English
English version: Things are subject to change. Therefore, it is said 'empty and without substance,' which is called the Emptiness contemplation (空觀, Kong Guan). To illuminate this unchanging nature is the Wondrous Provisional contemplation (妙假觀, Miao Jia Guan). It means illuminating this unchanging nature, constantly following the conditions of all dharmas, so it is said 'complete with all dharmas,' which is called the Provisional contemplation. To harmonize the two extremes of emptiness and provisionality is the Perfect Harmony contemplation (圓融觀, Yuan Rong Guan). Nature is the substance (體, ti), and mind is the function (用, yong), so they are not one. Without substance, there is no function; without function, there is no substance, so they are not different. Therefore, it is said 'neither one nor different,' which is called the Middle contemplation (中觀, Zhong Guan). The differentiation of characteristics is complete. 2. Revealing Perfect Harmony. Therefore, it is responding to things in emptiness, and being empty in responding to things. Emptiness is the same as provisionality and the middle. Provisionality is the same as emptiness and the middle. The middle is the same as emptiness and provisionality. Therefore, it is continuing from the previous text. The three contemplations are only one mind, so it is said they are mutually identical. 'Responding to things in emptiness' means substance is function. 'Being empty in responding to things' means function is substance. Substance and function are only one mind, so it is said the three contemplations are mutually identical. The revealing of perfect harmony is complete. 3. Concluding with the cultivation of virtue. This is cultivating in accordance with nature, illuminating beyond duality, the inconceivable three contemplations, the compass of the Śūraṅgama-samādhi (首楞嚴大定, a profound state of samadhi). This is the separate discussion. 'Cultivating in accordance with nature' means nature and cultivation are not two. 'Illuminating beyond duality' means the observer and the observed are not two. 'Inconceivable three contemplations' means the three contemplations are not two. 'Śūraṅgama-samādhi compass' means cause and effect are not two. The Sanskrit word 'Śūraṅgama' is translated here as 'ultimate firmness,' which is another name for the fruit of enlightenment. A compass is a south-pointing needle. Using the one-mind three contemplations is the cause of great samadhi, so it is called a compass. The separate discussion is complete. 2. General Discussion in Two Parts: First, Differentiating Characteristics; Second, Revealing Perfect Harmony. Now beginning the first part. If speaking generally, one might consider the emptiness of our mind as the Emptiness contemplation, the myriad things observed as the Provisional contemplation, and the non-duality of mind and environment as the Middle contemplation. The 'separate' in the previous text is a separate discussion of contemplating the mind. The 'general' in this text is a generalization of mind and environment, which are only one nature. The nature of mind has no form, so it is emptiness. Transforming into various dharmas --------------------------------------------------------------------------------
Chinese
故为假。即心即境。即境即心。故曰不二为中也。分别行相竟。 ○二显示圆融。 物吾心之物也。何假而不空。心万物之心也。何空而不假。即心即物。即物即心。何中而不空假。(当是何空假而不中)。 物吾心之物。何假而不空者。谓所观之境。乃心性所变之境。何假何中而不即空。乃即性具性体是性量也。心万物之心。何空而不假者。谓能观之心。乃境性能变之心。何空何中而不即假。乃即性量性体是性具。即心即物。即物即心。何空假而不即中者。谓心性境性。唯只一性。故曰何空何假而不即中。乃即性量性具是性体也。正明三观竟。 ○二结示净宗。 是以观极乐依正者。以吾一心之三观。观彼一境之三谛。无不可者。以吾三观之一心。照彼三谛之一境。亦无不可者。虎溪大师曰。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。 以吾一心之三观。观彼一境之三谛者。乃理观也。亦别观也。以吾三观之一心。照彼三谛之一境者。乃事观也。亦总观也。亦即专称名号也。然此净宗。唯在发愿求生。是故总观别观。皆无不可也。虎溪大师。乃元朝虎溪怀则法师。述一心三观颂曰。境为妙假(云云)。境为妙假者即心也。观 现代汉语译本 因此说是虚假的。即心是境，即境是心。所以说不二是中道。分别行相完毕。 ○二 显示圆融。 物是我的心所显现的物，有什么虚假而不空？心是万物的心，有什么空而不假？即心是物，即物是心，有什么中道而不空假？（应当是：有什么空假而不中道？） 物是我的心所显现的物，有什么虚假而不空呢？这是说所观的境，乃是心性所变的境，有什么虚假、有什么中道而不立即是空？乃是即性具、性体，就是性量啊。心是万物的心，有什么空而不假呢？这是说能观的心，乃是境性能变的心，有什么空、有什么中道而不立即是假？乃是即性量、性体，就是性具啊。即心是物，即物是心，有什么空假而不立即是中道呢？这是说心性、境性，唯只是一性，所以说有什么空、有什么假而不立即是中道？乃是即性量、性具，就是性体啊。 正明三观完毕。 ○二 总结指示净土宗。 因此，观想极乐世界的依报和正报，以我一心的三观，观彼一境的三谛，没有不可以的。以我的三观的一心，照彼三谛的一境，也没有不可以的。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。’ 尚且有什么三观不是法尔如是的呢？ 以我一心的三观，观彼一境的三谛，这是理观，也是别观。以我的三观的一心，照彼三谛的一境，这是事观，也是总观，也就是专心称念名号。然而这净土宗，唯在于发愿求生，所以总观别观，都没有不可以的。虎溪大师，乃是元朝虎溪怀则法师。 述一心三观颂说：‘境为妙假（云云）。’境为妙假，就是心啊。观
English
English version Therefore, it is called 'provisional'. Mind is identical to the object (境, *jing* - object, environment), and the object is identical to the mind. Hence, it is said that non-duality is the Middle Way. The analysis of different aspects is complete. ○2 Showing Perfect Harmony. Objects are objects of my mind. What provisionality is not empty? Mind is the mind of all things. What emptiness is not provisional? Mind is identical to the object, and the object is identical to the mind. What Middle Way is not empty and provisional? (It should be: What emptiness and provisionality are not the Middle Way?) Objects are objects of my mind. What provisionality is not empty? This means that the observed object (境, *jing* - object, environment) is the object transformed by the nature of the mind. What provisionality, what Middle Way is not immediately emptiness? It is the inherent nature, the substance of nature, which is the measure of nature. Mind is the mind of all things. What emptiness is not provisional? This means that the observing mind is the mind that the nature of the object can transform. What emptiness, what Middle Way is not immediately provisional? It is the measure of nature, the substance of nature, which is the inherent nature. Mind is identical to the object, and the object is identical to the mind. What emptiness and provisionality are not immediately the Middle Way? This means that the nature of the mind and the nature of the object are only one nature. Therefore, it is said, what emptiness, what provisionality are not immediately the Middle Way? It is the measure of nature, the inherent nature, which is the substance of nature. The clear explanation of the Three Contemplations is complete. ○2 Concluding with Instructions on the Pure Land School. Therefore, contemplating the adornments and rewards of the Land of Ultimate Bliss (极乐, *Jile*), using the Three Contemplations of my one mind to contemplate the Three Truths of that one realm, there is nothing that is not possible. Using the one mind of my Three Contemplations to illuminate the one realm of the Three Truths, there is also nothing that is not possible. Master Huixi (虎溪大师, *Huxi Dashi*) said: 'The realm is wonderfully provisional, contemplation is emptiness, the dual forgetting of realm and contemplation is the Middle Way. Forgetting and illumination never have precedence, the one mind merges and disappears without a trace.' What Three Contemplations are not inherently so? Using the Three Contemplations of my one mind to contemplate the Three Truths of that one realm is the contemplation of principle, and also the separate contemplation. Using the one mind of my Three Contemplations to illuminate the one realm of the Three Truths is the contemplation of phenomena, and also the comprehensive contemplation, which is also the single-minded recitation of the name. However, this Pure Land School (净土宗, *Jingtu Zong*) is only about making vows to seek rebirth, so both comprehensive and separate contemplations are possible. Master Huixi was the Dharma Master Huaize (怀则法师, *Huaize Fashi*) of Huixi (虎溪, *Huxi*) in the Yuan Dynasty. He described the verse of the One Mind Three Contemplations, saying: 'The realm is wonderfully provisional (etc.).' The realm being wonderfully provisional is the mind. Contemplation --------------------------------------------------------------------------------
Chinese
为空者。即境也。境观双亡者。非心非境也。亡照何尝有先后者。遮照同时也。一心融绝了无踪者。唯一中道妙心。更无空假之踪迹也。既日用中具足三观。尚何不法尔乎。三观法尔门竟。 ○八感应任运门二。初偈颂。二论文○今初。 我心感诸佛。弥陀即悬应。天性自相关。如磁石吸针。 感应之相。略明四句。一者冥感冥应。谓过去善修三业。现在未运身口。藉往善力。为冥感也。虽不现见灵瑞。密为法身所益。不见不闻。而觉而知。是为冥应也。二者冥感显应者。过去殖善。为冥感已成。便得值佛闻法。现前获利。是为显应。如佛初出世。先得度者。现在何尝修行。如来照其宿机。自往度之。即其义也。三者显感显应。现在身口。精勤不懈。而能感降。如须达长跪。佛往祇园。又如道场礼忏。能感灵瑞。即显感显应也。四显感冥应者。如人一世勤苦。现善浓积。而不显应。冥有其利。此显感冥应也。若解四意。一切低头举手。则知福不虚弃。终日无感。终日无悔。若见喜杀长寿。好施贫乏。不生邪见。若详论者。则有三十六句等种种义也。天性者。佛性也。相关者。连系也。有二种相关。谓天性。誓愿也。我于诸佛。但有天性相关。我于弥陀。则有二种。故于弥陀最有缘也。磁石者。吸铁 现代汉语译本 所谓‘空’，指的是外在的境界（境）。境界和观照都消失，就达到了非心非境的状态。当观照消失的时候，哪里还有先后之分呢？遮蔽和观照是同时发生的。一心融化消散，了无踪迹，这便是唯一的中道妙心，不再有空和假的痕迹。既然日常运用中已经具备了空、假、中三观，又何必不顺其自然呢？三观法尔门到此结束。 ○八 感应任运门二。初偈颂。二论文○今初。 我的心能感应诸佛，阿弥陀佛立刻就会显现回应。这是因为我们本性之间就有关联，就像磁石吸引铁针一样。 关于感应的相状，可以简要地说明四种情况：第一种是冥感冥应，指的是过去已经很好地修习了身口意三业，现在虽然没有表现出来，但凭借过去积累的善的力量，这就是冥感。虽然没有亲眼见到灵异祥瑞，但暗中受到法身的利益，虽然不见不闻，却能觉察和知晓，这就是冥应。第二种是冥感显应，指的是过去种下的善因已经成熟，成为冥感，因此能够遇到佛陀听闻佛法，并在当下获得利益，这就是显应。例如佛陀最初出世时，首先得度的人，现在并没有修行，但如来照见他们过去世的根基，亲自前去度化他们，就是这个道理。第三种是显感显应，指的是现在通过身口意精勤不懈地修行，从而能够感得佛菩萨降临，例如须达长跪，佛陀前往祇园精舍，又如在道场礼拜忏悔，能够感得灵异祥瑞，这就是显感显应。第四种是显感冥应，指的是一个人一生勤劳辛苦，积累了很多善行，但没有明显的感应，而是在暗中得到利益，这就是显感冥应。如果理解了这四种含义，那么一切低头、举手的行为，就知道福德不会白白浪费，即使整天没有感应，也不会后悔。如果看到喜欢杀生的人反而长寿，喜欢布施的人反而贫穷，也不会产生邪见。如果详细讨论，则有三十六句等种种含义。天性，指的是佛性。相关，指的是关联。有两种关联，一种是天性关联，一种是誓愿关联。我们与诸佛之间，只有天性关联。我们与阿弥陀佛之间，则有两种关联，所以与阿弥陀佛最有缘分。磁石，指的是吸引铁的磁铁。