English
It is natural. The mind, the Buddha, and sentient beings are not different. All three can be sought and realized through immediate experience. △The three conclusive truths are not contemplation. This refers to inherent nature, not cultivation. These three truths are not the three contemplations. The three truths refer to the immutable and wonderful nature of True Thusness (Tathata), which is capable of creating all things. The three delusions refer to the adverse cultivation produced by defiled conditions. The three contemplations refer to the favorable cultivation produced by pure conditions. Although the inherent nature is originally wonderful, it becomes adverse when influenced by defilement. Therefore, it is said that the delusions of views and thoughts obstruct emptiness and tranquility, the delusions of countless forms of existence obscure guidance and transformation, and ignorance veils the Dharma-nature. To break through these three delusions, the three contemplations are indispensable. Therefore, it is said that there is nothing better than emptiness to break through all delusions, nothing better than provisional existence to establish all dharmas, and nothing better than the Middle Way to unify all dharmas. To restore the inherent nature in order to break through delusions, one must fully rely on the inherent nature to begin cultivation. Although the names of 'truth' and 'contemplation' are different, their essence is the same. Therefore, the observer and the observed are not two. These are all the maxims of Jingxi (referring to Zhanran, a Tang Dynasty Tiantai monk) and the essence of the Tiantai school. △Next, the three contemplations are explained in two parts. First, the foundation is stated. Cultivating them means illuminating and understanding according to one's nature. The Tiantai school's three contemplations are called 'uncreated wonderful practices' because they do not rely on artificial creation but illuminate and understand the nature of the three truths according to one's inherent nature. Illuminating the nature accomplishes cultivation. △Next, the explanation and clarification are divided into two parts. First, separate discussions, then general discussions. In the separate discussions, there are two parts. First, the explanation, then the conclusion. In the explanation, there are two parts. First, the sequential order. Therefore, to realize this mind, empty and without substance, is called the contemplation of emptiness. To illuminate this nature, complete with all dharmas, is called the contemplation of provisional existence. To harmonize the two extremes, neither one nor different, is called the contemplation of the Middle Way. The mind is originally empty, confused, and disturbed, which is called the delusion of views and thoughts. The nature is originally complete, but it is constantly deluded and ignorant, which is called the delusion of countless forms of existence. The essence is originally harmonious, but it is falsely divided into one and different, which is called ignorance. Now, it is the opposite. Because of emptiness, one realizes it; following the completeness of the nature, one illuminates it; conforming to emptiness and existence, one harmonizes it. Zhao Gong (referring to Sengzhao, a Eastern Jin Dynasty monk) also said, 'How distant are the realms of the sages! To realize it is to reach the realm of the divine. How distant is the Tao! To touch things is to discover their truth.' Those who wish to cultivate the three contemplations should use these words as a mirror for guidance. △Next is the perfect and harmonious three contemplations. First, a restatement. -------------------------------------------------------------------------------- 指三谛圆融。
Chinese
然则即虚灵而应物也。即应物而虚灵也。 然则者。非承上次第之言。乃远讨三谛之本。以上文明相貌中。三谛皆指吾心之相。其相虽有差殊。一心岂存别异。盖即此心虚灵者而应物。真谛已即俗矣。即此心应物者而虚灵。俗谛已即真矣。真即俗。则照俗而遮真。俗即真则照真而遮俗。三谛圆具。何有次第也。 △次正释三观相即。 空即假中也。假即空中也。中即空假也。 上明三谛既其圆融。今明三观。故亦相即。即虚灵而应物。故空即假也。即应物而虚灵。故假即空也。即二边而融通。故空假即中。中即空假也。 △三赞美三观微妙。 是称性而修也。绝待而照也。不思议之三观也。首楞大定之司南也。 全三谛之性。以起三观之修。故是称性而修。谛观俱在一心。一心岂分能所。故是绝待而照。妙宗云谛既即一而三。观岂前后而照。故于妙境。以立观门。即于一心而修三观。此观观法。能所双绝。待对斯亡。此之谓也。不思议之三观者。若空不即假中。假不即空中。中不即空假。离此而修。修外有性。皆可思议之法也。今既异此。故不思议。首楞大定之司南者。泛举其法。则凡是依此而修。即名健相分别。通号首楞大定。乃是成佛指南。乃 现代汉语译本： 指三谛圆融（三谛：空谛、假谛、中谛，圆融：圆满融合）。 那么，就是既虚灵又应物，既应物又虚灵。 ‘那么’，不是承接上次第关系的话语，而是深远地探求三谛的根本。以上文所阐明的相貌中，三谛都指向我们内心的相状。这些相状虽然有差别，但一心之中怎么会有分别差异呢？因为就是这颗虚灵的心而应物，真谛已经等同于俗谛了；就是这颗应物的心而虚灵，俗谛已经等同于真谛了。真谛等同于俗谛，那么观照俗谛时就遮蔽了真谛；俗谛等同于真谛，那么观照真谛时就遮蔽了俗谛。三谛圆满具备，哪里还有次第可言呢？ △接下来正式解释三观相即。 空即是假，假即是空，中即是空和假。 上面阐明了三谛已经圆融，现在阐明三观，所以也是相即的。因为既虚灵又应物，所以空即是假。因为既应物又虚灵，所以假即是空。因为融通二边，所以空假即是中，中即是空和假。 △三、赞美三观的微妙。 这是称合自性而修，是超越对待而观照，是不可思议的三观，是首楞严大定的指南。 完全依三谛的自性，来发起三观的修习，所以是称合自性而修。谛和观都在一心之中，一心怎么能分能观和所观呢？所以是超越对待而观照。《妙宗》说：‘谛既然即一而三，观怎么会有先后顺序的观照呢？’所以在妙境中，建立观门，即在一心中修习三观。这种观法，能观和所观都超越了对待，对待和对立都消失了，说的就是这个意思。‘不可思议的三观’，如果空不即是假和中，假不即是空和中，中不即是空和假，离开这些来修习，修习之外另有自性，都是可以思议的法。现在既然不同于这些，所以是不可思议的。‘首楞严大定的指南’，泛泛地举出这种方法，那么凡是依照这种方法来修习，就叫做健相分别（首楞严定的别名），通称为首楞严大定，是成就佛果的指南，是……
English
English version: It refers to the perfect integration of the Three Truths (三谛: Three Truths: the Truth of Emptiness (空谛), the Truth of Provisional Existence (假谛), and the Truth of the Middle Way (中谛); 圆融: perfect integration). Therefore, it is both being empty and responsive to things, and being responsive to things and empty. ‘Therefore’ is not a phrase that continues the previous sequential discourse, but rather a far-reaching exploration of the root of the Three Truths. In the aspects explained above, the Three Truths all point to the aspects of our mind. Although these aspects have differences, how can there be separate distinctions within one mind? Because it is this empty and responsive mind that responds to things, the Truth of Reality (真谛) is already identical to the Conventional Truth (俗谛); it is this mind that responds to things and is empty, the Conventional Truth is already identical to the Truth of Reality. When the Truth of Reality is identical to the Conventional Truth, then observing the Conventional Truth obscures the Truth of Reality; when the Conventional Truth is identical to the Truth of Reality, then observing the Truth of Reality obscures the Conventional Truth. The Three Truths are fully complete, so where is there any sequence to speak of? △ Next, the main explanation of the non-duality of the Three Contemplations. Emptiness is identical to Provisional Existence, Provisional Existence is identical to Emptiness, and the Middle Way is identical to Emptiness and Provisional Existence. The above explained that the Three Truths are already perfectly integrated, and now explains the Three Contemplations, so they are also non-dual. Because it is both being empty and responsive to things, Emptiness is identical to Provisional Existence. Because it is both being responsive to things and empty, Provisional Existence is identical to Emptiness. Because it integrates the two extremes, Emptiness and Provisional Existence are identical to the Middle Way, and the Middle Way is identical to Emptiness and Provisional Existence. △ Three, praising the subtlety of the Three Contemplations. This is cultivating in accordance with one's nature, contemplating beyond duality, the inconceivable Three Contemplations, the guide of the Śūraṅgama Samādhi (首楞严大定). Completely relying on the nature of the Three Truths to initiate the cultivation of the Three Contemplations, therefore it is cultivating in accordance with one's nature. The Truths and Contemplations are all within one mind, how can one mind be divided into the observer and the observed? Therefore, it is contemplating beyond duality. The *Wonderful Doctrine* says: ‘Since the Truth is identical to one and three, how can contemplation have a sequential order of observation?’ Therefore, in the wonderful realm, establish the gate of contemplation, that is, cultivate the Three Contemplations within one mind. This method of contemplation, both the observer and the observed transcend duality, and duality and opposition disappear, which is what is being said here. ‘The inconceivable Three Contemplations,’ if Emptiness is not identical to Provisional Existence and the Middle Way, Provisional Existence is not identical to Emptiness and the Middle Way, and the Middle Way is not identical to Emptiness and Provisional Existence, and if one cultivates apart from these, and there is a nature outside of cultivation, then they are all conceivable dharmas. Now, since it is different from these, it is inconceivable. ‘The guide of the Śūraṅgama Samādhi,’ generally speaking of this method, then all those who cultivate according to this method are called Ken-hsiang fen-pieh (健相分别, another name for Śūraṅgama Samādhi), commonly known as the Śūraṅgama Samādhi, which is a guide to achieving Buddhahood, is... --------------------------------------------------------------------------------
Chinese
即大定为指南。非曰修大定者别有指南。若指其文。则大佛顶经首楞严定。当机首请三法。如来开以圆解。然后依解修观。依行证果。莫非阐扬此旨。 △次结。 此别论也如此。 别论者。境观各三。在能在所。故名为别。下文总论。则束三观而总为能观之空。束三谛而总为所观之假。束心境而泯忘之。总谓之中。 △次总论二。初次第。 若总论者。或以吾心虚灵者为空。以所观万物者为假。以心境不二者为中。 此中所说次第。乃以不次第而为其次。如三法本具一性。谛观同居一心。尚何次第之有。然随人用之不无宾主。今初以能观之空而为其主。则假中为宾。宾隐而主立。故以吾心虚灵者为空。次以所观之假为主。则空中为宾。亦主立而宾隐。故以所观万物者为假。三以合能所者为主。则空假为宾。亦宾隐而主立。故以心境不二者为中。 △次圆融。 物。吾心之物也。何假而不空。心。万物之心也。何空而不假。即心即物。即物即心。何中而不空假。 观以心为空。以物为有。以心物相即为中。初句即物而心。次句即心而物。三句心物互即。以成圆融三观。依文解释如此。贵在得乎意本。意本者。在前一真法界门中。所说性具。即性体性量。盖心 现代汉语译本： 即以大定（Mahā-samādhi）作为指南。并非说修习大定的人另外有指南。如果指的是经文，那么《大佛顶经》（Śūraṅgama Sūtra）中的首楞严定（Śūraṅgama-samādhi），当机者首先祈请三种法门，如来（Tathāgata）开示以圆满的理解，然后依据理解修习观行，依据修行证得果位，无不阐扬这个宗旨。 接下来是总结。 以上是别论的情况。 别论，指的是境、观各有三种，在于能和所的关系上，所以称为别。下文的总论，则是将三种观归束而总称为能观的空，将三种谛归束而总称为所观的假，将心和境泯灭而忘却，总称为中。 接下来是总论，分为两部分。首先是次第。 如果总的来说，或者认为我们心的虚灵是空，认为所观的万物是假，认为心和境不二是中。 这里所说的次第，乃是以不次第作为次第。如同三种法门本来就具有同一体性，谛观同时存在于一心之中，哪里还有什么次第可言呢？然而随着人们的应用，不免有宾主之分。现在首先以能观的空作为主，那么假和中就是宾。宾隐没而主显立，所以说我们心的虚灵是空。其次以所观的假作为主，那么空和中就是宾。也是主显立而宾隐没，所以说所观的万物是假。第三以合能所者作为主，那么空和假就是宾。也是宾隐没而主显立，所以说心境不二是中。 接下来是圆融。 物，是我们心的物。哪里有假而不空？心，是万物的心。哪里有空而不假？即心即物，即物即心。哪里有中而不空假？ 观，以心为空，以物为有，以心物相即为中。第一句是即物而心，第二句是即心而物，第三句是心物互相即，以成就圆融的三观。依据经文解释是这样，重要的是领会其中的意旨根本。意旨根本，就在于前面一真法界门中所说的性具，即性体和性量。大概心