The Cultivation of Cessation and Observation
止者，止一切境界相，隨順奢摩他觀義故。
觀者，分別因緣生滅相，隨順毗缽舍那觀義故。
行者以此止觀二義，漸漸修習，不相捨離，心不懈廢，真實般若自然現前。
釋止觀相：
修六度應具定慧二門。云止觀者，以在因曰止觀、在果曰定慧。今欲圓修並運正，在因行，合為一門。
奢摩他者：義當「空觀」。今修止門而言，隨順空觀義者，意顯即止之觀。而正意在「觀」，謂由止以入觀也。
一、體真止（空觀）
謂體合真空，諸緣自寂，一心朗照、萬法如如，故即為止之觀。奢摩他空觀義，此觀真如門，成根本智。
二、方便隨緣止（假觀）
心境如如，觀察生滅諸法因緣幻有，觀諸法，不捨萬行，雖謂「有」，而性常自空，觀即止。故云順毗缽舍那假觀義，此觀生滅門，後得智也。
三、息二邊分別止（中觀）
中道觀，居空而不捨萬行，雖涉有，而一道清淨。二邊不住、 理事齊彰，中道一心、朗然齊鑑，此融會空有，妙契一心，故由三止而成三觀。
是則，三觀一心本無差別，今此中止觀合明，雖未明言三觀，而理實具足。但了空、假二門，則一心中道自顯，此為趣大乘之要門。故此五門前四，是助成方便，而論意正在止觀一門。故下備顯修相，在天台大小止觀，義有多門，其修行之要，此論所明最為簡要直捷，修學者當盡心。
資料來源：心靈甘露(四)，隆門圓通法師著。英文翻譯：張惠平。
The Cultivation of Cessation and Observation
“Cessation” here means ceasing all of the phenomena and observing the meanings by following Samatha. “Observation” here means differentiating affinities, arising and extinction and observing the meanings by following Vipasyana.
If spiritual practitioners can diligently cultivate cessation and observation step by step without abandoning them, the genuine prajna will naturally manifest.
The Meaning of the Form of the Cessation and Observation:
Those who are cultivating the Six Perfections should be replete with stability and wisdom. Cessation and observation are the causes, while stability and wisdom are the conditions. Practitioners who intend to perfectly cultivate and rightly operate are in the causal paths that are combined into one single approach.
Samatha refers to the view of emptiness. In terms of the cultivation of cease, practitioners follow the meaning of the view of emptiness and when the intention manifests, it will immediately cease. However, the right intention lies in the observation, meaning that practitioners enter observation via cease. The Tien Tai School established the Three Cessation-Three Observation Theory:
- The Cessation of the Entity and Genuineness (the Observation of Emptiness)
This is the emptiness of the entity and genuineness. All affinities will naturally be silent. When the single mind radiates, all dharmas will become clear. So this is the observation of the immediate cease. As to the observation of emptiness of Samatha, practitioners observe the gate of True Suchness and achieve the fundamental wisdom.
- The Cessation of Convenience and Compliance (the Observation of Falseness)
The mindset is steady when viewing the laws of arising and extinction as well as the illusory affinities. When observing all the dharmas, practitioners do not abandon myriad of actions. Although there is “existence,” the nature is always empty itself. Then, the observation is immediately stopped. So, if practitioners can follow the observation of falseness of Vipasyana to see the gate of arising and extinction, they will attain wisdom.
- The Cessation of the Two-Side Differentiation (the Observation of the Middle)
In the observation of the middle way, practitioners reside in emptiness and do not abandon the myriad of actions. Although existence is involved, the single path is pure. Practitioners do not abide on either of the two sides. All the affairs managed will manifest together. The middle way and the single mind are clearly reflected. This integrates emptiness and existence and wonderfully matches the single mind. So the three observations are achieved via three ceases.
Hence, there is no difference between the three observations and the single mind. The cessations and observations are radiant together now. The three observations are not clearly mentioned, but the reasons are actually complete. If one can understand the two approaches of emptiness and falseness, the middle way of the single mind will manifest. This is the key to the Great Vehicle. So the first four of the five approaches are the tool for achievement and the approach of cease and observation is the theory. With the form of prominent cultivation, the Big and Small Cessations and Observations of the Tien Tai School have multiple approaches in terms of meanings, but the theory is the simplest and most straightforward for cultivation. So the practitioners should do their best.
Source: Sweet Dew for the Soul (Vol. IV), Written by Master Shih Longmen Yuantong. Translated by Huei Ping Chang.