[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四明尊者教行錄](https://indike.org/pramana/in.bauddha.taisho.1937) › 2.22 # 四明尊者教行錄 2.22 四明尊者教行錄 2.22 - **Language:** Classical Chinese ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1937.2.22) 答曰：若於初心即修中觀，必能雙照任運成三。一觀既然，諸門皆爾。蓋圓人本信諸法圓融，今託勝緣想乎諸相，即知諸相四性不生，法體本空，心境叵得（一）。雖知叵得，不礙緣生，全性起修，念之即見（二）。起是性起，空是性空，性非二邊，能所亦絕，唯心唯色，待對斯忘（三）。故《止觀》判《般舟》之文心佛叵得為空，夢事宛然為假，心不見心為中。說則三相歷然，修則一念備矣。經示諸相而令諦觀，圓人修之非此不諦，故知十六莫不皆三。而此三觀雖居一念，今觀依正各有功能。何者？心境叵得故染可觀淨，不礙緣生故想成相起，唯色唯心故當處顯現。人疑三觀妨想依正，今謂三觀能顯依正，三觀稍稍進，依正轉轉明，於一心中互資互發。又復應知一心三觀修有多門，若直於三道顯理，此如一行，若託觀佛顯理，此如《般舟》等；若兼持呪顯理，如方等等；若兼誦經顯理，如《法華》等；若於數息顯理，如《請觀音》；若於善惡無記顯理，如歷事覺意。今之三觀非直於三道顯理，乃緣淨土依正而修。雖緣於事，非散善惡及以無記，故知雖同全理起事，須分違順，違理之事照令泯絕，順理之事觀令成就。今之依正是佛妙用與圓觀相應，此觀未成，則隨假想而進，故觀落日、堅氷也。此觀若著，則以實法為緣，故觀地樹、佛身等也。故知用一心三觀，則依正易明；非一心三觀，依正難顯。 > Answer: If in the initial mind one directly cultivates the middle contemplation, one will certainly illuminate both \[emptiness and provisionality\] and spontaneously accomplish the three. If this is true of one contemplation, it is likewise so for all gates. The person of the perfect \[teaching\] originally has faith that all dharmas are perfectly interfused; now, relying on superior conditions, in meditating on the various marks, one immediately knows that the various marks do not arise from the four natures, the substance of dharmas is inherently empty, and mind and objective realm cannot be attained (1). Although one knows they cannot be attained, this does not obstruct conditioned arising; fully actualizing the nature, practice is aroused, and upon recollecting them, one immediately sees them (2). Arising is the arising of the nature, and emptiness is the emptiness of the nature; the nature is not the two extremes, and subject and object are also cut off; it is purely mind and purely form, and dualistic opposition is forgotten (3). Therefore, the Great Calming and Contemplation determines the text of the Pratyutpanna: mind and Buddha being unattainable is emptiness; the dream-events appearing vividly is provisionality; mind not seeing mind is the middle. In explanation, the three aspects are distinct; in cultivation, they are complete in a single thought. The sūtra displays the various marks and instructs one to contemplate them attentively; when the person of the perfect \[teaching\] cultivates it, unless it is this, it is not truly attentive; hence we know that none of the sixteen fails to be the three. Although these three contemplations reside in a single thought, in the present contemplation of the primary and secondary retributions, each has its function. Why? Because mind and realm are unattainable, the defiled can be contemplated as pure; because conditioned arising is unobstructed, when visualization is accomplished the marks arise; because it is purely form and purely mind, it manifests right where it is. People suspect that the threefold contemplation hinders visualizing the primary and secondary retributions; I now state that the threefold contemplation can manifest the primary and secondary retributions: as the threefold contemplation advances step by step, the primary and secondary retributions become clearer and clearer, mutually assisting and stimulating each other within the single mind. Furthermore, one should know that the cultivation of the threefold contemplation in a single mind has many gates: if one directly reveals the principle through the three paths, this is like the one practice \[samādhi\]; if one relies on contemplating the Buddha to reveal the principle, this is like the Pratyutpanna, etc.; if one combines holding dhāraṇī to reveal the principle, this is like the Vaipulya, etc.; if one combines reciting sūtras to reveal the principle, this is like the Lotus, etc.; if one reveals the principle through counting breaths, this is like the Invocation of Avalokiteśvara; if one reveals the principle in the good, evil, and neutral, this is like mindfulness in passing through activities. The present threefold contemplation does not directly reveal the principle through the three paths, but is cultivated by taking the primary and secondary retributions of the Pure Land as its object. Although it takes phenomena as its object, they are not scattered good, evil, or neutral; therefore, we know that although it is identical in raising phenomena entirely from principle, one must distinguish between the contrary and the accordant: phenomena contrary to principle are illuminated so that they are eliminated, while phenomena accordant with principle are contemplated so that they are accomplished. The present primary and secondary retributions are the Buddha's wondrous function, corresponding with perfect contemplation; before this contemplation is accomplished, one proceeds following provisional visualizations, hence one contemplates the setting sun and the solid ice. Once this contemplation is established, one takes real dharmas as conditions, hence one contemplates the ground, trees, the Buddha's body, and the like. Therefore, we know that if one uses the threefold contemplation in a single mind, the primary and secondary retributions are easy to clarify; without the threefold contemplation in a single mind, the primary and secondary retributions are difficult to reveal. > — English (machine translation) (machine translation) - [Previous: 2.21](https://indike.org/pramana/in.bauddha.taisho.1937.2.21) - [Next: 2.23](https://indike.org/pramana/in.bauddha.taisho.1937.2.23) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1937.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1937~en-mt.2.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1937.2.22](https://indike.org/pramana/in.bauddha.taisho.1937.2.22) · Pramāṇa