English
Thus it is. This is the realm of non-intentional spiritual power (非作意神通). The explanation of the 'Gate of Mutual Swallowing of Realms and Contemplations' (境观相吞门) ends here. ○The Seventy-Third Gate, 'Suchness of the Three Contemplations' (三观法尔门), is divided into two parts. First, the verse; second, the treatise. ○Now, let's begin with the verse. 'That which contemplates is the Three Contemplations; that which is contemplated is the Three Truths. Fully utilizing the nature to initiate cultivation is why it is called Suchness.' 'That which contemplates is the Three Contemplations' refers to the entirety of the nature of essence (性体), nature of measure (性量), and nature of possession (性具)—the inherent virtues of the Three Truths—arising and accomplishing the cultivated virtues of the Three Contemplations. The entirety of the cultivated virtues of the Three Contemplations, in turn, illuminates the inherent virtues of the Three Truths. Therefore, it is said, 'Fully utilizing the nature to initiate cultivation,' the entirety of cultivation resides within the nature. Nature and cultivation are not two. The Great Meaning of Cessation and Contemplation (止观大意) states: 'The Three Truths, the Three Contemplations, are not three; the three are one, the one is three, without any dependence. Truth and contemplation have different names but the same essence; therefore, the capable and the object are two but not two.' Hence, it is called Suchness (法尔). ○The Second Treatise is divided into two parts. First, the formal exposition of the Three Contemplations; second, the conclusion and revelation of the Pure Land School. The first is further divided into two parts: first, separate discussions; second, a general discussion. The first is further divided into two parts: first, a dual presentation of Truth and Contemplation; second, separate discussions of Truth and Contemplation. ○Now, let's begin with the dual presentation of Truth and Contemplation. The treatise states: 'The Three Truths are Truth (真), Conventional Truth (俗), and Middle Truth (中). The Three Contemplations are Emptiness (空), Provisional Existence (假), and the Middle Way (中).' Truth (谛) means 'to examine carefully.' It refers to carefully examining all dharmas, which are Emptiness, Provisional Existence, and the Middle Way. Emptiness is the True Truth (真谛), the nature of measure (性量). Provisional Existence is the Conventional Truth (俗谛), the nature of possession (性具). The Middle Way is the Middle Truth (中谛), the nature of essence (性体). If these three are discussed separately, they are the Sequential Three Truths; if the three are unified and perfectly integrated, they are the Perfectly Integrated Three Truths. Contemplation (观) means 'to illuminate and understand.' To illuminate Truth is the Contemplation of Emptiness (空观). To illuminate Conventional Truth is the Contemplation of Provisional Existence (假观). To illuminate the Middle Way is the Contemplation of the Middle Way (中观). If these three are discussed separately, they are the Sequential Three Contemplations; if the three are unified and without obstruction, they are the Perfectly Integrated Three Contemplations. The dual presentation of Truth and Contemplation ends here. ○Two: Separate discussions of Truth and Contemplation. This is further divided into two parts. First, separate discussions of the inherent virtues of the Three Truths; second, separate discussions of the cultivated virtues of the Three Contemplations. The first is further divided into three parts. First, a specific discussion of the Three Truths; second, convergence to the One Mind; third, concluding as inherent virtue. ○Now, let's begin with the specific discussion of the Three Truths. 'To forget emotions and sever understanding, nothing surpasses Truth. To accord with conditions and apply accordingly, nothing surpasses Conventional Truth. To harmonize emptiness and existence, nothing surpasses the Middle Way.' Truth (真) is True Emptiness (真空), the state of obliterating all dharmas. Because all dharmas are fundamentally empty. --------------------------------------------------------------------------------
Chinese
生不了。执之为实。而生妄见。若以空观荡之。则谓实之情解自忘。故曰忘情绝解。莫尚乎真也。俗即世俗。立一切法之谓也。诸法虽即本空。若以假观照之。则能谛了性具诸法。历历宛然。故曰随缘应用。莫尚乎俗也。中。即中正。统一切法之谓也。诸法本来不即二边。不离二边若以中观观之。则能谛了诸法非真非俗。即真即俗。圆融无碍。即一而三。即三而一。不可思议。故曰融通空有。莫尚乎中也。克论三谛竟。 ○二会归一心。 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。 虚灵不昧者。随缘而常自不变也。物来斯应者。不变而常自随缘也。空有相即者。即随缘而不变。即不变而随缘也。会归一心竟。 ○三结成性德。 此性也。非修也。三谛也。非三。观也。 别论三谛性德竟。 ○二别论三观修德三。初分别行相。二显示圆融。三结成修德○今初。 修之者。称性照了也。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。 修之者。标其修德。别其性德也。称性照了者。谓修德之功。称乎性德之理也。体达此心者。谓体空观也。体达此随缘之心。常不被 现代汉语译本 生不了。如果执着于实有，就会产生虚妄的见解。如果用空观来破除它，就会认为实有的执着自然消解遗忘，所以说‘忘情绝解，没有比真谛更重要的了’。俗，就是世俗，指建立一切法。诸法虽然本来是空，如果用假观来观照它，就能清楚地了解自性具足诸法，历历分明，所以说‘随缘应用，没有比俗谛更重要的了’。中，就是中正，统摄一切法。诸法本来不即于二边，也不离于二边，如果用中观来观察它，就能清楚地了解诸法非真非俗，即真即俗，圆融无碍，即一而三，即三而一，不可思议，所以说‘融通空有，没有比中谛更重要的了’。关于三谛的详细论述到此结束。 ○二 会归一心 虚灵不昧，这是吾心自空的体现。物来斯应，这是吾心自有的体现。空有相即，这是吾心自中的体现。 虚灵不昧，是随缘而常自不变。物来斯应，是不变而常自随缘。空有相即，是即随缘而不变，即不变而随缘。会归一心到此结束。 ○三 结成性德 此性也，非修也。三谛也，非三观也。 别论三谛性德到此结束。 ○二 别论三观修德三。初分别行相。二显示圆融。三结成修德○今初。 修之者，称性照了也。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。 修之者，标其修德，区别于性德。称性照了者，是指修德的功用，符合性德的道理。体达此心者，是指体空观。体达此随缘之心，常不被
English
English version It cannot be produced. Holding onto it as real, false views arise. If one uses the 'emptiness' (空观, kong guan) contemplation to dispel it, it is said that the attachment to reality naturally dissolves and is forgotten. Therefore, it is said, 'Forgetting emotions and severing understanding, nothing is more important than the 'truth' (真, zhen).' 'Conventional truth' (俗, su) refers to the mundane world, which establishes all 'dharmas' (法, fa). Although all dharmas are fundamentally empty, if one illuminates them with the 'provisional' (假, jia) contemplation, one can clearly understand that the nature inherently possesses all dharmas, distinctly and vividly. Therefore, it is said, 'Responding according to conditions, nothing is more important than the 'conventional truth' (俗谛, su di).' 'Middle way' (中, zhong) refers to impartiality, which governs all dharmas. Dharmas are originally neither identical to nor separate from the two extremes. If one observes them with the 'middle way' (中观, zhong guan) contemplation, one can clearly understand that dharmas are neither true nor conventional, both true and conventional, perfectly harmonized and unobstructed, one and three, three and one, inconceivable. Therefore, it is said, 'Integrating emptiness and existence, nothing is more important than the 'middle way' (中谛, zhong di).' The detailed discussion of the three truths ends here. ○ Two, Converging to One Mind 'Empty and luminous, not obscured,' this is the self-emptiness of our mind. 'When objects come, it responds,' this is the self-existence of our mind. 'Emptiness and existence interpenetrate,' this is the self-middle way of our mind. 'Empty and luminous, not obscured,' means constantly unchanging while adapting to conditions. 'When objects come, it responds,' means constantly adapting to conditions while remaining unchanging. 'Emptiness and existence interpenetrate,' means unchanging while adapting to conditions, and adapting to conditions while remaining unchanging. The convergence to one mind ends here. ○ Three, Concluding with the Nature of Virtue This is nature, not cultivation. These are the three truths, not the three contemplations. The separate discussion of the nature of virtue of the three truths ends here. ○ Two, Separate Discussion of the Cultivated Virtue of the Three Contemplations, in three parts: First, distinguishing the aspects of practice; second, revealing perfect harmony; third, concluding with cultivated virtue. ○ Now, the first. 'Cultivating' means illuminating and understanding according to nature. Therefore, realizing that this mind is empty and devoid of things is called 'emptiness'. Illuminating and understanding that this nature is complete with all dharmas is called 'provisional'. Integrating the two extremes, neither one nor different, is called 'middle way'. 'Cultivating' marks the cultivated virtue, distinguishing it from the inherent virtue. 'Illuminating and understanding according to nature' means that the function of cultivated virtue accords with the principle of inherent virtue. 'Realizing this mind' refers to the contemplation of emptiness. Realizing this mind that adapts to conditions is constantly not --------------------------------------------------------------------------------
Chinese
物所变。故曰空洞无物谓之空也。照了此性者。妙假观也。谓照了此不变之性。常随万法之缘。故曰具足万法谓之假也。融通二边者。圆融观也。性是体。心是用。故不一。离体无用。离用无体。故不异。故曰不一不异谓之中也。分别行相竟。 ○二显示圆融。 然则即虚灵而应物也。即应物而虚灵也。空。即假中也。假。即空中也。中。即空假也。 然则者。承上文而言也。三观唯是一心。故曰相即。即虚灵而应物者。即体是用也。即应物而虚灵者。即用是体也。体用唯是一心。故曰三观相即。显示圆融竟。 ○三结成修德。 是称性而修也。绝待而照也。不思议之三观也。首楞严大定之司南也。此别论也如此。 称性而修者。性修不二也。绝待而照者。能所不二也。不思议三观者。三观不二也。首楞严大定司南者。因果不二也。梵语首楞严。此云究竟坚固。即果觉异名。司南者。定南针也。以一心三观。乃大定之因。故曰司南也。别论竟。 ○二总论二。初分别行相。二显示圆融○今初。 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。 上文别者。乃别论观心。今文总者。总其心境。唯是一性也。心性无相故为空。变作诸法 现代汉语译本：事物会变化。所以说‘空洞无物’，这叫做空观。照见此不变之自性，是妙假观。意思是照见此不变的自性，恒常随顺万法的因缘，所以说‘具足万法’，这叫做假观。融通空和假二边，是圆融观。自性是体，心是用，所以不是一。离开体就没有用，离开用就没有体，所以不是异。所以说‘不一不异’，这叫做中观。分别行相完毕。 二、显示圆融。 那么，就是在虚灵中应物，在应物中虚灵。空，即是假即是中。假，即是空即是中。中，即是空即是假。 那么，是承接上文而言。空、假、中三观，唯一是心，所以说相互即是。‘即虚灵而应物’，即体就是用。‘即应物而虚灵’，即用就是体。体和用唯一是心，所以说三观相互即是。显示圆融完毕。 三、结成修德。 这是称合自性而修，是超越对待而照，是不可思议的三观，是首楞严（Śūraṅgama-samādhi，一种深奥的禅定）大定的指南。以上是别论的阐述。 ‘称性而修’，是自性和修行不是二。‘绝待而照’，是能观和所观不是二。‘不思议三观’，是空、假、中三观不是二。‘首楞严大定司南’，是因和果不是二。梵语‘首楞严’，这里翻译为‘究竟坚固’，即是果觉的别名。司南，是指南针。以一心三观，乃是大定的因，所以说是指南。别论完毕。 二、总论二：首先，分别行相；其次，显示圆融。现在开始第一部分。 如果总的来说，或者认为吾心虚灵是空观，以所观的万物为假观，以心境不二为中观。 上文的‘别’，是分别论述观心。本文的‘总’，是总括心和境，唯一是自性。心性没有相，所以是空。变化成各种法