佛祖統紀 22.6

22.6

荊溪止觀義例曰。東陽大士位居等覺。尚以三觀四運而為心要。故獨自詩曰。獨自精（草堂元法師隨釋云。謂三千絕妙。法界獨立。其體精妙）其實離聲名（三千妙體本離聲教名字）三觀一心融萬品（三觀三千也。三千即空假中。秖一念是若了三千自萬品。一即一切。一切即一。非一非一切。而一而一切。融相可知）荊棘叢林何處生（九界惑染生死因果荊棘也。佛界因果萬德莊嚴叢林也。善惡崢嶸同歸一相。一相無相故云何處生。此證真如理觀也）獨自作（起十界四運。四句推撿。故云作也）問我心中何所著（問起之辭）推檢四運并無生（正用觀也）千端萬累何能縛（此觀成也。十界善惡因果何能為縛。此證唯識事觀也）況復三觀本宗瓔珞。補處大士。金口親承。故知一家教門。遠稟佛經。復與大士宛如符契（小瓔珞經二卷。上卷明次第三觀。謂從假入空觀。從空入假觀。二觀為方便得入中道第一義觀。下卷明圓三觀。謂佛為敬首菩薩說三觀法界諸佛自性清淨云云。三觀既自佛說。大士金口親承。今家建立遠宗佛說。復與大士所說三觀符契也）。

Jingxi's Zhiguan yili states: "The Mahāsattva of Dongyang had reached the rank of equal enlightenment, yet he still took the three contemplations and the four operations as his essential mind-teaching. Therefore, his poem 'Alone' says:
'Alone and refined,'
(Master Yuanying of Caotang commented in line: "This means the three thousand realms are exquisite; the Dharma realm stands alone, its substance refined and marvelous.")
'its reality is beyond voice and name.'
(The marvelous substance of the three thousand is originally beyond verbal teachings and names.)
'The three contemplations in one mind harmonize the ten thousand categories;'
(The three contemplations are the three thousand. The three thousand are emptiness, provisionality, and the middle. It is just a single thought-moment; if one realizes the three thousand, it naturally encompasses the ten thousand categories. One is all, all is one, neither one nor all, yet one and all. The aspect of harmonious fusion can be known from this.)
'where could thickets of brambles arise?'
(The defilements, samsara, and cause and effect of the nine realms are the brambles. The causes, effects, and myriad virtuous adornments of the Buddha realm are the forest. Good and evil tower up, yet both return to a single characteristic. The single characteristic is characterless; hence it says 'where could they arise?' This verifies the contemplation of the principle of true suchness.)
'Alone I act;'
(Arising the four operations of the ten realms, and investigating them with the four propositions; hence it says 'act.')
'I ask what my mind clings to.'
(These are words raising the question.)
'Investigating the four operations, none has ever arisen;'
(This is the actual application of contemplation.)
'how could a thousand tangles and myriad burdens bind me?'
(This is the completion of contemplation. How could the causes and effects of good and evil in the ten realms bind one? This verifies the contemplation of phenomena in consciousness-only.)
Furthermore, the three contemplations originally stem from the Yingluo [jing]. The Mahāsattva one birth away from Buddhahood received them directly from the golden mouth. Therefore we know that the teachings of our lineage received their transmission from Buddhist sūtras from afar, and moreover they correspond to the Mahāsattva as if tally to bond."
(The two rolls of the Lesser Yingluo jing: the first roll clarifies the sequential three contemplations, meaning the contemplation of entering emptiness from provisionality, and the contemplation of entering provisionality from emptiness. These two contemplations serve as expedients to enter the contemplation of the primary truth of the middle way. The second roll clarifies the perfect three contemplations, stating that the Buddha explained for Bodhisattva Jingshou the three contemplations, the Dharma realm, and the intrinsically pure nature of all Buddhas, and so on. Since the three contemplations were spoken by the Buddha, and the Mahāsattva received them directly from the golden mouth, our lineage's establishment derives from the Buddha's preaching from afar, and also accords with the three contemplations spoken by the Mahāsattva).