T46n1911_摩訶止觀

大正藏第 46 冊 No. 1911 摩訶止觀

No. 1911 [cf. No. 1912]

摩訶止觀卷第一(上)

隋天臺智者大師說

門人灌頂記

止觀明靜。前代未聞。智者。大隋開皇十四年四月二十六日。于荊州玉泉寺。一夏敷揚二時慈霔。雖樂說不窮才至見境。法輪停轉後分弗宣。然挹流尋源聞香討根。論曰。我行無師保。經云。受莂于定光。書言。生知者上。學而次良。法門浩妙。為天真獨朗。為從藍而青。行人若聞付法藏。則識宗元。大覺世尊積劫行滿涉六年以伏見舉一指而降魔。始鹿苑。中鷲頭。后鶴林。法付大迦葉。迦葉八分舍利結集三藏。法付阿難。阿難河中入風三昧四派其身。法付商那和修。修手兩甘露現五百法門。法付鞠多。多在俗得三果。受戒得四果。法付提迦多。多登壇得初果。三羯磨得四果。法付彌遮迦。迦付佛馱難提。提付佛馱蜜多。多授王三歸降伏算者。法付脅比丘。比丘出胎髮白手放光取經。法付富那奢。奢論勝馬鳴。剃髮為弟子。鳴造賴吒和羅妓。妓音演無常苦空。聞者悟道。法付毗羅。羅造無我論。論所向處邪見消滅。法付龍樹。樹生生身龍成法身。法付提婆。婆鑿天眼施萬肉眼。法付羅睺羅。羅識鬼名書降伏外道。法

【現代漢語翻譯】 現代漢語譯本

《摩訶止觀》

隋朝天臺智者大師說

門人灌頂記錄

止觀之法，明凈深邃，前代未曾聽聞。智者大師于大隋開皇十四年四月二十六日，在荊州玉泉寺，用一個夏天的時間宣講，猶如兩次慈悲的甘霖普降。雖然樂於宣說，但才力有限，只能講到所見境界。猶如法輪停止轉動，後面的部分未能宣講。然而，追溯水流尋找源頭，聞到香味探尋樹根。論書上說：『我的修行沒有老師的指導和保護。』 經典上說：『（釋迦摩尼佛）在定光佛處接受授記。』 書上說：『生來就知道的人是上等的，通過學習而知道的是次一等的。』 佛法浩瀚精妙，是天性使然的獨特領悟，還是通過後天學習而超越前人？修行人如果聽聞佛法傳承的法藏，就能認識到宗門的根源。大覺世尊（釋迦摩尼佛）積累無數劫的修行圓滿，經歷了六年苦行，以伏魔的示現，舉起一根手指而降伏魔眾。最初在鹿野苑，中間在鷲峰山，最後在鶴林，將佛法傳付給大迦葉（Mahākāśyapa）。迦葉（Mahākāśyapa）收集八份舍利，結集三藏。將佛法傳付給阿難（Ānanda）。阿難（Ānanda）在河中入風三昧，將身體分成四份。將佛法傳付給商那和修（Śāṇavāsa）。商那和修（Śāṇavāsa）用手變出兩罐甘露，示現五百法門。將佛法傳付給鞠多（Upagupta）。鞠多（Upagupta）在俗家時證得三果，受戒后證得四果。將佛法傳付給提迦多（Dhītika）。提迦多（Dhītika）登壇時證得初果，通過三次羯磨證得四果。將佛法傳付給彌遮迦（Micchaka）。彌遮迦（Micchaka）傳付給佛馱難提（Buddhanandi）。佛馱難提（Buddhanandi）傳付給佛馱蜜多（Buddhamitra）。佛馱蜜多（Buddhamitra）授予國王三皈依，降伏了善於算計的人。將佛法傳付給脅比丘（Pārśva）。脅比丘（Pārśva）出生時頭髮是白的，手裡放出光芒，取來經書。將佛法傳付給富那奢（Puṇyayaśas）。富那奢（Puṇyayaśas）辯論勝過馬鳴（Aśvaghoṣa），為他剃度為弟子。馬鳴（Aśvaghoṣa）創作《賴吒和羅妓》（Rāṣṭrapāla-nāṭaka），歌妓的聲音宣揚無常、苦、空的道理，聽聞的人因此覺悟。將佛法傳付給毗羅（Ghaṭā）。毗羅（Ghaṭā）創作《無我論》，此論所到之處，邪見消滅。將佛法傳付給龍樹（Nāgārjuna）。龍樹（Nāgārjuna）生時是肉身，修成法身。將佛法傳付給提婆（Āryadeva）。提婆（Āryadeva）鑿開天眼，施捨給無數肉眼。將佛法傳付給羅睺羅（Rāhula）。羅睺羅（Rāhula）認識鬼的名字，書寫文字降伏外道。

【English Translation】 English version

The Great Calming and Contemplation (Mahāzhǐguān)

Said by Master Zhiyi of Tiantai during the Sui Dynasty

Recorded by his disciple Guanding

The method of calming and contemplation is clear and profound, unheard of in previous generations. Master Zhiyi, on the 26th day of the fourth month in the fourteenth year of the Kaihuang era of the Great Sui Dynasty, at Yuquan Temple in Jingzhou, spent a summer expounding it, like two compassionate rains showering down. Although he delighted in speaking, his talent was limited, and he could only speak to the extent of his own experience. It was as if the Dharma wheel had stopped turning, and the later parts could not be proclaimed. However, we trace the stream to find its source, and smell the fragrance to seek the root. The treatise says: 'My practice has no teacher or protector.' The sutra says: '(Śākyamuni Buddha) received the prediction from Dīpaṃkara Buddha.' The book says: 'Those who know from birth are superior, and those who learn are next best.' The Dharma is vast and subtle, is it a unique understanding from innate nature, or is it surpassing the predecessors through acquired learning? If practitioners hear the Dharma treasury of the Dharma transmission, they will recognize the origin of the school. The Great Awakened World Honored One (Śākyamuni Buddha) accumulated countless kalpas of practice to perfection, experienced six years of asceticism, and subdued the demons by raising a finger in a demonstration of subduing. Initially in Deer Park (Sārnāth), in the middle at Vulture Peak (Gṛdhrakūṭa), and finally in the Crane Forest (Kuśinagara), he transmitted the Dharma to Mahākāśyapa (大迦葉). Kāśyapa (大迦葉) collected eight portions of relics and compiled the Tripiṭaka. He transmitted the Dharma to Ānanda (阿難). Ānanda (阿難) entered the wind samādhi in the river and divided his body into four parts. He transmitted the Dharma to Śāṇavāsa (商那和修). Śāṇavāsa (商那和修) manifested two pots of nectar with his hands, demonstrating five hundred Dharma gates. He transmitted the Dharma to Upagupta (鞠多). Upagupta (鞠多) attained the third fruit as a layman and the fourth fruit after ordination. He transmitted the Dharma to Dhītika (提迦多). Dhītika (提迦多) attained the first fruit upon ascending the altar and the fourth fruit through three karmas. He transmitted the Dharma to Micchaka (彌遮迦). Micchaka (彌遮迦) transmitted it to Buddhanandi (佛馱難提). Buddhanandi (佛馱難提) transmitted it to Buddhamitra (佛馱蜜多). Buddhamitra (佛馱蜜多) bestowed the three refuges on the king and subdued the calculators. He transmitted the Dharma to Pārśva (脅比丘). Pārśva (脅比丘) was born with white hair, emitted light from his hands, and retrieved the scriptures. He transmitted the Dharma to Puṇyayaśas (富那奢). Puṇyayaśas (富那奢) debated and defeated Aśvaghoṣa (馬鳴), and tonsured him as a disciple. Aśvaghoṣa (馬鳴) composed the Rāṣṭrapāla-nāṭaka (賴吒和羅妓), and the singer's voice proclaimed the principles of impermanence, suffering, and emptiness, causing those who heard it to awaken. He transmitted the Dharma to Ghaṭā (毗羅). Ghaṭā (毗羅) composed the Anattā-lakṣaṇa-sutta (無我論), and wherever this treatise went, wrong views were extinguished. He transmitted the Dharma to Nāgārjuna (龍樹). Nāgārjuna (龍樹) was born with a physical body and cultivated a Dharma body. He transmitted the Dharma to Āryadeva (提婆). Āryadeva (提婆) opened the heavenly eye and bestowed it on countless physical eyes. He transmitted the Dharma to Rāhula (羅睺羅). Rāhula (羅睺羅) knew the names of ghosts and wrote texts to subdue heretics.

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付僧佉難提。提說偈試羅漢。法付僧佉耶奢。奢游海見城說偈。法付鳩摩羅馱。馱見萬騎記馬色。得人名分別衣。法付阇夜那。那為犯重人作火坑令入懺悔。坑成池罪滅。法付盤馱。馱付摩奴羅。羅分恒河為二分。自化一分。法付鶴勒夜那。那付師子。師子為檀彌羅王所害劍斬流乳。付法藏人。始迦葉終師子二十三人。末田地與商那同時取之。則二十四人。諸師皆金口所記。並是聖人能多利益。昔王不立廄于寺。立廄于屠。況好世值聖。寧無益耶。又婆羅門貨髑髏。孔達者半者不者。達者起塔禮供得生天。聞法之要功德若此。佛為此益付法藏也。此之止觀。天臺智者說己心中所行法門。智者生光滿室目現雙瞳。行法華經懺發陀羅尼。代受法師講金字般若。陳隋二國宗為帝師。安禪而化。位居五品。故經云。施四百萬億那由他國人。一一皆與七寶又化令得六通。不如初隨喜人百千萬倍。況五品耶。文云。即如來使。如來所使行如來事。大經云。是初依菩薩。智者師事南嶽。南嶽德行不可思議。十年專誦。七載方等。九旬常坐一時圓證。大小法門朗然洞發。南嶽事慧文禪師。當齊高之世獨步河淮。法門非世所知。履地戴天莫知高厚。文師用心一依釋論。論是龍樹所說。付法藏中第十三師。智者觀心論云。歸命龍樹師。驗知

龍樹是高祖師也。疑者云。中論遣蕩止觀建立。云何得同。然天竺注論凡七十家。不應是青目。而非諸師。又論云。因緣所生法。我說即是空。亦為是假名。亦是中道義(云云)。天臺傳南嶽三種止觀。一漸次。二不定。三圓頓。皆是大乘。俱緣實相同名止觀。漸則初淺后深如彼梯隥。不定前後更互。如金剛寶置之日中。圓頓初后不二如通者騰空。為三根性說三法門引三譬喻。略說竟。更廣說。漸初亦知實相。實相難解漸次易行。先修歸戒翻邪向正。止火血刀達三善道。次修禪定止欲散網。達色無色定道。次修無漏止三界獄。達涅槃道。次修慈悲止於自證。達菩薩道。后修實相止二邊偏。達常住道。是為初淺后深。漸次止觀相。不定者。無別階位約前漸后頓。更前更后。互淺互深。或事或理。或指世界為第一義。或指第一義為為人對治。或息觀為止。或照止為觀。故名不定止觀。疑者云。教境名同相頓爾異。然同而不同不同而同。漸次中六。善惡各三。無漏總中三。凡十二不同。從多為言。故名不定。此章同大乘同實相。同名止觀。何故名為辯差。然同而不同。不同而同。漸次中九不同。不定中四不同。總有十三不同。從多為言故名不同耳。一切聖人皆以無為法而有差別。即其義也。圓頓者。初緣實相造境即中無不真

【現代漢語翻譯】 現代漢語譯本 龍樹（Nāgārjuna，佛教哲學家）是高祖師。有人疑惑說，《中論》（Mūlamadhyamakakārikā）破除一切，止觀建立一切，怎麼能相同呢？然而，在天竺（印度古稱）註釋《中論》的有七十家，不應只是青目（Pingala，中論的註釋者），也不是其他諸位論師。而且《中論》說：『因緣所生法，我說即是空，也說是假名，也就是中道義。』 天臺宗（Tiantai school）傳承南嶽慧思（Nanyue Huisi）的三種止觀：一、漸次止觀，二、不定止觀，三、圓頓止觀。都是大乘（Mahayana），都緣于實相（tathatā），都名為止觀。漸次止觀是初淺后深，像那梯子一樣。不定止觀是前後更替，像金剛寶（vajra jewel）置於日中。圓頓止觀是初后不二，像通達者騰空。為三種根性的眾生說三種法門，引用三種譬喻。略說完畢。再說詳細的。 漸次止觀，開始也知道實相，但實相難以理解，漸次容易實行。先修歸戒，翻邪向正，止息火血刀，達到三善道。其次修禪定，止息慾望和散亂，達到色界（Rūpadhātu）和無色界（Arūpadhātu）的禪定之道。其次修無漏，止息三界（Trailokya）的牢獄，達到涅槃（Nirvana）之道。其次修慈悲，止息于自我的證悟，達到菩薩道（Bodhisattva path）。最後修實相，止息二邊偏執，達到常住之道。這就是初淺后深的漸次止觀之相。 不定止觀，沒有特別的階位，約前為漸，后為頓，更前更后，互淺互深，或者從事上，或者從理上。或者指世界為第一義諦（paramārtha-satya），或者指第一義諦為為人對治。或者息止觀，或者照止為觀。所以名叫不定止觀。有人疑惑說，教、境名稱相同，相卻頓然不同。然而同而不同，不同而同。漸次止觀中，善惡各有三，無漏總共三種，共有十二種不同。從多的方面來說，所以名叫不定。此章同於大乘，同於實相，同名止觀。為什麼名為辯差呢？然而同而不同，不同而同。漸次止觀中有九種不同，不定止觀中有四種不同，總共有十三種不同。從多的方面來說，所以名叫不同罷了。一切聖人都是以無為法（asaṃskṛta-dharma）而有差別，就是這個意思。 圓頓止觀，一開始就緣于實相，造境即中，沒有不真實的。

【English Translation】 English version Nāgārjuna (Buddhist philosopher) is the great patriarch. Doubters say, 'The Mūlamadhyamakakārikā refutes everything, while the Zhi-guan (止觀, cessation and contemplation) establishes everything. How can they be the same?' However, there are seventy commentators on the Mūlamadhyamakakārikā in India (ancient name for India), it shouldn't be just Pingala (commentator of the Mūlamadhyamakakārikā), nor should it be other teachers. Moreover, the Mūlamadhyamakakārikā says: 'The Dharma (law, teaching) that arises from conditions, I say is emptiness, and is also called provisional, which is also the meaning of the Middle Way.' The Tiantai school (Tiantai school) transmits the three Zhi-guan of Nanyue Huisi: 1. Gradual Zhi-guan, 2. Indeterminate Zhi-guan, 3. Perfect and Sudden Zhi-guan. All are Mahayana (Mahayana), all are based on tathatā (tathatā), and all are called Zhi-guan. Gradual Zhi-guan is initially shallow and then deep, like a ladder. Indeterminate Zhi-guan alternates between front and back, like a vajra jewel (vajra jewel) placed in the sun. Perfect and Sudden Zhi-guan is non-dual from beginning to end, like a master soaring into the sky. Three Dharma gates are spoken for beings of three natures, and three metaphors are cited. Brief explanation finished. Let's explain in more detail. Gradual Zhi-guan, in the beginning, also knows tathatā, but tathatā is difficult to understand, and gradual practice is easy to implement. First cultivate refuge and precepts, turn away from evil and towards righteousness, stop the fire, blood, and sword, and reach the three good paths. Secondly, cultivate dhyana (dhyana), stop desires and distractions, and reach the dhyana path of the Form Realm (Rūpadhātu) and the Formless Realm (Arūpadhātu). Thirdly, cultivate non-outflow, stop the prison of the Three Realms (Trailokya), and reach the path of Nirvana (Nirvana). Fourthly, cultivate loving-kindness and compassion, stop self-realization, and reach the Bodhisattva path (Bodhisattva path). Finally, cultivate tathatā, stop the bias of the two extremes, and reach the path of permanence. This is the aspect of gradual Zhi-guan, which is initially shallow and then deep. Indeterminate Zhi-guan has no special stages, approximately the front is gradual, and the back is sudden, alternating between front and back, mutually shallow and deep, either in terms of phenomena or in terms of principle. Either pointing to the world as the ultimate truth (paramārtha-satya), or pointing to the ultimate truth as a remedy for people. Either stopping contemplation, or illuminating cessation as contemplation. Therefore, it is called Indeterminate Zhi-guan. Some people doubt and say, 'The names of teaching and realm are the same, but the aspects are suddenly different.' However, the same is different, and the different is the same. In Gradual Zhi-guan, there are three each of good and evil, and three in total of non-outflow, totaling twelve differences. Speaking from the perspective of the majority, it is called indeterminate. This chapter is the same as Mahayana, the same as tathatā, and the same name as Zhi-guan. Why is it called distinguishing differences? However, the same is different, and the different is the same. There are nine differences in Gradual Zhi-guan, and four differences in Indeterminate Zhi-guan, totaling thirteen differences. Speaking from the perspective of the majority, it is called different. All sages have differences based on unconditioned Dharma (asaṃskṛta-dharma), which is the meaning. Perfect and Sudden Zhi-guan, from the beginning, is based on tathatā, creating a realm that is the Middle Way, and nothing is unreal.

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實。系緣法界一念法界。一色一香無非中道。己界及佛界眾生界亦然。陰入皆如無苦可舍。無明塵勞即是菩提無集可斷。邊邪皆中正無道可修。生死即涅槃無滅可證。無苦無集故無世間。無道無滅故無出世間。純一實相。實相外更無別法。法性寂然名止。寂而常照名觀。雖言初后無二無別。是名圓頓止觀。漸與不定置而不論。今依經更明圓頓。如了達甚深妙德賢首曰。菩薩于生死最初發心時。一向求菩提堅固不可動。彼一念功德深廣無崖際。如來分別說窮劫不能盡。此菩薩聞圓法。起圓信。立圓行。住圓位。以圓功德而自莊嚴。以圓力用建立眾生。云何聞圓法。聞生死即法身。煩惱即般若。結業即解脫。雖有三名而無三體。雖是一體而立三名。是三即一相。其實無有異。法身究竟般若解脫亦究竟。般若清淨餘亦清凈。解脫自在余亦自在。聞一切法亦如是。皆具佛法無所減少。是名聞圓法。云何圓信。信一切法即空即假即中。無一二三而一二三。無一二三是遮一二三。而一二三是照一二三。無遮無照皆究竟清凈自在。聞深不怖聞廣不疑。聞非深非廣意而有勇。是名圓信。云何圓行。一向專求無上菩提。即邊而中不餘趣向。三諦圓修不為無邊所寂有邊所動。不動不寂直入中道。是名圓行。云何入圓位。入初住時一住一切住

【現代漢語翻譯】 實：指的是系緣法界和一念法界。一色一香，無一不是中道。己界（自身所處的境界）以及佛界、眾生界也是如此。五陰、十二入等皆如，沒有苦可捨棄。無明、塵勞即是菩提，沒有集諦可斷除。邊見、邪見皆是中正，沒有道諦可修習。生死即是涅槃，沒有滅諦可證得。沒有苦諦和集諦，所以沒有世間。沒有道諦和滅諦，所以沒有出世間。純粹是唯一的實相。在實相之外，再沒有其他的法。法的本性寂靜，這叫做『止』。在寂靜中又能常照，這叫做『觀』。雖然說有初有後，但實際上沒有二樣沒有分別。這叫做圓頓止觀。至於漸修和不定修，這裡暫且不討論。現在依據經典，進一步闡明圓頓的道理。比如了達甚深妙德的賢首（指賢首菩薩）所說：菩薩在生死輪迴中最初發菩提心的時候，一心一意地追求菩提，堅定不可動搖。這一念的功德，深廣無邊無際，即使如來說法分別解說，窮盡劫數也說不完。這位菩薩聽聞圓滿的佛法，生起圓滿的信心，建立圓滿的修行，安住于圓滿的果位，用圓滿的功德來莊嚴自己，用圓滿的力量來建立眾生。 什麼是聽聞圓法？聽聞生死即是法身（Dharmakaya），煩惱即是般若（Prajna），結業即是解脫。雖然有三個名稱，但沒有三個實體。雖然是一個實體，卻立了三個名稱。這三者即是一相，其實沒有差異。法身究竟，般若和解脫也究竟。般若清凈，其餘二者也清凈。解脫自在，其餘二者也自在。聽聞一切法也是這樣，都具備佛法，沒有絲毫減少。這叫做聽聞圓法。 什麼是圓信？相信一切法即空、即假、即中。沒有一、二、三，而又是一、二、三。沒有一、二、三，是遮遣一、二、三。而一、二、三，是照了一、二、三。無遮無照，都究竟清凈自在。聽聞甚深不害怕，聽聞廣博不懷疑，聽聞非深非廣，心中充滿勇氣。這叫做圓信。 什麼是圓行？一心一意地專求無上菩提，即邊即中，不向其他方向。三諦（空諦、假諦、中諦）圓滿修習，不被無邊所寂滅，也不被有邊所動搖。不動不寂，直接進入中道。這叫做圓行。 什麼是進入圓位？進入初住（菩薩五十二個階位中的第一個階位）的時候，一住即一切住。

【English Translation】 Real: Refers to the Dharmadhatu (法界, realm of Dharma) of dependent origination and the Dharmadhatu of a single thought. Every color and every fragrance is none other than the Middle Way. The realm of oneself (己界, the realm where one resides), as well as the Buddha realm (佛界, realm of Buddha) and the sentient being realm (眾生界, realm of sentient beings), are also like this. The five skandhas (五陰, five aggregates), the twelve entrances (十二入, twelve sense bases), etc., are all as they are, with no suffering to be abandoned. Ignorance and defilements are Bodhi (菩提, enlightenment), with no accumulation to be severed. Biased and wrong views are all the Middle Way, with no path to be cultivated. Samsara (生死, birth and death) is Nirvana (涅槃, liberation), with no cessation to be attained. Without suffering and accumulation, there is no world. Without the path and cessation, there is no transcendence of the world. Purely the one and only Real Aspect. Outside of the Real Aspect, there is no other Dharma. The nature of Dharma is quiescent, this is called 'Stopping' (止). In quiescence, it constantly illuminates, this is called 'Contemplation' (觀). Although it is said to have a beginning and an end, in reality, there are no two, no differences. This is called the Perfect and Sudden Stopping and Contemplation. As for gradual cultivation and uncertain cultivation, we will not discuss them here. Now, based on the scriptures, we will further clarify the principle of the Perfect and Sudden. For example, as the Worthy Head (賢首, referring to Bodhisattva Xianshou) who understands profound virtues said: When a Bodhisattva initially generates the Bodhi mind in the cycle of birth and death, they single-mindedly pursue Bodhi, steadfast and unshakeable. The merit of this one thought is immeasurably deep and vast, and even if the Tathagata (如來, Thus Come One) were to explain it in detail, exhausting kalpas (劫, eons), it would not be fully described. This Bodhisattva hears the perfect Dharma, generates perfect faith, establishes perfect practice, abides in the perfect position, uses perfect merit to adorn themselves, and uses perfect power to establish sentient beings. What is hearing the perfect Dharma? Hearing that Samsara is Dharmakaya (法身, Dharma Body), afflictions are Prajna (般若, wisdom), and karmic bonds are liberation. Although there are three names, there are not three entities. Although it is one entity, three names are established. These three are one aspect, and in reality, there is no difference. If Dharmakaya is ultimate, then Prajna and liberation are also ultimate. If Prajna is pure, then the other two are also pure. If liberation is free, then the other two are also free. Hearing all Dharmas is also like this, all possessing the Buddha Dharma, without any reduction. This is called hearing the perfect Dharma. What is perfect faith? Believing that all Dharmas are emptiness, provisional existence, and the Middle Way. There is no one, two, or three, yet there is one, two, and three. The absence of one, two, and three is the negation of one, two, and three. The presence of one, two, and three is the illumination of one, two, and three. Without negation and without illumination, all is ultimately pure and free. Hearing the profound, one is not afraid; hearing the vast, one does not doubt; hearing neither profound nor vast, one's heart is filled with courage. This is called perfect faith. What is perfect practice? Single-mindedly and exclusively seeking unsurpassed Bodhi, being in the Middle Way, not turning to other directions. Perfectly cultivating the Three Truths (三諦, the truths of emptiness, provisional existence, and the Middle Way), not being silenced by the boundless, nor being moved by the bounded. Without movement and without silence, directly entering the Middle Way. This is called perfect practice. What is entering the perfect position? When entering the initial Abode (初住, the first of the fifty-two stages of a Bodhisattva's path), one Abode is all Abodes.

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。一切究竟一切清凈一切自在。是名圓位。云何圓自在莊嚴。彼經廣說自在相。或於此根入正受。或於彼根起出說。或於一根雙入出。或於一根不入出。餘一一根亦如是。或於此塵入正受。或於彼塵起出說或於一塵雙入出。或於一塵不入出。餘一一塵亦如是。或於此方入正受。或於彼方起出說。或於一方雙入出。或於一方不入出。或於一物入正受。或於一物起出說。或於一物雙入出。或於一物不入出。若委說者。只於一根一塵即入即出。即雙入出。即不入出。于正報中一一自在。于依報中亦如是。是名圓自在莊嚴。譬如日光週四天下。一方中。一方旦。一方夕。一方夜半。輪迴不同。只是一日而四處見異。菩薩自在亦如是。云何圓建立眾生。或放一光。能令眾生得即空即假即中益。得入出雙入出不入出益。歷行住坐臥語默作作亦如是。有緣者見如目睹光。無緣不覺盲瞽常闇。故舉龍王為譬。豎遍六天橫亙四域。興種種云震種種雷耀種種電降種種雨。龍于本宮不動不搖。而於一切施設不同。菩薩亦如是。內自通達即空即假即中不動法性。而令獲種種益得種種用。是名圓力用建立眾生。初心尚爾。況中後心。如來慇勤稱歎此法。聞者歡喜。常啼東請善財南求。藥王燒手普明刎頭。一日三舍恒河沙身。尚不能報一句之力。況

【現代漢語翻譯】 現代漢語譯本 一切究竟，一切清凈，一切自在，這被稱為圓位（究竟圓滿的果位）。 什麼是圓自在莊嚴？《彼經》中廣泛地闡述了自在的相狀：或者在這個根（指眼、耳、鼻、舌、身、意六根）進入正受（禪定），或者在那個根生起出定演說佛法；或者在一個根上同時進入和出定，或者在一個根上不進入也不出定。其餘每一個根也是這樣。 或者在這個塵（指色、聲、香、味、觸、法六塵）進入正受，或者在那個塵生起出定演說佛法；或者在一個塵上同時進入和出定，或者在一個塵上不進入也不出定。其餘每一個塵也是這樣。 或者在這個方向進入正受，或者在那個方向生起出定演說佛法；或者在一個方向上同時進入和出定，或者在一個方向上不進入也不出定。 或者在一個事物上進入正受，或者在一個事物上生起出定演說佛法；或者在一個事物上同時進入和出定，或者在一個事物上不進入也不出定。 如果詳細地說，只是在一個根、一個塵上，即進入又出定，即同時進入和出定，即不進入也不出定。在正報（眾生的身心）中，一一都是自在的，在依報（眾生所居住的環境）中也是這樣。這被稱為圓自在莊嚴。 譬如太陽光照遍四大部洲，在一個地方是早晨，在一個地方是傍晚，在一個地方是半夜，輪迴不同。只是同一天的太陽，而在四個地方所見到的景象不同。菩薩的自在也是這樣。 什麼是圓建立眾生？或者放出一種光明，能使眾生得到即空、即假、即中的利益，得到入定、出定、雙入出定、不入出定的利益。經歷行走、站立、坐臥、說話、沉默、造作等等也是這樣。有緣的人看見就像親眼目睹光明，沒有緣分的人不覺察，像盲人一樣永遠處於黑暗中。所以用龍王來比喻，龍王豎起身體遍佈六慾天，橫臥身體橫跨四大部洲，興起種種雲彩，震動種種雷聲，閃耀種種電光，降下種種雨水。龍王在自己的宮殿中不動不搖，而對於一切的施設卻各不相同。菩薩也是這樣，內心通達即空、即假、即中不動搖的法性，而使眾生獲得種種利益，得到種種作用。這被稱為圓力用建立眾生。 初發心尚且如此，何況是中間和後來的發心。如來慇勤地稱讚這種法門，聽聞的人都歡喜。常啼菩薩向東方去請法，善財童子向南方去求法，藥王菩薩焚燒手臂，普明菩薩刎頸，即使一天捨棄如恒河沙數般的身軀，尚且不能報答一句佛法的力量，何況是全部呢？

【English Translation】 English version Everything is ultimately complete, everything is pure, everything is free. This is called the 'Perfect Position' (the ultimate and complete fruition). What is the 'Perfectly Free Adornment'? The sutra extensively describes the characteristics of freedom: Either entering into Samadhi (right concentration) through this sense faculty (referring to the six sense faculties: eyes, ears, nose, tongue, body, and mind), or arising from that sense faculty to preach the Dharma; or simultaneously entering and exiting Samadhi through one sense faculty, or neither entering nor exiting Samadhi through one sense faculty. Each of the remaining sense faculties is the same. Either entering into Samadhi through this object (referring to the six sense objects: form, sound, smell, taste, touch, and dharma), or arising from that object to preach the Dharma; or simultaneously entering and exiting Samadhi through one object, or neither entering nor exiting Samadhi through one object. Each of the remaining objects is the same. Either entering into Samadhi in this direction, or arising in that direction to preach the Dharma; or simultaneously entering and exiting Samadhi in one direction, or neither entering nor exiting Samadhi in one direction. Either entering into Samadhi regarding one thing, or arising regarding one thing to preach the Dharma; or simultaneously entering and exiting Samadhi regarding one thing, or neither entering nor exiting Samadhi regarding one thing. To explain in detail, it is just that with one sense faculty, one object, there is both entering and exiting Samadhi, both simultaneous entering and exiting, and neither entering nor exiting. In the 'Principal Retribution' (the sentient being's body and mind), everything is free; in the 'Dependent Retribution' (the environment in which sentient beings live), it is also the same. This is called the 'Perfectly Free Adornment'. For example, the sunlight shines throughout the four continents. In one place it is morning, in one place it is evening, in one place it is midnight, the cycle is different. It is just the same sun, but the sights seen in the four places are different. The freedom of a Bodhisattva is also like this. What is 'Perfectly Establishing Sentient Beings'? Either emitting a single ray of light that can enable sentient beings to obtain the benefit of 'Emptiness', 'Provisional Existence', and the 'Middle Way', obtaining the benefit of entering Samadhi, exiting Samadhi, simultaneously entering and exiting Samadhi, and neither entering nor exiting Samadhi. Experiencing walking, standing, sitting, lying down, speaking, silence, acting, and so on, is also the same. Those with affinity see it as if witnessing the light with their own eyes; those without affinity do not perceive it, like the blind who are always in darkness. Therefore, the Dragon King is used as an analogy: the Dragon King erects his body to pervade the six desire heavens, and lies horizontally to span the four continents, raising various clouds, shaking various thunders, flashing various lightning, and raining various rains. The Dragon King remains unmoving and unshaken in his palace, yet the arrangements for everything are different. The Bodhisattva is also like this, inwardly understanding the unmoving Dharma-nature of 'Emptiness', 'Provisional Existence', and the 'Middle Way', and enabling sentient beings to obtain various benefits and various functions. This is called 'Perfectly Establishing Sentient Beings' through the power of application. Even the initial aspiration is like this, how much more so the middle and later aspirations. The Tathagata earnestly praises this Dharma, and those who hear it rejoice. Sadāprarudita Bodhisattva went east to request the Dharma, Sudhana went south to seek the Dharma, Bhaisajyaraja Bodhisattva burned his arms, Prabhamati Bodhisattva cut his throat; even sacrificing bodies as numerous as the sands of the Ganges River three times a day would still not be able to repay the power of a single sentence of the Dharma, let alone all of it.

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兩肩荷負百千萬劫。寧報佛法之恩。一經一說如此。余經亦然。疑者云。餘三昧愿聞誠證。然經論浩博。不可委引。略舉一兩。凈名云。始坐佛樹力降魔。得甘露滅覺道成。三轉法輪于大千。其輪本來常清凈。天人得道此為證。三寶於是現世間。此即漸教之始也。又云。佛以一音演說法。眾生隨類各得解。或有恐怖或歡喜。或生厭離或斷疑。斯則神力不共法。此證不定教也。又云。說法不有亦不無。以因緣故諸法生。無我無造無受者。善惡之業不敗亡。此證頓教也。大品云。次第行次第學次第道。此證漸也。又云。以眾色裹摩尼珠。置之水中隨物變色。此證不定也。又云。從初發心即坐道場。轉法輪度眾生。此證頓也。法華云。如是之人應以此法漸入佛慧。此證漸也。又云。若不信此法。于余深法中示教利喜。此證不定也。又云。正直舍方便但說無上道。此證頓也。大經云。從牛出乳乃至醍醐。此證漸也。又云。置毒乳中乳即殺人。乃至置毒醍醐醍醐殺人。此證不定也。又云。雪山有草名曰忍辱牛若食者即得醍醐。此證頓也。無量義云。佛轉法輪微渧先墮淹諸欲塵。開涅槃門扇解脫風。除世熱惱致法清涼。次降十二因緣雨灑無明地掩邪見光。后澍無上大乘普令一切發菩提心。此證漸也。華嚴曰。娑伽羅龍車軸雨海餘地

【現代漢語翻譯】 現代漢語譯本： 肩負著百千萬劫的重任，才能報答佛法的恩情。一部經的解說如此，其他的經典也是一樣。有疑惑的人說：『我希望聽到關於三昧（Samadhi，佛教術語，指心神平靜、專注的狀態）的真實證明。』然而，經論浩如煙海，無法全部引用，略舉一兩例。 《維摩詰經》（Vimalakirti Sutra）中說：『剛坐在菩提樹下就降伏了魔，獲得甘露般的寂滅，覺悟成道。在廣闊的世界中三次轉法輪（Dharmacakra，佛教術語，指佛陀的教法），法輪本來就是清凈的。天人和阿修羅因此得道，三寶（Triratna，佛教術語，指佛、法、僧）於是出現在世間。』這就是漸教（gradual teaching）的開始。 又說：『佛用一種聲音說法，眾生隨著各自的類別而理解。或者感到恐怖，或者感到歡喜，或者產生厭離，或者斷除疑惑。』這就是佛的神力，是與衆不同的。這證明了不定教（indefinite teaching）。 又說：『說法不是有，也不是無，因為因緣（Hetupratyaya，佛教術語，指事物產生的原因和條件）的緣故，諸法（Dharma，佛教術語，指一切事物和現象）產生。沒有我，沒有造作者，沒有承受者，善惡的業不會消失。』這證明了頓教（sudden teaching）。 《大品般若經》（Mahaprajnaparamita Sutra）中說：『次第修行，次第學習，次第證道。』這證明了漸教。 又說：『用各種顏色的東西包裹摩尼寶珠（Mani jewel，佛教術語，象徵佛性的寶珠），放在水中，隨著包裹物的顏色而改變顏色。』這證明了不定教。 又說：『從最初發菩提心（Bodhi-citta，佛教術語，指追求覺悟的心）就坐在道場（Bodhimanda，佛教術語，指證悟的場所），轉法輪度化眾生。』這證明了頓教。 《法華經》（Lotus Sutra）中說：『這樣的人應該用這種法逐漸進入佛的智慧。』這證明了漸教。 又說：『如果不相信這種法，就在其他的深奧的法中開示教導，使他們得到利益和歡喜。』這證明了不定教。 又說：『正直地捨棄方便法（Upaya，佛教術語，指善巧的方法），只說無上的道。』這證明了頓教。 《大般涅槃經》（Mahaparinirvana Sutra）中說：『從牛產出乳，乃至提煉成醍醐（Ghee，佛教術語，比喻佛法的精髓）。』這證明了漸教。 又說：『在牛奶中放入毒藥，牛奶就會殺人，乃至在醍醐中放入毒藥，醍醐也會殺人。』這證明了不定教。 又說：『雪山（Himalaya）有一種草名叫忍辱（Ksanti，佛教術語，指忍耐和寬容），牛如果吃了這種草，就能得到醍醐。』這證明了頓教。 《無量義經》（Amitartha Sutra）中說：『佛轉法輪，微小的水滴先落下，淹沒了各種慾望的塵埃，開啟了涅槃（Nirvana，佛教術語，指解脫和寂滅）之門，扇動解脫的風，消除世間的熱惱，帶來佛法的清涼。』 『然後降下十二因緣（Dvadasanga-pratityasamutpada，佛教術語，指生命輪迴的十二個環節）的雨，灑在無明（Avidya，佛教術語，指迷惑和無知）的土地上，掩蓋邪見的亮光。最後降下無上的大乘（Mahayana，佛教術語，指大乘佛教），普遍地使一切眾生髮起菩提心。』這證明了漸教。 《華嚴經》（Avatamsaka Sutra）說：『娑伽羅龍（Sagara-naga，佛教神話中的龍王）像車軸一樣降下大雨，充滿大海，剩餘的雨水落到地上。』

English version: Bearing the burden of hundreds of thousands of kalpas (aeons), one can repay the kindness of the Buddha's teachings. The explanation of one sutra is like this, and so are the other sutras. Those who doubt say, 'I wish to hear a true proof regarding samadhi (state of meditative consciousness).' However, the sutras and treatises are vast and cannot all be quoted; let me cite one or two examples briefly. The Vimalakirti Sutra says: 'Having just sat under the Bodhi tree, he subdued Mara (demon), attained the nectar-like extinction, and realized the path to enlightenment. He turned the Dharma wheel (teaching of the Buddha) three times in the vast world; the wheel was originally pure. Gods and humans attained the path because of this, and the Three Jewels (Buddha, Dharma, Sangha) then appeared in the world.' This is the beginning of the gradual teaching. It also says: 'The Buddha speaks the Dharma with one sound, and sentient beings understand according to their respective categories. Some feel fear, some feel joy, some generate aversion, and some cut off doubts.' This is the Buddha's divine power, which is unique. This proves the indefinite teaching. It also says: 'Speaking the Dharma is neither existent nor non-existent; because of causes and conditions (the reasons and conditions for the arising of things), all dharmas (phenomena) arise. There is no self, no creator, no receiver; the karma of good and evil will not perish.' This proves the sudden teaching. The Mahaprajnaparamita Sutra says: 'Practice gradually, learn gradually, attain the path gradually.' This proves the gradual teaching. It also says: 'Wrap a mani jewel (symbol of Buddha-nature) with various colors, and place it in water; it changes color according to the color of the wrapping.' This proves the indefinite teaching. It also says: 'From the initial arising of the Bodhi-citta (mind of enlightenment), he sits in the Bodhimanda (place of enlightenment), turns the Dharma wheel, and liberates sentient beings.' This proves the sudden teaching. The Lotus Sutra says: 'Such a person should gradually enter the Buddha's wisdom through this Dharma.' This proves the gradual teaching. It also says: 'If they do not believe in this Dharma, then in other profound Dharmas, show them teachings, benefit them, and make them happy.' This proves the indefinite teaching. It also says: 'Righteously abandon expedient means (skillful means) and only speak of the unsurpassed path.' This proves the sudden teaching. The Mahaparinirvana Sutra says: 'From the cow comes milk, and then it is refined into ghee (essence of the Buddha's teachings).' This proves the gradual teaching. It also says: 'If poison is placed in milk, the milk will kill; even if poison is placed in ghee, the ghee will kill.' This proves the indefinite teaching. It also says: 'There is a grass in the Himalayas called forbearance (patience); if a cow eats this grass, it will obtain ghee.' This proves the sudden teaching. The Amitartha Sutra says: 'The Buddha turns the Dharma wheel, and tiny drops of water first fall, submerging the dust of various desires, opening the gate of Nirvana (liberation), fanning the wind of liberation, eliminating the heat of the world, and bringing the coolness of the Dharma.' 'Then it rains the twelve links of dependent origination (cycle of life and death), sprinkling the ground of ignorance (delusion), covering the light of wrong views. Finally, it pours down the unsurpassed Mahayana (Great Vehicle), universally causing all beings to arouse the Bodhi-citta.' This proves the gradual teaching. The Avatamsaka Sutra says: 'Sagara-naga (Dragon King) rains heavily like an axle, filling the ocean, and the remaining rain falls on the ground.'

【English Translation】 English version: Bearing the burden of hundreds of thousands of kalpas (aeons), one can repay the kindness of the Buddha's teachings. The explanation of one sutra is like this, and so are the other sutras. Those who doubt say, 'I wish to hear a true proof regarding samadhi (state of meditative consciousness).' However, the sutras and treatises are vast and cannot all be quoted; let me cite one or two examples briefly. The Vimalakirti Sutra says: 'Having just sat under the Bodhi tree, he subdued Mara (demon), attained the nectar-like extinction, and realized the path to enlightenment. He turned the Dharma wheel (teaching of the Buddha) three times in the vast world; the wheel was originally pure. Gods and humans attained the path because of this, and the Three Jewels (Buddha, Dharma, Sangha) then appeared in the world.' This is the beginning of the gradual teaching. It also says: 'The Buddha speaks the Dharma with one sound, and sentient beings understand according to their respective categories. Some feel fear, some feel joy, some generate aversion, and some cut off doubts.' This is the Buddha's divine power, which is unique. This proves the indefinite teaching. It also says: 'Speaking the Dharma is neither existent nor non-existent; because of causes and conditions (the reasons and conditions for the arising of things), all dharmas (phenomena) arise. There is no self, no creator, no receiver; the karma of good and evil will not perish.' This proves the sudden teaching. The Mahaprajnaparamita Sutra says: 'Practice gradually, learn gradually, attain the path gradually.' This proves the gradual teaching. It also says: 'Wrap a mani jewel (symbol of Buddha-nature) with various colors, and place it in water; it changes color according to the color of the wrapping.' This proves the indefinite teaching. It also says: 'From the initial arising of the Bodhi-citta (mind of enlightenment), he sits in the Bodhimanda (place of enlightenment), turns the Dharma wheel, and liberates sentient beings.' This proves the sudden teaching. The Lotus Sutra says: 'Such a person should gradually enter the Buddha's wisdom through this Dharma.' This proves the gradual teaching. It also says: 'If they do not believe in this Dharma, then in other profound Dharmas, show them teachings, benefit them, and make them happy.' This proves the indefinite teaching. It also says: 'Righteously abandon expedient means (skillful means) and only speak of the unsurpassed path.' This proves the sudden teaching. The Mahaparinirvana Sutra says: 'From the cow comes milk, and then it is refined into ghee (essence of the Buddha's teachings).' This proves the gradual teaching. It also says: 'If poison is placed in milk, the milk will kill; even if poison is placed in ghee, the ghee will kill.' This proves the indefinite teaching. It also says: 'There is a grass in the Himalayas called forbearance (patience); if a cow eats this grass, it will obtain ghee.' This proves the sudden teaching. The Amitartha Sutra says: 'The Buddha turns the Dharma wheel, and tiny drops of water first fall, submerging the dust of various desires, opening the gate of Nirvana (liberation), fanning the wind of liberation, eliminating the heat of the world, and bringing the coolness of the Dharma.' 'Then it rains the twelve links of dependent origination (cycle of life and death), sprinkling the ground of ignorance (delusion), covering the light of wrong views. Finally, it pours down the unsurpassed Mahayana (Great Vehicle), universally causing all beings to arouse the Bodhi-citta.' This proves the gradual teaching. The Avatamsaka Sutra says: 'Sagara-naga (Dragon King) rains heavily like an axle, filling the ocean, and the remaining rain falls on the ground.'

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不堪。為上根性說圓滿修多羅。二乘如聾如啞。凈名曰。入瞻卜林不嗅餘香。入此室者但聞諸佛功德之香。首楞嚴曰。搗萬種香為丸。若燒一塵具足眾氣。大品曰。以一切種智知一切法。當學般若波羅蜜。法華曰。合掌以敬心欲聞具足道。大經曰。譬如有人在大海浴。當知是人已用諸河之水。華嚴曰。譬如日出先照高山。次照幽谷。次照平地。平地不定也。幽谷漸也。高山頓也。上來皆是金口誠言。三世如來所尊重法。過去過去。久遠久遠。邈無萠始。現在現在。無邊無際。未來未來。展轉不窮。若已今當不可思議。當知止觀諸佛之師。以法常故諸佛亦常。樂我凈等亦復如是。如是引證寧不信乎。既信其法須知三文。次第禪門合三十卷。今之十軸。是大莊嚴寺法慎私記。不定文者如六妙門。以不定意歷十二禪九想八背。觀練熏修。因緣六度無礙旋轉縱橫自在。此是陳尚書令毛喜請智者出此文也。圓頓文者。如灌頂荊洲玉泉寺所記十卷是也。雖有三文無得執文而自疣害。論云。若見若不見般若皆縛皆脫。文亦例然。疑者云。諸法寂滅相不可以言宣。大經云。生生不可說。乃至不生不生不可說。若通若別言語道斷。無能說無所說。身子云。吾聞解脫之中無有言說。故吾於此不知所云。凈名云。其所說者無說無示。其聽法者

無聞無得。斯人不能說斯法不可說。而言示人。然但引一邊不見其二。大經云。有因緣故亦可得說。法華云。無數方便種種因緣為眾生說。又云。以方便力故為五比丘說。若通若別皆可得說。大經云。有眼者為盲人說乳。此指真諦可說。天王般若云。總持無文字。文字顯總持。此指俗諦可說。又如來常依二諦說法。凈名云。文字性離即是解脫。即說是無說。大經云。若知如來常不說法是即多聞。此指不說而是說也。思益云。佛及弟子常行二事。若說若默。法華云。去來坐立。常宣妙法。如注大雨。又云。若欲求佛道常隨多聞人。善知識者是大因緣。所謂化導令得見佛。大經云。空中雲雷生象牙上華。何時一向無說。若競說默不解教意去理逾遠。離說無理離理無說。即說無說無說即說。無二無別即事而真。大悲憐愍一切無聞。如月隱重山舉扇類之。風息太虛動樹訓之。今人意鈍玄覽則難。眼依色入假文則易。若封文為害。須知文非文達一切文非文非不文。能於一文得一切解。為此義故。以三種文作達一門也。已略說緣起竟。

○今當開章為十。一大意。二釋名。三體相。四攝法。五偏圓。六方便。七正觀。八果報。九起教。十旨歸。十是數方不多不少。始則標期在茶。終則歸宗至極。善始令終總在十章中矣。生起

【現代漢語翻譯】 現代漢語譯本 無聞無得，這樣的人不能說這種法，這種法是不可說的，卻又用言語來開示他人。然而，只引用一方面，卻看不到另一方面。《大般涅槃經》說：『因為因緣的緣故，也可以說。』《妙法蓮華經》說：『用無數方便、種種因緣為眾生說法。』又說：『以方便力，為五比丘說法。』無論是通說還是別說，都可以說。《大般涅槃經》說：『有眼睛的人為盲人描述乳的樣子。』這是指真諦是可以說的。《天王般若經》說：『總持是沒有文字的，文字卻能顯現總持。』這是指俗諦是可以說的。而且，如來常常依據二諦說法。《維摩詰經》說：『文字的自性是遠離的，這就是解脫。』這就是說，說是無說。《大般涅槃經》說：『如果知道如來常常不說法，這就是多聞。』這是指不說而是在說。《思益經》說：『佛和弟子常常做兩件事，要麼說，要麼默然。』《妙法蓮華經》說：『過去、現在、坐著、站著，常常宣說妙法，如同下大雨一樣。』又說：『如果想要求佛道，常常跟隨多聞的人。』善知識是大的因緣，就是引導你見到佛。《大般涅槃經》說：『空中出現云雷，象牙上生出花。』什麼時候是一向無說的呢？如果爭論說與不說，卻不理解教義，那離真理就越來越遠了。離開說就沒有理，離開理就沒有說。說就是無說，無說就是說，沒有二，沒有分別，即事就是真。大悲憐憫一切沒有聽聞佛法的人，就像月亮隱藏在重山之後，舉起扇子來比喻；風停息了，太虛空寂靜，用搖動樹木來訓誡。現在的人心意遲鈍，難以深刻理解，依靠文字進入，就容易多了。如果因為文字而受害，要知道文字不是文字，通達一切文字，文字非文字，非不文字。能從一個文字中得到一切的理解。爲了這個意義，用三種文字來作為通達一乘的門徑。緣起已經簡略地說完了。 現在開始開章，分為十個部分：一、大意；二、釋名；三、體相；四、攝法；五、偏圓；六、方便；七、正觀；八、果報；九、起教；十、旨歸。十是數的完滿，不多也不少。開始就標明目標在茶，最終歸宗到至極的境界。善始善終，總共都在這十章之中了。生起

【English Translation】 English version Without hearing, without attainment. Such a person cannot speak of this Dharma, this Dharma is unspeakable, yet they use words to reveal it to others. However, they only cite one side, without seeing the other. The Mahaparinirvana Sutra says: 'Because of conditions, it can also be spoken.' The Lotus Sutra says: 'Using countless expedient means and various conditions to speak for sentient beings.' It also says: 'With the power of expedient means, he speaks for the five Bhikshus.' Whether it is general or specific, it can be spoken. The Mahaparinirvana Sutra says: 'One with eyes describes milk to the blind.' This refers to the fact that the ultimate truth (Paramartha-satya) can be spoken. The Prajna Sutra of the Heavenly King says: 'Dharani (總持 - mantra, mnemonic) has no words, but words reveal Dharani.' This refers to the fact that the conventional truth (Samvriti-satya) can be spoken. Moreover, the Tathagata (如來 - Thus Come One, Buddha) always teaches according to the two truths. The Vimalakirti Sutra says: 'The nature of words is detachment, which is liberation.' This means that speaking is non-speaking. The Mahaparinirvana Sutra says: 'If one knows that the Tathagata constantly does not speak Dharma, that is great learning.' This refers to not speaking, but speaking. The Siyi Sutra says: 'The Buddha and his disciples constantly do two things: either speak or remain silent.' The Lotus Sutra says: 'Going, coming, sitting, standing, constantly proclaiming the wonderful Dharma, like pouring down heavy rain.' It also says: 'If you want to seek the Buddha path, constantly follow those who have heard much.' A good teacher (善知識 - Kalyanamitra) is a great condition, which is to guide you to see the Buddha. The Mahaparinirvana Sutra says: 'Clouds and thunder arise in the sky, flowers grow on elephant tusks.' When is there ever a constant non-speaking? If one argues about speaking and not speaking, but does not understand the teachings, then one is further and further away from the truth. Without speaking, there is no principle; without principle, there is no speaking. Speaking is non-speaking, non-speaking is speaking, there is no duality, no separation, reality is truth. Great compassion pities all those who have not heard the Dharma, like the moon hidden behind heavy mountains, raising a fan to illustrate it; the wind stops, the vast emptiness is still, using shaking trees to instruct. People today are dull-witted, it is difficult to understand deeply, relying on words to enter is much easier. If one is harmed by words, one must know that words are not words, understand all words, words are non-words, non-non-words. One can obtain all understanding from one word. For this reason, use three kinds of words as a gateway to attaining the One Vehicle. The arising of conditions has been briefly explained. Now, let us begin the chapters, divided into ten parts: 1. Main Idea; 2. Explanation of Names; 3. Substance and Characteristics; 4. Embracing the Dharma; 5. Partial and Complete; 6. Expedient Means; 7. Right Contemplation; 8. Retribution; 9. Origin of Teaching; 10. Ultimate Goal. Ten is the completeness of numbers, neither more nor less. At the beginning, the goal is marked in tea, and in the end, it returns to the ultimate state. From beginning to end, it is all in these ten chapters. Arising.

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者。專次第十章也。至理寂滅無生無生者。無起無起者。有因緣故十章通是生起。別論前章為生。次章為起。緣由趣次亦復如是。所謂無量劫來癡惑所覆。不知無明即是明。今開覺之故言大意。既知無明即明不復流動。故名為止。朗然大凈呼之為觀。既聞名得體。體即攝法攝於偏圓。以偏圓解起于方便。方便既立正觀即成。成正觀已獲妙果報。從自得法起教教他。自他俱安同歸常寂。只為不達無生無起是故生起。既了無生無起。心行寂滅。言語道斷。寂然清凈。分別者。十章功德如囊中有寶。不探示人人無見者。今十章幾真幾俗幾非真非俗。幾聖說聖默非說非默。幾定幾慧幾非定慧。幾目足幾非目足。幾因果非因果。幾自他非自他。幾共不共非共非不共。幾通別非通別。幾廣略非廣略。幾橫豎非橫豎。如是等種種應自在作問。初八章即俗而真。果報一章即真而俗。旨歸章非真非俗。正觀聖默。餘八章聖說。旨歸非說非默。正觀一分是定。餘八章及一分是慧。旨歸非定非慧。大意至正觀是因。果報是果。旨歸非因非果。前八章自行起教化他。旨歸非自非他。大意至起教是目。方便至果報是足。旨歸非目非足。大意至正觀共。果報起教不共。旨歸非共非不共。大意一通八章別。旨歸非通非別。大意略八章廣。旨歸非廣非略

【現代漢語翻譯】 這（指《次第十章》）是第十章的內容。至高的真理是寂滅，沒有生起，沒有生起就是沒有開始。因為有因緣的緣故，這十章總體上是關於生起的。分別來說，前一章是關於『生』，后一章是關於『起』。緣由和次第也是如此。這是因為無量劫以來，我們被愚癡和迷惑所覆蓋，不知道無明就是明。現在開啟覺悟，所以說是『大意』。既然知道無明就是明，就不會再流動，所以叫做『止』。光明而清凈的狀態稱為『觀』。既然聽聞其名而領悟其體，這個『體』就包含了一切法，包含了偏和圓。以偏和圓的理解開始運用方便法門。方便法門建立之後，正確的觀想就得以成就。成就正確的觀想之後，就能獲得微妙的果報。從自己證得佛法開始教導他人。自己和他人都能得到安寧，一同迴歸常寂。只因爲不明白沒有生起，沒有開始，所以才會有生起。既然明白了沒有生起，沒有開始，心念和行為就會寂滅，言語的道路也斷絕，達到寂然清凈的境界。 分別來說，這十章的功德就像囊中有寶，如果不去探尋展示，人們就無法看見。現在來分析這十章：有多少是真，有多少是俗，有多少是非真非俗？有多少是聖人所說，有多少是聖人的默然，有多少是非說非默？有多少是定，有多少是慧，有多少是非定非慧？有多少是眼睛，有多少是足，有多少是非眼非足？有多少是因，有多少是果，有多少是非因非果？有多少是自，有多少是他，有多少是非自非他？有多少是共，有多少是不共，有多少是非共非不共？有多少是通，有多少是別，有多少是非通非別？有多少是廣，有多少是略，有多少是非廣非略？有多少是橫，有多少是豎，有多少是非橫非豎？像這樣等等，應該自在地提問。最初的八章是即俗而真。果報那一章是即真而俗。旨歸那一章是非真非俗。正觀是聖人的默然，其餘八章是聖人所說。旨歸是非說非默。正觀的一部分是定，其餘八章和一部分是慧。旨歸是非定非慧。大意到正觀是因，果報是果。旨歸是非因非果。前八章是自己修行並教化他人。旨歸是非自非他。大意到起教是眼睛，方便到果報是足。旨歸是非眼非足。大意到正觀是共，果報和起教是不共。旨歸是非共非不共。大意是通，八章是別。旨歸是非通非別。大意是略，八章是廣。旨歸是非廣非略。

【English Translation】 This (referring to the 'Chapter on Gradual Stages') is the content of the tenth chapter. The ultimate truth is quiescence and extinction, without arising; without arising is without beginning. Because of causes and conditions, these ten chapters are generally about arising. Specifically, the previous chapter is about 'birth' (生), and the subsequent chapter is about 'arising' (起). The causes and order are also like this. This is because for countless kalpas, we have been covered by ignorance and delusion, not knowing that non-enlightenment (無明, Wuming) is enlightenment. Now, opening up to awakening, hence the term 'main idea' (大意, Da Yi). Since we know that non-enlightenment is enlightenment, it will no longer flow, so it is called 'cessation' (止, Zhi). The state of brightness and purity is called 'contemplation' (觀, Guan). Since hearing its name and comprehending its essence, this 'essence' encompasses all dharmas, encompassing both partial and complete. With the understanding of partial and complete, we begin to use skillful means (方便, Fangbian). Once skillful means are established, correct contemplation is achieved. After achieving correct contemplation, one can obtain wonderful karmic rewards. Starting from personally attaining the Dharma, one teaches others. Both oneself and others can attain peace, returning together to eternal quiescence. Specifically, the merits of these ten chapters are like treasures in a bag; if they are not explored and displayed, people will not see them. Now, let's analyze these ten chapters: how much is true (真, Zhen), how much is conventional (俗, Su), and how much is neither true nor conventional (非真非俗, Fei Zhen Fei Su)? How much is spoken by the sages (聖人, Shengren), how much is the silence of the sages (聖默, Sheng Mo), and how much is neither spoken nor silent (非說非默, Fei Shuo Fei Mo)? How much is samadhi (定, Ding), how much is wisdom (慧, Hui), and how much is neither samadhi nor wisdom (非定慧, Fei Ding Hui)? How much is eyes (目, Mu), how much is feet (足, Zu), and how much is neither eyes nor feet (非目足, Fei Mu Zu)? How much is cause (因, Yin), how much is effect (果, Guo), and how much is neither cause nor effect (非因果, Fei Yin Guo)? How much is self (自, Zi), how much is other (他, Ta), and how much is neither self nor other (非自他, Fei Zi Ta)? How much is common (共, Gong), how much is uncommon (不共, Bu Gong), and how much is neither common nor uncommon (非共非不共, Fei Gong Fei Bu Gong)? How much is general (通, Tong), how much is specific (別, Bie), and how much is neither general nor specific (非通非別, Fei Tong Fei Bie)? How much is broad (廣, Guang), how much is concise (略, Lue), and how much is neither broad nor concise (非廣非略, Fei Guang Fei Lue)? How much is horizontal (橫, Heng), how much is vertical (豎, Shu), and how much is neither horizontal nor vertical (非橫非豎, Fei Heng Fei Shu)? Like this and so on, one should freely ask. The first eight chapters are true while being conventional. The chapter on karmic rewards is conventional while being true. The chapter on the ultimate goal is neither true nor conventional. Correct contemplation is the silence of the sages, and the remaining eight chapters are spoken by the sages. The ultimate goal is neither spoken nor silent. A part of correct contemplation is samadhi, and the remaining eight chapters and a part are wisdom. The ultimate goal is neither samadhi nor wisdom. From the main idea to correct contemplation is the cause, and karmic rewards are the effect. The ultimate goal is neither cause nor effect. The first eight chapters are self-cultivation and teaching others. The ultimate goal is neither self nor other. From the main idea to teaching is the eyes, and from skillful means to karmic rewards is the feet. The ultimate goal is neither eyes nor feet. From the main idea to correct contemplation is common, and karmic rewards and teaching are uncommon. The ultimate goal is neither common nor uncommon. The main idea is general, and the eight chapters are specific. The ultimate goal is neither general nor specific. The main idea is concise, and the eight chapters are broad. The ultimate goal is neither broad nor concise.

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。體相豎餘八橫。旨歸非橫非豎。料簡者。問。略指大意同異云何。答。通則名異意同。別則略指三門。大意在一頓。問。約顯教論顯觀。亦應約秘教論密觀。答。既分顯秘。今但明顯不說秘。問。分門可爾任論得不。答。或得或不得。教是上聖被下之言。聖能顯秘兩說。凡人宣述只可傳顯不能傳秘。聽者因何作觀。或得者。六根凈位。能以一妙音遍滿三千界。隨意悉能至則能傳秘教。若修觀者。發所修顯法不發不修者。發宿習人得論密觀。問。初淺后深是漸觀。初深后淺是何觀相。答。是不定觀。問。初后俱淺是何觀相。答。小乘意非三止觀相也。問。小乘亦是佛說。何意言非。若言非者不應言漸。答。既分大小小非所論。今言漸者從微至著之漸耳。小乘初后俱不知實相。故非今漸也。問。示三文者。文是色。色是門為非門。若是門者。色是實相更何所通。若非門者。云何而言一色一香皆是中道。答。文門並是實相。眾生多顛倒少不顛倒。以文示之。即于文達文非文非文非不文。文是其門于門得實相故。文是其門門具一切法。即門即非門即非門非不門。

○解釋者釋十章也。初釋大意。囊括始終冠戴初后。意緩難見今撮為五。謂發大心。修大行。感大果。裂大網。歸大處。云何發大心。眾生昏倒不自覺知。勸

【現代漢語翻譯】 現代漢語譯本：體相是豎八橫。旨歸既不是橫也不是豎。料簡的人問：『略指』和『大意』的含義相同還是不同？答：如果從普遍意義上講，名稱不同但意思相同。如果從分別意義上講，『略指』指三門，『大意』在於頓悟。問：如果按照顯教來討論顯觀，也應該按照密教來討論密觀嗎？答：既然已經區分了顯教和密教，現在只討論顯教，不討論密教。問：分門別類可以，那麼可以隨意討論嗎？答：有時可以，有時不可以。教是上聖為下人所說的言語，聖人能夠顯密兩種說法。凡人宣講只能傳達顯教，不能傳達密教。聽的人根據什麼來修觀呢？或者可以的情況是，六根清凈的人，能夠用一個微妙的聲音遍滿三千世界，隨意都能做到，就能傳達密教。如果修觀的人，發起所修的顯法，不發起或者不修習的人，發起宿世的習氣，就可以討論密觀。問：開始淺顯後來深入是漸觀，開始深入後來淺顯是什麼觀相？答：這是不定觀。問：開始和後來都淺顯是什麼觀相？答：這是小乘的意境，不是天臺止觀的觀相。問：小乘也是佛說的，為什麼說不是呢？如果說不是，就不應該說是漸觀。答：既然已經區分了大小乘，小乘不是我們所討論的。現在所說的漸觀，是從細微到顯著的漸進。小乘從始至終都不知道實相，所以不是我們現在所說的漸觀。問：指示三文，文是門嗎？門是門還是非門？如果是門，色就是實相，還通向哪裡呢？如果不是門，為什麼說一色一香都是中道呢？答：文和門都是實相。眾生大多顛倒，少數不顛倒。用文來指示，就能從文領悟到文非文，非文非不文。文是門，從門可以得到實相，所以文是門，門具備一切法。即是門，即不是門，即不是門也不是非門。 解釋部分是解釋十章。首先解釋大意，囊括始終，冠戴初后。意思隱晦難以理解，現在概括為五個方面，即發大心、修大行、感大果、裂大網、歸大處。什麼是發大心呢？眾生昏昧顛倒，不能自覺覺知，勸導

【English Translation】 English version: The substance and appearance are eight vertical and horizontal lines. The ultimate meaning is neither horizontal nor vertical. The questioner asks: 'What are the similarities and differences between 'brief indication' and 'general meaning'?' The answer is: 'Generally speaking, the names are different but the meanings are the same. Specifically, 'brief indication' refers to the three gates, and 'general meaning' lies in sudden enlightenment.' The questioner asks: 'If we discuss manifest contemplation according to the exoteric teachings, should we also discuss esoteric contemplation according to the esoteric teachings?' The answer is: 'Since we have already distinguished between exoteric and esoteric teachings, we will only discuss the exoteric teachings and not the esoteric teachings.' The questioner asks: 'Is it permissible to discuss freely since we have categorized the teachings?' The answer is: 'Sometimes it is, and sometimes it is not. The teachings are the words spoken by the supreme sages for the benefit of those below. The sages are capable of both exoteric and esoteric teachings. Ordinary people can only transmit the exoteric teachings and not the esoteric teachings. How can the listeners cultivate contemplation? Or, in cases where it is possible, those whose six senses are pure can fill the three thousand worlds with a single subtle sound, and if they can do so at will, they can transmit the esoteric teachings. If those who cultivate contemplation initiate the manifest dharma they cultivate, and those who do not initiate or cultivate it, initiate the habitual tendencies of past lives, then they can discuss esoteric contemplation.' The questioner asks: 'Beginning with the shallow and progressing to the deep is gradual contemplation. What is the aspect of contemplation that begins with the deep and progresses to the shallow?' The answer is: 'This is uncertain contemplation.' The questioner asks: 'What is the aspect of contemplation that is shallow from beginning to end?' The answer is: 'This is the state of mind of the Hinayana, not the aspect of the Tiantai's three kinds of cessation and contemplation.' The questioner asks: 'The Hinayana is also taught by the Buddha, so why do you say it is not? If you say it is not, then you should not say it is gradual.' The answer is: 'Since we have already distinguished between Mahayana and Hinayana, the Hinayana is not what we are discussing. The gradual contemplation we are talking about now is the gradual progress from the subtle to the obvious. The Hinayana does not know the true nature from beginning to end, so it is not the gradual contemplation we are talking about now.' The questioner asks: 'Indicating the three texts, is the text the gate? Is the gate a gate or a non-gate? If it is a gate, then form is the true nature, so where does it lead to? If it is not a gate, then why do you say that one form and one fragrance are all the Middle Way?' The answer is: 'Both the text and the gate are the true nature. Most sentient beings are deluded, and few are not deluded. By indicating with the text, one can realize from the text that the text is not the text, and the non-text is not the non-non-text. The text is the gate, and one can attain the true nature from the gate, so the text is the gate, and the gate possesses all dharmas. It is the gate, it is not the gate, it is not the gate, and it is not the non-gate.' The explanation section explains the ten chapters. First, it explains the general meaning, encompassing the beginning and the end, and crowning the beginning and the end. The meaning is obscure and difficult to understand, so now it is summarized into five aspects, namely, generating great aspiration, cultivating great practice, experiencing great results, breaking the great net, and returning to the great place. What is generating great aspiration? Sentient beings are confused and deluded, unable to be aware and know, so they are encouraged to

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令醒悟上求下化。云何行大行。雖復發心望路不動永無達期。勸牢強精進行四種三昧。云何感大果。雖不求梵天梵天自應。稱揚妙報慰悅其心。云何裂大網。種種經論開人眼目。而執此疑彼是一非諸。聞雪謂冷乃至聞鶴謂動。今融通經論解結出籠。云何歸大處。法無始終法無通塞。若知法界法界無始終無通塞。豁然大朗無礙自在。生起五略顯於十廣(云云)。

○就發心更為三。初方言。次簡非。后顯是。菩提者天竺音也此方稱道。質多者天竺音此方言心。即慮知之心也。天竺又稱污栗馱此方稱是草木之心也。又稱矣栗馱此方是積聚精要者為心也。今簡非者簡積聚草木等心。專在慮知心也。道亦有通有別。今亦簡之略為十。若其心念念專貪瞋癡。攝之不還拔之不出。日增月甚起上品十惡。如五扇提羅者。此發地獄心行火途道。若其心念念欲多眷屬。如海吞流如火焚薪。起中品十惡。如調達誘眾者。此發畜生心行血途道。若其心念念欲得名聞四遠八方稱揚欽詠。內無實德虛比賢聖。起下品十惡。如摩犍提者。此發鬼心行刀途道。若其心念念常欲勝彼不耐下人。輕他珍己如鴟高飛下視。而外揚仁義禮智信。起下品善心行阿修羅道。若其心念念欣世間樂。安其臭身悅其癡心。此起中品善心行於人道。若其心念念知三惡

苦多。人間苦樂相間。天上純樂。為天上樂關六根不出六塵不入。此上品善心行於天道。若其心念念欲大威勢。身口意才有所作一切弭從。此發欲界主心行魔羅道。若其心念念欲得利智辯聰高才勇哲。鑒達六合十方颙颙。此發世智心行尼犍道。若其心念念五塵六慾外樂蓋微。三禪樂如石泉其樂內重。此發梵心行色無色道。若其心念念知善惡輪環。凡夫耽湎賢聖所呵。破惡由凈慧。凈慧由凈禪。凈禪由凈戒尚此三法如飢如渴。此發無漏心行二乘道。若心若道其非甚多。略言十耳。或開上合下。或開下合上。令十數方足而已。舉一種為語端。強者先牽。如論云。破戒心墮地獄。慳貪心墮餓鬼。無慚愧心墮畜生。即其義也。或先起非心。或先起是心。或是非並起。譬象魚風並濁池水。像譬外魚譬內。風譬並起。又像譬諸非自外而起。魚譬內觀羸弱為二邊所動。風譬內外合雜穢濁混和。又九種是生死如蠶自縛。后一是涅槃如獐獨跳。雖得自脫未具佛法。俱非故雙簡。前九是世間不動不出。后一雖出無大悲俱非雙簡也。有為無為有漏無漏。善惡染凈縛脫真俗等。種種法門亦如是。又九法約世間苦諦。后一非苦諦。雖非苦諦曲拙灰近故雙非簡卻。次有為有漏約集諦。后一非集諦。雖非集諦曲近灰拙亦雙非簡也。次善惡染凈約道諦。

【現代漢語翻譯】 現代漢語譯本 苦多（苦難眾多）。人間苦樂相間（人間苦樂交織）。天上純樂（天界只有快樂）。因為天上樂於關閉六根，不讓六塵侵入（指眼、耳、鼻、舌、身、意六根不接觸色、聲、香、味、觸、法六塵）。這是上品善心在天道中的修行。 如果他的心念念不忘追求大威勢，身口意所做的一切都要服從於他，這就是發起了欲界主的心，行的是魔羅道（魔王之路）。 如果他的心念念不忘想要獲得敏銳的智慧、雄辯的口才、高超的才能和勇敢的哲思，能夠洞察六合十方，這就是發起了世俗智慧的心，行的是尼犍道（外道之路）。 如果他的心念念不忘五塵六慾帶來的外在快樂微不足道，而三禪的快樂就像石縫中流出的泉水一樣，內在而厚重，這就是發起了梵天之心，行的是色界和無色界之道。 如果他的心念念不忘知道善惡的輪轉，凡夫沉溺其中，賢聖所呵斥，要通過清凈的智慧來破除惡，清凈的智慧來自於清凈的禪定，清凈的禪定來自於清凈的戒律，並且像飢渴一樣渴求這三種方法，這就是發起了無漏之心，行的是二乘道（聲聞、緣覺之路）。 無論是心還是道，其中的錯誤都非常多，簡單來說有十種。或者開啟上面的，合攏下面的；或者開啟下面的，合攏上面的，使十個方面達到平衡。舉出一種作為開端，強者會先牽引。正如《論》中所說：『破戒的心會墮入地獄，慳貪的心會墮入餓鬼，無慚愧的心會墮入畜生』，就是這個意思。 或者先升起非理性的心，或者先升起理性的心，或者是非理性和理性同時升起，就像大象、魚和風同時攪動池水一樣。大象比喻外在的，魚比喻內在的，風比喻同時升起。又，大象比喻各種非理性的東西從外部升起，魚比喻內在的觀察力薄弱，被兩種極端所動搖，風比喻內外混合，污穢混雜。 前面的九種是生死輪迴，就像蠶作繭自縛一樣。後面一種是涅槃，就像獐子獨自跳躍一樣。雖然獲得了自我解脫，但還沒有具備佛法。兩者都不究竟，所以同時被否定。前面的九種是世間法，不動搖，不超出。後面一種雖然超出了世間，但沒有大悲心，所以同時被否定。 有為和無為，有漏和無漏，善和惡，染污和清凈，束縛和解脫，真諦和俗諦等等，各種各樣的法門也是如此。 前面的九種法對應於世間的苦諦。後面一種不是苦諦。雖然不是苦諦，但因為偏頗、笨拙、接近灰身滅智，所以同時被否定。 其次，有為有漏對應于集諦。後面一種不是集諦。雖然不是集諦，但因為偏頗、接近灰身滅智，所以也被同時否定。 其次，善惡染凈對應于道諦。

【English Translation】 English version Much suffering (many sufferings). In the human realm, suffering and joy are intertwined. In the heavens, there is pure joy (only happiness). This is because the heavens delight in closing off the six senses, not allowing the six dusts to enter (referring to the six senses of eye, ear, nose, tongue, body, and mind not coming into contact with the six dusts of form, sound, smell, taste, touch, and dharma). This is the practice of a superior good mind in the heavenly realm. If his mind is constantly thinking of pursuing great power and influence, and everything his body, speech, and mind do must be subservient to him, then this is arousing the mind of the lord of the desire realm, and walking the path of Mara (the path of the demon king). If his mind is constantly thinking of wanting to obtain keen wisdom, eloquent speech, outstanding talent, and courageous philosophical thinking, and to be able to discern the six directions and ten directions, then this is arousing the mind of worldly wisdom, and walking the path of the Nirgrantha (the path of the heretics). If his mind is constantly thinking that the external pleasures brought by the five dusts and six desires are insignificant, and that the joy of the third dhyana is like a spring flowing from a rock crevice, internal and profound, then this is arousing the Brahma mind, and walking the path of the form and formless realms. If his mind is constantly thinking of knowing the cycle of good and evil, that ordinary people are immersed in it, and that the wise and holy rebuke it, and that evil must be broken through with pure wisdom, that pure wisdom comes from pure dhyana, that pure dhyana comes from pure precepts, and that he thirsts for these three methods as if he were hungry and thirsty, then this is arousing the non-outflow mind, and walking the path of the two vehicles (the path of the Shravakas and Pratyekabuddhas). Whether it is the mind or the path, there are many errors in it, simply speaking, there are ten kinds. Either open the top and close the bottom; or open the bottom and close the top, so that the ten aspects are balanced. To give one as a beginning, the stronger will pull first. As it says in the Shastra: 'A mind that breaks precepts will fall into hell, a mind that is stingy will fall into the realm of hungry ghosts, a mind that is without shame will fall into the realm of animals,' that is the meaning. Either an irrational mind arises first, or a rational mind arises first, or irrationality and rationality arise simultaneously, just as an elephant, a fish, and the wind stir up the water in a pond at the same time. The elephant is a metaphor for the external, the fish is a metaphor for the internal, and the wind is a metaphor for arising simultaneously. Also, the elephant is a metaphor for various irrational things arising from the outside, the fish is a metaphor for weak internal observation, being shaken by two extremes, and the wind is a metaphor for internal and external mixing, with filth and impurity mixed together. The first nine are the cycle of birth and death, like a silkworm binding itself in a cocoon. The last one is Nirvana, like a roe deer leaping alone. Although self-liberation is attained, it does not yet possess the Buddha's Dharma. Both are not ultimate, so they are negated simultaneously. The first nine are worldly dharmas, unmoving, not transcending. The last one, although it transcends the world, does not have great compassion, so it is negated simultaneously. The conditioned and the unconditioned, the outflow and the non-outflow, good and evil, defilement and purity, bondage and liberation, truth and convention, and so on, all kinds of Dharma doors are also like this. The first nine dharmas correspond to the suffering truth of the world. The last one is not the suffering truth. Although it is not the suffering truth, it is biased, clumsy, and close to extinguishing the body and mind, so it is negated simultaneously. Secondly, the conditioned and outflow correspond to the truth of accumulation. The last one is not the truth of accumulation. Although it is not the truth of accumulation, it is biased and close to extinguishing the body and mind, so it is also negated simultaneously. Thirdly, good and evil, defilement and purity correspond to the truth of the path.

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后一是道諦。雖是道諦亦如前簡。次縛脫真俗約滅諦。后一雖是滅諦亦如前簡。若得此意。歷一切根塵三業四儀生心動念。皆此觀察勿令濁心得起。設起速滅。如有明眼人能避險惡道。世有聰明人。能遠離眾惡。初心行者若見此意。堪為世間而作依止。問。行者自發心他教發心。答自他共離皆不可。但是感應道交而論發心耳。如子墮水火。父母騷擾救之。凈名云。其子得病父母亦病。大經云。父母于病子心則偏重。動法性山入生死海。故有病行嬰兒行。是名感應發心也。禪經云。佛以四隨說法。隨樂隨宜隨治隨義。將護彼意說悅其心。附先世習令易受行。觀病輕重設藥多少。道機時熟聞即悟道。豈非隨機感應利益。智度論四悉檀。世法間隔名世界。隨其堪能名為人。兩悉檀與四隨同。亦是感應意也。更引論五複次。一明菩薩種種行故。說般若波羅蜜經。二令菩薩增唸佛三昧故。三說跋致相貌故。四拔弟子惡邪故。五說第一義故。說般若波羅蜜經。此五複次與四隨四悉皆不異。又與五因緣同。若不隨機惱他故。說于彼無益。若大悲雷雨得從微之著。論云。真法及說者聽眾難得故。如是則生死非有邊非無邊。實相非難非易非有非無。此名真法。能如此說聽名真說聽。有三悉檀益名有邊。第一義益名非有邊非無邊。故知緣起

【現代漢語翻譯】 現代漢語譯本 后一個是道諦（Dukkha-nirodha-gamini-patipada-magga，通往滅苦的道路）。雖然是道諦，也如前面一樣簡要說明。接下來用繫縛、解脫、真、俗來概括滅諦（Dukkha-nirodha，滅苦）。最後一個雖然是滅諦，也如前面一樣簡要說明。如果領會了這個意思，那麼經歷一切根、塵、三業、四儀，生起心念，都要這樣觀察，不要讓污濁的心生起。即使生起，也要迅速滅除。如同明眼人能夠避開危險的道路，世上有聰明人能夠遠離各種惡行。初學修行的人如果見到這個意思，可以作為世間的依靠。問：修行人是自己發心，還是他人教導發心？答：自己、他人共同、離開，都是不可能的。只是感應道交而論發心罷了。如同孩子掉進水火中，父母驚慌地去救他。《維摩詰經（Vimalakirti Sutra）》說：『他的孩子生病，父母也生病。』《大般涅槃經（Mahāparinirvāṇa Sūtra）》說：『父母對生病的孩子，心就特別偏重。』動搖法性山，進入生死海，所以有病行、嬰兒行，這叫做感應發心。禪經說：佛以四隨說法，隨樂、隨宜、隨治、隨義。照顧他們的心意，說他們喜歡聽的，順應他們先世的習氣，讓他們容易接受和修行。觀察病情的輕重，設定藥物的多少，道機成熟時，聽了就悟道。難道不是隨機感應的利益嗎？《智度論（Mahāprajñāpāramitāśāstra）》的四悉檀（catuḥ-siddhānta）：世間法間隔叫做世界，隨其堪能叫做人，兩悉檀與四隨相同，也是感應的意思。再引用《智度論》的五複次：一、爲了說明菩薩種種行，所以說《般若波羅蜜經（Prajñāpāramitā Sūtra）》。二、爲了讓菩薩增長唸佛三昧，三、爲了說不退轉的相貌，四、爲了拔除弟子的惡邪，五、爲了說第一義，所以說《般若波羅蜜經》。這五複次與四隨、四悉皆不異，又與五因緣相同。如果不隨機，惱亂他人，所以對他們沒有益處。如果大悲雷雨，要從小處著手。《智度論》說：真法及說法者、聽眾難以得到，所以這樣則生死非有邊非無邊，實相非難非易非有非無，這叫做真法。能如此說、聽，叫做真說、聽。有三悉檀的利益叫做有邊，第一義的利益叫做非有邊非無邊。所以知道緣起。

【English Translation】 English version The last one is the Dukkha-nirodha-gamini-patipada-magga (the Path to the Cessation of Suffering). Although it is the Path to the Cessation of Suffering, it is also briefly explained as before. Next, use bondage, liberation, truth, and convention to summarize Dukkha-nirodha (the Cessation of Suffering). Although the last one is the Cessation of Suffering, it is also briefly explained as before. If you understand this meaning, then experiencing all the roots, dusts, three karmas, and four postures, when thoughts arise, you should observe in this way, and do not let turbid thoughts arise. Even if they arise, quickly eliminate them. Just as a person with clear eyes can avoid dangerous roads, there are wise people in the world who can stay away from all kinds of evil deeds. If a beginner practitioner sees this meaning, they can be relied upon by the world. Question: Does the practitioner generate the aspiration for enlightenment themselves, or is it taught by others? Answer: Self, others together, or apart, are all impossible. It is only in terms of the interaction of responsive paths that the aspiration for enlightenment is discussed. It is like a child falling into water or fire, and the parents rush to save them. The Vimalakirti Sutra says: 'When his child is sick, the parents are also sick.' The Mahāparinirvāṇa Sūtra says: 'Parents are particularly concerned about their sick child.' Shaking the mountain of Dharma-nature and entering the sea of birth and death, therefore there are sick practices and infant practices, which are called responsive aspiration for enlightenment. The Chan Sutra says: The Buddha teaches the Dharma with four compliances: compliance with joy, compliance with suitability, compliance with treatment, and compliance with meaning. Taking care of their intentions, speaking what they like to hear, adapting to their habits from previous lives, making it easy for them to accept and practice. Observing the severity of the illness, prescribing the amount of medicine, when the time for the Dharma is ripe, they will attain enlightenment upon hearing it. Isn't this the benefit of responsive adaptation? The catuḥ-siddhānta (four siddhantas) of the Mahāprajñāpāramitāśāstra: The separation of worldly dharmas is called the world, and being capable is called a person. The two siddhantas are the same as the four compliances, which is also the meaning of responsive adaptation. Furthermore, quoting the five further explanations from the Mahāprajñāpāramitāśāstra: First, in order to explain the various practices of Bodhisattvas, the Prajñāpāramitā Sūtra is spoken. Second, in order to increase the Bodhisattva's mindfulness of Buddha Samadhi, third, in order to describe the characteristics of non-retrogression, fourth, in order to eradicate the evil and wrong views of disciples, fifth, in order to speak of the ultimate meaning, the Prajñāpāramitā Sūtra is spoken. These five further explanations are no different from the four compliances and four siddhantas, and are also the same as the five causes and conditions. If one does not adapt and annoys others, then it is of no benefit to them. If the thunderous rain of great compassion is to begin from small things. The Mahāprajñāpāramitāśāstra says: True Dharma, as well as the speaker and the audience, are difficult to obtain, so in this way, birth and death are neither finite nor infinite, and the true nature is neither difficult nor easy, neither existent nor non-existent. This is called true Dharma. Being able to speak and listen in this way is called true speaking and listening. The benefit of having three siddhantas is called finite, and the benefit of the ultimate meaning is called neither finite nor infinite. Therefore, know that dependent origination.

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能辦大事。則感應意也。然四隨四悉五緣名異意義則同。今說之。四隨是大悲應益。悉檀是憐愍遍施。蓋左右之異耳。言因緣者。或因於聖緣于凡。或因於凡緣于聖。則感應道交。當知三法言味相符。則意同。隨樂欲偏語修因所尚。世界偏語受報間隔。蓋因果之異耳。便宜者選法以擬人。為人者觀人以逗法。此乃欣赴不同耳。又五因緣者。眾生信樂為因佛說一法一切法。大菩提心也。于經是樂欲。于論是世界。眾生有大精進勇猛佛說一行一切行。則四三昧。于經是便宜。于論是為人。眾生有平等大慧為因感佛說一破一切破。獲勝果報及通經論。于經論俱是對治。眾生有佛智眼為因感佛說一究竟一切究竟。得說旨歸寂滅。于經論俱是第一義也。又五緣五複次者。菩提心是諸行本。論舉種種行蓋枝本之異耳。四三昧是通修唸佛是別修。蓋通別之異耳。勝報備說依正習果報果。跋致偏舉習果入位之相。蓋雙只之異耳。除經論疑滯者。經論是起疑執處。拔弟子惡邪者是起過人。人處異耳。本末究竟等與第一義名同易見。所以不異是為義同。又聖說多端。或次說或不次說。或具說或不具說。或雜說或不雜說。眾生稟益不同。或次益不次益。或具益不具益。或雜益不雜益。或四悉檀成五緣。五緣成四悉。或四悉成一因緣。一因緣成

【現代漢語翻譯】 現代漢語譯本 能辦大事，這便是感應的意義。然而，四隨（隨其所宜而說法）、四悉檀（四種普遍的施予）和五緣（五種因緣）名稱不同，意義則相同。現在來說明它們。四隨是大悲心應益，悉檀是憐憫心普遍施予，大概是說法角度的差異罷了。所說的因緣，或是因為聖人而緣于凡人，或是因為凡人而緣于聖人，這樣感應道交。應當知道三種說法（四隨、四悉檀、五緣）的言辭和意味相符，那麼意義就相同。隨樂欲是偏重於言語和修因所崇尚的方面，世界是偏重於言語和受報的間隔，大概是因果的差異罷了。便宜是選擇適合人的方法，為人是觀察人而採用適合他的佛法，這乃是欣然接受和應付的方式不同罷了。 又，五因緣是：眾生信樂為因，佛說一法一切法，即大菩提心。在經中是樂欲，在論中是世界。眾生有大精進勇猛，佛說一行一切行，則是四三昧（四種禪定）。在經中是便宜，在論中是為人。眾生有平等大慧為因，感佛說一破一切破，獲得殊勝的果報以及通達經論。在經論中都是對治（對治煩惱）。眾生有佛智眼為因，感佛說一究竟一切究竟，得到說法的主旨歸於寂滅。在經論中都是第一義（最高的真理）。 又，五緣和五複次（五種重複）是：菩提心是諸行之本，論中列舉種種行，大概是樹枝和樹根的差異罷了。四三昧是通修，唸佛是別修，大概是共通和個別的差異罷了。殊勝的果報詳細地說了依報、正報、習果報果，跋致（不退轉）偏重於列舉習果進入果位的狀態，大概是雙和只的差異罷了。除去經論的疑惑，經論是產生疑惑和執著的地方，拔除弟子惡邪，是產生過錯的人。人和地方不同罷了。本末究竟等與第一義名稱相同容易理解，所以不說是不同，是因為意義相同。 還有，聖人說法多種多樣，或者按順序說，或者不按順序說，或者詳細說，或者不詳細說，或者混合說，或者不混合說，眾生領受利益不同，或者按順序受益，或者不按順序受益，或者完全受益，或者不完全受益，或者混合受益，或者不混合受益。或者四悉檀成就五緣，五緣成就四悉檀，或者四悉檀成就一因緣，一因緣成就……

【English Translation】 English version 'To accomplish great things, this is the meaning of responsiveness. However, the 'Four Followings' (speaking according to what is appropriate), the 'Four Siddhantas' (four universal bestowals), and the 'Five Causes' (five causal conditions) have different names but the same meaning. Now, let's explain them. The 'Four Followings' are the response to benefit with great compassion, and the 'Siddhantas' are the universal bestowal with pity and compassion, probably just a difference in perspective. The so-called 'causes and conditions' are either because of a sage and related to ordinary people, or because of ordinary people and related to a sage, thus the way of responsiveness interacts. It should be known that the words and flavors of the three teachings (Four Followings, Four Siddhantas, Five Causes) are consistent, then the meaning is the same. 'Following inclinations' emphasizes language and what is valued in cultivation, while 'world' emphasizes language and the interval of receiving retribution, probably just a difference in cause and effect. 'Expediency' is choosing a method suitable for the person, and 'for the person' is observing the person and adopting the Dharma suitable for them, which is just a difference in joyful acceptance and response. Furthermore, the 'Five Causes' are: because sentient beings have faith and joy, the Buddha speaks of one Dharma and all Dharmas, which is the great Bodhi mind. In the Sutras, it is 'inclination,' and in the Treatises, it is 'world.' Because sentient beings have great diligence and courage, the Buddha speaks of one practice and all practices, which are the 'Four Samadhis' (four kinds of meditation). In the Sutras, it is 'expediency,' and in the Treatises, it is 'for the person.' Because sentient beings have equal great wisdom, they are moved by the Buddha to speak of one breaking and all breaking, obtaining supreme rewards and understanding the Sutras and Treatises. In both the Sutras and Treatises, it is 'antidote' (to counteract afflictions). Because sentient beings have the Buddha's wisdom eye, they are moved by the Buddha to speak of one ultimate and all ultimate, obtaining the essence of the teaching that leads to extinction. In both the Sutras and Treatises, it is the 'first principle' (the highest truth). Furthermore, the 'Five Causes' and 'Five Repetitions' are: the Bodhi mind is the root of all practices, and the Treatises list various practices, probably just a difference between branches and roots. The 'Four Samadhis' are common cultivation, and mindfulness of the Buddha is separate cultivation, probably just a difference between common and individual. Supreme rewards elaborately describe the dependent rewards, direct rewards, habitual rewards, and resultant rewards, while 'Avaivartika' (non-retrogression) emphasizes listing the state of entering the position of habitual rewards, probably just a difference between pairs and singles. Removing doubts about the Sutras and Treatises, the Sutras and Treatises are places where doubts and attachments arise, and eradicating the evil and wrongdoings of disciples is the person who generates faults. The person and the place are different. The beginning, end, ultimate, etc., have the same name as the 'first principle' and are easy to understand, so it is not said to be different because the meaning is the same. Also, the Sage's teachings are diverse, sometimes speaking in order, sometimes not in order, sometimes speaking in detail, sometimes not in detail, sometimes speaking mixed, sometimes not mixed, and sentient beings receive benefits differently, sometimes benefiting in order, sometimes not benefiting in order, sometimes benefiting completely, sometimes not benefiting completely, sometimes benefiting mixed, sometimes not benefiting mixed. Or the Four Siddhantas accomplish the Five Causes, the Five Causes accomplish the Four Siddhantas, or the Four Siddhantas accomplish one cause, and one cause accomplishes...

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一悉。或一一因緣皆具四悉。四悉具五緣。如是等種種互相成顯。還以三止觀結之。可以意知。又以一止觀結之。發菩提心即是觀。邪僻心息即是止。又五略只是十廣。初五章只是發菩提心一意耳。方便正觀只是四三昧耳。果報一章只明違順。違即二邊果報。順即勝妙果報。起教一章轉其自心利益於他。或作佛身施權實。或作九界像對揚漸頓。轉漸頓弘通漸頓。旨歸章只是同歸大處秘密藏中。故知略廣意同也。

○顯是更為三。初四諦。次四弘。后六即。四諦名相出大經聖行品。謂生滅無生滅無量無作。生滅者苦集是世因果。道滅出世因果。苦則三相遷移。集則四心流動。道則對治易奪。滅則滅有還無。雖世出世皆是變異。故名生滅四諦也。無生者。苦無逼迫一切皆空。豈有空能遣空。即色是空。受想行識亦復如是。故無逼迫相也。集無和合相者。因果俱空。豈有因空與果空合。歷一切貪瞋癡亦復如是。道不二相無能治所治。空尚無一云何有二耶。法本不然今則無滅。不然不滅故名無生四諦也。無量者。分別校計苦有無量相。謂一法界苦尚復若干。況十法界則種種若干。非二乘若智若眼所能知見。乃是菩薩所能明瞭。謂地獄種種若干差別。鈹剝割截燒煮剉切。尚復若干不可稱計。況復余界種種色種種受想行識。

【現代漢語翻譯】 現代漢語譯本：一悉檀（Siddhanta，意為究竟的結論或教義）。或者說，每一個因緣都具備四悉檀（Siddhanta，意為四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。四悉檀具備五種因緣。像這樣等等種種互相成就顯現。最終還是用三種止觀（Samatha-vipassana，意為止息和觀照）來總結它。這可以通過意會來理解。又可以用一種止觀來總結它。發起菩提心（Bodhi-citta，意為覺悟之心）就是觀，邪僻的心止息就是止。另外，五略只是十廣的概括。最初的五章只是發起菩提心這一意旨。方便正觀只是四種三昧（Samadhi，意為禪定）的概括。果報一章只是闡明違背和順從。違背就是二邊的果報，順從就是殊勝美妙的果報。起教一章是轉化自己的心來利益他人，或者示現佛身來施予權巧和真實，或者示現九界的形象來對揚漸教和頓教，轉漸教和頓教來弘揚漸教和頓教。旨歸章只是共同歸向大處秘密藏中。所以知道略和廣的意旨是相同的。

顯是更分為三個方面。首先是四諦（Arya-satya，意為四種真理），其次是四弘誓願（Catur-pranidhana，意為四種廣大的誓願），最後是六即（Liu-ji，意為六個階段的即）。四諦的名相出自《大經·聖行品》。即生滅四諦、無生四諦、無量四諦、無作四諦。生滅四諦是指苦諦（Dukkha-satya，意為痛苦的真理）和集諦（Samudaya-satya，意為痛苦的根源的真理）是世間的因果，道諦（Marga-satya，意為解脫痛苦的道路的真理）和滅諦（Nirodha-satya，意為痛苦的止息的真理）是出世間的因果。苦諦則有三相遷移，集諦則有四心流動，道諦則有對治易奪，滅諦則是滅有還無。雖然世間和出世間都是變異的，所以稱為生滅四諦。無生四諦是指，苦諦沒有逼迫，一切皆空，哪裡有空能遣除空？即色（Rupa，意為物質）即是空，受（Vedana，意為感受）、想（Samjna，意為知覺）、行（Samskara，意為意志）、識（Vijnana，意為意識）也是這樣。所以沒有逼迫相。集諦沒有和合相，因為因果都空，哪裡有因空與果空相合？歷經一切貪（Lobha，意為貪婪）、嗔（Dvesha，意為嗔恨）、癡（Moha，意為愚癡）也是這樣。道諦不二相，沒有能治和所治，空尚且沒有一，怎麼會有二呢？法本來自然，現在則沒有滅。不然不滅，所以稱為無生四諦。無量四諦是指，分別校計苦有無量的相。說一個法界的苦尚且有若干，何況十法界則種種若干，不是二乘（Sravaka-yana and Pratyekabuddha-yana，意為聲聞乘和緣覺乘）的智慧和眼睛所能知見的，乃是菩薩所能明瞭的。說地獄種種若干差別，鈹剝割截燒煮剉切，尚且若干不可稱計，何況其餘各界的種種色、種種受想行識。

【English Translation】 English version: One Siddhanta (Siddhanta, meaning ultimate conclusion or doctrine). Or, each and every cause and condition possesses all four Siddhanthas (Siddhanta, meaning four accomplishments: Worldly Siddhanta, Individual Siddhanta, Remedial Siddhanta, and First Principle Siddhanta). The four Siddhanthas possess five conditions. Like this, all sorts of things mutually accomplish and manifest. Ultimately, it is summarized with the three Samatha-vipassana (Samatha-vipassana, meaning cessation and contemplation). This can be understood through intuition. It can also be summarized with one Samatha-vipassana. Arousing Bodhi-citta (Bodhi-citta, meaning the mind of enlightenment) is contemplation; the cessation of perverse thoughts is cessation. Furthermore, the five summaries are just the condensation of the ten expansions. The initial five chapters are just about the single intention of arousing Bodhi-citta. Expedient correct contemplation is just the condensation of the four Samadhis (Samadhi, meaning meditative absorption). The chapter on karmic retribution just clarifies opposition and compliance. Opposition is the karmic retribution of the two extremes; compliance is the supremely wonderful karmic retribution. The chapter on the arising of teachings is about transforming one's own mind to benefit others, or manifesting a Buddha body to bestow skillful means and reality, or manifesting the images of the nine realms to contrast and promote gradual and sudden teachings, transforming gradual and sudden teachings to propagate gradual and sudden teachings. The chapter on the ultimate aim is just about jointly returning to the great place, the secret treasury. Therefore, it is known that the intentions of the summary and the expansion are the same.

Manifestation is further divided into three aspects. First are the Four Noble Truths (Arya-satya, meaning four noble truths), second are the Four Great Vows (Catur-pranidhana, meaning four great vows), and third are the Six Identities (Liu-ji, meaning six stages of identity). The names and characteristics of the Four Noble Truths come from the 'Sacred Conduct' chapter of the Great Sutra. Namely, the Four Noble Truths of arising and ceasing, the Four Noble Truths of non-arising, the Four Noble Truths of immeasurable, and the Four Noble Truths of non-action. The Four Noble Truths of arising and ceasing refer to the Truth of Suffering (Dukkha-satya, meaning the truth of suffering) and the Truth of the Accumulation of Suffering (Samudaya-satya, meaning the truth of the origin of suffering) as the worldly cause and effect; the Truth of the Path (Marga-satya, meaning the truth of the path to the cessation of suffering) and the Truth of the Cessation of Suffering (Nirodha-satya, meaning the truth of the cessation of suffering) as the transmundane cause and effect. The Truth of Suffering has the migration of the three characteristics; the Truth of Accumulation has the movement of the four minds; the Truth of the Path has the ease of treatment and removal; the Truth of Cessation has the cessation of existence and return to non-existence. Although both the worldly and transmundane are transformations, hence they are called the Four Noble Truths of arising and ceasing. The Four Noble Truths of non-arising refer to the fact that the Truth of Suffering has no oppression, everything is empty, where is there emptiness that can dispel emptiness? That is, form (Rupa, meaning matter) is emptiness, and so are feeling (Vedana, meaning sensation), perception (Samjna, meaning perception), volition (Samskara, meaning volition), and consciousness (Vijnana, meaning consciousness). Therefore, there is no characteristic of oppression. The Truth of Accumulation has no characteristic of combination, because both cause and effect are empty, where is there a combination of empty cause and empty effect? Experiencing all greed (Lobha, meaning greed), hatred (Dvesha, meaning hatred), and delusion (Moha, meaning delusion) is also like this. The Truth of the Path has no duality, there is no curer and no cured, emptiness does not even have one, how can there be two? The Dharma originally comes from nature, and now there is no cessation. Neither arising nor ceasing, hence they are called the Four Noble Truths of non-arising. The Four Noble Truths of immeasurable refer to the fact that, upon distinguishing and calculating, suffering has immeasurable characteristics. Saying that the suffering of one Dharma realm is already several, how much more so are the ten Dharma realms, which are all sorts of several, not knowable and seeable by the wisdom and eyes of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana, meaning Hearer Vehicle and Solitary Buddha Vehicle), but are clear to Bodhisattvas. Saying that the various differences of the hells, skinning, peeling, cutting, severing, burning, boiling, chopping, and slicing, are already several and uncountable, how much more so are the various forms, various feelings, perceptions, volitions, and consciousnesses of the other realms.

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塵沙海渧寧當可盡。故非二乘知見。菩薩智眼乃能通達。又集有無量相。謂貪慾瞋癡種種心種種身口集業若干。身曲影斜聲喧響濁。菩薩照之不謬耳。又道有無量相。謂析體拙巧方便曲直長短權實菩薩精明而不謬濫。又滅有無量相。如是方便能滅見諦。如是方便能滅思惟。各有若干正助。菩薩洞覽無毫差也。又即空方便正助若干皆無若干。雖無若干而分別若干無謬無亂。又如是方便能析滅四住。又如是方便能體滅四住。如是方便能滅塵沙。如是方便能滅無明。雖種種若干彼彼不雜。又三悉檀分別故有若干。第一義悉檀則無若干。雖無若干從多為論故名若干。稱無量四諦也。無作四諦者。皆是實相不可思議。非但第一義諦無復若干。若三悉檀及一切法無復若干。此義可知不復委記。若以四諦豎對諸土有增有減。同居有四。方便則三。實報則二。寂光但一。若橫敵對者。同居生滅。方便無生滅。實報無量。寂光無作(云云)。又總說名四諦。別說名十二因緣。苦是識名色六入觸受生老死七支。集是無明行愛取有等五支。道是對治因緣方便。滅是無明滅乃至老死滅。故大經開四四諦。亦開四十二因緣。下智觀故得聲聞菩提。中智觀故得緣覺菩提。上智觀故得菩薩菩提。上上智觀故得佛菩提。又中論偈云。因緣所生法。即是生

【現代漢語翻譯】 現代漢語譯本： 如同塵沙和海水中的水滴一樣，數量是無法窮盡的。因此，這不是聲聞乘和緣覺乘（二乘）所能理解的境界。只有菩薩的智慧之眼才能通達。此外，『集』（苦集滅道中的集諦，指苦的根源）有無量的相狀，例如貪慾、嗔恚、愚癡等種種心念，以及種種身口所造的業，各有不同的數量。如同身形彎曲影子也傾斜，聲音喧鬧迴響也渾濁一樣。菩薩能夠明察這些，不會有任何謬誤。 此外，『道』（苦集滅道中的道諦，指解脫苦的方法）也有無量的相狀，例如分析、整體、笨拙、巧妙、方便、正直、長、短、權、實等。菩薩精通明瞭這些，不會混淆錯用。 此外，『滅』（苦集滅道中的滅諦，指苦的止息）也有無量的相狀。例如，用這樣的方便法門能夠滅除見諦（見惑），用那樣的方便法門能夠滅除思惟（思惑），每種都有若干正助之法。菩薩能夠洞察一切，沒有絲毫差錯。 此外，即使是『即空』的方便，正助之法各有若干，實際上並沒有若干。雖然沒有若干，但分別起來卻各有若干，不會有謬誤或混亂。 此外，用這樣的方便法門能夠分析滅除四住地煩惱（四種根本煩惱），用那樣的方便法門能夠體悟滅除四住地煩惱，用這樣的方便法門能夠滅除塵沙惑（菩薩的煩惱），用這樣的方便法門能夠滅除無明惑（根本的迷惑）。雖然種種不同，各有若干，但彼此不會混雜。 此外，由於用三悉檀（三種教化方式，即世界悉檀、各各為人悉檀、第一義悉檀）來分別，所以有若干種差別。但從第一義悉檀（從真理的角度）來看，則沒有若干種差別。雖然沒有若干種差別，但從多種角度來討論，所以稱之為若干。這稱之為無量的四諦。 無作四諦（不假造作的四諦）都是實相，不可思議。不僅第一義諦沒有若干種差別，如果從三悉檀及一切法來看，也沒有若干種差別。這個道理很容易理解，不再詳細說明。如果用四諦豎向對應各個國土，則有增有減。同居土有四諦，方便土有三諦，實報土有二諦，寂光土只有一諦。如果橫向對應，則同居土有生滅，方便土沒有生滅，實報土是無量的，寂光土是無作的（不再詳細說明）。 總的來說，稱為四諦；分別來說，稱為十二因緣。苦諦是識、名色、六入、觸、受、生、老死等七支。集諦是無明、行、愛、取、有等五支。道諦是對治因緣的方便。滅諦是無明滅，乃至老死滅。所以《大般涅槃經》開示了四四諦，也開示了四十二因緣。下等智慧的人觀察，可以得到聲聞菩提。中等智慧的人觀察，可以得到緣覺菩提。上等智慧的人觀察，可以得到菩薩菩提。上上等智慧的人觀察，可以得到佛菩提。 此外，《中論》中的偈頌說：『因緣所生法，即是生』

【English Translation】 English version: The number of specks of dust and drops of water in the ocean is inexhaustible. Therefore, this is not the knowledge and vision of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Only the wisdom eye of a Bodhisattva can penetrate it. Furthermore, 『Samudaya』 (the truth of the origin of suffering) has countless aspects, such as greed, anger, ignorance, and various thoughts, as well as the various karmas created by body, speech, and mind, each with different quantities. Just as a crooked body casts a slanted shadow, and a noisy sound produces a turbid echo, the Bodhisattva can clearly observe these without any error. Furthermore, 『Mārga』 (the truth of the path to the cessation of suffering) also has countless aspects, such as analysis, synthesis, clumsiness, skillfulness, expedient means, straightforwardness, length, shortness, provisionality, and reality. The Bodhisattva is proficient and clear about these, without confusing or misusing them. Furthermore, 『Nirodha』 (the truth of the cessation of suffering) also has countless aspects. For example, with such expedient means, one can extinguish the views of truth (wrong views); with such expedient means, one can extinguish thoughts (afflictions of thought), each with several correct and auxiliary methods. The Bodhisattva can see through everything without the slightest error. Furthermore, even the expedient means of 『emptiness,』 the correct and auxiliary methods each have several, but in reality, there are not several. Although there are not several, when distinguished, each has several, without error or confusion. Furthermore, with such expedient means, one can analyze and extinguish the Four Abodes of Afflictions (four fundamental afflictions); with such expedient means, one can realize and extinguish the Four Abodes of Afflictions; with such expedient means, one can extinguish the dust-like afflictions (afflictions of Bodhisattvas); with such expedient means, one can extinguish ignorance (fundamental delusion). Although they are all different, each with several, they do not mix with each other. Furthermore, because of the distinction made by the Three Vehicles (three ways of teaching, namely Lokasamvrti-satya, Purusha-pratipurusha-satya, Paramartha-satya), there are several differences. But from the perspective of the Paramartha-satya (ultimate truth), there are no several differences. Although there are no several differences, it is called several because it is discussed from multiple perspectives. This is called the immeasurable Four Noble Truths. The Uncreated Four Noble Truths are all reality and are inconceivable. Not only does the Paramartha-satya not have several differences, but if viewed from the Three Vehicles and all dharmas, there are also no several differences. This principle is easy to understand and will not be explained in detail. If the Four Noble Truths are vertically aligned with various lands, there are increases and decreases. The Sahā World has the Four Noble Truths, the Land of Expedient Means has three, the Land of Actual Reward has two, and the Land of Tranquil Light has only one. If horizontally aligned, the Sahā World has birth and death, the Land of Expedient Means has no birth and death, the Land of Actual Reward is immeasurable, and the Land of Tranquil Light is uncreated (not explained in detail). Generally speaking, it is called the Four Noble Truths; specifically speaking, it is called the Twelve Links of Dependent Origination. Suffering is the seven links of consciousness, name and form, the six entrances, contact, sensation, birth, old age, and death. Origin is the five links of ignorance, action, love, grasping, and existence. The Path is the expedient means of counteracting conditions. Cessation is the cessation of ignorance, and so on, up to the cessation of old age and death. Therefore, the Mahāparinirvāṇa Sūtra reveals the Four Noble Truths and also reveals the Forty-two Links of Dependent Origination. Those with lower wisdom observe and can attain Śrāvaka Bodhi. Those with medium wisdom observe and can attain Pratyekabuddha Bodhi. Those with higher wisdom observe and can attain Bodhisattva Bodhi. Those with the highest wisdom observe and can attain Buddha Bodhi. Furthermore, a verse in the Mūlamadhyamakakārikā says: 『That which arises from conditions is birth』

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滅。我說即是空。是無生滅。亦名為假名。是無量。亦名中道義。是無作。又解。因緣即集。所生即苦。滅苦方便是道。苦集儘是滅。又偈言因緣。因緣即無明。所生法即行名色六入等。故文云。為利根弟子說十二因緣不生不滅相。指前二十五品。為鈍根弟子說十二因緣生滅相。指后兩品。當知論偈總說即四種四諦。別說即四種十二因緣也。已分別四四諦竟。諸經明種種發菩提心。或言推種種理髮菩提心。或睹佛種種相發菩提心。或睹種種神通。或聞種種法。或游種種土。或睹種種眾。或見修種種行。或見種種法滅。或見種種過。或見他受種種苦而發菩提心。略舉十種為首廣說(云云)。推理髮心者。法性自天而然。集不能染苦不能惱。道不能通滅不能凈。如雲籠月不能妨害。卻煩惱已乃見法性。經言。滅非真諦因滅會真。滅尚非真三諦焉是。煩惱中無菩提菩提中無煩惱。是名推生滅四諦上求佛道下化眾生髮菩提心。推無生四諦發心者。法性不異苦集。但迷苦集失法性。如水結為水無別水也。達苦集無苦集即會法性。苦集尚是。何況道滅。經言。煩惱即是菩提。菩提即是煩惱。是名推無生四諦上求下化發菩提心。推無量者。夫法性者名為實相。尚非二乘境界況復凡夫。出二邊表別有凈法。如佛藏經十喻(云云)。是名

【現代漢語翻譯】 現代漢語譯本： 滅。我說這就是空，是無生無滅，也稱為假名，是無量，也稱為中道義，是無作。又解釋說，因緣就是集（samudaya，苦之生起），所生就是苦（duhkha，痛苦），滅苦的方便就是道（marga，解脫之道），苦集滅盡就是滅（nirodha，涅槃）。又有偈語說因緣，因緣就是無明（avidya），所生法就是行（samskara）、名色（nama-rupa）、六入（sadayatana）等。所以經文中說，為利根的弟子說十二因緣不生不滅相，指的是前面的二十五品；為鈍根的弟子說十二因緣生滅相，指的是後面的兩品。應當知道，論中的偈語總說就是四種四諦（catvari-arya-satyani，四聖諦），別說就是四種十二因緣。已經分別四種四諦完畢。諸經中說明種種發菩提心（bodhicitta，菩提心）的方式，或者說通過推究種種道理髮菩提心，或者見到佛的種種相發菩提心，或者見到種種神通，或者聽聞種種法，或者遊歷種種國土，或者見到種種眾生，或者見到修種種行，或者見到種種法滅，或者見到種種過失，或者見到他人遭受種種苦難而發菩提心。略舉十種作為開頭廣泛解說（此處省略）。通過推理髮菩提心的人，認為法性（dharmata，法性）是自然而然的，集不能染污它，苦不能惱亂它，道不能疏通它，滅不能凈化它。如同云籠罩月亮，不能妨礙月亮的光明。去除煩惱之後才能見到法性。經中說，滅不是真諦，因為滅只是會歸於真。滅尚且不是真諦，那麼三諦又怎麼是呢？煩惱中沒有菩提，菩提中沒有煩惱。這叫做推究生滅四諦，上求佛道，下化眾生，發菩提心。推究無生四諦發菩提心的人，認為法性與苦集沒有差別，只是迷惑于苦集而失去了法性，如同水結成冰，冰沒有不同於水。通達苦集沒有苦集，就能夠會歸於法性。苦集尚且是法性，何況道滅？經中說，煩惱就是菩提，菩提就是煩惱。這叫做推究無生四諦，上求下化，發菩提心。推究無量的人，認為法性被稱為實相（tathata，如如），尚且不是二乘（sravaka-yana and pratyeka-buddha-yana，聲聞乘和緣覺乘）的境界，更何況是凡夫。超出二邊，表明別有清凈的法。如同《佛藏經》中的十個比喻（此處省略）。這叫做……

【English Translation】 English version: 'Extinction'. I say that is emptiness. It is without arising or ceasing. It is also called a provisional name. It is immeasurable. It is also called the Middle Way. It is unconditioned. Furthermore, it can be explained that condition is accumulation (samudaya, the arising of suffering), what is produced is suffering (duhkha, suffering), the means to extinguish suffering is the path (marga, the path to liberation), and the complete cessation of suffering and accumulation is extinction (nirodha, nirvana). Also, a verse says that condition is ignorance (avidya), and the phenomena produced are actions (samskara), name and form (nama-rupa), the six sense bases (sadayatana), etc. Therefore, the text says, 'For disciples of sharp faculties, explain the aspect of the twelve links of dependent origination as neither arising nor ceasing,' referring to the preceding twenty-five chapters. 'For disciples of dull faculties, explain the aspect of the twelve links of dependent origination as arising and ceasing,' referring to the following two chapters. It should be known that the verses in the treatise generally speak of the four types of Four Noble Truths (catvari-arya-satyani, the Four Noble Truths), and specifically speak of the four types of twelve links of dependent origination. The differentiation of the four types of Four Noble Truths is now complete. Various sutras explain various ways of generating Bodhicitta (bodhicitta, the mind of enlightenment), either by investigating various principles, or by beholding the various forms of the Buddha, or by witnessing various supernatural powers, or by hearing various teachings, or by traveling to various lands, or by seeing various assemblies, or by observing the cultivation of various practices, or by seeing the extinction of various dharmas, or by seeing various faults, or by seeing others suffering various hardships, and thereby generating Bodhicitta. Briefly listing ten as a beginning for extensive explanation (omitted here). Those who generate Bodhicitta through reasoning believe that the nature of reality (dharmata, the nature of reality) is naturally so, accumulation cannot defile it, suffering cannot afflict it, the path cannot penetrate it, and extinction cannot purify it. Like clouds covering the moon, they cannot obstruct the moon's light. Only after removing afflictions can one see the nature of reality. The sutra says, 'Extinction is not the true truth, because extinction only leads to the true.' If extinction is not the true truth, then how can the three truths be? There is no Bodhi in afflictions, and no afflictions in Bodhi. This is called investigating the Four Noble Truths of arising and ceasing, seeking the Buddha's path above, transforming sentient beings below, and generating Bodhicitta. Those who generate Bodhicitta by investigating the Four Noble Truths of non-arising believe that the nature of reality is no different from suffering and accumulation, but one is deluded by suffering and accumulation and loses the nature of reality, just as water freezes into ice, and ice is no different from water. Understanding that suffering and accumulation are without suffering and accumulation allows one to return to the nature of reality. If suffering and accumulation are still the nature of reality, how much more so are the path and extinction? The sutra says, 'Afflictions are Bodhi, and Bodhi is afflictions.' This is called investigating the Four Noble Truths of non-arising, seeking above and transforming below, and generating Bodhicitta. Those who investigate the immeasurable believe that the nature of reality is called Suchness (tathata, Suchness), and is not even the realm of the two vehicles (sravaka-yana and pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Realizer Vehicle), let alone ordinary beings. Transcending the two extremes, it indicates that there is a separate pure dharma. Like the ten metaphors in the Sutra of the Buddha Treasury (omitted here). This is called...

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推無量四諦上求下化發菩提心。推無作者。夫法性與一切法無二無別。凡法尚是。況二乘乎。離凡法更求實相。如避此空彼處求空。即凡法是實法。不須舍凡向聖。經言。生死即涅槃。一色一香皆是中道。是名推無作四諦上求下化發菩提心。若推一法即洞法界達邊到底。究竟橫豎事理具足。上求下化備在其中。方稱發菩提心。菩提名道。道能通到橫豎彼岸。名發心波羅蜜。故於推理委作淺深事理周遍。下去法法例爾。◎

摩訶止觀卷第一(上)

摩訶止觀卷第一(下)

隋天臺智者大師說

門人灌頂記

◎觀佛相好發心者。若見如來。父母生身身相昞著。明瞭得處輝麗灼爍。毗首羯磨所不能作。勝轉輪王相好纏絡世間希有。天上天下無如佛。十方世界亦無比。愿我得佛齊聖法王。我度眾生無數無央。是為見應佛相好上求下化發菩提心。若見如來知如來無如來。若見相好知相好非相好。如來及相皆如虛空。空中無佛況復相好。見如來非如來即見如來。見相非相即見諸相。愿我得佛齊聖法王。我度眾生無數無央。是為見勝應相好上求下化發菩提心。若見如來身相一切靡所不現。如明凈鏡睹眾色像。一一相好凡聖不得其邊。梵天不見其頂。目連不窮其聲。論云。無形第一體非莊嚴莊嚴。愿我

【現代漢語翻譯】 現代漢語譯本： 推演無量四諦（Satya，真諦）之理，上求佛道，下化眾生，發起菩提心（Bodhi-citta，覺悟之心）。推演萬法無作者（無自性）。法性（Dharmata，諸法實相）與一切法無二無別。凡夫之法尚且如此，何況二乘（聲聞、緣覺）之法？若離開凡夫之法，更去尋求實相（Reality），就如同避開此處的虛空，到別處去尋求虛空。要知道，凡夫之法即是真實之法，不須捨棄凡夫之法而趨向聖人之法。《經》中說：『生死即是涅槃（Nirvana，寂滅）。』『一色一香皆是中道（Madhyamaka，中觀）。』這就是推演無作者四諦，上求佛道，下化眾生，發起菩提心。若能推演一法，即能洞達法界（Dharmadhatu，宇宙萬有），通達邊際，究竟橫遍十方、豎窮三際的事理，上求佛道，下化眾生，都已具備其中，方可稱為發起菩提心。菩提名為道，道能通達到橫豎彼岸（Paramita，到彼岸），名為發心波羅蜜（Paramita，度）。因此，對於推理，要詳細瞭解其淺深事理，周遍一切。以下各法，皆可依此類推。

《摩訶止觀》卷第一（上） 《摩訶止觀》卷第一（下） 隋 天臺智者大師 說 門人 灌頂 記

觀佛相好發心者。如果見到如來（Tathagata，佛陀），父母所生的色身相好炳然顯著，明亮而清晰，光輝燦爛，如同毗首羯磨（Vishvakarman，工巧天）所不能造作，勝過轉輪王（Chakravartin，統治世界的理想君主）的相好，纏繞交織，世間稀有。天上天下沒有能比得上佛的，十方世界也沒有能與之相比的。因此發願：『愿我得佛，齊同聖法之王，我度化眾生無數無央。』這是見到應化佛（Nirmanakaya，應化身）的相好，上求佛道，下化眾生，發起菩提心。如果見到如來，了知如來無如來，如果見到相好，了知相好非相好。如來以及相好，都如虛空一般。虛空中沒有佛，更何況相好？見到如來非如來，即是見到如來；見到相非相，即是見到諸相。因此發願：『愿我得佛，齊同聖法之王，我度化眾生無數無央。』這是見到殊勝應化身的相好，上求佛道，下化眾生，發起菩提心。如果見到如來的身相，一切無所不現，如同明亮的鏡子映照出各種色像，一一相好，凡夫聖人無法測度其邊際，梵天（Brahma，色界天主）也見不到佛的頭頂，目連（Maudgalyayana，神通第一的佛陀弟子）也聽不窮盡佛的聲音。《論》中說：『無形是第一義諦，並非莊嚴而是真正的莊嚴。』因此發願：

【English Translation】 English version: By thoroughly investigating the immeasurable Four Noble Truths (Satya), aspiring upwards for Buddhahood and downwards to transform sentient beings, one arouses the Bodhi-citta (the mind of enlightenment). By thoroughly investigating the absence of a creator (no self-nature). The Dharmata (the nature of reality) is non-dual and undifferentiated from all dharmas. If even ordinary dharmas are like this, what more need be said of the dharmas of the Two Vehicles (Shravakas and Pratyekabuddhas)? To seek the true reality apart from ordinary dharmas is like avoiding emptiness here and seeking emptiness elsewhere. Know that ordinary dharmas are true dharmas; there is no need to abandon the ordinary to seek the sacred. The Sutra says, 'Birth and death are Nirvana.' 'One color, one fragrance, all are the Middle Way (Madhyamaka).' This is called thoroughly investigating the Four Noble Truths without a creator, aspiring upwards and transforming downwards, arousing the Bodhi-citta. If one can thoroughly investigate one dharma, one can penetrate the entire Dharmadhatu (the universe of all phenomena), reaching the ultimate boundary, completely fulfilling the horizontal and vertical aspects of phenomena and principle. Aspiring upwards and transforming downwards are fully contained within it. Only then can it be called arousing the Bodhi-citta. Bodhi is called the Path. The Path can lead to the other shore (Paramita) horizontally and vertically, which is called the Paramita of arousing the mind. Therefore, in reasoning, one should thoroughly understand the shallow and deep aspects of phenomena and principle, encompassing everything. The following dharmas can be understood by analogy.

Maha Zhiguan, Scroll 1 (Part 1) Maha Zhiguan, Scroll 1 (Part 2) Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by his disciple, Guanding

Arousing the Mind by Contemplating the Buddha's Physical Characteristics. If one sees the Tathagata (the Buddha), the physical characteristics of the body born of his parents are clearly and distinctly manifest, bright and clear, radiant and shining, such that even Vishvakarman (the celestial architect) could not create them. They surpass the characteristics of a Chakravartin (the ideal universal ruler), intertwined and interwoven, rare in the world. There is no one above or below who can compare to the Buddha; there is nothing comparable in the ten directions. Therefore, one makes the vow: 'May I attain Buddhahood, equal to the King of the Sacred Dharma, and may I liberate countless sentient beings.' This is seeing the physical characteristics of the Nirmanakaya (the transformation body) Buddha, aspiring upwards and transforming downwards, arousing the Bodhi-citta. If one sees the Tathagata and knows that the Tathagata is without a Tathagata, if one sees the physical characteristics and knows that the physical characteristics are not physical characteristics, then the Tathagata and the physical characteristics are like empty space. In empty space, there is no Buddha, much less physical characteristics. Seeing the Tathagata as non-Tathagata is seeing the Tathagata; seeing characteristics as non-characteristics is seeing all characteristics. Therefore, one makes the vow: 'May I attain Buddhahood, equal to the King of the Sacred Dharma, and may I liberate countless sentient beings.' This is seeing the physical characteristics of the superior Nirmanakaya, aspiring upwards and transforming downwards, arousing the Bodhi-citta. If one sees the physical characteristics of the Tathagata's body, everything is manifested without exception, like a bright mirror reflecting all kinds of images. Each and every characteristic is such that ordinary beings and sages cannot fathom its boundaries. Brahma (the lord of the Form Realm) cannot see the top of the Buddha's head, and Maudgalyayana (the Buddha's disciple foremost in supernatural powers) cannot exhaust the Buddha's voice. The Treatise says, 'Formlessness is the ultimate truth, not adorned but truly adorned.' Therefore, one makes the vow:

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得佛齊聖法王。是為見報佛相好上求下化發菩提心。若見如來。知如來智深達罪福相遍照於十方。微妙凈法身。具相三十二。一一相好即是實相。實相法界具足無減。愿我得佛齊聖法王。是為見法佛相好。上求下化發菩提心(云云)。云何見佛種種神變發菩提心。若見如來。依根本禪。一心作一不得眾多。若放一光從阿鼻獄上至有頂。火光晃耀天地洞明。日月戢重輝天光隱不現。愿我得佛齊聖法王(云云)。若見如來依如來無生理。不以二相應諸眾生。能令眾生各各見佛獨在其前。愿我得佛齊聖法王(云云)。若見如來。依如來藏三昧正受。十方塵剎起四威儀。而於法性未曾動搖。愿我得佛齊聖法王(云云)。若見如來。與諸神變無二無異。如來作神變神變作如來。無記化化。化復作化。不可窮盡。皆不可思議。皆是實相而作佛事。愿我得佛齊聖法王(云云)。云何聞種種法發菩提心。或從佛及善知識。或從經卷。聞生滅一句。即解世出世法。新新生滅唸唸遷移。戒慧解脫寂靜乃真。愿我得佛能說凈道(云云)。或聞生滅。即解四諦皆不生不滅。空中無刺云何可拔。誰苦誰集誰修誰證。畢竟清凈能所寂然。愿我得佛能說凈道(云云)。或聞生滅。即解生滅對不生滅為二。非生滅非不生滅為中。中道清凈獨拔。而出生死

【現代漢語翻譯】 現代漢語譯本 得佛齊聖法王（獲得與諸佛同等的聖潔法王果位）。這是爲了見到報身佛的相好莊嚴，從而發起上求佛道、下化眾生的菩提心。如果見到如來，了知如來的智慧深邃，通達罪與福的真相，光明遍照十方世界。如來微妙清凈的法身，具足三十二種殊勝的相，每一種相好都體現著實相的真諦。實相法界圓滿具足，沒有絲毫欠缺。愿我得佛齊聖法王（愿我獲得與諸佛同等的聖潔法王果位）。這是爲了見到法身佛的相好，從而發起上求佛道、下化眾生的菩提心（如是發願）。 如何見到佛的種種神通變化，從而發起菩提心？如果見到如來，依據根本禪定，一心專注於一境，不要散亂于眾多念頭。如果如來放出一道光明，從阿鼻地獄向上照耀到有頂天，火光閃耀，天地一片光明，日月的光輝都黯然失色，天上的光芒也隱沒不見。愿我得佛齊聖法王（愿我獲得與諸佛同等的聖潔法王果位）。 如果見到如來，依據如來無生的道理，不以二元對立的觀念看待一切眾生，能夠使眾生各自都覺得佛獨自在自己面前。愿我得佛齊聖法王（愿我獲得與諸佛同等的聖潔法王果位）。 如果見到如來，安住于如來藏三昧的正受之中，十方如微塵般眾多的世界都顯現出四威儀（行、住、坐、臥），然而如來的法性卻未曾動搖。愿我得佛齊聖法王（愿我獲得與諸佛同等的聖潔法王果位）。 如果見到如來，與種種神通變化沒有差別。如來示現神通變化，神通變化即是如來。無盡的化現，化現又生化現，無窮無盡。這一切都不可思議，都是實相的顯現，從而成就佛的事業。愿我得佛齊聖法王（愿我獲得與諸佛同等的聖潔法王果位）。 如何聽聞種種佛法，從而發起菩提心？或者從佛陀以及善知識那裡，或者從經書典籍中，聽聞『生滅』一詞，就能理解世間法和出世間法。新的生起和滅去，唸唸都在遷移變化，持戒、修慧、獲得解脫，達到寂靜才是真諦。愿我得佛能說凈道（愿我獲得佛果，能夠宣說清凈的解脫之道）。 或者聽聞『生滅』，就能理解四聖諦（苦、集、滅、道）皆是不生不滅的。空中本無刺，又如何拔除？誰在受苦？誰是苦的根源？誰在修行？誰能證悟？畢竟是清凈的，能證悟的主體和所證悟的客體都寂然不動。愿我得佛能說凈道（愿我獲得佛果，能夠宣說清凈的解脫之道）。 或者聽聞『生滅』，就能理解將生滅與不生滅對立起來是二元對立的，超越生滅與不生滅的中間狀態才是中道。中道清凈，超然獨立，從而脫離生死輪迴。

【English Translation】 English version Attaining Buddhahood, becoming a Sage King of Dharma (achieving the state of a holy king of Dharma equal to all Buddhas). This is to see the excellent marks and characteristics of the Reward Body Buddha, thereby generating the Bodhi mind to seek enlightenment above and transform sentient beings below. If one sees the Tathagata, knowing that the Tathagata's wisdom is profound, deeply understanding the nature of sin and merit, and the light shines throughout the ten directions. The Tathagata's subtle and pure Dharma body possesses thirty-two excellent marks. Each mark and characteristic embodies the true essence of reality. The realm of reality is complete and without deficiency. May I attain Buddhahood, becoming a Sage King of Dharma (May I attain the state of a holy king of Dharma equal to all Buddhas). This is to see the excellent marks and characteristics of the Dharma Body Buddha, thereby generating the Bodhi mind to seek enlightenment above and transform sentient beings below (thus vowing). How does one see the various miraculous transformations of the Buddha and thereby generate the Bodhi mind? If one sees the Tathagata, relying on fundamental Dhyana (禪定, meditation), focusing the mind on one object, not scattering it among many thoughts. If the Tathagata emits a ray of light, shining from the Avici Hell (阿鼻獄, the lowest level of hell) up to the Summit of Existence (有頂, the highest realm of existence), the firelight illuminates, heaven and earth are bright, the light of the sun and moon are dimmed, and the light of the heavens is hidden and does not appear. May I attain Buddhahood, becoming a Sage King of Dharma (May I attain the state of a holy king of Dharma equal to all Buddhas). If one sees the Tathagata, relying on the principle of non-origination of the Tathagata, not regarding all sentient beings with dualistic concepts, being able to make each sentient being feel that the Buddha is alone in front of them. May I attain Buddhahood, becoming a Sage King of Dharma (May I attain the state of a holy king of Dharma equal to all Buddhas). If one sees the Tathagata, abiding in the correct reception of the Tathagatagarbha Samadhi (如來藏三昧, the Samadhi of the Womb of the Tathagata), the ten directions, like dust motes, arise with the four dignities (四威儀, walking, standing, sitting, and lying down), yet the Dharma nature of the Tathagata has never been shaken. May I attain Buddhahood, becoming a Sage King of Dharma (May I attain the state of a holy king of Dharma equal to all Buddhas). If one sees the Tathagata, there is no difference between the Tathagata and the various miraculous transformations. The Tathagata performs miraculous transformations, and the miraculous transformations are the Tathagata. Uncountable transformations, transformations creating transformations, are inexhaustible. All of this is inconceivable, all of it is the manifestation of reality, thereby accomplishing the work of the Buddha. May I attain Buddhahood, becoming a Sage King of Dharma (May I attain the state of a holy king of Dharma equal to all Buddhas). How does one hear the various Dharmas and thereby generate the Bodhi mind? Either from the Buddha and virtuous friends (善知識, spiritual mentors), or from scriptures and texts, hearing the phrase 'arising and ceasing' (生滅), one immediately understands the Dharma of the world and the Dharma beyond the world. New arising and ceasing, moment by moment, are migrating and changing. Maintaining precepts, cultivating wisdom, attaining liberation, and achieving stillness are the truth. May I attain Buddhahood, able to speak the pure path (May I attain Buddhahood, able to proclaim the pure path of liberation). Or hearing 'arising and ceasing', one immediately understands that the Four Noble Truths (四諦, suffering, its cause, its cessation, and the path to its cessation) are all neither arising nor ceasing. If there is no thorn in the sky, how can it be pulled out? Who is suffering? What is the cause of suffering? Who is practicing? Who can attain enlightenment? Ultimately, it is pure, the subject that can attain enlightenment and the object that is attained are both still and unmoving. May I attain Buddhahood, able to speak the pure path (May I attain Buddhahood, able to proclaim the pure path of liberation). Or hearing 'arising and ceasing', one immediately understands that opposing arising and ceasing with non-arising and non-ceasing is dualistic. The middle way is the state beyond arising and ceasing and non-arising and non-ceasing. The Middle Way is pure, independent, and transcends birth and death.

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涅槃之表。愿我得佛能為眾生說最上道。獨拔而出如華出水如月處空(云云)。或聞生滅。即解生滅不生滅非生滅非不生滅。雙照生滅不生滅。即一而三即三而一。法界秘密常樂具足。愿我得佛能為眾生說秘密藏。如福德人執石成寶執毒成藥(云云)。若聞無生。謂二乘無三界生菩薩未無生。若聞無生。謂三乘皆無三界生。若聞無生。二乘非分但在菩薩。菩薩先無分段生。次無變易生。若聞無生一無生一切無生。若聞無量一句例如此。若聞無量。謂二乘方便道四諦十六諦等。以為無量。若聞無量。二乘自用伏惑不能化他。菩薩用此無量自去惑亦化他。若聞無量。謂二乘無分但在菩薩。菩薩用斷界內塵沙。亦伏界外塵沙。若聞無量。謂二乘無分但在菩薩。菩薩用斷界內外塵沙。亦伏無明。若聞無量但在菩薩。菩薩用伏斷無明。若聞無作一句例亦如此。若聞無作。謂非佛天人修羅所作。二乘證此無作。思益云。我等學于無作已作證得。而菩薩不能證得(云云)。若聞無作。謂三乘皆能證得。若聞無作。謂非二乘境界況復凡夫。菩薩破權無作證實無作。若聞無作。謂即權無作證實無作。若得此意。隨聞一句通達諸句。乃至一切句一切法而無障礙(云云)。夫一說眾解是義難明。更約論偈重說之。若言因緣所生法我說即是空者

【現代漢語翻譯】 現代漢語譯本 涅槃的表述。愿我成佛后，能為眾生宣說最上乘的佛道。如同蓮花從水中挺拔而出，又如明月懸掛于天空（等等）。如果有人聽聞『生滅』，就能理解生滅、不生滅、非生滅、非不生滅的道理。同時照見生滅與不生滅，即一而三，即三而一。法界的秘密，常樂具足。愿我成佛后，能為眾生宣說秘密藏。如同有福德的人能將石頭變為寶物，將毒藥變為良藥（等等）。 如果有人聽聞『無生』，就認為這是二乘（聲聞乘和緣覺乘）沒有三界（欲界、色界、無色界）的生，菩薩還沒有達到無生的境界。如果有人聽聞『無生』，就認為三乘（聲聞乘、緣覺乘、菩薩乘）都沒有三界的生。如果有人聽聞『無生』，就認為這與二乘無關，只在菩薩的境界。菩薩先是沒有分段生死，然後沒有變易生死。如果有人聽聞『無生』，就明白一無生即一切無生。如果有人聽聞『無量』，一句的例子也與此類似。 如果有人聽聞『無量』，就認為這是二乘的方便道，如四諦（苦、集、滅、道）和十六諦等，認為是無量。如果有人聽聞『無量』，二乘只是自己用它來降伏煩惱，不能教化他人。菩薩用這無量的方法，自己去除煩惱，也能教化他人。如果有人聽聞『無量』，就認為這與二乘無關，只在菩薩的境界。菩薩用它來斷除界內的塵沙惑，也能降伏界外的塵沙惑。如果有人聽聞『無量』，就認為這與二乘無關，只在菩薩的境界。菩薩用它來斷除界內外的塵沙惑，也能降伏無明。 如果有人聽聞『無量』，只在菩薩的境界。菩薩用它來降伏和斷除無明。如果有人聽聞『無作』，一句的例子也與此類似。如果有人聽聞『無作』，就認為是佛、天人、阿修羅所不能做的。二乘證得這無作的境界。《思益經》說：『我們學習無作，已經證得，而菩薩不能證得』（等等）。如果有人聽聞『無作』，就認為三乘都能證得。如果有人聽聞『無作』，就認為這不是二乘的境界，更何況是凡夫。菩薩破除權宜的無作，證實實在在的無作。如果有人聽聞『無作』，就認為權宜的無作即是實在的無作。如果能理解這個意思，隨便聽到一句，就能通達所有的句子，乃至一切的句子和一切的法，而沒有障礙（等等）。 如果一種說法有多種理解，這個意義就難以明白。再用論偈來重新說明。如果說因緣所生的法，我說就是空，

【English Translation】 English version The expression of Nirvana. May I, upon attaining Buddhahood, be able to expound the supreme path to all sentient beings. To emerge uniquely like a lotus from water, like the moon in the sky (etc.). If one hears of 'arising and ceasing' (生滅), one can understand the principles of arising and ceasing, non-arising and non-ceasing, neither arising nor ceasing, and neither non-arising nor non-ceasing. Simultaneously illuminating arising and ceasing and non-arising and non-ceasing, being one and three, being three and one. The secrets of the Dharma Realm (法界), complete with permanence, bliss, self, and purity (常樂具足). May I, upon attaining Buddhahood, be able to expound the secret treasury to all sentient beings. Like a person of merit turning stone into treasure, turning poison into medicine (etc.). If one hears of 'non-arising' (無生), one thinks it refers to the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) not having the arising of the Three Realms (三界) (desire realm, form realm, formless realm), and that Bodhisattvas have not yet attained the state of non-arising. If one hears of 'non-arising', one thinks that all Three Vehicles (三乘) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) do not have the arising of the Three Realms. If one hears of 'non-arising', one thinks it is unrelated to the Two Vehicles, but only exists in the realm of Bodhisattvas. Bodhisattvas first have no segmented birth and death (分段生死), and then have no transformational birth and death (變易生死). If one hears of 'non-arising', one understands that one non-arising is all non-arising. If one hears of 'immeasurable' (無量), an example of a phrase is similar to this. If one hears of 'immeasurable', one thinks it refers to the expedient paths of the Two Vehicles, such as the Four Noble Truths (四諦) (suffering, accumulation, cessation, path) and the Sixteen Aspects of the Truths (十六諦), considering them immeasurable. If one hears of 'immeasurable', the Two Vehicles only use it to subdue afflictions themselves, unable to transform others. Bodhisattvas use this immeasurable method to remove their own afflictions and also transform others. If one hears of 'immeasurable', one thinks it is unrelated to the Two Vehicles, but only exists in the realm of Bodhisattvas. Bodhisattvas use it to cut off the dust and sand delusions (塵沙惑) within the realms and also subdue the dust and sand delusions outside the realms. If one hears of 'immeasurable', one thinks it is unrelated to the Two Vehicles, but only exists in the realm of Bodhisattvas. Bodhisattvas use it to cut off the dust and sand delusions within and outside the realms and also subdue ignorance (無明). If one hears of 'immeasurable', it only exists in the realm of Bodhisattvas. Bodhisattvas use it to subdue and cut off ignorance. If one hears of 'non-action' (無作), an example of a phrase is also similar to this. If one hears of 'non-action', one thinks it is something that Buddhas, devas, humans, and asuras cannot do. The Two Vehicles attain this state of non-action. The Si Yi Jing (思益經) says: 'We learn non-action and have already attained it, but Bodhisattvas cannot attain it' (etc.). If one hears of 'non-action', one thinks that all Three Vehicles can attain it. If one hears of 'non-action', one thinks it is not the realm of the Two Vehicles, let alone ordinary people. Bodhisattvas break through expedient non-action and realize true non-action. If one hears of 'non-action', one thinks that expedient non-action is true non-action. If one can understand this meaning, upon hearing any phrase, one can understand all phrases, and even all phrases and all dharmas, without obstruction (etc.). If one explanation has multiple understandings, the meaning is difficult to understand. Let's use a verse to explain it again. If it is said that the dharmas produced by causes and conditions (因緣), I say are empty (空),

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。既言因緣所生那得即空。須析因緣盡方乃會空。呼方空為即空。亦名假名者。有為虛弱勢不獨立。假眾緣成。賴緣故假非施權之假。亦名中道義者。離斷常名中道非佛性中道。若作如此解者。雖三句皆空。尚不成即空。況復即假即中。此生滅四諦義也。若因緣所生法不須破滅。體即是空而不得即假即中。設作假中皆順入空。何者。諸法皆即空無主我故。假亦即空假施設故。中亦即空離斷常二邊故。此三番語雖異俱順入空。退非二乘析法。進非別非圓。乃是三獸渡河共空之意耳。若謂即空即假即中者。三種邐迤各各有異。三語皆空者。無主故空。虛設故空。無邊故空。三種皆假者。同有名字故假。三語皆中者。中真中機中實故俱中。此得別失圓(云云)。若謂即空即假即中者。雖三而一雖一而三。不相妨礙。三種皆空者。言思道斷故。三種皆假者。但有名字故。三種皆中者。即是實相故。但以空為名。即具假中。悟空即悟假中。余亦如是。當知聞於一法。起種種解立種種愿。即是種種發菩提心。此亦可解。其凈土徒眾修行法滅。受苦起過。等發菩提心例前可解。不復委記。上來所說既多。今以三種止觀結之。然法性尚非一法。云何以三四推之。今言一二三四。說法性是所迷。苦集是能迷。能迷有輕重所迷有即離約界內

【現代漢語翻譯】 現代漢語譯本：既然說諸法是因緣所生，怎麼能說是『即空』呢？必須分析因緣直到窮盡，才能領會空性。把分析窮盡后所證得的空稱為『即空』，也叫做『假名』，這是因為有為法虛弱無力，不能獨立存在，依賴眾多因緣才能成就。因為依賴因緣的緣故，所以說是『假』，這不是權巧施設的『假』。也叫做『中道義』，這是指遠離斷見和常見，而說的中道，不是佛性中道。如果這樣理解，雖然這三句都歸於空，仍然不能成就『即空』，更何況是『即假』、『即中』呢？這只是生滅四諦的含義。如果認為因緣所生的法不需要破滅，其體性本身就是空，但卻不能成就『即假』、『即中』。假設認為『假』、『中』都順著進入『空』，這是為什麼呢？因為諸法都是『即空』，沒有自主的我；『假』也是『即空』，因為是假施設；『中』也是『即空』，因為遠離斷常二邊。這三種說法雖然不同，但都順著進入『空』。這種理解退步來說，不是二乘人分析法相的智慧；進一步說，也不是別教和圓教的智慧，只是三隻野獸共同渡河，都落在空處的意思罷了。 如果認為『即空』、『即假』、『即中』，這三種是次第而來，各有各的差異。三種說法都歸於空，是因為沒有主宰的緣故是空，虛假施設的緣故是空，沒有邊際的緣故是空。三種說法都歸於假，是因為都有名字的緣故是假。三種說法都歸於中，是因為中真、中機、中實的緣故都是中。這種理解得到了別教的智慧，卻失去了圓教的智慧（此處省略）。如果認為『即空』、『即假』、『即中』，雖然是三，但也是一；雖然是一，但也是三，互不妨礙。三種說法都歸於空，是因為言語思慮的道路斷絕了。三種說法都歸於假，是因為只有名字的緣故。三種說法都歸於中，是因為這就是實相的緣故。只是用『空』這個名稱，就具備了『假』和『中』。領悟了空，就領悟了假和中，其餘的也是這樣。應當知道，聽聞一種法，生起種種理解，立下種種誓願，就是種種發起菩提心。這也可以這樣理解。那些凈土宗的修行人，在修行佛法滅盡的時代，遭受痛苦，生起過失，等等，發起菩提心，可以參照前面的解釋，不再詳細記載。上面所說的已經很多了，現在用三種止觀來總結。然而法性尚且不是一種法，怎麼能用三或四來推論呢？現在說一、二、三、四，說法性是所迷惑的對象，苦和集是能迷惑的主體，能迷惑的有輕重，所迷惑的有即和離，大約在界內。

【English Translation】 English version: Since it is said that all dharmas are produced by causes and conditions, how can they be immediately 'empty'? One must analyze the causes and conditions to the very end in order to understand emptiness. Calling the emptiness attained after analyzing to the end 'immediate emptiness', it is also called 'provisional name' (假名, jia ming), because conditioned dharmas are weak and powerless, unable to exist independently, relying on numerous causes and conditions to be accomplished. Because of relying on causes and conditions, it is called 'provisional', this is not the 'provisional' of expedient means. It is also called 'Middle Way' (中道義, zhong dao yi), which refers to the Middle Way that is away from the views of annihilation and permanence, not the Middle Way of Buddha-nature. If understood in this way, although these three phrases all return to emptiness, 'immediate emptiness' is still not accomplished, let alone 'immediate provisionality' and 'immediate Middle Way'? This is only the meaning of the Four Noble Truths of arising and ceasing. If it is thought that dharmas produced by causes and conditions do not need to be destroyed, and their nature is itself empty, but 'immediate provisionality' and 'immediate Middle Way' cannot be accomplished. Suppose it is thought that 'provisionality' and 'Middle Way' both follow and enter into 'emptiness', why is this? Because all dharmas are 'immediately empty', without a self that is autonomous; 'provisionality' is also 'immediately empty', because it is a provisional establishment; 'Middle Way' is also 'immediately empty', because it is away from the two extremes of annihilation and permanence. These three statements, although different, all follow and enter into 'emptiness'. This understanding, in retreat, is not the wisdom of the two vehicles analyzing the characteristics of dharmas; in advance, it is not the wisdom of the separate or perfect teachings, it is merely the meaning of three beasts crossing a river together, all falling into emptiness. If it is thought that 'immediate emptiness', 'immediate provisionality', and 'immediate Middle Way' are sequential and each has its own difference. All three statements return to emptiness, because they are empty due to having no master, empty due to being falsely established, and empty due to having no boundaries. All three statements return to provisionality, because they are provisional due to all having names. All three statements return to the Middle Way, because they are all the Middle Way due to being the Middle Truth, Middle Capacity, and Middle Reality. This understanding obtains the wisdom of the separate teaching, but loses the wisdom of the perfect teaching (omitted here). If it is thought that 'immediate emptiness', 'immediate provisionality', and 'immediate Middle Way', although they are three, they are also one; although they are one, they are also three, without hindering each other. All three statements return to emptiness, because the path of speech and thought is cut off. All three statements return to provisionality, because they only have names. All three statements return to the Middle Way, because this is the reality. Merely using the name 'emptiness' already possesses 'provisionality' and 'Middle Way'. Understanding emptiness is understanding provisionality and the Middle Way, and the rest is the same. It should be known that hearing one dharma, giving rise to various understandings, and making various vows, is the various arising of the Bodhi mind. This can also be understood in this way. Those practitioners of Pure Land Buddhism, in the era of the decline of the Dharma, suffering and giving rise to faults, etc., arousing the Bodhi mind, can refer to the previous explanation, and will not be recorded in detail. What has been said above is already a lot, now summarize it with the three kinds of cessation and contemplation. However, the Dharma-nature is not even one dharma, how can it be inferred with three or four? Now saying one, two, three, four, saying that Dharma-nature is the object of delusion, suffering and accumulation are the subject of delusion, the subject of delusion has lightness and heaviness, and the object of delusion has immediacy and separation, approximately within the realm.

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外分別即有四種苦集。約根性取理即有一二三四不同(云云)。若界內鈍人迷真重苦集亦重。利人迷真輕苦集亦輕。界外利鈍輕重亦如是。法性是所解。道滅是能解。所解有即離能解有巧拙。界內鈍人所解離能解則拙。利人所解即能解亦巧。界外利鈍即離巧拙亦如是。所以者何。事理既殊昏惑亦甚。譬如父子兩謂路人瞋打俱重。瞋以譬集打以譬苦。若謂煩惱即法性事理相即。苦集則輕。實非骨肉兩謂父子瞋打則薄。粗細枝本通別遍不遍難易等亦如是。或云。界內苦集底滯為重。界外升出為輕。或界內皮惑故為淺。界外肉惑故為深。或言。界內隨他意故為拙。界外隨自意故為巧。或言。界內稱機故為巧。界外不稱機故為拙。或言。界內有能所故為粗。界外無能所故為細。或言。界內小道極在化城故為細。界外大道極在寶所故為粗。或言。界內客塵故為枝。界外同體故為本。或言。界內在初故為本。界外在後故為枝。或言。界內小大共故為通。界外獨在大故為別。或言。界內偏故為小淺故為別。界外圓故為大無隔故為通。或言。界內短故為不遍。界外周法界故為遍。或言。界內在一切賢聖共故為遍。界外獨在大緣故為不遍。或言。界內用二乘方便故為難斷。界外但依無礙慧故為易斷。如是等種種互說。今若結之則易可解。

【現代漢語翻譯】 現代漢語譯本： 對外在事物的分別執著，就會產生四種苦和集（苦：痛苦，集：痛苦的根源）。根據眾生的根性和理解能力，對真理的領悟就有一、二、三、四的不同（此處省略具體內容）。如果界內的愚鈍之人對真理的迷惑深重，那麼苦和集也同樣深重；聰慧之人對真理的迷惑較輕，那麼苦和集也同樣較輕。界外（指超出三界之外）的聰慧和愚鈍之人，苦和集的輕重也是如此。法性是所要理解的對象，道和滅是能理解的主體。所要理解的對象有即和離的區別，能理解的主體有巧妙和笨拙的區別。界內的愚鈍之人，所理解的與能理解的相分離，就顯得笨拙；聰慧之人，所理解的與能理解的相統一，就顯得巧妙。界外聰慧和愚鈍之人，即和離、巧妙和笨拙也是如此。為什麼這樣說呢？因為事相和道理既然不同，那麼迷惑和困惑也就很深。譬如父親和兒子，如果兩人都認為路人對他們的嗔恨和毆打同樣嚴重，嗔恨可以比作集，毆打可以比作苦。如果認為煩惱就是法性，事相和道理相互統一，那麼苦和集就輕微了。實際上並非骨肉至親，如果兩人都認為路人對他們的嗔恨和毆打很輕微。粗細、枝末和根本、共通和個別、周遍和不周遍、難和易等等，也是同樣的道理。 或者有人說，界內的苦和集停滯不前，所以深重；界外的苦和集向上提升，所以輕微。或者說，界內是表面的迷惑，所以淺顯；界外是深入骨髓的迷惑，所以深刻。或者說，界內隨順他人的意思，所以笨拙；界外隨順自己的意思，所以巧妙。或者說，界內適合根機，所以巧妙；界外不適合根機，所以笨拙。或者說，界內有能和所的分別，所以粗糙；界外沒有能和所的分別，所以精細。或者說，界內的小道，最終只到達化城（比喻二乘聖者所證的涅槃境界），所以細微；界外的大道，最終到達寶所（比喻佛所證的真實涅槃境界），所以粗大。或者說，界內是客塵煩惱，所以是枝末；界外是同體大悲，所以是根本。或者說，界內是最初的，所以是根本；界外是後來的，所以是枝末。或者說，界內小大共存，所以是共通；界外唯有大乘，所以是個別。或者說，界內是偏頗的，所以是小，淺顯，所以是個別；界外是圓滿的，所以是大，沒有隔閡，所以是共通。或者說，界內是短促的，所以是不周遍；界外是周遍法界的，所以是周遍。或者說，界內與一切賢聖共有，所以是周遍；界外唯有大乘的因緣，所以是不周遍。或者說，界內使用二乘的方便法門，所以難以斷除；界外只依靠無礙的智慧，所以容易斷除。像這樣種種不同的說法，現在如果總結起來，就很容易理解了。

【English Translation】 English version: External differentiation immediately gives rise to four types of suffering and accumulation (苦：suffering, 集：the origin of suffering). Based on the faculties and understanding of beings, there are differences in the comprehension of truth, ranging from one to two to three to four (details omitted here). If dull individuals within the realm of desire (界內) are heavily deluded about the truth, then their suffering and accumulation are also heavy. If sharp individuals are lightly deluded about the truth, then their suffering and accumulation are also light. For sharp and dull individuals outside the realm of desire (界外), the heaviness and lightness are similar. The Dharma-nature (法性) is what is to be understood. The Path and Cessation (道滅) are what can understand. What is to be understood has distinctions of 'is' and 'is not', while what can understand has distinctions of skillfulness and clumsiness. For dull individuals within the realm of desire, what is to be understood is separate from what can understand, thus it is clumsy. For sharp individuals, what is to be understood is unified with what can understand, thus it is skillful. For sharp and dull individuals outside the realm of desire, the 'is' and 'is not', skillfulness and clumsiness, are similar. Why is this so? Because phenomena and principle are different, confusion and bewilderment are great. For example, if a father and son both consider a stranger's anger and beating towards them to be equally severe, anger can be likened to accumulation, and beating can be likened to suffering. If one considers afflictions to be identical to Dharma-nature, and phenomena and principle to be unified, then suffering and accumulation are light. If they are not actually blood relatives, and both consider a stranger's anger and beating towards them to be slight. Coarse and fine, branches and root, common and distinct, pervasive and non-pervasive, difficult and easy, and so on, are all similar principles. Alternatively, some say that suffering and accumulation within the realm of desire are stagnant and therefore heavy; suffering and accumulation outside the realm of desire ascend and therefore are light. Or, that delusion within the realm of desire is superficial and therefore shallow; delusion outside the realm of desire is deep-seated and therefore profound. Or, that within the realm of desire, one follows the intentions of others and is therefore clumsy; outside the realm of desire, one follows one's own intentions and is therefore skillful. Or, that within the realm of desire, it suits the capacity and is therefore skillful; outside the realm of desire, it does not suit the capacity and is therefore clumsy. Or, that within the realm of desire, there is a distinction between the able and the object, and therefore it is coarse; outside the realm of desire, there is no distinction between the able and the object, and therefore it is subtle. Or, that the small path within the realm of desire ultimately reaches the Transformation City (化城, a metaphor for the Nirvana attained by Arhats), and is therefore subtle; the great path outside the realm of desire ultimately reaches the Treasure Land (寶所, a metaphor for the true Nirvana attained by Buddhas), and is therefore coarse. Or, that within the realm of desire, it is like guest dust and therefore a branch; outside the realm of desire, it is like the same body and therefore the root. Or, that within the realm of desire, it is at the beginning and therefore the root; outside the realm of desire, it is later and therefore a branch. Or, that within the realm of desire, small and large coexist and therefore it is common; outside the realm of desire, only the large exists and therefore it is distinct. Or, that within the realm of desire, it is partial and therefore small, shallow and therefore distinct; outside the realm of desire, it is complete and therefore large, without separation and therefore common. Or, that within the realm of desire, it is short and therefore non-pervasive; outside the realm of desire, it pervades the Dharma-realm and is therefore pervasive. Or, that within the realm of desire, it is shared by all sages and therefore pervasive; outside the realm of desire, it is solely due to the great cause and condition and therefore non-pervasive. Or, that within the realm of desire, one uses the expedient methods of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) and is therefore difficult to sever; outside the realm of desire, one relies solely on unobstructed wisdom and is therefore easy to sever. Such various different explanations, if summarized now, can be easily understood.

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若作淺深輕重者。漸次觀意也。若作一實四諦不分別者。圓觀意也。若作更互輕重者。不定觀意也。皆是大乘法相故須識之。若見此意。即知三種。漸次顯是。不定顯是。圓頓顯是(云云)。問。集既有四。苦果何二。答。惑隨於解集則有四。解隨於惑但感二死。例如小乘惑隨於解則有見諦思惟。若解隨於惑但是一分段生死耳。問。苦集可是因緣所生法。道滅何故爾。答。苦集是所破。道滅是能破。能破從所破得名俱是因緣生法。故大經云。因滅無明則得熾然三菩提燈。亦是因緣也。問。法性是所迷。何故二何故四。答。法性隨權實是故二。法性隨根緣是故四。若見此意。例見相聞法乃至起過。例作四種分別廣說(云云)。

○中約弘誓顯是者。前推法性聞法等其義已顯。為未了者更約四弘。又四諦中多約解明上求下化。四弘中多約愿明上求下化。又四諦中通約三世佛明上求下化。四弘中多約未來佛明上求下化。又四諦中多約諸根明上求下化。四弘中專約意根明上求下化。如此分別令易解。得意者不俟也。夫心不孤生必托緣起。意根是因法塵是緣所起之心是所生法。此根塵能所三相遷動。竊起竊謝。新新生滅唸唸不住。睒爍如電耀。遄疾若奔流。色泡受沫想炎行城識幻。所有依報國土田宅妻子財產。一念喪失倏

【現代漢語翻譯】 現代漢語譯本 如果理解為淺深輕重，這是漸次觀（逐步觀修）的含義。如果理解為一實四諦（真實不虛的四聖諦），不作分別，這是圓觀（圓融觀修）的含義。如果理解為更互輕重，這是不定觀（不確定觀修）的含義。這些都是大乘佛法的法相，所以必須認識它們。如果明白了這些含義，就能知道這三種觀修方式：漸次顯是（逐步顯現真實），不定顯是（不確定顯現真實），圓頓顯是（圓滿頓悟顯現真實）。 問：集諦（苦的根源）既然有四種，為什麼苦果只有兩種？答：惑（煩惱）隨於解（理解）而集諦有四種，解隨於惑但感得兩種生死（分段生死和變易生死）。例如小乘佛法中，惑隨於解則有見諦和思惟的差別，如果解隨於惑，則只是一種分段生死而已。 問：苦諦和集諦可以說是因緣所生法，道諦和滅諦為什麼也是因緣所生法？答：苦諦和集諦是所破除的對象，道諦和滅諦是能破除的對象。能破除的對象從所破除的對象那裡得到名稱，所以都是因緣生法。因此，《大般涅槃經》說：『因滅無明（無知），則能得到熾燃的三菩提（覺悟）之燈。』這也是因緣法。 問：法性（諸法的真實本性）是所迷惑的對象，為什麼有二種（權和實），為什麼有四種（隨根和隨緣）？答：法性隨順權（方便）和實（真實）而有二種，法性隨順眾生的根器和因緣而有四種。如果明白了這些含義，就可以類推見、相、聞、法乃至起過等，可以類推作四種分別來廣泛解說。 ○關於從弘誓（廣大的誓願）來顯現真實，前面推究法性、聞法等的意義已經很明顯了。爲了讓還不明白的人更清楚，再從四弘誓願（四弘誓願：眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）來說明。而且，在四諦中，多從理解的角度來說明上求佛道、下化眾生。在四弘誓願中，多從願力的角度來說明上求佛道、下化眾生。而且，在四諦中，普遍地從三世諸佛（過去、現在、未來）來說明上求佛道、下化眾生。在四弘誓願中，多從未來佛的角度來說明上求佛道、下化眾生。而且，在四諦中，多從諸根（眼耳鼻舌身意）來說明上求佛道、下化眾生。在四弘誓願中，專門從意根（意識的根源）來說明上求佛道、下化眾生。這樣分別是爲了讓人容易理解，領會要旨的人就不需要這樣了。心不是孤立產生的，必定依託因緣而生起。意根是因，法塵是緣，所生起的心是所生法。這根、塵、能、所三相遷流變動，悄悄地生起，悄悄地消逝，新的生起滅去，唸唸不住，閃爍如電光，快速如奔流。色如水泡，受如浮沫，想如陽焰，行如幻城，識如幻影。所有依報國土、田宅、妻子、財產，一念之間就會喪失。

【English Translation】 English version If understood as shallow, deep, light, and heavy, it implies gradual observation. If understood as the one reality of the Four Noble Truths without differentiation, it implies complete observation. If understood as alternating between light and heavy, it implies indefinite observation. These are all characteristics of Mahayana Dharma, so it is necessary to recognize them. If you understand these meanings, you will know these three types: gradual manifestation of truth, indefinite manifestation of truth, and sudden and complete manifestation of truth. Question: Since there are four aspects of Samudaya (the origin of suffering), why are there only two types of suffering results (Dukkha)? Answer: Afflictions (Kleshas) follow understanding (Jnana), so Samudaya has four aspects. Understanding follows afflictions, but only two types of deaths (Samsara) are experienced. For example, in Hinayana Buddhism, afflictions follow understanding, resulting in the distinction between the path of seeing (Darshana-marga) and the path of cultivation (Bhavana-marga). If understanding follows afflictions, there is only one type of segmented existence (Samsara). Question: Dukkha (suffering) and Samudaya (the origin of suffering) can be said to be phenomena arising from causes and conditions. Why are the same true for Nirodha (cessation of suffering) and Marga (the path to the cessation of suffering)? Answer: Dukkha and Samudaya are what are to be eliminated. Nirodha and Marga are what eliminate. What eliminates derives its name from what is eliminated, so both are phenomena arising from causes and conditions. Therefore, the Mahaparinirvana Sutra says, 'Because ignorance (Avidya) is extinguished, the blazing lamp of Bodhi (enlightenment) is obtained.' This is also due to causes and conditions. Question: Dharmata (the true nature of phenomena) is what is deluded about. Why are there two aspects (provisional and real) and why are there four aspects (according to faculties and conditions)? Answer: Dharmata follows the provisional (Upaya) and the real (Satya), so there are two aspects. Dharmata follows the faculties and conditions of sentient beings, so there are four aspects. If you understand these meanings, you can extrapolate to seeing, form, hearing, Dharma, and even the arising of faults. You can extrapolate to make four types of distinctions for extensive explanation. ○ Regarding manifesting truth through the Great Vows (Mahapranidhana), the meaning of investigating Dharmata, hearing the Dharma, etc., has already been made clear earlier. To further clarify for those who do not yet understand, it will be explained again from the perspective of the Four Great Vows (the Four Great Vows: sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha path is unsurpassed, I vow to attain it). Moreover, in the Four Noble Truths, the focus is often on explaining seeking enlightenment above and transforming sentient beings below from the perspective of understanding. In the Four Great Vows, the focus is often on explaining seeking enlightenment above and transforming sentient beings below from the perspective of vows. Moreover, in the Four Noble Truths, the focus is generally on explaining seeking enlightenment above and transforming sentient beings below from the perspective of the Buddhas of the three times (past, present, and future). In the Four Great Vows, the focus is often on explaining seeking enlightenment above and transforming sentient beings below from the perspective of the future Buddha. Moreover, in the Four Noble Truths, the focus is often on explaining seeking enlightenment above and transforming sentient beings below from the perspective of the six sense faculties (eye, ear, nose, tongue, body, and mind). In the Four Great Vows, the focus is specifically on explaining seeking enlightenment above and transforming sentient beings below from the perspective of the mind faculty (Manas). This distinction is made to make it easier to understand; those who grasp the essence do not need it. The mind does not arise in isolation; it must rely on causes and conditions. The mind faculty is the cause, the objects of mind are the conditions, and the mind that arises is the effect. These three aspects of faculty, object, and the interaction between them are constantly changing, arising and ceasing quietly, with new arising and ceasing occurring moment by moment, never stopping, flashing like lightning, and swift as a rushing stream. Form is like a bubble, sensation is like foam, perception is like a mirage, mental formations are like a phantom city, and consciousness is like an illusion. All dependent realms, lands, fields, houses, wives, and possessions can be lost in an instant.

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有忽無。三界無常一篋偏苦。四山合來無逃避處。唯當專心戒定智慧。豎破顛倒橫截死海超度有流。經言。我昔與汝等不見四真諦。是故久迴轉。火宅如此云何耽湎縱逸嬉戲。是故慈悲起四弘誓拔苦與樂。如釋迦之見耕墾。似彌勒之觀毀臺。即其義也。以明瞭四諦故非九縛。起四弘誓故非一脫。是為非縛非脫髮真正菩提心。顯是義明矣。次只觀根塵相對一念心起。能生所生無不即空。妄謂心起。起無自性無他性。無共性無無因性。起時不從自他共離來。去時不向東西南北去。此心不在內外兩中間。亦不常自有。但有名字名之為心。是字不住亦不不住。不可得故生即無生亦無無生。有無俱寂。凡愚謂有智者知無。如水中月得喜失憂。大人去取都無欣慘。映象幻化亦如是。思益云。苦無生集無和合道不二滅不生。大經云。解苦無苦而有真諦。乃至解滅無滅而有真諦。集既即空。不應如彼渴鹿馳逐陽焰。苦既即空。不應如彼癡猴捉水中月。道既即空。不應言我行即空不行不即空。如筏喻者。法尚應舍何況非法。滅既即空。不應言眾生壽命誰於此滅而證彼滅。生死即空云何可舍。涅槃即空云何可得。經言。我不欲令無生法中有修道。若四念處乃至八聖道。我不欲令無生法中有得果。若須陀洹乃至阿羅漢。依例亦應言。我不欲令

【現代漢語翻譯】 現代漢語譯本 有還是沒有（有忽無）？三界（欲界、色界、無色界）充滿無常，而其中一篋（指人的一生）尤其充滿痛苦。四山（生老病死）合圍而來，無處可以逃避。唯有專心修持戒律、禪定和智慧，才能豎起智慧之劍斬破顛倒妄想，橫截生死輪迴的苦海，超脫于有漏的生死。經典上說：『我過去和你們一樣，因為不明白四聖諦（苦、集、滅、道），所以長久地在輪迴中流轉。』 如此火宅（比喻充滿痛苦的世間），為何還要沉溺於其中，放縱嬉戲呢？因此，要以慈悲心發起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），拔除眾生的痛苦，給予他們安樂。如同釋迦牟尼佛看到農夫耕地時的覺悟，又如彌勒菩薩看到毀壞的樓臺時的感悟，就是這個道理。因為明白了四聖諦，所以不會被九種煩惱束縛。因為發起了四弘誓願，所以不是爲了自己一個人的解脫。這才是真正的不被束縛也不追求解脫，發起真正的菩提心。這個道理非常明顯。進一步說，只是觀察根（眼耳鼻舌身意）塵（色聲香味觸法）相對時，一念心的生起，能生的和所生的，無一不是空性的。妄想認為心是生起的，但這個生起沒有自性，沒有他性，沒有共性，也沒有無因性。心生起的時候，不是從自身、他身、共同處或無因而來。心消失的時候，也不是向東西南北任何方向而去。這個心不在內，不在外，也不在內外兩中間。它也不是常有的。只是有一個名稱，叫做『心』。這個『是』字，既不是住，也不是不住。因為心是不可得的，所以生就是無生，也是無無生。有和無都寂滅。凡夫愚昧，認為心是有的；智者明白，心是空的。就像水中月，得到時歡喜，失去時憂愁。大人（指覺悟者）對於得到和失去，都沒有欣喜或悲傷。一切都如映象幻化，也是如此。 《思益經》說：『苦沒有生，集沒有和合，道不是二，滅不是生。』 《大般涅槃經》說：『瞭解苦沒有苦，而有真諦；』 乃至『瞭解滅沒有滅，而有真諦。』 既然集是空性的，就不應該像那口渴的鹿追逐陽焰（比喻虛幻的慾望）。既然苦是空性的，就不應該像那愚癡的猴子去捉水中月（比喻追求虛幻的快樂）。既然道是空性的，就不應該說我所修行的道是空，不修行就不是空。就像筏喻（過河的船），法尚且應該捨棄，何況不是法？既然滅是空性的，就不應該說眾生的壽命是誰在這裡滅，而證得那裡的滅。生死就是空性的，又有什麼可以捨棄？涅槃就是空性的，又有什麼可以得到？ 經典上說：『我不希望在無生法中有人修道，無論是四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），乃至八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。我也不希望在無生法中有人得到果位，無論是須陀洹（Sotapanna，入流果），乃至阿羅漢（Arahan，無學果）。』 依此類推，也應該說：『我不希望在無生法中有人……』

【English Translation】 English version Is there existence or non-existence (Yu Hu Wu)? The Three Realms (Trialokya) are impermanent, and one's life is particularly filled with suffering. The Four Mountains (birth, old age, sickness, and death) converge, leaving no place to escape. Only by focusing on discipline, concentration, and wisdom can one erect the sword of wisdom to shatter inverted delusions, cut across the sea of suffering of samsara, and transcend the conditioned existence. The sutra says: 'In the past, I, like you, did not understand the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), and therefore, I have been revolving in samsara for a long time.' Such a burning house (a metaphor for the world filled with suffering), why indulge in it, indulging in revelry and play? Therefore, with compassion, generate the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are measureless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it), to remove the suffering of sentient beings and give them happiness. Just as Shakyamuni Buddha's enlightenment upon seeing a farmer plowing the field, and like Maitreya Bodhisattva's realization upon seeing a destroyed tower, this is the meaning. Because one understands the Four Noble Truths, one is not bound by the nine fetters. Because one generates the Four Great Vows, it is not for one's own liberation alone. This is truly not being bound nor seeking liberation, generating the true Bodhicitta. This principle is very clear. Furthermore, simply observe when the root (eye, ear, nose, tongue, body, mind) and dust (form, sound, smell, taste, touch, dharma) are in contact, the arising of a single thought, both the producer and the produced are empty in nature. Falsely believing that the mind arises, but this arising has no self-nature, no other-nature, no common-nature, and no causeless-nature. When the mind arises, it does not come from itself, others, together, or without cause. When the mind disappears, it does not go in any direction, east, west, south, or north. This mind is not inside, not outside, and not in between. It is also not eternally existent. There is only a name, called 'mind'. This 'is' is neither abiding nor non-abiding. Because the mind is unattainable, arising is non-arising, and also non-non-arising. Existence and non-existence are both quiescent. Ordinary people are ignorant, believing that the mind exists; the wise understand that the mind is empty. Like the moon in the water, joy upon obtaining it, sorrow upon losing it. Great beings (enlightened ones) have no joy or sorrow in gaining or losing. Everything is like a mirage, an illusion, and so it is. The Si Yi Sutra says: 'Suffering has no birth, accumulation has no combination, the path is not dual, cessation has no arising.' The Mahaparinirvana Sutra says: 'Understanding suffering as no suffering, yet there is the true truth;' and even 'Understanding cessation as no cessation, yet there is the true truth.' Since accumulation is empty, one should not be like a thirsty deer chasing after a mirage (a metaphor for illusory desires). Since suffering is empty, one should not be like a foolish monkey trying to catch the moon in the water (a metaphor for pursuing illusory happiness). Since the path is empty, one should not say that the path I practice is empty, and not practicing is not empty. Like the raft simile (a boat for crossing a river), even the Dharma should be abandoned, let alone what is not Dharma? Since cessation is empty, one should not say whose life is extinguished here and attains extinction there. Samsara is empty, what can be abandoned? Nirvana is empty, what can be attained? The sutra says: 'I do not want anyone to cultivate the path in the unarisen Dharma, whether it is the Four Foundations of Mindfulness (Four Satipatthanas: contemplation of the body as impure, contemplation of feeling as suffering, contemplation of mind as impermanent, contemplation of phenomena as selfless), or the Noble Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration). I also do not want anyone to attain the fruit in the unarisen Dharma, whether it is Sotapanna (stream-enterer) or Arhat (one who is free from rebirth).' By analogy, it should also be said: 'I do not want anyone in the unarisen Dharma to...'

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無生法中有色受想行識。我不欲令無生法中有貪慾瞋恚癡。但愍念眾生興誓願拔兩苦與二樂。以達苦集空故非九縛。達道滅空故非一脫。是為非縛非脫髮真正菩提心。顯是義明矣。只觀根塵一念心起。心起即假。假名之心為迷解本。謂四諦有無量相。三界無別法唯是一心作。心如工畫師造種種色。心構六道。分別校記無量種別。謂如是見愛是界內輕重集相。界外輕重集相。如是生死是分段輕重苦相。界外輕重苦相。還翻此心而生於解。譬如畫師洗盪諸色涂以墡彩。所謂觀身不凈乃至觀心無常。如是道品紆通化城。觀身身空乃至觀心心空。空中無無常。乃至無不凈。如是道品直通化城。觀身無常。無常即空乃至觀身法性。非常非無常非空非不空。乃至觀心亦如是。如是道品紆通寶所。觀身法性。非凈非不凈雙照凈不凈。乃至觀心法性。常無常雙照常無常。如是道品直通寶所。是人見諦滅名須陀洹。是人思惟滅名三果。是人見滅名見地。是人思滅名薄名離名已辦乃至侵習名辟支佛。是人見思滅名十住。塵沙滅名十行十回向。無明滅名十地等覺妙覺。是人見思塵沙滅名十信。無明滅名十住十行十回向十地等覺妙覺。分別十六門道滅不同。及一切洹沙佛法。分別校計不可說不可說。如觀掌果無有僻謬。皆從心生不餘處來。觀此

【現代漢語翻譯】 現代漢語譯本： 在無生法（anutpāda-dharma，不生不滅的真理）中，有色、受、想、行、識（skandha，構成個體經驗的五種要素）。我不希望在無生法中存在貪慾（rāga）、瞋恚（dveṣa）、愚癡（moha）。我只是憐憫眾生，發起誓願，拔除兩種痛苦，給予兩種快樂。因為通達苦集（duḥkha-samudaya，痛苦的根源）的空性，所以不是九種束縛。通達道滅（mārga-nirodha，解脫的道路）的空性，所以不是一種解脫。這就是非束縛非解脫，發起真正的菩提心（bodhicitta，覺悟之心）。這個意義顯而易見。只是觀察根（indriya，感覺器官）塵（viṣaya，感覺對像）一念心起。心起即是假象。虛假的心是迷惑和覺悟的根本。所謂的四諦（catvāri-āryasatyāni，四聖諦）有無量種相。三界（trayo dhātavaḥ，欲界、色界、無色界）沒有別的法，唯獨是心所造作。心就像工匠畫師，創造種種顏色。心構造六道（ṣaḍ-gatayaḥ，地獄、餓鬼、畜生、阿修羅、人、天）。分別計算無量種差別。所謂這樣的見愛是界內輕重集相，界外輕重集相。這樣的生死是分段輕重苦相，界外輕重苦相。還要翻轉這個心而生出理解。譬如畫師洗去各種顏色，塗上底色。所謂觀身不凈，乃至觀心無常。這樣的道品（bodhipākṣikadharma，菩提分法）迂迴通向化城（nirmāṇa-nagara，虛幻的城市）。觀身身空，乃至觀心心空。空中沒有無常，乃至沒有不凈。這樣的道品直接通向化城。觀身無常，無常即是空，乃至觀身法性（dharmatā，法的本性），非恒常非無常，非空非不空。乃至觀心也是這樣。這樣的道品迂迴通向寶所（ratna-dhātu，珍寶之地）。觀身法性，非凈非不凈，同時照見凈與不凈。乃至觀心法性，常與無常，同時照見常與無常。這樣的道品直接通向寶所。這個人見諦（satya，真理）滅，名為須陀洹（srota-āpanna，入流果）。這個人思惟滅，名為三果（triphalāni，第三果）。這個人見滅，名為見地（darśana-bhūmi，見道位）。這個人思滅，名為薄名離名已辦，乃至侵習，名為辟支佛（pratyekabuddha，緣覺）。這個人見思滅，名為十住（daśa-vihāra，十住位）。塵沙滅，名為十行（daśa-caryā，十行位）、十回向（daśa-pariṇāmanā，十回向位）。無明（avidyā，無明）滅，名為十地（daśa-bhūmi，十地位）、等覺（samyañc-sambodhi，等覺位）、妙覺（agrabodhi，妙覺位）。這個人見思塵沙滅，名為十信（daśa-śraddhā，十信位）。無明滅，名為十住、十行、十回向、十地、等覺、妙覺。分別十六門道滅不同。以及一切恒河沙數的佛法。分別計算不可說不可說。如同觀看掌中的果實，沒有偏差錯誤。一切都從心中生起，不從其他地方而來。觀察這個。

【English Translation】 English version: Within the unarisen dharma (anutpāda-dharma, the truth of non-arising and non-ceasing), there are form (rūpa), sensation (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) [skandha, the five aggregates that constitute individual experience]. I do not wish for greed (rāga), hatred (dveṣa), and delusion (moha) to exist within the unarisen dharma. I merely have compassion for sentient beings, making vows to eradicate two kinds of suffering and bestow two kinds of happiness. Because of understanding the emptiness of the origination of suffering (duḥkha-samudaya, the source of suffering), it is not the nine fetters. Because of understanding the emptiness of the path to cessation (mārga-nirodha, the path to liberation), it is not a single liberation. This is non-bondage and non-liberation, generating the true Bodhicitta (bodhicitta, the mind of enlightenment). The meaning is clear. Simply observe the sense faculties (indriya, sense organs) and sense objects (viṣaya, objects of the senses), and a single thought arises. The arising of the mind is illusory. The illusory mind is the root of delusion and enlightenment. The so-called Four Noble Truths (catvāri-āryasatyāni, the four noble truths) have immeasurable aspects. The Three Realms (trayo dhātavaḥ, the desire realm, form realm, and formless realm) have no separate dharmas; they are solely created by the mind. The mind is like a skillful painter, creating various colors. The mind constructs the Six Realms (ṣaḍ-gatayaḥ, hell, hungry ghosts, animals, asuras, humans, and gods). Discriminating and calculating immeasurable differences. So-called such views and attachments are the light and heavy accumulations within the realm, and the light and heavy accumulations outside the realm. Such birth and death are the light and heavy aspects of suffering in segments, and the light and heavy aspects of suffering outside the realm. One must also reverse this mind and generate understanding. For example, a painter washes away various colors and applies a base color. So-called contemplating the impurity of the body, and even contemplating the impermanence of the mind. Such qualities of the path (bodhipākṣikadharma, factors of enlightenment) circuitously lead to the transformation city (nirmāṇa-nagara, a magically created city). Contemplating the emptiness of the body, and even contemplating the emptiness of the mind. Within emptiness, there is no impermanence, and even no impurity. Such qualities of the path directly lead to the transformation city. Contemplating the impermanence of the body, impermanence is emptiness, and even contemplating the dharma-nature (dharmatā, the nature of dharma) of the body, which is neither permanent nor impermanent, neither empty nor not empty. And even contemplating the mind in the same way. Such qualities of the path circuitously lead to the treasure land (ratna-dhātu, a land of jewels). Contemplating the dharma-nature of the body, which is neither pure nor impure, simultaneously illuminating purity and impurity. And even contemplating the dharma-nature of the mind, permanence and impermanence, simultaneously illuminating permanence and impermanence. Such qualities of the path directly lead to the treasure land. This person sees the cessation of truth (satya, truth), and is called a Stream-enterer (srota-āpanna, stream enterer). This person extinguishes thought, and is called the Third Fruit (triphalāni, the third fruit). This person sees extinction, and is called the Ground of Seeing (darśana-bhūmi, the stage of seeing). This person extinguishes thought, and is called Thinning, Separation, Accomplishment, and even encroaching on habits, and is called a Pratyekabuddha (pratyekabuddha, a solitary buddha). This person extinguishes seeing and thought, and is called the Ten Dwellings (daśa-vihāra, the ten abodes). The extinction of dust and sand is called the Ten Practices (daśa-caryā, the ten practices), and the Ten Dedications (daśa-pariṇāmanā, the ten dedications). The extinction of ignorance (avidyā, ignorance) is called the Ten Grounds (daśa-bhūmi, the ten grounds), Near-Perfect Enlightenment (samyañc-sambodhi, near perfect enlightenment), and Wonderful Enlightenment (agrabodhi, wonderful enlightenment). This person extinguishes seeing, thought, dust, and sand, and is called the Ten Faiths (daśa-śraddhā, the ten faiths). The extinction of ignorance is called the Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, Near-Perfect Enlightenment, and Wonderful Enlightenment. Discriminating the sixteen doors of the path, the extinction is different. And all the Buddha-dharmas as numerous as the sands of the Ganges. Discriminating and calculating, unspeakable and unspeakable. Like observing a fruit in the palm of the hand, there is no deviation or error. All arise from the mind, not coming from elsewhere. Observe this.

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一心能通不可說心。不可說心能通不可說法。不可說法能通不可說非心非法。觀一切心亦復如是。九縛凡夫不覺不知。如大富盲兒坐寶藏中。都無所見。動轉掛礙為寶所傷。二乘熱病謂諸珍寶是鬼虎龍蛇。棄捨馳走。竛竮辛苦五十餘年。雖縛脫之殊。俱貧如來無上珍寶。起大慈悲誓願拔苦與樂。是為非縛非脫髮真正菩提心。顯是義明矣。次根塵相對。一念心起即空即假即中者。若根若塵並是法界。並是畢竟空。並是如來藏。並是中道。云何即空。並從緣生。緣生即無主。無主即空。云何即假。無主而生即是假。云何即中。不出法性並皆即中。當知一念即空即假即中。並畢竟空。並如來藏。並實相。非三而三三而不三。非合非散而合而散。非非合非非散。不可一異而一異。譬如明鏡。明喻即空。像喻即假。鏡喻即中。不合不散合散宛然。不一二三二三無妨。此一念心不縱不橫不可思議。非但己爾。佛及眾生亦復如是。華嚴云。心佛及眾生是三無差別。當知己心具一切佛法矣。思益云。愚于陰界入而欲求菩提。陰界入即是離是無菩提。凈名曰。如來解脫當於眾生心行中求。眾生即菩提不可復得。眾生即涅槃不可覆滅。一心既然。諸心亦爾。一切法亦爾。普賢觀云。毗盧遮那遍一切處。即其義也。當知一切法即佛法。如來法

【現代漢語翻譯】 現代漢語譯本： 一心能通達不可言說的心（不可說心）。不可言說的心能通達不可言說的法（不可說法）。不可言說的法能通達不可言說的非心非法的境界（不可說非心非法）。觀察一切心也是這樣。 被九種煩惱束縛的凡夫（九縛凡夫）不覺悟也不知道。就像一個非常富有的盲人孩子坐在寶藏中，什麼也看不見。一舉一動都被障礙所困擾，反而被寶藏所傷害。二乘（聲聞和緣覺）之人患了熱病，認為這些珍寶是鬼、老虎、龍或蛇，於是拋棄它們逃跑，辛苦奔波了五十多年。雖然束縛和解脫的狀態不同，但都同樣貧窮，無法獲得如來無上的珍寶。 因此，如來生起大慈悲心，發誓要拔除眾生的痛苦，給予他們快樂。這就是非束縛非解脫，發起真正菩提心（發真正菩提心）的含義，這個道理非常明顯。 其次，當根（根）和塵（塵）相對時，一個念頭生起，這個念頭就是空（即空）、假（即假）、中（即中）。無論是根還是塵，都是法界（法界）的一部分，都是畢竟空（畢竟空），都是如來藏（如來藏），都是中道（中道）。 為什麼說是空呢？因為一切都是從因緣（緣）而生，因緣生就意味著沒有自主性，沒有自主性就是空。為什麼說是假呢？因為沒有自主性卻能生起，這就是假。為什麼說是中呢？因為沒有超出法性（法性），一切都是中。應當明白，一個念頭就是空、假、中，就是畢竟空，就是如來藏，就是實相（實相），不是三而又是三，是三而不是三，非合非散卻又是合又是散，既不是非合也不是非散，不可說是一也不可說是異，卻又是一又是異。 比如明鏡，明亮比喻空，影像比喻假，鏡子比喻中。不合不散，合散的狀態卻又清清楚楚。不是一也不是二三，說是二三也沒有妨礙。這一個念頭不縱不橫，不可思議。不僅僅是這樣，佛（佛）和眾生（眾生）也是這樣。《華嚴經》（華嚴）說：『心、佛及眾生，是三無差別。』應當明白，自己的心具足一切佛法啊！ 《思益經》（思益）說：『對於陰（陰）、界（界）、入（入）這些概念愚昧無知，卻想要尋求菩提（菩提），陰、界、入就是離，離開這些就沒有菩提。』《維摩詰經》（凈名）說：『如來的解脫應當在眾生的心行中尋求。』眾生就是菩提，不可再次獲得。眾生就是涅槃（涅槃），不可再次滅度。一個心是這樣，所有心也是這樣，一切法也是這樣。《普賢觀經》（普賢觀）說：『毗盧遮那佛（毗盧遮那）遍一切處。』就是這個意思。應當明白，一切法就是佛法，就是如來法。

【English Translation】 English version: The one mind can penetrate the inexpressible mind (不可說心). The inexpressible mind can penetrate the inexpressible dharma (不可說法). The inexpressible dharma can penetrate the inexpressible non-mind and non-dharma (不可說非心非法). Observing all minds is also like this. Ordinary beings bound by the nine fetters (九縛凡夫) are unaware and unknowing, like a blind child of a wealthy family sitting amidst a treasure trove, unable to see anything. Every movement is hindered and harmed by the treasures. Those of the Two Vehicles (二乘), suffering from a feverish illness, regard the treasures as ghosts, tigers, dragons, or snakes, abandoning them and running away, toiling for over fifty years. Although the states of bondage and liberation differ, both are equally impoverished, unable to obtain the unsurpassed treasures of the Tathagata. Therefore, the Tathagata arises with great compassion, vowing to remove the suffering of beings and grant them happiness. This is the meaning of neither bondage nor liberation, giving rise to the true Bodhi mind (發真正菩提心), and this principle is very clear. Next, when the root (根) and the object (塵) come into contact, a single thought arises, and this thought is emptiness (即空), provisionality (即假), and the Middle Way (即中). Whether it is the root or the object, both are part of the Dharma Realm (法界), both are ultimately empty (畢竟空), both are the Tathagata-garbha (如來藏), and both are the Middle Way (中道). Why is it said to be empty? Because everything arises from conditions (緣), and arising from conditions means there is no autonomy. No autonomy is emptiness. Why is it said to be provisional? Because arising without autonomy is provisional. Why is it said to be the Middle Way? Because it does not go beyond the Dharma-nature (法性), everything is the Middle Way. It should be understood that a single thought is emptiness, provisionality, and the Middle Way; it is ultimately empty, it is the Tathagata-garbha, it is reality (實相); it is not three yet it is three, it is three yet it is not three; it is neither combined nor scattered, yet it is combined and scattered; it is neither non-combined nor non-scattered; it is neither one nor different, yet it is one and different. For example, a bright mirror: brightness is analogous to emptiness, the image is analogous to provisionality, and the mirror is analogous to the Middle Way. Not combined, not scattered, yet the states of combination and scattering are clearly present. It is neither one nor two or three, and saying it is two or three is not a hindrance. This single thought is neither vertical nor horizontal, it is inconceivable. Not only is it like this, but the Buddhas (佛) and sentient beings (眾生) are also like this. The Avatamsaka Sutra (華嚴) says: 'Mind, Buddha, and sentient beings, these three are without difference.' It should be understood that one's own mind possesses all the Buddha-dharma! The Vimalakirti-nirdesa Sutra (思益) says: 'Being ignorant of the concepts of the skandhas (陰), realms (界), and entrances (入), yet wanting to seek Bodhi (菩提), the skandhas, realms, and entrances are separation, and without these there is no Bodhi.' The Vimalakirti Sutra (凈名) says: 'The liberation of the Tathagata should be sought in the mind and conduct of sentient beings.' Sentient beings are Bodhi, which cannot be obtained again. Sentient beings are Nirvana (涅槃), which cannot be extinguished again. If one mind is like this, then all minds are like this, and all dharmas are like this. The Samantabhadra Contemplation Sutra (普賢觀) says: 'Vairocana Buddha (毗盧遮那) pervades all places.' This is the meaning. It should be understood that all dharmas are the Buddha-dharma, are the Tathagata-dharma.

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界故。若爾。云何復言游心法界如虛空。又言無明明者即畢竟空。此舉空為言端。空即不空亦即非空非不空。又言。一微塵中有大千經卷。心中具一切佛法如地種如香丸者。此舉有為言端。有即不有亦即非有非不有。又言。一色一香無非中道。此舉中道為言端。即中而邊。即非邊非不邊具足無減。勿守語害圓誣罔聖意。若得此解。根塵一念心起。根即八萬四千法藏。塵亦爾。一念心起。亦八萬四千法藏。佛法界對法界起法界無非佛法。生死即涅槃是名苦諦。一塵有三塵。一心有三心。一一塵有八萬四千塵勞門。一一心亦如是。貪瞋癡亦即是菩提。煩惱亦即是菩提。是名集諦。翻一一塵勞門。即是八萬四千諸三昧門。亦是八萬四千諸陀羅尼門。亦是八萬四千諸對治門。亦成八萬四千諸波羅蜜。無明轉即變為明。如融冰成水。更非遠物不餘處來。但一念心普皆具足。如如意珠非有寶非無寶。若謂無者即妄語。若謂有者即邪見。不可以心知。不可以言辯眾生於此不思議不縛法中。而思想作縛。于無脫法中而求于脫。是故起大慈悲興四弘誓。拔兩苦與兩樂。故名非縛非脫髮真正菩提心。前三皆約四諦為語。今約法藏塵勞三昧波羅蜜。其義宛然。問。前簡非並言非。今顯是何故並言是。答。所言並是者。皆非縛非脫故言並是。通

皆上求故。又次第漸入到實故言並是。又實難知借權顯實故言並是。此三番擬世界悉檀言並是也。又權不攝實實則攝權。欲令攝顯易見故言並是。此一番擬為人悉檀故言是也。又一菩提心一切菩提心。若不說者不知一切。故言並是。此一番擬對治悉檀明是。若究竟而論。前三是約權后一約實。譬如良醫有一秘方總攝諸方。阿伽陀藥功兼諸藥。如食乳糜更無所須。一切具足如如意珠。權實顯是其義可知。又一是者一大事因緣故。云何為一。一實不虛故。一道清凈故。一切無礙人一道出生死故。云何為大。其性廣博多所含容。大智大斷大人所乘。大師子吼大益凡聖。故言為大。事者十方三世佛之儀式。以此自成佛道。以此化度眾生。故名為事。因緣者。眾生以此因感佛。佛以此緣起應。故言因緣。又是者。不可言三不可言一。不可言非三非一而言三一。故名不可思議是也。又是者。非作法非佛非天人修羅所作。常境無相常智無緣。以無緣智緣無相境。無相之境相無緣之智。智境冥一而言境智。故名無作也。又是者。如文殊問經云。破一切發名發菩提心。常隨菩提相而發菩提心。又無發而發無隨而隨。又過一切破過一切隨雙照破隨。名發菩提心。如此三種不一不異。如理如事如非理非事。故名為是。若例此義。無作不可思議

【現代漢語翻譯】 現代漢語譯本：都向上尋求的緣故。又次第漸進地進入到真實的緣故，所以說『並是』。又因為真實難以知曉，藉助權巧來顯現真實，所以說『並是』。這三番比擬世界悉檀（世界的普遍法則）說『並是』。又權巧不能涵蓋真實，真實則能涵蓋權巧。想要使涵蓋顯現容易被看見，所以說『並是』。這一番比擬為人悉檀（針對不同人施教的法則），所以說是『是』。又一個菩提心就是一切菩提心。如果不這樣說，就不知道一切。所以說『並是』。這一番比擬對治悉檀（對治煩惱的法則）來說明『是』。如果從究竟的層面來說，前三者是就權巧而言，后一者是就真實而言。譬如良醫有一個秘方，總能涵蓋各種藥方。阿伽陀藥（萬能藥）的功效兼具各種藥物的功效。如同吃了乳糜，就不再需要其他東西。一切都具足，如同如意珠。權巧和真實顯現『是』，其中的含義可以理解。又『一』是，因為一大事因緣的緣故。什麼叫做『一』？一真實不虛妄的緣故。一道清凈的緣故。一切無礙的人，從一道出生死的緣故。什麼叫做『大』？它的性質廣博，包含容納很多。大智、大斷、大人所乘。大師子吼，大利益凡夫和聖人。所以說叫做『大』。『事』是指十方三世佛的儀式。用這個來成就佛道。用這個來化度眾生。所以叫做『事』。『因緣』是說，眾生用這個『因』來感應佛，佛用這個『緣』來發起應化。所以說『因緣』。又是說，不可說三，不可說一。不可說非三非一，而說是三是一。所以叫做不可思議『是』。又是說，不是造作出來的，不是佛、不是天人、不是阿修羅所造作的。常境無相，常智無緣。用無緣的智慧來緣無相的境界。無相的境界相，無緣的智慧。智慧和境界冥合為一，而說是境界和智慧。所以叫做無作。又是說，如《文殊問經》所說：『破一切執著，名為發菩提心。常常隨順菩提之相，而發菩提心。』又沒有發而發，沒有隨而隨。又超越一切破，超越一切隨，雙重照破和隨順，名叫發菩提心。如此三種，不一不異。如理、如事、如非理非事。所以叫做『是』。如果以此類推，無作和不可思議也是如此。 無作不可思議

【English Translation】 English version: All seek upwards. Furthermore, it is said to be 'all are' because one gradually enters into reality in sequence. Also, it is said to be 'all are' because reality is difficult to know, and provisional means are used to reveal reality. These three instances are compared to the Lokasiddhanta (universal principles of the world), saying 'all are'. Moreover, provisional means do not encompass reality, but reality encompasses provisional means. Wanting to make the encompassing manifest and easily seen, it is said 'all are'. This instance is compared to the Purushasiddhanta (principles of teaching according to the individual), so it is said 'is'. Furthermore, one Bodhicitta (the mind of enlightenment) is all Bodhicittas. If this is not said, one will not know all. Therefore, it is said 'all are'. This instance is compared to the Pratipakshasiddhanta (principles of counteracting afflictions), clarifying 'is'. If discussed from an ultimate perspective, the first three are about provisional means, and the last one is about reality. It is like a good doctor having a secret formula that encompasses all formulas. The Agada medicine (panacea) has the effects of all medicines combined. Like eating milk porridge, there is no need for anything else. Everything is complete, like a Cintamani jewel (wish-fulfilling jewel). Provisional and real reveal 'is', and its meaning can be understood. Furthermore, 'one' is because of the one great cause and condition. What is called 'one'? It is because of one reality that is not false. It is because of one path of purity. It is because all unobstructed people are born from one path of birth and death. What is called 'great'? Its nature is vast and broad, containing and encompassing much. Great wisdom, great severance, what great people ride upon. The great lion's roar, greatly benefiting ordinary beings and sages. Therefore, it is said to be 'great'. 'Event' refers to the rituals of the Buddhas of the ten directions and three times. With this, one accomplishes the Buddha path. With this, one transforms and liberates sentient beings. Therefore, it is called 'event'. 'Cause and condition' means that sentient beings use this 'cause' to resonate with the Buddha, and the Buddha uses this 'condition' to arise in response. Therefore, it is said 'cause and condition'. Also, 'is' means that it cannot be said to be three, it cannot be said to be one. It cannot be said to be neither three nor one, but it is said to be three and one. Therefore, it is called inconceivable 'is'. Also, 'is' means that it is not created, not made by Buddhas, Devas (gods), humans, or Asuras (demons). The constant realm is without form, the constant wisdom is without object. Using objectless wisdom to connect with the formless realm. The formless realm's form, the objectless wisdom. Wisdom and realm merge into one, and it is said to be realm and wisdom. Therefore, it is called non-action. Also, 'is' means, as the Manjushri Question Sutra says: 'Breaking all attachments is called generating Bodhicitta. Constantly following the aspect of Bodhi, one generates Bodhicitta.' Also, there is no generating yet generating, no following yet following. Also, surpassing all breaking, surpassing all following, doubly illuminating breaking and following, is called generating Bodhicitta. These three are not one, not different. Like principle, like event, like neither principle nor event. Therefore, it is called 'is'. If we extrapolate this meaning, non-action and inconceivable are also like this. Non-action and inconceivable.

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。一大事因緣等諸法門。皆言破皆言隨。皆言非破非隨雙照破隨。又前三是上中下智所觀。后一是上上智所觀。前三是共。后一是不共。前三淺近曲。后一深遠直(云云)。前三是小中大。后一是大中大。上中上。圓中圓。滿中滿。實中實。真中真。了義中了義。玄中玄。妙中妙。不可思議中不可思議。若能如此簡非顯是。體權識實而發心者。是一切諸佛種。譬如金剛從金性生。佛菩提心從大悲起。是諸行先。如服阿娑羅藥先用清水。諸行中最。如諸根中命根為最。佛正法正行中此心為最。如太子生具王儀相。大臣恭敬有大聲名。如迦陵頻伽鳥㲉中鳴聲。已勝諸鳥。此菩提心有大勢力。如師子筋弦。如師子乳。如金剛槌。如那羅延箭。具足眾寶能除貧苦如如意珠。雖小懈怠小失威儀。猶勝二乘功德。舉要言之。此心即具一切菩薩功德。能成三世無上正覺。若解此心任運達于止觀。無發無礙即是觀。其性寂滅即是止。止觀即菩提。菩提即止觀。寶梁經云。比丘不修比丘法。大千無唾處。況受人供養。六十比丘悲泣白佛。我等乍死不能受人供養。佛言。汝起慚愧心善哉善哉。一比丘白佛。何等比丘能受供養。佛言。若在比丘數修僧業得僧利者。是人能受供養。四果四向是僧數。三十七品是僧業。四果是僧利。比丘重白佛。

若發大乘心者復云何。佛言。若發大乘心求一切智。不墮數不修業不得利。能受供養。比丘驚問。云何是人能受供養。佛言。是人受衣用敷大地。受摶食若須彌山。亦能畢報施主之恩。當知小乘之極果不及大乘之初初。又如來密藏經說。若人父為緣覺而害。盜三寶物。母為羅漢而污。不實事謗佛。兩舌間賢聖。惡口罵聖人。壞亂求法者。五逆初業之瞋。奪持戒人物之貪。邊見之癡。是為十惡惡者。若能知如來說因緣法。無我人眾生壽命。無生無滅無染無著本性清凈。又於一切法知本性清凈。解知信入者。我不說是人趣向地獄及諸惡道果。何以故。法無積聚法無集惱。一切法不生不住。因緣和合而得生起起已還滅。若心生已滅。一切結使亦生已滅。如是解無犯處。若有犯有住無有是處。如百年闇室若然燈時。闇不可言我是室主。住此久而不肯去。燈若生闇即滅。其義亦如是。此經具指前四菩提心。若知如來說因緣法。即指初菩提心。若無生無滅指第二菩提心。若本性清凈指第三菩提心。若於一切法知本性清凈。指第四菩提心。初菩提心已能除重重十惡。況第二第三第四菩提心耶。行者聞此勝妙功德當自慶幸。如闇處伊蘭得光明栴檀。問。因緣語通。何意初觀獨當其名。答。以最初當名耳。又因緣事相初觀為便。若言生滅

【現代漢語翻譯】 現代漢語譯本： 若有人發起大乘之心，又會如何呢？佛說：『若發起大乘之心，爲了求得一切智慧（sarvajña），就不會墮入算計，不執著于修行，不求個人利益，這樣的人才能接受供養。』比丘驚訝地問道：『這樣的人如何能接受供養呢？』佛說：『這樣的人接受衣服，如同用大地來鋪設；接受食物，如同須彌山（Sumeru）一樣廣大，也能完全報答施主的恩德。應當知道，小乘的最高果位也比不上大乘最初的初心。』 又如《如來密藏經》所說：『如果有人父親是緣覺（Pratyekabuddha）卻被他殺害，盜取三寶（Triratna）的財物，母親是阿羅漢（Arhat）卻被他玷污，用不實的事情誹謗佛陀（Buddha），用兩舌離間賢聖，用惡語謾罵聖人，破壞他人求法，犯下五逆罪（pañcānantarya）最初的嗔恨，奪取持戒之人的財物所產生的貪婪，以及邊見的愚癡。』這就是十惡（daśa akusala）之人。如果能理解如來說的因緣法（pratītyasamutpāda），明白沒有我（ātman）、人（pudgala）、眾生（sattva）、壽命（jīvita），沒有生（utpāda）沒有滅（nirodha），沒有污染（saṃkleśa）沒有執著（upādāna），本性清凈（prakṛti-pariśuddha），並且對於一切法都知曉其本性清凈，理解、知曉並信受，我就不會說這個人會墮入地獄以及各種惡道。為什麼呢？因為法沒有積聚，法沒有集結煩惱，一切法不生不住，因緣和合而生起，生起之後還會滅去。如果心生起之後就滅去，一切煩惱結使（klesha）也會生起之後就滅去。這樣理解就不會有犯錯之處。如果說有犯錯，有停留，那是不可能的。就像百年的暗室，如果點燃燈火，黑暗不能說：『我是這間屋子的主人，在這裡住了很久，不肯離去。』燈一旦亮起，黑暗就立即消失。道理也是這樣。 這部經文具體指出了前面的四種菩提心（bodhicitta）。如果知道如來說的因緣法，就是指最初的菩提心。如果明白無生無滅，就是指第二種菩提心。如果明白本性清凈，就是指第三種菩提心。如果對於一切法都知曉其本性清凈，就是指第四種菩提心。最初的菩提心就已經能夠消除重重的十惡，更何況是第二、第三、第四種菩提心呢？修行者聽到這樣殊勝美妙的功德，應當自我慶幸，如同黑暗處的伊蘭（Erandaka）得到了光明的栴檀（candana）。 問：『因緣（hetupratyaya）這個詞語是通用的，為什麼最初的觀照能夠單獨獲得這個名稱呢？』答：『因為最初的觀照才配得上這個名稱。而且因緣的事相，最初的觀照最為方便。』如果說生滅（utpāda-nirodha）……

【English Translation】 English version: If one has aroused the Mahayana (Great Vehicle) mind, what then? The Buddha said, 'If one arouses the Mahayana mind seeking all-wisdom (sarvajña), one will not fall into calculation, not cling to practice, and not seek personal gain. Such a person can receive offerings.' A Bhikshu (monk) asked in surprise, 'How can such a person receive offerings?' The Buddha said, 'Such a person receives clothing as if using the earth as a mat; receives food as vast as Mount Sumeru (Sumeru), and can fully repay the kindness of the donor. Know that the ultimate fruit of the Hinayana (Small Vehicle) is not comparable to the very first aspiration of the Mahayana.' Moreover, as stated in the Tathāgatagarbha Sūtra (Tathāgatagarbha Sūtra): 'If someone's father is a Pratyekabuddha (Solitary Buddha) and is killed by that person, if they steal the property of the Three Jewels (Triratna), if their mother is an Arhat (Worthy One) and is defiled by them, if they slander the Buddha (Buddha) with untrue accusations, use divisive speech to separate the virtuous and the holy, use harsh words to curse the saints, disrupt those seeking the Dharma (Dharma), commit the initial anger of the five heinous crimes (pañcānantarya), the greed that arises from seizing the possessions of those who uphold the precepts, and the delusion of biased views.' These are the ten evils (daśa akusala). If one can understand the law of dependent origination (pratītyasamutpāda) as taught by the Tathagata (Thus Gone One), understand that there is no self (ātman), no person (pudgala), no sentient being (sattva), no life (jīvita), no arising (utpāda), no ceasing (nirodha), no defilement (saṃkleśa), no attachment (upādāna), and that the fundamental nature is pure (prakṛti-pariśuddha), and if one knows that the fundamental nature of all dharmas (phenomena) is pure, understands, knows, and believes in this, I would not say that this person is heading towards hell or any evil realms. Why? Because the Dharma has no accumulation, the Dharma has no gathering of afflictions, all dharmas neither arise nor abide; they arise from the union of causes and conditions, and after arising, they cease. If the mind arises and then ceases, all afflictions (klesha) also arise and then cease. Understanding in this way, there is no place for transgression. If there is transgression, if there is abiding, that is impossible. It is like a dark room for a hundred years; when a lamp is lit, the darkness cannot say, 'I am the master of this room, I have lived here for a long time, and I refuse to leave.' Once the lamp is lit, the darkness immediately disappears. The meaning is the same. This sutra specifically points to the previous four types of Bodhicitta (mind of enlightenment). If one knows the law of dependent origination as taught by the Tathagata, it refers to the initial Bodhicitta. If one understands no arising and no ceasing, it refers to the second Bodhicitta. If one understands the fundamental nature is pure, it refers to the third Bodhicitta. If one knows that the fundamental nature of all dharmas is pure, it refers to the fourth Bodhicitta. The initial Bodhicitta is already capable of eliminating the heavy ten evils, let alone the second, third, and fourth Bodhicittas? Practitioners who hear of such supreme and wonderful merits should rejoice for themselves, like an Erandaka (castor oil plant) in a dark place obtaining the bright candana (sandalwood). Question: 'The term 'causes and conditions' (hetupratyaya) is universal, why does the initial contemplation alone receive this name?' Answer: 'Because the initial contemplation is worthy of this name. Moreover, for the characteristics of causes and conditions, the initial contemplation is the most convenient.' If one speaks of arising and ceasing (utpāda-nirodha)...

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者即別。后三例有通別。而從別受名耳。

○約六即顯是者。為初心是後心是。答。如論焦炷。非初不離初。非后不離后。若智信具足。聞一念即是信故不謗智故不懼。初后皆是。若無信高推聖境非己智分。若無智起增上慢謂己均佛。初后俱非。為此事故須知六即。謂理即。名字即。觀行即。相似即。分真即。究竟即。此六即者。始凡終聖。始凡故除疑怯。終聖故除慢大(云云)。理即者。一念心即如來藏理。如故即空。藏故即假。理故即中。三智一心中具不可思議。如上說。三諦一諦非三非一。一色一香一切法。一切心亦復如是。是名理即是菩提心。亦是理即止觀。即寂名止即照名觀。名字即者。理雖即是日用不知。以未聞三諦全不識佛法。如牛羊眼不解方隅。或從知識或從經卷。聞上所說一實菩提。于名字中通達解了。知一切法皆是佛法。是為名字即菩提。亦是名字止觀。若未聞時處處馳求。既得聞已。攀覓心息名止。但信法性不信其諸名為觀。觀行即是者。若但聞名口說。如蟲食木偶得成字。是蟲不知是字非字。既不通達寧是菩提。必須心觀明瞭理慧相應。所行如所言。所言如所行。華首云。言說多不行我不以言說。但心行菩提。此心口相應是觀行菩提。釋論四句評聞慧具足。如眼得日照了無僻。觀行亦

如是。雖未契理觀心不息。如首楞嚴中射的喻。是名觀行菩提。亦名觀行止觀。恒作此想名觀。余想息名止(云云)。相似即是菩提者。以其逾觀逾明逾止逾寂。如勤射鄰的名相似觀慧。一切世間治生產業不相違背。所有思想籌量皆是先佛經中所說。如六根清凈中說。圓伏無明名止。似中道慧名觀(云云)。分真即者。因相似觀力入銅輪位。初破無明見佛性。開寶藏顯真如。名發心住。乃至等覺。無明微薄智慧轉著。如從初日至十四日。月光垂圓闇垂盡。若人應以佛身得度者。即八相成道。應以九法界身得度者。以普門示現。如經廣說。是名分真菩提。亦名分真止觀分真智斷。究竟即菩提者。等覺一轉入于妙覺。智光圓滿不復可增。名菩提果。大涅槃斷更無可斷。名果果。等覺不通唯佛能通。過茶無道可說。故名究竟菩提。亦名究竟止觀。總以譬譬之。譬如貧人家有寶藏而無知者。知識示之即得知也。耘除草穢而掘出之漸漸得近近已。藏開盡取用之。合六喻可解(云云)。問。釋論五菩提意云何。答。論豎判別位。今豎判圓位。會之發心對名字。伏心對觀行。明心對相似。出到對分真。無上對究竟。又用彼名名圓位。發心是十住。伏心是十行。問。住已斷。行雲何伏。答。此用真道伏。例如小乘破見名斷思惟名伏。明

【現代漢語翻譯】 如是。即使尚未完全契合真理，觀心的修行也不應停止。就像《首楞嚴經》中射箭的比喻一樣，這被稱為觀行菩提，也稱為觀行止觀。持續地作這樣的觀想就稱為『觀』，停止其他的妄想就稱為『止』（等等）。相似即是菩提，是因為越觀想就越明瞭，越止息就越寂靜。就像勤奮射箭的人，他的箭術越來越接近目標，這就像相似觀慧。一切世間的生產事業都不會與此相違背。所有的思想籌量都是先佛經中所說的。就像《六根清凈》中所說的那樣，完全降伏無明就稱為『止』，類似於中道智慧就稱為『觀』（等等）。 分真即是菩提，是因為憑藉相似觀的力量進入銅輪位，開始破除無明，見到佛性，開啟寶藏，顯現真如。這被稱為發心住，乃至等覺。無明逐漸減弱，智慧逐漸增長，就像從初一到十四的月亮，月光逐漸圓滿，黑暗逐漸消退。如果有人應該以佛身得度，就示現八相成道；如果有人應該以九法界身得度，就以普門示現，如經中所廣泛闡述的。這被稱為分真菩提，也稱為分真止觀、分真智斷。究竟即是菩提，是指等覺菩薩再進一步轉入妙覺，智慧之光圓滿，不再有任何可以增加的，這被稱為菩提果。大涅槃斷除了一切可以斷除的，這被稱為果果。等覺菩薩無法完全通達，只有佛才能完全通達，超越了言語可以表達的範圍，所以稱為究竟菩提，也稱為究竟止觀。總而言之，可以用譬喻來說明：就像貧窮人家裡有寶藏卻不知道，有知識的人告訴他，他才知道。然後，他清除雜草，挖掘寶藏，逐漸接近，直到完全打開寶藏，盡情取用。結合這六個譬喻就可以理解（等等）。 問：釋論五菩提的含義是什麼？答：釋論是豎向判別位次，現在是豎向判別圓位。將兩者會合起來，發心對應名字位，伏心對應觀行位，明心對應相似位，出到對應分真位，無上對應究竟位。又用釋論的名稱來命名圓位，發心是十住位，伏心是十行位。問：十住位已經斷惑，十行位為什麼還要伏惑？答：這裡是用真道來伏惑。例如小乘佛教中，破除見惑稱為『斷』，降伏思惑稱為『伏』。明心

【English Translation】 Thus it is. Even if not yet fully aligned with the truth, the practice of contemplating the mind should not cease. Like the analogy of archery in the Shurangama Sutra, this is called Contemplation-Practice Bodhi, also known as Contemplation-Practice Samatha-Vipassana. Continuously cultivating this thought is called 'Contemplation,' ceasing other delusive thoughts is called 'Samatha' (and so on). Similarity is Bodhi because the more one contemplates, the clearer it becomes; the more one ceases, the more tranquil it becomes. Like a diligent archer whose skill gets closer and closer to the target, this is like similar contemplation-wisdom. All worldly productive activities do not contradict this. All thoughts and considerations are what the Buddhas have spoken of in the sutras. As it says in 'Six Roots Purification,' completely subduing ignorance is called 'Samatha,' resembling the Middle Way wisdom is called 'Vipassana' (and so on). Partial Realization is Bodhi because, relying on the power of similar contemplation, one enters the Copper Wheel position, begins to break through ignorance, sees the Buddha-nature, opens the treasure, and reveals True Thusness. This is called the Initial Aspiration Dwelling, up to Equal Enlightenment. Ignorance gradually weakens, and wisdom gradually increases, like the moon from the first to the fourteenth day, the moonlight gradually becomes full, and the darkness gradually recedes. If someone should be liberated by the body of a Buddha, then the eight aspects of enlightenment are manifested; if someone should be liberated by the bodies of the nine realms, then universal manifestations are shown, as extensively explained in the sutras. This is called Partial Realization Bodhi, also known as Partial Realization Samatha-Vipassana, Partial Realization Wisdom-Cessation. Ultimate Bodhi is when a Bodhisattva of Equal Enlightenment further transforms into Wonderful Enlightenment, the light of wisdom is complete and can no longer be increased, this is called the Bodhi Fruit. Great Nirvana cuts off everything that can be cut off, this is called the Fruit of the Fruit. Equal Enlightenment cannot be fully understood, only the Buddha can fully understand, surpassing the realm that words can express, so it is called Ultimate Bodhi, also known as Ultimate Samatha-Vipassana. In short, it can be explained with metaphors: like a poor family that has a treasure but does not know it, someone with knowledge tells them, and they know it. Then, they clear away the weeds, dig up the treasure, gradually approach it, until they completely open the treasure and take it for their use. Combining these six metaphors can be understood (and so on). Question: What is the meaning of the five Bodhisattvas in the Commentary? Answer: The Commentary distinguishes positions vertically, now we distinguish the complete positions vertically. Combining the two, Initial Aspiration corresponds to the Name position, Subduing the Mind corresponds to the Contemplation-Practice position, Clarifying the Mind corresponds to the Similarity position, Emerging and Arriving corresponds to the Partial Realization position, and Supreme corresponds to the Ultimate position. Also, the names of the Commentary are used to name the complete positions, Initial Aspiration is the Ten Dwellings position, Subduing the Mind is the Ten Practices position. Question: The Ten Dwellings position has already severed delusions, why does the Ten Practices position still need to subdue delusions? Answer: Here, true practice is used to subdue delusions. For example, in Theravada Buddhism, breaking through the delusions of views is called 'severing,' subduing the delusions of thought is called 'subduing.' Clarifying the Mind

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心是十回向。出到是十地。無上是妙覺。又從十住具五菩提。乃至妙覺究竟五菩提。故地義云。從初一地具諸地功德。即其義也問。何意約圓說六即。答。圓觀諸法皆云六即。故以圓意約一切法悉用六即判位。余不爾故不用之。當其教用之胡為不得。而淺近非教正意也。然上來簡非。先約苦諦升沈世間簡耳。次約四諦智曲拙淺近簡耳。次約四弘行愿。次約六即位。展轉深細方乃顯是。故知明月神珠在九重淵內驪龍頷下。有志有德方乃致之。豈如世人粗淺浮虛。競執瓦石草木妄謂為寶。末學膚受太無所知。◎

摩訶止觀卷第一(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第二(上)

隋天臺智者大師說

門人灌頂記

◎二勸進四種三昧入菩薩位。說是止觀者。夫欲登妙位非行不階。善解鉆搖醍醐可獲。法華云。又見佛子修種種行以求佛道。行法眾多略言其四。一常坐。二常行。三半行半坐。四非行非坐。通稱三昧者。調直定也。大論云。善心一處住不動。是名三昧。法界是一處。正觀能住不動。四行為緣。觀心藉緣調直。故稱三昧也。一常坐者。出文殊說文殊問兩般若。名為一行三昧。今初明方法。次明勸修。方法者。身論開遮。口論說默。意論止觀。身

【現代漢語翻譯】 現代漢語譯本：心是十回向（菩薩修行過程中的十個階段）。出到是十地（菩薩果位的十個層次）。無上是妙覺（佛果的最高境界）。又從十住（菩薩修行過程中的十個階段）具足五菩提（五種智慧），乃至妙覺究竟五菩提。故《地論》的意義說，從最初一地就具足所有地的功德，就是這個意思。問：為什麼用圓教來說明六即（六個階段的修行）？答：圓教認為一切法都包含六即。所以用圓教的觀點來判斷一切法，都用六即來判定位次。其他教派不是這樣，所以不用這種方法。當圓教使用這種方法時，為什麼不可以呢？而淺顯的理解並非圓教的真正意義。然而，以上所說的都是爲了區分錯誤的觀點。首先，從苦諦（佛教四聖諦之一，指世間的苦難）的升沉世間來區分。其次，從四諦智（對四聖諦的智慧）的曲拙淺近來區分。再次，從四弘誓願（普度眾生的四個誓願）的修行和願力來區分。最後，從六即位來區分。層層深入，才能顯現真正的意義。所以要知道，明月神珠藏在九重深淵之內，驪龍（黑龍）的下巴下面。有志向有德行的人才能得到它。怎麼能像世人那樣粗淺浮誇，爭著執著瓦石草木，妄想認為是寶貝呢？末學膚受，太無所知。

《摩訶止觀》卷第一(下) 大正藏第 46 冊 No. 1911 《摩訶止觀》

《摩訶止觀》卷第二(上)

隋天臺智者大師說

門人灌頂記

◎二、勸勉精進修習四種三昧（四種禪定），進入菩薩的位次。說這個止觀（止息妄念，觀察實相）的道理，想要登上妙位，不修行是無法達到的。善於理解和實踐，就像鉆木取火一樣，可以獲得醍醐（比喻佛法的精髓）。《法華經》說：『又見佛子修種種行以求佛道。』修行的方法有很多，簡單來說有四種：一是常坐，二是常行，三是半行半坐，四是非行非坐。統稱為三昧，意思是調伏、正直、安定。大論說：『善心一處住不動，是名三昧。』法界（宇宙萬法的本體）是一個處所，正確的觀照能夠安住不動。四種修行是助緣，觀心藉助助緣來調伏正直，所以稱為三昧。一是常坐，出自《文殊說般若經》和《文殊問般若經》，名為一行三昧。現在首先說明方法，其次說明勸勉修習。方法方面，身體方面討論開遮（允許和禁止），口方面討論說默（說話和沉默），意方面討論止觀。

【English Translation】 English version: The mind is the Ten Dedications (ten stages in the Bodhisattva's path). Emerging is the Ten Grounds (ten levels of Bodhisattva attainment). Supreme is Wonderful Enlightenment (the highest state of Buddhahood). Furthermore, from the Ten Abodes (ten stages in the Bodhisattva's path), one perfects the Five Bodhis (five types of wisdom), up to Wonderful Enlightenment, ultimately achieving the Five Bodhis. Therefore, the meaning of the Treatise on the Grounds states that from the very first ground, one possesses the merits of all the grounds; that is the meaning. Question: Why use the Perfect Teaching to explain the Six Identities (six stages of practice)? Answer: The Perfect Teaching considers all dharmas to encompass the Six Identities. Therefore, using the perspective of the Perfect Teaching to judge all dharmas, we use the Six Identities to determine the stages. Other schools do not do this, so they do not use this method. When the Perfect Teaching uses this method, why should it be impermissible? And superficial understandings are not the true meaning of the Perfect Teaching. However, what has been said above is to distinguish incorrect views. First, we distinguish based on the rising and falling of the world of suffering (Dukkha, one of the Four Noble Truths). Second, we distinguish based on the crookedness, clumsiness, superficiality, and nearness of the wisdom of the Four Truths. Third, we distinguish based on the practice and vows of the Four Universal Vows. Finally, we distinguish based on the Six Identities. Only through progressively deeper and more subtle understanding can the true meaning be revealed. Therefore, know that the bright moon pearl is hidden within the ninefold abyss, beneath the chin of the black dragon (L驪龍). Only those with aspiration and virtue can obtain it. How can it be like worldly people, who are coarse, superficial, and vain, vying to cling to tiles, stones, grass, and trees, falsely believing them to be treasures? Those who learn superficially are too ignorant.

《Mahā-śamatha-vipassanā》 Scroll 1 (Part 2) Taishō Tripiṭaka Volume 46, No. 1911 《Mahā-śamatha-vipassanā》

《Mahā-śamatha-vipassanā》 Scroll 2 (Part 1)

Spoken by Great Master Zhiyi of the Sui Dynasty Tiantai School

Recorded by Disciple Guanding

◎2. Encouragement to Advance and Cultivate the Four Samādhis (four types of meditation) to Enter the Bodhisattva Position. To speak of this cessation and contemplation (śamatha-vipassanā), if one wishes to ascend to the wonderful position, it cannot be achieved without practice. Skillful understanding and practice are like drilling wood to obtain fire, one can obtain the essence of the Dharma (醍醐). The Lotus Sutra says: 'And also seeing Buddha's sons cultivating various practices to seek the Buddha path.' There are many methods of practice, but briefly speaking, there are four: first, constant sitting; second, constant walking; third, half walking and half sitting; fourth, neither walking nor sitting. Collectively called samādhi, it means to harmonize, straighten, and stabilize. The Great Treatise says: 'A good mind dwells in one place without moving, this is called samādhi.' The Dharmadhātu (法界, the essence of all phenomena) is one place, and correct contemplation can dwell without moving. The four practices are supporting conditions, and the contemplation of the mind relies on supporting conditions to harmonize and straighten, therefore it is called samādhi. First, constant sitting, comes from the 《Mañjuśrī Spoken Prajñā Sūtra》 and the 《Mañjuśrī Questioned Prajñā Sūtra》, and is called the One Practice Samādhi. Now, first explain the method, and then explain the encouragement to cultivate. Regarding the method, in terms of the body, discuss opening and closing (allowing and prohibiting); in terms of speech, discuss speaking and silence; in terms of mind, discuss cessation and contemplation.

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開常坐遮行住臥。或可處眾獨則彌善。居一靜室或空閑地。離諸喧鬧。安一繩床傍無餘座。九十日為一期。結跏正坐項脊端直。不動不搖不萎不倚。以坐自誓。肋不拄床。況復尸臥遊戲住立。除經行食便利。隨一佛方面端坐正向。時刻相續無須臾廢。所開者專坐。所遮者勿犯。不欺佛不負心不誑眾生。口說默者。若坐疲極。或疾病所困。或睡蓋所覆。內外障侵奪正念心不能遣卻。當專稱一佛名字慚愧懺悔以命自歸。與稱十方佛名功德正等。所以者何。如人憂喜郁怫舉聲歌哭悲笑則暢。行人亦爾。風觸七處成身業。聲響出唇成口業。二能助意成機感佛俯降。如人引重自力不前。假傍救助則蒙輕舉。行人亦爾。心弱不能排障。稱名請護惡緣不能壞。若於法門未了。當親近解般若者。如聞修學。能入一行三昧面見諸佛上菩薩位。誦經誦咒尚喧于靜。況世俗言語耶。意止觀者。端坐正念。蠲除惡覺舍諸亂想。莫雜思惟不取相貌。但專系緣法界一念法界。系緣是止。一念是觀。信一切法皆是佛法。無前無後無復際畔。無知者無說者。若無知無說則非有非無。非知者非不知者。離此二邊住無所住。如諸佛住安處寂滅法界。聞此深法勿生驚怖。此法界亦名菩提。亦名不可思議境界。亦名般若。亦名不生不滅。如是等一切法與法界無二

【現代漢語翻譯】 現代漢語譯本： 應當時常禪坐，無論是行走、站立、坐臥。能在眾人之中或獨自一人時進行禪坐，那就更好了。居住在安靜的房間或空閑的地方，遠離各種喧鬧。安置一張繩床，旁邊不要有其他座位。以九十天為一個週期。結跏趺坐，頸椎保持端直。身體不動搖，不傾斜，不彎曲，不倚靠。以禪坐來約束自己。肋部不靠著床，更何況是躺臥、嬉戲、站立。除了經行、飲食、大小便之外，始終面向一個佛的方向端坐。時刻相續，沒有片刻的荒廢。所提倡的是專注禪坐，所禁止的是不要違犯（禪坐的規矩）。不欺騙佛，不辜負自己的心，不欺騙眾生。口中不說廢話，保持沉默。如果禪坐到疲憊不堪，或者被疾病所困擾，或者被睡眠所覆蓋，內外障礙侵擾，正念無法排除，應當專心稱念一尊佛的名號，慚愧懺悔，以生命歸依。這與稱念十方諸佛的名號功德是完全一樣的。為什麼這樣說呢？就像人憂愁、喜悅、鬱悶、煩悶時，發出聲音歌唱、哭泣、悲傷、歡笑，就能舒暢一樣。修行人也是這樣。風觸動身體的七處，形成身業；聲音從嘴唇發出，形成口業。這二者能夠幫助意念，形成機感，佛就會俯身降臨。就像人拉重物，自己用力無法前進，藉助旁人的幫助就能輕鬆舉起。修行人也是這樣，心力弱小，無法排除障礙，稱念佛的名號，祈求佛的護佑，惡緣就無法破壞。如果對於佛法還沒有完全理解，應當親近那些通達般若的人，如所聽聞的去修行學習，就能進入一行三昧，面見諸佛，登上菩薩的果位。誦經誦咒尚且喧鬧于清靜，更何況是世俗的言語呢？ 意止觀（Yizhiguan）的修行方法是：端正坐好，保持正念。去除邪惡的念頭，捨棄各種雜亂的思緒。不要雜亂地思索，不要執取事物的表象。只是專心專注於法界，一念法界。專注於法界就是止，一念就是觀。相信一切法都是佛法，沒有前，沒有後，沒有邊際。沒有知者，沒有說者。如果沒有知者，沒有說者，那就既非有，也非無；既非知者，也非不知者。離開這兩種邊見，安住在無所住的地方。就像諸佛安住在寂滅的法界。聽到這種深奧的佛法，不要感到驚慌恐懼。這法界也叫做菩提（Bodhi，覺悟），也叫做不可思議境界，也叫做般若（Prajna，智慧），也叫做不生不滅。像這樣的一切法與法界沒有分別。

【English Translation】 English version: Always practice seated meditation, whether walking, standing, sitting, or lying down. It is even better to meditate in a crowd or alone. Reside in a quiet room or a secluded place, away from all noise. Set up a rope bed with no other seats nearby. Take ninety days as a period. Sit in the lotus position with your neck and spine straight. Do not move, shake, wither, or lean. Vow to sit in meditation. Do not let your ribs rest on the bed, let alone lie down, play, stand, or walk around, except for walking meditation, eating, and using the restroom. Always face one Buddha direction and sit upright. Continue moment by moment without any waste of time. What is encouraged is dedicated sitting meditation, and what is forbidden is to not violate (the rules of meditation). Do not deceive the Buddha, do not fail your own heart, and do not deceive sentient beings. Keep silent. If you are exhausted from sitting, or troubled by illness, or covered by sleep, and internal and external obstacles invade and steal your right mindfulness, and you cannot dispel them, then you should single-mindedly recite the name of one Buddha, be ashamed, repent, and surrender your life. This is exactly the same as the merit of reciting the names of Buddhas in the ten directions. Why is this so? Just as when people are worried, happy, depressed, or frustrated, they sing, cry, grieve, or laugh to feel relieved. Practitioners are the same. The wind touches the seven places of the body, forming bodily karma; the sound comes out of the lips, forming verbal karma. These two can help the mind, forming a connection, and the Buddha will descend. Just as when a person pulls a heavy object and cannot move forward by his own strength, he can lift it easily with the help of others. Practitioners are the same. If the mind is weak and cannot eliminate obstacles, reciting the name of the Buddha and praying for protection will prevent evil conditions from destroying it. If you have not fully understood the Dharma, you should approach those who understand Prajna (wisdom), and practice and learn as you have heard, so that you can enter the Samadhi (state of meditative consciousness) of Oneness, meet the Buddhas, and ascend to the position of Bodhisattva (enlightenment being). Reciting scriptures and mantras is still noisy compared to silence, let alone worldly speech? The method of practicing Yizhiguan (One-Thought Contemplation) is: sit upright and maintain right mindfulness. Eliminate evil thoughts and abandon all distracting thoughts. Do not think randomly, and do not cling to the appearance of things. Just focus on the Dharmadhatu (realm of reality), one thought of the Dharmadhatu. Focusing on the Dharmadhatu is cessation, and one thought is contemplation. Believe that all Dharmas are Buddha-Dharma, without beginning, without end, and without boundaries. There is no knower and no speaker. If there is no knower and no speaker, then it is neither existent nor non-existent; neither a knower nor a non-knower. Leave these two extremes and dwell in the place where there is nothing to dwell. Just as the Buddhas dwell in the peaceful Dharmadhatu. Do not be alarmed or afraid when you hear this profound Dharma. This Dharmadhatu is also called Bodhi (enlightenment), also called the inconceivable realm, also called Prajna (wisdom), also called non-birth and non-death. All such Dharmas are not different from the Dharmadhatu.

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無別。聞無二無別勿生疑惑。能如是觀者。是觀如來十號。觀如來時不謂如來為如來。無有如來為如來。亦無如來智慧知如來者。如來及如來智。無二相。無動相。不作相。不在方不離方。非三世非不三世。非二相非不二相。非垢相非凈相。此觀如來甚為希有。猶如虛空無有過失增長正念。見佛相好如照水鏡自見其形。初見一佛。次見十方佛。不用神通往見佛。唯住此處見諸佛聞佛說法。得如實義為一切眾生見如來。而不取如來相。化一切眾生向涅槃而不取涅槃相。為一切眾生髮大莊嚴而不見莊嚴相。無形無相無見聞知。佛不證得是為希有。何以故。佛即法界。若以法界證法界即是諍論。無證無得。觀眾生相如諸佛相。眾生界量如諸佛界量。諸佛界量不可思議。眾生界量亦不可思議。眾生界住如虛空住。以不住法以無相法住般若中。不見凡法雲何舍。不見聖法雲何取。生死涅槃垢凈亦如是。不捨不取但住實際。如此觀眾生真佛法界。觀貪慾瞋癡諸煩惱。恒是寂滅行。是無動行。非生死法非涅槃法。不捨諸見不捨無為。而修佛道。非修道非不修道。是名正住煩惱法界也。觀業重者。無出五逆。五逆即是菩提。菩提五逆無二相。無覺者。無知者。無分別者。逆罪相實相相。皆不可思議不可壞。本無本性。一切業緣皆住實際

【現代漢語翻譯】 現代漢語譯本 沒有差別。聽聞『無二』、『無別』之說，不要產生疑惑。能夠這樣觀察的人，就是在觀察如來的十種稱號（如來十號：如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛）。觀察如來時，不要認為如來是實有的如來，沒有一個實有的如來可以被稱為如來。也沒有如來的智慧可以認知如來。如來和如來的智慧，沒有兩種不同的相狀，沒有動搖的相狀，沒有造作的相狀，不在某個方位，也不離開任何方位，不是過去、現在、未來三世，也不是非三世，不是二元對立的相狀，也不是非二元對立的相狀，不是垢染的相狀，也不是清凈的相狀。這樣觀察如來是非常稀有難得的，就像虛空一樣，沒有過失，增長正念。見到佛的相好，就像照鏡子一樣，自己看到自己的形象。最初見到一尊佛，然後見到十方諸佛。不需要依靠神通去見佛，只是安住在這裡，就能見到諸佛，聽聞佛說法，得到真實的意義，為一切眾生見到如來，而不執取如來的相狀。化度一切眾生走向涅槃，而不執取涅槃的相狀。為一切眾生髮起廣大的莊嚴，而不見莊嚴的相狀。沒有形狀，沒有相貌，沒有見聞覺知。佛不證得任何東西，這是非常稀有的。為什麼呢？因為佛就是法界（Dharmadhatu，宇宙萬法的本體）。如果用法界去證法界，那就是爭論。沒有證得，沒有獲得。觀察眾生的相狀，就像諸佛的相狀一樣。眾生界的量，就像諸佛界的量一樣。諸佛界的量不可思議，眾生界的量也不可思議。眾生界安住的狀態，就像虛空安住的狀態一樣。以不住之法，以無相之法，安住在般若（Prajna，智慧）之中。不見凡夫之法，又如何捨棄？不見聖人之法，又如何取用？生死、涅槃、垢染、清凈也是這樣，不捨棄，不取用，只是安住在實際（Reality）之中。這樣觀察眾生、真佛、法界。觀察貪慾、嗔恚、愚癡等各種煩惱，恒常是寂滅的行，是無動搖的行，不是生死之法，也不是涅槃之法。不捨棄各種見解，不捨棄無為法，而修習佛道。非修道，非不修道，這叫做正住于煩惱法界。觀察業力深重的人，沒有超出五逆罪（五逆：殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。五逆罪就是菩提（Bodhi，覺悟），菩提和五逆罪沒有兩種不同的相狀。沒有覺悟者，沒有知曉者，沒有分別者。逆罪的相狀和實相的相狀，都是不可思議、不可破壞的，本來沒有本性。一切業緣都安住在實際之中。

【English Translation】 English version There is no difference. When hearing of 'non-duality' and 'no difference,' do not give rise to doubt. One who can observe in this way is observing the ten titles of the Tathagata (Tathagata's ten titles: Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta deva-manushyanam, Buddha, Bhagavan). When observing the Tathagata, do not think of the Tathagata as a real Tathagata. There is no real Tathagata that can be called Tathagata. Nor is there the wisdom of the Tathagata that can know the Tathagata. The Tathagata and the wisdom of the Tathagata have no two different aspects, no moving aspect, no creating aspect, not in any direction, nor leaving any direction, not the three times of past, present, and future, nor not the three times, not a dualistic aspect, nor a non-dualistic aspect, not a defiled aspect, nor a pure aspect. Observing the Tathagata in this way is very rare and precious, like empty space, without fault, increasing right mindfulness. Seeing the marks and characteristics of the Buddha is like looking in a mirror, seeing one's own image. Initially seeing one Buddha, then seeing Buddhas in the ten directions. There is no need to rely on supernatural powers to see the Buddha, just abiding here, one can see all the Buddhas, hear the Buddha preach the Dharma, obtain the true meaning, see the Tathagata for all sentient beings, without clinging to the marks of the Tathagata. Transforming all sentient beings towards Nirvana, without clinging to the marks of Nirvana. Initiating great adornments for all sentient beings, without seeing the marks of adornment. Without form, without appearance, without seeing, hearing, or knowing. The Buddha does not attain anything, which is very rare. Why? Because the Buddha is the Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe). If one uses the Dharmadhatu to prove the Dharmadhatu, that is contention. There is no proof, no attainment. Observing the characteristics of sentient beings is like the characteristics of all Buddhas. The measure of the realm of sentient beings is like the measure of the realm of all Buddhas. The measure of the realm of all Buddhas is inconceivable, and the measure of the realm of sentient beings is also inconceivable. The state in which sentient beings abide is like the state in which empty space abides. With the Dharma of non-abiding, with the Dharma of no-form, abide in Prajna (Prajna, wisdom). Not seeing the Dharma of ordinary beings, how can one abandon it? Not seeing the Dharma of sages, how can one take it? Birth, death, Nirvana, defilement, and purity are also like this, not abandoning, not taking, just abiding in Reality. Observe sentient beings, the true Buddha, and the Dharmadhatu in this way. Observe greed, hatred, ignorance, and all kinds of afflictions, which are always the practice of quiescence, the practice of non-movement, not the Dharma of birth and death, nor the Dharma of Nirvana. Not abandoning various views, not abandoning non-action, but cultivating the Buddha's path. Neither cultivating the path nor not cultivating the path, this is called rightly abiding in the realm of afflictions. Observing those with heavy karma, there is nothing beyond the five heinous crimes (Five Heinous Crimes: killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha). The five heinous crimes are Bodhi (Bodhi, enlightenment), Bodhi and the five heinous crimes have no two different aspects. There is no enlightened one, no knower, no discriminator. The aspect of the heinous crime and the aspect of true reality are both inconceivable and indestructible, originally without inherent nature. All karmic conditions abide in Reality.

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。不來不去非因非果。是為觀業即是法界印。法界印四魔所不能壞魔不得便。何以故。魔即法界印。法界印云何毀法界印。以此意歷一切法亦應可解。上所說者皆是經文。勸修者。稱實功德獎於行者。法界法是佛真法。是菩薩印。聞此法不驚不畏。乃從百千萬億佛所久植德本。譬如長者失摩尼珠后還得之。心甚歡喜。四眾不聞此法。心則苦惱。若聞信解歡喜亦然。當知此人即是見佛。已曾從文殊聞是法。身子曰。諦了此義是名菩薩摩訶薩。彌勒云。是人近佛座佛覺此法故。故文殊云。聞此法不驚即是見佛。佛言。即住不退地具六波羅蜜。具一切佛法矣。若人慾得一切佛法相好威儀說法音聲十力無畏者。當行此一行三昧。勤行不懈則能得入。如治摩尼珠隨磨隨光。證不可思議功德。菩薩能知速得菩提。比丘比丘尼聞不驚。即隨佛出家。信士信女聞不驚。即真歸依。此之稱譽出彼兩經(云云)。

○二常行三昧者。先方法。次勸修。方法者。身開遮。口說默。意止觀。此法出般舟三昧經翻為佛立。佛立三義。一佛威力。二三昧力。三行者本功德力。能于定中見十方現在佛在其前立。如明眼人清夜觀星。見十方佛亦如是多。故名佛立三昧。十住婆沙偈云。是三昧住處。少中多差別。如是種種相。亦應須論議。住處者。

【現代漢語翻譯】 現代漢語譯本：不來不去，既非原因也非結果。這就是觀察業，也就是法界印。法界印是四魔所無法破壞的，魔也無法得逞。為什麼呢？因為魔即是法界印，法界印又怎麼能毀壞法界印呢？用這個道理來理解一切法也是可以的。上面所說的都是經文。勸勉修行的人，稱揚真實的功德來嘉獎修行者。法界法是佛的真正佛法，是菩薩的印記。聽聞此法而不驚恐不畏懼，乃是從百千萬億佛那裡長久以來種植的德本。譬如一位長者丟失了摩尼珠（如意寶珠，能滿足人們願望的寶珠）之後又重新得到它，心中非常歡喜。四眾弟子如果不聽聞此法，心中就會苦惱。如果聽聞后相信理解並歡喜，也是如此。應當知道這個人就是見到了佛，已經曾經從文殊（文殊菩薩，智慧的象徵）那裡聽聞過此法。舍利弗（佛陀十大弟子之一，以智慧著稱）說：『徹底明瞭此義，就叫做菩薩摩訶薩（大菩薩）。』彌勒（彌勒菩薩，未來佛）說：『這個人靠近佛的座位，因為佛覺悟了此法。』所以文殊菩薩說：『聽聞此法而不驚恐，就是見到了佛。』佛說：『就安住于不退轉地，具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足一切佛法了。』如果有人想要得到一切佛法的相好、威儀、說法音聲、十力（如來所具有的十種力量）、無畏（佛的無所畏懼），應當修行這一行三昧（專一行持的禪定）。勤奮修行而不懈怠，就能得以進入。如同打磨摩尼珠，隨著打磨而越發光亮，證得不可思議的功德。菩薩能夠知道就能迅速獲得菩提（覺悟）。比丘（出家男眾）、比丘尼（出家女眾）聽聞而不驚恐，就是跟隨佛出家。信士（在家男眾）、信女（在家女眾）聽聞而不驚恐，就是真正皈依。這些稱讚出自那兩部經典（此處省略）。 ○二、常行三昧（一種禪定方法）的方法是，先講方法，再勸勉修行。方法包括：身體方面的開（允許）和遮（禁止），口頭方面的說和默，意念方面的止（停止妄念）和觀（觀察實相）。此法出自《般舟三昧經》（一種禪定經典），翻譯為『佛立』。佛立有三種含義：一是佛的威力，二是三昧的力量，三是修行者自身的功德力。能夠在禪定中見到十方現在的佛站在他的面前。如同明眼人在清凈的夜晚觀看星星。見到十方佛也是這樣眾多。所以叫做佛立三昧。《十住婆沙論》（佛教論書）的偈頌說：『這種三昧的住處，有少、中、多等差別。像這樣種種相，也應該需要討論。』住處是指：

【English Translation】 English version: Neither coming nor going, neither cause nor effect. This is observing karma, which is the Dharma Realm Seal (the seal of the ultimate reality). The Dharma Realm Seal cannot be destroyed by the Four Maras (hindrances to enlightenment), and the Maras cannot take advantage of it. Why? Because the Mara is the Dharma Realm Seal. How can the Dharma Realm Seal destroy the Dharma Realm Seal? This principle can be applied to understanding all dharmas (teachings). What has been said above are all sutra passages. Those who encourage practice praise the real merits to reward practitioners. The Dharma Realm Dharma is the true Dharma of the Buddha, and it is the seal of the Bodhisattva. Hearing this Dharma without being startled or afraid is due to planting roots of virtue for a long time with hundreds of thousands of millions of Buddhas. It is like an elder who loses a Mani jewel (wish-fulfilling jewel) and then gets it back, feeling very happy. If the fourfold assembly (monks, nuns, laymen, laywomen) do not hear this Dharma, their hearts will be distressed. If they hear, believe, understand, and rejoice, it is the same. Know that this person has seen the Buddha and has heard this Dharma from Manjushri (Bodhisattva of Wisdom). Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Thoroughly understanding this meaning is called a Bodhisattva Mahasattva (great Bodhisattva).' Maitreya (the future Buddha) said, 'This person is close to the Buddha's seat because the Buddha awakened to this Dharma.' Therefore, Manjushri Bodhisattva said, 'Hearing this Dharma without being startled is seeing the Buddha.' The Buddha said, 'One dwells in the irreversible stage, possessing the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), possessing all the Buddha Dharmas.' If someone wants to obtain all the Buddha Dharmas, the auspicious marks, dignified demeanor, the voice of teaching, the Ten Powers (ten strengths of a Buddha), and fearlessness (the Buddha's fearlessness), they should practice this One-Practice Samadhi (a samadhi of single-minded practice). Diligently practice without懈怠 (laxity), and then one can enter. Like polishing a Mani jewel, it becomes brighter as it is polished, realizing inconceivable merits. Bodhisattvas who know can quickly attain Bodhi (enlightenment). Bhikkhus (monks) and Bhikkhunis (nuns) who hear without being startled are truly following the Buddha in leaving home. Laymen and laywomen who hear without being startled are truly taking refuge. These praises come from those two scriptures (omitted here). ○ Two, the Constant Practice Samadhi (a method of meditation). First, the method, then the encouragement to practice. The method includes: opening (allowing) and遮 (prohibiting) in terms of the body, speaking and silence in terms of the mouth, stopping (stopping wandering thoughts) and contemplation (observing reality) in terms of the mind. This method comes from the Pratyutpanna Samadhi Sutra (a meditation scripture), translated as 'Buddha Standing.' Buddha Standing has three meanings: one is the power of the Buddha, two is the power of the Samadhi, and three is the power of the practitioner's own merits. One can see the Buddhas of the ten directions standing in front of him in meditation. It is like a clear-eyed person watching the stars on a clear night. Seeing the Buddhas of the ten directions is also so numerous. Therefore, it is called the Buddha Standing Samadhi. The verse in the Dashabhumika-Vibhasha-Shastra (Buddhist treatise) says: 'The dwelling place of this Samadhi has differences in small, medium, and large. Such various aspects should also be discussed.' Dwelling place refers to:

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或於初禪二三四中間。發是勢力能生三昧故名住處。初禪少二禪中三四多。或少時住名少。或見世界少。或見佛少故名少。中多亦如是。身開常行。行此法時避惡知識及癡人親屬鄉里。常獨處止不得希望他人有所求索。常乞食不受別請。嚴飾道場備諸供具香肴甘果。盥沐其身。左右出入改換衣服。唯專行旋。九十日為一期。須明師善內外律能開除妨障。于所聞三昧處如視世尊。不嫌不恚不見短長。當割肌肉供養師。況復余耶。承事師如仆奉大家。若於師生惡。求是三昧終難得。須外護如母養子。須同行如共涉險。須要期誓願使我筋骨枯朽。學是三昧不得終不休息。起大信無能壞者。起大精進無能及者。所入智無能逮者。常與善師從事。終竟三月不得念世間想欲如彈指頃。三月終竟不得臥出如彈指頃。終竟三月行不得休息。除坐食左右。為人說經不得希望衣食。婆沙偈云。親近善知識。精進無懈怠。智慧甚堅牢。信力無妄動。口說默者。九十日身常行無休息。九十日口常唱阿彌陀佛名無休息。九十日心常念阿彌陀佛無休息或唱唸俱運。或先念后唱。或先唱后念。唱唸相繼無休息時。若唱彌陀即是唱十方佛功德等。但專以彌陀為法門主。舉要言之。步步聲聲唸唸唯在阿彌陀佛。意論止觀者。念西方阿彌陀佛。去此十萬億佛

【現代漢語翻譯】 現代漢語譯本 或者在初禪（Rūpadhātu-jhāna，色界禪定）二禪（Dutiyajjhāna，第二禪）、三禪（Tatiyajjhāna，第三禪）、四禪（Catutthajjhāna，第四禪）中間，發起這種勢力，能夠產生三昧（Samādhi，定），所以叫做住處。初禪少，二禪中等，三禪四禪多。或者少時安住，名為少。或者見世界少，或者見佛少，所以名叫少。中、多也是這樣。身體舒展開，常常行走。修行這種法門時，要避開惡知識以及愚癡的人、親屬、鄉里。常常獨自居住，不得希望他人，有所求索。常常乞食，不接受特別的邀請。莊嚴修飾道場，準備各種供具，香、肴、甘果。盥洗沐浴身體。左右出入，更換衣服。唯獨專心行走、旋轉。九十日為一個週期。需要明師，善於內外戒律，能夠開除妨礙和障礙。對於所聽聞的三昧之處，如同看待世尊（Buddha，覺者）。不嫌棄，不嗔恚，不見短處和長處。應當割下肌肉供養師父，何況其餘的東西呢？承事師父如同僕人侍奉大家長。如果對師父生起惡念，求得這種三昧終究難以得到。需要外護，如同母親養育孩子。需要同行者，如同共同涉險。需要約定誓願，使我的筋骨枯朽，學習這種三昧，不得終止，不得休息。生起大信心，沒有誰能夠破壞。生起大精進，沒有誰能夠趕上。所進入的智慧，沒有誰能夠達到。常常與善師從事。始終三個月，不得念世間的想法和慾望，如同彈指頃刻。三個月終了，不得躺臥外出，如同彈指頃刻。始終三個月，行走不得休息，除了坐、食、左右。為人說法，不得希望衣食。婆沙偈說：『親近善知識，精進無懈怠，智慧甚堅牢，信力無妄動。』口說默然者，九十日身體常常行走，沒有休息。九十日口中常常唱唸阿彌陀佛（Amitābha，無量光佛）名號，沒有休息。九十日心中常常念阿彌陀佛，沒有休息，或者唱唸共同執行。或者先念后唱，或者先唱后念。唱唸相繼，沒有休息的時候。如果唱唸彌陀，就是唱唸十方佛的功德等。但專門以彌陀為法門之主。總而言之，步步、聲聲、唸唸唯在阿彌陀佛。用意論述止觀的人，念西方阿彌陀佛，距離這裡十萬億佛土。

【English Translation】 English version Or, in the midst of the first Dhyana (Rūpadhātu-jhāna, meditation in the realm of form), the second Dhyana (Dutiyajjhāna, second meditation), the third Dhyana (Tatiyajjhāna, third meditation), and the fourth Dhyana (Catutthajjhāna, fourth meditation), one generates this power, which can produce Samadhi (Samādhi, concentration), hence it is called an abode. The first Dhyana is little, the second Dhyana is medium, the third and fourth are much. Or, abiding for a short time is called 'little'. Or, seeing little of the world, or seeing few Buddhas (Buddha, the awakened one), hence it is called 'little'. 'Medium' and 'much' are also like this. The body opens up and one constantly walks. When practicing this Dharma, one should avoid evil companions, foolish people, relatives, and hometowns. One should always dwell alone, not hoping for anything from others. One should always beg for food and not accept special invitations. Adorn and decorate the Bodhimanda (place of enlightenment), prepare all kinds of offerings, incense, delicacies, and sweet fruits. Wash and bathe the body. Change clothes when going in and out. Only focus on walking and circumambulating. Ninety days is one period. One needs a wise teacher, skilled in both internal and external precepts, who can remove obstacles and hindrances. One should regard the place of Samadhi one has heard about as if it were the World-Honored One (Buddha, the awakened one). Do not dislike, do not be angry, do not see shortcomings or strengths. One should cut off one's own flesh to offer to the teacher, let alone other things. Serve the teacher as a servant serves the head of the household. If one generates evil thoughts towards the teacher, it will be difficult to attain this Samadhi. One needs external protection, like a mother raising a child. One needs companions, like crossing dangerous terrain together. One needs to make a vow, to let one's sinews and bones wither away, to study this Samadhi without stopping or resting. Generate great faith, which no one can destroy. Generate great diligence, which no one can match. The wisdom one enters, which no one can attain. Always associate with good teachers. Throughout the three months, one must not think of worldly thoughts and desires, not even for the snap of a finger. At the end of the three months, one must not lie down or go out, not even for the snap of a finger. Throughout the three months, one must not rest from walking, except for sitting, eating, and going to the left and right. When speaking the Dharma for others, one must not hope for clothing and food. The Vibhasa Gatha says: 'Draw near to good teachers, be diligent without懈怠, wisdom is very firm, the power of faith is unwavering.' One who speaks silently, for ninety days the body constantly walks without rest. For ninety days the mouth constantly chants the name of Amitabha (Amitābha, Infinite Light Buddha), without rest. For ninety days the mind constantly contemplates Amitabha, without rest, or chanting and contemplation operate together. Or first contemplate and then chant, or first chant and then contemplate. Chanting and contemplation follow each other without rest. If one chants Amitabha, it is the same as chanting the merits of the Buddhas of the ten directions. But one should focus on Amitabha as the main Dharma gate. In short, every step, every sound, every thought is only on Amitabha. Those who discuss cessation and contemplation, contemplate Amitabha of the Western Pure Land, which is ten trillion Buddha lands away from here.

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剎。在寶地寶池寶樹寶堂。眾菩薩中央坐說經。三月常唸佛。云何念。念三十二相。從足下千輻輪相。一一逆緣念諸相乃至無見頂。亦應從頂相順緣。乃至千輻輪。令我亦逮是相。又念我當從心得佛從身得佛。佛不用心得不用身得。不用心得佛色。不用色得佛心。何以故。心者佛無心。色者佛無色。故不用色心得三菩提。佛色已盡乃至識已盡。佛所說盡者癡人不知智者曉了。不用身口得佛。不用智慧得佛。何以故。智慧索不可得。自索我了不可得。亦無所見。一切法本無所有壞本絕本(其一)如夢見七寶親屬歡樂。覺已追念不知在何處。如是念佛。又如舍衛有女名須門。聞之心喜。夜夢從事。覺已念之。彼不來我不往。而樂事宛然。當如是念佛。如人行大澤飢渴夢得美食覺已腹空。自念一切所有法皆如夢。當如是念佛。數數念莫得休息。用是念當生阿彌陀佛國。是名如相念。如人以寶倚琉璃上影現其中。亦如比丘觀骨骨起種種光。此無持來者。亦無有是骨。是意作耳。如鏡中像不外來不中生。以鏡凈故自見其形。行人色清凈所有者清凈。欲見佛即見佛。見即問問即報。聞經大歡喜(其二)自唸佛從何所來。我亦無所至。我所念即見。心作佛心自見心見佛心。是佛心是我心見佛。心不自知心心不自見心。心有想為癡心無

【現代漢語翻譯】 現代漢語譯本 剎（Kshetra，佛土）。在寶地、寶池、寶樹、寶堂之中，眾多菩薩圍繞在佛的中央聽聞佛陀說法。三個月里要經常憶念佛陀。如何憶念呢？憶念佛的三十二相。從足下的千輻輪相開始，一一逆向思緣諸相，乃至無見頂相。也可以從頂相順向思緣，乃至千輻輪相。以此愿我也可以獲得這些妙相。又憶念我應當從心得佛，從身得佛。然而佛不是用心得，也不是用身得。不是用心得佛的色相，也不是用色相得佛的心。為什麼呢？因為就佛而言，已無妄心；就佛而言，也無色相。所以不是通過色和心來證得三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。佛的色蘊已經滅盡，乃至識蘊也已經滅盡。佛所說的這些道理，愚癡的人不明白，有智慧的人才能理解。不是通過身和口可以成佛，也不是通過智慧可以成佛。為什麼呢？因為智慧追索不到，自己追尋我也了不可得，也無所見。一切法本來就一無所有，壞滅的根本、斷絕的根本（其一），就像夢中見到七寶、親屬歡樂，醒來后追憶，卻不知在何處。應當這樣憶念佛。又如舍衛城有個女子名叫須門，聽聞佛法後心生歡喜，夜裡夢見與人交合。醒來后憶念此事，那人沒有來，我也沒有去，而快樂的事情卻宛然存在。應當這樣憶念佛。又如人在大荒澤中飢渴，夢中得到美食，醒來后腹中空空。自己思念一切所有法都如夢幻。應當這樣憶念佛。要反覆憶念，不要停止。用這種憶念，當能往生阿彌陀佛國。這叫做如相念。如人將寶物靠在琉璃上，影子顯現在其中。也如比丘觀想白骨，白骨放出種種光明。這光明不是從外面拿來的，也不是白骨本身就有的，只是意念所生。如鏡中的影像，不是從外面來，也不是從鏡中生。因為鏡子清凈，自然顯現其形。修行人的色身清凈，所有的一切都清凈，想要見佛就能見到佛。見到佛就能請問，請問佛就能回答，聽聞佛法后非常歡喜（其二）。自己思念佛從何處來？我也無所去。我所憶念就能見到。心作佛，心自見心，心見佛心。這佛心就是我的心，見佛。心不能自己知道心，心不能自己見到心。心中有想就是癡心，心中沒有想就是佛。

【English Translation】 English version Kshetra (Buddha-land). In the precious land, precious pond, precious tree, and precious hall, many Bodhisattvas are gathered around the Buddha in the center, listening to the Buddha's teachings. For three months, one should constantly contemplate the Buddha. How should one contemplate? Contemplate the thirty-two marks of the Buddha. Starting from the thousand-spoked wheel mark on the soles of the feet, contemplate each mark in reverse order, up to the invisible crown of the head. One can also contemplate in forward order from the crown of the head, down to the thousand-spoked wheel. With this, may I also attain these wonderful marks. Also, contemplate that I should attain Buddhahood through the mind, and attain Buddhahood through the body. However, the Buddha is not attained through the mind, nor is it attained through the body. Buddhahood's form is not attained through the mind, nor is the mind of the Buddha attained through form. Why? Because, in terms of the Buddha, there is no deluded mind; in terms of the Buddha, there is no form. Therefore, one does not attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment) through form and mind. The Buddha's form aggregate has ceased, and even the consciousness aggregate has ceased. These principles spoken by the Buddha, foolish people do not understand, but wise people can understand. Buddhahood is not attained through body and speech, nor is it attained through wisdom. Why? Because wisdom cannot be grasped, and when one seeks oneself, one cannot be found, and nothing is seen. All dharmas are originally without anything, the root of destruction, the root of cessation (part one), like seeing seven treasures and the joy of relatives in a dream. After waking up, one recalls it but does not know where it is. One should contemplate the Buddha in this way. Also, like a woman in Shravasti named Sumanā, who, after hearing the Dharma, felt joy in her heart and dreamed of having intercourse at night. After waking up, she recalled this matter. That person did not come, and I did not go, but the joyful event was vividly present. One should contemplate the Buddha in this way. Also, like a person who is hungry and thirsty in a great wilderness, who obtains delicious food in a dream, and after waking up, their stomach is empty. One contemplates that all existing dharmas are like dreams. One should contemplate the Buddha in this way. One should contemplate repeatedly and not stop. With this contemplation, one will be born in the land of Amitabha Buddha. This is called contemplating the marks. Like a person placing a treasure against crystal, the shadow appears within it. Also, like a Bhikshu contemplating bones, the bones emit various lights. This light is not brought from outside, nor is it inherent in the bones themselves, but is produced by intention. Like the image in a mirror, it does not come from outside, nor does it arise from within the mirror. Because the mirror is clear, its form naturally appears. The practitioner's form body is pure, and everything is pure. If one wants to see the Buddha, one can see the Buddha. If one sees the Buddha, one can ask questions, and if one asks questions, the Buddha can answer. After hearing the Dharma, one is very happy (part two). One contemplates where the Buddha comes from? I also have nowhere to go. What I contemplate, I can see. The mind makes the Buddha, the mind sees its own mind, the mind sees the Buddha's mind. This Buddha-mind is my mind, seeing the Buddha. The mind cannot know itself, the mind cannot see itself. If there is thought in the mind, it is a deluded mind; if there is no thought in the mind, it is the Buddha.

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想是泥洹。是法無可示者皆念所為。設有念亦了無所有空耳(其三)偈云。心者不知心。有心不見心。心起想即癡無想即泥洹。諸佛從心得解脫。心者無垢名清凈。五道鮮潔不受色。有解此者成大道。是名佛印。無所貪無所著。無所求無所想。所有盡所欲盡。無所從生無所可滅。無所壞敗。道要道本。是印二乘不能壞。何況魔邪(云云)。婆沙明新發意菩薩。先念佛色相相體相業相果相用得下勢力。次唸佛四十不共法心得中勢力。次念實佛得佛上勢力。而不著色法二身。偈云。不貪著色身。法身亦不著。善知一切法永寂如虛空。勸修者。若人慾得智慧如大海。令無能為我作師者。於此坐不運神通。悉見諸佛。悉聞所說。悉能受持者。常行三昧。于諸功德最為第一。此三昧是諸佛母。佛眼佛父無生大悲母。一切諸如來從是二法生。碎大千地及草木為塵。一塵為一佛剎。滿爾世界中寶用佈施其福甚多。不如聞此三昧不驚不畏。況信受持讀誦為人說。況定心修習如𤛓牛乳頃。況能成是三昧。故無量無量。婆沙云。劫火官賊怨毒龍獸眾病侵是人者無有是處。此人常為天龍八部諸佛皆共護念稱讚。皆共欲見共來其所。若聞此三昧如上四番功德皆隨喜。三世諸佛菩薩皆隨喜。復勝上四番功德。若不修如是法失無量重寶。人天為之憂

【現代漢語翻譯】 現代漢語譯本：想是涅槃（Nirvana）。這種法是無可指示的，都是念頭所為。即使有念頭，也了無所有，空空如也。（其三）偈語說：『心不知心，有心不見心。心起想即是愚癡，無想即是涅槃。』諸佛從心得解脫。心是無垢的，名為清凈。五道鮮潔，不受色染。有能理解此理的人，就能成就大道。這叫做佛印。無所貪，無所著，無所求，無所想。所有都盡，所欲都盡。無所從來，無所可滅。無所壞敗。是道的要領，道的根本。這個印記二乘（Sravakas and Pratyekabuddhas）都不能破壞，何況是魔邪（等等）。 《婆沙論》（Vibhasa）中說明，新發意的菩薩，先念佛的色相（physical characteristics of the Buddha），相體（essence of the characteristics），相業（actions associated with the characteristics），相果（results of the characteristics），相用（functions of the characteristics），從而得到下等勢力。其次唸佛的四十不共法（forty unique qualities of a Buddha），心得中等勢力。再次念實佛（the true Buddha），得到佛的上等勢力。但不執著於色法二身（the physical body and the Dharma body）。偈語說：『不貪著色身，法身也不執著。善於瞭解一切法，永遠寂靜如虛空。』 勸勉修行的人：如果有人想要得到如大海般的智慧，達到沒有人能做我的老師的境界，那麼就在這裡靜坐，不運用神通，就能全部見到諸佛，全部聽到他們所說，全部能夠受持。常常行於三昧（Samadhi），在各種功德中最為第一。這個三昧是諸佛之母，佛眼佛父，無生大悲母。一切如來都是從這兩種法中產生的。即使粉碎大千世界以及草木為塵土，一塵土為一個佛剎（Buddha-field），用充滿這些世界的寶物來佈施，其福報非常多，也不如聽聞此三昧而不驚不畏。更何況是信受、持誦、為人解說，更何況是定心修習，哪怕只有擠牛乳那麼短的時間，更何況是能夠成就這個三昧。所以功德是無量無量的。 《婆沙論》說：劫火（apocalyptic fire），官府，盜賊，怨家，毒藥，龍，野獸，各種疾病侵擾這個人，這種情況是不會發生的。這個人常常被天龍八部（Devas and Nagas）以及諸佛共同護念稱讚，都想要見到他，都來到他所在的地方。如果聽聞此三昧，如以上四種情況的功德都隨喜，三世諸佛菩薩（Buddhas and Bodhisattvas of the three times）都隨喜，就勝過以上四種情況的功德。如果不修習這樣的法，就會失去無量的珍寶，人天都會為此憂愁。

【English Translation】 English version: Thinking is Nirvana (Nirvana). This Dharma is un-demonstrable; all is the doing of thoughts. Even if there are thoughts, they are ultimately empty and devoid of substance. (Verse 3) The verse says: 'The mind does not know the mind; with mind, one does not see the mind. When the mind arises with thoughts, it is delusion; without thoughts, it is Nirvana.' All Buddhas attain liberation from the mind. The mind is without defilement, named purity. The five paths are fresh and clean, not subject to color. One who understands this principle can achieve the Great Path. This is called the Buddha-seal. Without greed, without attachment, without seeking, without thinking. All is exhausted, all desires are exhausted. Without coming from anywhere, without being able to be extinguished. Without being destroyed or ruined. It is the essence of the path, the root of the path. This seal cannot be destroyed by the Two Vehicles (Sravakas and Pratyekabuddhas), let alone by demons and heretics (etc.). The Vibhasa (Vibhasa) explains that a newly aspiring Bodhisattva first contemplates the Buddha's physical characteristics (physical characteristics of the Buddha), the essence of the characteristics (essence of the characteristics), the actions associated with the characteristics (actions associated with the characteristics), the results of the characteristics (results of the characteristics), and the functions of the characteristics (functions of the characteristics), thereby obtaining inferior power. Next, contemplate the Buddha's forty unique qualities (forty unique qualities of a Buddha), and the mind obtains medium power. Then, contemplate the true Buddha (the true Buddha), and obtain the Buddha's superior power. But do not cling to the physical body and the Dharma body (the physical body and the Dharma body). The verse says: 'Do not be greedy for the physical body, nor be attached to the Dharma body. Know well all Dharmas, eternally still like empty space.' Admonishing practitioners: If one desires to obtain wisdom like the great ocean, to reach the state where no one can be my teacher, then sit here in meditation, without using supernatural powers, and one will see all the Buddhas, hear all that they say, and be able to uphold it all. Constantly practice Samadhi (Samadhi), which is the foremost among all merits. This Samadhi is the mother of all Buddhas, the Buddha-eye, the Buddha-father, the mother of great compassion without birth. All Tathagatas are born from these two Dharmas. Even if one were to crush the great thousand worlds and all plants and trees into dust, each dust particle being a Buddha-field (Buddha-field), and use treasures filling these worlds to give as alms, the merit would be very great, but it would not be as great as hearing this Samadhi without being startled or afraid. How much more so to believe, accept, recite, and explain it to others, how much more so to cultivate it with a focused mind, even for the time it takes to milk a cow, how much more so to be able to accomplish this Samadhi. Therefore, the merit is immeasurable, immeasurable. The Vibhasa says: Apocalyptic fire (apocalyptic fire), government officials, thieves, enemies, poison, dragons, wild beasts, and various diseases will not afflict this person. This person is constantly protected and praised by the Devas and Nagas (Devas and Nagas) and all the Buddhas, who all desire to see him and come to his place. If one hears this Samadhi, and rejoices in the merits of the above four situations, and all the Buddhas and Bodhisattvas of the three times (Buddhas and Bodhisattvas of the three times) rejoice, it surpasses the merits of the above four situations. If one does not cultivate such a Dharma, one will lose immeasurable treasures, and humans and devas will be worried about it.

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悲。如齆人把栴檀而不嗅。如田家子以摩尼珠博一頭牛(云云)。

○三明半行半坐。亦先方法次勸修。方法者。身開遮。口說默。意止觀。此出二經。方等云。旋百二十匝卻坐思惟。法華云。其人若行若立讀誦是經。若坐思惟是經。我乘六牙白象現其人前。故知俱用半行半坐為方法也。方等至尊不可聊爾。若欲修習神明為證。先求夢王。若得見一是許懺悔。于閑靜處莊嚴道場。香泥塗地及室內外。作圓壇彩畫懸五色幡。燒海岸香然燈敷高座。請二十四尊像多亦無妨。設餚饌盡心力。須新凈衣鞋屩。無新浣故。出入著脫無令參雜。七日長齋。日三時洗浴。初日供養僧隨意多少。別請一明瞭內外律者為師。受二十四戒及陀羅尼咒。對師說罪。要用月八日十五日。當以七日為一期。決不可減。若能更進隨意堪任。十人已還不得出此。俗人亦許。須辦單縫三衣備佛法式也。口說默者。預誦陀羅尼咒一篇使利。于初日分異口同音。三遍召請三寶十佛。方等父母。十法王子。召請法在國清百錄中。請竟燒香運念三業供養。供養訖禮前所請三寶。禮竟以志誠心悲泣雨淚。陳悔罪咎竟。起旋百二十匝。一旋一咒不遲不疾不高不下。旋咒竟禮十佛方等十法王子。如是作已。卻坐思惟。思惟訖。更起旋咒。旋咒竟。更卻坐思惟。周

【現代漢語翻譯】 現代漢語譯本：譬如鼻子不通氣的人拿著栴檀（一種名貴的香木）卻聞不到香味。又如農家子弟用摩尼珠（一種寶珠，能發出光明）換一頭牛（等等）。

○關於三明（指天眼明、宿命明、漏盡明）的修習，採用半行半坐的方式。首先是方法，然後是勸導修行。方法包括：身開遮（身體的開放和約束），口說默（言語和沉默），意止觀（意念的止息和觀照）。這些出自兩部經典。《方等經》說：『旋轉一百二十圈後坐下思惟。』《法華經》說：『如果有人或行走或站立讀誦這部經，或坐著思惟這部經，我將乘坐六牙白象顯現在這個人面前。』因此可知，都採用半行半坐作為方法。《方等經》至為尊貴，不可隨意對待。如果想要修習以求得神明作為證明，首先要求得夢王（指通過夢境得到啟示）。如果夢中見到一是（指吉祥的預兆），就允許懺悔。在閑靜的地方莊嚴道場，用香泥塗抹地面以及室內外，製作圓形壇場，懸掛五色幡，焚燒海岸香，點燃燈，鋪設高座，請二十四尊佛像，多一些也沒有妨礙。準備餚饌，儘自己的心力。需要新的乾淨的衣服和鞋子。如果沒有新的，就洗乾淨舊的。出入穿脫時不要混雜。七天長齋，每天三次洗浴。第一天供養僧人，數量隨意。另外請一位明瞭內外戒律的人作為老師，接受二十四戒以及陀羅尼咒。對著老師說出罪過。最好選擇每月初八、十五日。應當以七天為一個週期，決不能減少。如果能夠更進一步，可以隨意。十人以下不得超出這個範圍。俗人也允許參加。需要準備單縫的三衣，具備佛法的儀式。

口說默：預先背誦陀羅尼咒一遍，使之熟練。在第一天的初夜時分，異口同聲，三遍召請三寶（佛、法、僧），十佛，方等父母，十法王子。召請的方法在國清百錄中。召請完畢，燒香，運念身口意三業供養。供養完畢，禮拜先前所請的三寶。禮拜完畢，以至誠的心悲泣流淚，陳述懺悔罪過完畢。起身旋轉一百二十圈。一旋一咒，不快不慢，不高不低。旋轉念咒完畢，禮拜十佛、方等十法王子。這樣做了之後，再坐下思惟。思惟完畢，再起身旋轉念咒。旋轉念咒完畢，再坐下思惟。週而復始。

【English Translation】 English version: It is like a person with a blocked nose holding sandalwood (a precious fragrant wood) but unable to smell its fragrance. Or like a farmer's son using a Mani jewel (a precious gem that emits light) to trade for a cow (etc.).

○ Regarding the practice of the Threefold Clarity (referring to the divine eye, knowledge of past lives, and the extinction of outflows), the method of half-walking and half-sitting is adopted. First, there is the method, and then the exhortation to practice. The method includes: body opening and restraint, speech and silence, mind cessation and contemplation. These come from two scriptures. The Fangdeng Sutra says: 'Rotate one hundred and twenty times and then sit down to contemplate.' The Lotus Sutra says: 'If a person walks or stands reciting this sutra, or sits contemplating this sutra, I will appear before that person riding a six-tusked white elephant.' Therefore, it is known that both use half-walking and half-sitting as the method. The Fangdeng Sutra is most venerable and should not be treated casually. If you want to practice to seek divine proof, first seek the Dream King (referring to receiving revelation through dreams). If you see a 'one is' (referring to an auspicious omen) in the dream, then repentance is allowed. In a quiet place, adorn the bodhimanda (place of enlightenment), use fragrant mud to smear the ground and the interior and exterior of the room, make a circular altar, hang five-colored banners, burn coastal incense, light lamps, and set up a high seat. Invite twenty-four Buddha images; more is not a problem. Prepare delicacies to the best of your ability. New and clean clothes and shoes are required. If there are no new ones, wash the old ones clean. Do not mix them up when putting them on and taking them off. Observe a seven-day fast, bathing three times a day. On the first day, make offerings to the Sangha (monastic community) as much as you wish. Also, invite someone who understands the internal and external precepts as a teacher, and receive the twenty-four precepts and the dharani (mantra). Confess your sins to the teacher. It is best to choose the eighth and fifteenth days of each month. A period of seven days should be used, and it must not be reduced. If you can go further, you can do so at will. No more than ten people should exceed this range. Laypeople are also allowed to participate. You need to prepare a single-stitched three-piece robe, with the Buddhist rituals in place.

Speech and silence: Recite the dharani mantra once in advance to make it familiar. In the first night of the first day, in unison, recite three times the invocation of the Three Jewels (Buddha, Dharma, Sangha), the Ten Buddhas, the Fangdeng Parents, and the Ten Dharma Princes. The method of invocation is in the Guoqing Bailu. After the invocation is completed, burn incense, and mentally perform the offering of the three karmas of body, speech, and mind. After the offering is completed, prostrate to the Three Jewels that were previously invited. After the prostration is completed, with a sincere heart, weep and shed tears, and state the confession of sins. Get up and rotate one hundred and twenty times. One rotation, one mantra, not fast, not slow, not high, not low. After rotating and reciting the mantra, prostrate to the Ten Buddhas and the Ten Dharma Princes of Fangdeng. After doing this, sit down and contemplate again. After contemplating, get up and rotate and recite the mantra again. After rotating and reciting the mantra, sit down and contemplate again. Repeat this cycle.

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而復始。終竟七日。其法如是。從第二時略召請。余悉如常。意止觀者。經令思惟。思惟摩訶袒持陀羅尼。翻為大秘要遮惡持善。秘要只是實相中道正空。經言。吾從真實中來。真實者寂滅相。寂滅相者無有所求。求者亦空。得者著者。實者來者。語者問者悉空。寂滅涅槃亦復皆空。一切虛空分界亦復皆空(其一)無所求中吾故求之。如是空空真實之法。當於何求。六波羅蜜中求(其二)此與大品十八空同。大經迦毗羅城空。如來空大涅槃空。更無有異。以此空慧歷一切事無不成觀。方等者。或言廣平。今言。方者法也。般若有四種方法。謂四門入清涼池即方也。所契之理平等大慧即等也。令求夢王。即二觀前方便也。道場即清凈境界也。治五住糠顯實相米。亦是定慧用莊嚴法身也。香涂者。即無上尸羅也。五色蓋者。觀五陰免子縛起大慈悲覆法界也。圓壇者。即實相不動地也。繒幡即翻法界上迷生動出之解。幡壇不相離。即動出不動出不相離也。香燈即戒慧也。高座者諸法空也。一切佛皆棲此空。二十四像者。即是逆順觀十二因緣覺了智也。餚饌者。即是無常苦酢助道觀也。新凈衣者。即寂滅忍也。瞋惑重積稱故。翻瞋起忍名為新。七日即七覺也。一日即一實諦也。三洗即觀一實修三觀蕩三障凈三智也。一師者。即

【現代漢語翻譯】 現代漢語譯本： 週而復始，最終持續七日。其方法是這樣的：從第二次開始稍微簡化召請儀式，其餘都和往常一樣。修習意止觀的人，經典要求他們思惟摩訶袒持陀羅尼（Mahatandhratarani），翻譯過來就是『大秘密要遮惡持善』。『秘密要』指的就是實相中道正空。經書上說：『我從真實中來。』『真實』指的是寂滅相，而寂滅相就是無所求。有所求也是空，得到后執著也是空。『實』、『來』、『語』、『問』，一切皆空。寂滅涅槃也都是空，一切虛空分界也都是空。（其一）在無所求中我才去求它。像這樣空空真實的法，應當在哪裡求呢？在六波羅蜜（Six Paramitas）中求。（其二）這和大品般若經中的十八空相同。大般涅槃經中說，迦毗羅城（Kapilavastu）是空，如來（Tathagata）是空，大涅槃（Mahaparinirvana）也是空，沒有差別。用這種空慧來經歷一切事物，沒有不能成就的觀想。方等，有人說是廣和平等的意思。現在說，『方』指的是法。般若有四種方法，說是從四門進入清涼池，這就是『方』。所契合的道理是平等大慧，這就是『等』。讓人尋求夢王，就是二觀的前方便。道場就是清凈境界。去除五住地的糠秕，顯現實相的米，也是用定慧來莊嚴法身。香涂，指的是無上尸羅（Anuttara-sila）。五色蓋，是觀五陰（Five Skandhas）免於束縛，生起大慈悲覆蓋法界。圓壇，指的是實相不動地。繒幡，是翻轉法界上迷惑眾生動盪不安的解脫。幡和壇不相離，指的是動出和不動出不相分離。香燈指的是戒和慧。高座指的是諸法空。一切佛都棲息於此空。二十四像，指的是逆順觀察十二因緣（Twelve Nidanas）覺悟的智慧。餚饌，指的是無常苦的酸澀來輔助修道觀。新凈衣，指的是寂滅忍。因為嗔恚迷惑積累深重，所以翻轉嗔恚生起忍辱，稱為『新』。七日指的是七覺支（Seven Bodhyangas）。一日指的是一實諦。三次洗浴指的是觀察一實諦，修習三觀，滌盪三障，清凈三智。一師指的是……

【English Translation】 English version: It repeats and continues, ultimately lasting for seven days. The method is as follows: from the second session onwards, slightly simplify the summoning ritual, with the rest remaining as usual. Those who practice mindfulness and contemplation are instructed by the sutras to contemplate the Mahatandhratarani (Mahatandhratarani) which translates to 'Great Secret Essential to Prevent Evil and Uphold Good'. 'Secret Essential' refers to the true nature of reality, the Middle Way, and Right Emptiness. The sutra says, 'I come from the Real.' 'Real' refers to the aspect of extinction, and the aspect of extinction is without seeking. Seeking is also emptiness, and attachment to what is obtained is also emptiness. 'Real', 'Coming', 'Speaking', 'Asking', all are emptiness. Extinction and Nirvana (Nirvana) are also all emptiness, and all divisions of empty space are also all emptiness. (Part One) In non-seeking, I therefore seek it. Such empty and real Dharma (Dharma), where should it be sought? Seek it in the Six Paramitas (Six Paramitas). (Part Two) This is the same as the Eighteen Emptinesses in the Mahaprajnaparamita Sutra. The Nirvana Sutra says that Kapilavastu (Kapilavastu) is empty, the Tathagata (Tathagata) is empty, and the Great Nirvana (Mahaparinirvana) is empty, there is no difference. Using this wisdom of emptiness to experience all things, there is no contemplation that cannot be accomplished. 'Fang Deng', some say it means 'broad and equal'. Now it is said that 'Fang' refers to the Dharma. Prajna (Prajna) has four methods, said to be entering the Cool Pond through the Four Gates, this is 'Fang'. The principle that is in accordance is equal great wisdom, this is 'Deng'. Causing one to seek the Dream King, this is the preliminary expedient for the Two Contemplations. The Bodhimanda (Bodhimanda) is the pure realm. Removing the chaff of the Five Aggregates, revealing the rice of true reality, is also using Samadhi (Samadhi) and Prajna to adorn the Dharmakaya (Dharmakaya). Fragrant paste refers to the unsurpassed Sila (Anuttara-sila). The five-colored canopy is contemplating the Five Skandhas (Five Skandhas) freeing from bondage, giving rise to great compassion covering the Dharma Realm. The round altar refers to the immovable ground of true reality. The silken banner is turning over the delusion of sentient beings in the Dharma Realm, the liberation of arising and moving. The banner and altar are inseparable, referring to the inseparability of arising and moving and not arising and not moving. Incense and lamps refer to precepts and wisdom. The high seat refers to the emptiness of all Dharmas. All Buddhas dwell in this emptiness. The twenty-four images refer to the wisdom of enlightenment through observing the Twelve Nidanas (Twelve Nidanas) in forward and reverse order. Delicacies refer to the impermanence and bitterness that assist in the path of contemplation. New and clean clothes refer to the forbearance of extinction. Because anger and delusion accumulate heavily, turning anger into forbearance is called 'new'. Seven days refers to the Seven Bodhyangas (Seven Bodhyangas). One day refers to the One True Reality. Three washings refer to observing the One True Reality, practicing the Three Contemplations, cleansing the Three Obstacles, and purifying the Three Wisdoms. One teacher refers to...

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一實諦也。二十四戒者。逆順十二因緣發道共戒也。咒者囑對也。瓔珞明十二因緣有十種。即有一百二十支。一咒一支。束而言之只是三道。謂苦業煩惱也。今咒此因緣即是咒於三道而論懺悔。事懺懺苦道業道。理懺懺煩惱道。文云。犯沙彌戒乃至大比丘戒。若不還生無有是處。即懺業道文也。眼耳諸根清凈即懺苦道文也。第七日見十方佛聞法得不退轉。即懺煩惱道文也。三障去即十二因緣樹壞。亦是五陰舍空。思惟實相正破於此。故名諸佛實法懺悔也。勸修者。諸佛得道皆由此法。是佛父母世間無上大寶。若能修行得全分寶。但能讀誦得中分寶。華香供養得下分寶。佛與文殊說下分寶所不能盡。況中上耶。若從地積寶至梵天以奉于佛。不如施持經者一食充軀。如經廣說(云云)。約法華亦明方法勸修。方法者。身開遮。口說默。意止觀。身開為十。一嚴凈道場。二凈身。三三業供養。四請佛。五禮佛。六六根懺悔。七繞旋。八誦經。九坐禪。十證相。別有一卷名法華三昧。是天臺師所著流傳於世。行者宗之。此則兼于說默。不復別論也。意止觀者。普賢觀云專誦大乘不入三昧。日夜六時懺六根罪。安樂行品云。于諸法無所行。亦不行不分別。二經本為相成。豈可執文拒競。蓋乃為緣前後互出。非碩異也。安樂行品護

【現代漢語翻譯】 現代漢語譯本 一實諦也（唯一的真理）。二十四戒者（二十四條戒律）：逆順十二因緣（逆向和順向的十二因緣）發道共戒也（是發起菩提之道的共同戒律）。咒者囑對也（咒語是囑咐和對話）。瓔珞（菩薩佩戴的裝飾品，象徵功德）明十二因緣有十種（闡明十二因緣有十種），即有一百二十支（總共有一百二十個分支）。一咒一支（一個咒語對應一個分支），束而言之只是三道（總而言之就是三道），謂苦業煩惱也（即苦道、業道和煩惱道）。今咒此因緣即是咒於三道而論懺悔（現在持誦此咒語，就是針對三道進行懺悔）。事懺懺苦道業道（事相上的懺悔是懺悔苦道和業道），理懺懺煩惱道（理體上的懺悔是懺悔煩惱道）。文云（經文中說）：『犯沙彌戒乃至大比丘戒（如果犯了沙彌戒乃至大比丘戒），若不還生無有是處（如果不懺悔，死後一定會墮落惡道）。』即懺業道文也（這就是懺悔業道的經文）。眼耳諸根清凈即懺苦道文也（眼耳等諸根清凈，就是懺悔苦道的經文）。第七日見十方佛聞法得不退轉（第七天見到十方諸佛，聽聞佛法，得到不退轉的境界），即懺煩惱道文也（這就是懺悔煩惱道的經文）。三障去即十二因緣樹壞（三障消除，十二因緣之樹就會壞滅），亦是五陰舍空（也是五陰皆空）。思惟實相正破於此（思維實相，正是爲了破除這些），故名諸佛實法懺悔也（所以稱為諸佛實法懺悔）。 勸修者（勸人修行）：諸佛得道皆由此法（諸佛得道都是通過此法），是佛父母世間無上大寶（此法是諸佛之父母，是世間無上的珍寶）。若能修行得全分寶（如果能夠修行，就能得到全部的珍寶），但能讀誦得中分寶（僅僅能夠讀誦，就能得到中等的珍寶），華香供養得下分寶（用鮮花和香供養，就能得到下等的珍寶）。佛與文殊說下分寶所不能盡（佛和文殊菩薩說，下等珍寶的功德都說不盡），況中上耶（更何況中等和上等的珍寶呢）。若從地積寶至梵天以奉于佛（如果從地上堆積珍寶直到梵天來供奉佛），不如施持經者一食充軀（不如佈施給受持經典的人一頓飯）。如經廣說(云云)（如經中所廣泛敘述的）。 約法華亦明方法勸修（依據《法華經》也闡明方法勸人修行）。方法者（方法是）：身開遮（身體的開和遮），口說默（口頭的說和默），意止觀（意念的止和觀）。身開為十（身體的開有十種）：一嚴凈道場（莊嚴清凈道場），二凈身（清凈身體），三三業供養（用身口意三業供養），四請佛（請佛降臨），五禮佛（禮拜佛），六六根懺悔（六根懺悔），七繞旋（繞佛），八誦經（誦經），九坐禪（坐禪），十證相（證得瑞相）。別有一卷名法華三昧（另外有一卷名為《法華三昧》），是天臺師所著流傳於世（是天臺宗的祖師所著，流傳於世）。行者宗之（修行者遵從它）。此則兼于說默（這包含了說和默），不復別論也（不再分別討論）。意止觀者（意念的止和觀）：普賢觀云專誦大乘不入三昧（《普賢觀經》說，專門誦讀大乘經典而不修習三昧），日夜六時懺六根罪（日夜六時懺悔六根之罪）。安樂行品云（《安樂行品》說）：于諸法無所行（對於諸法無所執著），亦不行不分別（也不執著於行和分別）。二經本為相成（這兩部經本來是互相成就的），豈可執文拒競（怎麼可以執著于文字而互相排斥呢）。蓋乃為緣前後互出（大概是因為因緣不同，所以前後出現），非碩異也（並不是有很大的差異）。安樂行品護（《安樂行品》守護）。

【English Translation】 English version This is the one true reality. The twenty-four precepts are the precepts of the twelve links of dependent origination in both forward and reverse order, which together initiate the path to enlightenment. 'Mantra' means entrusting and responding. The 'garland' (a decoration worn by Bodhisattvas, symbolizing merit) explains that the twelve links of dependent origination have ten aspects, totaling one hundred and twenty branches. One mantra corresponds to one branch. In short, these are just the three paths: the path of suffering, the path of karma, and the path of afflictions. Now, chanting this mantra of dependent origination is to chant for these three paths and discuss repentance. Repentance in terms of phenomena is to repent for the path of suffering and the path of karma. Repentance in terms of principle is to repent for the path of afflictions. The text says: 'If one violates the precepts of a Shramanera (novice monk) or even a Bhikshu (fully ordained monk), there is no place to be reborn other than in the lower realms if one does not repent.' This is the text for repenting for the path of karma. The purification of the eyes, ears, and other sense organs is the text for repenting for the path of suffering. On the seventh day, seeing the Buddhas of the ten directions, hearing the Dharma, and attaining non-retrogression is the text for repenting for the path of afflictions. When the three obstacles are removed, the tree of the twelve links of dependent origination is destroyed, and the five skandhas (aggregates) are emptied. Contemplating the true nature of reality directly breaks through this, hence it is called the 'Repentance of the Real Dharma of All Buddhas'. Encouraging practice: All Buddhas attained enlightenment through this Dharma. It is the parent of all Buddhas and the supreme treasure of the world. If one can practice it, one obtains the full treasure. If one can only recite it, one obtains the middle treasure. If one makes offerings of flowers and incense, one obtains the lower treasure. The Buddha and Manjushri (Bodhisattva of wisdom) said that the merits of the lower treasure cannot be fully described, let alone the middle and upper treasures. If one were to pile up treasures from the earth to the Brahma heavens to offer to the Buddha, it would be better to give one meal to someone who upholds the sutras. As the sutras extensively explain (and so on). Based on the Lotus Sutra, methods are also clarified to encourage practice. The methods are: opening and closing of the body, speaking and silence of the mouth, cessation and contemplation of the mind. The opening of the body has ten aspects: 1. Adorning and purifying the mandala (place of practice), 2. Purifying the body, 3. Making offerings with the three karmas (body, speech, and mind), 4. Inviting the Buddha, 5. Bowing to the Buddha, 6. Repenting for the six sense organs, 7. Circumambulating, 8. Reciting the sutras, 9. Sitting in meditation, 10. Witnessing auspicious signs. There is a separate volume called the 'Lotus Samadhi', which was written by the Tiantai (Chinese Buddhist school) master and has been passed down through the world. Practitioners follow it. This includes both speaking and silence, so it is not discussed separately. Cessation and contemplation of the mind: The 'Universal Worthy Contemplation Sutra' says that exclusively reciting the Mahayana (Great Vehicle) without entering samadhi (meditative absorption), one should repent for the sins of the six sense organs during the six periods of the day and night. The 'Chapter on Peaceful Practices' says: 'In all dharmas, there is nothing to be done, neither doing nor discriminating.' These two sutras are meant to complement each other, so how can one cling to the words and reject each other? It is probably because of different conditions that they appear at different times, and there is no great difference. The 'Chapter on Peaceful Practices' protects.

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持讀誦解說深心禮拜等。豈非事耶。觀經明無相懺悔。我心自空罪福無主。慧日能消除。豈非理耶。南嶽師云。有相安樂行無相安樂行。豈非就事理得如是名。持是行人涉事修六根懺。為悟入弄引。故名有相。若直觀一切法空為方便者。故言無相。妙證之時悉皆兩舍。若得此意。於二經無疑。今歷文修觀。言六牙白象者。是菩薩無漏六神通。牙有利用如通之捷疾。像有大力表法身荷負。無漏無染稱之為白。頭上三人一持金剛杵。一持金剛輪。一持如意珠。表三智居無漏頂(云云)。杵擬象能行表慧導行。輪轉表出假。如意表中。牙上有池表八解是禪體。通是定用。體用不相離故。牙端有池池中有華華表妙因。以神通力凈佛國土利益眾生。即是因。因從通生如華由池發。華中有女女表慈。若無無緣慈。豈能以神通力促身令小入此娑婆。通由慈運如華擎女。女執樂器表四攝也。慈修身口現種種同事利行。財法二施引物多端。如五百樂器音聲無量也。示喜見身者。是普現色身三昧也。隨所宜樂而為現之。未必純作白玉之像。語言陀羅尼者。即是慈熏口說種種法也。皆法華三昧之異名。得此意。于象身上自在作法門也。勸修者。普賢觀曰。若七眾犯戒。欲一彈指頃除滅百千萬億阿僧祇劫生死之罪者。欲發菩提心不斷煩惱而入涅

槃。不離五欲而凈諸根。見障外事。欲見分身多寶釋迦佛者。欲得法華三昧一切語言陀羅尼。入如來室著如來衣坐如來座。于天龍八部眾中說法者。欲得文殊藥王諸大菩薩持華香住立空中侍奉者。應當修習此法華經。讀誦大乘念大乘事。令此空慧與心相應。念諸菩薩母。無上勝方便從思實相生。眾罪如霜露慧日能消除。成辦如此諸事無不具足。能持此經者。則為得見我亦見於汝。亦供養多寶及分身。令諸佛歡喜。如經廣說。誰聞如是法不發菩提心。除彼不肖人癡瞑無智者耳。◎

◎四非行非坐三昧者。上一向用行坐。此既異上。為成四句故名非行非坐。實通行坐及一切事。而南嶽師呼為隨自意。意起即修三昧。大品稱覺意三昧。意之趣向皆覺識明瞭。雖復三名實是一法。今依經釋名。覺者照了也。意者心數也。三昧如前釋。行者心數起時反照觀察。不見動轉根原終末。來處去處。故名覺意。諸數無量。何故對意論覺。窮諸法源皆由意造。故以意為言端。對境覺知異乎木石名為心。次心籌量名為意。了了別知名為識。如是分別墮心想見倒中。豈名為覺。覺者。了知心中非有意亦非不有意。心中非有識亦非不有識。意中非有心亦非不有心。意中非有識。亦非不有識。識中非有意亦非不有意。識中非有心亦非不有心。

心意識非一故立三名。非三故說一性。若知名非名則性亦非性。非名故不三非性故不一。非三故不散非一故不合。不合故不空不散故不有。非有故不常非空故不斷。若不見常斷終不見一異。若觀意者則攝心識。一切法亦爾。若破意無明則壞余使皆去。故諸法雖多但舉意以明三昧。觀則調直故言覺意三昧也。隨自意非行非坐準此可解。就此為四。一約諸經。二約諸善。三約諸惡。四約諸無記。諸經行法上三不攝者。即屬隨自意也。且約請觀音示其相。于靜處嚴道場。幡蓋香燈請彌陀像觀音勢至二菩薩像安於西方。設楊枝凈水。若便利左右以香涂身澡浴清凈。著新凈衣。齋日建首。當正向西方五體投地禮三寶七佛釋尊彌陀。三陀羅尼二菩薩聖眾。禮已胡跪燒香散華。至心運想如常法。供養已端身正心結跏趺坐。繫念數息十息為一念十念成就已起燒香。為眾生故。三遍請上三寶。請竟三稱三寶名。加稱觀世音。合十指掌誦四行偈竟。又誦三篇咒。或一遍。或七遍。看時早晚。誦咒竟披陳懺悔。自憶所犯。發露洗浣已禮上所請。禮已一人登高座。若唱若誦此經文。餘人諦聽。午前初夜其方法如此。余時如常儀。若嫌闕略可尋經補益(云云)。經云。眼與色相應云何攝住。乃至意與攀緣相應。云何攝住者。大集云。如心住。如即

【現代漢語翻譯】 現代漢語譯本 心、意、識並非各自獨立，所以設立三種名稱。並非是三種不同的東西，所以說它們本質上是一樣的。如果執著于名稱，那麼它們的本質也就不是本質了。因為不是獨立的名稱，所以不是三種；因為本質相同，所以不是單一的。因為不是三種，所以不會分散；因為不是單一，所以不會聚合。因為不會聚合，所以不是空無；因為不會分散，所以不是實有。因為不是實有，所以不是永恒；因為不是空無，所以不是斷滅。如果不能理解永恒和斷滅，最終也無法理解同一和差異。如果觀察『意』，就能統攝『心』和『識』，一切法也是如此。如果破除『意』的無明，就能摧毀其餘的煩惱，使其全部消失。所以，雖然諸法繁多，但只舉『意』來闡明三昧。觀察『意』就能調正，所以稱為覺意三昧。隨順自己的意念，無論是行走還是坐禪，都可以參照這個原則來理解。就此分為四種情況：一是依據諸經，二是依據諸善，三是依據諸惡，四是依據諸無記。諸經中關於行法，以上三種情況沒有涵蓋的，就屬於隨順自己的意念。例如，請求觀音菩薩顯現其形象，在安靜的地方佈置道場，懸掛幡蓋，點燃香燈，請來阿彌陀佛像、觀音菩薩像和勢至菩薩像，安放在西方。設定楊柳枝和凈水。如果需要大小便，就在左右用香塗抹身體，沐浴清凈。穿上新的乾淨衣服。在齋戒日開始，正對著西方，五體投地禮拜三寶、七佛、釋迦牟尼佛、阿彌陀佛、三陀羅尼、二菩薩和聖眾。禮拜完畢后，胡跪，燒香，散花，至誠地觀想，按照通常的方法供養。供養完畢后，端正身心，結跏趺坐。繫念，數息，以十息為一念，十念成就后，起身燒香，爲了眾生的緣故。三次祈請上三寶。祈請完畢后，三次稱念三寶名號，加上稱念觀世音菩薩名號。合起十指手掌，誦讀四行偈頌完畢。再誦讀三篇咒語，或者一遍，或者七遍，根據時間早晚而定。誦咒完畢后，披陳懺悔，回憶自己所犯的過錯，發露洗滌乾淨，然後禮拜上面所請的佛菩薩。禮拜完畢后，一人登上高座，或者唱誦，或者誦讀此經文，其餘人仔細聆聽。上午和初夜的方法就是這樣。其餘時間按照通常的儀軌。如果覺得有所欠缺，可以查詢經文進行補充（云云）。經中說：『眼與色相應，如何攝住？』乃至『意與攀緣相應，如何攝住？』。《大集經》說：『如心住，如即…』 如即

【English Translation】 English version The mind, intention, and consciousness are not separate, hence the establishment of three names. They are not three distinct entities, hence the saying that they are of one nature. If one clings to names, then their nature is not their true nature. Because they are not independent names, they are not three; because their essence is the same, they are not one. Because they are not three, they will not scatter; because they are not one, they will not coalesce. Because they do not coalesce, they are not empty; because they do not scatter, they are not existent. Because they are not existent, they are not permanent; because they are not empty, they are not discontinuous. If one does not understand permanence and discontinuity, one will ultimately not understand sameness and difference. If one observes 'intention', one can encompass 'mind' and 'consciousness'; all dharmas are also like this. If one destroys the ignorance of 'intention', one can destroy the remaining afflictions, causing them all to disappear. Therefore, although the dharmas are numerous, only 'intention' is mentioned to clarify samadhi. Observing 'intention' can adjust and straighten, hence it is called the Samadhi of Awakening Intention. Following one's own intention, whether walking or sitting in meditation, can be understood by referring to this principle. In this regard, there are four situations: first, according to the sutras; second, according to wholesome deeds; third, according to unwholesome deeds; and fourth, according to neutral deeds. Among the practices in the sutras, those not covered by the above three situations belong to following one's own intention. For example, requesting Avalokiteshvara (Guanyin) (Bodhisattva of Compassion) to manifest his form, arranging a mandala in a quiet place, hanging banners and canopies, lighting incense and lamps, inviting the images of Amitabha (Buddha of Infinite Light), Avalokiteshvara (Guanyin) (Bodhisattva of Compassion), and Mahasthamaprapta (Bodhisattva of Great Strength), and placing them in the west. Set up willow branches and pure water. If one needs to urinate or defecate, apply fragrance to the body on the left and right, bathe and purify oneself. Wear new and clean clothes. Begin on a fast day, facing directly west, prostrate with five limbs touching the ground, paying homage to the Three Jewels (Buddha, Dharma, Sangha), the Seven Buddhas, Shakyamuni (Buddha), Amitabha (Buddha), the Three Dharanis, the Two Bodhisattvas, and the Holy Assembly. After paying homage, kneel on one knee, burn incense, scatter flowers, and sincerely visualize, offering in the usual way. After offering, straighten the body and mind, sit in the lotus position. Focus the mind, count the breaths, with ten breaths as one thought, and after ten thoughts are accomplished, rise and burn incense, for the sake of all beings. Three times request the Upper Three Jewels. After requesting, three times recite the names of the Three Jewels, adding the name of Avalokiteshvara (Guanyin). Join the palms of the hands together and recite the four-line verse. Then recite three sections of mantras, either once or seven times, depending on the time of day. After reciting the mantras, confess and repent, recalling the mistakes one has committed, revealing and cleansing them, and then paying homage to the Buddhas and Bodhisattvas invited above. After paying homage, one person ascends the high seat, either chanting or reciting this sutra text, and the others listen carefully. The method for the morning and the first night is like this. At other times, follow the usual rituals. If you feel something is lacking, you can find the sutra text to supplement it (etc.). The sutra says: 'When the eye is in contact with form, how to restrain it?' And 'When the mind is in contact with clinging, how to restrain it?' The Mahasamghata Sutra says: 'As the mind abides, as it is...' As it is

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空也。此文一一皆入如實之際。即是如空之異名耳。地無堅者。若謂地是有。有即實。實是堅義。若謂地是無。是亦有亦無非有非無。是事實。皆是堅義。今明畢竟不可得亡其堅性也。水性不住者。謂水為有。有即是住。乃至謂水是非有非無。亦即是住。今不住有四句。亦不住無四句中。亦不住不可說中。故言水性不住。風性無礙者。觀風為有有即是礙。乃至謂風非有非無。亦無無四句。故言風性無礙。火大不實者。火不從自生。乃至不從無因生。本無自性賴緣而有。故言不實。觀色既爾。受想行識一一皆入如實之際。觀陰既爾。十二因緣如谷響。如芭蕉堅露電等。一時運念令空觀成。勤須修習使得相應。觀慧之本不可闕也。銷伏毒害陀羅尼能破報障。毗舍離人平復如本。破惡業陀羅尼能破業障。破梵行人蕩除糞穢令得清凈。六字章句陀羅尼能破煩惱障。凈於三毒根成佛道無疑。六字即是六觀世音。能破六道三障。所謂大悲觀世音破地獄道三障。此道苦重宜用大悲。大慈觀世音破餓鬼道三障。此道飢渴宜用大慈。師子無畏觀世音破畜生道三障。獸王威猛宜用無畏也。大光普照觀世音破阿修羅道三障。其道猜忌嫉疑偏宜用普照也。天人丈夫觀世音破人道三障。人道有事理。事伏憍慢稱天人。理則見佛性故稱丈夫。大梵深

遠觀世音破天道三障。梵是天主標主得臣也。廣六觀世音即是二十五三昧。大悲即是無垢三昧。大慈即是心樂三昧。師子即是不退三昧。大光即是歡喜三昧。丈夫即是如幻等四三昧。大梵即是不動等十七三昧。自思之可見(云云)。此經通三乘人懺悔。若自調自度殺諸結賊成阿羅漢。若福厚根利觀無明行等成緣覺道。若起大悲身如琉璃毛孔見佛。得首楞嚴住不退轉。諸大乘經有此流類。或七佛八菩薩懺。或虛空藏八百日涂廁。如此等皆是隨自意攝(云云)。

○二歷諸善即為二。先分別四運次歷眾善。初明四運者。夫心識無形不可見。約四相分別。謂未念慾念唸唸已。未念名心未起。慾念名心欲起。念名正緣境住。念已名緣境謝。若能了達此四。即入一相無相。問。未念未起。已念已謝。此二皆無心。無心則無相。云何可觀。答。未念雖未起非畢竟無。如人未作作后便作作。不可以未作作故便言無人。若定無人後誰作作。以有未作作人。則將有作作。心亦如是。因未念故得有慾念。若無未念何得有慾念。是故未念雖未有不得畢竟無念也。念已雖滅亦可觀察。如人作竟不得言無。若定無人前誰作作。念已心滅亦復如是。不得言永滅。若永滅者則是斷見無因無果。是故念已雖滅亦可得觀。問。過去已去。未來未至。

現在不住。若離三世則無別心。觀何等心。答汝問非也。若過去永滅畢竟不可知。未來未起不可知。現在無住不可知。云何諸聖人知三世心。鬼神尚知自他三世。云何佛法行人起斷滅龜毛兔角見。當知三世心雖無定實亦可得知。故偈云諸佛之所說。雖空亦不斷。相續亦不常。罪福亦不失。若起斷滅如盲對色。于佛法中無正觀眼空無所獲。行者既知心有四相。隨心所起善惡諸念。以無住著智反照觀察也。次歷善事。善事眾多。且約六度。若有諸塵須舍六受。若無財物須運六作。舍運共論有十二事。初論眼受色時。未見欲見見見已。四運心皆不可見。亦不得不見。又反觀覺色之心。不從外來。外來於我無預。不從內出。內出不待因緣。既無內外亦無中間。不常自有。當知覺色者畢竟空寂。所觀色與空等能觀色者與盲等。乃至意緣法。未緣欲緣緣緣已。四心皆不可得。反觀覺法之心。不外來不內出。無法塵無法者悉與空等。是為覺六受觀(云云)。眼根色塵空明。各各無見亦無分別。因緣和合生眼識。眼識因緣生意識。意識生時即能分別。依意識則有眼識。眼識能見。見已生貪。貪染於色毀所受戒。此是地獄四運。意實愛色覆諱言不。此鬼道四運。於色生著而計我我所。畜生四運。我色他色我勝他劣阿修羅四運。他惠我色不

【現代漢語翻譯】 現代漢語譯本 現在不住留戀。如果脫離過去、現在、未來三世，就沒有差別心。你觀察的是什麼樣的心呢？回答：你的問題不對。如果過去已經永遠消滅，畢竟無法得知；未來尚未產生，無法得知；現在沒有停留，無法得知。為什麼諸位聖人能夠知道三世的心呢？鬼神尚且知道自己和他人三世的事情。為什麼佛法修行人會產生斷滅的見解，如同龜毛兔角一樣虛無？應當知道三世的心雖然沒有固定的實體，但也是可以得知的。所以偈語說：『諸佛所說之法，雖然是空性的，但也不是斷滅的；相續不斷，但也不是恒常的；罪與福也不會消失。』如果產生斷滅的見解，就像盲人面對色彩一樣，在佛法中沒有正確的觀察之眼，最終一無所獲。修行人既然知道心有四種狀態（未起、欲起、正起、已起），就應當隨時以無住的智慧反觀自己所產生的善惡念頭。 接下來歷練善事。善事有很多，這裡只說六度（佈施、持戒、忍辱、精進、禪定、智慧）。如果有各種塵境（色、聲、香、味、觸、法）需要捨棄六種感受（眼、耳、鼻、舌、身、意所感受的）。如果沒有財物，需要運用六種作為（眼見、耳聞、鼻嗅、舌嘗、身觸、意念）。捨棄和運用合起來共有十二件事。首先討論眼睛感受色塵的時候，未見、欲見、見、見已，這四種狀態下的心都不可見，也不得不見。又反觀覺察色塵的心，不是從外面來的，從外面來與我無關；也不是從裡面產生的，從裡面產生不依賴因緣。既然沒有內外，也沒有中間，不是恒常存在的。應當知道覺察色塵的自性畢竟是空寂的。所觀察的色塵與空性相等，能觀察色塵的人與盲人相等。乃至意根緣法塵，未緣、欲緣、緣、緣已，這四種狀態下的心都不可得。反觀覺察法塵的心，不從外來，不從內出，無法塵也無法者，一切都與空性相等。這就是覺六受的觀法。 眼根、色塵、空明，各自都沒有見性和分別性。因緣和合產生眼識，眼識因緣產生意識。意識產生的時候就能分別。依靠意識才有眼識，眼識能夠見。見后產生貪愛，貪愛染著於色塵，毀壞所受的戒律，這是地獄的四種狀態（未起、欲起、正起、已起）。心裡實在貪愛色塵，卻隱瞞不說，這是鬼道的四種狀態。對於色塵產生執著，並且計較『這是我的』、『這是我所有的』，這是畜生的四種狀態。認為『別人擁有的色塵不如我的』，這是阿修羅的四種狀態。別人施捨，我貪戀色塵，不施捨，這是人道的四種狀態。

【English Translation】 English version Now, do not dwell [on the present]. If separated from the three times (past, present, and future), there is no differentiated mind. What kind of mind are you observing? Answer: Your question is not correct. If the past is completely extinguished, it is ultimately unknowable; the future has not yet arisen, it is unknowable; the present has no abiding, it is unknowable. How do all the sages know the minds of the three times? Even ghosts and spirits know their own and others' three times. Why do practitioners of the Buddha's Dharma give rise to the view of annihilation, like the horns of a tortoise or the fur of a rabbit [non-existent things]? It should be known that although the mind of the three times has no fixed reality, it can still be known. Therefore, the verse says: 'What the Buddhas have spoken, although empty, is not annihilation; it continues without being constant; sin and merit are not lost.' If one gives rise to the view of annihilation, it is like a blind person facing colors; in the Buddha's Dharma, there is no eye of correct observation, and nothing is gained. Since the practitioner knows that the mind has four aspects [unarisen, about to arise, arising, arisen], they should constantly use the wisdom of non-attachment to reflect and observe the good and evil thoughts that arise in the mind. Next, practice good deeds. There are many good deeds; let's talk about the Six Perfections (Six Pāramitās) [Dāna (generosity), Śīla (discipline, ethics), Kṣānti (patience, tolerance), Vīrya (energy, diligence), Dhyāna (meditation, concentration), and Prajñā (wisdom)]. If there are various dusts [objects of the senses: form, sound, smell, taste, touch, and mental objects], one must abandon the six sensations [sensations experienced by the eye, ear, nose, tongue, body, and mind]. If there are no possessions, one must employ the six actions [seeing, hearing, smelling, tasting, touching, and thinking]. Abandoning and employing together make twelve things. First, when the eye experiences form, the mind in the four states of unseeing, about to see, seeing, and having seen is invisible and unavoidable. Also, reflect on the mind that perceives form; it does not come from outside, and if it comes from outside, it has nothing to do with me; it does not come from within, and if it comes from within, it does not depend on conditions. Since there is no inside or outside, and no middle, it is not eternally self-existent. One should know that the nature of perceiving form is ultimately empty and still. The form being observed is equal to emptiness, and the one observing form is equal to a blind person. Even to the point where the mind cognizes mental objects, the mind in the four states of uncognizing, about to cognize, cognizing, and having cognized is unattainable. Reflect on the mind that perceives mental objects; it does not come from outside, it does not come from within, there is no mental object and no perceiver, everything is equal to emptiness. This is the contemplation of perceiving the six sensations. The eye faculty, form dust, emptiness, and light, each has no seeing or discriminating nature. When conditions come together, eye consciousness arises; from the conditions of eye consciousness, mind consciousness arises. When mind consciousness arises, it can discriminate. Relying on mind consciousness, there is eye consciousness; eye consciousness can see. After seeing, greed arises; greed clings to form, destroying the precepts one has taken. These are the four states [unarisen, about to arise, arising, arisen] of hell. In reality, one loves form but conceals it and does not speak of it; these are the four states of the ghost realm. One becomes attached to form and calculates 'this is mine,' 'this is what I possess'; these are the four states of the animal realm. One thinks 'the form others possess is inferior to mine'; these are the four states of the Asura realm. Others give, I covet form and do not give; these are the four states of the human realm.

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與不取。於此色上起仁讓貞信明等五戒十善。人天四運。觀四運心。心相生滅。心心不住。心心三受。心心不自在。心心屬因緣。二乘四運。觀己四運過患如此。觀他四運亦復如是。即起慈悲而行六度。所以者何。六受之塵性相如此。無量劫來頑愚保著而不能捨。舍不能亡。今觀塵非塵于塵無受。觀根非根於己無著。觀人叵得亦無受者。三事皆空名檀波羅蜜。金剛般若云。若住色聲香味觸法佈施。是名住相佈施。如人入闇則無所見。不住聲味佈施。是無相施。如人有目日光明照見種種色。直言不見相略猶難解。今不見色有相無相。亦有無相非有無相。若處處著相。引之令得出。不起六十二見。乃名無相檀到于彼岸。一切法趣檀成摩訶衍。是菩薩四運。又觀四運與虛空等即常。不受四運即樂。不為四運起業即我。四運不能染即凈。是佛法四運。如是四運雖空。空中具見種種四運。乃至遍見恒沙佛法成摩訶衍。是為假名四運。若空不應具十法界。法界從因緣生。體復非有。非有故空。非空故有。不得空有雙照空有。三諦宛然。備佛知見。於四運心具足明瞭。觀聲香味觸法五受四運心。圓覺三諦不可思議亦復如是。準前可知。不復煩記。◎

摩訶止觀卷第二(上)

摩訶止觀卷第二(下)

隋天臺智者大

【現代漢語翻譯】 不執著于獲取。在此色（Rūpa, 物質）之上生起仁、讓、貞、信、明等五戒十善。觀察人天道的四種執行（四運，即生、老、病、死）。觀察四運之心，心念相續生滅，心念不住留，心念感受三種感受（三受，即苦受、樂受、不苦不樂受），心念不自在，心念受因緣支配。二乘（聲聞乘和緣覺乘）之人觀察自身四運的過患如此，觀察他人四運也同樣如此。於是生起慈悲心而行六度（六波羅蜜，即佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？因為六受（六根所感受的色、聲、香、味、觸、法）之塵的自性就是如此，無量劫以來，人們頑固愚昧地執著它而不能捨棄，捨棄了也不能滅亡。現在觀察塵非塵，于塵無所感受；觀察根非根，于自身無所執著；觀察人不可得，也沒有受者。色、受、想三事皆空，名為檀波羅蜜（Dāna-pāramitā, 佈施波羅蜜）。《金剛般若經》說：『如果執著於色、聲、香、味、觸、法而行佈施，這叫做住相佈施，如同人在黑暗中什麼也看不見。』不執著于聲、味而行佈施，這是無相佈施，如同人有眼睛，在日光照耀下能看見種種顏色。』直接說『不見相』略微難以理解。現在不見色有相無相，也有非有無相。如果處處執著于相，引導他令其得出，不生起六十二見（六十二種錯誤的見解），才叫做無相檀到達彼岸。一切法趨向于檀，成就摩訶衍（Mahāyāna, 大乘）。這是菩薩的四運。又觀察四運與虛空相等，即是常；不受四運，即是樂；不為四運而起業，即是我；四運不能染污，即是凈。這是佛法的四運。像這樣，四運雖然是空，但在空中具見種種四運，乃至普遍見到恒河沙數般的佛法，成就摩訶衍。這稱為假名四運。如果空不應該具足十法界（十種不同的生命存在狀態）。法界從因緣而生，其體性並非實有。因為非有所以是空，因為非空所以是有。不得執著于空有，雙照空有，空、有、中三諦宛然存在，具備佛的知見。對於四運之心具足明瞭。觀察聲、香、味、觸、法五受四運之心，圓覺三諦不可思議也同樣如此。參照前面所說就可以知道，不再重複記錄。

《摩訶止觀》卷第二(上)

《摩訶止觀》卷第二(下)

隋朝天臺智者大師

【English Translation】 Not clinging to acquisition. Upon this Rūpa (form, material), arise the five precepts and ten virtues such as benevolence, yielding, chastity, trustworthiness, and wisdom. Observe the four movements (four states of existence: birth, aging, sickness, and death) in the realms of humans and devas. Observe the mind of these four movements, the mind's thoughts arising and ceasing continuously, the mind's thoughts not dwelling, the mind's thoughts experiencing the three feelings (three sensations: painful, pleasant, and neutral), the mind's thoughts not being free, the mind's thoughts being subject to conditions. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) observe the faults of their own four movements in this way, and observe the four movements of others in the same way. Thus, they arise compassion and practice the six pāramitās (six perfections: generosity, morality, patience, diligence, concentration, and wisdom). Why? Because the nature of the dust of the six senses (the objects of the six senses: sight, sound, smell, taste, touch, and mental objects) is such that for countless kalpas, people have stubbornly and ignorantly clung to it and cannot relinquish it; even if they relinquish it, they cannot eliminate it. Now, observe that dust is not dust, and there is no reception in dust; observe that roots are not roots, and there is no attachment to oneself; observe that people are unobtainable, and there is no receiver. The three things—form, sensation, and perception—are all empty, which is called Dāna-pāramitā (perfection of generosity). The Diamond Sutra says, 'If one practices generosity while dwelling on form, sound, smell, taste, touch, and mental objects, this is called generosity with attachment to characteristics, like a person entering darkness and seeing nothing.' Practicing generosity without dwelling on sound and taste is called generosity without characteristics, like a person with eyes who can see all kinds of colors in the light of the sun.' Directly saying 'not seeing characteristics' is slightly difficult to understand. Now, not seeing form as having characteristics or not having characteristics, and also having non-having characteristics. If one clings to characteristics everywhere, guide them to get out, and not give rise to the sixty-two views (sixty-two kinds of wrong views), then it is called non-characteristic generosity reaching the other shore. All dharmas tend towards generosity, accomplishing Mahāyāna (Great Vehicle). These are the four movements of a Bodhisattva. Furthermore, observe that the four movements are equal to space, which is permanence; not receiving the four movements, which is bliss; not creating karma for the four movements, which is self; the four movements cannot defile, which is purity. These are the four movements of the Buddha Dharma. Like this, although the four movements are empty, in emptiness, one fully sees all kinds of four movements, and even universally sees countless Buddha Dharmas like the sands of the Ganges, accomplishing Mahāyāna. This is called provisional name four movements. If emptiness should not possess the ten dharma realms (ten different states of existence). The dharma realms arise from conditions, and their essence is not real. Because it is not real, it is empty; because it is not empty, it is real. One must not cling to emptiness or existence, illuminating both emptiness and existence, the three truths of emptiness, existence, and the middle way are clearly present, possessing the knowledge and vision of the Buddha. One is fully clear about the mind of the four movements. Observe the mind of the four movements of the five sensations of sound, smell, taste, touch, and mental objects, and the inconceivable three truths of perfect enlightenment are also like this. Refer to what was said before to understand, and no longer repeat the record.

Maha Zhi Guan, Volume 2 (Part 1)

Maha Zhi Guan, Volume 2 (Part 2)

Great Master Zhiyi of the Tiantai School of the Sui Dynasty

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師說

門人灌頂記

◎次觀六作行檀者。觀未念行欲行行行已。四運遲速皆不可得。亦不見不可得。反觀覺心不外來。不內出不中間。不常自有。無行無行者畢竟空寂。而由心運役故有去來。或為毀戒或為誑他。或為眷屬或為勝彼。或為義讓或為善禪。或為涅槃或為慈悲。舍六塵運六作。方便去來舉足下足皆如幻化。恍[怡-臺+兩]虛忽亡能亡所。千里之路不謂為遙。數步之地不謂為近。凡有所作不唐其功。不望其報。如此住檀攝成一切恒沙佛法。具摩訶衍能到彼岸。又觀一運心十法具足。一不定一故得為十。十不定十故得為一。非一非十雙照一十。一念心中具足三諦。住坐臥語默作作。亦復如是。準前可知。故法華云。又見佛子名衣上服。以用佈施以求佛道。即此義也。前約十二事共論檀。今約一一事各各論六。行者行時以大悲眼觀眾生。不得眾生相。眾生於菩薩得無怖畏。是為行中檀。于眾生無所傷損不得罪福相。是名尸。行時心想不起。亦無動搖無有住處。陰入界等亦悉不動。是名忍。行時不得舉足下足。心無前思後覺。一切法中無生住滅。是名精進。不得身心生死涅槃。一切法中無受念著不味不亂。是名禪。行時頭等六分如雲如影夢幻響化。無生滅斷常。陰界入空寂無縛無脫。是名般若。具如

【現代漢語翻譯】 現代漢語譯本 師說

門人灌頂記

◎其次觀察六種作為的佈施行（六作行檀）。觀察未念、正要行動、正在行動、行動完畢這四個階段，四種執行的遲緩或快速都不可得，也看不到這種不可得的狀態。反過來觀察覺悟之心，不從外而來，不從內而出，不在中間，不是常有的，沒有行動也沒有行動者，畢竟是空寂的。然而由於心的運作，所以有去有來。或者爲了毀壞戒律，或者爲了欺騙他人，或者爲了眷屬，或者爲了勝過別人，或者爲了爭論義理，或者爲了修習禪定，或者爲了涅槃，或者爲了慈悲。捨棄六塵，運用六種作為，方便地來來去去，舉足下足都如幻化。恍惚虛無，能施者和所施物都消失不見。千里之路不覺得遙遠，數步之地不覺得近。凡有所作為，不浪費其功勞，不期望其回報。如此安住于佈施，就能攝取成就一切恒河沙數般的佛法，具備摩訶衍（Mahayana，大乘）的能力，能夠到達彼岸。又觀察一次心的執行，就具備了十法。因為一不是固定的一，所以可以成為十；十不是固定的十，所以可以成為一。非一非十，同時照見一和十。一念心中就具足了三諦（Three Truths）。安住、坐、臥、說話、沉默、作為，也是如此。按照前面的方法可以理解。所以《法華經》（Lotus Sutra）說：『又見佛子名衣上服，以用佈施以求佛道。』就是這個意思。前面是大約十二件事共同討論佈施，現在是大約每一件事各自討論六種作為。修行者在行動時，以大悲的眼光看待眾生，但不得眾生相（mark of sentient beings）。眾生對於菩薩沒有怖畏。這就是行動中的佈施（檀）。對於眾生沒有傷害，不追求罪福之相。這稱為尸（Sila，戒）。行動時，心中不起念頭，也沒有動搖，沒有住處。陰（Skandha，五蘊）、入（Ayatana，十二處）、界（Dhatu，十八界）等也都不動。這稱為忍（Ksanti，忍辱）。行動時，不得舉足下足，心中沒有前思後覺，一切法中沒有生住滅。這稱為精進（Virya，精進）。不得身心、生死涅槃，一切法中沒有感受、念頭、執著，不貪戀、不散亂。這稱為禪（Dhyana，禪定）。行動時，頭等六根如雲、如影、如夢幻、如響、如變化，沒有生滅斷常。陰、界、入空寂，沒有束縛，沒有解脫。這稱為般若（Prajna，智慧）。具體如前所述。

【English Translation】 English version Discourse on the Teacher

A Record by the Disciple Guanding

◎ Next, observe the six acts of giving (Siksa-karma-dana). Observe the stages of 'not yet thinking of acting,' 'intending to act,' 'acting,' and 'having acted.' The slowness or speed of these four movements is unattainable, and the unattainability itself is also not seen. Conversely, observe the awakened mind: it does not come from outside, does not emerge from within, is not in the middle, and is not eternally self-existent. There is no action and no actor; ultimately, it is empty and still. However, due to the mind's operation, there is coming and going. This may be for the sake of breaking precepts, deceiving others, benefiting relatives, surpassing others, arguing over doctrines, practicing meditation, attaining Nirvana, or cultivating compassion. Abandon the six sense objects and employ the six acts, coming and going with skillful means. Lifting and lowering the feet are like illusions. In a daze, both the giver and the receiver vanish. A thousand-mile journey is not considered far, and a few steps are not considered near. Whatever is done, do not waste the effort and do not expect a reward. Abiding in giving in this way, one can gather and accomplish all the Buddha-dharmas as numerous as the sands of the Ganges, possess the power of Mahayana (Great Vehicle), and be able to reach the other shore. Furthermore, observe that in one movement of the mind, the ten dharmas are complete. Because one is not a fixed one, it can become ten; because ten is not a fixed ten, it can become one. Neither one nor ten, simultaneously illuminating one and ten. In a single thought, the Three Truths (Tri-satya) are complete. Abiding, sitting, lying down, speaking, being silent, and acting are all the same. It can be understood according to the previous explanation. Therefore, the Lotus Sutra says: 'And again he sees the sons of the Buddha using fine robes and upper garments for alms, seeking the path of Buddhahood.' This is the meaning. Previously, we discussed giving in terms of twelve matters together; now, we discuss the six acts in terms of each individual matter. When a practitioner acts, they should regard sentient beings with eyes of great compassion, but without grasping the mark of sentient beings (sattva-samjna). Sentient beings should have no fear of the Bodhisattva. This is giving (Dana) in action. Do not harm sentient beings, and do not seek the marks of merit and demerit. This is called Sila (precepts). When acting, the mind should not arise, nor should it waver; there should be no abiding. The Skandhas (five aggregates), Ayatana (twelve sense bases), and Dhatu (eighteen elements) should all be unmoving. This is called Ksanti (patience). When acting, do not grasp the lifting or lowering of the feet; the mind should have no prior thought or subsequent awareness; in all dharmas, there is no arising, dwelling, or ceasing. This is called Virya (diligence). Do not grasp the body and mind, birth and death, or Nirvana; in all dharmas, there should be no feeling, thought, or attachment; do not crave or be distracted. This is called Dhyana (meditation). When acting, the six faculties, such as the head, are like clouds, shadows, dreams, echoes, and transformations, without arising, ceasing, permanence, or severance. The Skandhas, Dhatu, and Ayatana are empty and still, without bondage or liberation. This is called Prajna (wisdom). As described in detail above.

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首楞嚴中廣說。又行中寂然有定相。若不察之於定生染貪著禪味。今觀定心。心尚無心定在何處。當知此定從顛倒生。如是觀時不見於空及與不空。即破定相不生貪著。以方便生是菩薩解。行者未悟或計我能觀心。謂是妙慧。著慧自高是名智障。同彼外道不得解脫。即反照能觀之心不見住處亦無起滅。畢竟無有觀者及非觀者。觀者既無。誰觀諸法。不得觀心者即離觀想。大論云。念想觀已除戲論心皆滅。無量眾罪除清凈心常一。如是尊妙人則能見般若。大集云。觀於心心。即此意也。如是行中具三三昧。初觀破一切種種有相。不見內外即空三昧。次觀能壞空相。名無相三昧。后觀不見作者即無作三昧。又破三倒三毒越三有流。伏四魔怨成波羅蜜。攝受法界增長具足一切法門。豈止六度三三昧而已矣。若於行中具足一切法者。餘十一事亦復如是。次更歷六塵中競持謹潔。如擎油缽一渧不傾。又於六作中。威儀肅肅進退有序。但名持戒。持戒果報升出受樂。非是三昧不名波羅蜜。若得觀慧於十二事尸羅自成。謂觀未見色慾見見見已四運心。種種推求不得所起之心。亦不得能觀之心。不內外無去來寂無生滅(其一)能如是觀身口七支凈若虛空。是持不缺不破不穿三種律儀戒。破四運諸惡覺觀。即持不雜戒也。不為四運所亂。

【現代漢語翻譯】 現代漢語譯本 《首楞嚴經》中對此有詳細的闡述。而且在修行中，寂然的狀態中會產生定的表象。如果不加以審察，就會因為對禪定的滋味產生染著和貪戀。現在觀察定心，心本身都是虛無的，定又在哪裡呢？應當明白，這種定是從顛倒妄想中產生的。像這樣觀照的時候，既看不到空，也看不到不空，這樣就破除了對定的執著，不會產生貪戀。以這種方便法門生起智慧，是菩薩的解脫。修行人如果還沒有覺悟，可能會認為自己能夠觀心，這就是所謂的妙慧，從而執著于自己的智慧而自視甚高，這就是所謂的智障，和那些外道一樣，無法得到解脫。因此，要反過來觀照能觀的心，看不到它的住處，也沒有生起和滅亡。最終，既沒有觀者，也沒有非觀者。觀者既然不存在，那麼是誰在觀照諸法呢？不能夠觀心的人，就能夠遠離觀想。《大智度論》中說：『念想和觀都已消除，戲論之心全部滅盡，無量的罪業消除，清凈的心恒常唯一。』像這樣尊貴美妙的人，才能夠見到般若智慧。《大集經》中說：『觀於心心』，就是這個意思。像這樣在修行中，就具備了三種三昧。最初的觀照破除一切種種有相，看不到內外，這就是空三昧。其次，觀照能夠破除空相，這叫做無相三昧。最後，觀照看不到作者，這叫做無作三昧。又破除三種顛倒，三種毒害，超越三有之流，降伏四種魔怨，成就波羅蜜，攝受法界，增長具足一切法門，豈止是六度和三種三昧而已呢？如果在修行中具足一切法，那麼其餘的十一種事情也是這樣。接下來更要在六塵中，兢兢業業地保持謹守清凈，就像拿著盛滿油的缽，一滴也不傾灑。又在六種行為中，威儀莊嚴，進退有序，這僅僅叫做持戒。持戒的果報是上升到善處享受快樂，但這不是三昧，不叫做波羅蜜。如果得到觀慧，那麼對於十二事的尸羅（戒律）自然成就，也就是觀照未見、見見、見已四運心，種種推求，得不到所起之心，也得不到能觀之心，不內不外，無去無來，寂靜無生滅（這是其中之一）。能夠這樣觀照，身口七支清凈如同虛空，這就是持不缺不破三種律儀戒。破除四運諸惡覺觀，就是持不雜戒。不被四運所擾亂。 English version It is extensively discussed in the Shurangama Sutra. Moreover, in practice, a semblance of 'samadhi' (定, meditative absorption) arises in a state of stillness. If not examined, one may become attached to and crave the taste of 'dhyana' (禪, meditation). Now, observing the mind in 'samadhi', the mind itself is empty; where, then, is 'samadhi'? It should be understood that this 'samadhi' arises from inverted thinking. When observing in this way, one sees neither emptiness nor non-emptiness, thus breaking the attachment to 'samadhi' and not giving rise to craving. Generating wisdom through this expedient means is the liberation of a Bodhisattva. If a practitioner is not yet enlightened, they may think they can observe the mind, calling it 'subtle wisdom', and become arrogant due to their attachment to their own wisdom. This is called 'intellectual hindrance', like those of externalist paths, unable to attain liberation. Therefore, one should turn around and observe the observing mind, seeing no dwelling place, no arising, and no ceasing. Ultimately, there is neither an observer nor a non-observer. Since the observer does not exist, who is observing all phenomena? One who cannot observe the mind can then be free from conceptualization. The Mahaprajnaparamita Shastra (大智度論) says: 'Thoughts, conceptions, and observations are all eliminated; all delusive thoughts are extinguished; countless sins are removed; the pure mind is always one.' Such a noble and wonderful person can then see 'prajna' (般若, wisdom). The Mahasamghata Sutra (大集經) says: 'Observing the mind with the mind'—this is the meaning. In this way, in practice, one possesses the three 'samadhis'. The initial observation breaks all kinds of forms, seeing neither inside nor outside; this is the 'emptiness samadhi' (空三昧). Next, observing the ability to break the form of emptiness is called the 'formless samadhi' (無相三昧). Finally, observing that there is no creator is called the 'wishless samadhi' (無作三昧). Furthermore, it breaks the three inversions, the three poisons, transcends the flow of the three realms, subdues the four demonic hindrances, accomplishes 'paramita' (波羅蜜, perfection), embraces the 'dharmadhatu' (法界, the realm of reality), and increases and perfects all 'dharma' (法, teachings) doors—it is not limited to the six 'paramitas' and the three 'samadhis'. If one possesses all 'dharmas' in practice, then the remaining eleven matters are also like this. Next, one should diligently maintain purity in the six sense objects, like carrying a bowl full of oil, not spilling a single drop. Also, in the six actions, one's deportment should be dignified, with orderly advance and retreat; this is merely called upholding precepts. The karmic reward of upholding precepts is to ascend to good realms and enjoy happiness, but this is not 'samadhi' and is not called 'paramita'. If one attains the wisdom of observation, then the 'shila' (尸羅, moral discipline) of the twelve matters will naturally be accomplished, which is observing the un-seen, seeing the seen, and after seeing, the four movements of the mind. Through various investigations, one cannot find the arising mind, nor can one find the observing mind; neither inside nor outside, without coming or going, still and without arising or ceasing (this is one of them). Being able to observe in this way, the seven limbs of body and speech are as pure as space; this is upholding the three kinds of 'vinaya' (律儀, discipline) precepts of non-deficiency and non-violation. Breaking the evil thoughts and perceptions of the four movements is upholding the precept of non-mixture. Not being disturbed by the four movements.

【English Translation】 English version It is extensively discussed in the Shurangama Sutra. Moreover, in practice, a semblance of 'samadhi' (定, meditative absorption) arises in a state of stillness. If not examined, one may become attached to and crave the taste of 'dhyana' (禪, meditation). Now, observing the mind in 'samadhi', the mind itself is empty; where, then, is 'samadhi'? It should be understood that this 'samadhi' arises from inverted thinking. When observing in this way, one sees neither emptiness nor non-emptiness, thus breaking the attachment to 'samadhi' and not giving rise to craving. Generating wisdom through this expedient means is the liberation of a Bodhisattva. If a practitioner is not yet enlightened, they may think they can observe the mind, calling it 'subtle wisdom', and become arrogant due to their attachment to their own wisdom. This is called 'intellectual hindrance', like those of externalist paths, unable to attain liberation. Therefore, one should turn around and observe the observing mind, seeing no dwelling place, no arising, and no ceasing. Ultimately, there is neither an observer nor a non-observer. Since the observer does not exist, who is observing all phenomena? One who cannot observe the mind can then be free from conceptualization. The Mahaprajnaparamita Shastra (大智度論) says: 'Thoughts, conceptions, and observations are all eliminated; all delusive thoughts are extinguished; countless sins are removed; the pure mind is always one.' Such a noble and wonderful person can then see 'prajna' (般若, wisdom). The Mahasamghata Sutra (大集經) says: 'Observing the mind with the mind'—this is the meaning. In this way, in practice, one possesses the three 'samadhis'. The initial observation breaks all kinds of forms, seeing neither inside nor outside; this is the 'emptiness samadhi' (空三昧). Next, observing the ability to break the form of emptiness is called the 'formless samadhi' (無相三昧). Finally, observing that there is no creator is called the 'wishless samadhi' (無作三昧). Furthermore, it breaks the three inversions, the three poisons, transcends the flow of the three realms, subdues the four demonic hindrances, accomplishes 'paramita' (波羅蜜, perfection), embraces the 'dharmadhatu' (法界, the realm of reality), and increases and perfects all 'dharma' (法, teachings) doors—it is not limited to the six 'paramitas' and the three 'samadhis'. If one possesses all 'dharmas' in practice, then the remaining eleven matters are also like this. Next, one should diligently maintain purity in the six sense objects, like carrying a bowl full of oil, not spilling a single drop. Also, in the six actions, one's deportment should be dignified, with orderly advance and retreat; this is merely called upholding precepts. The karmic reward of upholding precepts is to ascend to good realms and enjoy happiness, but this is not 'samadhi' and is not called 'paramita'. If one attains the wisdom of observation, then the 'shila' (尸羅, moral discipline) of the twelve matters will naturally be accomplished, which is observing the un-seen, seeing the seen, and after seeing, the four movements of the mind. Through various investigations, one cannot find the arising mind, nor can one find the observing mind; neither inside nor outside, without coming or going, still and without arising or ceasing (this is one of them). Being able to observe in this way, the seven limbs of body and speech are as pure as space; this is upholding the three kinds of 'vinaya' (律儀, discipline) precepts of non-deficiency and non-violation. Breaking the evil thoughts and perceptions of the four movements is upholding the precept of non-mixture. Not being disturbed by the four movements.

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即持定共戒也。四運心不起。即持道共戒也。分別種種四運無滯。即持無著戒也。分別四運不謬。即持智所贊戒也。知四運攝一切法。即持大乘自在戒也。識四運四德。即持究竟戒(其二)心既明凈雙遮二邊。正入中道雙照二諦。不思議佛之境界具足無減(其三)色者色法受者不可得。三事皆亡即檀。於色色者安心不動名忍。色色者無染無間名毗梨耶。不為色色者所亂名禪。色色者如幻如化名般若。色色者如虛空名空三昧。不得此空名無相三昧。無能無所名無作三昧。何但三諦六度三空。一切恒沙佛法皆例可解。觀色塵既爾。餘五塵亦然。六受六作亦如是。法華云。又見佛子威儀具足以求佛道。即此義也。次歷忍善者。還約作受皆有違順。順是可意。違不可意。于違不瞋于順不愛。無見無見者。無作無作者。皆如上說。次歷精進善。舊云。精進無別體但篤眾行。義而推之應有別體。例無明通入眾使更別有無明。今且寄誦經勤策其心。以擬精進。晝夜不虧乃得滑利。而非三昧慧。今觀氣息觸七處和合出聲如響。不內不外無能誦所誦。悉以四運推檢。于塵不起受者。于緣不生作者。煩惱不間誦說。唸唸流入大涅槃海。是名精進(云云)。次歷諸禪。根本九想背舍等。但是禪非波羅蜜。觀入定四運尚不見心。何處有定。即達

【現代漢語翻譯】 現代漢語譯本 持守共同的戒律。四種心念（四運）不生起，就是持守與道相應的戒律。對於種種四運的分別沒有滯礙，就是持守無著的戒律。分別四運沒有謬誤，就是持守為智慧所讚歎的戒律。知道四運包含一切法，就是持守大乘自在的戒律。認識四運和四德，就是持守究竟的戒律（其二）。心既明凈，雙重遮蔽二邊，真正進入中道，雙重照亮二諦。不可思議的佛的境界具足無缺（其三）。 色（Rūpa，物質）的色法和受者都不可得，三者皆空，就是佈施（檀，Dāna）。對於（原文缺失）安心不動，名為忍辱（Kṣānti）。（原文缺失）沒有染污沒有間隔，名為精進（毗梨耶，Vīrya）。不為（原文缺失）所擾亂，名為禪定（Dhyāna）。（原文缺失）如幻如化，名為般若（Prajñā）。**（原文缺失）如虛空，名為空三昧（Śūnyatā-samādhi）。不得此空，名為無相三昧（Animitta-samādhi）。無能無所，名為無作三昧（Apranihita-samādhi）。哪裡僅僅是三諦、六度、三空，一切恒河沙數般的佛法都可以依此類推來理解。觀察色塵如此，其餘五塵也是這樣。六受和六作也是這樣。《法華經》說：『又見佛子威儀具足，以求佛道。』就是這個意思。 其次經歷忍辱的善行，還是從作和受兩方面來說，都有順和違。順是可意的，違是不可意的。對於違逆的不嗔恨，對於順意的沒有愛戀。沒有見和見者，沒有作和作者，都如上面所說。其次經歷精進的善行。舊的說法是，精進沒有別的本體，只是篤行眾行。從義理上推斷，應該有別的本體。比如無明通入眾使，更別有無明。現在姑且寄託于誦經，勤勉策勵其心，來比擬精進。晝夜不虧損，才能滑利，而不是三昧慧。現在觀察氣息觸七處和合，發出聲音如迴響。不內不外，沒有能誦和所誦。全部用四運來推究檢查。對於塵不起受者，對於緣不生作者，煩惱不間斷誦說，唸唸流入大涅槃海，這叫做精進（云云）。 其次經歷各種禪定。根本九想、背舍等，都只是禪定，不是波羅蜜（Pāramitā，到彼岸）。觀察入定時的四運，尚且不見心，哪裡有定？就通達了。

【English Translation】 English version Holding the common precepts. If the four operations of mind (four yun) do not arise, then one is holding the precepts common to the path. If there is no hindrance in distinguishing the various four yun, then one is holding the precepts of non-attachment. If there is no error in distinguishing the four yun, then one is holding the precepts praised by wisdom. If one knows that the four yun encompass all dharmas, then one is holding the great vehicle's precepts of freedom. If one recognizes the four yun and the four virtues, then one is holding the ultimate precepts (the second). When the mind is clear and pure, doubly obscuring the two extremes, one truly enters the middle way, doubly illuminating the two truths. The inconceivable realm of the Buddha is complete and without deficiency (the third). The form (rūpa) of matter and the receiver are both unattainable. When all three are empty, it is giving (dāna). Being at peace and unmoving regarding (missing text) is called patience (kṣānti). (missing text) Without defilement or interruption is called diligence (vīrya). Not being disturbed by (missing text) is called meditation (dhyāna). (missing text) Like illusion and transformation is called wisdom (prajñā). (missing text) Like empty space is called the emptiness samadhi (śūnyatā-samādhi). Not attaining this emptiness is called the signless samadhi (animitta-samādhi). Without agent or object is called the wishless samadhi (apranihita-samādhi). Where are only the three truths, the six perfections, and the three emptinesses? All the Buddha-dharmas as numerous as the sands of the Ganges can be understood by analogy. Observing the form-dust in this way, the other five dusts are also the same. The six sensations and the six actions are also like this. The Lotus Sutra says: 'And also seeing the Buddha's disciples with dignified demeanor, seeking the Buddha path.' This is the meaning. Next, experiencing the good deeds of patience, still speaking from the aspects of action and reception, there are both agreeable and disagreeable. Agreeable is pleasing, disagreeable is displeasing. Not being angry at the disagreeable, not being attached to the agreeable. Without seer and seen, without doer and done, all as said above. Next, experiencing the good deeds of diligence. The old saying is that diligence has no separate substance, but only earnestly practicing many deeds. Inferring from the meaning, there should be a separate substance. For example, ignorance penetrates into the many afflictions, and there is a separate ignorance. Now, for the time being, entrust to reciting scriptures, diligently urging the mind, to emulate diligence. Not being deficient day and night, one can be smooth and agile, but not samadhi-wisdom. Now observing the breath, touch, and the seven places harmonizing, emitting sound like an echo. Neither inside nor outside, without reciter or recited. All are examined and investigated using the four yun. For the dust, the receiver does not arise; for the conditions, the doer does not arise; afflictions do not interrupt recitation and speaking; thought after thought flows into the great ocean of Nirvana. This is called diligence (etc.). Next, experiencing the various meditations. The fundamental nine thoughts, the eight liberations, etc., are only meditations, not perfections (pāramitā). Observing the four yun in entering meditation, one still does not see the mind. Where is there meditation? One then understands.

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禪實相。以禪攝一切法。故論第五解八想竟。明十力四無所畏一切法。諸論師不達玄旨。咸謂論誤未應說此。此是論主明八想作摩訶衍相。故廣釋諸法耳(云云)。次歷智慧者。釋論八種解般若。今且約世智用觀六受六作。四運推世智叵得。皆如上說。約餘一切善法亦如是。問。若一法攝一切法者。但用觀即足。何須用止。一度即足。何用五度耶。答。六度宛轉相成。如被甲入陣不可不密(云云)。觀如燈止如密室。浣衣刈草等(云云)。又般若為法界遍攝一切。亦不須余法。余法為法界亦攝一切。亦不須般若。又般若即諸法。諸法即般若無二無別(云云)。

○三以隨自意歷諸惡事者。夫善惡無定。如諸蔽為惡事度為善。人天報盡還墮三塗已復是惡。何以故。蔽度俱非動出體皆是惡。二乘出苦名之為善。二乘雖善但能自度。非善人相。大論云。寧起惡癩野干心。不生聲聞辟支佛意。當知生死涅槃俱復是惡。六度菩薩慈悲兼濟。此乃稱善。雖能兼濟如毒器貯食食則殺人。已復是惡。三乘同斷。此乃稱好。而不見別理還屬二邊。無明未吐已復是惡。別教為善。雖見別理猶帶方便不能稱理。大經云。自此之前我等皆名邪見人也。邪豈非惡。唯圓法名為善。善順實相名為道。背實相名非道。若達諸惡非惡皆是實相。即

【現代漢語翻譯】 現代漢語譯本：禪的實相。用禪來統攝一切法。所以《大智度論》第五卷解釋八種觀想之後，闡明十力（Tathāgatabalas，如來的十種力量）、四無所畏（catu vaiśāradyāni，佛的四種無所畏懼的自信）和一切法。一些論師不理解其中的深奧含義，都認為《大智度論》有錯誤，不應該說這些。這實際上是論主爲了說明八種觀想是摩訶衍（Mahāyāna，大乘）的相貌，所以廣泛地解釋各種法。（云云）。接下來，通過歷數智慧來解釋。《大智度論》用八種方式解釋般若（Prajñā，智慧）。現在暫且用世俗的智慧來觀察六受（sad vedanāḥ，六種感受）和六作（sad cetanāḥ，六種行為）。用四運（caturyoni，四種產生方式）來推究世俗的智慧，是不可得的，都如上面所說。用其餘的一切善法也是這樣。問：如果一種法可以統攝一切法，那麼只用觀想就足夠了，為什麼還要用止（Śamatha，止禪）？用一度（eka-vyāyāma，一種修行）就足夠了，為什麼還要用五度（pañca-vyāyāma，五種修行）呢？答：六度（ṣaṭ pāramitāḥ，六種到達彼岸的方法）是宛轉相成的，就像披著鎧甲進入戰場，不可以不嚴密。（云云）。觀就像燈，止就像密室。浣洗衣物、割草等等。（云云）。而且般若作為法界（Dharmadhātu，一切法的本性）遍攝一切，也不需要其餘的法。其餘的法作為法界也攝一切，也不需要般若。而且般若就是諸法，諸法就是般若，沒有二樣沒有分別。（云云）。 ○三、以隨自意歷數各種惡事：善和惡沒有定性。比如各種遮蔽是惡事，度（pāramitā，到達彼岸）是善事。人天（manuṣya-deva，人和天神）的福報享盡后還會墮入三塗（tri-apāya，三種惡道），又變成了惡。為什麼呢？因為遮蔽和度都不是從本體中生出的，都是惡。二乘（dvayāna，聲聞乘和緣覺乘）脫離苦難可以稱之為善。二乘雖然是善，但只能自我解脫，不是善人的相貌。《大智度論》說：『寧願生起惡癩野乾的心，也不要生起聲聞（Śrāvaka，聽聞佛法而悟道者）和辟支佛（Pratyekabuddha，獨自悟道者）的意念。』應當知道生死（saṃsāra，輪迴）和涅槃（Nirvāṇa，寂滅）都又是惡。六度菩薩（Bodhisattva，菩薩）慈悲兼濟，這才能稱之為善。雖然能夠兼濟，但就像用有毒的器皿儲存食物，吃了就會殺人，又變成了惡。三乘（triyāna，聲聞乘、緣覺乘和菩薩乘）共同斷除煩惱，這才能稱之為好。但是因為沒有見到特別的道理，還是屬於二邊（dvi-anta，兩種極端），無明（avidyā，無知）沒有消除，又變成了惡。別教（pṛthag-dharma，區別于圓教的教法）可以稱之為善。雖然見到了特別的道理，但還帶有方便，不能完全符合真理。《大涅槃經》說：『從這之前，我們都叫做邪見人。』邪難道不是惡嗎？只有圓法（pūrṇa-dharma，圓滿的教法）才能稱為善。善順應實相（tathatā，事物的真實面貌）才能稱為道，背離實相就稱為非道。如果通達各種惡不是惡，都是實相，那麼

【English Translation】 English version: The true aspect of Chan (Zen). Using Chan to encompass all dharmas. Therefore, after explaining the eight thoughts in the fifth volume of the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), it elucidates the ten powers (Tathāgatabalas, the ten powers of a Tathāgata), the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of a Buddha), and all dharmas. Some commentators, not understanding the profound meaning, all consider the Mahāprajñāpāramitāśāstra to be mistaken and that it should not have said these things. This is actually the author explaining that the eight thoughts are the aspect of Mahāyāna (the Great Vehicle), so he extensively explains various dharmas. (Etc.). Next, it explains by enumerating wisdoms. The Mahāprajñāpāramitāśāstra explains prajñā (wisdom) in eight ways. Now, let's temporarily use worldly wisdom to observe the six feelings (sad vedanāḥ, six kinds of feelings) and the six actions (sad cetanāḥ, six kinds of actions). Using the four births (caturyoni, four kinds of birth) to investigate worldly wisdom, it is unattainable, just as mentioned above. It is the same with all other good dharmas. Question: If one dharma can encompass all dharmas, then using only contemplation is sufficient, why is it necessary to use cessation (Śamatha, calming meditation)? Using one practice is sufficient, why is it necessary to use five practices (pañca-vyāyāma, five kinds of practices)? Answer: The six perfections (ṣaṭ pāramitāḥ, six perfections) are mutually supportive, like entering a battlefield wearing armor, it cannot be not tight. (Etc.). Contemplation is like a lamp, cessation is like a secret room. Washing clothes, cutting grass, etc. (Etc.). Moreover, prajñā, as the Dharmadhātu (the realm of dharma, the nature of all things), encompasses everything, and does not need other dharmas. Other dharmas, as the Dharmadhātu, also encompass everything, and do not need prajñā. Moreover, prajñā is all dharmas, and all dharmas are prajñā, there is no difference, no separation. (Etc.). ○3. Enumerating various evil deeds according to one's own understanding: Good and evil are not fixed. For example, various obscurations are evil deeds, and perfections (pāramitā, reaching the other shore) are good deeds. When the blessings of humans and gods (manuṣya-deva, humans and gods) are exhausted, they will still fall into the three evil realms (tri-apāya, three evil paths), and become evil again. Why? Because neither obscurations nor perfections arise from the essence, they are all evil. The two vehicles (dvayāna, Śrāvakayāna and Pratyekabuddhayāna) escaping from suffering can be called good. Although the two vehicles are good, they can only liberate themselves, they are not the appearance of good people. The Mahāprajñāpāramitāśāstra says: 'It is better to give rise to the mind of an evil leperous jackal than to give rise to the thought of a Śrāvaka (a hearer who attains enlightenment by listening to the Dharma) or a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own).' It should be known that saṃsāra (birth and death, the cycle of rebirth) and Nirvāṇa (extinction, liberation) are both evil again. The Bodhisattva (an enlightened being) of the six perfections is compassionate and benefits others, this can be called good. Although able to benefit others, it is like storing food in a poisonous vessel, eating it will kill people, and it becomes evil again. The three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) jointly cut off afflictions, this can be called good. But because they have not seen a special principle, they still belong to the two extremes (dvi-anta, two extremes), ignorance (avidyā, ignorance) has not been eliminated, and it becomes evil again. The Separate Teaching (pṛthag-dharma, teachings that are distinct from the Perfect Teaching) can be called good. Although it has seen a special principle, it still carries expedient means and cannot fully accord with the truth. The Mahāparinirvāṇa Sūtra says: 'Before this, we were all called people with wrong views.' Is wrong not evil? Only the Perfect Teaching (pūrṇa-dharma, the complete teaching) can be called good. Good accords with tathatā (suchness, the true nature of things) and is called the path, deviating from tathatā is called the non-path. If one understands that various evils are not evil, they are all tathatā, then

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行於非道通達佛道。若於佛道生著不消甘露。道成非道。如此論善惡其義則通。今就別明善惡。事度是善。諸蔽為惡。善法用觀已如上說就惡明觀今當說。前雖觀善其蔽不息。煩惱浩然無時不起。若觀於他惡亦無量。故修一切世間不可樂想時。則不見好人無好國土純諸蔽惡而自纏裹。縱不全有蔽而偏起不善。或多慳貪或多犯戒。多瞋多怠多嗜酒味。根性易奪必有過患。其誰無失。出家離世行猶不備。白衣受欲非行道人。惡是其分。羅漢殘習。何況凡夫。凡夫若縱惡蔽。摧折俯墜永無出期。當於惡中而修觀慧。如佛世時在家之人。帶妻挾子。官方俗務皆能得道。央掘摩羅彌殺彌慈。祇陀末利唯酒唯戒。和須蜜多淫而梵行。提婆達多邪見即正。若諸惡中一向是惡。不得修道者。如此諸人永作凡夫。以惡中有道故。雖行眾蔽而得成聖。故知惡不妨道。又道不妨惡。須陀洹人淫慾轉盛。畢陵尚慢。身子生瞋。于其無漏有何損益。譬如虛空中明暗不相除顯出佛菩提。即此意也。若人性多貪慾穢濁熾盛。雖對治折伏彌更增劇。但恣趣向。何以故。蔽若不起不得修觀。譬如綸釣魚強繩弱不可爭牽。但令鉤餌入口。隨其遠近任縱沉浮不久收穫。于蔽修觀亦復如是。蔽即惡魚。觀即鉤餌。若無魚者鉤餌無用。但使有魚多大唯佳。皆以鉤餌

隨之不捨。此蔽不久堪任乘御。云何為觀。若貪慾起。諦觀貪慾有四種相。未貪慾。欲貪慾。正貪慾。貪慾已。為當未貪慾滅欲貪慾生。為當未貪慾不滅欲貪慾生。亦滅亦不滅欲貪慾生。非滅非不滅欲貪慾生。若未滅欲生。為即為離。即滅而生。生滅相違。若離而生。生則無因。未貪不滅而欲生者。為即為離。若即即二生相併生則無窮。若離生亦無因。若亦滅亦不滅而欲生者。若從滅生不須亦不滅。若從不滅生不須亦滅。不定之因那生定果。若其體一其性相違。若其體異本不相關。若非滅非不滅而欲貪生。雙非之處為有為無若雙非是有何謂雙非。若雙非是無無那能生。如是四句不見欲貪慾生。還轉四句不見未貪慾滅。欲貪慾生。不生。亦生亦不生非生非不生。亦如上說。觀貪慾蔽畢竟空寂。雙照分明。皆如上說。是名鉤餌。若蔽恒起此觀恒照。亦不見起亦不見照而起而照(其一)又觀此蔽因何塵起。色耶余耶。因何作起。行耶余耶。若因於色。為未見欲見見見已。若因於行。未行欲行行行已。為何事起。為毀戒耶。為眷屬耶。為虛誑耶。為嫉妒耶。為仁讓耶。為善禪耶。為涅槃耶。為四德耶。為六度為三三昧耶。為恒沙佛法耶(其二)如是觀時于塵無受者。于緣無作者。而於塵受根緣雙照分明。幻化與空及以法性不相

妨礙。所以者何。若蔽礙法性。法性應破壞。若法性礙蔽。蔽應不得起。當知蔽即法性。蔽起即法性起。蔽息即法性息。無行經云。貪慾即是道。恚癡亦如是。如是三法中具一切佛法。若人離貪慾而更求菩提。譬如天與地。貪慾即菩提。凈名云。行於非道通達佛道。一切眾生即菩提相不可復得。即涅槃相不可覆滅。為增上慢說離淫怒癡名為解脫。無增上慢者說淫怒癡性即是解脫。一切塵勞是如來種。山海色味無二無別。即觀諸惡不可思議理也(其三)常修觀慧與蔽理相應。譬如形影。是名觀行位。能於一切惡法世間產業。皆與實觀不相違背。是相似位。進入銅輪破蔽根本。本謂無明。本傾枝折顯出佛性。是分證真實位。乃至諸佛盡蔽源底名究竟位。于貪蔽中豎具六即橫具諸度。一切法例如上(云云)。次觀瞋蔽。若人多瞋鬱鬱勃勃相續恒起。斷不得斷伏亦不伏。當恣任其起照以止觀。觀四種相瞋從何生。若不得其生亦不得其滅。歷十二事瞋從誰生。誰是瞋者。所瞋者誰。如是觀時不得瞋。來去足跡。相貌空寂。觀瞋十法界觀瞋四德。如上說(云云)。是為于瞋非道通達佛道。觀犯戒懈亂邪癡等蔽。及餘一切惡事亦如是。

○四觀非善非惡。即是無記𧄼瞢之法。所以須觀此者。有人根性性不作善復不作惡。則無隨

【現代漢語翻譯】 現代漢語譯本： 妨礙。為什麼這樣說呢？如果說遮蔽妨礙了法性（Dharmata，事物本來的性質），那麼法性就應該被破壞。如果說法性妨礙了遮蔽，那麼遮蔽就不應該能夠生起。應當知道遮蔽就是法性，遮蔽生起就是法性生起，遮蔽止息就是法性止息。《無行經》說：『貪慾就是道，嗔恚和愚癡也是這樣。』這三種法中具足一切佛法。如果有人離開貪慾而另外尋求菩提（Bodhi，覺悟），就像天和地一樣遙遠。貪慾就是菩提。《維摩詰經》說：『在非道中行才能通達佛道。』一切眾生就是菩提的相，不可能再得到；就是涅槃（Nirvana，寂滅）的相，不可能再滅除。為那些有增上慢（Adhimana，未證言證的傲慢）的人說離開淫慾、嗔怒、愚癡才叫做解脫，對於沒有增上慢的人來說，淫慾、嗔怒、愚癡的自性就是解脫。一切塵勞（Klesha，煩惱）都是如來的種子。山、海、色、味沒有兩樣沒有分別，這就是觀察諸惡不可思議的道理（這是第三個道理）。常常修習觀慧與遮蔽的道理相應，就像形和影一樣，這叫做觀行位。能夠對於一切惡法和世間產業，都與實觀不相違背，這是相似位。進入銅輪位，破除遮蔽的根本，這個根本就是無明（Avidya，對事物真相的無知）。根本傾倒，枝條折斷，顯露出佛性，這是分證真實位。乃至諸佛窮盡遮蔽的根源，叫做究竟位。在貪慾的遮蔽中，豎向具足六即（六個階段的同一），橫向具足諸度（Paramita，到達彼岸的方法）。一切法例如上面所說（等等）。接下來觀察嗔恚的遮蔽。如果有人常常嗔怒，心中鬱悶，勃然大怒，相續不斷地生起，想斷也斷不了，想降伏也降伏不了，就放縱它生起，用止觀來照看它。觀察嗔恚的四種相，嗔恚從哪裡生起？如果找不到它生起的地方，也找不到它滅亡的地方。經歷十二因緣來觀察，嗔恚從誰生起？誰是嗔怒者？所嗔怒的對象是誰？這樣觀察的時候，找不到嗔恚的來去軌跡，它的相貌是空寂的。用觀嗔恚來觀察十法界，用觀嗔恚來觀察四德，如上面所說（等等）。這就是在嗔恚的非道中通達佛道。觀察犯戒、懈怠、散亂、邪見、愚癡等遮蔽，以及其他一切惡事，也像這樣。

○四、觀察非善非惡，也就是無記（Avyakrta，非善非惡的狀態）昏昧的法。之所以需要觀察這些，是因為有些人天性不作善也不作惡，因此沒有隨

【English Translation】 English version: Obstruction. Why is this so? If it is said that obscuration obstructs Dharmata (the nature of reality), then Dharmata should be destroyed. If it is said that Dharmata obstructs obscuration, then obscuration should not be able to arise. It should be known that obscuration is Dharmata, the arising of obscuration is the arising of Dharmata, and the cessation of obscuration is the cessation of Dharmata. The Wu Xing Jing (Sutra of No-Action) says: 'Greed is the path, and so are anger and delusion.' These three dharmas contain all the Buddha-dharma. If someone leaves greed to seek Bodhi (enlightenment), it is like the distance between heaven and earth. Greed is Bodhi. The Vimalakirti Sutra says: 'Practicing in the non-path leads to the attainment of the Buddha-path.' All sentient beings are the aspect of Bodhi, which cannot be obtained again; they are the aspect of Nirvana (liberation), which cannot be extinguished again. For those with Adhimana (false pride), it is said that liberation is achieved by leaving lust, anger, and delusion. For those without Adhimana, the nature of lust, anger, and delusion is liberation. All Kleshas (defilements) are the seeds of the Tathagata (Buddha). Mountains, seas, colors, and flavors are not two, not different. This is the inconceivable principle of observing all evils (this is the third principle). Constantly cultivate wisdom and contemplation in accordance with the principle of obscuration, like form and shadow. This is called the stage of contemplation and practice. Being able to ensure that all evil dharmas and worldly industries do not contradict true contemplation is the stage of resemblance. Entering the copper wheel stage, breaking the root of obscuration, which is Avidya (ignorance). When the root is overturned and the branches are broken, Buddha-nature is revealed. This is the stage of partial realization of truth. Even the Buddhas exhaust the source of obscuration, which is called the ultimate stage. Within the obscuration of greed, vertically, it fully possesses the six identities (six stages of identity); horizontally, it fully possesses the Paramitas (perfections). All dharmas are as mentioned above (etc.). Next, contemplate the obscuration of anger. If a person is often angry, feeling depressed and bursting with rage, arising continuously, unable to be cut off or subdued, then let it arise and illuminate it with cessation and contemplation. Observe the four aspects of anger: from where does anger arise? If its arising cannot be found, then its cessation cannot be found either. Through the twelve links of dependent origination, observe: from whom does anger arise? Who is the angry one? Who is the object of anger? When observing in this way, anger cannot be found, nor can its traces of coming and going. Its appearance is empty and still. Use the contemplation of anger to observe the ten dharma realms, and use the contemplation of anger to observe the four virtues, as mentioned above (etc.). This is attaining the Buddha-path through the non-path of anger. Observe the obscurations of violating precepts, laziness, distraction, wrong views, delusion, etc., and all other evil deeds in the same way.

○4. Contemplate what is neither good nor evil, which is Avyakrta (undetermined), a state of dullness and confusion. The reason for contemplating this is that some people are by nature neither good nor evil, and therefore do not follow

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自意。出世因緣奈此人何。大論云。無記中有般若波羅蜜者。即得修觀也。觀此無記。與善惡異耶同耶。同則非無記。異者為記滅無記生。記不滅無記生。記亦滅亦不滅無記生。記非滅非不滅無記生。求記不可得。何況無記與記同異耶。非同故不合。非異故不散。非合故不生。非散故不滅。又歷十二事中為何處生無記。為誰故生無記。誰是無記者。如此觀時同虛空相。又無記一法生十法界及一切法。又無記即法性。法性常寂即止義。寂而常照即觀義。于無記非道通達佛道。無記為法界。橫攝諸法豎攝六位。高廣具足。例如上說。複次但約最後善明隨自意。此是次第意。若善惡俱明隨自意。即是頓意。若約褶牒之善明隨自意。此則不定意(云云)。

○複次四種三昧方法各異。理觀則同。但三行方法多發助道法門。又動障道。隨自意既少方法。少發此事。若但解方法所發助道。事相不能通達。若解理觀事無不通。又不得理觀意。事相助道亦不成。得理觀意事相三昧任運自成。若事相行道入道場得用心。出則不能。隨自意則無間也。方法局三。理觀通四(云云)。問。上三三昧皆有勸修。此何獨無。答。六蔽非道即解脫道。鈍根障重者聞已沉沒。若更勸修失旨逾甚。淮河之北有行大乘空人。無禁捉蛇者。今當說之其

【現代漢語翻譯】 現代漢語譯本： 自意（根據自己的理解）。出世因緣拿這種人怎麼辦呢？《大智度論》中說：『在無記中修般若波羅蜜的人，就可以修觀了。』觀察這個無記，與善惡是相同還是相異呢？相同就不是無記，相異就是記滅無記生，記不滅無記生，記亦滅亦不滅無記生，記非滅非不滅無記生。尋求記都不可得，何況無記與記相同相異呢？非同所以不合，非異所以不散，非合所以不生，非散所以不滅。又在經歷十二因緣中，無記在何處產生？爲了誰而產生無記？誰是無記者？如此觀照時，如同虛空之相。又無記一法能生十法界及一切法。又無記即是法性，法性常寂就是止的含義，寂而常照就是觀的含義。于無記中，非道也能通達佛道。無記即是法界，橫向包含諸法，縱向包含六位，高廣具足，例如上面所說。再次，只就最後善明隨自意來說，這是次第意。如果善惡都明隨自意，就是頓意。如果就褶牒之善明隨自意來說，這就是不定意（等等）。

○再次，四種三昧的方法各不相同，但理觀是相同的。只是三行的方法多能啓發助道法門，也容易擾亂道。隨自意因為方法少，所以少能啓發此事。如果只理解方法所能啓發的助道，事相就不能通達。如果理解理觀，事無不通。又如果不得理觀的意旨，事相助道也不能成就。得到理觀的意旨，事相三昧自然成就。如果事相行道，進入道場才能用心，出來就不能了。隨自意則沒有間斷。方法侷限於三種，理觀則通達四種（等等）。問：上面三種三昧都有勸人修習的內容，為什麼唯獨這個沒有？答：六蔽（六種障礙）非道即是解脫道。鈍根障礙深重的人聽了之後會沉沒，如果再勸他修習，就更加失去宗旨了。淮河以北有修行大乘空的人，就像沒有禁止就去捉蛇的人。現在應當說的是，其…… English version: According to one's own understanding (Zi Yi). What can be done with such a person regarding the causes and conditions for leaving the world? The Mahaprajnaparamita-sastra (Da Lun) says: 'Those who cultivate Prajnaparamita (般若波羅蜜) [Perfection of Wisdom] within the indeterminate (Wu Ji) can then practice contemplation.' Observe this indeterminate state: is it the same as or different from good and evil? If it is the same, then it is not indeterminate; if it is different, then it is the arising of the indeterminate from the cessation of the determinate, the arising of the indeterminate from the non-cessation of the determinate, the arising of the indeterminate from both the cessation and non-cessation of the determinate, or the arising of the indeterminate from neither the cessation nor the non-cessation of the determinate. Seeking the determinate is unattainable, so how can the indeterminate be the same as or different from the determinate? Because it is not the same, it does not combine; because it is not different, it does not scatter; because it does not combine, it does not arise; because it does not scatter, it does not cease. Furthermore, within the twelve links of dependent origination, where does the indeterminate arise? For whom does the indeterminate arise? Who is the one who is indeterminate? When contemplating in this way, it is like the nature of empty space. Moreover, the one dharma of the indeterminate can give rise to the ten dharma realms and all dharmas. Furthermore, the indeterminate is the Dharmata (法性) [Dharma-nature], and the constant stillness of Dharmata is the meaning of cessation (Zhi); the stillness that constantly illuminates is the meaning of contemplation (Guan). Within the indeterminate, even the non-path can lead to the attainment of the Buddha-path. The indeterminate is the Dharmadhatu (法界) [Dharma-realm], horizontally encompassing all dharmas and vertically encompassing the six positions, complete with height and breadth, as described above. Furthermore, only focusing on the final good to clarify according to one's own understanding is the meaning of sequential order. If both good and evil are clarified according to one's own understanding, then it is the meaning of suddenness. If clarifying according to one's own understanding based on the folded document of goodness, then it is the meaning of indeterminacy (etc.).

○ Furthermore, the methods of the four Samadhis (三昧) [states of meditative absorption] are different, but the contemplation of principle is the same. However, the methods of the three practices are more likely to inspire auxiliary practices and also easily obstruct the path. Because the method of following one's own understanding is less, it is less likely to inspire this matter. If one only understands the auxiliary practices that the method can inspire, the phenomena cannot be thoroughly understood. If one understands the contemplation of principle, then everything is unobstructed. Moreover, if one does not grasp the meaning of the contemplation of principle, the auxiliary practices of phenomena cannot be accomplished. If one grasps the meaning of the contemplation of principle, the Samadhi of phenomena will naturally be accomplished. If one practices the path of phenomena, one can focus the mind when entering the Mandala (道場) [sacred space], but not when leaving. Following one's own understanding, there is no interruption. The method is limited to three, while the contemplation of principle encompasses four (etc.). Question: The above three Samadhis all have exhortations to practice, why is this one uniquely without? Answer: The six obscurations (Liu Bi) [six hindrances] are the non-path, which is the path of liberation. Those with dull roots and heavy obstacles will sink upon hearing this, and if they are further exhorted to practice, they will lose the essence even more. North of the Huai River, there are those who practice the Great Vehicle of emptiness, like those who catch snakes without prohibition. Now, what should be said is that...

【English Translation】 Self-intention. What can be done with this person regarding the causes and conditions for leaving the world? The Mahaprajnaparamita-sastra says: 'Those who cultivate Prajnaparamita in the indeterminate can then practice contemplation.' Observe this indeterminate: is it the same as or different from good and evil? If it is the same, then it is not indeterminate; if it is different, then it is the arising of the indeterminate from the cessation of the determinate, the arising of the indeterminate from the non-cessation of the determinate, the arising of the indeterminate from both the cessation and non-cessation of the determinate, or the arising of the indeterminate from neither the cessation nor the non-cessation of the determinate. Seeking the determinate is unattainable, so how can the indeterminate be the same as or different from the determinate? Because it is not the same, it does not combine; because it is not different, it does not scatter; because it does not combine, it does not arise; because it does not scatter, it does not cease. Furthermore, within the twelve links of dependent origination, where does the indeterminate arise? For whom does the indeterminate arise? Who is the one who is indeterminate? When contemplating in this way, it is like the nature of empty space. Moreover, the one dharma of the indeterminate can give rise to the ten dharma realms and all dharmas. Furthermore, the indeterminate is the Dharmata, and the constant stillness of Dharmata is the meaning of cessation; the stillness that constantly illuminates is the meaning of contemplation. Within the indeterminate, even the non-path can lead to the attainment of the Buddha-path. The indeterminate is the Dharmadhatu, horizontally encompassing all dharmas and vertically encompassing the six positions, complete with height and breadth, as described above. Furthermore, only focusing on the final good to clarify according to one's own understanding is the meaning of sequential order. If both good and evil are clarified according to one's own understanding, then it is the meaning of suddenness. If clarifying according to one's own understanding based on the folded document of goodness, then it is the meaning of indeterminacy (etc.). Furthermore, the methods of the four Samadhis are different, but the contemplation of principle is the same. However, the methods of the three practices are more likely to inspire auxiliary practices and also easily obstruct the path. Because the method of following one's own understanding is less, it is less likely to inspire this matter. If one only understands the auxiliary practices that the method can inspire, the phenomena cannot be thoroughly understood. If one understands the contemplation of principle, then everything is unobstructed. Moreover, if one does not grasp the meaning of the contemplation of principle, the auxiliary practices of phenomena cannot be accomplished. If one grasps the meaning of the contemplation of principle, the Samadhi of phenomena will naturally be accomplished. If one practices the path of phenomena, one can focus the mind when entering the Mandala, but not when leaving. Following one's own understanding, there is no interruption. The method is limited to three, while the contemplation of principle encompasses four (etc.). Question: The above three Samadhis all have exhortations to practice, why is this one uniquely without? Answer: The six obscurations are the non-path, which is the path of liberation. Those with dull roots and heavy obstacles will sink upon hearing this, and if they are further exhorted to practice, they will lose the essence even more. North of the Huai River, there are those who practice the Great Vehicle of emptiness, like those who catch snakes without prohibition. Now, what should be said is that...

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先師于善法作觀經久不徹。放心向惡法作觀。獲少定心薄生空解。不識根緣不達佛意。純將此法一向教他。教他既久或逢一兩得益者。如蟲食木偶得成字。便以為證謂是事實余為妄語。笑持戒修善者謂言非道。純教諸人遍造眾惡。盲無眼者不別是非。神根又鈍煩惱復重。聞其所說順其欲情。皆信伏隨從。放舍禁戒無非不造罪積山嶽。遂令百姓忽之如草。國王大臣因滅佛法。毒氣深入於今未改。史記云。週末有被髮袒身不依禮度者。遂犬戎侵國不絕如綖。周姬漸盡。又阮籍逸才蓬頭散帶。后公卿子孫皆敩之。奴狗相辱者方達自然。撙節兢持者呼為田舍。是為司馬氏滅相。宇文邕毀廢亦由元嵩魔業。此乃佛法滅之妖怪。亦是時代妖怪。何關隨自意意。何以故。如此愚人心無慧解信其本師。又慕前達決謂是道。又順情為易。恣心取樂而不改迷。譬如西施本有心病多喜顰呻。百媚皆轉更益美麗。鄰女本丑。而敩其顰呻可憎彌劇。貧者遠徙富者杜門。穴者深潛飛者高逝。彼諸人等亦復似是。狂狗逐雷造地獄業。悲哉可傷。既嗜慾樂不能自止。猶如蒼蠅為唾所粘。浪行之過其事略爾。其師過者不達根性不解佛意。佛說貪慾即是道者。佛見機宜知一種眾生底下薄福。決不能于善中修道。若任其罪流轉無已。令于貪慾修習止觀。極不得

止故作此說。譬如父母見子得病不宜余藥。須黃龍湯鑿齒瀉之。服已病癒。佛亦如是說當其機。快馬見鞭影即到正路。貪慾即是道。佛意如此。若有眾生不宜於惡修止觀者。佛說諸善名之為道。佛具二說汝今云何呵善就惡。若其然者汝則勝佛。公于佛前灼然違反。複次時節難起。王事所拘不得修善。令于惡中而習止觀。汝今無難無拘。何意純用乳藥毒他慧命。故阿含中放牛人善知好濟。令牛群安隱。若好濟有難急不獲已當從惡濟。惡濟多難百不全一。汝今無事幸於好濟善道驅牛。何為惡道自他沉沒。破壞佛法損失威光誤累眾生。大惡知識。不得佛意其過如是。複次夷險兩路皆有能通為難從險。善惡俱通審機入蔽。汝棄善專惡。能通達非道。何不蹈躡水火穿逾山壁。世間險路尚不能通。何況行惡而會正道豈可得乎。又不能知根緣。直是一人。即時樂善即時樂惡。好樂不定。何況無量人邪。而純以貪慾化他。凈名云。我念聲聞不觀人根不應說法。二乘不觀尚自差機。況汝盲瞑無目師心者乎。自是違經不當機理。何其愚惑頓至於此。若見有人不識機宜。行說此者則戒海死屍。宜依律擯治。無令毒樹生長者宅(云云)。複次檢其惡行事即偏邪。汝謂貪慾即是道陵一切女。而不能瞋恚即是道害一切男。唯愛細滑觸是道。畏於打拍

苦澀觸則無有道。行一不行一。一有道一無道。癡闇如漆偏行污損。譬如死屍穢好花園(云云)。難其偏行如前。或將水火刀杖向之其即默然。或答云。而汝不見我常能入。此乃違心無慚愧語。亦不得六即之意。所以須說此者。上三行法勤策事難宜須勸修。隨自意和光入惡。一往則易。宜須誡忌。如服大黃湯。應備白飲而補止之(云云)。問。中道正觀以一其心行用即足。何須紛紜四種三昧。歷諸善惡經十二事。水濁珠昏風多浪鼓。何益於澄靜耶。答。譬如貧窮人得少便為足。更不願好者。若一種觀心心若種種當奈之何。此則自行為失。若用化他。他之根性舛互不同。一人煩惱已自無量。何況多人。譬如藥師集一切藥擬一切病。一種病人須一種藥治一種病。而怪藥師多藥。汝問似是。煩惱心病無量無邊。如為一人眾多亦然。云何一人。若人慾聞四種三昧聞之歡喜。須遍為說。是為世界。以聞四種次第修行。能生善法。即具說四。是各各為人。或宜常坐中治其諸惡。乃至隨自意中治其諸惡。是名對治。是人具須四法。豁然得悟。是第一義。只為一人尚須四說。云何不用耶。若為多人者。一人樂常坐。三非所欲。一人慾常行三非所樂。遍赴眾人之慾。即世界悉檀也。餘三悉檀亦如是。又約一種三昧。亦具四悉檀意。若樂行

【現代漢語翻譯】 現代漢語譯本 若執著于苦澀的觸感，就無法悟道。時而修行，時而不修行；時而符合正道，時而背離正道。愚癡矇昧如同身處漆黑之中，所作所為皆是污損。這就像將死屍放置在美好的花園中一樣（等等）。難以糾正這種偏頗的行為，情況與之前所說類似。或者用水、火、刀、杖加害於他，他卻保持沉默。或者回答說：『難道你沒看見我經常能夠進入其中嗎？』這都是違背本心的無慚愧之語，也不得六即（六個層次的即是）的真意。所以需要說明這些，是因為以上三種修行方法，勤奮修行之事困難，應該勸勉修行。隨順自己的心意，與惡妥協，一開始很容易，應該告誡和避免。就像服用大黃湯，應該準備白飲來補救和停止（等等）。 問：以中道正觀統一心念，並將其應用於實踐就足夠了，為什麼需要紛繁複雜的四種三昧（四種不同的禪定方式），經歷各種善惡，經過十二件事（十二因緣）？水渾濁，明珠昏暗，風大浪高，對於澄澈平靜有什麼好處呢？ 答：譬如貧窮的人得到一點東西就滿足了，不再希望得到更好的。如果只用一種觀心方法，而心念卻有種種變化，該怎麼辦呢？這就會導致自己修行上的失敗。如果用來教化他人，他人的根性千差萬別，一個人的煩惱就已經數不勝數了，更何況是許多人呢？譬如藥師（藥師佛，能醫治眾生疾病的佛）收集一切藥物，準備醫治一切疾病。一種病人需要一種藥來醫治一種病，卻反而奇怪藥師的藥物太多。你問的問題看似有道理，但煩惱心病是無量無邊的。如同為一個人的情況，為眾多人也是如此。為什麼說是一個人呢？如果有人想聽四種三昧，聽了之後心生歡喜，就應該為他詳細解說。這就是爲了適應世界（世界悉檀，根據眾生的不同根性和喜好而施教）。通過聽聞四種三昧，依次修行，能夠生出善法，就詳細地解說這四種三昧。這是爲了各個人而說的。或者適合在常坐三昧中治理各種惡念，乃至隨順自己的心意來治理各種惡念，這叫做對治（對治悉檀，針對不同的煩惱採用不同的方法）。這個人需要具備這四種方法，才能豁然開悟，這是第一義（第一義悉檀，最終的真理）。僅僅爲了一個人尚且需要四種說法，怎麼能不用呢？如果爲了許多人，有的人喜歡常坐三昧，其他三種不是他所希望的；有的人喜歡常行三昧，其他三種不是他所喜歡的。普遍滿足眾人的願望，這就是世界悉檀。其餘三種悉檀也是如此。又從一種三昧來說，也具備四種悉檀的意義。如果喜歡常行三昧...

【English Translation】 English version If one clings to bitter sensations, there is no path to enlightenment. Sometimes practicing, sometimes not; sometimes aligning with the path, sometimes deviating from it. Ignorance is like being in complete darkness, where all actions lead to defilement. It's like placing a corpse in a beautiful garden (etc.). It's difficult to correct this biased behavior, similar to what was said before. Or, if water, fire, knives, or sticks are directed at him, he remains silent. Or he replies, 'Don't you see that I can always enter?' These are shameless words that go against one's true heart, and do not grasp the true meaning of the Six Identities (six levels of identity). The reason for explaining this is that the above three practices are difficult to diligently cultivate, so one should be encouraged to practice. Complying with one's own desires and compromising with evil is easy at first, but should be warned against and avoided. Just like taking rhubarb soup, one should prepare a white drink to remedy and stop it (etc.). Question: Unifying the mind with the Middle Way and Right Contemplation, and applying it to practice, is sufficient. Why is there a need for the complex Four Samadhis (four different modes of meditation), experiencing various good and evil, going through the Twelve Factors (Twelve Links of Dependent Origination)? Murky water, dim pearls, strong winds, and high waves, what benefit do they have for clarity and tranquility? Answer: It's like a poor person who is satisfied with getting a little and no longer wants anything better. If only one method of observing the mind is used, but the mind has various changes, what should be done? This will lead to failure in one's own practice. If it is used to teach others, the natures of others are different. One person's afflictions are already countless, let alone many people? It's like the Medicine Buddha (Bhaisajyaguru, the Buddha who can heal the diseases of all beings) collecting all medicines, preparing to cure all diseases. One type of patient needs one type of medicine to cure one type of disease, but instead, they are surprised that the Medicine Buddha has too many medicines. Your question seems reasonable, but the afflictions of the mind are limitless and boundless. Just like the situation for one person, it is the same for many people. Why say it is one person? If someone wants to hear about the Four Samadhis and is delighted after hearing them, then they should be explained in detail. This is to adapt to the world (Worldly Application of the Four Siddhanthas, teaching according to the different roots and preferences of sentient beings). By hearing the Four Samadhis and practicing them in order, good dharmas can be produced, so explain these Four Samadhis in detail. This is for each individual. Or it is suitable to treat various evil thoughts in Constant Sitting Samadhi, or even to treat various evil thoughts according to one's own wishes. This is called Antidote (Antidotal Application of the Four Siddhanthas, using different methods for different afflictions). This person needs to have these four methods in order to suddenly attain enlightenment, this is the First Principle (Ultimate Meaning Application of the Four Siddhanthas, the ultimate truth). Just for one person, four explanations are needed, how can they not be used? If it is for many people, some people like Constant Sitting Samadhi, the other three are not what they want; some people like Constant Walking Samadhi, the other three are not what they like. Universally satisfying everyone's wishes, this is the Worldly Application. The other three applications are also like this. Also, from one Samadhi, it also has the meaning of the Four Applications. If you like Constant Walking Samadhi...

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即行樂坐即坐。行時若善根開發入諸法門。是時應行。若坐時心地清涼喜悅安快。是時應坐。若坐時沉昏則抖擻應行。行時散動疲睏是則應坐。若行時恍焉虛寂。是則應行。若坐時湛然明利是時應坐。餘三例爾(云云)。問。善扶理可修止觀。惡乖理云何修止觀。答。大論明根遮有四。一根利無遮。二根利有遮。三根鈍無遮。四根鈍有遮。初句上品。佛世之時身子等是其人也。行人于善法中修止觀者。以勤修善法未來無遮。常習止觀令其根利。若過去具此二義。今生薄修即得相應從觀行位入相似真實。今生不得入者。昔無二義。今約善修令未來疾入。次句得道根利而罪積障重。佛世之時阇王央掘。示其人也。逆罪遮重應入地獄。見佛聞法豁爾成聖。以根利故遮不能障。今時行人于惡法中修止觀者。即此意也。以起惡故未來有遮。修止觀故後世根利。若遇知識鞭入正道。云何而言惡法乖理。不肯修止觀耶。次根鈍無遮者。佛世之時周利槃特。示是其人。雖三業無過根性極鈍。九十日誦鳩摩羅偈。智者身口意不造于諸惡。繫念常現前不樂著諸欲。亦不受世間無益之苦行。今時雖持戒行善不學止觀。未來無遮而悟道甚難。后句者。即一切行惡之人。又不修止觀者是也。不修止觀故不得道。根鈍千遍為說兀然不解。多造罪惡遮

【現代漢語翻譯】 現代漢語譯本 行走時應該行走，坐著時應該坐著。行走時如果善根開發，進入諸法之門（dharma gates，通往真理的途徑）。這時就應該行走。如果坐著時，心地清涼、喜悅、安寧、快樂，這時就應該坐著。如果坐著時昏沉，就應該抖擻精神起來行走。行走時散亂、疲憊、睏倦，這時就應該坐下。如果行走時，感到恍惚、虛空、寂靜，這時就應該行走。如果坐著時，感到清澈、明亮、敏銳，這時就應該坐著。其餘三種情況依此類推。 問：善法扶助正理，可以修習止觀（śamatha-vipassanā，平靜和內觀）。惡法違背正理，如何修習止觀？ 答：《大智度論》（Mahāprajñāpāramitopadeśa-śāstra，佛教論著）說明根器和遮障有四種情況：一、根器銳利，沒有遮障；二、根器銳利，有遮障；三、根器遲鈍，沒有遮障；四、根器遲鈍，有遮障。第一種情況是上品。佛陀在世的時候，舍利弗（Śāriputra，佛陀的十大弟子之一）等人就是這樣的人。修行人在善法中修習止觀，因為勤奮修習善法，未來沒有遮障，經常練習止觀，使他們的根器變得銳利。如果過去具備這兩種條件，今生稍微修行就能相應，從觀行位進入相似真實。今生不能進入的，是因為過去沒有這兩種條件。現在通過努力修習善法，使未來迅速進入。 第二種情況是得道的根器銳利，但罪業積累深重，障礙嚴重。佛陀在世的時候，阿阇世王（Ajātaśatru，古印度國王）和鴦掘摩羅（Aṅgulimāla，殺人狂魔，后被佛陀度化）就是這樣的人。犯下逆罪，遮障深重，本應墮入地獄，但見到佛陀，聽聞佛法，突然成聖。因為根器銳利，所以遮障不能阻礙。現在修行人在惡法中修習止觀，就是這個意思。因為造作惡業，未來會有遮障，但修習止觀，後世根器會變得銳利。如果遇到善知識（kalyāṇa-mittatā，精神導師）鞭策進入正道，怎麼能說惡法違背正理，而不肯修習止觀呢？ 第三種情況是根器遲鈍，沒有遮障。佛陀在世的時候，周利槃陀伽（Cūḷapanthaka，佛陀的弟子，以愚笨著稱）就是這樣的人。雖然身口意三業沒有過失，但根性極其遲鈍，九十天才能背誦鳩摩羅偈（Kumāra-gāthā，一首偈頌）。偈頌內容是：智者身口意不造于諸惡，繫念常現前不樂著諸欲，亦不受世間無益之苦行。現在雖然持戒行善，但不學習止觀，未來沒有遮障，但悟道非常困難。 第四種情況就是一切造作惡業的人，又不修習止觀的人。不修習止觀，所以不能得道。根器遲鈍，即使千遍為他說法，仍然茫然不解。多造罪惡，被遮障。

【English Translation】 English version When walking, one should walk. When sitting, one should sit. If, while walking, wholesome roots develop and one enters the dharma gates (dharma gates, pathways to truth), then one should walk. If, while sitting, the mind is cool, joyful, peaceful, and happy, then one should sit. If, while sitting, one becomes drowsy, then one should rouse oneself and walk. If, while walking, one becomes scattered, tired, and weary, then one should sit. If, while walking, one feels a sense of vagueness, emptiness, and stillness, then one should walk. If, while sitting, one feels clear, bright, and sharp, then one should sit. The remaining three cases are similar. Question: If wholesome dharmas support right reason, one can cultivate śamatha-vipassanā (śamatha-vipassanā, calming and insight). If unwholesome dharmas contradict right reason, how can one cultivate śamatha-vipassanā? Answer: The Mahāprajñāpāramitopadeśa-śāstra (Mahāprajñāpāramitopadeśa-śāstra, a Buddhist treatise) explains that there are four cases regarding faculties and obstructions: 1. Sharp faculties, no obstructions; 2. Sharp faculties, obstructions; 3. Dull faculties, no obstructions; 4. Dull faculties, obstructions. The first case is the highest. In the time of the Buddha, Śāriputra (Śāriputra, one of the Buddha's ten great disciples) and others were such people. Practitioners who cultivate śamatha-vipassanā in wholesome dharmas, because they diligently cultivate wholesome dharmas, will have no obstructions in the future, and constantly practicing śamatha-vipassanā will sharpen their faculties. If they possessed these two conditions in the past, they can correspond with slight cultivation in this life, and enter similar reality from the stage of contemplative practice. Those who cannot enter in this life are because they did not have these two conditions in the past. Now, through diligent cultivation of wholesome dharmas, they can quickly enter in the future. The second case is that the faculties for attaining the path are sharp, but accumulated sins are heavy and obstructions are severe. In the time of the Buddha, King Ajātaśatru (Ajātaśatru, an ancient Indian king) and Aṅgulimāla (Aṅgulimāla, a serial killer who was later converted by the Buddha) were such people. Having committed heinous crimes, the obstructions are severe, and they should have fallen into hell, but upon seeing the Buddha and hearing the Dharma, they suddenly became saints. Because their faculties were sharp, the obstructions could not hinder them. Now, practitioners who cultivate śamatha-vipassanā in unwholesome dharmas are in this situation. Because they commit evil deeds, there will be obstructions in the future, but cultivating śamatha-vipassanā will sharpen their faculties in future lives. If they encounter a kalyāṇa-mittatā (kalyāṇa-mittatā, spiritual mentor) who urges them onto the right path, how can one say that unwholesome dharmas contradict right reason and refuse to cultivate śamatha-vipassanā? The third case is dull faculties, no obstructions. In the time of the Buddha, Cūḷapanthaka (Cūḷapanthaka, a disciple of the Buddha, known for his slowness) was such a person. Although his three karmas of body, speech, and mind were without fault, his faculties were extremely dull, and it took him ninety days to memorize the Kumāra-gāthā (Kumāra-gāthā, a verse). The content of the verse is: The wise do not create evil with body, speech, and mind; mindfulness is always present, they do not delight in desires, nor do they engage in useless ascetic practices. Now, although one upholds precepts and performs good deeds, if one does not study śamatha-vipassanā, there will be no obstructions in the future, but it will be very difficult to attain enlightenment. The fourth case is all those who commit evil deeds and do not cultivate śamatha-vipassanā. Because they do not cultivate śamatha-vipassanā, they cannot attain the path. Their faculties are dull, and even if the Dharma is explained to them a thousand times, they remain bewildered and do not understand. They create much evil and are obstructed.

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障萬端。如癩人身痹針刺徹骨不知不覺。但以諸惡而自纏裹。以是義故。善雖扶理道由止觀。惡雖乖理根利破遮。唯道是尊。豈可為惡而廢止觀。大經云。于戒緩者不名為緩。于乘緩者乃名為緩。應具明緩急四句合上根遮義也(云云)。又經云。寧作提婆達多不作郁頭藍弗。即其義也。應勤聽思修初無休息。如醉婆羅門剃頭戲女披袈裟(云云)。

○第三為明菩薩清凈大果報故。說是止觀者若行違中道即有二邊果報。若行順中道即有勝妙果報。設未出分段。所獲華報亦異七種方便。況真果報邪。香城七重橋津如畫。即其相也此義在後第八重中。當廣分別。問。次第禪門明修證。與此果報云何同異。答。脩名習行證名發得。又脩名習因證名習果。皆即生可獲。今論界報隔在來世。以此為異。二乘但有習果無有果報。大乘具有(云云)。

○第四為通裂大網諸經論故。說是止觀者。若人善用止觀觀心。則內慧明瞭。通達漸頓諸教。如破微塵出大千經卷。恒沙佛法一心中曉。若欲外益眾生逗機設教者。隨人堪任稱彼而說。乃至成佛化物之時。或為法王說頓漸法。或為菩薩。或為聲聞天魔人鬼十法界像對揚發起。或為佛所問而廣答頓漸。或扣機問佛。佛答頓漸法輪。此義至第九重當廣說。攝法中亦略示。

【現代漢語翻譯】 現代漢語譯本： 障礙重重。就像麻風病人身體麻痹，針刺入骨卻不知不覺。只是用各種惡行把自己纏繞起來。因為這個緣故，善雖然扶助正理，道的修習在於止觀；惡雖然違背正理，但根性銳利的人能破除遮障。唯有道是最尊貴的，怎麼可以因為害怕作惡就廢棄止觀呢？《大經》說：『對於戒律寬鬆，不能稱為寬鬆；對於大乘佛法寬鬆，才稱為寬鬆。』應該詳細說明緩急四句，配合上根遮障的含義（云云）。又有經文說：『寧願做提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀），也不做郁頭藍弗（Uddaka Rāmaputta，一位著名的苦行者）。』就是這個意思。應該勤奮地聽聞、思考、修習，從始至終沒有休息，就像喝醉的婆羅門、剃頭的戲女披上袈裟（云云）。 第三，爲了闡明菩薩清凈的大果報，所以宣說止觀。如果修行違背中道，就會有二邊的果報；如果修行順應中道，就會有殊勝美妙的果報。即使沒有超出分段生死，所獲得的華報也不同於七種方便，更何況是真正的果報呢？香城七重橋津如畫，就是這種景象。這個意義在後面的第八重中，將會詳細分別。問：次第禪門闡明修證，與這裡的果報有什麼相同和不同？答：修，名為習行；證，名為發得。又，修，名為習因；證，名為習果。都是即生可以獲得的。現在討論的界報，是隔在來世的，以此作為不同。二乘只有習果，沒有果報；大乘兩者都具備（云云）。 第四，爲了通達破裂大網般的諸經論，所以宣說止觀。如果有人善於運用止觀來觀心，那麼內在的智慧就會明瞭，通達漸教和頓教等各種教法。就像打破微塵，顯現出大千經卷，恒河沙數般的佛法在一心中明白。如果想要對外利益眾生，隨機施教，就應該根據人們的根器和能力，稱合他們的程度而說法。乃至成佛度化眾生的時候，或者作為法王宣說頓教和漸教，或者為菩薩，或者為聲聞、天、魔、人、鬼等十法界眾生，像對揚一樣發起教化。或者因為佛所提出的問題而廣泛地回答頓教和漸教，或者扣擊機緣而問佛，佛回答頓教和漸教的法輪。這個意義到第九重將會詳細說明。在《攝法》中也略微地顯示。

【English Translation】 English version: Obstacles arise in myriad forms. Like a leper whose body is numb, unaware of needles piercing to the bone. They merely entangle themselves with all kinds of evil deeds. For this reason, although goodness supports the right principle, the practice of the path lies in cessation and contemplation (止觀, zhǐ guān). Although evil deviates from the right principle, those with sharp faculties can break through obstructions. Only the Path is venerable. How can we abandon cessation and contemplation for fear of doing evil? The Mahāyāna Sūtra says: 'To be lax in precepts is not called lax; to be lax in the Mahāyāna is called lax.' One should clearly explain the four phrases of urgency and non-urgency, matching the meaning of obstruction for those with superior faculties (etc.). Furthermore, a sutra says: 'Rather be Devadatta (提婆達多, a cousin of the Buddha who later betrayed him) than Uddaka Rāmaputta (郁頭藍弗, a renowned ascetic).' That is the meaning. One should diligently listen, think, and practice without rest from beginning to end, like a drunken Brahmin, a head-shaving actress donning a kasaya (袈裟, Buddhist monastic robe) (etc.). Third, to clarify the pure and great karmic rewards of a Bodhisattva, this cessation and contemplation is taught. If practice deviates from the Middle Way, there will be karmic rewards of the two extremes. If practice accords with the Middle Way, there will be excellent and wonderful karmic rewards. Even if one has not transcended the saṃsāric existence (分段, the cycle of birth and death), the flower-like rewards obtained are different from the seven expedient means, let alone the true karmic rewards. The fragrant city with its sevenfold bridges and ferries is like a painting; that is the appearance. This meaning will be extensively explained in the eighth level later. Question: The sequential dhyāna (禪那, meditative state) gates clarify practice and realization. How are they the same or different from these karmic rewards? Answer: Practice is called habitual action; realization is called attainment. Also, practice is called habitual cause; realization is called habitual effect. Both can be obtained in this lifetime. The karmic retribution discussed now is separated in future lives; this is the difference. Śrāvakas (聲聞, Hearers) only have habitual effects, not karmic rewards; the Mahāyāna has both (etc.). Fourth, to penetrate and break through the great net-like sutras and śāstras (經論, treatises), this cessation and contemplation is taught. If one skillfully uses cessation and contemplation to observe the mind, then inner wisdom will be clear, and one will understand the gradual and sudden teachings. It is like breaking a mote of dust to reveal the mahā-sāhasra-lokadhātu (大千世界, great thousand world system) of sutras; the Buddha-dharma as numerous as the sands of the Ganges is understood in one mind. If one wishes to benefit sentient beings externally and teach according to their capacity, one should speak according to their abilities. Even when one becomes a Buddha and transforms beings, one may, as a Dharma King, speak the gradual and sudden teachings, or for Bodhisattvas, or for śrāvakas, devas (天, gods), maras (魔, demons), humans, ghosts, and the beings of the ten Dharma realms, initiating teachings like a call and response. Or, in response to questions posed by the Buddha, one may extensively answer with the gradual and sudden teachings, or one may strike the opportunity and ask the Buddha, and the Buddha will answer with the Dharma wheel of the gradual and sudden teachings. This meaning will be extensively explained in the ninth level. It is also briefly shown in the Śeṣa-dharma (攝法, summary of the Dharma).

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○第五歸大處諸法畢竟空故。說是止觀者。夫膠手易著寱夢難惺。封文齊意自謂為是。競執瓦礫謂琉璃珠。近事顯語猶尚不識。況遠理密教寧當不惑。為此意故須論旨歸。旨歸者文旨所趣也。如水流趣海火炎向空。識密達遠無所稽滯。譬如智臣解王密語。聞有所說皆悉了知到一切智地。得此意者即解旨歸。旨者自向三德。歸者引他同入三德。故名旨歸。又自入三德名歸。令他入三德名旨。故名旨歸。今更總別明旨歸。諸佛為一大事因緣出現於世。示種種像。咸令眾生同見法身。見法身已。佛及眾生俱歸法身。又佛說種種法。咸令眾生究竟如來一切種智。種智具已。佛及眾生俱歸般若。又佛現種種方便神通變化解脫諸縛。不令一人獨得滅度。皆以如來滅度而滅度之。既滅度已。佛及眾生俱歸解脫。大經云。安置諸子秘密藏中。我亦不久自住其中。是名總相旨歸。別相者身有三種。一者色身。二者法門身。三者實相身。若息化論歸者。色身歸解脫。法門身歸般若。實相身歸法身。般若說有三種。一說道種智。二說一切智。三說一切種智。若息化論歸。道種智歸解脫。一切智歸般若。一切種智歸法身。解脫有三種。一解無知縛。二解取相縛。三解無明縛。若息化歸真。解無知縛歸解脫。解取相縛歸般若。解無明縛歸法身。以

【現代漢語翻譯】 現代漢語譯本 第五，歸於『大處』，諸法畢竟是空，所以說是止觀。粘膠在手上容易粘住，睡夢中醒來卻很難。拘泥於文字，自以為是。爭執瓦礫，卻當成琉璃珠。眼前顯而易見的話尚且不能理解，更何況深遠的道理和秘密的教義，怎麼能不迷惑呢？因為這個緣故，必須討論旨歸。旨歸，就是文句的旨趣所在。如同水流歸向大海，火焰向上升騰歸向天空。通達深奧的道理，沒有絲毫的滯礙。譬如聰明的臣子理解君王的秘密語言，聽到任何說法都能完全明白，到達一切智地。得到這個意思的人，就理解了旨歸。『旨』，是自身趨向法身（Dharmakaya）、般若（Prajna）、解脫（Mukti）三德。『歸』，是引導他人一同進入三德。所以叫做旨歸。又，自身進入三德叫做『歸』，令他人進入三德叫做『旨』，所以叫做旨歸。現在更總括和分別地說明旨歸。諸佛爲了一個重大因緣（大事因緣）出現於世間，示現種種形象，都是爲了讓眾生一同見到法身。見到法身之後，佛和眾生都歸於法身。又，佛說種種法，都是爲了讓眾生最終獲得如來的一切種智（Sarvakarajnata）。獲得一切種智之後，佛和眾生都歸於般若。又，佛示現種種方便、神通、變化，解脫各種束縛，不是讓一個人獨自得到滅度（Nirvana），而是讓所有人都以如來的滅度而滅度。既然滅度之後，佛和眾生都歸於解脫。《大般涅槃經》說：『安置所有的孩子在秘密的寶藏中，我也不久將自己安住在其中。』這叫做總相旨歸。別相是，身有三種：一是色身（Rupakaya），二是法門身，三是實相身。如果從止息教化來說歸宿，色身歸於解脫，法門身歸於般若，實相身歸於法身。般若有三種說法：一說道種智（Sarvakarajnata），二說一切智（Sarvajna），三說一切種智。如果從止息教化來說歸宿，道種智歸於解脫，一切智歸於般若，一切種智歸於法身。解脫有三種：一解脫無知縛，二解脫取相縛，三解脫無明縛。如果從止息歸真來說，解脫無知縛歸於解脫，解脫取相縛歸於般若，解脫無明縛歸於法身。以...

【English Translation】 English version Fifth, returning to the 'Great Place,' all dharmas are ultimately empty, hence the saying of cessation and contemplation. Glue is easy to stick to the hand, but waking from a nightmare is difficult. Clinging to the literal meaning of texts, one considers oneself correct. Contending over tiles and pebbles, mistaking them for lapis lazuli. Even obvious words are not understood, how much more so the profound principles and secret teachings, how can one not be confused? For this reason, it is necessary to discuss the ultimate aim. The ultimate aim is the direction in which the meaning of the text tends. Like water flowing towards the sea, or flames rising towards the sky. Understanding profound principles without any hindrance. Like a wise minister understanding the king's secret words, hearing anything and understanding it completely, reaching the ground of all-knowing wisdom. One who obtains this meaning understands the ultimate aim. 'Aim' refers to oneself tending towards the three virtues: Dharmakaya (法身, Body of Essence), Prajna (般若, Wisdom), and Mukti (解脫, Liberation). 'Return' refers to guiding others to enter the three virtues together. Therefore, it is called the ultimate aim. Furthermore, entering the three virtues oneself is called 'return,' and causing others to enter the three virtues is called 'aim,' therefore it is called the ultimate aim. Now, let us explain the ultimate aim in a general and specific way. All Buddhas appear in the world for one great cause (大事因緣), manifesting various forms, all to enable sentient beings to see the Dharmakaya together. After seeing the Dharmakaya, both the Buddha and sentient beings return to the Dharmakaya. Furthermore, the Buddha speaks various dharmas, all to enable sentient beings to ultimately attain the Tathagata's Sarvakarajnata (一切種智, All-knowing wisdom). After attaining Sarvakarajnata, both the Buddha and sentient beings return to Prajna. Furthermore, the Buddha manifests various skillful means, supernormal powers, and transformations, liberating all kinds of bonds, not allowing one person to attain Nirvana (滅度) alone, but allowing all to attain Nirvana through the Tathagata's Nirvana. After attaining Nirvana, both the Buddha and sentient beings return to Mukti. The Mahaparinirvana Sutra says: 'Placing all the children in the secret treasury, I will also soon abide in it myself.' This is called the general aspect of the ultimate aim. The specific aspect is that there are three kinds of bodies: first, the Rupakaya (色身, Form Body), second, the Dharma Body, and third, the Essence Body. If we speak of returning from the cessation of transformation, the Rupakaya returns to Mukti, the Dharma Body returns to Prajna, and the Essence Body returns to the Dharmakaya. There are three ways of speaking about Prajna: first, speaking of Sarvakarajnata (道種智), second, speaking of Sarvajna (一切智, All-knowing wisdom), and third, speaking of Sarvakarajnata. If we speak of returning from the cessation of transformation, Sarvakarajnata returns to Mukti, Sarvajna returns to Prajna, and Sarvakarajnata returns to the Dharmakaya. There are three kinds of liberation: first, liberation from the bondage of ignorance, second, liberation from the bondage of grasping at appearances, and third, liberation from the bondage of ignorance. If we speak of returning from cessation to truth, liberation from the bondage of ignorance returns to Mukti, liberation from the bondage of grasping at appearances returns to Prajna, and liberation from the bondage of ignorance returns to the Dharmakaya. With...

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是義故。別相旨歸亦歸三德秘密藏中。複次三德非三非一不可思議。所以者何。若謂法身直法身者。非法身也。當知法身亦身非身非身非非身。住首楞嚴。種種示現作眾色像。故名為身。所作辦已歸於解脫。智慧照了諸色非色。故名非身。所作辦已歸於般若。實相之身非色像身非法門身。是故非身非非身。所作辦已歸於法身。達此三身無一異相是名為歸。說此三身無一異相。是名為旨。俱入秘藏故名旨歸。若謂般若直般若者非般若也。當知般若亦知非知非知非非知。道種智般若遍知于俗故名為知。所作辦已歸於解脫。一切智般若遍知于真故名非知。所作辦已歸於般若。一切種智般若遍知于中。故名非知非非知。所作辦已歸於法身。達三般若無一異相。是名為歸。說三般若無一異相。是名為旨。俱入秘藏故名旨歸。若謂解脫直解脫者。非解脫也。當知解脫亦脫非脫非脫非非脫。方便凈解脫調伏眾生不為所染。故名為脫。所作辦已歸於解脫。圓凈解脫不見眾生及解脫相故名非脫。所作辦已歸於般若。性凈解脫則非脫非非脫。所作辦已歸於法身。若達若說。如此三脫非一異相。俱入秘藏故名旨歸。複次三德非新非故而新而故。所以者何。三障障三德。無明障法身。取相障般若。無知障解脫。三障先有名之為故。三德破三障。

【現代漢語翻譯】 現代漢語譯本： 這就是『義』的緣故。『別相旨歸』最終也歸於三德（法身、般若、解脫）的秘密藏中。進一步說，三德非三非一，不可思議。為什麼這麼說呢？如果認為法身僅僅是法身，那就不是真正的法身。應當知道，法身既是身，又非身，既非身又非非身。它安住于首楞嚴三昧（一種強大的禪定），種種示現，化作各種色相，所以名為『身』。所作之事完畢后，歸於解脫。智慧照見諸色皆非實色，所以名為『非身』。所作之事完畢后，歸於般若。實相之身，既非色像之身，也非法門之身，因此是『非身非非身』。所作之事完畢后，歸於法身。通達這三身無一無異，這叫做『歸』。宣說這三身無一無異，這叫做『旨』。共同進入秘密藏，所以叫做『旨歸』。 如果認為般若僅僅是般若，那就不是真正的般若。應當知道，般若既是知，又非知，既非知又非非知。道種智般若普遍知曉世俗之事，所以名為『知』。所作之事完畢后，歸於解脫。一切智般若普遍知曉真諦，所以名為『非知』。所作之事完畢后，歸於般若。一切種智般若普遍知曉中道，所以名為『非知非非知』。所作之事完畢后，歸於法身。通達這三種般若無一無異，這叫做『歸』。宣說這三種般若無一無異，這叫做『旨』。共同進入秘密藏，所以叫做『旨歸』。 如果認為解脫僅僅是解脫，那就不是真正的解脫。應當知道，解脫既是脫，又非脫，既非脫又非非脫。方便凈解脫調伏眾生，不被世俗所染，所以名為『脫』。所作之事完畢后，歸於解脫。圓凈解脫不見眾生以及解脫之相，所以名為『非脫』。所作之事完畢后，歸於般若。性凈解脫則既非脫也非非脫。所作之事完畢后，歸於法身。如果通達並宣說，這三種解脫無一無異，共同進入秘密藏，所以叫做『旨歸』。 進一步說，三德非新非舊，而是既新又舊。為什麼這麼說呢？三障（煩惱障、業障、報障）障礙三德。無明（對事物真相的迷惑）障礙法身，取相（執著于外在表象）障礙般若，無知（缺乏智慧）障礙解脫。三障先有，所以稱之為『故』（舊）。三德破除三障。

【English Translation】 English version: This is the reason for '義' (righteousness, meaning). The 'Bie Xiang Zhi Gui' (Separate Aspects Returning to the Source) also ultimately returns to the secret treasury of the Three Virtues (法身 (Dharmakaya, the body of the Dharma), 般若 (Prajna, wisdom), 解脫 (Moksha, liberation)). Furthermore, the Three Virtues are neither three nor one, and are inconceivable. Why is this so? If one considers 法身 (Dharmakaya) to be merely 法身 (Dharmakaya), then it is not the true 法身 (Dharmakaya). One should know that 法身 (Dharmakaya) is both body and not-body, neither body nor not-not-body. It abides in the 首楞嚴 (Shurangama Samadhi, a powerful state of meditation), manifesting in various ways, creating all sorts of forms and appearances, hence it is called 'body'. When its work is done, it returns to 解脫 (Moksha). Wisdom illuminates and sees that all forms are not real forms, hence it is called 'not-body'. When its work is done, it returns to 般若 (Prajna). The body of true reality is neither a body of form and appearance, nor a body of Dharma teachings, therefore it is 'neither body nor not-not-body'. When its work is done, it returns to 法身 (Dharmakaya). Understanding that these three bodies are neither one nor different is called 'returning'. Proclaiming that these three bodies are neither one nor different is called 'the essence'. Entering the secret treasury together is called 'returning to the essence'. If one considers 般若 (Prajna) to be merely 般若 (Prajna), then it is not the true 般若 (Prajna). One should know that 般若 (Prajna) is both knowing and not-knowing, neither knowing nor not-not-knowing. 道種智般若 (Dao Zhong Zhi Prajna, Wisdom of the Knowledge of Paths) universally knows worldly matters, hence it is called 'knowing'. When its work is done, it returns to 解脫 (Moksha). 一切智般若 (Yiqie Zhi Prajna, Wisdom of All Knowledge) universally knows the truth, hence it is called 'not-knowing'. When its work is done, it returns to 般若 (Prajna). 一切種智般若 (Yiqie Zhong Zhi Prajna, Wisdom of All Kinds of Knowledge) universally knows the Middle Way, hence it is called 'neither knowing nor not-not-knowing'. When its work is done, it returns to 法身 (Dharmakaya). Understanding that these three types of 般若 (Prajna) are neither one nor different is called 'returning'. Proclaiming that these three types of 般若 (Prajna) are neither one nor different is called 'the essence'. Entering the secret treasury together is called 'returning to the essence'. If one considers 解脫 (Moksha) to be merely 解脫 (Moksha), then it is not the true 解脫 (Moksha). One should know that 解脫 (Moksha) is both liberation and not-liberation, neither liberation nor not-not-liberation. 方便凈解脫 (Fangbian Jing Jietuo, Pure Liberation of Skillful Means) tames sentient beings, not being tainted by the world, hence it is called 'liberation'. When its work is done, it returns to 解脫 (Moksha). 圓凈解脫 (Yuan Jing Jietuo, Perfect Pure Liberation) does not see sentient beings or the appearance of liberation, hence it is called 'not-liberation'. When its work is done, it returns to 般若 (Prajna). 性凈解脫 (Xing Jing Jietuo, Liberation of Pure Nature) is neither liberation nor not-not-liberation. When its work is done, it returns to 法身 (Dharmakaya). If one understands and proclaims that these three types of 解脫 (Moksha) are neither one nor different, entering the secret treasury together is called 'returning to the essence'. Furthermore, the Three Virtues are neither new nor old, but both new and old. Why is this so? The Three Obstacles (三障 (San Zhang), afflictions, karma, and retribution) obstruct the Three Virtues. 無明 (Wuming, ignorance) obstructs 法身 (Dharmakaya), 取相 (Qu Xiang, grasping at appearances) obstructs 般若 (Prajna), 無知 (Wuzhi, lack of knowledge) obstructs 解脫 (Moksha). The Three Obstacles exist first, therefore they are called 'old'. The Three Virtues break through the Three Obstacles.

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今始得顯故名為新。三障即三德三德即三障。三障即三德三障非故。三德即三障三德非新。非新而新則有發心所得之三德。乃至究竟所得之三德。非故而故則有發心所治之三障。乃至究竟所治之三障。新非新故非故。則有理性之三德若總達三德非新非故而新而故。無一異相。為他亦然。即是旨歸秘密藏中。又說者。無明先有名為故。法身是明破于無明名為新。無明即明明即無明。無明即明無明非故。明即無明明則非新。取相先有名之為故。無相破相無相名新。相即無相無相即相。何新何故。無知先有名之為故。知破無知知名為新。無知即知知即無知。何新何故。若達總別新故無一異相。若為他說亦復如是。是名旨歸入秘密藏。縱橫開合始終等例皆如是。複次旨歸亦復如是。謂旨非旨非旨非非旨。歸非歸非歸非非歸。一一悉須入秘密藏中。例上可解。旨自行故。非旨化他故。非旨非非旨無自他故。旨歸三德寂靜若此。有何名字而可說示。不知何以名之。強名中道實相法身非止非觀等。亦復強名一切種智平等大慧般若波羅蜜觀等。亦復強名首楞嚴定大涅槃不可思議解脫止等。當知種種相種種說種種神力。一一皆入秘密藏中。何等是旨歸。旨歸何處。誰是旨歸。言語道斷心行處滅。永寂如空。是名旨歸。至第十重中當廣說也

【現代漢語翻譯】 現代漢語譯本 現在開始顯現，所以稱為『新』。三障（煩惱障、業障、報障）即是三德（法身德、般若德、解脫德），三德即是三障。三障即是三德，但三障並非『故』（舊）。三德即是三障，但三德並非『新』。不是『新』而『新』，就有了發心時所得到的的三德，乃至最終證得的三德。不是『故』而『故』，就有了發心時所要對治的三障，乃至最終所要對治的三障。『新』不是『新』，『故』不是『故』，就有了理性的三德。如果總體通達，三德非『新』非『故』，而『新』而『故』，沒有一異之相。為他人解說也是這樣，這就是旨歸，在秘密藏中。 又有人說：無明（對事物真相的迷惑）先有，所以名為『故』。法身（佛的真身）是光明，破除無明，所以名為『新』。無明即是明，明即是無明。無明即是明，但無明並非『故』。明即是無明，但明並非『新』。取相（執著於事物的表象）先有，所以名為『故』。無相（不執著于表象），破除取相，所以無相名為『新』。相即是無相，無相即是相。哪裡有『新』，哪裡有『故』？無知（缺乏智慧）先有，所以名為『故』。知（智慧）破除無知，所以知名為『新』。無知即是知，知即是無知。哪裡有『新』，哪裡有『故』？如果通達總體和個別，『新』和『故』沒有一異之相。如果為他人解說也是這樣，這叫做旨歸，進入秘密藏。縱橫開合，始終等例子都是這樣。 再次，旨歸也是這樣。所謂旨非旨，非旨非非旨。歸非歸，非歸非非歸。一一都必須進入秘密藏中，像上面的例子一樣可以理解。旨是自行（自己修行）的緣故。非旨是化他（教化他人）的緣故。非旨非非旨是沒有自他的緣故。旨歸三德寂靜就像這樣，有什麼名字可以用來述說指示呢？不知道用什麼來稱呼它，勉強稱之為中道實相法身，非止非觀等等。也勉強稱之為一切種智平等大慧般若波羅蜜觀等等。也勉強稱之為首楞嚴定大涅槃不可思議解脫止等等。應當知道種種相，種種說，種種神力，一一都進入秘密藏中。 什麼是旨歸？旨歸在哪裡？誰是旨歸？言語的道路斷絕，心識的活動停止，永遠寂靜如同虛空，這叫做旨歸。到第十重中會詳細解說。

【English Translation】 English version It is now beginning to manifest, hence it is called 'new'. The three obstacles (kleśa-āvaraṇa [affliction obstacle], karma-āvaraṇa [karmic obstacle], vipāka-āvaraṇa [result obstacle]) are the three virtues (dharma-kāya-guṇa [virtue of the dharma body], prajñā-guṇa [virtue of wisdom], vimukti-guṇa [virtue of liberation]), and the three virtues are the three obstacles. The three obstacles are the three virtues, but the three obstacles are not 'old'. The three virtues are the three obstacles, but the three virtues are not 'new'. If it is not 'new' but 'new', then there are the three virtues obtained at the time of initial aspiration, up to the three virtues ultimately attained. If it is not 'old' but 'old', then there are the three obstacles to be overcome at the time of initial aspiration, up to the three obstacles ultimately overcome. 'New' is not 'new', 'old' is not 'old', then there are the three virtues of reason. If one understands in totality, the three virtues are neither 'new' nor 'old', but both 'new' and 'old', without any difference in appearance. Explaining it to others is also like this. This is the ultimate goal, within the secret treasury. Furthermore, some say: Ignorance (avidyā [delusion about the true nature of things]) exists first, hence it is called 'old'. The dharma-kāya (Buddha's true body) is light, dispelling ignorance, hence it is called 'new'. Ignorance is light, and light is ignorance. Ignorance is light, but ignorance is not 'old'. Light is ignorance, but light is not 'new'. Grasping at appearances (taking hold of the appearance of things) exists first, hence it is called 'old'. Non-appearance (not clinging to appearances), dispelling grasping at appearances, hence non-appearance is called 'new'. Appearance is non-appearance, and non-appearance is appearance. Where is 'new', where is 'old'? Lack of knowledge (lack of wisdom) exists first, hence it is called 'old'. Knowledge (wisdom) dispels lack of knowledge, hence knowledge is called 'new'. Lack of knowledge is knowledge, and knowledge is lack of knowledge. Where is 'new', where is 'old'? If one understands the totality and the individual, 'new' and 'old' have no difference in appearance. Explaining it to others is also like this. This is called the ultimate goal, entering the secret treasury. Examples of horizontal and vertical opening and closing, beginning and end, are all like this. Again, the ultimate goal is also like this. The so-called goal is not the goal, not the goal is not not the goal. Returning is not returning, not returning is not not returning. Each and every one must enter the secret treasury, which can be understood like the examples above. The goal is because of self-cultivation (self-practice). Not the goal is because of transforming others (teaching others). Not the goal is not not the goal is because there is no self or other. The ultimate goal of the three virtues is stillness like this. What name can be used to describe and indicate it? Not knowing what to call it, it is勉強called the middle way reality dharma-kāya, neither cessation nor contemplation, and so on. It is also勉強called all-knowing wisdom, equal great wisdom, prajñā-pāramitā contemplation, and so on. It is also勉強called śūraṅgama-samādhi [heroic march samadhi], mahā-nirvāṇa [great nirvana], inconceivable liberation cessation, and so on. One should know that all kinds of appearances, all kinds of teachings, all kinds of supernatural powers, each and every one enters the secret treasury. What is the ultimate goal? Where is the ultimate goal? Who is the ultimate goal? The path of language is cut off, the activity of the mind ceases, eternally still like space. This is called the ultimate goal. It will be explained in detail in the tenth level.

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摩訶止觀卷第二(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第三(上)

隋天臺智者大師說

門人灌頂記

◎第二釋止觀名者。大途梗概已如上說。復以何義立止觀名。略有四。一相待。二絕待。三會異。四通三德。一相待者。止觀各三義。息義。停義。對不止止義。息義者。諸惡覺觀妄念思想寂然休息。凈名曰。何謂攀緣。謂緣三界。何謂息攀緣。謂心無所得。此就所破得名。是止息義。停義者。緣心諦理繫念現前停住不動。仁王云。入理般若名為住。大品云。以不住法住般若波羅蜜中。此就能止得名。即是停止義。對不止以明止者。語雖通上意則永殊。何者。上兩止對生死之流動。約涅槃論止息。心行理外約般若論停止。此約智斷通論相待。今別約諦理論相待。無明即法性法性即無明。無明亦非止非不止而喚無明為不止。法性亦非止非不止而喚法性為止。此待無明之不止。喚法性而為止。如經法性非生非滅。而言法性寂滅。法性非垢非凈。而言法性清凈。是為對不止而明止也。觀亦三義。貫穿義。觀達義。對不觀觀義。貫穿義者。智慧利用穿滅煩惱。大經云。利钁斫地磐石砂礫直至金剛。法華云。穿鑿高原猶見乾燥土。施功不已遂漸至泥。

此就所破得名立貫穿觀也。觀達義者。觀智通達契會真如。瑞應云。息心達本源故號為沙門。大論云。清凈心常一。則能見般若。此就能觀得名。故立觀達觀也。對不觀觀者。語雖通上意則永殊。上兩觀亦通對生死彌密而論貫穿。迷惑昏盲而論觀達。此通約智斷相待明觀。今別約諦理。無明即法性法性即無明。無明非觀非不觀。而喚無明為不觀。法性亦非觀非不觀。而喚法性為觀。如經云。法性非明非闇。而喚法性為明。第一義空非智非愚。而喚第一義空為智。是為對不觀而明觀也。是故止觀各從三義得名。

○二絕待明止觀者。即破前三相待止觀也。先橫破。次豎破。若止息止從所破得名者。照境為正除惑為傍。既從所離得名。名從傍立即墮他性。若停止止從能破得名。照境為正除惑為傍。既言能照名從智生即墮自性。若非妄想息故止。非住理故止。智斷因緣故止。名從合生即墮共性。若非所破非能破而言止者。此墮無因性。故龍樹曰。諸法不自生亦不從他生。不共不無因是故說無生。無生止觀豈從四句立名。四句立名是因待生。可思可說。是結惑生可破可壞。起滅流動之生。何謂停止。迷惑顛倒之生。何謂觀達耶。又豎破者。若從四句生者。即是生生非止觀也。若能止息見思停住真諦。此乃待生生說生不生

【現代漢語翻譯】 現代漢語譯本：這是就所破之法而得名，立為貫穿觀。所謂『觀達』，是指觀智通達，契合真如（事物本來的真實面貌）。《瑞應經》說：『息滅妄心，通達本源，所以稱為沙門（出家人）。』《大智度論》說：『清凈心常保持專一，就能見到般若（智慧）。』這是就所觀之智而得名，所以立為觀達觀。與不觀觀相對而言，雖然言語上與前文相通，但意義則完全不同。前兩種觀也貫穿生死，但更加細密；迷惑昏暗時才論及觀達。前文是通盤地從智與斷的相對關係來闡明觀，現在則特別從諦理（真理）的角度來說明。無明（迷惑）即是法性（事物本性），法性即是無明。無明既非觀，也非不觀，但稱無明為『不觀』；法性既非觀，也非不觀，但稱法性為『觀』。如經中所說：『法性非明非暗，』但稱法性為『明』；第一義空（最高的空性）非智非愚，但稱第一義空為『智』。這就是相對『不觀』而闡明『觀』。因此，止觀各自從三種意義上得名。 二、絕待明止觀：這是爲了破除前面三種相待的止觀。先橫向破斥，再縱向破斥。如果說『止息止』是從所破之法而得名，那麼照境（觀照境界）是主要的，除惑（去除迷惑）是次要的。既然是從所離之法而得名，那麼這個名稱就是從次要方面而立，就落入了『他性』（依賴於其他事物而存在）。如果說『停止止』是從能破之智而得名，那麼照境是主要的，除惑是次要的。既然說是能照之智，名稱就從智慧而生，就落入了『自性』（獨立存在）。如果說既不是因為妄想止息，也不是因為安住于真理，而是因為智斷的因緣而止，那麼這個名稱就是從結合而生，就落入了『共性』（由多個因素共同作用而產生）。如果說既非所破，也非能破，而說是『止』，這就落入了『無因性』（沒有原因）。所以龍樹（Nagarjuna）說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』無生的止觀怎麼能從四句（四種可能性）來立名呢？從四句立名是因待而生，是可以思考和言說的，是結縛迷惑而生，是可以破除和破壞的，是生滅流動的生。什麼是停止？什麼是觀達呢？ 又縱向破斥：如果從四句而生，那就是生生，而不是止觀。如果能止息見思（見惑和思惑），停住于真諦（真正的道理），這乃是待生生而說生不生。

【English Translation】 English version: This is named based on what is to be broken, establishing the penetrating contemplation. 'Contemplation and Attainment' means that contemplative wisdom penetrates and accords with Suchness (the true nature of things as they are). The 'Sutra of Auspicious Responses' says: 'Ceasing the mind and attaining the source is why one is called a Shramana (a renunciate).' The 'Mahaprajnaparamita Shastra' says: 'A pure mind is always one, then one can see Prajna (wisdom).' This is named based on the contemplating wisdom, hence establishing the Contemplation of Attainment. In contrast to non-contemplation, although the language is similar to the previous, the meaning is completely different. The previous two contemplations also penetrate birth and death, but are more subtle; contemplation and attainment are discussed when there is confusion and darkness. The previous text generally explains contemplation from the relative relationship of wisdom and severance, but now it is specifically explained from the perspective of Truth. Ignorance (Avidya) is the same as Dharma-nature (the nature of phenomena), and Dharma-nature is the same as Ignorance. Ignorance is neither contemplation nor non-contemplation, but Ignorance is called 'non-contemplation'; Dharma-nature is neither contemplation nor non-contemplation, but Dharma-nature is called 'contemplation'. As the sutra says: 'Dharma-nature is neither light nor darkness,' but Dharma-nature is called 'light'; the ultimate emptiness (the highest emptiness) is neither wisdom nor foolishness, but the ultimate emptiness is called 'wisdom'. This is explaining 'contemplation' in contrast to 'non-contemplation'. Therefore, cessation and contemplation are each named from three meanings. 2. Absolute Cessation and Contemplation: This is to refute the previous three relative cessations and contemplations. First, refute horizontally, then refute vertically. If 'cessation of cessation' is named based on what is to be broken, then illuminating the realm (observing the realm) is primary, and removing delusion (removing confusion) is secondary. Since it is named based on what is to be abandoned, then this name is established from the secondary aspect, and falls into 'other-nature' (dependent on other things for existence). If 'stopping cessation' is named based on the wisdom that can break through, then illuminating the realm is primary, and removing delusion is secondary. Since it is said to be the wisdom that can illuminate, the name arises from wisdom, and falls into 'self-nature' (independent existence). If it is said that cessation is not because of the cessation of delusion, nor because of abiding in truth, but because of the conditions of wisdom and severance, then this name arises from combination, and falls into 'common-nature' (produced by the joint action of multiple factors). If it is said that it is neither what is to be broken nor what can break through, but it is 'cessation', then this falls into 'no-cause nature' (without cause). Therefore, Nagarjuna (Longshu) said: 'Phenomena do not arise from themselves, nor do they arise from others, nor from both, nor without cause, therefore it is said to be unarisen.' How can the cessation and contemplation of non-arising be named from the four possibilities? Naming from the four possibilities arises from dependent origination, which can be thought and spoken of, arises from binding delusion, can be broken and destroyed, is the arising of arising and ceasing. What is cessation? What is contemplation and attainment? Furthermore, vertical refutation: If it arises from the four possibilities, then it is arising from arising, not cessation and contemplation. If one can stop the views and thoughts (wrong views and thoughts), and abide in the true principle (the true reason), this is speaking of non-arising based on arising from arising.

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之止觀耳。若以空心入假。止息塵沙停住俗理。此乃待生不生。說不生生之止觀耳。若止息無明停心中理。此是待生死涅槃二邊不止。而論止觀耳。皆是待對可思議。生結惑可破壞。尚未是止何況不止。猶自非觀何況不觀。何以故。遣執不盡故。言語道不斷故。業果不絕故。今言絕待止觀者。絕橫豎諸待。絕諸思議。絕諸煩惱諸業諸果。絕諸教觀證等。悉皆不生故名為止。止亦不可得。觀冥如境境既寂滅清凈。尚無清凈何得有觀。止觀尚無。何得待不止觀說于止觀。待于止觀說不止觀。待止不止說非止非不止。故知止不止皆不可得。非止非不止亦不可得。待對既絕即非有為。不可以四句思。故非言說道非心識境。既無名相。結惑不生則無生死。則不可破壞。滅絕絕滅故名絕待止。顛倒想斷故名絕待觀。亦是絕有為止觀。乃至絕生死止觀。絕待止觀則不可說。若有四悉檀因緣故亦可得說。若有世界因緣則會異而說。若有為人因緣則通三德而說。若有對治因緣則相待而說。若有第一義因緣則絕待而說。說為止觀。此之名字不在內外兩中間。亦不常自有。是字不住亦不不住。是字不在橫四句豎四句中。故言是字不住。亦不在無橫無豎中。故言亦不不住。是字不可得故。故名絕待止觀。亦名不思議止觀。亦名無生止觀。亦名一

大事止觀。故如此大事不對小事。譬如虛空不因小空名為大也。止觀亦爾。不因愚亂名為止觀。無可待對獨一法界。故名絕待止觀也。世人約種種語釋絕待義。終不得絕。何以故。凡情馳想種種推畫。分別悟與不悟心與不心。凡聖差別。絕則待于不絕。不思議待思議。輪轉相待絕無所寄。若得意亡言心行亦斷。隨智妙悟無復分別。亦不言悟不悟聖不聖心不心思議不思議等。種種妄想緣理分別。皆名為待。真慧開發絕此諸待。絕即復絕。如前火木名為絕待。故凈名云。諸法不相待。乃至一念不住故。即此意也。若爾。絕待乃是聖境。初心無分。今以六即望之。初心無所失聖境無所濫。三會異者。如此絕待止觀。亦名不可思議。亦名為大。大經云。大名不可思議也。諸餘經論或名遠離。或名不住不著無為寂滅。不分別禪定棄除舍等。如是一切皆是止之異名。止既絕大不可思議。遠離等皆絕大不可思議。余處或名知見明識眼覺智慧照了鑒達等。如是一切皆是觀之異名。觀既絕大不可思議。知見等皆絕大不可思議。所以者何。般若是一法佛說種種名。解脫亦爾。多諸名字。亦如虛空無所有不動無礙。當知三德只是一法。隨眾生類為之立異字。若聞絕待慎莫驚畏。若聞會異慎莫疑惑而自毀傷也。又止觀自相會者。止亦名觀亦名不

【現代漢語翻譯】 現代漢語譯本 《大事止觀》。所以說如此『大事』，不是相對『小事』而言的。譬如虛空，不是因為有『小空』才稱作『大』。『止觀』也是這樣，不是因為有『愚癡』、『散亂』才稱作『止觀』。它是無可對待、獨一無二的法界，所以稱作『絕待止觀』。世人試圖用種種言語來解釋『絕待』的含義，最終都無法達到『絕待』的境界。為什麼呢？因為凡夫的情感馳騁于想像，種種推測描繪，分別『悟』與『不悟』、『心』與『非心』、凡夫與聖人的差別。『絕』就依賴於『不絕』，『不可思議』依賴於『思議』，輪轉相待，無所寄託。如果能夠得意忘言，心行也隨之斷絕，隨著智慧的巧妙領悟，不再有分別，也不再說『悟』與『不悟』、『聖』與『非聖』、『心』與『非心』、『思議』與『不可思議』等等。種種妄想，緣于理性的分別，都叫做『待』。真正的智慧開發出來，就超越了這些『待』。超越了『絕』，也就超越了『復絕』。像之前的『火』和『木』，就叫做『絕待』。所以《維摩詰經》（Vimalakirti Sutra）說：『諸法不相待，乃至一念不住』，就是這個意思。如果這樣，『絕待』就是聖人的境界，對於初學者來說沒有份。現在用『六即』來觀察，初學者並沒有失去什麼，聖人的境界也沒有被濫用。『三會』的差異在於，如此『絕待止觀』，也叫做『不可思議』，也叫做『大』。《大般涅槃經》（Mahaparinirvana Sutra）說：『大，名為不可思議』。其他的經論，或者稱作『遠離』，或者稱作『不住』、『不著』、『無為』、『寂滅』、『不分別』、『禪定』、『棄除』、『舍』等等，所有這些都是『止』的不同名稱。『止』既然是『絕大』、『不可思議』，那麼『遠離』等等也都是『絕大』、『不可思議』。其他地方或者稱作『知見』、『明識』、『眼』、『覺』、『智慧』、『照了』、『鑒達』等等，所有這些都是『觀』的不同名稱。『觀』既然是『絕大』、『不可思議』，那麼『知見』等等也都是『絕大』、『不可思議』。為什麼呢？般若（Prajna）是一個法，佛陀（Buddha）說了種種名稱。解脫（Moksha）也是這樣，有很多名字。也像虛空，無所有、不動、無礙。應當知道，法身（Dharmakaya）、般若（Prajna）、解脫（Moksha）三德只是一法，隨著眾生的類別而為之設立不同的名稱。如果聽到『絕待』，千萬不要驚慌畏懼；如果聽到『會異』，千萬不要疑惑而自我毀傷。另外，『止』和『觀』的自相會合，『止』也叫做『觀』，也叫做『不』

【English Translation】 English version The Great Matter of Cessation and Contemplation. Therefore, such a 'great matter' is not in contrast to a 'small matter.' For example, emptiness is not called 'great' because of 'small' emptiness. Cessation and contemplation are also like this; they are not called cessation and contemplation because of 'ignorance' and 'confusion.' It is the unique Dharma Realm, without any counterpart, hence it is called 'Absolute Cessation and Contemplation.' Worldly people try to explain the meaning of 'absolute' with various words, but they never achieve absoluteness. Why? Because ordinary emotions race with imagination, making various speculations and depictions, distinguishing between 'enlightenment' and 'non-enlightenment,' 'mind' and 'non-mind,' the differences between ordinary beings and sages. 'Absolute' then depends on 'non-absolute,' 'inconceivable' depends on 'conceivable,' revolving in mutual dependence, with nowhere to rest. If one can grasp the meaning and forget the words, mental activity also ceases. Following the subtle realization of wisdom, there is no more discrimination, and one no longer speaks of 'enlightenment' or 'non-enlightenment,' 'sage' or 'non-sage,' 'mind' or 'non-mind,' 'conceivable' or 'inconceivable,' and so on. All kinds of deluded thoughts, arising from rational discrimination, are called 'dependence.' When true wisdom is developed, it transcends all these 'dependencies.' Transcending 'absolute' also transcends 're-absolute.' Like the previous 'fire' and 'wood,' this is called 'absolute.' Therefore, the Vimalakirti Sutra says, 'All dharmas do not depend on each other, even for a single thought,' which is the meaning of this. If so, 'absolute' is the realm of sages, and beginners have no share in it. Now, viewing it with the 'Six Identities,' beginners lose nothing, and the realm of sages is not misused. The difference in the 'Three Assemblies' is that such 'Absolute Cessation and Contemplation' is also called 'inconceivable' and 'great.' The Mahaparinirvana Sutra says, 'Greatness is called inconceivable.' Other sutras and treatises may call it 'separation,' or 'non-dwelling,' 'non-attachment,' 'non-action,' 'quiescence,' 'non-discrimination,' 'dhyana (meditation),' 'abandonment,' 'renunciation,' etc. All these are different names for 'cessation.' Since 'cessation' is 'absolutely great' and 'inconceivable,' then 'separation,' etc., are also 'absolutely great' and 'inconceivable.' Elsewhere, it may be called 'knowledge,' 'clear perception,' 'eye,' 'awareness,' 'wisdom,' 'illumination,' 'discernment,' etc. All these are different names for 'contemplation.' Since 'contemplation' is 'absolutely great' and 'inconceivable,' then 'knowledge,' etc., are also 'absolutely great' and 'inconceivable.' Why? Prajna (wisdom) is one Dharma, and the Buddha (Buddha) spoke of various names. Moksha (liberation) is also like this, with many names. It is also like emptiness, without anything, unmoving, unobstructed. It should be known that the three virtues of Dharmakaya (Dharmakaya), Prajna (Prajna), and Moksha (Moksha) are only one Dharma, and different names are established for them according to the types of sentient beings. If you hear 'absolute,' do not be alarmed or afraid; if you hear 'difference in assemblies,' do not doubt and harm yourself. Furthermore, the self-aspects of 'cessation' and 'contemplation' converge; 'cessation' is also called 'contemplation,' and also called 'not.'

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止。觀亦名止亦名不觀。即前釋名意同也。

○四通三德者。若眾經異名皆是止觀者。名則無量義亦無量。何故但以三義釋止觀耶。為對三德作此釋耳。諸法無量。何故獨對三德。大論云。菩薩從初發心常觀涅槃行道。大經云。佛及眾生皆悉安置秘密藏中。秘密即是涅槃。涅槃即是三德。三德即是止觀。自他初后皆得修入。故用對之耳。若用兩字共通三德者。止即是斷斷通解脫。觀即是智智通般若。止觀等者名為舍相。舍相即是通於法身。又止即奢摩他。觀即毗婆舍那。他那等故即憂畢叉。通三德如前。問。止觀是二法。豈得通不思議三德耶。答。還以不思議止觀故得通耳。又大品明十八空釋般若。百八三昧釋禪。雖前後兩釋。豈可禪無般若般若無禪。特是不二而二二則不二。不二即法身。二即定慧。如此三法未曾相離。是故大經云。佛性有五種名。或名首楞嚴或名般若。今非止非觀。或名為止或名為觀。即是不思議止觀。通於不思議三德。複次止觀各通三德者。止中有觀觀中有止。如止息止是止善屬定門攝。即通解脫。停止止是行善屬觀門攝。即通般若。非止止屬理攝。即通法身。其義可見也。貫穿觀是止善定門攝。即通解脫。觀達觀是行善觀門攝。即通般若。非觀觀理攝。即通法身。意亦可見。複次止觀共

【現代漢語翻譯】 現代漢語譯本：止和觀，也叫做止，也叫做不觀。這和前面解釋名稱的意義相同。 四通三德：如果眾多經典中的不同名稱都是止觀，那麼名稱就有無量，意義也有無量。為什麼只用三種意義來解釋止觀呢？這是爲了對應三德而作的解釋。諸法無量，為什麼唯獨對應三德？《大智度論》說：『菩薩從最初發心就常觀涅槃行道。』《涅槃經》說：『佛和眾生都被安置在秘密藏中。』秘密就是涅槃，涅槃就是三德，三德就是止觀。自身和他者，最初和最後，都可以通過修行進入，所以用它來對應。如果用『止』和『觀』這兩個字來共通三德，那麼『止』就是斷，斷通於解脫；『觀』就是智，智通於般若；止觀相等，叫做舍相，舍相就通於法身。另外，『止』就是奢摩他（śamatha，止息），『觀』就是毗婆舍那（vipaśyanā，觀照）。奢摩他和毗婆舍那相等，就是憂畢叉（upekṣā，舍）。共通三德如前所述。問：止觀是兩種法，怎麼能共通不可思議的三德呢？答：還是用不可思議的止觀才能共通。另外，《大品般若經》闡明十八空來解釋般若，《百八三昧經》解釋禪。雖然前後有兩種解釋，難道禪就沒有般若，般若就沒有禪嗎？這只是不二而二，二則不二。不二就是法身，二就是定慧。這三種法從來沒有分離。所以《涅槃經》說：『佛性有五種名稱，或者叫做首楞嚴（śūraṃgama，勇健），或者叫做般若。』現在非止非觀，或者叫做止，或者叫做觀，這就是不可思議的止觀，通於不可思議的三德。再次，止觀各自共通三德：止中有觀，觀中有止。如止息止，是止善，屬於定門所攝，就通於解脫。停止止，是行善，屬於觀門所攝，就通於般若。非止止，屬於理所攝，就通於法身。其中的意義可以理解。貫穿觀，是止善，屬於定門所攝，就通於解脫。觀達觀，是行善，屬於觀門所攝，就通於般若。非觀觀，屬於理所攝，就通於法身。其中的意義也可以理解。再次，止觀共同

【English Translation】 English version: Cessation and Contemplation are also called Cessation, and also called Non-Contemplation. This is the same as the meaning of the previous explanation of the name. The Fourfold Interpenetration of the Three Virtues: If the different names in the numerous sutras are all Cessation and Contemplation, then the names are limitless, and the meanings are also limitless. Why are only three meanings used to explain Cessation and Contemplation? This explanation is made to correspond to the Three Virtues. The dharmas are limitless, why only correspond to the Three Virtues? The Mahaprajnaparamita-sastra says: 'Bodhisattvas constantly contemplate the path of Nirvana from the initial arising of their minds.' The Nirvana Sutra says: 'The Buddha and sentient beings are all placed in the secret treasury.' The secret is Nirvana, Nirvana is the Three Virtues, and the Three Virtues are Cessation and Contemplation. Oneself and others, beginning and end, can all enter through practice, so it is used to correspond to them. If the two words 'Cessation' and 'Contemplation' are used to commonly penetrate the Three Virtues, then 'Cessation' is cutting off, and cutting off penetrates liberation; 'Contemplation' is wisdom, and wisdom penetrates prajna; Cessation and Contemplation are equal, called abandoning characteristics, and abandoning characteristics penetrates the Dharmakaya. Furthermore, 'Cessation' is śamatha (止息, calming), and 'Contemplation' is vipaśyanā (觀照, insight). Śamatha and vipaśyanā being equal is upekṣā (舍, equanimity). Commonly penetrating the Three Virtues is as previously stated. Question: Cessation and Contemplation are two dharmas, how can they commonly penetrate the inconceivable Three Virtues? Answer: It is still through inconceivable Cessation and Contemplation that they can commonly penetrate. Furthermore, the Mahaprajnaparamita Sutra clarifies the Eighteen Emptinesses to explain prajna, and the Hundred and Eight Samadhis Sutra explains dhyana. Although there are two explanations, one before and one after, can it be that dhyana has no prajna, or prajna has no dhyana? This is simply non-duality and duality, and duality is non-duality. Non-duality is the Dharmakaya, and duality is samadhi and wisdom. These three dharmas have never been separated. Therefore, the Nirvana Sutra says: 'The Buddha-nature has five names, sometimes called śūraṃgama (首楞嚴, heroic progress), sometimes called prajna.' Now, neither Cessation nor Contemplation, or called Cessation, or called Contemplation, this is inconceivable Cessation and Contemplation, penetrating the inconceivable Three Virtues. Furthermore, Cessation and Contemplation each commonly penetrate the Three Virtues: within Cessation there is Contemplation, and within Contemplation there is Cessation. For example, Cessation of Cessation is stopping evil, belonging to the realm of samadhi, and thus penetrates liberation. Stopping Cessation is practicing good, belonging to the realm of contemplation, and thus penetrates prajna. Non-Cessation Cessation belongs to the realm of principle, and thus penetrates the Dharmakaya. The meaning of this can be understood. Pervading Contemplation is stopping evil, belonging to the realm of samadhi, and thus penetrates liberation. Contemplating and Reaching Contemplation is practicing good, belonging to the realm of contemplation, and thus penetrates prajna. Non-Contemplation Contemplation belongs to the realm of principle, and thus penetrates the Dharmakaya. The meaning of this can also be understood. Furthermore, Cessation and Contemplation together

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通三德者。止息止貫穿觀。皆從所離得名。即通解脫。停止止觀達觀皆從能緣之智得名。即通般若。非止止非觀觀皆名法性。即通法身。複次三德通於止觀者。還以三德共通兩字。又應三德各通兩字。三德共通者。解脫通止。般若通觀。法身通非止非觀。三德各通止觀者。夫解脫者具足解脫。具有三種。方便凈解脫通止息止。圓凈解脫通停止止。性凈解脫通非止止。夫般若者具足般若。具有三種。道慧般若通貫穿觀。道種慧般若通觀達觀。一切種慧般若通非觀觀。具足法身亦有三種。色身通一止一觀。法門身通一止一觀。實相身通一止一觀。其義可見也。若信三德絕大不思議。通義既明。須信止觀絕大不思議。若信涅槃三法具足名秘密藏。亦信三止具足名大寂定名秘密藏。亦信三觀具足名大智慧名秘密藏。亦信非止非觀三法具足名秘密藏。若信三德不縱不橫不併不別。如三點三目者。亦信三止三觀不縱不橫不併不別也。而諸經赴緣偏舉一法以示義端。如首楞嚴偏舉止邊。止具一切法不減少。亦名秘密藏。智度法華偏舉觀邊。觀具一切法不減少。涅槃舉三法具足。法亦不多。亦名秘密藏。止觀亦爾。若開若合。開亦不多合亦不少。一一皆是法界攝一切法。悉名秘密藏。偏舉尚爾。況圓舉耶。止觀通三德既爾。通諸異名遠

【現代漢語翻譯】 現代漢語譯本：通達三德（Sān Dé）的人，止息止（zhǐ xī zhǐ）、貫穿觀（guàn chuān guān）、達觀（dá guān），都是從所離的境界得到名稱，這就是通達解脫（Jiětuō）。停止止（tíng zhǐ zhǐ）、觀（zhǐ guān）、達觀（dá guān）都是從能緣的智慧得到名稱，這就是通達般若（Bōrě）。非止止（fēi zhǐ zhǐ）、非觀觀（fēi guān guān）都名為法性（fǎ xìng），這就是通達法身（fǎ shēn）。 進一步說，三德通達于止觀，還是用『三德共通』這兩個字來概括。又應該理解為三德各自通達兩方面。三德共通是指：解脫通達止，般若通達觀，法身通達非止非觀。三德各自通達止觀是指：解脫具足解脫，具有三種：方便凈解脫通達止息止，圓凈解脫通達停止止，性凈解脫通達非止止。般若具足般若，具有三種：道慧般若通達貫穿觀，道種慧般若通達觀達觀，一切種慧般若通達非觀觀。具足法身也有三種：色身通達一止一觀，法門身通達一止一觀，實相身通達一止一觀。其中的含義是顯而易見的。 如果相信三德是絕大不可思議的，那麼通達的含義就明白了。必須相信止觀是絕大不可思議的。如果相信涅槃（Nièpán）三法具足，名為秘密藏（mìmì zàng），也相信三止具足，名為大寂定（dà jì dìng），名為秘密藏。也相信三觀具足，名為大智慧（dà zhìhuì），名為秘密藏。也相信非止非觀三法具足，名為秘密藏。如果相信三德不縱不橫，不併不別，如同三點三目一樣，也相信三止三觀不縱不橫，不併不別。而各部經典爲了適應不同的根器，偏重地舉出一種法來顯示義理的端倪，例如《首楞嚴經》（Shǒuléngyán Jīng）偏重地舉出止的一面，止具足一切法，沒有減少，也名為秘密藏。《智度論》（Zhìdù Lùn）、《法華經》（Fǎhuá Jīng）偏重地舉出觀的一面，觀具足一切法，沒有減少。《涅槃經》（Nièpán Jīng）舉出三法具足，法也沒有增多，也名為秘密藏。止觀也是這樣，或開或合，開也沒有增多，合也沒有減少，每一個都是法界（fǎ jiè），攝持一切法，都名為秘密藏。偏重地舉出尚且如此，何況圓滿地舉出呢？止觀通達三德既然是這樣，那麼通達各種不同的名稱就更遠了。

【English Translation】 English version: Those who penetrate the Three Virtues (Sān Dé), 'cessation of stopping' (zhǐ xī zhǐ), 'penetrating contemplation' (guàn chuān guān), and 'thorough contemplation' (dá guān), all derive their names from the state of being detached from something, which is to penetrate liberation (Jiětuō). 'Stopping of stopping' (tíng zhǐ zhǐ), contemplation (zhǐ guān), and 'thorough contemplation' (dá guān) all derive their names from the wisdom that is capable of perceiving, which is to penetrate prajna (Bōrě). 'Non-stopping of stopping' (fēi zhǐ zhǐ) and 'non-contemplation of contemplation' (fēi guān guān) are both called Dharma-nature (fǎ xìng), which is to penetrate the Dharmakaya (fǎ shēn). Furthermore, the Three Virtues penetrate cessation and contemplation, which is still summarized by the phrase 'Three Virtues in common'. It should also be understood that each of the Three Virtues penetrates two aspects. 'Three Virtues in common' refers to: liberation penetrating cessation, prajna penetrating contemplation, and Dharmakaya penetrating non-cessation and non-contemplation. 'Each of the Three Virtues penetrates cessation and contemplation' refers to: liberation fully possessing liberation, having three aspects: expedient pure liberation penetrating 'cessation of stopping', complete pure liberation penetrating 'stopping of stopping', and nature-pure liberation penetrating 'non-stopping of stopping'. Prajna fully possessing prajna, having three aspects: the prajna of the path of wisdom penetrating 'penetrating contemplation', the prajna of the seed of the path penetrating 'contemplation and thorough contemplation', and the prajna of all seeds penetrating 'non-contemplation of contemplation'. The Dharmakaya fully possessing also has three aspects: the physical body penetrating one cessation and one contemplation, the Dharma-gate body penetrating one cessation and one contemplation, and the reality-aspect body penetrating one cessation and one contemplation. The meaning within is self-evident. If one believes that the Three Virtues are immensely inconceivable, then the meaning of penetration becomes clear. One must believe that cessation and contemplation are immensely inconceivable. If one believes that Nirvana (Nièpán) is complete with the Three Dharmas, it is called the Secret Treasury (mìmì zàng). One also believes that the Three Cessations are complete, it is called the Great Tranquil Samadhi (dà jì dìng), called the Secret Treasury. One also believes that the Three Contemplations are complete, it is called Great Wisdom (dà zhìhuì), called the Secret Treasury. One also believes that the Three Dharmas of non-cessation and non-contemplation are complete, it is called the Secret Treasury. If one believes that the Three Virtues are neither vertical nor horizontal, neither combined nor separate, like three dots and three eyes, one also believes that the Three Cessations and Three Contemplations are neither vertical nor horizontal, neither combined nor separate. And various sutras, in order to adapt to different capacities, emphasize one Dharma to reveal the beginning of the meaning, for example, the Shurangama Sutra (Shǒuléngyán Jīng) emphasizes the aspect of cessation, cessation fully possesses all Dharmas, without diminishing, and is also called the Secret Treasury. The Mahaprajnaparamita Sutra (Zhìdù Lùn) and the Lotus Sutra (Fǎhuá Jīng) emphasize the aspect of contemplation, contemplation fully possesses all Dharmas, without diminishing. The Nirvana Sutra (Nièpán Jīng) mentions that the Three Dharmas are complete, the Dharmas are not increased, and it is also called the Secret Treasury. Cessation and contemplation are also like this, whether opening or closing, opening does not increase, closing does not decrease, each one is the Dharma Realm (fǎ jiè), encompassing all Dharmas, all are called the Secret Treasury. Emphasizing one is already like this, how much more so when fully mentioning it? Since cessation and contemplation penetrate the Three Virtues in this way, then penetrating various different names is even further.

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離知見等亦如是。又通諸三名。所謂三菩提三佛性三寶等。一切三法亦如是。問。云何字義縱橫。云何字義不縱不橫。答。諸小乘師說。般若種智已圓。果縛尚在。解脫未具身猶雜食。又帶無常。一優二劣譬之橫川走火。又云。先有相好之身。次得種智般若。后滅身智方具解脫。既有上下前後之義。譬之縱三點水。若入滅定有身而無智。羅漢在無色有智而無身。若入無餘但有孤調解脫。此義各各不相關。並之則橫。累之則縱。分之則異。諸大乘師說。法身是正體。有佛無佛本自有之。非適今也。了因般若無累解脫。此二當有。隔生跨世彌亙凈穢。此字義縱也。又言。三德無前後一體具足。以體從義而有三異。蓋乃體橫而義縱耳。又言。體義俱不殊。而有隱顯之異。俱不異未免橫。隱顯異未免縱。眾釋如此寧與經會。今明三德皆不可思議那忽縱。皆不可思議那忽橫。皆不可思議那忽一。皆不可思議那忽異。此約理藏釋。身常智圓斷具。一切皆是佛法無有優劣。故不縱。三德相冥同是一法界。出法界外何處更別有法。故不橫。能種種建立故不一。同歸第一義故不異。此約行因釋也。即一而三故不橫。即三而一故不縱。不三而三故不一。不一而一故不異。此約字用釋也。真伊字義為若此。問。三德四德其意云何。答。通論三

德一一皆常樂我凈。大經云。諸佛所師所謂法也。以法常故諸佛亦常。法即法身。佛即般若解脫。故作通解也。大經云。因滅是色獲得常色。受想行識亦復如是。則法身皆常樂我凈。二德亦然。若依一種轉色成法身。法身常樂轉識想成般若。般若即凈。轉受行成解脫。解脫則我。又依念處轉識成常。轉受成樂。轉想行成我。轉色成凈。是則通別各有二解。依圓是頓義。依別是漸義(云云)。問。三障及三道皆障三德。三障開通至極。三道四倒亦應開通至極。答。例。何者。業有三種。謂漏業無漏業非漏非無漏業。感於三報。謂分段方便實報。報由三種煩惱。謂取相塵沙無明也。又約三種報一一開三道。約三種煩惱。一一開四倒。

○第三釋止觀體相者。既知大意豁達如前。名字曠遠若向。須識體理淵玄。粗寄四意顯體。一教相。二眼智。三境界。四得失。夫理藉教彰。教法既多故用相顯。入理門不同故用眼智顯。諦有權實故用境界顯。人有差會故用得失顯。法華疏用四一明實。今以四科顯體。可得相類。教相顯者。夫止觀名教通於凡聖。不可尋通名求于別體。故用相簡之。若凡夫止善所治是止相。行善所生是觀相。又四禪四無量心是止相。六行是觀相。此等皆未免生死。即有漏為相。故大論云。除摩黎山余無出

【現代漢語翻譯】 現代漢語譯本：德一一體現的都是常、樂、我、凈的境界。《大般涅槃經》中說：『諸佛所尊崇的，就是佛法。』因為佛法是永恒不變的，所以諸佛也是永恒存在的。佛法即是法身，佛即是般若智慧和解脫，因此這裡作通用的解釋。《大般涅槃經》中說：『因為滅除了色蘊，所以獲得了常色；受、想、行、識也是如此。』那麼法身就具備了常、樂、我、凈四種功德，其他兩種功德也是這樣。如果按照一種觀點，轉化色蘊成就法身，法身是永恒不變的；轉化識蘊和想蘊成就般若智慧，般若智慧就是清凈；轉化受蘊和行蘊成就解脫，解脫就是真我。又按照四念處，轉化識蘊成就常，轉化受蘊成就樂，轉化想蘊和行蘊成就我，轉化色蘊成就凈。這樣看來，通途和別途各有兩種解釋。按照圓教的觀點，是頓悟的含義；按照別教的觀點，是漸悟的含義（以上略）。問：三障（煩惱障、業障、報障）和三道（見思道、塵沙道、無明道）都障礙常、樂、我、凈三德，三障如果開通到極致，那麼三道和四倒（常顛倒、樂顛倒、我顛倒、凈顛倒）也應該開通到極致才對。答：舉例來說，是什麼樣的例子呢？業有三種，即漏業、無漏業、非漏非無漏業，感應到三種果報，即分段生死報、方便有餘土報、實報莊嚴土報。果報由三種煩惱產生，即取相煩惱、塵沙煩惱、無明煩惱。又可以針對三種果報，一一開出三道；針對三種煩惱，一一開出四倒。 現代漢語譯本：第三，解釋止觀的體相。既然已經像前面所說的那樣豁然開朗，名字也像前面所說的那樣廣闊深遠，就必須認識到體理的淵深玄妙。這裡粗略地藉助四種含義來顯現止觀的本體：一是教相，二是眼智，三是境界，四是得失。道理憑藉教法來彰顯，教法既然很多，所以用教相來顯現；進入真理的門徑不同，所以用眼智來顯現；真諦有權巧和真實的區別，所以用境界來顯現；人們的理解有差別，所以用得失來顯現。《法華經疏》用四一來闡明真實，現在用四科來顯現本體，可以看作是相似的。用教相來顯現本體，意思是說，止觀這個名稱，教義貫通凡夫和聖人，不能只從通用的名稱中去尋求特殊的本體，所以用教相來加以區分。如果凡夫停止惡行所對治的是止相，修行善事所產生的是觀相。又如四禪和四無量心是止相，六行是觀相。這些都還沒有脫離生死輪迴，所以是以有漏為相。《大智度論》中說，除了摩黎山，沒有其他地方能出產這種香。

【English Translation】 English version: The virtues all manifest as permanence, bliss, self, and purity. The Mahāparinirvāṇa Sūtra says, 'What all Buddhas revere is the Dharma.' Because the Dharma is constant, so too are the Buddhas. The Dharma is the Dharmakāya (法身, Dharma Body), and the Buddha is prajñā (般若, wisdom) and liberation. Therefore, this is a general explanation. The Mahāparinirvāṇa Sūtra says, 'Because of the extinction of rūpa (色, form), one obtains constant rūpa; so too with vedanā (受, feeling), saṃjñā (想, perception), saṃskāra (行, mental formations), and vijñāna (識, consciousness).' Then the Dharmakāya possesses the four virtues of permanence, bliss, self, and purity, and so do the other two virtues. According to one view, transforming rūpa accomplishes the Dharmakāya, the Dharmakāya is constant; transforming vijñāna and saṃjñā accomplishes prajñā, prajñā is purity; transforming vedanā and saṃskāra accomplishes liberation, liberation is self. Furthermore, according to the four foundations of mindfulness, transforming vijñāna accomplishes permanence, transforming vedanā accomplishes bliss, transforming saṃjñā and saṃskāra accomplishes self, transforming rūpa accomplishes purity. Thus, there are two explanations each for the general and the specific. According to the perfect teaching, it is the meaning of sudden enlightenment; according to the distinct teaching, it is the meaning of gradual enlightenment (above omitted). Question: The three obstacles (煩惱障, afflictions; 業障, karma; 報障, retribution) and the three paths (見思道, views and thoughts; 塵沙道, dust and sand; 無明道, ignorance) all obstruct the three virtues of permanence, bliss, self. If the three obstacles are opened to the extreme, then the three paths and the four inversions (常顛倒, permanence; 樂顛倒, bliss; 我顛倒, self; 淨顛倒, purity) should also be opened to the extreme. Answer: Give an example. What kind of example? There are three kinds of karma, namely, defiled karma, undefiled karma, and neither defiled nor undefiled karma, which correspond to three kinds of retribution, namely, the retribution of segmented life, the retribution of expedient remaining land, and the retribution of the real reward adorned land. Retribution arises from three kinds of afflictions, namely, grasping at appearances, dust and sand afflictions, and ignorance. Furthermore, for each of the three kinds of retribution, the three paths can be opened up; for each of the three kinds of afflictions, the four inversions can be opened up. English version: Third, explaining the substance and characteristics of śamatha-vipassanā (止觀, cessation and contemplation). Now that one has become enlightened as described earlier, and the names are as vast and far-reaching as described earlier, one must recognize the profound and subtle nature of the substance and principle. Here, we roughly use four meanings to reveal the substance of śamatha-vipassanā: first, the teaching characteristics; second, the eye of wisdom; third, the realm; and fourth, the gains and losses. The principle is manifested through the teachings, and since there are many teachings, we use the teaching characteristics to manifest it. Since the paths to entering the truth are different, we use the eye of wisdom to manifest it. Since the true meaning has expedient and real aspects, we use the realm to manifest it. Since people's understanding varies, we use the gains and losses to manifest it. The Lotus Sūtra commentary uses the four ones to clarify the real, and now we use the four categories to reveal the substance, which can be seen as similar. Using the teaching characteristics to reveal the substance means that the name śamatha-vipassanā, the teachings penetrate both ordinary people and sages. One cannot seek the special substance only from the general name, so we use the teaching characteristics to distinguish it. If an ordinary person stops evil deeds, what is subdued is the characteristic of cessation; if one cultivates good deeds, what arises is the characteristic of contemplation. Furthermore, the four dhyānas (四禪, meditations) and the four immeasurables (四無量心, boundless states of mind) are the characteristics of cessation, and the six practices are the characteristics of contemplation. These have not yet escaped the cycle of birth and death, so they are characterized by defilement. The Mahāprajñāpāramitāśāstra says that apart from Mount Malaya, there is no other place that can produce this fragrance.

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栴檀。除三乘智慧余無真智慧。故非今所論也。若二乘以九想十想八背舍九次第定。多是事禪一往止相。有作四諦慧是觀相。此之止觀雖出生死而是拙度。滅色入空。此空亦得名止。亦得名非止非不止。而不得名觀。何以故。灰身滅智故不名觀。但是析法無漏為相。非今所論也巧度止有三種。一體真止。二方便隨緣止。三息二邊分別止。一體真止者。諸法從緣生。因緣空無主。息心達本源故號為沙門。知因緣假合幻化性虛故名為體。攀緣妄想得空即息。空即是真故言體真止。二方便隨緣止者。若三乘同以無言說道斷煩惱入真。真則不異。但言煩惱與習有盡不盡。若二乘體真不須方便止。菩薩入假正應行用。知空非空故言方便。分別藥病故言隨緣。心安俗諦故名為止。經言動止心常一亦得證此意也。三息二邊分別止者。生死流動涅槃保證。皆是偏行偏用不會中道。今知俗非俗俗邊寂然。亦不得非俗空邊寂然。名息二邊止。此三止名雖未見經論。映望三觀隨義立名。釋論云。菩薩依隨經教為作名字。名為法施。立名無咎。若能尋經得名即懸合此義也。詳此三止與前釋名名彷彿同。其相則異。同者。止息止似體真。停止止似方便隨緣。非止止似息二邊。其相則別所謂三諦相也。前三成次三。后一具前三。何以故。如體真止時

【現代漢語翻譯】 現代漢語譯本 栴檀（Chandana，一種香木）。除了三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的智慧之外，沒有真正的智慧。因此，這不是我們現在討論的範圍。如果二乘（Śrāvakayāna，Pratyekabuddhayāna）通過九想、十想、八背舍（Asta Vimoksha）、九次第定（Anupubbanirodha）等修習，大多是事禪，偏向于止（Samatha）的一面。有些修習四諦（Satya）的智慧，則偏向于觀（Vipassanā）的一面。這種止觀雖然可以脫離生死，但方法比較笨拙，通過滅色入空來實現。這個『空』也可以被稱為止，也可以被稱為非止非不止，但不能被稱為觀。為什麼呢？因為灰身滅智，所以不能稱為觀。這只是以分析法（Dharma）的無漏（Anāsrava）為特徵，不是我們現在討論的範圍。巧妙的止有三種：一體真止、二方便隨緣止、三息二邊分別止。 一體真止是指，諸法（Dharma）從因緣（Hetupratyaya）而生，因緣本身是空無自性的。息滅妄心，達到本源，所以被稱為沙門（Śrāmana）。知道因緣假合，幻化不實，所以名為『體』。攀緣妄想停止，就能證悟空性，空性就是真如（Tathātā），所以說『體真止』。 二方便隨緣止是指，如果三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）都用不可言說的語言來斷除煩惱，進入真如，那麼真如本身是沒有差別的。只是說煩惱和習氣有斷盡和未斷盡的區別。如果二乘體悟真如，就不需要方便止。菩薩（Bodhisattva）進入假有，正應該運用方便止。知道空不是真正的空，所以說是『方便』。分別藥物和疾病，所以說是『隨緣』。心安住於世俗諦（Saṃvṛti-satya），所以名為『止』。經中說『動止心常一』，也可以印證這個意思。 三息二邊分別止是指，生死（Samsara）的流動和涅槃（Nirvana）的保證，都是偏頗的行徑，沒有領會中道（Madhyamā）。現在知道世俗不是真正的世俗，世俗的邊際寂然。也不能執著于非世俗的空性邊際寂然，這叫做息二邊止。這三種止的名稱雖然沒有在經論中見到，但參照三觀（Tri-vidha-vipaśyanā）的意義而立名。《釋論》中說，菩薩依據經教來命名，這叫做法施（Dharma-dāna），立名沒有過失。如果能夠從經典中找到相應的名稱，就完全符合這個意義了。詳細分析這三種止，與之前的解釋名稱相似，但其相狀則不同。相似之處在於，止息的『止』類似於體真，停止的『止』類似於方便隨緣，非止的『止』類似於息二邊。其相狀則不同，指的是三諦（Tri-satya）的相狀。前面的三種成就後面的三種，後面的一種具足前面的三種。為什麼呢？比如體真止的時候。

【English Translation】 English version Chandana (Sandalwood). Apart from the wisdom of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), there is no true wisdom. Therefore, it is not what we are discussing now. If the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) practice through the Nine Thoughts, Ten Thoughts, Eight Liberations (Asta Vimoksha), Nine Successive Absorptions (Anupubbanirodha), etc., they are mostly focused on the aspect of Samatha (stopping) in practice. Some practice the wisdom of the Four Noble Truths (Satya), which is inclined towards the aspect of Vipassanā (insight). Although this Samatha-Vipassanā can escape from birth and death, the method is clumsy, achieving it by extinguishing form and entering emptiness. This 'emptiness' can also be called stopping, or neither stopping nor not-stopping, but it cannot be called insight. Why? Because of the annihilation of the body and extinction of wisdom, it cannot be called insight. It is only characterized by the unconditioned (Anāsrava) of analyzing the Dharma, which is not what we are discussing now. There are three kinds of skillful stopping: first, Stopping Based on the True Nature; second, Expedient Stopping Following Conditions; and third, Stopping the Discrimination of Two Extremes. Stopping Based on the True Nature means that all Dharmas (phenomena) arise from conditions (Hetupratyaya), and the conditions themselves are empty and without self-nature. By ceasing the deluded mind and reaching the source, one is called a Śrāmana (ascetic). Knowing that conditions are falsely combined and illusory, it is called 'based on the nature'. When clinging to deluded thoughts ceases, one can realize emptiness, and emptiness is Suchness (Tathātā), so it is called 'Stopping Based on the True Nature'. Expedient Stopping Following Conditions means that if the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all use inexpressible language to cut off afflictions and enter Suchness, then Suchness itself is without difference. It is only said that afflictions and habits have differences in being completely extinguished or not. If the Two Vehicles realize Suchness, they do not need expedient stopping. Bodhisattvas (Bodhisattva) entering the provisional existence should use expedient stopping. Knowing that emptiness is not true emptiness, it is called 'expedient'. Distinguishing between medicine and disease, it is called 'following conditions'. The mind abiding in the conventional truth (Saṃvṛti-satya) is called 'stopping'. The sutra says 'movement and stillness, the mind is always one', which can also confirm this meaning. Stopping the Discrimination of Two Extremes means that the flow of Samsara (birth and death) and the guarantee of Nirvana (liberation) are both biased practices, not understanding the Middle Way (Madhyamā). Now knowing that the conventional is not truly conventional, the boundary of the conventional is silent. One should also not cling to the silent boundary of emptiness that is not conventional, this is called Stopping the Discrimination of Two Extremes. Although the names of these three kinds of stopping are not seen in the sutras and treatises, they are named according to the meaning of the Three Contemplations (Tri-vidha-vipaśyanā). The Shìlùn (treatise) says that Bodhisattvas name things according to the teachings of the sutras, which is called Dharma-dāna (giving of the Dharma), and there is no fault in naming. If one can find corresponding names from the scriptures, it completely conforms to this meaning. Analyzing these three kinds of stopping in detail, they are similar to the previous explanations of the names, but their characteristics are different. The similarity lies in that the 'stopping' of cessation is similar to Stopping Based on the True Nature, the 'stopping' of stopping is similar to Expedient Stopping Following Conditions, and the 'stopping' of non-stopping is similar to Stopping the Discrimination of Two Extremes. Their characteristics are different, referring to the characteristics of the Three Truths (Tri-satya). The previous three accomplish the latter three, and the latter one possesses the previous three. Why? For example, at the time of Stopping Based on the True Nature.

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達因緣假名空無主流動惡息。是名止息義。停心在理正是達于因緣。是停止義。此理即真真即本源。本源不當止與不止。是非止止。此三義共成體真止相。若方便止時照假自在。散亂無知息。是止息義。停心假理如凈名入三昧觀比丘根性分別藥病。是停止義。假理不動是非止止。如是三義共成方便隨緣止相也。息二邊時生死涅槃二相俱息。是止息義。入理般若名為住緣心中道。是停止義。此實相理非止不止。是不止止義。如此三義共成息二邊止相故與前永異也。亦非今所用也。次明觀相。觀有三。從假入空名二諦觀。從空入假名平等觀。二觀為方便道得入中道雙照二諦。心心寂滅自然流入薩婆若海。名中道第一義諦觀。此名出瓔珞經所言二諦者。觀假為入空之詮空由詮會。能所合論故言二諦觀。又會空之日非但見空亦復識假。如雲除發障上顯下明。由真假顯得是二諦觀。今由假會真何意非二諦觀。又俗是所破真是所用。若從所破應言俗諦觀。若從所用應言真諦觀。破用合論故言二諦觀。又分別有三種。一約教有隨情二諦觀。約行有隨情智二諦觀。約證有隨智二諦觀。初觀之功雖未契真。得有隨教隨行論二諦觀。問初觀破用合受名。第二觀亦破用。亦應言二諦耶。答。前已受二諦名后雖破用。更從勝者受平等名也。問。

第三觀亦破用何不更從勝受名。答。前兩觀有滯故更破更用。第三觀無滯但從用受名。不得一例。問。前二觀俱觀二諦亦應俱入二諦。答。初為破病故觀假。為用真故觀真。是故俱觀。一用一不用故不俱入。問。真及中俱得稱諦。界內外俗俗則非理云何稱諦。答。地持明二法性。一事法性性差別故。二實法性性真實故。即二諦之異名。既俱得稱法性。何意不得俱稱諦。問若爾俱稱涅槃。答。經云。貧人得寶乃至獼猴得酒。又非想定即世俗涅槃。即其義也。問。若爾俱無漏耶。答論云。世間正見出世正見。問。若爾俱無生耶。答。經云。異相互無。問。從假入空必須破假而入空耶。答。通途應有四句。不破入。破入。破不入。不破不入。乃至三十六句如后說。從空入假名平等觀者。若是入空尚無空可有何假可入。當知此觀為化眾生。知真非真方便出假故言從空。分別藥病而無差謬故言入假。平等者望前稱平等也。前觀破假病不用假法但用真法。破一不破一未為平等。后觀破空病還用假法。破用既均異時相望故言平等也。今當譬之。如盲初得眼開見空見色。雖見於色不能分別種種卉木根莖枝葉藥毒種類。從假入空隨智之時。亦見二諦而不能用假。若人眼開后能見空見色。即識種類洞解因緣。粗細藥食皆識皆用利益於他。此

譬從空入假亦真真俗。正用於假為化眾生。故名為入假。復言平等。意如前說。中道第一義觀者。前觀假空是空生死。后觀空空是空涅槃。雙遮二邊。是名二空觀為方便道得會中道。故言心心寂滅流入薩婆若海。又初觀用空后觀用假。是為雙存方便。入中道時能雙照二諦。故經言。心若在定能知世間生滅法相。前之兩觀為二種方便意在此也。問。大經云。定多慧多俱不見佛性。此義云何。答。次第三觀二乘及通菩薩有初觀分。此屬定多慧少不見佛性。別教菩薩有第二觀分。此屬慧多定少亦不見佛性。二觀為方便得入第三觀。則見佛性。問。經言。十住菩薩以慧眼故見不了了。非全不見。初觀是慧眼位。第二觀是法眼位。云何而言兩眼全不見耶。答。彼次第眼偏定偏慧佛之所呵。不可言其見也。所言慧眼見者。其名乃同實是圓教十住之位。三觀現前入三諦理。名之為住。呼住為慧眼耳。故法華云愿得如世尊慧眼第一凈。如斯慧眼分見未了。故言如夜見色空中鵝雁。非二乘慧眼得如此名。故法華中譬如有人穿鑿高原唯見乾土。施功不已轉見濕土。遂漸至泥后則得水。乾土譬初觀。濕土譬第二觀。泥譬第三觀。水譬圓頓觀。又譬于教。三藏教不詮中道如干土通教如濕土。別教如泥。圓教詮中道如水。二教之所不詮二行之所不

到。偏空慧眼寧得見性。若見性者無有是處。此三觀與前三觀名一往似同義相則異。同者。前是貫穿觀諸虛妄似從假入空也。前觀達觀達理理和達事事和。似入假平等觀也。前不觀觀似中道也。其相異者。前是一諦相今是三諦相又前三觀通成后三。后三具前三。所以者何。如從假入空破四住磐石。此豈非貫穿義。所入之空空即是理。智慧顯理。即觀達義。此之空理即是非觀觀義。如此三義共成入空觀相也。從空入假亦具三義。何以故。識假名法破無知障。即是貫穿義。照假名理分別無謬。即觀達義。假理常然即不觀觀義也。此三義共成假觀相。中道之觀亦具三義。空於二邊即貫穿義。正入中道即觀達義。中道法性即不觀觀義。如此三義共成中道觀相。此依摩訶衍明三止三觀之相。以義隨相條然各別。若論三觀則有權實淺深。若論三智則有優劣前後。若論三人則有諸位大小。此則次第分張非今所用也。圓頓止觀相者。以止緣于諦則一諦而三諦。以諦繫於止則一止而三止。譬如三相在一念心。雖一念心而有三相。止諦亦如是。所止之法雖一而三。能止之心雖三而一也。以觀觀于境則一境而三境。以境發於觀則一觀而三觀。如摩醯首羅面上三目。雖是三目而是一面。觀境亦如是。觀三即一發一即三不可思議。不權不實不優不

劣不前不後。不併不別不大不小。故中論云。因緣所生法即空即假即中。又如金剛般若云。如人有目日光明照見種種色。若眼獨見不應須日。若無色者雖有日眼亦無所見。如是三法不異時不相離。眼喻于止。日喻于觀。色喻于境。如是三法不前不後。一時論三三中論一。亦復如是。若見此意即解圓頓教止觀相也。何但三一一三。總前諸義皆在一心。其相云何。體無明顛倒即是實相之真。名體真止。如此實相遍一切處隨緣歷境安心不動。名隨緣方便止。生死涅槃靜散休息。名息二邊止。體一切諸假悉皆是空。空即實相。名入空觀。達此空時觀冥中道。能知世間生滅法相如實而見。名入假觀。如此空慧即是中道無二無別。名中道觀體真之時五住磐石砂礫一念休息。名止息義。心緣中道入實相慧。名停止義。實相之性即非止非不止義。又此一念能穿五住達于實相。實相非觀亦非不觀。如此等義但在一念心中。不動真際而有種種差別。經言。善能分別諸法相。于第一義而不動。雖多名字蓋乃般若之一法。佛說種種名。眾名皆圓諸義亦圓。相待絕待對體不可思議。不可思議故無有障礙無有障礙故具足無減。是圓頓教相顯止觀體也。

○二明眼智者。體則非知非見非因非果。說之己自難。何況以示人。雖叵知見由於眼智則可

【現代漢語翻譯】 現代漢語譯本： 既非在前也非在後。既非不，也非是別樣的，既非不大也非不小。所以《中論》（Mūlamadhyamakakārikā）中說：『因緣所生法，即空、即假、即中。』又如《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）所說：『如人有眼睛，在日光照耀下能看見種種顏色。如果眼睛自己能看見，就不需要日光。如果沒有顏色，即使有日光和眼睛也無法看見。』這三種法不是不同時，也不是互相分離的。眼睛比喻為止（Śamatha，奢摩他，止息），日光比喻為觀（Vipassanā，毗婆舍那，內觀），顏色比喻為境（Viṣaya，對像）。這三種法不是在前也不是在後，一時之中論及三，三之中論及一，也是如此。如果明白了此意，就理解了圓頓教的止觀之相。哪裡僅僅是三一和一三呢？總而言之，前面所說的各種意義都在一心之中。它的相狀是怎樣的呢？體悟無明顛倒就是實相之真，名為體真止。如此實相遍及一切處，隨順因緣經歷各種境界，安心不動，名為隨緣方便止。生死涅槃，靜止散亂，休息二邊，名為息二邊止。體悟一切諸假都悉皆是空，空即是實相，名為入空觀。通達此空之時，觀照冥閤中道，能知世間生滅法相，如實而見，名為入假觀。如此空慧就是中道，無二無別，名為中道觀。體悟真理之時，五住煩惱（五種煩惱的住所）如磐石砂礫一般，一念之間休息，名為止息義。心緣中道，進入實相智慧，名為停止義。實相的性質，即非止非不止義。又此一念能穿透五住煩惱，到達實相。實相非觀也非不觀。如此等等意義，只在一念心中，不動真如之際而有種種差別。《經》中說：『善能分別諸法相，于第一義而不動。』雖然有很多名字，總括起來乃是般若（Prajñā，智慧）之一法。佛說種種名，眾多名相皆圓融，各種意義也圓滿。相待、絕待，對待、本體，不可思議。因為不可思議，所以沒有障礙；因為沒有障礙，所以具足無缺。這是圓頓教的相，顯現止觀的本體。 第二，闡明眼和智慧。本體則非知非見，非因非果。說出來自己都覺得困難，更何況是用來指示別人。雖然難以知見，但通過眼和智慧就可以。

【English Translation】 English version: Neither before nor after. Neither not, nor different, neither not big nor not small. Therefore, the Mūlamadhyamakakārikā (Treatise on the Middle Way) says: 'That which arises from conditions is emptiness, is provisional existence, is the Middle Way.' Furthermore, as the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) says: 'If a person has eyes, they can see various colors in the light of the sun. If the eyes could see by themselves, they would not need the sunlight. If there were no colors, even with sunlight and eyes, nothing could be seen.' These three dharmas (Dharma, 法) are not at different times, nor are they separate from each other. The eyes are a metaphor for Śamatha (止, calming the mind), the sunlight is a metaphor for Vipassanā (觀, insight meditation), and the colors are a metaphor for Viṣaya (境, objects). These three dharmas are neither before nor after; discussing three within one moment, and discussing one within three, is also like this. If you understand this meaning, you understand the aspect of Śamatha-Vipassanā (止觀) in the perfect and immediate teaching. Where is it only three-one and one-three? In short, all the meanings mentioned earlier are within one mind. What is its aspect like? Realizing that ignorance and delusion are the truth of reality is called Tǐ Zhēn Zhǐ (體真止, cessation based on the true nature of reality). This reality pervades all places, following conditions and experiencing all realms, with the mind at peace and unmoving, is called Suí Yuán Fāngbiàn Zhǐ (隨緣方便止, cessation based on expedient means according to conditions). Birth and death, Nirvana (涅槃), stillness and scattering, resting from the two extremes, is called Xī Èr Biān Zhǐ (息二邊止, cessation from the two extremes). Realizing that all provisional existences are empty, and emptiness is reality, is called Rù Kōng Guān (入空觀, contemplation of emptiness). When one understands this emptiness, contemplating the Middle Way in the darkness, one can know the characteristics of the arising and ceasing of phenomena in the world, seeing them as they truly are, is called Rù Jiǎ Guān (入假觀, contemplation of provisional existence). This wisdom of emptiness is the Middle Way, without duality or difference, is called Zhōng Dào Guān (中道觀, contemplation of the Middle Way). When realizing the truth, the five abodes of affliction (五住煩惱) are like rocks and gravel, resting in a single moment, is called the meaning of cessation. The mind dwells on the Middle Way, entering the wisdom of reality, is called the meaning of stopping. The nature of reality is neither stopping nor not stopping. Furthermore, this single thought can penetrate the five abodes of affliction, reaching reality. Reality is neither contemplation nor non-contemplation. Such meanings are only in one thought, with various differences while the true nature remains unmoved. The sutra says: 'Being skilled at distinguishing the characteristics of all dharmas, while remaining unmoved in the ultimate truth.' Although there are many names, in summary, it is one dharma of Prajñā (般若, wisdom). The Buddha speaks of various names, all names are complete and harmonious, and all meanings are also complete. Relative and absolute, duality and essence, are inconceivable. Because it is inconceivable, there is no obstruction; because there is no obstruction, it is complete and without lack. This is the aspect of the perfect and immediate teaching, revealing the essence of Śamatha-Vipassanā. Second, clarifying the eye and wisdom. The essence is neither knowing nor seeing, neither cause nor effect. It is difficult to explain oneself, let alone show it to others. Although it is difficult to know and see, it can be done through the eye and wisdom.

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知見。雖非因果由因果顯。止觀為因智眼為果。因是顯體之遠由。果是顯體之近由。其體冥妙不可分別。寄於眼智令體可解。今先明次第眼智者。三止三觀為因。所得三智三眼為果。三止者。若體真止妄惑不生。因止發定定生無漏。慧眼開故見第一義。真諦三昧成。故止能成眼眼能見體。得真體也。若隨緣止冥真出假心安俗諦。因此止故得陀羅尼。陀羅尼分別藥病。法眼豁開破障通無知。常在三昧不以二相見諸佛土。則俗諦三昧成。是則止能發眼眼能得體。得俗體也。若息二邊止則生死涅槃空有雙寂。因於此止發中道定。佛眼豁開照無不遍。中道三昧成。故止能得眼眼能得體。得中道體也。三觀者若從假入空空慧相應。即能破見思惑成一切智。智慧得體得真體也。若從空入假分別藥病種種法門。即破無知成道種智。智慧得體得俗體也。若雙遮二邊為入中方便。能破無明成一切種智。智慧得體得中道體也。是則三止三觀共成三眼三智。各得三體。是故顯體而談眼智。即此意也。問。眼見智知。知見異耶。答。此應四句分別。知而非見見而非知。亦知亦見不知不見。凡夫不證故不見。不聞故不知。二乘人證故亦見。聞故亦知。支佛證故是見。不聞故不知。方便道人聞故是知。未證故不見。複次信行人因聞故有慧。因慧故發

{ "translations": [ "現代漢語譯本", "知見，雖然它本身不是因果關係，但卻通過因果關係來顯現。止觀（Śamatha-Vipassanā）是因，智眼是果。因是顯現本體的遠因，果是顯現本體的近因。本體深奧玄妙，難以分別，只能藉助於眼和智來使本體可以理解。現在先說明次第，眼和智是指，三止三觀為因，所得到的三智三眼為果。三止是：如果體真止，妄惑就不會產生。因為止而生定，定而生無漏智慧。慧眼因此而開，見到第一義諦。真諦三昧成就。所以止能成就眼，眼能見到本體，得到真諦的本體。如果隨緣止，冥合真理而行出假，心安於俗諦。因為這種止，得到陀羅尼（Dhāraṇī，總持）。陀羅尼能分別藥和病。法眼豁然開朗，破除障礙，通達無知。常在三昧中，不以二相看待諸佛國土。那麼俗諦三昧成就。這就是止能啓發眼，眼能得到本體，得到俗諦的本體。如果息滅二邊，止息生死涅槃、空有兩邊的對立，因為這種止而發起中道定。佛眼豁然開朗，照耀無所不遍。中道三昧成就。所以止能得到眼，眼能得到本體，得到中道的本體。", "三觀是：如果從假入空，空慧相應，就能破除見思惑，成就一切智。智慧得到本體，得到真諦的本體。如果從空入假，分別藥和病，種種法門，就能破除無知，成就道種智。智慧得到本體，得到俗諦的本體。如果雙遮二邊，作為進入中道的方便，就能破除無明，成就一切種智。智慧得到本體，得到中道的本體。這就是三止三觀共同成就三眼三智，各自得到三體。所以爲了顯現本體而談論眼和智，就是這個意思。", "問：眼見，智知，知和見是不同的嗎？答：這應該用四句來分別：知而非見，見而非知，亦知亦見，不知不見。凡夫沒有證悟，所以不見，不聞，所以不知。二乘人證悟了，所以亦見，聞，所以亦知。支佛（Pratyekabuddha，緣覺）證悟了，所以是見，不聞，所以不知。方便道人聞，所以是知，未證悟，所以不見。再次，信行人因為聽聞佛法而有智慧，因為智慧而發起修行。" ], "english_translations": [ "English version", 'Knowledge and vision, although not themselves cause and effect, are manifested through cause and effect. Śamatha-Vipassanā (止觀, calming and insight meditation) is the cause, and the wisdom eye is the effect. The cause is the distant origin of manifesting the substance, and the effect is the near origin of manifesting the substance. The substance is mysterious and difficult to distinguish, so it is only possible to use the eye and wisdom to make the substance understandable. Now, let\'s first clarify the order: the eye and wisdom refer to the three Śamathas and three Vipassanās as the cause, and the resulting three wisdoms and three eyes as the effect. The three Śamathas are: if one practices the Śamatha of the true nature, delusional confusion will not arise. Because of Śamatha, samādhi (定, concentration) arises, and because of samādhi, non-outflow wisdom arises. The wisdom eye therefore opens, seeing the first meaning. The true nature samādhi is achieved. Therefore, Śamatha can accomplish the eye, and the eye can see the substance, obtaining the substance of the true nature. If one practices the Śamatha of following conditions, merging with the truth and practicing provisionality, the mind is at peace with conventional truth. Because of this Śamatha, one obtains Dhāraṇī (陀羅尼, total retention). Dhāraṇī can distinguish medicine and disease. The Dharma eye opens wide, breaking through obstacles and penetrating ignorance. Constantly in samādhi, one does not see the Buddha lands with dualistic appearances. Then the conventional truth samādhi is achieved. This means that Śamatha can inspire the eye, and the eye can obtain the substance, obtaining the substance of conventional truth. If one ceases the two extremes, the Śamatha ceases the opposition between birth and death, nirvāṇa, emptiness and existence, because of this Śamatha, the middle way samādhi arises. The Buddha eye opens wide, illuminating everywhere. The middle way samādhi is achieved. Therefore, Śamatha can obtain the eye, and the eye can obtain the substance, obtaining the substance of the middle way.', 'The three Vipassanās are: if one enters emptiness from provisionality, wisdom of emptiness corresponds, then one can break through the afflictions of views and thoughts, achieving all-knowing wisdom. Wisdom can obtain the substance, obtaining the substance of the true nature. If one enters provisionality from emptiness, distinguishing medicine and disease, various Dharma gates, then one can break through ignorance, achieving the wisdom of the path. Wisdom can obtain the substance, obtaining the substance of conventional truth. If one doubly negates the two extremes, as a means of entering the middle way, one can break through ignorance, achieving all kinds of wisdom. Wisdom can obtain the substance, obtaining the substance of the middle way. This means that the three Śamathas and three Vipassanās together accomplish the three eyes and three wisdoms, each obtaining the three substances. Therefore, to discuss the eye and wisdom in order to manifest the substance is this meaning.', 'Question: The eye sees, wisdom knows, are knowledge and vision different? Answer: This should be distinguished by four sentences: knowing but not seeing, seeing but not knowing, both knowing and seeing, neither knowing nor seeing. Ordinary people have not attained enlightenment, so they do not see, and do not hear, so they do not know. Those of the two vehicles have attained enlightenment, so they both see, and hear, so they also know. Pratyekabuddhas (支佛, Solitary Buddhas) have attained enlightenment, so it is seeing, and do not hear, so they do not know. Those on the path of skillful means hear, so it is knowing, and have not attained enlightenment, so they do not see. Furthermore, those who have faith have wisdom because they hear the Dharma, and because of wisdom, they initiate practice.' ] }

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無漏得一切智。此智因聞故稱智知。法行人思惟得定。因定發無漏成慧眼。此眼因禪故稱眼見。然知見同證真諦。從所因處仍本受名。故言知見也。此就慧眼一切智作此分別。餘二眼二智例爾。若一心眼智則不如此。若明不次第止觀眼智者。如前所說。止即是觀觀即是止無二無別得體近由亦如是。眼即是智智即是眼。眼故論見智故論知。知即是見見即是知。佛眼具五眼。佛智具三智。王三昧一切三昧悉入其中。首楞嚴定攝一切定。大品云。欲得道慧道種慧一切智一切種智。當學般若。問。釋論云。三智在一心中。云何言欲得道慧等當學般若。答。實爾。三智在一心中。為向人說令易解故作如此說耳。金剛般若云。如來有肉眼不。答云。有。乃至如來有佛眼不。答云。有。雖有五眼實不分張。只約一眼備有五用能照五境。所以者何。佛眼亦能照粗色。如人所見亦過人所見。名肉眼。亦能照細色如天所見亦過天所見。名天眼。達粗細色空如二乘所見。名慧眼。達假名不謬如菩薩所見。名法眼。于諸法中皆見實相。名佛眼。當知佛眼圓照無遺。故經云。五眼具足成菩提。永與三界作父母。而獨稱佛眼者。如眾流入海失本名字。非無四用也。佛智照空如二乘所見。名一切智。佛智照假如菩薩所見。名道種智。佛智照空假中皆見

實相。名一切種智。故言三智一心中得。故知一心三止所成三眼見不思議三諦。此見從止得故受眼名。一心三觀所成三智知不思議三境。此智從觀得故受智名。境之與諦左右異耳。見之與知眼目殊稱不應別說。今將境來顯智。令三觀易明。用諦來目眼使三止可解。雖作三說實是不可思議一法耳。用此一法眼智得圓頓止觀體也。如此解釋本于觀心。實非讀經安置次比。為避人嫌疑為增長信。幸與修多羅合。故引為證耳。

○三明境界者。若得能顯眼智中意。無俟所顯諦聽之說。為未解者更此一科。夫信行尚多聞。因此分別以會圓妙。法行宗深觀緣此思惟以見正境耳。就此為二。一明說境意。二明諸境離合。經云。為諸眾生開佛知見。若無中境智無所知眼無所見。當知應有佛眼境也。經云。世孰有真天眼者。不以二相見諸佛土。若無俗境此眼不應見於佛土。經云。天眼開闢慧眼見真。故知應有慧眼境也。此三諦理不可思議。無決定性實不可說。若為緣說不出三意。一隨情說即隨他意語。二隨情智說即隨自他意語。三隨智說即隨自意語。云何隨情說三諦。如盲不識乳便問他言。乳色何似。他人答言。色白如貝粖雪鶴等。雖聞此說亦不能了乳之真色。是諸盲人各各作解。競執貝粖而起四諍。凡情愚翳亦復如是。不識三諦

【現代漢語翻譯】 現代漢語譯本： 實相，名為一切種智（Sarvākāra-jñāna，指佛陀所證得的對一切事物和現象的全面、徹底的智慧）。所以說，三種智慧可以在一心之中獲得。因此可知，一心由三種止（奢摩他，Śamatha，止息一切雜念，專注於一境）所成就，三眼（肉眼、天眼、慧眼）所見的是不可思議的三諦（真諦、俗諦、中諦）。這種見解是從止獲得的，所以被稱為『眼』。一心由三種觀（毗婆舍那，Vipassanā，對事物進行如實觀察和分析）所成就，三種智慧了知不可思議的三境（真境、俗境、中境）。這種智慧是從觀獲得的，所以被稱為『智』。境與諦，只是左右名稱不同而已。見與知，只是眼目的不同稱謂，不應該分別來說。現在用境來顯明智，使三種觀更容易明白；用諦來指代眼，使三種止可以理解。雖然分為三種說法，實際上是不可思議的一法而已。用這一法，眼和智才能獲得圓頓止觀的本體。這樣的解釋，根本在於觀心，實際上不是按照讀經的順序安排的。爲了避免人們的懷疑，爲了增長信心，恰好與修多羅（Sūtra，佛經）相合，所以引用作為證據。

○關於闡明境界：如果能夠理解能顯現的眼智中的含義，就不需要所顯現的諦聽之說。爲了尚未理解的人，再增加這一科。信行的人尚且需要多聞，因此通過分別來領會圓妙。法行的人宗尚深入的觀，憑藉這種觀來思考，從而見到正確的境界。就此分為兩部分：一是闡明說境的意義，二是闡明諸境的離合。經中說：『為諸眾生開佛知見』。如果沒有中間的境界，智慧就無所知，眼就無所見。應當知道應該有佛眼所見的境界。經中說：『世間誰有真正的天眼？不以二相（有相和無相）見諸佛國土。』如果沒有世俗的境界，這天眼就不應該能見到佛國土。經中說：『天眼開闢，慧眼見真。』所以知道應該有慧眼所見的境界。這三諦之理不可思議，沒有決定的性質，實在難以言說。如果爲了因緣而說，也離不開三種意思：一是隨順情感而說，即隨他意語；二是隨順情感和智慧而說，即隨自他意語；三是隨順智慧而說，即隨自意語。什麼是隨順情感而說三諦呢？比如盲人不認識乳，便問別人說：『乳的顏色像什麼？』別人回答說：『顏色白得像貝粖、雪、鶴等。』雖然聽到這些說法，也不能瞭解乳的真正顏色。這些盲人各自作出解釋，爭執貝粖等而引起四種爭論。凡夫的情感愚昧昏暗也是這樣，不認識三諦。

【English Translation】 English version: Reality is named Sarvākāra-jñāna (all-knowing wisdom, referring to the Buddha's comprehensive and thorough wisdom of all things and phenomena). Therefore, it is said that the three wisdoms can be obtained in one mind. Thus, it is known that one mind is accomplished by the three Śamatha (stopping all distracting thoughts and focusing on one object), and the three eyes (flesh eye, heavenly eye, wisdom eye) see the inconceivable three truths (Satya: truth of suffering, truth of origin, truth of cessation). This view is obtained from Śamatha, so it is called 'eye'. One mind is accomplished by the three Vipassanā (observing and analyzing things as they really are), and the three wisdoms know the inconceivable three realms (true realm, mundane realm, middle realm). This wisdom is obtained from Vipassanā, so it is called 'wisdom'. Realm and Satya are just different names on the left and right. View and knowledge are just different names for the eyes, and should not be spoken of separately. Now, use the realm to manifest wisdom, making the three Vipassanā easier to understand; use Satya to refer to the eye, making the three Śamatha understandable. Although divided into three statements, it is actually one inconceivable Dharma. With this one Dharma, the eye and wisdom can obtain the essence of perfect and sudden Śamatha-Vipassanā. Such an explanation is fundamentally based on the contemplation of the mind, and is actually not arranged according to the order of reading the scriptures. In order to avoid people's suspicion and to increase faith, it happens to be in accordance with the Sūtra (Buddhist scriptures), so it is cited as evidence.

○ Regarding clarifying the realms: If one can understand the meaning in the eye and wisdom that can manifest, there is no need for the saying of the Satya that is manifested and heard. For those who have not yet understood, this section is added. Those who practice faith still need to hear more, and thus understand the perfect and wonderful through differentiation. Those who practice Dharma value deep contemplation, and rely on this contemplation to think, thereby seeing the correct realm. This is divided into two parts: one is to clarify the meaning of speaking about the realm, and the other is to clarify the separation and combination of the realms. The scripture says: 'To open the Buddha's knowledge and vision for all sentient beings.' If there is no middle realm, wisdom has nothing to know, and the eye has nothing to see. It should be known that there should be a realm seen by the Buddha's eye. The scripture says: 'Who in the world has a true heavenly eye? Not seeing the Buddha lands with two characteristics (form and formlessness).' If there is no mundane realm, this heavenly eye should not be able to see the Buddha lands. The scripture says: 'The heavenly eye opens up, and the wisdom eye sees the truth.' So it is known that there should be a realm seen by the wisdom eye. The principle of these three truths is inconceivable, has no definite nature, and is really difficult to speak of. If speaking for the sake of conditions, it cannot be separated from three meanings: one is to speak according to emotions, that is, speaking according to others' intentions; two is to speak according to emotions and wisdom, that is, speaking according to one's own and others' intentions; three is to speak according to wisdom, that is, speaking according to one's own intentions. What is speaking about the three truths according to emotions? For example, a blind person does not know milk, and asks others: 'What does the color of milk look like?' Others answer: 'The color is as white as shellfish powder, snow, crane, etc.' Although hearing these statements, they cannot understand the true color of milk. These blind people each make their own interpretations, arguing about shellfish powder, etc., and causing four kinds of disputes. The emotions of ordinary people are also foolish and ignorant like this, not knowing the three truths.

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大悲方便而為分別。或約有門明三諦如盲聞貝。或約空門明三諦如盲聞粖。或作空有門明三諦如盲聞雪。或作非空非有門明三諦如盲聞鶴。雖聞此說未即諦理。是諸凡夫終不能見常樂我凈真實之相。雖未得見各執空有互相是非。所以常途解二諦者。二十三家。家家不同各各異見。皆引經論莫知孰是。若言並是理則無量。若言並非悉有所據。為此義故執自非他。雖飲甘露傷命早夭。經稱文殊彌勒未悟之時。共諍二諦兩墮地獄。今世凡情偏執一文鏗然固著。雖謂為能恐乖佛旨。如是等人皆未識隨情三諦。若識此意聞種種說。即知如來俯逐根情。根情既多說不一種。此即是隨他意而說三諦也。隨情智說三諦者。就情說二就智說一。若爾不得一所論三。此就凡情。凡情悉是方便。雖即一而三但束為二。若就聖智聖智皆是實得。雖即一而三但束為一。情智相望故言三諦。如相似位人。六根凈時猶未發真見於中道。雖觀三諦約位往明。但破四住及塵沙惑。既證方便道但束為二諦。若入初住破無明見佛性。雙照二諦方稱為智。亦具三諦但束為中道第一義諦。情智合論即是隨自他意語也。隨智說三諦者。從初住去非但說中絕於視聽。真俗亦然。三諦玄微唯智所照。不可示不可思。聞者驚怪。非內非外非難非易非相非非相。非是世法無有

相貌。百非洞遣四句皆亡。唯佛與佛乃能究盡。言語道斷心行處滅。不可以凡情圖想。若一若三皆絕情望。尚非二乘所測。何況凡夫。如乳真色眼開乃見。徒費言語盲終不識。如是說者名為隨智說三諦相也。即是隨自意語。今更引經中所明二諦文。顯成三諦之說。若言凡夫人即能體達因緣生於觀解。豈非隨情說俗。體因緣即空。豈非隨情說真。若如此者即是隨情說二諦也。若言凡夫心所見名為俗諦。聖人心所見名為真諦。如此說者豈非隨情智說二諦也。若言凡夫行世間不知世間相。凡夫尚不知世間之俗。那得知真。故知二諦皆非凡情所識。如此說者豈非隨智說二諦。二諦既有三番說。三諦例此可解。疑者若言佛常依二諦說法。故有三番二諦意。今亦例此。佛常好中道降胎出生出家成道入滅皆在中夜。一色一香無非中道。若說中道豈不三意赴緣耶。又一一說各具四悉檀意。隨情中四意者。夫諦理不可說。說必寄言。言必契情情必欣悅。或聞真歡喜。或聞俗歡喜。或聞中歡喜。此即是隨情中用世界悉檀意也。夫眾生便宜不同。或聞說無戒慧增長。或聞說有戒慧增長。或聞說中戒慧增長。此即隨情中用為人悉檀意也。夫行者破惡不同。或聞有法能破睡眠覺觀等。或聞無法能破睡散等。或聞中法能破睡散等。此即隨情中用對治

【現代漢語翻譯】 現代漢語譯本： 相貌。百種錯誤觀點、否定四句（有、無、亦有亦無、非有非無）的執著都已消亡。只有佛與佛才能徹底明瞭。言語的道路斷絕，心的活動也止息。不可以凡夫的情感去揣測想像。說一或說三，都超越了情感的期望。尚且不是二乘（聲聞、緣覺）所能測度的，更何況是凡夫。如同乳中的真色，只有眼睛睜開才能看見。徒勞地費盡言語，盲人終究無法認識。這樣說，就叫做隨順智慧而說三諦的相狀。也就是隨順自己的意願說話。現在再引用經中所闡明的二諦的文句，來顯明成就三諦的說法。如果說凡夫人就能體悟通達因緣生法，產生觀解，豈不是隨順凡夫的情感而說世俗諦？體悟因緣就是空性，豈不是隨順凡夫的情感而說真諦？如果這樣，就是隨順凡夫的情感而說二諦了。如果說凡夫心所見到的叫做世俗諦，聖人心所見到的叫做真諦。這樣說，豈不是隨順凡夫的情感和智慧而說二諦？如果說凡夫在世間行走，卻不知道世間的真相。凡夫尚且不知道世間的世俗，又怎麼能知道真諦呢？所以知道二諦都不是凡夫的情感所能認識的。這樣說，豈不是隨順智慧而說二諦。二諦既然有三種說法，三諦也可以依此類推來理解。疑惑的人如果說，佛經常依據二諦說法，所以有三種二諦的意涵。現在也可以依此類推，佛經常喜歡中道，降生、出生、出家、成道、入滅都在半夜。一色一香，無非中道。如果說中道，豈不是三種意涵都應合了因緣？而且每一種說法都具備四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀）的意涵。隨順情感中的四種意涵是：真諦的道理是不可說的，說就必須寄託于言語。言語必定契合情感，情感必定欣悅。或者聽聞真諦而歡喜，或者聽聞世俗諦而歡喜，或者聽聞中道而歡喜。這就是隨順情感中運用世界悉檀的意涵。眾生的方便不同，或者聽聞說沒有戒慧而增長，或者聽聞說有戒慧而增長，或者聽聞說中道的戒慧而增長。這就是隨順情感中運用為人悉檀的意涵。修行人破除惡行的途徑不同，或者聽聞有法能破除睡眠、覺觀等，或者聽聞無法能破除睡眠散亂等，或者聽聞中道之法能破除睡眠散亂等。這就是隨順情感中運用對治悉檀的意涵。

【English Translation】 English version: Appearance. A hundred false views and attachments to the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence) have all vanished. Only Buddhas can fully understand. The path of language is cut off, and the activity of the mind ceases. It cannot be fathomed or imagined with the emotions of ordinary people. Whether speaking of one or three, it transcends emotional expectations. It is not even measurable by the Two Vehicles (Śrāvaka and Pratyekabuddha), let alone ordinary people. Like the true color in milk, it can only be seen when the eyes are opened. Vainly wasting words, a blind person will never recognize it. Speaking in this way is called explaining the characteristics of the Three Truths in accordance with wisdom. That is, speaking according to one's own intention. Now, let's further cite the sentences about the Two Truths clarified in the scriptures to manifest and accomplish the teaching of the Three Truths. If it is said that ordinary people can comprehend and understand the arising of conditioned phenomena and generate insight, isn't that explaining the conventional truth (saṃvṛti-satya) in accordance with the emotions of ordinary people? Comprehending that conditioned phenomena are emptiness, isn't that explaining the ultimate truth (paramārtha-satya) in accordance with the emotions of ordinary people? If so, it is explaining the Two Truths in accordance with the emotions of ordinary people. If it is said that what is seen by the minds of ordinary people is called the conventional truth, and what is seen by the minds of sages is called the ultimate truth, isn't that explaining the Two Truths in accordance with the emotions and wisdom of ordinary people? If it is said that ordinary people walk in the world but do not know the true nature of the world, and ordinary people do not even know the conventional aspects of the world, how can they know the ultimate truth? Therefore, it is known that the Two Truths cannot be recognized by the emotions of ordinary people. Speaking in this way, isn't that explaining the Two Truths in accordance with wisdom? Since there are three ways of explaining the Two Truths, the Three Truths can be understood by analogy. If a doubter says that the Buddha often teaches according to the Two Truths, so there are three meanings of the Two Truths, now we can also follow this analogy. The Buddha always favors the Middle Way (Madhyamā), and his descent, birth, renunciation, enlightenment, and entering into Nirvana all occur in the middle of the night. A single color or a single fragrance is nothing other than the Middle Way. If the Middle Way is spoken of, wouldn't the three meanings all accord with conditions? Moreover, each and every explanation possesses the meaning of the Four Siddhantas (catuḥ-siddhānta): the world's siddhanta (loka-siddhānta), the individual's siddhanta (pudgala-siddhānta), the remedial siddhanta (pratipakṣa-siddhānta), and the ultimate meaning siddhanta (paramārtha-siddhānta). The four meanings in accordance with emotions are: the truth of reality is unspeakable, and speaking must rely on language. Language must accord with emotions, and emotions must be joyful. Either hearing the truth brings joy, or hearing the conventional brings joy, or hearing the Middle Way brings joy. This is using the meaning of the world's siddhanta in accordance with emotions. The expedient means for sentient beings are different. Either hearing that there is no increase in precepts and wisdom, or hearing that there is an increase in precepts and wisdom, or hearing that there is an increase in the precepts and wisdom of the Middle Way. This is using the meaning of the individual's siddhanta in accordance with emotions. The ways in which practitioners break through evil deeds are different. Either hearing that there is a Dharma that can break through sleep, perception, and contemplation, etc., or hearing that there is no Dharma that can break through sleep and distraction, etc., or hearing that the Dharma of the Middle Way can break through sleep and distraction, etc. This is using the meaning of the remedial siddhanta in accordance with emotions.

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悉檀意也。夫眾生入悟不同。或聞無開解。或聞有超悟。或聞中發徹。乃至觀心亦爾或說有觀恍如雲影。或作無觀泯失身心。或作中觀神智明白。如是等種種不同。應在一不在二。應在二不在一。故云佛說生法于無生法得度。佛說無生法于生法得度。此即是用第一義悉檀意也。故法華云。佛知眾生種種欲種種行種種性種種憶想。即此四意。何故爾。種種欲是隨世界。種種性是生善。種種行是對治。種種憶想是第一義。何故性屬生善。行屬對治破惡耶。若通論。性善有冥有顯。行惡亦有冥有顯。今從義便。善是冥伏惡是彰露。如佛未出時。三乘善根冥伏不現故言善性冥也。若聞三諦此善發生。故知種種性應屬生善。可對為人悉檀也。又佛未出時。諸眾生惡行彰顯。邪非僻倒過失現前。佛為破此惡故說於三諦。故知種種行屬破惡。即對治悉檀也。種種憶想是第一義者。想是慧數。僻故成心倒見倒等。若遇知識正此想慧即成三不倒。佛欲正其此慧故說三諦。即第一義也。隨情說三諦既具四意。隨情智隨智說三諦例此可解。是則三四十二種說三諦不同。豈可以凡情局聖。謂唯一種執諍自毀耶。若知聖說無崖。終不是此非彼起增上慢高舉棱層。如有智盲人莫諍乳色。勤行方便慚愧有羞。以三止證三眼見三法獲三智知三諦。見中分

明雙照曉了。如雲除發障上顯下明。爾時乃可諦審是非決定師子吼也。私謂。隨情是並與。隨情智是半與半奪。隨智是並奪何者。如聖語凡云。汝今心想即是俗。能體達俗虛即是真。豈非並與相。汝今所知百千推畫皆是俗。唯聖所知乃是真。豈非半與半奪相。夫二諦者凡人並不識上聖獨能知。此豈非並奪。此釋易解故錄之。二明境智離合者。先境次智。眾經說諦。或四三二一離合不同。今當通說。三藏是方便之教但明二諦。菩薩初心中心緣真伏於四住。令煩惱脂消。三阿僧祇修六度行使功德身肥。百劫種相好獲五神通。得法眼照俗諦。分別根性。調熟眾生而作佛事。後心坐道場三十四心斷見思惑盡。此三十四心。八忍八智九無礙九解脫。合為三十四心也。又經言。一念六百生滅。成論師云。一念六十剎那。只是一念從假入空得慧眼。照真諦而得成佛。前已照俗次復照真。二諦雙明與弟子異菩薩但照俗不照真。二乘但照真不照俗。佛能兼俱。更加中道第一義諦。三藏二諦已是方便。於二諦上更加中道。方便之上更復方便。照見此諦更加佛眼。知此諦故更加一切種智。離則有二合則有三。是為三藏法中二諦三諦離合之相也。次三乘人同以無言說道斷煩惱。論諦離合者。俗諦則同真諦則異。大論云。空有二種。一但空。二不

【現代漢語翻譯】 現代漢語譯本 明瞭雙照，如撥開雲霧，使原本被遮蔽的事物顯現出來，下方也變得明亮。這時才能真正地審視是非，發出如雄獅般的吼聲。我私下認為，順從情感是完全給予，順從情感與智慧是半給予半剝奪，順從智慧是完全剝奪。例如聖人對凡人說：『你現在的心念想法就是世俗，能夠體悟到世俗的虛幻就是真理。』這難道不是完全給予嗎？『你現在所知的百千推測描繪都是世俗，只有聖人所知才是真理。』這難道不是半給予半剝奪嗎？所謂二諦（satya-dvaya，真諦和俗諦），凡人完全不認識，只有聖人才能獨自知曉，這難道不是完全剝奪嗎？這個解釋容易理解，所以記錄下來。 二、闡明境與智的離合：先說境，再說智。眾多經典講述諦（satya，真理），或分為四諦、三諦、二諦、一諦，離合不同。現在應當通盤解說。三藏（tripiṭaka，經、律、論）是方便之教，只闡明二諦。菩薩（bodhisattva，有情覺）的初心，以中心緣于真諦，降伏四住地煩惱，使煩惱如油脂般消融。三大阿僧祇劫（asaṃkhya，無數）修行六度（pāramitā，佈施、持戒、忍辱、精進、禪定、般若）行，使功德之身肥碩，百劫種下相好，獲得五神通。得到法眼，照見俗諦，分別眾生的根性，調伏成熟眾生，從而成就佛事。後心坐在菩提道場，以三十四心斷盡見思惑。這三十四心，包括八忍、八智、九無礙解脫、九解脫，合為三十四心。又有經文說：『一念之間有六百生滅。』成論師說：『一念有六十剎那（kṣaṇa，極短的時間）。』只是一念之間，從假入空，得到慧眼，照見真諦，從而成就佛果。先前已經照見俗諦，接著又照見真諦，二諦雙明，與弟子不同。菩薩只照見俗諦，不照見真諦。二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）只照見真諦，不照見俗諦。佛能兼顧兩者。更加上中道第一義諦（paramārtha-satya，最高真理）。三藏的二諦已經是方便，在二諦之上更加中道，方便之上更進一步方便。照見此諦，更加佛眼。知曉此諦，更加一切種智（sarvākārajñāna，佛陀所具有的對一切事物和一切道理的智慧）。分離則有二，合起來則有三，這就是三藏法中二諦、三諦離合的相狀。 其次，三乘人共同以無言的說道斷除煩惱。討論諦的離合，俗諦相同，真諦則不同。《大論》說：『空有兩種，一是但空，二是……』

【English Translation】 English version Understanding dawns clearly, like clouds dispersing to reveal what was obscured, making the lower part bright as well. Only then can one truly examine right and wrong, and roar like a lion. I privately think that following emotions is complete giving, following emotions and wisdom is half giving and half taking, and following wisdom is complete taking. For example, the sage says to ordinary people: 'Your current thoughts and ideas are worldly, and being able to realize the illusion of the worldly is truth.' Isn't this complete giving? 'Your current knowledge of hundreds of thousands of speculations and descriptions are all worldly, and only what the sage knows is truth.' Isn't this half giving and half taking? The two truths (satya-dvaya, conventional truth and ultimate truth) are completely unknown to ordinary people, and only the sage can know them alone. Isn't this complete taking? This explanation is easy to understand, so I record it. Second, clarifying the separation and union of object and wisdom: first the object, then the wisdom. Many scriptures speak of truths (satya, truths), or divide them into four truths, three truths, two truths, and one truth, with different separations and unions. Now we should explain them all together. The Tripiṭaka (tripiṭaka, the three baskets of Buddhist scriptures) is a teaching of expediency, only explaining the two truths. The initial mind of a Bodhisattva (bodhisattva, an enlightened being) focuses on the ultimate truth, subduing the four abodes of affliction, causing the afflictions to melt away like grease. For three great asaṃkhya (asaṃkhya, countless) kalpas, they cultivate the six perfections (pāramitā, generosity, morality, patience, diligence, meditation, and wisdom), making the body of merit fat, planting the marks and characteristics for hundreds of kalpas, and obtaining the five supernormal powers. They obtain the Dharma eye, illuminating the conventional truth, distinguishing the natures of beings, taming and maturing beings, thereby accomplishing the Buddha's work. Later, sitting in the Bodhi-mandala, with thirty-four minds, they completely cut off the delusions of views and thoughts. These thirty-four minds include the eight acceptances, eight wisdoms, nine unobstructed liberations, and nine liberations, which together make up the thirty-four minds. Furthermore, a sutra says: 'In one thought, there are six hundred births and deaths.' The Tattvasiddhi School says: 'One thought has sixty kṣaṇa (kṣaṇa, extremely short time).' It is only in one thought, entering emptiness from the false, obtaining the eye of wisdom, illuminating the ultimate truth, thereby attaining Buddhahood. Having previously illuminated the conventional truth, they then illuminate the ultimate truth, clarifying both truths, which is different from disciples. Bodhisattvas only illuminate the conventional truth, not the ultimate truth. The Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle) only illuminate the ultimate truth, not the conventional truth. The Buddha can encompass both. Furthermore, the Middle Way First Principle Truth (paramārtha-satya, the highest truth) is added. The two truths of the Tripiṭaka are already expedient, and on top of the two truths, the Middle Way is added, making it even more expedient on top of expediency. Illuminating this truth adds the Buddha eye. Knowing this truth adds the all-knowing wisdom (sarvākārajñāna, the wisdom of the Buddha that knows all things and all principles). Separated, there are two; combined, there are three. These are the aspects of the separation and union of the two truths and three truths in the Tripiṭaka. Secondly, the people of the Three Vehicles commonly cut off afflictions with unspoken teachings. Discussing the separation and union of truths, the conventional truth is the same, but the ultimate truth is different. The Mahāprajñāpāramitāśāstra says: 'There are two kinds of emptiness, one is mere emptiness, and the other is...'

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但空。大經云。二乘之人但見於空不見不空。智者非但見空能見不空。不空即大涅槃。二乘但空智如螢火。菩薩之人智慧如日。既空異智別則有兩諦之殊。而今合為一真諦。二乘體假入真。只入但空不能從但空入假。無化他之用。菩薩體假入但真。能從但空入假。化度眾生凈佛國土。上根菩薩體假入真。前入但空。次入不但空。則破無明見佛性。與前真永別。豈可同爲一真諦耶。昔莊嚴家云。佛果出二諦外。得此片意而作義不成。不知佛智別照何境。別斷何惑。若得今意出外義則成。開善家云。佛果不出二諦外。不能動異二乘。作義復不成。若得此意不出義亦成。古來名此為風流二諦意在此。但空不但空合時。只是一真諦。離時成兩真諦。與三藏家異。彼三藏第三諦。但有中道名無別體。眼無別見。智無別知。今則不爾。第三諦亦名真諦。亦名中道第一義諦。有別體別見別知。是為通教二諦三諦離合之相也。次別教明二諦與前求異。前之真俗合為別家之俗。俗者是世界隔別。俗有真無。凡夫為俗諦所攝。二乘為真諦所攝。既有無之異故稱為俗。勝鬘名二乘作空亂意眾生。大經云。我與彌勒共論世諦。五百聲聞謂說真諦。若論二諦俗諦不開。若作三諦。開有為俗開無為真。對不但空為第一義諦。是為別教離合之相也。◎

【現代漢語翻譯】 現代漢語譯本 但空。《大經》云：『二乘之人但見於空，不見不空。』智者非但見空，能見不空。不空即大涅槃。二乘但空，智如螢火。菩薩之人智慧如日。既空異智別，則有兩諦之殊。而今合為一真諦。二乘體假入真，只入但空，不能從但空入假，無化他之用。菩薩體假入但真，能從但空入假，化度眾生，凈佛國土。上根菩薩體假入真，前入但空，次入不但空，則破無明，見佛性，與前真永別。豈可同爲一真諦耶？ 昔莊嚴家云：『佛果出二諦外。』得此片意而作義不成，不知佛智別照何境，別斷何惑。若得今意，出外義則成。開善家云：『佛果不出二諦外。』不能動異二乘，作義復不成。若得此意，不出義亦成。古來名此為風流二諦，意在此。但空、不但空合時，只是一真諦；離時成兩真諦，與三藏家異。彼三藏第三諦，但有中道名，無別體，眼無別見，智無別知。今則不爾，第三諦亦名真諦，亦名中道第一義諦，有別體別見別知，是為通教二諦三諦離合之相也。 次別教明二諦與前求異。前之真俗合為別家之俗。俗者是世界隔別，俗有真無。凡夫為俗諦所攝，二乘為真諦所攝。既有無之異，故稱為俗。《勝鬘經》名二乘作空亂意眾生。《大經》云：『我與彌勒（Maitreya，未來佛）共論世諦，五百聲聞謂說真諦。』若論二諦，俗諦不開；若作三諦，開有為俗，開無為真，對不但空為第一義諦，是為別教離合之相也。

【English Translation】 English version Only emptiness. The Great Sutra says: 'Those of the Two Vehicles only see emptiness, and do not see non-emptiness.' The wise not only see emptiness, but can see non-emptiness. Non-emptiness is Great Nirvana. The Two Vehicles only see emptiness, their wisdom is like a firefly. The wisdom of a Bodhisattva is like the sun. Since emptiness and wisdom are different, there is a distinction between the two truths. Now they are combined into one true truth. The Two Vehicles embody the provisional and enter the true, only entering emptiness, unable to enter the provisional from emptiness, and have no use in transforming others. Bodhisattvas embody the provisional and enter the true, able to enter the provisional from emptiness, transforming and delivering sentient beings, purifying Buddha lands. Bodhisattvas of superior capacity embody the provisional and enter the true, first entering emptiness, then entering not only emptiness, thus breaking through ignorance and seeing Buddha-nature, forever separate from the previous truth. How can they be the same one true truth? The former Zhuangyan school said: 'The fruit of Buddhahood is outside the two truths.' Obtaining this partial meaning and making the interpretation is unsuccessful, not knowing what realm the Buddha's wisdom separately illuminates, what delusions it separately cuts off. If this meaning is obtained, the meaning of being outside is successful. The Kaishan school said: 'The fruit of Buddhahood is not outside the two truths.' Unable to move and differentiate the Two Vehicles, making the interpretation is again unsuccessful. If this meaning is obtained, the meaning of not being outside is also successful. In ancient times, this was called the elegant meaning of the two truths, the meaning is in this. When only emptiness and not only emptiness are combined, it is only one true truth; when separated, they become two true truths, different from the Three Pitaka school. Their Third Truth of the Three Pitakas only has the name of the Middle Way, without a separate substance, the eye has no separate seeing, the wisdom has no separate knowing. Now it is not so, the Third Truth is also called the True Truth, also called the Middle Way First Principle Truth, having a separate substance, separate seeing, separate knowing, this is the aspect of separation and combination of the two truths and three truths of the Common Teaching. Next, the Separate Teaching clarifies that the two truths seek to be different from the previous. The previous truth and conventional are combined into the conventional of the Separate school. The conventional is the separation of the world, the conventional has existence, the true has non-existence. Ordinary people are included in the conventional truth, the Two Vehicles are included in the true truth. Since there is a difference between existence and non-existence, it is called conventional. The Śrīmālādevī Siṃhanāda Sūtra calls the Two Vehicles beings with confused minds about emptiness. The Great Sutra says: 'I and Maitreya (Maitreya, the future Buddha) discuss worldly truths together, five hundred śrāvakas think we are speaking of true truths.' If discussing two truths, the conventional truth is not opened; if making three truths, opening existence is conventional, opening non-existence is true, in contrast to not only emptiness is the First Principle Truth, this is the aspect of separation and combination of the Separate Teaching.

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摩訶止觀卷第三(上)

摩訶止觀卷第三(下)

隋天臺智者大師說

門人灌頂記

◎次圓教但明一實諦。大經云。實是一諦方便說三。今亦例此。實是一諦方便說三。法華云。更以異方便助顯第一義耳。是為圓教二諦三諦一諦離合之相也。次明四諦離合者。前三諦二諦一諦皆豎辯。四諦則橫論。則有四種四諦。謂生滅無生滅無量無作等。生滅四諦即是橫開三藏二諦也。無生四諦即是橫開通教二諦也。無量四諦即是橫開別教二諦也。無作四諦即是橫開圓教一實諦也。今將中觀論。合此四番四諦。論云因緣所生法者。即生滅四諦也。我說即是空。即無生四諦也。亦為是假名。即無量四諦也。亦名中道義。即無作四諦也。二明智離合者。諸經。或說一智二三四乃至十一智等。若說三智可用觀三諦。如其增減當云何觀。一智者。經云。一切諸如來同共一法身。一心一智慧。力無畏亦然。唯一佛智即一切種智。一相寂滅相種種行類相貌皆知。名一切種智。此智觀三諦者。若言一相寂滅相。即是觀于中道。若言種種行類相貌皆知者。即是雙照二諦也。若二智者所謂權實。權即一切智道種智。觀于有無兩諦也。實即一切種智觀于中道諦也。三智觀三諦可解不說。四智者。如大品明道慧道種慧一切

【現代漢語翻譯】 現代漢語譯本 《摩訶止觀》卷第三（上） 《摩訶止觀》卷第三（下） 隋朝天臺智者大師說 門人灌頂記錄 ◎其次是圓教，只闡明一實諦（唯一真實的真理）。《大般涅槃經》說：『真實只有一個真理，爲了方便才說有三個。』現在也以此為例，真實只有一個真理，爲了方便才說有三個。《法華經》說：『更用不同的方便法門來幫助顯現第一義。』這就是圓教二諦、三諦、一諦離合的相狀。 其次說明四諦離合。前面的三諦、二諦、一諦都是豎向論述，四諦則是橫向論述。因此有四種四諦，即生滅四諦、無生四諦、無量四諦、無作四諦等。生滅四諦就是橫向展開三藏教的二諦。無生四諦就是橫向展開通教的二諦。無量四諦就是橫向展開別教的二諦。無作四諦就是橫向展開圓教的一實諦。現在用《中觀論》來配合這四種四諦。《中觀論》說：『因緣所生的法』，就是生滅四諦。『我說即是空』，就是無生四諦。『也說是假名』，就是無量四諦。『也名中道義』，就是無作四諦。 二、說明智的離合。諸經中，或者說一智、二智、三智、四智，乃至十一智等。如果說三智，可以用觀三諦來解釋。如果增加或減少，應當如何觀呢？一智，經中說：『一切諸如來共同一個法身，一心一智慧，力、無畏也是這樣。』唯一佛智就是一切種智（對一切事物的智慧）。一相寂滅相，種種行類相貌都知曉，名為一切種智。此智觀三諦，如果說一相寂滅相，就是觀于中道。如果說種種行類相貌都知曉，就是雙照二諦。如果說二智，就是權智和實智。權智即一切智、道種智，觀于有、無兩諦。實智即一切種智，觀于中道諦。三智觀三諦，容易理解，不再贅述。四智，如《大品般若經》中闡明的道慧、道種慧、一切

【English Translation】 English version Mahā-śamatha-vipassanā, Scroll 3 (Part 1) Mahā-śamatha-vipassanā, Scroll 3 (Part 2) Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by his disciple Guanding ◎ Next is the Perfect Teaching, which only elucidates the One Real Truth (Eka-satya, the single ultimate truth). The Mahāparinirvāṇa Sūtra says: 'In reality, there is only one truth, but for convenience, three are spoken of.' Now, we also follow this example: in reality, there is only one truth, but for convenience, three are spoken of. The Lotus Sūtra says: 'Furthermore, using different expedient means (upāya) to help reveal the supreme meaning (paramārtha).' This is the aspect of separation and combination of the two truths, three truths, and one truth in the Perfect Teaching. Next, explaining the separation and combination of the Four Noble Truths (catvāri āryasatyāni). The preceding three truths, two truths, and one truth are all discussed vertically, while the Four Noble Truths are discussed horizontally. Therefore, there are four types of Four Noble Truths, namely, the Four Noble Truths of arising and ceasing (saṃskṛta satya), the Four Noble Truths of non-arising (anutpāda satya), the Four Noble Truths of immeasurable (apramāṇa satya), and the Four Noble Truths of non-doing (akṛta satya), etc. The Four Noble Truths of arising and ceasing are the horizontal unfolding of the two truths of the Tripiṭaka teaching. The Four Noble Truths of non-arising are the horizontal unfolding of the two truths of the Common Teaching (sādhāraṇa yāna). The Four Noble Truths of immeasurable are the horizontal unfolding of the two truths of the Distinct Teaching (viśeṣa yāna). The Four Noble Truths of non-doing are the horizontal unfolding of the One Real Truth of the Perfect Teaching. Now, we will use the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) to match these four sets of Four Noble Truths. The Mūlamadhyamakakārikā says: 'That which arises from conditions (pratītyasamutpāda)' is the Four Noble Truths of arising and ceasing. 'I say that it is emptiness (śūnyatā)' is the Four Noble Truths of non-arising. 'It is also a provisional designation (prajñapti)' is the Four Noble Truths of immeasurable. 'It is also called the Middle Way (madhyamā pratipad)' is the Four Noble Truths of non-doing. Second, explaining the separation and combination of wisdom (jñāna). In various sutras, there are mentions of one wisdom, two wisdoms, three wisdoms, four wisdoms, and even eleven wisdoms, etc. If three wisdoms are mentioned, they can be explained using the contemplation of the three truths. If there are increases or decreases, how should one contemplate? One wisdom: the sutra says: 'All Tathāgatas share one Dharma-body (dharmakāya), one mind, one wisdom, and the powers (bala) and fearlessness (vaiśāradya) are also the same.' The unique Buddha-wisdom is the all-knowing wisdom (sarvākārajñāna). Knowing the aspect of one form of stillness (eka-lakṣaṇa-śānta-lakṣaṇa), and all kinds of activities and appearances, is called all-knowing wisdom. This wisdom contemplates the three truths: if it is said to be the aspect of one form of stillness, then it is contemplating the Middle Way. If it is said to know all kinds of activities and appearances, then it is simultaneously illuminating the two truths. If two wisdoms are mentioned, they are expedient wisdom (upāya-jñāna) and real wisdom (tattva-jñāna). Expedient wisdom is all-wisdom (sarvajñāna) and wisdom of the paths (mārga-jñāna), contemplating the truths of existence and non-existence. Real wisdom is all-knowing wisdom, contemplating the truth of the Middle Way. The contemplation of the three truths by the three wisdoms is easy to understand, so I will not elaborate further. Four wisdoms, as explained in the Mahāprajñāpāramitā Sūtra, are the wisdom of the path (mārga-jñāna), the wisdom of the kinds of paths (mārgākāra-jñāna), all

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智一切種智。釋論解此有多種。或因中但有理體。名為道慧道種慧。果上事理皆滿。名一切智一切種智。或言。因中權實故言道慧道種慧。入空為實慧入假為權慧。或言。果上權實故言一切智一切種智。直緣中道名一切智。雙照二諦名一切種智。或言。因中總別果上總別。或言。道慧道種慧是單明權實。一切智一切種智是復明權實。如是等種種釋四智。四智只是照三諦也。若經中有明五諦六七八九乃至無量者。但得此意釋之使入三諦也。十一智者。世智他心智兩種照俗諦。八智觀真諦。如實智觀中道。是名智有離合而三諦不動。複次智諦俱開者。隨其多少自相攝。如三諦即有三智。二諦即有二智。此義可解。又智諦俱不開者。且據一諦一智不增不減。此亦可解。若智雖開合終是實智慧顯實體也。次約諦智合辯者。三藏真諦發一眼一智。俗諦發一眼一智。兩諦共發一眼一智。慧眼一切智緣真諦。法眼道種智緣俗諦。佛眼一切種智共緣真俗兩諦。不得道雙照只得道前後共照耳。通教真諦發二眼二智。俗諦發一眼一智。一切智一切種智共緣真諦。道種智緣俗諦。若作別接通者。俗諦發一眼一智。真諦發一眼一智。開真出中發一眼一智。智緣諦亦如是。別教三諦一一諦各發一眼一智。智緣諦亦如是。若別教作二諦者。俗中空發

【現代漢語翻譯】 現代漢語譯本： 『智一切種智』（Sarvākārajñāna，對一切事物、一切種類都徹底明白的智慧）。釋論對此有多種解釋。或者說，在因地時，只有理體的部分，稱為『道慧』（智，通達涅槃之道的智慧）、『道種慧』（道種智，通達一切道的智慧）。在果地上，事和理都圓滿，稱為『一切智』（Sarvajñāna，通達一切法的智慧）、『一切種智』（Sarvākārajñāna，通達一切事物、一切種類都徹底明白的智慧）。 或者說，在因地時，因為有權和實，所以稱為『道慧』、『道種慧』。入空為實慧，入假為權慧。 或者說，在果地上，因為有權和實，所以稱為『一切智』、『一切種智』。直接緣于中道名為『一切智』，同時照見二諦名為『一切種智』。 或者說，因地時有總和別，果地上也有總和別。 或者說，『道慧』、『道種慧』是單獨闡明權和實，『一切智』、『一切種智』是重複闡明權和實。像這樣等等，種種解釋四智。四智只是照見三諦。 如果經文中有闡明五諦、六諦、七諦、八諦、九諦乃至無量諦的，只要理解這個意思，解釋它們使之歸入三諦即可。十一智中，世智和他心智這兩種照見俗諦，八智觀照真諦，如實智觀照中道。這稱為智有離合，而三諦不動。 再次，智和諦都開的情況是，隨著數量的多少，它們各自互相攝入。比如三諦就有三智，二諦就有二智。這個道理可以理解。又，智和諦都不開的情況是，且根據一諦一智，不增不減。這個也可以理解。如果智雖然有開合，最終還是實智，能夠顯現實體。 其次，約諦和智合起來辨析，三藏的真諦發一眼一智，俗諦發一眼一智，兩諦共同發一眼一智。慧眼和一切智緣于真諦，法眼和道種智緣于俗諦，佛眼和一切種智共同緣于真俗兩諦。不能得到同時照見，只能得到前後共同照見而已。 通教的真諦發二眼二智，俗諦發一眼一智。一切智和一切種智共同緣于真諦，道種智緣于俗諦。如果作別接通的說法，俗諦發一眼一智，真諦發一眼一智，開真出中發一眼一智。智緣于諦也是這樣。 別教的三諦，每一諦各自發一眼一智。智緣于諦也是這樣。如果別教作二諦的說法，俗中空發

【English Translation】 English version: 'Sarvākārajñāna' (Wisdom that thoroughly understands all things and all kinds). The Shastra explains this in various ways. Some say that in the causal stage, there is only the principle of reality, which is called 'Dharma-jñāna' (Wisdom of the Path, wisdom that penetrates the path to Nirvana), 'Dharma-dhātu-jñāna' (Wisdom of the Realm of Dharma, wisdom that penetrates all paths). In the fruition stage, both phenomena and principle are complete, which is called 'Sarvajñāna' (Wisdom of All, wisdom that penetrates all dharmas), 'Sarvākārajñāna' (Wisdom that thoroughly understands all things and all kinds). Or it is said that in the causal stage, because there are provisional and real aspects, they are called 'Dharma-jñāna' and 'Dharma-dhātu-jñāna'. Entering emptiness is real wisdom, and entering provisionality is provisional wisdom. Or it is said that in the fruition stage, because there are provisional and real aspects, they are called 'Sarvajñāna' and 'Sarvākārajñāna'. Directly focusing on the Middle Way is called 'Sarvajñāna', and simultaneously illuminating the two truths is called 'Sarvākārajñāna'. Or it is said that in the causal stage there are general and specific aspects, and in the fruition stage there are also general and specific aspects. Or it is said that 'Dharma-jñāna' and 'Dharma-dhātu-jñāna' separately clarify the provisional and the real, while 'Sarvajñāna' and 'Sarvākārajñāna' repeatedly clarify the provisional and the real. Like this, there are various explanations of the four wisdoms. The four wisdoms only illuminate the Three Truths. If the sutras explain five truths, six truths, seven truths, eight truths, nine truths, or even countless truths, just understand this meaning and explain them so that they are incorporated into the Three Truths. Among the Eleven Wisdoms, mundane wisdom and the wisdom of others' minds illuminate the conventional truth, the eight wisdoms contemplate the ultimate truth, and the wisdom of reality contemplates the Middle Way. This is called the separation and combination of wisdom, while the Three Truths remain unmoved. Furthermore, when both wisdom and truth are open, they mutually incorporate each other according to their quantity. For example, the Three Truths have three wisdoms, and the Two Truths have two wisdoms. This principle can be understood. Also, when both wisdom and truth are not open, they are based on one truth and one wisdom, without increase or decrease. This can also be understood. If wisdom, although having opening and closing, is ultimately real wisdom, it can manifest the substance. Next, discussing the combination of truth and wisdom, the ultimate truth of the Tripitaka (Three Baskets) gives rise to one eye and one wisdom, the conventional truth gives rise to one eye and one wisdom, and the two truths together give rise to one eye and one wisdom. The Wisdom Eye and Sarvajñāna are related to the ultimate truth, the Dharma Eye and Dharma-dhātu-jñāna are related to the conventional truth, and the Buddha Eye and Sarvākārajñāna are jointly related to both the conventional and ultimate truths. One cannot attain simultaneous illumination, but only attain joint illumination before and after. The ultimate truth of the Common Teaching gives rise to two eyes and two wisdoms, and the conventional truth gives rise to one eye and one wisdom. Sarvajñāna and Sarvākārajñāna are jointly related to the ultimate truth, and Dharma-dhātu-jñāna is related to the conventional truth. If one makes a separate connection to the common, the conventional truth gives rise to one eye and one wisdom, the ultimate truth gives rise to one eye and one wisdom, and opening the real to reveal the middle gives rise to one eye and one wisdom. The wisdom related to the truth is also like this. In the Distinct Teaching, each of the Three Truths gives rise to one eye and one wisdom. The wisdom related to the truth is also like this. If the Distinct Teaching makes two truths, the emptiness within the conventional arises

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一眼一智。俗中有發一眼一智。真諦發一眼一智。智緣諦亦如是。圓教者一實諦發三眼三智。智緣諦亦如是。問。云何以別接通。答。初空假二觀破真俗上惑盡。方聞中道。仍須修觀破無明。能八相作佛。此佛是果仍前二觀為因。故言以別接通耳。不以此佛果接三阿僧祇百劫種相之因。故不接三藏。不將此果接十地之因。故不接別。不將此果接十住斷無明。故不接圓。唯得以別接通。其義如此。

○四明得失者。失即思議。得即不思議也。若言智由心生自然照境如炬照物。若照未照此物本有。若觀不觀境自天然。諦智不相由藉。若言智不自智由境故智。境不自境由智故境。如長短相待。此是相由而有。若言境不自境亦不由智故境。境智因緣故境。智亦例然。此是共合得名。若言皆不如上三種但自然而爾。即是無因境智。此四解皆有過。所以者何。有四取則有依倚。依倚則是非。是非則愛恚愛恚生一切煩惱。煩惱生故戲論諍競生。諍競生故起身口意業。業生故輪迴苦海無解脫期。當知四取是生死本。故龍樹伐之。諸法不自生。那得自境智。無他生。那得相由境智。無共生。那得因緣境智。無無因生。那得自然境智。若執四見著。愚惑紛綸何謂為智。今以不自生等破四性。性破故無依倚乃至無業苦等。清凈心常一則

【現代漢語翻譯】 現代漢語譯本： 一眼一智：在世俗諦中，發起一眼一智；在真諦中，發起一眼一智。智慧與真諦的因緣關係也是如此。圓教的修行者，在一實諦中，發起三眼三智，智慧與真諦的因緣關係也是如此。 問：如何理解用別教來接通圓教？ 答：最初的空觀和假觀，破除真諦和俗諦上的惑，才能聽聞中道。仍然需要修習觀行來破除無明，才能成就八相成道（Buddhahood）。這個佛是果位，仍然以之前的空觀和假觀為因。所以說用別教來接通圓教。不是用這個佛果來接續三大阿僧祇劫和百劫種相的因，所以不接續三藏教。不將這個佛果來接續十地菩薩的因，所以不接續別教。不將這個佛果來接續十住位斷除無明的修行，所以不接續圓教。只有用別教來接通圓教，道理就是這樣。

四明（地名，指四明尊者）所說的得失：失就是思議，得就是不可思議。如果說智慧由心而生，自然照亮外境，就像火炬照亮物體。無論照與不照，這個物體本來就存在。無論觀與不觀，外境自然而然存在。真諦和智慧不互相依賴。如果說智慧不能自己產生智慧，而是因為外境才產生智慧；外境不能自己成為外境，而是因為智慧才成為外境，就像長和短互相依存。這是互相依賴而存在。 如果說外境不能自己成為外境，也不是因為智慧才成為外境，而是外境和智慧的因緣和合才成為外境。智慧也是同樣的道理。這是共同和合而得名。 如果說以上三種情況都不是，而是自然而然如此，那就是無因的外境和智慧。這四種解釋都有過失。為什麼呢？因為有四種執取，就會有依賴。有依賴就會有是非。有是非就會產生愛和憎。愛和憎會產生一切煩惱。煩惱產生，就會產生戲論和諍競。諍競產生，就會產生身口意業。業產生，就會在輪迴苦海中沒有解脫的期限。應當知道四種執取是生死的根本，所以龍樹菩薩要破斥它：諸法不是自己產生，哪裡能有自己的外境和智慧？沒有從他而生，哪裡能有互相依賴的外境和智慧？沒有共同產生，哪裡能有因緣和合的外境和智慧？沒有無因而生，哪裡能有自然而然的外境和智慧？如果執著這四種見解，就會愚昧迷惑，紛亂不堪，還談什麼智慧呢？現在用不自生等道理來破除四種自性。自性破除，就沒有依賴，乃至沒有業苦等等。清凈心常常保持一致，那麼……

【English Translation】 English version: 'One glance, one wisdom': In the conventional truth (saṃvṛti-satya), one glance initiates one wisdom; in the ultimate truth (paramārtha-satya), one glance initiates one wisdom. The causal relationship between wisdom and truth is also like this. Practitioners of the perfect teaching (圓教) initiate three eyes and three wisdoms in the one reality truth (一實諦), and the causal relationship between wisdom and truth is also like this. Question: How can we understand using the distinct teaching (別教) to connect to the perfect teaching (圓教)? Answer: The initial emptiness contemplation (空觀) and provisional contemplation (假觀) break through the delusions on the levels of the ultimate and conventional truths, so that one can hear of the Middle Way (中道). It is still necessary to cultivate contemplation to break through ignorance (無明) in order to achieve the eight aspects of Buddhahood (八相成道). This Buddha is the fruit, still using the previous emptiness and provisional contemplations as the cause. Therefore, it is said that the distinct teaching is used to connect to the perfect teaching. This Buddha fruit is not used to continue the causes of the three great asamkhya kalpas (三大阿僧祇劫) and the hundred kalpas of cultivating characteristics (百劫種相), so it does not connect to the Tripitaka teaching (三藏教). This Buddha fruit is not used to continue the causes of the ten bhumis (十地) of Bodhisattvas, so it does not connect to the distinct teaching. This Buddha fruit is not used to continue the practice of cutting off ignorance in the ten abodes (十住), so it does not connect to the perfect teaching. Only the distinct teaching is used to connect to the perfect teaching; the principle is like this.

The gains and losses discussed by Siming (四明, a place name, referring to Venerable Siming): Loss is thinking, and gain is unthinkable. If it is said that wisdom arises from the mind and naturally illuminates the external realm, just as a torch illuminates objects. Whether it illuminates or not, the object is originally there. Whether one contemplates or not, the external realm exists naturally. Ultimate truth and wisdom do not depend on each other. If it is said that wisdom cannot produce wisdom by itself, but wisdom arises because of the external realm; the external realm cannot become the external realm by itself, but becomes the external realm because of wisdom, just like long and short depend on each other. This is existence through mutual dependence. If it is said that the external realm cannot become the external realm by itself, nor does it become the external realm because of wisdom, but the external realm becomes the external realm because of the causes and conditions of the external realm and wisdom. Wisdom is also the same principle. This is named through common combination. If it is said that none of the above three situations are true, but it is naturally so, then it is the external realm and wisdom without cause. These four explanations all have faults. Why? Because if there are four attachments, there will be reliance. If there is reliance, there will be right and wrong. If there is right and wrong, there will be love and hate. Love and hate will produce all kinds of afflictions. When afflictions arise, there will be frivolous discussions and disputes. When disputes arise, there will be actions of body, speech, and mind. When actions arise, there will be no end to the cycle of suffering in the sea of samsara. It should be known that the four attachments are the root of birth and death, so Bodhisattva Nagarjuna (龍樹菩薩) refutes them: If dharmas do not arise by themselves, how can there be one's own external realm and wisdom? If they do not arise from others, how can there be mutually dependent external realm and wisdom? If they do not arise together, how can there be external realm and wisdom arising from causes and conditions? If they do not arise without cause, how can there be natural external realm and wisdom? If one clings to these four views, one will be foolish and confused, chaotic and unbearable, so what is wisdom? Now, the principle of not arising by itself is used to break the four natures. When the nature is broken, there is no reliance, and there is no suffering of karma, etc. The pure mind is always consistent, then...

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能見般若。以是義故自境智苦集不生。即是生生不可說。故身子默然。乃至無因境智苦集不生。即是不生不生不可說。故凈名杜口。言語道斷心行處滅。雖不可說有四悉檀因緣故亦可得說。或說自生境智。乃至或說無因境智。雖作四說性執久破。如前。但有名字。名字無性。無性之字是字不住。亦不不住。是為不可思議。故金光明雲。不可思議智境不可思議智照。即此意也。若破四性境智。此名實慧。若四悉檀赴緣說四境智者。此名權慧。如是境智凡夫兩失。二乘一得一失。菩薩兩得。何以故。凡夫有四性自行為失。無四悉檀化他為失。二乘破四性入第一義。自行為得。不度眾生化他為失。菩薩具足。是故兩得。又凡夫兩失。是思議失。二乘一得一失。俱是思議。菩薩兩得。俱不思議。此約通教辯得失。若別望通通教兩得。俱是思議。別教兩得。俱不思議。若圓望別。別教教道兩得。俱是思議。何以故。教門方便。或言無明生一切法。或言法性生一切法。或言緣修顯真修。或言真自顯。執此還成性過墮可思議中也。若證道者即不思議也。若圓教教證俱不思議。何故爾。至理無說為緣四說。但有假名。假名之名名即無生。故教證俱不可思議也。無思無念故無依倚戲論結業。無業故無生死。是名自行為得。得於實體能以不

可說說化導眾生。令出生死得於實體。是為自他俱得體也◎第四明攝法者。疑者謂止觀名略攝法不周。今則不然。止觀總持遍收諸法。何者。止能寂諸法。如灸病得穴眾患皆除。觀能照理如得珠王眾寶皆獲。具足一切佛法。大品有百二十條及一切法。皆言當學般若。般若只是觀智。觀智已攝一切法。又止是王三昧。一切三昧悉入其中。今更廣論攝法即為六意。一攝一切理。二攝一切惑。三攝一切智。四攝一切行。五攝一切位。六攝一切教。此六次第者。有佛無佛理性常住。由迷理故起生死惑。順理而觀是故論智。解故立行由行故證位。位滿故教他。事理解行因果自他等次第。皆止觀攝盡也。

○一以三止三觀攝一切理者。理是諦法如上開合偏圓不同。權實之外更無別理。除摩黎山余無栴檀。若更有者即是妄語。既以止觀顯體。即攝一切理也。

○二止觀攝一切惑者。以迷諦故起生死惑。迷即無明。若迷權理則有界內相應獨頭等無明。與見思諸使合者。名相應。不相應者名獨頭。是事不知故起貪。不知者是無明。起貪是行。貪者是識。識共四陰起是名色。色動諸根是六入。六入所著是觸。觸隨順塵是受。受所喜樂是愛。愛俱生纏是取。造當來生業是有。未來陰起是生。陰熟是老。舍陰是死。是十二輪更互為

【現代漢語翻譯】 現代漢語譯本 可以談談如何化導眾生，使他們脫離生死輪迴，獲得真實的本體。這就是自利利他，都能證得本體的道理。◎第四部分說明止觀如何涵蓋一切法。有人懷疑止觀這個名稱過於簡略，不能周全地涵蓋一切法。但實際上並非如此。止觀總持，能夠普遍地收攝一切法。為什麼這麼說呢？止能夠使諸法寂靜，就像艾灸治病，找準穴位就能去除各種病患一樣。觀能夠照亮真理，就像得到如意寶珠，就能獲得各種珍寶一樣。止觀具足一切佛法。《大品般若經》有一百二十條以及一切法，都說應當學習般若。般若只是觀智。觀智已經涵蓋了一切法。而且，止是王三昧（dhyāna-samādhi，禪定之王），一切三昧都包含在其中。現在更廣泛地討論止觀如何涵蓋一切法，可以分為六個方面：一、涵蓋一切理；二、涵蓋一切惑；三、涵蓋一切智；四、涵蓋一切行；五、涵蓋一切位；六、涵蓋一切教。這六個方面的順序是：無論有佛還是沒有佛，理性都是常住不變的。因為迷惑了理性，所以產生生死的迷惑。順應理性而觀，所以要論述智慧。因為理解了，所以建立修行。因為修行，所以證得果位。果位圓滿，所以教化他人。事、理、解、行、因、果、自、他等等的次第，都被止觀完全涵蓋。 ○一、用三止三觀來涵蓋一切理。理就是諦法（satya-dharma，真理），如上文所說，有開合、偏圓的不同。在權（upāya，方便）和實（tattva，真實）之外，沒有其他的理。除了摩黎山（Malaya Mountains）之外，沒有其他的栴檀（sandalwood）。如果還有其他的，那就是妄語。既然用止觀來顯現本體，就涵蓋了一切理。 ○二、止觀涵蓋一切惑。因為迷惑了諦（satya，真諦），所以產生生死的迷惑。迷惑就是無明（avidyā，無知）。如果迷惑了權理，就會有界內相應獨頭等無明。與見思（dṛṣṭi-vicikitsā，見惑和思惑）諸使（kleśas，煩惱）結合的，叫做相應。不相應的，叫做獨頭。因為對事情不瞭解，所以產生貪（lobha，貪慾）。不瞭解就是無明，產生貪就是行（karma，行為）。貪就是識（vijñāna，意識）。識與四陰（skandha，四蘊，即受、想、行、識）一起產生，這叫做名色（nāmarūpa，名色）。名色觸動諸根（indriya，感覺器官），就是六入（ṣaḍāyatana，六入）。六入所執著的，是觸（sparśa，觸覺）。觸順從塵（viṣaya，外境），就是受（vedanā，感受）。受所喜愛的，是愛（tṛṣṇā，愛慾）。愛與生俱來的纏縛，是取（upādāna，執取）。造作當來生的業，是有（bhava，存在）。未來陰（skandha，蘊）產生，是生（jāti，出生）。陰成熟，是老（jarā，衰老）。捨棄陰，是死（maraṇa，死亡）。這是十二輪（dvādaśāṅga-pratītyasamutpāda，十二因緣）互相輪轉。

【English Translation】 English version Let's discuss how to guide sentient beings, enabling them to escape the cycle of birth and death and attain the true substance. This is the principle of benefiting both oneself and others, both attaining the essence. ◎ The fourth part explains how cessation and contemplation encompass all dharmas. Some may doubt that the name 'cessation and contemplation' is too brief to comprehensively cover all dharmas. However, this is not the case. Cessation and contemplation, in their entirety, universally encompass all dharmas. Why is this so? Cessation can pacify all dharmas, just as acupuncture cures illness by finding the right point to eliminate various ailments. Contemplation can illuminate truth, just as obtaining a wish-fulfilling jewel grants access to various treasures. Cessation and contemplation fully possess all Buddhist teachings. The Mahāprajñāpāramitā Sūtra contains one hundred and twenty articles and all dharmas, all stating that one should study prajñā (wisdom). Prajñā is simply contemplative wisdom. Contemplative wisdom already encompasses all dharmas. Moreover, cessation is the king of samādhis (dhyāna-samādhi, meditative absorption), with all samādhis included within it. Now, to discuss more broadly how cessation and contemplation encompass all dharmas, it can be divided into six aspects: 1. Encompassing all principles; 2. Encompassing all delusions; 3. Encompassing all wisdom; 4. Encompassing all practices; 5. Encompassing all stages; 6. Encompassing all teachings. The order of these six aspects is: Whether there is a Buddha or not, the principle of reality is constant. Because of delusion regarding this principle, the delusions of birth and death arise. Contemplating in accordance with the principle is why wisdom is discussed. Because of understanding, practice is established. Because of practice, attainment of stages is realized. With the stages fulfilled, others are taught. The sequence of phenomena, principle, understanding, practice, cause, effect, self, others, etc., are all completely encompassed by cessation and contemplation. ○1. Using the three cessations and three contemplations to encompass all principles. Principle is the truth-dharma (satya-dharma, true dharma), as mentioned above, with differences in opening and closing, partial and complete. Outside of expedient means (upāya, provisional) and reality (tattva, ultimate), there is no other principle. Apart from the Malaya Mountains, there is no other sandalwood. If there were others, that would be a false statement. Since cessation and contemplation are used to reveal the essence, they encompass all principles. ○2. Cessation and contemplation encompass all delusions. Because of delusion regarding the truth (satya, the true), the delusions of birth and death arise. Delusion is ignorance (avidyā, lack of knowledge). If one is deluded about the principle of expedient means, there will be ignorance within the realms, corresponding and independent. That which combines with the afflictions (kleśas, defilements) of views and thoughts (dṛṣṭi-vicikitsā, wrong views and doubt) is called corresponding. That which does not correspond is called independent. Because one does not understand things, greed (lobha, desire) arises. Not understanding is ignorance, and the arising of greed is action (karma, action). Greed is consciousness (vijñāna, consciousness). Consciousness arises together with the four aggregates (skandha, the four aggregates of form, feeling, perception, and mental formations), which is called name and form (nāmarūpa, name and form). Name and form move the sense organs (indriya, sense faculties), which is the six entrances (ṣaḍāyatana, six sense bases). That which the six entrances cling to is contact (sparśa, contact). Contact follows the objects (viṣaya, sense objects), which is feeling (vedanā, feeling). That which feeling delights in is craving (tṛṣṇā, craving). Craving and the inherent entanglements are grasping (upādāna, clinging). Creating the karma for future lives is existence (bhava, becoming). The arising of future aggregates (skandha, aggregates) is birth (jāti, birth). The maturing of the aggregates is aging (jarā, aging). Abandoning the aggregates is death (maraṇa, death). This is the twelve-linked chain (dvādaśāṅga-pratītyasamutpāda, twelve links of dependent origination) rotating mutually.

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因果。煩惱通業。業通苦。苦通煩惱。故名三道。成論云。前行后三中。後行前七中。七是業復是道。能通後世。后三非業而能通七亦得是道。經中亦呼為十二牽連十二輪。束縛不窮故名為輪。三世間隔故名分段。覆真諦理不得解脫。此即是病說病即知藥。藥即從假入空止觀。觀藥即知病。故此惑為入空止觀所攝也。若迷實理則有界外相應獨頭等無明。所以者何。界內雖斷相應獨頭而習氣猶在。小乘中習非正使。大乘實說習即別惑。是界外無明也。故寶性論云。二乘之人雖有無常苦空無我等對治。于佛法身猶是顛倒。顛倒即是無明獨頭。無漏智業為行三種意生身。亦是五種意生身。意即是識。身即名色六入觸受。無明細惑戲論未究竟滅。即是愛取煩惱染業染生染未究竟。即是有。三種意因移即是生。其果變易即是老死。束此十二是無漏界中四種障。謂緣相生壞。緣即煩惱道。相即業道。生壞即苦道。故知界外有十二因緣。所以者何。降佛已下皆有無明。無明潤業業既被潤那得無苦。此十二輪雖不退界墮下。不妨從無明輪至老死。從老死輪至無明。障于實理良由此惑。此惑為入假入中兩觀所治。更料簡之。何以故。三種意生身凡有多種。若析體二乘及通菩薩等。先斷界內惑盡。而未曾修習假中者。生於界外。界外惑全未

【現代漢語翻譯】 現代漢語譯本 因果：煩惱貫通於業，業貫通於苦，苦貫通於煩惱，所以稱為『三道』（煩惱道、業道、苦道）。 《成實論》中說：『前行』（指無明、行）影響『后三』（指愛、取、有），『後行』（指愛、取、有）影響『前七』（指識、名色、六入、觸、受、生、老死）。其中的七支是業，又是道，能夠貫通到後世。后三支雖然不是業，但能夠貫通到前七支，也可以說是道。經典中也稱之為『十二牽連』、『十二輪』，因為束縛沒有窮盡所以稱為『輪』，因為隔斷三世所以稱為『分段』，遮蔽了真諦的道理，使人不得解脫。這就像是說了病就知道藥，藥就是從假入空的止觀，觀察藥就知道病，所以這些迷惑為入空止觀所攝。 如果迷惑于真實的道理，就會有界外相應的、獨頭的無明。為什麼這樣說呢？因為界內雖然斷除了相應的、獨頭的無明，但習氣仍然存在。小乘佛教中，習氣不是真正的煩惱，但大乘佛教認為習氣就是另外一種迷惑，是界外的無明。所以《寶性論》中說：『二乘之人雖然有無常、苦、空、無我等對治法，但對於佛的法身來說，仍然是顛倒的。』這種顛倒就是無明獨頭。無漏智業為『行』，產生三種意生身，也就是五種意生身。意就是識，身就是名色、六入、觸、受。無明細微的迷惑、戲論沒有究竟滅除，就是愛、取煩惱，染業、染生、染未究竟，就是『有』。三種意因的轉移就是『生』，其結果的變易就是『老死』。將這十二支束縛起來，就是無漏界中的四種障礙，即緣、相、生、壞。緣就是煩惱道，相就是業道，生壞就是苦道。所以知道界外也有十二因緣。為什麼這樣說呢？因為降伏佛陀以下的所有眾生都有無明，無明滋潤了業，業既然被滋潤，怎麼會沒有苦呢？這十二輪雖然不會退到界內墮落下，但不妨礙從無明輪轉到老死，從老死輪轉到無明，障礙了真實的道理，實在是因為這些迷惑。這些迷惑為入假觀、入中觀所對治。 更進一步地考察分析，為什麼呢？三種意生身本來有很多種。如果析體二乘以及通教菩薩等，先斷除了界內的所有迷惑，但沒有修習入假觀、入中觀，就會生於界外，界外的迷惑完全沒有斷除。

【English Translation】 English version Causation: Afflictions pervade karma, karma pervades suffering, and suffering pervades afflictions. Therefore, they are called the 'Three Paths' (the path of afflictions, the path of karma, and the path of suffering). The Chengshi Lun (Treatise on the Completion of Reality) states: 'The 'prior actions' (referring to ignorance and action) influence the 'latter three' (referring to craving, grasping, and becoming), and the 'latter actions' (referring to craving, grasping, and becoming) influence the 'prior seven' (referring to consciousness, name and form, the six entrances, contact, sensation, birth, and old age and death).' Among these, the seven are karma and also the path, capable of extending to future lives. Although the latter three are not karma, they can influence the prior seven and can also be considered the path. The scriptures also refer to them as the 'Twelve Links' or the 'Twelve Wheels,' because the bondage is inexhaustible, hence the term 'wheel,' and because they separate the three lifetimes, hence the term 'segments,' obscuring the truth of reality and preventing liberation. This is like stating the illness to know the medicine; the medicine is the cessation-contemplation of entering emptiness from provisionality; observing the medicine is knowing the illness, so these delusions are encompassed by the cessation-contemplation of entering emptiness. If one is deluded about the true principle, there will be ignorance that is corresponding and singular beyond the realms. Why is this so? Because although corresponding and singular ignorance is severed within the realms, the habitual tendencies still remain. In the Hinayana (Small Vehicle), habitual tendencies are not considered true afflictions, but the Mahayana (Great Vehicle) truly says that habitual tendencies are another form of delusion, which is ignorance beyond the realms. Therefore, the Ratnagotravibhāga (Treatise on the Buddha-nature) states: 'Although those of the Two Vehicles have antidotes such as impermanence, suffering, emptiness, and non-self, they are still inverted with regard to the Dharma-body of the Buddha.' This inversion is singular ignorance. Non-outflow wisdom-karma is 'action,' producing the three types of mind-made bodies, which are also the five types of mind-made bodies. Mind is consciousness, and body is name and form, the six entrances, contact, and sensation. The subtle delusions of ignorance and playful thoughts are not completely extinguished, which are craving and grasping afflictions, defiled karma, defiled birth, and defilement not yet complete, which is 'becoming.' The transference of the three types of mental causes is 'birth,' and the change of its result is 'old age and death.' Binding these twelve together are the four types of obstacles in the non-outflow realm, namely, condition, appearance, arising, and decay. Condition is the path of afflictions, appearance is the path of karma, and arising and decay are the path of suffering. Therefore, it is known that there are also twelve links of causation beyond the realms. Why is this so? Because all beings below the Buddha have ignorance. Ignorance moistens karma, and since karma is moistened, how can there be no suffering? Although these twelve wheels do not regress into the realms and fall downwards, they can still revolve from the wheel of ignorance to old age and death, and from the wheel of old age and death to ignorance, obstructing the true principle, truly because of these delusions. These delusions are treated by the contemplation of entering provisionality and the contemplation of entering the middle. To examine and analyze further, why is this so? The three types of mind-made bodies originally have many kinds. If those of the analytical Two Vehicles and the common Bodhisattvas, etc., first sever all the delusions within the realms, but have not cultivated the contemplation of entering provisionality and the contemplation of entering the middle, they will be born beyond the realms, and the delusions beyond the realms will not be severed at all.

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被伏其根則鈍。若於彼習觀時。必須次第歷劫修行學恒沙佛法。先破塵沙。塵沙雖不潤生。能障化道故須前斷。斷此惑者。止是調心方便。伏界外惑。進斷三道相應獨頭枝本皆去。故知假觀正攝得塵沙。亦攝得無明。若別圓二人通惑先盡別惑被伏。生彼界者神根即利。但修中觀治彼三道。從於初地乃至后地。地地中皆有三道。地地無明分分滅。業滅苦滅。地地相應去時獨頭亦去。地地雖有智智與無明雜。雜故亦得呼為智障。障上分智故。唯佛心中無無明則煩惱道盡。煩惱道盡故業盡。業盡故苦盡。三道究竟唯在如來。是故中觀攝得界外惑也。

○三止觀攝一切智者。諸智離合如前所說。三觀往收無不畢盡。世智不照理十一智中已攝。若廣明二十智者。亦為三觀所攝也。

○四止觀攝一切行者。前智是解。解而無行終無所至。行有兩種。所謂慧行行行。若三藏中慧行行行。乃至圓中慧行行行。慧行是正行。行行是助行。毗婆舍那能破煩惱。復須奢摩他力助正知見。正助兩行隨智而轉。如足隨眼。若三藏中無常析觀是慧行。不凈慈心等是行行。此兩行隨析智入空也。若通中體法如幻化是慧行。歷一切法數息念處緣事止觀是行行。此兩行隨體法智入空也若為化眾生修道種智緣俗理屬慧行。緣俗事者屬行行。此兩

【現代漢語翻譯】 現代漢語譯本：如果（菩薩）的根器遲鈍，那麼（斷惑）就只能是暫時壓伏。如果對於這種壓伏之法進行修習觀照，就必須次第經歷漫長的修行，學習如恒河沙數般眾多的佛法。首先要破除塵沙惑（指菩薩修行過程中，對於世間萬法的微細執著）。塵沙惑雖然不會直接導致生死輪迴，但它會障礙菩薩教化眾生的道路，所以必須先斷除。斷除這種惑，只是調伏內心的一種方便。壓伏界外之惑（指超出三界之外的惑），進一步斷除見惑、思惑這三道（指見惑、思惑、無明惑）相應的獨頭無明和根本無明，都要去除。所以可知，假觀（指從空入假，觀一切法皆是因緣和合的假有）真正地包含並攝取了塵沙惑，也攝取了無明惑。如果別教和圓教的修行人，通惑（指見惑和思惑）先斷盡，別惑（指塵沙惑和無明惑）被壓伏，那麼生到彼界（指證果的境界）時，神根就會變得敏銳。只需要修習中觀（指不落兩邊，觀一切法空有不二的中道），來對治那三道之惑。從初地（指菩薩修行過程中的第一個階位）乃至后地（指菩薩修行過程中的最高階位），每一地中都有三道之惑。每一地的無明惑都會逐漸滅除，業障也隨之滅除，苦果也隨之滅除。每一地相應去除時，獨頭無明也會隨之去除。每一地雖然有智慧，但智慧與無明雜糅在一起，因為這種雜糅，也可以稱之為智障（指菩薩修行過程中，因為執著于所證的智慧而產生的障礙），它會障礙菩薩證得上分的智慧。只有在佛的心中，才沒有無明，所以煩惱道才能斷盡。煩惱道斷盡，業障才能斷盡，業障斷盡，苦果才能斷盡。三道究竟斷盡，唯有如來才能做到。因此，中觀攝取了界外之惑。 三止觀（指體真止觀、方便隨緣止觀、息二邊分別止觀）攝取一切智慧，各種智慧的離合關係如前文所說。三種觀法往復收攝，沒有不完全包含的。世間的智慧不能照見真理，已經在十一智（指佛法中的十一種智慧）中被包含。如果廣泛地說明二十智（指佛法中的二十種智慧），也都被三種觀法所攝取。 四止觀（指漸次止觀、不定止觀、圓頓止觀、三種止觀）攝取一切修行。前面的智慧是理解，理解而沒有行動，最終什麼也達不到。行動有兩種，所謂的慧行（指以智慧為指導的行動）和行行（指輔助智慧的行動）。無論是三藏教中的慧行和行行，乃至圓教中的慧行和行行，慧行是正行（指主要的修行方法），行行是助行（指輔助的修行方法）。毗婆舍那（Vipassanā，觀）能夠破除煩惱，還需要奢摩他（Śamatha，止）的力量來輔助正知見。正行和助行兩種修行，隨著智慧而運轉，就像腳跟隨眼睛一樣。如果三藏教中的無常析觀（指通過分析無常的現象來觀察）是慧行，不凈觀、慈心觀等是行行。這兩種修行隨著析智（指分析的智慧）而進入空性。如果通教中的體法如幻化是慧行，經歷一切法，數息觀、念處觀、緣事止觀是行行。這兩種修行隨著體法智（指體悟一切法皆空的智慧）而進入空性。如果爲了教化眾生而修道種智（指菩薩爲了利益眾生而修習的智慧），緣於世俗的道理，屬於慧行。緣於世俗的事情，屬於行行。這兩種

【English Translation】 English version: If the roots of a Bodhisattva are dull, then the subduing (of afflictions) is only temporary. If one practices contemplation on this subduing method, one must gradually go through kalpas of practice, learning Buddha-dharmas as numerous as the sands of the Ganges. First, one must break through the afflictions of dust and sand (referring to the subtle attachments to worldly phenomena during a Bodhisattva's practice). Although the afflictions of dust and sand do not directly cause birth and death, they obstruct the Bodhisattva's path of teaching and transforming beings, so they must be broken through first. Breaking through these afflictions is merely a convenient method for taming the mind. Subduing the afflictions beyond the realms (referring to afflictions beyond the Three Realms), further breaking through the corresponding single-headed ignorance and fundamental ignorance of the three paths (referring to the afflictions of views, afflictions of thought, and afflictions of ignorance), all must be removed. Therefore, it can be known that the provisional contemplation (referring to entering the provisional from emptiness, contemplating that all dharmas are provisionally existent due to causes and conditions) truly encompasses and gathers the afflictions of dust and sand, and also gathers the afflictions of ignorance. If practitioners of the Separate Teaching and the Perfect Teaching first exhaust the common afflictions (referring to the afflictions of views and afflictions of thought), and the separate afflictions (referring to the afflictions of dust and sand and afflictions of ignorance) are subdued, then when they are born into that realm (referring to the state of realization), their spiritual roots will become sharp. They only need to practice the Middle Way contemplation (referring to not falling into extremes, contemplating that all dharmas are neither empty nor existent, but the Middle Way) to cure those three paths of afflictions. From the first Bhumi (the first stage in a Bodhisattva's practice) to the last Bhumi (the highest stage in a Bodhisattva's practice), in each Bhumi there are the three paths of afflictions. The afflictions of ignorance in each Bhumi will gradually be extinguished, and karmic obstacles will also be extinguished, and the suffering results will also be extinguished. When each Bhumi is correspondingly removed, the single-headed ignorance will also be removed. Although there is wisdom in each Bhumi, the wisdom is mixed with ignorance, and because of this mixture, it can also be called intellectual obscuration (referring to the obstacles that arise in a Bodhisattva's practice due to attachment to the wisdom attained), which obstructs the Bodhisattva's attainment of higher wisdom. Only in the mind of the Buddha is there no ignorance, so the path of afflictions can be completely exhausted. When the path of afflictions is exhausted, karmic obstacles can be exhausted, and when karmic obstacles are exhausted, suffering results can be exhausted. The complete exhaustion of the three paths can only be achieved by the Tathagata. Therefore, the Middle Way contemplation encompasses the afflictions beyond the realms. The three Samatha-Vipassanās (referring to True Nature Samatha-Vipassanā, Expediently Adapting Samatha-Vipassanā, and Ceasing the Two Extremes Samatha-Vipassanā) encompass all wisdoms. The separation and combination of various wisdoms are as described earlier. The three contemplations gather and encompass everything without exception. Worldly wisdom cannot illuminate the truth and has already been included in the eleven wisdoms (referring to the eleven types of wisdom in Buddhism). If the twenty wisdoms (referring to the twenty types of wisdom in Buddhism) are explained extensively, they are also encompassed by the three contemplations. The four Samatha-Vipassanās (referring to Gradual Samatha-Vipassanā, Indeterminate Samatha-Vipassanā, Sudden and Perfect Samatha-Vipassanā, and the Three Samatha-Vipassanās) encompass all practices. The preceding wisdom is understanding, and without action, one will ultimately achieve nothing. There are two types of action, namely wisdom-guided action and action-guided action. Whether it is wisdom-guided action and action-guided action in the Tripitaka Teaching, or even wisdom-guided action and action-guided action in the Perfect Teaching, wisdom-guided action is the primary practice, and action-guided action is the auxiliary practice. Vipassanā (contemplation) can break through afflictions, and the power of Śamatha (calm abiding) is also needed to assist in correct knowledge and views. The two practices, primary and auxiliary, revolve with wisdom, just as the feet follow the eyes. If the contemplation of impermanence and analysis in the Tripitaka Teaching is wisdom-guided action, the contemplation of impurity, the contemplation of loving-kindness, etc., are action-guided action. These two practices enter emptiness with analytical wisdom. If the embodiment of dharmas as illusory transformations in the Common Teaching is wisdom-guided action, then experiencing all dharmas, counting breaths, mindfulness of the four foundations, and contemplating cessation and observation of events are action-guided action. These two practices enter emptiness with the wisdom of embodying dharmas. If one cultivates the wisdom of the path for the sake of teaching and transforming sentient beings, relying on worldly principles, it belongs to wisdom-guided action. Relying on worldly matters belongs to action-guided action. These two

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行隨道種智入假也。若中道緣于實相。一道清凈是慧行。歷一切法門諸度皆是摩訶衍。十二因緣即是佛性。念處即是坐道場等是行行。此兩行隨中智入實相也。複次根本四禪定慧等故兩攝。欲界定少慧多觀攝。中間亦爾。四空定多慧少止攝。四無量心前三心觀攝。舍心止攝。九想八念十想觀攝。八背舍前三背舍觀攝。后五止攝。九次第定師子奮迅超越等是止攝。四念處是慧性觀攝。若作四意止說者。作心記錄不凈等。此屬止攝而終是觀為主。四正勤為成念處一往觀攝。若兩惡不生止攝。兩善為生觀攝。四如意足從四因緣得定即果為名止攝。五根信進慧三根觀攝。念定止攝。又信念兩屬。五力亦如是。七覺分擇法喜進等觀攝。除舍定止攝。念通兩處。八正正見正思惟觀攝。正業正語正命屬戒即止攝。正念正定正精進止攝。四諦三諦是有為行屬觀門。滅諦是無為行屬止門。十六行皆是觀門。四弘誓依四諦起如彼。十八不共法三業隨智慧行觀攝。三無失止攝。知三世觀攝。余可知。四無畏者。一切智無畏屬觀攝。漏盡止攝。至處道觀攝。障道止攝。三三昧門止攝。三解脫門觀攝。六度者。前三是功德止攝。后三是智慧觀攝。又五度功德止攝。般若觀攝。又六度皆是功德莊嚴止攝。乃至九種大禪百八三昧皆屬止攝。十八空十喻

五百陀羅尼皆觀攝。如是等一切慧行行行。無不為止觀所攝。當知止觀名略攝義則廣。

○五攝一切位者。若云一地即二地。二地即三地。寂滅真如有何次位。此則無有次位。又大乘經中處處皆說一切地位。良以無生無滅正慧無所得。能治煩惱業苦。三道若凈于無為法中而有差別次位何嫌。若析法入空有無二門所斷三道。如毗曇所明七賢七聖四沙門果。成論所明二十七賢聖等差別位相。乃至非有非無門位。皆為析空觀。攝。若體法四門入空所斷三道。如大品明三乘共位。干慧乃至八地悉同入空止觀攝。若從空入假修歷別行。不得意者成三十心伏惑之位。即用空假兩觀攝。若得意能破三道成十地位。即第三觀攝。或純用假觀攝。乃至四門亦如是。若圓信解行即事而真。從觀行入相似。進破無明開示悟入佛之知見。凡四十二位。同乘寶乘直至道場。涅槃說十五日月光用轉顯譬其智德。十六日月光用漸減譬其斷德。亦如十四般若是因位。十五如妙覺是果位。皆用中觀攝。乃至四門亦如是。問。大乘不明地位止觀何所攝耶答。大乘經論皆明地位。汝畏地位入無地位。不免無縛。文字性離即是解脫。雖說地位即無地位。中論云。如外人破世間因果則無今世後世。破出世因果則無三寶四諦四沙門果。無何等三寶。見既不滅則

【現代漢語翻譯】 現代漢語譯本 五百陀羅尼（Dharani，總持）皆為觀所統攝。像這樣的一切慧行（智慧的修行），無不被止觀所包含。應當知道，止觀這個名稱雖然簡略，但其含義卻非常廣泛。

○ 五攝一切位：如果說一個地（菩薩的階位）就是二地，二地就是三地，那麼寂滅真如（涅槃的真實狀態）又有什麼次第位次呢？這樣說來，確實沒有次第位次。然而，大乘經典中處處都在講一切地位。這是因為無生無滅的正慧（正確的智慧）是無所得的，它能夠治理煩惱、業和苦。如果三道（見道、修道、無學道）清凈，那麼在無為法（不生不滅的真理）中存在差別和位次又有什麼妨礙呢？如果分析法而入空，用有無二門所斷的三道，就像《毗曇》（Abhidhamma，論藏）所闡明的七賢七聖四沙門果（聲聞乘的四種果位）那樣，《成論》（成實論）所闡明的二十七賢聖等差別位，乃至非有非無門的位次，都為析空觀（分析諸法為空性的觀法）所統攝。如果體法（直接體悟諸法實相）四門入空所斷的三道，就像《大品》（摩訶般若波羅蜜經）所闡明的三乘共位（聲聞乘、緣覺乘、菩薩乘共同的階位），從干慧地（五停心觀等）乃至八地（不動地），都同樣被入空止觀所統攝。如果從空入假（從空性進入假有），修習歷別行（次第修習各種行門），不得意者成就三十心伏惑之位（三十個階位，用於降伏煩惱），這就可以用空假兩觀（空觀和假觀）來統攝。如果得意，能夠破除三道，成就十地位（菩薩的十個階位），就用第三觀（中道觀）來統攝，或者純粹用假觀來統攝，乃至四門也是如此。如果圓信解行（圓滿的信心、理解和修行）即事而真（在現象中直接體悟真理），從觀行位進入相似位（相似解脫的階位），進而破除無明（根本的迷惑），開示悟入佛之知見（開啟、指示、領悟、進入佛的智慧和見解），總共有四十二位，一同乘坐寶乘（大乘佛法）直至道場（菩提樹下）。《涅槃經》說，十五日月光用轉顯，譬如其智德（智慧的功德）；十六日月光用漸減，譬如其斷德（斷除煩惱的功德）。也像十四般若（十四種智慧）是因位，十五如妙覺（等覺菩薩）是果位，都用中觀（中道觀）來統攝，乃至四門也是如此。問：大乘經典不明地位，那麼止觀又該如何統攝呢？答：大乘經論都闡明地位。你畏懼地位而進入無地位，也無法避免無縛（沒有束縛）。文字的自性就是遠離，也就是解脫。雖然說地位，也就是無地位。《中論》說，如果外道破除世間的因果，就沒有今世和後世；破除出世間的因果，就沒有三寶（佛、法、僧）、四諦（苦、集、滅、道）、四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。沒有何等三寶，見解既然不滅，那麼

【English Translation】 English version All five hundred Dharanis (總持, mantras that encapsulate the essence of teachings) are encompassed by contemplation. All such practices of wisdom are invariably contained within Śamatha-Vipassanā (止觀, calming and insight meditation). It should be understood that while the name Śamatha-Vipassanā is concise, its meaning is vast.

○ The Five Encompass All Stages: If one were to say that one Bhumi (地, Bodhisattva stage) is the same as the second Bhumi, and the second Bhumi is the same as the third Bhumi, then what sequential stages would there be in the quiescence of True Suchness (真如, the true nature of reality, Nirvana)? In that case, there would indeed be no sequential stages. However, the Mahayana sutras everywhere speak of all the stages. This is because the non-arising and non-ceasing correct wisdom (正慧, right wisdom) is without attainment, and it can cure afflictions, karma, and suffering. If the Three Paths (三道, the paths of seeing, cultivation, and no-more-learning) are purified, what harm is there in having differences and sequential stages within the unconditioned Dharma (無為法, the uncreated truth)? If one analyzes the Dharma and enters emptiness, using the two gates of existence and non-existence to sever the Three Paths, as the Abhidhamma (毗曇, the collection of philosophical treatises in the Buddhist canon) explains the Seven Worthies, Seven Sages, and Four Śrāmaṇa Fruits (四沙門果, the four stages of enlightenment in the Hearer Vehicle), and as the Tattvasiddhi Śāstra (成論, a treatise on the establishment of truth) explains the twenty-seven Worthies and Sages, and even the stages of non-existence and non-non-existence, all are encompassed by the Analytical Emptiness Contemplation (析空觀, contemplation that analyzes phenomena as empty). If one embodies the Dharma and enters emptiness through the Four Gates, severing the Three Paths, as the Mahaprajnaparamita Sutra (大品, the Great Perfection of Wisdom Sutra) explains the common stages of the Three Vehicles (三乘, Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle), from the Dry Insight Stage (干慧地, the stage of initial insight) up to the Eighth Bhumi (八地, the Immovable Ground), all are similarly encompassed by the Śamatha-Vipassanā of entering emptiness. If one enters provisionality from emptiness, cultivating distinct practices in sequence, and fails to achieve the intended result, one attains the stage of subduing afflictions with the Thirty Minds (三十心, thirty stages for subduing afflictions), which can be encompassed by the two contemplations of emptiness and provisionality (空假兩觀, emptiness and provisionality). If one succeeds and can break through the Three Paths, attaining the Ten Bhumis (十地位, the ten Bodhisattva stages), one uses the Third Contemplation (中道觀, the Middle Way contemplation) to encompass it, or purely uses the provisionality contemplation to encompass it, and so on for the Four Gates. If one has complete faith, understanding, and practice, realizing truth directly from phenomena, entering the stage of resemblance from the stage of contemplation and practice, further breaking through ignorance, and revealing, instructing, awakening, and entering the Buddha's knowledge and vision (開示悟入佛之知見, opening, showing, awakening, and entering the Buddha's knowledge and vision), there are a total of forty-two stages, all riding the precious vehicle (大乘佛法, the Great Vehicle) together until reaching the Bodhi-mandala (道場, the place of enlightenment). The Nirvana Sutra says that the light of the fifteenth day of the moon becomes increasingly manifest, symbolizing the virtue of wisdom (智德, the merit of wisdom); the light of the sixteenth day of the moon gradually diminishes, symbolizing the virtue of severance (斷德, the merit of cutting off afflictions). Similarly, the fourteen Prajnas (十四般若, fourteen kinds of wisdom) are the causal stage, and the fifteenth, such as Wondrous Enlightenment (妙覺, the Wonderful Enlightenment Bodhisattva), is the resultant stage, all encompassed by the Middle Way Contemplation (中觀, the contemplation of the Middle Way), and so on for the Four Gates. Question: If the Mahayana sutras do not clearly explain the stages, then how does Śamatha-Vipassanā encompass them? Answer: The Mahayana sutras and treatises all explain the stages. You fear the stages and enter the stage of no stages, but you cannot avoid being without bonds (沒有束縛). The nature of words is detachment, which is liberation. Although stages are spoken of, they are also no stages. The Madhyamaka-karika (中論, the Treatise on the Middle Way) says that if outsiders destroy worldly cause and effect, there will be no present life or future life; if they destroy transmundane cause and effect, there will be no Three Jewels (三寶, Buddha, Dharma, Sangha), Four Noble Truths (四諦, suffering, origin, cessation, path), or Four Śrāmaṇa Fruits (四沙門果, Stream-enterer, Once-returner, Non-returner, Arhat). If there are no Three Jewels, and the view is not extinguished, then

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無三藏中三寶四諦四沙門果。尚不得拙度道果。何處有後三番三寶四諦四沙門果。此斥外道全無四番三寶等也。若斥拙度者。但有三藏中三寶四諦四沙門果。無後三番道果也。如我所破者。即有三寶四諦四沙門果。何者。析破界內煩惱業苦。即有三藏三寶四諦四沙門果。若體破者。即有三番三寶四諦四沙門果。點此一語治內之留滯破外以閑邪。去二邊之邪小。正三寶四諦則立。云何言無邪。但有位無位非證不了。今但信教教有則階位宛然。教無則豁同空凈。無句義是菩薩句義。點空論位位不可得。不應生諍也。又約中論偈四句亦得有地位義。偈云。因緣所生法。我說即是空者。即破煩惱業苦。便有須陀洹若智若斷。是菩薩無生法忍。六地齊二乘。七地為方便。十地為如佛。此位自明。云何言無。偈亦名為假名者。是漸次破界外三道。即有四十二賢聖位。云何言無。偈亦名中道義。即是圓破五住。便有六即之位。云何言無。只用四句攝一切位。一切位不出四句。四句不出止觀。故言攝位也。

○六攝一切教者。毗婆沙云。心能為一切法作名字。若無心則無一切名字。當知世出世名字。悉從心起。若觀心僻越順無明流。則有一切諸惡教起。所謂僧佉衛世九十五種邪見教生。亦有諸善教起。五行六甲。陰陽八卦。五經

【現代漢語翻譯】 現代漢語譯本： 沒有三藏（Tripitaka）中的三寶（Buddha, Dharma, Sangha）、四諦（Four Noble Truths）、四沙門果（Four Fruits of Recluseship）。尚且不能通過拙劣的方法證得道果。哪裡會有後三番的三寶、四諦、四沙門果呢？這是斥責外道完全沒有四番三寶等。如果斥責拙劣的證悟方法，那麼（他們）只有三藏中的三寶、四諦、四沙門果，沒有後三番的道果。如果像我所破斥的那樣，就既有三寶、四諦、四沙門果。為什麼呢？剖析破除界內的煩惱、業、苦，就有了三藏三寶、四諦、四沙門果。如果體悟破除，就有了三番三寶、四諦、四沙門果。點明這一句話，可以治理內心的留滯，破除外道的邪見，去除二邊的邪小，正立三寶四諦。怎麼能說沒有（這些）呢？只是有位階和無位階，沒有證悟就不能了知。現在只要相信教法，教法中有，那麼階位就宛然存在。教法中沒有，那麼就豁然如同空凈。沒有句義就是菩薩的句義。如果執著于空而論位階，那麼位階就不可得，不應該產生爭論。又可以根據《中論》偈的四句來理解地位的意義。偈語說：『因緣所生法，我說即是空』，就是破除煩惱、業、苦，便有須陀洹（Srotapanna，入流果）的智慧和斷證。這是菩薩的無生法忍。六地菩薩與二乘（聲聞和緣覺）齊等，七地菩薩為方便，十地菩薩如同佛。這些位階自然明瞭，怎麼能說沒有呢？偈語也名為假名，是漸次破除界外的三道，便有四十二賢聖位，怎麼能說沒有呢？偈語也名中道義，就是圓滿破除五住煩惱，便有六即的位階，怎麼能說沒有呢？僅僅用四句就攝盡了一切位階，一切位階都離不開這四句，這四句離不開止觀，所以說攝位。 ○六、攝一切教： 《毗婆沙論》（Vibhasa）說：心能為一切法作名字，如果沒有心，就沒有一切名字。應當知道世間和出世間的名字，都從心生起。如果觀察心偏頗邪越，順著無明之流，就會有一切諸惡教產生，所謂僧佉（Samkhya）、衛世（Vaisheshika）等九十五種邪見教產生。也有諸善教產生，如五行、六甲、陰陽八卦、五經。

【English Translation】 English version: There are no Three Jewels (Buddha, Dharma, Sangha), Four Noble Truths, or Four Fruits of Recluseship in the Tripitaka (Three Baskets). One cannot even attain the fruit of the path through clumsy methods. Where would there be the subsequent three sets of Three Jewels, Four Noble Truths, and Four Fruits of Recluseship? This is to rebuke the external paths for completely lacking the four sets of Three Jewels, etc. If one rebukes clumsy methods of realization, then (they) only have the Three Jewels, Four Noble Truths, and Four Fruits of Recluseship in the Tripitaka, without the subsequent three sets of fruits of the path. If, as I refute, there are both the Three Jewels, Four Noble Truths, and Four Fruits of Recluseship. Why? Analyzing and breaking through the afflictions, karma, and suffering within the realm, one has the Three Jewels, Four Noble Truths, and Four Fruits of Recluseship of the Tripitaka. If one realizes and breaks through, one has the three sets of Three Jewels, Four Noble Truths, and Four Fruits of Recluseship. Pointing out this one sentence can cure the stagnation of the mind, break through the wrong views of external paths, remove the small evils of the two extremes, and correctly establish the Three Jewels and Four Noble Truths. How can one say there are none (of these)? It is just that with or without position, one cannot know without realization. Now, as long as one believes in the teachings, if there are teachings, then the stages are clearly present. If there are no teachings, then it is as open and pure as emptiness. The meaning of no sentence is the meaning of a Bodhisattva. If one clings to emptiness and discusses stages, then the stages cannot be attained, and one should not create disputes. Furthermore, one can also understand the meaning of position according to the four lines of the verses in the Madhyamaka-karika (Treatise on the Middle Way). The verse says: 'The dharmas that arise from conditions, I say are emptiness,' which is to break through afflictions, karma, and suffering, and then there is the wisdom and severance of a Srotapanna (stream-enterer). This is the Bodhisattva's forbearance of the unproduced dharmas. The sixth bhumi (stage) of a Bodhisattva is equal to the two vehicles (Sravakas and Pratyekabuddhas), the seventh bhumi is for skillful means, and the tenth bhumi is like a Buddha. These stages are naturally clear, how can one say there are none? The verse is also called a provisional name, which is to gradually break through the three paths outside the realm, and then there are the forty-two stages of sages and worthies, how can one say there are none? The verse is also called the meaning of the Middle Way, which is to perfectly break through the five kinds of delusion, and then there are the six identities, how can one say there are none? Just using the four lines encompasses all stages, and all stages cannot be separated from these four lines, and these four lines cannot be separated from zhi guan (cessation and contemplation), therefore it is said to encompass the stages. ○6. Encompassing All Teachings: The Vibhasa (Commentary) says: The mind can create names for all dharmas. If there is no mind, there are no names. One should know that all worldly and supramundane names arise from the mind. If one observes the mind as biased and deviant, following the flow of ignorance, then all kinds of evil teachings will arise, such as the ninety-five kinds of wrong views of the Samkhya and Vaisheshika. There are also good teachings that arise, such as the Five Elements, Six Jia, Yin and Yang Eight Trigrams, and the Five Classics.

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子史。世智無道名教。皆從心起。云何出世名教皆從心起。堅意寶性論云。有一大經卷如三千大千世界大。記大千世界事。如中如小四天下三界等大者。皆記其事在一微塵中。一塵既然一切塵亦爾。一人出世以凈天眼見此大經卷。而作是念。云何大經在微塵內而不饒益一切眾生。即以方便破出此經以益於他。如來無礙智慧經卷具在眾生身中。顛倒覆之不信不見。佛教眾生修八聖道。破一切虛妄見己智慧與如來等。此約微塵附有為喻。又約空為喻者。發菩提心論云。譬如有人見佛法滅。以如來十二部經仰書虛空宛然具足。一切眾生無有知者。久久之後。更有一人遊行于空。見經嗟咄。云何眾生不知不見。即便寫取示導眾生。云何寫經。謂令眾生修八正道破虛妄等。修有多種。若觀心因緣生滅無常修八正道者。即寫三藏之經。若觀心因緣即空修八聖道。即寫通教之經。若觀心分別校計有無量種。凡夫二乘所不能測。法眼菩薩乃能見之。是修無量八正道。即寫別教之經。若觀心即是佛性圓修八正道。即寫中道之經。明一切法悉出心中。心即大乘心即佛性。自見己智慧與如來等。又觀心即假即中者。即攝華嚴之經。若觀心因緣生法生滅者。即攝三藏四阿含教如乳之經。若觀心即空者。即攝共般若如酪之經。若具觀心因緣生法即

【現代漢語翻譯】 現代漢語譯本 子史、世智（世俗的智慧）無道名教（沒有道的名教），都從心起。那麼，如何解釋出世的名教也從心起呢？ 《堅意寶性論》中說：『有一部巨大的經卷，如同三千大千世界那麼大，記錄著大千世界的事情。如同中等、小型四天下（四大部洲）三界（欲界、色界、無色界）等大的事物，都記錄在一粒微塵之中。一粒微塵如此，一切微塵也是如此。』 一人出世，以清凈的天眼見到這部巨大的經卷，於是心想：『為什麼巨大的經卷在微塵之內，卻不能利益一切眾生？』於是用方便法門破開微塵，取出經卷以利益他人。 如來無礙的智慧經卷，本來就存在於眾生身中，只是被顛倒覆蓋，不相信，也看不見。佛教導眾生修習八聖道，破除一切虛妄的見解，使自己的智慧與如來相等。這是用微塵附著有為法來作比喻。 又用空來作比喻。《發菩提心論》中說：『譬如有人看見佛法將要滅亡，便將如來的十二部經仰寫在虛空中，完整具足，但一切眾生都沒有人知道。過了很久之後，又有一個人**于空，看見經文，感嘆道：『為什麼眾生不知道，也看不見？』於是就抄寫下來，指示引導眾生。』 如何抄寫經文呢？就是讓眾生修習八正道，破除虛妄等等。修習有多種。如果觀察心因緣生滅無常，修習八正道，就是抄寫三藏的經文。如果觀察心因緣即空，修習八聖道，就是抄寫通教的經文。如果觀察心分別校計有無量種，凡夫二乘所不能測度，法眼菩薩才能看見，這是修習無量八正道，就是抄寫別教的經文。如果觀察心即是佛性，圓滿修習八正道，就是抄寫中道的經文。說明一切法都出自心中，心就是大乘，心就是佛性，自己看見自己的智慧與如來相等。 又觀察心即假即中，就是攝入《華嚴經》。如果觀察心因緣生法生滅，就是攝入三藏四阿含教，如同牛奶的經。如果觀察心即空，就是攝入共般若，如同酪的經。如果具足觀察心因緣生法即

【English Translation】 English version The philosophies of various schools and worldly wisdom without the guidance of the Dao, all originate from the mind. How then can we say that even the teachings that transcend the world also originate from the mind? The 'Steadfast Intention Jewel Nature Treatise' states: 'There exists a vast scripture, as large as a three-thousandfold great thousand world system, recording the events of the great thousand world system. Matters as large as the middle, small, four continents (four major continents), and the three realms (desire realm, form realm, formless realm) are all recorded within a single mote of dust. As it is with one mote of dust, so it is with all motes of dust.' A person appears in the world and, with pure heavenly eyes, sees this vast scripture. He then thinks: 'Why is it that this great scripture, being within a mote of dust, does not benefit all sentient beings?' He then uses skillful means to break open the mote of dust and extract the scripture to benefit others. The unimpeded wisdom scripture of the Tathagata is inherently present within the bodies of sentient beings, but it is inverted and covered, so they do not believe or see it. The Buddha teaches sentient beings to cultivate the Eightfold Noble Path, to break through all false views, and to make their own wisdom equal to that of the Tathagata. This is an analogy using the attachment of a mote of dust to conditioned phenomena. Another analogy uses emptiness. The 'Awakening of Bodhicitta Treatise' states: 'Suppose someone sees that the Buddha-dharma is about to perish, so he writes the twelve divisions of the Tathagata's teachings in the sky, complete and perfect, but no sentient being knows of it. After a long time, another person **in the sky sees the scripture and exclaims: 'Why do sentient beings not know or see it?' He then copies it down and shows it to guide sentient beings.' How does one copy the scripture? It means causing sentient beings to cultivate the Eightfold Noble Path, to break through falsehood, and so on. There are many kinds of cultivation. If one observes the mind's conditions of arising, ceasing, impermanence, and cultivates the Eightfold Noble Path, then one is copying the scriptures of the Tripitaka. If one observes the mind's conditions as empty and cultivates the Eightfold Noble Path, then one is copying the scriptures of the Common Teaching. If one observes the mind's discriminations and calculations as being of immeasurable kinds, which ordinary beings and those of the Two Vehicles cannot fathom, but which the Dharma-eye Bodhisattva can see, then one is cultivating immeasurable Eightfold Noble Paths, which is copying the scriptures of the Distinct Teaching. If one observes the mind as being the Buddha-nature and cultivates the Eightfold Noble Path perfectly, then one is copying the scriptures of the Middle Way. It explains that all dharmas originate from the mind, the mind is the Mahayana, the mind is the Buddha-nature, and one sees one's own wisdom as equal to that of the Tathagata. Furthermore, observing the mind as being both provisional and the Middle Way is to incorporate the Avatamsaka Sutra. If one observes the mind's conditions as the arising and ceasing of phenomena, then one is incorporating the Tripitaka and the Four Agamas, like the scripture of milk. If one observes the mind as empty, then one is incorporating the Common Prajna, like the scripture of curds. If one fully observes the mind's conditions as the arising of phenomena, then

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空即假即中者。即攝方等生酥之經。若但用即空即假即中者。即攝大品熟酥之經。若用即中觀心者。即攝法華開佛知見大事正直醍醐之經。若用四句相即觀心。即有涅槃同見佛性醍醐之經。又若觀因緣。又觀因緣即是佛性。佛性即是如來。是名乳中殺人。若觀析空又觀析空即是佛性。佛性即是如來。是名酪中殺人。若觀即空。又觀即空即是佛性。是名生酥殺人。若觀假名。又觀假名即是佛性。是為熟酥殺人。若觀即中又觀即中即是佛性。是名醍醐殺人。今通言殺人者。即二死已斷三道清凈。名為殺人。是為止觀攝不定教。略攝如上。廣攝者。絓一切經教悉用止觀攝之。無不畢盡也。複次心攝諸教略有兩意。一者一切眾生心中具足一切法門。如來明審照其心法。按彼心說。無量教法從心而出。二者如來往昔曾作漸頓觀心偏圓具足。依此心觀為眾生說。教化弟子令學如來破塵出卷仰寫空經。故有一切經教。悉為三止三觀所攝也。

○上六意攝法次第可解。今直以一法攝一切法者。一理攝一切理一切惑。一切智一切行。一切位一切教也。又一惑攝一切理智行位教也。又一智攝一切理惑行位教也。又一行攝一切理惑智位教也。又一位攝一切理惑智行教也。又一教攝一切理惑智行位也。

○第五明偏圓者。行人既知

【現代漢語翻譯】 現代漢語譯本：空即假即中，是攝取《方等》生酥之經的觀法。如果只用即空、即假、即中，就是攝取《大品》熟酥之經的觀法。如果用即中觀心，就是攝取《法華經》開佛知見、大事正直的醍醐之經的觀法。如果用四句相即觀心，就有涅槃同見佛性的醍醐之經。又如果觀因緣，又觀因緣即是佛性，佛性即是如來，這叫做乳中殺人。如果觀析空，又觀析空即是佛性，佛性即是如來，這叫做酪中殺人。如果觀即空，又觀即空即是佛性，這叫做生酥殺人。如果觀假名，又觀假名即是佛性，這叫做熟酥殺人。如果觀即中，又觀即中即是佛性，這叫做醍醐殺人。現在通稱殺人，就是二死（分段生死和變易生死）已經斷除，三道（見思惑、塵沙惑、無明惑）清凈，名為殺人。這是止觀攝取不定教。簡略地攝取如上所述。廣泛地攝取，就是將一切經教都用止觀來攝取，沒有不完全包含的。再次，心攝取諸教，略有兩層意思：一是，一切眾生心中具足一切法門，如來明瞭審察眾生的心法，按照他們的心來說法，無量教法從心中而出。二是，如來往昔曾經修作漸頓觀心，偏圓具足，依據這種心觀為眾生說法，教化弟子學習如來破塵出卷，仰寫空經。所以說一切經教，都被三止三觀所攝取。 上面六種意思攝取法門的次第可以理解。現在直接用一法攝取一切法，就是一理攝取一切理、一切惑、一切智、一切行、一切位、一切教。又一惑攝取一切理、智、行、位、教。又一智攝取一切理、惑、行、位、教。又一行攝取一切理、惑、智、位、教。又一位攝取一切理、惑、智、行、教。又一教攝取一切理、惑、智、行、位。 第五，說明偏圓。修行人既然知道...

【English Translation】 English version: 'Emptiness is Identical to Provisional Existence is Identical to the Middle' is the contemplation that encompasses the 'Avatamsaka Sutra' (Fangdeng) of freshly-made ghee. If only 'Emptiness is Identical to Provisional Existence is Identical to the Middle' is used, it is the contemplation that encompasses the 'Mahaprajnaparamita Sutra' (Dapin) of clarified ghee. If the 'Contemplation of the Mind as the Middle' is used, it is the contemplation that encompasses the 'Lotus Sutra' (Fahua) of opening the Buddha's knowledge and vision, the great matter of straightforwardness, the ultimate ghee. If the contemplation of the mind uses the four phrases of mutual identity, then there is the ultimate ghee of Nirvana, seeing the Buddha-nature together. Furthermore, if one contemplates conditions (yin yuan), and then contemplates that conditions are identical to Buddha-nature, and Buddha-nature is identical to the Tathagata (Rulai), this is called 'killing a person in milk'. If one contemplates analytical emptiness (xi kong), and then contemplates that analytical emptiness is identical to Buddha-nature, and Buddha-nature is identical to the Tathagata, this is called 'killing a person in curds'. If one contemplates immediate emptiness (ji kong), and then contemplates that immediate emptiness is identical to Buddha-nature, this is called 'killing a person in freshly-made ghee'. If one contemplates provisional names (jia ming), and then contemplates that provisional names are identical to Buddha-nature, this is called 'killing a person in clarified ghee'. If one contemplates the immediate middle (ji zhong), and then contemplates that the immediate middle is identical to Buddha-nature, this is called 'killing a person in ultimate ghee'. Now, generally speaking, 'killing a person' means that the two deaths (the death of segments and the death of transformation) have already been cut off, and the three paths (delusions of views and thoughts, delusions like dust and sand, and ignorance) are purified, which is called 'killing a person'. This is the indefinite teaching encompassed by cessation and contemplation. Briefly encompassing is as described above. Broadly encompassing is to use cessation and contemplation to encompass all sutras and teachings, without leaving anything out. Furthermore, the mind encompassing all teachings has two general meanings: first, all sentient beings have all Dharma doors complete within their minds; the Tathagata clearly examines the mind-dharma of sentient beings and speaks according to their minds, and countless teachings emerge from the mind. Second, the Tathagata in the past practiced gradual and sudden contemplation of the mind, complete with partial and perfect aspects, and based on this mind-contemplation, he speaks to sentient beings, teaching disciples to learn from the Tathagata, breaking through the dust and revealing the scrolls, reverently copying the sutras on emptiness. Therefore, all sutras and teachings are encompassed by the three cessations and three contemplations. The order of the above six meanings encompassing the Dharma can be understood. Now, directly using one Dharma to encompass all Dharmas means that one principle encompasses all principles, all delusions, all wisdoms, all practices, all positions, and all teachings. Also, one delusion encompasses all principles, wisdoms, practices, positions, and teachings. Also, one wisdom encompasses all principles, delusions, practices, positions, and teachings. Also, one practice encompasses all principles, delusions, wisdoms, positions, and teachings. Also, one position encompasses all principles, delusions, wisdoms, practices, and teachings. Also, one teaching encompasses all principles, delusions, wisdoms, practices, and positions. Fifth, explaining the partial and the perfect. Since practitioners know...

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止觀無法不收。收法既多。須識大小共不共意。權實思議不思議意故簡偏圓。就此為五。一明大小。二明半滿。三明偏圓。四明漸頓。五明權實。夫至理不大不小乃至非權非實。大小權實皆不可說。若有因緣大小等皆可得說。以小方便力為五比丘說小。以大方便力為諸菩薩說大。大小雖俱方便須識所以。故用五雙料簡使無混濫。小者小乘也。智慧力弱。但堪修析法止觀析於色心。如釋論解檀波羅蜜。破外道鄰虛云。此塵為有為無。若有極微色則有十方分。若無極微色。則無十方分。若析極微色不盡。則成常見有見。若析極微盡。則成斷見無見。此外道析色也。析心亦如是。若計有心無心皆墮斷常。此皆外道析色心也。論文仍明三藏析法之觀云。色若粗若細總而觀之無常無我。何以故。粗細色等從無明生。無明不實故粗細皆假。假故無常無性即得入空。又介爾心起必藉根塵。無有一法不從緣生。從緣生者悉皆無常。或言。一念心六十剎那。或言。三百億剎那。剎那不住唸唸無常。無常無主煩惱本壞。無業無苦生死滅故。名為涅槃。是名析色心觀意也。析名本于外道。對破邪析而明正析。何但外邪應須正析。若佛弟子執佛教門而生見著亦須正析。所謂三藏四門生四見著。乃至圓教四門生四見著。戲論諍競自是非他。皆服甘

【現代漢語翻譯】 現代漢語譯本 止觀的法門沒有不能包含的。既然包含的法門很多，就必須瞭解大小乘、共通與不共通的含義，以及權巧與真實、可思議與不可思議的含義，因此要進行簡別，分為偏與圓。就此分為五方面來闡述：一是闡明大小乘，二是闡明半教與滿教，三是闡明偏教與圓教，四是闡明漸教與頓教，五是闡明權教與實教。 至高的真理，說它大不大，說它小不小，乃至說它非權巧也非真實。大小權實這些概念，本來都是不可說的。但如果有因緣，大小等概念都可以說。用小的方便力，為五比丘說小乘法；用大的方便力，為諸菩薩說大乘法。大小乘雖然都是方便之說，但必須瞭解其中的道理。所以用五雙（五對概念）來料簡，使之不混淆。 小，指的是小乘。小乘的智慧力弱，只能修習析法止觀，即分析色法和心法。例如《釋論》解釋檀波羅蜜（Dānapāramitā，佈施波羅蜜）時，破斥外道鄰虛的觀點說：『這個微塵，是有還是沒有？如果有極微的色法，那麼色法就有十方分；如果沒有極微的色法，那麼色法就沒有十方分。』如果分析極微的色法沒有窮盡，就會形成常見、有見；如果分析極微窮盡，就會形成斷見、無見。這是外道分析色法的方法。分析心法也是如此，如果認為有心或無心，都會落入斷常二見。這些都是外道分析色心的方法。 論文中仍然闡明三藏教的析法觀：『色法，無論是粗的還是細的，總的來看都是無常無我的。為什麼呢？因為粗細色法等都是從無明產生的，無明不真實，所以粗細色法都是虛假的。因為是虛假的，所以是無常無性的，這樣就能進入空性。』又，一個念頭的生起，必定要依靠根塵。沒有一法不是從因緣而生的，從因緣而生的，都必定是無常的。或者說，一個念頭有六十剎那（Kṣaṇa，極短的時間單位），或者說有三百億剎那。剎那不住，唸唸無常。因為無常無主，煩惱的根本就會壞滅。沒有業，沒有苦，生死也就滅盡了，這就叫做涅槃（Nirvāṇa，寂滅）。這就是析色心觀的含義。 『析』這個名稱本來來源於外道，是爲了破斥邪析而闡明正析。不僅要破斥外道的邪析，即使是佛弟子，如果執著佛教的法門而產生見解和執著，也需要進行正析。所謂的三藏教、四門（四種入門方法）產生四種見解和執著，乃至圓教的四門產生四種見解和執著，互相戲論爭辯，自以為是，誹謗他人，都像服食甘美的毒藥一樣。

【English Translation】 English version The methods of Zhi Guan (止觀, cessation and contemplation) encompass everything. Since there are many methods included, it is necessary to understand the meanings of Mahayana (大乘, Great Vehicle) and Hinayana (小乘, Small Vehicle), common and uncommon aspects, as well as skillful means (權, expedient) and reality (實, true), conceivable and inconceivable aspects. Therefore, distinctions must be made, dividing them into provisional and complete. In this regard, there are five aspects to elaborate on: first, clarifying Mahayana and Hinayana; second, clarifying partial and complete teachings; third, clarifying provisional and complete teachings; fourth, clarifying gradual and sudden teachings; and fifth, clarifying skillful means and reality. The ultimate truth is neither large nor small, and even beyond being skillful means or reality. Concepts like large, small, skillful means, and reality are inherently indescribable. However, if there are conditions, concepts like large and small can be discussed. With the power of small skillful means, the Hinayana teachings are taught to the five Bhikshus (比丘, monks); with the power of great skillful means, the Mahayana teachings are taught to the Bodhisattvas (菩薩, enlightened beings). Although both Mahayana and Hinayana are expedient teachings, it is necessary to understand the underlying principles. Therefore, five pairs (of concepts) are used for analysis to avoid confusion. 『Small』 refers to Hinayana. Hinayana has weak wisdom and can only practice the cessation and contemplation of analyzing dharmas, which involves analyzing form (色, rupa) and mind (心, citta). For example, the Shìlùn (釋論, Commentary) explains Dānapāramitā (檀波羅蜜, perfection of giving) by refuting the view of the heretic Linxu (鄰虛): 『Is this atom existent or nonexistent? If there is an ultimate particle of form, then form has ten directional divisions; if there is no ultimate particle of form, then form has no ten directional divisions.』 If the analysis of the ultimate particle of form is not exhaustive, it will lead to the view of permanence and existence; if the analysis of the ultimate particle is exhaustive, it will lead to the view of annihilation and non-existence. This is the heretical method of analyzing form. The analysis of mind is similar; if one believes in the existence or non-existence of mind, one will fall into the two extremes of permanence and annihilation. These are all heretical methods of analyzing form and mind. The treatise still clarifies the contemplation of analyzing dharmas in the Tripitaka (三藏, three baskets): 『Whether form is coarse or subtle, when viewed in its entirety, it is impermanent and without self. Why? Because coarse and subtle forms arise from ignorance (無明, avidyā). Ignorance is unreal, so coarse and subtle forms are all illusory. Because they are illusory, they are impermanent and without inherent nature, thus one can enter emptiness.』 Furthermore, the arising of a single thought must rely on the sense bases (根, indriya) and sense objects (塵, viṣaya). There is no dharma that does not arise from conditions. That which arises from conditions is all impermanent. Some say that one thought has sixty Kṣaṇas (剎那, moments), or three hundred billion Kṣaṇas. Each Kṣaṇa does not stay, and each thought is impermanent. Because it is impermanent and without a master, the root of afflictions will be destroyed. Without karma, without suffering, birth and death will be extinguished, and this is called Nirvāṇa (涅槃, cessation). This is the meaning of the contemplation of analyzing form and mind. The name 『analysis』 originally comes from heretics, and it is to refute heretical analysis and clarify correct analysis. Not only should heretical analysis be refuted, but even if Buddhist disciples cling to Buddhist teachings and generate views and attachments, correct analysis is needed. The so-called Tripitaka teachings, the four gates (四門, four approaches) generate four views and attachments, and even the four gates of the perfect teaching generate four views and attachments, engaging in frivolous debates, considering oneself right and slandering others, is like taking sweet poison.

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露傷命早夭。金鎖自系流轉生死。宜須正析。故大論云。破涅槃者不破聖人所得涅槃。但為學者未得涅槃執成戲論。故言破涅槃。若爾。皆用析法方便破之。凡有四門。於一一門具足十法。識正因緣乃至不起法愛。能于諸門見第一義。故知三藏四門析法止觀。斷奠是小乘也。次明大者大乘也。智慧深利修不生不滅體法止觀。大人所行故名大乘。中論明即空者。申摩訶衍。摩訶衍即大也。衍中雲。欲得聲聞當學般若者。元此是菩薩法。大能兼小傍挾聲聞。譬如朱雀門天家所立。正通王事不妨群小由之出入。雖通小人終是天門。今摩訶衍亦如是。正為菩薩體法入空。雖有小乘終名為大。例如三藏析法。雖有佛菩薩終是小乘。所言大乘體法觀者異於三藏。三藏名假而法實。析實使空。譬如破柱令空。今大乘體意名實皆假。自相是空本來虛寂。譬如鏡柱本自非柱。不待柱滅方空(天)即影是空。不生不滅不同實柱。又大論明摩訶衍人體法觀者。引佛在一方木上告諸比丘。譬如比丘得禪定時。變土為金變金為土。實非金土變化所為。色心亦如是。非生非滅無明變耳。本自不生今那得滅。又引觀一端㲲即具十八空。是名體法觀。複次三藏所析名為隨情觀色心。析有之觀亦是事觀。所入之真。真非佛性。不會實理。但隨情為真耳。大

【現代漢語翻譯】 現代漢語譯本： 因貪戀世間美好而受傷，導致生命短暫夭折。如同被金鎖束縛，自身繫縛于生死輪迴之中。因此，必須正確地進行分析。所以《大智度論》中說：『破涅槃者，不是破聖人所證得的涅槃，只是因為學習者尚未證得涅槃，卻執著于虛妄的戲論，所以才說是破涅槃。』如果這樣，都應該用分析的方法來方便地破除它。總共有四種門徑，每一門都具備十種方法，從認識正確的因緣，乃至不起對法的貪愛，就能在各個門徑中見到第一義諦。因此可知，三藏教義中的四門分析法和止觀，最終是小乘的教義。 接下來闡明大乘。大乘的智慧深邃銳利，修習不生不滅的體法止觀。這是大人物所修行的，所以稱為大乘。《中論》闡明『即空』，就是闡述摩訶衍（Mahayana，大乘）。摩訶衍就是『大』的意思。摩訶衍中說：『想要證得聲聞果位，應當學習般若。』原本這就是菩薩的法門，大乘能夠兼顧小乘，同時包含聲聞乘。譬如朱雀門是天家所設立的，既能通行王事，也不妨礙小人物由此出入。雖然小人物也能通行，但終究是天家的門。現在的摩訶衍也是這樣，主要是爲了菩薩體悟法性入空，即使有小乘，最終也名為大乘。例如三藏的分析法，即使有佛菩薩，最終還是小乘。所謂大乘的體法觀，不同於三藏。三藏是名假而法實，通過分析實在的法使其空無，譬如破壞柱子使其空無。現在大乘體法觀的意旨是名實皆假，自性本空，本來虛寂，譬如鏡子中的柱子，本來就不是真實的柱子，不需要等到柱子消失才空，鏡中的影像本身就是空。不生不滅，不同於實在的柱子。 《大智度論》中還闡明，摩訶衍人體法觀，引用佛陀在一方木上告訴諸比丘的故事：譬如比丘在禪定中，能將土變成金，將金變成土，實際上並非金土發生了變化，而是禪定的力量所為。色心也是如此，並非真的有生有滅，而是無明在變化而已。本來就沒有生，現在又怎麼會有滅呢？又引用觀想一端毛㲲就具備十八空的例子，這就是體法觀。再次，三藏所分析的，名為隨順情識而觀色心，分析有為之觀也是事觀，所證入的真，並非佛性，不會契合實相真理，只是隨順情識而認為是真而已。大乘

【English Translation】 English version: Injury from the dew leads to early death. A golden lock self-ties, causing transmigration in the cycle of birth and death. It is necessary to analyze this correctly. Therefore, the Mahaprajnaparamita-sastra (大智度論) says: 'Those who destroy Nirvana (涅槃, extinction of suffering) do not destroy the Nirvana attained by the saints, but it is because the learners have not attained Nirvana and cling to empty arguments, that it is said they destroy Nirvana.' If so, all should be broken down using the method of analysis as a skillful means. There are four doors in total, each door complete with ten methods, from recognizing the correct causes and conditions to not arising attachment to the Dharma (法, teachings), one can see the First Noble Truth (第一義, ultimate truth) in each door. Therefore, it is known that the four doors of analysis and contemplation in the Tripitaka (三藏, the three baskets of Buddhist scriptures) are ultimately Hinayana (小乘, the Lesser Vehicle). Next, we clarify the Mahayana (大乘, the Great Vehicle). The wisdom of the Mahayana is profound and sharp, cultivating the contemplation of the non-arising and non-perishing essence of the Dharma. It is practiced by great beings, therefore it is called the Mahayana. The Madhyamaka-karika (中論, the Treatise on the Middle Way) clarifies 'emptiness', which expounds the Mahayana. Mahayana means 'great'. The Mahayana says: 'If one wants to attain the state of a Sravaka (聲聞, a hearer, disciple), one should study Prajna (般若, wisdom).' Originally, this is the Dharma of the Bodhisattva (菩薩, an enlightened being). The Great can encompass the Small, including the Sravaka Vehicle. For example, the Vermillion Bird Gate is established by the heavenly family, allowing both royal affairs and the entry and exit of small people. Although small people can pass through, it is ultimately the heavenly gate. The Mahayana is also like this, primarily for Bodhisattvas to realize the emptiness of the Dharma. Even if there is the Hinayana, it is ultimately called the Great. For example, the analytical method of the Tripitaka, even if there are Buddhas and Bodhisattvas, it is ultimately the Hinayana. The so-called contemplation of the essence of the Dharma in the Mahayana is different from the Tripitaka. The Tripitaka is nominally false but the Dharma is real, analyzing the real to make it empty, like destroying a pillar to make it empty. Now, the essence of the Mahayana is that both name and reality are false, the self-nature is empty, originally quiescent, like a pillar in a mirror, which is not a real pillar, and does not need to wait for the pillar to disappear to be empty; the reflection is empty. Non-arising and non-perishing, unlike a real pillar. The Mahaprajnaparamita-sastra also clarifies that the Mahayana contemplates the essence of the Dharma, quoting the Buddha telling the Bhikkhus (比丘, monks) on a wooden plank: 'For example, when a Bhikkhu attains Samadhi (禪定, meditative absorption), he can transform earth into gold and gold into earth, but in reality, it is not that the gold and earth have changed, but it is the power of Samadhi that causes it.' The same is true of form and mind, they are not truly arising and perishing, but it is ignorance that transforms them. Originally there was no arising, so how can there be perishing now? It also quotes the example of contemplating one end of a woolen blanket, which possesses the eighteen emptinesses, this is called the contemplation of the essence of the Dharma. Furthermore, what the Tripitaka analyzes is called contemplating form and mind according to emotions, and the contemplation of existence is also a contemplation of phenomena. The truth that is entered is not Buddha-nature (佛性, the potential for enlightenment), and does not accord with the true principle, but is only considered true according to emotions. The Mahayana

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乘體法名隨理觀色心。如尋幻得幻師。尋幻師得幻法。亦如尋夢得眠尋眠得心。尋幻色心得無明尋無明得佛性。體法通理故名隨理觀。體法止觀凡有四門。於一一門皆具十法成觀。此觀非但體外道果報色心。絓預一切執計三藏四門。乃至圓四門未得入者。執門成見皆體如幻。斷奠名大乘止觀也。若得今之用觀意。大乘諸門生執尚須空破。終不同彼世間法師禪師。稱老子道德莊氏逍遙與佛法齊。是義不然。圓門生著尚為三藏初門所破。猶不入小乘況復凡鄙見心。螢日懸殊山毫相絕。自言道真慢瞿曇者寧不破耶。

○二明半滿。半者明九部法也。滿者明十二部法也。世傳。涅槃常住始復是滿。餘者悉半。菩提流支云。三藏是半般若去皆滿。今明半滿之語直是扶成大小。前已析體判大小。今亦以體析判半滿。如前云云。

○三明偏圓者。偏名偏僻圓名圓滿。通途一往喚小為偏。於何不得。別義分別。意則不可。半小兩名克定局短引不得長。偏義亙通從小之大。譬如半月齊上下弦。漸月不爾。始自弓娥終十四夜皆稱為漸。唯十五夜乃稱圓滿月。小半亦爾。齊于析法半字小乘不得名大。偏意則遠。從初三藏析法止觀已上。別教止觀去邊入中已還。皆名為偏。故大經云。自此之前。我等皆名邪見人也。唯此圓教止觀一

【現代漢語翻譯】 現代漢語譯本：

乘體法，名隨理觀，觀色心。如同尋找幻象得到幻術師，尋找幻術師得到幻術之法。也如同尋找夢境得到睡眠，尋找睡眠得到心。尋找幻色心得無明（avidyā，無知），尋找無明得佛性（Buddha-nature）。體法通達真理，所以名為隨理觀。體法止觀總共有四門。每一門都具備十法以成就觀。此觀不僅體察外道果報的色心，還涉及一切執著計較，包括三藏（Tripiṭaka，佛教經典）四門。乃至圓教四門尚未入門的人，執著于門而成見，都體認為如幻。斷除這些執著，奠定基礎，名為大乘止觀。如果懂得現在所用的觀想之意，大乘的各種門派產生執著尚且需要空破。始終不同於那些世間法師禪師，聲稱老子道德、莊子逍遙與佛法齊等。這種說法是不對的。圓教之門產生執著，尚且被三藏的初門所破。尚且不能進入小乘，更何況凡夫鄙陋的見解之心。如同螢火與太陽懸殊，小山與毫毛相隔絕。自稱得道，輕慢瞿曇（Gautama，釋迦牟尼佛）的人，難道不應該被破斥嗎？

○二，闡明半滿。半，指的是九部法（nine sections of the scriptures）。滿，指的是十二部法（twelve sections of the scriptures）。世俗相傳，《涅槃經》（Nirvana Sutra）常住不滅，才算是滿。其餘的都是半。菩提流支（Bodhiruci，譯經師）說，三藏是半，般若（Prajna，智慧）之後都是滿。現在闡明半滿之語，直接是爲了扶持成就大小乘。前面已經分析體性，判別大小乘。現在也用體性來分析判別半滿。如前面所說。

○三，闡明偏圓。偏，名為偏僻。圓，名為圓滿。通常來說，稱小乘為偏。從哪個方面來說不可以呢？如果從特別的意義來分別，意思就不可以了。半和小這兩個名稱，確定了局限和短處，不能引申到長處。偏的意義貫通，從小到大。譬如半月，只到上下弦。漸月不是這樣。從初三日像弓一樣的新月，到十四夜都稱為漸。只有十五夜才稱為圓滿月。小半也是這樣，只到分析法義的半字小乘，不能稱為大乘。偏的意義深遠。從最初的三藏析法止觀以上，別教止觀去邊入中之前，都名為偏。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，『自此之前，我等皆名邪見人也。』只有這圓教止觀才是圓滿。

【English Translation】 English version:

'Riding' the essence of Dharma, it is named 'Following-Principle Contemplation,' contemplating form and mind. It is like finding an illusionist by searching for an illusion, and finding the art of illusion by searching for the illusionist. It is also like finding sleep by searching for a dream, and finding the mind by searching for sleep. Searching for illusory form and mind leads to ignorance (avidyā), and searching for ignorance leads to Buddha-nature. The essence of Dharma penetrates principle, hence it is named 'Following-Principle Contemplation.' The essence of Dharma's cessation and contemplation has four gates. Each gate possesses ten dharmas to accomplish contemplation. This contemplation not only embodies the form and mind of externalist karma and retribution, but also involves all attachments and calculations, including the three baskets (Tripiṭaka) and four gates. Even those who have not entered the four gates of the perfect teaching, clinging to the gates and forming views, are all regarded as illusory. Cutting off these attachments and laying the foundation is called Great Vehicle Cessation and Contemplation. If one understands the meaning of the contemplation used now, the various schools of the Great Vehicle that generate attachments still need to be emptied and broken. It is ultimately different from those worldly Dharma masters and Chan masters who claim that Lao Tzu's Tao Te Ching and Zhuangzi's carefree wandering are equal to the Buddha's Dharma. This is not right. The gate of the perfect teaching that generates attachments is still broken by the initial gate of the three baskets. It still cannot enter the Small Vehicle, let alone the vulgar and shallow views of the mind. Like the disparity between a firefly and the sun, the separation between a small mountain and a hair. Those who claim to have attained the Tao and slight Gautama (釋迦牟尼佛) should they not be refuted?

○ Two, clarifying the partial and the complete. 'Partial' refers to the nine sections of the scriptures. 'Complete' refers to the twelve sections of the scriptures. It is popularly said that the Nirvana Sutra, being permanent and unchanging, is considered complete. The rest are all partial. Bodhiruci (菩提流支) said that the three baskets are partial, and everything after Prajna (般若) is complete. Now, clarifying the words 'partial' and 'complete' is directly to support and accomplish the Great and Small Vehicles. The essence has already been analyzed and the Great and Small Vehicles distinguished. Now, the essence is also used to analyze and distinguish the partial and the complete, as mentioned before.

○ Three, clarifying the biased and the perfect. 'Biased' is called biased and remote. 'Perfect' is called perfect and complete. Generally speaking, the Small Vehicle is called biased. In what way is it not allowed? If distinguished by special meaning, the meaning is not allowed. The two names 'partial' and 'small' determine the limitations and shortcomings, and cannot be extended to the strengths. The meaning of 'biased' is comprehensive, from small to large. For example, the half-moon only reaches the upper and lower crescents. The waxing moon is not like this. From the crescent moon on the third day to the fourteenth night, it is all called waxing. Only the fifteenth night is called the full moon. The small and partial are also like this, only reaching the Small Vehicle of analyzing Dharma, and cannot be called the Great Vehicle. The meaning of 'biased' is far-reaching. From the cessation and contemplation of analyzing Dharma in the initial three baskets and above, to the cessation and contemplation of the separate teaching before entering the middle, all are called biased. Therefore, the Mahāparinirvāṇa Sūtra (大般涅槃經) says, 'Before this, we were all called people of wrong views.' Only this perfect teaching of cessation and contemplation is perfect.

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心三諦隨自意語。獨當圓稱也。

○四明漸頓者。漸名次第藉淺由深。頓名頓足頓極。此亦無別意還扶成偏圓。三教止觀悉皆是漸。圓教止觀名之為頓。此是按名解釋其義已顯。今更廣料簡使無遺滯。若前二教止觀是漸而非頓。力不及遠但契偏真。圓教止觀是頓而非漸。行大直道即邊而中。別教止觀亦漸亦頓。何以故。初心知中故名亦頓。涉方便入故名亦漸。複次前兩觀觀教行證皆名為漸。別教教觀行皆名為漸。證道是頓。圓教教觀行證皆名為頓。何故爾。前二觀是方便說。草菴曲徑故教觀四種俱漸。別觀帶方便說。若依方便行先破通惑。故三種皆漸。后破無明見於佛性。故證道是頓也。圓觀正直舍方便但說無上道。唯此一事實。餘二則非真。說最實事是名教實。行如來行入如來室衣座等。復有一行是如來行。是名行實。所見中道即一究竟。同於如來所得法身無異無別。是名證實。前兩觀因中有教行證人。果上但有其教無行證人。何以故。因中之人灰身入寂沈空盡滅。不得成於果頭之佛。直是方便之說。故有其教無行證人。別教因中有教行證人。若就果者但有其教無行證人。何以故。若破無明登初地時。即是圓家初住位。非復別家初地位也。初地尚爾。何況后地後果。故知因人不到于果。故云果頭無人。圓教因

中教行證人悉從因以至果。俱是真實。故言實有人也。複次前三止觀教行證人未被會時。尚不知圓何況入圓。佛若會宗開漸顯頓悉皆通入。雖非即頓而是漸頓。故法華云。汝等所行是菩薩道。各乘寶車適子本願。決了聲聞法是諸經之王。開通漸法悉令得入以別理接之。故涅槃中得二乘道果不隔圓常。因是修學皆當作佛。即是從漸入圓亦名開漸顯頓意也。複次四種止觀入圓不必並待行成入圓。不必並待開漸顯頓入圓。入則不定。所以者何。一切眾生心性正因譬之於乳。聞了因法名為置毒。正因不斷如乳四微五味雖變四微恒在。是故毒隨四微味味殺人。眾生心性亦復如是。正因不壞了因之毒隨正奢促處處得發。或理髮或教發。或行發成證發。如辟支佛利智善根熟。出無佛世自然得悟。理髮亦爾。久植善根今生雖不聞圓教。了因之毒任運自發。此是理髮也。若聞華嚴日照高山即得悟者。此是教發也聞已思惟。思惟即悟。是為觀行發也。若是六根凈位進破無明。是相似證發。若更增道損生亦是證發也。此約圓家論入不定也。若前三教行人。各在凡地發者。即是理髮。若聞于教是為教發。若修方便即是觀行發。若於賢聖位中發。即是證發。此約三家入則不定也。復有不定而非殺人。如修無漏時有漏不求自發全不殺二死。若修中道

發得無漏。長別三界苦輪海。乃是一死而非二死。亦名不定。複次四種止觀當分圓漸。三藏中有從初心方便來入真位。此名為漸。三十四心斷結成果。豈不名圓。通別中初心乃至後心。豈無漸圓。圓中當體理極稱圓。亦有初心乃至四十一地。豈不是漸。妙覺究竟豈不是圓。圓圓非漸圓圓漸非漸漸。故知當分皆具二義也。法華疏中應廣說。然漸漸非圓漸可得成圓漸。漸圓非圓圓。不可得成圓圓。何者。法華云。汝等所行是菩薩道。故漸漸成圓漸。漸圓權設三教之果。不可更成妙覺之佛。例小小非大小可得成大小。小大非大大不可得成大大。權權非實權可得成實權。權實非實實不可得成實實。何者。三教果頭有教無人。故權實不可成實實。半滿漸頓例應如此分別。不復煩文也。觀心往推法相應爾。而人多不信。今用涅槃五譬釋成此意。第六云。凡夫如乳。須陀洹如酪。斯陀含如生酥阿那含如熟酥。阿羅漢辟支佛佛如醍醐。大論云。聲聞經中稱阿羅漢名為佛地。故三人同是醍醐。此譬豈非釋三藏中五味漸圓意。類此得成。三十二云。眾生如雜血乳。須陀洹斯陀含如凈乳。阿那含如酪。阿羅漢如生酥。辟支佛菩薩如熟酥。佛如醍醐。此譬豈不釋通教中五味。支佛侵習小勝聲聞。故與菩薩同爲熟酥。佛正習盡名為醍醐。藉此類通

【現代漢語翻譯】 現代漢語譯本 獲得無漏的智慧，永遠告別三界（欲界、色界、無色界）的痛苦輪迴。這只是一次死亡，而不是兩次死亡。這也稱為不定。此外，四種止觀（四種禪定方法）各自包含圓頓和漸修。在三藏（經、律、論）中，有從最初的方便法門進入真實境界的，這稱為漸修。以三十四心斷除煩惱結，證得果位，難道不稱為圓頓嗎？在通教和別教中，從最初的發心乃至最後的發心，難道沒有漸修和圓頓？在圓教中，當下的本體道理極其圓滿，也稱為圓頓。但也有從最初的發心乃至四十一地（菩薩修行的四十一階位），難道不是漸修嗎？妙覺（究竟覺悟）究竟圓滿，難道不是圓頓嗎？圓頓非漸修，圓頓漸非漸漸。因此可知，各自都具備兩種含義。《法華疏》中應該廣泛地說明。然而，漸漸非圓漸，可以成就圓漸。漸圓非圓圓，不可以成就圓圓。為什麼呢？《法華經》說：『你們所行的是菩薩道。』所以漸漸可以成就圓漸。漸圓權且設立三教（聲聞、緣覺、菩薩）的果位，不可以再成就妙覺的佛果。例如，小小非大小，可以成就大小。小大非大大，不可以成就大大。權權非實權，可以成就實權。權實非實實，不可以成就實實。為什麼呢？三教的果位只有教法而沒有人證得，所以權實不可以成就實實。半滿、漸頓的例子應該如此分別，不再贅述。觀心反推，法理應當如此。但是人們大多不相信。現在用《涅槃經》中的五個譬喻來解釋說明這個意思。《涅槃經》第六卷說：『凡夫如乳，須陀洹（入流果）如酪，斯陀含（一來果）如生酥，阿那含（不還果）如熟酥，阿羅漢（無學果）、辟支佛（緣覺）、佛如醍醐。』《大智度論》說：『聲聞經中稱阿羅漢名為佛地。』所以三人同是醍醐。這個譬喻難道不是解釋三藏中五味（乳、酪、生酥、熟酥、醍醐）漸圓的含義嗎？依此類推可以成就。《涅槃經》第三十二卷說：『眾生如雜血乳，須陀洹、斯陀含如凈乳，阿那含如酪，阿羅漢如生酥，辟支佛、菩薩如熟酥，佛如醍醐。』這個譬喻難道不是解釋通教中五味的含義嗎？辟支佛斷除習氣比聲聞稍微殊勝，所以與菩薩同爲熟酥。佛真正斷盡習氣，名為醍醐。借用此類推。

【English Translation】 English version Attaining the unconditioned (anāsrava), forever departing from the suffering cycle of the Three Realms (Trailokya). This is one death, not two. It is also called indeterminate. Furthermore, the four kinds of cessation and contemplation (śamatha-vipassanā) each contain gradual and perfect aspects. In the Tripiṭaka (three baskets of Buddhist scriptures), there is entering the true position from the initial expedient means, which is called gradual. Severing the bonds of affliction and achieving fruition with thirty-four minds, is it not called perfect? In the shared and distinct teachings, from the initial mind to the final mind, is there not gradual and perfect? In the perfect teaching, the principle of the present entity is extremely complete and called perfect. But there is also from the initial mind to the forty-one grounds (bhūmi) of bodhisattva practice, is it not gradual? Ultimate enlightenment (samyak-saṃbuddha) is ultimately complete, is it not perfect? Perfect is not gradual, perfect gradual is not gradual gradual. Therefore, it is known that each contains two meanings. It should be extensively explained in the 'Commentary on the Lotus Sutra'. However, gradual gradual is not perfect gradual, it can achieve perfect gradual. Gradual perfect is not perfect perfect, it cannot achieve perfect perfect. Why? The Lotus Sutra says: 'What you are practicing is the bodhisattva path.' Therefore, gradual gradual can achieve perfect gradual. Gradual perfect provisionally establishes the fruits of the Three Teachings (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), it cannot further achieve the Buddha of wondrous enlightenment. For example, small small is not small large, it can achieve small large. Small large is not large large, it cannot achieve large large. Provisional provisional is not real provisional, it can achieve real provisional. Provisional real is not real real, it cannot achieve real real. Why? The fruits of the Three Teachings have teachings but no one attains them, therefore provisional real cannot achieve real real. The examples of half and full, gradual and sudden, should be distinguished in this way, I will not elaborate further. Contemplating the mind and inferring backwards, the Dharma should be like this. But many people do not believe it. Now I will use the five metaphors from the Nirvana Sutra to explain this meaning. The sixth volume of the Nirvana Sutra says: 'Ordinary people are like milk, Srotāpanna (stream-enterer) is like curds, Sakṛdāgāmin (once-returner) is like raw butter, Anāgāmin (non-returner) is like cooked butter, Arhat (worthy one), Pratyekabuddha (solitary buddha), Buddha are like ghee.' The Mahāprajñāpāramitāśāstra says: 'In the Śrāvakayāna sutras, Arhat is called the Buddha-ground.' Therefore, the three are the same as ghee. Does this metaphor not explain the meaning of the five flavors (milk, curds, raw butter, cooked butter, ghee) gradual and perfect in the Tripiṭaka? It can be achieved by analogy. The thirty-second volume of the Nirvana Sutra says: 'Sentient beings are like mixed blood milk, Srotāpanna, Sakṛdāgāmin are like pure milk, Anāgāmin is like curds, Arhat is like raw butter, Pratyekabuddha, Bodhisattva are like cooked butter, Buddha is like ghee.' Does this metaphor not explain the meaning of the five flavors in the shared teaching? Pratyekabuddha's elimination of habits is slightly superior to Śrāvaka, therefore they are the same as cooked butter as Bodhisattva. Buddha truly exhausts habits and is called ghee. Borrowing this analogy.

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教當分漸圓義顯。第九云。眾生如牛新生血乳未別。聲聞如乳。緣覺如酪。菩薩如生熟酥。佛如醍醐。此譬豈不是別教五味意。十住初中能斷通見思盡名乳。總擬聲聞。十住後心小深故擬支佛如酪。十行十向如生熟酥。十地之初已名為佛故如醍醐。藉此顯成別觀當分漸圓意。二十七云。雪山有草名為忍辱。牛若食者即成醍醐。草喻正道。若能修正道即見佛性。此譬豈不是圓意。不歷四味即成醍醐。藉此類成漸圓等之位。第八云。置毒乳中遍於五味皆能殺人。此譬豈不譬于不定。即成四種理教行證而得入圓。今約漸頓作如此料簡。前三科后一科。亦應如是。但小大半滿齊分克定不得同耳。

○五明權實者。權是權謀暫用還廢。實是實錄究竟旨歸。立權略為三意。一為實施權。二開權顯實。三廢權顯實。如法華中蓮華三譬。諸佛即一大事出世。元為圓頓一實止觀。而施三權止觀也。權非本意。意亦不在權外。祇開三權止觀而顯圓頓一實止觀也。為實施權實今已立。開權顯實權即是實無權可論。是故廢權顯實權廢實存。暫用釋名其義為允。問。何意用此權實。答。佛知眾生種種性慾。以四悉檀而成熟之。若人慾聞正因緣。為說三藏。欲聞因緣即空為說通觀。欲聞歷劫修行為說別觀。欲聞即中為說圓觀。是名隨世界悉檀

【現代漢語翻譯】 現代漢語譯本：教義應當區分漸教和圓教的意義來顯明。《第九》中說：『眾生就像新生的牛，還不能分辨血和乳。聲聞就像乳，緣覺就像酪，菩薩就像生酥和熟酥，佛就像醍醐。』這個比喻難道不是別教五味的用意嗎？十住初期的修行者能夠斷除通教的見惑和思惑，達到滅盡的境界，這被稱為乳，總的來說相當於聲聞。十住後期的修行者境界稍微深一些，所以比作支佛，如同酪。十行和十向相當於生酥和熟酥。十地之初已經被稱為佛，所以如同醍醐。借用這個比喻來顯明別教觀法中當分漸圓的意義。《第二十七》中說：『雪山有一種草名為忍辱（一種草的名字，吃了可以變成醍醐）。牛如果吃了這種草，就能變成醍醐。』草比喻正道。如果能夠修正道，就能見到佛性。這個比喻難道不是圓教的用意嗎？不經歷四味就直接成為醍醐。借用這個比喻來類比漸圓的各個位次。《第八》中說：『如果在乳中放毒，那麼遍及五味都能殺人。』這個比喻難道不是比喻不定教嗎？即成就四種理、教、行、證而得以進入圓教。現在根據漸教和頓教來作這樣的分析。前三科和后一科，也應該這樣分析。只是小、大、半、滿的區分要明確，不能混同。 五、明辨權實：權是權宜之計，暫時使用，最終要廢除。實是真實的記錄，究竟的歸宿。設立權巧方便略有三個用意：一是為實施設權，二是開權顯實，三是廢權顯實。如《法華經》中的蓮花三譬（指《法華經》中的譬喻），諸佛出現於世間，都是爲了一個重大因緣，原本是爲了圓頓一實止觀。而施設三權止觀。權巧並非本意，但本意也不在權巧之外，只是開啟三權止觀而顯明圓頓一實止觀。為實施設權，現在已經設立。開權顯實，權即是實，沒有權可以討論。所以廢權顯實，權被廢除，實被儲存。暫時使用這個名稱，它的意義是恰當的。問：為什麼要使用這種權實之說？答：佛知道眾生有種種慾望，用四悉檀（四種普應機宜的說法）來使他們成熟。如果有人想聽聞正因緣，就為他們說三藏（佛教經典的總稱）。想聽聞因緣即空，就為他們說通教觀法。想聽聞歷劫修行，就為他們說別教觀法。想聽聞即中，就為他們說圓教觀法。這叫做隨順世界悉檀。

【English Translation】 English version: The doctrine should distinguish the meaning of gradual and perfect teachings to clarify. The ninth chapter says: 'Sentient beings are like newborn cows, unable to distinguish between blood and milk. Sravakas (hearers) are like milk, Pratyekabuddhas (solitary Buddhas) are like curds, Bodhisattvas are like raw and cooked butter, and Buddhas are like ghee (clarified butter).' Isn't this metaphor the intention of the five flavors of the Distinct Teaching (Separate Teaching)? The practitioners in the initial stage of the Ten Abodes (Ten Stages of Faith) can sever the delusions of views and thoughts of the Common Teaching (Shared Teaching), reaching the state of extinction, which is called milk, generally equivalent to Sravakas. The practitioners in the later stage of the Ten Abodes have a slightly deeper realm, so they are compared to Pratyekabuddhas, like curds. The Ten Practices and Ten Dedications are equivalent to raw and cooked butter. The beginning of the Ten Grounds is already called Buddha, so it is like ghee. Use this metaphor to clarify the meaning of gradual perfection in the Distinct Teaching's contemplation method. The twenty-seventh chapter says: 'In the Snow Mountains, there is a grass called Forbearance (a type of grass, eating it can turn into ghee). If a cow eats this grass, it can become ghee.' The grass is a metaphor for the right path. If one can cultivate the right path, one can see the Buddha-nature. Isn't this metaphor the intention of the Perfect Teaching? Without going through the four flavors, it directly becomes ghee. Use this metaphor to analogize the various stages of gradual perfection. The eighth chapter says: 'If poison is put in milk, then it can kill people throughout the five flavors.' Isn't this metaphor a metaphor for the Indeterminate Teaching? That is, accomplishing the four aspects of principle, teaching, practice, and realization, and thus being able to enter the Perfect Teaching. Now, based on the Gradual Teaching and the Sudden Teaching, we make such an analysis. The first three sections and the last section should also be analyzed in this way. It's just that the distinctions between small, large, partial, and complete must be clear and not confused. Five, Clarifying Provisional and Real: Provisional (expedient) is a temporary measure, used temporarily and eventually to be discarded. Real is the true record, the ultimate destination. There are roughly three intentions for establishing expedient means: first, to establish the expedient for the sake of implementing the real; second, to open the expedient and reveal the real; and third, to abandon the expedient and reveal the real. For example, the three parables of the lotus flower in the Lotus Sutra (referring to the parables in the Lotus Sutra), the Buddhas appear in the world for a great cause, originally for the perfect and sudden one-reality cessation and contemplation (止觀, zhiguan). And establish the three expedient cessation and contemplation. Expedient is not the original intention, but the original intention is not outside the expedient, but only opens the three expedient cessation and contemplation to reveal the perfect and sudden one-reality cessation and contemplation. To establish the expedient for the sake of implementing the real, it has now been established. Opening the expedient and revealing the real, the expedient is the real, there is no expedient to discuss. Therefore, abandoning the expedient and revealing the real, the expedient is abandoned, and the real is preserved. Using this name temporarily, its meaning is appropriate. Question: Why use this theory of provisional and real? Answer: The Buddha knows that sentient beings have various desires, and uses the four siddhantas (四悉檀, four kinds of universally appropriate teachings) to mature them. If someone wants to hear about the correct causes and conditions, then he will speak the Three Baskets (三藏, the general term for Buddhist scriptures) for them. If you want to hear that causes and conditions are empty, then speak the Common Teaching contemplation for them. If you want to hear about cultivating through kalpas, then speak the Distinct Teaching contemplation for them. If you want to hear about the immediate middle, then speak the Perfect Teaching contemplation for them. This is called following the world siddhanta.

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亦名隨樂欲。為實施權說權實止觀也。為生扶真之事善說三藏觀。為生扶真之理善為說通觀。為生扶中之事善為說別觀。為生扶中之理善為說圓觀。是名隨為人悉檀。亦名隨便宜而說權實止觀也。為破邪因緣無因緣說三藏觀。為破拙度故說通觀。為破共法故說別觀。為破帶方便故說圓觀。是為對治悉檀說權實止觀也。為思議鈍根拙度令入真諦說三藏觀。為思議利根巧度令入真諦故說通觀。為不思議鈍根拙度令入見中故說別觀。為不思議利根巧度令入見中故說圓觀。是名為一實而施三權。權實相對則有四種止觀。為實施權意齊此也。權實既興良由悉檀。權實可廢亦由悉檀。何者。眾生煩惱結使厚。利智善根薄。故興初觀生其事善。事善若生煩惱伏薄。即廢三藏觀。為生理善興于通觀。理善已生即廢通觀。為生界外事善即興別觀。界外事善已生即廢別觀。為生界外理善即興圓觀。是為興廢因緣故說于權實止觀也。餘三悉檀興廢可解。若約五味教論興廢者。華嚴為大行人。廢兩權興一權一實。三藏廢兩權一實但興一權。方等四種俱興。般若廢一權興兩權一實。法華廢三權興一實。涅槃還興四種皆入佛性無所可隔。是故如來巧用悉檀。興廢適時順機而作。皆益眾生。是故如來不空說法。為度人故應興應廢也。對三權說一實。實

【現代漢語翻譯】 現代漢語譯本： 也稱為隨樂欲（Suileyu），是爲了實施權說權實止觀。爲了生扶真之事善，宣說三藏觀。爲了生扶真之理，善於宣說通觀。爲了生扶中之事，善於宣說別觀。爲了生扶中之理，善於宣說圓觀。這稱為隨為人悉檀（Suiweiren xitan）。也稱為隨便宜而說權實止觀。爲了破除邪因緣和無因緣，宣說三藏觀。爲了破除拙劣的度化，所以宣說通觀。爲了破除共法，所以宣說別觀。爲了破除帶有方便，所以宣說圓觀。這稱為對治悉檀（Duizhi xitan），宣說權實止觀。爲了讓思議鈍根拙劣度化的人進入真諦，宣說三藏觀。爲了讓思議利根巧妙度化的人進入真諦，所以宣說通觀。爲了讓不思議鈍根拙劣度化的人進入見中，所以宣說別觀。爲了讓不思議利根巧妙度化的人進入見中，所以宣說圓觀。這稱為以一實而施三權。權實相對則有四種止觀。爲了實施權，意圖在於此。權實興起，良由於悉檀。權實可以廢除，也由於悉檀。為什麼呢？眾生煩惱結使深厚，利智善根淺薄。所以興起初觀，產生事善。事善如果產生，煩惱伏薄，就廢除三藏觀。爲了產生理善，興起通觀。理善已經產生，就廢除通觀。爲了產生界外事善，就興起別觀。界外事善已經產生，就廢除別觀。爲了產生界外理善，就興起圓觀。這是興廢的因緣，所以宣說權實止觀。其餘三種悉檀的興廢可以理解。如果按照五味教來論興廢，華嚴（Huayan）為大行人，廢除兩權，興起一權一實。三藏（San Zang）廢除兩權一實，但興起一權。方等（Fangdeng）四種都興起。般若（Bore）廢除一權，興起兩權一實。法華（Fahua）廢除三權，興起一實。涅槃（Nirvana）還興起四種，都進入佛性，沒有什麼可以隔閡。因此，如來巧妙運用悉檀，興廢適時，順應機緣而作，都利益眾生。因此，如來不空說法，爲了度化人，應該興起應該廢除。對三權說一實，實

【English Translation】 English version: It is also named Suileyu (隨樂欲, Following inclinations). It is to implement the provisional teachings and the true teachings of Samatha-vipassana. To foster the good of true phenomena, it expounds the Tripitaka (三藏, San Zang) contemplation. To foster the principle of truth, it skillfully expounds the comprehensive contemplation. To foster the phenomena of the middle way, it skillfully expounds the distinct contemplation. To foster the principle of the middle way, it skillfully expounds the perfect contemplation. This is called Suiweiren xitan (隨為人悉檀, According to the person's needs). It is also called expediently expounding the provisional and true Samatha-vipassana. To refute wrong causes and causelessness, it expounds the Tripitaka contemplation. To refute clumsy deliverance, it expounds the comprehensive contemplation. To refute common practices, it expounds the distinct contemplation. To refute those with expedient means, it expounds the perfect contemplation. This is called Duizhi xitan (對治悉檀, Antidotal approach), expounding the provisional and true Samatha-vipassana. To lead those with dull faculties and clumsy deliverance into the true reality, it expounds the Tripitaka contemplation. To lead those with sharp faculties and skillful deliverance into the true reality, it expounds the comprehensive contemplation. To lead those with inconceivable dull faculties and clumsy deliverance into the seeing of the middle way, it expounds the distinct contemplation. To lead those with inconceivable sharp faculties and skillful deliverance into the seeing of the middle way, it expounds the perfect contemplation. This is called using three provisional teachings based on one reality. The provisional and the real are relative, thus there are four types of Samatha-vipassana. The intention is to implement the provisional teachings. The arising of the provisional and the real is due to the xitan (悉檀, Doctrines). The provisional and the real can be abolished also due to the xitan. Why? Because sentient beings' afflictions and bonds are deep, and their roots of wisdom are shallow. Therefore, the initial contemplation arises, producing the good of phenomena. If the good of phenomena arises, afflictions are subdued and thinned, then the Tripitaka contemplation is abolished. To produce the good of principle, the comprehensive contemplation arises. Once the good of principle has arisen, the comprehensive contemplation is abolished. To produce the good of phenomena beyond the realm, the distinct contemplation arises. Once the good of phenomena beyond the realm has arisen, the distinct contemplation is abolished. To produce the good of principle beyond the realm, the perfect contemplation arises. This is the cause and condition of arising and abolishing, therefore the provisional and true Samatha-vipassana are expounded. The arising and abolishing of the other three xitan can be understood. If discussing the arising and abolishing according to the Five Flavors of Teaching, the Avatamsaka (華嚴, Huayan) is for great practitioners, abolishing two provisional teachings and establishing one provisional and one real teaching. The Tripitaka (三藏, San Zang) abolishes two provisional teachings and one real teaching, but establishes one provisional teaching. The Vaipulya (方等, Fangdeng) establishes all four. The Prajna (般若, Bore) abolishes one provisional teaching and establishes two provisional teachings and one real teaching. The Lotus (法華, Fahua) abolishes three provisional teachings and establishes one real teaching. The Nirvana (涅槃, Nirvana) also establishes all four, all entering Buddhahood, with nothing to separate. Therefore, the Tathagata skillfully uses the xitan, arising and abolishing at the right time, acting according to the circumstances, all benefiting sentient beings. Therefore, the Tathagata does not speak empty words, for the sake of delivering people, what should arise should arise, and what should be abolished should be abolished. Speaking of one reality in relation to the three provisional teachings, the reality

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存權廢。已如前說。今更料簡四種止觀皆實不虛。所以者何。若不開決則無入理。今決了聲聞法是諸經之王。開方便門示真實相。一一止觀皆得入圓。如快馬見鞭影即得正路。故四種皆實也。又四種皆權。何以故。四理皆不可說。權不可說故非權。實不可說故非實。非權而強說為權。非實而強說為實。等是強說。何意不名權為實耶。以有說故。故皆是權。又此權實悉是非權非實。何以故。皆不可說故。此非權非實。不得異於向實。向以見理為實。實只是非權非實。此義不異。若異者應有別慧。應照別理。理惑既同不可使異。對權故說實。廢教故說理。故言非權非實。即教而理。權實即非權非實。無二無別不合不散。非權非實理性常寂名之為止。寂而常照亦權亦實。名之為觀觀故稱智稱般若。止故稱眼稱首楞嚴。如是等名不二不別不合不散。即不可思議之止觀也。此非但開實是非權非實。開權亦是非權非實。猶屬開權顯實意耳。問。為一實施三權。唯有四種止觀。若以別接通止觀者。為權為實。復何意不預四數。何意但言接通。何位被接。接入何位。答。接得入教此則屬權。接得入證此則屬實也。四教論其始終接但終而無始。故不入四數。諸教皆接亦應有之。此義不用者。二教明界內理。二教明界外理。兩處交際須安一

接。故但以別接通。若齊通為言不論破無明。八地名支佛地。從此被接知有中道。九地伏無明。十地破無明。即名為佛。但一品破。那得是極。故知接入別也。若望別教是入初地位行也。若就諦論接者。通教真諦空中合論。從初已來但觀真中之空。破見思惑盡到第八地。方為說真內之中。故云智者見空及與不空。被接方聞。聞已見理。即是入別位也。三藏菩薩明位不爾。故不論接。別圓發心已知中道更將何接。故知接但在通也。問。三權皆得知實不。答。別教初知。通教後知。三藏初后俱不知。問。若知何意名權。若不知二經相違。答。別雖初知帶方便聞。教猶是權。通雖後知可接者知。教終是權。其意可見。若言三藏不知違二經者。大經云。阿羅漢不知三寶常住不變者。所有禁戒亦不具足。不能得聲聞之道。此義今當通。任羅漢自力不應知見常住。譬如天眼未開不見障外。不聞他說亦不能知。羅漢。佛眼未開又不聞佛說。那得自知常住。故法華云。于自所得功德生滅度想。若遇余佛便得決了。又云。聲聞緣覺不退菩薩亦不能知。當知不聞則不知也經稱知者齊知己理真諦無為。亦是于常一相無變。若人分別真諦二相遷動者。不能發真。要須觀空方入無漏。如須菩提觀空。憍陳如證無生智。又律儀不具足者。若能觀空得

道共戒。此是具足戒也。故華嚴云。諸法實性相常住不變異。二乘亦皆得而不名為佛。故知常住語通得作此釋。若不作此釋。三藏不說大乘常住。聲聞那得具聲聞道具禁戒耶。若作此釋。道共戒無失彌益其美。又舉例釋者。如大品云。淫慾障生梵天何況菩提。為生梵天須斷欲。欲得菩提斷二邊欲。欲名雖同其意則異。此義亦爾。欲入真諦。須知無為常不變易。欲入實相亦知常住一相不變。知常語同大小則異。故三藏止觀不知圓實不違經。勝鬘云。若不知常住。所有三歸皆不成就。此云何通。遠尋根本三乘初業不愚於法。若取四念處聞慧為初者。此初知真諦常住。不起六十二見。以無倚著心賢聖成就。此釋同前意也。若古昔為初業者。先發菩提心早知常住。畏怖生死退大取小。法才王子及涅槃中退轉菩薩。從初已來歸依一體三寶熏修戒善。有受法無舍法。心無盡故戒亦無盡。一切戒善為此所熏。譬如大地冥益樹木。樹木萌芽悉得成就小乘歸戒不離菩薩戒。菩薩戒力能成就之。即此義也。若不作初業知常。三藏歸戒羯磨悉不成就。若作此釋。于大小兩經義無相違。◎

摩訶止觀卷第三(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第四(上)

隋天臺智者大師說

門

【現代漢語翻譯】 現代漢語譯本 道共戒（Dàogòngjiè，通過修行佛道自然獲得的戒律）。這是具足戒（jùzújiè，佛教中的完整戒律）啊。所以《華嚴經》（Huáyán jīng）說：『諸法的真實體性，是常住不變異的。』二乘（Èrshèng，聲聞乘和緣覺乘）之人也都能證得，但不能被稱為佛。所以可知『常住』一詞，可以通用並作此解釋。如果不作此解釋，三藏（Sānzàng，經、律、論三部分）沒有說大乘的常住，聲聞（Shēngwén，聽聞佛陀教誨而證悟的修行者）怎麼能具有聲聞的道器禁戒呢？如果作此解釋，道共戒沒有缺失，反而更加美好。又舉例解釋說，如《大品般若經》（Dà pǐn bōrě jīng）說：『淫慾會障礙生梵天（Fàntiān，色界天的眾生），更何況是菩提（Pútí，覺悟）。』爲了生梵天需要斷除淫慾，想要得到菩提要斷除二邊之慾。『欲』這個名稱雖然相同，但其意義則不同。此義也是如此。想要進入真諦（zhēndì，真實的道理），須知無為（wúwéi，不造作）是常不變易的。想要進入實相（shíxiàng，諸法的真實面貌），也要知道常住是一相不變的。知道『常』這個詞相同，但大小乘的意義則不同。所以三藏止觀（zhǐguān，止息妄念，觀察實相）不知圓實（yuánshí，圓滿真實的道理）並不違背經典。 《勝鬘經》（Shèngmán jīng）說：『如果不知道常住，所有的三歸（sānguī，皈依佛、法、僧）都不成就。』這又如何解釋呢？從根本上尋找，三乘（sānshèng，聲聞乘、緣覺乘、菩薩乘）初業（chūyè，最初的修行）不會對法愚昧。如果以四念處（sìniànchù，四種觀修方法）的聞慧（wénhuì，聽聞佛法后產生的智慧）為初業，那麼一開始就知道真諦是常住的，不會生起六十二見（liùshí'èr jiàn，各種錯誤的見解），因為沒有倚著心，賢聖（xiánshèng，賢人和聖人）才能成就。這種解釋與前面的意思相同。如果古昔以發菩提心（pútíxīn，追求覺悟的心）為初業，那麼早就知道常住，畏懼生死而退大取小。法才王子（Fǎcái wángzǐ）以及《涅槃經》（Nièpán jīng）中退轉的菩薩，從一開始就皈依一體三寶（yītǐ sān bǎo，佛、法、僧三寶的統一體），熏修戒善（jièshàn，持戒行善）。有受法（shòufǎ，接受佛法）而沒有舍法（shěfǎ，捨棄佛法），心沒有窮盡，所以戒也沒有窮盡。一切戒善都為此所熏習。譬如大地默默地滋養樹木，樹木的萌芽都能成就，小乘的歸戒不離菩薩戒（púsàjiè，菩薩所受持的戒律）。菩薩戒的力量能夠成就它。就是這個意思。如果不作初業知常的解釋，三藏的歸戒羯磨（guījièjiémó，皈依和受戒的儀式）都不能成就。如果作此解釋，那麼大小乘兩經的意義就沒有互相違背。 ◎ 《摩訶止觀》（Móhē Zhǐguān）卷第三(下) 大正藏第 46 冊 No. 1911 摩訶止觀 《摩訶止觀》卷第四(上) 隋天臺智者大師說 門

【English Translation】 English version 'Dào Gòng Precepts' (道共戒, precepts obtained naturally through cultivating the Buddhist path). This is the 'full precepts' (具足戒, complete precepts in Buddhism). Therefore, the 'Avatamsaka Sutra' (華嚴經, Huáyán jīng) says: 'The true nature of all dharmas is constant and unchanging.' Those of the Two Vehicles (二乘, Èrshèng, Śrāvakayāna and Pratyekabuddhayāna) can also attain it, but they are not called Buddhas. Therefore, it can be known that the term 'constant' can be used universally and interpreted in this way. If this interpretation is not made, the 'Tripiṭaka' (三藏, Sānzàng, the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidhamma) does not speak of the 'constant' of the Mahayana, how can the 'Śrāvakas' (聲聞, Shēngwén, disciples who attain enlightenment by hearing the Buddha's teachings) possess the precepts of the Śrāvaka's 'vessel of the path'? If this interpretation is made, the 'Dào Gòng Precepts' are not lost, but rather become more beautiful. Furthermore, an example is given for explanation, such as the 'Mahaprajnaparamita Sutra' (大品般若經, Dà pǐn bōrě jīng) saying: 'Lust obstructs birth in the Brahma heavens (梵天, Fàntiān, beings in the Form Realm heavens), let alone Bodhi (菩提, Pútí, enlightenment).' To be born in the Brahma heavens, one must cut off lust; to attain Bodhi, one must cut off the desires of the two extremes. Although the name 'desire' is the same, its meaning is different. This meaning is also like this. To enter 'Truth' (真諦, zhēndì, the true principle), one must know that 'non-action' (無為, wúwéi, non-contrivance) is constant and unchanging. To enter 'Reality' (實相, shíxiàng, the true aspect of all dharmas), one must also know that 'constancy' is one aspect and unchanging. Knowing that the word 'constant' is the same, but the meaning of the Greater and Lesser Vehicles is different. Therefore, the 'Tripiṭaka's' 'Śamatha-Vipassanā' (止觀, zhǐguān, calming the mind and contemplating reality) not knowing 'perfect reality' (圓實, yuánshí, the perfect and true principle) does not contradict the sutras. The 'Śrīmālādevī Siṃhanāda Sūtra' (勝鬘經, Shèngmán jīng) says: 'If one does not know constancy, all the Three Refuges (sānguī, taking refuge in the Buddha, Dharma, and Sangha) are not accomplished.' How can this be explained? Seeking from the root, the initial practice (chūyè, the initial practice) of the Three Vehicles (sānshèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) will not be ignorant of the Dharma. If the 'wisdom of hearing' (wénhuì, wisdom arising from hearing the Dharma) of the 'Four Foundations of Mindfulness' (sìniànchù, four types of contemplation) is taken as the initial practice, then from the beginning, one knows that 'Truth' is constant, and the sixty-two views (liùshí'èr jiàn, various wrong views) will not arise, because without clinging, the 'virtuous and holy' (xiánshèng, virtuous and holy people) can be accomplished. This explanation is the same as the previous meaning. If in ancient times, generating the 'Bodhi-mind' (pútíxīn, the mind seeking enlightenment) was taken as the initial practice, then one would have known constancy early on, fearing birth and death and retreating from the great to take the small. Prince 'Dharmamati' (Fǎcái wángzǐ) and the Bodhisattvas who regress in the 'Nirvana Sutra' (涅槃經, Nièpán jīng), from the beginning, take refuge in the 'One Body Three Jewels' (yītǐ sān bǎo, the unified body of the Buddha, Dharma, and Sangha), cultivating precepts and goodness (jièshàn, upholding precepts and practicing good deeds). There is 'receiving the Dharma' (shòufǎ, receiving the Dharma) but no 'abandoning the Dharma' (shěfǎ, abandoning the Dharma), the mind is inexhaustible, so the precepts are also inexhaustible. All precepts and goodness are熏習 (xūnxí, perfumed) by this. It is like the earth silently nourishing trees, and the sprouts of the trees can all be accomplished, the precepts of refuge of the Lesser Vehicle are inseparable from the 'Bodhisattva precepts' (púsàjiè, precepts upheld by Bodhisattvas). The power of the Bodhisattva precepts can accomplish it. This is the meaning. If the explanation of knowing constancy is not made as the initial practice, the 'ceremony of refuge and precepts' (guījièjiémó, the ceremony of taking refuge and receiving precepts) of the 'Tripiṭaka' cannot be accomplished. If this explanation is made, then the meaning of the two sutras of the Greater and Lesser Vehicles will not contradict each other. ◎ 'Mahā-śamatha-vipassanā' (Móhē Zhǐguān) Volume 3 (Part 2) Taisho Tripitaka Volume 46 No. 1911 Mahā-śamatha-vipassanā 'Mahā-śamatha-vipassanā' Volume 4 (Part 1) Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty Gate

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人灌頂記

◎第六明方便者。方便名善巧。善巧修行以微少善根。能令無量行成解發入菩薩位。大論云。能以少施少戒出過聲聞辟支佛上。即此義也。又方便者眾緣和合也。以能和合成因。亦能和合取果。大品經言。如來身者不從一因一緣生。從無量功德生如來身。顯此巧能故論方便。若依漸次即有四種方便。方便各有遠近。如阿毗曇明五停心為遠。四善根為近。通別方便例可意知。圓教以假名五品觀行等位去真猶遙。名遠方便。六根清凈相似鄰真。名近方便。今就五品之前假名位中。復論遠近。二十五法為遠方便。十種境界為近方便。橫豎該羅十觀具足。成觀行位能發真似。名近方便。今釋遠方便略為五。一具五緣。二呵五欲。三棄五蓋。四調五事。五行五法。夫道不孤運弘之在人。人弘勝法假緣進道。所以須具五緣。緣力既具當割諸嗜慾。嗜慾外屏當內凈其心。其心若寂當除錯五事。五事調已行於五法。必至所在。譬如陶師若欲得器。先擇良處。無砂無鹵草水豐便可立作所。次息余際務。際務不靜安得就功。雖息外緣身內有疾云何執作。身雖康壯泥輪不調不成器物。上緣雖整不專于業。廢不相續永無辦理。止觀五緣亦復如是。有待之身必假資藉如彼好處。呵厭塵欲如斷外緣。棄絕五蓋如治內疾。調適五事如

【現代漢語翻譯】 現代漢語譯本： 人灌頂記

◎第六，闡明方便。方便，意為善巧。善巧地修行，即使憑藉微小的善根，也能促成無量的修行，解脫煩惱，進入菩薩的位次。《大智度論》中說：『能以少許的佈施和持戒，超越聲聞和辟支佛的境界。』說的就是這個意思。此外，方便也指眾多因緣的和合。因為它能和合促成因，也能和合取得果。《大品般若經》中說：『如來的法身，不是從單一的因或緣產生的，而是從無量的功德產生的。』這顯示了方便的巧妙作用，所以討論方便。如果按照漸進的次第，就有四種方便。方便各有遠近之分。例如，《阿毗曇》中闡明的五停心觀是遠方便，四善根是近方便。通教和別教的方便，可以依此類推。《圓教》認為，假名位的五品觀行等位，距離真如還很遙遠，稱為遠方便。六根清凈，與真如相似接近，稱為近方便。現在就在五品之前的假名位中，進一步討論遠近。二十五法是遠方便，十種境界是近方便。橫向和縱向涵蓋，十種觀法都具備，成就觀行位，能引發相似的真如，稱為近方便。現在解釋遠方便，略分為五點：一、具足五緣；二、呵斥五欲；三、捨棄五蓋；四、調和五事；五、修行五法。要知道，道不會獨自執行，弘揚它在於人。人弘揚殊勝的佛法，憑藉因緣來增進道行。所以必須具足五緣。緣的力量具備后，應當割捨各種嗜慾。嗜慾從外屏除后，應當在內心清凈其心。內心如果寂靜，應當調和五事。五事調和后，修行五法，必定能到達目標。譬如陶工如果想要得到器物，先要選擇好的地方，沒有沙子和鹽堿，草和水豐盛，才能在那裡開始製作。其次停止其他的事務。事務不停止，怎麼能完成工作？即使停止了外緣，身體內部有疾病，又怎麼能工作？身體即使健康強壯，泥和輪子不協調，也無法做成器物。上面的條件即使都具備，如果不專心於工作，荒廢而不持續，永遠無法完成。止觀的五緣也是這樣。有待于外物的身體，必須憑藉資助，就像那好的地方。呵斥厭惡塵世的慾望，就像斷絕外緣。捨棄五蓋，就像治療內部的疾病。調和五事，就像

【English Translation】 English version: Record of Anointing People

◎ Sixth, explaining skillful means (upaya). Skillful means means adroitness. Skillfully practicing, even with minimal roots of goodness, can lead to immeasurable practices, liberation from afflictions, and entry into the position of a Bodhisattva. The Mahaprajnaparamita Sutra says: 'One can, with a small amount of giving and keeping precepts, surpass the realms of Sravakas and Pratyekabuddhas.' This is the meaning. Furthermore, skillful means also refers to the harmony of many conditions. Because it can harmonize and bring about causes, it can also harmonize and obtain results. The Mahaprajnaparamita Sutra says: 'The body of the Tathagata (Thus Come One) is not born from a single cause or condition, but from immeasurable merits.' This shows the skillful function of skillful means, so we discuss skillful means. If following a gradual sequence, there are four kinds of skillful means. Skillful means have varying degrees of distance. For example, the Five Stopping-the-Mind Practices (five kinds of meditation to calm the mind) explained in the Abhidharma are distant, while the Four Roots of Goodness are near. The common and specific skillful means can be understood by analogy. The Perfect Teaching considers the stages of the Five Grades of Observation and Practice in the Stage of Provisional Names as still far from true reality, calling them distant skillful means. The purification of the six senses, being similar and close to true reality, is called near skillful means. Now, within the Stage of Provisional Names before the Five Grades, we further discuss distance. The Twenty-Five Preparatory Practices are distant skillful means, and the Ten Kinds of Realms are near skillful means. Covering horizontally and vertically, possessing all ten kinds of contemplation, accomplishing the stage of observation and practice, and being able to generate a likeness of true reality, is called near skillful means. Now, explaining the distant skillful means, we briefly divide them into five points: 1. Possessing the Five Conditions; 2. Reproaching the Five Desires; 3. Abandoning the Five Coverings; 4. Harmonizing the Five Matters; 5. Practicing the Five Dharmas. Know that the path does not operate in isolation; its propagation depends on people. People propagate the supreme Dharma, relying on conditions to advance in the path. Therefore, it is necessary to possess the Five Conditions. Once the power of conditions is complete, one should relinquish all cravings and desires. After cravings and desires are warded off externally, one should purify the mind internally. If the mind is tranquil, one should harmonize the Five Matters. After the Five Matters are harmonized, practicing the Five Dharmas will surely lead to the destination. For example, if a potter wants to obtain a vessel, he must first choose a good place, free from sand and alkali, with abundant grass and water, where he can begin to work. Next, he stops other affairs. If affairs do not stop, how can he complete the work? Even if external conditions are stopped, if there is illness within the body, how can he work? Even if the body is healthy and strong, if the mud and wheel are not coordinated, he cannot make a vessel. Even if the above conditions are all met, if he does not concentrate on the work, abandoning it without continuity, he will never complete it. The Five Conditions of Samatha-vipassana are also like this. A body dependent on external things must rely on assistance, like that good place. Reproaching and disliking worldly desires is like cutting off external conditions. Abandoning the Five Coverings is like treating internal illnesses. Harmonizing the Five Matters is like...

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學輪繩。行於五法如作不廢。世間淺事非緣不合。何況出世之道。若無弄引何易可階。故歷二十五法約事為觀。調粗入細檢散令靜故為止觀遠方便也。此五法三科出大論。一種出禪經。一是諸禪師立。一具五緣者。一持戒清凈。二衣食具足。三閑居靜處。四息諸緣務。五得善知識。禪經云。四緣雖具足開導由良師。故用五法為入道梯隥。一闕則妨事。釋此具如次第禪門。

○此中明持戒清凈。即四意。一列戒名。二明持戒。三明犯戒。四明懺凈。列名者。經論出處甚多。且依釋論有十種戒。所謂不缺。不破。不穿。不雜。隨道。無著。智所贊。自在。隨定。具足。此十通用性戒為根本。大論云。性戒者是尸羅身口等八種。謂身三口四更加不飲酒。是凈命防意地。又云。十善是尸羅。佛不出世世常有之。故名舊戒。佛不出世凡夫亦修八禪。故名舊定。外道邪見六十二等舊醫乳藥名為舊慧。常途云。無客定無漏導八禪耳。今難此語。亦應無漏導十善也。戒慧既有客法。定何獨無。今用三歸五戒二百五十。為客戒。根本十種得戒人者。如佛自言善來比丘。自然已得具足戒。如摩訶迦葉自誓因緣得具足戒。如憍陳如見諦故受具足戒。如波阇波提比丘尼。以八敬法受具足戒。如達磨提那比丘尼遣信受具足戒。如須陀耶沙彌

【現代漢語翻譯】 現代漢語譯本： 學習像車輪和繩索一樣的方法。如果按照五種方法去做，就像工作一樣不會停止。世間的淺顯事情，沒有因緣就不會聚合。更何況是出世的道理呢？如果沒有引導，又怎麼容易登堂入室呢？所以經歷二十五種方法，根據事情來進行觀察。調整粗糙的，進入精細的，檢查散亂的，使其安靜，所以說是止觀的遠方便法門。這五種方法，三種出自《大智度論》，一種出自禪經，一種是各位禪師所立。所謂具足五緣的人：一是持戒清凈，二是衣食具足，三是閑居靜處，四是停止各種事務，五是得到善知識。《禪經》說：『四種因緣雖然具足，開導還要依靠好的老師。』所以用五種方法作為進入佛道的階梯，缺少一種就會妨礙事情。對此的解釋詳細地記載在次第禪門中。

這裡說明持戒清凈，包含四層意思：一是列出戒律的名稱，二是說明如何持戒，三是說明如何犯戒，四是說明如何懺悔清凈。列出戒律的名稱，經典和論著中有很多出處。暫且依據《釋論》，有十種戒律，即所謂的不缺、不破、不穿（**，原文如此，可能指不穿破）、不雜、隨道、無著、智所贊、自在、隨定、具足。這十種戒律都以性戒為根本。《大智度論》說：『性戒，是指身口等八種戒律，即身三（不殺生、不偷盜、不邪淫）口四（不妄語、不兩舌、不惡口、不綺語），再加上不飲酒。』這是爲了清凈生命，防止意地的過失。又說：『十善是尸羅（Śīla，戒律），佛陀不出世，世間也常有。』所以稱為舊戒。佛陀不出世，凡夫也能修八禪，所以稱為舊定。外道邪見六十二種等，舊醫的乳藥，稱為舊慧。常途的說法是：沒有客定，沒有無漏引導的八禪罷了。現在反駁這種說法，也應該沒有無漏引導的十善才對。戒和慧既然有客法，定為什麼唯獨沒有呢？現在用三歸五戒二百五十戒，作為客戒。根本十種得戒的人，如佛陀自己說『善來比丘』，自然就得到了具足戒。如摩訶迦葉（Mahākāśyapa）自己發誓的因緣，得到了具足戒。如憍陳如（Ājñāta Kauṇḍinya）因為見諦的緣故，接受了具足戒。如波阇波提比丘尼（Prajāpatī Gautamī），以八敬法接受了具足戒。如達磨提那比丘尼（Dharmadinna），派遣使者接受了具足戒。如須陀耶沙彌（Sudāya Śrāmaṇera）

【English Translation】 English version: Learning the methods like wheels and ropes. If practiced according to the five methods, it will not cease like work. Worldly trivial matters will not come together without causes and conditions. How much more so the path of transcending the world? If there is no guidance, how can one easily ascend? Therefore, experiencing twenty-five methods, observing according to the matters at hand. Adjusting the coarse to enter the fine, examining the scattered to make them quiet, hence it is said to be the distant expedient means of Śamatha-Vipassanā (止觀, calming and insight meditation). These five methods, three come from the Mahāprajñāpāramitāśāstra (大智度論), one comes from the Dhyāna Sutras (禪經), and one is established by various Dhyāna masters. The so-called person who possesses the five conditions: first, maintaining pure precepts; second, having sufficient clothing and food; third, dwelling in a secluded and quiet place; fourth, ceasing all affairs; fifth, obtaining a good spiritual friend. The Dhyāna Sutras say: 'Although the four conditions are complete, guidance still relies on a good teacher.' Therefore, using the five methods as a ladder to enter the path, lacking one will hinder the matter. The explanation of this is recorded in detail in the Gradual Dhyāna Gate.

Here, it explains maintaining pure precepts, containing four meanings: first, listing the names of the precepts; second, explaining how to maintain the precepts; third, explaining how to violate the precepts; fourth, explaining how to repent and purify. Listing the names of the precepts, there are many sources in the scriptures and treatises. For now, according to the Śāstra, there are ten kinds of precepts, namely, not deficient, not broken, not torn ( - original text, possibly referring to not tearing), not mixed, following the path, without attachment, praised by wisdom, independent, following samādhi, complete. These ten precepts all take the nature precepts as the foundation. The Mahāprajñāpāramitāśāstra says: 'Nature precepts refer to the eight kinds of precepts of body and speech, namely, the three of body (not killing, not stealing, not committing sexual misconduct) and the four of speech (not lying, not divisive speech, not harsh speech, not idle chatter), plus not drinking alcohol.' This is to purify life and prevent faults of the mind. It also says: 'The ten wholesome actions are Śīla (戒律, precepts), even if the Buddha does not appear in the world, they are always present.' Therefore, they are called old precepts. Even if the Buddha does not appear in the world, ordinary people can also cultivate the eight dhyānas, so they are called old samādhi. The heretical views of the outsiders, the sixty-two kinds, and the milk medicine of the old doctors are called old wisdom. The common saying is: there is no guest samādhi, only the eight dhyānas guided by non-outflow. Now refuting this saying, there should also be no non-outflow guiding the ten wholesome actions. Since precepts and wisdom have guest dharmas, why is samādhi uniquely without them? Now using the three refuges, the five precepts, and the two hundred and fifty precepts as guest precepts. The fundamental ten kinds of people who obtain precepts, such as the Buddha himself saying 'Welcome, Bhikṣu (比丘, monk),' naturally obtain the complete precepts. Such as Mahākāśyapa (摩訶迦葉) obtaining the complete precepts through his own vow. Such as Ājñāta Kauṇḍinya (憍陳如) receiving the complete precepts because of seeing the truth. Such as Prajāpatī Gautamī (波阇波提比丘尼), receiving the complete precepts with the eight respectful dharmas. Such as Dharmadinna (達磨提那比丘尼), sending a messenger to receive the complete precepts. Such as Sudāya Śrāmaṇera (須陀耶沙彌)

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論義受具足戒。如耶舍比丘等善來受具足戒。如跋陀羅波楞伽加三歸受具足戒。如邊地第五律師受具足戒。中國十人白四羯磨受具足戒。客戒人也。根本凈禪觀練熏。修為客定。四諦慧為客慧。佛出方有也。性戒者。莫問受與不受犯即是罪。受與不受持即是善。若受戒持生福。犯獲罪。不受無福。不受犯無罪。如伐草害畜罪。同。對首懺。二罪俱滅。大論解云。違無作罪同滅耳而償命猶在。故知受得之戒與性戒有異也。故四分問遮法雲。不犯邊罪不。邊罪即性罪也。此罪障優婆塞戒。何況大戒。若性戒清凈。是戒度根本解脫初因。因此性戒。得有無作受得之戒。小乘明義無作戒即是第三聚。大乘中法鼓經。但明色心無第三聚。心無盡故戒亦無盡。若就律儀戒。論無作可解。定共戒無作者與定俱發。有人言。入定時有出定時無。有人言。無作依定。定在不失。定退即謝也。道共戒無作者。此無作依道。道無失故此戒亦無失。戒定道共。通是戒名說。通以性戒為本。故經云。依因此戒。能生禪定及滅苦智慧。即此意也。

○二明持者。此十種戒攝一切戒。不缺戒者。即是持于性戒乃至四重。清凈守護如愛明珠。若毀犯者。如器已缺無所堪用。佛法邊人非沙門釋子。失比丘法故稱為缺。不破者。即是持於十三。無有破

【現代漢語翻譯】 現代漢語譯本 關於受具足戒的討論。例如，耶舍比丘（Yasa, 一位比丘的名字）等人通過『善來』的方式受具足戒。又如，跋陀羅波楞伽（Bhadra Palanka, 一個人名）通過皈依三寶受具足戒。再如，邊遠地區的第五位律師通過特定方式受具足戒。在中國，需要十位律師通過白四羯磨（baisi羯磨，一種佛教儀式）來授予具足戒。這是針對客戒人（指從外地來受戒的人）而言的。根本凈禪觀的練習和熏修，可以被看作是客定（指通過後天修行獲得的禪定）。四諦（sidi, 佛教的基本教義，包括苦、集、滅、道）的智慧可以被看作是客慧（指通過後天學習獲得的智慧），因為只有佛陀出世才會有這些。性戒（xingjie, 指與生俱來的戒律，無論是否受戒，違犯即有罪）是指，無論是否受戒，違犯即是罪過。受持性戒，無論是否受戒，都是善行。如果受戒並持戒，就能產生福報；如果違犯，就會獲罪。如果沒有受戒，就沒有福報；如果沒有受戒而違犯，就沒有罪過。例如，割草傷害了牲畜，這是一種罪過，與是否受戒無關。通過對首懺（duishouchan, 一種懺悔儀式），兩種罪過都可以消除。《大論》解釋說，違背無作罪（wuzuozui, 指違背戒律后產生的潛在罪業）可以被消除，但償命的因果仍然存在。因此，可以知道通過受戒獲得的戒律與性戒是有區別的。所以，《四分律》中問到遮法（zhefa, 阻止受戒的因素）時會問：『不犯邊罪（bianzui, 指觸犯戒律的邊緣行為）嗎？』邊罪就是性罪。這種罪過會阻礙優婆塞戒（yuposaijie, 在家男居士所受的戒律），更何況是比丘的大戒。如果性戒清凈，就是戒律的根本，是解脫的最初原因。依靠這種性戒，才能獲得無作受得之戒（wuzuoshoudezhijie, 通過受戒獲得的戒律）。小乘佛教認為無作戒就是第三聚（disanju, 指戒律的第三種分類）。大乘佛教的《法鼓經》只說明瞭色（se, 物質）和心（xin, 精神），沒有提到第三聚。因為心是無盡的，所以戒律也是無盡的。如果就律儀戒（lvyijie, 指行爲規範方面的戒律）而言，可以解釋無作戒。定共戒（dinggongjie, 指與禪定同時產生的戒律）沒有作者，是與禪定同時產生的。有人說，入定時有，出定時無。有人說，無作戒依賴於禪定，禪定存在，無作戒就不會消失；禪定退失，無作戒也就消失了。道共戒（daogongjie, 指與智慧同時產生的戒律）沒有作者，這種無作戒依賴於智慧，智慧不消失，這種戒律也不會消失。戒、定、道共同，都可以說是戒律的名稱。總的來說，以性戒為根本。所以經中說，依靠這種戒律，能夠產生禪定以及滅苦的智慧，就是這個意思。 第二部分說明了持戒。這十種戒律涵蓋了一切戒律。不缺戒（buquejie, 指戒律沒有缺失）是指，持守性戒乃至四重戒（sizhongjie, 比丘戒中最嚴重的四條戒律），清凈守護，如同愛護明珠。如果毀犯戒律，就像器皿已經破損，沒有什麼用處。佛法邊人（fobianren, 指不遵守佛法的人）不是沙門釋子（shamen shizi, 指佛教僧侶），失去了比丘的資格，所以稱為缺戒。不破戒（bupojie, 指沒有違犯戒律）是指，持守十三條戒律，沒有違犯。

【English Translation】 English version Discussion on receiving the full monastic precepts (Bhikkhu ordination). For example, Yasa Bhikkhu (Yasa, a bhikkhu's name) and others received the full precepts through the 'Welcome' (Ehi Bhikkhu) ordination. Also, Bhadra Palanka (Bhadra Palanka, a person's name) received the full precepts by taking refuge in the Three Jewels (Triratna). Furthermore, the fifth lawyer in the border region received the full precepts through a specific method. In China, ten lawyers are required to grant the full precepts through the 'White Four Karmas' (baisi 羯磨, a Buddhist ritual). This is for 'guest ordinands' (referring to those who come from other places to receive ordination). The practice and cultivation of fundamental pure Chan meditation can be regarded as 'acquired concentration' (referring to concentration obtained through later practice). The wisdom of the Four Noble Truths (sidi, the fundamental teachings of Buddhism, including suffering, its cause, its cessation, and the path to its cessation) can be regarded as 'acquired wisdom' (referring to wisdom obtained through later learning), because these only exist when a Buddha appears in the world. 'Nature precepts' (xingjie, referring to precepts that are inherent, where violation is a sin regardless of whether one has taken the precepts) mean that, regardless of whether one has taken the precepts, violation is a sin. Upholding the nature precepts, regardless of whether one has taken the precepts, is a good deed. If one takes and upholds the precepts, one will generate merit; if one violates them, one will incur sin. If one has not taken the precepts, there is no merit; if one has not taken the precepts and violates them, there is no sin. For example, cutting grass and harming livestock is a sin, regardless of whether one has taken the precepts. Through 'confession before another' (duishouchan, a type of confession ritual), both sins can be eliminated. The 'Great Treatise' explains that violating the 'non-arising sin' (wuzuozui, referring to the potential sin generated after violating a precept) can be eliminated, but the karmic consequence of repaying a life still remains. Therefore, it can be known that the precepts obtained through ordination are different from the nature precepts. Therefore, in the 'Four-Part Vinaya', when asking about 'obstructive factors' (zhefa, factors that prevent ordination), it is asked: 'Do you not violate the 'borderline sins' (bianzui, referring to actions that touch the edge of violating a precept)?' Borderline sins are nature sins. This sin obstructs the 'Upasaka precepts' (yuposaijie, the precepts taken by male lay practitioners), let alone the great precepts of a Bhikkhu. If the nature precepts are pure, it is the root of the precepts, the initial cause of liberation. Relying on these nature precepts, one can obtain the 'non-arising acquired precepts' (wuzuoshoudezhijie, precepts obtained through ordination). Theravada Buddhism believes that the non-arising precepts are the 'third category' (disanju, referring to the third classification of precepts). Mahayana Buddhism's 'Drum of the Dharma Sutra' only explains 'form' (se, matter) and 'mind' (xin, spirit), and does not mention the third category. Because the mind is endless, the precepts are also endless. If considering the 'precepts of discipline' (lvyijie, referring to precepts related to behavioral norms), the non-arising precepts can be explained. 'Concentration-born precepts' (dinggongjie, precepts that arise simultaneously with concentration) have no author; they arise simultaneously with concentration. Some say that they exist during meditation but not when coming out of meditation. Some say that the non-arising precepts rely on concentration; if concentration exists, the non-arising precepts will not disappear; if concentration is lost, the non-arising precepts will also disappear. 'Path-born precepts' (daogongjie, precepts that arise simultaneously with wisdom) have no author; these non-arising precepts rely on wisdom; if wisdom does not disappear, these precepts will not disappear either. Precepts, concentration, and the path together can all be said to be names of precepts. In general, the nature precepts are the foundation. Therefore, the sutra says that relying on these precepts, one can generate concentration and the wisdom to extinguish suffering; this is the meaning. The second part explains upholding the precepts. These ten types of precepts encompass all precepts. 'Not deficient precepts' (buquejie, referring to precepts that are not missing) means upholding the nature precepts and even the 'four major prohibitions' (sizhongjie, the four most serious precepts for Bhikkhus), protecting them purely, like cherishing a bright pearl. If one violates the precepts, it is like a vessel that has been broken and is of no use. A 'person on the edge of the Dharma' (fobianren, referring to someone who does not follow the Dharma) is not a 'Shramana Shakya's son' (shamen shizi, referring to a Buddhist monk), and has lost the qualification of a Bhikkhu, so they are called 'deficient in precepts'. 'Not broken precepts' (bupojie, referring to not violating the precepts) means upholding the thirteen precepts without violating them.

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損故名不破。若毀犯者。如器破裂也。不穿者。是持波夜提等也。若有毀犯如器穿漏。不能受道故名為穿。不雜者。持定共戒也。雖持律儀念破戒事。名之為雜。定共持心慾念不起。故名不雜。如大經云。雖不與彼女人身合。而共言語嘲調。壁外釧聲見男女相追。皆污凈戒。十住婆沙云。雖制其事。而令女人洗拭按摩。染心共語相視。或限爾許日持戒。或期後世富樂天上自恣。皆名不凈。若持不雜戒。悉無此等念也。隨道者。隨順諦理能破見惑。無著戒者。即是見真成聖。于思惟惑無所染著也。以此兩戒約真諦持戒也。智所贊戒自在戒。則約菩薩化他。為佛所贊於世間中而得自在。是約俗諦論持戒也。隨定具足兩戒。即是隨首楞嚴定。不起滅定現諸威儀。示十法界像導利眾生。雖威儀起動而任運常靜。故名墮定戒。前來諸戒律儀防止。故名不具足。中道之戒無戒不備。故名具足。此是持中道第一義諦戒也。用中道慧遍入諸法。故經云。式叉。式叉名大乘戒也。涅槃明五支戒及十種戒。義勢略同。設諸經論更明戒相。終不出此十科。束前三種戒名律儀戒。秉善防惡。從初根本乃至不穿纖毫清凈。束名律儀戒。凡夫散心悉能持得此戒也。次不雜一戒。定法持心心不妄動。身口亦寂三業皎鏡。此是定共戒。入定時任運無雜。

【現代漢語翻譯】 現代漢語譯本 『損故名不破』（因為守護得當所以不會破損）。如果毀犯戒律，就像器物破裂一樣。『者』（此處應指破戒者），是指觸犯波夜提（Pāyattika，一種戒律）等戒條的人。如果有人毀犯戒律，就像器物穿孔漏水一樣，不能容納正道，所以稱為『穿』（破損）。 『不雜者』（不雜染），是指持守定共戒（與禪定相關的戒律）。雖然持守律儀，但心中念及破戒之事，這稱為『雜』（雜染）。定共戒要求持戒者心無雜念，不起妄念，所以稱為『不雜』。如同《大般涅槃經》所說，即使沒有與女人發生身體上的接觸，但如果一起說話、戲謔調笑，或者從墻外聽到女人的釧聲，看到男女互相追逐，都屬於玷污清凈戒律。《十住毗婆沙論》說，即使禁止那些事情，但如果讓女人洗拭，心懷染污地一起說話、互相觀看，或者限定多少天持戒，或者期望來世獲得富樂，在天上隨心所欲，這些都稱為『不凈』。如果持守不雜戒，就不會有這些念頭。 『隨道者』（隨順於道），是指隨順真諦之理，能夠破除見惑。『無著戒者』（不執著的戒），是指證悟真理，成就聖果，對於思惟惑沒有絲毫染著。這兩種戒律是依據真諦來持戒。 『智所贊戒』（為智慧所讚歎的戒）和『自在戒』（得大自在的戒），則是依據菩薩教化他人而設立的，是佛陀所讚歎的，在世間中能夠獲得自在。這是依據俗諦來論述持戒。 『隨定具足兩戒』（隨順禪定而具足兩種戒），是指隨順首楞嚴定（Śūraṅgama Samādhi，一種深妙的禪定），在不起滅盡定的情況下，顯現各種威儀，示現十法界的形象，引導利益眾生。雖然威儀起動，但任運自在，常處於寂靜之中，所以稱為『墮定戒』（處於禪定中的戒）。 前面所說的各種戒律，都是爲了防止過失，所以稱為『不具足』（不完備）。中道之戒，無戒不備，所以稱為『具足』（完備）。這是持守中道第一義諦的戒律。 用中道智慧遍入諸法，所以經中說，『式叉』（Śikṣā，戒），『式叉』名為大乘戒。 《涅槃經》闡明了五支戒和十種戒，其意義和作用大致相同。即使各種經典論著進一步闡明戒相，最終也不會超出這十個方面。將前面的三種戒律歸納為律儀戒，秉持善行，防止惡行，從最初的根本到**纖毫都保持清凈，歸納起來稱為律儀戒。凡夫散亂之心也能持守這種戒律。 其次，不雜戒，是用禪定來持守心念，使心念不妄動，身口意三業都寂靜清明，這就是定共戒。入定時，任運自在，沒有雜染。

【English Translation】 English version 『Sun ko ming pu po』 (Because of proper protection, it will not be damaged). If one violates the precepts, it is like a vessel being broken. 『Zhe』 (Here it should refer to those who break the precepts) refers to those who violate Pāyattika (a type of precept) and other precepts. If someone violates the precepts, it is like a vessel with holes leaking water, unable to contain the right path, so it is called 『chuan』 (damaged). 『Pu tsa zhe』 (Not mixed), refers to upholding the Dhyāna-related precepts. Although upholding the precepts, if one thinks about breaking the precepts in their mind, this is called 『tsa』 (mixed). Dhyāna-related precepts require the practitioner to have no distracting thoughts and no arising of deluded thoughts, so it is called 『not mixed』. As the Mahāparinirvāṇa Sūtra says, even if there is no physical contact with a woman, if they talk and joke together, or hear the sound of a woman's bracelet from outside the wall, or see men and women chasing each other, all of these are considered to defile the pure precepts. The Daśabhūmika-vibhāṣā says that even if those things are prohibited, if women are allowed to wash ** , and they talk and look at each other with defiled minds, or limit the number of days of upholding the precepts, or expect to gain wealth and happiness in the next life and be free in the heavens, all of these are called 『impure』. If one upholds the not mixed precepts, there will be no such thoughts. 『Sui tao zhe』 (Following the path), refers to following the truth of reality and being able to break through the delusions of views. 『Wu zhu chieh zhe』 (Precepts without attachment), refers to realizing the truth and attaining sainthood, without any attachment to the delusions of thought. These two types of precepts are based on upholding the precepts according to the truth of reality. 『Zhi suo tsan chieh』 (Precepts praised by wisdom) and 『Tzu tsai chieh』 (Precepts of great freedom), are established based on the Bodhisattva's teaching of others, praised by the Buddha, and able to obtain freedom in the world. This is based on discussing the upholding of precepts according to conventional truth. 『Sui ting chu tsu liang chieh』 (Following Dhyāna and fulfilling two types of precepts), refers to following the Śūraṅgama Samādhi (a profound Dhyāna), manifesting various dignified behaviors without arising from the extinction of Dhyāna, showing the images of the ten realms, and guiding and benefiting sentient beings. Although the dignified behaviors arise and move, they are naturally at ease and always in stillness, so it is called 『To ting chieh』 (Precepts of being in Dhyāna). The various precepts mentioned earlier are all to prevent faults, so they are called 『Pu chu tsu』 (incomplete). The precepts of the Middle Way have all precepts complete, so they are called 『Chu tsu』 (complete). This is upholding the precepts of the first principle of the Middle Way. Using the wisdom of the Middle Way to penetrate all dharmas, so the sutra says, 『Śikṣā (precepts), Śikṣā is called the Mahayana precepts. The Nirvana Sutra clarifies the five-branch precepts and the ten types of precepts, whose meanings and functions are roughly the same. Even if various sutras and treatises further clarify the characteristics of the precepts, they will ultimately not go beyond these ten aspects. Summarizing the previous three types of precepts as the precepts of discipline, upholding good conduct, preventing evil conduct, and maintaining purity from the initial root to ** the slightest detail, is summarized as the precepts of discipline. Ordinary people with scattered minds can also uphold these precepts. Secondly, the not mixed precepts are to use Dhyāna to uphold the mind, so that the mind does not move falsely, and the three karmas of body, speech, and mind are all still and clear. This is the Dhyāna-related precepts. When entering Dhyāna, one is naturally at ease and without impurities.

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出定身口柔軟亦不雜。凡夫入定則能持得也。隨道戒初果見諦發真成聖。聖人所持非凡夫能持也。無著戒則三果人所持。亦非初果所持也。智贊自在。此乃菩薩利他須持此戒。則非二乘所持也。隨定具足。此是大根性所持。則非六度通教菩薩所能持也。況復凡夫二乘耶。向判位高下事義不同。理觀觀心論持戒者具能持得上十戒也。先束十戒為四意。前四戒。但是因緣所生法。通為觀境。次二戒。即是觀因緣生法即空。空觀持戒也。次兩戒。觀因緣即是假。假觀持戒也。次兩戒。觀因緣生法即是中。中觀持戒也。所言觀心為因緣生法者若觀一念心從惡緣起。即能破根本。乃至破不雜戒。與善相違故名為惡。今以善順之心防止噁心。能令根本乃至不雜等戒。善順成就得無毀損。故稱善心名為防止噁心既止身口亦然。防即是止善。順即是行善。行善即是觀。止善即是止。是名觀因緣所生心持四種戒也。次觀善惡因緣所生心即空者。如金剛般若云。若見法相者。名著我人眾生壽者。若見非法相者。亦著我人眾生壽者。不見法相不見非法相。如筏喻者。法尚應舍何況非法。故知法與非法二皆空寂。乃名持戒。今云法者。只善惡兩心假實之法也。若見有善惡假名。即是著我人眾生壽者。若見善惡實法。亦是著我人眾生壽者。所言非

法相者。若見善惡假名是無者。亦是著我人眾生壽者。若見善惡實法是無者。亦著我人眾生壽者。何以故。依無起見故不應著。乃至依非有非無起見。皆名著我人眾生壽者。觀如是等法與非法皆即是空。由此觀故能順無漏。防止有無六十二見。故名隨道戒。若重慮此觀思惟純熟。歷緣對境。於一切色聲皆悉即空。名無著戒。防止思惑善順真諦。是名觀因緣心即空持二種戒也。次觀因緣心即是假者。知心非心法亦非法。而不永滯非心非法。以道種方便。無所有中立心立法。拔出諸心數法。導利眾生為智所贊。雖廣分別無量心法。但有名字如虛空相。不生愛著惑相不拘。名為自在。如此假觀。防止無知善順俗理。防邊論止順邊論觀。即是假觀持兩戒也。次觀因緣生心即中者。觀於心性畢竟寂滅。心本非空亦復非假。非假故非世間。非空故非出世間。非賢聖法非凡夫法。二邊寂靜名為心性。能如是觀。名為上定。心在此定即首楞嚴。本寂不動。雙照二諦現諸威儀。隨如是定無不具足。如是觀心防止二邊無明諸惡。善順中道一實之理。防邊論止順邊論觀。此名即中而持兩戒也。故梵網云。戒名大乘名第一義光。非青黃赤白。戒名為孝孝名為順。孝即止善順即行善。如此戒者。本師所誦我亦如是誦。當知中道妙觀戒之正體。上品

【現代漢語翻譯】 現代漢語譯本： 所謂『法相』，如果認為善惡的假名是空無的，這也是執著於我、人、眾生、壽者（對生命長短的執著）。如果認為善惡的實法是空無的，這也是執著於我、人、眾生、壽者。為什麼呢？因為依附於『無』而產生見解，所以不應該執著。乃至依附於『非有非無』而產生見解，都叫做執著於我、人、眾生、壽者。觀察這些『是法』與『非法』，都即是空。通過這樣的觀察，能夠順應無漏（沒有煩惱），防止有、無六十二見（各種錯誤的見解），所以叫做『隨道戒』。如果反覆考慮這種觀察，思惟純熟，經歷各種因緣，面對各種境界，對於一切色、聲都完全視為空，叫做『無著戒』。防止思惑（思想上的迷惑），善於順應真諦（真實的道理），這叫做觀察因緣，心即是空，而持兩種戒。 其次，觀察因緣，心即是假，知道心不是心，法也不是法，但不永遠停留在『非心』、『非法』的狀態。以道種（成佛的種子）的方便，在無所有中建立心、建立法，拔出各種心數法（心的作用），引導利益眾生，為智慧所讚歎。雖然廣泛分別無量的心法，但只有名字，如同虛空之相，不產生愛著，不被迷惑之相所拘束，叫做『自在』。這樣的假觀，防止無知，善於順應世俗的道理，防止偏頗的論調，順應中正的論觀，這就是假觀而持兩種戒。 再次，觀察因緣生心即是中道，觀察心的本性，畢竟寂滅。心本來不是空，也不是假。不是假，所以不是世間法；不是空，所以不是出世間法；不是賢聖法，也不是凡夫法。二邊寂靜，叫做心性。能夠這樣觀察，叫做上定（最高的禪定）。心在此定中，就是首楞嚴（一種深妙的禪定），本自寂靜不動，同時照亮二諦（真諦和俗諦），顯現各種威儀。隨順這樣的禪定，沒有不具足的。這樣觀察心，防止二邊的無明（對事物真相的迷惑）和各種惡行，善於順應中道一實之理（不偏不倚的真實道理）。防止偏頗的論調，順應中正的論觀，這叫做即中而持兩種戒。 所以《梵網經》說：『戒名為大乘，名為第一義光，非青黃赤白。戒名為孝，孝名為順。孝即止善，順即行善。』這樣的戒，本師（釋迦牟尼佛）所誦，我也這樣誦。應當知道中道妙觀是戒的正體，上品。

【English Translation】 English version: Regarding 『Dharma characteristics』 (法相): If one sees that the false names of good and evil are non-existent, this is also clinging to self, person, sentient being, and life-span (壽者, clinging to the length of life). If one sees that the real dharmas of good and evil are non-existent, this is also clinging to self, person, sentient being, and life-span. Why? Because one relies on 『non-existence』 to generate views, therefore one should not cling. Even relying on 『neither existence nor non-existence』 to generate views is called clinging to self, person, sentient being, and life-span. Observing that these 『dharmas that are』 and 『dharmas that are not』 are all empty. Through this observation, one can accord with non-outflow (無漏, freedom from afflictions), preventing the sixty-two views of existence and non-existence (各種錯誤的見解), therefore it is called 『following the path precepts』 (隨道戒). If one repeatedly considers this observation, and one's contemplation becomes pure, experiencing various conditions and facing various realms, regarding all forms and sounds as completely empty, this is called 『non-attachment precepts』 (無著戒). Preventing thought-delusions (思惑, delusions of thought), skillfully according with the true reality (真諦, the ultimate truth), this is called observing the causes and conditions, the mind is empty, and upholding two kinds of precepts. Next, observing that causes and conditions, the mind is provisional, knowing that the mind is not the mind, and the dharma is not the dharma, but not eternally dwelling in the state of 『not-mind』 and 『not-dharma』. Using the expedient of the seed of the path (道種, the seed of Buddhahood), establishing mind and establishing dharma in the midst of non-existence, extracting all mental functions (心數法, mental activities), guiding and benefiting sentient beings, praised by wisdom. Although extensively distinguishing limitless mental dharmas, they are only names, like the appearance of empty space, not generating attachment, not being constrained by the appearance of delusion, this is called 『freedom』 (自在). Such provisional contemplation prevents ignorance, skillfully accords with worldly principles, prevents biased arguments, and accords with balanced views, this is provisional contemplation upholding two precepts. Furthermore, observing that the mind arising from causes and conditions is the middle way, observing the nature of the mind, ultimately quiescent and extinguished. The mind is originally neither empty nor provisional. Not provisional, therefore it is not worldly dharma; not empty, therefore it is not transcendental dharma; not the dharma of the wise and holy, nor the dharma of ordinary people. The quiescence of both extremes is called the nature of the mind. Being able to observe in this way is called supreme samadhi (上定, the highest state of meditation). The mind in this samadhi is Shurangama (首楞嚴, a profound state of meditation), originally still and unmoving, simultaneously illuminating the two truths (二諦, conventional and ultimate truth), manifesting all dignified conduct. Following such samadhi, nothing is lacking. Observing the mind in this way prevents the ignorance (無明, delusion) of the two extremes and all evils, skillfully accords with the principle of the one reality of the middle way (中道一實之理, the true principle of the Middle Way). Preventing biased arguments and according with balanced views, this is called upholding two precepts while being in the middle. Therefore, the Brahma Net Sutra says: 『Precepts are called Mahayana, called the light of the supreme meaning, not blue, yellow, red, or white. Precepts are called filial piety, filial piety is called obedience. Filial piety is stopping evil, obedience is practicing good.』 These precepts, recited by the original teacher (釋迦牟尼佛, Shakyamuni Buddha), I also recite in this way. One should know that the wonderful contemplation of the Middle Way is the true essence of the precepts, of the highest quality.

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清凈究竟持戒。十住廣說云。若無我我所。遠離諸戲論一切無所有。是名上尸羅。故凈名云。罪性不在內亦不在外。亦不在兩中間。如其心然罪垢亦然。其能如是是名善解是名奉律。即此意也。複次觀心持戒即是五名。所以者何。防止是戒義。觀亦如是。三觀名能防三惑名所防。如此防止義遍法界。不局在身口(云云)。又毗尼名滅滅身口諸非。故今觀心亦名為滅。即空之觀能滅見思之非。即假觀能滅塵沙之非。即中觀能滅無明之非。如此論滅遍滅法界諸非。不止七支。故凈名云。當直除滅勿擾其心。即此意也。又波羅提木叉名保得解脫者。觀心亦爾。若不觀三諦之理三惑保不解脫。若見三諦三惑保脫。如此解脫遍法界脫。非止解脫三途及出生死而已。又誦者。背文闇持也。今觀心亦爾。三觀之名詮三諦理。即是其文。知名非名研心諦理。觀法相續。常自現前。不生妄念。名之為誦。如此誦者。遍法界誦非止八十誦也。又律者。詮量輕重分別犯非犯。觀心亦爾。分別見思粗惡滓重。界內無知小輕。塵沙客塵橫起。復為小重。根本微細。如上菩提心中已說。三觀觀三理是不犯。三惑障三理名為犯。三藥治三病。詮量無謬纖毫不差。又知持事戒有三品。上品得天報。中品得人報。下品得修羅報。犯上退天。犯中退人。犯下

【現代漢語翻譯】 現代漢語譯本： 清凈究竟地持戒。《十住經》廣為闡述說：『如果沒有我以及我所執著的事物，遠離各種虛妄的言論，一切都空無所有，這叫做上等的戒律。』所以《維摩詰經》說：『罪的本性不在內，也不在外，也不在兩者之間。如同心是這樣，罪惡的污垢也是這樣。如果能夠這樣理解，就叫做善解，就叫做奉行戒律。』就是這個意思。 進一步說，觀心持戒就是五種名稱的含義。為什麼這樣說呢？防止是戒的意義，觀也是這樣。空、假、中三觀名為能防止，見惑、思惑、塵沙惑名為所防止。這樣，防止的意義就遍及整個法界，不侷限於身口的行為（等等）。 此外，毗尼（Vinaya，戒律）的意思是滅除，滅除身口所造的各種錯誤。所以現在觀心也叫做滅除。即空觀能夠滅除見惑和思惑的錯誤，即假觀能夠滅除塵沙惑的錯誤，即中觀能夠滅除無明惑的錯誤。這樣，談論滅除就遍及整個法界，滅除各種錯誤，不止於身口七支。所以《維摩詰經》說：『應當直接滅除煩惱，不要擾亂你的心。』就是這個意思。 此外，波羅提木叉（Pratimoksha，別解脫戒）的意思是保證獲得解脫。觀心也是這樣。如果不觀照空、假、中三諦的道理，見惑、思惑、塵沙惑就不能保證解脫。如果見到空、假、中三諦，三惑就能保證解脫。這樣，解脫就遍及整個法界，不僅僅是解脫三惡道以及脫離生死輪迴而已。 此外，誦的意思是背誦經文並暗中持守。現在觀心也是這樣。空、假、中三觀的名稱詮釋了空、假、中三諦的道理，這就是經文。瞭解名稱不是目的，研習心的真實道理，觀法的相續，常常在自己面前顯現，不產生妄念，這叫做誦。這樣，誦的意義就遍及整個法界，不僅僅是背誦八十誦而已。 此外，律的意思是衡量輕重，分別犯戒與不犯戒。觀心也是這樣。分別見惑和思惑的粗惡滓重，界內的無知是小輕，塵沙惑如同客塵橫起，又算是小重，根本的微細無明惑，如上面在菩提心中已經說過的。用空、假、中三觀來觀照空、假、中三諦的道理是不犯戒，用見惑、思惑、塵沙惑來障礙空、假、中三諦的道理叫做犯戒。用三種藥來治療三種病，衡量沒有錯誤，纖毫不差。 還有，知道持事戒有三種品級。上品得到天界的果報，中品得到人間的果報，下品得到修羅道的果報。犯了上品的戒律會從天界退墮，犯了中品的戒律會從人間退墮，犯了下品的戒律會從修羅道退墮。

【English Translation】 English version: To uphold the precepts with purity and ultimate thoroughness. The 'Ten Dwellings Sutra' extensively explains: 'If there is no self or what belongs to self, and one is far from all frivolous discussions, with nothing at all, this is called the supreme morality (Shila).' Therefore, the 'Vimalakirti Sutra' says: 'The nature of sin is neither within, nor without, nor in between the two. Just as the mind is, so are the defilements of sin. If one can understand in this way, it is called good understanding, it is called upholding the precepts.' This is the meaning. Furthermore, observing the mind to uphold the precepts is the meaning of five names. Why is this so? Prevention is the meaning of precepts, and so is observation. The three contemplations (emptiness, provisional existence, and the middle way) are called the 'able to prevent,' and the three delusions (delusions of views and thoughts, delusions like dust and sand, and ignorance) are called the 'what is prevented.' Thus, the meaning of prevention pervades the entire Dharma realm, not limited to the actions of body and speech (etc.). Moreover, Vinaya (戒律) means extinction, extinguishing the various faults of body and speech. Therefore, observing the mind is also called extinction. That is, the contemplation of emptiness can extinguish the faults of delusions of views and thoughts; the contemplation of provisional existence can extinguish the faults of delusions like dust and sand; the contemplation of the middle way can extinguish the faults of ignorance. Thus, discussing extinction pervades the entire Dharma realm, extinguishing various faults, not just the seven branches of body and speech. Therefore, the 'Vimalakirti Sutra' says: 'One should directly eliminate afflictions, do not disturb your mind.' This is the meaning. Moreover, Pratimoksha (別解脫戒) means ensuring the attainment of liberation. Observing the mind is also like this. If one does not contemplate the principles of the three truths (emptiness, provisional existence, and the middle way), the delusions of views and thoughts, delusions like dust and sand, and ignorance cannot be guaranteed to be liberated. If one sees the three truths, the three delusions can be guaranteed to be liberated. Thus, liberation pervades the entire Dharma realm, not just liberation from the three evil paths and liberation from birth and death. Moreover, recitation means reciting the text and holding it in mind. Now, observing the mind is also like this. The names of the three contemplations (emptiness, provisional existence, and the middle way) explain the principles of the three truths (emptiness, provisional existence, and the middle way), which is the text. Understanding the name is not the goal, studying the true principles of the mind, the continuity of observing the Dharma, constantly appearing before oneself, not generating delusional thoughts, this is called recitation. Thus, the meaning of recitation pervades the entire Dharma realm, not just reciting eighty recitations. Moreover, the precepts (律) mean measuring the weight, distinguishing between offenses and non-offenses. Observing the mind is also like this. Distinguishing the coarse and evil dregs of delusions of views and thoughts as heavy, the ignorance within the realms as slightly light, delusions like dust and sand arising horizontally like guest dust, again considered slightly heavy, the fundamental subtle ignorance, as already said above in the mind of Bodhi. Using the three contemplations (emptiness, provisional existence, and the middle way) to contemplate the principles of the three truths (emptiness, provisional existence, and the middle way) is not an offense, using the delusions of views and thoughts, delusions like dust and sand, and ignorance to obstruct the principles of the three truths (emptiness, provisional existence, and the middle way) is called an offense. Using three medicines to cure three illnesses, the measurement is without error, not a hair's breadth off. Also, knowing that upholding the precepts of action has three grades. The superior grade obtains the reward of the heavens, the middle grade obtains the reward of humans, and the inferior grade obtains the reward of Asuras. Offending the superior grade will cause one to fall from the heavens, offending the middle grade will cause one to fall from humans, offending the inferior grade

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退修羅。入三惡道。惡道又三品。輕者入餓鬼道。次者入畜生道。重者入地獄道。中品又多種。上中下下下即四天下也。上品又多種。謂三界諸天各有品秩也。又持理戒空假中三品。各有上中下。即空三品者下品為聲聞。中品為緣覺。上品為通教菩薩。退則傳傳失也即假三品者。下品為三藏菩薩。中品為通教出假菩薩。上品為別教菩薩。即中三品者。下品為別教菩薩。中品圓教菩薩。上品是佛。唯佛一人具凈戒也。又下品為五品。中為六根清凈。上入初住。此略就觀心判其階差。中道觀心即是法界摩訶衍。遍攝一切法。可以意得。不復煩文也。私咨云。下中三品皆約發真。上品何意約真似為三品耶。答。前三道未合可得分張橫辯。即中既融宜約一道豎判。又亦得約橫者。別接通別圓三品(云云)。如此分別得失輕重。遍詮量法界。豈止煮燒覆障耶。觀心五名宛然可見。若事中恭謹精持四戒。而其心雜念。事亦不牢。猶如坯瓶。遇愛見惡則便破壞。若能觀心六種持戒。理觀分明妄念不動。設遇惡緣堅固不失。理既不動事任運成。故凈名云。其能如是。是名善解。是名奉律。正意在此也。三明犯戒相者。夫毀滅凈戒不出癡愛倒見。是戒怨家喻二羅剎。大經云。譬如有人帶持浮囊渡于大海。爾時海中有一羅剎來乞浮囊。初則

【現代漢語翻譯】 現代漢語譯本 退修羅（Ashura，非天），入三惡道。惡道又分三品：輕者入餓鬼道，次者入畜生道，重者入地獄道。中品又分多種，上中下下下即指四天下（the four continents）。上品又分多種，指三界諸天各有品秩。又持理戒、空假中三品，各有上中下。即空三品者，下品為聲聞（Śrāvaka，sound-hearer），中品為緣覺（Pratyekabuddha，solitary Buddha），上品為通教菩薩（Bodhisattva of the Common Teaching）。退則傳傳失也。即假三品者，下品為三藏菩薩（Bodhisattva of the Three Baskets），中品為通教出假菩薩，上品為別教菩薩（Distinct Teaching Bodhisattva）。即中三品者，下品為別教菩薩，中品為圓教菩薩（Perfect Teaching Bodhisattva），上品是佛。唯佛一人具凈戒也。又下品為五品，中為六根清凈，上入初住。此略就觀心判其階差。中道觀心即是法界摩訶衍（Mahāyāna，Great Vehicle），遍攝一切法，可以意得，不復煩文也。私咨云：下中三品皆約發真，上品何意約真似為三品耶？答：前三道未合可得分張橫辯，即中既融宜約一道豎判。又亦得約橫者，別接通別圓三品（云云）。如此分別得失輕重，遍詮量法界，豈止煮燒覆障耶？觀心五名宛然可見。若事中恭謹精持四戒，而其心雜念，事亦不牢，猶如坯瓶，遇愛見惡則便破壞。若能觀心六種持戒，理觀分明妄念不動，設遇惡緣堅固不失。理既不動事任運成，故凈名（Vimalakirti）云：『其能如是，是名善解，是名奉律。』正意在此也。三明犯戒相者，夫毀滅凈戒不出癡愛倒見，是戒怨家喻二羅剎（Rakshasa，demon）。大經云：『譬如有人帶持浮囊渡于大海，爾時海中有一羅剎來乞浮囊，初則

【English Translation】 English version They retreat from being Ashuras (Ashura, non-heavenly beings) and enter the three evil paths. The evil paths are further divided into three grades: the lighter ones enter the realm of hungry ghosts, the next enter the realm of animals, and the heavier ones enter the realm of hells. The middle grade is further divided into many types; the upper, middle, lower, lower, and lower refer to the four continents. The upper grade is also divided into many types, referring to the various ranks of the heavens in the three realms. Furthermore, there are three grades of upholding the precepts of principle, emptiness, provisionality, and the middle way, each with upper, middle, and lower grades. Among the three grades of emptiness, the lower grade is for Śrāvakas (Śrāvaka, sound-hearer), the middle grade is for Pratyekabuddhas (Pratyekabuddha, solitary Buddha), and the upper grade is for Bodhisattvas of the Common Teaching (Bodhisattva of the Common Teaching). Retreating means losing transmission after transmission. Among the three grades of provisionality, the lower grade is for Bodhisattvas of the Three Baskets (Bodhisattva of the Three Baskets), the middle grade is for Bodhisattvas of the Common Teaching who emerge from provisionality, and the upper grade is for Bodhisattvas of the Distinct Teaching (Distinct Teaching Bodhisattva). Among the three grades of the middle way, the lower grade is for Bodhisattvas of the Distinct Teaching, the middle grade is for Bodhisattvas of the Perfect Teaching (Perfect Teaching Bodhisattva), and the upper grade is for Buddhas. Only the Buddha possesses pure precepts. Furthermore, the lower grade is for the five grades, the middle is for the purification of the six senses, and the upper enters the initial stage of abiding. This briefly judges the stages based on observing the mind. Observing the mind of the middle way is the Dharma Realm Mahāyāna (Mahāyāna, Great Vehicle), which universally encompasses all dharmas. It can be understood through intention and does not require further textual elaboration. I privately inquire: The lower and middle three grades are all based on the arising of truth; what is the intention of the upper grade being based on truth and semblance as the three grades? Answer: The previous three paths have not yet merged and can be divided and debated horizontally; since the middle has already merged, it is appropriate to judge vertically along one path. Furthermore, it can also be judged horizontally, with the distinct connecting to the common, distinct, and perfect three grades (etc.). Such distinctions of gains and losses, lightness and heaviness, universally explain and measure the Dharma Realm. Is it merely about boiling, burning, covering, and obstructing? The five names of observing the mind are clearly visible. If one is respectful and diligently upholds the four precepts in practice, but the mind is filled with miscellaneous thoughts, the practice is not firm, like an unfired clay pot, which will be easily broken when encountering love, views, and evil. If one can observe the mind and uphold the precepts in six ways, with clear rational observation and unwavering false thoughts, even when encountering evil conditions, it will be firm and not lost. Since the principle is unwavering, the practice naturally succeeds. Therefore, Vimalakirti (Vimalakirti) says: 『Those who can do this are called good understanding and are called upholding the precepts.』 The correct intention lies in this. The third clarifies the characteristics of violating precepts. Destroying pure precepts arises from ignorance, love, and inverted views, which are enemies of the precepts, like two Rakshasas (Rakshasa, demon). The Great Sutra says: 『For example, if someone carries a floating bag to cross the great ocean, at that time, a Rakshasa in the sea comes to beg for the floating bag, initially』

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全乞。乃至微塵悉皆不與。行人亦爾。發心秉戒誓渡生死大海。愛見羅剎乞戒浮囊。愛羅剎言。令汝安隱得入涅槃者。此以欲樂暢情稱為涅槃。如饑得食如貧得寶。獼猴得酒則得安樂。安樂名涅槃。誘誑行人。若隨愛轉毀破四重。是全棄浮囊。是名犯相。若愛心雖起不可全棄。何者。我今欲過生死大海。尸羅不凈還墮三途。禪定智慧皆不得發。思惟是已生大怖畏。故言。汝寧殺我浮囊叵得。是名持相。愛心復起摩觸快意。若隨愛觸是棄半浮囊。是名犯相。行人復念禁戒豈可輸半。論其果報地獄苦惱。論其即目下意治擯。甚可羞恥。豈應如此損毀大事。是故護惜不隨愛情。是名持相。愛心又起乞重方便。若毀犯者是乞手許。又毀波夜提是乞指許。又毀吉羅是乞微塵許。吉羅雖小開放逸門。微塵不多水當漸入沒海而死。是為愛心破律儀戒。貪攀覽五欲破定共戒。深著生死為有造業。破即空戒。不息世譏嫌無護他意。破即假戒。不信戒善與虛空等。不信此戒具足佛法。不信此戒畢竟清凈破中道戒。此例可解(云云)。次見羅剎乞浮囊者。若為財色而毀戒者。如前所說。觸人皆爾。此名已起之惡。為除斷故一心勤精進。若見心猛利於所計法而起罪過。此是解僻。名未生之惡。為不生故一心勤精進。此見雖未起。若修得少禪無好

師友。即生念著而起過患。佛在世一比丘得四禪謂為四果。臨終見中陰起即謗佛云。羅漢不生今那得生。阿難問佛。此人命過今生何處。佛言。已墮地獄。雖持戒得有漏禪。是亦不可信。佛在世尚爾。況末代癡人罪著深重。故大虛空藏經云。若起惡見。名第三波羅夷。云何惡見。或得空解發少智慧。師心自樹謂證無生。見心既強。能破諸法無佛無眾生。撥世因果出世因果。法華云。或食人肉。或復啖狗。即此義也。破正見威儀凈命。起于平等無分別見。何者有罪。何者非罪。若有分別分別即礙。礙即非真。于貪慾中。莫生怖礙。無怖礙即是菩提。謂此是實余皆妄語。又值惡師為說惡法見毒轉熾。邪鬼入心邪解更甚。猖狂顛倒無種不為。見慢峨嵯陵蔑一切。見行善者謂有所得。欺之如土。由是見故浮囊全去。設不全去者。即思惟言。理雖如此我未能見。何容頓棄惜猶不與。見心復起一切法空。豈有觸與不觸男女等相。即便把執歍抱是名半去。或重方便乃至吉羅。謂諸法空寂何用事相紛紜。既不存微塵空心轉盛。如小水漸漏無礙稍滑。一切戒律皆悉吞啖故浮囊永沒。當知見心大可怖畏。何以故。若謂四重及犯者皆空。而五逆亦空。何不造逆。空見既強亦無父母。若通若害皆不為礙。既無礙者。亦應不礙王及夫人。論其見心

。實不謂有王及夫人。而自於己惜身惜命。若侵國王身碎命盡。如此癡空不空身命。惜己身命亦于王不空。既於己于王不能空者。那得獨欺父母輕忽佛教。而言四重五逆皆空耶。當知此人不能自見執空之過。近尚不見何況遠耶。既以惡空撥佛禁法。是破律儀戒。空見擾心破定共戒。堅執己見是破即空戒。污他善心破即假戒。不信見心與虛空等。即是佛法畢竟清凈。破即中戒。當知邪僻空心甚可怖畏。若墮此見長淪永沒。尚不能得人天涅槃。何況大般涅槃。故論云。大聖說空法本為治于有。若有著空者諸佛所不化。又經云。若於諸法生疑心者。能破煩惱如須彌山。若定起見則不可化。無行經云。貪慾即是道。僻取此語以證無礙。何不引無行貪著無礙法是人去佛遠。若有得空者。終不破于戒(云云)。是名見心羅剎毀禁戒也。大意如此(云云)。複次前一向論持。次一向論犯。今明十戒持犯不定。若通論動出悉名為乘。故有人天等五乘。通論防止悉名為戒。故有律儀定共道共等戒。若就別義。事戒三品名之為戒。戒即有漏不動不出。理戒三品名之為乘。乘是無漏。能動能出。約此乘戒四句分別。一乘戒俱急。二乘急戒緩。三戒急乘緩。四乘戒俱緩。一乘戒俱急者。如前持相。十種清凈事理無瑕。觀念相續。今生即應得道。

【現代漢語翻譯】 現代漢語譯本 實在不能說有國王和夫人，卻只顧自己愛惜身體性命。如果侵犯國王，身體粉碎性命喪盡，這樣執迷於空，卻又不空于身命，愛惜自己的身命，對於國王來說也不是空。既然對於自己和國王都不能空，那怎麼能獨自欺騙父母，輕忽佛教，卻說四重罪、五逆罪都是空呢？應當知道這種人不能自己看到執著于空的過失，近處的都看不到，更何況遠處的呢？既然用邪惡的空來否定佛的禁戒，這就是破了律儀戒。空見擾亂心，破壞了定共戒。堅決執著自己的見解，就是破了即空戒。玷污他人的善心，破壞了即假戒。不相信見心與虛空一樣，就是佛法畢竟清凈，這是破了即中戒。應當知道邪僻的空心非常可怕，如果墮入這種見解，就會長久沉淪，永遠無法解脫，尚且不能得到人天涅槃（Nirvana，寂滅），更何況是大般涅槃（Mahaparinirvana，大寂滅）。所以《論》中說：『大聖（Buddha，佛陀）說空法，本來是爲了對治有，如果有人執著于空，諸佛（Buddhas，覺悟者）也無法教化。』又經中說：『如果對於諸法產生懷疑心，就能破除煩惱，如同須彌山（Mount Sumeru，佛教中的聖山）。如果確定地產生某種見解，那就不可教化。』《無行經》中說：『貪慾就是道。』偏頗地引用這句話來證明沒有障礙。為什麼不引用《無行經》中『貪著無礙法』這句話呢？這種人離佛（Buddha，覺悟者）很遠。如果有人證得了空性，最終也不會破壞戒律（云云）。這叫做見心羅剎（Rakshasa，惡鬼）毀壞禁戒。大意是這樣（云云）。 再次，前面一直論述持戒，接下來一直論述犯戒。現在說明十戒的持守和違犯是不確定的。如果通盤來說，動和出都叫做乘（Yana，交通工具，引申為修行方法），所以有人天等五乘（Five Vehicles，五種修行方法）。通盤來說，防止都叫做戒（Śīla，戒律），所以有律儀戒（Pratimoksha，別解脫戒）、定共戒（Samadhi-samvara-sila，禪定共戒）、道共戒（Marga-samvara-sila，道共戒）等戒。如果就個別的意義來說，事戒、三品戒叫做戒，戒是有漏的，不動也不出。理戒、三品戒叫做乘，乘是無漏的，能動也能出。根據這乘和戒，可以分為四句來分別：一是乘戒都急，二是乘急戒緩，三是戒急乘緩，四是乘戒都緩。一是乘戒都急，就像前面所說的持戒之相，十種清凈的事理都沒有瑕疵，觀念相續不斷，今生就應該得道。

【English Translation】 English version Truly, one cannot say there is a king and a queen, yet only cherish one's own body and life. If one were to offend the king, shattering the body and ending life, such clinging to emptiness, yet not empty of body and life, cherishing one's own life is also not empty for the king. Since one cannot be empty for oneself and the king, how can one deceive parents alone, neglect the Buddha's (Buddha, Awakened One) teachings, and say that the four grave offenses and five rebellious acts are all empty? One should know that such a person cannot see their own fault of clinging to emptiness; they cannot see what is near, let alone what is far. Since they use evil emptiness to deny the Buddha's (Buddha, Awakened One) prohibitions, this is breaking the Pratimoksha (Pratimoksha, individual liberation vows). Empty views disturb the mind, breaking the Samadhi-samvara-sila (Samadhi-samvara-sila, vows of meditative concentration). Firmly clinging to one's own views is breaking the 'emptiness' vow. Defiling others' good intentions is breaking the 'provisional' vow. Not believing that the mind of seeing is equal to emptiness, which is the ultimate purity of the Buddha's (Buddha, Awakened One) Dharma, is breaking the 'middle way' vow. One should know that a perverse and skewed empty mind is very frightening; if one falls into this view, one will be forever submerged and unable to escape, unable to attain even human or heavenly Nirvana (Nirvana, cessation), let alone the Great Parinirvana (Mahaparinirvana, Great Cessation). Therefore, the Treatise says: 'The Great Sage (Buddha, Awakened One) spoke of the Dharma of emptiness to cure attachment to existence; if one is attached to emptiness, the Buddhas (Buddhas, Awakened Ones) cannot transform them.' Also, the Sutra says: 'If one generates doubt towards all dharmas, one can break through afflictions like Mount Sumeru (Mount Sumeru, sacred mountain in Buddhism). If one firmly establishes a view, then one cannot be transformed.' The No-Conduct Sutra says: 'Greed is the path.' Taking this statement out of context to prove that there are no obstacles. Why not quote the No-Conduct Sutra's statement 'Greedily clinging to the Dharma of no obstacles'? Such a person is far from the Buddha (Buddha, Awakened One). If one attains emptiness, one will ultimately not break the precepts (etc.). This is called the Rakshasa (Rakshasa, demon) of the seeing mind destroying the precepts. The general meaning is like this (etc.). Furthermore, the previous section consistently discussed upholding the precepts; the next section consistently discussed violating the precepts. Now, it is explained that upholding and violating the ten precepts are not fixed. Generally speaking, movement and emergence are all called Yana (Yana, vehicle, extended to mean method of practice), so there are the Five Vehicles (Five Vehicles, five methods of practice) such as humans and gods. Generally speaking, prevention is all called Śīla (Śīla, precepts), so there are the Pratimoksha (Pratimoksha, individual liberation vows), Samadhi-samvara-sila (Samadhi-samvara-sila, vows of meditative concentration), Marga-samvara-sila (Marga-samvara-sila, vows of the path), and other precepts. If one considers the individual meanings, the precepts of action and the three grades are called precepts; precepts are with outflows, unmoving, and do not emerge. The precepts of principle and the three grades are called Yana; Yana is without outflows, can move, and can emerge. Based on this Yana and precepts, one can divide them into four sentences to distinguish them: first, Yana and precepts are both urgent; second, Yana is urgent and precepts are relaxed; third, precepts are urgent and Yana is relaxed; fourth, Yana and precepts are both relaxed. First, Yana and precepts are both urgent, like the characteristics of upholding the precepts mentioned earlier; the ten kinds of pure action and principle are without flaws, the continuous flow of contemplation, and one should attain the path in this life.

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若未得道此業最強強者先牽必升善處。若律儀戒急則為欲界人天所牽。若無雜戒急隨禪梵世。三品理乘何乘最急。若三品即中乘急。以人天身值彌勒佛。聞華嚴教利根得道。若上品出假乘急。以人天身值彌勒佛。于華嚴座作鈍根得道。若上中二品入空乘急。以人天身值彌勒佛。聞方等般若等教得三乘等道。若下品入空乘急。以人天身值彌勒佛。聞三藏經得道。得人天身。是持事戒力。見佛得道修乘觀力。事理俱持。諸行中最故不可緩也。二戒緩乘急者。是人德薄垢重煩惱所使。是諸事戒。皆為羅剎毀食。專守理戒觀行相續。如上覺意六蔽中用心。央掘示為其相。以事戒緩命終故。墮三惡道受于罪報。于諸乘中何乘最強。強者先牽。若析空乘強以三途身。值彌勒佛聞三藏經。乃可得道。若即空乘急以三途身。值彌勒佛聞般若方等得道。若即假乘急以三途身。值彌勒佛聞華嚴及聞余教。作鈍根得道。若即中乘急以三途身。值彌勒佛聞華嚴經作利根得道。是故佛說漸頓諸經。龍鬼畜獸悉來會坐。即是其事。破事戒故受三惡身。持理觀故見佛得道。大經云。于戒緩者不名為緩。于乘緩者乃名為緩。正是此一句也。三戒急乘緩者。事戒嚴急纖毫不犯。三種觀心了不開解。以戒急故人天受生。或隨禪梵世。耽湎定樂。世雖有佛說法

度人。而於其等全無利益。設得值遇不能開解。振丹一國不覺不知。舍衛三億不聞不見。樂著諸天及生難處不來聽受。是此意也。譬如系人。或以財物求諸大力。申延日月冀逢恩赦。在人天中亦復如是。冀善知識。化導修乘即能得脫。若於人天不修乘者。果報若盡還墮三途。百千佛出終不得道。四事理俱緩者。如前十種皆犯永墜泥犁。失人天果報。神明昏塞無得道期。迴轉沉淪不可度脫。行者當自觀心。事理兩戒何戒緩急。於事三品何品最強。于理三品何品小弱。自知深淺亦識將來果報善惡。既自知已亦知他人。將此觀心亦識諸經列眾之意。亦識如來逗緣大小。故華嚴中。鬼神皆言住不思議解脫法門者。此是權來引實。令昔修不思議乘急者得道。涅槃列眾亦復如是。若細尋此意。廣歷四教乘戒緩急。以辯其因。后歷五味以明其果。皆使分明。凡如是等因果差降。升沈非一。云何難言理戒得道何用事戒耶。幸於人天受道。何意苦入三途。四明懺凈者。事理二犯俱障止觀定慧不發。云何懺悔令罪消滅不障止觀耶。若犯事中輕過。律文皆有懺法。懺法若成。悉名清凈。戒凈障轉止觀易明。若犯重者佛法死人。小乘無懺法。若依大乘許其懺悔。如上四種三昧中說下當更明。次理觀小僻不當諦者。此人執心若薄。不茍封滯。但用

正觀心破其見著。慚愧有羞低頭自責。策心正轍罪障可消。能發止觀也。見若重者還於觀心中修懺。下當說也。若犯事中重罪。依四種三昧則有懺法。普賢觀云。端坐念實相是名第一懺。妙勝定云。四重五逆。若除禪定余無能救。方等云。三歸五戒乃至二百五十戒。如是懺悔若不還生無有是處。請觀音云。破梵行人作十惡業。蕩除糞穢還得清凈。故知大乘許悔斯罪。罪從重緣生還從重心懺悔。可得相治。無殷重心徒懺無益。障若不滅止觀不明。若人現起重罪。苦到懺悔則易除滅。何以故。如迷路近故。過去重障必難迴轉迷深遠故。若欲懺悔二世重障行四種三昧者。當識順流十心明知過失。當運逆流十心以為對治。此二十心通為諸懺之本。順流十心者。一自從無始闇識昏迷。煩惱所醉妄計人我。計人我故起于身見。身見故妄想顛倒。顛倒故起貪瞋癡。癡故廣造諸業。業則流轉生死。二者內具煩惱外值惡友。扇動邪法勸惑我心。倍加隆盛。三者內外惡緣既具。能內滅善心外滅善事。又於他善都無隨喜。四者縱恣三業無惡不為。五者事雖不廣噁心遍佈。六者噁心相續書夜不斷。七者覆諱過失不欲人知。八者魯扈底突不畏惡道。九者無慚無愧。十者撥無因果作一闡提。是為十種順生死流昏倒造惡。廁蟲樂廁不覺不知。積集重累

【現代漢語翻譯】 現代漢語譯本 以正觀之心來破除對事物的執著。因慚愧和羞恥而低下頭，自我責備。以正確的思想引導行為，罪業和障礙就可以消除。這也能引發止觀。如果執著很嚴重，還可以在觀心中修習懺悔，這將在後面說明。如果犯了嚴重的罪行，可以依靠四種三昧來懺悔。《普賢觀經》說：『端正地坐著，唸誦真實的相，這被稱為第一懺悔。』《妙勝定經》說：『四重罪和五逆罪，如果不是通過禪定，其他方法都無法救贖。』《方等經》說：『受持三歸依、五戒，乃至二百五十戒，這樣懺悔如果不能還復清凈，是沒有這樣的道理的。』《請觀音經》說：『即使是破壞清凈修行的人，造作十惡業，也能盪滌污穢，重新獲得清凈。』因此可知大乘佛教允許懺悔這些罪業。罪業從重的因緣而生，也應從重的內心懺悔，這樣才能對治。沒有真誠懇切的內心，徒勞的懺悔是沒有用的。如果業障不消除，止觀就不能明瞭。如果有人現在犯下重罪，痛苦地懺悔就容易消除。為什麼呢？就像迷路的人離家近，容易找到回家的路。而過去積累的深重業障，必定難以迴轉，因為迷失得太深太遠了。如果想要懺悔過去和現在的深重業障，修習四種三昧的人，應當認識順流的十種心，明白自己的過失。應當運用逆流的十種心，作為對治的方法。這二十種心是所有懺悔的基礎。順流的十種心是：一、自從無始以來，被黑暗的無明所矇蔽，被煩惱所迷惑，錯誤地認為有『人』和『我』的存在。因為執著于『人』和『我』，所以產生了身見。因為有身見，所以產生了虛妄的顛倒。因為顛倒，所以產生了貪婪、嗔恨、愚癡。因為愚癡，所以廣泛地造作各種惡業。惡業導致在生死輪迴中流轉。二、內在具有煩惱，外在遇到惡友，被煽動邪法，勸誘迷惑我的心，使煩惱更加嚴重。三、內外惡緣都具備，能內在消滅善心，外在消滅善事。而且對於他人的善行，都不能隨喜讚歎。四、放縱身、口、意三業，無惡不作。五、雖然所做的事情不多，但惡念卻遍佈內心。六、惡念相續不斷，日夜不停。七、掩蓋自己的過失，不希望別人知道。八、粗魯蠻橫，不畏懼惡道。九、沒有慚愧之心。十、否定因果報應，成為斷善根的一闡提。這就是順著生死之流，昏昧顛倒地造作惡業的十種心。就像廁所里的蟲子喜歡廁所，不覺不知，積累了深重的罪業。

【English Translation】 English version Use right mindfulness to break through attachments. Feel ashamed and remorseful, bowing your head in self-reproach. Guiding your mind on the right path can eliminate karmic obstacles. This can also trigger Śamatha-Vipassanā (止觀, calming and insight meditation). If attachment is severe, one can also practice repentance within the contemplation. This will be explained later. If one commits serious offenses, one can rely on the four kinds of Samādhi (三昧, concentration) for repentance. The Universal Worthy Bodhisattva Contemplation Sutra (普賢觀經) says: 'Sitting upright, contemplating the true nature of reality, this is called the first repentance.' The Wonderful Victory Samādhi Sutra (妙勝定經) says: 'The four grave offenses and the five rebellious acts, if not through Samādhi, nothing else can save them.' The Vaipulya-dhāraṇī Sutra (方等經) says: 'Upholding the Three Refuges, the Five Precepts, and even the two hundred and fifty precepts, if such repentance cannot restore purity, there is no such principle.' The Please Avalokiteśvara Sutra (請觀音經) says: 'Even those who violate pure conduct and commit the ten evil deeds can cleanse away defilements and regain purity.' Therefore, it is known that Mahāyāna Buddhism allows repentance for these offenses. Offenses arise from heavy conditions, and should also be repented with a heavy heart, so that they can be counteracted. Without a sincere and earnest heart, futile repentance is useless. If karmic obstacles are not eliminated, Śamatha-Vipassanā cannot be clear. If someone now commits a serious offense, painful repentance can easily eliminate it. Why? It is like a lost person being close to home, making it easy to find the way back. But past accumulated heavy obstacles are certainly difficult to reverse, because one is lost too deeply and too far. If one wants to repent for past and present heavy obstacles, those who practice the four kinds of Samādhi should recognize the ten minds that flow with the current, and understand their faults. One should use the ten minds that flow against the current as a remedy. These twenty minds are the foundation of all repentance. The ten minds that flow with the current are: 1. Since beginningless time, obscured by dark ignorance, intoxicated by afflictions, falsely believing in the existence of 'person' and 'self'. Because of attachment to 'person' and 'self', the view of self arises. Because of the view of self, false delusions arise. Because of delusions, greed, hatred, and ignorance arise. Because of ignorance, various evil deeds are widely committed. Evil deeds lead to wandering in the cycle of birth and death. 2. Internally possessing afflictions, externally encountering evil friends, being incited by heretical teachings, and persuaded to delude my mind, making afflictions even more severe. 3. Both internal and external evil conditions are present, able to internally destroy good intentions and externally destroy good deeds. Moreover, one cannot rejoice in the good deeds of others. 4. Indulging in the three karmas of body, speech, and mind, there is no evil that is not committed. 5. Although the things done are not many, evil thoughts pervade the mind. 6. Evil thoughts continue uninterrupted, day and night. 7. Concealing one's faults, not wanting others to know. 8. Being rude and reckless, not fearing evil paths. 9. Having no sense of shame or remorse. 10. Denying cause and effect, becoming an icchantika (一闡提, one who has severed all roots of goodness). These are the ten minds that flow with the current of birth and death, being confused and deluded in committing evil deeds. Like worms in a toilet enjoying the toilet, unaware and unknowing, accumulating heavy offenses.

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不可稱計。四重五逆極至闡提。生死浩然而無際畔。今欲懺悔。應當逆此罪流。用十種心翻除惡法。先正信因果決定孱然。業種雖久久不敗亡。終無自作他人受果。精識善惡不生疑惑。是為深信翻破一闡提心。二者自愧克責。鄙極罪人。無羞無恥。習畜生法。棄捨白凈第一莊嚴。咄哉。無鉤造斯重罪。天見我屏罪是故慚天。人知我顯罪是故愧人。以此翻破無慚無愧心。三者怖畏惡道。人命無常。一息不追千載長往。幽途綿邈無有資糧。苦海悠深船筏安寄。賢聖呵棄無所恃怙。年事稍去風刀不奢。豈可晏然坐待痠痛。譬如野干失耳尾牙詐眠望脫。忽聞斷頭心大驚怖。遭生老病尚不為急死事弗奢那得不怖。怖心起時如履湯火。五塵六慾不暇貪染。如阿輸柯王聞旃陀羅朝朝振鈴。一日已盡。六日當死。雖有五欲無一念愛。行者怖畏苦到懺悔。不惜身命。如彼野干決絕。無所思念如彼怖王。以此翻破不畏惡道心。四者當發露莫覆瑕疵。賊毒惡草急須除之。根露條枯源幹流竭。若覆藏罪是不良人。迦葉頭陀令大眾中發露。方等令向一人發露。其餘行法但以實心向佛像改革。如陰隱有癰覆諱不治則死。以此翻破覆藏罪心也五斷相續心者。若決果斷奠。畢故不造新。乃是懺悔。懺已更作者。如王法初犯得原。更作則重。初入道場罪則

【現代漢語翻譯】 不可稱量。四重罪（殺父、殺母、殺阿羅漢、破和合僧）五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）直至一闡提（斷絕一切善根的人）。生死輪迴浩瀚無邊。現在想要懺悔，應當逆轉罪惡的洪流，用十種心來翻轉消除惡法。首先，要正確相信因果，堅定不移。業的種子雖然經歷很久也不會敗壞消亡，最終沒有自己造作他人承受果報的道理。精確認識善惡，不產生疑惑。這是用深刻的信心來翻破一闡提的心。 第二，要自我慚愧克制責備，認為自己是卑鄙至極的罪人，沒有羞恥之心，學習畜生的行為，拋棄清凈的第一莊嚴。唉！無知愚昧造下如此深重的罪孽。上天看見我隱藏罪惡，所以要慚愧於天；人們知道我顯露罪惡，所以要愧對於人。用這種方式來翻破無慚無愧的心。 第三，要怖畏惡道。人的生命無常，一口氣不來，千載已過。幽冥的道路漫長遙遠，沒有資糧。苦海深邃悠長，船筏安放在哪裡？賢聖呵斥拋棄，沒有可以依靠的。年齡逐漸增長，風刀（比喻衰老）毫不留情。怎麼可以安然等待痠痛的到來？譬如野干（狐貍）失去耳朵、尾巴和牙齒，假裝睡覺希望逃脫，忽然聽到斷頭的聲音，心中大驚恐懼。遭遇生老病尚且不著急，死亡的事情不奢望，那怎麼能不恐懼呢？恐懼心生起的時候，就像踩在沸騰的開水或燃燒的火焰上一樣，五塵六慾沒有時間貪戀沾染。如同阿輸柯王（Aśoka，孔雀王朝的國王）聽到旃陀羅（Caṇḍāla，古印度社會中從事被認為不潔職業的種姓）每天早上敲鐘，知道一天已經過去，六天後就要死亡，即使擁有五欲的享受，也沒有一絲一毫的愛戀。修行者怖畏苦難而懺悔，不惜惜身生命，如同那隻野幹一樣決絕，沒有其他思念，如同那位恐懼的國王一樣。用這種方式來翻破不畏懼惡道的心。 第四，應當發露罪過，不要覆蓋瑕疵。如同有毒的惡草，必須儘快剷除，根部暴露出來，枝條枯萎，源頭乾涸，水流斷絕。如果覆蓋隱藏罪過，就不是善良的人。迦葉頭陀（Mahākāśyapa，摩訶迦葉，釋迦牟尼十大弟子之一，以頭陀苦行著稱）令在大眾中發露罪過，方等經典令向一人發露罪過，其餘的修行方法，只要以真實的心向佛像懺悔改正。如同陰暗處有癰瘡，覆蓋隱瞞不治療就會死亡。用這種方式來翻破覆蓋隱藏罪過的心。 第五，斷絕相續心。如果像砍斷果樹一樣決絕，徹底斷除過去的罪惡，不再造作新的罪惡，才是真正的懺悔。懺悔之後又再次造作罪惡，就像國王的法律，初犯可以原諒，再次犯法則罪加一等。初入道場時所犯的罪過則

【English Translation】 Immeasurable. The four parajikas (killing father, killing mother, killing an Arhat, causing disunity in the Sangha), the five rebellious acts (killing father, killing mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), and even reaching the icchantika (one who has severed all roots of goodness). The cycle of birth and death is vast and boundless. Now, wishing to repent, one should reverse this stream of sin, using ten kinds of minds to overturn and eliminate evil dharmas. First, one must have correct faith in cause and effect, firmly and resolutely. Although the seeds of karma may persist for a long time without decaying or perishing, ultimately there is no principle of oneself creating karma and others receiving the consequences. Accurately recognizing good and evil, without generating doubt. This is using profound faith to overturn the icchantika mind. Second, one must have self-reproach and self-criticism, considering oneself a despicable sinner, without shame, learning the behavior of animals, abandoning the pure and supreme adornment. Alas! Ignorantly creating such grave sins. Heaven sees me concealing my sins, therefore I should be ashamed before Heaven; people know I reveal my sins, therefore I should be ashamed before people. Using this method to overturn the shameless and unashamed mind. Third, one must fear the evil paths. Human life is impermanent; with one breath not following another, a thousand years have passed. The dark and distant paths are long and remote, without provisions. The sea of suffering is deep and vast, where can a raft be placed? Sages and saints reject and abandon, with nothing to rely on. As age gradually increases, the wind-knife (metaphor for aging) shows no mercy. How can one sit idly waiting for the arrival of pain? For example, a jackal that has lost its ears, tail, and teeth, pretends to sleep hoping to escape, suddenly hears the sound of beheading, and its heart is greatly frightened. Encountering birth, old age, and sickness is not yet urgent, the matter of death is not extravagant, how can one not be afraid? When the mind of fear arises, it is like stepping on boiling water or burning flames, one has no time to greedily cling to the five desires and six objects. Like King Aśoka (Aśoka, king of the Maurya Dynasty) hearing the Caṇḍāla (Caṇḍāla, a caste in ancient Indian society engaged in professions considered unclean) ringing the bell every morning, knowing that one day has passed, and in six days he will die, even though he has the enjoyment of the five desires, he does not have a single thought of love. A practitioner fears suffering and repents, not sparing his own life, like that jackal being resolute, without other thoughts, like that fearful king. Using this method to overturn the mind that does not fear the evil paths. Fourth, one should reveal one's transgressions, not covering up flaws. Like poisonous weeds, they must be quickly eradicated, the roots exposed, the branches withered, the source dried up, and the stream cut off. If one covers up and conceals sins, one is not a good person. Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni Buddha, known for his ascetic practices) ordered the revelation of sins in the assembly, the Vaipulya Sutras ordered the revelation of sins to one person, and for other practices, one should simply repent and reform before the Buddha image with a sincere heart. Like a carbuncle in a dark place, covering it up and not treating it will lead to death. Using this method to overturn the mind that covers up and conceals sins. Fifth, severing the mind of continuity. If one is as resolute as cutting down a fruit tree, completely cutting off past sins and no longer creating new sins, that is true repentance. If one creates sins again after repenting, it is like the king's law, the first offense can be forgiven, but the second offense is punished more severely. The sins committed when first entering the monastery are

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易滅。更作難除。已能吐之云何更啖。以此翻破常念惡事心。六發菩提心者。昔自安危人遍惱一切境。今廣起兼濟遍虛空界。利益於他。用此翻破遍一切處起噁心也。七修功補過者。昔三業作罪不計晝夜。今善身口意策勵不休。非移山嶽安填江海。以此翻破縱恣三業心。八守護正法者。昔自滅善亦滅他善。不自隨喜亦不喜他。今守護諸善方便增廣不令斷絕。譬如全城之勛。勝鬘云。守護正法攝受正法。最為第一。此翻破無隨喜心。九念十方佛者。昔親狎惡友信受其言。今念十方佛念無礙慈作不請友。念無礙智作大導師。翻破順惡友心。十觀罪性空者。了達貪慾瞋癡之心皆是寂靜門。何以故。貪瞋若起在何處住。知此貪瞋住于妄念。妄念住于顛倒。顛倒住于身見。身見住於我見。我見則無住處。十方諦求我不可得。我心自空罪福無主。深達罪福相遍照於十方。今此空慧與心相應。譬如日出時朝露一時失。一切諸心皆是寂靜門。示寂靜故。此翻破無明昏闇。是為十種懺悔。順涅槃道逆生死流。能滅四重五逆之過若不解此十心。全不識是非。云何懺悔。設入道場。徒為苦行終無大益。涅槃云若言勤修苦行。是大涅槃近因緣者。無有是處。即此意也。是名懺悔事中重罪也。次懺見罪者。以見惑故順生死流。如前所說。向運十心

【現代漢語翻譯】 現代漢語譯本 易滅。更作難除。已能吐之云何更啖。以此翻破常念惡事心。（容易消除的罪業，反而使其難以消除。已經吐出來的東西，怎麼能再吃回去呢？）用這種方法來轉變和破除常常思念惡事的心。 六發菩提心者。昔自安危人遍惱一切境。今廣起兼濟遍虛空界。利益於他。用此翻破遍一切處起噁心也。（第六是發起菩提心。過去只顧自己安危，到處惱害一切境界。現在廣泛發起兼濟之心，遍及整個虛空界，利益他人。）用這種方法來轉變和破除在一切處生起噁心的行為。 七修功補過者。昔三業作罪不計晝夜。今善身口意策勵不休。非移山嶽安填江海。以此翻破縱恣三業心。（第七是修功德以彌補過錯。過去身口意三業造罪，不分晝夜。現在以善良的身口意鞭策自己，永不懈怠。這並非是移動山嶽或填平江海。）用這種方法來轉變和破除放縱身口意三業的行為。 八守護正法者。昔自滅善亦滅他善。不自隨喜亦不喜他。今守護諸善方便增廣不令斷絕。譬如全城之勛。勝鬘云。守護正法攝受正法。最為第一。此翻破無隨喜心。（第八是守護正法。過去自己斷滅善根，也斷滅他人的善根。自己不隨喜，也不隨喜他人。現在守護一切善法，用各種方法增廣善法，不讓它斷絕。這就像保全一座城池的功勛。《勝鬘經》說，守護正法、攝受正法，是最為第一的。）用這種方法來轉變和破除沒有隨喜心的行為。 九念十方佛者。昔親狎惡友信受其言。今念十方佛念無礙慈作不請友。念無礙智作大導師。翻破順惡友心。（第九是憶念十方諸佛。過去親近惡友，相信他們的話。現在憶念十方諸佛，以無礙的慈悲心作為不請自來的朋友，以無礙的智慧作為偉大的導師。）用這種方法來轉變和破除順從惡友的心。 十觀罪性空者。了達貪慾瞋癡之心皆是寂靜門。何以故。貪瞋若起在何處住。知此貪瞋住于妄念。妄念住于顛倒。顛倒住于身見。身見住於我見。我見則無住處。十方諦求我不可得。我心自空罪福無主。深達罪福相遍照於十方。今此空慧與心相應。譬如日出時朝露一時失。一切諸心皆是寂靜門。示寂靜故。此翻破無明昏闇。（第十是觀察罪性的空性。了達貪慾、嗔恚、愚癡之心都是寂靜之門。為什麼呢？貪嗔如果生起，住在哪裡呢？知道這貪嗔住在妄念中，妄念住在顛倒中，顛倒住在身見中，身見住在我的見解中，我的見解則沒有住處。在十方仔細尋找『我』，是找不到的。我的心本來就是空性的，罪和福都沒有主人。深刻地通達罪和福的真相，普遍照耀十方。現在這種空性的智慧與心相應，就像太陽出來時，朝露立刻消失一樣。一切諸心都是寂靜之門，顯示寂靜的緣故。）用這種方法來轉變和破除無明的昏暗。 是為十種懺悔。順涅槃道逆生死流。能滅四重五逆之過若不解此十心。全不識是非。云何懺悔。設入道場。徒為苦行終無大益。涅槃云若言勤修苦行。是大涅槃近因緣者。無有是處。即此意也。是名懺悔事中重罪也。（這就是十種懺悔的方法。順應涅槃之道，逆轉生死之流。能夠滅除四重罪和五逆罪的過錯。如果不理解這十種心，完全不認識是非，怎麼能懺悔呢？即使進入道場，只是徒勞地進行苦行，最終也沒有大的益處。《涅槃經》說，如果說勤修苦行是接近大涅槃的近因，那是沒有道理的。就是這個意思。這叫做在懺悔的事情中犯下重罪。） 次懺見罪者。以見惑故順生死流。如前所說。向運十心。（接下來懺悔見解上的罪過。因為見解上的迷惑，所以順應生死之流。就像前面所說的，運用這十種心。）

【English Translation】 English version Easily extinguished. It is even more difficult to remove. Having already vomited it out, how can one eat it again? Use this to reverse and break the mind that constantly thinks of evil deeds. The sixth is to arouse the Bodhi mind. In the past, one only cared about one's own safety and troubled all realms. Now, broadly arouse the mind of benefiting others throughout the entire space. Use this to reverse and break the evil mind that arises everywhere. The seventh is to cultivate merit to compensate for past mistakes. In the past, the three karmas of body, speech, and mind created sins day and night. Now, with good body, speech, and mind, urge oneself on without ceasing. This is not moving mountains or filling seas. Use this to reverse and break the mind that indulges the three karmas. The eighth is to protect the Dharma. In the past, one destroyed one's own good and also destroyed the good of others. One did not rejoice in oneself, nor did one rejoice in others. Now, protect all good dharmas, using various methods to increase and expand them, not allowing them to be cut off. It is like the merit of preserving an entire city. The Śrīmālādevī Siṃhanāda Sūtra says, 'Protecting the Dharma and embracing the Dharma are the most important.' Use this to reverse and break the mind without rejoicing. The ninth is to contemplate the Buddhas of the ten directions. In the past, one was intimate with evil friends and believed their words. Now, contemplate the Buddhas of the ten directions, with unobstructed compassion as an uninvited friend, and with unobstructed wisdom as a great guide. Use this to reverse and break the mind that follows evil friends. The tenth is to contemplate the emptiness of the nature of sin. Understand that the minds of greed, anger, and delusion are all gates to tranquility. Why? If greed and anger arise, where do they dwell? Know that greed and anger dwell in delusion. Delusion dwells in inversion. Inversion dwells in the view of self. The view of self dwells in the view of 'I'. The view of 'I' has no dwelling place. Searching for 'I' in the ten directions, it cannot be found. My mind is inherently empty, and sin and merit have no owner. Deeply understand the nature of sin and merit, and universally illuminate the ten directions. Now, this wisdom of emptiness corresponds to the mind, like the morning dew disappearing when the sun rises. All minds are gates to tranquility, showing tranquility. Use this to reverse and break the darkness of ignorance. These are the ten kinds of repentance. Following the path of Nirvana and reversing the flow of birth and death, one can extinguish the faults of the four grave offenses and the five rebellious acts. If one does not understand these ten minds, one will not know right from wrong. How can one repent? Even if one enters the bodhimanda (place of enlightenment), one will only engage in futile ascetic practices and ultimately gain no great benefit. The Nirvana Sutra says, 'If one says that diligently practicing asceticism is a close cause for great Nirvana, that is not the case.' That is the meaning. This is called committing a grave offense in the matter of repentance. Next, repent of the sins of views. Because of the delusion of views, one follows the flow of birth and death. As mentioned earlier, apply these ten minds.

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附事為懺懺鈍使罪。今扶理懺見懺利使罪。然見心猛盛起重煩惱。應傍用事助。如服下藥。須加巴豆令黈瀉盡底。是故還約十法以明懺見。一翻破不信者。即點身見心。令識無明苦集。如郁頭藍弗得非想。定世人崇之如佛。不識苦集。報盡還墮。須跋陀羅得非想定。雖無粗想有細煩惱。長爪利智而受不受。高著外道尚未出見。非是涅槃。況粗淺者尚不逮藍弗。而言是真道豈非大僻。是人愛著觀空智慧。是事不知。名為無明。而起違從依見造行。見行依色即是名色。名色即是苦等。迷苦起于愛有。有生未來生死。流轉相續。豈是寂滅。若謂生死盡者。乃是漫語。呼無明見心為道。非道為道。非因計因。名為戒取豈非因盜。呼未來三途苦報為涅槃。此是見取。非果計果是為果盜。身邊邪見其事可知。如此見心。乃是苦集。非滅道也。尚非三藏道滅豈是摩訶衍道滅。若能如是即知世間因果。復識出世因果。故大品云。般若能示世間相。所謂示是道非道。是為深識見心苦集也。又深者非但知無明苦集。亦識三藏因果。亦識因緣生法即空四諦因果。又復深者。亦知因緣即假無量四諦因果。又復深者。亦知因緣即中無作四諦因果。於一見心具識一切因果。故大經云。於一念心悉能稱量無量生死。是名不可思議。故名深信破不信也。

二生重慚愧者。不見我心中三諦之理名慚愧。且約理觀論人天者。慚干慧性地之人。愧四果凈天。三十心人。十地義天。五品六根清凈之人。四十二位天。例如作意得報名為人。自然果報名為天。二種天人亦復如是。方便道名為人。真理顯名為天。見心造罪覆三諦理。不逮三種人天。是故慚愧。翻破無慚愧心也。三怖畏者。知見心造罪此過深重。大論云。諸佛說空義為離諸見故若復見有空諸佛所不化。我今由見而起大罪。此間劫盡他方獄生。此間劫成還來此處。如是展轉無量無邊。若說果報所受之身。當吐熱血死。故知見罪大重。既非無漏不出生死。煩惱潤業墮落何疑。一命不追永無出日。為是義故生大怖畏。翻破不畏惡道心也。四發露者。從來諸見而生愛著。覆此三諦不能決定生信。今知見過失。發卻三疑無所隱諱。顯其諦性。是為發露翻破覆藏罪心也。五斷相續心者。三諦之觀勿令有間。以八正道治三惑心斷而不習。此翻破相續噁心也。六發菩提心者。即是緣三諦理皆如虛空。空則無邊愍傷一切普令度脫。昔迷此起惑有無邊故。罪亦無邊。今菩提心遍於法界。起無作善亦遍法界。翻破昔遍空無作惡也。奏師子琴餘弦斷絕。即此義也。七修功補過者。三諦道品。即是菩薩寶炬陀羅尼是行道法趣涅槃門。如此道品唸唸

【現代漢語翻譯】 現代漢語譯本 二、生重慚愧者：如果不能在我心中見到三諦（sātya，真諦、俗諦、中諦）之理，就叫做沒有慚愧。且從理觀的角度來論人天：『慚』是指干慧性地（一種修行階段）之人，『愧』是指四果（srotaāpanna，須陀洹果、斯陀含果、阿那含果、阿羅漢果）的清凈天人、三十心人、十地義天（菩薩十地所證之義理）以及五品六根清凈之人、四十二位天人。例如，通過作意（manasikara，專注）而有所得，可以稱為『人』；自然而然的結果可以稱為『天』。這兩種天人也是如此。方便道（upāya-mārga，引導眾生進入佛道的方便法門）稱為『人』，真理顯現稱為『天』。見到心造罪，覆蓋三諦之理，不能達到這三種人天的境界，所以要慚愧。這是爲了翻轉破除無慚愧之心。 三、怖畏者：知道見心造罪，這種過失非常深重。《大智度論》（Mahāprajñāpāramitopadeśa）中說：『諸佛說空（śūnyatā，空性）的意義，是爲了離開各種見解。如果又執著于空，諸佛也無法度化。』我現在因為錯誤的見解而生起大罪，此間劫（kalpa，時間單位）盡，將在他方地獄中出生；此間劫成，還會回到這裡。這樣輾轉輪迴，沒有窮盡。如果說果報所受之身，將會吐血而死。』所以知道見罪非常嚴重。既然不是無漏（anāsrava，沒有煩惱）之身，就不能脫離生死輪迴，被煩惱潤澤的業力牽引而墮落，還有什麼疑問呢？一旦失去生命，就永遠沒有出頭之日。爲了這個緣故，要生起大怖畏。這是爲了翻轉破除不畏懼惡道之心。 四、發露者：從過去以來的各種見解而生起愛著，覆蓋了三諦之理，不能決定地生起信心。現在知道見解的過失，發露懺悔，不再有任何隱瞞，顯現其真諦之性。這就是發露，是爲了翻轉破除覆藏罪惡之心。 五、斷相續心者：對於三諦之觀，不要讓它間斷。用八正道（aṣṭāṅga-mārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）來對治三種迷惑之心，斷除惡習。這是爲了翻轉破除相續不斷的噁心。 六、發菩提心者：就是緣於三諦之理，都如同虛空一般。虛空是無邊無際的，所以要憐憫一切眾生，普遍地讓他們得到解脫。過去因為迷惑於此，生起無邊的迷惑，所以罪業也是無邊的。現在菩提心遍及法界，生起無作之善，也遍及法界。這是爲了翻轉破除過去遍及虛空的無作之惡。就像彈奏師子琴，其餘的琴絃都斷絕了一樣，就是這個意思。 七、修功補過者：三諦道品，就是菩薩寶炬陀羅尼（ratna-ketu-dhāraṇī，寶炬陀羅尼，一種咒語），是行道之法，通往涅槃（nirvāṇa，寂滅）之門。如此道品，唸唸相續。

【English Translation】 English version 2. Repentance and Shame: If one does not see the principle of the Three Truths (sātya, the truths of emptiness, provisional existence, and the Middle Way) in one's own mind, it is called lacking repentance and shame. Furthermore, from the perspective of observing principles to discuss humans and devas: 'Repentance' refers to those in the stage of dry insight (a stage of practice), and 'shame' refers to the pure devas of the Four Fruits (srotaāpanna, sakṛdāgāmin, anāgāmin, arhat), those with thirty minds, the devas of the Ten Grounds of Righteousness (the righteousness realized in the ten bhūmis of a Bodhisattva), those with the five grades of pure faculties, and the forty-two ranks of devas. For example, obtaining something through attention (manasikara, focus) can be called 'human'; a natural result can be called 'deva'. These two types of humans and devas are also like this. The path of expedient means (upāya-mārga, skillful means to guide beings to the Buddha's path) is called 'human', and the manifestation of truth is called 'deva'. Seeing the mind creating sins and covering the principle of the Three Truths, failing to reach the realm of these three types of humans and devas, is why one should feel repentance and shame. This is to reverse and break the mind without repentance and shame. 3. Fear: Knowing that the mind creating sins is a very profound fault. The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says: 'The Buddhas speak of the meaning of emptiness (śūnyatā, emptiness) to be free from all views. If one clings to emptiness, the Buddhas cannot transform them.' Now, because of wrong views, I generate great sins. When this kalpa (kalpa, unit of time) ends, I will be born in hell in another realm; when this kalpa begins, I will return here. Revolving in this way, there is no end. If one speaks of the body that receives the retribution of karma, one will vomit blood and die. Therefore, knowing that the sin of wrong views is very serious. Since it is not a body without outflows (anāsrava, without afflictions), one cannot escape the cycle of birth and death. Being led to fall by the karma nourished by afflictions, what doubt is there? Once life is lost, there will never be a day of escape. For this reason, one should generate great fear. This is to reverse and break the mind that does not fear evil paths. 4. Disclosure: From past views, attachment arises, covering the principle of the Three Truths, making it impossible to generate firm faith. Now knowing the faults of views, one should disclose and confess, no longer concealing anything, revealing the nature of truth. This is disclosure, to reverse and break the mind that conceals sins. 5. Cutting off the Continuous Mind: Do not let the contemplation of the Three Truths be interrupted. Use the Eightfold Path (aṣṭāṅga-mārga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) to treat the three kinds of deluded minds, cutting off evil habits without practicing them. This is to reverse and break the continuous evil mind. 6. Generating the Bodhi Mind: This is to be mindful of the principle of the Three Truths, which are like empty space. Empty space is boundless, so one should have compassion for all beings, universally enabling them to be liberated. In the past, because of being deluded by this, countless delusions arose, so sins were also countless. Now, the Bodhi mind pervades the Dharma realm, and the uncreated good that arises also pervades the Dharma realm. This is to reverse and break the uncreated evil that pervaded emptiness in the past. It is like playing the lion's lyre, and the other strings are broken; that is the meaning. 7. Cultivating Merit to Compensate for Faults: The qualities of the Three Truths are the Bodhisattva's Jewel Torch Dhāraṇī (ratna-ketu-dhāraṇī, a type of mantra), which is the method of practicing the path, the gate to nirvāṇa (nirvāṇa, cessation). These qualities of the path continue from moment to moment.

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相續即是修功補過。昔執于見謂為涅槃。于見不動不修道品。設令動有入無。如屈步蟲。雖于見動亦不能修道品。今知有無是見不執為實。是名見動而不修道品。若破析諸見行於道品。是名見動而修道品。又體見即空即假即中。既言即者。于見不動而修三種道品。是為修功補於縱見之過也。八守護正法者。昔護見不令他破方便申通。今護三諦諸空不令見破。若有留滯善巧申弘。亡身存法猶如父母守護其子。此翻破毀善事也。九念十方佛者。昔服見毒常無厭足。如渴思飲。又遇惡師如加以堿水。以苦舍苦我慢矜高。諂心不實。于千萬億劫不聞佛名字。今念三諦不來不去。即是佛。無生法即是佛。常為諦理所護。此翻破狎惡友心。十觀罪性空者。此三種惑本來寂靜。而我不了妄謂是非。如熱病人見諸龍鬼。今觀見如幻如化。來無所從去無足跡。亦復不至東西南北。一切罪福亦復如是。一空一切空。空即罪性罪性即空。此翻破顛倒心也。運此十懺時深觀三諦。又加事法。以殷重心不惜身命。名第二健兒。是名事理兩懺障道罪滅。尸羅清凈三昧現前。止觀開發。事戒凈故根本三昧現前。世智他心智開發。無生戒凈故真諦三昧現前。一切智開發。即假戒凈故俗諦三昧現前。道種智開發。即中戒凈故王三昧現前。一切種智開發。得

【現代漢語翻譯】 現代漢語譯本 相續就是通過修行來彌補過失。過去執著于各種見解，認為那就是涅槃（Nirvana）。對於這些見解毫不動搖，也不修習各種道品（道品：指三十七道品，是佛教修行的主要內容）。即使有所動搖，也只是從一種見解進入另一種見解，就像尺蠖蟲一樣，雖然身體在動，卻無法真正修習道品。現在明白有和無都是見解，不執著于任何一種見解，這叫做雖然見解有所動搖，但仍然沒有修習道品。如果能破除分析各種見解，並依此修行道品，這叫做見解有所動搖，並且修習了道品。進一步說，體悟見解本身就是空、就是假、就是中。既然說是『即』，那麼對於見解不動搖，同時修習空、假、中三種道品，這就是通過修行來彌補縱容見解的過失。守護正法的第八個方面是：過去守護自己的見解，不讓別人破斥，用各種方便來維護。現在守護空、假、中三諦（三諦：佛教的重要理論，指空諦、假諦、中諦），不讓各種見解來破壞。如果有人能善巧地運用三諦，並大力弘揚，甚至不惜犧牲生命來維護佛法，就像父母守護自己的孩子一樣。這顛倒了過去破壞善事的行為。 念十方佛的第九個方面是：過去沉溺於各種見解的毒害，永遠沒有滿足的時候，就像口渴的人渴望喝水一樣。又像遇到了惡知識，他們給你加的是堿水，用痛苦來捨棄痛苦，我慢自大，諂媚虛偽，即使經過千萬億劫也聽不到佛的名字。現在念誦不來不去的空、假、中三諦，這就是佛。無生法（無生法：指不生不滅的真理）就是佛，常常被真理所守護。這顛倒了過去親近惡友的心。 觀察罪性空的第十個方面是：貪、嗔、癡這三種煩惱本來就是寂靜的，只是因為我不明白，才妄加分別，認為有是和非。就像發熱的病人看到各種龍和鬼一樣。現在觀察這些見解，就像幻象一樣，來無所從來，去無所去，也不會到達東西南北任何方向。一切罪和福也是這樣，一個空一切都空，空就是罪性，罪性就是空。這顛倒了過去顛倒的心。 運用這十種懺悔時，要深入觀察空、假、中三諦，再加上事相上的修行，以殷重的心不惜身命，這叫做第二健兒。這就是事和理兩方面的懺悔，能使障礙修道的罪業消滅，戒律清凈，三昧（三昧：指禪定）現前，止觀（止觀：佛教的兩種修行方法，止是止息雜念，觀是觀察真理）得到開發。因為事戒清凈，所以根本三昧現前，世智和他心智得到開發。因為無生戒清凈，所以真諦三昧現前，一切智得到開發。因為即假戒清凈，所以俗諦三昧現前，道種智得到開發。因為即中戒清凈，所以王三昧現前，一切種智得到開發，證得。

【English Translation】 English version Succession is to cultivate merit to compensate for past errors. In the past, one clung to views, considering them to be Nirvana (Nirvana). Without moving from these views, one did not cultivate the path factors (道品: thirty-seven factors of enlightenment, the main content of Buddhist practice). Even if there was movement, it was merely entering into non-being from being, like a looper caterpillar. Although there was movement in views, one could not cultivate the path factors. Now, knowing that being and non-being are views, one does not cling to them as real. This is called moving in views without cultivating the path factors. If one breaks down and analyzes all views and practices the path factors, this is called moving in views while cultivating the path factors. Furthermore, to embody views as emptiness, provisionality, and the Middle Way, since it is said 'is,' without moving from views, one cultivates the three types of path factors. This is to cultivate merit to compensate for the fault of indulging in views. The eighth aspect of guarding the Dharma is: In the past, one guarded one's views, not allowing others to refute them, using various means to defend them. Now, one guards the Three Truths (三諦: an important Buddhist theory, referring to emptiness, provisionality, and the Middle Way), not allowing views to destroy them. If someone skillfully uses the Three Truths and vigorously promotes them, even sacrificing their life to protect the Dharma, like parents guarding their children, this reverses the past behavior of destroying good deeds. The ninth aspect of contemplating the Buddhas of the ten directions is: In the past, one was addicted to the poison of views, never satisfied, like a thirsty person craving water. Furthermore, encountering evil teachers is like adding alkaline water, using suffering to abandon suffering, arrogant and conceited, flattering and insincere, not hearing the name of the Buddha even after countless eons. Now, contemplating the Three Truths of non-coming and non-going is the Buddha. The unproduced Dharma (無生法: the truth of non-arising and non-ceasing) is the Buddha, constantly protected by the truth. This reverses the past mind of associating with evil friends. The tenth aspect of contemplating the emptiness of the nature of sin is: These three afflictions of greed, hatred, and delusion are originally quiescent, but because I do not understand, I falsely discriminate, thinking there is right and wrong. Like a feverish patient seeing various dragons and ghosts. Now, observing these views is like illusions, coming from nowhere and going nowhere, not reaching any direction of east, west, south, or north. All sins and blessings are also like this, one emptiness is all emptiness, emptiness is the nature of sin, and the nature of sin is emptiness. This reverses the past inverted mind. When practicing these ten repentances, one should deeply contemplate the Three Truths of emptiness, provisionality, and the Middle Way, and add practice in terms of phenomena, with earnest mind and not sparing one's life, this is called the second hero. This is repentance in both phenomena and principle, which can eliminate the sins that obstruct the path, purify the precepts, manifest samadhi (三昧: meditative concentration), and develop cessation and contemplation (止觀: two methods of Buddhist practice, cessation is stopping distractions, contemplation is observing the truth). Because the precepts in phenomena are pure, the fundamental samadhi manifests, and worldly wisdom and the wisdom of knowing others' minds are developed. Because the unproduced precepts are pure, the true truth samadhi manifests, and all-knowing wisdom is developed. Because the provisional precepts are pure, the conventional truth samadhi manifests, and the wisdom of the path is developed. Because the Middle Way precepts are pure, the king samadhi manifests, and all-knowing wisdom is developed, attaining.

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此三諦三昧故名王三昧。一切三昧悉入其中。又能出生一切諸定。無不具足故名為止又能具足一切諸智故名為觀。故知持戒清凈懇惻懺悔。俱為止觀初緣。意在此也。

○第二衣食具足者。衣以蔽形遮障醜陋。食以支命填彼饑瘡。身安道隆。道隆則本立。形命及道賴此衣食。故云。如來食已得阿耨三菩提。此雖小緣能辦大事。裸餒不安道法焉在。故須衣食具足也。衣者遮醜陋。遮寒熱遮蚊虻飾身體。衣有三種。雪山大士絕形深澗不涉人間。結草為席被鹿皮衣。無受持說凈等事。堪忍力成不須溫厚。不遊人間無煩支助。此上人也。十二頭陀但畜三衣不多不少。出聚入山。被服齊整故立三衣。此中士也。多寒國土聽百一助身要當說凈。趣足供事無得。多求。多求辛苦守護又苦。妨亂自行復擾檀越。少有所得即便知足。下士也。觀行為衣者。大經云。汝等比丘雖服袈裟。心猶未染大乘法服。如法華云。著如來衣。如來衣者柔和忍辱心是。此即寂滅忍。生死涅槃二邊粗獷與中道理不二不異。故名柔和安心中道故名為忍。離二喧故名寂。過二死故名滅。寂滅忍心覆二邊惡。名遮醜衣。除五住故名障熱。破無明見名為遮寒無生死動。亦無空亂意。舍二覺觀名遮蚊虻。此忍具一切法。如鏡有像。瓦礫不現中具諸相。但空則無。

【現代漢語翻譯】 現代漢語譯本 此三諦三昧，因此被稱為王三昧（一切三昧之王）。一切三昧都包含在其中，並且能夠產生一切禪定。因為它無所不具備，所以被稱為止（奢摩他，平靜）。又因為它能完備一切智慧，所以被稱為觀（毗婆舍那，洞察）。因此可知，持戒清凈、懇切懺悔，都是止觀的初步因緣，意義就在於此。

第二，衣食具足。衣服用來遮蔽身體，遮蓋醜陋；食物用來維持生命，填補飢餓的創傷。身體安穩，道業才能興隆；道業興隆，根本才能確立。形體、生命和道業都依賴於衣食。所以說，如來吃了食物才能證得阿耨多羅三藐三菩提（無上正等正覺）。這雖然是小的助緣，卻能成就大事。如果裸露飢餓，身心不安，道法又在哪裡呢？所以必須衣食具足。衣服的作用是遮蓋醜陋，遮擋寒冷和炎熱，遮擋蚊蟲叮咬，裝飾身體。衣服有三種情況：雪山的大士（修行者）斷絕形跡，身處深澗，不與人世交往，結草為席，披鹿皮衣。他們沒有受持、講說、凈衣等事，因為堪忍的力量已經成就，不需要溫暖厚實的衣服，也不在人間遊走，無需他人資助。這是上等人。 十二頭陀（苦行僧）只持有三衣，不多也不少。出入村落和山林，穿著整齊，所以規定了三衣。這是中等人。在寒冷的國家，可以聽許擁有一百零一件輔助身體的物品，但必須說凈（通過儀式使其清凈）。只要足夠供養所需即可，不得過多貪求。貪求過多，守護辛苦，又會妨礙自己修行，擾亂施主。稍微有所得就應該知足，這是下等人。以觀行作為衣服，如《大般涅槃經》所說：『你們這些比丘，雖然穿著袈裟，但內心還沒有染上大乘法服。』如《法華經》所說：『穿著如來衣。』如來衣就是柔和忍辱之心。這就是寂滅忍。生死和涅槃二邊都是粗獷的，與中道的道理不二不異，所以稱為柔和，安住于中道，所以稱為忍。遠離二邊的喧囂，所以稱為寂；超越二種死亡（分段生死和變易生死），所以稱為滅。寂滅忍心覆蓋二邊的惡，稱為遮醜衣；去除五住地煩惱，稱為障熱；破除無明邪見，稱為遮寒；沒有生死動搖，也沒有空虛散亂的意念，捨棄二種覺觀（有覺有觀和無覺無觀），稱為遮蚊虻。這種忍辱之心具足一切法，就像鏡子能顯現一切影像，瓦礫不能顯現，而鏡子中具足諸相，但如果鏡子是空的，那就什麼也沒有了。

【English Translation】 English version This Samadhi of the Three Truths is therefore called the King Samadhi (the king of all Samadhis). All Samadhis are contained within it, and it can generate all Dhyanas (meditative states). Because it is complete in every way, it is called 'Stopping' (Śamatha, tranquility). Furthermore, because it can perfect all wisdom, it is called 'Observing' (Vipaśyanā, insight). Therefore, it is known that upholding precepts purely, and earnestly repenting, are the initial conditions for Stopping and Observing. The meaning lies in this.

Secondly, having sufficient clothing and food. Clothing is used to cover the body and conceal ugliness; food is used to sustain life and fill the wounds of hunger. With a stable body, the path can flourish; with a flourishing path, the foundation can be established. The body, life, and path all rely on clothing and food. Therefore, it is said that the Tathagata (the Thus Come One, an epithet of the Buddha) attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) after eating. Although this is a small supporting condition, it can accomplish great things. If one is naked and hungry, with an unstable body and mind, where is the Dharma (the teachings of the Buddha)? Therefore, it is necessary to have sufficient clothing and food. The function of clothing is to cover ugliness, shield against cold and heat, shield against mosquitoes and gnats, and adorn the body. There are three situations regarding clothing: The great ascetics in the Himalayas sever ties with the world, dwell in deep valleys, and do not interact with humans. They weave grass into mats and wear deerskin clothing. They do not have the practices of receiving, upholding, speaking, or purifying clothing, because their power of endurance is already accomplished, and they do not need warm, thick clothing. They do not travel among humans and do not need the support of others. These are superior people. The twelve Dhuta (ascetic practices) practitioners only possess three robes, no more and no less. They go in and out of villages and mountains, and their clothing is neat and orderly, so the three robes are prescribed. These are middle-level people. In cold countries, it is permissible to have one hundred and one items to assist the body, but they must be purified (through a ritual). It is sufficient to have enough to meet one's needs, and one should not be greedy. If one is too greedy, guarding becomes difficult, and it will hinder one's own practice and disturb the donors. One should be content with even a little gain. These are inferior people. Regarding using contemplation as clothing, as the Mahaparinirvana Sutra says: 'You Bhikshus (monks), although you wear the Kasaya (monk's robe), your minds have not yet been dyed with the Dharma robe of the Mahayana (Great Vehicle).' As the Lotus Sutra says: 'Wearing the robe of the Tathagata.' The robe of the Tathagata is the mind of gentleness and forbearance. This is the forbearance of stillness and extinction. The two extremes of Samsara (birth and death) and Nirvana (liberation) are both coarse, and are not different from the Middle Way. Therefore, it is called gentleness. Abiding in the Middle Way is called forbearance. Being apart from the noise of the two extremes is called stillness; transcending the two deaths (segmental death and variable death) is called extinction. The mind of stillness and extinction covers the evils of the two extremes, and is called the clothing that covers ugliness; removing the five aggregates of affliction is called shielding against heat; destroying ignorance and wrong views is called shielding against cold; there is no movement of birth and death, and there is no empty and scattered mind; abandoning the two kinds of perception and contemplation (perception and contemplation, and no perception and no contemplation) is called shielding against mosquitoes and gnats. This forbearance possesses all Dharmas, just as a mirror can reflect all images. Rubble cannot be reflected, but the mirror possesses all forms. But if the mirror is empty, then there is nothing.

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故云深達罪福相遍照於十方。微妙凈法身具相三十二。用莊嚴法身。寂忍一觀具足眾德。亦名為衣亦名嚴飾。非九七五割截所成也。三衣者。即三觀也。蔽三諦上丑遮三諦上見愛寒熱。卻三覺蚊虻莊嚴三身。故以三觀為衣。即是伏忍柔順忍無生寂滅忍也。又起見名寒起愛名熱。修止觀得見諦解如暖。見則不生。得思惟解如涼。愛則不生。五根無惡即福德莊嚴。意地無惡即智慧莊嚴。餘二觀上衣例可解。百一長衣者。即是一切行行助道之法。助成三觀。共蔽諸惑嚴於三身。此是歷諸法修忍為衣也。食者三處論食。可以資身養道。一深山絕跡去遠人民。但資甘果美水一菜一果而已。或餌松柏以續精氣。如雪山甘香藕等。食已係心思惟坐禪。更無餘事如是食者上士也。二阿蘭若處頭陀抖摟絕放牧聲。是修道處分衛自資。七佛皆明乞食法。方等般舟法華皆云乞食也。路徑若遠分衛勞妨。若近人物相喧。不遠不近乞食便易。是中士也。三既不能絕谷餌果。又不能頭陀乞食。外護檀越送食供養。亦可得受。又僧中如法結凈食亦可得受。下士也。若就觀心明食者。大經云。汝等比丘雖行乞食而未曾得大乘法食。法食者如來法喜禪悅也。此之法喜即是平等大慧。觀一切法無有障礙。凈名云。于食等者於法亦等。於法等者于食亦等。煩惱

【現代漢語翻譯】 故說深達罪福之相，普遍照耀於十方世界。微妙清凈的法身，具足三十二種殊勝之相，用以莊嚴法身。寂靜忍耐，一心觀照，具足各種功德。這也可以稱為『衣』，也可以稱為『嚴飾』，不是用九七五等數字割截而成的。所謂『三衣』，就是指三種觀。用以遮蔽於三諦之上的醜陋，遮蓋三諦之上的見解和愛慾，抵禦三覺中的蚊蟲叮咬，莊嚴法身。所以用三種觀作為衣，也就是伏忍、柔順忍、無生寂滅忍。此外，產生見解名為『寒』，產生愛慾名為『熱』。修習止觀，得到見諦的解脫，如同溫暖。見解不生起。得到思惟的解脫，如同涼爽。愛慾不生起。五根沒有惡行，就是福德的莊嚴。意地沒有惡行，就是智慧的莊嚴。其餘兩種觀上的『衣』，可以依此類推來理解。『百一長衣』，就是指一切行行助道之法，輔助成就三種觀，共同遮蔽各種迷惑，莊嚴三身。這是經歷各種法門修習忍辱作為衣。關於『食』，從三個方面來討論食物，可以用來滋養身體，養護道業。第一種，在深山絕跡，遠離人群的地方，只依靠甘甜的果實、美好的水、一種蔬菜一種水果而已。或者服用松柏等物來延續精氣，如雪山甘香藕等。食用后繫念思惟，坐禪，更沒有其他事情，這樣食用的是上士。第二種，在阿蘭若（Aranya，寂靜處）處，頭陀（Dhuta，苦行）抖擻精神，杜絕放牧的聲音。這是修道的地方，依靠乞食來供給自身。七佛（Seven Buddhas）都明確開示乞食的方法。方等、般舟（Pratyutpanna Samadhi，般舟三昧）、法華等經典都說要乞食。如果道路遙遠，乞食會勞累妨礙修行；如果道路太近，會與人互相喧鬧。不遠不近，乞食就方便容易。這是中士。第三種，既不能斷絕穀物食用果實，又不能頭陀乞食，外護檀越（Dānapati，施主）送來食物供養，也可以接受。或者僧團中如法結凈的食物也可以接受。這是下士。如果就觀心來闡明『食』，大經（Mahāyāna Sūtra，大乘經典）中說：『你們這些比丘，雖然行乞食，但還未曾得到大乘法食。』法食就是如來法喜禪悅。這種法喜就是平等大慧，觀一切法沒有障礙。凈名（Vimalakīrti，維摩詰）說：『對於食物平等，對於法也平等。對於法平等，對於食物也平等。』煩惱

【English Translation】 Therefore, it is said to deeply understand the characteristics of sin and merit, and to universally illuminate the ten directions. The subtle and pure Dharmakāya (Dharmakāya, the body of the Dharma), possesses the thirty-two excellent marks, used to adorn the Dharmakāya. Tranquil endurance, single-minded contemplation, possessing all kinds of merits. This can also be called 'clothing', or 'adornment', not made by cutting with numbers like nine, seven, or five. The so-called 'three robes' refer to the three contemplations. Used to cover the ugliness above the three truths, to cover the views and desires above the three truths, to resist the mosquitoes in the three perceptions, and to adorn the three bodies. Therefore, the three contemplations are used as clothing, which are the forbearance of subjugation, the forbearance of gentleness, and the forbearance of non-origination and extinction. Furthermore, the arising of views is called 'cold', and the arising of desires is called 'heat'. Cultivating cessation and contemplation, obtaining the liberation of seeing the truth, is like warmth. Views do not arise. Obtaining the liberation of thinking is like coolness. Desires do not arise. The absence of evil in the five roots is the adornment of merit and virtue. The absence of evil in the mind ground is the adornment of wisdom. The 'clothing' on the other two contemplations can be understood by analogy. The 'long robe of one hundred and one' refers to all the practices that aid the path, assisting in the accomplishment of the three contemplations, jointly covering various delusions, and adorning the three bodies. This is the practice of enduring various Dharmas as clothing. Regarding 'food', discussing food from three aspects, it can be used to nourish the body and cultivate the path. The first is in deep mountains, far from people, relying only on sweet fruits, good water, one vegetable and one fruit. Or taking things like pine and cypress to continue the essence, such as sweet and fragrant lotus roots from the snowy mountains. After eating, focusing the mind on contemplation and meditation, with nothing else to do, this is the superior person who eats in this way. The second is in the Aranya (Aranya, quiet place), the Dhuta (Dhuta, ascetic practice) shakes off the spirit, and eliminates the sound of grazing. This is a place for cultivating the path, relying on begging for food to supply oneself. The Seven Buddhas (Seven Buddhas) all clearly taught the method of begging for food. The Vaipulya, Pratyutpanna Samadhi (Pratyutpanna Samadhi, Pratyutpanna Samadhi), Lotus Sutra and other scriptures all say to beg for food. If the road is far, begging for food will be tiring and hinder practice; if the road is too close, there will be mutual noise with people. Not far and not near, begging for food is convenient and easy. This is the middle person. The third is that if one cannot cut off grains and eat fruits, nor can one practice asceticism and beg for food, it is also acceptable to receive food offerings from external protectors and Dānapati (Dānapati, patrons). Or food that is purified according to the Dharma in the Sangha can also be accepted. This is the inferior person. If one explains 'food' in terms of contemplating the mind, the Mahāyāna Sūtra (Mahāyāna Sūtra, Mahayana Sutra) says: 'You monks, although you beg for food, you have not yet obtained the great vehicle Dharma food.' Dharma food is the Dharma joy and Chan (Zen) delight of the Tathagata. This Dharma joy is equal great wisdom, contemplating all Dharmas without obstruction. Vimalakīrti (Vimalakīrti, Vimalakirti) said: 'Being equal to food is also being equal to Dharma. Being equal to Dharma is also being equal to food.' Afflictions

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為薪智慧為火。以是因緣成涅槃食。令諸弟子悉皆甘嗜。此食資法身增智慧命。如食乳糜更無所須。即真解脫。真解脫者即是如來。用此法喜禪悅。歷一切法無不一味。一色一香無非中道。中道之法具一切法。即是飽義。無所須義。如彼深山上士。一草一果資身即足。頭陀乞食者。行人不能即事而中修實相慧者。當次第三觀調心而入中道。次第觀故名為乞食。亦見中道又名飽義。即中士也。檀越送食者。若人不能即事通達。又不能曆法作觀。自無食義。應須隨善知識能說般若者。善為分別。隨聞得解而見中道。是人根鈍從聞生解。名為得食。如人不能如上兩事。聽他送食。又僧中結凈食者。即是證得禪定支林功德。藉定得悟。名僧中食也。是故行者常當存念大乘法食。不念餘味也。◎

摩訶止觀卷第四(上)

摩訶止觀卷第四(下)

隋天臺智者大師說

門人灌頂記

◎第三閑居靜處者。雖具衣食住處云何。若隨自意觸處可安。三種三昧必須好處。好處有三。一深山遠谷。二頭陀抖摟。三蘭若伽藍。若深山遠谷途路艱險。永絕人蹤誰相惱亂。恣意禪觀念念在道。譭譽不起是處最勝。二頭陀抖摟。極近三里交往亦疏覺策煩惱。是處為次。三蘭若伽藍閑靜之寺。獨處一房不幹事物。閉門靜

【現代漢語翻譯】 薪柴的智慧如同火焰。以這樣的因緣成就涅槃食（Nirvana food，證悟涅槃的資糧），讓所有弟子都感到甘甜美味。這種食物滋養法身（Dharmakaya，佛的法性之身），增長智慧之命。如同食用乳糜（milk porridge，一種滋養的食物）后不再需要其他東西，這就是真正的解脫。真正的解脫就是如來（Tathagata，佛的稱號）。用這種法喜禪悅（joy of Dharma and meditation），經歷一切法都無不一味，一色一香無非中道（Middle Way，不偏不倚的道路）。中道的法具備一切法，這就是飽足的含義，無所需求的含義。如同深山中的隱士，一草一果就足以維持生活。頭陀（dhuta，苦行者）乞食的人，修行者不能立即在事相上契入而修習實相慧（wisdom of true reality）的人，應當次第地觀照，調伏內心而進入中道。因為次第觀照，所以名為乞食，也見到了中道，又名飽足的含義，這就是中等根器的人。檀越（danapati，施主）送食物的人，如果不能立即通達事理，又不能經歷諸法而作觀，自身就沒有食物的意義。應當跟隨善知識（kalyanamitra，善友），能夠宣說般若（prajna，智慧）的人，善巧地為他分別解說，隨著聽聞而得到理解，從而見到中道。這種人根器遲鈍，從聽聞而生起理解，名為得到食物。如同人不能做到以上兩件事，聽從他人送食物。又僧團中結界清凈的食物，就是證得了禪定支林（branches of meditation）的功德，憑藉禪定而得到開悟，名為僧團中的食物。因此，修行者應當常常存念大乘（Mahayana，大乘佛教）的法食，不思念其他的味道。 《摩訶止觀》卷第四(上) 《摩訶止觀》卷第四(下) 隋 天臺智者大師 說 門人 灌頂 記 第三，閑居靜處，即使具備衣食住處又如何呢？如果隨順自己的心意，到處都可以安身。三種三昧（three samadhi，三種禪定）必須在好的地方修習。好的地方有三種：一是深山遠谷，二是頭陀抖擻，三是蘭若伽藍（aranya-ghara-ama，寺院）。如果深山遠穀道路艱險，永遠隔絕人跡，誰來惱亂你呢？隨意禪觀，唸唸都在道上，譭譽不起，這個地方最為殊勝。二是頭陀抖擻，離村落很近，三里之內，交往也很稀疏，覺察策勵煩惱，這個地方為次等。三是蘭若伽藍，閑靜的寺院，獨自居住一間房，不干涉其他事物，閉門靜

【English Translation】 The wisdom of firewood is like fire. With this cause and condition, Nirvana food (Nirvana food, the sustenance for realizing Nirvana) is achieved, causing all disciples to relish it as sweet and delicious. This food nourishes the Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha), increasing the life of wisdom. Just as after eating milk porridge (milk porridge, a nourishing food) there is no need for anything else, this is true liberation. True liberation is the Tathagata (Tathagata, the title of the Buddha). Using this joy of Dharma and meditation, experiencing all dharmas are without exception of one flavor, one color, one fragrance are none other than the Middle Way (Middle Way, the path of non-extremes). The Dharma of the Middle Way possesses all dharmas, this is the meaning of being full, the meaning of having no needs. Just like the hermit in the deep mountains, one grass and one fruit are enough to sustain life. The dhuta (dhuta, ascetic) who begs for food, the practitioner who cannot immediately enter into phenomena and cultivate the wisdom of true reality, should contemplate in sequence, subdue the mind and enter the Middle Way. Because of sequential contemplation, it is called begging for food, and also seeing the Middle Way, also called the meaning of being full, this is a person of medium capacity. The danapati (danapati, benefactor) who sends food, if he cannot immediately understand the principles, and cannot experience the dharmas and contemplate, he himself has no meaning of food. He should follow a kalyanamitra (kalyanamitra, good friend), who can expound prajna (prajna, wisdom), skillfully explain it for him, and with hearing, he obtains understanding, thereby seeing the Middle Way. This person is dull in capacity, and understanding arises from hearing, called obtaining food. Just as a person cannot do the above two things, he listens to others sending food. Also, the food that is purified within the Sangha, is the merit of attaining the branches of meditation (branches of meditation), relying on meditation to attain enlightenment, called food within the Sangha. Therefore, the practitioner should always keep in mind the Dharma food of Mahayana (Mahayana, Great Vehicle Buddhism), and not think of other flavors. 《Maha Zhiguan》 Volume Four (Part 1) 《Maha Zhiguan》 Volume Four (Part 2) Said by Great Master Zhiyi of Tiantai, Sui Dynasty Recorded by Disciple Guanding Third, living in seclusion and quiet places, even if one has clothing, food, and shelter, what about it? If one follows one's own mind, one can settle down anywhere. The three samadhis (three samadhi, three kinds of meditation) must be cultivated in good places. There are three kinds of good places: first, deep mountains and remote valleys; second, dhuta practices; third, aranya-ghara-ama (aranya-ghara-ama, monasteries). If the roads in deep mountains and remote valleys are difficult and dangerous, and human traces are permanently cut off, who will bother you? Meditating at will, every thought is on the path, praise and slander do not arise, this place is the most excellent. Second, dhuta practices, very close to the village, within three miles, and communication is also sparse, aware of and encouraging afflictions, this place is second best. Third, aranya-ghara-ama, quiet monasteries, living alone in a room, not interfering with other things, closing the door quietly

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坐正諦思惟。是處為下。若離三處余則不可。白衣齋邑此招過來恥。市邊鬧寺復非所宜。安身入道必須選擇。慎勿率爾。若得好處不須數移(云云)。觀心處者。諦理是也。中道之法幽遠深邃。七種方便絕跡不到。名之為深。高廣不動名之為山。遠離二邊稱之為靜。不生不起稱之為閑。大品云。若千由旬外起聲聞心者。此人身雖遠離心不遠離。以憒鬧為不憒鬧。非遠離也。雖住城傍不起二乘心。是名遠離。即上品處也。頭陀處者。即是出假之觀。此觀與空相鄰。如蘭若與聚落並。出假之觀安心俗諦。分別藥病抖擻無知。凈道種智。此次處也。閑寺一房者。即從假入空觀也。寺本眾鬧居處。而能安靜一室。假是囂塵能即假而空。當知真諦亦是處也。安三諦理是止觀處。實不遁影山林房隱密室(云云)。

○第四息諸緣務者。緣務妨禪由來甚矣。蘭若比丘去喧就靜。云何營造緣務壞蘭若行。非所應也。緣務有四。一生活。二人事。三技能。四學問。一生活緣務者。經紀生方觸途紛糾。得一失一喪道亂心。若勤營眾事則隨自意攝。非今所論。二人事者。慶弔俯仰低昂造聘。此往彼來來往不絕。況復眾人交絡擾攘追尋。夫違親離師本求要道。更結三州還敦五郡。意欲何之。倒裳索領鉆火求水。非所應也。三技能者。醫方

【現代漢語翻譯】 現代漢語譯本：端坐，以正確的態度進行思惟。這樣的地方是下等的。如果離開了這三個地方，其他地方就不可以了。在家信徒的齋戒之處，會招來世俗的恥辱。市集旁喧鬧的寺廟，也不是適宜的地方。要安身入道，必須謹慎選擇，不要輕率。如果找到了好的地方，就不要頻繁地搬動（等等）。 觀心的地方，就是真諦的道理。中道的法門幽遠而深邃，七種方便都無法到達，所以稱之為『深』。高大廣闊，不可動搖，稱之為『山』。遠離兩種極端，稱之為『靜』。不生不滅，稱之為『閑』。《大品般若經》說，如果在千里之外生起聲聞（Śrāvaka）之心，這個人雖然身體遠離了，心卻沒有遠離，因為他把喧鬧當作不喧鬧，這不是真正的遠離。雖然住在城邊，卻不生起二乘（Śrāvakayāna and Pratyekabuddhayāna）之心，這才是真正的遠離，也就是上等的處所。 頭陀（Dhūta）之處，就是出假觀。這種觀與空觀相鄰近，就像蘭若（Araṇya）與聚落並列。出假觀安心於俗諦，分別藥物和疾病，去除無知，清凈道種智。這是此次處所。 閑靜寺廟中的一間房，就是從假入空的觀。寺廟本來是眾人聚集喧鬧的地方，卻能安靜地待在一間房裡，假是喧囂塵世，卻能即假而空，應當知道真諦也是一個處所。安住於三諦的道理，就是止觀的處所，實際上並不需要逃避到山林房舍隱秘的房間里（等等）。 第四，停止各種俗務。俗務妨礙禪修由來已久。蘭若的比丘離開喧囂，追求清靜。怎麼能因為營造俗務而破壞蘭若的修行呢？這是不應該的。俗務有四種：一是生活，二是人事，三是技能，四是學問。一是生活上的俗務，經營生計，到處奔波糾纏，得到一樣失去一樣，喪失道心，擾亂內心。如果勤于經營眾人的事務，並且隨順自己的意願，那就不在現在所討論的範圍之內。二是人事上的俗務，慶賀弔唁，屈身仰首，低頭抬頭，造訪聘問，你來我往，來往不絕，更何況眾人交往，互相擾攘追逐尋覓。本來違背親人，離開師長，是爲了尋求重要的道法，卻又結交三州的人，還敦睦五郡的關係，想要幹什麼呢？倒穿衣裳找領子，鉆木頭求水，這是不應該的。三是技能方面的俗務，如醫方

【English Translation】 English version: Sit upright and contemplate with correct mindfulness. Such a place is inferior. If one departs from these three places, others are not suitable. The fasting place of lay devotees invites worldly shame. A noisy temple near the market is also not appropriate. To settle down and enter the path, one must choose carefully and not be rash. If one finds a good place, one should not move frequently (etc.). The place for observing the mind is the principle of true reality (Satya). The Dharma of the Middle Way is profound and deep; the seven kinds of expedient means cannot reach it, hence it is called 'deep'. Being tall, broad, and immovable is called 'mountain'. Being far from the two extremes is called 'still'. Not arising and not ceasing is called 'idle'. The Mahāprajñāpāramitā Sūtra says, 'If one generates the mind of a Śrāvaka (hearer) from a thousand yojanas away, although this person's body is far away, their mind is not far away, because they regard noise as not noise; this is not true distance. Although one lives near the city, if one does not generate the mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), this is called true distance, which is the superior place.' The place for Dhūta (ascetic practices) is the contemplation of emerging from the provisional. This contemplation is adjacent to emptiness, like an Araṇya (forest hermitage) next to a village. The contemplation of emerging from the provisional settles the mind on conventional truth (Saṃvṛti-satya), distinguishing medicine and illness, shaking off ignorance, and purifying the seed of wisdom. This is the place for this practice. A room in a quiet temple is the contemplation of entering emptiness from the provisional. A temple is originally a place where many people gather and make noise, but one can quietly stay in a room. The provisional is the noisy world, but one can realize emptiness from the provisional; one should know that true reality (Paramārtha-satya) is also a place. Settling the mind on the principle of the Three Truths is the place for Śamatha-Vipassanā (calm abiding and insight meditation), and one does not actually need to escape to mountain forests, houses, or hidden rooms (etc.). Fourth, ceasing all worldly affairs. Worldly affairs have long been an obstacle to dhyāna (meditation). A bhikṣu (monk) in an Araṇya leaves the noise and seeks quiet. How can one destroy the practice of the Araṇya by engaging in worldly affairs? This is not appropriate. There are four kinds of worldly affairs: first, livelihood; second, human affairs; third, skills; and fourth, learning. The first is worldly affairs related to livelihood: managing one's livelihood, running around and getting entangled everywhere, gaining one thing and losing another, losing the mind of the path, and disturbing the mind. If one diligently manages the affairs of the community and follows one's own wishes, then it is not within the scope of what we are discussing now. The second is worldly affairs related to human affairs: celebrating and mourning, bowing and raising one's head, lowering and raising one's head, visiting and betrothing, coming and going, never-ending coming and going, not to mention people interacting, disturbing and chasing after each other. Originally, one turned against relatives and left teachers in order to seek the important Dharma, but then one makes friends with people from three provinces and strengthens relationships with five prefectures; what does one want to do? Putting on one's clothes upside down and looking for the collar, drilling wood to get water; this is not appropriate. The third is worldly affairs related to skills, such as medical prescriptions.

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卜筮泥木彩畫。棋書咒術等是也。皮文美角膏煎鐸毀。己自害身。況修出世之道而當樹林招鳥腐氣來蠅。豈不摧折污辱乎。四學問者。讀誦經論問答勝負等是也。領持記憶心勞志倦。言論往復水濁珠昏。何暇更得修止觀耶。此事尚舍。況前三務(云云)。觀心生活者。愛是養業之法如水潤種。因愛有憂因憂有畏。若能斷愛名息生活緣務也。人事是業也。業生三界往來五道。以愛潤業處處受生。若無業者愛無所潤。諸業雖有力不逐不作者。不作故生死則斷。技術者未得聖道不得修通。虛妄之法障于般若。般若如虛空無戲論無文字。若得般若。如得如意珠。但一心修。何遽匆匆用神通為。習學者未得無生忍。而修世智辯聰種種分別。皆是瓦礫草木非真寶珠。若能停住水則澄清。下觀琉璃安徐取寶。能知世間生滅法相。種種行類何物不知。以一切種智知以佛眼見。欲行大道不應從彼小徑中學也。

○第五善知識者。是大因緣。所謂化導令得見佛。阿難說知識得道半因緣。佛言。不應爾。具足全因緣。知識有三種。一外護。二同行。三教授。若深山絕域無所資待。不假外護。若修三種三昧應仰勝緣。夫外護者不簡白黑。但能營理所須。莫見過。莫觸惱。莫稱歎。莫泛舉而致損壞。如母養兒。如虎銜子。調和得所。舊行道

【現代漢語翻譯】 現代漢語譯本 卜筮、泥塑木雕、彩繪圖畫，以及下棋、書法、咒語法術等等。用獸皮做裝飾，用美麗的角做裝飾，用動物油脂熬製膏藥，毀壞鐘鈴法器。這些都是自己傷害自己的行為。更何況是修習出世的解脫之道，卻像樹林一樣招引鳥雀，像腐爛的氣味招來蒼蠅。這豈不是自我摧殘和玷污嗎？ 四種學問，指的是讀誦經論，進行問答辯論，爭論勝負等等。這樣領會、記憶，心勞力竭，言語往來，如同濁水使寶珠昏暗。哪裡還有時間去修習止觀呢？這件事尚且應該放下，更何況是前面的三種事務（指卜筮、藝術、技術）呢？ 觀心生活的人，貪愛是滋養業力的法則，如同水滋潤種子。因為貪愛而有憂愁，因為憂愁而有恐懼。如果能夠斷除貪愛，就叫做止息生活中的各種緣務。人事也是一種業力。業力使眾生在三界中輪迴，在五道中往來。因為貪愛滋潤業力，所以處處受生。如果沒有業力，貪愛就沒有滋潤的對象。各種業力雖然有力量，卻不能追逐不造業的人。因為不造業，所以生死輪迴就斷絕了。 學習技術的人，在沒有證得聖道之前，不應該修習神通。虛妄的神通之法會障礙般若智慧。般若智慧如同虛空，沒有戲論，沒有文字。如果證得般若智慧，就如同得到如意寶珠。只要一心修行，何必急於求成，使用神通呢？ 學習佛法的人，在沒有證得無生法忍之前，修習世間的智慧辯才，種種分別，都是瓦礫草木，不是真正的寶珠。如果能夠停下心來，水就會澄清。然後才能像下觀琉璃一樣，安穩緩慢地取得寶物。這樣就能知曉世間生滅的法相，種種行為類別，沒有什麼不知道的。用一切種智來知曉，用佛眼來觀察。想要行走在通往佛果的大道上，就不應該從小徑中學習。 第五種善知識，是非常重要的因緣，指的是引導他人見到佛。阿難（Ananda）說，善知識是得道的一半因緣。佛說，不應該這樣說，善知識是具足的全部因緣。善知識有三種：一是外護，二是同行，三是教授。如果在深山絕域，沒有什麼資助，就不需要外護。如果修習三種三昧（samadhi），就應該仰仗殊勝的因緣。所謂外護，不分黑白，只要能夠經營料理所需，不要指責，不要觸惱，不要稱讚，不要泛泛而談而導致損壞，就像母親養育孩子，像老虎銜著幼崽一樣，調和得當，長久地行道。

【English Translation】 English version Divination, clay and wood sculptures, painted pictures, as well as playing chess, calligraphy, incantations, and magic arts. Using animal skins for decoration, using beautiful horns for adornment, using animal fat to make ointments, destroying bells and dharma instruments. These are all acts of harming oneself. How much more so when cultivating the path of liberation from the world, yet attracting birds like a forest, attracting flies like a rotten smell. Wouldn't this be self-destruction and defilement? The four kinds of learning refer to reciting scriptures and treatises, engaging in question-and-answer debates, and arguing over victory and defeat. Comprehending and memorizing in this way is mentally and physically exhausting. The back-and-forth of words is like muddy water clouding a pearl. Where is there time to cultivate cessation and contemplation? This matter should be put aside, let alone the previous three tasks (referring to divination, art, and technology)? Those who live contemplating the mind, craving is the law of nourishing karma, like water nourishing seeds. Because of craving, there is sorrow; because of sorrow, there is fear. If one can cut off craving, it is called ceasing the various activities in life. Human affairs are also a kind of karma. Karma causes beings to transmigrate in the three realms and travel in the five paths. Because craving nourishes karma, one is born everywhere. If there is no karma, craving has nothing to nourish. Although various karmas have power, they cannot pursue those who do not create karma. Because one does not create karma, the cycle of birth and death is cut off. Those who study technology should not cultivate supernatural powers before attaining the holy path. The false dharma of supernatural powers will obstruct prajna (wisdom). Prajna is like the void, without playfulness, without words. If one attains prajna, it is like obtaining a wish-fulfilling jewel. Just cultivate wholeheartedly, why rush to use supernatural powers? Those who study the Dharma, before attaining the forbearance of non-origination, cultivate worldly wisdom, eloquence, and various distinctions, all of which are rubble, grass, and trees, not true jewels. If one can stop the mind, the water will become clear. Then, like looking down at crystal, one can steadily and slowly obtain the treasure. In this way, one can know the characteristics of the world's arising and ceasing, and there is nothing one does not know about various kinds of behavior. One knows with all-knowing wisdom and sees with the Buddha's eye. If one wants to walk on the great path to Buddhahood, one should not learn from small paths. The fifth kind of good advisor is a very important condition, referring to guiding others to see the Buddha. Ananda (Ananda) said that a good advisor is half the condition for attaining the path. The Buddha said, 'It should not be said like that; a good advisor is the complete condition.' There are three kinds of good advisors: the first is external protection, the second is companionship, and the third is instruction. If one is in a deep mountain wilderness with no support, one does not need external protection. If one is cultivating the three samadhis (samadhi), one should rely on excellent conditions. So-called external protection does not distinguish between black and white; as long as one can manage and provide what is needed, do not criticize, do not annoy, do not praise, do not talk vaguely and cause damage, just like a mother raising a child, like a tiger carrying its cub, harmonizing properly, and practicing the path for a long time.

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人乃能為耳。是名外護。二同行者。行隨自意及安樂行未必須伴。方等般舟行法決須好伴。更相策發不眠不散。日有其新切磋琢磨。同心齊志如乘一船。互相敬重如視世尊。是名同行。三教授者。能說般若示道非道。內外方便通塞妨障。皆能決了。善巧說法示教利喜。轉破人心。于諸方便自能決了。可得獨行。妨難未諳不宜舍也。經言。隨順善師學得見恒沙佛。是名教授。觀心知識者。大品云。佛菩薩羅漢是善知識。六波羅蜜三十七品是善知識。法性實際是善知識。若佛菩薩等威光覆育即外護也。六度道品是入道之門。即同行也。法性實際即是諦理諸佛所師。境能發智。即教授也。今各具三義。一如佛威神覆護。即是外護。二諸佛聖人亦脫瓔珞著弊垢衣。執除糞器和光利物。豈非同行。三諸佛菩薩。一音演法開發化導。各令得解。即是教授。此即具三義也。六度道品亦具三義。助道名護助助道發正道。即是外護。正助合故即是同行。依此正助不失規矩。通入三解脫門。即是教授。法性亦具三義。境是所師冥熏密益。即是外護。境智相應即是同行。未見理時如盲。諦法顯時如目智用無僻。經言。修我法者證乃自知。心無實行何用問為。即教授也。此則三三合九句。就前為十二句。前三次三是事知識。餘六句是理知識。若

【現代漢語翻譯】 現代漢語譯本 人才能做到這些，這叫做外護（指外部的保護）。第二是同行者（指一起修行的人），修行隨自己的意願以及安樂行（一種修行方式）時，不一定需要同伴。但修習方等（指某些大乘經典）和般舟三昧（一種禪定）時，必須要有好的同伴，互相策勵啓發，不睡覺不散開，每天都有新的進步，互相切磋琢磨，同心同德，如同乘坐一條船。互相敬重，如同看待世尊（佛陀）。這叫做同行。 第三是教授者（指教授佛法的人），能夠講說般若（智慧），指示正道和非道，內外方便（各種修行方法），通達與阻塞，以及修行中的障礙，都能夠決斷了知。善於用巧妙的方法說法，開示教導，使人受益和歡喜，轉變和破除人心的執著。對於各種方便法門，自己能夠決斷了知，就可以獨自修行。如果對於妨礙和困難還不熟悉，就不應該離開善知識。經書上說：『隨順善知識學習，能夠見到恒河沙數般的佛。』這叫做教授。 觀心知識（指通過觀察內心來認識真理的知識）是，大品般若經上說：『佛、菩薩、阿羅漢是善知識。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）和三十七道品（三十七種修行方法）是善知識。法性實際（諸法的真實本性）是善知識。』如果佛菩薩等以威神光明覆蓋護佑，這就是外護。六度（六波羅蜜）和道品是進入佛道的門徑，這就是同行。法性實際是真諦之理，是諸佛所依止的老師，境界能夠啓發智慧，這就是教授。現在這三者各自具備三種含義：一、如同佛的威神光明覆蓋護佑，這就是外護。二、諸佛聖人也脫下瓔珞，穿上破舊的衣服，拿著掃除糞便的器具，和光同塵來利益眾生，這難道不是同行嗎？三、諸佛菩薩用一種聲音演說佛法，開發引導眾生，使他們各自得到理解，這就是教授。這也就是具備了三種含義。 六度道品也具備三種含義：幫助修道，名為護助，幫助助道，啓發正道，這就是外護。正道和助道合在一起，這就是同行。依靠這正道和助道，不失去規矩，通達進入三解脫門（空、無相、無愿），這就是教授。法性也具備三種含義：境界是所依止的老師，在暗中熏習，秘密地帶來利益，這就是外護。境界和智慧相應，這就是同行。沒有見到真理時，如同盲人，真諦之法顯現時，如同有了眼睛，智慧的運用沒有偏差。經書上說：『修習我的法的人，證悟只有自己知道。』心中沒有實際的修行，問了又有什麼用呢？這就是教授。這也就是三三合為九句，加上前面的，就成為十二句。前面三次三是事知識（從現象入手的知識），其餘六句是理知識（從本質入手的知識）。如果...

【English Translation】 English version People are then able to do these things; this is called external protection (referring to external support). Secondly, fellow practitioners (referring to those who practice together): when practicing according to one's own will and in the practice of ease and joy (a type of practice), a companion is not necessarily needed. However, when practicing Fangdeng (referring to certain Mahayana scriptures) and the Banzhou Samadhi (a type of meditation), a good companion is essential, to encourage and inspire each other, not sleeping or dispersing, with new progress every day, mutually refining and polishing, with one heart and one mind, as if riding in the same boat. Respecting each other as if regarding the World Honored One (the Buddha). This is called fellowship. Thirdly, a teacher (referring to someone who teaches the Dharma) who is able to speak of Prajna (wisdom), indicating the right path and the wrong path, internal and external expedient means (various methods of practice), understanding obstructions and hindrances, and being able to resolve them. Skillful in speaking the Dharma, instructing and guiding, benefiting and delighting people, transforming and breaking down the attachments in people's minds. If one is able to resolve all kinds of expedient methods oneself, then one can practice alone. If one is not familiar with obstacles and difficulties, one should not leave a good teacher. The scriptures say: 'Following a good teacher to learn, one can see Buddhas as numerous as the sands of the Ganges.' This is called instruction. Knowledge of observing the mind (referring to knowledge of recognizing the truth through observing the inner mind) is, as the Mahaprajnaparamita Sutra says: 'Buddhas, Bodhisattvas, and Arhats are good teachers. The Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) and the Thirty-Seven Limbs of Enlightenment (thirty-seven practices) are good teachers. The actual nature of Dharma (the true nature of all phenomena) is a good teacher.' If Buddhas and Bodhisattvas cover and protect with their majestic and divine light, this is external protection. The Six Perfections and the Limbs of Enlightenment are the gateways to entering the Buddha's path; this is fellowship. The actual nature of Dharma is the truth, the teacher relied upon by all Buddhas; the realm can inspire wisdom; this is instruction. Now, each of these three possesses three meanings: First, like the Buddha's majestic and divine light covering and protecting, this is external protection. Second, Buddhas and sages also take off their necklaces, put on tattered clothes, hold tools for removing filth, and harmonize with the world to benefit beings; is this not fellowship? Third, Buddhas and Bodhisattvas use one voice to expound the Dharma, developing and guiding beings, enabling them to each attain understanding; this is instruction. This is possessing three meanings. The Six Perfections and the Limbs of Enlightenment also possess three meanings: assisting in cultivation is called protection and assistance; assisting the auxiliary path and inspiring the right path is external protection. The right path and the auxiliary path combined is fellowship. Relying on this right path and auxiliary path, without losing the rules, one can penetrate and enter the three gates of liberation (emptiness, signlessness, wishlessness); this is instruction. The nature of Dharma also possesses three meanings: the realm is the teacher relied upon, secretly influencing and benefiting; this is external protection. The realm and wisdom correspond; this is fellowship. When one has not seen the truth, it is like being blind; when the truth of Dharma appears, it is like having eyes; the use of wisdom has no deviation. The scriptures say: 'Those who cultivate my Dharma, the realization is known only to themselves.' If there is no actual practice in the mind, what is the use of asking? This is instruction. This is three threes combining into nine sentences, and adding the previous ones, it becomes twelve sentences. The first three threes are knowledge of phenomena (knowledge starting from phenomena), and the remaining six sentences are knowledge of essence (knowledge starting from essence). If...

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將此約三諦者。入空觀時眾聖為外護。即空道品為同行。真諦為教授。亦具六事六理。假中兩觀亦復如是。三諦合有三十六番十八事十八理。若歷四悉檀。即有眾多知識義也。若能了此知識法門。善財入法界意則可解。此等雖同是知識。依華嚴云。有善知識魔。三昧魔。菩提心魔。魔能使人舍善從惡。又能化人墮二乘地。若然者羅漢之人。但行真諦非善知識。若取內秘外現聲聞為知識者。菩薩亦作天龍引入實相。何獨羅漢。此義則通無非知識。今言魔者。取實羅漢令人至化城者。即非真善知識。但是半字知識。行半菩提道損半煩惱。奪與互明。或知識或魔也。別教若不得意不會中道。亦是知識魔也。圓教三種方是真善知識。三昧菩提心例此可解(云云)。◎第二呵五欲者。謂色聲香味觸。十住毗婆沙云。禁六情如縶狗鹿魚蛇猿鳥。狗樂聚落鹿樂山澤。魚樂池沼。蛇樂穴居。猿樂深林。鳥樂依空。六根樂六塵。非是凡夫淺智弱志所能降伏。唯有智慧堅心正念。乃能降伏。總喻六根。今私對之。眼貪色色有質像如聚落。眼如狗也。耳貪聲聲無質像如空澤。耳如鹿也。鼻貪香如魚也。舌引味如蛇也。身著觸如猿也。心緣法如鳥也。今除意但明於五塵。五塵非欲而其中有味。能生行人須欲之心。故言五欲。譬如陶師人客延請不

【現代漢語翻譯】 現代漢語譯本 將這約三諦（三種真理：空諦、假諦、中諦）來說，入空觀時，眾聖賢作為外在的護法，即空道品作為修行的同伴，真諦作為教授。也具備六事六理。假觀和中觀也是如此。三諦合起來有三十六番十八事十八理。如果歷經四悉檀（四種普應根機的說法：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），就有很多知識義。如果能夠了解這些知識法門，善財童子入法界（進入佛法真理的境界）的意義就可以理解。這些雖然同是知識，依據《華嚴經》所說，有善知識魔、三昧魔、菩提心魔。魔能使人捨棄善而從惡，又能使人墮入二乘（聲聞乘和緣覺乘）的境界。如果這樣，羅漢（證得阿羅漢果位的人）之人，只是修行真諦，不是善知識。如果選取內秘外現聲聞（表面上是聲聞，實際上是菩薩）作為知識，菩薩也會化作天龍引入實相（真實不虛的境界），何況羅漢呢？這個意義就貫通了，沒有誰不是知識。現在說的魔，是指真正的羅漢使人到達化城（比喻虛幻的涅槃境界）的人，就不是真正的善知識，只是半字知識，修行一半的菩提道，減少一半的煩惱。奪取和給予互相闡明，或者為知識，或者為魔。別教（藏教、通教、別教，是天臺宗的判教分類）如果不得其意，不會中道，也是知識魔。圓教（圓教，天臺宗的判教分類）的三種才是真正的善知識。三昧魔和菩提心魔可以依此類推。 ◎第二呵斥五欲，指的是色、聲、香、味、觸。十住毗婆沙（《十住毗婆沙論》）說，禁錮六情（六根：眼、耳、鼻、舌、身、意）就像捆綁狗、鹿、魚、蛇、猿、鳥。狗喜歡聚集的村落，鹿喜歡空曠的山澤，魚喜歡池沼，蛇喜歡洞穴，猿喜歡茂密的森林，鳥喜歡依靠天空。六根貪戀六塵（色、聲、香、味、觸、法），不是凡夫淺薄的智慧和薄弱的意志所能降伏的。只有智慧、堅定的心和正念，才能降伏。總的來說，這是比喻六根。現在我私下對應一下：眼貪戀**有質礙的形象，就像村落，眼就像狗。耳貪戀聲音，聲音沒有質礙的形象，就像空曠的山澤，耳就像鹿。鼻貪戀香，就像魚。舌頭引誘味道，就像蛇。身體執著于觸覺，就像猿。心緣於法，就像鳥。現在除去意根，只說明五塵。五塵不是慾望，但其中有味道，能產生修行人需要慾望的心，所以說是五欲。譬如陶工招待客人，不

【English Translation】 English version Speaking of these approximately Three Truths (the three truths: the Truth of Emptiness, the Truth of Provisional Existence, and the Truth of the Middle Way), when entering the contemplation of emptiness, all the sages act as external protectors, the practices of the path of emptiness act as companions, and the Truth of Emptiness acts as the teacher. It also possesses six aspects and six principles. The contemplation of provisional existence and the contemplation of the middle way are also like this. The combination of the Three Truths has thirty-six aspects, eighteen matters, and eighteen principles. If one experiences the Four Siddhanthas (four ways of teaching according to the capacity of the audience: the mundane siddhantha, the individual siddhantha, the remedial siddhantha, and the ultimate siddhantha), then there are many meanings of knowledge. If one can understand these methods of knowledge, then the meaning of Sudhana's (a main character in the Gandavyuha Sutra) entry into the Dharma Realm (the realm of ultimate truth) can be understood. Although these are all the same as knowledge, according to the Flower Garland Sutra (Avatamsaka Sutra), there are good knowledge demons, samadhi demons, and Bodhi-mind demons. Demons can cause people to abandon good and follow evil, and can also cause people to fall into the realm of the Two Vehicles (the Sravaka Vehicle and the Pratyekabuddha Vehicle). If so, then those who are Arhats (those who have attained the state of Arhat) only practice the Truth of Emptiness and are not good knowledge. If one chooses those who are inwardly secret but outwardly appear as Sravakas (those who listen to the Buddha's teachings) as knowledge, then Bodhisattvas will also transform into devas and nagas to lead people into the Real Mark (the realm of true reality), let alone Arhats? This meaning is then universal, and there is no one who is not knowledge. The demons mentioned now refer to those who are true Arhats who lead people to the Transformation City (a metaphor for the illusory realm of Nirvana), and are not true good knowledge, but only half-letter knowledge, practicing half of the Bodhi path, reducing half of the afflictions. Taking away and giving each other clarify, or knowledge, or demons. If the Separate Teaching (the Tripitaka Teaching, the Common Teaching, and the Separate Teaching, which are the classifications of teachings in the Tiantai school) does not get the meaning and does not understand the Middle Way, it is also a knowledge demon. The three types of the Perfect Teaching (the Perfect Teaching, a classification of teachings in the Tiantai school) are true good knowledge. Samadhi demons and Bodhi-mind demons can be understood by analogy. ◎Secondly, rebuking the five desires, which refer to form, sound, smell, taste, and touch. The Dasabhumika-vibhasa (Dasabhumika-vibhasa-sastra) says, 'Restraining the six senses (the six roots: eye, ear, nose, tongue, body, and mind) is like binding dogs, deer, fish, snakes, monkeys, and birds. Dogs enjoy gathering in villages, deer enjoy open mountains and marshes, fish enjoy ponds, snakes enjoy caves, monkeys enjoy dense forests, and birds enjoy relying on the sky.' The six senses are attached to the six objects of sense (form, sound, smell, taste, touch, and dharma), which cannot be subdued by the shallow wisdom and weak will of ordinary people. Only wisdom, a firm heart, and right mindfulness can subdue them. Generally speaking, this is a metaphor for the six senses. Now I will privately correspond to them: the eye is greedy for **s with tangible images, like villages, the eye is like a dog. The ear is greedy for sounds, sounds have no tangible images, like open mountains and marshes, the ear is like a deer. The nose is greedy for smells, like fish. The tongue is attracted to tastes, like snakes. The body is attached to touch, like monkeys. The mind is conditioned by dharmas, like birds. Now, excluding the mind-root, only the five objects of sense are explained. The five objects of sense are not desires, but they have a taste in them, which can produce the mind of a practitioner who needs desires, so they are called the five desires. For example, a potter invites guests, not

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得就功。五欲亦爾。常能牽人入諸魔境。雖具前緣攝心難立。是故須呵。色慾者所謂赤白長短明眸善睞。素頸翠眉皓齒丹唇。乃至依報紅黃朱紫諸珍寶物惑動人心。如禪門中所說。色害尤深令人狂醉。生死根本良由此也。如難陀為欲持戒。雖得羅漢習氣尚多。況復具縛者乎。國王耽荒無度。不顧宗廟社稷之重。為欲樂故身入怨國。此間上代亡國破家多從欲起。赫赫宗周褒姒滅之。即其事也。經云。眾生貪狼于財色。坐之不得道。觀經云。色使所使為恩愛奴。不得自在。若能知色過患則不為所欺。如是呵已。色慾即息。緣想不生。專心入定。聲欲者即是嬌媚妖詞。淫聲染語。絲竹絃管。環釧鈴珮等聲也。香欲者。即是郁茀氛氳。蘭馨麝氣。芬芳酷烈郁毓之物。及男女身份等香。味欲者。即是酒肉珍肴。肥瘦津膩。甘甜酸辣。酥油鮮血等也。觸欲者。即是冷暖細滑。輕重強軟。名衣上服。男女身份等。此五過患者。色如熱金丸執之則燒。聲如毒涂鼓聞之必死。香如憋龍氣嗅之則病。味如沸蜜湯舌則爛。如蜜涂刀舐之則傷。觸如臥師子近之則嚙。此五欲者得之無厭。噁心轉熾如火益薪。世世為害劇于怨賊。累劫已來。常相劫奪摧折色心。今方禪寂復相惱亂。深知其過貪染休息。事相具如禪門中(云云)。上代名僧詩云。遠之

易為士近之難為情。香味頹高志聲色喪軀齡。

○觀心呵五欲者。如色慾中滋味無量。謂常無常。我無我。凈不凈。苦樂空有。世第一義皆是滋味。故大論云。色中無味相凡夫不應著。若謂色是常是見依色。若色無常。亦常亦無常。非常非無常。是見皆依色。乃至非如去。非不如去。非邊非無邊等。是見皆依於色。悉是諍競執謂是實。戲論破智慧眼。互相是非。為色造業。適有此有即有生死。如是觀者增長於欲非是呵欲。今觀色有無等六十二見。皆依無明。無明無常生滅不住。速朽之法念念磨滅。無我無主寂滅涅槃。無明既爾。從無明生若有若無等。悉皆無常寂滅涅槃。既無主我。誰實誰虛。終不於色起生死業業謝果亡。是為呵色入空而得解脫。呵色既爾餘四亦然。是名三藏析法呵五欲也。中論指此云不善滅戲論也。若摩訶衍呵色慾者。體知諸見皆依無明。無明即空諸見亦即空。故金剛般若云。須陀洹者名為入流。實不入流。不入色聲香味觸故。所以者何。若有色可析可名入色。色即是空無色可入。故名不入。既無流可入即無業果。是名善滅戲論。呵色既爾餘四亦然。複次呵色即空者。但入色空不能分別種種色相。云何能度一切眾生。眾生於色起種種計。即是種種集招種種苦。苦集病多。道滅之藥亦復無量。若

【現代漢語翻譯】 現代漢語譯本： 容易被世俗之人親近的是那些迎合他們慾望的事物，而難以割捨的是情感。沉溺於香味會消磨高尚的志向，貪戀聲色則會喪失寶貴的生命。

觀察內心並呵斥五欲（色、聲、香、味、觸）的人，明白五欲就像中的滋味一樣，變化無常，沒有窮盡。所謂的常與無常，我與無我，凈與不凈，苦與樂，空與有，世俗的第一義諦，都不過是滋味而已。所以《大智度論》中說：『色中沒有真實的滋味，凡夫不應該執著。』如果認為色是常，那就是依色而生起的邪見；如果認為色是無常，或者亦常亦無常，或者非常非無常，這些邪見都依於色而生起。乃至非如去，非不如去，非邊非無邊等等，這些邪見都依於色。這些都是爭論和執著，認為自己是真實的，以戲論來破壞智慧之眼，互相爭論是非，爲了色而造業，一旦有了這些，就有了生死。像這樣觀察，只會增長慾望，而不是呵斥慾望。現在觀察色的有無等六十二見，都是依于無明（avidyā）而生。無明是無常的，生滅不住，是迅速朽壞之法，唸唸都在磨滅，是無我無主，寂滅涅槃（nirvāṇa）。無明既然如此，從無明所生的若有若無等等，也都是無常寂滅涅槃。既然沒有主宰的我，誰是真實誰是虛妄呢？最終不會因為色而生起生死之業，業盡果亡。這才是呵斥色，進入空性而得到解脫。呵斥色既然如此，其餘四欲也是一樣。這叫做三藏（Tripiṭaka）析法呵斥五欲。中論（Madhyamaka-śāstra）指的就是這個，說是不善於滅除戲論。如果摩訶衍（Mahāyāna，大乘）呵斥，則是從本體上認識到諸見都依于無明。無明即是空，諸見也即是空。所以《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）中說：『須陀洹（Srotaāpanna，入流果）被稱為入流，實際上並沒有入流，因為不入色聲香味觸。』為什麼呢？如果有色可以分析，可以稱為入，即是空，沒有色可以入。所以稱為不入。既然沒有流可以入，就沒有業果。這叫做善於滅除戲論。呵斥色既然如此，其餘四欲也是一樣。再次，呵斥色即是空，只是進入了色空，不能分別種種色相，怎麼能度化一切眾生呢？眾生對於色生起種種計較，就是種種集聚，招來種種苦。苦集病多，道滅之藥也同樣是無量。若 若

【English Translation】 English version: It is easy for worldly people to be close to things that cater to their desires, but difficult to relinquish emotions. Indulging in fragrances diminishes noble aspirations, while craving sights and sounds leads to the loss of precious life.

Those who observe their minds and rebuke the five desires (form, sound, smell, taste, and touch) understand that the five desires are like flavors in , endlessly changing. The so-called permanence and impermanence, self and non-self, purity and impurity, suffering and happiness, emptiness and existence, the worldly first principle, are all just flavors. Therefore, the Mahāprajñāpāramitāupadeśa says: 'There is no real taste in form; ordinary people should not be attached.' If one thinks form is permanent, that is a false view arising from form; if one thinks form is impermanent, or both permanent and impermanent, or neither permanent nor impermanent, these false views all arise from form. Even non-such-as-going, non-not-such-as-going, non-boundary, non-non-boundary, etc., these false views all rely on form. These are all disputes and attachments, considering oneself to be real, using playful arguments to destroy the eye of wisdom, arguing right and wrong with each other, creating karma for the sake of form; once these exist, then there is birth and death. Observing in this way only increases desire, rather than rebuking it. Now, observing the sixty-two views of existence and non-existence of form, all arise from ignorance (avidyā). Ignorance is impermanent, arising and ceasing without abiding, a rapidly decaying phenomenon, diminishing moment by moment, being without self and without master, quiescent nirvana (nirvāṇa). Since ignorance is like this, then from ignorance arises existence and non-existence, etc., all are impermanent, quiescent nirvana. Since there is no master self, who is real and who is false? Ultimately, one will not create the karma of birth and death because of form; when karma ends, the fruit vanishes. This is rebuking form, entering emptiness, and attaining liberation. Since rebuking form is like this, the other four desires are also the same. This is called the Tripiṭaka (Three Baskets) analyzing the Dharma and rebuking the five desires. The Madhyamaka-śāstra (Treatise on the Middle Way) refers to this, saying it is not skillful in extinguishing playful arguments. If the Mahāyāna (Great Vehicle) rebukes , it is to know fundamentally that all views rely on ignorance. Ignorance is emptiness, and all views are also emptiness. Therefore, the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) says: 'A Srotaāpanna (stream-enterer) is called entering the stream, but actually does not enter the stream, because he does not enter form, sound, smell, taste, and touch.' Why? If there is form that can be analyzed, it can be called entering *; * is emptiness, there is no form to enter. Therefore, it is called not entering. Since there is no stream to enter, there is no karmic result. This is called skillful in extinguishing playful arguments. Since rebuking form is like this, the other four desires are also the same. Furthermore, rebuking form is emptiness, but only entering the emptiness of form, unable to distinguish various forms, how can one liberate all sentient beings? Sentient beings give rise to various calculations regarding form, which are various accumulations, inviting various sufferings. With many sufferings and accumulations, the medicine of the path of cessation is also immeasurable. If If

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欲化他豈可證空而不觀察。是故知空非空。從空入假。恒沙佛法悉令通達。若不如此猶名受入色空。今深呵色空不受不入。廣分別色。雖復分別但有名字。名字即空故稱為假。呵色既爾。餘四亦然。又呵色二邊。如大品云。色中無味相凡夫不應著。色中無離相二乘不應離。破色無明有無等見。是呵其味。破其沈空是呵其離。若定有味不應有離若定有離不應有味。味不定故非味。離不定故非離。不著二邊即是非味非離顯色中道實相。故釋論云。二乘為禪故呵色事。不名波羅蜜。菩薩呵色即見色實相。見色實相即是見禪實相。故名波羅蜜到色彼岸。到色彼岸即是見色中道。分別色者即是見色俗。即色空者是見色真。如是呵色盡色源底。成三諦三昧發三種智慧。深呵於色為止觀方便。其意在此。呵色既然餘四亦爾。

○第三棄五蓋者。所謂貪慾瞋恚睡眠掉悔疑。通稱蓋者。蓋覆纏綿。心神昏闇定慧不發故名為蓋。前呵五欲。乃是五根對現在五塵發五識。今棄五蓋。即是五識轉入意地。追緣過去逆慮未來五塵等法。為心內大障。喻如陶師身中有疾不能執作。蓋亦如是。為妨既深加之以棄如翦毒樹如檢偷賊。不可留也。大品云。離欲及惡法。離欲者五欲也。如前所呵。惡法者五蓋也。宜須急棄。此五蓋者。其相云何。貪慾

【現代漢語翻譯】 現代漢語譯本：想要教化他人，怎麼可以證悟空性而不進行觀察呢？因此要知道空不是什麼都沒有，要從空性進入假有，這樣才能通達像恒河沙一樣多的佛法。如果不是這樣，仍然叫做接受和進入色空。現在要深刻地呵斥這種不接受也不進入色空的觀念，廣泛地分別色法。雖然進行分別，但色法只是一個名字，名字就是空性，所以稱為假有。呵斥色法是這樣，其餘的受、想、行、識四蘊也是一樣。 還要呵斥色法的兩種極端。如《大品般若經》所說：『色法中沒有可貪的味道，凡夫不應該執著；色法中沒有可遠離的相狀，二乘人不應該遠離。』破除對於色法的無明、有無等見解，這是呵斥其味。破除沉溺於空性，這是呵斥其離。如果一定有味，就不應該有離；如果一定有離，就不應該有味。味不是固定的，所以不是味；離不是固定的，所以不是離。不執著于兩種極端，就是非味非離，顯現色法的中道實相。所以《大智度論》說：『二乘人爲了禪定而呵斥色法，不能稱為波羅蜜（pāramitā，到彼岸）。菩薩呵斥色法，就能見到色法的實相。見到色法的實相，就是見到禪定的實相，所以稱為波羅蜜，到達色法的彼岸。』到達色法的彼岸，就是見到色法的中道。分別色法，就是見到色法的俗諦；即色是空，就是見到色法的真諦。像這樣呵斥色法，窮盡色法的根源，成就三諦三昧，發起三種智慧。深刻地呵斥色法，是爲了止觀的方便，其意義就在這裡。呵斥色法是這樣，其餘的受、想、行、識四蘊也是一樣。 第三是捨棄五蓋（pañca nivaranani，五種覆蓋心靈的障礙），也就是貪慾（kāmacchanda，對感官享樂的渴望）、瞋恚（vyāpāda，嗔恨和惡意）、睡眠（thīna-middha，昏沉和睡眠）、掉悔（uddhacca-kukkucca，掉舉和後悔）、疑（vicikicchā，懷疑）。總稱為蓋，是因為它們覆蓋和纏繞，使心神昏暗，禪定和智慧無法生髮，所以稱為蓋。前面呵斥五欲，那是五根（pañca indriyani，五種感官）對現在的五塵（pañca kāmagunā，五種感官對像）而生起五識（pañca viññānāni，五種感官意識）。現在捨棄五蓋，就是五識轉入意地（manodhātu，意識的領域），追憶過去，逆慮未來五塵等法，成為心內的巨大障礙。比喻就像陶工身中有病，不能從事工作。五蓋也是這樣，因為妨礙很深，所以要加以捨棄，就像剪除毒樹，像搜查小偷，不可留下。《大品般若經》說：『遠離慾望和惡法。』遠離慾望，就是五欲，如前面所呵斥的。惡法，就是五蓋，應該趕緊捨棄。這五蓋的相狀是怎樣的呢？貪慾（kāmacchanda，對感官享樂的渴望）...

【English Translation】 English version: How can one who wishes to transform others attain emptiness without observation? Therefore, know that emptiness is not nothingness; one must enter the provisional from emptiness. Only then can one thoroughly understand the Buddha-dharma as numerous as the sands of the Ganges. If it is not like this, it is still called accepting and entering into the emptiness of form (rūpa, material form). Now, deeply rebuke this concept of neither accepting nor entering into the emptiness of form, and extensively differentiate form. Although differentiated, form is merely a name; the name is emptiness, hence it is called provisional. Rebuking form is like this, and so are the remaining four aggregates of sensation (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). Furthermore, one must rebuke the two extremes of form. As the Mahāprajñāpāramitā Sūtra says: 'In form, there is no savor to be attached to by ordinary people; in form, there is no aspect to be abandoned by the two vehicles (śrāvaka and pratyekabuddha).' To break the ignorance, views of existence and non-existence regarding form is to rebuke its savor. To break sinking into emptiness is to rebuke its abandonment. If there is definitely savor, there should be no abandonment; if there is definitely abandonment, there should be no savor. Because savor is not fixed, it is not savor; because abandonment is not fixed, it is not abandonment. Not clinging to the two extremes is neither savor nor abandonment, revealing the middle way, the true reality of form. Therefore, the Mahāprajñāpāramitāśāstra says: 'The two vehicles rebuke form for the sake of meditation (dhyāna), but it is not called pāramitā (perfection, going to the other shore). When a Bodhisattva rebukes form, he sees the true reality of form. Seeing the true reality of form is seeing the true reality of meditation, hence it is called pāramitā, reaching the other shore of form.' Reaching the other shore of form is seeing the middle way of form. Differentiating form is seeing the conventional truth of form; that form is emptiness is seeing the ultimate truth of form. Thus, rebuking form exhausts the source of form, accomplishing the three truths samādhi (concentration), and generating the three kinds of wisdom. Deeply rebuking form is for the convenience of cessation and contemplation; the meaning lies here. Rebuking form is like this, and so are the remaining four aggregates. Third is abandoning the five hindrances (pañca nivaranani, five mental obstacles), namely, sensual desire (kāmacchanda, desire for sensual pleasures), ill-will (vyāpāda, hatred and malice), sloth and torpor (thīna-middha, drowsiness and lethargy), restlessness and remorse (uddhacca-kukkucca, agitation and regret), and doubt (vicikicchā, skepticism). They are generally called hindrances because they cover and entangle, making the mind dark, and preventing the arising of concentration and wisdom, hence they are called hindrances. The previous rebuke of the five desires (pañca kāmagunā, five objects of sense pleasure) was the five sense organs (pañca indriyani, five faculties) facing the present five sense objects (pañca kāmagunā, five qualities of sense pleasure) and giving rise to the five consciousnesses (pañca viññānāni, five types of sensory awareness). Now, abandoning the five hindrances is the transformation of the five consciousnesses into the mind-element (manodhātu, mind element), recalling the past and speculating about the future five sense objects and other dharmas, becoming a great obstacle within the mind. It is like a potter who is sick and cannot work. The hindrances are also like this; because the obstruction is deep, they must be abandoned, like cutting down a poisonous tree, like searching for a thief, they cannot be left behind. The Mahāprajñāpāramitā Sūtra says: 'Depart from desire and evil dharmas.' Departing from desire is the five desires, as rebuked earlier. Evil dharmas are the five hindrances, which should be quickly abandoned. What are the characteristics of these five hindrances? Sensual desire (kāmacchanda, desire for sensual pleasures)...

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蓋起追念昔時所更五欲。念凈潔色與眼作對。憶可愛聲彷彿在耳。思悅意香開結使門。想於美味甘液流口。憶受諸觸毛豎戰動。貪如此等粗弊五欲。思想計校心生醉惑忘失正念。或密作方便更望得之。若未曾得亦復推尋。或當求覓。心入塵境無有間念。粗覺蓋禪禪何由獲。是名貪慾蓋相。瞋恚蓋者。追想是人惱我惱我親稱歎我怨。三世九惱怨對結恨。心熱氣粗忿怒相續。百計伺候欲相中害危彼安身恣其毒忿暢情為快。如此瞋火燒諸功德。禪定支林豈得生長。此即瞋恚蓋相也。睡眠蓋者。心神昏昏為睡。六識闇塞四支倚放為眠。眠名增心數法。烏闇沈塞密來覆人難可防衛。五情無識猶如死人。但于片息名為小死。若喜眠者眠則滋多。薩遮經云。若人多睡眠懈怠妨有得。未得者不得已得者退失。若欲得勝道除睡疑放逸。精進策諸念離惡功德集。釋論云。眠為大闇無所見。日日欺誑奪人明。亦如臨陣白刃間。如共毒蛇同室居。如人被縛將去殺。爾時云何安可眠。眠之妨禪其過最重。是為睡眠蓋相。掉悔者。若覺觀偏起屬前蓋攝。今覺觀等起遍緣諸法。乍緣貪慾又想瞋恚及以邪癡。炎炎不停卓卓無住。乍起乍伏種種紛紜。身無趣遊行口無益談笑。是名為掉。掉而無悔則不成蓋。以其掉故心地思惟謹慎不節。云何乃作無益之事。

【現代漢語翻譯】 現代漢語譯本 追憶過去所經歷的五欲（色、聲、香、味、觸五種感官慾望）。回憶那令人心生愛慕的潔凈顏色，與眼睛相對；回憶那令人愉悅的聲音，彷彿還在耳邊迴響；思念那令人心情舒暢的香氣，開啟了煩惱的門戶；想像那美味佳餚，甘甜的汁液似乎還在口中流動；回憶那所感受到的各種觸覺，令人毛髮豎立，身體戰慄。貪戀如此粗俗低劣的五欲，反覆思量，心生迷惑，忘失了正確的念頭。或者暗中尋找方法，希望再次得到它們。如果從未得到過，也會反覆推測尋找，或者正在尋求。心沉溺於外在的塵境之中，沒有片刻的間斷。如此粗重的煩惱覆蓋，禪定又如何能夠獲得？這就是貪慾蓋（Kāmacchanda）的相狀。 瞋恚蓋（Vyāpāda）是指：回憶這個人曾經惱害我，惱害我的親人，稱讚我的仇人。過去、現在、未來三世的九種惱害，怨恨相對，結下仇恨。心中煩熱，呼吸粗重，憤怒的情緒持續不斷。千方百計地伺機報復，想要傷害對方，危害他們的安寧，放縱自己的惡毒和憤怒，以滿足自己的私慾。如此的瞋恚之火，會燒燬所有的功德，禪定和菩提的支分又怎麼能夠生長？這就是瞋恚蓋的相狀。 睡眠蓋（Thīna-middha）是指：心神昏沉，想要睡覺。六識（眼識、耳識、鼻識、舌識、身識、意識）閉塞，四肢無力地倚靠著，想要睡覺。睡眠被稱為增長心所法。它像烏雲一樣昏暗，沉重地覆蓋著人們，難以防備。五種感官（眼、耳、鼻、舌、身）沒有知覺，就像死人一樣。只不過是短暫的休息，所以被稱為小死。如果喜歡睡覺，睡眠就會越來越多。《薩遮經》中說：『如果人貪圖睡眠，懈怠懶惰，就會妨礙已經得到的，想要得到的也得不到，已經得到的也會退失。如果想要獲得殊勝的道，就要去除睡眠、疑惑和放逸。精進地策勵各種念頭，遠離惡行，積累功德。』《釋論》中說：『睡眠是大黑暗，什麼也看不見。每天都在欺騙人，奪走人的光明。就像身處戰場，面對白刃；就像與毒蛇同住一室；就像人被捆綁著，即將被殺。』在這樣的情況下，怎麼能夠安心睡覺呢？睡眠對禪定的妨礙，它的過失最為嚴重。這就是睡眠蓋的相狀。 掉悔蓋（Uddhacca-kukkucca）是指：如果覺觀（Vitakka-vicāra）偏頗地生起，屬於前面的蓋所攝。現在覺觀平等地生起，普遍地緣于各種法。一會兒緣于貪慾，一會兒又想瞋恚以及邪見愚癡。內心浮躁不安，沒有定處。一會兒生起，一會兒又消失，種種紛亂。身體沒有正當的行為，口中沒有益處的談笑。這叫做掉舉。掉舉而沒有後悔，則不能成為蓋。因為掉舉的緣故，心地思惟不謹慎，沒有節制。為什麼要做沒有益處的事情呢？

【English Translation】 English version Recalling the five desires (the five sense pleasures of form, sound, smell, taste, and touch) experienced in the past. Remembering the pure and attractive colors that please the eye; recalling the delightful sounds that seem to echo in the ears; thinking of the pleasant fragrances that open the doors to defilements; imagining the delicious flavors, with sweet juices seemingly flowing in the mouth; recalling the various sensations felt, causing the hair to stand on end and the body to tremble. Craving such coarse and base five desires, repeatedly contemplating them, the mind becomes deluded, forgetting right mindfulness. Or secretly seeking ways to obtain them again. If never obtained before, one repeatedly speculates and searches, or is in the process of seeking. The mind is immersed in external sense objects, without a moment's interruption. With such gross defilements covering the mind, how can meditative absorption (jhāna) be attained? This is the characteristic of the hindrance of sensual desire (Kāmacchanda). The hindrance of ill-will (Vyāpāda) refers to: recalling that this person has harmed me, harmed my loved ones, praised my enemies. The nine kinds of harm in the past, present, and future, resentment arises, and hatred is formed. The heart is agitated, the breath is heavy, and angry emotions continue incessantly. A hundred plans are made to seek revenge, wanting to harm the other person, endanger their peace, indulging one's malice and anger to satisfy one's desires. Such a fire of ill-will burns away all merits, how can the limbs of meditation and enlightenment grow? This is the characteristic of the hindrance of ill-will. The hindrance of sloth and torpor (Thīna-middha) refers to: the mind being drowsy and wanting to sleep. The six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are blocked, and the limbs are weakly leaning, wanting to sleep. Sleep is called an increasing mental factor. It is dark like a cloud, heavily covering people, difficult to defend against. The five senses (eye, ear, nose, tongue, body) are without awareness, like a dead person. It is only a brief rest, so it is called a small death. If one likes to sleep, sleep will increase more and more. The Saccaka Sutta says: 'If a person is greedy for sleep, lazy and indolent, it will hinder what has already been attained, what is desired will not be attained, and what has already been attained will be lost. If you want to attain the supreme path, you must remove sleep, doubt, and negligence. Diligently encourage various thoughts, stay away from evil deeds, and accumulate merits.' The Mahāprajñāpāramitopadeśa says: 'Sleep is great darkness, nothing can be seen. Every day it deceives people, taking away their light. It is like being on a battlefield, facing a white blade; like living in the same room with a poisonous snake; like a person being bound and taken away to be killed.' In such a situation, how can one sleep peacefully? The hindrance of sleep to meditation, its fault is the most serious. This is the characteristic of the hindrance of sloth and torpor. The hindrance of restlessness and remorse (Uddhacca-kukkucca) refers to: if initial application of mind (Vitakka) and sustained application of mind (Vicāra) arise biasedly, they belong to the previous hindrances. Now initial application of mind and sustained application of mind arise equally, universally focusing on all phenomena. One moment focusing on sensual desire, another moment thinking of ill-will and wrong views and ignorance. The mind is restless and uneasy, without a fixed place. One moment arising, another moment disappearing, in various confusions. The body has no proper behavior, the mouth has no beneficial talk and laughter. This is called restlessness. Restlessness without remorse cannot become a hindrance. Because of restlessness, the mind's thinking is not cautious and without restraint. Why do things that are not beneficial?

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實為可恥。心中憂悔懊結繞心則成悔蓋。蓋覆禪定不得開發。若人懺悔改往自責其心而生憂悔。若人禪定知過而已。不應想著。非但悔故而得免脫。當修禪定清凈之法。那得將悔縈心妨于大事。故云悔已莫復憂。不應常念著。不應作而作。應作而不作。即是此意。是名掉悔蓋相也。疑蓋者。此非見諦障理之疑。乃是障定疑也。疑有三種。一疑自。二疑師。三疑法。一疑自者。謂我身底下必非道器。是故疑身。二疑師者。此人身口不稱我懷。何必能有深禪好慧。師而事之將不誤我。三疑法者。所受之法何必中理。三疑猶豫常在懷抱。禪定不發設發永失。此是疑蓋之相也。五蓋病相如是。棄法雲何。行者當自省察。今我心中何病偏多。若知病者應先治之。若貪慾蓋重。當用不凈觀棄之。何以故。向謂五欲為凈愛著纏綿。今觀不凈膿囊涕唾無一可欣。厭惡心生如為怨逐。何有智者當樂是耶。故知此觀治貪之藥。此蓋若去心即得安。若瞋恚蓋多當念慈心滅除恚火。此火能燒二世功德。人不喜見。毒害殘暴禽獸無異。生死怨對累劫不息。即世微恨后成大怨。今修慈心棄捨此惡。觀一切人父母親想。悉令得樂。若不得樂。我當勤心令得安樂。云何于彼而生怨對。作是觀時瞋心即息。安心入禪。若睡蓋多者。當勤精進策勵身心。加意

防擬思惟法相。分別選擇善惡之法。勿令睡蓋得入。又當選擇善惡之心令生法喜。心既明凈睡蓋自除。莫以睡眠因緣失二世樂。徒生徒死無一可獲。如入寶山空手而歸。深可傷嘆。當好制心善巧防禦也。杖鞠貝申腳起星水洗。若掉散者應用數息。何以故。此蓋甚利。來時不覺于久始知。今用數息。若數不成。或時中忘即知已去。覺已更數。數相成就則覺觀被伏。若不治之終身被蓋。若三疑在懷當作是念。我身即是大富盲兒。具足無上法身財寶。煩惱所翳道眼未開。要當修治終不放舍。又無量劫來習因何定。豈可自疑失時失利。人身難得怖心難起莫以疑惑而自毀傷。若疑師者。我今無智。上聖大人皆求其法不取其人。雪山從鬼請偈。天帝拜畜為師。大論云。不以囊臭而棄其金。慢如高山雨水不停。卑如江海萬川歸集。我以法故復度敬彼。普超經云。人人相見莫相平相。智如如來乃能平人。身子云。我從今去。不敢復言是人入生死是人入涅槃。即此意也。常起恭敬三世如來。師即未來諸佛。云何生疑耶。若疑法者。我法眼未開未別是非。憑信而已。佛法如海唯信能入。法華云。諸聲聞等非己智分。以信故入。我之盲瞑復不信受。更何所歸。長淪永溺不知出要。和伽利(云云)。優波笈多教弟子上樹(云云)。若心信法法則

【現代漢語翻譯】 現代漢語譯本 防止昏沉睡眠的思惟方法，就是分別選擇善法和惡法，不要讓睡眠的覆蓋侵入。又應當選擇善良和邪惡的心念，使內心生起對佛法的喜悅。內心既然明亮清凈，睡眠的覆蓋自然消除。不要因為睡眠的緣故而失去今生和來世的快樂，白白地生死輪迴，沒有一點收穫，就像進入寶山卻空手而歸，實在令人傷心嘆息。應當好好地控制內心，善巧地防禦睡眠。 如果昏沉得厲害，就用杖打身體，或者用鞠（一種遊戲），或者唸誦貝申（咒語），或者下地行走，或者用星水洗臉。如果心念掉舉散亂，就應該用數息的方法。為什麼呢？因為睡眠的覆蓋非常厲害，來的時候不覺得，過了很久才知道。現在用數息的方法，如果數不成功，或者中間忘記了，就知道睡眠已經來了。覺察到之後，重新開始數。數息的方法如果能夠成就，那麼覺和觀就被降伏了。如果不加以對治，終身都會被睡眠覆蓋。如果對三寶有懷疑，應當這樣想：我的身體就像一個大富人家的盲人，具足無上的法身財寶，只是被煩惱遮蔽，道眼沒有打開，一定要好好地修治，終不放棄。 又無量劫以來形成的習氣怎麼能輕易改變呢？怎麼可以自己懷疑，失去時機，失去利益呢？人身難得，生起怖畏之心也很難，不要因為疑惑而自我毀傷。如果懷疑師父，就想我現在沒有智慧，上聖大人都求他的法，不看他的人品。雪山童子向羅剎鬼請求佛偈，天帝釋提桓因拜畜生為師。《大智度論》說：『不要因為袋子臭而丟棄裡面的黃金。』傲慢像高山，雨水無法停留；謙卑像江海，萬川歸集。我因為佛法的緣故，反而更加敬重他。普超經說：『人人相見，不要互相評論。』只有像如來這樣的智慧，才能評論人。舍利弗說：『我從今以後，不敢再說這個人入生死，那個人入涅槃。』就是這個意思。常常對三世如來生起恭敬心，師父就是未來的諸佛，怎麼能生起懷疑呢？如果懷疑佛法，就想我的法眼未開，不能分辨是非，只能憑著信心而已。佛法如大海，唯有信才能進入。《法華經》說：『諸聲聞等，非自己智慧所能理解，以信的緣故才能進入。』我既然盲昧無知，又不肯信受，還能歸向哪裡呢？只能長久地沉淪，永遠地墮落，不知道脫離苦海的要訣。和伽利（云云），優波笈多教弟子上樹（云云）。如果內心相信佛法，那麼佛法就...

【English Translation】 English version The method of contemplating to prevent drowsiness is to distinguish and choose between wholesome and unwholesome dharmas, not allowing the covering of sleep to enter. Furthermore, one should choose wholesome and unwholesome thoughts, causing joy in the Dharma to arise in the mind. Once the mind is clear and bright, the covering of sleep will naturally be eliminated. Do not lose the happiness of this life and the next because of sleep, and vainly transmigrate through birth and death without gaining anything, like entering a mountain of treasures and returning empty-handed, which is truly lamentable. One should diligently control the mind and skillfully defend against sleep. If drowsiness is severe, one should strike the body with a staff, or engage in 'cuju' (a type of game), or recite 'Beishen' (a mantra), or walk on the ground, or wash the face with 'star water'. If the mind is agitated and scattered, one should use the method of counting breaths. Why? Because the covering of sleep is very powerful, one does not notice it coming, and only realizes it after a long time. Now, using the method of counting breaths, if one cannot count successfully, or forgets in the middle, one knows that sleep has come. Once aware, one starts counting again. If the method of counting breaths can be accomplished, then perception and observation are subdued. If it is not treated, one will be covered by sleep for life. If there are doubts about the Three Jewels, one should think: 'My body is like a blind child of a wealthy family, possessing the unsurpassed treasures of the Dharmakaya (Dharma body), but obscured by afflictions, the eye of the path has not been opened, I must diligently cultivate and never give up.' Moreover, how can habits formed over countless eons be easily changed? How can one doubt oneself, lose the opportunity, and lose the benefits? Human life is difficult to obtain, and it is also difficult to arouse a sense of fear. Do not injure yourself with doubt. If you doubt the teacher, think that I am now without wisdom, and even the most holy and great beings seek his Dharma, not judging his character. The Snow Mountain Hermit requested verses from a Rakshasa (demon), and the Emperor of Heaven (Śakra) took an animal as his teacher. The Mahaprajnaparamita-sastra says: 'Do not discard gold because the bag is smelly.' Arrogance is like a high mountain, rainwater cannot stay; humility is like the ocean, all rivers converge. Because of the Dharma, I respect him even more. The Puchaoyue Sutra says: 'When people meet, do not criticize each other.' Only wisdom like that of the Tathagata (Thus Come One) can judge people. Sariputra said: 'From now on, I dare not say that this person enters birth and death, and that person enters Nirvana.' This is the meaning. Always generate reverence for the Tathagatas (Thus Come Ones) of the three times. The teacher is the future Buddhas, how can one have doubts? If you doubt the Dharma, think that my Dharma eye has not been opened, and I cannot distinguish right from wrong, I can only rely on faith. The Buddha Dharma is like the ocean, only faith can enter. The Lotus Sutra says: 'The Shravakas (voice-hearers) and others cannot understand with their own wisdom, but enter through faith.' Since I am blind and ignorant, and do not accept with faith, where else can I turn? I can only sink and drown forever, not knowing the key to escaping the sea of suffering. Hēgālì (etc.), Upagupta taught his disciples to climb trees (etc.). If the mind believes in the Dharma, then the Dharma...

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染心。猶豫狐疑事同覆器。問曰。五蓋悉障定不。答。解者不同。或云。無知是正障。何者。禪是門戶詮次之法。知無知相乖故。疑眠蓋是也。或言。散動是正障。何者。定散相乖故。掉悔是也。或言。貪瞋是正障。何者。禪是柔軟善法。剛柔相乖故。貪瞋是也。如是等各據不同。今釋不然。五蓋通是障。而隨行者強弱。若人貪慾蓋多。此蓋是正障餘者是傍。四蓋亦爾。譬如四大通皆是病。未必俱發隨其動者。正能殺人。蓋亦應爾。先治於強弱者自去。禪定得發(云云)。十住毗婆沙云。若人放逸者。諸蓋則覆心。生天猶尚難。何況于得果。若人勤精進則能裂諸蓋。諸蓋既裂已諸愿悉皆得。是名依事法棄蓋也。問。初禪發時五蓋畢竟盡不。答。此當分別。何者。離三毒為四分。貪瞋癡偏發是三分。不名為等。三分等起名為等。三毒偏起是覺觀而非多。三分等起名覺觀多。即是第四分也。成論呼此為剎那心。剎那心既通緣三毒三毒等起。故知剎那之心。即是善惡成也。阿毗曇明。此剎那心起。但是無明無記。善惡未成。何以故。雖通緣三毒不正屬三毒。既不正屬。那得是善惡。雖非是惡。三毒因之而起。呼此無記為因等起。而不名為善惡。此二論雖異同是明第四分也。離此四分為五蓋貪瞋兩分。是兩蓋開癡分為睡疑兩蓋

【現代漢語翻譯】 現代漢語譯本 染心（被污染的心）。猶豫和狐疑就像是被蓋住的器皿一樣，無法發揮作用。 問：五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）是否完全障礙禪定？ 答：對此，不同的人有不同的解釋。有人說，『無知』（avidyā）是主要的障礙。為什麼呢？因為禪定是入門的方法，而『知』與『無知』是相互矛盾的。這裡的『疑』和『睡眠蓋』就是這種情況。也有人說，散亂和躁動是主要的障礙。為什麼呢？因為禪定和散亂是相互矛盾的。這裡的『掉舉』（agitation）和『惡作』（remorse）就是這種情況。還有人說，貪婪和嗔恨是主要的障礙。為什麼呢？因為禪定是柔和善良的法，而剛強和柔和是相互矛盾的。這裡的『貪』和『瞋』就是這種情況。』 這些說法各有側重，並不相同。但我認為，五蓋都是障礙，只是根據修行者的強弱程度而有所不同。如果一個人貪慾蓋很重，那麼這個蓋就是主要的障礙，其他的蓋是次要的。其他的四蓋也是如此。譬如，四大（地、水、火、風）都是疾病的根源，但未必同時發作，而是隨著其中一個的變動，最先發作的那個就能致人于死地。五蓋也應該如此，先治療最強和最弱的，其他的自然就會消失，禪定就能生起（如是等等）。 《十住毗婆沙》（Daśabhūmika-vibhāṣā）中說：『如果一個人放逸，那麼諸蓋就會覆蓋他的心，即使想生天也很困難，更何況是證得果位。如果一個人勤奮精進，就能破除諸蓋。諸蓋破除后，所有的願望都能實現。』這被稱為依事法（dealing with specific objects）捨棄五蓋。 問：初禪生起時，五蓋是否完全斷盡？ 答：這需要分別說明。為什麼呢？因為遠離三毒（貪、瞋、癡）分為四個部分。貪、瞋、癡偏重地生起是三個部分，不稱為『等』（equal）。三毒平等地生起才稱為『等』。三毒偏重地生起是覺觀（initial and sustained thought），但不是很多。三毒平等地生起，就稱為覺觀多，也就是第四個部分。 《成實論》（Satya-siddhi-śāstra）稱此為剎那心（momentary mind）。剎那心既能緣三毒，三毒又能平等地生起，所以知道剎那之心，就是善惡成就的時刻。《阿毗曇》（Abhidharma）認為，此剎那心生起時，只是無明（ignorance）和無記（neutral），善惡尚未成就。為什麼呢？雖然能緣三毒，但並不真正屬於三毒。既然不真正屬於，那怎麼能說是善惡呢？雖然不是惡，但三毒卻因此而生起，稱此無記為因等起（arising from a cause），而不稱為善惡。這兩部論典雖然說法不同，但都是在說明第四個部分。 離開這四個部分，分為五蓋中的貪和瞋兩部分。這兩蓋打開了癡，癡又分為睡眠和疑兩蓋。

【English Translation】 English version Dyed Mind (a mind that is tainted). Hesitation and doubt are like a covered vessel, unable to function properly. Question: Do the Five Hindrances (desire-sensuality, ill-will, sloth-torpor, restlessness-worry, and doubt) completely obstruct samādhi (concentration)? Answer: There are different interpretations on this. Some say, 'Ignorance' (avidyā) is the main obstacle. Why? Because samādhi is the method of entry, and 'knowing' and 'not knowing' are contradictory. 'Doubt' and 'sloth-torpor' are examples of this. Others say that distraction and agitation are the main obstacles. Why? Because samādhi and distraction are contradictory. 'Restlessness' (agitation) and 'remorse' are examples of this. Still others say that greed and hatred are the main obstacles. Why? Because samādhi is a gentle and virtuous practice, and strength and gentleness are contradictory. 'Greed' and 'hatred' are examples of this.' These views have different focuses and are not the same. But I believe that the Five Hindrances are all obstacles, but they differ according to the strength and weakness of the practitioner. If a person's desire-sensuality is heavy, then this hindrance is the main obstacle, and the others are secondary. The other four hindrances are also like this. For example, the Four Great Elements (earth, water, fire, and wind) are all sources of illness, but they do not necessarily occur at the same time. Rather, with the movement of one of them, the one that occurs first can cause death. The Five Hindrances should also be like this. First treat the strongest and weakest, and the others will naturally disappear, and samādhi can arise (and so on). The Daśabhūmika-vibhāṣā (Treatise on the Ten Stages) says: 'If a person is negligent, then the hindrances will cover his mind, and it will be difficult even to be reborn in heaven, let alone attain the fruit. If a person is diligent and energetic, he can break through the hindrances. Once the hindrances are broken, all wishes can be fulfilled.' This is called abandoning the Five Hindrances by dealing with specific objects. Question: When the first dhyāna (absorption) arises, are the Five Hindrances completely eliminated? Answer: This needs to be explained separately. Why? Because abandoning the Three Poisons (greed, hatred, and delusion) is divided into four parts. Greed, hatred, and delusion arising predominantly are three parts, and are not called 'equal'. Only when the Three Poisons arise equally is it called 'equal'. Greed, hatred, and delusion arising predominantly are initial and sustained thought, but not much. The Three Poisons arising equally is called much initial and sustained thought, which is the fourth part. The Satya-siddhi-śāstra (Treatise on the Establishment of Truth) calls this the momentary mind. Since the momentary mind can be conditioned by the Three Poisons, and the Three Poisons can arise equally, it is known that the moment of the momentary mind is the moment of the accomplishment of good and evil. The Abhidharma states that when this momentary mind arises, it is only ignorance and neutral, and good and evil have not yet been accomplished. Why? Although it can be conditioned by the Three Poisons, it does not truly belong to the Three Poisons. Since it does not truly belong, how can it be said to be good or evil? Although it is not evil, the Three Poisons arise because of it. This neutral is called arising from a cause, and is not called good or evil. Although these two treatises have different statements, they are both explaining the fourth part. Leaving these four parts, it is divided into the two parts of greed and hatred in the Five Hindrances. These two hindrances open up delusion, and delusion is divided into sloth-torpor and doubt.

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。等分為掉悔蓋。若廣開四分。一分則有二萬一千煩惱。四分合有八萬四千。約于苦諦則是八萬四千法藏。約于集諦則是八萬四千塵勞門。約于道諦則是八萬四千三昧陀羅尼等。約于滅諦則是八萬四千諸波羅蜜。四分法相該深若此。五蓋理應高廣。阿毗曇那得判貪止欲界。上地名愛上亦無瞋。此義已為成論所難。若上地輕貪名愛。亦應輕瞋名恚耶。故知覆相抑異未是通方耳。今釋五蓋望於四分。通至佛地。上棄五蓋相此是鈍使五蓋。止障初禪。初禪若發此蓋棄盡。常途所論只是此意。利使五蓋障于真諦。如前所明空見之人計所執為實。余是妄語。乖之則瞋順之則愛。即貪瞋兩蓋也。無明闇心謬有所執。非明審知即睡眠蓋。種種戲論見諍無益即掉悔蓋。即雖無疑後方大疑。何以故。既執是實何所復疑。后若被破心生疑惑。此五覆心終不見諦。呵棄此蓋蓋去道發。證須陀洹。從初果去。取真為愛舍思為瞋。思惑未盡為睡。失脫忘念為掉。非無學名疑。故知五蓋障真通至三果。除此五蓋即是無學。複次依空起蓋障俗諦理。所以者何。沈空取證以空為是。譬如貧人得少便為足。更不願好者。保愛此空即貪蓋。憎厭生死舍而不觀。即瞋蓋。無為空寂不肯照假。乃至不識五種之鹽。名睡蓋。空亂意眾生非其境界名掉悔蓋。假智不明

名疑蓋。此蓋不棄。道種智俗諦三昧終不現前。此蓋若除法眼明朗。複次依中起蓋障于中道。所以者何。菩薩貪求佛法。如海吞流無有厭足。生名愛法起順道貪。此名貪蓋。不喜二乘。大樹折枝不宿怨鳥。是名瞋蓋。無明長遠設使上地猶有分在。大論云。處處說破無明三昧者。初雖破后更須破。無智慧明即睡蓋。菩薩三業雖無失比佛猶有漏失。名掉悔蓋。初后理圓而初心智慧不逮於後。是名疑蓋。此蓋不棄終不與實相相應。此蓋若除真如理顯。開佛知見。此五蓋法不局在初心。地地皆有。唯佛究竟八萬四千波羅蜜。具足圓滿到于彼岸。故地持云。第九離一切見清凈凈禪。若得此意蓋相則長。非但欲界而已。複次言語分別邐迤階梯。前鈍利兩蓋是凡夫時所棄。俗諦上蓋是二乘時所棄。障中道蓋是菩薩時所棄。如此論蓋后不關初。地攝二論師多明此意。果頭之法不關凡夫。那可即事而修。圓釋不爾。何以得知。若為上地人說。應作法性佛現法性國。為法性菩薩說之。何意相輔現此三界。為欲度此凡俗故。論此妙法使其得修。若言不爾為誰施權。權何所引。若得此意。初心凡夫能於一念圓棄諸蓋。故大品云。一切法趣欲事是趣不過。欲事尚不可得。何況當有趣不趣。釋曰。趣即是有。有能趣所趣故即辯俗諦。欲事不可得即是

【現代漢語翻譯】 現代漢語譯本 名為疑蓋（懷疑的覆蓋）。如果這種覆蓋不去除，道種智（通達一切道的智慧）、俗諦（世俗諦）、三昧（正定）終究不會顯現。如果這種覆蓋被去除，法眼（智慧之眼）就會明亮。 再次，依于中道（不偏不倚的道路）而生起的覆蓋，會障礙中道。為什麼這麼說呢？菩薩貪求佛法，就像大海吞噬河流一樣沒有厭足，產生名為愛法的貪慾，生起順於道的貪愛。這叫做貪蓋（貪慾的覆蓋）。 不喜好聲聞乘和緣覺乘，就像大樹折斷樹枝，不會讓懷恨的鳥兒棲息。這叫做瞋蓋（嗔恨的覆蓋）。無明（對事物真相的迷惑）長久存在，即使在上地菩薩那裡，也還有一部分存在。《大智度論》中說，『處處說破無明三昧』，意思是最初雖然破除了無明，之後還需要繼續破除。沒有智慧光明，就是睡蓋（昏沉睡眠的覆蓋）。 菩薩的身、口、意三業雖然沒有過失，但相比于佛，仍然有遺漏和缺失，這叫做掉悔蓋（掉舉和後悔的覆蓋）。最初的道理和最終的道理是圓滿的，但最初的智慧不如後來的智慧，這叫做疑蓋（懷疑的覆蓋）。如果這種覆蓋不去除，終究不能與實相（事物的真實面貌）相應。如果這種覆蓋被去除，真如（不生不滅的本性）的道理就會顯現，開啟佛的知見。 這五蓋法（貪慾蓋、嗔恨蓋、昏沉睡眠蓋、掉舉後悔蓋、懷疑蓋）不侷限於初發心的菩薩，各個階位的菩薩都有。只有佛才能究竟圓滿八萬四千波羅蜜（到達解脫彼岸的方法），具足圓滿地到達彼岸。所以《地持經》中說，『第九離一切見清凈凈禪』。如果能領悟這個意思，覆蓋的相狀就會長久存在，不僅僅是在欲界（充滿慾望的世界）而已。 再次，言語分別就像逶迤的階梯。最初的鈍利兩蓋（貪慾蓋和嗔恨蓋）是凡夫時所去除的，俗諦上的覆蓋是二乘（聲聞乘和緣覺乘）時所去除的，障礙中道的覆蓋是菩薩時所去除的。如此看來，後面所說的覆蓋與最初的覆蓋無關。地論師和攝論師大多闡明這個意思，果地（佛果）上的法與凡夫無關，怎麼能就事論事地進行修行呢？ 圓教的解釋不是這樣。為什麼能知道這一點呢？如果是為上地的人說法，應該示現法性佛（體現法性的佛）和法性國（體現法性的國土），為法性菩薩說法。為什麼要輔助示現這個三界（欲界、色界、無色界）呢？是爲了度化這些凡夫俗子，論述這種妙法，使他們能夠修行。如果說不是這樣，那麼為誰施設權宜之法呢？權宜之法又引導到哪裡呢？如果能領悟這個意思，最初發心的凡夫也能在一念之間圓滿地去除各種覆蓋。所以《大品般若經》中說，『一切法趣欲事是趣不過，欲事尚不可得，何況當有趣不趣』。解釋說，『趣』就是『有』，因為『有』能趣向所趣，所以就是辯論俗諦。『欲事不可得』就是空諦（空的真理）。

【English Translation】 English version It is called the Doubt Cover. If this cover is not discarded, the Path-Seed Wisdom (wisdom that penetrates all paths), Conventional Truth (relative truth), and Samadhi (concentration) will never manifest. If this cover is removed, the Dharma Eye (eye of wisdom) will become clear. Furthermore, the cover that arises based on the Middle Way (the path of non-extremes) obstructs the Middle Way. Why is this so? Bodhisattvas greedily seek the Buddha-dharma, like the ocean swallowing rivers without satisfaction, generating craving for the Dharma, giving rise to attachment that accords with the Path. This is called the Greed Cover (cover of greed). They do not delight in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), like a large tree with broken branches that does not harbor resentful birds. This is called the Anger Cover (cover of anger). Ignorance (delusion about the true nature of things) is long-standing; even in the higher stages, there is still a portion of it. The Mahāprajñāpāramitāśāstra says, 'Everywhere it speaks of breaking through the Samadhi of Ignorance,' meaning that although ignorance is initially broken through, it must be broken through again later. Without the light of wisdom, it is the Sleep Cover (cover of drowsiness and torpor). Although the Bodhisattva's three karmas of body, speech, and mind have no faults, compared to the Buddha, there are still omissions and deficiencies. This is called the Agitation and Regret Cover (cover of restlessness and remorse). The initial principle and the final principle are complete, but the initial wisdom does not match the later wisdom. This is called the Doubt Cover (cover of doubt). If this cover is not discarded, one will never be in accordance with Reality (the true nature of things). If this cover is removed, the principle of Suchness (the unchanging essence of reality) will manifest, opening the Buddha's knowledge and vision. These Five Covers (Greed Cover, Anger Cover, Drowsiness and Torpor Cover, Agitation and Regret Cover, Doubt Cover) are not limited to Bodhisattvas who have just begun their practice; they are present in Bodhisattvas of all stages. Only the Buddha can ultimately perfect the eighty-four thousand pāramitās (methods for reaching the shore of liberation), fully and completely reaching the other shore. Therefore, the Bodhisattvabhumi says, 'The Ninth is the Pure Dhyana of Purity that is Free from All Views.' If one understands this meaning, the appearance of the covers will be long-lasting, not just in the Desire Realm (world full of desires). Furthermore, verbal distinctions are like winding stairs. The initial two covers of dullness and sharpness (Greed Cover and Anger Cover) are discarded by ordinary beings. The cover on Conventional Truth is discarded by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The cover that obstructs the Middle Way is discarded by Bodhisattvas. Thus, it seems that the covers mentioned later are unrelated to the initial covers. The Yogācārabhūmi-śāstra and the Mahāyānasaṃgraha commentators mostly explain this meaning, that the Dharma of the Fruition Stage (Buddhahood) is unrelated to ordinary beings. How can one cultivate based on specific events? The interpretation of the Complete Teaching is not like this. How can we know this? If one is teaching for people of higher stages, one should manifest the Dharma-Nature Buddha (Buddha embodying Dharma-Nature) and the Dharma-Nature Land (land embodying Dharma-Nature), teaching for Dharma-Nature Bodhisattvas. Why assist in manifesting this Three Realms (Desire Realm, Form Realm, Formless Realm)? It is to liberate these ordinary beings, discussing this wonderful Dharma so that they can cultivate. If it is said that it is not like this, then for whom are expedient means established? And where do the expedient means lead? If one can understand this meaning, ordinary beings who have just begun their practice can, in a single thought, completely discard all covers. Therefore, the Mahāprajñāpāramitā Sūtra says, 'All dharmas tending towards desire are not truly tending; desire itself is unattainable, so how can there be tending or not tending?' The explanation says, 'Tending' is 'existence,' because 'existence' can tend towards what is tended, so it is discussing Conventional Truth. 'Desire is unattainable' is the Emptiness Truth (truth of emptiness).

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明空。空中無能趣所趣故即辯真諦。云何當有趣非趣。即是辯中道。當知三諦只在一欲事耳。今更廣釋令義易解。云何一切法趣欲事是趣不過。欲事為法界故一切法之根本。如初起欲覺。已具諸法。心粗不知漸漸滑利。不能制御便習其事。初試歇熱習之則慣。餐啜叵忘。即便退戒還家求覓欲境。覓不知足。或偷或劫或逼或貿。如是等種種求欲而生罪過。若得此境大須供養。或偷奪求財。或殺生取適。若其富貴縱心造罪。若其貧窮惡念亦廣。欲罪既成適有此有。則有生死應遍受果。隨在何道欲轉倍盛。受胎之微形世世常增長。十二因緣輪轉無際。當知一切法無不趣欲。欲法界外更無別法。當知一切五蓋如上說者。于初一念悉皆具足。欲為因緣生法其義可見也。云何欲法界空。外五塵求不可得。內意根求不可得。中間意識求不可得。內外合求不可得。離內外求不可得。過去欲緣求不可得。現在欲因求不可得。未來欲果求不可得。橫豎求之畢竟寂靜。欲即是空。欲空故。從欲所生一切法亦即是空。空亦不可得。是為觀空棄利鈍蓋也既識己心一欲一切欲。即識一切眾生亦復如是。且置余道。直就人道種種色像。種種音聲。種種心行。種種依報。各各不同。當知欲因種別無量。一人因果已自無窮。何況多人。一界如是況九法界。

一法如是何況百法。譬如對寇寇是勛本。能破寇故有大功名得大富貴。無量貪慾是如來種亦復如是。能令菩薩出生無量百千法門。多薪火猛。糞壞生華。貪慾是道。此之謂也。若斷貪慾住貪慾空。何由生出一切法門。經云。不斷五欲能凈諸根。如是觀時俗諦五蓋自然清凈。雖能如此未見欲之實性。實非空亦復非假。非假故豈有無量。非空故豈有寂然。空及假名是二皆無。無趣無非趣。無趣者利鈍兩番五蓋玄除。無非趣一番五蓋除得識中道。又一番除無所斷破無所棄滅。而四番五蓋一念圓除。破二十五有見欲實性。名王三昧具一切法。是名圓觀棄于圓蓋。如此法門名理即是。作如此解名名字即是。初心此觀名觀行即是。如上訶色即凈眼根。訶聲即凈耳根。訶香即凈鼻根。訶味即凈舌根。訶觸即凈身根。棄五蓋即凈意根。六根凈時名相似即是。三惑破三諦顯名分真即是。若能盡欲蓋邊底名究竟即是。圓棄欲蓋既爾。棄余蓋亦然。

○第四調五事者。所謂調食調眠調身調息調心。如前所喻。土水不調不任為器。五事不善不得入禪。眠食兩事就定外調之。三事就入出住調之。調食者增病增眠增煩惱等食。則不應食也。安身愈疾之物是所應食。略而言之。不饑不飽是食調相。尼揵經曰。啖食太過體難回動。窳惰懈怠所食難

【現代漢語翻譯】 現代漢語譯本： 一個法是這樣，何況一百個法呢？譬如對於盜寇，盜寇是建立功勛的根本。因為能夠破除盜寇，所以有大的功名，得到大的富貴。無量的貪慾是如來的種子，也是這樣。能夠令菩薩出生無量百千法門。柴火越多，火勢越猛。糞土腐壞，反而能生出鮮花。貪慾就是道，說的就是這個道理。如果斷除貪慾，安住在貪慾的空性之中，又怎麼能生出一切法門呢？經中說：『不斷五欲，能夠清凈諸根。』這樣觀察的時候，世俗諦的五蓋自然清凈。雖然能夠這樣，還沒有見到慾望的真實體性。真實體性非空也非假。因為非假，怎麼會有無量呢？因為非空，怎麼會有寂然呢？空和假這兩個名稱都沒有。沒有趣向，也沒有非趣向。沒有趣向，是說利根和鈍根兩種情況，五蓋都能徹底消除。沒有非趣向，是說一番功夫消除五蓋，得到識的中道。又一番功夫消除，沒有什麼可斷破，沒有什麼可拋棄。而四番功夫，五蓋在一念之間全部消除。破除二十五有，見到慾望的真實體性，名為王三昧（wang san mei），具足一切法。這叫做圓觀，捨棄圓蓋。這樣的法門，名為理即是。這樣理解，名為名字即是。初心這樣觀，名為觀行即是。像上面所說，呵斥色塵，就是清凈眼根。呵斥聲塵，就是清凈耳根。呵斥香塵，就是清凈鼻根。呵斥味塵，就是清凈舌根。呵斥觸塵，就是清凈身根。捨棄五蓋，就是清凈意根。六根清凈的時候，名為相似即是。破除見思、塵沙、無明三惑，顯現空、假、中三諦，名為分真即是。如果能夠窮盡慾望的邊際，名為究竟即是。圓滿捨棄慾望的覆蓋既然是這樣，捨棄其餘的覆蓋也是這樣。

第四，調五事，就是調食、調眠、調身、調息、調心。像前面所比喻的，泥土和水不調和，就不能用來做器皿。五事不善於調和，就不能進入禪定。睡眠和飲食這兩件事，在禪定之外調和。身、息、心三件事，在入定、出定、住定的時候調和。調食，是說增加疾病、增加睡眠、增加煩惱等的食物，就不應該吃。安定身體、醫治疾病的食物，是應該吃的。簡略地說，不饑不飽，就是飲食調和的相狀。《尼揵經》（ni qian jing）說：『吃得太多，身體難以迴轉活動，懶惰懈怠，所吃的難以消化。』

【English Translation】 English version: If one dharma is like this, what about a hundred dharmas? For example, towards bandits, bandits are the root of merit. Because one can defeat bandits, one gains great fame and fortune. Limitless greed is the seed of the Tathagata (ru lai), and it is also like this. It can cause Bodhisattvas to give birth to limitless hundreds of thousands of dharma doors. The more firewood, the fiercer the fire. Rotten dung can produce flowers. Greed is the path, this is what it means. If one cuts off greed and dwells in the emptiness of greed, how can one give birth to all dharma doors? The sutra says: 'Without cutting off the five desires, one can purify the roots.' When observing in this way, the five coverings (wu gai) of mundane truth naturally become pure. Although one can do this, one has not yet seen the true nature of desire. The true nature is neither empty nor false. Because it is not false, how can it be limitless? Because it is not empty, how can it be still? The names 'empty' and 'false' both do not exist. There is no approach and no non-approach. No approach means that for both sharp and dull faculties, the five coverings are completely removed. No non-approach means that one effort removes the five coverings and attains the middle way of consciousness. Another effort removes, without anything to cut off, destroy, or abandon. And with four efforts, the five coverings are completely removed in a single thought. Breaking through the twenty-five realms of existence and seeing the true nature of desire is called the King Samadhi (wang san mei), complete with all dharmas. This is called perfect contemplation, abandoning the perfect covering. Such a dharma door is called 'identity in principle'. Understanding it in this way is called 'identity in name'. Initially contemplating in this way is called 'identity in practice'. As mentioned above, scolding form is purifying the eye root. Scolding sound is purifying the ear root. Scolding scent is purifying the nose root. Scolding taste is purifying the tongue root. Scolding touch is purifying the body root. Abandoning the five coverings is purifying the mind root. When the six roots are pure, it is called 'similar identity'. Breaking through the three confusions and revealing the three truths is called 'partial true identity'. If one can exhaust the boundary of desire, it is called 'ultimate identity'. Since completely abandoning the covering of desire is like this, abandoning the remaining coverings is also like this.

Fourth, regulating the five matters, namely regulating food, regulating sleep, regulating the body, regulating breath, and regulating the mind. As in the previous analogy, if soil and water are not harmonized, they cannot be used to make vessels. If the five matters are not well regulated, one cannot enter into dhyana (chan ding). Sleep and food are regulated outside of dhyana. The three matters of body, breath, and mind are regulated during entering, exiting, and abiding in dhyana. Regulating food means that food that increases illness, increases sleep, or increases煩惱 (fan nao, afflictions) should not be eaten. Food that stabilizes the body and heals diseases should be eaten. Briefly speaking, not being hungry and not being full is the state of regulated food. The Nigandha Sutra (ni qian jing) says: 'Eating too much makes the body difficult to move, lazy, and the food is difficult to digest.'

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消。失二世利。睡眠自受苦迷悶難醒寤。調眠者。眠是眼食不可苦節。增於心數。損失功夫復不可恣。上訶蓋中一向除棄。為正入定障故。此中在散心時從容四大故。各有其意。略而言之。不節不恣是眠調相。三事合調者。三事相依不得相離。如初受胎一暖二命三識。暖是遺體之色。命是氣息報風連持。識是一期心主。托胎即有三事。三事增長七日一變。三十八七日竟三事出生名嬰兒。三事停住名壯年。三事衰微名為老。三事滅壞名為死。三事始終不得相離。須合調也。初入定時調身令不寬不急調息。令不澀不滑。調心令不沈不浮。調粗入細住禪中。隨不調處覺當檢校調使安隱。如調絃入弄后不成曲。即知弦軫差異。覺而改之。若欲出定從細至粗。備如次第禪門也。若能調凡夫三事變為聖人三法。色為發戒之由。息為入定之門。心為生慧之因。此戒能捨惡趣凡鄙之身。成辦聖人六度滿足法身。此息能變散動惡覺。即成禪悅法喜因禪發慧。聖人以之為命。此心即能改生死心為菩提心真常聖識。始此三法合成聖胎。始從初心終至後心。唯此三法不得相離(云云)。觀心調五事者。如前法喜禪悅為食也。初觀真諦所生定慧。多為入空消凈諸法。此是饑相。法華云。飢餓羸瘦體生瘡癬也。第二觀俗諦所生定慧。多是扶俗假立諸

法。名為飽相。故云歷劫修行恒沙佛法。是二觀飢飽不調。中道禪悅法喜。調和中適無二邊之偏。是名不饑不飽(云云)。調眠者空觀未破無明。無明與空合。沈空保住。眠相則多。出假分別伏無明。眠相則少。今中道觀從容。若斷無明一切善法則無生處。塵勞之儔是如來種。不斷癡愛起諸明脫。若恣無明無上佛道何由得成。經云。無明轉即變為明。行於非道通達佛道。無明性明性無二無別。豈可斷無明性更修明性耶。不住調伏不住不調伏。即是理觀調眠也。合調三事即為三番。大經云。六波羅蜜滿足之身。調如此身令不寬不急。大品云。樂說辯卒起是為魔事。不卒起亦是魔事。卒起者卒行六度是急。卒放舍是寬。不急不寬是身調相。調息者。以禪悅法喜慧命為息。如大品云。般若非利非鈍。若鈍名為澀。若利即名滑。不鈍不利名息調相。調心者。菩提心難得是為沈。菩提心易得名為浮。非難非易是為調相。次約三觀調三事者。以微妙善心為菩提心。如前明四種菩提心。若三藏通教為斷結入空以真為證。此心為沈。若別教化他出假分別藥病。廣識法門發菩提心。此心為浮。若圓教觀實相理雙遮雙照。非空故不沈非假故不浮。發如是心名為調相。調身者通教斷惑明六度為急。別教出假分別為寬。中道不依二邊為不寬不急

【現代漢語翻譯】 法，名為飽相。所以說經歷無數劫修行，如恒河沙數般的佛法，是因為這兩種觀察飢餓和飽足的方法沒有調和。中道的禪悅和法喜，調和適中，沒有偏向任何一邊，這叫做不饑不飽（如此等等）。 調和睡眠是指空觀沒有破除無明（avidyā，對事物真相的迷惑）。無明與空結合，沉溺於空性之中，執著於此，睡眠的狀態就會增多。運用假觀來分別，降伏無明，睡眠的狀態就會減少。現在用中道觀從容應對，如果斷除了無明，一切善法就沒有產生的地方。塵勞（煩惱）之輩就是如來的種子，不斷除癡愛，就能生起各種明脫。如果放縱無明，無上的佛道又怎麼能夠成就呢？ 經中說，無明轉化就能變為光明，在非道中行進也能通達佛道。無明的本性和光明的本性沒有兩樣，沒有什麼差別，怎麼可以斷除無明的本性再去修光明的本性呢？不住于調伏，也不住于不調伏，這就是理觀調和睡眠的方法。綜合調和這三件事，就是三種方法。 《大般涅槃經》中說，六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）滿足之身，調和這樣的身體，使它不寬不緊。《大品般若經》中說，樂於辯論突然發作是魔事，不突然發作也是魔事。突然發作是指突然實行六度，這是急；突然放棄是寬。不急不寬是身體調和的狀態。 調和氣息，是以禪悅法喜的慧命為氣息。如《大品般若經》中說，般若（prajñā，智慧）不是鋒利也不是遲鈍，如果遲鈍就叫做澀，如果鋒利就叫做滑，不遲鈍也不鋒利，這是氣息調和的狀態。調和心，菩提心（bodhicitta，覺悟之心）難以得到是為沉，菩提心容易得到名為浮，非難非易是調和的狀態。 其次，用三種觀來調和三件事：用微妙的善心作為菩提心，如前面所說的四種菩提心。如果三藏教和通教認為斷除煩惱進入空性，以真諦為證，這種心就是沉。如果別教教化他人，運用假觀來分別藥和病，廣泛認識各種法門，發起菩提心，這種心就是浮。如果圓教觀察實相的道理，雙重遮止又雙重觀照，因為不是空所以不沉，因為不是假所以不浮，發起這樣的心就叫做調和的狀態。 調和身體，通教認為斷除迷惑，明白六度是急；別教運用假觀來分別，是寬；中道不依靠兩邊，就是不寬不緊。

【English Translation】 The Dharma is called the 'appearance of fullness'. Therefore, it is said that after countless kalpas of cultivation, like the sands of the Ganges, the Buddha-dharma is practiced because these two observations of hunger and satiety are not harmonized. The Middle Way's dhyana-joy (禪悅) and Dharma-joy (法喜) are harmonized and moderate, without leaning to either side, which is called neither hungry nor full (and so on). Harmonizing sleep refers to the fact that the contemplation of emptiness has not broken through ignorance (avidyā, delusion about the true nature of things). Ignorance combines with emptiness, indulging in emptiness and clinging to it, and the state of sleep will increase. Using provisional contemplation to distinguish and subdue ignorance will reduce the state of sleep. Now, using the Middle Way contemplation to deal with it calmly, if ignorance is cut off, there will be no place for all good dharmas to arise. The company of defilements (煩惱) are the seeds of the Tathagata (如來), and without cutting off attachment and love, various illuminations and liberations can arise. If ignorance is indulged, how can the supreme Buddha-path be achieved? The sutra says that ignorance can be transformed into light, and walking on the non-path can also lead to the Buddha-path. The nature of ignorance and the nature of light are not two different things, there is no difference, how can one cut off the nature of ignorance and then cultivate the nature of light? Not dwelling in taming, nor dwelling in not taming, this is the method of harmonizing sleep through the contemplation of principle. Combining and harmonizing these three things is three methods. The Mahāparinirvāṇa Sūtra says that the body that fulfills the Six Perfections (ṣaṭ-pāramitā, generosity, morality, patience, diligence, concentration, wisdom) should be harmonized so that it is neither loose nor tight. The Mahāprajñāpāramitā Sūtra says that delighting in debate and suddenly erupting is a demonic act, and not suddenly erupting is also a demonic act. Suddenly erupting refers to suddenly practicing the Six Perfections, which is urgent; suddenly abandoning is loose. Neither urgent nor loose is the state of bodily harmony. Harmonizing breath means taking the wisdom-life of dhyana-joy and Dharma-joy as breath. As the Mahāprajñāpāramitā Sūtra says, prajñā (wisdom) is neither sharp nor dull. If it is dull, it is called astringent; if it is sharp, it is called slippery. Neither dull nor sharp is the state of breath harmony. Harmonizing the mind, the bodhicitta (the mind of enlightenment) is difficult to obtain, which is called sinking; the bodhicitta is easy to obtain, which is called floating; neither difficult nor easy is the state of harmony. Next, using the three contemplations to harmonize the three things: using the subtle good mind as the bodhicitta, as mentioned earlier in the four types of bodhicitta. If the Tripiṭaka teaching and the Common teaching consider cutting off afflictions and entering emptiness, taking truth as proof, this mind is sinking. If the Separate teaching teaches others, using provisional contemplation to distinguish medicine and disease, widely recognizing various Dharma gates, and arousing the bodhicitta, this mind is floating. If the Perfect teaching observes the principle of reality, doubly negating and doubly illuminating, because it is not empty, it does not sink; because it is not provisional, it does not float. Arousing such a mind is called the state of harmony. Harmonizing the body, the Common teaching considers cutting off delusion and understanding the Six Perfections as urgent; the Separate teaching uses provisional contemplation to distinguish, which is loose; the Middle Way does not rely on either side, which is neither loose nor tight.

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也。調息者通教慧命入空為滑。別教入假為澀。中道不依二邊為不澀不滑。複次約三觀各各調者。初觀止身息心為急滑沈。次觀身息心為寬澀浮。若能中適即成方便得入真諦也。第二觀止身息心為急滑沈。觀身息心為寬澀浮。能止觀中適則成方便。發道種智見俗諦理(云云)。中道止身息心為急滑沈。觀身息心為寬澀浮。若能中適止觀從容。即成方便得入中道見實相理也。行者善調三事令托聖胎。如即行心未有所屬。應當勤心和會方便智度父母托于聖胎豈可托地獄三途人天之胎耶。

○第五行五法者。所謂欲精進念巧慧一心。前喻陶師眾事悉整。而不肯作作不慇勤。不存作法作不巧便。作不專一則事無成。今亦如是。上二十法雖備。若無樂欲希慕。身心苦策。念想方便。一心決志者。止觀無由現前。若能欣習無厭曉夜匪懈。唸唸相續。善得其意一心無異。此人能進前路。一心譬船柁。巧慧如點頭。三種如篙櫓。若少一事則不安隱。又如飛鳥以眼視以尾制以翅前。無此五法事禪尚難。何況理定。當知五法通為小大事理。而作方便也。成論用四支為方便一心為定體。若然者四禪皆有一心。一心無異。云何判四禪之別。今不用此。若瓔珞云五支皆方便。第六默然為定體。四禪俱有默然亦難分別。若毗曇用五法為方便。

五支皆為定體。所以有四禪通別之異。一心為通體初支為別體。故云覺觀俱禪乃至舍俱禪。別支與一心同起。得簡一心有深淺異。釋論同此說。今亦用之。論文解五法者。欲者。欲從欲界到初禪。精進者欲界難過。若不精進不能得出。如叛還本國界首難度。故論云。施戒忍世間常法。如客主之禮法應供給。見作惡者被治不敢為罪。或少力故而忍故不須精進。今欲生般若要因禪定必須大精進身心急著。爾乃成辦。如佛說血肉脂髓皆使竭盡。但令皮骨在不捨精進。乃得禪定智慧。得是三事眾事皆辦。是故須大精進也。念者。常念初禪不念餘事。慧者。分別初禪尊重可貴。欲界欺誑可惡。初禪為攀上勝妙出。欲界為厭下苦粗障。因果合論則有十二觀。若依此言與外道六行同。但外道專為求禪。今佛弟子用邪相入正相。無漏心修還成正法。是為巧慧。一心者。修此法時。一心專志更不餘緣。決定一心非是入定一心也。複次欲者欲從生死而入涅槃。精進者不雜有漏名精。一向專求名進。念者但念涅槃寂滅不念餘事。巧慧者分別生死過患賢聖所呵。涅槃安樂聖所稱歎。一心者決定怖畏修八聖道直去不回。是為方便而得入真。複次欲者欲廣化眾產生就佛法。精進者雖眾生性多佛法長遠誓無退悔。念者悲心徹骨如母念子。方便者巧知諸

【現代漢語翻譯】 現代漢語譯本 五支（指欲、精進、念、慧、一心）都是禪定的固定組成部分。因此，四禪（初禪、二禪、三禪、四禪）在通和別上有所不同。一心是通體，初支（覺觀）是別體。所以說，有覺觀俱禪，乃至舍俱禪。別支與一心同時生起，可以區分一心有深淺的差異。釋論也是這樣說的，現在也採用這種說法。論文解釋五法是：欲，指希望從欲界到達初禪。精進，因為欲界難以超越，如果不精進就無法脫離。就像叛逃者返回本國，邊境是最難通過的。所以論中說：『佈施、持戒、忍辱是世間的常法，如同賓客對待主人應有的禮節，應該供給。』看到作惡的人受到懲罰，就不敢犯罪，或者因為力量不足而忍耐，所以不需要精進。現在想要生起般若智慧，必須依靠禪定，必須有極大的精進，身心急切地投入，才能成就。如同佛陀所說，即使血肉脂髓都耗盡，只要皮骨還在，也不放棄精進，才能獲得禪定智慧。得到這三件事，所有的事情都能辦成，所以必須要有極大的精進。念，指常常憶念初禪，不憶念其他事情。慧，指分別初禪的尊重和可貴，欲界的欺騙和可惡。初禪是攀登上殊勝美妙境界的階梯，欲界是厭惡下劣痛苦障礙的根源。如果將因和果合起來討論，就有十二觀。如果按照這種說法，就和外道的六行相同。但是外道專門爲了求禪，現在佛弟子用邪相進入正相，用無漏心修行，最終成就正法，這就是巧妙的智慧。一心，指修習此法時，一心專注，不再有其他緣慮，是決定的一心，不是入定的一心。再次，欲，指希望從生死進入涅槃。精進，指不夾雜有漏法，稱為精，一向專求，稱為進。念，指只念涅槃寂滅，不念其他事情。巧慧，指分別生死的過患，被賢聖所呵斥，涅槃的安樂，被聖人所稱讚。一心，指決定怖畏生死，修習八聖道，直接前進不退回，這是方便，從而得以進入真如。再次，欲，指希望廣泛教化眾生，成就佛法。精進，指雖然眾生根性各異，佛法長遠，但發誓沒有退悔。念，指悲心徹骨，如同母親思念孩子。方便，指巧妙地瞭解各種情況 巧知諸根性。一心者。專心救護不令墮落。如是等義。名五方便也

【English Translation】 English version The five factors (namely desire, effort, mindfulness, wisdom, and one-pointedness of mind) are all fixed components of meditation. Therefore, the four Dhyanas (first Dhyana, second Dhyana, third Dhyana, and fourth Dhyana) differ in terms of commonality and distinction. One-pointedness of mind is the common element, while the first factor (initial and sustained thought) is the distinct element. Therefore, it is said that there is Dhyana with initial and sustained thought, and even Dhyana with equanimity. The distinct factors arise simultaneously with one-pointedness of mind, and one can distinguish the depth of one-pointedness of mind. The commentaries also say this, and we adopt this view now. The treatise explains the five factors as follows: 'Desire' refers to the hope of reaching the first Dhyana from the desire realm. 'Effort' is because the desire realm is difficult to transcend; without effort, one cannot escape. It is like a rebel returning to their home country, where the border is the most difficult to cross. Therefore, the treatise says: 'Generosity, morality, and patience are common practices in the world, like the etiquette a guest should show to a host, which should be provided.' Seeing evildoers punished, one dares not commit crimes, or one endures due to lack of strength, so effort is not needed. Now, to generate prajna (wisdom), one must rely on meditation, and one must have great effort, eagerly engaging body and mind, to achieve it. As the Buddha said, even if blood, flesh, fat, and marrow are exhausted, as long as the skin and bones remain, one should not abandon effort, and then one can obtain meditative wisdom. Having obtained these three things, all things can be accomplished, so great effort is necessary. 'Mindfulness' refers to constantly remembering the first Dhyana and not remembering other things. 'Wisdom' refers to distinguishing the respect and preciousness of the first Dhyana from the deceit and detestability of the desire realm. The first Dhyana is a ladder for climbing to a superior and wonderful state, while the desire realm is the source of aversion to inferior, painful, and obstructive things. If one discusses cause and effect together, there are twelve contemplations. If one follows this statement, it is the same as the six practices of externalists. However, externalists are solely for seeking Dhyana, but now Buddhist disciples use wrong appearances to enter right appearances, and cultivate with a non-outflow mind, ultimately achieving the right Dharma; this is skillful wisdom. 'One-pointedness of mind' refers to when practicing this Dharma, focusing the mind solely, without other distractions; it is a determined one-pointedness of mind, not the one-pointedness of mind in entering Samadhi. Again, 'desire' refers to the hope of entering Nirvana from birth and death. 'Effort' refers to not mixing with outflowing dharmas, called effort, and single-mindedly seeking, called progress. 'Mindfulness' refers to only remembering the quiescence of Nirvana and not remembering other things. 'Skillful wisdom' refers to distinguishing the faults of birth and death, which are condemned by the wise and noble, and the happiness of Nirvana, which is praised by the saints. 'One-pointedness of mind' refers to resolutely fearing birth and death, practicing the Eightfold Noble Path, going straight ahead without turning back; this is a skillful means, thereby gaining entry into Suchness. Again, 'desire' refers to the hope of widely transforming sentient beings and accomplishing the Buddha Dharma. 'Effort' refers to although sentient beings have diverse natures and the Buddha Dharma is long-lasting, one vows not to retreat. 'Mindfulness' refers to compassion penetrating to the bone, like a mother thinking of her child. 'Skillful means' refers to skillfully understanding various situations Skillfully knowing the nature of all faculties. 'One-pointedness of mind' refers to focusing on protecting and saving sentient beings, not letting them fall. Such meanings are called the five skillful means.

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病明識法藥。逗會適宜。一心者決定化他誓令度脫。心不異不二。複次欲者如薩陀波侖。欲聞般若不自惜身命。精進者為聞般若故七日七夜閑林悲泣。七歲行立不坐不臥。念者常念我何時當聞般若更無餘念。巧慧者雖有留難留難不能難。如賣身魔不能蔽。隱水更能刺血轉魔事為佛事即巧慧。一心者決志不移不復二念也。複次重說欲者。欲從二邊正入中道。不雜二邊為精。任運流入為進。系緣法界一念法界爲念。修中觀方便名善巧。息於二邊心水澄清。能知世間生滅法相不二其心。清凈常一能見般若也。此二十五法通為一切禪慧方便。諸觀不同故方便亦轉。譬如曲弄既別。調絃亦別。若細分別則有無量方便。文繁不載可以意得。今用此二十五法為定外方便。亦名遠方便。因是調心豁然見理。見理之時誰論內外。豈有遠近。大品云。非內觀得是智慧。非外觀非內外觀。不離外觀不離內觀及內外觀。亦不以無觀得是智慧。今且約此明外方便也。然不可定執而生是非。若解此意沉浮得所。內外俱成方便。若不得意俱非方便也。◎

摩訶止觀卷第四(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第五(上)

隋天臺智者大師說

門人灌頂記

◎第七正修止觀者。前六

【現代漢語翻譯】 現代漢語譯本 病明識法藥：對於疾病的認識要像認識法藥一樣。（法藥：比喻佛法能治眾生煩惱之病。） 逗會適宜：引導和理解要恰當適宜。 一心者決定化他誓令度脫：一心一意的人，決心教化他人，發誓要讓他們得到解脫。 心不異不二：心不應該有差異，不應該有二元對立。 複次欲者如薩陀波侖（Sadāparibhūta，常不輕菩薩）：再次，有慾望的人應該像薩陀波侖一樣。（薩陀波侖菩薩：佛教中一位以精進求法而聞名的菩薩。）想要聽聞般若，不吝惜自己的身命。 精進者為聞般若故七日七夜閑林悲泣：精進的人爲了聽聞般若，可以在寂靜的樹林里悲傷哭泣七天七夜。 七歲行立不坐不臥：甚至可以七年站立行走，不坐不臥。 念者常念我何時當聞般若更無餘念：有正念的人，常常想著我什麼時候才能聽聞般若，沒有其他的念頭。 巧慧者雖有留難留難不能難：有巧妙智慧的人，即使有阻礙，這些阻礙也不能成為真正的困難。 如賣身魔不能蔽：就像出賣自身的人，魔不能夠遮蔽他。 隱水更能刺血轉魔事為佛事即巧慧：即使隱藏在水中，更能刺血寫經，將魔事轉變為佛事，這就是巧妙的智慧。 一心者決志不移不復二念也：一心一意的人，決心堅定不移，不再有其他的念頭。 複次重說欲者：再次強調，有慾望的人。 欲從二邊正入中道：應該從二邊（極端）正確地進入中道。 不雜二邊為精：不摻雜二邊（極端）就是精。 任運流入為進：任其自然地流入就是進。 系緣法界一念法界爲念：將心繫於法界，一念即是法界，這就是念。 修中觀方便名善巧：修習中觀的方便法門，就叫做善巧。 息於二邊心水澄清：止息於二邊（極端），心就像水一樣澄清。 能知世間生滅法相不二其心：能夠知道世間生滅的法相，心不二。 清凈常一能見般若也：清凈、恒常、唯一，就能夠見到般若。 此二十五法通為一切禪慧方便：這二十五種方法可以貫通一切禪定和智慧的方便法門。 諸觀不同故方便亦轉：因為各種觀法不同，所以方便法門也會隨之轉變。 譬如曲弄既別。調絃亦別：譬如不同的樂曲，調整琴絃的方法也不同。 若細分別則有無量方便：如果仔細分別，就會有無量的方便法門。 文繁不載可以意得：文字繁多，無法全部記載，可以意會。 今用此二十五法為定外方便亦名遠方便：現在用這二十五種方法作為禪定之外的方便，也叫做遠方便。 因是調心豁然見理：因為這些方法可以調伏內心，從而豁然開朗地見到真理。 見理之時誰論內外豈有遠近：見到真理的時候，誰還會討論內外，哪裡還有遠近之分呢？ 大品云：非內觀得是智慧，非外觀非內外觀。不離外觀不離內觀及內外觀。亦不以無觀得是智慧： 《大品般若經》說：不是通過內觀才能獲得智慧，也不是通過外觀，也不是通過既內觀又外觀。不能脫離外觀，不能脫離內觀以及既內觀又外觀。也不是通過沒有觀才能獲得智慧。 今且約此明外方便也：現在暫且根據這些來闡明外方便。 然不可定執而生是非：然而不可固執地認為這些是絕對的，從而產生是非。 若解此意沉浮得所內外俱成方便：如果理解了這個意思，那麼無論沉浮都能恰如其分，內外都成為方便。 若不得意俱非方便也：如果不能理解這個意思，那麼內外都不是方便。 摩訶止觀卷第四(下) 大正藏第 46 冊 No. 1911 摩訶止觀 摩訶止觀卷第五(上) 隋天臺智者大師說 門人灌頂記 第七正修止觀者。前六 English version Illness clarifies the medicine of Dharma: Understanding illness should be like understanding the medicine of Dharma. (Medicine of Dharma: a metaphor for the Buddha's teachings that can cure the suffering of sentient beings.) Guiding and understanding should be appropriate and suitable. Those who are single-minded are determined to transform others, vowing to liberate them. The mind should not be different or dualistic. Furthermore, those with desire should be like Sadāparibhūta (Never Disparaging Bodhisattva): Again, those who have desires should be like Sadāparibhūta. (Sadāparibhūta: A bodhisattva in Buddhism known for his diligent pursuit of the Dharma.) Wanting to hear Prajna, they do not spare their own lives. The diligent ones weep in the quiet forest for seven days and seven nights for the sake of hearing Prajna. For seven years, they may stand and walk, neither sitting nor lying down. Those with mindfulness constantly think about when they will hear Prajna, without any other thoughts. Those with skillful wisdom, even if there are obstacles, these obstacles cannot be real difficulties. Like selling oneself, demons cannot obscure it. Even hiding in the water, one can prick blood to write scriptures, transforming demonic affairs into Buddhist affairs, which is skillful wisdom. Those who are single-minded are determined and unwavering, without any other thoughts. Again, emphasizing those with desire: Desire to enter the Middle Way correctly from the two extremes. Not mixing with the two extremes is essence. Letting it flow naturally is progress. Tying the mind to the Dharmadhatu, one thought is the Dharmadhatu, which is mindfulness. Cultivating the expedient means of the Middle Way is called skillful. Ceasing at the two extremes, the mind is as clear as water. Being able to know the Dharma characteristics of the world's arising and ceasing, the mind is non-dual. Being pure, constant, and one, one can see Prajna. These twenty-five methods can be used as expedient means for all meditation and wisdom. Because the various contemplations are different, the expedient means will also change accordingly. For example, different tunes require different tuning of the strings. If you distinguish carefully, there will be countless expedient means. The text is too long to record everything, but it can be understood intuitively. Now, these twenty-five methods are used as expedient means outside of meditation, also called distant expedient means. Because of these methods, the mind can be tamed, and one can suddenly see the truth. When seeing the truth, who would discuss inside and outside? Where is there near and far? The Mahaprajnaparamita Sutra says: 'Wisdom is not obtained through internal contemplation, nor through external contemplation, nor through both internal and external contemplation. One cannot be separated from external contemplation, nor from internal contemplation, nor from both internal and external contemplation. Wisdom is also not obtained through no contemplation.' Now, let's explain the external expedient means based on these. However, one should not stubbornly cling to these and create right and wrong. If you understand this meaning, then whether sinking or floating, you can be appropriate, and both inside and outside become expedient means. If you do not understand this meaning, then neither inside nor outside is an expedient means. Mahayana Samatha-Vipassana, Scroll 4 (Part 2) Taisho Tripitaka, Volume 46, No. 1911, Mahayana Samatha-Vipassana Mahayana Samatha-Vipassana, Scroll 5 (Part 1) Said by Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by his disciple Guanding The seventh is the proper cultivation of Samatha-Vipassana. The previous six

【English Translation】 English translation line 1 English translation line 2

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重依修多羅以開妙解。今依妙解以立正行。膏明相賴目足更資。行解既勤。三障四魔紛然競起。重昏巨散翳動定明。不可隨不可畏。隨之將人向惡道。畏之妨修正法。當以觀觀昏即昏而朗。以止止散即散而寂。如豬揩金山眾流入海。薪熾於火風益求羅耳。此金剛觀割煩惱陣。此牢強足越生死野。慧凈於行行進于慧。照潤導達交絡瑩飾。一體二手更互揩摩。非但開拓遮障。內進已道。又精通經論外啟未聞。自匠匠他兼利具足。人師國寶非此是誰。而復學佛慈悲無諸慳吝。說於心觀施於彼者。即是開門傾藏舍如意珠。此珠放光而復雨寶。照闇豐乏朗夜濟窮。馳二輪而致遠。翥兩翅以高飛。玉潤碧鮮可勝言哉。香城粉骨雪嶺投身。亦何足以報德。快馬見鞭影即著正路。其癡鈍者毒氣深入失本心故。既其不信則不入手。無聞法鉤故聽不能解。乏智慧眼不別真偽。舉身痹癩動步不前。不覺不知大罪聚人何勞為說。設厭世者玩下劣乘。攀附枝葉狗狎作務。敬獼猴為帝釋宗瓦礫是明珠。此黑闇人豈可論道。又一種禪人不達他根性純教乳藥。體心踏心。和融覺覓。若泯若了斯一轍之意。障難萬途紛然不識。才見異相即判是道。自非法器復闕匠他。盲跛師徒二俱墮落。瞽蹶夜遊甚可憐愍。不應對上諸人說此止觀。夫止觀者高尚者高尚。卑

劣者卑劣。開止觀為十。一陰界入。二煩惱。三病患。四業相。五魔事。六禪定。七諸見。八增上慢。九二乘。十菩薩。此十境通能覆障。陰在初者二義。一現前。二依經。大品云。聲聞人依四念處行道。菩薩初觀色乃至一切種智。章章皆爾故不違經。又行人受身誰不陰入。重擔現前是故初觀。后發異相別為次耳。夫五陰與四大合。若不照察不覺紛馳。如閉舟順水寧知奔迸。若其回溯始覺馳流。既觀陰果則動煩惱因。故次五陰而論四分也。四大是身病。三毒是心病。以其等故情中不覺。今大分俱觀衝擊脈藏。故四蛇偏起致有患生。無量諸業不可稱計。散善微弱不能令動。今修止觀健病不虧動生死輪。或善萌故動。惡壞故動。善示受報故動。惡來責報故動。故次病說業也。以惡動故惡欲滅。善動故善欲生。魔遽出境作諸留難或壞其道。故次業說魔。若過魔事則功德生。或過去習因。或現在行力。諸禪競起。或味或凈或橫或豎。故次魔說禪。禪有觀支因生邪慧。逸觀於法僻起諸倒。邪辯猛利。故次禪說見。若識見為非息其妄著。貪瞋利鈍二俱不起。無智者謂證涅槃。小乘亦有橫計四禪為四果。大乘亦有魔來與記。並是未得謂得增上慢人。故次見說慢。見慢既靜先世小習因靜而生。身子舍眼即其事也。大品云。恒沙菩薩發大

【現代漢語翻譯】 現代漢語譯本 我（卑微之人）將止觀分為十個方面來闡述：一、五陰、十二入、十八界（陰指遮蓋，界指分界，入指進入，此處指構成世界的要素）。二、煩惱（指貪嗔癡等）。三、病患（身體的疾病）。四、業相（由行為產生的果報）。五、魔事（修行過程中遇到的障礙）。六、禪定（精神集中的狀態）。七、諸見（各種錯誤的觀點）。八、增上慢（未證得道果卻自認為證得）。九、二乘（聲聞乘和緣覺乘）。十、菩薩（發菩提心利益眾生的人）。這十種境界都能夠普遍地覆蓋和障礙修行。

將五陰放在首位有兩個原因：一是五陰是現前存在的；二是依據經典。《大品般若經》中說，聲聞人依據四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）修行，菩薩最初觀色（五陰之一）乃至一切種智（佛的智慧）。每一章節都是如此，所以不違背經典。而且，修行人承受這個身體，誰沒有五陰、十二入、十八界呢？這個重擔就在眼前，所以首先觀察。後面的各種異相，分別作為後續的內容。

五陰與四大（地水火風）結合，如果不加以觀察，就無法察覺到它們的紛亂馳騁。就像閉著船順水而下，怎麼知道船在飛速前進呢？如果逆流而上，才能開始察覺到水流的快速。既然觀察了五陰的果報，就會觸動煩惱的因。所以，在五陰之後討論煩惱的四種分類（見煩惱、思煩惱、無明煩惱、塵沙煩惱）。

四大是身體的疾病之因，三毒（貪嗔癡）是心理的疾病之因。因為它們是同等的，所以在情感中難以察覺。現在全面地觀察，衝擊著脈搏和臟腑，所以四大不調的現象會明顯起來，導致疾病產生。無量的業力無法計數，散亂的善行微弱，不能使業力發動。現在修習止觀，強健的身體不會虧損，從而發動生死輪迴。或者因為善的萌芽而發動，或者因為惡的壞滅而發動，或者因為善業顯示將要受報而發動，或者因為惡業前來追討報應而發動。所以，在病患之後說業相。

因為惡業發動，所以想要滅除惡業；因為善業發動，所以想要生起善業。魔（Mara）會立刻出現，製造各種阻礙和困難，或者破壞修行人的道路。所以，在業相之後說魔事。如果能夠超越魔事的干擾，那麼功德就會產生。或者因為過去世的習氣，或者因為現在修行的力量，各種禪定（Dhyana）會競相生起，或者執著于禪定的滋味，或者執著于禪定的清凈，或者橫向地執著，或者縱向地執著。所以，在魔事之後說禪定。

禪定中存在觀的支分，可能產生邪慧（錯誤的智慧），放縱地觀察法，偏頗地生起各種顛倒的見解，邪辯非常猛利。所以，在禪定之後說諸見。如果認識到這些見解是錯誤的，停止虛妄的執著，貪慾和嗔恨，無論是遲鈍的人還是敏銳的人，都不會生起。沒有智慧的人會認為自己證得了涅槃（Nirvana）。小乘（Hinayana）也有人橫加推斷，認為四禪就是四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。大乘（Mahayana）也有魔來授記（預言證果）。這些都是未證得道果卻自認為證得的增上慢之人。所以，在諸見之後說增上慢。

見解和增上慢既然平息，那麼前世微小的習氣之因就會平靜地生起。舍利弗（Sariputra）捨棄眼睛就是這樣的事情。《大品般若經》中說，恒河沙數般的菩薩發大愿……

【English Translation】 English version I, in my inferiority, will divide the practice of cessation and contemplation (止觀, Zhiguan) into ten aspects: 1. The Five Skandhas (五陰, Wuyin), Twelve Entrances (十二入, Shieru), and Eighteen Realms (十八界, Shiba jie) (Skandha means 'covering', Entrance means 'boundary', and Realm means 'entering', referring to the elements that constitute the world). 2. Afflictions (煩惱, Fannao) (referring to greed, anger, delusion, etc.). 3. Illnesses (病患, Binghuan) (physical ailments). 4. Karmic Appearances (業相, Yexiang) (the consequences of actions). 5. Demonic Interferences (魔事, Moshi) (obstacles encountered during practice). 6. Dhyana (禪定, Chanding) (states of mental concentration). 7. Various Views (諸見, Zhujian) (various erroneous viewpoints). 8. Exaggerated Pride (增上慢, Zengshangman) (claiming to have attained enlightenment without actually doing so). 9. The Two Vehicles (二乘, Ercheng) (the Hearer Vehicle and the Solitary Realizer Vehicle). 10. Bodhisattvas (菩薩, Pusa) (those who generate Bodhicitta and benefit sentient beings). These ten realms can universally cover and obstruct practice.

There are two reasons for placing the Five Skandhas first: first, the Five Skandhas are presently existing; second, it is based on the scriptures. The Mahaprajnaparamita Sutra says that Hearers practice based on the Four Foundations of Mindfulness (觀身不凈, Guan shen bu jing; 觀受是苦, Guan shou shi ku; 觀心無常, Guan xin wu chang; 觀法無我, Guan fa wu wo), and Bodhisattvas initially contemplate form (色, Se, one of the Five Skandhas) up to all-knowing wisdom (一切種智, Yiqie zhong zhi, the wisdom of the Buddha). Each chapter is like this, so it does not contradict the scriptures. Moreover, practitioners bear this body, who does not have the Five Skandhas, Twelve Entrances, and Eighteen Realms? This heavy burden is right before us, so we observe it first. The various different appearances that follow are treated as subsequent content.

The Five Skandhas combine with the Four Great Elements (四大, Sida) (earth, water, fire, and wind). If they are not observed, one cannot perceive their chaotic rush. It is like closing a boat and going downstream, how can one know that the boat is moving rapidly? If one goes upstream, one can begin to perceive the speed of the current. Since one observes the results of the Five Skandhas, it will trigger the causes of afflictions. Therefore, after the Five Skandhas, we discuss the four categories of afflictions (見煩惱, Jian fannao; 思煩惱, Si fannao; 無明煩惱, Wuming fannao; 塵沙煩惱, Chensha fannao).

The Four Great Elements are the cause of physical illnesses, and the Three Poisons (三毒, Sandu) (greed, anger, and delusion) are the cause of mental illnesses. Because they are equal, they are difficult to perceive in emotions. Now, observing comprehensively, impacting the pulse and organs, the phenomena of imbalance in the Four Great Elements will become apparent, leading to the generation of illnesses. The immeasurable karmic forces cannot be counted, and scattered good deeds are weak and cannot activate karmic forces. Now, practicing cessation and contemplation, a healthy body will not be deficient, thereby activating the cycle of birth and death. It is activated either because of the sprouting of good, or because of the destruction of evil, or because good karma shows that it will receive its reward, or because evil karma comes to demand retribution. Therefore, after illnesses, we speak of karmic appearances.

Because evil karma is activated, one wants to eliminate evil karma; because good karma is activated, one wants to generate good karma. Mara (魔, Mo) will immediately appear, creating various obstacles and difficulties, or destroying the practitioner's path. Therefore, after karmic appearances, we speak of demonic interferences. If one can transcend the interference of demonic events, then merit will arise. Either because of past life habits, or because of the power of present practice, various Dhyanas (禪定, Chanding) will compete to arise, either clinging to the taste of Dhyana, or clinging to the purity of Dhyana, or clinging horizontally, or clinging vertically. Therefore, after demonic interferences, we speak of Dhyana.

Within Dhyana, there exists the branch of contemplation, which may generate wrong wisdom (邪慧, Xiehui), indulging in the observation of the Dharma, and biasedly generating various inverted views, and wrong arguments are very fierce. Therefore, after Dhyana, we speak of various views. If one recognizes that these views are wrong, stops the false clinging, then greed and hatred, whether for dull or sharp people, will not arise. Those without wisdom will think that they have attained Nirvana (涅槃, Nirvana). There are also those in the Hearer Vehicle (Hinayana) who arbitrarily infer that the Four Dhyanas are the Four Fruits (須陀洹果, Sudahuan guo; 斯陀含果, Situohan guo; 阿那含果, Anahan guo; 阿羅漢果, A luohan guo). There are also those in the Mahayana (大乘, Mahayana) who receive predictions of enlightenment (授記, Shouji) from Mara. These are all people with exaggerated pride who claim to have attained enlightenment without actually doing so. Therefore, after various views, we speak of exaggerated pride.

Since views and exaggerated pride are calmed, then the small causes of habits from past lives will quietly arise. Sariputra (舍利弗, Shariputra) giving up his eyes is such a thing. The Mahaprajnaparamita Sutra says that Bodhisattvas as numerous as the sands of the Ganges generate great vows...

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心。若一若二入菩薩位多墮二乘。故次慢說二乘。若憶本願故不墮空者。諸方便道菩薩境界即起也。大品云。有菩薩不久行六波羅蜜。若聞深法即起誹謗墮泯犁中。此是六度菩薩耳。通教方便位亦有謗義入真道不謗也。別教初心知有深法。是則不謗。此等悉是諸權善根。故次二乘后說也。此十種境始自凡夫正報終至聖人方便。陰入一境常自現前。若發不發恒得為觀。餘九境發可為觀。不發何所觀。又八境去正道遠。深加防護得歸正轍。二境去正道近。至此位時不慮無觀薄修即正。又若不解諸境互發大起疑網。如在岐道不知所從。先若聞之恣其變怪心安若空。互發有十。謂次第不次第。雜不雜。具不具。作意不作意。成不成。益不益。久不久。難不難。更不更。三障四魔九雙七隻。次第者有三義。謂法修發。法者。次第淺深法也。修者。先世已曾研習次第。或此世次第修也。發者。依次修而次發也。不次亦三義。謂法修發。發則不定。或前發菩薩境后發陰入。雖不次第十數宛足。修者。若四大違返則先修病患。若四分增多則先修煩惱。如是一一隨強者先修。法者。眼耳鼻舌陰入界等。皆是寂靜門亦是法界。何須舍此就彼。出寶篋經(云云)。當知法界外更無復有法而為次第也。煩惱即法界。如無行經云。貪慾即是道。凈

名云。行於非道通達佛道。佛道既通無複次第也。病患是法界者。凈名云。今我病者非真非有。眾生病亦非真非有。以此自調亦度眾生。方丈託疾雙林病行。即其義也。業相為法界者。業是行陰。法華云。深達罪福相遍照於十方。微妙凈法身具相三十二。達業從緣生不自在故空。此業能破業。若眾生應以此業得度。示現諸業以此業立業。業與不業縛脫叵得。普門示現雙照縛脫。故名深達。何啻堪為方等師耶。魔事為法界者。首楞嚴云。魔界如佛界如。一如無二如。實際中尚不見佛。況見有魔耶。設有魔者。良藥涂屣堪任乘御(云云)。禪為法界者。能觀心性名為上定。即首楞嚴不昧不亂入王三昧。一切三昧悉入其中。見為法界者。凈名云。以邪相入正相。于諸見不動而修三十七品。又動修不動修。亦動亦不動修。非動非不動修三十七品。以見為門以見為侍。慢為法界者。還是煩惱耳。觀慢。無慢。慢大慢。非慢非不慢。成秘密藏入大涅槃。二乘為法界者。若但見於空不見不空(云云)。智者見空及與不空。決了聲聞法。是諸經之王。聞已諦思惟得近無上道。菩薩境為法界者。底惡生死下劣小乘尚即是法界。況菩薩法寧非佛道。又菩薩方便之權即權而實。亦即非權非實成秘密藏。入大涅槃。是一一法皆即法界。是為不次

【現代漢語翻譯】 現代漢語譯本： 名為云。在非正道中修行卻能通達佛道。佛道既然通達，就不再有次第之分了。病患即是法界，維摩詰經（凈名）中說：『現在我生病，並非真實存在，眾生生病也並非真實存在。』用這種方式自我調理，也能度化眾生。維摩詰居士在方丈室內託病，釋迦牟尼佛在雙林樹下示現涅槃，都是這個道理。 業相即是法界，業是行陰。法華經中說：『深刻通達罪與福的真相，普遍照耀十方世界。』微妙清凈的法身，具足三十二種殊勝的相。通達業從因緣而生，沒有自主性，所以是空性的。這種業能破除其他的業。如果眾生應該通過某種業才能得度，就示現相應的業，通過這種業來建立業。業與非業，束縛與解脫，都是不可得的。普門示現，同時照耀束縛與解脫，所以稱為深刻通達。這難道不值得成為方等部的導師嗎？ 魔事即是法界，《首楞嚴經》中說：『魔界如佛界，都是一樣的，沒有兩樣。』在實際中尚且見不到佛，更何況見到魔呢？即使有魔，也可以像對待破鞋一樣，可以用來踩踏或騎乘。 禪即是法界，能夠觀照心性，就稱為上定。也就是《首楞嚴經》中不昧不亂，進入王三昧。一切三昧都包含在其中。 見即是法界，《維摩詰經》（凈名）中說：『以邪見進入正見，對於各種見解不動搖，而修習三十七道品。』又分為動修、不動修、亦動亦不動修、非動非不動修三十七道品。以見為門徑，以見為侍從。 慢即是法界，還是煩惱罷了。觀照慢，無慢，慢大慢，非慢非不慢，成就秘密藏，進入大涅槃。 二乘即是法界，如果只看到空，而看不到不空。 智者既能看到空，也能看到不空，徹底明瞭聲聞法，這是諸經之王。聽聞后仔細思維，就能接近無上道。 菩薩境界即是法界，最下等的生死和下劣的小乘尚且就是法界，更何況菩薩法，難道不是佛道嗎？而且菩薩方便的權巧，即權而實，也即非權非實，成就秘密藏，進入大涅槃。這一一法都即是法界，這就是不次第。

【English Translation】 English version: It is called cloud. Practicing in the non-path, one can penetrate the Buddha path. Since the Buddha path is penetrated, there is no longer any order. Suffering from illness is the Dharmadhatu (法界, Dharma Realm), as Vimalakirti Sutra (凈名, Vimalakirti Sutra) says: 'Now that I am sick, it is neither true nor existent; the sickness of sentient beings is also neither true nor existent.' By regulating oneself in this way, one can also liberate sentient beings. Vimalakirti (維摩詰) feigning illness in his square-foot room and Shakyamuni Buddha (釋迦牟尼佛) manifesting Nirvana (涅槃) in the twin Sala trees embody this meaning. Karmic appearances are the Dharmadhatu (法界, Dharma Realm); karma is the volitional formation (行陰, formation skandha). The Lotus Sutra (法華經, Lotus Sutra) says: 'Deeply understanding the characteristics of sin and merit, universally illuminating the ten directions.' The subtle and pure Dharma body is endowed with thirty-two excellent marks. Understanding that karma arises from conditions, lacking self-mastery, it is therefore empty. This karma can break other karma. If sentient beings should be liberated through a certain karma, then manifest the corresponding karma, establishing karma through this karma. Karma and non-karma, bondage and liberation, are unattainable. Universal manifestation simultaneously illuminates bondage and liberation, hence the name 'deep understanding.' Is this not worthy of being a teacher of the Vaipulya (方等, Vaipulya) teachings? Demonic affairs are the Dharmadhatu (法界, Dharma Realm); the Shurangama Sutra (首楞嚴經, Shurangama Sutra) says: 'The demon realm is like the Buddha realm, they are the same, without difference.' In reality, one cannot even see the Buddha, let alone see demons. Even if there are demons, they can be treated like worn-out shoes, suitable for treading upon or riding. Dhyana (禪, Chan/Zen) is the Dharmadhatu (法界, Dharma Realm); being able to contemplate the nature of the mind is called supreme samadhi (上定, supreme samadhi). That is, in the Shurangama Sutra (首楞嚴經, Shurangama Sutra), being neither confused nor disordered, entering the King Samadhi (王三昧, King Samadhi). All samadhis are contained within it. Views are the Dharmadhatu (法界, Dharma Realm); the Vimalakirti Sutra (凈名, Vimalakirti Sutra) says: 'Entering the correct view through wrong views, remaining unmoved by various views, while cultivating the thirty-seven factors of enlightenment (三十七道品, thirty-seven factors of enlightenment).' Furthermore, there is cultivation with movement, cultivation without movement, cultivation with both movement and non-movement, and cultivation with neither movement nor non-movement of the thirty-seven factors of enlightenment. Taking views as the gateway, taking views as attendants. Conceit is the Dharmadhatu (法界, Dharma Realm); it is still just afflictions. Contemplating conceit, non-conceit, conceit of great conceit, neither conceit nor non-conceit, accomplishing the secret treasury, entering great Nirvana (大涅槃, Great Nirvana). The Two Vehicles (二乘, Two Vehicles) are the Dharmadhatu (法界, Dharma Realm); if one only sees emptiness, without seeing non-emptiness. The wise see both emptiness and non-emptiness, thoroughly understanding the Sravaka (聲聞, Sravaka) Dharma; this is the king of all sutras. After hearing it, contemplating it carefully, one can approach the unsurpassed path. The Bodhisattva (菩薩, Bodhisattva) realm is the Dharmadhatu (法界, Dharma Realm); even the lowest form of Samsara (生死, Samsara) and the inferior Small Vehicle (小乘, Small Vehicle) are the Dharmadhatu (法界, Dharma Realm), let alone the Bodhisattva Dharma, is it not the Buddha path? Moreover, the expedient means of the Bodhisattva, which are both provisional and real, and also neither provisional nor real, accomplish the secret treasury, entering great Nirvana (大涅槃, Great Nirvana). Each and every Dharma is the Dharmadhatu (法界, Dharma Realm); this is without order.

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第法相也。雜不雜者。發一境已更發一境歷歷分明。是為不雜。適發陰入復起煩惱。煩惱未謝復業復魔禪見慢等。交橫並沓是為雜發。雖雜不出十種。具不具者。十數足名具。九去名不具。次不次雜不雜。皆論具不具。又總具總不具。別具別不具。十數足是總具。十數不委悉是總不具。九數欠是別不具。九數中委悉是別具。又橫具橫不具豎具豎不具。例如發四禪至非想是豎具。至不用處是豎不具。發通明背舍等是橫具。止發七背舍是橫不具。又發初禪至四禪是豎具。三禪來是豎不具。又初禪九品是豎具。八品來是豎不具。又一品五支足是橫具。四支已來是橫不具。其餘例此可知(云云)。修不修者。作意修陰界入。界入開解是修發。不作意陰界入自發通達色心。是不修發。乃至菩薩境亦如是。應有四句為根本。句句織成三十六句。例如下煩惱境中說。成不成者。若發一境究竟成就。成就已謝更發余境。余境亦究竟成。若發一種作起乍滅。非但品數缺少。于分分中亦曖昧不明。前具不具止明頭數。此中論體分始終。益不益者。或發惡法。于止觀巨益明靜轉深。或發善法于止觀大損。損其靜照。或增靜損照。或損靜增照。俱增俱損。難發不難發者。或惡法難易。或善法難易。俱難俱易。久不久者。自有一境久久不去。或有

【現代漢語翻譯】 現代漢語譯本： 這是關於法相的討論。關於『雜』與『不雜』：當一個境界清晰地生起后，另一個境界才歷歷分明地生起，這稱為『不雜』。如果剛生起五陰、十二入，又生起煩惱，煩惱還未消退，又生起業、魔事、禪定中的偏差見解、我慢等等，各種境界交錯並至，這稱為『雜發』。雖然雜亂，但不超出十種境界。關於『具』與『不具』：十種境界都完整具備，稱為『具』；缺少一種，稱為『不具』。其次，無論『次』與『不次』，『雜』與『不雜』，都要討論『具』與『不具』。又有總體的『具』與『不具』，個別的『具』與『不具』。十種境界都完整具備，是總體上的『具』；對十種境界不清楚明白，是總體上的『不具』；缺少九種境界，是個別上的『不具』；對九種境界清楚明白，是個別上的『具』。又有橫向的『具』與『不具』，縱向的『具』與『不具』。例如，從四禪一直修到非想非非想處定，是縱向的『具』；修到無所有處定，是縱向的『不具』。生起六神通、八背舍等，是橫向的『具』；只生起七背舍，是橫向的『不具』。又如，從初禪修到四禪，是縱向的『具』；從三禪退回來，是縱向的『不具』。又如，初禪的九品禪定都生起，是縱向的『具』；只生起八品，是縱向的『不具』。又如，一品禪定中的五支都具備，是橫向的『具』；只有四支或更少，是橫向的『不具』。其餘情況可以依此類推。（云云）。 關於『修』與『不修』：通過作意去修習五陰、十二界、十八入，使界入得到開解，這是『修發』。不通過作意，五陰、十二界、十八入自然生起，通達色心，這是『不修發』。乃至菩薩境界也是如此。應該有四句作為根本，每一句都與其他句交織，形成三十六句。例如在下品煩惱境界中說明的那樣。關於『成』與『不成』：如果生起一個境界，最終成就，成就之後消退，再產生其他境界，其他境界也最終成就。如果生起一種境界，時起時滅，不僅品數缺少，而且在每個部分都曖昧不明。前面討論『具』與『不具』，只是說明數量，這裡討論的是本體、部分和始終。關於『益』與『不益』：或者生起惡法，對止觀有巨大的利益，使明靜更加深入；或者生起善法，對止觀有很大的損害，損害其靜止和觀照。或者增加靜止而損害觀照，或者損害靜止而增加觀照，或者兩者都增加，或者兩者都損害。關於『難發』與『不難發』：或者惡法難以生起，或者容易生起；或者善法難以生起，或者容易生起；或者兩者都難，或者兩者都易。關於『久』與『不久』：有一種境界長久不去，或者有...

【English Translation】 English version: This discusses the characteristics of Dharmas (法相). Regarding 'mixed' and 'unmixed': When one state of mind (境) arises clearly, and then another arises distinctly, this is called 'unmixed'. If, after the arising of the five skandhas (陰), twelve entrances (入), afflictions (煩惱) arise, and before the afflictions subside, karma (業), demonic influences (魔), distorted views in meditation (禪見), arrogance (慢), etc., arise in a jumbled manner, this is called 'mixed arising'. Although mixed, it does not exceed ten types of states. Regarding 'complete' and 'incomplete': Having all ten states is called 'complete'; lacking one is called 'incomplete'. Furthermore, whether 'sequential' or 'non-sequential', 'mixed' or 'unmixed', the discussion of 'complete' and 'incomplete' applies. There is also overall 'complete' and 'incomplete', and individual 'complete' and 'incomplete'. Having all ten states completely is overall 'complete'; not understanding the ten states clearly is overall 'incomplete'; lacking nine states is individually 'incomplete'; understanding nine states clearly is individually 'complete'. There is also horizontal 'complete' and 'incomplete', and vertical 'complete' and 'incomplete'. For example, progressing from the four Dhyanas (四禪) to the state of neither perception nor non-perception (非想非非想處定) is vertically 'complete'; progressing to the state of nothingness (無所有處定) is vertically 'incomplete'. Arising of the six supernormal powers (六神通), eight liberations (八背舍), etc., is horizontally 'complete'; only arising of seven liberations is horizontally 'incomplete'. Also, progressing from the first Dhyana to the fourth Dhyana is vertically 'complete'; regressing from the third Dhyana is vertically 'incomplete'. Also, having all nine stages of the first Dhyana is vertically 'complete'; having only eight stages is vertically 'incomplete'. Also, having all five factors of one stage is horizontally 'complete'; having four factors or less is horizontally 'incomplete'. The rest can be understood by analogy. (Etc.). Regarding 'cultivated' and 'uncultivated': Intentionally cultivating the five skandhas, twelve entrances, and eighteen realms (陰界入), leading to understanding of the realms and entrances, is 'cultivated arising'. Without intentional cultivation, the five skandhas, twelve entrances, and eighteen realms naturally arise, leading to understanding of form and mind, is 'uncultivated arising'. Even the state of a Bodhisattva (菩薩) is the same. There should be four phrases as the foundation, each phrase interwoven with others to form thirty-six phrases, as explained in the context of lower afflictions. Regarding 'accomplished' and 'unaccomplished': If one state arises and is ultimately accomplished, and after accomplishment, it subsides, and then other states arise, and those other states are also ultimately accomplished. If one state arises, sometimes arising and sometimes ceasing, not only are the stages lacking, but also each part is vague and unclear. The previous discussion of 'complete' and 'incomplete' only clarifies the number; this discusses the essence, parts, and beginning and end. Regarding 'beneficial' and 'unbeneficial': Or, evil Dharmas (惡法) arise, greatly benefiting cessation and contemplation (止觀), deepening clarity and stillness; or, good Dharmas (善法) arise, greatly harming cessation and contemplation, harming its stillness and illumination. Or, increasing stillness and harming illumination, or harming stillness and increasing illumination, or both increase, or both harm. Regarding 'difficult to arise' and 'not difficult to arise': Or, evil Dharmas are difficult or easy to arise; or, good Dharmas are difficult or easy to arise; or, both are difficult, or both are easy. Regarding 'long-lasting' and 'not long-lasting': There is a state that remains for a long time, or there is...

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一境即起即去(云云)。更不更者。自有一境。一更兩更乃至多多。自有一境一發即休。后不復發。如是等種種不同。善識其意莫謬去取。然皆以止觀研之使無滯也。三障四魔者。普賢觀云。閻浮提人三障重故。陰入病患是報障。煩惱見慢是煩惱障。業魔禪二乘菩薩是業障。障止觀不明靜塞菩提道。令行人不得通至五品六根清凈位。故名為障。四魔者。陰入正是陰魔。業禪二乘菩薩等是行陰名為陰魔。煩惱見慢等是煩惱魔。病患是死因名死魔。魔事是天子魔。魔名奪者。破觀名奪命。破止名奪身。又魔名磨訛。磨觀訛令黑闇。磨止訛令散逸。故名為魔(云云)。問。何意互發。答。皆由二世因緣。昔有漸觀種子。今得修行之雨即次第發。昔有頓觀種子即不次第發。昔有不定種子即雜發。昔修時數具即具發。昔修時數不具即不具發。昔曾證得今發則成。昔但修不證。今發不成。昔因強今不修而發。今緣強待修而發。昔因今緣二俱善巧。迴向上道。今發則益。昔因緣中雜毒是則致損發所因處弱則不久。發因處強是則久。粗細住乃至四禪傳傳判強弱(云云)。善易發關遮輕。善難發由遮重。惡難發由根利。惡易發由根鈍。惡欲滅而告謝。善欲生而相知則一而不更。善欲滅而求救。惡欲興而求受。則更更更更。此中皆須口決。

【現代漢語翻譯】 現代漢語譯本： 一種境界生起后立即消失（等等）。是否會再次出現呢？自然會有另一種境界。一次出現，兩次出現，乃至多次出現，自然會有另一種境界，出現一次就停止，之後不再出現。像這樣種種不同，要善於理解其中的含義，不要錯誤地取捨。然而，都要用止觀來研究它，使它沒有滯礙。 三障四魔，普賢觀中說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人三障深重，陰入（Skandha-āyatana，指五蘊和十二處）的病患是報障，煩惱和傲慢是煩惱障，業魔和禪二乘菩薩是業障。』這些障礙使止觀不能明晰，使菩提道（Bodhi，覺悟之道）靜止閉塞，使修行人不能通達五品六根清凈位，所以稱為障。 四魔是：陰入正是陰魔，業禪二乘菩薩等是行陰，稱為陰魔，煩惱和傲慢等是煩惱魔，病患是死亡的原因，稱為死魔，魔事是天子魔。魔被稱為『奪』，是因為破壞觀就如同奪取性命，破壞止就如同奪取身體。魔又被稱為『磨訛』，磨滅觀使之黑暗，磨滅止使之散亂，所以稱為魔（等等）。 問：為什麼會互相引發呢？答：都是由於二世的因緣。過去有漸觀的種子，現在得到修行的雨露就會依次生髮。過去有頓觀的種子就不會依次生髮。過去有不定種子就會雜亂地生髮。過去修習的時間和數量都具備，就會全部生髮。過去修習的時間和數量不具備，就不會全部生髮。過去曾經證得，現在生髮就會成就。過去只是修習而沒有證得，現在生髮也不會成就。過去的原因強烈，現在不修習也會生髮。現在的因緣強烈，等待修習才會生髮。過去的原因和現在的因緣都善巧，迴向于上道，現在生髮就會有益處。過去的原因和因緣中混雜了毒素，就會導致損害。生髮的原因薄弱就不會長久，生髮的原因強烈就會長久。粗細住乃至四禪，層層判斷強弱（等等）。 善法容易生髮，是因為遮蓋輕微。善法難以生髮，是因為遮蓋嚴重。惡法難以生髮，是因為根性銳利。惡法容易生髮，是因為根性遲鈍。惡法將要滅除時會告別，善法將要生起時會相互告知，這樣就會專一而不改變。善法將要滅除時會尋求救助，惡法將要興起時會尋求接受，這樣就會一再改變。這些都需要口訣。

【English Translation】 English version: A state arises and immediately disappears (etc.). Will it recur? Naturally, there will be another state. Occurring once, twice, or even many times, naturally there will be another state, appearing once and then ceasing, never to appear again. Like this, there are various differences. Be skilled in understanding their meaning, and do not mistakenly take or reject. However, all should be examined with Śamatha-Vipassanā (止觀, calming and insight meditation) to ensure there are no obstructions. The Three Obstacles and Four Māras, the Universal Worthy Contemplation (普賢觀, Samantabhadra Contemplation) says: 'The people of Jambudvipa (閻浮提, the world we live in) have heavy Three Obstacles: the illnesses of Skandha-āyatana (陰入, aggregates and sense bases) are retribution obstacles; afflictions and arrogance are affliction obstacles; karma-māra and Dhyāna Two Vehicles Bodhisattvas are karma obstacles.' These obstacles prevent Śamatha-Vipassanā from being clear, causing the Bodhi (菩提, enlightenment) path to be still and blocked, preventing practitioners from reaching the Five Grades and Six Roots purity position, therefore they are called obstacles. The Four Māras are: Skandha-āyatana is precisely the Skandha-māra; karma-dhyāna Two Vehicles Bodhisattvas, etc., are the formation aggregate, called Skandha-māra; afflictions and arrogance, etc., are affliction-māra; illness is the cause of death, called death-māra; māra affairs are Deva-māra. Māra is called '奪' (duó, to seize), because destroying Vipassanā is like seizing life, destroying Śamatha is like seizing the body. Māra is also called '磨訛' (mó é, to grind and distort), grinding Vipassanā to make it dark, grinding Śamatha to make it scattered, therefore it is called Māra (etc.). Question: Why do they trigger each other? Answer: All are due to the causes and conditions of two lifetimes. In the past, there were seeds of gradual Vipassanā, and now receiving the rain of practice, they will arise in order. In the past, there were seeds of sudden Vipassanā, and they will not arise in order. In the past, there were uncertain seeds, and they will arise in a mixed manner. In the past, the time and quantity of practice were complete, and they will all arise. In the past, the time and quantity of practice were incomplete, and they will not all arise. In the past, one had attained realization, and now arising, it will be accomplished. In the past, one only practiced but did not attain realization, and now arising, it will not be accomplished. In the past, the cause was strong, and now without practice, it will arise. Now, the conditions are strong, waiting for practice to arise. In the past, the cause and present conditions were both skillful, turning towards the upper path, and now arising, it will be beneficial. In the past, the cause and conditions were mixed with poison, and it will lead to harm. The cause of arising is weak, then it will not last long. The cause of arising is strong, then it will last long. Coarse and subtle abiding, even up to the Four Dhyānas, layer by layer, judge strength and weakness (etc.). Good is easy to arise because the covering is light. Good is difficult to arise because the covering is heavy. Evil is difficult to arise because the roots are sharp. Evil is easy to arise because the roots are dull. Evil will bid farewell when it is about to be extinguished. Good will inform each other when it is about to arise, so it will be single and unchanging. Good will seek help when it is about to be extinguished. Evil will seek acceptance when it is about to arise, so it will change again and again. All of this requires oral instructions.

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用智慧籌量。不得師心謬判是非。爾其慎之勤之重之。私料簡者。法若塵沙境何定十。答。譬如大地一能生種種芽。數方不廣略令義易明瞭。故言十耳。問。十境通別云何。答。受身之始無不有身。諸經說觀多從色起。故以陰為初耳。以陰本。陰因陰患。陰主善陰。又陰因別陰等(云云)。通言煩惱者。見慢同煩惱。陰入病是煩惱果。業是煩惱因。禪是無動業。業即煩惱用。魔即統欲界即煩惱主。二乘菩薩即別煩惱攝(云云)。通稱病患者。陰界入即病本。煩惱見慢等即是煩惱病。凈名云。今我病者皆從前世妄想諸煩惱生。業亦是病。大經云。王今病重即指五逆為病也。魔能作病。三災為外過患。喘息喜樂是內過患。禪有喜樂即病患也。二乘菩薩即是空病。空病亦空。通稱業者。陰入是業果。煩惱見慢是業本。病是業報。魔是魔業。禪是無動業。二乘菩薩是無漏業。通稱魔者。陰入即陰魔。煩惱見慢即煩惱魔。病是死魔。魔即天子魔。餘者皆是行陰魔攝。通稱禪定者。禪自是其境。陰入煩惱見慢業等。悉是十大地中心數定攝。魔是未到地定果。亦是心數定攝。二乘菩薩凈禪攝。又三定攝之。上定攝菩薩二乘中下二定攝八境(云云)。通稱見者。陰入即我見眾生見。煩惱具五見。病壽者命者見。業禪等作者見。亦是戒取

【現代漢語翻譯】 現代漢語譯本： 用智慧去衡量，不要固執己見，錯誤地判斷是非。要謹慎、勤勉、重視。如果私自簡化，法則就會像塵沙一樣，境界又如何能確定？ 答：譬如大地，能生長各種各樣的芽。數量不多，只是爲了讓義理容易明白，所以才說是十種境界。 問：這十種境界的共通之處和區別是什麼？ 答：從受身之初，沒有不包含身（五陰）的。各種經典所說的觀法，大多從色陰開始，所以以五陰作為開始。因為五陰是根本，是因，是患，是善的主體。而且五陰是其他陰的因等等（此處省略）。 總的來說，煩惱包括見和慢，它們與煩惱相同。五陰、十二入、十八界是煩惱的果報，業是煩惱的因。禪是無動業，業就是煩惱的作用。魔是統領欲界的，也就是煩惱的主。二乘（聲聞、緣覺）和菩薩被包含在不同的煩惱之中（此處省略）。 總的來說，病患包括五陰、十二入、十八界，它們是疾病的根本。煩惱、見、慢等是煩惱的疾病。《維摩詰經》說：『我現在生病，都是從前世的妄想和各種煩惱產生的。』業也是疾病。《涅槃經》說：『國王現在病重』，指的是五逆重罪是疾病。魔能製造疾病，三災是外在的過患，喘息和喜樂是內在的過患。禪定中的喜樂也是病患。二乘和菩薩是空病，空病也是空。 總的來說，業的果報是五陰、十二入、十八界。煩惱、見、慢是業的根本。疾病是業的報應。魔是魔業，禪是無動業，二乘和菩薩是無漏業。 總的來說，魔包括五陰，是陰魔。煩惱、見、慢是煩惱魔。疾病是死魔。魔是天子魔（欲界第六天之魔王），其餘的都屬於行陰魔所攝。 總的來說，禪定本身就是一種境界。五陰、十二入、十八界、煩惱、見、慢、業等，都屬於十大地法中的心數定所攝。魔是未到地定的果報，也是心數定所攝。二乘和菩薩被清凈的禪定所攝，又被三種禪定所攝。上定攝菩薩和二乘，中下二定攝八種境界（此處省略）。 總的來說，見包括五陰，是我見和眾生見。煩惱包含五種見（身見、邊見、邪見、見取見、戒禁取見）。疾病包含壽者見和命者見。業和禪等包含作者見，也是戒取見。

【English Translation】 English version: Use wisdom to deliberate, and do not be opinionated and misjudge right and wrong. Be cautious, diligent, and value it. Those who privately simplify it, the Dharma will be like dust and sand, and how can the realm be determined? Answer: For example, the great earth can produce all kinds of sprouts. The number is not large, just to make the meaning easy to understand, so it is said to be ten realms. Question: What are the commonalities and differences of these ten realms? Answer: From the beginning of receiving a body, there is nothing that does not contain the body (five skandhas). The contemplation methods mentioned in various sutras mostly start from the form skandha, so the five skandhas are taken as the beginning. Because the five skandhas are the root, the cause, the affliction, and the master of goodness. Moreover, the five skandhas are the cause of other skandhas, etc. (omitted here). Generally speaking, afflictions include views and pride, which are the same as afflictions. The five skandhas, twelve entrances (ayatana), and eighteen realms (dhatu) are the results of afflictions, and karma is the cause of afflictions. Dhyana (禪) is immovable karma, and karma is the function of afflictions. Mara (魔) is the ruler of the desire realm, which is the master of afflictions. The two vehicles (śrāvaka and pratyekabuddha) and Bodhisattvas are included in different afflictions (omitted here). Generally speaking, illnesses include the five skandhas, twelve entrances, and eighteen realms, which are the roots of disease. Afflictions, views, pride, etc., are the diseases of afflictions. The Vimalakirti Sutra says: 'My illness now arises from the delusions and various afflictions of past lives.' Karma is also a disease. The Nirvana Sutra says: 'The king is now seriously ill,' referring to the five heinous crimes as diseases. Mara can create diseases, the three calamities are external faults, and panting and joy are internal faults. The joy in dhyana is also a disease. The two vehicles and Bodhisattvas are the disease of emptiness, and the disease of emptiness is also empty. Generally speaking, the results of karma are the five skandhas, twelve entrances, and eighteen realms. Afflictions, views, and pride are the roots of karma. Disease is the retribution of karma. Mara is the karma of Mara, dhyana is immovable karma, and the two vehicles and Bodhisattvas are un-leaking karma. Generally speaking, Mara includes the five skandhas, which are the skandha Mara. Afflictions, views, and pride are the affliction Mara. Disease is the death Mara. Mara is the deva Mara (the demon king of the sixth heaven of the desire realm), and the rest are all included in the formation skandha Mara. Generally speaking, dhyana itself is a realm. The five skandhas, twelve entrances, eighteen realms, afflictions, views, pride, karma, etc., are all included in the mental functions (citta-caitta) of the ten great earth dharmas. Mara is the result of the unreached ground samadhi, and is also included in the mental functions. The two vehicles and Bodhisattvas are included in pure dhyana, and are also included in the three samadhis. The upper samadhi includes Bodhisattvas and the two vehicles, and the middle and lower two samadhis include the eight realms (omitted here). Generally speaking, views include the five skandhas, which are the self-view (ātma-dṛṣṭi) and the sentient being view (sattva-dṛṣṭi). Afflictions include the five views (satkāya-dṛṣṭi, anta-grāha-dṛṣṭi, mithyā-dṛṣṭi, dṛṣṭi-parāmarśa, śīla-vrata-parāmarśa). Diseases include the view of a long-lived being (āyuṣmant) and the view of a life (jīva). Karma and dhyana, etc., include the view of a doer, and are also adherence to precepts (śīla-vrata-parāmarśa).

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見。魔是使作者使受者使起等攝。又生死即邊見攝。慢即我見攝。二乘方便菩薩等皆曲見攝。通稱慢者。陰入我慢攝。煩惱即慢慢攝。病患不如慢攝。業即憍慢攝。由憍故造業。魔即大慢攝。禪即憍慢攝。見亦大慢攝。二乘菩薩增上慢攝。通稱二乘者。四念處四諦法攝九境也。通稱菩薩境者。以四弘誓攝得九境。問。境法名俱通者。行人亦通不。答。大經云。云何未發心而名為菩薩。前九境人亦通稱菩薩人也。通是二乘則有四種聲聞。增上慢聲聞攝得下八境人也。佛道聲聞攝得菩薩人也。問。通是無常不。答。寶性論云菩薩住無漏界中有無常倒。問。通是有漏不。答。漏義則通有義小異。問。通是偏真不。答。偏義則通真義異問。通義可領別復云何。答。十境不同即別義也。復有亦通亦別。陰是受身之本。又是觀慧之初。所以別當其首。此一境亦通亦別。后九境從發異相受名。但得是通是別。不得是亦通亦別也。若爾煩惱亦是諸法之本。元為治惑。亦是觀初。病身四大亦是事本。元為治病。亦是觀初。何意不得亦通亦別。答。若身因煩惱屬前世。若今世煩惱由身而有。病不恒起為本事弱。諸經論不以病為觀首。故不亦通亦別耳。非通非別者皆不思議。一陰一切陰。非一非一切。問。九境相起更立別名者。陰入解起應立

【現代漢語翻譯】 現代漢語譯本 見（Dṛṣṭi，錯誤的見解）。魔（Māra，障礙修行的惡勢力）是使作者、使受者、使（煩惱）生起等所攝。又，生死（Saṃsāra，輪迴）即邊見（Antāgrahadṛṣṭi，執著于極端觀點的見解）所攝。慢（Māna，傲慢）即我見（Ātmadrsti，認為有『我』存在的見解）所攝。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）方便菩薩等皆曲見（Mithyādṛṣṭi，錯誤的見解）所攝。通稱慢者，陰（Skandha，五蘊）入我慢（Ātmamāna，認為『我』存在的傲慢）所攝。煩惱（Kleshas，使人煩惱的心理活動）即慢慢（Mānamāna，對自己的傲慢感到傲慢）所攝。病患不如慢（病患不如傲慢）所攝。業（Karma，行為）即憍慢（Stambhamāna，因擁有財富、地位等而產生的傲慢）所攝，由憍（Stambha，驕傲）故造業。魔（Māra）即大慢（Mahāmāna，認為自己比別人更優秀的傲慢）所攝。禪（Dhyana，禪定）即憍慢（Stambhamāna）所攝。見（Dṛṣṭi）亦大慢（Mahāmāna）所攝。二乘（Śrāvakayāna and Pratyekabuddhayāna）菩薩（Bodhisattva，發願成佛的修行者）增上慢（Adhimāna，未證得的境界，誤以為已證得）所攝。通稱二乘者，以四念處（Cattāro satipaṭṭhānā，四種觀禪修習）四諦法（Cattāri ariyasaccāni，四聖諦）攝九境也。通稱菩薩境者，以四弘誓（Cattāri appamaññā，四無量心）攝得九境。問：境法名俱通者，行人亦通不？答：《大經》（Mahāyāna sutra，大乘經典）云：『云何未發心而名為菩薩？』前九境人亦通稱菩薩人也。通是二乘則有四種聲聞。增上慢聲聞攝得下八境人也。佛道聲聞攝得菩薩人也。問：通是無常不？答：《寶性論》（Ratnagotravibhāga，解釋佛性的論典）云：菩薩住無漏界中有無常倒。問：通是有漏不？答：漏義則通，有義小異。問：通是偏真不？答：偏義則通，真義異。問：通義可領，別復云何？答：十境不同即別義也。復有亦通亦別，陰（Skandha）是受身之本，又是觀慧之初，所以別當其首。此一境亦通亦別。后九境從發異相受名，但得是通是別，不得是亦通亦別也。若爾，煩惱（Kleshas）亦是諸法之本，元為治惑，亦是觀初。病身四大亦是事本，元為治病，亦是觀初。何意不得亦通亦別？答：若身因煩惱屬前世，若今世煩惱由身而有，病不恒起為本事弱，諸經論不以病為觀首，故不亦通亦別耳。非通非別者皆不思議。一陰（Skandha）一切陰（Skandha），非一非一切。問：九境相起更立別名者，陰入解起應立

【English Translation】 English version Seeing (Dṛṣṭi, wrong views). Māra (Māra, the evil one who obstructs practice) is included in the agent, the receiver, and the arising (of afflictions). Furthermore, Saṃsāra (Saṃsāra, the cycle of rebirth) is included in Antāgrahadṛṣṭi (Antāgrahadṛṣṭi, views clinging to extremes). Māna (Māna, arrogance) is included in Ātmadrsti (Ātmadrsti, the view of a self). The Śrāvakayāna and Pratyekabuddhayāna (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), expedient Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood), etc., are all included in Mithyādṛṣṭi (Mithyādṛṣṭi, wrong views). Generally speaking, those called 'māna' are included in Ātmamāna (Ātmamāna, arrogance about the self) with respect to the Skandhas (Skandha, the five aggregates). Kleshas (Kleshas, afflictions) are included in Mānamāna (Mānamāna, arrogance about one's own arrogance). Sickness is not included in 'māna' (sickness is not included in arrogance). Karma (Karma, actions) is included in Stambhamāna (Stambhamāna, arrogance arising from wealth, status, etc.), because Karma is created due to Stambha (Stambha, pride). Māra (Māra) is included in Mahāmāna (Mahāmāna, arrogance that one is superior to others). Dhyana (Dhyana, meditation) is included in Stambhamāna (Stambhamāna). Seeing (Dṛṣṭi) is also included in Mahāmāna (Mahāmāna). The Śrāvakayāna and Pratyekabuddhayāna (Śrāvakayāna and Pratyekabuddhayāna) Bodhisattvas (Bodhisattva) are included in Adhimāna (Adhimāna, presuming to have attained what has not been attained). Generally speaking, the Śrāvakas (Śrāvakas, hearers) are included in the Four Foundations of Mindfulness (Cattāro satipaṭṭhānā, the four applications of mindfulness) and the Four Noble Truths (Cattāri ariyasaccāni, the four noble truths), encompassing the nine realms. Generally speaking, the Bodhisattva's realm is encompassed by the Four Immeasurables (Cattāri appamaññā, the four immeasurables), thus obtaining the nine realms. Question: If the names of the realms and dharmas are both common, are the practitioners also common? Answer: The Mahāyāna sutra (Mahāyāna sutra) says: 'How can one who has not generated the mind be called a Bodhisattva?' The people of the first nine realms are also commonly called Bodhisattva people. Being common to the Two Vehicles, there are four types of Śrāvakas (Śrāvakas). Śrāvakas with Adhimāna (Adhimāna) encompass the people of the lower eight realms. Śrāvakas of the Buddha path encompass the Bodhisattva people. Question: Is it common to impermanence? Answer: The Ratnagotravibhāga (Ratnagotravibhāga, a treatise explaining Buddha-nature) says: Bodhisattvas dwelling in the unconditioned realm have the Viparyāsas (Viparyāsas, the perversions) of impermanence. Question: Is it common to the conditioned? Answer: The meaning of 'conditioned' is common, but the meaning of 'existence' is slightly different. Question: Is it common to partial truth? Answer: The meaning of 'partial' is common, but the meaning of 'truth' is different. Question: The common meaning can be understood, but what about the distinct meaning? Answer: The ten realms are different, which is the distinct meaning. Furthermore, there is both common and distinct. The Skandhas (Skandha) are the basis of receiving the body and also the beginning of wisdom, so they are distinct at the beginning. This one realm is both common and distinct. The latter nine realms receive names from the arising of different characteristics, only obtaining what is common and distinct, not obtaining what is both common and distinct. If so, Kleshas (Kleshas) are also the basis of all dharmas, originally for curing delusion, and also the beginning of contemplation. The four elements of the sick body are also the basis of things, originally for curing sickness, and also the beginning of contemplation. Why is it not both common and distinct? Answer: If the body is due to Kleshas (Kleshas) belonging to the previous life, then in this life, Kleshas (Kleshas) arise from the body. Sickness does not constantly arise, so its fundamental nature is weak. The sutras and treatises do not take sickness as the beginning of contemplation, so it is not both common and distinct. What is neither common nor distinct is inconceivable. One Skandha (Skandha) is all Skandhas (Skandha), neither one nor all. Question: If different names are established when the nine realms arise in relation to each other, then the arising of the Skandhas (Skandha) and Āyatanas (Āyatana) should be established

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別名。答。陰解起時非條然別。還是陰入攝若執此解即屬見。若約解起愛恚屬煩惱。招病來魔隨事別判。若解發朗然無九境相者。此則止觀氣分。但得通別不得亦通亦別耳。問。十境條然別不。答。四念處是陰別。觀空聚是入別。無我是界別。五停心煩惱別。八念病別。十善業別。五系魔別。六妙門禪別。道品見別。無常苦空慢別。四諦十二緣二乘別。六度菩薩別。問。五陰俱是境。色心外別有觀耶。答。不思議境智即陰是觀。亦可分別。不善無記陰是境。善五陰是觀。觀既純熟無惡無無記。唯有善陰。善陰轉成方便陰。方便陰轉成無漏陰。無漏陰轉成法性陰。謂無等等陰。豈非陰外別有觀耶。小乘尚爾。況不思議耶。問。若轉陰為觀。報陰亦應轉。答。大品云。色凈故受想行識凈。般若亦凈。法華云。顏色鮮白六根清凈。即其義也。陰雖轉觀境宛然(云云)。問。十境與五分云何。答。五分判禪十發約境。今當會之。若次不次一發至后則進分也。齊九已來住分也。作意矜持護分也。一發即失退分也。達分可知。若於境境皆作五分者。可以意推不俟分別。然五分十境皆是法相。可得互有其義。六即十地行位淺深不得相類。問。念性離緣性亦離。若無緣無念亦無數量。云何具十法界耶。答。不可思議無相而相觀智宛然。

【現代漢語翻譯】 現代漢語譯本 問：當對五陰的理解生起時，它們並非截然不同。是十二入（ayatana，感官的領域）所包含的嗎？答：如果執著于這種理解，那就屬於邪見。如果根據理解產生愛或嗔，那就屬於煩惱。招致疾病，魔事隨情況而異。如果理解清晰明瞭，沒有九境（指九種禪定境界）的相狀，這就是止觀的氣分。只能說既有共通之處，也有區別之處，不能說既是共通的又是區別的。問：十境（ten objects of contemplation）是截然不同的嗎？答：四念處（four foundations of mindfulness）是五陰（skandha，構成個體的五種要素）的區別。觀空聚是十二入的區別。無我是十八界（dhatu，構成經驗的十八種要素）的區別。五停心觀（five objects of mindfulness）是煩惱的區別。八念（eight recollections）是疾病的區別。十善業道（ten wholesome courses of action）是魔的區別。六妙門（six subtle dharma gates）是禪定的區別。道品（bodhipaksa-dharma，菩提分法，通往覺悟的三十七種修行方法）是見解的區別。無常、苦、空是慢的區別。四諦（four noble truths）、十二因緣（twelve links of dependent origination）是二乘（sravaka-yana，聲聞乘，和pratyekabuddha-yana，緣覺乘，小乘佛教的兩種主要形式）的區別。六度（six paramitas，六種波羅蜜多，菩薩的六種修行）是菩薩的區別。 問：五陰都是所觀之境，在色（rupa，物質）和心（citta，精神）之外還有其他的觀嗎？答：不可思議的境智，即五陰就是觀。也可以分別，不善和無記的五陰是境，善的五陰是觀。觀修純熟后，就沒有惡和無記，只有善的五陰。善的五陰轉變為方便陰，方便陰轉變為無漏陰，無漏陰轉變為法性陰，即無等等陰。難道不是在五陰之外還有其他的觀嗎？小乘尚且如此，更何況不可思議的大乘呢？問：如果能將五陰轉變為觀，那麼報陰（vipaka-skandha，果報之陰）也應該能轉變吧？答：《大品般若經》（Mahaprajnaparamita Sutra）說：『色清凈，所以受、想、行、識清凈，般若也清凈。』《法華經》（Lotus Sutra）說：『顏色鮮白，六根清凈。』就是這個意思。五陰雖然轉變為觀，但所觀之境仍然宛然存在。 問：十境與五分（five factors of zen practice）是什麼關係？答：五分是用來判斷禪定的，十發是根據所觀之境。現在來會通它們。如果次第不亂，一發之後接著一發，那就是進分。保持在第九發以內，那就是住分。作意矜持，那就是護分。一發就失去，那就是退分。達分可以自己理解。如果在每個境界都運用五分，可以用意去推測，不必一一分別。然而，五分和十境都是法相，可以互相包含其義。六即（six identities）和十地（ten bhumis，菩薩修行的十個階段）的行位深淺不同，不能相提並論。問：唸的自性是離緣的，性的自性也是離緣的。如果沒有緣，沒有念，也沒有數量，怎麼能具足十法界（ten realms of existence）呢？答：不可思議，無相而相，觀智宛然。

【English Translation】 English version Q: When the understanding of the five skandhas (skandha, aggregates) arises, they are not distinctly separate. Are they included within the twelve ayatanas (ayatana, sense fields)? A: If one clings to this understanding, it belongs to wrong views. If love or aversion arises based on this understanding, it belongs to afflictions. Diseases are invited, and demonic events are judged according to circumstances. If the understanding is clear and bright, without the characteristics of the nine jhanas (referring to the nine levels of meditative absorption), this is the 'qi' aspect of shamatha-vipassana (calm abiding and insight meditation). One can only say that there are both commonalities and differences; one cannot say that it is both common and different. Q: Are the ten objects of contemplation (ten objects of contemplation) distinctly separate? A: The four foundations of mindfulness (four foundations of mindfulness) are the distinctions of the five skandhas (skandha, the five aggregates that constitute an individual). Contemplating the emptiness of aggregates is the distinction of the twelve ayatanas. Non-self is the distinction of the eighteen dhatus (dhatu, elements). The five stopping contemplations (five objects of mindfulness) are the distinctions of afflictions. The eight recollections (eight recollections) are the distinctions of diseases. The ten wholesome courses of action (ten wholesome courses of action) are the distinctions of demons. The six subtle dharma gates (six subtle dharma gates) are the distinctions of dhyana (meditation). The bodhipaksa-dharmas (bodhipaksa-dharma, the thirty-seven factors of enlightenment) are the distinctions of views. Impermanence, suffering, and emptiness are the distinctions of pride. The four noble truths (four noble truths) and the twelve links of dependent origination (twelve links of dependent origination) are the distinctions of the two vehicles (sravaka-yana, the vehicle of hearers, and pratyekabuddha-yana, the vehicle of solitary realizers, the two main forms of Hinayana Buddhism). The six paramitas (six paramitas, the six perfections, the six practices of a Bodhisattva) are the distinctions of Bodhisattvas. Q: The five skandhas are all objects of contemplation. Are there other contemplations besides rupa (rupa, form) and citta (citta, mind)? A: The inconceivable realm of wisdom, that is, the five skandhas, is contemplation. It can also be distinguished: the unwholesome and neutral skandhas are the objects, and the wholesome five skandhas are the contemplation. After contemplation becomes pure, there is no evil or neutrality, only wholesome skandhas. Wholesome skandhas transform into skillful means skandhas, skillful means skandhas transform into non-outflow skandhas, and non-outflow skandhas transform into dharma-nature skandhas, that is, the unequaled skandhas. Isn't there another contemplation besides the five skandhas? Hinayana is already like this, let alone the inconceivable Mahayana? Q: If the five skandhas can be transformed into contemplation, then the resultant skandhas (vipaka-skandha, the aggregates of result) should also be able to transform, right? A: The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says: 'Because form is pure, feeling, perception, volition, and consciousness are pure, and prajna (wisdom) is also pure.' The Lotus Sutra (Lotus Sutra) says: 'The complexion is fresh and white, and the six senses are pure.' That is the meaning. Although the five skandhas are transformed into contemplation, the object of contemplation still remains clearly. Q: What is the relationship between the ten objects of contemplation and the five factors (five factors of zen practice)? A: The five factors are used to judge dhyana, and the ten developments are based on the object of contemplation. Now let's reconcile them. If the order is not chaotic, and one development follows another, that is the progressive factor. Staying within the ninth development is the dwelling factor. Intentional effort is the protective factor. Losing it after one development is the regressive factor. The attained factor can be understood by oneself. If the five factors are applied to each realm, one can infer it with intention, without having to distinguish them one by one. However, both the five factors and the ten objects of contemplation are dharma characteristics, and they can mutually contain their meanings. The six identities (six identities) and the ten bhumis (ten bhumis, the ten stages of a Bodhisattva's practice) have different levels of practice and cannot be compared. Q: The nature of thought is detached from conditions, and the nature of nature is also detached from conditions. If there are no conditions, no thought, and no quantity, how can it fully possess the ten realms of existence (ten realms of existence)? A: Inconceivable, without form yet with form, the wisdom of contemplation is clear.

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他解須彌容芥芥容須彌。火出蓮華。人能渡海。就希有事解不思議。今解無心無念無能行無能到。不思議理理則勝事。問。十法界互相有為因為果。答。俱相有。而果隔難顯因通易知。如慈童女以地獄界發佛心。如未得記菩薩輕得記者。若不生悔無出罪期。更引諸例。凡聖皆具五陰。不可言聖陰如凡陰。又佛具五眼。豈可以人天果報釋佛眼。佛具五行。病行是四惡界。嬰兒行是人天界。聖行是二乘法界。梵行是菩薩法界。天行是佛法界。問。一念具十法界。為作念具為任運具。答。法性自爾非作所成。如一微塵具十方分(云云)。

○第一觀陰入界境者。謂五陰十二入十八界也。陰者陰蓋善法。此就因得名。又陰是積聚。生死重沓此就果得名。入者涉入亦名輪門。界名界別亦名性分。毗婆沙明三科開合。若迷心開心為四陰。色為一陰。若迷色開色為十入及一入少分。心為一意入及法入少分。若俱迷者開為十八界也。數人說五陰同時。識是心王四陰是數。約有門明義。故王數相扶同時而起。論人說識先了別。次受領納。想取相貌。行起違從。色由行感。約空門明義。故次第相生。若就能生所生從細至粗。故識在前。若從修行從粗至細。故色在前。皆不得以數隔王。若論四念處則王在中。此就言說為便耳。又分別九

【現代漢語翻譯】 現代漢語譯本：他解釋說，須彌山可以容納于芥子之中，芥子也可以容納須彌山。火焰可以從蓮花中生出。人可以渡過大海。這就是用不可思議的智慧來解釋希有之事。現在解釋無心、無念、無能行、無能到。不可思議的道理是殊勝的。問：十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）互相之間有作為的因和果嗎？答：都相互存在。但是果報隱晦難以顯現，因緣相通容易知曉。例如慈童女（Bodhisattva who vowed to liberate beings from hell）在地獄界發菩提心。例如未得授記的菩薩輕視已得授記的菩薩。如果未生起後悔之心，就沒有脫離罪業的期限。又引用各種例子。凡夫和聖人都具有五陰（色、受、想、行、識）。不能說聖人的五陰和凡夫的五陰一樣。而且佛具有五眼（肉眼、天眼、慧眼、法眼、佛眼）。怎麼可以用人天果報來解釋佛眼呢？佛具有五行（病行、嬰兒行、聖行、梵行、天行）。病行是四惡道（地獄、餓鬼、畜生、阿修羅）。嬰兒行是人天道。聖行是二乘法界（聲聞、緣覺）。梵行是菩薩法界。天行是佛法界。問：一念之中具足十法界，是作意念想而具足，還是任運自然而具足？答：法性本來如此，不是人為造作所能成就的。例如一微塵中具足十方分（此處省略）。 第一觀陰入界境，指的是五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵）、十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、聲界、香界、味界、觸界、法界，眼識界、耳識界、鼻識界、舌識界、身識界、意識界）。陰，是陰蓋善法的意思，這是從因的角度得名。陰也是積聚的意思，生死重疊，這是從果的角度得名。入，是涉入的意思，也叫輪門。界，是界限分別的意思，也叫性分。《毗婆沙論》（Abhidharma-vibhāṣā-śāstra）闡明了三科（五陰、十二入、十八界）的開合。如果迷惑於心，則將心開為四陰，色為一陰。如果迷惑於色，則將色開為十入及一入的少分，心為一意入及法入的少分。如果對心和色都迷惑，則開為十八界。數論者說五陰同時存在，識是心王，四陰是心數。這是從有門來闡明意義，所以王和數相互扶持，同時生起。論師說識先了別，其次是受領納，想取相貌，行起違從，色由行感。這是從空門來闡明意義，所以次第相生。如果從能生所生，從細到粗，所以識在前。如果從修行，從粗到細，所以色在前。都不能用數量來隔開王。如果論四念處（身念處、受念處、心念處、法念處），則王在中。這只是爲了方便言說罷了。又分別九

【English Translation】 English version: He explains that Mount Sumeru (the central world-mountain in Buddhist cosmology) can be contained within a mustard seed, and a mustard seed can contain Mount Sumeru. Fire can emerge from a lotus flower. A person can cross the ocean. This is using inconceivable wisdom to explain rare and wonderful events. Now explaining no-mind, no-thought, no-ability to act, no-ability to arrive. The principle of the inconceivable is supreme. Question: Do the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) mutually have active causes and effects? Answer: They all exist mutually. However, the results are obscure and difficult to manifest, while the causes are interconnected and easy to understand. For example, the Compassionate Child (Bodhisattva who vowed to liberate beings from hell) generates Bodhicitta (the mind of enlightenment) in the hell realm. For example, a bodhisattva who has not yet received prediction belittles one who has. If repentance does not arise, there is no time to escape from offenses. Further citing various examples. Ordinary beings and sages all possess the Five Skandhas (form, feeling, perception, mental formations, consciousness). One cannot say that the skandhas of a sage are the same as those of an ordinary being. Moreover, the Buddha possesses the Five Eyes (flesh eye, divine eye, wisdom eye, dharma eye, Buddha eye). How can one explain the Buddha's eye with the rewards of humans and devas? The Buddha possesses the Five Conducts (conduct of illness, conduct of infancy, conduct of sagehood, conduct of pure conduct, conduct of heaven). The conduct of illness is the four evil realms (hell-beings, hungry ghosts, animals, asuras). The conduct of infancy is the realms of humans and devas. The conduct of sagehood is the Two Vehicle Dharma Realm (sravakas, pratyekabuddhas). The conduct of pure conduct is the Bodhisattva Dharma Realm. The conduct of heaven is the Buddha Dharma Realm. Question: Does a single thought possess the Ten Dharma Realms intentionally or naturally? Answer: The nature of Dharma is inherently so, not something that can be accomplished by artificial creation. For example, a single mote of dust possesses the divisions of the ten directions (etc.). The first contemplation of the realms of skandhas, entrances, and realms refers to the Five Skandhas (form, feeling, perception, mental formations, consciousness), the Twelve Entrances (the six sense organs: eye, ear, nose, tongue, body, mind and their corresponding six sense objects: form, sound, smell, taste, touch, dharma), and the Eighteen Realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm). 'Skandha' means to cover and conceal good dharmas, which is named from the perspective of cause. 'Skandha' also means accumulation, with layers upon layers of birth and death, which is named from the perspective of effect. 'Entrance' means to enter into, also called the gate of the wheel. 'Realm' means boundary and distinction, also called nature and division. The Abhidharma-vibhāṣā-śāstra clarifies the opening and closing of the Three Categories (Five Skandhas, Twelve Entrances, Eighteen Realms). If one is deluded about the mind, then the mind is opened into four skandhas, and form is one skandha. If one is deluded about form, then form is opened into ten entrances and a small portion of one entrance, and the mind is one mind entrance and a small portion of the dharma entrance. If one is deluded about both mind and form, then it is opened into the Eighteen Realms. The numerologists say that the Five Skandhas exist simultaneously, with consciousness as the mind-king and the four skandhas as mental functions. This explains the meaning from the perspective of existence, so the king and the functions support each other and arise simultaneously. The commentators say that consciousness first distinguishes, then feeling receives, perception takes on appearances, mental formations arise in accordance or opposition, and form is felt by mental formations. This explains the meaning from the perspective of emptiness, so they arise in sequence. If from the perspective of what can produce and what is produced, from subtle to coarse, then consciousness is in front. If from the perspective of practice, from coarse to subtle, then form is in front. One cannot separate the king with numbers. If discussing the Four Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharma), then the king is in the middle. This is just for the convenience of speaking. Also distinguishing nine

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種。一期色心名果報五陰。平平想受無記五陰。起見起愛者。兩污穢五陰。動身口業善惡兩五陰。變化示現工巧五陰。五善根人方便五陰。證四果者無漏五陰。如是種種源從心出。正法念云。如畫師手畫出五彩。黑青赤黃白白白。畫手譬心。黑色譬地獄陰。青色譬鬼。赤譬畜。黃譬修羅。白譬人。白白譬天。此六種陰。止齊界內。若依華嚴云。心如工畫師畫種種五陰。界內界外一切世間中莫不從心造。世間色心尚叵窮盡。況復出世。寧可凡心知。凡眼翳尚不見近。那得見遠。彌生曠劫不睹界內一隅。況復界外邊衣。如渴鹿逐炎狂狗嚙雷。何有得理。縱令解悟小乘終非大道。故大集云。常見之人說異念斷。斷見之人說一念斷。皆墮二邊不會中道。況佛去世後人根轉鈍執名起諍。互相是非悉墮邪見。故龍樹破五陰一異同時前後。皆如炎幻響化悉不可得。寧更執于王數同時異時耶。然界內外一切陰入皆由心起。佛告比丘。一法攝一切法所謂心是。論云。一切世間中但有名與色。若欲如實觀。但當觀名色。心是惑本其義如是。若欲觀察須伐其根。如灸病得穴。今當去丈就尺去尺就寸。置色等四陰但觀識陰。識陰者心是也。

○觀心具十法門。一觀不可思議境。二起慈悲心。三巧安止觀。四破法遍。五識通塞。六修道品。

【現代漢語翻譯】 現代漢語譯本： 種種（指不同型別的五陰）。一期色心名為果報五陰（karmaphala-skandha，由業力產生的色蘊和識蘊）。平平想受為無記五陰（avyākrta-skandha，非善非惡的感受蘊和想蘊）。起見起愛者，為兩污穢五陰（dve-samklista-skandha，兩種被污染的五蘊）。動身口業為善惡兩五陰（kusala-akusala-skandha，善業和惡業產生的兩種五蘊）。變化示現工巧五陰（nirmita-skandha，變化示現的巧妙五蘊）。五善根人為方便五陰（upaya-skandha，五善根人為方便的五蘊）。證四果者為無漏五陰（anāsrava-skandha，證得四果的無漏五蘊）。如此種種源頭都從心而出。《正法念處經》說，如同畫師用手畫出五彩，黑青赤黃白，畫手譬如心，黑色譬如地獄陰，青色譬如鬼，赤色譬如畜生，黃色譬如修羅，白色譬如人，白白譬如天。這六種陰，止於齊界之內。若依據《華嚴經》所說，心如工畫師，畫種種五陰，界內界外一切世間中，沒有不是從心造的。世間的色心尚且難以窮盡，更何況是出世間的？哪裡可以用凡夫之心來知曉？凡夫的眼睛被遮蔽，尚且看不見近處，又怎麼能看見遠處？瀰漫曠劫也看不見界內的一隅，更何況是界外的邊際。如同口渴的鹿追逐陽焰，瘋狂的狗啃咬雷電，哪裡能得到道理？縱然解悟小乘，終究不是大道。所以《大集經》說，常見之人說異念斷，斷見之人說一念斷，都墮入二邊，不會中道。況且佛陀去世后，人們的根器轉為遲鈍，執著于名相而生起爭論，互相指責是非，全部墮入邪見。所以龍樹菩薩破斥五陰的一異、同時、前後，都如陽焰、幻化、迴響、變化，全部不可得。哪裡還用執著于王數的同時異時呢？然而界內外一切陰入，都由心而起。佛告比丘，一法攝一切法，所謂心是。《論》說，一切世間中，只有名與色。若想如實觀察，就應當觀察名色。心是迷惑的根本，其意義是這樣的。若想觀察，須要伐其根。如同艾灸治病要找準穴位。現在應當去丈就尺，去尺就寸，捨棄色等四陰，只觀察識陰。識陰就是心。

○觀心具有十種法門：一、觀不可思議境。二、起慈悲心。三、巧妙地安止觀。四、破除法遍。五、認識通塞。六、修習道品。

【English Translation】 English version: Various (referring to different types of skandhas). The color and mind of one lifetime are called karmaphala-skandha (the skandhas of form and consciousness resulting from karma). Thinking and feeling that are neutral are called avyākrta-skandha (the skandhas of sensation and perception that are neither good nor evil). Those who give rise to views and love are the dve-samklista-skandha (two defiled skandhas). Actions of body, speech, and mind are the kusala-akusala-skandha (the two skandhas of good and evil deeds). Transformation and manifestation are the nirmita-skandha (the skillfully manifested skandhas). People with the five good roots are the upaya-skandha (the skandhas of expedient means for people with the five good roots). Those who attain the four fruits are the anāsrava-skandha (the unconditioned skandhas of those who have attained the four fruits). All these various origins come from the mind. The Saddharma-smṛtyupasthāna Sūtra says, 'It is like a painter using his hand to paint five colors: black, blue, red, yellow, and white. The painting hand is like the mind. Black is like the hellish skandha, blue is like the ghost, red is like the animal, yellow is like the asura, white is like the human, and white-white is like the heaven.' These six kinds of skandhas are limited within the boundary of Qi. According to the Avatamsaka Sutra, 'The mind is like a skillful painter, painting various skandhas. In all the worlds within and beyond the boundary, there is nothing that is not created from the mind.' The form and mind of the world are already difficult to exhaust, let alone the transcendent? How can it be known with the mind of an ordinary person? The eyes of ordinary people are obscured, and they cannot even see what is near, so how can they see what is far? Even after countless eons, they cannot see a corner within the boundary, let alone the edge outside the boundary. It is like a thirsty deer chasing the heat haze, or a mad dog biting lightning. How can there be any reason to obtain? Even if one understands the Hinayana, it is ultimately not the Great Way. Therefore, the Mahasamghata Sutra says, 'Those who constantly see say that different thoughts cease, and those who hold to annihilation say that one thought ceases. Both fall into two extremes and do not understand the Middle Way.' Moreover, after the Buddha passed away, people's faculties became dull, clinging to names and arising disputes, blaming each other for right and wrong, all falling into wrong views. Therefore, Nagarjuna refutes the oneness, difference, simultaneity, and sequence of the five skandhas, all of which are like heat haze, illusion, echo, and transformation, all unattainable. Why cling to the simultaneous or different times of the king's number? However, all the skandhas and entrances within and beyond the boundary arise from the mind. The Buddha told the monks, 'One dharma encompasses all dharmas, which is called the mind.' The Treatise says, 'In all the worlds, there are only name and form. If you want to observe them as they truly are, you should observe name and form.' The mind is the root of delusion, and its meaning is like this. If you want to observe, you must cut its root. It is like finding the right acupoint for moxibustion to cure a disease. Now, you should go from a zhang to a chi, from a chi to a cun, abandon the four skandhas of form, etc., and only observe the consciousness skandha. The consciousness skandha is the mind.

○ Observing the mind has ten methods: 1. Observing the inconceivable realm. 2. Arousing the mind of loving-kindness and compassion. 3. Skillfully establishing cessation and contemplation. 4. Breaking through the pervasiveness of dharmas. 5. Recognizing passage and blockage. 6. Cultivating the factors of the path.

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七對治助開。八知次位。九能安忍。十無法愛也。既自達妙境即起誓悲他。次作行填愿。願行既巧破無不遍。遍破之中精識通塞。令道品進行。又用助開道。道中之位己他皆識。安忍內外榮辱莫著中道法愛。故得疾入菩薩位。譬如毗首羯磨造得勝堂。不疏不密間隙容綖。巍巍昂昂峙于上天。非拙匠所能揆則。又如善畫圖其匡郭。寫像逼真骨法精靈。生氣飛動。豈填彩人所能點綴。此十重觀法橫豎收束。微妙精巧。初則簡境真偽。中則正助相添。后則安忍無著。意圓法巧該括周備。規矩初心。將送行者到彼薩云。非闇證禪師誦文法師所能知也。蓋由如來積劫之所勤求。道場之所妙悟。身子之所三請。法譬之所三說。正在茲乎。一觀心是不可思議境者。此境難說。先明思議境。令不思議境易顯。思議法者。小乘亦說心生一切法。謂六道因果三界輪環。若去凡欣聖則棄下上出灰身滅智。乃是有作四諦。蓋思議法也。大乘亦明心生一切法。謂十法界也。若觀心是有有善有惡。惡則三品三途因果也。善則三品修羅人天因果。觀此六品無常生滅。能觀之心亦唸唸不住。又能觀所觀悉是緣生。緣生即空。並是二乘因果法也。若觀此空有墮落二邊沈空滯有。而起大慈悲入假化物。實無身假作身。實無空假說空。而化導之。即菩薩因果法

【現代漢語翻譯】 現代漢語譯本： 七是運用對治法來幫助開啟智慧，八是瞭解修行的次第和位階，九是能夠安住于忍辱，十是對任何事物都沒有貪愛執著。既然自己已經通達了微妙的境界，就發起誓願要慈悲救度他人。然後開始實踐誓願，填補願行。願行如果運用巧妙，那麼破除煩惱就會無所不遍。在普遍破除煩惱的過程中，要精準地識別通達和阻塞之處，使道品修行能夠順利進行。又要運用對治法來幫助開啟智慧之道。在修道過程中，自己和他人的位階都能夠清楚地瞭解。安住于忍辱，對於外在和內在的榮辱都不執著，保持中道的法愛。因此能夠迅速進入菩薩的位階。譬如毗首羯磨（Vishvakarman，工巧天）建造精美的殿堂，疏密有致，間隙可以容納繩墨，巍峨高聳地屹立於上天，不是拙劣的工匠所能夠衡量和效仿的。又如善於繪畫的人繪製圖像，其輪廓逼真，骨骼和神韻都栩栩如生，生氣勃勃，不是隻會填塗色彩的人所能夠點綴的。這十重觀法，橫向和縱向收攝，微妙而精巧。開始時能夠簡別境界的真偽，中間能夠使正行和助行相互增益，最後能夠安住于忍辱而沒有執著。意念圓融，方法巧妙，該括周全，可以作為初學者的規範，將修行者送到彼岸。這不是那些只是暗中證悟的禪師和只會誦讀經文的法師所能夠理解的。這正是如來（Tathagata）經過無數劫所勤奮追求的，在菩提道場所妙悟的，身子（Sariputra）三次懇請宣說的，用譬喻三次解說的。就在這裡啊！ 一、觀心是不可思議境：這個境界難以言說，先說明思議境，使不可思議境容易顯現。什麼是思議法呢？小乘也說心生一切法，指的是六道輪迴的因果，三界的輪轉。如果捨棄凡夫的身份而欣求聖人的境界，那麼就會拋棄地獄而上升，最終灰身滅智，這是有為造作的四諦法，是思議法。大乘也說明心生一切法，指的是十法界。如果觀察心是有善有惡的，惡就是三品三途的因果，善就是三品修羅、人、天的因果。觀察這六品無常生滅，能觀察的心也念念不住。而且能觀察的和所觀察的都是因緣所生，因緣所生就是空。這些都是二乘的因果法。如果觀察這個空，就會有墮落二邊的危險，要麼沉溺於空，要麼滯留于有。因此要生起大慈悲心，進入假有來化度眾生。實際上沒有身體，卻假裝有身體；實際上沒有空，卻假說空，以此來化導眾生，這就是菩薩的因果法。

【English Translation】 English version: Seven is using antidotes to help open wisdom. Eight is knowing the order and stages of practice. Nine is being able to abide in patience. Ten is having no love or attachment to anything. Since one has attained the subtle realm, one makes a vow to compassionately save others. Then, one begins to practice the vow, fulfilling the vows and practices. If the vows and practices are skillfully applied, then the breaking of afflictions will be all-pervasive. In the process of universally breaking afflictions, one must accurately identify the points of access and obstruction, so that the practice of the 'limbs of enlightenment' can proceed smoothly. One must also use antidotes to help open the path of wisdom. In the process of cultivating the path, one can clearly understand the stages of oneself and others. Abiding in patience, one is not attached to external and internal honor and disgrace, maintaining the middle way of Dharma love. Therefore, one can quickly enter the stage of a Bodhisattva. For example, Vishvakarman (the celestial architect) builds exquisite halls, with proper spacing, the gaps can accommodate the rope and ink, towering majestically in the heavens, not something that clumsy craftsmen can measure and imitate. It is also like a skilled painter drawing an image, its outline is lifelike, the bones and spirit are vivid, full of vitality, not something that those who only fill in colors can embellish. These ten levels of contemplation, horizontally and vertically, are subtle and exquisite. In the beginning, one can distinguish the truth and falsehood of realms, in the middle, one can make the right practice and auxiliary practice mutually beneficial, and in the end, one can abide in patience without attachment. The mind is complete, the method is skillful, comprehensive and complete, it can be used as a norm for beginners, sending practitioners to the other shore. This is not something that those Chan masters who only attain enlightenment in secret and Dharma masters who only recite scriptures can understand. This is precisely what the Tathagata (Thus Come One) diligently sought for countless eons, what he subtly realized in the Bodhi-mandala, what Sariputra (Shariputra) requested three times to be spoken, and what was explained three times with parables. It is right here! One, contemplating the mind as an inconceivable realm: This realm is difficult to describe, so first explain the conceivable realm, making the inconceivable realm easier to manifest. What is conceivable Dharma? The Hinayana also says that the mind gives rise to all dharmas, referring to the cause and effect of the six realms of reincarnation, the cycle of the three realms. If one abandons the status of an ordinary person and rejoices in the realm of a sage, then one will abandon the lower realms and ascend, eventually reducing the body to ashes and extinguishing wisdom, which is the active Four Noble Truths, which is conceivable Dharma. The Mahayana also explains that the mind gives rise to all dharmas, referring to the ten Dharma realms. If one observes that the mind has both good and evil, evil is the cause and effect of the three inferior realms, and good is the cause and effect of the three superior realms of Asuras, humans, and devas. Observing these six realms of impermanent arising and ceasing, the mind that observes is also constantly changing. Moreover, what is observed and what is observed are all arising from conditions, and arising from conditions is emptiness. These are all the cause and effect dharmas of the Two Vehicles. If one observes this emptiness, there is a danger of falling into the two extremes, either sinking into emptiness or lingering in existence. Therefore, one must generate great compassion and enter into provisional existence to transform sentient beings. In reality, there is no body, but one pretends to have a body; in reality, there is no emptiness, but one provisionally speaks of emptiness, using this to transform and guide sentient beings, which is the cause and effect Dharma of a Bodhisattva.

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也。觀此法能度所度。皆是中道實相之法。畢竟清凈。誰善誰惡。誰有誰無。誰度誰不度。一切法悉如是。是佛因果法也。此之十法邐迤淺深皆從心出。雖是大乘無量四諦所攝。猶是思議之境。非今止觀所觀也。不可思議境者。如華嚴云。心如工畫師造種種五陰。一切世間中莫不從心造。種種五陰者。如前十法界五陰也。法界者三義。十數是能依。法界是所依。能所合稱。故言十法界。又此十法各各因各各果。不相混濫故言十法界。又此十法一一當體。皆是法界故言十時界(云云)。十法界通稱陰入界。其實不同。三途是有漏惡陰界入。三善是有漏善陰界入。二乘是無漏陰界入。菩薩是亦有漏亦無漏陰界入。佛是非有漏非無漏陰界入。釋論云。法無上者涅槃是。即非有漏非無漏法也。無量義經云。佛無諸大陰界入者。無前九陰界入也。今言有者有涅槃常住陰界入也。大經云。因滅無常色獲得常色。受想行識亦復如是。常樂重沓即積聚義。慈悲覆蓋即陰義。以十種陰界不同故。故名五陰世間也。攬五陰通稱眾生。眾生不同。攬三途陰罪苦眾生。攬人天陰受樂眾生。攬無漏陰真聖眾生。攬慈悲陰大士眾生。攬常住陰尊極眾生。大論云。眾生無上者佛是。豈與凡下同。大經云。歌羅邏時名字異。乃至老時名字異。芽時名字異

【現代漢語翻譯】 現代漢語譯本： 是的。觀察這種能度者和被度者的法，都是中道實相的法，畢竟清凈。誰是善，誰是惡？誰有，誰無？誰被度，誰不被度？一切法都是這樣，是佛的因果法。這十種法，從淺到深，都是從心中產生。雖然被大乘無量四諦所包含，仍然是思議的境界，不是現在止觀所觀察的。不可思議的境界，如《華嚴經》所說：『心如工畫師，造種種五陰（色、受、想、行、識五種構成要素）。一切世間中，沒有不是從心造的。』種種五陰，如前面所說的十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的五陰。法界有三種含義：十數是能依，法界是所依，能依和所依合稱，所以說十法界。又這十法各自有各自的因和各自的果，不相混淆，所以說十法界。又這十法一一當體，都是法界，所以說十法界。十法界統稱為陰、入、界（五陰、十二入、十八界），但其實不同。三途（地獄、餓鬼、畜生）是有漏的惡陰、界、入。三善（人、天、阿修羅）是有漏的善陰、界、入。二乘（聲聞、緣覺）是無漏的陰、界、入。菩薩是既有漏又無漏的陰、界、入。佛是非有漏非無漏的陰、界、入。《釋論》說：『法無上者，涅槃（寂滅）是。』就是非有漏非無漏法。《無量義經》說：『佛無諸大陰界入者』，是沒有前九種陰、界、入。現在說有，是有涅槃常住的陰、界、入。《大涅槃經》說：『因滅無常色，獲得常色。受、想、行、識也是這樣。』常樂重疊就是積聚的意思，慈悲覆蓋就是陰的意思。因為十種陰、界不同，所以名為五陰世間。總括五陰統稱為眾生。眾生不同，總括三途的陰是罪苦眾生，總括人天的陰是受樂眾生，總括無漏的陰是真聖眾生，總括慈悲的陰是大士眾生，總括常住的陰是尊極眾生。《大智度論》說：『眾生無上者，佛是。』怎麼能和凡夫下人相同呢？《大涅槃經》說：『歌羅邏（受胎第一週）時名字不同，乃至老時名字不同，芽時名字不同……』

【English Translation】 English version: Yes. Observing this Dharma of the one who liberates and the one who is liberated, all are the Dharma of the Middle Way's true nature, ultimately pure. Who is good, who is evil? Who has, who has not? Who is liberated, who is not liberated? All Dharmas are like this; they are the Buddha's Dharma of cause and effect. These ten Dharmas, from shallow to deep, all arise from the mind. Although encompassed by the immeasurable Four Noble Truths of the Mahayana, they are still within the realm of thought, not what is observed by the present cessation-and-contemplation. The inconceivable realm is as the Avatamsaka Sutra says: 'The mind is like a skilled painter, creating all kinds of Five Skandhas (form, feeling, perception, volition, and consciousness). In all the worlds, there is nothing that is not made from the mind.' The various Five Skandhas are like the Five Skandhas of the aforementioned Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). The Dharma Realm has three meanings: the ten numbers are the able-to-rely-on, the Dharma Realm is the relied-upon; the able-to-rely-on and the relied-upon are combined and called the Ten Dharma Realms. Also, each of these ten Dharmas has its own cause and its own effect, not mixed up, so they are called the Ten Dharma Realms. Also, each of these ten Dharmas, in its very essence, is the Dharma Realm, so they are called the Ten Dharma Realms. The Ten Dharma Realms are collectively called Skandhas, Entrances, and Realms (Five Skandhas, Twelve Entrances, and Eighteen Realms), but in reality, they are different. The Three Evil Paths (hell-beings, hungry ghosts, animals) are defiled evil Skandhas, Entrances, and Realms. The Three Good Paths (humans, devas, asuras) are defiled good Skandhas, Entrances, and Realms. The Two Vehicles (sravakas and pratyekabuddhas) are undefiled Skandhas, Entrances, and Realms. Bodhisattvas are both defiled and undefiled Skandhas, Entrances, and Realms. Buddhas are neither defiled nor undefiled Skandhas, Entrances, and Realms. The Shastra says: 'The unsurpassed Dharma is Nirvana (extinction),' which is the neither defiled nor undefiled Dharma. The Immeasurable Meanings Sutra says: 'The Buddha has no great Skandhas, Entrances, and Realms,' meaning without the previous nine Skandhas, Entrances, and Realms. Now, when it is said to have, it has the Nirvana's permanent Skandhas, Entrances, and Realms. The Great Nirvana Sutra says: 'Because of the extinction of impermanent form, one obtains permanent form. Feeling, perception, volition, and consciousness are also like this.' Constant joy piled up is the meaning of accumulation; compassion covering is the meaning of Skandha. Because the ten kinds of Skandhas and Realms are different, it is called the world of the Five Skandhas. Comprehending the Five Skandhas is collectively called sentient beings. Sentient beings are different; comprehending the Skandhas of the Three Evil Paths are suffering sentient beings; comprehending the Skandhas of humans and devas are joyful sentient beings; comprehending the undefiled Skandhas are true saintly sentient beings; comprehending the Skandhas of compassion are great Bodhisattva sentient beings; comprehending the permanent Skandhas are supremely honored sentient beings. The Great Treatise says: 'The unsurpassed among sentient beings is the Buddha.' How can they be the same as ordinary, lowly people? The Great Nirvana Sutra says: 'The name at the time of Kalala (first week of conception) is different, and even the name at old age is different, the name at the time of sprout is different...'

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。乃至果時名字亦異。直約一期十時差別。況十界眾生寧得不異。故名眾生世間也。十種所居通稱國土世間者。地獄依赤鐵住。畜生依地水空住。修羅依海畔海底住。人依地住。天依宮殿住。六度菩薩同人依地住。通教菩薩惑未盡同人天依住。斷惑盡者依方便土住。別圓菩薩惑未盡者。同人天方便等住。斷惑盡者依實報土住。如來依常寂光土住。仁王經云。三賢十聖住果報。唯佛一人居凈土。土土不同故名國土世間也。此三十種世間悉從心造。又十種五陰一一各具十法。謂如是相性體力作因緣果報本末究竟等。先總釋。后隨類釋。總釋者。夫相以據外覽而可別。釋論云。易知故名為相。如水火相異則易可知。如人面色具諸休否。覽外相即知其內。昔孫劉相顯。曹公相隱。相者舉聲大哭。四海三分百姓荼毒。若言有相闇者不知。若言無相占者洞解。當隨善相者信人面外具一切相也。心亦如是具一切相。眾生相隱彌勒相顯。如來善知故遠近皆記。不善觀者不信心具一切相。當隨如實觀者信心具一切相也。如是性者。性以據內。總有三義。一不改名性。無行經稱不動性。性即不改義也。又性名性分。種類之義分分不同。各各不可改。又性是實性。實性即理性。極實無過。即佛性異名耳。不動性扶空。種性扶假。實性扶中。今

【現代漢語翻譯】 乃至證果的時候，佛的名稱也各不相同。這只是就一生中的十個階段來區分。更何況十法界的眾生，怎麼可能沒有差別呢？所以稱為眾生世間（Sattvaloka）。 十種眾生所居住的地方，統稱為國土世間（Vishayaloka）。地獄道的眾生依赤鐵（Kharalohita）而住；畜生道的眾生依地、水、空而住；修羅（Asura）道的眾生依海邊、海底而住；人道的眾生依地而住；天道的眾生依宮殿而住；修六度（Paramita）的菩薩（Bodhisattva）和人道的眾生一樣依地而住；通教（Ekavyavaharika）的菩薩，如果煩惱沒有斷盡，就和人、天一樣依處而住；斷盡煩惱的，就依方便土（Upayabhumi）而住；別教（Prthagjana）和圓教（Tathata）的菩薩，如果煩惱沒有斷盡，就和人、天一樣住在方便土等地方；斷盡煩惱的，就依實報土（Pratibhasabhumih）而住；如來（Tathagata）依常寂光土（Nityasukhavipulabhumih）而住。《仁王經（Karunika-raja-prajnaparamita-sutra）》說：『三賢十聖（Trini-arya-dasa-arya）住在果報土（Vipaka-bhumi），只有佛一人住在凈土（Buddha-ksetra）。』因為佛土各不相同，所以稱為國土世間。 這三十種世間，都是由心所造。又有十種五陰（Panca-skandha），每一種都各自具有十法，即如是相、性、體、力、作、因、緣、果、報、本末究竟等。先總的解釋，然後按照類別解釋。總的解釋是：相，是根據外在的表象來辨別的。《釋論（Mahaprajnaparamitopadesa）》說：『容易認識的叫做相。』比如水和火的相不同，就容易認識。比如人的面色，具有各種吉兇的徵兆，觀察外在的相，就能知道其內在的情況。過去孫權、劉備的相顯露在外，曹操的相隱藏在內。相者舉聲大哭，預示著四海三分，百姓受苦。如果說有相，愚昧的人不知道；如果說沒有相，占卜的人卻能洞察。應當相信善於看相的人，人的面貌外表具備一切相。心也是這樣，具備一切相。眾生的相隱藏，彌勒（Maitreya）的相顯現。如來善於瞭解，所以遠近都知道。不善於觀察的人，不相信心具備一切相。應當相信如實觀察的人，相信心具備一切相。 如是性，性是根據內在的本質。總共有三種含義：一是不改變叫做性。《無行經（Akinchanasutra）》稱為不動性。性就是不改變的意思。二是性叫做性分，種類不同的意思，各各不同，各自不可改變。三是性是實性，實性就是理性，最真實不過，就是佛性（Buddha-dhatu）的異名。不動性扶助空，種性扶助假，實性扶助中。現在

【English Translation】 Even the names of Buddhas differ at the time of fruition. This is merely a distinction based on the ten stages of a single lifetime. How much more different are the beings of the Ten Realms? Therefore, it is called the 'Sentient Beings Realm' (Sattvaloka). The abodes of the ten kinds of beings are collectively called the 'Land Realm' (Vishayaloka). Beings in hells dwell on red-hot iron; beings in the animal realm dwell on land, water, and in the air; beings in the Asura realm dwell by the sea and under the sea; humans dwell on land; beings in the heavens dwell in palaces; Bodhisattvas practicing the Six Paramitas dwell on land like humans; Bodhisattvas of the Common Teaching (Ekavyavaharika), if their afflictions are not exhausted, dwell like humans and gods; those who have exhausted their afflictions dwell in the Expedient Land (Upayabhumi); Bodhisattvas of the Distinct Teaching (Prthagjana) and Perfect Teaching (Tathata), if their afflictions are not exhausted, dwell in Expedient Lands like humans and gods; those who have exhausted their afflictions dwell in the Land of Actual Reward (Pratibhasabhumih); Tathagatas dwell in the Land of Eternal Tranquil Light (Nityasukhavipulabhumih). The Karunika-raja-prajnaparamita-sutra says: 'The Three Sages and Ten Saints (Trini-arya-dasa-arya) dwell in the Land of Retribution (Vipaka-bhumi), only the Buddha alone dwells in the Pure Land (Buddha-ksetra).' Because the Buddha-lands are different, it is called the 'Land Realm'. These thirty kinds of realms are all created from the mind. Furthermore, each of the ten kinds of Five Skandhas (Panca-skandha) possesses ten dharmas, namely: suchness of appearance, nature, substance, power, action, cause, condition, effect, retribution, and ultimate conclusion. First, a general explanation, then an explanation according to categories. The general explanation is: 'Appearance' is distinguished by observing external phenomena. The Mahaprajnaparamitopadesa says: 'Easy to know is called appearance.' For example, the appearances of water and fire are different and easy to know. For example, a person's complexion has various auspicious and inauspicious signs. Observing the external appearance, one can know the internal situation. In the past, the appearances of Sun Quan and Liu Bei were revealed externally, while the appearance of Cao Cao was hidden internally. The physiognomist cried loudly, predicting that the four seas would be divided into three, and the people would suffer. If one says there is appearance, the ignorant do not know; if one says there is no appearance, the diviner can see through it. One should believe those who are good at physiognomy, that a person's face possesses all appearances. The mind is also like this, possessing all appearances. The appearances of sentient beings are hidden, while the appearance of Maitreya is manifest. The Tathagata is good at understanding, so he knows both near and far. Those who are not good at observing do not believe that the mind possesses all appearances. One should believe those who observe truthfully, believing that the mind possesses all appearances. Suchness of 'Nature' is based on the internal essence. There are three meanings in total: First, 'unchanging' is called nature. The Akinchanasutra calls it 'immovable nature'. Nature means unchanging. Second, nature is called 'nature-division', meaning different kinds, each different and unchangeable. Third, nature is 'real nature', real nature is 'rational nature', the most real, which is another name for Buddha-nature (Buddha-dhatu). Immovable nature supports emptiness, nature-division supports provisionality, and real nature supports the middle way. Now

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明內性不可改。如竹中火性雖不可見不得言無。燧人乾草遍燒一切。心亦如是具一切五陰性。雖不可見不得言無。以智眼觀具一切性。世間人可笑。以其偏聞判圓經。涅槃明佛知眾生有佛性判為極常。法華明佛知一切法如是性判為無常。豈可以少知為常多知為無常。又法華云。佛知一切法皆是一種一性。此語亦少。何故判為無常。又有師。判法華十如。前五如屬凡是權。后五屬聖為實。依汝所判則凡無實永不得成聖。聖無權非正遍知。此乃專輒之說。誣佛慢凡耳。又涅槃明一切眾生悉有佛性。而言是常。凈名云一切眾生即菩提相。判是無常。若佛性菩提相異者。可一常一無常。若不異者此判大謬。如占者見王相王性俱得登極。佛性菩提相何故不同。如是體者主質故名體。此十法界陰俱用色心為體質也。如是力者。堪任力用也。如王力士千萬技能病故謂無病差有用。心亦如是具有諸力。煩惱病故不能運動。如實觀之具一切力。如是作者。運為建立名作。若離心者更無所作。故知心具一切作也。如是因者。招果為因亦名為業。十法界業起自於心。但使有心諸業具足。故名如是因也。如是緣者。緣名緣由助業皆是緣義。無明愛等能潤于業。即心為緣也。如是果者。克獲為果。習因習讀於前。習果克獲於後。故言如是果也。如

{ "translations": [ "現代漢語譯本", "明瞭內在的自性是不可改變的。比如竹子中蘊含著火的性質，雖然看不見，但不能說它沒有。燧人氏用乾燥的草遍燃一切，心也是如此，具備一切五陰（色、受、想、行、識）的性質。雖然看不見，但不能說它沒有。用智慧的眼睛觀察，它具備一切性質。世間人可笑之處在於，他們以片面的見聞來判斷圓滿的經典。《涅槃經》闡明佛知道眾生具有佛性，判定為極常（永恒不變）；《法華經》闡明佛知道一切法都是如是之性，判定為無常（變化不定）。難道可以用少量的認知就認為是常，而用大量的認知就認為是無常嗎？", "而且《法華經》說：『佛知道一切法都是一種、一個自性。』這種說法也只是片面的。為什麼判定為無常呢？還有一些法師，判斷《法華經》的十如是（如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等），認為前五如是屬於凡夫，是權宜之說；后五如是屬於聖人，是真實之說。按照你的判斷，那麼凡夫就永遠沒有真實，永遠不能成聖；聖人沒有權宜之說，就不是真正的遍知（無所不知）。這乃是擅自妄為的說法，是誣衊佛、輕慢凡夫啊！", "還有，《涅槃經》闡明一切眾生都具有佛性，所以說是常；《維摩詰經》說一切眾生就是菩提相（覺悟的相），卻判定為無常。如果佛性和菩提相是不同的，還可以一個說是常，一個說是無常。如果不是不同的，這種判斷就大錯特錯了。比如相面的人看到某人具有帝王之相和帝王之性，就知道他能夠登上王位。佛性和菩提相為什麼就不能相同呢？", "像這樣，體，是作為主體和本質，所以稱為體。這十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的五陰都用色（物質）和心（精神）作為體質。", "像這樣，力，是堪能任用的力量。比如國王或力士有千萬種技能，但因為生病了，就說他沒有力量，病好了才能發揮作用。心也是如此，具有各種力量，但因為有煩惱的病，所以不能發揮作用。如實地觀察，它具備一切力量。", "像這樣，作，是運作和建立，稱為作。如果離開了心，就沒有什麼可以作為的。所以知道心具備一切作為。", "像這樣，因，是招感果報的原因，也稱為業。十法界的業都是從心中產生的。只要有心，各種業就都具備。所以稱為如是因。", "像這樣，緣，緣的意思是緣由，幫助業的都是緣。無明（不明白事理）和愛等能夠滋潤業，就是以心為緣。", "像這樣，果，是剋期獲得的結果。習因習讀在前，習果剋期獲得在後。所以說如是果。", "English version", 'The intrinsic nature is immutable. For example, fire exists within bamboo; though invisible, we cannot say it is not there. Suiren (燧人) [a legendary figure who discovered fire] used dry grass to ignite everything. The mind is similar, possessing the nature of all five skandhas (五陰) [form, feeling, perception, mental formations, and consciousness]. Though invisible, we cannot say it is not there. With the eye of wisdom, observe that it possesses all natures. Worldly people are laughable because they judge the complete sutras based on partial knowledge. The Nirvana Sutra (涅槃經) clarifies that the Buddha knows sentient beings possess Buddha-nature (佛性) [the potential for enlightenment], deeming it utterly constant. The Lotus Sutra (法華經) clarifies that the Buddha knows all dharmas (法) [teachings, phenomena] are of suchness (如是) [thusness, suchness] nature, deeming it impermanent. How can one deem something constant with little knowledge and impermanent with much knowledge?', 'Moreover, the Lotus Sutra says: \'The Buddha knows all dharmas are of one kind, one nature.\' This statement is also partial. Why deem it impermanent? Furthermore, some teachers judge the Ten Suchnesses (十如是) [ten aspects of reality: suchness of appearance, nature, entity, power, influence, cause, condition, effect, retribution, and their consistency from beginning to end] of the Lotus Sutra, considering the first five as belonging to ordinary beings and being provisional, while the latter five belong to sages and are real. According to your judgment, ordinary beings will never have reality and can never become sages. Sages without provisional means are not truly omniscient. This is merely arbitrary talk, slandering the Buddha and belittling ordinary beings!', 'Furthermore, the Nirvana Sutra clarifies that all sentient beings possess Buddha-nature, and therefore it is constant. The Vimalakirti Sutra (淨名經) says all sentient beings are the aspect of Bodhi (菩提) [enlightenment], yet it is deemed impermanent. If Buddha-nature and the aspect of Bodhi are different, then one could be constant and the other impermanent. If they are not different, this judgment is greatly mistaken. For example, a fortune-teller sees that someone has the appearance and nature of a king, and knows they will ascend the throne. Why are Buddha-nature and the aspect of Bodhi not the same?', 'Thus, \'entity\' (體) [substance, essence] is so-called because it is the subject and fundamental quality. The five skandhas of these Ten Dharma Realms (十法界) [the realms of hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas] all use form (色) [matter] and mind (心) [consciousness] as their substance.', 'Thus, \'power\' (力) [capacity, potential] is the ability to be capable and useful. For example, a king or strongman has thousands of skills, but because of illness, it is said they have no power; only when the illness is cured can they be useful. The mind is similar, possessing all powers, but because of the illness of afflictions, it cannot function. Truly observe that it possesses all powers.', 'Thus, \'function\' (作) [action, creation] is operation and establishment, called function. If separated from the mind, there is nothing that can be done. Therefore, know that the mind possesses all functions.', 'Thus, \'cause\' (因) [hetu, cause] is the cause that invites karmic results, also called karma (業) [action]. The karma of the Ten Dharma Realms arises from the mind. As long as there is mind, all karmas are complete. Therefore, it is called suchness of cause.', 'Thus, \'condition\' (緣) [pratyaya, condition] means the reason or cause; assisting karma is the meaning of condition. Ignorance (無明) [lack of understanding] and love, etc., can moisten karma, which is the mind as condition.', 'Thus, \'effect\' (果) [phala, result] is the result obtained at a specific time. The cause is practiced and studied before, and the result is obtained at a specific time later. Therefore, it is called suchness of effect.' ] }

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是報者。酬因曰報。習因習果通名為因牽後世報。此報酬于因也。如是本末究竟等者。相為本報為末。本末悉從緣生。緣生故空。本末皆空。此就空為等也。又相但有字報亦但有字。悉假施設。此就假名為等。又本末互相表幟。覽初相表后報。睹后報知本相。如見施知富見富知施。初后相在。此就假論等也。又相無相無相而相。非相非無相。報無報無報而報非報非無報。一一皆入如實之際。此就中論等也。二類解者。束十法為四類三途以表苦為相。定惡聚為性。摧折色心為體。登刀入鑊為力。起十不善為作。有漏惡業為因。愛取等為緣。惡習果為果。三惡趣為報。本末皆癡為等。三善表樂為相。定善聚為性。升出色心為體。樂受為力。起五戒十善為作。白業為因。善愛取為緣。善習果為果。人天有為報。應就假名初后相在為等也。二乘表涅槃為相。解脫為性。五分為體。無係爲力。道品為作。無漏慧行為因。行行為緣。四果為果。既後有田中不生故無報(云云)。菩薩佛類者。緣因為相了因為性。正因為體。四弘為力。六度萬行為作。智慧莊嚴為因。福德莊嚴為緣。三菩提為果。大涅槃為報(云云)。因緣有逆順。順生死者有漏業為因。愛取等為緣。逆生死者以無漏正慧為因。行行為緣。俱損生破惑。順界外生死。亦

【現代漢語翻譯】 是『報』（pao，retribution）者，酬因曰報。『習』（xi，habitual action）因『習』果，通名為因，牽後世報。此報酬于因也。如是本末究竟等者，『相』（xiang，characteristic）為本，『報』為末。本末悉從緣生，緣生故空。本末皆空，此就空為等也。又『相』但有字，『報』亦但有字，悉假施設，此就假名為等。又本末互相表幟，覽初『相』表后『報』，睹后『報』知本『相』，如見施知富，見富知施。初后相在，此就假論等也。又『相』無『相』，無『相』而『相』，非『相』非無『相』，『報』無『報』，無『報』而『報』，非『報』非無『報』，一一皆入如實之際，此就中論等也。 二類解者，束十法為四類，三途以表苦為『相』，定惡聚為『性』（xing，nature），摧折色心為『體』（ti，essence），登刀入鑊為『力』（li，power），起十不善為『作』（zuo，action），有漏惡業為『因』（yin，cause），愛取等為『緣』（yuan，condition），惡習果為『果』（guo，result），三惡趣為『報』，本末皆癡為『等』（deng，equality）。三善表樂為『相』，定善聚為『性』，升出色心為『體』，樂受為『力』，起五戒十善為『作』，白業為『因』，善愛取為『緣』，善習果為『果』，人天有為『報』，應就假名初后相在為『等』也。二乘表涅槃（Nirvana）為『相』，解脫為『性』，五分為『體』，無係爲『力』，道品為『作』，無漏慧行為『因』，行行為『緣』，四果為『果』，既後有田中不生故無『報』(云云)。 菩薩佛類者，緣因為『相』，了因為『性』，正因為『體』，四弘為『力』，六度萬行為『作』，智慧莊嚴為『因』，福德莊嚴為『緣』，三菩提（Bodhi）為『果』，大涅槃為『報』(云云)。因緣有逆順，順生死者有漏業為『因』，愛取等為『緣』，逆生死者以無漏正慧為『因』，行行為『緣』，俱損生破惑，順界外生死，亦

【English Translation】 That which is called 'retribution' (pao), is the requital of a cause. 'Habitual action' (xi) as cause, 'habitual action' as result, are both generally called cause, drawing forth retribution in future lives. This retribution is the requital of a cause. As for 'suchness of beginning and end, ultimate equality', 'characteristic' (xiang) is the beginning, 'retribution' is the end. Beginning and end both arise from conditions, and because they arise from conditions, they are empty. Beginning and end are both empty; this is equality from the perspective of emptiness. Furthermore, 'characteristic' is merely a word, 'retribution' is also merely a word, all are provisional designations; this is equality from the perspective of provisional names. Moreover, beginning and end mutually indicate each other; observing the initial 'characteristic' indicates the subsequent 'retribution', beholding the subsequent 'retribution' reveals the original 'characteristic', like seeing giving and knowing wealth, seeing wealth and knowing giving. Beginning and end are mutually present; this is equality from the perspective of the provisional. Furthermore, 'characteristic' is no 'characteristic', no 'characteristic' yet 'characteristic', neither 'characteristic' nor no 'characteristic'; 'retribution' is no 'retribution', no 'retribution' yet 'retribution', neither 'retribution' nor no 'retribution'; each and every one enters the realm of suchness; this is equality from the perspective of the Middle Way. For the second category of explanation, binding the ten dharmas into four categories, the three evil paths are used to represent suffering as 'characteristic' (xiang), defining the accumulation of evil as 'nature' (xing), crushing form and mind as 'essence' (ti), ascending knives and entering cauldrons as 'power' (li), arising the ten non-virtuous actions as 'action' (zuo), defiled evil karma as 'cause' (yin), craving and grasping etc. as 'condition' (yuan), the result of evil habits as 'result' (guo), the three evil realms as 'retribution', beginning and end both being ignorance as 'equality' (deng). The three good paths represent happiness as 'characteristic', defining the accumulation of goodness as 'nature', ascending and excelling form and mind as 'essence', joyful reception as 'power', arising the five precepts and ten virtuous actions as 'action', white karma as 'cause', good craving and grasping as 'condition', the result of good habits as 'result', human and heavenly realms as 'retribution', it should be equality from the perspective of provisional names, beginning and end mutually present. The two vehicles represent Nirvana as 'characteristic', liberation as 'nature', the five aggregates as 'essence', non-attachment as 'power', the path factors as 'action', undefiled wisdom practice as 'cause', practice as 'condition', the four fruits as 'result', since there is no arising in the field of future existence, there is no 'retribution' (etc.). Those of the Bodhisattva and Buddha categories, causal cause is 'characteristic', conditioning cause is 'nature', direct cause is 'essence', the four vows are 'power', the six perfections and myriad practices are 'action', wisdom adornment is 'cause', merit adornment is 'condition', the three Bodhis (Bodhi) are 'result', great Nirvana is 'retribution' (etc.). Causes and conditions have reverse and forward order; for those who follow birth and death, defiled karma is 'cause', craving and grasping etc. are 'condition'; for those who reverse birth and death, undefiled right wisdom is 'cause', practice is 'condition', both damaging birth and breaking delusion, following birth and death beyond the realms, also

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以無漏慧為因。無明等為緣。若逆生死即以中道慧為因。萬行為緣。俱損變易生死故。因緣既爾。餘者逆順準此可知。若依聲聞但九無十。若依大乘三佛義佛有報身。若依斷惑盡義則無後報。九之與十斟酌可解。眾生世間既是假名無體。分別攬實法假施設耳。所謂惡道眾生相性體力究竟等(云云)。善道眾生相性體力究竟等。無漏眾生相性體力究竟等。菩薩佛法界相性體力究竟等。準例皆可解。國土世間亦具十種法。所謂惡國土相性體力等(云云)。善國土無漏國土。佛菩薩國土相性體力(云云)。夫一心具十法界。一法界又具十法界百法界。一界具三十種世間。百法界即具三千種世間。此三千在一念心。若無心而已。介爾有心即具三千。亦不言一心在前一切法在後。亦不言一切法在前一心在後。例如八相遷物。物在相前物不被遷。相在物前亦不被遷。前亦不可后亦不可。只物論相遷只相遷論物。今心亦如是。若從一心生一切法者。此則是縱。若心一時含一切法者。此即是橫。縱亦不可橫亦不可。只心是一切法。一切法是心故。非縱非橫非一非異玄妙深絕。非識所識。非言所言。所以稱為不可思議境意在於此(云云)。問。心起必托緣。為心具三千法。為緣具。為共具。為離具。若心具者心起不用緣。若緣具者緣具不

【現代漢語翻譯】 現代漢語譯本 以無漏慧（沒有煩惱的智慧）為因，無明等（無知等等）為緣。如果逆轉生死，就以中道慧（不偏不倚的智慧）為因，萬行為緣。都損減變易生死。因緣既然如此，其餘的逆順情況可以參照這個來理解。如果依據聲聞乘（小乘佛教），只有九界而沒有第十界（佛界）。如果依據大乘佛教，三佛（法身佛、報身佛、應身佛）的意義是佛有報身。如果依據斷盡煩惱的意義，就沒有後世的果報。九界和十界的區別可以斟酌理解。眾生世間既然是假名，沒有實體，只是分別執取虛假的法而假立施設罷了。所謂惡道眾生的相、性、體力、究竟等（等等）。善道眾生的相、性、體力、究竟等。無漏眾生的相、性、體力、究竟等。菩薩佛法界的相、性、體力、究竟等。按照這個例子都可以理解。國土世間也具有十種法，所謂惡國土的相、性、體力等（等等）。善國土、無漏國土、佛菩薩國土的相、性、體力（等等）。 一心具足十法界，一法界又具足十法界，總共一百法界。一界具足三十種世間，一百法界就具足三千種世間。這三千種世間存在於一念心中。如果沒有心也就罷了，稍微有一點心就具足三千種世間。也不是說一心在前，一切法在後；也不是說一切法在前，一心在後。例如八相遷物（八種變化影響事物），物在相前，物不會被影響；相在物前，物也不會被影響。說在前不行，說在後也不行。只是從物來論相的變化，或者從相的變化來論物。現在心也是這樣。如果說從一心生出一切法，這就是縱向的；如果說心一時包含一切法，這就是橫向的。縱向也不可以，橫向也不可以。只是心就是一切法，一切法就是心，所以說非縱非橫，非一非異，玄妙深奧到了極點，不是意識所能認識的，不是語言所能表達的，所以稱為不可思議境界，意思就在這裡（等等）。 問：心生起必定依託因緣，是心具足三千法，還是緣具足，還是共同具足，還是分離具足？如果心具足，心生起就不用依託因緣；如果緣具足，緣具足不

【English Translation】 English version Taking Anāsrava-prajñā (wisdom without outflows) as the cause, and Avidyā (ignorance) etc. as the condition. If reversing Saṃsāra (cycle of birth and death), then taking Madhyamā-prajñā (Middle Way wisdom) as the cause, and myriad practices as the condition. Both diminish the mutable Saṃsāra. Since the cause and condition are like this, the remaining reverse and forward situations can be understood by referring to this. If according to Śrāvakayāna (the Vehicle of Disciples), there are only nine realms without the tenth realm (Buddha realm). If according to Mahāyāna (the Great Vehicle), the meaning of Trikāya (three bodies of Buddha - Dharmakāya, Sambhogakāya, Nirmāṇakāya) is that Buddha has Sambhogakāya (reward body). If according to the meaning of completely eradicating afflictions, there is no retribution in later lives. The difference between the nine realms and the ten realms can be carefully considered and understood. Since the world of sentient beings is a provisional name without substance, it is merely a false establishment based on the discriminatory grasping of unreal Dharmas. The so-called characteristics, nature, physical power, ultimate state, etc. of sentient beings in evil realms (etc.). The characteristics, nature, physical power, ultimate state, etc. of sentient beings in good realms. The characteristics, nature, physical power, ultimate state, etc. of Anāsrava (without outflows) sentient beings. The characteristics, nature, physical power, ultimate state, etc. of Bodhisattva-Buddha-dhātu (Bodhisattva-Buddha realm). All can be understood according to this example. The world of lands also possesses ten kinds of Dharmas, the so-called characteristics, nature, physical power, etc. of evil lands (etc.). Good lands, Anāsrava (without outflows) lands, the characteristics, nature, physical power, etc. of Buddha-Bodhisattva lands (etc.). One mind fully possesses the ten Dharma-dhātus (ten realms), and one Dharma-dhātu again fully possesses ten Dharma-dhātus, totaling one hundred Dharma-dhātus. One realm fully possesses thirty kinds of Lokas (worlds), and one hundred Dharma-dhātus fully possess three thousand kinds of Lokas (worlds). These three thousand kinds of Lokas (worlds) exist in one thought-moment. If there is no mind, then that's it; if there is even a slight bit of mind, then it fully possesses three thousand kinds of Lokas (worlds). It is not that one mind is in front and all Dharmas are behind; nor is it that all Dharmas are in front and one mind is behind. For example, in the eight aspects of change affecting things, if the thing is in front of the aspect, the thing will not be affected; if the aspect is in front of the thing, the thing will also not be affected. Saying it is in front is not right, saying it is behind is also not right. It is only from the thing that one discusses the change of the aspect, or from the change of the aspect that one discusses the thing. Now, the mind is also like this. If it is said that all Dharmas arise from one mind, then this is vertical; if it is said that the mind simultaneously contains all Dharmas, then this is horizontal. Neither vertical nor horizontal is acceptable. It is just that the mind is all Dharmas, and all Dharmas are the mind, therefore it is said to be neither vertical nor horizontal, neither one nor different, profoundly mysterious to the extreme, not knowable by consciousness, not expressible by language, therefore it is called the inconceivable realm, the meaning lies here (etc.). Question: The arising of the mind must rely on conditions. Does the mind fully possess three thousand Dharmas, or do the conditions fully possess them, or do they jointly possess them, or do they separately possess them? If the mind fully possesses them, then the arising of the mind does not need to rely on conditions; if the conditions fully possess them, then the conditions fully possess them without

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關心。若共具者未共各無共時安有。若離具者既離心離緣那忽心具。四句尚不可得。云何具三千法耶。答。地人云。一切解惑真妄依持法性。法性持真妄真妄依法性也。攝大乘雲。法性不為惑所染。不為真所凈。故法性非依持。言依持者阿黎耶是也。無沒無明盛持一切種子。若從地師則心具一切法。若從攝師則緣具一切法。此兩師各據一邊。若法性生一切法者。法性非心非緣。非心故而心生一切法者。非緣故亦應緣生一切法。何得獨言法性是真妄依持耶。若言法性非依持黎耶是依持。離法性外別有黎耶依持。則不關法性。若法性不離黎耶。黎耶依持即是法性依持。何得獨言黎耶是依持。又違經。經言。非內非外亦非中間。亦不常自有。又違龍樹。龍樹云。諸法不自生。亦不從他生。不共不無因。更就譬檢。為當依心故有夢。依眠故有夢。眠法合心故有夢。離心離眠故有夢。若依心有夢者。不眠應有夢。若依眠有夢者。死人如眠應有夢。若眠心兩合而有夢者。眠人那有不夢時。又眠心各有夢。合可有夢。各既無夢。合不應有。若離心離眠而有夢者。虛空離二應常有夢。四句求夢尚不得。云何于眠夢見一切事。心喻法性夢喻黎耶。云何偏據法性黎耶生一切法。當知四句求心不可得。求三千法亦不可得。既橫從四句生三千法

【現代漢語翻譯】 現代漢語譯本：關心。如果共同具有者，未共同、各自沒有，共同的時候怎麼會有？如果離開具有者，既然離開了心和緣，怎麼忽然說心具有？四句尚且不可得，怎麼說具有三千法呢？回答：地論師說，一切解惑的真妄都依賴於法性（Dharmata, 事物的本性）。法性持真妄，真妄依法性。攝大乘論說，法性不被迷惑所染污，不被真所凈化，所以法性不是依持。所說的依持，是阿黎耶識（Alaya-vijnana, 藏識）是。無沒的無明盛大地持有一切種子。如果按照地論師的觀點，那麼心具有一切法。如果按照攝論師的觀點，那麼緣具有一切法。這兩位論師各自佔據一邊。如果說法性生一切法，那麼法性非心非緣。因為非心，所以心生一切法；因為非緣，所以也應該緣生一切法。怎麼能單獨說法性是真妄的依持呢？如果說法性不是依持，阿黎耶識是依持，離開法性之外另有阿黎耶識依持，那麼就不關法性的事。如果法性不離開阿黎耶識，阿黎耶識的依持就是法性的依持，怎麼能單獨說阿黎耶識是依持呢？又違背了經文。經文說，非內非外，亦非中間，也不常自有。又違背了龍樹（Nagarjuna, 中觀學派創始人）。龍樹說，諸法不自己產生，也不從他產生，不共同產生，也不無因而生。再用譬喻來檢驗。是依靠心而有夢，還是依靠睡眠而有夢，是睡眠和心合在一起而有夢，還是離開心和睡眠而有夢？如果依靠心而有夢，不睡眠也應該有夢。如果依靠睡眠而有夢，死人像睡眠一樣也應該有夢。如果睡眠和心兩相結合而有夢，睡眠的人哪有不夢的時候？又睡眠和心各自沒有夢，合在一起才可以有夢，各自既然沒有夢，合在一起不應該有。如果離開心和睡眠而有夢，虛空離開二者應該常常有夢。四句尋求夢尚且不可得，怎麼在睡眠中夢見一切事？心比喻法性，夢比喻阿黎耶識。怎麼偏執於法性和阿黎耶識生一切法？應當知道四句尋求心不可得，尋求三千法也不可得。既然橫生出四句生三千法。

【English Translation】 English version: Concern. If those who possess together, neither together, nor each without, how can there be when together? If apart from those who possess, since apart from mind and condition, how can it be said that the mind possesses? The four sentences are not attainable, how can it be said to possess three thousand dharmas? Answer: The Earth Master says, all delusions of truth and falsehood rely on Dharmata (法性, the nature of things). Dharmata holds truth and falsehood, truth and falsehood rely on Dharmata. The Mahayana-samgraha says, Dharmata is not defiled by delusion, nor purified by truth, therefore Dharmata is not a support. What is meant by support is Alaya-vijnana (阿黎耶識, store consciousness). Unfailing ignorance greatly holds all seeds. If according to the Earth Master, then the mind possesses all dharmas. If according to the Samgraha Master, then conditions possess all dharmas. These two masters each hold one side. If Dharmata gives rise to all dharmas, then Dharmata is neither mind nor condition. Because it is not mind, therefore the mind gives rise to all dharmas; because it is not condition, therefore conditions should also give rise to all dharmas. How can it be said alone that Dharmata is the support of truth and falsehood? If it is said that Dharmata is not the support, Alaya-vijnana is the support, and apart from Dharmata there is another Alaya-vijnana as support, then it is not related to Dharmata. If Dharmata is not apart from Alaya-vijnana, the support of Alaya-vijnana is the support of Dharmata, how can it be said alone that Alaya-vijnana is the support? It also contradicts the sutras. The sutras say, neither inside nor outside, nor in between, nor constantly self-existent. It also contradicts Nagarjuna (龍樹, founder of the Madhyamaka school). Nagarjuna says, all dharmas do not arise by themselves, nor do they arise from others, nor do they arise together, nor do they arise without cause. Let us examine it further with a metaphor. Is it because of the mind that there is a dream, or because of sleep that there is a dream, is it because sleep and mind are combined that there is a dream, or is it apart from mind and sleep that there is a dream? If it is because of the mind that there is a dream, there should be a dream without sleep. If it is because of sleep that there is a dream, a dead person should have a dream like sleep. If sleep and mind are combined to have a dream, how can a sleeping person not have a dream? Also, sleep and mind each do not have a dream, combined they can have a dream, since each does not have a dream, combined they should not have a dream. If apart from mind and sleep there is a dream, emptiness apart from the two should always have a dream. The four sentences seeking a dream are not attainable, how can one dream of all things in sleep? The mind is like Dharmata, the dream is like Alaya-vijnana. How can one be biased towards Dharmata and Alaya-vijnana giving rise to all dharmas? It should be known that the four sentences seeking the mind are not attainable, seeking the three thousand dharmas is also not attainable. Since it arbitrarily produces three thousand dharmas from the four sentences.

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不可得者。應從一念心滅生三千法耶心滅尚不能生一法。云何能生三千法耶。若從心亦滅亦不滅生三千法者。亦滅亦不滅其性相違。猶如水火二俱不立。云何能生三千法耶。若謂心非滅非不滅生三千法者。非滅非不滅非能非所。云何能所生三千法耶。亦縱亦橫求三千法不可得。非縱非橫求三千法亦不可得。言語道斷心行處滅。故名不可思議境。大經云。生生不可說。生不生不可說。不生生不可說。不生不生不可說。即此義也。當知第一義中一法不可得。況三千法。世諦中一心尚具無量法。況三千耶。如佛告德女。無明內有不。不也。外有不。不也。內外有不。不也。非內非外有不。不也。佛言。如是有。龍樹云。不自不他。不共不無因生。大經生生不可說。乃至不生。不生不可說。有因緣故亦可得說。謂四悉檀因緣也。雖四句冥寂。慈悲憐愍于無名相中假名相說。或作世界說心具一切法。聞者歡喜。如言三界無別法唯是一心造即其文也。或說緣生一切法。聞者歡喜。如言五欲令人墮惡道。善知識者是大因緣。所謂化導令得見佛。即其文也。或言因緣共生一切法。聞者歡喜。如言水銀和真金能涂諸色像。即其文也。或言離生一切法。聞者歡喜。如言十二因緣非佛作。非天人修羅作。其性自爾。即其文也。此四句即世界悉

【現代漢語翻譯】 現代漢語譯本： 『不可得』是指什麼？難道應該說從一念心的滅生出三千法嗎？心滅尚且不能生出一法，又怎麼能生出三千法呢？如果說從心『亦滅亦不滅』的狀態生出三千法，那麼『亦滅亦不滅』的性質是相互矛盾的，就像水火一樣不能並存，又怎麼能生出三千法呢？如果說心『非滅非不滅』地生出三千法，那麼『非滅非不滅』的狀態既非能動者也非所動者，又怎麼能有所能有所生出三千法呢？無論是縱向還是橫向地尋求三千法，都是不可得的；非縱向非橫向地尋求三千法，也是不可得的。言語的道路斷絕，心識的活動也止息，所以叫做不可思議的境界。《大般涅槃經》說：『生生不可說，生不生不可說，不生生不可說，不生不生不可說。』就是這個意思。應當知道在第一義諦中，一法都不可得，更何況三千法呢？但在世俗諦中，一心尚且具足無量法，更何況三千法呢？ 例如，佛告訴德女：『無明在內有嗎？』回答：『沒有。』『在外有嗎？』回答：『沒有。』『在內外都有嗎？』回答：『沒有。』『非內非外有嗎？』回答：『沒有。』佛說：『就是這樣。』龍樹菩薩說：『不自生，不他生，不共生，不無因生。』《大般涅槃經》說『生生不可說』，乃至『不生不生不可說』，但如果有因緣，也可以說，這就是四悉檀（Siddhartha，四種成就）的因緣。雖然四句都是寂滅的，但出於慈悲憐憫，在沒有名相中假立名相來說法，或者從世界層面來說心具足一切法，聽者就會歡喜。例如『三界無別法，唯是一心造』就是這個意思。或者說緣起生一切法，聽者就會歡喜。例如『五欲令人墮惡道，善知識者是大因緣，所謂化導令得見佛』就是這個意思。或者說因緣共同生一切法，聽者就會歡喜。例如『水銀和真金，能涂諸色像』就是這個意思。或者說離一切生一切法，聽者就會歡喜。例如『十二因緣非佛作，非天人修羅作，其性自爾』就是這個意思。這四句就是世界悉檀（Siddhartha，四種成就）。

【English Translation】 English version: What is meant by 'unattainable'? Should it be said that three thousand dharmas arise from the extinction of a single thought? If the extinction of the mind cannot even produce one dharma, how can it produce three thousand dharmas? If it is said that three thousand dharmas arise from the state of the mind being 'both extinct and not extinct,' then the nature of 'both extinct and not extinct' is contradictory, like water and fire cannot coexist. How can it produce three thousand dharmas? If it is said that the mind arises three thousand dharmas in a state of 'neither extinct nor not extinct,' then the state of 'neither extinct nor not extinct' is neither the agent nor the object. How can there be an agent and an object to produce three thousand dharmas? Whether seeking three thousand dharmas vertically or horizontally, they are unattainable; seeking three thousand dharmas neither vertically nor horizontally is also unattainable. The path of language is cut off, and the activity of consciousness ceases, therefore it is called an inconceivable realm. The Mahāparinirvāṇa Sūtra says: 'Arising arising is unspeakable, arising not arising is unspeakable, not arising arising is unspeakable, not arising not arising is unspeakable.' This is the meaning. It should be known that in the ultimate truth (first principle), even one dharma is unattainable, let alone three thousand dharmas. But in the conventional truth, a single mind possesses countless dharmas, let alone three thousand? For example, the Buddha asked the virtuous woman: 'Is ignorance within?' She replied, 'No.' 'Is it without?' She replied, 'No.' 'Is it both within and without?' She replied, 'No.' 'Is it neither within nor without?' She replied, 'No.' The Buddha said, 'It is so.' Nāgārjuna (菩薩名) said: 'Not self-produced, not other-produced, not jointly produced, not without cause produced.' The Mahāparinirvāṇa Sūtra says 'Arising arising is unspeakable,' and even 'not arising not arising is unspeakable,' but if there are conditions, it can also be spoken of, which is the condition of the four Siddharthas (Siddhartha，四種成就). Although the four statements are all silent, out of compassion, names are provisionally established in the absence of names and forms to teach the Dharma, or from the perspective of the world, it is said that the mind possesses all dharmas, and the listeners will rejoice. For example, 'The three realms have no separate dharmas, only created by a single mind' is the meaning. Or it is said that dependent origination produces all dharmas, and the listeners will rejoice. For example, 'The five desires cause people to fall into evil paths, and a good teacher is a great condition, which is to guide them to see the Buddha' is the meaning. Or it is said that conditions jointly produce all dharmas, and the listeners will rejoice. For example, 'Mercury and pure gold can coat various images' is the meaning. Or it is said that separation produces all dharmas, and the listeners will rejoice. For example, 'The twelve links of dependent origination are not made by the Buddha, nor by gods, humans, or asuras, but their nature is so' is the meaning. These four statements are the world Siddhartha (Siddhartha，四種成就).

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檀。說心生三千一切法也。云何為人悉檀。如言佛法如海唯信能入。信則道源功德母。一切善法由之生。汝但發三菩提心。是則出家禁戒具足。聞者生信。即其文也。或說緣生一切法。如言若不值佛當於無量劫墮地獄苦。以見佛故得無根信。如從伊蘭出生栴檀。聞者生信。或說合生一切法。如言心水澄清珠相自現。慈善根力見如此事。聞者生信。即其文也。或說離生一切法。如言非內觀得是智慧。乃至非內外觀得是智慧。若有住著先尼梵志小信尚不可得。況舍邪入正。聞者生信。即其文也。是為為人悉檀四句說心生三千一切法也。云何對治悉檀說心治一切惡。如言得一心者萬邪滅矣。即其文也。或說緣治一切惡。如說得聞無上大慧明。心定如地不可動。即其文也。或說因緣和合治一切惡。如言一分從思生一分從師得。即其文也。或說離治一切惡。我坐道場時不得一切法。空拳誑小兒誘度於一切。即其文也。是為對治悉檀心破一切惡。云何第一義悉檀心得見理。如言心開意解豁然得道。或說緣能見理。如言須臾聞之即得究竟三菩提。或說因緣和合得道。如快馬見鞭影即得正路。或說離能見理。如言無所得即是得。已是得無所得。是名第一義四句見理。何況心生三千法耶佛旨盡凈不在因緣共離。即世諦是第一義也。又四句

【現代漢語翻譯】 現代漢語譯本： 檀（Dāna，佈施）。講述心生三千一切法。什麼是『為人悉檀』（Lokābhisamgraha-siddhānta，隨順世間悉檀）呢？比如佛法如大海，唯有信才能進入。信是道的源頭，功德的母親，一切善法都由此而生。你只要發起三菩提心（三種覺悟之心），那麼出家的禁戒就具足了。聽聞者生起信心，這就是『為人悉檀』的文句。或者說緣起生一切法。比如如果不遇到佛，就要在無量劫中墮入地獄受苦。因為見到佛的緣故，得到無根信（清凈的信心）。如同從伊蘭（Erandaka，臭樹）中生長出栴檀（Candana，香樹）。聽聞者生起信心。或者說和合生一切法。比如心水澄清，寶珠的影像自然顯現。慈善的根基和力量能見到這樣的事情。聽聞者生起信心，這就是『為人悉檀』的文句。或者說離生一切法。比如不是向內觀才能得到智慧，乃至不是向內外觀才能得到智慧。如果有人執著，即使是先尼梵志（Śainika Brāhmaṇa，一種外道）的小小信心都不能得到，更何況捨棄邪見而歸入正道呢。聽聞者生起信心，這就是『為人悉檀』的文句。這就是用『為人悉檀』的四句來講述心生三千一切法。 什麼是『對治悉檀』（Pratipaksa-siddhānta，對治悉檀）呢？用來說明心能對治一切惡。比如得到一心，萬種邪惡都會消滅。這就是『對治悉檀』的文句。或者說緣起能對治一切惡。比如聽到無上大智慧光明，心安定如大地不可動搖。這就是『對治悉檀』的文句。或者說因緣和合能對治一切惡。比如一分從思考中產生，一分從老師那裡得到。這就是『對治悉檀』的文句。或者說離能對治一切惡。比如我坐在菩提道場時，沒有得到一切法，只是用空拳來哄騙小孩，以此來引導度化一切眾生。這就是『對治悉檀』的文句。這就是用『對治悉檀』來說明心能破除一切惡。 什麼是『第一義悉檀』（Paramārtha-siddhānta，第一義悉檀）呢？用來說明心能見到真理。比如心開意解，豁然開悟得道。或者說緣起能見到真理。比如短暫地聽聞佛法，就能得到究竟的三菩提（Samyak-saṃbodhi，正等正覺）。或者說因緣和合能得道。比如快馬見到鞭子的影子就能走上正路。或者說離能見到真理。比如沒有所得就是得到，已經得到的就是無所得。這叫做『第一義悉檀』的四句見理。更何況心能生出三千法呢？佛的旨意完全清凈，不在因緣和合或者分離之中。世俗諦（Saṃvṛti-satya，俗諦）就是第一義諦（Paramārtha-satya，真諦）。 又四句

【English Translation】 English version: Dāna (Charity). It speaks of the mind generating three thousand dharmas. What is Lokābhisamgraha-siddhānta (The doctrine of adaptation to the world)? For example, the Buddha's Dharma is like the sea, only faith can enter. Faith is the source of the path, the mother of merit, and all good dharmas arise from it. You only need to generate the three Bodhicittas (Three minds of enlightenment), then the precepts of renunciation are complete. Those who hear it generate faith, and that is the sentence of Lokābhisamgraha-siddhānta. Or it says that dependent origination generates all dharmas. For example, if one does not encounter the Buddha, one will fall into the suffering of hell for countless kalpas. Because of seeing the Buddha, one obtains rootless faith (pure faith). It is like sandalwood (Candana, fragrant tree) growing from Erandaka (a stinky tree). Those who hear it generate faith. Or it says that combination generates all dharmas. For example, when the water of the mind is clear, the image of the pearl naturally appears. The roots and power of charity can see such things. Those who hear it generate faith, and that is the sentence of Lokābhisamgraha-siddhānta. Or it says that separation generates all dharmas. For example, one cannot obtain wisdom by looking inward, and one cannot obtain wisdom by looking neither inward nor outward. If someone is attached, even the small faith of a Śainika Brāhmaṇa (a type of heretic) cannot be obtained, let alone abandoning heresy and entering the right path. Those who hear it generate faith, and that is the sentence of Lokābhisamgraha-siddhānta. This is using the four sentences of Lokābhisamgraha-siddhānta to speak of the mind generating three thousand dharmas. What is Pratipaksa-siddhānta (The doctrine of antagonism)? It is used to explain that the mind can cure all evils. For example, if one obtains single-mindedness, ten thousand evils will be destroyed. That is the sentence of Pratipaksa-siddhānta. Or it says that dependent origination can cure all evils. For example, hearing the light of unsurpassed great wisdom, the mind is as stable as the earth and cannot be moved. That is the sentence of Pratipaksa-siddhānta. Or it says that the combination of causes and conditions can cure all evils. For example, one part arises from thinking, and one part is obtained from the teacher. That is the sentence of Pratipaksa-siddhānta. Or it says that separation can cure all evils. For example, when I sat in the Bodhi-mandala, I did not obtain all dharmas, but only used an empty fist to deceive children, in order to guide and liberate all beings. That is the sentence of Pratipaksa-siddhānta. This is using Pratipaksa-siddhānta to explain that the mind can break all evils. What is Paramārtha-siddhānta (The doctrine of ultimate truth)? It is used to explain that the mind can see the truth. For example, when the mind opens and the intention is released, one suddenly attains enlightenment. Or it says that dependent origination can see the truth. For example, hearing the Dharma briefly, one can obtain complete Samyak-saṃbodhi (Perfect Enlightenment). Or it says that the combination of causes and conditions can lead to enlightenment. For example, a fast horse can see the shadow of the whip and take the right path. Or it says that separation can see the truth. For example, no attainment is attainment, and what has been attained is no attainment. This is called the four sentences of Paramārtha-siddhānta seeing the truth. How much more so can the mind generate three thousand dharmas? The Buddha's intention is completely pure and is not in the combination or separation of causes and conditions. Saṃvṛti-satya (Conventional truth) is Paramārtha-satya (Ultimate truth). Again, four sentences

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俱皆可說。說因亦是緣亦是。共亦是離亦是。若為盲人說乳。若貝若粖若雪若鶴。盲聞諸說即得解乳。即世諦是第一義諦。當知終日說終日不說。終日不說終日說。終日雙遮終日雙照。即破即立即立即破。經論皆爾。天親龍樹內鑒冷然。外適時宜各權所據。而人師偏解學者茍執。遂興矢石各保一邊。大乖聖道也。若得此意俱不可說俱可說。若隨便宜者應言無明法法性生一切法。如眠法法心則有一切夢事。心與緣合則三種世間三千相性皆從心起。一性雖少而不無。無明雖多而不有。何者。指一為多多非多。指多為一一非少。故名此心為不思議境也。若解一心一切心。一切心一心。非一非一切。一陰一切陰。一切陰一陰。非一非一切。一入一切入。一切入一入。非一非一切。一界一切界。一切界一界。非一非一切。一眾生一切眾生。一切眾生一眾生。非一非一切。一國土一切國土。一切國土一國土。非一非一切。一相一切相。一切相一相。非一非一切。乃至一究竟一切究竟。一切究竟一究竟。非一非一切。遍歷一切皆是不可思議境。若法性無明合有一切法陰界入等。即是俗諦。一切界入是一法界。即是真諦。非一非一切。即是中道第一義諦。如是遍歷一切法無非不思議三諦(云云)。若一法一切法。即是因緣所生法。是為

【現代漢語翻譯】 現代漢語譯本： 這些都可以說。說因也是緣也是，共同也是分離也是。如果為盲人描述乳，無論是貝殼、粖（一種香料）、雪還是鶴，盲人聽了這些描述就能理解乳。這就是世俗諦即是第一義諦。應當知道，終日說也等於終日不說，終日不說也等於終日說。終日雙重遮蔽也等於終日雙重照耀。即破即立，立即即破，經論都是如此。天親（Vasubandhu）和龍樹（Nagarjuna）內心明鑑，外在適應時宜，各自權衡所據。然而人師片面理解，學者茍且固執，於是引發爭端，各自保守一邊，大大違背了聖道。如果懂得這個道理，一切都不可說，一切又都可以說。如果隨順方便，應當說無明和法性生出一切法，如同睡眠時，睡眠的心就有一切夢境。心與緣結合，則三種世間（欲界、色界、無色界）和三千相性都從心而起。一性雖然少，但並非沒有；無明雖然多，但並非實有。為什麼呢？指一為多，多並非多；指多為一，一並非少。所以稱此心為不可思議境。如果理解一心即一切心，一切心即一心，非一也非一切。一陰即一切陰，一切陰即一陰，非一也非一切。一入即一切入，一切入即一入，非一也非一切。一界即一切界，一切界即一界，非一也非一切。一眾生即一切眾生，一切眾生即一眾生，非一也非一切。一國土即一切國土，一切國土即一國土，非一也非一切。一相即一切相，一切相即一相，非一也非一切。乃至一究竟即一切究竟，一切究竟即一究竟，非一也非一切。遍歷一切都是不可思議境。如果法性和無明合有一切法，陰、界、入等，這就是俗諦。一切界入是一法界，這就是真諦。非一也非一切，這就是中道第一義諦。如此遍歷一切法，無非不可思議三諦。如果一法即一切法，這就是因緣所生法，是為……

【English Translation】 English version: All of these can be spoken of. 'Cause' that is spoken of is also 'condition', and is also both 'together' and 'separate'. If one were to describe milk to a blind person, whether as a shell, 'malaya' (a kind of spice), snow, or a crane, the blind person, upon hearing these descriptions, would then understand milk. This is to say that conventional truth (saṃvṛti-satya) is the same as ultimate truth (paramārtha-satya). One should know that speaking all day is the same as not speaking all day, and not speaking all day is the same as speaking all day. Obscuring both all day is the same as illuminating both all day. 'Breaking' is 'establishing', and 'establishing' is 'breaking' immediately. The sutras and treatises are all like this. Vasubandhu (天親) and Nagarjuna (龍樹) inwardly discern with clarity, and outwardly adapt to the times, each weighing what they rely on. However, teachers understand partially, and students cling to things superficially, thus causing disputes, each guarding their own side, greatly deviating from the holy path. If one understands this meaning, then everything is both unspeakable and speakable. If one follows what is expedient, one should say that ignorance (avidyā) and the nature of phenomena (dharmatā) give rise to all phenomena, just as when one is asleep, the mind of sleep has all kinds of dream events. When the mind combines with conditions, then the three realms of existence (欲界、色界、無色界) and the three thousand aspects and natures all arise from the mind. Although 'one nature' is small, it is not non-existent; although ignorance is much, it is not truly existent. Why? Because pointing to 'one' as 'many', the 'many' are not truly many; pointing to 'many' as 'one', the 'one' is not truly few. Therefore, this mind is called an inconceivable realm. If one understands that one mind is all minds, and all minds are one mind, it is neither one nor all. One skandha (陰) is all skandhas, and all skandhas are one skandha, it is neither one nor all. One entrance (入) is all entrances, and all entrances are one entrance, it is neither one nor all. One realm (界) is all realms, and all realms are one realm, it is neither one nor all. One sentient being (眾生) is all sentient beings, and all sentient beings are one sentient being, it is neither one nor all. One land (國土) is all lands, and all lands are one land, it is neither one nor all. One characteristic (相) is all characteristics, and all characteristics are one characteristic, it is neither one nor all. And so on, until one ultimate (究竟) is all ultimates, and all ultimates are one ultimate, it is neither one nor all. Pervading all is the inconceivable realm. If the nature of phenomena and ignorance combine to have all phenomena, skandhas, realms, entrances, etc., this is conventional truth. All realms and entrances are one dharma realm, this is ultimate truth. Neither one nor all, this is the Middle Way, the ultimate truth. Thus, pervading all phenomena, there is nothing that is not the inconceivable three truths. If one dharma is all dharmas, this is the dharma produced by causes and conditions, and is...

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假名假觀也若一切法即一法。我說即是空空觀也。若非一非一切者即是中道觀。一空一切空無假中而不空。總空觀也。一假一切假無空中而不假。總假觀也。一中一切中無空假而不中。總中觀也。即中論所說不可思議一心三觀。歷一切法亦如是。若因緣所生一切法者。即方便隨情道種權智。若一切法一法我說即是空。即隨智一切智。若非一非一切亦名中道義者。即非權非實一切種智。例上一權一切權。一實一切實。一切非權非實。遍歷一切是不思議三智也。若隨情即隨他意語。若隨智即隨自意語。若非權非實即非自非他意語。遍歷一切法。無非漸頓不定不思議教門也。若解頓即解心。心尚不可得。云何當有趣非趣。若解漸即解一切法趣心。若解不定即解是趣不過。此等名異義同。軌則行人呼為三法。所照為三諦。所發為三觀。觀成為三智。教他呼為三語。歸宗呼為三趣。得斯意類一切皆成法門。種種味勿嫌煩(云云)。如如意珠天上勝寶。狀如芥粟。有大功能。凈妙五欲七寶琳瑯。非內畜非外入。不謀前後不擇多少。不作粗妙稱意豐儉。降雨穰穰不添不盡。蓋是色法尚能如此。況心神靈妙。寧不具一切法耶。又三毒惑心一念心起。尚復身邊利鈍八十八使。乃至八萬四千煩惱。若言先有那忽待緣。若言本無緣對即應。不

【現代漢語翻譯】 現代漢語譯本： 假名假觀，如果一切法即是一法，我說這就是空，是空觀。如果既非一也非一切，這就是中道觀。一空則一切空，沒有假和中而不空，這是總空觀。一假則一切假，沒有空和中而不假，這是總假觀。一中則一切中，沒有空和假而不中，這是總中觀。這就是《中論》所說的不可思議的一心三觀。歷經一切法也是如此。如果因緣所生一切法，這就是方便隨情道種權智（為適應眾生根器而設的權巧智慧）。如果一切法即一法，我說這就是空，即隨智一切智（佛陀的智慧，能知一切法）。如果既非一也非一切，也名為中道義，這就是非權非實一切種智（超越權巧和真實的圓滿智慧）。 例如，一權則一切權，一實則一切實，一切非權非實。遍歷一切，是不思議三智。如果隨情，就是隨他意語（順應他人意願的說法）。如果隨智，就是隨自意語（順應自己意願的說法）。如果非權非實，就是非自非他意語（既不順應自己也不順應他人的說法）。遍歷一切法，沒有不是漸、頓、不定、不可思議教門的。如果理解頓，就理解了心。心尚且不可得，怎麼會有趣非趣（可取與不可取）呢？如果理解漸，就理解了一切法趣心（一切法都趨向於心）。如果理解不定，就理解了是趣不過（趨向是不會錯的）。 這些名稱不同，意義相同。軌則行人稱之為三法（三種修行方法），所照為三諦（三種真理），所發為三觀（三種觀照方法），觀成則為三智（三種智慧），教他則稱為三語（三種說法），歸宗則稱為三趣（三種歸宿）。領會了這個意思，一切都能成為法門。種種滋味，不要嫌棄繁瑣（云云）。如同如意珠（能滿足願望的寶珠），是天上殊勝的寶物，形狀像芥子，有大功能，能變現清凈美妙的五欲和七寶琳瑯。非內畜非外入（不是從內部產生也不是從外部進入），不謀前後不擇多少（不考慮先後，不選擇多少），不作粗妙稱意豐儉（不製造粗糙或精妙，稱心如意，豐儉隨意），降雨穰穰（降下豐盛的雨水），不添不盡（不會增加也不會減少）。色法尚且能如此，何況心神靈妙，難道不具備一切法嗎？ 又，三毒（貪嗔癡）惑心，一念心起，尚且能引發身邊利鈍八十八使（八十八種煩惱），乃至八萬四千煩惱。如果說先有，那為什麼忽然等待因緣？如果說本來沒有，因緣相對就應該不...

【English Translation】 English version: 'Provisional name and provisional contemplation' means if all dharmas are one dharma, I say that is emptiness, which is the contemplation of emptiness. If it is neither one nor all, that is the contemplation of the Middle Way. If one is empty, then all are empty; without the provisional and the middle, there is no non-emptiness. This is the total contemplation of emptiness. If one is provisional, then all are provisional; without emptiness and the middle, there is no non-provisionality. This is the total contemplation of provisionality. If one is the middle, then all are the middle; without emptiness and the provisional, there is no non-middle. This is the inconceivable one mind and three contemplations spoken of in the Madhyamaka-karika (Treatise on the Middle Way). It is the same when experiencing all dharmas. If all dharmas arise from conditions, that is expedient wisdom (upaya-kausalya) that accords with sentient beings' inclinations, the seed of the path, and provisional wisdom (temporary wisdom to guide beings). If all dharmas are one dharma, I say that is emptiness, which is the wisdom that accords with reality, the wisdom of all things (sarvajnana). If neither one nor all is also called the meaning of the Middle Way, that is the wisdom of all kinds that is neither provisional nor real (neither temporary nor absolute). For example, if one is provisional, then all are provisional; if one is real, then all are real; all are neither provisional nor real. Experiencing all is the inconceivable three wisdoms. If it accords with sentient beings' inclinations, that is speech that follows others' intentions. If it accords with wisdom, that is speech that follows one's own intentions. If it is neither provisional nor real, that is speech that is neither one's own nor others' intentions. Experiencing all dharmas, there is no teaching that is not gradual, sudden, indefinite, or inconceivable. If one understands the sudden, one understands the mind. Since the mind is unattainable, how can there be 'interesting' or 'uninteresting'? If one understands the gradual, one understands that all dharmas tend towards the mind. If one understands the indefinite, one understands that this tendency is not wrong. These have different names but the same meaning. Those who follow the rules call them the three dharmas (three methods of practice), what is illuminated are the three truths (tri-satya), what is aroused are the three contemplations (tri-vidya), the accomplishment of contemplation is the three wisdoms (tri-jnana), teaching others is called the three speeches (tri-vacana), returning to the source is called the three refuges (tri-sarana). Understanding this meaning, everything can become a dharma gate. Do not dislike the various flavors as troublesome (etc.). Like the cintamani (wish-fulfilling jewel), a supreme treasure in the heavens, shaped like a mustard seed, it has great power. It can manifest pure and wonderful five desires and rows of seven treasures. It is neither stored internally nor enters from the outside, it does not plan before or after, it does not choose much or little, it does not make coarse or fine, it is satisfactory and abundant. It rains abundantly, without adding or subtracting. Even material phenomena can be like this, how much more so the mind, which is spiritually wonderful? Does it not possess all dharmas? Furthermore, the three poisons (greed, hatred, and delusion) delude the mind. With one thought arising, they can still trigger the eighty-eight bonds (eighty-eight kinds of afflictions) that are sharp or dull, and even eighty-four thousand afflictions. If you say they existed before, then why suddenly wait for conditions? If you say they did not exist originally, then when conditions meet, they should not...

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有不無。定有即邪。定無即妄。當知有而不有。不有而有。惑心尚爾。況不思議一心耶。又如眠夢見百千萬事豁寤無一。況復百千。未眠不夢不覺。不多不一。眠力故謂多。覺力故謂少。莊周夢為蝴蝶翾翔百年寤知非蝶亦非積歲。無明法法性一心一切心。如彼昏眠。達無明即法性一切心一心。如彼醒寤(云云)。又行安樂行人一眠夢。初發心乃至作佛坐道場轉法輪度眾生入涅槃。豁寤只是一夢事。若信三喻則信一心非口所宣非情所測。此不思議境何法不收。此境發智何智不發。依此境發誓。乃至無法愛。何誓不具何行不滿足耶。說時如上次第。行時一心中具一切心(云云)。

○二發真正菩提心者。既深識不思議境。知一苦一切苦。自悲昔苦。起惑耽湎粗弊色聲。縱身口意作不善業。輪環惡趣縈諸熱惱。身苦心苦而自毀傷。而今還以愛繭自纏。癡燈所害。百千萬劫一何痛哉。設使欲舍三途欣五戒十善相心修福。如市易博換翻更益罪。似魚入笱口蛾赴燈中。狂計邪黠逾迷逾遠渴更飲咸。龍鬚縛身入水轉痛。牛皮系體向日彌堅。盲入棘林溺墮洄澓把刃把炬痛那可言。虎尾蛇頭悚焉悼栗。自惟若此悲他亦然。假令隘路叛出怨國。備歷辛苦絕而復穌。往至貧里傭賃一日止宿草菴。不肯前進樂為鄙事。不信不識可悲可怪。

【現代漢語翻譯】 現代漢語譯本：是有還是沒有呢？如果斷定為有，那就是邪見；如果斷定為沒有，那就是虛妄。應當明白，說有而不執著于有，說沒有卻不否定有。迷惑的心尚且如此，更何況是不可思議的一心呢？又如睡眠做夢，見到百千萬事，一旦醒來，什麼都沒有。何況是百千件事呢？未睡時沒有夢，沒有覺知，不多也不少，不一也不異。因為睡眠的力量，所以說多；因為覺醒的力量，所以說少。《莊子》中莊周夢為蝴蝶，快樂地飛翔百年，醒來後知道自己不是蝴蝶，也不是積累了百年。無明和法性，一心和一切心，就像那昏沉的睡眠。通達無明就是法性，一切心就是一心，就像那清醒的覺悟（等等）。又如修行安樂行的人，一次睡眠做了一個夢，從最初發心乃至成佛，在菩提樹下證悟，轉法輪度化眾生，進入涅槃，醒來后只是一場夢。如果相信這三個比喻，就相信一心是無法用言語表達，無法用情感測度的。這不可思議的境界，有什麼法不能包容？這境界生髮智慧，有什麼智慧不能生髮？依靠這境界發誓，乃至沒有絲毫的法愛，有什麼誓願不能圓滿，有什麼修行不能滿足呢？說法時如上次第，修行時一心中具足一切心（等等）。 ○二、發起真正菩提心的人，既然深刻認識到不可思議的境界，知道一個苦就是一切苦。悲憫自己過去的痛苦，因為迷惑而沉溺於粗俗低劣的色聲，放縱身口意造作不善業，在惡道中輪迴，被各種熱惱所纏繞。身體痛苦，內心痛苦，還自我傷害。而現在仍然用愛慾的繭自縛，被愚癡的燈火所傷害，百千萬劫是多麼痛苦啊！假設想要捨棄三惡道，欣求五戒十善，以交換的心修福，就像在市場上做交易，反而會增加罪過，如同魚進入魚簍，飛蛾撲向燈火。瘋狂的算計和邪惡的狡猾，越迷越遠，越渴越飲鹹水。龍鬚纏身，入水反而更痛；牛皮繫在身上，向著太陽反而更加堅硬。盲人進入荊棘林，溺水墮入漩渦，手握利刃，手持火炬，那痛苦真是難以言說。虎尾蛇頭，令人驚恐戰慄。自己這樣，悲憫他人也是如此。好比從狹窄的道路逃出敵人的國家，歷經千辛萬苦，昏厥後又甦醒。到達貧困的村莊，受僱傭賃，一天只在草菴中住宿，不肯前進，樂於做卑賤的事情，不相信，不認識，真是可悲可怪。

【English Translation】 English version: Is there existence or non-existence? To affirm existence is a heresy; to affirm non-existence is a delusion. One should understand that there is existence without clinging to it, and there is non-existence without denying existence. Even a deluded mind is like this, how much more so is the inconceivable One Mind? Furthermore, like sleeping and dreaming, seeing hundreds of thousands of things, upon awakening, there is nothing. How much more so with hundreds or thousands of things? Before sleeping, there is no dream, no awareness, neither many nor few, neither one nor different. Because of the power of sleep, it is said to be many; because of the power of awakening, it is said to be few. Zhuang Zhou dreamed of being a butterfly, fluttering happily for a hundred years, upon awakening, he knew he was not a butterfly, nor had he accumulated a hundred years. Ignorance and Dharma-nature (Dharmata), One Mind and all minds, are like that drowsy sleep. Realizing ignorance is Dharma-nature, all minds are One Mind, like that clear awakening (etc.). Furthermore, a practitioner of the practice of peace and joy, in one sleep has a dream, from the initial aspiration to becoming a Buddha, sitting at the Bodhi tree, turning the Dharma wheel, liberating sentient beings, entering Nirvana, upon awakening, it is just a dream. If one believes in these three metaphors, then one believes that the One Mind cannot be expressed in words, nor can it be measured by emotions. What Dharma does this inconceivable realm not encompass? What wisdom does this realm not generate? Relying on this realm to make vows, even without any attachment to Dharma, what vow is not fulfilled, what practice is not perfected? When speaking, it is in the order as before; when practicing, the One Mind contains all minds (etc.). ○2. Those who generate true Bodhicitta (the mind of enlightenment), having deeply understood the inconceivable realm, know that one suffering is all sufferings. They feel compassion for their past suffering, because of delusion, they indulged in coarse and base forms and sounds, indulging body, speech, and mind in creating unwholesome karma, revolving in evil realms, entangled by various torments. The body suffers, the mind suffers, and they harm themselves. And now they still bind themselves with the cocoon of desire, harmed by the lamp of ignorance, how painful for hundreds of thousands of kalpas (aeons)! Suppose one wants to abandon the three evil paths, rejoicing in the five precepts and ten virtues, cultivating blessings with an exchange mentality, like doing business in the market, it will only increase sins, like a fish entering a creel, a moth rushing into the lamp. Mad calculations and evil cunning, the more lost, the farther away, the thirstier, the more one drinks salty water. Dragon whiskers bind the body, entering the water only increases the pain; cowhide tied to the body, facing the sun only becomes more firm. A blind person entering a thorny forest, drowning and falling into whirlpools, holding a sharp blade, holding a torch, the pain is indescribable. The tail of a tiger, the head of a snake, causing fear and trembling. One is like this, and compassion for others is also like this. It is like escaping from a narrow road out of an enemy country, experiencing all kinds of hardships, fainting and then reviving. Arriving at a poor village, hired as a laborer, staying overnight in a thatched hut for only one day, unwilling to move forward, happy to do lowly things, not believing, not recognizing, it is truly pitiful and strange.

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思惟彼我鯁痛自他。即起大悲興兩誓願。眾生無邊誓願度。煩惱無數誓願斷。眾生雖如虛空。誓度如空之眾生。雖知煩惱無所有。誓斷無所有之煩惱。雖知眾生數甚多。而度甚多之眾生。雖知煩惱無邊底。而斷無底之煩惱。雖知眾生如如佛如。而度如佛如之眾生。雖知煩惱如實相。而斷如實相之煩惱。何者。若但拔苦因不拔苦果。此誓雜毒故須觀空。若偏觀空則不見眾生可度。是名著空者。諸佛所不化。若遍見眾生可度。即墮愛見大悲。非解脫道(云云)。今則非毒非偽故名為真。非空邊非有邊故名為正。如鳥飛空終不住空。雖不住空跡不可尋。雖空而度雖度而空。是故名誓與虛空共鬥。故名真正發菩提心。即此意也又識不可思議心。一樂心一切樂心。我及眾生昔雖求樂不知樂因。如執瓦礫謂如意珠。妄指螢光呼為日月。今方始解。故起大慈興兩誓願。謂法門無量誓願知。無上佛道誓願成。雖知法門永寂如空。誓願修行永寂。雖知菩提無所有。無所有中吾故求之。雖知法門如空無所有。誓願畫繢莊嚴虛空。雖知佛道非成所成。如虛空中種樹使得華得果。雖知法門及佛果非修非不修。而修非證非得。以無所證得而證而得。是名非偽非毒名為真。非空非見愛名為正。如此慈悲誓願與不可思議境智。非前非后同時俱起。慈悲

即智慧智慧即慈悲。無緣無念普覆一切。任運拔苦自然與樂。不同毒害不同但空不同愛見。是名真正發心菩提義。自悲己悲眾生義。皆如上說。觀心可解◎三善巧安心者善以止觀安於法性也。上深達不思議境淵奧微密。博運慈悲亙蓋若此。須行填願行即止觀也。無明癡惑本是法性。以癡迷故法性變作無明。起諸顛倒善不善等。如寒來結水變作堅水。又如眠來變心有種種夢今當體諸顛倒即是法性。不一不異。雖顛倒起滅如旋火輪。不信顛倒起滅。唯信此心但是法性。起是法性起。滅是法性滅。體其實不起滅妄謂起滅。只指妄想悉是法性。以法性系法性。以法性念法性。常是法性無不法性時。體達既成不得妄想。亦不得法性。還源反本法界俱寂。是名為止。如此止時上來一切流轉皆止。觀者觀察無明之心。上等於法性。本來皆空。下等一切妄想善惡。皆如虛空無二無別。譬如劫盡從地上至初禪。炎炎無非是火。又如虛空藏菩薩所現之相一切皆空。如海慧初來所現一切皆水。介爾念起所念念者無不即空。空亦不可得。如前火木能使薪然。亦復自然。法界洞朗。咸皆大明。名之為觀。止只是智智只是止。不動止只是不動智。不動智只是不動止。不動智照於法性即是觀智得安。亦是止安。不動於法性相應。即是止安。亦是觀安。

【現代漢語翻譯】 現代漢語譯本： 即智慧即慈悲。無緣無念普遍覆蓋一切。任運拔除痛苦，自然給予快樂。不同於毒害，不同於空無，不同於愛見。這叫做真正發菩提心之義。自悲、己悲、眾生之義，都如上面所說。觀察心可以理解。 善於三種善巧安心的人，善於用止觀安住於法性。上面深入通達不可思議境界的深奧微妙之處，廣泛運用慈悲覆蓋一切，就像這樣。必須實行填願行，行就是止觀。 無明癡惑本來就是法性。因為癡迷的緣故，法性變作無明，產生各種顛倒，善與不善等等。如同寒冷來臨，凝結水變成堅冰。又如睡眠來臨，心產生種種夢境。現在應當體悟各種顛倒就是法性，不一不異。雖然顛倒生起滅去，如同旋轉的火輪，不要相信顛倒的生起滅去，只相信此心就是法性。生起是法性生起，滅去是法性滅去。體悟它的實相是不生不滅，只是虛妄地認為有生滅。只是指妄想都是法性。用（認識到）法性來繫縛（認識到）法性，用（認識到）法性來念（認識到）法性，常常是法性，沒有不是法性的時候。體悟通達之後，就既得不到妄想，也得不到法性。還源反本，法界都寂靜，這叫做止。如此止的時候，上面一切流轉都停止。 觀，就是觀察無明之心，上等於法性，本來都是空。下等一切妄想善惡，都如虛空，無二無別。譬如劫盡之時，從地上到初禪天，到處都是火焰。又如虛空藏菩薩（Akasagarbha Bodhisattva）所顯現的形象，一切皆空。如海慧（Sagaramati）初來時所顯現的一切都是水。哪怕一瞬間念頭生起，所念的念頭沒有不是空的。空也不可得。如之前的火和木能使柴薪燃燒，也是這樣自然。法界洞徹明朗，全都光明廣大，這叫做觀。止只是智，智只是止。不動的止只是不動的智，不動的智只是不動的止。不動的智照耀於法性就是觀智，得到安穩，也是止的安穩。不動的與法性相應，就是止的安穩，也是觀的安穩。

【English Translation】 English version: Wisdom is compassion, and compassion is wisdom. Without conditions or thoughts, it universally covers everything. It effortlessly removes suffering and naturally bestows joy. It is different from poison, different from mere emptiness, and different from attachment and biased views. This is called the true meaning of generating Bodhicitta (the mind of enlightenment). The meaning of self-compassion, compassion for oneself, and compassion for all beings are all as described above. Understanding can be achieved through observing the mind. Those who are skilled in the three skillful means of settling the mind are adept at dwelling in Dharmata (the nature of reality) through Shamatha (calm abiding) and Vipassana (insight). Above, they deeply penetrate the profound and subtle aspects of the inconceivable realm, and broadly exercise compassion to cover everything, just like this. One must practice fulfilling vows, and practice is Shamatha and Vipassana. Avidya (ignorance) and delusion are originally Dharmata. Because of delusion, Dharmata transforms into Avidya, giving rise to various inversions, such as good and bad. It is like when cold comes, water condenses and turns into solid ice. Or like when sleep comes, the mind produces various dreams. Now, one should realize that all inversions are Dharmata, neither one nor different. Although inversions arise and cease like a revolving fire wheel, do not believe in the arising and ceasing of inversions, but only believe that this mind is Dharmata. Arising is the arising of Dharmata, and ceasing is the ceasing of Dharmata. Realize that its true nature is neither arising nor ceasing, but only falsely believes in arising and ceasing. Simply pointing out that all delusions are Dharmata. Using (the recognition of) Dharmata to bind (the recognition of) Dharmata, using (the recognition of) Dharmata to contemplate (the recognition of) Dharmata, it is always Dharmata, and there is no time that is not Dharmata. Once understanding is achieved, one obtains neither delusion nor Dharmata. Returning to the source and reverting to the origin, the entire Dharmadhatu (realm of reality) is silent. This is called Shamatha. When Shamatha is achieved in this way, all the above-mentioned transmigrations cease. Vipassana is observing the mind of Avidya, which is equal to Dharmata and originally empty. All delusions, good and bad, are like empty space, without duality or difference. For example, at the end of a Kalpa (cosmic cycle), from the earth to the first Dhyana (meditative absorption) heaven, everywhere is fire. Or like the images manifested by Akasagarbha Bodhisattva (Bodhisattva who embodies the vastness of space), everything is empty. Like when Sagaramati (Ocean of Wisdom) first came, everything that appeared was water. Even if a thought arises for a moment, every thought that is thought is not empty. Emptiness is also unattainable. Just as fire and wood can make firewood burn, it is also natural. The Dharmadhatu is clear and bright, and all are greatly luminous. This is called Vipassana. Shamatha is only wisdom, and wisdom is only Shamatha. Immovable Shamatha is only immovable wisdom, and immovable wisdom is only immovable Shamatha. Immovable wisdom illuminating Dharmata is Vipassana wisdom, obtaining peace, which is also the peace of Shamatha. Being immovably in accordance with Dharmata is the peace of Shamatha, and also the peace of Vipassana.

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無二無別。若俱不得安當復云何。夫心神冥昧棕利恍[怡-臺+兩]。汩起汩滅。難可執持。倏去倏來不易關禁。雖復止之馳疾飏炎。雖復觀之闇逾漆墨。加功苦至散惑倍隆。敵強力弱鷸蚌相扼。既不得進又不可退。當殉命奉道薦以肌骨。誓巧安心方便迴轉。令得相應成觀行位也。安心為兩。一教他。二自行。教他又為兩。一聖師。二凡師。聖師有慧眼力明於法藥。有法眼力識于病障。有化道力應病授藥令得服行。如鞠多知弟子應以信悟令上樹。應以食悟令服乳酪。應以呵責悟化為女像。一一開曉無有毫差。不待時不過時。言發即悟。佛去世后如是之師甚為難得。盲龜何由上值浮孔。墜芥豈得下貫針鋒難難。二者凡師。雖無三力亦得施化。譬如良醫精別藥病。解色解聲解脈逗藥即差。有命盡者亦不能起死。若不解脈醫問病相依語作方。亦挑脫得差。身子聖德亦復差機。凡夫具縛稱病導師。今不論聖師正說凡師教他安心也。他有二種。一信行。二法行。薩婆多明此二人位在見道。因聞入者是為信行。因思入者是為法行。曇無德云。位在方便自見法少憑聞力多。后時要須聞法得悟。名為信行。憑聞力少自見法多。后時要須思惟得悟。名為法行。若見道中無相心利一發即真。那得判信法之別。然數據行成論據根性。各有所以

不得相非。今師遠討源由。久劫聽學久劫坐禪。得為信法種子。世世熏習則成根性。各于聞思開悟耳。若論根利鈍者。法行利內自觀法故。信行鈍藉他聞故。又信行利一聞即悟故。法行鈍曆法觀察故。或俱利俱鈍。信行人聞慧利修慧鈍。法行人修慧利聞慧鈍。己說前人根性利鈍竟云何安心。師應問言。汝于定慧為志何等。其人若言我聞佛說。善知識者如月形光漸漸圓著。又如梯隥漸漸增高。巧說轉人心。得道全因緣。志欣渴飲。如犢逐母。當知是則信行人也。若言我聞佛說。明鏡體若不動色像分明。凈水無波魚石自現。欣舍惡覺。如棄重檐。當知是則法行人也。既知根性。於一人所八番安心。咄善男子。無量劫來飲狂散毒。馳逐五塵升沈三界。猶如猛風吹兜羅𣭞。大熱沸鑊煮豆升沈。從苦至惱從惱至苦。何不息心達本以一其意。意若一者何事不辦苦集得一則不輪迴。無明得一不至於行。乃至不至老死。摧折大樹畢故不造新。六蔽得一則度彼岸。唯此為快。善巧方便種種因緣。種種譬喻廣贊于止。發悅其情。是名隨樂欲以止安心也。又善男子。如天亢旱河池悉干。萬卉焦枯百穀零落。娑伽羅龍王七日構云四方注雨。大地沾洽。一切種子皆萌芽。一切根株皆開發一切枝葉皆蔚茂。一切華果皆敷榮。人亦如是。以散逸故應生

善不復生。已生善還退失。禪定河干。道品樹滅。萬善焦枯。百福殘悴。因華道果。不復成熟。若能閑林一意。內不出外不入。靜云興也。發諸禪定。即是降雨也。功德叢林暖頂方便。眼智明覺信忍順忍無生寂滅。乃至無上菩提悉皆克獲。善巧方便種種緣喻。廣贊于止生其善根。是名隨便宜。以止安心也。又善男子。夫散心者。惡中之惡。如無鉤醉象踏壞華池。穴鼻駱駝翻倒負馱。疾于掣電毒逾蛇舌。重沓五翳埃靄曜靈。睫近霄遠俱皆不見。若能修定如密室中燈能破巨闇。金錍抉膜空色朗然。一指二指三指皆了。大雨能淹囂塵大定能靜狂逸。止能破散虛妄滅矣。善巧方便種種緣喻。廣贊于止破其睡散。是名對治以止安心也。又善男子。心若在定。能知世間生滅法相。亦知出世不生不滅法相。如來成道猶尚樂定況諸凡夫。有禪定者如夜見電光即得見道。破無數億洞然之惡。乃至得成一切種智。善巧方便種種緣喻。廣贊于止即會真如。是名隨第一義以止安心也。其人若言我聞寂滅都不入懷。若聞分別聽受無厭。即應為說三惡燒然駝驢重楚餓鬼飢渴。不名為苦。癡闇無聞不識方隅。乃是大苦。多聞分別樂。見法法喜樂。以善攻惡樂。無著阿羅漢是名為最樂。從多聞人聞甘露樂如教觀察知道非道。遠離坑坎直去不回。善巧方便

【現代漢語翻譯】 現代漢語譯本 善不復生：已經產生的善會退失。禪定的河流乾涸，菩提道品的樹木滅亡，萬種善行焦枯，百種福報殘缺凋零，作為原因的善行之花和作為結果的菩提道果，不再成熟。 如果能在寂靜的樹林中一心專注，內心不向外馳求，外境不向內侵入，就像靜止的雲朵升起一樣，就能引發各種禪定，這就是降下法雨。功德如同叢林般茂盛，暖熱頭頂，方便善巧。眼根的智慧明亮覺醒，生起對法的信心和忍耐，以及順從真理的忍耐，最終達到無生寂滅的境界，乃至證得無上菩提，全部都能獲得。運用各種善巧方便和譬喻，廣泛讚歎止的功德，從而生起善根，這叫做隨順方便，以止來安住自心。 善男子，散亂的心是惡中最惡的。就像沒有鉤子控制的醉象，踐踏毀壞蓮花池；又像鼻子上穿了孔的駱駝，翻倒揹負的貨物。散亂的心比閃電還快，比毒蛇的舌頭還毒。重重疊疊的五種眼病，塵埃遮蔽了太陽的光輝，即使睫毛靠近眼睛，也什麼都看不見。如果能修習禪定，就像在密室中點亮燈，能破除巨大的黑暗；又像用金針撥開眼翳，天空和萬物都變得明亮清晰，能清楚地辨認出一指、二指、三指。大雨能平息喧囂的塵土，大定能平息狂亂的心。止能破除散亂的虛妄，使之滅除。運用各種善巧方便和譬喻，廣泛讚歎止的功德，從而破除昏沉和散亂，這叫做對治昏沉和散亂，以止來安住自心。 善男子，心如果安住在禪定中，就能了知世間生滅變化的法相，也能了知出世間不生不滅的法相。如來成就佛道尚且樂於禪定，更何況是凡夫呢？有禪定的人，就像在黑夜中見到閃電的光芒，就能見到真理，破除無數億的黑暗罪惡，乃至最終成就一切種智（sarvajnatā，佛陀所證悟的對一切事物和現象的全面、徹底的知識）。運用各種善巧方便和譬喻，廣泛讚歎止的功德，就能契會真如（tathatā，事物的真實本性），這叫做隨順第一義諦，以止來安住自心。 如果有人說：『我聽聞寂滅的道理，卻一點也不喜歡；如果聽聞各種分別解說，就聽得津津有味，永不厭倦。』就應該為他說：三惡道（trayo apāyāḥ，地獄、餓鬼、畜生）的燃燒，駱駝和驢子遭受鞭打的痛苦，餓鬼遭受飢渴的折磨，還不算苦。愚癡黑暗，沒有聽聞佛法，不認識方向和道路，才是最大的痛苦。聽聞佛法，分別思維修習佛法，能生起法喜之樂；用善法來攻克惡法，能生起快樂；無所執著的阿羅漢（arhat，已證得涅槃，脫離輪迴的聖者）才是最快樂的。從博學多聞的人那裡聽聞甘露般的佛法，如教奉行，觀察什麼是正道，什麼不是正道，遠離危險的坑坎，筆直地前進，永不回頭。運用各種善巧方便。

【English Translation】 English version 'Good does not arise again. Already arisen good is lost. The river of dhyana dries up. The trees of the bodhi qualities perish. The myriad good deeds are scorched and withered. The hundred blessings are diminished and decayed. The flowers of causes and the fruits of the path no longer ripen.' 'If one can be single-minded in a quiet forest, with the inner not going out and the outer not coming in, then still clouds will arise. Generating all dhyanas is like bringing down rain. The forest of merit and virtue warms the crown of the head with skillful means. The eye of wisdom awakens, with clear awareness, faith, patience, compliant patience, non-arising, and stillness, even up to unsurpassed bodhi, all can be attained. Skillful means, various analogies and metaphors, are widely praised for stopping, giving rise to good roots. This is called according with what is convenient, using stopping to settle the mind.' 'Furthermore, good son, the scattered mind is the worst of evils. Like a drunken elephant without a hook, trampling and destroying a lotus pond; like a camel with a pierced nose, overturning its load. It is faster than lightning, more poisonous than a snake's tongue. Layer upon layer of five obscurations, dust and haze obscuring the sun's light, even with eyelashes close to the eyes, nothing can be seen. If one can cultivate samadhi, like a lamp in a dark room, it can break through great darkness; like using a golden needle to remove a cataract, the sky and colors become clear and bright, one, two, or three fingers can be clearly seen. Great rain can submerge the clamorous dust, great samadhi can quiet the wild and unrestrained. Stopping can break through scattered delusions, causing them to cease. Skillful means, various analogies and metaphors, are widely praised for stopping, breaking through sleepiness and scattering. This is called counteracting, using stopping to settle the mind.' 'Furthermore, good son, if the mind is in samadhi, it can know the characteristics of arising and ceasing in the world, and also know the characteristics of non-arising and non-ceasing beyond the world. Even the Tathagata, having attained the Way, still delights in samadhi, how much more so ordinary beings? Those who have dhyana are like seeing lightning in the night, and can immediately see the Way, breaking through countless billions of dark evils, even attaining all-knowing wisdom (sarvajnatā, the Buddha's enlightenment of comprehensive and thorough knowledge of all things and phenomena). Skillful means, various analogies and metaphors, are widely praised for stopping, thus meeting with Suchness (tathatā, the true nature of things). This is called according with the ultimate meaning, using stopping to settle the mind.' 'If someone says, 'I hear of stillness and extinction, but it does not enter my heart at all; if I hear various distinctions and explanations, I listen with insatiable delight,' then you should tell them: the burning of the three evil realms (trayo apāyāḥ, hell, hungry ghosts, animals), the suffering of camels and donkeys being whipped, the hunger and thirst suffered by hungry ghosts, are not called suffering. Ignorance and darkness, not hearing the Dharma, not knowing the directions and paths, is the greatest suffering. Hearing the Dharma, distinguishing and contemplating the Dharma, gives rise to the joy of the Dharma; using good to attack evil gives rise to joy; the unattached arhat (arhat, a saint who has attained nirvana and is free from reincarnation) is called the most joyful. Hearing the nectar of the Dharma from those who are learned and wise, observing and knowing what is the right path and what is not, staying away from dangerous pits and holes, going straight ahead without turning back. Skillful means.'

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種種緣喻。廣贊于觀發悅其情。是名隨樂欲以觀安心。又善男子。月開蓮華日興作務。商應隨主彩畫須膠。坯不遇火無須臾用。盲不得導一步不前。行無觀智亦復如是。一切種智以觀為根本。無量功德之所莊嚴。善巧方便種種緣喻。廣贊于觀生其功德。是名隨便宜以觀安心。又善男子。智者識怨怨不能害。武將有謀能破強敵。非風何以捲雲。非云何以遮熱。非水何以滅火。非火何以除闇。析薪之斧解縛之刀。豈過智慧。善巧方便種種緣喻。廣贊于觀使其破惡。是名對治以觀安心。又善男子。井中七寶闇室瓶盆。要待日明。日既出已皆得明瞭。須智慧眼觀知諸法實相。一切諸法中皆以等觀入。般若波羅蜜。最為照明。善巧方便種種緣喻。廣贊于觀令得悟解。是名第一義以觀安心。如是八番為信行人說安心也。其人若云我樂息心默已復默。損之又損之遂至於無為。不樂分別坐馳無益。此則法行根性。當爲說止。汝勿外尋但內守一。攀覺流動皆從妄生。如旋火輪輟手則息。洪波鼓怒風靜則澄。凈名云。何謂攀緣。謂緣三界。何謂息攀緣。謂心無所得。瑞應云。其得一心者則萬邪滅矣。龍樹云。實法不顛倒。念想觀已除。言語法皆滅。無量眾罪除。清凈心常一。如是尊妙人則能見般若。夫山中幽寂神仙所贊。況涅槃澄凈賢聖尊

【現代漢語翻譯】 現代漢語譯本 種種譬喻，廣泛讚美觀察，使人心情愉悅，這叫做隨順喜好以觀察來安定心。還有，善男子，月亮開放蓮花，太陽興起勞作，商人應該跟隨主人，彩色繪畫需要膠水，泥坯不經過火燒就毫無用處，盲人沒有引導就一步也無法前進。沒有觀察智慧的修行也是如此。一切種智以觀察為根本，用無量功德來莊嚴，用巧妙方便和種種譬喻，廣泛讚美觀察，使人產生功德，這叫做隨順方便以觀察來安定心。 還有，善男子，有智慧的人認識怨敵，怨敵就不能加害；優秀的將領有謀略，能擊破強大的敵人。沒有風，怎麼能捲起雲彩？沒有云彩，怎麼能遮擋炎熱？沒有水，怎麼能滅火？沒有火，怎麼能驅除黑暗？劈柴的斧頭，解開束縛的刀，難道能超過智慧嗎？用巧妙方便和種種譬喻，廣泛讚美觀察，使人破除邪惡，這叫做用對治來以觀察安定心。 還有，善男子，井中的七寶，暗室里的瓶盆，都要等待太陽的光明。太陽出來后，一切都能明瞭。需要用智慧的眼睛來觀察和了解諸法的實相。一切諸法中，都用平等觀察進入。《般若波羅蜜》最為照明。用巧妙方便和種種譬喻，廣泛讚美觀察，使人得到領悟和理解，這叫做第一義以觀察來安定心。像這樣八種方式，是為信行人說安心的方法。如果有人說，『我喜歡停止心念，默默地再默默地，減少了又減少，以至於達到無為，不喜歡分別，坐著奔馳而毫無益處』，這是法行根性，應當為他說止。你不要向外尋求，只要向內守護唯一。攀緣覺知和流動，都從虛妄產生。就像旋轉的火輪，停止轉動就會熄滅；像洶涌的波濤，風平浪靜就會平靜。維摩詰經說：『什麼叫做攀緣？叫做攀緣三界。什麼叫做停止攀緣？叫做心中無所得。』《瑞應經》說：『得到一心的人，萬種邪惡都會滅亡。』龍樹菩薩說：『實法不顛倒，念想觀察已經消除，言語和法則都滅盡，無量罪惡消除，清凈心常常唯一。』像這樣尊貴美妙的人，才能見到般若。山中的幽靜，是神仙所讚美的，更何況涅槃的澄凈，是賢聖所尊崇的。

【English Translation】 English version Various analogies are used to extensively praise contemplation, gladdening the heart. This is called 'pacifying the mind through contemplation according to one's inclinations'. Furthermore, virtuous man, the moon opens the lotus flower, the sun rises to perform tasks, a merchant should follow his master, colored paintings require glue, and unfired clay is of no use even for a moment. A blind person cannot move forward even a step without guidance. Practice without the wisdom of contemplation is also like this. All-knowing wisdom (Sarvajna) (all-knowing wisdom) has contemplation as its foundation, adorned with immeasurable merits. Skillful means and various analogies are used to extensively praise contemplation, generating its merits. This is called 'pacifying the mind through contemplation according to convenience'. Furthermore, virtuous man, a wise person recognizes enemies, and enemies cannot harm them; a skilled general with strategy can defeat strong enemies. Without wind, how can clouds be swept away? Without clouds, how can heat be blocked? Without water, how can fire be extinguished? Without fire, how can darkness be dispelled? Can an axe for splitting wood or a knife for untying bonds surpass wisdom? Skillful means and various analogies are used to extensively praise contemplation, enabling it to destroy evil. This is called 'pacifying the mind through contemplation as an antidote'. Furthermore, virtuous man, the seven treasures in a well, and the bottles and basins in a dark room, all need to wait for the light of the sun. Once the sun rises, everything becomes clear. One needs the eye of wisdom to contemplate and understand the true nature of all dharmas (phenomena, teachings). In all dharmas, one enters through equal contemplation. The Prajna Paramita (Perfection of Wisdom) (Perfection of Wisdom) is the most illuminating. Skillful means and various analogies are used to extensively praise contemplation, enabling one to attain enlightenment and understanding. This is called 'pacifying the mind through contemplation with the ultimate meaning'. These eight ways are for explaining how to pacify the mind for those who are inclined to faith. If someone says, 'I enjoy stopping thoughts, being silent and then more silent, reducing and reducing until reaching non-action, disliking discrimination, sitting and running without benefit,' this is the nature of practicing Dharma (teachings, law) (teachings, law), and one should speak of cessation for them. Do not seek externally, but guard the one internally. Clinging to awareness and movement all arise from delusion. Like a spinning fire wheel, it stops when you let go; like raging waves, they calm when the wind stops. The Vimalakirti Sutra (name of a sutra) (name of a sutra) says: 'What is clinging? It is clinging to the three realms. What is stopping clinging? It is when the mind has no attainment.' The 'Auspicious Response Sutra' says: 'One who attains one-pointedness will have ten thousand evils extinguished.' Nagarjuna (name of a philosopher) (name of a philosopher) says: 'The real Dharma is not inverted, thoughts and contemplation have been eliminated, words and laws have all ceased, immeasurable sins have been eliminated, and the pure mind is always one.' Such a venerable and wonderful person can see Prajna (wisdom) (wisdom). The tranquility in the mountains is praised by immortals, how much more so is the purity of Nirvana (liberation) (liberation), revered by sages.

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崇。佛話經云。比丘在聚身口精勤。諸佛咸憂。比丘在山息事安臥。諸佛皆喜。況復結跏。束手緘唇結舌思惟寂相。心源一止。法界同寂豈非要道。唯此為貴余不能及。善巧方便種種因緣種種譬喻。廣贊于止發悅其心。是名隨樂欲以止安心。其人若云我觀法相。只增紛動善法不明。當爲說止。止是法界平正良田。何法不備。上舍攀緣即是檀。止體非惡即是戒。止體不動即是忍。止無間雜即是精進。止則決定即是禪。止法亦無止者亦無即是慧。因止會非止非不止即是方便。一止一切止即是愿。止止愛止止見即是力。此止如佛止無二無別即是智。止具一切法即是秘藏。但安於止何用別修諸法。善巧方便種種緣喻令生善根。即是隨便宜以止安心也。若言我觀法相散睡不除者。當爲說止。大有功能。止是壁定八風惡覺所不能入。止是凈水蕩于貪淫八倒。猶如朝露見陽則晞。止是大慈怨親俱愍能破恚怒。止是大明咒。癡疑皆遣。止即是佛破除障道。如阿伽陀藥遍治一切。如妙良醫咒枯起死。善巧方便種種緣喻。令其破惡。是名對治以止安心。其人若言我觀察時不得開悟。當爲說止。止即體真照而常寂。止即隨緣寂而常照。止即不止止雙遮雙照。止即佛母。止即佛父。亦即父即母。止即佛師佛身。佛眼佛之相好。佛藏佛住處。何所

【現代漢語翻譯】 現代漢語譯本 崇（崇尚）。佛經上說，比丘如果聚集在一起，身口都非常精勤，諸佛都會感到憂慮。比丘如果在山中，息滅雜事，安然休息，諸佛都會感到歡喜。更何況是結跏趺坐，約束身手，閉口不言，以舌抵住上顎，思惟寂靜之相，心源一旦止息，整個法界都一同寂靜，這難道不是最重要的途徑嗎？只有這個最為可貴，其他的都不能相比。要善於運用各種方便法門，種種因緣，種種譬喻，廣泛地讚美止的功德，引發他們的喜悅之心。這叫做隨順他們的喜好，用止來安定他們的心。 如果有人說：『我觀察諸法的現象，只會增加紛擾動亂，善良的法難以顯明。』應當為他們宣說止。止是法界中平正良田，具備一切法。捨棄攀緣就是佈施（檀那，Dana）。止的本體沒有邪惡就是持戒（戒律，Śīla）。止的本體不動搖就是忍辱（忍辱，Kṣānti）。止沒有間斷夾雜就是精進（精進，Vīrya）。止就是決定不移就是禪定（禪那，Dhyāna）。止的法中沒有止者也沒有能止的法，這就是智慧（般若，Prajñā）。因為止而體會到非止非不止，這就是方便（方便，Upāya）。一止則一切止，這就是愿（愿，Praṇidhāna）。止息對止的愛著，止息對止的見解，這就是力（力，Bala）。這種止就像佛的止一樣，沒有兩樣沒有差別，這就是智（智，Jñāna）。止具備一切法，這就是秘藏。只要安住于止，哪裡還需要另外修習諸法呢？要善於運用各種方便法門，種種因緣譬喻，讓他們生起善良的根基。這叫做隨順他們的根器，用止來安定他們的心。 如果有人說：『我觀察諸法現象時，散亂昏睡不能去除。』應當為他們宣說止，止有很大的功用。止就像堅固的墻壁，八風（利、衰、毀、譽、稱、譏、苦、樂）和各種惡念都不能侵入。止就像清凈的水，能夠洗滌貪婪淫慾和八種顛倒。就像早晨的露水，見到陽光就會消散。止是大慈悲心，對怨恨的人和親愛的人都一樣憐憫，能夠破除嗔恚憤怒。止是大光明咒，能夠遣除愚癡疑惑。止就是佛，能夠破除修道的障礙。就像阿伽陀藥（Agada），能夠普遍治療一切疾病。就像高明的醫生，能夠用咒語使枯萎的復甦，使死亡的復活。要善於運用各種方便法門，種種因緣譬喻，讓他們破除惡念。這叫做用對治的方法，用止來安定他們的心。 如果有人說：『我觀察諸法時，不能開悟。』應當為他們宣說止。止的本體就是真實，照亮一切卻又常住寂靜。止就是隨順因緣，雖然寂靜卻又常住照亮。止就是不止，止就是雙重遮蔽又雙重照亮。止就是佛母，止就是佛父，也可以說就是父就是母。止就是佛的老師，佛的身，佛的眼睛，佛的相好，佛的寶藏，佛的住處，還有什麼...

【English Translation】 English version Reverence. The Sutra says: 'If a Bhikshu (Buddhist monk) is diligent in body, speech, and mind within a gathering, all Buddhas will be worried. If a Bhikshu rests peacefully in the mountains, all Buddhas will be pleased. How much more so if one sits in the lotus position (結跏, Jiéjiā), restrains hands, seals the lips, and contemplates the stillness of mind, once the source of the mind ceases, the entire Dharma realm becomes still together. Is this not the essential path? Only this is most precious, and nothing else can compare. Skillfully use various expedient means, various causes and conditions, and various metaphors to widely praise the virtues of cessation (止, Zhǐ), and evoke joy in their hearts. This is called pacifying the mind with cessation according to their desires.' If someone says, 'When I observe the characteristics of phenomena, it only increases confusion and agitation, and good Dharmas are not clear,' then cessation should be explained to them. Cessation is the level and fertile field of the Dharma realm, which encompasses all Dharmas. Abandoning clinging is giving (檀, Dāna). The essence of cessation is non-evil, which is morality (戒, Śīla). The essence of cessation is unmoving, which is patience (忍辱, Kṣānti). Cessation is without interruption or mixture, which is diligence (精進, Vīrya). Cessation is decisiveness, which is meditation (禪那, Dhyāna). In the Dharma of cessation, there is neither the one who ceases nor the Dharma that is ceased, which is wisdom (般若, Prajñā). Because of cessation, one realizes neither cessation nor non-cessation, which is skillful means (方便, Upāya). One cessation is all cessation, which is vow (愿, Praṇidhāna). Ceasing the love of cessation and ceasing the view of cessation is power (力, Bala). This cessation is like the Buddha's cessation, without difference or distinction, which is wisdom (智, Jñāna). Cessation possesses all Dharmas, which is the secret treasure. Simply abide in cessation, why bother cultivating other Dharmas? Skillfully use various expedient means, causes, conditions, and metaphors to generate good roots in them. This is called pacifying the mind with cessation according to their capacity. If someone says, 'When I observe phenomena, scattering and drowsiness cannot be eliminated,' then cessation should be explained to them, for cessation has great power. Cessation is like a firm wall, which the eight winds (利, 衰, 毀, 譽, 稱, 譏, 苦, 樂) and evil thoughts cannot enter. Cessation is like pure water, which washes away greed, lust, and the eight inversions. It is like morning dew, which vanishes when it sees the sun. Cessation is great compassion, which pities both enemies and loved ones equally, and can break anger and hatred. Cessation is a great bright mantra, which dispels ignorance and doubt. Cessation is the Buddha, which removes obstacles to the path. It is like the Agada (阿伽陀, Agada) medicine, which universally cures all diseases. It is like a wonderful doctor, who can revive the withered and resurrect the dead with mantras. Skillfully use various expedient means, causes, conditions, and metaphors to help them break evil. This is called pacifying the mind with cessation through antidotes. If someone says, 'When I observe phenomena, I cannot attain enlightenment,' then cessation should be explained to them. The essence of cessation is truth, illuminating everything yet always abiding in stillness. Cessation is following conditions, still yet always illuminating. Cessation is non-cessation, cessation is dual obscuration and dual illumination. Cessation is the Buddha-mother, cessation is the Buddha-father, and it can also be said that it is both father and mother. Cessation is the Buddha's teacher, the Buddha's body, the Buddha's eyes, the Buddha's characteristics and marks, the Buddha's treasure, the Buddha's dwelling place, and what else...

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不具何所不除。善巧方便種種緣喻。廣贊于止。是為第一義以止安心。彼人若言止狀沉寂非我悅樂。當爲說觀推尋道理。七覺中有擇覺分。八正中有正見。六度中有般若。於法門中為主為導。乃至成佛正覺大覺遍覺。皆是觀慧異名。當知觀慧最為尊妙。如是廣贊。是為隨樂欲以觀安心。若勤修觀。能生信戒定慧解脫解脫知見。知病識藥化道大行。眾善普會莫復過觀。是為隨便宜以觀安心。觀能破闇能照道。能除怨能得寶。傾邪山竭愛海。皆觀之力。是為隨對治以觀安心。觀觀法時不得能所。心慮虛豁朦朧欲開。但當勤觀開示悟入。是為用第一義以觀安心。是為八番為法行人說安心也。複次人根不定。或時迴轉。薩婆多明轉鈍為利。成論明數習則利。此乃始終論利鈍。不得一時辯也。今明眾生心行不定。或須臾而鈍。須臾而利。任運自爾。非關根轉亦不數習。或作觀不徹因聽即悟。或久聽不解暫思即決。是故更論轉根安心若法行轉為信行。逐其根轉用八番悉檀。而授安心。若信行轉成法行。亦逐根轉用八番悉檀。而授安心。得此意廣略自在說之。轉不轉合有三十二安心也。自行安心者。當觀察此心。欲何所樂。若欲息妄令念想寂然。是樂法行。若樂聽開徹無明底。是樂信行。樂寂者如妄從心出息心則眾妄皆靜。若欲照知

【現代漢語翻譯】 現代漢語譯本 不具（不充分）用什麼來去除（煩惱）呢？用善巧方便和種種譬喻，廣泛地讚歎止（奢摩他，samatha，止息妄念）。這是用第一義諦（paramārtha，最高真理）來用止安心。如果那人說止的狀態沉寂，不是我所喜歡的，應當為他說觀（毗婆舍那，vipassanā，如實觀察）的推尋道理。七覺支（sapta bodhyanga）中有擇法覺支（dharma-vicaya-sambodhyanga，選擇正確的教法），八正道（āryāṣṭāṅgamārga）中有正見（samyag-dṛṣṭi，正確的見解），六度（ṣaṭ-pāramitā）中有般若（prajñā，智慧）。在一切法門中，觀慧是為主導。乃至成佛（Buddha，覺悟者）、正覺（samyak-saṃbodhi，完全的覺悟）、大覺（mahābodhi，偉大的覺悟）、遍覺（samantabuddha，普遍的覺悟），都是觀慧的異名。應當知道觀慧最為尊貴微妙。這樣廣泛地讚歎，這是隨順眾生的喜好，用觀安心。如果勤奮地修習觀，能生起信（śraddhā，信心）、戒（śīla，戒律）、定（samādhi，禪定）、慧（prajñā，智慧）、解脫（vimukti，從煩惱中解脫）、解脫知見（vimukti-jñānadarśana，對解脫的知見）。知道病癥，認識藥物，教化眾生的方法，廣大的修行。一切善法的彙集沒有超過觀的。這是隨順方便，用觀安心。觀能破除黑暗，能照亮道路，能去除怨恨，能得到珍寶，傾覆邪見之山，竭盡愛慾之海，都是觀的力量。這是隨順對治，用觀安心。在觀照諸法的時候，不應執著能觀的（主體）和所觀的（客體）。心念虛空開闊，朦朧中將要開啟。只要勤奮地觀照，開示悟入。這是用第一義諦來用觀安心。這是八種方法為修行人說安心的方法。再次，人的根器是不定的，有時會轉變。薩婆多部（Sarvāstivāda）認為可以轉鈍為利，成實論（Satyasiddhi-śāstra）認為數數修習就會變得敏利。這些都是始終論述利鈍，不能一時分辨。現在說明眾生的心行是不定的，或者須臾之間變得遲鈍，須臾之間變得敏利，任運自然，不是因為根器轉變，也不是因為數數修習。或者作觀不透徹，因為聽聞佛法就領悟了；或者長久聽聞不理解，暫時思考就決斷了。所以更要論述轉變根器來安心。如果法行轉變為信行，就隨順他的根器轉變，用八番悉檀（aṣṭa-siddhānta，八種成就）來教授安心。如果信行轉變成法行，也隨順他的根器轉變，用八番悉檀來教授安心。得到這個意思，就可以廣略自在地說法。轉變與不轉變，合起來有三十二種安心的方法。自己修行安心的人，應當觀察自己的心，想要什麼，喜歡什麼。如果想要止息妄念，令念想寂然，這是喜歡法行。如果喜歡聽聞開顯徹悟無明之底，這是喜歡信行。喜歡寂靜的人認為妄念從心中生出，息滅心念，那麼一切妄念都會安靜。如果想要照了知曉，

【English Translation】 English version What can be used to remove what is incomplete (avidyā, ignorance)? Skillful means and various analogies are used to extensively praise cessation (samatha, calming the mind). This is using the ultimate meaning (paramārtha, highest truth) to pacify the mind with cessation. If that person says that the state of cessation is silent and not what I like, then one should explain the reasoning of contemplation (vipassanā, insight) to him. Among the seven factors of enlightenment (sapta bodhyanga), there is the factor of discernment (dharma-vicaya-sambodhyanga, discrimination of doctrines); among the eightfold path (āryāṣṭāṅgamārga), there is right view (samyag-dṛṣṭi, correct understanding); among the six perfections (ṣaṭ-pāramitā), there is prajñā (wisdom). In all Dharma gates, contemplation is the main guide. Even becoming a Buddha (Buddha, the awakened one), perfect enlightenment (samyak-saṃbodhi, complete enlightenment), great enlightenment (mahābodhi, great enlightenment), and universal enlightenment (samantabuddha, universal enlightenment) are all different names for contemplative wisdom. It should be known that contemplative wisdom is the most noble and wonderful. Praising it extensively in this way is to pacify the mind with contemplation according to the liking of sentient beings. If one diligently cultivates contemplation, one can generate faith (śraddhā, confidence), discipline (śīla, moral conduct), concentration (samādhi, meditation), wisdom (prajñā, insight), liberation (vimukti, freedom from suffering), and the knowledge and vision of liberation (vimukti-jñānadarśana, knowledge and vision of freedom). Knowing the illness, recognizing the medicine, the methods of transforming sentient beings, and the great practice. The gathering of all good dharmas does not surpass contemplation. This is pacifying the mind with contemplation according to expediency. Contemplation can break through darkness, illuminate the path, remove resentment, and obtain treasures, overturn the mountain of wrong views, and exhaust the ocean of desire. All are the power of contemplation. This is pacifying the mind with contemplation according to the antidote. When contemplating dharmas, one should not be attached to the one who contemplates (subject) and the object of contemplation (object). The mind is empty and open, vaguely about to open. Just diligently contemplate, reveal, instruct, awaken, and enter. This is using the ultimate meaning to pacify the mind with contemplation. These are eight methods for explaining how to pacify the mind for practitioners of the Dharma. Furthermore, the faculties of people are not fixed, and sometimes they change. The Sarvāstivāda school believes that dullness can be turned into sharpness, and the Satyasiddhi-śāstra believes that frequent practice will make one sharp. These are all discussions of sharpness and dullness from beginning to end, and cannot be distinguished at one time. Now it is explained that the mind of sentient beings is not fixed, and sometimes it becomes dull in an instant, and sometimes it becomes sharp in an instant. It is natural, not because of the transformation of faculties, nor because of frequent practice. Or one does not thoroughly contemplate, but understands upon hearing the Dharma; or one does not understand after listening for a long time, but decides after thinking for a while. Therefore, it is further discussed to pacify the mind by transforming the faculties. If the Dharma practice is transformed into faith practice, then follow the transformation of his faculties and use the eightfold siddhanta (aṣṭa-siddhānta, eight attainments) to teach pacifying the mind. If faith practice is transformed into Dharma practice, also follow the transformation of his faculties and use the eightfold siddhanta to teach pacifying the mind. Having obtained this meaning, one can freely explain the Dharma in detail or in brief. Transformation and non-transformation together have thirty-two methods of pacifying the mind. Those who practice pacifying the mind themselves should observe their own mind, what it wants, and what it likes. If one wants to stop delusion and make thoughts silent, this is liking Dharma practice. If one likes to hear the revelation and thorough understanding of the bottom of ignorance, this is liking faith practice. Those who like silence believe that delusions arise from the mind, and if the mind is extinguished, then all delusions will be quiet. If one wants to illuminate and know,

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須知心原。心原不二則一切諸法皆同虛空。是為隨樂欲自行安心。其心雖廣分別心及諸法。而信念精進毫善不生。即當凝停莫動。諸善功德因靜而生。若凝停時薳更沉寂。都無進忍。當校計籌量策之令起。若唸唸不住如汗馬奔逸。即當以止對治馳蕩。若靜默無記與睡相應。即當修觀破諸昏塞。修止既久不能開發。即應修觀。觀一切法無礙無異。怗怗明利。漸覺如空。修觀若久闇障不除。宜更修止。止諸緣念無能無所。所我皆寂。空慧將生。是為自修法行八番善巧布厝令得心安(云云)。信行安心者。或欲聞寂光如須彌不畏八動。即應聽止。欲聞利觀破諸煩惱。如日除闇。即應聽觀。聽觀多如日焦芽。即應聽止潤以定水。或聽定淹久如芽爛不生。即應聽觀令風日發動使善法現前。或時馳覺一念叵住。即應聽止以治散心。或沉昏濛濛坐霧。即當聽觀破此睡熟。或聽止豁豁即專聽止。或聞觀朗朗即專聽觀。是為自修信行八番巧安心也。若法行心轉為信行。信行心轉為法行。皆隨其所宜巧鉆研之。自行有三十二。化他亦三十二。合為六十四安心也。複次信法不孤立。須聞思相資。如法行者隨聞一句體寂湛然。夢妄皆遣。還坐思惟心生歡喜。又聞止已。還更思惟即生禪定。又聞于止。還即思惟妄念皆破。又聞止已。還更思惟朗然

【現代漢語翻譯】 現代漢語譯本：須知心的本源（心原，心的最初狀態）。心的本源不二，那麼一切諸法都如同虛空一般。這就是隨順自己的意願，自由自在地使心安定。即使心廣大，分別心和諸法顯現，但如果信念和精進沒有生起絲毫善念，就應當凝神靜止，不要動搖。一切善的功德都因靜止而生。如果凝神靜止時，反而更加沉寂，沒有任何進步和忍耐，就應當仔細衡量，想辦法讓它生起。如果念頭不住，像脫韁的野馬一樣奔跑，就應當用止息的方法來對治這種馳騁放蕩的狀態。如果靜默無記，與睡眠相應，就應當修習觀想，破除各種昏沉閉塞的狀態。如果修習止息很久，仍然不能開發智慧，就應當修習觀想，觀想一切法沒有障礙，沒有差異，清清楚楚，明明白白，逐漸感覺如同虛空一般。如果修習觀想很久，仍然不能去除黑暗的障礙，就應該再次修習止息，止息各種緣念，無能無所，主觀和客觀都寂靜下來，空性的智慧將要產生。這就是自己修習法行，用八種善巧的方法來安排，使心得到安定（等等）。 信行安心的方法是：如果想要聽聞寂靜光明，像須彌山一樣不畏懼八風的吹動，就應當聽聞止息。如果想要聽聞銳利的觀想，破除各種煩惱，像太陽驅散黑暗一樣，就應當聽聞觀想。如果聽聞觀想過多，像太陽曬焦了幼芽一樣，就應當聽聞止息，用禪定的水來滋潤它。或者聽聞禪定太久，像幼芽腐爛不能生長一樣，就應當聽聞觀想，讓風和陽光發動，使善法顯現出來。或者有時心念馳騁，一念都無法停留，就應當聽聞止息，用來對治散亂的心。或者沉昏矇昧，像坐在霧中一樣，就應當聽聞觀想，破除這種昏睡的狀態。或者聽聞止息后，心胸開闊，就專心聽聞止息。或者聽聞觀想后，心智明朗，就專心聽聞觀想。這就是自己修習信行，用八種巧妙的方法來安定心。如果法行之心轉變為信行，信行之心轉變為法行，都應當隨順其適宜的情況，巧妙地鉆研它。自行有三十二種，化他也有三十二種，合起來就是六十四種安心的方法。 再次說明，信和法不是孤立存在的，需要聽聞和思惟相互資助。比如修習法行的人，隨順聽聞一句佛法，體會寂靜湛然的境界，各種夢幻妄想都消除了，然後回去靜坐思惟，心中生起歡喜。又聽聞止息之後，回去再思惟，就生起禪定。又聽聞止息，回去就思惟，各種妄念都破除了。又聽聞止息之後，回去再思惟，心中一片朗然。

【English Translation】 English version: Know the origin of the mind (心原, xinyuan, the original state of mind). If the origin of the mind is non-dual, then all dharmas are like empty space. This is called settling the mind at ease, according to one's desires. Even if the mind is vast, and discriminating thoughts and all dharmas appear, if no good thoughts arise from faith and diligence, then one should concentrate and remain still, without moving. All good merits arise from stillness. If, when concentrating and remaining still, one becomes even more沉寂 (chenji,沉寂 means沉靜寂寞，沉寂 means quiet and lonely), without any progress or endurance, then one should carefully measure and devise a way to make it arise. If thoughts do not stay, like a sweating horse running wild, then one should use cessation to counteract this running wild. If one is silently ignorant and corresponds to sleep, then one should cultivate contemplation to break through all dullness and obstruction. If one cultivates cessation for a long time and cannot develop wisdom, then one should cultivate contemplation, contemplating that all dharmas are unobstructed and undifferentiated, clear and bright, gradually feeling like empty space. If one cultivates contemplation for a long time and the darkness and obstruction are not removed, then one should cultivate cessation again, ceasing all conditioned thoughts, without ability or place, subject and object both becoming silent. Empty wisdom will then arise. This is called cultivating the Dharma practice oneself, using eight skillful methods to arrange things so that the mind can be settled (etc.). The method of settling the mind through faith and practice is: if one wants to hear about the light of stillness, like Mount Sumeru not fearing the eight winds, then one should listen to cessation. If one wants to hear about sharp contemplation to break through all afflictions, like the sun dispelling darkness, then one should listen to contemplation. If one listens to contemplation too much, like the sun scorching sprouts, then one should listen to cessation, using the water of samadhi to nourish it. Or if one listens to samadhi for too long, like sprouts rotting and not growing, then one should listen to contemplation, allowing the wind and sun to move, so that good dharmas may appear. Or if sometimes thoughts run wild, and one cannot stop even for a moment, then one should listen to cessation to cure the scattered mind. Or if one is dull and muddled, like sitting in a fog, then one should listen to contemplation to break through this sleepiness. Or if one feels open and clear after listening to cessation, then one should focus on listening to cessation. Or if one feels clear and bright after listening to contemplation, then one should focus on listening to contemplation. This is called cultivating faith and practice oneself, using eight skillful methods to settle the mind. If the mind of Dharma practice transforms into faith practice, and the mind of faith practice transforms into Dharma practice, then one should skillfully study it according to what is appropriate. There are thirty-two kinds of self-practice, and thirty-two kinds of transforming others, making a total of sixty-four methods of settling the mind. Furthermore, faith and Dharma are not isolated, they need to be supported by listening and thinking. For example, a person who cultivates Dharma practice, following the hearing of a sentence of the Dharma, experiences the state of stillness and purity, and all dreams and delusions are eliminated, then returns to sit in meditation and think, and joy arises in the heart. Also, after hearing cessation, one returns to think again, and samadhi arises. Also, after hearing cessation, one returns to think, and all delusions are broken through. Also, after hearing cessation, one returns to think again, and the heart is filled with clarity.

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欲悟。又聞觀已。還更思惟心大歡喜。又聞觀已。還更思惟生善。破惡欲悟等準前可知。此乃聽少思多名為法行。非都不聽法也。信行端坐思惟寂滅。欣踴未生起已聞止歡喜甘樂。端坐念善善不能發。起已聞止信戒精進倍更增多。端坐治惡惡不能遣。起已聞止散動破滅。端坐即真真道不啟。起已聞止豁如悟寂。是為信行坐少聞多非都不思惟。前作一向根性。今作相資根性。就相資中復論轉不轉。亦有三十二安心。化他相資。亦有三十二安心。合六十四合前為一百二十八安心也。夫心地難安違苦順樂。今隨其所愿逐而安之。譬如養生或飲或食。適身立命。養法身亦爾。以止為飲以觀為食。藥法亦兩。或丸或散。以除冷熱。治無明病以止為丸以觀為散。如陰陽法。陽則風日。陰則雲雨。雨多則爛。日多則焦。陰如定陽如慧。慧定偏者皆不見佛性。八番調和貴在得意。一種禪師不許作觀。唯專用止。引偈云。思思徒自思。思思徒自苦。息思即是道。有思終不睹。又一禪師不許作止。專在於觀。引偈云。止止徒自止。昏闇無所以。止止即是道。觀觀得會理。兩師各從一門而入。以己益教他。學者則不見意。一向服乳漿猶難得況復醍醐。若一向作解者。佛何故種種說耶。天不常晴醫不專散食不恒飯。世間尚不爾況出世耶。今隨根

【現代漢語翻譯】 現代漢語譯本 想要領悟真理。又聽聞了觀行之後，更加思惟，內心非常歡喜。又聽聞了觀行之後，更加思惟，生起善念，破除惡念。想要領悟等等，都和前面所說的一樣。這才是聽聞少而思惟多，名為法行。不是完全不聽聞佛法。信行之人端坐思惟寂滅之理，對於未生起的欣喜踴躍，在聽聞之後就停止，歡喜轉為甘甜快樂。端坐念善，善法不能生髮；起身聽聞之後就停止，信心、戒律、精進更加增多。端坐制止惡念，惡念不能去除；起身聽聞之後就停止，散亂的念頭破滅。端坐認為這就是真理，但真正的道路不能開啟；起身聽聞之後就停止，忽然像開悟一樣寂靜。這就是信行之人坐禪少而聽聞多，不是完全不思惟。之前是偏向一種根性，現在是互相資助的根性。在互相資助之中，又討論轉與不轉。也有三十二種安心的方法，用來化度他人，互相資助。也有三十二種安心的方法。合起來六十四種，加上前面的，總共是一百二十八種安心的方法。人的心地難以安定，總是違背痛苦而順從快樂。現在隨著他所希望的，順著他來安定他的心。譬如養生，或者飲水或者吃飯，使身體舒適，生命得以延續。養育法身也是這樣，以止（Śamatha，奢摩他，止息）為飲，以觀（Vipassanā，毗婆舍那，內觀）為食。藥物也有兩種，或者製成藥丸，或者製成散劑，用來去除寒熱。治療無明（Avidyā，對事物真相的迷惑）的疾病，以止為藥丸，以觀為散劑。就像陰陽的法則一樣，陽就是風和太陽，陰就是雲和雨。雨太多就會腐爛，太陽太多就會焦枯。陰就像定（Samādhi，禪定），陽就像慧（Prajñā，智慧）。智慧和禪定偏廢，都不能見到佛性（Buddha-nature）。八種方法調和，貴在領會其中的意義。有一種禪師不允許作觀，只專門用止。引用偈頌說：『思來思去只是徒勞，思來思去只是徒增痛苦。停止思慮就是正道，有思慮終究不能見到真理。』又有一種禪師不允許作止，專門在於觀。引用偈頌說：『止來止去只是徒勞，昏昧暗淡沒有意義。停止就是正道，觀照就能領會真理。』兩位禪師各自從一個門徑進入，用自己的方法教導他人，學習的人就不能領會其中的意義。如果一直服用乳漿，尚且難以得到，更何況是醍醐（Ghee，比喻佛法中的極妙之味）。如果一直作解釋，佛陀為什麼還要種種說法呢？天空不會總是晴朗，醫生不會只開散劑，吃飯不會總是吃米飯。世間尚且不是這樣，更何況是出世間呢？現在隨著眾生的根器。

【English Translation】 English version Wanting to realize enlightenment. And after hearing about contemplation (Vipassanā), further contemplating, the mind is greatly delighted. And after hearing about contemplation, further contemplating, good thoughts arise, and evil thoughts are destroyed. Wanting to realize enlightenment, etc., can be understood according to what was said before. This is hearing little and contemplating much, called Dharma practice. It is not completely not hearing the Dharma. A person of faith practices sitting in meditation, contemplating the quiescence of Nirvana. For the joy and elation that have not yet arisen, upon hearing, they cease, and joy turns into sweetness and pleasure. Sitting in meditation, thinking of goodness, goodness cannot arise; upon rising and hearing, they cease, and faith, precepts, and diligence increase even more. Sitting in meditation, trying to subdue evil, evil cannot be removed; upon rising and hearing, they cease, and scattered thoughts are destroyed. Sitting in meditation, thinking this is the truth, but the true path cannot be opened; upon rising and hearing, it is like awakening to quiescence. This is a person of faith who sits in meditation little and hears much, not completely not contemplating. Before, it was leaning towards one kind of faculty; now, it is mutually assisting faculties. Within mutual assistance, there is also discussion of turning and not turning. There are also thirty-two methods of pacifying the mind, used to transform others, mutually assisting. There are also thirty-two methods of pacifying the mind. Combined, there are sixty-four, plus the previous ones, totaling one hundred and twenty-eight methods of pacifying the mind. People's minds are difficult to settle, always going against suffering and following pleasure. Now, according to what they desire, follow them to settle their minds. For example, in nourishing life, one either drinks or eats, making the body comfortable and prolonging life. Nourishing the Dharma body is also like this, taking cessation (Śamatha) as drink and contemplation (Vipassanā) as food. Medicine also has two kinds, either made into pills or made into powder, used to remove cold and heat. To cure the disease of ignorance (Avidyā), take cessation as pills and contemplation as powder. It is like the law of yin and yang; yang is wind and sun, yin is clouds and rain. Too much rain will rot, too much sun will scorch. Yin is like concentration (Samādhi), yang is like wisdom (Prajñā). If wisdom and concentration are unbalanced, one cannot see the Buddha-nature. Harmonizing the eight methods, the key is to understand the meaning. There is a kind of Chan master who does not allow contemplation, only using cessation. Quoting a verse, 'Thinking and thinking is just in vain, thinking and thinking is just increasing suffering. Ceasing thought is the right path, with thought, one will never see the truth.' There is also a kind of Chan master who does not allow cessation, focusing only on contemplation. Quoting a verse, 'Stopping and stopping is just in vain, dull and dark without meaning. Stopping is the right path, contemplating will understand the truth.' The two masters each entered from one path, using their own methods to teach others, and the learners cannot understand the meaning. If one always takes milk, it is still difficult to obtain, let alone ghee. If one always makes explanations, why did the Buddha speak in so many ways? The sky will not always be clear, the doctor will not only prescribe powder, and eating will not always be rice. The world is not like this, let alone the world beyond. Now, according to the faculties of sentient beings.

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隨病迴轉自行化他有六十四。若就三番止觀。則三百八十四。又一心止觀復有六十四。合五百一十二。三悉檀是世間安心。世醫所治差已復生。一悉檀是出世安心。如來所治畢竟不發世出世法互相成顯。若離三諦無安心處。若離止觀無安心法。若心安於諦一句即足。如其不安巧用方便令心得安。一目之羅不能得鳥。得鳥者羅之一目耳。眾生心行各各不同。或多人同一心行。或一人多種心行。如為一人眾多亦然。如為多人一人亦然。須廣施法網之目。捕心行之鳥耳。◎

摩訶止觀卷第五(上)

摩訶止觀卷第五(下)

隋天臺智者大師說

門人灌頂記

◎第四明破法遍者法性清凈不合不散。言語道斷心行處滅。非破非不破何故言破。但眾生多顛倒少不顛倒。破顛倒令不顛倒。故言破法遍耳。上善巧安心則定慧開發。不俟更破。若未相應。應用有定之慧而盡凈之。故言破耳。然破法須依門。經說門不同。或文字為門。大品明四十二字門是也。或觀行為門。釋論明菩薩修三三昧緣諸法實相是也。或智慧為門。法華云其智慧門是也。或理為門。大品明無生法無來無去即是佛也。依教門通觀。依觀門通智。依智門通理。理為門復通何處。教觀智等諸門悉依于理。能依是門。所依何得非門。雖無所

【現代漢語翻譯】 現代漢語譯本：隨應眾生的不同病癥，佛法能迴轉變化，既能自行化度，也能化度他人，有六十四種方法。如果就三番止觀（三種止觀方法）來說，就有三百八十四種。又一心止觀（一種止觀方法）又有六十四種，總共五百一十二種。三悉檀（三種普遍的教義）是世間讓人安心的方法，就像世間醫生所治療的疾病，痊癒后還會復發。一悉檀（第一義悉檀）是出世間讓人安心的方法，就像如來所治療的疾病，最終不會再復發。世間法和出世間法互相成就，互相顯現。如果離開三諦（空諦、假諦、中諦），就沒有讓人安心的地方。如果離開止觀，就沒有讓人安心的方法。如果心能安住于真諦，一句佛法就足夠了。如果心不能安住，就要巧妙地運用方便法門，使心能夠安定。一張羅網的一個網眼不能捕捉到鳥，能捕捉到鳥的是羅網的整體作用。眾生的心念和行為各不相同，或者很多人有同一種心念和行為，或者一個人有多種心念和行為。如同為一個人說法，對眾多人也一樣；如同為眾多人說法，對一個人也一樣。需要廣佈法網的各個網眼，來捕捉眾生心念行為的鳥。 《摩訶止觀》卷第五（上） 《摩訶止觀》卷第五（下） 隋朝天臺智者大師說 門人灌頂記錄 第四，闡明破法遍（破除一切邪法的普遍性）：法性清凈，不合不散，言語無法表達，心念無法到達，既不是破除，也不是不破除。為什麼說破除呢？只是因為眾生多數是顛倒的，少數是不顛倒的。破除顛倒，使之不顛倒，所以才說破法遍。上面善巧地使心安定，那麼定慧自然開發，不需要再破除。如果還沒有相應，就應該運用有定的智慧來徹底凈化它，所以才說破除。然而，破除邪法需要依據法門。《經》中說的法門不同，或者以文字為法門，《大品般若經》中闡明四十二字門就是這樣。或者以觀行為法門，《釋論》中闡明菩薩修習三種三昧（空三昧、無相三昧、無作三昧），緣于諸法實相就是這樣。或者以智慧為法門，《法華經》中說『其智慧門』就是這樣。或者以理為法門，《大品般若經》中闡明無生法，無來無去，就是佛。依據教門可以通達觀行，依據觀行可以通達智慧，依據智慧可以通達真理。以理為法門，又通達何處呢？教、觀、智等各種法門都依據于真理。能依據的是法門，所依據的怎麼能不是法門呢？雖然沒有所

【English Translation】 English version: According to the different illnesses of sentient beings, the Dharma can transform and adapt, both self-transforming and transforming others, having sixty-four methods. If based on the Threefold Contemplation (three types of contemplation), there are three hundred and eighty-four methods. Furthermore, the One-Mind Contemplation (one type of contemplation) has sixty-four methods, totaling five hundred and twelve. The Three Siddhanthas (three universal doctrines) are worldly methods for pacifying the mind, like worldly doctors treating illnesses that relapse after recovery. The First Siddhantha (Paramartha-siddhantha) is a transcendental method for pacifying the mind, like the Tathagata treating illnesses that ultimately do not recur. Worldly and transcendental dharmas mutually accomplish and reveal each other. If separated from the Three Truths (emptiness, provisional existence, the Middle Way), there is no place for the mind to find peace. If separated from cessation and contemplation (止觀, zhǐ guān), there is no method for the mind to find peace. If the mind can abide in the Truth, one sentence of Dharma is sufficient. If the mind cannot abide, then skillfully use expedient means to enable the mind to be at peace. One mesh of a net cannot catch a bird; it is the entirety of the net that catches the bird. The thoughts and actions of sentient beings are different from each other; either many people have the same thoughts and actions, or one person has many kinds of thoughts and actions. Just as speaking Dharma for one person is the same as for many people; just as speaking Dharma for many people is the same as for one person. It is necessary to widely spread the meshes of the Dharma net to catch the birds of sentient beings' thoughts and actions. 《Mahayana Cessation and Contemplation》, Volume Five (Part One) 《Mahayana Cessation and Contemplation》, Volume Five (Part Two) Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty Recorded by Disciple Guanding Fourth, elucidating the pervasiveness of breaking through dharmas: The nature of Dharma is pure, neither combining nor dispersing, beyond the expression of words, beyond the reach of the mind, neither breaking through nor not breaking through. Why is it said to break through? It is only because most sentient beings are deluded, and few are not deluded. Breaking through delusion, causing them to be not deluded, therefore it is said to break through dharmas pervasively. Above, skillfully pacifying the mind, then samadhi and wisdom naturally develop, without needing to break through further. If not yet in accordance, then one should use wisdom with samadhi to thoroughly purify it, therefore it is said to break through. However, breaking through evil dharmas requires relying on a gate (門, mén). The sutras speak of different gates. Either using words as a gate, as the Mahaprajnaparamita Sutra explains the forty-two letter gates. Or using contemplation as a gate, as the Treatise explains that Bodhisattvas cultivate the three samadhis (emptiness, signlessness, non-action), contemplating the true nature of all dharmas. Or using wisdom as a gate, as the Lotus Sutra says 'its gate of wisdom'. Or using principle as a gate, as the Mahaprajnaparamita Sutra explains that the unproduced dharma, without coming or going, is the Buddha. Relying on the gate of teaching can lead to contemplation, relying on the gate of contemplation can lead to wisdom, relying on the gate of wisdom can lead to truth. Using principle as a gate, where does it lead? The gates of teaching, contemplation, wisdom, etc., all rely on principle. That which can be relied upon is a gate, how can that which is relied upon not be a gate? Although there is no

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通究竟遍通。是妙門也。三門置之今但說教門。三藏四門先破見。后破思。亦俱破(云云)。通教四門亦先破見。后破思。亦俱破。但破四住不得言遍也。別教四門次第斷五住。斯乃豎遍橫不遍。並非今所用。今不思議一境一切境。一心一切心。橫豎諸法悉趣於心。破心故一切皆破。故言遍也。余門破不遍則不須說。圓教四門皆能破遍。所謂有門無門。亦有亦無門。非有非無門。今且置三門。且依空無生門。無生門能通止觀。到因到果。又能顯無生使門光揚。何者。止觀是行。無生門是教。依教修行通至無生法忍。因位具足。凈名三十二菩薩。各說入不二門。皆是菩薩從門入位。而無生為首。大品明阿字門。所謂諸法初不生。此證無生門通止觀到因。其義可見。止觀光揚無生門者。法不自顯。弘之在人。人能行行。法門光顯。使無生教縱橫無礙。觸處皆通。門義方成。譬如世人門戶出入。有人有位門則榮顯。能譬既然所譬可解。門通果者。大經云。般涅言不。槃者言生。不生之義名大涅槃。又云。定慧二法能大利益乃至菩提。大品云。無生法無來無去。無生法即是佛。法華云。佛自住大乘。如其所得法。定慧力莊嚴。以此度眾生。且引三經果義明矣。止觀能顯果者。果不自顯。由行故果滿。果滿故一切皆滿。巍巍堂堂

【現代漢語翻譯】 現代漢語譯本： 通究竟遍通（指完全通達）。這是妙門。三門（指體門、用門、教門）先放在一邊，現在只說教門。三藏教的四門（指有門、無門、亦有亦無門、非有非無門）先破見惑，后破思惑，也可以同時破除（見惑和思惑）。 通教的四門也是先破見惑，后破思惑，也可以同時破除。但只是破除四住地煩惱，不能說是遍通。 別教的四門是次第斷除五住地煩惱，這是豎向上遍通，橫向上不遍通，不是現在所用的。 現在所說的是不可思議，一境即一切境，一心即一切心，橫向和豎向的諸法都歸趣於心。破除心識，所以一切都破除，所以說是遍通。其他的門破除不遍通，就不需要說了。 圓教的四門都能破除遍通，所謂有門、無門、亦有亦無門、非有非無門。現在先放下其他三門，只依據空無生門。無生門能通達止觀，到達因位和果位，又能顯揚無生法，使這個法門光大發揚。為什麼呢？止觀是行，無生門是教，依據教理修行，通達無生法忍，因位就具足了。《維摩詰經》中三十二位菩薩，各自說入不二法門，都是菩薩從法門進入果位，而以無生門為首。《大品般若經》闡明阿字門，所謂諸法最初不生，這可以證明無生門通達止觀，到達因位，這個道理是顯而易見的。 止觀能夠光大發揚無生門，是因為法不能自己顯現，弘揚在於人。人能夠修行，法門就光顯，使無生教縱橫無礙，觸處皆通，法門的意義才算完成。譬如世人的門戶，有人出入，有人有地位，門戶就榮顯。比喻是這樣，所比喻的道理就可以理解了。 門通達果位，如《大般涅槃經》說，『般』是言不，『涅槃』是言生，不生的意義叫做大涅槃。又說，定和慧二法能夠帶來大利益，乃至成就菩提。《大品般若經》說，無生法無來無去，無生法就是佛。《法華經》說，佛安住在摩訶衍（大乘），依照他所證得的法，用定慧的力量來莊嚴自己，用這個來度化眾生。姑且引用這三部經的果位之義來說明。 止觀能夠顯現果位，是因為果位不能自己顯現，由於修行，所以果位圓滿，果位圓滿，所以一切都圓滿，多麼盛大莊嚴啊！

【English Translation】 English version: 'Thoroughly understanding is complete and all-encompassing'. This is a wondrous gate. Let's set aside the three gates (the gate of essence, the gate of function, and the gate of teaching) for now and only discuss the gate of teaching. The four gates of the Tripitaka teaching (the gate of existence, the gate of non-existence, the gate of both existence and non-existence, and the gate of neither existence nor non-existence) first break through the delusions of views (見惑, jiàn huò), then break through the delusions of thought (思惑, sī huò), or they can be broken through simultaneously. The four gates of the Common Teaching (通教, Tōng jiào) also first break through the delusions of views, then break through the delusions of thought, or they can be broken through simultaneously. However, they only break through the afflictions of the four abodes (四住地, sì zhù dì), so it cannot be said to be all-encompassing. The four gates of the Distinct Teaching (別教, Bié jiào) gradually cut off the afflictions of the five abodes (五住地, wǔ zhù dì). This is thoroughly understanding vertically, but not horizontally, and is not what we are using now. What we are talking about now is inconceivable, one realm is all realms, one mind is all minds, and all dharmas, horizontally and vertically, converge on the mind. By breaking through the mind, everything is broken through, so it is said to be all-encompassing. Other gates that do not break through completely need not be discussed. The four gates of the Perfect Teaching (圓教, Yuán jiào) can all break through completely, namely the gate of existence, the gate of non-existence, the gate of both existence and non-existence, and the gate of neither existence nor non-existence. Let's put aside the other three gates for now and rely only on the gate of emptiness and non-origination (空無生門, kōng wú shēng mén). The gate of non-origination can connect to cessation and contemplation (止觀, zhǐ guān), reaching both the causal stage and the fruition stage, and can also manifest the Dharma of non-origination, making this Dharma gate shine brightly. Why? Cessation and contemplation are practice, and the gate of non-origination is teaching. By practicing according to the teaching, one can reach the forbearance of non-origination (無生法忍, wú shēng fǎ rěn), and the causal stage is complete. In the Vimalakirti Sutra, the thirty-two Bodhisattvas each spoke of entering the gate of non-duality, all of which are Bodhisattvas entering the fruition stage from the gate, with the gate of non-origination being the foremost. The Mahaprajnaparamita Sutra clarifies the 'A' character gate, saying that all dharmas initially do not arise, which proves that the gate of non-origination connects to cessation and contemplation, reaching the causal stage. The meaning is clear. Cessation and contemplation can glorify the gate of non-origination because the Dharma cannot manifest itself; its propagation depends on people. If people can practice, the Dharma gate will shine brightly, making the teaching of non-origination unobstructed in all directions, and the meaning of the gate will be complete. For example, the gate of a worldly person's house is used for entering and exiting. If someone enters and exits and has a position, the gate will be glorious. If the analogy is like this, the principle being analogized can be understood. The gate connects to the fruition stage, as the Nirvana Sutra says, 'Pa' means 'not', and 'Nirvana' means 'arising'. The meaning of non-arising is called Great Nirvana (大涅槃, dà niè pán). It also says that the two Dharmas of Samadhi (定, dìng) and Prajna (慧, huì) can bring great benefits, even to the attainment of Bodhi. The Mahaprajnaparamita Sutra says that the Dharma of non-origination has no coming and no going, and the Dharma of non-origination is the Buddha. The Lotus Sutra says that the Buddha dwells in the Mahayana (大乘, dà shèng), and according to the Dharma he has attained, he adorns himself with the power of Samadhi and Prajna, and uses this to liberate sentient beings. Let's cite the meaning of the fruition stage from these three sutras to illustrate. Cessation and contemplation can manifest the fruition stage because the fruition stage cannot manifest itself. Because of practice, the fruition stage is complete, and because the fruition stage is complete, everything is complete, how magnificent and solemn!

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如星中月照十寶山影臨四海。果亦如是無上無上。功高十地汲引四機。金光明中佛禮骨塔。即其義也。無生教門豎攝因果。其義已彰。橫攝之意今當說。大品云。若聞無生門則解一切義。初阿字攝四十一字。四十一字攝阿字。中間亦然。橫豎備攝。其文如此。此意難見。更引佛藏示其相。次引涅槃釋其義。后說無生門破法遍。佛藏云。劫火起時菩薩一唾火即滅。一吹世界即成。非是先滅后成。只一唾中即滅即成。彼經明外用。內合無生門。即破遍。即立遍破立不須二念。若內無是德則外無大用。寄外顯內其相如是。須識觀心者。眾生一期將訖。即是劫盡。三毒三災火為語端。以止止之如唾滅。以觀觀之如吹成(云云)。大經釋義者。不聞聞一句有種種義。初云。不生生。不生不生。生不生。生生。按此四句說無生門。攝自行因果化他能所等法皆遍。不生生者。安住世諦。初出胎時名不生生。今解世諦者。無明共法性。出生一切隔歷分別。故名世諦。安住者。以止觀安於世諦。即是不可思議境。觀行位成。故名安住。以安住故名托聖胎。初開佛知見得無生忍。名出聖胎。不見無明世諦故言不生。獲佛知佛見故名為生。論云。諸法不生而般若生。即其義也。此說自行無生忍位。因義成也。經釋不生不生者。不生不生名大涅

槃。生相盡故。修道得故。今解果由因克故言修道得故。斷德已圓無明不生。智德已圓般若不生。故言不生不生。此說自行寂滅忍。果義成也。因果既圓即如佛藏所明一吹唾即滅即立。是其義焉。經釋生不生者。世諦死時名生不生。今解世諦者。無明是其根本。既破無明故言世死。世死故名生不生。此釋初句初句上緣于理智德成故言不生生。此句下破于惑。斷德成故言生不生。不生名雖同事理大異。初句詺智慧開發爲生。此句詺結業起動為生。生名雖同而縛脫大異。莫迷名惑旨。須精識之須精識之。初句如唾中吹此句如吹中唾。唾吹一時不可前後也。經重釋此句云。四住菩薩名生不生。生自在故。今解先生不生說自行之惑滅。重釋生不生明化道之興。何者。菩薩斷四住時。破結業生即能自在生。況斷五住耶。以劣顯勝彌彰化道。二乘斷惑沈空不能如此。故標菩薩也。惑滅顯唾化興顯吹也。經釋生生者。一切有漏唸唸生故。今解此句明化用之所耳。菩薩何意不生而生。良由一切有漏眾生相續不斷。是故菩薩而起大悲。示自在生而度脫之。是為無生門攝自行因果化他能所。皆悉具足矣。四住菩薩者。地持云。從初發心住至十地。束為六住。一種性住。二解行住。三凈心住。四行道跡住。五決定住。六究竟住。種性住者。若

人無有種性。雖生善道數退數進。不得在菩薩六人數中。若種性處成就無有退失。數數增進得是一人也。解行人是初地方便。凈心住是入初地。得出世間心離凡夫我相障。故名凈心住。行道跡住者。從二地至七地住修道也。決定住者。八地九地也。已得報行不還不退。故名決定。究竟住者。第十地學行窮滿。故言究竟住也。經稱四住名生不生者。正是行道跡住。從二地止正是入假化他之位。處處現生而非實生。將別顯圓。初出胎時。即能利他化生自在。于圓義亦應無失。經又六句。不生生亦不可說。生生亦不可說。生不生亦不可說。不生不生亦不可說。生亦不可說。不生亦不可說。按此六句明無生門破法遍。若破思議惑用前四句。若破不思議惑用后二句。何者。思議惑雖多不出界內外。界外惑附體生。故言不生生。界內惑是枝末。故言生生。此惑紛綸並是所化之境。為此境故施自在生。所化既不可得。何處有能化。能所俱亡。是故不生生生生俱不可說。若破思議解此解雖多。不出界內外。界內解止遣分段故言生不生。界外解雙遣分段變易故言不生不生。此解淺深故有種種自行因果。理尚非一寧有種種。今遍唾破故言生不生不可說。不生不生亦不可說。若破不可思議惑者。只是無明。無明故生。生故無明。無明不可得。

【現代漢語翻譯】 現代漢語譯本 人沒有固定的種性（gotra，指與生俱來的根性）。即使生於善道，也可能時而退步時而進步，不能算作菩薩六種人中的一員。如果種性之處成就，沒有退失，並且不斷增進，才能算是菩薩六種人中的一人。解行人是指處於初地之前的方便位。凈心住是指進入初地，得出世間之心，遠離凡夫的『我相』障礙，所以稱為凈心住。行道跡住是指從二地到七地，安住于修道之中。決定住是指八地和九地，已經獲得果報，不再退還，所以稱為決定。究竟住是指第十地，學習修行圓滿，所以稱為究竟住。《勝鬘經》中提到的『四住』，名為『生』與『不生』，正是指行道跡住。從二地開始，正是進入假化他人的階段，處處示現出生，但並非真實出生。這是爲了區別顯示圓教的境界，即初次出生時，就能利益他人，化生自在，對於圓教的意義也應該沒有缺失。《勝鬘經》又有六句：『不生生亦不可說，生生亦不可說，生不生亦不可說，不生不生亦不可說，生亦不可說，不生亦不可說。』按照這六句，說明無生之門，破除一切法。如果破除思議之惑，就用前四句；如果破除不可思議之惑，就用后兩句。為什麼呢？思議之惑雖然多，但不出三界內外。界外之惑附著于身體而生，所以說『不生生』。界內之惑是枝末，所以說『生生』。這些迷惑紛繁複雜，都是所化之境。爲了這些境界，才施設自在之生。既然所化之境不可得，哪裡還有能化之人？能化與所化都消失了，所以『不生生』和『生生』都不可說。如果破除思議之解，這些理解雖然多，但不出三界內外。界內之解只是遣除分段生死，所以說『生不生』。界外之解雙重遣除分段生死和變易生死，所以說『不生不生』。這些理解有深有淺，所以有種種自行因果。道理尚且不是單一的，哪裡會有種種？現在全部唾棄破除，所以說『生不生不可說』，『不生不生亦不可說』。如果破除不可思議之惑，指的就是無明（avidya，佛教術語，指對事物真相的無知）。因為無明所以生，因為生所以無明，無明是不可得的。

【English Translation】 English version People do not have fixed gotra (種性, lineage or inherent nature). Even if they are born in good realms, they may sometimes regress and sometimes progress, and cannot be counted among the six types of Bodhisattvas. Only if the state of gotra is achieved, without regression, and continuously progressing, can they be considered one of the six types of Bodhisattvas. 'Understanding practitioners' refers to the stage of expedient means before the first ground (bhumi). 'Dwelling in pure mind' refers to entering the first ground, attaining a mind that transcends the world, and being free from the 'self-image' (atma-samjna) obstacle of ordinary beings, hence it is called 'dwelling in pure mind'. 'Dwelling in the path of practice' refers to dwelling in the practice of the path from the second to the seventh ground. 'Dwelling in certainty' refers to the eighth and ninth grounds, having already obtained the karmic reward and not regressing, hence it is called 'certainty'. 'Dwelling in ultimate completion' refers to the tenth ground, where learning and practice are fully complete, hence it is called 'ultimate completion'. The 'four dwellings' mentioned in the Shrimala Sutra, named 'birth' and 'non-birth', precisely refer to 'dwelling in the path of practice'. Starting from the second ground, it is precisely entering the stage of falsely transforming others, manifesting birth everywhere, but not actually being born. This is to distinguish and reveal the realm of the perfect teaching (round teaching), that is, at the first birth, one can benefit others and transform beings freely, and there should be no loss in the meaning of the perfect teaching. The Shrimala Sutra also has six sentences: 'Non-birth birth is also unspeakable, birth birth is also unspeakable, birth non-birth is also unspeakable, non-birth non-birth is also unspeakable, birth is also unspeakable, non-birth is also unspeakable.' According to these six sentences, it explains the gate of non-birth, destroying all dharmas. If one destroys the afflictions of thought, one uses the first four sentences; if one destroys the afflictions of the unthinkable, one uses the last two sentences. Why? Although the afflictions of thought are many, they do not go beyond the three realms. The afflictions outside the realm are attached to the body and born, hence it is said 'non-birth birth'. The afflictions within the realm are branches and ends, hence it is said 'birth birth'. These confused afflictions are all the objects of transformation. For the sake of these realms, the birth of freedom is bestowed. Since the object of transformation is unattainable, where is the transformer? When both the transformer and the transformed disappear, therefore 'non-birth birth' and 'birth birth' are both unspeakable. If one destroys the understanding of thought, although these understandings are many, they do not go beyond the three realms. The understanding within the realm only eliminates segmented birth and death, hence it is said 'birth non-birth'. The understanding outside the realm doubly eliminates segmented birth and death and variable birth and death, hence it is said 'non-birth non-birth'. These understandings are deep and shallow, so there are various causes and effects of self-practice. The principle is not even singular, how can there be various? Now, completely spitting and destroying, therefore it is said 'birth non-birth is unspeakable', 'non-birth non-birth is also unspeakable'. If one destroys the unthinkable afflictions, it refers to ignorance (avidya, a Buddhist term referring to ignorance of the true nature of things). Because of ignorance, there is birth; because of birth, there is ignorance. Ignorance is unattainable.

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生亦不可得。今皆唾破故言生不可得。若破不思議解者。只是圓解。圓解始終判出因果。理不遍圓亦非始終。那有因果。今皆唾破故言不生不可得。將彼經意釋無生門破法遍者。其義分明。佛自釋六句。云何不生生不可說。不生名為生故不可說。今解。不生者法性也。生者無明也。二乘證不生猶受法性生。故言不生名為生。依佛此旨知是界外附體之惑。不生而名為生。生即顛倒。顛倒即不顛倒。心行處滅言語道斷。故不可說。云何生生不可說。生生故生。生生故不生。故不可說。今解。生生故生者。即是大生生小生。八相所遷有漏之法也。依佛此旨知是界內有漏惑也。生生故不生者。因緣生法即空即中。心行處滅言語道斷。故不可說也。云何生不生不可說。生即名為生。生不自生故不可說。今解。生即名為生者。乃是諸法不生般若生也。生不自生者。此般若生不從四句生。生不自生是初句耳。具言生不他生。生不共生。生不無因生。又般若生時世諦已死。無復有生而生三界者。為緣故生非業生也。故言生不自生。若般若生。若自在生。皆言語道斷故不可說也。據此意知是界內之解也。云何不生不生不可說。以修道得故。今解。修道得者。乃是極果所證。尚非下十地所知。豈可言說。據此知是界外之解也。經云。生亦不

【現代漢語翻譯】 現代漢語譯本： 『生亦不可得』（生的狀態也是不可獲得的）。現在都唾棄打破這種說法，所以說『生不可得』（生是不可獲得的）。如果破除了不可思議的理解，就只是圓滿的理解。圓滿的理解始終能判斷出因果。如果理不周遍圓滿，也不是始終，那怎麼會有因果呢？現在都唾棄打破這種說法，所以說『不生不可得』（不生也是不可獲得的）。用那部經的意義來解釋無生門，破除法遍的說法，其中的意義很分明。佛自己解釋六句：『云何不生生不可說』（為什麼不生，生是不可說的）？『不生名為生故不可說』（因為不生被稱作生，所以是不可說的）。現在解釋，『不生』指的是法性（Dharmata）。『生』指的是無明（Avidya）。二乘（Śrāvaka and Pratyekabuddha）證得不生，仍然受到法性生的影響，所以說『不生名為生』。依據佛的這個旨意，可以知道這是界外附體的迷惑。不生卻被稱作生，生就是顛倒，顛倒就是不顛倒。心行處滅，言語道斷，所以不可說。『云何生生不可說』（為什麼生，生是不可說的）？因為生生所以生，因為生生所以不生，所以不可說。現在解釋，『生生故生』，就是大生生小生，八相（Eight aspects of a Buddha's life）所遷的有漏之法。依據佛的這個旨意，可以知道這是界內有漏的迷惑。『生生故不生』，因緣生法即空即中，心行處滅，言語道斷，所以不可說。『云何生不生不可說』（為什麼生不生，生是不可說的）？生即名為生，生不自生，所以不可說。現在解釋，『生即名為生』，乃是諸法不生，般若（Prajna）生。『生不自生』，這個般若生不從四句生。生不自生是初句。完整地說，生不他生，生不共生，生不無因生。而且般若生的時候，世諦（Saṃvṛti-satya）已經死了，沒有再有生而生三界（Three Realms）的。因為緣故生，不是業生。所以說『生不自生』。如果是般若生，如果是自在生，都是言語道斷，所以不可說。根據這個意思，可以知道這是界內的理解。『云何不生不生不可說』（為什麼不生不生，是不可說的）？因為修道而得。現在解釋，修道而得，乃是極果所證，尚且不是下十地（Ten Bhumis）所能知道的，怎麼可以用言語表達？根據這個可以知道這是界外的理解。經上說，『生亦不』

【English Translation】 English version: 'Birth is also unattainable' (Śūnyatā of birth). Now, all reject and break this statement, therefore it is said 'birth is unattainable' (birth is unattainable). If one breaks through the inconceivable understanding, it is merely a complete understanding. A complete understanding can always discern cause and effect. If the principle is not universally complete, nor is it beginning and end, then how can there be cause and effect? Now, all reject and break this statement, therefore it is said 'non-birth is unattainable' (non-birth is also unattainable). Using the meaning of that sutra to explain the gate of non-birth, breaking the pervasiveness of Dharma, the meaning is very clear. The Buddha himself explains the six sentences: 'Why is non-birth, birth, unspeakable?' ('云何不生生不可說')? 'Non-birth is called birth, therefore it is unspeakable' ('不生名為生故不可說'). Now explaining, 'non-birth' refers to Dharmata (法性). 'Birth' refers to Avidya (無明). The Two Vehicles (Śrāvaka and Pratyekabuddha 二乘) who attain non-birth are still influenced by the birth of Dharmata, therefore it is said 'non-birth is called birth'. According to the Buddha's intention, it can be known that this is the delusion of attachment outside the realm. Non-birth is called birth, birth is inversion, inversion is non-inversion. When the activity of the mind ceases and the path of language is cut off, therefore it is unspeakable. 'Why is birth, birth, unspeakable?' ('云何生生不可說')? Because birth gives rise to birth, because birth gives rise to birth, therefore it is unspeakable. Now explaining, 'birth gives rise to birth' is the great birth giving rise to small birth, the defiled Dharma that is moved by the Eight Aspects (Eight aspects of a Buddha's life 八相). According to the Buddha's intention, it can be known that this is the defiled delusion within the realm. 'Birth gives rise to non-birth', the Dharma of conditioned arising is emptiness and the middle way, when the activity of the mind ceases and the path of language is cut off, therefore it is unspeakable. 'Why is birth, non-birth, unspeakable?' ('云何生不生不可說')? Birth is called birth, birth does not arise from itself, therefore it is unspeakable. Now explaining, 'birth is called birth' is that all Dharmas do not arise, Prajna (Prajna 般若) arises. 'Birth does not arise from itself', this Prajna birth does not arise from the four sentences. Birth does not arise from itself is the first sentence. To say it completely, birth does not arise from others, birth does not arise together, birth does not arise without cause. Moreover, when Prajna arises, conventional truth (Saṃvṛti-satya 世諦) has already died, there is no more birth to give rise to the Three Realms (Three Realms 三界). Because of conditions, birth arises, not from karma. Therefore it is said 'birth does not arise from itself'. If it is Prajna birth, if it is self-existent birth, all are where the path of language is cut off, therefore it is unspeakable. According to this meaning, it can be known that this is the understanding within the realm. 'Why is non-birth, non-birth, unspeakable?' ('云何不生不生不可說')? Because it is attained through cultivation. Now explaining, what is attained through cultivation is what is realized by the ultimate fruit, it is not even known by the lower Ten Bhumis (Ten Bhumis 十地), how can it be expressed in words? According to this, it can be known that this is the understanding outside the realm. The sutra says, 'Birth is also not'

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可說。以生無故。今解。此破不思議惑。界內生生亦是生。界外不生生亦是生。祇是無明之生生必托緣生。緣生即空即中。心行處滅言語道斷。故不可說也經云。不生不可說以有得故。今解。此破不思議解。及界內之解。亦是修道得故。界外之解。亦是修道得故。得即詣理。理絕心口故不可說也。佛以六句破諸法解惑。皆言不可說。彌顯無生門破法遍也。依佛藏經前四句亦吹亦唾。后兩句結前吹唾耳。此六句專論于唾也。又楞伽云。我從得道夜至涅槃夜。不說一字。佛因二法作如此說。謂緣自法及本住法。自法者。彼如來所得我亦得之。無增無減離言說妄想文字二趣。釋曰。緣自法是證聖真諦實性也。離言說妄想者。不可思議也。離文字者離假名也。離二趣者。離說所說想所想名所名也。本住法者。謂古先聖道法界常住。如道趣城道為人行。非行者作道。城由道至。非至者作城。經曰。士夫見平坦道。即隨入城受如意樂。我及先佛法界常住亦復如是。是故二夜不說一字。當知二法決定非口言分別所能變異。本法者如理也。自法者證實此義與大經四不可說意同。生生不可說者。本法不可說也。生隨順緣生。本法不可說也。生不生不可說者。即自斷法不可說也。不生生不可說者。即自智法不可說也。不生不生不可說者。即

【現代漢語翻譯】 現代漢語譯本： 『可說』。因為『生』沒有緣故。現在解釋。這是爲了破除不可思議的迷惑。界內的『生生』也是『生』，界外的『不生生』也是『生』。只是無明的『生生』必定依託因緣而生。因緣生即是空即是中。心識的活動止息，言語的道路斷絕，所以不可說。《佛藏經》說：『不生』不可說，因為有『得』的緣故。現在解釋。這是爲了破除不可思議的理解，以及界內的理解，也是通過修道而得到的。界外的理解，也是通過修道而得到的。『得』就是趨向真理。真理超越了心和口，所以不可說。佛用六句話來破除對諸法的理解和迷惑，都說『不可說』，更加彰顯了無生門破除法的普遍性。依照《佛藏經》，前四句既是吹又是唾棄，后兩句總結了前面的吹和唾棄。這六句專門論述了唾棄。另外，《楞伽經》說：『我從得道之夜到涅槃之夜，沒有說一個字。』佛因為兩種法而這樣說，即緣自法和本住法。自法，就是彼如來所得到的，我也得到了，沒有增加也沒有減少，遠離言說、妄想和文字兩種途徑。解釋說：緣自法是證聖的真諦實性。遠離言說妄想，就是不可思議。遠離文字，就是遠離假名。遠離二趣，就是遠離說和所說、想和所想、名和所名。本住法，就是古代聖賢的道，法界常住，如同道路通向城市，道路是為人行走的，不是行走的人創造了道路，城市因為道路而到達，不是到達的人創造了城市。《楞伽經》說：『士夫見到平坦的道路，就隨之進入城市，享受如意的快樂。』我和先佛的法界常住也是這樣。所以兩個夜晚沒有說一個字。應當知道這兩種法決定不是口頭言語分別所能改變的。本法如同真理。自法就是證實這個意義，與《大般涅槃經》的四種不可說的意思相同。『生生』不可說，就是本法不可說。『生』隨順因緣而生，本法不可說。『生不生』不可說，就是自斷法不可說。『不生生』不可說，就是自智法不可說。『不生不生』不可說，就是

【English Translation】 English version: 'Speakable'. Because 'birth' has no cause. Now explaining. This is to break through the inconceivable delusion. 'Birth-birth' within the realm is also 'birth', and 'non-birth-birth' outside the realm is also 'birth'. It's just that the 'birth-birth' of ignorance must rely on conditions to arise. Conditioned arising is emptiness and the middle way. The activity of the mind ceases, and the path of language is cut off, so it is unspeakable. The Buddha-garbha Sutra says: 'Non-birth' is unspeakable because there is 'attainment'. Now explaining. This is to break through the inconceivable understanding, as well as the understanding within the realm, which is also obtained through cultivation. The understanding outside the realm is also obtained through cultivation. 'Attainment' is to approach the truth. Truth transcends mind and mouth, so it is unspeakable. The Buddha uses six sentences to break through the understanding and delusion of all dharmas, all saying 'unspeakable', which further highlights the universality of the non-birth gate in breaking through dharmas. According to the Buddha-garbha Sutra, the first four sentences are both blowing and spitting, and the last two sentences summarize the previous blowing and spitting. These six sentences specifically discuss spitting. Furthermore, the Laṅkāvatāra Sūtra says: 'From the night I attained enlightenment to the night of nirvana, I did not speak a single word.' The Buddha said this because of two dharmas, namely, the dharma of self-nature (緣自法) and the dharma of inherent abiding (本住法). The dharma of self-nature is what the Tathāgata attained, and I also attained it, without increase or decrease, away from speech, delusion, and the two paths of words. The explanation says: The dharma of self-nature is the true and real nature of attaining sagehood. Being away from speech and delusion is inconceivable. Being away from words is being away from false names. Being away from the two paths is being away from speaking and what is spoken, thinking and what is thought, name and what is named. The dharma of inherent abiding is the ancient sages' path, the dharma realm constantly abides, like a road leading to a city, the road is for people to walk on, not created by the people who walk on it, the city is reached because of the road, not created by the people who reach it. The Laṅkāvatāra Sūtra says: 'A man sees a flat road and then enters the city, enjoying pleasant happiness.' My and the previous Buddhas' dharma realm constantly abides in the same way. Therefore, not a single word was spoken on two nights. It should be known that these two dharmas are definitely not something that can be changed by verbal discrimination. The inherent dharma is like truth. The dharma of self-nature is to confirm this meaning, which is the same as the meaning of the four unspeakables in the Mahāparinirvāṇa Sūtra. 'Birth-birth' is unspeakable, which means the inherent dharma is unspeakable. 'Birth' arises in accordance with conditions, and the inherent dharma is unspeakable. 'Birth-non-birth' is unspeakable, which means self-severing dharma is unspeakable. 'Non-birth-birth' is unspeakable, which means self-wisdom dharma is unspeakable. 'Non-birth-non-birth' is unspeakable, which means

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是究竟自證法不可說也。后二句一結生不可說。結本法不可說也。一句結不生不可說。結自證法不可說也。大經云。十因緣法為生作因。亦可得說者。今解。此即無生門遍立之義。亦如佛藏遍吹即成也。十因緣者。從無明支乃至有支立諸法也。立有三義。一立眾生。二立機緣。三立聲教。立眾生者。過去二因現在五果。更互因緣。而立五陰假名眾生也。立根機者。過去或修行析行體行漸行頓行。以行為業無明潤之。致今五果於此陰果更起本習。或起析愛取有。或起體愛取有。或起漸愛取有。或起頓愛取有。取有起故得為機緣也。立聲教者。析愛取有起故感三藏教。是為生生不可說十因緣法。為生生作因。亦可得說。說生生也。體愛取有感於通教。是為生不生不可說十因緣法。為生不生作因。亦可得說。說生不生也。漸愛取有感於別教。是為不生生不可說十因緣法。為不生生作因。亦可得說。說不生生也。頓愛取有感於圓教。是為不生不生不可說十因緣法。為不生不生作因。亦可得說。說不生不生也。眾生若立。一切惑法因果立。一切所化立。機教若立。一切解行因果立。一切能化立。是為無生門一立一切立。故大品云。若聞阿字門則解一切義。佛藏云。一吹一切悉成。此之謂也。如地持四種成熟。謂聲聞種性。緣覺種

【現代漢語翻譯】 現代漢語譯本： 這究竟的自證之法是不可言說的。後面的兩句總結了『生不可說』，總結了根本之法是不可言說的。一句總結了『不生不可說』，總結了自證之法是不可言說的。《大經》中說，『十因緣法為生作因，亦可得說』。現在解釋為，這即是無生門普遍成立的意義，也像佛藏普遍吹奏就能成就一樣。十因緣指的是，從無明支乃至有支建立諸法。建立有三種意義：一是建立眾生，二是建立機緣，三是建立聲教。建立眾生，是指過去二因（無明、行）與現在五果（識、名色、六入、觸、受）相互因緣，而建立五陰假名眾生。建立根機，是指過去或者修行析行、體行、漸行、頓行，以行為業，無明滋潤，導致現在五果於此陰果上更生起本來的習氣。或者生起析愛取有，或者生起體愛取有，或者生起漸愛取有，或者生起頓愛取有。因為取有生起，所以可以成為機緣。建立聲教，是指析愛取有生起，感得三藏教，這是『生生不可說』的十因緣法，為『生生』作因，也可以說，說的是『生生』。體愛取有感於通教，這是『生不生不可說』的十因緣法，為『生不生』作因，也可以說，說的是『生不生』。漸愛取有感於別教，這是『不生生不可說』的十因緣法，為『不生生』作因，也可以說，說的是『不生生』。頓愛取有感於圓教，這是『不生不生不可說』的十因緣法，為『不生不生』作因，也可以說，說的是『不生不生』。眾生如果建立，一切惑法因果就建立，一切所化就建立。機教如果建立，一切解行因果就建立，一切能化就建立。這就是無生門一建立，一切都建立。所以《大品般若經》說，『如果聽聞阿字門，就能理解一切義』。《佛藏經》說，『一吹奏，一切都成就』，說的就是這個意思。如《地持經》中的四種成熟，指的是聲聞種性、緣覺種性。

【English Translation】 English version: This ultimate self-realization Dharma is inexpressible. The latter two sentences conclude that 'birth is inexpressible,' summarizing that the fundamental Dharma is inexpressible. One sentence concludes that 'non-birth is inexpressible,' summarizing that the self-realization Dharma is inexpressible. The Mahayana Sutra says, 'The ten causes and conditions are the cause of birth, and can also be spoken of.' Now, it is explained that this is the meaning of the universal establishment of the gate of non-birth, just as the universal blowing of the Buddha-store (Buddha-garbha) accomplishes everything. The ten causes and conditions refer to the establishment of all dharmas from the branch of ignorance (avidya) to the branch of existence (bhava). There are three meanings of establishment: first, to establish sentient beings; second, to establish opportunities; and third, to establish the teaching. Establishing sentient beings refers to the mutual causation of the two causes of the past (ignorance and action) and the five results of the present (consciousness, name and form, the six entrances, contact, and sensation), thereby establishing the five aggregates as the provisional name of sentient beings. Establishing the root capacity refers to the past cultivation of analytical practice, embodied practice, gradual practice, and sudden practice. Taking action as karma and ignorance as its moisture, it leads to the arising of original habits in the five results of the present on these aggregate results. Either analytical love-grasping-existence arises, or embodied love-grasping-existence arises, or gradual love-grasping-existence arises, or sudden love-grasping-existence arises. Because grasping-existence arises, it can become an opportunity. Establishing the teaching refers to the arising of analytical love-grasping-existence, which evokes the Tripitaka teaching. This is the 'birth-birth inexpressible' ten causes and conditions, which is the cause of 'birth-birth,' and can also be spoken of, speaking of 'birth-birth.' Embodied love-grasping-existence evokes the common teaching. This is the 'birth-non-birth inexpressible' ten causes and conditions, which is the cause of 'birth-non-birth,' and can also be spoken of, speaking of 'birth-non-birth.' Gradual love-grasping-existence evokes the distinct teaching. This is the 'non-birth-birth inexpressible' ten causes and conditions, which is the cause of 'non-birth-birth,' and can also be spoken of, speaking of 'non-birth-birth.' Sudden love-grasping-existence evokes the perfect teaching. This is the 'non-birth-non-birth inexpressible' ten causes and conditions, which is the cause of 'non-birth-non-birth,' and can also be spoken of, speaking of 'non-birth-non-birth.' If sentient beings are established, all deluded dharmas, causes, and effects are established, and all that can be transformed is established. If opportunities and teachings are established, all understanding, practice, causes, and effects are established, and all that can transform is established. This is why when the gate of non-birth is established, everything is established. Therefore, the Perfection of Wisdom Sutra says, 'If one hears the gate of the letter A, one can understand all meanings.' The Buddha-store Sutra says, 'With one blowing, everything is accomplished,' which is what it means. Like the four kinds of maturity in the Bodhisattva-bhumi, referring to the Sravaka nature, the Pratyekabuddha nature.

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性。佛種性。菩薩種性。無此四性以善趣熟之。佛種性即此圓機。菩薩種性即此別機。彼文云。菩薩種子有佛無佛堪能次第斷煩惱障及智障。豈非別機。聲聞種性當開之。別異善根即三藏機。退大取小種性即通機。彼四成熟即此四種機緣義也。問。上六句是無生門一破一切破。十因緣法是無生門一立一切立。上四句是無生門亦破亦立。亦應有第四句非破非立不。答。大經十九卷初云。十事功德不可思議。聞者驚怪。非難非易非內非外。非相非非相非方非圓。非尖非斜等。即是第四句非破非立之文義。問。若無生門攝一切法者。則無復諸門也。答。無生門亦攝諸門。諸門亦攝無生門。欲依智德義便故言無生門。此應四句。生門無生門亦生亦無生門非生非無生門。一一門各有四門。四四十六門。若依斷德義便。應有滅門不滅門。亦滅亦不滅門。非滅非不滅門。一一門各有四門。四四十六門。合三十二門。大經舉十五日月光增正喻智德。十六日月光減正喻斷德。月無增無減。約白論增約黑論減。實相無智無斷。約照論智約寂論斷。若無生門攝一切法高極。此豎攝一切法也。若無生門攝諸法廣遍者。即無生門橫攝一切法也。問。無生門門稱無生。其境惑智斷等。悉應稱為無生。那忽言無生生生生生自在故。答。此還助顯無生門

【現代漢語翻譯】 性（xìng）：指本性、性質。 佛種性（fó zhǒng xìng）：成佛的潛能或可能性。 菩薩種性（pú sà zhǒng xìng）：成為菩薩的潛能或可能性。 無此四性以善趣熟之：沒有這四種性質，就無法在善道中成熟。 佛種性即此圓機：佛的潛能就是這種圓滿的根機。 菩薩種性即此別機：菩薩的潛能就是這種特別的根機。 彼文云：菩薩種子有佛無佛堪能次第斷煩惱障及智障。那部經文說：菩薩的種子，無論有沒有佛，都能依次斷除煩惱障和智障。 豈非別機：這難道不是特別的根機嗎？ 聲聞種性當開之：聲聞的潛能應當開啟。 別異善根即三藏機：特別不同的善根就是三藏的根機。 退大取小種性即通機：退而求小的潛能就是普通的根機。 彼四成熟即此四種機緣義也：那四種成熟就是這四種根機緣分的意義。 問：上六句是無生門一破一切破。十因緣法是無生門一立一切立。上四句是無生門亦破亦立。亦應有第四句非破非立不？ 答：大經十九卷初云：十事功德不可思議。聞者驚怪。非難非易非內非外。非相非非相非方非圓。非尖非斜等。即是第四句非破非立之文義。 問：若無生門攝一切法者，則無復諸門也？ 答：無生門亦攝諸門。諸門亦攝無生門。欲依智德義便故言無生門。此應四句。生門無生門亦生亦無生門非生非無生門。一一門各有四門。四四十六門。若依斷德義便。應有滅門不滅門。亦滅亦不滅門。非滅非不滅門。一一門各有四門。四四十六門。合三十二門。大經舉十五日月光增正喻智德。十六日月光減正喻斷德。月無增無減。約白論增約黑論減。實相無智無斷。約照論智約寂論斷。若無生門攝一切法高極。此豎攝一切法也。若無生門攝諸法廣遍者，即無生門橫攝一切法也。 問：無生門門稱無生。其境惑智斷等。悉應稱為無生。那忽言無生生生生生自在故？ 答：此還助顯無生門。

【English Translation】 性 (xìng): Nature, quality. 佛種性 (fó zhǒng xìng): The potential or possibility of becoming a Buddha. 菩薩種性 (pú sà zhǒng xìng): The potential or possibility of becoming a Bodhisattva. 無此四性以善趣熟之: Without these four natures, one cannot mature in the good realms. 佛種性即此圓機: The Buddha-nature is this perfect capacity. 菩薩種性即此別機: The Bodhisattva-nature is this distinct capacity. 彼文云: 菩薩種子有佛無佛堪能次第斷煩惱障及智障. That text says: 'The seed of a Bodhisattva, whether there is a Buddha or not, is capable of gradually cutting off the obstacles of affliction and the obstacles of wisdom.' 豈非別機: Isn't this a distinct capacity? 聲聞種性當開之: The potential of the Śrāvaka should be opened. 別異善根即三藏機: Distinct and different good roots are the capacity of the Three Baskets (Tripiṭaka). 退大取小種性即通機: The potential of retreating from the great and taking the small is the common capacity. 彼四成熟即此四種機緣義也: Those four kinds of maturation are the meaning of these four kinds of capacity and conditions. Question: The above six sentences are 'the gate of no-birth, one destroys all destructions.' The ten causes and conditions are 'the gate of no-birth, one establishes all establishments.' The above four sentences are 'the gate of no-birth, both destroys and establishes.' Should there also be a fourth sentence, 'neither destroys nor establishes'? Answer: The beginning of the nineteenth chapter of the Great Sutra says: 'The merits of the ten matters are inconceivable. Those who hear it are surprised and amazed. It is neither difficult nor easy, neither internal nor external, neither form nor non-form, neither square nor round, neither pointed nor slanted, etc.' This is the meaning of the fourth sentence, 'neither destroys nor establishes.' Question: If the gate of no-birth encompasses all dharmas, then there are no other gates? Answer: The gate of no-birth also encompasses all gates. All gates also encompass the gate of no-birth. Because it is convenient to rely on the meaning of wisdom and virtue, it is called the gate of no-birth. This should be four sentences: the gate of birth, the gate of no-birth, the gate of both birth and no-birth, and the gate of neither birth nor no-birth. Each gate has four gates, four times four is sixteen gates. If it is convenient to rely on the meaning of cutting off virtue, there should be the gate of cessation, the gate of non-cessation, the gate of both cessation and non-cessation, and the gate of neither cessation nor non-cessation. Each gate has four gates, four times four is sixteen gates. Together, there are thirty-two gates. The Great Sutra uses the increasing light of the fifteenth day of the moon as a metaphor for wisdom and virtue. The decreasing light of the sixteenth day of the moon is a metaphor for cutting off virtue. The moon has neither increase nor decrease. Increase is discussed in terms of white, and decrease is discussed in terms of black. Reality has neither wisdom nor cutting off. Wisdom is discussed in terms of illumination, and cutting off is discussed in terms of stillness. If the gate of no-birth encompasses all dharmas to the highest degree, this vertically encompasses all dharmas. If the gate of no-birth encompasses all dharmas widely and universally, then the gate of no-birth horizontally encompasses all dharmas. Question: The gate of no-birth is called no-birth. Its realm, delusion, wisdom, cutting off, etc., should all be called no-birth. Why suddenly say 'no-birth, birth, birth, birth, birth, hence freedom'? Answer: This further helps to reveal the gate of no-birth.

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。無生忍發故言無生生。明其所化故言生生。明其應用故言生自在。還是無生門。即唾故言無生。即吹故言無生生等。彌顯無生門攝法遍耳。約大經釋門義竟(云云)。

○次明破法遍者為三。一無生門從始至終。盡其源底豎破法遍。二歷諸法門當門從始至終。盡其源底橫破法遍。三橫豎不二從始至終。盡其源底非橫非豎破法遍。豎則論高橫則論廣。豎來入橫無橫而不高。橫來入豎無豎而不廣。法華云。其車高廣。橫豎不二則非橫非豎。故云。是法平等無有高下。一無生門破法遍者。又為三。一從假入空破法遍。二從空入假破法遍。三兩觀為方便得入中道第一義諦破法遍。如此三觀實在一心。法妙難解寄三以顯一耳。大論云。三智實在一心。為向人說令易解故分屬三人。華嚴亦有二意。宣說菩薩歷劫修行。彼為鈍根也。初發心時便成正覺。所有慧身不由他悟。彼是利根也。法華唯一意。正直舍方便但說無上道。今欲借別顯總舉次而論不次。故先三義解釋也。從假入空破法遍。又為三。先從見假入空。次從思假入空。后四門料簡。后見假入空又為二。先明見假。次明空觀。見惑附體而生還能障體。如炎依空而動亂于空。似夢因眠夢昏于眠。夢若不息眠不得覺。此惑不除體不得顯。然見則見理見實非惑。見理時能斷

【現代漢語翻譯】 現代漢語譯本 因證悟無生忍而說『無生生』（無生之生）。爲了闡明所教化之對象，所以說『生生』（生之生）。爲了闡明其應用，所以說『生自在』（于生自在）。最終還是歸於無生之門。即是唾棄，所以說是『無生』。即是吹噓，所以說是『無生生』等等。更加彰顯了無生之門統攝一切法。關於《大經》解釋門義完畢（如上所述）。

其次闡明破法之遍有三個方面。一是無生門從始至終，窮盡其源頭和底蘊，垂直地破除一切法。二是歷經各種法門，在每個法門中都從始至終，窮盡其源頭和底蘊，水平地破除一切法。三是橫向和縱向不二，從始至終，窮盡其源頭和底蘊，以非橫非縱的方式破除一切法。縱向是論述高度，橫向是論述廣度。縱向進入橫向，沒有橫向而不高。橫向進入縱向，沒有縱向而不廣。《法華經》說：『其車高廣。』橫向和縱向不二，就是非橫非縱。所以說：『是法平等，無有高下。』一是無生門破法之遍，又分為三個方面。一是從假入空破除一切法。二是從空入假破除一切法。三是兩種觀法作為方便，得以進入中道第一義諦，破除一切法。這三種觀法實在於一心之中。佛法精妙難以理解，借用三種觀法來彰顯一心。大論說：『三種智慧實在於一心。爲了向人解說，使之容易理解，所以才分屬於三個人。』《華嚴經》也有兩種含義。宣說菩薩經歷劫數修行，那是爲了鈍根之人。初發心時便成就正覺，所有的智慧之身不由他人開悟，那是爲了利根之人。《法華經》只有一種含義，正直捨棄方便，只說無上道。現在想要借用差別來彰顯總體，舉出次第來論述不次第。所以先用三種含義來解釋。從假入空破除一切法，又分為三個方面。首先是從見假入空，其次是從思假入空，最後用四門來簡別。先說見假入空，又分為兩個方面。先闡明見假（錯誤的見解），其次闡明空觀（對空的觀察）。見惑（錯誤的見解）依附於身體而產生，還能障礙身體。如同火焰依附於空間而動亂空間，好似夢境因為睡眠而使睡眠昏沉。夢境如果不止息，睡眠就無法覺醒。這種惑如果不除掉，真如本體就無法顯現。然而，見如果是見理，見實相，就不是迷惑。見理時能夠斷除惑。

【English Translation】 English version Because of the arising of Anutpattika-dharma-kshanti (無生忍, the patience with the unproduced dharma), it is said 'anutpāda-utpāda' (無生生, the unproduced production). To clarify the object of transformation, it is said 'utpāda-utpāda' (生生, production-production). To clarify its application, it is said 'utpāda-svatantra' (生自在, production-sovereignty). Ultimately, it still returns to the gate of Anutpāda (無生門, the gate of non-production). That is, because of spitting, it is said 'anutpāda' (無生, non-production). That is, because of blowing, it is said 'anutpāda-utpāda' (無生生, non-production-production), and so on. It further reveals that the gate of Anutpāda encompasses all dharmas. The explanation of the meaning of the gate according to the Mahayana Sutra is complete (as mentioned above).

Next, clarifying the pervasiveness of breaking through dharmas has three aspects. First, the gate of Anutpāda, from beginning to end, exhausts its source and foundation, vertically breaking through all dharmas. Second, traversing through various dharma gates, in each dharma gate, from beginning to end, exhausts its source and foundation, horizontally breaking through all dharmas. Third, the non-duality of horizontal and vertical, from beginning to end, exhausts its source and foundation, breaking through all dharmas in a non-horizontal and non-vertical way. Verticality discusses height, while horizontality discusses breadth. Verticality entering horizontality, there is no horizontality that is not high. Horizontality entering verticality, there is no verticality that is not broad. The Lotus Sutra says: 'Its carriage is high and broad.' The non-duality of horizontal and vertical is non-horizontal and non-vertical. Therefore, it is said: 'This dharma is equal, without high or low.' The pervasiveness of breaking through dharmas through the gate of Anutpāda is further divided into three aspects. First, breaking through all dharmas from false to emptiness. Second, breaking through all dharmas from emptiness to false. Third, using both contemplations as a means to enter the Middle Way, the First Principle Truth, breaking through all dharmas. These three contemplations are truly within one mind. The Dharma is subtle and difficult to understand, so it borrows three contemplations to reveal the one mind. The Mahayana Treatise says: 'The three wisdoms are truly within one mind. In order to explain to people and make it easy to understand, they are divided among three people.' The Avatamsaka Sutra also has two meanings. Proclaiming that Bodhisattvas cultivate through kalpas is for those with dull roots. Upon the initial arising of the mind, they attain perfect enlightenment, and the wisdom body does not depend on others for enlightenment, which is for those with sharp roots. The Lotus Sutra has only one meaning, honestly abandoning expedient means and only speaking of the unsurpassed path. Now, wanting to use difference to reveal the whole, and to bring up the order to discuss the non-order, therefore, first explain with three meanings. Breaking through all dharmas from false to emptiness is further divided into three aspects. First, entering emptiness from the false of views (見假, false views), second, entering emptiness from the false of thoughts (思假, false thoughts), and finally, using the four gates for discernment. First, discussing entering emptiness from the false of views, which is further divided into two aspects. First, clarifying the false of views, and second, clarifying the contemplation of emptiness (空觀, the contemplation of emptiness). The delusion of views (見惑, delusion of views) arises attached to the body and can also obstruct the body. It is like flames relying on space and disturbing space, similar to how dreams cause sleep to become confused. If the dream does not cease, sleep cannot awaken. If this delusion is not removed, the essence of Suchness cannot be revealed. However, if the view is seeing the principle, seeing reality, it is not delusion. When seeing the principle, it can sever delusions.

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此惑從解得名。名為見惑耳。見惑有四。一單四見。二復四見。三具足四見。四無言見。單四見者。執有執無執亦有亦無執非有非無。於一有見覆起利鈍。謂有於我我與有俱。恒起我心與我相應。即是我見。以計我故能生邊見。以我邊故破世出世因果。即是邪見。執此為道望通涅槃。名為戒取。謂此為實余皆妄語不受余見。名為見取。是己法者愛。非己法故瞋。我解他不解生慢不識有見中苦集為癡。猶豫不決為疑。如是十使歷欲界四諦。苦下具十。集下有七除身邊戒取。道下有八除身邊。滅下有七除身邊戒取。合三十二使。歷色界四諦有二十八。無色亦爾。例除一瞋合有八十八使。餘三見亦各具八十八使。若歷六十二見。見見各具八十八使倒浪瀾漫不可稱數。邪網彌密障于體理。五十校計經云。若眼見好色中有陰有集。見惡色中有陰有集。見平平色中有陰有集。乃至意緣法亦如是。一根有三。三中有六。六根具三十六。三世合百八。歷六十二見八十八使。各各百八。當知舉心動念浩然無際。昏而且盲都無見覺(云云)。世講者。謂有是見。無非是見。亦有亦無是見。非有非無非是見。此語違經負心。經云。依止此諸見。具足六十二。如汝解者。數則欠少。中論破自他性。有是自性。對有說無無是他性。若有若無皆是性

【現代漢語翻譯】 現代漢語譯本： 此迷惑從理解而得名，名為見惑（錯誤的見解）而已。見惑有四種：一、單四見，二、復四見，三、具足四見，四、無言見。單四見是指：執著于『有』，執著于『無』，執著于『亦有亦無』，執著于『非有非無』。在執著于『有』的見解中，又會產生利（敏銳）和鈍（遲鈍）的區分。認為『有』存在於『我』之中，『我』與『有』同時存在，心中恒常生起『我』的念頭，並且與『我』相應，這就是我見（認為有『我』的錯誤見解）。因為計較於『我』，所以能產生邊見（執著于斷或常的極端見解）。因為執著于『我』和『邊』，所以否定世間和出世間的因果，這就是邪見（錯誤的見解）。執著于這些（錯誤的見解）為正道，希望能夠通往涅槃（解脫），這叫做戒取見（執著于錯誤的戒律和修行方法）。認為這些（錯誤的見解）是真實的，其他的都是虛妄的，不接受其他的見解，這叫做見取見（執著于自己的錯誤見解）。認為是自己的法就愛，不是自己的法就嗔。自己理解而他人不理解就生起慢心，不認識在『有』的見解中存在苦、集（苦的根源）而產生愚癡。猶豫不決就是疑。像這樣，十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）遍歷欲界的四諦（苦、集、滅、道），在苦諦之下具足十使，在集諦之下有七使，除去身見、邊見和戒取見。在道諦之下有八使，除去身見、邊見。在滅諦之下有七使，除去身見、邊見和戒取見。總共三十二使。遍歷四諦有二十八使。無色界也是這樣，除去一嗔，總共有八十八使。其餘三種見也各自具足八十八使。如果遍歷六十二見，每一種見都具足八十八使，像波浪一樣蔓延，不可計數。邪惡的網瀰漫密集，障礙了對真理的體悟。《五十校計經》說，如果眼睛看到好的顏色，心中有陰（五蘊）有集（煩惱的積聚）；看到不好的顏色，心中有陰有集；看到平平常常的顏色，心中有陰有集；乃至意根緣法也是這樣。一根有三種（感受），三種中有六種（煩惱），六根具足三十六種（煩惱）。三世（過去、現在、未來）合起來有一百零八種（煩惱）。遍歷六十二見和八十八使，每一種都有一百零八種（煩惱）。應當知道，舉心動念，浩瀚無邊，昏昧而且盲目，完全沒有見覺（覺悟）。（云云） 世俗的講法認為，『有』是見，『無』不是見，『亦有亦無』是見，『非有非無』不是見。這種說法違背了佛經，辜負了真心。佛經說，依止這些見解，具足六十二見。如果像你這樣理解，數量就欠缺了。《中論》破斥自性和他性，『有』是自性，針對『有』而說的『無』是他性。無論『有』還是『無』，都是性。

【English Translation】 English version: This delusion is named from understanding, and it is called 'view-delusion' (wrong views). There are four types of view-delusions: 1. Simple four views, 2. Compound four views, 3. Complete four views, and 4. Inexpressible view. Simple four views refer to: clinging to 'existence', clinging to 'non-existence', clinging to 'both existence and non-existence', and clinging to 'neither existence nor non-existence'. Within the view of clinging to 'existence', there arise both sharp (quick) and dull (slow) distinctions. Believing that 'existence' is within 'me', and 'I' and 'existence' coexist, constantly giving rise to the thought of 'I' in the mind, and being in accordance with 'I', this is 'self-view' (the wrong view of believing in a 'self'). Because of calculating about 'I', it can generate 'extreme views' (clinging to extreme views of permanence or annihilation). Because of clinging to 'I' and 'extremes', it denies the causes and effects of the mundane and supramundane, this is 'wrong view' (incorrect views). Clinging to these (wrong views) as the right path, hoping to reach Nirvana (liberation), this is called 'attachment to precepts' (clinging to wrong precepts and practices). Believing that these (wrong views) are real, and all others are false, not accepting other views, this is called 'attachment to views' (clinging to one's own wrong views). If it is one's own Dharma, then one loves it; if it is not one's own Dharma, then one becomes angry. If oneself understands but others do not, then arrogance arises; not recognizing that within the view of 'existence' there is suffering and accumulation (the origin of suffering), then ignorance arises. Hesitating and being indecisive is doubt. Like this, the ten fetters (greed, hatred, delusion, pride, doubt, self-view, extreme views, wrong view, attachment to views, attachment to precepts) traverse the Four Noble Truths (suffering, accumulation, cessation, path) in the desire realm. Under the truth of suffering, all ten fetters are complete; under the truth of accumulation, there are seven fetters, excluding self-view, extreme views, and attachment to precepts. Under the truth of the path, there are eight fetters, excluding self-view and extreme views. Under the truth of cessation, there are seven fetters, excluding self-view, extreme views, and attachment to precepts. In total, there are thirty-two fetters. Traversing the Four Noble Truths, there are twenty-eight fetters. The formless realm is also like this, except for one anger, totaling eighty-eight fetters. The remaining three views also each possess eighty-eight fetters. If traversing the sixty-two views, each view possesses eighty-eight fetters, spreading like waves, uncountable. The evil net is pervasive and dense, obstructing the realization of the true principle. The 'Fifty Reckonings Sutra' says, if the eye sees a good color, in the mind there are skandhas (five aggregates) and accumulation (accumulation of afflictions); seeing a bad color, in the mind there are skandhas and accumulation; seeing a neutral color, in the mind there are skandhas and accumulation; and so on, the mind faculty perceiving dharmas is also like this. One faculty has three types (of feelings), within the three types there are six types (of afflictions), the six faculties possess thirty-six types (of afflictions). The three times (past, present, future) combined have one hundred and eight types (of afflictions). Traversing the sixty-two views and eighty-eight fetters, each has one hundred and eight types (of afflictions). It should be known that every thought and movement of the mind is vast and boundless, dark and blind, completely without awareness (enlightenment). (etc.) Worldly teachings say that 'existence' is a view, 'non-existence' is not a view, 'both existence and non-existence' is a view, 'neither existence nor non-existence' is not a view. This statement contradicts the sutras and betrays the true mind. The sutras say that relying on these views, one possesses sixty-two views. If understood as you do, the number is lacking. The 'Middle Treatise' refutes self-nature and other-nature. 'Existence' is self-nature, and 'non-existence' spoken in response to 'existence' is other-nature. Whether 'existence' or 'non-existence', both are nature.

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。何意無非是見又此無既非證理之無。寧得非見。諸外道本劫本見末劫末見。介爾計謂是事實余妄語。增見長非吾我毒盛。捉頭拔髮構造生死。如長爪雖不受一切法而受于不受。不識苦集。佛以一責墮二負處。高著外道尚未免見。云何底下謬謂為是。今判。此並屬單四見攝也。復四見者。謂有有。有無。無有。無無。亦有有無。亦無有無。非有有無。非無有無。此是復四見。於一一見。具八十八使。若六十二見。見見又具八十八使百八等。如上說。具足四見者。有見具四者。謂有有。有無。有亦有亦無。有非有非無。無具四者。無有。無無。無亦有亦無。無非有非無。亦有亦無具四者。亦有亦無有。亦有亦無無。亦有亦無亦有亦無。亦有亦無非有非無。非有非無具四者。非有非無有。非有非無無。非有非無亦有亦無非有非無非有非無。是名具足四見。一句具八十八使。如是六十二見。見見具八十八使百八等。如前說絕言見者。單四見外一絕言見。復四句外一絕言見。具足四句外一絕言見。一一見皆起八十八使六十二見百八等。如前說。如是等約外道法生如是等見也。又約佛法生見者。三藏四門生四見。通教四門生四見。別教四門生四見。圓教四門生四見。又一種四門外。各有絕言見。如是一一見中。各各起八十八使六

【現代漢語翻譯】 這是什麼意思呢？『無非是見』又『此無』，既然不是證得真理的『無』，怎麼能說不是一種『見』呢？那些外道在本劫持本劫的見解，在末劫持末劫的見解，稍微有一點不同就認為是真實的，其餘都是妄語。增長了『見』，增長了『非吾我』的毒害，就像抓住自己的頭想拔掉頭髮一樣，徒勞地構造生死輪迴。如同長爪梵志（Nāgārjuna，古印度論師名）雖然說不受一切法，但實際上是受于『不受』這種觀念。他們不認識苦和苦的根源（苦集）。佛用一個責備就讓他們陷入兩種錯誤之處。高談闊論的外道尚且不能免於『見』，又怎麼能低下頭來謬誤地認為是正確的呢？ 現在判斷，這些都屬於單四見所攝。復四見是指：『有有』、『有無』、『無有』、『無無』。也有『亦有亦無』、『亦無亦無』、『非有有無』、『非無有無』。這是復四見。在每一種見解中，都具有八十八使（煩惱）。如果六十二見，每一種見解又都具有八十八使和一百八等（煩惱）。如上所述。 具足四見是指：有見具四者，即『有有』、『有無』、『有亦有亦無』、『有非有非無』。無見具四者，即『無有』、『無無』、『無亦有亦無』、『無非有非無』。亦有亦無具四者，即『亦有亦無有』、『亦有亦無無』、『亦有亦無亦有亦無』、『亦有亦無非有非無』。非有非無具四者，即『非有非無有』、『非有非無無』、『非有非無亦有亦無』、『非有非無非有非無』。這叫做具足四見。一句就具有八十八使。像這樣，六十二見，每一種見解都具有八十八使和一百八等（煩惱）。如前所述。 絕言見是指：在單四見之外，有一種絕言見；在復四句之外，有一種絕言見；在具足四句之外，有一種絕言見。每一種見解都會生起八十八使和六十二見一百八等（煩惱）。如前所述。這些都是以外道法為依據而產生的各種見解。 又從佛法產生見解的情況是：從三藏（Tripitaka，佛教經典總稱）四門產生四見，從通教四門產生四見，從別教四門產生四見，從圓教四門產生四見。又在每一種四門之外，各有絕言見。像這樣，每一種見解中，各自生起八十八使和六

【English Translation】 What does it mean that 'nothing is other than seeing' and 'this is nothing'? Since it is not the 'nothing' of realizing the truth, how can it not be a 'view'? Those heretics hold the views of this kalpa (aeon) in this kalpa, and the views of the final kalpa in the final kalpa. They consider the slightest difference to be true, and all else to be false. They increase 'views', increase the poison of 'non-self'. It's like grabbing one's own head and trying to pull out the hair, constructing birth and death in vain. Like Nāgārjuna (an ancient Indian philosopher) who, although saying he does not accept all dharmas (teachings), actually accepts the concept of 'non-acceptance'. They do not recognize suffering and the origin of suffering (samudaya). The Buddha, with one rebuke, puts them in two wrong places. Those heretics who talk loftily cannot avoid 'views', so how can they lower their heads and mistakenly think they are correct? Now, judging, these all belong to the category of the single four views. The repeated four views refer to: 'existence of existence', 'existence of non-existence', 'non-existence of existence', 'non-existence of non-existence'. There are also 'both existence and non-existence', 'neither existence nor non-existence', 'neither existence nor non-existence of existence', 'neither existence nor non-existence of non-existence'. These are the repeated four views. In each view, there are eighty-eight attachments (kleshas). If there are sixty-two views, each view has eighty-eight attachments and one hundred and eight others (kleshas). As mentioned above. The complete four views refer to: the view of existence having four aspects, namely 'existence of existence', 'existence of non-existence', 'existence of both existence and non-existence', 'existence of neither existence nor non-existence'. The view of non-existence having four aspects, namely 'non-existence of existence', 'non-existence of non-existence', 'non-existence of both existence and non-existence', 'non-existence of neither existence nor non-existence'. The view of both existence and non-existence having four aspects, namely 'both existence and non-existence of existence', 'both existence and non-existence of non-existence', 'both existence and non-existence of both existence and non-existence', 'both existence and non-existence of neither existence nor non-existence'. The view of neither existence nor non-existence having four aspects, namely 'neither existence nor non-existence of existence', 'neither existence nor non-existence of non-existence', 'neither existence nor non-existence of both existence and non-existence', 'neither existence nor non-existence of neither existence nor non-existence'. This is called the complete four views. One statement has eighty-eight attachments. Like this, the sixty-two views, each view has eighty-eight attachments and one hundred and eight others (kleshas). As mentioned before. The view beyond words refers to: outside the single four views, there is a view beyond words; outside the repeated four statements, there is a view beyond words; outside the complete four statements, there is a view beyond words. Each view gives rise to eighty-eight attachments and sixty-two views, one hundred and eight others (kleshas). As mentioned before. These are all the various views that arise based on heretical dharmas. Furthermore, the situation of views arising from the Buddha's Dharma (teachings) is: from the four gates of the Tripitaka (the three baskets, the collection of Buddhist scriptures), four views arise; from the four gates of the shared teaching, four views arise; from the four gates of the distinct teaching, four views arise; from the four gates of the perfect teaching, four views arise. Moreover, outside each of the four gates, there is a view beyond words. Like this, in each view, eighty-eight attachments and six

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十二見百八等惑。如前說。複次見惑非但隨解得名。亦當體受稱稱之為假。假者虛妄顛倒名之假耳。例前亦應言單四假復四假具足四假。一一各有絕言之假。依于佛法復有十六假。一一如前說又於一一假中。復有三假。謂因成假。相續假。相待假。法塵對意根生。一念心起即因成假。前念后念次第不斷。即相續假。待余無心知有此心。即相待假。上因成約外塵內根。相續但約內根。相待豎待滅無之無。又橫待三無為之無心也。開善云。因兼二假或亦過之。明第三假起時因上兩假。故言因兼。上假未除后假復起。故言過之。此就心明三假也。又約色明三假。先世行業託生父母得有此身。即因成假。從胎相續迄乎皓首。即相續假。以身待不身。即相待假又約依報亦具三假如四微成柱。時節改變相續不斷。此柱待不柱。長短大小等也。此是三藏經中隨事三假。委釋如論師。但此名通用。不獨在小乘。大乘亦名三假。附無明起如幻如化。但有名字實不可得。鏡中能成之四微尚不可得。況所成之幻柱。柱尚不可得。況歷時節相續以幻化長短相待。寧復可得。舉易況難而明十喻。即色是空非色滅空。即此義也。是名大乘隨理三假。又釋論明三種有。相待有假名有法有。相待有者。長因短有。短亦因長。此彼亦爾。物東則以此為西。

【現代漢語翻譯】 現代漢語譯本 十二見與百八惑（指煩惱）的關係，如前文所述。此外，見惑不僅隨理解而得名，也應當就其本體而言，稱之為『假』。『假』的意思是虛妄顛倒，所以稱之為『假』。如同之前所說，也應該說有單四假、復四假和具足四假。每一種假都有不可言說的『假』。依據佛法，又有十六假，每一種都如前文所述。而且在每一種假中，又有三種假，即因成假、相續假和相待假。 法塵（指外境）對意根（指意識的根源）產生作用，一念心生起，這就是因成假。前念后念次第不斷，這就是相續假。依賴於沒有其他心識，才能知道有這個心識，這就是相待假。上面所說的因成假是以外塵和內根為基礎，相續假只是以內根為基礎，相待假是豎向依賴於滅無之『無』，橫向依賴於三無為（指無為法）之無心。開善法師說，因成假兼具兩種假，或者超過兩種假。說明第三種假生起時，因上的兩種假仍然存在，所以說『因兼』。上面的假沒有消除，後面的假又生起，所以說『過之』。這是就心識來說明三種假。 又可以就色法（指物質現象）來說明三種假。前世的行業（指行為）依託父母而得到這個身體，這就是因成假。從胎兒時期相續不斷，直到老年，這就是相續假。以身體依賴於非身體，這就是相待假。又可以就依報（指生存環境）來說明三種假，例如四微（指構成物質的基本粒子）構成柱子，時節改變，相續不斷，這個柱子依賴於非柱子、長短大小等等。這是三藏經中隨事而說的三種假。詳細解釋可以參考論師的說法。但這個名稱是通用的，不僅限於小乘，大乘也稱之為三種假。附著于無明而生起，如幻如化，只有名字而實際上不可得。鏡子中能夠構成幻象的四微尚且不可得，更何況所構成的幻柱。柱子尚且不可得，更何況經歷時節相續，以幻化出來的長短相互依賴，難道可以得到嗎？舉容易的例子來比況困難的例子，從而說明十喻（指十種比喻，說明諸法皆空），即色即是空，不是色滅之後才是空，就是這個意思。這就是大乘隨理而說的三種假。 又《釋論》中說明三種『有』：相待有、假名有、法有。相待有，例如長因短而存在，短也因長而存在，此和彼也是如此。物體在東方，因此才以此為西方。

【English Translation】 English version The twelve views are related to the hundred and eight defilements (kleshas), as previously explained. Furthermore, the afflictions arising from views (dṛṣṭi-kleshas) are not only named according to understanding, but should also be considered in their essence as 'provisional' (假, jiǎ). 'Provisional' means illusory and inverted, hence the term 'provisional'. As mentioned before, we should also speak of simple four provisionals, compound four provisionals, and complete four provisionals. Each provisional has an inexpressible 'provisional'. According to the Buddha's teachings, there are also sixteen provisionals, each as previously described. Moreover, within each provisional, there are three provisionals: the provisional of causal arising (因成假, yīn chéng jiǎ), the provisional of continuity (相續假, xiāng xù jiǎ), and the provisional of mutual dependence (相待假, xiāng dài jiǎ). When a dharma-dust (法塵, fǎ chén, object of mind) interacts with the mind-root (意根, yì gēn, the basis of consciousness), a single thought arises, which is the provisional of causal arising. The continuous sequence of preceding and succeeding thoughts is the provisional of continuity. The awareness of this mind depends on the absence of other minds, which is the provisional of mutual dependence. The provisional of causal arising is based on external dust and internal root, the provisional of continuity is based only on the internal root, and the provisional of mutual dependence relies vertically on the 'non-existence' of cessation and horizontally on the absence of mind in the three unconditioned dharmas (三無為, sān wú wéi). Master Kaisan said that the provisional of causal arising encompasses or even exceeds two provisionals, indicating that when the third provisional arises, the two provisionals on the cause still exist, hence 'encompasses'. The previous provisional has not been eliminated, and the subsequent provisional arises, hence 'exceeds'. This explains the three provisionals in terms of mind. The three provisionals can also be explained in terms of form (色, sè, material phenomena). Past karma (行業, xíng yè, actions) relies on parents to obtain this body, which is the provisional of causal arising. The continuous sequence from the embryonic stage to old age is the provisional of continuity. The body's dependence on non-body is the provisional of mutual dependence. The three provisionals can also be explained in terms of the environment (依報, yī bào, the support retribution), such as the four elements (四微, sì wēi, basic particles constituting matter) forming a pillar, the continuous change of seasons, and the pillar's dependence on non-pillar, length, size, etc. These are the three provisionals explained according to phenomena in the Tripiṭaka (三藏, sān zàng). Detailed explanations can be found in the commentaries of the masters. However, this term is universal and not limited to the Hinayana (小乘, xiǎo chéng); the Mahayana (大乘, dà chéng) also refers to the three provisionals. They arise attached to ignorance (無明, wú míng), like illusions and transformations, having only names but being ultimately unattainable. The four elements that constitute the illusion in the mirror are unattainable, let alone the illusory pillar that is formed. The pillar is unattainable, let alone the length that changes over time and depends on illusion. Can it be obtained? Using an easy example to illustrate a difficult one, thus explaining the ten similes (十喻, shí yù, ten metaphors illustrating the emptiness of all dharmas), that is, form is emptiness, not that emptiness exists after the cessation of form, which is the meaning of this. These are the three provisionals explained according to principle in the Mahayana. Furthermore, the Mahāprajñāpāramitopadeśa (釋論, Shì lùn) explains three kinds of 'existence': dependent existence (相待有, xiāng dài yǒu), provisional existence (假名有, jiǎ míng yǒu), and dharma existence (法有, fǎ yǒu). Dependent existence, for example, long exists because of short, and short exists because of long; this and that are also like this. If an object is in the east, then this is considered the west.

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在西則東。一物未異而有東西之別。有名無實是為相待有。假名有者。如酪色香味觸四事因緣和合故。假名為酪雖有不同因緣之有。雖無不如兔角龜毛之無。但以因緣和合故有。假名為酪。又如極微色香味觸故有毛分。毛分故有毳。毳故有㲲。㲲故有衣。是為假名有。法有者。即是色香味觸四微和合。故名法有。論又云三假施設。與三假云何。答。別義不論今通會之。法假施設如因成。受假施設如相續。名假施設如相待。論云。五眾等法是法波羅聶提。五眾和合故名眾生。如根莖枝葉故有樹名。是受波羅聶提。用是名字取二法相說是二種。是名波羅聶提。故知三假義同也。瓔珞經亦有三假之文。大品云。有緣思生無緣思不生。即因成意。大經云。如讀誦法雖唸唸滅。亦能從一阿含至一阿含。猶如飲食雖唸唸滅。亦能初饑后飽。相續意也。凈名云。說法不相待一念不住故。當知三假之名大小通用。非但小乘名生死法以為見為假。如前說。大乘亦名生死為見為假。所謂三藏四門生四見。見見有三假六十二見百八煩惱等(云云)。通教四門生四見。見見具三假六十二見百八煩惱等。別教四門生四見。見見具三假六十二見百八煩惱等。圓教四門生四見。見見具三假六十二見百八煩惱等。如來教門示人無諍法。消者成甘露。不消

成毒藥。實語是虛語生語見故。故於四門十六門起見起假(云云)。二明破假觀者。即為三。一破假觀。二明得失。三明位。觀又為四。一破單。二破復。三破具。四破無言。破單為兩。初略后廣。略者若一念心起于單四見中。必是一見。見即三假虛妄無實。八十八使浩浩如前說。諸惡彰露具如后說。應當體達飏依炎炎依空空無所依。空尚無空。何處復有若炎若飏。又如眠夢百千憂喜。本末雙寂畢竟清凈。是名為止。又觀無明即法性不二不異。法性本來清凈不起不滅。無明惑心亦復清凈。誰起誰滅。若謂此心有起滅者。橫謂法性有起滅耳。法性無起誰復生憂。法性無滅誰復生喜。若無憂喜。誰復分別此是法性此是無明。能觀所觀猶如虛空。如此觀時畢竟清凈。是為從假入空觀。信行利根一聞即悟。法行思已即能得解。其鈍根者非唯聞思不悟更增眾失。故中論云。將來世中人根轉鈍。造作諸惡。不知何因緣故說畢竟空。是故廣作觀法說于中論。今亦如是為鈍根故廣破。單復訖至無言說見。通用龍樹四句破令盡凈。若一念心起即具三假。三假如前說。當觀此一念。為從心自生心。為對塵生心。為根塵共生心。為根塵離生心。若心自生者。前念為根后念為識為從根生心為從識生心。若根能生識。根為有識故生識。根為無識故

【現代漢語翻譯】 現代漢語譯本 會成為毒藥。因為執著于虛妄的言語和見解，真實的言語反而被扭曲。所以，在四門和十六門中，產生了各種見解和虛假的執著（如前所述）。 第二部分是關於破除虛假觀的，分為三個方面：一是破除虛假觀本身，二是說明得失，三是說明所處的位次。破除虛假觀又分為四個層次：一是破除單一的虛假觀，二是破除複合的虛假觀，三是破除具足的虛假觀，四是破除無法用言語表達的虛假觀。 破除單一的虛假觀又分為兩個部分：先是簡略地說明，然後是詳細地說明。簡略地說，如果一個念頭產生了單一的四種見解中的任何一種，那麼它必定是一種見解。這種見解就是三種虛假，虛妄而沒有真實。八十八使（煩惱）如前面所說的那樣浩浩蕩蕩，各種罪惡的彰顯也如後面所說的那樣。應當體悟到，就像風中的塵埃，依附於炎熱的空氣，而炎熱的空氣又依附於空曠的空間，最終空曠的空間也無所依附。既然空曠的空間本身都是空無的，那麼哪裡還會有什麼炎熱或塵埃呢？ 又比如，在睡眠的夢中，有百千種憂愁和喜悅，但從根本上來說，它們都是寂靜的，畢竟是清凈的。這叫做止。又觀照無明（avidya）即是法性（dharmata），兩者不二不異。法性本來就是清凈的，不生不滅。無明的迷惑之心也同樣是清凈的。那麼，是誰在生起？誰在滅亡？如果說這個心有生滅，那就是錯誤地認為法性有生滅。法性沒有生起，誰會產生憂愁？法性沒有滅亡，誰會產生喜悅？如果沒有憂愁和喜悅，誰又會分別什麼是法性，什麼是無明呢？能觀照的心和所觀照的境，都如同虛空一樣。這樣觀照的時候，畢竟是清凈的。這叫做從假入空的觀。有信心和利根的人，一聽就能領悟。有法行的人，經過思考就能理解。而那些根器遲鈍的人，不僅聽了和想了都不能領悟，反而會增加更多的過失。 所以，《中論》（Madhyamaka-karika）中說：『將來世中，人的根器會越來越遲鈍，造作各種惡業，不知道因為什麼因緣而說畢竟空。』因此，廣泛地闡述觀法，在中論中進行說明。現在也是這樣，爲了根器遲鈍的人，廣泛地破除從單一到複合，直到無法用言語表達的見解。普遍運用龍樹（Nagarjuna）的四句偈來破除，使之完全清凈。如果一個念頭生起，就具備了三種虛假。三種虛假如前面所說。應當觀照這一個念頭，是從心自己產生心，還是對著外塵產生心，還是根和塵共同產生心，還是根和塵分離產生心？如果心自己產生心，那麼前念是根，后念是識，是從根產生識，還是從識產生心？如果根能產生識，那麼根是因為有識才產生識，還是因為沒有識才產生識？

【English Translation】 English version It becomes poison. Because of attachment to false words and views, true words are distorted. Therefore, in the four gates and sixteen gates, various views and false attachments arise (as mentioned before). The second part is about breaking through the false contemplation, which is divided into three aspects: first, breaking through the false contemplation itself; second, explaining the gains and losses; and third, explaining the position. Breaking through the false contemplation is further divided into four levels: first, breaking through the single false contemplation; second, breaking through the compound false contemplation; third, breaking through the complete false contemplation; and fourth, breaking through the false contemplation that cannot be expressed in words. Breaking through the single false contemplation is divided into two parts: first, a brief explanation, and then a detailed explanation. Briefly speaking, if a thought arises from any one of the single four views, then it must be a view. This view is the three falsities, which are false and have no reality. The eighty-eight bonds (kleshas) are as vast as mentioned before, and the manifestation of various evils is also as described later. It should be realized that, like dust in the wind, it clings to the hot air, and the hot air clings to the empty space, and ultimately the empty space has nothing to cling to. Since the empty space itself is empty, where can there be any heat or dust? Furthermore, for example, in a dream during sleep, there are hundreds of thousands of sorrows and joys, but fundamentally, they are all silent and ultimately pure. This is called cessation (止). Also, contemplate that ignorance (avidya) is the same as the nature of reality (dharmata), the two are not different. The nature of reality is originally pure, neither arising nor ceasing. The deluded mind of ignorance is also pure. So, who is arising? Who is ceasing? If it is said that this mind has arising and ceasing, then it is a mistake to think that the nature of reality has arising and ceasing. The nature of reality has no arising, who will produce sorrow? The nature of reality has no ceasing, who will produce joy? If there is no sorrow and joy, who will distinguish what is the nature of reality and what is ignorance? The mind that contemplates and the object that is contemplated are both like empty space. When contemplating in this way, it is ultimately pure. This is called contemplation of entering emptiness from falsity. Those with faith and sharp faculties can understand as soon as they hear it. Those with Dharma practice can understand after thinking about it. But those with dull faculties will not only fail to understand after hearing and thinking, but will also increase more faults. Therefore, the Madhyamaka-karika says: 'In the future world, people's faculties will become more and more dull, creating various evil deeds, not knowing why the ultimate emptiness is spoken of.' Therefore, the methods of contemplation are widely explained in the Madhyamaka-karika. It is the same now, for the sake of those with dull faculties, to widely break through from single to compound, until the views that cannot be expressed in words. Universally use Nagarjuna's four-line verses to break through, making it completely pure. If a thought arises, it possesses the three falsities. The three falsities are as mentioned before. One should contemplate this one thought, whether it arises from the mind itself, or arises in response to external dust, or arises from the root and dust together, or arises from the root and dust separately? If the mind arises from the mind itself, then the previous thought is the root, and the subsequent thought is the consciousness, whether the consciousness arises from the root, or the mind arises from the consciousness? If the root can produce consciousness, then does the root produce consciousness because it has consciousness, or does it produce consciousness because it has no consciousness?

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生識。根若有識根識則並。又無能生所生。根若無識而能生識。諸無識物不能生識。根既無識。何能生識。根雖無識而有識性故能生識者。此之識性是有是無。有已是識並在于根。何謂為性。根無識性不能生識。又識性與識為一為異。若一。性即是識。無能無所。若異。還是他生非心自生。如是推求畢竟知心不從自生。若言心不自生。塵來發心故有心生。引經云有緣思生無緣思不生。若爾。塵在意外來發內識。則心由他生。今推此塵為是心故生心。為非心故生心。塵若是心則不名塵。亦非意外則同自生。又二心並則無能所。塵若非心那能生心。如前破。若塵中有生性是故生心。此性為有為無。性若是有。性與塵並亦無能所。若無。無不能生。如是推求知心畢竟不從塵生。若根塵合故有心生者。根塵各各有心故合生心。各各無心故合生心。若各各有合則兩心生。墮自他性中。若各各無合時亦無。譬如鏡面各有像故合生像。各無像故合生像。若各有像應有兩像。若各無像合不能生。若鏡面合為一而生像者。今實不合合則無像。若鏡面離故生像者。各在一方則應有像。今實不爾。根塵離合亦得如是。如是推求知心畢竟不從合生。又根塵各有心性。合則心生者。當檢此性為有為無。如前破(云云)。若根塵各離而有心生者此是

【現代漢語翻譯】 現代漢語譯本 『生識。』如果根有識，那麼根和識就並存，又沒有能生和所生。如果根沒有識卻能生識，那麼所有無識之物都能生識了。根既然沒有識，怎麼能生識呢？如果說根雖然沒有識，但有識性，所以能生識，那麼這個識性是有還是無？如果有，它已經是識了，並且存在於根中，還說什麼識性呢？如果根沒有識性，就不能生識。而且，識性和識是一還是異？如果是一，識性就是識，沒有能生和所生。如果是異，那還是從他處產生，不是心自己產生。這樣推究，最終知道心不是從自身產生的。 如果說心不是自身產生，是塵埃來引發心，所以才有心的產生。引用經文說『有緣則思生，無緣則思不生。』如果是這樣，塵埃在外部來引發內部的識，那麼心就是由他物產生的。現在推究這個塵埃，是爲了心而生心，還是爲了非心而生心？如果塵埃是心，就不叫塵埃了，也不是從外部來的，那就等同於自生。而且，兩個心並存就沒有能生和所生。如果塵埃不是心，那怎麼能生心呢？如同前面所破斥的。如果塵埃中有生性，所以能生心，那麼這個生性是有還是無？如果生性是有，生性和塵埃並存也沒有能生和所生。如果沒有，無就不能生。這樣推究，知道心最終不是從塵埃產生的。 如果說根和塵埃結合，所以才有心的產生，那麼是根和塵埃各自有心，所以結合產生心，還是各自無心，所以結合產生心？如果各自有心，結合就會產生兩個心，落入自生和他生的境地。如果各自無心，結合時也沒有心。譬如鏡面各自有影像，所以結合產生影像，還是各自沒有影像，所以結合產生影像？如果各自有影像，應該有兩個影像。如果各自沒有影像，結合就不能產生影像。如果鏡面合為一個而產生影像，現在實際上沒有合併，合併就沒有影像。如果鏡面分離而產生影像，各自在一個方向就應該有影像，現在實際上不是這樣。根和塵埃的離合也可以這樣理解。這樣推究，知道心最終不是從結合產生的。 而且，根和塵埃各自有心性，結合就產生心，那麼應當考察這個心性是有還是無，如同前面所破斥的（省略）。如果根和塵埃各自分離而有心產生，這就是...

【English Translation】 English version 'Cognition arises.' If the root has consciousness, then the root and consciousness exist together, and there is neither that which produces nor that which is produced. If the root has no consciousness but can produce consciousness, then all non-conscious things could produce consciousness. Since the root has no consciousness, how can it produce consciousness? If it is said that although the root has no consciousness, it has the nature of consciousness, so it can produce consciousness, then is this nature of consciousness existent or non-existent? If it is existent, it is already consciousness and exists in the root; what is the point of calling it the nature of consciousness? If the root has no nature of consciousness, it cannot produce consciousness. Furthermore, are the nature of consciousness and consciousness the same or different? If they are the same, the nature is consciousness, and there is neither that which produces nor that which is produced. If they are different, then it is still produced from something else, not self-produced by the mind. Thus, after investigation, it is ultimately known that the mind is not produced from itself. If it is said that the mind is not produced from itself, but that dust arises and initiates the mind, so the mind arises, quoting the sutra, 'Thoughts arise when conditions are present, and thoughts do not arise when conditions are absent.' If that is the case, and dust from the outside initiates internal consciousness, then the mind is produced by something else. Now, let's investigate this dust: is it to produce the mind for the sake of the mind, or to produce the mind for the sake of non-mind? If the dust is the mind, it is not called dust, nor does it come from the outside; then it is equivalent to self-production. Moreover, if two minds exist together, there is neither that which produces nor that which is produced. If the dust is not the mind, how can it produce the mind? As refuted earlier. If there is a nature of production in the dust, so it can produce the mind, then is this nature existent or non-existent? If the nature is existent, the nature and the dust exist together, and there is neither that which produces nor that which is produced. If it is non-existent, then non-existence cannot produce. Thus, after investigation, it is known that the mind is ultimately not produced from dust. If it is said that the mind arises because the root and dust combine, then do the root and dust each have a mind, so they combine to produce the mind, or do they each have no mind, so they combine to produce the mind? If each has a mind, the combination will produce two minds, falling into the realm of self-production and other-production. If each has no mind, there is also no mind when they combine. For example, do the mirror surfaces each have an image, so they combine to produce an image, or do they each have no image, so they combine to produce an image? If each has an image, there should be two images. If each has no image, the combination cannot produce an image. If the mirror surfaces combine into one and produce an image, in reality, they do not combine; if they combine, there is no image. If the mirror surfaces are separate and produce an image, each in one direction should have an image, but in reality, this is not the case. The separation and combination of the root and dust can also be understood in this way. Thus, after investigation, it is known that the mind is ultimately not produced from combination. Moreover, if the root and dust each have a nature of mind, and the mind arises when they combine, then it should be examined whether this nature of mind is existent or non-existent, as refuted earlier (omitted). If the root and dust are each separate and the mind arises, this is...

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無因緣生。為有此離為無此離。若有此離還從緣生。何謂為離若無此離無何能生。若言此離有性性為有為無。若性是有還從緣生。不名為離。若性是無無何能生。如是推求知心畢竟不從離生。中論云。諸法不自生。亦不從他生。不共不無因。是故說無生。即此意也。若推因成假四句求生不得。執性即薄。但有名字名為心生。名不在內外中間。亦不常自有。是字不住。不住有四句。亦不不住。不住無四句。故無住之心。雖有心名字。名字即空。若四句推性不見性。是世諦破性亦名性空。若四句推名不見名。是真諦破假亦名相空。性相俱空者是為總相從假入空觀也。故中論曰。諸法不自生。如此用觀者與中論意同也。若根檢不得心即是內空。塵檢無心即是外空。根塵合檢不得即內外空。離檢不得即是空空。四性檢不得即是性空。四句檢不得即是相空。若就塵檢無十方分即是大空。求最上所以不得。即是第一義空。四句因緣不得即有為空。因有為說無為。既不得有為亦不得無為。即無為空。四句求心生元不得即無始空四句求心滅不可得即散空。四句求心生滅不可得。亦不得心不生不滅。即畢竟空。三界無別法唯是一心作。今求心不可得。即一切空。觀心無心觀空無空。即無所得空。觀有見三假不可得。即有法空。觀無見三假

不可得。即無法空。觀亦有亦無見三假不可得。即無法有法空。如此觀者即與大品意同。是為十八種從假入空觀也。若不悟者轉入相續假破之。何以故。雖因成四破不得心生。今現見心。唸唸生滅相續不斷。何謂不生。此之念念為目前念滅后念生。為前念不滅后念生。為前念亦滅亦不滅后念生。為前念非滅非不滅后念生。若前念不滅后念生。此則念自生念。兩生相併亦無能所。若前念有生性生於后念。此性為有為無有則非性無則不生如前。若前念滅后念生者。前不滅生名為自性。今由滅生不滅望滅。豈非他性。他性滅中有生故生無生故生。有生是生生滅相違。乃是生生。何謂滅生。若滅無生無何能生。若滅有生性性破如前。若前念亦滅亦不滅后念生者。若滅已屬滅。若不滅已屬不滅。若不滅合滅能生。即是共生。共生自相違。相違何能生。又若各各有生。即有二過。各各無生合亦不生。若滅不滅中有生性者。為有為無。若性定有何謂滅不滅。若性定無亦何謂滅不滅。此不免斷常之失還墮共過。若前念非滅非不滅。而後念心生者為有此非滅非不滅。為無此非滅非不滅。若有則非無因。若無無因不能生。若無因有生性者。此性即因。何謂無因。若無無不能生。如是四句推相續假求心不得。無四性實執心即薄。但有心名字。

【現代漢語翻譯】 現代漢語譯本： 『不可得』，即是無法使之為空。觀察『亦有亦無』這三種虛假之相，也是不可得的，即無法使有法變為空。如此觀察，就與《大品般若經》（Mahaprajnaparamita Sutra）的意旨相同。這就是十八種從假入空的觀法。 如果不能領悟，就轉而進入相續假來破除它。為什麼呢？雖然因為因緣和合而成，但四句破斥並不能使內心信服。現在我們現見內心，唸唸生滅，相續不斷，怎麼能說不生呢？這唸唸相續，是目前念滅后念生，還是前念不滅后念生，還是前念亦滅亦不滅后念生，還是前念非滅非不滅后念生？ 如果前念不滅后念生，這就是念自己生念，兩個生相併存，也沒有能生和所生。如果前念有生性，生於后念，這個生性是有還是無？如果有，就不是生性；如果無，就不能生，如同前面所說。 如果前念滅后念生，前念不滅而生，名為自性。現在因為滅而生，不滅而期望滅，難道不是他性嗎？他性滅中有生，所以生；無生，所以生。有生是生生滅滅，相互違背，乃是生生，怎麼能說是滅生呢？如果滅無生，無什麼能生？如果滅有生性，生性破斥如同前面所說。 如果前念亦滅亦不滅，后念生，如果滅已經屬於滅，如果不滅已經屬於不滅。如果不滅和滅合在一起能生，就是共生。共生自相矛盾，自相矛盾怎麼能生？又如果各自有生，就有兩個過失。各自無生，合在一起也不能生。如果滅不滅中有生性，是有還是無？如果生性是定有的，還說什麼滅不滅？如果生性是定無的，又說什麼滅不滅？這不免陷入斷常的過失，還是會墮入共生的過失。 如果前念非滅非不滅，而後念心生，是有這個非滅非不滅，還是沒有這個非滅非不滅？如果有，就不是無因；如果沒有，無因不能生。如果無因有生性，這個生性就是因，還說什麼無因？如果沒有，無就不能生。像這樣用四句來推究相續假，求心不可得。沒有四性實執，心就淡薄，只有心的名字。

【English Translation】 English version: 'Unattainable' means there is no way to empty it. Observing the three falsities of 'both existent and nonexistent' is also unattainable, meaning there is no way to make existent dharmas empty. Observing in this way is the same as the meaning of the Mahaprajnaparamita Sutra (Great Wisdom Sutra). This is the eighteen types of contemplation of entering emptiness from falsity. If one cannot understand, then turn to entering the continuum of falsity to break it. Why? Although it is formed by causes and conditions, the four negations cannot convince the mind. Now we directly see the mind, with thoughts arising and ceasing continuously, how can we say it does not arise? This continuous arising of thoughts, is it the current thought ceasing and the next thought arising, or the previous thought not ceasing and the next thought arising, or the previous thought both ceasing and not ceasing and the next thought arising, or the previous thought neither ceasing nor not ceasing and the next thought arising? If the previous thought does not cease and the next thought arises, then this is the thought generating itself, and with two arising aspects coexisting, there is neither a generator nor a generated. If the previous thought has a nature of arising, giving rise to the next thought, is this nature existent or nonexistent? If it is existent, then it is not a nature; if it is nonexistent, then it cannot arise, as mentioned before. If the previous thought ceases and the next thought arises, the previous thought not ceasing but arising is called self-nature. Now, because of cessation arising, and non-cessation expecting cessation, is it not other-nature? Other-nature has arising within cessation, therefore it arises; without arising, therefore it arises. Having arising is arising arising and ceasing ceasing, mutually contradictory, which is arising arising, how can it be said to be cessation arising? If cessation has no arising, what can arise? If cessation has a nature of arising, the refutation of the nature is as mentioned before. If the previous thought both ceases and does not cease, and the next thought arises, if cessation already belongs to cessation, if non-cessation already belongs to non-cessation. If non-cessation and cessation combine to be able to arise, then it is co-arising. Co-arising is self-contradictory, how can self-contradiction arise? Moreover, if each has arising, then there are two faults. If each has no arising, combining also cannot arise. If there is a nature of arising within cessation and non-cessation, is it existent or nonexistent? If the nature is definitely existent, then what is meant by cessation and non-cessation? If the nature is definitely nonexistent, then what is meant by cessation and non-cessation? This inevitably falls into the fault of permanence and annihilation, and will still fall into the fault of co-arising. If the previous thought neither ceases nor does not cease, and then the next thought arises, is there this neither ceasing nor not ceasing, or is there not this neither ceasing nor not ceasing? If there is, then it is not without cause; if there is not, without cause cannot arise. If without cause there is a nature of arising, this nature is the cause, then what is meant by without cause? If there is not, nonexistence cannot arise. Like this, using the four negations to investigate the continuum of falsity, seeking the mind is unattainable. Without the clinging to the reality of the four natures, the mind becomes thin, there is only the name of the mind.

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是字不住內外兩中間。亦不常自有。相續無性即世諦破性。名為性空相續無名即真諦破假。名為相空性相俱空乃至作十八空如前說。是名從假以入空觀。若不得入者。猶計有心待于無心。相待惑起此與上異。因成取根塵兩法和合為因成。相續豎取意根前後為相續。豎望生滅此是別滅。別滅則狹。今相待假待于通滅。此義則寬。通滅者。如三無為雖不併是滅而得是無生。待虛空無生而說心生即是相待假。上既不悟復因上惑共起此惑故言因兼。上惑猶在復起此惑故言過之。又因兼者。無生法塵待意根生。亦是因成。因上假心來續相待。即是相續。故言因兼。過之者。上兩假不于通滅起惑。今約通起豈非過之。釋既異舊而借彼語示相待假相耳。今檢此心為待無生心生。為待有生心生。為待亦生亦無生而心生。為待非生非不生而心生。若待無生而生心者。有此無生無此無生。若有生可待還是待有。何謂待無。有有相待即是自生。若無此無生無何所待。若只待此無無而生心者。一切無無亦應生心。無望于有無即是他生也。又無生雖無而有生性。待此性故而知有心。此性為已生為未生。若已生。生即是于生。何謂為性。性若未生。未生何能生。若待生而心生者。生還待生長應待長。既無此義。何得心生。若待生無生故有心生。如待

長短得有于長。此墮二過。各有。則二生並。各無。全不可得如前。若待非生非無生而有心生者。論云。從因緣生尚不可。何況無因緣。又此無因為有為無。若有還是待有。若無還是待無。何謂無因。若言有性性為有為無。性若是有為生非生。若生已是生何謂為性。若無生云何能生。如是四句推相待假求心生不可得。執心即薄。不起性實。但有名字。名字之生生則非生。是字不在內外中間。亦不常自有。是字無所有。求性不可得世諦破性。是名性空。求名不可得真諦破假。是名相空。複次此性相中求陰入界不可得。即是法空。性相中求人我知見不可得。名眾生空。乃至作十八空如前說。是名從假入空慧眼得開見第一義。非但有見三假惑除。一切見惑無不清凈正智現前。是名無生門通於止觀。亦是止觀成無生門。若不悟者當善用止觀巧破見假。信法迴轉成方便道伏于有見。無量煩惱悉皆被伏。伏故名善有漏五陰也。以被伏故有見不起。度入無見計中如后破。夫破見之由聞思不定。若上根人聞觀于生知生無生破執得悟。中根執輕成伏見方便善有漏五陰。下根執重猶懷取著聞破生不得生。謂無生是實。更起無生見。又當總別破之。總破者如大品云。識無生尚不可得。何況識生。又識生尚不可得。何況識無生。生與無生俱不可

【現代漢語翻譯】 現代漢語譯本 長和短都依賴於長本身而存在。如果認為心生是絕對的，那就落入了兩種過失。如果認為長和短各自獨立存在，那麼就等於同時承認了兩種獨立的生。如果認為長和短各自完全不存在，那麼就完全無法獲得長和短的概念，就像之前所說的那樣。如果認為必須依賴於非生非無生才能產生心生，那麼《大智度論》中說：『從因緣而生尚且不可能，更何況是無因緣呢？』 而且，這種無因是屬於有為還是無為呢？如果是屬於有為，那麼還是依賴於『有』。如果是屬於無為，那麼還是依賴於『無』。這怎麼能叫做無因呢？如果說存在一種自性，那麼這種自性是有為還是無為呢？如果自性是有為，那麼它所產生的生是非生嗎？如果已經是生，那又何必稱之為自性呢？如果自性是無生，那麼它又怎麼能夠產生生呢？』 像這樣用四句偈來推論，相互依賴的假象，想要從中尋求心生是不可得的。執著於心就變得淺薄，不會產生真實的自性，而只有名字而已。名字的產生，產生即是非生。這個『字』不在內、不在外、不在中間，也不是常有的。這個『字』沒有任何實在的自體，尋求它的自性是不可得的。用世俗諦來破除自性，這叫做性空。尋求名字也是不可得的，用真諦來破除假象，這叫做相空。 進一步說，從自性和現象中尋求陰、入、界也是不可得的，這就是法空。從自性和現象中尋求人、我、知見也是不可得的，這叫做眾生空。乃至像前面所說的那樣，進行十八空的觀照。這就是從假入空，智慧之眼得以開啟，見到第一義諦。不僅僅是破除了三假之見，一切的見惑都能夠清凈，真正的智慧得以顯現。這叫做無生門通向止觀，也是止觀成就無生門。如果不領悟這個道理，就應當善用止觀，巧妙地破除見解上的虛假，相信佛法能夠迴轉，成就方便之道，降伏有見。無量的煩惱都能夠被降伏。因為被降伏的緣故，所以稱之為善的有漏五陰。因為被降伏的緣故，有見就不會生起，從而進入無見的境界，就像後面所破斥的那樣。破除見解的根本在於聽聞和思惟的不確定。如果是上根器的人，聽聞觀照生，知道生即無生，破除執著，就能證悟。中根器的人，執著較輕，能夠成就降伏見解的方便，善用有漏五陰。下根器的人，執著深重，仍然懷有取捨執著，聽聞破除生，卻不能理解無生，認為無生是真實的，反而產生無生見。這時應當總別地破除它。總破，就像《大品般若經》所說：『識無生尚且不可得，何況識生？又識生尚且不可得，何況識無生？』生與無生都是不可得的。

【English Translation】 English version Long and short are dependent on the existence of 'long'. To assert that 'mind-birth' is absolute falls into two errors. If one believes that 'long' and 'short' exist independently, it is equivalent to acknowledging two separate births simultaneously. If one believes that 'long' and 'short' are completely non-existent, then the concepts of 'long' and 'short' cannot be obtained at all, as mentioned before. If one believes that 'mind-birth' can only arise by relying on neither-birth-nor-non-birth, then the Mahaprajnaparamita-sastra (Dazhidulun) states: 'Even arising from conditions is impossible, let alone without conditions?' Moreover, is this 'no-cause' considered conditioned or unconditioned? If it is conditioned, then it still relies on 'existence'. If it is unconditioned, then it still relies on 'non-existence'. How can this be called 'no-cause'? If one says there exists a self-nature, is this self-nature conditioned or unconditioned? If the self-nature is conditioned, then is the birth it produces non-birth? If it is already birth, then why call it self-nature? If the self-nature is non-birth, then how can it produce birth?' Like this, using the four-line verse to reason, seeking mind-birth from mutually dependent illusions is unattainable. Attachment to the mind becomes shallow, and a true self-nature will not arise, only names exist. The arising of names, arising is non-arising. This 'word' is not inside, not outside, not in the middle, nor is it constant. This 'word' has no real self-nature; seeking its self-nature is unattainable. Using conventional truth (samvriti-satya) to break self-nature is called emptiness of self-nature (svabhava-sunyata). Seeking names is also unattainable; using ultimate truth (paramartha-satya) to break illusions is called emptiness of characteristics (lakshana-sunyata). Furthermore, seeking the skandhas (aggregates) (yin), ayatanas (sense bases) (ru), and dhatus (elements) (jie) from self-nature and phenomena is also unattainable; this is emptiness of phenomena (dharma-sunyata). Seeking person, self, knowledge, and views from self-nature and phenomena is also unattainable; this is called emptiness of beings (pudgala-sunyata). And so on, contemplating the eighteen emptinesses as mentioned before. This is entering emptiness from illusion, the eye of wisdom opens, and one sees the ultimate truth (paramartha). Not only are the three illusions of views broken, but all afflictions of views can be purified, and true wisdom manifests. This is called the gate of non-birth (anutpada) leading to shamatha (calm abiding) and vipassana (insight), and it is also shamatha and vipassana accomplishing the gate of non-birth. If one does not understand this principle, one should skillfully use shamatha and vipassana to cleverly break the falseness of views, believe that the Dharma can turn around, accomplish the path of skillful means, and subdue views of existence. Limitless afflictions can all be subdued. Because they are subdued, they are called good conditioned five aggregates (skandhas). Because they are subdued, views of existence will not arise, thus entering the realm of non-view, as refuted later. The root of breaking views lies in the uncertainty of hearing and thinking. If one is of superior capacity, hearing and contemplating birth, knowing that birth is non-birth, breaking attachments, one can attain enlightenment. People of medium capacity, with lighter attachments, can accomplish the skillful means of subduing views, and skillfully use the conditioned five aggregates. People of inferior capacity, with heavy attachments, still harbor grasping and attachment, hearing the breaking of birth, but not understanding non-birth, thinking that non-birth is real, and instead generating views of non-birth. At this time, one should break it generally and specifically. General breaking, as the Mahaprajnaparamita-sastra says: 'Consciousness of non-birth is unattainable, let alone consciousness of birth? And consciousness of birth is unattainable, let alone consciousness of non-birth?' Birth and non-birth are both unattainable.

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得。楞伽經中又廣破無生見。然無生之理非識所知。云何謂情舍有緣無。如步屈蟲。又似獼猴。不應虛妄執此見著。是為總破。別破者。行人用止觀破因成三假不得性相。泯然入定不見內外亦無前後。無相形待。寂然定住。或豁亡身心一切都凈。便發此無心自謂得無生止觀定慧已成。而起見著著此空想。諸佛不化。何故不化。觀心推畫。發一分細定生一分空解。此是空見法塵與心相應。何關無生。釋論簡外道佛法二俱觀空。云何有異。外道愛著觀空智慧。即是曏者所發空塵謂為涅槃。即有能觀者。能觀者便成身見。身見故即有利鈍十使乃至八十八等。生死浩然如前說。如是罪過。皆由空塵而起。障真失道豈會涅槃。是名外道觀空。佛弟子觀無生。若發空心空心生時即知是愛。何者。生名愛法。愛法即是無明。無明生我見等八十八使。一一皆具三假之惑。終不執謂是真無生。云何三假。良由上來有見三假被伏度入無見。無生法塵對意根。一念空心生。即因成假。以生心滅故無生心生。是相續假。豁爾無生待于有生。是相待假。當推此無生心生。為意根生為法塵生。為合為離。若意根生者。為根生為識生。若根生。為根中有識故生識。為無識故生識。若根有識。為是根為非根。識若是根。則無能所。根若無識。何能生識。

【現代漢語翻譯】 現代漢語譯本： 《楞伽經》（Laṅkāvatāra Sūtra）中廣泛地破斥了『無生見』（anutpāda-dṛṣṭi，認為一切事物本無生滅的觀點）。然而，『無生』的道理不是意識（vijñāna）所能理解的。怎麼能說情感捨棄了有緣之法而趨向于無呢？這就像尺蠖（bùqū chóng，一種昆蟲）的行動，又像是獼猴（míhóu，猴子）。不應該虛妄地執著于這種見解。這是總體的破斥。 分別破斥是這樣的：修行人運用止觀（śamatha-vipaśyanā，平靜和洞察）來破除因成三假（hetu-phalatraya，因、緣、果三種虛假）而不得自性（svabhāva，事物自身不變的性質）和相（lakṣaṇa，事物的表相）。泯然入定（samādhi，精神集中狀態）時，不見內外，也沒有前後，沒有相對的形態和對待。寂靜地安住于禪定之中。或者突然忘卻身心，一切都變得清凈。於是就生起這種無心（acitta，沒有分別心的狀態），自認為已經證得了無生止觀，禪定和智慧已經成就。因而生起見解，執著于這種空想。諸佛（buddha）不會度化這樣的人。為什麼不度化呢？因為他們觀心推求，產生一分細微的禪定，就生起一分空解（śūnyatā-jñāna，對空性的理解）。這是一種空見（śūnyatā-dṛṣṭi，對空性的錯誤見解）法塵（dharma-dhātu，法的對象）與心相應。這與無生有什麼關係呢？ 《釋論》（Śāstra）簡要地說明了外道（tīrthika，非佛教修行者）和佛法（buddha-dharma，佛教教義）都觀空（śūnyatā，空性），那麼它們有什麼不同呢？外道喜愛並執著于觀空的智慧，也就是前面所說的生起的空塵（śūnyatā-rajas，對空性的執著），並認為這就是涅槃（nirvāṇa，解脫）。這樣就有了能觀者（grāhaka，能認知的主體）。有了能觀者，就形成了身見（satkāya-dṛṣṭi，認為身體是真實存在的錯誤見解）。因為有身見，所以就有了利鈍十使（daśa-saṃyojana，十種束縛）乃至八十八使（aṣṭāśīti-anuśaya，八十八種潛在的煩惱）等等。生死（saṃsāra，輪迴）仍然像前面所說的那樣浩大。像這樣的罪過，都是由空塵而產生的，障礙了真如（tathatā，事物的真實本性），喪失了正道，怎麼能證得涅槃呢？這叫做外道觀空。 佛弟子觀無生，如果生起空心（śūnya-citta，執著于空性的心），空心生起時，就應該知道這是愛（tṛṣṇā，渴愛）。為什麼呢？因為生就是愛法（tṛṣṇā-dharma，渴愛的法）。愛法就是無明（avidyā，對事物真實本性的無知）。無明生起我見（ātma-dṛṣṭi，認為有『我』存在的錯誤見解）等八十八使。每一種都具備三假之惑（traya-mithyātva，三種虛假的迷惑）。始終不會執著地認為這是真正的無生。 什麼是三假呢？因為之前有見（dṛṣṭi，錯誤的見解），三假被伏藏，進入了無見（adṛṣṭi，沒有見解的狀態）。無生法塵（anutpāda-dharma-dhātu，無生的對象）對意根（manas-indriya，意識的根源）。一念空心生起，就是因成假（hetu-mithyātva，因的虛假）。因為生心滅，所以無生心生，這是相續假（saṃtati-mithyātva，相續的虛假）。突然的無生依賴於有生，這是相待假（apekṣā-mithyātva，相對的虛假）。應當推究這種無生心的生起，是意根生起的，還是法塵生起的？是合（saṃyoga，結合）還是離（viyoga，分離）？如果是意根生起的，那麼是根生起的，還是識生起的？如果是根生起的，那麼是因為根中有識（vijñāna，意識）所以生起識，還是因為沒有識所以生起識？如果根中有識，那麼這個識是根還是非根？如果識是根，那麼就沒有能（śakti，能力）和所（artha，對像）的區分。如果根沒有識，怎麼能生起識呢？

【English Translation】 English version: Furthermore, the Laṅkāvatāra Sūtra extensively refutes the view of 'non-origination' (anutpāda-dṛṣṭi, the view that all things are fundamentally without origination or cessation). However, the principle of 'non-origination' is not something that consciousness (vijñāna) can comprehend. How can it be said that emotions abandon conditioned dharmas and turn towards non-being? It is like the movement of a looper caterpillar (bùqū chóng, a type of insect), or like a monkey (míhóu, monkey). One should not falsely cling to this view. This is a general refutation. The specific refutation is as follows: A practitioner uses śamatha-vipaśyanā (calm abiding and insight) to break through the three falsities of cause and condition (hetu-phalatraya, the three falsities of cause, condition, and result) but fails to attain self-nature (svabhāva, the inherent nature of things) and characteristics (lakṣaṇa, the appearances of things). When entering samādhi (samādhi, a state of mental concentration) in a state of complete absorption, they see neither inside nor outside, neither before nor after, without relative forms or dependencies. They abide silently in samādhi. Or suddenly, they forget their body and mind, and everything becomes pure. Then, they give rise to this 'no-mind' (acitta, a state without discriminating thought), presuming that they have attained non-origination through śamatha-vipaśyanā, and that their samādhi and wisdom are accomplished. Consequently, they develop a view and cling to this empty notion. The Buddhas (buddha) do not transform such people. Why do they not transform them? Because they contemplate the mind and speculate, generating a small amount of subtle samādhi, and then give rise to a small amount of understanding of emptiness (śūnyatā-jñāna, understanding of emptiness). This is a dharma-dhātu (dharma-dhātu, the object of dharma) of the view of emptiness (śūnyatā-dṛṣṭi, a mistaken view of emptiness) that corresponds with the mind. What does this have to do with non-origination? The Śāstra (Śāstra) briefly explains that both non-Buddhist practitioners (tīrthika, non-Buddhist practitioners) and the Buddha-dharma (buddha-dharma, the teachings of Buddhism) contemplate emptiness (śūnyatā, emptiness), so what is the difference between them? Non-Buddhists cherish and cling to the wisdom of contemplating emptiness, which is the aforementioned dust of emptiness (śūnyatā-rajas, clinging to emptiness), and they consider this to be nirvāṇa (nirvāṇa, liberation). Thus, there is an observer (grāhaka, the subject that perceives). With an observer, the view of self (satkāya-dṛṣṭi, the mistaken view that the body is real) is formed. Because of the view of self, there are the ten fetters (daśa-saṃyojana, ten bonds) and even the eighty-eight latent tendencies (aṣṭāśīti-anuśaya, eighty-eight latent afflictions), and so on. Saṃsāra (saṃsāra, the cycle of rebirth) remains vast as described before. Such transgressions all arise from the dust of emptiness, obstructing true suchness (tathatā, the true nature of things), losing the right path, and how can one attain nirvāṇa? This is called the non-Buddhist contemplation of emptiness. When a Buddhist disciple contemplates non-origination, if an empty mind (śūnya-citta, a mind clinging to emptiness) arises, they should know that this is craving (tṛṣṇā, thirst). Why? Because origination is the dharma of craving (tṛṣṇā-dharma, the dharma of craving). The dharma of craving is ignorance (avidyā, ignorance of the true nature of things). Ignorance gives rise to the view of self (ātma-dṛṣṭi, the mistaken view that a 'self' exists) and the eighty-eight latent tendencies. Each one possesses the delusion of the three falsities (traya-mithyātva, three false illusions). They will never cling to the notion that this is true non-origination. What are the three falsities? Because previously there was a view (dṛṣṭi, a mistaken view), the three falsities were subdued and entered into a state of no-view (adṛṣṭi, a state without views). The dharma-dhātu of non-origination (anutpāda-dharma-dhātu, the object of non-origination) confronts the mind-organ (manas-indriya, the root of consciousness). When a single thought of emptiness arises, this is the falsity of cause (hetu-mithyātva, the falsity of cause). Because the mind of origination ceases, the mind of non-origination arises, and this is the falsity of continuity (saṃtati-mithyātva, the falsity of continuity). The sudden non-origination depends on origination, and this is the falsity of dependence (apekṣā-mithyātva, the falsity of dependence). One should investigate the arising of this mind of non-origination: Does it arise from the mind-organ or from the dharma-dhātu? Is it a combination (saṃyoga, combination) or a separation (viyoga, separation)? If it arises from the mind-organ, does it arise from the root or from consciousness? If it arises from the root, is it because there is consciousness (vijñāna, consciousness) in the root that consciousness arises, or is it because there is no consciousness that consciousness arises? If there is consciousness in the root, is this consciousness the root or not the root? If consciousness is the root, then there is no distinction between the able (śakti, ability) and the object (artha, object). If the root has no consciousness, how can consciousness arise?

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若根有生識之性。此性為有為無。性若有者。識性與識為一為異。若一。性即是識。若異。異何能生。自生中檢心不可得。具如上說。若由塵起無生心者。塵為有心為無心。若有心則無能所。若無無不能生。又塵為一為異。一則無能所。異則不能生。檢他心不可得。具如上說。若根塵合有無生心生者。此有二過。如前說(云云)。又離根離塵有無生心生者。從因緣尚不可得。何況無因如前。當知無生之心。不自不他不共不離。無四性。無四性故名性空。性空即無心而言心者。但有名字。名字不在內外是名相空。乃至十八空如上說。是為從假入空見第一義。非但無見假破上惑下障一切皆除。得正智慧。若未去者。勤用止觀善巧修習。信法迴轉成方便道。伏于苦集。所有陰界入等。八十八使皆悉被伏。以被伏故名善有漏也。勤修力故無見中假不復得起。度入有無假中如后破(云云)。次破亦有亦無見三假者。行人善用止觀伏無見惑。無假不起。或進一分定慧。豁發亦有亦無與心相應。即便謂言若無心者。誰知無生。無生是無。知即是有。發此心時受是亦有亦無見。謂是事實堅著不可舍不知過患。如長爪自謂有道。實是苦集。不能識故。佛點示之即便得悟。發見之人亦復如是。迷此見毒不識正真。若聞指示執心颯解。云何指

【現代漢語翻譯】 現代漢語譯本 若根（indriya，感覺器官）具有產生意識的自性，那麼這個自性是有為法還是無為法？如果自性是有為法，那麼識性（vijñāna-svabhāva，意識的自性）與識（vijñāna，意識）是一還是異？如果是一，那麼自性就是識；如果是異，那麼差異如何產生？從自身產生中考察，心是不可得的，具體如前面所說。如果由塵（viṣaya，感覺對像）而生起無生心，那麼塵是有心還是無心？如果有心，則沒有能所（grāhaka-grāhya，能取和所取）；如果無心，則無心不能產生任何東西。而且，塵是一還是異？如果是一，則沒有能所；如果是異，則不能產生任何東西。考察他心也是不可得的，具體如前面所說。如果根和塵結合而產生有生心或無生心，那麼這有前面所說的兩種過失。又，如果離開根和離開塵而產生有生心或無生心，那麼從因緣（hetu-pratyaya，原因和條件）上尚且不可得，何況是無因呢？如前面所說。應當知道無生之心，不自生、不他生、不共生、不離生，沒有四種自性。因為沒有四種自性，所以名為性空（svabhāva-śūnya，自性空）。性空即是無心，而說心，只不過是名字而已。名字不在內也不在外，這叫做相空（lakṣaṇa-śūnyatā，相空）。乃至十八空（aṣṭādaśa-śūnyatā，十八空）如前面所說。這是從假入空，見到第一義諦（paramārtha-satya，勝義諦）。不僅僅是無見假（mithyā-dṛṣṭi，邪見）破除，而且上惑（ūrdhvāgama，上分煩惱）和下障（avāragama，下分煩惱）一切都消除，得到正智慧（samyak-jñāna，正智）。如果還沒有去除這些，就勤用止觀（śamatha-vipaśyanā，奢摩他和毗缽舍那）善巧地修習，信法（śraddhā-dharma，信法）迴轉成為方便道（upāya-mārga，方便道），降伏于苦集（duḥkha-samudaya，苦和集）。所有陰（skandha，五蘊）、界（dhātu，十八界）、入（āyatana，十二處）等，八十八使（aṣṭāśīti anusaya，八十八使）都被降伏。因為被降伏，所以名為善有漏（kuśala sāsrava，善的有漏）。勤修的力量使無見中的假不再生起，度入有無假中，如後面所破。接下來破亦有亦無見的三假，修行人善用止觀降伏無見惑，無假不生起。或者前進一分定慧（samādhi-prajñā，定和慧），豁然發現亦有亦無與心相應，就認為如果沒有心，誰知道無生？無生是無，知就是有。發起這種心時，接受的是亦有亦無見，認為是事實，堅執不捨，不知道過患。如同長爪（Dirghanakha，長爪梵志）自認為有道，實際上是苦集，不能認識的緣故。佛陀點示他，他立即開悟。發起這種見解的人也是如此，迷惑于這種見解的毒害，不認識正真。如果聽到指示，執著的心就會立刻瓦解。如何指示呢？

【English Translation】 English version If the root (indriya, sense organ) has the nature of producing consciousness, is this nature conditioned (saṃskṛta) or unconditioned (asaṃskṛta)? If the nature is conditioned, is the nature of consciousness (vijñāna-svabhāva) the same as or different from consciousness (vijñāna)? If the same, then the nature is consciousness. If different, how can difference arise? Examining from self-origination, the mind is unattainable, as described above. If a mind of non-origination arises from the dust (viṣaya, sense object), is the dust with or without mind? If with mind, then there is no subject or object (grāhaka-grāhya, grasper and grasped). If without mind, then without mind cannot produce anything. Moreover, is the dust one or different? If one, then there is no subject or object. If different, then it cannot produce anything. Examining the mind of others is also unattainable, as described above. If the root and dust combine to produce a mind of origination or non-origination, then there are the two faults mentioned earlier. Furthermore, if a mind of origination or non-origination arises apart from the root and apart from the dust, then it is unattainable even from conditions (hetu-pratyaya, cause and condition), let alone without cause, as mentioned earlier. It should be known that the mind of non-origination does not arise from itself, from others, from both, or from neither, having no four natures. Because it has no four natures, it is called emptiness of nature (svabhāva-śūnya). Emptiness of nature is the absence of mind, yet speaking of mind is merely a name. The name is neither inside nor outside; this is called emptiness of characteristics (lakṣaṇa-śūnyatā). And so on, the eighteen emptinesses (aṣṭādaśa-śūnyatā) are as described above. This is entering emptiness from the provisional, seeing the ultimate truth (paramārtha-satya). Not only is the false view of non-existence (mithyā-dṛṣṭi) destroyed, but all upper delusions (ūrdhvāgama) and lower hindrances (avāragama) are also eliminated, and correct wisdom (samyak-jñāna) is attained. If these have not yet been removed, diligently practice skillful means of cessation and insight (śamatha-vipaśyanā), turning faith in the Dharma (śraddhā-dharma) into the path of expedient means (upāya-mārga), subduing suffering and its accumulation (duḥkha-samudaya). All aggregates (skandha), realms (dhātu), entrances (āyatana), etc., the eighty-eight latent tendencies (aṣṭāśīti anusaya) are all subdued. Because they are subdued, it is called wholesome with outflows (kuśala sāsrava). The power of diligent practice prevents the false view of non-existence from arising again, crossing into the false view of existence and non-existence, as will be refuted later. Next, refuting the three false views of both existence and non-existence, the practitioner skillfully uses cessation and insight to subdue the delusion of non-existence, and no false view arises. Or, advancing a portion of concentration and wisdom (samādhi-prajñā), they suddenly discover that both existence and non-existence correspond to the mind, and they immediately say, 'If there were no mind, who would know non-origination? Non-origination is non-existence, and knowing is existence.' When this mind arises, what is received is the view of both existence and non-existence, which is considered a fact, clung to firmly, and not abandoned, without knowing the harm. Like Dirghanakha (Dirghanakha, a naked ascetic) who claimed to have attained the path, but was actually in suffering and its accumulation, because he could not recognize it. The Buddha pointed it out to him, and he immediately attained enlightenment. The person who develops this view is also like this, deluded by the poison of this view, not recognizing the true and genuine. If they hear instruction, the clinging mind will immediately collapse. How to instruct?

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示。大品五受皆不受。汝云何受是亦有亦無法塵。豈非受陰。緣此像貌行用此法了別此法。四陰宛然。如此受想皆名污穢。是見依色陰。又意根受是亦有亦無法塵即是界。根塵相涉即是入。是名苦也。又我能行能受能知此法假名。即起我見。我見既生即有邊見。若撥因果是邪見。計此為道是戒取。計為涅槃是見取。違瞋順喜我解慢他。不識苦集即癡。后當大疑。如是等十使。歷三界具八十八。違于實道順於生死。悉于亦有亦無見心中生。又此見心即備三假。例前可知。今破此見三假者。還用四句。一一例前可解。如是破已。三假四句陰入皆無實性。即是性空。但有名字。名字即空。是名相空。性相既空。乃至十八空如上說。即是入第一義正智現前。若不入者善用悉檀。信法迴轉巧修止觀。伏于諸見。令成方便善有漏法。亦有亦無見雖伏不起。仍度入非有非無見中。如后破。次破非有非無見者。上勤用方便伏有無見。豁然更發離有無心。所以者何。心若定有不可令無。心若定無不可令有。云何乃謂亦有亦無。若不定有則非有。若不定無則非無。非有者非生也。非無者非滅也。出於有無之表是名中道。與中論同。何以故。前有見是因緣生法。無見是即空。亦有亦無是即假。今是即中。堅著此心計以為實。是人能起無量過患

【現代漢語翻譯】 現代漢語譯本： 佛陀開示說：『大品般若經』中說，五受（五種感受：樂受、苦受、喜受、憂受、舍受）皆不受。你為何執著于『亦有亦無』的法塵呢？這難道不是受陰的作用嗎？因為緣于外物的形象和表象而產生作用，通過這種方法來辨別事物，受、想、行、識四陰就完整地呈現出來了。像這樣，感受和想像都被稱為污穢。這種見解是依附於色陰而產生的。而且，意根感受『亦有亦無』的法塵，這就是界（六界：地、水、火、風、空、識）。根和塵相互關聯，這就是入（六入：眼、耳、鼻、舌、身、意）。這就是苦的根源。 此外，認為『我』能夠行動、能夠感受、能夠知曉這些法，這只是一個假名，由此就產生了『我見』。『我見』一旦產生，就會有邊見（執著于斷或常的極端見解）。如果否定因果，那就是邪見。如果認為這些是正道，那就是戒禁取見（錯誤地執著于不正確的戒律和修行方法）。如果認為這些是涅槃，那就是見取見（執著于錯誤的見解，認為其是涅槃）。違背自己的心意就嗔恨，順從自己的心意就歡喜，抬高自己貶低他人。不認識苦、集（苦的根源），這就是愚癡。以後會產生大的疑惑。像這樣的十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），遍佈三界（欲界、色界、無色界），共有八十八種。這些都違背了真實的道，順從了生死輪迴，全部都從『亦有亦無』的見心中產生。而且，這種見心就具備了三假（眾生假、法假、世界假），可以參照前面的解釋來理解。現在要破除這種見心的三假，仍然使用四句（有、無、亦有亦無、非有非無）來分析，每一句都可以參照前面的解釋來理解。像這樣破除之後，三假、四句、陰、入都沒有真實的自性，這就是性空。只有名字，名字即是空，這叫做相空。自性和現象既然都是空，乃至十八空（內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空）如上面所說，這就是進入第一義諦的正智現前。如果不能進入這種境界，就要善用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），相信佛法，迴轉心意，巧妙地修習止觀，降伏各種見解，使之成為方便的善的有漏法（仍然有煩惱和執著的善法）。『亦有亦無』的見解即使被降伏，不再生起，仍然要進一步進入『非有非無』的見解中，就像後面要破除的那樣。 接下來破除『非有非無』的見解。之前勤奮地運用方便法門來降伏『有』和『無』的見解，忽然間又生起了脫離『有』和『無』的心。這是什麼原因呢？如果心是確定存在的，就不能讓它變成不存在；如果心是確定不存在的，就不能讓它變成存在。怎麼能說它既存在又不存在呢？如果不確定存在，那就不是『有』；如果不確定不存在，那就不是『無』。『非有』就是非生，『非無』就是非滅。超出『有』和『無』的對立，這叫做中道，與中觀論的觀點相同。為什麼這麼說呢？之前的『有』見是因緣生法，『無』見是即空，『亦有亦無』是即假，現在這個『非有非無』是即中。如果堅固地執著于這種心境，認為它是真實的，這個人就會產生無量的過患。

【English Translation】 English version: The Buddha taught: 'In the 'Mahaprajnaparamita Sutra', it says that the five feelings (five kinds of feelings: pleasant, painful, joyful, sorrowful, neutral) are all not to be clung to. Why do you cling to the 'both existent and non-existent' dharma dust? Isn't this the function of the feeling aggregate (vedana)? Because it arises from the image and appearance of external objects and functions, and through this method to distinguish things, the four aggregates of feeling, perception, volition, and consciousness are fully presented. Like this, feeling and perception are both called defilements. This view is based on the form aggregate (rupa). Moreover, the mind-root feeling the 'both existent and non-existent' dharma dust is the realm (dhatu - six elements: earth, water, fire, wind, space, consciousness). The root and dust interact, and this is entry (ayatana - six sense bases: eye, ear, nose, tongue, body, mind). This is the source of suffering. Furthermore, thinking that 'I' am able to act, able to feel, able to know these dharmas, this is just a false name, and from this arises 'self-view' (atmadrishti). Once 'self-view' arises, there will be extreme views (holding onto extreme views of permanence or annihilation). If one denies cause and effect, that is wrong view (mithyadrishti). If one thinks these are the right path, that is attachment to precepts (shilavrataparamarsha - wrongly clinging to incorrect precepts and practices). If one thinks these are nirvana, that is clinging to views (drishtiparamarsha - clinging to wrong views, thinking they are nirvana). Opposing one's own mind leads to hatred, following one's own mind leads to joy, elevating oneself and belittling others. Not recognizing suffering and its origin (samudaya), this is ignorance (moha). Later, great doubts will arise. Like these ten fetters (ten unwholesome mental factors: greed, hatred, delusion, pride, doubt, self-view, extreme views, wrong view, holding to views, attachment to precepts), pervade the three realms (desire realm, form realm, formless realm), totaling eighty-eight. These all contradict the true path, follow the cycle of birth and death, and all arise from the 'both existent and non-existent' mind of view. Moreover, this mind of view possesses the three provisionalities (three kinds of provisional existence: beings, dharmas, world), which can be understood by referring to the previous explanation. Now, to break this mind of view's three provisionalities, we still use the four phrases (existent, non-existent, both existent and non-existent, neither existent nor non-existent) to analyze, and each phrase can be understood by referring to the previous explanation. After breaking it like this, the three provisionalities, four phrases, aggregates, and sense bases all have no real self-nature, and this is emptiness of nature (svabhava-shunyata). There are only names, and names are emptiness, and this is called emptiness of characteristics (lakshana-shunyata). Since both self-nature and phenomena are empty, and even the eighteen emptinesses (internal emptiness, external emptiness, internal-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, complete emptiness, beginningless emptiness, dispersed emptiness, nature emptiness, self-characteristic emptiness, all-dharma emptiness, unobtainable emptiness, non-dharma emptiness, dharma emptiness, non-dharma-dharma emptiness) as mentioned above, this is entering the correct wisdom of the first principle (paramartha-satya) manifesting before you. If one cannot enter this state, one must make good use of the four siddhantas (four kinds of approaches: worldly, individual, remedial, ultimate), believe in the Dharma, turn the mind, skillfully practice cessation and contemplation (shamatha-vipashyana), subdue various views, and make them convenient wholesome conditioned dharmas (wholesome dharmas that still have afflictions and attachments). Even if the 'both existent and non-existent' view is subdued and no longer arises, one must still further enter the 'neither existent nor non-existent' view, just as it will be broken down later. Next, breaking the 'neither existent nor non-existent' view. Previously, diligently using skillful means to subdue the views of 'existent' and 'non-existent', suddenly a mind arises that is detached from 'existent' and 'non-existent'. What is the reason for this? If the mind is definitely existent, it cannot be made non-existent; if the mind is definitely non-existent, it cannot be made existent. How can it be said that it is both existent and non-existent? If it is not definitely existent, then it is not 'existent'; if it is not definitely non-existent, then it is not 'non-existent'. 'Neither existent' is non-arising, 'neither non-existent' is non-ceasing. Transcending the opposition of 'existent' and 'non-existent', this is called the Middle Way (madhyama), which is the same as the view of the Madhyamaka school. Why is this so? The previous view of 'existent' is the dharma of dependent origination (pratityasamutpada), the view of 'non-existent' is emptiness (shunyata), 'both existent and non-existent' is provisionality (prajnapti), and now this 'neither existent nor non-existent' is the Middle Way. If one firmly clings to this state of mind, thinking it is real, this person will generate immeasurable faults.

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。何以故。汝謂此心為實者。乃以虛語為實語。生語見故。故非真實。若真實者此心應是常樂我凈。此心生滅故非常。受此心故非樂。不自在故非我。污穢故非凈。我心生故是身見。身見有無未免非有非無。如屈步蟲。是名邊見。謂非有非無見以為中道通諸生死。是愚癡論。非道非字謂是道字。是名戒取。謂非有非無心為涅槃。具陰界入利鈍等使。是名見取。謂非有非無以為正法。乃破一切世間因果故名非有。破一切出世間因果故名非無。破正見威儀尚不當世間道理。云何能當出世道理。寧起我見如須彌山。不惡取空不正為正。是名邪見。若順嘆則愛。違毀則瞋。不識此心毒草藥王則癡。自擅陵他則慢。后當大疑。略過有十。廣不可盡。如是等過皆從非有非無見心中出。又一一過悉具三假。如前(云云)。若破此見假。還用前四句止觀。逐而破之。如前(云云)。複次點出諸見五陰者。是示其苦。點出十使者。是示其集。用止觀破者。是示其道。諸見若伏若無。是示其滅。夫一切外道邪解。佛法僻計。無量過患。皆用四諦破之。無不革凡成聖。如來初說阿含四諦之力。尚能如此。何況大乘三種四諦。何所不破耶。若非有非無見破者。一切諸惑亦悉斷壞。發正智慧。是名從假入空見第一義。若不入者。當用止觀信法迴轉

【現代漢語翻譯】 現代漢語譯本： 『何以故？』（為什麼這樣說呢？）『汝謂此心為實者，乃以虛語為實語，生語見故，故非真實。』（你認為這個心是真實的，實際上是以虛假的話語當作真實的話語，因為它是生滅變化的，所以不是真實的。）『若真實者，此心應是常樂我凈。』（如果這個心是真實的，那麼它應該是常、樂、我、凈的。）『此心生滅故非常，受此心故非樂，不自在故非我，污穢故非凈。』（這個心是生滅變化的，所以不是常；感受痛苦，所以不是樂；不自在，所以不是我；有污穢，所以不是凈。）『我心生故是身見，身見有無未免非有非無，如屈步蟲，是名邊見。』（執著於我的心，就產生了身見，執著于身見的有或無，都無法避免落入非有非無的極端，就像尺蠖蟲一樣，這叫做邊見。）『謂非有非無見以為中道通諸生死，是愚癡論。』（認為非有非無的見解是中道，可以通往生死輪迴，這是愚癡的論調。）『非道非字謂是道字，是名戒取。』（不是正道也不是正法的文字，卻認為是正道正法的文字，這叫做戒取。）『謂非有非無心為涅槃，具陰界入利鈍等使，是名見取。』（認為非有非無的心就是涅槃，實際上仍然具備五陰、十二界、十八入以及利使、鈍使等煩惱，這叫做見取。）『謂非有非無以為正法，乃破一切世間因果故名非有，破一切出世間因果故名非無。』（認為非有非無是正法，實際上是破除一切世間的因果，所以叫做非有；破除一切出世間的因果，所以叫做非無。）『破正見威儀尚不當世間道理，云何能當出世道理？』（破除了正確的見解和威儀，尚且不符合世間的道理，怎麼能夠符合出世間的道理呢？）『寧起我見如須彌山，不惡取空不正為正，是名邪見。』（寧可生起像須彌山一樣大的我見，也不要錯誤地執著于空，把不正當的當作正當的，這叫做邪見。）『若順嘆則愛，違毀則瞋，不識此心毒草藥王則癡，自擅陵他則慢，后當大疑。』（如果順從讚歎就產生愛，違背譭謗就產生嗔，不認識這個心是毒草還是藥王就是癡，自以為是而侵犯他人就是慢，以後會產生很大的疑惑。）『略過有十，廣不可盡。』（簡略地說，過失有十種，詳細地說，無窮無盡。）『如是等過皆從非有非無見心中出。又一一過悉具三假，如前（云云）。』（這些過失都是從非有非無的見解中產生的。而且每一個過失都具備三假，就像前面所說的那樣。）『若破此見假，還用前四句止觀，逐而破之，如前（云云）。』（如果要破除這種見解的假象，還是用前面的四句止觀，逐一地破除它，就像前面所說的那樣。） 『複次點出諸見五陰者，是示其苦。點出十使者，是示其集。用止觀破者，是示其道。諸見若伏若無，是示其滅。』（再次，指出各種見解的五陰，這是爲了顯示苦；指出十使，這是爲了顯示集；用止觀來破除，這是爲了顯示道；各種見解如果被降伏或者消失，這是爲了顯示滅。）『夫一切外道邪解，佛法僻計，無量過患，皆用四諦破之，無不革凡成聖。』（一切外道的邪見，佛法中偏頗的計較，無數的過患，都可以用四諦來破除，沒有不能使人脫離凡夫而成聖人的。）『如來初說阿含四諦之力，尚能如此，何況大乘三種四諦，何所不破耶？』（如來最初宣說阿含經中的四諦的力量，尚且能夠如此，何況大乘的三種四諦，有什麼不能破除的呢？）『若非有非無見破者，一切諸惑亦悉斷壞，發正智慧，是名從假入空見第一義。』（如果用非有非無的見解來破除，一切的迷惑也都會斷除，生起正確的智慧，這叫做從假入空，見到第一義諦。）『若不入者，當用止觀信法迴轉。』（如果不能進入，應當用止觀來相信佛法，並使其迴轉。）

【English Translation】 English version: 'What is the reason?' (Why is it said like this?) 'You say this mind is real, but you take false words as real words, because it arises and ceases, therefore it is not real.' (You think this mind is real, but in reality, you are taking false words as real words, because it is subject to arising and ceasing, therefore it is not real.) 'If it were real, this mind should be permanent, blissful, self, and pure.' (If this mind were real, then it should be characterized by permanence, bliss, self, and purity.) 'This mind arises and ceases, therefore it is not permanent; it experiences suffering, therefore it is not blissful; it is not independent, therefore it is not self; it is defiled, therefore it is not pure.' (This mind arises and ceases, therefore it is not permanent; it experiences suffering, therefore it is not blissful; it is not independent, therefore it is not self; it is defiled, therefore it is not pure.) 'Because the mind arises with the notion of 'I', there is the view of self (身見, shen jian). Whether there is or is not the view of self, one cannot avoid falling into the extreme of neither existence nor non-existence, like a measuring worm, this is called a biased view (邊見, bian jian).' (Because of the arising of the 'I' thought, the view of self arises. Whether one clings to the existence or non-existence of the view of self, one cannot avoid falling into the extreme of neither existence nor non-existence, like a measuring worm, this is called a biased view.) 'To consider the view of neither existence nor non-existence as the Middle Way that leads to all births and deaths is a foolish theory.' (To consider the view of neither existence nor non-existence as the Middle Way that leads to all births and deaths is a foolish theory.) 'To consider what is neither the path nor the word of the path as the word of the path is called adherence to precepts (戒取, jie qu).' (To consider what is neither the path nor the word of the path as the word of the path is called adherence to precepts.) 'To consider the mind of neither existence nor non-existence as Nirvana, which is still equipped with the aggregates (陰, yin), realms (界, jie), entrances (入, ru), sharp and dull afflictions (使, shi), is called adherence to views (見取, jian qu).' (To consider the mind of neither existence nor non-existence as Nirvana, which is still equipped with the five aggregates, twelve realms, eighteen entrances, and sharp and dull afflictions, is called adherence to views.) 'To consider neither existence nor non-existence as the correct Dharma is to destroy all worldly causes and effects, hence it is called non-existence; to destroy all supramundane causes and effects, hence it is called non-existence.' (To consider neither existence nor non-existence as the correct Dharma is to destroy all worldly causes and effects, hence it is called non-existence; to destroy all supramundane causes and effects, hence it is called non-existence.) 'To destroy correct views and proper conduct is not even in accordance with worldly principles, how can it be in accordance with supramundane principles?' (To destroy correct views and proper conduct is not even in accordance with worldly principles, how can it be in accordance with supramundane principles?) 'It is better to give rise to the view of self as large as Mount Sumeru (須彌山, Xumi Shan) than to wrongly grasp emptiness and take what is incorrect as correct, this is called a perverse view (邪見, xie jian).' (It is better to give rise to the view of self as large as Mount Sumeru than to wrongly grasp emptiness and take what is incorrect as correct, this is called a perverse view.) 'If one complies with praise, then love arises; if one goes against criticism, then anger arises; if one does not recognize whether this mind is poisonous grass or a medicinal king, then delusion arises; if one is self-righteous and infringes upon others, then arrogance arises; later, great doubt will arise.' (If one complies with praise, then love arises; if one goes against criticism, then anger arises; if one does not recognize whether this mind is poisonous grass or a medicinal king, then delusion arises; if one is self-righteous and infringes upon others, then arrogance arises; later, great doubt will arise.) 'Briefly, there are ten faults; extensively, they are inexhaustible.' (Briefly, there are ten faults; extensively, they are inexhaustible.) 'Such faults all arise from the view of neither existence nor non-existence. Moreover, each fault is fully equipped with the three provisionalities (三假, san jia), as mentioned before (etc.).' (Such faults all arise from the view of neither existence nor non-existence. Moreover, each fault is fully equipped with the three provisionalities, as mentioned before (etc.).) 'If one wants to break this provisionality of view, one should still use the previous four-sentence cessation-and-contemplation (止觀, zhi guan) to break it one by one, as mentioned before (etc.).' (If one wants to break this provisionality of view, one should still use the previous four-sentence cessation-and-contemplation to break it one by one, as mentioned before (etc.).) 'Furthermore, pointing out the five aggregates (五陰, wu yin) of all views is to show suffering. Pointing out the ten fetters (十使, shi shi) is to show accumulation. Using cessation-and-contemplation to break them is to show the path. If all views are subdued or eliminated, it is to show cessation.' (Furthermore, pointing out the five aggregates of all views is to show suffering. Pointing out the ten fetters is to show accumulation. Using cessation-and-contemplation to break them is to show the path. If all views are subdued or eliminated, it is to show cessation.) 'All externalist heresies, distorted understandings of the Dharma, and countless faults can all be broken by the Four Noble Truths (四諦, si di), without fail transforming the ordinary into the sage.' (All externalist heresies, distorted understandings of the Dharma, and countless faults can all be broken by the Four Noble Truths, without fail transforming the ordinary into the sage.) 'The power of the Four Noble Truths initially taught by the Tathagata (如來, Rulai) in the Agamas (阿含, Ahan) is already like this, how much more so the three types of Four Noble Truths in the Mahayana (大乘, Dacheng), what cannot be broken?' (The power of the Four Noble Truths initially taught by the Tathagata in the Agamas is already like this, how much more so the three types of Four Noble Truths in the Mahayana, what cannot be broken?) 'If one breaks through the view of neither existence nor non-existence, all delusions will also be completely destroyed, and correct wisdom will arise, this is called entering emptiness from the provisional, seeing the ultimate meaning.' (If one breaks through the view of neither existence nor non-existence, all delusions will also be completely destroyed, and correct wisdom will arise, this is called entering emptiness from the provisional, seeing the ultimate meaning.) 'If one cannot enter, one should use cessation-and-contemplation to believe in the Dharma and turn it around.' (If one cannot enter, one should use cessation-and-contemplation to believe in the Dharma and turn it around.)

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。善巧四隨方便修習。伏諸見惑執心即薄。住方便道成善有漏法。此見不起度入無言說中。如后破(云云)。所以節節說見過者。慇勤行人。令于觀心善識毒草明解藥王。若得此意。終不謬計也。章節雖煩番番不雜。能了此者可與論道。兀然如盲若為識乳。次破無言說見假者。若能如上破者。或進發定慧豁然明靜。復起異解。謂適有此有即有生死。四句皆假虛妄不實。理在言外絕於四句。乃是無生。謂出四句實不出也。略有三種四句外。一單。二復。三具足。若謂理在言外者。乃是出單四句外。不出復見第二句。亦不出具足見初句。故知見網蒙密難可得出。法華云。魑魅魍魎處處皆有。復具諸見一一皆有三假苦集。破假之觀皆如上說。若人能于諸見修習道品。皆應節節得悟。從假入空見第一義。若未得入者。單復具足一切諸見悉皆被伏。成善有漏五陰。見不得起或進發禪解。又復言出單復具足四句之外。言語道斷心行處滅。泯然清凈。即是無生絕言之道。如此計者還是不可說絕言之見。何關正道。徒謂絕言言終不絕。何以故。待不絕而論絕。絕還是待。待對得起不應言絕。如避虛空豈有免理。又豎破不絕者。心不絕故。無言見具起一切生死因果。云何稱絕。上來節節皆有橫豎兩破。於一有見是橫破。重累四見是豎破。

【現代漢語翻譯】 現代漢語譯本 善巧地運用四種隨順方便之法進行修習，能夠降伏各種見解和迷惑，執著之心也會變得淡薄。安住于方便之道，成就善良的有為之法。這種（錯誤的）見解一旦生起，就會進入無法用言語表達的境地，如同後面將要破斥的那樣（此處省略具體內容）。之所以要逐一說明各種過失，是爲了慇勤地勸誡修行人，使他們能夠善於觀察自己的內心，明辨毒草，了解藥王。如果能夠領會這個意思，最終就不會產生謬誤的計較。各個章節雖然繁瑣，但內容卻井然有序，不相混雜。能夠理解這些內容的人，才可以和他談論佛法。如果愚昧無知如同盲人，又怎麼能辨別乳汁呢？ 接下來破斥認為理在無言說的虛假見解。如果能夠像上面那樣破斥各種見解，或許會進一步引發禪定和智慧，豁然開朗，明凈無染。但又會產生另一種錯誤的理解，認為既然存在『有』，那麼就必然存在生死。四句（有、無、亦有亦無、非有非無）都是虛假的，虛妄不實的。真理存在於言語之外，超越了這四句，才是真正的無生。認為超出四句，實際上並沒有超出。 （超出四句）略有三種情況：一是單句，二是複句，三是具足句。如果認為真理存在於言語之外，那麼就是超出了單句的範圍，但沒有超出複句的第二句，也沒有超出具足句的第一句。所以說，見解的羅網非常嚴密，難以從中脫身。《法華經》中說，魑魅魍魎到處都有。各種見解都具備三假（苦、集、滅）之說。破斥虛假之觀的方法都如上面所說。 如果有人能夠運用各種見解修習道品，就應該能夠逐漸地領悟，從虛假進入空性，見到第一義諦。如果還沒有進入這種境界，那麼單句、複句、具足句等一切見解都會被降伏，成就善良的有為五陰。錯誤的見解無法生起，或者進一步引發禪定和理解。又說超出單句、複句、具足句這四句之外，言語之道斷絕，心行之處滅盡，一片清凈，這就是無生，是斷絕言語之道。如果這樣認為，還是落入了不可說、斷絕言語的見解之中，與真正的佛道有什麼關係呢？只是徒勞地說斷絕言語，但言語終究沒有斷絕。為什麼呢？因為要等待不絕才能談論斷絕，斷絕還是有所待。有所待就必然有對待，不應該說是斷絕。如同躲避虛空，哪裡有能夠免除的道理呢？ 又從豎向破斥不絕的觀點。因為心沒有斷絕，所以無言的見解會同時生起一切生死的因果，怎麼能稱之為斷絕呢？上面逐一說明的，都有橫向和縱向兩種破斥。對於一種見解進行破斥是橫向的破斥，重複疊加四種見解是縱向的破斥。

【English Translation】 English version Skillfully applying the four expedient means of following along, one can subdue all views and delusions, and the clinging mind will become thin. Abiding in the path of expedient means, one accomplishes virtuous conditioned dharmas. Once this (erroneous) view arises, one enters a realm beyond words, as will be refuted later (details omitted here). The reason for explaining each fault individually is to earnestly admonish practitioners, enabling them to skillfully observe their own minds, discern poisonous weeds, and understand the king of medicines. If one can grasp this meaning, one will ultimately not engage in erroneous calculations. The chapters, though detailed, are well-organized and not mixed up. Those who can understand these contents can be discussed with about the Dharma. If one is ignorant like a blind person, how can one distinguish milk? Next, refuting the false view that truth lies in the unspeakable. If one can refute various views as above, one may further develop samadhi and wisdom, becoming enlightened and clear. However, another erroneous understanding may arise, believing that since 'existence' exists, then birth and death must also exist. The four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence) are all false, unreal, and untrue. Truth lies beyond words, transcending these four statements, which is true non-birth. Believing to transcend the four statements, in reality, one has not transcended them. There are roughly three types of (transcending the four statements): single statement, compound statement, and complete statement. If one believes that truth lies beyond words, then one has transcended the single statement, but has not transcended the second statement of the compound statement, nor has one transcended the first statement of the complete statement. Therefore, the net of views is very tight and difficult to escape. The Lotus Sutra says that goblins and demons are everywhere. All views possess the three falsities (suffering, accumulation, cessation). The methods for refuting false views are as described above. If one can cultivate the path factors using various views, one should be able to gradually realize, entering emptiness from falsity, and seeing the first principle. If one has not yet entered this state, then all views, whether single, compound, or complete, will be subdued, accomplishing virtuous conditioned five aggregates. Erroneous views cannot arise, or one may further develop samadhi and understanding. Furthermore, saying that one transcends the four statements of single, compound, and complete statements, the path of language is cut off, the place of mental activity is extinguished, and all is pure, this is non-birth, the path of cutting off language. If one thinks this way, one still falls into the view of the unspeakable, the cutting off of language, what does it have to do with the true Buddha-dharma? It is only in vain to say cutting off language, but language is ultimately not cut off. Why? Because one must wait for non-cessation to talk about cessation, cessation still has something to wait for. If there is something to wait for, there must be opposition, one should not say cessation. Like avoiding empty space, where is there a way to escape? Furthermore, refuting the view of non-cessation from a vertical perspective. Because the mind has not ceased, the view of non-speaking will simultaneously arise all the causes and effects of birth and death, how can it be called cessation? The above explanations all have both horizontal and vertical refutations. Refuting one view is a horizontal refutation, repeatedly stacking four views is a vertical refutation.

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因戒假是橫破。相續假是豎破。相待假是亦橫亦豎破。總破是非橫非豎破。大途只是橫破。今當豎破。汝執心是有。有即是生。汝是何等生。為是五停總別念處暖頂忍世第一生。為是苦忍真明生。為是重慮思惟生。為是干慧似道生。為是八人見諦生。為是神通遊戲誓扶習氣生。為是三賢伏道似解生。為是十聖真解生。為是鐵輪似道生。為是銅輪真道生。為是遍法界自在生。用此諸生勘汝執心。全無氣分。而言非見孰是見乎。若計心是無生無即不生。汝是何等不生。為是見不生。為是思不生。為習氣不生。為塵沙不生。為無明不生。為業不生。為報不生。為行不生。為理不生。世人云。不生不生即是佛。只道是法佛。今釋此語即是三佛。理不生即法佛。無明不生即報佛。塵沙見思不生即應佛。又無明不生即法佛。見思不生即報佛。塵沙不生即應佛。又業行位不生即應佛。智業不生即報佛。理不生即法佛。又應佛從緣因生。報佛從了因生。法佛從正因生。三佛生即無生。無生即三佛生。若聞阿字門即解一切義。云何只作一解耶。利钁斫地徹至金剛。聞一不生遍解法界不生。將諸不生勘汝執心。了無一分非見是何。有人難中論云。不生不滅未會深理。何者。煩惱是生法。三相遷謝是滅法。只不此生滅故言不生不滅。但是入空

【現代漢語翻譯】 現代漢語譯本 因戒假（通過持戒而產生的虛假認知）是橫向破除。相續假（因事物相續不斷而產生的虛假認知）是縱向破除。相待假（因相互依存關係而產生的虛假認知）是既橫向又縱向破除。總破（對一切虛假認知的總破除）是非橫非縱破除。總的來說，破除虛假認知主要在於橫向破除。現在我將進行縱向破除。你執著於心是『有』。『有』即是『生』。你是哪一種『生』？是五停心觀、總相念處、別相念處、暖位、頂位、忍位、世第一位所生的？還是苦忍、真明所生的？還是重慮思惟所生的？還是干慧觀、相似道所生的？還是八人見諦所生的？還是神通遊戲、誓願扶持習氣所生的？還是三賢位伏道、相似解所生的？還是十聖位真解所生的？還是鐵輪王相似道所生的？還是銅輪王真道所生的？還是遍法界自在所生的？用這些『生』來考察你所執著的心，完全沒有氣息和成分，說不是『見』，又是什麼『見』呢？ 如果認為心是『無生』，『無』即是不生。你是哪一種『不生』？是見不生？是思不生？是習氣不生？是塵沙不生？是無明不生？是業不生？是報不生？是行不生？是理不生？世人說：『不生不生即是佛』，只說是法佛。現在解釋這句話，即是三佛。理不生即是法佛。無明不生即是報佛。塵沙見思不生即是應佛。又，無明不生即是法佛。見思不生即是報佛。塵沙不生即是應佛。又，業行位不生即是應佛。智業不生即是報佛。理不生即是法佛。又，應佛從緣因生。報佛從了因生。法佛從正因生。三佛生即是無生。無生即是三佛生。如果聽聞『阿』字門，就能理解一切義理，為什麼只作一種解釋呢？如同用鋒利的鋤頭挖掘土地，一直到金剛地。聽聞一個『不生』，就能普遍理解法界一切『不生』。用這些『不生』來考察你所執著的心，完全沒有一分成分，說不是『見』，又是什麼呢？ 有人在中論中提出疑問：『不生不滅』還沒有領會深刻的道理。為什麼呢？煩惱是生法，三相遷謝是滅法，只是不執著於此生滅，所以說『不生不滅』，但這只是進入了空性。

【English Translation】 English version The false perception of precepts (戒假) (false perception arising from adherence to precepts) is broken horizontally. The false perception of continuity (相續假) (false perception arising from the continuous nature of things) is broken vertically. The false perception of interdependence (相待假) (false perception arising from mutual dependence) is broken both horizontally and vertically. The total breaking (總破) (total breaking of all false perceptions) is broken neither horizontally nor vertically. Generally speaking, breaking false perceptions mainly lies in horizontal breaking. Now I will proceed with vertical breaking. You are attached to the mind as 'existent' (有). 'Existent' is 'birth' (生). What kind of 'birth' are you? Are you born from the five stopping contemplations, the general contemplation of mindfulness, the specific contemplation of mindfulness, the warmth stage, the peak stage, the forbearance stage, the foremost in the world stage? Or are you born from suffering forbearance, true understanding? Or are you born from repeated deliberation and contemplation? Or are you born from dry wisdom, similar to the path? Or are you born from the eight-person seeing truth? Or are you born from supernatural powers playing, vowing to support habitual tendencies? Or are you born from the three worthy positions subduing the path, similar to understanding? Or are you born from the ten saint positions true understanding? Or are you born from the iron wheel king similar to the path? Or are you born from the bronze wheel king true path? Or are you born from being at ease throughout the entire Dharma realm? Use these 'births' to examine your attached mind, which has no breath or component at all. If you say it is not 'seeing', then what 'seeing' is it? If you consider the mind as 'non-birth' (無生), 'non-existence' (無) is non-birth. What kind of 'non-birth' are you? Is it non-birth of seeing? Is it non-birth of thinking? Is it non-birth of habitual tendencies? Is it non-birth of dust and sand? Is it non-birth of ignorance (無明)? Is it non-birth of karma (業)? Is it non-birth of retribution (報)? Is it non-birth of action (行)? Is it non-birth of principle (理)? People in the world say: 'Non-birth, non-birth is Buddha', only saying it is the Dharma Buddha (法佛). Now explaining this saying, it is the three Buddhas. Non-birth of principle is the Dharma Buddha. Non-birth of ignorance is the Retribution Buddha (報佛). Non-birth of dust, sand, seeing, and thinking is the Manifestation Buddha (應佛). Also, non-birth of ignorance is the Dharma Buddha. Non-birth of seeing and thinking is the Retribution Buddha. Non-birth of dust and sand is the Manifestation Buddha. Also, non-birth of karma, action, and position is the Manifestation Buddha. Non-birth of wisdom karma is the Retribution Buddha. Non-birth of principle is the Dharma Buddha. Also, the Manifestation Buddha arises from causal conditions. The Retribution Buddha arises from enabling conditions. The Dharma Buddha arises from the direct cause. The birth of the three Buddhas is non-birth. Non-birth is the birth of the three Buddhas. If you hear the 'A' letter gate, you can understand all meanings, why only make one explanation? Like using a sharp hoe to dig the earth, all the way to the diamond ground. Hearing one 'non-birth', you can universally understand all 'non-birth' in the Dharma realm. Use these 'non-births' to examine your attached mind, which has not a single component. If you say it is not 'seeing', then what is it? Someone in the Middle Treatise raises a question: 'Non-birth and non-death' has not yet grasped the profound principle. Why? Afflictions are the law of birth, the three characteristics changing and passing away are the law of death, only not being attached to this birth and death, therefore it is said 'non-birth and non-death', but this is only entering emptiness.

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不見中意。中論師解云。不生不滅者。不不生不不滅以顯中道。此解扶中而傷文失義。何者。龍樹之意兼通含別故言不生不滅。不生者不二十五有之生。不三相遷滅之滅。能破二十種身見。成須陀洹乃至無學。豈非兼申通意亦兼三藏意。若生若滅皆屬於生。涅槃但空唯屬寂滅。不此之生不此之滅。雙遮二邊。豈非含別之意。若生滅是因緣所生法。即空即假即中。即空故不生。即假故不滅。不生不滅即是中道。按文解釋兼二含別顯中。四義宛然。龍樹之巧以不生不滅一句。廣攝諸法。乃會摩訶衍耳。若開唇動舌重吃鳳兮之聲。抽筆染毫加於點淰之字。只得一意全失三門。懸疣附贅。雖欲補助還成漏失。今解不生一句。何啻含於四義。且略出十不生不不生意也。一者一切法可破可壞。一切語可轉。非有非無。絕言離句無一法入心。是一不生。不生亦不生。故名不不生。雖情謂不生而實是生。如非想謂言無想而成就細想。此乃邪見外道之不不生也。二者犢子道人計我在第五不可說藏中。此是一不生。不生亦不生故名不不生。若三藏二乘斷三界見思。一不不見。一不不思。故名不不生。而習氣猶生。若三藏佛正習俱盡名不不生。一不不正一不不習。故言不不生。此析法不不生。若通教體見本不生。體思本不生。故言不不生。思

益云。我于無生無作而得作證。二乘雖體不見思而習氣猶生。通教佛坐道場正習俱盡。亦是不不生。此乃分段不不生耳。若別教人斷通別惑。一不不通一不不別。名不不生。此一品一分二品二分不不生耳。上分猶生。若別教佛上分盡名不不生。此猶是方便權說不不生。若圓人一不不通一不不別。名不不生。猶居因地猶有上地行智報等生在。若妙覺智滿其智更不生。無明究竟盡。惑更不生。行智報等畢竟不不生。又真理極故一不不生。圓理極故一不不生。又理本本不生。今亦不不生。若作單不生語攝法亦盡。如前說。若作不不生語攝法亦盡。汝作不生齊何處不生。汝作不不生。復齊何處不不生。他尚不識外道不不生。況識最後不不生。那得不愜是見。當苦破之。豎破亦有亦無見非有非無見。如上菩提心中釋名絕待中示其相也。若謂心亦生亦不生者。為是何等亦生亦不生。為是見不生而真生。為是思不生而真生。為是習不生而真生。為是塵沙不生通用生。為是無明不生中道生。為是內業不生外業生。為是內報不生外報生。為是小行不生大行生。為是偏理不生圓理生。而言亦生亦不生。若非如此等亦生亦不生。非見何謂。若言心非生非不生者。為是何等非生非不生。為是析斷常非生非不生為體斷常非生非不生。為是八地道觀

【現代漢語翻譯】 現代漢語譯本： 益云（Yiyun）問道：『我于無生無作而得作證。』二乘（指聲聞乘和緣覺乘，Sravaka and Pratyekabuddha）雖然體悟到不見思惑，但習氣仍然存在。通教（Tongjiao）的佛在道場中，正惑和習氣都已斷盡，也是『不不生』。但這只是分段生死的『不不生』。如果別教（Biejiao）的人斷除通教和別教的惑，一念『不不』通於通教，一念『不不』別於別教，名為『不不生』。這只是一品一分，二品二分的『不不生』。上面的惑仍然存在。如果別教的佛將上面的惑斷盡，名為『不不生』。這仍然是方便權巧的說法，說『不不生』。如果圓教（Yuanjiao）的人一念『不不』通於通教，一念『不不』別於別教，名為『不不生』。仍然處於因地，仍然有上地的行、智、報等生起。如果妙覺的智慧圓滿，其智慧不再生起，無明究竟斷盡，惑不再生起，行、智、報等畢竟『不不生』。又因為真理到了極點，所以一念『不不生』。圓滿的道理到了極點，所以一念『不不生』。又因為理體本來就不生，現在也不『不不生』。如果只說『不生』，就不能包含所有的法，如前面所說。如果說『不不生』，也不能包含所有的法。你所說的『不生』，究竟在何處不生？你所說的『不不生』，又究竟在何處『不不生』？他尚且不認識外道的『不不生』，更何況認識最後的『不不生』？怎麼能不符合邪見呢？應當努力破除它。豎破亦有亦無見，非有非無見，如上面在菩提心中解釋名稱，在絕待中顯示其相。如果說心亦生亦不生，那是何等的亦生亦不生？是見惑不生而真如生？是思惑不生而真如生？是習氣不生而真如生？是塵沙惑不生而通用生？是無明不生而中道生？是內業不生而外業生？是內報不生而外報生？是小行不生而大行生？是偏理不生而圓理生？才說亦生亦不生。如果不是如此等等的亦生亦不生，不是邪見又是什麼？如果說心非生非不生，那是何等的非生非不生？是析法斷除常和斷的非生非不生？是體法斷除常和斷的非生非不生？是八地菩薩的道觀？』

【English Translation】 English version: Yiyun asked: 'I have attained realization through non-origination and non-action.' Although the Two Vehicles (Sravaka and Pratyekabuddha) realize the absence of delusions of views and thoughts, habitual energies still arise. The Buddha of the Tongjiao (Common Teaching) school, in the place of enlightenment, has exhausted both fundamental delusions and habitual energies, which is also 'not not-arising'. However, this is only the 'not not-arising' of the segment of birth and death. If a person of the Biejiao (Distinct Teaching) school severs the delusions of the Tongjiao and Biejiao, one thought 'not not' common to the Tongjiao, one thought 'not not' distinct from the Biejiao, is called 'not not-arising'. This is only one grade one part, two grades two parts of 'not not-arising'. The upper parts still arise. If the Buddha of the Biejiao school exhausts the upper parts, it is called 'not not-arising'. This is still a provisional and expedient way of saying 'not not-arising'. If a person of the Yuanjiao (Perfect Teaching) school one thought 'not not' common to the Tongjiao, one thought 'not not' distinct from the Biejiao, is called 'not not-arising'. Still abiding in the causal ground, there are still the practices, wisdom, and retributions of the higher grounds arising. If the wisdom of Wonderful Enlightenment is complete, that wisdom no longer arises, ignorance is ultimately exhausted, delusions no longer arise, practices, wisdom, and retributions ultimately 'not not-arise'. Furthermore, because the true principle has reached its limit, therefore one thought 'not not-arises'. Because the perfect principle has reached its limit, therefore one thought 'not not-arises'. Furthermore, because the principle is fundamentally non-arising, now it also does not 'not not-arise'. If only 'non-arising' is spoken, it cannot encompass all dharmas, as previously stated. If 'not not-arising' is spoken, it also cannot encompass all dharmas. Where exactly does your 'non-arising' not arise? Where exactly does your 'not not-arising' 'not not-arise'? He does not even recognize the 'not not-arising' of the external paths, let alone recognize the final 'not not-arising'? How can it not conform to wrong views? It should be diligently broken through. Break through vertically the views of both existence and non-existence, the views of neither existence nor non-existence, as explained above in the Bodhicitta, showing its appearance in the absolute. If it is said that the mind both arises and does not arise, what kind of both arising and not arising is it? Is it that the delusions of views do not arise while true thusness arises? Is it that the delusions of thoughts do not arise while true thusness arises? Is it that habitual energies do not arise while true thusness arises? Is it that delusions like dust and sand do not arise while common use arises? Is it that ignorance does not arise while the Middle Way arises? Is it that internal karma does not arise while external karma arises? Is it that internal retribution does not arise while external retribution arises? Is it that small practices do not arise while great practices arise? Is it that biased principles do not arise while perfect principles arise? Only then is it said that it both arises and does not arise. If it is not such both arising and not arising, what is it if not wrong views? If it is said that the mind is neither arising nor not arising, what kind of neither arising nor not arising is it? Is it the neither arising nor not arising of analyzing and severing permanence and annihilation? Is it the neither arising nor not arising of embodying and severing permanence and annihilation? Is it the path of the eighth ground Bodhisattva?

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雙流非生非不生。為是初地破生死得涅槃非生非不生。為是十地後果非生非不生。為是初住雙遮二邊非生非不生。為是十行增進中道非生非不生。為是十回向非生非不生。為是十地非生非不生。為是妙覺極地非生非不生。既非此等非生非不生非見是何。若絕言者。絕言甚多是何等絕言。單四句外亦稱絕言。復外具外亦稱絕言。如婆羅門受啞法者。亦是絕言。又長爪一切法不受。亦是絕言。犢子云。世諦有我我在不可說藏中。不可說亦是絕言。三藏入實證真亦不可說。故身子云。吾聞解脫之中無有言說。三藏解脫凡有四門入實。即有四種不可說。通教三乘人同以無言說道斷煩惱。亦有四門不可說。別教人觀常住理無言無說。亦有四門不可說。圓教不可宣示。凈名杜口文殊印之。此亦有四門不可說。不可說眾多。汝所計不可說。為是何等。汝尚不及犢子不可說。何況三藏四不可說。何以故。犢子謂不可說為世諦。不計為涅槃。汝計為實故知不及犢子。犢子尚是見汝寧非見。為此見故廣起煩惱浩然。如前說。更重破絕言者。汝謂絕言在四句外。今明十種四句。汝之絕言在何等四句外。十種者。一往四句。無窮四句。結位四句。褶牒四句。得悟四句。攝屬四句。權實四句。開顯四句。失意四句。得意四句。一往四句者。凡聖通

【現代漢語翻譯】 現代漢語譯本 『雙流非生非不生』，是指初地菩薩破除生死，證得涅槃的『非生非不生』嗎？是指十地菩薩果位上的『非生非不生』嗎？是指初住菩薩雙遮有無二邊的『非生非不生』嗎？是指十行菩薩增進中道的『非生非不生』嗎？是指十回向菩薩的『非生非不生』嗎？是指十地菩薩的『非生非不生』嗎？是指妙覺極地菩薩的『非生非不生』嗎？ 既然不是這些，那麼你所說的『非生非不生』，你所見的又是什麼呢？如果說是『絕言』，那麼『絕言』有很多種，你指的是哪一種『絕言』呢？單單四句之外也稱為『絕言』，『復外』、『具外』也稱為『絕言』。例如婆羅門接受啞法，這也是『絕言』。又如長爪梵志主張一切法不受，這也是『絕言』。犢子部說：『世俗諦中有我，我在不可說藏中。』這『不可說』也是『絕言』。三藏教義進入實證真理的境界也是不可說的。所以舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『我聽說解脫之中沒有言說。』三藏教義的解脫，凡有四門進入實證，即有四種不可說。通教的三乘人共同以無言說道來斷除煩惱，也有四門不可說。別教的人觀常住之理，無言無說，也有四門不可說。圓教不可宣示，維摩詰（Vimalakirti，在家菩薩，以辯才著稱）杜口，文殊（Manjusri，智慧的象徵）印可，這也有四門不可說。不可說有很多種，你所說的不可說，是哪一種呢？你尚且比不上犢子部的『不可說』，更何況三藏的四種『不可說』呢？為什麼這麼說呢？因為犢子部認為『不可說』是世俗諦，不認為是涅槃，而你卻認為是實，所以知道你比不上犢子部。犢子部尚且是見解，你難道不是見解嗎？爲了這種見解，廣泛生起煩惱，浩浩蕩蕩，就像前面所說的那樣。 現在再次破斥『絕言』的說法。你說『絕言』在四句之外，現在說明十種四句，你的『絕言』在哪一種四句之外呢？這十種四句是：一往四句、無窮四句、結位四句、褶牒四句、得悟四句、攝屬四句、權實四句、開顯四句、失意四句、得意四句。一往四句，包括凡聖通。

【English Translation】 English version 『Dual flow neither-born-nor-unborn,』 does this refer to the neither-born-nor-unborn of the first Bhumi (ground, level of Bodhisattva practice) Bodhisattva who breaks through birth and death and attains Nirvana? Does it refer to the neither-born-nor-unborn in the fruition of the Ten Bhumis? Does it refer to the neither-born-nor-unborn of the initial Abode (stage of Bodhisattva practice) Bodhisattva who doubly negates the two extremes of existence and non-existence? Does it refer to the neither-born-nor-unborn of the Ten Practices Bodhisattva who advances in the Middle Way? Does it refer to the neither-born-nor-unborn of the Ten Dedications Bodhisattva? Does it refer to the neither-born-nor-unborn of the Ten Bhumis Bodhisattva? Does it refer to the neither-born-nor-unborn of the Wonderful Enlightenment Ultimate Ground Bodhisattva? Since it is not these, then what is it that you see in this 『neither-born-nor-unborn』 that you speak of? If you say it is 『utterance-cessation,』 then there are many kinds of 『utterance-cessation,』 which kind of 『utterance-cessation』 are you referring to? That which is beyond the single four phrases is also called 『utterance-cessation,』 『beyond the repeated』 and 『beyond the complete』 are also called 『utterance-cessation.』 For example, a Brahmin who accepts the law of silence, this is also 『utterance-cessation.』 Also, like Changzhua (Long Nails, a debater) who advocates that all dharmas are unacceptable, this is also 『utterance-cessation.』 The Vatsiputriya (a Buddhist school) says: 『In the mundane truth, there is a self, and this self is in the inexpressible treasury.』 This 『inexpressible』 is also 『utterance-cessation.』 The Three Pitakas (Tripitaka, the Buddhist canon) entering the realm of actualized truth is also inexpressible. Therefore, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said: 『I have heard that within liberation, there is no speech.』 The liberation of the Three Pitakas, with its four gates entering actualization, thus has four kinds of inexpressibility. The three vehicles of the Common Teaching (a type of Buddhist teaching) commonly use wordless teaching to cut off afflictions, and also have four gates of inexpressibility. People of the Separate Teaching (another type of Buddhist teaching) contemplate the principle of permanence, without words or speech, and also have four gates of inexpressibility. The Perfect Teaching (a type of Buddhist teaching) cannot be proclaimed; Vimalakirti (a lay Bodhisattva known for his eloquence) remains silent, and Manjusri (symbol of wisdom) approves of it. This also has four gates of inexpressibility. There are many kinds of inexpressibility; which kind of inexpressibility are you referring to? You are not even as good as the inexpressibility of the Vatsiputriya, let alone the four kinds of inexpressibility of the Three Pitakas. Why is this so? Because the Vatsiputriya considers 『inexpressibility』 to be mundane truth, not considering it to be Nirvana, while you consider it to be real, so it is known that you are not as good as the Vatsiputriya. The Vatsiputriya is still a view; are you not a view? For the sake of this view, you broadly arise afflictions, vast and boundless, just as mentioned before. Now, I will refute the claim of 『utterance-cessation』 again. You say that 『utterance-cessation』 is beyond the four phrases; now I will explain ten kinds of four phrases. Which kind of four phrases is your 『utterance-cessation』 beyond? These ten kinds of four phrases are: the straightforward four phrases, the infinite four phrases, the concluding position four phrases, the folded document four phrases, the attainment of enlightenment four phrases, the inclusive belonging four phrases, the provisional and real four phrases, the revealing four phrases, the disappointed four phrases, and the satisfied four phrases. The straightforward four phrases include the commonality of ordinary beings and sages.

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途皆論四句。此意可知。無窮四句者。四四瀾漫無貲。如四十八番中示其相(云云)。結位四句者。分齊四句克定是非。如單復具足等住著不亡。即凡夫四句。若無句義為句義。是聖人四句。褶牒四句者。結凡夫四句牒為有句。牒二乘為無句。牒菩薩為亦有亦無句。牒佛為非有非無句。得悟四句者。隨句入處即成悟入之門。四句即成四門。攝屬四句者。隨諸句門悟入何法。以法分之屬諸法門也。權實四句者。諸法四句之門。三四為權一四為實也。開顯四句者。開一切四句皆入一實四句。若入實四句皆不可說也。佛教四句齊此。失意四句者。執佛四句而起諍競。過同凡夫也。得意四句者。菩薩見失意之過。作小大論申佛兩四句。破執遣迷則有得意四句。作論之功息矣。若不愜是絕言見者。前諸四句。汝出何等四句外。而謂理在言外耶。前橫破四句。今豎破四句之言外也。今世多有惡魔比丘。退戒還家懼畏驅策。更越濟道士。復邀名利夸談莊老。以佛法義偷安邪典。押高就下推尊入卑。概令平等。以道可道非常道。名可名非常名。均齊佛法不可說示。如蟲食木偶得成字。檢校道理邪正懸絕。愚者所信智者所蚩。何者。如前所說諸生諸不生諸四句諸不可說。汝尚非單四句外不可說。何況復外。何況具足外。何況犢子耶。尚非

犢子。何況三藏通別圓耶。諸法理本往望常名常道。云何得齊。教相往望已不得齊。況以苦集往檢過患彰露。云何得齊。況將道品往望。云何得齊正法之要。本既不齊跡亦不齊。佛跡世世是正天竺金輪剎利。莊老是真丹邊地小國柱下書史。宋國漆園吏。此云何齊。佛以三十二相八十種好。纏絡其身。莊老身如凡流。凡流之形痤小丑篾。經云。閻浮提人形狀如鬼。云何齊佛。佛說法時放光動地。天人畢會叉手聽法。適機而說。梵響如流辯不可盡。當於語下言不虛發聞皆得道。老在周朝主上不知群下不識。不敢出一言諫諍。不能化得一人。乘壞板車出關西。竊說尹喜有何公灼。又漆園染毫題簡句治改足。軋軋若抽。造內外篇以規顯達。誰共同聞復誰得道。云何得齊。如是不齊其義無量。倦不能說。云何以邪而干于正。複次如來行時。帝釋在右梵王在左。金剛前導四部后從飛空而行。老自御薄板青牛車。向關西作田。莊為他所使看守漆樹。如此舉動復云何齊。如來定為轉輪聖帝。四海颙颙待神寶至。忽此榮位出家得佛。老仕關東吝小吏之職。墾農關西惜數畝之田。公私匆遽不能棄此。云何言齊。盲人無眼信汝所說。有智慧者愍而怪之。是故當知汝不可說。是絕言之見。三假具足苦整合就。生死宛然。抱炬自燒甚可傷痛。若破

此見如前所說(云云)。複次外人或時用道可道非常道為絕言。破中論不生不滅。云是第四句。絕言出過四句。一往聞語謂言出過。理則不然。言不生者見心不生。既不生即不滅。故言不生不滅。絕言見心生一切愛見疑慢。云何以生滅破他不生不滅。愚癡戲論不應如此。又問。起不生不滅見。此復云何。答。應有六句。絕言破不生不滅。不生不滅破絕言。絕言修不生不滅。不生不滅修絕言。絕言即不生不滅。不生不滅即絕言(云云)。一切凡夫未階聖道。介爾起計悉皆是見。以有見故三假苦集煩惱隨從。魚王貝母眾使具足。結業蕪蔓生死浩然。一人經歷尚無邊畔。何況多人。當知見惑大可怖畏。勤用止觀而摧伏之。若起單見。用止觀四句逐體破之若避單入復避復入具。避具入絕言。無趣薳起。止觀逐之。無遠不屆。常寂常照治之不休。如金剛刀所擬皆斷。取悟為期。能如是觀雖不發真。諸見被伏成方便五陰。若得入空眾見消盡。故初果所破如竭四十里水。功夫甚大。恐聞者生疑。略斷三結。余殘不盡如一渧水。思雖未盡見已無餘。從多為言亦得明破法遍也。問。從假入空破無量見。下二觀復何所破。答。入空之觀破見及思。束而言之只是破有。次觀所破只是破無。中觀所破雙非二邊正顯中道。故釋論云。有無二見滅無

余。稽首佛所尊重法。故知諸見縱橫尚不為第二觀所破。云何謬謂為真法耶。問。束生死為有。束二乘為無。有見縱橫無量。無亦應然。答。凡夫妄計觸處生著。是故有多。二乘已斷見思無復橫計。唯證於空。大乘破之。名為空見耳。二料簡得失者。問。如此止觀隨逐諸見有何得失。答。當四句料簡。一故惑不除新惑又生。二故惑除新惑又生。三故惑不除新惑不生。四故惑除新惑不生。一譬如服藥故病不差藥更成病。二所治病差而藥作病。三病雖不差藥不成妨。四故病既差藥亦隨歇。前二種是外道得失相。后二種是佛弟子得失相。所以者何。本用止觀治生死惑。而貪慾之心都不休息。因此止觀。更發諸見破因破果無所不為。是則故惑不除而新惑更起也。二修止觀時貪求衣食。諸鈍煩惱息而不起。忍耐寒苦刀割香涂不生憎愛。財物得失其心平等。而執見之心甚可怖畏。如渴馬護水搪揬破壞。撥無因果。是則故惑去而新惑生。此兩屬外道。愛處生愛瞋處生瞋。若學止觀墮如此者。同彼外道也。三佛弟子修此止觀為方便道。深識見愛無明因緣。介爾心起即知三假。止觀隨逐破性破相。雖復貪瞋尚在而見著已虛。六十二等被伏不起。是名故惑不除而新惑不生。是為方便道中人也。四若能如此三假四觀逐念檢責。體達虛妄性相俱

【現代漢語翻譯】 余。稽首佛所尊重法。因此可知，各種知見縱橫交錯，尚且不能被第二觀所破除，又怎麼能錯誤地認為是真正的佛法呢？ 問：將生死歸結為『有』，將二乘歸結為『無』，那麼『有』的知見縱橫無量，『無』也應該如此吧？ 答：凡夫妄自計度，在所接觸之處產生執著，所以知見繁多。二乘已經斷除了見惑和思惑，不再有橫生的計較，只是證悟了空性。大乘進一步破除這種空性，稱之為『空見』罷了。 二、料簡得失： 問：如此這般的止觀，隨逐各種知見，有什麼得失呢？ 答：應當用四句來料簡：一、舊的迷惑沒有去除，新的迷惑又產生了；二、舊的迷惑去除了，新的迷惑又產生了；三、舊的迷惑沒有去除，新的迷惑也沒有產生；四、舊的迷惑去除了，新的迷惑也沒有產生。 一、譬如服藥，舊病沒有好轉，反而因為藥物產生了新的疾病；二、所治療的疾病好了，但是藥物本身又產生了新的疾病；三、疾病雖然沒有好轉，但是藥物也沒有產生妨礙；四、舊病既然痊癒了，藥物也隨之停止作用。 前兩種情況是外道的得失之相，后兩種情況是佛弟子的得失之相。為什麼這麼說呢？本來是用止觀來治療生死的迷惑，但是貪慾之心始終不能止息，反而因為這種止觀，生髮出各種知見，破因破果，無所不為。這就是舊的迷惑沒有去除，而新的迷惑又產生了。 二、修習止觀的時候，貪求衣食，各種遲鈍的煩惱雖然暫時平息不起作用，能夠忍耐寒冷困苦，面對刀割香涂不生憎恨和喜愛，對於財物的得失內心保持平等，但是執著的知見卻非常可怕，就像口渴的馬守護水源一樣，橫衝直撞，破壞一切，否定因果。這就是舊的迷惑去除了，而新的迷惑產生了。這兩種情況都屬於外道，在喜愛的地方產生喜愛，在憎恨的地方產生憎恨。如果學習止觀而墮落到這種地步，就和外道一樣了。 三、佛弟子修習這種止觀，作為方便的途徑，深刻地認識到見愛（Dṛṣṭi-tṛṣṇā）和無明（Avidyā）的因緣關係，稍微生起一個念頭，就立刻知道這是三假（Traya-mithyā），止觀隨之破除自性（Svabhāva）和相狀（Lakṣaṇa）。即使貪嗔還在，但是對於知見的執著已經虛弱，六十二見（ṣaṣṭi-dvāṣaṣṭi-dṛṣṭi）等煩惱被降伏而不再生起。這叫做舊的迷惑沒有去除，而新的迷惑也沒有產生，這是處於方便道中的人。 四、如果能夠像這樣，用三假和四觀（catuṣ-pratyayas）逐個念頭地檢查反省，徹底通達一切都是虛妄不實的，自性和相狀都是空無所有的。

【English Translation】 I prostrate myself before the Dharma (法) revered by the Buddha (佛). Therefore, it is known that various views, even when rampant, cannot be broken by the second contemplation (第二觀), how can they be mistakenly regarded as the true Dharma? Question: Confining birth and death to 'existence' (有), and confining the Two Vehicles (二乘) to 'non-existence' (無), if the views of 'existence' are immeasurable, shouldn't the views of 'non-existence' be the same? Answer: Ordinary people falsely calculate and become attached to what they encounter, hence there are many views. Those of the Two Vehicles have already severed the afflictions of views and thoughts, and no longer have horizontal calculations, only realizing emptiness (空). The Mahayana (大乘) further breaks this, calling it 'view of emptiness' (空見). Two, discerning gains and losses: Question: Such Śamatha-Vipassanā (止觀), following various views, what are its gains and losses? Answer: It should be discerned with four sentences: One, old delusions are not removed, and new delusions arise again; Two, old delusions are removed, and new delusions arise again; Three, old delusions are not removed, and new delusions do not arise; Four, old delusions are removed, and new delusions do not arise. One, it is like taking medicine, the old illness does not improve, but the medicine causes new illnesses; Two, the treated illness is cured, but the medicine itself causes new illnesses; Three, although the illness does not improve, the medicine does not cause hindrance; Four, since the old illness is cured, the medicine also ceases to function. The first two situations are the appearances of gains and losses of external paths (外道), and the latter two situations are the appearances of gains and losses of Buddha's disciples. Why is this so? Originally, Śamatha-Vipassanā was used to treat the delusions of birth and death, but the mind of greed cannot be stopped, and because of this Śamatha-Vipassanā, various views arise, breaking causes and effects, doing everything. This is that old delusions are not removed, and new delusions arise again. Two, when practicing Śamatha-Vipassanā, greedily seeking clothing and food, various dull afflictions are temporarily calmed and do not arise, being able to endure cold and hardship, not generating hatred and love in the face of knife cuts and fragrant ointments, maintaining equanimity in the gains and losses of wealth, but the clinging to views is very terrifying, like a thirsty horse guarding the water source, rushing and destroying everything, denying cause and effect. This is that old delusions are removed, and new delusions arise. These two situations belong to external paths, generating love where there is love, and generating hatred where there is hatred. If learning Śamatha-Vipassanā and falling into this state, it is the same as external paths. Three, Buddha's disciples practice this Śamatha-Vipassanā as a convenient path, deeply recognizing the causal relationship of view-love (Dṛṣṭi-tṛṣṇā) and ignorance (Avidyā), immediately knowing that it is the three falsities (Traya-mithyā) when a thought arises slightly, and Śamatha-Vipassanā follows to break self-nature (Svabhāva) and characteristics (Lakṣaṇa). Even if greed and anger are still present, the clinging to views has weakened, and the sixty-two views (ṣaṣṭi-dvāṣaṣṭi-dṛṣṭi) and other afflictions are subdued and no longer arise. This is called old delusions are not removed, and new delusions do not arise, this is a person in the path of convenience. Four, if one can, like this, examine and reflect on each thought with the three falsities and four contemplations (catuṣ-pratyayas), thoroughly understanding that everything is false and unreal, and that self-nature and characteristics are empty and non-existent.

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空。豁然發真即得見理。非唯故病永除新病不發。是為入見諦道成聖人(云云)。三明破見位者。若修此方法明識四諦。巧用觀慧諸見被伏者。依三藏法是總別念處。正伏四倒四倒不生暖即得發。成方便等位。進破諸見發真成聖。即初果位也。若依通教伏見之位。是干慧地。若得理水沾心即成性地。若進破見者。即是八人見地位也若依別教伏見者。是鐵輪十信位。破見是銅輪十住位。若依圓教伏見是五品弟子位。破見是六根清凈位。斷伏名同觀智大異。三藏觀思議真析法觀智伏斷。通教觀思議真體法觀智伏斷。別教雖知中道次第觀智伏斷。圓教即中一心觀智伏斷。不可聞名仍混其義。問。若伏見假入賢位者。故惑雖未差新惑不應生。那得修止觀時有諸見境發。答。此發宿習。宿習之見還是故惑。如人服藥藥擊宿病。宿病既動須臾自差。非是藥為新病也。問。何不直明別圓入空破假位。而明三藏通教等入空位為。答。上明修發不修發十境互動等。欲示行人淺深法故。敘諸位耳。又欲明半滿之位令行者識之耳。又半字入空法。悉是別圓助道方便。又多僕從而侍衛之。即其義也。又豈離方便而別有真實。即此半字而是滿字。故云。二乘若智若斷。即是菩薩無生法忍也。體假入空結成止觀義者。諸見輪息一受不退。永寂然名為

【現代漢語翻譯】 空。豁然發真即可得見真理。不僅舊的毛病永遠消除，新的毛病也不會發生。這就是進入見諦道，成就聖人（等等）。 三明破見位的人，如果修習這種方法，明瞭四諦（苦、集、滅、道），巧妙地運用觀慧，各種邪見被降伏，依據三藏（經、律、論）的教法，就是總相念處和別相念處。正確地降伏四顛倒（常、樂、我、凈），四顛倒不生起，暖法（四善根位之一）就能生髮，成就方便等位。 進一步破除各種邪見，顯發真智，成就聖果，就是初果位。如果依據通教（三乘共教）降伏邪見的位次，就是干慧地。如果得到理水沾潤心田，就成就性地。如果進一步破除邪見，就是八人見地位。如果依據別教（菩薩藏教）降伏邪見，就是鐵輪十信位。破除邪見就是銅輪十住位。如果依據圓教（一乘圓教）降伏邪見，就是五品弟子位。破除邪見就是六根清凈位。斷除和降伏，名稱相同，觀智卻大不相同。三藏教的觀是思議真，用分析法觀智來降伏和斷除。通教的觀是思議真，用體法觀智來降伏和斷除。別教雖然知道中道，用次第觀智來降伏和斷除。圓教就是即中一心觀智來降伏和斷除。不可只聽聞名稱，仍然混淆其意義。 問：如果降伏邪見，假入賢位的人，過去的迷惑雖然沒有消除，新的迷惑不應該產生。為什麼在修習止觀的時候，會有各種邪見境界發生？ 答：這是發作宿習。宿習的邪見還是過去的迷惑。如同人服藥，藥力衝擊宿病。宿病既然發作，須臾自然會好，不是藥引發新的疾病。 問：為什麼不直接說明別教和圓教進入空性、破除假有的位次，而要說明三藏教和通教等進入空性的位次呢？ 答：上面說明修習和不修習，十種境界互動出現等等，是爲了向修行人展示淺深不同的法門，所以敘述各種位次罷了。又想說明半字教和滿字教的位次，讓修行人認識它們罷了。而且半字入空法，都是別教和圓教的助道方便。又像眾多僕從而侍衛君主一樣，就是這個意思。又哪裡能離開方便而另外有真實呢？就是這半字教而是滿字教。所以說：二乘的智慧和斷證，就是菩薩的無生法忍。體會假有而進入空性，總結成就止觀的意義，各種邪見輪息，一旦領受就不會退轉，永遠寂靜，就叫做...

【English Translation】 Emptiness. Suddenly realizing the truth, one can see the principle. Not only are old illnesses permanently eliminated, but new illnesses do not arise. This is entering the path of seeing the truth and becoming a sage (etc.). Those who break through the position of seeing with the three kinds of wisdom, if they cultivate this method, clearly understand the Four Noble Truths (suffering, accumulation, extinction, path), and skillfully use contemplative wisdom, various wrong views will be subdued. According to the teachings of the Tripitaka (Sutras, Vinaya, Shastras), it is the general and specific mindfulness. Correctly subduing the four inversions (permanence, happiness, self, purity), the four inversions do not arise, and the warmth (one of the four roots of goodness) can arise, achieving the position of expedient means, etc. Further breaking through various wrong views, revealing true wisdom, and achieving the fruit of sainthood, is the position of the first fruit. If, according to the Common Teaching (teaching shared by the three vehicles), the position of subduing wrong views is the Dry Wisdom Ground. If one receives the moisture of reason to moisten the mind, one achieves the Nature Ground. If one further breaks through wrong views, it is the position of the Eighth Person Seeing. If, according to the Distinct Teaching (Bodhisattva Treasury Teaching), one subdues wrong views, it is the Iron Wheel Ten Faiths position. Breaking through wrong views is the Copper Wheel Ten Dwellings position. If, according to the Perfect Teaching (One Vehicle Perfect Teaching), one subdues wrong views, it is the position of the Five Grades of Disciples. Breaking through wrong views is the position of the Six Roots Purification. Cutting off and subduing have the same name, but the wisdom of contemplation is very different. The contemplation of the Tripitaka Teaching is the thought of true, using the analytical method of contemplative wisdom to subdue and cut off. The contemplation of the Common Teaching is the thought of true, using the embodiment method of contemplative wisdom to subdue and cut off. Although the Distinct Teaching knows the Middle Way, it uses the sequential contemplative wisdom to subdue and cut off. The Perfect Teaching is the immediate Middle Way One Mind contemplative wisdom to subdue and cut off. One should not just hear the name and still confuse its meaning. Question: If one subdues wrong views and falsely enters the position of a worthy person, although past delusions have not been eliminated, new delusions should not arise. Why do various states of wrong views arise when cultivating cessation and contemplation? Answer: This is the eruption of past habits. The wrong views of past habits are still past delusions. It is like a person taking medicine, and the power of the medicine attacks the latent illness. Since the latent illness has erupted, it will naturally get better in a moment, it is not the medicine causing a new illness. Question: Why not directly explain the positions of the Distinct Teaching and the Perfect Teaching entering emptiness and breaking through the false, but explain the positions of the Tripitaka Teaching and the Common Teaching, etc., entering emptiness? Answer: The above explanation of cultivation and non-cultivation, the interaction of the ten states, etc., is to show practitioners the different depths of the Dharma, so it narrates the various positions. It also wants to explain the positions of the Half-Word Teaching and the Full-Word Teaching, so that practitioners can recognize them. Moreover, the Half-Word entering emptiness Dharma is all the auxiliary means for the Distinct Teaching and the Perfect Teaching. It is also like many servants attending and guarding the monarch, that is the meaning. And how can there be reality apart from expedient means? It is this Half-Word Teaching that is the Full-Word Teaching. Therefore, it is said: The wisdom and realization of the Two Vehicles is the Bodhisattva's non-arising forbearance. Experiencing the false and entering emptiness, summarizing and accomplishing the meaning of cessation and contemplation, the wheels of various wrong views cease, once received, one will not regress, and will be eternally silent, which is called...

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止。達見無性性空相空。名為觀。見真諦理名為不生。理既不生理亦不滅。是為不生不滅名無生忍。又見惑不生名因不生。不受三惡報生。名果不生。因果不生亦復不滅。不生不滅名無生忍。是為無生門通於止觀。亦是止觀成無生門。從假入空破見惑遍竟。

摩訶止觀卷第五(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第六(上)

隋天臺智者大師說

門人灌頂記

第二體思假入空破法遍者。即為三。一明思假。二明體觀。三明其位。思假者。謂貪瞋癡慢。此名鈍使亦名正三毒。歷三界為十。又約三界凡九地。地地有九品。合八十一品。皆能潤業受三界生。初果猶七反未盡。如燈滅方盛。雖復有欲非婦不淫。雖復有瞋墾地不夭。雖復有愚不計性實。道共戒力任運如是。故稱正煩惱也。不同見惑瀾漫無方觸境生著。稱思惟者從解得名。初觀真淺猶有事障。後重慮真此惑即除。故名思惟惑也。數人云。欲界為貪上界名愛。成論人難此語。上界有味禪貪地獄有欲愛。愛貪俱通。何意偏判。若言地獄貪重上界貪輕。貪輕可非貪耶。此亦是一併。但佛有時對緣別說。假名無定豈可一例。但令召得煩惱即須破除。何勞諍于貪愛。譬如除糞唯以卻穢為先分別非急。入道

【現代漢語翻譯】 止（Samatha，禪定）。達見無性（anatta，無我）性空（sunyata，空性）相空。名為觀（Vipassana，內觀）。見真諦理名為不生。理既不生理亦不滅。是為不生不滅名無生忍（anutpattika-dharma-ksanti，無生法忍）。又見惑不生名因不生。不受三惡報生。名果不生。因果不生亦復不滅。不生不滅名無生忍。是為無生門通於止觀。亦是止觀成無生門。從假入空破見惑遍竟。

《摩訶止觀》卷第五(下) 大正藏第 46 冊 No. 1911 《摩訶止觀》

《摩訶止觀》卷第六(上)

隋天臺智者大師說

門人灌頂記

第二體思假入空破法遍者。即為三。一明思假。二明體觀。三明其位。思假者。謂貪（lobha，貪慾）瞋（dosa，嗔恚）癡（moha，愚癡）慢（mana，我慢）。此名鈍使亦名正三毒。歷三界為十。又約三界凡九地。地地有九品。合八十一品。皆能潤業受三界生。初果（Sotapanna，須陀洹）猶七反未盡。如燈滅方盛。雖復有欲非婦不淫。雖復有瞋墾地不夭。雖復有愚不計性實。道共戒力任運如是。故稱正煩惱也。不同見惑瀾漫無方觸境生著。稱思惟者從解得名。初觀真淺猶有事障。後重慮真此惑即除。故名思惟惑也。數人云。欲界為貪上界名愛。成論人難此語。上界有味禪貪地獄有欲愛。愛貪俱通。何意偏判。若言地獄貪重上界貪輕。貪輕可非貪耶。此亦是一併。但佛有時對緣別說。假名無定豈可一例。但令召得煩惱即須破除。何勞諍于貪愛。譬如除糞唯以卻穢為先分別非急。入道

【English Translation】 Cessation (Samatha). Reaching the understanding of no-self (anatta), the emptiness of nature (sunyata), and the emptiness of characteristics. This is called contemplation (Vipassana). Seeing the truth is called non-arising. Since the principle does not arise, it also does not cease. This non-arising and non-ceasing is called the patience of non-arising (anutpattika-dharma-ksanti). Furthermore, seeing that delusion does not arise is called the non-arising of cause. Not receiving the birth of the three evil destinies is called the non-arising of effect. The non-arising and non-ceasing of cause and effect is also non-arising and non-ceasing. This non-arising and non-ceasing is called the patience of non-arising. Therefore, the gate of non-arising leads to both cessation and contemplation. Cessation and contemplation also form the gate of non-arising. Entering emptiness from provisionality, the destruction of the pervasive delusions of views is complete.

《Great Calming and Contemplation》Volume 5 (Part 2) Taisho Tripitaka Volume 46, No. 1911 《Great Calming and Contemplation》

《Great Calming and Contemplation》Volume 6 (Part 1)

Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by Disciple Guanding

The second part is about using the provisional to enter emptiness, universally destroying the Dharma. This consists of three parts: first, explaining the provisional; second, explaining the contemplation of the substance; and third, explaining its position. The provisional refers to greed (lobha), hatred (dosa), ignorance (moha), and pride (mana). These are called dull afflictions and also the three poisons. They traverse the three realms as ten. Furthermore, regarding the three realms as nine levels, each level has nine grades, totaling eighty-one grades. All of these can moisten karma and cause rebirth in the three realms. The first fruit (Sotapanna) still has seven rebirths remaining. It is like a lamp that shines brightly before it goes out. Although there is desire, there is no adultery with women who are not one's wife. Although there is anger, there is no premature destruction when cultivating the land. Although there is ignorance, there is no calculation of inherent reality. The power of the Dharma and precepts naturally works in this way. Therefore, they are called correct afflictions. They are different from the delusions of views, which are rampant and without direction, arising and attaching to whatever is encountered. Those called 'thinking' are named from understanding. The initial contemplation of truth is shallow and still has obstacles. Later, repeated consideration of the truth removes these delusions. Therefore, they are called delusions of thought. Some people say that the desire realm is called greed, and the upper realms are called love. The theorists of the Cheng Shi Lun (Tattvasiddhi Shastra) challenge this statement, saying that the upper realms have the greed of taste-meditation, and the lower realm has desire-love. Love and greed both pervade. Why make such a distinction? If you say that greed is heavier in the lower realm and lighter in the upper realm, is lighter greed not greed? This is also a generalization. However, the Buddha sometimes speaks differently depending on the circumstances. Provisional names are not fixed, so how can they be treated as one? As long as you can summon the afflictions, you must destroy them. Why argue about greed and love? It is like removing manure, where the priority is to remove the filth, and detailed distinctions are not urgent for entering the path.

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要在方便。名相傍耳。若欲委知毗曇成論備悉明之。可往彼尋。空假之觀今所論也。

○二明體觀者。若生滅門先用析智斷見。后還用析智重慮斷思。無生滅門初用體見入空。后還用體思重慮。更不餘途也。今體貪慾假入空者。欲惑九品一一品起。即有三假。如女有六慾。謂色慾形貌欲。威儀姿態欲言語音聲欲。細滑欲人相欲。分別云云。此六慾若觸行人能染污諸根。內動血脈貪相外現。初果尚所未斷。何況凡夫。難陀余習。眾中見女先共言談。欲動殘習。況正使者。法華云。不于女人身取能生欲想相而為說法。若取此相。塵動意根起欲心者。即因成假。念起相續不斷遂致行事。即相續假。以有欲心相異無慾心。即相待假。假虛不實終不計之以為道理。觀此欲心。為從根生為從塵生。為共為離。若從根生。未對塵時心應自起。若從塵生塵既是他於我何預。若共生者應起兩心。若無因生無因不可。四句推欲。欲無來處。既無來處亦無去處。無慾無句無來無去。畢竟空寂。利根之人如此觀時。思假一品去一分真明顯。設未相應用四悉檀。信法迴轉善調止觀。即得相應。斷一品思顯一分真云云。若鈍人于因成中觀。初品未去更于相續中觀。為前念滅生。為不滅生。為亦滅亦不滅生。為非滅非不滅生。若滅生。滅不能生

【現代漢語翻譯】 現代漢語譯本： 爲了方便起見，這裡只簡單提及名相。如果想要詳細瞭解《毗曇》（Abhidhamma，論藏）和《成論》（Satyasiddhi-sastra，成實論）的內容，可以去查閱相關資料。現在我們討論的是空假之觀。

○ 二、體觀：在生滅門中，先用析智斷除見惑，然後再次用析智反覆思慮以斷除思惑。在無生滅門中，最初用體見進入空性，然後用體思反覆思慮，沒有其他途徑。現在以體悟貪慾的虛假來進入空性。貪慾惑有九品，每一品生起，就有三種假。例如，女人有六種欲，即形貌欲、威儀姿態欲、言語音聲欲、細滑欲、人相欲，需要仔細分辨。這六慾如果接觸到修行人，能夠染污諸根，內在擾動血脈，貪慾之相外在顯現。這是初果聖人尚未斷除的，更何況是凡夫。例如，難陀（Nanda，佛陀的堂弟）還有餘習，在人群中見到女人，首先會和她們交談，這是慾念的殘餘習氣，更何況是那些真正的煩惱。 《法華經》（Lotus Sutra）中說：『不于女人身取能生欲想相而為說法。』如果取著這些相，塵境觸動意根，生起欲心，這就是因成假。念頭生起相續不斷，最終導致行為，這就是相續假。因為有欲心和沒有欲心是不同的，這就是相待假。這些虛假的現象終究是不真實的，不要執著它們，認為它們是真理。觀察這個欲心，是從根生起，還是從塵生起，是共同生起，還是分離生起？如果是從根生起，那麼在沒有接觸塵境時，心應該自己生起。如果是從塵生起，塵境是外在的，與我有什麼關係？如果是共同生起，應該生起兩個心。如果是無因而生，無因是不可能的。用這四句來推究欲，欲沒有來處。既然沒有來處，也沒有去處。沒有欲就沒有句，沒有來也沒有去，畢竟是空寂的。利根之人這樣觀察時，思惑的一品就去除一分，真理就明顯一分。如果還沒有相應，就應用四悉檀（Four Universal Principles，四種普遍的原則），相信佛法能夠迴轉，善於調和止觀，就能相應，斷除一品思惑，就顯現一分真理，等等。如果鈍根之人在因成中觀察，初品沒有去除，就進一步在相續中觀察，是前念滅後生，還是不滅而生，還是亦滅亦不滅而生，還是非滅非不滅而生？如果是滅後生，滅不能生。

【English Translation】 English version: For convenience, only the terms are briefly mentioned here. If you want to know the contents of Abhidhamma (論藏, the collection of treatises) and Satyasiddhi-sastra (成實論, the Treatise on the Accomplishment of Truth) in detail, you can consult the relevant materials. What we are discussing now is the contemplation of emptiness and provisionality.

○ 2. Contemplation of the Essence: In the gate of arising and ceasing, first use analytical wisdom to cut off the delusions of views, and then use analytical wisdom again to repeatedly contemplate and cut off the delusions of thought. In the gate of non-arising and non-ceasing, initially use the vision of essence to enter emptiness, and then use the thought of essence to repeatedly contemplate; there is no other way. Now, we use the embodiment of the falsity of greed to enter emptiness. When each of the nine grades of the delusion of greed arises, there are three provisionalities. For example, women have six desires, namely, desire for **appearance, desire for dignified demeanor, desire for speech and sound, desire for smoothness, and desire for human form, which need to be carefully distinguished. If these six desires come into contact with a practitioner, they can contaminate the senses, internally disturb the blood vessels, and externally manifest the appearance of greed. This is what even the Arhat of the first fruit has not yet eliminated, let alone ordinary people. For example, Nanda (難陀, Buddha's cousin) still has residual habits. When he sees women in the crowd, he will first talk to them. This is the residual habit of desire, let alone those real afflictions. The Lotus Sutra (法華經) says: 'Do not preach the Dharma by taking the form of a woman's body that can generate lustful thoughts.' If one clings to these forms, the dust touches the root of the mind, and lustful thoughts arise, this is the provisionality of cause. If thoughts arise continuously, eventually leading to actions, this is the provisionality of continuity. Because there is a difference between having lustful thoughts and not having lustful thoughts, this is the provisionality of mutual dependence. These false phenomena are ultimately unreal; do not cling to them and consider them to be the truth. Observe this lustful mind: does it arise from the root or from the dust? Does it arise together or separately? If it arises from the root, then the mind should arise by itself when it has not come into contact with the dust. If it arises from the dust, the dust is external; what does it have to do with me? If it arises together, two minds should arise. If it arises without a cause, it is impossible to have no cause. Use these four sentences to investigate desire; desire has no origin. Since it has no origin, it has no destination. Without desire, there is no sentence; without coming and going, it is ultimately empty and silent. When a person of sharp faculties observes in this way, one part of the delusion of thought is removed, and one part of the truth becomes clear. If it has not yet corresponded, then apply the Four Universal Principles (四悉檀), believe that the Dharma can turn around, be good at harmonizing cessation and contemplation, and then you can correspond. Eliminate one part of the delusion of thought, and one part of the truth will appear, and so on. If a person of dull faculties observes in the provisionality of cause, and the first part has not been removed, then further observe in the provisionality of continuity: does it arise after the previous thought ceases, or does it arise without ceasing, or does it arise both ceasing and not ceasing, or does it arise neither ceasing nor not ceasing? If it arises after ceasing, cessation cannot give rise to.

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。若不滅生。不滅則不生。若滅不滅生。性相違故。若離生。此則不可。四句無慾亦無於四。如此觀時即應得入成生法兩空。若不入者四悉巧修。修又不入更于相待中作觀例前可解。初品既爾。后八品亦然。破貪慾九品既爾。破瞋癡慢九品亦然例自可解。不復委記。九品真顯即是理不生。九品惑盡即是因不生。欲界果不起即是果不生。不生故不滅。即是無生法忍云云。問。欲界煩惱定九品耶。答。若成論無礙道伏解脫道斷。唯論九品。若阿毗曇有方便道勝進道兩道伏。無礙道斷。解脫道證。證無惑處也。諸經多用。今且依之。若從見假入觀。無漏心疾不出觀斷不論品秩。修道容與得有方便。善巧修習信法迴轉。轉入勝進品。若數數勝進。當知品秩亦多。何啻有九。九者大分為言耳。次破色界九品者。或用世智。或用無漏智。如慧解脫人亦無世禪。但用無漏得成無學。初果無禪者。進修重慮理用無漏智也。若俱解脫人。或用無漏智或用世智。今且依世智約得禪者為便。若初習禪破於事障。發欲界定。破于性障即髮色定。故云事障未來性障根本。性障若除初禪法起。八觸觸身五支功德生。是初禪相。其中有味名貪。輕於不得者名慢。不知禪中苦集名癡。如此三惑復有九品。品品三假。色法八觸觸欲界意根等。即是因成。分

【現代漢語翻譯】 如果不是不滅生，那麼不滅就不會產生。如果滅了不滅生，那麼自性與現象就會相違背，如果離開生，這是不可能的。四句（指四種可能性）中沒有慾望，也沒有這四種可能性。這樣觀察時，就應該能夠進入成就生法兩空的境界。如果不能進入，就巧妙地修習四悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。如果修習后仍然不能進入，就在相對待的事物中進行觀察，像前面一樣可以理解。初品是這樣，後面的八品也是這樣。破除貪慾的九品是這樣，破除嗔恚、愚癡、傲慢的九品也是這樣，可以自己理解，不再詳細記錄。九品真顯就是理不生，九品惑盡就是因不生，欲界果不起就是果不生，不生故不滅，就是無生法忍等等。 問：欲界的煩惱一定是九品嗎？ 答：如果按照《成實論》，無礙道伏，解脫道斷，只論九品。如果按照《阿毗曇》，有方便道、勝進道兩種道伏，無礙道斷，解脫道證，證到沒有迷惑的地方。許多經典都採用這種說法，現在暫且依據它。如果從見假（從對現象的錯誤認知）入手進行觀修，無漏心迅速生起，觀修斷除煩惱不討論品級。修道時可以從容進行，可以有方便。善巧地修習，信法迴轉，轉入勝進品。如果數數勝進，應當知道品級也很多，何止有九。九隻是大概的說法。 其次，破除九品煩惱，或者用世俗的智慧，或者用無漏的智慧。例如慧解脫的人也沒有世間的禪定，只是用無漏的智慧就能成就無學（阿羅漢）。初果沒有禪定的人，進一步修習，反覆思慮，運用無漏的智慧。如果是俱解脫的人，或者用無漏的智慧，或者用世俗的智慧。現在暫且依據世俗的智慧，以得到禪定的人為方便。如果初次習禪，破除事障（對事物的障礙），就能發起欲界定。破除性障（對自性的障礙），就能發起色界定。所以說事障是未來的，性障是根本的。性障如果去除，初禪法就會生起，八觸觸身，五支功德生起，這就是初禪的相。其中有味道，叫做貪。輕視沒有得到禪定的人，叫做慢。不知道禪定中的苦集，叫做癡。這三種迷惑又有九品，每一品有三種假（因成、分、立）。色法八觸觸欲界意根等，就是因成。

【English Translation】 If it is not that non-extinction gives rise to birth, then non-extinction would not give rise to birth. If extinction extinguishes birth, then the nature and characteristics would be contradictory. If one departs from birth, this is impossible. In the four possibilities, there is no desire, nor are there these four possibilities. When observing in this way, one should be able to enter the realm of accomplishing emptiness of both birth and phenomena. If one cannot enter, then skillfully practice the four siddhantas (four accomplishments: world siddhanta, each for the individual siddhanta, antidote siddhanta, first principle siddhanta). If after practicing, one still cannot enter, then observe in relative things, which can be understood as before. The first stage is like this, and the following eight stages are also like this. The nine stages of breaking greed are like this, and the nine stages of breaking anger, ignorance, and arrogance are also like this, which can be understood by oneself and will not be recorded in detail. The nine stages of true manifestation are the non-arising of principle, the exhaustion of the nine stages of delusion is the non-arising of cause, the non-arising of the fruit of the desire realm is the non-arising of fruit, and non-arising therefore non-extinction, is the patience of non-birth dharma, and so on. Question: Are the afflictions of the desire realm necessarily in nine stages? Answer: If according to the Chengshi Lun (Tattvasiddhi Shastra), the unobstructed path subdues and the liberation path severs, then only nine stages are discussed. If according to the Abhidharma, there are two paths of expedient path and advancing path that subdue, the unobstructed path severs, and the liberation path realizes, realizing a place without delusion. Many sutras use this, and for now, we will rely on it. If one enters observation from seeing the false (from the wrong perception of phenomena), the unwholesome mind arises quickly, and the severance of afflictions through observation does not discuss the stages. When cultivating the path, one can proceed leisurely and have expedients. Skillfully cultivate, the faith in the Dharma turns, and one enters the advancing stage. If one advances frequently, one should know that there are many stages, not just nine. Nine is just a general way of speaking. Next, breaking the nine stages of afflictions, one either uses worldly wisdom or unwholesome wisdom. For example, a person liberated by wisdom also does not have worldly dhyana (meditative state), but only uses unwholesome wisdom to achieve no-learning (Arhat). A person of the first fruit who does not have dhyana further cultivates, repeatedly contemplates, and uses unwholesome wisdom. If one is liberated in both ways, one either uses unwholesome wisdom or worldly wisdom. For now, we will rely on worldly wisdom, taking those who have attained dhyana as a convenience. If one practices dhyana for the first time, breaking the obstacle of affairs (obstacles to things), one can generate the desire realm samadhi. Breaking the obstacle of nature (obstacles to self-nature), one can generate the form realm samadhi. Therefore, it is said that the obstacle of affairs is in the future, and the obstacle of nature is fundamental. If the obstacle of nature is removed, the first dhyana will arise, the eight touches touch the body, and the five qualities arise, which is the characteristic of the first dhyana. Among them, there is taste, which is called greed. Looking down on those who have not attained dhyana is called arrogance. Not knowing the suffering and accumulation in dhyana is called ignorance. These three delusions also have nine stages, and each stage has three falsities (cause-accomplished, division, establishment). The eight touches of form touch the mind-root of the desire realm, which is cause-accomplished.

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別為觀念念不斷。即相續。此發禪心異於不發。即是相待。若不觀破隨禪受生。何謂不生。今用四句止觀善巧修習。方便勝進一品惑斷。名無礙道。證無惑處即解脫道。一分惑除即因果等無生。是名從假入空也。相續相待用四觀觀假入空。亦如是。破初品既然餘八品亦如是。破貪既然破慢癡九品亦如是。若初禪破事障發中間。於此命終不生二禪。例如欲界性障不去不生初禪。今初禪破性二禪即發。與喜俱生猗喜樂四支等。此中有味有貪有慢有癡。各有九品。品品有三假。內凈法塵與意根合。是因成。內凈之心相續得生。待不內凈而有內凈。是為三假。若不觀檢隨禪受生。今用止觀修習成方便勝進。無礙斷惑解脫證真。入事理無生。若未入者。更觀相續相待。亦如是。餘八品亦如是。癡慢等亦如是。二禪亦有事障性障。事去發中間性去發三禪。與樂俱發。此樂深妙。聖人能捨凡夫舍為難。此中有愛慢癡凡有九品。品品有三假。樂對意根樂心相續。待無樂有樂。若不觀察隨禪受生。今用四句觀慧破之。方便勝進無礙斷惑。解脫證真成事理無生。若未去者。更修相續相待。及餘八品亦如是。癡慢九品亦如是。三禪亦有事性兩障。若破性障舍俱起時亦備愛慢癡。亦有九品三假。不動法對意根。即因成等。若不觀察隨禪受生。今

【現代漢語翻譯】 現代漢語譯本： 不要執著于觀念而唸唸不斷，這就是『相續』（samtan），持續不斷的狀態。發起禪定的心與不發起禪定的心不同，這就是『相待』（apeksha），相互依存的狀態。如果不能看破這些，隨著禪定而受生，又怎麼能說是不生呢？現在用四句止觀（four phrases of cessation and contemplation）的善巧方法來修習，通過方便勝進（skillful means and progress）斷除一品惑（one level of delusion），這叫做『無礙道』（path of unobstructedness）。證得沒有迷惑的地方，就是『解脫道』（path of liberation）。去除一分迷惑，就是因果等同於無生（non-arising of cause and effect），這叫做『從假入空』（entering emptiness from the provisional）。 相續和相待，用四觀（four contemplations）來觀察，從假入空，也是這樣。破除初禪（first dhyana）的第一品迷惑既然如此，其餘八品迷惑也是如此。破除貪慾既然如此，破除嗔恚、愚癡的九品迷惑也是如此。如果在初禪破除了事障（obstacle of phenomena），發起中間禪（intermediate dhyana），於此命終，就不會生到二禪（second dhyana）。例如欲界（desire realm）的性障（obstacle of nature）不去除，就不會生到初禪。現在初禪破除了性障，二禪就會發起，與喜（joy）一同生起，包括喜、樂等四支（four limbs）。 這裡面有味（taste）、有貪（greed）、有慢（pride）、有癡（ignorance），各有九品（nine levels）。每一品都有三假（three provisionalities）。內凈法塵（internal pure dharma-dust）與意根（mind-base）結合，是因緣成就。內凈之心相續不斷地生起，依賴於不內凈而有內凈，這就是三假。如果不用止觀來觀察和檢查，就會隨著禪定而受生。現在用止觀修習，成就方便勝進，無礙地斷除迷惑，解脫而證得真如，進入事理無生（non-arising of phenomena and principle）。如果還沒有進入，就進一步觀察相續和相待，也是這樣。其餘八品迷惑也是這樣。愚癡、傲慢等等也是這樣。 二禪也有事障和性障。事障去除后，發起中間禪；性障去除后，發起三禪（third dhyana），與樂（happiness）一同發起。這種樂非常深妙，聖人能夠捨棄，凡夫捨棄很難。這裡面有愛（attachment）、慢（pride）、癡（ignorance），各有九品。每一品都有三假。樂對意根，樂心相續，依賴於沒有樂而有樂。如果不觀察，隨著禪定而受生，現在用四句觀慧（four phrases of contemplation and wisdom）來破除它，方便勝進，無礙地斷除迷惑，解脫而證得真如，成就事理無生。如果還沒有去除，就進一步修習相續和相待，以及其餘八品迷惑，也是這樣。愚癡、傲慢的九品迷惑也是這樣。 三禪也有事障和性障。如果破除了性障，舍（equanimity）一同生起時，也具備愛、慢、癡，也有九品三假。不動法（immovable dharma）對意根，就是因緣成就等等。如果不觀察，隨著禪定而受生，現在……

【English Translation】 English version: Do not dwell on concepts and let thoughts arise continuously. This is 『Samtan』 (continuity), a state of constant flow. The mind that initiates meditation is different from the mind that does not, and this is 『Apeksha』 (interdependence), a state of mutual reliance. If you cannot see through these and are reborn according to your meditation, how can you say there is no rebirth? Now, use the skillful method of the four phrases of cessation and contemplation to cultivate, and through skillful means and progress, cut off one level of delusion. This is called the 『Path of Unobstructedness』. Attaining a place without delusion is the 『Path of Liberation』. Removing a portion of delusion means that cause and effect are equivalent to non-arising, which is called 『Entering Emptiness from the Provisional』. Continuity and interdependence, use the four contemplations to observe, entering emptiness from the provisional, it is also like this. Since breaking the first level of delusion in the first dhyana is like this, the remaining eight levels of delusion are also like this. Since breaking greed is like this, breaking the nine levels of anger and ignorance is also like this. If you break the obstacle of phenomena (event-hindrance) in the first dhyana and initiate intermediate dhyana, and die here, you will not be reborn in the second dhyana. For example, if the obstacle of nature (nature-hindrance) in the desire realm is not removed, you will not be reborn in the first dhyana. Now that the first dhyana has broken the nature-hindrance, the second dhyana will arise, arising together with joy, including the four limbs of joy, happiness, etc. Here, there is taste, greed, pride, and ignorance, each with nine levels. Each level has three provisionalities. The internal pure dharma-dust combines with the mind-base, which is the accomplishment of conditions. The mind of internal purity arises continuously, relying on the absence of internal purity to have internal purity, and this is the three provisionalities. If you do not use cessation and contemplation to observe and examine, you will be reborn according to your meditation. Now, use cessation and contemplation to cultivate, achieving skillful means and progress, unobstructed cutting off of delusion, liberation and attainment of suchness, entering the non-arising of phenomena and principle. If you have not yet entered, then further observe continuity and interdependence, it is also like this. The remaining eight levels of delusion are also like this. Ignorance, arrogance, etc., are also like this. The second dhyana also has the obstacle of phenomena and the obstacle of nature. After the obstacle of phenomena is removed, intermediate dhyana arises; after the obstacle of nature is removed, the third dhyana arises, arising together with happiness. This happiness is very profound and subtle, the sages can relinquish it, but it is difficult for ordinary people to relinquish. Here, there is attachment, pride, and ignorance, each with nine levels. Each level has three provisionalities. Happiness is directed towards the mind-base, the mind of happiness continues, relying on the absence of happiness to have happiness. If you do not observe, and are reborn according to your meditation, now use the four phrases of contemplation and wisdom to break it, skillful means and progress, unobstructed cutting off of delusion, liberation and attainment of suchness, achieving the non-arising of phenomena and principle. If you have not yet removed it, then further cultivate continuity and interdependence, as well as the remaining eight levels of delusion, it is also like this. The nine levels of ignorance and arrogance are also like this. The third dhyana also has the two obstacles of phenomena and nature. If you break the nature-hindrance, when equanimity arises together, it also possesses attachment, pride, and ignorance, also having nine levels and three provisionalities. The immovable dharma is directed towards the mind-base, which is the accomplishment of conditions, etc. If you do not observe, and are reborn according to your meditation, now...

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用止觀方便勝進無礙解脫成事理無生。若未去者更觀相續相待亦如是。餘八品及癡慢等亦如是。若無想天留色滅心故名無想。情謂無想具足想在。例如斷事障性障猶存。終不出色。此名外道天。前破見心見心久去。當不生此天。或為因緣事心起此定。即有三假等。亦用四觀破之。相續相待亦如是。若五那含天更練四禪。用無漏夾熏有漏。色定轉明果報轉勝。勝定起時。亦有愛慢癡九品三假之惑。用四觀體達無礙解脫。成事理無生。若未去。更修相續相待亦如是。餘八品亦如是。癡慢亦如是。色界四九三十六品不生竟。次破無色界九品者。若欲滅有對等三種之色。是時破事障發未到。破性障入空處。空處定亦具愛慢癡。還用四觀方便勝進成事理無生。若不去。更修相續相待亦如是。八品及癡慢等亦如是。先緣空空多則散。舍空緣識即得識定與心相應。亦具愛慢癡等惑。亦用四觀方便勝進等成事理無生。余例可知。先緣識多定心分散。舍多識緣無所有識。若緣少識。豈得名無所有耶。則是用少識。豈得名不用處耶。今緣無所有入定。此法與心相應。亦具三假等亦用四觀。余例可知。先識處如癰。無所有處如瘡。更有勝定名非有想非無想。阿毗曇婆沙云。非無想天之無想。非三空之有想。故言非有想非無想也。人師云。無想

是色天異界不應仍此得名。就同界釋名。前無所有定已除想。今復除無想想無想兩舍。故言非有想非無想。大論云。一常有漏。三當分別。前三是亦有漏亦無漏。能發出世智名亦無漏。此定不發無漏。專是有漏。教門對機或覆或顯作如此說。自有人於此定中發無漏。此復云何。今且依教云云。此定雖無粗煩惱成就十種細法。如禪門。應知此定亦具三假。今一向用無漏智。破方便勝進無礙解脫成事理無生。九品亦如是。例前可知。若用世智斷諸思惑名盡智。無漏智斷名無生智。是名體思觀。破三界九九八十一品思惑盡。名破法遍也。

○三明破思假入空位者為四。一三藏家破思位。二通家破思位。三別名名通家共位。四別名名通家菩薩位。三藏破思位者。成論明十六心正是初果位。異部明十六心是修道位。今且依修道。斷一品欲惑次第至第五品盡。皆名斯陀含向。若超斷至第五品名家家。次斷六品盡名斯陀含果。超斷至六品盡名一往來。次斷第七品至第八品名阿那含向。超斷至第八品名一種子。次斷第九品盡名阿那含果。畢竟不復還來欲界。次斷初禪初品至非想第八品。凡七十一品悉名阿羅漢向。六種那含位在其中。第九無礙道斷非想第九惑盡。第九解脫道證名阿羅漢果。三界思盡得盡智無生智。名煩惱不生。證

【現代漢語翻譯】 現代漢語譯本：不應該因為色界天（Rūpadhātu）的差異而仍然沿用這個名稱。應該在同一個界內解釋這個名稱。之前的無所有定（Ākiñcanyāyatana）已經去除了想（saṃjñā），現在又去除了非想（nevasaññā）和非非想（n'āsaṃjñā-nāsaṃjñā），所以說『非有想非無想』。《大智度論》說，『一』是指常有的有漏（sāsrava），『三』應當分別。前面的三種定（指色界四禪中的后三種）是亦有漏亦無漏，能夠發出世間智慧的稱為亦無漏。這個定（指非想非非想處定）不發出無漏智（anāsrava-jñāna），專門是有漏的。教門根據不同根機，有時隱晦有時顯露地這樣說。自然有人在這個定中發出無漏智，這是為什麼呢？現在暫且依據教義這樣說。這個定雖然沒有粗重的煩惱，但成就了十種細微的法，如禪門所說，應當知道這個定也具備三假（sattvapaññatti, dharmapaññatti, avasthāpaññatti）。現在一概用無漏智，破除方便勝進，無礙解脫成就事理無生（anutpāda-jñāna）。九品也是這樣，可以參照前面來理解。如果用世間智慧斷除各種思惑（klesha），稱為盡智（kṣaya-jñāna），用無漏智斷除稱為無生智。這稱為體思觀（dharma-vicaya）。破除三界九地共八十一品思惑窮盡，稱為破法遍（sarva-dharma-prahāṇa）。 三明破思假入空位分為四種：一是三藏家破思位，二是通家破思位，三是別名名通家共位，四是別名名通家菩薩位。三藏破思位是指，《成實論》說明十六心正是初果位（Sotāpanna）。異部說明十六心是修道位。現在暫且依據修道位。斷除一品欲惑（kāma-rāga），次第乃至第五品窮盡，都稱為斯陀含向（Sakadāgāmi-pratipannaka）。如果超越斷除到第五品，稱為家家（Kulaṃkula）。接著斷除第六品窮盡，稱為斯陀含果（Sakadāgāmi）。超越斷除到第六品窮盡，稱為一往來（ekavīcika）。接著斷除第七品到第八品，稱為阿那含向（Anāgāmi-pratipannaka）。超越斷除到第八品，稱為一種子（ekabījī）。接著斷除第九品窮盡，稱為阿那含果（Anāgāmi）。畢竟不再返回欲界。接著斷除初禪初品到非想非非想處第八品，總共七十一品，都稱為阿羅漢向（Arhat-pratipannaka）。六種那含位在其中。第九無礙道（anantarya-mārga）斷除非想非非想處第九惑窮盡，第九解脫道（vimukti-mārga）證得稱為阿羅漢果（Arhat）。三界思惑窮盡，得到盡智（kṣaya-jñāna）和無生智（anutpāda-jñāna），稱為煩惱不生，證得。

【English Translation】 English version: It should not continue to be named based on the difference of the Rūpadhātu (form realm) heavens. The name should be explained within the same realm. The previous Ākiñcanyāyatana (sphere of nothingness) has already removed saṃjñā (perception), and now it further removes nevasaññā (neither perception nor non-perception) and n'āsaṃjñā-nāsaṃjñā (neither perception nor non-perception), hence it is said 'neither with perception nor without perception'. The Mahāprajñāpāramitopadeśa states, 'One' refers to the ever-present sāsrava (with outflows), 'three' should be distinguished. The previous three dhyānas (referring to the latter three of the four dhyānas in the form realm) are both with and without outflows, and the wisdom that can generate transcendence is also called without outflows. This samādhi (referring to the sphere of neither perception nor non-perception) does not generate anāsrava-jñāna (wisdom without outflows), and is exclusively with outflows. The teachings, according to different capacities, sometimes obscurely and sometimes clearly, explain it this way. Naturally, some people generate wisdom without outflows in this samādhi, why is this? For now, let's rely on the teachings and say it this way. Although this samādhi does not have coarse afflictions, it accomplishes ten subtle dharmas, as mentioned in the dhyāna teachings. It should be known that this samādhi also possesses the three paññattis (conceptual designations: sattvapaññatti, dharmapaññatti, avasthāpaññatti). Now, universally using wisdom without outflows, it destroys the skillful means of superior progress, and unobstructed liberation accomplishes the non-arising of phenomena and principle (anutpāda-jñāna). The nine grades are also like this, which can be understood by referring to the previous explanation. If worldly wisdom is used to sever various kleshas (afflictions), it is called kṣaya-jñāna (wisdom of exhaustion), and severing with wisdom without outflows is called anutpāda-jñāna (wisdom of non-arising). This is called dharma-vicaya (investigation of dharmas). Severing the eighty-one grades of afflictions in the three realms and nine grounds completely is called sarva-dharma-prahāṇa (abandonment of all dharmas). The three enlightenments that break through thought and enter the empty position are divided into four types: first, the Śrāvakayāna (Three-Basket School) breaks through the position of thought; second, the Common School breaks through the position of thought; third, another name for the Common School's shared position; and fourth, another name for the Common School's Bodhisattva position. The Śrāvakayāna's breaking through the position of thought refers to the Tattvasiddhi Śāstra explaining that the sixteen minds are precisely the position of the first fruit (Sotāpanna). Other schools explain that the sixteen minds are the position of the path of cultivation. Now, let's temporarily rely on the position of the path of cultivation. Severing one grade of kāma-rāga (desire realm attachment), sequentially until the fifth grade is exhausted, is all called Sakadāgāmi-pratipannaka (stream-enterer on the way to once-returning). If one transcends and severs up to the fifth grade, it is called Kulaṃkula (family to family). Then, severing the sixth grade completely is called Sakadāgāmi (once-returner). Transcending and severing up to the sixth grade completely is called ekavīcika (one more birth). Then, severing the seventh grade to the eighth grade is called Anāgāmi-pratipannaka (stream-enterer on the way to non-returning). Transcending and severing up to the eighth grade is called ekabījī (one seed). Then, severing the ninth grade completely is called Anāgāmi (non-returner). Ultimately, one no longer returns to the desire realm. Then, severing the first grade of the first dhyāna to the eighth grade of the sphere of neither perception nor non-perception, a total of seventy-one grades, is all called Arhat-pratipannaka (stream-enterer on the way to Arhatship). The six types of Anāgāmi positions are among them. The ninth anantarya-mārga (path of immediate consequence) severs the ninth affliction of the sphere of neither perception nor non-perception completely, and the ninth vimukti-mārga (path of liberation) attains and is called Arhat (Arhat). The afflictions of thought in the three realms are exhausted, and one obtains kṣaya-jñāna (wisdom of exhaustion) and anutpāda-jñāna (wisdom of non-arising), which is called the non-arising of afflictions, and one attains.

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八十一分真空。名理不生。真智慧足名智慧不生。不受生死名果報不生。若論支佛。更侵少習氣不生為異耳。此約析假斷思判位。略如此也。二通家體思三乘共位者。如大品明干慧地性地乃至第六地共聲聞。至七地共支佛。至八地九地共菩薩。菩薩地轉入第十。名佛地。所言共地而有高下者。論云。三人同斷正使。同入有餘無餘涅槃。故言共也。如燒木有炭有灰等故有高下也。干慧地正是三賢位。一五停心。二別相念處。三總相念處。通是外凡。故言干慧地。性者即是四善根位。以總念處力發善有漏五陰。名為暖。增進初中後心得入頂忍世第一法。通名內凡。故言性地。此兩位共伏見惑。八人者八忍也。從世第一轉入無間三昧。故名八人。見者見真斷三界見惑八十八使皆盡。故言見地。薄者除欲界思惟六品。故名薄地。離欲者除欲界九品盡。故言離欲地。已辦者除色無色七十二品盡。如火燒木為炭故言已辦地。辟支佛者。福慧深利能侵除習氣如燒木成灰。菩薩者。福慧深利道觀雙流。斷習氣及色心無知。得法眼道種智。遊戲神通凈佛國土。學佛力無畏等法。殘習將盡如余少灰。佛地者。大功德資利智慧得一念相應慧。習氣永盡如劫燒火無炭無灰。此即三乘共十地斷思惑之位也。三別名名通家共位者。舊云。三地斷見。

【現代漢語翻譯】 現代漢語譯本 八十一分的真空（Sunyata，空性）。名相和真理不再產生。真正的智慧具足，所以（虛妄的）智慧不再產生。不再承受生死輪迴，所以果報不再產生。如果討論緣覺（Pratyekabuddha，又稱獨覺），他們更進一步地斷除微少的習氣，使其不再產生，這是他們與聲聞乘的不同之處。以上是關於通過分析假象、斷除思惑來判定位階的簡要說明。 二、通教修行者以體空觀斷除思惑，與三乘（聲聞乘、緣覺乘、菩薩乘）共有的位階：如《大品般若經》所說，干慧地、性地乃至第六地與聲聞乘共有。到第七地與緣覺乘共有。到第八地、第九地與菩薩乘共有。菩薩地轉入第十地，稱為佛地。所謂共有位階但有高下之分，論中說：『三人（聲聞、緣覺、菩薩）共同斷除見思惑的正使，共同進入有餘涅槃和無餘涅槃。』所以說是共有。如同燒木，有炭有灰等，所以有高下之分。干慧地正是三賢位，即：一、五停心觀，二、別相念處，三、總相念處。這些都屬於外凡位，所以稱為干慧地。性地就是四善根位。以總念處的力量生起善的有漏五陰，稱為暖位。增進初、中、後心得入頂位、忍位、世第一法位，統稱為內凡位，所以稱為性地。這兩個位階共同降伏見惑。八人是指八忍。從世第一法轉入無間三昧，所以稱為八人地。見地是指見真諦，斷除三界見惑的八十八使，全部斷盡，所以稱為見地。薄地是指斷除欲界思惑的前六品，所以稱為薄地。離欲地是指斷除欲界思惑的九品盡，所以稱為離欲地。已辦地是指斷除色界和無色界的七十二品思惑盡，如同火燒木頭成為炭，所以稱為已辦地。緣覺，福德和智慧深厚銳利，能夠侵除習氣，如同燒木頭成為灰燼。菩薩，福德和智慧深厚銳利，道觀和俗諦的智慧雙管齊下，斷除習氣以及色心方面的無知，得到法眼和道種智，能夠自在地運用神通，清凈佛國土，學習佛的十力、四無畏等法。殘餘的習氣將要斷盡，如同剩餘少許灰燼。佛地，以大功德資糧和智慧，得到一念相應慧，習氣永遠斷盡，如同劫末之火，無炭無灰。這就是三乘共有的十地斷除思惑的位階。 三、別教假名通教共有的位階：舊說認為，三地斷除見惑。

【English Translation】 English version Eighty-one parts of Sunyata (emptiness). Names and principles do not arise. True wisdom is sufficient, so 'wisdom' (false wisdom) does not arise. Not subject to birth and death, so karmic retribution does not arise. If we discuss Pratyekabuddhas (Solitary Buddhas), they further eradicate subtle habitual tendencies, preventing them from arising, which distinguishes them from Sravakas (Hearers). The above is a brief explanation of judging positions by analyzing the false and severing thought delusions. Second, practitioners of the Tong School (a Mahayana school) use the contemplation of emptiness to sever thought delusions, sharing common stages with the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle): As stated in the Mahaprajnaparamita Sutra, the Dry Wisdom Ground (Gan-hui-di), the Nature Ground (Xing-di), and even the Sixth Ground are shared with Sravakas. The Seventh Ground is shared with Pratyekabuddhas. The Eighth and Ninth Grounds are shared with Bodhisattvas. The Bodhisattva Ground enters the Tenth Ground, called the Buddha Ground. Regarding the shared grounds having higher and lower levels, the treatise says: 'The three (Sravakas, Pratyekabuddhas, Bodhisattvas) jointly sever the fundamental delusions of views and thoughts, and jointly enter Nirvana with remainder and Nirvana without remainder.' Therefore, it is said to be shared. Just as burning wood has charcoal and ashes, there are higher and lower levels. The Dry Wisdom Ground is precisely the Three Worthies positions, namely: 1. Five Stopping-the-Mind Contemplations, 2. Separate Aspect Mindfulness, 3. General Aspect Mindfulness. These all belong to the Outer Ordinary position, so it is called the Dry Wisdom Ground. The Nature Ground is the Four Roots of Goodness position. Using the power of General Mindfulness, wholesome conditioned five aggregates arise, called the Warmth position. Advancing the initial, middle, and later minds, one enters the Peak position, the Patience position, and the World's Foremost Dharma position, collectively called the Inner Ordinary position, so it is called the Nature Ground. These two positions jointly subdue view delusions. The Eight Persons refer to the Eight Acceptances. From the World's Foremost Dharma, one enters the Intermediateless Samadhi, so it is called the Eight Persons Ground. The View Ground refers to seeing the truth, severing all eighty-eight afflictions of the view delusions of the Three Realms, completely severing them, so it is called the View Ground. The Thin Ground refers to severing the first six grades of thought delusions in the Desire Realm, so it is called the Thin Ground. The Detached from Desire Ground refers to severing all nine grades of thought delusions in the Desire Realm, so it is called the Detached from Desire Ground. The Accomplished Ground refers to severing all seventy-two grades of thought delusions in the Form and Formless Realms, just as burning wood becomes charcoal, so it is called the Accomplished Ground. Pratyekabuddhas have profound and sharp blessings and wisdom, capable of eroding habitual tendencies, just as burning wood becomes ashes. Bodhisattvas have profound and sharp blessings and wisdom, with both the wisdom of the path and the wisdom of conventional truth flowing together, severing habitual tendencies and ignorance regarding form and mind, obtaining the Dharma Eye and the Knowledge of the Path, able to freely use supernatural powers, purify Buddha lands, and learn the Buddha's Ten Powers, Four Fearlessnesses, and other Dharmas. The remaining habitual tendencies are about to be severed, like remaining a few ashes. The Buddha Ground, with great merit, resources, and wisdom, obtains the wisdom of one thought corresponding, habitual tendencies are forever severed, like the fire at the end of a kalpa, with no charcoal and no ashes. This is the stage of the Ten Grounds shared by the Three Vehicles for severing thought delusions. Third, the Distinct Teaching's nominal positions shared with the Tong Teaching: The old saying believes that the Three Grounds sever view delusions.

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或言四地斷見。或言六地斷思盡。或言七地斷思盡。今核此語。若云三地四地皆斷見者。此師不解通教義。何者。三乘共位同入無間三昧。不出入觀而斷見。那忽用三地四地皆斷見耶。若但取第三地斷見者。第四地應斷思。若但取第四地斷見者。第三地應未斷見。若用兩地斷見為出入觀為不出入觀。若不出入觀則無兩地。若出入觀非斷見位。人師救云。經說如此。此師不解經意。今言。經借別義顯通耳。別見義長論三地四地。通見義短不出入觀。然名可借別義必依通。若作不入出觀釋者。若言三地者據斷見初。言四地者據斷見后。皆不出觀。例如第十六心或言是見道。或言是思道。言借別名名通位者。外凡三賢是干慧地。而名為十信。內凡四善根是性地。而名為十住十行十回向。八人見地是須陀洹。而名為初歡喜地也。薄地是斯陀含。斯陀含有向有果。立向為離垢地。立果為明地。離欲地是阿那含。阿那含有向有果。立向為炎地。立果為難勝地。已辦地是阿羅漢。阿羅漢有向有果。立向為現前地。立果為遠行地。辟支佛位立為不動地。菩薩地立為善慧地。或以菩薩地後心為法雲地。或以佛地為法雲地。大品云。十地菩薩為如佛。得作此釋也。若藉此別名判三人通位者。則初地斷見惑。二地斷欲界一兩品思。三地斷六品

思。四地斷七八品思。五地斷九品思。六地斷七十一品思。七地斷七十二品思。八地已上侵習斷無知等。例前可知云云。四借別名名通家菩薩位者。干慧是外凡。性地是內凡。八人為初地。十五心為二地。十六心為三地。此三地皆不出觀而斷見惑。四忍為初地。四智為二地。四比忍為三地。四比智為四地。此四地皆不出觀而斷見惑。如此釋者豈與舊同云云。薄即五地斷六品思。離欲即六地斷九品思。已辦即七地斷色無色思盡。支佛即八地。乃至佛地斷習無知。例前云云。舊云。六地斷思盡齊羅漢。或用仁王經七地齊羅漢。但六地名離欲。止離欲界九品。只可與阿那含齊。縱令帶果行向。猶有非想第九品在。亦不得與羅漢齊。若七地是已辦就果可爾。向來屬果則初禪初品已屬七地。爾時得名已辦。今若取釋義便者。約十度明義。以第六般若入空之慧。斷惑盡與羅漢齊。第七方便般若出假化用。此名目為便。若取七地齊羅漢。約諸地對果向。七地正與第四果齊。此皆一往相主對。經論不定。復須斟酌。不可茍執云云。問。三乘共斷其義已顯。用何為據。更獨開菩薩地耶。答。大論判三處焦炷。則有三種菩薩斷惑。干慧是伏惑。尚得為初炎。今取八人真斷為初炎。有何不可云云。又大品明十地菩薩為如佛。既明後地鄰極。豈

【現代漢語翻譯】 思惑：四地斷除七八品思惑。五地斷除九品思惑。六地斷除七十一品思惑。七地斷除七十二品思惑。八地以上則逐漸斷除習氣和無知等。這些情況可以參照前面的例子來理解。 四、借用別名來稱呼通教的菩薩果位：干慧地是外凡位，性地是內凡位。八忍位是初地，十五心位是二地，十六心位是三地。這三地都不出觀而斷除見惑。四忍位是初地，四智位是二地，四比忍位是三地，四比智位是四地。這四地也都不出觀而斷除見惑。這樣的解釋難道和舊說相同嗎？ 薄地（指五地）斷除六品思惑。離欲地（指六地）斷除九品思惑。已辦地（指七地）斷除色界和無色界的全部思惑。支佛相當於八地，乃至佛地斷除習氣和無知。這些情況可以參照前面的例子來理解。 舊說認為，六地斷盡思惑，與阿羅漢相等。或者引用《仁王經》說七地與阿羅漢相等。但六地名為離欲，只是斷除了欲界的九品思惑，只能與阿那含果位相當。即使帶有果位的修行，還有非想非非想處的第九品思惑存在，也不能與阿羅漢相等。如果七地是已辦，成就果位，那還可以。如果說向來屬於果位，那麼初禪的初品就已經屬於七地了，那時就可以稱為已辦。現在如果採用容易理解的解釋，可以根據十度來闡明意義。以第六般若的入空智慧，斷盡煩惱，與阿羅漢相等。第七方便般若出假利他，這可以稱為方便。如果認為七地與阿羅漢相等，根據各地的果位對應關係，七地正好與第四果相等。這些都是一種大致的對應關係，經典論著中並沒有定論，還需要仔細斟酌，不可固執己見。 問：三乘共同斷惑的意義已經很明顯了，用什麼作為依據，還要單獨開立菩薩地呢？ 答：《大智度論》判別三處焦炷，就有三種菩薩斷惑。干慧地是伏惑，尚且可以作為初炎。現在我們取八忍位的真斷作為初炎，有什麼不可以呢？ 又，《大品般若經》說明十地菩薩如同佛一樣。既然說明后地接近於極果，難道...

【English Translation】 Defilements of Thought (思): The Fourth Ground cuts off the seventh and eighth grades of defilements of thought. The Fifth Ground cuts off the ninth grade of defilements of thought. The Sixth Ground cuts off seventy-one grades of defilements of thought. The Seventh Ground cuts off seventy-two grades of defilements of thought. From the Eighth Ground onwards, habitual tendencies and ignorance are gradually eliminated. These cases can be understood by referring to the previous examples. Four, using other names to refer to the Bodhisattva positions of the Common Teaching (通教): The Dry Wisdom Ground (干慧地) is the outer mundane (外凡) position, and the Nature Ground (性地) is the inner mundane (內凡) position. The Eight Endurances (八忍) is the First Ground, the Fifteen Minds (十五心) is the Second Ground, and the Sixteen Minds (十六心) is the Third Ground. These three grounds do not go beyond contemplation to cut off the delusions of views. The Four Endurances (四忍) is the First Ground, the Four Wisdoms (四智) is the Second Ground, the Four Comparative Endurances (四比忍) is the Third Ground, and the Four Comparative Wisdoms (四比智) is the Fourth Ground. These four grounds also do not go beyond contemplation to cut off the delusions of views. Are these explanations the same as the old ones? The Thin Ground (薄地, referring to the Fifth Ground) cuts off six grades of defilements of thought. The Detached from Desire Ground (離欲地, referring to the Sixth Ground) cuts off nine grades of defilements of thought. The Accomplished Ground (已辦地, referring to the Seventh Ground) cuts off all the defilements of thought in the Form Realm and Formless Realm. A Pratyekabuddha (支佛) is equivalent to the Eighth Ground, and even the Buddha Ground cuts off habitual tendencies and ignorance. These cases can be understood by referring to the previous examples. The old saying believes that the Sixth Ground cuts off all defilements of thought, equivalent to an Arhat. Or quoting the Benevolent Kings Sutra (仁王經) says that the Seventh Ground is equivalent to an Arhat. However, the Sixth Ground is called Detached from Desire, only cutting off the nine grades of defilements of thought in the Desire Realm, only equivalent to the Anagamin fruit. Even with the practice of the fruit, there is still the ninth grade of defilements of thought in the Realm of Neither Perception Nor Non-Perception, and it cannot be equivalent to an Arhat. If the Seventh Ground is Accomplished, achieving the fruit, then it is possible. If it is said that it has always belonged to the fruit, then the first grade of the first dhyana already belongs to the Seventh Ground, and at that time it can be called Accomplished. Now, if we adopt an easy-to-understand explanation, we can clarify the meaning according to the Ten Perfections (十度). With the wisdom of entering emptiness in the Sixth Perfection of Wisdom (般若), cutting off all afflictions, it is equivalent to an Arhat. The Seventh Perfection of Skillful Means (方便般若) is to emerge from emptiness to benefit others, which can be called skillful means. If it is believed that the Seventh Ground is equivalent to an Arhat, according to the correspondence between the grounds and the fruits, the Seventh Ground is exactly equivalent to the Fourth Fruit. These are all rough correspondences, and there is no fixed conclusion in the sutras and treatises, and it needs to be carefully considered and should not be stubbornly adhered to. Question: The meaning of the Three Vehicles (三乘) jointly cutting off afflictions is already very clear. What is the basis for separately establishing the Bodhisattva Ground? Answer: The Mahaprajnaparamita Sastra (大智度論) distinguishes three burnt pillars, and there are three types of Bodhisattvas cutting off afflictions. The Dry Wisdom Ground (干慧地) is subduing afflictions, and it can still be regarded as the initial flame. Now we take the true cutting off of the Eight Endurances (八忍) as the initial flame, what is impossible? Also, the Mahaprajnaparamita Sutra (大品般若經) explains that the Bodhisattvas of the Ten Grounds are like Buddhas. Since it is explained that the later grounds are close to the ultimate fruit, could it be that...

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得無中地無初地耶。據此而推。更獨開菩薩十地何咎。若無十地者。經不應言菩薩修治地業從初地至十地。地地各有如干法門云云。又大論云。干慧地于菩薩法是伏忍。性地于菩薩法是柔順忍。八人地于菩薩是無生忍。見地于菩薩是無生忍果。薄地于菩薩名離欲清凈。離欲地于菩薩名遊戲神通。已辦地于聲聞名佛地。于菩薩是無生法忍。故大品云。須陀洹若智若斷。是菩薩無生法忍。乃至支佛若智若斷。是菩薩無生法忍。如此論者。已自別約菩薩。今準此作義復有何咎。問。欲界亦斷九品。何意判果多。答。如險處多難多須城壁。從界多難多果休息也。若爾從界散多須多立禪。答。欲界非定地不得立禪。無漏緣通得立果。問。三乘入智斷既齊。何故二乘名智斷菩薩名法忍。答。忍因智果。故十五心名忍。十六心名智。又二乘取證宜判智斷。菩薩望佛猶居因。但受忍名。又菩薩一品思盡。即一分自在生。故品品死品品生。能忍生死勞苦不入涅槃故名忍。若就別教明破思假位者。初破見正入初住。從二住至七住破于思假。欲細分品秩判諸住位。準前可知。從八九十住正是侵習。十行是正出假位。不復關前也云云。若就圓教破思假位者。初破見假正是初信。從第二信至第七信是破思假。欲細分品秩以對諸信。準前可知。八信

【現代漢語翻譯】 現代漢語譯本：難道中地沒有初地嗎？根據這個來推斷，另外開立菩薩十地有什麼過錯呢？如果沒有十地，經文中不應該說菩薩修治地業從初地到十地，每一地各有若干法門等等。又《大智度論》說，干慧地對於菩薩法來說是伏忍，性地對於菩薩法來說是柔順忍，八人地對於菩薩來說是無生忍，見地對於菩薩來說是無生忍果，薄地對於菩薩名為離欲清凈，離欲地對於菩薩名為遊戲神通，已辦地對於聲聞來說是佛地，對於菩薩來說是無生法忍。所以《大品般若經》說，須陀洹（Srota-apanna，入流果）的智和斷，是菩薩的無生法忍，乃至辟支佛（Pratyekabuddha，緣覺）的智和斷，是菩薩的無生法忍。像這樣論述，已經特別針對菩薩而說了。現在按照這個來解釋，又有什麼過錯呢？ 問：欲界也斷九品思惑，為什麼判定的果位多呢？答：就像險要的地方多災難，需要多建城墻一樣，從欲界到色界多災難，所以需要多果位來休息。如果這樣，從色界散亂多，需要多立禪定嗎？答：欲界不是禪定之地，不能立禪。無漏的智慧能夠普遍通達，所以可以立果位。 問：三乘（聲聞乘、緣覺乘、菩薩乘）在入智和斷上既然相同，為什麼二乘（聲聞乘、緣覺乘）稱為智斷，菩薩稱為法忍？答：忍是因，智是果。所以十五心名為忍，十六心名為智。而且二乘取證，適宜判定智斷。菩薩期望成佛，仍然處於因地，所以只接受忍的名稱。而且菩薩斷一品思惑，就有一分自在生。所以品品死，品品生，能夠忍受生死勞苦而不入涅槃，所以稱為忍。如果就別教來說明破思惑的位次，最初破見惑，正式進入初住。從二住到七住，破除思惑。想要細分品秩來判定各個住位，參照前面就可以知道。從八住、九住、十住，正是侵習。十行是正式出假位，不再與前面相關等等。如果就圓教來說明破思惑的位次，最初破見惑，正是初信。從第二信到第七信，是破除思惑。想要細分品秩來對應各個信位，參照前面就可以知道。八信……

【English Translation】 English version: Is there no first ground in the middle ground? Based on this reasoning, what fault is there in separately establishing the ten Bhumi (grounds) of a Bodhisattva (enlightenment being)? If there were no ten Bhumi, the sutras should not say that Bodhisattvas cultivate the work of the grounds from the first Bhumi to the tenth Bhumi, with each ground having various Dharma (teachings) methods, and so on. Furthermore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that the Dry Insight Ground for Bodhisattva Dharma is the Submissive Endurance, the Nature Ground for Bodhisattva Dharma is the Gentle Endurance, the Eighth Person Ground for Bodhisattvas is the Non-Arising Endurance, the Seeing Ground for Bodhisattvas is the Fruit of Non-Arising Endurance, the Thin Ground for Bodhisattvas is called Purity Free from Desire, the Freedom from Desire Ground for Bodhisattvas is called Playful Supernatural Powers, and the Accomplished Ground for Sravakas (listeners) is called the Buddha Ground, but for Bodhisattvas it is the Non-Arising Dharma Endurance. Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says that the wisdom and severance of a Srota-apanna (stream-enterer) is the Non-Arising Dharma Endurance of a Bodhisattva, and even the wisdom and severance of a Pratyekabuddha (solitary Buddha) is the Non-Arising Dharma Endurance of a Bodhisattva. Such a discussion has already specifically addressed Bodhisattvas. Now, what fault is there in interpreting it according to this? Question: The Desire Realm also severs the nine grades of delusion. Why are so many fruits determined? Answer: Just as dangerous places have many difficulties and require many city walls, so too, from the Desire Realm to the Form Realm, there are many difficulties, and therefore many fruits are needed for rest. If that is the case, does the scattering from the Form Realm require the establishment of many Dhyanas (meditative states)? Answer: The Desire Realm is not a place of Dhyana and cannot establish Dhyana. Non-outflow wisdom can universally penetrate, so it can establish fruits. Question: Since the entry into wisdom and severance is the same for the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), why are the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) called wisdom and severance, while Bodhisattvas are called Dharma Endurance? Answer: Endurance is the cause, and wisdom is the result. Therefore, the fifteenth thought-moment is called endurance, and the sixteenth thought-moment is called wisdom. Moreover, it is appropriate to determine wisdom and severance for the Two Vehicles who are attaining realization. Bodhisattvas, hoping to become Buddhas, are still in the causal stage, so they only receive the name of endurance. Furthermore, when a Bodhisattva severs one grade of delusion, they have one part of free birth. Therefore, they die grade by grade and are born grade by grade, able to endure the suffering of birth and death without entering Nirvana (liberation), so they are called endurance. If we explain the stages of breaking delusion of thought based on the Distinct Teaching, initially breaking the delusion of views formally enters the first Abode. From the second Abode to the seventh Abode, the delusion of thought is broken. If you want to finely divide the grades to determine the various Abodes, you can know by referring to the previous explanation. From the eighth, ninth, and tenth Abodes, it is precisely the encroachment on habits. The Ten Practices are the formal stage of emerging from provisionality, no longer related to the previous, and so on. If we explain the stages of breaking delusion of thought based on the Perfect Teaching, initially breaking the delusion of views is formally the first Faith. From the second Faith to the seventh Faith, the delusion of thought is broken. If you want to finely divide the grades to correspond to the various Faiths, you can know by referring to the previous explanation. The eighth Faith...

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至十信斷習盡。華嚴云。初發心時正習一時俱盡無有餘。界外正習未盡。此乃界內正習盡耳。華嚴云。初發心已過於牟尼。即此義也。云何過。正習俱盡。能八相作佛。此則齊矣。又三觀圓修。此則過勝也。若爾。亦應有聲聞過於菩薩。然以佛道聲聞灼然過菩薩。複次前諸位破假名同。緣理用智則異。三藏通教等二乘破假。世諦死時。不能出假無自在生。通教菩薩破假。世諦死時。還能出假自在受生。化緣若訖。灰身證空。別教破假。世諦死時。亦能出假自在受生。為顯中道終不住空。圓教破假。既即見真即是入假即是入中。圓伏無明。若言二乘與菩薩智斷皆同化他邊異。此是通教意相比望耳。若言二乘與菩薩智異斷同。是別圓相比望耳。問。破思假入空。凡破九九八十一品。云何復有超果之義。答。次第分別有前句數。行人未必一向按品次入。若三藏中十六心后。即有一念超果至那含。或超至羅漢。豈更漸次如前重數。雖不次歷諸品而諸品惑盡。諸品定發云云。又如三藏佛。一念相應見思頓盡。佛之功德一時現前。以根利故不由品秩。利雖超品品不得廢。何以故。諸佛教門法如是故。問。利根能超。身子最利何意不超。答。小乘引鈍依品蘇息。故不超。身子大智應作轉法輪將分別品秩。故七日。或云十五日不超。阿

【現代漢語翻譯】 現代漢語譯本 達到十信位時，習氣斷盡。《華嚴經》說：『初發心時，正行和習氣一時都斷盡，沒有剩餘。』界外（指超出三界之外）的正行和習氣未斷盡，這裡所說的只是界內的正行和習氣斷盡。《華嚴經》說：『初發心就已經超過牟尼（釋迦牟尼佛）。』就是這個意思。如何超過呢？正行和習氣都斷盡，能夠八相成道作佛，這就可以並駕齊驅了。再加上三觀圓融修習，這就超過勝出了。如果這樣，也應該有聲聞（阿羅漢）超過菩薩的情況。然而就佛道而言，聲聞確實超過菩薩。 再次，前面各個位次（指三藏教、通教、別教、圓教）在破除假名方面相同，但緣理和用智方面則不同。三藏教和通教的二乘（聲聞和緣覺）破除假名，在世俗諦（指現實世界）死亡時，不能出假（從空性中出來）而沒有自在受生的能力。通教的菩薩破除假名，在世俗諦死亡時，還能出假自在受生。如果教化因緣結束，就灰身滅智證入空性。別教破除假名，在世俗諦死亡時，也能出假自在受生，爲了顯示中道，最終不住于空。圓教破除假名，既然當下見到真諦，也就是入假，也就是入中。圓滿地降伏無明。 如果說二乘和菩薩在智慧和斷惑方面都相同，只是在化他（教化他人）方面不同，這是通教的觀點。如果說二乘和菩薩在智慧上不同，斷惑上相同，這是別教和圓教的觀點。 問：破除思惑（對世間事物的迷惑）而入空，通常要破除九九八十一品思惑，為什麼又會有超越果位的說法？ 答：次第分別有前後的品數，修行人未必一定按照品次進入。如果在三藏教中，十六心之後，就有一念超越果位，達到那含（阿那含果），或者超越到羅漢（阿羅漢果）。難道還要像前面那樣重複經歷各個品次嗎？雖然不依次經歷各個品，但各個品的惑業都斷盡，各個品的禪定都生髮。 又如三藏教的佛，一念相應就能見思惑頓盡，佛的功德一時顯現。因為根器銳利，所以不用按照品秩。銳利雖然超越品秩，但品秩不能廢除。為什麼呢？因為諸佛教門的法就是這樣的。 問：利根（根器銳利）能夠超越，舍利弗（佛陀十大弟子之一，以智慧著稱）最銳利，為什麼沒有超越？ 答：小乘（聲聞乘）引導鈍根（根器遲鈍）的人，讓他們按照品次休息，所以不超越。舍利弗大智，應該作為轉法輪的將領，分別品秩，所以七日，或者說十五日沒有超越。阿...

【English Translation】 English version Reaching the Ten Faiths position, habitual tendencies are completely eradicated. The Avatamsaka Sutra says: 'At the moment of initial aspiration, both correct practice and habitual tendencies are simultaneously and completely eradicated, with nothing remaining.' Correct practice and habitual tendencies outside the realm (referring to beyond the Three Realms) are not completely eradicated; what is spoken of here is only the complete eradication of correct practice and habitual tendencies within the realm. The Avatamsaka Sutra says: 'Having initially aspired, one has already surpassed Muni (Shakyamuni Buddha).' This is the meaning. How does one surpass? Both correct practice and habitual tendencies are completely eradicated, enabling one to accomplish Buddhahood through the eight phases of manifestation; this is to be on par. Furthermore, the perfect cultivation of the Three Contemplations surpasses and excels. If this is so, there should also be instances of Arhats surpassing Bodhisattvas. However, in terms of the Buddha path, Arhats do indeed surpass Bodhisattvas. Again, the preceding positions (referring to the Tripitaka teaching, the Common teaching, the Distinct teaching, and the Perfect teaching) are the same in terms of breaking through provisional names, but they differ in terms of relying on principle and applying wisdom. The Two Vehicles (Arhats and Pratyekabuddhas) of the Tripitaka teaching and the Common teaching break through provisional names, and at the time of death in the mundane truth (referring to the reality of the world), they cannot emerge from emptiness and lack the ability to be reborn freely. The Bodhisattvas of the Common teaching break through provisional names, and at the time of death in the mundane truth, they can still emerge from emptiness and be reborn freely. If the karmic conditions for teaching are exhausted, they reduce their bodies to ashes and realize emptiness. The Distinct teaching breaks through provisional names, and at the time of death in the mundane truth, they can also emerge from emptiness and be reborn freely, in order to reveal the Middle Way and ultimately not abide in emptiness. The Perfect teaching breaks through provisional names, and since they immediately see the truth, it is also entering into provisionality, and it is also entering into the Middle Way. They perfectly subdue ignorance. If it is said that the Two Vehicles and Bodhisattvas are the same in terms of wisdom and cutting off delusions, but differ only in terms of transforming others (teaching others), this is the view of the Common teaching. If it is said that the Two Vehicles and Bodhisattvas differ in wisdom but are the same in cutting off delusions, this is the view of the Distinct teaching and the Perfect teaching. Question: Breaking through the delusions of thought (delusions about worldly things) to enter emptiness usually requires breaking through the eighty-one categories of delusions of thought. Why is there talk of transcending the stages of attainment? Answer: The categories are distinguished sequentially with preceding and following numbers, but practitioners do not necessarily enter according to the order of the categories. If, in the Tripitaka teaching, after the sixteen moments of mind, there is a single thought that transcends the stage of attainment, reaching the Anagamin (Non-Returner) stage, or transcending to the Arhat (Worthy One) stage. Would one still need to repeatedly experience each category as before? Although one does not sequentially experience each category, the delusions of each category are completely eradicated, and the samadhis of each category arise. Furthermore, like the Buddha of the Tripitaka teaching, with a single thought in accordance, the delusions of views and thoughts are completely eradicated, and the merits of the Buddha manifest all at once. Because the faculties are sharp, one does not need to follow the order of the categories. Although sharpness transcends the categories, the categories cannot be abolished. Why? Because the Dharma of the teachings of all Buddhas is like this. Question: Those with sharp faculties can transcend, and Shariputra (one of the Buddha's ten great disciples, known for his wisdom) was the sharpest. Why did he not transcend? Answer: The Small Vehicle (Shravaka Vehicle) guides those with dull faculties, allowing them to rest according to the categories, so they do not transcend. Shariputra, with his great wisdom, should be a general who turns the Dharma wheel, distinguishing the categories, so he did not transcend for seven days, or fifteen days. A...

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難為作侍者。故不超。非無智力也。通教菩薩智利二乘。亦應有超。荷負眾生而作導首。廣須分別故不論超。別圓二教亦如是。雖有超與不超。終是破思假遍也。超果凡有四。一本斷超。二小超。三大超。四大大超。本在凡地得非想定。今發無漏第十六心滿。即得阿那含。本在凡地或得初禪二三四禪。今十六心滿亦是阿那含。本在凡地欲界九品隨以世智斷之多少第十六心滿。隨本斷超果。皆名本斷超。若凡地未得禪。十六心滿。超能兼除欲界諸品。或三兩品者。即是家家一種子等。即是小超。本在凡地聽法聞唱善來。成羅漢者。即是大超。如佛一念正習俱盡。此名大大超。圓人根最利。復是實說復無品秩。此則最能超。瓔珞明頓悟如來。法華一剎那便成正覺。從此義則有超。慈悲誓願重大此則不超。凈名云。雖成佛道度眾生而行菩薩道。此則亦超亦不超。實相理則無超無不超。隨機則遍動任理則常寂云云。

○三四門料簡者。夫見思兩惑障通別二理。若破障顯理非門不通。阿毗曇明。我人眾生如龜毛兔角求不可得唯有實法。迷此實法橫起見思。見思無常唸唸不住。實法遷動分分生滅。如此觀者能破單復具足諸見。亦破三界八十一品思。成因果惑智等不生。是名三藏有門破法之意。鹿苑初開。拘鄰五人先獲清凈。

【現代漢語翻譯】 現代漢語譯本：難以擔任侍者，所以不能超越。並非沒有智慧和能力。通教菩薩的智慧和能力超過二乘，也應該有超越。因為他們肩負著引導眾生的重任，需要廣泛地分辨，所以不討論超越。別教和圓教也是如此。雖然有超越和不超越，最終都是破除思惑，證遍一切處。

超越果位大致有四種：一是本斷超，二是小超，三大超，四大超。本斷超是指原本在凡夫地獲得了非想定，現在發起無漏的第十六心圓滿，就證得阿那含果。或者原本在凡夫地獲得了初禪、二禪、三禪、四禪，現在十六心圓滿也是阿那含果。或者原本在凡夫地，用世間的智慧斷除了欲界九品煩惱的多少，第十六心圓滿，隨著原本斷除的多少而超越果位，都稱為本斷超。如果凡夫地沒有獲得禪定，十六心圓滿，超越能夠兼帶去除欲界的各種品級，或者三兩品，這就是家家、一種子等，就是小超。原本在凡夫地聽聞佛法，聽到『善來』而成就阿羅漢的，就是大超。如同佛陀一念之間正使和習氣都斷盡，這稱為大大超。圓教的人根器最銳利，又是實說，又沒有品位次第，因此最能超越。《瓔珞經》闡明頓悟如來，《法華經》說一剎那間便成就正覺。從這個意義上說，就有超越。慈悲誓願重大，這樣就不超越。《維摩詰經》說：『雖然成就佛道，度化眾生，仍然行菩薩道。』這也就是亦超亦不超。從實相理體上說，無所謂超越和不超越。隨順機緣則普遍變動，依憑理體則恒常寂靜，等等。

三四門料簡：見惑和思惑這兩類煩惱，障礙了通教和別教的兩種真理。如果破除了這些障礙，顯現了真理，那麼任何法門沒有不通達的。《阿毗曇》闡明，我、人、眾生等，如同龜毛兔角，尋求是不可得的，只有真實之法。迷惑于這個真實之法，橫生見惑和思惑。見惑和思惑是無常的，唸唸不住。真實之法遷流變動，分分生滅。如此觀照，能夠破除單、復、具足等各種見解，也能破除三界八十一品思惑，使因果、惑、智等不再產生。這稱為三藏教有門破法的含義。鹿野苑初次開演佛法，憍陳如等五人首先獲得清凈。

【English Translation】 English version: It is difficult to be an attendant, therefore one cannot transcend. It is not that they lack wisdom and power. The wisdom and power of the Tong (common) teaching Bodhisattvas surpass those of the Two Vehicles, so they should also have transcendence. Because they bear the responsibility of guiding sentient beings and need to distinguish widely, transcendence is not discussed. The Separate and Perfect teachings are also like this. Although there is transcendence and non-transcendence, in the end, it is breaking through the delusions of thought and realizing pervasiveness.

There are roughly four types of transcending fruition: first, fundamental severance transcendence; second, small transcendence; third, great transcendence; and fourth, great great transcendence. Fundamental severance transcendence refers to originally attaining the state of non-perception in the realm of ordinary beings, and now, with the arising of the sixteenth mind of non-outflow, one attains the Anagamin fruit. Or, originally attaining the first, second, third, or fourth dhyana in the realm of ordinary beings, now, with the completion of the sixteenth mind, one also attains the Anagamin fruit. Or, originally in the realm of ordinary beings, using worldly wisdom to sever varying amounts of the nine grades of desire realm afflictions, with the completion of the sixteenth mind, one transcends the fruition according to the amount originally severed, all of which are called fundamental severance transcendence. If one has not attained dhyana in the realm of ordinary beings, and the sixteenth mind is completed, the transcendence can also remove various grades of the desire realm, or three or two grades, which are the 'family to family' or 'one seed' types, which is small transcendence. Originally hearing the Dharma in the realm of ordinary beings, hearing 'Welcome!' and becoming an Arhat, that is great transcendence. Like the Buddha, in a single thought, both the primary afflictions and habitual tendencies are exhausted, this is called great great transcendence. People of the Perfect Teaching have the sharpest faculties, and it is also the actual teaching, without grades or order, therefore they are most capable of transcendence. The Inglaka Sutra clarifies the sudden enlightenment of the Tathagata, and the Lotus Sutra says that one attains perfect enlightenment in an instant. From this meaning, there is transcendence. Great vows of compassion are heavy, so there is no transcendence. The Vimalakirti Sutra says: 'Although accomplishing the Buddha path, one still practices the Bodhisattva path to liberate sentient beings.' This is both transcendence and non-transcendence. From the perspective of the reality of suchness, there is neither transcendence nor non-transcendence. Following conditions, it is universally moving; relying on principle, it is eternally still, and so on.

Regarding the three and four gates of analysis: The two categories of delusions, views and thoughts, obstruct the two truths of the Common and Separate teachings. If these obstructions are broken and the truth is revealed, then no Dharma gate is not accessible. The Abhidhamma clarifies that 'I,' 'person,' 'sentient being,' etc., are like turtle hair or rabbit horns, impossible to find; there is only real Dharma. Deluded by this real Dharma, one gives rise to views and thoughts. Views and thoughts are impermanent, not abiding for a moment. Real Dharma is flowing and changing, arising and ceasing moment by moment. Observing in this way, one can break through various views such as single, compound, and complete, and also break through the eighty-one grades of thought delusions in the three realms, so that cause and effect, delusion, wisdom, etc., no longer arise. This is called the meaning of the Three Storehouse Teaching's gate of breaking through Dharma. When the Deer Park was first opened, the five ascetics, including Kondanna, first attained purity.

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又頞鞞說三諦。身子破見。經七日後得阿羅漢。千二百等多於有門見第一義。大論云。若得般若方便。入阿毗曇不墮有中。大集云。常見之人說異念斷。即是溝港斷結之義。豈非有門破假意耶。成論人云何斥言是調心方便而不得道耶。若成論所明。我人本無雖有實法浮虛非有。若迷此浮虛。橫起見思流轉生死。觀此見思皆三假浮虛。假實皆無。名平等空。修如此觀破單復具足無量諸見。亦破八十一品諸思。成惑智因果等不生。是名三藏空門破法之意。故彼論云。我今正欲明三藏中實義。實義者空是。阿含經云。是老死誰老死。二俱邪見。是老死即是法空。誰老死即眾生空。又云。佛法身者即是空也。須菩提空智偏明。能于石室見佛法身。故大品中被加說空。身子被加說般若。佛欲以大空並小空。大智並小智。故令二人轉教。大論云。若不得般若方便入空。墮無中。大集云。斷見之人說一念斷。豈非平等空意。當知三藏復說空門阿毗曇人云何蕩言是大乘空義。若如迦旃延申其所入之門。造昆勒論傳南天竺。假無同前。實法亦有亦無。若起定相橫起見思。觀此實法有無從容。亦破單復等見八十一思。成惑智因果等不生。是名三藏亦空亦有門破法之意。故大論云。若得般若方便入昆勒門。不墮有無中。非空非有門者。如釋論

【現代漢語翻譯】 現代漢語譯本 頞鞞（Arbuda，人名）又闡述了三諦。身子（Śāriputra，舍利弗）通過破除（錯誤的）見解，在七日後證得阿羅漢果。一千二百多人傾向於『有』的法門，認為這是第一義諦。《大智度論》中說，如果得到般若（Prajñā，智慧）的方便，進入阿毗曇（Abhidharma，論藏）就不會墮入『有』中。《大集經》中說，持常見的人說異念斷滅，這就像溝渠港灣斷絕了結縛的意義。這難道不是『有』的法門破除了虛假的意念嗎？ 成實論（Satyasiddhi-śāstra）的人為什麼斥責（這種調伏心意的方法）只是調心的方便，而不能得道呢？如果按照成實論所闡明的，『我』和『人』本來就沒有，即使有真實的法，也是虛浮不實的。如果迷惑于這種虛浮不實，就會橫生見解和思惑，在生死中流轉。觀察這些見解和思惑，都是三種虛假的、虛浮不實的。無論是假的還是實的，都沒有，這就叫做平等空。修習這樣的觀想，可以破除單一的、複合的、具足的無量種見解，也可以破除八十一品思惑。惑、智、因、果等都不會產生，這就是三藏（Tripiṭaka，經、律、論）中空門破除法的意義。所以那部論典說，我現在正是要闡明三藏中的真實意義，而真實的意義就是空。阿含經中說，『是老死，誰老死？』這兩種都是邪見。『是老死』，這就是法空；『誰老死』，這就是眾生空。又說，佛法身就是空。須菩提（Subhūti）的空智特別明瞭，能夠在石室中見到佛法身。所以《大品般若經》中被（佛）加以宣說空。身子被（佛）加以宣說般若。佛想要用大空併合小空，用大智併合小智，所以讓這兩人互相教導。《大智度論》中說，如果不得般若的方便進入空，就會墮入『無』中。《大集經》中說，持斷見的人說一念斷滅，這難道不是平等空的意義嗎？ 應當知道三藏也闡述了空門，阿毗曇的人為什麼否定說是大乘的空義呢？如果像迦旃延（Kātyāyana）那樣，闡述他所進入的法門，造了《昆勒論》（Jñānaprasthāna-śāstra），傳到南天竺，（認為）假有的和前面一樣，實法也是亦有亦無。如果生起定相，橫生見解和思惑，觀察這些實法的有和無，從容自在，也可以破除單一的、複合的等見解和八十一思惑。惑、智、因、果等都不會產生，這就是三藏中亦空亦有門破除法的意義。所以《大智度論》中說，如果得到般若的方便進入《昆勒論》的法門，就不會墮入『有』和『無』中。至於非空非有門，就像《釋論》（Mahāprajñāpāramitopadeśa）所說的那樣。

【English Translation】 English version Furthermore, Arbuda explained the three truths. Śāriputra broke through his views and attained Arhatship after seven days. More than twelve hundred people favored the 'existence' (有) school, considering it the ultimate truth. The Mahāprajñāpāramitopadeśa states that if one obtains the expedient of Prajñā (般若，wisdom) and enters the Abhidharma (阿毗曇，doctrines), one will not fall into 'existence'. The Mahāsaṃnipāta Sūtra says that those who hold to eternalism speak of the annihilation of different thoughts, which is like severing the bonds in ditches and harbors. Is this not the 'existence' school breaking through false ideas? Why do the proponents of the Satyasiddhi-śāstra criticize it as merely an expedient for taming the mind, incapable of leading to enlightenment? According to the Satyasiddhi-śāstra, 'self' and 'person' are fundamentally non-existent, and even real dharmas are floating and unreal. If one is deluded by this floating unreality, one will give rise to views and thoughts, transmigrating in samsara. Observing these views and thoughts, they are all three kinds of false, floating unreality. Whether false or real, both are non-existent, which is called equality and emptiness. Cultivating such contemplation can break through countless views, whether singular, composite, or complete, and also break through the eighty-one categories of thoughts. Afflictions, wisdom, causes, and effects do not arise, which is the meaning of the emptiness gate in the Tripiṭaka (三藏，the three baskets of Buddhist scriptures) for breaking through dharmas. Therefore, that treatise says, 'I now intend to clarify the true meaning in the Tripiṭaka, and the true meaning is emptiness.' The Agama Sutra says, 'Is it old age that dies, or who is it that dies?' Both are wrong views. 'Is it old age that dies?' This is the emptiness of dharmas. 'Who is it that dies?' This is the emptiness of beings. It also says that the Dharmakāya (佛法身，Dharma body) of the Buddha is emptiness. Subhūti's (須菩提) wisdom of emptiness is particularly clear, enabling him to see the Dharmakāya of the Buddha in the stone chamber. Therefore, in the Large Perfection of Wisdom Sutra, emptiness is emphasized. Śāriputra (身子) is emphasized for Prajñā. The Buddha wanted to combine great emptiness with small emptiness, and great wisdom with small wisdom, so he had these two teach each other. The Mahāprajñāpāramitopadeśa says that if one does not obtain the expedient of Prajñā to enter emptiness, one will fall into 'non-existence'. The Mahāsaṃnipāta Sūtra says that those who hold to annihilationism speak of the annihilation of a single thought. Is this not the meaning of equality and emptiness? It should be known that the Tripiṭaka also expounds the emptiness gate. Why do the proponents of the Abhidharma deny that it is the emptiness doctrine of Mahayana? If, like Kātyāyana (迦旃延), one expounds the gate one has entered and composes the Jñānaprasthāna-śāstra (昆勒論), transmitting it to South India, the false existence is the same as before, and real dharmas are also both existent and non-existent. If one gives rise to fixed characteristics and generates views and thoughts, observing the existence and non-existence of these real dharmas with ease, one can also break through singular, composite, and other views, as well as the eighty-one categories of thoughts. Afflictions, wisdom, causes, and effects do not arise, which is the meaning of the gate of both emptiness and existence in the Tripiṭaka for breaking through dharmas. Therefore, the Mahāprajñāpāramitopadeśa says that if one obtains the expedient of Prajñā to enter the gate of the Jñānaprasthāna-śāstra, one will not fall into 'existence' and 'non-existence'. As for the gate of neither emptiness nor existence, it is as explained in the Mahāprajñāpāramitopadeśa (釋論).

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明車匿心調柔軟。當爲說那陀迦旃延經。離有離無乃可得道。此觀亦能破單復諸見八十一思。從假入空成惑智因果等無生。即是三藏非有非無門破假之意。當知車匿得小乘道。不可濫為大乘中道門也。如此四門悉稱為溝港得道者。以溝港是初果故也。勝者更別受其名。致有三門之別。亦得通是溝港。有門無常溝港。無門空平等溝港。亦有亦無門從容溝港。非有非無門雙非溝港。溝港皆是四門之初果也。四門觀別見真諦同。如城有四門會通不異。故大集云。常見之人說異念斷。斷見之人說一念斷。二人雖殊論其得道更無差別。大經。五百比丘各說身因無非正說。跋摩云。諸論各異端修行理無二。偏執有是非達者無違諍。於時宋家盛弘成實。異執競起作偈譏之。然真諦寂寥實非一四。身子曰。吾聞解脫之中無有言說。豈可四門標榜。若生定執悉不得道何獨有門。若祛見思四門皆得何獨空門。不應獨言論主義成。數人義壞。若得四悉檀意論數俱成。若不得意論數俱壞。乃至非有非無門亦如是。若言有門明法相粗。空門明法細。巧拙相望為成壞者。三門俱劣。非獨一門。何故四門好相形斥。良由二乘自度。但從一道直入。偏據不融。後人晚學因此生過。三藏菩薩則不知此。析空伏惑偏學四門。為化他故廣識法相。成佛之時名正

【現代漢語翻譯】 現代漢語譯本： 當車匿（Channa，佛陀的御者）心調伏柔軟時，應為他說《那陀迦旃延經》（Nalanda Kaccayana Sutta）。 離開『有』和『無』的執著，才能證得道果。 這種觀法也能破除單見、復見等各種見解，以及八十一思惑。 從虛假進入空性，形成迷惑、智慧、因果等，實際上都是無生的。 這就是三藏中『非有非無』之門破除虛假的意義。 應當知道，車匿證得的是小乘道，不可混淆為大乘的中道之門。 像這樣，四門都被稱為『溝港』得道者，因為『溝港』是初果須陀洹的境界。 殊勝者會另外接受其名號，因此有三門的區別，也可以統稱為『溝港』。 『有門』是無常的『溝港』，『無門』是空和平等的『溝港』，『亦有亦無門』是從容的『溝港』，『非有非無門』是雙非的『溝港』。 『溝港』都是四門中的初果境界。 四門觀法不同，但見真諦是相同的，就像城有四門，會通之處沒有差異。 所以《大集經》（Mahasamaya Sutta）說：『常見之人說異念斷，斷見之人說一念斷，二人雖殊，論其得道更無差別。』 《大般涅槃經》（Mahaparinirvana Sutra）說：『五百比丘各說身因，無非正說。』 跋摩（B跋摩）說：『諸論各異端，修行理無二。 偏執有是非，達者無違諍。』 當時宋朝盛行弘揚成實宗，各種不同的執見競相興起，有人作偈譏諷。 然而真諦寂靜寥廓，實際上並非單一或四種。 舍利弗（Sariputta）說：『我聽說解脫之中沒有言說，怎麼可以用四門來標榜呢？』 如果產生固定的執著，就都不能得道，又豈止是『有門』呢？ 如果祛除見惑和思惑，四門都可以得道，又豈止是『空門』呢？ 不應只談論主義的成就，而使多數人的義理遭到破壞。 如果懂得四悉檀（Sisya，四種成就）的意義，那麼論和數都能成就；如果不懂得四悉檀的意義，那麼論和數都會遭到破壞。 乃至『非有非無門』也是如此。 如果說『有門』闡明法相粗顯，『空門』闡明法細微，以技巧的優劣來互相比較，從而論定成敗，那麼三門都同樣低劣，並非只有一門。 為什麼四門要互相排斥呢？ 這是因為二乘人只求自度，只從一道直接進入，偏執而不圓融，後人學習較晚，因此產生過失。 三藏菩薩則不會這樣，他們爲了降伏迷惑而分析空性，偏重學習四門，爲了教化他人而廣泛了解法相，在成佛的時候才名為正知。

【English Translation】 English version: When the mind of Channa (the charioteer of the Buddha) is subdued and gentle, one should explain to him the Nalanda Kaccayana Sutta. Only by detaching from the attachment to 'existence' and 'non-existence' can one attain the path. This contemplation can also break through various views such as singular and multiple views, as well as the eighty-one kinds of delusive thoughts. From entering emptiness from the false, forming delusion, wisdom, cause and effect, etc., are actually unborn. This is the meaning of breaking through the false with the 'neither existence nor non-existence' gate in the Tripitaka. It should be known that Channa attained the path of the Hinayana, and it should not be confused with the Middle Way gate of the Mahayana. In this way, all four gates are called 'ditch-harbor' attainers, because 'ditch-harbor' is the realm of the first fruit, Srotapanna. The superior ones will receive other names, hence the distinction of the three gates, which can also be collectively called 'ditch-harbor'. The 'existence gate' is the impermanent 'ditch-harbor', the 'non-existence gate' is the empty and equal 'ditch-harbor', the 'both existence and non-existence gate' is the leisurely 'ditch-harbor', and the 'neither existence nor non-existence gate' is the double negation 'ditch-harbor'. 'Ditch-harbor' is the realm of the first fruit in all four gates. The four gates have different contemplations, but seeing the true reality is the same, just like a city has four gates, and the points of convergence are no different. Therefore, the Mahasamaya Sutta says: 'Those who have the view of permanence say that different thoughts are cut off, and those who have the view of annihilation say that one thought is cut off. Although the two are different, there is no difference in their attainment of the path.' The Mahaparinirvana Sutra says: 'The five hundred Bhikkhus each spoke of the causes of the body, and none of them were incorrect.' B跋摩 said: 'The theories are different, but the principle of practice is not different. Attachment has right and wrong, but those who understand have no disputes.' At that time, the Satyasiddhi School was popular in the Song Dynasty, and various different attachments arose, and someone composed a verse to ridicule it. However, the true reality is quiet and vast, and is actually not singular or fourfold. Sariputta said: 'I have heard that there is no speech in liberation, how can one use the four gates to promote it?' If fixed attachments arise, then one cannot attain the path, and is it only the 'existence gate'? If one removes the delusions of views and thoughts, all four gates can lead to the path, and is it only the 'emptiness gate'? One should not only talk about the achievements of the doctrine, and cause the destruction of the meaning of the majority. If one understands the meaning of the four siddhantas (Sisya, four kinds of accomplishments), then both the theory and the number can be accomplished; if one does not understand the meaning of the four siddhantas, then both the theory and the number will be destroyed. Even the 'neither existence nor non-existence gate' is the same. If one says that the 'existence gate' elucidates the coarse aspects of phenomena, and the 'emptiness gate' elucidates the subtle aspects of phenomena, and compares them with the superiority of skill, thereby determining success or failure, then all three gates are equally inferior, not just one gate. Why should the four gates repel each other? This is because the Sravakas and Pratyekabuddhas only seek self-liberation, and only enter directly from one path, being biased and not harmonious. Later learners learn later, and therefore make mistakes. The Bodhisattvas of the Tripitaka will not do this. They analyze emptiness to subdue delusions, and focus on learning the four gates, and widely understand the aspects of phenomena in order to teach others, and are called Right Knowledge at the time of becoming a Buddha.

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遍知。故釋論引迦旃延子明菩薩義云。釋迦菩薩初值釋迦佛發心。至罽那尸棄佛。是初阿僧祇。心不知作佛。口亦不說。次至然燈佛為二。毗婆尸佛為三。行六度滿各有時節。如尸毗代鴿是檀滿。乃至劬嬪大臣分閻浮提是般若滿。百劫種三十二相。論因則指釋迦。論果則指彌勒。遍行四門道法伏薄煩惱。龍樹難云。薄即是斷。如斯陀含侵六品思名為薄地。汝既不斷。那得稱薄。故知但是伏道論薄耳。三十四心方乃稱斷。雖能如此猶是初教方便之說。涅槃稱為半字。法華名二十年中常令除糞。釋論名為拙醫。維摩稱為貧所樂法。天親呼為下劣乘。皆指此四門非今所用也。次通教四門不同者。若明一切假實從無明生。無明如幻。所生一切亦皆如幻。如幻雖如虛空。而有如幻破假之觀。雖如虛空而如虛空生。故云諸法不生而般若生。如是觀慧能破諸見諸思。成惑智因果等不生。是名有門觀意也。若言假實諸法體如幻化。乃至涅槃亦如幻化。幻化是易解之空。涅槃是難解之空。舉易況難而難易皆空。亦如幻人與空共鬥。能觀所觀性皆寂滅。如此空慧體諸見思即幻而真。能成惑智因果無生。是名空門破假之意。若明一切法如鏡中像見不可見。見是亦有。不可見是亦無。雖無而有雖有而無。如是觀者能破諸法見思。成惑智因果無生

{ "translations": [ "現代漢語譯本：", "遍知（Sarvajna，指佛陀的智慧）。所以《釋論》引用迦旃延子（Katyayaniputra）闡明菩薩的意義說：『釋迦菩薩最初遇到釋迦佛（指過去佛）時發菩提心，直到罽那尸棄佛（Kanakasikhin Buddha），這是第一個阿僧祇劫（asamkhya-kalpa，極長的時間單位）。此時心中還不知道如何成佛，口中也沒有說出來。』接下來到燃燈佛（Dipankara Buddha）是第二個阿僧祇劫，到毗婆尸佛（Vipasyin Buddha）是第三個阿僧祇劫。菩薩修行六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）圓滿各有其時節，例如尸毗王（Sibi）捨身救鴿是佈施圓滿，乃至劬嬪大臣（Krkin）分割閻浮提（Jambudvipa，人世間）是般若（prajna，智慧）圓滿。一百劫中修集三十二相（lakshana，佛陀的身體特徵）。從因上來說是指釋迦牟尼佛（Sakyamuni Buddha），從果上來說是指彌勒佛（Maitreya）。普遍地在四門（指四諦法門）中修行，調伏輕微的煩惱。龍樹菩薩（Nagarjuna）質疑說：『輕微就是斷除。如同斯陀含（Sakrdagamin，二果羅漢）斷除六品思惑稱為薄地。你既然沒有斷除，怎麼能稱為輕微？』所以知道這只是在伏道上談論輕微罷了。要經過三十四心才能稱為斷除。雖然能夠做到這樣，仍然是初教（指聲聞乘）方便之說。《涅槃經》（Nirvana Sutra）稱之為半字，《法華經》（Lotus Sutra）說『二十年中常令除糞』，《釋論》稱之為拙劣的醫生，《維摩經》（Vimalakirti Sutra）稱之為貧窮者所喜愛的法，天親菩薩（Vasubandhu）稱之為下劣乘。都是指這四門，不是現在所用的。", "其次，通教（Sadharana-yana）的四門與別教不同。如果說明一切假法和實法都是從無明（avidya，根本的迷惑）產生的，無明就像幻象，所產生的一切也都是幻象。幻象雖然像虛空一樣，但有如幻象般破除假法的觀照。雖然像虛空一樣，但又像從虛空中產生。所以說諸法不生而般若生。這樣的觀慧能夠破除各種見解和思惑，使惑、智、因、果等都不生，這叫做有門觀的意義。如果說假法和實法諸法的本體都像幻化一樣，乃至涅槃（nirvana，寂滅）也像幻化一樣。幻化是容易理解的空，涅槃是難以理解的空。用容易理解的來比況難以理解的，那麼難易都是空。也像幻化的人與空搏鬥，能觀的與所觀的，其自性都是寂滅的。這樣的空慧，使各種見解和思惑，當下就是幻化而真實。能夠成就惑、智、因、果的無生，這叫做空門破假的意義。如果說明一切法像鏡中的影像，見是不可見，見是也有，不可見是也沒有。雖然沒有卻有，雖然有卻沒有。這樣觀照的人，能夠破除諸法的見解和思惑，成就惑、智、因、果的無生。", "", "english_translations": [ "English version:", "Sarvajna (Omniscient, referring to the wisdom of the Buddha). Therefore, the Shastra quotes Katyayaniputra explaining the meaning of Bodhisattva, saying: 'Sakyamuni Bodhisattva initially encountered Sakyamuni Buddha (referring to a past Buddha) and generated the Bodhi mind, until Kanakasikhin Buddha, this is the first asamkhya-kalpa (an immeasurably long period of time). At this time, the mind did not know how to become a Buddha, and the mouth did not speak of it.' Next, reaching Dipankara Buddha is the second asamkhya-kalpa, and reaching Vipasyin Buddha is the third asamkhya-kalpa. The Bodhisattva's practice of the six paramitas (perfections: generosity, discipline, patience, diligence, concentration, and wisdom) is fulfilled at different times, such as King Sibi sacrificing his body to save a dove is the perfection of generosity, and Krkin dividing Jambudvipa (the human world) is the perfection of prajna (wisdom). In a hundred kalpas, he cultivates the thirty-two lakshanas (marks, physical characteristics of the Buddha). In terms of cause, it refers to Sakyamuni Buddha, and in terms of effect, it refers to Maitreya Buddha. Universally practicing in the four gates (referring to the Four Noble Truths), subduing slight afflictions. Nagarjuna Bodhisattva questioned: 'Slight means to cut off. Like a Sakrdagamin (Once-Returner Arhat) cutting off the six grades of thought-delusions is called the thin ground. Since you have not cut off, how can you be called slight?' Therefore, it is known that this is only discussing slightness on the path of subduing. It takes thirty-four minds to be called cutting off. Although one can do this, it is still a provisional teaching of the initial teaching (referring to the Sravaka-yana). The Nirvana Sutra calls it a half-word, the Lotus Sutra says 'constantly causing them to remove dung for twenty years,' the Shastra calls it a clumsy doctor, the Vimalakirti Sutra calls it the Dharma that the poor delight in, and Vasubandhu Bodhisattva calls it the inferior vehicle. All refer to these four gates, which are not used now.", "Secondly, the four gates of the Sadharana-yana (Common Vehicle) are different from the Separate Teaching. If it is explained that all false and real dharmas arise from avidya (ignorance, fundamental delusion), and avidya is like an illusion, then everything that arises is also an illusion. Although illusion is like emptiness, there is a contemplation of breaking through the false as if it were an illusion. Although it is like emptiness, it is also like arising from emptiness. Therefore, it is said that dharmas do not arise, but prajna arises. Such wisdom can break through various views and delusions, so that delusion, wisdom, cause, and effect do not arise, which is called the meaning of the gate of existence. If it is said that the essence of false and real dharmas is like illusion, and even nirvana (extinction) is like illusion. Illusion is an easily understood emptiness, and nirvana is a difficult to understand emptiness. Using the easily understood to compare the difficult to understand, then both the difficult and the easy are empty. It is also like an illusory person fighting with emptiness, the nature of both the observer and the observed is extinguished. Such emptiness-wisdom makes various views and delusions immediately illusory and true. It can accomplish the non-arising of delusion, wisdom, cause, and effect, which is called the meaning of the gate of emptiness breaking through the false. If it is explained that all dharmas are like images in a mirror, seeing is the invisible, seeing is also existence, and the invisible is also non-existence. Although there is non-existence, there is existence, and although there is existence, there is non-existence. A person who contemplates in this way can break through the views and delusions of all dharmas, and accomplish the non-arising of delusion, wisdom, cause, and effect." ] }

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。是名亦空亦有門破假觀之意也。既言幻化豈當有無。不當有故不從有有。不當無故不從無無。如此觀慧能破諸法見思。成惑智因果等無生。是名非有非無門破假觀意。若三藏約實色起見。以溝港析觀雙非二見。如實柱實破。通教約幻色起見。以即空體觀雙非二見。如鏡中柱。體而論破故言非有非無。雖非中道而是體法虛融凈諸見著。故論云。般若波羅蜜。譬如大火焰四邊不可取。彼偈具四門意細尋甚自分明。又云。般若有四種相。又云。四門入清涼池。皆是四門之誠證也。若不取著皆能通入。若取著者即為所燒。佛為示人無諍法說此四門觀也。問。佛何處示人諍法。答。佛不示人諍法眾生不解執而成諍。三藏淺近四門相妨執諍易生。如成論人撥毗曇云。是調心方便全不得道。毗曇人云。唯是見有得道空屬大乘。此二論師失四門意。浪撥浪擋見執鏗然。諍計易起。名此為示人諍法耳。通教體法如幻化無復實色。但有名字。名字易虛。扶順無乖少生諍計。大論形斥三藏云。余經多示人諍法。般若示人無諍法。亦名如實巧度。中論云。諸法實相三人共得。大品名為三乘之人。同以無言說道。斷煩惱見第一義。亦名共般若。涅槃名為三獸度河。皆是通教四門觀意。亦非今所用也。次別教四門者。即是觀別理斷別惑。不與前同

【現代漢語翻譯】 這被稱為亦空亦有門，是破除假觀之意。既然說是幻化，怎麼會有有無之說呢？不應該執著于『有』，所以不是從『有』而『有』；不應該執著于『無』，所以不是從『無』而『無』。這樣的觀慧能夠破除對諸法的見思，使惑、智、因、果等達到無生。這被稱為非有非無門，是破除假觀之意。如果三藏教義是基於對實色的執著而產生見解，那麼用溝港析觀的方法可以同時否定兩種見解，就像真實的柱子被真實地破除一樣。通教教義是基於對幻色的執著而產生見解，用即空體觀的方法可以同時否定兩種見解，就像鏡子中的柱子。從本體上進行破除，所以說非有非無。雖然不是中道，但是本體之法虛融清凈，可以消除各種見解的執著。所以《大智度論》說：『般若波羅蜜，譬如大火焰，四邊不可取。』這首偈頌包含了四門之意，仔細尋思非常明白。又說：『般若有四種相。』又說：『四門入清涼池。』這些都是四門觀的真實證明。如果不執著，都能通達進入；如果執著，就會被燒燬。佛爲了教導人們無諍之法，才說了這四門觀。問：佛在什麼地方教導人們諍法？答：佛不教導人們諍法，是眾生不理解而執著，才產生了諍論。三藏教義淺顯，四門之間容易相互妨礙，容易產生執著和諍論。比如成實論的人否定毗曇宗，說毗曇宗只是調心的方便，完全不能得道。毗曇宗的人說：只有見『有』才能得道，『空』屬於大乘。這兩個論師都失去了四門觀的真意，隨意否定和阻擋，見解執著而強烈，容易產生諍論。這可以說是教導人們諍法。通教的體法如幻化，沒有真實的色法，只有名字。名字容易虛假，扶持順應，沒有乖戾，很少產生諍論。《大智度論》批評三藏教義說：『其他經典大多教導人們諍法，般若教導人們無諍法。』也叫如實巧度。《中論》說：『諸法實相，三人共得。』《大品般若經》說：三乘之人，共同以無言說道，斷煩惱見第一義，也叫共般若。《涅槃經》說：三獸渡河，都是通教四門觀的含義，也不是現在所用的。接下來是別教的四門，就是觀察別理，斷除別惑，和前面的不同。 這被稱為亦空亦有門，是破除假觀（illusory view）之意。既然說是幻化，怎麼會有有無之說呢？不應該執著于『有』，所以不是從『有』而『有』；不應該執著于『無』，所以不是從『無』而『無』。這樣的觀慧能夠破除對諸法（all dharmas）的見思（wrong views and thoughts），使惑（delusion）、智（wisdom）、因（cause）、果（effect）等達到無生（non-arising）。這被稱為非有非無門，是破除假觀之意。如果三藏（Tripitaka）教義是基於對實色（real form）的執著而產生見解，那麼用溝港析觀（analyzing with ditches and harbors）的方法可以同時否定兩種見解，就像真實（real）的柱子被真實地破除一樣。通教（common teaching）教義是基於對幻色（illusory form）的執著而產生見解，用即空體觀（viewing the substance as emptiness）的方法可以同時否定兩種見解，就像鏡子中的柱子。從本體上進行破除，所以說非有非無。雖然不是中道（Middle Way），但是本體之法虛融清凈，可以消除各種見解的執著。所以《大智度論》（Mahaprajnaparamita Sastra）說：『般若波羅蜜（Prajnaparamita），譬如大火焰，四邊不可取。』這首偈頌包含了四門（four gates）之意，仔細尋思非常明白。又說：『般若有四種相。』又說：『四門入清涼池。』這些都是四門觀的真實證明。如果不執著，都能通達進入；如果執著，就會被燒燬。佛（Buddha）爲了教導人們無諍（non-contention）之法，才說了這四門觀。問：佛在什麼地方教導人們諍法？答：佛不教導人們諍法，是眾生不理解而執著，才產生了諍論。三藏教義淺顯，四門之間容易相互妨礙，容易產生執著和諍論。比如成實論（Satyasiddhi Sastra）的人否定毗曇宗（Abhidharma），說毗曇宗只是調心的方便，完全不能得道。毗曇宗的人說：只有見『有』才能得道，『空』屬於大乘（Mahayana）。這兩個論師都失去了四門觀的真意，隨意否定和阻擋，見解執著而強烈，容易產生諍論。這可以說是教導人們諍法。通教的體法如幻化，沒有真實的色法，只有名字。名字容易虛假，扶持順應，沒有乖戾，很少產生諍論。《大智度論》批評三藏教義說：『其他經典大多教導人們諍法，般若教導人們無諍法。』也叫如實巧度。《中論》（Madhyamaka-karika）說：『諸法實相，三人共得。』《大品般若經》（Mahaprajnaparamita Sutra）說：三乘（Three Vehicles）之人，共同以無言說道，斷煩惱見第一義，也叫共般若。《涅槃經》（Nirvana Sutra）說：三獸渡河，都是通教四門觀的含義，也不是現在所用的。接下來是別教（distinct teaching）的四門，就是觀察別理，斷除別惑，和前面的不同。

【English Translation】 This is called the 'neither empty nor existent' gate, which means breaking the illusory view. Since it is said to be illusory transformation, how can there be existence or non-existence? One should not be attached to 'existence,' so it is not 'existent' from 'existence'; one should not be attached to 'non-existence,' so it is not 'non-existent' from 'non-existence.' Such wisdom of contemplation can break through the views and thoughts regarding all dharmas, enabling delusion, wisdom, cause, effect, etc., to reach non-arising. This is called the 'neither existent nor non-existent' gate, which means breaking the illusory view. If the Tripitaka teachings are based on attachment to real form, then using the method of analyzing with ditches and harbors can simultaneously negate both views, just as a real pillar is truly broken. The common teaching is based on attachment to illusory form, using the contemplation of the substance as emptiness can simultaneously negate both views, like a pillar in a mirror. Breaking through from the substance, hence it is said to be neither existent nor non-existent. Although it is not the Middle Way, the substance of the Dharma is empty and harmonious, purifying all attachments to views. Therefore, the Mahaprajnaparamita Sastra says: 'Prajnaparamita is like a great flame, its four sides cannot be grasped.' This verse contains the meaning of the four gates, and it is very clear upon careful consideration. It also says: 'Prajna has four aspects.' It also says: 'The four gates enter the cool pond.' These are all true proofs of the four gates of contemplation. If one is not attached, one can all penetrate and enter; if one is attached, one will be burned. The Buddha spoke of these four gates of contemplation in order to teach people the Dharma of non-contention. Question: Where did the Buddha teach people the Dharma of contention? Answer: The Buddha did not teach people the Dharma of contention; it is because sentient beings do not understand and are attached that contention arises. The Tripitaka teachings are shallow, and the four gates easily hinder each other, easily leading to attachment and contention. For example, those of the Satyasiddhi Sastra deny the Abhidharma, saying that the Abhidharma is only a means of taming the mind and cannot attain the Way at all. Those of the Abhidharma say: Only by seeing 'existence' can one attain the Way; 'emptiness' belongs to the Mahayana. These two teachers have lost the true meaning of the four gates of contemplation, arbitrarily denying and obstructing, their views are attached and strong, and contention easily arises. This can be said to be teaching people the Dharma of contention. The substance of the common teaching is like illusory transformation, without real form, only names. Names are easily false, supporting and conforming, without perversity, and rarely give rise to contention. The Mahaprajnaparamita Sastra criticizes the Tripitaka teachings, saying: 'Other sutras mostly teach people the Dharma of contention, while Prajna teaches people the Dharma of non-contention.' It is also called skillful means of true reality. The Madhyamaka-karika says: 'The true nature of all dharmas is attained by three people together.' The Mahaprajnaparamita Sutra says: People of the Three Vehicles together use unspoken words to cut off afflictions and see the first principle, which is also called common Prajna. The Nirvana Sutra says: The three animals crossing the river are all the meaning of the four gates of contemplation in the common teaching, and it is not what is used now. Next are the four gates of the distinct teaching, which are to observe distinct principles and cut off distinct delusions, which are different from the previous ones. This is called the 'neither empty nor existent' gate, which means breaking the illusory view (假觀). Since it is said to be illusory transformation, how can there be existence or non-existence? One should not be attached to 'existence,' so it is not 'existent' from 'existence'; one should not be attached to 'non-existence,' so it is not 'non-existent' from 'non-existence.' Such wisdom of contemplation can break through the wrong views and thoughts (見思) regarding all dharmas (諸法), enabling delusion (惑), wisdom (智), cause (因), effect (果), etc., to reach non-arising (無生). This is called the 'neither existent nor non-existent' gate, which means breaking the illusory view. If the Tripitaka (三藏) teachings are based on attachment to real form (實色), then using the method of analyzing with ditches and harbors (溝港析觀) can simultaneously negate both views, just as a real (真實) pillar is truly broken. The common teaching (通教) is based on attachment to illusory form (幻色), using the viewing the substance as emptiness (即空體觀) can simultaneously negate both views, like a pillar in a mirror. Breaking through from the substance, hence it is said to be neither existent nor non-existent. Although it is not the Middle Way (中道), the substance of the Dharma is empty and harmonious, purifying all attachments to views. Therefore, the Mahaprajnaparamita Sastra (大智度論) says: 'Prajnaparamita (般若波羅蜜) is like a great flame, its four sides cannot be grasped.' This verse contains the meaning of the four gates (四門), and it is very clear upon careful consideration. It also says: 'Prajna has four aspects.' It also says: 'The four gates enter the cool pond.' These are all true proofs of the four gates of contemplation. If one is not attached, one can all penetrate and enter; if one is attached, one will be burned. The Buddha (佛) spoke of these four gates of contemplation in order to teach people the Dharma of non-contention (無諍). Question: Where did the Buddha teach people the Dharma of contention? Answer: The Buddha did not teach people the Dharma of contention; it is because sentient beings do not understand and are attached that contention arises. The Tripitaka teachings are shallow, and the four gates easily hinder each other, easily leading to attachment and contention. For example, those of the Satyasiddhi Sastra (成實論) deny the Abhidharma (毗曇宗), saying that the Abhidharma is only a means of taming the mind and cannot attain the Way at all. Those of the Abhidharma say: Only by seeing 'existence' can one attain the Way; 'emptiness' belongs to the Mahayana (大乘). These two teachers have lost the true meaning of the four gates of contemplation, arbitrarily denying and obstructing, their views are attached and strong, and contention easily arises. This can be said to be teaching people the Dharma of contention. The substance of the common teaching is like illusory transformation, without real form, only names. Names are easily false, supporting and conforming, without perversity, and rarely give rise to contention. The Mahaprajnaparamita Sastra criticizes the Tripitaka teachings, saying: 'Other sutras mostly teach people the Dharma of contention, while Prajna teaches people the Dharma of non-contention.' It is also called skillful means of true reality. The Madhyamaka-karika (中論) says: 'The true nature of all dharmas is attained by three people together.' The Mahaprajnaparamita Sutra (大品般若經) says: People of the Three Vehicles (三乘) together use unspoken words to cut off afflictions and see the first principle, which is also called common Prajna. The Nirvana Sutra (涅槃經) says: The three animals crossing the river are all the meaning of the four gates of contemplation in the common teaching, and it is not what is used now. Next are the four gates of the distinct teaching (別教), which are to observe distinct principles and cut off distinct delusions, which are different from the previous ones.

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。次第修次第證不與后同。大經云。聞大涅槃。有無上道大眾正行。發心出家持戒修定觀四諦慧。得二十五三昧。事相次第不殊三藏。但以大涅槃心導于諸法。以此異前。漸修五行以此異后。故稱為別。言四門者。觀幻化見思虛妄色盡別有妙色。名為佛性。大經云。空空者即是外道。解脫者即是不空。即是真善妙色。如來秘藏不得不有。又我者即如來藏。如來藏者即是佛性。如來藏經云。幣帛裹金土摸內像。凡有十譬等。即是有門也。空門者。大經云。迦毗城空。如來藏空。大涅槃空。又云。令諸眾生悉得無色大般涅槃。涅槃非有。因世俗故名涅槃有。涅槃非色非聲。云何而言可得見聞。即是空門。亦空亦有門者。智者見空及與不空。若言空者。則無常樂我凈。若言不空誰復受是常樂我凈。如水酒酪瓶不可說空及以不空。是名亦空亦有門。非有非無門者。絕四離百。言語道斷不可說示。涅槃云。非常非斷名為中道。即是其門也。如此四門得意通入實相。若不得意伏惑方便次第意耳。涅槃名為菩薩聖行。大品名為不共般若。此皆是別教四門意。非今所用也。圓教四門妙理頓說異前二種。圓融無礙異於歷別。云何四門。觀見思假即是法界具足佛法。又諸法即是法性因緣。乃至第一義亦是因緣。大經云。因滅無明。即得熾然

【現代漢語翻譯】 現代漢語譯本 次第修次第證，不與前者相同。《大般涅槃經》說：『聽聞大涅槃，有無上道，大眾如法修行，發心出家，持戒修定，觀四諦慧，得二十五三昧。』這些事相次第與三藏教義沒有不同，只是以大涅槃心來引導諸法，以此區別於前。漸修五行，以此區別於後，所以稱為『別教』。 所說的『四門』，是指觀察幻化，了知見思煩惱虛妄不實，色蘊滅盡后別有妙色，這妙色就是佛性。《大般涅槃經》說：『說空空的是外道，說解脫就是不空，就是真善妙色，如來的秘密藏不得不有。』又說：『我就是如來藏，如來藏就是佛性。』《如來藏經》中用幣帛裹金、土模內像等十個比喻來說明，這就是『有門』。 『空門』，《大般涅槃經》說：『迦毗羅城是空的，如來藏是空的，大涅槃是空的。』又說：『令一切眾生都得到無色的大般涅槃。』涅槃並非實有，因為世俗的緣故才說涅槃是有的。涅槃非色非聲，怎麼能說可以見到聽到呢？這就是『空門』。 『亦空亦有門』，有智慧的人既能見到空，也能見到不空。如果說空，就沒有常樂我凈；如果說不空，誰來承受這常樂我凈呢？就像水、酒、酪瓶，不可說空，也不可說不空，這就是『亦空亦有門』。 『非有非無門』，超越四句，遠離百非，言語道斷，不可說示。《涅槃經》說：『非常非斷名為中道。』這就是『非有非無門』。通過這四門，得意者可以通達實相，不得意者只能作為伏惑的方便，次第漸進而已。《涅槃經》所說的四門名為菩薩聖行，《大品般若經》所說的四門名為不共般若，這些都是別教四門的含義，不是現在所用的。 圓教的四門，以微妙的道理頓悟而說，與前兩種教義不同，圓融無礙，與歷別不同。什麼是四門呢？觀察見思煩惱就是假，即是法界具足佛法。又諸法即是法性因緣，乃至第一義諦也是因緣。《大般涅槃經》說：『因滅無明，即得熾然。』

【English Translation】 English version Successive cultivation and successive realization are not the same as before. The Mahaparinirvana Sutra says: 'Hearing the Great Nirvana, there is the unsurpassed path, and the assembly practices correctly, generating the aspiration for renunciation, upholding the precepts, cultivating concentration, contemplating the Four Noble Truths, and attaining the Twenty-Five Samadhis.' These phenomena and sequences are no different from the Tripitaka teachings, but they are guided by the mind of the Great Nirvana, which distinguishes them from the former. Gradual cultivation of the Five Practices distinguishes it from the latter, hence it is called the 'Distinct Teaching'. The so-called 'Four Gates' refer to observing illusion and understanding that the delusions of views and thoughts are false and unreal, and that after the exhaustion of the form aggregate, there is a wonderful form, which is the Buddha-nature. The Mahaparinirvana Sutra says: 'To say emptiness is emptiness is the way of the heretics; to say liberation is non-emptiness, which is true, good, and wonderful form; the secret treasury of the Tathagata (Thus Come One) must exist.' It also says: 'The 'I' is the Tathagatagarbha (Buddha-womb), and the Tathagatagarbha is the Buddha-nature.' The Tathagatagarbha Sutra uses ten metaphors, such as gold wrapped in cloth and an image inside a clay mold, to illustrate this, which is the 'Gate of Existence'. The 'Gate of Emptiness', the Mahaparinirvana Sutra says: 'Kapilavastu is empty, the Tathagatagarbha is empty, and the Great Nirvana is empty.' It also says: 'To enable all sentient beings to attain the formless Great Nirvana.' Nirvana is not truly existent; it is only said to exist because of worldly conventions. Nirvana is neither form nor sound, so how can it be said to be seen or heard? This is the 'Gate of Emptiness'. The 'Gate of Both Emptiness and Existence', a wise person can see both emptiness and non-emptiness. If one says emptiness, then there is no permanence, bliss, self, or purity; if one says non-emptiness, who will receive this permanence, bliss, self, and purity? Like water, wine, or a cheese bottle, it cannot be said to be empty or non-empty; this is called the 'Gate of Both Emptiness and Existence'. The 'Gate of Neither Existence nor Non-Existence' transcends the four propositions and is far from the hundred negations; words are cut off, and it cannot be spoken or shown. The Nirvana Sutra says: 'Neither permanent nor impermanent is called the Middle Way.' This is the 'Gate of Neither Existence nor Non-Existence'. Through these four gates, those who are successful can penetrate the true nature of reality; those who are not successful can only use them as a means to subdue delusions, progressing gradually. The four gates mentioned in the Nirvana Sutra are called the Holy Practices of the Bodhisattva (Enlightening Being), and the four gates mentioned in the Mahaprajnaparamita Sutra are called the Uncommon Prajna (Wisdom); these are the meanings of the Four Gates of the Distinct Teaching, which are not what are used now. The Four Gates of the Perfect Teaching are explained with subtle principles and sudden enlightenment, which is different from the previous two teachings; they are perfectly harmonized and unobstructed, which is different from the gradual and distinct. What are the Four Gates? Observing the delusions of views and thoughts is falsity, which is the Dharmadhatu (Realm of Reality) complete with the Buddha-dharma. Furthermore, all dharmas are the causes and conditions of Dharmata (Suchness), and even the First Principle is also a cause and condition. The Mahaparinirvana Sutra says: 'Because ignorance is extinguished, it is then blazing.'

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三菩提燈。是名有門。空門者。觀幻化見思及一切法。不在因不屬緣。我及涅槃是二皆空。唯有空病空病亦空。此即三諦皆空也。云何亦空亦有門。幻化見思雖無真實分別假名。則不可盡。如一微塵中有大千經卷。于第一義而不動。善能分別諸法相。亦如大地一能生種種芽。無名相中假名相說。乃至佛亦但有名字。是為亦有亦無門。云何非有非無門。觀幻化見思即是法性。法性不可思議。非世故非有。非出世故非無。一色一香無非中道。一中一切中。毗盧遮那遍一切處。豈有見思而非實法。是名非有非無門。云何一門即是三門。一門尚是一切法。何止三耶。所以者何。觀因緣所生法是初門。一切皆初門。初門即空。一空一切空即是第二門。此初門即假。一假一切假即是第三門。此初門即中。一中一切中即是第四門。初門既即是三門。三門即是一門。但奉一門為名。雖有四名理無隔別。如上依無生門破見思者。即是空門。一門一切門不獨無生而已。一破一切破非止破見思而已。從假入空一空一切空。非但空空生死而已。如是義者。即是圓教四門正是今之所用也。若爾。何用前來種種分別。但凡情闇鈍不說不知。先誘開之後入正道。法華云。雖說種種道其實為一乘。若得此意終日分別無所分別。涅槃名為復有一行是如來行

【現代漢語翻譯】 現代漢語譯本 三菩提燈（BODHI）：這被稱為『有門』。『空門』是指，觀察幻化之見思（見解與思念）及一切法，不在因中，也不屬於緣。『我』以及『涅槃』，這兩者都是空。只有空病（對空的執著），而空病本身也是空。這就是三諦（空、假、中）皆空。 什麼是『亦空亦有門』？幻化之見思雖然沒有真實的分別，但假名卻不可窮盡。例如，一粒微塵中包含著大千世界的經卷，在第一義諦（ परमार्थसत्य, paramārtha-satya）上卻不動搖。善於分辨諸法的相狀，也像大地一樣能夠生長出各種各樣的芽。在沒有名相之中，假借名相來說明，乃至佛也只是一個名字而已。這就是『亦有亦無門』。 什麼是『非有非無門』？觀察幻化之見思，它就是法性（Dharmatā）。法性不可思議，它不是世俗的，所以不是『有』；它不是出世的，所以不是『無』。一色一香，沒有不是中道的。一即一切，一切即一。毗盧遮那佛（Vairocana）遍佈一切處，難道見思不是真實之法嗎？這就是『非有非無門』。 什麼是『一門即是三門』？一門尚且是一切法，何況只是三門呢？為什麼這麼說呢？觀察因緣所生法，這是初門，一切都是初門。初門即是空，一空一切空，這就是第二門。這初門即是假，一假一切假，這就是第三門。這初門即是中，一中一切中，這就是第四門。初門既然就是三門，三門也就是一門。只是奉行一門作為名稱，雖然有四個名稱，但道理上沒有隔閡差別。像上面所說的，依靠無生門來破除見思，這就是空門。一門就是一切門，不僅僅是無生門而已。一破除就是一切破除，不僅僅是破除見思而已。從假入空，一空一切空，不僅僅是空掉生死而已。這樣的意義，就是圓教（圓滿的教義）的四門，正是現在所要使用的。如果這樣，為什麼還要用前面種種的分別呢？只是因為凡夫的情感愚昧遲鈍，不說就不知道，所以先誘導開解，之後才能進入正道。《法華經》說：『雖然說了種種道，其實是爲了一個佛乘（Ekayāna）。』如果能夠領會這個意思，終日分別也沒有什麼可分別的。涅槃（Nirvana）被稱為『復有一行』，這就是如來的行徑。

【English Translation】 English version The Lamp of Threefold Bodhi (BODHI): This is called the 'Gate of Existence'. The 'Gate of Emptiness' refers to observing the illusory nature of views and thoughts (insights and thoughts), and all dharmas, which are not in causes nor belong to conditions. 'I' and 'Nirvana', both of these are empty. Only the disease of emptiness (attachment to emptiness) exists, and the disease of emptiness itself is also empty. This is the emptiness of all three truths (emptiness, provisional existence, and the middle way). What is the 'Gate of Both Emptiness and Existence'? Although the illusory views and thoughts do not have real distinctions, the provisional names are inexhaustible. For example, a single dust mote contains the sutras of a great thousand worlds, yet it does not move in the ultimate truth (paramārtha-satya). It is skilled at distinguishing the characteristics of all dharmas, and it is also like the earth, which can produce all kinds of sprouts. In the absence of names and forms, provisional names and forms are used to explain, even the Buddha is just a name. This is the 'Gate of Both Existence and Non-Existence'. What is the 'Gate of Neither Existence Nor Non-Existence'? Observing the illusory views and thoughts, it is the Dharmatā (法性, nature of reality). Dharmatā is inconceivable; it is not worldly, so it is not 'existence'; it is not transcendent, so it is not 'non-existence'. One color, one fragrance, there is nothing that is not the Middle Way. One is all, all is one. Vairocana (毗盧遮那佛) pervades all places, how can views and thoughts not be real dharmas? This is the 'Gate of Neither Existence Nor Non-Existence'. What is 'One Gate is Three Gates'? One gate is already all dharmas, let alone just three gates? Why is this so? Observing the dharmas that arise from conditions, this is the initial gate, everything is the initial gate. The initial gate is emptiness, one emptiness is all emptiness, this is the second gate. This initial gate is provisional existence, one provisional existence is all provisional existence, this is the third gate. This initial gate is the middle way, one middle way is all middle way, this is the fourth gate. Since the initial gate is the three gates, the three gates are the one gate. Only one gate is followed as the name, although there are four names, there is no separation or difference in principle. As mentioned above, relying on the gate of non-arising to break through views and thoughts, this is the gate of emptiness. One gate is all gates, not just the gate of non-arising. One breaking through is all breaking through, not just breaking through views and thoughts. Entering emptiness from provisional existence, one emptiness is all emptiness, not just emptying birth and death. Such meaning is the four gates of the perfect teaching (圓教, the complete and perfect teachings), which is exactly what is being used now. If so, why use all the previous distinctions? It is only because the feelings of ordinary people are ignorant and dull, and they do not know if they are not told, so they are first induced and enlightened, and then they can enter the right path. The Lotus Sutra says: 'Although various paths are spoken of, in reality it is for one Buddha vehicle (Ekayāna).' If one can understand this meaning, there is nothing to distinguish even if one distinguishes all day long. Nirvana (涅槃) is called 'Again, there is one practice', this is the conduct of the Tathagata.

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。法華名正直舍方便但說無上道。大品名為一切種智知一切法。凈名稱為入薝蔔林不嗅餘香。華嚴稱為法界。即是此四門意也。上無生門破假。若得其意者乃是圓教之門。非方便門也。所以稱為破法遍云云。

○第二從空入假破法遍者。即為四。一入假意。二明入假因緣。三明入假觀。四明入假位。入假意者。自有但從空入假。自有知空非空破空入假。夫二乘智斷亦同證真。無大悲故不名菩薩。華嚴云。諸法實性相二乘亦皆得。而不名為佛。若論自行入空有分。若論化物出假則無。菩薩從假入空自破縛著不同凡夫。從空入假破他縛著不同二乘。處有不染。法眼識藥慈悲逗病。博愛無限兼濟無倦。心用自在。善巧方便如空中種樹。又如仰射空中筈筈相拄不令墮地。若住于空則于眾生永無利益。志存利他即入假之意也。

○入假因緣者。略言有五。一慈悲心重。初破假時。見諸眾生顛倒獄縛不能得出。起大慈悲愛同一子。今既斷惑入空。同體哀傷倍復隆重。先人後己與拔彌篤。二憶本誓願者。本發弘誓拔苦與樂令得安隱。今眾生苦多未能得度。我若獨免。辜違先心不忘本懷。豈舍含識。入假同事而引導之。二乘初業不愚於法。亦有大愿隔生中忘。退大取小眾聖所呵。菩薩不爾。如母得食常憶其兒。三智慧猛利

。若入空時。即知空中有棄他之過。何以故。若住于空則無凈佛國土教化眾生。具足佛法。皆不能辦。既知過已。非空入假。四善巧方便。能入世間。雖生死煩惱不能損智慧。遮障留難彌助化道。五大精進力。雖佛道長遠不以為遙雖眾生數多而意有勇。心堅無退精進發趣。初無疲怠。是名五緣。如此五意與凈名經同。彼文有三種慰喻。先明觀身無常等是入空慰喻。最後云。當作醫王是入中慰喻。中間是入假慰喻。即有五意。以己之疾愍于彼疾。即是同體大悲。當識宿世無數劫苦。豈非本誓。當念饒益一切眾生。豈非知空之過。憶所修福念于凈命。即是善巧方便。勿生憂惱常起精進。即是第五意。此義與彼文懸合云云。從空入假四法。若無。決不能出。利根一種今當分別。但住空聲聞未必鈍根。入假菩薩未必利根。如身子智利而不出假。當用四句釋之。或根利住空。或根鈍住空。或根利入假。或根鈍入假。譬如身羸無力而膽勇成就。入險破敵前無橫陣。自有身力雄壯膽勇復強。左推右蕩無能當者。自有身力雖多怯弱畏懼。雖有好力望陣失膽。自有無力無膽兩事不具。何能有功。今住空之人亦有兩種。出假亦然。具五緣者如有親有約有策有力有膽。故能入假。智根雖鈍四事因緣亦能入假。聲聞之人雖有利智全無四事。故不

【現代漢語翻譯】 現代漢語譯本 如果進入空性的時候，就知道執著于空性會有捨棄他人的過失。為什麼呢？如果安住于空性，就無法成就清凈的佛國，教化眾生，圓滿佛法，這些都無法辦到。既然知道了這種過失，就要從空性進入假有，運用四種善巧方便，進入世間。即使生死煩惱也不能損害智慧，遮蔽阻礙反而有助於教化。五種大精進力，即使成佛之道漫長遙遠，也不覺得遙遠；即使眾生數量眾多，也心懷勇氣。心志堅定，毫不退縮，精進努力，從不懈怠。這就是五種因緣。這五種意思與《維摩詰經》相同。該經文中有三種慰喻。首先說明觀察身體無常等是進入空性的慰喻。最後說『當作醫王』是進入中道的慰喻。中間是進入假有的慰喻。即有五種意思。以自己的疾病憐憫他人的疾病，就是同體大悲。應當憶起過去無數劫的苦難，這難道不是本來的誓願嗎？應當想著饒益一切眾生，這難道不是知道執著于空性的過失嗎？憶念所修的福德，想著清凈的生命，這就是善巧方便。不要產生憂愁煩惱，常常發起精進，這就是第五種意思。這個意義與《維摩詰經》的文義暗合。從空性進入假有的四種方法，如果沒有，絕對不能出離。對於利根之人，現在應當分別說明。但是安住于空性的聲聞未必是鈍根，進入假有的菩薩未必是利根。比如舍利弗（Śāriputra，智慧第一的佛陀弟子）智慧敏銳卻不能出離假有。應當用四句來解釋：或者根器銳利而安住于空性，或者根器遲鈍而安住于空性，或者根器銳利而進入假有，或者根器遲鈍而進入假有。譬如身體虛弱無力但膽量勇氣充足，進入險境攻破敵人，前方沒有阻擋。有的人自身力氣雄壯，膽量勇氣又很強，左推右擋，沒有人能抵擋。有的人自身力氣雖然很大，卻怯懦畏懼，雖然有好力氣，面對陣勢就喪失了膽量。有的人既沒有力氣也沒有膽量，這兩者都不具備，怎麼能成功呢？現在安住于空性的人也有兩種情況。出離假有也是這樣。具備五種因緣的人，如有親近善知識，有誓約，有鞭策，有力量，有膽量，所以能夠進入假有。智慧根器雖然遲鈍，但有這四種因緣也能進入假有。聲聞之人雖然有敏銳的智慧，但完全沒有這四種因緣，所以不能。

【English Translation】 English version If one enters emptiness, one will know the fault of abandoning others when dwelling in emptiness. Why? If one dwells in emptiness, one cannot purify the Buddha-land, teach sentient beings, or fully accomplish the Buddha-dharma. Having recognized this fault, one should enter the provisional from emptiness, using the four skillful means to enter the world. Even birth, death, and afflictions cannot harm wisdom; obstructions and difficulties instead aid the path of transformation. With the five great powers of diligence, even though the path to Buddhahood is long and distant, one does not consider it remote; even though the number of sentient beings is vast, one has courage in mind. The mind is firm, without retreat, diligently striving, and never weary from the beginning. These are called the five conditions. These five meanings are the same as in the Vimalakīrti-nirdeśa Sūtra (凈名經). That text has three kinds of consolation. First, explaining the contemplation of the impermanence of the body, etc., is the consolation of entering emptiness. Finally, saying 'Act as a king of medicine' is the consolation of entering the middle way. In between is the consolation of entering the provisional. Thus, there are five meanings. Taking pity on others' illnesses because of one's own illness is the great compassion of oneness. One should remember the suffering of countless kalpas in past lives; is this not the original vow? One should think of benefiting all sentient beings; is this not knowing the fault of clinging to emptiness? Recalling the merits one has cultivated and thinking of pure life are skillful means. Do not generate sorrow or affliction, but constantly arouse diligence; this is the fifth meaning. This meaning secretly corresponds to the meaning of that text. The four methods of entering the provisional from emptiness, if lacking, one absolutely cannot emerge. For those with sharp faculties, I will now explain separately. However, a Śrāvaka (聲聞, Hearer) who dwells in emptiness is not necessarily dull-witted, and a Bodhisattva (菩薩, Enlightenment Being) who enters the provisional is not necessarily sharp-witted. For example, Śāriputra (舍利弗, foremost in wisdom among the Buddha's disciples) had sharp wisdom but did not emerge into the provisional. One should explain this with four sentences: either one has sharp faculties and dwells in emptiness, or one has dull faculties and dwells in emptiness, or one has sharp faculties and enters the provisional, or one has dull faculties and enters the provisional. For example, someone may be physically weak and powerless but have courage and bravery; entering a dangerous situation and breaking through the enemy, there is no obstruction in front. Someone may have great physical strength and also be strong in courage and bravery; pushing left and right, no one can withstand them. Someone may have great physical strength but be cowardly and fearful; although they have good strength, they lose courage when facing the battle formation. Someone may have neither strength nor courage, lacking both; how can they succeed? Now, there are also two kinds of people who dwell in emptiness. Emerging into the provisional is also like this. Those who possess the five conditions, such as having close friends, having vows, having encouragement, having strength, and having courage, are able to enter the provisional. Although one's faculties of wisdom are dull, if one has these four conditions, one can also enter the provisional. Although a Śrāvaka has sharp wisdom, they completely lack these four conditions, so they cannot.

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能入假也。

○三明入假觀者。即為三。一知病。二識藥。三授藥。知病者知見思病。知見根本知起見因緣。知起見久近知見惑重數。云何知見根本。我見為諸見本。一念惑心為我見本。從此惑心起無量見。縱橫稠密不可稱計。為此見故造眾結業。墮墜三途沈回無已。如旋火輪若欲息之應當止手。知心無心妄想故心起。亦知我無我顛倒故我生。顛倒及妄想息者。即是根本息枝條自去。云何知見起因緣。因緣不同生見亦異。何以得知。內外相故知。內外相者。眾生居處相異。時序寒熱國土高低。產育精粗食物濃淡。處所異故果報相異。雖土風所出蓄散豐儉。或有或無或得或失。貧富飢飽云云。形貌相異。矬長端丑偉瘠健病云云。根性欣惡相異。忽榮棄位樵漁自樂。扣牛干相負鼎邀卿。專文專武耽酒嗜味。多貪多奢多瞋多喜多癡多黠。如是參差百千萬品。直置人道各各殊別。何況異類不可勝言。如此依正種種不同者。必知業異。業異故起見異。是故則見末知本見外識內。云何知起見久近。知如是見積累重沓。非止一世。知如是見近世所起。知如是見此世適起。知如是見未來方盛。云何知見重數多少。從一有見派出三假。又從三假派出四句。三假合十二句。又從四句出四悉檀。十二句合四十八悉檀。又一悉檀派出性空

【現代漢語翻譯】 現代漢語譯本：能證入假諦。

○ 觀察三明（Traya-vidya，指宿命明、天眼明、漏盡明）如何證入假觀。這分為三個步驟：一、瞭解病癥；二、識別藥物；三、給予藥物。瞭解病癥，即瞭解見惑和思惑的病癥。瞭解見惑的根本，即瞭解產生見惑的因緣。瞭解見惑產生的時間長短，瞭解見惑的輕重程度。如何瞭解見惑的根本？我見是各種見解的根本。一念的迷惑之心是我見的根本。從這迷惑之心產生無量的見解，縱橫交錯，稠密繁雜，無法計數。爲了這些見解，造作各種糾纏的業，墮入三惡道，沉淪輪迴沒有止境。如同旋轉的火輪，如果想要停止它，應當停止轉動的手。知道心無自性，妄想的虛假心才生起。也知道無我而執著於我，因為顛倒的緣故我見才產生。顛倒和妄想止息了，根本就止息了，枝條自然脫落。如何瞭解見惑產生的因緣？因緣不同，產生的見解也不同。如何得知？通過內外之相來了解。內外之相是指：眾生居住的環境不同，時節氣候的寒熱不同，國土的高低不同，生育的精粗不同，食物的濃淡不同。處所不同，果報也不同。即使是同一地方的風俗，所出產的、積蓄的、豐收或歉收的情況，或者有或者無，或者得到或者失去，貧窮富裕，飢餓飽足等等情況都不同。形貌也不同，矮小高大，端正醜陋，強壯瘦弱，健康疾病等等情況都不同。根性和喜好厭惡也不同。有的人忽然放棄榮耀的地位，以打柴捕魚為樂。有的人拍牛角以求得宰牛的職位，有的人揹著鼎去邀請卿相。有的人專攻文學，有的人專攻武術，有的人沉迷於酒，有的人嗜好美味。有的人貪婪，有的人奢侈，有的人容易發怒，有的人容易高興，有的人愚癡，有的人狡猾。像這樣參差不齊，千差萬別。即使是人道中，也各自不同。更何況其他種類，數不勝數。像這樣依報和正報種種不同，必定知道是業力不同所致。因為業力不同，所以產生的見解也不同。因此，要從見解的末端了解根本，從見解的外部認識內部。如何瞭解見惑產生的時間長短？知道這些見解積累重疊，並非只是一世。知道這些見解是近世才產生的。知道這些見解是今世才產生的。知道這些見解未來才會盛行。如何瞭解見解的輕重和數量？從一個有見解中，分出三假（三假觀，指析空觀、體空觀、但空觀）。又從三假中，分出四句（四句分別，指有、無、亦有亦無、非有非無）。三假合起來有十二句。又從四句中，分出四悉檀（四悉檀，指世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。十二句合起來有四十八悉檀。又一個悉檀中，分出性空（一切法的自性本空）。

【English Translation】 English version: One can enter into the provisional truth (假諦, jiǎ dì).

○ Observing how the Threefold Clarity (三明, Traya-vidya, referring to knowledge of past lives, divine eye, and extinction of outflows) enters into the provisional contemplation. This is divided into three steps: First, understanding the illness; second, recognizing the medicine; third, administering the medicine. Understanding the illness means understanding the illnesses of views and thoughts. Understanding the root of views means understanding the causes and conditions for the arising of views. Understanding the duration of the arising of views, and understanding the severity of the delusions of views. How to understand the root of views? The 'self-view' (我見, wǒ jiàn) is the root of all views. A single thought of delusion is the root of the self-view. From this deluded mind arise immeasurable views, crisscrossing and densely packed, impossible to count. For the sake of these views, one creates entangled karma, falling into the three evil paths, sinking into endless cycles of rebirth. Like a spinning fire wheel, if you want to stop it, you should stop the hand that spins it. Knowing that the mind has no self-nature, the false mind of delusion arises. Also, clinging to 'self' when there is no self, because of this inversion, the self-view arises. When inversion and delusion cease, the root ceases, and the branches naturally fall away. How to understand the causes and conditions for the arising of views? Different causes and conditions give rise to different views. How to know this? By understanding the internal and external characteristics. The internal and external characteristics refer to: the different environments in which sentient beings live, the different seasons of hot and cold, the different altitudes of countries, the different levels of refinement in procreation, the different concentrations of food. Different places lead to different karmic retributions. Even within the same local customs, the products, accumulations, harvests, and shortages, whether there is or is not, whether one gains or loses, poverty and wealth, hunger and satiety, and so on, are all different. Appearances are also different, short and tall, handsome and ugly, strong and weak, healthy and sick, and so on. Root natures and likes and dislikes are also different. Some suddenly abandon glorious positions and find joy in chopping wood and fishing. Some pat the horns of oxen to seek the position of butcher, some carry tripods to invite ministers. Some specialize in literature, some specialize in martial arts, some indulge in wine, some crave delicacies. Some are greedy, some are extravagant, some are easily angered, some are easily pleased, some are foolish, some are cunning. Like this, uneven and varied, with thousands of differences. Even within the human realm, each is different. How much more so with other species, which are countless. Like this, the environment and the being are all different, one must know that this is due to different karma. Because of different karma, different views arise. Therefore, one must understand the root from the end of the views, and recognize the internal from the external of the views. How to understand the duration of the arising of views? Know that these views accumulate and overlap, not just in one lifetime. Know that these views have only arisen in recent lifetimes. Know that these views have only arisen in this lifetime. Know that these views will flourish in the future. How to understand the severity and quantity of views? From one view, three provisionalities (三假, three provisional contemplations, referring to analytical emptiness, substantial emptiness, and mere emptiness) are derived. From the three provisionalities, four phrases (四句, four phrases of distinction, referring to existence, non-existence, both existence and non-existence, neither existence nor non-existence) are derived. The three provisionalities combined have twelve phrases. From the four phrases, four siddhantas (四悉檀, four siddhantas, referring to the world siddhanta, the individual siddhanta, the remedial siddhanta, and the ultimate meaning siddhanta) are derived. The twelve phrases combined have forty-eight siddhantas. From one siddhanta, the emptiness of nature (性空, the emptiness of the inherent nature of all dharmas) is derived.

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相空。四十八悉檀合有九十六性相空。一一句各有止觀。合一百九十二句止觀。就前根本都合三百四十八句。此就信行人如此。法行人亦如是。信行轉為法行亦如是。法行轉為信行亦如是。就四人合有一千三百九十二句。此約一有見如此。無見亦如是。亦有亦無見亦如是。非有非無見亦如是。就四見有五千五百六十八句。單四見如此。復四見亦如是。具足四見亦如是。就三種四見合有一萬六千七百四句不可說見。如初有見但有一千三百九十二句。是則合有一萬八千九十六句。此是所破如此。能破亦如是。能所合論則有三萬六千一百九十二句。自行如此。化他亦如是。自行化他都合七萬二千三百八十四句。若更約六十二見八十八使。論三假四句等者。則有無量無邊不可窮盡。病相無量菩薩悉知。知若干句共成此見。知若干句共成彼見。深淺輕重。善巧分別而無僻謬。是名知集。既知集已亦能知苦。苦集流轉精曉本末。又入空之前遍觀見思總知病相。為出假方便。後用一門斷惑入空。若出假時分別見思照之則易。薄修止觀法眼則明。二乘入空專依一門。無此弄引教二弟子謬授于藥。又少五意。何能入假。而菩薩善巧大悲本願大精進力。或寂諸想而發法眼識知見病。或觀達見法發道種智明瞭惑法。若不悟者但精進力勤研止觀

【現代漢語翻譯】 現代漢語譯本 相空（Xiang Kong，現象的空性）。四十八悉檀（Si Shi Ba Xi Tan，四十八種教義）合起來有九十六性相空。一句一句都有止觀（Zhi Guan，止禪和觀禪）。合起來有一百九十二句止觀。就前面的根本來說，總共有三百四十八句。這是就信行人（Xin Xing Ren，通過信仰修行的人）來說的。法行人（Fa Xing Ren，通過法修行的人）也是這樣。信行轉為法行也是這樣。法行轉為信行也是這樣。就這四種人來說，總共有一千三百九十二句。這是就一種有見（You Jian，有實體的見解）來說的。無見（Wu Jian，無實體的見解）也是這樣。亦有亦無見（Yi You Yi Wu Jian，既有實體又無實體的見解）也是這樣。非有非無見（Fei You Fei Wu Jian，非有實體也非無實體的見解）也是這樣。就這四種見解來說，有五千五百六十八句。單獨的四種見解是這樣。重複的四種見解也是這樣。具足的四種見解也是這樣。就這三種四見來說，總共有一萬六千七百零四句不可說見。像最初的有見只有一千三百九十二句。這樣總共有一萬八千零九十六句。這是所破（Suo Po，被破除的對象）的情況。能破（Neng Po，能破除的對象）也是這樣。能破和所破合起來就有三萬六千一百九十二句。自行（Zi Xing，自己修行）是這樣。化他（Hua Ta，教化他人）也是這樣。自行和化他合起來總共有七萬二千三百八十四句。如果再根據六十二見（Liu Shi Er Jian，六十二種錯誤的見解）和八十八使（Ba Shi Ba Shi，八十八種煩惱），討論三假（San Jia，三種假設）和四句（Si Ju，四種邏輯判斷）等，那麼就有無量無邊不可窮盡。病相（Bing Xiang，煩惱的表象）無量，菩薩完全知曉。知道若干句共同構成這種見解，知道若干句共同構成那種見解，深淺輕重，善巧地分別而沒有偏差錯誤。這叫做知集（Zhi Ji，瞭解煩惱的起因）。既然瞭解了集，也能瞭解苦（Ku，痛苦）。對苦和集的流轉精通本末。又在入空（Ru Kong，進入空性）之前，普遍觀察見思（Jian Si，見惑和思惑），總的瞭解病相，作為出假（Chu Jia，從空性中出來）的方便。之後用一個法門斷除疑惑進入空性。如果出假的時候，分別觀察見思，照亮它們就容易了。稍微修習止觀，法眼（Fa Yan，佛法之眼）就明亮了。二乘（Er Cheng，聲聞乘和緣覺乘）入空專門依靠一個法門，沒有這種弄引，導致教二弟子（Jiao Er Di Zi，教導兩種弟子）錯誤地給予藥物。又缺少五意（Wu Yi，五種意念），怎麼能入假呢？而菩薩善巧，具有大悲本願和大精進力，或者寂靜諸想而啓發法眼，識別知曉見病，或者觀察通達見法，啓發道種智（Dao Zhong Zhi，菩薩的智慧），明瞭惑法。如果不領悟這些，只是精進努力地研究止觀。

【English Translation】 English version Xiang Kong (The emptiness of phenomena). The forty-eight Siddhanthas (Si Shi Ba Xi Tan, forty-eight kinds of doctrines) together have ninety-six aspects of emptiness. Each and every sentence has Zhi Guan (Zhi Guan, calming meditation and insight meditation). Together, there are one hundred and ninety-two sentences of Zhi Guan. Regarding the fundamental ones mentioned earlier, there are a total of three hundred and forty-eight sentences. This is in regards to Xin Xing Ren (Xin Xing Ren, people who practice through faith). It is the same for Fa Xing Ren (Fa Xing Ren, people who practice through Dharma). It is also the same when Xin Xing transforms into Fa Xing. It is also the same when Fa Xing transforms into Xin Xing. Regarding these four types of people, there are a total of one thousand three hundred and ninety-two sentences. This is in regards to one type of You Jian (You Jian, views with substance). It is the same for Wu Jian (Wu Jian, views without substance). It is also the same for Yi You Yi Wu Jian (Yi You Yi Wu Jian, views that are both with and without substance). It is also the same for Fei You Fei Wu Jian (Fei You Fei Wu Jian, views that are neither with nor without substance). Regarding these four types of views, there are five thousand five hundred and sixty-eight sentences. It is like this for the single four views. It is also the same for the repeated four views. It is also the same for the complete four views. Regarding these three types of four views, there are a total of sixteen thousand seven hundred and four sentences of unspeakable views. Like the initial You Jian, there are only one thousand three hundred and ninety-two sentences. Thus, there are a total of eighteen thousand and ninety-six sentences. This is the situation for Suo Po (Suo Po, that which is to be destroyed). It is the same for Neng Po (Neng Po, that which can destroy). Combining Neng Po and Suo Po, there are thirty-six thousand one hundred and ninety-two sentences. It is like this for Zi Xing (Zi Xing, self-cultivation). It is also the same for Hua Ta (Hua Ta, teaching others). Combining Zi Xing and Hua Ta, there are a total of seventy-two thousand three hundred and eighty-four sentences. If we further discuss the sixty-two views (Liu Shi Er Jian, sixty-two kinds of wrong views) and eighty-eight afflictions (Ba Shi Ba Shi, eighty-eight kinds of defilements), and the three provisionalities (San Jia, three kinds of assumptions) and four phrases (Si Ju, four kinds of logical judgments), then there will be immeasurable and boundless numbers that cannot be exhausted. The Bodhisattva fully knows the immeasurable appearances of illness (Bing Xiang, the appearance of afflictions). They know how many sentences together form this view, and how many sentences together form that view, the depth, shallowness, lightness, and heaviness, skillfully distinguishing them without deviation or error. This is called Zhi Ji (Zhi Ji, understanding the cause of suffering). Since they understand the cause, they can also understand suffering (Ku, suffering). They are proficient in the beginning and end of the cycle of suffering and its causes. Furthermore, before entering emptiness (Ru Kong, entering emptiness), they universally observe the views and thoughts (Jian Si, afflictions of views and thoughts), and generally understand the appearances of illness, as a means of emerging from emptiness (Chu Jia, emerging from emptiness). Afterwards, they use one Dharma gate to cut off doubts and enter emptiness. If, when emerging from emptiness, they separately observe the views and thoughts, illuminating them becomes easy. By slightly practicing Zhi Guan, the Dharma eye (Fa Yan, the eye of Dharma) becomes bright. The Two Vehicles (Er Cheng, Sravakayana and Pratyekabuddhayana) rely solely on one Dharma gate to enter emptiness, without this kind of manipulation, leading to the erroneous administration of medicine to the two types of disciples (Jiao Er Di Zi, teaching two kinds of disciples). Furthermore, lacking the five intentions (Wu Yi, five kinds of intentions), how can they enter provisionality? But the Bodhisattva is skillful, possessing great compassion, fundamental vows, and great diligence, either quieting all thoughts and awakening the Dharma eye, recognizing and knowing the illness of views, or observing and penetrating the Dharma of views, awakening the wisdom of the path (Dao Zhong Zhi, the wisdom of the Bodhisattva), clearly understanding the Dharma of delusion. If they do not awaken to these, they only diligently study Zhi Guan.

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。內因既熟外被佛加。或冥或顯豁然開悟。于諸見病句句明瞭。如於鏡中見諸色像。自識識他諦審無礙。次明知思病本知思起因緣。知思起久近。知思病重數。三意例見病可知。思假以癡為本云云。重數者。九地則有八十一品。初一品有三假有四句止觀。三假合十二句。一句即有信解見得。各各用四悉檀。信法各有八合則十六番。此信法互有轉義復為十六。合前則有三十二句。一句既三十二句。十二句三假合有十二句。則有三百八十四句。一一句復有性相二空。則合有七百六十八句。足前合為一千一百五十二句。含根本合為一千一百六十四句。一品如此九品合有一萬四百七十六句。欲界九品如此。三界九品合有九萬四千二百八十四句。所破如此能破亦然。能所合有十八萬八千五百六十八句。自行如此化他亦然。合有二十七萬七千一百三十六句止觀。若細論一一品復有無量品。一一禪復有無量禪。通明背舍等。直置諸禪發時已自不可說。況復禪禪品品。品品之內復有三假四觀等句。其數難知。若準見惑四十里水。此緣一諦應是一十里水。不橫起故稱之一渧。重數甚多亦可十里。二乘直入故不分別。菩薩初破思假已作方便。先總知竟。今出假修觀助開法眼。通用止觀為知假之門。別修各有方法。息諸緣念名止。緣此思假名

觀。大悲本願大精進力。諸佛威加豁然開解。得法眼見。道種智知。分別思假病相分明云云上見思重數雖煩。知之何妨。如五部律不填人胸對緣行事能自正正他。學此諸句即行即用。自行化他隨意無礙。

○二入假識藥者。病相無量藥亦無量。略言為三。一世間法藥。二出世間法藥。三出世間上上法藥。大品有三種法施三歸五戒十善道四禪無量心等。名世間法施。二出世間法施。三出世間上上法施。可知云云釋論云。何惠用世間法施。譬如王子從高墮下。父王愛念積以繒綿于地接之。令免苦痛。眾生亦爾。應墮三途。聖人愍念以世善法權接引之令免惡趣。然施法藥凡愚本自不知。皆是聖人托跡同凡。出無佛世誘誨童蒙。大經云。一切世間外道經書皆是佛說。非外道說。光明雲。一切世間所有善論。皆因此經。若深識世法即是佛法。何以故。束於十善即是五戒。深知五常五行義亦似五戒。仁慈矜養不害於他。即不殺戒。義讓推廉抽己惠彼。是不盜戒。禮制規矩結髮成親即不邪淫戒。智鑑明利所為秉直中當道理。即不飲酒戒。信契實錄誠節不欺。是不妄語戒。周孔立此五常為世間法藥救治人病。又五行似五戒。不殺防木。不盜防金。不淫防水。不妄語防土。不飲酒防火。又五經似五戒。禮明撙節此防飲酒。樂和心防

【現代漢語翻譯】 現代漢語譯本：觀察（觀）。以大悲心為根本，以本願為動力，以大精進力為助緣。仰仗諸佛的威神加持，豁然開悟，獲得法眼，了知道種智。能夠清楚地分辨思惑和假有的病相。像這樣，即使見惑和思惑的重數再多再繁雜，瞭解它們又有什麼妨礙呢？就像五部律那樣，不只是空談，而是針對具體情況採取行動，既能端正自己，又能匡正他人。學習這些經句，就能立刻實踐和應用，無論是自己修行還是教化他人，都能隨意自在，毫無障礙。

二、用假識作為藥物來對治煩惱。煩惱的病相有無量種，所以對治的藥物也有無量種。簡單來說，可以分為三種：一是世間法藥，二是出世間法藥，三是出世間上上法藥。《大品般若經》中提到的三種法施，三歸依，五戒，十善道，四禪，無量心等等，都屬於世間法施。出世間法施和出世間上上法施，可以依此類推。《釋論》中說：『用什麼恩惠來施行世間法施呢？』譬如王子從高處墜落，父王憐愛他，用許多絲綿堆積在地上接住他，使他免受痛苦。眾生也是這樣，本應墮入三惡道，聖人憐憫他們，用世間的善法暫時接引他們，使他們免於墮入惡趣。然而，施予法藥，凡夫愚人本來就不知道，這都是聖人示現與凡人相同，在沒有佛出世的時代，誘導教誨那些懵懂無知的人。《大般涅槃經》說：『一切世間外道的經書，都是佛所說，不是外道所說。』《金光明經》說：『一切世間所有的善妙言論，都源於此經。』如果能深刻地認識世間法，那就是佛法。為什麼呢？因為約束於十善，就是五戒。深刻地瞭解五常五行的意義，也類似於五戒。仁慈憐憫，不傷害他人，就是不殺戒。講求道義，謙讓退讓，捨己利人，就是不盜戒。禮儀制度，規矩法度，結髮成親，就是不邪淫戒。智慧明鑑，所作所為秉持正直，符合道理，就是不飲酒戒。講究信用，真實記錄，誠實守節，不欺騙人，就是不妄語戒。周公和孔子創立這五常，作為世間法藥，救治人們的疾病。而且，五行也類似於五戒。不殺對應木，不盜對應金，不淫對應水，不妄語對應土，不飲酒對應火。而且，五經也類似於五戒。《禮記》闡明節制，這是爲了防止飲酒。《樂經》調和心境，防止

【English Translation】 English version: Observation (Guan). Taking great compassion as the root, taking the original vow as the motivation, and taking great diligence as the auxiliary condition. Relying on the majestic power of all Buddhas, one suddenly opens up and understands, obtains the Dharma eye, and knows the knowledge of the seed of the path (Daozhongzhi). Being able to clearly distinguish between the delusions of thought (Sihuo) and the false appearances of illness. Like this, even if the number of delusions of views (Jianhuo) and delusions of thought is numerous and complicated, what harm is there in understanding them? Just like the five-part Vinaya (Wubu lu), it is not just empty talk, but taking action according to specific circumstances, which can not only correct oneself but also correct others. Learning these verses allows one to immediately practice and apply them, whether for self-cultivation or teaching others, one can be at ease and without hindrance.

Second, using false consciousness (Jiashi) as medicine to treat afflictions. There are countless kinds of afflictions, so there are countless kinds of medicines to treat them. Briefly speaking, they can be divided into three types: first, worldly Dharma medicine; second, transcendent Dharma medicine; and third, transcendent supreme Dharma medicine. The three kinds of Dharma giving mentioned in the 'Great Perfection of Wisdom Sutra' (Dapin banruo jing), the Three Refuges (San gui), the Five Precepts (Wu jie), the Ten Virtuous Paths (Shi shan dao), the Four Dhyanas (Si chan), the Immeasurable Minds (Wuliang xin), etc., all belong to worldly Dharma giving. Transcendent Dharma giving and transcendent supreme Dharma giving can be inferred by analogy. The 'Treatise' (Shilun) says: 'What kindness is used to practice worldly Dharma giving?' For example, when a prince falls from a high place, the father loves him and piles up many silk flosses on the ground to catch him, so that he can avoid suffering. Sentient beings are also like this, they should fall into the three evil realms (San e dao). The sage pities them and temporarily guides them with worldly good dharmas, so that they can avoid falling into the evil realms. However, giving Dharma medicine, ordinary fools originally do not know, these are all sages manifesting the same as ordinary people, in the era when no Buddha appears in the world, inducing and teaching those who are ignorant. The 'Great Nirvana Sutra' (Daban niepan jing) says: 'All the scriptures of external paths in the world are spoken by the Buddha, not by the external paths.' The 'Golden Light Sutra' (Jin guangming jing) says: 'All the good discourses in the world originate from this sutra.' If one can deeply understand worldly Dharma, that is Buddhist Dharma. Why? Because being bound by the Ten Virtues is the Five Precepts. Deeply understanding the meaning of the Five Constants (Wu chang) and Five Elements (Wu xing) is also similar to the Five Precepts. Benevolence and compassion, not harming others, is the precept of not killing. Emphasizing morality, humility and concession, sacrificing oneself for the benefit of others, is the precept of not stealing. Etiquette system, rules and regulations, tying the hair to become relatives, is the precept of not committing sexual misconduct. Wisdom and discernment, acting with integrity, in accordance with reason, is the precept of not drinking alcohol. Emphasizing credit, truthful records, honesty and integrity, not deceiving people, is the precept of not lying. Duke Zhou and Confucius established these Five Constants as worldly Dharma medicine to cure people's diseases. Moreover, the Five Elements are also similar to the Five Precepts. Not killing corresponds to wood, not stealing corresponds to metal, not committing sexual misconduct corresponds to water, not lying corresponds to earth, not drinking alcohol corresponds to fire. Moreover, the Five Classics (Wu jing) are also similar to the Five Precepts. The 'Book of Rites' (Liji) clarifies temperance, which is to prevent drinking alcohol. The 'Book of Music' (Yuejing) harmonizes the mind, preventing

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淫。詩風刺防殺。尚書明義讓防盜。易測陰陽防妄語。如是等世智之法。精通其極無能逾無能勝。咸令信伏而師導之。出假菩薩欲知此法。當別於通明觀中勤心修習。大悲誓願精進無怠。諸佛威加豁然明解。於世法藥永無疑滯。然世法藥非畢竟治。屈步移足雖垂盡三有。當復退還。故云。凡夫雖修有漏禪。其心行穿如漏器。雖生非想當復退還。如雨綵衣其色駁脫。世醫雖差差復還生。此之謂也。次明知出世法藥者。如大經云。或說信為道。或說樂欲。或說不放逸。或說精進。或說身念處。或說正定。或說修無常。或說蘭若處。或說為他說法。或說持戒。或說親近善友。或說修慈等也。又如諸經中。或一道為藥如一行三昧。如佛告比丘他物莫取。一切法皆是他物。於一切法不受成羅漢。如前所明單復諸見皆悉不受。或二道為藥定愛智策。二輪平等。或三法為藥謂戒定慧。或四法為藥謂四念處。或五法為藥謂五力。或六法謂六念。七覺。八正道。九想。十智。如是等增數明道。乃至八萬四千不可稱數。或眾多一法。乃至無量一法。不可說一法。或眾多十法。無量十法。不可說十法。是一一法有種種名。種種相。種種治。出假菩薩皆須識知。為眾生故集眾法藥。如海導師。若不知者不能利物。為欲知故一心通修止觀。大悲誓

【現代漢語翻譯】 現代漢語譯本 淫（指邪淫）。詩經諷刺防止殺戮。尚書闡明道義禮讓防止盜竊。易經推測陰陽防止虛妄之語。像這樣的世俗智慧之法，如果精通到極致，沒有人能夠超越，沒有人能夠戰勝。都能讓人信服並以之為師。出假菩薩（指發願行菩薩道，但尚未真正證得菩薩果位的人）如果想了解這些世間法，應當在通明觀中特別用心勤奮修習，以大悲誓願精進而不懈怠。諸佛以威神力加持，自然能夠豁然明瞭，對於世間法藥永遠沒有疑惑滯礙。然而世間法藥並非究竟的治療方法。即使勉強行走，窮盡三有（指欲有、色有、無色有），最終還是會退轉。所以說，凡夫即使修習有漏禪定，他的心行就像有漏洞的器皿一樣，即使生到非想非非想處天，最終還是會退轉。就像用雨水染色的綵衣，其顏色會斑駁脫落。世間醫生即使治好了病，病還是會復發。說的就是這個道理。 接下來闡明瞭解出世間法藥的人。如《大般涅槃經》所說：『或者說信為道，或者說樂欲，或者說不放逸，或者說精進，或者說身念處，或者說正定，或者說修無常，或者說蘭若處（指寂靜的處所），或者說為他人說法，或者說持戒，或者說親近善友，或者說修慈等。』又如各種經典中所說：或者以一道為藥，如一行三昧（指專心修習一行，達到三昧的境界）。如佛告訴比丘：『不要拿取他人的東西，一切法都是他人的東西，對於一切法都不接受，就能成就阿羅漢。』就像前面所說的，對於單一或複雜的各種見解，都完全不接受。或者以二道為藥，即定和慧，如同車子的兩個輪子一樣平等。或者以三法為藥，即戒、定、慧。或者以四法為藥，即四念處（指身念處、受念處、心念處、法念處）。或者以五法為藥，即五力（指信力、精進力、念力、定力、慧力）。或者以六法為藥，即六念（指唸佛、念法、念僧、念戒、念施、念天）。七覺支（又稱七菩提分）。八正道。九想（指九種觀想死亡的方法）。十智（指十種智慧）。像這樣，以遞增的數字來闡明修道的法門，乃至八萬四千種不可稱數的法門。或者眾多法歸於一法，乃至無量法歸於一法，不可說的法歸於一法。或者眾多法歸於十法，無量法歸於十法，不可說的法歸於十法。這每一個法都有種種名稱，種種相狀，種種治療作用。出假菩薩都必須認識瞭解，爲了眾生的緣故，收集各種法藥，就像航海的導師一樣。如果不瞭解這些，就不能利益眾生。爲了瞭解這些，必須一心通達修習止觀，以大悲誓願。

【English Translation】 English version 'Yin' (referring to sexual misconduct). The Book of Poetry satirizes and prevents killing. The Book of Documents clarifies righteousness and concession to prevent theft. The Book of Changes predicts yin and yang to prevent false speech. Such are the methods of worldly wisdom, which, if mastered to the extreme, no one can surpass or overcome. They can all be made to believe and be guided by them as teachers. A 'false Bodhisattva' (referring to someone who aspires to the Bodhisattva path but has not yet truly attained the Bodhisattva fruit) who wishes to know these worldly methods should diligently cultivate them in the 'Luminous Contemplation,' with great compassionate vows, being diligent and unremitting. The Buddhas, with their majestic power, will bless them to suddenly understand clearly, and there will be no doubt or hindrance regarding worldly remedies. However, worldly remedies are not ultimate cures. Even if one struggles to walk and exhaust the 'Three Realms' (referring to the Desire Realm, the Form Realm, and the Formless Realm), one will eventually regress. Therefore, it is said that even if ordinary people cultivate 'leaky' (with outflows) meditation, their minds are like leaky vessels. Even if they are born in the 'Realm of Neither Perception nor Non-Perception,' they will eventually regress. Like a colored garment dyed with rainwater, its colors will fade and peel off. Even if worldly doctors cure a disease, it will recur. This is what it means. Next, it explains those who understand the 'transcendental remedies.' As the 'Mahaparinirvana Sutra' says: 'Some say that faith is the path, some say desire, some say non-negligence, some say diligence, some say mindfulness of the body, some say right concentration, some say cultivating impermanence, some say secluded places (referring to quiet places), some say speaking the Dharma for others, some say upholding precepts, some say associating with good friends, some say cultivating loving-kindness, etc.' Also, as various sutras say: Some use one path as a remedy, such as the 'One Practice Samadhi' (referring to single-mindedly cultivating one practice to attain samadhi). As the Buddha told the monks: 'Do not take what belongs to others; all dharmas belong to others. If you do not accept any dharmas, you will attain Arhatship.' As mentioned earlier, all single or complex views should be completely rejected. Or two paths are used as a remedy, namely 'concentration' and 'wisdom,' like the two wheels of a cart, equally balanced. Or three dharmas are used as a remedy, namely 'precepts,' 'concentration,' and 'wisdom.' Or four dharmas are used as a remedy, namely the 'Four Foundations of Mindfulness' (referring to mindfulness of the body, feelings, mind, and dharmas). Or five dharmas are used as a remedy, namely the 'Five Powers' (referring to the power of faith, diligence, mindfulness, concentration, and wisdom). Or six dharmas are used, namely the 'Six Recollections' (referring to recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the devas). The 'Seven Factors of Enlightenment' (also known as the Seven Bodhi Factors). The 'Eightfold Path.' The 'Nine Contemplations' (referring to the nine methods of contemplating death). The 'Ten Wisdoms' (referring to the ten types of wisdom). In this way, the methods of cultivating the path are explained with increasing numbers, up to eighty-four thousand uncountable methods. Or many dharmas are reduced to one dharma, even countless dharmas are reduced to one dharma, unspeakable dharmas are reduced to one dharma. Or many dharmas are reduced to ten dharmas, countless dharmas are reduced to ten dharmas, unspeakable dharmas are reduced to ten dharmas. Each of these dharmas has various names, various forms, and various healing effects. A 'false Bodhisattva' must recognize and understand them all, and collect various Dharma remedies for the sake of sentient beings, like a navigator at sea. If one does not understand these, one cannot benefit sentient beings. In order to understand these, one must single-mindedly cultivate 'Shamatha-Vipassana' (calm abiding and insight), with great compassionate vows.

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愿及精進力。諸佛威加法眼開發。皆能了知如觀掌果。又知出世上上法藥。約止觀一法為藥者。謂一實諦。無明心與法性合則有一切病相。觀此法性尚無法性。何況無明及一切法。或二法為藥即是止觀。體達心性虛妄休息。或三法為藥即是止觀。及隨道戒任運防護。又三三昧。從假入空名空三昧。亦不見空相名無相三昧。生死業息名無作三昧。或四法為藥謂四念處。諸見皆依色。此色非污穢非不污穢。受諸見思非苦非樂。諸見想行非我非無我。諸見思心尚非心。豈是常無常。或五法為藥即是五根。修止觀時無疑。名信根。常念止觀不念餘事即念根。止觀不息即精進根。一心在定即定根。四句體達無性故即慧根。五根增長名為五力。或六法為藥謂六念處。以止觀覺見思惑即是佛法界。不破法身名唸佛。常憶持止觀不分別止觀一異相。名念法。止觀理和是無為相。故名念僧。止觀有隨道戒。名念戒。止觀即第一義。名念天。止觀舍見思惑。名念舍。或七法為藥者。止是除舍定三覺分。觀是擇喜精進覺分。念通兩處。或八法為藥。四句破假名正見。動發正見名思惟。依此修行名正業。說此止觀名正語。不以邪諂養身為正命。不離不忘名正念。止名正定。無間念名精進。或九法為藥者。謂四見是污穢五陰。五陰變壞名色變想。

【現代漢語翻譯】 現代漢語譯本：願力與精進力加持，諸佛以威神力開啟我的法眼，使我能夠像觀看掌中之果一樣清楚地瞭解一切。並且知道出世間最上等的法藥。如果以止觀一法作為藥，那就是一實諦（唯一真實的真理）。無明（ignorance）的心與法性（Dharmata）結合，就會產生一切病相。觀察這法性，甚至連法性都不存在，更何況是無明以及一切法呢？或者以止觀二法作為藥，那就是體達心性虛妄，從而休息。或者以止觀及隨道戒三法作為藥，任運（自然而然）地防護。又有空三昧（Śūnyatā-samādhi），無相三昧（Animitra-samādhi），無作三昧（Apranihita-samādhi）這三種三昧。從假入空，名為空三昧；不見空相，名為無相三昧；生死業息，名為無作三昧。或者以四念處（Four Smṛtis）為藥，各種見解都依賴於色（Rūpa），這色不是污穢的，也不是不污穢的；感受各種見解和思緒，不是苦，也不是樂；各種見解、想法和行為，不是我，也不是無我；各種見解和思緒的心，尚且不是心，又怎麼會是常或者無常呢？或者以五根（Five Indriyas）為藥，修止觀時沒有疑惑，名為信根（Śraddhendriya）；常常憶念止觀，不憶念其他事情，即是念根（Smṛtīndriya）；止觀不停止，即是精進根（Vīryendriya）；一心在定中，即是定根（Samādhīndriya）；用四句來體達諸法無自性，即是慧根（Prajñendriya）。五根增長，就成為五力（Five Balas）。或者以六念處（Six Anusmṛtis）為藥，用止觀覺察見思惑（Dṛṣṭi-vicikitsa），那就是佛法界（Buddhadhātu）。不破法身（Dharmakāya），名爲念佛（Buddhānusmṛti）。常常憶持止觀，不分別止觀的一異之相，名爲念法（Dharmānusmṛti）。止觀的理與法性和合，是無為相（Asaṃskṛta-lakṣaṇa），所以名爲念僧（Saṃghānusmṛti）。止觀具有隨順於道的戒律，名爲念戒（Śīlānusmṛti）。止觀就是第一義諦（Paramārtha-satya），名爲念天（Devānusmṛti）。止觀捨棄見思惑，名爲念舍（Tyāgānusmṛti）。或者以七覺支（Seven Bodhyaṅgas）為藥，止是除、舍、定三個覺支，觀是擇、喜、精進三個覺支，念覺支則貫通於兩者。或者以八正道（Eightfold Path）為藥，用四句來破除假名，是為正見（Samyag-dṛṣṭi）；動發正見，名為正思惟（Samyak-saṃkalpa）；依此修行，名為正業（Samyak-karmānta）；宣說此止觀，名為正語（Samyag-vāc）；不以邪諂來養活自己，是為正命（Samyag-ājīva）；不離不忘，名為正念（Samyak-smṛti）；止名為正定（Samyak-samādhi）；無間斷地憶念，名為正精進（Samyag-vyāyāma）。或者以九法為藥，認為四見（Four Views）是污穢的五陰（Five Skandhas），五陰變壞，名為色變想（Rūpa-vipariṇāma-saṃjñā）。

【English Translation】 English version: May the power of vows and diligent effort, along with the majestic power of all Buddhas, open my Dharma eye, enabling me to understand everything as clearly as seeing a fruit in the palm of my hand. And may I know the supreme Dharma medicine that transcends the world. If one Dharma, Śamatha-Vipassanā (止觀, calming and insight meditation), is taken as medicine, it is the One Reality (一實諦, Eka-satya). When the mind of ignorance (無明, Avidyā) combines with Dharmata (法性, the nature of reality), all symptoms of illness arise. Observing this Dharmata, even Dharmata itself does not exist, let alone ignorance and all other dharmas. Or if two dharmas, Śamatha and Vipassanā, are taken as medicine, it is realizing the illusory nature of the mind and finding rest. Or if three dharmas, Śamatha, Vipassanā, and the precepts that naturally follow the path (隨道戒), are taken as medicine, they provide effortless protection. There are also the three Samādhis (三三昧): Śūnyatā-samādhi (空三昧, emptiness samādhi), Animitra-samādhi (無相三昧, signlessness samādhi), and Apranihita-samādhi (無作三昧, wishlessness samādhi). Entering emptiness from the provisional is called Śūnyatā-samādhi; not seeing the aspect of emptiness is called Animitra-samādhi; the cessation of the karma of birth and death is called Apranihita-samādhi. Or if the Four Smṛtis (四念處, Four Foundations of Mindfulness) are taken as medicine, all views rely on Rūpa (色, form), and this Rūpa is neither defiled nor undefiled; experiencing various views and thoughts is neither suffering nor pleasure; various views, thoughts, and actions are neither self nor non-self; the mind of various views and thoughts is not even a mind, so how could it be permanent or impermanent? Or if the Five Indriyas (五根, Five Roots) are taken as medicine, having no doubt when practicing Śamatha-Vipassanā is called Śraddhendriya (信根, root of faith); constantly remembering Śamatha-Vipassanā and not remembering other things is Smṛtīndriya (念根, root of mindfulness); Śamatha-Vipassanā not ceasing is Vīryendriya (精進根, root of diligence); the mind being one-pointed in Samādhi is Samādhīndriya (定根, root of concentration); using the four phrases to realize the selflessness of all dharmas is Prajñendriya (慧根, root of wisdom). The growth of the Five Indriyas is called the Five Balas (五力, Five Powers). Or if the Six Anusmṛtis (六念處, Six Recollections) are taken as medicine, using Śamatha-Vipassanā to perceive the afflictions of views and thoughts is the Buddhadhātu (佛法界, Buddha-realm). Not destroying the Dharmakāya (法身, Dharma-body) is called Buddhānusmṛti (唸佛, recollection of the Buddha). Constantly remembering and upholding Śamatha-Vipassanā, and not distinguishing the similarities and differences of Śamatha-Vipassanā, is called Dharmānusmṛti (念法, recollection of the Dharma). The principle of Śamatha-Vipassanā being in harmony with Dharmata is the Asaṃskṛta-lakṣaṇa (無為相, unconditioned characteristic), so it is called Saṃghānusmṛti (念僧, recollection of the Saṃgha). Śamatha-Vipassanā having precepts that follow the path is called Śīlānusmṛti (念戒, recollection of the precepts). Śamatha-Vipassanā is the Paramārtha-satya (第一義諦, ultimate truth), so it is called Devānusmṛti (念天, recollection of the devas). Śamatha-Vipassanā abandoning the afflictions of views and thoughts is called Tyāgānusmṛti (念舍, recollection of giving). Or if the Seven Bodhyaṅgas (七覺支, Seven Factors of Enlightenment) are taken as medicine, Śamatha is the three factors of renunciation, tranquility, and Samādhi; Vipassanā is the three factors of discernment, joy, and diligence; the factor of mindfulness pervades both. Or if the Eightfold Path (八正道) is taken as medicine, using the four phrases to break through false names is Samyag-dṛṣṭi (正見, right view); arousing right view is called Samyak-saṃkalpa (正思惟, right thought); practicing accordingly is called Samyak-karmānta (正業, right action); proclaiming this Śamatha-Vipassanā is called Samyag-vāc (正語, right speech); not nourishing oneself with deceit and flattery is Samyak-ājīva (正命, right livelihood); not separating and not forgetting is called Samyak-smṛti (正念, right mindfulness); Śamatha is called Samyak-samādhi (正定, right concentration); uninterrupted recollection is called Samyag-vyāyāma (正精進, right effort). Or if nine dharmas are taken as medicine, considering the Four Views (四見) as the defiled Five Skandhas (五陰), and the transformation and decay of the Five Skandhas is called Rūpa-vipariṇāma-saṃjñā (色變想, perception of the change of form).

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乃至九云云。或十法為藥即十智。見思兩假是集苦智。止觀是道智。二十五有不生是滅智。知三界皆爾是比智。以世間名字故說即世智。知他眾生亦然是他心智。知諸法差別是等智。知苦集盡名盡智。無漏之慧名無生智。當知止觀為益眾生隨根增減。既得為十。亦得為恒河沙佛法也。譬如神農嘗草立方。或一藥二藥乃至十藥為方。眾多藥為方。為病立方。非無因緣。入假菩薩亦復如是。知諸法門。一法二法至無量法。或為一病或為兼病。又如諸藥皮肉汁果。根莖枝葉。各各如是。山海水陸四方土地各有所出。採掘乾溼各各有時。又知諸藥各有所治。入假菩薩知眾生根。識所宜法亦復如是。知此一一法乃至多法。是其樂欲。知彼一法二法。非其樂欲。知此一法二法是其便宜。非其便宜是對治。非對治是入第一義。非入第一義。皆審識之。欲治一病一藥即足。欲為大醫遍須諸藥。二乘治惑一法即足。菩薩大誓須一切知。又如大地產藥而分劑作方。如大河水分劑升合不過不減。法藥亦爾。於一寂定開無量止。於一大慧開無量觀。皆實不虛。又如眾生病緣種種不同。諸病苦痛種種不同。諸藥方治種種不同。病差因緣種種不同。湯飲吐下。針灸丸散。得差之緣亦復非一。入假菩薩亦如是。知一切眾生見思煩惱集不同。是知集。知

一切眾生善惡苦果不同。是知苦。知一切法門。是知道。知一切眾生入證不同。是知滅。種種四諦入假菩薩無不遍知。

摩訶止觀卷第六(上)

摩訶止觀卷第六(下)

隋天臺智者大師說

門人灌頂記

複次神農本方用治後人未必並益。華他扁鵲觀時觀藥更立於方。所以者何。鄉土有南北人有儜健。食有鹹淡藥有濃淡。病有輕重。依本方治不能效益。隨時制立仍得差愈。佛初出世眾生機熟。逗根說法無不得悟。後代澆漓情惑轉異。直用佛經于其無益。菩薩觀機通經作論。令眾生得悟。唯悟益彼是入假正意。豈可守舊壅于化道耶。釋論云。依隨經法廣立名字。而為作義名為法施。菩薩為修如此慧故。大悲誓願勤精進力。通修止觀。諸佛加威豁然鑒朗。于入假智而得自在。

○三應病授藥者。既知苦集之病。又識道滅之藥。若眾生無出世機。根性薄弱不堪深化。但授世藥。如孔丘姬旦制君臣定父子。故敬上愛下。世間大治。禮律節度尊卑有序。此扶于戒也。樂以和心移風易俗。此扶于定。先王至德要道此扶于慧。元古混沌未宜出世。邊表根性不感佛興。我遣三聖化彼真丹。禮義前開大小乘經然後可信。真丹既然。十方亦爾。故前用世法而授與之云云。又授出世藥者。十種因緣所成

【現代漢語翻譯】 現代漢語譯本：一切眾生的善惡苦果各不相同。認識到這一點就是知苦（duhkha，痛苦）。瞭解一切法門就是知道（marga，道路）。認識到一切眾生進入證悟的境界各不相同，就是知滅（nirodha，寂滅）。種種四諦（catvari-arya-satyani，四聖諦）的道理，入假菩薩（bodhisattva，菩薩）沒有不普遍知曉的。

《摩訶止觀》卷第六（上）

《摩訶止觀》卷第六（下）

隋朝天臺智者大師說

門人灌頂記錄

進一步說，神農氏的本方用來醫治後人，未必都能有益。華佗、扁鵲觀察時令、觀察藥物，重新制定藥方。這是什麼原因呢？因為鄉土有南北差異，人有強弱之分，食物有鹹淡之別，藥物有濃淡之分，疾病有輕重之別。依照原本的藥方來醫治，不能產生效益。隨著時令而制定藥方，仍然能夠痊癒。佛陀最初出世時，眾生的根機成熟，針對他們的根性說法，沒有不領悟的。後代的人道德淪喪，情感迷惑轉變差異。直接使用佛經，對他們沒有益處。菩薩觀察眾生的根機，通達經文，撰寫論著，使眾生得以領悟。唯有領悟對他們有益，這才是入假（prajna，智慧）的真正意義。怎麼可以墨守成規，阻塞化導的道路呢？《釋論》說，依據、隨順經文的法則，廣泛地建立名相，並且為這些名相作出解釋，這叫做『法施』。菩薩爲了修習這樣的智慧，以大悲（maha-karuna，大慈悲）誓願和勤奮精進的力量，通達修習止觀（samatha-vipassana，止觀）。諸佛（Buddha，佛）加以威神之力，使菩薩豁然開朗，對於入假智（prajna，智慧）而得自在。

三、應病授藥：既然知道苦集（duhkha-samudaya，苦和集）的病癥，又認識道滅（marga-nirodha，道和滅）的藥物。如果眾生沒有出世的根機，根性薄弱，不堪接受深化的教化，就只授予世間的藥物。例如孔丘、姬旦制定君臣之道，確定父子關係，所以尊敬在上位的人，愛護在下位的人，世間就能夠得到大治。禮儀法度有節制，尊卑長幼有秩序，這是扶助戒律（sila，戒）的方面。用音樂來調和人心，移風易俗，這是扶助禪定（samadhi，定）的方面。先王的至高德行和重要道理，這是扶助智慧（prajna，慧）的方面。遠古混沌的時代，不適宜出世的教法。邊遠地區的眾生根性遲鈍，不能感應佛陀出世。我派遣三位聖人去教化真丹（China，中國），先用禮義來開導，然後大小乘經典才能夠被相信。真丹是這樣，十方世界也是這樣。所以先用世間的法來授予他們，如此等等。又，授予出世的藥物，是由十種因緣所成就的。

【English Translation】 English version: All sentient beings have different results of good and evil karma. Knowing this is knowing suffering (duhkha). Understanding all Dharma gates is knowing the path (marga). Recognizing that all sentient beings enter different states of enlightenment is knowing cessation (nirodha). The various truths of the Four Noble Truths (catvari-arya-satyani) are universally known by Bodhisattvas (bodhisattva) who have entered the provisional.

Mahayana Samatha-vipassana, Scroll 6 (Part 1)

Mahayana Samatha-vipassana, Scroll 6 (Part 2)

Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by his disciple Guanding

Furthermore, the original prescriptions of Shennong may not be beneficial to later generations. Hua Tuo and Bian Que observed the seasons and medicines, and re-established prescriptions. Why is this? Because regions have north and south differences, people have strong and weak constitutions, food has salty and bland tastes, medicines have strong and weak potencies, and illnesses have light and heavy degrees. Treating according to the original prescriptions cannot produce benefits. Formulating prescriptions according to the times can still bring about recovery. When the Buddha (Buddha) first appeared in the world, the faculties of sentient beings were ripe. Teaching according to their capacities, none failed to awaken. Later generations became degenerate, and emotional delusions changed differently. Directly using the Buddhist scriptures is of no benefit to them. Bodhisattvas observe the faculties of sentient beings, understand the scriptures, and write treatises, enabling sentient beings to awaken. Only awakening is beneficial to them, and this is the true meaning of entering the provisional (prajna). How can one cling to the old and obstruct the path of transformation? The Shastra says, 'According to and following the principles of the scriptures, extensively establish names and terms, and explain their meanings. This is called 'Dharma giving'.' Bodhisattvas cultivate such wisdom (prajna) with great compassion (maha-karuna), vows, and diligent effort. They thoroughly cultivate samatha-vipassana (samatha-vipassana). The Buddhas (Buddha) add their majestic power, enabling Bodhisattvas to suddenly become enlightened and attain freedom in the wisdom (prajna) of entering the provisional.

1. Administering Medicine According to the Illness: Having known the illness of suffering and accumulation (duhkha-samudaya), one also recognizes the medicine of the path and cessation (marga-nirodha). If sentient beings do not have the capacity for transcendence and their faculties are weak and unable to receive profound teachings, then only worldly medicine is given. For example, Confucius and the Duke of Zhou established the roles of ruler and minister, and defined the relationship between father and son. Therefore, respecting those above and loving those below, the world can achieve great order. Rituals and laws have moderation, and there is order between the honored and the humble. This supports the precepts (sila). Music harmonizes the mind and transforms customs. This supports concentration (samadhi). The supreme virtue and essential principles of the former kings support wisdom (prajna). In the primordial chaos of ancient times, it was not suitable for transcendent teachings to emerge. The faculties of beings in remote regions are dull and cannot be moved by the appearance of a Buddha. I sent three sages to transform China (China), first using rituals and righteousness to guide them, and then the Mahayana and Hinayana scriptures could be believed. As it is with China, so it is with the ten directions. Therefore, worldly methods are used first to bestow upon them, and so on. Furthermore, administering transcendent medicine is accomplished by ten causes and conditions.

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眾生根性不同則是病異。隨其病故授藥亦異。謂下中上上上。下根四義。一者志樂狹劣。二行力微弱。三五濁障重。四智慧極鈍。樂小法故說生滅法。行力微弱修事六度。五濁障重勤苦對治。智慧鈍故斷淫怒癡。名為解脫。是為授因緣生法之藥。治下根病也。雖是下根欣樂不同。諸聖作論復開為四。樂聞有者說阿毗曇生其小善破其五濁。因此方便見於真諦。樂聞無者論成實論生其小善破惡入真。樂聞有無說昆勒論生善破惡入真。樂聞非有非無者為說離有無經生善破惡入真。是為入假菩薩作四論申四門。授四藥治諸病云云。次中根人授藥者。此人心志小強行力小勝。宜生理善。五濁障輕智慧小利。赴其樂欲為說因緣即空。聞生理善破于惡因見第一義。是為授即空藥治中根人。此又為四。謂下中上上上。即是四門入池。例前云云。次觀上根人授藥者樂欲心廣善根開闊。五濁已除智慧又大。授無量四諦生界外善。次第斷五住得入中道。是為授即假藥治上根人。就此又為四。即是四門授藥。例上可知。次觀上上根授藥者。此人樂欲乃至智慧悉無與等。故名上上。為如理直說善如空生。障如空滅。入究竟道。是名授即中藥治上上根人。亦有四門授藥治病云云。若入空觀尚無一法。何有諸法。今授十六道滅治十六苦集。正是入假。

【現代漢語翻譯】 現代漢語譯本 眾生的根性和接受能力不同，就像患的疾病不同一樣。根據他們不同的『病癥』，給予的『藥物』也不同。這裡分為下、中、上、上上四種根性。下根性的人有四種特點：一是志向和喜好狹隘低下（志樂狹劣），二是修行力量微弱（行力微弱），三是受到五濁的障礙深重（五濁障重），四是智慧極其遲鈍（智慧極鈍）。 因為他們喜歡小乘佛法，所以為他們講說生滅之法。因為他們修行力量微弱，所以教導他們修習佈施、持戒、忍辱、精進、禪定、智慧這六度。因為他們受到五濁的障礙深重，所以勤奮刻苦地對治貪慾、嗔恨、愚癡等煩惱。因為他們智慧遲鈍，所以教導他們斷除淫慾、憤怒、愚癡，從而獲得解脫。這叫做給予他們『因緣生法』的藥物，來治療下根性眾生的『疾病』。即使是下根性的人，他們的喜好也不同。諸位聖者所著的論典又將他們分為四類：喜歡聽『有』的人，為他們講說《阿毗曇論》（Abhidhamma，論藏），使他們生起微小的善根，破除五濁，從而通過這種方便見到真諦。喜歡聽『無』的人，為他們講說《成實論》（Tattvasiddhi-sastra），使他們生起微小的善根，破除惡業，進入真理。喜歡聽『有無』的人，為他們講說《昆勒論》，使他們生起善根，破除惡業，進入真理。喜歡聽『非有非無』的人，為他們講說遠離『有無』的經典，使他們生起善根，破除惡業，進入真理。這是說，證入『假』的菩薩，通過四種論典來闡述四種法門，給予四種藥物，治療各種『疾病』，等等。 其次，對於中等根性的人，給予的『藥物』是：這種人心志稍微堅強，修行力量稍微勝過下根性的人，適合於理解『生理善』（因緣和合而生的善法）。他們受五濁的障礙較輕，智慧也稍微敏利。爲了滿足他們的喜好和慾望，為他們講說『因緣即空』的道理。他們聽聞『生理善』，破除惡因，見到第一義諦。這叫做給予他們『即空』的藥物，來治療中等根性的人。這種情況又可以分為四種，即下、中、上、上上，也就是從四個法門進入『池』（比喻佛法的境界）。具體情況可以參照前面的解釋。 再次，觀察上等根性的人，給予的『藥物』是：他們喜好和慾望廣大，善根已經開發，五濁已經消除，智慧又很大。給予他們無量的四諦，生起超出三界之外的善法，次第斷除五住地煩惱，得以進入中道。這叫做給予他們『即假』的藥物，來治療上等根性的人。這種情況又可以分為四種，也就是通過四個法門給予『藥物』。具體情況可以參照上面的解釋。 再次，觀察上上等根性的人，給予的『藥物』是：這種人的喜好、慾望乃至智慧，都沒有人可以與他們相比，所以稱為『上上』。為他們如實地、直接地講說，善法就像虛空一樣產生，障礙就像虛空一樣消滅，從而進入究竟之道。這叫做給予他們『即中』的藥物，來治療上上等根性的人。也有四種法門給予『藥物』，治療『疾病』，等等。 如果進入空觀，連一法都不存在，哪裡還有諸法呢？現在給予十六道滅（十六種修行方法，用於滅除痛苦），來治療十六苦集（十六種苦和集的原因），這正是進入『假』的境界。

【English Translation】 English version The dispositions of sentient beings differ, just as their illnesses differ. According to their different 'illnesses,' the 'medicine' given also differs. Here, they are divided into four types of faculties: inferior, medium, superior, and supreme. Those with inferior faculties have four characteristics: first, their aspirations and inclinations are narrow and base (Zhì lè xiá liè); second, their strength in practice is weak (Xíng lì wēi ruò); third, they are heavily obstructed by the five defilements (Wǔ zhuó zhàng zhòng); and fourth, their wisdom is extremely dull (Zhì huì jí dùn). Because they delight in the Lesser Vehicle (Hinayana) teachings, the Dharma of arising and ceasing is explained to them. Because their strength in practice is weak, they are taught to cultivate the Six Perfections: generosity, discipline, patience, diligence, concentration, and wisdom. Because they are heavily obstructed by the five defilements, they diligently and assiduously counteract afflictions such as greed, hatred, and delusion. Because their wisdom is dull, they are taught to sever lust, anger, and ignorance, thereby attaining liberation. This is called giving them the 'medicine of conditioned arising' (Yīnyuán shēng fǎ) to cure the 'illnesses' of beings with inferior faculties. Even among those with inferior faculties, their preferences differ. The treatises written by various sages further divide them into four categories: those who like to hear about 'existence' are lectured on the Abhidhamma (Āpídámó, Higher Teachings), enabling them to generate small roots of goodness, break through the five defilements, and thereby see the truth through this expedient. Those who like to hear about 'non-existence' are lectured on the Tattvasiddhi-sastra (Chéngshí lùn), enabling them to generate small roots of goodness, break through evil karma, and enter the truth. Those who like to hear about 'existence and non-existence' are lectured on the Kunler Lun, enabling them to generate goodness, break through evil karma, and enter the truth. Those who like to hear about 'neither existence nor non-existence' are lectured on the sutras that are apart from 'existence and non-existence,' enabling them to generate goodness, break through evil karma, and enter the truth. This means that Bodhisattvas who have entered the realm of 'provisionality' (Jiǎ), expound four Dharma gates through four treatises, give four types of medicine, and cure various 'illnesses,' and so on. Secondly, for people with medium faculties, the 'medicine' given is: these people have slightly stronger minds and slightly greater strength in practice than those with inferior faculties, and are suitable for understanding 'physiological goodness' (Shēnglǐ shàn, good dharmas arising from conditioned causes). They are less obstructed by the five defilements, and their wisdom is also slightly sharper. To satisfy their preferences and desires, the principle of 'conditioned arising is emptiness' (Yīnyuán jí kōng) is explained to them. They hear about 'physiological goodness,' break through evil causes, and see the ultimate truth. This is called giving them the 'medicine of emptiness' (Jí kōng) to cure people with medium faculties. This situation can also be divided into four types, namely inferior, medium, superior, and supreme, which means entering the 'pond' (Bǐyù fó fǎ de jìngjiè, metaphor for the realm of the Buddha's teachings) through four Dharma gates. Specific details can be referred to the previous explanation. Thirdly, observing people with superior faculties, the 'medicine' given is: their preferences and desires are vast, their roots of goodness have already been developed, the five defilements have already been eliminated, and their wisdom is also very great. They are given the immeasurable Four Noble Truths, generate good dharmas beyond the Three Realms, gradually sever the five categories of afflictions, and are able to enter the Middle Way. This is called giving them the 'medicine of provisionality' (Jí jiǎ) to cure people with superior faculties. This situation can also be divided into four types, which means giving 'medicine' through four Dharma gates. Specific details can be referred to the above explanation. Fourthly, observing people with supreme faculties, the 'medicine' given is: the preferences, desires, and even wisdom of these people are unmatched by anyone, so they are called 'supreme.' They are truthfully and directly lectured to, so that good dharmas arise like the empty sky, and obstacles disappear like the empty sky, thereby entering the ultimate path. This is called giving them the 'medicine of the Middle Way' (Jí zhōng) to cure people with supreme faculties. There are also four Dharma gates for giving 'medicine' and curing 'illnesses,' and so on. If one enters the contemplation of emptiness, not even a single dharma exists, so where are there any dharmas? Now, giving the sixteen ways of cessation (Shíliù dào miè, sixteen methods of practice for eliminating suffering) to cure the sixteen sufferings and their causes (Shíliù kǔ jí, sixteen sufferings and their causes), this is precisely entering the realm of 'provisionality' (Jiǎ).

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隨其類音妙聲遍告。發彼耳識轉度入心。令得服行各獲利益。如一云所雨。而諸草木各得生長。云云。

○四明入假位者。一先歷教判位。二明利益。三結破法遍。人意咸言。先除見假后卻思惟。入空之果尚已迢遰。出假化物非已所能望崖自絕。今當分別假位不同。夫三乘之初不愚於法。皆欲求佛厭患生死喜多退轉。譬如有人俱聞他方有七寶山。翹心束腳。若念路艱險便退不前行人亦爾。畏懼生死退大沈空。后聞菩薩勝妙功德。自惟敗種泣動大千。不待所因而懷憂悔。若依此義。但有入空便無入假事也。若三藏菩薩初修空狼伏煩惱羊而不斷結。若斷結者。則無六度功德身肥。是初阿僧祇位也。二僧祇煩惱脂消功德轉肥。三僧祇正入假位利益眾生。此下根人也。中根二僧祇已伏煩惱肥六度身。即能化物。豈待三耶。上根初發心時。為度一切誓求作佛。因聞他說心已明解深識真理。為度他故不求斷證。心又一轉我應度他。不應不度當勤分別一切藥病。何以故。五事重故。如人將兒過險自既安隱。那得擲兒。雖自知空而不棄捨。是為初心即能入假不待至二僧祇也。通教位者。人多執經云。八地修出假。或六地七地斷結與羅漢齊方修出假。此一途之說必不全爾。但佛為三根分別。下根斷惑盡。方能出假。佛於法華中破其

【現代漢語翻譯】 現代漢語譯本： 隨著各類聲音，以微妙的音聲普遍宣告。使那音聲傳入他們的耳識，進而進入他們的內心。使他們能夠信受奉行，各自獲得利益。就像同一片云所降下的雨，而各種草木各自得到生長一樣。

四明尊者所說的入假位，一是先經歷教判位，二是說明利益，三是總結破法遍。人們普遍認為，先去除見惑，然後去除思惟惑。即使是證入空性的果位，尚且遙遠難及，更何況是出假化物，不是自己所能期望的，因此望而卻步。現在應當分別假位的不同。三乘的初學者並非不瞭解佛法，都想求佛，厭惡生死，但容易退轉。譬如有人聽說他方有七寶山，內心向往，但如果想到道路艱險，便會退縮不前。修行人也是如此，畏懼生死，退而沉溺於空。後來聽聞菩薩殊勝的功德，自認為自己是敗種，為此感到悲傷。不等遇到因緣就懷有憂愁和後悔。如果按照這種說法，就只有入空，而沒有入假的事情了。如果三藏菩薩最初修空觀，降伏煩惱，卻不斷除煩惱結使，如果斷除了煩惱結使，就沒有六度功德來滋養身心。這是初阿僧祇劫的位次。二阿僧祇劫，煩惱逐漸減少，功德逐漸增長。三阿僧祇劫，正式進入假位，利益眾生。這是下根之人。中根之人，在二阿僧祇劫時，已經降伏煩惱，以六度功德滋養身心，就能教化眾生，難道還要等到三阿僧祇劫嗎？上根之人，最初發心時，爲了度化一切眾生，發誓要成佛。因為聽聞他人說法，內心已經明白，深刻認識到真理。爲了度化他人，不追求斷除煩惱和證悟。內心又一轉變，認為自己應該度化他人，不應該不度化，應當勤奮分別一切藥和病。為什麼呢？因為五事很重要。如同有人帶著孩子經過危險的地方，自己已經安全了，怎麼能拋棄孩子呢？雖然自己知道空性，但不捨棄眾生。這就是初心就能入假，不需要等到二阿僧祇劫。通教的位次，人們大多執著于經文所說，八地菩薩才修出假，或者六地、七地斷除煩惱結使，與阿羅漢齊等，才修出假。這種說法不完全正確。佛陀為不同根器的人分別開示。下根之人，斷盡煩惱，才能出假。佛陀在《法華經》中破斥了這種觀點。

【English Translation】 English version: Following the sounds of each category, universally proclaim with subtle and wonderful sounds. Cause those sounds to enter their ear consciousness, and then enter their minds. Enable them to accept and practice accordingly, each obtaining benefit. It is like the rain from a single cloud, where various grasses and trees each obtain growth.

Regarding the 'entering provisional' position according to Siming (四明) [a Tiantai Buddhist monk], firstly, one experiences the teaching and judgment positions; secondly, one clarifies the benefits; and thirdly, one concludes with the pervasiveness of breaking through attachment to the Dharma. People generally say that one should first eliminate the 'view' illusion (見假, Jian Jia) [false views], and then eliminate the 'thought' illusion (思惟, Siwei) [deluded thoughts]. Even the fruit of entering emptiness is still distant and difficult to reach, let alone transforming beings by emerging from emptiness, which is not something they can hope for, thus giving up in despair. Now, we should distinguish the differences in the provisional positions. Those who initially embark on the Three Vehicles (三乘, San Sheng) [Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna] are not ignorant of the Dharma. They all desire to seek Buddhahood and are weary of birth and death, but they are prone to regression. It is like someone who hears that there is a mountain of seven treasures (七寶山, Qibao Shan) [mountains filled with precious gems] in another land, and their hearts yearn for it, but if they think of the road as difficult and dangerous, they will retreat and not move forward. Practitioners are also like this, fearing birth and death, retreating and sinking into emptiness. Later, hearing of the superior and wonderful merits of Bodhisattvas, they consider themselves to be of a failed seed and are moved to tears. They harbor sorrow and regret without waiting for the cause. If according to this meaning, there would only be entering emptiness, and no matter of entering the provisional. If a Bodhisattva of the Tripitaka (三藏, San Zang) [the collection of Buddhist scriptures] initially cultivates emptiness, subduing the wolf of afflictions and the sheep of vexations, but does not sever the bonds of afflictions, if they sever the bonds, then there would be no fat body of the six perfections (六度, Liu Du) [the six pāramitās: generosity, morality, patience, vigor, meditation, and wisdom]. This is the position of the first asamkhya kalpa (阿僧祇劫, Asamkhya Jie) [an immeasurably long period of time]. In the second asamkhya kalpa, the fat of afflictions diminishes, and the fat of merits increases. In the third asamkhya kalpa, one formally enters the provisional position, benefiting sentient beings. This is for people of inferior capacity. People of middling capacity, having subdued afflictions and fattened the body of the six perfections in the second asamkhya kalpa, are able to transform beings. Why wait for the third? People of superior capacity, when initially generating the aspiration for enlightenment (菩提心, Puti Xin) [Bodhicitta], vow to become a Buddha in order to liberate all beings. Because they hear others speak of the Dharma, their minds are already clear, and they deeply recognize the true principle. In order to liberate others, they do not seek to sever afflictions and attain realization. Their minds undergo another transformation, thinking that they should liberate others, and should not fail to do so, and should diligently distinguish all medicines and illnesses. Why? Because the five matters are important. It is like someone taking a child through a dangerous place, and having already secured their own safety, how could they abandon the child? Although they themselves know emptiness, they do not abandon sentient beings. This is the initial mind being able to enter the provisional, not needing to wait until the second asamkhya kalpa. Regarding the positions of the Common Teaching (通教, Tong Jiao) [one of the Four Teachings of the Tiantai school], people mostly cling to the sutras, saying that Bodhisattvas of the eighth ground (八地, Ba Di) [the eighth of the ten bhūmis] cultivate emerging from the provisional, or that those of the sixth or seventh ground sever the bonds of afflictions, becoming equal to Arhats, and then cultivate emerging from the provisional. This one-sided view is certainly not entirely correct. The Buddha separately taught according to the different capacities of beings. Those of inferior capacity can only emerge from the provisional after exhausting afflictions. The Buddha refuted this view in the Lotus Sutra (法華經, Fa Hua Jing).

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取涅槃心勸發無上道起方便慧。二乘既然。極鈍菩薩亦應同此說。今判此為下根耳。中根者斷見惑已。生死少寬。思任運斷。第二地名菩薩神通。從此已去即能入假。上根者。初心聞慧即能體達見思即空。已為眾生作依止處。何須七地方出假耶。若七地者。為大品所呵。有大鳥身長三百由旬。而無兩翅從天而墮。若死若死等苦。菩薩亦如是。從初一向專修于空至於六地。是為三空身肥假翅不生。若墮二乘方便道名死等苦。若墮初果名之為死。若見儘是死等。若無學是為死。是鳥欲還天上可得去不。墮無學地欲發菩薩心永不能得。如人被閹不能五欲。華嚴大品不能治之。唯有法華能令無學還生善根得成佛道。所以稱妙。又闡提有心猶可作佛。二乘滅智心不可生。法華能治複稱為妙云云。別教之人十住心后。十行之位修假方便。何以故。入理般若名為住。住生功德名為行雲云。下根也。十住初心即能入假已得無漏。一受不退即能出用。何須至十行方起大悲。中根也云云。又別教初心不愚於法。達解一切功德猶如幻化。于名字不滯而修方便。具五因緣。以益眾生。上根也。圓教十信六根凈時。即遍見聞十法界事。若是入空尚無一物。既言六根互用。即是入假位也。又五品弟子正行六度廣能說法。即是入假之位。何必待六根凈

【現代漢語翻譯】 現代漢語譯本 爲了獲得涅槃之心，勸導人們發起無上的菩提道，並運用方便智慧。如果二乘（聲聞乘和緣覺乘）是這樣，那麼資質極差的菩薩也應該這樣說。現在判斷這是針對下根器的人。中根器的人斷除了見惑之後，生死輪迴稍微寬緩一些，思惑也隨之逐漸斷除。第二地被稱為菩薩神通地，從這裡開始就能進入假觀。上根器的人，最初聽聞佛法時，就能體悟到見惑和思惑本性皆空，已經可以作為眾生的依靠之處，何必等到七地才出假觀呢？如果像七地菩薩那樣，會被《大品般若經》所呵斥，就像有一隻大鳥，身長三百由旬，卻沒有翅膀，從天上掉下來，遭受若死若死等痛苦。菩薩也是如此，從一開始就只專注于修習空觀，直到六地菩薩，這就是三空之身肥大，但假觀的翅膀卻沒有生長出來。如果墮入二乘的方便道，就叫做死等苦，如果墮入初果，就叫做死，如果見惑斷盡，就是死等，如果證得無學位，就是死。這隻鳥想要回到天上，可能嗎？墮入無學地的人，想要發起菩薩心，永遠不可能得到，就像人被閹割后，不能享受五欲一樣。《華嚴經》、《大品般若經》都不能夠治療這種情況，只有《法華經》能夠讓無學之人重新生起善根，得以成就佛道，所以才被稱為『妙』。而且，闡提（斷善根的人）只要還有心，仍然可以成佛，二乘滅盡智慧之心，卻無法再生起。《法華經》能夠治療這種情況，所以又被稱為『妙』。別教之人，在十住心之後，十行之位修習假觀方便，為什麼呢？因為入理般若被稱為住，從住生出功德被稱為行，這是下根器的人。十住初心就能入假觀，已經得到無漏智慧，一旦接受就不會退轉，就能出假觀而起作用，何必等到十行才發起大悲心呢？這是中根器的人。而且，別教初心的人，不愚昧於法，通達瞭解一切功德猶如幻化，不執著于名字而修習方便，具足五種因緣，來利益眾生，這是上根器的人。圓教十信位的菩薩，六根清凈時，就能普遍見聞十法界的事情。如果是入空觀，尚且什麼都沒有，既然說六根互用，這就是進入假觀的位次了。而且，五品弟子，以正行修習六度，廣泛地能夠說法，這就是進入假觀的位次，何必等到六根清凈呢？

【English Translation】 English version To obtain the mind of Nirvana, encourage the arising of the unsurpassed Bodhi path and employ expedient wisdom. If this is the case for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), then even the most dull-witted Bodhisattvas should say the same. Now, this is judged to be for those of inferior capacity. Those of middling capacity, having severed the delusions of views (dṛṣṭi-heya), experience a slight easing of the cycle of birth and death, and the delusions of thought (bhāvanā-heya) are gradually severed as well. The second ground is called Bodhisattva's supernatural powers (abhijñā-bhūmi), and from here onwards, one can enter the provisional (假, jiǎ). Those of superior capacity, upon first hearing the Dharma, can realize that the delusions of views and thoughts are empty in nature, and they can already serve as a refuge for sentient beings. Why is it necessary to emerge from the provisional only at the seventh ground? If it is like the seventh ground Bodhisattva, they would be criticized by the Mahāprajñāpāramitā Sūtra, like a large bird with a body three hundred yojanas long, but without wings, falling from the sky, suffering the pain of 'dying and dying' and so on. Bodhisattvas are also like this, from the beginning focusing solely on cultivating emptiness until the sixth ground. This is like a body fat with the three emptinesses, but the wings of the provisional have not grown. If one falls into the expedient path of the Two Vehicles, it is called the suffering of 'dying and dying', if one falls into the first fruit (Sotāpanna), it is called death, if the delusions of views are exhausted, it is 'dying and so on', if one attains the state of no-more-learning (Arhat), it is called death. If this bird wants to return to the heavens, is it possible? One who has fallen into the ground of no-more-learning, wanting to arouse the Bodhi mind, will never be able to. It is like a person who has been castrated and cannot enjoy the five desires. The Avataṃsaka Sūtra and the Mahāprajñāpāramitā Sūtra cannot cure this condition, only the Lotus Sūtra can enable those in the state of no-more-learning to regenerate good roots and attain Buddhahood, therefore it is called 'wonderful'. Moreover, even a icchantika (闡提, chǎntí, one who has severed their roots of goodness) with a mind can still become a Buddha, but the mind of the Two Vehicles, having extinguished wisdom, cannot be reborn. The Lotus Sūtra can cure this condition, so it is again called 'wonderful'. Those of the Separate Teaching (別教, biéjiào), after the ten abodes (十住, shízhù), cultivate expedient means in the position of the ten practices (十行, shíxíng). Why? Because entering the wisdom of principle (入理般若, rùlǐ bōrě) is called abiding (住, zhù), and the merits that arise from abiding are called practice (行, xíng), this is for those of inferior capacity. Those of the initial mind of the ten abodes can immediately enter the provisional, having already obtained non-outflow wisdom (無漏, wúlòu), once accepted, they will not regress, and they can emerge from the provisional and put it to use. Why is it necessary to wait until the ten practices to arouse great compassion? This is for those of middling capacity. Moreover, those of the initial mind of the Separate Teaching are not ignorant of the Dharma, understanding that all merits are like illusions, not clinging to names and practicing expedient means, possessing the five causes and conditions to benefit sentient beings, this is for those of superior capacity. Bodhisattvas of the ten faiths (十信, shíxìn) in the Perfect Teaching (圓教, yuánjiào), when the six roots are purified, can universally see and hear the affairs of the ten Dharma realms. If it is entering emptiness, there is not even one thing, since it is said that the six roots mutually function, this is entering the position of the provisional. Moreover, disciples of the five grades (五品, wǔpǐn), cultivating the six perfections (六度, liùdù) with correct practice, are widely able to expound the Dharma, this is entering the position of the provisional, why is it necessary to wait until the six roots are purified?

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耶。又初心之人能知如來秘密之藏圓觀三諦。尚能即中豈不即假。大品云。初坐道場尚便成正覺。轉法輪度眾生。又六即料簡。便有出假之義何須待至五品耶。上來諸教皆有三位。若定判者。應取下根以明其位。則有二義。一依教故。二決不退轉入假行成。中上乍有進退故不約其論位。既有三根出假。例應三根入空。謂情入。似入。真入情入者。觸人能入非謂散情。緣諦之觀。于似真之前與空法塵相應若爾何益。此有情益。若益無退。不併退。設退能憶念數修后致大益。問。通別上根能入空出假。與圓何異。答通人出入不能即中。別人次第出入不能一心。圓人一心出入亦能別出入。謂多入中少入二。多入二少入中。多入空中少入假。多入假少入空中。多入假中少入空。多入空少入假中。雖別增減而三諦不缺。若爾。則非次第之別。然尚能為勝別。況不能為劣耶。二明入假利益者。菩薩本不貴空而修空。本為眾生故修空。不貴空故不住。為益眾生故須出。故有從真起應法眼稱機。應以佛身得度。即作佛身說法授藥。應以菩薩二乘天龍八部等形得度。而為現之。成就眾生凈佛國土乃名利益。三藏菩薩雖復出假有漏神通非真起應。世智分別非法眼明。雖利眾生而非成就。雖作佛事非凈佛土。止是少分教化為益甚微云云。若通

【現代漢語翻譯】 現代漢語譯本： 問：那麼，剛剛開始修行的人能夠了解如來秘密的藏處，圓滿地觀察空、假、中三諦（佛教的三種真理），尚且能夠立即證入中諦，難道不能立即證入假諦嗎？《大品般若經》說，初坐道場就能成就正覺（完全的覺悟），轉法輪（傳播佛法）度化眾生。而且，六即（理即、名字即、觀行即、相似即、分證即、究竟即）的料簡中，已經有了出假（從空性進入世俗）的意義，何必等到五品位（五種修行位次）呢？ 以上所說的各種教義都有空、假、中三位。如果一定要判定的話，應該以下根（資質較差的人）來表明其位次，這樣有兩個意義：一是依據教義，二是決定不會退轉而進入假諦的修行併成就。中根和上根的人有時會有進退，所以不以他們來論定位次。既然有三種根器的人出假，那麼按照例子，也應該有三種根器的人入空（證悟空性），即情入、似入、真入。情入是指接觸到相關的人就能入，而不是指散亂的情感。緣諦之觀，在相似入和真入之前，與空法塵相應，如果這樣，有什麼益處呢？這有情感上的益處。如果有益處就不會退轉，即使退轉也不會完全退失，即使退轉了，也能憶念並多次修行，最終獲得大利益。 問：通教（三乘通教）和別教（菩薩藏）的上根之人能夠入空出假，與圓教（圓融三諦）有什麼不同？ 答：通教之人出入不能立即證入中諦，別教之人次第出入不能一心。圓教之人一心出入，也能分別出入，即多數時間入中諦，少數時間入空、假二諦；多數時間入空、假二諦，少數時間入中諦；多數時間入空諦，少數時間入假諦；多數時間入假諦，少數時間入空諦；多數時間入假諦和中諦，少數時間入空諦；多數時間入空諦，少數時間入假諦和中諦。雖然有分別增減，但空、假、中三諦不會缺少。如果這樣，就不是次第的差別，但尚且能成為勝妙的別教，何況不能成為劣的別教呢？ 二、說明入假（進入世俗）的利益：菩薩本來不看重空性而修空性，本來是爲了眾生的緣故才修空性。不看重空性，所以不住于空性。爲了利益眾生，所以必須出假。所以有從真起應，用法眼（佛眼）來適應眾生的根機。應該用佛身得度的，就示現佛身說法授藥；應該用菩薩、二乘（聲聞、緣覺）、天龍八部等形象得度的，就為他們示現這些形象。成就眾生，清凈佛國土，才叫做利益。 三藏菩薩即使出假，其有漏神通並非真正的從真起應，其世智分別並非法眼光明。雖然利益眾生，但並非成就；雖然做佛事，但並非清凈佛土。只是少部分的教化，利益非常微小。如果通教……

【English Translation】 English version: Question: Furthermore, can a beginner understand the secret treasury of the Tathagata (another name for the Buddha), and perfectly contemplate the Three Truths of emptiness (空), provisional existence (假), and the Middle Way (中)? If they can immediately realize the Middle Way, can't they immediately realize provisional existence? The Mahaprajnaparamita Sutra says that upon first sitting at the Bodhi tree, one attains perfect enlightenment, turns the Dharma wheel (teaching Buddhism), and liberates sentient beings. Moreover, the Six Identities (理即, 名字即, 觀行即, 相似即, 分證即, 究竟即) already imply the meaning of 'emerging from emptiness' (出假). Why wait until the Fifth Stage (五品位)? All the teachings mentioned above have the three aspects of emptiness, provisional existence, and the Middle Way. If a definite judgment is to be made, it should be based on those of inferior capacity (下根) to clarify their position. This has two meanings: first, it is based on the teachings; second, it ensures that they will not regress and enter the practice of provisional existence and achieve it. Those of middle and superior capacity may sometimes advance and regress, so their positions are not discussed. Since there are three types of people who emerge from emptiness, there should also be three types of people who enter emptiness, namely, 'emotional entry' (情入), 'semblance entry' (似入), and 'true entry' (真入). 'Emotional entry' refers to those who can enter upon contact with relevant people, not to scattered emotions. The contemplation of truth, before semblance entry and true entry, corresponds to the 'dust of emptiness Dharma' (空法塵). If so, what is the benefit? There is emotional benefit. If there is benefit, there will be no regression, or not complete regression. Even if there is regression, they can remember and practice repeatedly, eventually gaining great benefit. Question: What is the difference between those of superior capacity in the Shared Teaching (通教) and the Distinct Teaching (別教) who can enter emptiness and emerge from provisional existence, and those in the Perfect Teaching (圓教)? Answer: Those in the Shared Teaching cannot immediately realize the Middle Way when entering and emerging. Those in the Distinct Teaching enter and emerge sequentially and cannot do so with one mind. Those in the Perfect Teaching enter and emerge with one mind, and can also enter and emerge separately, that is, spend more time entering the Middle Way and less time entering the two truths of emptiness and provisional existence; spend more time entering the two truths and less time entering the Middle Way; spend more time entering emptiness and less time entering provisional existence; spend more time entering provisional existence and less time entering emptiness; spend more time entering provisional existence and the Middle Way and less time entering emptiness; spend more time entering emptiness and less time entering provisional existence and the Middle Way. Although there are separate increases and decreases, the Three Truths of emptiness, provisional existence, and the Middle Way are not lacking. If so, it is not a difference of sequence, but it can still be a superior Distinct Teaching, let alone an inferior Distinct Teaching? Second, explaining the benefits of entering provisional existence: Bodhisattvas (菩薩) do not value emptiness but cultivate emptiness, originally for the sake of sentient beings (眾生). Because they do not value emptiness, they do not dwell in emptiness. To benefit sentient beings, they must emerge from emptiness. Therefore, there is 'arising from truth to respond' (從真起應), using the Dharma Eye (法眼) to suit the capacities of sentient beings. If they should be liberated by a Buddha's body, then they manifest a Buddha's body to teach the Dharma and give medicine; if they should be liberated by the forms of Bodhisattvas, Two Vehicles (聲聞, 緣覺), devas (天), nagas (龍), and the Eight Classes of beings (八部), then they manifest these forms for them. Accomplishing sentient beings and purifying the Buddha-land is called benefit. Even if the Bodhisattvas of the Tripitaka (三藏) emerge from emptiness, their defiled supernatural powers are not truly arising from truth to respond, and their worldly wisdom and discrimination are not the light of the Dharma Eye. Although they benefit sentient beings, they do not accomplish them; although they do Buddha-work, they do not purify the Buddha-land. It is only a small part of teaching, and the benefit is very small. If the Shared Teaching...

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教入假雖分別藥病但依二諦。診病不深。識藥不遠。但是作意神通非真起應。應有始終為作父母師長。世世結緣處處調伏。動經無量阿僧祇劫。善根若熟即生王宮。道樹作佛。漸頓度人。乃至入涅槃。舍利住世久久利益。有始有終乃名為應。無而欻有暫出還沒。故非真應。一時片益不名成就。灰身入滅非凈佛土。別教十行入假利益義同通教。若登地時得如來一身無量身。湛然應一切。爾時知病盡病淵源。爾時識藥窮藥府藏。爾時授藥如印不差。真道種智最勝法眼。所可應化任運普周。和光同塵結緣之始。八相成道以論其終。亦名為化亦名為應。其見聞者無不蒙益。有所施為是凈佛國土。入假利益皆實不虛。登地既然後地例爾。乃至圓教初住入假真實利益。乃至後心亦復如是。若得此意料簡變化即識真偽。所以者何。魔亦能以有漏心作無漏形變為佛像。老子西升亦云作佛化胡。諸外道等變釋為羊停河在耳。世智五通靡所不作。如是邪化無量無邊。尚非三藏五通化。云何得是別圓任運真化。化語多種無眼之人謬生信受。能深觀察不可雷同。故知從法身地垂應十界度脫眾生。如此入假真利益位。三結破法遍者。未發真前隨所計著百千萬種皆名為見。如盲問乳非乳真色。若繩若杵何關象事。囈言之見見即是假。故歷單復具足以

【現代漢語翻譯】 現代漢語譯本 教（教化）入假，雖然分別藥和病，但都依據二諦（真諦和俗諦）。如果診斷疾病不深入，認識藥物不透徹，那只是作意神通，並非真正的起應（應化）。真正的應化有始有終，如同作為父母師長，世世結緣，處處調伏，歷經無量阿僧祇劫（極長的時間單位）。善根成熟，便降生王宮，在菩提樹下成佛，以漸教或頓教的方式度化眾生，乃至入涅槃，舍利（佛陀火化后的遺物）住世，長久利益眾生。有始有終才稱為應化。無中生有，暫時出現又消失，所以不是真正的應化。一時的片面利益不能稱為成就。灰身入滅不是清凈的佛國土。別教（藏教之外的三個教派）十行位的入假利益，義理上與通教（三藏教）相同。如果登上初地菩薩位，就能得到如來一身無量身，寂然不動而應化一切。那時才能徹底瞭解疾病的根源，那時才能窮盡藥物的府藏，那時才能授藥如印般準確無誤。這是真正的道種智（菩薩的智慧），最殊勝的法眼（認識真理的眼睛）。所能應化，任運自在，普遍周遍。和光同塵是結緣的開始，八相成道是應化的終結。這既可稱為化，也可稱為應。凡是見到或聽聞者，沒有不蒙受利益的。所有施為都是清凈的佛國土。入假利益都是真實不虛的。登上初地之後，後面的各個階位也是如此。乃至圓教（最高的教派）初住位的入假，也是真實的利益，乃至後心也是如此。如果懂得這個道理，就能辨別變化的真偽。為什麼呢？因為魔也能以有漏心（有煩惱的心）作出無漏形（沒有煩惱的形體），變化成佛像。老子西升也說是作佛化胡（教化胡人）。各種外道等，把釋迦牟尼佛變成羊，把停河放在耳朵上。世間的智慧和五神通，無所不能作。像這樣的邪化，無量無邊。尚且不是三藏教和五神通的應化，怎麼能是別教和圓教任運自在的真化呢？化語多種多樣，沒有智慧的人錯誤地相信和接受。能夠深入觀察的人，不會盲目附和。所以要知道，是從法身地（佛的真身所住的境界）垂應十法界（十種不同的生命存在形式）度脫眾生。這樣的入假才是真正的利益。三結（三種煩惱的束縛）破除，法遍者（對佛法有普遍理解的人），在未發真（未證悟真理）之前，隨所計著（所執著的事物），百千萬種都稱為見（錯誤的見解）。如同盲人詢問乳的顏色，根本不知道乳的真實顏色。若繩若杵，與大象有什麼關係呢？胡言亂語的見解，這種見解就是假。所以要歷經單復具足的階段。

【English Translation】 English version Although teaching (Kyo, teaching and transformation) enters provisionality (Ke, temporary or expedient means) and distinguishes between medicine and illness, it relies on the Two Truths (Satya-dvaya, the ultimate truth and the conventional truth). If the diagnosis of the illness is not deep and the knowledge of the medicine is not far-reaching, it is merely intentional supernatural power (Sakui-jinzū, supernatural powers achieved through effort), not a true manifestation (Ōge, response and transformation). A true manifestation has a beginning and an end, like acting as parents and teachers, forming connections lifetime after lifetime, and subduing beings everywhere, passing through immeasurable asamkhya kalpas (incalculably long periods of time). When good roots are ripe, one is born in a royal palace, becomes a Buddha under the Bodhi tree, and gradually or suddenly saves people, even entering Nirvana, with relics (Sharira, remains of the Buddha after cremation) remaining in the world to benefit beings for a long time. Having a beginning and an end is called a manifestation. Appearing suddenly from nothing and then disappearing is not a true manifestation. A temporary, one-sided benefit is not called accomplishment. Reducing the body to ashes and entering extinction is not a pure Buddha land. The provisional benefits of the Ten Practices (Ten stages of practice in the Separate Teaching) in the Separate Teaching (Bekkyō, one of the four teachings in Tiantai Buddhism) are the same in meaning as the Common Teaching (Tsūkyō, one of the four teachings in Tiantai Buddhism). If one ascends to the stage of the Bodhisattva-bhumi (the stage of enlightenment), one obtains the immeasurable bodies of the Tathagata (Nyorai, 'Thus Come One', an epithet of the Buddha) from one body, responding to everything serenely. At that time, one knows the source of all illnesses, and at that time, one knows the treasury of all medicines. At that time, administering medicine is as accurate as a seal. This is the true seed-wisdom (Dōshūchi, the wisdom of the Bodhisattva), the most supreme Dharma-eye (Hōgen, the eye of the Dharma, the ability to perceive the truth). What can be transformed is freely and universally pervasive. Harmonizing with the world is the beginning of forming connections, and the eight phases of attaining Buddhahood (Hassō-jōdō, the eight stages in the life of Shakyamuni Buddha) are the end. This is called both transformation and manifestation. Those who see or hear it are all benefited. All actions are pure Buddha lands. The provisional benefits are all real and not false. After ascending to the Bodhisattva-bhumi, the subsequent stages are the same. Even the provisional entry of the first stage of the Perfect Teaching (Engyō, the highest of the four teachings in Tiantai Buddhism) brings real benefits, and even the subsequent mind is the same. If one understands this principle, one can distinguish between true and false transformations. Why? Because demons can also use defiled minds (Yurōshin, minds with afflictions) to create undefiled forms (Murōgyō, forms without afflictions) and transform into Buddha images. Lao Tzu's Western Ascension (Rōshi-seishō, the legend of Lao Tzu going west and becoming a Buddha) also says that he became a Buddha to transform the barbarians (Keko, non-Chinese people). Various heretics, etc., transform Shakyamuni Buddha into a sheep and place the stopped river on their ears. Worldly wisdom and the five supernatural powers (Gotsū, abilities attained through meditation) can do anything. Such evil transformations are immeasurable and boundless. They are not even transformations of the Three Pitakas (Sanzō, the collection of Buddhist scriptures) and the five supernatural powers. How can they be true transformations of the Separate and Perfect Teachings? There are many kinds of transformative words, and those without wisdom mistakenly believe and accept them. Those who can observe deeply will not blindly follow. Therefore, know that from the Dharma-body ground (Hosshin-chi, the realm of the Dharma-body, the true body of the Buddha), one descends to respond to the ten realms (Jikkai, the ten realms of existence) to liberate sentient beings. Such provisional entry is the true benefit. Those who have broken the three bonds (Sanketsu, the three fetters of desire, hatred, and delusion) and have a comprehensive understanding of the Dharma (Hōhensha), before awakening to the truth (Hatsu-shin, awakening the mind of enlightenment), all the things they cling to, in hundreds of thousands of ways, are called views (Ken, wrong views). It is like a blind person asking about the color of milk, not knowing the true color of milk. What do a rope and a pestle have to do with an elephant? The view of delirious words, this view is false. Therefore, one must go through the stages of single, double, and complete.

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觀破之。破若不遍不得入空。見思若盡乃名破法遍也。就文字論乃當如此。意則不然。見思即是無明。無明即是法性。見思破即是無明破。無明破即是見法性。入實相空。方名破法遍也。從空入假破法遍亦爾。假有無量病法藥法授藥法。分別此三有所不達。不名破法遍。未發法眼之前雖有分別。分有所見不名破遍。六根凈時分別一病有若干種。解一句法達無量句。十方諸佛說法一時受持。是為相似氣分。障通無知既破。雙照二諦方名破法遍也。舉要而言。次第破者則不名遍。不次第破乃名為遍耳。前觀法重沓既多。恐人迷故約二觀后。結破法遍也。

○第三明中道止觀破法遍者。前生不生止觀破法遍。一往似自行。次不生生止觀破法遍。一往似化他。今不生不生止觀破法遍。一往似雙非自他又雙照自他。生不生即不生生。亦即不生不生。自即不自亦非自非不自。不生生即生不生。亦是不生不生。他即非他亦非他非不他。不生不生即生不生。亦是不生生。亦是不雙非。亦是不雙照。種種分別令易解故作如前說耳。就此為四。一修中觀意。二修中觀緣。三正修中觀。四明位利益。其意者。三藏中菩薩偏用世智照俗。二乘偏用析假入真。佛二諦周足異於弟子。假設第三觀。設作離有離無之說。只是離有無二見。實無別

【現代漢語翻譯】 現代漢語譯本 觀照並破除（見思惑）。如果破除不徹底，就不能進入空性。只有見惑和思惑完全斷盡，才能稱為破法遍。從文字表面上來看，應當是這樣。但從意理上來說，並非如此。見惑和思惑就是無明，無明就是法性。破除見惑和思惑，就是破除無明。破除無明，就是證見法性，進入實相空，這才稱為破法遍。從空入假，破法遍也是這樣。假有無量的病法、藥法、授藥法。如果對這三種有所不通達，就不能稱為破法遍。在未發法眼之前，雖然有所分別，但所見有限，不能稱為破遍。六根清凈時，能分別一種病有若干種，理解一句法能通達無量句，十方諸佛所說的法能一時受持，這是相似的氣分。障通無知既然破除，雙照二諦，才能稱為破法遍。總而言之，次第破除就不能稱為遍，不次第破除才能稱為遍。前面觀法重疊很多，恐怕人們迷惑，所以用二觀來總結破法遍。 第三，闡明中道止觀的破法遍。前面所說的生不生止觀的破法遍，乍一看好像是自行。其次，不生生止觀的破法遍，乍一看好像是化他。現在的不生不生止觀的破法遍，乍一看好像是雙非自他，又雙照自他。生不生就是不生生，也就是不生不生。自就是不自，也非自非不自。不生生就是生不生，也就是不生不生，也就是不雙非，也就是不雙照。種種分別，是爲了容易理解，所以才像前面那樣說。就此分為四部分：一、修中觀的意旨；二、修中觀的因緣；三、正式修中觀；四、闡明位次利益。其中的意旨是：三藏教中的菩薩偏重用世間智慧來觀照俗諦，二乘偏重用分析假有而入真諦。佛陀的二諦圓滿周足，不同於弟子。假設有第三觀，假設有離開有和離開無的說法，只是離開有無二見，實際上沒有別的。

【English Translation】 English version Contemplate and break through (the delusions of views and thoughts). If the breaking through is not thorough, one cannot enter emptiness. Only when the delusions of views and thoughts are completely exhausted can it be called 'universal breaking through of dharmas'. From the surface of the words, it should be like this. But from the meaning, it is not so. The delusions of views and thoughts are ignorance, and ignorance is the nature of dharma. Breaking through the delusions of views and thoughts is breaking through ignorance. Breaking through ignorance is realizing the nature of dharma, entering the emptiness of reality, and this is called 'universal breaking through of dharmas'. Entering the provisional from emptiness, the 'universal breaking through of dharmas' is also like this. The provisional has limitless disease dharmas, medicine dharmas, and dharma-teaching methods. If one does not understand these three, it cannot be called 'universal breaking through of dharmas'. Before the Dharma Eye is opened, although there is discrimination, what is seen is limited, and it cannot be called 'universal breaking through'. When the six roots are pure, one can distinguish that one disease has several kinds, understanding one sentence of dharma can penetrate limitless sentences, and the dharmas spoken by all the Buddhas in the ten directions can be received and held at once. This is a similar atmosphere. Since the obstructions to supernatural powers and ignorance are broken through, and the two truths are illuminated simultaneously, it can be called 'universal breaking through of dharmas'. In short, breaking through in sequence cannot be called 'universal', and breaking through not in sequence is called 'universal'. The preceding contemplation methods are numerous and overlapping, fearing that people will be confused, so the 'universal breaking through of dharmas' is summarized with the two contemplations. Third, elucidating the 'universal breaking through of dharmas' in the Middle Way cessation-contemplation. The 'universal breaking through of dharmas' of the 'arising-not arising' cessation-contemplation mentioned earlier seems like self-cultivation at first glance. Secondly, the 'universal breaking through of dharmas' of the 'not arising-arising' cessation-contemplation seems like transforming others at first glance. Now, the 'universal breaking through of dharmas' of the 'not arising-not arising' cessation-contemplation seems like negating both self and others, and also illuminating both self and others. 'Arising-not arising' is 'not arising-arising', which is also 'not arising-not arising'. 'Self' is 'not self', and also neither 'self' nor 'not self'. 'Not arising-arising' is 'arising-not arising', which is also 'not arising-not arising', which is also 'not negating both', which is also 'not illuminating both'. Various distinctions are made to make it easier to understand, so it is said as before. This is divided into four parts: 1. The intention of cultivating the Middle Way contemplation; 2. The conditions for cultivating the Middle Way contemplation; 3. The formal cultivation of the Middle Way contemplation; 4. Elucidating the benefits of the stages. The intention is: the Bodhisattvas in the Tripitaka teaching tend to use worldly wisdom to contemplate the conventional truth, and the Two Vehicles tend to use analyzing the provisional to enter the true. The Buddha's two truths are complete and sufficient, different from the disciples. Suppose there is a third contemplation, suppose there is a saying of leaving existence and leaving non-existence, it is only leaving the two views of existence and non-existence, and there is actually nothing else.

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理可觀。故不須第三觀也。通教二乘偏用體法入真。菩薩慈悲入假。唯佛俱照。道觀雙流異於弟子。亦假設第三觀。亦無別理異於真諦。開善所執佛果不出二諦外。即此義也。雖無別理而得有真如幻如化不生不滅中道之名。亦得有中道之義者。佛滿字門通通通別。鈍根止能通通不能通別。故此教得有別接之義。利者被接更用中道。不被接者不須第三觀。別接義如顯體中說云云。別教若作二諦三諦皆元知中道。若作三諦可解。若作二諦者。中道為真有無為俗。照此二諦從容中當名中道。二用無偏名雙照雖作二名中理亦顯。此理玄深根鈍障重。如眼闇者穿針不諦。云何穿針。為常理故先破取相慧眼見空。次破無知法眼見假。進修中道破一分無明開一分佛眼見一分中。方是真因。因果圓滿乃名為佛。二諦非正意故不名因。例如小乘方便伏惑不見真。不名修道。發見諦后具真修道始是真因。無學為真果。別教例爾。二觀既是方便必須于中。雖復必須要前二觀。二觀若未辦亦不暇第三觀也。圓教初知中道亦前破兩惑。奢促有異。何以故。別除兩惑歷三十心。動經劫數然後始破無明。圓教不爾。只於是身即破兩惑。即入中道一生可辦。譬如賊有三重。一人器械鈍。身力羸智謀少。先破二重更整人物方破第三。所以遲迴日月。有人身

壯兵利。權多。一日之中即破三重不待時節。以此喻之其義可見。又如兩鐵。一種種燒治方有利用。一是古珠即燒即利。為是義故。圓教初心即修三觀不待二觀成。以是義故即須明第三觀也。

○二修中觀因緣者。略為五。一為無緣慈悲。二滿弘誓願。三求佛智慧。四學大方便。五修牢強精進。一無緣慈悲者。即如來慈悲也。此慈悲與實相同體。不取眾生相故非愛見。不取涅槃相故非空寂。非空寂故非法緣慈悲。非愛見故非眾生緣。無二邊相故名無緣。大經云。緣如來者名曰無緣。普覆法界拔除苦本與究竟樂。上兩觀慈慈有邊表。如來慈者即無齊限。上兩觀慈與菩薩共。無緣慈者獨在如來。上兩慈無所包含。如來慈者具一切佛法十力無畏。是如來藏諸法都海。故大經云。慈若有若無。非有非無。如是之慈乃是諸佛如來境界。當知慈具三諦也。迦葉贊云。今我欲以一法贊。所謂慈心遊世間。是慈即是大法聚。是慈即是真解脫。解脫即是大涅槃。上慈作意乃成。此慈任運無請為依。手出師子令彼調伏。如慈石吸鐵無心而取。夫鐵在障外石不能吸。眾生心性即無緣慈。無明障隔不能任運吸取一切。今欲破無明障顯佛慈石。任運吸取無量佛法無量眾生。欲修此慈非中道觀。誰能開闢。如水生火水不能滅。還用火滅。此無

【現代漢語翻譯】 現代漢語譯本 精銳的士兵和有利的形勢。擁有很大的權力。一天之內就能攻破三道關卡，不需等待時機。用這個來比喻，其中的道理就顯而易見了。又好比兩塊鐵。一種需要經過燒煉才能被利用，另一種是古老的寶珠，一燒就立刻能發揮作用。因為這個道理，圓教的初學者一開始就修習三觀（空觀，假觀，中觀），不必等待前兩觀修成。因為這個道理，就必須明白第三觀（中觀）。

○二、修習中觀的因緣，簡略來說有五種：一是爲了無緣慈悲（不執著任何對象的慈悲），二是爲了圓滿廣大的誓願，三是爲了尋求佛的智慧，四是爲了學習大的方便法門，五是爲了修習牢固強大的精進。一、無緣慈悲，就是如來的慈悲。這種慈悲與實相（事物的真實面貌）相同本體。不執取眾生的相狀，所以不是愛見（有染污的愛和偏見）；不執取涅槃的相狀，所以不是空寂（空無寂靜）。不是空寂，所以不是法緣慈悲（以法為緣的慈悲）；不是愛見，所以不是眾生緣（以眾生為緣的慈悲）。沒有二邊的相狀，所以稱為無緣。 《大涅槃經》說：『以如來為緣，名為無緣。』普遍覆蓋法界，拔除眾生的痛苦根源，給予究竟的快樂。前面的兩種慈悲，慈悲有邊際和表象。如來的慈悲，是沒有邊際和限制的。前面的兩種慈悲與菩薩共有，無緣慈悲唯獨如來才有。前面的兩種慈悲沒有完全包含一切，如來的慈悲具足一切佛法、十力（如來所具有的十種力量）、無畏（無所畏懼）。是如來藏（如來所具有的覺悟本性），是諸法的大海。所以《大涅槃經》說：『慈若說是有，若說是無，非有非無。』這樣的慈悲才是諸佛如來的境界。應當知道慈悲具足空、假、中三諦（真諦，俗諦，中諦）。 迦葉（佛陀的弟子）讚歎說：『如今我想要用一種法來讚歎，那就是慈心遊走於世間。這種慈悲就是大法聚集之處，這種慈悲就是真正的解脫。解脫就是大涅槃。』前面的慈悲需要作意才能成就，這種慈悲任運自然，無需請求，作為依靠。如同手中放出獅子，讓其調伏（眾生）。如同磁石吸引鐵，無心而取。鐵如果被障礙物阻擋，磁石就不能吸引。眾生的心性就是無緣慈悲，被無明（迷惑）障礙隔絕，不能任運自然地吸取一切。現在想要破除無明障礙，顯現佛的慈悲之石，任運自然地吸取無量佛法和無量眾生。想要修習這種慈悲，如果不是中道觀（不偏執于空或有，而採取中道的觀法），誰能夠開闢呢？如同用水生火，水不能滅火，還要用火來滅火。這無

【English Translation】 English version Skilled soldiers and advantageous circumstances. Possessing great power. Able to break through three barriers in a single day, without waiting for the opportune moment. This analogy illustrates the meaning clearly. It is also like two pieces of iron. One requires smelting to be useful, while the other is an ancient jewel that becomes useful immediately upon being heated. For this reason, a beginner in the Round Teaching immediately cultivates the Three Contemplations (emptiness, provisional existence, and the Middle Way) without waiting for the first two contemplations to be perfected. For this reason, it is necessary to understand the Third Contemplation (the Middle Way).

○2. The conditions for cultivating the Middle Way Contemplation are, briefly, five: first, for Unconditioned Compassion (compassion without attachment to any object); second, to fulfill vast vows; third, to seek the wisdom of the Buddha; fourth, to learn great expedient means; and fifth, to cultivate firm and strong diligence. First, Unconditioned Compassion is the compassion of the Tathagata (如來). This compassion shares the same essence as reality (the true nature of things). It does not grasp the characteristics of sentient beings, so it is not love and attachment; it does not grasp the characteristics of Nirvana, so it is not emptiness and stillness. Because it is not emptiness and stillness, it is not Dharma-conditioned compassion; because it is not love and attachment, it is not sentient being-conditioned compassion. Without the characteristics of two extremes, it is called Unconditioned. The Mahaparinirvana Sutra says: 'Taking the Tathagata as the condition is called Unconditioned.' It universally covers the Dharma Realm, eradicates the root of suffering for sentient beings, and gives ultimate happiness. The previous two compassions have limited boundaries and appearances. The Tathagata's compassion has no boundaries or limitations. The previous two compassions are shared with Bodhisattvas, while Unconditioned Compassion is unique to the Tathagata. The previous two compassions do not fully encompass everything, while the Tathagata's compassion possesses all Buddha-Dharmas, the Ten Powers (十力) of the Tathagata, and Fearlessness (無畏). It is the Tathagatagarbha (如來藏, the womb of the Tathagata), the ocean of all Dharmas. Therefore, the Mahaparinirvana Sutra says: 'Compassion, whether it is said to exist or not exist, is neither existent nor non-existent.' Such compassion is the realm of all Buddhas and Tathagatas. It should be known that compassion possesses the Three Truths (emptiness, provisional existence, and the Middle Way). Kashyapa (迦葉, a disciple of the Buddha) praised: 'Now I want to praise with one Dharma, which is the mind of compassion wandering in the world. This compassion is the gathering place of the Great Dharma, this compassion is true liberation. Liberation is Great Nirvana.' The previous compassion requires intentional effort to achieve, while this compassion is natural and effortless, without needing to be requested, as a reliance. It is like releasing a lion from the hand, allowing it to subdue (sentient beings). It is like a magnet attracting iron, taking it without intention. If the iron is blocked by obstacles, the magnet cannot attract it. The mind-nature of sentient beings is Unconditioned Compassion, but it is blocked and separated by ignorance (無明), unable to naturally and effortlessly absorb everything. Now, wanting to break through the obstacles of ignorance and reveal the stone of the Buddha's compassion, naturally and effortlessly absorbing immeasurable Buddha-Dharmas and immeasurable sentient beings. Wanting to cultivate this compassion, if it is not the Middle Way Contemplation (not clinging to emptiness or existence, but adopting the Middle Way), who can open it up? It is like using water to generate fire, water cannot extinguish the fire, but fire is still needed to extinguish the fire. This un-

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明障依兩觀生。兩觀所不能除唯中道觀乃能破耳。為是因緣修第三觀也。二滿本弘誓者。初發心時起四弘誓。與虛空等。空假兩觀知苦斷集猶如枝葉。所未知斷喻若根本。空假兩觀修道證滅猶如燈炬。諸山幽闇力不能明。雖修兩觀誓願未滿。譬如百川不能溢海。娑伽羅龍王所霔泉池一霔即滿。中道正觀亦復如是。知一切苦斷法界集。修無上道證究竟滅。為滿本願故須修第三觀。三求佛智慧者。即是如來一切種智知。佛眼見廣大深遠橫豎覺了。究竟具足。上兩觀眼智比于佛法。猶如盲人闇中想畫不能睹見。墜落坑坎云何得前。若修中道如有目足到清涼池。除二邊熱悶醒覺休息。飲服其水冷滑香甘。是名佛智知。見其池相方圓深淺。水色清凈。是名佛眼見。欲得如來實相眼智非止觀不成。故修第三觀。四學大方便者。即是如來無謀善權無方大用。住首楞嚴種種示現。不可思議巧方便力。示諸眾生虛空中風。劫燒負草令無燒害。此為難事故須善巧。如彌勒先為天子說不退行。凈名即彈云。從如生得菩提耶云云。無菩提勿起此見。既破見已即說寂滅是菩提。不二是菩提。一切眾生即是菩提云云。天子聞玄悟無生忍。是二大士槌砧更扣。令難悟者悟悟難悟法。若無方便云何利他。又如來初出不即說大。種種方便譬類言辭。引導眾

【現代漢語翻譯】 現代漢語譯本：明障（對真理的無知）依賴於空觀和假觀這兩種觀法而產生。只有中道觀才能破除空觀和假觀無法去除的障礙。這就是修習第三觀的原因。第二，爲了圓滿最初的弘誓大愿。最初發心時，立下四弘誓願，其廣大如同虛空。空觀和假觀雖然能夠知苦斷集，但就像僅僅除去了樹木的枝葉，對於根本的無明煩惱卻無能為力。空觀和假觀修道證滅，就像燈火一樣，對於深山中的黑暗，力量不足以照亮。雖然修習了空觀和假觀，但誓願尚未圓滿，就像百川之水無法充滿大海。娑伽羅龍王所降下的泉水，只需一滴就能充滿泉池。中道正觀也是如此，能夠知一切苦，斷法界之集，修無上道，證究竟滅。爲了圓滿最初的誓願，所以需要修習第三觀。第三，爲了求得佛的智慧，也就是如來的一切種智。佛眼所見廣大深遠，橫豎都能覺了，究竟圓滿具足。空觀和假觀的眼智與佛法相比，就像盲人在黑暗中想像繪畫，無法真正看見，容易墜入坑坎，如何能夠前進？如果修習中道觀，就像有眼睛和腳的人，能夠到達清涼的池水邊，消除二邊的熱惱，清醒地休息，飲用池水，感受其清涼、潤滑、香甜。這就是佛的智慧。能夠看見池水的形狀，方圓深淺，水色清凈，這就是佛眼所見。想要獲得如來的真實相眼智，非止觀不能成就。所以要修習第三觀。第四，爲了學習大方便，也就是如來無需籌劃的善巧方便，無方的大用。安住于首楞嚴三昧，種種示現，以不可思議的巧妙方便力，向眾生展示虛空中的風，即使劫火燃燒，也能保護弱草不受損害。這是困難的事情，所以需要善巧方便。例如，彌勒菩薩先為天子宣說不退轉之行，維摩詰居士立即反駁說：『從如而生得菩提嗎？』『沒有菩提，不要生起這種見解。』既然破除了這種見解，就宣說寂滅就是菩提，不二就是菩提，一切眾生就是菩提等等。天子聽聞后，玄妙地領悟了無生法忍。這兩位大士如同鐵錘和鐵砧，互相敲打，使難以領悟的人領悟，領悟難以領悟的佛法。如果沒有方便，如何利益他人？又如來最初出現時，不立即宣說大法，而是用種種方便譬喻和言辭，引導眾生。

【English Translation】 English version: The obscurations of ignorance (明障) arise from the two contemplations, emptiness (空觀) and provisional existence (假觀). Only the Middle Way contemplation (中道觀) can eliminate what the two contemplations cannot. This is the reason for cultivating the third contemplation. Second, to fulfill the original great vows (弘誓). At the initial arising of the aspiration, four great vows are made, as vast as space. Although the contemplations of emptiness and provisional existence can know suffering (苦) and sever accumulation (集), they are like removing only the branches and leaves of a tree, unable to address the root of ignorance. The contemplations of emptiness and provisional existence, when cultivating the path (道) and realizing cessation (滅), are like a lamp; its light is insufficient to illuminate the darkness of deep mountains. Although these two contemplations are cultivated, the vows are not yet fulfilled, like hundreds of rivers unable to fill the ocean. The springs poured forth by the Sāgara Dragon King (娑伽羅龍王) fill a pond with a single pour. The Correct Middle Way contemplation is also like this: it knows all suffering, severs the accumulation of the Dharma realm, cultivates the unsurpassed path, and realizes ultimate cessation. To fulfill the original vows, it is necessary to cultivate the third contemplation. Third, to seek the wisdom of the Buddha, which is the Tathāgata's (如來) all-knowing wisdom (一切種智). The Buddha's eye (佛眼) sees vastness and depth, comprehending horizontally and vertically, ultimately complete and perfect. Compared to the Buddha-dharma, the eye-wisdom of the two contemplations is like a blind person imagining a painting in the dark, unable to truly see, easily falling into pits and unable to advance. If one cultivates the Middle Way, it is like a person with eyes and feet reaching the cool pond, eliminating the heat and vexation of the two extremes, awakening and resting, drinking the water, experiencing its coolness, smoothness, fragrance, and sweetness. This is called the wisdom of the Buddha. Being able to see the shape of the pond, its roundness, squareness, depth, and the purity of the water, this is called the seeing of the Buddha's eye. To obtain the Tathāgata's true aspect eye-wisdom, it cannot be achieved without cessation and contemplation. Therefore, the third contemplation must be cultivated. Fourth, to learn great skillful means (大方便), which are the Tathāgata's uncalculated skillful means, the great function without direction. Abiding in the Śūraṅgama Samādhi (首楞嚴), manifesting in various ways, with inconceivable skillful means, showing beings the wind in the sky, even if the fire of the kalpa (劫) burns, protecting the weak grass from harm. This is a difficult task, so skillful means are needed. For example, Maitreya Bodhisattva (彌勒) first spoke to the prince about the irreversible practice, and Vimalakīrti (凈名) immediately retorted: 'Does one attain Bodhi (菩提) from suchness?' 'If there is no Bodhi, do not give rise to this view.' Having broken this view, he then proclaimed that quiescence is Bodhi, non-duality is Bodhi, all beings are Bodhi, and so on. Upon hearing this, the prince profoundly realized the unborn Dharma-endurance (無生忍). These two great beings are like a hammer and anvil, striking each other, causing those who are difficult to awaken to awaken, and awakening to the Dharma that is difficult to awaken to. Without skillful means, how can one benefit others? Furthermore, when the Tathāgata first appeared, he did not immediately proclaim the great Dharma, but used various skillful means, parables, and words to guide beings.

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生令離諸著。然後開佛知見示以一乘。是故慇勤稱歎方便。真實得顯功由善權。故言雖說種種道其實為一乘。更以異方便助顯第一義。佛智叵思議方便隨宜說。佛意難可測無有能得解。以百千方便令鈍根者妙契寰中。上二觀智力用輕微。如富樓那化彼外道反見蚩弄。文殊暫往師徒靡風。欲得如來此方便者。若非中觀所不能成。故修第三觀也。五大精進者。欲為大事大用功力。法華云。如有勇健能為難事。不動不退方名薩埵。不顧身命何況財物。雖得菩提猶尚不息何況未得。上兩觀功微賞少。中觀功蓋天下賞窮解髻。為大精進修第三觀。修中道因緣甚多。為對出假觀略說五耳云云。

○三正修中觀者。此觀正破無明。無明懸絕非眼慮見知云何可觀。例如初觀觀真。真無色像亦無方所。但觀陰入界心三假之惑四句推求。巧修止觀。得無漏發名為見真。次觀觀假假復云何。但觀空智慧令不空於一心中點示萬行。即發法眼遍知藥病。故名假觀。今觀無明亦復如是。觀二觀智當彼破惑名之為智。今望中道智還成惑。此惑是中智家障。故言智障。又此智障于中智中智不發。故名智障。前言智慧障後言智被障。例如六十二見。見名慧性慧即世智。若望無漏此慧性與見思合能障于真。此二諦智與無明合障于中道亦復如是。又能障

【現代漢語翻譯】 現代漢語譯本： 使眾生脫離一切執著，然後開啟佛的知見，向他們展示唯一佛乘。因此，佛慇勤地稱讚方便法門，真實的智慧顯現，都歸功於善巧的權宜之計。所以說，雖然說了種種不同的道，其實都是爲了一個佛乘。更用不同的方便法門，來幫助顯明第一義諦。佛的智慧不可思議，方便法門也隨順時宜而說。佛的意圖難以測度，沒有人能夠完全理解。用成百上千的方便法門，讓那些根器遲鈍的人也能巧妙地契合真理。前面的兩種觀智，力量和作用都比較輕微。就像富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）去教化那些外道，反而被他們嘲笑。文殊菩薩（Manjusri，智慧的象徵）只是稍微去了一下，那些外道師徒就都偃旗息鼓了。想要得到如來這樣的方便法門，如果不是依靠中觀，是不能成就的。所以要修習第三觀（中觀）。五大精進，是爲了成就大事，發揮大作用而下的功夫。 《法華經》中說：『如有勇健的人，能夠做別人難以做到的事情，不為所動，不退縮，才能稱為菩薩（Bodhisattva）。』他們不顧惜自己的身命，更何況是財物呢？即使已經證得了菩提（Bodhi，覺悟），仍然不停止修行，更何況還沒有證得菩提呢？前面的兩種觀，功效小，賞賜也少。中觀的功德蓋世，賞賜也無窮無盡，就像解開衣襟拿出珍寶一樣。爲了成就大精進，所以要修習第三觀。修習中道因緣很多，爲了對應出假觀，所以簡略地說五種精進等等。

○ 三、正修中觀：這種觀法，正是爲了破除無明（Avidya，根本的迷惑）。無明深奧玄妙，不是眼睛和思慮所能見到的，怎麼能夠觀呢？例如初觀觀真諦（Paramartha-satya，勝義諦），真諦沒有色相，也沒有方位。只是觀察陰、入、界（Skandha, Ayatana, Dhatu，構成眾生身心的要素）的心三種虛假之惑，用四句來推求，巧妙地修習止觀，得到無漏智慧，就叫做見真諦。其次觀假諦（Samvriti-satya，世俗諦），假諦又是什麼呢？只是觀察空智慧，使它不空，在一心中點示萬行，就能開發法眼，普遍地知道藥和病，所以叫做假觀。現在觀無明也是這樣。觀察前兩種觀智，當它們破除迷惑的時候，就叫做智慧。現在如果以中道的智慧來看，它們反而成了迷惑。這種迷惑是中道智慧的障礙，所以叫做智障。又因為這種智障，使得中道智慧不能生髮，所以叫做智障。前面說智慧障，後面說智被障。例如六十二見，見是慧性，慧就是世間的智慧。如果以無漏智慧來看，這種慧性與見思惑結合，就能障礙真諦。這二諦的智慧與無明結合，也能障礙中道，也是同樣的道理。而且還能障礙。

【English Translation】 English version: It causes beings to be detached from all attachments, and then opens up the Buddha's knowledge and vision, showing them the One Vehicle (Ekayana). Therefore, the Buddha diligently praises the expedient means (Upaya), and the manifestation of true wisdom is attributed to skillful means. Thus, it is said that although various paths are taught, they are actually for the sake of the One Vehicle. Furthermore, different expedient means are used to help reveal the supreme meaning (Paramartha). The Buddha's wisdom is inconceivable, and the expedient means are spoken according to the circumstances. The Buddha's intention is difficult to fathom, and no one can fully understand it. With hundreds of thousands of expedient means, even those with dull faculties can subtly accord with the universe. The power and function of the first two contemplations are slight. It is like when Purna (one of the ten great disciples of the Buddha, known for his eloquence in preaching) went to convert those heretics, he was instead ridiculed by them. When Manjusri (symbol of wisdom) briefly visited, the heretical teachers and disciples were subdued. If one wants to attain such expedient means of the Tathagata (Buddha), it cannot be achieved without relying on the Middle Way (Madhyamaka). Therefore, one must cultivate the third contemplation (Middle Way contemplation). The five great efforts are made to accomplish great deeds and exert great power. The Lotus Sutra says, 'If there is a courageous and strong person who can do difficult things, who is unmoving and does not retreat, then he is called a Bodhisattva.' They do not care for their own lives, let alone wealth. Even if they have attained Bodhi (enlightenment), they still do not cease practicing, let alone if they have not yet attained Bodhi. The first two contemplations have little effect and little reward. The merit of the Middle Way contemplation covers the world, and the reward is inexhaustible, like untying the hem of a garment to reveal treasures. To achieve great effort, one must cultivate the third contemplation. There are many causes and conditions for cultivating the Middle Way, and to correspond to the contemplation of emerging from the provisional, the five efforts are briefly explained, and so on.

○ 3. Correctly Cultivating the Middle Way Contemplation: This contemplation is precisely for breaking through ignorance (Avidya, fundamental delusion). Ignorance is profound and subtle, not something that can be seen by the eyes or understood by thought, so how can it be contemplated? For example, in the initial contemplation of the Truth of Reality (Paramartha-satya, ultimate truth), the Truth of Reality has no form or location. One simply contemplates the three false illusions of the aggregates, entrances, and realms (Skandha, Ayatana, Dhatu, the elements that constitute the body and mind of beings), using the four phrases to investigate, skillfully cultivating cessation and contemplation, and attaining non-outflow wisdom, which is called seeing the Truth of Reality. Next, contemplate the Truth of Convention (Samvriti-satya, conventional truth), what is the Truth of Convention? One simply contemplates the wisdom of emptiness, so that it is not empty, pointing out the myriad practices in one mind, and one can develop the Dharma Eye, universally knowing the medicine and the disease, so it is called the contemplation of the provisional. Now, contemplating ignorance is also like this. Observing the first two contemplations, when they break through delusion, they are called wisdom. Now, if viewed with the wisdom of the Middle Way, they become delusions instead. This delusion is an obstacle to the wisdom of the Middle Way, so it is called a wisdom obstacle. Furthermore, because of this wisdom obstacle, the wisdom of the Middle Way cannot arise, so it is called a wisdom obstacle. Earlier, it was said that intelligence obstructs, and later it was said that wisdom is obstructed. For example, the sixty-two views, view is the nature of wisdom, and wisdom is worldly wisdom. If viewed with non-outflow wisdom, this nature of wisdom, combined with the delusions of views and thoughts, can obstruct the Truth of Reality. The wisdom of these two truths, combined with ignorance, can also obstruct the Middle Way, and the same is true. Moreover, it can also obstruct.

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是惑。所障是中智。能所合論故言智障。云何觀此二智即是無明。若言是明種智現前。洞識諸佛十力無畏一切諸法。圓足覺了可得是明。而今不爾豈非無明。觀此無明即為三番一觀無明。二觀法性。三觀真緣。一觀無明者。空假之智與心相應。觀此二智為從法性生。為從無明生。為從法性無明合生。為從離生。若從法性法性無生。若從無明無明不實。亦不關中道。若合共生則有二過。若從離生則無因緣。中論云。諸法不自生云云。如是廣破如上因成中說。作此觀時泯然清凈。心無依倚亦不住著不覺不知。能觀所觀猶若虛空不可說示。雖未發真於四句中決定不執。譬如闇中遙望株杌不審人杌。人應六分動相。杌無六分是不動相。久住觀之心謂是杌亦不明瞭。起四句執即喻動相。動喻無常相不動喻常。久觀不已定知是常。不起四執而無明未破猶不了了。雖不了了定知一常一切常。行大直道無留難故。前見思塵沙久已穿徹。唯二觀智即喻金剛觀破智障名觀穿觀。安心此理名觀達觀此理不可思議名第一義空。待二乘頑境之空名為智慧。而此法性非智非不智。是為中觀具三義也。複次體達智障無明。無自他性共無因性畢竟不可得。如持戒比丘觀無蟲水。此中動者蟲耶塵耶。蟲即生相塵無生相。諦觀不已雖知是塵亦不明瞭。若謂無

【現代漢語翻譯】 是迷惑。所障礙的是中智（Middle Wisdom）。能觀的與所觀的合在一起討論，所以說是智障。如何觀察這兩種智慧就是無明呢？如果說是明，種智（Seed Wisdom）現前，完全通達諸佛的十力（Ten Powers of a Buddha）、四無畏（Four Fearlessnesses）和一切諸法，圓滿覺悟了，可以認為是明。而現在不是這樣，難道不是無明嗎？觀察這個無明，可以分為三個方面：一是觀察無明，二是觀察法性（Dharmata），三是觀察真緣（True Condition）。 一、觀察無明：空智（Wisdom of Emptiness）和假智（Wisdom of Provisionality）與心相應，觀察這兩種智慧是從法性產生，還是從無明產生，還是從法性和無明共同產生，還是獨立產生？如果從法性產生，法性本身沒有產生；如果從無明產生，無明是不真實的，也不符合中道（Middle Way）。如果共同產生，則有兩個過失。如果獨立產生，則沒有因緣。《中論》說：『諸法不自生』等等，像這樣廣泛地破斥，如前面因成（Causation）中說的那樣。做這種觀察時，一切都變得清凈，心中沒有依賴，也不執著，沒有感覺也沒有知覺。能觀的與所觀的就像虛空一樣，無法言說。雖然還沒有真正開悟，但在四句（Four Propositions）中決定不執著。譬如在黑暗中遙望樹樁，不確定是人還是樹樁。人有六分（Six Elements）的動相，樹樁沒有六分的動相，是不動相。長久地觀察，心中認為它是樹樁，也不明白。產生四句的執著，就像動相。動相比喻無常相，不動相比喻常。長久地觀察，一定知道它是常。不產生四種執著，但無明還沒有破除，仍然不明白。雖然不明白，但一定知道一常一切常。行走在大直道上，沒有阻礙。之前見思惑（Delusions of Views and Thoughts）和塵沙惑（Delusions like Dust and Sand）早就穿透了。只有二觀智（Two Wisdoms of Observation）就像金剛一樣，破除智障，稱為觀穿觀（Observation that Pierces Through）。安心於這個道理，稱為觀達觀（Observation that Reaches Through）。這個道理不可思議，稱為第一義空（Emptiness of the Ultimate Meaning）。等待二乘（Two Vehicles）頑固境界的空，稱為智慧。而這個法性，非智非不智，是為中觀（Middle View），具備三種意義。 其次，體悟智障無明，沒有自性、他性、共性和無因性，畢竟不可得。如同持戒的比丘觀察沒有蟲的水。這水中動的是蟲還是塵？蟲是生相，塵沒有生相。仔細觀察，雖然知道是塵，也不明白。如果說沒有...

【English Translation】 It is delusion. What is obstructed is Middle Wisdom. Because the observer and the observed are discussed together, it is called intellectual obscuration (jnana-avarana). How can we observe that these two wisdoms are ignorance? If it is said to be clarity, with Seed Wisdom manifesting, fully understanding the Ten Powers of a Buddha, the Four Fearlessnesses, and all dharmas, with complete enlightenment, it can be considered clarity. But now it is not like this, isn't it ignorance? Observing this ignorance can be divided into three aspects: first, observing ignorance; second, observing Dharmata (the nature of reality); and third, observing True Condition. First, observing ignorance: The Wisdom of Emptiness and the Wisdom of Provisionality are in accordance with the mind. Observe whether these two wisdoms arise from Dharmata, or from ignorance, or from the combination of Dharmata and ignorance, or independently? If they arise from Dharmata, Dharmata itself does not arise. If they arise from ignorance, ignorance is unreal and does not conform to the Middle Way. If they arise together, there are two faults. If they arise independently, there is no cause and condition. The Madhyamaka-karika says: 'Things do not arise from themselves,' and so on, like the extensive refutation in the previous discussion of Causation. When making this observation, everything becomes pure, the mind has no reliance, and is not attached, without feeling or perception. The observer and the observed are like space, indescribable. Although not yet truly enlightened, one is determined not to be attached to the Four Propositions. For example, in the darkness, one looks at a tree stump from afar, unsure whether it is a person or a stump. A person has the movement of the six elements, while a stump does not have the movement of the six elements, it is motionless. Observing for a long time, the mind thinks it is a stump, but it is not clear. Generating attachment to the Four Propositions is like movement. Movement is a metaphor for impermanence, and immobility is a metaphor for permanence. Observing for a long time, one will surely know that it is permanent. Without generating the four attachments, but ignorance has not yet been broken, one still does not understand. Although one does not understand, one must know that one permanence is all permanence. Walking on the Great Straight Path, there is no obstacle. The Delusions of Views and Thoughts and the Delusions like Dust and Sand have long been penetrated. Only the Two Wisdoms of Observation are like a vajra, breaking through intellectual obscurations, called Observation that Pierces Through. Settling the mind in this principle is called Observation that Reaches Through. This principle is inconceivable, called Emptiness of the Ultimate Meaning. Waiting for the emptiness of the stubborn realm of the Two Vehicles is called wisdom. And this Dharmata is neither wisdom nor not wisdom, it is the Middle View, possessing three meanings. Secondly, realizing that intellectual obscuration and ignorance have no self-nature, other-nature, co-nature, or causeless-nature, and are ultimately unattainable. Like a precept-holding bhikshu observing water without insects. Is what is moving in this water an insect or dust? An insect has the characteristic of arising, while dust does not have the characteristic of arising. Observing carefully, although one knows it is dust, one does not understand. If it is said that there is no...

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明有四性。性是生動。若無四性無性無生動。雖知不動亦不決定。雖不決定而決定觀常住不動。前生死涅槃二邊流動。上兩觀已止。唯有無明迴轉未息。今達心本源無明寂靜名止息止。安心此理名停止止。常住之理非止非不止。對無常動故言為止。即是非止非不止。是名中止具三義也。複次智障心中。即有三假四句止觀。信法迴轉四悉檀巧修。皆例如前說。如是四句即是觀門。若離此四無修觀處。善巧方便因門而通得見中道。見中道時非即四觀。若於一觀得入。余句即融不須更修。若未通入。但勤修四句方便取悟。若執此四即為所燒遮壅不通。若無執滯即是觀無明四句得悟也。二約法性破無明者。上四句觀于智障求無明生。決定叵得。或生一種解。或發一定。決謂無明即是法性。如此計者非是悟心。但發觀解。如闇見塵杌決謂塵杌。即當移觀觀於法性。為當無明心滅法性心生。為當不滅法性心生。為當亦滅不滅法性心生。為當非滅非不滅法性心生。若無明滅而法性生者。滅何能生。不滅生者明無明並。共生者即有二過。離則不可。不自不他不共不無因。如是四句一一句中。信法迴轉四悉善巧。即能得悟。通四門池。雖未得悟。決定謂此中道觀智慧破無明。常如是學更不餘修也。三約真緣破無明者。觀此觀智待誰得名為

【現代漢語翻譯】 現代漢語譯本： 『明』有四性（四種性質）。『性』是生動（本性是活躍的）。如果無四性，則無『性』，無生動。雖知不動，亦不決定（即使知道本性是不動的，也不能完全確定）。雖不決定，而決定觀常住不動（雖然不能完全確定，但要堅定地觀察常住不動的狀態）。之前生死涅槃二邊流動（之前在生死和涅槃兩邊搖擺不定），上面的兩種觀法已經停止，唯有無明迴轉未息（只有無明的流轉還沒有停止）。現在通達心之本源，無明寂靜，名為『止息止』（現在通達心的本源，無明寂靜，就叫做『止息止』）。安心於此理，名為『停止止』（安心於這個道理，就叫做『停止止』）。常住之理非止非不止（常住的道理既不是停止也不是不止），對無常動故言為止（因為相對於無常的動，所以說是停止）。即是非止非不止（也就是非停止也非不止），是名『中止』，具三義也（這就是『中止』，具備三種含義）。 複次，智障心中，即有三假四句止觀（進一步說，在被智慧障礙的心中，就有三假四句的止觀）。信法迴轉，四悉檀巧修（運用信法迴轉，巧妙地運用四悉檀來修行），都如前面所說。如是四句即是觀門（這四句就是觀的門徑），若離此四無修觀處（如果離開這四句，就沒有修觀的地方）。善巧方便，因門而通得見中道（善巧地運用方便，通過這些門徑就能通達見到中道）。見中道時非即四觀（見到中道的時候，並非就是這四種觀），若於一觀得入，余句即融不須更修（如果從一種觀入門，其他的觀就自然融會貫通，不需要再修）。若未通入，但勤修四句方便取悟（如果還沒有通達，就努力修習這四句，方便開悟）。若執此四即為所燒遮壅不通（如果執著于這四句，就會被它們所束縛，阻礙不通）。若無執滯即是觀無明四句得悟也（如果沒有執著，就是通過觀察無明的四句而開悟）。 二、約法性破無明者（第二，從法性的角度來破除無明）：上四句觀于智障求無明生，決定叵得（用上面的四句觀，在智慧的障礙中尋求無明的產生，是絕對不可能得到的）。或生一種解，或發一定決（或者產生一種理解，或者產生一種確定的判斷），謂無明即是法性（認為無明就是法性）。如此計者非是悟心（這樣認為的人，不是開悟了心），但發觀解（只是產生了觀的理解）。如闇見塵杌決謂塵杌（就像在黑暗中把樹樁看成是塵土堆，並確信它是塵土堆）。即當移觀觀於法性（就應當轉移觀察，觀察法性）。為當無明心滅法性心生（是當無明的心滅了，法性的心生起）？為當不滅法性心生（是當無明的心不滅，法性的心生起）？為當亦滅不滅法性心生（是當無明的心既滅又不滅，法性的心生起）？為當非滅非不滅法性心生（是當無明的心非滅也非不滅，法性的心生起）？若無明滅而法性生者，滅何能生（如果無明滅了而法性生起，那麼滅了的東西怎麼能生起）？不滅生者明無明並（不滅而生起，那麼光明和無明並存）？共生者即有二過（共同生起，就有兩種過失）？離則不可（離開這些情況則不可能）。不自不他不共不無因（不是自己，不是他，不是共同，不是無因）。如是四句一一句中，信法迴轉四悉善巧，即能得悟（像這樣的四句，每一句中，運用信法迴轉和四悉檀的巧妙方法，就能開悟）。通四門池（通達四門池）。雖未得悟，決定謂此中道觀智慧破無明（即使沒有開悟，也要堅信這種中道觀的智慧能夠破除無明）。常如是學更不餘修也（經常這樣學習，不再修習其他法門）。 三、約真緣破無明者（第三，從真緣的角度來破除無明）：觀此觀智待誰得名為（觀察這種觀智，依靠什麼才能得到名稱）？

【English Translation】 English version: 'Ming' (Clarity) has four natures. 'Nature' is dynamic. If there are no four natures, there is no 'nature,' no dynamism. Although one knows immobility, it is not definitive. Although not definitive, one should resolutely observe the constant and immobile state. Previously, there was fluctuation between the two extremes of Samsara (birth and death) and Nirvana. The above two contemplations have ceased, but the revolving of ignorance has not yet stopped. Now, having reached the source of the mind, the quiescence of ignorance is called 'Cessation of Cessation.' Settling the mind in this principle is called 'Stopping of Stopping.' The principle of constancy is neither stopping nor not stopping; it is called stopping because it is relative to impermanent movement. That is, it is neither stopping nor not stopping; this is called 'Middle Stopping,' possessing three meanings. Furthermore, in the mind obscured by wisdom, there are the three provisionalities and the four-sentence contemplation of cessation and insight. Skillful practice using faith in the Dharma and the four siddhantas (four kinds of skillful means) is as described before. These four sentences are the gates of contemplation. If one departs from these four, there is no place to cultivate contemplation. With skillful means, one can gain access through these gates and see the Middle Way. When seeing the Middle Way, it is not just these four contemplations. If one gains entry through one contemplation, the other sentences will naturally merge and there is no need for further cultivation. If one has not yet gained entry, one should diligently cultivate the four sentences as a means to enlightenment. If one clings to these four, one will be burned and obstructed, unable to pass through. If there is no clinging, then one can gain enlightenment by contemplating the four sentences of ignorance. Second, to break through ignorance from the perspective of Dharma-nature: Using the above four sentences to contemplate the arising of ignorance in the obstruction of wisdom, it is definitely unattainable. One may generate a kind of understanding or a definite judgment, thinking that ignorance is Dharma-nature. Such a view is not enlightenment of the mind, but merely the generation of contemplative understanding. It is like mistaking a tree stump for a pile of dust in the dark and definitively believing it to be a pile of dust. One should then shift the contemplation to contemplate Dharma-nature. Is it that when the mind of ignorance ceases, the mind of Dharma-nature arises? Or is it that when it does not cease, the mind of Dharma-nature arises? Or is it that when it both ceases and does not cease, the mind of Dharma-nature arises? Or is it that when it neither ceases nor does not cease, the mind of Dharma-nature arises? If Dharma-nature arises when ignorance ceases, how can cessation give rise to anything? If it arises without ceasing, then clarity and ignorance coexist. If they arise together, there are two faults. Separation is impossible. Not from self, not from other, not from both, not without cause. In each of these four sentences, skillful use of faith in the Dharma and the four siddhantas can lead to enlightenment. Penetrate the pool of the four gates. Even if one has not yet attained enlightenment, one should firmly believe that this wisdom of Middle Way contemplation can break through ignorance. One should always study in this way and not cultivate other methods. Third, to break through ignorance from the perspective of True Condition: Contemplate, upon what does this wisdom of contemplation rely to gain its name?

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智為非智。若橫待者。十方諸佛是智是明。待我無智明也。若豎待者。我于將來破除盲冥而得大明。待今是無智無明。如是智明為是緣修。為是真修。真緣合修。離真離緣。若緣修者緣是無常。云何生常。若是真修真不應修。釋此有兩家。一云。緣修顯真修。二云。緣修滅真自顯。真自顯是自生。由緣顯是他生。真緣合是共生。離真緣是無因生。四句求智不可得。亦不得無智。何以故。待智說無智智無故無所可待故無智亦無。若執真緣為是者。不能發中俱是障智。若不執者即是四門。若得契理理非真非緣。非共非離不可說示。若有機緣亦可四說。悉檀方便無復定執。隨緣異說聞即得道。所謂從無常生於常。大經云。因是無常而果是常。又云。從伊蘭子生栴檀樹。或時云。從法王種性中生即是真修。或言。因滅無明則得菩提燈。或言。非內觀非外觀而得是智慧云云。無得之得以是得無所得。入空意。無所得即是得。入假意。得無所得皆不可得。雙照得無得即中意。諸菩薩等或偏申一門。如天親明阿梨耶識為世諦。別有真如。此是論之正主。禪定助道皆是陪從莊嚴耳。如中論申畢竟空空為論主。其餘亦是助道耳。余門亦應有菩薩作論申之。作論異說豈離四門因門有殊契會不異。若得此意何所乖諍苦興矛盾。若用四門修觀者

{ "translations": [ "現代漢語譯本：", "智慧與非智慧是相對而言的。如果從橫向比較來看，十方諸佛是智慧和光明的，那是相對於我的無智和不明而言的。如果從縱向比較來看，我將來破除盲昧而獲得大光明，那是相對於現在的無智無明而言的。那麼，這樣的智慧光明是緣修（通過因緣修習而得），還是真修（本性自具的修習而得），還是真緣合修（真性和因緣共同修習而得），還是離真離緣（既非真性也非因緣）？如果是緣修，因緣是無常的，怎麼能產生常住的智慧？如果是真修，真性本來就具足，不應該再修。對於這個問題，有兩種解釋：一種認為，緣修是爲了顯發真修；另一種認為，通過緣修滅除煩惱，真性自然顯現。真性自然顯現是自生，由因緣顯發是他生，真緣合修是共生，離真離緣是無因生。用這四種方式來尋求智慧，都是不可得的，也無法得到無智。為什麼呢？因為是相對於智慧才說無智，而智慧本身是空無自性的，所以無智也無所依待，因此無智也是不存在的。如果執著于真性和因緣是實有的，就不能開顯中道智慧，因為執著本身就是障礙。如果不執著，那就是四門。如果能夠契合理體，那麼理體就不是真，也不是緣，不是共同，也不是分離，是不可言說、不可指示的。如果有適當的機緣，也可以用四種方式來說明，因為悉檀（四悉檀，指世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）方便是沒有固定執著的，隨著因緣不同而有不同的說法，聽聞后就能得道。這就是所謂的從無常中生出常。如《大涅槃經》所說：『因是無常的，而果是常的。』又說：『從伊蘭子（一種臭木）中能生出栴檀樹（一種香木）。』有時說，從法王（佛）的種性中生出，那就是真修。或者說，因為滅除了無明，所以得到了菩提之燈。或者說，不是向內觀，也不是向外觀，而是得到了智慧等等。無所得的得，才是真正的得，因為它是得到了無所得。進入空性的意境。無所得就是得，進入假有的意境。得到無所得，一切都不可得，雙重照見得與無得，這就是中道的意境。諸位菩薩等或許偏重於闡述某一法門，如天親菩薩闡明阿梨耶識（第八識，含藏識）是世俗諦，另外還有真如（事物的本性）。這是論著的主要觀點，禪定等輔助修道的方法都只是陪襯和莊嚴而已。如《中論》闡明畢竟空（一切皆空）是論著的主旨，其餘的也只是輔助修道的方法。其他法門也應該有菩薩作論來闡述。作論的說法雖然不同，但並沒有離開四門，因門雖然有差別，但最終的契合點是一樣的。如果能夠理解這個道理，哪裡還會有乖違爭執和痛苦矛盾呢？如果用四門來修觀的話", "English version:", "Wisdom is relative to non-wisdom. If compared horizontally, the Buddhas of the ten directions are wisdom and light, relative to my lack of wisdom and light. If compared vertically, I will destroy blindness and ignorance in the future and attain great light, relative to my present lack of wisdom and light. So, is such wisdom and light the result of conditioned cultivation (緣修, yuan xiu, cultivation through conditions), true cultivation (真修, zhen xiu, cultivation inherent in one's nature), a combination of true and conditioned cultivation (真緣合修, zhen yuan he xiu, a combination of true nature and conditions), or neither true nor conditioned (離真離緣, li zhen li yuan, neither true nature nor conditions)? If it is conditioned cultivation, conditions are impermanent, how can it produce permanence? If it is true cultivation, true nature is already complete, there should be no need for cultivation. There are two explanations for this: one is that conditioned cultivation reveals true cultivation; the other is that through conditioned cultivation, afflictions are extinguished, and true nature naturally manifests. True nature naturally manifesting is self-arising, being revealed by conditions is arising from others, a combination of true and conditioned is co-arising, and neither true nor conditioned is arising without cause. Seeking wisdom through these four ways is unattainable, and non-wisdom is also unattainable. Why? Because non-wisdom is spoken of relative to wisdom, and wisdom itself is empty of inherent nature, so non-wisdom has nothing to rely on, therefore non-wisdom also does not exist. If one clings to true nature and conditions as being real, one cannot reveal the wisdom of the Middle Way, because clinging itself is an obstacle. If one does not cling, then that is the four doors. If one can accord with the principle, then the principle is neither true nor conditioned, neither combined nor separate, it is inexpressible and un-demonstrable. If there is a suitable opportunity, it can also be explained in four ways, because the four siddhantas (四悉檀, si xi tan, the four siddhantas: world siddhanta, individual siddhanta, remedial siddhanta, and ultimate meaning siddhanta) are without fixed clinging, and there are different explanations according to different conditions, and one can attain the Way upon hearing them. This is what is called arising from impermanence into permanence. As the Nirvana Sutra says: 'The cause is impermanent, but the result is permanent.' It also says: 'From the Erandaka seed (伊蘭子, yi lan zi, a type of foul-smelling tree) can grow a sandalwood tree (栴檀樹, zhan tan shu, a type of fragrant tree).' Sometimes it is said that arising from the lineage of the Dharma King (法王, fa wang, Buddha) is true cultivation. Or it is said that because ignorance is extinguished, the lamp of Bodhi (菩提, pu ti, enlightenment) is attained. Or it is said that wisdom is attained neither by internal contemplation nor by external contemplation, and so on. Attaining the unattainable is true attainment, because it is attaining non-attainment. Entering the state of emptiness. Non-attainment is attainment, entering the state of provisional existence. Attaining non-attainment, everything is unattainable, doubly illuminating attainment and non-attainment, this is the state of the Middle Way. The Bodhisattvas (菩薩, pu sa, enlightened beings) may emphasize expounding one particular Dharma (法, fa, teachings) door, such as Vasubandhu (天親, tian qin, a famous Buddhist philosopher) explaining the Alaya consciousness (阿梨耶識, a li ye shi, the eighth consciousness, storehouse consciousness) as conventional truth, and separately there is Tathata (真如, zhen ru, suchness, the true nature of things). This is the main point of the treatise, and Dhyana (禪定, chan ding, meditation) and other auxiliary practices are merely adornments. As the Madhyamaka-karika (中論, zhong lun, Treatise on the Middle Way) explains that ultimate emptiness (畢竟空, bi jing kong, the emptiness of all things) is the main theme of the treatise, and the rest are merely auxiliary practices. Other Dharma doors should also have Bodhisattvas write treatises to expound them. Although the explanations in the treatises are different, they do not depart from the four doors, and although the causal doors are different, the ultimate point of convergence is the same. If one can understand this principle, where would there be disagreement, conflict, and suffering? If one uses the four doors to cultivate contemplation," " " ] }

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。或樂或宜或對或入。一門既爾余門亦然。觀行雖別得道何異。經論為緣不同。古來諍競難可通處。用此解釋。冰冶云銷。如此觀行契教根理。印會允合有何是非。明眼之人依義不依語。有智之者必不生疑。無目無解徒勞愍怪詎可益乎。問。無明即法性法性即無明。無明破時法性破不。法性顯時無明顯不。答。然。理實無名對無明稱法性。法性顯則無明轉變為明。無明破則無無明。對誰復論法性耶。問。無明即法性。無復無明與誰相即。答。如為不識水人指水是水指水是水。但有名字。寧復有二物相即耶。如一珠向月生水向日生火。不向則無水火。一物未曾二。而有水火之珠耳。四修中觀位者。前兩止為中道雙遮方便。兩觀是雙照方便。因此遮照得入中道。自然雙流自然雙照。修此雙流凡有三處。若別接通者。七地論修八地論證。別教十回向論修登地論證。如此修證高遠迢遰。初心眾生尚不得修干慧。云何能證八地耶。此中道觀于凡無益。又初心尚未入十信至迴向。若無迴向豈得修中。無修則無證。此中道觀于凡夫人望崖無益。今明圓教五品之初。只是凡地。即能圓觀三諦修于中空坐如來座。修寂滅忍著如來衣。修佛定慧以如來莊嚴而自莊嚴。修無緣慈入如來室。始從初品進入第五相似法起。見鵠知池望煙驗火。即是

【現代漢語翻譯】 現代漢語譯本：或者快樂，或者適宜，或者正確，或者契入。一個法門如此，其餘法門也是這樣。觀行的方法雖然不同，但證得真理又有什麼差別呢？經典論著只是不同的因緣。自古以來的爭論，難以溝通的地方，用這些來解釋，就像冰融化，云消散一樣。如此觀行，與佛教的教義、根本的道理相契合，印證符合，還有什麼是非可言呢？明眼之人依據義理而不執著于言語，有智慧的人必定不會產生疑惑。沒有眼力、沒有理解的人，徒勞地憐憫怪罪，又有什麼益處呢？ 問：無明（avidyā，佛教術語，指對事物真相的迷惑和無知）即是法性（dharmatā，指諸法的本性），法性即是無明。無明破除的時候，法性也破除嗎？法性顯現的時候，無明也顯現嗎？ 答：是的。實際上沒有名稱，相對於無明才稱之為法性。法性顯現，那麼無明就轉變為明。無明破除，就沒有無明瞭，對誰再談論法性呢？ 問：無明即是法性，沒有了無明，與什麼相即呢？ 答：如同為不認識水的人指著水說這是水，指水就是水，只不過是個名稱罷了。難道還有兩個東西相互結合嗎？就像一顆珠子向著月亮會產生水，向著太陽會產生火，不向著月亮和太陽就沒有水火。一個東西未曾變成兩個，而只是有能產生水火的珠子罷了。 四修（可能是指某種修行方法）中觀（madhyamaka，佛教哲學中的中觀學派）的修行者，前面的兩個止（śamatha，止觀中的止，指專注和靜止）是中道（madhyamā-pratipad，不偏不倚的道路）雙遮（同時遮遣二邊）的方便，後面的兩個觀（vipaśyanā，止觀中的觀，指觀察和智慧）是雙照（同時照亮二邊）的方便。因此，通過遮和照，得以進入中道，自然地雙流（同時流動於二邊），自然地雙照（同時照亮二邊）。修習這種雙流，凡夫有三個地方。如果分別接通，七地（bhūmi，菩薩修行的階位）的菩薩在《七地論》中修習，八地的菩薩在《八地論》中證悟。別教（與圓教相對，指次第漸進的教法）十回向（pariṇāmanā，菩薩修行中的迴向）的菩薩修習，登地（指證得菩薩果位）的菩薩證悟。如此修證，高遠而遙遠。初發心的眾生尚且不能修習干慧（śuṣka-vipassanā，指未得禪定的觀慧），怎麼能夠證得八地呢？這種中道觀對於凡夫沒有益處。而且初發心的菩薩尚未進入十信（śraddhā，佛教修行中的十種信心），到達迴向位。如果沒有迴向，怎麼能夠修習中道呢？沒有修習，就沒有證悟。這種中道觀對於凡夫來說，就像望崖一樣，沒有益處。 現在說明圓教（perfect teaching，佛教天臺宗的教判之一，指圓滿無缺的教法）五品（指五品弟子位）的最初階段，只是凡夫的地位，就能圓滿地觀照三諦（tri-satya，空、假、中三諦），修習中空（śūnyatā，空的性質），坐如來座。修習寂滅忍（指安忍于寂滅的境界），穿著如來的衣服。修習佛的禪定和智慧，以如來的莊嚴來莊嚴自己。修習無緣慈（指無條件的慈悲），進入如來的房間。開始從初品進入第五相似法（指接近真實智慧的階段）生起，見到天鵝就知道有池塘，望見煙就知道有火，就是這個道理。

【English Translation】 English version: Or joy, or suitability, or correctness, or entry. If one Dharma gate is like this, so are the rest. Although the methods of contemplation and practice are different, what difference is there in attaining the truth? Sutras and treatises are merely different conditions. The disputes of the past, where it is difficult to communicate, can be explained with these, like ice melting and clouds dissipating. Such contemplation and practice are in accordance with the teachings of Buddhism, the fundamental principles. If they are verified and in agreement, what right or wrong is there to speak of? Those with clear eyes rely on the meaning and not on the words, and those with wisdom will certainly not give rise to doubts. Those without eyes and without understanding, who vainly pity and blame, what benefit can they bring? Question: Ignorance (avidyā, a Buddhist term referring to delusion and ignorance of the true nature of things) is identical to Dharma-nature (dharmatā, referring to the inherent nature of all phenomena), and Dharma-nature is identical to ignorance. When ignorance is destroyed, is Dharma-nature also destroyed? When Dharma-nature manifests, does ignorance also manifest? Answer: Yes. In reality, there is no name; Dharma-nature is named in relation to ignorance. When Dharma-nature manifests, then ignorance is transformed into clarity. When ignorance is destroyed, there is no ignorance. Who then is there to discuss Dharma-nature with? Question: Ignorance is identical to Dharma-nature. If there is no more ignorance, what is identical to it? Answer: It is like pointing to water for someone who does not recognize it and saying, 'This is water.' It is just a name. Are there really two things that are identical? It is like a pearl that produces water when facing the moon and fire when facing the sun. If it does not face the moon or the sun, there is no water or fire. One thing has never become two, but there is only a pearl that can produce water and fire. Practitioners of the Four Practices (possibly referring to a specific set of practices) in the Madhyamaka (the Middle Way school of Buddhist philosophy) view, the first two 'stoppings' (śamatha, calming the mind) are expedient means of the Middle Way (madhyamā-pratipad, the path of non-extremes) of dual negation (simultaneously negating both extremes), and the latter two 'observations' (vipaśyanā, insight meditation) are expedient means of dual illumination (simultaneously illuminating both extremes). Therefore, through negation and illumination, one can enter the Middle Way, naturally flowing in both directions and naturally illuminating both sides. There are three places where ordinary people practice this dual flow. If they are connected separately, Bodhisattvas of the Seventh Ground (bhūmi, a stage of Bodhisattva practice) practice in the 'Treatise on the Seventh Ground,' and Bodhisattvas of the Eighth Ground realize enlightenment in the 'Treatise on the Eighth Ground.' Bodhisattvas of the Separate Teaching (referring to gradual teachings, as opposed to the Perfect Teaching) in the Ten Dedications (pariṇāmanā, dedicating merit) practice, and those who have attained the Ground (referring to attaining the Bodhisattva fruit) realize enlightenment. Such practice and realization are high and far away. Initial aspirants cannot even practice dry insight (śuṣka-vipassanā, insight without meditative absorption), how can they realize the Eighth Ground? This Middle Way view is of no benefit to ordinary people. Moreover, initial aspirants have not yet entered the Ten Faiths (śraddhā, ten kinds of faith in Buddhist practice) and reached the stage of Dedication. Without Dedication, how can they practice the Middle Way? Without practice, there is no realization. This Middle Way view is like gazing at a cliff for ordinary people, of no benefit. Now, explaining the initial stage of the Five Grades (referring to the Five Grades of Disciples) of the Perfect Teaching (perfect teaching, one of the classifications of teachings in the Tiantai school of Buddhism, referring to complete and flawless teachings), which is only the position of ordinary people, one can fully contemplate the Three Truths (tri-satya, the truths of emptiness, provisional existence, and the Middle Way), practice the Middle Emptiness (śūnyatā, the nature of emptiness), and sit on the seat of the Tathagata (Tathāgata, 'Thus Gone One,' an epithet of the Buddha). Practice the forbearance of extinction (enduring the state of extinction), wear the robes of the Tathagata. Practice the Buddha's samadhi and wisdom, and adorn oneself with the adornments of the Tathagata. Practice causeless compassion (unconditional compassion) and enter the room of the Tathagata. Starting from the first grade, one enters the fifth stage of resembling the Dharma (referring to the stage approaching true wisdom), seeing a swan and knowing there is a pond, seeing smoke and knowing there is fire, that is the principle.

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相似位人入六根清凈也。例如外道不修念處永無暖分。二觀亦爾。不修中道似解不發。今五品修中能生似解。轉入初住即破無明。故華嚴解初住云。無染如虛空。清凈妙法身湛然應一切。正使及習一時皆盡無有遺余。初發過牟尼。此之謂也。始自初品終至初住。一生可修一生可證。不待位登七地。爾乃修習。何暇歡喜始入雙流。前教所以高其位者。方便之說。圓教位下者。真實之說。法華云。如此之事是我方便。諸佛亦然。今當爲汝說最實事。即此意也。複次三藏菩薩坐道場時猶是具惑。故無雙流。雙流位在佛耳。通教有別來接者雙流位在八地。別教雙流位在初地。故漸漸引之。其位稍低。實意彌顯也。雖言初住破一分無明是雙流位。此是略語。譬如舉帆一日三千略言一日耳。又如禪有九品此亦大較。如佛得四禪身子不知。身子入四禪目連不知。目連入四禪諸比丘不知。如此往推禪不啻九品。初住亦爾。言一品者亦無量品。此位能遍法界作佛事。不可限量。如首楞嚴華嚴中廣說。尚示八相何況余耶云云。前兩觀后已結成破法遍如上說。今中道正觀觀無明法性。不依二邊不依四句。畢竟清凈無倚無著。故凈名云。稽首如空無所依。此智豁開一破一切破。靡所不遍故名破法遍也。

○第二約余門明破法遍者。上約無

【現代漢語翻譯】 現代漢語譯本 相似位的人也能達到六根清凈的境界。例如，外道不修習四念處（四種觀禪：身念處、受念處、心念處、法念處），永遠不會有暖相（修行過程中產生的初步覺受）。二觀（空觀和假觀）也是如此，不修習中道觀，即使看似理解，也無法真正生起智慧。現在，五品位（五種修行階段）的修行者，通過修行能夠產生相似的理解，轉入初住位（十住位的第一個階段）就能破除無明（根本的迷惑）。所以《華嚴經》解釋初住位時說：『沒有染污如同虛空，清凈微妙的法身，圓滿地應現一切。』正使（根本的煩惱）和習氣（煩惱的殘餘）一時全部斷盡，沒有絲毫遺留。初發心就超過了牟尼（釋迦牟尼佛），說的就是這個意思。從初品位開始，到初住位結束，一生可以修行，一生可以證得，不必等到位登七地（菩薩修行的高級階段）才開始修習。哪裡有時間在歡喜地（菩薩十地中的第一地）才開始進入雙流（斷除煩惱的境界）呢？前教（三藏教、通教、別教）之所以把雙流位說得很高，是方便的說法。圓教（圓滿的教法）認為雙流位較低，是真實的說法。《法華經》說：『這些事是我方便的說法，諸佛也是這樣。現在我當爲你們說最真實的事。』就是這個意思。再者，三藏教的菩薩坐在道場時，仍然具有迷惑，所以沒有雙流。雙流位在佛的果位上。通教有別教來接引，雙流位在八地（菩薩八地）。別教的雙流位在初地（菩薩初地）。所以漸漸引導，其位稍低，真實的意義更加明顯。雖然說初住位破一分無明就是雙流位，這是簡略的說法。譬如說舉帆一日行三千里，簡略地說一日而已。又如禪定有九品，這也是大概的說法。如佛陀得到四禪，舍利弗（佛陀的十大弟子之一）不知道。舍利弗入四禪，目犍連（佛陀的十大弟子之一）不知道。目犍連入四禪，各位比丘不知道。如此推論，禪定不止九品。初住位也是這樣，說一品也有無量品。這個位次能夠遍滿法界，做佛的事業，不可思議。如《首楞嚴經》、《華嚴經》中廣為解說。尚且示現八相成道（佛陀一生中的八個重要階段），何況其餘呢？前兩觀（空觀和假觀）在後面已經總結成破法遍，如上所說。現在中道正觀，觀照無明法性，不依二邊（有和無），不依四句（有、無、亦有亦無、非有非無），畢竟清凈，沒有依靠，沒有執著。所以《維摩詰經》說：『稽首如空無所依。』這種智慧一旦豁然開朗，一破一切破，沒有不遍及的地方，所以名叫破法遍。 第二，從其他方面來說明破法遍。上面是從無

【English Translation】 English version Those who are similar in position can also attain the purity of the six senses. For example, those of other paths who do not cultivate the Four Foundations of Mindfulness (the four contemplations: contemplation of the body, sensations, mind, and phenomena) will never have the 'warmth' (preliminary sensations arising during practice). The Two Contemplations (emptiness and provisional existence) are also similar; without cultivating the Middle Way, even if it seems like understanding, wisdom cannot truly arise. Now, practitioners in the Five Grades (five stages of practice), through cultivation, can generate similar understanding, and upon entering the Initial Abode (the first stage of the Ten Abodes), they can break through ignorance (fundamental delusion). Therefore, the Avatamsaka Sutra explains the Initial Abode by saying: 'Without defilement, like empty space, the pure and wondrous Dharma body, perfectly responds to everything.' The fundamental afflictions and residual habits are all completely eradicated at once, without any remainder. The initial aspiration surpasses even Muni (Shakyamuni Buddha), which is what this means. Starting from the Initial Grade and ending at the Initial Abode, one can cultivate and attain realization in one lifetime, without having to wait until reaching the Seventh Ground (an advanced stage of Bodhisattva practice) to begin practice. Where would there be time to enter the 'Dual Flow' (the state of severing afflictions) only upon reaching the Ground of Joy (the first of the Ten Grounds of a Bodhisattva)? The reason why the previous teachings (Three Vehicles, Shared Teaching, Distinct Teaching) place the Dual Flow at a high level is a provisional explanation. The Perfect Teaching (complete teaching) considers the Dual Flow to be at a lower level, which is the true explanation. The Lotus Sutra says: 'These matters are my expedient teachings, and the Buddhas are also like this. Now I will tell you the most truthful matter.' This is the meaning. Furthermore, the Bodhisattvas of the Three Vehicles still possess delusions when sitting in the bodhimanda (place of enlightenment), so they do not have the Dual Flow. The Dual Flow is at the level of Buddhahood. The Shared Teaching has the Distinct Teaching to guide them, and the Dual Flow is at the Eighth Ground (Eighth Ground of a Bodhisattva). The Distinct Teaching's Dual Flow is at the First Ground (First Ground of a Bodhisattva). Therefore, they are gradually guided, and their position is slightly lower, making the true meaning more apparent. Although it is said that breaking through one portion of ignorance in the Initial Abode is the Dual Flow, this is a simplified statement. It is like saying that raising the sail travels three thousand li in a day, simply saying 'one day.' Also, like dhyana (meditation) having nine grades, this is also a general statement. For example, when the Buddha attained the Four Dhyanas, Sariputra (one of the Buddha's ten great disciples) did not know. When Sariputra entered the Four Dhyanas, Maudgalyayana (one of the Buddha's ten great disciples) did not know. When Maudgalyayana entered the Four Dhyanas, the other bhikkhus (monks) did not know. Reasoning in this way, dhyana is more than just nine grades. The Initial Abode is also like this; saying 'one grade' also means countless grades. This position can pervade the Dharma Realm and perform the deeds of a Buddha, which is inconceivable. As extensively explained in the Surangama Sutra and Avatamsaka Sutra. They even manifest the Eight Aspects of Enlightenment (the eight important stages in the life of a Buddha), let alone anything else? The previous Two Contemplations (emptiness and provisional existence) have already been summarized as the pervasiveness of breaking through phenomena, as mentioned above. Now, the Correct Contemplation of the Middle Way contemplates the Dharma-nature of ignorance, not relying on the two extremes (existence and non-existence), not relying on the four negations (existence, non-existence, both existence and non-existence, neither existence nor non-existence), ultimately pure, without reliance, without attachment. Therefore, the Vimalakirti Sutra says: 'I bow my head to that which is like space, without any reliance.' Once this wisdom is suddenly opened, breaking through one breaks through everything, without any place not pervaded, so it is called the pervasiveness of breaking through phenomena. Secondly, explaining the pervasiveness of breaking through phenomena from other aspects. The above is from the perspective of non-

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生一門。豎修三觀徹照三諦破法遍。無量諸門望無生門余門是橫。譬如徑直重門此則名豎。齊並邐迤故稱為橫。若橫若豎皆得見王。故約橫論觀辨破法遍也。橫門者如中論八不。不生不滅不常不斷。不一不異不來不去。一論明八門。諸經論則無量。或不有不無不垢不凈。不住不著不受不取。不虛不實不縛不脫。如此等諸教行門其數無量。俱皆能通故稱為門。中論云。若深觀不常不斷。即入無生無滅義。何以故。不生即不異。不滅即不一。生名整合即異義。滅名散壞即一義。不生即不常。不滅即不斷。不生即不來。不滅即不去。不生即不垢。不滅即不凈。不生即不增。不滅即不減。不生即不縛。不滅即不脫。不生即不有。不滅即不無。是故深觀不生不滅即是諸門義也。若無生門觀陰界入次第不次第。乃至三障四魔者。余門亦如是。若無生門觀心如工畫師造種種五陰。一切世間中。莫不從心造。一陰界入一切陰界入。一性相體力。一切性相體力等。余門亦如是。若無生門發真正菩提心起四弘誓願。余門亦如是。若無生門安心止觀自行化他。信法迴轉善巧悉檀。余門亦如是。若無生門識有無破單復具足無言說見。一一皆有三假四觀。如是不自不他不共不無因者。余門亦如是。若無生門破見有七萬二千三百八十四止觀者。余門

【現代漢語翻譯】 現代漢語譯本： 入一法門。垂直修習空、假、中三觀，徹底照見空、假、中三諦，破除一切法執，此為遍。無量法門中，以無生門為根本，其餘法門是橫向的。譬如徑直通往王宮的重重門闕，這稱為豎。齊頭並進，次第展開，故稱為橫。無論是橫是豎，都能見到國王。所以從橫向來說，觀智可以辨析，破除法執可以周遍。橫門，例如《中論》中的八不：不生不滅、不常不斷、不一不異、不來不去。一部《中論》就闡明了八個法門，而其他經論則有無量法門，或者是不有不無、不垢不凈、不住不著、不受不取、不虛不實、不縛不脫等等。如此等等的教法和修行法門，數量無量，都能夠通達真理，所以稱為門。《中論》說：『如果深刻觀察不常不斷，就能進入無生無滅的義理。』為什麼呢？不生就是不異，不滅就是不一。生，名為整合，就是異的含義；滅，名為散壞，就是一的含義。不生就是不常，不滅就是不斷。不生就是不來，不滅就是不去。不生就是不垢，不滅就是不凈。不生就是不增，不滅就是不減。不生就是不縛，不滅就是不脫。不生就是不有，不滅就是不無。所以，深刻觀察不生不滅，就是一切法門的義理。如果從無生門觀察五陰（色、受、想、行、識，構成個體存在的五種要素）、十二界（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵）、十八入（六根、六塵、六識），次第或不次第，乃至三障（煩惱障、業障、報障）、四魔（煩惱魔、五陰魔、死魔、天魔），其餘法門也是如此。 如果從無生門觀察心，如同工巧的畫師，創造種種五陰，一切世間，沒有不是從心所造。一個五陰、十二界、十八入，就是一切五陰、十二界、十八入。一個性、相、體力，就是一切性、相、體力等等，其餘法門也是如此。如果從無生門發起真正菩提心（覺悟之心），生起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），其餘法門也是如此。如果從無生門安心止觀（止息雜念，觀察實相），自行化他，信法迴轉，善巧方便，悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），其餘法門也是如此。如果從無生門認識有無，破除單、復、具足、無言說的見解，每一個都有三假（本假、方便假、畢竟假）四觀（因緣觀、次第觀、不次第觀、總相觀），如是不自、不他、不共、不無因，其餘法門也是如此。如果從無生門破除見解，有七萬二千三百八十四種止觀，其餘法門也是如此。

【English Translation】 English version: Entering through one dharma gate. Vertically cultivate the three contemplations (emptiness, provisional existence, and the middle way), thoroughly illuminating the three truths (emptiness, provisional existence, and the middle way), and universally breaking through attachment to dharmas. Among the immeasurable dharma gates, the gate of no-birth is fundamental; the other gates are horizontal. It is like a straight path through layers of gates to the royal palace, which is called vertical. Proceeding side by side, unfolding in sequence, is called horizontal. Whether horizontal or vertical, one can see the king. Therefore, speaking horizontally, wisdom can discern, and breaking through attachment to dharmas can be universal. Horizontal gates are like the eight negations in the Madhyamaka-karika (Treatise on the Middle Way): no birth, no death; no permanence, no impermanence; no oneness, no difference; no coming, no going. One treatise elucidates eight gates, while other sutras and treatises have immeasurable gates, such as neither existence nor non-existence, neither defilement nor purity, neither dwelling nor attachment, neither acceptance nor rejection, neither falsity nor truth, neither bondage nor liberation, and so on. Such teachings and practices are immeasurable in number, and all can lead to enlightenment, so they are called gates. The Madhyamaka-karika says: 'If one deeply contemplates no permanence and no impermanence, one enters the meaning of no birth and no death.' Why? No birth is no difference, and no death is no oneness. Birth, called aggregation, is the meaning of difference; death, called disintegration, is the meaning of oneness. No birth is no permanence, and no death is no impermanence. No birth is no coming, and no death is no going. No birth is no defilement, and no death is no purity. No birth is no increase, and no death is no decrease. No birth is no bondage, and no death is no liberation. No birth is no existence, and no death is no non-existence. Therefore, deeply contemplating no birth and no death is the meaning of all dharma gates. If, from the gate of no-birth, one contemplates the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (sense bases: six sense organs and their corresponding six sense objects), and the eighteen dhatus (elements: six sense organs, six sense objects, and six consciousnesses), in sequence or out of sequence, and even the three obstacles (klesha-avarana (affliction obstacle), karma-avarana (karma obstacle), vipaka-avarana (result obstacle)) and the four maras (hindering forces: klesha-mara (affliction mara), skandha-mara (skandha mara), mrtyu-mara (death mara), deva-putra-mara (deva mara)), the other gates are also like this. If, from the gate of no-birth, one contemplates the mind, like a skillful painter creating various five skandhas, all the world is created from the mind. One skandha, one ayatana, one dhatu is all skandhas, all ayatanas, all dhatus. One nature, one characteristic, one power is all natures, all characteristics, all powers, and so on; the other gates are also like this. If, from the gate of no-birth, one generates the true Bodhicitta (the mind of enlightenment), and arises the four great vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it), the other gates are also like this. If, from the gate of no-birth, one settles the mind in shamatha-vipassana (calm abiding and insight meditation), benefits oneself and others, turns the wheel of the Dharma, and skillfully uses the four siddhantas (accomplishments: lokasiddhanta (worldly siddhanta), prthagjanasiddhanta (individual siddhanta), pratipaksasiddhanta (antidotal siddhanta), paramarthasiddhanta (ultimate meaning siddhanta)), the other gates are also like this. If, from the gate of no-birth, one recognizes existence and non-existence, and breaks through the views of single, compound, complete, and inexpressible, each has the three provisionalities (original provisionality, expedient provisionality, ultimate provisionality) and the four contemplations (contemplation of causes and conditions, sequential contemplation, non-sequential contemplation, general contemplation), such as not self, not other, not both, not without cause, the other gates are also like this. If, from the gate of no-birth, one breaks through views, there are seventy-two thousand three hundred and eighty-four kinds of shamatha-vipassana, the other gates are also like this.

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亦如是。若無生門觀智障自生非自生。故說自生空。自生空非自空故說自生假。自假非假自空非空故說自生中。自中不但中雙照空假。故說三觀一心者。余諸門亦如是。若無生門觀智障他生非他生。共生非共生無因生非無因生。乃至三觀一心者。余門亦如是。若無生門觀智障自滅非自滅故說自滅空。自空非自空故說自滅假。自假非假自空非空。故說自滅中。自滅中不但中雙照空假。故說自滅三觀一心者。余門亦如是。若無生門觀智障他滅非他滅。共滅非共滅。無因滅非無因滅。乃至三觀一心者。余門亦如是。若無生門自待非自待故說自待空。自空非自空故說自待假。自空非空自假非假。故說自待中。自中不但中雙照二諦。故說三觀一心者。余門亦如是。若無生門他待非他待。共待非共待。無因待非無因待。乃至三觀一心者。余門亦如是。若無生門三觀結成破法遍者。余門亦如是。以無生門如上等諸法度入余門。縱橫無礙。如金剛刀無能障者。若得此意通釋經論隨義迴轉。文義允當無處不合。所以者何。若將此義釋無行經。即轉無生意入無行門。所謂諦無行智無行菩提心無行。安心於止觀無行。破見思無知無明等無行。生死涅槃中間等皆無行。無行行無行位無行教。如是等一切悉入無行門中說。究竟具足也。若釋金剛般

若經。即轉無生意度入不住門中。種種不住。不住色佈施。不住聲香味觸佈施。不住境智佈施。不住慈悲佈施。不住見思中佈施。不住無知無明中佈施。是名檀波羅蜜。不住色中持戒。乃至不住色中般若。初地不應住乃至十地不應住。雖諸法不住。以無住法住般若中。即是入空。以無住法住世諦即是入假。以無住法住實相即是入中。此無住慧即是金剛三昧。能破磐石砂礫徹至本際。故仁王經三處明金剛三昧。七地初地初住。即是金剛無住釋三教位義。又云。釋迦牟尼入大寂定金剛三昧。若爾者。常途不應云無礙道有金剛斷道無金剛。經云佛有。豈非斷道有耶。天親無著論。開善廣解。詎出無生無住之意耶。略舉二經。示度曲之端耳。若得此意千經萬論豁矣無礙。此是學觀之初章。思義之根本。釋異之妙慧。入道之指歸。綱骨曠大事理具足。解一千從法門自在云云。問。無生一門申一切佛法。復何用余門耶。答。法相如此二義相須。人人不同各各自行應須余門。如凈名三十二菩薩各說已入不二法門。若言生滅是生死為二。不生不滅則無二。乃是空門何關中道。今解。生是生死滅是涅槃是為二。雙遮二邊得入中道。是為入不二法門。此菩薩自說己門不說他門。華嚴云。我唯知此一門。即是各說入門門則無量也。又他緣不同

逗化非一。前一番人聞說無生無滅得悟。余非其宜所以無益。次菩薩更說不垢不凈入不二門。當其所宜聞之得道。是則橫門無量。八千菩薩各各說之。云何難言一門足耶。複次行人依無生門修四三昧。或時歡喜頂受。或信善心生。或惡覺執破。或恍恍欲悟。若爾者。此無生門是其道門。若不爾非其門也。當更從無滅門入。喜生。善發。執破。近道。當知無滅是其道門。不爾。于其非門。如是廣歷眾門一一檢試。會有相應。張羅既廣心鳥自獲。為是義故將橫約豎以顯門通也。

○第三橫豎一心明止觀者。如上所說橫豎深廣破一切邪執。申一切經論修一切觀行。逗一切根緣。迴轉無窮言煩難見。今當結束出其正意。若無生門千萬重疊。只是無明一念因緣所生法。即空即假即中不思議三諦。一心三觀一切種智。佛眼等法耳。無生門既爾。諸餘橫門亦復如是。雖種種說只一心三觀。故無橫無豎。但一心修止觀。又為二。一總明一心。二歷餘一心。總者。只約無明一念心。此心具三諦。體達一觀此觀具三觀。若不得前來橫豎諸說。如此境智何由可解。前說一念無明與法性合。即有一切百千夢事。一陰界入一切陰界入。無量單復具足無言等見。三界九地一切諸思。十六門破等諸法。先已次第橫豎聞竟。今聞一心因緣生法者。

【現代漢語翻譯】 現代漢語譯本： 逗化並非只有一種方式。之前有一批人聽聞『無生無滅』（anutpāda-anirodha，不生不滅）的道理而得以開悟。其餘的人因為不適合這種方法，所以沒有獲益。後來，有菩薩進一步宣講『不垢不凈』（anāsrava-anirāsrava，無垢無染）的道理，從而進入不二法門（advaya-dvāra，超越二元對立的法門）。因為適合他們的根器，聽聞后便證得了道果。由此可見，橫向的法門有無量之多。八千位菩薩各自宣說不同的法門，怎麼能說只有一個法門就足夠了呢？ 進一步說，修行人如果依據『無生門』（anutpāda-dvāra，體悟萬法不生的法門）修習四種三昧（catasraḥ samādhayaḥ，四種禪定），有時會感到歡喜而信受，有時會生起善良的念頭，有時會破除錯誤的執著，有時會感到恍惚，接近開悟。如果是這樣，那麼這個『無生門』就是適合他的道門。如果不是這樣，那麼這個法門就不適合他。這時，應當再從『無滅門』（anirodha-dvāra，體悟萬法不滅的法門）進入，如果喜悅生起，善念萌發，執著破除，接近證道，就應當知道『無滅門』是適合他的道門。如果不是這樣，那麼這個法門就不適合他。像這樣廣泛地經歷各種法門，一一檢驗嘗試，總會有相應的法門。就像張開大網，心鳥自然會被捕獲。爲了這個緣故，將橫向的法門與豎向的次第結合起來，從而彰顯法門的通達。 第三，橫豎一心，闡明止觀（śamatha-vipaśyanā，止息妄念和如實觀察）。如上所說，橫向和豎向的法門深廣無邊，能夠破除一切邪見執著，闡述一切經論的要義，修習一切觀行，適應一切眾生的根器和因緣，迴轉無窮，難以用語言完全表達。現在應當總結歸納，揭示其中的真正含義。即使『無生門』有千萬重疊的含義，也只是無明（avidyā，無知）一念因緣所生的法，即是空（śūnyatā，空性）、假（prajñapti，假名）、中（madhyama，中道）這不可思議的三諦（tri-satya，三種真諦），一心三觀（tri-citta-darśana，於一心之中修習空、假、中三觀），一切種智（sarvākāra-jñāna，佛陀所證的一切智慧），佛眼（buddha-cakṣus，佛的智慧之眼）等等。『無生門』既然如此，其餘的橫向法門也都是這樣。雖然有種種不同的說法，但都只是爲了修習一心三觀。所以沒有橫向和豎向的分別，只是在一心中修習止觀。又分為二：一是總的闡明一心，二是歷數其餘的一心。總的來說，只是針對無明一念心。這個心具足三諦，體達一心即是觀，這個觀具足三觀。如果不能理解前面所說的橫向和豎向的各種說法，那麼這種境界和智慧又怎麼能夠理解呢？前面說過，一念無明與法性（dharmatā，諸法的本性）結合，就會產生一切百千種夢幻般的事物，一個陰界入（skandha-āyatana-dhātu，五陰、十二入、十八界）即是一切陰界入，無量單復具足無言等等的見解，三界（trayo dhātavaḥ，欲界、色界、無色界）九地（nava bhūmayaḥ，三界中的九種境界）的一切諸思，十六門破等等諸法，先前已經次第地橫向和豎向地聽聞過了。現在聽聞一心因緣生法，

【English Translation】 English version: 『Dohua』 (inducing enlightenment) is not limited to one method. Previously, some people attained enlightenment upon hearing the doctrine of 『anutpāda-anirodha』 (no arising, no ceasing). Others, not suited to this method, did not benefit. Later, a Bodhisattva further expounded the doctrine of 『anāsrava-anirāsrava』 (no defilement, no purity), thereby entering the 『advaya-dvāra』 (non-dual gate). Because it suited their capacities, they attained the fruit of the path upon hearing it. From this, it can be seen that the horizontal doors are immeasurable. Eight thousand Bodhisattvas each expounded different doors, so how can it be said that one door is sufficient? Furthermore, if a practitioner relies on the 『anutpāda-dvāra』 (gate of no arising) to cultivate the four 『samādhis』 (catasraḥ samādhayaḥ, four kinds of concentration), sometimes they will feel joy and accept it with reverence, sometimes they will generate virtuous thoughts, sometimes they will break through erroneous attachments, and sometimes they will feel dazed, approaching enlightenment. If this is the case, then this 『anutpāda-dvāra』 is the path door suitable for them. If this is not the case, then this door is not suitable for them. At this time, they should then enter from the 『anirodha-dvāra』 (gate of no ceasing). If joy arises, virtuous thoughts are generated, attachments are broken, and they approach the path, then they should know that the 『anirodha-dvāra』 is the path door suitable for them. If this is not the case, then this door is not suitable for them. Like this, widely experience various doors, examining and trying each one, and there will always be a corresponding door. Just like spreading a large net, the mind-bird will naturally be caught. For this reason, the horizontal doors are combined with the vertical sequence, thereby revealing the thoroughfare of the doors. Third, the unity of horizontal and vertical, clarifying 『śamatha-vipaśyanā』 (stopping and contemplating). As mentioned above, the horizontal and vertical doors are deep and vast, able to break through all wrong views and attachments, expound the essence of all sutras and treatises, cultivate all contemplations, adapt to the capacities and conditions of all beings, and revolve endlessly, difficult to fully express in words. Now, we should summarize and extract the true meaning within them. Even if the 『anutpāda-dvāra』 has thousands of layers of meaning, it is only the 『avidyā』 (ignorance) one thought arising from conditions, which is the inconceivable 『tri-satya』 (three truths) of 『śūnyatā』 (emptiness), 『prajñapti』 (provisional existence), and 『madhyama』 (the middle way), the 『tri-citta-darśana』 (three contemplations in one mind), 『sarvākāra-jñāna』 (all-knowing wisdom), 『buddha-cakṣus』 (Buddha-eye), and so on. Since the 『anutpāda-dvāra』 is like this, the other horizontal doors are also like this. Although there are various different explanations, they are all only for cultivating the three contemplations in one mind. Therefore, there is no distinction between horizontal and vertical, only the cultivation of 『śamatha-vipaśyanā』 in one mind. This is further divided into two: first, a general explanation of one mind; second, an enumeration of the remaining one minds. Generally speaking, it is only directed at the one thought of ignorance. This mind possesses the three truths, and realizing one mind is contemplation, and this contemplation possesses the three contemplations. If one cannot understand the various horizontal and vertical explanations mentioned earlier, then how can this state and wisdom be understood? It was mentioned earlier that when one thought of ignorance combines with 『dharmatā』 (suchness), it will produce all kinds of dreamlike things, one 『skandha-āyatana-dhātu』 (five aggregates, twelve entrances, eighteen realms) is all 『skandha-āyatana-dhātu』, immeasurable single and compound views that are complete and beyond words, all thoughts of the 『trayo dhātavaḥ』 (three realms) and 『nava bhūmayaḥ』 (nine abodes), the sixteen gates of destruction, and so on, have already been heard sequentially in horizontal and vertical order. Now hearing that one mind arises from conditions,

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即懸超前來一切次第因緣生法。懸識不可思議因緣生法。前說諸法皆三假四句。句句求實不可得。單復諸見皆空。九地諸思皆空。十六門皆空。先已聞故。今聞一心即是空。懸超前來次第諸空。懸識不可思議畢竟妙空。前來所明諸假覆疏倒入。分別藥病授藥等法先已聞故。今聞一心即假。懸超前來次第之假。懸識雙照二諦之假。今聞非空非假者。懸超前來諸空皆非空諸假皆非假。又前來分別一切非有非無。單見中非有非無。復見中非有非無。具足中非有非無。三藏中非有非無。通門非有非無。別門非有非無。前已聞故。今聞非有非無。懸超前來諸非有非無。懸識中道不可思議非有非無。如此三諦一心中解者。此人難得。何以故。約心論無明還約心論因緣所生法。故有前來一切法。約心即空。故有前來諸空。還約心論假故有前來出假等。亦約心論法界故有中道非空非假。三諦具足只在一心。分別相貌如次第說。若論道理只在一心。即空即假即中。如一剎那而有三相。三相不同生住滅異。一心三觀亦如是。生喻假有滅喻空無住喻非空非有。三諦不同而只一念。如生住滅異只一剎那。三觀三智三止三眼。例則可知。如是觀者。則是眾生開佛知見。言眾生者。貪恚癡心皆計有我我即眾生。我逐心起。心起三毒即名眾生。此心起

時即空即假即中。隨心起念止觀具足。觀名佛知止名佛見。于唸唸中止觀現前。即是眾生開佛知見。此觀成就名初隨喜品。讀誦扶助此觀轉明。成第二品。如行而說資心轉明。成第三品。兼行六度功德轉深。成第四品。具行六度事理無減。成第五品。第五品轉入六根清凈。名相似位。故法華云。雖未得無漏而其意根清凈若此。從相似位進入銅輪。破無明得無生忍。四十二地諸位。故法華云。得如是無漏清凈之果報。亦是三賢十聖住果報。唯佛一人居凈土。以賢聖例佛。指妙覺是報。大經云得無上報者。有現報故名無上報。無生后故言佛無報。大經亦云。子果果子。以現報故即如子果。無後報故不名果子云云。又金光明稱為應身境智相應也。就境為法身。就智為報身。起用為應身。以得法身故常恒不變。法身清凈。廣大如法界究竟如虛空。盡未來際也。寶性論云。常即不生。恒即不老。清凈即不病。不變即不死。法身是凈德。廣大如法界是我德。究竟如虛空是樂德。盡未來際是常德。故知初住法身即具如是常樂我凈。無生老死也云云。

○歷餘一心三觀者。若總無明心未必是宜。更歷余心或欲心瞋心慢心。此等心起即空即假即中。還如總中所說云云。

○前來所說但觀識陰作如此說。餘四陰亦如是。十二入

【現代漢語翻譯】 現代漢語譯本：此時此刻，空、假、中三諦同時存在。隨著心念的生起，止觀也同時具備。觀，名為佛知；止，名為佛見。在每一個念頭中，止觀同時顯現，這就是眾生開啟佛的知見。這種觀修成就，名為初隨喜品。讀誦並輔助這種觀修，使其更加明晰，成就第二品。如同實踐並宣說，資助內心使其更加明晰，成就第三品。同時修行六度，功德更加深厚，成就第四品。圓滿地修行六度，事和理都毫無缺失，成就第五品。第五品轉入六根清凈，名為相似位。所以《法華經》說：『雖然還未得到無漏，但其意根已經如此清凈。』從相似位進入銅輪位，破除無明，得到無生忍，達到四十二地的各個位次。所以《法華經》說：『得到這樣無漏清凈的果報。』也是三賢十聖所安住的果報。只有佛一人居住在凈土。以賢聖來比擬佛，指出妙覺就是報身。 《大般涅槃經》說得到無上報者，因為有現報，所以名為無上報。因為沒有後報，所以說佛沒有報。《大般涅槃經》也說：『子果果子。』因為有現報，就如同子果；因為沒有後報，所以不稱為果子，等等。又《金光明經》稱之為應身境智相應。就境來說是法身，就智來說是報身，起作用來說是應身。因為得到法身，所以常恒不變。法身清凈，廣大如法界，究竟如虛空，窮盡未來際。 《寶性論》說：常，就是不生；恒，就是不老；清凈，就是不病；不變，就是不死。法身是凈德，廣大如法界是我德，究竟如虛空是樂德，窮盡未來際是常德。所以知道初住位的法身就具備這樣的常樂我凈，沒有生老死，等等。 經歷其餘一心三觀，如果總體的無明心未必適宜，可以經歷其餘的心，或者貪慾心、嗔恨心、傲慢心。這些心生起時，也同樣是即空、即假、即中。還如同總體中所說的那樣，等等。 前面所說的只是觀察識陰而作如此的解說，其餘的四陰也同樣如此。十二入（十二入：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵）也是如此。

【English Translation】 English version: At this very moment, emptiness (空), provisionality (假), and the Middle Way (中) exist simultaneously. As thoughts arise, both cessation (止) and contemplation (觀) are fully present. Contemplation is called 'Buddha's knowledge' (佛知), and cessation is called 'Buddha's vision' (佛見). In each and every thought, cessation and contemplation manifest simultaneously, and this is how sentient beings awaken to the Buddha's knowledge and vision. The accomplishment of this contemplation is called the 'Initial Joyful Practice' (初隨喜品). Reciting and supporting this contemplation makes it clearer, accomplishing the 'Second Practice' (第二品). Like practicing and speaking, supporting the mind makes it clearer, accomplishing the 'Third Practice' (第三品). Simultaneously practicing the Six Perfections (六度) deepens merit, accomplishing the 'Fourth Practice' (第四品). Fully practicing the Six Perfections, with no deficiency in either principle or practice, accomplishes the 'Fifth Practice' (第五品). The Fifth Practice transitions into the purification of the six senses (六根清凈), called the 'Similar Stage' (相似位). Therefore, the Lotus Sutra says: 'Although one has not yet attained the unconditioned (無漏), their mind-root is already so pure.' From the Similar Stage, one enters the Copper Wheel Stage, breaks through ignorance (無明), and attains the patience with the unarisen (無生忍), reaching the various stages of the Forty-Two Grounds. Therefore, the Lotus Sutra says: 'Attaining such unconditioned and pure karmic reward.' This is also the karmic reward in which the Three Sages and Ten Saints abide. Only the Buddha dwells in the Pure Land. Using the sages and saints as an analogy for the Buddha, it points out that Wonderful Enlightenment (妙覺) is the reward body (報身). The Mahāparinirvāṇa Sūtra says that one who attains the unsurpassed reward is called the unsurpassed reward because there is immediate reward. Because there is no subsequent reward, it is said that the Buddha has no reward. The Mahāparinirvāṇa Sūtra also says: 'Seed-fruit-fruit seed.' Because there is immediate reward, it is like seed-fruit; because there is no subsequent reward, it is not called fruit seed, and so on. Furthermore, the Golden Light Sutra calls it the correspondence of the transformation body's realm and wisdom. Regarding the realm, it is the Dharma body (法身); regarding wisdom, it is the reward body; regarding function, it is the transformation body (應身). Because one attains the Dharma body, it is constant and unchanging. The Dharma body is pure, vast as the Dharma realm, ultimately like space, and extends to the end of the future. The Ratnagotravibhāga says: 'Constant means not born; enduring means not aging; pure means not sick; unchanging means not dying.' The Dharma body is the virtue of purity; vast as the Dharma realm is the virtue of self; ultimately like space is the virtue of bliss; extending to the end of the future is the virtue of permanence. Therefore, know that the Dharma body of the initial dwelling possesses such permanence, bliss, self, and purity, without birth, old age, sickness, or death, and so on. If experiencing the Three Contemplations in other single minds, if the overall mind of ignorance is not necessarily suitable, one can experience other minds, such as the mind of desire, the mind of anger, or the mind of arrogance. When these minds arise, they are also emptiness, provisionality, and the Middle Way. It is still as described in the overall explanation, and so on. What has been said previously is only an explanation based on observing the consciousness aggregate (識陰). The other four aggregates are also the same. The twelve entrances (十二入: six sense organs - eye, ear, nose, tongue, body, mind; six sense objects - form, sound, smell, taste, touch, dharma) are also the same.

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十八界亦如是。是名觀陰界入境破法遍竟。問。入假中有因緣。入空何意無。入空以四門料簡。假中何意無。答。入空亦有。略故不說耳。何者。謂為解脫故為脫他故。為慧命故為無漏故為法位故。夫生死縛著勞我精神。非空不解。自既有縛能解他縛無有是處。為脫他故應須入空。賢聖以慧為命。慧命非空不立。諸神通中無漏通勝。為勝神通故。應須入空。又法位非慧不入。空慧能速入法位。入空因緣甚多。例后故說五耳。夫空觀通於小大偏圓。欲分別不濫。須四門料簡。假中不雜小故不用耳。空觀二種。析空專在小。體空小大共。今之料簡簡于體空。雖同用體所為處別故須料簡。別圓能通雖各四門所通處同。故料簡則閑耳。智障者。異解不同。今出達摩郁多羅釋。煩惱是惑心故煩惱是障。智是明解云何說智為障。智有二種。證智識智。識智分別體違想順。想順故說為智。體違分別與證智為礙。故說智為障。又佛於二障得解脫。涅槃云。斷愛故得心解脫。斷無明故得智解脫。地持中說愛為煩惱首。故心解脫對治煩惱障也。遠離一切無明穢污。於一切所知知無障礙名智凈。智凈即慧解脫。若以智所知礙名智障者。以無明故於智有礙。正以無明為智障體也。入大乘論云。出世間無明是智障。世間無明賢聖已遠離。即是先斷

煩惱障也。二障俱是煩惱。云何以無明為智障。無明是即智之惑。以智為體即智說障。例如無為生死即無為而說生死。以無為為名也。愛即四住地也。亦能障智。然是異心之惑。解惑不俱體是煩惱。故當體為名名煩惱障。複次愛能令諸有相續。能令心煩與心作惱。雖無明覆蔽然生由愛水。招生功強。故名愛為煩惱障。無明不了正與解脫反。愛性雖違然以無明為本。無明性迷障智義顯。故從所障名為智障。無明有二。一迷理。二迷事。何者是智障。地持說。二乘無漏人無我智為煩惱障凈智。佛菩薩法無我智為智障凈智。若爾。二俱是迷理為智障。又智所知礙名為智障者。於一切法知無障礙。即於事中知無障礙。但是迷事為智障。若爾。何者為定。照事照理之智。智雖有二二無別體。智障無明亦無二性。雖有二說而無二也。又心智為障者。究尋分別智礙於如實不得證智。此亦即智是障。以滅想滅心故有斷智之義。若舍分別即向智障清凈。又非是條然。故智亦不斷。是以經有不失福之言。百論引佛說于福莫畏者助道應行也。人作一向之論。便有斷不斷二途。計無矛盾勿生偏執競也。問。瓔珞云。第三觀初地現前。今云何或說在八地。或說在初住。答。借義相成。或借高成下或言八地。或借下成高故言初住。瓔珞明別教故言初

【現代漢語翻譯】 現代漢語譯本 煩惱障也是煩惱。既然兩種障礙都是煩惱，為什麼又說無明是智障呢？無明是針對智慧的迷惑。因為它的本體是智慧，所以說它障礙了智慧。例如，無為（Nirvana，涅槃）本無生死，卻說無為中有生死，這是借用無為之名來說生死。愛（Trsna，渴愛）就是四住地煩惱（Caturvidha-avasthā-bhūmi，四種住地）。它也能障礙智慧，但它是異心的迷惑。迷惑和解脫不能同時存在，它的本體是煩惱，所以直接以煩惱命名，稱為煩惱障。此外，愛能使諸有（bhava，存在）相續不斷，能使內心煩惱，擾亂心神。雖然無明遮蔽了智慧，但眾生的產生是由於愛的滋潤，愛在招引生命方面力量強大，所以稱愛為煩惱障。無明不能明瞭真理，與解脫完全相反。愛的性質雖然也是違背真理，但它的根本是無明。無明的迷惑性，在障礙智慧的意義上更為明顯，所以從它所障礙的對象（智慧）來命名，稱為智障。無明有兩種：一是迷於理（dharma，法），二是迷於事（artha，義）。哪一種是智障呢？《地持論》（Bodhisattvabhūmi，菩薩地持經）中說，二乘（Śrāvaka-yāna and Pratyeka-buddha-yāna，聲聞乘和緣覺乘）的無漏（anāsrava，無煩惱）人，他們的無我智（nairātmyajñāna，無我智慧）是煩惱障的清凈智；佛菩薩的法無我智（dharmanairātmyajñāna，法無我智慧）是智障的清凈智。如果這樣說，那麼這兩種都是迷於理，屬於智障。又有人說，智慧所知的障礙稱為智障，對於一切法，知道沒有障礙，也就是對於事相中的認知沒有障礙，那麼只有迷於事才是智障。如果這樣說，那麼什麼是定（samādhi，禪定）呢？定就是照見事相和照見真理的智慧。智慧雖然有照事和照理兩種作用，但本體沒有區別。智障無明也沒有兩種不同的性質。雖然有兩種說法，但實際上沒有兩種區別。又有人說，心智是障礙，因為窮究分別的智慧會妨礙如實智（yathābhūta-jñāna，如實智慧）的證得。這也是說，智慧本身就是障礙。因為滅除妄想和滅除心識，所以有斷除智慧的意義。如果捨棄分別，就趨向于智障的清凈。但也不是完全斷滅，所以智慧也不會斷滅。因此，經典中有『不失福』的說法。《百論》（Śata-śāstra，百論）引用佛陀所說的『對於福德不要畏懼』，意思是說，助道的行為應該進行。人們如果作片面的論斷，就會有斷與不斷的兩種途徑。要考慮沒有矛盾之處，不要產生偏執和爭論。問：在《瓔珞經》（Yingluo Jing，菩薩瓔珞本業經）中說，第三觀在初地（prthivī，歡喜地）現前，現在為什麼又有人說在八地（acalā，不動地），或者說在初住（prathama-āvāsa，初住位）呢？答：這是借用意義來互相成就。或者借用高的境界來成就低的境界，所以說在八地；或者借用低的境界來成就高的境界，所以說在初住。《瓔珞經》闡明的是別教（vyavasthāna，判教），所以說在初地。

【English Translation】 English version The kleśa-āvarana (affliction-obscuration) is also a kleśa (affliction). Since both obscurations are afflictions, why is avidyā (ignorance) called jñāna-āvarana (knowledge-obscuration)? Avidyā is the delusion concerning wisdom. Because its essence is wisdom, it is said to obscure wisdom. For example, nirvāna (cessation) is inherently without samsāra (cyclic existence), yet we speak of samsāra within nirvāna, using the term nirvāna to refer to samsāra. Trsna (craving) is the four sthiti-bhūmi (abodes of consciousness). It can also obstruct wisdom, but it is a delusion of a different mind. Delusion and liberation cannot coexist; its essence is affliction, so it is directly named kleśa-āvarana. Furthermore, trsna causes the continuity of all bhava (existences), causing mental distress and torment. Although avidyā obscures wisdom, beings arise due to the moisture of trsna. Trsna has a strong power in attracting life, so it is called kleśa-āvarana. Avidyā does not understand the truth and is completely opposite to liberation. Although the nature of trsna also contradicts the truth, its root is avidyā. The delusive nature of avidyā is more evident in obstructing wisdom, so it is named jñāna-āvarana based on what it obstructs (wisdom). There are two types of avidyā: one is delusion about dharma (principle), and the other is delusion about artha (meaning). Which one is jñāna-āvarana? The Bodhisattvabhūmi (Stages of a Bodhisattva) says that the anāsrava (undefiled) non-self wisdom (nairātmyajñāna) of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) is the pure wisdom of the kleśa-āvarana; the dharma-nairātmyajñāna (wisdom of no-self of phenomena) of Buddhas and Bodhisattvas is the pure wisdom of the jñāna-āvarana. If so, then both are delusions about dharma and belong to jñāna-āvarana. Also, it is said that the hindrance to what wisdom knows is called jñāna-āvarana. Knowing without obstruction in all dharmas means knowing without obstruction in phenomena. Then only delusion about phenomena is jñāna-āvarana. If so, then what is samādhi (concentration)? Samādhi is the wisdom that illuminates phenomena and illuminates truth. Although wisdom has two functions of illuminating phenomena and illuminating truth, its essence is not different. The avidyā of jñāna-āvarana also does not have two different natures. Although there are two explanations, in reality, there are no two differences. Also, it is said that mental wisdom is an obstruction because the wisdom of exhaustive discrimination hinders the attainment of yathābhūta-jñāna (wisdom of reality). This also means that wisdom itself is an obstruction. Because of the cessation of thoughts and the cessation of consciousness, there is the meaning of cutting off wisdom. If one abandons discrimination, one moves towards the purification of jñāna-āvarana. But it is not a complete cutting off, so wisdom is not cut off either. Therefore, the sutras have the saying 'not losing merit'. The Śata-śāstra (One Hundred Treatises) quotes the Buddha's saying 'Do not fear merit', meaning that actions that aid the path should be performed. If people make one-sided arguments, there will be two paths of cutting off and not cutting off. Consider that there are no contradictions, and do not create biases and disputes. Question: The Yingluo Jing (Garland Sutra) says that the third contemplation manifests in the first bhūmi (joyful ground), but why do some say it is in the eighth bhūmi (immovable ground), or in the first āvāsa (abode)? Answer: This is using meaning to mutually accomplish. Either using the higher state to accomplish the lower state, so it is said to be in the eighth bhūmi; or using the lower state to accomplish the higher state, so it is said to be in the first āvāsa. The Yingluo Jing elucidates the vyavasthāna (distinctive teaching), so it says it is in the first bhūmi.

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地。問。假中兩觀明三根人修位。初觀不見判修位。答。后觀悉入位方修假中。故約位判三根淺深。初觀始於凡地無位可判淺深。又瓔珞亦有。文云。四地名須陀洹。此應是下根。又三地明須陀洹此應是中根。或初地明須陀洹此語上根(云云)。

摩訶止觀卷第六(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第七(上)

隋天臺智者大師說

門人灌頂記

第五識通塞者。亦名知得失。亦名知字非字。如上破法遍。應通入無生。若不入者。當尋得失必滯是非。不得一向作解。何者。若同外道愛著觀空智慧。宜以四句遍破。能破如所破令眾塞得通。若不執觀空智慧。則能破不如所破。但破塞存通。如除膜養珠破賊護將。若爾。即大導師善知通塞。將導眾人能過五百由旬。舊云。六地見思盡為三百。七地八地為四百。九地十地為五百。此義與釋論乖。論以二乘為四百。二乘之道非七地八地。攝大乘人以三界為三百。方便因緣兩生死足為五百。則攝義不盡。更有有後生死無後生死屬何百耶。地人以十信住行向地為五百。此與法華乖。法華過三百由旬作化城。此則二百由旬作化城。復有人解三界為三百。二乘足為五百。此義三失。一出三界外立化城。云何二乘出三

【現代漢語翻譯】 地。問：假、中兩觀（Twofold contemplation of provisionality and the mean）明瞭三根（Three roots of capacity）之人所修的位次。初觀（Initial contemplation）不能判斷所修的位次嗎？答：后觀（Subsequent contemplation）完全進入位次才能修習假、中。所以根據位次來判斷三根的淺深。初觀開始於凡夫之地，沒有位次可以判斷淺深。而且《瓔珞經》（Yingluo Sutra）也有記載，經文說：『四地（Four stages）名為須陀洹（Srotapanna，入流果）。』這應該是下根（Lower capacity）。又有三地（Three stages）說明須陀洹（Srotapanna），這應該是中根（Middle capacity）。或者初地（First stage）說明須陀洹（Srotapanna），這說的是上根（Superior capacity）。（云云）

《摩訶止觀》（Mohe Zhiguan）卷第六(下) 大正藏第 46 冊 No. 1911 《摩訶止觀》（Mohe Zhiguan）

《摩訶止觀》（Mohe Zhiguan）卷第七(上)

隋朝天臺智者大師（Zhiyi，Great Master of Tiantai）說

門人灌頂（Guanding）記錄

第五，識別通達與閉塞，也叫做知道得失，也叫做知道字與非字。如果像前面破斥法執一樣普遍，就應該通達進入無生（Non-origination）。如果不能進入，就應當尋找得失，必定會滯留在是非之中。不能一概而論地解釋。為什麼呢？如果像外道一樣愛著觀空的智慧，就應該用四句遍破（Fourfold negation）。能夠破斥如所破，使眾人的閉塞得以通達。如果不執著觀空的智慧，那麼能破就不能如所破，只是破斥閉塞而儲存通達，就像除去眼翳來保養珠玉，破除賊寇來保護將領。如果這樣，就是大導師善於識別通達與閉塞，帶領眾人能夠度過五百由旬（yojana，古印度長度單位）。舊說，六地（Sixth stage）見思惑（delusion of views and thoughts）斷盡為三百由旬，七地（Seventh stage）、八地（Eighth stage）為四百由旬，九地（Ninth stage）、十地（Tenth stage）為五百由旬。這個說法與《釋論》（Shilun）相悖。《釋論》（Shilun）以二乘（Two Vehicles）為四百由旬，二乘（Two Vehicles）的道不是七地（Seventh stage）、八地（Eighth stage）。《攝大乘論》（She Dasheng Lun）認為三界（Three Realms）為三百由旬，方便因緣兩種生死加起來為五百由旬，那麼《攝大乘論》（She Dasheng Lun）的意義就不全面。還有有後生死（rebirth with consequences）、無後生死（rebirth without consequences）屬於哪一百由旬呢？地論師（Dilun masters）認為十信（Ten Faiths）、住（Abode）、行（Practice）、向（Direction）等地為五百由旬，這與《法華經》（Lotus Sutra）相悖。《法華經》（Lotus Sutra）度過三百由旬就化作化城（phantom city），這則是在二百由旬化作化城（phantom city）。又有人解釋三界（Three Realms）為三百由旬，二乘（Two Vehicles）加起來為五百由旬，這個說法有三個錯誤。第一，在三界（Three Realms）之外建立化城（phantom city），二乘（Two Vehicles）怎麼能出三

【English Translation】 Land. Question: Do the twofold contemplation of provisionality and the mean illuminate the stages of cultivation for people of the three roots of capacity? Does the initial contemplation not allow for judging the stages of cultivation? Answer: Only when the subsequent contemplation fully enters the stages can one cultivate provisionality and the mean. Therefore, the depth of the three roots is judged based on the stages. The initial contemplation begins in the realm of ordinary beings, where there are no stages to judge depth. Moreover, the Yingluo Sutra also states, 'The four stages are called Srotapanna (stream-enterer).' This should be the lower capacity. Furthermore, the three stages explain Srotapanna, which should be the middle capacity. Or, the first stage explains Srotapanna, which refers to the superior capacity. (Etc.)

Mohe Zhiguan, Scroll 6 (Part 2) Taisho Tripitaka, Volume 46, No. 1911, Mohe Zhiguan

Mohe Zhiguan, Scroll 7 (Part 1)

Spoken by Zhiyi (Great Master of Tiantai) of the Sui Dynasty

Recorded by his disciple, Guanding

Fifth, identifying penetration and obstruction is also called knowing gain and loss, and knowing what is a character and what is not. If, like the previous refutation of attachment to dharmas, it is universal, then one should penetrate into non-origination (Anutpada). If one cannot penetrate, then one should seek gain and loss, and one will surely be stuck in right and wrong. One cannot interpret it uniformly. Why? If one is attached to the wisdom of contemplating emptiness like externalists, then one should universally refute it with the fourfold negation. Being able to refute what should be refuted allows the obstruction of the masses to be penetrated. If one is not attached to the wisdom of contemplating emptiness, then what can be refuted cannot be refuted, but only obstruction is refuted while penetration is preserved, like removing a membrane to nourish a pearl, or eliminating bandits to protect generals. If so, then the great guide is skilled at identifying penetration and obstruction, leading the masses to cross five hundred yojanas (yojana, ancient Indian unit of distance). The old saying is that the exhaustion of views and thoughts at the sixth stage is three hundred yojanas, the seventh and eighth stages are four hundred yojanas, and the ninth and tenth stages are five hundred yojanas. This saying contradicts the Shilun. The Shilun considers the Two Vehicles to be four hundred yojanas, but the path of the Two Vehicles is not the seventh and eighth stages. The She Dasheng Lun considers the Three Realms to be three hundred yojanas, and the two kinds of rebirths due to expedient causes and conditions to be five hundred yojanas, then the meaning of the She Dasheng Lun is not comprehensive. Furthermore, to which hundred yojanas do rebirth with consequences and rebirth without consequences belong? The Dilun masters consider the Ten Faiths, Abode, Practice, and Direction, etc., to be five hundred yojanas, which contradicts the Lotus Sutra. The Lotus Sutra transforms into a phantom city after crossing three hundred yojanas, but this transforms into a phantom city at two hundred yojanas. Furthermore, some people interpret the Three Realms as three hundred yojanas, and the Two Vehicles together as five hundred yojanas, which has three errors. First, establishing a phantom city outside the Three Realms, how can the Two Vehicles exit the Three

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界外不入城。更行四百五百。四百五百之外更無化城。何所可入而稱二乘。二者滅化城方可得進。城猶未滅而輒進四百五百。三者二乘共入化城。云何聲聞為四百支佛為五百。有人以五住煩惱為五百。然二乘已斷四住。應是四百由旬外立化城。有人以斷三界思為三百。塵沙為四百。無明為五百。此亦不然。由旬本譬煩惱。云何見多而不數。思少為三百。此之名義本出法華。法華舉五百為譬本。以生死險道導師觀知合之。應作三番明五百。乃會經耳。一就生死處所。二就煩惱。三就智慧。諸師之釋方圓動息不與文會。如持一孔之匙開三須之鑰。初家約通位就四百立化城攝家約生死割二種于荒外。地家約別位在界內立化城。次家徑侹不待開權即自顯實。人師過如此。釋論意云何。論有二文。初以二乘為四百而止不作五百。後文以二乘為一百。今通之。論明通意。道家以真諦為極。過三界已未破化城但入涅槃。即指涅槃。為四百耳。而復以二乘為一百者。更明出假菩薩從空出假。非涅槃為一百。入三界為三百。作如此消文。于經論無妨也。今明五百由旬者。一約生死處所。謂三界果報為三百。方便有餘土實報無礙土是為五百由旬處所。次約煩惱者。所謂見諦惑為一百。五下分為二百。五上分為三百。塵沙為四百。無明為五百

【現代漢語翻譯】 現代漢語譯本 『界外不入城』：超出界限就不能進入化城（huà chéng，幻化出來的城市）。 『更行四百五百』：還要再走四百或五百由旬（yóu xún，古印度長度單位）。 『四百五百之外更無化城。何所可入而稱二乘』：四百、五百由旬之外就沒有化城了。沒有什麼可以進入的，怎麼能稱為二乘（èr shèng，聲聞乘和緣覺乘）呢？ 『二者滅化城方可得進。城猶未滅而輒進四百五百』：二乘修行者只有在滅掉化城之後才能前進。化城還沒有滅，就直接前進四百、五百由旬。 『三者二乘共入化城。云何聲聞為四百支佛為五百』：第三種說法是二乘共同進入化城。為什麼說聲聞（shēng wén，聽聞佛陀教誨而證悟的修行者）是四百，支佛（zhī fó，又名緣覺，不依師教，觀因緣而悟道的修行者）是五百呢？ 『有人以五住煩惱為五百。然二乘已斷四住。應是四百由旬外立化城』：有人認為五住煩惱（wǔ zhù fán nǎo，五種根本煩惱）是五百。然而二乘已經斷除了四住煩惱，應該是在四百由旬之外建立化城。 『有人以斷三界思為三百。塵沙為四百。無明為五百。此亦不然。由旬本譬煩惱。云何見多而不數。思少為三百。此之名義本出法華。法華舉五百為譬本。以生死險道導師觀知合之。應作三番明五百。乃會經耳。一就生死處所。二就煩惱。三就智慧。諸師之釋方圓動息不與文會。如持一孔之匙開三須之鑰。初家約通位就四百立化城攝家約生死割二種于荒外。地家約別位在界內立化城。次家徑侹不待開權即自顯實。人師過如此。釋論意云何』：有人認為斷除三界思惑（sān jiè sī huò，欲界、色界、無色界的思惑）是三百，塵沙惑（chén shā huò，菩薩的煩惱）是四百，無明惑（wú míng huò，根本無知）是五百。這種說法也不對。由旬本來是比喻煩惱的，為什麼見惑多反而不計數，思惑少反而說是三百呢？這種名義本來出自《法華經》（Fǎ Huá Jīng，妙法蓮華經）。《法華經》用五百作為比喻的根本，用生死險道的導師的觀察和智慧來配合它。應該從三個方面來闡明五百，才能理解經文的含義。一是就生死處所而言，二是就煩惱而言，三是就智慧而言。各位法師的解釋，或方或圓，或動或靜，都與經文的含義不符，就像用一個孔的鑰匙去開三個鎖的鎖一樣。第一家從通位（tōng wèi，共通的果位）的角度，在四百由旬處設立化城；攝論家從生死的角度，將兩種生死劃分在荒野之外；地論家從別位（bié wèi，特別的果位）的角度，在界內設立化城。第二家直接顯現真實，不等待開權顯實。人師的過失就是這樣。釋論（shì lùn，對經文的解釋）的意義是什麼呢？ 『論有二文。初以二乘為四百而止不作五百。後文以二乘為一百。今通之。論明通意。道家以真諦為極。過三界已未破化城但入涅槃。即指涅槃。為四百耳。而復以二乘為一百者。更明出假菩薩從空出假。非涅槃為一百。入三界為三百。作如此消文。于經論無妨也。今明五百由旬者。一約生死處所。謂三界果報為三百。方便有餘土實報無礙土是為五百由旬處所。次約煩惱者。所謂見諦惑為一百。五下分為二百。五上分為三百。塵沙為四百。無明為五百』：釋論中有兩段文字。第一段文字認為二乘是四百，沒有提到五百。后一段文字認為二乘是一百。現在將它們貫通起來。釋論闡明的是通途的意義。道家以真諦（zhēn dì，佛教的根本真理）為最終目標，超過三界之後，沒有破除化城，只是進入涅槃（niè pán，寂滅）。這就是指涅槃為四百。而又說二乘是一百，是爲了進一步說明出假菩薩（chū jiǎ pú sà，從空性中生起，利益眾生的菩薩）從空出假。不是說涅槃是一百，而是說進入三界是三百。這樣解釋經文，對於經論來說沒有妨礙。現在說明五百由旬的含義：一是就生死處所而言，三界的果報是三百，方便有餘土（fāng biàn yǒu yú tǔ，為二乘聖者設立的凈土）、實報無礙土（shí bào wú ài tǔ，為菩薩設立的凈土）是五百由旬的處所。其次就煩惱而言，見諦惑（jiàn dì huò，見道時斷除的煩惱）是一百，五下分結（wǔ xià fēn jié，欲界的五種煩惱）是二百，五上分結（wǔ shàng fēn jié，色界和無色界的五種煩惱）是三百，塵沙惑是四百，無明惑是五百。

【English Translation】 English version 'Beyond the boundary, one does not enter the city': Exceeding the boundary means one cannot enter the Transformation City (huà chéng, an illusionary city). 'Further travel four hundred or five hundred': One must travel another four hundred or five hundred yojanas (yóu xún, an ancient Indian unit of distance). 'Beyond four hundred or five hundred, there is no Transformation City. What can be entered to be called the Two Vehicles?': Beyond four hundred or five hundred yojanas, there is no Transformation City. What is there to enter to be called the Two Vehicles (èr shèng, the Śrāvakayāna and Pratyekabuddhayāna)? 'Secondly, only by destroying the Transformation City can one advance. If the city is not yet destroyed, yet one advances four hundred or five hundred': Practitioners of the Two Vehicles can only advance after destroying the Transformation City. If the city is not yet destroyed, one directly advances four hundred or five hundred yojanas. 'Thirdly, the Two Vehicles jointly enter the Transformation City. Why are Śrāvakas four hundred and Pratyekabuddhas five hundred?': The third explanation is that the Two Vehicles jointly enter the Transformation City. Why are Śrāvakas (shēng wén, disciples who attain enlightenment by hearing the Buddha's teachings) said to be four hundred and Pratyekabuddhas (zhī fó, also known as solitary Buddhas, who attain enlightenment by observing conditions without a teacher) five hundred? 'Some consider the five abodes of affliction as five hundred. However, the Two Vehicles have already severed four abodes. The Transformation City should be established beyond four hundred yojanas': Some consider the five abodes of affliction (wǔ zhù fán nǎo, the five fundamental afflictions) as five hundred. However, the Two Vehicles have already severed four abodes of affliction, so the Transformation City should be established beyond four hundred yojanas. 'Some consider severing the thoughts of the Three Realms as three hundred, dust-like sand afflictions as four hundred, and ignorance as five hundred. This is also incorrect. A yojana is originally a metaphor for afflictions. Why are many views not counted, and few thoughts said to be three hundred? This terminology originally comes from the Lotus Sūtra (Fǎ Huá Jīng, the Wonderful Dharma Lotus Flower Sūtra). The Lotus Sūtra uses five hundred as the basis for the metaphor, combining it with the guide's knowledge of the perilous path of birth and death. One should explain five hundred from three aspects to understand the meaning of the Sūtra: first, in terms of the location of birth and death; second, in terms of afflictions; and third, in terms of wisdom. The explanations of various teachers, whether square or round, moving or still, do not align with the meaning of the text, like using a key with one hole to open a lock with three tumblers. The first school establishes the Transformation City at four hundred yojanas from the perspective of the common position (tōng wèi, common attainment); the Saṃgraha school divides the two types of birth and death outside the wilderness from the perspective of birth and death; the Daśabhūmika school establishes the Transformation City within the boundary from the perspective of the distinct position (bié wèi, distinct attainment). The second school directly reveals the truth without waiting for the expedient to be opened. The fault of the teachers is like this. What is the meaning of the commentary (shì lùn, explanation of the scriptures)?' 'The commentary has two passages. The first passage considers the Two Vehicles as four hundred and stops without mentioning five hundred. The later passage considers the Two Vehicles as one hundred. Now, let's connect them. The commentary clarifies the general meaning. The Dōga school considers the ultimate truth (zhēn dì, the fundamental truth of Buddhism) as the ultimate goal. After passing the Three Realms, without destroying the Transformation City, one simply enters Nirvāṇa (niè pán, cessation). This refers to Nirvāṇa as four hundred. And saying that the Two Vehicles are one hundred further clarifies that the Bodhisattva who emerges from emptiness (chū jiǎ pú sà, a Bodhisattva who arises from emptiness to benefit sentient beings) emerges from emptiness. It is not that Nirvāṇa is one hundred, but that entering the Three Realms is three hundred. Interpreting the text in this way does not hinder the scriptures and commentaries. Now, explaining the meaning of five hundred yojanas: first, in terms of the location of birth and death, the karmic retribution of the Three Realms is three hundred, and the Land of Expedient Residue (fāng biàn yǒu yú tǔ, a pure land established for the Two Vehicle saints) and the Land of True Reward Without Obstruction (shí bào wú ài tǔ, a pure land established for Bodhisattvas) are the locations of five hundred yojanas. Secondly, in terms of afflictions, the afflictions of seeing the truth (jiàn dì huò, afflictions severed upon seeing the path) are one hundred, the five lower fetters (wǔ xià fēn jié, the five afflictions of the desire realm) are two hundred, the five higher fetters (wǔ shàng fēn jié, the five afflictions of the form and formless realms) are three hundred, dust-like sand afflictions are four hundred, and ignorance is five hundred.'

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。次約觀智者。空觀智知三百。假觀智知四百。中觀智知五百。此與文會無前諸師過也。又諸師判位遼遠。初心行人尚未斷見。何由超過五百由旬乎。今論由旬有橫通塞。有豎通塞。橫者具約三法。苦集為塞道滅為通。無明十二因緣為塞。無明滅為通。六蔽覆心為塞。六度為通。豎通塞者。見思分段生死為塞。從假入空觀為通。無知方便生死為塞。從空入假觀為通。無明因緣生死等為塞。中道正觀為通。今當以橫織豎檢校通塞。如從假入空破諸見思。單復具足無言等見。九九八十一思。如斯諸惑本是污穢。增長煩惱遮塞行人。那忽取著謂是謂非。起諸結業漏落生死。唯見苦集不見道滅。既不識見思中四諦。是事不知名為無明。乃至老死。但構因緣無明不滅。不滅故堅著叵舍。唯在此岸不到彼岸。大經云。童子饑時取糞中果。智人呵之赧然有愧。失於凈法。是名為塞。若於諸見介爾起心。知無性實無常無主。倒破則無業。無業則無果。是名為道。道故有滅。若識四諦則無無明亦無老死。因緣壞故則舍諸有到于彼岸。當用此意歷一一心。歷一一能。歷一一所。若起三塞破之令通。若是三通養令成就。複次體見即空能體亦即空。如羅漢之心尚名無漏五陰。我觀未真那得非陰。若計陰實則結業生死。若不識陰四諦即是無明。若

【現代漢語翻譯】 現代漢語譯本 次約觀智者：空觀智知三百，假觀智知四百，中觀智知五百。這超過了以往諸位法師的見解。而且，諸位法師判定的修行位次過於遙遠，初學之人尚未斷除見惑，如何能夠超越五百由旬（yóu xún，古印度長度單位）的距離呢？ 現在所說的由旬有橫向的通與塞，也有縱向的通與塞。橫向的通塞，總括來說就是三法：苦、集為塞，道、滅為通。無明（wú míng，佛教術語，指對事物真相的迷惑）和十二因緣（shí èr yīn yuán，佛教關於生命起源和流轉的理論）為塞，無明滅盡為通。六蔽（liù bì，指慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）覆蓋內心為塞，六度（liù dù，指佈施、持戒、忍辱、精進、禪定、智慧）為通。 縱向的通塞，見思惑（jiàn sī huò，佛教術語，指錯誤的見解和思想）所導致的分段生死（fēn duàn shēng sǐ，佛教術語，指有情眾生在六道輪迴中的生死）為塞，從假入空觀（cóng jiǎ rù kōng guān，佛教觀修方法，指從認識事物的虛假性入手，最終體悟空性）為通。無知（wú zhī，佛教術語，指對真理的無知）所導致的方便生死（fāng biàn shēng sǐ，佛教術語，指菩薩爲了度化眾生而示現的生死）為塞，從空入假觀（cóng kōng rù jiǎ guān，佛教觀修方法，指從體悟空性出發，進一步認識事物的假有性）為通。無明因緣（wú míng yīn yuán，佛教術語，指由無明產生的因緣）所導致的生死等為塞，中道正觀（zhōng dào zhèng guān，佛教觀修方法，指不落兩邊的正確觀察）為通。 現在應當用橫向的通塞來貫穿縱向的通塞，以此來檢驗通與塞。例如，從假入空觀，破除各種見思惑，包括單、復、具足、無言等見，以及九九八十一思惑。這些迷惑原本是污穢的，增長煩惱，遮蔽阻礙修行人。怎麼能執著於它們，認為是對是錯呢？這樣就會產生各種結業（jié yè，佛教術語，指由行為產生的業力），漏落生死（lòu luò shēng sǐ，佛教術語，指因煩惱而流轉于生死輪迴）。只看到苦和集，看不到道和滅。既然不認識見思惑中的四諦（sì dì，佛教基本教義，指苦、集、滅、道），對這件事不瞭解就叫做無明，乃至老死。只是構建因緣，無明無法滅除。因為無法滅除，所以堅固執著，難以捨棄，只能在此岸，無法到達彼岸。《大般涅槃經》（Dà bān niè pán jīng）中說，童子飢餓時，從糞便中取果實，智者呵斥他，他感到羞愧，失去了清凈的法，這就是塞。 如果對於各種見解稍微生起執著，要知道它們沒有自性，不是真實的，不是常恒的，沒有主宰。顛倒破除，就沒有業，沒有業就沒有果，這叫做道。因為有道，所以有滅。如果認識四諦，就沒有無明，也沒有老死。因緣壞滅，就捨棄各種有，到達彼岸。應當用這個道理來歷觀每一個心念，歷觀每一個能，歷觀每一個所。如果生起三種塞，就破除它們，使之通達。如果是三種通，就培養它們，使之成就。 再次，體（tǐ，佛教術語，指事物的本體）見即是空，能體（néng tǐ，佛教術語，指能體悟空性的智慧）也是空。如同阿羅漢（ā luó hàn，佛教術語，指斷盡煩惱，證得解脫的聖者）的心，尚且名為無漏五陰（wú lòu wǔ yīn，佛教術語，指沒有煩惱染污的色、受、想、行、識五蘊），我的觀行尚未真實，怎麼能說不是五陰呢？如果認為五陰是真實的，就會結業生死。如果不認識五陰中的四諦，那就是無明。如果...

【English Translation】 English version Next, Zhi Zhe (智者, a Buddhist master) observed: The wisdom of emptiness contemplation knows three hundred aspects; the wisdom of provisional contemplation knows four hundred aspects; the wisdom of middle way contemplation knows five hundred aspects. This surpasses the views of previous masters. Moreover, the stages of practice determined by those masters are too distant. How can a beginner, who has not yet severed the delusions of views, transcend a distance of five hundred yojanas (由旬, an ancient Indian unit of distance)? Now, the yojana we speak of has horizontal obstructions and passages, as well as vertical obstructions and passages. Horizontally, it encompasses three dharmas: suffering and accumulation are obstructions; the path and cessation are passages. Ignorance (無明, wú míng, the root of suffering in Buddhism) and the twelve links of dependent origination (十二因緣, shí èr yīn yuán, the Buddhist theory of the origin and cycle of life) are obstructions; the cessation of ignorance is a passage. The six obscurations (六蔽, liù bì, greed, violation of precepts, anger, laziness, distraction, and ignorance) covering the mind are obstructions; the six perfections (六度, liù dù, generosity, morality, patience, diligence, concentration, and wisdom) are passages. Vertically, the segmented birth and death (分段生死, fēn duàn shēng sǐ, the cycle of birth and death in the six realms) caused by the delusions of views and thoughts (見思惑, jiàn sī huò, erroneous views and thoughts) are obstructions; entering emptiness from the provisional (從假入空觀, cóng jiǎ rù kōng guān, a Buddhist meditation method of realizing emptiness by starting from the false appearance of things) is a passage. The birth and death of expedient means (方便生死, fāng biàn shēng sǐ, the birth and death manifested by Bodhisattvas to liberate sentient beings) caused by ignorance (無知, wú zhī, ignorance of the truth) are obstructions; entering the provisional from emptiness (從空入假觀, cóng kōng rù jiǎ guān, a Buddhist meditation method of further understanding the provisional existence of things from the realization of emptiness) is a passage. The birth and death caused by ignorance and conditions (無明因緣, wú míng yīn yuán, conditions arising from ignorance) are obstructions; the correct contemplation of the middle way (中道正觀, zhōng dào zhèng guān, the correct observation of the middle way without falling into extremes) is a passage. Now, we should use the horizontal passages and obstructions to connect the vertical passages and obstructions, and examine them. For example, entering emptiness from the provisional breaks through various delusions of views and thoughts, including simple, complex, complete, and inexpressible views, as well as the eighty-one delusions of thought. These delusions are originally defiled, increasing afflictions and obstructing practitioners. How can we cling to them, thinking they are right or wrong? This will generate various karmic formations (結業, jié yè, karmic forces generated by actions), causing us to fall into the cycle of birth and death (漏落生死, lòu luò shēng sǐ, the cycle of birth and death due to afflictions). We only see suffering and accumulation, but not the path and cessation. Since we do not recognize the Four Noble Truths (四諦, sì dì, suffering, accumulation, cessation, and path) within the delusions of views and thoughts, this lack of understanding is called ignorance, leading to old age and death. We only construct conditions, and ignorance cannot be extinguished. Because it cannot be extinguished, we cling to it firmly and cannot let go, remaining on this shore and unable to reach the other shore. The Mahaparinirvana Sutra (Dà bān niè pán jīng) says that when a child is hungry, he takes fruit from feces. A wise man scolds him, and he feels ashamed, losing the pure dharma. This is called an obstruction. If we slightly cling to various views, we should know that they have no self-nature, are not real, are not permanent, and have no master. If we reverse and break through them, there will be no karma, and if there is no karma, there will be no result. This is called the path. Because there is a path, there is cessation. If we recognize the Four Noble Truths, there will be no ignorance, and there will be no old age and death. When conditions are destroyed, we abandon all existence and reach the other shore. We should use this principle to observe every thought, every ability, and every object. If three obstructions arise, we should break through them and make them passable. If there are three passages, we should cultivate them and make them complete. Furthermore, the essence (體, tǐ, the substance of things) seen is emptiness, and the ability to see (能體, néng tǐ, the wisdom to realize emptiness) is also emptiness. Like the mind of an Arhat (阿羅漢, ā luó hàn, a saint who has eradicated afflictions and attained liberation), it is still called the un-outflowed five aggregates (wú lòu wǔ yīn, the five aggregates of form, feeling, perception, volition, and consciousness without the defilement of afflictions). My practice is not yet real, how can I say it is not the five aggregates? If we think the five aggregates are real, we will create karma and be subject to birth and death. If we do not recognize the Four Noble Truths within the five aggregates, that is ignorance. If...

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愛觀空智慧則不能捨。用即空意歷一一心。歷一一能。歷一一所。若有三塞破之令通。若是三通養令成就。則巧過見思之塞。善通三百由旬也。次用橫織豎檢校從空入假觀通塞者。此則易解。于病法藥法授藥法。於一一法一一能一一所。明識諦緣度。若起三塞破之令通。若有三通養令成就。則過無知之塞通四百由旬。次用橫織豎檢校中道正觀者。于無明法性真緣等。一一法一一能一一所。明識諦緣度。若起三塞破之令通。若有三通養令成就。則過無明之塞通五百由旬。若作如此論通塞者。次第豎論六地初地。動經劫數塞乃得通。大經云。須陀洹者八萬劫到。乃至支佛十千劫到。到菩薩初發心住。此論聖位何益初心行人者乎。複次約橫別論通塞者。如大品經云。有菩薩從初發心即與薩婆若相應者。與空相應也。若初未相應。當用諦緣度檢一一心。若有三塞破之令通。若有三通養令成就。得過三百由旬。又云。有菩薩從初發心即能遊戲神通凈佛國土。此是出假之意。若初發心修假。亦用諦緣度檢一一心。破塞養通過四百由旬。又云。有菩薩從初發心即能坐道場成正覺。此即中意。若初發心修中。亦用諦緣度檢一一心。破塞養通過五百由旬也。如此說者。雖初心得論通塞而三法各別。大論引三喻。一則步涉。二則乘馬。三則

【現代漢語翻譯】 現代漢語譯本：如果喜愛觀察空性的智慧，就不能捨棄它。運用即是空性的意念來經歷每一個心念，經歷每一個能，經歷每一個所。如果出現三種阻塞，就破除它使之通達。如果是三種通達，就滋養它使之成就。這樣就能巧妙地超越見思惑的阻塞，順利通達三百由旬的距離。接下來，運用橫向編織、縱向檢查的方法，從空入假觀來疏通阻塞。這比較容易理解。對於病法、藥法、授藥法，在每一個法、每一個能、每一個所中，明瞭地認識諦、緣、度。如果產生三種阻塞，就破除它使之通達。如果有了三種通達，就滋養它使之成就。這樣就能超越無知的阻塞，通達四百由旬。接下來，運用橫向編織、縱向檢查的方法，來修習中道正觀。對於無明、法性、真緣等等，在每一個法、每一個能、每一個所中，明瞭地認識諦、緣、度。如果產生三種阻塞，就破除它使之通達。如果有了三種通達，就滋養它使之成就。這樣就能超越無明的阻塞，通達五百由旬。如果像這樣討論通達和阻塞，按照次第豎向地討論六地和初地，即使經歷漫長的劫數，阻塞才能得以疏通。《大經》中說，須陀洹（Srotapanna，入流果）需要八萬劫才能達到，乃至辟支佛（Pratyekabuddha，緣覺）需要十千劫才能達到，才能到達菩薩初發心住的階段。這種討論聖位的方式，對於初學行人有什麼益處呢？再次，如果從橫向分別討論通達和阻塞，就像《大品經》中說的那樣，有的菩薩從最初發心就與薩婆若（Sarvajna，一切智）相應，這是與空性相應。如果最初沒有相應，就應當運用諦、緣、度來檢查每一個心念。如果出現三種阻塞，就破除它使之通達。如果有了三種通達，就滋養它使之成就，就能超越三百由旬。經中又說，有的菩薩從最初發心就能遊戲神通，清凈佛國土。這是出假的意思。如果最初發心修習假，也要運用諦、緣、度來檢查每一個心念，破除阻塞，滋養通達，就能超越四百由旬。經中又說，有的菩薩從最初發心就能坐道場成就正覺。這就是中的意思。如果最初發心修習中，也要運用諦、緣、度來檢查每一個心念，破除阻塞，滋養通達，就能超越五百由旬。這樣說來，雖然初發心的人也可以討論通達和阻塞，但是空、假、中三種法門是各自不同的。《大智度論》引用了三個比喻，一是步行，二是騎馬，三是...

【English Translation】 English version: If one loves the wisdom of observing emptiness, then one cannot abandon it. Use the thought of emptiness to experience each and every thought, experience each and every 'knower' (neng), and experience each and every 'known' (suo). If three obstructions arise, break them to make them passable. If there are three passages, nourish them to make them accomplished. Then one can skillfully surpass the obstruction of views and thoughts (jian si huo), and smoothly pass through a distance of three hundred yojanas. Next, use the method of horizontal weaving and vertical examination, entering from emptiness into provisionality (kong ru jia guan) to clear obstructions. This is easier to understand. Regarding the Dharma of illness, the Dharma of medicine, and the Dharma of administering medicine, in each and every Dharma, each and every 'knower', and each and every 'known', clearly recognize the Truths (諦, di), Conditions (緣, yuan), and Deliverance (度, du). If three obstructions arise, break them to make them passable. If there are three passages, nourish them to make them accomplished. Then one can surpass the obstruction of ignorance and pass through four hundred yojanas. Next, use the method of horizontal weaving and vertical examination to cultivate the Middle Way Proper View (zhong dao zheng guan). Regarding ignorance (wuming), Dharma-nature (faxing), True Condition (zhenyuan), etc., in each and every Dharma, each and every 'knower', and each and every 'known', clearly recognize the Truths, Conditions, and Deliverance. If three obstructions arise, break them to make them passable. If there are three passages, nourish them to make them accomplished. Then one can surpass the obstruction of ignorance and pass through five hundred yojanas. If one discusses passage and obstruction in this way, discussing the six grounds (liu di) and the initial ground (chu di) in a sequential, vertical manner, even after experiencing countless kalpas, the obstruction may only then be cleared. The Mahaparinirvana Sutra says that a Stream-enterer (Srotapanna) requires eighty thousand kalpas to reach, and even a Pratyekabuddha requires ten thousand kalpas to reach, to arrive at the stage of a Bodhisattva's initial arising of the mind. What benefit does this discussion of holy positions have for beginners? Furthermore, if one discusses passage and obstruction separately in a horizontal manner, as the Mahaprajnaparamita Sutra says, there are Bodhisattvas who, from the initial arising of the mind, are in accordance with Sarvajna (all-knowing wisdom). This is in accordance with emptiness. If one is not in accordance initially, one should use Truths, Conditions, and Deliverance to examine each and every thought. If three obstructions arise, break them to make them passable. If there are three passages, nourish them to make them accomplished, and one can surpass three hundred yojanas. The sutra also says that there are Bodhisattvas who, from the initial arising of the mind, can play with supernatural powers and purify Buddha-lands. This is the meaning of emerging from provisionality. If one initially cultivates provisionality, one should also use Truths, Conditions, and Deliverance to examine each and every thought, break obstructions, and nourish passages, and one can surpass four hundred yojanas. The sutra also says that there are Bodhisattvas who, from the initial arising of the mind, can sit in the Bodhimanda and attain Right Enlightenment. This is the meaning of the Middle Way. If one initially cultivates the Middle Way, one should also use Truths, Conditions, and Deliverance to examine each and every thought, break obstructions, and nourish passages, and one can surpass five hundred yojanas. Speaking in this way, although those who initially arouse the mind can discuss passage and obstruction, the three Dharma-gates of emptiness, provisionality, and the Middle Way are each distinct. The Mahaprajnaparamita-sastra cites three metaphors: first, walking; second, riding a horse; third, ...

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神通。步馬兩行須知通塞。神通無礙。塞不能遮。山壁皆虛。何通可擇。初觀喻步。次觀喻馬。后觀喻飛。三義分張亦非今所用也。若豎論三觀。兩觀當地為通望上為塞。若后一觀勝下為通隔小為塞。橫論三觀當分為通。不相收為塞。法相淺深任有通塞。況復于中起苦集無明蔽等。是故皆塞無復有通。若一心三觀法相即破豎中之通塞。三觀一心破橫中之通塞。空即三觀故破步涉山壁三百之通塞。假即三觀破乘馬四百之通塞。中即三觀破神通之通塞。良以一心能即空假中者。一切山河石壁眾魔群道皆如虛空。一心三觀游之無礙。終不去下陵高避山從谷。觸處諸塞皆通無礙。能過五百由旬到于寶所。是名為通。通本對塞。既觸處如空則無復有塞。無塞則無通。若於無塞無通。起苦集無明障蔽者。非但失於神通。亦失馬步。能破如所破。字為非字。如彼蟲道偶得三觀之名。是蟲不知是字非字。若於一一法一一能一一所。皆即空即假即中具諦緣度。是名無通無塞雙照通塞。是為智者識字非字。亦名良醫知得知失。于無生門明識通塞者。于余法門亦如是。是為初心過五百由旬。應明六即義(云云)。問通塞得失字非字為一為異答。此是一意種種說耳。亦有差別。通塞約解。得失約行。字非字約教。金光明雲。正聞正聽正分別。正

【現代漢語翻譯】 現代漢語譯本 神通。步馬兩行須知通塞（通達與阻塞）。神通無礙，阻塞不能遮蔽。山壁都如同虛空，哪裡還有什麼通達可以選擇？最初的觀想比喻步行，其次的觀想比喻騎馬，最後的觀想比喻飛行。這三種比喻的區分，也不是現在所要用的。如果豎向地論述三觀，兩觀在原地是通達，向上看是阻塞。如果后一種觀想勝過前一種，就是通達，被小的東西隔開就是阻塞。橫向地論述三觀，各自獨立是通達，互不包含是阻塞。法相的深淺，本來就有通達和阻塞。更何況在其中生起苦、集（苦諦和集諦），以及無明遮蔽等等，所以都是阻塞，沒有通達。如果一心三觀，法相就能打破豎向的通達和阻塞。三觀一心，就能打破橫向的通達和阻塞。空即是三觀，所以能打破步行涉水、穿山過壁的三百由旬的通達和阻塞。假即是三觀，能打破騎馬四百由旬的通達和阻塞。中即是三觀，能打破神通的通達和阻塞。正因為一心能夠即是空、假、中，一切山河石壁、眾魔群道，都如同虛空。一心三觀，遊歷其中沒有阻礙，終究不會捨棄低處而登上高處，避開山而順從山谷。到處遇到的各種阻塞，都能通達無礙。能夠超過五百由旬到達寶所（比喻涅槃的境界），這叫做通達。通達本來是針對阻塞而言的，既然到處都如同虛空，就沒有阻塞。沒有阻塞，就沒有通達。如果在沒有阻塞沒有通達的地方，生起苦、集、無明等障礙遮蔽，不僅會失去神通，也會失去步行和騎馬的能力。能夠破除應該破除的，把字說成不是字。就像蟲子偶然得到了三觀的名稱，但蟲子不知道這是字還是不是字。如果在每一個法、每一個能、每一個所，都即是空、即是假、即是中，具足諦、緣、度（真諦、俗諦、中道），這就叫做無通無塞，雙重照見通達和阻塞。這才是智者認識字和非字，也叫做良醫知道得和失。在無生門（不生不滅的真理之門）中明瞭通達和阻塞，在其他的法門中也是這樣。這是初心（初發心菩薩）超過五百由旬，應該明白六即義（理即、名即、觀行即、相似即、分證即、究竟即）。問：通達、阻塞、得、失、字、非字，是一還是異？答：這是一種意思的種種說法罷了。也有差別，通達和阻塞是就理解而言，得和失是就行持而言，字和非字是就教法而言。《金光明經》說：『正聞、正聽、正分別、正…』

【English Translation】 English version 'Supernatural powers. One must understand the unobstructed and obstructed aspects of walking and riding. Supernatural powers are unimpeded; obstruction cannot hinder them. Mountains and walls are all like empty space; what unobstructed path is there to choose? The initial contemplation is likened to walking, the second to riding a horse, and the final one to flying. These three distinctions are not what we are using now. If we discuss the Three Contemplations vertically, the two contemplations at the current stage represent unobstructedness, while looking upwards represents obstruction. If the latter contemplation surpasses the former, it is unobstructedness; being separated by something small is obstruction. Discussing the Three Contemplations horizontally, each being independent is unobstructedness; not encompassing each other is obstruction. The depth and shallowness of Dharmas inherently possess unobstructedness and obstruction. Moreover, if one generates suffering, accumulation (of karma), ignorance, and obscurations within them, then all are obstructions, and there is no unobstructedness. If one practices the One Mind Three Contemplations, the characteristics of Dharmas can break through the vertical unobstructedness and obstruction. The Three Contemplations in One Mind can break through the horizontal unobstructedness and obstruction. Emptiness is the Three Contemplations, thus breaking through the unobstructedness and obstruction of walking across water and passing through mountains and walls for three hundred yojanas. Provisionality is the Three Contemplations, breaking through the unobstructedness and obstruction of riding a horse for four hundred yojanas. The Middle Way is the Three Contemplations, breaking through the unobstructedness and obstruction of supernatural powers. Because the One Mind can be simultaneously emptiness, provisionality, and the Middle Way, all mountains, rivers, stone walls, demons, and heretical paths are like empty space. With the One Mind Three Contemplations, one travels without hindrance, ultimately not abandoning the low to ascend to the high, nor avoiding mountains to follow valleys. All obstructions encountered everywhere become unobstructed and unimpeded. One can traverse five hundred yojanas to reach the Treasure Land (a metaphor for the state of Nirvana). This is called unobstructedness. Unobstructedness is originally defined in contrast to obstruction. Since everything encountered is like empty space, there is no obstruction. Without obstruction, there is no unobstructedness. If, in the absence of obstruction and unobstructedness, one generates suffering, accumulation, ignorance, and obscurations, one will not only lose supernatural powers but also the ability to walk and ride. Being able to destroy what should be destroyed, calling a character 'not a character,' is like a worm that accidentally obtains the name of the Three Contemplations but does not know whether it is a character or not. If, in each Dharma, each ability, and each object, one is simultaneously emptiness, provisionality, and the Middle Way, fully possessing Truth, Conditions, and Transcendence (the Three Truths: Truth of Suffering, Truth of Origin, Truth of Cessation, Truth of the Path), this is called neither unobstructedness nor obstruction, simultaneously illuminating both. This is what it means for a wise person to recognize characters and non-characters, and also for a good doctor to know gain and loss. One who clearly understands unobstructedness and obstruction in the Gate of Non-Birth (the gate to the truth of non-arising and non-ceasing) will understand other Dharma gates in the same way. This is how a beginner (a Bodhisattva who has just aroused the aspiration for enlightenment) surpasses five hundred yojanas and should understand the meaning of the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization). Question: Are unobstructedness, obstruction, gain, loss, characters, and non-characters the same or different? Answer: These are different ways of expressing the same idea. There are also differences. Unobstructedness and obstruction relate to understanding; gain and loss relate to practice; characters and non-characters relate to teachings. The Golden Light Sutra says: 'Right hearing, right listening, right discrimination, right...'

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解于緣正能覺了。知字非字是正聞正聽。知得失是正分別正解于緣。知通塞是正能覺了。雖此差別同顯一致耳。問。橫塞塞豎通不。豎塞塞橫通不。橫通通豎塞不。豎通通橫塞不。答。一往然二往不然。然者。無明即見思何意非橫障。中智治一切何不通橫塞此是一往然義耳。若二往釋者。橫塞障近不能塞豎通。橫通力弱不能通豎塞。豎塞深遠不作橫障。豎通對當別不通於橫塞耳。

○第六明道品調適者。道品有四。一當分。二相攝。三約位。四相生。一明當分者。未必具品方能得道。三四二五。單七隻八。當分是道。故云當依念處得道。又云。是道場。又云。是摩訶衍。念處既爾余品亦然。是為當分道品而非調停也。二明相攝者。如念處一法皆攝諸品。引釋論文云。念處既攝余品。余品亦攝念處。是為相攝道品亦非調停也。三約位者。如念處當其位。正勤是暖位。如意足是頂位。五根是忍位。五力是世第一位。八正是見諦位。七覺是修道位。此是約位亦非調停也。四相生者。如修念處能生正勤。正勤發如意足。如意足生五根。五根生五力。五力生七覺。七覺入八正道。是為善巧調適。戒定慧等皆名為正。清凈心常一則能見般若。是為相生亦是調適。所以須此者。上來雖破法遍識通塞。若不調停道品何能疾與真法

【現代漢語翻譯】 現代漢語譯本 解于緣（瞭解因緣）正是能夠覺悟了知。知字非字是正確的聽聞。知得失是正確的分辨和理解因緣。知通塞（知道通達與閉塞）是正確的覺悟了知。雖然這些有所差別，但都同樣顯現一個真理。問：橫向的閉塞，豎向的就通達嗎？豎向的閉塞，橫向的就通達嗎？橫向的通達，豎向的就閉塞嗎？豎向的通達，橫向的就閉塞嗎？答：一種情況是這樣，另一種情況不是這樣。說「是這樣」是因為，無明（avidyā）就是見思惑（dṛṣṭi-vicikitsā），怎麼能說不是橫向的障礙呢？中智（madhyamā-prajñā）能治理一切，怎麼不能通達橫向的閉塞呢？這是一種情況是這樣的意思。如果從另一種情況解釋，橫向的閉塞，因為障礙較近，不能阻礙豎向的通達。橫向的通達，因為力量較弱，不能通達豎向的閉塞。豎向的閉塞，因為深遠，不成為橫向的障礙。豎向的通達，針對的是特定的對象，不能通達橫向的閉塞。

第六是闡明道品調適，道品有四種：一是當分，二是相攝，三是約位，四是相生。一是闡明當分：不一定具備所有道品才能得道，三、四、二、五，單獨的七、單獨的八，當分就是道。所以說，應當依靠念處（smṛtyupasthāna）得道。又說，這是道場（bodhimaṇḍa）。又說，這是摩訶衍（mahāyāna）。念處既然如此，其餘道品也是這樣。這是當分的道品，而不是調停。二是闡明相攝：如念處一法，就包含所有道品。引用解釋經文說，念處既然包含其餘道品，其餘道品也包含念處。這是相攝的道品，也不是調停。三是約位：如念處在其位，正勤（samyak-pradhāna）是暖位，如意足（ṛddhipāda）是頂位，五根（pañcendriyāṇi）是忍位，五力（pañca balāni）是世第一位，八正道（āryāṣṭāṅgamārga）是見諦位，七覺支（sapta bodhyaṅgāni）是修道位。這是約位，也不是調停。四是相生：如修習念處能生起正勤，正勤引發如意足，如意足生起五根，五根生起五力，五力生起七覺支，七覺支進入八正道。這是善巧的調適，戒（śīla）、定（samādhi）、慧（prajñā）等都稱為正。清凈心常常專注，就能見到般若（prajñā）。這是相生，也是調適。之所以需要這樣，是因為上面雖然破除了法遍識通塞，如果不調停道品，怎麼能迅速地與真法相應呢？

【English Translation】 English version 'Understanding the arising of conditions (緣) is precisely being able to awaken and know. Knowing that 'word is not word' is correct hearing. Knowing gain and loss is correct discrimination and understanding of conditions. Knowing passage and obstruction is correct awakening and knowing. Although these have differences, they all similarly reveal one truth.' Question: 'If the horizontal is obstructed, is the vertical unobstructed? If the vertical is obstructed, is the horizontal unobstructed? If the horizontal is unobstructed, is the vertical obstructed? If the vertical is unobstructed, is the horizontal obstructed?' Answer: 'In one way, it is so; in another way, it is not so. Saying 'it is so' is because ignorance (avidyā) is precisely the delusions of views and thoughts (dṛṣṭi-vicikitsā), how can it be said that it is not a horizontal obstacle? The wisdom of the middle way (madhyamā-prajñā) can govern everything, how can it not penetrate horizontal obstructions? This is the meaning of 'one way it is so.' If explained from another perspective, horizontal obstruction, because the obstacle is near, cannot obstruct vertical passage. Horizontal passage, because the power is weak, cannot penetrate vertical obstruction. Vertical obstruction, because it is deep and far-reaching, does not become a horizontal obstacle. Vertical passage is directed at a specific object and does not penetrate horizontal obstruction.'

'Sixth is clarifying the harmonization of the Bodhi-constituents (道品). There are four types of Bodhi-constituents: first, according to individual share; second, mutually inclusive; third, according to position; and fourth, mutually arising. First is clarifying according to individual share: it is not necessary to possess all the Bodhi-constituents to attain enlightenment; three, four, two, five, a single seven, a single eight, the individual share is the path. Therefore, it is said that one should rely on the four foundations of mindfulness (smṛtyupasthāna) to attain enlightenment. It is also said that this is the Bodhi-mandala (bodhimaṇḍa). It is also said that this is the Mahayana (mahāyāna). Since the four foundations of mindfulness are like this, the remaining Bodhi-constituents are also like this. This is the Bodhi-constituents according to individual share, and not harmonization. Second is clarifying mutual inclusion: such as the one dharma of the four foundations of mindfulness, which includes all the Bodhi-constituents. Quoting the explanation of the sutra text, 'Since the four foundations of mindfulness include the remaining Bodhi-constituents, the remaining Bodhi-constituents also include the four foundations of mindfulness.' This is the mutually inclusive Bodhi-constituents, and also not harmonization. Third is according to position: such as the four foundations of mindfulness in its position, the four right efforts (samyak-pradhāna) are the stage of warmth, the four bases of spiritual power (ṛddhipāda) are the stage of the peak, the five roots (pañcendriyāṇi) are the stage of forbearance, the five powers (pañca balāni) are the stage of the foremost in the world, the Noble Eightfold Path (āryāṣṭāṅgamārga) is the stage of seeing the truth, the seven factors of enlightenment (sapta bodhyaṅgāni) are the stage of cultivation. This is according to position, and also not harmonization. Fourth is mutually arising: such as cultivating the four foundations of mindfulness can give rise to the four right efforts, the four right efforts give rise to the four bases of spiritual power, the four bases of spiritual power give rise to the five roots, the five roots give rise to the five powers, the five powers give rise to the seven factors of enlightenment, the seven factors of enlightenment enter the Noble Eightfold Path. This is skillful harmonization, precepts (śīla), concentration (samādhi), wisdom (prajñā), etc., are all called right. A pure mind that is constantly focused can see prajna (prajñā). This is mutually arising, and also harmonization. The reason why this is needed is because although the above has broken through the pervasive knowledge of passage and obstruction, if the Bodhi-constituents are not harmonized, how can they quickly correspond to the true dharma?'

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相應。真法名無漏。道品是有漏。有漏能作無漏方便。方便失所真理難會。如釀酒法酵暖得宜。變水成酒。麹糵失度味則不成。大論云。三十七品是行道法。涅槃城有三門。三門是近因道品是遠因。為是義故應須道品調停也。問。道品是二乘法。云何是菩薩道耶。答。大論呵此問誰作是語。三藏摩訶衍皆不作是說。那得獨云是小乘法。凈名云。道品善知識。由是成正覺。道品是道場亦是摩訶衍。涅槃云。能修八正道者。即見佛性名得醍醐。大集云。三十七品是菩薩寶炬陀羅尼。如此等經皆明道品何時獨是小乘。若大經云。三十七品是涅槃因非大涅槃因。無量阿僧祇助菩提法。是大涅槃因者。道品之外無別有道品。如四諦外無第五諦。一種苦集如爪上土。分別苦集有無量相如十方土。直明一三十七品是涅槃因。復有無量三十七助道品名大涅槃因。云何無量有四種道諦故。有十六門故。又有漏道品欲界二十二。未到三十六。初禪三十七。皆有漏道品如乳。三藏道品如酪。通教道品如生酥。別教如熟酥。圓教如醍醐。大經之文義合於此。非道品外別有助法也。或言三十七品是助道。或言是正道。大論云。是菩薩道。此文似正也。凈名云。道品善知識由是成正覺。此文似助也。又若言三十七品是有漏者。云何言七覺是修道。法

【現代漢語翻譯】 現代漢語譯本： 相應。真法（真實不虛的佛法）名為無漏（沒有煩惱），道品（三十七道品）是有漏（有煩惱）。有漏能作為無漏的方便（途徑），方便如果使用不當，真理就難以領會。如同釀酒的方法，酒麴和溫度適宜，就能將水變成酒；如果酒麴和溫度不合適，味道就釀不出來。《大智度論》說，三十七道品是修道的法門。涅槃城有三道門，三道門是近因，道品是遠因。因為這個緣故，應該需要道品來調和。問：道品是二乘（聲聞乘和緣覺乘）的法，為什麼說是菩薩道呢？答：《大智度論》呵斥這種提問，是誰說的這種話？三藏（經藏、律藏、論藏）和大乘經典都沒有這樣說，怎麼能獨自說它是小乘法呢？《維摩詰經》說，道品是善知識，由此成就正覺。道品是道場，也是大乘。涅槃經說，能夠修八正道的人，就能見到佛性，名為得到醍醐（比喻最高的佛法）。《大集經》說，三十七道品是菩薩的寶炬陀羅尼（總持法門）。像這些經典都說明道品，怎麼能獨自說是小乘呢？如果大乘經典說，三十七道品是涅槃的因，但不是大涅槃的因，無量阿僧祇（無數）輔助菩提（覺悟）的法，才是大涅槃的因。道品之外沒有另外的道品，如同四諦（苦、集、滅、道）之外沒有第五諦。一種苦集如同爪上的土，分別苦集有無量相，如同十方（各個方向）的土。直接說明一種三十七道品是涅槃的因，又有無量三十七助道品，名為大涅槃的因。為什麼說無量呢？因為有四種道諦的緣故，有十六種門的緣故。又有有漏道品，欲界有二十二種，未到地定有三十六種，初禪有三十七種，都是有漏道品，如同乳。三藏道品如同酪，通教道品如同生酥，別教如同熟酥，圓教如同醍醐。《大般涅槃經》的文義與此相合，不是在道品之外另有輔助之法。或者說三十七道品是助道，或者說是正道。《大智度論》說，是菩薩道，這段文字像是正道。《維摩詰經》說，道品是善知識，由此成就正覺，這段文字像是助道。又如果說三十七道品是有漏的，為什麼說七覺支是修道之法呢？

【English Translation】 English version: Correspondingly, the true Dharma (real and not false Buddha's teaching) is called Anāsrava (without afflictions), while the Dharma categories (Thirty-seven Factors of Enlightenment) are Sāsrava (with afflictions). The Sāsrava can serve as a means to the Anāsrava; if the means are misused, the truth will be difficult to comprehend. It is like the method of brewing wine: if the yeast and warmth are suitable, water can be transformed into wine; if the yeast and temperature are not right, the taste will not be achieved. The Mahāprajñāpāramitāśāstra says that the Thirty-seven Factors of Enlightenment are the methods for cultivating the path. The city of Nirvāṇa has three gates; the three gates are the near cause, and the Dharma categories are the distant cause. For this reason, the Dharma categories should be harmonized. Question: The Dharma categories are the Dharma of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so why are they said to be the Bodhisattva path? Answer: The Mahāprajñāpāramitāśāstra rebukes this question, asking who made this statement? The Tripiṭaka (Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka) and the Mahāyāna scriptures do not say this, so how can one independently say that it is the Hīnayāna Dharma? The Vimalakīrti Nirdeśa Sūtra says that the Dharma categories are good advisors, and through them, one attains perfect enlightenment. The Dharma categories are the Bodhimaṇḍa (place of enlightenment) and also the Mahāyāna. The Nirvāṇa Sūtra says that those who can cultivate the Eightfold Noble Path can see the Buddha-nature and are said to have obtained the Ghee (highest teaching). The Mahāsaṃnipāta Sūtra says that the Thirty-seven Factors of Enlightenment are the Bodhisattva's Jewel Torch Dhāraṇī (method of total retention). These scriptures all explain the Dharma categories, so how can one independently say that they are the Hīnayāna? If the Mahāyāna scriptures say that the Thirty-seven Factors of Enlightenment are the cause of Nirvāṇa, but not the cause of Great Nirvāṇa, and that countless Asaṃkhyeya (innumerable) Dharmas that aid Bodhi (enlightenment) are the cause of Great Nirvāṇa, then there are no other Dharma categories besides the Dharma categories, just as there is no fifth Noble Truth besides the Four Noble Truths (Duḥkha, Samudaya, Nirodha, Mārga). One kind of suffering and accumulation is like the soil on a fingernail, while distinguishing suffering and accumulation has countless aspects, like the soil in all directions. It directly states that one kind of Thirty-seven Factors of Enlightenment is the cause of Nirvāṇa, and there are countless Thirty-seven auxiliary Dharma categories, called the cause of Great Nirvāṇa. Why are they said to be countless? Because there are four kinds of Noble Truths of the Path, and there are sixteen kinds of doors. Also, there are Sāsrava Dharma categories: the Desire Realm has twenty-two kinds, the Unreached Concentration has thirty-six kinds, and the First Dhyāna has thirty-seven kinds, all of which are Sāsrava Dharma categories, like milk. The Tripiṭaka Dharma categories are like yogurt, the Common Teaching Dharma categories are like raw butter, the Distinct Teaching is like cooked butter, and the Perfect Teaching is like Ghee. The meaning of the Mahāparinirvāṇa Sūtra is consistent with this; there are no other auxiliary Dharmas besides the Dharma categories. Some say that the Thirty-seven Factors of Enlightenment are auxiliary to the path, while others say that they are the correct path. The Mahāprajñāpāramitāśāstra says that they are the Bodhisattva path, and this passage seems to indicate the correct path. The Vimalakīrti Nirdeśa Sūtra says that the Dharma categories are good advisors, and through them, one attains perfect enlightenment, and this passage seems to indicate auxiliary. Also, if it is said that the Thirty-seven Factors of Enlightenment are Sāsrava, then why is it said that the Seven Factors of Enlightenment are the Dharma of cultivation?

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華云。無漏根力覺道之財。云何八正在七覺前。此應三句分別。一三十七品皆有漏。二皆是無漏。三亦有漏亦無漏。如大論云。修八正道得初善有漏五陰。善有漏五陰即是暖法。暖法之前尚得修於八正道。云何修邪。初從師受法。繫心憶念名念處。為求此法勤而行之名正勤。一心中脩名如意足。五善根生名根。根增長名力。分別道用名七覺。安隱道中行名八正道。能如是修得善有漏五陰。當知道品皆是有漏。皆是無漏者。即是見諦思惟所行道品。一向是無漏。法華之文意在此也。從來雖言有漏中得修八正七覺等未有文證。而毗婆沙云。若八正在七覺后。亦得是有漏亦得是無漏。何以故。依八正入見諦即是亦無漏。若八正在七覺前一向是無漏。此則可解。引婆沙文證成二意。又亦漏無漏即是對位意也。諸道諦三十七品。今不具記。但明無作道諦三十七品。成於一心三觀義也。大品云。欲以一切種修四念處者。念處是法界攝一切法。一切法趣念處是趣不過。華嚴云。譬如大地一能生種種芽。地是諸芽種也。法華云。一切種相體性。皆是一種相體性。何謂一種。即佛種相體性也。常途云。法華不明佛性。經明一種是何一種。卉木叢林種種喻七方便。大地一種即是實事。名佛種也。今一念心起不思議。即一切種。十界陰入不相

【現代漢語翻譯】 現代漢語譯本 華云：無漏的根、力、覺、道之財（指修行所獲得的無漏功德）。為什麼八正道在七覺支之前？這應該用三種情況來分別說明：第一種情況，三十七道品（指四念處、四正勤、四如意足、五根、五力、七覺支、八正道）都是有漏的（指仍然受到煩惱影響的）；第二種情況，都是無漏的（指不受煩惱影響的）；第三種情況，既有有漏的也有無漏的。 如《大毗婆沙論》所說：『修習八正道可以獲得最初的善的有漏五陰（指色、受、想、行、識五種構成要素）。』這善的有漏五陰就是暖法（指修行過程中產生的溫暖感覺）。在暖法之前，尚且可以修習八正道，怎麼能說是修習邪道呢？最初從師父那裡接受佛法，繫念於心，憶念不忘，這叫做念處（指四念處之一，即身念處、受念處、心念處、法念處）。爲了求得此法而勤奮修行，這叫做正勤（指四正勤之一，即未生惡令不生，已生惡令斷滅，未生善令生起，已生善令增長）。一心專注地修習，這叫做如意足（指四如意足之一，即欲如意足、勤如意足、心如意足、觀如意足）。五善根（指信根、進根、念根、定根、慧根）生起，這叫做根。根增長，這叫做力。分別運用道法，這叫做七覺支（指擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）。在安穩的道路中行走，這叫做八正道（指正見、正思惟、正語、正業、正命、正精進、正念、正定）。能夠這樣修習，就能獲得善的有漏五陰。』應當知道，道品都是有漏的。都是無漏的情況，就是見諦（指證悟真理）和思惟（指深入思考）所修行的道品，這完全是無漏的。《法華經》的文意就在於此。雖然一直以來都說在有漏中可以修習八正道、七覺支等，但沒有明確的文獻證明。而《毗婆沙論》說：『如果八正道在七覺支之後，那麼既可以是有漏的，也可以是無漏的。』為什麼呢？因為依靠八正道進入見諦，就是無漏的。如果八正道在七覺支之前，那麼完全是無漏的。』這樣就可以理解了。引用《毗婆沙論》的文字來證明這兩種意思。另外，既有有漏也有無漏，這是針對不同修行階段而言的。 諸道諦（指通往證悟的真理）的三十七道品，現在不全部記錄下來，只說明無作道諦（指不假造作，自然而然的道諦）的三十七道品，成就於一心三觀（指空觀、假觀、中觀）的義理。《大品般若經》說：『想要用一切種方式修習四念處的人，念處是法界（指一切法的總稱）所攝的一切法，一切法趨向念處，是不會超越的。』《華嚴經》說：『譬如大地能夠生長各種各樣的芽，大地是各種芽的種子。』《法華經》說：『一切種相的體性，都是一種相的體性。』什麼叫做一種？就是佛種相的體性。』通常的說法是，《法華經》沒有明確說明佛性，經中所說的一種是什麼一種呢？卉木叢林種種比喻七方便（指聲聞、緣覺、菩薩的方便法門），大地一種就是真實的事，叫做佛種。現在一念心中生起不可思議，就是一切種。十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的陰入（指五陰和十二入）不相違背。

【English Translation】 English version Hua Yun: The wealth of undefiled roots, powers, enlightenment factors, and the path (referring to the undefiled merits acquired through practice). Why are the Eightfold Noble Path before the Seven Factors of Enlightenment? This should be explained by distinguishing three situations: First, all thirty-seven factors of enlightenment (referring to the Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernormal Powers, Five Roots, Five Powers, Seven Factors of Enlightenment, and Eightfold Noble Path) are defiled (meaning they are still influenced by afflictions); second, all are undefiled (meaning they are not influenced by afflictions); third, some are defiled and some are undefiled. As stated in the Mahavibhasa: 'Cultivating the Eightfold Noble Path can obtain the initial good defiled five aggregates (referring to the five constituent elements of form, feeling, perception, mental formations, and consciousness).' These good defiled five aggregates are the warmth dharma (referring to the warm sensation produced during practice). Before the warmth dharma, one can still cultivate the Eightfold Noble Path, how can it be said to be cultivating wrong paths? Initially, receiving the Dharma from the teacher, focusing the mind and remembering it, this is called mindfulness (referring to one of the Four Foundations of Mindfulness, namely mindfulness of body, feeling, mind, and phenomena). Diligently practicing to seek this Dharma, this is called right exertion (referring to one of the Four Right Exertions, namely preventing unwholesome states from arising, abandoning arisen unwholesome states, arousing unarisen wholesome states, and maintaining arisen wholesome states). Focusing the mind to cultivate, this is called the base of supernormal power (referring to one of the Four Bases of Supernormal Powers, namely the base of desire, effort, mind, and investigation). The five good roots (referring to the roots of faith, effort, mindfulness, concentration, and wisdom) arise, this is called a root. The root grows, this is called a power. Discriminating and using the path, this is called the Seven Factors of Enlightenment (referring to the factors of discrimination of dharma, effort, joy, tranquility, mindfulness, concentration, and equanimity). Walking on the secure path, this is called the Eightfold Noble Path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Being able to cultivate in this way, one can obtain the good defiled five aggregates.' It should be known that the factors of enlightenment are all defiled. The situation where all are undefiled is when the factors of enlightenment are practiced in seeing the truth (referring to realizing the truth) and contemplation (referring to deep thinking), which are completely undefiled. The meaning of the Lotus Sutra lies in this. Although it has always been said that one can cultivate the Eightfold Noble Path, Seven Factors of Enlightenment, etc., in the defiled realm, there is no clear textual proof. However, the Vibhasa says: 'If the Eightfold Noble Path is after the Seven Factors of Enlightenment, then it can be either defiled or undefiled.' Why? Because relying on the Eightfold Noble Path to enter seeing the truth is undefiled. If the Eightfold Noble Path is before the Seven Factors of Enlightenment, then it is completely undefiled.' This can be understood. Quoting the text of the Vibhasa to prove these two meanings. In addition, the existence of both defiled and undefiled states is in relation to different stages of practice. The thirty-seven factors of enlightenment of the paths to enlightenment (referring to the truths leading to enlightenment) are not all recorded here, only the thirty-seven factors of enlightenment of the unconditioned path (referring to the path of truth that is natural and unconditioned) are explained, which are accomplished in the meaning of the three aspects of the one mind (referring to the views of emptiness, provisional existence, and the middle way). The Mahaprajnaparamita Sutra says: 'Those who want to cultivate the Four Foundations of Mindfulness in all ways, mindfulness is all dharmas encompassed by the Dharma Realm (referring to the totality of all phenomena), and all dharmas tend towards mindfulness, which cannot be surpassed.' The Avatamsaka Sutra says: 'For example, the earth can grow all kinds of sprouts, and the earth is the seed of all sprouts.' The Lotus Sutra says: 'The nature of all kinds of appearances is the nature of one kind of appearance.' What is called one kind? It is the nature of the Buddha-seed appearance.' The usual saying is that the Lotus Sutra does not explicitly explain Buddha-nature, so what kind of one is mentioned in the sutra? The various grasses and forests are metaphors for the seven expedient means (referring to the expedient teachings of the Sravakas, Pratyekabuddhas, and Bodhisattvas), and the one earth is the real thing, called the Buddha-seed. Now, the arising of an inconceivable thought in one moment is all kinds. The aggregates and entrances (referring to the five aggregates and twelve entrances) of the ten realms (referring to the realms of hell, hungry ghosts, animals, asuras, humans, devas, Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) do not contradict each other.

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妨礙。若觀法性因緣生故。一種一切種。則一色一切色。若法性空故一切色一色。則一空一切空。法性假故一色一切色。一假一切假。法性中故非一非一切。雙照一一切。亦名非空非假雙照空假。則一切非空非假雙照空假。九法界色即空即假即中。亦復如是。是名身念處。若觀法性受。法性因緣生故。一種一切種一受一切受。法性受空故。一切受一受一空一切空。法性受假名故。一受一切受一假一切假。法性受中故。非一受非一切受。非空非假雙照空假。則一切非空非假雙照空假。九法界受即空即假即中亦復如是。是名受念處。若觀法性心。因緣生法一種一切種。一心一切心。法性空故。一切心一心一空一切空。法性假故。一心一切心一假一切假。法性中故非一非一切。非空非假雙照空假。九法界心亦復如是。是名心念處。若觀法性想行兩陰。因緣生法一種一切種。一行無量行。法性空故一切行一行一空一切空。法性假故一行一切行一假一切假。法性中故非一非一切。非空非假雙照空假。一切非空非假雙照空假。九法界行皆即空即假即中亦復如是。是名法念處。如是念處力用廣博。義兼大小俱破八倒。雙顯榮枯雙非榮枯。即于中間入般涅槃。亦名坐道場。亦名摩訶衍。亦名法界。兼廣之義其相云何。法性之色實非是凈

【現代漢語翻譯】 現代漢語譯本 妨礙。若觀法性因緣生故：一種即一切種，則一色即一切色。若法性空故：一切色即一色，則一空即一切空。法性假故：一色即一切色，一假即一切假。法性中故：非一非一切，雙照一與一切，亦名非空非假，雙照空與假，則一切非空非假，雙照空與假。九法界色即空即假即中，亦復如是。是名身念處。 若觀法性受，法性因緣生故：一種即一切種，一受即一切受。法性受空故：一切受即一受，一空即一切空。法性受假名故：一受即一切受，一假即一切假。法性受中故：非一受非一切受，非空非假，雙照空假，則一切非空非假，雙照空假。九法界受即空即假即中，亦復如是。是名受念處。 若觀法性心，因緣生法，一種即一切種，一心即一切心。法性空故：一切心即一心，一空即一切空。法性假故：一心即一切心，一假即一切假。法性中故：非一非一切，非空非假，雙照空假。九法界心亦復如是。是名心念處。 若觀法性想行兩陰（五蘊中的想蘊和行蘊），因緣生法，一種即一切種，一行即無量行。法性空故：一切行即一行，一空即一切空。法性假故：一行即一切行，一假即一切假。法性中故：非一非一切，非空非假，雙照空假，一切非空非假，雙照空假。九法界行皆即空即假即中，亦復如是。是名法念處。 如是念處力用廣博，義兼大小，俱破八倒（執著于常、樂、我、凈四顛倒，以及非常、非樂、非我、非凈四顛倒），雙顯榮枯，雙非榮枯，即于中間入般涅槃（涅槃，佛教術語，指解脫生死輪迴的狀態），亦名坐道場，亦名摩訶衍（大乘佛教），亦名法界。兼廣之義其相云何？法性之色實非是凈。

【English Translation】 English version It hinders. If one observes that the Dharma-nature arises from conditions: one seed is all seeds, then one form is all forms. If the Dharma-nature is empty, then all forms are one form, then one emptiness is all emptiness. If the Dharma-nature is provisional, then one form is all forms, one provision is all provisions. If the Dharma-nature is the Middle Way, then it is neither one nor all, illuminating both one and all, also called neither empty nor provisional, illuminating both emptiness and provision, then all are neither empty nor provisional, illuminating both emptiness and provision. The forms of the nine Dharma realms are simultaneously empty, provisional, and the Middle Way, and so on. This is called the contemplation of the body. If one observes the Dharma-nature of feeling, that the Dharma-nature arises from conditions: one seed is all seeds, one feeling is all feelings. If the Dharma-nature of feeling is empty, then all feelings are one feeling, one emptiness is all emptiness. If the Dharma-nature of feeling is provisionally named, then one feeling is all feelings, one provision is all provisions. If the Dharma-nature of feeling is the Middle Way, then it is neither one feeling nor all feelings, neither empty nor provisional, illuminating both emptiness and provision, then all are neither empty nor provisional, illuminating both emptiness and provision. The feelings of the nine Dharma realms are simultaneously empty, provisional, and the Middle Way, and so on. This is called the contemplation of feeling. If one observes the Dharma-nature of mind, that phenomena arise from conditions: one seed is all seeds, one mind is all minds. If the Dharma-nature is empty, then all minds are one mind, one emptiness is all emptiness. If the Dharma-nature is provisional, then one mind is all minds, one provision is all provisions. If the Dharma-nature is the Middle Way, then it is neither one nor all, neither empty nor provisional, illuminating both emptiness and provision. The minds of the nine Dharma realms are also like this. This is called the contemplation of mind. If one observes the Dharma-nature of thought and volition (two of the five skandhas), that phenomena arise from conditions: one seed is all seeds, one volition is countless volitions. If the Dharma-nature is empty, then all volitions are one volition, one emptiness is all emptiness. If the Dharma-nature is provisional, then one volition is all volitions, one provision is all provisions. If the Dharma-nature is the Middle Way, then it is neither one nor all, neither empty nor provisional, illuminating both emptiness and provision, all are neither empty nor provisional, illuminating both emptiness and provision. The volitions of the nine Dharma realms are all simultaneously empty, provisional, and the Middle Way, and so on. This is called the contemplation of Dharma. Thus, the power of these contemplations is vast and extensive, encompassing both the great and the small, simultaneously breaking the eight inversions (the four inversions of permanence, happiness, self, and purity, and the four inversions of impermanence, suffering, non-self, and impurity), simultaneously revealing flourishing and decay, and simultaneously negating flourishing and decay, thus entering Parinirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) in the middle way, also called sitting at the Bodhimanda (place of enlightenment), also called Mahayana (Great Vehicle Buddhism), also called the Dharmadhatu (Dharma Realm). What is the aspect of the meaning of encompassing and extending? The form of Dharma-nature is truly not pure.

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。而凡夫橫計為凈。是名顛倒實非不凈。二乘之人橫計不凈是名顛倒。今觀色種即空。一切即空。空中無凈云何染著。是名凡夫計凈倒破枯念處成。色種即假一切皆假。分別名相不可窮盡。假智常凈不為無知塵惑所染。云何滯空而取灰滅言色不凈。是名二乘不凈倒破榮念處成。是名八倒俱破枯榮雙立。觀色本際非空非假則一切非空非假。非空故非不凈倒。非假故非凈倒。非凈倒故則非榮樹。非不凈倒故則非枯樹。非枯非榮則非二邊。無邊無中乃名中間。佛會此理故名涅槃。亦是非凈非不凈。八倒不生名為涅槃。如是涅槃名秘密藏。安置諸子秘密藏中佛自住中故言入也。法性之受本非是樂。而凡夫之人橫計為樂。是名顛倒。實非是苦。二乘之人橫計為苦。今觀受種即空一切皆空。空中無樂云何生染。則凡夫倒破枯念處成。受種即假一切皆假。以無所受而受諸受。名聞分別不生厭畏。云何棄之沈空灰斷。二乘倒破榮念處成。是名二倒雙破枯榮雙立。觀受本際即非空非假。非空故非枯非假故非榮。邊倒不生名為涅槃。中間理顯名秘密藏。皆如上說(云云)。法性之心本非是常。凡夫橫計是名常倒。法性實非無常。二乘橫計無常。今觀心種即空一切即空。空中非常云何謂心念念相續。是名凡夫常倒破枯念處成。心即假名一切悉

假。心若無常那得分別無量心相。是名二乘無常倒破榮念處成。又心即非空非假。非空故非無常。非假故非於常。非榮非枯邊倒不生名入涅槃。中道理顯名秘密藏。安置諸子自亦入中(云云)。法性之法本非有我。凡夫之人橫計有我。本非無我二乘之人橫計無我。今觀法性即空一切皆空。空中無我。是名凡夫倒破枯念處成。法性即假一切皆假施設。自在不滯我義具足。是名二乘倒破榮念處成。觀法本際即非空非假。非空故非無我非假故非於我。邊倒不生名入涅槃。中間理顯名秘密藏。治倒法藥其數有四。法性觀智名之爲念。一諦三諦名之為處。一切即空。諸倒榮枯無不空寂。一切即假。二邊雙樹無不成立。一切即中。無非法界。祇一念心廣遠若此。若能深觀念處是坐道場。是摩訶衍。是雙樹間入般涅槃。始終具足不須更修余法。若不入者更研余品。勤觀念處名正勤。見思本起名已生惡。觀于即空令已生不生故勤精進。塵沙無明名未生惡。觀即假即中令未生不生故勤精進。竭力盡誠行四三昧。遮此二惡一切智名已生善。此善易生故言泥洹道易得也。道種智一切種智名未生善。此分別智難生。空智已生勤加增長。中智未生令得開發。三觀無間祇為生此二智耳。是四正勤亦能悟道。故言一心勤精進故得三菩提。不須余法。若

【現代漢語翻譯】 現代漢語譯本：虛假。如果心是無常的，怎麼能分別出無量的心相呢？這叫做二乘的無常顛倒被破除，而生起欣樂想。（榮念處：對事物美好一面的執著）又，心既非空也非假。非空，所以不是無常；非假，所以不是于常。（于常：執著于永恒不變）既不欣樂也不厭惡，邊見顛倒不生起，就叫做進入涅槃。中道的道理顯現，叫做秘密藏。安置所有的孩子，自己也進入中道（等等）。法性的法，本來就沒有我。凡夫之人，橫加計度認為有我。本來就沒有無我，二乘之人，橫加計度認為無我。現在觀察法性，即是空，一切皆空。空中沒有我。這叫做凡夫的顛倒被破除，而生起厭離想。（枯念處：對事物醜惡一面的執著）法性即是假，一切皆假，施設自在，不滯著於我，我義具足。這叫做二乘的顛倒被破除，而生起欣樂想。觀察法的本際，既非空也非假。非空，所以不是無我；非假，所以不是於我。邊見顛倒不生起，就叫做進入涅槃。中道的道理顯現，叫做秘密藏。治療顛倒的法藥，數量有四。法性觀智，稱之爲念。一諦、三諦，稱之為處。一切即是空，各種顛倒的欣樂和厭離，沒有不空寂的。一切即是假，二邊雙樹，沒有不成立的。一切即是中，沒有不是法界的。僅僅一念心，就如此廣闊深遠。如果能夠深入地觀察念處，這就是坐在道場，這就是摩訶衍（大乘），這就是在雙樹間進入般涅槃。始終具足，不需要再修習其他法。如果不入，就再研究其他品，勤奮地觀察念處，叫做正勤。見思惑的根本生起，叫做已生惡。觀察即空，使已生的惡不生起，所以勤奮精進。塵沙惑和無明惑，叫做未生惡。觀察即假即中，使未生的惡不生起，所以勤奮精進。竭盡全力，真誠地修行四種三昧。遮止這兩種惡，一切智叫做已生善。這種善容易生起，所以說涅槃之道容易得到。道種智和一切種智，叫做未生善。這種分別智難以生起。空智已經生起，勤奮地加以增長。中智尚未生起，使之得以開發。三種觀無間斷，僅僅是爲了生起這兩種智慧罷了。這四正勤也能領悟道，所以說一心勤奮精進，就能得到三菩提（三種覺悟）。不需要其他法。如果……

【English Translation】 English version: False. If the mind is impermanent, how can one distinguish the immeasurable aspects of the mind? This is called the destruction of the impermanence delusion of the Two Vehicles, and the arising of the pleasant perception. (榮念處: Attachment to the beautiful aspects of things) Furthermore, the mind is neither empty nor provisional. Not empty, therefore not impermanent; not provisional, therefore not clinging to permanence. (于常: Clinging to eternal unchangingness) Neither delighting nor loathing, the delusion of extremes does not arise, which is called entering Nirvana. The principle of the Middle Way is revealed, which is called the Secret Treasury. Settling all children, oneself also enters the Middle Way (etc.). The Dharma of Dharma-nature originally has no self. Ordinary people wrongly calculate and think there is a self. Originally there is no non-self, people of the Two Vehicles wrongly calculate and think there is no self. Now observing Dharma-nature, it is emptiness, all is empty. In emptiness there is no self. This is called the destruction of the delusion of ordinary people, and the arising of the repulsive perception. (枯念處: Attachment to the ugly aspects of things) Dharma-nature is provisional, all is provisional, freely established, not attached to self, the meaning of self is complete. This is called the destruction of the delusion of the Two Vehicles, and the arising of the pleasant perception. Observing the fundamental nature of Dharma, it is neither empty nor provisional. Not empty, therefore not non-self; not provisional, therefore not clinging to self. The delusion of extremes does not arise, which is called entering Nirvana. The principle of the Middle Way is revealed, which is called the Secret Treasury. The medicinal remedies for curing delusions are four in number. The wisdom of Dharma-nature contemplation is called mindfulness. The One Truth and the Three Truths are called the abodes. All is emptiness, all delusions of delight and loathing are not without emptiness and stillness. All is provisional, the twin trees of the two extremes are not without being established. All is the Middle Way, there is nothing that is not the Dharma Realm. Just one thought-moment of mind is so vast and profound. If one can deeply contemplate the abodes of mindfulness, this is sitting in the Bodhi-mandala, this is Mahayana (Great Vehicle), this is entering Parinirvana between the twin trees. Complete from beginning to end, there is no need to cultivate other Dharmas. If one does not enter, then study other chapters, diligently contemplate the abodes of mindfulness, which is called Right Diligence. The fundamental arising of views and thoughts is called already arisen evil. Contemplating emptiness, causing the already arisen evil not to arise, therefore diligently advance. Defilements like dust and sand and ignorance are called not yet arisen evil. Contemplating the provisional and the Middle Way, causing the not yet arisen evil not to arise, therefore diligently advance. Exerting all strength and sincerity, practicing the four Samadhis. Preventing these two evils, all-knowing wisdom is called already arisen good. This good is easy to arise, therefore it is said that the path to Nirvana is easy to attain. Knowledge of the path and all-knowing wisdom are called not yet arisen good. This discriminating wisdom is difficult to arise. Emptiness wisdom has already arisen, diligently increase it. Middle Way wisdom has not yet arisen, cause it to be developed. The three contemplations are uninterrupted, solely for the sake of arising these two wisdoms. These four Right Exertions can also awaken to the Way, therefore it is said that with one mind diligently advancing, one attains the three Bodhis (three enlightenments). No other Dharmas are needed. If...

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不入者當是不勤。心過散動須入善寂。審觀心性名為上定。于上定中修如意足。欲精進心思惟。欲者。專向彼法。亦名莊嚴彼法。定中觀智如密室中燈照物則了。以照了故斷行成就修如意足。精進者。成就彼法法性不動而寂然精進。無間無雜。斷行成就修如意足。心者正住。觀察彼法一心中緣。制之一處無事不辦。斷行成就修如意足。思惟者。善能分別彼法方便。如此思惟不令動散。定思惟故斷行成就修如意足。能如此修定心而入不須余法。若不入者當修五根。信三諦理是三世佛母。能生一切十力無畏解脫三昧。但念處修不求余法。是名信根。進者。以信攝於諸法。信諸法故倍策精進。念者。但念正助之道不令邪妄得入。又此法者為精進所修。是法不忘故名念根定者。一心寂定而行精進。又此法爲念所攝。是法不忘不動故名定根。慧者。念處之慧為定法所攝。內性自照不從他知。是名慧根。但修五根亦能入道成摩訶衍。若不入者。進修五力令根增長。遮諸煩惱名之為力。信破諸疑無能動者。精進除懈怠如本所愿皆得成就。念破邪想不為煩惱所壞。定破散亂遠離憒鬧。雖有所說不礙初禪。善住覺觀不礙二禪。心生歡喜不礙三禪。教化眾生不礙四禪。妨四禪法不妨諸定。亦不捨定亦不隨定是名定力。慧破邪執一切執一切慧

【現代漢語翻譯】 現代漢語譯本： 不能入定，那一定是不夠勤奮。如果內心過於散亂浮動，就應當進入善寂之境。審慎地觀察心性，這叫做上定。在上定中修習如意足（iddhipāda，成就神通的四種方法）。 欲如意足，指的是精進地用心思惟。『欲』，就是專心向往那個法，也可以說是莊嚴那個法。在禪定中觀察智慧，就像在密室中用燈照亮物體，就能清楚地瞭解。因為能夠清楚地瞭解，所以斷行成就，修成如意足。 精進如意足，指的是成就那個法的法性，不動搖而寂然精進，沒有間斷，沒有雜念。斷行成就，修成如意足。 心如意足，指的是心正住於一處，觀察那個法，一心專注于所緣境，將心制伏在一處，沒有辦不成的事情。斷行成就，修成如意足。 思惟如意足，指的是善於分辨那個法的方便法門。像這樣思惟，不讓心動搖散亂。因為在禪定中思惟，所以斷行成就，修成如意足。能夠這樣修習，以禪定之心而入定，就不需要其他法門。 如果不能入定，就應當修習五根（pañca indriya，信、精進、念、定、慧五種能力）。相信三諦之理（關於苦、集、滅、道的真理），這是三世諸佛之母，能夠產生一切十力（十種智慧力量）、無畏（無所畏懼的自信）、解脫三昧（從束縛中解脫的禪定）。只要修習念處（smṛtyupasthāna，四念住），不尋求其他法門，這叫做信根。 精進，指的是以信心來攝持諸法。因為相信諸法，所以更加策勵精進。念，指的是隻念正助之道，不讓邪妄之念進入。而且這個法，是精進所修習的，因為不忘失這個法，所以叫做念根。 定，指的是一心寂定而行精進。而且這個法爲念所攝持，因為不忘失這個法，不動搖，所以叫做定根。慧，指的是念處之慧為定法所攝持，內在的自性光明照耀，不從外在求知，這叫做慧根。只要修習五根，也能入道，成就摩訶衍（mahāyāna，大乘）。 如果不能入道，就進一步修習五力（pañca bala，信、精進、念、定、慧五種力量），使五根增長。遮止各種煩惱，這叫做力。信力破除各種疑惑，沒有能夠動搖的。精進力去除懈怠，如原本所愿，都能得到成就。念力破除邪想，不被煩惱所破壞。 定力破除散亂，遠離喧鬧。即使有所言說，也不妨礙初禪（prathama dhyāna，色界的第一禪定）。善於安住于覺觀（vitarka-vicāra，尋與伺），也不妨礙二禪（dvitīya dhyāna，色界的第二禪定）。心中生起歡喜，也不妨礙三禪（tṛtīya dhyāna，色界的第三禪定）。教化眾生，也不妨礙四禪（caturtha dhyāna，色界的第四禪定）。妨礙四禪的法，不妨礙各種禪定。既不捨棄禪定，也不隨逐禪定，這叫做定力。慧力破除邪執，一切執著都歸於一切智慧。

【English Translation】 English version: Those who do not enter [samādhi] are surely not diligent. If the mind is too scattered and agitated, one must enter into serene tranquility. Scrutinizing the nature of the mind is called superior samādhi. In this superior samādhi, cultivate the Iddhipāda (the four foundations for spiritual power). The desire Iddhipāda refers to diligently applying the mind in contemplation. 'Desire' means focusing exclusively on that Dharma, also known as adorning that Dharma. Observing wisdom in samādhi is like illuminating objects with a lamp in a dark room, allowing for clear understanding. Because of this clear understanding, the practice of cessation is accomplished, and the Iddhipāda is cultivated. The effort Iddhipāda refers to accomplishing the Dharma-nature of that Dharma, diligently progressing without wavering and in serene tranquility, without interruption or distraction. The practice of cessation is accomplished, and the Iddhipāda is cultivated. The mind Iddhipāda refers to the mind dwelling correctly, observing that Dharma, focusing the mind on a single object, subduing the mind in one place, so that nothing is impossible to accomplish. The practice of cessation is accomplished, and the Iddhipāda is cultivated. The contemplation Iddhipāda refers to being skilled in discerning the expedient means of that Dharma. Contemplating in this way prevents the mind from wavering and scattering. Because of contemplating in samādhi, the practice of cessation is accomplished, and the Iddhipāda is cultivated. If one can cultivate in this way, entering samādhi with a mind of samādhi, no other Dharma is needed. If one cannot enter samādhi, one should cultivate the Five Roots (pañca indriya, five faculties of faith, effort, mindfulness, concentration, and wisdom). Believing in the truth of the Three Seals (truths about suffering, its origin, its cessation, and the path to its cessation) is the mother of the Buddhas of the three times, capable of generating all Ten Powers (ten powers of a Buddha), Fearlessness (fearlessness and confidence), and the Samādhi of Liberation (samādhi of liberation from bondage). Simply cultivate the Smṛtyupasthāna (Four Foundations of Mindfulness), without seeking other Dharmas; this is called the Root of Faith. Effort refers to embracing all Dharmas with faith. Because of believing in all Dharmas, one is doubly encouraged to exert effort. Mindfulness refers to only being mindful of the correct path and supporting practices, not allowing false and deluded thoughts to enter. Moreover, this Dharma is cultivated by effort; because one does not forget this Dharma, it is called the Root of Mindfulness. Samādhi refers to diligently progressing with a mind of serene tranquility. Moreover, this Dharma is embraced by mindfulness; because one does not forget this Dharma and does not waver, it is called the Root of Samādhi. Wisdom refers to the wisdom of the Smṛtyupasthāna being embraced by the Dharma of Samādhi, the inner nature shining of itself, not knowing from others; this is called the Root of Wisdom. Simply cultivating the Five Roots can also lead to entering the path and accomplishing Mahāyāna (the Great Vehicle). If one cannot enter the path, one should further cultivate the Five Powers (pañca bala, five powers of faith, effort, mindfulness, concentration, and wisdom) to increase the roots. Obstructing all afflictions is called Power. The Power of Faith destroys all doubts, and nothing can shake it. The Power of Effort removes laziness, and all wishes are fulfilled as originally desired. The Power of Mindfulness destroys wrong thoughts and is not destroyed by afflictions. The Power of Samādhi destroys scattering and keeps one away from noise and disturbance. Even if there is speech, it does not hinder the First Dhyāna (prathama dhyāna, the first meditative absorption in the Form Realm). Being well-established in Vitarka-Vicāra (initial and sustained thought) does not hinder the Second Dhyāna (dvitīya dhyāna, the second meditative absorption in the Form Realm). Generating joy in the mind does not hinder the Third Dhyāna (tṛtīya dhyāna, the third meditative absorption in the Form Realm). Teaching and transforming sentient beings does not hinder the Fourth Dhyāna (caturtha dhyāna, the fourth meditative absorption in the Form Realm). Dharmas that hinder the Four Dhyānas do not hinder various samādhis. Neither abandoning samādhi nor following samādhi is called the Power of Samādhi. The Power of Wisdom destroys wrong attachments; all attachments return to all wisdom.

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雙照具足。是名慧力。如是五力名摩訶衍。若不入者。用七覺均調。心浮動時以除覺除身口之粗。以舍覺舍于觀智以定心入禪。若心沈時精進擇喜起之。念通緣兩處。修此七覺即得入道。大論云。若離五蓋專修七覺。不得入者無有是處。若不入者修八正道。更以出世上上正見觀三諦理。以正思惟發動此觀。如法相說自他俱益。即是正語。若黑業得黑報。白業得白報。雜業得雜報。非白非黑業得非白非黑報。約小乘作可解。今言沈空是黑業。出假是白業。兩兼是雜業。中道是非白非黑業。皆名邪命。若業能盡業名為正業。依此而行名為正業。正業不為二邊所牽。見他得利心不惱熱。而於己利常知止足。是為正命。善入正諦名正精進。心不動失正直不忘名正念。正住決定名正定。因是八正道即得入理。大經云。若有能修八正道者。即得醍醐。如是道品非是對位。但于初心觀法性理。即得具足。大論云。四念處中四種精進名四正勤。四種定心名四如意足。五善根生名為根。根增長名為力。分別四念處道用名為覺。四念處安隱道中行名八正道。故知初心行道用三十七品。調養止觀四種三昧入菩薩位。如此道品是大涅槃近因。余諸道品名為遠因(云云)。今以譬顯此義。植種于地芽嘴初開。生根下向枝葉上布。其花敷榮結果成實

。法性法界為大地。念處觀為種子。四正勤如抽芽。五根如生根。五力如莖葉增長。七覺如開花。八正如結果。結果者。即是入銅輪位證無生忍。亦名至寶所。亦名入秘藏。亦名得醍醐。亦名見佛性。亦名法身顯八相作佛。道品善知識由是成正覺此之謂也。若通途釋道樹者。如大品明。離三惡道名葉益。得人天身名花益。得四道果名果益。此偏就空為釋耳。免二乘地為葉益。得變通身為花益。具道種智為果益。此偏就假為釋耳。免二邊縛為葉益。受法性身為花益。證入佛性為果益。此偏就中為釋耳。若總就三觀者。即空名葉益。即假名花益。即中名果益(云云)。複次行三十七道品將到無漏城。域有三門。若入此門即得發真。謂空無相無作門。亦名三解脫門。亦名三三昧。若從正見正思惟入定從定發無漏。是時正見智名大臣。正定為大王。從此得名名三三昧。非智不禪。即此意也。若由正定生正見從正見發無漏。是時正定為大臣。智慧為大王。從此得名名三解脫。非禪不智。即此意也。或可三昧是伏道。解脫是斷道證道。或可定慧合故。三昧即解脫。解脫即三昧。若三藏以苦下空無我是空門。滅下四行是無相門。集道下八行苦下兩行是無作門。此十六行王臣等(云云)。若通教明苦集皆如幻化即空門。古釋論本云。若

【現代漢語翻譯】 現代漢語譯本：法性法界就是大地。念住觀就是種子。四正勤就像抽芽。五根就像生根。五力就像莖葉增長。七覺支就像開花。八正道就像結果。結果，就是進入銅輪位，證得無生法忍。也叫做到達珍寶之處，也叫做進入秘藏，也叫做得到醍醐，也叫做見到佛性，也叫做法身顯現八相成佛。道品善知識由此成就正覺，說的就是這個意思。如果從通常的意義解釋道樹，就像《大品般若經》里所說，離開三惡道叫做葉益，得到人天之身叫做花益，得到四道果叫做果益。這只是偏重於空性來解釋。免除二乘的境界叫做葉益，得到變化之身叫做花益，具備道種智叫做果益。這只是偏重於假有來解釋。免除二邊的束縛叫做葉益，領受法性之身叫做花益，證入佛性叫做果益。這只是偏重於中道來解釋。如果總的來說，從空、假、中三觀來看，即空是葉益，即假是花益，即中是果益（此處省略）。 再次，修行三十七道品將要到達無漏城，城有三門。如果進入此門，就能證得真智，這三門就是空門、無相門、無作門，也叫做三解脫門，也叫做三三昧。如果從正見、正思惟入定，從定中生髮無漏智慧，這時，正見的智慧就像大臣，正定就像大王，因此得名叫做三三昧。沒有智慧就沒有禪定，說的就是這個意思。如果由正定生髮正見，從正見生髮無漏智慧，這時，正定就像大臣，智慧就像大王，因此得名叫做三解脫。沒有禪定就沒有智慧，說的就是這個意思。或者可以說，三昧是伏道，解脫是斷道、證道。或者可以說，定慧結合，所以三昧就是解脫，解脫就是三昧。如果從三藏的角度來看，以苦諦下的空、無常、無我為空門，滅諦下的四行相為無相門，集諦、道諦下的八行相和苦諦下的兩行相為無作門。這十六行相就像國王和大臣等等（此處省略）。如果從通教的角度來說，苦諦和集諦都如幻如化，就是空門。古老的釋論本上說，如果

【English Translation】 English version: The Dharma-nature and Dharma-realm are the great earth. Mindfulness contemplation (Nian Chu Guan) is the seed. The Four Right Exertions are like sprouting. The Five Roots (Wu Gen) are like taking root. The Five Powers (Wu Li) are like the stems and leaves growing. The Seven Factors of Enlightenment (Qi Jue) are like blossoming. The Eightfold Path (Ba Zheng) is like bearing fruit. Bearing fruit means entering the Copper Wheel position and attaining the non-origination forbearance (Wu Sheng Ren). It is also called reaching the treasure place, also called entering the secret treasury, also called obtaining nectar (Ti Hu), also called seeing the Buddha-nature, also called the Dharma-body manifesting the eight aspects of becoming a Buddha. The virtuous friends of the path factors (Dao Pin) thus attain perfect enlightenment (Zheng Jue), this is what it means. If we explain the Bodhi tree (Dao Shu) in a general way, as the Mahaprajnaparamita Sutra explains, leaving the three evil paths is called the benefit of leaves (Ye Yi), obtaining the human and heavenly bodies is called the benefit of flowers (Hua Yi), obtaining the four fruits of the path is called the benefit of fruit (Guo Yi). This is only explained with an emphasis on emptiness. Avoiding the realm of the two vehicles (Er Cheng) is called the benefit of leaves, obtaining a transformed body is called the benefit of flowers, possessing the wisdom of the path seeds (Dao Zhong Zhi) is called the benefit of fruit. This is only explained with an emphasis on provisional existence. Avoiding the bondage of the two extremes is called the benefit of leaves, receiving the Dharma-nature body is called the benefit of flowers, realizing and entering the Buddha-nature is called the benefit of fruit. This is only explained with an emphasis on the Middle Way. If we consider the three contemplations (San Guan) in total, then emptiness is the benefit of leaves, provisional existence is the benefit of flowers, and the Middle Way is the benefit of fruit (etc.). Furthermore, practicing the thirty-seven factors of enlightenment (San Shi Qi Dao Pin) will lead to the unconditioned city (Wu Lou Cheng), which has three gates. If one enters this gate, one will attain true wisdom, which are the gates of emptiness (Kong Men), signlessness (Wu Xiang Men), and non-action (Wu Zuo Men), also called the three doors of liberation (San Jie Tuo Men), also called the three samadhis (San San Mei). If one enters samadhi from right view (Zheng Jian) and right thought (Zheng Si Wei), and generates unconditioned wisdom from samadhi, then the wisdom of right view is like a minister, and right samadhi (Zheng Ding) is like a king, hence the name three samadhis. There is no Zen without wisdom, this is what it means. If right view arises from right samadhi, and unconditioned wisdom arises from right view, then right samadhi is like a minister, and wisdom is like a king, hence the name three liberations. There is no wisdom without Zen, this is what it means. Or perhaps samadhi is the subduing path, and liberation is the cutting and realizing path. Or perhaps because samadhi and wisdom are combined, samadhi is liberation, and liberation is samadhi. If from the perspective of the Tripitaka (San Zang), emptiness, impermanence, and no-self under the suffering truth (Ku Di) are the gate of emptiness, the four characteristics under the cessation truth (Mie Di) are the gate of signlessness, and the eight characteristics under the accumulation and path truths (Ji Di and Dao Di) and the two characteristics under the suffering truth are the gate of non-action. These sixteen characteristics are like the king and ministers, etc. (etc.). If from the perspective of the shared teaching (Tong Jiao), suffering and accumulation are like illusions, which is the gate of emptiness. The old commentary says, if

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觀極微色則有十八空。今本云。若觀一端疊則有十八空。疊是假名極微是實法。以此為異。若得意者假實皆空耳。若未入空情想戲論計有空相。知空無空相名無相門。空相雖空猶計觀智。既無能所誰作空觀。是名無作門。既無作者誰起愿求。亦名無愿。此三三昧王臣(云云)。若別教明從假入空證真諦名空三昧。二乘但證此空猶有空相。菩薩知空非空。出假化物無復空相。是名無相三昧。進修中道無中邊相亦不求中邊。名無作三昧。此三觀智王臣(云云)。複次別約出假意者。分別無量藥病。悉是假名。假名無實無實故空。是名空門。空尚無空相況有假相。故名無相門。空假無相亦不願求知病識藥。故名無愿。此出假智王臣(云云)。別約圓者。名雖同前意義大異。大論云。聲聞緣空修三解脫。菩薩緣諸法實相修三解脫。智者見空及與不空。此空不空亦名中道。若見此空即見佛性。又二乘觀夢中十八事。夢中內事不可得名內法空。夢外事不可得名外法空。乃至夢中十八有不可得名十八空。今圓觀眠法不可得無內法。從眠所生一切內法皆不可得。名內法空。一切法趣此內空。眠無外法。從眠所生一切外法不可得。即外法空。一切法趣此外空。乃至眠法十八種有不可得名十八空。一切法趣十八空歷十八緣。名十八空。但是

【現代漢語翻譯】 現代漢語譯本： 觀察極微之色，則有十八空（十八種空性）。現在的版本說，如果觀察一端重疊，則有十八空。重疊是假名，極微是實法。以此為不同之處。如果領會了其中真意，假名和實法都是空。如果還沒有進入空性，情想戲論就會執著于空相。知道空性沒有空相，這叫做無相門。空相即使是空的，仍然會執著于觀智。既然沒有能觀者和所觀者，誰來作空觀呢？這叫做無作門。既然沒有作者，誰來發起愿求呢？這也叫做無愿。這三種三昧是王臣（等等）。 如果別教闡明從假入空，證得真諦，這叫做空三昧。二乘僅僅證得這種空性，仍然有空相。菩薩知道空性非空，出假化物，不再有空相。這叫做無相三昧。進一步修習中道，沒有中間和邊際的相，也不追求中間和邊際，這叫做無作三昧。這三種觀智是王臣（等等）。 再次，從別教闡明出假的角度來說，分別無量的藥物和疾病，都是假名。假名沒有真實，沒有真實所以是空，這叫做空門。空性尚且沒有空相，何況有假相呢？所以叫做無相門。空、假、無相，也不願去尋求知道疾病和認識藥物，所以叫做無愿。這是出假之智，是王臣（等等）。 從別教闡明圓融的角度來說，名稱雖然和前面相同，意義卻大不相同。《大智度論》說，聲聞緣于空性修習三種解脫，菩薩緣于諸法實相修習三種解脫。智者見到空和不空，這空和不空也叫做中道。如果見到這種空性，就見到了佛性。另外，二乘觀察夢中的十八事，夢中的內事不可得，叫做內法空。夢外的事不可得，叫做外法空。乃至夢中的十八有不可得，叫做十八空。現在圓觀睡眠之法不可得，沒有內法。從睡眠所生的一切內法都不可得，叫做內法空。一切法都趨向于這種內空。睡眠沒有外法。從睡眠所生的一切外法都不可得，就是外法空。一切法都趨向于這種外空。乃至睡眠之法十八種有不可得，叫做十八空。一切法都趨向十八空，經歷十八緣，叫做十八空。但這只是...

【English Translation】 English version: Observing the extremely subtle form, there are eighteen emptinesses (eighteen kinds of emptiness). The current version says that if one observes one end overlapping, there are eighteen emptinesses. Overlapping is a provisional name, and extremely subtle is a real dharma. This is the difference. If one understands the true meaning, both provisional names and real dharmas are empty. If one has not yet entered emptiness, emotional thoughts and playful arguments will cling to the appearance of emptiness. Knowing that emptiness has no appearance of emptiness is called the 'No-Sign Gate'. Even if the appearance of emptiness is empty, one still clings to the wisdom of observation. Since there is no observer and no observed, who is performing the observation of emptiness? This is called the 'No-Action Gate'. Since there is no actor, who is initiating the vows and desires? This is also called the 'No-Wish Gate'. These three samadhis are king and ministers (etc.). If the Separate Teaching clarifies entering emptiness from the provisional and realizing the true reality, this is called the 'Emptiness Samadhi'. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only realize this emptiness, and still have the appearance of emptiness. Bodhisattvas know that emptiness is not empty, and emerge from the provisional to transform beings, no longer having the appearance of emptiness. This is called the 'Signless Samadhi'. Further cultivating the Middle Way, without the appearance of middle and edge, and not seeking the middle and edge, this is called the 'Actionless Samadhi'. These three wisdoms of observation are king and ministers (etc.). Furthermore, from the perspective of the Separate Teaching clarifying emerging from the provisional, distinguishing the immeasurable medicines and diseases are all provisional names. Provisional names have no reality, and because they have no reality, they are empty. This is called the 'Emptiness Gate'. Emptiness itself does not have the appearance of emptiness, let alone the appearance of the provisional? Therefore, it is called the 'Signless Gate'. Emptiness, the provisional, and the signless do not wish to seek to know the disease and recognize the medicine, so it is called the 'Wishless Gate'. This is the wisdom of emerging from the provisional, and it is king and ministers (etc.). From the perspective of the Separate Teaching clarifying the perfect and harmonious, although the names are the same as before, the meaning is very different. The Mahāprajñāpāramitāśāstra says that the Śrāvakas cultivate the three liberations based on emptiness, and the Bodhisattvas cultivate the three liberations based on the real aspect of all dharmas. The wise see emptiness and non-emptiness, and this emptiness and non-emptiness is also called the Middle Way. If one sees this emptiness, one sees the Buddha-nature. In addition, the Two Vehicles observe the eighteen things in a dream. The internal things in a dream are unattainable, called 'Internal Dharma Emptiness'. The external things in a dream are unattainable, called 'External Dharma Emptiness'. Even the eighteen existences in a dream are unattainable, called the 'Eighteen Emptinesses'. Now, the perfect observation of the dharma of sleep is unattainable, and there is no internal dharma. All internal dharmas arising from sleep are unattainable, called 'Internal Dharma Emptiness'. All dharmas tend towards this internal emptiness. Sleep has no external dharma. All external dharmas arising from sleep are unattainable, which is 'External Dharma Emptiness'. All dharmas tend towards this external emptiness. Even the eighteen kinds of existence of the dharma of sleep are unattainable, called the 'Eighteen Emptinesses'. All dharmas tend towards the eighteen emptinesses, experiencing the eighteen conditions, called the 'Eighteen Emptinesses'. But this is only...

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一空。方等云。大空小空皆歸一空。一空即法性實相。諸佛實法。大品云獨空也。如前觀無明四句不可得一空一切空。不見四門分別之相。非緣非真無誰所作。王臣(云云)。如是空即無相無作及一切法。一切法亦如是。當知一解脫門即三解脫門。三解脫門即一門。又四門中皆修三解脫互無障礙。如此三門意非次第。別雖次第皆緣實相。又異通教通緣空理。復異三藏。三藏緣四諦智。故知三脫及與道品節節有異。須善識之。又華嚴日出先照高山偏多四榮。鹿苑三藏偏多四枯。方等般若多調枯以入榮。引小而歸大。鶴林施化已足。于榮枯中間而入涅槃。為極鈍難化來至雙樹始復畢功。利根明悟處處得入。如身子等於法華中入秘密藏得見佛性。所以涅槃遙指八千聲聞於法華中得記作佛。如秋收冬藏更無所作。約此一番施化早畢不俟涅槃。又云。誰能莊嚴娑羅雙樹。即舉舍利弗六人。又別舉如來。若見佛效能莊嚴雙樹。于其中間而入涅槃。身子六人既能莊嚴。豈不見佛性于其中間入于涅槃。聲聞尚爾。諸菩薩等處處得入。其義可知。若入涅槃成五解脫。不即六法不離六法。三佛性意(云云)。

○第七助道對治者。釋論云。三三昧為一切三昧作本也。若入三三昧能成四種三昧。根利無遮易入清涼池。不須對治。根利有

【現代漢語翻譯】 現代漢語譯本 一空。《方等經》說，大空、小空都歸於一空。一空即是法性實相，諸佛的真實法。《大品般若經》說是獨空。如前面所觀的無明，用四句都不可得，一空一切空，不見四門的分別之相，非因緣，非真實，沒有誰所造作。王臣（等等）。這樣的空就是無相、無作以及一切法。一切法也是這樣。應當知道一個解脫門就是三個解脫門，三個解脫門就是一個門。而且在四門中都修習三解脫，互相沒有障礙。這樣三解脫門的意義不是次第的。分別來說雖有次第，都是緣于實相。又不同於通教，通教是緣于空理。又不同於三藏教，三藏教是緣於四諦智。所以知道三解脫門以及道品，節節都有不同，須要好好認識。又如《華嚴經》中，太陽出來先照高山，偏多四榮；鹿苑三藏偏多四枯。方等般若多調和枯萎而進入繁榮，引導小乘而歸向大乘。佛在鶴林施教已經足夠，于榮枯中間而入涅槃。為極鈍根難以教化者，來到雙樹才完成教化。利根明悟者處處都可以入道。如舍利弗（Sariputra）等於《法華經》中進入秘密藏，得見佛性。所以《涅槃經》遙指八千聲聞在《法華經》中得授記作佛。如秋收冬藏，更無所作。依此一番施教，早就完畢，不必等到涅槃。又說，誰能莊嚴娑羅雙樹？就舉出舍利弗（Sariputra）等六人。又特別舉出如來（Tathagata）。如果見到佛性，就能莊嚴雙樹，于其中間而入涅槃。舍利弗（Sariputra）等六人既然能莊嚴，豈不是見到佛性，于其中間入于涅槃？聲聞尚且如此，諸菩薩等處處都可以入道，其中的意義可以知道。若入涅槃，成就五解脫，不即六法，不離六法。三佛性的意義（等等）。 第七助道對治方面。《釋論》說，三種三昧為一切三昧的根本。若入三種三昧，能成就四種三昧。根器銳利沒有遮障，容易進入清涼池，不需要對治。根器銳利有

【English Translation】 English version Emptiness. The Vaipulya Sutra says that great emptiness and small emptiness both return to one emptiness. One emptiness is the true nature of reality (dharmata), the true Dharma of all Buddhas. The Perfection of Wisdom Sutra says it is solitary emptiness. As in the previous contemplation of ignorance, the four phrases are unattainable; one emptiness is all emptiness, not seeing the characteristics of the four gates, not conditioned, not real, not made by anyone. Kings and ministers (etc.). Such emptiness is without characteristics, without action, and is all dharmas. All dharmas are also like this. It should be known that one liberation gate is the three liberation gates, and the three liberation gates are one gate. Moreover, in the four gates, all cultivate the three liberations, without mutual obstruction. Thus, the meaning of the three liberation gates is not sequential. Although there is a sequence in separation, all are related to true reality. It is also different from the Shared Teaching (tongjiao), which is related to the principle of emptiness. It is also different from the Three Storehouses (sanzang). The Three Storehouses are related to the wisdom of the Four Noble Truths. Therefore, it is known that the three liberations and the stages of the Path Factors are all different, and must be well understood. Furthermore, in the Avatamsaka Sutra, when the sun rises, it first illuminates the high mountains, with more of the four flourishing aspects; the Three Storehouses of the Deer Park (Mrigadava) have more of the four withered aspects. The Vaipulya and Prajna teachings mostly harmonize the withered to enter the flourishing, guiding the small to return to the great. The Buddha's teaching in the Crane Forest (Kusinagara) was already sufficient, entering Nirvana in the midst of flourishing and withering. For those of extremely dull faculties who are difficult to transform, the teaching was completed only upon reaching the twin Sala trees. Those of sharp faculties and clear understanding can enter everywhere. Like Sariputra (Sariputra) and others in the Lotus Sutra, they entered the secret treasury and saw the Buddha-nature. Therefore, the Nirvana Sutra remotely points to the eight thousand sravakas who will receive predictions of Buddhahood in the Lotus Sutra. Like autumn harvest and winter storage, there is nothing more to do. According to this teaching, it was completed early, without waiting for Nirvana. It is also said, 'Who can adorn the twin Sala trees?' It mentions Sariputra (Sariputra) and six others. It also specifically mentions the Tathagata (Tathagata). If one sees the Buddha-nature, one can adorn the twin trees, entering Nirvana in the midst of them. Since Sariputra (Sariputra) and the six others can adorn them, wouldn't they have seen the Buddha-nature, entering Nirvana in the midst of them? Even sravakas are like this; all Bodhisattvas can enter everywhere, and the meaning of this can be known. If one enters Nirvana, one achieves the five liberations, neither identical to the six dharmas nor separate from the six dharmas. The meaning of the three Buddha-natures (etc.). Regarding the seventh auxiliary path of counteracting defilements, the Mahaprajnaparamita-sastra says that the three samadhis are the basis of all samadhis. If one enters the three samadhis, one can achieve the four samadhis. Those with sharp faculties and no obstructions can easily enter the cool pond, without needing to counteract defilements. Those with sharp faculties but with

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遮但專三脫門。遮不能障亦不須助道。根鈍無遮但用道品調適。即能轉鈍為利亦不須助道。根鈍遮重者。以根鈍故不能即開三解脫門。以遮重故牽破觀心。為是義故應須治道對破遮障。則得安隱入三解脫門。大論稱諸對治是助開門法。即此意也。夫初果聖人無漏根利見理分明。事中煩惱猶有遮障不名善人。斯陀含侵五下分亦非善人。雖非善人實非凡夫。若世智斷惑。雖無事障實非聖人。如此兩條尚須助道。況根鈍遮重而不修對治云何得入。助道無量。前通塞意中約六蔽明遮宜用六度為治以論助道。若人修四三昧道品調適。解脫不開。而慳貪忽起激動觀心。于身命財。守護保著。又貪覺緣想須慾念生。雖作意遮止而慳貪轉生。是時當用檀舍為治。修三昧時破戒心忽起。威儀粗獷無復矜持。身口乖違觸犯制度。凈禁不淳三昧難發。是時當用尸羅為治。修三昧時瞋恚悖怒常生忿恨。惡口兩舌諍計是非。此毒障於三昧。是時當修忍為治。修三昧時放逸懈怠恣身口意。縱蕩閑野無慚無愧。不能苦節。如鉆火未熱數數而止。事𠐳之人尚不辦世務。況三昧門。是時應用精進為治。修三昧時散亂不定。身如獨落口若春蛙心如風燈以散逸故法不現前。是時應用禪定為治。修三昧時愚癡迷惑計著斷常。謂有人我眾生壽命。觸事面牆進止常短

【現代漢語翻譯】 現代漢語譯本： 遮但專修三解脫門（空、無相、無愿）。如果修行者沒有被任何事物遮蔽，那麼他不需要任何輔助方法。如果修行者根器遲鈍，雖然有遮蔽，但只需要用三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）來調伏身心，就能將遲鈍的根器轉變為敏銳，也不需要額外的輔助方法。 如果修行者根器遲鈍且被嚴重的障礙所遮蔽，因為根器遲鈍，不能立即開啟三解脫門，又因為遮蔽嚴重，會擾亂破壞觀照的心。因此，需要使用對治的方法來破除遮障，才能安穩地進入三解脫門。《大智度論》中說，各種對治方法是幫助開啟解脫之門的方法，就是這個意思。 初果聖人（須陀洹，斷三界見惑，入聖道之初果）雖然無漏根器敏銳，見解透徹分明，但如果行為上仍有煩惱遮障，就不能稱為善人。二果聖人（斯陀含，斷欲界思惑中的一部分）減弱了五下分結（貪慾、嗔恚、身見、戒禁取見、疑），也不能稱為善人。雖然不能稱為善人，但實際上已經不是凡夫了。如果只是憑藉世俗的智慧斷除煩惱，雖然沒有行為上的障礙，但實際上並不是聖人。像這兩種情況尚且需要輔助修行，更何況是根器遲鈍且被嚴重障礙所遮蔽的人，如果不修習對治之法，又怎麼能夠進入解脫之門呢？ 輔助修行的方法有很多。前面在講通塞之意時，是根據六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）來說明遮蔽，適宜用六度（佈施、持戒、忍辱、精進、禪定、智慧）來作為對治，以此來論述輔助修行的方法。如果有人修習四種三昧（止、觀、舍、念）和三十七道品，但解脫之門仍然無法開啟，而突然生起慳貪之心，擾動觀照之心，對自己的身命財產，守護執著，又因為貪慾而產生各種念頭。即使努力剋制，慳貪之心反而更加強烈。這時應當用佈施來對治。 修習三昧時，如果突然生起破戒之心，行為粗魯放縱，不再有恭敬謹慎之心，身口意都違背戒律制度，清凈的戒律不純正，三昧難以生起。這時應當用持戒來對治。修習三昧時，如果經常生起嗔恚、暴怒、怨恨，惡語傷人、挑撥離間、爭論是非，這種毒害會障礙三昧的修習。這時應當修習忍辱來對治。修習三昧時，如果放縱懈怠，任由身口意放蕩不羈，沒有慚愧之心，不能堅持苦行。就像鉆木取火，還沒有燒熱就停止了。即使是普通人，這樣也辦不成世俗的事情，更何況是三昧之門呢？這時應當用精進來對治。修習三昧時，如果心散亂不定，身體像孤葉飄落，口中言語像春天的青蛙亂叫，心像風中的燈火一樣搖曳不定，因為散亂的緣故，正法無法顯現。這時應當用禪定來對治。修習三昧時，如果愚癡迷惑，執著于斷滅或常存的見解，認為有我、人、眾生、壽命等，就像面對一堵墻一樣，進退都受到阻礙。

【English Translation】 English version: 'Zhe' (遮, obstruction) only needs to focus on the three 'Dharmamukhas' (解脫門, doors to liberation): 'Sunyata' (空, emptiness), 'Animitta' (無相, signlessness), and 'Apranihita' (無愿, desirelessness). If there are no obstructions, then no auxiliary practices are needed. If the practitioner has dull faculties, even with obstructions, they only need to adjust their mind with the 'Bodhipaksika-dharmas' (道品, factors of enlightenment), which can transform dull faculties into sharp ones, and no additional auxiliary practices are needed. If the practitioner has dull faculties and is heavily obstructed, because of the dull faculties, they cannot immediately open the three 'Dharmamukhas'. Because of the heavy obstructions, it will disturb and destroy the mind of contemplation. Therefore, it is necessary to use counteractive methods to break through the obstructions, so that one can peacefully enter the three 'Dharmamukhas'. The 'Mahaprajnaparamita Shastra' (大智度論) says that all counteractive methods are methods to help open the doors to liberation, and that is what it means. Although the 'Sotapanna' (須陀洹, stream-enterer, the first stage of enlightenment) has sharp, non-outflow faculties and clear understanding, if there are still afflictions obstructing their actions, they cannot be called a good person. The 'Sakradagamin' (斯陀含, once-returner, the second stage of enlightenment) who has weakened the five lower fetters (貪慾, greed; 嗔恚, hatred; 身見, self-view; 戒禁取見, attachment to rites and rituals; 疑, doubt) also cannot be called a good person. Although they cannot be called good people, they are actually no longer ordinary people. If one only uses worldly wisdom to cut off afflictions, although there are no behavioral obstructions, they are actually not a saint. These two situations still require auxiliary practices, let alone those who have dull faculties and are heavily obstructed. If they do not cultivate counteractive methods, how can they enter the doors to liberation? There are many auxiliary practices. Earlier, when discussing the meaning of 'obstruction and non-obstruction', it was based on the six obscurations (慳貪, stinginess; 毀犯, transgression; 嗔恚, anger; 懈怠, laziness; 散亂, distraction; 愚癡, ignorance) to explain the obstructions, and it is appropriate to use the six 'Paramitas' (六度, perfections) (佈施, generosity; 持戒, morality; 忍辱, patience; 精進, diligence; 禪定, meditation; 智慧, wisdom) as counteractive methods, to discuss the auxiliary practices. If someone cultivates the four 'Samadhis' (四三昧, concentrations) (止, stopping; 觀, observing; 舍, relinquishing; 念, mindfulness) and the 'Bodhipaksika-dharmas', but the doors to liberation still cannot be opened, and suddenly a mind of stinginess arises, disturbing the mind of contemplation, guarding and clinging to their own life and possessions, and various thoughts arise because of greed. Even if they try to restrain it, the mind of stinginess becomes even stronger. At this time, they should use generosity as a counteractive method. When cultivating 'Samadhi', if a mind of breaking precepts suddenly arises, behavior becomes rude and unrestrained, there is no longer respect and caution, body, speech, and mind all violate the precepts, and the pure precepts are not pure, making it difficult for 'Samadhi' to arise. At this time, they should use morality as a counteractive method. When cultivating 'Samadhi', if anger, rage, and resentment often arise, speaking harsh words, sowing discord, and arguing about right and wrong, this poison will obstruct the cultivation of 'Samadhi'. At this time, they should cultivate patience as a counteractive method. When cultivating 'Samadhi', if one is lax and lazy, allowing body, speech, and mind to indulge in unrestrained behavior, without shame or remorse, unable to persevere in ascetic practices, like drilling wood for fire, stopping before it gets hot. Even ordinary people cannot accomplish worldly affairs in this way, let alone the doors to 'Samadhi'? At this time, they should use diligence as a counteractive method. When cultivating 'Samadhi', if the mind is scattered and unfocused, the body is like a falling leaf, the speech is like the croaking of frogs in spring, and the mind is like a lamp in the wind, because of the scattering, the true Dharma cannot manifest. At this time, they should use meditation as a counteractive method. When cultivating 'Samadhi', if one is ignorant and confused, clinging to views of annihilation or permanence, believing in the existence of self, person, sentient being, and lifespan, like facing a wall, progress and retreat are both obstructed.

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不稱物望。意慮頑拙非智黠相。是時當用智慧為治。諸蔽覆心亦有厚薄。薄者心動身口不必動。厚者身口動心必先動。內病既強其相外現。若用對治得去是病所宜。若對治不除當依四隨迴轉助道。如治一慳。或樂修檀或不樂修檀。或善心生或不善生。或修檀慳破或不破。或修檀助開或不開。當善巧斟酌。或對或轉或兼或第一義(云云)。修余治亦如是。于助六度但作一事解不能助道。當觀此助不思議攝一切法。如后說。有人言。說六是通教說十是通宗。此不應爾。大經明六度是佛性。大品云是摩訶衍。一度尚攝諸法。何況六耶。若得開合之意則無去取。如禪有愿智力開出泥滓波羅蜜。有神通力開出婆羅波羅蜜。定守禪度也。般若有道種智開出漚和俱舍羅。又有一切種智開出阇那波羅蜜。一切智守本受般若之稱。離則為十束即為六。豈得以廣略而判大小耶。今明六度助道攝諸法盡。略明攝諸道品。調伏六根。十力。四無所畏。十八不共法。六通。三明。四攝。四辯。陀羅尼。三十二相。八十隨形好等。及一切法。云何攝諸道品。諸道品中各有舍覺分。正為檀攝。若三藏舍覺分雖不入理。亦是捨身命財。大論云。慈悲喜于眾生有益。舍何所益。舍能具足六度廣利眾生。是名大益。又舍如膏油能增五度光明。故知檀度攝舍覺

【現代漢語翻譯】 現代漢語譯本 不符合期望。思想遲鈍笨拙，沒有聰明才智。這個時候應當運用智慧來治理。各種遮蔽內心的事物也有厚薄之分。薄的，內心活動，身口不一定活動；厚的，身口活動，內心一定先活動。內在的病患既然強烈，它的表象就會外在顯現。如果用對治的方法，能夠去除這些病患，這是最適宜的。如果對治不能去除，應當依靠四隨（隨自意、隨他意、隨法、隨義）來回轉，輔助修行。例如治療吝嗇。有的人樂於修佈施，有的人不樂於修佈施；有的人善心生起，有的人不善心生起；有的人修佈施能破除吝嗇，有的人不能破除；有的人修佈施能幫助開啟智慧，有的人不能開啟。應當善巧地斟酌，或者用對治，或者用迴轉，或者兼用，或者用第一義（等等）。修習其他的對治方法也是這樣。如果對於輔助六度（檀那波羅蜜，尸羅波羅蜜，羼提波羅蜜，毗梨耶波羅蜜，禪那波羅蜜，般若波羅蜜）只是理解為做一件事情，就不能輔助修行。應當觀察這種輔助是不思議的，能夠攝持一切法，如後面所說。有人說，說六度是通教，說十度是通宗。這種說法是不對的。《大般涅槃經》闡明六度是佛性。《大品般若經》說六度是摩訶衍（Mahayana，大乘）。一度尚且能攝持諸法，何況六度呢？如果懂得開合的道理，就沒有取捨。例如禪那（Dhyana，禪定）有愿智力，能開出泥滓波羅蜜；有神通力，能開出婆羅波羅蜜。禪定守護禪那度。般若（Prajna，智慧）有道種智，能開出漚和俱舍羅（Upaya-kausalya，方便善巧）；又有一切種智，能開出阇那波羅蜜。一切智守護本受般若的名稱。分開就是十度，合起來就是六度。怎麼能因為廣略而判斷大小呢？現在闡明六度輔助修行，攝持一切法完盡。簡略地說明攝持各種道品。調伏六根。十力（Dasabala，如來十力）。四無所畏（catu-vaisaradyani，四無畏）。十八不共法（Avenika-dharma，十八不共佛法）。六通（sadabhijna，六神通）。三明（tisro vidyah，三明）。四攝（catuh-samgraha-vastuni，四攝法）。四辯（catasrah-pratisamvidah，四無礙辯）。陀羅尼（Dharani，總持）。三十二相（dvātrimśat mahāpuruṣa lakṣaṇāni，三十二大丈夫相）。八十隨形好（asiti-anuvyañjanāni，八十隨形好）等等，以及一切法。如何攝持各種道品呢？各種道品中各有舍覺分，正是為佈施所攝持。如果三藏（Tripitaka，三藏）的舍覺分雖然不入理，也是捨身命財。大論說，慈悲喜對於眾生有利益，舍有什麼利益呢？舍能夠具足六度，廣泛利益眾生，這就是大的利益。又舍如膏油，能夠增進五度的光明。所以知道佈施度攝持舍覺。

【English Translation】 English version Not living up to expectations. Thoughts are dull and clumsy, lacking intelligence and cleverness. At this time, wisdom should be used for governance. The various obscurations of the mind also have varying degrees of thickness. For the thin ones, the mind may move, but the body and mouth may not necessarily move. For the thick ones, when the body and mouth move, the mind must have moved first. Since the internal illness is strong, its appearance will manifest externally. If the method of counteracting is used, these illnesses can be removed, which is most appropriate. If counteracting cannot remove them, one should rely on the four followings (following one's own intention, following others' intentions, following the Dharma, following the meaning) to turn around and assist in cultivation. For example, treating stinginess. Some people are happy to practice giving, while others are not happy to practice giving; some people generate good thoughts, while others do not generate good thoughts; some people can break through stinginess by practicing giving, while others cannot break through it; some people can help open wisdom by practicing giving, while others cannot open it. One should skillfully consider, either using counteraction, or turning around, or combining both, or using the ultimate meaning (etc.). Practicing other counteracting methods is also like this. If one only understands assisting the six perfections (Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā) as doing one thing, then one cannot assist cultivation. One should observe that this assistance is inconceivable and can encompass all dharmas, as will be said later. Some people say that speaking of the six perfections is the 'Tong' teaching, and speaking of the ten perfections is the 'Tong' school. This statement is incorrect. The Mahāparinirvāṇa Sūtra clarifies that the six perfections are Buddha-nature. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says that the six perfections are Mahayana. Even one perfection can encompass all dharmas, let alone six perfections? If one understands the principle of opening and closing, there is no taking or discarding. For example, Dhyana (禪那, meditation) has the power of the wisdom of vows, which can open up the Mud-stained Pāramitā; it has the power of supernatural abilities, which can open up the Bala Pāramitā. Dhyana guards the Dhyana perfection. Prajñā (般若, wisdom) has the wisdom of the path, which can open up Upaya-kausalya (漚和俱舍羅, skillful means); and it also has the all-knowing wisdom, which can open up the Jñāna Pāramitā. All-knowing wisdom guards the original name of Prajñā. Separated, they are the ten perfections; combined, they are the six perfections. How can one judge the size based on breadth and brevity? Now it is clarified that the six perfections assist cultivation, encompassing all dharmas completely. Briefly explaining the encompassing of various aspects of the path. Subduing the six senses. The ten powers (Dasabala, 如來十力, the ten powers of a Tathagata). The four fearlessnesses (catu-vaisaradyani, 四無畏, four kinds of fearlessness). The eighteen unshared dharmas (Avenika-dharma, 十八不共法, eighteen unshared qualities of a Buddha). The six superknowledges (sadabhijna, 六神通, six supernatural powers). The three kinds of knowledge (tisro vidyah, 三明, three kinds of knowledge). The four means of attraction (catuh-samgraha-vastuni, 四攝法, four ways of gathering or embracing). The four kinds of eloquence (catasrah-pratisamvidah, 四無礙辯, four kinds of unimpeded eloquence). Dharani (陀羅尼, mantras). The thirty-two marks (dvātrimśat mahāpuruṣa lakṣaṇāni, 三十二相, thirty-two major marks of a great man). The eighty minor marks (asiti-anuvyañjanāni, 八十隨形好, eighty minor marks) and so on, as well as all dharmas. How do they encompass the various aspects of the path? Among the various aspects of the path, each has a component of relinquishment, which is precisely encompassed by giving. If the relinquishment component of the Tripitaka (三藏, the three baskets) does not enter into the principle, it is also relinquishing body, life, and wealth. The Mahāprajñāpāramitāśāstra says that loving-kindness, compassion, and joy are beneficial to sentient beings, what benefit is there in relinquishment? Relinquishment can fulfill the six perfections and broadly benefit sentient beings, which is a great benefit. Furthermore, relinquishment is like ointment, which can increase the light of the five perfections. Therefore, it is known that the perfection of giving encompasses the relinquishment component.

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分也。若通教舍覺分。捨身命財如幻如化三事皆空。此舍覺分亦為檀度所攝也。若別教舍覺分捨身命財中無知。此舍亦為檀度所攝也。若圓教舍覺分舍十法界色身。舍十法界連持之命。舍十法界依報。如是身命財皆不入二邊。何以故。財名六塵。若計六塵可舍。有前人可與。己身能施。如此施者即入六塵有邊。若三事皆空即墮無邊。今觀財即空不入有。觀財即假不入空。不二之舍與生死後際等。離老病死得不壞常住。有邊是生死屬前際。空邊是涅槃屬后際。是二皆空悉不可得。故稱為等。離老死者。前際空故離分段老死。后際空故離變易老死。二死永免故言離也。得不壞常住者即是中道法性。諸佛所師。以法常故諸佛亦常。此常住財無能毀損。常住之身無能繫縛。常住之命不可斷滅。成就究竟檀波羅蜜以自莊嚴。故金剛般若云。初中後日分悉以恒河沙身佈施。不如受持般若一四句偈。當知理觀圓舍乃會道品。檀度所攝也。如此道品舍覺分理觀深微而不存事行。三藏中事施雄猛。剜燈救貿國城妻子。而理觀全無毫末。兩皆有過。今明事檀助破慳蔽進成理觀。豈可相離。若人雖解實相圓舍之觀。撫臆論行涉事慳克。保護財物一毫不捨。辭憚勞苦稱筋計力。不能屈己成他。貪惜壽命豈能諍死讓生。觸事吝著鏗然不動。但解無

【現代漢語翻譯】 現代漢語譯本：分舍。如果通教行人捨棄覺分（菩提分的組成部分），捨棄身命財，視其如幻如化，三事皆空。這種捨棄覺分也被檀那波羅蜜（佈施）所攝。如果別教行人捨棄覺分，捨棄身命財時心中沒有執著。這種捨棄也為檀那波羅蜜所攝。如果圓教行人捨棄覺分，捨棄十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的色身，捨棄十法界連綿不斷的生命，捨棄十法界的依報（生存環境）。如此身命財都不落入二邊（有和無）。為什麼呢？財名為六塵（色、聲、香、味、觸、法）。如果計較六塵可以捨棄，有接受佈施的人，自己能夠施捨，這樣的施捨就落入了六塵的有邊。如果認為三事皆空，就墮入了無邊。現在觀察財的本性即是空，不落入有；觀察財的本性即是假，不落入空。這種不二的捨棄與生死的后際相等，遠離老病死，得到不壞的常住。有邊是生死，屬於前際；空邊是涅槃，屬於后際。有和空這二者皆空，都不可得，所以稱為『等』。遠離老死，是因為前際空，所以遠離分段生死的老死；后際空，所以遠離變易生死的老死。兩種老死永遠免除，所以說『離』。得到不壞的常住，就是中道法性，是諸佛的老師。因為法是常住的，所以諸佛也是常住的。這種常住的財物沒有誰能夠毀壞，常住的身體沒有誰能夠繫縛，常住的生命不可斷滅。成就究竟的檀那波羅蜜來莊嚴自己。所以《金剛般若經》說，初日分、中日分、後日分都用恒河沙數量的身體來佈施，不如受持《般若經》中的一個四句偈。應當知道理觀的圓舍才能契合道品（八正道）。檀那波羅蜜所攝的這種道品舍覺分的理觀深微，但不執著於事相上的行為。三藏教中的事相佈施非常雄猛，比如剜肉燃燈、割肉貿鴿、捨棄國城妻子，但理觀卻完全沒有一絲一毫，這兩種做法都有過失。現在說明事相上的佈施可以幫助破除慳吝的遮蔽，進而成就理觀，兩者怎麼可以分離呢？如果有人雖然理解實相圓舍的觀想，但撫摸著胸口談論行為，涉及事情就變得慳吝刻薄，保護財物一點都不捨棄，推辭勞苦，斤斤計較，不能委屈自己成全他人，貪惜壽命，怎麼能爭著赴死讓別人活？接觸到事情就吝嗇執著，堅硬不動搖，只是理解無

【English Translation】 English version: 'Division. If the Tongjiao (Connecting Teaching) practitioner relinquishes the Juefen (part of Bodhi), abandoning body, life, and wealth, viewing them as illusory and transformative, all three being empty. This relinquishment of Juefen is also encompassed by Dānapāramitā (giving). If the Biejiao (Distinct Teaching) practitioner relinquishes Juefen, abandoning body, life, and wealth without attachment in mind. This relinquishment is also encompassed by Dānapāramitā. If the Yuanjiao (Perfect Teaching) practitioner relinquishes Juefen, abandoning the physical body of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas), abandoning the continuous life of the Ten Dharma Realms, abandoning the dependent retributions (environment) of the Ten Dharma Realms. Thus, body, life, and wealth do not fall into the two extremes (existence and non-existence). Why? Wealth is named the six dusts (form, sound, smell, taste, touch, dharma). If one calculates that the six dusts can be relinquished, there is a recipient of the giving, and oneself is able to give, such giving falls into the extreme of existence of the six dusts. If one considers all three things to be empty, one falls into the extreme of non-existence. Now, observing the nature of wealth as empty, it does not fall into existence; observing the nature of wealth as illusory, it does not fall into emptiness. This non-dual relinquishment is equal to the posterior limit of birth and death, departing from old age, sickness, and death, attaining imperishable permanence. The extreme of existence is birth and death, belonging to the prior limit; the extreme of emptiness is Nirvana, belonging to the posterior limit. Both existence and emptiness are empty, unattainable, hence called 『equal.』 Departing from old age and death is because the prior limit is empty, thus departing from the old age and death of segmented life and death; the posterior limit is empty, thus departing from the old age and death of variational life and death. Both deaths are forever avoided, hence the word 『departing.』 Attaining imperishable permanence is the Middle Way Dharma-nature, the teacher of all Buddhas. Because the Dharma is permanent, so are the Buddhas. This permanent wealth cannot be destroyed, the permanent body cannot be bound, the permanent life cannot be extinguished. Accomplishing ultimate Dānapāramitā to adorn oneself. Therefore, the Diamond Sutra says, 『Giving with bodies as numerous as the sands of the Ganges in the morning, midday, and evening is not as good as receiving and upholding one four-line verse of the Prajna Sutra.』 One should know that the perfect relinquishment of theoretical contemplation aligns with the Bodhi factors (Eightfold Path). The Dānapāramitā-encompassed Bodhi factors' relinquishment of Juefen's theoretical contemplation is profound, but does not cling to behavioral events. The giving of events in the Tripitaka teaching is very vigorous, such as gouging out flesh to light lamps, cutting flesh to redeem doves, abandoning countries, cities, wives, and children, but theoretical contemplation is completely absent, not even a trace. Both approaches have faults. Now, it is explained that giving in events can help break through the obscuration of stinginess, thereby achieving theoretical contemplation. How can the two be separated? If someone understands the contemplation of the perfect relinquishment of reality, but pats their chest and discusses behavior, becoming stingy and harsh when it comes to matters, protecting wealth and not relinquishing even a bit, declining labor, calculating every ounce, unable to humble oneself to fulfill others, greedy for life, how can they contend to die and let others live? When encountering things, they are stingy and attached, firm and unyielding, only understanding no'

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行。如是重蔽何由可破。三解脫門何由可開。今于道場苦到懺悔。生決定心起大誓願。捨身命財決無愛惜。自行此檀又以教他。讚歎檀法隨喜檀者。立此誓已稱十方佛為證為救。心若真實無欺誑者能感如來放檀光明照除慳蔽。思益等(云云)。以蒙光故與諸道品舍覺相應。須一一釋出之。事理既圓能畢竟檀舍。財同糞土身比毒器。命若行雲棄三如唾。慳障既破治道義成。便得解脫。若無因緣寄之行道。應有利益舍若遺芥。是為事油助增道明。開三脫門得見佛性。若不能爾無助治之益。若如上修即應得悟。設不悟者。應自思惟理觀道品。有正業正語正命。此屬尸羅所攝。若三藏正業等乃是慎護威儀。不破不缺不穿不雜。通教正業等不得身口。即事而真乃是隨道無著等戒。別教正業等乃是智所贊自在等戒。圓教正業等皆觀法性即是具足等戒。凈名云。其能如此是名奉律。即此意也。理觀之戒即心而備。雖作此解身口多虧。或今生粗獷或先世遮障未得懺悔。覆我三昧脫門不開。思是事已當自悲愍深生改革。從今日始斷相續心。誓持禁戒事無瑕玷。護持愛惜如保浮囊。終不全身而損戒也。毒龍輸皮全蟻。須陀摩王失國獲偈。自戒化他贊法贊者。大誓不動稱佛名字為證為救。心誠感佛放凈戒光能令毀禁者凈戒光觸時二世罪滅。即

【現代漢語翻譯】 行。如果像這樣的深重遮蔽，要如何才能破除？三種解脫之門，要如何才能開啟？現在於道場中，以極度的痛苦來懺悔，生起堅定的決心，立下宏大的誓願，捨棄身命和財產，決不吝惜。自己實行佈施，又教導他人，讚歎佈施的功德，隨喜佈施的人。立下這個誓願后，稱念十方諸佛作為證明和救助。如果內心真實沒有欺騙，就能感得如來放出佈施的光明，照除慳吝的遮蔽。思益等（如此這般）。因為蒙受光明，所以與各種道品和舍覺相應。需要一一解釋出來。事和理都圓滿，就能徹底地佈施捨棄。錢財如同糞土，身體比作毒器，生命如同浮雲，捨棄三界如同吐唾沫。慳吝的障礙既然破除，修道的意義就成就了，便能得到解脫。如果沒有因緣寄託于修道，應該有利益，捨棄如同丟棄芥菜。這是用事情來加油，幫助增長修道的光明。開啟三種解脫之門，就能得見佛性。如果不能這樣，就沒有幫助修道的益處。如果像上面那樣修行，就應該能夠覺悟。即使沒有覺悟，也應該自己思維理觀道品。有正業、正語、正命，這些屬於尸羅（Śīla，戒律）所攝。如果三藏的正業等，乃是謹慎守護威儀，不破、不缺、不雜。通教的正業等，不涉及身口，即事而真，乃是隨順於道而沒有執著等的戒律。別教的正業等，乃是智慧所讚歎的自在等戒律。圓教的正業等，都是觀照法性，就是具足一切戒律。凈名（Vimalakīrti，維摩詰）說：『其能如此，是名奉律。』就是這個意思。理觀的戒律，即心而具備。雖然這樣解釋，身口卻多有虧損。或者今生粗獷，或者前世有遮障，沒有得到懺悔，覆蓋了我的三昧（Samādhi，禪定），解脫之門無法開啟。思考這些事情后，應當自己悲憫，深深地改革。從今天開始，斷絕相續的心，發誓持守禁戒，事情上沒有瑕疵，護持愛惜戒律如同保護浮囊，終究不會爲了保全身體而損害戒律。毒龍（poison dragon）蛻皮，全蟻（whole ant）。須陀摩王（Sudāma-rāja）失去國家而獲得偈頌。自己持戒，教化他人，讚歎戒法，讚歎持戒的人。宏大的誓願不動搖，稱念佛的名字作為證明和救助。內心真誠，感得佛放出清凈戒光，能夠讓毀犯禁戒的人得到清凈，戒光觸及時，二世的罪業消滅，即

【English Translation】 Alright. If such a heavy obscuration exists, how can it be broken through? How can the three gates of liberation be opened? Now, in the sacred place of enlightenment, I repent with utmost suffering, generating a firm resolve and making a great vow to relinquish body, life, and wealth without any reluctance. I practice generosity myself and also teach others, praising the merit of generosity and rejoicing in those who give. After making this vow, I invoke the Buddhas of the ten directions as witnesses and saviors. If my heart is true and without deceit, I can be moved to receive the light of generosity from the Tathagata (如來, Thus Come One), illuminating and removing the obscuration of stinginess. Such as in the Si Yi (思益, Śrāvakapiṭaka, Disciple's Basket) and others (and so on). Because of receiving the light, I am in accordance with the various qualities of the path and the relinquishment of awareness. It is necessary to explain each one. When both the matter and the principle are complete, one can thoroughly give and relinquish. Wealth is like dung, the body is compared to a poisonous vessel, life is like fleeting clouds, and abandoning the three realms is like spitting out saliva. Once the obstacle of stinginess is broken, the meaning of cultivating the path is accomplished, and one can attain liberation. If there is no cause or condition to entrust to the practice of the path, there should be benefit, relinquishing as if discarding mustard seeds. This is using actions to add oil, helping to increase the light of the path. Opening the three gates of liberation, one can see the Buddha-nature. If one cannot do this, there is no benefit in helping the cultivation of the path. If one cultivates as above, one should be able to awaken. Even if one does not awaken, one should contemplate the qualities of the path through reason. There are Right Action, Right Speech, and Right Livelihood, which are included in Śīla (尸羅, moral discipline). If the Right Action of the Three Baskets (三藏, Tripiṭaka) and others is to carefully guard demeanor, without breaking, lacking, or mixing. The Right Action of the Common Teaching (通教, Tōngjiào) and others does not involve body or speech, but is true in action, following the path without attachment, and so on. The Right Action of the Distinct Teaching (別教, Biéjiào) and others is the unconstrained discipline praised by wisdom, and so on. The Right Action of the Perfect Teaching (圓教, Yuánjiào) and others is to contemplate the nature of reality, which is the complete discipline. Vimalakīrti (凈名, Pure Name) says: 'Those who can do this are called observers of the precepts.' This is the meaning. The precepts of rational contemplation are fully present in the mind. Although explained in this way, the body and speech often have shortcomings. Perhaps one is crude in this life, or there are obstacles from previous lives that have not been repented for, covering my Samādhi (三昧, concentration), and the gate of liberation cannot be opened. After contemplating these things, one should have compassion for oneself and deeply reform. From today onwards, cut off the continuous mind and vow to uphold the precepts without any flaws, protecting and cherishing them as if protecting a floating bladder, never sacrificing the precepts to preserve the body. The poison dragon sheds its skin, the whole ant. King Sudāma (須陀摩王, Sudāma-rāja) loses his kingdom but gains verses. One upholds the precepts oneself, teaches others, praises the precepts, and praises those who uphold the precepts. The great vow does not waver, and one invokes the names of the Buddhas as witnesses and saviors. If the heart is sincere, one can be moved to receive the pure light of the precepts from the Buddha, which can purify those who have broken the precepts. When the light of the precepts touches them, the sins of two lifetimes are extinguished, that is

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與理觀正業相應。一一須釋出之。事理既圓畢竟持戒。入三脫門見於佛性。是名助油以增道明。如上修戒若不入者。當復思惟。是諸道品各有念根。念力。念覺分。正念等。即是忍義。羼提所攝。若三藏正念等是伏忍。通教正念等是柔順忍。別教正念等是無生忍。圓教正念等是寂滅忍。若人念力堅強。瞋恚之賊則不得入。而得入者。或因無念。或念不強而瞋蔽得起。或今世起或前世起。或瞋同行外護或瞋現事。或追緣昔嫌。或初起屑屑。或初即隆盛。若恣瞋毒傾蕩無遺。設不自在如蛇自嚙。瞋障百千法門。豈得恣之而不呵責。當知但有理解未有忍力。既知是已深生改悔發大誓願。卑如江海穢濁歸之。屈如橋樑人馬踐之。當耐勞苦猶如射垛眾箭湊之。無恨無怨如富樓那被罵喜免手乃至被刃喜疾滅。無辜惱者。忍力轉盛。如揩金磨鏡。羼提仙人強軟俱安。自忍化他贊法贊者。大誓不動。稱十方佛為證為救佛放忍光二世瞋障重罪銷滅。得與事理諸念相應。于諸違境忍力成就。是為事油助增道明。若如上修而不入者。當復思惟四種道品各八精進。為毗梨耶所攝。大論云。前三易成不須精進。后二難成必須精進。精進故得三菩提。阿難說精進覺佛即起坐。如大施杼海乃可相應。而今放逸倚臥縱緩忘失本心。無復進力。雖在道場雜

諸惡覺名之為污。日不如日名之為退。退則非進污則非精。何能契理。或先世懈怠罪障覆心。如穴鼻無鉤狂醉越逸。初中后夜不克己競時。薳復遷延稆度日月。當發誓愿刻骨銘心。身命許道推死在前。無量劫來唐愛護惜。今求三昧決定應舍。以夜繼晝呵責過患。行法匪懈端直其身。無復難心苦心。設有病惱不以為患。一生不克歷劫不休。自進化他贊法贊者。稱十方佛為證為救。感佛進光得與理觀八進相應。若與三藏相應即成生生精進。通相應即成生不生精進。別相應即成不生生精進圓相應即成不生不生牢強精進。開涅槃門見於佛性。是為事油助增觀明。精進有通體列體(云云)。若如上修不得悟者。當自思惟理觀道品各有八定。為禪度所攝。但是解心實未證得。雖言根本事定不成。乃至雖言無作定首楞嚴不成。若無定者平地顛墮。或二世散動三昧不開。為是義故一心決果初中后夜身端心寂。疲苦邪想若起疾滅。自禪教他贊法贊者。大誓不動盡命為期。乃至後世不證不止。稱十方佛為明為救。感佛定光散動障破。事禪開發與四觀相應。大論釋禪度先列諸禪法。次明無所得顯波羅蜜相。后廣釋九想八念等。皆于禪中開出。諸禪法甚多。今但取五門為助道也。若禪思時心多覺觀遍緣三毒。當用數息為治。數若不成即知心去。

【現代漢語翻譯】 現代漢語譯本 諸惡覺察后認識到它們被稱為『污』（wū，污垢）。太陽不如一天比一天明亮，這被稱為『退』（tuì，衰退）。衰退就不是進步，污垢就不是純凈。這樣怎麼能契合真理呢？或者前世懈怠，罪業遮蔽內心，就像鼻子上穿了環卻沒有鉤子，狂醉放縱。早晨、中午、夜晚都不剋制自己，爭逐時間，茍且度日，拖延時日。應當發誓，銘記於心，將身命奉獻于道，把死亡置於眼前。無量劫以來，我們都徒然地愛護和珍惜這個身體，現在爲了求得三昧（sānmèi，正定），一定要捨棄它。要以夜繼日地反省自己的過錯，修行佛法不懈怠，端正身心。不要再生起畏難之心和怕苦之心。即使有疾病纏身，也不要把它當作禍患。一生不能證悟，就歷劫修行不止。自我精進，教化他人，讚揚佛法，讚歎修行者。稱念十方諸佛為證明和救助。感應佛光加持，就能與理觀（lǐguān，以智慧觀察真理）的八種進境相應。如果與三藏（sānzàng，經、律、論）相應，就能成就生生世世的精進。與通相應，就能成就生而不生的精進。與別相應，就能成就非生而生的精進。與圓相應，就能成就非生非生的牢固精進。開啟涅槃（nièpán，寂滅）之門，見到佛性。這就是用油來幫助增加觀照的明亮。精進有通體和列體（此處省略）。如果像上面這樣修行而不能證悟，應當反思理觀和道品（dàopǐn，通往覺悟的實踐）各有八種禪定，被禪度（chándù，禪定的修行）所攝持。但這只是理解了，實際上並沒有證得。即使說已經達到了根本事定，實際上並沒有成就。乃至即使說已經達到了無作定（wúzuòdìng，不執著的禪定）和首楞嚴（shǒuléngyán，堅固的禪定），實際上也沒有成就。如果沒有禪定，就像在平地上跌倒一樣。或者兩世散亂，三昧不能開啟。因為這個緣故，要一心決定，早晨、中午、夜晚都要端正身心，保持內心的寂靜。疲憊和邪念如果生起，要迅速滅除。自我禪修，教化他人，讚揚佛法，讚歎修行者。發大誓願，不動搖，以盡生命為期限。乃至後世不證悟就不停止。稱念十方諸佛為光明和救助。感應佛的定光，散亂的障礙就會破除。事禪（shìchán，通過具體事物進行的禪修）開發，就能與四觀（sìguān，四種觀察方法）相應。《大論》（Dàlùn，大智度論）解釋禪度時，先列出各種禪法，然後闡明無所得（wúsuǒdé，不執著）的般若波羅蜜（bōrěbōluómì，智慧到彼岸）的相狀，最後廣泛解釋九想（jiǔxiǎng，九種觀想）和八念（bāniàn，八種憶念）等，都是從禪定中開出的。各種禪法非常多，現在只選取五門作為助道。如果禪思時，內心多有覺觀，普遍緣于貪嗔癡三毒（sāndú，三種煩惱），應當用數息（shùxī，計數呼吸）的方法來對治。如果數息不能成功，就知道心已經散亂了。

【English Translation】 English version The awareness of various evils is called 'defilement' (wū, impurity). The sun being less bright day by day is called 'decline' (tuì, regression). Decline is not progress, and defilement is not purity. How can one be in accord with the truth? Perhaps past lives' negligence and karmic obstacles cover the mind, like a nose pierced without a hook, drunken and unrestrained. Morning, noon, and night, one does not restrain oneself, competing for time, living carelessly, and procrastinating. One should make a vow, engraving it in one's heart, dedicating one's life to the path, placing death before oneself. For countless eons, we have vainly cherished and protected this body; now, to seek samadhi (sānmèi, concentration), one must abandon it. One should reflect on one's faults day and night, practice the Dharma diligently, and straighten one's body and mind. Do not give rise to thoughts of difficulty or fear of suffering. If one cannot attain enlightenment in this life, one should continue to practice through countless eons. One should cultivate oneself, teach others, praise the Dharma, and praise those who practice. Invoke the Buddhas of the ten directions as witnesses and saviors. By responding to the light of the Buddhas, one can be in accord with the eight advancements of rational contemplation (lǐguān, intellectual insight). If one is in accord with the Tripitaka (sānzàng, the three baskets of Buddhist scriptures), one can achieve continuous progress in life after life. Being in accord with the general, one can achieve progress of being born without being born. Being in accord with the specific, one can achieve progress of not being born but being born. Being in accord with the perfect, one can achieve firm progress of not being born and not being born. Opening the gate of Nirvana (nièpán, liberation), one sees the Buddha-nature. This is like using oil to help increase the brightness of contemplation. Progress has general and specific aspects (omitted here). If one practices as above and cannot attain enlightenment, one should reflect on the fact that rational contemplation and the path factors (dàopǐn, practices leading to enlightenment) each have eight kinds of samadhi, which are encompassed by the dhyana (chándù, meditation) practice. However, this is only understanding, and one has not actually attained it. Even if one says one has reached the fundamental samadhi, it is not actually achieved. Even if one says one has reached the non-action samadhi (wúzuòdìng, non-attachment meditation) and the Shurangama (shǒuléngyán, firm meditation), it is not actually achieved. Without samadhi, one is like falling on flat ground. Or one is scattered in two lives, and samadhi cannot be opened. For this reason, one should be determined with one's whole heart, straightening one's body and keeping one's mind still in the morning, noon, and night. If fatigue and evil thoughts arise, one should quickly eliminate them. One should practice meditation oneself, teach others, praise the Dharma, and praise those who practice. Make a great vow, unwavering, with one's life as the limit. One will not stop until one attains enlightenment, even in future lives. Invoke the Buddhas of the ten directions as light and salvation. By responding to the light of the Buddhas' samadhi, the obstacles of scattering will be broken. The development of practical meditation (shìchán, meditation through concrete things) will be in accord with the four contemplations (sìguān, four methods of observation). The Mahaprajnaparamita Shastra (Dàlùn, Great Treatise on the Perfection of Wisdom) explains the dhyana practice by first listing various dhyana methods, then clarifying the aspect of non-attainment (wúsuǒdé, non-attachment) of Prajnaparamita (bōrěbōluómì, perfection of wisdom), and finally extensively explaining the nine thoughts (jiǔxiǎng, nine contemplations) and eight recollections (bāniàn, eight kinds of mindfulness), all of which are derived from dhyana. There are many kinds of dhyana methods, but now only five are selected as aids to the path. If, when meditating, the mind has many perceptions and thoughts, universally clinging to the three poisons of greed, hatred, and delusion (sāndú, three afflictions), one should use the method of counting breaths (shùxī, counting breaths) to counteract them. If counting breaths is not successful, one knows that the mind has wandered.

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去即追還從初更數。防散錄心此為良治。以心住故或發欲界定。乃至七依定皆能入。若不得般若方便成凡夫法。若得方便成摩訶衍。故請觀音云。若數息心定。毛孔見佛住首楞嚴得不退轉。是為數息開解脫門。即與三藏八定相應。乃至與無作八定相應。是為事油助增道明。若緣女色耽湎在懷惑著不離。當用不凈觀為治。觀所愛人初死之相。言語適爾。奄便那去。身冷色變蟲膿流出。不凈臭處穢惡充滿。捐棄冢間如朽敗木。昔所愛重今何所見。是為惡物令我憂勞。既識欲過淫心即息。餘八想亦治淫慾。大論云。多淫者令觀九想。于緣不自在令觀背舍。緣不廣普令觀勝處。不能轉變令觀十一切處。若有怖畏令修八念。皆以不凈為初門。悉治淫火。開解脫門與四種八定相應。助油增明(云云)。若攀緣瞋恚。當用慈心為治。上忍度是通治。今別約慈無量心。餘三心或是樂欲等(云云)。悲無量為對治者。緣眾生苦深起愍傷欲拔其苦。緣此心入定與悲相應。慈者想眾生得樂。緣此心入與慈定相應。喜心者想眾生得樂。生大歡喜。緣此心入與喜定相應。舍心者舍愛憎想住平等觀。緣此心入與舍定相應。得此四定者于諸眾生瞋無從生。下更廣說。若攀緣邪倒。當用因緣觀治之。毗曇以界方便破我。今因緣破我。三世破斷常二世破我

【現代漢語翻譯】 現代漢語譯本 若心已散亂，應立即追回，從最初的數息方法重新開始。防止心念散亂，這是最好的方法。因為心安住于數息，或者能引發欲界定（指色界四禪定之前的定），乃至七依定（指依附於七種事物而生的禪定）都能進入。如果不得般若（智慧）的方便，就成為凡夫之法。如果得到般若的方便，就成為摩訶衍（大乘）。所以請觀音菩薩開示說：『如果通過數息而心入定，就能在每個毛孔中見到佛，安住于首楞嚴三昧（一種強大的禪定），得到不退轉的境界。』這就是數息法開啟解脫之門，與三藏八定（指三藏教義所包含的八種禪定）相應，乃至與無作八定（指無需刻意造作的八種禪定）相應。這是以事相之油來幫助增長道業的光明。 如果緣于女色而沉溺其中，心懷貪戀，執著不捨，應當用不凈觀來對治。觀想所愛之人剛死時的樣子：言語才剛停止，忽然就去世了。身體冰冷，臉色改變，蟲膿流出，不乾淨的臭味，污穢噁心的東西充滿全身。被丟棄在墳墓之間，像朽爛的木頭一樣。以前所愛重的人，現在還有什麼可看的呢？這是噁心的東西，讓我憂愁勞累。既然認識到淫慾的過患，淫心就會止息。其餘的八種觀想也能對治淫慾。《大智度論》說：『淫慾心重的人，應觀九想（九種不凈觀）。對於所緣境不自在的人，應觀背舍（八背舍）。對於所緣境不廣大普遍的人，應觀勝處（八勝處）。不能轉變心念的人，應觀十一切處（十一切處）。』如果心有怖畏，應修八念（八種唸佛法門）。都以不凈觀為入門。全部用來對治淫慾之火，開啟解脫之門，與四種八定相應，幫助油燈增添光明（如前所述）。 如果攀緣瞋恚，應當用慈心來對治。上品的忍辱波羅蜜是通用的對治方法。現在特別針對慈無量心來說。其餘的三種心，或許是樂欲等（如前所述）。悲無量心作為對治方法，是緣于眾生的深重苦難，生起憐憫傷感之心，想要拔除他們的痛苦。緣于這種心而入定，與悲心相應。慈心是想著眾生得到快樂。緣于這種心而入定，與慈定相應。喜心是想著眾生得到快樂，生起極大的歡喜。緣于這種心而入定，與喜定相應。舍心是捨棄愛憎之想，安住于平等觀。緣于這種心而入定，與舍定相應。得到這四種禪定的人，對於一切眾生，瞋恚之心就無從生起。下面會更廣泛地說明。 如果攀緣邪見顛倒，應當用因緣觀來對治。毗曇宗用界（指五蘊）的分析來破除我執。現在用因緣觀來破除我執。用三世（過去、現在、未來）來破除斷見和常見，用二世（過去、現在）來破除我見。

【English Translation】 English version If the mind wanders, it should be immediately brought back and the counting of breaths should be restarted from the beginning. Preventing the mind from scattering is the best remedy. Because the mind dwells in the counting of breaths, one may be able to generate the desire realm samadhi (referring to the samadhi before the four dhyanas of the form realm), and even the seven dependent samadhis (referring to the samadhis that arise dependent on seven things) can be entered. If one does not obtain the expedient of prajna (wisdom), it becomes the dharma of ordinary beings. If one obtains the expedient of prajna, it becomes Mahayana. Therefore, please, Avalokiteshvara (Bodhisattva of Compassion) says: 'If the mind enters samadhi through counting breaths, one can see the Buddha in every pore, abide in the Shurangama Samadhi (a powerful samadhi), and attain the state of non-retrogression.' This is the counting of breaths opening the door of liberation, corresponding to the eight samadhis of the Tripitaka (referring to the eight samadhis contained in the teachings of the Tripitaka), and even corresponding to the eight non-intentional samadhis (referring to the eight samadhis that do not require deliberate effort). This is using the oil of phenomena to help increase the brightness of the path. If one is attached to female beauty, indulging in it, cherishing it, and clinging to it without letting go, one should use the contemplation of impurity as a remedy. Contemplate the appearance of the loved one at the moment of death: the words have just ceased, and suddenly they are gone. The body is cold, the complexion changes, pus and worms flow out, unclean odors, and disgusting things fill the whole body. Discarded in the graveyard, like rotten wood. What is there to see now in the person who was once so loved? This is a disgusting thing that causes me sorrow and toil. Once the faults of lust are recognized, lustful thoughts will cease. The other eight contemplations can also remedy lust. The Mahaprajnaparamita Shastra says: 'Those with strong lustful minds should contemplate the nine aspects of impurity (nine contemplations of impurity). Those who are not at ease with the object of contemplation should contemplate the eight liberations (eight emancipations). Those whose object of contemplation is not vast and universal should contemplate the eight transcendences (eight fields of mastery). Those who cannot transform their minds should contemplate the ten all-encompassing spheres (ten all-pervading spheres).' If there is fear in the mind, one should cultivate the eight recollections (eight mindfulnesses). All begin with the contemplation of impurity. All are used to remedy the fire of lust, opening the door of liberation, corresponding to the four types of eight samadhis, helping the oil lamp to increase its light (as mentioned before). If one clings to anger, one should use loving-kindness as a remedy. The supreme patience paramita is a universal remedy. Now, specifically addressing the immeasurable loving-kindness. The other three minds may be joy, etc. (as mentioned before). Immeasurable compassion as a remedy is to feel deep pity and sorrow for the suffering of sentient beings, wanting to remove their suffering. Entering samadhi based on this mind corresponds to compassion. Loving-kindness is thinking of sentient beings attaining happiness. Entering samadhi based on this mind corresponds to loving-kindness samadhi. Joy is thinking of sentient beings attaining happiness, giving rise to great joy. Entering samadhi based on this mind corresponds to joy samadhi. Equanimity is abandoning thoughts of love and hatred, dwelling in equal observation. Entering samadhi based on this mind corresponds to equanimity samadhi. Those who attain these four samadhis will have no way for anger to arise towards all sentient beings. This will be explained more extensively below. If one clings to wrong views and inversions, one should use the contemplation of dependent origination as a remedy. The Abhidharma school uses the analysis of the elements (skandhas) to break down the ego. Now, the contemplation of dependent origination is used to break down the ego. Using the three times (past, present, future) to break down the views of permanence and annihilation, and using the two times (past, present) to break down the view of self.

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。一念破性。此定若成。即與理觀相應助開涅槃門。若睡障道罪起。即用唸佛觀治之。緣于應佛無相之相。緣相分明破障道罪。見十方佛。與理觀相應開涅槃門。若如上修而不入者。或非其宜當自思惟。理觀之中具四念處。慧根。慧力。擇。喜覺分。正見。正思惟。如是十法智度所攝。此是理觀。此解不明由於二世愚癡迷僻昏覆精神。故令三昧不顯。應當改革發大誓願。令事觀明瞭破四顛倒。諦觀此身從頭至足。但是種子不凈。乃至究竟五種不凈。所謂是身攬他遺體。吐淚赤白二渧和合。托識其中以為體質。是名種子不凈。居二藏間穢濁浹潤。乍懸。乍壓或熱或冷。七日一變十月懷抱。若六皰成就形相具足。日月已滿。轉向產門。大論云。此身非化生亦非蓮華生。但從尿道出。此處卑猥底中廝惡。是名住處不凈。既生出已眠臥糞穢。乳哺將養自小之大。耳貯結聹眼流眵淚。鼻孔垂膿口氣常臭。頭垢重沓如薄糞泥。髀腋酸汗如淋尿灑。衣服著體即如油涂。是名自相不凈。其中唯有屎尿之聚膿聚血聚膏髓等聚。大腸小腸肪𦙽腦膜。筋纏血涂惡露臭處蟲戶所集。盡海水洗不能令凈。論云。此身不如摩羅延山能出旃檀。自小至大性是不凈。譬如糞穢多少俱臭。是名自性不凈。一旦命終假借還本。風去火冷地壞水流。蟲啖鳥啄頭

【現代漢語翻譯】 現代漢語譯本： 『一念破性』（通過一個念頭來體悟自性的空性）。如果這種禪定修習成功，就能與理觀（對真理的觀照）相應，有助於開啟涅槃（Nirvana）之門。如果睡眠成為修道的障礙，或者罪業生起，就用唸佛觀（專注憶念佛陀的觀修方法）來對治。專注于應佛（隨順眾生根器而示現的佛）那無相之相，清晰地觀想佛的形象，以此破除障礙修道的罪業，見到十方諸佛，從而與理觀相應，開啟涅槃之門。如果按照上述方法修習卻無法進入狀態，或許是不適合自己，應當自我反思。 理觀之中具備四念處（四種觀照方法：身念處、受念處、心念處、法念處）、慧根（智慧的根本）、慧力（智慧的力量）、擇法覺支（辨別真偽的能力）、喜覺支（因悟道而產生的喜悅）、正見（正確的見解）、正思惟（正確的思考）。這十種法都屬於智度（智慧的度量）所攝。這就是理觀。如果對這種理解不明白，是由於前世的愚癡、迷惑、邪僻矇蔽了精神，所以導致三昧（Samadhi，禪定）無法顯現。應當痛改前非，發起宏大的誓願，使事觀（從現象入手的觀修）明瞭，破除四顛倒（常、樂、我、凈的顛倒）。 仔細觀察這個身體，從頭到腳，都只是不凈的種子。乃至最終有五種不凈。所謂這個身體，是攝取了他人的遺體，由父母的精血二滴和合而成，寄託神識于其中作為體質，這叫做種子不凈。身體居住在兩個臟器之間，被污穢浸潤，時而懸空，時而受壓，或冷或熱，七天一變，十個月懷抱。如果六個胞胎成就，形相具足，日月已滿，就轉向產門。《大智度論》說，這個身體不是化生，也不是蓮花化生，而是從尿道出來。這個地方卑賤污穢，是名住處不凈。既已出生，就睡臥在糞穢之中，用乳汁哺育將養，從小長大。耳朵里積存耳垢，眼睛裡流出眼屎眼淚，鼻孔里流出膿涕，口裡常常發出臭氣，頭垢堆積如薄薄的糞泥，大腿和腋下的汗液酸臭如淋濕的尿液。衣服穿在身上，就像塗了油一樣。這叫做自相不凈。 身體裡面只有屎尿的積聚，膿血的積聚，脂肪骨髓等的積聚，大腸小腸脂肪腦膜，筋纏血涂，充滿惡臭，是蟲子聚集的地方。即使用盡海水來清洗，也不能使它乾淨。《大智度論》說，這個身體不如摩羅延山（Malayagiri mountain）能出產旃檀（Sandalwood）。從小到大，本性就是不乾淨的。譬如糞穢，無論多少都一樣臭。這叫做自性不凈。一旦生命終結，假借之物歸還原本。風散去，火熄滅，地分解，水流失。蟲子啃食，鳥雀啄食，頭顱...

【English Translation】 English version: 'One thought breaks through the nature' (realizing the emptiness of one's own nature through a single thought). If this Samadhi (meditative state) is accomplished, it will correspond to the 'Principle Contemplation' (contemplation of truth), helping to open the gate of Nirvana (liberation). If sleep becomes an obstacle to the path, or if sins arise, then use the 'Buddha Recitation Contemplation' (a method of focusing on the remembrance of the Buddha) to counteract it. Focus on the formless form of the 'Responsive Buddha' (Buddha appearing according to the capacity of sentient beings), clearly visualize the Buddha's image, thereby eliminating the sins that obstruct the path, seeing the Buddhas of the ten directions, thus corresponding to the 'Principle Contemplation' and opening the gate of Nirvana. If one practices as described above but cannot enter the state, perhaps it is not suitable for oneself, and one should reflect on oneself. Within the 'Principle Contemplation' are the Four Foundations of Mindfulness (contemplation of body, sensation, mind, and phenomena), the Root of Wisdom, the Power of Wisdom, the Discriminative Faculty of Enlightenment (ability to distinguish between truth and falsehood), the Joyful Faculty of Enlightenment (joy arising from enlightenment), Right View, and Right Thought. These ten dharmas (teachings) are all encompassed by the Perfection of Wisdom. This is the 'Principle Contemplation'. If this understanding is not clear, it is due to the foolishness, delusion, and perversity that have obscured the spirit in previous lives, thus causing Samadhi (meditative state) not to manifest. One should repent and make great vows, so that the 'Phenomenal Contemplation' (contemplation starting from phenomena) becomes clear, breaking through the Four Inversions (the inversions of permanence, pleasure, self, and purity). Carefully observe this body, from head to toe, it is only an impure seed. And ultimately, there are five kinds of impurity. This body is composed of the remains of others, formed by the combination of the sperm and blood of parents, entrusting consciousness within it as its substance, this is called 'Impurity of Seed'. The body resides between two organs, soaked in filth, sometimes suspended, sometimes pressed, sometimes hot, sometimes cold, changing every seven days, embraced for ten months. If the six embryos are formed, the form is complete, the days and months are full, then it turns towards the birth canal. The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that this body is not born by transformation, nor is it born from a lotus flower, but comes out of the urethra. This place is base and filthy, this is called 'Impurity of Dwelling Place'. Having been born, it sleeps in filth, nourished with milk, growing from small to large. The ears store earwax, the eyes shed tears and eye mucus, the nostrils drip pus, the mouth always emits a foul odor, the scalp accumulates like thin dung, the sweat of the thighs and armpits is sour like wet urine. Clothes worn on the body are like being coated with oil. This is called 'Impurity of Self-Appearance'. Inside the body, there are only accumulations of feces and urine, accumulations of pus and blood, accumulations of fat and marrow, the large intestine, small intestine, fat membrane, brain membrane, tendons wrapped in blood, full of stench, a place where insects gather. Even if all the seawater is used to wash it, it cannot be made clean. The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says that this body is not like the Malayagiri mountain, which can produce sandalwood. From small to large, its nature is impure. Like feces, no matter how much or how little, it is all smelly. This is called 'Impurity of Self-Nature'. Once life ends, the borrowed things return to their origin. The wind disperses, the fire extinguishes, the earth decomposes, the water flows away. Worms eat, birds peck, the head...

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手分離盈流於外。三五里間逆風聞臭。惡氣腥臊沖人鼻息。惡色黮瘀污人眼目。劇于死狗。是名究竟不凈。如是五種皆是實觀。非得解觀。那忽于中計以為凈。好衣美食愛護將養。摩頭拭頸保此毒身。譬如蜣螂丸鹿糞穢。人亦如是。愛重此身至死不厭。不可搪觸。養此身故造種種罪。若知過患始終不凈。能破凈倒也又復當知四大成身。二上二下互相違返。地遏水水爛地。風散地地遮風。水滅火火煎水。更相侵害如篋盛四蛇。癰瘡刺箭常自是苦。有何可樂。加以飢渴寒熱鞭打繫縛。生老病死。是為苦苦。四大相侵互相破壞。是為壞苦。唸唸流炎是為行苦。于下苦中橫生樂想。若見苦相分明。如瘡中刺。介介常痛。不於此身生一念樂倒。又復當觀過去無明善惡諸業。驅縛心識逼入胎獄。如系鳥在籠欲去不得。心識亦爾。籠以四大系以得繩。心在色籠無處不至。業繩未斷去已復還。籠破系斷即去不反。空籠而存。此壞彼成出籠入籠。印壞文成無一念住。又風氣依身名出入息。此息遷謝。出不保入。毗曇云。命是非色非心法。大集云。出入息名壽命。一息不返即名命終。比丘白佛。不保七日乃至不保出入息。佛言。善哉。善修無常。又觀諸業。猶如怨家如烏競肉。經云。剎那起惡殃墜無間。促促時節尚成重業。何況長夜惡念。

業則無邊。業如怨責常伺人便。若正償此責餘業不牽。償稍欲畢餘業爭撮。去住無期。無常殺鬼不擇豪賢。危脆不堅難可恃怙。云何安然規望百歲。四方馳求貯積聚斂。聚斂未足溘然長往。所有產貨徒為他有。冥冥獨逝誰訪是非。或出家人知解溢胸。或精進滅火。而不悟無常。諺云。可憐無五媚精進無道心。此之謂也。若覺無常過於暴水猛風掣電。山海空市無逃避處。如此觀已心大怖畏。眠不安席食不甘哺。如救頭然。白駒烏免日夜奔競。以求出要。豈復貪著世財結構諸有。作無益事造生死業耶。頓絕羈鎖超然直去。如野干絕透爭出火宅早求免濟。是為破常倒。

摩訶止觀卷第七(上)

摩訶止觀卷第七(下)

隋天臺智者大師說

門人灌頂記

又復當觀無量劫來。多約名色及以想行而計我人。若其執作忽聞贊罵。云贊罵我。立行住坐臥一切事物皆計於我。如膠涂手隨執隨著。經云。凡夫若離我心無有是處。若遭貧窮失於本心。亦計我不息。若得富貴恣勢縱毒酷害天下。赫怒隆盛怨枉無辜。諸業興起皆我所為。誰代當者。逆風執火豈不燒手。如彼夜房謂言有鬼。天明照了乃本舊人。又無智慧故計言有我。以慧觀之實無有我。我在何處。頭足支節一一諦觀。了不見我。何處有人及以眾生

【現代漢語翻譯】 現代漢語譯本：業是無邊無際的。業就像一個怨家，總是伺機報復。如果專心償還這個業債，其他的業就不會牽連過來。如果償還稍微有些進展，其他的業就會爭先恐後地來干擾。生死去來沒有期限。無常的殺鬼不會選擇富貴或賢能的人。生命危脆不堅固，難以依賴。怎麼能安心地期望活到百歲呢？四處奔波，追求貯藏積聚財富。財富還沒積聚足夠，突然就去世了。所有的財產都白白地歸別人所有。孤零零地獨自離去，誰來過問是非呢？有些人出家修行，自以為懂得很多道理，有些人精進地滅除煩惱，卻不明白無常的道理。俗話說，『可憐沒有智慧，精進卻沒有道心』，說的就是這種情況。如果覺悟到無常比暴雨、狂風、閃電還要迅速，那麼山川大海、繁華都市都沒有逃避的地方。這樣觀察之後，內心就會感到極大的恐懼。睡覺也睡不安穩，吃飯也吃不出滋味，就像要撲滅頭上的火焰一樣。像白色的駿馬和烏黑的兔子一樣，日夜不停地奔跑，以求得解脫。哪裡還會貪戀世間的財富，建造各種住所，做無益的事情，造作生死的惡業呢？應該立刻斬斷束縛，超脫地徑直離去，就像野干（一種野獸）掙脫束縛，爭先恐後地逃出火宅一樣，及早尋求解脫。這就是破除常的顛倒。

摩訶止觀卷第七(上)

摩訶止觀卷第七(下)

隋朝天臺智者大師說

門人灌頂記錄

此外，還應當觀察，從無量劫以來，大多是根據名色（nāma-rūpa，五蘊中的兩種，名指精神現象，色指物質現象）以及想行（saṃskāra，意志和行動）來計度有『我』和『人』。如果執著於此，一旦聽到讚揚或謾罵，就說『讚揚或謾罵我』。站立、行走、坐臥，一切事物都認為是『我』的。就像用膠水塗在手上，隨便拿起什麼都會被粘住。經書上說，『凡夫如果離開了我心，就沒有存在的地方。』如果遭遇貧窮，失去了本來的心，也會不停地計較『我』。如果得到富貴，就放縱自己的權勢，殘酷地迫害天下百姓，怒氣衝衝，冤枉無辜的人。各種惡業興起，都認為是『我』所做的，誰能代替承擔呢？逆風拿著火把，難道不會燒到手嗎？就像在黑暗的房間里，以為有鬼，天亮之後照亮一看，原來是原來的舊人。又因為沒有智慧，所以計較說有『我』。用智慧來觀察，實際上沒有『我』。『我』在哪裡呢？仔細觀察頭、腳、四肢，都看不到『我』。哪裡有『人』以及眾生呢？

【English Translation】 English version: Karma is boundless. Karma is like an enemy, always waiting for an opportunity to retaliate. If you focus on repaying this karmic debt, other karmas will not be involved. If the repayment makes a little progress, other karmas will rush to interfere. There is no time limit for coming and going in birth and death. The impermanent killing ghost does not choose the rich or the virtuous. Life is fragile and insecure, difficult to rely on. How can you safely expect to live to be a hundred years old? Running around, pursuing the storage and accumulation of wealth. Before the wealth is accumulated enough, you suddenly pass away. All the property is in vain for others to own. Alone and lonely, who will ask about right and wrong? Some people leave home to practice, thinking they understand many principles, and some people diligently extinguish afflictions, but do not understand the principle of impermanence. As the saying goes, 'It is a pity to have no wisdom, and diligence without a mind for the Dharma,' which is what this means. If you realize that impermanence is faster than torrential rain, violent wind, and lightning, then there is no place to escape in mountains, seas, or bustling cities. After observing in this way, the heart will feel great fear. You can't sleep peacefully, and you can't taste the food, just like putting out the fire on your head. Like white horses and black rabbits, running day and night to seek liberation. How can you still be greedy for worldly wealth, build various dwellings, do useless things, and create evil karma of birth and death? You should immediately cut off the shackles, transcend and go straight away, just like a jackal (a kind of wild animal) breaking free from its shackles, rushing to escape from the burning house, and seeking liberation as soon as possible. This is to break the inversion of permanence.

Mahā Zhǐguān Scroll 7 (Part 1)

Mahā Zhǐguān Scroll 7 (Part 2)

Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by his disciple Guanding

Furthermore, one should also observe that from countless kalpas (aeons) ago, most people have been measuring 'I' and 'person' based on nāma-rūpa (name and form, the two of the five skandhas, nāma refers to mental phenomena, and rūpa refers to material phenomena) and saṃskāra (volition and action). If one is attached to this, once hearing praise or abuse, one says 'Praise or abuse me'. Standing, walking, sitting, lying down, everything is considered 'mine'. It's like applying glue to your hand, whatever you pick up will be stuck. The scriptures say, 'If ordinary people leave the mind of 'I', there is no place to exist.' If one encounters poverty and loses one's original mind, one will also constantly calculate 'I'. If one obtains wealth and power, one will indulge one's power, cruelly persecute the people of the world, be furious, and wrong innocent people. All kinds of evil karma arise, all of which are considered to be done by 'I', who can bear it on behalf of me? Holding a torch against the wind, wouldn't it burn your hand? It's like in a dark room, thinking there is a ghost, but after the light shines in the morning, it turns out to be the old person. Also, because there is no wisdom, one calculates that there is 'I'. Observing with wisdom, there is actually no 'I'. Where is 'I'? Carefully observing the head, feet, and limbs, one cannot see 'I'. Where are 'people' and sentient beings?

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。業力機關假為空聚。從眾緣生無有宰主。如宿空亭二鬼爭尸。如此觀時我倒休息。若修四觀破四顛倒。道心郁起生大怖畏。如為怨逐如叛怨國。如行險道唸唸周慞祇求出路。獐聞獵圍霍驚絕走。雖遇水草何暇飲啖。志在免脫。聲聞如是。若鹿透圍小得免難。並馳並顧。悲鳴呦咽痛戀本群。雖復踟躕更知何益。茹氣吞聲銜悲前進。緣覺如是。自出生死愍念眾生。雖悲悼哀傷不能救拔。若大象王雖聞圍合不忍獨去。自知力大堪遮刀箭守護其子。令群安隱得免傷害。菩薩如是。無常無我諸觀明時。怖畏切心如蹈水火。又起慈悲如母念子。眾生盲冥不覺苦燒。我今云何棄之獨去。安耐生死。以智方便教化淳熟作得度因緣。于自功德法身慧命展轉增長。有緣機熟即坐道場成佛。與眾生共出三界。如彼大象自他俱安。若小象子雖捍刀箭。必為所中自他無益。初心菩薩欲入生死。生死觸之失退善根法身破壞。雖然發大悲心功德可嘆。故菩薩雖怖生死。而恒求善本荷負眾生。不同二乘。雖住生死非貪五欲。但為兼濟不同凡夫。經云。不住調伏不住不調伏。雖知無我而誨人不倦。雖知涅槃而不永滅。雖知不凈不說厭離。即此義也。多修六度功德善本。似羊身肥。勤觀無常諸惡業壞。恒被狼怖如羊無脂。是名修事般若相。自行教他贊法贊

【現代漢語翻譯】 業力機關假為空聚：業力的運作機制實際上是虛假的，只是各種因緣聚合在一起。 從眾緣生無有宰主：一切都由眾多因緣和合而生，沒有主宰者。 如宿空亭二鬼爭尸：就像在空曠的亭子里，兩個鬼爭奪一具屍體。 如此觀時我倒休息：這樣觀察時，『我』的顛倒執著就能止息。 若修四觀破四顛倒：如果修習四念處觀，就能破除四種顛倒。 道心郁起生大怖畏：修道之心生起，會產生巨大的怖畏。 如為怨逐如叛怨國：就像被仇敵追趕，或者背叛了敵國。 如行險道唸唸周慞祇求出路：就像走在危險的道路上，每時每刻都感到焦慮不安，只求找到出路。 獐聞獵圍霍驚絕走：獐子聽到獵人圍捕，驚恐萬分，拚命逃跑。 雖遇水草何暇飲啖：即使遇到水草，也沒有時間飲用吃食。 志在免脫：一心只想逃脫。 聲聞如是：聲聞乘的修行者就是這樣。 若鹿透圍小得免難：如果鹿突破包圍圈，稍微得以免除災難。 並馳並顧：一邊奔跑一邊回頭看。 悲鳴呦咽痛戀本群：悲傷地鳴叫，哽咽著，痛苦地眷戀著原來的群體。 雖復踟躕更知何益：即使徘徊不前，又有什麼用呢？ 茹氣吞聲銜悲前進：忍氣吞聲，含著悲傷前進。 緣覺如是：緣覺乘的修行者就是這樣。 自出生死愍念眾生：自己脫離了生死輪迴，但憐憫眾生。 雖悲悼哀傷不能救拔：雖然悲傷哀悼，卻無法救拔他們。 若大象王雖聞圍合不忍獨去：如果象王聽到圍捕，不忍心獨自離去。 自知力大堪遮刀箭守護其子：它知道自己力氣大，能夠抵擋刀箭，保護自己的孩子。 令群安隱得免傷害：讓象群安全，免受傷害。 菩薩如是：菩薩就是這樣。 無常無我諸觀明時：當無常、無我等觀修明晰時。 怖畏切心如蹈水火：怖畏之心迫切，就像踩在水火之中。 又起慈悲如母念子：又生起慈悲心，就像母親思念孩子。 眾生盲冥不覺苦燒：眾生盲昧無知，不覺察到被痛苦燃燒。 我今云何棄之獨去：我現在怎麼能拋棄他們獨自離去呢？ 安耐生死：怎能忍受生死輪迴？ 以智方便教化淳熟作得度因緣：用智慧和方便法門教化眾生，使他們成熟，為他們創造得度的因緣。 于自功德法身慧命展轉增長：在自己的功德、法身、慧命方面不斷增長。 有緣機熟即坐道場成佛：當有緣眾生的機緣成熟時，就坐道場成佛。 與眾生共出三界：與眾生一起脫離三界。 如彼大象自他俱安：就像那隻大象，自己和他人都能得到安穩。 若小象子雖捍刀箭：如果小象抵擋刀箭。 必為所中自他無益：必定會被射中，對自己和他人都沒有好處。 初心菩薩欲入生死：初發心的菩薩想要進入生死輪迴。 生死觸之失退善根法身破壞：被生死觸碰，就會失去退失善根，法身也會被破壞。 雖然發大悲心功德可嘆：雖然發了大悲心，功德值得讚歎。 故菩薩雖怖生死：所以菩薩雖然害怕生死。 而恒求善本荷負眾生：但總是尋求善的根本，荷負眾生。 不同二乘：和二乘不同。 雖住生死非貪五欲：雖然住在生死中，但不是貪戀五欲。 但為兼濟不同凡夫：只是爲了兼濟眾生，和凡夫不同。 經云：不住調伏不住不調伏：經書上說：不住于調伏，也不住于不調伏。 雖知無我而誨人不倦：雖然知道無我，但教誨他人從不厭倦。 雖知涅槃而不永滅：雖然知道涅槃，但不永遠滅度。 雖知不凈不說厭離：雖然知道不凈，但不說厭離。 即此義也：就是這個意思。 多修六度功德善本：多多修習六度，積累功德善本。 似羊身肥：就像羊的身體肥壯。 勤觀無常諸惡業壞：勤奮地觀察無常，各種惡業就會壞滅。 恒被狼怖如羊無脂：經常被狼嚇唬，就像羊沒有脂肪一樣。 是名修事般若相：這就是修事般若的相。 自行教他贊法讚：自己修行，教導他人，讚歎佛法。

【English Translation】 Modern English Version: The mechanism of karma is falsely an aggregation of emptiness: The operation of karma is actually false, merely a collection of various conditions. Arising from numerous causes and conditions, there is no sovereign: Everything arises from the combination of numerous causes and conditions; there is no ruler or controller. Like two ghosts fighting over a corpse in an empty pavilion: It's like two ghosts fighting over a corpse in a deserted pavilion. When observing in this way, the inverted 'self' rests: When observing in this way, the inverted clinging to 'self' ceases. If cultivating the Four Contemplations, breaking the Four Inversions: If one cultivates the Four Foundations of Mindfulness, one can break through the Four Inversions. The mind of the Path arises, generating great fear: When the mind of the Path arises, it generates great fear. Like being chased by an enemy, like betraying a hostile country: Like being chased by an enemy or betraying a hostile country. Like walking a dangerous path, every thought filled with anxiety, only seeking a way out: Like walking on a dangerous path, every moment filled with anxiety, only seeking a way out. A deer hears the hunter's encirclement, startled and running for its life: A deer hears the hunter's encirclement, startled and running for its life. Even encountering water and grass, there is no time to drink or eat: Even encountering water and grass, there is no time to drink or eat. The mind is set on escaping: The mind is set on escaping. Such is the Śrāvaka (Hearer): Such is the practitioner of the Śrāvaka vehicle (Hearer). If a deer breaks through the encirclement, it barely escapes difficulty: If a deer breaks through the encirclement, it barely escapes difficulty. Running and looking back: Running and looking back. Sadly crying, choking, painfully attached to its original group: Sadly crying, choking, painfully attached to its original group. Even if hesitating, what benefit is there?: Even if hesitating, what benefit is there? Swallowing air, suppressing voice, advancing with sorrow: Swallowing air, suppressing voice, advancing with sorrow. Such is the Pratyekabuddha (Solitary Buddha): Such is the practitioner of the Pratyekabuddha vehicle (Solitary Buddha). Having emerged from birth and death, they pity sentient beings: Having emerged from birth and death, they pity sentient beings. Though saddened and grieving, they cannot rescue them: Though saddened and grieving, they cannot rescue them. If a great elephant king hears the encirclement, it cannot bear to leave alone: If a great elephant king hears the encirclement, it cannot bear to leave alone. Knowing its strength is great, it can block swords and arrows, protecting its offspring: Knowing its strength is great, it can block swords and arrows, protecting its offspring. Allowing the group to be safe and avoid harm: Allowing the group to be safe and avoid harm. Such is the Bodhisattva: Such is the Bodhisattva. When the contemplations of impermanence and no-self are clear: When the contemplations of impermanence and no-self are clear. Fear cuts the heart like treading on water and fire: Fear cuts the heart like treading on water and fire. Also arising is compassion, like a mother thinking of her child: Also arising is compassion, like a mother thinking of her child. Sentient beings are blind and ignorant, unaware of being burned by suffering: Sentient beings are blind and ignorant, unaware of being burned by suffering. How can I abandon them and leave alone?: How can I abandon them and leave alone? How can I endure birth and death?: How can I endure birth and death? Using skillful means of wisdom to teach and ripen, creating causes and conditions for liberation: Using skillful means of wisdom to teach and ripen, creating causes and conditions for liberation. In one's own merit, Dharma body, and wisdom-life, continuously growing: In one's own merit, Dharma body, and wisdom-life, continuously growing. When the conditions of those with affinity are ripe, one sits in the Bodhi-mandala and becomes a Buddha: When the conditions of those with affinity are ripe, one sits in the Bodhi-mandala and becomes a Buddha. Together with sentient beings, emerging from the Three Realms: Together with sentient beings, emerging from the Three Realms. Like that great elephant, both self and others are at peace: Like that great elephant, both self and others are at peace. If a small elephant cub defends against swords and arrows: If a small elephant cub defends against swords and arrows. It will surely be hit, benefiting neither self nor others: It will surely be hit, benefiting neither self nor others. A Bodhisattva with initial aspiration wants to enter birth and death: A Bodhisattva with initial aspiration wants to enter birth and death. Touching birth and death, one loses and regresses from good roots, the Dharma body is destroyed: Touching birth and death, one loses and regresses from good roots, the Dharma body is destroyed. Although generating great compassion, the merit is admirable: Although generating great compassion, the merit is admirable. Therefore, although a Bodhisattva fears birth and death: Therefore, although a Bodhisattva fears birth and death. They constantly seek the root of goodness, bearing the burden of sentient beings: They constantly seek the root of goodness, bearing the burden of sentient beings. Different from the Two Vehicles: Different from the Two Vehicles. Although dwelling in birth and death, they are not greedy for the five desires: Although dwelling in birth and death, they are not greedy for the five desires. Only for the sake of benefiting others, different from ordinary people: Only for the sake of benefiting others, different from ordinary people. The Sutra says: 'Not dwelling in taming, not dwelling in not-taming': The Sutra says: 'Not dwelling in taming, not dwelling in not-taming.' Although knowing no-self, they are tireless in teaching others: Although knowing no-self, they are tireless in teaching others. Although knowing Nirvana, they do not eternally extinguish: Although knowing Nirvana, they do not eternally extinguish. Although knowing impurity, they do not speak of aversion: Although knowing impurity, they do not speak of aversion. This is the meaning: This is the meaning. Cultivating the Six Perfections, accumulating merit and good roots: Cultivating the Six Perfections, accumulating merit and good roots. Like a sheep with a fat body: Like a sheep with a fat body. Diligently contemplating impermanence, all evil karma is destroyed: Diligently contemplating impermanence, all evil karma is destroyed. Constantly being frightened by wolves, like a sheep without fat: Constantly being frightened by wolves, like a sheep without fat. This is called the aspect of practice-related Prajna (wisdom): This is called the aspect of practice-related Prajna (wisdom). Practicing oneself, teaching others, praising the Dharma, praising: Practicing oneself, teaching others, praising the Dharma, praising.

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者稱十方佛為證為救。諸佛威加離障解脫。即與四種十慧相應。是為事油助增道明(云云)。若全無理觀又無事懺。輒望佛印希利規名。若佛印者無有是處。若理觀無間借事破蔽。真實心懺。印有是處。所以須事助道者。如二萬億佛所繫珠。中忘大乘即不以大化。更六百劫以小起之。令怖畏生死漸向父舍。故知應借小助大。又佛初欲大化諸佛不印。若思方便即稱善哉。如富家子病應用黃龍湯。父母豈惜好藥。宜強之耳。服已病差。佛有本願令眾如我。豈惜大乘。事不獲已逗機對治。助道開門。義亦如是。問曰。不修助道三昧不成。六度應勝道品耶。答。此有三句。六度破道品道品破六度。六度修道品道品修六度。六度即道品道品即六度。如上道品不能契真。若修六度即能破蔽。豈非六度破道品。有時六度不能到彼岸。若修道品即得悟入。是為道品破六度。若修六度。先破六蔽。進修道品任運可成。是為六度修道品。如上所說。即是道品修六度。六度道品相即者。檀即摩訶衍。四念處亦即摩訶衍。檀與道品無二無別。不可得故。通論諸法於行無益互有相破。於行有益互有相修。約理互有相即。若四諦因緣有無非有無。廣歷一切法皆有三番。若得此意自在說(云云)。云何六度攝調伏諸根義。若六根不受六塵。即合諸道品

【現代漢語翻譯】 現代漢語譯本： 稱念十方諸佛，是爲了請他們作為見證和救助。仰仗諸佛的威神之力，可以遠離業障，得到解脫。這樣就與四種十慧相應。這就是通過事相上的修行，如同油能幫助燈火一樣，來增進修道的明亮（如前所述）。如果完全沒有理觀，又沒有事相上的懺悔，卻希望得到佛的印可，希求利益，追求名聲，那麼佛的印可是不可能得到的。如果通過理觀，不斷地藉助事相上的修行來破除遮蔽，以真實的心來懺悔，那麼佛的印可是可以得到的。所以需要事相上的修行來輔助修道，就像二萬億佛所繫唸的寶珠一樣。如果中間忘記了大乘佛法，就不能用大乘佛法來教化，需要經過六百劫的時間，從小乘佛法開始引導，使他們對生死產生怖畏，逐漸走向父親的家。所以要知道應該藉助小乘佛法來輔助大乘佛法。又如佛最初想要用大乘佛法教化眾生時，諸佛並沒有印可，如果考慮到方便法門，就稱讚說『善哉』。就像富家子弟生病了，應該用黃龍湯來治療，父母怎麼會吝惜好藥呢？應該強迫他服用。服藥后病就好了。佛有本來的願望，要讓眾生都像自己一樣，怎麼會吝惜大乘佛法呢？只是因為情況不允許，所以才隨機應變，用對治的方法來輔助修道，打開方便之門。道理也是這樣。有人問：如果不修助道三昧，六度（佈施、持戒、忍辱、精進、禪定、智慧）就不能勝過道品（三十七道品）嗎？回答：這裡有三種情況。六度破道品，道品破六度；六度修道品，道品修六度；六度即道品，道品即六度。如上面所說，如果道品不能契合真理，如果修六度就能破除遮蔽，這難道不是六度破道品嗎？有時修六度不能到達彼岸，如果修道品就能證悟入道，這就是道品破六度。如果修六度，先破除六種蔽障，進而修道品，自然就能成就，這就是六度修道品。如上面所說，就是道品修六度。六度與道品相互即是，佈施（檀）就是摩訶衍（大乘），四念處也即是摩訶衍。佈施與道品沒有兩樣，沒有差別，因為都是不可得的。總的來說，對於修行沒有益處的諸法，會互相破斥；對於修行有益處的諸法，會互相輔助。從理上來說，會互相即是。如果四諦、因緣、有無、非有非無，廣泛地歷數一切法，都有這三種情況。如果領會了這個意思，就能自在地說法（如前所述）。如何用六度來攝受調伏諸根呢？如果六根不接受六塵，就符合諸道品。

【English Translation】 English version: Reciting the names of Buddhas in the ten directions is to invite them as witnesses and saviors. Relying on the majestic power of the Buddhas, one can be free from karmic obstacles and attain liberation. This corresponds to the four kinds of ten wisdoms. This is using practice in phenomena, like oil helping a lamp, to enhance the brightness of the path of cultivation (as mentioned before). If there is no intellectual contemplation at all, and no repentance in phenomena, yet one hopes to receive the Buddha's approval, seeks benefits, and pursues fame, then the Buddha's approval is impossible to obtain. If through intellectual contemplation, one constantly uses practice in phenomena to break through obscurations, and repents with a true heart, then the Buddha's approval can be obtained. Therefore, it is necessary to have practice in phenomena to assist cultivation, just like the jewel cherished by twenty trillion Buddhas. If one forgets the Mahayana (Great Vehicle) in the middle, one cannot use the Mahayana to teach and transform, and it takes six hundred kalpas (aeons) to start with the Hinayana (Small Vehicle), causing them to fear birth and death and gradually move towards the father's home. Therefore, one should know that one should use the Hinayana to assist the Mahayana. Furthermore, when the Buddha initially wanted to teach sentient beings with the Mahayana, the Buddhas did not approve. If one considers expedient means, they would praise 'Excellent!' It's like when a wealthy family's son is sick and should be treated with Yellow Dragon Soup, how could the parents be stingy with good medicine? They should force him to take it. After taking the medicine, the illness is cured. The Buddha has an original vow to make all beings like himself, how could he be stingy with the Mahayana? It's just that the situation does not allow it, so he adapts to the situation and uses remedial methods to assist cultivation and open the door of convenience. The principle is also like this. Someone asks: If one does not cultivate the auxiliary Samadhi (concentration), can the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) not surpass the Bodhipaksika-dharmas (thirty-seven factors of enlightenment)? Answer: There are three situations here. The Six Paramitas break the Bodhipaksika-dharmas, the Bodhipaksika-dharmas break the Six Paramitas; the Six Paramitas cultivate the Bodhipaksika-dharmas, the Bodhipaksika-dharmas cultivate the Six Paramitas; the Six Paramitas are the Bodhipaksika-dharmas, the Bodhipaksika-dharmas are the Six Paramitas. As mentioned above, if the Bodhipaksika-dharmas cannot accord with the truth, if one cultivates the Six Paramitas, one can break through obscurations, isn't this the Six Paramitas breaking the Bodhipaksika-dharmas? Sometimes cultivating the Six Paramitas cannot reach the other shore, if one cultivates the Bodhipaksika-dharmas, one can realize and enter the path, this is the Bodhipaksika-dharmas breaking the Six Paramitas. If one cultivates the Six Paramitas, first breaking through the six obscurations, and then cultivates the Bodhipaksika-dharmas, one can naturally achieve it, this is the Six Paramitas cultivating the Bodhipaksika-dharmas. As mentioned above, this is the Bodhipaksika-dharmas cultivating the Six Paramitas. The Six Paramitas and the Bodhipaksika-dharmas are mutually identical, Dana (generosity) is the Mahayana, the Four Foundations of Mindfulness are also the Mahayana. Generosity and the Bodhipaksika-dharmas are not two, there is no difference, because they are all unattainable. Generally speaking, dharmas that are not beneficial to practice will mutually refute each other; dharmas that are beneficial to practice will mutually assist each other. In terms of principle, they will be mutually identical. If the Four Noble Truths, Dependent Origination, existence and non-existence, non-existence and non-non-existence, extensively enumerate all dharmas, there are these three situations. If one understands this meaning, one can speak freely (as mentioned before). How can the Six Paramitas be used to subdue and tame the senses? If the six senses do not receive the six sense objects, then they are in accordance with the Bodhipaksika-dharmas.

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中舍除覺分。即是檀度調伏諸根也。六根不為六塵所傷即合道品正業正語正命。即是戒度調伏諸根也。違情六塵安忍不動。即合道品四種之念。是名忍度調伏諸根也。守護根塵常不懈怠。即合道品八種精進。是名進度調伏諸根。定心不亂不為六塵所惑。即合道品八種之定。是名禪度調伏諸根。知六塵無常苦空寂滅。即合道品十種之慧。是名智度調伏諸根也。此乃三藏調伏諸根滿足六度。複次知眼空不受眼。色空不受色。根塵空故。名常舍行。乃至意空不受意。法空不受法名常舍行。即合道品除舍覺分。是名檀度調伏諸根。色空不能傷眼空。眼空不能傷色空。乃至法空不得意便。意空不得法便。即合道品正語正業正命。是名尸度調伏諸根。又眼色空故。則無違無順無忍不忍。乃至意法空故。無違無順無忍不忍。即合道品四種之念。是名忍度調伏諸根。眼色常空無不空時。如是習應與般若相應。乃至意法常空無不空時。是名與般若相應。即合道品八種精進。是名進度調伏諸根。眼色空故不亂不味。乃至意法空故不亂不味。即合道品諸定。是名禪度調伏諸根。眼色空故不愚不智。乃至意法空故不愚不智。即合道品十種之智。是名智度調伏諸根。此是通教調伏諸根滿足六度也。若眼色具十法界。十法界各有果報勝劣不同。各各

修因深淺有異。因果無量不可窮盡。除卻無知分別法相無所受著。乃至意法具十法界分別無著。即合道品除舍覺分。是名檀度調伏諸根。分別眼色乃至意法無量相貌。未曾差機傷他善根。自亦不為無量根塵所傷。即合道品正業語命。是名戒度調伏諸根。又於十界根塵若違若順。其心不動安住假中能忍成道事。即合道品諸念。是名忍度調伏諸根。又分別一切根塵。若起難心苦心。亦不中退。于生死有勇。即合道品精進。是名進度調伏諸根。又分別一切根塵。心不壞亂不動不僻。即合道品諸定。是名禪度調伏諸根。又分別一切根塵。道種智力授藥當宜。方便善巧亦無染著。即合道品諸慧。是名智度調伏諸根。此則別教調伏諸根滿足六度。複次若如殃掘摩羅經云。所謂彼眼根于諸如來常。具足無減修。了了分明見者。彼是九法界眼根也。于如來常者。九界自謂各各非真。如來觀之。即佛法界無二無別。無減修者。觀諸眼即佛眼。一心三諦圓因具足無有缺減也。了了分明見者。照實爲了了照權為分明。三智一心中五眼具足圓照。名爲了了見佛性也。見論圓證修論圓因。又具足修者。觀于眼根舍二邊漏名為檀。眼根不為二邊所傷名為尸。眼根寂滅不為二邊所動名為羼提。眼根及識自然流入薩婆若海名為精進。觀眼實性名為上定。

【現代漢語翻譯】 現代漢語譯本：修行因地的深淺有所不同，因此產生的因果也是無量無盡的。如果能夠去除無知，對一切法的表相不作分別和執著，乃至對於意和法這十法界的一切分別都不執著，這就是符合道品，去除捨棄覺悟的部分。這被稱為檀度（Dān dù，佈施）調伏諸根。 分別眼和色，乃至意和法，有無量的相貌，但從未出現差錯，傷害他人的善根，自己也不會被無量的根塵所傷害，這就是符合道品中的正業、正語、正命。這被稱為戒度（Jiè dù，持戒）調伏諸根。 又在十法界的根塵中，無論是違逆還是順從，內心都不動搖，安住在假有的中道之中，能夠忍受成就道業的事情，這就是符合道品中的諸念。這被稱為忍度（Rěn dù，忍辱）調伏諸根。 又分別一切根塵，如果生起困難之心、痛苦之心，也不會因此退縮，對於生死輪迴有勇猛之心，這就是符合道品中的精進。這被稱為進度（Jìng dù，精進）調伏諸根。 又分別一切根塵，心不壞亂、不動搖、不偏頗，這就是符合道品中的諸定。這被稱為禪度（Chán dù，禪定）調伏諸根。 又分別一切根塵，以道種智的力量，給予適當的藥物，方便善巧，也沒有任何染著，這就是符合道品中的諸慧。這被稱為智度（Zhì dù，智慧）調伏諸根。這是別教中調伏諸根，圓滿六度的方法。 其次，如果像《央掘摩羅經》（Yāng jué mó luó jīng）所說的那樣，所謂的『他的眼根對於諸如來，常常具足而沒有減少，修習圓滿，了了分明地見到』，那是九法界的眼根。對於如來常，九界自己認為各自不是真實的，但如來觀察它們，就是佛法界，沒有二樣分別。無減修，觀察諸眼就是佛眼，一心三諦圓滿因地具足，沒有缺少減少。了了分明見，照見實相爲了了，照見權巧為分明，三智在一心中，五眼具足圓滿照見，名爲了了見佛性。見論是圓滿證悟，修論是圓滿因地。又具足修，觀察眼根，捨棄二邊的過失，名為檀（Dān，佈施）。眼根不被二邊所傷害，名為尸（Shī，持戒）。眼根寂滅，不被二邊所動搖，名為羼提（Chàntí，忍辱）。眼根及識自然流入薩婆若海（Sà pó rě hǎi，一切智海），名為精進。觀察眼根的實性，名為上定。

【English Translation】 English version: The depth of the causes cultivated varies, and the resulting consequences are immeasurable and inexhaustible. If one can eliminate ignorance, and not differentiate or be attached to the appearances of all dharmas, even to the distinctions of the ten dharma realms of mind and objects without attachment, then this aligns with the path factors, removing the elements of abandoning enlightenment. This is called Dāna pāramitā (檀度, Dān dù, giving) taming the senses. Discriminating between eye and form, and even mind and objects, there are immeasurable appearances, but never making mistakes, harming others' roots of goodness, and oneself not being harmed by immeasurable sense objects, this aligns with the right action, right speech, and right livelihood of the path factors. This is called Śīla pāramitā (戒度, Jiè dù, morality) taming the senses. Furthermore, in the sense objects of the ten dharma realms, whether they are adverse or favorable, the mind does not waver, abiding in the provisional middle way, able to endure the tasks of accomplishing the path, this aligns with the thoughts of the path factors. This is called Kṣānti pāramitā (忍度, Rěn dù, patience) taming the senses. Furthermore, discriminating all sense objects, if difficult or painful thoughts arise, one does not retreat because of them, having courage in the cycle of birth and death, this aligns with the diligence of the path factors. This is called Vīrya pāramitā (進度, Jìng dù, vigor) taming the senses. Furthermore, discriminating all sense objects, the mind is not corrupted, disturbed, or biased, this aligns with the samādhi of the path factors. This is called Dhyāna pāramitā (禪度, Chán dù, meditation) taming the senses. Furthermore, discriminating all sense objects, with the power of the wisdom of the seeds of the path, giving appropriate medicine, skillful in means, and without any attachment, this aligns with the wisdom of the path factors. This is called Prajñā pāramitā (智度, Zhì dù, wisdom) taming the senses. This is the method of taming the senses in the distinct teaching, fulfilling the six pāramitās. Moreover, as stated in the Aṅgulimāla Sūtra (央掘摩羅經, Yāng jué mó luó jīng), 'His eye faculty, for all Tathāgatas, is always complete and undiminished, cultivated perfectly, seeing clearly and distinctly,' that is the eye faculty of the nine dharma realms. Regarding 'always for the Tathāgata,' the nine realms themselves consider each to be not real, but the Tathāgata observes them, and they are the Buddha dharma realm, without two different distinctions. 'Undiminished cultivation,' observing all eyes is the Buddha eye, the complete cause of the one mind three truths is complete, without lack or diminution. 'Seeing clearly and distinctly,' illuminating reality is 'clearly,' illuminating skillful means is 'distinctly,' the three wisdoms are in one mind, the five eyes are complete and perfectly illuminate, this is called 'clearly seeing the Buddha-nature.' The theory of seeing is complete enlightenment, the theory of cultivation is the complete cause. Furthermore, 'complete cultivation,' observing the eye faculty, abandoning the faults of the two extremes, is called Dāna (檀, giving). The eye faculty is not harmed by the two extremes, is called Śīla (尸, morality). The eye faculty is quiescent, not moved by the two extremes, is called Kṣānti (羼提, patience). The eye faculty and consciousness naturally flow into the Sarvajña Sea (薩婆若海, Sà pó rě hǎi, the sea of all-knowing), is called Vīrya. Observing the true nature of the eye faculty, is called Supreme Samādhi.

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以一切種智照眼中道名為智慧。是為眼根具足無減修。無減故了了分明見眼法界。乃至彼意根于諸如來常具足無減修。了了分明知。於一一根即空即假即中。三觀一心名無減修。證慧眼法眼佛眼一心中得。名了了見。皆如上說。根既如此塵亦復然。一切諸法亦復如是。是為圓教調伏諸根滿足六度。此則究竟調伏究竟滿足。如是助道助究竟道。當知六度遍能調伏一切諸根也。大品云。施者受者財物不可得故。具足檀波羅蜜。亡三事無所著正當檀體。應是具足者。行於財法二施檀名具足。事理二圓。自他俱益故名具足。事則破其慳法而能捨財。理則破其慳心而能捨法。二破二舍體用具足名波羅蜜也。云何六度攝佛威儀。佛以十力無畏不共法等為威儀。一心中修四道品名修佛威儀。證佛眼佛智名得佛威儀。今逐語便約道品明攝十力者。若四種道品即是四種四諦智決定因果。知生滅之集決受三界之苦斯有是處。生滅之集若至無餘涅槃斯無是處。若生滅之道能盡苦入涅槃斯有是處。生滅之道若至三界斯無是處。乃至無作之集通至變易斯有是處。若通至無上涅槃無有是處。若無作道滅通至一切種智斯有是處。若通至二乘無有是處。是四因果一心中知決判明斷。名是處非處力。故如來於佛法中作師子吼。獨我法中有四沙門果。即此義

也。業報智力者。知四種集是知業。知苦是知報。道滅亦爾。分別四種業報淺深不謬。是二力也。知禪定力者。四種道諦中八定。分別深淺照了不差。是三力也。知根欲性力者。知過去苦集不同名根力。知現在苦集樂欲不同名欲力。知未來苦集得失不同名性力。是四五六力也。知至處道力者。知四道諦所至之處。是七力也。知宿命天眼力者。照過去一世多世種性好惡壽命長短。名宿命力。照未來生處好醜。名天眼力。是名八九力也。漏盡力者。四種滅諦所證無漏心慧等解脫也。是一法門而有四種者。如王密語智臣解意。佛說十力赴四種機。不令小者謗大傷其功德。不令大者得小抑其善根。彼彼獨聞各各獲利。無謀權巧故號能仁。菩薩智臣深解密語。知意在三藏即問生滅。鄭重諮詢令有緣疾悟。乃至知意在圓。或頌無作或問無作。令他得解。一音殊唱萬聽咸悅。口密無邊義不可盡。上作四釋何足致疑耶。問十力是佛威儀。初心云何能學云何能得。答。大論云。菩薩行般若十力無畏不應住。若佛于佛法無有過失是則應住。若菩薩無佛法何所論住。釋云。菩薩修佛功德多生重著。破此重心故言不應住。又菩薩分得十力無畏。既未究竟故不應住。若爾。前雖修而未得。后語入位何關初心。若依華嚴十住品云。菩薩因初發心得十

力分正念天子問法慧云。初心大士修十力方便。云何知家非家出家學道。云何方便修習梵行具十住道速成菩提。答云。菩薩先當分別十種之法。謂三業及佛法僧戒。若身是梵行。梵行渾濁八萬戶蟲。若身業是梵行。四儀顧眄舉足下足。若口是梵行。音聲觸心唇齒舌動。若口業是梵行。則是語言。乃至戒是梵行。戒場。十眾問清凈。戒師白四羯磨剃髮乞食等。皆非梵行。梵行為在何處。誰有梵行。三世平等猶如虛空。是名方便。又更修習增上十法。所謂十力甚深無量。如是觀者。疾得一切諸佛功德。初發心時便成正覺。知一切法真實之性具足慧身。不由他悟。如此明文豈非初心修證十力。又地持云。菩薩知如來藏。聞思前行修自性禪。得入一切禪。一切禪有三種。一現法樂。現法樂故稱歡喜地。二出生十力種性三摩跋提及二乘除入。三利益眾生禪也。十住名聞慧。十行名思慧。此聞思前以修自性。入一切禪得具三法。豈非初心有修有證。三據明矣。道品六度及佛十力宛轉相攝。皆如上說。若修道品六度。即是修佛十力。若調伏諸根滿足六度。即是滿足十力住佛威儀無異也。十住毗婆沙云。力名扶助氣力不可窮盡。地持云。得勝堪能名為力。於十處悉如實離虛妄勝於魔。自行故名得勝。能以方便利益眾生故言堪能。然佛力

【現代漢語翻譯】 現代漢語譯本 力分正念天子（Devaputra）以法慧云詢問。 初發心的大菩薩修習十力（Dasabala）的方便法門。 問道：『如何得知家不是真正的家，從而出家學道？』 『如何方便修習清凈的梵行，具足十住（Dasabhumi）之道，迅速成就菩提（Bodhi）？』 回答說：『菩薩首先應當分別十種法，即身、口、意三業，以及佛、法、僧三寶和戒律。如果身體本身是梵行，那麼梵行就會被八萬戶蟲所污染。如果身業是梵行，那麼行、住、坐、臥四威儀，以及顧盼、舉足、下足等動作都會成為障礙。如果口是梵行，那麼音聲觸動內心，唇齒舌的動作都會成為障礙。如果口業是梵行，那麼一切語言都會成為障礙。乃至戒律是梵行，那麼戒場、十眾的詢問清凈、戒師的白四羯磨（Caturkarma）、剃髮、乞食等等，都不是真正的梵行。』 『那麼，梵行在哪裡呢？誰擁有梵行呢？』 三世平等，猶如虛空，這才是真正的方便。 又要進一步修習增上的十法，即所謂的十力，其深奧無量。 如此觀修的人，能夠迅速獲得一切諸佛的功德。 初發心時便能成就正覺，了知一切法的真實自性，具足智慧之身，不依賴他人開悟。 如此明確的經文，難道不是說明了初發心者修證十力嗎？ 又《地持經》（Bodhisattvabhumi）中說：『菩薩了知如來藏（Tathagatagarbha），以聞思為前行，修習自性禪，從而能夠進入一切禪定。一切禪定有三種：一是現法樂，因為現法樂的緣故，所以稱為歡喜地（Pramudita）。二是出生十力種性三摩跋提（Samadhi）以及二乘的除入。三是利益眾生的禪定。』 十住名為聞慧，十行名為思慧。 以聞思為前行來修習自性，進入一切禪定，從而能夠具足三法。 難道不是說明了初發心者有修有證嗎？ 以上三點足以說明問題。 道品、六度（Paramita）以及佛的十力，相互宛轉相攝。 都如上面所說，如果修習道品和六度，就是修習佛的十力。 如果調伏諸根，圓滿六度，就是圓滿十力，住于佛的威儀，沒有差別。 《十住毗婆沙論》（Dasabhumika-vibhāṣā）中說：『力，名為扶助的氣力，不可窮盡。』 《地持經》中說：『獲得殊勝的堪能，名為力。在十個方面都如實地遠離虛妄，勝過魔。』 自行，所以稱為得勝。 能夠以方便利益眾生，所以稱為堪能。 然而佛的十力……

【English Translation】 English version The son of heaven, Power-Division-Right-Mind (Devaputra), inquires with the Dharma-wisdom cloud. The great Bodhisattva who has just begun to aspire to enlightenment cultivates the expedient methods of the Ten Powers (Dasabala). He asks: 'How does one know that home is not a true home, and thus leave home to study the Way?' 'How can one conveniently cultivate pure Brahma-conduct, possess the path of the Ten Abodes (Dasabhumi), and quickly attain Bodhi?' The answer is: 'The Bodhisattva should first distinguish the ten kinds of dharmas, namely the three karmas of body, speech, and mind, as well as the Three Jewels of Buddha, Dharma, and Sangha, and the precepts. If the body itself is Brahma-conduct, then Brahma-conduct will be defiled by eighty thousand kinds of worms. If bodily karma is Brahma-conduct, then the four postures of walking, standing, sitting, and lying down, as well as looking around, lifting the feet, and putting down the feet, will become obstacles. If speech is Brahma-conduct, then the sound touching the heart, and the movements of the lips, teeth, and tongue will become obstacles. If verbal karma is Brahma-conduct, then all speech will become obstacles. Even if the precepts are Brahma-conduct, then the precept platform, the ten-member assembly's inquiry about purity, the preceptor's announcement of the four karmas (Caturkarma), shaving the head, begging for food, and so on, are not true Brahma-conduct.' 'So, where is Brahma-conduct? Who possesses Brahma-conduct?' The equality of the three times, like empty space, is the true expedient. Furthermore, one should cultivate the ten increasing dharmas, namely the so-called Ten Powers, which are profound and immeasurable. One who cultivates in this way can quickly obtain the merits of all Buddhas. At the very first aspiration to enlightenment, one can attain perfect enlightenment, understand the true nature of all dharmas, possess a body of wisdom, and not rely on others for enlightenment. Is it not clear from such explicit scriptures that the beginner cultivates and realizes the Ten Powers?' Moreover, the Bodhisattvabhumi states: 'The Bodhisattva knows the Tathagatagarbha, takes hearing and thinking as the preliminary, cultivates the self-nature meditation, and thus can enter all meditations. There are three kinds of all meditations: first, the joy of the present Dharma, and because of the joy of the present Dharma, it is called the Joyful Ground (Pramudita). Second, the arising of the Ten Powers' seed nature Samadhi and the elimination and entry of the Two Vehicles. Third, the meditation of benefiting sentient beings.' The Ten Abodes are called Hearing-Wisdom, and the Ten Practices are called Thinking-Wisdom. Taking hearing and thinking as the preliminary to cultivate the self-nature, entering all meditations, and thus being able to possess the three dharmas. Does this not indicate that the beginner has both cultivation and realization? The above three points are sufficient to explain the problem. The factors of enlightenment, the Six Perfections (Paramita), and the Ten Powers of the Buddha mutually embrace and encompass each other. As mentioned above, if one cultivates the factors of enlightenment and the Six Perfections, one is cultivating the Ten Powers of the Buddha. If one subdues the senses and perfects the Six Perfections, one is perfecting the Ten Powers, abiding in the Buddha's demeanor, without difference. The Dasabhumika-vibhāṣā states: 'Power is called the strength of support, inexhaustible.' The Bodhisattvabhumi states: 'Obtaining superior ability is called power. In ten aspects, one truthfully departs from falsehood, surpassing the demons.' Self-practice is called obtaining victory. Being able to benefit sentient beings with expedient means is called ability. However, the Ten Powers of the Buddha...

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無量。何止言十。實是一智緣十事故言十。此十化眾生足。舉十餘亦可知。殃掘云。十力是聲聞宗非摩訶衍。大乘有無量力。此二釋彌顯四種十力意。云何道品攝四無所畏。一切智無畏者。即是備知四種苦諦。為他分別明示過患。決定師子吼無微畏相。無能難言是法非法。障道無畏者。四種集諦障四道滅。決定師子吼無微畏相。無能難言此非障道。盡苦道無畏者。四種道諦能行是道。得盡苦出世間。決定師子吼無微畏相。無漏無畏者。即四種滅諦各有所證各有所滅。決定師子吼無微畏相。道品無畏宛轉相攝。若修道品六度。即是修無畏住佛威儀也。大論云。內心具足名為力。外用無怯名無畏。十住毗婆沙云。一法名無畏云何言四。於四事中無疑故名四。佛應於一切法無畏。云何但四。舉大要開事端。余亦無畏也。攝十八不共法者。初身口無失。此二。是四種道品正業語命也。得供不高逢毀不下名無不定心。四威儀恒在定。名無不知已舍。此二法。是四種道品中八種定也。修身戒心慧不可盡。名欲無減。慈悲度人安住寂滅不增不減。名精進無減。無量劫為一切眾生受苦。不疲不厭。名念無減。此三法。是四種道品中八種精進也。常照三世眾生心。不須更觀而為說法不失先念。名慧無減。憶三世事不忘。名解脫無減。自然

【現代漢語翻譯】 現代漢語譯本： 無量。豈止是說十種。實際上是因為一種智慧而有十種緣故才說十種。這十種變化眾生已經足夠了。舉出十種，其餘的也可以知道了。殃掘魔羅（Angulimala，人名）說，『十力』是聲聞乘（Śrāvakayāna）的宗義，不是摩訶衍（Mahāyāna，大乘）。大乘有無量的力量。這兩種解釋更加明顯地說明了四種十力的意義。 什麼是道品所攝的四無所畏呢？一切智無畏，就是完全知曉四種苦諦（Duḥkha Satya），為他人分別明白地揭示苦的過患，以決定的獅子吼（Siṃhanāda）而沒有絲毫畏懼的相狀，沒有人能夠反駁說這是法（Dharma）或非法（Adharma）。障道無畏，是四種集諦（Samudaya Satya）能障礙四種道諦（Mārga Satya）的滅除，以決定的獅子吼而沒有絲毫畏懼的相狀，沒有人能夠反駁說這不是障礙修道的。盡苦道無畏，是四種道諦能夠行持這條道路，從而獲得滅盡痛苦的出世間果位，以決定的獅子吼而沒有絲毫畏懼的相狀。無漏無畏，就是四種滅諦（Nirodha Satya）各自有所證得，各自有所滅除，以決定的獅子吼而沒有絲毫畏懼的相狀。道品和無畏是相互包含的。如果修習道品和六度（Pāramitā），那就是修習無畏，安住于佛的威儀之中。 《大智度論》（Mahāprajñāpāramitopadeśa）中說，『內心具足』叫做『力』，『外用沒有怯懦』叫做『無畏』。《十住毗婆沙論》（Daśabhūmika-vibhāṣā）中說，『一種法叫做無畏』，為什麼說是四種呢？因為對於四件事沒有疑惑，所以叫做四種。佛陀應該對於一切法都沒有畏懼，為什麼只說四種呢？這是舉出重要的，開啟事情的端緒，其餘的也沒有畏懼。 攝取十八不共法（Aṣṭādaśa āveṇika dharmāḥ）的內容是：最初的身口沒有過失，這兩種是四種道品中的正業、正語、正命。得到供養不驕傲，遇到譭謗不沮喪，叫做沒有不定的心。四威儀（四大儀態，指行、住、坐、臥）恒常處於禪定之中，叫做沒有不知已舍。這兩種法是四種道品中的八種禪定。修習身、戒、心、慧沒有窮盡，叫做慾望沒有減少。以慈悲度化眾生，安住在寂滅之中，不增加也不減少，叫做精進沒有減少。無量劫以來為一切眾生承受痛苦，不疲倦也不厭煩，叫做念頭沒有減少。這三種法是四種道品中的八種精進。常常照見三世眾生的心，不需要再觀察而為他們說法，不會失去先前的念頭，叫做智慧沒有減少。憶念三世的事情不會忘記，叫做解脫沒有減少。自然。

【English Translation】 English version: Immeasurable. It is more than just saying ten. Actually, it is because of one wisdom that there are ten reasons, hence the saying of ten. These ten transformations of sentient beings are sufficient. Mentioning ten, the rest can also be known. Angulimala said, 'The Ten Powers' (Daśa-bala) are the tenets of the Śrāvakayāna (Hearer Vehicle), not the Mahāyāna (Great Vehicle). The Mahāyāna has immeasurable power. These two explanations further clarify the meaning of the four kinds of Ten Powers. What are the Four Fearlessnesses (catuḥ-vaiśāradya) included in the Path Factors (bodhipakkhiyadhamma)? 'Fearlessness of Omniscience' (sarvākāra-jñāṇa-vaiśāradya) means fully knowing the Four Noble Truths of Suffering (Duḥkha Satya), clearly revealing the faults of suffering to others, with a determined lion's roar (Siṃhanāda) and without the slightest fear, no one can refute that this is Dharma (Law) or Adharma (Non-law). 'Fearlessness of Eliminating Obstacles' means that the Four Noble Truths of the Origin of Suffering (Samudaya Satya) can obstruct the elimination of the Four Noble Truths of the Path (Mārga Satya), with a determined lion's roar and without the slightest fear, no one can refute that this is not an obstacle to cultivation. 'Fearlessness of Exhausting the Path of Suffering' means that the Four Noble Truths of the Path can practice this path, thereby attaining the supramundane fruit of exhausting suffering, with a determined lion's roar and without the slightest fear. 'Fearlessness of Non-Leakage' means that the Four Noble Truths of Cessation (Nirodha Satya) each have something to be attained and something to be eliminated, with a determined lion's roar and without the slightest fear. The Path Factors and Fearlessness are mutually inclusive. If one cultivates the Path Factors and the Six Perfections (Pāramitā), that is cultivating fearlessness and abiding in the Buddha's demeanor. The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says, 'Having completeness internally' is called 'Power' (bala), 'External use without cowardice' is called 'Fearlessness' (vaiśāradya). The Daśabhūmika-vibhāṣā (Commentary on the Ten Stages Sutra) says, 'One Dharma is called Fearlessness,' why are there four? Because there is no doubt about the four things, it is called four. The Buddha should have no fear of all Dharmas, why only say four? This is to bring out the important, to open up the beginning of things, and there is no fear of the rest. The content of the Eighteen Unique Qualities of a Buddha (Aṣṭādaśa āveṇika dharmāḥ) are: Initially, there is no fault in body and speech, these two are Right Action, Right Speech, and Right Livelihood in the Four Path Factors. Not being arrogant when receiving offerings, not being discouraged when encountering slander, is called having no unsettled mind. The Four Kinds of Demeanor (the four major postures, referring to walking, standing, sitting, and lying down) are constantly in Samadhi (meditative absorption), which is called not knowing what has been abandoned. These two Dharmas are the eight kinds of Samadhi in the Four Path Factors. Cultivating body, precepts, mind, and wisdom is inexhaustible, which is called desire not decreasing. Transforming sentient beings with compassion, abiding in Nirvana (quiet extinction), neither increasing nor decreasing, is called diligence not decreasing. Enduring suffering for all sentient beings for countless kalpas (eons), without fatigue or weariness, is called thought not decreasing. These three Dharmas are the eight kinds of diligence in the Four Path Factors. Constantly illuminating the minds of sentient beings in the three times, without needing to observe further and speaking Dharma for them, not losing previous thoughts, is called wisdom not decreasing. Remembering the events of the three times without forgetting is called liberation not decreasing. Natural.

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覺悟不同二乘。名解脫知見無減。一切身業智慧為本。得無礙智說不可盡。名身業共智慧行。口意共智慧亦如是。凡十一法是四種道品中十種之慧。結成攝法意如上說。攝四無礙智者。法無礙是四種四諦名字之法。名字從心分別。若無心者誰為作名。既達一心無量心。亦知一名無量名。名不可盡。是名法無礙。義無礙者。諸法諸名皆歸一義。所謂如實義名義無礙。辭無礙者。十法界眾生言辭不同皆悉解了。十界音辭入一音辭。知一界即解十界無有掛礙。名辭無礙。又法是四諦法門。義是四種道諦。辭是四種苦諦(云云)。樂說無礙者。以四種四諦巧赴機緣。旋轉交絡說不可盡。令他樂聞。於一字中說一切字。一切義赴一切音。當其根性各沾利益。結攝意如上說。攝六通者。眼耳如意三通。如調伏諸根中說。他心宿命漏盡如十力中說。攝三明者如六通中說。攝四攝者。若佈施攝即四種道品中除舍覺分也。愛語即四種道品中正業語命也。利行同事即四種道品八定。定有神力故能利行同事(云云)。攝陀羅尼者。持諸善法如完器盛水。遮諸惡法如棘援防果。即是四種道品中四正勤。勤遮二惡勤生二善。故十住毗婆沙偈云。

斷已生惡法　　猶如除毒蛇 　斷未生惡法　　如預防流水 　增長已生善　　如溉甘果栽 　未

【現代漢語翻譯】 現代漢語譯本 覺悟不同於聲聞、緣覺二乘（小乘佛教的兩種修行者）。名為解脫知見而智慧沒有減少。一切身業以智慧為根本。得到無礙智，所說之理不可窮盡。這稱為身業共智慧行。口業和意業共智慧也是如此。總共十一種法，是四種道品（三十七道品）中十種智慧。總結歸納其含義如上所述。總結四無礙智：法無礙是指四種四諦（苦、集、滅、道）名字之法。名字從心中分別產生。如果沒有心，誰來命名？既然通達一心即無量心，也知道一名即無量名。名字不可窮盡，這稱為法無礙。義無礙是指，諸法諸名都歸於一個義理，即如實義，稱為義無礙。辭無礙是指，十法界眾生的言辭不同，都能完全理解。十界音辭歸於一個音辭，知道一個界即瞭解十界，沒有障礙，稱為辭無礙。另外，法是四諦法門，義是四種道諦，辭是四種苦諦（等等）。樂說無礙是指，用四種四諦巧妙地適應機緣，循環交錯地說，沒有窮盡，使他人樂於聽聞。在一個字中說一切字，一切義理適應一切音辭，當其根性，各自得到利益。總結歸納其含義如上所述。總結六神通：天眼通、天耳通、神足通，如調伏諸根中所說。他心通、宿命通、漏盡通，如十力中所說。總結三明，如六神通中所說。總結四攝法：佈施攝，即四種道品中除去舍覺分。愛語攝，即四種道品中正業、正語、正命。利行、同事攝，即四種道品中的八定。因為禪定有神力，所以能利行、同事（等等）。總結陀羅尼（總持）：保持諸善法，如用完整的器皿盛水。遮止諸惡法，如用帶刺的籬笆防禦果實。這就是四種道品中的四正勤。勤奮地遮止已生的惡，勤奮地生起未生的善。所以《十住毗婆沙論》中的偈頌說： 『斷已生惡法，猶如除毒蛇；斷未生惡法，如預防流水；增長已生善，如溉甘果栽；未』

【English Translation】 English version Enlightenment is different from the two vehicles of Śrāvakas and Pratyekabuddhas (two types of practitioners in Hinayana Buddhism). It is called liberation of knowledge and vision without diminishing wisdom. All bodily actions are based on wisdom. Attaining unobstructed wisdom, the principles spoken are inexhaustible. This is called bodily action accompanied by wisdom. Verbal and mental actions accompanied by wisdom are also the same. In total, there are eleven dharmas, which are ten types of wisdom within the four categories of the thirty-seven limbs of enlightenment. Summarizing and concluding their meaning is as described above. Summarizing the four unobstructed wisdoms: unobstructedness in dharma refers to the dharma of the names of the four noble truths (suffering, accumulation, cessation, path). Names arise from mental discrimination. If there is no mind, who would create names? Since one understands that one mind is immeasurable minds, one also knows that one name is immeasurable names. Names are inexhaustible; this is called unobstructedness in dharma. Unobstructedness in meaning refers to all dharmas and names returning to one meaning, which is the true meaning, called unobstructedness in meaning. Unobstructedness in eloquence refers to the different languages of beings in the ten dharma realms, all of which can be fully understood. The sounds and languages of the ten realms return to one sound and language. Knowing one realm is understanding all ten realms without obstruction; this is called unobstructedness in eloquence. Furthermore, dharma is the dharma gate of the four noble truths, meaning is the four noble paths, and eloquence is the four noble truths of suffering (etc.). Unobstructedness in joyful speaking refers to skillfully adapting to opportunities with the four noble truths, speaking in a cyclical and interwoven manner without end, causing others to enjoy listening. Speaking all words within one word, all meanings adapting to all sounds, each according to their nature, receiving benefits. Summarizing and concluding their meaning is as described above. Summarizing the six supernormal powers: the divine eye, divine ear, and supernatural power, as described in the taming of the senses. The knowledge of others' minds, knowledge of past lives, and extinction of outflows, as described in the ten powers. Summarizing the three kinds of knowledge, as described in the six supernormal powers. Summarizing the four means of attraction: generosity is the means of attraction, which is removing the relinquishment factor from the four categories of the thirty-seven limbs of enlightenment. Kind speech is the means of attraction, which is right action, right speech, and right livelihood from the four categories of the thirty-seven limbs of enlightenment. Beneficial action and cooperation are the means of attraction, which are the eight samadhis in the four categories of the thirty-seven limbs of enlightenment. Because samadhi has supernatural power, it can be beneficial action and cooperation (etc.). Summarizing the dhāraṇīs (total retention): maintaining all good dharmas is like using a complete vessel to hold water. Blocking all evil dharmas is like using a thorny fence to defend fruit. This is the four right exertions in the four categories of the thirty-seven limbs of enlightenment. Diligently blocking evil that has already arisen, diligently generating good that has not yet arisen. Therefore, the verse in the Daśabhūmika-vibhāṣā says: 『Cutting off evil that has already arisen is like removing a poisonous snake; cutting off evil that has not yet arisen is like preventing flowing water; increasing good that has already arisen is like irrigating a sweet fruit tree; not』

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生善為生　　如鉆木出火

攝三十二相者。婆沙云。阿毗曇相品中一一相三種分別。謂相體相業相果也。大論云。百劫種三十二相。即其義也。還用三藏道品六度望之。終不出施戒慧等。文煩不委攝意可知。若通教相體業果者。不同上也。若以相求佛轉輪聖王即是如來。是人行邪道。佛說三十二相即非三十二相。一一悉用空心蕩凈。與空相應乃名為相也。毗婆沙亦云。菩薩一心修習三十二相業。皆以慧為本。即空慧也。若爾。三十二相皆為道品十慧及智度所攝。即通教意也。複次前兩道品教門明因得修相業論果得有相體。但此相小勝輪王魔能化作。故非奇特。入無餘涅槃相則永滅。譬如得銅不能照面二乘共三藏佛俱得真。無法界像。當知前兩道品非修相法。若后兩道品是修相法。法華云。深達罪福相遍照於十方。微妙凈法身具相三十二。若證中道。中道即具此相。如法華中二乘開示悟入妙會中道。即與八相佛記。譬如得鏡萬像必形。大乘得中靡所不現。法身相者。名為真相。凈名云。已舍世間所有相好。輪王魔羅世相嚴身皆是虛妄。故言已舍。中道明鏡本無諸相。無相而相者妍丑由彼。多少住緣。普現色身即真相也。無量壽觀云。何彌陀佛八萬四千相。一一相八萬四千好。薩遮華嚴皆云。相為大相海好為小相海

【現代漢語翻譯】 現代漢語譯本 生善為生，猶如鉆木取火。

關於攝取三十二相（Samskrit: dvātriṃśadvara-lakṣaṇa），《婆沙論》（Vibhasa）中說，《阿毗曇》（Abhidhamma）的相品中，每一個相都有三種分別，即相體、相業、相果。 《大智度論》（Mahāprajñāpāramitāśāstra）中說，用一百劫的時間來種植三十二相的因，就是這個意思。 還可以用三藏（Tripitaka）的道品和六度（paramita）來衡量，最終都離不開佈施（dāna）、持戒（śīla）、智慧（prajñā）等。 文字繁瑣，不詳細說明，領會意思即可。 如果從通教（通於三乘之教）的角度來看相體、相業、相果，就和上面所說的不同了。 如果認為憑藉相來求佛，或者認為轉輪聖王（cakravartin）就是如來，那就是人在行邪道。 佛說三十二相，即非三十二相，每一個相都要用空性的心來盪滌乾淨，與空性相應，才能稱之為相。 《毗婆沙論》也說，菩薩一心修習三十二相的業，都以智慧為根本，即空慧。 如果這樣說，那麼三十二相都被道品、十慧以及智度所攝，這就是通教的意義。

其次，前面的兩個道品教門闡明了因，從而可以修習相業，論述了果，從而可以獲得相體。 但這種相只是稍微勝過轉輪王，魔也能變化出來，所以並不奇特。 進入無餘涅槃（nirvāṇa）后，相就永遠滅盡。 譬如得到銅鏡不能照面，二乘（聲聞、緣覺）和三藏佛都證得了真諦，沒有法界的形象。 應當知道，前面的兩個道品不是修相之法。 如果後面的兩個道品是修相之法，《法華經》（Saddharma Puṇḍarīka Sūtra）中說：『深達罪福相，遍照於十方，微妙凈法身，具相三十二。』 如果證悟中道（madhyamā-pratipad），中道就具備這些相。 就像《法華經》中，二乘開示悟入，在妙會中證悟中道，就得到了八相成道的佛的授記。 譬如得到鏡子，萬象必然顯現。 大乘（Mahāyāna）證得中道，沒有什麼不能顯現。 法身的相，名為真相。《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中說：『已舍世間所有相好。』 轉輪王、魔羅（māra）用世俗的相來莊嚴身體，都是虛妄的，所以說『已舍』。 中道的明鏡本來就沒有諸相，無相而相，美醜由它決定，多少取決於因緣。 普遍顯現色身，就是真相。《無量壽觀經》（Amitāyurdhyāna Sūtra）中說：『阿彌陀佛（Amitābha）有八萬四千相，每一個相有八萬四千好。』 《薩遮尼乾子受記經》（Satyaka-nirgrantha-vyākaraṇa Sūtra）、《華嚴經》（Avataṃsaka Sūtra）都說，相是大相海，好是小相海。

【English Translation】 English version 'Generating goodness is like generating life, like drilling wood to produce fire.'

Regarding the collection of the thirty-two marks (Samskrit: dvātriṃśadvara-lakṣaṇa), the Vibhasa states that in the chapter on marks in the Abhidhamma, each mark is distinguished in three ways: the substance of the mark, the karma of the mark, and the result of the mark. The Mahāprajñāpāramitāśāstra states that planting the causes for the thirty-two marks over a hundred kalpas is what this means. It can also be measured by the paths of practice and the six perfections (paramita) of the Tripitaka, which ultimately cannot be separated from giving (dāna), morality (śīla), and wisdom (prajñā). The text is verbose and not explained in detail; understanding the meaning is sufficient. If one considers the substance, karma, and result of the marks from the perspective of the shared teaching (the teaching shared by the three vehicles), it is different from what was said above. If one thinks that seeking the Buddha through the marks, or that a cakravartin (wheel-turning king) is the Tathagata, then one is walking a heretical path. The Buddha said that the thirty-two marks are not the thirty-two marks; each mark must be cleansed with a mind of emptiness, and only by corresponding with emptiness can it be called a mark. The Vibhasa also states that Bodhisattvas cultivate the karma of the thirty-two marks with a single mind, all based on wisdom, which is empty wisdom. If this is the case, then the thirty-two marks are all encompassed by the paths of practice, the ten wisdoms, and the perfection of wisdom, which is the meaning of the shared teaching.

Secondly, the previous two teachings on the paths of practice clarify the cause, thereby allowing the cultivation of the karma of the marks, and discuss the result, thereby allowing the attainment of the substance of the marks. However, these marks are only slightly superior to those of a cakravartin, and demons can also transform themselves to create them, so they are not extraordinary. Upon entering nirvana without remainder, the marks are extinguished forever. It is like obtaining a bronze mirror that cannot reflect the face; the two vehicles (śrāvaka and pratyekabuddha) and the Buddhas of the Tripitaka all attain the truth, without the image of the Dharma realm. It should be known that the previous two teachings on the paths of practice are not methods for cultivating marks. If the latter two teachings on the paths of practice are methods for cultivating marks, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) states: 'Deeply understanding the characteristics of sin and merit, illuminating the ten directions, the subtle and pure Dharma body, possessing the thirty-two marks.' If one realizes the Middle Way (madhyamā-pratipad), the Middle Way possesses these marks. Just as in the Lotus Sutra, the two vehicles are shown the way to enlightenment and enter, realizing the Middle Way in the wonderful assembly, and receive the prediction of Buddhahood with the eight aspects of enlightenment. It is like obtaining a mirror in which all images will inevitably appear. The Mahāyāna attains the Middle Way, and there is nothing that cannot appear. The mark of the Dharma body is called the true mark. The Vimalakīrti Nirdeśa Sūtra states: 'Having abandoned all the excellent marks of the world.' The cakravartin and Mara (māra) adorn their bodies with worldly marks, which are all illusory, so it is said 'having abandoned.' The mirror of the Middle Way originally has no marks; being without marks and yet having marks, beauty and ugliness are determined by it, and the amount depends on conditions. Universally manifesting the physical body is the true mark. The Amitāyurdhyāna Sūtra states: 'Amitābha (Amitābha) Buddha has eighty-four thousand marks, and each mark has eighty-four thousand minor marks.' The Satyaka-nirgrantha-vyākaraṇa Sūtra and the Avataṃsaka Sūtra both state that the marks are the great ocean of marks, and the minor marks are the small ocean of marks.

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。既言相海豈局三十二耶。為緣不同多少在彼。此真實之相為別圓兩道品所攝。義自可知。不能委記。當知六度助道攝諸善法無量無邊。舉上十二條以示義端。知余亦攝。助道尚爾何況正道(云云)。

○第八明次位者。夫真似二位有解脫知見朱紫分明。終不謬。謂未得謂得。計四善根以為初果。初果為無學。自知所斷證未斷證。雖四門名位有殊。斷及諦理孱然不異。二乘多論一生斷結時節既促。教門所明大同小異。不過迭動。菩薩教門非但時長行遠智斷亦別。徑路乃殊歸途一也。六度初僧祇未知作佛。二僧祇知而不說。三僧祇自知亦說。百劫種大人相具五功德。名不退地。皆似位也。坐道場成佛方名真位。此教初淺尚有次位。豈有凡夫造心即言上位。此非增上慢推與誰乎。通教二乘真似之位。智異三藏。斷位不殊。若菩薩位條然不同。簡名義通別如法華玄(云云)。別教惑斷智位。二乘聾啞非其境界。故名為別。一往望攝論華嚴所明地位。即是其義。但別義多途赴機異說。橫則四門不同。豎則階降深淺。不可定執一經而相是非。又菩薩或造通論釋經。或造別論釋經。如龍樹作千部論。天親及諸菩薩論復何量。度此者少。那得苦專一意非撥余門。若茍且抑揚失佛方便自招毀損。慾望通途翻成哽塞。今明別位四門

【現代漢語翻譯】 現代漢語譯本：既然說到相好如大海一般，難道僅僅侷限於三十二種嗎？這是因為因緣不同，所以數量多少也有差異。這些真實的相好，被包含在別教和圓教的道品之中，其意義自然可以理解，這裡就不詳細記載了。應當知道，六度（佈施、持戒、忍辱、精進、禪定、智慧）輔助正道，包含著無量無邊的善法。上面列舉的十二條，只是爲了揭示其意義的開端，可知其餘的善法也都被包含在內。輔助正道尚且如此，更何況是真正的正道呢？（此處省略） 第八，闡明次第位次。真位和似位這兩種位次，解脫知見非常明確，絕不會有錯謬，例如未得謂得，或者將四善根誤認為初果，將初果誤認為無學。修行者能夠清楚地知道自己所斷除的和未斷除的煩惱。雖然四門（藏、通、別、圓四教）的名位有所不同，但斷除煩惱和證悟真諦的道理並沒有根本的差異。二乘（聲聞乘和緣覺乘）大多討論一生斷除煩惱的時節，時間緊迫，教門所闡明的道理大同小異，不過是相互變動而已。菩薩教門不僅時間長遠，所修行的道路也遙遠，智慧和斷證也有所不同。雖然道路不同，但最終的歸宿是一樣的。六度菩薩在第一個阿僧祇劫時，還不知道自己將來會成佛；在第二個阿僧祇劫時，知道了但並不說出來；在第三個阿僧祇劫時，自己知道也說出來。經過一百劫種植大人相的功德，具足五種功德，被稱為不退地，這些都屬於似位。只有在菩提樹下成佛，才稱為真位。此教（圓教）最初的淺顯階段尚且有次第位次，哪裡有凡夫稍微動念就說自己已經證得上位的呢？這不是增上慢，又該推給誰呢？通教二乘的真位和似位，智慧與三藏教不同，但斷除煩惱的位次沒有差異。如果是菩薩的位次，則截然不同，關於名義的通別，可以參考《法華玄義》（此處省略）。別教斷惑證智的位次，二乘如同聾啞人，無法理解其中的境界，所以稱為別教。大致來說，攝論（《攝大乘論》）和華嚴經所闡明的地位，就是這個意思。但別教的意義有很多種，爲了適應不同的根機而有不同的說法。橫向來看，四門（四種教法）不同；縱向來看，階梯深淺也有差異，不可執著於一部經而互相指責。而且，菩薩或者造通論來解釋經典，或者造別論來解釋經典，例如龍樹菩薩著作了千部論，天親菩薩以及其他菩薩的論著又有多少呢？能夠理解這些的人很少，怎麼能固執己見，排斥其他法門呢？如果茍且地褒貶，就會失去佛陀的方便，自招毀損，想要通達一切，反而會變成阻礙。現在闡明別教的四門。

【English Translation】 English version: Since it is said that the marks and characteristics (lakshana) are like a sea, are they limited to thirty-two? This is because the conditions (hetu) are different, so the quantity varies. These true marks and characteristics are contained within the stages of the path (marga) of the Distinct Teaching (biejiao) and the Perfect Teaching (yuanjiao), the meaning of which can be understood naturally, so I will not record it in detail here. It should be known that the Six Perfections (paramita) (generosity, morality, patience, diligence, meditation, and wisdom) assist the Correct Path (samyak-marga), containing immeasurable and boundless good dharmas. The twelve items listed above are only to reveal the beginning of their meaning, and it can be known that the remaining good dharmas are also included within them. If assisting the Correct Path is like this, how much more so is the true Correct Path? (Omitted) Eighth, clarifying the sequential stages. The two stages of True (satya) and Similar (sadrisa) have clear distinctions in liberation, knowledge, and views, and will never be mistaken, such as claiming to have attained what has not been attained, or mistaking the Four Roots of Goodness (kusalamula) for the First Fruit (srotaapanna), or mistaking the First Fruit for the No-More-Learning (asaiksha). Practitioners can clearly know which afflictions they have eliminated and which they have not. Although the names and positions of the Four Doors (the four teachings: Tripitaka, Common, Distinct, and Perfect) are different, the principles of eliminating afflictions and realizing the truth are not fundamentally different. The Two Vehicles (sravakayana and pratyekabuddhayana) mostly discuss the timing of eliminating afflictions in one lifetime, the time is short, and the doctrines explained by the teachings are largely the same, but they are mutually changing. The Bodhisattva's teachings not only have a long time and a distant path, but also have different wisdom and realization. Although the paths are different, the final destination is the same. The Six Perfections Bodhisattva does not know that he will become a Buddha in the first asamkhyeya-kalpa; in the second asamkhyeya-kalpa, he knows but does not say it; in the third asamkhyeya-kalpa, he knows and says it himself. After planting the merits of the Great Person's Marks (mahapurusalaksana) for a hundred kalpas, possessing the five merits, he is called the Non-Retrogressive Ground (avaivartika-bhumi), all of which belong to the Similar Stage. Only when one becomes a Buddha under the Bodhi tree is it called the True Stage. This teaching (Perfect Teaching) still has sequential stages in its initial shallow stage, so how can an ordinary person say that he has attained the Upper Stage as soon as he has a thought? If this is not arrogance, who should it be attributed to? The True and Similar Stages of the Two Vehicles of the Common Teaching (tongjiao) have different wisdom from the Tripitaka Teaching (zangjiao), but the stages of eliminating afflictions are not different. If it is the Bodhisattva's stage, it is completely different. For the general and specific meanings of the names, refer to the Profound Meaning of the Lotus Sutra (Fahua Xuan Yi) (omitted). The stages of eliminating delusion and realizing wisdom in the Distinct Teaching are like deaf and mute people to the Two Vehicles, unable to understand the realm within, so it is called the Distinct Teaching. Generally speaking, the stages explained in the Compendium of Mahayana (She Lun) and the Flower Garland Sutra (Huayan Jing) are the same meaning. However, the meaning of the Distinct Teaching has many kinds, and there are different explanations to adapt to different capacities. Horizontally, the Four Doors (four teachings) are different; vertically, the depths of the steps also have differences, and one cannot cling to one sutra and criticize each other. Moreover, Bodhisattvas either create general treatises to explain the scriptures, or create distinct treatises to explain the scriptures, such as Nagarjuna Bodhisattva writing thousands of treatises, and how many treatises did Vasubandhu Bodhisattva and other Bodhisattvas write? Few people can understand these, so how can they stubbornly adhere to their own opinions and reject other Dharma doors? If one carelessly praises or criticizes, one will lose the Buddha's expedient means, invite self-destruction, and want to understand everything, but instead become an obstacle. Now, I will explain the Four Doors of the Distinct Teaching.

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異說種種不同。雖阡陌經緯其致一也。此方雖未有多論而前四門推之。若通教說種種位知其同是真諦。別教說種種位。知其同是中道。經言。雖說種種道其實為一乘。其所說法皆悉到於一切智地。得此意者狐疑易息斗諍不生。上破思假中已略說諸位。若欲知者往彼尋看(云云)。又今有十意融通佛法。一明道理。寂絕亡離不可思議。即是四諦三二一無隨情智等。或開或合。若識此意權實道理冷然自照。二教門綱格匡骨盤峙。包括密露涇渭大小。即是漸頓不定秘密藏通別圓。若得此意聲教開合化道可知。三經論矛盾言義相乖。不可以情通不可以博解。古來執諍連代不消。若得四悉檀意則結滯開融。懷抱瑣析拔擲自在。不惑此疑彼也。四若知謬執而生塞著。巧破盡凈。單復具足無言窮逐。能破如所破有何所得耶。五結正法門對當行位。修有方便證有階差。權實大小賢聖不濫。增上慢罪從何而生。六於一法門縱橫無礙。綸緒次第亹亹成章。七開章科段。鉤鎖相承生起可愛。八帖釋經文婉轉繡媚。總用上諸方法隨語消釋。義順而文當九翻譯梵漢。名數兼通使方言不壅。十一一句偈。如聞而修入心成觀。觀與經合。觀則有印。印心作觀非數他寶。唯翻譯名數未暇廣尋。九意不與世間文字法師共。亦不與事相禪師共。一種禪師唯有

【現代漢語翻譯】 現代漢語譯本 各種不同的異說，雖然像田間小路縱橫交錯，但最終的目標是一致的。雖然在這個地方（指當時著者的所在地）沒有很多關於這些異說的討論，但可以通過之前的四門（指天臺宗的四種教法：藏、通、別、圓）來推斷。如果通教（三藏教）闡述了各種不同的階位，就能明白它們共同指向真諦。別教（方等教）闡述了各種不同的階位，就能明白它們共同指向中道。經書上說：『雖然宣說了種種不同的道路，實際上是爲了唯一的一佛乘。』（《法華經》）所說的法最終都將到達一切智地（佛的智慧）。領悟了這個道理，疑惑就容易消除，爭鬥就不會產生。之前在破斥思惑和假觀時，已經簡略地說明了各種階位。如果想了解更多，可以去那裡尋找（指之前的論述）。 此外，現在有十種方法可以融會貫通佛法： 一、闡明道理。寂靜、斷絕、消亡、遠離，不可思議，這就是四諦、三諦、二諦、一諦，隨著根機和智慧而或開或合。如果認識到這個道理，權法和實法的道理自然會明白。 二、建立教門的綱領和格局，像骨架一樣支撐，包括秘密和顯露、涇水和渭水、大乘和小乘。這就是漸教、頓教、不定教、秘密教、藏教、通教、別教、圓教。如果領悟了這個道理，佛陀教法的開合以及教化的途徑就可以瞭解。 三、經書和論典之間存在矛盾，語言和意義相互違背，不能用情感來調和，也不能靠博學來解決。自古以來，爭執不斷，歷代都無法消除。如果領悟了四悉檀（四種利益眾生的方法：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的意義，那麼阻塞就會打開，融會貫通，懷抱中的瑣碎分析可以自由地拋棄，不會被這個疑惑或那個疑惑所迷惑。 四、如果知道錯誤的執著而產生阻塞和執迷，就要巧妙地破除乾淨。單破、復破、具足破，用無言的方式徹底追究。能破的人和所破的東西，有什麼可以得到的呢？ 五、確立正法的門徑，與相應的修行階位相對應。修行有方便，證悟有階差。權法和實法、大乘和小乘、賢人和聖人不會混淆。增上慢的罪過從哪裡產生呢？ 六、對於一個法門，可以縱橫無礙地運用，像編織絲線一樣，有條不紊地形成文章。 七、展開章節和段落，像鉤鎖一樣相互連線，生動活潑，令人喜愛。 八、解釋經文，委婉而華麗，總運用以上各種方法，隨著語言來消解和解釋。意義順暢，文字恰當。 九、翻譯梵文和漢文，名稱和術語兼顧，使不同地方的語言沒有障礙。 十、對於一句偈語，像聽聞佛法一樣去修行，進入內心形成觀想。觀想與經文相符合，觀想就有印證。用心印證觀想，而不是數說別人的珍寶。 只是翻譯名稱和術語，沒有時間廣泛地尋找。 這九種方法不與世間的文字法師相同，也不與從事相的禪師相同。有一種禪師只有...

【English Translation】 English version Various different heterodoxies, although like crisscrossing paths in a field, ultimately lead to the same goal. Although there isn't much discussion about these heterodoxies in this place (referring to the author's location at the time), they can be inferred through the previous Four Gates (referring to the four teachings of the Tiantai school: Tripitaka, Common, Distinct, and Perfect). If the Common Teaching (Tripitaka Teaching) elucidates various different stages, it can be understood that they all point to the Truth. If the Distinct Teaching (Vaipulya Teaching) elucidates various different stages, it can be understood that they all point to the Middle Way. The sutra says: 'Although various different paths are preached, in reality, it is for the One Buddha Vehicle.' (Lotus Sutra) What is taught will ultimately reach the stage of Omniscience (Buddha's wisdom). Understanding this principle, doubts will easily be dispelled, and conflicts will not arise. Previously, when refuting conceptual delusions and provisional contemplation, the various stages were briefly explained. If you want to know more, you can look there (referring to the previous discussions). Furthermore, there are now ten methods to integrate and understand the Buddhadharma: 1. Clarifying the principle. Tranquility, cessation, extinction, and detachment, inconceivable, this is the Four Noble Truths, Three Truths, Two Truths, One Truth, opening or closing according to capacity and wisdom. If you recognize this principle, the principles of provisional and real teachings will naturally become clear. 2. Establishing the framework and structure of the teachings, supporting like a skeleton, including secret and revealed, Jing River and Wei River, Mahayana and Hinayana. This is the Gradual Teaching, Sudden Teaching, Indeterminate Teaching, Secret Teaching, Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching. If you understand this principle, the opening and closing of the Buddha's teachings and the path of transformation can be understood. 3. Contradictions exist between sutras and treatises, language and meaning contradict each other, cannot be reconciled with emotion, and cannot be resolved with erudition. Since ancient times, disputes have continued, and generations have been unable to eliminate them. If you understand the meaning of the Four Siddhanthas (four methods of benefiting sentient beings: Worldly Siddhantha, Individual Siddhantha, Antidotal Siddhantha, First Principle Siddhantha), then blockages will be opened, integrated and understood, and the trivial analyses in the embrace can be freely discarded, and will not be confused by this doubt or that doubt. 4. If you know that erroneous attachments arise and cause blockages and obsessions, you must skillfully break them down completely. Single breaking, repeated breaking, complete breaking, thoroughly pursuing with unspoken means. What can be obtained by the one who can break and the thing that is broken? 5. Establishing the path of the Proper Dharma, corresponding to the corresponding stages of practice. Practice has expedient means, and enlightenment has stages. Provisional and real teachings, Mahayana and Hinayana, sages and saints will not be confused. Where does the sin of increased arrogance arise from? 6. For one Dharma gate, it can be used freely in all directions, like weaving silk threads, forming chapters in an orderly manner. 7. Unfolding chapters and paragraphs, connecting like hooks and locks, lively and lovely. 8. Explaining the sutra text, euphemistically and beautifully, generally using the above methods, dissolving and explaining according to the language. The meaning is smooth, and the words are appropriate. 9. Translating Sanskrit and Chinese, taking into account names and terms, so that there are no obstacles in different local languages. 10. For a single verse, practice like hearing the Dharma, entering the heart and forming contemplation. Contemplation is consistent with the sutra, and contemplation has verification. Using the mind to verify contemplation, rather than counting other people's treasures. Only translating names and terms, there is no time to search widely. These nine methods are not the same as worldly textual Dharma masters, nor are they the same as Chan masters who engage in phenomena. There is a kind of Chan master who only has...

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觀心一意。或淺或偽餘九全無。此非虛言。后賢有眼者當證知也。次位者十意之一也。若圓教次位者。于菩薩境中應廣分別。但彼證今修故須略辨。若四種三昧修習方便。通如上說。唯法華別約六時五悔重作方便。今就五悔明其位相。先知逆順十心而系緣實相。是第一懺。常懺悔無不懺時。但心理微密觀用輕疏。黑惡覆障卒難開曉。重運身口助發意業。使疾相應更加五悔耳。懺名陳露先惡悔名改往修來。佛智遍照佛慈普攝。我以身口投佛足下。愿世間眼證我懺悔。我無始無量遮佛道罪。無明所逼不識正真。從三界系動身口意起十惡罪。三寶六親四生五道。作不饒益事。破發三乘心人造五七逆。自作教他見作隨喜。應現生后受諸苦惱。如三世菩薩求佛道時懺悔。我亦如是。傷已昏沉無智慧眼。發是語時聲淚俱下。至誠真實。五體投地如樹崩倒。摧折我人眾惡傾殄。是名懺悔。勸請者。名為祈求。聲聞自度直懺己罪。菩薩愍眾故行道故須勸請。我今知罪尚不得脫。眾生不知歷劫流轉。我無力救請十方佛。佛愍眾生不簡鉅細。必冀從愿。大論明請不請(云云)。請轉法輪。謂勸示。證。令於四諦生眼智明覺。是名三轉。有人言。請說三乘名三轉。佛若說法眾生得涅槃證。設未得者且令受世間樂。佛若普許則一切得安。我預一

【現代漢語翻譯】 現代漢語譯本 觀想一心。或許（觀想）很淺薄，或許是虛假的，其餘的九種（觀想）完全沒有做到。這並非虛假之言。後世有眼光的人應當能夠驗證。其次的位次是十種觀想中的一種。如果是圓教的次位，在菩薩的境界中應當廣泛地分別說明。但因為他們驗證的是現在的修行，所以需要簡略地辨析。如果四種三昧的修習方法，總的來說如上面所說。只有《法華經》特別地依據六時五悔重新制定方法。現在就五悔來說明它的位次。首先要知道逆順十心，並且系緣于實相，這是第一懺。常常懺悔，沒有不懺悔的時候。但心理微密，觀想的作用輕微疏忽，黑惡的覆蓋和障礙難以開啟和明白。重新運用身口來輔助和引發意業，使之迅速相應，更加進行五悔。懺，名為陳述顯露先前的罪惡；悔，名為改正過去的錯誤，修習未來的善行。佛的智慧普遍照耀，佛的慈悲普遍攝受。我以身口投于佛的足下，愿世間的眼睛能夠證明我的懺悔。我無始無量地遮蔽佛道的罪過，被無明所逼迫，不認識正真。從三界繫縛，動身口意，生起十惡罪。對三寶、六親、四生、五道，做了沒有饒益的事情。破壞發三乘心的人，造作五逆七逆。自己做，教他人做，見到別人做而隨喜。應當在現生或後世承受各種苦惱。如三世菩薩求佛道時所作的懺悔，我也像他們一樣。傷心自己昏沉，沒有智慧的眼睛。發出這些話語時，聲音哽咽，眼淚流下，至誠真實。五體投地，如樹木崩塌倒下。摧毀我人（的執著），眾多的罪惡傾覆消滅。這叫做懺悔。勸請，名為祈求。聲聞乘的人只是自己解脫，直接懺悔自己的罪過。菩薩憐憫眾生，爲了行道，所以需要勸請。我現在知道自己的罪過尚且不能解脫，眾生不知道，經歷劫數流轉。我沒有力量救度，所以請十方佛。佛憐憫眾生，不分大小，必定希望能夠如願。大論中說明了請與不請（此處省略）。請轉法輪，是勸請佛顯示、證明，使眾生在四諦中生起眼、智、明、覺。這叫做三轉。有人說，請說三乘，名為三轉。佛如果說法，眾生就能得到涅槃的證悟。即使沒有得到，也姑且讓他們享受世間的快樂。佛如果普遍地允許，那麼一切眾生都能得到安樂。我預先

【English Translation】 English version Contemplate with a single mind. Perhaps it's shallow or false, and the remaining nine are completely absent. This is not a false statement. Wise individuals in later generations should be able to verify it. The next level is one of the ten contemplations. If it's the next level in the Perfect Teaching (Round Teaching), it should be extensively explained within the realm of Bodhisattvas. However, because they are verifying present practice, it needs to be briefly distinguished. If the methods for practicing the four Samadhis are generally as described above. Only the Lotus Sutra specifically establishes methods based on the six periods and five repentances. Now, concerning its position in relation to the five repentances: First, one must know the ten minds in direct and reverse order and focus on the reality of suchness. This is the first repentance. Constantly repent, with no time when one is not repenting. However, the mind is subtle and secret, and the effect of contemplation is light and sparse, making it difficult to open and understand the covering and obstruction of darkness and evil. One must again use body and speech to assist and initiate the karma of the mind, so that it quickly corresponds, and further engage in the five repentances. 'Repentance' means to confess and reveal past evils; 'Remorse' means to correct past mistakes and cultivate future good. The Buddha's wisdom shines universally, and the Buddha's compassion universally embraces. I cast my body and speech at the Buddha's feet, wishing that the eyes of the world may witness my repentance. I have immeasurable and beginningless sins that obstruct the Buddha's path, forced by ignorance, not recognizing the truly correct. From being bound by the Three Realms, moving body, speech, and mind, arising the ten evil deeds. Towards the Three Jewels (Buddha, Dharma, Sangha), six kinds of relatives, four types of birth, and five paths of existence, I have done unbeneficial things. I have harmed those who have developed the mind for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and committed the five rebellious acts (matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha) and seven transgressions. I have done them myself, taught others to do them, and rejoiced upon seeing others do them. I should receive various sufferings in this life or the next. Just as the Bodhisattvas of the three periods of time (past, present, future) repented when seeking the Buddha's path, so do I. I grieve that I am muddled and lack the eye of wisdom. When uttering these words, my voice is choked with tears, sincerely and truthfully. I prostrate with my five limbs on the ground, like a tree collapsing. I destroy the attachment to self and others, and the multitude of evils are overturned and extinguished. This is called repentance. 'Entreaty' is called supplication. Those of the Hearer Vehicle (Śrāvakayāna) only liberate themselves, directly repenting their own sins. Bodhisattvas pity sentient beings, and for the sake of practicing the path, they must entreat. Now I know my own sins and still cannot be liberated, and sentient beings do not know, and transmigrate through kalpas. I have no power to save them, so I entreat the Buddhas of the ten directions. The Buddhas pity sentient beings, without distinguishing between great and small, and surely hope to fulfill their wishes. The Great Treatise explains entreaty and non-entreaty (omitted here). 'Please turn the Dharma wheel' means to encourage the Buddha to reveal and prove, so that sentient beings may generate the eye, wisdom, clarity, and awareness in the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, the path to the cessation of suffering). This is called the three turnings. Some say that requesting the teaching of the Three Vehicles is called the three turnings. If the Buddha teaches the Dharma, sentient beings can attain the realization of Nirvana. Even if they do not attain it, let them at least enjoy worldly happiness. If the Buddha universally permits, then all sentient beings can attain peace and happiness. I beforehand

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切罪苦亦除。如遍請雨我有少田自沾甘潤。請住世者。夫命隨業得住。變化隨心得住心止化滅。我今請佛饒益眾生如大炬火。莫止變化之心。久住安隱度脫一切。是名勸請。隨喜者。名為慶彼。佛既三轉法輪。眾生得三世利益。我助彼喜。又我應勸化令其生善。其善自生是故我喜。喜三世眾生福德善。三世三乘無漏善。三世諸佛從初心至入滅一切諸善。我皆隨喜亦教他喜。如買賣香傍觀三人同熏。能化受化及隨喜者三善均等。觀眾生惑甚可悲傷。觀眾生善應大恭敬。心常不輕。深知眾生具正緣了。即雖未發會必應生。毒鼓遠近為要當死。故敬之如佛。何者。未來諸世尊其數無有量也。此深是隨喜意也。法華隨喜法。大品隨喜人。人法互舉耳。迴向者。回眾善向菩提。一切賢聖功德廣大。我今隨喜福亦廣大。眾生無善我以善施。施眾生已正向菩提。如回聲入角響聞則遠。迴向為大利。正迴向者斷三界道滅諸戲論。干煩惱泥滅棘刺林舍除重檐。不取不念不見不得。不分別能迴向者所迴向處。諸法皆妄想和合故有。一切法實不生。無已今當生無已今當滅。諸法如是。我順諸法隨喜迴向。如三世諸佛所知所見所許。是名真實正迴向。亦名最上具足大回向。則不謗佛無過咎。無所繫無毒無失。何但迴向如此。前三后一亦然。毗婆

沙云。罪應如是懺勸請隨喜福迴向于菩提。發願者誓也。如許人物若不分券物則不定。施眾生善若不要心。或恐退悔。加之以誓。又無誓願。如牛無御不知所趣。愿來持行將至所在。亦名陀羅尼持善遮惡。如坯得火堪可盛物。二乘生盡故不須愿。菩薩生生化物須總愿別愿。四弘是總愿。法藏華嚴所說一一善行陀羅尼皆有別愿。今于道場日夜六時行此懺悔。破大惡業罪。勸請破謗法罪。隨喜破嫉妒罪。迴向破為諸有罪。順空無相愿。所得功德不可限量。譬算校計亦不能說。若能勤行五悔方便助開觀門。一心三諦豁爾開明。如臨凈鏡遍了諸色。於一念中圓解成就。不加功力任運分明。正信堅固無能移動。此名深信隨喜心即初品弟子位也。分別功德品云。其有眾生聞佛壽長遠。乃至能生一念信解。所得功德不可限量。能起如來無上之慧。若聞是經而不毀呰起隨喜心。當知已為深信解相。即初品文也。又以圓解觀心修行五悔更加讀誦。善言妙義與心相會。如膏助火。是時心觀益明名第二品也。文云。何況讀誦受持之者。斯人則為頂戴如來。又以增品勝心修行五悔。更加說法轉其內解導利前人。以曠濟故化功歸己。心更一轉倍勝於前。名第三品也。文云。若有受持讀誦為他人說。自書教人書供養經卷。不須復起塔寺供養眾僧。又

以增進心修行五悔兼修六度。福德力故倍助觀心更一重深進。名第四品也。文云。況復有人能持是經兼行六度。其德最勝無量無邊。譬如虛空至一切種智。又以此心修行五悔正修六度。自行化他事理具足。心觀無礙轉勝於前不可比喻。名第五品也。文云。能為他人種種解說。清凈持戒忍辱無瞋。常貴坐禪。精進勇猛。利根智慧。當知是人已趣道場近三菩提。若爾。五品之位在十信前。若依普賢觀。即以五品為十信五心。但佛意難知赴機異說。藉此開解何勞苦諍(云云)。複次今此一章是觀陰界入境。須約陰入而判次位。所謂黑陰入界即三惡道位白陰入界即三善道位。善方便陰入界即小乘似位。無漏陰界入即二乘真位。變易陰界入即五種人位。法性常色常受想行識陰界入。即佛位(云云)。又假名五品既轉明凈豁入聞慧。通達無滯深信難動。即信心也。如此次第念進慧定陀羅尼戒護迴向愿等十信具足。名六根清凈相似之位。四住已盡。仁王般若云。十善菩薩發大心。長別三界苦輪海。即此意也。次入初住。破無明見佛性。華嚴云。初發心時便成正覺。真實之性不由他悟。即此意也。如是次第四十二位。究竟妙覺無有叨濫。是名知次位。

○第九安忍者。能忍成道事不動亦不退。是心名薩埵。始觀陰界至識次位。八

【現代漢語翻譯】 現代漢語譯本：以增進心修行五悔（懺悔過去所造諸惡業）、兼修六度（佈施、持戒、忍辱、精進、禪定、智慧）。因為福德的力量，更加幫助觀心，更深一層地進步。這稱為第四品。經文中說：『更何況有人能夠受持這部經，同時修行六度，他的功德最為殊勝，無量無邊，譬如虛空，直至一切種智（佛的智慧）。』又以這樣的心修行五悔，端正地修行六度，自己修行，教化他人，事和理都圓滿具足，心觀沒有障礙，比之前更加殊勝，不可比喻。這稱為第五品。經文中說：『能夠為他人種種解說，清凈地持戒，忍辱沒有嗔恨，常常看重坐禪，精進勇猛，具有敏銳的智慧。』應當知道這個人已經趨向道場，接近三菩提（覺悟）。如果這樣說，五品的地位在十信（十種信心）之前。如果依照《普賢觀經》，就是以五品作為十信的五種心。但是佛的意圖難以知曉，應機說法各有不同，藉此開解，何必苦苦爭論（等等）。再次，現在這一章是觀察陰、界、入，必須根據陰、入來判斷次第地位。所謂的黑陰入界，就是三惡道（地獄、餓鬼、畜生）的地位；白陰入界，就是三善道（天、人、阿修羅）的地位；善方便陰入界，就是小乘（聲聞、緣覺）相似的地位；無漏陰界入，就是二乘（聲聞、緣覺）真實的地位；變易陰界入，就是五種人（十信、十住、十行、十回向、十地）的地位；法性常色常受想行識陰界入，就是佛的地位（等等）。又，假名五品既然轉為明凈，豁然進入聞慧（聽聞佛法而生起的智慧），通達沒有滯礙，深深地相信難以動搖，這就是信心。像這樣次第念、進、慧、定、陀羅尼（總持）、戒護、迴向、愿等等十信具足，稱為六根清凈相似的地位，四住（見一切住地、欲愛住地、色愛住地、有愛住地）已經斷盡。《仁王般若經》說：『十善菩薩發大心，長別三界苦輪海。』就是這個意思。其次進入初住（十住的第一位），破除無明，見到佛性。《華嚴經》說：『初發心時便成正覺，真實的自性不由其他覺悟。』就是這個意思。像這樣次第第四十二位，究竟妙覺，沒有絲毫的錯亂。這稱為知次第位。 第九安忍者，能夠忍耐成就道業的事情，不動搖也不退轉，這樣的心稱為薩埵（勇猛）。開始觀察陰、界，直至識的次第位，八。

【English Translation】 English version: Cultivating the five repentances (confessing past evil deeds) and practicing the six perfections (generosity, discipline, patience, diligence, concentration, and wisdom) with an enhancing mind. Due to the power of merit, it further assists in contemplating the mind, leading to a deeper level of progress. This is called the Fourth Grade. The text states: 'Moreover, if someone can uphold this sutra and practice the six perfections, their merit is most supreme, immeasurable and boundless, like the void, up to the all-knowing wisdom (Buddha's wisdom).' Furthermore, with such a mind, practicing the five repentances, correctly cultivating the six perfections, practicing oneself, and transforming others, both in terms of phenomena and principle, are fully complete. The contemplation of the mind is without obstacles, even more excellent than before, beyond comparison. This is called the Fifth Grade. The text states: 'Being able to explain in various ways to others, purely upholding precepts, being patient without anger, always valuing meditation, being diligent and courageous, possessing sharp wisdom.' It should be known that this person has already approached the Bodhimanda (place of enlightenment), close to the three Bodhis (enlightenment). If so, the position of the five grades is before the ten faiths (ten kinds of faith). If according to the 'Universal Worthy Contemplation Sutra', it is to take the five grades as the five minds of the ten faiths. However, the Buddha's intention is difficult to know, and the teachings vary according to the occasion. Using this to explain, why bother arguing bitterly (etc.). Again, this chapter is about observing the skandhas, realms, and entrances. It is necessary to judge the order of positions based on the skandhas and entrances. The so-called black skandhas entering the realm are the positions of the three evil paths (hell, hungry ghosts, animals); white skandhas entering the realm are the positions of the three good paths (heaven, humans, asuras); skillful means skandhas entering the realm are the positions similar to the Small Vehicle (Sravakas and Pratyekabuddhas); non-outflow skandhas entering the realm are the true positions of the Two Vehicles (Sravakas and Pratyekabuddhas); changeable skandhas entering the realm are the positions of the five kinds of people (ten faiths, ten dwellings, ten practices, ten dedications, ten grounds); the Dharma-nature constant form, constant feeling, thought, volition, and consciousness skandhas entering the realm are the position of the Buddha (etc.). Also, the provisional five grades, having turned clear and bright, suddenly enter hearing-wisdom (wisdom arising from hearing the Dharma), being thoroughly unobstructed, deeply believing and difficult to shake, this is faith. In this order, mindfulness, progress, wisdom, concentration, dharani (total retention), precept protection, dedication, vows, etc., the ten faiths are complete, called the position similar to the purification of the six senses, the four abodes (view of all abodes, desire-love abode, form-love abode, existence-love abode) have been exhausted. The 'Benevolent King Prajna Sutra' says: 'Ten virtuous Bodhisattvas generate great minds, forever departing from the sea of suffering of the three realms.' This is the meaning. Next, entering the first dwelling (the first of the ten dwellings), breaking through ignorance and seeing the Buddha-nature. The 'Avatamsaka Sutra' says: 'At the time of first generating the mind, one becomes perfectly enlightened, the true nature is not awakened by others.' This is the meaning. In this order, the forty-two positions, ultimately wonderful enlightenment, without any confusion. This is called knowing the order of positions. The ninth is the patient one, able to endure the matters of accomplishing the path, unmoving and not retreating. This mind is called Sattva (courageous). Beginning to observe the skandhas and realms, up to the order of consciousness, eight.

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法障轉慧開或未入品。或入初品神智爽利。若鋒刃飛霜觸物斯斷。初心聰睿有逾於此。本不聽學能解經論。覽他義疏洞識宗途。欲釋一條辯不可盡。若懷寶藏璧蘊解匿名。密勤精進必得入品。或進深品志念堅固。無能移易彌為勝術。但錐不處囊難覆易露。或見講者不稱理。或見行道者不當轍。慈悲示語即被圍繞。凡令講說或勸為眾生。內癢外動。即說一兩句法。或示一兩節禪。初對一人馳傳漸廣則不得止。初謂有益。益他蓋微廢損自行。非唯品秩不進障道還興。像子力微身沒刀箭。掬湯投冰翻添冰聚。毗婆沙云破敗菩薩也。昔鄴洛禪師名播河海。往則四方云仰。去則千百成羣。隱隱轟轟亦有何益利。臨終皆悔。武津嘆曰。一生望入銅輪。領眾太早所求不克。著愿文云。擇擇擇擇。高勝垂軌可以鏡焉。修行至此審自斟酌。智力強盛須廣利益。如大象押群。若其不然且當安忍深修三昧。行成力著為化不晚。大論云。菩薩以度人為事。云何深山自善。答曰。如服藥將身體康復業。身雖遠離心不遠離。若至六根清凈。名初依人。有所說法亦可信受。一音遍滿聞者歡喜。是化他位也。若此時不出強軟兩賊無如之何。自行轉成於他有辦。大象捍挌刀箭無施。日光照世長冰自冶。此即安忍之力焉。若被名譽羅罥。利養毛繩眷屬集樹。

【現代漢語翻譯】 現代漢語譯本 因法障轉為智慧，可能尚未入品，或者已入初品，神智清爽敏銳，如同鋒利的刀刃，接觸事物便能斬斷。初學者如果聰慧，往往超過這種程度。原本沒有聽聞學習，卻能理解經論；閱讀他人的義疏，便能透徹瞭解宗派的途徑。想要解釋一條經文，辯論起來沒完沒了。如同懷有寶藏，美玉蘊藏其中卻不為人知。秘密地勤奮精進，必定能夠入品，或者進入更深的品位，意志堅定牢固，無法被動搖改變，這便是殊勝的法術。但是錐子無法一直藏在口袋裡，容易暴露。或者見到講法者不合道理，或者見到修行者不合規矩，慈悲地給予指正，立刻就會被眾人包圍。凡是令人講說，或者勸人爲了眾生，內心蠢蠢欲動，便說一兩句佛法，或者開示一兩節禪定。起初只對一個人說，傳播開來就漸漸廣泛，無法停止。起初認為有益，但利益他人其實很微小，反而廢損了自己的修行。不僅品秩不能提升，還會興起修道上的障礙。如同小象力量微弱，身體被刀箭所傷。用一勺熱水倒入冰中，反而增添了冰的聚集。毗婆沙中說，這是破敗的菩薩。過去鄴都和洛陽的禪師，名聲傳遍黃河和大海，前往時四方人士都來仰慕，離開時成千上百的人跟隨，隱隱轟轟，又有什麼利益呢？臨終時都感到後悔。武津嘆息說：『一生希望進入銅輪位，但帶領大眾太早，所求沒有成功。』在遺願文中寫道：『擇擇擇擇。』高勝的垂範可以作為借鑑。修行到這種程度，要仔細地自我衡量。如果智慧力量強大，就應當廣泛地利益眾生，如同大象帶領象群。如果不是這樣，就應當安忍，深入地修習三昧，修行成就，力量顯現，再來教化眾生也不晚。《大智度論》中說：『菩薩以度化眾生為事業，為何要深居山林獨自修善？』回答說：『如同服藥，將身體調養康復。身體雖然遠離，心卻不遠離。』如果達到六根清凈，就叫做初步依止於人，所說的話也可以被相信接受，一音遍滿，聽聞者都歡喜，這是教化他人的地位。如果此時不謹慎，強盜和軟賊都無法抵擋。自己的修行反而成就了他人。大象抵擋刀箭，無所畏懼，日光照耀世間，堅冰自然消融，這就是安忍的力量啊。如果被名譽的羅網束縛，被利養的毛繩纏繞，眷屬聚集如樹木。

【English Translation】 English version The turning of Dharma obstacles into wisdom may mean one has not yet entered the ranks, or has entered the initial ranks with sharp and clear intellect, like a sharp blade that cuts through anything it touches. A beginner with intelligence often surpasses this. Originally without hearing or learning, they can understand scriptures and treatises; reading others' commentaries, they can thoroughly understand the path of the sect. Wanting to explain a single verse, the debate is endless. Like possessing a treasure, a beautiful jade hidden within is unknown. Secretly diligent and striving, one will surely enter the ranks, or enter deeper ranks, with a firm and unwavering will, which is a supreme art. However, an awl cannot always be kept in a bag, easily exposed. Or seeing a speaker not in accordance with reason, or seeing a practitioner not on the right path, compassionately giving correction, one will immediately be surrounded by the crowd. Whenever someone is asked to speak, or persuaded to do so for the sake of sentient beings, the inner itch moves, and they speak one or two sentences of Dharma, or give one or two sections of Chan instruction. Initially speaking to only one person, the transmission gradually widens and cannot be stopped. Initially thinking it is beneficial, but benefiting others is actually very small, and instead wastes one's own practice. Not only can the ranks not be improved, but obstacles to the path arise. Like a small elephant with weak strength, its body is injured by swords and arrows. Pouring a spoonful of hot water into ice, it only adds to the accumulation of ice. The Vibhasa says, this is a defeated Bodhisattva. In the past, the Chan masters of Ye and Luo were famous throughout the Yellow River and the sea. When they went, people from all directions came to admire them; when they left, thousands of people followed, rumbling and rumbling, what benefit was there? They all regretted it at the end of their lives. Wu Jin sighed and said: 'All my life I hoped to enter the Copper Wheel position, but leading the masses was too early, and what I sought was not achieved.' In his will, he wrote: 'Choose, choose, choose, choose.' The example of Gao Sheng can be used as a reference. When practicing to this extent, carefully weigh yourself. If your wisdom and strength are strong, you should widely benefit sentient beings, like an elephant leading a herd. If not, you should be patient and deeply cultivate Samadhi. When practice is accomplished and strength manifests, it is not too late to teach sentient beings. The Mahaprajnaparamita Sutra says: 'The Bodhisattva takes the liberation of sentient beings as their business, why should they live in the deep mountains and cultivate goodness alone?' The answer is: 'Like taking medicine, restoring the body to health. Although the body is far away, the mind is not far away.' If one reaches the purification of the six senses, it is called initially relying on people, and what is said can be believed and accepted, one sound pervades, and those who hear it rejoice, this is the position of teaching others. If one is not careful at this time, neither strong robbers nor soft thieves can be resisted. One's own practice instead accomplishes others. An elephant resists swords and arrows, fearless, the sunlight shines on the world, and the solid ice melts naturally, this is the power of patience. If one is bound by the net of fame, entangled by the hair rope of profit and support, and relatives gather like trees.

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妨蠹內侵枝葉外盡者。當早推之莫受莫著。推若不去翻被黏系者。當縮德露玭揚狂隱實。密覆金貝莫令盜見。若遁跡不脫當一舉萬里。絕域他方無相諳練。快得學道如求那跋摩(云云)。若名利眷屬從外來破。憶此三術囓齒忍耐。雖千萬請確乎難拔。讓哉隱哉去哉若煩惱業定見慢等從內來破者。亦憶三術。即空即假即中。設使屠粉肌肉心不動散。大地鎮壓不為重淪。毗嵐弗輕寒冰非冷猛炎寧熱。端心正觀那得薄證片禪即以為喜。才見少惡即以為憂。坯器易堆庵華難實。大品云。無量人發菩提心多墮二乘地。為辦大事彌須安忍。若得此意不須九境。若未了者當更廣明。

○第十無法愛者。行上九事過內外障。應得入真。而不入者。以法愛住著而不得前。毗曇云。暖法猶退。五根若立上忍發真。則不論退。頂法若生愛心應入不入退為四重五逆。通別皆有頂墮之義。既不入位又不墮二乘。大論云。三三昧是似道位。未發真時喜有法愛。名為頂墮。今人行道萬不至此。至此善自防護。此位無內外障唯有法愛。法愛難斷。若有稽留此非小事。譬如同帆一去一停。停即住著。又雖不著沙亦不著岸。風息故住。不著沙喻無內障。岸喻外障。而生法愛無住風息。不進不退名為頂墮。若破法愛。入三解脫髮真中道。所有慧身不由他

【現代漢語翻譯】 現代漢語譯本： 如果像蛀蟲一樣的問題從內部侵蝕，導致枝葉從外部枯萎，應當及早推開它，不要接受，不要執著。如果推開卻無法擺脫，反而被它纏住，應當收斂德行，顯露瑕疵，張揚狂放，隱藏真實，嚴密地遮蓋金錢財物，不要讓盜賊看見。如果逃避也無法擺脫，應當立刻遠走萬里，到完全不熟悉的地方去。快速地學習佛法，就像追求求那跋摩（Guṇabhadra，功德賢）。如果名利眷屬從外部來破壞，記住這三種方法：咬緊牙關，忍耐。即使有千萬人請求，也要堅定不移，難以動搖。謙讓啊，隱藏啊，離開啊！如果煩惱、業障、邪見、傲慢等從內部來破壞，也要記住這三種方法：即空、即假、即中。即使被屠夫肢解，肌肉被粉碎，內心也不動搖，不散亂。即使大地鎮壓，也不會沉淪。即使遇到狂風也不輕浮，即使遇到寒冰也不覺得冷，即使遇到猛烈的火焰也不覺得熱。端正心念，正確地觀察，怎麼能因為淺薄的證悟、片面的禪定就感到歡喜呢？才見到一點點惡事就感到憂愁。未燒製的陶器容易崩塌，簡陋的房屋難以住人。《大品般若經》說，無數人發菩提心，大多墮入二乘地。爲了成就大事，更需要安忍。如果領悟了這個道理，就不需要經歷九次第定。如果還不明白，應當進一步詳細說明。

第十種是無法愛：修行了前面九種方法，超越了內外障礙，本應證入真如，卻因為對佛法的愛著而停滯不前。《毗曇論》說，暖法位（修行位階）還有退轉的可能，五根（信、精進、念、定、慧）如果確立，進入上忍位（修行位階），證得真如，就不會退轉。頂法位（修行位階）如果生起愛著心，本應證入卻未能證入，退轉的罪過相當於四重五逆罪。通教和別教都有頂墮的說法。既沒有證入聖位，又沒有墮入二乘。《大智度論》說，三三昧（空、無相、無作）是相似的道位，未證得真如時容易產生法愛，這叫做頂墮。現在修行的人很少能達到這個地步，如果達到了這個地步，要好好地防護自己。這個階段沒有內外障礙，只有法愛。法愛難以斷除，如果有所停留，這不是小事。譬如同一條船，一會兒前進一會兒停止，停止就是住著。又像船雖然沒有擱淺在沙灘上，也沒有靠岸，因為風停了所以停住了。不著沙比喻沒有內部障礙，岸比喻外部障礙，而生起法愛就像沒有風推動，不進不退，叫做頂墮。如果破除法愛，就能進入三解脫門，證得真如中道，所獲得的智慧之身不是由他人所給予的。

【English Translation】 English version: If problems, like woodworms, erode from within, causing the branches and leaves to wither from the outside, you should push them away early, not accept them, not cling to them. If pushing them away doesn't get rid of them, but instead you become entangled, you should restrain your virtues, reveal your flaws, flaunt your wildness, and conceal your true abilities. Tightly cover your gold and treasures, not allowing thieves to see them. If escaping doesn't free you, you should immediately travel ten thousand miles away, to a completely unfamiliar place. Quickly learn the Dharma, like pursuing Guṇabhadra (virtuous and auspicious). If fame, fortune, and family come to disrupt from the outside, remember these three methods: grit your teeth and endure. Even if ten thousand people plead, be firm and unyielding. Be humble, be hidden, leave! If afflictions, karma, wrong views, arrogance, etc., come to disrupt from within, also remember these three methods: emptiness, provisional existence, and the Middle Way. Even if a butcher dismembers you and your muscles are crushed, your mind will not waver or become scattered. Even if the earth presses down, you will not sink. Even encountering violent winds, do not be frivolous; even encountering freezing ice, do not feel cold; even encountering fierce flames, do not feel hot. With an upright mind and correct contemplation, how can you be pleased with shallow enlightenment or a partial glimpse of Chan (Zen)? How can you be worried by seeing only a little evil? Unfired pottery is easily broken, and a simple hut is difficult to live in. The Mahaprajnaparamita Sutra says that countless people generate Bodhicitta (the aspiration for enlightenment), but most fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). To accomplish great things, you need even more patience. If you understand this principle, you do not need to go through the Nine Jhanas (nine successive states of meditative absorption). If you do not yet understand, you should explain it in more detail.

The tenth is love of Dharma (Dharma-rāga): Having practiced the previous nine methods and overcome internal and external obstacles, one should attain true suchness, but one does not enter because of attachment to the Dharma. The Abhidharma says that the stage of warmth (a stage of practice) can still regress. If the Five Roots (faith, diligence, mindfulness, concentration, and wisdom) are established, entering the stage of highest patience (a stage of practice), attaining true suchness, there will be no regression. If attachment arises in the stage of summit (a stage of practice), one should enter but fails to enter, and the regression is equivalent to the Four Grave Offenses and Five Rebellious Acts. Both the Common Teaching and the Distinct Teaching have the meaning of falling from the summit. Neither entering the holy position nor falling into the Two Vehicles, the Mahaprajnaparamita Sutra says that the three samadhis (emptiness, signlessness, and non-action) are similar to the path. Before attaining true suchness, one is prone to Dharma-rāga, which is called falling from the summit. Few practitioners today reach this stage. If you reach this stage, protect yourself well. This stage has no internal or external obstacles, only Dharma-rāga. Dharma-rāga is difficult to break. If there is any delay, this is no small matter. It is like a boat with a sail, sometimes moving forward and sometimes stopping. Stopping is clinging. Also, like a boat that is neither stranded on the sand nor docked on the shore, it stops because the wind has stopped. Not being stranded on the sand is a metaphor for no internal obstacles, and the shore is a metaphor for external obstacles. But arising Dharma-rāga is like no wind pushing, neither advancing nor retreating, which is called falling from the summit. If you break Dharma-rāga, you can enter the Three Doors of Liberation, attain true suchness and the Middle Way, and the wisdom body you obtain is not given by others.

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悟。自然流入薩婆若海住無生忍。亦名寂滅忍。以首楞嚴遊戲神通具大智慧。如大海水。所有功德唯佛能知。今止觀進趣方便齊此而已。入住功德今無所論后當重辨。

○是十種法名大乘觀。學是乘者名摩訶衍。云何大乘。如法華云。各賜諸子等一大車。其車高廣眾寶莊校。周匝欄楯四面懸鈴。又于其上張設幰蓋。亦以珍奇雜寶而嚴飾之。寶繩交絡垂諸華纓。重敷綩莚安置丹枕。駕以白牛肥莊多力。膚色充潔形體姝好。有大筋力行步平正其疾如風。又多僕從而侍衛之。止觀大乘亦如是。觀念念心無非法性實相。是名等一大車。於一一心即空即假即中。是名各賜大車。徹三諦之源名為高。收十法界名為廣。無量道品名眾寶莊校。四勤遮惡持善。又愿來持行。釘鑷牢固名周匝欄楯。法義辭辯宣暢開覺名四面懸鈴。慈悲普覆無有遺限名張設幰蓋。道品所攝十力無畏。十八不共之法不與他共。名珍奇嚴飾。四弘誓願要心不退。名寶繩交絡。四攝攝物物無不悅。名垂諸華纓諸禪三昧起六神通。名重敷綩莚。四門歸宗休息諸行。名安置丹枕。四念處慧破除八倒之黑。名駕以白牛。四正勤增長二善。名肥壯多力。遮斷二惡二惡盡凈。故言膚色充潔。四如意足四辯自在。名形體姝好。五根盤固不可移動。名為筋。五力增長遮諸惡

【現代漢語翻譯】 現代漢語譯本：領悟。自然流入薩婆若（Sarvajna，一切智）海，安住于無生法忍。也稱為寂滅忍。以首楞嚴（Suramgama-samadhi，勇健定）遊戲神通，具足大智慧。猶如大海水，所有功德唯有佛才能知曉。如今止觀的進趣方便到此為止。入住的功德現在不作論述，以後再詳細辨析。

這是十種法，名為大乘觀。學習這種乘法的人，稱為摩訶衍（Mahayana，大乘）。什麼叫做大乘？如《法華經》所說：『各自賜予諸子同樣的一輛大車。』這車高大寬廣，用各種珍寶裝飾。四周有欄桿，四面懸掛鈴鐺。車上還張設華麗的帷幔，也用珍奇的雜寶來裝飾。寶繩交錯連線，垂掛著各種花朵和纓絡。重複鋪設精美的地毯，安置紅色的枕頭。用白色、肥壯、多力的牛來駕車，牛的膚色潔白，形體美好。具有強大的筋力，行走平穩端正，速度如風。還有許多僕人侍候。止觀大乘也是如此。觀念唸唸之心，沒有不是法性實相的，這叫做『等一大車』。于每一個念頭之心，即空、即假、即中，這叫做『各賜大車』。徹底明瞭三諦的根源，名為『高』。收攝十法界，名為『廣』。無量無邊的道品，名為『眾寶莊校』。四正勤，遮止惡法，奉持善法，又發願未來堅持修行，釘鑷牢固，名為『周匝欄楯』。法義辭藻辯才，宣揚暢達，開示覺悟，名為『四面懸鈴』。慈悲普遍覆蓋，沒有遺漏和界限，名為『張設幰蓋』。道品所包含的十力、四無畏、十八不共法，不與他人共有，名為『珍奇嚴飾』。四弘誓願，心意堅定不退，名為『寶繩交絡』。四攝法攝受眾生，眾生無不喜悅，名為『垂諸華纓』。諸禪三昧，生起六神通，名為『重敷綩繟』。四門歸宗，止息各種修行，名為『安置丹枕』。四念處之智慧，破除八顛倒之黑暗，名為『駕以白牛』。四正勤，增長兩種善法，名為『肥壯多力』。遮斷兩種惡法，兩種惡法完全清凈，所以說『膚色充潔』。四如意足，四無礙辯才，名為『形體姝好』。五根盤結穩固，不可移動，名為『筋』。五力增長，遮止各種惡法。

【English Translation】 English version: Enlightenment. Naturally flows into the Sarvajna (all-knowing wisdom) sea, dwelling in the patience of non-origination. It is also called the patience of extinction. With the Suramgama-samadhi (heroic march samadhi) playing with supernatural powers, possessing great wisdom. Like the water of the great sea, only the Buddha can know all the merits. Now, the progressive means of Samatha-vipassana (calm abiding and insight) only reach this point. The merits of entering and dwelling will not be discussed now, but will be elaborated later.

These ten kinds of dharmas are called the Mahayana (Great Vehicle) contemplation. Those who study this vehicle are called Mahayanists. What is Mahayana? As the Lotus Sutra says: 'Each was given an equal great cart to all the children.' The cart is tall and wide, adorned with various treasures. There are railings all around, and bells hanging on all four sides. Above it, there is also a canopy, also adorned with rare and precious treasures. Precious ropes are intertwined, hanging various flowers and tassels. Fine carpets are laid repeatedly, and red pillows are placed. It is driven by white oxen, fat, strong, and powerful. Their skin is pure white, and their bodies are beautiful. They have great strength, walk steadily and uprightly, and their speed is like the wind. There are also many servants attending. The Samatha-vipassana Mahayana is also like this. Contemplating each thought of the mind, there is nothing that is not the Dharma-nature reality, this is called 'an equal great cart'. In each thought of the mind, it is emptiness, provisionality, and the middle way, this is called 'each was given a great cart'. Thoroughly understanding the source of the three truths is called 'tall'. Encompassing the ten Dharma realms is called 'wide'. Limitless qualities of the path are called 'adorned with various treasures'. The four right exertions, preventing evil and upholding good, and vowing to continue practicing in the future, firmly fixed, are called 'railings all around'. The eloquence of Dharma meanings, proclaiming and awakening, is called 'bells hanging on all four sides'. Compassion universally covers, without omission or limitation, is called 'a canopy is set up'. The ten powers, four fearlessnesses, and eighteen unshared qualities contained in the qualities of the path, not shared with others, are called 'adorned with rare and precious treasures'. The four great vows, with unwavering intention, are called 'precious ropes are intertwined'. The four embracing qualities embrace beings, and all beings are pleased, are called 'hanging various flowers and tassels'. Various samadhis arise six kinds of supernatural powers, are called 'fine carpets are laid repeatedly'. The four gates return to the source, ceasing various practices, are called 'red pillows are placed'. The wisdom of the four foundations of mindfulness, dispelling the darkness of the eight inversions, is called 'driven by white oxen'. The four right exertions increase two kinds of good, are called 'fat, strong, and powerful'. Cutting off two kinds of evil, and the two kinds of evil are completely purified, therefore it is said 'their skin is pure white'. The four bases of supernatural power, the four unobstructed eloquence, are called 'their bodies are beautiful'. The five roots are firmly established and cannot be moved, are called 'tendons'. The five powers increase, preventing all evils.

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法。名為力。七覺簡擇名為行步。八道安隱名為平正。對治助道廣攝諸法。名又多僕從而侍衛之。破法愛無明入薩婆若海發真速疾。名其疾如風。運載諸子嬉戲快樂。此大乘觀法門具度與彼經合。故名大乘觀也。複次一切法悉一乘故。夫有心者無不具足。如此妙法是名理乘。如來不說則不能知。以聞教歡喜頂受。即名字乘。因聞名故依教修行入五品位。名觀行乘。得六根清凈。名相似乘。從三界出到薩婆若中住。是亦不住。若入初住乃至十住得真實乘游于東方。十行遊南方。十向游西方。十地游北方。輪環無際得空而止。止於中央即妙覺。直至道場。是此意也。今人祇謂舍惡取空是大乘。此空尚不免六十二見單復之惡。何得動出為乘。設借為乘祇一禿乘無法門具度。正法大城金剛寶藏。具足無缺何所而無。豈容禿空而已。若但爾者乘邪見乘入險惡道。是壞驢車耳(云云)。

○端坐觀陰入如上說。歷緣對境觀陰界者。緣謂六作境謂六塵大論云。于緣生作者于塵生受者。如隨自意中說。若般舟常行。法華方等半行。或掃灑執作皆有行動。隨自意最多。若不於行中習觀。云何速與道理相應。略辨其相例前為十。初所觀境者。若舉足下足足是色法。色由心運從此至彼。此心依色即是色陰。領受此行即受陰。於行計我即

【現代漢語翻譯】 現代漢語譯本 法，名為力（力量）。七覺支的簡擇稱為行步。八正道安穩稱為平正。對治煩惱，輔助正道，廣泛攝取諸法，名為有很多僕從而侍衛它。破除對法的執愛和無明，進入薩婆若（一切智）海，發起真實而迅速的智慧，名為其疾如風。運載諸子嬉戲快樂。此大乘觀法門具足度化眾生的能力，與彼經義理相合，所以名為大乘觀。再次，一切法都是一乘的緣故，凡是有心者沒有不具足這種妙法的，這稱為理乘。如來不說，則不能知。因為聽聞教法而歡喜信受，就是名字乘。因為聽聞名字的緣故，依教修行，進入五品位，名為觀行乘。得到六根清凈，名為相似乘。從三界出來，到達薩婆若中安住，但又不住于薩婆若，如果進入初住乃至十住，得到真實乘，游于東方。十行遊于南方。十向游于西方。十地游于北方。輪環無際，得空而止。止於中央，就是妙覺。直至道場，就是這個意思。現在的人只認為捨棄惡行，取證空性就是大乘，這種空性尚且不能免除六十二種邪見的單復之惡，怎麼能動身出行成為乘呢？即使借用為乘，也只是一禿乘，沒有法門具足度化眾生的能力。正法大城，金剛寶藏，具足無缺，還有什麼沒有的呢？難道容許只有空性而已嗎？如果僅僅是這樣，那就是乘坐邪見之乘，進入險惡之道，是損壞的驢車罷了（云云）。 端坐觀陰，進入如上所說。歷緣對境觀陰界，緣是指六種作用，境是指六塵。《大智度論》說：『于緣生作者，于塵生受者。』如《隨自意》中所說。如果修般舟三昧常行，或《法華經》、《方等經》的半行，或者掃地執事，都有行動。隨自意最多。如果不於行中習觀，怎麼能迅速與道理相應？略微辨別其相，仿照前面分為十種。首先，所觀的境，如果舉足下足，足是色法。色由心運，從此至彼。此心依色，就是色陰。領受此行，就是受陰。於行計我，就是想陰。

【English Translation】 English version The Dharma is called strength (power). The discernment of the seven factors of enlightenment is called walking. The secure nature of the Eightfold Path is called equanimity. Counteracting afflictions, assisting the path, and broadly encompassing all Dharmas is called having many servants to attend and protect it. Breaking through attachment to the Dharma and ignorance, entering the ocean of Sarvajna (all-knowing wisdom), and generating true and swift wisdom is called being as swift as the wind. Carrying the children, making them play and be happy. This Mahayana contemplation Dharma gate possesses the ability to fully liberate beings, aligning with the meaning of that sutra, therefore it is called Mahayana contemplation. Furthermore, because all Dharmas are of the One Vehicle, all beings with minds possess this wonderful Dharma, which is called the Vehicle of Principle. If the Tathagata does not speak of it, it cannot be known. Because of hearing the teachings and rejoicing in acceptance, it is the Vehicle of Name. Because of hearing the name, practicing according to the teachings, and entering the five grades of faith, it is called the Vehicle of Practice. Attaining purity of the six senses is called the Vehicle of Resemblance. Emerging from the Three Realms and dwelling in Sarvajna, yet not dwelling there, if one enters the initial stage of abiding up to the tenth stage of abiding, one attains the Vehicle of Reality, traveling in the East. The Ten Practices travel in the South. The Ten Dedications travel in the West. The Ten Grounds travel in the North. Circling without end, attaining emptiness and stopping. Stopping in the center is Wonderful Enlightenment. Directly to the Bodhi-tree, this is the meaning. People today only think that abandoning evil and attaining emptiness is Mahayana. This emptiness still cannot avoid the evils of the sixty-two views, both simple and complex. How can one move and go forth as a vehicle? Even if borrowed as a vehicle, it is only a bald vehicle, without the ability to fully liberate beings through the Dharma gates. The great city of the True Dharma, the Vajra Treasury, is complete and without lack. What is there that is not there? How can it be just emptiness? If it is only that, then it is riding the vehicle of wrong views, entering dangerous paths, it is a broken donkey cart (etc.). Sitting upright and contemplating the skandhas, entering as described above. Experiencing conditions and facing objects to contemplate the skandhas and realms, conditions refer to the six functions, and objects refer to the six sense objects. The Mahaprajnaparamita-sastra says: 'The creator arises from conditions, the receiver arises from objects.' As described in Following One's Own Mind. If practicing the Pratyutpanna Samadhi constantly walking, or the half-walking of the Lotus Sutra and Vaipulya Sutras, or sweeping and performing duties, all involve actions. Following one's own mind is the most. If one does not practice contemplation in action, how can one quickly correspond with the principle? Briefly distinguishing their characteristics, following the previous pattern, there are ten types. First, the object of contemplation, if lifting the foot and lowering the foot, the foot is a form. Form is moved by the mind, from here to there. This mind relies on form, which is the form skandha. Receiving this action is the feeling skandha. Considering 'I' in the action is the perception skandha.

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想陰。或善行惡行即行陰。行中之心即識陰。行塵對意則有界入。乃至眼色意法亦如是。是陰界入于舉下間悉皆具足。如此陰入即是無明與行緣合。生行中陰界入。陰界入不異無明。無明即是法性。法性即是法界。一切法趣行中是趣不過。一陰界入一切陰界入。一多不一不多不相妨礙。是名行中不思議境。達此境時與慈悲俱起傷己昏沉。無量劫來常為陰入迷惑欺誑。今始覺知一切眾生悉是一乘。昏醉倒解甚可憐愍。誓破無明作眾依止。安心定慧而寂照之。心既得安遍破見思無知無明三諦之障。橫豎皆盡。又善識通塞終不于中取藥成病。善知道品榮枯念處。雙樹中間入般涅槃又善知行中對治六度助開涅槃門。深識次位知我此行未同上聖。慚愧進修無有休已。能於行中外降名利內伏三障。安忍不動。法愛滯著莫令頂墮。十法成就世入銅輪證無生忍。得一大車高廣嚴凈眾寶莊校。其疾如風嬉戲快樂。乘是寶乘直至道場。是約行緣作觀。治無明糠顯法性米。舉足下足道場中來具足佛法矣。例前可知。行緣既爾。住坐臥語。作例前可解。三三昧無臥法隨自意則有。昔國王于臥中悟辟支佛。當知臥中得有觀行(云云)。對境者。約眼計我言我能受。一塵有三。合十八受者。眼見色有五陰三界二入。例如上說。又彌勒相骨經云。一念

【現代漢語翻譯】 想陰（Saṃjñā-skandha）。或者說，善行和惡行就是行陰（Saṃskāra-skandha）。行陰中的心就是識陰（Vijñāna-skandha）。行塵（行為所觸及的塵境）與意根相對，就產生了界入（Dhātu-āyatana）。乃至眼、色、意、法也是如此。這些陰、界、入在舉足下足之間全部具備。這樣的陰、入就是無明（Avidyā）與行（Saṃskāra）相互緣合，產生行中的陰、界、入。陰、界、入與無明沒有差別。無明就是法性（Dharmatā），法性就是法界（Dharmadhātu）。一切法趨向於行中，是無法超越的。一個陰、界、入就是一切陰、界、入。一與多不一亦不異，互不妨礙。這叫做行中不可思議之境。達到這種境界時，會與慈悲心一同生起，哀傷自己長久以來的昏沉。無量劫以來，常常被陰、入迷惑欺騙。現在才開始覺知一切眾生都是一乘（Ekāyana）。昏醉顛倒，實在可憐憫。發誓破除無明，作為眾生的依靠。安心於定慧之中，寂靜而照見。心既然得到安定，就能普遍破除見惑、思惑、無知惑、無明惑這三諦之障，橫向和豎向都窮盡。並且善於識別通達與阻塞，始終不在其中取藥成病。善於知道品德的興盛與衰敗，以及四念處（Sati）。就像佛陀在雙樹之間入般涅槃（Parinirvana）。又善於知道在行中用六度（Pāramitā）來對治煩惱，幫助開啟涅槃之門。深刻地認識到次第位階，知道我現在的修行還不如上聖。慚愧地精進修行，沒有停止的時候。能夠在行中對外降伏名利，對內降伏三障。安忍不動。對於法的愛戀和執著，不要讓它墮落。十法成就，進入銅輪世界，證得無生法忍（Anutpattika-dharma-kṣānti）。得到一大車，高大寬廣，莊嚴清凈，用各種珍寶裝飾。它的速度像風一樣快，可以嬉戲快樂。乘坐這輛寶車，一直到達道場。這是關於行緣作觀，治理無明的糠秕，顯現法性的米。舉足下足，在道場中來，就具足了佛法。可以參照前面的內容來理解。行緣既然如此，那麼住、坐、臥、語，都可以參照前面的例子來理解。三三昧（Samādhi）沒有臥法，但隨自己的意願也可以有。過去有國王在臥中領悟了辟支佛（Pratyekabuddha）的境界。應當知道臥中也可以有觀行（以下省略）。對於境界來說，是根據眼根來計度我，說我能夠領受。一塵有三，合起來有十八受。眼見色，有五陰、三界、二入。例如上面所說。又《彌勒相骨經》說，一念 現代漢語譯本：想陰（Saṃjñā-skandha）。或者說，善行和惡行就是行陰（Saṃskāra-skandha）。行陰中的心就是識陰（Vijñāna-skandha）。行塵（行為所觸及的塵境）與意根相對，就產生了界入（Dhātu-āyatana）。乃至眼、色、意、法也是如此。這些陰、界、入在舉足下足之間全部具備。這樣的陰、入就是無明（Avidyā）與行（Saṃskāra）相互緣合，產生行中的陰、界、入。陰、界、入與無明沒有差別。無明就是法性（Dharmatā），法性就是法界（Dharmadhātu）。一切法趨向於行中，是無法超越的。一個陰、界、入就是一切陰、界、入。一與多不一亦不異，互不妨礙。這叫做行中不可思議之境。達到這種境界時，會與慈悲心一同生起，哀傷自己長久以來的昏沉。無量劫以來，常常被陰、入迷惑欺騙。現在才開始覺知一切眾生都是一乘（Ekāyana）。昏醉顛倒，實在可憐憫。發誓破除無明，作為眾生的依靠。安心於定慧之中，寂靜而照見。心既然得到安定，就能普遍破除見惑、思惑、無知惑、無明惑這三諦之障，橫向和豎向都窮盡。並且善於識別通達與阻塞，始終不在其中取藥成病。善於知道品德的興盛與衰敗，以及四念處（Sati）。就像佛陀在雙樹之間入般涅槃（Parinirvana）。又善於知道在行中用六度（Pāramitā）來對治煩惱，幫助開啟涅槃之門。深刻地認識到次第位階，知道我現在的修行還不如上聖。慚愧地精進修行，沒有停止的時候。能夠在行中對外降伏名利，對內降伏三障。安忍不動。對於法的愛戀和執著，不要讓它墮落。十法成就，進入銅輪世界，證得無生法忍（Anutpattika-dharma-kṣānti）。得到一大車，高大寬廣，莊嚴清凈，用各種珍寶裝飾。它的速度像風一樣快，可以嬉戲快樂。乘坐這輛寶車，一直到達道場。這是關於行緣作觀，治理無明的糠秕，顯現法性的米。舉足下足，在道場中來，就具足了佛法。可以參照前面的內容來理解。行緣既然如此，那麼住、坐、臥、語，都可以參照前面的例子來理解。三三昧（Samādhi）沒有臥法，但隨自己的意願也可以有。過去有國王在臥中領悟了辟支佛（Pratyekabuddha）的境界。應當知道臥中也可以有觀行（以下省略）。對於境界來說，是根據眼根來計度我，說我能夠領受。一塵有三，合起來有十八受。眼見色，有五陰、三界、二入。例如上面所說。又《彌勒相骨經》說，一念

【English Translation】 Saṃjñā-skandha (the aggregate of perception). Or, good and evil deeds are Saṃskāra-skandha (the aggregate of mental formations). The mind within Saṃskāra is Vijñāna-skandha (the aggregate of consciousness). When the dust of action (the realm touched by actions) is opposite the mind, Dhātu-āyatana (realms and entrances) arise. Even the eye, form, mind, and dharma are the same. These skandhas, dhātus, and āyatanas are all complete between raising and lowering the foot. Such skandhas and āyatanas are the union of Avidyā (ignorance) and Saṃskāra (mental formations), giving rise to skandhas, dhātus, and āyatanas within action. Skandhas, dhātus, and āyatanas are no different from Avidyā. Avidyā is Dharmatā (the nature of reality), and Dharmatā is Dharmadhātu (the realm of reality). All dharmas tend towards action, and there is no surpassing it. One skandha, dhātu, and āyatana is all skandhas, dhātus, and āyatanas. One and many are neither one nor different, and do not obstruct each other. This is called the inconceivable realm within action. When this realm is reached, compassion arises together, lamenting one's own long-standing dullness. For countless kalpas, one has often been deceived and misled by skandhas and āyatanas. Now one begins to realize that all sentient beings are Ekāyana (the One Vehicle). Being confused and inverted is truly pitiable. Vow to break through Avidyā and be a refuge for all beings. Settle the mind in samādhi (concentration) and prajñā (wisdom), being silent and illuminating. Since the mind has been stabilized, it can universally break through the obstacles of the three truths: delusions of views, delusions of thought, ignorance, and fundamental ignorance, exhausting them horizontally and vertically. Furthermore, be good at recognizing passage and blockage, and never take medicine in the midst of it, turning it into illness. Be good at knowing the flourishing and decline of the qualities of the path, and the four Satis (mindfulnesses). Just as the Buddha entered Parinirvana (final nirvana) between the twin trees. Also, be good at knowing how to use the six Pāramitās (perfections) to counteract afflictions in action, helping to open the gate of Nirvana. Deeply recognize the sequential stages, knowing that my current practice is not yet the same as the noble saints. Ashamedly cultivate diligently without ceasing. Be able to subdue fame and gain externally in action, and internally subdue the three obstacles. Be patient and unmoving. Do not let the love and attachment to dharma cause one to fall. Accomplishing the ten dharmas, enter the copper wheel world, and attain Anutpattika-dharma-kṣānti (the patience with the unborn dharmas). Obtain a great cart, tall and wide, adorned with various treasures, pure and clean. Its speed is as fast as the wind, and one can play and be happy. Riding this precious vehicle, go straight to the Bodhimaṇḍa (place of enlightenment). This is contemplating the conditions of action, managing the chaff of ignorance, and revealing the rice of dharma-nature. Raising and lowering the foot, coming in the Bodhimaṇḍa, one is complete with the Buddha-dharma. It can be understood by referring to the previous content. Since the conditions of action are like this, then dwelling, sitting, lying down, and speaking can all be understood by referring to the previous examples. There is no lying down method in the three Samādhis, but it can be done according to one's own will. In the past, a king realized the state of a Pratyekabuddha (Solitary Buddha) while lying down. It should be known that there can also be contemplation in lying down (etc.). Regarding the realm, it is based on the eye-root to measure 'I', saying 'I' am able to receive. One dust has three, adding up to eighteen receptions. When the eye sees form, there are five skandhas, three realms, and two entrances. As mentioned above. Also, the 'Sutra of the Physical Characteristics of Maitreya' says, 'One thought' English version: Saṃjñā-skandha (the aggregate of perception). Or, good and evil deeds are Saṃskāra-skandha (the aggregate of mental formations). The mind within Saṃskāra is Vijñāna-skandha (the aggregate of consciousness). When the dust of action (the realm touched by actions) is opposite the mind, Dhātu-āyatana (realms and entrances) arise. Even the eye, form, mind, and dharma are the same. These skandhas, dhātus, and āyatanas are all complete between raising and lowering the foot. Such skandhas and āyatanas are the union of Avidyā (ignorance) and Saṃskāra (mental formations), giving rise to skandhas, dhātus, and āyatanas within action. Skandhas, dhātus, and āyatanas are no different from Avidyā. Avidyā is Dharmatā (the nature of reality), and Dharmatā is Dharmadhātu (the realm of reality). All dharmas tend towards action, and there is no surpassing it. One skandha, dhātu, and āyatana is all skandhas, dhātus, and āyatanas. One and many are neither one nor different, and do not obstruct each other. This is called the inconceivable realm within action. When this realm is reached, compassion arises together, lamenting one's own long-standing dullness. For countless kalpas, one has often been deceived and misled by skandhas and āyatanas. Now one begins to realize that all sentient beings are Ekāyana (the One Vehicle). Being confused and inverted is truly pitiable. Vow to break through Avidyā and be a refuge for all beings. Settle the mind in samādhi (concentration) and prajñā (wisdom), being silent and illuminating. Since the mind has been stabilized, it can universally break through the obstacles of the three truths: delusions of views, delusions of thought, ignorance, and fundamental ignorance, exhausting them horizontally and vertically. Furthermore, be good at recognizing passage and blockage, and never take medicine in the midst of it, turning it into illness. Be good at knowing the flourishing and decline of the qualities of the path, and the four Satis (mindfulnesses). Just as the Buddha entered Parinirvana (final nirvana) between the twin trees. Also, be good at knowing how to use the six Pāramitās (perfections) to counteract afflictions in action, helping to open the gate of Nirvana. Deeply recognize the sequential stages, knowing that my current practice is not yet the same as the noble saints. Ashamedly cultivate diligently without ceasing. Be able to subdue fame and gain externally in action, and internally subdue the three obstacles. Be patient and unmoving. Do not let the love and attachment to dharma cause one to fall. Accomplishing the ten dharmas, enter the copper wheel world, and attain Anutpattika-dharma-kṣānti (the patience with the unborn dharmas). Obtain a great cart, tall and wide, adorned with various treasures, pure and clean. Its speed is as fast as the wind, and one can play and be happy. Riding this precious vehicle, go straight to the Bodhimaṇḍa (place of enlightenment). This is contemplating the conditions of action, managing the chaff of ignorance, and revealing the rice of dharma-nature. Raising and lowering the foot, coming in the Bodhimaṇḍa, one is complete with the Buddha-dharma. It can be understood by referring to the previous content. Since the conditions of action are like this, then dwelling, sitting, lying down, and speaking can all be understood by referring to the previous examples. There is no lying down method in the three Samādhis, but it can be done according to one's own will. In the past, a king realized the state of a Pratyekabuddha (Solitary Buddha) while lying down. It should be known that there can also be contemplation in lying down (etc.). Regarding the realm, it is based on the eye-root to measure 'I', saying 'I' am able to receive. One dust has three, adding up to eighteen receptions. When the eye sees form, there are five skandhas, three realms, and two entrances. As mentioned above. Also, the 'Sutra of the Physical Characteristics of Maitreya' says, 'One thought'

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見色有三百億五陰生滅。一一五陰即是眾生。若爾者。眼對色時何啻五陰三界二入。若如此觀眼色者。名為減修非摩訶衍。若觀眼色于諸如來常。具足無減修明識來入門者。眼色一念心起即是法界。具一切法。即空即假即中。四句求不可得故言即空。如彌勒相色一念三百億五陰生滅。乃至一地十地相色既爾。受想行識亦復如是。又外道打髑髏作聲。聽知生處知無量事。香味觸等亦復如是。故言即假。假不定假。空不定空。則非空非假。若眼一法非空非假。則一切法非空非假。猶如虛空有無永寂。亦如日月無幽不照。雖無空假雙照空假。照因緣粗色名肉眼。照因緣細色名天眼。照因緣色空名慧眼。照因緣色假名法眼。照因緣色中名佛眼。五眼一心中具者。非具凡夫膿血肉眼。亦非諸天所得天眼。亦非二乘沈空慧眼。亦非菩薩分別之眼。但以佛眼具有五力。如眾流入海失本名字。故佛問善吉云。如來有五眼不。答云。有。皆稱如來有。何關凡夫二乘眼耶。請觀音云。五眼具足成菩提。以三觀一心名無減修。以一眼具五力名明見來入門。亦是圓證也。于眼內外自在。眼入正受鼻三昧起。鼻入眼起。雖動而寂寂不妨動。雖寂而動動不妨寂。雖見不見不見而見。乃稱明見來入門也。問。佛具五眼應照五境。經云。我以五眼不見三

【現代漢語翻譯】 現代漢語譯本 見色時，有三百億個五陰（色、受、想、行、識，構成個體存在的五種要素）生滅變化。每一個五陰即是眾生。如果這樣，那麼眼根對色塵時，何止有五陰、三界（欲界、色界、無色界）、二入（眼入、色入）？如果這樣觀察眼和色，就叫做減損的修行，不是摩訶衍（大乘）。如果觀察眼和色，于諸如來是常住不變的，具足一切功德，沒有減損，修明識（清晰的認知）來到入門，那麼眼色一念心起就是法界，具足一切法，即空、即假、即中。用四句（有、無、亦有亦無、非有非無）去尋求是不可得的，所以說是即空。比如彌勒菩薩的相色，一念之間有三百億個五陰生滅，乃至一地（歡喜地）到十地（法雲地）的相色也是這樣，受、想、行、識也是如此。又如外道敲打髑髏（頭蓋骨）發出聲音，聽了能知道眾生的生處，知道無量的事情，香、味、觸等也是這樣，所以說是即假。假不是固定的假，空不是固定的空，所以說非空非假。如果眼這一法不是空也不是假，那麼一切法都不是空也不是假。猶如虛空，有和無永遠寂滅，也像日月，沒有幽暗的地方不照耀。雖然沒有空和假，卻同時照耀空和假。照耀因緣粗色叫做肉眼，照耀因緣細色叫做天眼，照耀因緣色空叫做慧眼，照耀因緣色假叫做法眼，照耀因緣色中叫做佛眼。五眼在一心中具足，不是凡夫膿血肉眼所能具有的，也不是諸天所得的天眼，也不是二乘（聲聞、緣覺）沉溺於空的慧眼，也不是菩薩分別之眼，而是以佛眼具有五力（信力、精進力、念力、定力、慧力）。就像眾多的河流流入大海，失去了原本的名字。所以佛問善吉（須菩提）說：『如來有五眼嗎？』回答說：『有。』都稱如來具有五眼，這和凡夫、二乘的眼有什麼關係呢？請觀音菩薩證明，五眼具足才能成就菩提（覺悟）。以三觀（空觀、假觀、中觀）一心叫做無減修，以一眼具足五力叫做明見來入門，也是圓滿證悟。于眼內外自在，眼入正受（禪定），鼻三昧（正定）起，鼻入眼起，雖然動卻保持寂靜，寂靜不妨礙動，雖然寂靜卻能動，動不妨礙寂靜，雖然見卻像沒見，沒見卻能見，這才叫做明見來入門。問：佛具足五眼，應該照見五境（色、聲、香、味、觸），經中說：『我以五眼不見三……』 界耶。

【English Translation】 English version When seeing forms, there are three hundred billion aggregates (skandha) of the five elements (form, feeling, perception, volition, and consciousness) arising and ceasing. Each of these five aggregates is a sentient being. If that's the case, then when the eye confronts form, how can it be limited to just the five aggregates, the three realms (desire realm, form realm, formless realm), and the two entrances (eye-entrance, form-entrance)? If one observes the eye and form in this way, it's called diminished practice, not Mahayana (Great Vehicle). If one observes the eye and form as constant in all Tathagatas (Thus Come Ones), complete with all virtues, without diminution, and clear awareness (ming shi) comes to the entrance, then the single thought of eye and form arising is the Dharmadhatu (realm of reality), complete with all dharmas (teachings), being emptiness, being provisional, being the middle way. Seeking it through the four phrases (is, is not, both is and is not, neither is nor is not) is unattainable, hence it's said to be emptiness. For example, the form of Maitreya Bodhisattva, in a single thought, has three hundred billion aggregates arising and ceasing, and even the forms of the First Ground (Joyful Ground) to the Tenth Ground (Cloud of Dharma Ground) are like this, and so are feeling, perception, volition, and consciousness. Furthermore, externalists strike skulls to make sounds, and by listening, they know the place of birth and know countless things. Smell, taste, touch, and so on are also like this, hence it's said to be provisional. The provisional is not fixedly provisional, and emptiness is not fixedly emptiness, so it's neither empty nor provisional. If the single dharma of the eye is neither empty nor provisional, then all dharmas are neither empty nor provisional. It's like space, where existence and non-existence are eternally extinguished, and like the sun and moon, which illuminate everywhere without darkness. Although there is no emptiness or provisionality, they simultaneously illuminate emptiness and provisionality. Illuminating coarse form due to conditions is called the flesh eye, illuminating subtle form due to conditions is called the heavenly eye, illuminating form and emptiness due to conditions is called the wisdom eye, illuminating form and provisionality due to conditions is called the Dharma eye, and illuminating form and the middle way due to conditions is called the Buddha eye. Having the five eyes complete in one mind is not something that ordinary beings with their pus-filled flesh eyes can have, nor is it the heavenly eye attained by the devas (gods), nor is it the wisdom eye of the two vehicles (Shravakas and Pratyekabuddhas) who are immersed in emptiness, nor is it the discriminating eye of the Bodhisattvas, but it is the Buddha eye that possesses the five powers (faith, diligence, mindfulness, concentration, wisdom). Just as many rivers flow into the sea and lose their original names. Therefore, the Buddha asked Subhuti (Good Auspicious): 'Does the Tathagata have the five eyes?' He replied: 'Yes.' All say that the Tathagata has the five eyes. What does this have to do with the eyes of ordinary beings and the two vehicles? Please let Guanyin Bodhisattva prove that only with the five eyes complete can one attain Bodhi (enlightenment). Using the three contemplations (emptiness, provisionality, the middle way) in one mind is called non-diminished practice, and having one eye complete with the five powers is called clear seeing coming to the entrance, which is also complete realization. Being at ease within and without the eye, the eye enters samadhi (right concentration), the nose samadhi arises, the nose enters the eye and arises. Although moving, it remains still; stillness does not hinder movement. Although still, it can move; movement does not hinder stillness. Although seeing, it's like not seeing; not seeing, yet it can see. Only then is it called clear seeing coming to the entrance. Question: The Buddha possesses the five eyes and should illuminate the five objects (form, sound, smell, taste, touch). The sutra says: 'With my five eyes, I do not see three...'

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聚眾生。狂愚無目而言見耶。又云。見色與盲等。既等於盲。那得見粗細色答。五境皆冥實相。實相則不可見。不可見故喻之如盲。雖不可見見無減少。五眼洞徹諸境分明。雖言五照照何必有。雖言如盲盲何必無。凈名云。不來相而來。不見相而見。即此意也。是為不思議境。我眼眾生眼無二無別。云何眾生不覺不知。即起慈悲誓當度脫。欲滿此愿安心定慧。能以止觀遍破諸法。于眼色中明識通塞。不如蟲道。于眼陰中修四念處非凈非不凈。枯榮雙遣而入涅槃。學諸對治助開三脫明識六即不起叨濫我所觀眼雖具五眼。但是名字但是觀行。若漸見障外后見十方。如普賢觀。頓見大千如常不輕。漸頓兩見六根互用。我悉未階不應起慢漸愧勤行。若德建名立。當忍內外障安若須彌。法愛不生則無留滯。其疾如風證真實眼。乘一大車直至道場。若眼中得入多於眼中廣作佛事。常放金光照耀一切。凈名云。或有佛土以光明為佛事眼色一受既爾。餘二受亦然。餘五根五塵十五受亦然。廣說如前。將前意度入六根用之。但令破煩惱去不拘常科。若從耳中得大車。多用音聲為佛事。鼻中用香舌中用味。身中用天衣意中用寂滅。一根佛事互通諸根。方便利物時或不同。而令眾生得究竟樂(云云)。

○若能如上勤而行之。於一生中

【現代漢語翻譯】 現代漢語譯本 聚集眾生。那些瘋狂愚昧、沒有眼睛的人卻說自己看見了，這是怎麼回事呢？又說，『見色與盲等』，既然等於盲人，又怎麼能看見粗細的顏色呢？回答：五境（色、聲、香、味、觸）皆是冥合實相（Reality）。實相是不可見的，因為不可見，所以用盲人來比喻。雖然不可見，但見的功能並沒有減少。五眼（肉眼、天眼、慧眼、法眼、佛眼）洞徹，諸境分明。雖然說五眼照耀，但照耀又何必一定存在？雖然說像盲人，但盲又何必一定沒有？《維摩詰經》（Vimalakirti Sutra）說：『不來相而來，不見相而見』，就是這個意思。這就是不可思議的境界。我的眼和眾生的眼沒有二樣沒有分別。為什麼眾生不覺不知呢？因此發起慈悲心，發誓要度脫他們。想要滿足這個願望，就要安心於定慧，能夠用止觀遍破諸法。在眼和色中，明瞭識別通達與阻塞，勝過蟲子的道路。在眼陰（眼識）中修習四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），非凈非不凈，枯榮兩種觀念都捨棄而入涅槃。學習各種對治方法，幫助開啟三解脫門（空解脫門、無相解脫門、無作解脫門），明瞭識別六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛），不起貪婪之心，不執著于『我所』。我所觀的眼雖然具備五眼，但只是名字上的，只是觀行上的。如果逐漸見到障礙之外的事物，之後就能見到十方世界，如《普賢觀經》（Universal Worthy Contemplation Sutra）所說。頓然見到大千世界，如常不輕菩薩（Sadāparibhūta）。漸見和頓見兩種見解，六根可以互相使用。我還沒有達到這種境界，不應該生起傲慢之心，應該慚愧並勤奮修行。如果德行建立，名聲確立，就應當忍受內外障礙，安穩如須彌山。對法的愛著不生起，就不會有滯留。其速度如風一般，證得真實的眼。乘坐一大車，直至道場。如果在眼中得以進入，就能在眼中廣作佛事。常放金光，照耀一切。《維摩詰經》說：『或有佛土以光明為佛事』，眼和色一受用既然如此，其餘二受用（受、想）也是這樣。其餘五根（耳、鼻、舌、身、意）、五塵（色、聲、香、味、觸）、十五受用也是這樣。廣泛的解說如前所述。將前面的意思運用到六根之中，只要能破除煩惱，就不拘泥於常規。如果從耳中得到大車，就多用音聲作為佛事；鼻中用香，舌中用味，身中用天衣，意中用寂滅。一根的佛事可以互相通達于諸根，方便利益眾生，有時或許不同，而令眾生得到究竟的快樂（等等）。 如果能夠像上面所說的勤奮修行，在一生中

【English Translation】 English version Gathering sentient beings. How can those who are mad, foolish, and without eyes claim to see? It is also said, 'Seeing form is equal to being blind.' If it is equal to being blind, how can one see coarse and fine colors? Answer: The five sense objects (form, sound, smell, taste, touch) are all in union with Reality (Śūnyatā). Reality is invisible; because it is invisible, it is likened to blindness. Although invisible, the function of seeing is not diminished. The five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) penetrate and illuminate, and all realms are clearly distinguished. Although it is said that the five eyes illuminate, why must illumination necessarily exist? Although it is said to be like blindness, why must blindness necessarily be absent? The Vimalakirti Sutra says, 'Coming without coming, seeing without seeing,' which is the meaning of this. This is the inconceivable realm. My eye and the eyes of sentient beings are not two, not different. Why are sentient beings unaware and unknowing? Therefore, compassion arises, and a vow is made to liberate them. To fulfill this vow, one must settle the mind in Samadhi and Prajna (wisdom), and be able to use Śamatha-Vipassanā (calm abiding and insight) to thoroughly break through all dharmas. In the eye and form, clearly recognize the passage and obstruction, surpassing the path of insects. In the eye consciousness (eye-vijñāna), cultivate the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and dharmas as selfless), neither pure nor impure, abandoning both flourishing and decay to enter Nirvana. Learn various antidotes to help open the Three Doors of Liberation (emptiness, signlessness, and non-action), clearly recognize the Six Identities (principle, name, practice, resemblance, partial realization, and ultimate realization), without arising greed, and without clinging to 'what is mine'. The eye that I contemplate, although possessing the five eyes, is only in name, only in practice. If one gradually sees things beyond the obstacles, then one will see the ten directions, as described in the Universal Worthy Contemplation Sutra. Suddenly seeing the great thousand world system, like Sadāparibhūta (Never Disparaging Bodhisattva). Gradual and sudden seeing, the six senses can be used interchangeably. I have not yet reached this state, so I should not be arrogant, but should be ashamed and diligently practice. If virtue is established and reputation is established, one should endure internal and external obstacles, as stable as Mount Sumeru. If attachment to the Dharma does not arise, there will be no stagnation. The speed is like the wind, realizing the true eye. Riding in a great vehicle, directly to the Bodhi-mandala (enlightenment place). If one can enter through the eye, one can perform Buddha-works extensively in the eye. Constantly emitting golden light, illuminating everything. The Vimalakirti Sutra says, 'Some Buddha lands use light as Buddha-works.' Since the eye and form are used in this way, the other two uses (feeling and perception) are also like this. The other five senses (ear, nose, tongue, body, mind), the five objects of sense (form, sound, smell, taste, touch), and the fifteen uses are also like this. Extensive explanations are as described before. Apply the previous meaning to the use of the six senses, as long as it can break through afflictions, without being bound by conventional rules. If one obtains the great vehicle from the ear, one should use sound extensively as Buddha-works; use fragrance in the nose, taste in the tongue, heavenly garments on the body, and stillness in the mind. The Buddha-works of one sense can be mutually communicated to all senses, conveniently benefiting sentient beings, sometimes perhaps different, but enabling sentient beings to obtain ultimate happiness (etc.). If one can diligently practice as described above, in one lifetime

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必不空過。雖聞不用如黑蚖懷珠。何益於長蛇者乎。今以三譬譬于得失。匹夫只勇修治一刀一箭。破一寇兩寇獲賜一金一銀。祿潤一妻一子。如此之人但利器械。負戟前驅以命博貨。何用廣知兵法耶。若欲為國麹糵舟楫鹽梅霖雨者。須善文武。計在帷帳折衝萬里。所學處深所破亦大。獲賞既重祿潤甚多。雖知而不用。用而屢北尚不能濟身澤豈及人乎。學禪觀者亦如是。唯知一法或止或觀擬破少惡寂心行道。得少禪定攝少眷屬。便以為足。如匹夫斗耳。欲作大禪師破大煩惱。顯無量善法。益無量緣。當學十法止觀洞達意趣。於六緣六受行用相應。煩惱卒起即便有觀。觀過惑表勇健難事解髻得珠。若解而不用用而不當。而反師惑心道安克乎。又如野巫唯解一術。方救一人獲一脯柈。何須學神農本草耶。欲為大醫遍覽眾治廣療諸疾轉脈轉精數用數驗。恩救博也。學禪者亦如是。但專一法治惑即去。當時微益終非大途包括之意。亦不能破煩惱入無生忍。雖善醫藥不依方服。病豈差乎。讀誦止觀甚利。心不行用無生終不現前。又如學義止欲一問一答炫耀一時。何須廣尋經論。欲作法主當善異部。雖諳解處多而不曾出衆。怯弱不任酬往。若無怯怖臨機百轉以無方之答。答縱橫之問。是為大法師。觀行人亦如是。觀行若明能歷緣對境

觸處得用。若不如是。魔軍何由可破。煩惱重病何由可除。法性深義何由可顯。三事不辦區區困役。只是生死凡夫。非為學道方便也。

摩訶止觀卷第七(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第八(上)

隋天臺智者大師說

門人灌頂記

第二觀煩惱境者。上陰界入不悟。則非其宜而觀察不已。擊動煩惱貪瞋發作。是時應舍陰入觀于煩惱。前呵五欲知其過罪。棄蓋是舍平常陰入。觀于果報于中求解。今觀發作隆盛起重貪瞋。如鐵不與火合但黑。若與火合赫然。又報法尋常無時不有呵棄為易。若欻起煩惱控制則難。何者。生來雖瞋諫曉則息。今所發者咆勃可畏。生來倒想乍起乍滅。今所發者郁然不去。生來欲色抑制可停。今所發者不簡死馬況其匹類。此惑內發強梁熾盛。若見外境心狂眼闇。譬如流水不覺其急。概之以木漣漪[泳-永+豹]起。亦如健人不知有力觸之怒壯。煩惱臥伏如有如無。道場懺悔觀陰界入。如觸睡師子哮吼震地。若不識者則能牽人作大重罪。非唯止觀不成更增長惡業。墜黑闇坑無能勉出。為是義故須觀煩惱境也。觀此為四。一略明其相。二明因緣三明治異。四修止觀。初明相者。先釋名。煩惱是昏煩之法惱亂心神。又與心作煩

【現代漢語翻譯】 現代漢語譯本：

處處都能應用。如果不是這樣，魔的軍隊怎麼能夠被攻破？煩惱的重病怎麼能夠被去除？法性深奧的意義怎麼能夠顯現？這三件事都辦不成，只是徒勞地困頓勞役，只是生死的凡夫，不是學習佛道的方便法門啊。

《摩訶止觀》卷第七(下) 大正藏第 46 冊 No. 1911 《摩訶止觀》

《摩訶止觀》卷第八(上)

隋朝天臺智者大師說

門人灌頂記錄

第二，觀察煩惱境，如果對上文所說的五陰、十二入、十八界不能領悟，那麼不如法地觀察不止，就會觸動煩惱，貪慾和嗔恚就會發作。這時應該捨棄五陰、十二入、十八界的觀察，而觀察煩惱。之前呵斥五欲，知道它們的過失罪惡，捨棄五蓋，這是捨棄平常的五陰、十二入、十八界。觀察果報，從中求解脫。現在觀察發作、隆盛、生起嚴重的貪慾和嗔恚，就像鐵不與火結合時是黑色的，如果與火結合就會變得赤紅。而且果報之法尋常無時不在，呵斥捨棄比較容易。如果突然生起煩惱，控制就很難。為什麼呢？因為平時生起的嗔恚，勸諫開導就能平息。現在所發作的嗔恚，咆哮怒吼，令人畏懼。平時生起的顛倒妄想，時起時滅。現在所發作的顛倒妄想，鬱結不去。平時生起的慾念，抑制還能停止。現在所發作的慾念，不分死馬，更何況是同類。這種迷惑從內心生髮，強橫兇猛，熾盛燃燒。如果見到外面的境界，心就狂亂，眼睛就昏暗。譬如流水，不覺得它湍急，用木頭去阻擋它，漣漪和波紋就會涌起。也像健壯的人不知道自己有力氣，觸碰他就會怒氣勃發。煩惱潛伏時好像有又好像沒有。在道場懺悔，觀察五陰、十二入、十八界，就像觸動了沉睡的獅子，它會怒吼震動大地。如果不認識它，它就能牽引人造下巨大的罪業。非但止觀不能成就，反而增長惡業，墜入黑暗的深坑，無法脫身。爲了這個緣故，必須觀察煩惱境。觀察煩惱境分為四個方面：一、簡略地說明它的相狀；二、說明它的因緣；三、辨明它的差異；四、修習止觀。首先說明煩惱的相狀，先解釋名稱。「煩惱」是使人昏沉煩亂，惱害心神的法。又使心產生煩

【English Translation】 English version:

It can be applied everywhere. If it is not so, how can the armies of Mara (demon, representing obstacles) be defeated? How can the severe illness of afflictions (Kleshas) be removed? How can the profound meaning of Dharma-nature (Dharmata) be revealed? If these three things cannot be accomplished, one is merely toiling in vain, just a mortal of birth and death, not a convenient method for learning the path of the Buddha.

Maha Zhiguan (Great Calming and Contemplation) Volume 7 (Part 2) Tripitaka No. 1911, Volume 46, Maha Zhiguan

Maha Zhiguan Volume 8 (Part 1)

Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by his disciple Guanding

Second, observing the realm of afflictions. If one does not awaken to the Skandhas (five aggregates), Ayatanas (twelve entrances/bases), and Dhatus (eighteen realms) mentioned above, then observing them improperly and incessantly will stir up afflictions, and greed (Lobha) and hatred (Dvesha) will arise. At this time, one should abandon the observation of Skandhas, Ayatanas, and Dhatus, and instead observe the afflictions. Previously, one scolded the five desires, knowing their faults and sins, and abandoning the five coverings (Nivarana), which is abandoning the ordinary Skandhas, Ayatanas, and Dhatus. Observe the karmic retribution and seek liberation from it. Now, observe the arising, flourishing, and severe greed and hatred, just as iron is black when not combined with fire, but becomes red when combined with fire. Moreover, the Dharma of karmic retribution is always present, so it is easier to scold and abandon it. If afflictions suddenly arise, it is difficult to control them. Why? Because the anger that arises usually subsides with advice and explanation. But the anger that arises now is roaring and terrifying. The inverted thoughts that arise usually appear and disappear quickly. But the inverted thoughts that arise now are stagnant and do not leave. The desires that arise usually can be stopped with restraint. But the desires that arise now do not distinguish between a dead horse, let alone its kind. This delusion arises from within, is fierce and violent, and burns intensely. If one sees external objects, the mind becomes mad and the eyes become darkened. It is like flowing water, one does not realize its swiftness; if one tries to block it with wood, ripples and waves will arise. It is also like a strong person who does not know his strength; touching him will provoke his anger. Afflictions are dormant, seeming to be there and not there. Repenting in the Bodhimanda (place of enlightenment), observing the Skandhas, Ayatanas, and Dhatus, is like touching a sleeping lion, which will roar and shake the earth. If one does not recognize it, it can lead one to commit great sins. Not only will calming and contemplation not be accomplished, but evil karma will increase, and one will fall into a dark pit from which one cannot escape. For this reason, one must observe the realm of afflictions. Observing the realm of afflictions is divided into four aspects: first, briefly explaining its characteristics; second, explaining its causes and conditions; third, distinguishing its differences; and fourth, practicing calming and contemplation. First, explaining the characteristics of afflictions, first explain the name. 'Afflictions' (Kleshas) are the Dharmas that make one dull and confused, and trouble the mind. They also cause the mind to be afflicted.

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令心得惱。即是見思利鈍。此一往分數。五鈍何必是貪瞋。如諸蠕動實不推理。而舉𧑃張鬐怒目自大。底下凡劣何嘗執見。行住坐臥恒起我心。故知五鈍非無利也。五利豈唯見惑。何嘗無恚欲耶。當知利鈍之名通於見思。今約位分之令不相濫。若未發禪來雖有世智推理辯聰見想猶弱。所有十使同屬于鈍。從因定發見見心猛盛。所有十使從強受名皆屬於利。如兩學人一得法意為諍則強。一得語言為諍則弱。得語如無禪得意如發定。若發定已而起見惑如下所觀。若未發定而起煩惱。正是今所觀也。若利中有鈍。見諦但斷于利鈍猶應在。毗曇人謂利上之鈍名背上使。見諦斷時正利既去背使亦去思惟亦如是。若開此利鈍為八萬四千。今但束為四分。三毒偏發為三分。若等緣三境名等分。三毒偏起是覺觀而非多。三毒等起名覺觀多。若少若多悉名散動俱能障定無記是報散動則不障定經云。從滅定出入散心中。散心中還入諸定。散不障定即此義也。成論人云。散兼無知癡能障定若爾。散兼瞋欲何不障定耶。今釋別有意如上棄蓋中說。但煩惱之相廣不可盡。若具分別妨于觀門。法華云。二十年中常令除糞。糞即煩惱污穢法也。棄之若盡得一日之價。若住分別多少終不得直。今觀煩惱糞求智慧錢。非欲分別見思相也。若爾。五百羅漢何

以分別。為持佛法作眾導首通種種難須廣分別。今正入道力所未暇。亦于觀非急。但總知四分糞穢勤而棄之。若從空入假時當委悉分別。複次利鈍合各束為四分。同是界內共二乘斷名通煩惱也。若界外四分二乘不斷名別煩惱。若作相關何得離通有別。通惑為枝別惑為本。得真智斷枝得中智斷本。若作不思議者。祇界內煩惱即是菩提。何得非是別惑。已如前說。二明煩惱起之因緣。因緣有三如后說。起相有四。深而不利利而不深。亦深亦利不深不利第四句即屬通途果報惑相。尋常相系。故言非深非利也。三句起動異常。即屬煩惱發相也。發時深重不可禁止。觸境彌增無能遮制。是為深相。數數發起起輒深重。故名為利利而不深深而不利。準此可知。因緣者。一習因種子。二業力擊作。三魔所扇動。習者。無量劫來煩惱重積。種子成就薰習相續。如駛水流順之不覺其疾。概之則知奔猛。行人任煩惱流沿生死海。都不覺知。若修道品溯諸有流。煩惱嵬起。唯當勤勉特出曉夜兼功耳。業者。無量劫來惡行成就如負怨責。那得令汝修道出離。故惡業卓起。破壞觀心。使善法不立。如河湉靜不覺流浪。暴風卒至波如連山。若放擲帆柁壞在斯須。一心正前後行船得免。魔者。若作魔行是其民屬。故不動亂。若行道出界去此投彼。十軍

【現代漢語翻譯】 現代漢語譯本 以『分別』（vivarta）。爲了護持佛法，作為眾生的引導者，需要通達種種困難，廣泛地進行辨別說明。現在剛進入修道的階段，力量還不夠，也沒有時間詳細觀察這些非根本的問題。但總的來說，要知道四種煩惱就像糞穢一樣，要勤奮地拋棄它們。如果從『空』（sunyata）進入『假』（samjna）的階段，就應當詳細地辨別說明。 進一步說，把『利』（tikshna，指煩惱的猛利）和『鈍』（mrdu，指煩惱的遲緩）結合起來，各自歸納為四種。同屬于『界內』（kama-dhatu，指欲界）的煩惱，與二乘（sravaka-yana和pratyeka-buddha-yana，指聲聞乘和緣覺乘）所斷的煩惱相同，稱為『通煩惱』（sadharana-klesa）。如果屬於『界外』（rupa-dhatu和arupa-dhatu，指色界和無色界）的四種煩惱，是二乘所不能斷的，稱為『別煩惱』（asadharana-klesa）。如果把它們看作相互關聯的，怎麼能說離開『通』（sadharana）就有『別』（asadharana）呢？『通惑』（sadharana-klesa）是枝末，『別惑』（asadharana-klesa）是根本。得到『真智』（tattva-jnana）就能斷除枝末，得到『中智』（madhyama-jnana）就能斷除根本。如果認為這是不可思議的，那麼，僅僅是界內的煩惱就是菩提（bodhi，指覺悟），怎麼能說它不是『別惑』（asadharana-klesa）呢？這些已經在前面說過了。 第二，說明煩惱生起的原因和條件。原因和條件有三種，將在後面說明。生起的相狀有四種：深刻而不猛利，猛利而不深刻，既深刻又猛利，不深刻也不猛利。第四句屬於通常的果報惑相，尋常相續不斷，所以說它既不深刻也不猛利。前三句的生起和動搖不同尋常，屬於煩惱發動的相狀。發動時深刻而沉重，無法禁止，接觸到外境就更加增長，沒有誰能夠遮止，這就是深刻的相狀。屢次發起，每次發起都深刻而沉重，所以稱為猛利。猛利而不深刻，深刻而不猛利，可以依此類推。 關於原因和條件：一是『習因種子』（vasana-bija），二是『業力擊作』（karma-bala-abhighata），三是『魔所扇動』（mara-udiryati）。『習』（vasana）是指無量劫以來煩惱的重重積累，種子已經成就，薰習相續不斷，就像快速流動的水，順著它流淌不覺得它快，如果去阻擋它，才知道它的奔騰猛烈。修行人任憑煩惱流動，沿著生死之海漂流，一點也不覺察。如果修習道品，逆著諸有的潮流而上，煩惱就會高高聳起。只有勤勉努力，特別是在白天和夜晚都要兼顧用功才行。『業』（karma）是指無量劫以來惡行的成就，就像揹負著怨債，怎麼能讓你修道出離呢？所以惡業突然發動，破壞觀心，使善法不能建立，就像河流平靜時，不覺得它在流動，暴風突然到來，波浪就像連綿的山巒。如果放任船帆和船舵，頃刻間就會壞掉。一心端正，前後兼顧地行船才能免於災難。『魔』（mara）是指，如果做符合魔的事情，就是他的臣民，所以不會擾亂你。如果修行道，想要超出他的境界，離開這裡投向彼岸，他就會派出十支軍隊。

【English Translation】 English version With 'distinction' (vivarta). To uphold the Buddha's Dharma and serve as a guide for beings, one needs to understand various difficulties and make extensive distinctions and explanations. Now, just entering the path of cultivation, one's strength is not yet sufficient, and there is no time to observe these non-fundamental issues in detail. But in general, one should know that the four types of afflictions are like filth, and one should diligently discard them. If one enters the stage of 'provisional existence' (samjna) from 'emptiness' (sunyata), one should carefully distinguish and explain them. Furthermore, combining 'sharpness' (tikshna, referring to the intensity of afflictions) and 'dullness' (mrdu, referring to the slowness of afflictions), each is categorized into four types. Those afflictions that belong to the 'desire realm' (kama-dhatu) and are the same as those severed by the Two Vehicles (sravaka-yana and pratyeka-buddha-yana, referring to the Hearer Vehicle and the Solitary Realizer Vehicle) are called 'common afflictions' (sadharana-klesa). If the four types of afflictions belong to the 'form realm' (rupa-dhatu) and 'formless realm' (arupa-dhatu), which cannot be severed by the Two Vehicles, they are called 'distinct afflictions' (asadharana-klesa). If they are regarded as interconnected, how can one say that there is 'distinctness' (asadharana) apart from 'commonness' (sadharana)? 'Common delusions' (sadharana-klesa) are branches, and 'distinct delusions' (asadharana-klesa) are the root. Attaining 'true wisdom' (tattva-jnana) can sever the branches, and attaining 'middle wisdom' (madhyama-jnana) can sever the root. If one considers this inconceivable, then merely the afflictions within the desire realm are Bodhi (bodhi, referring to enlightenment), how can one say that they are not 'distinct delusions' (asadharana-klesa)? These have already been discussed earlier. Secondly, explaining the causes and conditions for the arising of afflictions. There are three causes and conditions, which will be explained later. There are four aspects of arising: deep but not sharp, sharp but not deep, both deep and sharp, and neither deep nor sharp. The fourth statement belongs to the usual aspect of afflictions resulting from karmic retribution, which continues uninterrupted, so it is said to be neither deep nor sharp. The arising and agitation of the first three statements are unusual, belonging to the aspect of the arousal of afflictions. When aroused, they are deep and heavy, impossible to prohibit, and increase even more when in contact with external objects, with no one able to restrain them. This is the aspect of depth. They arise repeatedly, and each time they arise, they are deep and heavy, so they are called sharp. Sharp but not deep, deep but not sharp, can be inferred accordingly. Regarding the causes and conditions: first, the 'habitual cause seeds' (vasana-bija); second, the 'force of karma striking' (karma-bala-abhighata); and third, 'stirred by Mara' (mara-udiryati). 'Habit' (vasana) refers to the heavy accumulation of afflictions from countless eons, the seeds have been accomplished, and the habitual practice continues uninterrupted, like rapidly flowing water, one does not feel its speed when flowing with it, but one knows its rushing force when trying to block it. Practitioners allow afflictions to flow, drifting along the sea of birth and death, without any awareness. If one cultivates the practices of the path, going against the current of all existences, afflictions will rise high. One must be diligent and exert effort, especially taking care to work hard both day and night. 'Karma' refers to the accomplishment of evil deeds from countless eons, like bearing a debt of resentment, how can it allow you to cultivate the path and be liberated? Therefore, evil karma suddenly arises, destroying the mind of contemplation, making it impossible to establish good dharmas, just as when a river is calm, one does not feel its flow, but when a storm suddenly arrives, the waves are like continuous mountains. If one lets go of the sails and rudder, they will be ruined in an instant. Only by being upright in mind and taking care of both the front and back of the boat can one avoid disaster. 'Mara' refers to, if one does things that are in accordance with Mara, one is his subject, so he will not disturb you. If one cultivates the path, wanting to go beyond his realm, leaving here and heading to the other shore, he will send out ten armies.

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攝擒故深利之惑欻然而至。如大海水雖無風流。摩竭吸水萬物奔趣不可力拒。專稱佛名乃得脫耳。若就火為譬者。抖擻如習風扇如業膏投如魔。魔業如下說。觀習動煩惱是今所觀也。三治法不同者。小乘治有五。對轉不轉兼具。此五共治四分煩惱。障道起如下業境(云云)。對治者。一分煩惱即有三種。合成十二。對此亦有十二。如對寇設陣。是名對治。轉治者。如不凈是貪慾對治而非其宜。應以凈觀得脫轉修慈心。念以凈法安樂豈加穢辱。是名轉治。若瞋人教不凈。癡人教思惟邊無邊。掉散教用智慧分別。此是病不轉而治轉。皆名轉治。若藥病俱轉。亦名轉治。亦是對治不轉治者。病雖轉治終不轉。宜修此法但以此治。治轉不轉病故名不轉治。兼治者。病兼藥亦兼。如貪慾兼瞋不凈須帶慈心。病兼一二藥亦兼一二。是名兼治。具治者具用上法共治一病。是名小乘先用五治後用諦智。乃得入真。大乘明治非對非兼等。名第一義治。如阿竭陀藥能治眾病。小乘多用三悉檀為治。大乘多用第一義悉檀為治也。空無生中誰是煩惱誰是能治。尚無煩惱何物而轉。既無所轉亦不兼具。但以無生一方遍治一切也。此極略須善取意也。四修止觀者。還為十意。初簡思議境者。一念欲覺初起甚微。不即遮止遂漸增長。為欲事故貪引無道

。乃至四重五逆。是名煩惱生地獄界。為欲因緣不知慚恥魯扈抵突。無復禮義亡失人種。是名貪慾生畜生界。又為欲因緣慳惜守護亦慳他家。是名貪慾生餓鬼界。為欲因緣而生嫉妒。猜忌防擬常欲勝他。百方鴆陷令彼退負。是名貪慾生修羅界。又欲因緣深愛現樂以禮婚娉。每存撙節符順仁義。為未來欲樂而持五戒。是名貪慾生人界。又欲起時鄙人慾粗希求天欲。勤修十善防止純熟。任運不起。是觀貪慾生六天界。又觀欲心棄呵清凈能發禪定。是色天無色天界。又觀欲是集。集方招苦。厭此苦集而修出要。是聲聞界。若觀欲是無明為無明欲而造諸行輪環無際。若止於欲無明行等皆止。是為緣覺界。若觀欲是蔽而起慈悲而行於舍怖畏無常。乃至觀欲是癡等。是六度界。若觀欲本自不起。今亦不住將亦不滅。欲即是空空即涅槃。是為通教界。又觀欲心有無量相。集既非一苦亦無量。知根欲性皆因欲心分別具足。是為別教界。其餘三分煩惱出生諸法亦復如是。次第生一切法。是名思議境也。不思議境者。如無行雲。貪慾即是道恚癡亦如是。如是三法中具一切佛法。如是四分雖即是道復不得隨隨之將人向惡道。復不得斷斷之成增上慢。不斷癡愛起諸明脫。乃名為道。不住調伏不住不調伏。住不調伏是愚人相。住于調伏是聲聞法。

【現代漢語翻譯】 乃至犯下四重罪、五逆罪（佛教中最嚴重的罪行），這被稱為煩惱生起的地獄界。因為慾望的緣故，不知羞恥，粗魯蠻橫，不講禮義，喪失人性，這被稱為貪慾生起的畜生界。又因為慾望的緣故，吝嗇守護自己的財物，也吝嗇別人的財物，這被稱為貪慾生起的餓鬼界。因為慾望的緣故而產生嫉妒，猜疑防備，總是想勝過別人，用各種方法陷害別人，使他們失敗，這被稱為貪慾生起的修羅界（好戰的神）。又因為慾望的緣故，深深地愛戀眼前的快樂，以禮儀迎娶，常常節儉，符合仁義，爲了未來慾望的快樂而持守五戒，這被稱為貪慾生起的人界。又當慾望生起時，輕視人類的慾望，希望得到天界的慾望，勤奮地修習十善，防止惡念產生，自然而然地不起惡念，這是觀察貪慾生起的六慾天界。又觀察慾望之心，捨棄呵斥，保持清凈，能夠發起禪定，這是色界天、無色界天。又觀察慾望是集（苦的根源），集才招來痛苦，厭惡這苦集而修習解脫之道，這是聲聞界（通過聽聞佛法而覺悟的修行者）。如果觀察慾望是無明（對真理的迷惑），因為無明之慾而造作各種行為，像車輪一樣循環無際。如果停止慾望，無明、行等都停止，這是為緣覺界（通過自身努力而覺悟的修行者）。如果觀察慾望是遮蔽，而生起慈悲之心，行於舍（佈施），不畏懼無常，乃至觀察慾望是愚癡等，這是六度界（菩薩修行的六種方法）。如果觀察慾望本來就沒有生起，現在也不存在，將來也不會滅亡，慾望就是空，空就是涅槃（解脫），這是為通教界（對各種根器的人普遍適用的教法）。又觀察慾望之心有無量的相，集既然不是單一的，苦也是無量的，知道根、欲的性質都因為慾望之心而分別具足，這是為別教界（針對特定根器的人的教法）。其餘三分煩惱出生諸法也是這樣，次第生起一切法，這被稱為思議境（可以通過思考理解的境界）。不思議境（無法通過思考理解的境界）是，如無行雲（比喻自由自在，無所拘束）。貪慾就是道，嗔恚、愚癡也是這樣。這三種法中具足一切佛法。像這樣四分（指四種境界）雖然就是道，卻不能隨意跟隨，跟隨它會將人引向惡道。也不能斷除它，斷除它會成為增上慢（自以為是）。不斷除癡愛而生起各種明脫（智慧和解脫），才稱為道。不住于調伏，也不住于不調伏。住于不調伏是愚人的表現。住于調伏是聲聞法。

【English Translation】 Even committing the four major offenses and the five rebellious acts (the most serious offenses in Buddhism), this is called the hell realm born from afflictions. Because of desire, one does not know shame, is rude and overbearing, disregards etiquette and righteousness, and loses humanity. This is called the animal realm born from greed. Furthermore, because of desire, one is stingy and guards one's own possessions, and is also stingy with others' possessions. This is called the hungry ghost realm born from greed. Because of desire, one becomes jealous, suspicious, and defensive, always wanting to surpass others, using various methods to trap others and cause them to fail. This is called the Asura (warrior god) realm born from greed. Furthermore, because of desire, one deeply loves present pleasures, marries with propriety, is often frugal, conforms to benevolence and righteousness, and upholds the five precepts for the sake of future desired pleasures. This is called the human realm born from greed. Furthermore, when desire arises, one despises human desires and hopes for heavenly desires, diligently cultivates the ten good deeds, prevents evil thoughts from arising, and naturally does not give rise to evil thoughts. This is observing the six desire heavens born from greed. Furthermore, observing the mind of desire, abandoning and scolding it, maintaining purity, and being able to generate samadhi (meditative state), this is the realm of the form heavens and formless heavens. Furthermore, observing that desire is the cause of suffering, and that suffering arises from this cause, one detests this cause of suffering and cultivates the path of liberation. This is the Shravaka (one who attains enlightenment through hearing the Buddha's teachings) realm. If one observes that desire is ignorance (delusion about the truth), and because of the desire of ignorance, one creates various actions, like a wheel endlessly cycling. If one stops desire, ignorance, actions, etc., all stop. This is the Pratyekabuddha (one who attains enlightenment through their own efforts) realm. If one observes that desire is obscuring, and arises compassion, practices giving, and is not afraid of impermanence, and even observes that desire is ignorance, etc., this is the realm of the six perfections (the six practices of a Bodhisattva). If one observes that desire originally does not arise, does not exist now, and will not be extinguished in the future, desire is emptiness, and emptiness is Nirvana (liberation). This is the common teaching realm (teachings that are universally applicable to people of various capacities). Furthermore, observing that the mind of desire has countless forms, and since the cause is not singular, suffering is also countless, knowing that the nature of the root and desire are fully distinguished because of the mind of desire, this is the separate teaching realm (teachings tailored to people of specific capacities). The other three parts of afflictions that give rise to all dharmas (phenomena) are also like this, successively giving rise to all dharmas. This is called the realm of conceivable (a realm that can be understood through thinking). The inconceivable realm (a realm that cannot be understood through thinking) is like unmoving clouds (a metaphor for being free and unconstrained). Greed is the path, anger and delusion are also like this. These three dharmas contain all the Buddha-dharma. Like this, although the four parts (referring to the four realms) are the path, one cannot follow them at will, following them will lead people to evil paths. Nor can one cut them off, cutting them off will lead to arrogance. Not cutting off ignorance and love, but generating various wisdom and liberation, is called the path. Not dwelling in taming, nor dwelling in not taming. Dwelling in not taming is the characteristic of a fool. Dwelling in taming is the Shravaka dharma.

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所以者何。凡夫貪染隨順四分。生死重積狠戾難馴。故名不調。二乘怖畏生死如為怨逐。速出三界。阿羅漢者名為不調。三界惑盡無惑可調。如是不調名之為調。焦種不生根敗無用。菩薩不爾。于生死而有勇。于涅槃而不味。勇於生死無生而生。不為生法所污。如花在泥如醫療病。不味涅槃知空不空不為空法所證。如鳥飛空不住于空。不斷煩惱而入涅槃。不斷五欲而凈諸根。即是不住調伏不住不調伏意。今末代癡人聞庵羅果甘甜可口。即碎其核嘗之甚苦。果種甘味一切皆失。無智慧故刻核太過亦復如是。聞非調伏非不調伏。亦不礙調伏亦不礙不調伏。以不礙故名無礙道。以無礙故灼然淫泆。公行非法無片羞恥。與諸禽獸無相異也。此是啖鹽太過咸渴成病。經云。貪著無礙法是人去佛遠。譬如天與地。大經云。言我修無相則非修無相。此人行於非道慾望通達佛道。還自壅塞同於凡鄙。是住不調非不住也。復有行人聞不住調伏不住不調伏。怖畏二邊深自競持。欲修中智斷破二邊。是人不能即貪慾是道。斷貪慾已方云是道。此乃住調伏心非不住也。北方備此兩失。又初學中觀斷于貪慾不能得益。放心行不調事。初一行之薄得片益。自此已后常行不息。亦無復益行之不改。以己先益化他令行。又引經為證。受化之徒但貪慾樂無

【現代漢語翻譯】 現代漢語譯本： 這是什麼原因呢？因為凡夫俗子貪戀執著，順從於四種顛倒的見解（四分指常、樂、我、凈四種顛倒），生死輪迴不斷積累，剛強暴戾難以馴服，所以叫做『不調』。聲聞和緣覺二乘人畏懼生死，就像被仇敵追趕一樣，急於脫離三界。他們也被稱為『不調』。阿羅漢斷盡三界煩惱，沒有惑可以調伏，像這樣『不調』就叫做『調』。就像被燒焦的種子不能生長，根已經敗壞沒有用處。菩薩不是這樣。他們對於生死具有大勇猛心，對於涅槃不貪戀執著。勇於生死，雖然處於生死之中卻不被生死所染污，就像蓮花出於污泥而不染。又像醫生治療疾病。不貪戀涅槃，了知空性卻不執著于空，不被空法所束縛，就像鳥在空中飛行而不停留在空中。他們不斷煩惱而入涅槃，不斷五欲而清凈諸根，這就是不住于調伏，也不住于不調伏的意境。現在末法時代的愚癡之人，聽說庵羅果（Amra，一種水果）甘甜可口，就將果核打碎來品嚐，結果非常苦澀，果實原有的甘甜味道完全喪失。因為沒有智慧，刻意追求太過反而適得其反，就像這樣。他們聽說『非調伏』也『非不調伏』，既不妨礙調伏，也不妨礙不調伏的說法，就認為可以爲所欲爲。因為沒有阻礙，就公然放縱淫慾，公開做非法之事，沒有絲毫羞恥之心，與禽獸沒有什麼區別。這是因為吃鹽過多，反而因咸而口渴成病。《經》中說：『貪著于無礙之法，這種人離佛很遠，就像天與地一樣遙遠。』《大般涅槃經》（Mahaparinirvana Sutra）中說：『如果說我修無相，那就不是修無相。』這種人行走在邪道上，卻希望通達佛道，反而自己阻塞了道路，與凡夫俗子一樣。這是住在『不調』之中，而不是不住在『不調』之中。還有一些修行人，聽說不住于調伏，不住于不調伏的說法，就害怕落入兩邊，深深地執著于中間，想要修習中觀智慧，斷除破除兩邊。這種人不能認識到貪慾即是道，而是要斷除貪慾之後才說是道。這乃是住在調伏的心態，而不是不住在調伏的心態。北方地區普遍存在這兩種過失。還有初學中觀的人，斷除貪慾卻不能得到利益，放縱身心去做不調的事情。剛開始做一次，稍微得到一點利益，從此以後就常常這樣做而不停止，也沒有什麼利益，做了也不改變。還用自己先前的利益來教化他人也這樣做，又引用經典作為證明，被教化的人只貪圖快樂，沒有...

【English Translation】 English version: What is the reason for this? It is because ordinary beings are greedy and attached, conforming to the four perversions (the four perversions refer to permanence, pleasure, self, and purity). The cycle of birth and death accumulates repeatedly, and they are fierce and difficult to tame, hence they are called 'untamed'. The Sravakas and Pratyekabuddhas (two vehicles) fear birth and death as if being chased by enemies, and are eager to escape the Three Realms. They are also called 'untamed'. Arhats have exhausted the afflictions of the Three Realms, and there are no more delusions to tame. Such 'untamed' is called 'tamed'. It is like a scorched seed that cannot grow, and a root that has decayed is useless. Bodhisattvas are not like this. They have great courage towards birth and death, and are not attached to Nirvana. Courageous in birth and death, they are born without being defiled by the laws of birth, like a lotus flower arising from mud without being stained. They are also like doctors treating illnesses. They do not crave Nirvana, knowing emptiness but not clinging to emptiness, and are not bound by the laws of emptiness, like a bird flying in the sky without dwelling in the sky. They do not sever afflictions to enter Nirvana, and do not sever the five desires to purify the senses. This is the state of not dwelling in taming, nor dwelling in untaming. Now, foolish people in the degenerate age, hearing that the Amra fruit (Amra, a type of fruit) is sweet and delicious, crush the kernel to taste it, and find it very bitter, completely losing the original sweetness of the fruit. Because they lack wisdom, excessive pursuit is counterproductive, just like this. They hear that 'neither taming' nor 'not taming' neither hinders taming nor hinders untaming, and think they can do whatever they want. Because there is no hindrance, they openly indulge in lust and commit illegal acts, without any sense of shame, no different from beasts. This is because eating too much salt leads to thirst due to saltiness, resulting in illness. The Sutra says: 'Those who are attached to the unhindered Dharma are far from the Buddha, as far as heaven is from earth.' The Mahaparinirvana Sutra says: 'If I say I cultivate non-form, then it is not cultivating non-form.' Such people walk on the wrong path, yet hope to attain the Buddha's path, but instead block their own path, like ordinary people. This is dwelling in 'untamed', not not dwelling in 'untamed'. There are also some practitioners who, hearing the saying of not dwelling in taming and not dwelling in untaming, fear falling into either extreme, and deeply cling to the middle, wanting to cultivate the wisdom of the Middle Way, cutting off and breaking through both extremes. These people cannot recognize that greed is the path, but must first cut off greed before saying it is the path. This is dwelling in the mind of taming, not not dwelling in the mind of taming. The northern regions commonly have these two faults. There are also those who are new to the Middle Way, who cut off greed but cannot gain benefit, indulging their minds and bodies in untamed actions. At first, doing it once, they gain a little benefit, and from then on they often do it without stopping, and there is no benefit, and they do not change their ways. They also use their previous benefit to teach others to do the same, and cite scriptures as proof, and those who are taught only crave pleasure, without...

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纖芥道益。崩騰耽湎遂成風俗。污辱戒律陵穢三寶。周家傾蕩佛法皆由此來。是住不調及住于調。何關不住調與不調。是名大礙何關無礙。是增長非道何關佛道。如是調與不調皆名不調。何以故。悉是凡情非賢聖行。今言。不住調伏不住不調伏。不住非調伏非不調伏。不住亦調伏亦不調伏。亦住調伏亦住不調伏。亦住非調伏非不調伏。亦住亦調伏亦不調伏。何以故。煩惱即空故不住不調伏。煩惱即假故不住調伏。煩惱即中故不住亦調伏亦不調伏。雙照煩惱故。不住非調伏非不調伏雖不住調不調等。而實住調不調等。雖實住調不調等。而實不住調不調等。何以故。不偏觀一句故。一句即諸句。一切法趣貪慾故。貪慾是諸法所都故。用此意歷一切句。所謂計貪慾是有名住不調伏。計之為無住于調伏。如是等自在說(云云)。如是體達名為無礙道。一切無礙人一道出生死。云何出耶。有時體達貪慾畢竟清凈無累無染。猶如虛空。豁出生死。是名住調伏得益。或時縱心觀此貪慾本末因緣。幾種是病幾種是藥。如和須蜜多入離欲際度脫眾生。作是觀時豁出生死。是名住不調得益。或時二俱非故得益。或時俱觀得益。如是善巧應住不應住。自他俱益。于菩薩法無所損減。以四悉檀而自斟酌。如喜根為諸居士說巧度法。皆得無生忍。

勝意比丘行拙度法無所克獲。后游聚落聞貪慾即道而瞋喜根。云何為他說障道法。作擯未成喜根為說偈。即便身陷。菩薩知其不信會墮地獄。是故強說作後世因。巧觀悉檀若自若他若近若遠。住調伏不調等。皆當無失。不住調不調等亦皆無失。若不得四悉檀意。若住不住自織愛網起他譏慢。自礙礙他非無礙也。若一念煩惱心起。具十界百法不相妨礙。雖多不有雖一不無。多不積一不散。多不異一不同。多即一一即多。經云。闇中樹影闇故不見。天眼能見。是為闇中有明。智障甚盲闇。是為明中有闇。亦如初燈與闇共住。如是明闇不相妨礙亦不相破。何以故。世間現見室內然燈。不知向闇去至何處。若燈滅者闇法復來。來無本源去無足跡。闇既如此。明亦復然。求闇無闇明無所破。求明無明闇無所蓋。雖無明闇破蓋宛然。不受不著。不念不分別新起者名不受。舊起者名不著。不內取名不念。不外取名不分別。妙慧朗然。以是義故。名不思議不相妨不相除。若世智燈滅闇惑更來。若中道智光常住不動。如神珠常照闇則不來。觀煩惱闇即大智明。顯佛菩提惑則不來也。準上陰入境可知。如是觀時追傷己過廣愍眾生。何以故。理非明闇。以迷惑故起苦集闇。解治法故有道滅明。約闇故悲。約明故慈。大誓之心與境俱起。為滿愿

故須立要行。行之要者莫先止觀。四分煩惱體之即空。名體真止入空觀也。觀諸煩惱藥病等法。名隨緣止入假觀。觀諸煩惱同真際。名息二邊止入中道觀。善巧安心修此三止三觀。成一心三眼三智也。若眼智未開破障令遍。觀四分煩惱唸唸三假。非自他共離單復具足見思不生。知病識藥無知不生。非真非緣無明不生。橫豎破遍。于即空中翻構苦集是名知塞。于苦集中達即是空。是名知通。于諸法藥翻構為病。是名知塞。于諸病法即能知藥。是名知通。翻法性為無明。名之為塞。無明轉即變為明。名之為通。又觀煩惱而修道品。四分心起即污穢五陰。一陰無量陰。受想行識亦復無量。諸陰即空。凡夫倒破小枯樹成。諸陰即假。二乘倒破大榮樹成。諸陰即中。廢枯榮教。二邊寂滅入大涅槃。乃至開三解脫入清涼池也。若遮障重當修助道。既解惑相持便應索援外貪慾起以不凈助。內貪慾起以背舍助。內外貪慾起以勝處助。違法瞋起眾生慈助。順法瞋起法緣慈助。戲論瞋起無緣慈助。計斷常起三世因緣助。計我人起二世因緣助。計性實起一念因緣助。明利覺起數息助。沉昏覺起觀息助。半沈半明覺起隨息助。助道強故能開闢涅槃門。于未開頃或得一種解心或得一種禪定。當熟思量。草木瓦礫勿妄持謂是琉璃珠。若謂即是者。何

【現代漢語翻譯】 現代漢語譯本： 因此必須確立重要的修行方法。修行方法中最重要的莫過於止觀。將四種煩惱的本體視為空性，這稱為體真止（understanding the true nature of cessation），進入空觀（emptiness contemplation）。觀察各種煩惱，如同藥物與疾病等法，這稱為隨緣止（cessation following conditions），進入假觀（provisional contemplation）。觀察各種煩惱與真際（true reality）相同，這稱為息二邊止（cessation of two extremes），進入中道觀（middle way contemplation）。善巧地安心修習這三種止和三種觀，成就一心三眼三智（one mind, three eyes, three wisdoms）。 如果眼智（eye of wisdom）尚未開啟，就破除障礙，使其普遍。觀察四種煩惱，唸唸都是三種假（three provisionalities）：非自、非他、共、離，單、復都具足，這樣見思惑（delusions of views and thoughts）就不會產生。瞭解疾病，認識藥物，無知就不會產生。非真非緣，無明（ignorance）就不會產生。橫向、縱向地破除普遍的障礙。在即空（immediate emptiness）中翻轉構造苦集（suffering and accumulation），這叫做知塞（knowing obstruction）。在苦集中通達即是空，這叫做知通（knowing penetration）。對於諸法（all dharmas）的藥物，翻轉構造為疾病，這叫做知塞。對於各種疾病之法，立即能夠知道藥物，這叫做知通。翻轉法性（dharma-nature）為無明，稱之為塞。無明轉變立即變為明（clarity），稱之為通。又觀察煩惱而修習道品（factors of the path），四種心念生起立即污染五陰（five aggregates）。一個陰就是無量陰，受（feeling）、想（perception）、行（volition）、識（consciousness）也同樣是無量的。諸陰即是空，凡夫的顛倒破除，如同枯萎的小樹得以成就。諸陰即是假，二乘（two vehicles）的顛倒破除，如同茂盛的大樹得以成就。諸陰即是中，廢除枯萎和茂盛的教導，二邊寂滅，進入大涅槃（great nirvana），乃至開啟三種解脫（three liberations），進入清涼池（pool of coolness）。 如果遮障很重，應當修習助道（auxiliary practices）。既然理解了迷惑的相狀，就應當尋求幫助。外在的貪慾生起，用不凈觀（contemplation of impurity）來輔助。內在的貪慾生起，用背舍（stages of abandonment）來輔助。內外貪慾都生起，用勝處（bases of mastery）來輔助。違背佛法的嗔恨生起，用對眾生的慈心（loving-kindness）來輔助。順應佛法的嗔恨生起，用法緣慈（dharma-conditioned loving-kindness）來輔助。戲論的嗔恨生起，用無緣慈（unconditioned loving-kindness）來輔助。執著斷見和常見生起，用三世因緣（three periods of time condition）來輔助。執著我見和人見生起，用二世因緣（two periods of time condition）來輔助。執著自性實有生起，用一念因緣（one thought condition）來輔助。明利覺（clear awareness）生起，用數息觀（counting breaths）來輔助。沉昏覺（dull awareness）生起，用觀息觀（observing breaths）來輔助。半沉半明覺（semi-dull awareness）生起，用隨息觀（following breaths）來輔助。助道的力量強大，就能夠開闢涅槃之門。在尚未開闢的時候，或許得到一種解脫心（liberated mind），或許得到一種禪定（meditative concentration）。應當仔細思量，不要錯誤地將草木瓦礫當作是琉璃珠（crystal ball）。如果認為它就是琉璃珠，為什麼呢？

【English Translation】 English version: Therefore, it is necessary to establish essential practices. Among the essential practices, none is more important than cessation and contemplation (止觀, zhǐ guān). To view the substance of the four types of afflictions (四分煩惱, sì fēn fán nǎo) as emptiness is called 'cessation based on understanding the true nature' (體真止, tǐ zhēn zhǐ), entering into the contemplation of emptiness (空觀, kōng guān). To observe the various afflictions as being like medicine and disease is called 'cessation following conditions' (隨緣止, suí yuán zhǐ), entering into the contemplation of provisionality (假觀, jiǎ guān). To observe the various afflictions as being identical to true reality (真際, zhēn jì) is called 'cessation of the two extremes' (息二邊止, xī èr biān zhǐ), entering into the contemplation of the middle way (中道觀, zhōng dào guān). Skillfully settling the mind and cultivating these three types of cessation and three types of contemplation leads to the accomplishment of one mind, three eyes, and three wisdoms (一心三眼三智, yī xīn sān yǎn sān zhì). If the eye of wisdom (眼智, yǎn zhì) has not yet opened, then break through the obstacles to make it pervasive. Observe the four types of afflictions, with each thought being the three provisionalities (三假, sān jiǎ): not self, not other, both, neither; single, composite, all complete. In this way, the delusions of views and thoughts (見思惑, jiàn sī huò) will not arise. Understanding the disease and recognizing the medicine, ignorance will not arise. Neither true nor conditioned, ignorance (無明, wú míng) will not arise. Break through the pervasive obstacles horizontally and vertically. In immediate emptiness (即空, jí kōng), to reverse and construct suffering and accumulation (苦集, kǔ jí) is called 'knowing obstruction' (知塞, zhī sè). To penetrate that suffering and accumulation are identical to emptiness is called 'knowing penetration' (知通, zhī tōng). To reverse and construct the medicine of all dharmas (諸法, zhū fǎ) into disease is called 'knowing obstruction'. To immediately know the medicine from the various disease dharmas is called 'knowing penetration'. To reverse dharma-nature (法性, fǎ xìng) into ignorance is called obstruction. The transformation of ignorance immediately becomes clarity, which is called penetration. Furthermore, observe afflictions and cultivate the factors of the path (道品, dào pǐn). The arising of the four types of mind immediately defiles the five aggregates (五陰, wǔ yīn). One aggregate is immeasurable aggregates; feeling (受, shòu), perception (想, xiǎng), volition (行, xíng), and consciousness (識, shí) are also immeasurable. The aggregates are emptiness; the inversions of ordinary beings are broken, like a withered small tree being accomplished. The aggregates are provisional; the inversions of the two vehicles (二乘, èr shèng) are broken, like a flourishing large tree being accomplished. The aggregates are the middle way; abandon the teachings of withered and flourishing, the two extremes are extinguished, entering into great nirvana (大涅槃, dà niè pán), and even opening the three liberations (三種解脫, sān zhǒng jiě tuō), entering into the pool of coolness (清涼池, qīng liáng chí). If the obstructions are heavy, then one should cultivate auxiliary practices (助道, zhù dào). Since one understands the appearance of delusion, one should seek assistance. If external greed arises, use the contemplation of impurity (不凈觀, bù jìng guān) to assist. If internal greed arises, use the stages of abandonment (背舍, bèi shě) to assist. If both internal and external greed arise, use the bases of mastery (勝處, shèng chù) to assist. If anger arises against the Dharma, use loving-kindness (慈心, cí xīn) towards sentient beings to assist. If anger arises in accordance with the Dharma, use dharma-conditioned loving-kindness (法緣慈, fǎ yuán cí) to assist. If anger arises from frivolous talk, use unconditioned loving-kindness (無緣慈, wú yuán cí) to assist. If attachment to annihilationism and eternalism arises, use the conditions of the three periods of time (三世因緣, sān shì yīn yuán) to assist. If attachment to self and others arises, use the conditions of the two periods of time (二世因緣, èr shì yīn yuán) to assist. If attachment to inherent existence arises, use the conditions of one thought (一念因緣, yī niàn yīn yuán) to assist. If clear awareness (明利覺, míng lì jué) arises, use counting breaths (數息觀, shù xī guān) to assist. If dull awareness (沉昏覺, chén hūn jué) arises, use observing breaths (觀息觀, guān xī guān) to assist. If semi-dull awareness arises, use following breaths (隨息觀, suí xī guān) to assist. The strength of the auxiliary practices enables the opening of the gate of nirvana. Before it is opened, one may obtain a liberated mind (解脫心, jiě tuō xīn) or a meditative concentration (禪定, chán dìng). One should carefully contemplate and not mistakenly regard grass, wood, tiles, and gravel as crystal balls (琉璃珠, liú lí zhū). If one thinks it is a crystal ball, why?

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煩惱滅。見耶思耶塵沙耶無明耶。諸位全無。謬謂即是猶如鼠唧。若言空空如空鳥空。未識次位觀行相似全未相應。濫叨上位所以成怪。若內外障起當好安忍。忍若不過敗壞菩薩。安忍不動薩埵可成。即獲償賜似道禪慧。得是償時莫生法愛。愛妨真道。若無頂墮自在無礙如風行空。位入銅輪破無明惑成無生忍。得一大車高廣僕從而侍衛之。乘是寶乘直至道場。是名四分煩惱具足一切佛法。亦名行於非道通達佛道。亦名煩惱是菩提。亦名不斷煩惱而入涅槃。廣說有三十六句。須先立四句。謂不斷煩惱。不入涅槃。斷煩惱。入涅槃。亦斷亦不斷亦入亦不入。非斷非不斷非入非不入。初句謂凡夫。次謂無學人。三謂學人。四謂理是。是為根本四句。句句各開四。初句四者。謂不斷不入。斷不入。亦斷亦不斷不入。非斷非不斷不入。初謂起惡凡夫。二謂得禪外道。三謂得禪起見外道。四謂無記人。次句四者。謂斷入。不斷入。亦斷亦不斷入。非斷非不斷入。初謂析法無學。二謂體法無學。三謂析體兩學人。后謂真理性冥。即是入也。第三四句者。亦斷亦不斷亦入亦不入。斷亦入亦不入。不斷亦入亦不入。非斷非不斷亦入亦不入。初謂析體兩學人。二謂析法學人三謂體法學人。四謂通學無學人真理也。第四四句者。非斷非不斷非

入非不入。斷非入非不入。不斷非入非不入。亦斷亦不斷非入非不入。初謂凡聖等理。二謂析法聖理。三謂體法聖理。四謂析體學人理。此說十六句。就根本四句合二十句入涅槃。又十六句出涅槃。初根本四句者。謂不斷煩惱不出涅槃。斷煩惱出涅槃。亦斷亦不斷煩惱。亦出亦不出。非斷非不斷。非出非不出。一一句各四句初四句者。不斷煩惱不出涅槃。不斷煩惱出涅槃。不斷煩惱亦出亦不出不斷煩惱非出非不出。一謂體法二乘。二謂體法出假菩薩。三謂體法亦空亦假菩薩。四謂體法真理。第二四句者。斷煩惱出。斷煩惱不出。斷煩惱亦出亦不出。斷煩惱非出非不出。一謂析法無學輔佛益眾生。二謂析法無學即入滅者。三謂析法學人自利利他者。四謂真理。第三四句者。亦斷亦不斷亦出亦不出。亦斷亦不斷出。亦斷亦不斷不出。亦斷亦不斷非出非不出。初句謂兼用析體入空菩薩。二句謂兼用析體出假菩薩。三句謂兼用析體二乘。四句謂體法冥真之理。第四四句者。非斷非不斷非出非不出。非斷非不斷出。非斷非不斷不出。非斷非不斷亦出亦不出。初句謂體理。二句謂體法出假菩薩。三句謂體法二乘。四句謂體法入空菩薩。若各立出入兩根本八句者。即成四十句。若合根本為四句者。即成三十六句。問。三十六止在三藏

【現代漢語翻譯】 現代漢語譯本 入非不入：進入既非是『入』，也非是『不入』的狀態。 斷非入非不入：斷滅既非是『入』，也非是『不入』的狀態。 不斷非入非不入：不斷滅既非是『入』，也非是『不入』的狀態。 亦斷亦不斷非入非不入：既斷滅也非斷滅，既非是『入』，也非是『不入』的狀態。 初謂凡聖等理：第一句指的是凡夫和聖人所共同擁有的道理。 二謂析法聖理：第二句指的是通過分析法而證悟的聖人所擁有的道理。 三謂體法聖理：第三句指的是通過體悟法而證悟的聖人所擁有的道理。 四謂析體學人理：第四句指的是通過分析和體悟法而學習的人所擁有的道理。 此說十六句：以上總共是十六句。 就根本四句合二十句入涅槃：如果將根本的四句合併，就成為二十句，可以進入涅槃。 又十六句出涅槃：另外十六句則可以出離涅槃。 初根本四句者：最初的根本四句是： 謂不斷煩惱不出涅槃：不斷除煩惱，就不能出離涅槃。 斷煩惱出涅槃：斷除煩惱，就能出離涅槃。 亦斷亦不斷煩惱，亦出亦不出：既斷除也非斷除煩惱，既能出離也能不出離。 非斷非不斷，非出非不出：非斷除也非不斷除煩惱，既非出離也非不出離。 一一句各四句初四句者：每一句又各自包含四句，最初的四句是： 不斷煩惱不出涅槃：不斷除煩惱，就不能出離涅槃。 不斷煩惱出涅槃：不斷除煩惱，卻能出離涅槃。 不斷煩惱亦出亦不出：不斷除煩惱，既能出離也能不出離。 不斷煩惱非出非不出：不斷除煩惱，既非出離也非不出離。 一謂體法二乘（Sravaka-yana and Pratyekabuddha-yana）：第一句指的是體悟法的聲聞乘和緣覺乘。 二謂體法出假菩薩（Bodhisattva）：第二句指的是體悟法而出離假象的菩薩。 三謂體法亦空亦假菩薩（Bodhisattva）：第三句指的是體悟法而既空也假的菩薩。 四謂體法真理：第四句指的是體悟法的真理。 第二四句者：第二組四句是： 斷煩惱出：斷除煩惱，就能出離。 斷煩惱不出：斷除煩惱，卻不能出離。 斷煩惱亦出亦不出：斷除煩惱，既能出離也能不出離。 斷煩惱非出非不出：斷除煩惱，既非出離也非不出離。 一謂析法無學輔佛益眾生：第一句指的是通過分析法而證悟的無學聖者，輔助佛陀利益眾生。 二謂析法無學即入滅者：第二句指的是通過分析法而證悟的無學聖者，立即進入寂滅。 三謂析法學人自利利他者：第三句指的是通過分析法而學習的人，既能自利也能利他。 四謂真理：第四句指的是真理。 第三四句者：第三組四句是： 亦斷亦不斷亦出亦不出：既斷除也非斷除，既能出離也能不出離。 亦斷亦不斷出：既斷除也非斷除，能夠出離。 亦斷亦不斷不出：既斷除也非斷除，不能出離。 亦斷亦不斷非出非不出：既斷除也非斷除，既非出離也非不出離。 初句謂兼用析體入空菩薩：第一句指的是兼用分析和體悟法而進入空性的菩薩。 二句謂兼用析體出假菩薩：第二句指的是兼用分析和體悟法而出離假象的菩薩。 三句謂兼用析體二乘：第三句指的是兼用分析和體悟法的聲聞乘和緣覺乘。 四句謂體法冥真之理：第四句指的是體悟法而與真理冥合的道理。 第四四句者：第四組四句是： 非斷非不斷非出非不出：既非斷除也非不斷除，既非出離也非不出離。 非斷非不斷出：既非斷除也非不斷除，能夠出離。 非斷非不斷不出：既非斷除也非不斷除，不能出離。 非斷非不斷亦出亦不出：既非斷除也非不斷除，既能出離也能不出離。 初句謂體理：第一句指的是體悟的道理。 二句謂體法出假菩薩：第二句指的是體悟法而出離假象的菩薩。 三句謂體法二乘：第三句指的是體悟法的聲聞乘和緣覺乘。 四句謂體法入空菩薩：第四句指的是體悟法而進入空性的菩薩。 若各立出入兩根本八句者：如果分別建立出和入兩個根本，就有八句。 即成四十句：這樣就形成了四十句。 若合根本為四句者：如果合併根本為四句。 即成三十六句：這樣就形成了三十六句。 問：三十六止在三藏：問：這三十六句是否只存在於三藏（Tripitaka）之中？

【English Translation】 English version Entering is neither 'entering' nor 'not entering'. Cessation is neither 'entering' nor 'not entering'. Non-cessation is neither 'entering' nor 'not entering'. Both cessation and non-cessation are neither 'entering' nor 'not entering'. The first refers to the principle common to ordinary beings and sages. The second refers to the principle of sages who have attained enlightenment through analytical methods. The third refers to the principle of sages who have attained enlightenment through experiential methods. The fourth refers to the principle of learners who study through both analytical and experiential methods. This is a description of sixteen phrases. Combining the four fundamental phrases results in twenty phrases for entering Nirvana. And sixteen phrases for exiting Nirvana. The initial four fundamental phrases are: Not ceasing afflictions does not lead to exiting Nirvana. Ceasing afflictions leads to exiting Nirvana. Both ceasing and not ceasing afflictions leads to both exiting and not exiting. Neither ceasing nor not ceasing leads to neither exiting nor not exiting. Each phrase contains four sub-phrases. The first four are: Not ceasing afflictions does not lead to exiting Nirvana. Not ceasing afflictions leads to exiting Nirvana. Not ceasing afflictions leads to both exiting and not exiting. Not ceasing afflictions leads to neither exiting nor not exiting. The first refers to the Sravaka-yana (Hearer Vehicle) and Pratyekabuddha-yana (Solitary Realizer Vehicle) who realize the Dharma experientially. The second refers to the Bodhisattva (Enlightenment Being) who experientially realizes the Dharma and emerges from illusion. The third refers to the Bodhisattva who experientially realizes the Dharma as both emptiness and form. The fourth refers to the truth of experiential Dharma. The second four phrases are: Ceasing afflictions leads to exiting. Ceasing afflictions does not lead to exiting. Ceasing afflictions leads to both exiting and not exiting. Ceasing afflictions leads to neither exiting nor not exiting. The first refers to the Arhat (Worthy One) who has attained non-learning through analytical methods, assisting the Buddha in benefiting sentient beings. The second refers to the Arhat who has attained non-learning through analytical methods and immediately enters extinction. The third refers to the learner who studies through analytical methods, benefiting both themselves and others. The fourth refers to the truth. The third four phrases are: Both ceasing and not ceasing leads to both exiting and not exiting. Both ceasing and not ceasing leads to exiting. Both ceasing and not ceasing does not lead to exiting. Both ceasing and not ceasing leads to neither exiting nor not exiting. The first phrase refers to the Bodhisattva who uses both analytical and experiential methods to enter emptiness. The second phrase refers to the Bodhisattva who uses both analytical and experiential methods to emerge from illusion. The third phrase refers to the Sravaka-yana and Pratyekabuddha-yana who use both analytical and experiential methods. The fourth phrase refers to the principle of experiential Dharma merging with truth. The fourth four phrases are: Neither ceasing nor not ceasing leads to neither exiting nor not exiting. Neither ceasing nor not ceasing leads to exiting. Neither ceasing nor not ceasing does not lead to exiting. Neither ceasing nor not ceasing leads to both exiting and not exiting. The first phrase refers to the principle of experiential understanding. The second phrase refers to the Bodhisattva who experientially realizes the Dharma and emerges from illusion. The third phrase refers to the Sravaka-yana and Pratyekabuddha-yana who experientially realize the Dharma. The fourth phrase refers to the Bodhisattva who experientially realizes the Dharma and enters emptiness. If we establish two fundamental phrases for entering and exiting, we have eight phrases. This results in forty phrases. If we combine the fundamental phrases into four. This results in thirty-six phrases. Question: Are these thirty-six phrases only found in the Tripitaka (Three Baskets)?

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與通。亦得作別圓耶。答。體法意無所不該。若更別說者。約別圓四門更分別之。根本四句者。不斷不入空門也。斷入有門也。亦斷亦不斷亦入亦不入。亦空亦有門也。非斷非不斷非入非不入。即非空非有門也。於一一門各更四者。不斷不入世界悉檀也。不斷入為人悉檀也。不斷亦入亦不入對治悉檀也。不斷非入非不入第一義悉檀也。又更於一門還作四門。謂不斷不入謂空門也。不斷入謂有門也。不斷亦入亦不入。謂亦空亦有門也。不斷非入非不入。謂非空非有門也。此一門既可解。餘三門各各分別例可解。依四門入涅槃既如此。出涅槃十六門云何。謂不斷不出。不斷出。不斷亦出亦不出。不斷非出非不出。初謂空門。二謂有門。三謂亦空亦有門。四謂非空非有門。一門四句如此。餘三門可解。三十六四十準前可知。此則遍該小大析體之意也。若得此意例一切法亦應如是。問。若如法觀佛。涅槃與般若。是三則一相。涅槃既明三十六句。般若復云何。答。若涅槃既即是般若者。何俟更問。今當重說諸法生般若生。諸法不生般若不生。諸法亦生亦不生。般若亦生亦不生。諸法非生非不生。般若非生非不生。根本四句也。初句更開四者。諸法生般若生。諸法生般若不生。諸法生般若亦生亦不生。諸法生般若非生非不生。初

【現代漢語翻譯】 現代漢語譯本： 問：『與通』是否也可以理解為『別圓』（區別于圓融）呢？ 答：『體法』的含義是無所不包的。如果還要進一步區分，可以根據『別圓』的四門（四種角度）來分別討論。 根本的四句是：不斷不入（既不中斷也不進入），對應空門（空的境界）；斷入（中斷並進入），對應有門（有的境界）；亦斷亦不斷亦入亦不入（既中斷又不中斷，既進入又不進入），對應亦空亦有門（既是空的也是有的境界）；非斷非不斷非入非不入（非中斷非不中斷，非進入非不進入），對應非空非有門（既不是空的也不是有的境界）。 在每一門中，又可以分為四種情況：不斷不入，對應世界悉檀（符合世俗諦）；不斷入，對應為人悉檀（符合個人根器）；不斷亦入亦不入，對應對治悉檀（用於對治煩惱）；不斷非入非不入，對應第一義悉檀（符合真諦）。 又在其中一門中，還可以再分出四門：不斷不入，對應空門；不斷入，對應有門；不斷亦入亦不入，對應亦空亦有門；不斷非入非不入，對應非空非有門。既然這一門可以這樣理解，那麼其餘三門也可以按照這個例子來分別理解。 依據四門進入涅槃（Nirvana，寂滅）的情況是這樣，那麼出涅槃的十六門又是什麼呢？不斷不出（既不中斷也不出離）；不斷出（中斷並出離）；不斷亦出亦不出（既不中斷也不出離，既中斷也出離）；不斷非出非不出（非不中斷也非不出離，非中斷也非出離）。第一種情況對應空門，第二種情況對應有門，第三種情況對應亦空亦有門，第四種情況對應非空非有門。一門有四句是這樣，其餘三門可以類推理解。三十六句、四十句，按照前面的方法就可以知道。這涵蓋了小乘、大乘以及分析體性的含義。如果理解了這個意思，那麼一切法也應該這樣理解。 問：如果依法觀佛（Buddha，覺悟者），涅槃與般若（Prajna，智慧）是三者同一體相。涅槃已經闡明了三十六句，那麼般若又該如何理解呢？ 答：如果涅槃就是般若，那又何必再問呢？現在我重新說一下：諸法生，般若生（一切法產生，般若也產生）；諸法不生，般若不生（一切法不產生，般若也不產生）；諸法亦生亦不生，般若亦生亦不生（一切法既產生也不產生，般若既產生也不產生）；諸法非生非不生，般若非生非不生（一切法非產生也非不產生，般若非產生也非不產生）。這是根本的四句。第一句再展開為四句：諸法生，般若生；諸法生，般若不生；諸法生，般若亦生亦不生；諸法生，般若非生非不生。第一句是這樣。

【English Translation】 English version: Question: Can 'yu tong' (與通, interpenetration) also be understood as 'bie yuan' (別圓, distinct and perfect)? Answer: The meaning of 'ti fa' (體法, the essence of Dharma) is all-encompassing. If further distinctions are to be made, they can be discussed separately according to the four gates of 'bie yuan'. The fundamental four sentences are: 'bu duan bu ru' (不斷不入, neither ceasing nor entering), corresponding to the 'kong men' (空門, gate of emptiness); 'duan ru' (斷入, ceasing and entering), corresponding to the 'you men' (有門, gate of existence); 'yi duan yi bu duan yi ru yi bu ru' (亦斷亦不斷亦入亦不入, both ceasing and not ceasing, both entering and not entering), corresponding to the 'yi kong yi you men' (亦空亦有門, gate of both emptiness and existence); 'fei duan fei bu duan fei ru fei bu ru' (非斷非不斷非入非不入, neither ceasing nor not ceasing, neither entering nor not entering), corresponding to the 'fei kong fei you men' (非空非有門, gate of neither emptiness nor existence). Within each gate, there can be four situations: 'bu duan bu ru', corresponding to 'shi jie xi tan' (世界悉檀, Lokasamvrtti-satya, mundane truth); 'bu duan ru', corresponding to 'wei ren xi tan' (為人悉檀, Purusabhipraya-satya, truth according to individual capacity); 'bu duan yi ru yi bu ru', corresponding to 'dui zhi xi tan' (對治悉檀, Pratipaksa-satya, remedial truth); 'bu duan fei ru fei bu ru', corresponding to 'di yi yi xi tan' (第一義悉檀, Paramartha-satya, ultimate truth). Furthermore, within one of these gates, four more gates can be distinguished: 'bu duan bu ru', corresponding to the 'kong men'; 'bu duan ru', corresponding to the 'you men'; 'bu duan yi ru yi bu ru', corresponding to the 'yi kong yi you men'; 'bu duan fei ru fei bu ru', corresponding to the 'fei kong fei you men'. Since this one gate can be understood in this way, the remaining three gates can be understood separately according to this example. The situation of entering Nirvana (Nirvana, extinction) based on the four gates is like this, so what are the sixteen gates of exiting Nirvana? 'bu duan bu chu' (不斷不出, neither ceasing nor exiting); 'bu duan chu' (不斷出, ceasing and exiting); 'bu duan yi chu yi bu chu' (不斷亦出亦不出, neither ceasing nor exiting, both ceasing and exiting); 'bu duan fei chu fei bu chu' (不斷非出非不出, neither not ceasing nor not exiting, neither ceasing nor exiting). The first situation corresponds to the 'kong men', the second situation corresponds to the 'you men', the third situation corresponds to the 'yi kong yi you men', and the fourth situation corresponds to the 'fei kong fei you men'. One gate has four sentences like this, and the remaining three gates can be understood by analogy. The thirty-six sentences and forty sentences can be known according to the previous method. This encompasses the meaning of Hinayana, Mahayana, and analyzing the nature of reality. If this meaning is understood, then all Dharmas should also be understood in this way. Question: If one contemplates the Buddha (Buddha, the awakened one) according to the Dharma, Nirvana and Prajna (Prajna, wisdom) are three in one essence. Nirvana has already clarified the thirty-six sentences, so how should Prajna be understood? Answer: If Nirvana is Prajna, then why ask again? Now I will say it again: 'zhu fa sheng, ban ruo sheng' (諸法生，般若生, when all dharmas arise, Prajna arises); 'zhu fa bu sheng, ban ruo bu sheng' (諸法不生，般若不生, when all dharmas do not arise, Prajna does not arise); 'zhu fa yi sheng yi bu sheng, ban ruo yi sheng yi bu sheng' (諸法亦生亦不生，般若亦生亦不生, when all dharmas both arise and do not arise, Prajna both arises and does not arise); 'zhu fa fei sheng fei bu sheng, ban ruo fei sheng fei bu sheng' (諸法非生非不生，般若非生非不生, when all dharmas neither arise nor do not arise, Prajna neither arises nor does not arise). These are the fundamental four sentences. The first sentence is further expanded into four sentences: 'zhu fa sheng, ban ruo sheng'; 'zhu fa sheng, ban ruo bu sheng'; 'zhu fa sheng, ban ruo yi sheng yi bu sheng'; 'zhu fa sheng, ban ruo fei sheng fei bu sheng'. The first sentence is like this.

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句謂俗境發道種智般若二謂俗境發一切智般若。三句謂俗境雙發兩般若。四謂俗境發一切種智般若。第二四句者。諸法不生般若不生。諸法不生般若生。諸法不生般若亦生亦不生。諸法不生般若非生非不生。初句謂真境發一切智般若。二句謂真境發道種智般若。三句謂真境雙發兩般若。四句謂真境發中道智般若。第三四句者。謂諸法亦生亦不生。般若亦生亦不生。諸法亦生亦不生。般若生。諸法亦生亦不生。般若不生。諸法亦生亦不生。般若非生非不生。初句兩境雙發二智。二謂兩境共發俗智。三謂兩境共發真智。四謂兩境共發中智。第四四句者。諸法非生非不生。般若非生非不生諸法非生非不生。般若生。諸法非生非不生。般若不生諸法非生非不生般若亦生亦不生初謂中境發中智。二謂中境發俗智。三謂中境發真智。四謂中境雙發二智。已說十六句竟。次說般若生諸法生。般若生諸法不生。般若生諸法亦生亦不生。般若生諸法非生非不生。初謂道智照俗境。二謂道智照真境。三謂道智照兩境。四謂道智照中境。次明般若不生諸法不生般若不生諸法生。般若不生諸法亦生亦不生。般若不生諸法非生非不生。此明真智照諸境義。準前可知也。次明般若亦生亦不生開四句。此明道種真智等照四境(云云)。次明般若非生非

【現代漢語翻譯】 現代漢語譯本 第一句說的是在世俗境界中生出道種智（Dàozhǒngzhì，wisdom of the path and seeds）和般若（Bōrě，Prajna，智慧）。第二句說的是在世俗境界中生出一切智（Yīqièzhì，wisdom of all things）和般若。第三句說的是在世俗境界中同時生出兩種般若。第四句說的是在世俗境界中生出一切種智（Yīqièzhǒngzhì，wisdom of all kinds）和般若。 第二組四句是：諸法不生，般若不生；諸法不生，般若生；諸法不生，般若亦生亦不生；諸法不生，般若非生非不生。第一句說的是在真如境界中生出一切智和般若。第二句說的是在真如境界中生出道種智和般若。第三句說的是在真如境界中同時生出兩種般若。第四句說的是在真如境界中生出中道智（Zhōngdàozhì，wisdom of the Middle Way）和般若。 第三組四句是：諸法亦生亦不生，般若亦生亦不生；諸法亦生亦不生，般若生；諸法亦生亦不生，般若不生；諸法亦生亦不生，般若非生非不生。第一句說的是在兩種境界中同時生出兩種智慧。第二句說的是在兩種境界中共同生出世俗智慧。第三句說的是在兩種境界中共同生出真如智慧。第四句說的是在兩種境界中共同生出中道智慧。 第四組四句是：諸法非生非不生，般若非生非不生；諸法非生非不生，般若生；諸法非生非不生，般若不生；諸法非生非不生，般若亦生亦不生。第一句說的是在中道境界中生出中道智慧。第二句說的是在中道境界中生出世俗智慧。第三句說的是在中道境界中生出真如智慧。第四句說的是在中道境界中同時生出兩種智慧。 以上已經說完了十六句。接下來是：般若生，諸法生；般若生，諸法不生；般若生，諸法亦生亦不生；般若生，諸法非生非不生。第一句說的是道智照耀世俗境界。第二句說的是道智照耀真如境界。第三句說的是道智照耀兩種境界。第四句說的是道智照耀中道境界。 接下來闡明：般若不生，諸法不生；般若不生，諸法生；般若不生，諸法亦生亦不生；般若不生，諸法非生非不生。這闡明了真如智慧照耀各種境界的含義，可以參照前面的內容來理解。接下來闡明般若亦生亦不生，展開為四句。這闡明了道種真智等照耀四種境界（等等）。接下來闡明般若非生非不生

【English Translation】 English version The first sentence states that in the mundane realm, the wisdom of the path and seeds (Dàozhǒngzhì) and Prajna (Bōrě, wisdom) arise. The second sentence states that in the mundane realm, the wisdom of all things (Yīqièzhì) and Prajna arise. The third sentence states that in the mundane realm, both types of Prajna arise simultaneously. The fourth sentence states that in the mundane realm, the wisdom of all kinds (Yīqièzhǒngzhì) and Prajna arise. The second set of four sentences is: 'When all dharmas do not arise, Prajna does not arise; when all dharmas do not arise, Prajna arises; when all dharmas do not arise, Prajna both arises and does not arise; when all dharmas do not arise, Prajna neither arises nor does not arise.' The first sentence states that in the realm of Suchness, the wisdom of all things and Prajna arise. The second sentence states that in the realm of Suchness, the wisdom of the path and seeds and Prajna arise. The third sentence states that in the realm of Suchness, both types of Prajna arise simultaneously. The fourth sentence states that in the realm of Suchness, the wisdom of the Middle Way (Zhōngdàozhì) and Prajna arise. The third set of four sentences is: 'When all dharmas both arise and do not arise, Prajna both arises and does not arise; when all dharmas both arise and do not arise, Prajna arises; when all dharmas both arise and do not arise, Prajna does not arise; when all dharmas both arise and do not arise, Prajna neither arises nor does not arise.' The first sentence states that in both realms, both types of wisdom arise simultaneously. The second sentence states that in both realms, mundane wisdom arises together. The third sentence states that in both realms, the wisdom of Suchness arises together. The fourth sentence states that in both realms, the wisdom of the Middle Way arises together. The fourth set of four sentences is: 'When all dharmas neither arise nor do not arise, Prajna neither arises nor does not arise; when all dharmas neither arise nor do not arise, Prajna arises; when all dharmas neither arise nor do not arise, Prajna does not arise; when all dharmas neither arise nor do not arise, Prajna both arises and does not arise.' The first sentence states that in the realm of the Middle Way, the wisdom of the Middle Way arises. The second sentence states that in the realm of the Middle Way, mundane wisdom arises. The third sentence states that in the realm of the Middle Way, the wisdom of Suchness arises. The fourth sentence states that in the realm of the Middle Way, both types of wisdom arise simultaneously. The above sixteen sentences have been explained. Next is: 'When Prajna arises, all dharmas arise; when Prajna arises, all dharmas do not arise; when Prajna arises, all dharmas both arise and do not arise; when Prajna arises, all dharmas neither arise nor do not arise.' The first sentence states that the wisdom of the path illuminates the mundane realm. The second sentence states that the wisdom of the path illuminates the realm of Suchness. The third sentence states that the wisdom of the path illuminates both realms. The fourth sentence states that the wisdom of the path illuminates the realm of the Middle Way. Next, it is clarified: 'When Prajna does not arise, all dharmas do not arise; when Prajna does not arise, all dharmas arise; when Prajna does not arise, all dharmas both arise and do not arise; when Prajna does not arise, all dharmas neither arise nor do not arise.' This clarifies the meaning of the wisdom of Suchness illuminating various realms, which can be understood by referring to the previous content. Next, it is clarified that 'Prajna both arises and does not arise,' expanding into four sentences. This clarifies that the wisdom of the path and seeds, the wisdom of Suchness, etc., illuminate the four realms (etc.). Next, it is clarified that 'Prajna neither arises nor does not arise.'

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不生。中道智照四境可知(云云)。是為十六。就根本合成三十六句。問。法身復云何。答。般若既即是法身何俟更問。若欲分別可以意知。不煩文也。又法報應化四身為本。於一一身起四身。謂從法身起報。起應起化。具起三。余身亦如是。是為十六身。又從四身入一身。身身亦如是。復有十六。合前根本是為三十六身。身身俱是法界。故俱能起。故俱能入(云云)。

○第三觀病患境者。夫有身即是病。四蛇性異。水火相違。鴟梟共棲蟒鼠同穴。毒器重擔諸苦之藪。四國為鄰更互侵毀。力均則暫和乘虛則吞併。四大休否此喻可知。諸佛問訊法雲。少病少惱。佛同人法。人既有病權不得無。但言少耳。病有二義。一因中實病。二果上權病。若偃臥毗耶託疾興教。因以身疾訓示凡俗斥小呵大。乃共文殊廣明因疾三種調伏。廣明果疾四種慰喻。又如來寄滅談常因病說力。皆是權巧入病法門引諸病惱。如此權病非今所觀。今所觀者業報生身。四蛇動作廢修聖道。若能觀察彌益用心。上智利根解前安忍。則于病境通達不勞重論。為不解者今更分別。如躄大樹萬斧便倒。如琢巨石億下乃穿。故重說也夫長病遠行是禪定大障。若身染疾失所修福起無量罪。經云。破壞浮囊發撤橋樑忘失正念。病故毀戒如破浮囊。破禪定如撤

【現代漢語翻譯】 現代漢語譯本：不生（不生不滅）。用中道智慧觀照四境，就可以知道（等等）。這就是十六種。就根本而言，合成了三十六句。問：法身又是什麼呢？答：般若既然就是法身，何必再問。如果想要分別說明，可以用心意去理解，不必用文字來表達。此外，法身、報身、應身、化身四身為根本，從每一個身都生起四身，也就是從法身生起報身、應身、化身，具足生起三種。其餘的身也是這樣。這就是十六身。又從四身入於一身，身身也是這樣。又有十六種。合上前邊的根本，就是三十六身。身身都是法界，所以都能生起，所以都能入（等等）。

第三，觀察病患之境。有身體就是有病。四蛇的性質不同，水火互相違背，鴟梟共同棲息，蟒蛇老鼠同在一個洞穴。身體是毒器的集合，是沉重的負擔，是各種痛苦的聚集地。四大就像四個國家，互相為鄰，互相侵略毀壞。力量均等就暫時和平，乘虛而入就吞併對方。四大衰敗與否，用這個比喻就可以知道。諸佛問訊時說，『少病少惱』，佛也遵循人間的法則。人既然有病，權巧方便也不得沒有病，只是說少罷了。病有兩種含義：一是因中實病，二是果上權病。如果像維摩詰那樣偃臥在毗耶離城，假託生病來興起教化，因為身體的疾病來訓示凡夫俗子，斥責小乘，呵斥大乘，於是和文殊菩薩一起廣泛闡明因疾的三種調伏，廣泛闡明果疾的四種慰喻。又如來寄託滅度來談論常住，因為疾病來說明力量。這些都是權巧方便進入病患法門，引導各種病惱。這樣的權病不是現在所要觀察的。現在所要觀察的是業報所生的身體，四蛇的動作會荒廢修習聖道。如果能夠觀察，更加用心，上等智慧和敏銳根器的人理解了前面的安忍，那麼對於病患之境就能通達，不必再重複論述。爲了不理解的人，現在再分別說明。就像傾倒大樹，用萬把斧頭才能砍倒；就像雕琢巨大的石頭，敲擊億萬次才能穿透。所以要重複說明。長久生病，遠途跋涉，是禪定的大障礙。如果身體染病，就會失去所修的福報，生起無量的罪過。經中說：『破壞浮囊，拆毀橋樑，忘失正念。』因為生病而毀壞戒律，就像破壞浮囊；破壞禪定，就像拆毀橋樑。

【English Translation】 English version: No birth (no birth and no death). By using the wisdom of the Middle Way to illuminate the four realms, one can understand (etc.). This is the sixteen types. Fundamentally, it combines into thirty-six phrases. Question: What is the Dharmakaya (法身, Dharma body) then? Answer: Since Prajna (般若, wisdom) is the Dharmakaya, why ask again? If you want to explain it separately, you can understand it with your mind, without using words. Furthermore, the four bodies—Dharmakaya, Sambhogakaya (報身, reward body), Nirmanakaya (應身, emanation body), and Transformation Body (化身, transformation body)—are the foundation. From each body, four bodies arise, that is, from the Dharmakaya, the Sambhogakaya, Nirmanakaya, and Transformation Body arise, fully giving rise to three. The remaining bodies are also like this. These are the sixteen bodies. Moreover, from the four bodies, one enters into one body, and each body is like this. There are also sixteen types. Combining with the previous foundation, there are thirty-six bodies. Each body is the Dharmadhatu (法界, Dharma realm), so they can all arise, so they can all enter (etc.).

Third, observing the realm of the sick. Having a body is having sickness. The natures of the four snakes are different, water and fire contradict each other, owls and crows roost together, pythons and rats share the same cave. The body is a collection of poisonous instruments, a heavy burden, a gathering place of all kinds of suffering. The four great elements are like four countries, neighboring each other, invading and destroying each other. If the strength is equal, there is temporary peace; if there is a weakness, they will swallow each other. Whether the four great elements are declining or not can be understood by this metaphor. When the Buddhas inquire, they say, 'Few illnesses and few afflictions.' The Buddha also follows the laws of the human world. Since people have illnesses, skillful means cannot be without illness, but only say few. There are two meanings of illness: one is the real illness in the cause, and the other is the provisional illness in the effect. If, like Vimalakirti (維摩詰), he reclines in the city of Vaishali (毗耶離), pretending to be sick to promote teaching, because of the illness of the body to instruct ordinary people, to rebuke the small vehicle, to scold the great vehicle, then together with Manjushri (文殊菩薩), he extensively explains the three kinds of taming of the cause of illness, and extensively explains the four kinds of consolation of the effect of illness. Also, the Tathagata (如來) entrusts extinction to talk about permanence, because of illness to explain strength. These are all skillful means to enter the gate of illness, guiding all kinds of sickness and affliction. Such provisional illness is not what we are observing now. What we are observing now is the body born from karmic retribution, and the actions of the four snakes will abandon the practice of the holy path. If one can observe, and use more effort, those with superior wisdom and sharp roots who understand the previous endurance, then they can understand the realm of illness and do not need to repeat the discussion. For those who do not understand, I will now explain it separately. Just like felling a large tree, it takes ten thousand axes to cut it down; just like carving a huge stone, it takes hundreds of millions of strikes to penetrate it. Therefore, it must be repeated. Prolonged illness and long journeys are great obstacles to meditation. If the body is infected with illness, one will lose the blessings one has cultivated and generate immeasurable sins. The sutra says: 'Destroying the floating bladder, demolishing the bridge, forgetting the right mindfulness.' Because of illness, breaking the precepts is like destroying the floating bladder; destroying meditation is like demolishing the bridge.

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橋樑。起邪倒心惜膿血臭身破清凈法身名忘失正念。為是義故。應觀病患境複次有人平健悠悠徙倚懈怠若病急時更轉用心能辦眾事。又機宜不同悟應在病。即是四悉檀因緣應須病患境也。觀病為五。一明病相。二病起因緣。三明治法。四損益。五明止觀。一病相者。若善醫術巧知四大。上醫聽聲。中醫相色。下醫診脈。今不須精判醫法但略知而已。夫脈法關醫道不可言具。略示五藏病相。若脈洪直肝病相。輕浮是心病相。尖銳衝刺肺病相。如連珠腎病相。沉重遲緩脾病相。委細如體治家說。若身體苦重。堅結疼痛。枯痹痿瘠。是地大病相。若虛腫脹膀是水大病相。若舉身洪熱骨節酸楚。噓吸頓乏。是火大病相。若心懸忽恍。懊悶忘失。是風大病相。又面無光澤手足無汗。是肝病相。面青皅是心病相。面梨黑是肺病相。身無氣力是腎病相。體澀如麥糠是脾病相。若肝上有白物令眼睛疼赤脈曼成白翳。或眼睛破或上下生瘡。或觸風冷淚出。或癢或剌痛。或睛凹觸事多瞋。是肺害於肝而生此病。可用呵氣治之。若心淡熱手腳逆冷。心悶少力唇口燥裂。臍下結癥熱食不下。冷食逆心眩懊喜眠。多忘心瘇。頭眩口訥背胛急。四支煩疼心勞體蒸熱。狀似瘧。或作癥結或作水僻眼如布絹中視見近不見遠。是腎害於心可用吹呼治之。若

【現代漢語翻譯】 橋樑：產生邪念和顛倒之心，貪戀膿血和散發惡臭的身體，破壞清凈的法身，導致忘失正確的念頭。因為這個原因，應該觀察病患的境界。此外，有些人身體健康時悠閑散漫、懈怠，但當病情緊急時，反而更加用心，能夠處理各種事務。而且，接受教誨的時機因人而異，有些人可能在生病時更容易領悟。這就是四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的因緣，需要病患的境界。觀察疾病有五個方面：一是明白疾病的表象，二是疾病產生的因緣，三是治療的方法，四是損益（對身體的損害和益處），五是明白止觀（止息妄念，觀察實相）。 一、疾病的表象：如果醫生精通醫術，能夠巧妙地瞭解四大（地、水、火、風），上等的醫生通過聽聲音來診斷，中等的醫生通過觀察臉色來診斷，下等的醫生通過診脈來診斷。現在不需要精通醫術，只需要略微瞭解即可。脈法是醫學的關鍵，不能全部講述。略微展示五臟（肝、心、肺、腎、脾）的疾病表象。如果脈象洪大而直，是肝臟的疾病表象；輕浮是心臟的疾病表象；尖銳而有衝刺感是肺臟的疾病表象；像連珠一樣是腎臟的疾病表象；沉重而遲緩是脾臟的疾病表象。詳細的情況可以參考專門的醫書。 如果身體感到沉重、堅硬、結塊、疼痛、麻木、萎縮、消瘦，這是地大（地元素）的疾病表象。如果身體虛弱、腫脹，這是水大（水元素）的疾病表象。如果全身發熱、骨節痠痛、呼吸困難、感到疲乏，這是火大（火元素）的疾病表象。如果心神不定、恍惚、煩惱、健忘，這是風大（風元素）的疾病表象。此外，面部沒有光澤、手腳沒有汗，這是肝臟的疾病表象。面色發青是心臟的疾病表象。面色像梨子一樣發黑是肺臟的疾病表象。身體沒有力氣是腎臟的疾病表象。身體感覺粗糙像麥糠一樣是脾臟的疾病表象。如果肝臟上有白色的東西，導致眼睛疼痛、出現紅色的血絲、形成白色的翳障，或者眼睛破裂，或者上下眼瞼生瘡，或者接觸風冷時流淚，或者感到瘙癢或刺痛，或者眼球凹陷，遇到事情容易發怒，這是肺臟損害了肝臟而產生的疾病，可以用呵氣的方法來治療。 如果感到心煩、發熱，手腳冰涼，心胸煩悶、沒有力氣，嘴唇乾燥開裂，肚臍下有結塊，吃熱的東西無法下嚥，吃冷的東西感到噁心，頭暈、煩惱、喜歡睡覺，經常健忘、心悸，頭暈、說話不清楚、後背和肩胛感到緊張，四肢煩躁疼痛，感到心勞體熱，癥狀像瘧疾，或者形成腫塊，或者形成水腫，眼睛像從布絹中看東西一樣，看近處清楚，看遠處不清楚，這是腎臟損害了心臟，可以用吹氣和呼氣的方法來治療。如果...

【English Translation】 Bridge: Giving rise to evil and inverted thoughts, cherishing the pus and blood and foul-smelling body, destroying the pure Dharma body, leading to forgetting right mindfulness. For this reason, one should observe the realm of the sick. Furthermore, some people are leisurely and indolent when they are healthy, but when they are seriously ill, they become more diligent and able to handle various matters. Moreover, the timing of receiving teachings varies from person to person, and some may be more likely to understand when they are sick. This is the cause and condition of the four Siddhanthas (Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta), requiring the realm of the sick. Observing illness has five aspects: first, understanding the symptoms of the illness; second, the causes and conditions of the illness; third, the methods of treatment; fourth, the gains and losses (harm and benefits to the body); fifth, understanding Shamatha-Vipassana (stopping wandering thoughts and observing reality). First, the symptoms of the illness: If a doctor is skilled in medicine and can skillfully understand the four elements (earth, water, fire, wind), the best doctors diagnose by listening to sounds, the middle doctors diagnose by observing the complexion, and the lower doctors diagnose by taking the pulse. Now, there is no need to be proficient in medicine, just a slight understanding is enough. Pulse diagnosis is the key to medicine and cannot be fully explained. Briefly show the symptoms of the five organs (liver, heart, lungs, kidneys, spleen). If the pulse is large and straight, it is a symptom of liver disease; light and floating is a symptom of heart disease; sharp and stabbing is a symptom of lung disease; like a string of pearls is a symptom of kidney disease; heavy and slow is a symptom of spleen disease. Detailed information can be found in specialized medical books. If the body feels heavy, hard, knotted, painful, numb, withered, and emaciated, it is a symptom of earth element disease. If the body is weak and swollen, it is a symptom of water element disease. If the whole body is hot, the joints are sore, breathing is difficult, and one feels tired, it is a symptom of fire element disease. If the mind is restless, distracted, troubled, and forgetful, it is a symptom of wind element disease. In addition, if the face has no luster and the hands and feet have no sweat, it is a symptom of liver disease. A bluish face is a symptom of heart disease. A pear-like black face is a symptom of lung disease. Lack of strength in the body is a symptom of kidney disease. The body feels rough like wheat bran is a symptom of spleen disease. If there is something white on the liver, causing eye pain, red streaks, and white opacity, or the eyes are broken, or sores appear on the upper and lower eyelids, or tears flow when exposed to wind and cold, or there is itching or stinging pain, or the eyeballs are sunken, and one is easily angry when encountering things, it is a disease caused by the lungs harming the liver, which can be treated with the 'ha' breath method. If one feels anxious and hot, with cold hands and feet, a stuffy chest and lack of strength, dry and cracked lips, a lump below the navel, unable to swallow hot food, nausea from cold food, dizziness, annoyance, fondness for sleep, frequent forgetfulness, palpitations, dizziness, unclear speech, tension in the back and shoulders, restless and painful limbs, feeling mentally exhausted and physically hot, symptoms like malaria, or forming lumps, or forming edema, the eyes are like looking through silk cloth, seeing clearly up close but not far away, it is a disease caused by the kidneys harming the heart, which can be treated with the 'blowing' and 'exhaling' breath methods. If...

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肺脹胸塞兩脅下痛。兩肩胛疼似負重。頭項急喘氣粗大。唯出不入。遍體生瘡。喉癢如蟲咽吐不得喉或生瘡牙關強。或發風。鼻中膿血出眼闇鼻莖疼。鼻中生肉氣不通不別香臭。是心害肺成病。或飲冷水食熱食相觸成病。可用噓氣治之。若百脈不流節節疼痛。體腫耳聾鼻塞腰痛。背強心腹脹滿。上氣胸塞四支沉重。面黑瘦胞急痛悶。或淋或尿道不利腳膝逆冷。是脾害於腎。又其病鬼如灶君。無頭無面一來掩人。可用𡁱氣治之。若體面上風癢㿇㿇通身癢悶。是肝害於脾。其色籠桶或如小兒擊櫪。或如旋風團欒轉。可用𡀗氣治之。又若多惛惛是肝中無魂。多忘失前後是心中無神。若多恐怖癲病。是肺中無魄。若多悲笑。是腎中無志。若多回惑。是脾中無意。若多悵怏。是陰中無精。此名六神病相。二明病起因緣有六。一四大不順故病。二飲食不節故病。三坐禪不調故病。四鬼神得便五魔所為。六業起故病。四大不順者。行役無時強健擔負。棠觸寒熱外熱助火。火強破水。是增火病。外寒助水水增害火。是為水病。外風助氣氣吹火火動水。是為風病。或三大增害於地。名等分病。或身份增害三大。亦是等分。屬地病此四既動眾惱競生。二飲食不節亦能作病。如薑桂辛物增火。蔗蜜甘冷增水。梨增風膏膩增地。胡瓜為熱病而作

【現代漢語翻譯】 現代漢語譯本 肺脹胸悶，兩脅下疼痛。兩肩胛疼痛，感覺像揹負重物。頭頸部急促喘氣，呼吸粗重，只能呼出不能吸入。全身生瘡，喉嚨發癢，像有蟲子爬動，想嚥下或吐出都不能，喉嚨可能生瘡，牙關緊閉。或者突發風病。鼻子里流出膿血，眼睛昏暗，鼻樑疼痛。鼻子里長出肉，呼吸不暢通，分辨不出香味和臭味。這是心氣損傷了肺氣而造成的疾病。或者因為喝冷水、吃熱食相互衝突而造成的疾病。可以用『噓』字訣的氣功來治療。如果全身經脈不暢通，關節疼痛，身體腫脹，耳朵失聰，鼻塞，腰痛，背部僵硬，心腹脹滿，氣往上涌，胸悶，四肢沉重，面色發黑，消瘦，膀胱急迫疼痛，或者小便不暢，或者尿道不通暢，腳和膝蓋發冷。這是脾氣損傷了腎氣。這種疾病的作祟鬼神就像灶神（Zao Shen，Kitchen God），沒有頭沒有面目，一來就矇蔽人。可以用『𡁱』字訣的氣功來治療。如果身體表面起風疹，發癢，全身都癢得難受。這是肝氣損傷了脾氣。其顏色渾濁不清，或者像小孩子玩擊櫪遊戲，或者像旋風一樣團團轉。可以用『𡀗』字訣的氣功來治療。如果經常昏昏沉沉，是肝中沒有魂（Hun，spirit）。如果經常忘記事情，丟三落四，是心中沒有神（Shen，spirit）。如果經常感到恐懼，患上癲癇病，是肺中沒有魄（Po，corporeal soul）。如果經常悲傷或大笑，是腎中沒有志（Zhi，will）。如果經常感到迷惑，是脾中沒有意（Yi，intention）。如果經常感到失意，是陰中沒有精（Jing，essence）。這叫做六神病相。下面說明疾病產生的因緣：一是因為四大（Si Da，Four Great Elements）不調順而生病。二是因為飲食不節制而生病。三是因為坐禪（Zuò Chán，meditation）不調和而生病。四是因為鬼神作祟。五是因為魔（Mo，demon）的干擾。六是因為業力（Ye Li，Karma）所致。四大不調順是指：作息沒有規律，勉強自己搬運重物，接觸寒冷或炎熱，外界的熱氣助長了體內的火氣，火氣過旺就會損傷水氣，這是火氣增盛的病癥。外界的寒氣助長了體內的水氣，水氣過盛就會損傷火氣，這是水氣過盛的病癥。外界的風氣助長了體內的氣，氣吹動火，火又擾動水，這是風氣過盛的病癥。或者三大（San Da，Three Great Elements）增盛而損傷了地大（Di Da，Earth Element），這叫做等分病。或者身體的一部分增盛而損傷了三大，這也是等分病，屬於地大的病癥。這四種因素一旦發動，各種煩惱就會競相產生。二是因為飲食不節制也能導致疾病。例如，生薑、桂皮等辛辣之物會助長火氣，蔗糖、蜂蜜等甘甜寒涼之物會助長水氣，梨會助長風氣，油膩的食物會助長地氣，胡瓜會使熱病加重。

【English Translation】 English version Lung distension, chest tightness, and pain in the hypochondria. Pain in both scapulae, feeling like carrying a heavy load. Rapid and labored breathing in the head and neck, with coarse and loud breath, only exhaling and not inhaling. Sores all over the body, throat itching like worms crawling, unable to swallow or spit out, throat may have sores, lockjaw. Or sudden onset of wind disease. Pus and blood discharge from the nose, blurred vision, pain in the nasal root. Flesh grows in the nose, breathing is obstructed, unable to distinguish between fragrant and foul odors. This is a disease caused by the heart damaging the lungs. Or it is caused by drinking cold water and eating hot food in conflict. The 『Xu』 (噓) breath technique can be used to treat it. If the meridians are not flowing smoothly, with joint pain, body swelling, deafness, nasal congestion, back pain, stiff back, abdominal distension, shortness of breath, chest tightness, heavy limbs, dark complexion, thinness, bladder urgency and pain, or difficulty urinating, or urinary tract obstruction, cold feet and knees. This is the spleen damaging the kidneys. The ghost causing this disease is like the Zao Shen (灶君, Kitchen God), without a head or face, who comes to obscure people. The 『𡁱』 breath technique can be used to treat it. If there is wind rash on the body surface, itching, and general itching and discomfort. This is the liver damaging the spleen. Its color is turbid, or like children playing the 『ji li』 game, or like a whirlwind swirling around. The 『𡀗』 breath technique can be used to treat it. Furthermore, if one is often muddled, it is because there is no Hun (魂, spirit) in the liver. If one is often forgetful, losing things, it is because there is no Shen (神, spirit) in the heart. If one is often fearful and suffers from epilepsy, it is because there is no Po (魄, corporeal soul) in the lungs. If one often grieves or laughs excessively, it is because there is no Zhi (志, will) in the kidneys. If one is often confused, it is because there is no Yi (意, intention) in the spleen. If one is often disappointed, it is because there is no Jing (精, essence) in the Yin. This is called the six spirits' disease appearance. The following explains the causes of diseases: First, diseases arise because the Si Da (四大, Four Great Elements) are not in harmony. Second, diseases arise because of immoderate eating and drinking. Third, diseases arise because of unharmonious Zuò Chán (坐禪, meditation). Fourth, it is caused by the influence of ghosts and spirits. Fifth, it is caused by the interference of Mo (魔, demon). Sixth, it is caused by Ye Li (業力, Karma). Disharmony of the Four Great Elements means: irregular work and rest, forcing oneself to carry heavy objects, exposure to cold or heat, external heat increases internal fire, excessive fire damages water, this is a disease of increased fire. External cold increases internal water, excessive water damages fire, this is a disease of excessive water. External wind increases internal Qi, Qi stirs fire, fire disturbs water, this is a disease of excessive wind. Or the San Da (三大, Three Great Elements) increase and damage the Di Da (地大, Earth Element), this is called equal division disease. Or a part of the body increases and damages the Three Great Elements, this is also equal division, belonging to the Earth Element disease. Once these four factors are activated, various afflictions will arise in competition. Second, immoderate eating and drinking can also cause disease. For example, spicy things like ginger and cinnamon increase fire, sweet and cold things like sugarcane and honey increase water, pears increase wind, greasy foods increase earth, and cucumbers aggravate heat diseases.

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因緣。即是啖不安之食。食者須別其性。若食食已入腹鎖化。粗者為糞尿細者融鎖。從腰三孔溜入四支。清變為血潤澤一身。如塵得水。若身血不充枯癖焦減。濁者變為脂膏。故諸根減而成垢。新諸根凝而成肉。又身火在下消生藏。令飲食化溜通變一身。世諺云。欲得老壽當溫足露首。若身火在上。又啖不安身食。則有病惱。次食五味增損五藏者。酸味增肝而損脾。苦味增心而損肺。辛味增肺而損肝。鹹味增腎而損心。甜味增脾而損腎。若知五藏有妨。宜禁其損而啖其增。以意斟酌。三坐禪不節。或倚壁柱衣服。或大眾未出而臥。其心慢怠魔得其便。使人身體背瘠骨節疼痛。名為注病最難治也。次數息不調。多令人痁癖筋脈攣縮。若發八觸用息違觸成病。八觸者。心與四大合則有四正體觸。復有四依觸合成八觸。重如沉下輕如上升。冷如冰室。熱如火舍。澀如挽逆滑如磨脂。軟如無骨粗如糠肌。此八觸四上四下。入息順地大而重。出息順風大而輕。又入息順水大而冷。出息順火大而熱。又入息順地大而澀。出息順風大而滑。又入息順水大而軟。出息順火大而粗。若發重觸而數出息。與觸相違即便成病。余例可知。又但用止無方便成病者。若常止心於下多動地病。常止心於上多動風病。若常止心急撮多動火病。若常止心

【現代漢語翻譯】 現代漢語譯本 因緣。即是吃不適合的食物。吃東西的人必須辨別食物的性質。如果食物吃下後進入腹中，就會被消化吸收。粗糙的部分變成糞便和尿液，精細的部分則融化吸收。從腰部的三個孔竅流入四肢。清澈的部分變成血液，滋潤全身，就像塵土得到水一樣。如果身體的血液不足，就會變得乾枯瘦弱。渾濁的部分變成脂肪。所以諸根衰減而形成污垢。新的諸根凝聚而形成肌肉。而且身體內的火在下部，消化滋養五臟，使飲食轉化流通，滋養全身。世俗的諺語說：『想要長壽，就要保持腳部溫暖，頭部涼爽。』如果身體的火在上部，又吃不適合身體的食物，就會生病。其次，食物的五味會增加或減少五臟的功能：酸味增加肝的功能而損傷脾的功能，苦味增加心的功能而損傷肺的功能，辛辣味增加肺的功能而損傷肝的功能，鹹味增加腎的功能而損傷心的功能，甜味增加脾的功能而損傷腎的功能。如果知道五臟有妨礙，就應該禁食損傷它的食物，而吃增加它的食物，用心斟酌。 三、坐禪不節制。或者依靠墻壁柱子、衣服，或者大眾還沒有離開就睡覺。這樣心生慢怠，魔就容易得逞。使人身體背部瘦弱，骨節疼痛。這叫做注病，最難治療。 四、數息不調。容易使人患痁病、癖病，筋脈攣縮。如果引發八觸，用息不當就會生病。八觸是：心與四大（地、水、火、風）結合，就有四種正體觸。再加上四種依觸，合成為八觸。重如沉下，輕如上升，冷如冰室，熱如火舍，澀如牽拉，滑如磨脂，軟如無骨，粗如糠肌。這八觸，四種向上，四種向下。入息順應地大而感覺重，出息順應風大而感覺輕。入息順應水大而感覺冷，出息順應火大而感覺熱。入息順應地大而感覺澀，出息順應風大而感覺滑。入息順應水大而感覺軟，出息順應火大而感覺粗。如果引發重觸而數出息，與觸感相反，就會生病。其餘情況可以類推。又，如果只用止而沒有方便，也會生病。如果經常止心於下，容易引發地病。經常止心於上，容易引發風病。如果經常止心急促，容易引發火病。如果經常止心...

【English Translation】 English version Causes and Conditions: This refers to consuming food that is not suitable. The eater must discern the nature of the food. If the food, once eaten, enters the abdomen, it is digested and absorbed. The coarse part becomes feces and urine, while the fine part melts and is absorbed. It flows from the three orifices of the waist into the four limbs. The clear part transforms into blood, nourishing the entire body, like dust receiving water. If the body's blood is insufficient, it becomes dry and emaciated. The turbid part transforms into fat. Therefore, the faculties (諸根) diminish and form impurities. New faculties congeal and form flesh. Moreover, the body's fire is below, digesting and nourishing the five organs (五藏), enabling the transformation and circulation of food, nourishing the entire body. A common saying goes: 'To attain longevity, keep your feet warm and your head cool.' If the body's fire is above, and one consumes food unsuitable for the body, illness will arise. Secondly, the five flavors (五味) of food increase or decrease the functions of the five organs: sour increases the liver and harms the spleen, bitter increases the heart and harms the lungs, spicy increases the lungs and harms the liver, salty increases the kidneys and harms the heart, sweet increases the spleen and harms the kidneys. If one knows that the five organs are impaired, one should abstain from food that harms them and consume food that benefits them, using discretion. Third, sitting meditation (坐禪) without moderation. Or leaning against walls, pillars, or clothing, or sleeping before the assembly has departed. This generates arrogance and laziness, making it easy for demons to take advantage. It causes the body to become emaciated in the back, with painful joints. This is called 'zhu' illness (注病), which is the most difficult to cure. Fourth, irregular counting of breaths (數息). It easily causes people to suffer from malaria-like illnesses (痁病), fixed abdominal masses (癖病), and muscle contractions. If the eight touches (八觸) are triggered, and the breath is used improperly, illness will arise. The eight touches are: when the mind combines with the four great elements (四大 - earth, water, fire, wind), there are four primary physical touches. Adding the four dependent touches, they combine to form the eight touches. Heavy like sinking, light like rising, cold like an ice chamber, hot like a fiery house, rough like pulling against resistance, smooth like polished oil, soft like boneless, coarse like chaff. These eight touches, four upward and four downward. The incoming breath aligns with the earth element and feels heavy, the outgoing breath aligns with the wind element and feels light. The incoming breath aligns with the water element and feels cold, the outgoing breath aligns with the fire element and feels hot. The incoming breath aligns with the earth element and feels rough, the outgoing breath aligns with the wind element and feels smooth. The incoming breath aligns with the water element and feels soft, the outgoing breath aligns with the fire element and feels coarse. If a heavy touch is triggered and one counts outgoing breaths, which is contrary to the touch, illness will arise. The remaining cases can be inferred. Furthermore, if one only uses cessation (止) without skillful means (方便), illness will also arise. If one constantly stills the mind below, earth-related illnesses are easily triggered. If one constantly stills the mind above, wind-related illnesses are easily triggered. If one constantly stills the mind abruptly, fire-related illnesses are easily triggered. If one constantly stills the mind...

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寬緩多動水病。次用觀不調偏僻成病者。初托胎時以思心起感召其母。母即思五色聲香味觸等。一毫氣動為水水為血。血為肉肉成五根五藏。今坐禪人思觀多損五藏成病。若緣色多動肝。緣聲多動腎。緣香多動肺。緣味多動心。緣觸多動脾。複次眼緣青多動肝。緣赤多動心。緣白多動肺。緣黑多動腎。緣黃多動脾。耳緣呼喚多動肝。緣語多動心。緣哭多動肺。緣吟多動腎。緣歌多動脾。鼻緣臊多動肝。緣焦多動心。緣腥多動肺。緣臭多動腎。緣香多動脾。舌緣醋多動肝。緣苦多動心。緣辛多動肺。緣咸多動腎。緣甜多動脾。身緣堅多動肝。緣暖多動心。緣輕多動肺。緣冷多動腎。緣重多動脾。此乃五藏相生。緣之過分以致於病。若就相剋者。緣白色多克肝。緣黑多克心。緣赤多克肺。緣黃多克腎。緣青多克脾。餘聲等例可知。若五藏病隱密難知。坐禪及夢佔之。若禪及夢多見青色青人獸師子虎狼。而生怖畏則是肝病。若禪及夢多見赤色火起。赤人獸赤刀仗。赤少男女親附抱持。或父母兄弟等生喜生畏者。即是心病。下去例隨色驗之。又觀僻動四大者。若觀境不定。或緣此或緣彼心即成諍。諍故亂風起成風病。如御嬰兒行但任之而已。急牽望速達即為患也。又專專守一境。起希望心報風熱勢不盡成熱病。又觀境心生時謂

滅。滅時謂生。心相違致癢痛成地病。又不味所觀境而強為之。水大增成水病。四鬼病者。四大五藏非鬼。鬼非四大五藏。若入四大五藏。是名鬼病。若言無鬼病者。邪巫一向作鬼治有時得差。若言無四大病者。醫方一向作湯藥治有時得差。有一國王鬼病在空處。屢被針殺。鬼王自來住在心上。針者拱手。故知亦有鬼病矣。鬼亦不漫病人。良由人邪念種種事。或望知吉兇。兜醯羅鬼作種種變。青黃等色從五根入。則意地邪解能知吉兇。或知一身一家一村一國吉兇事。此非聖知也。若不治之久久則殺人。五魔病者與鬼亦不異。鬼但病身殺身。魔則破觀心。破法身慧命。起邪念想奪人功德。與鬼為異亦由行者于坐禪中。邪念利養。魔現種種衣服飲食七珍雜物。即領受歡喜。入心成病。此病難治下治中當說。六業病者。或專是先世業。或今世破戒動先世業。業力成病。還約五根知有所犯。若殺罪之業是肝眼病。飲酒罪業是心口病。淫罪業是腎耳病妄語罪業是脾舌病。若盜罪業是肺鼻病。毀五戒業則有五藏五根病起。業謝乃差。若今生持戒亦動業成病。故云。若有重罪頭痛得除。應地獄重受人中輕償。此是業欲謝故病也。夫業病多種。腫滿黃虛。凡諸病患須細心尋檢。知病根源然後用治也。三明治法宜對不同。若行役食飲而致

【現代漢語翻譯】 現代漢語譯本 滅。滅的時候卻說成是生。心與外境相互違背導致癢痛，這是地大引起的疾病。還有，不品味所觀察的境界卻勉強去做，這是水大增盛引起的水病。四鬼病是指：四大（地、水、火、風）和五藏（肝、心、脾、肺、腎）並非鬼，鬼也並非四大和五藏。如果鬼進入四大和五藏，這就叫做鬼病。如果說沒有鬼病，那麼那些邪惡的巫師一味地用鬼的方法來治療，有時也能治好。如果說沒有四大引起的疾病，那麼醫生一味地用湯藥來治療，有時也能治好。曾經有一個國王得了鬼病，鬼在空曠的地方作祟，多次被針刺殺死。後來鬼王親自住在國王的心上，鍼灸的人也只能拱手作揖。所以知道確實有鬼病存在。鬼也不會隨意侵犯人，通常是因為人有邪念，想知道吉兇。兜醯羅鬼（Dukula，一種鬼的名字）會變化出各種各樣的形象，青色、黃色等顏色從五根（眼、耳、鼻、舌、身）進入，那麼意根就會產生邪惡的理解，能夠知道吉兇。或者知道自身、家庭、村莊、國家的吉兇之事，這不是聖人的智慧。如果不治療，時間長了就會殺人。五魔病與鬼病也沒有什麼不同。鬼只是使人生病、殺害身體，而魔則破壞觀心，破壞法身慧命，產生邪惡的念頭，奪走人的功德。與鬼的不同之處在於，修行人在坐禪中，如果產生追求名利的邪念，魔就會顯現出各種各樣的衣服、飲食、七寶雜物，如果修行人領受並感到歡喜，就會入心成病。這種病很難治療，下、中品位的治療方法將在後面講述。六業病是指：有的是前世的業力，有的是今世破戒觸動了前世的業力，業力形成疾病。還是通過五根來知道自己犯了什麼罪業。如果犯了殺生之罪，就會得肝病、眼病；如果犯了飲酒之罪，就會得心病、口病；如果犯了淫慾之罪，就會得腎病、耳病；如果犯了妄語之罪，就會得脾病、舌病；如果犯了偷盜之罪，就會得肺病、鼻病。如果毀壞五戒之業，就會有五藏和五根的疾病產生，業力消謝后病才會好。如果今生持戒，也會觸動業力而生病。所以說，如果有深重的罪業，頭痛就能消除，這是應該在地獄中受的重罪，在人間輕輕地償還。這是因為業力將要消謝的緣故而生病。業病有很多種，如腫脹、腹滿、面黃、虛弱等。凡是各種疾病，都必須細心尋找檢查，知道疾病的根源，然後才能用藥治療。三種明智的治療方法應該針對不同的情況。

【English Translation】 English version Extinction. At the time of extinction, it is called birth. The conflict between the mind and external objects leads to itching and pain, which is a disease caused by the earth element. Furthermore, forcing oneself to do something without savoring the observed realm is a water disease caused by the increase of the water element. The four ghost diseases refer to: the four elements (earth, water, fire, wind) and the five viscera (liver, heart, spleen, lung, kidney) are not ghosts, and ghosts are not the four elements and five viscera. If a ghost enters the four elements and five viscera, it is called a ghost disease. If one says there is no ghost disease, then those evil sorcerers who treat with ghost methods sometimes can cure it. If one says there is no disease caused by the four elements, then doctors who treat with decoctions sometimes can cure it. There was once a king who had a ghost disease, and the ghost haunted in an open space and was repeatedly killed by needles. Later, the ghost king personally resided in the king's heart, and the acupuncturists could only bow their hands. Therefore, it is known that there are indeed ghost diseases. Ghosts do not randomly invade people; usually, it is because people have evil thoughts and want to know good or bad omens. Dukula (Dukula, the name of a kind of ghost) will transform into various images, and colors such as blue and yellow enter from the five roots (eyes, ears, nose, tongue, body), then the mind root will produce evil understandings and be able to know good or bad omens. Or know the good or bad omens of oneself, family, village, or country; this is not the wisdom of a sage. If not treated, it will kill people over time. The five demon diseases are no different from ghost diseases. Ghosts only make people sick and kill the body, while demons destroy the contemplation of the mind, destroy the Dharma body and wisdom life, generate evil thoughts, and take away people's merits. The difference from ghosts is that if practitioners have evil thoughts of pursuing fame and profit in meditation, demons will manifest various clothes, food, seven treasures, and miscellaneous objects. If the practitioner receives and rejoices, it will enter the heart and become a disease. This disease is difficult to treat; the lower and middle-grade treatments will be discussed later. The six karma diseases refer to: some are the karma of previous lives, and some are the breaking of precepts in this life that triggers the karma of previous lives, and karma forms diseases. It is still through the five roots that one knows what sins one has committed. If one has committed the sin of killing, one will get liver disease and eye disease; if one has committed the sin of drinking alcohol, one will get heart disease and mouth disease; if one has committed the sin of lust, one will get kidney disease and ear disease; if one has committed the sin of lying, one will get spleen disease and tongue disease; if one has committed the sin of stealing, one will get lung disease and nose disease. If one destroys the karma of the five precepts, there will be diseases of the five viscera and five roots, and the disease will only get better after the karma has subsided. If one observes the precepts in this life, it will also trigger karma and cause disease. Therefore, it is said that if there are deep sins, a headache can be eliminated; this is a heavy sin that should be suffered in hell, and it is lightly repaid in the human realm. This is because the karma is about to subside that causes the disease. There are many kinds of karma diseases, such as swelling, fullness, yellowing, and weakness. For all kinds of diseases, one must carefully search and examine, know the root cause of the disease, and then use medicine to treat it. The three wise treatment methods should be tailored to different situations.

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患者。此須方藥調養即差。若坐禪不調而致患者。此還須坐禪。善調息觀乃可差耳。則非湯藥所宜。若鬼魔二病此須深觀行力。及大神咒乃得差耳。若業病者。當內用觀力外須懺悔。乃可得差。眾治不同宜善得其意。不可操刀把刃而自毀傷也。今約坐禪略示六治。一止。二氣。三息。四假想。五觀心。六方術。用止治者。溫師云。繫心在臍中如豆大。解衣諦了取相。后閉目合口齒舉舌向腭。令氣調恂。若心外馳。攝之令還。若念不見覆解衣看之。熟取相貌還如前。此能治諸病亦能發諸禪。作此觀時亦有無量相貌。或痛如針刺。或急如繩牽。或癢如蟲啖。或冷如水灌。或熱如火炙。如是諸觸起時。一心精進無令退墮。若免此觸能發諸禪。若神意寂然即是電光定相。此尚能得禪。況不能愈疾。所以繫心在臍者。息從臍出。還入至臍。出入以臍為限。能易悟無常。複次人托胎時識神始與血合。帶繫在臍臍能連持。又是諸腸胃源。尋源能見不凈能止貪慾。若四念處觀臍能成身念處門。若作六妙門臍是止門。兼能入道故多用之。正用治病者。丹田是氣海。能鎖吞萬病。若止心丹田則氣息調和。故能愈疾。即此意也。又有師言。上氣。胸滿。兩脅痛。背膂急。肩井痛。心熱懊。痛煩不能食。心瘇。臍下冷。上熱下冷。陰陽不和。氣

嗽。右十二病。皆止丹田。丹田去臍下二寸半。或痛切者。移心向三里。痛又不除。移向兩腳大拇指爪橫文上。以差為度。頭痛。眼睛赤疼。唇口熱。繞鼻胞子。腹卒痛。兩耳聾。頸項強。右六病兩腳間須安置境界以心緣之。須臾水腹脹急痛但一心注境。若心悶當小息。小可更起倚重作前法。若覺小除彌須用治法。若因此腰腳急痛。即想兩腳下作一丈坑。移前境界置坑底。以心主之自當差。要在靜室。又常止心於足者。能治一切病。何故爾。五識在頭。心多上緣。心使風風動火。火融水水潤身。是故上分調而下分亂。以致諸病。或腳足攣癖等。又五藏如蓮華靡靡向下。識多上緣。氣強衝府藏翻破成病。心若緣下吹火下溜。飲食鎖化五藏順也。止心於足最為良治。今常用屢有深益。以此治他往往皆驗。蔣吳毛等即是其人。又隨諸病處諦心止之。不出三日無有異緣。無不得差。何故爾。如門開則來風閉扇則靜。心緣外境如開門。止心痛處如閉扇。理數然也。又心如王病如賊。心安此處賊則散壞。又未必一向止心病處。如皇帝秘法雲。天地二氣交合各有五行。金木水火土如循環。故金化而水生。水流而木榮。木動而火明。火炎而土貞。此則相生。火得水而滅光。水遇土而不行。土值木而腫瘡。木遭金而折傷。此則相剋也。如

金克木肺強而肝弱。當止心於肺攝取白氣肝病則差。餘四藏可解。又用止治四大者。若急止治水寬止治火。止頂治地止足治風。二用氣治者。謂吹呼𡁱呵噓𡀗。皆于唇吻吐納轉側牙舌。徐詳運心帶想作氣。若冷用吹如吹火法。熱用呼。百節疼痛用𡁱亦治風。若煩脹上氣用呵。若痰癊用噓若勞倦用𡀗。六氣治五藏者。呵治肝。呼吹治心。噓治肺。𡁱治腎。𡀗治脾。又六氣同治一藏。藏有冷用吹。有熱用呼。有痛用𡁱。有煩滿用呵。有痰用噓。有乏倦用𡀗。餘四藏亦如是。又口吹去冷鼻徐內溫。安詳而入勿令衝突。於一上坐。七過為之。然後安心。安心少時更復用氣。此是用治意。若平常吐穢一兩即足。口呼去熱。鼻內清涼。口𡁱去痛除風。鼻內安和。口呵去煩。下氣散痰者。想胸痰。上分隨口出。下分隨息溜。故不須鼻中補也。噓去滿脹鼻內安鎖。𡀗去勞之鼻內和補。細心出內勿令過分。善能斟酌增損得宜。非唯自能治病亦能濟他。三用息為治者。夫色心相依而息。譬樵火相藉而煙瞻煙清濁知樵臊濕。察息強軟驗身健病。若身行風橫起。則痛癢成病。何暇用心。須急治之。先須識息有四伴。有聲曰風守之則散。結滯曰氣守之則結。出入不盡曰喘守之則勞。不聲不滯出入俱盡曰息守之則定。當求靜處結跏平身正直。縱任身

【現代漢語翻譯】 現代漢語譯本： 金的屬性克木，肺強而肝弱。當集中注意力于肺部，攝取白色精氣，肝病就會好轉。其餘四個臟器的問題也可以通過類似方法解決。再來說說用『止』來治療四大（地、水、火、風）的方法：如果病情緊急，用『止』來治療水；如果病情舒緩，用『止』來治療火。『止』于頭頂治療地大；『止』于足底治療風大。 第二種是用『氣』來治療的方法，包括吹、呼、𡁱（hēng）、呵、噓、𡀗（xī）。這些方法都要通過嘴唇、口型、吐納、轉動牙齒和舌頭來完成，緩慢而詳細地用心引導，並配合想像來產生氣。如果感到寒冷，就用『吹』，就像吹火一樣。感到燥熱，就用『呼』。全身關節疼痛，用『𡁱』，也可以治療風。如果感到煩悶脹氣，就用『呵』。如果感到痰多，就用『噓』。如果感到勞累，就用『𡀗』。 六氣（吹、呼、𡁱、呵、噓、𡀗）可以用來治療五臟（肝、心、肺、腎、脾）：呵氣治療肝臟，呼氣和吹氣治療心臟，噓氣治療肺臟，𡁱氣治療腎臟，𡀗氣治療脾臟。此外，六氣也可以用來共同治療一個臟器。臟器有寒癥，用吹氣；有熱癥，用呼氣；有疼痛，用𡁱氣；有煩悶，用呵氣；有痰液，用噓氣；有疲乏，用𡀗氣。其餘四個臟器也可以用類似的方法治療。 另外，用口吹氣可以去除寒氣，用鼻子緩慢吸入溫暖的氣，要安詳地進行，不要讓氣息衝突。每次打坐時，連續做七次這樣的呼吸，然後安心靜坐。安心靜坐一會兒后，再重複用氣的方法。這就是用氣來治療的要點。如果平時只是想吐出污穢之氣，一兩次就足夠了。用口呼氣可以去除熱氣，用鼻子吸入清涼之氣。用口𡁱氣可以去除疼痛，驅散風邪，用鼻子吸入平和之氣。用口呵氣可以去除煩悶，使氣下降，化解痰液，想像胸中的痰液，上部的痰液隨著口中的氣排出，下部的痰液隨著呼吸排出，所以不需要用鼻子來補充。用噓氣可以去除脹滿，用鼻子鎖住氣息，使之安定。用𡀗氣可以去除勞累，用鼻子調和補養。要細心控制氣息的出入，不要過度。如果能夠很好地斟酌增減，掌握適宜的度，不僅能夠自己治病，也能夠幫助他人。 第三種是用呼吸來治療的方法。身體和心念相互依存，而呼吸就像柴火和煙一樣相互依存。觀察煙的清濁可以知道柴的乾溼，觀察呼吸的強弱可以知道身體的健康狀況。如果身體受到風的影響，氣血執行不暢，就會產生疼痛和疾病，哪裡還有心思去修行？所以必須儘快治療。首先要了解呼吸有四種狀態：有聲音的叫做風，如果執著于這種呼吸，氣息就會散亂。氣息結滯的叫做氣，如果執著于這種呼吸，氣息就會凝結。呼吸出入不暢的叫做喘，如果執著于這種呼吸，就會感到勞累。沒有聲音，沒有滯礙，出入都順暢的叫做息，如果執著于這種呼吸，就能達到安定。所以應當尋找安靜的地方，結跏趺坐，身體保持正直，放鬆身心。

【English Translation】 English version: The element of metal overcomes wood, thus the lungs are strong while the liver is weak. When focusing the mind on the lungs, absorbing white qi (vital energy), the liver disease will improve. Problems with the other four organs can also be resolved similarly. Now, let's discuss using 'stopping' to treat the four elements (earth, water, fire, wind): If the condition is urgent, use 'stopping' to treat water; if the condition is mild, use 'stopping' to treat fire. 'Stopping' at the crown of the head treats the earth element; 'stopping' at the soles of the feet treats the wind element. The second method is using 'qi' to treat, including blowing (吹, chuī), exhaling (呼, hū), hè (𡁱), hē (呵), xū (噓), and xī (𡀗). These methods must be completed through the lips, mouth shape, exhalation and inhalation, and rotating the teeth and tongue, slowly and carefully guiding with the mind, and coordinating with imagination to generate qi. If feeling cold, use 'blowing', like blowing on a fire. If feeling hot, use 'exhaling'. For pain in all joints, use hè (𡁱), which can also treat wind. If feeling vexed and bloated, use hē (呵). If feeling phlegmy, use xū (噓). If feeling tired, use xī (𡀗). The six qi (blowing, exhaling, hè, hē, xū, xī) can be used to treat the five organs (liver, heart, lungs, kidneys, spleen): hē (呵) treats the liver, exhaling and blowing treat the heart, xū (噓) treats the lungs, hè (𡁱) treats the kidneys, and xī (𡀗) treats the spleen. In addition, the six qi can also be used to jointly treat one organ. If the organ has cold symptoms, use blowing; if it has heat symptoms, use exhaling; if it has pain, use hè; if it has vexation, use hē; if it has phlegm, use xū; if it has fatigue, use xī. The other four organs can also be treated similarly. Furthermore, blowing air from the mouth can remove cold qi, and slowly inhaling warm air through the nose should be done peacefully, without causing the breath to clash. Each time during meditation, do this breathing seven times in a row, then sit peacefully. After sitting peacefully for a while, repeat the method of using qi. This is the key to using qi for treatment. If you usually just want to expel foul air, one or two times is enough. Exhaling through the mouth can remove heat, and inhaling cool air through the nose. Hè (𡁱) through the mouth can remove pain and dispel wind, and inhaling peaceful qi through the nose. Hē (呵) through the mouth can remove vexation, allowing qi to descend and resolve phlegm, imagining the phlegm in the chest, the upper part of the phlegm exiting with the air from the mouth, and the lower part of the phlegm exiting with the breath, so there is no need to supplement through the nose. Xū (噓) can remove bloating, and the nose locks the breath, making it stable. Xī (𡀗) can remove fatigue, and the nose harmonizes and nourishes. Carefully control the entry and exit of breath, without overdoing it. If you can carefully consider the increase and decrease, and grasp the appropriate degree, you can not only cure yourself, but also help others. The third method is using breath as treatment. The body and mind depend on each other, and breath is like firewood and smoke depending on each other. Observing the clarity or turbidity of the smoke can reveal the dryness or wetness of the firewood, and observing the strength or weakness of the breath can reveal the health of the body. If the body is affected by wind, and the flow of qi and blood is not smooth, pain and disease will arise, where will there be the mind to cultivate? Therefore, it must be treated as soon as possible. First, you must understand that there are four states of breath: breath with sound is called wind, if you cling to this breath, the breath will be scattered. Breath that is stagnant is called qi, if you cling to this breath, the breath will congeal. Breath that is not smooth in entry and exit is called panting, if you cling to this breath, you will feel tired. Breath that has no sound, no stagnation, and is smooth in entry and exit is called rest, if you cling to this breath, you can achieve stability. Therefore, you should find a quiet place, sit in the lotus position, keep the body upright, and relax the body and mind.

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體散誕四支。佈置骨解。當令關節相應。不倚不曲緩帶轉側調適以左手置右手上。大指才令相詣。縱放頰車。小小開口四五過長吐氣。次漸平頭徐徐閉目。勿令眼臉太急。常使籠籠然後用息也。用息治八觸相違病者。若因重觸成地大病。偏用出息治之。若發輕觸成風病。偏用入息治之。若發冷觸成水病。偏用出息治之。若發熱觸成火病。偏用入息治之。余亦如是。若得調和正等隨意而用。此用常所數息非作別息也。次別運十二息者。謂上下焦滿增長滅壞冷暖沖持和補。此十二息帶假想心。所以者何。若初念入胎即有報息。隨母氣息兒漸長大。風路滑成。兒息出入不復隨母。生在異處各各有息。名報息。依息者依心而起。如瞋欲時氣息隆盛。此名依息也。前六氣就報息帶想。今十二息就依息帶想。故不同前也。前明緣五色為五藏病者。此則依藏為病。故用今依息治之。上息治沉重地病。下息治虛懸風病。焦息治脹滿。滿息治枯瘠。增長息能生長四大。外道服氣。祇應服此生長之氣耳。滅壞息散諸癊膜。冷息治熱。暖息治冷。沖息治癥結腫毒。持息治掉動不安。補息補虛乏。和息通融四大。作諸息時各隨心想皆令成就。細知諸病用諸息。勿謬用也。四假想治者。前氣息中兼帶用想。今專以假想為治。如辯師治癭法。如患癥

【現代漢語翻譯】 現代漢語譯本 身體放鬆，四肢舒展。調整骨骼關節，使各關節相互對應。不要歪斜或彎曲，放鬆腰帶，轉動身體，調整姿勢，將左手放在右手上，兩大拇指輕輕相觸。放鬆面頰，微微張開嘴巴，進行四五次深長的吐氣。然後慢慢地平視前方，緩緩地閉上眼睛，不要讓眼皮過於緊張，保持一種朦朧的狀態，然後開始用呼吸來調理。用呼吸來治療因八種觸感不調和而引起的疾病。如果因為沉重觸感而導致地大（Bhuta of earth）的疾病，就偏重使用呼氣來治療。如果因為輕微觸感而導致風大（Bhuta of wind）的疾病，就偏重使用吸氣來治療。如果因為寒冷觸感而導致水大（Bhuta of water）的疾病，就偏重使用呼氣來治療。如果因為發熱觸感而導致火大（Bhuta of fire）的疾病，就偏重使用吸氣來治療。其他的也依此類推。如果能夠達到調和平衡的狀態，就可以隨意使用呼吸方法。這裡所說的用息，是指平時所用的數息方法，而不是另外創造的呼吸方法。 接下來是特別運用十二種呼吸方法，指的是上息、下息、焦息、滿息、增長息、滅壞息、冷息、暖息、沖息、持息、補息、和息。這十二種呼吸方法都帶有假想的意念。這是為什麼呢？如果最初的念頭是入胎，那麼就會有報息（Retributive breath）。隨著母親的氣息，嬰兒逐漸長大，風的通道變得順暢。嬰兒的呼吸出入不再跟隨母親，而是出生在不同的地方，各自有各自的呼吸，這叫做報息。依息（Dependent breath）是依心而起的。比如，當生氣或有慾望時，氣息就會變得強烈。這叫做依息。前面的六種氣息是就報息而帶有假想，現在的十二種氣息是就依息而帶有假想，所以和前面不同。前面說明了因為緣於五色（Five colors）而導致五藏（Five viscera）的疾病，這裡則是依藏而生病，所以用現在的依息來治療。上息治療沉重的地大疾病，下息治療虛浮的風大疾病，焦息治療脹滿，滿息治療枯瘦。增長息能夠生長四大（Four elements）。外道（Non-Buddhist religions）所服的氣，應該就是服這種增長之氣。滅壞息消散各種癊膜（Membranes）。冷息治療熱癥，暖息治療寒癥。沖息治療癥結腫毒，持息治療躁動不安。補息補養虛弱，和息調和融通四大。在進行各種呼吸時，都要隨著心中的想法，使之成就。仔細瞭解各種疾病，運用各種呼吸方法，不要用錯了。四種假想治療，前面在氣息中兼帶運用假想，現在專門用假想來治療。比如辯才好的律師治療癭瘤（Goiter）的方法，比如患有癥...

【English Translation】 English version Relax the body, stretch the four limbs. Arrange the bones and joints so that they correspond to each other. Do not lean or bend, loosen the belt, turn the body, adjust the posture, place the left hand on the right hand, and let the two thumbs lightly touch each other. Relax the cheeks, open the mouth slightly, and exhale deeply four or five times. Then slowly look straight ahead and gently close the eyes, without making the eyelids too tight, maintaining a hazy state, and then begin to regulate with breathing. Use breathing to treat diseases caused by the disharmony of the eight touches (Eight kinds of perceptions). If a disease of the earth element (Bhuta of earth) is caused by a heavy touch, then focus on using exhalation to treat it. If a disease of the wind element (Bhuta of wind) is caused by a light touch, then focus on using inhalation to treat it. If a disease of the water element (Bhuta of water) is caused by a cold touch, then focus on using exhalation to treat it. If a disease of the fire element (Bhuta of fire) is caused by a hot touch, then focus on using inhalation to treat it. The same applies to the others. If a state of harmony and balance can be achieved, then breathing methods can be used at will. The breathing mentioned here refers to the method of counting breaths that is usually used, and not a newly created breathing method. Next is the special application of twelve types of breathing methods, referring to upward breath, downward breath, parching breath, full breath, increasing breath, destructive breath, cold breath, warm breath, rushing breath, sustaining breath, replenishing breath, and harmonizing breath. These twelve types of breathing methods all carry the intention of imagination. Why is this? If the initial thought is entering the womb, then there will be retributive breath (Retributive breath). As the infant gradually grows with the mother's breath, the wind channels become smooth. The infant's breathing in and out no longer follows the mother, but is born in different places, each with its own breath, which is called retributive breath. Dependent breath (Dependent breath) arises from the mind. For example, when angry or desirous, the breath becomes strong. This is called dependent breath. The previous six breaths are based on retributive breath with imagination, and the current twelve breaths are based on dependent breath with imagination, so they are different from the previous ones. The previous explanation was that diseases of the five viscera (Five viscera) are caused by being conditioned by the five colors (Five colors), while here the disease arises from the viscera, so the current dependent breath is used to treat it. Upward breath treats heavy earth element diseases, downward breath treats floating wind element diseases, parching breath treats distension, and full breath treats emaciation. Increasing breath can grow the four elements (Four elements). The breath that non-Buddhist religions (Non-Buddhist religions) cultivate should be this increasing breath. Destructive breath dissipates various membranes (Membranes). Cold breath treats heat, and warm breath treats cold. Rushing breath treats masses and swellings, and sustaining breath treats restlessness. Replenishing breath nourishes weakness, and harmonizing breath harmonizes and integrates the four elements. When performing various breaths, follow the thoughts in the mind to make them successful. Carefully understand various diseases and use various breathing methods, and do not use them incorrectly. The four imaginative treatments, in the previous breaths, imagination was used in conjunction, but now imagination is used specifically for treatment. For example, the method of a skilled lawyer treating goiters (Goiter), such as suffering from...

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人用針法。如阿含中用暖蘇治勞損法。如吞蛇法(云云)。五觀心治者。不帶想息直觀於心。內外推求。心不可得。病來逼誰誰受病者。六方術治者。術事不知則遠。知之則近。如治咽法。如治齒法。如捻大指治肝等(云云)。術事淺近體多貢幻。非出家人所須。元不須學。學須急棄。若修四三昧。泡脆之身損增無定。借用治病身安道存亦應無嫌。若用邀名射利喧動時俗者。則是魔幻魔偽。急棄急棄。三十六獸嬈人者。應三遍誦咒曰。

波提陀　毗耶多　那摩那　吉利波　阿違婆　推摩陀　難陀羅　憂陀摩　吉利摩　毗利吉

遮陀摩。初得細心。外境觸心驚擲。於是氣上腹滿。胸煩頭痛悶。此是六神遍身遊戲。因驚擲失守。外有惡神入身奪其住處。故使如此。若治之法。閉口蹙鼻不令氣出。待氣遍身然後放氣令長遠。從頭至足遍身皆作出想。牽之令盡。如是三遍。然後誦咒。

支波晝　烏蘇波晝　浮流波晝　牽氣波晝

三遍竟。然後調息從一至十。命出入息言。阿那波那。阿晝波晝。病即差也。若赤痢白痢。卒中惡。面青。眼反。唇黑。不別人者。以手痛捻丹田。須臾即差。又隨身上有痛處。手杖痛打病處至四五十。此復何意。夫諸病無非心作。心有憂愁思慮邪氣得入。今以痛逼之則不暇橫

【現代漢語翻譯】 現代漢語譯本 用針法：如同《阿含經》中用暖蘇（一種藥草）治療勞損的方法。如同吞蛇法（此處省略具體內容）。 五觀心治：不帶任何想法，不依賴呼吸，直接觀照內心。向內向外推求，卻找不到心的軌跡。如果疾病來襲，是誰在承受痛苦呢？ 六方術治：對於方術，不瞭解則覺得遙遠，瞭解了則覺得近在咫尺。例如治療咽喉疾病的方法，治療牙齒疾病的方法，以及按壓大拇指治療肝臟疾病等（此處省略具體內容）。方術淺顯易懂，但大多是幻術，並非出家人所需要，根本不必學習，如果學了就要儘快拋棄。 如果修習四種三昧（四種禪定），身體如泡沫般脆弱，損益無常。如果借用這些方法來治病，使身體安康，從而更好地修行，也無可厚非。但如果用這些方法來博取名聲，追逐利益，擾亂世俗，那就是魔術和虛偽，必須儘快拋棄。 對於三十六種野獸擾亂人的情況，應該唸誦咒語三遍，咒語如下： 波提陀　毗耶多　那摩那　吉利波　阿違婆　推摩陀　難陀羅　憂陀摩　吉利摩　毗利吉 遮陀摩。 初學者獲得細微的禪定狀態時，外界的刺激會使內心驚慌失措。於是氣向上涌，腹部脹滿，胸口煩悶，頭痛。這是六神（眼、耳、鼻、舌、身、意）在全身遊走作祟。因為驚慌失措，失去了對內心的守護，外面的惡神趁機進入身體，奪取了原本居住的地方，所以才會這樣。治療的方法是：閉上嘴巴，皺起鼻子，不要讓氣息呼出。等待氣息遍佈全身，然後慢慢地、長長地呼出。從頭到腳，想像氣息遍佈全身，將體內的邪氣全部牽引出來。這樣重複三遍，然後唸誦咒語： 支波晝　烏蘇波晝　浮流波晝　牽氣波晝 唸誦三遍后，然後調整呼吸，從一數到十，默唸出入息：阿那波那（入息），阿晝波晝（出息）。這樣疾病就會痊癒。如果患有赤痢、白痢，或者突然中風，面色發青，眼睛上翻，嘴唇發黑，不認識人，可以用手用力按壓丹田（肚臍下三寸處），很快就會痊癒。或者身體上有疼痛的地方，用手杖敲打疼痛的部位四五十下。這又是什麼意思呢？所有的疾病無非是心所造成的。心中有憂愁思慮，邪氣就會趁虛而入。現在用疼痛來逼迫它，邪氣就沒有空閑作祟了。

【English Translation】 English version Acupuncture: Like the method in the Agamas using warm Su (a medicinal herb) to treat strain. Like the snake-swallowing method (details omitted). Five Contemplations of Mind Treatment: Without any thoughts, without relying on breath, directly contemplate the mind. Inwardly and outwardly seeking, the mind cannot be found. If illness comes, who is suffering? Six Methods of Art Treatment: Regarding art, if you don't understand it, it seems distant; if you understand it, it seems close. For example, methods for treating throat ailments, methods for treating tooth ailments, and pressing the thumb to treat liver ailments, etc. (details omitted). Art is simple and easy to understand, but mostly illusion, not needed by monks. There is no need to learn it at all; if you learn it, you must quickly abandon it. If you practice the Four Samadhis (four types of meditation), the body is as fragile as a bubble, with uncertain gains and losses. If you use these methods to treat illness, making the body healthy so that you can better practice, there should be no objection. But if you use these methods to seek fame, pursue profit, and disturb the world, then it is magic and falsehood, which must be quickly abandoned. Regarding the situation of thirty-six beasts disturbing people, one should recite the mantra three times, as follows: Boti tuo, Piye duo, Namo na, Jili bo, A wei po, Tui mo tuo, Nanduo luo, You tuo mo, Jili mo, Pi li ji Zhe tuo mo. When a beginner obtains a subtle state of meditation, external stimuli will cause the mind to panic. Then the Qi rises, the abdomen is full, the chest is upset, and there is a headache. This is the play of the six senses (eye, ear, nose, tongue, body, mind) all over the body. Because of panic, the protection of the mind is lost, and evil spirits from outside take the opportunity to enter the body, seizing the original dwelling place, so this happens. The method of treatment is: close your mouth, wrinkle your nose, and do not let the breath out. Wait for the breath to spread throughout the body, and then exhale slowly and deeply. From head to toe, imagine the breath spreading throughout the body, drawing out all the evil Qi in the body. Repeat this three times, and then recite the mantra: Zhi bo zhou, Wu su bo zhou, Fu liu bo zhou, Qian qi bo zhou After reciting three times, then adjust the breath, counting from one to ten, silently reciting the inhalation and exhalation: Anapana (inhalation), Ajjupana (exhalation). In this way, the disease will be cured. If you have red dysentery, white dysentery, or suddenly have a stroke, your face turns blue, your eyes roll up, your lips turn black, and you don't recognize people, you can press the Dantian (three inches below the navel) hard with your hand, and you will soon be cured. Or if there is pain in the body, beat the painful area with a cane forty or fifty times. What does this mean? All diseases are caused by the mind. If there is worry and anxiety in the mind, evil Qi will take advantage of the weakness. Now, by forcing it with pain, the evil Qi has no time to act.

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想。邪氣去病除也。四明損益。損益皆有漸頓。若用息太過。五藏頓翻者。即雖未翻漸就增劇。以至頓翻者。若人巧修豁然頓益者。即雖與病相持。后當漸愈者。如服湯藥年月將漸乃得其益。內治亦然。若心利病輕心利病重。心鈍病輕心鈍病重。致有漸頓不同也。夫世間醫藥費財用工。又苦澀難服多諸禁忌。將養惜命者死計將餌。今無一文之費。不廢半日之功。無苦口之憂恣意飲啖。而人皆不肯行之。庸者不別貨。韻高和寡。吾甚傷之。能具十法必有良驗。一信。二用。乃至第十識遮障。信是道元。佛法初門。如治癩人信血是乳。敬駱駝骨是真舍利。決信此法能治此病。不生狐疑。信而不用於己無益。如執利劍不用擬賊。翻為彼害。不用亦爾。何意須勤。初中后夜朝暮專精。以得汗為度。鉆火中息火難可得。不勤亦爾。何謂為恒。恒用治法念念在緣而不動亂。何謂別病。別病因起如上所說。若不識病浪行治法不相主對。於事無益。何謂方便。善巧用治吐納得所。運想成就不失其宜。如琴絃緩急輾轉軫柱。輕重手指聲韻方調。何謂為久。若用未益。不計日月習不休廢。何謂知取捨。益則勤用損則改治。何謂知將護。善識禁忌行來飲食不使觸之。何謂識遮障。用益勿𠹕說未益勿疑謗。向人說者未差不差。差已更發。更治不

【現代漢語翻譯】 現代漢語譯本：想。邪氣去除疾病也。四明損益（指修行中的得與失）。損益都有漸進和頓悟之分。如果使用止息法太過，五臟立刻翻轉，即使沒有立刻翻轉，也會逐漸加劇，最終導致頓翻。如果有人巧妙地修行，豁然頓悟而受益，即使與疾病相持，之後也會逐漸痊癒。如同服用湯藥，經過年月逐漸才能得到益處，內治也是如此。如果心念敏銳，病情較輕；心念敏銳，病情較重；心念遲鈍，病情較輕；心念遲鈍，病情較重，因此有漸進和頓悟的不同。世間的醫藥花費錢財，耗費人力，又苦澀難服，有很多禁忌。將養身體，愛惜性命的人，會計劃著服用。現在無需花費一文錢，不耽誤半天功夫，沒有苦口的憂慮，可以隨意飲食，但人們都不肯實行。平庸的人不能分辨好壞，高雅的曲調很少有人應和，我對此非常傷心。能夠具備這十種方法，必定會有好的效果。一是信，二是用，乃至第十是識遮障。信是道的根源，佛法的入門。如同醫治麻風病人，相信血是乳，尊敬駱駝骨頭是真正的舍利。堅決相信此法能治此病，不產生懷疑。相信而不運用，對自己沒有益處。如同拿著鋒利的劍，不用來對付賊人，反而會受到賊人的傷害。不用也是如此。為什麼要勤奮？從早到晚，日夜專心精進，以出汗為標準。在鉆木取火的過程中停止，火很難得到。不勤奮也是如此。什麼是恒？持續不斷地運用此法，唸唸不離所緣境，而不動搖散亂。什麼是辨別病癥？辨別病癥的起因，如上面所說。如果不認識病癥，盲目地運用治療方法，不對癥下藥，對事情沒有益處。什麼是方便？善巧地運用治療方法，吐納得當，觀想成就，不失去適宜之處。如同琴絃的鬆緊，輾轉調整琴軫，輕重地撥動手指，聲音和韻律才能協調。什麼是持久？如果運用此法沒有效果，不計較時間長短，堅持不懈地練習。什麼是知取捨？有益處就勤奮運用，有害處就改變治療方法。什麼是知將護？清楚地瞭解禁忌，在行動和飲食上不觸犯它。什麼是識遮障？運用此法有益處，不要炫耀；沒有益處，不要懷疑誹謗。向別人說，沒有痊癒就不會痊癒，痊癒后又會復發，再治療就

【English Translation】 English version: Thinking. It eliminates evil influences and diseases. Siming's gains and losses (referring to gains and losses in practice). Gains and losses have both gradual and sudden aspects. If the use of cessation is excessive, the five internal organs will immediately overturn; even if they do not overturn immediately, they will gradually worsen, eventually leading to a sudden overturn. If someone skillfully practices and suddenly benefits from enlightenment, even if they are contending with illness, they will gradually recover afterward. It is like taking medicinal soup, which gradually benefits over months and years; internal treatment is also the same. If the mind is sharp and the illness is mild; if the mind is sharp and the illness is severe; if the mind is dull and the illness is mild; if the mind is dull and the illness is severe, thus there are differences in gradual and sudden progress. Worldly medicine costs money and labor, is bitter and difficult to take, and has many taboos. Those who nourish their bodies and cherish their lives plan to take it. Now, without spending a single penny, without wasting half a day's effort, without the worry of bitter taste, and with the freedom to eat and drink as one pleases, people are unwilling to practice it. Mediocre people cannot distinguish good from bad, and elegant tunes have few respondents; I am very saddened by this. Being able to possess these ten methods will surely have good results. First is faith, second is application, and tenth is recognizing obstacles. Faith is the source of the path, the gateway to Buddhism. It is like treating a leper, believing that blood is milk, and respecting camel bones as true relics (Śarīra). Resolutely believe that this method can cure this disease, and do not harbor doubts. Believing without applying is of no benefit to oneself. It is like holding a sharp sword but not using it to confront thieves, which will instead harm oneself. Not applying is also the same. Why must one be diligent? From morning to night, day and night, be focused and diligent, taking sweating as the standard. Stopping in the process of drilling wood to make fire makes it difficult to obtain fire. Not being diligent is also the same. What is constancy? Continuously applying this method, with every thought inseparable from the object of focus, without wavering or distraction. What is distinguishing diseases? Distinguishing the causes of diseases, as mentioned above. If one does not recognize the disease and blindly applies treatment methods that are not appropriate, it will be of no benefit. What is skillful means (Upāya)? Skillfully applying treatment methods, with proper exhalation and inhalation, and successful visualization, without losing appropriateness. It is like the tightness of a zither string, adjusting the tuning pegs, and plucking the fingers with lightness and heaviness, so that the sound and rhythm can be harmonious. What is persistence? If applying this method has no effect, do not be concerned about the length of time, and practice tirelessly. What is knowing what to take and discard? Diligently apply what is beneficial, and change the treatment method if it is harmful. What is knowing how to care for oneself? Clearly understand the taboos, and do not violate them in actions and diet. What is recognizing obstacles? If applying this method is beneficial, do not boast; if it is not beneficial, do not doubt or slander. Speaking to others, if it has not healed, it will not heal; after healing, it will relapse, and treating it again will

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差。設差倍功。若能十法具足。用上諸治益定無疑。我當爲汝保任此事。終不虛也。

摩訶止觀卷第八(上)

摩訶止觀卷第八(下)

隋天臺智者大師說

門人灌頂記

若善修四三昧調和得所。以道力故必無眾病。設小違返冥刀扶持。自當銷愈。假令眾障峰起。當推死殉命殘生余息。誓畢道場舍心決定。何罪不滅何業不轉。陳針開善(云云)。豈有四大五藏而不調差。如帝釋堂小鬼敬避。道場神大無妄侵撓。又城主剛守者強。城主恇守者忙。心是身主。同名同生天是神能守護人。心固則強身神尚爾。況道場神耶。如大論釋精進鬼黏五處(云云)。但一心修三昧眾病銷矣。五修止觀例前為十(云云)。先簡思議者。病因緣故生十法界。如為病故退失本心。棄廢禪定誹謗三寶。不惟先罪招禍。而言修善無福起大邪見。又惜身養命魚肉辛酒非時無度。或病差身壯五欲恣情。善心都盡惡業熾盛。起上中下罪。是為因病造三惡法界。若人自念此病困苦。皆由往日不善折致。深生慚愧不敢為非。雖嬰困篤而善心無改。起上中下善。是為因病造三善法界。若遭疾病因怖畏生死。知此病身酬於前業。若構生死將來流轉復何窮極。苦集危脆世世相隨為之受惱。當求寂滅無相涅槃。是為因病起聲聞法界。

【現代漢語翻譯】 現代漢語譯本 差：如果出現偏差，需要用差倍功（根據偏差的程度，加倍努力）。如果能夠十法具足（具備修行的十種方法），那麼使用上述各種治療方法，效果必定無疑。我願意為此事擔保，絕不會有虛假。

《摩訶止觀》卷第八(上)

《摩訶止觀》卷第八(下)

隋朝天臺智者大師說

門人灌頂記錄

如果能夠好好地修習四種三昧（四種禪定），調和得當，憑藉道的力量，必定不會有各種疾病。即使稍微有些違逆，也會有冥冥中的力量扶持，自然會消退痊癒。假設各種障礙像山峰一樣涌起，應當抱著必死的決心，捨棄生命中剩餘的氣息，發誓完成道場，捨棄一切雜念，堅定決心。這樣，什麼罪不能滅除？什麼業不能轉變？陳針開善（此處省略）。難道會有四大五臟不調和的情況嗎？就像帝釋堂的小鬼敬畏躲避一樣，道場的神力強大，不會有任何虛妄的侵擾。又像城主剛強，深海守衛也強；城主怯懦，深海守衛也慌張。心是身體的主宰，同名同生天（指人的守護神）是神能守護人。心堅定則身體強健，神也是如此，更何況是道場的神呢？就像《大智度論》中解釋的精進鬼黏著五處（此處省略）。只要一心修習三昧，各種疾病就會消除。五修止觀的例子和前面一樣，分為十種（此處省略）。首先簡要說明思議者（通過思考來修行的人）。疾病因緣而生於十法界。比如因為疾病而退失本心，拋棄禪定，誹謗三寶，不反思之前的罪過招致禍患，反而說修善沒有福報，產生極大的邪見。又或者吝惜身體，保養生命，無節制地食用魚肉辛辣的食物和酒，或者病好之後身體強壯，就放縱五欲，善心全部消失，惡業熾盛，產生上中下三種罪過。這是因為疾病而造作三惡法界。如果有人自己想到這種疾病的困苦，都是由於往日的不善行為導致的，深深地感到慚愧，不敢再做壞事，即使身患重病，善心也沒有改變，產生上中下三種善。這是因為疾病而造作三善法界。如果遭遇疾病，因為害怕生死，知道這種病身是爲了償還之前的業報。如果繼續造作生死，將來的流轉又有什麼窮盡呢？苦集危脆，世世代代相隨，為此而受苦惱。應當尋求寂滅無相的涅槃。這是因為疾病而產生聲聞法界。

【English Translation】 English version 'Cha': If deviations occur, 'cha bei gong' (compensate with doubled effort) is needed. If one can fully possess the 'ten dharmas' (ten essential methods of practice), then using the above-mentioned treatments will undoubtedly be effective. I will guarantee this matter for you, and it will never be false.

Maha Zhi Guan, Scroll 8 (Part 1)

Maha Zhi Guan, Scroll 8 (Part 2)

Spoken by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by his disciple Guanding

If one can diligently cultivate the four 'samadhis' (four types of meditative concentration) and harmonize them properly, one will surely be free from various illnesses due to the power of the 'dao' (path). Even if there are slight setbacks, there will be unseen support, and one will naturally recover. Suppose various obstacles arise like mountain peaks, one should embrace the determination to die, sacrificing the remaining breath of life, vowing to complete the 'dao chang' (spiritual practice site), and abandoning all distractions with a firm resolve. What sins cannot be extinguished? What karma cannot be transformed? Chen Zhen Kai Shan (omitted here). How could the four elements and five organs not be harmonized? Just as small ghosts in the 'Di Shi Tang' (Indra's hall) respectfully avoid it, the power of the 'dao chang' is strong, and no falsehood can invade it. Furthermore, like a city lord who is strong, the guards are also strong; a city lord who is timid, the guards are also flustered. The mind is the master of the body, and the 'tong ming tong sheng tian' (guardian spirits born with a person) are the divine beings who protect people. If the mind is firm, the body is strong, and so are the spirits, let alone the spirits of the 'dao chang'? Just as the 'Da Zhi Du Lun' (Mahaprajnaparamita Sastra) explains that the diligent ghost clings to the five places (omitted here). As long as one single-mindedly cultivates 'samadhi', various illnesses will be eliminated. The examples of the five cultivations of 'zhi guan' (cessation and contemplation) are the same as before, divided into ten types (omitted here). First, briefly explain the 'si yi zhe' (those who practice through contemplation). Illnesses arise from causes and conditions in the 'ten dharma realms'. For example, because of illness, one loses the original mind, abandons 'chan ding' (meditative concentration), slanders the 'Three Jewels' (Buddha, Dharma, Sangha), does not reflect on past sins that led to misfortune, but instead says that cultivating goodness has no blessings, and develops great wrong views. Or, one cherishes the body, nourishes life, and indulges in fish, meat, spicy foods, and alcohol without moderation, or after recovering from illness and becoming strong, one indulges in the five desires, all good intentions disappear, and evil karma flourishes, creating the upper, middle, and lower three types of sins. This is because of illness, one creates the three evil 'dharma realms'. If someone thinks to themselves that the suffering of this illness is all due to past unwholesome actions, deeply feels ashamed, and dares not do wrong again, even if suffering from severe illness, the good intention does not change, creating the upper, middle, and lower three types of goodness. This is because of illness, one creates the three good 'dharma realms'. If one encounters illness, because of fear of birth and death, one knows that this sick body is to repay past karma. If one continues to create birth and death, what end will there be to future transmigrations? Suffering, accumulation, danger, and fragility follow each other generation after generation, causing suffering. One should seek the 'nirvana' (liberation) of 'ji mie' (cessation) and 'wu xiang' (non-form). This is because of illness, one creates the 'sravaka dharma realm'.

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又觀此病病我色心。因於此病而致老死。死由於生生由昔有。有從取生。取從愛生。愛從受生。受從觸生。觸從六入生。六入從名色生。色即四大五根名即四心。觀此根大復從何生。青色從木生。黃色從地生。赤色從火生。白色從風生。黑色從水生。又觀木從水生。水從風生。風從地陽氣生。地從火生。火從木生。木還從水生。如是追逐週而復始。無自生者。觀外五行既爾。內五藏色亦復如是。肝從青氣生。心從赤氣生。肺從白氣生。腎從黑氣生。脾從黃氣生。此之肝藏為自體生。為從他生。即知肝藏從腎生。腎從肺生。肺從脾生。脾從心生。心從肝生。肝不自生。還從腎生。如是內求四大五藏。既其無體何故不壞。四心持之。識心持地想心持風。受心持火行心持水。是故不壞。此之四心為自生為不自生。即知行心從受生。受心從想生。想心從識生。識從過去行生。過去行從無明生。無明從妄想生。妄想還從妄想生。經云。妄想生妄想輪迴十二緣。如狂渴人見焰為水。南向逐之。逐之不得大喚言水。空中響應謂己大南。水應在北迴頭北走。如是四方皆逐不得。遂大懊惱。謂水入地爮地吼喚。身體疲極轉更至闇。亦復不得。南走喻舌逐味。北走喻耳逐聲。西走喻鼻逐香。東走喻眼逐色。爮地喻身逐觸。到闇喻意逐無明。

【現代漢語翻譯】 現代漢語譯本 再觀察這疾病與我的色（Rūpa，物質）心（Citta，精神）。因為這疾病而導致衰老和死亡。死亡源於出生，出生源於過去的『有』（Bhava，存在）。『有』從『取』（Upādāna，執取）產生，『取』從『愛』（Taṇhā，渴愛）產生，『愛』從『受』（Vedanā，感受）產生，『受』從『觸』（Phassa，接觸）產生，『觸』從『六入』（Saḷāyatana，六處）產生，『六入』從『名色』（Nāmarūpa，名色）產生。色即四大（Mahābhūta，四大元素）和五根（五種感覺器官），名即四心（四種精神作用）。 觀察這根（Indriya，根）和四大（Mahābhūta，四大元素）又從何處產生？青色從木（樹木）生，黃色從地（土地）生，赤色從火（火焰）生，白色從風（空氣）生，黑色從水（液體）生。再觀察木從水生，水從風生，風從地陽氣生，地從火生，火從木生，木還從水生。這樣追逐循環往復，沒有什麼是自己產生的。觀察外在的五行（Pañca Mahābhūta，五大元素）既然如此，內在的五臟（Pañcakkhandha，五蘊）之色也同樣如此。肝從青氣生，心從赤氣生，肺從白氣生，腎從黑氣生，脾從黃氣生。這肝臟是自體產生，還是從他體產生？即知肝臟從腎生，腎從肺生，肺從脾生，脾從心生，心從肝生，肝不自己產生，還是從腎生。像這樣向內探求四大五臟，既然沒有自體，為什麼不會壞滅？ 四心（四種精神作用）在維持著它們。識心（Viññāṇa，識別）維持著地，想心（Saññā，想）維持著風，受心（Vedanā，感受）維持著火，行心（Saṅkhāra，行）維持著水，所以不會壞滅。這四心是自己產生還是不自己產生？即知行心從受生，受心從想生，想心從識生，識從過去的行為（Karma，業）生，過去的行為從無明（Avidyā，無明）生，無明從妄想（Vikalpa，妄想）生，妄想還從妄想生。經中說：『妄想生妄想，輪迴十二緣（十二因緣，Dvādaśāṅga Pratītyasamutpāda）』，如同口渴極度的人看見火焰以為是水，向南方追逐它，追逐不到就大喊說『水』，空中迴響，以為自己在南方，水應該在北方，回頭向北走，像這樣四方都追逐不到，於是非常懊惱，以為水進入了地裡，就挖掘地面吼叫，身體疲憊到了極點，更加黑暗，也還是得不到。 向南走比喻舌頭追逐味道，向北走比喻耳朵追逐聲音，向西走比喻鼻子追逐香氣，向東走比喻眼睛追逐顏色，挖掘地面比喻身體追逐觸感，到達黑暗比喻意識追逐無明。

【English Translation】 English version Furthermore, observe this illness and my Rūpa (form, material aspect) and Citta (mind, mental aspect). Because of this illness, old age and death arise. Death is due to birth, and birth is due to past Bhava (becoming, existence). Bhava arises from Upādāna (grasping, clinging), Upādāna arises from Taṇhā (craving, thirst), Taṇhā arises from Vedanā (feeling, sensation), Vedanā arises from Phassa (contact), Phassa arises from Saḷāyatana (six sense bases), and Saḷāyatana arises from Nāmarūpa (name and form). Rūpa is the four Mahābhūta (great elements) and the five sense organs, and Nāma is the four mental aggregates. Observe from where these Indriya (sense faculties) and Mahābhūta (great elements) arise. The color green arises from wood (trees), the color yellow arises from earth (soil), the color red arises from fire (flame), the color white arises from wind (air), and the color black arises from water (liquid). Furthermore, observe that wood arises from water, water arises from wind, wind arises from the earth's Yang energy, earth arises from fire, fire arises from wood, and wood again arises from water. Thus, chasing in a cycle, there is nothing that arises by itself. Observe that the external Pañca Mahābhūta (five great elements) are like this, and the internal colors of the Pañcakkhandha (five aggregates) are also the same. The liver arises from green Qi (vital energy), the heart arises from red Qi, the lungs arise from white Qi, the kidneys arise from black Qi, and the spleen arises from yellow Qi. Does this liver arise from itself, or does it arise from something else? It is known that the liver arises from the kidneys, the kidneys arise from the lungs, the lungs arise from the spleen, the spleen arises from the heart, and the heart arises from the liver. The liver does not arise by itself but arises from the kidneys. Like this, seeking internally for the four great elements and the five organs, since they have no self-nature, why do they not decay? The four mental aggregates are maintaining them. Viññāṇa (consciousness, discernment) maintains earth, Saññā (perception, ideation) maintains wind, Vedanā (feeling, sensation) maintains fire, and Saṅkhāra (volitional formations, mental formations) maintains water, therefore they do not decay. Do these four mental aggregates arise by themselves or not by themselves? It is known that Saṅkhāra arises from Vedanā, Vedanā arises from Saññā, Saññā arises from Viññāṇa, Viññāṇa arises from past Karma (actions, deeds), past Karma arises from Avidyā (ignorance), and Avidyā arises from Vikalpa (conceptual proliferation, false discrimination), and Vikalpa arises from Vikalpa. The Sutra says: 'Vikalpa arises from Vikalpa, the Dvādaśāṅga Pratītyasamutpāda (twelve links of dependent origination) of Samsara (cyclic existence),' like a person extremely thirsty sees a flame and thinks it is water, chasing after it to the south. Unable to catch it, he shouts 'Water!' The echo in the air makes him think he is in the south, and the water must be in the north, so he turns back and walks north. Like this, chasing in all four directions without success, he becomes very frustrated, thinking the water has entered the ground, so he digs the ground and shouts. His body is exhausted to the extreme, and it becomes even darker, but he still cannot get it. Walking south is like the tongue chasing after flavors, walking north is like the ears chasing after sounds, walking west is like the nose chasing after scents, walking east is like the eyes chasing after colors, digging the ground is like the body chasing after tactile sensations, and reaching darkness is like consciousness chasing after Avidyā (ignorance).

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如是六根遍走諸塵無一可得。亦不得因緣和合之相。但自疲苦。既覺知已不復更走。以不走故身心定住。心定住故豁爾悟解。發得因緣正智。知此色心等從本已來體性寂靜。非生非滅。妄想顛倒謂有生滅。若不隨妄想則無明滅乃至老死滅。畢故不造新。如不然火是則無煙。既不得無明老死病為病誰。是名觀病起緣覺法界。又觀此病。皆由愛惜身命財物致受眾惱。亦是持戒不完多病短命。亦是心志劣弱不能安忍。身神不護。亦是精進力薄。無善補禳。亦是無禪定力。為病所動。亦是心少智慧。不達無常苦空無我。致嬰此疾。今以己疾愍于彼疾。即起慈悲發於願行。舍無遺吝順理安耐。勤加正意覺悟無常。是為因病起六度菩薩界。又觀此病。知從前世妄想顛倒諸煩惱生。如是妄想無有真實。我及涅槃是二皆空。是名因病起通教菩薩界。又觀此病雖畢竟空。空無所受而受諸受。未具佛法不應滅受取證。是為因病起別教菩薩界。如是等法因於病患次第出生。是名思議境非今所觀也。不思議境者。一念病心非真非有。即是法性法界。一切法趣病是趣不過。唯法界之都無九界差別。如如意珠不空不有不前不後。病亦如是。絕言離相寂滅清凈。故名不可思議。達病實際何喜何憂。作是觀時豁爾消差。金光明雲。直聞是言病即除愈。即

【現代漢語翻譯】 現代漢語譯本：像這樣，六根（眼、耳、鼻、舌、身、意）遍走于諸塵（色、聲、香、味、觸、法）之中，沒有一樣可以得到。也得不到因緣和合的表象，只是徒自疲憊辛苦。既然覺察到這一點，就不再向外馳走。因為不再馳走，身心便能安定住。心安定住，就能豁然悟解，生髮出因緣正智。知道這色心等等，從本來就是體性寂靜，不生不滅的。只是因為妄想顛倒，才認為有生滅。如果不隨順妄想，則無明滅，乃至老死滅。斷絕舊的，不再造新的。如同沒有燃料，火就無法燃燒，自然也就沒有煙。既然沒有無明老死等病，那麼誰是病人呢？這叫做觀察病起之緣，覺悟法界。 又觀察這疾病，都是由於愛惜身命財物，才招致各種煩惱。也是因為持戒不圓滿，導致多病短命。也是因為心志脆弱，不能安忍。身神不守護。也是因為精進力薄弱，沒有善巧的方法來補救禳除。也是因為沒有禪定力，被疾病所動搖。也是因為心中缺少智慧，不通達無常、苦、空、無我，才招致這疾病。現在用自己的疾病來憐憫他人的疾病，就生起慈悲心，發起誓願和行動，捨棄所有，沒有絲毫吝惜，順應道理，安忍不動，勤加正念，覺悟無常。這叫做因為疾病而生起六度（佈施、持戒、忍辱、精進、禪定、智慧）的菩薩境界。 又觀察這疾病，知道是從前世的妄想顛倒和各種煩惱所生。這樣的妄想沒有真實性，『我』以及『涅槃』這二者都是空。這叫做因為疾病而生起通教菩薩境界。 又觀察這疾病，雖然畢竟是空，空無所受，卻又在受著各種感受。還沒有具足佛法，不應該滅除感受而取證。這叫做因為疾病而生起別教菩薩境界。像這樣的種種法，因為疾病而次第出生，這叫做思議境界，不是現在所要觀察的。不思議境界是：一念病心，非真非有，就是法性法界。一切法趨向于疾病，沒有比這更直接的趨向了。唯有法界之中，都無九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的差別。如同如意寶珠，不空不有，不前不後，疾病也是這樣，斷絕言語，遠離表象，寂滅清凈，所以叫做不可思議。通達疾病的實際，還有什麼可喜可憂的呢？作這樣的觀想時，疾病就會豁然消散。《金光明經》說：『直接聽到這些話，疾病就會立即痊癒。』

【English Translation】 English version: Thus, the six roots (eye, ear, nose, tongue, body, and mind) wander through all the dusts (form, sound, smell, taste, touch, and dharma), and nothing can be obtained. Nor can the appearance of the union of causes and conditions be obtained, only self-fatigue and suffering. Once aware of this, one no longer wanders outward. Because one no longer wanders, the body and mind become stable. With the mind stabilized, one suddenly awakens and develops the correct wisdom of causes and conditions, knowing that these skandhas (form, feeling, perception, mental formations, and consciousness) and mind, etc., are inherently tranquil in nature, neither arising nor ceasing. It is only due to delusional thoughts and inversions that one believes in arising and ceasing. If one does not follow delusional thoughts, then ignorance ceases, and even old age and death cease. Cutting off the old and not creating the new is like a fire without fuel, which naturally produces no smoke. Since there is no ignorance, old age, or death as diseases, then who is the patient? This is called observing the arising of disease from causes and awakening to the Dharma Realm (Dharmadhatu). Furthermore, observe that this disease is all caused by cherishing one's life, possessions, and wealth, which leads to various afflictions. It is also due to incomplete adherence to precepts, resulting in frequent illness and a short life. It is also because the mind is weak and unable to endure. The body and spirit are not protected. It is also because the power of diligence is weak, lacking skillful means to remedy and avert. It is also because there is no power of meditative concentration, being disturbed by the disease. It is also because the mind lacks wisdom, not understanding impermanence, suffering, emptiness, and non-self, which leads to this illness. Now, using one's own illness to have compassion for the illnesses of others, one arises with compassion, makes vows and takes action, giving up everything without any stinginess, following reason, enduring patiently, diligently applying right intention, and awakening to impermanence. This is called arising the Bodhisattva realm of the six perfections (dana (generosity), shila (morality), kshanti (patience), virya (effort), dhyana (meditation), and prajna (wisdom)) because of illness. Furthermore, observe that this disease is known to arise from delusional thoughts, inversions, and various afflictions in previous lives. Such delusional thoughts have no reality; 'I' and 'Nirvana' are both empty. This is called arising the Shared Teaching (通教, Tongjiao) Bodhisattva realm because of illness. Furthermore, observe that although this disease is ultimately empty, empty and without reception, it is still experiencing various sensations. Not yet possessing the complete Buddha-dharma, one should not extinguish sensations and seek attainment. This is called arising the Distinct Teaching (別教, Biejiao) Bodhisattva realm because of illness. Such dharmas arise sequentially from illness, which is called the realm of thought, not what is being observed now. The inconceivable realm is: a single thought of illness, neither true nor existent, is the Dharma-nature (法性, Faxing) and Dharma Realm (法界, Fajie). All dharmas tend towards illness; there is no more direct tendency than this. Only in the Dharma Realm are there no distinctions between the nine realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and bodhisattvas). Like a wish-fulfilling jewel, neither empty nor existent, neither before nor after, illness is also like this, cutting off words, separating from appearances, tranquil and pure, therefore called inconceivable. Having attained the reality of illness, what is there to be happy or sad about? When making such an observation, the illness will suddenly dissipate. The Golden Light Sutra says: 'Hearing these words directly, the illness will be immediately cured.'

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初觀意耳。復有深重難除差者。至長者所為合衆藥。病乃得差。即后九觀意也。一切眾生皆具此理而不能識。隨見思流沒分段海。深生悲愍。欲與非有即空道滅之樂。是為有疾菩薩能以空觀調伏其心。心調伏故實疾除愈。以慈悲故權疾則生。生分段土。視分段人猶如一子。子既有病父母亦病。因以身疾而慰喻之。子病若愈父母亦愈。是名體析慰喻有疾菩薩也。又觀此病雖即空寂。是諸眾生不純因空而得度脫。當識空病種種法門。聲聞二乘以不識故。隨無明無知流沒變易海。不能分別諸病差品。是故佛法不得現前。眾生凈土皆不成就。為是義故即起慈悲拔無知苦。與道種智分別之樂。是名有疾菩薩能以假觀調伏其心。心調伏故實疾除愈。以慈悲故權病則生。生方便土。觀方便人猶如一子。其子病故父母亦病。因以身疾慰喻其子。子無知愈父母亦愈。是名別教慰喻有疾菩薩。又觀此病雖即法界。而諸眾生不即中道。此理未顯隨無明流沒變易海。經云。三賢十聖住果報。即是實報因果病也。為是義故而起慈悲拔無明苦。與究竟樂。是為有疾菩薩用中道觀調伏其心。心調伏故實疾除愈。以慈悲故權病則生。生實報土。視變易人猶如一子。子既有病父母亦病。因以身疾慰喻其子。子無明愈父母亦愈。是名圓教慰喻有疾菩薩也。如

【現代漢語翻譯】 現代漢語譯本： 最初的觀意耳（chū guān yì ěr）。進一步說，還有深重難以去除的差別。到了長者那裡，配製各種藥物，病才得以痊癒。這就是後面的九觀意。一切眾生都具備這個道理卻不能認識，隨著見思煩惱沉沒于分段生死的苦海，我深深地生起悲憫之心，想要給予他們非有即空的涅槃寂滅之樂。這就是有疾病的菩薩能夠用空觀來調伏自己的心。心被調伏的緣故，真實的疾病就能夠去除痊癒。因為慈悲的緣故，權巧示現的疾病就產生了，生於分段生死的國土，看待分段生死的人就像自己的孩子一樣。孩子既然有病，父母也會感到痛苦。因此用自身的疾病來安慰開導他們。孩子如果病好了，父母的病也好了。這叫做體析慰喻有疾病的菩薩。 又觀察這個疾病，雖然就是空寂的，但是眾生不能僅僅依靠空而得到解脫。應當認識空病和種種法門。聲聞和緣覺二乘因為不認識這個道理，隨著無明和無知沉沒于變易生死的苦海，不能夠分辨各種疾病痊癒的品類。因此佛法不能夠現前，眾生的凈土也不能夠成就。爲了這個緣故，就生起慈悲心，拔除無知的痛苦，給予道種智和分別諸法的快樂。這叫做有疾病的菩薩能夠用假觀來調伏自己的心。心被調伏的緣故，真實的疾病就能夠去除痊癒。因為慈悲的緣故，權巧示現的疾病就產生了，生於方便土，看待方便土的人就像自己的孩子一樣。孩子因為生病，父母也會感到痛苦。因此用自身的疾病來安慰開導自己的孩子。孩子如果無知痊癒了，父母的病也痊癒了。這叫做別教慰喻有疾病的菩薩。 又觀察這個疾病，雖然就是法界，但是眾生不能夠立即契合中道。這個道理沒有顯現，隨著無明沉沒于變易生死的苦海。《經》中說：『三賢十聖住在果報中』，這就是實報土的因果病。爲了這個緣故，就生起慈悲心，拔除無明的痛苦，給予究竟的快樂。這就是有疾病的菩薩用中道觀來調伏自己的心。心被調伏的緣故，真實的疾病就能夠去除痊癒。因為慈悲的緣故，權巧示現的疾病就產生了，生於實報土，看待變易生死的人就像自己的孩子一樣。孩子既然有病，父母也會感到痛苦。因此用自身的疾病來安慰開導自己的孩子。孩子如果無明痊癒了，父母的病也痊癒了。這叫做圓教慰喻有疾病的菩薩。

【English Translation】 English version: Initially, contemplate the meaning of 'ear' (chū guān yì ěr). Furthermore, there are deep and difficult-to-remove differences. Arriving at the elder's place, various medicines are compounded, and the illness is then cured. This is the subsequent nine contemplations of meaning. All sentient beings possess this principle but cannot recognize it, sinking into the sea of segmented existence (fēn duàn shēng sǐ) with their afflictions of views and thoughts. Deep compassion arises, desiring to give them the bliss of extinction, which is neither existence nor non-existence, i.e., emptiness (kōng). This is the sick Bodhisattva who can subdue their mind with the contemplation of emptiness (kōng guān). Because the mind is subdued, the real illness is removed and healed. Because of compassion, the provisional illness arises, born in the land of segmented existence (fēn duàn tǔ), viewing those in segmented existence as if they were their own child. Since the child is ill, the parents also suffer. Therefore, they use their own illness to comfort and console them. If the child's illness is cured, the parents' illness is also cured. This is called the Bodhisattva who analyzes and consoles the sick (tǐ xī wèi yù yǒu jí Púsà). Furthermore, contemplate this illness, although it is emptiness and stillness (kōng jì), sentient beings cannot be liberated solely through emptiness. One should recognize the illness of emptiness and various Dharma gates. The Śrāvakas and Pratyekabuddhas of the Two Vehicles (shēng wén èr chéng) do not recognize this, sinking into the sea of change and transformation (biàn yì shēng sǐ) with ignorance (wú míng) and unknowing (wú zhī), unable to distinguish the categories of illness that are cured. Therefore, the Buddha Dharma cannot manifest, and the pure lands of sentient beings cannot be accomplished. For this reason, compassion arises to remove the suffering of unknowing and to give the bliss of the wisdom of the path (dào zhǒng zhì) and the discrimination of all dharmas. This is called the sick Bodhisattva who can subdue their mind with the contemplation of provisionality (jiǎ guān). Because the mind is subdued, the real illness is removed and healed. Because of compassion, the provisional illness arises, born in the expedient land (fāng biàn tǔ), viewing those in the expedient land as if they were their own child. Because the child is ill, the parents also suffer. Therefore, they use their own illness to comfort and console their child. If the child's unknowing is cured, the parents' illness is also cured. This is called the Bodhisattva of the Distinct Teaching who consoles the sick (bié jiào wèi yù yǒu jí Púsà). Furthermore, contemplate this illness, although it is the Dharma Realm (fǎ jiè), sentient beings cannot immediately accord with the Middle Way (zhōng dào). This principle has not manifested, sinking into the sea of change and transformation with ignorance. The Sutra says, 'The Three Sages and Ten Saints dwell in the fruit of retribution,' which is the illness of cause and effect in the Land of Actual Reward (shí bào tǔ). For this reason, compassion arises to remove the suffering of ignorance and to give ultimate bliss. This is the sick Bodhisattva who uses the contemplation of the Middle Way (zhōng dào guān) to subdue their mind. Because the mind is subdued, the real illness is removed and healed. Because of compassion, the provisional illness arises, born in the Land of Actual Reward (shí bào tǔ), viewing those in the land of change and transformation as if they were their own child. Since the child is ill, the parents also suffer. Therefore, they use their own illness to comfort and console their child. If the child's ignorance is cured, the parents' illness is also cured. This is called the Bodhisattva of the Perfect Teaching who consoles the sick (yuán jiào wèi yù yǒu jí Púsà).

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是三疾一心中生。如是調伏一觀調伏。如是慈悲圓普慈悲。如是示現普門示現。如是慰喻一音演說。為易解故如前分別。實而論之即不思議慈悲。唯彼凈名具如此法。三實圓除三權普現。彼上人者難為酬對。國王長者實疾全在。不堪顧命。二乘雖除取相辭不堪行。菩薩乃卻客塵往往致屈。唯彼文殊道力相鄰。扣機承旨故其能也。問云。居士。此疾何所因起。其生久如。當云何滅。居士答云。今我病者從大悲起。以眾生病是故我病。眾生病癒是故我愈。夫眾生實疾從癡愛生。癡愛才生大悲亦起。癡愛才滅大悲亦滅。眾生有愈有不愈。菩薩有疾有不疾。若無疾者知其子愈。若有疾者化道未休。故方丈問疾茅城背痛。皆此義也誓願既等虛空。有疾亦彌法界。是名不思議慈悲也。慈悲力大。菩薩適發此心疾即除愈。不俟更修下法。法喜天臺(云云)。若發心不真欺眾生要三寶。有所規求病亦不差。若能真誠有大勢力。安心者。若人道場病時如上所說。體解發心端身正念。唯止唯觀。善巧悉檀調適得所。一上坐即覺清涼。或頓損或漸損。是名大藥。更不紛擾修余治法也。破法遍者。行人病時觀病。為因色病為因心病。若色是病者。外山林等皆應是病。死人亦應是病。尸及山林未曾受惱。當知色非病也。祇由心想計有此病。今觀病

【現代漢語翻譯】 現代漢語譯本： 三種疾病都由一心而生。像這樣調伏，就是用一觀來調伏。像這樣慈悲，就是圓滿普遍的慈悲。像這樣示現，就是普遍示現一切法門。像這樣慰問開導，就是用一音來演說。爲了容易理解的緣故，像前面那樣分別解說。但實際上來說，就是不可思議的慈悲。只有維摩詰（Vimalakirti）才具有這樣的法。三種真實的功德圓滿去除，三種方便的權巧示現普遍顯現。那位維摩詰上人難以應對。國王和長者實際上疾病完全還在，不堪接受顧命。二乘人雖然去除了煩惱，但執著于表相，言辭不堪使用。菩薩們推辭客塵，往往導致屈服。只有文殊菩薩的道力與維摩詰相鄰，能夠領會他的意旨，所以才能應對。文殊菩薩問：『居士，這疾病是什麼原因引起的？產生多久了？應當如何滅除？』維摩詰居士回答說：『我現在生病，是從大悲心而起的。因為眾生生病，所以我才生病。眾生病好了，所以我才好。』眾生的實際疾病是從愚癡和愛慾產生的。愚癡和愛慾才產生，大悲心也隨之產生。愚癡和愛慾才滅除，大悲心也隨之滅除。眾生有痊癒的，也有不痊癒的。菩薩有生病的，也有不生病的。如果沒有生病，就知道他的弟子已經痊癒。如果生病，就說明教化眾生的事業還沒有停止。所以維摩詰方丈問疾，茅屋城市背痛，都是這個意思。誓願既然等同虛空，有疾病也遍滿法界。這就是不可思議的慈悲。慈悲的力量很大，菩薩如果發起這樣的心，疾病就會立即痊癒，不需要再修習其他法門。法喜天臺（這樣說）。如果發心不真誠，欺騙眾生和三寶，有所求，疾病也不會好。如果能夠真正誠心，就有很大的力量。安心的人，如果在道場生病時，就像上面所說的，體悟理解，發起菩提心，端正身心，正念現前，唯有止觀雙運，善巧地運用悉檀（Siddhanta，四悉檀：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），調和適宜，一旦入座，立刻就覺得清涼，或者立刻減輕，或者逐漸減輕。這就是大藥，不再紛亂地修習其他的治療方法。破除法遍的人，修行人生病時，觀察疾病，是因色身而病，還是因心而病。如果是色身的病，那麼外面的山林等都應該是病，死人也應該是病。屍體和山林未曾受到惱害，應當知道色身不是病。只是由於心裡的想法，才認為有這個病。現在觀察疾病

【English Translation】 English version: The three illnesses arise from a single mind. Thus, to subdue is to subdue with a single contemplation. Thus, compassion is complete and universal compassion. Thus, to manifest is to universally manifest all Dharmas. Thus, to console and guide is to expound with a single sound. For the sake of easy understanding, it is explained separately as before. But in reality, it is inconceivable compassion. Only Vimalakirti (Vimalakirti) possesses such a Dharma. The three real virtues are completely removed, and the three expedient skillful means are universally manifested. That Vimalakirti is difficult to deal with. The king and elders are actually still completely ill and unable to accept the mandate. Although the two vehicles have removed afflictions, they are attached to appearances, and their words are unusable. Bodhisattvas decline the dust of guests, often leading to submission. Only Manjushri Bodhisattva's (Manjushri) power is adjacent to Vimalakirti, and he can understand his intention, so he can deal with it. Manjushri Bodhisattva asked: 'Layman, what is the cause of this illness? How long has it been produced? How should it be extinguished?' Vimalakirti replied: 'I am now sick, arising from great compassion. Because sentient beings are sick, I am sick. When sentient beings are healed, I am healed.' The actual illness of sentient beings arises from ignorance and desire. When ignorance and desire arise, great compassion also arises. When ignorance and desire are extinguished, great compassion is also extinguished. Some sentient beings are healed, and some are not. Some Bodhisattvas are sick, and some are not. If there is no illness, it is known that his disciple has been healed. If there is illness, it means that the work of teaching sentient beings has not stopped. Therefore, Vimalakirti asked about the illness, and the thatched city had back pain, which is the meaning of this. Since the vows are equal to the void, having illness also pervades the Dharma realm. This is called inconceivable compassion. The power of compassion is great. If a Bodhisattva initiates such a mind, the illness will be healed immediately, without having to practice other Dharmas. Fa-hsi T'ien-t'ai (said this). If the mind is not sincere, deceiving sentient beings and the Three Jewels, seeking something, the illness will not be cured. If one can be truly sincere, one will have great power. Those who are at peace, if they are sick in the monastery, as mentioned above, understand and comprehend, initiate the Bodhi mind, straighten the body and mind, and have right mindfulness present, only stopping and contemplating, skillfully using the Siddhantha (Siddhanta, four siddhantas: world siddhanta, each for the sake of siddhanta, antidote siddhanta, first meaning siddhanta), harmonizing appropriately, once seated, immediately feel cool, or immediately reduce, or gradually reduce. This is the great medicine, no longer confusedly practicing other treatments. Those who break through the Dharma, when practitioners are sick, observe the illness, whether it is caused by the body or by the mind. If it is a disease of the body, then the outer mountains and forests should all be diseases, and the dead should also be diseases. Corpses and mountains and forests have never been harmed, and it should be known that the body is not a disease. It is only because of the thoughts in the mind that one thinks there is this disease. Now observe the disease

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心不自不他四句叵得。非內非外畢竟清凈。心如虛空誰是于病。凈名云。非地大不離地大。非身合身相不可得故。非心合心如幻故。不得病心生。不得病心無生。亦生亦無生。非生非無生。單復具足皆如上破陰入中說。識通塞者。觀于病法。句句之中識諦緣度。觀病觀智句句識諦緣度。了了分明而無疑惑。解字非字知得知失例如上說也。道品調適者。若觀病是四大病是不凈。病若離四大病即是凈病非四大非離四大。病即非凈非不凈。有真非有非真。空假非空非假。枯榮非枯非榮。如是等義皆與身念處無二無別。如此病受非苦非樂。病之想行非我非無我。病心非常非無常。例如上義。三十七品于枕蓆間皆得成就。解苦無苦入清涼池。助道者。若修正觀未得差者。當借前來六種之治。正助合行尚能入道。何況身疾而不消除。作此觀時雖滯床枕深識次位。我觀病患道理宛然。如彼琉璃在深潭底。我此觀智但是名字。因疾未除果疾是分。若似解之位。因疾少輕道心轉熟。果疾猶重不免眾災。若入無生法忍。因疾雖盡猶有果疾。我今不應非位起慢。言我病行均彼上人。安忍者。但勤正助。莫為內外障緣阻礙休息。答正助稽留。疾成道廢。能安心在疾。不動不退所作辦也。設得病損行觀明凈。不生貪著莫起愛染。十法成就疾入法流

【現代漢語翻譯】 現代漢語譯本：『心不自不他四句叵得』，意思是說，心既不是自己產生的，也不是由他物產生的，這四種可能性都無法成立。『非內非外畢竟清凈』，心既不在內，也不在外，其本質是畢竟清凈的。『心如虛空誰是于病』，心就像虛空一樣，誰會認為虛空有病呢？ 《維摩詰經》說：『非地大不離地大』，不是地大，但也不離地大；『非身合身相不可得故』，不是身體的結合，因為身體的相狀是不可得的；『非心合心如幻故』，不是心的結合，因為心就像幻象一樣。『不得病心生』，不能因為生病而生起妄心；『不得病心無生』，也不能因為生病而認為心無生；『亦生亦無生』，既有生也有無生；『非生非無生』，非生也非無生。這些單句和複句都像前面破除五陰和十二入的論述一樣。 『識通塞者』，是指能夠認識通達與閉塞的人，要觀察生病的法則。在每一句中都要認識四諦（苦、集、滅、道）、十二因緣和六度（佈施、持戒、忍辱、精進、禪定、般若）。觀察疾病，觀察智慧，句句都要認識四諦、十二因緣和六度，要清清楚楚、明明白白，沒有疑惑。『解字非字知得知失』，理解文字的表面意思和深層含義，知道什麼是得到，什麼是失去，這些都像前面說的那樣。 『道品調適者』，是指用三十七道品來調和身心。如果觀察疾病是四大不調導致的，疾病是不清凈的；如果疾病離開了四大，疾病就是清凈的；疾病既不是四大，也不是離開四大，那麼疾病就既不是清凈的，也不是不清凈的；有真非有非真，空假非空非假，枯榮非枯非榮。這些道理都與身念處觀（四念處之一，觀察身體的真相）沒有兩樣。如此，病所帶來的感受，就非苦非樂；病所引起的想法和行為，就非我非無我；病的心念，就非常非無常。像上面所說的道理一樣，三十七道品在病榻之間都可以成就。理解了苦的本質，就沒有真正的苦，就能進入清涼的境界。 『助道者』，是指輔助修道的法門。如果修正觀后病情沒有好轉，就應該借用前面所說的六種方法來治療。正觀和輔助方法一起實行，尚且能夠入道，更何況是身體的疾病而不能消除呢？在做這種觀想的時候，雖然身體滯留在病床上，但要深刻地認識修行的次第和位次。我觀察病患的道理是清楚明白的，就像琉璃在深潭底部一樣。我現在的觀智只是一個名字，因為疾病還沒有消除，果報的疾病是必然的。如果相似地理解了修行的位次，因為疾病稍微減輕，道心就更加成熟，但果報的疾病仍然很重，不能免除各種災難。如果證入了無生法忍（對一切法不生不滅的真理的證悟），即使導致疾病的因已經消除，仍然會有果報的疾病。我現在不應該在沒有達到相應修行位次的時候就生起傲慢之心，說我的病行和那些上等修行人一樣。『安忍者』，是指能夠安忍的人，只要勤奮地修習正觀和輔助方法，不要因為內外的障礙和因緣而停止休息。如果正觀和輔助方法都停滯不前，疾病就會加重，修道就會廢棄。能夠安心於疾病，不為所動，不退縮，所做的事情就能辦成。即使生病損害了修行，觀想仍然要保持明凈，不要生起貪戀和執著，不要產生愛染之心。如果能成就這十種法，就能迅速地進入佛法的河流。

【English Translation】 English version: 『The mind is not self-caused, not other-caused, these four statements are untenable.』 This means that the mind is neither produced by itself nor by other things; all four possibilities are invalid. 『Neither internal nor external, ultimately pure,』 the mind is neither inside nor outside; its essence is ultimately pure. 『The mind is like empty space; who would consider it sick?』 The mind is like empty space; who would think that empty space is sick? The 『Vimalakirti Sutra』 says: 『Not the earth element, yet not apart from the earth element』; 『Not the union of the body, because the characteristics of the body are unattainable』; 『Not the union of the mind, because the mind is like an illusion.』 『Do not let a diseased mind arise because of illness』; 『Do not think that the mind is unborn because of illness』; 『Both born and unborn』; 『Neither born nor unborn.』 These single and compound sentences are like the previous discussions on breaking through the five skandhas (form, feeling, perception, mental formations, consciousness) and the twelve entrances (the six sense organs and their corresponding objects). 『Those who understand obstruction and openness』 refers to those who can recognize and understand what is unobstructed and what is obstructed. One must observe the laws of illness. In each sentence, one must recognize the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, the path to the cessation of suffering), the Twelve Links of Dependent Origination, and the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom). Observe the illness, observe wisdom; in each sentence, recognize the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Paramitas. Be clear and distinct, without doubt. 『Understanding the letter and the non-letter, knowing gain and loss』 means understanding the surface meaning and the deeper meaning of the words, knowing what is gained and what is lost, as mentioned earlier. 『Those who harmonize the qualities of the path』 refers to using the Thirty-Seven Factors of Enlightenment to harmonize body and mind. If one observes that illness is caused by the imbalance of the four elements (earth, water, fire, wind), then the illness is impure. If the illness is separated from the four elements, then the illness is pure. If the illness is neither the four elements nor separated from the four elements, then the illness is neither pure nor impure. There is truth, yet not truth; emptiness and provisionality, yet not emptiness and provisionality; withered and flourishing, yet not withered and flourishing. These principles are no different from the contemplation of the body in the Four Foundations of Mindfulness (contemplation of the body, feelings, mind, and phenomena). Thus, the feelings brought about by illness are neither suffering nor pleasure; the thoughts and actions caused by illness are neither self nor non-self; the mind of illness is neither permanent nor impermanent. Like the principles mentioned above, the Thirty-Seven Factors of Enlightenment can all be achieved on the sickbed. Understanding the essence of suffering, there is no real suffering, and one can enter a state of coolness. 『Those who assist the path』 refers to the methods that assist in cultivation. If the illness does not improve after practicing right contemplation, one should borrow the six methods mentioned earlier for treatment. If right contemplation and auxiliary methods are practiced together, one can still enter the path, let alone eliminate physical illness? When doing this contemplation, although the body remains on the sickbed, one must deeply recognize the order and position of practice. My observation of the principles of illness is clear and distinct, like crystal at the bottom of a deep pool. My current wisdom of contemplation is just a name, because the illness has not been eliminated, and the illness of karmic retribution is inevitable. If one similarly understands the position of practice, because the illness is slightly alleviated, the mind of the path becomes more mature, but the illness of karmic retribution is still heavy, and one cannot avoid various disasters. If one enters the forbearance of non-birth (the realization of the truth that all dharmas are neither born nor destroyed), even if the cause of the illness has been eliminated, there will still be the illness of karmic retribution. I should not now, without reaching the corresponding position of practice, give rise to arrogance and say that my practice of illness is the same as those superior practitioners. 『Those who are patient』 refers to those who can be patient. As long as one diligently practices right contemplation and auxiliary methods, one should not stop resting because of internal and external obstacles and conditions. If both right contemplation and auxiliary methods stagnate, the illness will worsen, and the cultivation of the path will be abandoned. Being able to be at peace with illness, unmoved, unretreating, one can accomplish what needs to be done. Even if illness damages practice, contemplation should still be kept clear and pure, without giving rise to greed and attachment, without generating love and defilement. If one can accomplish these ten dharmas, one can quickly enter the stream of the Dharma.

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。是名病患境修大乘觀獲無生忍得一大車。例前可知(云云)。

○第四觀業相境者。行人無量劫來所作善惡諸業。或已受報或未受報。若平平運心相則不現。今修止觀能動諸業。故善惡相現。疑者言。大乘平等何相可論。今言不爾。祇由平等鏡凈故諸業像現。光明雲。將證十地相皆前現。阿含云。將證初果八十八頭蛇于其前死。大小兩乘相文甚多。又法華云。深達罪福相遍照於十方。罪福祇是善惡業耳。凈名云。于第一義而不動善能分別諸法相。故汝難非也。明業相為四。一相發因緣。二正發相。三料簡。四止觀。因緣者。有內有外。內者。止觀研心。心漸明凈照諸善惡。或可以止止惡惡方欲滅。以觀觀善善方欲生。或可以止止惡惡因靜生。以觀觀善善因觀滅。無量業相出止觀中。如鏡被磨萬像自現。外者。諸佛慈悲常應一切。眾生無機不能得睹。以止觀力能感諸佛。示善惡禪諸業則現。如持花鬘示于大眾。是名內外因緣。若得此意。細判罪福皁白無濫。堪為方等師調伏於他。今但研心止觀令業謝行成。一心取道何用曲辨相耶。二明業相發者。發無前後且逐語便先明善發。其相有六。一報果相現。二習因相現。三報前現習后現。四習前現報后現。五習報俱時現。六前後不定。諸業現時參差萬品。識此六意分別

【現代漢語翻譯】 這是名為病患境修習大乘觀，獲得無生法忍，得到一大車（比喻）。如同之前所說的那樣可以理解（不再贅述）。

第四是觀察業相境。修行人無量劫以來所造作的善業和惡業，有的已經受報，有的尚未受報。如果心平穩執行，這些業相就不會顯現。現在修習止觀，能夠觸動各種業力，所以善惡之相就會顯現。有人懷疑說：『大乘講求平等，有什麼相可以討論呢？』現在說並非如此。正因為平等之鏡清凈，所以各種業的影像才會顯現。《光明經》說：『將要證得十地菩薩果位時，各種相都會在之前顯現。』《阿含經》說：『將要證得初果時，八十八頭蛇會在他面前死去。』大小乘經典中關於這種現象的記載非常多。而且《法華經》說：『深刻通達罪業和福業的真相，普遍照亮十方世界。』罪業和福業就是善業和惡業。《維摩詰經》說：『處於第一義諦而不動搖，卻能善於分別各種法的相狀。』所以你的疑問是不對的。

闡明業相，分為四個方面：一是業相發起的因緣，二是正式發起的相狀，三是分類簡別，四是止觀的應用。因緣有內在的因緣和外在的因緣。內在的因緣是：通過止觀來研究內心，心逐漸明凈，照見各種善惡。或者可以用止來止息惡業，惡業將要滅除；用觀來觀察善業，善業將要生起。或者可以用止來止息惡業，惡業因為靜止而生起；用觀來觀察善業，善業因為觀照而滅除。無量的業相在止觀中顯現，就像鏡子被磨亮，各種影像自然顯現。外在的因緣是：諸佛的慈悲經常回應一切眾生，但眾生沒有機緣就不能得見。通過止觀的力量能夠感應諸佛，顯示善惡的禪定，各種業力就會顯現，就像拿著花鬘展示給大眾。這就是內外因緣。如果理解了這個意思，就能仔細判斷罪業和福業，黑白分明，不會混淆，可以成為方等部的導師，調伏他人。現在只要研究內心，修習止觀，使業障消除，修行成就，一心求取道果，何必費力去辨別各種業相呢？

二是闡明業相的顯發。顯發沒有前後順序，姑且順著文句的方便，先說明善業的顯發。善業的相狀有六種：一是報果相顯現，二是習因相顯現，三是報果先顯現而習因后顯現，四是習因先顯現而報果后顯現，五是習因和報果同時顯現，六是前後不定。各種業力顯現時，呈現出參差不齊的萬種形態。認識這六種情況，才能分別。

【English Translation】 This is called cultivating the Mahayana contemplation in the realm of illness, attaining the patience of non-origination, and obtaining a great vehicle (metaphor). It can be understood as before (no further details).

Fourth is observing the realm of karma appearances. The good and evil karmas that practitioners have created over countless kalpas, some have already received retribution, and some have not yet received retribution. If the mind operates smoothly, these karma appearances will not appear. Now, cultivating cessation and contemplation (止觀, Zhiguan) can activate various karmic forces, so the appearances of good and evil will appear. Someone may doubt and say: 'Mahayana emphasizes equality, what appearances can be discussed?' Now it is said that this is not the case. It is precisely because the mirror of equality is pure that the images of various karmas appear. The Golden Light Sutra (光明經, Guangming Jing) says: 'When about to attain the stage of the Tenth Ground Bodhisattva, various appearances will appear beforehand.' The Agama Sutra (阿含經, Ahan Jing) says: 'When about to attain the first fruit, eighty-eight-headed snakes will die in front of him.' There are many records of this phenomenon in both Hinayana and Mahayana scriptures. Moreover, the Lotus Sutra (法華經, Fahua Jing) says: 'Deeply understand the truth of sins and blessings, and universally illuminate the ten directions.' Sins and blessings are just good and evil karmas. The Vimalakirti Sutra (維摩詰經, Weimojie Jing) says: 'Being in the first principle without moving, yet being able to skillfully distinguish the appearances of all dharmas.' Therefore, your question is incorrect.

Clarifying karma appearances is divided into four aspects: first, the causes and conditions for the arising of karma appearances; second, the formal arising of appearances; third, classification and differentiation; and fourth, the application of cessation and contemplation. Causes and conditions include internal causes and conditions and external causes and conditions. The internal cause is: through cessation and contemplation to study the mind, the mind gradually becomes clear, illuminating various good and evil. Or one can use cessation to stop evil karma, and evil karma is about to be eliminated; use contemplation to observe good karma, and good karma is about to arise. Or one can use cessation to stop evil karma, and evil karma arises because of stillness; use contemplation to observe good karma, and good karma is eliminated because of contemplation. Countless karma appearances appear in cessation and contemplation, just like a mirror being polished, and various images naturally appear. The external cause is: the compassion of all Buddhas constantly responds to all sentient beings, but sentient beings cannot see it without opportunity. Through the power of cessation and contemplation, one can resonate with all Buddhas, display the samadhi of good and evil, and various karmic forces will appear, just like holding a flower garland and showing it to the public. These are the internal and external causes and conditions. If you understand this meaning, you can carefully judge sins and blessings, distinguish black and white clearly, and will not be confused, and can become a teacher of the Vaipulya (方等, Fangdeng) school, subduing others. Now, just study the mind, cultivate cessation and contemplation, eliminate karmic obstacles, achieve cultivation, and single-mindedly seek the fruit of the path, why bother to distinguish various karma appearances?

Second is to clarify the manifestation of karma appearances. There is no order of precedence in manifestation, so let's explain the manifestation of good karma first for the convenience of the text. There are six types of appearances of good karma: first, the appearance of retribution fruit; second, the appearance of habitual cause; third, the retribution fruit appears first and the habitual cause appears later; fourth, the habitual cause appears first and the retribution fruit appears later; fifth, the habitual cause and the retribution fruit appear simultaneously; sixth, the order is uncertain. When various karmic forces appear, they present a variety of uneven forms. Only by recognizing these six situations can one distinguish.

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無謬。云何名習因習果。阿毗曇人云。習因是自分因。習果是依果。又習名習續。自分種子相生。后念心起習續於前。前念為因后念為果。此義通三性。論家但在善惡無記無習續也。報因報果者。此就異世。前習因習果皆名報因。此因牽來果故以報目之。名為報因。后受五道身即是報果也。就今果報身上覆起善惡習續。習因習果總望前世此習續是果。若望後世此習續是因。數家明報得鴿雀身是報果。多淫是習果。論家鴿身及多淫俱是報果。淫由貪起。貪是習果。又今生煩惱起名習因。成業即報因。後生起煩惱名習果。苦痛名報果。若坐禪中但見諸相此名報果相現。由昔因故亦得言報因。又能起因牽於後報互受名耳。今但判為報果相也。若於坐中不見諸相。郁爾起心是發習因能牽來果故。亦得名習果酬昔因故。互受其名。今但判為習因也。善相眾多且約六度。檀相發者。若於坐中忽見福田勝境三寶形像。聖眾大德父母師僧。有行之人。受己供養。或見悲田受供養。或見兩田雖不受供養而皆歡喜。或不見諸田受與不受。但見所施具羅列布滿。或不見施物但見凈地。或表今生施報相。或表昔生施報相。或見好行檀人。來至其前稱讚檀舍。如是等事皆是報果發相。次都不見諸相。但心郁然欲行惠施恭敬供養三寶父母師僧。或悲

【現代漢語翻譯】 無謬（音譯，意為沒有錯誤）。什麼叫做習因習果？阿毗曇人（佛教部派之一）說：『習因是自分因，習果是依果。』又，『習』的意思是『習續』，即相似的種子相續產生。前一念心的生起，后一念心相續於前一念心。前一念心是因，后一念心是果。』這個道理適用於三種性質（善、惡、無記）。論師認為只有善、惡、無記才有習續。報因報果，指的是來世。前面所說的習因習果都叫做報因，因為這個因牽引來果，所以用『報』來稱呼它，叫做報因。後來所受的五道之身就是報果。在今生的果報之身上，又生起善惡的習續。習因習果總的來說是相對於前世而言，這個習續是果。如果相對於後世而言，這個習續就是因。數論派認為，得到鴿子或麻雀的身體是報果，多淫是習果。論師認為，鴿子身和多淫都是報果。淫慾由貪慾而起，貪慾是習果。又，今生煩惱的生起叫做習因，成就業力就是報因，後世生起煩惱叫做習果，苦痛叫做報果。如果在坐禪中只見到各種景象，這叫做報果相的顯現，因為過去的原因，也可以說是報因。又，能夠生起因，牽引到後來的果報，互相承受其名。現在只判斷為報果相。如果在坐禪中沒有見到各種景象，心中鬱悶地生起念頭，這是發起習因，能夠牽引來果，也可以說是習果，酬償過去的原因。互相承受其名，現在只判斷為習因。善相有很多，暫且就六度（佈施、持戒、忍辱、精進、禪定、智慧）來說。佈施之相的顯現：如果在坐禪中忽然見到福田（能生福報的田地，如佛、法、僧三寶），殊勝的境界，三寶的形像，聖眾大德，父母師僧，有修行的人，接受自己的供養；或者見到悲田（值得悲憫的田地，如貧窮困苦之人）接受供養；或者見到兩種田地雖然沒有接受供養，但都非常歡喜；或者沒有見到各種田地接受或不接受供養，只見到所施捨的物品羅列布滿；或者沒有見到施捨的物品，只見到清凈的土地；或者顯示今生布施的果報之相，或者顯示過去生布施的果報之相；或者見到喜歡行佈施的人來到自己面前，稱讚佈施舍財的行為。這些事情都是報果顯現的相。其次，完全沒有見到各種景象，但心中鬱悶地想要行惠施，恭敬供養三寶、父母、師僧，或者悲憫他人。

【English Translation】 Wu Miu (transliteration, meaning without error). What is called 'habitual cause and habitual effect'? The Abhidharma scholars (one of the Buddhist schools) say: 'Habitual cause is the self-nature cause, and habitual effect is the dependent effect.' Also, 'habit' means 'habitual continuation,' that is, similar seeds continue to arise. The arising of the previous thought-moment, the subsequent thought-moment continues from the previous thought-moment. The previous thought-moment is the cause, and the subsequent thought-moment is the effect.' This principle applies to the three natures (good, evil, and neutral). The commentators believe that only good, evil, and neutral have habitual continuation. Retributive cause and retributive effect refer to the next life. The habitual cause and habitual effect mentioned earlier are all called retributive causes because this cause leads to the effect, so it is called 'retribution,' and it is called retributive cause. The five paths of existence received later are the retributive effects. On the body of the retributive effect in this life, good and evil habitual continuations arise again. Habitual cause and habitual effect are generally relative to the previous life, and this habitual continuation is the effect. If it is relative to the next life, this habitual continuation is the cause. The Samkhya school believes that obtaining the body of a pigeon or sparrow is a retributive effect, and excessive lust is a habitual effect. The commentators believe that the pigeon body and excessive lust are both retributive effects. Lust arises from greed, and greed is a habitual effect. Also, the arising of afflictions in this life is called habitual cause, the accomplishment of karma is the retributive cause, the arising of afflictions in the next life is called habitual effect, and suffering is called retributive effect. If one only sees various phenomena in meditation, this is called the manifestation of the retributive effect, and because of past causes, it can also be said to be a retributive cause. Also, it can generate a cause that leads to later retribution, and they mutually receive their names. Now it is only judged as the appearance of the retributive effect. If one does not see various phenomena in meditation, and a thought arises in a depressed mood, this is to initiate a habitual cause, which can lead to the effect, and it can also be said to be a habitual effect, repaying the past cause. They mutually receive their names, and now it is only judged as a habitual cause. There are many good signs, let's talk about the Six Perfections (Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), and Prajñā (wisdom)) for the time being. The manifestation of the sign of generosity: If one suddenly sees the field of merit (a field that generates merit, such as the Three Jewels of Buddha, Dharma, and Sangha), a supreme realm, the images of the Three Jewels, holy assemblies and virtuous people, parents, teachers, and monks, people who practice, receiving one's offerings in meditation; or see the field of compassion (a field worthy of compassion, such as the poor and suffering) receiving offerings; or see the two fields, although they do not receive offerings, they are all very happy; or do not see various fields receiving or not receiving offerings, but only see the items donated are arranged and filled; or do not see the items donated, but only see the pure land; or show the sign of the retributive effect of generosity in this life, or show the sign of the retributive effect of generosity in the past life; or see people who like to practice generosity come to one's presence and praise the act of giving alms. These things are all signs of the manifestation of the retributive effect. Secondly, one does not see various phenomena at all, but one's heart is depressed and wants to practice generosity, respectfully make offerings to the Three Jewels, parents, teachers, and monks, or have compassion for others.

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傷貧苦而欲救濟。或於檀施法門通達偏自明瞭。如是等心皆是習因發相。或先起此心卻見報相。或先見報相卻發此心。或俱發或不定發。可以意知。戒相發時亦有六意。若見十師衣缽壇場羯磨歡喜愛念。或雖不見此相。而見自身衣裳凈潔威儀蓋眾。又見常持戒人面目光澤。舉動安詳來稱讚戒。如是等相皆是持戒報果發也。或時皆不見此相郁然持戒心生。自言戒凈篇聚不足可持。或欲匡正諸破戒者皆令如法。自解律文精通戒部。是為習因發相。或先後俱雜可以意知。忍相發者。或見能忍人。或見身行忍事。或自見其身端正凈潔手腳嚴整。世所希有。或見端正忍人來稱讚忍。是忍報果相。或直髮忍心。又解忍法門。是名忍習因發相。前後俱雜可以意知。精進相者。或見精進人。或見己精進事。見身多氣力盛壯英雄。或見常行精進人晝夜無廢稱讚精進。是進報果相。或不見相但發精進心。初中后夜不自惜身。或通達精進法門。是名精進習因相。前後俱雜可以意知。禪相者后境中廣說。智慧相者菩薩境中當廣說。六度習報既有六種。一切善法亦如是。若細尋此法。逾久逾明。不煩多說亦不得多說。面受口決隨意廣論。諸方等師相傳云。負三寶物其相現時決應須償。南嶽師云。若自有物償者善。若自無物慾廢行法四方馳求。此有

【現代漢語翻譯】 傷憫貧窮困苦而想要救濟他們。或者對於佈施的法門通達並且偏頗地自以為明瞭。像這樣的心都是由習氣因緣而引發的表相。或者先發起這樣的心，然後見到相應的果報表相；或者先見到果報表相，然後才發起這樣的心；或者同時發起；或者不確定何時發起。這些都可以通過意念來了解。戒相（Śīla-lakṣaṇa，持戒的表相）顯現的時候也有六種情況。如果見到十位律師的衣缽、壇場、羯磨（Karma，業），心生歡喜愛念；或者即使沒有見到這些表相，卻見到自身衣裳乾淨整潔，威儀超過眾人；又見到經常持戒的人面色光澤，舉止安詳，並且來稱讚持戒。像這樣的表相都是持戒的果報顯現。或者有時完全沒有見到這些表相，卻突然生起持戒的心，並且自認為戒律清凈，只是篇章聚類還不夠完備，可以繼續受持；或者想要匡正那些破戒的人，使他們都能夠如法；自己能夠理解律文，精通戒律部分。這是因為習氣因緣而引發的表相。或者先後夾雜，可以通過意念來了解。忍相（Kṣānti-lakṣaṇa，忍辱的表相）顯現的時候，或者見到能夠忍辱的人，或者見到正在做忍辱的事情，或者自己見到自身端正凈潔，手腳嚴整，世間罕見；或者見到端正的能夠忍辱的人來稱讚忍辱，這是忍辱的果報表相。或者直接發起忍辱的心，又理解忍辱的法門，這叫做忍辱的習氣因緣而引發的表相。前後夾雜，可以通過意念來了解。精進相（Vīrya-lakṣaṇa，精進的表相）顯現的時候，或者見到精進的人，或者見到自己精進的事情，見到身體多力氣盛壯英雄，或者見到經常行精進的人晝夜不停歇地稱讚精進，這是精進的果報表相。或者沒有見到這些表相，但卻發起精進的心，初夜、中夜、后夜都不愛惜自身；或者通達精進的法門，這叫做精進的習氣因緣表相。前後夾雜，可以通過意念來了解。禪相（Dhyāna-lakṣaṇa，禪定的表相）在後面的境界中會詳細說明。智慧相（Prajñā-lakṣaṇa，智慧的表相）在菩薩的境界中應當詳細說明。六度（Pāramitā，六度）的習氣果報既然有六種，一切善法也是這樣。如果仔細尋思這個法，越久越明白。不煩瑣多說，也不可以多說。當面接受口頭傳授，隨意廣泛討論。各地的方等師（Vaipulya-ācārya，弘揚方等經典的法師）相傳：如果虧欠了三寶（Triratna，佛法僧）的財物，其表相顯現的時候，一定要償還。南嶽慧思禪師說：如果自己有財物償還，那是最好的。如果自己沒有財物，想要廢棄修行，四處奔波尋求，這就有問題了。

【English Translation】 Feeling compassion for the poor and wanting to help them. Or being well-versed in the Dharma gate of generosity (Dāna) and biasedly considering oneself enlightened. Such states of mind are all manifestations arising from habitual causes. Or first, this mind arises, and then one sees the corresponding retributive signs; or first, one sees the retributive signs, and then this mind arises; or they arise simultaneously; or they arise at uncertain times. These can be understood through intention. When the signs of precepts (Śīla-lakṣaṇa) arise, there are also six aspects. If one sees the robes and bowls, the altar, and the Karma (Karma) of ten preceptors, and one feels joy and love; or even if one does not see these signs, one sees that one's own clothes are clean and tidy, and one's demeanor surpasses the crowd; and one sees that those who constantly uphold the precepts have radiant faces and peaceful movements, and they come to praise the precepts. Such signs are all manifestations of the retributive fruit of upholding the precepts. Or sometimes, without seeing any of these signs, the mind of upholding the precepts suddenly arises, and one says that one's precepts are pure, but the collections of chapters are not complete enough to uphold; or one wants to correct those who have broken the precepts, so that they can all be in accordance with the Dharma; one can understand the texts of the Vinaya and be proficient in the sections on precepts. This is a manifestation arising from habitual causes. Or they may be mixed in sequence, which can be understood through intention. When the signs of patience (Kṣānti-lakṣaṇa) arise, one may see someone who is patient, or see someone performing acts of patience, or one may see that one's own body is upright, clean, and pure, and one's hands and feet are well-ordered, which is rare in the world; or one may see an upright and patient person coming to praise patience, which is a sign of the retributive fruit of patience. Or one may directly generate the mind of patience and understand the Dharma gate of patience, which is called a manifestation arising from the habitual cause of patience. They may be mixed in sequence, which can be understood through intention. When the signs of diligence (Vīrya-lakṣaṇa) arise, one may see a diligent person, or see one's own diligent deeds, see that one's body has much energy and is strong and heroic, or see that a person who constantly practices diligence praises diligence day and night without ceasing, which is a sign of the retributive fruit of diligence. Or without seeing these signs, one may simply generate the mind of diligence, not cherishing oneself in the early, middle, and late nights; or one may understand the Dharma gate of diligence, which is called a sign of the habitual cause of diligence. They may be mixed in sequence, which can be understood through intention. The signs of meditation (Dhyāna-lakṣaṇa) will be discussed in detail in the later realms. The signs of wisdom (Prajñā-lakṣaṇa) should be discussed in detail in the realm of Bodhisattvas. Since the habitual retribution of the six perfections (Pāramitā) has six aspects, all good Dharmas are also like this. If one carefully contemplates this Dharma, it will become clearer over time. It is not necessary to say too much, nor can one say too much. Receive oral instructions face to face and discuss them widely at will. The Vaipulya-ācāryas (Vaipulya-ācārya) in various places have passed down the tradition: if one owes the Three Jewels (Triratna) anything, when the signs appear, one must definitely repay it. Master Huisi of Nanyue said: If one has one's own property to repay, that is the best. If one does not have one's own property and wants to abandon practice and run around seeking it, there is a problem.

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二義。眾生昔罪何量。負貸三寶非止一條。如羅漢先直取道未遑償業。故名抵責。行者若廢道場而行乞丐。紛動數年豈非魔事。今且未償。但決志修行諸佛實法展我成立。成者。待破煩惱入無生忍。於法身地廣供養一切三寶。還入生死以償眾生。菩薩爾時不名抵責。立者。待功夫著滿名行豎立。果報自至時當償三寶。非是抵負不作償心。小乞申延期于展立耳此豈非好事。若廢行法出於道場。此決須償。不得讀誦聽學營私眾務。決應方便求財償之。此釋與優婆塞戒經同。經云。若負三寶物人正事修道。欲求須陀洹乃至阿羅漢者。則不須償也。不學道應急償也。阿羅漢人若用佛物此則無罪。次明惡相者。諸惡甚多且約六蔽。於一一蔽皆有六意。慳蔽相者。若見三寶師僧父母。或形容憔悴或裸袒。或衣裳藍縷。或飢餓惙然。寺宇空荒。或見一切物皆被守護封緘閉塞。與前為異。前人對物歡喜。今見乞人對物瞋詬。前物表施具今物表慳具。或見慳人來至其前。是名慳蔽報果發相。具有六種。例前可知(云云)。破戒相者。若見三寶形像師僧尊長及以父母。頭首斷絕地陷不勝。或身體破裂鞭打苦惱。或見身首異處寺舍零落。或見父母詬罵三寶呵責。或見喜殺屠兒來住其前。又惡禽毒蟲緣其身首。皆是瞋蔽報相也。亦有六意例前(

【現代漢語翻譯】 現代漢語譯本 二義。眾生往昔所造罪業數之不盡，虧欠三寶的債務也不止一兩條。譬如阿羅漢先前只顧證悟，沒有來得及償還業債，所以叫做『抵責』（暫時抵押）。修行人如果荒廢道場而四處乞討，多年奔波擾動，這難道不是魔事嗎？現在姑且不算償還，但要立下決心修行諸佛真實之法，展現我的成立。所謂『成』，是說等到破除煩惱，證入無生法忍，在法身之地廣泛供養一切三寶，再回到生死輪迴中去償還眾生。菩薩那時就不叫做『抵責』。所謂『立』，是說等到功夫純熟，就叫做『行』的豎立，果報自然到來，到那時自然會償還三寶，而不是抵賴不還，心存僥倖。小小的乞討只是爲了延緩時間，以便更好地展現成立，這難道不是好事嗎？如果荒廢修行正法，離開道場，這肯定是必須償還的。不得閱讀經書、聽聞佛法、經營私事俗務，一定要想辦法求財償還。這個解釋與《優婆塞戒經》相同。《經》中說，如果欠了三寶的財物，但爲了認真修道，想要證得須陀洹（Sotapanna，入流果）乃至阿羅漢（Arhat，無學果），那麼就不需要償還。如果不學道，就應該儘快償還。阿羅漢如果使用佛物，這則沒有罪過。 接下來闡明惡相。各種惡相非常多，這裡只概括六蔽（六種障礙修行的煩惱）。在每一種蔽障中，都有六種含義。慳吝蔽障的相狀是：如果見到三寶、師僧、父母，或者形容憔悴，或者赤身裸體，或者衣衫襤褸，或者飢餓困頓，寺廟空曠荒涼，或者見到一切財物都被守護封鎖，與之前的情況相反。之前的人對財物歡喜施捨，現在見到乞討的人就生氣謾罵。之前的財物代表施捨的器具，現在的財物代表慳吝的器具。或者見到慳吝的人來到面前，這叫做慳吝蔽障的報果顯現之相，具有六種，與之前的情況類似（不再贅述）。破戒相的相狀是：如果見到三寶的形像、師僧、尊長以及父母，頭首斷裂，身體塌陷無法支撐，或者身體破裂，遭受鞭打苦惱，或者見到身首異處，寺廟房屋零落，或者見到父母謾罵三寶，呵責僧人，或者見到喜歡殺生的屠夫來到面前，又有惡禽毒蟲纏繞他們的身首，這些都是嗔恚蔽障的報應之相。也有六種含義，與之前的情況類似（不再贅述）。

【English Translation】 English version The second meaning. The amount of past sins of sentient beings is immeasurable, and the debts owed to the Three Jewels are more than just one or two. For example, an Arhat (Arhat, one who is worthy) may have been focused on attaining enlightenment and did not have time to repay karmic debts, so it is called 'Di Ze' (temporary mortgage). If a practitioner abandons the monastery and goes begging everywhere, wandering and causing disturbances for many years, isn't this the work of Mara (Mara, demon)? For now, let's not talk about repayment, but one must resolve to practice the true Dharma of all Buddhas and demonstrate my establishment. 'Cheng' (establishment) means waiting until one breaks through afflictions and enters the stage of non-origination forbearance (Wu Sheng Fa Ren, the patient acceptance of non-birth), making extensive offerings to all the Three Jewels in the Dharmakaya (Dharmakaya, the body of the Dharma) realm, and then returning to the cycle of birth and death to repay sentient beings. At that time, a Bodhisattva (Bodhisattva, an enlightened being) is not called 'Di Ze'. 'Li' (standing) means waiting until the effort is complete, which is called the standing of 'practice'. The karmic reward will naturally come, and at that time, one will naturally repay the Three Jewels, rather than denying the debt and hoping to avoid repayment. A small amount of begging is just to delay the time in order to better demonstrate establishment. Isn't this a good thing? If one abandons the practice of the Dharma and leaves the monastery, this must be repaid. One must not read scriptures, listen to the Dharma, or engage in private affairs and worldly matters. One must find a way to seek wealth to repay it. This explanation is the same as the Upasaka Precept Sutra (Upasaka Precept Sutra, a sutra about the precepts for lay Buddhists). The Sutra says, 'If one owes the Three Jewels money, but is earnestly practicing the Dharma, wanting to attain Sotapanna (Sotapanna, stream-enterer) or even Arhat, then one does not need to repay it.' If one does not study the Dharma, one should repay it as soon as possible. If an Arhat uses the property of the Buddha, then there is no sin. Next, explaining the evil signs. There are many kinds of evil signs, but here we only summarize the six obscurations (six afflictions that hinder practice). In each obscuration, there are six meanings. The signs of stinginess obscuration are: if one sees the Three Jewels, teachers, Sangha (Sangha, monastic community), parents, or they are haggard, naked, or in tattered clothes, or hungry and exhausted, the temple is empty and desolate, or one sees that all property is guarded and sealed, which is the opposite of the previous situation. Previously, people were happy to give away property, but now they get angry and scold when they see beggars. The previous property represents the tools of giving, and the current property represents the tools of stinginess. Or if one sees a stingy person coming before them, this is called the manifestation of the karmic result of stinginess obscuration, which has six kinds, similar to the previous situation (no longer elaborated). The signs of breaking precepts are: if one sees the images of the Three Jewels, teachers, Sangha, elders, and parents, their heads are broken, their bodies are collapsing and unable to support themselves, or their bodies are broken, suffering from whipping, or one sees their heads and bodies in different places, the temples and houses are dilapidated, or one sees parents scolding the Three Jewels and rebuking the monks, or one sees a butcher who likes to kill coming before them, and there are evil birds and poisonous insects纏繞纏繞 their heads and bodies, these are all signs of the retribution of anger obscuration. There are also six meanings, similar to the previous situation (no longer elaborated).

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云云)。若見不凈屎尿死屍臭物當道。深水橫路行不得前。或見交昔淫人。又示不凈相穢惡可恥。或見己身身體臭處。或見多淫人來說放逸事。或見禽獸人等交。此皆是淫罪報相。亦有六意(云云)。若見一生所盜物處。所盜物主來瞋詬縛切此物。或見好盜人來勸說盜事。皆是盜相果報也。六意例前(云云)。若見父母師僧及外人。諍計瞋毒種種間構誹謗於己或見多口過人來。即是口四過報果相。六種(云云)。或見醉人吐臥狼藉。或見己身沉昏等。皆是飲酒報果相。亦六意。是等皆是破戒蔽報果相也。餘四蔽例此可知。故不委記(云云)。複次內心苦痛是殺習。內心沉重是盜習。內心煩躁是淫習。俱有是等分習。三料簡善惡相現為障不同或非障而障。障而非障。障非障俱障。障非障俱不障。非障而障者。若人先發善相當時歡喜。後起愛慢輕忽於他。恃此證相作貢高本。漸染名利過患轉生。心退法壞舍戒還俗。無惡不造。豈非初因不障之善。后致大障之惡耶。障而非障者。如先發惡相慚愧怖畏。勤懺此惡。斷相續心永不起罪。勤行眾善至辦大事。豈非初因於障后致不障耶。俱障俱不障例可知(云云)。若非障而障者。此是善將滅而相現。此善滅表惡生。若障非障者。此是惡將滅而相現。此惡表善生。若障不障俱不障者

【現代漢語翻譯】 現代漢語譯本：如果看到不乾淨的屎尿、死屍等發出臭味的東西在路上，或者看到深水阻路無法前進，或者看到男女交合的淫穢之人，又顯示出不乾淨、污穢、可恥的景象，或者看到自己的身體散發臭味，或者看到很多淫蕩之人來說放縱之事，或者看到禽獸與人交合，這些都是犯淫罪的果報之相，也有六種含義（如前所述）。如果看到一生中所盜之物的場所，被盜之物的主人前來嗔罵、捆綁、責打此物，或者看到喜歡偷盜的人來勸說偷盜之事，這些都是偷盜的果報之相。六種含義與前文相同（如前所述）。如果看到父母、師父、僧人以及外人，爭吵、算計、嗔恨、惡毒，種種離間、誹謗自己，或者看到很多喜歡說人過失的人，這就是犯口四過的果報之相，有六種（如前所述）。或者看到醉酒之人嘔吐、倒臥，一片狼藉，或者看到自己昏沉等，這些都是飲酒的果報之相，也有六種含義。這些都是破戒的果報之相。其餘四種遮蔽之罪，可以依此類推得知，故不詳細記載（如前所述）。再次，內心苦痛是殺生的習氣，內心沉重是偷盜的習氣，內心煩躁是淫慾的習氣，都具有這些等分的習氣。三種情況簡要說明：善惡之相顯現為障礙，各有不同，或者非障礙而成為障礙，或者是障礙而非障礙，或者是障礙又非障礙，或者是既非障礙也非非障礙。什麼是非障礙而成為障礙呢？如果有人先顯現善相，當時心生歡喜，後來生起驕慢，輕視他人，仗恃這種證悟之相而貢高自大，逐漸沾染名利，過患轉生，心退失，佛法敗壞，捨棄戒律還俗，無惡不作。這難道不是最初不成為障礙的善，後來導致成為巨大障礙的惡嗎？什麼是障礙而非障礙呢？如果先顯現惡相，心生慚愧、恐懼，勤奮懺悔這種惡業，斷絕相續之心，永遠不再起罪業，勤奮修行各種善事，最終成就大事。這難道不是最初成為障礙，後來導致不成為障礙嗎？既是障礙又非障礙，以及既非障礙也非非障礙的情況，可以依此類推得知（如前所述）。如果是非障礙而成為障礙，這是善將要滅盡而顯現的相，這種善的滅盡預示著惡的產生。如果是障礙而非障礙，這是惡將要滅盡而顯現的相，這種惡的滅盡預示著善的產生。如果是障礙不障礙都不障礙，這是……

【English Translation】 English version: If one sees unclean things like feces, urine, dead bodies emitting foul odors on the road, or deep water blocking the way forward, or sees lewd people engaging in intercourse, and displays of uncleanliness, filth, and shamefulness, or sees one's own body emitting foul odors, or sees many lewd people talking about indulgent matters, or sees animals and humans copulating, these are all signs of the karmic retribution for the sin of lust, and also have six meanings (as mentioned before). If one sees the place where things were stolen in one's lifetime, and the owner of the stolen goods comes to scold, bind, and beat the object, or sees a person who likes to steal come to encourage theft, these are all signs of the karmic retribution for theft. The six meanings are the same as before (as mentioned before). If one sees parents, teachers, monks, and outsiders arguing, scheming, being angry, malicious, and engaging in various forms of discord and slander against oneself, or sees many people who like to talk about the faults of others, this is the karmic retribution for the four verbal transgressions, and there are six types (as mentioned before). Or if one sees drunken people vomiting and lying in disarray, or sees oneself in a state of drowsiness, these are all signs of the karmic retribution for drinking alcohol, and also have six meanings. These are all signs of the karmic retribution for breaking precepts. The remaining four obscurations can be understood by analogy, so they are not recorded in detail (as mentioned before). Furthermore, inner suffering is the habit of killing, inner heaviness is the habit of stealing, and inner restlessness is the habit of lust. All have these equal shares of habits. Three situations are briefly explained: the appearance of good and evil signs as obstacles differs, or it is a non-obstacle that becomes an obstacle, or it is an obstacle that is not an obstacle, or it is both an obstacle and a non-obstacle, or it is neither an obstacle nor a non-obstacle. What is a non-obstacle that becomes an obstacle? If a person first manifests a good sign and feels happy at that time, but later develops arrogance, looks down on others, and relies on this sign of realization to become conceited, gradually becomes tainted by fame and profit, and the faults increase, the mind regresses, the Dharma is corrupted, and one abandons the precepts and returns to secular life, committing all kinds of evil. Is this not the good that was initially not an obstacle, but later led to the evil that became a great obstacle? What is an obstacle that is not an obstacle? If one first manifests an evil sign and feels ashamed and fearful, diligently repents of this evil karma, cuts off the continuous mind, and never again commits sins, diligently practices all kinds of good deeds, and ultimately accomplishes great things. Is this not initially an obstacle, but later leads to not being an obstacle? The situations of both being an obstacle and a non-obstacle, and neither being an obstacle nor a non-obstacle, can be understood by analogy (as mentioned before). If it is a non-obstacle that becomes an obstacle, this is the sign that appears when good is about to be extinguished, and the extinction of this good indicates the arising of evil. If it is an obstacle that is not an obstacle, this is the sign that appears when evil is about to be extinguished, and the extinction of this evil indicates the arising of good. If it is an obstacle that is neither an obstacle nor a non-obstacle, this is...

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。此相表善不滅惡不生。若障不障俱障者。此表惡不滅善不生。此約初善為語。謂善不障惡為障如上分別。若約真諦為言者。上諸善惡悉皆是障。故凈業障經云。一切惡障一切善障。若約假為語。真諦善惡俱皆是障。若約中為語。假上善惡俱皆是障。故障不可盡。複次善惡習因心起。是則易知。善惡報果相起。是則難知。若善報相扶善習因心起。或前或后現者。多是性善相。孤然起者。多是無作善相。惡報果相扶惡習因心起。或前或后多是性惡。不扶習起。多是違無作惡。複次善惡報果孤然起者。雖以無作往判理復難明。多好雜魔。若欲分別。須細意撿挍。用空明善惡等十法往驗。若過不及則是魔相。異此乃是無作也。又三相往驗。所謂久久住數數來。又壞禪心。此三是魔相也。無此三是無作。複次諸惡相現時。初現瞋怒。再來平平。三現歡喜。或人諫曉。或人驅逐。當知皆是惡欲滅相也。夫發心真正慧解分明。善識諸相一一無謬。不為諸障所惑。打心入理更增其明。行有餘力分別業門。雖通達自在。兼以化他。若分別業相不能縷碎。但總知是障無所取著。直打心觀理業不能礙。若本無解心又發意邪僻。見此相已而生愛著。魔得其便入示吉兇。更相因倚貿易財食死墮鬼道。此非鬼禪更謂誰耶。若自正正他。須得其意親

【現代漢語翻譯】 現代漢語譯本： 此相表明善不滅，惡不生。（此指善相，表示善不會消滅，惡不會產生。）如果障礙和不障礙同時存在，都成為障礙，這表明惡不會消滅，善不會產生。（此指惡相，表示惡不會消滅，善不會產生。） 這是從初善的角度來說的。所謂善不障礙惡，惡成為障礙，如前面所分別的。如果從真諦的角度來說，上面所說的各種善惡都是障礙。所以《凈業障經》說：『一切惡是障礙，一切善也是障礙。』如果從假諦的角度來說，真諦中的善惡都是障礙。如果從中道的角度來說，假諦中的善惡都是障礙。所以障礙是無法窮盡的。 再者，善惡的習氣因心而起，這比較容易理解。善惡的報應果報相續產生，這就難以理解了。如果善報互相扶持，善的習氣因心而起，或者先或者后顯現的，大多是性善之相。孤立地產生的，大多是無作善之相。 惡報果報互相扶持，惡的習氣因心而起，或者先或者后顯現的，大多是性惡。不互相扶持而產生的，大多是違背無作惡。再者，善惡報果孤立地產生的，雖然可以用無作來判斷，但道理仍然難以明白，多半是好的壞的混雜，是魔的境界。如果想要分辨，必須仔細地檢查，用空、明、善惡等十法來驗證。如果過了或者不及，那就是魔相。不是這樣，那就是無作。 又用三種相來驗證，就是長久住、常常來，又破壞禪心。這三種是魔相。沒有這三種就是無作。再者，各種惡相顯現時，初次顯現瞋怒，再次顯現平平淡淡，第三次顯現歡喜。或者有人勸諫開導，或者有人驅逐，應當知道這都是惡欲消滅之相。 如果發心真正，智慧理解分明，善於識別各種相，一一沒有錯誤，不被各種障礙所迷惑，直指本心，深入理地，更加增長其光明。修行有餘力，分別業門，雖然通達自在，兼可以教化他人。如果分別業相不能細緻入微，但總知道是障礙，不執著，直接觀心，業就不能成為障礙。如果本來沒有智慧，心又發意邪僻，見到這些相后就產生愛著，魔就得到機會進入，顯示吉兇，互相依靠，交易財物飲食，死後墮入鬼道。這不是鬼禪又是什麼呢？如果自己端正，也要端正他人，必須懂得其中的道理。

【English Translation】 English version: This appearance indicates that good does not perish and evil does not arise. (This refers to a good sign, indicating that good will not be destroyed and evil will not arise.) If obstruction and non-obstruction both exist and become obstructions, this indicates that evil will not perish and good will not arise. (This refers to an evil sign, indicating that evil will not be destroyed and good will not arise.) This is spoken from the perspective of initial goodness. The so-called 'good does not obstruct evil, and evil becomes an obstruction' is as distinguished above. If speaking from the perspective of ultimate truth (Paramārtha), all the good and evil mentioned above are obstructions. Therefore, the Neti-karma-varaṇa Sūtra says: 'All evil is an obstruction, and all good is also an obstruction.' If speaking from the perspective of conventional truth (Saṃvṛti), the good and evil in ultimate truth are both obstructions. If speaking from the perspective of the Middle Way, the good and evil in conventional truth are both obstructions. Therefore, obstructions cannot be exhausted. Furthermore, the habitual tendencies of good and evil arise from the mind, which is relatively easy to understand. The sequential arising of the karmic retributions of good and evil is difficult to understand. If good retributions support each other, and the habitual tendencies of good arise from the mind, appearing either sooner or later, they are mostly signs of inherent goodness. If they arise in isolation, they are mostly signs of non-intentional goodness (anābhogasukha). If evil retributions support each other, and the habitual tendencies of evil arise from the mind, appearing either sooner or later, they are mostly inherently evil. If they arise without mutual support, they mostly contradict non-intentional evil. Furthermore, if the karmic retributions of good and evil arise in isolation, although one can judge them based on non-intentional action, the principle is still difficult to understand; they are often a mixture of good and bad, a demonic state. If one wishes to distinguish them, one must carefully examine them, using the ten dharmas of emptiness, clarity, good, evil, etc., to verify them. If they are excessive or deficient, they are demonic signs. If they are not like this, they are non-intentional. Also, use the three characteristics to verify: namely, dwelling for a long time, coming frequently, and destroying the mind of meditation. These three are demonic signs. If these three are absent, it is non-intentional. Furthermore, when various evil signs appear, initially anger appears, then indifference appears, and thirdly, joy appears. If someone advises or persuades, or someone drives them away, one should know that these are all signs of evil desires being extinguished. If the aspiration is genuine, the wisdom and understanding are clear, one is skilled at recognizing various signs, and there are no mistakes, one is not deluded by various obstructions, one directly points to the mind, deeply enters the ground of principle, and further increases one's brightness. If one has surplus strength in practice, one can distinguish the doors of karma, and although one is thoroughly free, one can also teach others. If one cannot distinguish the signs of karma in detail, but generally knows that they are obstructions and does not cling to them, one directly contemplates the mind, and karma cannot become an obstruction. If one originally lacks wisdom and the mind is inclined towards evil, and one develops attachment after seeing these signs, the demon will seize the opportunity to enter, displaying good and bad omens, relying on each other, trading wealth, food, and drink, and falling into the ghost realm after death. If this is not demon-Zen, then what is it? If one is upright oneself, one must also make others upright; one must understand the principle within.

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自行證。又師氏口決。方可彰言。莫輒媒炫。妄作寒熱。禍則大矣。深囑深囑。後生慎之。問。道場神護怨責那得擾動。答。實爾。如世遊軍虞候。但覘非防惡。責主切物所不能遮。業來責報準此可解。複次諸業名教體相具如毗曇成實論。若作觀破業具如中論。彼二家者互有長短。今意異彼。但明善惡不濫於事即足。若廣分別妨于正道。若直破而已。全不識道品正助調停。方法未具。今之止觀明業相不足。觀法有餘。四修止觀者。即為十意。云何思議業境。若業能招三惡道報有上中下。若業能招三善道報謂上中下。不動業招色無色報。如是等業招於色心。還迷色心起四顛倒。生死不絕良由於此。今觀業無業倒惑不生以至漏盡。是名聲聞觀業也。若觀業由無明無明故業。業故名色乃至老死。若知無明不起取有。無明滅故諸行滅。是緣覺觀業。若觀業行幻化。幻化即空空即涅槃。是名通教觀業。若觀業如大地能生種種芽。十法界法皆從業起。是名別教觀業。悉是思議境非今所用也。不思議境者。如經云深達罪福相者。罪即三惡福即三善。但解三惡業相。不達人天三善業相。則非深達。達惡達善乃為深達。若達善惡業相但是善惡。不名深達。又善惡俱是惡。離善離惡皆是善。是為深達。又達人天善惡是生死邊。達二乘離善離

【現代漢語翻譯】 現代漢語譯本： 自行證。又師氏口訣，方可公開宣講，切莫隨意炫耀，胡亂猜測吉兇，否則禍患就大了。務必謹慎，務必謹慎，後生晚輩要小心啊！ 問：道場有神靈護佑，為何還會有冤家債主來擾亂？ 答：確實如此。好比世俗軍隊中的偵察兵，只是偵察敵情，並非爲了防止作惡。債主索債是必然之事，神力也無法阻擋。業力來報應也是如此，可以這樣理解。 再次說明，各種業的名稱、教義、體相，都詳細記載在《毗曇論》、《成實論》中。如果想要通過觀想來破除業，可以參考《中論》。這兩家各有長處和短處。我的意思與他們不同，只要明白善惡的界限，不混淆是非就足夠了。如果過於詳細地分別，反而會妨礙正道。如果只是簡單地破除，完全不瞭解修道的次第和方法，那方法就不夠完善。現在的止觀，在業相的闡述上可能不足，但在觀想方法上則有餘地。修習四種止觀，是爲了達到十種目的。 什麼是思議業境呢？如果某種業能招感三惡道的果報，有上、中、下之分；如果某種業能招感三善道的果報，也有上、中、下之分；不動業能招感色界和無色界的果報。這些業招感色法和心法，使人迷惑於色法和心法，從而生起四種顛倒，生死輪迴不止，根本原因就在於此。現在觀想業的本性是空，沒有業，顛倒迷惑就不會產生，最終達到漏盡的境界。這叫做聲聞乘的觀業。 如果觀想業是由無明產生的，因為有無明所以有業，因為有業所以有名色，乃至老死。如果知道無明不起作用，就不會產生取和有。無明滅盡，諸行也就滅盡。這是緣覺乘的觀業。 如果觀想業如同幻化，幻化即是空，空即是涅槃。這叫做通教的觀業。 如果觀想業如同大地，能夠生長各種各樣的芽，十法界的一切法都從業而起。這叫做別教的觀業。這些都是思議境，不是現在所要用的。 什麼是不思議境呢？如經中所說『深刻通達罪福之相』。罪就是三惡道，福就是三善道。如果只瞭解三惡道的業相，而不通達人天三善道的業相，就不能算是深刻通達。通達惡業和善業，才能算是深刻通達。如果通達善惡業相，認為它們只是善和惡，就不能稱為深刻通達。而且，善和惡都是惡，離開善和離開惡才是善，這才是深刻通達。又，通達人天善惡是生死之邊，通達二乘離善離

【English Translation】 English version: Self-certification. Also, the master's oral instructions should be openly proclaimed. Do not casually show off or make reckless predictions of fortune and misfortune, or disaster will befall you. Be cautious, be cautious, young disciples must be careful! Question: The monastery is protected by deities, so why are there still vengeful creditors causing disturbances? Answer: That is indeed the case. It's like scouts in a secular army, who only scout out the enemy's situation, not to prevent evil. Creditors demanding repayment is inevitable, and divine power cannot stop it. The retribution of karma is the same, and can be understood in this way. To reiterate, the names, doctrines, and characteristics of various karmas are recorded in detail in the Abhidharma (毗曇論) and Tattvasiddhi Shastra (成實論). If you want to break through karma through contemplation, you can refer to the Mūlamadhyamakakārikā (中論). These two have their own strengths and weaknesses. My intention is different from theirs; it is enough to understand the boundaries of good and evil and not confuse right and wrong. If you distinguish too much in detail, it will hinder the right path. If you simply break through, without fully understanding the order and methods of cultivation, then the method is not perfect. The current Śamatha-Vipassanā (止觀) may be insufficient in the elaboration of karma characteristics, but there is room for contemplation methods. Cultivating the four types of Śamatha-Vipassanā is to achieve ten purposes. What is the realm of conceptualized karma? If a certain karma can bring about the retribution of the three evil realms, there are upper, middle, and lower distinctions; if a certain karma can bring about the retribution of the three good realms, there are also upper, middle, and lower distinctions; immovable karma can bring about the retribution of the form realm and the formless realm. These karmas bring about form and mind, causing people to be confused by form and mind, thus giving rise to the four inversions, and the cycle of birth and death does not stop, the root cause lies in this. Now, contemplating the nature of karma as emptiness, without karma, inverted confusion will not arise, and ultimately the state of exhaustion of outflows is reached. This is called the Śrāvaka's (聲聞) contemplation of karma. If you contemplate that karma is produced by ignorance (avidyā), because there is ignorance, there is karma, because there is karma, there is name and form (nāmarūpa), and even old age and death. If you know that ignorance does not arise, then grasping and existence will not arise. When ignorance is extinguished, actions are also extinguished. This is the Pratyekabuddha's (緣覺) contemplation of karma. If you contemplate that karma is like illusion, illusion is emptiness, and emptiness is Nirvana (涅槃). This is called the shared teaching's contemplation of karma. If you contemplate that karma is like the earth, which can grow all kinds of sprouts, all the dharmas of the ten dharma realms arise from karma. This is called the distinct teaching's contemplation of karma. These are all conceptualized realms, not what we are going to use now. What is the inconceivable realm? As the sutra says, 'Deeply understand the characteristics of sin and merit.' Sin is the three evil realms, and merit is the three good realms. If you only understand the characteristics of the karma of the three evil realms, and do not understand the characteristics of the karma of the three good realms of humans and gods, then it cannot be considered a deep understanding. Understanding evil karma and good karma can be considered a deep understanding. If you understand the characteristics of good and evil karma and think that they are just good and evil, then it cannot be called a deep understanding. Moreover, good and evil are both evil, and leaving good and leaving evil is good, this is a deep understanding. Also, understanding the good and evil of humans and gods is the edge of birth and death, understanding the leaving of good and leaving

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惡涅槃空邊。但是二邊不名深達。又二邊皆是惡。亦不名深達。別教菩薩能達二邊之淺漸漸深達。故名深達。又別教漸深亦非深達。圓教即于淺業達于深業。方乃得名深達罪福相。遍照於十方。如是深達實不曲辨於三界。亦不徑侹而入空。即此意也。觀一念起即具十界名十方。十方是依報。十界是正報。若無依報亦無正報。既有正報即有性相本末等百法。亦名百方。如是等法即一念業。故名一業一切業。華嚴云。佛子。心性是一云何能生種種諸業。答云。譬如大地一能生種種芽。地若得雨。毒藥眾芽一時沸發。今法性地得行道雨。善惡業芽一念競起。業名法界諸法之都。故稱不思議境。既深達業境善惡共都。即起慈悲。罪福之理非違非順。違之成罪。順之成福。如世諦名色及諸質礙。亦非違非順。若盜之成罪則有三途惡業。若舍之成福即有三善道業。菩薩深達如此非違非順。于違起悲于順起慈。即空真諦無言說道亦非違非順。違之則成六道有漏之業。順之則成三乘無漏之業。菩薩深達即空非違非順。于違起悲于順起慈。也中道之諦亦非違非順違之則有漏無漏二邊之業。順之則有非漏非無漏中道之業。法華云。久修業所得。即此業也。菩薩深達中道實相非違非順。于違起悲于順起慈。若深達者。祇是一念心非違非順無三

【現代漢語翻譯】 現代漢語譯本 惡涅槃空邊（錯誤的涅槃和空性觀念）。但是執著於二邊（有和無等對立的極端）不能稱為深達。而且執著於二邊都是錯誤的，也不能稱為深達。別教（藏教之外的三個教派）的菩薩能夠逐漸深入地理解二邊的膚淺之處，所以稱為深達。而且別教逐漸深入的理解也不能算是深達。圓教（天臺宗）能夠在淺顯的業中理解到深奧的業，才能被稱為深達罪福相（對罪與福的深刻理解）。這種理解能夠遍照於十方（整個宇宙）。這樣的深達不會在三界（欲界、色界、無色界）中曲意分別，也不會直接進入空性。這就是此處的含義。觀察一念的生起就具備十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），這被稱為十方。十方是依報（所依賴的環境），十界是正報（主體生命）。如果沒有依報，也就沒有正報。既然有正報，就有性相本末等百法（構成存在的各種要素），也稱為百方。這些法就是一念之業，所以說一業即一切業。華嚴經說：『佛子，心性是同一的，為什麼能產生種種諸業？』回答說：『譬如大地是同一的，能生長出種種芽。大地如果得到雨水的滋潤，毒藥和各種芽會一時蓬勃生長。現在法性（佛性）的大地得到修道的雨水，善惡業的種子在一念之間競相生起。』業被稱為法界（宇宙萬法）的總和，所以稱為不可思議的境界。既然深刻理解了業的境界，善惡共存，就會生起慈悲心。罪福的道理既不是違背也不是順從。違背它就會造成罪業，順從它就會帶來福報。如同世俗諦（相對真理）中的名色（精神和物質）以及各種質礙，既不是違背也不是順從。如果盜取就會造成罪業，導致三途（地獄、餓鬼、畜生）的惡業；如果佈施就會帶來福報，導致三善道（天、人、阿修羅）的善業。菩薩深刻理解這種既不違背也不順從的道理，對於違背的境況生起悲心，對於順從的境況生起慈心。空真諦（空性的真理）是無法用語言表達的，它既不是違背也不是順從。違背它就會造成六道（地獄、餓鬼、畜生、阿修羅、人、天）的有漏之業，順從它就會造成三乘（聲聞乘、緣覺乘、菩薩乘）的無漏之業。菩薩深刻理解空性既不違背也不順從的道理，對於違背的境況生起悲心，對於順從的境況生起慈心。中道之諦（不偏不倚的真理）既不是違背也不是順從，違背它就會造成有漏和無漏二邊的業，順從它就會造成非漏非無漏的中道之業。《法華經》說：『久修業所得』，就是指這種業。菩薩深刻理解中道實相（實相的真理）既不是違背也不是順從的道理，對於違背的境況生起悲心，對於順從的境況生起慈心。如果能夠深刻理解這些，就只是一念心，既不違背也不順從，沒有三……

【English Translation】 English version The side of evil Nirvana and emptiness. However, clinging to the two extremes (such as existence and non-existence) is not called profound understanding. Moreover, clinging to the two extremes is evil and cannot be called profound understanding. Bodhisattvas of the Separate Teaching (the three teachings besides the Tripitaka Teaching) can gradually and deeply understand the superficiality of the two extremes, so it is called profound understanding. Moreover, the gradual and deep understanding of the Separate Teaching is not considered profound understanding. The Perfect Teaching (Tiantai School) can understand the profound karma in the shallow karma, and then it can be called profound understanding of the characteristics of sin and merit (a deep understanding of sin and merit). This understanding can illuminate the ten directions (the entire universe). Such profound understanding will not deliberately distinguish in the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm), nor will it directly enter emptiness. This is the meaning here. Observing the arising of a single thought possesses the Ten Realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, buddhas), which is called the ten directions. The ten directions are the dependent retribution (the environment on which one depends), and the Ten Realms are the principal retribution (the main life). If there is no dependent retribution, there is no principal retribution. Since there is principal retribution, there are the hundred dharmas (various elements that constitute existence) such as nature, characteristics, origin, and end, which are also called the hundred directions. These dharmas are the karma of a single thought, so it is said that one karma is all karma. The Avatamsaka Sutra says: 'Buddha-child, the nature of the mind is the same, why can it produce various karmas?' The answer is: 'For example, the earth is the same, and it can grow various sprouts. If the earth is nourished by rain, poison and various sprouts will flourish at the same time. Now the earth of Dharma-nature (Buddha-nature) receives the rain of practice, and the seeds of good and evil karma arise in competition in a single thought.' Karma is called the totality of the Dharma-realm (all phenomena in the universe), so it is called an inconceivable realm. Since one deeply understands the realm of karma, where good and evil coexist, compassion arises. The principle of sin and merit is neither opposing nor conforming. Opposing it creates sin, and conforming to it brings merit. Like the name and form (mind and matter) and various obstacles in conventional truth (relative truth), they are neither opposing nor conforming. If one steals, it creates sin, leading to the evil karma of the three evil paths (hell, hungry ghosts, animals); if one gives alms, it brings merit, leading to the good karma of the three good paths (gods, humans, asuras). Bodhisattvas deeply understand this principle of neither opposing nor conforming, arising compassion for opposing situations and arising loving-kindness for conforming situations. The emptiness of ultimate truth (the truth of emptiness) cannot be expressed in words, it is neither opposing nor conforming. Opposing it creates the defiled karma of the six realms (hell, hungry ghosts, animals, asuras, humans, gods), and conforming to it creates the undefiled karma of the three vehicles (sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle). Bodhisattvas deeply understand that emptiness is neither opposing nor conforming, arising compassion for opposing situations and arising loving-kindness for conforming situations. The truth of the Middle Way (the truth of non-duality) is neither opposing nor conforming, opposing it creates the karma of the two extremes of defilement and non-defilement, and conforming to it creates the karma of the Middle Way that is neither defiled nor undefiled. The Lotus Sutra says: 'Attained through long cultivation of karma', which refers to this karma. Bodhisattvas deeply understand that the true aspect of the Middle Way (the truth of reality) is neither opposing nor conforming, arising compassion for opposing situations and arising loving-kindness for conforming situations. If one can deeply understand these, it is just a single thought, neither opposing nor conforming, without three...

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差別。亦是一念慈悲非前非后。故名真正菩提心也。安心業空則善順而惡息。惡息故名止。善順故名觀。安心業假惡息善順。安心業中惡息善順。順故名觀息故名止。是名觀業善巧安心。破法遍者。若阿毗曇云。業謝入過去。得繩系屬行人。未來受報。成實云。業從現在入未來。未來受報。今觀此業。業若過去。過去已謝故云何有業。業若未來。未來未有云何有業。業若現在。現在念念不住。念若已去即屬過去。念若未至即屬未來。即起即滅何者現在。若言去時有業名現在者。去時是業。去者是業。為當去時去。去者去。現在既無。業亦叵得。三世推檢橫豎搜求。善惡諸業俱不可得。畢竟清凈。而言善惡業者但以世間文字假名分別。不可聞名而謂為實所以者何。本求理實不求虛名。虛名無性雖強分別如指虛空。業無作受三諦俱寂。故名破法遍也。識通塞者。于業非業。亦業亦非業。非業非非業。句句之中。明識苦集。一一心內了知道滅。審的成就終不蟲字。故言識通塞也。道品調適者。成論人云。意業單起未得成業。意得實法想得假名。行則同緣。是時意業得成。是則有三念處也。就身口兩業是色。名身念處。毗曇人云。心數心王同時而起。王即心念處。受數即受念處。想及餘數皆行陰。即法念處。王數依色而起。即

【現代漢語翻譯】 現代漢語譯本 差別。亦是一念慈悲，非前非后，故名真正菩提心也（真正覺悟的心）。安心於業本性為空，則善行順遂而惡念止息。惡念止息故名為『止』（Samatha，奢摩他，止息妄念），善行順遂故名為『觀』（Vipassanā，毗婆舍那，如實觀察）。安心於業本性為假，惡念止息，善行順遂。安心於業本性居中，惡念止息，善行順遂。順遂故名為『觀』，止息故名為『止』。這便是善巧地安住于觀業的方法。破除對法的執著，如果按照阿毗曇（Abhidhamma，論藏）的說法，業已消逝進入過去，如同繩索繫縛行人，未來承受果報。成實論（Satya-siddhi-śāstra）認為，業從現在進入未來，未來承受果報。現在觀察此業，業如果是過去的，過去已經消逝，為何還有業存在？業如果是未來的，未來尚未到來，為何會有業存在？業如果是現在的，現在念念不住，念頭如果已經過去，就屬於過去，念頭如果尚未到來，就屬於未來，即生即滅，哪個是現在？如果說過去的時候有業，名為現在，那麼過去的時候是業，過去者是業，是當過去的時候過去，還是過去者過去？現在既然沒有，業也不可得。三世推究，橫豎搜尋，善惡諸業都不可得，畢竟清凈。而說善惡業，只是用世間的文字假名分別，不可聞名而執以為實。因為，本應追求理性的真實，而不是虛妄的名相。虛妄的名相沒有自性，即使勉強分別，也如同指點虛空。業無作者、受者，三諦（空、假、中）俱寂，故名破法遍也。 通達識的阻塞與通暢，對於業與非業，亦業亦非業，非業非非業，句句之中，明瞭地認識苦集（苦諦和集諦，佛教四聖諦中的前兩諦），一一心中了知滅道（滅諦和道諦，佛教四聖諦中的后兩諦），審慎地成就，始終不犯錯誤，所以說通達識的阻塞與通暢。 調和道品使之適宜，成實論的人認為，意業單獨生起，尚未成就為業，意得到實法，想得到假名，行為則相同。這時意業才能成就。這就是三種念處（三念住）。就身口兩種業來說，是色，名為身念處（身念住）。毗曇的人認為，心數（citta-saṃkhāra，心所）和心王（citta，心）同時生起，心王就是心念處（心念住），受數就是受念處（受念住），想及其他心所都屬於行陰，就是法念處（法念住）。王數依色而起，就是

【English Translation】 English version Difference. It is also a moment of compassion, neither before nor after, hence it is called the true Bodhi mind (the mind of true enlightenment). When the mind is at peace with the emptiness of karma, good deeds will be smooth and evil thoughts will cease. The cessation of evil thoughts is called 'Samatha' (止, cessation of delusion), and the smoothness of good deeds is called 'Vipassanā' (觀, truthful observation). The mind is at peace with the falsity of karma, evil thoughts cease, and good deeds are smooth. The mind is at peace with the centrality of karma, evil thoughts cease, and good deeds are smooth. Smoothness is called 'Vipassanā', and cessation is called 'Samatha'. This is the skillful way to abide in the contemplation of karma. Breaking through the attachment to Dharma, if according to Abhidhamma (阿毗曇, the collection of treatises), karma has disappeared into the past, like a rope tied to a pedestrian, and will receive retribution in the future. The Satya-siddhi-śāstra (成實論) believes that karma enters the future from the present and receives retribution in the future. Now observe this karma. If karma is in the past, the past has disappeared, so why is there karma? If karma is in the future, the future has not yet arrived, so why is there karma? If karma is in the present, the present is impermanent, and if the thought has passed, it belongs to the past, and if the thought has not yet arrived, it belongs to the future. It arises and disappears immediately, which one is the present? If you say that there is karma in the past, it is called the present, then the past is karma, and the past is karma. Is it when the past is going to pass, or is the past going? Since there is no present, karma is also unattainable. Investigating the three times, searching horizontally and vertically, all good and evil karmas are unattainable, and are ultimately pure. Saying that good and evil karma is just a distinction made by worldly words and false names, and one should not cling to it as real when hearing the name. Because, one should pursue the reality of reason, not the false name. False names have no self-nature, and even if they are forced to be distinguished, they are like pointing to the void. Karma has no author or receiver, and the three truths (emptiness, falsity, and centrality) are all silent, hence it is called breaking through the Dharma completely. Understanding the blockage and unobstructedness of consciousness, for karma and non-karma, also karma and non-karma, neither karma nor non-karma, in each sentence, clearly recognizing suffering and accumulation (苦集, the first two Noble Truths of Buddhism), knowing the cessation and the path (滅道, the last two Noble Truths of Buddhism) in each mind, carefully achieving and never making mistakes, so it is said that understanding the blockage and unobstructedness of consciousness. Harmonizing the factors of the path to make them appropriate, the people of the Satyasiddhi-śāstra believe that intentional karma arises alone and has not yet become karma. Intention obtains the real Dharma, and thought obtains the false name, and the behavior is the same. At this time, intentional karma can be achieved. These are the three foundations of mindfulness (三念住). As far as the two karmas of body and speech are concerned, they are form, and are called the foundation of mindfulness of the body (身念處). The people of Abhidhamma believe that mental factors (citta-saṃkhāra, 心所) and mind-king (citta, 心) arise at the same time, and the mind-king is the foundation of mindfulness of the mind (心念處), the number of sensations is the foundation of mindfulness of sensations (受念處), and thoughts and other mental factors all belong to the aggregate of formations, which is the foundation of mindfulness of the Dharma (法念處). The number of kings arises according to form, which is

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身念處。若一時異時皆有四念也。今觀此業具十法界五陰。即是具一切四念處。一切業同類之色。是身念處。此身非凈非不凈。同類四陰。是三念處。此三非苦非樂非我非無我非常非無常。即是非榮非枯雙樹涅槃。乃至三解脫。是名道品也。助道對治者。當念應佛三十二相等。念報佛無量功德。共破習因惡業。念法門佛破習因。念三十二相。破報果(云云)。念法門佛助破報果惡業。唸佛力故惡業障轉則入涅槃門也。如是觀時不叨上聖。又當安忍內外諸障令得無礙。若發似道未是真解。勿生法愛。法愛不起則任運無滯。自然流入清涼之地。是大乘十觀。得無量無漏清凈果報。獲得無上報獲得自在業。深達罪福究竟無染故名清凈。即是法身。反本還源智照圓極。故名無上。即是報身。垂形九道普門示現。故名自在。即是應身。如是三身即是大乘高廣直至道場。余如上說(云云)。

○第五觀魔事境者。行人修四三昧。惡將謝善欲生。魔恐回出其境。又當化度於他。失我民屬空我宮殿。又慮其得大神力大智慧力。復當與我興大戰諍。調伏控制觸惱於我。遽其未成壞彼善根。故有魔事也。行者道弱未動波旬。一切鬼神屬六天管。當界防戍正應動此耳。經云。魔事魔罪不說者。是菩薩惡知識。若達邪正懷抱淡然。知魔界

【現代漢語翻譯】 現代漢語譯本 身念處（Kāya-smṛtyupasthāna，對身體的覺察）。如果一時或異時都具備四念處（catuḥ-smṛtyupasthāna，四種正念），那麼現在觀察這包含十法界（dasa-dhātu，十個存在領域）和五陰（pañca-skandha，構成個體的五種要素）的業，就具備了一切四念處。一切同類業所顯現的色（rūpa，物質形態），就是身念處。這個身體非凈非不凈。同類的受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）三陰，是三念處。這三者非苦非樂，非我非無我，非常非無常，這就是非榮非枯雙樹涅槃（涅槃的境界），乃至三解脫（trayo vimokṣāḥ，三種解脫之門），這被稱為道品（bodhipākṣika-dharmas，菩提分的法）。 助道對治方面，應當憶念應化佛（Nirmāṇakāya，佛的化身）的三十二相（dvātriṃśadvara-lakṣaṇa，三十二種殊勝的相），憶念報身佛（Saṃbhogakāya，佛的報身）的無量功德，共同破除習因惡業。憶念法門佛（Dharmakāya，佛的法身）破除習因。憶念三十二相，破除報果（因果報應）。憶念法門佛幫助破除報果惡業。因為憶念佛的威力，惡業障礙得以轉化，就能進入涅槃之門。像這樣觀察時，就不會辜負上聖。又應當安忍內外各種障礙，使自己能夠無礙。如果生起相似的道，還不是真正的解脫，不要生起對法的貪愛。對法的貪愛不生起，就能自然而然地沒有阻礙，自然流入清涼之地。這是大乘十觀（daśa-darśana，十種觀法），能獲得無量無漏清凈的果報，獲得無上的報身，獲得自在的應身。深刻地理解罪與福的究竟，沒有染污，所以稱為清凈，這就是法身。反本還源，智慧照耀達到圓滿的境界，所以稱為無上，這就是報身。垂跡於九道，普遍示現，所以稱為自在，這就是應身。像這樣三身就是大乘高廣直至道場。其餘的如上面所說。 第五觀是觀察魔事境。修行人修習四三昧（catuḥ-samādhi，四種三昧），惡業將要消退，善業將要生起。魔（Māra，佛教中的魔王）恐怕修行人脫離他的境界，又要化度他人，失去他的民眾，空虛他的宮殿。又擔心修行人獲得大神力和大智慧力，將來會與他發生大的戰爭，調伏和控制他，觸惱他。趁著修行人還沒有成就，破壞他的善根，所以才會有魔事。修行人道力微弱，還沒有驚動波旬（Pāpīyas，魔王的名字），一切鬼神都歸六天（ṣaḍ-deva，六慾天）管轄，應當是這個界內的防守者在行動。經中說，魔事魔罪不說出來，是菩薩的惡知識。如果通達邪正，心懷坦然，就能認識魔界。

【English Translation】 English version Kāya-smṛtyupasthāna (mindfulness of the body). If one has the four smṛtyupasthānas (four foundations of mindfulness) at one time or at different times, then observing this karma, which contains the ten dhātus (ten realms of existence) and the five skandhas (five aggregates), one possesses all four smṛtyupasthānas. All rūpa (form) of the same kind of karma is the Kāya-smṛtyupasthāna. This body is neither pure nor impure. The three skandhas of the same kind, vedanā (feeling), saṃjñā (perception), and saṃskāra (volition), are the three smṛtyupasthānas. These three are neither suffering nor happiness, neither self nor non-self, neither permanent nor impermanent, which is neither flourishing nor withered, the twin trees of Nirvāṇa, and even the three vimokṣas (three doors of liberation), which are called bodhipākṣika-dharmas (factors conducive to enlightenment). Regarding assisting the path and counteracting afflictions, one should contemplate the thirty-two lakṣaṇas (thirty-two major marks) of the Nirmāṇakāya (transformation body of the Buddha), and contemplate the immeasurable merits of the Saṃbhogakāya (enjoyment body of the Buddha), together destroying habitual causes of evil karma. Contemplate the Dharmakāya (dharma body of the Buddha) to destroy habitual causes. Contemplate the thirty-two lakṣaṇas to destroy retribution results (karma and its consequences). Contemplate the Dharmakāya Buddha to help destroy the evil karma of retribution results. Because of contemplating the power of the Buddha, the obstacles of evil karma are transformed, and one can enter the gate of Nirvāṇa. When observing in this way, one will not disappoint the noble sages. One should also endure all internal and external obstacles so that one can be unhindered. If a semblance of the path arises, it is not yet true liberation; do not generate attachment to the Dharma. If attachment to the Dharma does not arise, then one will naturally be unimpeded and naturally flow into the land of coolness. These are the ten darśanas (ten contemplations) of the Mahāyāna, which can obtain immeasurable, undefiled, and pure karmic rewards, obtain the unsurpassed Saṃbhogakāya, and obtain the unhindered Nirmāṇakāya. Deeply understanding the ultimate nature of sin and merit, without defilement, is called purity, which is the Dharmakāya. Returning to the origin and source, the light of wisdom reaches the state of perfect completeness, so it is called unsurpassed, which is the Saṃbhogakāya. Manifesting in the nine realms, universally showing appearances, so it is called unhindered, which is the Nirmāṇakāya. These three bodies are the high and vast Mahāyāna that leads directly to the Bodhimaṇḍa (enlightenment place). The rest is as described above. The fifth contemplation is observing the realm of Māra's (demon) affairs. When a practitioner cultivates the four samādhis (four kinds of samadhi), evil karma is about to recede, and good karma is about to arise. Māra fears that the practitioner will escape his realm and will also transform and liberate others, losing his people and emptying his palace. He also worries that the practitioner will obtain great divine power and great wisdom power, and in the future, there will be a great war with him, subduing and controlling him, and causing him annoyance. Taking advantage of the practitioner's lack of accomplishment, he destroys his roots of goodness, so there are Māra's affairs. If the practitioner's power of the path is weak and has not yet disturbed Pāpīyas (name of the demon king), all the ghosts and spirits are under the jurisdiction of the six devas (six desire heavens), and it should be the defenders within this realm who are acting. The sutra says that not speaking about Māra's affairs and Māra's sins is an evil friend of the Bodhisattva. If one understands what is evil and what is righteous, and one's mind is calm, then one can recognize the realm of Māra.

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如佛界如。一如無二如平等一相。不以魔為戚佛為欣。安之實際。若能如是邪不干正。惱亂設起魔來甚善也。今明魔為五。一分別同異。二明發相。三明妨損。四明治法。五修止觀。同異者。陰魔已屬陰界入境。煩惱魔已屬煩惱境。死魔病是死因。已屬病患境。今正明天子魔也。然四倒與四魔異者。四倒祇是煩惱魔煩惱魔故即有陰入魔。陰入魔故即有死魔。既未出三界即屬天子魔。若界外同異者。破界內四倒分段諸魔悉過。唯有無常等四倒。此是界外煩惱魔。煩惱魔故即有無等等色。即界外陰魔。陰魔即有死。三賢十聖住果報。乃至等覺三魔已過。唯有一分死魔在。是為界外三魔無第六天魔。但赤色三昧未究竟名天子魔。若妙覺理圓無明已盡。故無煩惱。不住果報故亦無死。赤色三昧滿。乃是究竟魔事。若華嚴明十魔。亦何得出此意耶。二明魔發相者。通是管屬皆稱為魔。細尋枝異不出三種。一者𢟋惕鬼。二時媚鬼。三魔羅鬼。三種發相各各不同。𢟋惕發者。若人坐時或緣頭面或緣人身體。墮而覆上翻覆不已雖無苦痛而屑屑難耐。或鉆人耳眼鼻或抱持擊攊。似如有物捉不可得。驅已復來。啾㗫作聲鬧人耳。此鬼面似琵琶四目兩口(云云)。二時媚發者。大集明。十二獸在寶山中修法緣慈。此是精媚之主。權應者未必為

惱。實者能亂行人。若邪想坐禪多著時媚。或作少男少女老男老女禽獸之像。殊形異貌種種不同。或娛樂人。或教詔人。今欲分別時獸者。當察十二時何時數來。隨其時來即此獸也若寅是虎乃至丑是牛。又一時為三。十二時即有三十六獸。寅有三。初是貍。次是豹。次是虎。卯有三。狐兔貉。辰有三。龍蛟魚。此九屬東方木也。九物依孟仲季傳作前後。已有三。蟬鯉蛇。午有三。鹿馬獐。未有三。羊雁鷹。此九屬南方火也。申有三。狖猿猴。酉有三。烏雞雉戌有三狗狼豺。此九屬西方金也。亥有三。豕貐豬。子有三。貓鼠伏翼。丑有三。牛蟹鱉。此九屬北方水也中央土王四季。若四方行用即是用土也。即是魚鷹豺鱉三轉即有三十六。更於一中開三。即有一百八時獸。深得此意依時喚名。媚當消去。若受著稍久。令人猖狂恍惚妄說吉兇不避水火(云云)。次明魔羅者。為破二善增二惡故。喜從五根作強軟來破。大論云。魔名花箭。亦名五箭。各射五根共壞於意。五根各一剎那。剎那若轉即屬意根。意根若壞五根豈存。眼見可愛色名花箭。是軟賊。見可畏色名毒箭。是強賊。見平平色不強不軟賊。餘四根亦如是。合十八箭。亦名十八受。以是義故。不應受著。著則成病病則難治。永妨禪定死墮魔道。複次魔內射不入。當外

【現代漢語翻譯】 惱。實際上，這些東西會擾亂修行人。如果帶著邪念坐禪，就會更多地執著於時媚（Shimei，時間精靈）。或者出現少男、少女、老男、老女、禽獸的形象，形態各異，種種不同。或者娛樂人，或者教導人。現在想要分辨時獸（Shishou，時間獸），應當觀察十二時辰中哪個時辰到來。隨著那個時辰的到來，那就是對應的獸。如果寅時是虎，乃至丑時是牛。又一個時辰分為三段，十二個時辰就有三十六獸。寅時有三段，初段是貍，次段是豹，次段是虎。卯時有三段，狐、兔、貉。辰時有三段，龍、蛟、魚。這九種屬於東方木。這九種動物依照孟、仲、季的順序前後輪轉。巳時有三段，蟬、鯉、蛇。午時有三段，鹿、馬、獐。未時有三段，羊、雁、鷹。這九種屬於南方火。申時有三段，狖、猿、猴。酉時有三段，烏、雞、雉。戌時有三段，狗、狼、豺。這九種屬於西方金。亥時有三段，豕、貐、豬。子時有三段，貓、鼠、伏翼。丑時有三段，牛、蟹、鱉。這九種屬於北方水。中央土王四季。如果四方執行使用，那就是用土。也就是魚、鷹、豺、鱉這三種輪轉，就有三十六種。再在一個時辰中分為三段，就有一百零八時獸。深刻理解這個意思，依照時辰呼喚它們的名字，媚就會消失。如果接受並執著稍久，就會令人猖狂恍惚，胡說吉兇，不顧水火（等等）。 其次說明魔羅（Mara，魔王）的含義。爲了破壞兩種善，增長兩種惡的緣故，喜歡從五根（Wugen，眼、耳、鼻、舌、身）製造強大或柔弱的干擾來破壞。大論中說，魔的名字叫花箭，也叫五箭，各自射向五根，共同破壞意根（Yigen，意識）。五根各自只有一個剎那（Kshana，極短的時間單位），剎那如果轉變就屬於意根。意根如果壞了，五根怎麼能存在？眼睛看到可愛的顏色，名叫花箭，是軟賊。看到可怕的顏色，名叫毒箭，是強賊。看到平平常常的顏色，是不強不軟的賊。其餘四根也是這樣。合起來是十八箭，也叫十八受。因為這個緣故，不應該接受並執著。執著就會成病，病就難以醫治，永遠妨礙禪定，死後墮入魔道。再次，魔的事情不會進入，應當向外。

【English Translation】 Annoyance. In reality, these things can disturb practitioners. If one meditates with evil thoughts, one will become more attached to Shimei (時媚, Time Spirits). Or images of young men, young women, old men, old women, and various kinds of birds and beasts will appear, with different shapes and appearances. They may either entertain people or teach people. Now, if you want to distinguish Shishou (時獸, Time Beasts), you should observe which of the twelve periods of the day has arrived. With the arrival of that period, that is the corresponding beast. If Yin (寅) is the Tiger, and Chou (丑) is the Ox. Furthermore, one period is divided into three segments, so the twelve periods have thirty-six beasts. Yin has three segments: the first is the Leopard Cat, the second is the Leopard, and the third is the Tiger. Mao (卯) has three: the Fox, the Rabbit, and the Raccoon Dog. Chen (辰) has three: the Dragon, the Jiaolong (蛟), and the Fish. These nine belong to the Eastern Wood. These nine animals rotate before and after according to the order of Meng (孟), Zhong (仲), and Ji (季). Si (巳) has three: the Cicada, the Carp, and the Snake. Wu (午) has three: the Deer, the Horse, and the Roe Deer. Wei (未) has three: the Sheep, the Goose, and the Hawk. These nine belong to the Southern Fire. Shen (申) has three: the Macaque, the Ape, and the Monkey. You (酉) has three: the Crow, the Chicken, and the Pheasant. Xu (戌) has three: the Dog, the Wolf, and the Jackal. These nine belong to the Western Metal. Hai (亥) has three: the Boar, the Badger, and the Pig. Zi (子) has three: the Cat, the Rat, and the Bat. Chou (丑) has three: the Ox, the Crab, and the Turtle. These nine belong to the Northern Water. The Central Earth rules the four seasons. If the four directions are used, then Earth is used. That is, the Fish, the Hawk, the Jackal, and the Turtle rotate three times, resulting in thirty-six. Furthermore, dividing one into three results in one hundred and eight Time Beasts. Deeply understand this meaning, and call them by their names according to the time, and the enchantment will disappear. If one accepts and clings to it for a long time, it will cause people to become manic and distracted, speak nonsense about good and bad omens, and disregard water and fire (etc.). Secondly, explaining the meaning of Mara (魔羅, Demon King). For the sake of destroying two kinds of good and increasing two kinds of evil, it likes to create strong or weak disturbances from the five roots (Wugen, 五根, eye, ear, nose, tongue, body) to destroy. The Great Treatise says that the name of the demon is Flower Arrow, also called Five Arrows, each shooting at the five roots, jointly destroying the mind-root (Yigen, 意根, consciousness). Each of the five roots has only one kshana (剎那, extremely short unit of time), and if the kshana changes, it belongs to the mind-root. If the mind-root is broken, how can the five roots exist? The eyes seeing a lovely color is called Flower Arrow, which is a soft thief. Seeing a terrible color is called Poison Arrow, which is a strong thief. Seeing an ordinary color is a thief that is neither strong nor soft. The other four roots are also like this. Together, there are eighteen arrows, also called eighteen sensations. For this reason, one should not accept and cling to them. Clinging will cause illness, and the illness will be difficult to cure, forever hindering meditation and causing one to fall into the demonic path after death. Again, the affairs of demons will not enter; one should look outward.

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扇檀越師僧同學弟子。放十八箭。昔諸比丘得魔內惱。又得檀越譽毀強軟不捷。魔即哭去。行者善覺師徒檀越。或法主異語徒眾即瞋。徒眾怨言法主則怪。如是因緣廣說如大品。又魔善巧初令乖善起惡。若不隨者即純令墮善。起塔造寺使散妨定。若不隨者令墮二乘。魔實不解二乘。但行當之使不入大耳。如童蒙人初被行當舍大乘習小。功夫已多後悔無益。能行當者實不解大小。又化人入無方便空。謂無佛無眾生。墮偏空裹。或偏假裹。種種蹊徑令不入圓。阿難笈多學阿鞞跋者。皆為魔所惱。何況初心寧免自他三十六箭。若知魔佛皆入實際。則無怖畏。大經云。為聲聞人說有調魔。為大乘者不說調魔。一心入理誰論強軟耶。三明妨亂者。但強軟等箭。初射五根有三過患。一令人病。二失觀心。三得邪法。病有種種相。從眼入者病肝。余根可知。身遭病苦心則迷荒。喪禪致死。失觀心者。本所修觀善法安隱。從五根見聞已后。心地昏忽無複次序。邪法者。當約十種正法簡出邪相。有者。色從眼入見山河星辰日月居宮。亦見幽中種種相貌指點方面。是有太過。無者。色從眼入。便謂諸法猶如斷空。說灰無法甚可怖畏。是無太過。明者。色入已豁豁常明如日月照。闇者。昏闇漆黑鏗然不曉。定者。色入已心如木石塊然直住。亂

【現代漢語翻譯】 現代漢語譯本 為供養僧侶的施主、同參道友和弟子們講解如何應對這十八種魔箭。過去，諸位比丘曾因魔的內在煩惱所困擾，又因施主的讚譽或詆譭、強硬或軟弱、敏捷或遲鈍而受影響。魔因此哭泣而去。修行者應善於覺察師父、同修和施主的情況。有時，法主（指寺院或僧團的領導者）的言語與衆不同，徒眾便會嗔恨；徒眾抱怨，法主則會責怪。這些因緣關係，可以參考《大品般若經》中的廣說。 此外，魔善於先使人背離善良而生起惡念。如果不隨順它，它就純粹地使人墮入善行，比如建造佛塔、寺廟，使人分散精力，妨礙禪定。如果還不隨順它，就使人墮入二乘（聲聞乘和緣覺乘）。實際上，魔並不理解二乘的真諦，只是利用這些法門來阻止人們進入大乘。就像懵懂無知的人，最初被『行當』（指某種修行方法或目標）所迷惑，捨棄大乘而學習小乘。等到功夫已經很深了，再後悔也無濟於事。能夠實行『行當』的人，實際上並不理解大乘和小乘的真正含義。還有，魔會化作他人，使人進入沒有方便的空性，認為沒有佛，沒有眾生，從而墮入偏頗的空性之中。或者墮入偏頗的假有之中。用種種途徑使人不能進入圓滿的境界。阿難笈多（Ananda Gupta，人名）學習阿鞞跋致（Avaivartika，不退轉）的法門，都曾被魔所困擾。何況是初心修行者，怎麼能免於來自自身和他人的三十六種魔箭呢？如果知道魔和佛都進入了實際（指真如實相），那麼就不會有恐懼。 《大般涅槃經》說：『為聲聞人說有調伏魔的方法，為大乘人則不談調伏魔。』一心入于真理，誰還會去討論強弱呢？ 所謂的三明妨亂，只是強弱等魔箭，最初射向五根（眼、耳、鼻、舌、身），會產生三種過患：一是使人生病，二是失去觀照之心，三是得到邪法。疾病有種種表現，從眼睛進入的會導致肝病，其餘根門的情況可以類推。身體遭受病痛，心就會迷惑慌亂，喪失禪定，甚至導致死亡。失去觀照之心，原本所修的觀行善法會變得不安穩，從五根見聞之後，心地昏沉，沒有了次第。所謂邪法，應當用十種正法來簡別出邪相。『有』的太過，是指色塵從眼睛進入，看見山河星辰日月宮殿，也看見幽冥之中的種種景象，並且指點方位，這是『有』的太過。『無』的太過，是指色塵從眼睛進入，就認為諸法猶如斷滅的虛空，說一切都化為灰燼，什麼都沒有，非常可怕，這是『無』的太過。『明』的太過，是指色塵進入后，感覺豁然開朗，恒常光明，如同日月照耀。『暗』的太過，是指昏暗漆黑，什麼都不知道。『定』的太過，是指色塵進入后，心如木頭石頭一般，僵硬地停留在那裡。『亂』的太過，

【English Translation】 English version Explaining to patrons, fellow practitioners, and disciples who support the Sangha (community of monks and nuns) how to deal with the eighteen demonic arrows. In the past, various Bhikkhus (monks) were troubled by inner demonic afflictions and affected by patrons' praise or criticism, strength or weakness, agility or slowness. The demons would then weep and depart. Practitioners should be keenly aware of the circumstances of their teachers, fellow practitioners, and patrons. Sometimes, the Dharma master (leader of the monastery or Sangha) speaks differently, and the disciples become angry; when the disciples complain, the Dharma master blames them. These causal relationships are extensively discussed in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). Furthermore, demons are adept at first causing people to turn away from goodness and generate evil thoughts. If one does not comply, they purely cause one to fall into good deeds, such as building pagodas and temples, causing one to scatter energy and hinder meditation. If one still does not comply, they cause one to fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). In reality, demons do not understand the true meaning of the Two Vehicles; they merely use these methods to prevent people from entering the Mahayana (Great Vehicle). It is like an ignorant person who is initially deluded by 'Hsing-tang' (a specific practice or goal), abandoning the Mahayana to learn the Hinayana (Small Vehicle). By the time the effort has been extensive, regret is of no use. Those who can practice 'Hsing-tang' do not truly understand the real meaning of the Great and Small Vehicles. Moreover, demons transform into others, causing people to enter a void without skillful means, believing that there is no Buddha and no sentient beings, thus falling into a biased emptiness. Or falling into a biased existence. Using various paths to prevent people from entering the perfect realm. Ananda Gupta (a person's name) learning the Avaivartika (non-retrogression) Dharma, were all troubled by demons. How much more so for beginners, how can they avoid the thirty-six demonic arrows from themselves and others? If one knows that both demons and Buddhas enter the actual reality (Tathata, suchness), then there will be no fear. The Mahaparinirvana Sutra says: 'For those of the Śrāvakayāna, it is said that there are methods to subdue demons; for those of the Mahayana, there is no talk of subduing demons.' With one mind entering the truth, who would discuss strength or weakness? The so-called three obscurations are merely the demonic arrows of strength and weakness, initially shooting at the five roots (eye, ear, nose, tongue, body), causing three faults: first, causing illness; second, losing the mind of contemplation; and third, obtaining evil Dharma. Illnesses have various manifestations; those entering from the eye cause liver disease, and the conditions of the other roots can be inferred. When the body suffers pain, the mind becomes confused and disoriented, losing meditation and even leading to death. Losing the mind of contemplation, the originally cultivated contemplative good Dharma becomes unstable; after seeing and hearing from the five roots, the mind becomes dull and loses order. As for evil Dharma, one should use the ten correct Dharmas to distinguish the evil appearances. 'Having' too much refers to the dust of form entering from the eye, seeing mountains, rivers, stars, sun, moon, palaces, and also seeing various scenes in the underworld, and pointing out directions; this is 'having' too much. 'Non-existence' too much refers to the dust of form entering from the eye, then believing that all Dharmas are like annihilated emptiness, saying that everything turns to ashes, and there is nothing, which is very frightening; this is 'non-existence' too much. 'Brightness' too much refers to the dust of form entering, feeling suddenly enlightened, constantly bright, like the sun and moon shining. 'Darkness' too much refers to being dim and pitch black, knowing nothing. 'Fixation' too much refers to the dust of form entering, the mind being like wood or stone, rigidly staying there. 'Confusion' too much,

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者。色入已狡擲攀緣。愚者。色入已闇短鄙拙脫裸無恥。智者。色入已聰黠捷疾。悲者。色入已憂惱泣淚。喜者。色入已歌逸恒歡苦者。百節疼痛如被火炙。樂者。身體暢醉如五欲樂。禍者。自恒招禍。亦為他作禍亦知他禍祟。福者。恒自招福亦能為他作福惡者。無惡不造。又令他作惡。善者。自行檀等亦令他行檀。憎者。不耐見人遠他獨住。愛者。戀重纏著。強者。其心剛強出入不得自在。猶如瓦石難可回變不順善道。軟者。心志軟弱易可敗壞。猶若軟泥不堪為器。以是等若過若不及悉名邪相。一根有三受。一受有二十邪法。三受合六十邪法。歷五根合三百邪法。雖九十五種種種異邪。而其初入必因五根。細尋三百必與彼相應也。夫𢟋惕多令禪觀喪失。時媚多令人得邪法。魔羅備此二損也。四明治法。若治𢟋惕者。須知拘那含佛末法比丘好惱亂眾僧。僧擯驅之即生惡誓。常惱坐禪人。此是源祖之鬼。報或已謝而同業生者。亦能惱亂。今呵其宗祖聞即羞去。呵云。我識汝名字。汝是𢟋惕惡夜叉。拘那含佛時。破戒偷臘吉支貪食嗅香。我今持戒不畏於汝。如是呵已即應去。若其不去當密誦戒序及戒。戒神還守破戒鬼去。治時媚鬼者。須善識十二時三十六時獸。知時唱名媚即去也。隱士頭陀人多畜方鏡掛之座后。媚不能變

【現代漢語翻譯】 愚昧的人，對於色（rupa, 物質現象）的執著已經變得狡猾、喜歡攀緣。愚昧的人，對於色（rupa）的執著已經變得昏昧、短視、鄙陋、笨拙、放蕩。智慧的人，對於色（rupa）的執著已經變得聰明、敏捷、迅速。悲傷的人，對於色（rupa）的執著已經變得憂愁、煩惱、哭泣、流淚。喜悅的人，對於色（rupa）的執著已經變得歌唱、放縱、恒常歡喜。痛苦的人，全身百節疼痛，如同被火燒灼。快樂的人，身體舒暢陶醉，如同享受五欲之樂。招致災禍的人，總是自己招來災禍，也為他人制造災禍，也知道他人的災禍。帶來福報的人，總是自己招來福報，也能為他人帶來福報。作惡的人，無惡不作，又教唆他人作惡。行善的人，自己實行佈施等等善行，也勸導他人實行佈施。憎恨的人，不能忍受見到他人，遠離他人獨自居住。愛戀的人，迷戀、看重、纏縛執著。剛強的人，他的心剛硬強悍，出入不得自在，猶如瓦石難以迴轉改變，不順從善良的道路。軟弱的人，心志軟弱容易被破壞，猶如軟泥不能用來製作器物。像這些太過或不及的情況，都叫做邪相。一根（感官）有三種感受，一種感受有二十種邪法，三種感受合起來有六十種邪法，經歷五根（感官）合起來有三百種邪法。雖然有九十五種種種不同的邪法，但它們最初的進入必定是因為五根（感官）。仔細尋找這三百種邪法，必定與五根（感官）相應。 𢟋惕（Jhiti，鬼的名字）多會使禪觀喪失，時媚（Samayi，鬼的名字）多會使人得到邪法。魔羅（Mara，魔王）具備這兩種損害。四明（四種明智的方法）是治理邪法的方法。如果要治理𢟋惕（Jhiti），要知道拘那含佛（Kanakamuni Buddha）末法時期的比丘喜歡惱亂僧眾，僧眾驅逐他后就發惡誓，常常惱亂坐禪的人。這是源頭的鬼。報應或許已經結束，但同業所生的人，也能惱亂。現在呵斥他的宗祖，聽到后就會羞愧離去。呵斥說：『我認識你的名字，你是𢟋惕（Jhiti）惡夜叉（yaksa，夜叉，一種鬼神）。在拘那含佛（Kanakamuni Buddha）時期，你破戒偷臘吉支（Lākhā-jivī，一種食物），貪食嗅香。我現在持戒，不害怕你。』這樣呵斥后就應該離去。如果他不離去，就應當秘密誦讀戒序以及戒律。戒神會守護，破戒的鬼就會離去。治理時媚（Samayi）鬼的方法，需要善於識別十二時和三十六時獸，知道時間后唱出名字，時媚（Samayi）就會離去。隱士和頭陀（dhuta，苦行僧）大多畜養方鏡，掛在座位後面，時媚（Samayi）就不能變化。

【English Translation】 English version: The foolish, their attachment to rupa (material form) has become cunning and clinging. The foolish, their attachment to rupa has become darkened, short-sighted, base, clumsy, and dissolute. The wise, their attachment to rupa has become intelligent, clever, and swift. The sorrowful, their attachment to rupa has become worried, troubled, weeping, and tearful. The joyful, their attachment to rupa has become singing, indulgent, and constantly joyful. The suffering, their entire body aches as if being burned by fire. The happy, their body is comfortable and intoxicated, as if enjoying the pleasures of the five desires. Those who invite misfortune, constantly invite misfortune upon themselves, also create misfortune for others, and are aware of the misfortunes of others. Those who bring blessings, constantly bring blessings upon themselves, and are also able to bring blessings to others. The wicked, commit all kinds of evil, and also cause others to commit evil. The virtuous, practice giving and other good deeds themselves, and also encourage others to practice giving. The hateful, cannot bear to see others, stay away from others and live alone. The loving, are infatuated, value, and cling. The strong, their heart is rigid and unyielding, unable to move freely, like a tile or stone that is difficult to turn or change, and does not follow the path of goodness. The weak, their will is weak and easily corrupted, like soft mud that cannot be used to make vessels. These excesses and deficiencies are all called evil signs. One sense faculty has three kinds of feelings, one feeling has twenty evil dharmas, three feelings combined have sixty evil dharmas, experiencing the five sense faculties combined have three hundred evil dharmas. Although there are ninety-five kinds of different evil dharmas, their initial entry is certainly due to the five sense faculties. Carefully searching for these three hundred evil dharmas, they must correspond to the five sense faculties. Jhiti (name of a ghost) often causes the loss of meditation, and Samayi (name of a ghost) often causes people to obtain evil dharmas. Mara (the demon king) possesses these two harms. The four kinds of wisdom are methods for governing evil dharmas. If you want to govern Jhiti, you should know that the bhikshus (monks) in the degenerate age of Kanakamuni Buddha liked to harass the Sangha (community of monks), and after the Sangha expelled him, he made evil vows, often harassing those who were meditating. This is the source of the ghost. The retribution may have ended, but those born from the same karma can also harass. Now scold his ancestors, and upon hearing it, he will leave in shame. Scold him, saying: 'I know your name, you are Jhiti, the evil yaksa (a type of ghost or spirit). In the time of Kanakamuni Buddha, you broke the precepts, stole Lakha-jivi (a type of food), and greedily ate and smelled incense. Now I uphold the precepts and am not afraid of you.' After scolding him like this, he should leave. If he does not leave, you should secretly recite the precepts and the order of the precepts. The deity of the precepts will protect, and the ghost who broke the precepts will leave. The method of governing the Samayi ghost is to be good at recognizing the twelve times and the thirty-six time beasts, and after knowing the time, call out the name, and Samayi will leave. Hermits and dhuta (ascetic monks) mostly keep square mirrors and hang them behind their seats, and Samayi cannot transform.

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鏡中色像。覽鏡識之可以自遣。此則內外兩治也。治魔羅有三。一初覺呵。如守門人遮惡不進。如佛告比丘。一切他物不受。不受之術能治一切自他魔事。二若已受入當從頭至足。一一諦觀。求魔叵得又求心叵得。魔從何來欲惱何等。如惡人入舍處處照檢不令得住。三觀若不去強心抵捍。以死為期不共爾住。善巧迴轉如是三治不須多說。五止觀者。例為十法。思議境者。若魔事起隨順魔行。作諸惡業成三途法。若隨魔起善所謂他屬而行佈施。雖生善道世世相染。或時附著倚托言語。若捨身命即受彼報。設欲修道遮障萬端。經云。有菩薩有魔無魔。即此意也。是為三善法界。魔又化令自入涅槃。眾生何預汝事。唐受辛苦不如取證是名二乘法界。魔又令人紆迴拙度不速入菩提道。如是淺深歷別。皆是思議境也。若即此魔事具十界百法。在一念中。一切法趣魔。如一夢法具一切事。一魔一切魔一切魔一魔。非一非一切。亦是一魔一切魔。一佛一切佛。不出佛界即是魔界。不二不別。如此觀者降魔是道場。上根利智治魔顯理以魔為侍于魔不怖如薪益火。緣修不能寂照。持世不覺魔謀。謂言善來。真修寂照。不待觀而後鑒。即知是魔非帝釋也。別教不耐非法。故云非我所宜。圓教安之實際。故言如我應受。不畏非人于生死有勇。

【現代漢語翻譯】 現代漢語譯本 鏡中的色像。觀察鏡子認識自己，可以自我排遣。這就是內外兼治的方法。治理魔羅（Mara，魔）有三種方法：第一，剛開始覺察到魔時就呵斥它，就像守門人阻止壞人進入一樣。就像佛陀告訴比丘（Bhikkhu，佛教僧侶）的那樣：『不接受一切外物。』不接受的法術能夠治理一切自己和他人遇到的魔事。第二，如果已經接受了魔的侵入，應當從頭到腳，一一仔細觀察。尋求魔卻不可得，又尋求心也不可得。魔從哪裡來？想要惱亂什麼？就像壞人進入房屋，到處照看檢查，不讓它停留一樣。第三，觀察魔如果還不離去，就強硬地抵擋抗拒，以死為期，不和它共處。巧妙地迴轉心念。像這樣三種治理方法，不需要多說。 五止觀的方法，可以舉例為十法。思議境，如果魔事生起，就隨順魔的行徑，做各種惡業，成就三途（惡道）之法。如果隨順魔而生起善，那便是被他人所支配而行佈施，即使生於善道，世世代代相互污染。或者有時依附於言語。如果捨棄身命，就接受那樣的果報。如果想要修道，就會有各種各樣的阻礙。經中說：『有菩薩（Bodhisattva，佛教修行者）有魔，無魔。』就是這個意思。這就是三善法界。魔又會變化，令人自己進入涅槃（Nirvana，佛教的最高境界），說：『眾生和你有什麼關係？白白地遭受辛苦，不如自己取得證悟。』這叫做二乘法界。魔又會令人迂迴曲折，用笨拙的方法度化，不快速進入菩提（Bodhi，覺悟）之道。像這樣由淺入深地歷經差別，都是思議境。 如果就在這魔事中，具足十法界、百法，在一念之中，一切法都趨向于魔。就像一個夢境，具足一切事情。一魔即一切魔，一切魔即一魔。非一非一切，既是一魔又是一切魔。一佛即一切佛，不超出佛界，也就是魔界。不二不別。這樣觀察，降伏魔就是道場。上等根器、聰慧的人，治理魔而彰顯真理，以魔為侍從，對於魔不感到恐懼，就像用柴火來助長火焰一樣。緣修的人不能寂靜照見，持世的人不覺察魔的陰謀，還說：『善來。』真正修行寂靜照見的人，不等待觀照而後明鑑，立即知道是魔而不是帝釋（Indra，天神）。別教不能忍受非法，所以說：『不適合我。』圓教安於實際，所以說：『如我應受。』不畏懼非人，對於生死有勇氣。

【English Translation】 English version The color and image in a mirror. Looking at the mirror and recognizing oneself can dispel worries. This is the method of treating both internally and externally. There are three ways to deal with Mara (the demon): First, when initially aware of Mara, rebuke it, just as a gatekeeper prevents bad people from entering. As the Buddha told the Bhikkhus (Buddhist monks): 'Do not accept all external things.' The art of non-acceptance can cure all demonic affairs encountered by oneself and others. Second, if you have already accepted Mara's intrusion, you should carefully observe from head to toe, one by one. Seeking Mara but finding it unattainable, and also seeking the mind but finding it unattainable. Where does Mara come from? What does it want to disturb? It's like a bad person entering a house, looking around and checking everywhere, not allowing it to stay. Third, if you observe that Mara still does not leave, then resist and resist strongly, with death as the deadline, and do not live with it. Skillfully turn the mind. Like these three methods of governance, there is no need to say more. The method of the Five Contemplations can be exemplified by ten dharmas. The object of thought: if demonic events arise, then follow Mara's actions, do all kinds of evil deeds, and accomplish the dharma of the three evil paths. If you follow Mara and give rise to good, then it is being controlled by others to perform almsgiving, even if you are born in a good path, you will be mutually contaminated generation after generation. Or sometimes attached to words. If you give up your life, you will receive such retribution. If you want to cultivate the Tao, there will be all kinds of obstacles. The sutra says: 'There are Bodhisattvas (Buddhist practitioners) with Mara, and without Mara.' That's what it means. This is the Three Good Dharma Realms. Mara will also transform, causing people to enter Nirvana (the highest state in Buddhism) themselves, saying: 'What do sentient beings have to do with you? Suffering in vain, it is better to obtain enlightenment yourself.' This is called the Two Vehicle Dharma Realm. Mara will also cause people to be circuitous and use clumsy methods to transform, not quickly entering the path of Bodhi (enlightenment). Like this, experiencing differences from shallow to deep are all objects of thought. If, in this demonic affair, the ten dharma realms and the hundred dharmas are fully possessed, in one thought, all dharmas tend to Mara. It's like a dream, possessing everything. One Mara is all Mara, and all Mara is one Mara. Neither one nor all, both one Mara and all Mara. One Buddha is all Buddhas, not exceeding the Buddha realm, which is also the Mara realm. Not two, not different. Observing in this way, subduing Mara is the Bodhimanda (place of enlightenment). People with superior roots and intelligence, govern Mara and manifest the truth, take Mara as a servant, and do not feel fear towards Mara, just like using firewood to fuel the flames. Those who cultivate through conditions cannot see in stillness, and those who uphold the world do not perceive Mara's conspiracy, and say: 'Welcome.' Those who truly cultivate stillness and illumination do not wait for contemplation before discerning, and immediately know that it is Mara and not Indra (a deity). The Separate Teaching cannot tolerate illegal things, so it says: 'Not suitable for me.' The Perfect Teaching is at peace with reality, so it says: 'As I should receive.' Not afraid of non-humans, and have courage in life and death.

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是名不思議境也。魔界即佛界而眾生不知。迷於佛界橫起魔界。于菩提中而生煩惱。是故起悲欲令眾生於魔界即佛界。于煩惱即菩提是故起慈。慈無量佛悲無量魔。無量慈悲即無緣一大慈悲也。欲滿此愿顯此理。應降魔作道場。八十億眾不能動心名止。達魔界即佛界名觀。但以四悉止觀安心。隨魔事起即以四句破之。橫豎單復破悉無滯。三藏初伏四魔坐道場。破煩惱魔得菩提道。又得法性身破陰入魔。此兩共破死魔。道樹下得不動三昧。變三玉女破八十億兵。冠蓋劍各墮者是破天子魔。通教初得無生忍。至六地得菩提道如前。八地道觀雙流是不動三昧。破天子魔。兩處聲聞止破三魔。笈多恒為所惱。后得神通伏而非破(云云)。別教十住已破界內四魔。登地分得菩提道破煩惱魔。分得法身破陰魔。分得赤色三昧破天子魔。若瓔珞云。等覺三魔已盡唯一分死魔在。三不應前盡一不應獨余。此乃別教方便說耳。圓教初住俱破八魔。得菩提道破煩惱魔(云云)。乃至妙覺八魔究竟永盡。雖初住破非初住破。雖後覺破非後覺破。而不離初住後覺。是為破法遍也。于上一一破魔法中。皆識苦集無明蔽度知字非字。道品者。魔界具一切色。色即是空色即不凈色即是假。此名為凈。色即是中非凈非不凈。餘四陰亦如是。是名一念處一

切念處。乃至三解脫門。門若未開必由事障。久遠劫來為魔所使。起于魔檀為有報故。持于魔戒要利養故。行於魔忍為畏他故。習魔精進求名聞故。得於魔禪昧於鬼法。樂於魔慧分別見網。如是六法雖名為善其實是魔。由此邪蔽蔽三脫門。今用正度對治六蔽。蔽去度成如油多明盛。若雜煩惱當用前四分觀助治。雜業借念二佛助治。若小乘伏道遍名為聞慧。乃至圓教五品是聞慧位。此尚未成豈可濫真起增上慢。若欲入真。當一心安忍勿更為魔之所動亂。窮微觀照強心呵抵。若入似位得法賞賜。勿生高心愛心。譬如大勛黜為小縣。或失祿或失命。若起法愛是犯罪。但發似解如小縣失似解如失祿。墮二乘地如失命。大乘家業宗社滅故。若無法愛從相似入真實。調魔為侍直至道場。複次退慧如失勛。退定如失祿。俱退如失命。複次通用一意為觀者。行人根鈍先解通意度曲入別。中論品品別意而俱會無生。通別互舉得意相成也。問。魔動竟好法後起。為是法爾寒過春來耶。答。未必並然。自有過難好法亦不發。魔是惡緣所感。善是心力所致。釋論云。釋迦往昔在惡世。世無佛。求法精進了不能得。魔變化作婆羅門詭言。有佛一偈。汝能皮為紙骨為筆血為墨當以與汝。菩薩樂法。即自剝皮曝令干擬書偈。魔即隱去。佛知其心從下方

涌出。為說深經得無生忍。可以為證(云云)。

摩訶止觀卷第八(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第九(上)

隋天臺智者大師說

門人灌頂記

第六觀禪定境者。夫長病遠行是禪定障。立世阿毗曇云。多諫諍多營事亦是禪定障。復有多讀誦亦是禪定障。文殊問菩提經云。禪定有三十六垢。垢即是障。上諸境得入到清涼池。入流竟則不須觀禪境。若魔事雖過而真明未發。雖無別修以通修故。發過去習諸禪紛現。當置魔事觀于諸禪。所以者何。禪樂美妙喜生耽味垢膩日增。若謂是道墮增上慢。若呵棄者全失方便。如此等過不可具記。雖免魔害更為定縛。如避火墮水無益三昧。為是義故須觀禪境。但禪支諸定助道有力。大小乘經皆共稱美。若四禪八定毗曇成實明之委細。自性九禪地持十地甚為分明。今亦略示其發相。粗為四意。一明開合。二發因緣。三明發相。四修止觀。初明開合者。禪門無量且約十門。一根本四禪。二十六特勝。三通明。四九想。五八背舍。六大不凈。七慈心。八因緣。九唸佛。十神通。此十門與五門十五門云何同異。但有開合之異耳。開五為十者。開數息出特勝通明。開不凈出背舍大不凈。慈心因緣守本。唸佛門毗曇名界

【現代漢語翻譯】 涌出。爲了宣說甚深經典而獲得無生法忍。可以作為證明（如上所述）。

《摩訶止觀》卷第八（下） 大正藏第 46 冊 No. 1911 《摩訶止觀》

《摩訶止觀》卷第九（上）

隋朝天臺智者大師說

門人灌頂記錄

第六，觀察禪定之境。長期的疾病和遠行是禪定的障礙。《立世阿毗曇》說，過多的爭論和營務也是禪定的障礙。還有過多的讀誦也是禪定的障礙。《文殊問菩提經》說，禪定有三十六種垢染。垢染就是障礙。如果之前的各種境界能夠進入清涼池，進入聖流之後就不需要觀察禪境了。如果魔事雖然過去了，但真正的光明還沒有生髮，雖然沒有特別地修習，但因為普遍地修習，過去所習的各種禪定紛紛顯現，這時應當放下魔事，觀察這些禪定。為什麼呢？因為禪樂美妙，容易產生喜悅而耽著滋味，垢膩日益增長。如果認為這就是道，就會墮入增上慢。如果呵斥拋棄，就會完全失去方便。如此等等的過失，不可一一記述。雖然避免了魔害，卻又被禪定束縛。如同避開火而掉入水中，對三昧毫無益處。爲了這個緣故，需要觀察禪境。但是禪支和各種禪定對助道很有力量，大小乘經典都共同稱讚。關於四禪八定，阿毗曇和成實宗詳細地闡明了它們。關於自性九禪，《地持論》和《十地經》非常分明。現在也略微地顯示它們生起的樣子，粗略地分為四點：一、說明開合；二、生起的因緣；三、說明生起的相狀；四、修習止觀。首先說明開合。禪門無量，這裡且約略地說明十門：一、根本四禪；二、十六特勝；三、通明；四、九想；五、八背舍；六、大不凈；七、慈心；八、因緣；九、唸佛；十、神通。這十門與五門、十五門有什麼相同和不同呢？只不過是有開合的不同罷了。將五門展開為十門，就是將數息展開為特勝和通明，將不凈展開為背舍和大不凈，慈心和因緣保持不變，唸佛門在阿毗曇中稱為界。

【English Translation】 Emerged. To expound the profound sutras and attain Anutpattika-dharma-kshanti (無生法忍, the patience with non-arising of all dharmas). This can serve as proof (as mentioned above).

Mahā Zhǐguān (摩訶止觀, Great Calming and Contemplation) Volume 8 (Part 2) Taisho Tripitaka Volume 46, No. 1911, Mahā Zhǐguān

Mahā Zhǐguān Volume 9 (Part 1)

Spoken by Great Master Zhiyi (智者大師) of the Tiantai (天臺) School in the Sui Dynasty

Recorded by his disciple Guanding (灌頂)

Sixth, observing the realm of Dhyana (禪定, meditative absorption). Prolonged illness and long journeys are obstacles to Dhyana. The Abhidharma of Establishing the World (立世阿毗曇) says that excessive disputes and engagements are also obstacles to Dhyana. Furthermore, excessive reading is also an obstacle to Dhyana. The Manjushri's Questions on Bodhi Sutra (文殊問菩提經) says that Dhyana has thirty-six defilements (垢). Defilements are obstacles. If the previous realms can enter the Cool Pond (清涼池), then after entering the stream (入流, stream-entry), there is no need to observe the realm of Dhyana. If demonic events have passed but true illumination has not yet arisen, although there is no specific cultivation, due to general cultivation, the various Dhyanas practiced in the past will appear. At this time, one should put down the demonic events and observe these Dhyanas. Why? Because the joy of Dhyana is wonderful, and it is easy to generate delight and attachment to the taste, and the defilements will increase day by day. If one thinks this is the path, one will fall into arrogance (增上慢). If one scolds and abandons it, one will completely lose the expedient means. Such faults cannot be fully recorded. Although one avoids the harm of demons, one is still bound by Dhyana. Like avoiding fire and falling into water, it is of no benefit to Samadhi (三昧, concentration). For this reason, it is necessary to observe the realm of Dhyana. However, the limbs of Dhyana and various Samadhis are powerful in assisting the path, and both Mahayana and Hinayana sutras commonly praise them. Regarding the Four Dhyanas and Eight Samadhis, the Abhidharma and Satyasiddhi School (成實宗) explain them in detail. Regarding the Nine Self-Nature Dhyanas, the Bodhisattvabhumi Sutra (地持論) and the Ten Bhumis Sutra (十地經) are very clear. Now, I will also briefly show their arising appearances, roughly divided into four points: 1. Explaining opening and closing; 2. The causes and conditions of arising; 3. Explaining the characteristics of arising; 4. Cultivating cessation and contemplation. First, explaining opening and closing. The gates of Dhyana are immeasurable, but here I will briefly explain ten gates: 1. The Four Fundamental Dhyanas (根本四禪); 2. The Sixteen Special Perceptions (十六特勝); 3. General Illumination (通明); 4. The Nine Contemplations (九想); 5. The Eight Emancipations (八背舍); 6. The Great Impurity (大不凈); 7. Loving-kindness (慈心); 8. Conditioned Arising (因緣); 9. Mindfulness of Buddha (唸佛); 10. Supernormal Powers (神通). What are the similarities and differences between these ten gates and the five gates and fifteen gates? There are only differences in opening and closing. Expanding the five gates into ten gates means expanding counting breaths into special perceptions and general illumination, expanding impurity into emancipations and great impurity, loving-kindness and conditioned arising remain unchanged, and the gate of mindfulness of Buddha is called the realm in the Abhidharma.

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方便。禪經稱念佛。此亦守本。神通約九禪上發不專據一法。合十五門為十者。數息不凈各有三則不合。慈心有三但合為一。即眾生慈也。沒二名者。禪是門戶詮次事法。法緣是二乘入理觀。無緣是大乘入理觀。沒理去二存事唯一。若開者。即屬二乘菩薩兩境中攝。因緣亦三門。三世輪轉粗。果報一念明義細。細故附理粗故屬事。今沒細存粗但稱三世門也。唸佛亦三但取念應佛耳。神通但取五通。若但取五門有所不收。若取十五義濫于理。是故簡理開事。雖開合不同各有其意。次明漏無漏。若依毗曇判此十禪皆名有漏。緣諦智脩名無漏禪。不爾。但緣事脩名有漏禪。成論亦爾。根本等是有漏。空無相心脩名無漏。今小異彼。當十禪體相是有漏。通是事禪。若胡瓜能為熱病作因緣者。小當分別。四禪世間本有凡夫外道共。專修此者祇發有漏。自行十二門化他贊法贊者。大經云。所謂四十八年。即此意也。十六特勝通明。佛不出世利根凡夫亦修此禪。而不發無漏。如來若說亦發無漏。比于余禪其力雖弱交勝根本。為是義故稱亦有漏亦無漏。九想等是出世客法。雖是事法能防欲過。不俟諦智慧發無漏。如迦絺那五百羅漢。人人七遍為說四諦。不能悟道。佛說不凈即發無漏。厭患力強故判屬無漏。若言非無漏者。不應稱為聖戒

【現代漢語翻譯】 現代漢語譯本： 方便法門和禪經都提倡稱念佛號，這是一種堅守根本的方法。神通的生起通常在九禪（指色界四禪、無色界四空定，加上滅盡定）之上，但並不侷限於某一種特定的禪定方法。將十五門禪法合併爲十門，是因為數息觀和不凈觀各有三種修法，如果分開則不合適。慈心觀雖然有三種，但可以合併爲一種，即對眾生的慈心。去除『沒二名』（指法緣和無緣）的原因是，禪是一種入門的方法，主要詮釋事相和修法。法緣觀是二乘（聲聞、緣覺）進入真理之道的觀法，無緣觀是大乘（菩薩）進入真理之道的觀法。去除對『理』的執著，保留對『事』的觀修，才能達到唯一的目標。如果展開來說，就屬於二乘和菩薩的境界所攝。因緣觀也有三種，分別是觀察三世輪轉的粗略因緣，以及觀察果報一念生滅的精細因緣。精細的因緣觀屬於『理』的範疇，粗略的因緣觀屬於『事』的範疇。現在去除精細的因緣觀，保留粗略的因緣觀，只稱作三世門。唸佛法門也有三種，但只取念應佛（憶念佛的應化身）這一種。神通法門只取五神通（天眼通、天耳通、他心通、宿命通、神足通）。如果只取五門，則有些內容無法涵蓋；如果取十五門，則又過於偏向『理』。因此，要簡化『理』，展開『事』。雖然展開和合並的方法不同，但各有其意義。 接下來解釋有漏和無漏。如果按照《阿毗曇論》的觀點，這十種禪定都屬於有漏禪，因為它們是依靠對四諦（苦、集、滅、道）的智慧來修習的，所以稱為無漏禪。否則，如果只是依靠對事相的觀修，就稱為有漏禪。《成實論》也是類似的觀點，認為根本禪等是有漏的，而以空無相心來修習的禪定則稱為無漏。現在我的觀點與他們略有不同。我認為這十種禪定的體相是有漏的，它們都屬於事禪。就像胡瓜（黃瓜）能成為熱病的因緣一樣，需要仔細分辨。四禪（色界四禪）是世間本就存在的，凡夫和外道都可以修習。專門修習四禪的人，只能生起有漏的禪定。自行修習十二門禪法，化他（教化他人）讚歎佛法的人，《大般涅槃經》中說：『所謂四十八年』，就是指這種情況。十六特勝禪和通明禪，即使佛不出世，利根的凡夫也可以修習，但不能生起無漏的智慧。如果如來說法，他們也能生起無漏的智慧。與其他的禪定相比，十六特勝禪和通明禪的力量雖然較弱，但勝過根本禪。因為這個原因，稱它們為亦有漏亦無漏。九想觀等是出世間的客法，雖然是事法，但能防止對慾望的過度執著。即使沒有四諦的智慧，也能生起無漏的智慧。例如，迦旃延（Kātyāyana，佛陀十大弟子之一，以善於論議著稱）為五百羅漢（Arhat，斷盡煩惱，證得解脫的聖者）七遍宣說四諦，他們都不能悟道。但佛陀為他們宣說不凈觀，他們立刻生起無漏的智慧。因為厭離和患病的念力強大，所以判定九想觀等屬於無漏法。如果說九想觀等不是無漏法，就不應該稱之為聖戒（指能引導眾生證得聖果的戒律）。

【English Translation】 English version: Convenience methods and the Chan Sutra both advocate reciting the Buddha's name, which is a method of adhering to the fundamentals. Supernormal powers (神通, Shéntōng) usually arise above the nine dhyanas (禪, Chán) (referring to the four dhyanas of the Form Realm, the four formless attainments of the Formless Realm, plus the cessation attainment), but are not limited to one specific meditation method. Combining the fifteen gates of meditation into ten is because the counting breaths (數息, shùxī) and impurity contemplation (不凈, bùjìng) each have three methods, which are not suitable to be separated. Although loving-kindness meditation (慈心, Cíxīn) has three aspects, they can be combined into one, which is loving-kindness towards all beings. The reason for removing 'no two names' (沒二名, méi èr míng) (referring to Dharma-condition (法緣, Fǎ yuán) and no-condition (無緣, Wú yuán)) is that Chan is an entry method, mainly explaining phenomena and practices. Dharma-condition contemplation is the contemplation method for the Two Vehicles (聲聞, Shēngwén, and 緣覺, Yuánjué) to enter the path of truth, and no-condition contemplation is the contemplation method for the Mahayana (大乘, Dàchéng) to enter the path of truth. Removing attachment to 'principle' (理, lǐ) and retaining the contemplation of 'phenomena' (事, shì) is the only way to achieve the goal. If explained in detail, it belongs to the realms encompassed by the Two Vehicles and Bodhisattvas. Condition contemplation also has three aspects, which are observing the coarse conditions of the cycle of three lifetimes (三世, sānshì), and observing the subtle conditions of the arising and ceasing of karmic retribution in a single thought. Subtle condition contemplation belongs to the category of 'principle', and coarse condition contemplation belongs to the category of 'phenomena'. Now, removing the subtle condition contemplation and retaining the coarse condition contemplation is only referred to as the Three Lifetimes Gate. The Buddha-recitation (唸佛, niànfó) method also has three aspects, but only the recitation of the responsive Buddha (應佛, yìngfó) (remembering the manifested body of the Buddha) is taken. The supernormal powers method only takes the five supernormal powers (五神通, wǔ shéntōng) (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet). If only five gates are taken, some content cannot be covered; if fifteen gates are taken, it is too biased towards 'principle'. Therefore, 'principle' should be simplified and 'phenomena' should be expanded. Although the methods of expanding and combining are different, each has its own meaning. Next, the explanation of defiled (有漏, yǒulòu) and undefiled (無漏, wúlòu). According to the view of the Abhidharma (阿毗曇論, Āpídámù lùn), these ten dhyanas are all considered defiled dhyanas, because they are cultivated relying on the wisdom of the Four Noble Truths (四諦, sìdì) (suffering, accumulation, cessation, path), so they are called undefiled dhyanas. Otherwise, if only relying on the contemplation of phenomena, it is called defiled dhyana. The Tattvasiddhi Shastra (成實論, Chéngshí lùn) also has a similar view, believing that fundamental dhyanas, etc., are defiled, while dhyana cultivated with an empty and formless mind is called undefiled. Now, my view is slightly different from theirs. I believe that the essence of these ten dhyanas is defiled, and they all belong to phenomenal dhyana. Just like a cucumber can become the cause of a fever, it needs to be carefully distinguished. The four dhyanas (the four dhyanas of the Form Realm) are inherent in the world, and ordinary people and non-Buddhists can cultivate them. Those who specialize in cultivating the four dhyanas can only generate defiled dhyana. Those who cultivate the twelve gates of dhyana themselves and teach others to praise the Dharma, the Mahaparinirvana Sutra (大般涅槃經, Dà bān nièpán jīng) says: 'The so-called forty-eight years' refers to this situation. The Sixteen Special Perfections (十六特勝, Shíliù tè shèng) and Thorough Clarity (通明, Tōngmíng) dhyanas, even if the Buddha does not appear in the world, people with sharp faculties can cultivate them, but they cannot generate undefiled wisdom. If the Tathagata (如來, Rúlái) speaks the Dharma, they can also generate undefiled wisdom. Compared with other dhyanas, although the power of the Sixteen Special Perfections and Thorough Clarity dhyanas is weaker, it surpasses the fundamental dhyanas. For this reason, they are called both defiled and undefiled. The Nine Contemplations (九想觀, Jiǔ xiǎng guān), etc., are transient methods of the world, although they are phenomenal methods, they can prevent excessive attachment to desires. Even without the wisdom of the Four Noble Truths, they can generate undefiled wisdom. For example, Kātyāyana (迦旃延, Jiāzhān yán) (one of the ten great disciples of the Buddha, known for his skill in debate) explained the Four Noble Truths seven times to five hundred Arhats (羅漢, Luóhàn) (saints who have exhausted afflictions and attained liberation), but they could not attain enlightenment. But when the Buddha explained the impurity contemplation to them, they immediately generated undefiled wisdom. Because the power of aversion and disease is strong, it is judged that the Nine Contemplations, etc., belong to undefiled Dharma. If it is said that the Nine Contemplations, etc., are not undefiled Dharma, they should not be called sacred precepts (指能引導眾生證得聖果的戒律) (referring to the precepts that can guide sentient beings to attain the holy fruit).

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定慧。聖之言正正豈過無漏。大經云。聖行者諸佛境界。非二乘所知。佛說此法二乘奉行故名聖行。今佛說聖法二乘行之。何得非無漏。又大品云。根本是世間法施。不凈等是出世法施。既言出世豈非無漏。又云。九想開不凈。不凈開身念處。身念處開三念處。三念處開三十七品。三十七品開涅槃。涅槃初緣豈非無漏。若言事禪應是有漏者。譬服二石一熱一冷。雖同事禪應漏無漏異。若無漏緣稱無漏者。六地斷見七地斷思。此亦是緣亦應無漏。六地七地斷見思者。終不單用根本會須諦智寄此位發。單用根本非無漏緣。不凈等不爾。直以不凈能為作緣(云云)。所以不取十想者。前三見諦。中四思惟。后三無學。皆屬理攝故不取。不取八念者。有人修九想無怖。又唸佛門已攝故不取。慈心觀兩屬。若依根本起慈屬有漏。若依不凈等起慈屬無漏。慈無地位約地階級。依根本成眾生緣。依背舍成法緣。因緣亦無他位。唸佛五通皆約他階級。例如慈心兩屬(云云)。次來意不同。問。此中十門與次第禪門及對治。云何同異。答。次第禪門為成禪波羅蜜。禪善根利故。禪門先發后驗善惡。此中為成般若。禪善根鈍。先阻煩惱遇業遭魔。后始發禪。對治中為破遮障修成助道。今此任運自發。仍為觀境。禪門雖同各有其意(云云)。

【現代漢語翻譯】 現代漢語譯本 關於定慧（Samadhi and Prajna）。聖人的言論是否完全正確，沒有遺漏？《大般涅槃經》（Mahaparinirvana Sutra）中說：『聖行（Arya-marga）是諸佛的境界，不是聲聞乘（Sravakayana）和緣覺乘（Pratyekabuddhayana）所能理解的。』如果佛陀宣說的這種法門，二乘修行者也能奉行，那麼它就被稱為聖行。現在佛陀宣說聖法，二乘修行者也修行它，怎麼能說它不是無漏（Anasrava，無煩惱）的呢？ 此外，《大品般若經》（Mahaprajnaparamita Sutra）中說：『根本禪（Dhyana）是世間法佈施，不凈觀（Asubha-bhavana）等是出世間法佈施。』既然說是出世間法，難道不是無漏嗎？又說：『九想觀（Nava-smrtita）開啟不凈觀，不凈觀開啟身念處（Kaya-smrtisthana），身念處開啟三念處，三念處開啟三十七道品（Bodhipaksika-dharmas），三十七道品開啟涅槃（Nirvana）。』涅槃的最初因緣難道不是無漏嗎？ 如果說事禪（以事相為對象的禪定）應該是有漏（Sasrava，有煩惱）的，這就像服用兩種藥石，一種熱性，一種冷性。雖然都是事禪，但應該有有漏和無漏的區別。如果無漏的因緣被稱為無漏，那麼六地（第六住地）斷除見惑（Dristi-hetuka），七地（第七住地）斷除思惑（Bhavana-hetuka），這也是因緣，也應該是無漏的。六地七地斷除見思惑，最終不能只用根本禪，必須藉助諦智（Satya-jnana），才能在此位引發。單用根本禪不是無漏的因緣。不凈觀等則不然，直接以不凈觀就能作為因緣（等等）。 所以不取十想觀（Dasa-samjna）的原因是，前三想觀屬於見道位（Darsana-marga），中間四想觀屬於修道位（Bhavana-marga），后三想觀屬於無學位（Asaiksa-marga），都屬於理所攝，所以不取。不取八念（Asta-smrti）的原因是，有人修九想觀沒有怖畏，而且唸佛法門已經包含在其中了，所以不取。慈心觀（Maitri-bhavana）兼屬於兩者。如果依據根本禪生起慈心，就屬於有漏；如果依據不凈觀等生起慈心，就屬於無漏。慈心沒有固定的地位，是根據地階級來劃分的。依據根本禪成就的是眾生緣慈（Sattva-alambana-maitri），依據背舍（Vimoksha）成就的是法緣慈（Dharma-alambana-maitri）。因緣也沒有其他的地位。唸佛和五神通（Panca-abhijna）都是根據其他的階級來劃分的。例如慈心觀兼屬於兩者（等等）。 其次是來意不同。問：這其中的十門（Dasa-dvara）與次第禪門（Anupurva-dhyana-dvara）以及對治門（Pratipaksa-dvara）有什麼相同和不同？答：次第禪門是爲了成就禪波羅蜜（Dhyana-paramita），禪的善根銳利，所以禪門先發起，然後驗證善惡。這裡是爲了成就般若（Prajna），禪的善根遲鈍，先阻礙煩惱，遇到業障和魔障，然後才發起禪。對治門是爲了破除遮障，修成助道。現在這是任運自發，仍然是爲了觀境。禪門雖然相同，但各有其意（等等）。

【English Translation】 English version Regarding Samadhi and Prajna (wisdom). Are the words of the sages perfectly correct, without any omissions? The Mahaparinirvana Sutra says: 'Arya-marga (the path of the noble ones) is the realm of all Buddhas, not understood by Sravakayana (the vehicle of hearers) and Pratyekabuddhayana (the vehicle of solitary realizers).' If this Dharma (teaching) spoken by the Buddha can be practiced by those of the Two Vehicles, then it is called Arya-marga. Now the Buddha speaks of the Holy Dharma, and those of the Two Vehicles also practice it, how can it be said that it is not Anasrava (without outflows, free from defilements)? Furthermore, the Mahaprajnaparamita Sutra says: 'Fundamental Dhyana (meditation) is the giving of worldly Dharma, and Asubha-bhavana (the contemplation of impurity) etc. are the giving of supramundane Dharma.' Since it is said to be supramundane Dharma, is it not Anasrava? It also says: 'The Nava-smrtita (nine contemplations of death) opens up Asubha-bhavana, Asubha-bhavana opens up Kaya-smrtisthana (the mindfulness of the body), Kaya-smrtisthana opens up the three Smrtisthanas (foundations of mindfulness), the three Smrtisthanas open up the thirty-seven Bodhipaksika-dharmas (factors of enlightenment), and the thirty-seven Bodhipaksika-dharmas open up Nirvana (liberation).' Is the initial condition for Nirvana not Anasrava? If it is said that 'affairs-based' Dhyana (meditation focused on specific objects) should be Sasrava (with outflows, subject to defilements), it is like taking two medicinal stones, one hot and one cold. Although both are 'affairs-based' Dhyana, there should be a difference between Sasrava and Anasrava. If the condition for Anasrava is called Anasrava, then the sixth Bhumi (stage) cuts off Dristi-hetuka (afflictions of view), and the seventh Bhumi cuts off Bhavana-hetuka (afflictions of cultivation). This is also a condition, and should also be Anasrava. Those in the sixth and seventh Bhumis who cut off afflictions of view and cultivation ultimately cannot use only fundamental Dhyana; they must rely on Satya-jnana (knowledge of truth) to trigger it in this position. Using only fundamental Dhyana is not a condition for Anasrava. It is not so with Asubha-bhavana etc. Directly using Asubha-bhavana can serve as a condition (etc.). The reason for not taking the Dasa-samjna (ten perceptions) is that the first three perceptions belong to the Darsana-marga (path of seeing), the middle four perceptions belong to the Bhavana-marga (path of cultivation), and the last three perceptions belong to the Asaiksa-marga (path of no more learning). All are included within the principle, so they are not taken. The reason for not taking the Asta-smrti (eight recollections) is that some people cultivate the nine contemplations of death without fear, and the method of Buddha-recollection is already included within them, so they are not taken. Maitri-bhavana (loving-kindness meditation) belongs to both. If loving-kindness arises based on fundamental Dhyana, it belongs to Sasrava; if loving-kindness arises based on Asubha-bhavana etc., it belongs to Anasrava. Loving-kindness does not have a fixed position; it is divided according to the stages of the Bhumis. What is accomplished based on fundamental Dhyana is Sattva-alambana-maitri (loving-kindness focused on beings), and what is accomplished based on Vimoksha (liberation) is Dharma-alambana-maitri (loving-kindness focused on Dharma). Conditions also do not have other positions. Buddha-recollection and the Panca-abhijna (five supernormal powers) are all divided according to other stages. For example, Maitri-bhavana belongs to both (etc.). Next is the difference in intention. Question: What are the similarities and differences between the Dasa-dvara (ten gates) here and the Anupurva-dhyana-dvara (gate of sequential meditation) and the Pratipaksa-dvara (gate of antidotes)? Answer: The gate of sequential meditation is for accomplishing Dhyana-paramita (perfection of meditation). The roots of goodness in meditation are sharp, so the gate of meditation arises first, and then good and evil are verified. Here it is for accomplishing Prajna (wisdom). The roots of goodness in meditation are dull, so first it hinders afflictions, encounters karmic obstacles and demonic obstacles, and then meditation arises. The gate of antidotes is for breaking through obstacles and cultivating auxiliary paths. Now this arises spontaneously and is still for contemplating objects. Although the gates of meditation are the same, each has its own intention (etc.).

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次明深淺不同者。四禪是根本闇證味禪。凡聖通共薄修即得。特勝。少有觀慧不味不闇證。橫對念處豎對根本。故先味次凈也。通明觀慧證相深細細。次於總也此三同是根本實觀。治惑力弱。九想正是假想初門。前鋒伏欲故次列也。九想但厭患外境未治其心。故次八背舍也。背舍雖破內外貪慾總而未別。緣中不得自在。故次明大不凈破依正貪也。雖總別治貪未修大福德。故次慈心。雖復內治重貪外修福德。不入因緣則非世間正見。故次因緣。三世輪轉無主無我成世正見也。雖世正見。緣底下因人福力微弱。次緣上果福力廣大。雖前來諸定。未有力用轉變自在。故次神通(云云)。次互發不同。其次第互發。凡有八種。例陰界境可知(云云)。

○二明發禪因緣者。大經云。一切眾生皆有初地味禪。若修不修必定當得。近情而望劫盡不修。久遠推之亦曾離蓋。譬以誦經。廢近則易習。廢久則難習。當知昔有次第習。即次第發。乃至事修事發等(云云)。如彼大地種類具足。得雨潤氣各各開生。生亦前後結果不俱。梅四桃七梨九柿十。雨緣雖同成實有異。宿習如種。止觀如雨。禪發如果熟參差。總言八種耳。是名內因緣發也。又雖有應生之善。必假威神方乃開發。地雖有種非日不芽。佛無憎愛隨緣普益。若次第緣即

【現代漢語翻譯】 現代漢語譯本：接下來闡明禪定境界的深淺不同。四禪（catuh-dhyana，色界四種禪定）是根本的、偏重於禪定體驗的『味禪』。無論是凡夫還是聖人，通過共同修習都可以輕易獲得。『特勝』（visesa，勝觀），則少有觀慧，既不偏重禪定體驗，也不偏重於純粹的證悟。它橫向對應於四念處（smrti-upasthana，四種觀禪修習），縱向對應于根本禪定。因此，先是『味』，然後是『凈』。『通明』（vidarsana，內觀）的觀慧證悟的境界深刻而細微，其次是『總』（samatha-vipassana，止觀雙運）。這三種都屬於根本的真實觀修，但降伏煩惱的力量較弱。九想觀（nava-sivathika，九種對屍體的觀想）正是假想觀修的入門方法，是降伏慾望的前鋒，所以排列在前面。九想觀只是厭惡外在環境，並沒有治理內心，所以接下來是八背舍（asta-vimoksa，八種解脫）。八背舍雖然破除了內外貪慾，但只是總體的破除，沒有分別地破除，在所緣境中無法獲得自在，所以接下來闡明『大不凈觀』（maha-asubha，觀想屍體腐爛），以破除對身體和環境的貪戀。雖然總體和分別地治理了貪慾，但如果沒有修習廣大的福德，所以接下來是慈心觀（maitri，培養慈愛之心）。雖然內在治理了強烈的貪慾，外在修習了福德，但不深入因緣法（pratitya-samutpada，緣起法則），就不是世間的正見，所以接下來是因緣觀。觀察三世輪轉，沒有主宰，沒有自我，才能成就世間的正見。雖然有了世間的正見，但如果所緣的因地淺薄，個人的福德力量微弱，所以接下來是緣于上果，因為上果的福德力量廣大。雖然有了前面這些禪定，但如果沒有力量運用和轉變自在，所以接下來是神通（abhijna，超自然能力）。接下來是互發不同，其次是次第互發，總共有八種，可以參照陰、界、境來理解。 接下來闡明發起禪定的因緣。《大般涅槃經》（Mahaparinirvana Sutra）中說，一切眾生都有初地味禪（prthivi-rasa-dhyana，初禪的滋味），無論修不修習，必定會得到。從近處來看，可能經歷很長時間都不修習，但從長遠來看，也曾經遠離過五蓋（panca-nivaranani，五種障礙）。譬如背誦經文，荒廢時間短就容易學會，荒廢時間長就難以學會。應當知道過去有次第修習的，就會次第發起，乃至事修事發等等。如同大地，各種種子都具備，得到雨水的滋潤，各自開花結果。開花結果也有先後，成熟的時間也不一樣。梅子四月成熟，桃子七月成熟，梨子九月成熟，柿子十月成熟。雨水的因緣雖然相同，但成熟的時間卻有差異。宿習如同種子，止觀如同雨水，禪定發起如同果實成熟，各有不同。總而言之，有八種情況。這叫做內因緣發起。另外，即使有應當生髮的善根，也必須藉助佛菩薩的威神之力才能開發。大地雖然有種子，沒有陽光也不會發芽。佛菩薩沒有憎恨和喜愛，隨順因緣普遍利益眾生。如果是次第的因緣，就會...

【English Translation】 English version: Next, I will explain the different levels of depth in meditative states. The Four Dhyanas (catuh-dhyana, the four meditative states in the Form Realm) are fundamental 'taste-dhyana' (rasa-dhyana), emphasizing the experience of meditation. Both ordinary beings and sages can easily attain them through common practice. 'Visesa' (visesa, special insight) involves less contemplative wisdom, neither emphasizing meditative experience nor pure enlightenment. It corresponds horizontally to the Four Foundations of Mindfulness (smrti-upasthana, four types of mindfulness meditation) and vertically to the fundamental dhyanas. Therefore, it is first 'taste' and then 'purity'. The wisdom of 'Vidarsana' (vidarsana, insight meditation) is profound and subtle, followed by 'Samatha-Vipassana' (samatha-vipassana, the union of calm abiding and insight). These three belong to fundamental true contemplation, but their power to subdue afflictions is weak. The Nine Contemplations of Death (nava-sivathika, nine contemplations on corpses) are precisely the initial method of imaginative contemplation, the vanguard for subduing desire, so they are listed first. The Nine Contemplations only abhor external environments and do not tame the mind, so next are the Eight Liberations (asta-vimoksa, eight liberations). Although the Eight Liberations break both internal and external desires, they do so generally and not specifically, and one cannot gain freedom in the object of focus, so next is the explanation of 'Maha-asubha' (maha-asubha, contemplation of the decaying corpse) to break attachment to the body and environment. Although greed is generally and specifically treated, great merit has not been cultivated, so next is Loving-kindness (maitri, cultivating loving-kindness). Although internal intense greed is treated and external merit is cultivated, if one does not enter into the Law of Dependent Origination (pratitya-samutpada, the law of dependent arising), it is not worldly right view, so next is Dependent Origination. Observing the cycle of the three times, without a master, without a self, one can achieve worldly right view. Although there is worldly right view, if the cause at the base is shallow and the individual's merit is weak, next is focusing on the upper fruit, because the merit of the upper fruit is vast. Although there are the preceding meditations, if there is no power to use and transform freely, next are the Supernormal Powers (abhijna, supernatural abilities). Next is the difference in mutual arising, and then the sequential mutual arising, which totals eight types, which can be understood by referring to the skandhas, realms, and objects. Next, I will explain the causes and conditions for the arising of meditation. The Mahaparinirvana Sutra (Mahaparinirvana Sutra) says that all beings have the taste of the first dhyana (prthivi-rasa-dhyana, the flavor of the first dhyana), and whether they practice or not, they will surely attain it. From a near perspective, one may not practice for a long time, but from a long-term perspective, one has also been away from the Five Hindrances (panca-nivaranani, five obstacles). For example, reciting scriptures, it is easy to learn if neglected for a short time, but difficult to learn if neglected for a long time. It should be known that those who have practiced sequentially in the past will arise sequentially, and so on, with practice and arising occurring together. Like the earth, all kinds of seeds are present, and when they receive the moisture of rain, they each blossom and bear fruit. The blossoming and bearing of fruit also have a sequence, and the time of ripening is not the same. Plums ripen in April, peaches in July, pears in September, and persimmons in October. Although the condition of rain is the same, the time of ripening is different. Past habits are like seeds, calm abiding and insight are like rain, and the arising of meditation is like the ripening of fruit, each different. In general, there are eight situations. This is called the arising of internal causes and conditions. In addition, even if there is a root of goodness that should arise, it must rely on the power of the Buddhas and Bodhisattvas to develop. Although the earth has seeds, they will not sprout without sunlight. The Buddhas and Bodhisattvas have no hatred or love, and universally benefit beings according to conditions. If it is a sequential condition, then...

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次第加。乃至事修緣即事加。鴻鐘任擊鉅細由桴。加常平等淺深聽習。大論云。池華不得日翳死無疑。善不被加沉溺未顯。凈度經云。眾生自度耳。佛于其無益。凈度菩薩言。眾生若不聞佛十二部經。云何得度。二言相乖共成一意。是名外緣發也。

○三明諸禪發相者。若般舟亦髮根本而少。常坐等則多。今且約坐論。若身端心攝氣息調和。覺此心路泯然澄靜。怗怗安隱躡躡而入。其心在緣而不馳散者。此名粗住。從此心后怗怗勝前。名為細住。兩心前後中間必有持身法。此法起時自然身體正直。不疲不痛。如似有物扶助身力。若惡持來時緊急勁痛。去時寬緩疲睏。此是粗惡持法。若好持法持粗細住無寬急過。或一兩時。或一兩日。或一兩月。稍覺深細。豁爾心地作一分開明。身如雲如影煚然明凈。與定法相應持心不動。懷抱凈除爽爽清冷。隨復空凈而猶見身心之相。未有支林功德。是名欲界定。成論名此十善相應心。閃閃爍爍不應久住。今言。欲定坯弱不牢稱為閃爍。非定如燈焰也。又稱為電光者。彼論云。七依外更有定發無漏不。答云。有欲界定能發無漏。無漏發疾倏如電光。若不發無漏住時則久遺教云。若見電光暫得見道。如阿難策心不發。放心取枕即入電光。電光亦是金剛。金剛不孤因欲界入無漏。無

【現代漢語翻譯】 現代漢語譯本：逐漸增加。乃至在事修的因緣上，就事增加。鴻鐘的敲擊取決於槌的大小。增加的程度是恒常和平等的，深淺取決於學習的程度。《大智度論》說：『池塘里的花如果不被陽光照耀，必定會枯死。』善行如果不被增益，就會沉溺而無法顯現。《清凈度經》說：『眾生只能自度。』佛陀對此沒有益處。清凈度菩薩說：『眾生如果不聽聞佛陀的十二部經，怎麼能得度呢？』這兩種說法看似矛盾，實則共同成就一個意思，這叫做外緣的啓發。 關於闡明各種禪定生起的狀態：如果修般舟三昧，生起根本禪定的情況較少；如果修常坐三昧等，則較多。現在只討論坐禪的情況。如果身體端正，心念收攝，氣息調和，感覺到心路寂靜澄澈，安穩地逐步深入。心念專注于所緣境而不散亂，這叫做粗住。從此心念之後，更加寂靜勝過之前，名為細住。這兩個心念前後之間必定有維持身體的方法。這個方法生起時，身體自然正直，不疲勞不疼痛，好像有東西扶助身體的力量。如果是不好的維持方法到來時，會感到緊急、僵硬、疼痛；離開時，會感到寬緩、疲勞、睏倦。這是粗惡的維持方法。如果是好的維持方法，維持粗住和細住時沒有寬緩或緊急的過度情況。或者一兩個小時，或者一兩天，或者一兩個月，逐漸感覺到更加深入細微，忽然心地像打開一樣光明，身體像云像影子一樣明亮清凈，與定法相應，持心不動搖，心中清凈爽朗，雖然仍然能看到身心的相狀，但還沒有支林功德，這叫做欲界定。《成實論》稱此為與十善相應的心。閃閃爍爍不應久住。現在說，欲界定脆弱不牢固，所以稱為閃爍，不是說這個定像燈焰一樣。又稱為電光，是因為《成實論》說：『在七依之外，還有通過禪定生起無漏智慧的情況嗎？』回答說：『有，欲界定能生起無漏智慧。』無漏智慧生起迅速，像電光一樣。如果不生起無漏智慧，住于欲界定的時間則會很久。《遺教經》說：『如果見到電光，就能暫時見到道。』就像阿難尊者策勵心念而不能生起無漏智慧，放鬆心念取枕休息就進入了電光。電光也是金剛，金剛不孤立，是因為通過欲界定而進入無漏智慧。

【English Translation】 English version: It is gradually increased. Even in the causal conditions of practice, it is increased according to the matter. The striking of the great bell depends on the size of the mallet. The degree of increase is constant and equal, and the depth depends on the degree of learning. The Mahaprajnaparamita-sastra (大智度論) says: 'If a lotus in a pond is not illuminated by the sun, it will surely wither and die.' If good deeds are not increased, they will sink and not manifest. The Vimalakirti Nirdesa Sutra (凈度經) says: 'Sentient beings can only liberate themselves.' The Buddha is of no benefit to them. The Bodhisattva of Pure Conduct says: 'If sentient beings do not hear the Buddha's twelve divisions of scriptures, how can they be liberated?' These two statements seem contradictory, but they actually accomplish one meaning together, which is called the arousal of external conditions. Regarding clarifying the states of arising of various dhyanas (禪定): If one practices the Pratyutpanna Samadhi Sutra (般舟三昧), the arising of fundamental dhyana is less frequent; if one practices constant sitting samadhi (常坐三昧), it is more frequent. Now, let's only discuss the case of sitting meditation. If the body is upright, the mind is collected, and the breath is harmonious, one feels that the path of the mind is silent and clear, and one enters steadily and gradually. If the mind is focused on the object of contemplation and not scattered, this is called coarse abiding. After this mind, it is even more silent and surpasses the previous one, which is called subtle abiding. Between these two minds, there must be a method to maintain the body. When this method arises, the body is naturally upright, not tired or painful, as if something is supporting the body's strength. If a bad sustaining method comes, one will feel urgent, stiff, and painful; when it leaves, one will feel relaxed, tired, and sleepy. This is a coarse and bad sustaining method. If it is a good sustaining method, there is no excessive relaxation or urgency in sustaining coarse and subtle abiding. Or for one or two hours, or one or two days, or one or two months, one gradually feels deeper and more subtle, and suddenly the mind is like opening up and becoming bright, and the body is like a cloud or a shadow, bright and pure, corresponding to the dhyana dharma, holding the mind without wavering, and the mind is pure and refreshing. Although one can still see the appearance of body and mind, there are no branch and forest merits yet, this is called the Kamadhatu-dhyana (欲界定). The Tattvasiddhi Shastra (成實論) calls this the mind corresponding to the ten good deeds. It flickers and should not be stayed in for long. Now it is said that the Kamadhatu-dhyana is weak and not firm, so it is called flickering, not that this dhyana is like a lamp flame. It is also called lightning because the Tattvasiddhi Shastra says: 'Outside the seven supports, is there a case of arising Asrava-ksaya-jnana (無漏智慧) through dhyana?' The answer is: 'Yes, Kamadhatu-dhyana can give rise to Asrava-ksaya-jnana.' The arising of Asrava-ksaya-jnana is rapid, like lightning. If Asrava-ksaya-jnana does not arise, the time spent in Kamadhatu-dhyana will be long. The Sutra of the Buddha's Last Teaching (遺教經) says: 'If you see lightning, you can temporarily see the path.' Just like the Venerable Ananda urged his mind but could not generate Asrava-ksaya-jnana, and relaxed his mind and rested on his pillow, he entered the lightning. Lightning is also Vajra (金剛), Vajra is not isolated, because it enters Asrava-ksaya-jnana through Kamadhatu-dhyana.

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漏發疾譬以電光。非欲界定得此名也。住欲界定或經年月。定法持心無懈無痛。連日不出亦可得也。從是心后泯然一轉。虛豁不見欲界定中身首衣服床鋪。猶如虛空冏冏安隱。身是事障事障未來。障去身空未來得發。是名未到地相。無所知人得此定謂是無生忍。性障猶在未入初禪。豈得謬稱無生定耶。如灰覆火愚者輕蹈之若依成論無未來禪。故云。汝說未來禪。將非我欲界定。毗曇則有。尊者瞿沙。釋論具出之。佛備兩說而論主偏申耳。今則逐人判之。自有得欲界定累月住未到。不久即入初禪。此但稱欲界不言未到。有人住欲界不久。在未到經旬。故言未到不云欲界。有人具久在二法。故言兩定不可偏判。今依大論備出之。若節節邪正相如修證中委說。但初禪去欲界近。如疆界多難應須略知。初從粗住訖至非想通有四分。退護住進。退分又二。一任運退。二緣觸退。緣有內外。外諸方便二十五種吐納失所。是為外緣觸退。于靜心中三障四魔。而生憂愛。是名內緣觸退。后或更修得。或修不得此人甚多。護分者。善以內外方便。將護定心不令損失。住分者。或因守護安隱不失。或任運自住。即是住分。進分者。或任運進。或勤策進。各有橫豎。橫豎各有漸頓。若十二門一一而進是名漸進。若一時具足是名頓進。特勝通明

品品而發是名橫漸。一時俱發是名橫頓。又於四分分分皆有四分。具如修證中說(云云)。今且約豎論進分者。從未到定漸覺身心虛寂。內不見身外不見物。或經一日乃至月歲定心不壞。於此定中即覺身心微微然。運運而動。或發動癢輕重冷暖澀滑。有人言。用心微細色界凈色觸欲界身。例如欲界凈色在諸根之上。即有見聞之用。若依是義觸從外來。若言一切眾生皆有初地味禪。如大富盲兒竹中有火。心內煩惱而不併起。禪亦如是。事障粗礙不能得發。今修心漸利。性障既除細法仍起。何必外來。所以者何。數息能轉心。心轉火。火轉風。風轉水水轉地。四大轉細故有八觸。如麥變為麹。麹變為糟。糟變為酒。糟喻欲定。酒喻初禪。以麥為本非外來也。若定執自出外來墮自他性過。今依中論破四性訖。而論內出外來耳。又八觸是四大。動輕是風。癢暖是火。冷滑是水。重澀是地。體用相添則有八觸耳。若動觸起時。或從頭背腰肋足等處。漸漸遍身。身內覺動外無動相。似如風發微微運運。從頭至足多成退分。腰發成住分。足發多是進分。動觸有支林功德。功德略言十種。空明定智善心。柔軟喜樂解脫境界相應。空者。動觸發時空心虛豁。不復同前性障未除時。明者。冏凈美妙皎皎無喻。定者。一心安隱。無有散動。智

【現代漢語翻譯】 現代漢語譯本 『品品而發是名橫漸』，意思是次第生起，逐步顯現，這被稱為橫向漸進。『一時俱發是名橫頓』，意思是同時生起，一下子全部顯現，這被稱為橫向頓悟。而且在四分法中，每一分都有四分，具體情況就像在修證中說的那樣（此處省略）。現在暫且按照豎向來討論進階的情況：從『未到定』開始，逐漸感覺到身心虛空寂靜，向內看不到身體，向外看不到外物。或者經過一天乃至數月數年，禪定之心都不會消退。在這種禪定中，就能感覺到身心微微地、緩緩地在執行和活動。或者會發動癢、輕、重、冷、暖、澀、滑等感覺。有人說，這是因為用心微細，觸及到欲界身的清凈色觸，就像欲界的清凈色存在於諸根之上，因此有了見聞的作用。如果按照這種說法，那麼觸覺就是從外面來的。如果說一切眾生都有初禪的『味禪』，就像富有的盲童在竹筒中藏有火種，內心的煩惱不會同時併發，禪定也是如此，因為有事障和粗礙的阻礙，所以無法引發。現在修心逐漸變得精進，性障已經去除，細微的法仍然會生起，又何必說是從外面來的呢？原因是什麼呢？因為數息可以轉化心，心可以轉化火，火可以轉化風，風可以轉化水，水可以轉化地。四大轉化得越來越細微，所以才會有八觸。就像麥子變成麥芽，麥芽變成酒糟，酒糟變成酒一樣。酒糟比喻欲界定，酒比喻初禪，以麥子為根本，不是從外面來的。如果執著地認為是自己產生或者從外面來的，就會陷入自性和他性的過失。現在依據中論破除了四性之後，才討論從內產生或者從外面來的問題。而且八觸就是四大，動和輕是風，癢和暖是火，冷和滑是水，重和澀是地。本體和作用相互補充，就有了八觸。如果動觸生起時，或者從頭部、背部、腰部、肋部、足部等處，漸漸遍佈全身，身體內部感覺到動，而外部沒有動的跡象，就像風吹動一樣，微微地、緩緩地執行。從頭到腳，大多會成為退步的因素，從腰部生髮，會成為保持現狀的因素，從腳部生髮，大多是進步的因素。動觸具有支林功德，功德簡略來說有十種：空、明、定、智、善心、柔軟、喜、樂、解脫、境界相應。空，指的是動觸發動時，內心空虛豁達，不再像之前性障未除時那樣。明，指的是光明清凈，美好奇妙，明亮得無法比喻。定，指的是一心安定，沒有散亂。智

【English Translation】 English version 'Pǐn pǐn ér fā shì míng héng jiàn' (品品而發是名橫漸), which means arising sequentially and gradually manifesting, is called horizontal gradualism. 'Yī shí jù fā shì míng héng dùn' (一時俱發是名橫頓), which means arising simultaneously and manifesting all at once, is called horizontal suddenness. Moreover, in the fourfold division, each part has four parts, as described in the cultivation and realization section (omitted here). Now, let's discuss the stages of advancement vertically: starting from 'Wèi dào dìng' (未到定, preliminary concentration), gradually feeling the body and mind becoming empty and still, not seeing the body internally, and not seeing external objects externally. Or, after a day or even months and years, the mind of concentration will not decay. In this concentration, one can feel the body and mind moving and operating slightly and slowly. Or, sensations such as itching, lightness, heaviness, coldness, warmth, roughness, and smoothness may arise. Some say that this is because the mind is subtle and touches the pure form of the desire realm body, just as the pure form of the desire realm exists above the senses, thus having the function of seeing and hearing. According to this view, the sense of touch comes from the outside. If it is said that all sentient beings have the 'taste of Chan' (味禪) of the first Dhyana, like a wealthy blind child hiding fire in a bamboo tube, the afflictions of the mind will not arise simultaneously, and Chan is also like this, because of the obstruction of affairs and coarse obstacles, it cannot be triggered. Now, the cultivation of the mind is gradually becoming diligent, and since the inherent obstacles have been removed, subtle dharmas still arise, so why say it comes from the outside? What is the reason? Because counting breaths can transform the mind, the mind can transform fire, fire can transform wind, wind can transform water, and water can transform earth. The four elements are transformed more and more subtly, so there are eight touches. Just as wheat becomes malt, malt becomes lees, and lees become wine. Lees are a metaphor for desire realm concentration, and wine is a metaphor for the first Dhyana, taking wheat as the root, not coming from the outside. If one stubbornly believes that it arises from oneself or comes from the outside, one will fall into the fault of self-nature and other-nature. Now, after refuting the four natures according to the Middle Treatise, we discuss the issue of arising from within or coming from the outside. Moreover, the eight touches are the four elements: movement and lightness are wind, itching and warmth are fire, coldness and smoothness are water, and heaviness and roughness are earth. The substance and function complement each other, and there are eight touches. If the touch of movement arises, it gradually spreads throughout the body from the head, back, waist, ribs, feet, etc., the body feels movement internally, but there is no sign of movement externally, like the wind blowing, moving slightly and slowly. From head to toe, it mostly becomes a factor of regression, arising from the waist becomes a factor of maintaining the status quo, and arising from the feet is mostly a factor of progress. The touch of movement has the merits of the branches and limbs, and the merits are briefly ten kinds: emptiness, clarity, concentration, wisdom, good mind, gentleness, joy, happiness, liberation, and correspondence with the realm. Emptiness refers to the mind being empty and open when the touch of movement is triggered, no longer like before when the inherent obstacles had not been removed. Clarity refers to being bright and pure, beautiful and wonderful, and incomparably bright. Concentration refers to the mind being stable and without distraction. Wisdom

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者。不復迷昏疑網心解靜利。善心者。慚愧信敬慚我不曾得此法。以為愧恥。我今尚爾。信一切賢聖具深妙法。敬揖無量。柔軟者。離欲界𢤱悷粗獷。如腦牛皮隨意卷舒。喜者。于所得法而生慶悅。樂者。觸法娛心恬愉美妙。解脫者。無復五蓋。相應者。心與動觸諸功德相應不亂。又念持相應而不忘失。或一日一月一歲。安隱久住斂念即來。熏修既久動觸品秩轉深。是名豎發。餘七觸豎發。例此可知。若動觸發已或謝未謝。又發冷觸。冷觸若謝未謝更。發余觸。交橫如前八種。是名橫發。雖復橫豎前後。以八觸十功德五支察之終不料亂。亦不得一念俱成。何以故。八觸四大水火相乖。不得同時成。然此八觸凡有八十功德莊嚴。名字雖同而悅樂有異。如沸羹熱𦞦鯖魚沈李。味別樂殊。餘六觸亦差別。若欲界定中發八觸者。悉是邪觸。病煩惱觸。具如修證中說。今不論。但約初禪八觸鬚簡邪正。何以故。一是邊地去欲界近。二帶欲界心邪得隨入。如開門戶賊即得進。鬼入禪中禪非鬼也。若不識者。正觸壞唯邪惡在。邪觸者還約八觸十功德。明若過若不及。如動觸起時。直爾鬱鬱不遲不疾身內運動若薳自急疾手腳搔擾。是大過。若都不動如被縛者。是則不及。余冷暖等亦如是。又就動觸空明十種。論若過若不及。此中之空祇

豁爾無礙。是為正空。若永寂絕都無覺知者太過。若鏗然塊礙是不及。明者。如鏡月了亮。若如白日或見種種光色是太過。若都無所見是不及。定者。祇一心澄靜。若縛著不動是太過。若馳散萬境此不及。乃至相應亦如是。是為一動觸中二十種邪相。餘七觸合前則有一百六十邪法原夫正禪不應有邪。所以有者。如服菖蒲將得藥力而多瞋。服黃精將得力而多欲。非藥令爾藥推粗法粗法將出而盛。若單欲界中但有邪觸。增病增蓋無正功德。若入色定則動八觸空明十功德。復有百六十邪不可不識。大論云。有風能成雨有風能壞雨。東北云屯西南雲散。禪亦如是。八觸十功德此覺成禪。百六十邪此覺壞禪。若一法有邪余法亦皆染著。譬如一伴為賊余皆惡黨。若初觸無邪余法皆善也。正禪五支者。若初觸觸身在緣名覺。細心分別八觸及十眷屬名為觀。慶昔未得而今得故名為喜。恬愉名為樂。寂然名一心。毗曇二十三心數一時而發。取其強者判為五支。五支悉是定體。體前方便如上說。成論明五支前後相次而起。四支為方便。一心支為定體。大集以第六默然心為定體。有人言。五支在欲界第九心。或言在欲界定前。此則非五支也。今辨覺觀俱禪正就初禪判。那得爾耶。五支同起而有強弱相翳取成就者以判五支。如一槌撞鐘初粗中細

之異。五支亦爾。初緣覺相盛。不妨已有觀等四支。覺強觀未了覺息觀方明。初已有喜觀息喜支成。初已有樂樂未暢喜息則樂成。初已有一心四支所動。今樂謝一心成。如初開寶藏覺是寶物。亦知珍貴喜樂定想。但未知是何等寶。次分別金銀別已領納生喜。喜故受樂安快一心。如人飽食無所復須。亦如對五欲極睡。故論云。如人得寶藏(云云)。若四禪同以一心支為體。云何四異。今分初禪是覺觀家一心。故有四別。若進二禪但呵覺觀。初禪即壞別義轉明。若通者同用一心為體。釋五支名義相等。具在修證(云云)。複次初動八觸功德猶粗。若數數發則轉深利。品或言三或言九。或無量品更互娛樂。功德叢鬧不得一心。如恒奏妓。似多人客應對一已。一已復來。出散暫無。薄斂復現。若欲去之但呵覺觀。初禪謝已即發中間單定。亦名轉寂心。亦名退禪地。亦名篾屑心。於此單靜心中既失下未發上。若生憂悔此心亦失。若不悔者內凈即發。無復八觸受納分別。故名一識定。混四大色成一凈色。照心轉凈與喜俱發。無魔邪相。以非邊境故。喜已生樂樂謝入一心。此禪喜動樂不安當呵喜。喜謝入未到。忽發三禪與樂俱起。還是色法轉妙。不倚喜生樂。此正樂遍身受。聖人能捨凡夫舍為難此有五支謂舍念慧樂一心經論出之或前

【現代漢語翻譯】 現代漢語譯本 之異。五支也是這樣。最初是緣覺相（Pratyekabuddha-lakshana，獨自覺悟的徵兆）強盛，不妨礙已經有了觀（Vitarka，尋）、等（Samprajanya，正知）等四支。覺（Bodhi，覺悟）的力量強，觀還不明確；覺息（覺悟止息）后，觀才明朗。最初已經有了喜（Priti，喜悅），觀止息后，喜支（Priti-anga，喜悅支）成就。最初已經有了樂（Sukha，快樂），樂還不暢快；喜止息后，樂才成就。最初已經有了「一心」（Ekaggata，專注），被四支所動搖。現在樂消失了，「一心」成就。如同最初開啟寶藏，覺是寶物，也知道珍貴，喜樂定想（喜悅、快樂、禪定、念想），但不知道是什麼寶物。其次分別金銀，分別后領納而生喜悅。因為喜悅的緣故，感受快樂，安穩快速地進入「一心」。如同人吃飽了飯，沒有什麼再需要的，也像面對五欲（五種感官慾望）而極度睏倦。所以論中說，『如同人得到寶藏（等等）』。如果四禪（Dhyana，禪定）都以「一心」支為本體，為什麼會有四種不同？現在區分，初禪（Prathama Dhyana，第一禪）是覺觀之家的一心，所以有四種區別。如果進入二禪（Dvitiya Dhyana，第二禪），只是呵斥覺觀，初禪就壞滅了，區別的意義更加明顯。如果通達的人，共同用「一心」作為本體，解釋五支（Panca-anga，五種禪定要素）的名義是相等的，詳細內容在修證中（等等）。 再次，初禪觸動八觸（Ashta Sparsha，八種觸覺）的功德還很粗糙。如果多次引發，就會變得深刻銳利。品類或者說三種，或者說九種，或者說無量種，互相娛樂。功德繁雜喧鬧，不能達到「一心」。如同不停地演奏音樂，像很多人來做客，應對一個主人，一個主人又回來，散去一會兒又出現，稍微收斂又顯現。如果想要去除它，只是呵斥覺觀。初禪消失後，就會引發中間單定（單一定境），也叫轉寂心（轉變寂靜之心），也叫退禪地（退禪之地），也叫篾屑心（微細之心）。在這種單獨寂靜的心中，既失去了下面的，又沒有引發上面的。如果產生憂愁後悔，這個心也會失去。如果不後悔，內凈（內心清凈）就會引發，沒有八觸的領納分別，所以叫「一識定」（單一意識的禪定）。混合四大色（四大元素）成為一種清凈的色法，照亮內心，變得清凈，與喜悅一同引發，沒有魔邪的現象，因為不是邊境的緣故。喜悅已經產生，快樂消失，進入「一心」。這個禪定的喜悅是動搖的，快樂是不安穩的，應當呵斥喜悅。喜悅消失後，進入未到地定（未至定），忽然引發三禪（Tritiya Dhyana，第三禪），與快樂一同生起，還是色法轉變微妙，不依賴喜悅而生樂。這才是真正的快樂遍滿全身感受。聖人能夠捨棄，凡夫捨棄很難。這裡有五支，叫做舍（Upeksha，舍）、念（Smriti，正念）、慧（Prajna，智慧）、樂（Sukha，快樂）、一心（Ekaggata，專注），經論中有所闡述，或者在前面。

【English Translation】 English version The difference between them. The five limbs are also like this. Initially, the Pratyekabuddha-lakshana (sign of solitary enlightenment) is strong, which does not prevent the existence of the four limbs such as Vitarka (initial application of thought), Samprajanya (full awareness), etc. When Bodhi (enlightenment) is strong, Vitarka is not yet clear; when Bodhi ceases, Vitarka becomes clear. Initially, Priti (joy) is already present; when Vitarka ceases, the Priti-anga (limb of joy) is accomplished. Initially, Sukha (happiness) is already present, but Sukha is not yet smooth; when Priti ceases, Sukha is accomplished. Initially, Ekaggata (one-pointedness of mind) is already present, but it is shaken by the four limbs. Now that Sukha has disappeared, Ekaggata is accomplished. It is like initially opening a treasure trove, where Bodhi is the treasure, and one knows it is precious, with Priti, Sukha, Dhyana (meditation), and Samjna (perception), but one does not know what kind of treasure it is. Next, one distinguishes gold and silver, and after distinguishing them, one receives and generates joy. Because of joy, one experiences happiness and quickly enters Ekaggata. It is like a person who is full of food and needs nothing more, or like being extremely sleepy in the face of the five desires (sensory pleasures). Therefore, the treatise says, 'It is like a person who obtains a treasure trove (etc.)'. If the four Dhyanas (meditative states) all have Ekaggata as their essence, why are there four different ones? Now, let's distinguish: the first Dhyana (Prathama Dhyana) is the Ekaggata of the house of Vitarka and Samprajanya, so there are four differences. If one enters the second Dhyana (Dvitiya Dhyana), one only scolds Vitarka and Samprajanya, and the first Dhyana is destroyed, making the meaning of difference more clear. If one is enlightened, one uses Ekaggata as the essence in common, and the explanation of the names of the five limbs (Panca-anga) is equal. The details are in the practice and realization (etc.). Again, the merits of the Ashta Sparsha (eight touches) in the first Dhyana are still rough. If they are triggered repeatedly, they will become profound and sharp. The categories are said to be three, or nine, or countless, entertaining each other. The merits are complex and noisy, making it impossible to achieve Ekaggata. It is like constantly playing music, like many guests coming to visit, dealing with one host, and the host returning, dispersing for a while and then appearing again, slightly restrained and then appearing again. If one wants to remove it, one only scolds Vitarka and Samprajanya. After the first Dhyana disappears, one will trigger the intermediate single Samadhi (single meditative state), also called the transformed tranquil mind, also called the retreat from the Dhyana ground, also called the subtle mind. In this solitary tranquil mind, one has lost the lower and has not triggered the upper. If one generates sorrow and regret, this mind will also be lost. If one does not regret, inner purity will be triggered, without the reception and discrimination of the eight touches, so it is called the one-consciousness Samadhi. Mixing the four great elements (earth, water, fire, wind) becomes a pure form, illuminating the mind, becoming pure, and being triggered together with joy, without the phenomena of demons and evils, because it is not a borderland. Joy has already arisen, happiness disappears, and one enters Ekaggata. The joy of this Dhyana is wavering, and happiness is unstable, so one should scold joy. After joy disappears, one enters the access concentration (Upacara Samadhi), and suddenly the third Dhyana (Tritiya Dhyana) is triggered, arising together with happiness, and the form still transforms subtly, not relying on joy to generate happiness. This is the true happiness that pervades the whole body. Sages can abandon it, but it is difficult for ordinary people to abandon it. Here there are five limbs, called Upeksha (equanimity), Smriti (mindfulness), Prajna (wisdom), Sukha (happiness), and Ekaggata (one-pointedness of mind), which are explained in the sutras and treatises, or earlier.

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或后皆是修行小異耳此樂對苦。呵樂即謝亦有未到。未到謝已發不動定。還是色法轉妙。不為苦樂所動。名不動定。定法安隱出入息斷。不苦不樂舍念清凈一心支。雖爾猶是色法。呵三種色滅三種色。緣空得定不復見色。心得脫色如鳥出籠。是名空定。此定謝已亦入未到。緣識生定名為識處。此定謝已緣無所有。入無所有法相應名不用處。舊云。緣少許識。若爾。即是所有處亦是用處。何謂不用無所有耶。此定過已忽發非想非非想。此定不緣識處故非想。不緣不用處故非非想。更無上法可攀。三界頂禪世為極妙。外道計為涅槃實是闇證。具足苦集垂盡三有。還墮三途委悉明根本禪往修證中尋之。

○次明特勝發者。若依律教應在不凈后。依行在不凈前。如律云。佛為比丘說不凈觀。皆生厭患不能與臭身共住。衣缽雇鹿杖自害佛令放不凈修特勝。大黃巴豆瀉人太過。身力弱者即便弊之更以余藥並下並補補故是愛下故是策。策勝根本愛勝不凈。有觀名亦無漏。對治力弱名亦有漏。如廉食人啖豬豬。鄙貯屎物而猶可強食之。若六月臭豬蟲蠅所集。不復可食。特勝是實觀猶可從容。不凈是假想不須可耐(云云)。特勝發者。忽見氣息出入長短。知來無所從去無所至。入不積聚出不分散。若約根本即是粗細住。若見息來去

【現代漢語翻譯】 現代漢語譯本：或者之後的修行只是細微的差別罷了，這種快樂是相對於痛苦而言的。如果貪戀快樂，快樂就會消逝，也會有尚未達到的境界。尚未達到的境界消失後，就能發起不動定。這還是色法轉變的微妙之處，不被痛苦和快樂所動搖，稱為不動定。這種禪定使心安穩，呼吸出入都停止，沒有痛苦也沒有快樂，捨棄雜念，清凈一心，這是禪定的一個要素。即使這樣，仍然是色法。捨棄三種色，滅除三種色，緣于空而得定，不再見到色，心從色法中解脫，就像鳥兒飛出籠子，這稱為空定。這種禪定消失後，也會進入未到地定。緣于識而生定，稱為識處。這種禪定消失後，緣於一無所有，進入與無所有法相應的境界，稱為不用處。舊的說法是，緣于少許的識。如果這樣，那就是所有處，也是用處。什麼叫做不用無所有呢？這種禪定過去之後，忽然發起非想非非想。這種禪定不緣于識處，所以稱為非想；不緣于不用處，所以稱為非非想。再也沒有更高的法可以攀緣了。三界頂端的禪定，在世間被認為是極其美妙的，外道認為這就是涅槃，實際上是闇昧的證悟。具備了苦和集的因，三有即將耗盡，還會墮入三惡道。詳細地瞭解根本禪，可以在往昔的修行和證悟中尋找。 其次說明特勝的生髮。如果按照律教，應該在不凈觀之後；如果按照修行，應該在不凈觀之前。如律中所說，佛為比丘們說不凈觀，大家都感到厭惡，不能和臭穢的身體共同居住，於是變賣衣缽，僱人拿走鹿杖，甚至有人自殺。佛陀於是讓他們放棄不凈觀，修習特勝觀。這就像用大黃、巴豆瀉藥瀉人太過，身體虛弱的人就會因此而死亡。再用其他的藥物一起瀉一起補，補是因為有愛著，瀉是因為要策勵。策勵勝過根本禪，愛著勝過不凈觀。有的觀想名為亦無漏，因為對治的力量弱小，所以也名為有漏。就像廉價的食物，人們吃豬肉，豬肉是卑賤的，儲存著屎尿等污穢之物，但人們還是可以勉強吃下去。如果豬肉已經腐爛了六個月，臭氣熏天，蟲蠅聚集，那就不能再吃了。特勝觀是真實的觀想，還可以從容地修習；不凈觀是虛假的觀想，不需要忍耐。（云云）特勝觀生髮時，忽然看見氣息的出入長短，知道氣息來時沒有來處，去時沒有去處，進入時沒有積聚，出去時沒有分散。如果按照根本禪來說，這就是粗細住。如果看見氣息的來去

【English Translation】 English version: Or, the subsequent practices are just slight differences. This happiness is relative to suffering. If one clings to happiness, the happiness will vanish, and there are also realms not yet attained. After the unattained realms disappear, one can initiate the Immovable Samadhi (不動定, Budong Ding). This is still the subtle transformation of the Form Realm (色法, Se Fa), not moved by suffering and happiness, called Immovable Samadhi. This samadhi brings peace to the mind, the breath stops coming in and going out, there is neither suffering nor happiness, abandoning distractions, purifying the mind, this is an element of samadhi. Even so, it is still the Form Realm. Abandoning the three forms, eliminating the three forms, relying on emptiness to attain samadhi, no longer seeing form, the mind is liberated from the Form Realm, like a bird flying out of a cage, this is called the Emptiness Samadhi (空定, Kong Ding). After this samadhi disappears, it will also enter the Unattained Realm. Relying on consciousness to generate samadhi is called the Realm of Consciousness (識處, Shi Chu). After this samadhi disappears, relying on nothingness, entering the realm corresponding to the Dharma of Nothingness, called the Realm of No-Use (不用處, Buyong Chu). The old saying is, relying on a small amount of consciousness. If so, then it is the Realm of All, and also the Realm of Use. What is called No-Use of Nothingness? After this samadhi passes, suddenly the Neither-Perception-Nor-Non-Perception (非想非非想, Feixiang Feifeixiang) arises. This samadhi does not rely on the Realm of Consciousness, so it is called Neither-Perception; it does not rely on the Realm of No-Use, so it is called Nor-Non-Perception. There is no higher Dharma to cling to. The samadhi at the top of the Three Realms is considered extremely wonderful in the world, and the heretics think this is Nirvana, but it is actually an obscure realization. Possessing the causes of suffering and accumulation, the Three Existences are about to be exhausted, and one will still fall into the Three Evil Paths. To understand the Fundamental Samadhi in detail, one can find it in past practices and realizations. Next, it explains the arising of Special Insight (特勝, Tesheng). According to the Vinaya teachings, it should be after the Impurity Contemplation (不凈觀, Bu Jing Guan); according to practice, it should be before the Impurity Contemplation. As the Vinaya says, the Buddha told the Bhikkhus about the Impurity Contemplation, and everyone felt disgusted, unable to live with the foul body, so they sold their robes and bowls, hired people to take away their deer staffs, and some even committed suicide. The Buddha then told them to abandon the Impurity Contemplation and practice the Special Insight Contemplation. This is like using rhubarb and croton oil as laxatives too much, and the weak will die from it. Then use other medicines to both purge and nourish, nourishing because there is attachment, purging because it is to encourage. Encouragement is better than Fundamental Samadhi, attachment is better than Impurity Contemplation. Some contemplation is called 'also without outflows' (亦無漏, Yi Wu Lou), because the power of counteracting is weak, so it is also called 'with outflows' (有漏, You Lou). Like cheap food, people eat pork, pork is base, storing excrement and other filth, but people can still barely eat it. If the pork has rotted for six months, stinking and swarming with insects, then it can no longer be eaten. Special Insight Contemplation is a real contemplation, and can still be practiced calmly; Impurity Contemplation is a false contemplation, and does not need to be endured. (etc.) When Special Insight Contemplation arises, one suddenly sees the length of the breath coming in and going out, knowing that when the breath comes, there is no place it comes from, and when it goes, there is no place it goes to, when it enters, it does not accumulate, and when it goes out, it does not disperse. According to Fundamental Samadhi, this is the Coarse and Subtle Abiding. If you see the breath coming and going

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遍身。若約根本是未到地。而根本闇證。謂無身床鋪等者非實無也。如灰覆火上愚者輕蹈之。如夜啖食。如盲觸婦皆不暢其情。今有觀慧見息遍身。而定心明凈安隱。故異闇證也。又見身中三十六物。如開倉見谷粟麻豆。若對根本即初禪位。前八觸觸身倉。心眼不開不見內物。特勝既有觀慧觸開身倉。心眼即見三十六物。肝如菉豆心如赤豆。腎如烏豆脾如粟。大小腸道更相應通。血脈灌注如江河流。內有十二物肝心痰癊等。中有十二膜膚肪膏等。外有十二發毛等。出入息統致其間。不凈無常苦空無我。一切身行皆休。終不為身而造諸惡。是名除諸身行。若對道品是身念處。若對根本即是覺觀兩支心眼初開是覺支。分別三十六物無謬是觀支。心是喜對喜支。前喜名隱沒有垢味。今喜不隱沒無垢味。即是法喜非是受喜也。心受樂者亦如是。非受樂樂。知樂中三受皆無樂。名樂支。受諸心行是一心支。知眾心是一心。不同根本計實一心也。若對道品皆受念處。心作喜心作攝者。前喜從三十六物生。此直就心作喜故知對二禪。大集明二禪但三支無內凈。今心作喜意似於此。作攝者喜動則散。若作攝得入一心。根本但內凈受喜。特勝有觀慧恒攝喜心。心作解脫者此對三禪。根本之樂猗喜遍身受。凡夫舍為難。特勝有觀慧則無愛味

。故言解脫。從心作喜至心作解脫。皆是心念處也。從觀無常者對第四禪。余處亦觀無常未是別治。得不動定味之為常。今有觀慧。知離苦樂而終是色法。猶是無常不應生染故稱無常。從觀出散對空處。滅三種色如鳥出籠故言出。緣空故言散。雖緣空亦有觀慧。觀離欲是對識處。緣空多則散散名為欲。特勝觀慧離是散心。故名離欲觀滅對無所有處。特勝觀慧。觀識若多若少皆無。故名觀滅。觀棄捨對非想非非想處。棄識處及無所有處。更有妙定名為非想非非想。凡夫妄謂涅槃。佛弟子知其雖無粗煩惱而有細煩惱。而無愛味故稱凈禪。從無常至棄捨。皆名法念處。此十六法橫豎對治法節節皆異。根本闇證功德則薄如食無鹽。特勝功德則重如食有鹽。委論發相具如修證中(云云)。

○次通明禪發相者。上特勝修時觀慧。猶總見三十六物。證相亦總。通明修時細妙證時分明。華嚴亦有此名。大集辨寶炬陀羅尼。正是此禪也。請觀音亦是此意。修時三事通修。能發三明六通。又修寶炬時乃至入滅受想定。當知此門具八解脫三明六通。故名通明也。大集辨此五支名目。謂如心覺大覺思惟大思惟觀於心性。是名覺支。觀心行大行遍行。是為觀支。如實知大知心動至心喜。是為喜支。身安心安受於樂觸。是為安支。心住大住

【現代漢語翻譯】 現代漢語譯本：因此稱為解脫。從心中產生喜悅到心中獲得解脫，都是心念處所包含的內容。從觀察無常來說，是針對第四禪。其他地方也有觀察無常，但並非特別針對性的修習。因為（修行者）會認為獲得不動定的滋味就是常。現在有了觀慧，知道脫離苦樂最終還是色法，仍然是無常，不應該產生貪染，所以稱為無常。從觀察出散來說，是針對空處。（修行者）滅除三種色，就像鳥兒飛出籠子，所以說出。因為緣于空，所以說散。雖然緣于空，也有觀慧。觀察離欲是針對識處。緣于空多了就會散亂，散亂就稱為欲。特別殊勝的觀慧能夠遠離這種散心，所以稱為離欲。觀察滅是對無所有處。特別殊勝的觀慧，觀察識無論是多是少都是空無，所以稱為觀滅。觀察棄捨是針對非想非非想處。捨棄識處和無所有處，還有更微妙的定，稱為非想非非想。凡夫錯誤地認為是涅槃（Nirvana），佛弟子知道它雖然沒有粗大的煩惱，但有細微的煩惱，而且沒有愛戀的滋味，所以稱為凈禪。從無常到棄捨，都稱為法念處。這十六種法橫向縱向地對治，每一節都不同。根本的暗證功德就薄弱，如同食物沒有鹽。特別殊勝的功德就厚重，如同食物有鹽。詳細論述發相，都記載在修證中（此處省略）。 接下來總的說明禪的發相。前面特別殊勝的修習時，觀慧還只是總的見到三十六物（三十六種不凈之物）。證得的相也是總的。通明修習時，細緻微妙，證得時分明。《華嚴經》（Avatamsaka Sutra）中也有這個名稱。《大集經》（Mahasamgraha Sutra）中辨說的寶炬陀羅尼（Ratna-ulkadharani），正是這個禪。請觀音（Avalokitesvara）也是這個意思。修習時，身口意三事同時修習，能夠引發三明六通。又修習寶炬時，乃至進入滅受想定（nirodha-samapatti），應當知道這個法門具備八解脫（asta-vimoksha）、三明（tri-vidya）、六通（sad-abhijna）。所以稱為通明。《大集經》中辨別這五支的名目，稱為如心覺、大覺、思惟、大思惟、觀於心性。這稱為覺支。觀心行、大行、遍行。這稱為觀支。如實知、大知、心動乃至心喜。這稱為喜支。身安心安，感受於樂觸。這稱為安支。心住、大住

【English Translation】 English version: Therefore, it is called liberation. From generating joy in the mind to attaining liberation in the mind, all are contained within the mindfulness of the mind. Observing impermanence is directed towards the Fourth Dhyana (fourth meditative state). Other places also observe impermanence, but it is not a specifically targeted practice. Because (practitioners) may think that obtaining the taste of unwavering concentration is permanence. Now, with wisdom, knowing that detachment from suffering and pleasure is ultimately still form (rupa), still impermanent, and one should not generate attachment, therefore it is called impermanence. Observing outgoing scattering is directed towards the Space Base (akasanantyayatana). (The practitioner) extinguishes the three forms, like a bird flying out of a cage, hence the term 'outgoing'. Because it is based on space, hence the term 'scattering'. Although based on space, there is also wisdom. Observing detachment from desire is directed towards the Consciousness Base (vijnananantyayatana). If one dwells on space too much, it becomes scattered, and scattering is called desire. Particularly superior wisdom can distance oneself from this scattered mind, hence it is called detachment from desire. Observing cessation is directed towards the Nothingness Base (akincanyayatana). Particularly superior wisdom observes that whether consciousness is much or little, it is all empty, hence it is called observing cessation. Observing abandonment is directed towards the Neither Perception nor Non-Perception Base (naivasamjnanasamjnatayatana). Abandoning the Consciousness Base and the Nothingness Base, there is an even more subtle concentration called Neither Perception nor Non-Perception. Ordinary people mistakenly think it is Nirvana (Nirvana), but Buddhist disciples know that although it does not have coarse afflictions, it has subtle afflictions, and it does not have the taste of attachment, therefore it is called pure dhyana. From impermanence to abandonment, all are called mindfulness of the Dharma. These sixteen dharmas counteract each other horizontally and vertically, each section is different. The merit of fundamental, obscure realization is weak, like food without salt. The merit of particularly superior realization is strong, like food with salt. Detailed discussions of the arising of signs are recorded in the cultivation and realization section (omitted here). Next, a general explanation of the arising of signs in the Penetrating Illumination Dhyana. Previously, during particularly superior cultivation, wisdom only generally saw the thirty-six objects (thirty-six impure things). The signs attained were also general. During Penetrating Illumination cultivation, it is subtle and wonderful, and the signs attained are clear. The Avatamsaka Sutra (Avatamsaka Sutra) also has this name. The Ratna-ulkadharani (Ratna-ulkadharani) expounded in the Mahasamgraha Sutra (Mahasamgraha Sutra) is precisely this dhyana. Inviting Avalokitesvara (Avalokitesvara) also has this meaning. During cultivation, the three actions of body, speech, and mind are cultivated simultaneously, which can generate the Three Clear Knowledges (tri-vidya) and Six Supernatural Powers (sad-abhijna). Furthermore, when cultivating the Jewel Torch, even entering the Cessation of Perception and Sensation Samadhi (nirodha-samapatti), one should know that this Dharma gate possesses the Eight Liberations (asta-vimoksha), Three Clear Knowledges (tri-vidya), and Six Supernatural Powers (sad-abhijna). Therefore, it is called Penetrating Illumination. The Mahasamgraha Sutra distinguishes the names of these five branches, calling them 'Like Mind Awareness', 'Great Awareness', 'Reflection', 'Great Reflection', and 'Observing the Nature of the Mind'. This is called the Awareness Branch. 'Observing the Actions of the Mind', 'Great Action', 'Pervasive Action'. This is called the Observation Branch. 'Knowing Truly', 'Great Knowing', 'The Mind Moves' to 'The Mind Rejoices'. This is called the Joy Branch. 'The Body is Peaceful and the Mind is Peaceful', experiencing the touch of joy. This is called the Peace Branch. 'The Mind Abides', 'Great Abiding'.

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不亂于緣。是名定支。初觀三事皆融。證時三事皆一。故名如心覺。覺于真諦色息心泯一無異。又識俗諦皮肉骨等。皆有九十九重。覺五藏生五氣。亦見身中蟲戶行來言語無細不了。覺托胎初陰過去無明業是蠟。現在父母精血是泥。過去業不住故名印壞。現在托識名色具足。故名文成。住在生藏之下。熟藏之上。子腸中形甚微細。唯有一念妄想色心相依。如有如無如夢。業行力故自然能起一念思心感召其母。母便思青色呼聲臊氣酢味。因此念力生一毫氣氣變為水。水變為血。血變為肉。母氣出入。以相資潤便得成肝藏。向上成眼向下成手足大指。若思白色哭聲腥氣辛味。便成肺藏。上向為鼻下向為手足第二指。若思赤色語聲焦氣苦味。便成心藏。上向為口下向為手足第三指。若思黃色歌聲香氣甜味。便成脾藏。上向為舌下向為手足第四指。若思黑色吟聲臭氣鹹味。便成腎藏。上向為耳下向成手足第五指。覺身份細微。例皆如此。思惟大思惟者。即是思惟真俗也。觀於心性者。即是空也。若真若俗同入心性。請觀音云。一一入于如實之際。如此覺支與上倍異。心行大行者。上覺支是解。今心行去是觀行。心行於世諦故名行。行真諦故名大行。三事俱行故名遍行。心住者于俗諦得一心。大住者。于真諦得一心。不亂于緣者

【現代漢語翻譯】 現代漢語譯本： 不被外緣所擾亂，這叫做定支（Dhyana-anga，禪定的組成部分）。最初觀想三事（色、息、心）皆融合，證悟時三事皆為一體。所以叫做如心覺（如其本心的覺悟）。覺悟到真諦（Paramārtha-satya，勝義諦）時，色、息、心泯然一體，毫無差別。又認識到俗諦（Saṃvṛti-satya，世俗諦）中的皮、肉、骨等，都有九十九重。覺察到五臟產生五氣，也看到身體中的蟲戶（微小的生命）行走、說話，沒有細微之處不瞭解。覺察到投胎之初，過去的無明業力是蠟，現在的父母精血是泥。過去的業力不能停留，所以叫做印壞。現在托胎的識，名色（Nāmarūpa，精神和物質）具足，所以叫做文成。住在生藏（尚未成熟的臟器）之下，熟藏（已經成熟的臟器）之上，在子腸中形態非常細微，只有一念妄想，色心相互依存，如有若無，如夢一般。由於業行的力量，自然能生起一念思心，感召其母。母親便會思念青色、呼喊的聲音、臊氣、酢味。因此念力產生一毫氣，氣變為水，水變為血，血變為肉。母親的氣息出入，互相滋潤，便得以形成肝臟，向上形成眼睛，向下形成手足大拇指。如果思念白色、哭泣的聲音、腥氣、辛味，便會形成肺臟，向上為鼻子，向下為手足第二指。如果思念赤色、說話的聲音、焦氣、苦味，便會形成心臟，向上為口，向下為手足第三指。如果思念黃色、歌唱的聲音、香氣、甜味，便會形成脾臟，向上為舌頭，向下為手足第四指。如果思念黑色、吟誦的聲音、臭氣、鹹味，便會形成腎臟，向上為耳朵，向下形成手足第五指。覺察身體各部分的細微之處，都像這樣。思惟大思惟，就是思惟真諦和俗諦。觀於心性，就是空性（Śūnyatā）。無論是真諦還是俗諦，都同樣進入心性。請觀音經云：『一一進入如實之際。』這樣的覺支（Bodhyanga，覺悟的組成部分）與上面所說的覺支大不相同。心行大行，上面的覺支是理解，現在的心行是觀行。心行於世俗諦，所以叫做行。行於真諦，所以叫做大行。三事（色、息、心）共同執行，所以叫做遍行。心住于俗諦，得到一心不亂。大住于真諦，得到一心不亂。不被外緣所擾亂。

【English Translation】 English version: Not being disturbed by external conditions is called Dhyana-anga (limb of meditation). Initially, the three things (form, breath, and mind) are contemplated as being fused together; at the time of realization, the three things are all one. Therefore, it is called 'like-mind-awakening' (awakening as per one's own mind). Awakening to the ultimate truth (Paramārtha-satya) is when form, breath, and mind are extinguished into one without difference. Furthermore, recognizing the conventional truth (Saṃvṛti-satya) of skin, flesh, bones, etc., all have ninety-nine layers. Perceiving the five organs generating the five energies, and also seeing the insect-dwellings (tiny lives) within the body walking, speaking, without failing to understand any detail. Perceiving that at the beginning of conception, the past ignorance-karma is wax, and the present parents' essence and blood are mud. The past karma cannot stay, so it is called 'seal broken'. Now, the consciousness taking rebirth, name and form (Nāmarūpa) are complete, so it is called 'writing completed'. It dwells below the immature organ and above the mature organ, in the child's intestines, the form is extremely subtle, with only one thought of delusion, form and mind are interdependent, as if existing and not existing, like a dream. Due to the power of karmic actions, it naturally arises a thought of mind, summoning its mother. The mother then thinks of the color blue, a calling sound, a musty smell, and a sour taste. Because of this thought-power, one hair-like energy is produced, the energy turns into water, the water turns into blood, the blood turns into flesh. The mother's breath goes in and out, nourishing each other, and then the liver is formed, upwards forming the eyes, downwards forming the thumbs of the hands and feet. If thinking of the color white, a crying sound, a fishy smell, and a spicy taste, then the lungs are formed, upwards as the nose, downwards as the second fingers of the hands and feet. If thinking of the color red, a speaking sound, a burnt smell, and a bitter taste, then the heart is formed, upwards as the mouth, downwards as the third fingers of the hands and feet. If thinking of the color yellow, a singing sound, a fragrant smell, and a sweet taste, then the spleen is formed, upwards as the tongue, downwards as the fourth fingers of the hands and feet. If thinking of the color black, a chanting sound, a foul smell, and a salty taste, then the kidneys are formed, upwards as the ears, downwards forming the fifth fingers of the hands and feet. Perceiving the subtle parts of the body, all are like this. Thinking great thoughts, is thinking of the ultimate truth and the conventional truth. Contemplating the nature of the mind, is emptiness (Śūnyatā). Whether it is the ultimate truth or the conventional truth, both enter the nature of the mind equally. The Sutra of Avalokiteśvara says: 'Each and every one enters the state of suchness.' This limb of awakening (Bodhyanga) is very different from the limb of awakening mentioned above. Mind-practice great practice, the above limb of awakening is understanding, now the mind-practice is contemplative practice. The mind practices in the conventional truth, so it is called practice. Practicing in the ultimate truth, so it is called great practice. The three things (form, breath, and mind) operate together, so it is called pervasive practice. The mind dwells in the conventional truth, attaining single-mindedness. Great dwelling in the ultimate truth, attaining single-mindedness. Not being disturbed by external conditions.

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。雖見真俗無量境界而於心不謬也。具明其相備如通明觀中廣說。發此定時見身息心同如芭蕉相無有堅實。是未到地相。見此三事同如泡沫相。是初禪。見三事同如浮雲相。是二禪。見三事同如影相。是三禪。見三事同如映象。是四禪。滅此三事皆空。滅空緣識滅識緣無所有。滅無所有緣非想非非想。滅非想非非想三種受想。而身證滅受之法。以成解脫。有俗觀故名亦有漏。有真觀故名亦無漏。此禪事理既備階位具足。成論人應用此明道定入八解脫。于義為便而不肯用。阿毗曇約八背舍。得有事理俱異外道。成俱解脫人。成論但有理無事便無俱解脫人。約外道禪為事禪。亦應約十善為戒世智為慧。戒慧既異外道定何意同。是則客醫無客定八術不成。委論其相具在修證中說(云云)。

○次明不凈禪發者。先就九想又為兩。一壞法人。二不壞法人。若壞法人修九想。一脹想。二壞想。三血涂想。四膿爛想。五青瘀想。六啖想。七散想。八骨想。九燒想。此人但求斷苦燒滅骨人。急取無學不欣事觀。既無骨人可觀。便無禪定神通變化愿智頂禪。雖言燒滅實有身在。例如滅受想而身證(云云)。此人好退。如毗曇有退相。四果如沙住井底。阿含云。三果退戒還家毀失律儀。不失道共。俗人生謗言無聖法。佛言。欲飽起

【現代漢語翻譯】 現代漢語譯本：雖然見到真諦和世俗的無量境界，但內心不會迷惑。詳細說明這些境界的相狀，就像在《通明觀》中廣泛講述的那樣。當發起這種禪定時，會看到身體、呼吸和心念都如同芭蕉樹一樣，沒有堅實的實體，這是未到地定的相狀。見到這三件事物都如同水泡一樣，這是初禪的相狀。見到這三件事物都如同浮雲一樣，這是二禪的相狀。見到這三件事物都如同影子一樣，這是三禪的相狀。見到這三件事物都如同鏡子中的影像一樣，這是四禪的相狀。滅除這三件事物，達到皆空的境界；滅除空，緣于識；滅除識，緣于無所有；滅除無所有，緣于非想非非想；滅除非想非非想，滅除三種感受和思想，從而以身體證得滅受之法，成就解脫。因為有世俗的觀察，所以也稱為有漏；因為有真諦的觀察，所以也稱為無漏。這種禪的修行，事和理都具備，階位也具足，成就論的人應該用這種禪定來進入八解脫。這樣做在義理上更為方便，但他們卻不肯採用。阿毗曇宗依據八背舍，認為事和理都與外道不同，從而成就俱解脫的人。但成實論只有理而無事，因此沒有俱解脫的人。如果以外道的禪定為事禪，也應該以十善為戒，以世俗的智慧為慧。既然戒和慧都與外道不同，那麼禪定又怎麼會相同呢？這樣一來，就像是客居的醫生沒有固定的醫術一樣，八種解脫的法門就無法成就。詳細論述這些相狀，都在修證中說明（此處省略）。 接下來闡明不凈禪的修習。首先，就九想觀又分為兩種：一是壞法人，二是不壞法人。如果壞法人修習九想觀，即一、脹想，二、壞想，三、血涂想，四、膿爛想，五、青瘀想，六、啖想，七、散想，八、骨想，九、燒想。這種人只求斷除痛苦，燒滅骨人，急於取得無學果位，不樂於觀察事物。既然沒有骨人可以觀察，就沒有禪定、神通、變化、愿智、頂禪。雖然說燒滅，但實際上身體仍然存在，例如滅除受想而身體證得（此處省略）。這種人容易退轉。如同毗曇宗所說，有退轉的相狀，四果阿羅漢如同沙子一樣停留在井底。阿含經說，三果阿那含退失戒律，還俗回家，毀壞律儀，但不失道共戒。世俗人因此產生誹謗，說沒有聖法。佛陀說：『想要吃飽飯，就必須起身行動。』

【English Translation】 English version: Although one sees the immeasurable realms of truth and convention, the mind is not confused. The details of these realms are fully explained in the 'Comprehensive Illumination Contemplation'. When this samadhi is developed, one sees that the body, breath, and mind are like a banana tree, without any solid substance. This is the characteristic of 'unreached concentration'. Seeing these three things as being like bubbles is the first dhyana (ch'an) (first meditative state). Seeing the three things as being like floating clouds is the second dhyana. Seeing the three things as being like shadows is the third dhyana. Seeing the three things as being like reflections in a mirror is the fourth dhyana. Extinguishing these three things, one reaches the state of 'all is empty'. Extinguishing emptiness, one conditions consciousness. Extinguishing consciousness, one conditions 'nothingness'. Extinguishing 'nothingness', one conditions 'neither perception nor non-perception'. Extinguishing 'neither perception nor non-perception', one extinguishes the three kinds of feeling and thought, and thus physically realizes the Dharma of cessation of feeling, thereby achieving liberation. Because there is conventional observation, it is also called 'with outflows' (asrava). Because there is true observation, it is also called 'without outflows' (anasrava). This dhyana practice, with both principle and practice complete, and the stages fully present, those who follow the Satyasiddhi School should use this samadhi to enter the eight liberations. This would be more convenient in terms of meaning, but they are unwilling to use it. The Abhidharma School, based on the eight deliverances (vimoksha), believes that both principle and practice are different from those of externalists, thus achieving 'liberation in both ways'. However, the Satyasiddhi School only has principle without practice, so there are no people who achieve 'liberation in both ways'. If we consider the dhyana of externalists as 'practice dhyana', then we should also consider the ten wholesome actions as precepts, and worldly wisdom as wisdom. Since precepts and wisdom are different from those of externalists, how can the dhyana be the same? In that case, it is like a visiting doctor without fixed medical skills, and the eight methods of liberation cannot be achieved. A detailed discussion of these characteristics is found in the 'Cultivation and Realization' section (etc.). Next, we explain the development of the 'Impurity Contemplation' (asubha-samadhi). First, the nine contemplations are divided into two types: those who 'destroy the Dharma' and those who 'do not destroy the Dharma'. If those who 'destroy the Dharma' practice the nine contemplations, namely: 1. Corpse Swelling, 2. Corpse Decaying, 3. Corpse Covered with Blood, 4. Corpse Full of Pus, 5. Corpse Turning Blue, 6. Corpse Being Eaten, 7. Corpse Scattering, 8. Corpse of Bones, 9. Corpse Burning. These people only seek to cut off suffering, burn the bones, and quickly attain the state of no-more-learning (arhat), not delighting in observing things. Since there are no bones to observe, there is no dhyana, no supernatural powers (abhijna), no transformations (nirmita), no wisdom of vows (pranidhana-jnana), and no 'summit dhyana'. Although it is said to be burning, the body actually still exists, like extinguishing feeling and thought while the body realizes (etc.). These people are prone to regression. As the Abhidharma School says, there are signs of regression, and the fourth-stage arhats are like sand staying at the bottom of a well. The Agamas say that the third-stage anagamin (non-returner) regresses from the precepts, returns home to lay life, and violates the precepts, but does not lose the 'path-sharing' precepts. Worldly people therefore create slander, saying that there is no holy Dharma. The Buddha said: 'If you want to be full, you must get up and act.'

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厭。不久當還更求出家。諸比丘不度。佛即度之便得羅漢。阿難問言。大德。是學退無學退。答言。學退。若然即是世智斷惑慧解脫人。故得有退。非無漏智斷一品惑進一品解而有退也。若發此九想無諸禪功德者。是壞法人也。若不壞法人九想者。從初脹想來住骨想。不進燒想。得有流光背舍勝處觀練薰脩神通變化。一切功德具足成俱解脫人也。若修時愛多觀外。見多觀身。見愛等內外觀。若發時準此可知。于坐禪中忽見死屍在地。言說方爾奄便那去。氣盡身冷神逝色變。無常所遷不簡豪賤。老少端丑無逃避處。慈父孝子無相代者。尸腥在地風吹日暴與本永異。或見一尸多尸是大不凈觀相。或滿一聚落一國土。或一尸色變。或多尸色變。死屍雖非九數。是諸想之本。故先說之。是等死屍顏色黯黑。身體洪直手足葩花。膀脹𦠇鄧如韋囊盛風。九孔流溢甚為穢惡。行者自念。我身如是未離未脫觀所愛人亦復如是。是相發時。得一分定心黮黮安快。須臾之間見此脹尸。風吹日暴。皮肉破壞身體坼裂形色改異了不可識。是名壞相。又見坼裂之處血從中出。散溜涂漫處處斑駁。灌溢於地臭處蓬勃。是為血涂相。又見膿爛流潰[泳-永+柴][泳-永+柴]滂沱如蠟得火。是名膿爛相。又見殘皮余肉風日干炙臭敗黮黵。半青半瘀𥀰

【現代漢語翻譯】 現代漢語譯本 厭惡。不久之後，他仍然請求出家。眾比丘不肯度化他。佛陀就親自為他剃度，他隨即證得阿羅漢果。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問道：『大德，他是從有學位的狀態退轉，還是從無學位的狀態退轉？』回答說：『是從有學位的狀態退轉。』如果這樣，他就是憑藉世俗智慧斷除煩惱，獲得慧解脫的人，所以才會有退轉。不是憑藉無漏智慧斷除一品煩惱，進升一品解脫，還會退轉的。如果發起這九想觀，卻沒有各種禪定功德的人，就是破壞佛法的人。如果不是破壞佛法的人，修習九想觀，從最初的脹想觀開始，安住于骨想觀，不繼續修習燒想觀，就能獲得流光背舍、勝處觀、練薰脩、神通變化，一切功德具足，成為俱解脫的人。 如果修習時貪愛心重，就多觀察外境；如果見解多，就多觀察自身。觀察貪愛等，或內觀或外觀。如果發起時，參照這個道理就可以知道。在坐禪中忽然看見死屍在地上，還在說話，突然就去世了，氣息斷絕，身體冰冷，神識離去，顏色改變，無常遷變不分貴賤，無論老少美醜都無法逃避，慈愛的父親孝順的兒子都無法代替。屍體腥臭地躺在地上，被風吹日曬，與原本的樣子永遠不同。或者看見一具屍體或多具屍體，這是大的不凈觀的景象。或者屍體遍滿一個村落、一個國家。或者一具屍體顏色改變，或者多具屍體顏色改變。死屍雖然不在九想觀的數目之內，卻是各種觀想的根本，所以先說它。這些死屍顏色黯黑，身體僵直，手腳張開，腫脹膨大，像用皮革做的袋子盛滿風，九孔流出污穢之物，非常噁心。修行人自己思念：我的身體也是這樣，沒有脫離。觀察所愛的人也是這樣。這種景象發起時，得到一分定心，昏暗而安穩。須臾之間，看見這具脹尸，被風吹日曬，皮肉破壞，身體裂開，形狀顏色改變，完全無法辨認，這叫做壞相。又看見裂開的地方血從中流出，四處散落塗抹，處處斑駁，灌注在地上，臭氣蓬勃，這叫做血涂相。又看見膿液腐爛流淌，像蠟燭遇到火一樣，這叫做膿爛相。又看見殘餘的皮肉被風吹日曬，乾燥腐敗，昏暗發黑，半青半紫，腐爛不堪。

【English Translation】 English version Disgusted. Before long, he still requested to leave home (become a monk). The Bhikshus (monks) would not ordain him. The Buddha then ordained him, and he immediately attained Arhatship (liberation from rebirth). Ananda (one of the ten principal disciples of the Buddha, known for his memory) asked: 'Venerable One, is this a regression from the state of a learner or a regression from the state of a non-learner?' He replied: 'A regression from the state of a learner.' If so, he is a person who, through worldly wisdom, has severed afflictions and attained liberation through wisdom, and therefore there can be regression. It is not that one who has severed one grade of affliction and advanced one grade of liberation through non-outflow wisdom can regress. If one initiates these nine contemplations (nine aspects of corpse meditation) without the merits of various dhyanas (states of meditative absorption), that person is a destroyer of the Dharma (Buddhist teachings). If one is not a destroyer of the Dharma, and practices the nine contemplations, starting from the initial bloated corpse contemplation, dwelling in the skeletal contemplation, and not proceeding to the burning corpse contemplation, one can attain flowing light, turning away from the world, the eight victories, skillful means of contemplation, practice and cultivation, supernatural powers, and all merits being complete, becoming a liberated one in both aspects (wisdom and concentration). If, during practice, attachment is strong, then observe external objects more; if views are many, then observe oneself more. Observe attachment, etc., either internally or externally. If it arises, one can know this by referring to this principle. In seated meditation, one suddenly sees a corpse on the ground, speaking just now, and then suddenly passing away, breath ceasing, body cold, consciousness departing, color changing, impermanence shifting without distinguishing between noble and lowly, old and young, beautiful and ugly, with no place to escape, with no loving father or filial son able to substitute. The corpse lies on the ground, stinking, blown by the wind and exposed to the sun, forever different from its original form. Or one sees one corpse or many corpses, this is the appearance of great impurity contemplation. Or corpses fill a village, a country. Or the color of one corpse changes, or the color of many corpses changes. Although corpses are not within the number of the nine contemplations, they are the root of all contemplations, so they are spoken of first. These corpses are dark in color, bodies stiff, hands and feet splayed, swollen and distended, like a leather bag filled with wind, the nine orifices overflowing with filth, extremely disgusting. The practitioner reflects: My body is like this, not yet separated or liberated. Observing the person one loves is also like this. When this appearance arises, one obtains a portion of samadhi (concentration), dim and peaceful. In a short time, one sees this bloated corpse, blown by the wind and exposed to the sun, skin and flesh destroyed, body split open, shape and color changed, completely unrecognizable, this is called the broken appearance. Again, one sees blood flowing out from the split places, scattered and smeared everywhere, mottled in places, pouring onto the ground, stench flourishing, this is called the blood-smeared appearance. Again, one sees pus rotting and flowing, pouring out like wax meeting fire, this is called the pus-rotting appearance. Again, one sees the remaining skin and flesh dried and roasted by the wind and sun, stinking and decaying, dim and black, half green and half purple, putrid.

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𥀰𤿽𤿽。是為青瘀相。又見此尸而為狐狼鴟鷲之所啖食。紛葩斗競攫裂拽挽。是為啖相。又見頭手異處五藏分張不可收斂。是為散相。又見二種骨。一帶膿膏。一純白凈或見一具骨。或遍聚落。如是諸相轉時定心隨轉。𪒠𪒠沉寂愉愉靜妙。安快之相說不可貲。不壞法人所觀齊此。未見此相愛染甚強。若見此已欲心都罷。懸不忍耐如不見糞猶能啖飯忽聞臭氣即便嘔吐。亦如捉凈法婆羅門而啖涂癰髓餅。槌頭自責我已了矣。若證此相。雖復高眉翠眼皓齒丹唇。如一聚尿粉覆其上。亦如爛尸假著繒彩。尚不眼視況當身近。雇鹿杖自害。況鳴抱淫樂。如是想者。是淫慾病之大黃湯。如貪食人審知豬豬盛屎之物。猶強吃啖。見豬蟲臭更能食不。前特勝力弱未決定除。今觀力強淫火疾滅。故云。九想觀成時六賊稍已除。及識愛怨詐兼知假實虛。如是厭患何但除欲。亦能發無漏亦成摩訶衍。釋論解死變想竟。仍說六波羅蜜四無量心。諸師咸云翻謬。今明菩薩修初想即具摩訶衍。故廣出諸法。后即云乃至燒想亦如是。那云脫落耶。

○次明八背舍發者。前三番是根本味凈。九想至一切處名為觀。九次第定是練。師子奮迅是薰。超越是修。此四事定。今先明背舍。背舍又有總別。總共二乘別在菩薩。又背舍不定。或因中說果名背舍

【現代漢語翻譯】 現代漢語譯本： 膨脹，腐爛，青紫。這被稱為青瘀相（屍體呈現青黑色瘀傷的景象）。又見到這具屍體被狐貍、狼、鴟、鷲等禽獸啃食。它們紛紛爭搶，撕裂、拖拽、拉扯。這被稱為啖相（屍體被動物啃食的景象）。又見到頭和手分離在不同的地方，五臟六腑分散張開，無法收拾聚攏。這被稱為散相（屍體四分五裂的景象）。又見到兩種骨頭，一種帶著膿液和脂肪，一種純潔白凈。或者見到一副完整的骨架，或者遍佈村落各處。像這樣的各種景象轉變時，禪定的心也隨之轉變。寂靜、沉穩，愉悅、寧靜、微妙。安穩快樂的景象，難以估量。不壞的佛法修行者所觀想的境界與此相同。未曾見過這種景象的人，愛慾執著非常強烈。如果見到這種景象，貪慾之心就會完全停止。就像無法忍受不去看糞便，仍然能夠吃飯；忽然聞到臭氣，立刻就會嘔吐。也像抓住清凈的婆羅門，卻讓他吃塗滿癰瘡膿液的餅。捶打自己的頭，責備自己說：『我已經明白了！』如果證得這種景象，即使是高高的眉毛、碧綠的眼睛、潔白的牙齒、鮮紅的嘴唇，也像一堆尿液上覆蓋著粉末。也像腐爛的屍體，假裝穿著華麗的絲綢彩繪。尚且不願正眼觀看，更何況是親近身體。花錢僱人拿著鹿杖來傷害自己，更何況是沉溺於擁抱和淫樂。像這樣觀想的人，這種觀想是治療淫慾病的大黃湯。就像貪吃的人，明明知道豬是盛放糞便的容器，仍然強行吃下去。見到豬身上的蟲子和臭味，還能吃得下去嗎？之前特別殊勝的力量還很弱，沒有徹底斷除淫慾。現在觀想的力量強大，淫慾之火迅速熄滅。所以說，九想觀修成時，六賊（色、聲、香、味、觸、法）逐漸被除滅。並且認識到愛、怨、詐騙，兼知虛假和真實。像這樣厭惡患病，不僅僅能去除慾望，也能引發無漏智慧，也能成就大乘佛法。釋論對死變想的解釋完畢。仍然說六波羅蜜和四無量心。各位法師都說這是翻譯錯誤。現在說明菩薩修習最初的觀想就具備了大乘佛法。所以廣泛地闡述各種佛法。後面就說乃至燒想也是這樣。哪裡會脫落呢？

其次說明八背舍的生髮。前三次觀想是根本味凈。從九想觀到一切處觀稱為觀。九次第定是練習。師子奮迅三昧是熏習。超越三昧是修習。這四種禪定。現在先說明背舍。背舍又有總相和別相。總相是二乘共有的，別相在於菩薩。而且背舍是不確定的。或者是在因地時說果地的名稱為背舍。

【English Translation】 English version: Swelling, decay, and lividity. This is known as the 'blue-green discoloration aspect' (the sight of a corpse showing blue-black bruises). Furthermore, seeing this corpse being eaten by foxes, wolves, kites, and vultures. They compete fiercely, tearing, ripping, dragging, and pulling. This is known as the 'devouring aspect' (the sight of a corpse being eaten by animals). Furthermore, seeing the head and hands separated in different places, the five viscera scattered and spread out, impossible to gather and collect. This is known as the 'scattered aspect' (the sight of a corpse torn into pieces). Furthermore, seeing two kinds of bones, one with pus and fat, one purely white and clean. Or seeing a complete skeleton, or scattered throughout the villages. As these various aspects transform, the mind in meditation also transforms accordingly. Serene, calm, joyful, peaceful, and subtle. The aspect of peace and happiness is immeasurable. The realm contemplated by practitioners of the indestructible Dharma is the same as this. Those who have not seen this aspect have very strong attachments to love and desire. If they see this aspect, the mind of greed and desire will completely cease. Just as one cannot bear not to look at feces, yet can still eat; suddenly smelling a foul odor, one will immediately vomit. It is also like grabbing a pure Brahmin and making him eat a cake smeared with pus from a sore. Beating one's own head, scolding oneself, saying: 'I have already understood!' If one realizes this aspect, even if one has high eyebrows, emerald eyes, white teeth, and red lips, it is like a pile of urine covered with powder. It is also like a rotten corpse pretending to wear gorgeous silk brocade. One would not even look at it directly, let alone get close to it. One would hire someone with a deer-staff to harm oneself, let alone indulge in embracing and sexual pleasure. For those who contemplate in this way, this contemplation is the rhubarb soup for the disease of lust. It is like a glutton who knows that a pig is a container for feces, yet still forces himself to eat it. Seeing the worms and stench on the pig, can he still eat it? Previously, the particularly superior strength was weak, and lust was not completely eradicated. Now, the power of contemplation is strong, and the fire of lust is quickly extinguished. Therefore, it is said that when the Nine Contemplations are accomplished, the six thieves (form, sound, smell, taste, touch, and dharma) are gradually eliminated. And one recognizes love, hatred, and deception, and also knows falsehood and truth. Such disgust and aversion can not only remove desire, but also generate non-outflow wisdom and accomplish Mahayana Buddhism. The explanation of the contemplation of death transformation in the Shastra is complete. It still speaks of the Six Paramitas and the Four Immeasurable Minds. All the Dharma masters say that this is a translation error. Now it is explained that the Bodhisattva possesses Mahayana Buddhism by practicing the initial contemplation. Therefore, various Dharmas are widely expounded. Later, it is said that even the contemplation of burning is the same. Where would it fall off?

Secondly, explaining the arising of the Eight Deliverances. The first three contemplations are the fundamental taste of purity. From the Nine Contemplations to the Contemplation of All Places is called contemplation. The Nine Successive Attainments are practice. The Lion's Leaping Samadhi is cultivation. The Transcendental Samadhi is practice. These are the four types of samadhi. Now, first explaining the Deliverances. Deliverances have both general and specific aspects. The general aspect is shared by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the specific aspect is in the Bodhisattva. Moreover, Deliverance is uncertain. Or, the name of the fruit is spoken of in the cause as Deliverance.

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為解脫。自有果中說因名解脫為背舍。若定判者。斷惑究竟。事理具足。稱為解脫。若惑未盡定未備但名背舍。背者厭下地及自地凈潔五欲。舍者舍是著心。故名背舍。若破愛多發外相如前說。若破見多發內相。內相者即八背舍也。一內有色外觀色。乃至第八滅受想背舍。所言內有色外觀色者。不破不壞內色。內觀白骨皮肉而外觀死屍等。若修相具如禪門。今略示發相。行者忽見自身足指皮𥀹如泡。漸漸至膞至腰通身到頂。斯須洪直舉身脹急。五指葩花兩腳如柱。腰腹如甕頭如盆。處處臚脹如風滿韋囊。此相發時或從腳至頂或從頂至腳。滿一繩床。皮急肉裂將欲綻潰。既潰膿流浸漬濕釋。又從頂至足皮肉自脫。唯白骨在。支節相柱𣫝然不動皮肉墮落聚在一處。猶如蟲聚污穢鄙丑。若發此相深患其身。厭之如糞。何況妻子財寶而生吝惜。薩埵亡身鹿杖所害者。皆得斯觀。內不計我外不愛所低頭慚愧厭心相續(云云)。大經云。除卻皮肉諦觀白骨。一一節間皆今繫念。逆順觀察令骨凈潔。是名內有色相。外觀色者。外見死屍。膀脹膿壞滿一聚落一國土。如前九想所觀不凈。故言外觀色。位在欲界定。此法增進見骨起四色。青黃白鴿。煜煜爚爚將發不發。青色青光乃至鴿色鴿光。狀如流水。光籠骨人如塵霧鏡日。若心緣足光

【現代漢語翻譯】 現代漢語譯本：爲了獲得解脫，經典中將導致解脫的原因稱為『背舍』。如果確定地說，徹底斷除迷惑，事和理都完備，才能稱為『解脫』。如果迷惑沒有斷盡，禪定沒有完備，只能稱為『背舍』。『背』是厭惡下地以及自身所處地的不清凈的五欲，『舍』是捨棄對這些的執著之心，所以稱為『背舍』。如果破除貪愛較多，則引發外在的景象，如前文所說。如果破除邪見較多，則引發內在的景象。內在的景象就是指八背舍。第一是『內有色外觀色』，乃至第八『滅受想背舍』。所說的『內有色外觀色』，是指不破除不損壞內在的色身，在內心觀想白骨、面板、肌肉，同時向外觀看死屍等。如果修習的景象完備，就像禪門所說的那樣。現在簡略地指示引發景象的方法。修行者忽然看見自身腳趾的面板像水泡一樣，漸漸向上蔓延到小腿、到腰部，遍及全身直到頭頂。頃刻間，身體洪大挺直，全身脹滿緊繃，五個腳趾像花朵一樣張開，兩腿像柱子一樣粗壯，腰腹像甕一樣膨大，頭顱像盆一樣巨大，處處都膨脹得像充滿風的皮囊。這種景象出現時，或者從腳到頭，或者從頭到腳，充滿整個繩床。面板緊繃，肌肉開裂，將要綻開潰爛。潰爛后膿液流出，浸濕地面。又或者從頭到腳，面板肌肉自行脫落，只剩下白骨。骨骼的支節相互支撐，兀然不動，皮肉掉落堆積在一處，就像蟲子聚集一樣，污穢醜陋。如果引發這種景象，就會深深地厭惡自己的身體，厭惡它就像糞便一樣。更何況是妻子、財寶，又怎麼會吝惜呢？過去薩埵王子爲了救度飢餓的母虎而捨身，鹿杖仙人被迦梨王所害者，都是因為他們證得了這種觀想。內心不執著于『我』，外在不貪愛所擁有的，低頭慚愧，厭惡之心相續不斷（此處省略）。《大般涅槃經》中說：『除去皮肉，仔細觀察白骨，每一節骨頭都要繫念觀想，逆向、順向地觀察，使骨頭清凈潔白。』這就是『內有色相』。『外觀色』是指向外觀看死屍，膨脹腐爛，膿液充滿整個村落、整個國家，就像前面九想觀所觀的不凈之物。這種觀想的果位在欲界定。此法如果增進，就能看見白骨發出四種顏色：青色、黃色、白色、鴿色，光芒閃耀，將要發出但還沒有完全發出。青色的光芒乃至鴿色的光芒，形狀像流水一樣。光芒籠罩著白骨人，像塵霧照耀著太陽。如果內心專注于腳上的光芒

【English Translation】 English version: For the sake of liberation, the cause leading to liberation is referred to as 'Back-off' (Bei She 背舍) in the scriptures. If definitively speaking, complete severance of delusion, with both matter and principle being complete, can be called 'Liberation'. If delusion is not completely severed, and samadhi is not complete, it can only be called 'Back-off'. 'Back' means to detest the impure five desires of the lower realms and one's own realm, and 'off' means to relinquish the mind attached to these, hence it is called 'Back-off'. If breaking attachment is more prevalent, external appearances are triggered, as mentioned earlier. If breaking wrong views is more prevalent, internal appearances are triggered. The internal appearances refer to the Eight Back-offs. The first is 'Internal Form, External Observation of Form', up to the eighth 'Cessation of Perception and Feeling Back-off'. The so-called 'Internal Form, External Observation of Form' refers to not breaking or damaging the internal form, internally contemplating white bones, skin, and flesh, while externally observing corpses, etc. If the appearances cultivated are complete, it is like what is said in the Chan school. Now, briefly indicate the method of triggering appearances. The practitioner suddenly sees the skin of their own toes like blisters, gradually spreading upwards to the calves, to the waist, covering the entire body up to the crown of the head. In an instant, the body becomes large and erect, the whole body is swollen and taut, the five toes spread out like flowers, the legs are as thick as pillars, the waist and abdomen are as swollen as urns, the head is as large as a basin, and everywhere is swollen like a leather bag filled with wind. When this appearance arises, it may be from the feet to the head, or from the head to the feet, filling the entire rope bed. The skin is taut, the muscles are cracking, about to burst and ulcerate. After ulceration, pus flows out, soaking the ground. Or from the head to the feet, the skin and flesh fall off by themselves, leaving only white bones. The joints of the bones support each other, standing still, the skin and flesh fall off and pile up in one place, like insects gathering, filthy and ugly. If this appearance arises, one will deeply detest one's own body, detesting it like feces. How much more so with wife, children, and wealth, how could one be stingy? In the past, Prince Sattva sacrificed himself to save a hungry tigress, and the Rishi Kalabu (Deer Staff) was harmed by King Kali, all because they attained this contemplation. The mind does not cling to 'I' internally, and does not crave what is possessed externally, bowing the head in shame, with a continuous mind of disgust (omitted here). The Mahaparinirvana Sutra says: 'Remove the skin and flesh, carefully observe the white bones, each bone should be contemplated with mindfulness, observing in reverse and forward order, making the bones pure and white.' This is 'Internal Form Appearance'. 'External Observation of Form' refers to externally observing corpses, swollen and rotten, with pus filling the entire village, the entire country, like the impure things observed in the Nine Contemplations mentioned earlier. The position of this contemplation is in the Desire Realm Samadhi. If this method is advanced, one can see the white bones emitting four colors: blue, yellow, white, and dove-color, the light shining brightly, about to emit but not yet fully emitted. The blue light, up to the dove-colored light, is shaped like flowing water. The light envelops the bone person, like dust and fog illuminating the sun. If the mind focuses on the light on the feet

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隨向下。若心緣頭光隨向上。以青光力映蔽十方。悉見青色。如須彌山隨方色一。乃至鴿色亦如是。若此光色將發不發。位在未到地定。如是薳久光應自發。若不發者。當攝心諦觀眉間放之便發。狀如竹孔吐煙。初乃小小后乃散大。四色宛轉從眉間出遍照十方豁爾大明。一色亦有十功德八觸五支正邪等相。初色發時名覺。分別八色名為觀。昔雖知肉中有骨。不知骨中八色。昔所未見慶喜悲慚名為喜支。此色發時深有樂法。心地恬愉名為樂支。定心湛然安住不動黮黮轉深。空明智定信敬慚愧。不生謗毀離蓋相應。若冷暖等。叢叢皆無謬亂。故稱叢林。但此中動癢空明五支等相。心眼開明。法深樂重不同根本。亦異特勝通明。彼帶皮肉觸不通暢。今觸骨人其法深妙。若論邪相入八色者。或見青色不甚分明。斑駁不好即是邪相。七色亦如是。闇證無觀慧如夜多賊。今禪有觀如晝少偽設有易卻。若三藏云。八色是色界法。觸欲界骨人。致諸功德起。此依根本有漏。作如此說。大乘明戒定慧法悉不可盡。何以故。命朽戒謝無作不滅。定雖伏惑斷在不久。如蠱入身殘藏害命。即雖未死勢不久存。慧道無失初果七死。無漏湛然。當知戒定是無漏法。若爾。八色之光便是界外法也。若發此相。初背舍成位在初禪。成論云。兩背舍欲界攝

【現代漢語翻譯】 現代漢語譯本： 隨之下觀。如果心念緣于頭光隨之向上。以青光的威力映照遮蔽十方，都能看見青色。如同須彌山隨著方位不同而顏色不同一樣。乃至鴿子的顏色也是如此。如果這光色將要發出而未發出，處於未到地定的狀態。這樣持續一段時間，光自然應該發出。如果不發出，應當收攝心神仔細觀察眉間，放出光芒便會發出。形狀如同竹孔吐出的煙霧，開始時很小，後來逐漸散開變大。四種顏色宛轉變化，從眉間發出遍照十方，豁然開朗，一片光明。一種顏色也有十種功德、八種觸感、五種支分、正邪等相。最初光色發出時稱為『覺』。分別八種顏色稱為『觀』。過去雖然知道肉中有骨，卻不知道骨中有八種顏色。過去未曾見過的慶喜悲慚，稱為『喜支』。此時光色發出時，內心深感喜樂於佛法，心地恬靜愉悅，稱為『樂支』。定心湛然，安住不動，越來越深。空明、智慧、禪定、信心、恭敬、慚愧，不生起誹謗和毀壞，遠離煩惱的覆蓋，與正法相應。如果冷暖等感覺，叢叢生起都沒有謬誤和混亂，所以稱為『叢林』。但這裡面有動、癢、空明等五種支分等相，心眼開明，對佛法的喜樂更加深刻，不同於根本禪定，也不同於特勝通明。因為後者帶著皮肉，觸感不通暢，現在觸及骨頭的人，其法深妙。如果論及邪相，進入八色時，或者看見青色不是很分明，斑駁不好，這就是邪相。其他七種顏色也是如此。暗中修行而沒有觀慧，如同夜晚有很多盜賊。現在禪修有觀慧，如同白天很少有虛假，即使有也很容易去除。如果三藏說，八色是**法，觸及欲界骨頭的人，能夠獲得各種功德。這是依據根本有漏法，作如此說法。大乘闡明戒定慧法是不可窮盡的。為什麼呢？因為壽命會衰朽，戒體也會消失，但無作戒體不會滅亡。禪定雖然能伏住煩惱，但斷除煩惱還需要一段時間，如同蠱蟲進入身體，殘害五臟六腑，即使沒有立刻死亡，存在的時間也不會長久。慧道是不會失去的，初果聖者最多七次生死。無漏法湛然清凈。應當知道戒定是無漏法。如果這樣說，八色之光便是超出三界之外的法了。如果發出這種相，最初背舍成就，處於初禪的境界。《成論》說，兩種背舍屬於欲界所攝。

【English Translation】 English version: Then contemplate downwards. If the mind is focused on the head-light and follows upwards, using the power of the blue light to illuminate and cover the ten directions, one will see blue color everywhere. It is like Mount Sumeru, which has different colors depending on the direction. Even the color of a pigeon is like that. If this light-color is about to appear but has not yet appeared, it is in the state of 'unreached concentration' (未到地定). If one persists in this way for a while, the light should naturally appear. If it does not appear, one should gather one's mind and carefully observe the space between the eyebrows, and when the light is released, it will appear. Its shape is like smoke coming out of a bamboo hole, initially small but gradually spreading and becoming larger. The four colors transform and emanate from between the eyebrows, illuminating the ten directions, suddenly becoming bright and clear. A single color also has ten merits, eight touches, five branches, and aspects of right and wrong. When the initial color appears, it is called 'awakening' (覺). Distinguishing the eight colors is called 'observation' (觀). Although one knew in the past that there were bones in the flesh, one did not know that there were eight colors in the bones. The joy, happiness, sorrow, and shame that one had not seen in the past are called 'joy branch' (喜支). When this color appears, one feels deep joy in the Dharma, and the mind is peaceful and happy, which is called 'happiness branch' (樂支). The concentrated mind is clear, abiding and unmoving, becoming deeper and deeper. Emptiness, clarity, wisdom, concentration, faith, respect, and shame arise, without giving rise to slander and destruction, being in accordance with the Dharma and free from the coverings of afflictions. If sensations such as cold and warmth arise in clusters, they are without error or confusion, hence called 'grove' (叢林). But within this, there are aspects such as movement, itching, emptiness, clarity, and the five branches, the mind's eye is opened, and the joy in the Dharma is deeper and more profound, different from fundamental concentration and also different from 'special insight' (特勝通明). Because the latter is associated with skin and flesh, the touch is not smooth, but now the person who touches the bones, their Dharma is profound and wonderful. If one discusses the wrong aspects, when entering the eight colors, one might see that the blue color is not very clear, mottled and unpleasant, which is a wrong aspect. The other seven colors are also like this. Secretly practicing without the wisdom of observation is like a night with many thieves. Now, meditating with observation is like a daytime with few falsehoods, and even if there are any, they are easily removed. If the Tripitaka says that the eight colors are Dharma, and that touching the bones of the desire realm can lead to various merits, this is based on the fundamental conditioned Dharma. The Mahayana explains that the Dharma of morality, concentration, and wisdom is inexhaustible. Why? Because life decays, and the precepts disappear, but the 'non-action' (無作) precepts do not perish. Although concentration can subdue afflictions, the cutting off of afflictions still takes time, like a parasite entering the body, harming the internal organs, and even if it does not die immediately, its existence will not last long. The path of wisdom is not lost; the first fruit Arhat has at most seven deaths and rebirths. The unconditioned Dharma is clear and pure. One should know that morality and concentration are unconditioned Dharmas. If so, the light of the eight colors is a Dharma beyond the three realms. If this sign appears, the initial 'abandonment' (背舍) is accomplished, and one is in the state of the first Dhyana. The Cheng Lun (成論) says that the two abandonments are included in the desire realm.

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凈背舍色界攝。四背舍無色界攝。滅背舍過三界。毗曇云。初二背舍通欲界及二禪。凈背舍在四禪。言三禪樂多不立背舍。復有人言。三禪無勝處四禪無背舍。三家互異。今依釋論。初背舍二勝處初禪攝。既有五支驗是初禪也。二內無色以不凈心觀外色者。骨人是精血所成。應須呵滅析骨四微。大乘體法知骨從心生。心如幻化。骨人虛假骨人自滅。如好馬任人意。如好人共事去來無捩。骨人去已新法未來。喜多退墮。以不凈心但觀外色。外色者外死屍等。又外者骨人所放八色也。所以觀外色者。此去欲界猶近須觀外不凈。若修壞骨人別有觀法。今但論法發。忽見骨人自然消磨。但有八色及外不凈在。骨人滅時位在中間。又見八色與內凈法同時俱起。青黃等光更作一番增明。內凈喜樂一心四支功德。轉勝於前。是為二背舍位在二禪。三凈背捨身作證者。初禪二禪非遍身樂。四禪無樂何所為證。成論人四禪共凈背舍。今以兩禪共凈背舍。既言三禪有遍身樂。可以為證即是其初。成就在四禪。能具足勝處。故知凈背舍位在三禪也。凈者。釋論云。緣凈故凈。八色已是凈法。而未被凈緣瑩練。凈色極在四禪。此色起時瑩於八色更轉明凈。故言緣凈故凈。遍身受者。樂之極在三禪故。總此二禪為凈背舍也。凈有四義。不凈不凈者

。欲界之身已是不凈。而今膀脹故言不凈不凈。不凈凈者。除卻皮肉諦觀白骨。無腹筋血如珂如貝。故言不凈凈。凈不凈者。是眉間所出八色光明。光明是凈未被練治。故言凈不凈也。凈凈是第三背舍。更被凈緣練治也。故言凈凈。四空背舍者。過一切色滅有對色。不念種種色。一切色是欲界內外色。有對是五根所對。此兩色前三背舍已滅。但有八色隨心轉變。故言種種色。呵色緣空更無別法。但入空定。若凡夫多染保著空定。聖人深心智慧利。直去不回。故名背舍。苦緣空多則散。虛誑不實。舍空緣識識法相應。名識處背舍。又識生滅無常虛誑。無復所緣。但有能緣。故言無所有處。識處如癰。無所有處如瘡。舍識無識即是非想非非想。此無想猶有細煩惱。今舍能緣非想之受想。亦無復能滅之想。定法持身泯然無想。如水魚蟄蟲。若以所滅為名。與攀上厭下何異。今從能滅自地亦滅他地得名。故言滅受想背舍。具如修證中說。毗曇明得滅定是俱解脫。不得此一定但名慧解脫。成論得電光名慧解脫。具得世間禪名俱解脫。成論后四更無別法。以無漏心修此可然。前三何意無別法。而約外道禪耶(云云)。若過去曾得八定故發宿習。而滅定一種不得無漏。修則不成。故不論宿習也。九次第定超越等約三藏者。無有凡人修

【現代漢語翻譯】 現代漢語譯本：欲界之身已經是不清凈的了，現在又因膨脹而說不清凈，所以說'不凈不凈'。'不凈凈'是指，除去面板肌肉，仔細觀察白骨，沒有腹筋血液，像珂貝一樣。所以說'不凈凈'。'凈不凈'是指，從眉間發出的八色光明。光明是清凈的，但還沒有經過鍛鍊和整治，所以說'凈不凈'。'凈凈'是第三背舍（Tritiya Vimoksha，第三解脫），再被清凈的因緣鍛鍊和整治，所以說'凈凈'。四空背舍（Catu-arupa-vimoksha，四無色解脫）是指，超越一切色，滅除有對色。不思念種種色。一切色是欲界內外之色，有對是五根所對。這兩種色，在前三個背舍中已經滅除。但還有八色隨著心意轉變，所以說'種種色'。厭惡色而緣于空，更沒有其他法，只是進入空定。如果凡夫執著于空定，聖人則以深刻的智慧迅速離去，不再回頭，所以稱為背舍。苦於緣空，則容易散亂，虛假不實。捨棄空而緣于識，識法相應，稱為識處背舍（Vijnanayatana-vimoksha，識處解脫）。又識的生滅是無常虛假的，沒有可以緣的對象，只有能緣的主體，所以說無所有處（Akincanyayatana，無所有處）。識處像毒瘡，無所有處像潰瘍。捨棄識而達到無識，就是非想非非想（Naivasamjnanasamjnayatana，非想非非想處）。這種無想還有細微的煩惱。現在捨棄能緣的非想之受想，也沒有能滅除它的想法。定法持身，泯然無想，像水中的魚和蟄伏的蟲。如果以所滅的對象來命名，與攀緣上界、厭惡地獄有什麼區別？現在從能滅的角度，自身也滅，他地也滅，因此得名，所以說滅受想背舍（Nirodhasamjnavedayita-vimoksha，滅受想解脫）。具體內容如修證中所說。《毗曇》（Abhidhamma，阿毗達摩）認為，得到滅定（Nirodha-samapatti，滅盡定）是俱解脫（Ubhaya-bhaga，俱解脫），沒有得到這種定，只能稱為慧解脫（Prajna-vimoksha，慧解脫）。《成論》（Satyasiddhi Shastra，成實論）認為，得到電光定（Vidyut-samadhi，電光三昧）稱為慧解脫，完全得到世間禪定稱為俱解脫。《成論》認為，后四禪定沒有其他特別的法，可以用無漏心來修習。前三禪定為什麼沒有其他特別的法，而說是外道禪定呢？（云云）如果過去曾經得到八定，所以引發了宿習，但是滅定這種定，如果沒有無漏的修習，就不能成就，所以不討論宿習。九次第定（Navanupurva-vihara-samapatti，九次第定）的超越等，如果是依據三藏（Tripitaka，三藏）的說法，沒有凡人可以修習。

【English Translation】 English version: The body in the Desire Realm (Kamadhatu) is already impure. Now, due to bloating, it is said to be impure, hence 'impure-impure'. 'Impure-pure' refers to removing the skin and flesh, carefully observing the white bones, without abdominal muscles or blood, like shells or cowries. Therefore, it is called 'impure-pure'. 'Pure-impure' refers to the eight-colored light emanating from between the eyebrows. The light is pure, but it has not been refined and treated, so it is called 'pure-impure'. 'Pure-pure' is the third Vimoksha (Tritiya Vimoksha, the third liberation), further refined and treated by pure conditions, hence 'pure-pure'. The Four Formless Vimokshas (Catu-arupa-vimoksha, the four formless liberations) refer to transcending all form, extinguishing the forms that are objects of the senses. Not contemplating various forms. All forms are the internal and external forms of the Desire Realm, and 'objects of the senses' refers to what the five roots perceive. These two types of form have already been extinguished in the first three Vimokshas. However, there are still eight colors that transform according to the mind, hence 'various forms'. Disgusted with form and focusing on emptiness, there is no other Dharma, only entering the Samadhi of Emptiness. If ordinary people cling to the Samadhi of Emptiness, the sages, with profound wisdom, quickly depart and do not turn back, hence it is called Vimoksha. Suffering from clinging to emptiness leads to scattering, falseness, and unreality. Abandoning emptiness and focusing on consciousness, consciousness and Dharma correspond, called the Vimoksha of the Realm of Consciousness (Vijnanayatana-vimoksha, the liberation of the realm of consciousness). Furthermore, the arising and ceasing of consciousness is impermanent and false, with no object to focus on, only the subject that can focus, hence the Realm of Nothingness (Akincanyayatana, the realm of nothingness). The Realm of Consciousness is like a boil, and the Realm of Nothingness is like an ulcer. Abandoning consciousness and reaching non-consciousness is neither perception nor non-perception (Naivasamjnanasamjnayatana, neither perception nor non-perception). This non-perception still has subtle afflictions. Now, abandoning the perception and thought of neither perception nor non-perception, there is also no thought that can extinguish it. The Dharma of Samadhi sustains the body, completely without thought, like fish in water or hibernating insects. If named after what is extinguished, what is the difference from clinging to the upper realms and disliking the lower realms? Now, from the perspective of what can extinguish, oneself is also extinguished, and other realms are also extinguished, hence the name, so it is called the Vimoksha of the Cessation of Perception and Feeling (Nirodhasamjnavedayita-vimoksha, the liberation of the cessation of perception and feeling). The specific content is as described in the practice and realization. The Abhidhamma (Abhidhamma, the Higher Teaching) believes that attaining the Cessation Samapatti (Nirodha-samapatti, the attainment of cessation) is Ubhaya-bhaga (Ubhaya-bhaga, liberation in both ways), and without attaining this Samadhi, it can only be called Prajna-vimoksha (Prajna-vimoksha, liberation by wisdom). The Satyasiddhi Shastra (Satyasiddhi Shastra, the Treatise on the Establishment of Truth) believes that attaining the Vidyut-samadhi (Vidyut-samadhi, the lightning samadhi) is called Prajna-vimoksha, and fully attaining worldly Dhyana is called Ubhaya-bhaga. The Satyasiddhi Shastra believes that the last four Dhyanas have no other special Dharma, and can be practiced with a non-outflow mind. Why do the first three Dhyanas have no other special Dharma, and are said to be the Dhyana of external paths? (etc.) If one has attained the eight Samadhis in the past, so that latent habits are triggered, but the Cessation Samadhi cannot be achieved without non-outflow practice, so latent habits are not discussed. The transcendence of the Nine Sequential Dwellings (Navanupurva-vihara-samapatti, the nine successive dwelling attainments), etc., if based on the Tripitaka (Tripitaka, the Three Baskets) teachings, no ordinary person can practice it.

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於此定。故不論發宿習也。若約大乘亦應有此義。今所不論。

○次明大不凈觀發者。亦名大背舍。前所觀所發除欲皮肉。諦觀骨人死屍不凈。或一尸兩尸。城邑聚落不凈流溢等。但約自他正報。故言小不凈也。約此而論厭背。故名背舍。亦是總別相(云云)。若大不凈觀何但正報流溢不凈。依報宅宇錢財穀米衣服飲食。山河園林江淮池沼。絓是色法悉皆不凈。蟲膿流出臭處腥臊。舍如丘墓錢如死蛇。羹如屎汁飯如白蟲。衣如臭皮山如肉聚。池如膿河園林如枯骨。江海如汪穢。大經云。美羹作穢汁想即此觀也。于坐禪中忽如上見。見此大地無一好處。依正不復可貪。是名大不淨髮也如初然火。加功攢發煙炎蓋微。火既成勢不復擇薪。乃至江河亦能幹竭。初觀不凈。止一尸一國。淫心乍興乍廢。今定力已成厭惡亦盛。一切依正無非不凈。欲心永息。複次諸物有何定相。隨人果報感見不同。善業感凈色惡業感不凈色。如諸天寶地寶宮人中富樂。執諸瓦石變成金銀。善力所招依正俱凈。如僧護經所說。地獄獄相不同。或見身肉為地為他所耕。或見身如樹林眾所摧折。或身如山如屋如衣。凡一百二十種。皆惡業所感招不凈色。若執凈色保愛堅固。以大觀力破大著心。翻大顛倒成大不凈觀也。何以故。夫幻術法多是欺誑。

【現代漢語翻譯】 現代漢語譯本 在此處確定。因此不論及宿習。若依大乘教義，也應有此含義，但現在不討論。

○接下來闡明大不凈觀的生起。也稱為大背舍（Maha Patikkula-manasikara，偉大的厭惡作意）。之前所觀想和生起的，是去除慾望的皮肉，仔細觀察骨人、死屍的不凈。或者一具屍體、兩具屍體，城邑聚落的不凈流溢等等。但只侷限於自身和他人的正報（kamma-vipaka，業報），所以說是小不凈。依據這些來談論厭惡背離，所以稱為背舍（Patikkula-manasikara，厭惡作意）。也是總相和別相（如前所述）。如果修習大不凈觀，為何僅僅是正報流溢不凈？依報（upadhi，所依之物）如宅宇、錢財、穀米、衣服飲食，山河園林、江淮池沼，凡是色法，全部都是不凈的，蟲膿流出，臭氣腥臊。舍宅如同墳墓，錢財如同死蛇，羹湯如同屎汁，飯食如同白蟲，衣服如同臭皮，山巒如同肉堆，池塘如同膿河，園林如同枯骨，江海如同污穢。如《大般涅槃經》所說：『對美味的羹湯作污穢汁液的觀想』，就是這種觀想。在坐禪中忽然如上述所見，見到此大地沒有一處是美好的，依報和正報都不值得貪戀，這稱為大不凈觀的生起。如同初次燃火，加力摩擦，生起煙和火焰，但火焰還很微弱。火一旦形成勢頭，就不再選擇柴薪，乃至江河也能使其乾涸。初修不凈觀，只觀一具屍體、一個國家，淫慾之心時而生起時而止息。現在定力已經成就，厭惡也變得強烈，一切依報和正報無非是不凈，欲心永遠止息。再次，諸物有什麼固定的相狀呢？隨著人的果報，感受和見到的也不同。善業感得清凈的色，惡業感得不凈的色。如諸天寶地寶宮和人間富樂，執取瓦礫變成金銀，這是善的力量所招感的，依報和正報都清凈。如《僧護經》所說，地獄的獄相不同，或者見到自身肉體成為土地被他人耕作，或者見到自身如樹林被眾人摧折，或者身體如山、如屋、如衣服，總共一百二十種，都是惡業所感招的不凈色。如果執著清凈的色，保愛堅固，用大觀想的力量破除大的執著心，翻轉大的顛倒，成就大不凈觀。為什麼呢？因為幻術大多是欺騙的。

【English Translation】 English version This is determined here. Therefore, it does not discuss past habits. If according to the Mahayana teachings, it should also have this meaning, but it is not discussed now.

○ Next, explaining the arising of the Great Impurity Contemplation. It is also called Maha Patikkula-manasikara (Great Loathsomeness Meditation). What was previously contemplated and arose was the skin and flesh that remove desire, carefully observing the skeleton, the corpse's impurity. Or one corpse, two corpses, the impurity overflowing from cities and villages, etc. But it is only limited to one's own and others' positive retribution (kamma-vipaka, karmic results), so it is called small impurity. Discussing aversion and turning away based on these, it is called Patikkula-manasikara (Loathsomeness Meditation). It is also the general and specific characteristics (as mentioned before). If practicing the Great Impurity Contemplation, why is it only the positive retribution overflowing with impurity? The dependent retribution (upadhi, the basis of existence) such as houses, money, grains, clothes, food and drink, mountains, rivers, gardens, ponds, rivers, and lakes, all phenomena of form are all impure, with pus flowing out, and foul and fishy odors. Houses are like tombs, money is like dead snakes, soup is like excrement, rice is like white worms, clothes are like smelly skin, mountains are like piles of flesh, ponds are like pus rivers, gardens are like withered bones, and rivers and seas are like pools of filth. As the Mahaparinirvana Sutra says: 'Contemplating delicious soup as filthy liquid' is this kind of contemplation. In meditation, suddenly seeing as described above, seeing that there is no good place on this earth, and neither dependent nor positive retribution is worth craving, this is called the arising of the Great Impurity Contemplation. Like the first time a fire is lit, exerting effort to rub, smoke and flames arise, but the flames are still very weak. Once the fire gains momentum, it no longer chooses firewood, and even rivers can be dried up. Initially practicing impurity contemplation, only contemplating one corpse, one country, lustful thoughts arise and cease intermittently. Now that the power of concentration has been achieved, aversion has also become strong, all dependent and positive retributions are nothing but impurity, and lustful thoughts cease forever. Furthermore, what fixed characteristics do things have? Depending on a person's karmic results, what is felt and seen is also different. Good karma brings about pure form, and bad karma brings about impure form. Like the treasures of the heavens, the treasures of the earth, the palaces, and the wealth and happiness of humans, grasping tiles and stones and turning them into gold and silver, this is brought about by the power of goodness, and both dependent and positive retributions are pure. As the Samgharakshita Sutra says, the appearances of hell are different, or seeing one's own flesh becoming land tilled by others, or seeing oneself like a forest being destroyed by the masses, or the body like a mountain, like a house, like clothes, a total of one hundred and twenty kinds, all of which are impure forms brought about by bad karma. If one clings to pure form, cherishing and guarding it firmly, using the power of great contemplation to break through great attachment, reversing great delusion, and achieving the Great Impurity Contemplation. Why? Because illusions are mostly deceptive.

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神通法得其道理。凡一切物皆可轉變。如蘇蠟金鐵遇暖流變。如水遇冷成地。此得解觀契轉變之道。定力爾故。若根本但除下地著。不能除自地。若小大背舍未是無漏。但除下地自地著。若無漏緣通則下自上皆除著也。若人發大不凈入背舍亦大。初禪攝。若內無骨人外觀八色及依正兩報。緣境大故。名第二大背舍。二禪攝。若以大不凈入凈背舍亦大。乃至滅背舍亦如是。若論大勝處者。更熟背舍。令于緣轉變自在。大論明。鈍人修八背舍竟。方修勝處一切處。中根修三背舍竟。於四禪中修勝處等。上根祇修初背舍即修一切法也。今處中說。若多若少者。還約依正。一尸為少二尸為多。如是傳傳可解。一衣一食一山河為少。無量衣食山河為多。初修從少至多。今發亦應爾。若好若丑者。善業端正為好。惡業鄙陋為丑。此二皆於我美者為好。於我惡者為丑。此二皆有智慧為好。皆有愚癡為丑。此二富貴為好。貧賤為丑。如此好醜俱不凈。山河國土衣食屋宅。若好若丑俱不凈。又依正俱丑。骨人所放八色為好。又八色亦丑被練為好。好醜皆不凈。此兩勝處初禪攝。若內無色相。外觀色若多若少若好若丑。勝知勝見者。內滅骨人外有八色。又有依正多少好醜。如前說(云云)。

摩訶止觀卷第九(上)

摩訶止觀

【現代漢語翻譯】 現代漢語譯本 通過神通法可以領悟其中的道理。世間萬物都可以轉變。例如，酥油、蠟、黃金、鋼鐵遇到溫暖就會流動變化。又如水遇到寒冷就會凝結成冰。這就是通過理解和觀察，契入事物轉變的道理。這是因為有禪定的力量。如果只是從根本上斷除下層境界的執著，就不能斷除自身所在境界的執著。如果修習小、大背舍，但沒有達到無漏的境界，也只能斷除下層境界和自身境界的執著。如果達到無漏的境界，並且能通達一切因緣，那麼就能斷除下層、自身以及上層境界的執著。如果有人觀想巨大的不凈之物而進入背舍，這種背舍也是巨大的，屬於初禪的境界。如果內心沒有骨想，而向外觀看八種顏色以及依報和正報，因為所緣的境界廣大，所以稱為第二大背舍，屬於二禪的境界。如果以巨大的不凈之物進入凈背舍，這種背舍也是巨大的，乃至滅盡背舍也是如此。如果討論大勝處，就要更加熟練地修習背舍，使自己對於所緣的境界能夠自在地轉變。《大智度論》中闡明，根器遲鈍的人修完八背舍之後，才修習勝處和一切處；中等根器的人修完三種背舍之後，在四禪中修習勝處等；上等根器的人只要修習初背舍，就能修習一切法。現在採取折中的說法。『若多若少』，還是指依報和正報。一具屍體為少，兩具屍體為多。像這樣可以依次類推理解。一件衣服、一份食物、一座山河為少，無量的衣服、食物、山河為多。最初修習時，從少到多。現在觀想不凈之物也應該這樣。『若好若丑』，善業所感得的端正相貌為好，惡業所感得的醜陋相貌為丑。這兩種情況，對於我來說，美好的為好，醜惡的為丑。這兩種情況，有智慧的為好，愚癡的為丑。這兩種情況，富貴的為好，貧賤的為丑。像這樣，好和丑都不清凈。山河、國土、衣食、屋宅，無論是好的還是醜的，都不清凈。而且，依報和正報都是醜陋的。骨人所放出的八種顏色為好。而且，八種顏色也是醜陋的，經過鍛鍊才變為好。好和丑都不清凈。這兩種勝處屬於初禪的境界。如果內心沒有色相，向外觀看色，無論是多還是少，是好還是醜，都能勝知勝見。這是指內心滅除了骨想，外在有八種顏色，又有依報和正報的多少好醜，如前面所說的那樣。 《摩訶止觀》卷第九（上） 《摩訶止觀》

【English Translation】 English version Through the supernatural power (Skt: Abhijñā) of Dharma, one can understand the underlying principles. All things can be transformed. For example, butter, wax, gold, and iron flow and change when they encounter warmth. Similarly, water turns into ice when it encounters cold. This is through understanding and observing, entering into the principle of the transformation of things. This is because of the power of Samadhi (concentration). If one only fundamentally eliminates attachment to the lower realms, one cannot eliminate attachment to one's own realm. If one practices small or large liberation (Skt: Vimoksha), but has not attained the state of non-outflow (Skt: Anāsrava), one can only eliminate attachment to the lower realms and one's own realm. If one attains the state of non-outflow and can understand all conditions, then one can eliminate attachment to the lower, one's own, and the upper realms. If someone contemplates a huge impure object and enters liberation, this liberation is also huge and belongs to the realm of the first Dhyana (meditative absorption). If one has no bone perception internally and looks outward at the eight colors and the dependent and main retributions (Skt: Vipāka), because the object of contemplation is vast, it is called the second great liberation and belongs to the realm of the second Dhyana. If one enters pure liberation with a huge impure object, this liberation is also huge, and so on up to the cessation liberation. If we discuss the great overcoming places (Skt: Abhibhāyatanas), one must practice liberation more skillfully, so that one can freely transform the object of contemplation. The Mahāprajñāpāramitāśāstra clarifies that people with dull faculties practice the eight liberations completely before practicing the overcoming places and all places; people with medium faculties practice three liberations completely before practicing the overcoming places, etc., in the four Dhyanas; people with superior faculties practice only the first liberation and then practice all Dharmas. Now we take a moderate approach. 'Whether many or few' still refers to the dependent and main retributions. One corpse is few, two corpses are many. In this way, it can be understood by analogy. One piece of clothing, one portion of food, one mountain and river are few; countless clothes, food, mountains, and rivers are many. Initially, practice progresses from few to many. Now, contemplating impurity should also be like this. 'Whether good or bad', the upright appearance obtained from good karma is good, and the ugly appearance obtained from bad karma is ugly. In these two cases, what is beautiful to me is good, and what is ugly to me is ugly. In these two cases, having wisdom is good, and being ignorant is ugly. In these two cases, being rich is good, and being poor is ugly. Like this, both good and bad are impure. Mountains, rivers, lands, clothing, food, houses, whether good or bad, are all impure. Moreover, both the dependent and main retributions are ugly. The eight colors emitted by the bone person are good. Moreover, the eight colors are also ugly, and they become good after being refined. Both good and bad are impure. These two overcoming places belong to the realm of the first Dhyana. If one has no color perception internally and looks outward at color, whether many or few, good or bad, one can know and see victoriously. This refers to internally eliminating the bone perception, and externally there are eight colors, and there are many or few, good or bad, dependent and main retributions, as mentioned before. Mahāzhiguan (Great Calming and Contemplation), Scroll 9 (Part 1) Mahāzhiguan

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卷第九(下)

隋天臺智者大師說

門人灌頂記

勝知見者。此心勝色不為色所縛。心能轉色。故言勝知也。勝見者。凈不凈等皆於己心自在。觀解成就。故言勝見也。此兩二禪攝。若勝處成時身尚不惜。況財物他身耶。上古賢人推位讓國還牛洗耳。皆是昔生經修此觀。自然成性無復愛染。不得此意貪之至死。何能忽榮棄位耶。后四勝處在四禪中成就。三禪樂多不能轉變。就聲聞法謂言如此。于菩薩法禪禪轉變。何得無耶。大論云青黃赤白。此從實法。瓔珞云地水火風此從假名。互得相攝。此四勝處內外色盡但有八色。唯有多少轉變。無有好醜轉變也。十一切處在四禪中。初禪覺觀多。二禪喜動。三禪樂動。不得廣普遍一切處。唯不動念慧則能廣普。以青遍十方十方皆青。余色亦爾。故名一切處。若一切入者以青遍一切時黃來入青。亦遍一切處。青黃本相不失相入。又不相濫。余色相入亦如是。是名一切入。此乃內心放色遍一切處。那得以外樹葉為緣遍一切處耶。內心無法安能轉變外樹葉耶。先能變心方能變葉耳。大論取優缽羅華者。恐人不解借外喻內。不可執喻為正義。若通明觀內無骨人不放八色。修勝處時當借外緣。或可應爾。不壞法人內自放不須外也。

複次菩薩修勝處具眾行者。若

【現代漢語翻譯】 現代漢語譯本 卷第九(下)

隋天臺智者大師說

門人灌頂記

勝知見者（指在知見上獲得勝利的人）。此心勝過色法，不被色法所束縛。心能轉化色法，所以說是勝知。勝見者（指在見解上獲得勝利的人）。對於清凈與不清凈等，都能在自己的心中自在。觀解成就，所以說是勝見。這兩種屬於二禪所攝。如果勝處成就時，身體尚且不吝惜，何況是財物和他人之身呢？上古賢人推辭爵位，讓出國家，還牛洗耳（比喻隱居），都是前世曾經修習此觀，自然成為習性，不再有愛染。不明白這個道理，貪婪到死，怎麼能捨棄榮華和地位呢？后四種勝處在四禪中成就。三禪的快樂太多，不能轉變。就聲聞法來說是這樣。對於菩薩法來說，禪定之間可以互相轉變，怎麼會沒有呢？《大智度論》說青黃赤白，這是從實法（真實存在的法）的角度來說的。《瓔珞經》說地水火風，這是從假名（假借的名字）的角度來說的。互相可以攝入。這四種勝處，內外色法都消失了，只剩下八種色法。只有多少的轉變，沒有好醜的轉變。十一切處在四禪中。初禪的覺觀多，二禪的喜悅動搖，三禪的快樂動搖，不能廣泛普遍地達到一切處。只有不動念的智慧才能廣泛普遍。以青色遍滿十方，十方都是青色。其餘的顏色也是這樣。所以名叫一切處。如果一切入者，以青色遍滿一切處時，黃色進入青色，也遍滿一切處。青色和黃色的本相不消失，互相進入，又不互相混淆。其餘的顏色互相進入也是這樣。這名叫一切入。這是內心放出色法遍滿一切處。怎麼能以外面的樹葉為緣遍滿一切處呢？內心沒有法，怎麼能轉變外面的樹葉呢？先能轉變內心，才能轉變樹葉啊。《大智度論》取優缽羅華（一種蓮花）為例，是恐怕人們不理解，借用外面的事物來比喻內心的道理。不可執著比喻為正義。如果通明觀內沒有骨頭的人不放出八種色法，修習勝處時應當借用外緣，或許可以這樣。不壞法人（指證得不壞法身的人）內心自然放出，不需要外緣。

再次，菩薩修習勝處，具足各種行持。如果

【English Translation】 English version Chapter 9 (Part 2)

Explained by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by Disciple Guanding

'Superior Knower and Seer' (Sheng Zhi Jian Zhe) refers to one whose mind surpasses form and is not bound by it. The mind can transform form, hence the term 'Superior Knower'. 'Superior Seer' (Sheng Jian Zhe) refers to one who is at ease with purity and impurity within their own mind. Accomplishment in contemplation and understanding leads to the term 'Superior Seer'. These two are encompassed by the Second Dhyana (Second Meditation). If one does not even begrudge their own body when the Superior States are achieved, how much less so material possessions or the bodies of others? Ancient sages who declined positions of power, relinquished kingdoms, and 'washed their ears by the river' (a metaphor for renouncing worldly affairs) had cultivated this contemplation in past lives, naturally developing a disposition free from attachment. Without understanding this principle, one remains greedy until death. How can one possibly disregard honor and abandon position? The latter four Superior States are achieved in the Four Dhyanas. The Third Dhyana has excessive joy, making transformation difficult. This is the understanding in the Shravaka (Hearer) Vehicle. In the Bodhisattva Vehicle, transformations occur between Dhyanas; how could it be otherwise? The Mahaprajnaparamita-upadesa (Great Treatise) speaks of blue, yellow, red, and white. This is from the perspective of real dharmas (actual existing phenomena). The Yingluo Sutra speaks of earth, water, fire, and wind. This is from the perspective of provisional names (conventional designations). They can mutually encompass each other. In these four Superior States, both internal and external forms cease, leaving only eight types of form. There is only transformation in quantity, not in beauty or ugliness. The Ten All-Encompassing Spheres are in the Four Dhyanas. The First Dhyana has much initial and sustained thought. The Second Dhyana has agitated joy. The Third Dhyana has agitated pleasure. One cannot broadly and universally reach all places. Only unwavering wisdom can broadly pervade. If one pervades the ten directions with blue, all ten directions are blue. The same applies to other colors. Hence, it is called 'All-Encompassing Spheres'. If one is 'All-Entering', when blue pervades all places, yellow enters into the blue and also pervades all places. The original characteristics of blue and yellow are not lost; they enter into each other without mixing. The same applies to the entry of other colors. This is called 'All-Entering'. This is the mind releasing form to pervade all places. How can one use an external tree leaf as a condition to pervade all places? If the mind has no dharma, how can it transform an external tree leaf? One must first be able to transform the mind before transforming the leaf. The Mahaprajnaparamita-upadesa uses the example of the utpala flower (a type of lotus) for fear that people will not understand, using an external object to illustrate an internal principle. One should not cling to the metaphor as the definitive meaning. If a person with clear and bright contemplation does not release the eight types of form internally, one should borrow external conditions when cultivating the Superior States, perhaps that would be appropriate. A person with an indestructible dharma body (referring to someone who has attained the indestructible dharma body) naturally releases it internally and does not need external conditions.

Furthermore, if a Bodhisattva cultivates the Superior States and possesses various practices...

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不達依正可起貪慳。此觀若明。身尚欲舍。況惜己物而貪他財。是則名檀。得如此觀不為財色而破于戒。害彼財主引物自歸。欺詐百端而求全濟。決無此理。是則名尸。得此觀時若他觸惱及以侵奪。終不生瞋諍于糞穢。是則名忍。是觀成時不倚不凈屍身。不凈國土間退定心。是名精進。此觀能具觀練熏修。神通變化。愿智頂等。是則名禪得此觀時一切法能所皆不可得。不生不滅畢竟清凈。是則名慧。一切道定法門。皆于勝處轉變成就心定自在迴轉去住。作諸法門隨心即成。如快馬破陣亦自製住。是時明凈無復魔事。心使于魔魔不能破心也。行四三昧人若發得此法。多轉入五品弟子位。何故爾。助道力大能疾近清涼池。齊此是發觀禪。亦是發摩訶衍禪相。若練熏修凡夫尚不得學無發可論。若別出經論故不俟言也。

○七明慈心發者慈倚根本前後(云云)。忽緣一切眾生取其樂相。無怨無惱悅心適意。或見得人中樂或見得天上樂。善修得解定心分明。無一眾生不得樂者。初躡躡細靜後轉深定但所緣有三。若緣親人得樂名廣。中人名大。怨人名無量。又緣一方眾生得樂名廣。四維名大。十方名無量。此定有隱沒不隱沒。若心緣眾生。決定作得樂想心甚分明。而所緣處不見眾生得受於樂。是內不隱沒而外隱沒。復有內心

明凈外見得樂。是為內外俱不隱沒。若先得此定后發五支功德者。初覺眾生悉皆得樂。心與定合自心亦樂。善修得解。名覺支。分別得樂。或人中天上無量差品皆悉明瞭。名觀支怨親平等無復畏怨憂親之苦。名喜支。喜支動息心神愉懌亦如所緣得樂之相。名樂支。定法轉深持心不動。名一心支。此名同根本而法味永異。如糖蜜和水冷同味別。若發單根本報止梵眾梵輔。若得慈定則報為梵王。其果既勝因亦大矣。若先得根本後加慈定。根本益深也。又于慈定中發二禪內凈四支成就。又發三禪樂具五支成就。又發四禪一一與諸禪相應。支林具足而法味倍增。如前喻。但慈心本緣他得樂。內受樂定外見他樂。此相齊三禪。四禪但見他得樂內無樂受。以舍苦樂故。是為小乘。如此分別。佛或時破執為緣言。慈心福至遍凈。悲心福至空處。喜心福至識處舍心福至不用處。但菩薩恒與慈悲俱。何地而無慈悲。慈悲熏一切善豈止齊三禪耶此一往語耳。若先發根本后發慈定亦如是。然皆闇證隱沒。或內不隱沒而外隱沒(云云)。若依特勝通明發慈定者。所依之定自是一邊。能依之慈附起不濫。此定既有觀慧慈定亦不隱沒。五支法味倍勝根本。或因慈定而發特勝通明。此之慈定亦不隱沒禪味亦深。或因慈定發小大不凈。不凈取眾生破壞相

【現代漢語翻譯】 現代漢語譯本： 明凈的外在顯現快樂，這就是內外都不隱沒的狀態。如果先獲得這種禪定，然後生起五支功德，那麼最初會覺察到所有眾生都得到快樂，心與禪定融合，自己的心也感到快樂。善於修習並獲得解脫，這稱為覺支（Bodhyanga，菩提分）。 通過分別而獲得快樂，無論是人中還是天上，無量差別的品類都能夠清楚明瞭，這稱為觀支（Vipassana，觀禪支）。對怨敵和親人都平等對待，不再有畏懼怨恨和憂慮親人的痛苦，這稱為喜支（Piti，喜禪支）。喜支使動息平靜，心神愉悅，也如同所緣境顯現快樂的相狀，這稱為樂支（Sukha，樂禪支）。禪定之法逐漸深入，保持心不動搖，這稱為一心支（Ekaggata，一心禪支）。 這被稱為與根本禪相同，但法味永遠不同。就像糖和蜜混合在水中，冷的時候味道不同一樣。如果只生起單一的根本禪，果報止於梵眾天（Brahmakayika）和梵輔天（Brahmapurohita）。如果獲得慈定（Metta，慈心禪定），那麼果報就是梵王（Mahabrahma）。果報既然殊勝，那麼因也一定很大。 如果先獲得根本禪，然後加上慈定，根本禪就會更加深入。又在慈定中生起二禪，內在的清凈和四支成就。又生起三禪，快樂的感受和五支成就。又生起四禪，一一與各種禪相應，支林具足，而法味倍增。就像前面的比喻一樣。但是慈心的根本在於使他人得到快樂，內在感受快樂的禪定，外在看到他人快樂。這種相狀與三禪相同。四禪只是看到他人得到快樂，內在沒有快樂的感受，因為捨棄了苦樂的緣故。這是小乘的觀點，如此分別。 佛陀有時爲了破除執著，說是從緣而論。慈心（Metta）的福報到達遍凈天（Subhakinha），悲心（Karuna）的福報到達空無邊處天（Akasanancayatana），喜心（Mudita）的福報到達識無邊處天（Vijnananancayatana），舍心（Upekkha）的福報到達無所有處天（Akincannayatana）。但是菩薩總是與慈悲同在，哪裡會沒有慈悲呢？慈悲熏習一切善法，難道僅僅止於三禪嗎？這只是一種方便說法罷了。 如果先發起根本禪，然後發起慈定，也是如此。然而這些都是暗中證得，隱沒不顯。或者內在不隱沒，而外在隱沒（等等）。如果依靠特勝通明（Visesabhasa，特別殊勝的智慧光明）來發起慈定，所依靠的禪定本身是一邊，能依靠的慈心附帶生起，不會混淆。這種禪定既然有觀慧，慈定也不會隱沒，五支的法味比根本禪更加殊勝。或者因為慈定而發起小不凈觀（Asubha，不凈觀）和大不凈觀，不凈觀取眾生破壞的相狀。

【English Translation】 English version: The clear and pure external appearance obtains joy. This is when both internal and external are not obscured. If one first attains this samadhi (concentration) and then develops the five limbs of merit, initially one perceives that all beings obtain joy, the mind merges with the samadhi, and one's own mind also feels joy. Skillfully cultivating and attaining liberation is called Bodhyanga (awakening factor). Obtaining joy through discernment, whether in the human realm or in the heavens, all the immeasurable differences are clearly understood. This is called Vipassana (insight factor). Treating enemies and loved ones equally, no longer having the suffering of fearing enemies or worrying about loved ones, is called Piti (joy factor). The Piti factor calms movement and rest, the mind and spirit are joyful, and it is also like the appearance of joy obtained from the object of focus. This is called Sukha (happiness factor). The Dharma of samadhi deepens, holding the mind without wavering. This is called Ekaggata (one-pointedness factor). This is said to be the same as the fundamental samadhi, but the taste of the Dharma is eternally different. It is like sugar and honey mixed in water, the taste is different when cold. If one only develops a single fundamental samadhi, the karmic reward stops at the Brahmakayika (Brahma's host) and Brahmapurohita (Brahma's ministers) heavens. If one attains Metta (loving-kindness) samadhi, then the karmic reward is Mahabrahma (Great Brahma). Since the karmic reward is superior, the cause must also be great. If one first attains the fundamental samadhi and then adds Metta samadhi, the fundamental samadhi will deepen further. Furthermore, in Metta samadhi, one develops the second dhyana (meditative absorption), the inner purity and the four limbs are accomplished. Furthermore, one develops the third dhyana, the experience of joy and the five limbs are accomplished. Furthermore, one develops the fourth dhyana, each corresponding to the various dhyanas, the forest of limbs is complete, and the taste of the Dharma is doubled. It is like the previous analogy. However, the root of Metta lies in enabling others to obtain joy, internally experiencing the samadhi of joy, and externally seeing others' joy. This appearance is the same as the third dhyana. The fourth dhyana only sees others obtaining joy, internally there is no experience of joy, because suffering and joy are abandoned. This is the view of the Hinayana (Smaller Vehicle), thus distinguishing. The Buddha sometimes, in order to break attachments, speaks from the perspective of conditions. The merit of Metta (loving-kindness) reaches the Subhakinha (radiant glory) heaven, the merit of Karuna (compassion) reaches the Akasanancayatana (sphere of infinite space), the merit of Mudita (sympathetic joy) reaches the Vijnananancayatana (sphere of infinite consciousness), and the merit of Upekkha (equanimity) reaches the Akincannayatana (sphere of nothingness). However, Bodhisattvas are always with loving-kindness and compassion, where would there be no loving-kindness and compassion? Loving-kindness and compassion permeate all good dharmas, how could it only stop at the third dhyana? This is just an expedient teaching. If one first initiates the fundamental samadhi and then initiates Metta samadhi, it is also like this. However, these are all attained in secret, obscured and not apparent. Or the internal is not obscured, but the external is obscured (etc.). If one relies on Visesabhasa (special illuminating wisdom) to initiate Metta samadhi, the samadhi relied upon is itself one side, the Metta that is relied upon arises attached, and will not be confused. Since this samadhi has insight, Metta samadhi will also not be obscured, and the taste of the five limbs will be more superior than the fundamental samadhi. Or because of Metta samadhi, one initiates Asubha (impurity contemplation), both small and large. Impurity contemplation takes the appearance of beings being destroyed.

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。則無眾生可緣誰得此樂。雖無眾生有漏中樂而有涅槃樂。是發法緣慈也。問。慈緣眾生凈相無瞋惱。取其好相。不凈觀破壞眾生。取其惡相云何相發。答。此亦無妨。如雖見不凈。不妨又見凈人端正衣裳雖生慈定不妨不凈。慈定亦能莊嚴背舍等。使功德倍深勝單發不凈。或互相發(云云)。餘三無量心發更互。準慈定可知若四無量附根本發即成有漏。附特勝通明發。即成亦有漏亦無漏。附不淨髮即成無漏。因緣不同。慈定等深淺。百千萬種不可稱說。譬如欲界四大色造種種地。青黃赤白高下不同造種種樹木草果。甘苦辛酸藥毒香臭。造種種人。端丑聰鈍貧富善惡。造種種禽獸。毛角飛走。無邊種類差品不混。各隨性分任力所能。如薄福人但資稗粟。不信有甘蔗蒲桃。色界凈法亦復如是轉變支林種種滋味。更相添糅而不混和。乃至四無量心彌復曠大。何以故。眾生無量故想其得樂亦復無量。諸法無量附諸法發支味亦無量。不可稱計眾生薄福不信禪定。設信一法不信無量功德。如山左不識珍羞井蛙之非海若。甚可憐愍。其能信者知聖境難思。不生誹謗(云云)。

○八明因緣發者。行人有大功勛。諸佛賜以禪定三昧。或過去宿習而因緣定發前後(云云)。于坐中。忽然思惟心所緣處。或緣善心或緣噁心。能緣所緣

【現代漢語翻譯】 現代漢語譯本：那麼如果沒有眾生可以作為慈心的對象，誰能獲得這種快樂呢？雖然沒有眾生可以獲得有漏的世間之樂，但有涅槃之樂。這就是發起以法為緣的慈心。問：慈心緣于眾生的清凈之相，沒有嗔恨惱怒，取其美好的一面。而不凈觀則是破壞眾生，取其醜惡的一面，這二者如何相互引發呢？答：這也沒有妨礙。比如，雖然見到不凈之物，不妨礙又見到清凈之人端正的衣裳。雖然生起慈定，不妨礙修不凈觀。慈定也能莊嚴背舍等法門，使功德更加深厚，勝過單獨修不凈觀。或者二者互相引發（此處省略）。其餘三種無量心（悲、喜、舍）的發起和相互作用，可以參照慈定來理解。如果四無量心附屬於根本禪而發起，就成為有漏之法。如果附屬於特勝通明而發起，就成為亦有漏亦無漏之法。如果附屬於不凈觀而發起，就成為無漏之法。因緣不同，慈定等的深淺，有百千萬種，不可稱說。譬如欲界的四大元素造出種種土地，青黃赤白高低不同，造出種種樹木草果，甘苦辛酸藥毒香臭，造出種種人，端正醜陋聰明愚鈍貧窮富貴善良邪惡，造出種種禽獸，有毛有角能飛能走，無邊種類，差別品類不相混淆，各自隨著自己的本性和能力而發揮作用。如同福薄之人只能依靠粗劣的稗子和穀物，不相信有甘蔗和葡萄。清凈之法也是如此，轉變出種種支分和法味，互相新增糅合而不混雜。乃至四無量心更加曠大。為什麼呢？因為眾生無量，所以希望他們獲得快樂的想法也無量。諸法無量，附屬於諸法而生起的支分和法味也無量，不可稱量計算。眾生福薄，不相信禪定。即使相信一種法門，也不相信無量的功德。如同山左之人不認識珍貴的美味，井底之蛙不知道海若的偉大，實在可憐。那些能夠相信的人，知道聖境難以思議，不會產生誹謗（此處省略）。

○八、明因緣發者。修行人有很大的功勛，諸佛賜予禪定三昧，或者過去有宿世的習氣，因此因緣成熟，禪定在前後次第中生起（此處省略）。在禪坐中，忽然思惟心所緣之處，或者緣于善心，或者緣于噁心，能緣的心和所緣的境。

【English Translation】 English version: Then, if there are no sentient beings to be the object of loving-kindness, who can attain this joy? Although there are no sentient beings to attain the joy of conditioned existence (samsara), there is the joy of Nirvana. This is arousing loving-kindness based on the Dharma. Question: Loving-kindness focuses on the pure aspect of sentient beings, without anger or annoyance, taking their good qualities. But the contemplation of impurity (不凈觀, bu jing guan) destroys sentient beings, taking their bad qualities. How do these two arise together? Answer: This is not a problem. For example, although one sees impurity, it does not prevent one from seeing the pure and upright clothing of a person. Although loving-kindness concentration (慈定, ci ding) arises, it does not prevent the practice of impurity. Loving-kindness concentration can also adorn the Eight Liberations (背舍, bei she) and other practices, making the merit deeper and superior to the solitary practice of impurity. Or the two can arise mutually (omitted here). The arising and interaction of the other three immeasurable minds (compassion, joy, equanimity) can be understood by analogy to loving-kindness concentration. If the four immeasurable minds arise attached to the fundamental dhyana, they become conditioned (有漏, you lou). If they arise attached to the special superior clear understanding, they become both conditioned and unconditioned. If they arise attached to the contemplation of impurity, they become unconditioned. Because the causes and conditions are different, the depth of loving-kindness concentration and so on are of hundreds of thousands of kinds, impossible to describe. For example, the four great elements of the desire realm create various lands, with different colors of blue, yellow, red, and white, and different heights. They create various trees, grasses, fruits, with different tastes of sweet, bitter, spicy, sour, medicinal, poisonous, fragrant, and foul. They create various people, with different appearances of handsome and ugly, intelligence and dullness, poverty and wealth, goodness and evil. They create various birds and beasts, with fur and horns, flying and walking, countless kinds, with different categories not mixed together, each following their own nature and ability to exert their strength. Like a person with little merit who can only rely on coarse millet, not believing in sugarcane and grapes. Pure Dharma is also like this, transforming into various branches and flavors, adding and mixing with each other without mixing together. Even the four immeasurable minds are even more vast and expansive. Why? Because sentient beings are immeasurable, so the thought of wishing them to attain joy is also immeasurable. The dharmas are immeasurable, and the branches and flavors that arise attached to the dharmas are also immeasurable, impossible to measure and calculate. Sentient beings have little merit and do not believe in dhyana. Even if they believe in one dharma, they do not believe in immeasurable merit. Like a person from Shanxi who does not recognize precious delicacies, or a frog in a well who does not know the greatness of the sea god, they are very pitiful. Those who can believe know that the realm of the sages is inconceivable and do not give rise to slander (omitted here).

○8. Explaining arising from causes and conditions. A practitioner has great merit, and the Buddhas bestow dhyana and samadhi, or in the past there were habitual tendencies, so when the causes and conditions mature, dhyana arises in a sequential order (omitted here). In meditation, one suddenly thinks about the object of the mind, either focusing on a good mind or a bad mind, the mind that cognizes and the object that is cognized.

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即是有支。有能含果此有由取。以心取善惡而得有有。若不取者亦無此有。故知有從取生。復知取從愛起。愛故可取。如愛色死取不愛則不取。愛因受生。由領受善惡所以愛生若無領受愛則不生。又觀受由於觸。六塵來觸六根故得有受。無觸則無受。經云。六觸因緣生諸受。故受由於觸。又知觸由諸入門。若無六識統六根則不能涉入諸塵而生於觸。觸由於入入由名色若但有色色不能觸如死人。若但有名名亦無觸如盲聾人。色心合故則有于觸。色即色陰。心即四陰。了別此色名識陰。領納此色名受陰。行起貪瞋名想行兩陰。五陰具足故有覺觸。當知觸由名色。名色由初托胎識。初托胎名歌羅邏。此時即具三事。一命二燸三識。是中有報風依風名為命。精血不臭不爛名為燸。是中心意名為識。由識托胎故有凝酥薄酪。六皰開張名色和合。當知名色豈不由識。識由業行。過去持五戒善業。業使人中受名色。過去破五戒惡業。業使三塗受。故知識由於業業即行也。行由無明癡愛。造作眾行使識流轉。從過去來今從今愛取緣有。有能含果招未來生死。三世因緣空無有主。如是思惟觀智起時。人我邪計即破。定心怗怗從粗入細。欲界未到。乃至根本五支功德次第而起。覺因緣空無有主。名覺支。三世流轉更相因賴。明識無差。名觀

【現代漢語翻譯】 現代漢語譯本 『即是有支』（bhavaṅga）。『有』能包含果，此『有』由『取』（upādāna）而產生。因為心執取善惡，所以才會有『有』。如果心不執取，也就沒有這個『有』。所以知道『有』是從『取』而生。進一步知道『取』是從『愛』（taṇhā）而起。因為愛，所以才會去取。例如，因為愛色而至死都執取，不愛就不會取。『愛』因『受』（vedanā）而生。由於領受善惡，所以『愛』產生，如果沒有領受，『愛』就不會產生。又觀察『受』是由於『觸』（phassa）。六塵來觸六根，所以才會有『受』。沒有『觸』就沒有『受』。《經》中說：『六觸因緣生諸受』。所以『受』是由於『觸』。又知道『觸』由諸入門（六根）。如果沒有六識統領六根，就不能涉入諸塵而產生『觸』。『觸』由於『入』，『入』由於『名色』（nāmarūpa）。如果只有色（rūpa），不能觸，就像死人一樣。如果只有名（nāma），名也沒有觸，就像盲聾人一樣。色心結合，才會有『觸』。色即是色陰（rūpa-skandha）。心即是四陰（四大蘊），了別此色名為識陰（vijñāna-skandha），領納此色名為受陰（vedanā-skandha），生起貪嗔名為想陰（saṃjñā-skandha）和行陰（saṃskāra-skandha）。五陰具足，所以有覺觸。應當知道『觸』由『名色』。『名色』由最初托胎的識（vijñāna）。最初托胎名為歌羅邏（kalala），此時就具備三事：一、命（jīvita），二、暖（ūṣman），三、識（vijñāna）。其中有報風依附，依附風名為命。精血不臭不爛名為暖。其中心的意念名為識。由識托胎，所以有凝酥薄酪，六皰開張，名色和合。應當知道『名色』豈不是由『識』而來？『識』由業行（karma）。過去持五戒的善業，使人在人中受名色。過去破五戒的惡業，使人在三塗受苦。所以知道『識』是由於業，業就是行。『行』由無明（avidyā）和癡愛（moha）。造作眾行使識流轉，從過去到現在，從現在愛取緣有，『有』能包含果，招感未來的生死。三世因緣空無有主。這樣思惟，觀智生起時，人我邪見就被破除。定心安穩，從粗入細，欲界未到地定，乃至根本五支功德次第生起。覺悟因緣空無有主，名為覺支（bodhyaṅga）。三世流轉，互相依賴，明瞭認識沒有差別，名為觀（vipassanā）。

【English Translation】 English version 『Bhavaṅga』 (the life-continuum) exists. 『Bhava』 (becoming) contains the result, and this 『bhava』 arises from 『upādāna』 (clinging). Because the mind clings to good and evil, there is 『bhava』. If the mind does not cling, there is no 『bhava』. Therefore, it is known that 『bhava』 arises from 『clinging』. Furthermore, it is known that 『clinging』 arises from 『taṇhā』 (craving). Because of craving, one clings. For example, because of craving for form, one clings until death; if there is no craving, one does not cling. 『Craving』 arises from 『vedanā』 (feeling). Because of experiencing good and evil, 『craving』 arises; if there is no experiencing, 『craving』 does not arise. Furthermore, observe that 『vedanā』 is due to 『phassa』 (contact). The six sense objects come into contact with the six sense bases, so there is 『vedanā』. Without 『contact』, there is no 『vedanā』. The Sutra says: 『The various feelings arise from the condition of the six contacts.』 Therefore, 『vedanā』 is due to 『contact』. Furthermore, it is known that 『contact』 is due to the entrances (the six sense bases). If there are no six consciousnesses governing the six sense bases, one cannot enter into the various sense objects and generate 『contact』. 『Contact』 is due to 『entry』, and 『entry』 is due to 『nāmarūpa』 (name and form). If there is only rūpa (form), there can be no contact, like a dead person. If there is only nāma (name), there is no contact either, like a blind and deaf person. The combination of form and mind results in 『contact』. Rūpa is the rūpa-skandha (the aggregate of form). Mind is the four skandhas (the four aggregates). Distinguishing this form is called vijñāna-skandha (the aggregate of consciousness), experiencing this form is called vedanā-skandha (the aggregate of feeling), and the arising of greed and hatred is called saṃjñā-skandha (the aggregate of perception) and saṃskāra-skandha (the aggregate of mental formations). When the five skandhas are complete, there is sensory contact. It should be known that 『contact』 is due to 『nāmarūpa』. 『Nāmarūpa』 is due to the initial consciousness (vijñāna) in the womb. The initial state in the womb is called kalala. At this time, three things are present: 1. jīvita (life), 2. ūṣman (warmth), and 3. vijñāna (consciousness). Among them, there is the karma-born wind that relies on the wind, and this reliance on the wind is called life. The essence and blood that do not smell or rot are called warmth. The mind's intention within it is called consciousness. Because of the consciousness entering the womb, there is the curdling and thickening, and the six buds open, resulting in the combination of name and form. It should be known that 『nāmarūpa』 is due to 『consciousness』. 『Consciousness』 is due to karma (action). The good karma of upholding the five precepts in the past causes one to receive nāmarūpa in the human realm. The evil karma of breaking the five precepts in the past causes one to suffer in the three evil realms. Therefore, it is known that 『consciousness』 is due to karma, and karma is action. 『Action』 is due to avidyā (ignorance) and moha (delusion). Creating various actions causes consciousness to transmigrate, from the past to the present, and from the present, craving and clinging condition becoming. 『Becoming』 contains the result, inviting future birth and death. The conditions of the three times are empty and without a master. When contemplating in this way, when the wisdom of observation arises, the false view of self and others is broken. The mind is stable and calm, moving from coarse to fine, the desire realm is not yet reached, and even the fundamental five branches of merit arise in sequence. Realizing that conditions are empty and without a master is called bodhyaṅga (awakening factor). The transmigration of the three times relies on each other, and clearly recognizing that there is no difference is called vipassanā (insight).

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支。得因緣智深識三世豈不欣幸。名喜支。定法持心恬愉美妙。名樂支。定心湛然無緣無念。名一心支。此因緣三昧是慧性。此慧明故即髮根本。或根本與因緣相和。法味淳濃不同單發五支。此三昧亦有隱沒不隱沒。若內心但解因緣法不生我倒者。但與根本相應。闇有此解名為隱沒。若三昧發時其心明凈。見歌羅邏五皰開張生處住處。亦見行業善惡所為好醜。亦見未來生死之事三世分明。是名不隱沒相。此二皆有空明十法成就。是名根本由因緣發。乃至特勝通明背舍等隱沒不隱沒。由因緣發亦復如是。若因根本發因緣者。忽于定中思惟根本諸定。皆是因緣所成。所成能成即是有。此粗細住含炎魔兜率天有。有生必有死。欲界定亦是因緣有。有則含果應受化樂天生。生則有死。未到定亦是因緣有。有則含果應受魔天有。初禪相應即含彼有。乃至非想非非想亦如是。如是等有皆由於取取初禪相如前二十五方便中。種種希望取其相貌。故知有由於取取又由於愛。以聞人說初禪功德而生愛味。又知此愛由受。以聞彼功德而領受之。而起愛也。又知此受由入入即是根。無根入無所受。受又由觸塵觸故有入觸由名色。五陰合故有觸。名色由初識三事。三事由業而來受身。業由無明致有生識乃至老死。上至非想下至粗住。皆識十二因

【現代漢語翻譯】 喜支（喜悅之支）：因為獲得因緣智，深刻認識過去、現在、未來三世而感到欣喜。這被稱為喜支。 樂支（快樂之支）：以禪定之力持守內心，使心境恬靜愉悅，感受美妙。這被稱為樂支。 一心支（一心之支）：禪定之心湛然不動，沒有攀緣，沒有雜念。這被稱為一心支。 這種因緣三昧是智慧的體現。因為這種智慧的明亮，就能引發根本定。或者根本定與因緣定相互調和，所產生的法味純正濃厚，不同於單獨引發五支定。這種三昧也有隱沒和不隱沒兩種情況。如果內心只是理解因緣法，不產生我執顛倒，就只是與根本定相應，暗中具有這種理解，這稱為隱沒。 如果三昧生髮時，內心明凈，能看見歌羅邏（Kalala，受精卵最初形態）五種胞胎的開張，以及出生的處所和居住的處所；也能看見所作的行業是善是惡，行為是好是壞；也能看見未來生死之事，過去、現在、未來三世分明。這稱為不隱沒相。這兩種情況都具有空明十法成就。這稱為根本定由因緣定引發。乃至特勝通明、背舍等定的隱沒和不隱沒，也是由因緣定引發，情況也是如此。 如果因根本定而引發因緣定，忽然在禪定中思惟根本諸定，都是因緣所成。所成和能成都是『有』。這種粗住定包含炎魔天（Yama heaven）、兜率天（Tusita Heaven）的存在。有生就必定有死。欲界定也是因緣所生，有則包含果報，應當承受化樂天（Nirmanarati Heaven）的果報而生，生就必定有死。未到地定也是因緣所生，有則包含果報，應當承受魔天（Mara Heaven）的果報。初禪相應就包含彼天的存在。乃至非想非非想天（Neither perception nor non-perception）也是如此。這些『有』都是由於取著而產生，取著初禪的相，如前面二十五方便中，種種希望，取著其相貌。所以知道『有』是由於取著，取著又由於愛。因為聽人說初禪的功德而產生愛戀和貪味。 又知道這種愛是由於受。因為聽聞那些功德而領受它，從而生起愛。又知道這種受是由於入，入就是根。沒有根，就無從入，無從受。受又由於觸，接觸塵境才有入。觸由於名色（nama-rupa，精神和物質），五陰和合才有觸。名色由於最初的識（vijnana），三事和合。三事由業而來，承受身體。業由無明導致，有生識乃至老死。上至非想非非想天，下至粗住定，都是十二因緣。

【English Translation】 『Joy Limb』 (喜支): Because of obtaining the wisdom of conditions and deeply understanding the three periods of time—past, present, and future—one feels joyful. This is called the 『Joy Limb』. 『Bliss Limb』 (樂支): By holding the mind with the power of meditation, making the mind tranquil and pleasant, and experiencing wonderfulness. This is called the 『Bliss Limb』. 『One-pointedness Limb』 (一心支): The mind in meditation is still and unmoving, without clinging or distracting thoughts. This is called the 『One-pointedness Limb』. This Samadhi of conditions is the manifestation of wisdom. Because of the brightness of this wisdom, it can initiate the fundamental Samadhi. Or the fundamental Samadhi and the Samadhi of conditions harmonize with each other, and the resulting taste of Dharma is pure and rich, different from the single initiation of the five limbs. This Samadhi also has two states: hidden and unhidden. If the mind only understands the Dharma of conditions and does not generate the inverted view of self, then it only corresponds to the fundamental Samadhi, and secretly possesses this understanding, which is called hidden. If, when Samadhi arises, the mind is clear and pure, and one can see the opening of the five embryonic stages of Kalala (歌羅邏, the initial form of the fertilized egg), as well as the place of birth and the place of dwelling; one can also see whether the actions performed are good or bad, and whether the behavior is good or ugly; one can also see the matters of future birth and death, with the past, present, and future clearly distinguished. This is called the unhidden aspect. Both of these states possess the accomplishment of the ten Dharmas of emptiness and clarity. This is called the fundamental Samadhi being initiated by the Samadhi of conditions. Even the hidden and unhidden states of special victories, thorough understanding, and detachment are also initiated by the Samadhi of conditions, and the situation is the same. If the Samadhi of conditions is initiated by the fundamental Samadhi, one suddenly contemplates in meditation that all the fundamental Samadhis are formed by conditions. Both what is formed and what can form are 『existence』. This coarse abiding includes the existence of the Yama heaven (炎魔天) and the Tusita Heaven (兜率天). Where there is birth, there must be death. The desire realm Samadhi is also born of conditions, and if there is existence, it contains the karmic result, and one should receive the reward of being born in the Nirmanarati Heaven (化樂天), and where there is birth, there must be death. The Samadhi of the Unborn Realm is also born of conditions, and if there is existence, it contains the karmic result, and one should receive the existence of the Mara Heaven (魔天). Correspondence with the first Dhyana includes the existence of that heaven. Even the Realm of Neither Perception nor Non-Perception (非想非非想天) is the same. These 『existences』 are all due to clinging, clinging to the aspect of the first Dhyana, as in the previous twenty-five expedient means, with various hopes, clinging to its appearance. Therefore, one knows that 『existence』 is due to clinging, and clinging is due to love. Because one hears people talk about the merits of the first Dhyana, one generates love and craving. Also, one knows that this love is due to sensation. Because one hears about those merits and receives them, one then generates love. Also, one knows that this sensation is due to entry, and entry is the root. Without the root, there is no way to enter, and no way to receive. Sensation is also due to contact, and there is entry because of contact with the dust realm. Contact is due to name and form (nama-rupa, 名色), and there is contact because of the combination of the five skandhas. Name and form are due to the initial consciousness (vijnana, 識), and the three things combine. The three things come from karma, and one receives the body. Karma is caused by ignorance, and there is the arising of consciousness, and even old age and death. From the Realm of Neither Perception nor Non-Perception to the coarse abiding, all are the twelve links of dependent origination.

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緣一一明瞭。乃至特勝通明等因根本發。例可知(云云)。此觀既破我倒與界方便破我意同。但依禪經受因緣三昧名耳。三世推尋雖是慧性猶名停心。心得停住如密室無風。可作念處觀也。念處觀成方名聞慧。聞慧乃是理觀。如富那領解云。我已解已知汝云何知。若知無明不起取有。即聞慧意。此因緣觀在念處前未有是力。故屬事觀也。此因緣門隨機不同。瓔珞明十種大集明果報一念。諸師多傳三世。龍樹作中論初明因緣品。論師謂攝法不盡不以因緣為宗。但是世諦。破因緣儘是真諦。故以二諦為宗。今言何品非世諦而皆破盡。此乃通途非別意也。論初通觀因緣。次染染品等別破愛取支。六情品別破苦支。乃至后兩品別出聲聞觀因緣。通別等意皆觀因緣。豈不以因緣為宗。北師取后品中救義。六因四緣為宗。此乃是生滅因緣。后兩品意非論正宗。佛去世後人根轉鈍。取著因緣決定相不解佛意。故作此論明十二因緣觀門也。今既發因緣法故約之明止觀。例為十意(云云)。思議境者。過去無明心中作于黑業諸不善行。成三途界。作諸白業及不動業。成三善界。若轉無明為生滅明。名下智觀得聲聞菩提。轉有漏行為出世助道行。七種學人殘業未盡猶生善界。若無學用無漏業及著真諦愛。與根本無明合。生方便土受彼名色。

【現代漢語翻譯】 現代漢語譯本 緣一一明瞭，乃至特勝通明等因根本發，例子可以類推（如前所述）。此觀既然破除了我倒，與界方便破除我意的作用相同，只是依據《禪經》接受因緣三昧的名稱罷了。三世推尋雖然是慧性，仍然稱為停心，心得以停住就像密室沒有風一樣，可以作爲念處觀。念處觀成就后才稱為聞慧，聞慧是理觀，就像富那領悟時所說：『我已經理解，也知道你是如何理解的。』如果知道無明不起作用，就不會產生取有，這就是聞慧的含義。這種因緣觀在念處觀之前沒有這種力量，所以屬於事觀。這種因緣門隨機緣不同而異。《瓔珞經》闡明十種，《大集經》闡明果報一念。諸位法師大多傳授三世因緣。龍樹菩薩在《中論》的開頭闡明因緣品，論師認為沒有完全涵蓋所有法，所以不以因緣為宗，只是世俗諦。破除因緣儘是真諦，所以以二諦為宗。現在說哪一品不是世俗諦而被完全破除呢？這是一種普遍的觀點，不是特別的含義。論的開頭普遍地觀察因緣，其次在染染品等分別破除愛取支，在六情品分別破除苦支，乃至後面的兩品分別闡述聲聞觀因緣。普遍和分別等含義都是觀察因緣，怎麼能說不以因緣為宗呢？北方的法師採用後面品中的救義，以六因四緣為宗，這是一種生滅因緣。後面兩品的含義不是《中論》的正宗。佛陀去世后，人們的根器變得遲鈍，執著于因緣的決定相，不理解佛陀的含義，所以作此論來闡明十二因緣觀門。現在既然闡發因緣法，所以依據它來闡明止觀，例如十種含義（如前所述）。 思議境是指，過去無明心中造作黑業等各種不善行為，成就三途惡道；造作各種白業以及不動業，成就三善道。如果將無明轉變為生滅明，稱為下智觀，得到聲聞菩提。將有漏行為轉變為出世助道行，七種有學之人殘餘的業力未盡，仍然會生於善道。如果無學之人運用無漏業以及執著于真諦的愛，與根本無明結合，就會生於方便土，在那裡承受名色。

【English Translation】 English version The conditions are all clearly understood, even the fundamental causes that give rise to particularly superior and all-encompassing wisdom. The examples can be inferred (as mentioned earlier). Since this contemplation breaks down the delusion of self, it has the same effect as the expedient of boundaries in breaking down the idea of self. It's just that it's named based on the acceptance of the Samadhi of Conditions from the Chan Sutra. Although investigating the three periods of time is a function of wisdom, it is still called 'stopping the mind.' When the mind is able to stop and abide, it is like a windless chamber, and can be used as a contemplation of the four foundations of mindfulness (念處, niànchù). Only when the contemplation of the four foundations of mindfulness is accomplished is it called 'wisdom from hearing' (聞慧, wén huì). Wisdom from hearing is a contemplation of principle, just as Purna (富那, Fùnà) said upon understanding: 'I have already understood, and I also know how you understand.' If one knows that ignorance (無明, wúmíng) does not arise, then grasping at existence will not occur. This is the meaning of wisdom from hearing. This contemplation of conditions does not have this power before the contemplation of the four foundations of mindfulness, so it belongs to the contemplation of phenomena. This gate of conditions varies according to different capacities. The Yingluo Sutra (瓔珞經, Yīngluò jīng) elucidates ten types, and the Mahasamgraha Sutra (大集經, Dàjí jīng) elucidates one thought of karmic retribution. Most teachers transmit the three periods of time. Nagarjuna (龍樹, Lóngshù) elucidates the chapter on conditions at the beginning of the Mulamadhyamakakarika (中論, Zhōnglùn). The commentators believe that it does not completely encompass all dharmas, so it does not take conditions as its doctrine, but only conventional truth (世諦, shìdì). The complete breaking down of conditions is ultimate truth (真諦, zhēndì), so it takes the two truths as its doctrine. Now, which chapter is not conventional truth and is completely broken down? This is a general view, not a special meaning. The beginning of the treatise generally contemplates conditions, and then separately breaks down the branches of love (愛, ài) and grasping (取, qǔ) in the chapters on defilement, and separately breaks down the branch of suffering (苦, kǔ) in the chapter on the six senses, and even in the last two chapters separately elucidates the Sravaka's (聲聞, Shēngwén) contemplation of conditions. The meanings of general and separate all contemplate conditions, so how can it be said that it does not take conditions as its doctrine? The northern teachers adopt the meaning of salvation in the later chapters, taking the six causes and four conditions as their doctrine. This is a conditioned arising of birth and death. The meaning of the last two chapters is not the main doctrine of the treatise. After the Buddha's passing, people's faculties became dull, clinging to the determined characteristics of conditions and not understanding the Buddha's meaning, so this treatise was written to elucidate the gate of contemplation of the twelve links of dependent origination. Now that the Dharma of Conditions has been elucidated, it is used to clarify cessation and contemplation, for example, the ten meanings (as mentioned earlier). The object of thought refers to the past, where ignorance (無明, wúmíng) in the mind creates black karma and various unwholesome actions, resulting in the three evil realms; creating various white karma and unwavering karma, resulting in the three good realms. If ignorance is transformed into the light of arising and ceasing, it is called inferior wisdom, obtaining Sravaka Bodhi (聲聞菩提, Shēngwén Pútí). Transforming defiled actions into supramundane auxiliary practices, the remaining karma of the seven types of learners is not exhausted, and they will still be born in the good realms. If those who have nothing more to learn use undefiled karma and attachment to the love of ultimate truth, combined with fundamental ignorance, they will be born in the Land of Expediency (方便土, Fāngbiàn tǔ), where they will receive name and form (名色, míngsè).

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于彼愛瞋而起取有。是聲聞界。若翻無明為不生不滅之明。是則中智得緣覺菩提。請觀音云。觀十二因緣如夢幻芭蕉成緣覺道。意在於此。轉有漏行為無漏助道。結業盡不盡同前。是為緣覺界。若轉無明為般若轉不善行為五度。以未發真猶具界內十二因緣。是六度界。若轉無明為空慧轉行為六度。六七地前斷惑未盡皆同前。斷盡生彼福慧小勝耳。是名中智觀得通教菩提。若轉無明為次第明轉行為歷別行。十信住斷未盡。十行向斷盡。皆同前。是名上智觀故得別教菩提。若轉無明為佛智明。從初發心知十二緣是三佛性。若通觀十二緣真如實理。是正因佛性。觀十二因緣智慧。是了因佛性。觀十二緣心具足諸行。是緣因佛性。若別觀者。無明愛取即了因佛性。行有即緣因佛性。識等七支即正因佛性。何以故。苦道是生死變生死身即法身煩惱是闇法轉無明為明。業行是縛法變縛成解脫。即三道是三德。性得因時不縱不橫。名三佛性。修得果時不縱不橫。如世伊字。名三德涅槃。凈名云。一切眾生即大涅槃。即是佛即是菩提。乃此意也。是名上上智觀得佛菩提。若五品未斷同學人。鐵輪長別苦海同無學。雖復變易五根生福迥異。釋論云。二乘受法性身諸根闇鈍。以其于佛道紆迴故。若別圓能破無明直開苦道如實之法。從實法得

【現代漢語翻譯】 現代漢語譯本： 對於愛和瞋恨而生起執取和存在，這是聲聞乘的境界。如果將無明轉變為不生不滅的明，這就是中等智慧的人證得緣覺菩提。如觀音菩薩所說，觀察十二因緣如夢幻芭蕉，從而成就緣覺道，其意就在於此。將有漏的行為轉變為無漏的助道之行，結業是否斷盡與之前的情況相同，這就是緣覺乘的境界。如果將無明轉變為般若智慧，將不善的行為轉變為佈施、持戒、忍辱、精進、禪定這五度，因為尚未真正發起智慧，仍然具有界內的十二因緣，這是六度菩薩的境界。如果將無明轉為空性智慧，將行為轉變為六度，在六地、七地之前，煩惱未斷盡的情況都與之前相同，只是斷盡煩惱后所生的福德和智慧稍微勝過前者而已，這稱為以中等智慧觀修而證得通教的菩提。如果將無明轉變為次第明，將行為轉變為歷別行，十信位的菩薩斷惑尚未斷盡，十行位和十回向位的菩薩斷惑已斷盡，這些情況都與之前相同，這稱為以上等智慧觀修而證得別教的菩提。如果將無明轉變為佛智之明，從最初發心就知道十二因緣是三佛性。如果以通教的觀點觀察十二因緣的真如實理，這就是正因佛性；觀察十二因緣的智慧，這就是了因佛性；觀察十二因緣的心具足各種修行，這就是緣因佛性。如果以別教的觀點觀察，無明、愛、取就是了因佛性，行、有就是緣因佛性，識等七支就是正因佛性。為什麼這樣說呢？因為苦道是生死，變生死之身即是法身；煩惱是黑暗之法，轉變無明為光明；業行是束縛之法，變束縛為解脫。即三道就是三德，性得的三佛性在因地和時節上不縱不橫，修得的三德涅槃在果地上不縱不橫，如同世間的伊字。如《維摩詰經》所說：『一切眾生即是大涅槃』，這就是佛，這就是菩提，說的就是這個意思。這稱為以上上智觀修而證得佛菩提。如果五品位的凡夫尚未斷惑，如同鐵輪王與苦海永遠隔絕，與無學位的人相同。雖然變易五根而生起的福德迥然不同。《釋論》中說，二乘人所受的法性身，諸根暗鈍，因為他們在佛道上迂迴曲折的緣故。如果別教和圓教的菩薩能夠破除無明，直接開啟苦道如實之法，從實法中獲得。

【English Translation】 English version: From that love and hatred arise grasping and existence. This is the realm of the Śrāvakayāna (Hearer Vehicle). If ignorance is transformed into the light of non-arising and non-ceasing, then a person of middling wisdom attains Pratyekabuddha (Solitary Buddha) Bodhi. As Avalokiteśvara (The Bodhisattva of compassion) says, observing the twelve links of dependent origination as a dreamlike plantain tree, one achieves the Pratyekabuddha path. The meaning lies in this. Transforming defiled actions into undefiled aids to the path, whether the karmic debts are completely extinguished or not is the same as before. This is the realm of the Pratyekabuddhayāna. If ignorance is transformed into Prajñā (wisdom), and unwholesome actions are transformed into the five perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna), because true wisdom has not yet arisen, one still possesses the twelve links of dependent origination within the realm of desire. This is the realm of the Six Perfections. If ignorance is transformed into emptiness wisdom, and actions are transformed into the Six Perfections, before the sixth and seventh Bhūmis (grounds), the afflictions that have not been completely severed are the same as before. Only the merit and wisdom born after severing the afflictions are slightly superior. This is called attaining the Bodhi of the Common Teaching through contemplation with middling wisdom. If ignorance is transformed into sequential light, and actions are transformed into distinct practices, the Bodhisattvas of the Ten Faiths have not yet completely severed their delusions, while the Bodhisattvas of the Ten Practices and Ten Dedications have completely severed their delusions. All these situations are the same as before. This is called attaining the Bodhi of the Distinct Teaching through contemplation with superior wisdom. If ignorance is transformed into the light of Buddha wisdom, from the initial aspiration, one knows that the twelve links of dependent origination are the three Buddha-natures. If one observes the true and real principle of the twelve links of dependent origination from the perspective of the Common Teaching, this is the causal Buddha-nature. Observing the wisdom of the twelve links of dependent origination is the conditional Buddha-nature. Observing the mind that possesses all practices in the twelve links of dependent origination is the auxiliary Buddha-nature. If one observes from the perspective of the Distinct Teaching, ignorance, love, and grasping are the conditional Buddha-nature; action and existence are the auxiliary Buddha-nature; consciousness and the other seven links are the causal Buddha-nature. Why is this so? Because the path of suffering is Samsara (cycle of rebirth), transforming the body of Samsara is the Dharmakāya (Dharma Body); afflictions are the dark Dharma, transforming ignorance into light; karmic actions are the binding Dharma, transforming bondage into liberation. That is, the three paths are the three virtues. The inherent three Buddha-natures are neither vertical nor horizontal in cause and time. The acquired three virtues of Nirvana are neither vertical nor horizontal in result and time, like the letter 'I' in the world. As the Vimalakīrti Sūtra says, 'All sentient beings are the Great Nirvana,' which is the Buddha, which is Bodhi. This is the meaning. This is called attaining Buddha Bodhi through contemplation with the highest wisdom. If the ordinary person in the five stages has not yet severed delusions, like the iron wheel king, they are forever separated from the sea of suffering, the same as those in the state of no more learning. Although the transformation of the five roots gives rise to merit that is vastly different. The Śāstra says that the Dharmakāya received by the Two Vehicles has dull roots because they have taken a roundabout path on the Buddha path. If the Bodhisattvas of the Distinct and Perfect Teachings can break through ignorance and directly open up the true Dharma of the path of suffering, they obtain it from the true Dharma.

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實報。直於行有具足諸行。感得依正無有掛礙。根利福深不同中下。若三賢十聖住于果報。悉成就彼十二因緣。等覺余有一生因緣在。若最後窮無明源愛取畢竟盡。故名究竟般若。識等七果盡故名究竟法身。行有盡名究竟解脫。雖言斷盡無所可斷不思議斷。不斷無明愛取而入圓凈涅槃。不斷名色七支而入性凈涅槃。不斷行有善惡而入方便凈涅槃。凈名云。以五逆相而得解脫亦不縛不脫。如此而推。十二因緣即是一切無量佛法。是名不可思識境也。複次十二緣對法華中十如者。如是性對無明。凈名云。若知無明性即是明性。如是相對行。體對識等七支。力對愛取。作對有因。又是無明愛取之習因。緣對行有。果對無明生智慧習果。報對行有五種涅槃。本對三道三種佛性。末對三德涅槃複次對十境者。十法界陰入病患兩境對識等七支。煩惱見慢等境對無明愛取業魔禪二乘菩薩等對行有等支。複次十二因緣十如十境。在異心中是生滅思議。在一念心中是不生不滅不可思議。華嚴云。十二因緣在一念心中。大集云。十二因緣一人一念悉皆具足。此猶存略。若一人一念悉皆具足十界十如十二因緣。乃可稱為摩訶衍不可思議十二因緣耳。問。十二門論云。緣法實無生。若謂為生者為在一心中。為在眾心中。亦可得言在一念耶。答。

【現代漢語翻譯】 現代漢語譯本： 實報：直接在於行蘊中具足各種行為，感得依報和正報都沒有任何障礙。根器銳利、福德深厚，不同於中等和下等根器的人。如果三賢（十住、十行、十回向）和十聖（十地菩薩）安住于果報之中，都成就那十二因緣。等覺菩薩還余有一生的因緣存在。如果最後窮盡無明、愛、取，畢竟滅盡，所以名為究竟般若。識等七果滅盡，所以名為究竟法身。行蘊滅盡，名為究竟解脫。雖然說斷盡，但沒有什麼可以斷的，是不可思議的斷。不是斷了無明、愛、取而進入圓凈涅槃，不是斷了名色等七支而進入性凈涅槃，不是斷了行蘊的善惡而進入方便凈涅槃。《維摩詰經》說：『以五逆之相而得解脫，亦不束縛，亦不解脫。』如此推論，十二因緣就是一切無量佛法，這叫做不可思議的境界。 再次，十二因緣對應《法華經》中的十如是：如是性對應無明（無明：佛教術語，指對事物真相的迷惑和無知）。《維摩詰經》說：『如果知道無明的本性，那就是明性。』如是相對應行。如是體對應識等七支。如是力對應愛、取。如是作對應有因，又是無明、愛、取的習因。如是因緣對應行、有。如是果對應無明生智慧的習果。如是報對應行、有的五種涅槃。如是本對應三道（見思惑、塵沙惑、無明惑），三種佛性。如是末對應三德（法身德、般若德、解脫德）涅槃。再次，對應十法界：十法界、陰入、病患兩境對應識等七支。煩惱、見慢等境對應無明、愛、取。業魔、禪二乘、菩薩等對應行有等支。 再次，十二因緣、十如是、十境，在異心中是生滅思議，在一念心中是不生不滅不可思議。《華嚴經》說：『十二因緣在一念心中。』《大集經》說：『十二因緣一人一念都具足。』這還只是簡略的說法。如果一人一念都具足十界、十如是、十二因緣，才可以稱為摩訶衍不可思議十二因緣。 問：《十二門論》說：『緣法實際上沒有生。』如果說是生，是在一個心中，還是在眾多心中？也可以說是在一念中嗎？答：

【English Translation】 English version: In the True Reward Land, directly engaging in activities that fully embody all practices leads to the attainment of a Pure Land and a proper reward without any hindrance. Those with sharp faculties and deep blessings differ from those of middling and lower capacities. If the Three Sages (the Ten Dwellings, Ten Practices, and Ten Dedications) and the Ten Saints (the Ten Bhumis of Bodhisattvas) abide in the fruition of their actions, they all accomplish the Twelve Links of Dependent Origination. The Bodhisattva of Near-Perfect Enlightenment still has one lifetime's worth of causes and conditions remaining. If, in the end, ignorance (avidya), craving (trsna), and grasping (upadana) are completely exhausted, it is called Ultimate Prajna (wisdom). The seven fruits, such as consciousness (vijnana), are exhausted, so it is called Ultimate Dharmakaya (Dharma Body). The activities are exhausted, so it is called Ultimate Liberation (Nirvana). Although it is said to be completely cut off, there is nothing that can be cut off; it is an inconceivable cutting off. It is not by cutting off ignorance, craving, and grasping that one enters Perfect and Pure Nirvana; it is not by cutting off name and form (nama-rupa) and the seven branches that one enters the Nirvana of Self-Nature Purity; it is not by cutting off the good and evil of activities that one enters the Nirvana of Expedient Purity. The Vimalakirti Sutra says: 'With the characteristics of the five rebellious acts, one attains liberation, neither bound nor unbound.' Reasoning in this way, the Twelve Links of Dependent Origination are all the immeasurable Buddha-dharmas; this is called an inconceivable realm. Furthermore, the Twelve Links correspond to the Ten Suchnesses in the Lotus Sutra: Suchness of Nature corresponds to ignorance (Avidya: Buddhist term, referring to delusion and ignorance of the true nature of things). The Vimalakirti Sutra says: 'If one knows the nature of ignorance, that is the nature of wisdom.' Suchness of Appearance corresponds to activities. Suchness of Essence corresponds to the seven branches such as consciousness. Suchness of Power corresponds to craving and grasping. Suchness of Influence corresponds to the cause of existence, and is also the habitual cause of ignorance, craving, and grasping. Suchness of Condition corresponds to activities and existence. Suchness of Effect corresponds to the habitual effect of wisdom arising from ignorance. Suchness of Retribution corresponds to the five kinds of Nirvana of activities and existence. Suchness of Root corresponds to the Three Paths (afflictions of views and thoughts, afflictions like dust and sand, and afflictions of ignorance), and the three Buddha-natures. Suchness of Result corresponds to the Three Virtues (Dharmakaya Virtue, Prajna Virtue, and Liberation Virtue) of Nirvana. Furthermore, corresponding to the Ten Realms: the Ten Dharma Realms, the realms of the aggregates and entrances, and the two realms of illness and suffering correspond to the seven branches such as consciousness. The realms of afflictions, views, and pride correspond to ignorance, craving, and grasping. The karmic demons, the two vehicles of meditation and arhatship, and the Bodhisattvas correspond to the branches such as activities and existence. Furthermore, the Twelve Links of Dependent Origination, the Ten Suchnesses, and the Ten Realms are objects of birth and death and conceptual thought in a different mind, but in one thought-moment, they are unborn and undying, inconceivable. The Avatamsaka Sutra says: 'The Twelve Links of Dependent Origination are in one thought-moment.' The Mahasamghata Sutra says: 'The Twelve Links of Dependent Origination are fully present in one person's one thought-moment.' This is still a simplified explanation. If one person's one thought-moment fully possesses the Ten Realms, the Ten Suchnesses, and the Twelve Links of Dependent Origination, then it can be called the inconceivable Twelve Links of Dependent Origination of the Mahayana. Question: The Twelve Gates Treatise says: 'The conditioned dharmas are actually unborn.' If it is said to be born, is it in one mind or in many minds? Can it also be said to be in one thought-moment? Answer:

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華嚴云。一中無量無量中一。大品云。一切法趣無明是趣不過。乃至一切法趣老死。今說一心具十二因緣。當有何咎。複次言一念。不同世人取著一異定相一念。乃是非一非異而論一耳。譬如泯法覆心一念之中夢無量世事。如法華(云云)。真正發菩提心者。若依生滅無生滅假名等十二因緣。而起慈悲誓願者。此非真正。故華嚴云菩提心魔即此意也。若依不思議十二因緣起慈悲。覆度一切。是名真正。拔苦有二。一拔十法界無明愛取行有五種因苦。二拔十法界識名色七種果苦。慈與樂亦爾。謂與十法界觀無明愛取成慧行正道。轉行有成行行助道。是名與樂因。觀十界名色七支皆安樂性。即大涅槃不可覆滅。名與樂果。約此四義起四弘誓。未度令度。度十界七支生死之苦。未解令解。解十界無明愛取行有五支之集。未安令安。安十界無明愛取行有正助之道。未得涅槃。令得識等七支安樂涅槃也(云云)。善巧安心者。巧觀十界識等七支即是法性。不起無明愛取八倒迷惑名為觀十法界行有等種種顛倒息。故名為止(云云)。破法遍者。橫破十界十二因緣悉是一念。一念不自不他不共不無因。當知十界悉無生也。豎破十界行有見思塵沙無知無明不生。乃至四十二品不生不生。名大涅槃。善知通塞者。達因緣真名通。起見思著

【現代漢語翻譯】 現代漢語譯本 《華嚴經》說：『一中包含無量，無量中又包含一。』《大品般若經》說：『一切法趨向無明，是趨向不過。』乃至一切法趨向老死。現在說一心具足十二因緣，會有什麼過失呢？ 其次，所說的一念，不同於世人執著於一異等有定相的一念，而是從非一非異的角度來談論一。譬如，在心神昏昧時，一念之中夢見無量世事，如《法華經》所說。 真正發起菩提心（bodhicitta，覺悟之心）的人，如果依據生滅、無生滅、假名等十二因緣，而發起慈悲誓願，這不是真正的菩提心。所以《華嚴經》說，菩提心魔（bodhicitta-māra，障礙覺悟的魔）就是這個意思。如果依據不可思議的十二因緣發起慈悲，普遍救度一切眾生，這才是真正的菩提心。 拔苦有二種：一是拔除十法界（daśa-dhātu，十種不同的存在狀態）的無明（avidyā，無知）、愛（tṛṣṇā，貪愛）、取（upādāna，執取）、行（saṃskāra，行為）、有（bhava，存在）這五種因苦；二是拔除十法界的識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六入（ṣaḍāyatana，六種感官）、觸（sparśa，接觸）、受（vedanā，感受）、愛（tṛṣṇā，貪愛）、有（bhava，存在）這七種果苦。慈與樂也是如此，即給予十法界眾生觀無明、愛、取而成就慧行正道，轉化行有而成就行行助道，這叫做給予樂因；觀十界名色等七支皆是安樂的自性，即是大涅槃（mahāparinirvāṇa，大解脫）不可再滅，叫做給予樂果。依據這四種意義發起四弘誓願：未度的令度，度脫十界七支生死之苦；未解的令解，解脫十界無明、愛、取、行、有五支之集；未安的令安，安立十界無明、愛、取、行、有于正助之道；未得涅槃的，令得識等七支安樂涅槃。 善巧安心的人，巧妙地觀察十界識等七支即是法性（dharmatā，事物本來的性質），不生起無明、愛、取等八倒迷惑，使觀十法界行有等種種顛倒止息，所以叫做止。 破法遍的人，橫向破除十界十二因緣悉是一念，一念不自生、不他生、不共生、不無因生，應當知道十界悉無生。豎向破除十界行有見思塵沙無知無明不生，乃至四十二品不生不生，名叫大涅槃。善於瞭解通塞的人，通達因緣的真實性叫做通，生起見思執著

【English Translation】 English version The Avatamsaka Sutra says: 'One contains the immeasurable, and the immeasurable contains one.' The Prajnaparamita Sutra says: 'All dharmas (dharma, teachings or phenomena) tend towards ignorance (avidyā), and this tendency cannot be surpassed,' even to the point where all dharmas tend towards old age and death. Now, if we say that one mind fully possesses the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), what fault is there? Furthermore, the 'one thought' mentioned here is different from the worldly people's attachment to a fixed notion of oneness or difference. It is discussed from the perspective of neither one nor different. For example, in a state of mental obscurity, one thought can dream of countless lifetimes, as described in the Lotus Sutra. A person who genuinely arouses the bodhicitta (the mind of enlightenment), if they base their compassionate vows on the twelve links of dependent origination, such as arising and ceasing, non-arising and non-ceasing, or provisional names, this is not genuine bodhicitta. Therefore, the Avatamsaka Sutra says that the bodhicitta-māra (the demon of the mind of enlightenment) is precisely this. If one arouses compassion based on the inconceivable twelve links of dependent origination, universally liberating all beings, this is called genuine bodhicitta. There are two aspects to removing suffering: first, removing the five causal sufferings of the ten realms of existence (daśa-dhātu), which are ignorance (avidyā), craving (tṛṣṇā), grasping (upādāna), volitional action (saṃskāra), and existence (bhava); second, removing the seven resultant sufferings of the ten realms, which are consciousness (vijñāna), name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), and existence (bhava). Compassion and joy are also similar, that is, giving the beings of the ten realms the wisdom and right practice by contemplating ignorance, craving, and grasping, and transforming volitional action and existence to accomplish the practice that aids the path. This is called giving the cause of joy. Observing that the seven branches, such as name and form, in the ten realms are all of the nature of peace and happiness, which is the great nirvana (mahāparinirvāṇa, great liberation) that cannot be extinguished again, is called giving the result of joy. Based on these four meanings, the Four Great Vows are made: to liberate those who have not yet been liberated, liberating them from the suffering of birth and death in the seven branches of the ten realms; to enlighten those who have not yet been enlightened, liberating them from the accumulation of the five branches of ignorance, craving, grasping, volitional action, and existence in the ten realms; to pacify those who have not yet been pacified, establishing the ten realms of ignorance, craving, grasping, volitional action, and existence on the right and auxiliary paths; and to enable those who have not yet attained nirvana to attain the peaceful and happy nirvana of the seven branches, such as consciousness. A person who is skilled in pacifying the mind skillfully observes that the seven branches, such as consciousness, in the ten realms are the dharmatā (the nature of things as they are). Not arousing ignorance, craving, grasping, and the eight inverted views, ceasing the various inversions such as the volitional action and existence in the ten realms, is called cessation. A person who thoroughly destroys the dharma horizontally destroys the twelve links of dependent origination in the ten realms as all being one thought. One thought does not arise from itself, from others, from both, or without a cause. One should know that all ten realms are without arising. Vertically destroying the volitional action, existence, views, thoughts, dust-like afflictions, ignorance, and unknowing ignorance in the ten realms, even to the point of the forty-two stages of non-arising and non-arising, is called great nirvana. A person who is skilled in understanding passage and obstruction understands that the truth of dependent origination is called passage, while arousing views and attachments

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為塞。沈真為不通達因緣事為不塞。於三道起法愛為塞。達因緣中理名為通。若於番番起無明愛取行有為失。若於番番悉有智慧名得。或直就有作等四種苦集論塞。四種道滅為通。或直就三假故為塞。破三假無生為通。通惑既爾別惑亦然。或直就四見起十使為塞。破見為通(云云)。善修道品者。若通論十界因緣中色法皆名為身。一切受法皆名為受。一切識法皆名為心。一切想行皆名為法。若別論。名色支中取色。六入中取五入。觸中取五觸五受。生死支各取色分。皆名身念處攝。名色支中取識分。六入中取意入。生死支各取識分。皆名心念處攝。無明行名色支中取想行。觸支中取法觸。愛支取支有支生支中取想行。死支中亦取想行。皆法念處攝。或時云。無明是過去愛。愛是污穢五陰。若現在論。無明法念處攝。行法攝。識心攝。名色身心兩攝。六入緣六塵。塵法攝。入身攝。觸法攝。受還受攝。愛污穢身心兩攝。取法攝。有行攝。生是色起死是色滅法攝。問。數人說生死皆是不相應行只應法念處攝。云何通三念處。答。大經云。此五陰滅彼五陰續生。如蠟印印泥印壞文成。故知生死之法不離五陰。得作此說(云云)。若通別因緣諸色。非垢非凈能雙照垢凈。名身念處。觀諸因緣通別諸受。非苦非樂雙照苦樂。名受

【現代漢語翻譯】 現代漢語譯本： 什麼是『塞』？對於甚深之理不能通達，執著于因緣之事，這便是『塞』。在三道中生起對法的愛戀，也是『塞』。通達因緣中的道理，就叫做『通』。如果一次又一次地生起無明、愛、取、行、有，這就是迷失。如果一次又一次地擁有智慧，就叫做獲得。或者直接就四種苦集來論述『塞』，用四種道滅來論述『通』。或者直接就三假（註：指眾生假、法假、世界假）的緣故說是『塞』，破除三假，認識到無生，就是『通』。通惑既然如此，別惑也是這樣。或者直接就四見（註：指身見、邊見、邪見、見取見）生起十使（註：指貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）說是『塞』，破除四見就是『通』（等等）。 善於修習道品的人，如果從總的方面來論述十界因緣，其中的色法都可以稱為身，一切受法都可以稱為受，一切識法都可以稱為心，一切想行都可以稱為法。如果從別的方面來論述，在名色支中取色，在六入中取五入，在觸中取五觸五受，在生死支中各取色分，這些都屬於身念處所攝。在名色支中取識分，在六入中取意入，在生死支中各取識分，這些都屬於心念處所攝。無明、行、名色支中取想行，觸支中取法觸，愛支、取支、有支、生支中取想行，死支中也取想行，這些都屬於法念處所攝。或者有時說，無明是過去的愛，愛是污穢的五陰。如果從現在來論述，無明屬於法念處所攝，行屬於法所攝，識屬於心所攝，名色屬於身心兩方面所攝。六入緣於六塵，塵屬於法所攝，入屬於身所攝，觸屬於法所攝，受還屬於受所攝，愛污穢屬於身心兩方面所攝，取屬於法所攝，有屬於行所攝，生是色法的生起，死是色法的滅去，都屬於法所攝。問：有些人說生死都是不相應行，只應屬於法念處所攝，如何能通於三念處？答：《大般涅槃經》說，此五陰滅，彼五陰相續而生，就像蠟印印在泥上，印壞了而文字卻形成了。所以知道生死之法不離五陰，可以這樣說（等等）。如果通達和分別因緣諸色，非垢非凈，能夠同時照見垢和凈，就叫做身念處。觀察諸因緣，通達和分別諸受，非苦非樂，同時照見苦和樂，就叫做受念處。

【English Translation】 English version: What is 'obstruction' (塞)? Not being able to understand profound principles and clinging to the affairs of causation is 'obstruction'. Generating love for the Dharma within the three realms is also 'obstruction'. Understanding the principles within causation is called 'penetration' (通). If ignorance (無明), love (愛), grasping (取), action (行), and existence (有) arise again and again, that is being lost. If wisdom is possessed again and again, that is called attainment. Or, directly discussing 'obstruction' in terms of the four noble truths of suffering and accumulation, and discussing 'penetration' in terms of the four noble truths of the path and cessation. Or, directly saying that it is 'obstruction' because of the three falsities (三假) [referring to the falsity of sentient beings, the falsity of phenomena, and the falsity of the world], and that eliminating the three falsities and realizing non-origination is 'penetration'. If general delusions are like this, then specific delusions are also like this. Or, directly saying that the ten afflictions (十使) [referring to greed, hatred, delusion, pride, doubt, the view of self, the view of extremes, wrong views, holding to wrong views, and holding to wrong precepts] arise from the four views (四見) [referring to the view of self, the view of extremes, wrong views, and holding to wrong views] is 'obstruction', and that eliminating the four views is 'penetration' (etc.). Those who are good at cultivating the factors of the path, if generally discussing the causation of the ten realms, the form (色法) within them can all be called body (身), all feelings (受法) can all be called feeling (受), all consciousness (識法) can all be called mind (心), and all thoughts and volitions (想行) can all be called Dharma (法). If specifically discussing, taking form from the skandha of name and form (名色支), taking the five entrances from the six entrances (六入), taking the five contacts and five feelings from contact (觸), and taking the form component from each of the branches of birth and death (生死支), these are all included within the contemplation of the body (身念處). Taking the consciousness component from the skandha of name and form, taking the mind entrance from the six entrances, and taking the consciousness component from each of the branches of birth and death, these are all included within the contemplation of the mind (心念處). Taking thoughts and volitions from ignorance, action, and the skandha of name and form, taking contact with Dharma from the contact branch, taking thoughts and volitions from the love, grasping, existence, and birth branches, and also taking thoughts and volitions from the death branch, these are all included within the contemplation of the Dharma (法念處). Or sometimes it is said that ignorance is past love, and love is the defiled five skandhas (五陰). If discussing from the present, ignorance is included within the contemplation of the Dharma, action is included within Dharma, consciousness is included within mind, and name and form are included within both body and mind. The six entrances condition the six objects, objects are included within Dharma, entrances are included within body, contact is included within Dharma, feeling is still included within feeling, defiled love is included within both body and mind, grasping is included within Dharma, existence is included within action, birth is the arising of form, and death is the cessation of form, all of which are included within Dharma. Question: Some people say that birth and death are both non-associated formations and should only be included within the contemplation of the Dharma, how can they be connected to the three contemplations? Answer: The Mahāparinirvāṇa Sūtra says, 'When these five skandhas cease, those five skandhas continue to arise, like a wax seal imprinted on mud, the seal is broken but the text is formed.' Therefore, knowing that the Dharma of birth and death is inseparable from the five skandhas, this can be said (etc.). If generally and specifically understanding the various forms of causation, neither defiled nor pure, able to simultaneously illuminate defilement and purity, this is called the contemplation of the body. Observing the various causes and conditions, generally and specifically understanding the various feelings, neither suffering nor pleasure, simultaneously illuminating suffering and pleasure, this is called the contemplation of feeling.

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念處。觀諸因緣通別心識。非常非無常雙照常無常。是心念處。觀諸因緣通別想行。非我非無我雙照我無我。是法念處。此四能破十二因緣中八種顛倒。八顛倒轉成四枯四榮。亦是非枯非榮中間。入涅槃見佛性也。勤觀此四名正勤。乃至八道如前說。觀根本無四句。不生不滅即畢竟空。此空具十八空。十八空祇是一空。方等云。小空大空皆歸一空。大品云。一獨空。是名空解脫門。皆入此空不取法性四相。不受不著。不念不分別新舊內外(云云)。若心無依倚。以無所見見真佛性。以不住法住大涅槃。是名無相解脫門。是大涅槃非修非作。非自故非因。非他故非緣。不共故非合。非無因故非離。無修無得名無作解脫門。對治助道者。前道品直緣理。轉無明愛取以為明。雖具正慧不能得入。何以故。無明愛取是理惡與理慧相持。復有行有事惡助覆理慧。如賊多我一故須加修。行有事善助開涅槃門。若起慳貪行有轉為佈施行有。則檀度善根生。若破戒行有起轉為持戒行有。尸善根生。若瞋恚行有起。轉為忍辱行有。羼提善根生。若懈怠行有起。轉為精進行有。毗梨耶善根生。若散動行有起。轉為禪定行有。支林功德生。若愚癡行有起。轉為覺悟無常苦空行有。故事慧分明助破理惑。若有一蔽則不見理。況復六耶。今但破強

【現代漢語翻譯】 現代漢語譯本 念處（Sati-patthana，四念住之一）。觀察諸因緣的共通和差別，以及心識的生滅變化。既不是恒常不變，也不是完全斷滅，而是同時照見常與無常的並存。這就是心念處。 觀察諸因緣的共通和差別，以及想蘊和行蘊的運作。既不是實有的『我』，也不是完全沒有『我』，而是同時照見有我和無我的並存。這就是法念處。這四念處能夠破除十二因緣中的八種顛倒。 八種顛倒轉化成四種枯萎和四種榮盛（指世間的得失榮辱），但修行者應超越枯萎和榮盛的對立，處於不枯不榮的中間狀態，從而進入涅槃，證見佛性。勤奮地修習這四念處，就稱為正勤（Samma-ppadhana，四正勤之一）。乃至八正道，如前所述。 觀察根本之理，超越四句（有、無、亦有亦無、非有非無）的限制，達到不生不滅的境界，即是畢竟空。此空包含十八空（十八種空的智慧）。十八空實際上就是一空。正如《方等經》所說：『小空、大空都歸於一空。』《大品般若經》說：『一獨空。』這就是空解脫門。進入此空，就不執取法性的四相（生、住、異、滅），不接受，不執著，不思念，不分別新舊內外等等。 如果內心沒有依賴，以無所見的智慧去見證真實的佛性，以不住于任何法的方式安住于大涅槃，這就是無相解脫門。這大涅槃不是修來的，也不是造作的，不是自身造成的，所以不是因；不是他物造成的，所以不是緣；不是共同造成的，所以不是合；不是沒有原因的，所以不是離。沒有修，沒有得，名為無作解脫門。 對於對治和輔助修道的方面：之前的道品直接關聯於真理。將無明、愛、取轉變為光明。即使具備正慧，也不能立即證入涅槃。為什麼呢？因為無明、愛、取是理上的惡，與理性的智慧相互抗衡。再加上行上的惡業助長了對理性智慧的遮蔽。就像賊多我少一樣，所以需要加強修行。行上的善業有助於開啟涅槃之門。 如果生起慳貪的行為，就將其轉變為佈施的行為，那麼佈施的善根就會產生。如果破戒的行為生起，就將其轉變為持戒的行為，那麼持戒的善根就會產生。如果瞋恚的行為生起，就將其轉變為忍辱的行為，那麼忍辱的善根就會產生。如果懈怠的行為生起，就將其轉變為精進的行為，那麼精進的善根就會產生。如果散動的行為生起，就將其轉變為禪定的行為，那麼禪定的功德就會產生。如果愚癡的行為生起，就將其轉變為覺悟無常、苦、空的行為，那麼通過事相上的智慧，就能清晰地幫助破除理上的迷惑。如果有一種遮蔽，就不能見到真理，更何況六種呢？現在只是破除最強烈的迷惑。

【English Translation】 English version Sati-patthana (Mindfulness, one of the Four Foundations of Mindfulness). Observe the common and distinct characteristics of all conditions, as well as the arising and ceasing of consciousness. It is neither permanent nor completely annihilated, but simultaneously illuminates the coexistence of permanence and impermanence. This is the mindfulness of the mind. Observe the common and distinct characteristics of all conditions, as well as the workings of perception (Sanna) and mental formations (Sankhara). It is neither a real 'self' nor completely without a 'self,' but simultaneously illuminates the coexistence of self and non-self. This is the mindfulness of phenomena (Dhamma). These four foundations of mindfulness can break the eight kinds of inversions in the twelve links of dependent origination (Paticca-samuppada). The eight inversions transform into four withered states and four flourishing states (referring to worldly gains and losses, honor and disgrace), but the practitioner should transcend the opposition of withered and flourishing, and be in the middle state of neither withered nor flourishing, thereby entering Nirvana and witnessing the Buddha-nature. Diligently practicing these four foundations of mindfulness is called Right Effort (Samma-ppadhana, one of the Four Right Exertions). And so on, up to the Eightfold Path, as mentioned before. Observe the fundamental principle, transcending the limitations of the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and reach the state of non-arising and non-ceasing, which is ultimate emptiness (Sunyata). This emptiness contains the eighteen emptinesses (eighteen kinds of wisdom of emptiness). The eighteen emptinesses are actually one emptiness. Just as the Vaipulya Sutra says: 'Small emptiness and large emptiness all return to one emptiness.' The Mahaprajnaparamita Sutra says: 'One unique emptiness.' This is the door of liberation through emptiness. Entering this emptiness, one does not grasp the four characteristics of phenomena (birth, duration, change, extinction), does not accept, does not cling, does not think, does not distinguish between new and old, inside and outside, etc. If the mind has no reliance, using the wisdom of non-seeing to witness the true Buddha-nature, abiding in Great Nirvana in a way that does not abide in any dharma, this is the door of liberation through signlessness. This Great Nirvana is not cultivated, nor is it created, not caused by oneself, therefore not a cause; not caused by others, therefore not a condition; not caused jointly, therefore not a combination; not without a cause, therefore not separate. Without cultivation, without attainment, it is called the door of liberation through non-action. Regarding the aspects of counteracting and assisting the path of cultivation: the previous factors of the path are directly related to the truth. Transforming ignorance, craving, and grasping into light. Even with right wisdom, one cannot immediately enter Nirvana. Why? Because ignorance, craving, and grasping are evils in principle, counteracting rational wisdom. In addition, evil deeds in action contribute to obscuring rational wisdom. Just like there are many thieves and few of us, so we need to strengthen our cultivation. Good deeds in action help open the door to Nirvana. If an act of stinginess arises, transform it into an act of generosity, then the root of generosity will arise. If an act of breaking precepts arises, transform it into an act of upholding precepts, then the root of morality will arise. If an act of anger arises, transform it into an act of patience, then the root of patience will arise. If an act of laziness arises, transform it into an act of diligence, then the root of diligence will arise. If an act of distraction arises, transform it into an act of meditation, then the merit of Dhyana will arise. If an act of ignorance arises, transform it into an act of awakening to impermanence, suffering, and emptiness, then through wisdom in action, one can clearly help break through the delusions in principle. If there is one obscuration, one cannot see the truth, let alone six? Now we are only breaking the strongest delusion.

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者弱則隨去。助道力深成辦一切功德。調伏諸根滿足六度。具佛威儀十力無畏乃至相好等。如前說自思作之。又佛威儀者。佛坐道場轉法輪入涅槃。皆約十二因緣。大品云。若能深觀十二因緣。即是坐道場。道場有四。若觀十二因緣生滅究竟。即三藏佛坐道場木樹草座。若觀十二因緣即空究竟。通教佛坐道場七寶樹天衣座。若觀十二因緣假名究竟。別教舍那佛坐道場七寶座。若觀十二因緣中究竟。是圓教毗盧遮那佛坐道場虛空為座。當知大小道場。不出十二因緣觀也。又諸佛皆於此觀而轉法輪。若寂滅道場七處八會。為利根菩薩說十二因緣不生不滅。亦名為假名亦名中道義。若鹿苑為鈍根弟子說十二因緣生滅相。若方等十二部經。說十二因緣生滅即空即假即中。若摩訶般若說十二因緣即空即假即中。若法華說十二因緣即中。舍三方便也。若涅槃說十二因緣。具足四意皆有佛性。如乳有醍醐性。四教五味不同。皆是約十二因緣善巧分別隨機示導耳。又復置毒乳中。是涅槃約十二因緣明不定教。又復我說初成道十方菩薩。已問此義。即涅槃中約十二因緣有秘密教。所以者何。初為鈍根弟子。說十二因緣生滅相。別有利根菩薩在座。密聞十二因緣不生滅相。即悟佛性得無生忍。此秘密意也。此乃同居土中轉法輪相。又諸佛皆

【現代漢語翻譯】 現代漢語譯本：如果弱小就會隨之離去。助力于道的力量深厚，成就一切功德。調伏諸根，圓滿六度（佈施、持戒、忍辱、精進、禪定、智慧）。具足佛的威儀、十力（如來所具有的十種力用）、四無畏（佛對於大眾宣說正法時的四種無所畏懼的自信）、乃至三十二相八十種好等。如前面所說，自己思考並實踐。另外，佛的威儀，佛在菩提道場成道、轉法輪、入涅槃，都與十二因緣有關。《大品般若經》說：『如果能夠深刻地觀察十二因緣，就是坐在菩提道場。』菩提道場有四種：如果觀察十二因緣的生滅究竟，就是三藏佛坐在菩提道場的木樹草座上；如果觀察十二因緣即空究竟，通教佛坐在菩提道場的七寶樹天衣座上；如果觀察十二因緣假名究竟，別教舍那佛（Rocana Buddha）坐在菩提道場的七寶座上；如果觀察十二因緣中究竟，是圓教毗盧遮那佛（Vairocana Buddha）坐在菩提道場以虛空為座。應當知道，無論大小道場，都不超出十二因緣的觀照。 而且，諸佛都是通過這種觀照來轉法輪的。如果在寂滅道場七處八會（佛陀在七個地方舉行的八次法會），為利根菩薩宣說十二因緣不生不滅的道理，也稱為假名，也稱為中道義。如果在鹿野苑為鈍根弟子宣說十二因緣的生滅相。如果在方等部的十二部經中，宣說十二因緣生滅即空即假即中。如果在摩訶般若經中，宣說十二因緣即空即假即中。如果在《法華經》中，宣說十二因緣即中，捨棄三種方便法門。如果在《涅槃經》中，宣說十二因緣，具足四種意義，都具有佛性，如同牛奶具有醍醐的性質。四教五味（佛教的四種教法和五種味道）不同，都是根據十二因緣善巧地分別，隨機示導而已。又如同在牛奶中放置毒藥，這是《涅槃經》根據十二因緣闡明不定教。又如同我說初成道時，十方菩薩已經問過這個道理，這是《涅槃經》中根據十二因緣具有秘密教。為什麼這樣說呢？最初為鈍根弟子宣說十二因緣的生滅相，另外有利根菩薩在座，秘密地聽聞十二因緣不生滅相，就領悟佛性，得到無生法忍。這就是秘密的含義。這乃是在同居土中轉法輪的景象。而且諸佛都……

【English Translation】 English version: If they are weak, they will leave. Assisting the path with profound strength accomplishes all merits. Subduing the senses, fulfilling the six perfections (dana, sila, ksanti, virya, dhyana, prajna). Possessing the Buddha's dignity, the ten powers (the ten powers of a Tathagata), the four fearlessnesses (the four kinds of fearlessness a Buddha has when proclaiming the Dharma to the masses), and even the thirty-two marks and eighty minor characteristics, etc. As mentioned before, contemplate and practice it yourself. Furthermore, the Buddha's dignity, the Buddha's enlightenment in the Bodhi-mandala, turning the Dharma wheel, and entering Nirvana, are all related to the twelve links of dependent origination. The Mahaprajnaparamita Sutra says, 'If one can deeply contemplate the twelve links of dependent origination, that is sitting in the Bodhi-mandala.' There are four kinds of Bodhi-mandalas: If one contemplates the arising and ceasing of the twelve links of dependent origination to the ultimate, that is the Tripitaka Buddha sitting on a wooden tree or grass seat in the Bodhi-mandala; if one contemplates the twelve links of dependent origination as ultimately empty, the Common Teaching Buddha sits on a seven-jeweled tree or heavenly robe seat in the Bodhi-mandala; if one contemplates the twelve links of dependent origination as ultimately provisional names, the Distinct Teaching Rocana Buddha sits on a seven-jeweled seat in the Bodhi-mandala; if one contemplates the twelve links of dependent origination as ultimately the Middle Way, the Perfect Teaching Vairocana Buddha sits on empty space as a seat in the Bodhi-mandala. It should be known that whether large or small Bodhi-mandalas, they do not go beyond the contemplation of the twelve links of dependent origination. Moreover, all Buddhas turn the Dharma wheel through this contemplation. If in the silent and extinct Bodhi-mandala, in the seven locations and eight assemblies (the eight Dharma assemblies held by the Buddha in seven locations), the principle of the non-arising and non-ceasing of the twelve links of dependent origination is explained for sharp-witted Bodhisattvas, it is also called provisional name, and also called the meaning of the Middle Way. If in the Deer Park, the arising and ceasing aspects of the twelve links of dependent origination are explained for dull-witted disciples. If in the twelve divisions of the Vaipulya Sutras, it is said that the arising and ceasing of the twelve links of dependent origination are emptiness, provisionality, and the Middle Way. If in the Mahaprajnaparamita Sutra, it is said that the twelve links of dependent origination are emptiness, provisionality, and the Middle Way. If in the Lotus Sutra, it is said that the twelve links of dependent origination are the Middle Way, abandoning the three expedient means. If in the Nirvana Sutra, it is said that the twelve links of dependent origination possess four meanings and all have Buddha-nature, just as milk has the nature of ghee. The four teachings and five flavors (the four teachings and five flavors of Buddhism) are different, all based on the twelve links of dependent origination, skillfully distinguishing and guiding according to the capacity of the audience. Furthermore, like placing poison in milk, this is the Nirvana Sutra explaining the indeterminate teaching based on the twelve links of dependent origination. Furthermore, like when I first attained enlightenment, the Bodhisattvas from the ten directions had already asked about this principle, this is the Nirvana Sutra having a secret teaching based on the twelve links of dependent origination. Why is this so? Initially, the arising and ceasing aspects of the twelve links of dependent origination are explained for dull-witted disciples, and there are sharp-witted Bodhisattvas present who secretly hear the non-arising and non-ceasing aspects of the twelve links of dependent origination, and then realize Buddha-nature and attain the patience of non-arising dharmas. This is the secret meaning. This is the scene of turning the Dharma wheel in the Land of Coexistence. Moreover, all Buddhas...

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於此觀而般涅槃。若約鈍根無明滅。乃至老死滅。正習俱盡者。是三藏佛有餘無餘涅槃。約即空觀無明滅乃至老死滅。是通教佛有餘無餘涅槃。約因緣假名中道觀無明滅乃至老死滅。是別教佛常樂我凈涅槃。約十二因緣。三道即三佛性。亦三涅槃。涅槃名諸佛法界。是圓教遮那佛四德涅槃。此是同居土示涅槃相。有四種。出像法決疑經。方便實報二土成道轉法輪入涅槃。亦應可解。是名十二因緣攝法義(云云)。識次位者。三惡輕重皆由無明惡行不善愛取所致也。三善高卑亦由無明善行不動行愛取有所致也。若翻無明愛取起生滅智者。即三藏中慧解脫賢聖位行高下也。若轉行有起觀練熏修行行功德。即是三藏俱解脫賢聖位行高下也。小大迦羅類此可知。翻五度成於行有。般若翻無明愛取調伏諸根。即有三僧祇位也。若翻無明愛取體達即真翻行有修六度如空種樹。即有四忍位行高下也。翻無明愛取生道種智。翻行有成歷劫修行諸度。神通凈佛國土成就眾生。即有六輪位行高下。若翻無明愛取即是熾然三菩提燈者。即有圓教六即位高下。十二因緣一人一念悉皆具足。癡如虛空不可盡。乃至老死如虛空不可盡。空則無有盡與不盡。空則是大乘。十二門論云。空名大乘。普賢文殊大人所乘故名大乘。大品云。是乘不動不出。若

人慾使法性實際出者。是乘亦不動不出。大經云。一切眾生即是一乘。如此等名理即是。由理即是得有名字即是。從初發心聞說大乘知眾生即是佛。心謬取著故不能觀行。如蟲食木偶得成字。由名字故得有觀行。如前所說七番觀法。通達無礙即是行處。由觀行故得有相似發得初品止是圓信。二品讀誦扶助信心。三品說法亦助信心。此三皆乘急戒緩。四品少戒急五品事理俱急。進發諸三昧陀羅尼得六根清凈。入鐵輪位也。由相似故得有分證三道即三德豁然開悟。見三佛性住三涅槃入秘密藏。清凈妙法身湛然應一切。乃至等覺悉是分證即。轉無明生智慧明。如初日月乃至十四日月。轉行有生解脫。如十六日月乃至二十九日月。所有識名色法身。漸漸顯現猶如月體。由分證故得有究竟。三德圓滿究竟般若。妙極法身。自在解脫。過茶無字可說也。故知小大次位。皆約十法界十二因緣也。若寂滅真如有何次位。初地即二地。地從如生。如無有生。或從如滅。如無有滅。一切眾生即大涅槃不可覆滅。有何次位高下大小耶。不生不生不可說。有因緣故亦可得說。十因緣法為生作因。如畫虛空方便種樹。說一切位耳。若人不知上諸次位。謬生取著成增上慢。即菩薩栴陀羅。安忍者。觀十界因緣。當起種種遮道法。所謂三障四魔種種違

順。業魔禪二乘菩薩行行等法。皆從行有兩支起。若能安忍即能成就如來行有功德。所謂六根清凈之報相也。煩惱障發者。所謂貪瞋邪計深利諸見慢二乘通別三藏等菩薩慧行等。悉是無明愛取支中發。若能了達安忍則開佛知見。報障發者。所謂種種陰界入種種八風種種病患。即是七支中發。若知即是佛性。不動轉取捨猶如虛空。是則不斷生死而入涅槃。不破壞陰入而顯真實法身也。能如是通達則於三障無礙。住忍辱地柔和善順。而不卒暴心亦不驚。是名安忍心成。如聲聞若住忍法。終不退作五逆闡提。菩薩住堪忍地。終不起障道重罪也。無順道法愛者。一似二真。菩薩從初伏忍入柔順忍。發鐵輪似解功德不染三法。所謂相似智慧功德法性。以智慧有無明愛取故。以功德有行有業故。以法性有名色生死故皆不應著。若於三法生愛。不入菩薩位不墮二乘。是名頂墮。亦名順道。觀無明愛取順慧行道。觀行有順行行道。觀識等順法性道。順三道故不墮聲聞地。愛三道故不入菩薩地。云何起愛。如入薝蔔林不嗅餘香。菩薩唯愛諸佛功德。不復念有二乘及余方便道。是名為愛。愛故不能變無明愛取為真明。不能變行有為妙行。不能顯識色為法身。三道不轉豈入菩薩位。若不著相似三法無順道愛者。則無量眾罪除清凈心常一。如是

尊妙人則能見般若。般若尚不著何況于余法。入理般若名為住。即是初發心住時便成正覺。知一切法真實之性。具足慧身不由他悟。見般若者。真見三道三種般若也。從此已去心心寂滅。自然流入薩婆若海。無量無明自然而破。大論云。何故處處說破無明三昧。答。無明品數甚多。始從初心至金剛頂。皆破無明悉顯法性。餘一品在。若除此品即名為佛。如來身者金剛之體。眾惡已斷眾善普會。三德究竟過茶無字可說。是名乘是寶乘直至道場。到薩婆若中住。余如上說(云云)。

○第九明唸佛發者。或發唸佛次發諸禪。或因諸禪而發唸佛。于坐禪中忽然思惟諸佛功德無量無邊不可思議。信敬慚愧深生慕仰。存想諸佛。有大神力有大智慧。有大福德。有大相好。如是相好從此功德。生。如此相好從彼功德生。如是相好有如此福德。如此相好有如彼福德。知相體知相果知相業。一一法門照達明瞭。深解相海而無疑滯。定心怗怗亦不動亂。安住此定漸漸轉深。忽發粗細住欲界未到進入初禪等。唸佛根本各是一邊。覺此唸佛境界故名覺支。分別唸佛有種種相種種功德法門。皆分明識。是為觀支。如是見已心大歡喜慶悅內充。名喜支。一心安隱遍體怡樂。名樂支。無緣無念湛湛深入。名一心支。如是五支與唸佛法同起。如

【現代漢語翻譯】 現代漢語譯本：

能尊重奇妙之人，就能見到般若（prajna，智慧）。般若尚且不執著，更何況其他的法呢？入于真理的般若，名為安住。也就是初發菩提心安住之時，便成就正覺。了知一切法真實的體性，具足智慧之身，不由他人開悟。見到般若的人，才是真正見到三道三種般若。從此以後，心心寂滅，自然流入薩婆若（sarvajna，一切智）海。無量的無明自然而破。大論中說：『為什麼處處說破無明三昧？』回答說：『無明的品類數量甚多，從最初發心到金剛頂，都是破除無明，完全顯現法性。』只剩下一品無明未除，如果去除這一品無明，就稱為佛。如來的身體是金剛之體，眾惡已經斷除，眾善普遍聚集，三德究竟圓滿，超過這些，沒有文字可以述說。這名為乘坐這寶貴的乘具，直至道場，到達薩婆若中安住。其餘的如上面所說（此處省略）。

第九，說明因唸佛而發起（禪定）的情況。或者先發起唸佛，然後發起各種禪定；或者因為各種禪定而發起唸佛。在坐禪中，忽然思惟諸佛的功德無量無邊不可思議，信敬慚愧，深深地生起慕仰之心。存想諸佛，有大神力，有大智慧，有大福德，有大相好。這樣的相好從此功德生，那樣的相好從彼功德生。這樣的相好有如此福德，那樣的相好有如彼福德。了知相的本體，了知相的果報，了知相的業因。一一法門照達明瞭，深刻理解相海而沒有疑惑滯礙。定心平靜安穩，也不動亂。安住於此禪定，漸漸轉深。忽然發起粗細的禪定，從欲界未到地進入初禪等。唸佛的根本各自是一方面。覺察到這唸佛的境界，所以名為覺支。分別唸佛有種種相，種種功德法門，都分明了知。這是為觀支。像這樣見到之後，心中大歡喜，慶悅充滿內心，名為喜支。一心安穩，遍身怡悅快樂，名為樂支。無緣無念，清凈深入，名為一心支。像這樣五支與唸佛法同時生起，如同……

【English Translation】 English version:

Respecting the wonderful person enables one to see prajna (wisdom). If one is not attached to prajna, how much less to other dharmas? Entering the prajna of principle is called abiding. That is, at the moment of the initial arising of the bodhi mind, one attains perfect enlightenment. Knowing the true nature of all dharmas, possessing a body of wisdom, one is enlightened not by others. One who sees prajna truly sees the three paths and three kinds of prajna. From then on, mind after mind becomes tranquil and silent, naturally flowing into the sarvajna (all-knowing wisdom) sea. Limitless ignorance is naturally broken. The Great Treatise says: 'Why is the samadhi of breaking ignorance spoken of everywhere?' The answer is: 'The categories and numbers of ignorance are very many. From the initial arising of the mind to the diamond summit, all break ignorance and fully reveal the dharma nature.' Only one category remains. If this category is removed, one is called a Buddha. The body of the Tathagata is of diamond substance. All evils have been cut off, and all good has universally gathered. The three virtues are ultimately complete. Beyond this, there are no words to describe. This is called riding this precious vehicle directly to the bodhi-tree, abiding in sarvajna. The rest is as described above (omitted).

Ninth, explaining the case of arising (samadhi) due to mindfulness of the Buddha. Either one first arouses mindfulness of the Buddha and then arouses various dhyanas (meditative states), or one arouses mindfulness of the Buddha because of various dhyanas. In sitting meditation, one suddenly contemplates the immeasurable, boundless, and inconceivable merits of all Buddhas, and with faith, respect, shame, and remorse, one deeply generates longing and admiration. One contemplates all Buddhas, who have great divine power, great wisdom, great blessings, and great marks and characteristics. Such marks and characteristics arise from this merit; such marks and characteristics arise from that merit. Such marks and characteristics have such blessings; such marks and characteristics have such blessings. Knowing the substance of the marks, knowing the fruit of the marks, knowing the karma of the marks. Each and every dharma door is illuminated and understood clearly, deeply understanding the sea of marks without doubt or hindrance. The mind in samadhi is calm and stable, and does not become disturbed. Abiding in this samadhi, it gradually deepens. Suddenly, coarse and fine dhyanas arise, entering the first dhyana, etc., from the realm of desire before arrival. The roots of mindfulness of the Buddha are each on one side. Being aware of this state of mindfulness of the Buddha is therefore called the awakening factor. Distinguishing that mindfulness of the Buddha has various aspects and various meritorious dharma doors, all are clearly recognized. This is the contemplation factor. Having seen it in this way, the mind is greatly joyful, and rejoicing fills the interior, called the joy factor. The mind is at peace and ease, and the whole body is delighted and happy, called the bliss factor. Without conditions or thoughts, pure and deep entry, called the one-mindedness factor. These five factors arise simultaneously with the dharma of mindfulness of the Buddha, like...

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來功德力熏味倍餘支。不可稱說。證者自知。但佛法功德相好無量。所發得三昧亦應無量。所發五支亦復無量不可說不可說。一一五支皆具十種功德眷屬支林。是為因唸佛三昧發得初禪乃至四空。特勝通明不凈背舍慈心等。亦復如是(云云)。云何因禪發得唸佛三昧。行者若髮根本等諸禪。于定心中忽然憶念諸佛如來。感動福德由於相好。相好由於善業。三種法門與心相應豁豁明瞭。此法發時禪定五支倍增其妙。四禪特勝背舍等亦如是。此唸佛定亦有二種。一隱沒。二不隱沒。若先得隱沒解佛功德憶識明瞭。然後得不隱沒。明見光相瞻奉神容的的分明者。此非是魔。能增進功德扶疏善根。因於唸佛廣能通達六念法門。所謂唸佛功德法門即是念法。弟子受行念相業體果三事和合。名念僧。此即以念僧以唸佛以念法善奪諸惡念即是念舍。如是念時信敬慚愧即是念戒。念此定中支林功德與諸天等即是念天。三自念三念他。乃至通達一切法于唸佛門成摩訶衍。如薩陀波侖見佛時得無量法門。內外皆不隱沒。若內闇隱沒不識一個功德法門。而外見光相溢目者。此是魔也。折善芽莖損道華果。今時人見佛心無法門皆非佛也。若得此意但取法正。色相非正也。若專取色相者魔變作相。泥木圖寫皆應是佛。又如來示現自在無礙。何必一

【現代漢語翻譯】 現代漢語譯本 來，由功德力和熏修所產生的力量，比其他禪定支的力量要強大很多倍，無法用言語來形容。證悟者自己才能體會。只是佛法的功德和相好是無量的，由此所引發的三昧也應該是無量的，所引發的五支也同樣是無量的，不可說不可說。每一個五支都具備十種功德眷屬支林。這是因為修唸佛三昧而引發的初禪乃至四空定。特別殊勝，通達明瞭的不凈觀、背舍、慈心等等，也是如此（不再一一贅述）。 那麼，如何通過修禪而引發唸佛三昧呢？修行者如果修發了根本禪等各種禪定，在禪定心中忽然憶念諸佛如來，感動于佛的福德，而福德又來自於佛的相好，相好又來自於佛的善業。這三種法門與心相應，豁然開朗，非常明瞭。當這種法生髮的時候，禪定的五支會更加精妙。四禪、特勝、背舍等等也是如此。這種唸佛定也有兩種：一是隱沒，二是不隱沒。如果先獲得了隱沒，理解佛的功德，憶念清晰明瞭，然後獲得不隱沒，清楚地見到光相，瞻仰佛的神容，的的確確分明，這便不是魔，能夠增進功德，扶持善根，通過唸佛廣泛地通達六念法門。所謂唸佛功德法門，實際上就是念法。弟子接受奉行，唸的相、業、體、果三事和合，就叫做念僧。這就是用念僧、唸佛、念法來善巧地去除各種惡念，也就是念舍。這樣唸的時候，信敬、慚愧，就是念戒。念這種定中的支林功德，與諸天相等，就是念天。三次自念，三次念他，乃至通達一切法，在念佛法門中成就摩訶衍（大乘）。就像薩陀波侖（Sadāparibhūta，常不輕菩薩）見佛時，獲得了無量法門，內外都不隱沒。如果內心昏暗隱沒，不認識一個功德法門，而外面卻見到光相充滿眼睛，這就是魔。會折斷善的幼苗，損害道的花果。現在的人見佛，心中沒有法門，都不是真正的佛。如果明白了此意，只要取法正，色相是否端正並不重要。如果只專注於色相，魔可以變化出各種相。泥塑木雕的佛像都應該是佛了嗎？而且如來示現自在無礙，何必一定...

【English Translation】 English version Furthermore, the power and influence generated by merit and virtuous practice are many times greater than other limbs of meditation. It is beyond description. Only those who have attained enlightenment can understand it. The merits and auspicious marks of the Buddha's Dharma are immeasurable. The Samadhi (三昧, concentration) arising from it should also be immeasurable, and the five limbs arising from it are also immeasurable, beyond description. Each of the five limbs possesses ten kinds of meritorious qualities and associated branches. This is due to the arising of the first Dhyana (禪那, meditation) up to the Four Formless Realms (四空, four immaterial realms) through the practice of Buddha-Recollection Samadhi (唸佛三昧, Buddha-Recollection Samadhi). The particularly excellent and clear contemplation of impurity (不凈, impurity), the eight emancipations (背舍, eight emancipations), loving-kindness (慈心, loving-kindness), and so on, are also like this (and so on). How does one develop Buddha-Recollection Samadhi through meditation? If a practitioner develops the fundamental Dhyanas and other meditations, they may suddenly recall the Buddhas and Tathagatas (如來, Thus Come Ones) in their meditative state, moved by the Buddha's blessings, which arise from the auspicious marks, which in turn arise from virtuous deeds. These three Dharma (法, teachings) doors are in harmony with the mind, clear and bright. When this Dharma arises, the five limbs of meditation become even more exquisite. The Four Dhyanas, the special excellences, the eight emancipations, and so on, are also like this. This Buddha-Recollection Samadhi also has two aspects: one is obscured, and the other is unobscured. If one first attains the obscured understanding of the Buddha's merits and remembers them clearly, and then attains the unobscured, clearly seeing the light and reverently beholding the divine form distinctly, then this is not a demon. It can increase merit and support virtuous roots, and through Buddha-Recollection, one can widely understand the six recollections (六念, six recollections). The Dharma door of Buddha-Recollection merit is actually the recollection of Dharma. When disciples accept and practice, the aspect, action, essence, and result of recollection are combined, it is called recollection of Sangha (僧, monastic community). This is using the recollection of Sangha, Buddha, and Dharma to skillfully remove all evil thoughts, which is the recollection of renunciation. When recollecting in this way, faith, respect, and shame are the recollection of precepts. Recollecting the meritorious qualities of the limbs in this Samadhi, being equal to the gods, is the recollection of the Devas (天, gods). Three times of self-recollection, three times of recollecting others, and even understanding all Dharmas, one achieves Mahayana (摩訶衍, Great Vehicle) in the Buddha-Recollection door. Just like Sadāparibhūta (薩陀波侖, Never Disparaging Bodhisattva) when he saw the Buddha, he obtained immeasurable Dharma doors, both internally and externally unobscured. If the inner mind is dark and obscured, not recognizing a single meritorious Dharma door, but externally seeing light filling the eyes, then this is a demon. It will break the sprouts of goodness and damage the flowers and fruits of the path. People today see the Buddha but have no Dharma in their hearts, they are not true Buddhas. If one understands this meaning, one should only take the Dharma as correct, whether the physical appearance is correct is not important. If one only focuses on the physical appearance, demons can transform into various forms. Should clay and wooden statues all be Buddhas? Moreover, the Tathagata manifests freely and without obstruction, why must it be...

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向作丈光。丈光形者示同端正人耳。佛遍示所喜身。遍示所宜身。遍示對治身。遍示得度身。師僧父母鹿馬猿猴。一切色像隨得見時。與法門俱發。又能增長本之善根乃名唸佛三昧(云云)。

○十明神通發者。略為五。天眼他心天耳宿命身通。無漏屬下境中說。唯得因禪發通。不得因通發禪。所以者何。諸禪皆是定法互得相發。諸禪是通體。通是諸禪用。從體有用故通附體興。用不孤生安能發體。經云。深修禪定得五神通。即此意也。若通論發者。一一禪中皆能發五通。若就便易別論者。根本多不能發設發亦不快利。特勝通明多發輕舉身通。背舍勝處多發如意轉變自在身通。若慈心定中緣人色貌取得樂相。因色知心識其苦樂。此多發知他心通。既藉色知心。亦知其言語音聲亦發天耳通。因緣觀人三世。照過去事多發宿命通。照未來事多發天眼通。若唸佛定不隱沒者多發天眼通。又諸通若精細者。即是三明。但非無漏明耳。譬如盲聾眼耳忽開則大歡喜。況無量劫來五根內盲。今破五翳淨髮五通。一一通中皆有五支。如眼障破覺于眼根與色作對即覺支。分別色等無量種相即觀支。此通開即大慶悅是喜支。內心受樂即樂支。無緣無念湛然即一心支。餘四通亦如是。若就諸禪之體。或內心得解。或外相不明。而有隱沒

【現代漢語翻譯】 現代漢語譯本：面向丈光（一種禪定狀態）。丈光的形態表現爲與端正之人相似。佛陀普遍示現令人喜悅的身相，普遍示現適合教化的身相，普遍示現對治煩惱的身相，普遍示現使人得度的身相。無論是師僧父母，還是鹿馬猿猴，一切色相，只要能夠見到，都與佛法同時生髮，並且能夠增長原本的善根，這就被稱爲念佛三昧（如此等等）。

○關於十明神通的生髮，簡略地歸納為五種：天眼通、他心通、天耳通、宿命通、身通。無漏神通屬於下境中所說的範疇。只能通過修習禪定來生髮神通，不能通過追求神通來生髮禪定。這是為什麼呢？因為各種禪定都是定法，可以互相引發。各種禪定是神通的本體，神通是各種禪定的作用。因為從本體產生作用，所以神通依附於本體而興起。作用不能孤立產生，又怎麼能引發本體呢？經書中說：『深入修習禪定，可以獲得五神通。』就是這個意思。如果從普遍的角度來說，每一種禪定中都能生髮五神通。如果從便捷容易的角度來說，根本禪定大多不能生髮神通，即使生髮也不快速敏捷。特別勝通明禪定多能生髮輕舉身通。背舍勝處禪定多能生髮如意轉變自在身通。如果在慈心定中，緣於人的容貌而取得快樂的相，通過容貌瞭解其心，識別其苦樂，這多能生髮知他心通。既然憑藉容貌瞭解其心，也能知道其言語音聲，也就能生髮天耳通。通過因緣觀察人的三世，照見過去的事情多能生髮宿命通，照見未來的事情多能生髮天眼通。如果唸佛禪定不隱沒，多能生髮天眼通。而且，各種神通如果精細微妙，就是三明。只不過不是無漏明罷了。譬如盲人聾子忽然眼睛耳朵開了，就會非常歡喜。何況無量劫以來五根內在盲昧，現在破除五種障礙，清凈地生髮五神通，每一種神通中都有五支。比如眼障破除，覺知眼根與色塵相對，這就是覺支。分別色等無量種相，這就是觀支。此神通開啟，就非常慶幸喜悅，這是喜支。內心感受快樂，這是樂支。無緣無念，湛然寂靜，這是一心支。其餘四種神通也是這樣。如果就各種禪定的本體來說，或者內心得到理解，或者外在相狀不明顯，因而有所隱沒。

【English Translation】 English version: Facing Zhang Guang (a state of Samadhi). The form of Zhang Guang appears similar to a person of upright character. The Buddha universally manifests pleasing forms, universally manifests forms suitable for teaching, universally manifests forms for counteracting afflictions, and universally manifests forms for delivering beings. Whether it be teachers, monks, parents, deer, horses, or monkeys, all forms, as long as they can be seen, arise simultaneously with the Dharma and can increase the original roots of goodness. This is called Buddha Recitation Samadhi (and so on).

○ Regarding the arising of the Ten Clear Supernatural Powers, they can be briefly summarized as five: the Divine Eye, the Mind-Reading Power, the Divine Ear, the Knowledge of Past Lives, and the Power of the Body. The non-outflow supernatural powers belong to the category discussed in the lower realms. Supernatural powers can only be developed through the practice of Samadhi; one cannot develop Samadhi through the pursuit of supernatural powers. Why is this so? Because all Samadhis are fixed Dharmas that can mutually arise. The various Samadhis are the substance of the supernatural powers, and the supernatural powers are the function of the various Samadhis. Because function arises from substance, supernatural powers arise attached to the substance. Function cannot arise in isolation; how can it develop the substance? The scriptures say: 'Deeply cultivate Samadhi and attain the Five Supernatural Powers.' This is the meaning. Generally speaking, each Samadhi can develop the Five Supernatural Powers. Specifically speaking in terms of convenience and ease, the fundamental Samadhis mostly cannot develop supernatural powers; even if they do, they are not quick or agile. The Special Superior Clear Samadhi often develops the Lightness of Body Power. The Back-Turning Superior Place Samadhi often develops the Power of Willful Transformation and Unobstructed Body Power. If, in the Samadhi of Loving-Kindness, one takes pleasure in the appearance of a person, understands their mind through their appearance, and recognizes their suffering and happiness, this often develops the Mind-Reading Power. Since one understands the mind through appearance, one can also know their words, speech, and sounds, and thus develop the Divine Ear. Through observing the causes and conditions of a person's three lifetimes, seeing past events often develops the Knowledge of Past Lives, and seeing future events often develops the Divine Eye. If the Buddha Recitation Samadhi is not obscured, it often develops the Divine Eye. Moreover, if the various supernatural powers are refined and subtle, they are the Three Clear Knowledges. However, they are not non-outflow clear knowledges. For example, if a blind and deaf person suddenly opens their eyes and ears, they will be very happy. How much more so when, after countless eons of internal blindness of the five senses, one now breaks through the five obscurations and purely develops the Five Supernatural Powers. Each supernatural power has five branches. For example, when the eye obscuration is broken, one becomes aware of the eye root in contact with form, which is the branch of awareness. Discriminating the countless characteristics of form, etc., is the branch of observation. The opening of this supernatural power brings great joy and happiness, which is the branch of joy. Experiencing inner happiness is the branch of happiness. Being without conditions or thoughts, serene and still, is the branch of one-pointedness. The other four supernatural powers are also like this. If we consider the substance of the various Samadhis, either inner understanding is attained, or the external appearance is not obvious, and thus there is some obscurity.

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之義。神通是定家之用。用必明瞭。是故悉是不隱沒也。

○第四明修止觀者。若行人發得諸禪無有方便貪著禪味。是菩薩縛。隨禪受生流轉生死。若求出要應當觀察十意(云云)。若觀禪如胡瓜。能為十法界而作因緣。初雖發定柔伏身口如蛇入筒因禪而直。后出觀對境。已復還曲更生煩惱初如小水后盈大器。禪法既失破戒反道造無間業。佛在世時得四禪比丘謂為四果。又熊子等是也(云云)。又勝意著禪自高謗擯喜根(云云)。又入定無惡出觀起惡成業。若失定者惡牽惡道。不失定者受禪報盡惡業則興。受飛貍身啖諸魚鳥即其義也。若不得禪名利不至。既得禪已因造三途法界。若在禪中染著定相。若出觀已起慈仁禮義之心。若不失定隨禪報盡則生人道若用禪觀熏於十善。任運自成不加防護。是天業。四禪四空上兩界業。若專修根本但增長人天。永無出期。如大通智勝佛時諸梵自云。一百八十劫空過無有佛。三惡道充滿了無一人得出生死。若專修不凈背舍等不俟諦智慧發無漏。成聲聞法界。若觀諸禪能破六蔽。蔽是集集招苦果。能破是道道能至滅。亦是聲聞法界。亦是六度菩薩法界。又禪必棄欲是為檀。若不持戒三昧不現前是為尸。得禪故無瞋是為忍。得禪故無雜念是為精進。此法自名禪。知諸法皆無常名為智

【現代漢語翻譯】 現代漢語譯本：神通是禪定之家的作用。發揮作用必定明瞭，因此全部都不會被隱沒。

第四部分說明修習止觀。如果修行人證得了各種禪定，卻沒有方便之法，貪戀禪定的滋味，這就是菩薩被束縛。隨著禪定而受生，在生死中流轉。如果想要尋求出離的要道，應當觀察十種意念（如前所述）。如果觀察禪定就像胡瓜一樣，能夠為十法界而作為因緣。最初雖然發起禪定，柔和地調伏身口，就像蛇進入竹筒一樣因為禪定而變得正直。後來出定觀察外境，又恢復了彎曲，再次產生煩惱，開始時像小水，後來充滿大器。禪定之法既然失去，就會破戒反道，造作無間地獄的業。佛在世的時候，有得到四禪的比丘自認為證得了四果。又如熊羆之子等就是這種情況（如前所述）。又有勝意比丘貪著禪定，自高自大，誹謗擯棄喜根比丘（如前所述）。又有人入定時沒有惡念，出定后卻生起惡念，從而造作業。如果失去禪定，惡業就會牽引到惡道。如果不失去禪定，享受完禪定的果報，惡業就會興起。就像飛貍享受完禪報后，轉生為飛貍身，吞食各種魚鳥，就是這個道理。如果沒有得到禪定，名利就不會到來。既然得到了禪定，卻因此造作三途法界的因。如果在禪定中染著于定相，如果出定後生起慈悲仁義禮儀之心。如果不失去禪定，隨著禪定果報的結束，就會轉生到人道。如果用禪觀來熏習十善，自然而然地成就，不需要加以防護，這是天界的業。四禪四空是上兩界的業。如果專門修習根本禪定，只會增長人天福報，永遠沒有出離之期。就像大通智勝佛的時候，諸梵天自認為：『一百八十劫空過，沒有佛出世。三惡道充滿了，沒有一個人能夠脫離生死。』如果專門修習不凈觀、背舍等，不需要憑藉諦智慧，就能發起無漏智慧，成就聲聞法界。如果觀察諸禪，能夠破除六蔽。蔽是集，集招致苦果。能夠破除蔽就是道，道能夠到達滅。這也是聲聞法界，也是六度菩薩法界。而且修習禪定必定要捨棄慾望，這就是佈施。如果不持戒，三昧就不會現前，這就是持戒。得到禪定就不會有嗔恨，這就是忍辱。得到禪定就不會有雜念，這就是精進。此法本身就叫做禪。了知諸法都是無常的，這叫做智慧。

English version: Supernatural powers (Skt: Abhijñā) are the function of the family of Samadhi (Skt: Samādhi). When a function is performed, it must be clear. Therefore, all are without concealment.

The fourth part explains the practice of cessation and contemplation (Śamatha-Vipassanā). If a practitioner attains various Dhyanas (Skt: Dhyāna) but lacks skillful means and becomes attached to the taste of Dhyana, this is a Bodhisattva bound. They are reborn according to their Dhyana and transmigrate in Samsara (Skt: Saṃsāra). If one seeks the essential path to liberation, one should contemplate the ten thoughts (as mentioned earlier). If one observes Dhyana like a cucumber, it can serve as a cause and condition for the ten Dharma realms. Initially, although one arouses Samadhi, gently subduing body and speech, like a snake entering a bamboo tube, one becomes upright because of Dhyana. Later, when emerging from Samadhi and facing external objects, one reverts to crookedness and generates afflictions again, starting like a small stream and later filling a large vessel. Once the Dharma of Dhyana is lost, one breaks precepts, goes against the path, and creates the karma of Avici hell (Skt: Avīci). During the Buddha's time, there were Bhikshus (Skt: Bhikṣu) who attained the four Dhyanas and considered themselves to have attained the four fruits (Skt: phala). Also, there were cases like the sons of bears (as mentioned earlier). Furthermore, there was the Bhikshu Sheng Yi who was attached to Dhyana, became arrogant, and slandered and banished the Bhikshu Xi Gen (as mentioned earlier). Also, some have no evil thoughts when entering Samadhi, but generate evil thoughts when emerging from it, thus creating karma. If one loses Samadhi, evil karma will lead to evil paths. If one does not lose Samadhi, once the reward of Dhyana is exhausted, evil karma will arise. Like the flying fox who, after enjoying the reward of Dhyana, is reborn as a flying fox and devours various fish and birds, that is the meaning. If one does not attain Dhyana, fame and gain will not come. Once one attains Dhyana, one creates the causes for the three evil paths. If one is attached to the characteristics of Samadhi while in Dhyana, or if one generates thoughts of compassion, benevolence, righteousness, and propriety after emerging from Samadhi. If one does not lose Samadhi, one will be reborn in the human realm once the reward of Dhyana is exhausted. If one uses Samadhi and contemplation to cultivate the ten good deeds, it will naturally be accomplished without the need for protection, this is the karma of the heavens. The four Dhyanas and the four formless realms are the karma of the upper two realms. If one exclusively cultivates the fundamental Dhyanas, one will only increase the blessings of humans and gods, and there will never be a time of liberation. Like during the time of the Buddha Mahābhijñājñānābhibhū (Skt: Mahābhijñājñānābhibhū), the Brahma gods themselves said: 'One hundred and eighty kalpas (Skt: Kalpa) have passed in vain, and no Buddha has appeared. The three evil paths are filled, and no one is able to escape from Samsara.' If one exclusively cultivates the impure contemplation (Aśubha-bhāvanā), the eight liberations (Asta Vimoksha) etc., one can arouse non-outflow wisdom (Anāsrava-jñāna) without relying on the wisdom of the four noble truths (Skt: Satya), and accomplish the Dharma realm of the Śrāvakas (Skt: Śrāvaka). If one observes the various Dhyanas, one can break the six obscurations (avarana). Obscurations are accumulation (samudaya), and accumulation leads to suffering (duhkha). Being able to break the obscurations is the path (marga), and the path can lead to cessation (nirodha). This is also the Dharma realm of the Śrāvakas, and also the Dharma realm of the six perfections (paramita) Bodhisattvas. Moreover, practicing Dhyana necessarily requires abandoning desires, this is giving (dana). If one does not uphold the precepts (sila), Samadhi will not manifest, this is upholding the precepts. Attaining Dhyana means there is no anger, this is patience (ksanti). Attaining Dhyana means there are no scattered thoughts, this is diligence (virya). This Dharma itself is called Dhyana. Knowing that all Dharmas are impermanent (anitya) is called wisdom (prajna).

【English Translation】 Supernatural powers are the function of the family of Samadhi. When a function is performed, it must be clear. Therefore, all are without concealment.

The fourth part explains the practice of cessation and contemplation. If a practitioner attains various Dhyanas but lacks skillful means and becomes attached to the taste of Dhyana, this is a Bodhisattva bound. They are reborn according to their Dhyana and transmigrate in Samsara. If one seeks the essential path to liberation, one should contemplate the ten thoughts (as mentioned earlier). If one observes Dhyana like a cucumber, it can serve as a cause and condition for the ten Dharma realms. Initially, although one arouses Samadhi, gently subduing body and speech, like a snake entering a bamboo tube, one becomes upright because of Dhyana. Later, when emerging from Samadhi and facing external objects, one reverts to crookedness and generates afflictions again, starting like a small stream and later filling a large vessel. Once the Dharma of Dhyana is lost, one breaks precepts, goes against the path, and creates the karma of Avici hell. During the Buddha's time, there were Bhikshus who attained the four Dhyanas and considered themselves to have attained the four fruits. Also, there were cases like the sons of bears (as mentioned earlier). Furthermore, there was the Bhikshu Sheng Yi who was attached to Dhyana, became arrogant, and slandered and banished the Bhikshu Xi Gen (as mentioned earlier). Also, some have no evil thoughts when entering Samadhi, but generate evil thoughts when emerging from it, thus creating karma. If one loses Samadhi, evil karma will lead to evil paths. If one does not lose Samadhi, once the reward of Dhyana is exhausted, evil karma will arise. Like the flying fox who, after enjoying the reward of Dhyana, is reborn as a flying fox and devours various fish and birds, that is the meaning. If one does not attain Dhyana, fame and gain will not come. Once one attains Dhyana, one creates the causes for the three evil paths. If one is attached to the characteristics of Samadhi while in Dhyana, or if one generates thoughts of compassion, benevolence, righteousness, and propriety after emerging from Samadhi. If one does not lose Samadhi, one will be reborn in the human realm once the reward of Dhyana is exhausted. If one uses Samadhi and contemplation to cultivate the ten good deeds, it will naturally be accomplished without the need for protection, this is the karma of the heavens. The four Dhyanas and the four formless realms are the karma of the upper two realms. If one exclusively cultivates the fundamental Dhyanas, one will only increase the blessings of humans and gods, and there will never be a time of liberation. Like during the time of the Buddha Mahābhijñājñānābhibhū, the Brahma gods themselves said: 'One hundred and eighty kalpas have passed in vain, and no Buddha has appeared. The three evil paths are filled, and no one is able to escape from Samsara.' If one exclusively cultivates the impure contemplation, the eight liberations etc., one can arouse non-outflow wisdom without relying on the wisdom of the four noble truths, and accomplish the Dharma realm of the Śrāvakas. If one observes the various Dhyanas, one can break the six obscurations. Obscurations are accumulation, and accumulation leads to suffering. Being able to break the obscurations is the path, and the path can lead to cessation. This is also the Dharma realm of the Śrāvakas, and also the Dharma realm of the six perfections Bodhisattvas. Moreover, practicing Dhyana necessarily requires abandoning desires, this is giving. If one does not uphold the precepts, Samadhi will not manifest, this is upholding the precepts. Attaining Dhyana means there is no anger, this is patience. Attaining Dhyana means there are no scattered thoughts, this is diligence. This Dharma itself is called Dhyana. Knowing that all Dharmas are impermanent is called wisdom.

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。是名因禪起六度菩薩法界。又觀此禪是因緣生法。若觀諸禪是有支。有支由取乃至老死如前說。是緣覺法界。又觀諸禪因緣生法即空。生法即空是無生道諦。是通教聲聞菩薩等法界。又觀此禪因緣生法即空即假即中。十法界從禪而生從禪而滅。何以故。若因禪出生三途六道法。即是增長二十五有。生六法界滅四法界。若因禪出生背舍等法伏二十五有。亦是摧翳六法界也。若觀背舍等無常者。是用生滅拙度破二十五有。滅六法界。生一法界。若觀禪因緣生法即空者。是用不生巧度破二十五有。滅七法界生一法界。若觀禪即假者。是用無量拙度破二十五有及客塵煩惱。滅八法界生一法界。若觀禪因緣生法即中者。是用一實巧度破二十五有及無明惑。滅九法界生一法界。成王三昧遍攝一切三昧。根本背舍悉入其中如流歸海。變根本背舍悉成摩訶衍。攝義如流入海。滅義如淡盡。生義如咸成。禪波羅蜜變彼慈定成無緣慈悲。變彼唸佛成大唸佛海。十方諸佛悉現在前。變彼神通成於如來無謀善權。舉要言之。九法界中諸戒定慧入王三昧者。變名聖行。聖行所契安住諦理即名天行。天行有同體無緣慈即梵行單明悲同煩惱欲拔苦即病行單明慈同小善欲與其樂即嬰兒行。以是五行生十功德。乃至究竟成大涅槃。是名因禪生滅十法隱顯

三諦。次第生出展轉增進攝成佛法。具在即中王三昧內。此乃思議之境非今所觀。不思議觀者。若發一念定心。或味或凈乃至神通。即知此心是無明法性法界十界百法無量定亂一念具足。何以故。由迷法性故有一切散亂惡法。由解法性故有一切定法。定散既即無明無明亦即法性。迷解定散其性不二。微妙難思絕言語道。情想圖度徒自疲勞。豈是凡夫二乘境界。雖超越常情而不離群有。經言。一切眾生即滅盡定。雖即心名定而眾生未始是。而眾生未始非。何以故。若離眾生何處求定。故眾生未始非。若即眾生定非眾生。故眾生未始是。未是故不即不非故不離。不即不離妙在其中難量若空。唯佛與佛乃能究盡。一念禪定既爾。一切境界亦復如是。若如此觀豁得悟者。直聞是言煩惱病癒。不須下九法也。若觀未悟重起慈悲。此理寂靜而眾生起迷。無明戲論翳如來藏稠煩惱林。是故起悲拔根本重苦。又無明即法性煩惱即菩提。欲令眾生即事而真。法身顯現。是故起慈與究竟樂。如是誓願清凈真正。上求佛道下化眾生。不雜毒不偏邪無依倚離二邊。名發菩提心。此心發時豁然得悟。如快馬見鞭影即到正路。若不去者。當安心止觀善巧迴轉方便修習。或止或觀。若觀一念禪定二邊寂滅名體真止。照法性凈無障無礙名即空觀。又觀禪

【現代漢語翻譯】 現代漢語譯本 三諦（三種真理：空諦、假諦、中諦）次第生出，輾轉增進，攝成佛法，完全包含在即中王三昧（一種高級禪定）之內。這屬於思議的境界，不是我們現在所觀察的。不思議觀是指，如果發起一念定心，無論是對味道的執著，還是對清凈的追求，乃至神通的顯現，都要立刻明白此心即是無明，又是法性，又是法界，又是十界，又是百法，無量的定和亂都在這一念中具足。為什麼呢？因為迷惑於法性，所以有一切散亂的惡法；因為理解法性，所以有一切禪定之法。禪定和散亂既然就是無明，無明也就等同於法性。迷惑、理解、禪定、散亂，它們的本性沒有兩樣。這種境界微妙難思，超越了語言文字的表達。用情感和想像去揣測，只會徒勞無功。這哪裡是凡夫和二乘（聲聞、緣覺）所能達到的境界？雖然超越了常人的認知，但又不脫離世間萬物。經書上說：『一切眾生即是滅盡定（一種高級禪定狀態）』。雖然從心上說是禪定，但眾生未曾是禪定，眾生也未曾不是禪定。為什麼呢？如果離開眾生，到哪裡去求禪定？所以說眾生未曾不是禪定。如果說眾生就是禪定，那麼禪定就不是眾生了，所以說眾生未曾是禪定。因為未曾是，所以不即不離；因為不即不離，所以妙處就在其中，難以衡量，如同虛空一般。只有佛與佛才能徹底明白。一念禪定是這樣，一切境界也是如此。如果這樣觀察，能夠豁然開悟，那麼直接聽到這些話，煩惱就會痊癒，不需要再修習其他的九法了。如果觀察后沒有開悟，就要重新生起慈悲心。這個道理本來是寂靜的，但眾生卻產生了迷惑。無明的戲論，遮蔽瞭如來藏（佛性的別稱），形成了稠密的煩惱之林。因此，要生起悲心，拔除眾生根本的痛苦。而且，無明就是法性，煩惱就是菩提。想要讓眾生在事相上證得真如，讓法身顯現，所以要生起慈心，給予眾生究竟的快樂。像這樣發誓愿，清凈而真正，上求佛道，下化眾生，不摻雜毒害，不偏向邪道，沒有依賴，遠離二邊（有和無，常和斷等），這叫做發菩提心。此心發起之時，就能豁然開悟，就像快馬見到鞭子的影子，立刻奔向正路。如果仍然沒有開悟，就要安心修習止觀，善巧地運用各種方便法門，或者修止，或者修觀。如果觀察一念禪定，二邊（定和亂，有和無等）寂滅，這叫做體真止（從本體上證悟空性的止）。照見法性清凈，沒有障礙，沒有阻礙，這叫做即空觀（證悟空性的觀）。又觀察禪

【English Translation】 English version The Three Truths (emptiness, provisional existence, and the Middle Way) arise in sequence, progressively increasing and encompassing the Buddhadharma, fully contained within the Samadhi of the King of Suchness (a high-level meditative state). This belongs to the realm of thought and is not what we are observing now. Inconceivable contemplation means that if one generates a single thought of fixed mind, whether it is attachment to taste, pursuit of purity, or even the manifestation of supernatural powers, one should immediately understand that this mind is both ignorance and Dharma-nature, both the Dharma-realm and the Ten Realms, both the Hundred Dharmas, and that immeasurable stillness and chaos are fully present in this single thought. Why? Because being deluded about Dharma-nature leads to all scattered evil dharmas; because understanding Dharma-nature leads to all meditative dharmas. Since stillness and scattering are identical to ignorance, ignorance is also identical to Dharma-nature. Delusion, understanding, stillness, and scattering are not different in their nature. This state is subtle and difficult to conceive, beyond the expression of language. To speculate with emotions and imagination is only to exhaust oneself in vain. How can this be a realm attainable by ordinary people and the Two Vehicles (Shravakas and Pratyekabuddhas)? Although it transcends ordinary understanding, it does not separate from the multitude of beings. The scriptures say: 'All sentient beings are identical to the Samadhi of Cessation.' Although it is called Samadhi in the mind, sentient beings have never been Samadhi, and sentient beings have never not been Samadhi. Why? If one separates from sentient beings, where can one seek Samadhi? Therefore, it is said that sentient beings have never not been Samadhi. If one says that sentient beings are Samadhi, then Samadhi is not sentient beings. Therefore, it is said that sentient beings have never been Samadhi. Because they have never been, they are neither identical nor different; because they are neither identical nor different, the wonder lies within, immeasurable like emptiness. Only Buddhas can fully understand this. As it is with a single thought of meditation, so it is with all realms. If one observes in this way and attains sudden enlightenment, then simply hearing these words will cure afflictions, and there is no need to practice the other nine dharmas. If one does not attain enlightenment after observing, one should re-arise compassion. This principle is inherently tranquil, but sentient beings generate delusion. The play of ignorance obscures the Tathagatagarbha (another name for Buddha-nature), forming a dense forest of afflictions. Therefore, one should arise compassion to uproot the fundamental suffering of sentient beings. Moreover, ignorance is Dharma-nature, and afflictions are Bodhi. Desiring to enable sentient beings to realize the truth in phenomena and to manifest the Dharmakaya, one should arise loving-kindness to give sentient beings ultimate happiness. Vowing in this way, purely and truly, seeking the Buddha-path above and transforming sentient beings below, without mixing in poison, without leaning towards evil, without reliance, and departing from the two extremes (existence and non-existence, permanence and annihilation, etc.), this is called generating the Bodhicitta (the mind of enlightenment). When this mind arises, one will suddenly awaken, like a swift horse that sees the shadow of the whip and immediately heads towards the right path. If one still does not awaken, one should peacefully practice Shamatha-Vipassana (calm abiding and insight meditation), skillfully using various expedient methods, either practicing Shamatha or Vipassana. If one observes a single thought of meditation and the two extremes (stillness and chaos, existence and non-existence, etc.) are extinguished, this is called True Shamatha (cessation that realizes emptiness from the essence). Illuminating the purity of Dharma-nature, without obstruction or hindrance, this is called Immediate Emptiness Vipassana (insight that realizes emptiness). Furthermore, contemplate meditation

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心即空即假。雙照二諦而不動真際。名隨緣止。通達藥病稱適當會。名即假觀。又深觀禪心。禪心即空即假即中無二無別。名無分別止。達于實相如來藏第一義諦。無二無別名即中觀。三止三觀在一念心。不前不後非一非異。為破二邊名一名中。為破偏著生滅名圓寂滅。為破次第三止三觀名三觀一心。實無中圓一心定相。以此止觀而安其心(云云)。若二法研心而不入者。當知未發真前皆是迷亂。以一心三觀遍破橫豎一切迷亂。迷去慧發亂息定成。如其不悟即塞而不通。應當更觀。何者不通。何者不塞。若其不塞即應是通。如其不通。更須觀察知字非字識四諦得失。若不悟者。是不解調停道品。所以者何。一念禪心具十界五陰。諸陰即空破界內四倒成四枯。諸陰即假破界外四倒成四榮。諸陰即中非內非外非榮非枯。于其中間而般涅槃。如此四念開道品門。道品開三解脫門。入涅槃道定具足。何意不悟。當由過去障蔽現著禪味不能棄捨。今昔相扶共成慳蔽道何由發。當苦到懺悔捨身命財。舍味禪貪修于檀度助治慳障。又味著諸禪即破隨道戒乃至破具足戒。過現相扶共成破戒蔽。應苦到懺悔令事相謹潔助治尸障也。又如黑齒梵天尚自有瞋。今發事禪何意無瞋。又諸有禪定有非無生亦非寂滅。非二忍故任自是瞋。過現相扶共

【現代漢語翻譯】 現代漢語譯本： 心即是空，即是假。同時照見二諦（世俗諦和勝義諦），而不動搖于真如實際。這被稱為隨緣止。通達各種法門，如同醫生了解藥物和疾病，並能恰當對癥下藥，這被稱為即假觀。進一步深入觀察禪心，禪心即是空、即是假、即是中，三者沒有差別。這被稱為無分別止。通達實相，即如來藏第一義諦，沒有差別，這被稱為即中觀。三止（空止、假止、中止）和三觀（空觀、假觀、中觀）在一念心中同時存在，不分先後，不是單一也不是差異。爲了破除二邊（有和無）的執著，所以稱為一名中。爲了破除偏執于生滅，所以稱為圓寂滅。爲了破除次第的三止三觀，所以稱為三觀一心。實際上並沒有中、圓、一心這些固定的相狀。用這樣的止觀來安定自己的心（以上省略）。 如果用兩種方法來研究心，卻無法進入，應當知道在未發起真智之前，一切都是迷惑顛倒。用一心三觀遍破橫向和縱向的一切迷惑顛倒。迷惑去除，智慧就生髮；散亂止息，禪定就成就。如果不能領悟，就是閉塞而不通達。應當進一步觀察，什麼是不通達，什麼是閉塞。如果不是閉塞，就應該是通達。如果仍然不通達，更需要觀察，認識文字的含義，瞭解四諦的得失。如果不能領悟，就是不理解如何調和道品。為什麼這麼說呢？一念禪心中具足十法界五陰。諸陰即是空，破除界內四倒（常、樂、我、凈），成就四枯（無常、苦、無我、不凈）。諸陰即是假，破除界外四倒，成就四榮（常、樂、我、凈）。諸陰即是中，非內非外，非榮非枯，于其中間而入般涅槃。這樣，四念處（身念處、受念處、心念處、法念處）開啟道品之門。道品開啟三解脫門（空解脫門、無相解脫門、無作解脫門），進入涅槃之道，禪定就具足了。為什麼不能領悟呢？這應當是由於過去世的業障遮蔽，現在又執著于禪定的滋味，不能捨棄。過去和現在相互扶持，共同形成慳吝的遮蔽，道如何能夠生髮？應當痛切地懺悔，捨棄身命和財物，捨棄對禪味的貪著，修習佈施度，幫助對治慳吝的障礙。又貪著各種禪定，就會破壞隨道的戒律，乃至破壞具足戒。過去和現在相互扶持，共同形成破戒的遮蔽。應當痛切地懺悔，使行為謹慎清凈，幫助對治毀犯戒律的障礙。又如黑齒梵天（一位有地位的天神）尚且還有嗔恨，現在發起事禪，怎麼會沒有嗔恨呢？又各種禪定，有生起也有非無生，也並非寂滅。因為沒有二忍（生忍和法忍），所以任由嗔恨滋長。過去和現在相互扶持，共同形成……

【English Translation】 English version: The mind is emptiness, is provisionality. It simultaneously illuminates the two truths (conventional truth and ultimate truth) without being moved from the true reality. This is called 'following-conditions cessation'. Thoroughly understanding various Dharma gates, like a doctor understanding medicine and disease and being able to prescribe appropriately, is called 'provisional contemplation'. Further, deeply contemplate the Chan mind. The Chan mind is emptiness, is provisionality, is the middle way, without difference. This is called 'non-discriminating cessation'. Attaining the real mark, the Tathagatagarbha (Buddha-nature) ultimate truth, without difference, is called 'middle way contemplation'. The three cessations (cessation of emptiness, cessation of provisionality, cessation of the middle way) and the three contemplations (contemplation of emptiness, contemplation of provisionality, contemplation of the middle way) exist simultaneously in one thought-moment, without before or after, not one nor different. To break the attachment to the two extremes (existence and non-existence), it is called 'one name middle'. To break the attachment to arising and ceasing, it is called 'perfect quiescence'. To break the sequential three cessations and three contemplations, it is called 'three contemplations one mind'. In reality, there are no fixed characteristics of the middle, the perfect, or the one mind. Use such cessation and contemplation to settle your mind (etc.). If you study the mind with two methods but cannot enter, you should know that before true wisdom arises, everything is delusion and confusion. Use the one-mind three contemplations to completely break all delusion and confusion, horizontally and vertically. When delusion is removed, wisdom arises; when distraction ceases, samadhi (concentration) is achieved. If you cannot awaken, it is blocked and not penetrating. You should further observe what is not penetrating and what is blocked. If it is not blocked, it should be penetrating. If it is still not penetrating, you need to further observe, understand the meaning of words, and understand the gains and losses of the Four Noble Truths. If you cannot awaken, it is because you do not understand how to harmonize the factors of enlightenment (Bodhipaksa Dharmas). Why is this so? One thought-moment of the Chan mind fully contains the ten realms and the five skandhas (form, feeling, perception, mental formations, consciousness). The skandhas are emptiness, breaking the four inversions (permanence, pleasure, self, purity) within the realm, achieving the four withered (impermanence, suffering, non-self, impurity). The skandhas are provisionality, breaking the four inversions outside the realm, achieving the four flourishing (permanence, pleasure, self, purity). The skandhas are the middle way, neither internal nor external, neither flourishing nor withered, and in the middle of them, enter parinirvana (complete nirvana). In this way, the four foundations of mindfulness (mindfulness of body, feeling, mind, and phenomena) open the door to the factors of enlightenment. The factors of enlightenment open the three doors of liberation (emptiness, signlessness, and wishlessness), entering the path of nirvana, and samadhi is complete. Why can't you awaken? This should be due to the obscurations of past lives, and now you are attached to the taste of Chan, unable to give it up. The past and present support each other, together forming the obscuration of stinginess. How can the path arise? You should repent bitterly, give up your life and wealth, give up your attachment to the taste of Chan, and cultivate the perfection of generosity (dana paramita) to help cure the obstacle of stinginess. Also, being attached to various Chan samadhis will break the precepts that follow the path, and even break the full precepts. The past and present support each other, together forming the obscuration of breaking the precepts. You should repent bitterly, make your actions cautious and pure, and help cure the obstacle of breaking the precepts. Furthermore, even the Black-toothed Brahma (a high-ranking deity) still has anger. Now that you are initiating Chan practice, how can you not have anger? Also, various Chan samadhis have arising and also non-non-arising, and are also not quiescence. Because there is no two-fold forbearance (patience with suffering and patience with the Dharma), you allow anger to grow. The past and present support each other, together forming...

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成瞋障。當苦到懺悔加修事慈助治忍障。又著禪味是放逸。癡所盲散動間雜。過現相扶共成懈怠。當苦到精進無間相續助治進障。又禪中所發業相惱亂禪心。不得湛一。若二乘但斷煩惱抵業而去不論斷業。菩薩斷煩惱受法性身。而諸法門有開不開。當知為業所障。須苦到修諸善業。法性身尚爾。況生死身安得無業。修善助治定障。又味禪者全是不了無常生滅。況了味著不生不滅。過現相扶共成癡障。當苦到懺悔治事迷僻。是略明對治廣不可盡。行人觀法極至於此。若不悟者是大鈍根大遮障罪。恐因罪障更造過失。故重明下三種意耳。識次位內防增上慢。安忍外防八風。除法愛防頂墮。十法成就速入無生。得一大車游於四方直至妙覺。破二十五有證王三昧。自行化他初后具足。余皆如上說(云云)。

摩訶止觀卷第九(下) 大正藏第 46 冊 No. 1911 摩訶止觀

摩訶止觀卷第十(上)

隋天臺智者大師說

門人灌頂記

第七觀諸見境者。非一曰諸。邪解稱見。又解知是見義。推理不當而偏見分明作決定解。名之為見。夫聽學人誦得名相齊文作解。心眼不開全無理觀。據文者生無證者死。夫習禪人唯尚理觀觸處心融。闇于名相一句不識。誦文者守株情通者妙悟。兩家互

闕論評皆失。若見解無滯名字又諳。以見解問他意無窮盡。如曲射繞鳥飛走失路。若解釋難問綽有餘工。如射太虛箭去無礙。當知非由學成必是見發。此見或因禪發或因聞發。例如無漏起時藉于信法聞思。因聞發者。本聽不多廣能轉悟。見解分明聰辯問答。因禪發者。初因心靜后觀轉明。翻轉自在有如妙達。南方習禪者寡發見人微。北方多有此事。盲瞑不識謂得真道謂得陀羅尼。闇于知人高安地位。或時不信撥是狂惑。今言非狂非聖。夫鬼著能語鬼去則癡。其既不爾故知非狂。尋其故惑貪瞋尚在。約其新惑更增煩惱。八十八使繫縛浩然。故知非聖乃是見慧發耳。通論見發因聞因禪而多因禪。或禪已見發或禪見俱發。見已得禪又少兩義則多。例如諸禪通發無漏。而未到發者少。六地九地發者多。為是義故次禪定境而論諸見也。若人見發利智根熟能自裁正。或尋經論勘知己過者。此人難得。若不能自正。遇善知識明示是非破其見心。此亦難得。故云真法及說者聽眾難得故。既不自覺又不值師。邪畫日增生死月甚。如稠林曳曲木何得出期。今觀諸見境為四。一明諸見人法。二明諸見發因緣。三明過失。四明止觀。第一明諸見人法又二。一邪人不同。二邪人執法不同。邪人不同又為三。一佛法外外道。二附佛法外道。三學佛法

成外道。一外外道。本源有三。一迦毗羅外道此翻黃頭。計因中有果。二漚樓僧佉此翻休睺。計因中無果。三勒沙婆此翻苦行。計因中亦有果亦無果。又入大乘論云。迦毗羅所說有計一過。作者與作一。相與相者一。分與有分一。如是等名為計一。優樓僧佉計異。迦羅鳩馱計一異。若提子計非一非異。一切外道及摩迦羅等計異。皆不離此四。從三四外道派出枝流。至佛出時有六大師。所謂富蘭那迦葉。迦葉姓也。計不生不滅。末伽梨拘賒梨子計眾生苦樂無有因緣自然而爾。刪阇夜毗羅胝子計眾生時熟得道八萬劫到。縷丸數極。阿耆多翅舍欽婆羅。欽婆羅粗衣也。計罪報之苦以投巖拔髮代之。迦羅鳩馱迦旃延計亦有亦無。尼揵陀若提子計業所作定不可改。此出羅什疏。名與大經同所計三同三異。或翻誤或別有意。今所未詳。而大體祖承迦毗羅等。依本為三。或可為四謂四見也。二附佛法外道者起自犢子。方廣自以聰明讀佛經書而生一見。附。佛法起故得此名。犢子讀舍利弗毗曇自製別義言。我在四句外第五不可說藏中。云何四句。外道計色即是我。離色有我。色中有我。我中有色。四陰亦如是。合二十身見。大論云。破二十身見成須陀洹即此義也。今犢子計我異於六師。復非佛法諸論皆推不受。便是附佛法邪人法也。或

【現代漢語翻譯】 現代漢語譯本 成外道（非佛教徒）。一外外道：其本源有三類。 一、迦毗羅外道（Kapila，意為黃頭）：他們認為因中含有果。 二、漚樓僧佉（Ullaka，意為休睺）：他們認為因中沒有果。 三、勒沙婆（Rsabha，意為苦行）：他們認為因中既有果，也沒有果。 此外，《入大乘論》中說，迦毗羅（Kapila）的學說有一個錯誤，即認為作者與作品是一體的，相與相者是一體的，分與有分是一體的，這些都叫做『計一』（認為所有事物都是一體）。優樓僧佉（Ullaka）則認為事物是相異的，迦羅鳩馱（Kakuda）認為事物既是一體又是相異的，若提子（Nigantha Nataputta）認為事物既非一體也非相異。所有外道以及摩迦羅（Makara）等都認為事物是相異的，這些都離不開這四種觀點。從這三四種外道中派生出許多分支，到佛陀出世時，有六位大師，分別是： 富蘭那迦葉（Purana Kassapa，迦葉是姓）：他認為事物不生不滅。 末伽梨拘賒梨子（Makkhali Gosala）：他認為眾生的苦樂沒有因緣，是自然而然的。 刪阇夜毗羅胝子（Sanjaya Belatthiputta）：他認為眾生時機成熟時才能得道，要經歷八萬劫。 阿耆多翅舍欽婆羅（Ajita Kesakambali，欽婆羅指粗衣）：他認為可以通過投巖、拔髮等方式來代替罪報之苦。 迦羅鳩馱迦旃延（Kakuda Katyayana）：他認為事物亦有亦無。 尼揵陀若提子（Nigantha Nataputta）：他認為業力所造成的果報是不可改變的。 以上出自羅什的註釋，其名稱與《大經》相同，但所持的觀點有三同三異，可能是翻譯錯誤，也可能是另有用意，現在還無法詳細瞭解。但總體上是繼承了迦毗羅（Kapila）等人的觀點，以根本的三種觀點為基礎，或者可以分為四種，即四見。二、附佛法外道，起源於犢子部（Vatsiputriya）。他們自認為聰明，閱讀佛經后產生了自己的見解，因為依附於佛法而得名。犢子部（Vatsiputriya）閱讀《舍利弗毗曇》（Sariputra Abhidhamma）后，自己制定了不同的含義，說：『我在四句之外的第五種不可說藏中。』什麼是四句呢？外道認為色即是我，離開色有我，色中有我，我中有色，四陰也是如此。合起來就是二十身見。《大論》中說，破除二十身見就能成為須陀洹（Sotapanna），就是這個意思。現在犢子部（Vatsiputriya）認為我與六師不同，又不被佛法的各種論典所接受，這就是依附佛法的邪人法。或者

【English Translation】 English version Becoming non-Buddhist. One type of non-Buddhist is those whose origins are threefold: 1. Kapila (迦毗羅, meaning 'yellow head'): They believe that the effect exists within the cause. 2. Ullaka (漚樓僧佉, meaning 'restrained'): They believe that the effect does not exist within the cause. 3. Rsabha (勒沙婆, meaning 'ascetic'): They believe that the effect both exists and does not exist within the cause. Furthermore, the Mahayana-samgraha states that Kapila's (迦毗羅) doctrine has one error: that the creator and the creation are one, the attribute and the attributed are one, the part and the whole are one. These are called 'counting as one' (believing all things are one). Ullaka (漚樓僧佉) believes that things are different. Kakuda (迦羅鳩馱) believes that things are both one and different. Nigantha Nataputta (若提子) believes that things are neither one nor different. All non-Buddhists, including Makara (摩迦羅), believe that things are different, and these views do not deviate from these four perspectives. From these three or four types of non-Buddhists, many branches have emerged. By the time of the Buddha's appearance, there were six masters, namely: Purana Kassapa (富蘭那迦葉, Kassapa is the surname): He believes that things neither arise nor cease. Makkhali Gosala (末伽梨拘賒梨子): He believes that the suffering and happiness of beings have no cause or condition, but occur naturally. Sanjaya Belatthiputta (刪阇夜毗羅胝子): He believes that beings can only attain enlightenment when the time is ripe, after experiencing eighty thousand kalpas. Ajita Kesakambali (阿耆多翅舍欽婆羅, Kesakambali refers to a coarse garment): He believes that the suffering of karmic retribution can be replaced by practices such as jumping off cliffs and pulling out hair. Kakuda Katyayana (迦羅鳩馱迦旃延): He believes that things both exist and do not exist. Nigantha Nataputta (尼揵陀若提子): He believes that the consequences of actions are fixed and cannot be changed. The above comes from Kumarajiva's commentary. The names are the same as in the Mahaparinirvana Sutra, but the views held are three the same and three different. It may be a translation error, or there may be other intentions, which are not yet known in detail. However, in general, it inherits the views of Kapila (迦毗羅) and others, based on the fundamental three views, or it can be divided into four, namely the four views. 2. Non-Buddhists attached to the Buddha's teachings originated from the Vatsiputriya (犢子部). They considered themselves intelligent and, after reading the Buddhist scriptures, developed their own views, hence the name 'attached to the Buddha's teachings'. After reading the Sariputra Abhidhamma (舍利弗毗曇), the Vatsiputriya (犢子部) formulated different meanings, saying: 'I am in the fifth unspeakable store outside the four phrases.' What are the four phrases? Non-Buddhists believe that form is self, there is self apart from form, there is self in form, and there is form in self, and the same applies to the four aggregates. Together, these are the twenty views of self. The Mahayana-samgraha states that breaking the twenty views of self leads to becoming a Sotapanna (須陀洹), which is what this means. Now, the Vatsiputriya (犢子部) believes that their self is different from the six teachers and is not accepted by the various Buddhist treatises, which is the heretical teaching attached to the Buddha's teachings. Or

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云。三世及無為法為四句也。又方廣道人自以聰明讀佛十喻。自作義云。不生不滅如幻如化空幻為宗。龍樹斥云。非佛法方廣所作。亦是邪人法也。三學佛法成外道。執佛教門而生煩惱不得入理。大論云。若不得般若方便入阿毗曇。即墮有中。入空即墮無中。入昆勒墮亦有亦無中。中論云。執非有非無名愚癡論。倒執正法還成邪人法也。若學摩訶衍四門即失般若意。為邪火所燒還成邪人法。故百論正破外外道。今大乘論師炎破毗曇成實謂是計有無外道。然成論云。三藏中實義空是。此乃似無意。又同百家之是異百家之非。捉義出沒又似因中亦有果亦無果意。又似昆勒意。當時論起。人皆得道。今時執者乃是人失何關法非。此應從容不可雷同迦毗羅等。若以大破小如凈名所斥。取其不見中理與外道同。非是奪其方便之意。二明邪人執法不同者關中疏云。一師各有三種法。一得一切智法。二得神通法。三得韋陀法。一切智者。各于所計生一種見。解心明利將此見智通一切法。故名一切智外道。神通法者。發得五通變城為鹵。轉釋為羊。停河在耳捫摸日月。此名神通外道。韋陀法者。世間文字星醫兵貨悉能解知。是為韋陀外道。一師則有三種得法不同也。犢子方廣亦如是。若望執佛法邪約三藏四門。一門有三。一直發理解智

【現代漢語翻譯】 現代漢語譯本 云。三世（過去、現在、未來）及無為法（不生不滅的涅槃）為四句分別討論的對象。又方廣道人自恃聰明，解讀佛陀的十種譬喻，擅自解釋說：『不生不滅，如幻如化，以空幻為根本。』 龍樹菩薩斥責說：『這不是佛法，而是方廣自己編造的，是邪人的法。』 如果學習佛法的三學（戒、定、慧）卻成了外道，執著于佛教的教義卻生出煩惱，就無法進入真理。 《大智度論》說：『如果不得般若（智慧）的方便，就進入阿毗曇（論藏）的學習，就會墮入「有」的執著；進入「空」的理解，就會墮入「無」的執著；進入昆勒（一種外道）的理解，就會墮入「亦有亦無」的執著。』 《中論》說：『執著于非有非無，叫做愚癡的論調。』 顛倒地執著正法，反而成了邪人的法。如果學習大乘的四門（有門、空門、亦有亦無門、非有非無門），就會失去般若的真意，被邪火所焚燒，反而成了邪人的法。所以《百論》專門破斥外道。現在大乘論師卻猛烈地破斥毗曇和成實論，認為它們是計較有無的外道。然而成實論說：『三藏（經、律、論）中最真實的意義是空。』 這似乎是接近「無」的意義。又如同採納百家的「是」，否定百家的「非」，捉摸不定的意義，又像是因中亦有果亦無果的意義，又像是昆勒的意義。當時這些論著興起時，人們都能得道，現在執著這些論著的人卻迷失了，這與法本身並沒有關係。對此應該從容對待，不可與迦毗羅（數論派創始人）等人相提並論。如果以大乘的觀點來破斥小乘的觀點，就像《維摩詰經》所批評的那樣，是因為他們沒有見到中道的真理，與外道相同，而不是要剝奪他們方便法門的意義。 二、說明邪人執法的不同之處。關中疏中說：『一位老師各有三種法：一、得到一切智法；二、得到神通法；三、得到韋陀法。』 所謂一切智者，各自在自己所計較的觀點上產生一種見解，認為自己的心解明利，可以將這種見解貫通一切法，所以叫做一切智外道。所謂神通法者，能夠發出五神通，將城池變為鹽堿地，將人變成羊，將河流停留在耳朵里，用手觸控日月，這叫做神通外道。所謂韋陀法者，世間的文字、星相、醫術、兵法、貨物等都能夠理解知曉，這就是韋陀外道。一位老師就有三種不同的得法。犢子（犢子部）、方廣（方廣道人）也是如此。如果執著于佛法，卻邪曲地理解三藏和四門，每一門又有三種情況：一是直接用理解智來解釋。

【English Translation】 English version Cloud. The three times (past, present, and future) and unconditioned dharmas (Nirvana, which is neither born nor dies) are the four topics to be discussed separately. Furthermore, the Taoist Fang Guang, relying on his intelligence, interpreted the Buddha's ten metaphors and arbitrarily explained: 'Neither born nor dying, like illusion and transformation, with emptiness and illusion as the foundation.' Nagarjuna Bodhisattva rebuked: 'This is not the Buddha's Dharma, but Fang Guang's own fabrication, the Dharma of heretics.' If one studies the three learnings (precepts, concentration, and wisdom) of Buddhism but becomes an outsider, clinging to Buddhist teachings but generating afflictions, one cannot enter the truth. The Mahaprajnaparamita Sastra says: 'If one does not obtain the expedient of prajna (wisdom) and enters the study of Abhidhamma (the collection of treatises), one will fall into the attachment of 'existence'; entering the understanding of 'emptiness,' one will fall into the attachment of 'non-existence'; entering the understanding of Kunle (a type of heretic), one will fall into the attachment of 'both existence and non-existence'.' The Madhyamaka-karika says: 'Clinging to neither existence nor non-existence is called a foolish argument.' Perversely clinging to the correct Dharma, one instead becomes the Dharma of heretics. If one studies the four gates (the gate of existence, the gate of emptiness, the gate of both existence and non-existence, and the gate of neither existence nor non-existence) of Mahayana, one will lose the true meaning of prajna, be burned by the fire of heresy, and instead become the Dharma of heretics. Therefore, the Sata-sastra specifically refutes externalists. Now, Mahayana masters fiercely refute the Abhidhamma and the Satyasiddhi school, considering them to be externalists who calculate existence and non-existence. However, the Satyasiddhi school says: 'The most real meaning in the Tripitaka (sutras, vinaya, and sastras) is emptiness.' This seems to be close to the meaning of 'non-existence.' Furthermore, it is like adopting the 'yes' of a hundred schools and negating the 'no' of a hundred schools, an elusive meaning, and also like the meaning of 'the result is both present and not present in the cause,' and also like the meaning of Kunle. At that time, when these treatises arose, people could all attain the Way, but now those who cling to these treatises are lost, which has nothing to do with the Dharma itself. One should deal with this calmly and not compare it to Kapila (the founder of the Samkhya school) and others. If one uses the viewpoint of Mahayana to refute the viewpoint of Hinayana, as criticized in the Vimalakirti Sutra, it is because they have not seen the truth of the Middle Way, which is the same as externalists, and not to deprive them of the meaning of expedient methods. Second, explaining the differences in how heretics cling to the Dharma. The Guan Zhong Commentary says: 'Each teacher has three kinds of Dharma: first, obtaining the Dharma of all-knowing wisdom; second, obtaining the Dharma of supernatural powers; third, obtaining the Dharma of the Vedas.' The so-called all-knowing ones each generate a view based on their own calculated viewpoints, believing that their minds are clear and sharp and can connect this view to all dharmas, so they are called all-knowing heretics. The so-called Dharma of supernatural powers is the ability to emit five supernatural powers, turning cities into salt flats, turning people into sheep, stopping rivers in the ears, and touching the sun and moon with their hands, which is called supernatural power heretics. The so-called Dharma of the Vedas is the ability to understand and know the world's writing, astrology, medicine, military strategy, goods, etc., which is the Vedic heretic. One teacher has three different ways of obtaining the Dharma. The Vatsiputriya (Vatsiputriya school) and Fang Guang (Taoist Fang Guang) are also like this. If one clings to the Buddha's Dharma but perversely understands the Tripitaka and the four gates, each gate has three situations: first, directly explaining with understanding and intelligence.

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性生見。二得諸神通。三解四阿含文字。如是四門則有十二種得法不同也。若得意者。一一門中初有三種念處。一性念處。二共念處。三緣念處。性是直緣諦理。共是事理合修。緣是遍緣一切境法。亦是緣三藏教法。后證果時成三種解脫。慧解脫俱解脫無疑解脫。故結集法藏時選取千人。悉用無疑解脫遍解內外經書。擬降外敵。毗曇婆沙云。煩惱障解脫禪定障解脫。一切法障解脫慧解脫人得初解脫。共解脫人得第二解脫。唯佛得第三解脫。總名無疑解脫也。執摩訶衍通別圓四門失意者。例有三十六種得法不同。

○第二明諸見發有二。一明諸見發。二見發不同。一明見發者。或因禪或因聞。眾生久劫靡所不作。曾習諸見隔生中忘。罪覆本解心不速開。今障若薄能發諸禪。或禪見俱發或禪后見發。或聞他說豁然見生。如有泉水土石所礙。決卻壅滯𤀹矣成川。闇障既除分別薳去。一日十日綿綿不已。番番自難番番自解。所執之處實而有通。所不執處虛而自破。又辯才無滯巧說己法莊嚴言辭。他來擊難妙能申釋。如是見慧從何處出。由禪中有觀支。觀支是慧數。逸觀諸法莫自知止。快馬著汗不可控制。若聽講人無禪潤見始欲分別多抽腸吐血。因是制命見終不成。若定力潤觀雖逸難制。不致抽腸多得成見。從此觀支推研

【現代漢語翻譯】 現代漢語譯本 性生見（天生的知見）。二，獲得各種神通。三，理解四阿含（Āgama，早期佛教經典）的文字。像這樣，四個門徑就有十二種不同的得法方式。如果能領會其意，每一門徑最初都有三種念處（smṛti-upasthāna，正念的建立）：一，性念處，直接緣于真諦之理；二，共念處，事與理結合修行；三，緣念處，普遍緣於一切境界之法，也是緣於三藏（Tripiṭaka，佛教經典）的教法。之後證果時成就三種解脫：慧解脫（prajñā-vimukti），俱解脫（ubhayato-vimukti），無疑解脫（anupadhi-sesa-nirvana）。因此，結集法藏時選取了一千人，全部都是無疑解脫者，普遍通曉內外經書，用來降伏外道。毗曇婆沙（Abhidharma-vibhāṣā，阿毗達摩的註釋）說，煩惱障解脫，禪定障解脫，一切法障解脫。慧解脫的人得到第一種解脫，俱解脫的人得到第二種解脫，只有佛陀才能得到第三種解脫，總稱為無疑解脫。執著于摩訶衍（Mahāyāna，大乘佛教）通、別、圓四門而不得其意的人，也有三十六種不同的得法方式。

第二，說明諸見（dṛṣṭi，錯誤的見解）的產生，分為兩部分：一，說明諸見的產生；二，諸見的產生方式不同。一，說明諸見的產生：或者因為禪定，或者因為聽聞。眾生在漫長的劫數中無所不作，曾經習得的各種見解在隔世中遺忘，罪業覆蓋了原本的理解，心不能迅速開啟。現在如果障礙輕微，就能引發各種禪定，或者禪定和知見同時產生，或者禪定之後產生知見，或者聽聞他人說法而豁然產生知見。如同泉水被泥土和石頭阻礙，一旦決開壅塞，立刻形成河流。黑暗的障礙消除后，分別的枝蔓也消失了。一天十天地持續不斷，反覆自我詰難，反覆自我解答。所執著的地方真實而通達，所不執著的地方虛假而自破。而且辯才無礙，巧妙地宣說自己的法，用華麗的言辭來莊嚴。他人前來詰難，也能巧妙地辯解。像這樣的知見和智慧從何處產生？由於禪定中有觀支（vipaśyanā，內觀）的成分，觀支是智慧的範疇。放縱內觀諸法而不知停止，就像快馬奔跑起來無法控制。如果聽講的人沒有禪定來滋潤，知見剛要分別就會感到抽腸吐血，因此喪命，知見最終不能形成。如果定力滋潤內觀，即使放縱難以控制，也不會導致抽腸吐血，大多能形成知見。從此觀支推演。

【English Translation】 English version Views arising from nature (innate views). Second, obtaining various supernormal powers (abhijñā). Third, understanding the texts of the Four Āgamas (early Buddhist scriptures). Thus, these four gateways have twelve different ways of attaining the Dharma. If one can grasp the meaning, each gateway initially has three foundations of mindfulness (smṛti-upasthāna): first, the foundation of mindfulness on nature, directly focused on the truth of reality; second, the shared foundation of mindfulness, cultivating both phenomena and principle together; third, the conditioned foundation of mindfulness, universally focused on all realms of phenomena, which is also focused on the teachings of the Tripiṭaka (the three baskets of Buddhist scriptures). Later, when realizing the fruit, one achieves three kinds of liberation: liberation through wisdom (prajñā-vimukti), liberation in both ways (ubhayato-vimukti), and liberation without residue (anupadhi-sesa-nirvana). Therefore, when compiling the Dharma treasury, a thousand people were selected, all of whom were liberated without residue, universally understanding both internal and external scriptures, in order to subdue externalists. The Abhidharma-vibhāṣā (commentary on the Abhidharma) says: liberation from the obstructions of afflictions, liberation from the obstructions of meditative absorption, and liberation from the obstructions of all phenomena. A person liberated through wisdom attains the first liberation, a person liberated in both ways attains the second liberation, and only the Buddha attains the third liberation, collectively called liberation without residue. Those who cling to the four gateways of the Mahāyāna (Great Vehicle) – common, distinct, perfect, and specific – and fail to grasp their meaning, also have thirty-six different ways of attaining the Dharma.

Second, explaining the arising of views (dṛṣṭi, wrong views), divided into two parts: first, explaining the arising of views; second, the different ways in which views arise. First, explaining the arising of views: either because of meditation (dhyāna) or because of hearing. Sentient beings have done everything imaginable over countless eons, and the various views they once practiced are forgotten in subsequent lives. Sinful karma covers their original understanding, and their minds cannot be quickly opened. Now, if the obstructions are slight, they can trigger various meditations, or meditation and views arise simultaneously, or views arise after meditation, or views suddenly arise upon hearing others speak. It is like a spring of water obstructed by mud and stones; once the blockage is cleared, it immediately forms a river. Once the darkness of obstruction is removed, the branches of discrimination also disappear. Day after day, continuously, repeatedly questioning oneself, repeatedly answering oneself. What is clung to is real and penetrating, and what is not clung to is false and self-defeating. Moreover, one has unimpeded eloquence, skillfully expounding one's own Dharma, adorning it with ornate language. When others come to challenge, one can skillfully defend it. From where do such views and wisdom arise? Because there is the component of contemplation (vipaśyanā, insight) in meditation, and contemplation is a category of wisdom. Indulging in contemplating all phenomena without knowing when to stop is like a fast horse running uncontrollably. If the listener does not have meditation to nourish them, they will feel like their intestines are being pulled out and they are vomiting blood when views are about to be distinguished, and they will die as a result, and views will ultimately not be formed. If the power of concentration nourishes contemplation, even if it is indulged and difficult to control, it will not lead to vomiting blood, and views can mostly be formed. From this, the component of contemplation is extrapolated.

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道理。謂諸法因中有果。此解明利洞見遠意出過餘人。將此難他他不得解。謂他妄語。自執己義他不能壞。自謂是實。無生真智得理妙心。若細推尋但是見惑世智辯聰。具足八十八使顛倒惑網豈關真解。當知是迦毗羅見發相也。又約觀支推尋諸法因中無果。此見分明解心猛利。雖種種難能種種通。引種種證成因中無果義。以此破他他不能當。余為妄語。他來破己己執轉成。以此為實。建言歸趣唯向因中無果。當知定是僧佉見發也。若於觀支思惟因中亦有果亦無果法。大論云。有與無諍。無與有諍。言長爪執亦有亦無與有無者諍。若入此見難問無窮盡。豈非勒沙婆見發也。其六師所計不同。須善得諸師執意以所發見勘之。雖小不同但令大體相似。即是六師見發也。若於觀支計必有我。而不在身見四句中。亦不在三世無為四句中。而在第五不可說藏中。發此見時心解明利能問能答。神俊快捷難與當鋒。破他成己決不可移。當知是犢子見發也。若於觀支謂諸法幻化。起空盡相。此解虛無不見解心及諸法異。同如幻化。唯計此是余悉妄語。此是方廣見發也。若於觀支推諸法無常生滅不住。人我如龜毛兔角不可得但有實法。析實法塵若粗若細。總而觀之無常無我。計此為實。所發見解全會毗曇。諸舊聽人雖解名相心路不通。若發

【現代漢語翻譯】 道理。所謂諸法因中有果。這種理解明晰透徹，見解深遠，超越常人。用這種觀點去詰難他人，他人無法理解，就說他人是虛妄之言。自己堅持自己的觀點，他人無法駁倒，就自認為是真理。這是沒有生起的真正智慧，只是得到了表面的道理。如果仔細推敲，這不過是見惑和世俗的智慧辯論而已，具備了八十八種煩惱的顛倒迷惑之網，與真正的解脫毫無關係。應當知道這是迦毗羅（Kapila，古印度數論派創始人）的見解所引發的現象。 又從觀支的角度推究諸法因中無果。這種見解分明，理解力猛銳。雖然能以種種方式詰難，能以種種方式通達，能引用種種證據來證明因中無果的道理。用這種觀點去駁斥他人，他人無法抵擋，就說他人是虛妄之言。他人來駁斥自己，自己堅持的觀點反而更加堅定，就認為這是真理。立論的歸宿唯獨在於因中無果。應當知道這一定是僧佉（Samkhya，數論派）的見解所引發的。 如果從觀支的角度思考因中既有果也有無果的法。《大論》中說：『有』與『無』爭論，『無』與『有』爭論。據說長爪梵志（Dirghanakha，古印度論師）執著于『亦有亦無』的觀點，與執著于『有』和『無』的人爭論。如果陷入這種見解，詰難的問題無窮無盡。這難道不是勒沙婆（Rishabha，耆那教創始人）的見解所引發的嗎？ 六師外道（Six Non-Buddhist Teachers）所持的觀點各不相同，需要善於瞭解各個老師的執著之意，用所引發的見解來考察他們。即使有細微的不同，只要大體相似，就是六師外道的見解所引發的。 如果從觀支的角度認為必定有『我』（Atman，靈魂），但不在身見四句中，也不在三世無為四句中，而是在第五種不可說的藏中。引發這種見解時，內心理解明晰，能問能答，才思敏捷，難以抵擋。駁倒他人，成就自己，決不動搖。應當知道這是犢子部（Vatsiputriya，佛教部派之一）的見解所引發的。 如果從觀支的角度認為諸法是幻化，生起空無的景象。這種理解虛無縹緲，沒有看到理解的心和諸法的差異，都如同幻化一般。只認為這是真理，其餘都是虛妄之言。這是方廣道人（Vaipulya，大乘佛教的早期形式）的見解所引發的。 如果從觀支的角度推究諸法無常，生滅不住，人我和龜毛兔角一樣不可得，只有實法（Dharma，構成世界的基本元素）。分析實法之塵，無論是粗是細，總而言之，都是無常無我的。認為這是真理。所引發的見解完全符合毗曇（Abhidharma，論藏）。那些過去聽聞過的人雖然理解名相，但心路不通。如果引發...

【English Translation】 The principle. It refers to the fact that there is a result within the cause of all dharmas. This understanding is clear and insightful, with a far-reaching vision that surpasses others. When using this to challenge others, they cannot understand, and one claims that they are speaking falsely. One adheres to one's own views, and others cannot refute them, so one considers oneself to be in possession of the truth. This is not the true wisdom that has arisen, but merely the attainment of superficial principles. Upon closer examination, it is nothing more than the delusion of views and worldly wisdom, equipped with the inverted net of delusion of the eighty-eight bonds, which has nothing to do with true liberation. It should be known that this is a manifestation of Kapila's (Kapila, founder of the Samkhya school in ancient India) view. Furthermore, examining from the perspective of the limbs of observation, there is no result within the cause of all dharmas. This view is distinct, and the understanding is sharp and vigorous. Although one can challenge in various ways, understand in various ways, and cite various proofs to establish the principle that there is no result within the cause. When using this view to refute others, they cannot withstand it, and one claims that they are speaking falsely. When others come to refute oneself, one's own views become even more firm, and one considers this to be the truth. The ultimate aim of the argument is solely directed towards the absence of a result within the cause. It should be known that this must be a manifestation of the Samkhya (Samkhya, numeration school) view. If, from the perspective of the limbs of observation, one contemplates that there are both results and no results within the cause of dharmas, the Mahavibhasa says: 'The 'existent' argues with the 'non-existent', and the 'non-existent' argues with the 'existent'.' It is said that Dirghanakha (Dirghanakha, an ancient Indian philosopher) adhered to the view of 'both existent and non-existent' and argued with those who adhered to 'existent' and 'non-existent'. If one falls into this view, the questions of challenge are endless. Is this not a manifestation of Rishabha's (Rishabha, founder of Jainism) view? The views held by the Six Non-Buddhist Teachers (Six Non-Buddhist Teachers) differ from each other. It is necessary to be skilled in understanding the intentions of each teacher and to examine them with the views that have arisen. Even if there are slight differences, as long as the general outline is similar, it is a manifestation of the views of the Six Non-Buddhist Teachers. If, from the perspective of the limbs of observation, one believes that there must be a self (Atman, soul), but it is not within the four sentences of the view of self, nor within the four sentences of the unconditioned of the three times, but within the fifth, inexpressible store. When this view arises, the mind's understanding is clear, one can ask and answer, and one's intellect is quick and difficult to resist. Refuting others and establishing oneself, one is absolutely unshakeable. It should be known that this is a manifestation of the Vatsiputriya's (Vatsiputriya, one of the Buddhist schools) view. If, from the perspective of the limbs of observation, one believes that all dharmas are illusory transformations, giving rise to the appearance of emptiness. This understanding is vague and does not see the difference between the mind that understands and the dharmas, all of which are like illusions. One only considers this to be the truth, and all else is false. This is a manifestation of the Vaipulya's (Vaipulya, an early form of Mahayana Buddhism) view. If, from the perspective of the limbs of observation, one investigates that all dharmas are impermanent, arising and ceasing without abiding, and that the self and others are unobtainable like tortoise hair or rabbit horns, and that there are only real dharmas (Dharma, basic elements that constitute the world). Analyzing the dust of real dharmas, whether coarse or fine, in general, they are all impermanent and without self. One considers this to be the truth. The views that arise are completely in accordance with the Abhidharma (Abhidharma, collection of treatises). Those who have heard it in the past, although they understand the terms, their minds are not clear. If it arises...

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此見於文雖昧而神解百倍。其不識者謂是賢聖而實非也。若是賢人道心郁然與解俱生。能伏煩惱成方便位。今雖解無常增長諍競。道心沉沒煩惱轉熾。故知是有門見發也。若於觀支忽發空解。謂言無常生滅三假浮虛。析塵入空種種方便。此見明利神用駿疾。強於問難破他成己。是實余妄。此是空門見發也。若於觀支計一切法亦有亦無。若入此門難問無窮盡。此是昆勒意。論乃不度習發無定。是為亦有亦無見發也。非有非無見例亦可知。當知四門通理則成正見。若失方便墮四見中。故名佛法內邪也。何但三藏四門執成邪見。無量劫來亦學摩訶衍通別圓等不入理。保之為是。取於四邊邪見火燒。今于觀支忽發先解。夢虛空花如幻之有。作此有解解心明利。或作幻本無實無實故空。空解明利。或作亦空亦有解。譬如幻化物見而不可見。或作非空非有解。非是幻有亦作幻無。中論觀法品云。若言諸法非有非無。是名愚癡論。向道人聞說即悟名得實相。邪心取著生戲論者。即判屬愚癡論。是為通教四門四見也。若於觀支思惟通教四門之解是界內幻夢。此夢從眠法生。眠即無明。觀無明入法性。亦有四門。或言法性如井中七寶。或言如虛空。或言如酒酪瓶。或言中道。此四解明利。即是別教四門見發也。若於觀支忽解。無明轉即變

為明。明具一切法。或謂無明不可得變為明。明何可得。此不可得具一切法。或謂法性之明亦可得亦不可得。非可得非不可得。一門即三門三門即一門。此解明利。所破無不壞所存無不立。無能逾勝。亦復自謂是無生忍。如此解者。是圓教四門見發也。大乘四門皆成見者。實語是虛語生語見故。涅槃是生死貪著生故。多服甘露傷命早夭。失方便門墮于邪執。故稱內邪見也。夫四見為諸見本。自他復為共無因本。故龍樹破自他竟。點共有二過無因則不可。自他既不實況無因耶。本破末傾其意在此。若立自他共無因例立。今大小乘四門僻執成見。但明自他意竟餘者可知。若三藏明大生生小生皆從無明生不由真起。若無明滅諸行滅。不關真滅。執此見者即成自性邪見也。通教明真是不生。不生故生生一切惑。若滅此惑還由不生。如此執者是他性邪見也。界內以惑為自真為他。故作此說也。界外以法性為自無明為他。別教計阿梨耶生一切惑。緣修智慧滅此無明。能生能滅不關法性。此執他性生邪見也。圓教論法性生一切法。法性滅一切法。此則計自性邪見。前君弱臣強。今君強臣弱。餘二可知。夫因聞多發理見少發神通韋陀。因禪多發神通韋陀少發理見。發理見者伏學人。發神通伏俗人。俗人取異不取解。學人取解不取異。發

【現代漢語翻譯】 現代漢語譯本 為明（光明）。明具一切法。有人認為無明（無知）不可能轉變為明。光明又從何而來？這不可得的光明卻具備一切法。有人認為法性的光明，既可以說可以得到，也可以說不可以得到，非可得也非不可得。一門即是三門，三門即是一門。如此理解，則能明辨事理，所破斥的無不摧毀，所建立的無不穩固，無人能夠超越勝過。這樣的人也自認為證得了無生法忍（對事物不生不滅的深刻理解）。如此理解的人，是圓教（佛教的一種教義）四門見解的偏差。大乘（佛教的一個主要分支）的四門都成為偏見，是因為真實語被視為虛妄語，涅槃（解脫）被視為生死貪戀的根源。過量服用甘露（比喻佛法）反而會傷身夭折。失去方便之門，就會墮入邪惡的執念，所以被稱為內在的邪見。 四種偏見是各種偏見的根本。自、他兩種觀點，又是共、無因兩種觀點的根本。所以龍樹菩薩在破斥了自、他兩種觀點后，指出共有的兩種過失，而無因則是不可取的。既然自、他兩種觀點都不真實，更何況是無因呢？先破斥根本，末節自然傾倒，其用意就在於此。如果可以確立自、他、共、無因，那麼現在大小乘佛教的四門偏執就會形成偏見。只要明白自、他的含義，其餘的就可以理解了。如果三藏教義認為，大乘和小乘的產生都源於無明，而不是由真如（事物的本性）而起。如果無明滅除，各種行為也會滅除，與真如的滅除無關。執著于這種觀點，就會形成自性邪見。 通教認為真如是不生不滅的。因為不生不滅，所以才會產生一切迷惑。如果想要滅除這些迷惑，還是要依靠不生不滅的真如。如果執著于這種觀點，就會形成他性邪見。在界內（指三界之內），以迷惑為自，真如為他，所以才會有這樣的說法。在界外（指超出三界），以法性為自，無明為他。別教認為阿梨耶識（第八識，儲存業力的識）產生一切迷惑，通過修行智慧來滅除這些無明。能生能滅，與法性無關。這種執著他性的觀點會產生邪見。圓教認為法性產生一切法，法性滅除一切法。這就會產生執著自性的邪見。之前是君弱臣強，現在是君強臣弱，其餘兩種情況可以類推得知。因為聽聞得多，所以容易產生理性的見解；聽聞得少，容易產生神通和韋陀（古印度吠陀經）。因為禪定得多，所以容易產生神通和韋陀；禪定得少，容易產生理性的見解。產生理性見解的人，能夠降伏學人；產生神通的人，能夠降伏世俗之人。世俗之人追求奇異，不追求理解；學人追求理解，不追求奇異。發

【English Translation】 English version To illuminate. Illumination encompasses all dharmas (teachings, principles). Some argue that ignorance (Avidya) cannot be transformed into illumination. From where does illumination arise? This unattainable illumination possesses all dharmas. Some argue that the illumination of Dharma-nature (the inherent nature of reality) can be attained and also cannot be attained; it is neither attainable nor unattainable. One gate is three gates, and three gates are one gate. Such understanding is clear and sharp, destroying all that is to be destroyed and establishing all that is to be established, with no one able to surpass or overcome. Such a person also claims to have attained Anutpattika-dharma-kshanti (the acceptance of the non-arising of all phenomena). Such understanding is a deviation in the four gates of the Perfect Teaching (a school of Buddhist thought). The four gates of Mahayana (a major branch of Buddhism) all become biased views because true words are regarded as false words, and Nirvana (liberation) is regarded as the root of attachment to birth and death. Excessive consumption of nectar (a metaphor for the Dharma) can lead to harm and early death. Losing the gate of skillful means leads to falling into evil attachments, hence the term 'internal wrong views'. The four views are the root of all views. Self and other are the root of both common and causeless views. Therefore, after Nagarjuna (a famous Buddhist philosopher) refuted self and other, he pointed out the two faults of the common view, while the causeless view is unacceptable. Since self and other are not real, how much more so is the causeless? By first refuting the root, the branches naturally fall; the intention lies in this. If self, other, common, and causeless can be established, then the biased attachments to the four gates of both Hinayana (a term sometimes used to refer to early Buddhist schools) and Mahayana will form biased views. Once the meaning of self and other is understood, the rest can be understood. If the Tripitaka (the three baskets of Buddhist scriptures) teaching holds that the arising of both the Great Vehicle and the Small Vehicle arises from ignorance and not from True Reality (Tathata), and that if ignorance is extinguished, all actions are extinguished, without affecting the extinction of True Reality, then holding this view leads to the wrong view of self-nature. The Common Teaching holds that True Reality is non-arising. Because it is non-arising, it gives rise to all delusions. If one wants to extinguish these delusions, one must still rely on the non-arising True Reality. If one clings to this view, it leads to the wrong view of other-nature. Within the realm (of the three realms), delusion is considered self, and True Reality is considered other, hence this saying. Outside the realm, Dharma-nature is considered self, and ignorance is considered other. The Distinct Teaching believes that the Alaya-consciousness (the eighth consciousness, which stores karmic seeds) gives rise to all delusions, and that these delusions are extinguished through the cultivation of wisdom. Arising and extinguishing are unrelated to Dharma-nature. This clinging to the view of other-nature gives rise to wrong views. The Perfect Teaching argues that Dharma-nature gives rise to all dharmas, and Dharma-nature extinguishes all dharmas. This leads to clinging to the wrong view of self-nature. Previously, the ruler was weak and the ministers were strong; now, the ruler is strong and the ministers are weak. The remaining two situations can be inferred. Because one hears much, one easily develops rational views; because one hears little, one easily develops supernatural powers and Vedas (ancient Indian scriptures). Because one meditates much, one easily develops supernatural powers and Vedas; because one meditates little, one easily develops rational views. Those who develop rational views can subdue scholars; those who develop supernatural powers can subdue worldly people. Worldly people seek the extraordinary, not understanding; scholars seek understanding, not the extraordinary. Emit

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韋陀兼伏。具發三者最能兼伏。因禪發者已如上說。因聞發者今當說。行者雖得禪而未發見要假前人啓發其心。心既靜利。忽聞因中有果。心豁開悟洞明邪慧。百千重意逾深逾遠。猶如石泉。是為從聞發得迦毗羅見。餘三亦如是。若聞第五不可說藏及聞幻化。即發犢子見也。或聞三藏四門隨解一句。見心豁起深解無常。觀心奔踴不復可制。是為因聞發有門見。三門亦如是。若聞摩訶衍十二門。各依門生解解心明利。過向所聞。雖發此解非大方便不入小賢中。又非迦毗羅等邪解。故知是發十二門見。二明發法不同者。迦毗羅外道直髮見解。解心雄猛邪慧超殊不可摧伏。是得一切智法也。若直髮神通蹈履水火隱顯自任。誰不謂聖人乎。真諦三藏云。震旦國有二種福(云云)。是得神通法也。若直髮韋陀。知世文字覽諸典籍一見即解。或竊讀三藏衍等經絓眼便識。還將此知莊嚴己法。若爾內外相濫殆不可識。今時多有還俗之者。畏憚王役入外道中。偷佛法義竊解莊老。遂成混雜迷惑初心。孰正孰邪。是為發得韋陀法也。一種外道各得三法。約人成七。所謂單三複三具足者一。餘二外道亦爾。合有二十一種得法不同。若約六師一師有三合成十八。約人得多少則有四十二種得法不同也。犢子方廣發法不同。亦有單三複三具足者一

【現代漢語翻譯】 現代漢語譯本 韋陀(Veda，古印度經典)兼伏。具發三者最能兼伏。因禪發者已如上說。因聞發者今當說。行者雖得禪而未發，見要假前人啓發其心。心既靜利，忽聞因中有果，心豁開悟，洞明邪慧，百千重意逾深逾遠，猶如石泉。是為從聞發得迦毗羅(Kapila，數論派創始人)見。餘三亦如是。若聞第五不可說藏及聞幻化，即發犢子(Vatsiputra，佛教部派之一)見也。或聞三藏四門隨解一句，見心豁起，深解無常，觀心奔踴，不復可制。是為因聞發有門見。三門亦如是。若聞摩訶衍(Mahayana，大乘佛教)十二門，各依門生解，解心明利，過向所聞。雖發此解，非大方便不入小賢中。又非迦毗羅等邪解，故知是發十二門見。二明發法不同者，迦毗羅外道直髮見解，解心雄猛，邪慧超殊，不可摧伏。是得一切智法也。若直髮神通，蹈履水火，隱顯自任，誰不謂聖人乎？真諦三藏云，震旦國有二種福(云云)。是得神通法也。若直髮韋陀，知世文字，覽諸典籍，一見即解。或竊讀三藏衍等經，絓眼便識。還將此知莊嚴己法。若爾內外相濫，殆不可識。今時多有還俗之者，畏憚王役，入外道中，偷佛法義，竊解莊老。遂成混雜，迷惑初心。孰正孰邪。是為發得韋陀法也。一種外道各得三法，約人成七。所謂單三複三具足者一。餘二外道亦爾。合有二十一種得法不同。若約六師，一師有三，合成十八。約人得多少則有四十二種得法不同也。犢子方廣發法不同。亦有單三複三具足者一。

【English Translation】 English version Veda combined with subduing. Those who fully develop the three are most capable of combining and subduing. The development from meditation has been described above. Now, the development from hearing will be discussed. Although the practitioner has attained meditation but has not yet developed insight, they must rely on a predecessor to enlighten their mind. Once the mind is calm and sharp, they suddenly hear that within the cause there is a result, and their mind opens up in enlightenment, clearly understanding heretical wisdom. The hundreds and thousands of layers of meaning become deeper and more profound, like a spring of stone. This is the Kapila (Kapila, founder of the Samkhya school) view obtained from hearing. The other three are similar. If one hears the fifth unspeakable treasury or hears about illusion, they will develop the Vatsiputra (Vatsiputra, one of the Buddhist schools) view. Or, upon hearing a single phrase from the three baskets and four entrances, the mind suddenly arises, deeply understanding impermanence, and the observing mind leaps and cannot be controlled. This is the gate view developed from hearing. The three gates are also similar. If one hears the twelve gates of Mahayana (Mahayana, Great Vehicle Buddhism), each relying on the gate to generate understanding, the understanding mind becomes clear and sharp, surpassing what was previously heard. Although this understanding is developed, without great skillful means, one cannot enter into the lesser sages. Moreover, it is not a heretical understanding like that of Kapila, so it is known that this is the development of the twelve gate view. Secondly, the methods of development are different. The heretic Kapila directly develops views and understandings. The understanding mind is fierce and brave, and the heretical wisdom is extraordinary and cannot be subdued. This is obtaining the Dharma of all-knowing wisdom. If one directly develops supernatural powers, walking on water and fire, and freely appearing and disappearing, who would not consider them a sage? Tripitaka Master Paramartha said, 'The land of China has two kinds of blessings (etc.).' This is obtaining the Dharma of supernatural powers. If one directly develops Veda (Veda, ancient Indian scriptures), knowing the world's writing, reading all the classics, and understanding them at a glance, or secretly reading the sutras of the three baskets and the Mahayana, recognizing them at a glance, and then using this knowledge to adorn one's own Dharma, then the internal and external become confused, and it is almost impossible to recognize. Nowadays, there are many who return to secular life, fearing the king's service, entering into heretical paths, stealing the meaning of the Buddha's Dharma, and secretly interpreting Zhuangzi and Laozi, thus creating confusion and misleading the initial intention. What is right and what is wrong? This is developing the Veda Dharma. One kind of heretic obtains three Dharmas each, forming seven people. That is, single three, repeated three, and fully endowed one. The other two heretics are also like this. Together, there are twenty-one kinds of different Dharma attainments. If considering the six teachers, each teacher has three, totaling eighteen. Considering the number of people, there are forty-two kinds of different Dharma attainments. The Vatsiputra and the expansive also have different Dharma developments. There are also single three, repeated three, and fully endowed one.

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。若內邪得法不同。隨一一門所計道理精能分別。此是得性念處見。亦是慧解脫耶。余門亦如是。若但若兼發得神通飛騰縱任。此是得共念處見亦是俱解脫耶。若通慧自在而不能說法。或尋經論或聽他說即達名數。又下通韋陀上通大乘悉用己見消諸法門。以諸法門莊嚴己見。四門各有三種。約人亦有七意也。若通別圓等四門各直髮慧解。各但變通。各知內外經書者。自謂道真他謂高著。今但謂是邪見。一門有七。合成八十四種(云云)。複次前總論同異。今當一一論同異。三外六師雖同發一切智。或有見一切智。或無見一切智。如是等種種一切智所計處別。故見智則異。各據為是餘人則非。法華云。野干前死。此明利使發時鈍使則沒故言前死。又云。諸大惡獸競來食啖。即是所執一見能啖諸見。論力云。一切諸師皆有究竟道鹿頭第一。當知一切智各各不同也。乃至三藏四門一切智。大乘四門一切智。各執所見互相吞啖。彼彼不同可以意得。次神通法不同者。神通因禪而得得禪不定。外外道只因根本發通。或初二三四。所因既殊力用亦別。內邪亦因根本。又因凈禪。所因淺深通用優劣。大論云。所因處用通廣。所不因處用通劣。但禪是事通是用。俱屬福德莊嚴。非所諍處雖無理諍。校捔所因通用悉異。次韋陀不同者。若

【現代漢語翻譯】 現代漢語譯本： 如果內在的邪見獲得了不同的方法，隨著每一個門徑所計算的道理，精細而有能力地分辨，這就是獲得了自性念處的見解，也是慧解脫嗎？其他的門徑也是如此。如果只是或者兼而引發了神通，能夠飛騰縱任，這就是獲得了共念處的見解，也是俱解脫嗎？如果通達智慧而不能說法，或者尋找經論，或者聽別人說就能理解名相，又下通韋陀（古代印度經典），上通大乘佛教，都用自己的見解來消化各種法門，用各種法門來裝飾自己的見解。四門各有三種情況。從人的角度來說，也有七種意思。如果通、別、圓等四門各自直接引發慧解，各自只是變通，各自知道內外經書，就自認為自己的道是真的，別人認為他很高明。現在只說是邪見。一門有七種情況，合起來有八十四種（等等）。 再次，前面總的討論了相同和不同，現在應當一一討論相同和不同。三外道和六師（古印度外道）雖然都宣稱獲得一切智（對一切事物無礙的智慧），或者有人認為自己見到了一切智，或者沒有人認為自己見到了一切智。像這樣等等，各種一切智所計算的處所不同，所以見解和智慧就不同。各自堅持自己的是正確的，認為別人是不正確的。《法華經》說：『野干（狐貍）在前死去。』這說明銳利的煩惱生起時，遲鈍的煩惱就消失了，所以說『在前死去』。又說：『各種大惡獸競相來吃它。』這就是所執著的一種見解能夠吞噬各種見解。《大智度論》說：『一切諸師都有究竟之道，鹿頭（仙人名）是第一。』應當知道一切智各自不同。乃至三藏（佛教經、律、論）四門的一切智，大乘四門的一切智，各自執著自己所見，互相吞噬，彼此不同，可以意會。 其次，神通法不同，神通是因為禪定而獲得的，獲得禪定並不確定。外道只是因為根本禪而引發神通，或者初禪、二禪、三禪、四禪。所憑藉的因緣既然不同，力量和作用也不同。內在的邪見也是因為根本禪，又因為清凈禪。所憑藉的深淺不同，通用和優劣也不同。《大智度論》說：『所憑藉的處所，神通的作用就廣大；所不憑藉的處所，神通的作用就低下。』但是禪定是事，神通是用，都屬於福德的莊嚴，不是所爭論的地方。雖然沒有道理上的爭論，但比較所憑藉的因緣，通用之處都不同。 其次，韋陀（古代印度經典）不同，如果...

【English Translation】 English version: If internal wrong views obtain different methods, according to the principles calculated by each path, meticulously and skillfully distinguishing, is this obtaining the insight of self-nature mindfulness, and is it also wisdom liberation? Other paths are also like this. If only or concurrently triggering supernatural powers, able to fly and be unrestrained, is this obtaining the insight of common mindfulness, and is it also both liberation? If one understands wisdom but cannot preach, or seeks scriptures and treatises, or understands names and terms upon hearing others speak, and also understands the Vedas (ancient Indian scriptures) below and Mahayana Buddhism above, using one's own views to digest various Dharma gates, and using various Dharma gates to adorn one's own views. Each of the four gates has three situations. From the perspective of people, there are also seven meanings. If the four gates of common, specific, perfect, etc., each directly trigger wisdom liberation, each only transforms, each knows internal and external scriptures, then they consider their own path to be true, and others consider them to be highly accomplished. Now it is only said to be wrong views. One gate has seven situations, totaling eighty-four kinds (etc.). Again, previously the similarities and differences were discussed in general, now the similarities and differences should be discussed one by one. The three outer paths and six teachers (ancient Indian heretics), although all claim to have obtained omniscience (unobstructed wisdom about all things), either someone thinks they have seen omniscience, or no one thinks they have seen omniscience. Like this and so on, the places calculated by various omniscience are different, so the views and wisdom are different. Each insists that their own is correct, and considers others to be incorrect. The Lotus Sutra says: 'A jackal dies in front.' This illustrates that when sharp afflictions arise, dull afflictions disappear, so it is said 'dies in front.' It also says: 'Various great evil beasts come to eat it.' This is that one view that is adhered to can devour various views. The Mahaprajnaparamita Shastra says: 'All teachers have the ultimate path, and the Deer Head (name of a sage) is the first.' It should be known that omniscience is different for each. Even the omniscience of the four gates of the Tripitaka (Buddhist sutras, vinaya, and shastras), the omniscience of the four gates of Mahayana, each adheres to what they see, devouring each other, and are different from each other, which can be understood. Secondly, supernatural powers are different. Supernatural powers are obtained because of meditation, and obtaining meditation is not certain. External paths only trigger supernatural powers because of fundamental meditation, or the first dhyana, second dhyana, third dhyana, fourth dhyana. Since the causes relied upon are different, the power and function are also different. Internal wrong views are also because of fundamental meditation, and also because of pure meditation. The depth of what is relied upon is different, and the commonality and superiority are also different. The Mahaprajnaparamita Shastra says: 'Where it is relied upon, the function of supernatural powers is vast; where it is not relied upon, the function of supernatural powers is low.' But meditation is the matter, and supernatural powers are the function, both belong to the adornment of merit and virtue, and are not the place of contention. Although there is no contention in principle, comparing the causes relied upon, the commonalities are all different. Thirdly, the Vedas (ancient Indian scriptures) are different, if...

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外外道所發所讀治家濟世之書。部帙不同詮述各異。發讀多則知廣。少則知狹。長慢自大皆由文字不同也。若內邪不發不讀外外道文字者則知狹。發讀則知廣。不發不讀三藏文字者。不知界內名相則知見狹。發讀者則知廣。不發不讀衍者。不知界外名相則知狹。發讀者則知廣。當知韋陀之法句句不同耳。複次結會不同。然內外諸邪。俱明理慧神通文字立德調心。尊人卑己聲譽動物。如庵羅果生熟難知。天下好首莫測邪正。今判之甚易。如迦羅七種不同。研其根本皆從邪無中起若計因中有果破一切法唯存此句。作諸神通搖動時俗。令人信受因中有果法。所引韋陀異家。名相莊嚴因中有果。所立諸行歸宗趣向。指極因中有果為所執法。動身口意造無量罪如后說。由此驗知是迦毗羅外道也。僧佉沙婆例亦如此元起邪無終歸所執。犢子亦如是。小大四門準此可解。驗之以元始察之以歸宗。則涇渭分流菽麥殊類。何意濫以莊老齊于佛法。邪正既以混和。何能拔大異小。自行不明何得化他。師弟俱墮也。

○第三明過失為二。一明過失。二明並決。一正明過失者。若天竺宗三。真丹亦有其義。周弘政釋三玄雲。易判八卦陰陽吉兇。此約有明玄。老子虛融此約無明玄。莊子自然約有無明玄。自外枝派源祖出此。今且約此以明得

【現代漢語翻譯】 現代漢語譯本： 外道所宣揚、所誦讀的，以及用來治理家庭、救濟世人的書籍，篇章結構不同，詮釋的內容也各不相同。閱讀得多，則知識廣博；閱讀得少，則知識狹隘。傲慢自大，都是因為文字理解不同造成的。如果內心邪惡，不宣揚、不誦讀外道的書籍，那麼知識就狹隘；宣揚、誦讀了，則知識廣博。不宣揚、不誦讀三藏（Tripitaka）的文字，就不知道界內的名相，那麼知見就狹隘；宣揚、誦讀了，則知識廣博。不宣揚、不誦讀衍（指大乘經典），就不知道界外的名相，那麼知識就狹隘；宣揚、誦讀了，則知識廣博。應當知道，《韋陀經》（Veda）的法義，句句都不同啊！ 再次，他們結社的方式也不同。然而，內道和外道的各種邪說，都闡明理智、智慧、神通、文字，樹立德行，調伏內心，尊敬他人而貶低自己，用聲譽來打動人心。就像庵羅果（Amra fruit）一樣，難以分辨是生是熟。天下最好的相面師也難以測度邪正。現在判斷邪正非常容易，就像迦羅（Kala）有七種不同，研究它們的根本，都是從邪惡的『無』中產生的。如果計較『因中』有『果』，就會破壞一切法，只儲存這一句話。他們製造各種神通，搖動世俗，使人相信『因中』有『果』的法。他們所引用的《韋陀經》和其他學派，用名相來莊嚴『因中』有『果』的說法。他們所建立的各種修行，最終都指向『因中』有『果』，並以此作為他們所執著的法。他們的身、口、意造作無量的罪業，就像後面所說的那樣。由此可以驗證，這就是迦毗羅（Kapila）外道。僧佉（Samkhya）、沙婆（Shaiva）等學派也是如此，最初起源於邪惡的『無』，最終歸於他們所執著的。犢子部（Vatsiputriya）也是這樣，小大四門（指犢子部所分四類）可以參照這個方法來理解。用他們的起源來驗證，用他們的歸宿來考察，那麼涇河和渭河就會分流，豆子和小麥就會區分開來。為什麼要把莊子和老子與佛法相提並論呢？邪正既然已經混淆，又怎麼能拔除大的，留下小的呢？自己修行都不明白，又怎麼能教化他人呢？師父和弟子都會一起墮落。 第三，說明過失，分為兩部分：一是說明過失，二是說明並加以決斷。首先，正式說明過失：如果天竺（India）有三種宗派，那麼真丹（中國）也有類似的義理。周弘政解釋三玄時說，易經判斷八卦的陰陽吉兇，這是從『有』來闡明玄理；老子的虛無融合，這是從『無』來闡明玄理；莊子的自然，是從『有』和『無』來闡明玄理。從這些之外分出的枝派，其源頭都出自這裡。現在且就此來闡明得失。

【English Translation】 English version: The books propagated and recited by externalists, used for governing families and saving the world, differ in their structure and interpretation. Reading more leads to broader knowledge; reading less leads to narrower knowledge. Arrogance and self-importance arise from differing interpretations of texts. If one is inwardly evil and does not propagate or recite the texts of externalists, then knowledge is narrow; if one propagates and recites them, then knowledge is broad. If one does not propagate or recite the texts of the Tripitaka (Three Baskets), one does not know the terms and characteristics within the realm, and thus one's understanding is narrow; if one propagates and recites them, then knowledge is broad. If one does not propagate or recite the Sutras (Mahayana scriptures), one does not know the terms and characteristics beyond the realm, and thus one's understanding is narrow; if one propagates and recites them, then knowledge is broad. One should know that the teachings of the Vedas (Veda) differ in every phrase! Furthermore, their methods of association also differ. However, both internal and external heterodoxies elucidate reason, wisdom, supernatural powers, and texts; they establish virtue, subdue the mind, respect others while belittling themselves, and move people with reputation. Like the Amra fruit (Amra fruit), it is difficult to distinguish whether it is ripe or unripe. Even the best physiognomists in the world cannot discern right from wrong. Now, judging right from wrong is very easy, just as there are seven different types of Kala (Kala). Examining their roots, they all arise from the evil 'non-existence'. If one insists that 'the effect exists in the cause', one will destroy all dharmas and only preserve this one statement. They create various supernatural powers, shake up the world, and make people believe in the dharma of 'the effect exists in the cause'. The Vedas (Veda) and other schools they cite use terms and characteristics to adorn the statement that 'the effect exists in the cause'. The various practices they establish ultimately point to 'the effect exists in the cause', and they cling to this as their dharma. Their actions of body, speech, and mind create limitless sins, as will be described later. From this, one can verify that this is the Kapila (Kapila) heterodoxy. The Samkhya (Samkhya) and Shaiva (Shaiva) schools are also like this, originating from the evil 'non-existence' and ultimately returning to what they cling to. The Vatsiputriya (Vatsiputriya) school is also like this; the four categories (referring to the four categories divided by the Vatsiputriya school) can be understood by referring to this method. Verify them by their origin, examine them by their destination, and then the Jing and Wei rivers will diverge, and beans and wheat will be distinguished. Why should Zhuangzi and Laozi be compared to the Buddha's teachings? Since right and wrong have already been confused, how can one remove the large and leave the small? If one does not understand one's own practice, how can one transform others? Both teacher and disciple will fall together. Third, explaining the faults is divided into two parts: first, explaining the faults; second, explaining and deciding upon them. First, formally explaining the faults: if there are three schools in India (India), then there are similar meanings in China (China). When Zhou Hongzheng explained the Three Mysteries, he said that the Book of Changes judges the yin and yang, auspiciousness and inauspiciousness of the eight trigrams; this explains the mystery from 'existence'. Laozi's emptiness and fusion explain the mystery from 'non-existence'. Zhuangzi's naturalness explains the mystery from 'existence' and 'non-existence'. The branches that are divided from these all originate from here. Now, let's explain the gains and losses based on this.

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失。如莊子云。貴賤苦樂是非得失皆其自然。若言自然是不破果。不辨先業即是破因。禮制仁義衛身安國。若不行用滅族亡家。但現世立德不言招後世報。是為破果不破因。若言慶流後世並前則是亦有果亦無果也。約一計即有三行。一謂計有行善。二計有行惡。三計有行無記。如雲理分應爾富貴不可企求。貧賤不可怨避。生無足欣死何勞畏。將此虛心令居貴莫憍處窮不悶。貪恚心息安一懷抱。以自然訓物作入理弄引。此其得也。得有多種。若言常無慾觀其妙無何等欲。忽玉璧棄公相洗耳還牛自守高志。此乃棄欲界之慾攀上勝出之妙。即以初禪等為妙。何以得知。莊公皇帝問道觀神氣。見身內眾物以此為道。似如通明觀中發得初禪之妙。若言諸苦所因貪慾為本。若離貪慾即得涅槃。此無三界之慾。此得滅止妙離之妙。又法名無染。若染於法是染涅槃。無此染欲得一道微妙。妙此諸欲欲妙皆無。汝得何等。尚不識欲界欲初禪妙。況后欲妙耶。若與權論。乃是逗機漸引覆相論欲妙。不得彰言了義而說。但息跨企之慾觀自然之妙。險诐之行既除。仁讓之風斯在。此皆計有自然而行善也。又計自然任運恣氣。亦不運御從善。亦不動役作惡。若傷神和不會自然。雖無取捨而是行無記。行業未盡受報何疑。若計自然作惡者。謂萬物自

【現代漢語翻譯】 現代漢語譯本： 喪失。如莊子所說，貴賤、苦樂、是非、得失都是自然而然的。如果說自然是不破果報，不辨析先前的業力就是破因。禮制仁義可以保衛自身，安定國家，如果不行用，就會導致滅族亡家。但只說現世立德，不談招致後世的果報，這就是破果不破因。如果說福慶流傳後世並及前代，那麼就是既有果報，又沒有果報。大約計算一下，就有三種行為。一是認為有行善，二是認為有行惡，三是認為有行無記（不善不惡）的行為。比如認為理應如此，富貴不可強求，貧賤不可怨恨逃避，生沒有什麼值得欣喜，死也沒有什麼值得畏懼。將這種虛靜的心態，使居於富貴不驕傲，處於窮困不煩悶，貪婪嗔恚之心止息，安於一懷抱。用自然來訓導萬物，作為入理的門徑。這是它的所得。所得有多種。如果說常無慾，觀察其玄妙，沒有什麼慾望。忽然拋棄玉璧，辭去公相，洗耳隱居，牽牛自守高尚的志向。這是拋棄欲界的慾望，攀登上勝妙的境界。就是以初禪等為妙。憑什麼知道呢？莊公皇帝問道，觀察神氣，見到身內的各種事物，以此為道。似乎如同在通明觀中發得了初禪的妙處。如果說諸苦的根源是貪慾，如果離開貪慾就能得到涅槃。這是沒有三界的慾望，這是得到滅止妙離的妙處。又法名無染，如果染著於法，就是染著涅槃。沒有這種染欲，就能得到一道微妙。玄妙于各種慾望，各種慾望的玄妙都沒有。你得到什麼呢？尚且不認識欲界的慾望和初禪的妙處，更何況後來的慾望和妙處呢？如果用權巧之論來說，乃是適應根機，逐漸引導，隱覆實相，談論慾望的妙處，不能彰顯了義而說。只是止息跨越企及的慾望，觀察自然的妙處。危險邪僻的行為既然去除，仁愛謙讓的風尚就在了。這些都是認為有自然而行善的。又認為自然任運，放縱氣息，也不運用駕馭去從善，也不動用役使去作惡。如果損傷神氣，不合于自然。雖然沒有取捨，但是這是行無記的行為。行業沒有窮盡，承受果報有什麼可懷疑的。如果認為自然而作惡，就是認為萬物自然而然。 English version: Loss. As Zhuangzi said, nobility and lowliness, suffering and joy, right and wrong, gain and loss are all natural. If it is said that nature does not break the fruit (karma), not distinguishing the previous karma is breaking the cause. Rituals, propriety, benevolence, and righteousness can defend oneself and secure the country. If they are not practiced, it will lead to the destruction of the clan and the ruin of the family. But only talking about establishing virtue in this life and not talking about inviting future rewards is breaking the fruit but not breaking the cause. If it is said that blessings flow to future generations and also to previous generations, then it is both having fruit and not having fruit. Roughly calculating, there are three kinds of actions. One is thinking there is doing good, the second is thinking there is doing evil, and the third is thinking there is doing neither good nor evil (non-specified) actions. For example, thinking that it should be like this, wealth and honor cannot be forced, poverty and lowliness cannot be resented and avoided, there is nothing to be happy about in life, and there is nothing to be afraid of in death. Use this empty and quiet state of mind, so that being in wealth and honor is not arrogant, and being in poverty is not depressed, the mind of greed and anger ceases, and be at peace in one's embrace. Use nature to instruct all things, as a path to entering the principle. This is its gain. There are many kinds of gains. If it is said that there is always no desire, observe its subtlety, there is no desire. Suddenly abandoning the jade disc, resigning from the position of prime minister, washing the ears and living in seclusion, leading the ox and guarding one's noble aspirations. This is abandoning the desires of the desire realm and climbing to the realm of superior subtlety. That is, taking the first Dhyana (初禪) etc. as subtle. How do you know? Duke Zhuang (莊公) asked, observing the spirit, seeing the various things within the body, taking this as the Dao. It seems as if one has attained the subtlety of the first Dhyana in the Tongming Observation (通明觀). If it is said that the root of all suffering is greed, and if one leaves greed, one can attain Nirvana (涅槃). This is without the desires of the three realms, this is attaining the subtlety of cessation and detachment. Also, the Dharma is named without defilement, if one is defiled by the Dharma, one is defiling Nirvana. Without this defiling desire, one can attain a subtle path. Subtle in all desires, the subtlety of all desires is non-existent. What have you attained? You do not even recognize the desires of the desire realm and the subtlety of the first Dhyana, let alone the later desires and subtleties? If using expedient teachings to discuss, it is adapting to the capacity, gradually guiding, concealing the true appearance, and discussing the subtlety of desires, unable to clearly and completely explain. Just ceasing the desire to cross over and reach, and observing the subtlety of nature. Since dangerous and perverse actions are removed, the style of benevolence and humility is present. These are all thinking there is nature and doing good. Also, thinking that nature is spontaneous, indulging the breath, neither using control to follow good, nor using labor to do evil. If damaging the spirit, it does not accord with nature. Although there is no taking or rejecting, this is doing non-specified actions. If the karma has not ended, what is there to doubt about receiving the retribution? If thinking that nature does evil, it is thinking that all things are natural.

【English Translation】 English version: Loss. As Zhuangzi said, nobility and lowliness, suffering and joy, right and wrong, gain and loss are all natural. If it is said that nature does not break the fruit (karma), not distinguishing the previous karma is breaking the cause. Rituals, propriety, benevolence, and righteousness can defend oneself and secure the country. If they are not practiced, it will lead to the destruction of the clan and the ruin of the family. But only talking about establishing virtue in this life and not talking about inviting future rewards is breaking the fruit but not breaking the cause. If it is said that blessings flow to future generations and also to previous generations, then it is both having fruit and not having fruit. Roughly calculating, there are three kinds of actions. One is thinking there is doing good, the second is thinking there is doing evil, and the third is thinking there is doing neither good nor evil (non-specified) actions. For example, thinking that it should be like this, wealth and honor cannot be forced, poverty and lowliness cannot be resented and avoided, there is nothing to be happy about in life, and there is nothing to be afraid of in death. Use this empty and quiet state of mind, so that being in wealth and honor is not arrogant, and being in poverty is not depressed, the mind of greed and anger ceases, and be at peace in one's embrace. Use nature to instruct all things, as a path to entering the principle. This is its gain. There are many kinds of gains. If it is said that there is always no desire, observe its subtlety, there is no desire. Suddenly abandoning the jade disc, resigning from the position of prime minister, washing the ears and living in seclusion, leading the ox and guarding one's noble aspirations. This is abandoning the desires of the desire realm and climbing to the realm of superior subtlety. That is, taking the first Dhyana (初禪) etc. as subtle. How do you know? Duke Zhuang (莊公) asked, observing the spirit, seeing the various things within the body, taking this as the Dao. It seems as if one has attained the subtlety of the first Dhyana in the Tongming Observation (通明觀). If it is said that the root of all suffering is greed, and if one leaves greed, one can attain Nirvana (涅槃). This is without the desires of the three realms, this is attaining the subtlety of cessation and detachment. Also, the Dharma is named without defilement, if one is defiled by the Dharma, one is defiling Nirvana. Without this defiling desire, one can attain a subtle path. Subtle in all desires, the subtlety of all desires is non-existent. What have you attained? You do not even recognize the desires of the desire realm and the subtlety of the first Dhyana, let alone the later desires and subtleties? If using expedient teachings to discuss, it is adapting to the capacity, gradually guiding, concealing the true appearance, and discussing the subtlety of desires, unable to clearly and completely explain. Just ceasing the desire to cross over and reach, and observing the subtlety of nature. Since dangerous and perverse actions are removed, the style of benevolence and humility is present. These are all thinking there is nature and doing good. Also, thinking that nature is spontaneous, indulging the breath, neither using control to follow good, nor using labor to do evil. If damaging the spirit, it does not accord with nature. Although there is no taking or rejecting, this is doing non-specified actions. If the karma has not ended, what is there to doubt about receiving the retribution? If thinking that nature does evil, it is thinking that all things are natural.

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然恣意造惡終歸自然。斯乃背無慾而恣欲。違于妙而就粗。如莊周斥仁義。雖防小盜不意大盜揭仁義。以謀其國。本以自然息欲。乃揭自然而為惡。此義可知也。次約天竺諸見空見最強。今寄之以論得失。夫空見為三。一破因不破果破果不破因。二因果俱破不破一切法。三破因果及一切法。一切法即三無為也。第三外道與佛法何異。大論明。大小乘空體析為異。外道亦體析此云何異。外道從邪因緣無因緣。若析若體若畢竟空。佛弟子知從愛因緣。若析若體若畢竟空。有人言。破語非體。今明。中論首尾以破題品。破豈異體邪。故不約此分邪正大小。但依大論析正因緣異外道。體正因緣異小乘。若約邪因緣起空見。亦有三行而多作惡。真觀空人知從愛生善尚不作。豈況惡乎。起空見人于果報財位非其諍處。空是其處。同我空法親友生愛。贊有破空怨仇瞋惱。人不知空慢之如土。空心無畏不存規矩。恣情縱欲破正見威儀凈命。死皆當墮三惡道中。六師云。若有慚愧則墮地獄。若無慚愧不墮地獄。背鲙經屏天雷尿井。逆父慢母劇於行路。乃謂無礙。若親異疏非平等也。自行奸惡復以化人。普共為非失禮如畜。豈有天下容忍此耶。雖謂無礙不敢逆主慢后。自惜其身則于身有礙。是人直髮此是見轉熾盛永不得禪。若得禪已見禪法

多失。發見已禪。多是鬼禪鬼通。能記吉兇又知他心。又廣尋韋陀證成此見。令人信受破世出世善。名啖人狗。若一種不破不名飽足。破一切法見心乃飽。飽名轉熾。內無實行但虛諍計如叫喚求食。執空與有諍。空有相破為嘊喍。自稱譽為嗥吠。破他名揸。立己名掣。又狐疑未決為嘊喍。陵恐於他為嗥吠。如守家狗令他畏故而吠也。此人純自行惡化他有四。一自為惡勸人行善。二自揚行善勸人行惡。三自勸俱惡。四自勸俱善。自惡勸善者。言我能達理于惡無妨。汝是淺行須先習善。化道應先以善引之。若自善勸惡者。言我是化主和光須善。汝是自行正應作惡。自勸俱惡者。俱行實道故。自勸俱善者。俱行權道故。此四雖異。皆以惡為本隨業沉淪。何道可從耶。又空見行善者。空無善惡而須行善。不行善者。毗紐天瞋眾生苦惱。苦惱故成業。業由過去現在受報。以現持戒苦行遮現惡果。則得漏盡。若爾須善故持戒節身。少欲知足粗衣啖草。為空造行而生喜怒。空是瞋愛諍計之處。若得禪發見禪謝見熾。見已得禪乃是鬼禪鬼通。如此空見自行唯一化他有四。例前自行化通即是隨業。隨業升沈何關道也。次執空見不作善惡騰騰平住。雖謂平住稱愛毀憂。以平平自高。當知平平生煩惱處。得禪發見如前。亦通韋陀竊解佛教。莊

【現代漢語翻譯】 現代漢語譯本 多失（過失）。發見已禪（發現已經入禪）。多是鬼禪鬼通（大多是鬼神之禪或鬼神之神通）。能記吉兇又知他心（能夠記住吉兇，又知道他人心中所想）。又廣尋韋陀（又廣泛尋求《吠陀》）證成此見（來證明自己的見解）。令人信受破世出世善（使人相信並接受，從而破壞世間和出世間的善法）。名啖人狗（名為食人狗）。若一種不破不名飽足（如果有一種善法沒有被破壞，就不算滿足）。破一切法見心乃飽（破壞一切法，才能使見解之心感到滿足）。飽名轉熾（滿足就意味著更加熾盛）。內無實行但虛諍計如叫喚求食（內心沒有實際的修行，只是虛假的爭論和計較，就像叫喊著尋求食物）。執空與有諍（執著于空和有而爭論）。空有相破為嘊喍（空和有互相破斥，稱為嘊喍）。自稱譽為嗥吠（自我稱讚，稱為嗥吠）。破他名揸（破壞他人，稱為揸）。立己名掣（樹立自己，稱為掣）。又狐疑未決為嘊喍（又猶豫不決，稱為嘊喍）。陵恐於他為嗥吠（凌駕於他人之上，恐嚇他人，稱為嗥吠）。如守家狗令他畏故而吠也（就像看家狗爲了讓別人害怕而吠叫一樣）。 此人純自行惡化他有四（這種人完全是自己作惡，教化他人也有四種情況）。一自為惡勸人行善（一是自己作惡，卻勸別人行善）。二自揚行善勸人行惡（二是自己宣揚行善，卻勸別人作惡）。三自勸俱惡（三是自己勸別人一起作惡）。四自勸俱善（四是自己勸別人一起行善）。自惡勸善者（自己作惡卻勸別人行善的人）。言我能達理于惡無妨（說我能夠通達真理，作惡也沒有妨礙）。汝是淺行須先習善（你是淺薄的修行者，必須先學習善法）。化道應先以善引之（教化之道應該先用善法來引導）。若自善勸惡者（如果自己行善卻勸別人作惡）。言我是化主和光須善（說我是教化的主人，爲了隨順世俗的光明，必須行善）。汝是自行正應作惡（你是自己修行，正應該作惡）。自勸俱惡者（自己勸別人一起作惡的人）。俱行實道故（因為一起奉行真實的道）。自勸俱善者（自己勸別人一起行善的人）。俱行權道故（因為一起奉行權巧的道）。此四雖異（這四種情況雖然不同）。皆以惡為本隨業沉淪（但都是以惡為根本，隨著業力沉淪）。何道可從耶（哪一種道可以遵循呢）？ 又空見行善者（又持有空見而行善的人）。空無善惡而須行善（認為空性中沒有善惡，但必須行善）。不行善者（如果不修行善）。毗紐天瞋眾生苦惱（毗紐天會嗔怒，眾生會感到苦惱）。苦惱故成業（因為苦惱而造業）。業由過去現在受報（業由過去和現在所造，並承受果報）。以現持戒苦行遮現惡果（用現在持戒和苦行來遮止現在的惡果）。則得漏盡（就能得到漏盡）。若爾須善故持戒節身（如果這樣，因為需要善法，所以持戒節制自身）。少欲知足粗衣啖草（減少慾望，知足常樂，穿著粗布衣服，吃草）。為空造行而生喜怒（爲了空性而造作行為，併產生喜怒）。空是瞋愛諍計之處（空性是嗔恨、愛慾、爭論和計較的地方）。若得禪發見禪謝見熾（如果得到禪定，發現禪定，感謝禪定，見解就會更加熾盛）。見已得禪乃是鬼禪鬼通（認為有了見解才得到禪定，這乃是鬼神之禪或鬼神之神通）。如此空見自行唯一化他有四（如此空見，自己修行只有一種，教化他人有四種）。例前自行化通即是隨業（像前面所說的自己修行和教化他人，都是隨著業力而轉）。隨業升沈何關道也（隨著業力上升或沉淪，與道有什麼關係呢）？ 次執空見不作善惡騰騰平住（其次是執著于空見，不作善也不作惡，好像騰空一樣保持平靜）。雖謂平住稱愛毀憂（雖然說保持平靜，但還是會稱讚喜愛，譭謗憂愁）。以平平自高（以這種平靜來抬高自己）。當知平平生煩惱處（應當知道，這種平靜正是產生煩惱的地方）。得禪發見如前（得到禪定，發現禪定，就像前面所說的一樣）。亦通韋陀竊解佛教（也通曉《吠陀》，竊取佛教的解釋）。莊（莊重）。

【English Translation】 English version 多失 (Duoshi) (faults). 發見已禪 (Fajian yichan) (Discovering already in Dhyana). 多是鬼禪鬼通 (Duoshi guichan guitong) (Mostly ghost Dhyana or ghost supernatural powers). 能記吉兇又知他心 (Nengji jixiong youzhi taxin) (Able to remember good and bad omens and also know others' minds). 又廣尋韋陀 (You guangxun Weituo) (Also widely seeking the Vedas) 證成此見 (zhengcheng cijian) (to prove this view). 令人信受破世出世善 (Lingren xinshou po shichushi shan) (Making people believe and accept, destroying worldly and transcendental goodness). 名啖人狗 (Ming danren gou) (Named 'man-eating dog'). 若一種不破不名飽足 (Ruo yizhong bu po bu ming baozu) (If one kind is not destroyed, it is not called satiated). 破一切法見心乃飽 (Po yiqie fa jianxin nai bao) (Destroying all dharmas, the mind of view is then satiated). 飽名轉熾 (Bao ming zhuan chi) (Satiation means becoming more intense). 內無實行但虛諍計如叫喚求食 (Nei wu shixing dan xu zhengji ru jiaohuan qiu shi) (Inside there is no actual practice, only false disputes and calculations, like shouting for food). 執空與有諍 (Zhi kong yu you zheng) (Clinging to emptiness and existence to argue). 空有相破為嘊喍 (Kong you xiangpo wei ai chai) (Emptiness and existence breaking each other is called 嘊喍 (ai chai)). 自稱譽為嗥吠 (Zi chengyu wei hao fei) (Self-praise is called 嗥吠 (hao fei)). 破他名揸 (Po ta ming zha) (Destroying others is called 揸 (zha)). 立己名掣 (Li ji ming che) (Establishing oneself is called 掣 (che)). 又狐疑未決為嘊喍 (You huyi weijue wei ai chai) (Also being suspicious and undecided is called 嘊喍 (ai chai)). 陵恐於他為嗥吠 (Ling kong yu ta wei hao fei) (Overpowering and frightening others is called 嗥吠 (hao fei)). 如守家狗令他畏故而吠也 (Ru shoujia gou ling ta wei gu er fei ye) (Like a guard dog barking to make others afraid). 此人純自行惡化他有四 (Ci ren chun zixing e hua ta you si) (This person purely practices evil and transforms others in four ways). 一自為惡勸人行善 (Yi zi wei e quanren xingshan) (First, doing evil oneself but advising others to do good). 二自揚行善勸人行惡 (Er zi yang xingshan quanren xinge) (Second, praising oneself for doing good but advising others to do evil). 三自勸俱惡 (San zi quan ju e) (Third, advising oneself and others to do evil together). 四自勸俱善 (Si zi quan ju shan) (Fourth, advising oneself and others to do good together). 自惡勸善者 (Zi e quan shan zhe) (Those who do evil themselves but advise others to do good). 言我能達理于惡無妨 (Yan wo neng da li yu e wufang) (Saying, 'I can understand the truth, so doing evil is no problem'). 汝是淺行須先習善 (Ru shi qianxing xu xian xi shan) (You are shallow practitioners and must first learn good). 化道應先以善引之 (Hua dao ying xian yi shan yin zhi) (The path of transformation should first be guided by good). 若自善勸惡者 (Ruo zi shan quan e zhe) (If one does good oneself but advises others to do evil). 言我是化主和光須善 (Yan wo shi huazhu heguang xu shan) (Saying, 'I am the master of transformation, and to harmonize with the light, I must do good'). 汝是自行正應作惡 (Ru shi zixing zheng ying zuo e) (You are practicing on your own and should do evil). 自勸俱惡者 (Zi quan ju e zhe) (Those who advise themselves and others to do evil together). 俱行實道故 (Ju xing shi dao gu) (Because they practice the real path together). 自勸俱善者 (Zi quan ju shan zhe) (Those who advise themselves and others to do good together). 俱行權道故 (Ju xing quan dao gu) (Because they practice the expedient path together). 此四雖異 (Ci si sui yi) (These four are different). 皆以惡為本隨業沉淪 (Jie yi e wei ben sui ye chenlun) (All take evil as the root and sink into karma). 何道可從耶 (He dao ke cong ye) (Which path can be followed)? 又空見行善者 (You kongjian xingshan zhe) (Also, those who practice good with the view of emptiness). 空無善惡而須行善 (Kong wu shane er xu xingshan) (Thinking that emptiness has no good or evil, but one must do good). 不行善者 (Buxing shan zhe) (Those who do not do good). 毗紐天瞋眾生苦惱 (Piniu tian chen zhongsheng kunao) (Vishnu will be angry, and sentient beings will suffer). 苦惱故成業 (Kunao gu cheng ye) (Suffering creates karma). 業由過去現在受報 (Ye you guoqu xianzai shoubao) (Karma is created by the past and present and receives retribution). 以現持戒苦行遮現惡果 (Yi xian chijie kuxing zhe xian eguo) (Using present precepts and ascetic practices to block present evil results). 則得漏盡 (Ze de loujin) (Then one obtains the exhaustion of outflows). 若爾須善故持戒節身 (Ruo er xu shan gu chijie jieshen) (If so, because good is needed, one upholds precepts and controls the body). 少欲知足粗衣啖草 (Shaoyu zhizu cui yi dan cao) (Having few desires, being content, wearing coarse clothes, and eating grass). 為空造行而生喜怒 (Wei kong zaoxing er sheng xinu) (Creating actions for emptiness and generating joy and anger). 空是瞋愛諍計之處 (Kong shi chen ai zhengji zhi chu) (Emptiness is the place of hatred, love, disputes, and calculations). 若得禪發見禪謝見熾 (Ruo de chan fajian chan xie jian chi) (If one obtains Dhyana, discovers Dhyana, thanks Dhyana, the view will become more intense). 見已得禪乃是鬼禪鬼通 (Jian yi de chan nai shi guichan guitong) (Thinking that one obtains Dhyana after having a view is ghost Dhyana or ghost supernatural powers). 如此空見自行唯一化他有四 (Ruci kongjian zixing weiyi hua ta you si) (Such a view of emptiness, one's own practice is only one, transforming others has four). 例前自行化通即是隨業 (Li qian zixing hua tong ji shi sui ye) (Like the previous self-practice and transformation of others, it is following karma). 隨業升沈何關道也 (Sui ye shenshen heguan dao ye) (Following karma to rise or sink, what does it have to do with the path)? 次執空見不作善惡騰騰平住 (Ci zhi kongjian bu zuo shane tengteng pingzhu) (Next, clinging to the view of emptiness, not doing good or evil, staying level and still). 雖謂平住稱愛毀憂 (Sui wei pingzhu cheng ai hui you) (Although saying to stay level and still, one still praises love, slanders, and worries). 以平平自高 (Yi pingping zigao) (Using this levelness to elevate oneself). 當知平平生煩惱處 (Dangzhi pingping sheng fannao chu) (One should know that this levelness is the place where afflictions arise). 得禪發見如前 (De chan fajian ru qian) (Obtaining Dhyana and discovering the view is like before). 亦通韋陀竊解佛教 (Yi tong Weituo qiejie Fojiao) (Also understanding the Vedas and stealing explanations of Buddhism). 莊 (Zhuang) (Solemn).

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嚴無記嘊喍叫喚。無量結使從無記生。自行唯一化他亦四。若不發禪業牽惡道。若發禪隨禪受生。若此業未熟先世諸業強者先牽。當知諸見未能伏惑。云何惑斷耶。亦有亦無等得失之相。準此可知。

摩訶止觀卷第十(上)

摩訶止觀卷第十(下)

隋天臺智者大師說

門人灌頂記

次明內邪得失者。三藏四門本為入理而執成戲論。發見獲禪兼通經籍。若以此門自執只應生善。既與見相應還起三行。其行善者專為諸有而造果報。取著有門而生愛恚。勝者墮慢坑負者墮憂獄。生煩惱處。有門還閉不得解脫。行惡行者執有為是。餘者皆非。為此有門無惡不作。邪鬼入心唯長眾非。九十六道三順佛法。故有阿毗曇道修多羅道。但五百羅漢於此有門得出。豈應是邪。今人僻取鬼則入心。故稱阿毗曇鬼。或從見入或從禪入。自行有一化人亦四。一門既爾三門亦然。若通別圓等各有四門生見。一見亦具三行。行善者可知。行惡者。執大乘中貪慾即是道。三毒中具一切佛法。如此實語本滅煩惱。而僻取著還生結業。稱毀憂愛欺慢嘊喍競于名利。自行則一化他有四。既非無漏無明潤業。業力牽生何所不至。不能細說準前可知。如是等見違于聖道。又能生長種種罪過。其不識者執謂是道。設知是見隨見而

【現代漢語翻譯】 現代漢語譯本 嚴無記嘊喍叫喚（無記狀態下的喧鬧）。無量結使（煩惱的束縛）從無記生。自己修行只有一種方式，教化他人則有四種方式。如果不修習禪定，就會被業力牽引到惡道。如果修習禪定，就會隨著禪定的層次而受生。如果這種業力尚未成熟，那麼前世諸業中力量強大的會先牽引。應當知道，各種見解還未能降伏迷惑。如何才能斷除迷惑呢？對於『亦有亦無』等得失的執著，可以參照以上內容來理解。

《摩訶止觀》卷第十(上)

《摩訶止觀》卷第十(下)

隋朝天臺智者大師說

門人灌頂記錄

接下來闡明內在邪見的得失。三藏（經、律、論）、四門（四種修行方法）本來是爲了進入真理，但如果執著於它們，就會變成戲論。即使能夠啓發智慧、獲得禪定，並且精通經書典籍，如果執著于這些法門，也只能產生善業。既然與邪見相應，還會產生三種行為（身、口、意）。行善的人，專門爲了在諸有（三有：欲有、色有、無色有）中獲得果報而造業，執著于『有』的法門，從而產生貪愛和嗔恚。勝者會墮入驕慢的陷阱，敗者會墮入憂愁的地獄，最終在煩惱中輪迴。『有』的法門反而封閉了自己，無法得到解脫。行惡行的人，執著于『有』才是真理，其餘的都是錯誤的。爲了這個『有』的法門，無惡不作。邪鬼進入內心，只會增長各種錯誤。九十六種外道中有三種是順應佛法的，所以有阿毗曇道（論藏之道）和修多羅道（經藏之道）。但是，只有五百羅漢通過這個『有』的法門得以解脫，難道應該稱之為邪見嗎？現在的人如果偏執地採取，鬼就會進入內心，所以稱之為阿毗曇鬼。或者從見解進入，或者從禪定進入。自己修行只有一種方式，教化他人則有四種方式。一個法門既然如此，三個法門也是一樣。如果通教、別教、圓教等各有四門而產生邪見，一種邪見也具備三種行為。行善的情況可以理解。行惡的情況是，執著于大乘佛法中，認為貪慾就是道，三毒（貪、嗔、癡）中具備一切佛法。如此真實的言語本來是爲了滅除煩惱，但是如果偏執地執著，反而會產生結縛和業力。稱讚或詆譭，憂愁或愛戀，欺騙或傲慢，喧鬧叫喚，爭奪名利。自己修行只有一種方式，教化他人則有四種方式。既然不是無漏的智慧，無明就會滋潤業力，業力牽引受生，什麼地方不能到達呢？不能詳細說明，可以參照前面的內容來理解。像這樣的見解違背了聖道，又會增長種種罪過。那些不認識的人，執著地認為這是道。即使知道是邪見，也會隨順邪見而行。

【English Translation】 English version Unmindful chattering and clamoring. Innumerable fetters (Kleshas) arise from the unmindful. Self-cultivation has only one way, while teaching others has four. If one does not cultivate Dhyana (meditative absorption), one will be drawn to evil paths by Karma. If one cultivates Dhyana, one will be reborn according to the level of Dhyana. If this Karma has not yet matured, the strongest of the previous lives' Karmas will pull first. It should be known that various views have not yet subdued delusion. How can delusion be cut off? Attachment to 'existence' and 'non-existence,' and other aspects of gain and loss, can be understood by referring to the above.

Mahā-śamatha-vipassanā, Scroll 10 (Part 1)

Mahā-śamatha-vipassanā, Scroll 10 (Part 2)

Said by Great Master Zhiyi of the Tiantai School of the Sui Dynasty

Recorded by disciple Guanding

Next, clarifying the gains and losses of internal wrong views. The Three Pitakas (Sūtra, Vinaya, Abhidharma) and the Four Gates (four methods of practice) were originally for entering into truth, but if one clings to them, they become mere intellectual games. Even if one can inspire wisdom, attain Dhyana, and be well-versed in scriptures, if one clings to these Dharma gates, one can only generate good Karma. Since it corresponds to wrong views, it will also produce three actions (body, speech, and mind). Those who perform good deeds are solely creating karmic rewards for existence in the Three Realms (Desire Realm, Form Realm, Formless Realm), clinging to the gate of 'existence,' thereby generating attachment and aversion. The victor will fall into the pit of arrogance, and the defeated will fall into the prison of sorrow, ultimately revolving in afflictions. The gate of 'existence' closes oneself off and prevents liberation. Those who perform evil deeds cling to 'existence' as truth, and regard the rest as false. For the sake of this gate of 'existence,' they commit all kinds of evil. Evil spirits enter the mind, only increasing various errors. Among the ninety-six non-Buddhist paths, three are in accordance with the Buddha-dharma, so there are the Abhidharma path (the path of the Abhidharma Pitaka) and the Sūtra path (the path of the Sūtra Pitaka). However, only five hundred Arhats were liberated through this gate of 'existence,' should it be called a wrong view? If people now take it perversely, ghosts will enter their minds, so it is called the Abhidharma ghost. One enters either from views or from Dhyana. Self-cultivation has only one way, while teaching others has four. Since one Dharma gate is like this, the three Dharma gates are also the same. If the shared teaching, the distinct teaching, and the perfect teaching each have four gates that generate wrong views, one wrong view also possesses three actions. The situation of performing good deeds can be understood. The situation of performing evil deeds is that one clings to the Mahayana Dharma, thinking that greed is the path, and that the three poisons (greed, hatred, and delusion) contain all the Buddha-dharma. Such truthful words were originally for extinguishing afflictions, but if one clings to them perversely, they will generate fetters and Karma. Praising or slandering, sorrowing or loving, deceiving or being arrogant, chattering and clamoring, competing for fame and profit. Self-cultivation has only one way, while teaching others has four. Since it is not un-leaked wisdom, ignorance will nourish Karma, and Karma will pull one into rebirth, where can one not reach? It cannot be explained in detail, one can refer to the previous content to understand. Such views are contrary to the holy path and will increase various faults. Those who do not recognize them cling to them, thinking they are the path. Even if they know they are wrong views, they will follow them.

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行以自埋沒。豈能于見動不動而修道品。略言見發生諸過失也。二明並決真偽者。一就所起法並決。二就所依法並決。今通從外外道四句。乃至圓四門外道見通韋陀乃至圓門三念處三解脫。名數是同。所起見罪繫縛無異。譬如金鐵二鎖。又從外道四句。乃至圓門四見。名雖清美。所起煩惱體是污穢。譬如玉鼠二璞。又從外道四句。乃至圓門四見雖同研煉有成不成。譬如牛驢二乳。又從外道四見。乃至圓門四見有害不害。譬如迦羅鎮頭二果。所計神我乃是縛法非自在我。各執己是余為妄語。互相是非何關如實。自謂真道翻開有路。望得涅槃方沉生死。自言諦當終成邪僻。愛處生愛。瞋處生瞋。雖起慈悲愛見悲耳。雖安涂割乃生滅強忍。雖一切智世情推度。雖得神通根本變化有漏變化。所讀韋陀世智所說。非陀羅尼力非法界流。雖斷鈍使如步屈蟲。世醫所治差已更發。八十八使集海浩然。三界生死苦輪無際。沉著有漏永無出期。皆是諸見幻偽。豈可為真實之道也。二約所依法異者。一切諸見各依其法。三外外道是有漏人。發有漏法以有漏心著于著法。著法著心體是諍競。非但因時捉頭拔髮。發諸見已謂是涅槃。執成見猛毒增斗盛。所依之法非真所發之見亦是偽也。此雖邪法若密得意以邪相入正相。如華飛葉動藉少因緣尚證

支佛。何況世間舊法。然支佛雖正華葉終非正教。外外道密悟。而其法門但通諸見。非正法也。皆由著心著于著法因果俱鬥。斷奠是邪法生邪見也。若三藏四門是出世聖人得出世法。體是清凈滅煩惱處。非唯佛經是正法。五百所申亦能得道。妙勝定云。佛去世后一百年。十萬人出家九萬人得道。二百年時十萬人出家。一萬人得道。當知以無著心不著無著法。發心真正覺悟無常。唸唸生滅朝不保夕。志求出要不封門生染而起戲論。譬如有人慾速見王。受賜拜職從四門入。何暇盤停諍計好醜。知門是通途不須諍計。如藥為治病不應分別。速出火宅盡諸苦際。真明發時證究竟道畢竟無諍。無諍則無業無業則無生死。但有道滅心地坦然。因果俱無斗諍俱滅。唯有正見無邪見也。複次四門雖是正法。若以著心著此四門。則生邪見。見四門異。于修因時多起斗諍。譬如有人久住城門。分別瓦木評薄精粗。謂南是北非東巧西拙。自作稽留不肯前進非門過也。著者亦爾。分別名相廣知煩惱多誦道品。要名聚眾媒炫求達。打自大鼓豎我慢幢。誇耀於他互生斗諍。捉頭拔髮。八十八使瞋愛浩然。皆由著心於正法門而生邪見。所起煩惱與外外道更無有異。論所計法天懸地殊。方等云。種種問橋智者所呵。人亦如是。為學道故修此四門。三十餘

【現代漢語翻譯】 現代漢語譯本： 『支佛』（Pratyekabuddha，緣覺）。更何況世間的舊有法門呢？然而，即使『支佛』的教法看似正統，但終究不是真正的佛教教義。那些外道通過秘密的方式領悟，但他們的法門只觸及各種見解，並非真正的佛法。這都是因為執著於心，執著於法，導致因果相互衝突。斷定這些是邪法，就會產生邪見。如果說『三藏』（Tripitaka，佛教經典的總稱）和『四門』（四種修行方法或途徑）是出世的聖人獲得出世之法，其本質是清凈，能夠滅除煩惱的地方。那麼，不僅僅是佛經才是正法，五百位聖賢所闡述的教義也能使人得道。『妙勝定』（一種禪定）中說：佛陀去世后一百年，十萬人出家，九萬人得道；二百年時，十萬人出家，一萬人得道。應當明白，以不執著的心，不執著于無執著的法，真心實意地覺悟到世事無常，唸唸生滅，朝不保夕，立志尋求出離之道，不封閉門戶，不因外境而生染著，從而引發無謂的爭論。譬如有人想要迅速見到國王，接受賞賜和官職，就應該從四個城門進入，哪裡有時間停下來爭論計較好壞呢？知道城門是通往目的地的通道，就不需要爭論計較。如同藥物是爲了治療疾病，不應該分別好壞。迅速離開火宅（比喻充滿煩惱的世間），了結一切痛苦的根源。當真正的智慧光明生起時，就能證得究竟之道，最終達到沒有爭論的境界。沒有爭論就沒有業力，沒有業力就沒有生死輪迴，只有道滅，心地坦然。因果俱無，鬥爭也隨之滅盡，唯有正見，沒有邪見。 再次強調，『四門』雖然是正法，但如果以執著的心去執著這『四門』，就會產生邪見，認為『四門』之間存在差異，在修行時容易產生爭鬥。譬如有人長期住在城門，分別瓦片的材質，木頭的優劣，評論薄厚精粗，說南邊的門好，北邊的門不好，東邊的門巧，西邊的門拙，自己製造障礙，不肯前進，這不是城門的過錯。執著的人也是如此，分別名相，廣泛瞭解煩惱，大量背誦『道品』（佛教修行綱要），爲了博取名聲，聚集大眾，炫耀自己，以求顯達，敲打著自大的鼓，豎立起我慢的旗幟，向他人誇耀，互相產生爭鬥，甚至捉頭拔髮。八十八使（八十八種煩惱）的嗔恨和愛慾浩浩蕩蕩，這都是因為執著于正法之門而產生了邪見。所產生的煩惱與外道沒有任何區別。《方等經》（大乘經典）中說：種種提問，智者所呵斥。人也是如此，爲了學道而修習這『四門』，三十餘年...

【English Translation】 English version: 『Pratyekabuddha』 (Solitary Buddha). What about the old methods of the world? However, although the teachings of 『Pratyekabuddha』 may seem orthodox, they are ultimately not the true teachings of Buddhism. Those heretics realize through secret means, but their teachings only touch on various views and are not the true Dharma. This is all because of attachment to the mind and attachment to the Dharma, which leads to conflicts between cause and effect. Determining these as evil dharmas will produce wrong views. If the 『Tripitaka』 (the general term for Buddhist scriptures) and the 『Four Doors』 (four methods or paths of practice) are where the world-transcending saints obtain the world-transcending Dharma, its essence is purity, which can eliminate troubles. Then, not only the Buddhist scriptures are the true Dharma, but also the teachings expounded by the five hundred sages can enable people to attain enlightenment. 『Wondrous Victory Samadhi』 (a kind of meditation) says: One hundred years after the Buddha's passing, 100,000 people left home, and 90,000 people attained enlightenment; two hundred years later, 100,000 people left home, and 10,000 people attained enlightenment. It should be understood that with a non-attached mind, not attached to the Dharma of non-attachment, sincerely realize the impermanence of the world, the arising and ceasing of thoughts, not guaranteeing the evening in the morning, determined to seek the path of liberation, not closing the door, not being stained by external environment, thus causing unnecessary arguments. For example, if someone wants to see the king quickly, receive rewards and official positions, they should enter from the four city gates. Where is the time to stop and argue about good or bad? Knowing that the city gate is the path to the destination, there is no need to argue. Just as medicine is for treating diseases, one should not distinguish between good and bad. Quickly leave the burning house (a metaphor for the world full of troubles) and end the root of all suffering. When the true light of wisdom arises, one can attain the ultimate path and finally reach a state of no contention. Without contention, there is no karma, and without karma, there is no cycle of birth and death. There is only the extinction of the path, and the mind is at ease. Cause and effect are both gone, and struggles are also extinguished. There is only right view, and no wrong view. To reiterate, although the 『Four Doors』 are the true Dharma, if one clings to these 『Four Doors』 with an attached mind, wrong views will arise, thinking that there are differences between the 『Four Doors』, and it is easy to cause disputes during practice. For example, someone lives in the city gate for a long time, distinguishing the material of the tiles, the quality of the wood, commenting on the thickness and fineness, saying that the south gate is good, the north gate is not good, the east gate is skillful, and the west gate is clumsy, creating obstacles for themselves and refusing to move forward. This is not the fault of the city gate. Those who are attached are also like this, distinguishing names and forms, widely understanding troubles, reciting a large number of 『Bodhipaksika-dharmas』 (the outlines of Buddhist practice), in order to gain fame, gather the masses, show off themselves, in order to seek advancement, beating the drums of arrogance, erecting the flags of pride, boasting to others, causing mutual struggles, even grabbing heads and pulling hair. The anger and desire of the eighty-eight bonds (eighty-eight kinds of afflictions) are vast, all because of attachment to the gate of the true Dharma, which produces wrong views. The troubles that arise are no different from those of heretics. The 『Vimalakirti Sutra』 (Mahayana classic) says: Various questions are rebuked by the wise. People are also like this, practicing these 『Four Doors』 for the sake of learning the Way, for more than thirty years...

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年分別一門尚未明瞭。功夫才著年已老矣。無三種味空生空死唐棄一期。如彼問橋有何利益。此由著心著無著法而起邪見也。次通教四門體是正法。近通化城前曲此直。巧拙雖殊通處無別。如天門直華余門曲陋。不住二門俱得通進。若數瓦木二俱遲壅。若不稽滯法門若因若果俱無諍著。是名無著心。不著無著法不生邪見也。複次若以著心著此直門亦生邪見。或為名為眾為勝為利分別門相。瞋愛慢結因此得生。譬如以毒內良藥中。安得不死。以見著毒入正法中。增長苦集非如來咎。利根外道以邪相入正相。令著無著成佛弟子。鈍根內道以正相入邪。令無著有著成邪弟子。豈不悲哉。別圓四門巧拙利鈍俱通究竟涅槃。因不住著果無斗諍。若封門起見則生煩惱與漚樓佉等。以此而觀如明眼人臨于涇渭。豈容迷名而不識清濁也。略明見發則有五番。一番有四。則有二十門。一門有七。合一百四十見法不同。廣論無量。皆藉因緣而得開發。良以通修止故諸禪得發。通修觀故諸見得發。通修之緣乃由止觀。而根本別因必由前世。或在外外道中學。或為佛弟子大小乘中學。或因聞法相曾發諸見。或因坐禪發此諸見。隔生廢忘解不現前。今修靜心。或聞經論熏其宿業見法還生。先世熟者今則易發。先世生澀今則難發。隔生遠則難近則易

【現代漢語翻譯】 現代漢語譯本 一年分別研究一門學問，尚未完全明白，功夫還沒做好，年紀已經老了。這樣白白地生，又白白地死，就好像錯過了寶貴的一生。如同詢問橋樑有什麼用處一樣，毫無意義。這都是由於執著于有、執著于無，以及執著于無著之法而產生的邪見。 其次，通教的四門，其本體就是正法。就像到達化城的路，之前的路程是彎曲的，而這裡是筆直的。雖然方法巧妙與否不同，但到達的地方沒有區別。如同通往天門的道路是筆直的，而其他門路則彎曲簡陋。不住著于任何一門，都能通達前進。如果執著于瓦片、木頭等細枝末節，反而會遲緩阻塞。如果不滯留在任何法門上，無論是因還是果，都不會產生爭執和執著。這叫做無著心。不執著于無著，就不會產生邪見。再次，如果以執著的心執著于這筆直的門路，也會產生邪見。或者爲了名聲，或者爲了大眾，或者爲了勝利，或者爲了利益，而分別門路的好壞，貪婪、嗔恨、傲慢等煩惱就會因此而生。譬如在良藥中放入毒藥，怎麼可能不死呢？用邪見之毒進入正法之中，增長苦惱的根源，這不是如來的過錯。聰明的利根外道，用邪相進入正相，使人執著于無著，反而成了佛的弟子。愚鈍的鈍根內道，用正相進入邪相，使原本無著的人反而產生了執著，成了邪弟子。這難道不可悲嗎？ 別教和圓教的四門，無論巧妙與否，利根還是鈍根，都能通往究竟涅槃。因為不住著，所以結果沒有鬥爭。如果封閉門戶，產生門戶之見，就會產生煩惱，就像漚樓佉（Ulukha，印度六大外道之一）等人一樣。以此來看，就像明眼人面對涇水和渭水，怎麼會分辨不清清濁呢？ 簡略地說，見解的產生有五種情況，每種情況有四種，總共有二十種門路。每種門路有七種，總共有一百四十種見解法門的不同。如果廣論，則有無量種。這些都是憑藉因緣而得以開發的。這是因為通過通修止，各種禪定得以產生；通過通修觀，各種見解得以產生。通修的因緣在於止觀，而根本的差別則在於前世。或者在外道中學習，或者作為佛弟子在大乘或小乘中學習，或者因為聽聞佛法而曾產生各種見解，或者因為坐禪而產生這些見解。因為隔世遺忘，所以過去的理解沒有顯現。現在修習靜心，或者聽聞經論，熏習過去的業力，見解法門又重新產生。前世熟悉的，今生就容易產生；前世生疏的，今生就難以產生。隔世久遠的就難以產生，隔世近的就容易產生。

【English Translation】 English version Having spent a year studying one discipline, I still haven't fully understood it. Before my skills are honed, I'm already old. Thus, one is born and dies in vain, missing a precious lifetime. It's as pointless as asking what benefit a bridge provides. This arises from clinging to existence, non-existence, and the 'no-clinging' dharma, leading to wrong views. Furthermore, the four gates of the Shared Teaching (通教, Tong Jiao) are, in essence, the Right Dharma. Like the road to the Transformation City (化城, Hua Cheng), the earlier part is winding, while this part is straight. Though the skillfulness may differ, the destination is the same. It's like the gate to Heaven (天門, Tian Men) being straight, while other gates are winding and crude. Without dwelling on any particular gate, one can progress. Clinging to details like tiles and wood only causes delay and obstruction. If one doesn't get bogged down in any dharma, whether cause or effect, there will be no disputes or attachments. This is called 'no-clinging mind'. Not clinging to 'no-clinging' prevents wrong views. Again, if one clings to this straight gate with an attached mind, wrong views will arise. Or, for the sake of fame, the masses, victory, or profit, one discriminates between the qualities of the gates, and greed, hatred, and arrogance will arise. It's like putting poison in good medicine; how can one not die? Introducing the poison of wrong views into the Right Dharma increases the roots of suffering; this is not the Tathagata's fault. Sharp-witted heretics enter the Right Appearance with wrong appearances, causing attachment to 'no-clinging' and becoming disciples of the Buddha. Dull-witted internal practitioners enter the wrong appearance with the Right Appearance, causing attachment to 'no-clinging' and becoming heretical disciples. Isn't this lamentable? The four gates of the Distinct Teaching (別教, Bie Jiao) and Perfect Teaching (圓教, Yuan Jiao), whether skillful or not, whether sharp-witted or dull-witted, all lead to ultimate Nirvana. Because there is no clinging, there is no strife in the result. If one closes the gate and creates sectarian views, afflictions will arise, like those of Ulukha (漚樓佉, one of the six major heretical teachers of India) and others. Looking at it this way, it's like a clear-eyed person facing the Jing and Wei rivers; how could they fail to distinguish between clarity and turbidity? Briefly, the arising of views has five aspects, each with four, totaling twenty gates. Each gate has seven, totaling one hundred and forty different dharma views. Broadly speaking, there are countless. These are all developed through conditions. This is because through the common practice of cessation (止, Zhi), various samadhis arise; through the common practice of contemplation (觀, Guan), various views arise. The condition for common practice lies in cessation and contemplation, while the fundamental difference lies in past lives. Either one studied in externalist schools, or as a Buddhist disciple in the Mahayana or Hinayana, or because of hearing the Dharma, one developed various views, or because of sitting in meditation, these views arose. Because of being forgotten across lifetimes, past understanding doesn't manifest. Now, practicing quietude, or hearing sutras and treatises, the karmic force of past actions is熏習 (xunxi, perfumed), and the dharma views arise again. What was familiar in the past is easily developed now; what was unfamiliar in the past is difficult to develop now. What is distant across lifetimes is difficult to develop; what is near is easy to develop.

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。若外外見熟近則前發。內見熟近則先現。神通韋陀既是事相。隔生易忘難發。見是慧性難忘易發。如人久別憶名忘面。事理難易亦復如是。若前世外有鬼緣。鬼則加之發鬼禪鬼見。外有聖緣。聖人加之發正禪見也。複次若先未識諸見過患。于見生怖匆匆急斷。今識其邪相慎莫卒斷。但恣其成就作助道力必有巨益。如腹有蠱當養寸白后瀉干珠。所以然者。世間癡人頑同牛馬。徒雷震法音溢敷錦繡。于其聞見無益。耽著五欲如患蠱者。若發諸見見啖鈍使喻之寸白。見慧與正觀相鄰聞法易悟。如彼珠湯。為是義故須養見研心前驅開導。若入二乘則動見修道品。若入大乘不動見修道品。對寇破賊然後勛成。是為養外見以為侍者。若發三藏拙四門見。通巧四門見。見雖是障助道亦深。若福德法昇天甚易取道則難。見是慧性。沉淪亦易悟道甚疾。大論云。三惡亦有得道人少故不說。白人黑黡不名黑人耳。既知是見惑不得起恣其分別。如諸外道先有見心。被佛化時如快馬見鞭影即便得悟。若無見者萬斧不斷。如為牛馬說法。不相領解。㺐獠全未解語若為論玄。故佛于其人則不出世。分形散質為師為友導其見法。佛日初出。權者引實聞法即悟。法華云密遣二人者。約法論方便之二教。約人是權同二乘。眾聖屈曲尚教其見。今得見發豈

【現代漢語翻譯】 現代漢語譯本：如果對外境的熟悉和親近先於內心，那麼對外境的執著就會先產生。如果對內心的熟悉和親近先於外境，那麼內在的覺察就會先顯現。神通和韋陀（護法神）都屬於事相，容易因為隔世而遺忘，難以生起。而見地是智慧的本性，難以遺忘，容易生起。就像人很久不見，只能回憶起名字卻忘記了面容一樣。事相和道理的難易程度也是如此。

如果前世與外道的鬼神有緣分，鬼神就會加持他，使他產生鬼禪或鬼見。如果與聖人有緣分，聖人就會加持他，使他產生正禪或正見。此外，如果之前沒有認識到各種見解的過患，因此對見解的產生感到恐懼，匆忙地想要斷除它，那麼現在認識到這些邪見的表象后，就不要急於斷除。可以放任它成就，作為助道的助力，必定會有巨大的益處。就像肚子里有寄生蟲，應當先餵養寸白蟲，然後再瀉出干珠一樣。之所以要這樣做，是因為世間的愚癡之人，頑固得如同牛馬，即使雷鳴般的佛法之音響徹，錦繡般的經文鋪陳，對他們的聽聞和見解也沒有益處。他們沉溺於五欲，就像患有蠱毒的人一樣。如果生起各種見解，這些見解就像寸白蟲一樣，能夠吞噬遲鈍的煩惱。見解的智慧與正確的觀見相鄰近，聽聞佛法就容易領悟，就像用珠湯來治療蠱毒一樣。爲了這個緣故，需要培養見解，磨練心性，作為前驅來開導。如果進入二乘，就會運用見解來修習道品。如果進入大乘，就不會運用見解來修習道品。就像與敵人交戰，戰勝敵人後才能建立功勛一樣。這就是培養外見作為侍者的意義。

如果生起三藏的拙四門見，或者通巧四門見，雖然見解是障礙，但助道的功用也很深。如果修習福德，昇天很容易，但證道則很難。見地是智慧的本性，雖然容易沉淪，但悟道也很快。大論中說，三惡道中也有能夠得道的人，只是很少，所以不說。就像白人身上有黑痣，不能因此就稱他為黑人一樣。既然知道是見惑，就不要放縱它，任其分別。就像那些外道，先有見解之心，被佛陀教化時，就像快馬見到鞭子的影子一樣，立刻就能領悟。如果沒有見解，即使用萬把斧頭也無法砍斷，就像為牛馬說法一樣，它們無法理解。對於那些完全不理解語言的㺐獠人，如果為他們講論玄妙的道理，他們也不會明白。所以佛陀對於這樣的人就不會出世，而是分身散體，作為老師和朋友，引導他們認識見解之法。佛日初出，權教的人引導實教的人，聽聞佛法就能立刻領悟。《法華經》中說『秘密派遣二人』，從法上來說，是指方便和真實二教，從人上來說，是指權教等同於二乘。眾聖尚且委曲地教導他們認識見解，現在能夠生起見解，難道

【English Translation】 English version: If familiarity and closeness to external objects precede the inner mind, then attachment to external objects will arise first. If familiarity and closeness to the inner mind precede external objects, then inner awareness will manifest first. Superpowers (神通, Shéntōng) and Weituo (韋陀, Wéituó, a Dharma protector) both belong to phenomena (事相, shìxiàng), which are easily forgotten due to reincarnation and difficult to arise. However, views (見, jiàn) are the nature of wisdom, difficult to forget, and easy to arise. It's like when people haven't seen each other for a long time, they can only remember the name but forget the face. The difficulty of phenomena and principles is also like this.

If in a previous life there was an affinity with external demonic entities, the demons will bless him, causing him to develop demonic meditation (鬼禪, guǐ chán) or demonic views (鬼見, guǐ jiàn). If there is an affinity with sages, the sages will bless him, causing him to develop correct meditation or correct views. Furthermore, if one has not previously recognized the faults of various views and is therefore afraid of the arising of views, hastily wanting to cut them off, then now, after recognizing the appearance of these wrong views, do not rush to cut them off. You can allow it to develop, using it as an aid to the path, which will surely bring great benefits. It's like having parasites in the stomach, you should first feed the tapeworms (寸白, cùn bái), and then expel the dried pearls (干珠, gān zhū). The reason for doing this is that the foolish people in the world are as stubborn as oxen and horses. Even if the thunderous sound of the Dharma resounds and the brocade-like scriptures are displayed, it is of no benefit to their hearing and seeing. They are addicted to the five desires, just like those suffering from gu poisoning. If various views arise, these views, like tapeworms, can devour dull afflictions. The wisdom of views is close to correct insight, and it is easy to understand the Dharma when hearing it, just like using pearl soup to treat gu poisoning. For this reason, it is necessary to cultivate views, temper the mind, and use them as a vanguard to guide. If entering the Two Vehicles, one will use views to cultivate the factors of the path. If entering the Great Vehicle, one will not use views to cultivate the factors of the path. It's like fighting against enemies, and only after defeating the enemies can one establish merit. This is the meaning of cultivating external views as attendants.

If one develops the clumsy four-door views of the Three Pitakas, or the skillful four-door views, although views are obstacles, their function in aiding the path is also profound. If one cultivates merit and virtue, it is very easy to ascend to heaven, but it is difficult to attain the path. Views are the nature of wisdom, although it is easy to sink, it is also quick to awaken to the path. The Great Treatise says that there are also people in the three evil realms who can attain the path, but it is rare, so it is not mentioned. Just like a white person with black moles, you cannot call him a black person because of that. Since you know it is the delusion of views, do not indulge it, allowing it to discriminate. Just like those externalists, who first have the mind of views, when being transformed by the Buddha, they are like fast horses seeing the shadow of the whip, and they can immediately awaken. If there are no views, even with ten thousand axes, it cannot be cut off, just like preaching the Dharma to oxen and horses, they cannot understand. For those 㺐獠 people who do not understand language at all, if you discuss profound principles with them, they will not understand. Therefore, the Buddha will not appear in the world for such people, but will transform his body, acting as a teacher and friend, guiding them to recognize the Dharma of views. When the sun of the Buddha first rises, those of the provisional teachings guide those of the real teachings, and they can immediately understand the Dharma upon hearing it. The Lotus Sutra says 'secretly dispatching two people', in terms of the Dharma, it refers to the expedient and real two teachings, in terms of people, it refers to the provisional teachings being equal to the Two Vehicles. Even the saints condescendingly teach them to recognize views, now that they can develop views, how can

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可遽除。若先世修別圓八門未斷通惑。此見若發過同三外。若先世已破通惑。未悟別理或同二乘。前見尚養況此見耶。凈名取二乘過邊撥屬外道。又取助邊使之為侍。進退解之勿一向也。今生修道見心發者真理可期。見若未發聖境難會。

○第四約見修止觀者。如上通論得見不同。則一百四十種。若別就內邪則有一百一十二種。若作宗明義凡有幾宗。十地中攝數論等分別見相。為同爲異。邪正途轍優降幾何。若解此意知不相關。其不解者知復奈何。夫佛法兩說一攝二折。如安樂行不稱長短是攝義。大經執持刀仗乃至斬首是折義。雖與奪殊途俱令利益。若諸見流轉須斷令盡。若助練神明迴心入正皆可攝受。約多種人說上諸見。無有一人併發之者。設使皆發會相吞啖惟一事實。約一一見各作法門。巧示言方經九十日。束一一見同一觀門。具一切法亦不可盡多一自在。今且約一見眾多亦然。諸見之中空能壞一切。一切不能壞空引人甚利。今當先觀空見例為十意。思議境者。空見出生十法界法。胡瓜非熱能為病因。空非十界能作因緣。成論云。剎那邊見心起即是不善。毗曇明。剎那邊見心起。不當善惡名為無記。因等起心。一切善惡因之而起。今此空見亦有二義。若別觀者。如因等起十法界因之而生。所以者何。昔未空

見未曾為行。今發空見即有三行。如前說。由空造惡者行無礙法。上不見經佛敬田可尊。下不見親恩之德。習裸畜法斷滅世間出世等善。闡提雖惡尚存憐愛之善。空見永無純三品惡。逆害傷毀即地獄界。無慚無愧即畜生界。慳貪破齋不凈自活即餓鬼界。破齋故常饑。不凈故啖穢。因空行善者。持戒苦行莊嚴十善三業淳熟即三善道界。又髮根本即色界。又因空生聲聞者。若謂空者其實不識空中四諦。所以者何。若證法性是空是凈。虛妄空見必依果報。果報是污穢色。大品云。色若常無常等皆依於色。受納空是餘者則非。取空像貌異於有法。緣空起三行分別空心勝於余法。是名五陰。空塵對意即是二入。更加意識。即是三界。界入陰等即是苦諦。空見是瞋處愛處慢處。有見弱者則揸破有法。掣理就空疑不得起。若揸不破掣不來則嘊喍生疑。又今雖無疑后當大疑。何以故。若空是理應與聖等。既不等者安得不疑。是誰計空計空者我。我實非空空亦非我。因空生我。謂我行我解讚我毀我。著此空邊不可舍離。謂因空道望通涅槃。則以空為戒。非雞狗等非因計因。是因盜戒取。計空為空實非理空非果計果。是果盜見取。空見偏僻即是邪見。如是十使從空而生。欲苦下具十。集下有七除身邊戒取。道下有八除身邊。滅下有七除身邊

【現代漢語翻譯】 現代漢語譯本： 『見未曾為行』，意思是說，如果還沒有正確的見解，就不會有正確的行為。現在如果產生了空見，就會有三種錯誤的行為，就像前面所說的那樣。由於執著于空見而作惡的人，他們的行為會毫無顧忌。他們向上看不到經典、佛陀和值得尊敬的福田，向下看不到父母的恩德。他們會學習裸體外道和畜生的行為，斷滅世間和出世間的一切善行。即使是闡提（icchantika，斷善根者）這樣的人，雖然邪惡，還存在憐憫和慈愛這樣的善念，但是持有空見的人永遠不會有，只有純粹的三品惡行。違逆、傷害和毀壞他人，就是地獄的境界；沒有慚愧之心，就是畜生的境界；慳吝貪婪、破壞齋戒、用不清凈的方式謀生，就是餓鬼的境界。因為破壞齋戒，所以常常感到飢餓；因為不清凈，所以吃污穢的東西。因為執著于空見而行善的人，如果能持戒、苦行，用十善來莊嚴自己，身口意三業都純熟，就能進入三善道的境界。 又，產生根本煩惱的根源在於**（此處原文不完整，無法翻譯）。又，因為執著于空見而產生聲聞乘的修行者，如果認為空就是一切，實際上是不認識空中的四諦（cattya，四聖諦）。為什麼這麼說呢？如果證悟的法性是空性，那麼這種空性是清凈的。虛妄的空見必然會依賴於果報。果報是污穢的色法。《大品般若經》中說，色法無論是常還是無常，等等，都依賴於色法。接受空性，其餘的就不能接受。取空的形象和外貌，就不同於有法。緣于空而生起三種行為，分別空的心勝過其餘的法，這就是所謂的五陰（pañca-khandha）。空塵對意根，就是二入。再加上意識，就是三界（trayo dhātavaḥ）。界、入、陰等等，就是苦諦（duḥkha-satya）。空見是嗔恚、貪愛和傲慢的處所。有見薄弱的人，就會試圖打破有法，牽強附會地歸於空，這樣疑惑就無法產生。如果打破不了有法，牽強附會不來，就會產生懷疑。而且，現在即使沒有懷疑，以後也會產生大的懷疑。為什麼呢？如果空是真理，就應該與聖人相等。既然不相等，怎麼能不懷疑呢？是誰在執著于空？是執著于空的我。我實際上不是空，空也不是我。因為執著于空而產生了我，認為我能行、我能理解、讚美我、譭謗我。執著于這種空見，無法舍離，認為通過空道可以通往涅槃（nirvāṇa）。那麼，就會以空為戒，這不是雞狗等外道的行為，這是非因計因，是因盜戒取。執著于空為空，實際上不是真理的空，這是非果計果，是果盜見取。空見是偏頗的，就是邪見（mithyā-dṛṣṭi）。像這樣，十使（daśa anusaya）從空見而生。欲界和苦諦下具足十使，集諦下有七使，除掉身見、邊見和戒禁取見。道諦下有八使，除掉身見和邊見。滅諦下有七使，除掉身見和邊見。

【English Translation】 English version: 'Seeing without having acted' means that without correct views, there will be no correct actions. Now, if empty views arise, there will be three kinds of wrong actions, as mentioned before. Those who do evil due to attachment to emptiness will act without restraint. They will not see the scriptures, the Buddha, and the fields of merit worthy of respect above, nor will they see the kindness of parents below. They will learn the practices of naked ascetics and animals, cutting off all good deeds in both the mundane and supramundane realms. Even an icchantika (one who has severed their roots of goodness), though evil, still possesses the goodness of compassion and love, but those who hold empty views will never have it, only purely evil actions of the three kinds. To rebel, harm, and destroy others is the realm of hell; to have no shame is the realm of animals; to be stingy and greedy, to break precepts, and to make a living in an impure way is the realm of hungry ghosts. Because of breaking precepts, they often feel hungry; because of impurity, they eat filthy things. Those who do good due to attachment to emptiness, if they can uphold precepts, practice asceticism, adorn themselves with the ten virtues, and purify their three karmas of body, speech, and mind, can enter the realms of the three good destinies. Furthermore, the source of fundamental afflictions lies in ** (the original text is incomplete here, so it cannot be translated). Also, if a practitioner of the Śrāvakayāna (the vehicle of the hearers) arises due to attachment to emptiness, and thinks that emptiness is everything, they actually do not recognize the Four Noble Truths (cattya) within emptiness. Why is this so? If the Dharma-nature that is realized is emptiness, then this emptiness is pure. False empty views will inevitably rely on karmic retribution. Karmic retribution is impure form. The Mahāprajñāpāramitā Sūtra says that whether form is permanent or impermanent, etc., all depend on form. Accepting emptiness means that the rest cannot be accepted. Taking the image and appearance of emptiness is different from existing dharmas. Arising three actions based on emptiness, and distinguishing the mind of emptiness as superior to other dharmas, this is what is called the five skandhas (pañca-khandha). Empty dust facing the mind-organ is the two entrances. Adding consciousness is the three realms (trayo dhātavaḥ). Realms, entrances, skandhas, etc., are the Truth of Suffering (duḥkha-satya). Empty view is the place of anger, attachment, and arrogance. Those with weak views of existence will try to break existing dharmas, forcibly attributing them to emptiness, so that doubts cannot arise. If they cannot break existing dharmas and cannot forcibly attribute them, then doubts will arise. Moreover, even if there is no doubt now, great doubts will arise later. Why? If emptiness is the truth, it should be equal to the sages. Since it is not equal, how can there be no doubt? Who is attached to emptiness? It is the 'I' who is attached to emptiness. The 'I' is actually not empty, and emptiness is not the 'I'. Because of attachment to emptiness, the 'I' arises, thinking that 'I' can act, 'I' can understand, praising 'me', and slandering 'me'. Being attached to this empty view, unable to abandon it, thinking that the path of emptiness can lead to nirvāṇa (nirvāṇa). Then, emptiness will be taken as precepts, which is not the behavior of chickens, dogs, and other heretics, but taking non-cause as cause, which is the theft of precepts through wrong adherence. Adhering to emptiness as emptiness is actually not the emptiness of truth, which is taking non-result as result, which is the theft of views through wrong adherence. Empty view is biased, which is wrong view (mithyā-dṛṣṭi). Like this, the ten fetters (daśa anusaya) arise from empty view. In the Desire Realm and under the Truth of Suffering, all ten fetters are present. Under the Truth of Accumulation, there are seven fetters, excluding self-view, extreme view, and adherence to rules and rituals. Under the Truth of the Path, there are eight fetters, excluding self-view and extreme view. Under the Truth of Cessation, there are seven fetters, excluding self-view and extreme view.

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戒取。合三十二。色無色各除四瞋。各二十八。合八十八使。是名集諦。集迷苦起苦由集生。苦集流轉長爪不識。復有一鬼頭上火然。非想已來尚自未免。何得於空不識苦集。若識空見苦集苦集皆依於色。一切色法名身。身色污穢污穢是不凈。智者所惡破于凈倒。名身念處。若受空見是受不受受第二句。順空即樂受。違空即苦受。不違不順即不苦不樂受。三受即三苦。計苦為樂是名顛倒。若知無樂破樂顛倒名受念處。空塵對心而生意識。此心生滅新新流動。有緣思生無緣思不生。生滅無常而謂是常。即是顛倒。識識無常即破常倒名心念處。取空像貌而行善惡行中計我。行若是我行有好惡。行有興廢我亦應爾。諸行無量我若遍者我則無量。若不遍者則一行無我。眾行亦無我。強計有我即是顛倒。若知無我則破想行名法念處。但諸陰通計四倒。于想行計我強。於色計凈強。於心計常強。于受計樂強。名別念處。若總念處則不爾也。是為空見生念處觀。勤破倒觀即見正勤。定心中脩名如意足。五善根生名為根。破五惑名為力。安隱道用名七覺。安隱道中行名八正道。是為空見能生道諦。四倒除故是癡滅。癡滅故愛滅。愛滅故瞋滅。瞋滅故知空非道。慚愧低頭則是慢滅。無復所執則疑滅。空見既具苦集。苦集非畢竟空執空心破

【現代漢語翻譯】 現代漢語譯本 戒取（對戒律的執取）。總共有三十二種。色界和無色界各自去除四種嗔念，各有二十八種。總共有八十八種煩惱。這叫做集諦（苦的根源）。因為對苦的迷惑而產生苦，苦由集諦而生。苦和集諦的流轉，長爪（外道名）並不明白。又有一個鬼頭上燃燒著火焰。從非想非非想處天（佛教宇宙觀中的最高境界）以來，尚且不能免除痛苦，怎麼能在空性中不認識苦和集諦呢？如果認識到空性，就能看到苦和集諦都依賴於色（物質現象）。一切色法都稱為身（身體）。身體的色法是污穢的，污穢就是不凈。智者所厭惡的，是破除對清凈的顛倒認知，這叫做身念處（四念處之一，觀身體不凈）。如果對受（感受）有空性的見解，就是受與不受，受是第二句。順應空性就是樂受（快樂的感受），違背空性就是苦受（痛苦的感受），不違背也不順應就是不苦不樂受（既非痛苦也非快樂的感受）。三種感受就是三種苦。把苦當作樂，這叫做顛倒。如果知道沒有樂，就能破除對樂的顛倒認知，這叫做受念處（四念處之一，觀感受是苦）。空性的塵埃對著心而生起意識。這個心生滅不停，不斷流動。有因緣時思念就產生，沒有因緣時思念就不產生。生滅是無常的，卻認為是常，這就是顛倒。認識到識（意識）是無常的，就能破除對常的顛倒認知，這叫做心念處（四念處之一，觀心無常）。執取空性的表象而行善惡，在行為中執著於我。行為如果是我的，行為就有好壞。行為有興衰，我也應該如此。諸行（一切行為）是無量的，如果我是普遍存在的，那麼我就應該是無量的。如果不普遍存在，那麼一個行為就沒有我。眾多的行為也沒有我。強行執著于有我，這就是顛倒。如果知道沒有我，就能破除對想（思維）和行（意志）的執著，這叫做法念處（四念處之一，觀法無我）。但諸陰（五蘊）普遍都包含四種顛倒。在想和行中執著於我最強烈，在色中執著于清凈最強烈，在心中執著于常最強烈，在受中執著於樂最強烈，這叫做別念處。如果總念處就不是這樣了。這就是空見產生念處觀。勤奮地破除顛倒的認知，就能見到正勤（四正勤）。在禪定心中修行，叫做如意足（四如意足）。五種善根生起，稱為根（五根）。破除五種迷惑，稱為力（五力）。在安穩的道路上使用，叫做七覺支（七覺支）。在安穩的道路上行走，叫做八正道（八正道）。這就是空見能夠產生道諦（通往解脫的道路）。四種顛倒被去除，所以癡（愚癡）滅。癡滅所以愛（貪愛）滅。愛滅所以嗔（嗔恨）滅。嗔滅所以知道空不是道。慚愧地低下頭，就是慢（驕慢）滅。沒有了執著，就是疑（懷疑）滅。空見已經具備了苦和集諦。苦和集諦不是畢竟空，執著于空的心破滅。

【English Translation】 English version Taking precepts (clinging to rules and regulations). There are thirty-two in total. In the Form Realm and Formless Realm, each removes four types of anger, leaving twenty-eight each. Combined, there are eighty-eight afflictions. This is called the Truth of Origin (Samudaya, the cause of suffering). Suffering arises from delusion about suffering, and suffering is born from its origin. The cycle of suffering and its origin is not understood by Dirghanakha (name of a non-Buddhist). Furthermore, there is a ghost with flames burning on its head. Even those in the Realm of Neither Perception nor Non-Perception (the highest realm in Buddhist cosmology) are not yet free from suffering. How can one not recognize suffering and its origin in emptiness? If one recognizes emptiness, one sees that suffering and its origin both depend on form (material phenomena). All phenomena of form are called the body. The form of the body is impure, and impurity is uncleanliness. What the wise despise is breaking the inverted perception of purity, which is called mindfulness of the body (one of the Four Foundations of Mindfulness, contemplating the impurity of the body). If one has a view of emptiness regarding feeling (sensation), it is feeling and non-feeling; feeling is the second phrase. Conforming to emptiness is pleasant feeling, opposing emptiness is painful feeling, and neither conforming nor opposing is neither painful nor pleasant feeling. The three feelings are the three sufferings. Considering suffering as pleasure is called inversion. If one knows there is no pleasure, one can break the inverted perception of pleasure, which is called mindfulness of feeling (one of the Four Foundations of Mindfulness, contemplating the suffering of feelings). The dust of emptiness arises against the mind, giving rise to consciousness. This mind arises and ceases, constantly flowing. Thoughts arise when there are conditions, and thoughts do not arise when there are no conditions. Arising and ceasing are impermanent, but one considers it permanent, which is inversion. Recognizing that consciousness is impermanent breaks the inverted perception of permanence, which is called mindfulness of the mind (one of the Four Foundations of Mindfulness, contemplating the impermanence of the mind). Grasping the appearance of emptiness and engaging in good and evil, clinging to 'I' in actions. If actions are mine, then actions have good and bad. If actions have rise and fall, then 'I' should be the same. All actions are immeasurable, and if 'I' is pervasive, then 'I' should be immeasurable. If not pervasive, then one action has no 'I'. Many actions also have no 'I'. Forcibly clinging to 'I' is inversion. If one knows there is no 'I', one can break the clinging to thought (perception) and volition (mental formations), which is called mindfulness of phenomena (one of the Four Foundations of Mindfulness, contemplating the non-self of phenomena). However, all skandhas (five aggregates) universally contain the four inversions. Clinging to 'I' is strongest in thought and volition, clinging to purity is strongest in form, clinging to permanence is strongest in mind, and clinging to pleasure is strongest in feeling. This is called separate mindfulness. If it is total mindfulness, it is not like this. This is how the view of emptiness gives rise to the contemplation of mindfulness. Diligently breaking inverted perceptions allows one to see right diligence (Four Right Exertions). Practicing in a state of meditative concentration is called the bases of spiritual power (Four Bases of Spiritual Power). The arising of the five good roots is called roots (Five Roots). Breaking the five delusions is called powers (Five Powers). Using the path of peace and stability is called the seven factors of enlightenment (Seven Factors of Enlightenment). Walking on the path of peace and stability is called the Eightfold Path (Eightfold Path). This is how the view of emptiness can give rise to the Truth of the Path (the path to liberation). Because the four inversions are removed, ignorance (avidya) is extinguished. Because ignorance is extinguished, craving (trishna) is extinguished. Because craving is extinguished, hatred (dvesha) is extinguished. Because hatred is extinguished, one knows that emptiness is not the path. Humbly lowering one's head is the extinction of pride (mana). Without any clinging, doubt (vicikitsa) is extinguished. The view of emptiness already possesses suffering and its origin. Suffering and its origin are not ultimately empty; the mind that clings to emptiness is broken.

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。故求我叵得。我叵得故則身見破。身見破故則我見破。我見破故邊見破。空見非道戒取破。空非涅涅見取破。空不當理邪見破。十使破故八十八使破。八十八使破故子縛破。子縛破故能發初果進成無學。果縛破入無餘涅槃。是為空見生滅諦。即聲聞法界也。若於空見明識四諦則知盡苦真道。真道伏斷得成賢聖。乃至一百四十種見。單復具足無言等見。皆識真道。于諸見中能動能出。若不爾者不見四真諦。是故久流轉生死大苦海。若能見四諦則得斷生死。生有既盡已更不受諸有。即此意也。次明空見生支佛者。空見非空妄謂是空顛倒分別。倒即是無明。無明故取著空見。若知無明何所取著。若知無明不起取有畢故不造新。不造新不起取有。畢故是不起無明。若無無明則成智明。故有智慧時則無煩惱。無煩惱時則無明滅。無明滅則諸行滅。乃至老死滅。中論云。云何聲聞觀十二因緣義。乃說常無常等六十二見。問答殆不相應。今只此是答常無常等見皆是無明。知無明不起取有。即是聲聞法中十二因緣觀。法華云。樂獨善寂求自然慧。此慧善寂六十二見也。又觀剎那空見既具四諦。此空見心為有為無。剎那心起便具五陰。云何言無。此即有支。有即含果。亦是因中有果義。若作無果者。有支有因因義具足有從何生。若無取

【現代漢語翻譯】 因此想要抓住我是不可能的。因為不可能抓住我，所以身見（認為身體是『我』的錯誤觀念）就被破除了。身見破除，我見（認為存在永恒不變的『我』的錯誤觀念）就被破除了。我見破除，邊見（認為世界是有限或無限的極端觀念）就被破除了。執著于『空』的錯誤見解，以及持守不正當的戒律的戒禁取見（錯誤地認為遵守某些戒律可以獲得解脫）也被破除了。認為『空』就是涅槃的錯誤見解，以及各種錯誤的見解也被破除了。認為『空』不符合真理的邪見也被破除了。十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）破除，八十八使（更細分的煩惱）也就破除了。八十八使破除，子縛（因煩惱而產生的束縛）也就破除了。子縛破除，就能發起初果（須陀洹果）的修行，進而成就無學（阿羅漢果）。果縛（因果報而產生的束縛）破除，就能進入無餘涅槃（徹底的解脫）。這就是通過『空』的見解來認識生滅的真諦，也就是聲聞乘的法界。 如果能通過『空』的見解來明白四諦（苦、集、滅、道），就能知道斷盡痛苦的真正道路。通過真正的道路來降伏和斷除煩惱，就能成就賢聖。乃至一百四十種見解，無論是單一的、複合的、完整的、無法言說的見解，都能通過認識真正的道路來超越。如果不能這樣，就無法見到四真諦，因此會長期在生死輪迴的大苦海中流轉。如果能見到四諦，就能斷除生死，生命結束后不再受任何形式的『有』（存在）。這就是這個意思。接下來闡明通過『空』的見解來證悟緣覺果位的人。將『空』的見解誤認為真正的『空』，這是一種顛倒的分別。這種顛倒就是無明（對事物真相的迷惑）。因為無明，所以會執著于『空』的見解。如果知道無明，就不會有任何執著。如果知道無明，就不會產生新的行為，舊的行為也終結，因此不會造新的業。不造新的業，就不會產生新的執著。舊的行為終結，就不會產生無明。如果沒有無明，就能成就智慧光明。所以，當有智慧的時候，就沒有煩惱。沒有煩惱的時候，無明就滅盡。無明滅盡，諸行（各種行為）就滅盡，乃至老死也滅盡。《中論》說：『聲聞如何觀察十二因緣的意義？』卻說了常、無常等六十二見，問答幾乎不相應。現在只說常、無常等見都是無明。知道無明就不會產生執著，這就是聲聞乘法中的十二因緣觀。《法華經》說：『樂於獨處，追求寂靜，尋求自然的智慧。』這種智慧就是寂靜的六十二見。又觀察剎那的『空』的見解已經具備了四諦。這個『空』的見解的心是有還是無？剎那的心生起就具備了五陰（色、受、想、行、識），怎麼能說是無呢？這就是『有支』（導致未來存在的行為）。『有』就包含了果報，也是因中含有果的意義。如果認為沒有果報，那麼『有支』的因果關係就無法成立，『有』從何而來？如果沒有取（執取） 。

【English Translation】 Therefore, seeking to grasp me is impossible. Because it is impossible to grasp me, the self-view (the mistaken notion that the body is 'I') is broken. With the self-view broken, the ego-view (the mistaken notion that there is a permanent and unchanging 'I') is broken. With the ego-view broken, the extreme views (the extreme notions that the world is finite or infinite) are broken. The attachment to the mistaken view of 'emptiness,' as well as the adherence to improper precepts, the precepts and vows view (the mistaken belief that following certain precepts can lead to liberation), are also broken. The mistaken view that 'emptiness' is Nirvana, as well as various wrong views, are also broken. The wrong view that 'emptiness' does not conform to the truth is also broken. With the ten fetters (greed, hatred, delusion, pride, doubt, self-view, extreme views, wrong views, holding to wrong views, and attachment to rites and rituals) broken, the eighty-eight fetters (more detailed afflictions) are also broken. With the eighty-eight fetters broken, the bondage of the 'son' (bondage arising from afflictions) is broken. With the bondage of the 'son' broken, one can initiate the practice of the first fruit (Sotapanna fruit), and further achieve the state of no-more-learning (Arhat fruit). With the bondage of the 'fruit' (bondage arising from karmic retribution) broken, one can enter Nirvana without remainder (complete liberation). This is the understanding of the truth of arising and ceasing through the view of 'emptiness,' which is the realm of the Sravaka vehicle. If one can understand the Four Noble Truths (suffering, origin, cessation, path) through the view of 'emptiness,' one can know the true path to end suffering. By subduing and cutting off afflictions through the true path, one can become a worthy and holy being. Even one hundred and forty kinds of views, whether single, compound, complete, or inexpressible, can be transcended by recognizing the true path. If not, one cannot see the Four Noble Truths, and therefore will long wander in the great ocean of suffering of samsara. If one can see the Four Noble Truths, one can cut off birth and death, and after the end of life, will no longer be subject to any form of 'existence.' This is the meaning. Next, it explains those who attain the Pratyekabuddha fruit through the view of 'emptiness.' Mistaking the view of 'emptiness' for true 'emptiness' is a reversed discrimination. This reversal is ignorance (delusion about the true nature of things). Because of ignorance, one clings to the view of 'emptiness.' If one knows ignorance, there will be no clinging. If one knows ignorance, one will not generate new actions, and old actions will end, therefore one will not create new karma. Not creating new karma, one will not generate new clinging. With the end of old actions, ignorance will not arise. If there is no ignorance, one can achieve the light of wisdom. Therefore, when there is wisdom, there is no affliction. When there is no affliction, ignorance is extinguished. With the extinction of ignorance, all actions are extinguished, and even old age and death are extinguished. The Madhyamaka-karika says: 'How does a Sravaka observe the meaning of the Twelve Links of Dependent Origination?' Yet it speaks of the sixty-two views of permanence, impermanence, etc., the questions and answers are almost unrelated. Now it only says that the views of permanence, impermanence, etc., are all ignorance. Knowing ignorance, one will not generate clinging, which is the observation of the Twelve Links of Dependent Origination in the Sravaka vehicle. The Lotus Sutra says: 'Delighting in solitude, seeking tranquility, seeking natural wisdom.' This wisdom is the tranquil sixty-two views. Also, observe that the momentary view of 'emptiness' already possesses the Four Noble Truths. Is this mind of the view of 'emptiness' existent or non-existent? The momentary mind arises and possesses the five skandhas (form, feeling, perception, mental formations, consciousness), how can it be said to be non-existent? This is the 'becoming link' (actions leading to future existence). 'Becoming' contains the result, and it is also the meaning of the result being contained within the cause. If one believes there is no result, then the causal relationship of the 'becoming link' cannot be established, where does 'becoming' come from? If there is no grasping (attachment) .

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者有則不生。取即五見。執空是邊。于空計我。謂空為道為涅槃為正。是為取支。取從愛生愛喜違瞋慢彼疑此。此名愛支。愛因受生受故愛起。如受一法愛味追求。知受因觸以有意根空塵得觸。經云。觸因緣故生諸受。觸由於入。塵觸諸根故得於入。入由名色歌羅邏三事。色有五胞。命能連持。識有四陰之名。又三事名色。由初托胎識。識由往業業由無明。無明是過去顛倒。謂有謂無一切諸見。故能成辦今世色軀。經云。識種業田愛水。無明覆蔽生名色芽。今復顛倒迷於空見起善惡行。種于未來名色之芽。顛倒又顛倒。無明又無明。更相因緣無有窮已。若知無明顛倒。不須推畫若有若無。達其體性本自不實。妄想因緣和合故有。既知顛倒無明即寢。寢故諸行老死皆寢。空見無明老死寢者。一百四十諸見無明老死皆寢。寢故是破二十五有侵除習氣。是名空見生支佛法界。若於空見識是無明無明可滅。若不識者尚不出空見。為見造業如蠶作繭。何得成支佛耶。鼻隔禪師發得空見。多墮網中不能自拔。散心法師雖分別諸使。亦不自知空見過患。闇證凡龜盲狗稆吠。自行化他全無道氣。空見生六度菩薩法者。既識空見諦緣。即是知病識藥。識藥故自欣。知病故愍彼。欲共眾生離苦求樂。空見陰界是苦。十使等是集。念處等是道

。四倒破是滅。約此起誓。如一空見一日一夜。凡生幾許百千億陰。一一五陰即是眾生。日夜既爾。何況一世。何況無量世。空見既爾余見亦然。能生之見既多。所生之陰則不可數。一人尚爾何況多人。是為眾生無邊誓願度。如一空見唸唸八十八使。餘三見六十二等亦八十八使。一人尚爾何況多人。是名煩惱無量誓願斷。如一空見修念處道品。餘一切見正助之道無量無邊。一人尚爾多人亦然。是為法門無盡誓願知。如一空見煩惱滅。無量見無量煩惱亦滅。一人既爾諸人亦然。是名無上佛道誓願成。若眾生苦集是性實者則不可度。以苦集從因緣生無有自性故。苦海可干集源易竭。故言度耳。觀空起愿如上說。約空起行者。若執空見而行佈施者。乃是魔施。知空見諦緣無常無我等過則舍空見。亦愍於他勸舍空見而行佈施。若執空見而持戒者。與持雞狗等戒何異。知空見無常等過不為空見所傷。慈愍於他令防空見。若執空見為瞋處愛處強行忍者。是力不足畏他故忍。今知空見無量過患。能伏空見及六十二。亦勸於他安忍空見。若不除空見而精進者。雜見非精退入三途非進。今知空見空見不起為精。空見業破而得升出名進。亦勸於他修此精進。若不破空見得禪者多是鬼法。今知空過不為空見所動。成正禪正通不為諂媚憍利。以

【現代漢語翻譯】 現代漢語譯本：四倒所破除的就是『滅』（涅槃寂滅）。依據這個道理來立誓。比如，一個人執著于『空』的見解，一天一夜之間，會產生無數的五陰（色、受、想、行、識），每一個五陰都代表一個眾生。一天一夜尚且如此，何況一生？何況無量世？一個『空』見如此，其他的見解也是一樣。能產生的見解既然這麼多，所產生的五陰就不可計數。一個人尚且如此，何況眾多的人？這就是『眾生無邊誓願度』的含義。 比如，一個人執著于『空』的見解，唸唸之間會產生八十八種煩惱。其他的『有』見、『斷』見等六十二種見解，也同樣會產生八十八種煩惱。一個人尚且如此，何況眾多的人？這就是『煩惱無量誓願斷』的含義。 比如，一個人執著于『空』的見解，如果能修習四念處（身念處、受念處、心念處、法念處）等道品（三十七道品），那麼對於其他一切見解，也能以無量無邊的正道和助道來對治。一個人尚且如此，眾多的人也是一樣。這就是『法門無盡誓願知』的含義。 比如，一個人執著于『空』的見解，當煩惱滅除時，無量的見解和無量的煩惱也隨之滅除。一個人既然如此，所有的人也都是如此。這就是『無上佛道誓願成』的含義。 如果眾生的苦和集（苦的根源）是真實存在的，那麼就無法度脫。因為苦和集是從因緣而生，沒有自性。所以苦海可以枯竭，集（苦的根源）的源頭容易斷絕，所以才說可以度脫。 觀察『空』而發起誓願，如上面所說。依據『空』來修行的人，如果執著于『空』的見解而行佈施，那就是魔的佈施。如果知道『空』的見解有諦緣（真實）、無常、無我等過失，就應當捨棄『空』的見解，並且憐憫他人，勸說他人捨棄『空』的見解而行佈施。 如果執著于『空』的見解而持戒，那和持雞狗等戒有什麼區別？如果知道『空』的見解有無常等過失，不被『空』的見解所傷害，慈悲憐憫他人，使他人防範『空』的見解。 如果執著于『空』的見解，在應該生起嗔恨和愛慾的地方強行忍耐，那是因為力量不足，畏懼他人而忍耐。現在知道『空』的見解有無量的過患，能夠降伏『空』的見解以及六十二種邪見，也勸說他人安忍『空』的見解。 如果不去除『空』的見解而精進，就會夾雜著邪見，不是真正的精進，反而會退入三惡道。現在知道『空』的見解是虛妄的，不起『空』的見解才是真正的精進，破除『空』的業障才能昇華出離，這才是真正的精進。也勸說他人修習這種精進。 如果不破除『空』的見解而獲得禪定，大多是鬼神之法。現在知道『空』的過失，不被『空』的見解所動搖，成就正禪正通，不為諂媚和貪圖利益所動搖。

【English Translation】 English version: The 'destruction' (Nirvana's quiescence) is what the four perversions break. Based on this principle, vows are made. For example, if someone clings to the view of 'emptiness' (空見, kong jian), countless skandhas (五陰, wu yin - form, feeling, perception, volition, consciousness) will arise in a single day and night. Each of these skandhas represents a sentient being. If this is the case for a day and night, what about a lifetime? What about countless lifetimes? If this is the case for the view of 'emptiness', the same applies to other views. Since so many views can arise, the skandhas produced are countless. If this is the case for one person, what about many people? This is the meaning of 'sentient beings are boundless; I vow to save them'. For example, if someone clings to the view of 'emptiness', eighty-eight afflictions (使, shi) will arise in every thought. The other sixty-two views, such as the views of 'existence' and 'annihilation', will also produce eighty-eight afflictions. If this is the case for one person, what about many people? This is the meaning of 'afflictions are immeasurable; I vow to end them'. For example, if someone clings to the view of 'emptiness', if they can cultivate the Four Foundations of Mindfulness (四念處, si nian chu - mindfulness of body, feeling, mind, and phenomena) and other aspects of the path (三十七道品, sanshiqi daopin - the thirty-seven factors of enlightenment), then for all other views, they can use immeasurable and boundless right paths and supporting paths to counteract them. If this is the case for one person, the same applies to many people. This is the meaning of 'dharma gates are inexhaustible; I vow to know them'. For example, if someone clings to the view of 'emptiness', when afflictions are extinguished, immeasurable views and immeasurable afflictions are also extinguished. Since this is the case for one person, it is the same for all people. This is the meaning of 'the unsurpassed Buddha Way is; I vow to achieve it'. If the suffering and accumulation (集, ji - the origin of suffering) of sentient beings were truly existent, then they could not be liberated. Because suffering and accumulation arise from conditions (因緣, yinyuan) and have no self-nature. Therefore, the sea of suffering can be dried up, and the source of accumulation is easily cut off, so it is said that liberation is possible. Observing 'emptiness' and making vows is as described above. For those who practice based on 'emptiness', if they cling to the view of 'emptiness' and give alms, that is the alms of a demon. If they know that the view of 'emptiness' has faults such as truth-condition (諦緣, di yuan - reality), impermanence, and non-self, they should abandon the view of 'emptiness', and have compassion for others, persuading them to abandon the view of 'emptiness' and give alms. If they cling to the view of 'emptiness' and uphold precepts, what is the difference between that and upholding the precepts of chickens and dogs? If they know that the view of 'emptiness' has faults such as impermanence, they are not harmed by the view of 'emptiness', and they have compassion for others, causing them to guard against the view of 'emptiness'. If they cling to the view of 'emptiness' and forcibly endure in places where hatred and desire should arise, that is because they lack strength and fear others, so they endure. Now they know that the view of 'emptiness' has immeasurable faults, and they can subdue the view of 'emptiness' and the sixty-two heterodox views, and they also persuade others to patiently endure the view of 'emptiness'. If they do not remove the view of 'emptiness' and practice diligently, they will be mixed with heterodox views, and it is not true diligence, but they will regress into the three evil realms. Now they know that the view of 'emptiness' is false, and not arising the view of 'emptiness' is true diligence, and breaking the karmic obstacles of 'emptiness' can lead to elevation and liberation, which is true diligence. They also persuade others to cultivate this diligence. If they do not break the view of 'emptiness' and attain dhyana (禪, chan - meditation), it is mostly the dharma of ghosts and spirits. Now they know the faults of 'emptiness', and they are not moved by the view of 'emptiness', and they achieve right dhyana and right supernatural powers, and they are not moved by flattery and greed for profit.

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此神通勸化眾生令舍見散入禪。若執空見而修智慧愚癡世智。今識空見諦緣。以無常狼怖空見羊煩惱脂銷。廣起願行功德身肥。悲愍眾生令除脂長肉。若有緣機熟即坐道場斷結作佛。是名空見生六度法界。觀空見即是無明無明即空。從無明生一切苦集皆不可得。何者。四倒是橫計寧有性實。所治之倒非有。能治念處云何可得。乃至覺道皆悉不生故不可得。故大品云。習應苦空等(云云)。二乘知即空斷苦入滅。菩薩即空慈悲願行誓度眾生。雖度眾生如度虛空。雖滅煩惱如與空共鬥。雖生法門如虛空生。雖滅眾生實無眾生得滅度者。是智是斷是菩薩無生法忍。是名空見生通教菩薩法界也。觀此空見有無量相。所謂四諦分別校計不可窮盡。此無盡者從空見生。空見從無明生。所生無量能生亦無量。能生既假名所生亦是假名。推此無明從法性生。譬如尋夢知由於眠。觀此空見而識實相。實相即如來藏。無量客塵覆此藏理。修恒沙法門顯清凈性。是名空見生別教法也。空見生圓教法如前如后。複次見惑浩浩如四十里水。思惑殘勢如一渧水。前諸方便共治見惑。惑盡名為入流任運不退。見惑難除巧須方便。成論云。以空治惑。若空治得入不俟余法。若不入者更設何治。如水中生火水不能滅。空見起過空何能治。今知空見苦集之病

【現代漢語翻譯】 現代漢語譯本： 此神通勸導教化眾生，使他們捨棄各種偏見，散除雜念，進入禪定。如果執著于空見，卻又修習愚癡的世俗智慧，那麼現在就要認識到空見的真實意義和因緣。用無常的狼來恐嚇空見的羊，使煩惱的油脂逐漸消耗。廣泛發起願行，積累功德，使功德之身日益肥壯。以慈悲之心憐憫眾生，使他們去除煩惱的油脂，增長菩提的肌肉。如果有人因緣成熟，就可以坐在菩提道場，斷除煩惱結縛，成就佛果。這叫做空見生出六度（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）的法界。 觀察空見，它就是無明（Avidyā，對事物真相的迷惑和無知），無明即是空。從無明產生的一切苦和集（苦的根源）都是不可得的。為什麼呢？因為四倒（顛倒的知見）是橫加的計度，哪裡有真實的自性呢？所要對治的顛倒並非真實存在，那麼能對治的四念處（Smṛtyupasthāna，四種觀照方法）又怎麼可能得到呢？乃至覺悟之道都無法產生，所以是不可得的。所以《大品般若經》說，應當修習苦、空等。 二乘（聲聞乘和緣覺乘）之人知道一切皆空，斷除煩惱，進入寂滅。菩薩（Bodhisattva，立志成佛的修行者）體悟空性，生起慈悲心，以願行誓願度化眾生。雖然度化眾生，卻如同度化虛空一般。雖然滅除煩惱，卻如同與虛空搏鬥一般。雖然生起種種法門，卻如同虛空生出萬物一般。雖然滅度眾生，實際上沒有眾生得到滅度。這種智慧，這種斷除，是菩薩的無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解）。這叫做空見生出通教菩薩的法界。 觀察這空見，有無量的相狀，所謂四諦（Catvāri-āryasatyāni，苦、集、滅、道）的分別和校量，是無法窮盡的。這無盡的相狀是從空見產生的，空見是從無明產生的。所產生的無量，能產生的也是無量。能產生的是假名，所產生的也是假名。推究這無明，是從法性產生的。譬如尋夢，知道是由於睡眠。觀察這空見，從而認識實相。實相就是如來藏（Tathāgatagarbha，一切眾生皆具的佛性）。無量的客塵覆蓋著這如來藏的真理，修習如恒河沙數般的法門，才能顯現清凈的自性。這叫做空見生出別教的法門。 空見生出圓教的法門，如同前面和後面所說的那樣。進一步說，見惑（錯誤的見解）浩浩蕩蕩，如同四十里水。思惑（思想上的迷惑）殘餘的勢力，如同一點水滴。前面的各種方便法門，共同對治見惑。見惑斷盡，就叫做入流（Srota-āpanna，預流果），任運自然，不再退轉。見惑難以去除，需要巧妙的方便法門。《成實論》說，用空來對治迷惑。如果用空能夠對治，就能進入，不需要其他方法。如果不能進入，還要設定什麼方法來對治呢？如同水中生火，水不能熄滅。空見生起過患，空又怎麼能對治呢？現在知道空見是苦集的病根。

【English Translation】 English version: This supernatural power encourages and transforms sentient beings, causing them to abandon their views, dispel distractions, and enter into meditation. If one clings to the view of emptiness while cultivating foolish worldly wisdom, then one must now recognize the true meaning and conditions of the view of emptiness. Use the wolf of impermanence to frighten the sheep of the view of emptiness, causing the oil of afflictions to gradually diminish. Broadly generate vows and practices, accumulate merit, and make the body of merit grow strong. With compassion, have pity on sentient beings, causing them to remove the oil of afflictions and grow the muscle of Bodhi. If someone's conditions are ripe, they can sit in the Bodhi-mandala (place of enlightenment), sever the bonds of affliction, and attain Buddhahood. This is called the Dharma Realm of the view of emptiness giving rise to the Six Perfections (Ṣaṭpāramitā: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā). Observe the view of emptiness; it is ignorance (Avidyā, delusion and ignorance of the true nature of things), and ignorance is emptiness. All suffering and accumulation (the origin of suffering) arising from ignorance are unattainable. Why? Because the four inversions (Viparyāsa, inverted views) are contrived calculations; where is there a real nature? The inversions to be treated are not real, so how can the four foundations of mindfulness (Smṛtyupasthāna, four types of contemplation) be attained? Even the path to enlightenment cannot arise, so it is unattainable. Therefore, the Mahāprajñāpāramitā Sūtra says that one should practice suffering, emptiness, and so on. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) know that all is empty, sever afflictions, and enter into extinction. Bodhisattvas (Bodhisattva, practitioners who aspire to Buddhahood) realize emptiness, generate compassion, and vow to liberate sentient beings. Although they liberate sentient beings, it is like liberating empty space. Although they extinguish afflictions, it is like fighting with empty space. Although they generate various Dharma doors, it is like empty space giving rise to all things. Although they liberate sentient beings, in reality, no sentient being is liberated. This wisdom, this severance, is the Bodhisattva's Anutpattika-dharma-kṣānti (the profound understanding of the non-arising and non-ceasing of all dharmas). This is called the Dharma Realm of the view of emptiness giving rise to the Bodhisattva of the Common Teaching. Observe this view of emptiness; it has limitless aspects. The distinctions and calculations of the Four Noble Truths (Catvāri-āryasatyāni: Duḥkha, Samudaya, Nirodha, Mārga) are inexhaustible. These limitless aspects arise from the view of emptiness, and the view of emptiness arises from ignorance. What arises is limitless, and what can arise is also limitless. What can arise is a provisional name, and what arises is also a provisional name. Investigate this ignorance; it arises from Dharma-nature. For example, when searching for a dream, one knows it is due to sleep. Observe this view of emptiness and recognize the true nature. The true nature is the Tathāgatagarbha (the Buddha-nature inherent in all beings). Limitless defilements cover the truth of this Tathāgatagarbha. Cultivating Dharma doors as numerous as the sands of the Ganges reveals the pure nature. This is called the Dharma of the view of emptiness giving rise to the Distinct Teaching. The Dharma of the view of emptiness giving rise to the Perfect Teaching is as described before and after. Furthermore, the delusions of views (wrong views) are vast, like forty miles of water. The remaining power of the delusions of thought (delusions in thought) is like a drop of water. The previous expedient methods together treat the delusions of views. When the delusions of views are exhausted, it is called entering the stream (Srota-āpanna, stream-enterer), naturally and irreversibly. The delusions of views are difficult to remove and require skillful expedient methods. The Tattvasiddhi Śāstra says that emptiness is used to treat delusions. If emptiness can be used to treat them, one can enter without needing other methods. If one cannot enter, what other methods can be used to treat them? It is like fire arising in water, which water cannot extinguish. If the view of emptiness gives rise to faults, how can emptiness treat them? Now we know that the view of emptiness is the root of the diseases of suffering and accumulation.

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。然後用諦智治之。三藏無常智。通家即空智。皆前除見。別亦前除見入空。次善巧出假如空中種樹。圓雖不作意除見見自前除。除堅牢見種種方治。云何直言但以空治邪。云何諸治共治一見。如患冷用四種藥。服薑桂者去病復力。服五石者病去益色。服重婁者加壽能飛。服金丹者成大仙人。病同一種藥法為異得力亦異。四教治見見盡解異。治見既爾治余亦然。此四治者即是四念處。遺教令依四念處修道得出火宅。所以者何。一空見心即三界。三界無別法唯是一心作。空見生六道業受六道身居六道處。處即火宅。身居即苦具。業即鬼神。競共推排三車自運乃得出耳。三車即是三藏中三乘念處。亦是通中三人。共一念處。又是別方便中三種念處。真實一種念處。又圓一實念處。略說九種四念處。中說九種道品。廣說九種四諦。是諸念處皆能治見得出火宅。遺囑之意義在於此。但釋迦初出。先示三人各用四念處。此如法華羊鹿牛車各出火宅。次說三人同修一念處。此如大品是乘從三界出到薩婆若中住。亦如大集三乘之人同以無言說道斷煩惱。次說菩薩修次第念處。此如大品不共般若。諸念處乘別而未合。后說一切小大同一念處。此如法華同乘大車直至道場。約此空見明諸惑明諸治。與諸經論不相違背。一微塵中有大千經卷

【現代漢語翻譯】 現代漢語譯本：然後用諦智（真實的智慧）來對治它。三藏（經、律、論）的無常智，通教（三乘共修的教法）的即空智，都是先去除見解。別教（菩薩藏）也是先去除見解，然後進入空性。其次是善巧地從空性中出來，比如在空中種樹。圓教（圓融的教法）雖然不刻意去除見解，但見解自然而然地就被去除了。去除堅固的見解需要種種方法。為什麼直接說只用空性來對治邪見呢？為什麼各種對治方法共同對治一個見解呢？比如患了寒病，用四種藥。服用薑桂的人，祛除疾病而且恢復體力。服用五石散的人，疾病祛除而且容光煥發。服用重樓的人，增加壽命而且能夠飛翔。服用金丹的人，成為大仙人。疾病是同一種，但用藥的方法不同，得到的效果也不同。四教對治見解，見解斷盡，理解也不同。對治見解是這樣，對治其他的煩惱也是這樣。這四種對治方法就是四念處（身念處、受念處、心念處、法念處）。佛陀的遺教是讓人們依靠四念處修道，從而脫離火宅（充滿煩惱和痛苦的三界）。 為什麼這麼說呢？因為一念空見之心就是三界。三界沒有別的法，唯獨是心所造作。空見產生六道輪迴的業力，承受六道輪迴的身軀，居住在六道輪迴的處所。處所就是火宅。身軀居住其中就是痛苦的工具。業力就是鬼神，互相推擠排斥，三車（羊車、鹿車、牛車，比喻聲聞乘、緣覺乘、菩薩乘）自己運轉才能出去。三車就是三藏中的三乘念處，也是通教中的三人共用一個念處，又是別教方便中的三種念處，真實教中的一種念處，又是圓教的一實念處。簡略地說有九種四念處，中等程度地說有九種道品（三十七道品），詳細地說有九種四諦（苦、集、滅、道）。這些念處都能對治見解，脫離火宅。遺囑的意義就在於此。但是釋迦牟尼佛最初出現時，先是顯示三人各自使用四念處。這就像《法華經》中的羊車、鹿車、牛車各自脫離火宅。其次說三人共同修習一個念處。這就像《大品般若經》中，是乘坐一輛車從三界出去，到達薩婆若（一切智）中安住。也像《大集經》中，三乘之人共同用無言的說道斷除煩惱。其次說菩薩修習次第念處。這就像《大品般若經》中的不共般若。各種念處，乘載各不相同而沒有融合。最後說一切小乘、大乘都同一念處。這就像《法華經》中，共同乘坐大白牛車，直至道場。用這種空見來闡明各種迷惑，闡明各種對治方法，與各種經論都不相違背。一粒微塵中包含著大千世界的經卷。

【English Translation】 English version: Then, use '諦智' (dì zhì) (True Wisdom) to counteract it. The impermanence wisdom of the '三藏' (sānzàng) (Tripitaka - Sutra, Vinaya, and Shastra), and the emptiness wisdom of the '通家' (tōngjiā) (Common Teaching), both first remove views. The '別' (bié) (Distinct Teaching) also first removes views and then enters emptiness. Next is skillfully emerging from emptiness, like planting trees in the air. Although the '圓' (yuán) (Perfect Teaching) does not intentionally remove views, views are naturally removed. Removing firm views requires various methods. Why directly say to only use emptiness to cure wrong views? Why do various cures jointly cure one view? For example, for a cold disease, use four kinds of medicine. Those who take ginger and cinnamon remove the disease and regain strength. Those who take '五石' (wǔshí) (Five-Mineral Powder) have the disease removed and their complexion improved. Those who take '重婁' (chónglóu) (Paris polyphylla) increase lifespan and can fly. Those who take the golden elixir become great immortals. The disease is the same, but the methods of using medicine are different, and the benefits obtained are also different. The four teachings cure views, and the exhaustion of views and understanding are different. Curing views is like this, and curing other afflictions is also like this. These four cures are the Four Foundations of Mindfulness ('四念處' - sìniànchù) (Four Foundations of Mindfulness: mindfulness of body, feelings, mind, and phenomena). The Buddha's last teaching is to rely on the Four Foundations of Mindfulness to cultivate the path and escape the burning house (the Three Realms filled with afflictions and suffering). Why is this so? Because a single thought of emptiness is the Three Realms. The Three Realms have no other dharma, only created by the mind. Emptiness generates the karma of the six realms of reincarnation, endures the bodies of the six realms of reincarnation, and resides in the places of the six realms of reincarnation. The place is the burning house. Residing in the body is the tool of suffering. Karma is the ghosts and spirits, pushing and rejecting each other, and the three carts ('三車' - sānchē) (Three Vehicles - sheep cart, deer cart, and ox cart, metaphors for the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle) operate themselves to get out. The three carts are the Three Vehicle Mindfulness in the Tripitaka, also the three people in the Common Teaching sharing one mindfulness, and also the three kinds of mindfulness in the Distinct Teaching, one kind of mindfulness in the True Teaching, and also the one real mindfulness in the Perfect Teaching. Briefly speaking, there are nine kinds of Four Foundations of Mindfulness, moderately speaking, there are nine kinds of '道品' (dàopǐn) (Factors of Enlightenment) (Thirty-seven Factors of Enlightenment), and in detail, there are nine kinds of Four Noble Truths ('四諦' - sìdì) (Suffering, Accumulation, Cessation, and Path). These mindfulnesses can all cure views and escape the burning house. The meaning of the last teaching lies in this. But when Shakyamuni Buddha first appeared, he first showed three people each using the Four Foundations of Mindfulness. This is like the sheep cart, deer cart, and ox cart in the Lotus Sutra each escaping the burning house. Next, it says that three people cultivate one mindfulness together. This is like in the '大品般若經' (Dà Pǐn Bōrě Jīng) (Mahaprajnaparamita Sutra), riding in one vehicle from the Three Realms and dwelling in '薩婆若' (sàpóruò) (Sarvajna - All-Knowing Wisdom). It is also like in the '大集經' (Dàjí Jīng) (Mahasamnipata Sutra), people of the Three Vehicles jointly use unspoken teachings to cut off afflictions. Next, it says that Bodhisattvas cultivate sequential mindfulness. This is like the Uncommon Prajna in the Mahaprajnaparamita Sutra. The various mindfulnesses, the vehicles are different and not integrated. Finally, it says that all Small Vehicle and Great Vehicle are the same mindfulness. This is like in the Lotus Sutra, jointly riding in the Great White Ox Cart, all the way to the Bodhi-mandala. Use this emptiness to clarify various confusions, clarify various cures, and not contradict various sutras and treatises. A single dust mote contains the sutras and scrolls of a thousand worlds.

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。即此意也。次明不思議境者。一念空見具十法界。即是法性。法性更非遠物。即是空見心。凈名云。諸佛解脫當於眾生心行中求。當於六十二見中求。三法不異。故宛轉相指。一切眾生即是菩提不可復得。即圓凈解脫。五陰即是涅槃不可覆滅。即方便凈解脫。眾生如即佛如。是性凈解脫。佛解脫者即是色解脫等五種涅槃。空見心即是污穢五陰。五陰即有眾生。眾生即有五陰。名色眾生更互相縛不得相離。觀此五陰即是涅槃不可覆滅。本無繫縛即是解脫。本有解脫攝一切法。故言解脫即心而求。又觀見心五陰即是法性。便無復見心五陰。因滅是色獲得常色等法性五陰。因滅眾生獲得常住法性眾生。能一色一切色。一識一切識。一眾生一切眾生。不相妨礙。如明鏡凈現眾色像。是名性凈。三種解脫不得相離。不縱不橫不可思議。圓滿具足空見中求。是名不可思議境。此境無明法性宛然具足。傷已昏沉今始覺知。一切眾生亦復如是。既是法性那不起慈。既是無明那不起悲。觀此空見本性空寂凈若虛空。善巧安心研此二法。見陰見假四句不生。單復諸句。句句有苦集無明蔽塞。句句有道滅等通。觀空見一陰一切陰。三諦不動則了法身。觀不動陰非凈非不凈等。雙樹涅槃亦是道場。是觀名般若。八倒破名解脫。於一念處起一切

念處調伏眾生。如是三法非因非果。非因而因念處是道場。非果而果雙樹中間而入涅槃。于空見不動而修不思議三十七品。如是遍破不得空見名空三昧。不見空相名無相三昧。如是三昧不從真緣生名無作三昧。若不入者發大誓願。內舍執見外棄命財。空見乖理戒不清凈。誓令空見不犯法身。守護七支不撓含識。若空見喧動中忍不成。今誓苦到安心空見。如橋地海總集我身心終不動。若空見間雜。誓純一專精唸唸流入。又空見擾動不能安一。至誠懺悔息二攀緣。一切種智不開者無明未破。誓觀空見法性現前。剛決進勇不證不休。如是對治助開涅槃。深識位次不濫上地。內外風塵不能破壞。順道法愛不生故無頂墮。心心寂滅流入薩婆若海。乘一大車游於四方。直至道場成得正覺。余如上說。

摩訶止觀卷第十(下)