English
English version: Therefore, birth is definitely birth. However, even the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha) can become Sambhogakaya (the enjoyment body of the Buddha), not hindering non-birth from arising. Even the Sambhogakaya is the Dharmakaya, not hindering birth from being non-birth. This is taking and relinquishing all day long without taking or relinquishing, existing and ceasing, which cannot be named. Later, those who understand this text, the object and the contemplation each swallow each other, meaning birth is definitely birth. Each merges with each other, meaning departure is actually not departure. Birth and non-birth, birth and transformation both merge, the theory of birth and non-birth, the meaning returns to this. △ The following section clarifies the perfect fusion of the Three Contemplations, divided into two parts. First is the indication. 7. The Gate of the Suchness of the Three Contemplations. Suchness (法爾, Fare) means the Dharma-nature (法性, Faxing) is naturally so, naturally natural, not relying on force. Master Jingxi said: 'The Three Truths (三諦, San谛) are the natural virtues of the nature.' Using these Three Contemplations to fully arise from the Three Truths, the names of Truth and Contemplation are different but the substance is the same. The previous Fifth Dharma Realm was contemplation, only clarifying the full nature arising from cultivation. The Sixth, the object and contemplation swallowing each other, considers both object and contemplation. Although distinguishing between phenomena and principle in contemplation, it does not know what contemplation the principle is. Now it clearly points out the One Mind Three Contemplations as the contemplation of principle, from distant to close, without mutual confusion. △ The following explanation is divided into two parts. First is stating the verse and establishing the doctrine. The able to contemplate is the Three Contemplations, the contemplated is the Three Truths, the full nature arises from cultivation, therefore it is called Suchness. Only these three causes are called the Three Dharmas in meaning. The so-called Emptiness-nature as the revealing cause, Provisional-nature as the conditioning cause, and Middle-nature as the direct cause. Such Three Dharmas, from the perspective of the contemplated, are the Three Truths, from the perspective of the able to contemplate, are the Three Contemplations. Originally, it is one entity, not divided but divided. △ The following explains the meaning according to the doctrine, divided into two parts. First is generally clarifying the Truth and Contemplation, second is explaining the accomplishment of this doctrine. First, generally clarifying the Truth and Contemplation, divided into two parts. First is quoting the previous Truth and Contemplation. The Treatise says: The Three Truths are True, Conventional, and Middle. The Three Contemplations are Emptiness, Provisional, and Middle. The Three Truths and Three Contemplations established by the Tiantai school are found mixed in the 'Benevolent Kings Sutra', 'Garland Sutra', 'Great Perfection of Wisdom Treatise', 'Perfect Enlightenment Sutra', and 'Surangama Sutra'. Either the name and meaning are both clear, or the meaning is clear and the name is hidden, all are the heart of the Buddhas and Patriarchs, containing the wonderful nature of sentient beings. Later generations who promote the school, either obscure the name and solely expound its meaning. --------------------------------------------------------------------------------
Chinese
义。如掩耳以窃铃。其有志于佛乘者。请究心于兹。庶无留滞。不遭岐路。 △次别明谛观二。初明三谛。二明三观。初又三。初明三谛功能。 忘情绝解。莫尚乎真。随缘应用。莫尚乎俗。融通空有。莫尚乎中。 荆溪大师云。真谛者。泯一切法。泯一切法者。九界之情。佛界之解。纤尘不立。故曰忘情绝解。莫尚乎真。又曰俗谛者。立一切法。立一切法者。佛界之应。九界之用。无法不彰。故曰随缘应用。莫尚乎俗。又云。中谛者。统一切法。统一切法者。真谛十界之空。俗谛三千之有。无不融之通之。既双遮而不立。亦双照而昭然。三谛具乎一心。三义总于一念。则无情不遣。无理不彰也。故曰融通空有。莫尚乎中。 △次明三谛相貌。 虚灵不昧。此吾心自空者也。物来斯应。此吾心自有者也。空有相即。此吾心自中者也。 论明三谛。不外当人一念。如日月之间根尘相对。凡有所念。本自空洞。推检此心。了无一物。而亦昭昭灵灵。纤毫不昧。非吾心自空者乎。至根尘敌对遇染净缘。十界心起。物来斯应。非吾心自有者乎。然空亦此念。有亦此念。即空复即有。即假又即真。融通二边。双遮双照。非吾心自中者乎。求于一心既如此。求于万法亦如此。是则三谛者。本 现代汉语译本 义。好比捂住耳朵去偷铃铛。凡是有志于佛法的人，请深入研究这些道理，或许可以避免迷惑不解，不至于走上歧途。 △接下来分别阐明谛观的两个方面：首先阐明三谛，其次阐明三观。首先阐明三谛的功能。 忘却情感，断绝理解，没有比真谛更高的了。随顺因缘，应用万法，没有比俗谛更高的了。融通空与有，没有比中谛更高的了。 荆溪大师说：‘真谛，是泯灭一切法。泯灭一切法，就是九界众生的情感，佛界的理解，一丝一毫也不存在，所以说忘却情感，断绝理解，没有比真谛更高的了。’又说：‘俗谛，是建立一切法。建立一切法，就是佛界的应化，九界众生的作用，没有哪一样不彰显，所以说随顺因缘，应用万法，没有比俗谛更高的了。’又说：‘中谛，是统摄一切法。统摄一切法，就是真谛十界的空，俗谛三千的有，没有哪一样不融合贯通。既双重遮遣而不执著，又双重照耀而明明白白。三谛完备于一心，三种意义总合于一念，那么没有情感不能遣除，没有道理不能彰显。’所以说融通空与有，没有比中谛更高的了。 △接下来阐明三谛的相貌。 虚空灵妙而不昏昧，这是我们心自身本空的体现。事物来临便能应答，这是我们心自身本有的体现。空与有相互即是，这是我们心自身本中的体现。 论述阐明三谛，不外乎当下人们的一念。如同日月之间，根尘相对，凡是有所念，本来就是空洞的。推究检查这颗心，了无一物，而且清清楚楚，灵灵明明，一丝一毫也不昏昧，这不是我们心自身本空的体现吗？至于根尘相对，遇到染净的因缘，十界的心生起，事物来临便能应答，这不是我们心自身本有的体现吗？然而空也是这一念，有也是这一念，即空又即有，即假又即真，融通二边，双重遮遣，双重照耀，这不是我们心自身本中的体现吗？在这一心中寻求既然是这样，在万法中寻求也是这样。那么三谛，本来
English
English version It is like covering one's ears to steal a bell. Those who aspire to the Buddha-vehicle should carefully study these principles, so as to avoid confusion and not stray onto wrong paths. △Next, the two aspects of the谛观 (dì guān, Truth Contemplation) are explained separately: first, the three truths (三谛, sān dì); second, the three contemplations (三观, sān guān). First, the function of the three truths is explained. To forget emotions and cut off understanding, there is nothing higher than 真谛 (zhēn dì, the Truth of Emptiness). To accord with conditions and apply all dharmas, there is nothing higher than 俗谛 (sú dì, the Truth of Conventional Existence). To harmonize emptiness and existence, there is nothing higher than 中谛 (zhōng dì, the Truth of the Middle Way). Master Jingxi said: '真谛 (zhēn dì, the Truth of Emptiness) is to extinguish all dharmas. To extinguish all dharmas is to extinguish the emotions of the nine realms and the understanding of the Buddha realm, so that not even a speck of dust can stand. Therefore, it is said that to forget emotions and cut off understanding, there is nothing higher than 真谛 (zhēn dì, the Truth of Emptiness).' He also said: '俗谛 (sú dì, the Truth of Conventional Existence) is to establish all dharmas. To establish all dharmas is to establish the manifestations of the Buddha realm and the functions of the nine realms, so that nothing is not revealed. Therefore, it is said that to accord with conditions and apply all dharmas, there is nothing higher than 俗谛 (sú dì, the Truth of Conventional Existence).' He also said: '中谛 (zhōng dì, the Truth of the Middle Way) is to unify all dharmas. To unify all dharmas is to unify the emptiness of the ten realms of 真谛 (zhēn dì, the Truth of Emptiness) and the existence of the three thousand realms of 俗谛 (sú dì, the Truth of Conventional Existence), so that nothing is not harmonized and penetrated. It both doubly negates without attachment and doubly illuminates with clarity. The three truths are complete in one mind, and the three meanings are combined in one thought. Then, no emotion cannot be eliminated, and no principle cannot be revealed.' Therefore, it is said that to harmonize emptiness and existence, there is nothing higher than 中谛 (zhōng dì, the Truth of the Middle Way). △Next, the appearances of the three truths are explained. Empty and luminous without obscurity, this is the self-emptiness of our mind. When things come, there is response, this is the self-existence of our mind. Emptiness and existence are mutually identical, this is the self-middle of our mind. The discussion explains the three truths as nothing other than the present thought of people. Like the relative relationship between the roots and dusts between the sun and moon, whenever there is a thought, it is originally empty. Investigating this mind, there is nothing at all, and yet it is clear and luminous, without the slightest obscurity. Is this not the self-emptiness of our mind? As for the relative relationship between the roots and dusts, encountering defiled and pure conditions, the minds of the ten realms arise, and when things come, there is response. Is this not the self-existence of our mind? However, emptiness is also this thought, and existence is also this thought. It is both emptiness and existence, both provisional and real, harmonizing the two sides, doubly negating and doubly illuminating. Is this not the self-middle of our mind? Since seeking in this one mind is like this, seeking in all dharmas is also like this. Then, the three truths are originally --------------------------------------------------------------------------------
Chinese
自天然。心佛及众生。是三无差别。皆可即事而求也。 △三结谛非是观。 此性也。非修也。三谛也。非三观也。 三谛者。真如不变。能造之妙性也。三惑者。随染缘所造之逆修也。三观者。随净缘所造之顺修也。性虽本妙。随染成逆。故云见思阻乎空寂。尘沙障乎化导。无明翳乎法性。破兹三惑。非三观莫克。故曰破一切惑。莫尚乎空。立一切法。莫尚乎假。统一切法。莫尚乎中。欲复性以破惑。须全性以起修。谛观名别体复同。是故能所二非二。皆荆溪之格言。天台之要旨也。 △次明三观二。初标本。 修之者称性照了也。 天台三观名为无作妙行者。以其不假作为。称性照了三谛之性。照性成修。 △次释成二。初别论。二总论。初中二。初释。次结。初又二。初次第。 故体达此心。空洞无物谓之空。照了此性。具足万法谓之假。融通二边。不一不异谓之中。 心本空洞。昏昏扰扰。谓之见思。性本具足。一向迷昧。谓之尘沙。体本融通。妄分一异。谓之无明。今则反是。因空洞而体达之。随性具而照了之。顺空有而融通之。肇公亦云圣远乎哉。体之则神。道远乎哉。触事而真。欲修三观者。当以此语为神鉴可也。 △次圆融三。初重 自天然。心、佛及众生，这三者没有差别，都可以从现实事物中去寻求领悟。 △三结谛非是观。 这是指自性，不是指修行。这里的三谛，不是指三种观法。 三谛指的是，真如（Tathata，事物的真实如是的状态）不变的、能够创造万物的妙性。三惑指的是，随着染污的因缘所产生的逆向修行。三观指的是，随着清净的因缘所产生的顺向修行。自性虽然本来就妙，但随着染污会变成逆向。所以说，见思惑阻碍了空寂，尘沙惑障碍了教化引导，无明惑遮蔽了法性。要破除这三种迷惑，没有三种观法是无法实现的。所以说，破除一切迷惑，没有比空观更好的；建立一切法，没有比假观更好的；统摄一切法，没有比中观更好的。想要恢复自性来破除迷惑，必须完全依靠自性来开始修行。谛和观虽然名称不同，但本体是相同的。因此，能观和所观，二者非二。这些都是荆溪（指湛然，唐代天台宗僧人）的格言，天台宗的要旨。 △接下来阐明三观，分为两部分。首先标出根本。 修行三观，就是依照自性来进行观照和领悟。 天台宗的三观被称为‘无作妙行’，是因为它不依赖人为的造作，而是依照自性来观照和领悟三谛的自性。观照自性，成就修行。 △接下来解释和阐明，分为两部分。首先分别论述，然后总括论述。在分别论述中，又分为两部分。首先是解释，然后是总结。在解释中，又分为两部分。首先是次第观。 所以，体会到这个心，空洞而没有实体，就叫做空观。观照到这个自性，具足万法，就叫做假观。融通空和有两边，不一也不异，就叫做中观。 心本来是空洞的，昏昧扰乱，这就叫做见思惑。自性本来是具足的，却一直迷惑不觉，这就叫做尘沙惑。本体本来是融通的，却妄自分为一和异，这就叫做无明惑。现在则反过来了，因为空洞而体会它，随着自性的具足而观照它，顺应空和有而融通它。肇公（指僧肇，东晋僧人）也说，圣人的境界是多么遥远啊！体会它就能达到神妙的境界。道是多么遥远啊！接触事物就能发现它的真实。想要修习三观的人，应当把这些话当作明镜来借鉴。 △其次是圆融三观。首先是重申。