淨土生無生論 1.37

1.37

三諦者，真、俗、中也；三觀者，空、假、中也。忘情絕解莫尚乎真，隨緣應用莫尚乎俗，融通空有莫尚乎中。虛靈不昧，此吾心自空者也。物來斯應，此吾心自有者也。空有相即，此吾心自中者也。此性也，非修也；三諦也，非三觀也。修之者，稱性照了也。故體達此心，空洞無物，謂之空；照了此性，具足萬法，謂之假；融通二邊，不一不異，謂之中。然則即虛靈而應物也，即應物而虛靈也。空即假、中也，假即空、中也，中即空、假也，是稱性而修也，絕待而照也，不思議之三觀也。首楞大定之司南也，此橫論也如此。若竪論者，或以吾心虛靈者為空，以所觀萬物者為假，以心境不二者為中。物，吾心之物也，何假而不空；心，萬物之心也，何空而不假；即心即物，即物即心，何中而不空、假。是以觀極樂依正者，以吾心一觀之三觀，照彼一境之三諦，無不可者。以吾三觀之一心，照彼三諦之一境，亦無不可者。虎溪大師云：「境為妙假觀為空，境觀雙忘即是中，忘照何嘗有先後，一心融絕了無踪。」尚何三觀之不法爾乎！

The three truths are the ultimate, the conventional, and the middle; the three contemplations are the empty, the provisional, and the middle. For forgetting sentiments and cutting off conceptual understanding, nothing surpasses the ultimate; for according with conditions and applying function, nothing surpasses the conventional; for fusing and harmonizing emptiness and existence, nothing surpasses the middle. Clear and immaterial, not obscured—this is my mind's own emptiness. When things arrive it responds—this is my mind's own existence. Emptiness and existence are mutually identical—this is my mind's own middle. This is the nature, not cultivation; it is the three truths, not the three contemplations. To cultivate them means to illuminate and comprehend them according to the nature. Therefore, to realize that this mind is empty and without any object is called 'emptiness'; to illuminate and comprehend that this nature is fully endowed with the myriad phenomena is called 'the provisional'; to fuse and harmonize the two extremes so that they are neither one nor different is called 'the middle.' Thus, it is through being clear and immaterial that it responds to things; it is through responding to things that it is clear and immaterial. Emptiness is none other than the provisional and the middle; the provisional is none other than emptiness and the middle; the middle is none other than emptiness and the provisional. This is cultivating according to the nature, illuminating in absolute transcendence—it is the inconceivable three contemplations. It is the compass of the great Śūraṅgama samādhi. This is the horizontal discourse. If discussed vertically: one may take the clear and immaterial nature of our mind as emptiness, the contemplated myriad things as the provisional, and the non-duality of mind and object as the middle. Things are the things of our mind—which provisional thing is not empty? Mind is the mind of the myriad things—what emptiness is not provisional? Mind is precisely things, things are precisely mind—what middle is not empty and provisional? Therefore, when contemplating the environment and person of Ultimate Bliss, using the three contemplations of our mind's single contemplation to illuminate the three truths of that single object, there is nothing that is not acceptable. Using the single mind of our three contemplations to illuminate the single object of those three truths is also entirely acceptable. Master Huxi said: 'The object is the wondrous provisional and the contemplation is emptiness; / Forgetting both object and contemplation is precisely the middle. / How could forgetting and illuminating ever have before and after? / A single mind, fused and absolute, completely leaves no trace.' How could the three contemplations not be naturally so!