妙法蓮華經文句 2.83

2.83

觀心解歎德者，不退轉如前說。陀羅尼者，空觀是旋陀羅尼，假觀是百千旋陀羅尼，中觀是法音方便陀羅尼。又空觀觀心但有名字，即聞持陀羅尼；假觀觀心無量心，心、心數法皆是法門，即行持陀羅尼；中觀觀心，心即實相，即是義持陀羅尼。假觀觀心具十法界法，即法無礙辯；中觀觀心十法界皆入實相，即義無礙辯；空觀觀心十法界但有名字語言，即辭無礙辯。觀一心即三心，三心即一心，一界一切界，旋轉無礙，即樂說無礙辯。空觀是轉位不退法輪，假觀是轉行不退法輪，中觀是轉念不退法輪。供養佛者，秖是隨順佛語。今順佛教修三觀心，即是供養佛；為破五住得解脫故，即供養法；三諦理和即供養僧。又眾行心資觀智心，即供養佛；觀智心開發境界，即供養法；境智心和即供養僧。實相心是觀智心本，觀智心是眾行心本，得本種植則立，故言植眾德本。觀智心冥於境界，境界印於觀智，智有所照常與境合，即是為佛所歎。空觀為法緣慈所薰，假觀為眾生緣慈所薰，中觀為無緣慈所薰。空觀入通佛慧，假觀入別佛慧，中觀入圓佛慧。空觀到一切智彼岸，假觀到道種智彼岸，中觀到一切種智彼岸。空觀聞於真諦，假觀聞於俗諦，中觀普聞中道第一義諦，亦普聞三諦。空觀度四住百千眾生，假觀度塵沙百千眾生，中觀度無明百千眾生。一心三觀有無量德，歎不能盡，止略說耳。

Regarding the praise of virtues interpreted through contemplation of mind: non-retrogression is as explained before. As for dhāraṇī: the contemplation of emptiness is the revolving dhāraṇī; the contemplation of provisionality is the hundred-thousand-revolving dhāraṇī; the contemplation of the middle is the Dharma-sound expedient dhāraṇī. Furthermore, the contemplation of emptiness contemplates that the mind has merely names, which is the dhāraṇī of retaining what is heard; the contemplation of provisionality contemplates that the mind has immeasurable minds, and that mind and mental factors are all Dharma gates, which is the dhāraṇī of retaining practices; the contemplation of the middle contemplates the mind, and the mind is itself the true nature of reality, which is the dhāraṇī of retaining meanings. Contemplating through provisionality that the mind possesses the dharmas of the ten dharma realms is unhindered eloquence regarding dharmas; contemplating through the middle that the ten dharma realms of the mind all enter the true nature of reality is unhindered eloquence regarding meanings; contemplating through emptiness that the ten dharma realms of the mind are merely names and words is unhindered eloquence regarding phrasing. Contemplating the one mind as immediately the three minds, the three minds as immediately the one mind, one realm as all realms, revolving without obstruction, is unhindered eloquence of delightful speech. The contemplation of emptiness turns the wheel of the Dharma of non-retrogression in stage; the contemplation of provisionality turns the wheel of the Dharma of non-retrogression in practice; the contemplation of the middle turns the wheel of the Dharma of non-retrogression in thought. Making offerings to the buddhas means simply according with the buddhas' words. Now, according with the Buddha's teaching and cultivating the mind of the threefold contemplation is making offerings to the Buddha; for the sake of breaking through the five entrenchments and attaining liberation is making offerings to the Dharma; harmony in the principle of the three truths is making offerings to the Saṅgha. Furthermore, the mind of myriad practices supporting the mind of contemplative wisdom is making offerings to the Buddha; the mind of contemplative wisdom opening and developing the realm of objects is making offerings to the Dharma; harmony between the minds of the object and wisdom is making offerings to the Saṅgha. The mind of the true nature of reality is the root of the mind of contemplative wisdom; the mind of contemplative wisdom is the root of the mind of myriad practices; when the root is obtained and planted, it is established; therefore it is said, 'planting roots of myriad virtues.' The mind of contemplative wisdom merged with the realm of objects, and the realm of objects stamped upon contemplative wisdom—wisdom constantly uniting with the realm where it illuminates—this is being praised by the buddhas. The contemplation of emptiness is perfumed by compassion oriented toward dharmas; the contemplation of provisionality is perfumed by compassion oriented toward sentient beings; the contemplation of the middle is perfumed by non-oriented compassion. The contemplation of emptiness enters the shared buddha wisdom; the contemplation of provisionality enters the distinctive buddha wisdom; the contemplation of the middle enters the perfect buddha wisdom. The contemplation of emptiness reaches the other shore of the wisdom of all modes; the contemplation of provisionality reaches the other shore of the knowledge of the aspects of the path; the contemplation of the middle reaches the other shore of the knowledge of all aspects. The contemplation of emptiness hears the truth of emptiness; the contemplation of provisionality hears the conventional truth; the contemplation of the middle universally hears the paramārtha-satya of the middle way, and also universally hears the three truths. The contemplation of emptiness saves hundreds of thousands of sentient beings of the four entrenchments; the contemplation of provisionality saves hundreds of thousands of sentient beings of dust-and-sand defilements; the contemplation of the middle saves hundreds of thousands of sentient beings of ignorance. The three contemplations in a single mind possess immeasurable virtues; praising them cannot be exhausted, so this is merely a brief explanation.