佛祖統紀 49.31

49.31

不思議假非偏假。此假本具一切法。真空不空非但空。圓中圓滿非但中。是故四門之初門。即是不可思議假。初門即三三即一。非一非三又非四。一二三四指一月。四點似別唯一空。門門一一為法界。攝一切法皆無餘。不以妙假有門觀。誰知法界具足法。聞思修證無不妙。心能觀此體具故。若秖觀心不觀具。則於一觀分二家。一家觀門異諸說。諸說雖異觀自一。彼迷一心具諸法。墮在通別次第中。次第而生次第斷。豈知十界本來一。三千本一亦如是。皆非世數可分別。妙境元無空假中。而亦不離空假中。空即是心假是色。非色非心名曰中。色心絕處中體現。於一一法體皆具。凡夫心具即佛具。取著不圓則不具。唯一具字顯今宗。入此宗者甚希有。

The inconceivable provisional is not a one-sided provisional; / This provisional originally possesses all dharmas. / True emptiness is not empty, not mere emptiness; / Perfect middle is consummate, not mere middle. / Therefore, the first of the four gates / Is precisely the inconceivable provisional. / The first gate is immediately three; the three are immediately one; / Neither one nor three, nor again four. / One, two, three, four point to a single moon; / The four dots seem distinct, yet are only a single space. / Gate by gate, each and every one is the Dharma realm, / Gathering all dharmas without remainder. / If one does not contemplate with the wondrous provisional gate of existence, / Who would know that the Dharma realm is fully endowed with dharmas? / Hearing, contemplating, cultivating, and realizing are all wondrous, / Because the mind that can contemplate this is endowed with this essence. / If one only contemplates the mind without contemplating endowment, / Then within the single contemplation two schools are divided. / One school's contemplation gate differs from various explanations; / Though various explanations differ, contemplation itself is one. / They, deluded about the one mind possessing all dharmas, / Fall into the gradual stages of the Shared and Distinct [Teachings], / Arising sequentially and cut off sequentially. / How could they know the ten realms are originally one? / The three thousand [realms] are originally one, and are also like this. / None of them can be distinguished by worldly numbers. / The wondrous realm originally has no emptiness, provisional, or middle, / Yet it is also not separate from emptiness, provisional, and middle. / Emptiness is mind; the provisional is form; / Neither form nor mind is called the middle. / Where form and mind are cut off, the essence of the middle manifests; / In each and every dharma, the essence is completely endowed. / The ordinary person's mind is endowed, precisely as the Buddha is endowed; / Grasping and clinging is not perfect, and thus not endowed. / The single word 'endowed' reveals our present school; / Those who enter this school are exceedingly rare.