Chinese
于茶故。唯佛与佛。乃能究尽诸法实相。边际智满种觉顿圆。无上士者。名无所断。无上士者。更无过者。如十五日。月圆满具足。众星中王最上。最胜威德特尊。是名究竟佛义。佛有无量德。应有无量号。举一蔽诸。华严有十万号。又经有万号。三世诸佛通有十号。净名三号以劫寿说。不能令尽。何况诸号耶。说者悦所怀也。即十二部经八万法藏。六度四等一切法门。又于一法中。作四门分别。于一一门巧作四悉檀利益。闻者欢喜赞用受行。信戒进念而得开发。贪恚愚痴豁尔冰消。革凡成圣入法流水。或三二一益。若都无益则乐默然。若一机扣。圣于一门施四益者。余三门亦如是。为一缘说一法既尔。诸缘诸法亦如是。观者观也有次第三观。一心中三观。从假入空观。亦名二谛观。从空入假观。亦名平等观。二空观为方便。得入中道第一义谛观。心心寂灭自然流入萨婆若海。此名出璎珞经。今释其意。假是虚妄俗谛也。空是审实真谛也。今欲去俗归真故。言从假入空观。假是入空之诠。先须观假。知假虚妄而得会真。故言二谛观。此观若成。即证一切智也。从空入假观者。若住于空与二乘何异。不成佛法不益众生。是故观空不住于空。而入于假。知病识药应病授药。令得服行。故名从空入假观。而言平等者。望前称 于茶故（因为这个缘故）。唯有佛与佛，才能究竟通达诸法实相。边际智慧圆满，一切觉悟顿时圆成。‘无上士’，意味着没有任何需要断除的东西。‘无上士’，意味着没有谁能超越。如同十五的月亮，圆满具足，在众星之中最为尊贵，具有最殊胜的威德。这就是究竟的佛义。佛有无量的功德，因此应有无量的名号。举出一个名号可以概括所有。在《华严经》中有十万个名号，其他经典中也有万个名号。三世诸佛通常有十个名号。《维摩诘经》中用劫寿的时间来说明佛的名号，也无法穷尽，更何况是所有的名号呢？ 说法者要使听者感到心怀舒畅。即十二部经和八万四千法藏，六度（布施、持戒、忍辱、精进、禅定、智慧）四等（四无量心：慈、悲、喜、舍）一切法门。又在一法中，作四门分别。于每一个门中巧妙地运用四悉檀（世界悉檀、各各为人悉檀、对治悉檀、第一义悉檀）来利益众生，使闻法者欢喜赞叹，接受奉行，通过信心、持戒、精进、正念而得到启发，贪婪、嗔恨、愚痴顿时像冰雪消融，从凡夫转变为圣人，进入佛法的河流。或者使三类、两类、一类众生受益。如果对任何人都无益，那就保持沉默。如果一个根机被触动，圣人就从一个法门施予四种利益，其余三个法门也是如此。为一个因缘说一种法是这样，那么对于各种因缘和各种法也是如此。 观，是观察，有次第的三种观。在一心中修三种观：从假入空观，也称为二谛观；从空入假观，也称为平等观；以二空观为方便，得以进入中道第一义谛观。心心寂灭，自然流入萨婆若（一切智）海。这出自《璎珞经》，现在解释它的含义。假，是虚妄的俗谛。空，是审实的真谛。现在想要舍弃世俗回归真理，所以说从假入空观。假是进入空的途径，首先必须观察假，知道假的虚妄才能会归于真。所以说二谛观。如果此观修成，就能证得一切智。从空入假观，如果安住于空，与二乘（声闻乘和缘觉乘）有什么区别？不能成就佛法，不能利益众生。因此，观察空但不执着于空，而进入假，了解病症，认识药物，根据病情给予药物，使众生能够服用和修行。所以称为从空入假观。说它是平等，是相对于前面的说法而言。
English
Yu Cha Gu (Therefore). Only Buddhas can ultimately understand the true nature of all dharmas. The wisdom of the boundary is complete, and all enlightenment is instantly perfected. 'Anuttara-purusa (Unsurpassed Person)', means there is nothing that needs to be cut off. 'Anuttara-purusa (Unsurpassed Person)', means there is no one who can surpass. Like the moon on the fifteenth day, complete and full, the most noble among the stars, with the most supreme power and virtue. This is the ultimate meaning of Buddha. Buddha has immeasurable merits, so there should be immeasurable names. One name can summarize all. In the 'Avatamsaka Sutra (Flower Garland Sutra)' there are one hundred thousand names, and in other sutras there are ten thousand names. The Buddhas of the three worlds usually have ten names. In the 'Vimalakirti Sutra', using kalpas to describe the names of the Buddha cannot exhaust them, let alone all the names? The speaker should make the listeners feel comfortable. That is, the twelve divisions of the scriptures and the eighty-four thousand Dharma treasures, the six paramitas (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)) and the four immeasurables (loving-kindness, compassion, joy, equanimity), all Dharma doors. Furthermore, within one Dharma, make distinctions among the four gates. In each gate, skillfully use the four siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, first principle siddhanta) to benefit sentient beings, so that those who hear the Dharma rejoice, praise, accept, and practice, and through faith, discipline, diligence, and mindfulness, they are enlightened. Greed, hatred, and ignorance instantly melt away like ice and snow, transforming from ordinary people into sages, entering the stream of the Buddha's Dharma. Or benefit three, two, or one type of sentient beings. If it is not beneficial to anyone, then remain silent. If one's capacity is touched, the sage bestows four benefits from one Dharma door, and the remaining three Dharma doors are the same. Saying one Dharma for one condition is like this, then for all conditions and all Dharmas it is also like this. Contemplation is observation, there are three kinds of contemplation in order. Cultivate three kinds of contemplation in one mind: contemplation of entering emptiness from the provisional, also known as the two truths contemplation; contemplation of entering the provisional from emptiness, also known as the contemplation of equality; using the two emptiness contemplations as a means to enter the contemplation of the first principle of the Middle Way. The mind is extinguished, and naturally flows into the ocean of Sarvajna (all-knowing wisdom). This comes from the 'Inrakasutra (Garland Sutra)', and now explains its meaning. The provisional is the false mundane truth. Emptiness is the true truth that has been examined. Now wanting to abandon the mundane and return to the truth, therefore it is said to contemplate entering emptiness from the provisional. The provisional is the path to entering emptiness, first one must observe the provisional, know the falseness of the provisional in order to converge with the truth. Therefore it is said to be the two truths contemplation. If this contemplation is cultivated, one can realize all-knowing wisdom. Contemplating entering the provisional from emptiness, if one dwells in emptiness, what is the difference from the two vehicles (Sravakayana (Hearer Vehicle) and Pratyekabuddhayana (Solitary Realizer Vehicle))? One cannot accomplish the Buddha's Dharma, and cannot benefit sentient beings. Therefore, observe emptiness but do not cling to emptiness, but enter the provisional, understand the illness, recognize the medicine, and give medicine according to the illness, so that sentient beings can take and practice it. Therefore it is called contemplating entering the provisional from emptiness. Saying it is equality is in relation to the previous statement. --------------------------------------------------------------------------------
Chinese
平等。前破假用空。今破空用假。破用既均。故言平等观。此观成时证道种智。二空为方便者。初观空生死。次观空涅槃。此之二空为双遮之方便。初观用空。次观用假。此之二用为双照之方便。心心归趣入萨婆若海。双照二谛也。此观成时。证一切种智。是为次第三观也。一心三观者。此出释论。论云。三智实在一心中。得只一观而三观。观于一谛而三谛。故名一心三观。类如一心而有生住灭。如此三相在一心中。此观成时证一心三智。亦名一切种智。寂灭相种种行类相貌皆知也。寂灭相者。是双亡之力。种种相貌皆知者。双照之力也。中论云。因缘所生法。即空即假即中。释论云。三智实在一心中得。即此意也。此观微妙。即一而三。即三而一。一观一切观。一切观一观。非一非一切。如此之观摄一切观也。无量寿者。天竺称阿弥陀佛。本无身无寿。亦无于量。随顺世间而论三身。亦随顺世间而论三寿。亦随顺世间而论三量法身者。师轨法性。还以法性为身。此身非色质亦非心智。非阴界入之所摄持。强指法性为法身耳。法性寿者。非报得命根。亦无连持。强指不迁不变名之为寿。此寿非长量。亦非短量。无延无促。强指法界同虚空量。此即非身之身。无寿之寿。不量之量也。报身者。修行所感。法华云。久修业 现代汉语译本 平等。先前破除虚假，使用空观。现在破除空观，使用假观。破除与运用既然均衡，所以说是平等观。此观成就之时，证得道种智。以二空为方便，首先观空生死，其次观空涅槃。这二空是双重遮遣的方便。首先观用空，其次观用假，这二用是双重照见的方便。心心归向趣入萨婆若（Sarvajña，一切智）海，双重照见真谛和俗谛。此观成就之时，证得一切种智。这是次第三观。 一心三观。这出自《释论》。《释论》说：‘三种智慧实在一个心中获得，只得一个观就是三观，观于一个真谛就是三个真谛。’所以名叫一心三观。类似一个心中有生、住、灭这三种相。此观成就之时，证得一心三智，也名一切种智。寂灭相和种种行类相貌都知晓。寂灭相，是双重泯灭的力量。种种相貌都知晓，是双重照见的力量。《中论》说：‘因缘所生法，即空即假即中。’《释论》说：‘三种智慧实在一个心中获得。’就是这个意思。此观微妙，即一而三，即三而一。一观就是一切观，一切观就是一观。非一也非一切。这样的观涵盖一切观。 无量寿，在天竺被称为阿弥陀佛（Amitābha）。本来无身无寿，也没有限量。随顺世间而论三身，也随顺世间而论三寿，也随顺世间而论三量。法身，以老师为轨范，以法性为身。此身非色质，也非心智，不是阴、界、入所能摄持的。勉强指法性为法身罢了。法性寿，不是报得的命根，也没有连结和持续。勉强指不迁不变名为寿。此寿非长量，也非短量，无延无促。勉强指法界同虚空量。这就是非身之身，无寿之寿，不量之量。报身，是修行所感得的。《法华经》说：‘久修业
English
English version Equality. Previously, we break through falseness by using emptiness. Now, we break through emptiness by using provisionality. Since breaking and using are balanced, it is called the 'Equal Contemplation'. When this contemplation is accomplished, one attains the 'Knowledge of the Varieties of Paths' (道种智). Taking the 'Two Emptinesses' as a means, first contemplate the emptiness of birth and death, then contemplate the emptiness of Nirvana. These two emptinesses are the means of 'Double Negation'. First contemplate the use of emptiness, then contemplate the use of provisionality. These two uses are the means of 'Double Illumination'. The mind returns to and enters the ocean of 'Sarvajña' (萨婆若, all-knowingness), 'Double Illuminating' the two truths. When this contemplation is accomplished, one attains 'All-Knowing Wisdom' (一切种智). This is the 'Sequential Three Contemplations'. 'One Mind Three Contemplations'. This comes from the 'Commentary' (释论). The 'Commentary' says: 'The three wisdoms are actually obtained in one mind, obtaining just one contemplation is the three contemplations, contemplating one truth is the three truths.' Therefore, it is called 'One Mind Three Contemplations'. It is similar to how birth, abiding, and decay are in one mind. When this contemplation is accomplished, one attains the 'One Mind Three Wisdoms', also called 'All-Knowing Wisdom'. One knows the aspect of 'Quiescence' and all kinds of appearances. The aspect of 'Quiescence' is the power of 'Double Annihilation'. Knowing all kinds of appearances is the power of 'Double Illumination'. The 'Middle Treatise' (中论) says: 'That which arises from conditions is emptiness, provisionality, and the middle.' The 'Commentary' says: 'The three wisdoms are actually obtained in one mind.' This is the meaning. This contemplation is subtle, being one and three, being three and one. One contemplation is all contemplations, all contemplations are one contemplation. Neither one nor all. Such contemplation encompasses all contemplations. 'Immeasurable Life' (无量寿) is called 'Amitābha' (阿弥陀佛) in India. Originally, there is no body, no life, and no limit. Following the world, we discuss the 'Three Bodies', and also following the world, we discuss the 'Three Lifespans', and also following the world, we discuss the 'Three Measures'. The 'Dharma Body' (法身) takes the teacher as the standard, and takes 'Dharma-nature' as the body. This body is neither material nor mental, and cannot be contained by the 'Skandhas', 'Realms', and 'Entrances'. It is merely pointing to 'Dharma-nature' as the 'Dharma Body'. 'Dharma-nature Lifespan' is not a life-root obtained through retribution, nor does it have connection and continuation. It is merely pointing to the unchanging and unmoving as life. This lifespan is neither long nor short, neither extended nor shortened. It is merely pointing to the 'Dharma Realm' as being the same as the measure of space. This is the body that is not a body, the life that is not a life, the measure that is not a measure. The 'Reward Body' (报身) is felt by cultivation. The 'Lotus Sutra' (法华经) says: 'Long cultivated karma' --------------------------------------------------------------------------------
Chinese
所得。涅槃云。大般涅槃修道得故。如如智照如如境。菩提智慧。与法性相应相冥。相应者。如函盖相应。相冥者。如水乳相冥。法身非身非不身。智既应冥亦非身非不身。强名此智为报身。法寿非寿非不寿。智既应冥亦非寿非不寿。强名非寿为寿。法量非量非无量。智既应冥亦非量非无量。强名无量为量也。应身者。应同万物为身也。应同连持为寿也。应同长短为量也。智与体冥能起大用。如水银和真金能涂诸色像。功德和法身处处应现。往能为身非身。能为常寿为无常寿。能为无量能为有量。有量有二义。一为无量之量。二为有量之量。如七百阿僧祇及八十等。是有量之量。如阿弥陀实有期限。人天莫数是有量之无量。应佛皆为两量。逐物随缘参差长短。然此三身三寿不可并别一异。即乖法体。即一而三即三而一。乃会玄文释名竟。次辩体者。体是主质。释论云除诸法实相余皆魔事。大乘经以实相为印。为经正体。无量功德共庄严之。种种众行而归趣之。言说问答而诠辩之。譬众星之环北辰。如万流之宗东海。故以实相为经体也书家解。礼者。训体也。体有尊卑长幼。君父之体尊。臣子之体贱。当知体礼之释。是贵极之法也。复次体是底也。穷源极底理尽渊府究畅实际。乃名为底。释论云。智度大海唯佛穷底。故 所得。《涅槃经》云：‘大般涅槃是修道所得。’如如智照如如境（如如智：指真如的智慧，如如境：指真如的境界）。菩提智慧，与法性相应相冥（法性：指诸法的真实本性）。相应者，如函盖相应（函盖：指盒子和盖子）。相冥者，如水乳相冥（水乳：指水和乳汁）。法身非身非不身（法身：佛的真身，超越一切形相），智既应冥亦非身非不身。勉强称此智为报身（报身：佛因修行而获得的庄严身）。法寿非寿非不寿（法寿：佛的寿命，超越时间），智既应冥亦非寿非不寿。勉强称非寿为寿。法量非量非无量（法量：佛的功德和智慧的度量），智既应冥亦非量非无量。勉强称无量为量。应身者（应身：佛为了度化众生而显现的各种化身），应同万物为身也。应同连持为寿也。应同长短为量也。智与体冥能起大用。如水银和真金能涂诸色像。功德和法身处处应现。往能为身非身，能为常寿为无常寿，能为无量能为有量。有量有二义。一为无量之量，二为有量之量。如七百阿僧祇（阿僧祇：佛教中的一个极大数）及八十等，是有量之量。如阿弥陀（阿弥陀佛）实有期限，人天莫数是有量之无量。应佛皆为两量。逐物随缘参差长短。然此三身三寿不可并别一异。即乖法体。即一而三即三而一。乃会玄文释名竟。次辩体者。体是主质。《释论》云：‘除诸法实相（实相：诸法的真实面貌）余皆魔事。’大乘经以实相为印，为经正体。无量功德共庄严之。种种众行而归趣之。言说问答而诠辩之。譬众星之环北辰。如万流之宗东海。故以实相为经体也。书家解。礼者，训体也。体有尊卑长幼。君父之体尊，臣子之体贱。当知体礼之释，是贵极之法也。复次体是底也。穷源极底理尽渊府究畅实际。乃名为底。《释论》云：‘智度大海唯佛穷底。’故 现代汉语译本