佛祖統紀 50.41

50.41

其廣不可涯。高不可蓋。長不可尋。將盈而虛。將晦而明。雖邊而中。微妙深絕叵得而思議者。惟心也。天台師聞之於靈山。證之於三昧。知其寂默非數所求。而強以數數於非數。依法華作十界百界三千權實。以明諸性。非合也。非散也。自然而然曰諸法實相。使人易領也。然後示之。一念空三千皆空。一念假三千皆假。一念中三千皆中。成圓三觀觀圓三諦。以明諸修。大智也。大行也。不運而速曰白牛大車。使人頓入也。故得自因至果不移一念坐道場成正覺降魔說法度眾生入涅槃。而能事畢矣。用龍樹偈因緣即空即假即中。會而同之。十法界者何也。十統諸法也。三諦為界也。何者謂佛以中為法界者也。菩薩以俗為法界者也。緣覺聲聞同以空為法界者也。地獄鬼畜修羅人天。同以因緣生法為法界者也。空假中者。雖三而一也。十界者。亦一而十也。故使互含一復具九。如帝珠交映成百法界也。一因緣一切因緣。一空一切空。一假一切假。一中一切中。良由於此。三千者復何謂也。成界之法者也。有其十。謂如是相。如是性。如是體。如是力。如是作。如是因。如是緣。如是果。如是報。如是本末究竟等。斯總也。十法在佛為中為實為常為三智為五眼為十力為四無畏為不共法。在菩薩為假為權為榮為常為萬行為四攝。在二乘為空為權為三脫為四枯為無陋為涅槃。在凡夫為倒為惑為陋為蓋為纏為集惱為生死斯別也。統彼百界乃成千法。復播諸百界為三世間成三千法耳。百界三千一也。與夫一念非前後也非相合也統之有宗。會之有元。必歸乎不思議三諦無量三法三德密藏矣。噫一念心法既然。引而同之。彼彼佛法。彼彼眾生法。咸然也。經曰。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。斯之謂歟。既知是已當觀日用。凡起一念必屬一界。即照此界為九為佛。九則隨情偏起。謂之無明。佛則稱理圓觀。謂之大慧。九界之念并（併俗）非佛界之心方是是非鑑矣。非則照之令是。是則護令成行。經曰。諸佛解脫當於眾生心行中求。行於非道能達佛道。斯之謂也。然則目雖在面。反臨鑑以正容。心實由中。要藉緣以薰慮。神靈潛密。照之或難。識想紛馳。檢之非易。故今引心於外。繪彼升沈之像。存志於中觀我是非之變。然後策心內照。正道由明。題為圓頓觀心十法界圖。於一心字派出十界。復引墨迭貫。方之聯珠。表一法界展轉具九成百法界。仍以日起行相書之左右。覽者欲深於性。請詳諸序。欲熟於修。當觀諸圖狀。

Its vastness cannot be bounded; its height cannot be covered; its length cannot be measured. About to be full, it is empty; about to be obscure, it is luminous; though at the extreme, it is in the middle. Subtle, deep, and extraordinary, beyond anything that can be conceived—this is mind alone. The master of Tiantai heard this at Vulture Peak and verified it in samādhi. Knowing that its quiescence is not something to be sought through numbers, he nonetheless forced numbers upon that which is beyond number, relying on the Lotus [Sūtra] to formulate the provisional and the real of the ten realms, the hundred realms, and the three thousand [realms], so as to illuminate all natures. They are neither united nor dispersed; being so of themselves, they are called the true mark of all phenomena, making them easy for people to comprehend. Thereafter, he revealed: when a single thought-moment is empty, the three thousand are all empty; when a single thought-moment is provisional, the three thousand are all provisional; when a single thought-moment is middle, the three thousand are all middle. Completing the perfect threefold contemplation contemplates the perfect threefold truth to illuminate all practices. This is great wisdom and great practice; swift without exertion, it is called the great cart drawn by a white ox, causing people to enter suddenly. Therefore, from cause to effect, without shifting a single thought-moment, one sits at the bodhimaṇḍa, attains sambodhi, subdues Māra, preaches the Dharma, delivers sentient beings, and enters nirvāṇa, and one's deeds are fully accomplished. Employing Nāgārjuna's verse, 'conditioned arising is empty, is provisional, and is middle,' he integrated and unified them. What are the ten Dharma realms? The ten encompass all phenomena, and the three truths constitute the realms. How so? The Buddhas take the middle as their Dharma realm; bodhisattvas take the provisional as their Dharma realm; pratyekabuddhas and śrāvakas together take emptiness as their Dharma realm; [beings in] hell, ghosts, beasts, asuras, humans, and gods together take phenomena born of cause and condition as their Dharma realm. Although the empty, provisional, and middle are three, they are one; the ten realms are also ten while being one. Therefore, they mutually contain one another, each one again possessing the nine, like the jewels of Indra inter-reflecting to form one hundred Dharma realms. One condition is all conditions; one emptiness is all emptiness; one provisionality is all provisionality; one middle is all middle—this truly derives from this. What is meant by the three thousand? They are the phenomena that constitute the realms. There are ten of them, called: such an appearance, such a nature, such a substance, such a power, such an activity, such a cause, such a condition, such a result, such a retribution, and such an ultimate equality from beginning to end. These are the general categories. These ten phenomena, in the Buddha, are the middle, the real, the permanent, the three wisdoms, the five eyes, the ten powers, the four fearlessnesses, and the unshared dharmas. In a bodhisattva, they are the provisional, the expedient, the flourishing, the permanent, the ten thousand practices, and the four means of embrace. In the two vehicles, they are emptiness, the provisional, the three liberations, the four witherings, the undefiled, and nirvāṇa. In ordinary mortals, they are inversions, afflictions, baseness, hindrances, entanglements, accumulated torments, and saṃsāra—these are the distinctions. Encompassing those hundred realms, they thus form one thousand phenomena; further dispersing them through the hundred realms as the three worlds, they form three thousand phenomena. The hundred realms and three thousand are one; they are neither before nor after a single thought-moment, nor are they a combination. Encompassing them, there is a fundamental tenet; harmonizing them, there is an origin: they must ultimately return to the inconceivable three truths and the limitless threefold secret treasury of the three dharmas and three virtues. Ah! If the mind-dharma of a single thought-moment is like this, by extending and comparing it, those various Buddha-dharmas and those various sentient-being-dharmas are all likewise so. The sūtra says: 'As is the mind, so is the Buddha; as is the Buddha, so are sentient beings. Mind, Buddha, and sentient beings—these three are without distinction.' Does it not mean this? Having known this, one should contemplate everyday functioning: whenever a single thought-moment arises, it must belong to one realm. Thereupon illuminate this realm as either the nine [realms] or the Buddha. The nine arise biasedly following passions, which is called ignorance; the Buddha accords with principle in perfect contemplation, which is called great wisdom. The thoughts of the nine realms are all wrong; only the mind of the Buddha realm is right. Right and wrong are thus reflected. If wrong, illuminate it to make it right; if right, protect it to make it practice. The sūtra says: 'The liberation of all Buddhas should be sought in the mental conduct of sentient beings; walking the wrong paths, one is able to reach the Buddha Path.' This is what it means. Thus, although the eyes are on the face, one must turn to a mirror to straighten one's appearance; the mind indeed arises from within, but it must rely on conditions to perfume contemplation. The numinous spirit is hidden and secret, so illuminating it may be difficult; conscious thoughts gallop in confusion, so checking them is not easy. Therefore, we now draw the mind outward, illustrating those images of rising and falling, while keeping the purpose within to contemplate the changes of our right and wrong. Thereafter, spurring the mind in inner contemplation, the correct path is thereby clarified. This is entitled 'The Perfect and Sudden Chart of Contemplating the Mind in the Ten Dharma Realms'. From the single word 'Mind', the ten realms branch out; again, lines of ink are drawn in succession, compared to a string of pearls, showing that one Dharma realm turn by turn possesses nine, forming one hundred Dharma realms. Furthermore, the manifestations of practice arising daily are written on the left and right. If the reader wishes to go deep into the nature, please examine the preface in detail; if one wishes to be practiced in contemplation, one should look at the illustrations.