问曰：《观无量寿经》言：「诸佛如来是法界身，入一切众生心想中。是故汝等心想佛时，是心即是三十二相，八十随形好。是心作佛，是心是佛。诸佛正遍知海，从心想生。」是义云何？
Question: [The] ‘Sūtra [On] Contemplation [Of] Immeasurable Life [Buddha]’ says, ‘All Buddha Thus Come [Ones], are [the] Dharma Realm’s Body, [who] enter all sentient beings’ minds’ thoughts within. Therefore, when you [and] others [have] minds [with] thoughts [of the] Buddha, this mind is the same as [his] thirty-two forms, [and] eighty appearance-following excellences. [It] is [the] mind [that] becomes Buddha, [and it] is [the] mind [that] is Buddha. All Buddhas’ right all-knowing ocean, from [the] mind’s thought arises.’ What is [this] meaning?
答曰：身名集成，界名事别。如眼界，缘根、色、空、明、作意五因缘生，名为眼界。是眼但自行己缘，不行他缘。以事别故。耳鼻等界亦如是。
Answer: [The] body [is] named [as that with phenomena] collected [and] formed, [and its] realms named [are with] practical differences. Like [the] eye realm, [it is] conditioned [by the eye] root, forms, emptiness, brightness [and] attention, [with these] five cause [and] conditions giving risen [to, then] named as [the] eye realm. These eyes only self-act [with] their conditions. [They are] with practical differences thus. [The] ears, nose [and] other [sensory] realms [are] likewise thus.
言「诸佛如来是法界身」者，法界是众生心法也。以心能生世间出世间一切诸法，故名心为法界。
Speaking [of] that [on] ‘All Buddha Thus Come [Ones], are [the] Dharma Realm’s Body’, [the] Dharma Realm is sentient beings’ minds’ Dharma. With [their] minds able [to] give rise [to] all worldly [and] world-transcending Dharma [teachings], thus naming [their] minds as [the] Dharma Realm.
法界能生诸如来相好身，亦如色等能生眼识，是故佛身名 「法界身」。是身不行他缘，是故「入一切众生心想中」。
[The] Dharma Realm [is] able [to] give rise [to] all Buddha Thus Come [Ones’] forms’ excellences’ body, likewise like forms [and] others [are] able [to] give rise [to] eye consciousness, therefore [are] Buddhas’ bodies named [as the] ‘Dharma Realm’s Body’. [As] this body [does] not act [with] other conditions, [they] therefore ‘enter all sentient beings’ minds’ thoughts within’.
「心想佛时，是心即是三十二相，八十随形好」者，当众生心想佛时，佛身相好，显现众生心中也。
[On] that [of] ‘when [you and others have] minds [with] thoughts [of the] Buddha, this mind is the same as [his] thirty-two forms, [and] eighty appearance-following excellences’, when sentient beings’ minds contemplate [the] Buddha, [the] Buddha’s body’s form’s excellences, [are] revealed [and] appear within sentient beings’ minds.
譬如水清则色像现，水之与像，不一不异，故言佛相好身即是心想也。
For example, like water [when] clear, then [has] forms’ reflections appearing, [the] water then, and [the] reflections, [are] not one [and] not different, thus speaking [of the] Buddha’s forms’ excellences’ body then is [the] mind’s thought.
「是心作佛」者，言心能作佛也;「是心是佛」者，心外无佛也。
That [of ‘it] is [the] mind [that] becomes Buddha’, speaks [of the] mind able [to] become Buddha. That [of ‘it] is [the] mind [that] is Buddha’, [is with the] mind externally without Buddha.
譬如火从木出，火不能离木也。以不离木故，则能烧木；木为火烧，木即为火也。
For example, like fire from wood emerging, [the] fire [is] not able [to] depart [from the] wood. With not departing [from the] wood thus, then able [to] burn [the] wood. [The] wood [is] by [the] fire burnt, [and the] wood then [is] as [the] fire.
「诸佛正遍知海，从心想生」者，「正遍知」者，真正如法界而知也。
[On] that [of] ‘All Buddhas’ right all-knowing ocean, from [the] mind’s thought arises’, that ‘right all-knowing’, [is that] truly right, according with [the] Dharma Realm then known.
法界无相，故诸佛无知也。以无知，故无不知也。无知而知者，是「正遍知」也。是知深广不可测量，故譬「海」也。
[As the] Dharma Realm [is] without form, thus [are] all Buddhas ‘without knowing’. With ‘without knowing’, thus without [that] not known. That ‘without knowing’ yet knowing, is ‘right all-knowing’. [As] this knowing [is] deep [and] extensive, [and] cannot [be] measured, thus [with the] analogy [of] ocean.
昙鸾大师
《往生论注》
Great Master Tánluán
(Commentary [On The] Rebirth Treatise)
木火为一
「是心作佛」者，言心能作佛也;
「是心是佛」者，心外无佛也。
譬如火从木出，火不能离木也。
以不离木故，则能烧木；
木为火烧，木即为火也。
昙鸾大师
《往生论注》
Wood And Fire As One
That [of ‘it] is [the] mind [that] becomes Buddha’, speaks [of the] mind able [to] become Buddha. That [of ‘it] is [the] mind [that] is Buddha’, [is with the] mind externally without Buddha.
For example, like fire from wood emerging, [the] fire [is] not able [to] depart [from the] wood. With not departing [from the] wood thus, then able [to] burn [the] wood. [The] wood [is] by [the] fire burnt, [and the] wood then [is] as [the] fire.
Great Master Tánluán
(Commentary [On The] Rebirth Treatise)
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