English
English version: That is, taking Mahā-samādhi (great concentration) as the guide. It is not that those who cultivate Mahā-samādhi have a separate guide. If referring to the text, then the Śūraṅgama-samādhi (Heroic March Samādhi) in the Śūraṅgama Sūtra (Sūtra of the Heroic March), the one for whom the opportunity is ripe first requests the three dharmas, and the Tathāgata (Thus Come One) reveals the complete understanding, and then according to the understanding, one cultivates contemplation, and according to the practice, one attains the fruit, all of which expound this purpose. △ Next, a conclusion. This is the case for the separate discussion. Separate discussion refers to the three aspects of realm and the three aspects of contemplation, which lie in the relationship between the able and the object, hence the name 'separate'. The general discussion below binds the three contemplations and collectively calls them the 'emptiness' of the able to contemplate, binds the three truths and collectively calls them the 'provisionality' of the object to be contemplated, and obliterates and forgets the mind and realm, collectively calling it the 'middle'. △ Next, the general discussion in two parts. First, the sequence. If speaking generally, one might consider the emptiness and luminosity of our mind as 'emptiness', the myriad things observed as 'provisionality', and the non-duality of mind and realm as 'middle'. The sequence described here is to take non-sequence as sequence. Just as the three dharmas inherently possess the same nature, and true contemplation dwells simultaneously in one mind, what sequence is there to speak of? However, depending on how people use them, there is inevitably a distinction between guest and host. Now, first taking the 'emptiness' of the able to contemplate as the host, then 'provisionality' and 'middle' are the guests. The guest is hidden and the host is established, hence the saying that the emptiness and luminosity of our mind is 'emptiness'. Next, taking the 'provisionality' of the object to be contemplated as the host, then 'emptiness' and 'middle' are the guests. Again, the host is established and the guest is hidden, hence the saying that the myriad things observed are 'provisionality'. Third, taking the union of the able and the object as the host, then 'emptiness' and 'provisionality' are the guests. Again, the guest is hidden and the host is established, hence the saying that the non-duality of mind and realm is 'middle'. △ Next, perfect fusion. Things are the things of our mind. How can they be provisional without being empty? The mind is the mind of all things. How can it be empty without being provisional? The mind is the thing, and the thing is the mind. How can the 'middle' not be both empty and provisional? Contemplation takes the mind as emptiness, things as existence, and the mutual identity of mind and things as the middle. The first sentence is 'thing is mind', the second sentence is 'mind is thing', and the third sentence is 'mind and things are mutually identical', thus accomplishing the perfect fusion of the three contemplations. The explanation according to the text is like this, but the important thing is to grasp the fundamental meaning. The fundamental meaning lies in the inherent nature described in the previous gate of the One True Dharma Realm, namely the nature of essence and the nature of capacity. Roughly, the mind --------------------------------------------------------------------------------
Chinese
之与物。俱有不变随缘。随缘不变二义。苟非性具即体量。何以见此三观之指南。故心有真如不变之心。随缘所造之心。物有真如性中之物。随缘变造之物。真如之心。即一真法界中所明清净本然周遍法界者也。随缘所造之心。即心土相即门。根尘相对。介尔一念妄心也。真如性中之物。即一真法界门。所明性具十界也。随缘变造之物。即心土相即门。所明此土西方。所造依正二报。以有真如根本。能具所具。故有今日。随缘变造之心。即此妄心。复有所具所造之物。今此文中所明之物。且约一念性具之物。至下释成此宗中。所观极乐依正。乃此心所造之物。苟不知此。何能消二处之文耶。 △次释成此中二。初明总别自在。 是以观极乐依正者。以吾心一观之三观。照彼一境之三谛。无不可者。以吾心三观之一心。照彼三谛之一境。亦无不可者。 前文所明。皆即心观佛。以为假观。今则托境修观。以为事境。乃今论之正意。即妙宗钞中所谓据乎心性。观彼依正。依正易彰。托彼依正。观于心性。心性易发是也。以吾心一观之三观。照彼一境之三谛者。心本是一。岂非只是一观。然而不妨一中具三。境本是一。岂非只是一境。然亦不妨一中具三。此为以一心三观。观一境三谛。此出于寻常者也。 现代汉语译本： 心与物。都具有不变随缘、随缘不变这两种含义。如果不是本性具有即体即量的特性，又怎么能见到这三重观照的指南呢？所以，心有真如不变之心，以及随缘所造之心；物有真如本性中的物，以及随缘变造的物。真如之心，就是一真法界（Ekayāna-dharmadhātu）中所说的清净本然、周遍法界者。随缘所造之心，就是心土相即门（cittabhūmi-saṃyukta-dvāra），根尘相对，微小的一念妄心。真如本性中的物，就是一真法界门（Ekayāna-dharmadhātu-dvāra），所说的本性具有十法界（Ten realms）。随缘变造的物，就是心土相即门（cittabhūmi-saṃyukta-dvāra），所说的此土西方，所造的依报和正报。因为有真如根本，能具有所具有的，所以才有今日。随缘变造之心，就是这个妄心，又有所具有和所造的物。现在这段文字中所说的物，且以一念本性具有的物来说。到下面解释成就此宗（指天台宗）中，所观的极乐世界依报和正报，乃是这颗心所造的物。如果不知道这些，又怎么能理解两处经文呢？ △接下来解释成就此宗中的内容，分为两部分。首先说明总别自在。 因此，观想极乐世界的依报和正报，用我心一观中的三重观照，照耀那一境中的三重真谛，没有不可以的。用我心三重观照中的一心，照耀那一境中的三重真谛，也没有不可以的。 前面所说的，都是即心观佛，作为假观。现在则是依托外境来修观，作为事境，才是现在所论的正意。也就是妙宗钞（Miaozongchao）中所说的，依据心性，观想那里的依报和正报，依报和正报容易显现；依托那里的依报和正报，观想心性，心性容易启发。用我心一观中的三重观照，照耀那一境中的三重真谛，心本来是一，难道不是只有一观吗？然而不妨碍一中具有三。境本来是一，难道不是只有一境吗？然而也不妨碍一中具有三。这是用一心三观，观想一境三谛，这是超出寻常的。
English
English version: The mind and things both possess the dual meanings of 'unchanging with conditions' (不变随缘, bù biàn suí yuán) and 'changing with conditions' (随缘不变, suí yuán bù biàn). If it were not for the inherent nature possessing the characteristic of 'is-ness' (性具, xìng jù) which is both substance and measure, how could we see this guide to the three contemplations (三观, sān guān)? Therefore, the mind has the 'unchanging suchness mind' (真如不变之心, zhēn rú bù biàn zhī xīn) and the 'condition-created mind' (随缘所造之心, suí yuán suǒ zào zhī xīn); things have the 'suchness nature within things' (真如性中之物, zhēn rú xìng zhōng zhī wù) and the 'condition-transformed things' (随缘变造之物, suí yuán biàn zào zhī wù). The 'suchness mind' (真如之心, zhēn rú zhī xīn) is what is clarified in the 'One True Dharma Realm' (一真法界, Ekayāna-dharmadhātu) as being pure, inherently so, and universally pervading the Dharma Realm. The 'condition-created mind' (随缘所造之心, suí yuán suǒ zào zhī xīn) is the 'mind-land interpenetration gate' (心土相即门, cittabhūmi-saṃyukta-dvāra), where the sense faculties and objects are in opposition, a fleeting moment of deluded mind. The 'suchness nature within things' (真如性中之物, zhēn rú xìng zhōng zhī wù) is the 'One True Dharma Realm gate' (一真法界门, Ekayāna-dharmadhātu-dvāra), which clarifies the inherent nature possessing the 'Ten Realms' (十界, Ten realms). The 'condition-transformed things' (随缘变造之物, suí yuán biàn zào zhī wù) is the 'mind-land interpenetration gate' (心土相即门, cittabhūmi-saṃyukta-dvāra), which clarifies this land and the Western Pure Land, the created 'supportive and principal rewards' (依正二报, yī zhèng èr bào). Because there is the root of suchness, capable of possessing what is possessed, hence there is today. The 'condition-transformed mind' (随缘变造之心, suí yuán biàn zào zhī xīn) is this deluded mind, which also possesses what is possessed and what is created. The 'things' (物, wù) mentioned in this text are, for now, about the things inherent in a single thought. When explaining the accomplishment of this school (referring to the Tiantai school) below, the 'supportive and principal rewards' (依正, yī zhèng) of the Pure Land of Ultimate Bliss contemplated are the things created by this mind. If one does not understand this, how can one comprehend the texts in both places? △ Next, explaining the accomplishment within this school, in two parts. First, clarifying the freedom of totality and particularity. Therefore, contemplating the 'supportive and principal rewards' (依正, yī zhèng) of the Pure Land of Ultimate Bliss, using the three contemplations (三观, sān guān) of one contemplation of my mind, illuminating the three truths (三谛, sān dì) of that one realm, there is nothing that is not possible. Using the one mind of the three contemplations of my mind, illuminating the three truths of that one realm, there is also nothing that is not possible. What was clarified in the previous text was all 'contemplating the Buddha through the mind' (即心观佛, jí xīn guān fó), taking it as a provisional contemplation. Now, it is relying on the external realm to cultivate contemplation, taking it as a factual realm, which is the true meaning of the present discourse. This is what the Miaozongchao (妙宗钞) calls 'based on the nature of the mind, contemplate those supportive and principal rewards; the supportive and principal rewards are easily manifested; relying on those supportive and principal rewards, contemplate the nature of the mind; the nature of the mind is easily awakened.' Using the three contemplations of one contemplation of my mind, illuminating the three truths of that one realm, the mind is originally one, is it not just one contemplation? However, it does not hinder one from possessing three within one. The realm is originally one, is it not just one realm? However, it also does not hinder one from possessing three within one. This is using the one mind of three contemplations to contemplate the one realm of three truths, which is beyond the ordinary. --------------------------------------------------------------------------------
Chinese
若夫以吾心三观之一心。照彼三谛之一境。此则异乎寻常。乃以三观一心者束之为空。三谛一境者束之为假。境观合一者束之为中。使人易可修造可谓得山教之心宗。契如来之命脉者也。 △次证圆融三观。 虎溪大师云。境为妙假观为空。境观双忘即是中。忘照何尝有先后。一心融绝了无踪。尚何三观之不法尔乎。 境为妙假者。有门颂所谓不思议假非偏假。乃以三谛一境而为妙假。观为空者。所谓真空不空非但空。乃以三观一心而为空观。境观双忘即是中。所谓圆中圆满非但中。乃以三境三观。即心性绝待者为中观。忘照何尝有先后者。空假二观。双照也。中道妙观。双忘也。即空假而中。即中而空假。忘之照之。总在一心。有何次第前后。故曰一心融绝了无纵。言无纵者。忘之照之。俱泯俱绝。故无有纵。末句结成法尔。谓能如此了。如此修。无作妙观天然而然。无所往而非是也。 △次三门约果论妙二。初一门明生佛道交。次二门明时处不隔。初中二初标。 八感应任运门。 众生称名念佛为感。诸佛接引往生为应。佛与众生。天性相关。自然而然。故曰任运。 △次释二初述偈立宗。 我心感诸佛。弥陀即悬应。天性自相关。如磁石吸针。 初句 现代汉语译本：如果用我们一心三观中的一心，去照见那三谛（sāndì，three truths）中的一境，这就不同于寻常的见解。这是因为用三观一心的方法，将境束缚为空；用三谛一境的方法，将境束缚为假；将境观合一的方法，束缚为中。使人容易修习，这可以说是得到了天台宗的心要，契合了如来的命脉。 △下面证明圆融三观。 虎溪大师说：‘境为妙假，观为空，境观双忘即是中。忘照何尝有先后，一心融绝了无踪。’ 尚且如此，还有什么三观不是法尔如是的呢？ 境为妙假，是指有门所说的‘不可思议假，并非偏假’，而是以三谛一境作为妙假。观为空，是指所谓的‘真空不空，并非只是空’，而是以三观一心作为空观。境观双忘即是中，是指所谓的‘圆中圆满，并非只是中’，而是以三境三观，即心性绝待作为中观。忘照何尝有先后，是指空假二观，是双照的；中道妙观，是双忘的。即空假而中，即中而空假。忘和照，总在一心，有什么次第先后？所以说一心融绝了无踪。说无踪，是指忘和照，都泯灭都断绝，所以没有踪迹。最后一句总结为法尔，意思是说能够如此了解，如此修行，无作妙观自然而然，无论到哪里没有不是这样的。 △下面三门从果报方面论述妙，分为二部分。第一部分从一门阐明生佛道交，第二部分从二门阐明时处不隔。第一部分又分为二部分，首先是标示。 八、感应任运门。 众生称名念佛是感，诸佛接引往生是应。佛与众生，天性相关，自然而然，所以说是任运。 △下面解释，分为二部分，首先是陈述偈颂，确立宗旨。 我心感诸佛，弥陀（Mítuó，Amitabha）即悬应。天性自相关，如磁石吸针。 第一句