English
English version: Yes. If '定 (dìng)' [Samadhi] refers to the three thousand dharmas established by law, then if the three truths (空, kōng [emptiness], 假, jiǎ [provisional existence], 中, zhōng [the Middle Way]) are all negated, how can laws be established? Deluded emotions must be broken through, so the principle of '即空, jí kōng [being identical to emptiness], 即假, jí jiǎ [being identical to provisional existence], 即中, jí zhōng [being identical to the Middle Way]' is used. Understanding that this one thought of cultivating evil is the three thousand wonderful realms. Since cultivating evil is identical to inherent evil, this is the 理具三千 (lǐ jù sānqiān) [principle-inherent three thousand realms]. And this cultivating evil is the 妙事三千 (miào shì sānqiān) [wonderful phenomena three thousand realms]. Just observe that the principle-inherent, simultaneously breaking and simultaneously establishing, is all the 法界 (fǎ jiè) [Dharma Realm], and naturally encompasses the phenomena-application three thousand. All three thousand are the true aspect, with appearances clearly distinct. Phenomena and principle are originally integrated, not a matter of numerical calculation, not belonging to what is to be broken, so how can it not be what is revealed? Therefore, it is said that Buddhas do not sever inherent evil, and 闡提 (chǎntí) [icchantikas, those who have severed their roots of goodness] do not sever inherent goodness. Pointing out this one meaning, all obstructions naturally dissolve. Someone asks: 'What kind of good and evil do 闡提 (chǎntí) [icchantikas] and Buddhas sever?' The answer is: '闡提 (chǎntí) [icchantikas] sever the cultivation of goodness completely and fulfill the cultivation of evil. Buddhas sever the cultivation of evil completely and fulfill the cultivation of goodness.' Someone asks: 'Since cultivating good and cultivating evil are wonderful phenomena, belonging to what is revealed, why are they said to be what is to be broken?' The answer is: 'Cultivating good and evil is identical to inherent good and evil, there is no cultivating good and evil to discuss. This is the meaning of severance. Therefore, Buddhas sever the cultivation of evil completely, and 闡提 (chǎntí) [icchantikas] sever the cultivation of goodness completely. Since cultivating good and evil is identical to inherent good and evil, how has cultivating good and evil ever been severed? This is the meaning of non-severance. Severance and non-severance, the wonder lies within it.' Someone asks: 'Since 闡提 (chǎntí) [icchantikas] do not sever inherent goodness, the cultivation of goodness can still arise. Since Buddhas do not sever inherent evil, will the cultivation of evil still arise?' The answer is: '闡提 (chǎntí) [icchantikas] do not understand inherent goodness and are tainted by goodness, so the cultivation of goodness can still arise, extensively governing all evils. Buddhas are able to understand the nature of evil, so they are at ease in evil, and evil no longer arises, extensively using all evils to transform and liberate sentient beings. This wonderful application without taint is called the evil Dharma gate.' Although there is no appearance of taint or obstruction, there is the appearance of inherent nature. Ordinary beings only know these names in theory, and the initial hearing and practice have not yet manifested, and verifying the substance is still confused, the six senses seem to be going mad. Bodhisattvas at the initial stage of dwelling partially realize, and when the fruit of wonderful enlightenment is achieved, it is ultimately clear. Therefore, the principle must be personally realized, and its appearance can then be revealed. Just as Cao Cao hid his appearance, and only by loosening his clothes could it be seen, this matter can be used as a metaphor. Also, like the appearances of Sun Quan and Liu Bei, they are clearly visible. Furthermore, like the entire wave being wet and the entire wetness being a wave. The appearance of the wave is easy to recognize, but the nature of wetness is difficult to reveal. Thus, phenomena and principle clearly have three functions. Just one phenomena-principle, the three thousand is identical to the nature of emptiness, the causal factor is identical to the nature of provisional existence, the conditional factor is identical to the nature of the Middle Way, if the primary cause three truths do not inherently possess self-nature, then there is no meaning. --------------------------------------------------------------------------------
Chinese
何由可成。非但三千即三谛亦乃三谛即三千。故云中谛者。统一切法。真谛者泯一切法。俗谛者立一切法。三千即中。以中为主。即一而三。名为本有所观妙境。以空假即中三皆属性中。即空假还归二修。三千即空以空为主。名全性起修。是为因中能观妙观。以假中皆空三皆属观空。即假中还归用。境三千即假以假为主。名为果上解脱大用。以中空即假三皆属用。假即中空还归境观。只一三法。各对二明。论乎三境。三观三用不即不离。不纵不横即遮即照。二义同时玄妙深绝。如三点伊。一不相混。三不相离。名大涅槃。今就能观论乎三观。所观即是三谛。言三观者。以即空故破染碍情。一相不立。显此三千同一性故。一切即一方能同居。一念派之弥合故。如众珠咸趣一珠。毕竟清净非断无空。以即假故互具互摄。诸相宛然显此三千。不失自体一即一切。虽复同居一念即之弥分故。如一珠影入众珠。不可思议非赖缘假。以即中故显此三千。非一非一切。非分非合。双遮二边。无有二相双照二谛。空假宛然。岂同但中。不具诸法一空一切空。三观皆空总空观。一假一切假。三观皆假总假观。一中一切中三观皆中总中观。是则终日破相诸法皆成。终日立法纤尘必尽。终日绝待二边炽然。是为即破即立。即立即破。非破非立 现代汉语译本： 如何才能成就呢？不仅仅是三千即是三谛，而且是三谛即是三千。所以说，中谛，统摄一切法；真谛，泯灭一切法；俗谛，建立一切法。三千即是中，以中谛为主，即一而三，名为本有所观的妙境。因为空、假都归属于中谛，三者都属性于中，即空、假还归于二修（止观）。 三千即是空，以空谛为主，名为全性起修，这是因中能观的妙观。因为假、中都归属于空谛，三者都属性于观空，即假、中还归于用。 境三千即是假，以假谛为主，名为果上解脱的大用。因为中、空都归属于假谛，三者都属性于用，假即是中、空还归于境观。只是这三法，各自对应二谛而明。论及三境、三观、三用，不即不离，不纵不横，即遮即照。这两种意义同时存在，玄妙深远。如同三个点（伊），一不相混，三不相离，名为大涅槃（Nirvana）。 现在就从能观的角度来论述三观，所观的对象就是三谛。说到三观，因为即空，所以能破除染污和障碍的情执，一相也不成立，显示这三千同一体性，一切即一，这样才能同居。一念派之弥合，如同众多珠子都趋向一颗珠子，毕竟清净，不是断灭的空。 因为即假，所以互相具足，互相摄入，诸相宛然，显示这三千不失自体，一即一切。虽然同居，一念即之弥分，如同一个珠子的影子映入众多珠子，不可思议，不是依赖因缘的假。 因为即中，所以显示这三千非一非一切，非分非合，双重遮遣两种边见，没有二相，双重照耀二谛，空假宛然，岂能等同于但中（仅仅是中谛）？不具足诸法，一空一切空，三观皆空，是总空观；一假一切假，三观皆假，是总假观；一中一切中，三观皆中，是总中观。 这样，终日破相，诸法都能成就；终日立法，纤尘必定穷尽；终日绝待，二边炽然。这就是即破即立，即立即破，非破非立。
English
English version: How can it be achieved? It is not only that the 'three thousand' (三千) are identical to the 'three truths' (三谛), but also that the 'three truths' (三谛) are identical to the 'three thousand' (三千). Therefore, it is said that the 'middle truth' (中谛) encompasses all dharmas; the 'truth of emptiness' (真谛) obliterates all dharmas; and the 'conventional truth' (俗谛) establishes all dharmas. The 'three thousand' (三千) are identical to the 'middle' (中), with the 'middle truth' (中谛) as the primary aspect, being one and yet three, which is called the wonderful realm originally observed. Because emptiness and provisionality both belong to the 'middle truth' (中谛), all three belong to the nature of the 'middle' (中), that is, emptiness and provisionality return to the two practices (止观, cessation and contemplation). The 'three thousand' (三千) are identical to emptiness, with the 'truth of emptiness' (真谛) as the primary aspect, called the cultivation arising from the complete nature, which is the wonderful contemplation that can be observed within the cause. Because provisionality and the 'middle' (中) both belong to the 'truth of emptiness' (真谛), all three belong to the contemplation of emptiness, that is, provisionality and the 'middle' (中) return to function. The realm of the 'three thousand' (三千) is identical to provisionality, with the 'conventional truth' (俗谛) as the primary aspect, called the great function of liberation on the fruit. Because the 'middle' (中) and emptiness both belong to provisionality, all three belong to function, that is, provisionality is identical to the 'middle' (中) and emptiness, returning to the realm of contemplation. These three dharmas each correspond to two truths to clarify. Discussing the three realms, three contemplations, and three functions, they are neither identical nor separate, neither vertical nor horizontal, simultaneously negating and illuminating. These two meanings exist simultaneously, profound and subtle. Like three dots (伊), one does not mix with the others, and the three are not separate from each other, called Great Nirvana (大涅槃). Now, from the perspective of the observer, let's discuss the three contemplations, and the object of contemplation is the 'three truths' (三谛). Speaking of the three contemplations, because of being identical to emptiness, it can break through the defilements and obstructing emotional attachments, and no single characteristic can be established, revealing that these 'three thousand' (三千) share the same nature, and everything is one, so that they can coexist. The merging of a single thought is like many beads tending towards one bead, ultimately pure, not a nihilistic emptiness. Because of being identical to provisionality, they mutually possess and mutually include each other, and all characteristics are clearly present, revealing that these 'three thousand' (三千) do not lose their own nature, and one is everything. Although they coexist, the division of a single thought is like the shadow of one bead reflected in many beads, inconceivable, not relying on the provisionality of conditions. Because of being identical to the 'middle' (中), it reveals that these 'three thousand' (三千) are neither one nor everything, neither divided nor combined, doubly negating the two extreme views, without two characteristics, doubly illuminating the two truths, emptiness and provisionality are clearly present, how can it be equal to merely the 'middle' (但中, only the middle truth)? Not possessing all dharmas, if one is empty, everything is empty, all three contemplations are empty, which is the total contemplation of emptiness; if one is provisional, everything is provisional, all three contemplations are provisional, which is the total contemplation of provisionality; if one is the 'middle' (中), everything is the 'middle' (中), all three contemplations are the 'middle' (中), which is the total contemplation of the 'middle' (中). In this way, by breaking through characteristics all day long, all dharmas can be achieved; by establishing laws all day long, the slightest dust will surely be exhausted; by being absolutely independent all day long, the two extremes are blazing. This is immediately breaking and immediately establishing, immediately establishing and immediately breaking, neither breaking nor establishing. --------------------------------------------------------------------------------