English
English version That which is 'empty' refers to the external realm (境, *jing*). When both the realm and the observation vanish, one reaches the state of neither mind nor realm. When observation vanishes, where is there a distinction between before and after? Obscuration and observation occur simultaneously. When the one mind melts away without a trace, this is the unique wonderful mind of the Middle Way, with no trace of emptiness or falsity. Since the three contemplations (三观, *san guan*) of emptiness, provisional existence, and the Middle Way are already fully present in daily life, why not let it be natural? The Dharma Gate of the Three Contemplations being natural ends here. ○ Eight: The Gate of Spontaneous Response and Interaction, Part Two. First, a verse. Second, a treatise. ○ Now, the first. My mind senses all Buddhas; Amitabha (弥陀, *Mituo*) immediately responds. Our inherent nature is interconnected, like a magnet attracting a needle. Regarding the aspects of response and interaction, four situations can be briefly explained: First, there is hidden sensing and hidden response. This refers to having cultivated good deeds through body, speech, and mind in the past. Although not currently manifesting, one relies on the power of past good deeds, which is hidden sensing. Although one does not see or hear miraculous signs, one is secretly benefited by the Dharma body. Though unseen and unheard, one is aware and knows, which is hidden response. Second, there is hidden sensing and manifest response. This refers to past cultivation of good deeds, which becomes hidden sensing, thus enabling one to encounter the Buddha, hear the Dharma, and receive benefits in the present, which is manifest response. For example, when the Buddha first appeared in the world, those who were first liberated had not practiced in the present. The Tathagata (如来, *Rulai*) saw their past roots and personally went to liberate them, which is the meaning of this. Third, there is manifest sensing and manifest response. This refers to diligently practicing through body, speech, and mind in the present, thereby being able to sense and invoke a response. For example, when Sudatta (须达, *Xuda*) knelt respectfully, the Buddha went to Jetavana (祇园, *Qiyuan*). Also, in a Dharma assembly, performing repentance can invoke miraculous signs, which is manifest sensing and manifest response. Fourth, there is manifest sensing and hidden response. This refers to a person working hard throughout their life, accumulating good deeds, but without obvious responses, while secretly receiving benefits, which is manifest sensing and hidden response. If one understands these four meanings, then every bow and raised hand will be known to not waste merit. Even if there is no response all day, there will be no regret. If one sees that those who like to kill live long lives, and those who like to give are poor, one will not generate wrong views. If discussed in detail, there are various meanings such as the thirty-six sentences. 'Inherent nature' refers to Buddha-nature. 'Interconnected' refers to being linked. There are two kinds of interconnection: inherent nature and vows. We have only inherent nature interconnection with all Buddhas. We have both kinds of interconnection with Amitabha, so we have the strongest affinity with Amitabha. 'Magnet' refers to a magnet that attracts iron. --------------------------------------------------------------------------------
Chinese
石。山之阳产铁。山阴必有磁石。二物同气故也。 ○二论文分三。初天性相关。二誓愿相关。三结示净宗○今初。 论曰。诸佛众生。同一觉源。迷悟虽殊。理常平等。故曰诸佛是众生心内诸佛。众生乃诸佛心内众生。迹此而言。则诸佛众生。心精无时而不通吻。但诸佛无时不欲度生。而众生念念与之迷背。故势至菩萨曰。一人专忆。一人专忘。若逢不逢。或见非见。子若忆母。如母忆时。母子历生。不相违远。若众生心忆佛念佛。现前当来必定见佛。去佛不远。正由一理平等。天性相关。故得任运㧞苦与乐。 文分三节。初正明。二引证。三总结。初中同一觉源者。同一天性也。吻者。吻合。即相关也。第二引证中。有事理二意。今但约事释。一人专忆。喻佛常欲度生。一人专忘。喻众生念念迷背。佛常欲度生故若逢。念念迷背故不逢。逢故见。不逢故不见。此喻理即位也。子若忆母。喻众生常念佛。喻名字观行相似位也。如母忆时。母子历生。不相违远。喻分证位。若众生心。忆佛念佛。现前当来。必定见佛。去佛不远。此以法合喻也。现前见佛。如远公三睹圣像。当来见佛。或命终时见。或于净土见。去佛不远者。去自果佛不远也。第三总结。一理。即天性也。㧞苦与乐者。悲能㧞九界苦 现代汉语译本： 磁石。山的南面出产铁，山的北面一定有磁石，因为这两种物质的性质相同。 二、论文分为三个部分：首先是天性相关，其次是誓愿相关，最后是总结并指示净土宗。现在开始第一部分。 论曰：诸佛和众生，本源都是同一个觉悟之源。虽然迷和悟不同，但其理体始终是平等的。所以说，诸佛是众生心中本具的诸佛，众生也是诸佛心中本具的众生。由此来看，诸佛和众生的心性精华，没有一刻不是相互契合的。只是诸佛无时无刻不想度化众生，而众生却念念与诸佛背道而驰。所以势至菩萨说：‘一人专心忆念，一人专心遗忘，这样即使相遇也如同不遇，即使看见也如同没看见。’如果孩子思念母亲，就像母亲思念孩子一样，母子生生世世，都不会互相远离。如果众生心里忆佛念佛，现在和将来必定能见到佛，离佛不远。正是由于这个理体平等，天性相关，所以才能自然而然地拔除痛苦，给予快乐。 文分三个小节。第一节是正面阐明，第二节是引用论证，第三节是总结。第一节中，‘同一觉源’，指的是同一个天性。‘吻’，是吻合的意思，也就是相关。第二节引用论证中，有事和理两方面的含义，现在只从事情方面来解释。‘一人专忆’，比喻佛总是想度化众生。‘一人专忘’，比喻众生念念迷失背离。佛总是想度化众生，所以说‘若逢’（如果相遇）；念念迷失背离，所以说‘不逢’（不相遇）。相遇所以能见，不相遇所以不能见。这比喻的是理即位。‘子若忆母’，比喻众生常常念佛，比喻的是名字观行相似位。‘如母忆时，母子历生，不相违远’，比喻的是分证位。‘若众生心，忆佛念佛，现前当来，必定见佛，去佛不远’，这是用法来合比喻。‘现前见佛’，比如慧远(Huìyuǎn)大师三次见到圣像。‘当来见佛’，或者临命终时见到，或者在净土见到。‘去佛不远’，是说距离自己最终成佛不远了。第三节总结，‘一理’，就是天性。‘拔苦与乐’，是说大悲心能够拔除九法界的痛苦。
English
English version: Magnetite (císhí). The south side of a mountain produces iron. The north side of a mountain must have magnetite. This is because the two substances share the same nature. Second, the essay is divided into three parts: first, the connection of inherent nature; second, the connection of vows; and third, the conclusion and indication of the Pure Land School. Now begins the first part. It is argued: Buddhas and sentient beings share the same source of enlightenment. Although delusion and awakening differ, the principle remains eternally equal. Therefore, it is said that Buddhas are the Buddhas inherent within the minds of sentient beings, and sentient beings are the sentient beings inherent within the minds of Buddhas. From this perspective, the essence of the minds of Buddhas and sentient beings is always in perfect harmony. It is just that Buddhas always desire to liberate sentient beings, while sentient beings are constantly turning away from them. Therefore, Bodhisattva Mahasthamaprapta (Shìzhì Púsà) said: 'One person remembers exclusively, one person forgets exclusively. Thus, even if they meet, it is as if they do not meet; even if they see, it is as if they do not see.' If a child remembers its mother, just as the mother remembers the child, mother and child, through lifetimes, will not be far apart. If sentient beings remember the Buddha and recite the Buddha's name in their minds, they will surely see the Buddha in the present and in the future, and will not be far from the Buddha. It is precisely because of this principle of equality, this connection of inherent nature, that one can naturally remove suffering and give joy. The text is divided into three sections. The first section is a direct explanation, the second section is a citation of evidence, and the third section is a summary. In the first section, 'same source of enlightenment' refers to the same inherent nature. 'Harmony' (wěn) means to be in accord, which is to say, connected. In the second section, regarding the citation of evidence, there are both phenomenal and noumenal meanings. Here, we will only explain it from the phenomenal aspect. 'One person remembers exclusively' is a metaphor for the Buddha always wanting to liberate sentient beings. 'One person forgets exclusively' is a metaphor for sentient beings constantly being deluded and turning away. Because the Buddha always wants to liberate sentient beings, it is said 'if they meet'; because sentient beings are constantly deluded and turning away, it is said 'they do not meet'. Meeting allows one to see, not meeting prevents one from seeing. This is a metaphor for the stage of principle-identity. 'If a child remembers its mother' is a metaphor for sentient beings constantly reciting the Buddha's name, which is a metaphor for the stage of name-recitation, contemplation, and similar practice. 'Just as the mother remembers the child, mother and child, through lifetimes, will not be far apart' is a metaphor for the stage of partial realization. 'If sentient beings remember the Buddha and recite the Buddha's name in their minds, they will surely see the Buddha in the present and in the future, and will not be far from the Buddha' is using the Dharma to combine with the metaphor. 'Seeing the Buddha in the present' is like Master Huiyuan (Huìyuǎn) seeing the holy image three times. 'Seeing the Buddha in the future' is either seeing the Buddha at the time of death or seeing the Buddha in the Pure Land. 'Not far from the Buddha' means not far from one's own ultimate Buddhahood. The third section summarizes, 'one principle' is the inherent nature. 'Removing suffering and giving joy' means that great compassion can remove the suffering of the nine realms. --------------------------------------------------------------------------------
Chinese
集二谛之苦。慈能与佛界道灭二谛之乐也。天性相关竟。 ○二誓愿相关。 况无量寿佛。因中发四十八愿。誓取极乐。摄受有情。今道果久成。僧那久满。故凡百众生。弗忧佛不来应。但当深信忆念。数数发愿。愿生西方。如磁石与针。任运吸取。然磁能吸铁。而不能吸铜。针能合磁。而不能合玉。譬犹佛能度有缘。而不能度无缘。众生易感弥陀。而不易感诸佛。岂非生佛。誓愿相关者乎。 文分二节。初明誓愿。二明相关。按无量寿经。过去久远。世自在王佛世中。有一国王。闻佛说法。心怀悦豫。发无上道意。弃国捐王。而作沙门。号曰法藏。诣世自在王佛所。求佛说法。时世自在王佛。广说二百一十亿诸佛刹土。天人之善恶。国土之粗妙。应其心愿。悉现与之。时彼比丘。闻佛所说严净国土。皆悉睹见。发无上愿。具足五劫。思惟摄取庄严国土清净之行。如是修已。诣彼佛所。白佛言。唯愿听察。如我所愿。当具说之。故发四十八种大愿。誓取极乐。摄受有情说有一愿不满。不取正觉。今道果久成。僧那者。此云宏誓也。此明誓愿。然磁能下。明相关也。然诸佛度生。原无拣择。而因中愿力不同。结缘有异。故有相关不相关者。弥陀因中愿胜。与此土众生缘深。故誓愿相关也。誓愿相关竟 现代汉语译本 聚集世俗谛的苦难。慈悲能够给予佛界道灭二谛的快乐。天性相关完毕。 ○二、誓愿相关。 更何况无量寿佛（Amitabha，阿弥陀佛），在因地中发了四十八大愿，誓愿要取得极乐世界（Sukhavati），摄受有情众生。如今他的道果早已成就，宏大的誓愿也早已圆满。所以凡是所有的众生，不必担忧佛陀不来应现，只要深信忆念，时常发愿，愿生西方极乐世界，就像磁石与铁针，自然而然地相互吸引。 然而磁石能吸引铁，却不能吸引铜；铁针能与磁石相合，却不能与玉相合。这譬如佛能度化有缘之人，却不能度化无缘之人。众生容易感应弥陀佛，却不容易感应其他诸佛。这难道不是生佛（众生与佛）之间誓愿相互关联的缘故吗？ 本文分为两节。首先阐明誓愿，其次阐明相关。按照《无量寿经》所说，在过去久远世自在王佛（Lokesvararaja Buddha）的时代，有一位国王，听闻佛陀说法后，心中充满喜悦，发起了无上菩提道心，于是舍弃国家和王位，出家做了沙门（Sramana，修行者），法号叫做法藏（Dharmakara）。他前往世自在王佛处，请求佛陀为他说法。当时世自在王佛广泛地讲述了二百一十亿诸佛刹土的情况，包括天人的善恶，国土的粗妙，应和法藏比丘的心愿，全部都显现给他看。当时那位比丘，听闻佛陀所说的庄严清净的国土，全部都亲眼看见，于是发起了无上的誓愿，用五劫的时间，思惟摄取庄严国土清净之行。这样修行完毕后，他前往世自在王佛处，禀告佛陀说：‘唯愿您听我详察，我将详细地说出我的愿望。’因此发了四十八种大愿，誓愿要取得极乐世界，摄受有情众生，说如果有一愿不满，誓不成佛。如今他的道果早已成就，僧那（Samgha-ata）的意思是宏大的誓愿。以上阐明了誓愿。‘然磁能下’，阐明了相关。 然而诸佛度化众生，原本没有分别拣择，只是因为因地中的愿力不同，结下的缘分也有差异，所以才会有相关与不相关的情况。弥陀佛在因地中的愿力殊胜，与此土众生的缘分深厚，所以才会有誓愿相互关联的情况。誓愿相关完毕。