English
English version: If we use the one mind of our Three Contemplations in One Mind to illuminate the one realm of the Three Truths (sāndì, three truths), this is different from ordinary views. This is because using the method of Three Contemplations in One Mind, we bind the realm as emptiness; using the method of Three Truths in One Realm, we bind the realm as provisional existence; using the method of uniting realm and contemplation, we bind it as the Middle Way. Making it easy for people to cultivate, this can be said to have attained the essence of the Tiantai school and to be in accord with the lifeblood of the Tathagata. △ Next, proving the perfect and harmonious Three Contemplations. Master Huxi said: 'The realm is wondrous provisionality, contemplation is emptiness, the forgetting of both realm and contemplation is the Middle Way. How can forgetting and illuminating have a before and after? The one mind is fused and extinguished without a trace.' If it is already like this, what Three Contemplations are not naturally so? The realm as wondrous provisionality refers to what the 'existence' gate says, 'inconceivable provisionality, not biased provisionality,' but uses the Three Truths in One Realm as wondrous provisionality. Contemplation as emptiness refers to what is called 'true emptiness is not empty, not just emptiness,' but uses the Three Contemplations in One Mind as the contemplation of emptiness. The forgetting of both realm and contemplation is the Middle Way refers to what is called 'perfect Middle Way, complete Middle Way, not just the Middle Way,' but uses the Three Realms and Three Contemplations, which is the absolute nature of the mind, as the Middle Way contemplation. How can forgetting and illuminating have a before and after? The two contemplations of emptiness and provisionality are both illuminating; the wondrous contemplation of the Middle Way is both forgetting. Being the Middle Way in emptiness and provisionality, being emptiness and provisionality in the Middle Way. Forgetting and illuminating are all in one mind, what order or sequence is there? Therefore, it is said that the one mind is fused and extinguished without a trace. Saying 'without a trace' means that forgetting and illuminating are both extinguished and cut off, so there is no trace. The last sentence concludes with 'naturally so,' meaning that being able to understand and cultivate in this way, the uncreated wondrous contemplation is natural and spontaneous, and wherever one goes, there is no place that is not like this. △ Next, the three gates discuss the wondrous from the perspective of karmic results, divided into two parts. The first part explains the interaction between sentient beings and Buddhas from one gate, and the second part explains the non-separation of time and place from two gates. The first part is further divided into two parts, the first of which is the indication. 8. The Gate of Spontaneous Response. Sentient beings reciting the name of the Buddha is the 'sense,' and the Buddhas receiving and guiding them to rebirth is the 'response.' The Buddha and sentient beings are naturally related, naturally and spontaneously, so it is called 'spontaneous.' △ Next, the explanation is divided into two parts, the first of which is stating the verse and establishing the principle. My mind senses all Buddhas, Amitabha (Mítuó, Amitabha) immediately responds. The inherent nature is naturally related, like a magnet attracting a needle. The first sentence --------------------------------------------------------------------------------