English
English version: Complete illusion is precisely truth. All day long, one accords with conditions, yet all day long, one remains unchanged. Apart from this present moment of thought, where else can one obtain a true mind? An ancient worthy said, 'Beyond Vipaśyin Buddha (a past Buddha), one is not apart from the gate of the present world.' The present ignorance of sentient beings is precisely the immovable wisdom-essence of all Buddhas. This is probably close to the meaning. Due to the above four meanings, the principle of 'only mind' (everything is created by mind) is revealed, therefore, 'only mind' is taken as the principle. First, directly pointing out 'only mind' is complete. ○ Two: Further Elucidating the Myriad Dharmas Further elucidating the myriad dharmas, again, the phrase 'Amitābha Buddha' (the Buddha of the Western Pure Land) takes 'only Buddha' (solely reciting the Buddha's name) as the principle. Because all myriad dharmas are manifested by the mind, the entirety is 'only mind'. The mind has no distinction of self and other, the mind has no boundaries. Regarding the myriad dharmas of the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas), whether they are dependent (circumstances) or independent (the being itself), nominally established or truly existent, whichever dharma one picks up, it is the entirety of the mind, it possesses the great function of the mind. Like the mind, it horizontally pervades, like the mind, it vertically exhausts. Because the meaning of 'only mind' is established, therefore 'only form' (only form exists), 'only sound' (only sound exists), 'only smell' (only smell exists), 'only taste' (only taste exists), 'only touch' (only touch exists), 'only dharma' (only dharma exists), even 'only dust-mote' (only the smallest dust exists), 'only mustard seed' (only the smallest mustard seed exists), all meanings of 'only' are established. Only when all meanings of 'only' are established, is the true meaning of 'only mind' achieved. If all meanings of 'only' are not established, there is only the empty name of 'only mind', but without the actual meaning of 'only mind'. Because all meanings of 'only' are established, it is said, 'Dharmas have no fixed characteristics, they become the principle when encountering conditions.' Even 'only dust-mote', 'only mustard seed' can be taken as the principle, how can Amitābha (the Buddha of immeasurable light and life) in the fruition stage, adorned with eighty-four thousand excellent characteristics, not be taken as the principle? Therefore, 'only Buddha' is taken as the principle. Second, further elucidating the myriad dharmas is complete. ○ Three: Absolute and Unobstructed Interfusion Absolute and unobstructed interfusion, again, the phrase 'Amitābha Buddha' takes absolute and unobstructed interfusion as the principle. Regarding the myriad dharmas of the ten realms, whichever dharma one picks up, it is none other than the entirety of the mind, possessing the great function of the mind, horizontally pervading the ten directions, vertically exhausting the three periods of past, present, and future, departing from the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence), transcending the hundred negations (various wrong views), existing independently and completely true, with nothing else outside. Pervading and pure, not allowing anything else in between. Since one dharma is like this, all dharmas are like this. Regarding each of the dharmas, in their very essence, they are absolute and without any inside or outside, this is absoluteness. Furthermore, because the myriad dharmas of the ten realms each mutually pervade, each mutually contain, interpenetrating one another, each encompassing and penetrating. --------------------------------------------------------------------------------
Chinese
彼彼无障无碍。各各无坏无杂。如当台古镜。影现重重。如帝网千珠。回环交摄。此约诸法迭互相望。是为圆融。今合绝待圆融为一宗。正绝待时。即圆融。正圆融时。便绝待。非离绝待。别有圆融。绝待。绝待其圆融。非离圆融。别有绝待。圆融。圆融其绝待。绝待圆融。各皆不可思议。今共合为一宗。则不思议中不思议也。第三绝待圆融竟。 ○第四超情离见 超情离见者。以但约诸法绝待。离过绝非。已超一切众生情妄执着。三乘贤圣所见差别。若约诸法圆融。圆该四句。融会百非。尤非凡情圣见之所能及。故总立超情离见为宗。初以唯心为宗。次以唯佛为宗。三以绝待圆融为宗。末以超情离见为宗。总此四重宗旨。方是一句弥陀正宗宗旨。岂易言哉。第三明宗旨竟。 ○第四显胜益 夫见道而后修道。修道而后证道。此乃千圣同途。千古不易之定论也。然见道。岂易言哉。若依教乘。必大开圆解。若依宗门。必直透重关。然后得论其修道。否。则便为盲修瞎练。不免撞墙磕壁。堕坑落堑矣。唯净土一门则不然。从是西方过十万亿佛土。有世界名曰极乐。其土有佛。号阿弥陀。今现在说法。但发愿持名。即得往生。此乃佛心佛眼。亲知亲见之境界。非彼三乘贤圣。所能知见也。但当深 现代汉语译本： 彼彼之间没有障碍没有阻碍。各个之间没有损坏没有混杂。如同当台的古镜，影像重重显现。如同帝释天的网上的千颗宝珠，回环交相辉映。这是从诸法相互交错的角度来说，是为圆融。现在将绝待圆融合为一个宗旨。正在绝待的时候，就是圆融。正在圆融的时候，便是绝待。不是离开绝待，另外有圆融。绝待，是绝待其圆融。不是离开圆融，另外有绝待。圆融，是圆融其绝待。绝待圆融，各自都不可思议。现在共同合为一个宗旨，那么就是不可思议中的不可思议了。第三，绝待圆融结束。 ○第四 超情离见 超情离见，是因为仅仅从诸法绝待的角度来说，远离过失，超越是非，已经超越了一切众生的情妄执着，以及三乘贤圣所见的差别。如果从诸法圆融的角度来说，圆满包含四句，融会贯通各种非，尤其不是凡夫的情感和圣人的见解所能达到的。所以总的来说，将超情离见立为宗旨。最初以唯心为宗旨，其次以唯佛为宗旨，第三以绝待圆融为宗旨，最后以超情离见为宗旨。总合这四重宗旨，才是一句弥陀（Amitabha）正宗的宗旨。岂是容易说清的呢。第三，阐明宗旨结束。 ○第四 显胜益 见道之后才能修道，修道之后才能证道。这是千圣共同的道路，千古不变的定论。然而见道，岂是容易说清的呢。如果依据教乘，必须大开圆解。如果依据宗门，必须直透重关。然后才能谈论修道。否则，便是盲修瞎练，免不了撞墙碰壁，掉进坑里。只有净土一门不是这样。从这里向西方经过十万亿佛土，有一个世界名叫极乐（Sukhavati）。那个世界有一尊佛，名叫阿弥陀（Amitabha），现在正在说法。只要发愿持名，就能往生。这是佛心佛眼，亲自知道亲自见到的境界，不是三乘贤圣所能知道见到的。只要深深地...
English
English version: Between them, there is no obstruction and no hindrance. Individually, there is no damage and no mixture. Like an ancient mirror on a stand, images appear in layers. Like the thousand jewels in Indra's net, they interpenetrate and reflect each other. This is from the perspective of the mutual interaction of all dharmas, which is called perfect fusion (yuanrong). Now, the absolute-relative perfect fusion is combined into one tenet. Precisely at the moment of absolute-relative, it is perfect fusion. Precisely at the moment of perfect fusion, it is absolute-relative. It is not apart from absolute-relative that there is separate perfect fusion. Absolute-relative is the absolute-relative of its perfect fusion. It is not apart from perfect fusion that there is separate absolute-relative. Perfect fusion is the perfect fusion of its absolute-relative. Absolute-relative perfect fusion, each is inconceivable. Now, combining them into one tenet, then it is the inconceivable within the inconceivable. The third, absolute-relative perfect fusion, ends. ○ Fourth Transcending Sentiments and Separating from Views Transcending sentiments and separating from views is because, solely from the perspective of the absolute-relative of all dharmas, being far from faults and surpassing right and wrong, it has already transcended all sentient beings' emotional delusions and attachments, as well as the differences seen by the three vehicles of sages and saints. If from the perspective of the perfect fusion of all dharmas, perfectly encompassing the four phrases and harmonizing all kinds of non-being, it is especially not something that ordinary emotions and saintly views can reach. Therefore, in general, establishing transcending sentiments and separating from views as the tenet. Initially, taking mind-only as the tenet, then taking Buddha-only as the tenet, thirdly taking absolute-relative perfect fusion as the tenet, and finally taking transcending sentiments and separating from views as the tenet. Combining these fourfold tenets, it is then the true tenet of a single phrase of Amitabha (Amituofo). How can it be easily explained? The third, clarifying the tenet, ends. ○ Fourth Manifesting Superior Benefits After seeing the path, one can cultivate the path; after cultivating the path, one can realize the path. This is the common path of a thousand sages, an unchanging conclusion throughout the ages. However, seeing the path, how can it be easily explained? If according to the teaching vehicle, one must greatly open up to perfect understanding. If according to the Zen school, one must directly penetrate the heavy barriers. Only then can one discuss cultivating the path. Otherwise, it would be blind cultivation and reckless practice, inevitably bumping into walls and falling into pits. Only the Pure Land school is not like this. From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati (Jile). In that land, there is a Buddha named Amitabha (Amituofo), who is now expounding the Dharma. As long as one makes a vow and recites the name, one can be reborn there. This is the realm of the Buddha's mind and Buddha's eye, personally known and personally seen, not something that the sages and saints of the three vehicles can know and see. One should only deeply... --------------------------------------------------------------------------------
Chinese
信佛言。依此而发愿持名。即是以佛知见为知见。不必另求悟门也。又余门修道。必悟后依法修习。摄心成定。因定发慧。因慧断惑。所发之慧。有胜有劣。所断之惑。有浅有深。然后方可论其退与不退。唯此净土门中。唯以信愿之心。专持名号。持至一心不乱。净业即为大成。身后决定往生。一得往生。便永不退转矣。又余门修道。先须忏其现业。若现业不忏。即为障道。则进修无路矣。修净业者。乃带业往生。不须忏业。以至心念佛一声。能灭八十亿劫生死重罪故。又余门修道。须断烦恼。若见思烦恼分毫未尽。则分段生死不尽。不能出离同居国土。唯修净业者。乃横出三界。不断烦恼。从此同居。生彼同居。一生彼土。则生死根株便永断矣。既生彼土。则常常见佛。时时闻法。衣食居处。出于自然。水鸟树林。皆悉说法。同居土中。横见上三土。诸上善人。俱会一处圆证三种不退。一生便补佛位。然则净土一门。最初省求悟门。末后不待发慧。不须忏业。不断烦恼。至极省要。至极径捷。及其证入。至极广大。至极究竟。学者当细心玩味而详择之。毋以一时贡高。失此殊胜最大利益也。显胜益竟。大科解净土已竟。 ○二解生无生又三。初约教。二拣收。三破立○今初。 言约教者。四教皆有生无 现代汉语译本 信佛说：依照这个方法发愿持念佛名，就是以佛的知见作为自己的知见，不必另外寻求开悟的门径。其他法门修道，必须在开悟后依法修习，收摄心念达到禅定，因禅定而生发智慧，因智慧而断除迷惑。所生发的智慧，有高下之分；所断除的迷惑，有深浅之别。然后才可以谈论是否会退转。只有这净土法门，唯独以信愿之心，专心持念佛名，持念到一心不乱，净业就大功告成。身死之后决定往生西方极乐世界，一旦往生，便永远不会退转了。 其他法门修道，首先要忏悔现世的罪业，如果现世的罪业不忏悔，就会成为修道的障碍，那么进修就没有出路了。修净土法门的人，是带业往生，不需要忏悔罪业，因为至诚恳切地念一声佛，能灭除八十亿劫生死轮回的深重罪业。其他法门修道，必须断除烦恼，如果见思烦恼丝毫没有断尽，那么分段生死就不能了结，不能脱离凡圣同居土。唯独修净土法门的人，是横超三界，不断除烦恼。从这个凡圣同居土，往生到彼方的凡圣同居土。一旦往生到极乐世界，那么生死的根源就永远断除了。既然往生到极乐世界，就能常常见到佛，时时听闻佛法，衣食住处，都是自然而然产生的。水鸟树林，都在宣说佛法。在同居土中，横向见到上面三土的圣众，所有上善之人，都聚集在一处，圆满证得三种不退转（位不退、行不退、念不退）。一生就能补到佛的位置。既然这样，那么净土这一法门，最初省去了寻求开悟的门径，最后不需要等待生发智慧，不需要忏悔罪业，不需要断除烦恼，极其简要，极其快速。等到证入的时候，极其广大，极其究竟。学佛的人应当细心玩味而详细选择它，不要因为一时的贡高我慢，而失去这殊胜最大的利益。显胜益到此结束。大科解释净土到此结束。 ○二 解释生无生又分为三部分。第一部分从教理上解释，第二部分选择收录的内容，第三部分破除错误的观点，树立正确的观点。○现在开始第一部分。 从教理上来说，天台宗的四教（藏教、通教、别教、圆教）都有生无生。