Chinese
。别教次第三观也。顿入。乃圆教一心三观也。别人根钝。不了即中。故先修空观。断见思。次修假观。断尘沙。后修中观。断无明。故曰次第三观也。圆人根利。了达诸法。唯一念心。一念心具足诸法。非一非诸。亦一亦诸。不断而断。圆断五住。故曰一心三观也。而言净薉者。若论证实。则唯一净。今约教道。别十地不融。所感则薉也。言分证究竟。寂光净薉者。分证。指别妙觉。究竟。乃圆妙觉。而分净薉者。别圆妙觉。同证寂光。若论断惑。别妙觉仅断十二品无明。则与圆二行齐犹。属分证位。圆教断惑。则有四十二品。乃名究竟。故曰分证究竟。寂光净薉也。 ○三明四土横竖 论四土横竖者。约别圆二人论也。竖论者。出于同居。乃入方便。出于方便。乃入实报。出于实报。而入寂光。断惑既浅深不同。住处亦高下迥别。横论则不移当处。所见自殊。于同居土。横超上三土。所谓见思断尽。即见方便。尘沙断尽。分破无明。即见实报。亦得分见寂光。无明断尽。即得了了见于寂光。于方便土。横超上二。谓实报寂光。于实报土。横超一土。谓寂光。寂光土无复可超。亦无横竖。又约诸佛菩萨。及三乘圣人。随于己土。横竖自在。寂光土能为众生。现下三土。实报能现下二。方便能现同居。又 现代汉语译本：别教的次第三观，以及顿入，指的是圆教的一心三观。别教的修行者根器迟钝，不能立即领悟‘即中’的道理，所以先修空观，断除见思惑；其次修假观，断除尘沙惑；最后修中观，断除无明惑。因此称为次第三观。圆教的修行者根器锐利，能够了达诸法，唯一念心，一念心中具足诸法，非一非诸，亦一亦诸，不断而断，圆满断除五住烦恼，所以称为一心三观。至于说到净与秽，如果从证实的角度来说，则唯一是净。现在从教道的角度来说，别教十地不融合，所感应到的就是秽土。说到分证和究竟的寂光净秽，分证指的是别教的妙觉，究竟指的是圆教的妙觉。而分净秽，是因为别教和圆教的妙觉，共同证得寂光土。如果从断惑的角度来说，别教的妙觉仅仅断除十二品无明，那么就和圆教的二行位相当，属于分证位。圆教断惑，则有四十二品，才称为究竟。所以说分证和究竟的寂光净秽。 三明四土横竖 论四土的横竖，是针对别教和圆教的修行者来说的。竖论，指的是从凡圣同居土出发，进入方便有余土；从方便有余土出发，进入实报庄严土；从实报庄严土出发，而进入常寂光土。断惑的深浅不同，所居住的地方也高下迥别。横论则是不移动当前的位置，所见到的境界自然不同。在凡圣同居土，可以横超上三土，所谓见思惑断尽，就见到方便有余土；尘沙惑断尽，分破无明，就见到实报庄严土，也可以分见常寂光土。无明断尽，就能够了了分明地见到常寂光土。在方便有余土，可以横超上二土，即实报庄严土和常寂光土。在实报庄严土，可以横超一土，即常寂光土。常寂光土没有可以再超越的，也没有横竖之分。又从诸佛菩萨以及三乘圣人的角度来说，他们可以随顺自己在的国土，横竖自在。常寂光土能够为众生，显现下三土。实报庄严土能够显现下二土。方便有余土能够显现凡圣同居土。又
English
English version: The Separate Teaching's sequential three contemplations, and the sudden entry, refer to the Perfect Teaching's one-mind three contemplations. Practitioners of the Separate Teaching have dull faculties and cannot immediately understand the principle of 'immediate middle,' so they first cultivate the contemplation of emptiness to sever the delusions of views and thoughts (見思, Jian Si); then they cultivate the contemplation of provisional existence to sever the delusions like dust and sand (塵沙, Chen Sha); and finally, they cultivate the contemplation of the middle way to sever ignorance (無明, Wu Ming). Therefore, it is called the sequential three contemplations. Practitioners of the Perfect Teaching have sharp faculties and can understand all dharmas, the one thought-mind, in one thought-mind all dharmas are complete, neither one nor many, both one and many, severing without severing, perfectly severing the five abodes of affliction (五住, Wu Zhu), so it is called the one-mind three contemplations. As for speaking of pure and defiled, if speaking from the perspective of actual realization, then it is only pure. Now speaking from the perspective of the teaching path, the ten grounds of the Separate Teaching are not integrated, so what is sensed is defiled. Speaking of partial realization and ultimate pure and defiled of Stillness Light (寂光, Ji Guang), partial realization refers to the Separate Teaching's Wonderful Enlightenment (妙覺, Miao Jue), ultimate refers to the Perfect Teaching's Wonderful Enlightenment. And the partial pure and defiled is because the Separate and Perfect Teachings' Wonderful Enlightenment both realize the Stillness Light Land. If speaking from the perspective of severing delusions, the Separate Teaching's Wonderful Enlightenment only severs twelve grades of ignorance, then it is equivalent to the Perfect Teaching's two practices, belonging to the position of partial realization. The Perfect Teaching's severing of delusions has forty-two grades, then it is called ultimate. Therefore, it is said partial realization and ultimate pure and defiled of Stillness Light. Three Understandings and Four Lands Horizontal and Vertical Discussing the horizontal and vertical of the four lands is in relation to the practitioners of the Separate and Perfect Teachings. Vertical discussion refers to starting from the Land of Co-dwelling of Ordinary Beings and Sages (凡聖同居土, Fan Sheng Tong Ju Tu), then entering the Land of Expedient Means with Remainder (方便有餘土, Fang Bian You Yu Tu); starting from the Land of Expedient Means with Remainder, then entering the Land of Real Reward and Adornment (實報莊嚴土, Shi Bao Zhuang Yan Tu); starting from the Land of Real Reward and Adornment, then entering the Land of Stillness Light (常寂光土, Chang Ji Guang Tu). The depth of severing delusions is different, so the places of dwelling are also vastly different in height and lowness. Horizontal discussion is without moving from the current position, what is seen is naturally different. In the Land of Co-dwelling of Ordinary Beings and Sages, one can horizontally transcend the upper three lands, so-called severing completely the delusions of views and thoughts, then one sees the Land of Expedient Means with Remainder; severing completely the delusions like dust and sand, partially breaking ignorance, then one sees the Land of Real Reward and Adornment, and can also partially see the Land of Stillness Light. Severing completely ignorance, then one can clearly see the Land of Stillness Light. In the Land of Expedient Means with Remainder, one can horizontally transcend the upper two lands, namely the Land of Real Reward and Adornment and the Land of Stillness Light. In the Land of Real Reward and Adornment, one can horizontally transcend one land, namely the Land of Stillness Light. The Land of Stillness Light has nothing further to transcend, and there is no horizontal or vertical. Also, from the perspective of all Buddhas and Bodhisattvas, and the sages of the three vehicles, they can follow their own land, horizontally and vertically at ease. The Land of Stillness Light can manifest the lower three lands for sentient beings. The Land of Real Reward and Adornment can manifest the lower two lands. The Land of Expedient Means with Remainder can manifest the Land of Co-dwelling of Ordinary Beings and Sages. Also --------------------------------------------------------------------------------
Chinese
同居土能示上三土。方便能示上二土。实报土。能示寂光土也。初辩四土竟。 ○二述缘起 夫缘起者。现前一念妄心。乃一法界总缘起。彻祖曰。最初迷真起妄。则曰一念妄动。末后返妄归真。则曰一念相应。是则起妄之后。归真之前。更有何法。能外此一念乎。是故一念悟随净缘。即佛法界缘起。迷随染缘。即九法界缘起。十方虚空。是此一念迷昧。一切国土。是此一念澄凝。四生正报。乃此一念情想合离。四大依报。是此一念动静违顺。唯依此念。变现诸法。离此念外。无法可得。原此一念。本是法界。从缘而起。缘无自性。全体法界。故得横遍十方。竖穷三际。离过绝非。不可思议。法尔具此威神。法尔具此功用。今以此念。念于西方阿弥陀佛。求生极乐净土。正当念时。西方依正。已在我之心中。而我此心。已在西方依正之内。如两镜交光。相含互照。此横遍十方之相也。若约竖穷三际。则念佛时。即见佛时。亦即成佛时。求生时。即往生时。亦即度生时。三际同时。更无前后。帝网珠光。难齐全体。南柯梦事。略类一斑。此理悟之最难。信之最易。但能直下承当。终必全身受用。可谓参学事毕。所作已办矣。如或未能。但当任便观察。随分受用耳。述缘起竟。 ○三明宗旨。又四。初 现代汉语译本：同居土（与凡圣同居的国土）能够示现上三土（方便土、实报土、常寂光土）。方便土能够示现上二土（实报土、常寂光土）。实报土能够示现寂光土（常寂光土）。以上是第一部分，四土的辨析。 缘起是指，现前这一念妄心，乃是一法界总体的缘起。彻悟禅师说：‘最初迷失真性而生起妄念，就叫做一念妄动；最终舍弃妄念回归真性，就叫做一念相应。’ 那么在生起妄念之后，回归真性之前，还有什么法能够超出这一念之外呢？因此，一念觉悟随顺清净的因缘，就是佛法界的缘起；迷惑随顺染污的因缘，就是九法界的缘起。十方虚空，是这一念的迷昧所显现；一切国土，是这一念的澄净所显现。四生（胎生、卵生、湿生、化生）的正报（众生的身心），是这一念的情感和思想的聚合与分离；四大（地、水、火、风）依报（众生所居住的环境），是这一念的动静和违顺。唯独依靠这一念，变现出诸法。离开这一念之外，没有法可以获得。追溯这一念的根源，本来就是法界。从因缘而生起，因缘没有自性，全体就是法界，所以能够横遍十方，竖穷三际。超越了过失，断绝了错误，不可思议。自然具备这种威神之力，自然具备这种功用。现在用这一念，念诵西方阿弥陀佛（Amitabha Buddha），求生极乐净土（Sukhavati）。正当念佛的时候，西方极乐世界的依报和正报，已经在我的心中；而我的这颗心，已经在西方极乐世界的依报和正报之内。如同两面镜子互相交映，互相包含，互相照耀。这就是横遍十方的景象。如果从竖穷三际来说，那么念佛的时候，就是见佛的时候，也就是成佛的时候；求生的时候，就是往生的时候，也就是度化众生的时候。三际同时，更没有前后。如同帝释天的宝珠之光，难以比拟它的全体；如同南柯一梦的故事，略微类似其中的一斑。这个道理悟解起来最难，相信起来最容易。只要能够当下承担，终究必定全身心地受用。可以说是参学之事完毕，所作之事已经办完。如果还不能这样，那么就应当随意观察，随自己的能力去受用。以上是关于缘起的阐述。 下面是第三部分，阐明宗旨。又分为四个部分，这是第一部分。
English
English version: The Sahā World (the land where ordinary beings and sages dwell together) can manifest the upper three lands (the Land of Expediency, the Land of Real Reward, and the Land of Tranquil Light). The Land of Expediency can manifest the upper two lands (the Land of Real Reward and the Land of Tranquil Light). The Land of Real Reward can manifest the Land of Tranquil Light. This concludes the initial differentiation of the Four Lands. The arising of conditions refers to the present moment of deluded mind, which is the total arising of conditions of the entire Dharma Realm. Chan Master Chewu said: 'Initially, being deluded about the true nature gives rise to delusion, which is called a single thought of delusion arising; ultimately, abandoning delusion and returning to the true nature is called a single thought in accordance.' Then, after the arising of delusion and before returning to the true nature, what other Dharma can exist outside of this single thought? Therefore, a single thought of enlightenment following pure conditions is the arising of conditions of the Buddha Dharma Realm; delusion following defiled conditions is the arising of conditions of the Nine Dharma Realms. The ten directions of empty space are the manifestation of the delusion of this single thought; all lands are the manifestation of the clarity of this single thought. The direct rewards (the body and mind of sentient beings) of the four births (womb-born, egg-born, moisture-born, and transformation-born) are the aggregation and separation of emotions and thoughts of this single thought; the indirect rewards (the environment where sentient beings live) of the four elements (earth, water, fire, and wind) are the movement and stillness, accordance and discord of this single thought. Only relying on this thought, all Dharmas are manifested. Apart from this thought, no Dharma can be obtained. Tracing the origin of this thought, it is originally the Dharma Realm. Arising from conditions, conditions have no self-nature, the entirety is the Dharma Realm, therefore it can horizontally pervade the ten directions and vertically exhaust the three periods of time. Transcending faults, severing errors, inconceivable. Naturally possessing this majestic power, naturally possessing this function. Now, using this thought to recite Amitabha Buddha (Amitabha Buddha) in the Western Pure Land (Sukhavati), seeking rebirth in the Land of Ultimate Bliss. At the very moment of reciting the Buddha's name, the environment and the beings of the Western Pure Land are already within my mind; and my mind is already within the environment and the beings of the Western Pure Land. Like two mirrors reflecting each other, containing each other, illuminating each other. This is the appearance of horizontally pervading the ten directions. If speaking in terms of vertically exhausting the three periods of time, then the time of reciting the Buddha's name is the time of seeing the Buddha, which is also the time of becoming a Buddha; the time of seeking rebirth is the time of being reborn, which is also the time of liberating sentient beings. The three periods of time are simultaneous, without before or after. Like the light of Indra's net of jewels, it is difficult to compare its entirety; like the story of a dream in Nanke, it is slightly similar to a glimpse of it. This principle is most difficult to understand, but easiest to believe. As long as one can directly accept it, one will ultimately receive the full benefit. It can be said that the matter of studying and learning is completed, and what needs to be done has been done. If one is not yet able to do so, then one should observe as one pleases and benefit according to one's ability. The above is the description of the arising of conditions. The following is the third part, clarifying the purpose. It is further divided into four parts, this is the first part. --------------------------------------------------------------------------------