English
They illuminate each other. The nature of Dharma (法性) is inherently so, how can it be conceived? Having attained this inconceivable nature of Dharma, one then knows that my Bodhimanda (道场, place of enlightenment) is originally equal to the Dharmadhatu (法界, realm of Dharma) and the space realm (虚空界). All Buddhas and Bodhisattvas of the ten directions and three times are manifestly present in this Bodhimanda, like the jewel of Indra (帝珠, Indra's net), universally manifesting all things. It is like the analogy drawn from beneath Indra's palace. This substance of the Dharmadhatu is serenely pure and incomparable. Let's use the jewel of Indra as an analogy. This analogy contains the four Dharmadhatus. The body of the jewel is analogous to the Dharmadhatu of phenomena (事法界), because each is a separate jewel. The light of the jewel is analogous to the Dharmadhatu of principle (理法界), because it can contain reflections. The reflections entering the multitude of jewels are analogous to the Dharmadhatu of non-obstruction between principle and phenomena (理事无碍法界). The reflections within reflections, extending vertically to the end of past and future and horizontally to all places, endlessly repeating, are analogous to the Dharmadhatu of non-obstruction among phenomena (事事无碍法界). The Combined Commentary on the Brahma Net Sutra (梵网经合注) says: 'One jewel's reflection appears in all jewels, in all jewels is one jewel's reflection, in all jewels are all jewels' reflections, each jewel dwells in the position of one jewel.' The difference in illumination and function between east and west is because each jewel dwells in the position of one jewel. The same is true of realm and contemplation, which combines the wonderful contemplation of perfect fusion. Taking the realm as phenomena means taking the realm being contemplated as the Dharmadhatu of phenomena, like the reflections in the jewel. Taking contemplation as principle means taking the wisdom of being able to contemplate as the Dharmadhatu of principle, like the jewel's light. Principle can encompass phenomena, like light can contain reflections, which is using contemplation to engulf the realm, as the following text says: 'The adornments and rewards of the Western Pure Land (西方依正) are already within my contemplation.' Taking contemplation as phenomena means taking the wisdom of being able to contemplate as the Dharmadhatu of phenomena, like the jewel's reflection. Taking the realm as principle means taking the realm being contemplated as the Dharmadhatu of principle, like the jewel's light. Principle can encompass phenomena, like light can contain reflections, which is using the realm to engulf contemplation, as the following text says: 'My body and mind are now within the adornments and rewards.' If contemplation and realm, one of them is phenomena, it means that the ability to contemplate and what is contemplated, taken together, are the Dharmadhatu of phenomena, like the reflection. The rest is principle, the remaining fifteen realms are the Dharmadhatu of principle, like the jewel's light. Also, principle can encompass phenomena, like the light of each jewel contains all reflections. Or if one of them is principle, the ability to contemplate and what is contemplated, taken together, are the Dharmadhatu of principle, like the light. The remaining fifteen realms are the Dharmadhatu of phenomena, like the reflection. Also, principle can encompass phenomena, like --------------------------------------------------------------------------------
Chinese
一珠光含一切影。彼此互各相吞者。显重重无尽。互遍互具。事事无碍妙观也。正辩相吞竟。 ○二结示净宗。 若然者。当我作观时。则西方依正。已在我观之内。我今身心。已在依正之中。了此而求生安养。可谓雁过长空。影沉寒水。雁绝遗踪之意。水无留影之心。 此结净宗生而无生。无生而生之意也。当我作观时者。正当修观时。以例礼忏供养。看经念佛。回向。发愿。坐禅等时。净业既尔。乃至造恶业。无不皆然也。我此道场如帝珠。西方依正诸境。已在我观之内。西方依正亦如帝珠。我今身心诸业。已在依正之中。法性法尔如是故。修观时始照知故。若了此义。则知生则决定生。生而无生。去则实不去。不去而去也。又复例知。弥陀接则决定接。接而不接。来则实不来。不来而来之意也。故天衣怀禅师示众曰。禅宗则曰无生。净土则曰有生。还是生耶。还是无生耶。则曰生则决定生。去则实不去。譬如雁过长空。影沉寒水。雁绝遗踪之意。水无留影之心。雁过长空。影沉寒水。喻生则决定生。雁绝意。水无心。中间无来往之相。则喻去则实不去也。又雁绝遗踪之意。虽喻无生。而踪自遗。则喻无生而自生也。水无留影之心。喻佛不来接。而影自留。则喻不接而自接也。慈善根力。任运 现代汉语译本：一颗宝珠包含一切影像，彼此互相吞噬，显现重重无尽，互相遍布，互相具足，这是事事无碍的奇妙观察。以上是关于互相吞噬的辩论的终结。 若果真如此，那么当我作观想时，西方的依报和正报（依报指国土环境，正报指佛菩萨的庄严身相）已经在我观想之内；我现在的身心，已经在依报和正报之中。了解这个道理再去求生安养（指西方极乐世界），就如同雁过长空，影子沉入寒水，雁没有留下痕迹的意图，水也没有留下影子的心思。 这是总结净土宗往生而无往生，无往生而往生的含义。‘当我作观时’，正是修习观想的时候，以此类推，礼拜忏悔、供养、读经念佛、回向、发愿、坐禅等时候，净业是这样，乃至造作恶业，无不都是这样。我这个道场如同帝释天的宝珠（帝珠，指帝释天宫殿上的宝珠，能映现一切事物），西方极乐世界的依报和正报诸境界，已经在我的观想之内；西方极乐世界也如同帝释天的宝珠，我现在的身心诸业，已经在依报和正报之中。法性本来就是这样，因为修观时才照见知晓。如果了解这个道理，就知道往生则决定往生，往生而无往生，去则实际上没有去，没有去而去了。又可以推知，阿弥陀佛接引则决定接引，接引而不接引，来则实际上没有来，不来而来的含义。所以天衣怀禅师开示大众说：‘禅宗说无生，净土宗说有生，到底是生呢，还是无生呢？’回答说：‘生则决定生，去则实际上没有去，譬如雁过长空，影子沉入寒水，雁没有留下痕迹的意图，水也没有留下影子的心思。’雁过长空，影子沉入寒水，比喻生则决定生。雁没有意图，水没有心思，中间没有来往的相状，就比喻去则实际上没有去。又雁没有留下痕迹的意图，虽然比喻无生，而痕迹自然留下，就比喻无生而自然生。水没有留下影子的心思，比喻佛不来接引，而影子自然留下，就比喻不接引而自然接引。’慈善的根力，自然而然。
English
English version: One pearl contains all reflections. They mutually devour each other, revealing endless layers, interpenetrating and inter-containing each other. This is the wondrous contemplation of unobstructedness in all things. This concludes the debate on mutual devouring. If that is the case, then when I am engaged in contemplation, the Western Pure Land's environment and the Buddha's body (依正, 'e-zheng', the environment and the reward body) are already within my contemplation; my present body and mind are already within the environment and the Buddha's body. Understanding this principle and then seeking rebirth in the Land of Peace and Nourishment (安养, 'An-yang', refers to the Western Pure Land of Ultimate Bliss) is like a goose flying across the sky, its shadow sinking into the cold water. The goose has no intention of leaving a trace, and the water has no intention of retaining the shadow. This concludes the meaning of the Pure Land School's rebirth without rebirth, and no rebirth yet rebirth. 'When I am engaged in contemplation' is precisely the time of cultivating contemplation. By analogy, during times of prostration and repentance, offerings, reading scriptures and reciting Buddha's name, dedicating merit, making vows, and sitting in meditation, the pure karma is like this, and even when creating evil karma, it is all like this. This practice place of mine is like Indra's jewel (帝珠, 'Di-zhu', refers to the jewels in Indra's palace that reflect all things), the environment and the Buddha's body of the Western Pure Land are already within my contemplation; the Western Pure Land is also like Indra's jewel, my present body and mind and all karmas are already within the environment and the Buddha's body. The Dharma-nature is naturally like this, because it is only illuminated and known during the time of cultivating contemplation. If one understands this meaning, then one knows that rebirth means definite rebirth, rebirth without rebirth, going means actually not going, not going yet going. Furthermore, one can infer that Amitabha Buddha's reception means definite reception, reception without reception, coming means actually not coming, not coming yet coming. Therefore, Chan Master Tianyi Huai instructed the assembly, saying: 'The Chan school says no-birth, the Pure Land school says birth, is it birth, or is it no-birth?' The answer is: 'Birth means definite birth, going means actually not going, like a goose flying across the sky, its shadow sinking into the cold water, the goose has no intention of leaving a trace, and the water has no intention of retaining the shadow.' The goose flying across the sky, its shadow sinking into the cold water, is a metaphor for birth meaning definite birth. The goose has no intention, the water has no mind, there is no appearance of coming and going in between, which is a metaphor for going meaning actually not going. Furthermore, the goose has no intention of leaving a trace, although it is a metaphor for no-birth, the trace naturally remains, which is a metaphor for no-birth yet naturally birth. The water has no intention of retaining the shadow, which is a metaphor for the Buddha not coming to receive, yet the shadow naturally remains, which is a metaphor for not receiving yet naturally receiving.' The power of compassionate roots is spontaneous. -------------------------------------------------------------------------------- 如是。非作意神通也。境观相吞门竟。
Chinese
○七三观法尔门二。初偈颂。二论文○今初。 能观为三观。所观即三谛。全性以起修。故称为法尔。 能观为三观者。乃全性体性量性具。三谛性德。起成三观之修德。全三观之修德。还照三谛之性德。故曰全性起修。全修在性。性修不二止观大意云。三谛三观三非三。三一一三无所寄。谛观名别体复同。是故能所二非二。故称法尔。 ○二论文分二。初正明三观。二结示净宗。初又二。初别论。二总论。初又二。初双标谛观。二别论谛观○今初。 论曰。三谛者。真俗中也。三观者。空假中也。 谛者。谛审也。谓谛审诸法。即空假中。即空。是性量之真谛。即假。是性具之俗谛。即中。是性体之中谛。此三隔历。即次第三谛。三一圆融。即圆融三谛。观者。照了之义。照真。即空观。照俗。即假观。照中。即中观。此三隔历。即次第三观。三一无碍。即圆融三观。双标谛观竟。 ○二别论谛观。又二。初别论三谛性德。二别论三观修德。初又三。初克论三谛。二会归一心。三结成性德○今初。 忘情绝解。莫尚乎真。随缘应用。莫尚乎俗。融通空有。莫尚乎中。 真。即真空。泯一切法之谓也。盖诸法本空。众 如是。这是非作意神通的境界。境观相吞门的讲解到此结束。 ○七三观法尔门分为两部分。首先是偈颂，然后是论文。○现在开始讲解偈颂。 能观为三观，所观即三谛。全性以起修，故称为法尔。 ‘能观为三观’，是指全体的性体、性量、性具，这三谛的性德，生起并成就三观的修德。全体的三观修德，又反过来照耀三谛的性德。所以说‘全性起修’，全体的修德在于本性之中。性与修不二。《止观大意》中说：‘三谛、三观、三非三，三一、一一三，无所寄。谛观名别体复同，是故能所二非二。’因此称为法尔。 ○二论文分为两部分。首先是正式阐明三观，然后是总结并揭示净土宗。首先又分为两部分，先是分别论述，然后是总括论述。首先又分为两部分，先是双标谛观，然后是分别论述谛观。○现在开始讲解双标谛观。 论曰：三谛者，真、俗、中也。三观者，空、假、中也。 谛，是谛审的意思。就是仔细审视诸法，即是空、假、中。即空，是性量的真谛（真实不虚的道理）。即假，是性具的俗谛（世俗谛，指现象界的各种事物）。即中，是性体的中谛（不落两边的中道真理）。这三者如果分开来说，就是次第三谛；三者合一圆融，就是圆融三谛。观，是照了的意思。照真，就是空观。照俗，就是假观。照中，就是中观。这三者如果分开来说，就是次第三观；三者合一无碍，就是圆融三观。双标谛观的讲解到此结束。 ○二分别论述谛观。又分为两部分。首先是分别论述三谛的性德，然后是分别论述三观的修德。首先又分为三部分。首先是具体论述三谛，然后是会归一心，最后是总结成为性德。○现在开始具体论述三谛。 忘情绝解，莫尚乎真。随缘应用，莫尚乎俗。融通空有，莫尚乎中。 真，就是真空，泯灭一切法的状态。因为诸法本来就是空性的。