Chinese
大恶。不落中阴。今念佛人直趣生阴者。不落中阴也。舍现阴。趣生阴。故曰生则决定生。唯心境界。无有去来。故曰去则实不法也。显理竟。 ○三引证二。初引经证。二引古证○今初。 故首楞严经云。临命终时。未舍暖触。一生善恶。俱时顿现。纯想即飞。必生天上。若飞心中。兼福兼慧。及与净愿。自然心开。见十方佛。一切净土。随愿往生。 大佛顶经云。一切众生。实本真净。因彼妄见。有妄习生。因此分开内分外分。阿难。内分。即是众生分内。因诸爱染。发起妄情。情积不休。能生爱水。是故众生。心忆珍馐。口中水出。乃至心着行淫。男女二根自然流液。诸爱虽别。流结是同。润湿不升。自然从坠。此名内分。阿难。外分。即是众生分外。因诸渴仰。发明虚想。想积不休。能生胜气。是故众生心持禁戒。举身轻清。乃至心存佛国。圣境冥现。阿难。诸想虽别。轻举是同。飞动不沉。自然超越。此名外分。阿难。一切世间生死相续。生从顺习。死从变流。临命终时。未舍暖触。一生善恶。俱时顿现(云云)。未舍暖触者。即前文云。最后刹那。第八识趣生阴时也。善恶顿现者。乱心位也。纯想即飞者。谓纯是虚想。不能从坠也。若飞心中。谓上升心中也。兼福兼慧。及与净愿者。 现代汉语译本 大恶之人不会落入中阴（Bardo，指死亡和转世之间的过渡状态）。现在念佛之人直接往生到下一个生命状态，就不会落入中阴。舍弃现有的阴身，趋向于来生的阴身，所以说‘生则决定生’。唯心境界，没有来去之说，所以说‘去则实不去’。以上是关于义理的阐释。 接下来引用证据，分为两个部分：首先是引用经文的证据，然后是引用古德的证据。现在开始引用经文。 因此，《首楞严经》（Śūraṅgama Sūtra）中说：‘临命终时，未舍暖触，一生善恶，俱时顿现。纯想即飞，必生天上。若飞心中，兼福兼慧，及与净愿，自然心开，见十方佛，一切净土，随愿往生。’ 《大佛顶经》（Mahāvaipulya Tathāgatagarbha Sūtra）中说：‘一切众生，实本真净，因彼妄见，有妄习生。因此分开内分外分。阿难（Ānanda，佛陀的十大弟子之一），内分，即是众生分内，因诸爱染，发起妄情。情积不休，能生爱水。是故众生，心忆珍馐，口中水出，乃至心着行淫，男女二根自然流液。诸爱虽别，流结是同。润湿不升，自然从坠。此名内分。阿难，外分，即是众生分外，因诸渴仰，发明虚想。想积不休，能生胜气。是故众生心持禁戒，举身轻清。乃至心存佛国，圣境冥现。阿难，诸想虽别，轻举是同。飞动不沉，自然超越。此名外分。阿难，一切世间生死相续，生从顺习，死从变流。临命终时，未舍暖触，一生善恶，俱时顿现（云云）。’未舍暖触，就是前面所说的‘最后刹那，第八识（Alaya-vijñāna，阿赖耶识）趣生阴时’。善恶顿现，是乱心位的状态。纯想即飞，是指纯粹是虚妄的念想，不会下坠。若飞心中，是指上升的心念。兼福兼慧，及与净愿，是指...
English
English version Those who commit great evils will not fall into the Bardo (the intermediate state between death and rebirth). Those who now recite the Buddha's name directly go to the next state of existence and will not fall into the Bardo. Abandoning the present physical body and moving towards the physical body of the next life, hence it is said, 'Birth is definitely birth.' The realm of the mind-only has no coming or going, so it is said, 'Going is actually not going.' The explanation of the principle ends here. Next, two pieces of evidence are cited: first, evidence from the scriptures, and then evidence from the ancients. Now, let's begin with the evidence from the scriptures. Therefore, the Śūraṅgama Sūtra says: 'At the time of approaching death, before abandoning the warmth and touch, the good and evil of a lifetime appear all at once. Pure thought immediately flies upward and is sure to be born in the heavens. If, in the flying mind, there is both merit and wisdom, along with pure vows, the mind naturally opens, seeing the Buddhas of the ten directions and all pure lands, and one is reborn according to their vows.' The Mahāvaipulya Tathāgatagarbha Sūtra says: 'All sentient beings are originally pure, but due to false views, false habits arise. Therefore, there is a division into internal and external aspects. Ānanda (one of the ten principal disciples of the Buddha), the internal aspect is within the being of sentient beings, arising from love and attachment, which gives rise to false emotions. When emotions accumulate without ceasing, they can produce the water of desire. Therefore, when sentient beings remember delicious food, water comes out of their mouths; even when they are attached to sexual activity, fluids naturally flow from the male and female organs. Although the various loves are different, the flow and congealing are the same. Being moist and unable to rise, they naturally fall. This is called the internal aspect. Ānanda, the external aspect is outside the being of sentient beings, arising from thirst and longing, which gives rise to empty thoughts. When thoughts accumulate without ceasing, they can produce superior energy. Therefore, when sentient beings uphold precepts, their bodies feel light and pure; even when they contemplate the Buddha-lands, sacred realms appear dimly. Ānanda, although the various thoughts are different, lightness and rising are the same. Being flying and not sinking, they naturally transcend. This is called the external aspect. Ānanda, all worldly existence continues in a cycle of birth and death; birth follows habitual tendencies, and death follows changes in the flow. At the time of approaching death, before abandoning the warmth and touch, the good and evil of a lifetime appear all at once (etc.).' 'Before abandoning the warmth and touch' refers to what was said earlier, 'at the last moment, the eighth consciousness (Alaya-vijñāna) goes towards the next state of existence.' 'Good and evil appear all at once' is the state of a confused mind. 'Pure thought immediately flies upward' means that it is purely false thought and will not fall. 'If, in the flying mind' refers to the rising mind. 'Both merit and wisdom, along with pure vows' refers to... --------------------------------------------------------------------------------
Chinese
平日所修福慧。并发求生净愿也。自然心开者。一切境界无有障碍也。无障碍故。所求净土自现。随愿力往生也。下文还有一情九想。二情八想。乃至纯情无想。随情想二分。判其升沉。兹不具录也。引经证竟。 ○二引古证。 法智大师云。须知垂终自见坐金莲身。已是彼国生阴。亦此意也。 彼此恒一门竟。 ○第十现未互在门二。初偈颂。二论文○今初。 行者今念佛。功德不唐捐。因中已有果。如莲华开敷。 莲华开敷者。喻因果同时也。华开莲现。故曰因中有果。功德不唐捐也。 ○二论文二。初约心法圆融明互在。二约心性常住明互在○今初。 论曰。圆顿教人。顿悟心性。无修而修。修彼乐邦。性中所具极乐。由修显发。而此心性。竖贯三际。横裹十虚佛法生法。正法依法。因法果法。一念圆成。是以念佛之人。名为全性起修。全修在性。全性起修。虽名为因。全修在性。因中有果。以所具因法。与所具果法。同居一念。心性圆融。无法不摄。故如莲华开敷。华中有果。 顿悟心性。无修而修。修彼乐邦者。顿悟随缘不变之性。虽然无修。然而不变随缘之用。无所不修。以性中所具法身之极乐。由般若解脱二种修德而显发故也。佛法生法。正 现代汉语译本 平日所修的福德和智慧，同时发起求生净土的愿望。自然心开意解，一切境界都不会有障碍。没有障碍的缘故，所求的净土自然显现，随着愿力往生。下文还有一情九想、二情八想，乃至纯情无想，根据情想的程度，判断其上升或下沉，这里就不一一记录了。引用经文的证明完毕。 法智大师说：‘须知临终时自己看见坐在金莲花身上，已经是彼国受生的开端。’也是这个意思。 彼此恒一门结束。 第十现未互在门，分为两部分：一是偈颂，二是论文。现在先说偈颂： 修行人现在念佛，功德不会白费。因地中已经有果，就像莲花开放一样。 莲花开放，比喻因果同时。花开的时候莲蓬就显现，所以说因中有果，功德不会白费。 二是论文，分为两部分：一是通过心法圆融来阐明互在，二是通过心性常住来阐明互在。现在先说第一部分： 论中说：圆顿教法教导人们，顿悟心性，无修而修，修习极乐世界。自性中所具有的极乐，通过修行而显发。而这心性，竖向贯穿过去、现在、未来三世，横向包容十方虚空，佛法、众生法、正法、依法、因法、果法，都在一念之间圆满成就。因此，念佛的人，称为全性起修，全修在性。全性起修，虽然名为因，全修在性，因中就有果。因为所具有的因法，与所具有的果法，同在一念之中。心性圆融，没有哪种法不能包含。所以就像莲花开放，花中有果。 顿悟心性，无修而修，修习极乐世界，是指顿悟随缘不变的自性。虽然没有修，然而不变随缘的作用，无所不修。因为自性中所具有的法身极乐，通过般若和解脱两种修德而显发。
English
English version The blessings and wisdom cultivated on ordinary days, combined with the vow to be reborn in the Pure Land, will naturally open the mind, and all realms will be without obstacles. Because there are no obstacles, the Pure Land one seeks will naturally appear, and one will be reborn according to the power of their vows. The following text also mentions 'one part emotion, nine parts thought,' 'two parts emotion, eight parts thought,' and even 'pure emotion, no thought,' judging their ascent or descent based on the degree of emotion and thought, which will not be recorded here in detail. The scriptural evidence is now complete. The Master Fazhi (Dharma Wisdom) said, 'One should know that seeing oneself sitting on a golden lotus flower at the moment of death is already the beginning of being born in that land.' This also means the same thing. The 'Mutual Identity' gate is now complete. The tenth gate, 'Present and Future Mutually Exist,' is divided into two parts: first, a verse; second, a treatise. Now, let's begin with the verse: Practitioners who now recite the Buddha's name, their merits will not be in vain. Within the cause, there is already the effect, like a lotus flower blooming. The blooming of the lotus flower is a metaphor for cause and effect occurring simultaneously. When the flower blooms, the lotus seedpod appears, so it is said that within the cause, there is already the effect, and the merits will not be in vain. The second part is the treatise, divided into two parts: first, explaining mutual existence through the perfect fusion of mind-dharmas; second, explaining mutual existence through the permanence of mind-nature. Now, let's begin with the first part: The treatise says: The perfect and sudden teaching instructs people to suddenly awaken to the nature of the mind, cultivating without cultivation, cultivating the Land of Ultimate Bliss (Sukhavati). The Ultimate Bliss inherent in the nature is manifested through cultivation. And this mind-nature vertically penetrates the three times (past, present, future), horizontally encompasses the ten directions, Buddhadharma, sentient beings' dharma, Right Dharma, Dharma-based, causal dharma, resultant dharma, all are perfectly accomplished in a single thought. Therefore, those who recite the Buddha's name are called 'fully utilizing the nature to initiate cultivation,' and 'fully cultivating within the nature.' 'Fully utilizing the nature to initiate cultivation,' although called the cause, 'fully cultivating within the nature,' within the cause there is the effect. Because the causal dharma that is inherent, and the resultant dharma that is inherent, reside in the same thought. The mind-nature is perfectly fused, and there is no dharma that it does not encompass. Therefore, it is like a lotus flower blooming, with the fruit within the flower. Sudden enlightenment of mind-nature, cultivating without cultivating, cultivating the Land of Ultimate Bliss, refers to the sudden enlightenment of the unchanging nature that accords with conditions. Although there is no cultivation, yet the function of unchanging nature that accords with conditions cultivates everything. Because the Dharmakaya's (法身) Ultimate Bliss inherent in the nature is manifested through the two virtues of Prajna (般若, wisdom) and liberation. --------------------------------------------------------------------------------
Chinese
法依法。因法果法。一念圆成者。理具事造两重三千。同居一念也。由同居一念故。是以念佛之人。名为全法身之性德。起成般若解脱二种修德。全二种修德。仍在法身之性德中。约修德而论。虽名为因。约性德而言。因中有果。以因法果法。同居一念故也。理具三千因法。事造三千果法。同居一念。故曰心性圆融。无法不摄。犹如莲华开敷。华。喻因。莲。喻果。华开莲现。喻因果同居一时。故现未互在也。心法圆融明互在竟。 ○二约心性常住明互在。 况此心常住。无生灭去来。即今念佛之心。便是当来华池受生之时。故说初发心人。极乐宝池。已萌莲种。若精进不退。日益生长。华渐开敷。随其功德。大小辉煌。其或懈退悔杂。日渐憔悴。若能自新。华复鲜丽。其或不然。芽焦种败。且此莲华。人谁种植。现未互在。斯言有归也。 越国夫人王氏。宋哲宗从父荆王之妻也。专修净土。昼夜无间。导诸妾婢。并志西归。中有一婢。独懈慢。夫人曰。不可以尔一人。坏我规矩。摈之。婢悚悔。遂发愤精进。久之不倦。一日谓同事曰。吾其行矣。夜闻异香满室。无疾而逝。越宿。同事者告夫人。夜梦化去之婢。令致谢夫人。幸蒙训责。得生西方。感德无量。夫人曰。彼能入我梦。乃可信尔。其夕 现代汉语译本：法依于法，因法而成果法。一念圆成，即是理体上具有、事相上造作的两重三千法界，都存在于同一念之中。正因为存在于同一念之中，所以念佛之人，被称为完全具足法身（Dharmakaya，佛的法性之身）的性德（自性本具的功德），发起并成就般若（Prajna，智慧）和解脱（Moksha，从烦恼中解脱）两种修德（通过修行获得的功德）。而这两种修德，仍然存在于法身的性德之中。从修德的角度来说，虽然名为‘因’，但从性德的角度而言，‘因’中已经包含了‘果’，因为‘因法’和‘果法’都存在于同一念之中。理体上具有三千‘因法’，事相上造作三千‘果法’，都存在于同一念之中，所以说心性圆融，没有什么是不能包含的。这就像莲花开放一样，‘华’比喻‘因’，‘莲’比喻‘果’，花开莲现，比喻‘因’和‘果’同时存在，所以说现在和未来互相包含。以上是关于心法圆融，阐明互相包含的含义。 二、从心性常住的角度，阐明互相包含的含义。 更何况这颗心是常住不变的，没有生灭去来。当下念佛的这颗心，便是将来在极乐世界的莲花池中受生之时。所以说，初发菩提心的人，在极乐世界的宝池中，已经萌生了莲花的种子。如果精进不退，日益生长，莲花会逐渐开放，随着功德的大小而光辉灿烂。如果懈怠退转，心怀悔恨杂念，莲花会日渐憔悴。如果能够改过自新，莲花又会恢复鲜丽。如果不能改过自新，莲花的嫩芽就会焦枯，种子也会败坏。而且这莲花，又有谁来种植呢？‘现在’和‘未来’互相包含，这句话是有依据的。 越国夫人王氏，是宋哲宗的伯父荆王的妻子。她专心修习净土法门，昼夜不停歇，引导她的姬妾婢女，都立志往生西方极乐世界。其中有一个婢女，独自懈怠懒惰。夫人说：‘不能因为你一个人，坏了我的规矩。’于是将她斥退。婢女感到恐惧和后悔，于是发愤精进，很久都不懈怠。一天，她对同事说：‘我将要走了。’当晚，众人闻到异香充满房间，婢女没有疾病就去世了。第二天，同事告诉夫人，夜里梦见化去的婢女，让她向夫人致谢，感谢夫人训诫责备，使她得以往生西方极乐世界，感激夫人的恩德无量。夫人说：‘她能进入我的梦中，才可以相信你说的话。’当天晚上，夫人也梦见了那个婢女。