T46n1914_止觀大意

大正藏第 46 冊 No. 1914 止觀大意

No. 1914

止觀大意

唐天臺沙門釋湛然述

因員外李華欲知止觀大意略報綱要。

略述教觀門戶大概。今家教門以龍樹為始祖。慧文但列內觀視聽而已。洎乎南嶽天臺。復因法華三昧。發陀羅尼。開拓義門觀法周備。消釋諸經。皆以五重玄解十義。融通觀法。乃用五科方便十乘軌行。言五重者。一切經前五義玄釋。名通義異。以總冠別。謂釋名。出體。明宗。辨用。判教。自法華前諸教未合五重皆粗。來至法華名等俱妙。廣如玄文十卷委釋。言十義者。一先明道理寂絕亡離不可思議。於一寂理不分而分。離開諸諦。謂四四諦七二諦五三諦等。若開若合權實道理冷然可見。二能詮教門。綱格槃峙包括秘露。謂漸頓不定秘密藏通別圓。得此八意。一代聲教化道可知。三經論矛盾言義相乖。不可以情通。不可以博解。古來執諍連代不休。今用四悉檀意。無滯不融。拔擲自在。四者巧破執著。善用諸句破能著心。如所破惑單復具足。無言窮逐。五結正法門。對當行位使依教修有方便。依行證有階差。賢聖不濫。免增上慢。六隨以一句縱橫無礙。而綸緒次第宛然成章。七開章科段鉤銷相承。決疏文勢生起冠帶。八帖釋經文

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1914 止觀大意 No. 1914 止觀大意唐天臺沙門釋湛然述因員外李華欲知止觀大意略報綱要。略述教觀門戶大概。今家教門以龍樹（Nāgārjuna，佛教中觀派創始人）為始祖。慧文（Huìwén，中國佛教天臺宗的先驅）但列內觀視聽而已。洎乎南嶽天臺（指天臺宗的實際創始人智顗），復因《法華經》三昧，發陀羅尼（dhāraṇī，總持，憶持不忘的禪定力）。開拓義門觀法周備。消釋諸經，皆以五重玄解十義。融通觀法，乃用五科方便十乘軌行。言五重者，一切經前五義玄釋，名通義異，以總冠別。謂釋名、出體、明宗、辨用、判教。自《法華經》前諸教未合五重皆粗，來至《法華經》名等俱妙。廣如玄文十卷委釋。言十義者，一先明道理寂絕亡離不可思議。於一寂理不分而分，離開諸諦。謂四聖諦（four Noble Truths）、十二因緣（twelve links of dependent origination）、五三諦等。若開若合權實道理冷然可見。二能詮教門，綱格槃峙包括秘露。謂漸、頓、不定、秘密、藏、通、別、圓。得此八意，一代聲教化道可知。三經論矛盾言義相乖，不可以情通，不可以博解。古來執諍連代不休。今用四悉檀（four siddhāntas，四種成就）意，無滯不融，拔擲自在。四者巧破執著，善用諸句破能著心。如所破惑單復具足，無言窮逐。五結正法門，對當行位使依教修有方便，依行證有階差，賢聖不濫，免增上慢。六隨以一句縱橫無礙，而綸緒次第宛然成章。七開章科段鉤銷相承，決疏文勢生起冠帶。八帖釋經文

【English Translation】 English version Taisho Tripitaka Volume 46, No. 1914, Essentials of Śamatha-Vipassanā No. 1914 Essentials of Śamatha-Vipassanā Composed by Śramaṇa Zhanran of Tiantai Mountain in the Tang Dynasty Because Yuanwai Li Hua wished to know the essentials of Śamatha-Vipassanā, a brief report on the key points is given. A brief account of the general outline of the teachings and contemplation. The teachings of our school begin with Nāgārjuna (founder of the Madhyamaka school of Buddhism) as the first ancestor. Huìwén (precursor of the Tiantai school of Chinese Buddhism) only listed internal contemplation of seeing and hearing. Coming to Nanyue Tiantai (referring to Zhiyi, the actual founder of the Tiantai school), he further developed dhāraṇī (total retention, the meditative power of unfailing memory) through the Samadhi of the Lotus Sutra. He opened up the gates of meaning, and the methods of contemplation were fully prepared. Explaining the various sutras, he used the fivefold profound explanation and tenfold meaning to integrate the methods of contemplation, employing the five categories of expedient means and the tenfold modes of practice. The fivefold refers to the profound explanation of the five meanings preceding all sutras, where the name is common but the meaning is different, using the general to crown the specific. These are: explaining the name, revealing the substance, clarifying the doctrine, distinguishing the function, and judging the teachings. Before the Lotus Sutra, the teachings that did not combine the fivefold were all coarse; coming to the Lotus Sutra, the name and other aspects are all wonderful. This is explained in detail in the ten volumes of the Profound Meaning. The tenfold meaning refers to: first, clarifying the principle of stillness, extinction, detachment, and inconceivable nature. In this single still principle, without dividing yet dividing, separating from the various truths. These are the Four Noble Truths, the Twelve Links of Dependent Origination, the five threefold truths, etc. Whether opening or closing, the provisional and real principles are clearly visible. Second, the teaching gate that can express, with its framework standing tall, encompassing the secret and the revealed. These are the gradual, sudden, indeterminate, secret, Tripiṭaka, shared, distinct, and perfect teachings. Understanding these eight meanings, the teachings and transformative path of a generation can be known. Third, contradictions in sutras and treatises, where words and meanings conflict, cannot be resolved through sentiment or broad understanding. Disputes have continued for generations. Now, using the meaning of the four siddhāntas (four kinds of accomplishment), there is no obstruction that cannot be integrated, freely extracting and discarding. Fourth, skillfully breaking attachments, skillfully using various phrases to break the mind that clings. Like the afflictions to be broken, whether single, multiple, or complete, exhaustively pursuing without words. Fifth, establishing the correct Dharma gate, matching the corresponding stages of practice so that relying on the teachings to cultivate has expedient means, relying on practice to attain has gradual stages, the wise and the holy are not confused, avoiding arrogance. Sixth, following any phrase, there is unobstructed freedom, yet the order of the threads is clearly arranged into a chapter. Seventh, opening chapters and sections, hooking and connecting in succession, deciding the meaning of the commentary, generating the rising and crowning momentum. Eighth, closely annotating the sutra text.

。須義順理當。九翻譯方言。令名義不壅。十一一句下理觀消通觀。與經合印心成行。非數他寶。若釋法華彌須曉了權實本跡。方可立行。此經獨得稱妙。方可依此以立觀意。言五方便及十乘軌行者。即圓頓止觀全依法華圓頓止觀。即法華三昧之異名耳。若欲修此圓頓三昧。具圓十乘方名圓行。方便品法文雖略。譬諭品大車諭足。

然止觀十卷大分為二。初之二卷略釋綱紀。后之八卷廣明行相。初略明中又開為五。謂發圓心。修圓行。感圓果。起八教歸三德。初發圓心在第一卷。謂約四弘四諦六即。以簡偏圓發心之相。四弘是能發之誓。四諦是所依之境。六即是所歷之位。誓若無境名為狂愿。境不辨位凡聖不分。言依境發誓者。謂眾生無邊誓願度。依苦諦境。煩惱無數誓願斷。依集諦境。法門無盡誓願知。依道諦境。佛道無上誓願成依滅諦境。涅槃經中四諦開為四重。故使弘誓亦有四番。今簡偏從圓。以此圓四愿融前三愿。無非法界。故依法界起于妙愿。初心遍攝觀惑法界。遍習佛法三身等證。已發圓心未知圓心。為初心是。為後心是。為初即后。為初異后。若初非后是。若初心異后。俱非圓融。故辨六即而判是非。謂理即。名字即。觀行即。相似即。分真即。究竟即。即故初后俱是。六故初后不濫。理同故即

【現代漢語翻譯】現代漢語譯本。必須按照義理和順序來理解。九種翻譯的方言，是爲了使名稱和意義不閉塞。十一條，在每一句話下，都要用理觀來理解，用消融和貫通的觀點來看待。與經典相合，與內心相印，才能成就修行。不要數說其他的珍寶。如果解釋《法華經》，必須明白權巧方便和真實究竟、根本和跡象的道理，才可以立定修行。這部經獨自被稱為『妙』，才可以依據它來建立觀想的意念。所說的五種方便和十種乘軌，修行者就是完全依照《法華經》的圓頓止觀。圓頓止觀，就是《法華三昧》的另一個名稱。如果想要修習這種圓頓三昧，具備圓滿的十種乘法，才能稱為圓滿的修行。雖然在《方便品》中的經文比較簡略，但是在《譬喻品》中的大車比喻已經足夠說明。

然而，《止觀》十卷，大體上分為兩部分。最初的兩卷，簡略地解釋綱要和紀律；後面的八卷，詳細地說明修行的相狀。最初的簡略說明中，又分為五個方面：即發圓心、修圓行、感圓果、起八教歸三德。最初的發圓心，在第一卷中，就是通過四弘誓願（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）、四諦（苦、集、滅、道）和六即（理即、名字即、觀行即、相似即、分真即、究竟即），來簡別偏頗和圓滿的發心之相。四弘誓願是能夠發起誓願的力量，四諦是所依據的境界，六即是所經歷的位次。誓願如果沒有境界，就叫做狂妄的願望；境界如果不辨明位次，凡夫和聖人就不能區分。所說的依據境界來發誓願，就是說，『眾生無邊誓願度』，是依據苦諦的境界；『煩惱無數誓願斷』，是依據集諦的境界；『法門無盡誓願知』，是依據道諦的境界；『佛道無上誓願成』，是依據滅諦的境界。《涅槃經》中，四諦展開為四重，所以使得弘誓也有四番。現在簡別偏頗而趨向圓滿，用這圓滿的四愿來融攝前面的三愿，沒有哪一個不是法界的，所以依法界而生起妙愿。初心普遍地攝取觀想、迷惑和法界，普遍地學習佛法和三身等證悟。已經發了圓心，但還不知道圓心，是初心呢，還是後心呢？是初即是后呢，還是初異於后呢？如果初非后是，如果初心異於后，都不是圓融的。所以要辨別六即來判斷是非。就是理即、名字即、觀行即、相似即、分真即、究竟即。因為『即』，所以初后都是；因為『六』，所以初后不混淆。道理相同，所以是『即』。

【English Translation】 English version. It is necessary to understand according to the meaning and order. The nine translations of dialects are to prevent the names and meanings from being blocked. Eleven, under each sentence, use the principle of observation to understand, and treat it with the view of dissolution and penetration. In line with the scriptures, in line with the heart, can achieve practice. Do not count other treasures. If you explain the 'Lotus Sutra', you must understand the principles of expedient means and true ultimate, root and trace, before you can establish practice. This sutra is uniquely called 'wonderful', and you can rely on it to establish the idea of contemplation. The so-called five expedient means and ten vehicles, the practitioner is completely in accordance with the 'Lotus Sutra's' perfect and sudden cessation and contemplation. Perfect and sudden cessation and contemplation is another name for the 'Lotus Samadhi'. If you want to practice this perfect and sudden samadhi, you must have the perfect ten vehicles to be called perfect practice. Although the scriptures in the 'Expedient Means' are relatively brief, the parable of the great vehicle in the 'Parable' is sufficient to explain.

However, the ten volumes of 'Cessation and Contemplation' are roughly divided into two parts. The first two volumes briefly explain the outline and discipline; the last eight volumes explain in detail the appearance of practice. The initial brief explanation is further divided into five aspects: namely, arousing the perfect mind, practicing the perfect practice, feeling the perfect fruit, arising the eight teachings and returning to the three virtues. The initial arousal of the perfect mind is in the first volume, which is to distinguish the appearance of biased and perfect mind through the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are immeasurable, I vow to learn them; the Buddha path is unsurpassed, I vow to achieve it), the Four Noble Truths (suffering, accumulation, extinction, path), and the Six Identities (identity in principle, identity in name, identity in practice, identity in similarity, identity in partial realization, identity in ultimate realization). The Four Great Vows are the power to initiate vows, the Four Noble Truths are the realm on which they are based, and the Six Identities are the stages experienced. If a vow has no realm, it is called a wild wish; if the realm does not distinguish the stages, ordinary people and saints cannot be distinguished. The so-called relying on the realm to make vows is to say, 'Sentient beings are boundless, I vow to save them,' which is based on the realm of the Truth of Suffering; 'Afflictions are endless, I vow to end them,' which is based on the realm of the Truth of Accumulation; 'Dharma gates are immeasurable, I vow to learn them,' which is based on the realm of the Truth of the Path; 'The Buddha path is unsurpassed, I vow to achieve it,' which is based on the realm of the Truth of Extinction. In the 'Nirvana Sutra', the Four Noble Truths are expanded into four levels, so that the Great Vows also have four turns. Now, distinguish the biased and tend towards the perfect, and use these perfect four vows to integrate the previous three vows, none of which is not the Dharma realm, so arise the wonderful vow based on the Dharma realm. The initial mind universally captures contemplation, delusion, and the Dharma realm, and universally learns the Buddha Dharma and the three bodies, etc. Having already aroused the perfect mind, but still not knowing the perfect mind, is it the initial mind, or the later mind? Is the initial identical to the later, or is the initial different from the later? If the initial is not the later, if the initial mind is different from the later, neither is perfect and harmonious. Therefore, it is necessary to distinguish the Six Identities to judge right and wrong. That is, identity in principle, identity in name, identity in practice, identity in similarity, identity in partial realization, identity in ultimate realization. Because of 'identity', the initial and later are both; because of 'six', the initial and later are not confused. The principle is the same, so it is 'identity'.

。事異故六。凡諸經中有即名者。如生死即涅槃之流。皆以六位甄之。使始終理同。而初后無濫。次修圓行等四文。並在第二卷中。初圓行者。謂四種三昧遍攝眾行。若無勝行勝果難階。一常坐出文殊問文殊說兩般若經。亦名一行三昧。唯專念法界故也。以九十日為一期。二常行出般舟三昧經。亦名佛立三昧。成時見十方佛在室中立。亦以九十日為一期。三半行半坐出法華方等二經。法華三七日為一期。方等不限時節。四非行非坐亦名隨自意。意起即觀故也。方法出請觀音等諸大乘經。通於四儀及諸作務公私忽遽。亦可修也。是四三昧行異理同。是故同用十乘之法。二感圓果者。由諸行故得入圓位。近在初住名無生忍。遠期妙覺名寂滅忍。初住功能具如華嚴嘆初住文。即其相也。豈可造次自謂證真。乃至妙覺廣如經說。三起八教者。既入位已八相成道。現十界身。能隨順物機。用三藏等四及漸等四。五時利物。一代始終。四歸三德者。機緣息已宜歸三德。三德者何。謂秘密藏。故涅槃云。安置諸子秘密藏中。我亦不久自住其中。次第三卷去。廣釋行相。開演前五。令易行故。謂釋止觀名。辨止觀體。明體攝法。判法偏圓此四並在第三卷中。次為正修作前方便。並在第四卷中。謂二十五法。總為五科。初具五緣。一衣食

【現代漢語翻譯】事有六種不同。凡是經典中提到『即』這個概念的，比如『生死即涅槃』之類，都要用這六個位置來區分，使從始至終道理一致，避免前後混淆。接下來『修圓行』等四段文字，都在第二卷中。首先是『圓行』，指的是四種三昧（samādhi，定）遍攝一切修行。如果沒有殊勝的修行和殊勝的果報，很難進階。第一種是『常坐』，出自《文殊問文殊說般若經》，也叫『一行三昧』，因為只專注念法界。以九十天為一期。第二種是『常行』，出自《般舟三昧經》，也叫『佛立三昧』，成就時能看見十方佛在室內站立。也以九十天為一期。第三種是『半行半坐』，出自《法華經》、《方等經》。《法華經》以二十一天為一期，《方等經》不限定時間。第四種是『非行非坐』，也叫『隨自意』，意念生起就觀想。方法出自《請觀音經》等諸大乘經典，適用於行住坐臥各種儀態以及各種事務，無論公事私事，緊急情況都可以修習。這四種三昧修行方式不同，但道理相同，所以都用十乘觀法。第二是『感圓果』，由於各種修行而得以進入圓位。近的來說，在初住位就證得『無生忍』（anutpattika-dharma-ksanti，對諸法不生不滅的證悟），遠的來說，期望達到妙覺位，證得『寂滅忍』。初住位的功能，詳見《華嚴經》讚歎初住位的經文，那就是它的相狀。怎麼可以隨便自稱證得了真如，乃至妙覺的境界呢？這些在經典中都有詳細的說明。第三是『起八教』，既然進入了果位，就以八相成道，示現十法界之身，能夠隨順眾生的根機，運用三藏等四教以及漸等四教，五時說法來利益眾生，貫穿一代時教的始終。第四是『歸三德』，機緣成熟后，應當歸於三德。三德是什麼呢？就是秘密藏。所以《涅槃經》說：『安置諸子于秘密藏中，我也不久將安住其中。』接下來第三卷，將詳細解釋行相，開演前面的五種，使之易於修行。也就是解釋止觀之名，辨明止觀之體，闡明體能攝法，判別法門的偏圓，這四點都在第三卷中。接下來是為正式修行做準備的前方便，都在第四卷中，也就是二十五法，總共分為五科。首先是『具五緣』，第一是衣食。

【English Translation】 There are six different aspects of things. Whenever the concept of 'is' is mentioned in the scriptures, such as 'samsara (生死, birth and death) is nirvana (涅槃, liberation)', these six positions should be used to distinguish them, so that the principle is consistent from beginning to end, and to avoid confusion between the beginning and the end. The next four paragraphs, such as 'cultivating perfect practices', are all in the second volume. First is 'perfect practice', which refers to the four samadhis (三昧, meditative absorption) that encompass all practices. Without superior practices and superior fruits, it is difficult to advance. The first is 'constant sitting', which comes from the 'Manjushri Questions, Manjushri Speaks Prajna Sutra', also known as 'one-practice samadhi', because it only focuses on mindfulness of the Dharmadhatu (法界, the realm of reality). It takes ninety days as a period. The second is 'constant walking', which comes from the 'Pratyutpanna Samadhi Sutra', also known as 'Buddha Standing Samadhi', when accomplished, one can see Buddhas standing in the room in the ten directions. It also takes ninety days as a period. The third is 'half walking and half sitting', which comes from the 'Lotus Sutra' and the 'Vaipulya Sutra'. The 'Lotus Sutra' takes twenty-one days as a period, and the 'Vaipulya Sutra' does not limit the time. The fourth is 'neither walking nor sitting', also known as 'following one's own intention', one contemplates as soon as the thought arises. The method comes from the 'Avalokitesvara Sutra' and other Mahayana sutras, and is suitable for all postures of walking, standing, sitting, and lying, as well as various affairs, whether public or private, and can be practiced in emergencies. These four samadhis have different practice methods, but the principles are the same, so they all use the ten vehicles of contemplation. The second is 'sensing the perfect fruit', due to various practices, one can enter the perfect position. In the near term, one attains 'anutpattika-dharma-ksanti (無生忍, the patient acceptance of the non-arising of all dharmas)' in the initial dwelling position, and in the long term, one hopes to reach the wonderful enlightenment position and attain 'extinction forbearance'. The functions of the initial dwelling position are detailed in the sutra praising the initial dwelling position in the 'Avatamsaka Sutra', which is its appearance. How can one casually claim to have attained the realm of Suchness, or even the realm of wonderful enlightenment? These are explained in detail in the scriptures. The third is 'arising the eight teachings', since one has entered the fruition position, one attains enlightenment in eight aspects, manifesting the bodies of the ten dharma realms, being able to follow the faculties of sentient beings, using the four teachings such as the Tripitaka (三藏, the three baskets of Buddhist scriptures) and the four gradual teachings, and teaching the Dharma at five periods to benefit sentient beings, throughout the entire lifetime of teaching. The fourth is 'returning to the three virtues', when the conditions are ripe, one should return to the three virtues. What are the three virtues? They are the secret treasury. Therefore, the 'Nirvana Sutra' says: 'Place all the children in the secret treasury, and I will soon abide in it myself.' Next, the third volume will explain in detail the aspects of practice, expounding the previous five, making them easy to practice. That is, explaining the name of cessation and contemplation, clarifying the substance of cessation and contemplation, elucidating that the substance can encompass the Dharma, and distinguishing the partial and perfect of the Dharma gates, these four points are all in the third volume. Next is the preliminary preparation for formal practice, all in the fourth volume, which is the twenty-five dharmas, divided into five categories. The first is 'possessing the five conditions', the first is clothing and food.

具足。離希望緣故。二持戒清凈。離惡道因故。三閑居靜處。離憒鬧事故。四息諸緣務。棄猥雜業故。五須善知識有咨疑地故。文中各有事理二具。二訶五欲。謂色聲香味觸。正報依報各具此五。並能生於行者須欲心故。故須訶滅。文中自有事理二訶。三棄五蓋者。緣具無慾方堪入觀。觀未相應五法覆心。謂貪慾瞋恚睡眠掉悔狐疑。由觀所起倍異於常。損於寂照覺已須棄。文中各有事理二棄。四調五事者。蓋去不入。當是身等五法不調。謂身息心三定內合調。令身不寬急。心無澀滑心無浮沉。眠食二法定外各調。眠應不節不恣食。使不饑不飽。五行五法者。四科雖具必須此五方成行首。一樂欲。須希慕故。二專念。須憶持故。三精進。須相續故。四巧慧。須迴轉故。五一心。無他求故。具此方便。正觀可獲。正觀者何。所謂十法。若無此十。名壞驢車。又此十法雖俱圓常圓。人復有三根不等。上根唯一法。中根二或七。下根方具十。上根一法者。謂觀不思議境。境為所觀。觀為能觀。所觀者何。謂陰界入不出色心。色從心造全體是心。故經云。三界無別法。唯是一心作。此之能造具足諸法。若漏無漏非漏非無漏等。若因若果非因非果等。故經云。心佛及眾生。是三無差別。眾生理具諸佛已成。成之與理莫不性等。謂一

【現代漢語翻譯】具足：一、遠離希望的因緣。二、持戒清凈：遠離墮入惡道的因緣。三、閑居靜處：遠離喧鬧的事務。四、停止各種俗務：拋棄低俗雜亂的行業。五、需要善知識：有可以諮詢疑問的地方。文中各有事和理兩個方面都具備。二、呵斥五欲：即色、聲、香、味、觸。正報（指眾生的身心）和依報（指眾生所處的環境）各自都具備這五種慾望，並且能夠生起修行者對慾望的需求，所以必須呵斥並滅除。文中自身就包含事和理兩個方面的呵斥。三、捨棄五蓋：因緣具足且沒有慾望，才能進入觀想。在觀想尚未相應時，有五種法覆蓋內心，即貪慾、瞋恚、睡眠、掉悔（掉舉和後悔）、狐疑（懷疑）。由觀想所引起的（五蓋）比平常更加強烈，損害寂靜和覺照，覺察到后必須捨棄。文中各有事和理兩個方面的捨棄。四、調和五事：五蓋去除后仍然無法進入觀想，是因為身等五法沒有調和。即調和身、息（呼吸）、心這三者，使之在禪定中內在結合，使身體不緊張也不鬆弛，心沒有澀滯也沒有滑脫，心沒有浮躁也沒有沉沒。睡眠和飲食這二者，在禪定之外各自調和，睡眠應當不節制也不放縱，飲食使不飢餓也不飽脹。五、實行五法：雖然具備了前面的四科，但必須具備這五種方法才能成就修行的開端。一、樂欲：需要希求和仰慕。二、專念：需要憶念和保持。三、精進：需要相續不斷。四、巧慧：需要回轉運用。五、一心：沒有其他的追求。具備這些方便，才能獲得正觀。什麼是正觀呢？就是所謂的十法。如果沒有這十法，就如同壞了的驢車。而且這十法雖然都圓滿且恒常，但人又有上、中、下三種根器不同。上根器的人只需要一種法，中根器的人需要二種或七種，下根器的人才需要全部十種。上根器的人只需要一種法，指的是觀不思議境。境是所觀的對象，觀是能觀的主體。所觀的對象是什麼呢？就是陰、界、入，不超出色和心。色從心造，全體就是心。所以經中說：『三界沒有別的法，唯一是心所造。』這個能造的心具足各種法，無論是漏（有煩惱）還是無漏（沒有煩惱），還是非漏非無漏等；無論是因還是果，還是非因非果等。所以經中說：『心、佛和眾生，這三者沒有差別。』眾生在理性上具足諸佛的功德，諸佛已經成就，成就的（佛）與理性的（眾生）沒有本質上的差別，都是一樣的。

【English Translation】 Completeness: 1. Abandoning the causes and conditions of hope. 2. Maintaining pure precepts: Abandoning the causes and conditions of falling into evil paths. 3. Dwelling in quiet places: Abandoning noisy affairs. 4. Ceasing all worldly affairs: Abandoning vulgar and chaotic occupations. 5. Needing virtuous friends: Having a place to consult doubts. Each section contains both aspects of phenomena and principle. 2. Reproaching the five desires: namely, form (色), sound (聲), smell (香), taste (味), and touch (觸). Both the direct reward (正報, referring to the mind and body of sentient beings) and the circumstantial reward (依報, referring to the environment in which sentient beings live) each possess these five desires, and they can give rise to the practitioner's need for desires, so they must be reproached and extinguished. The text itself contains reproaches in both phenomena and principle. 3. Abandoning the five coverings (五蓋): When causes and conditions are complete and there are no desires, one can enter contemplation. When contemplation has not yet corresponded, there are five dharmas covering the mind, namely, greed (貪慾), hatred (瞋恚), sleepiness (睡眠), restlessness and remorse (掉悔), and doubt (狐疑). The (five coverings) arising from contemplation are more intense than usual, harming tranquility and awareness, and must be abandoned once they are noticed. Each section contains abandonment in both phenomena and principle. 4. Harmonizing the five matters: If one still cannot enter contemplation after the five coverings are removed, it is because the five dharmas such as the body are not harmonized. That is, harmonizing the body, breath (息), and mind, so that they are internally combined in meditation, making the body neither tense nor relaxed, the mind neither stagnant nor slippery, and the mind neither agitated nor dull. Sleep and food are each harmonized outside of meditation, sleep should be neither restricted nor indulgent, and food should be neither hungry nor full. 5. Practicing the five dharmas: Although the previous four categories are complete, these five methods must be possessed to achieve the beginning of practice. 1. Joyful desire (樂欲): needing aspiration and admiration. 2. Focused mindfulness (專念): needing to remember and maintain. 3. Diligence (精進): needing to be continuous. 4. Skillful wisdom (巧慧): needing to be flexible. 5. One-pointedness of mind (一心): having no other pursuits. With these skillful means, correct contemplation can be attained. What is correct contemplation? It is the so-called ten dharmas. Without these ten dharmas, it is like a broken donkey cart. Moreover, although these ten dharmas are all complete and constant, people have three different capacities: superior, medium, and inferior. People of superior capacity only need one dharma, people of medium capacity need two or seven, and people of inferior capacity need all ten. People of superior capacity only need one dharma, which refers to contemplating the inconceivable realm. The realm is the object of contemplation, and contemplation is the subject of contemplation. What is the object of contemplation? It is the skandhas (陰), realms (界), and entrances (入), not exceeding form (色) and mind (心). Form is created from the mind, and the whole is the mind. Therefore, the sutra says: 'The three realms have no other dharma, only created by the mind.' This creating mind possesses all dharmas, whether they are defiled (漏, with afflictions) or undefiled (無漏, without afflictions), or neither defiled nor undefiled, etc.; whether they are cause or effect, or neither cause nor effect, etc. Therefore, the sutra says: 'The mind, Buddha, and sentient beings, these three are not different.' Sentient beings inherently possess the merits of all Buddhas, and the Buddhas have already attained them. The attained (Buddha) and the inherent (sentient beings) are not essentially different, they are the same.

一心中一切心。一一塵中一切塵。一一心中一切塵。一一塵中一切心。一一塵中一切剎。一切剎塵亦復然。諸法諸塵諸剎身。其體宛然無自性。無性本來隨物變。所以相入事恒分。故我身心剎塵遍。諸佛眾生亦復然一一身土體恒同。何妨心佛眾生異。異故分于染凈緣。緣體本空空不空。三諦三觀三非三。三一一三無所寄。諦觀名別體復同。是故能所二非二(三觀名義在纓絡等經。三諦名義在王仁等經)如是觀時名觀心性。隨緣不變故為性。不變隨緣故為心。故涅槃經云。能觀心性名為上定。上定者。名第一義。第一義者。名為佛性。佛性者。名毗盧遮那。此遮那性具三佛性。遮那遍故三佛亦遍。故知三佛唯一剎那。三佛遍故剎那則遍。如是觀者。名觀煩惱。名觀法身。此觀法身。是觀三身。是觀剎那。是觀海藏。是觀真如。是觀實相。是觀眾生。是觀己身。是觀虛空是觀中道。故此妙境為諸法本。故此妙觀是諸行源。如是方離偏小邪外。所以居在十法之首。上根一觀橫豎該攝。便識無相眾相宛然。即破無明登于初住。若內外凡。故諭云。其事高廣乃至道場。中根未曉。更修下法。二起慈悲心者。觀境不悟。須加發心。此人無始已起弘誓。故云。發僧那於始心。終大悲以赴難。僧那者。弘誓也。赴難者。入惡也。今由觀

【現代漢語翻譯】現代漢語譯本一心之中包含一切心。每一個微塵之中包含一切微塵。每一個心中包含一切微塵。每一個微塵之中包含一切心。每一個微塵之中包含一切佛剎（Buddha-kshetra，佛所居住的國土）。一切佛剎微塵也是如此。一切諸法、諸塵、諸剎身，它們的本體本來就沒有自性。沒有自性，所以隨著外物而變化，因此相互涉入，事相上卻又恒常有分別。所以我的身心和佛剎微塵遍佈一切處，諸佛和眾生也是如此。每一個身土的本體恒常相同，又何妨心、佛、眾生有所不同呢？因為不同，所以才有了染凈的因緣。因緣的本體本來是空，但空卻不是什麼都沒有。空、假、中三諦（Three Truths）和空、假、中三觀（Three Contemplations），以及非空、非假、非中這三重否定，這三者既是一又是三，沒有固定的寄託之處。諦和觀只是名稱不同，本體卻是相同的。因此，能觀的主體和所觀的對象，二者並非截然對立（三觀的名義在《纓絡經》等經典中，三諦的名義在《王仁經》等經典中）。像這樣觀照的時候，就叫做觀心性。隨順因緣而不改變，所以稱為『性』。不改變而隨順因緣，所以稱為『心』。所以《涅槃經》（Nirvana Sutra）說：『能夠觀照心性，就叫做上定（supreme samadhi）。』上定，就叫做第一義諦（paramārtha-satya，最高的真理）。第一義諦，就叫做佛性（Buddha-nature）。佛性，就叫做毗盧遮那（Vairocana，光明遍照）。』這毗盧遮那的自性具足三種佛性（Trikaya，法身、報身、應身）。毗盧遮那遍佈一切處，所以三佛也遍佈一切處。所以知道三佛只存在於一個剎那（ksana，極短的時間）。三佛遍佈一切處，所以剎那也就遍佈一切處。像這樣觀照，就叫做觀煩惱，也叫做觀法身（Dharmakaya，佛的法性之身）。這種觀法身，就是觀三身，就是觀剎那，就是觀海藏（ocean seal samadhi），就是觀真如（Tathata，事物的真實如是的狀態），就是觀實相（reality），就是觀眾生，就是觀己身，就是觀虛空，就是觀中道（Madhyamaka，不落兩邊的中正之道）。所以這種微妙的境界是諸法的根本，所以這種微妙的觀照是各種修行的源頭。像這樣才能遠離偏頗、狹隘、邪惡和外道。所以它居於十法界（Ten Dharma Realms）之首。上根器的人一旦觀照，就能橫向和縱向地全部涵蓋，就能認識到無相之中包含著各種相，立即破除無明（ignorance），登上初住（first stage of Bodhisattva）。無論是內凡還是外凡，所以比喻說：『這件事高深廣博，乃至到達菩提道場（Bodhimanda）。』中等根器的人如果不能領悟，就應該修習下面的方法。第二，生起慈悲心。如果觀照境界而不能領悟，就必須加以發心。這種人從無始以來就已經發起了弘大的誓願，所以說：『從最初的心就發起僧那（samgha，僧團），最終以大悲心去赴難。』僧那，就是弘誓。赴難，就是進入惡道。現在由於觀照的緣故。

【English Translation】 English version One mind contains all minds. Each dust contains all dusts. Each mind contains all dusts. Each dust contains all minds. Each dust contains all Buddha-lands (Buddha-kshetra, the land where a Buddha resides). All Buddha-land dusts are also like this. All dharmas, all dusts, all bodies of Buddha-lands, their essence is originally without self-nature. Without self-nature, they change according to things, so they interpenetrate, but in phenomena, they are always distinct. Therefore, my body and mind and the dusts of Buddha-lands pervade everywhere, and so do all Buddhas and sentient beings. Each body and land has the same essence, so what harm is there if minds, Buddhas, and sentient beings are different? Because of the differences, there are conditions for defilement and purity. The essence of conditions is originally empty, but emptiness is not nothing. The Three Truths (emptiness, provisional existence, and the mean) and the Three Contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the mean), and the triple negation of not emptiness, not provisional existence, and not the mean, these three are both one and three, with no fixed place to rely on. Truth and contemplation are different in name only, but their essence is the same. Therefore, the observer and the observed are not two separate entities (the names and meanings of the Three Contemplations are in the Garland Sutra and other scriptures; the names and meanings of the Three Truths are in the King Ren Sutra and other scriptures). When contemplating in this way, it is called contemplating the mind-nature. Following conditions without changing is called 'nature'. Not changing while following conditions is called 'mind'. Therefore, the Nirvana Sutra says: 'Being able to contemplate the mind-nature is called supreme samadhi.' Supreme samadhi is called the ultimate truth (paramārtha-satya, the highest truth). The ultimate truth is called Buddha-nature. Buddha-nature is called Vairocana (the light that shines everywhere).' This Vairocana-nature possesses the three Buddha-natures (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya). Because Vairocana pervades everywhere, the three Buddhas also pervade everywhere. Therefore, know that the three Buddhas exist only in one instant (ksana, an extremely short time). Because the three Buddhas pervade everywhere, the instant also pervades everywhere. Contemplating in this way is called contemplating afflictions, and it is also called contemplating the Dharmakaya (the Dharma-body of the Buddha). This contemplation of the Dharmakaya is the contemplation of the three bodies, the contemplation of the instant, the contemplation of the ocean seal samadhi, the contemplation of Suchness (Tathata, the true state of things as they are), the contemplation of reality, the contemplation of sentient beings, the contemplation of oneself, the contemplation of emptiness, and the contemplation of the Middle Way (Madhyamaka, the path of not falling into extremes). Therefore, this wonderful state is the root of all dharmas, and this wonderful contemplation is the source of all practices. Only in this way can one be free from bias, narrowness, evil, and external paths. Therefore, it is at the head of the Ten Dharma Realms. Those with superior faculties, once they contemplate, can encompass everything horizontally and vertically, and can recognize that the formless contains all forms, immediately breaking through ignorance and ascending to the first stage of Bodhisattva. Whether one is an ordinary person internally or externally, it is said: 'This matter is profound and vast, even reaching the Bodhimanda (place of enlightenment).' If those with medium faculties cannot understand, they should cultivate the following methods. Second, generate compassion. If one cannot understand by contemplating the realm, one must add the generation of the aspiration. Such a person has already made great vows from the beginningless past, so it is said: 'From the initial mind, generate the samgha (community), and ultimately go to the difficulties with great compassion.' Samgha is the great vow. Going to the difficulties is entering the evil paths. Now, due to contemplation.

境不契于理。重須發誓。于靜心中思惟彼我。鯁痛自他。無量劫來沈回生死。縱發小志迷菩提心。我今雖知行由未備。故重發誓言。眾生無邊誓願度。生死即涅槃故。煩惱無數誓願斷。煩惱即菩提故。法門無盡誓願知。即惑成智故。佛道無上誓願成即產生滅故。作此思惟豁然大悟。冥所照境入凡聖位。故諭云。張設幰蓋等。若不入者。由心不安。三安心者先總。次別。所言總者。以法界為所安。以寂照為能安。若知煩惱及以生死本性清凈。名之為寂。本性如空。名之為照。此煩惱生死複名法界。即此法界體用互顯。體是所安之法界。用是能安之寂照。體名平等法身。亦具三德。用名般若解脫。亦具三德。體用不二三德理均。冰水藤蛇諭意可識。所言別者。雖復安之。彌暗瀰散。良由無始習性不同。故今順性逐而安之。謂宜聽宜思宜寂宜照。隨樂隨治隨第一義。何以故。有因寂照而善根增長。有不增長。有因寂照煩惑破壞。或有不破。見理亦然。或聞思迴轉。或聞思相資。未可卒具。細尋方曉。故諭云。安置丹枕。即車內枕也。若不入者。由破法不遍。四破法遍者。眾教諸門大各有四。乃至八萬四千不同。莫不併以無生為首。今且從初。于無生門遍破諸惑。復以無生度入余門。縱橫俱破令識體遍。故喻云。其疾如風。此

【現代漢語翻譯】境不契于理，需要重新發誓。在平靜的心中思惟彼（他人）我（自己），如同魚刺卡在喉嚨般痛苦地感受自他。無量劫以來沉淪於生死輪迴，即使發出微小的志向也會迷惑菩提心（bodhicitta，覺悟之心）。我今雖然知道，但修行尚未完備，所以重新發誓：眾生無邊誓願度，因為生死即是涅槃（nirvana，寂滅）；煩惱無數誓願斷，因為煩惱即是菩提（bodhi，覺悟）；法門無盡誓願知，即是將迷惑轉為智慧；佛道無上誓願成，即是將生滅轉為不生不滅。如此思惟，豁然大悟，在冥冥之中照見之境進入凡聖之位。所以譬喻說，張設幰蓋等，如果不能進入，是因為心不安。三安心，首先是總的，其次是別的。所說的總的，是以法界（dharma-dhatu，諸法的總稱）為所安之處，以寂照（止觀）為能安之法。如果知道煩惱以及生死的本性是清凈的，就叫做寂；本性如虛空，就叫做照。這煩惱生死又名法界，即此法界的體和用互相顯現。體是所安的法界，用是能安的寂照。體名為平等法身（dharma-kaya，法性之身），也具足三德（法身德、般若德、解脫德）。用名為般若（prajna，智慧）解脫，也具足三德。體用不二，三德之理均等。冰水、藤蛇的譬喻，其意可以理解。所說的別的，即使安住于寂照，也更加昏暗散亂，這是因為無始以來的習性不同，所以現在順應各自的習性而安住。適宜聽聞佛法，適宜思惟法義，適宜寂靜，適宜觀照。隨順各自的喜好，隨順各自的對治方法，隨順第一義諦（paramartha-satya，勝義諦）。為什麼呢？因為有人因寂照而善根增長，有人不增長；有人因寂照而煩惱惑亂被破壞，有人不被破壞。見理也是這樣，或者聽聞思惟可以迴轉，或者聽聞思惟可以互相資助，不能全部列舉，仔細尋思才能明白。所以譬喻說，安置丹枕，就是車內的枕頭。如果不能進入，是因為破法不普遍。四破法普遍，各種教派的各種法門，大的各有四種，乃至八萬四千種不同，沒有不以無生為首要的。現在且從最初開始，在無生門中普遍破除各種迷惑，再以無生度入其餘法門，縱橫都破除，使認識的本體普遍。所以譬喻說，其疾如風。此現代漢語譯本：境不契于理，需要重新發誓。在平靜的心中思惟彼（他人）我（自己），如同魚刺卡在喉嚨般痛苦地感受自他。無量劫以來沉淪於生死輪迴，即使發出微小的志向也會迷惑菩提心（bodhicitta，覺悟之心）。我今雖然知道，但修行尚未完備，所以重新發誓：眾生無邊誓願度，因為生死即是涅槃（nirvana，寂滅）；煩惱無數誓願斷，因為煩惱即是菩提（bodhi，覺悟）；法門無盡誓願知，即是將迷惑轉為智慧；佛道無上誓願成，即是將生滅轉為不生不滅。如此思惟，豁然大悟，在冥冥之中照見之境進入凡聖之位。所以譬喻說，張設幰蓋等，如果不能進入，是因為心不安。三安心，首先是總的，其次是別的。所說的總的，是以法界（dharma-dhatu，諸法的總稱）為所安之處，以寂照（止觀）為能安之法。如果知道煩惱以及生死的本性是清凈的，就叫做寂；本性如虛空，就叫做照。這煩惱生死又名法界，即此法界的體和用互相顯現。體是所安的法界，用是能安的寂照。體名為平等法身（dharma-kaya，法性之身），也具足三德（法身德、般若德、解脫德）。用名為般若（prajna，智慧）解脫，也具足三德。體用不二，三德之理均等。冰水、藤蛇的譬喻，其意可以理解。所說的別的，即使安住于寂照，也更加昏暗散亂，這是因為無始以來的習性不同，所以現在順應各自的習性而安住。適宜聽聞佛法，適宜思惟法義，適宜寂靜，適宜觀照。隨順各自的喜好，隨順各自的對治方法，隨順第一義諦（paramartha-satya，勝義諦）。為什麼呢？因為有人因寂照而善根增長，有人不增長；有人因寂照而煩惱惑亂被破壞，有人不被破壞。見理也是這樣，或者聽聞思惟可以迴轉，或者聽聞思惟可以互相資助，不能全部列舉，仔細尋思才能明白。所以譬喻說，安置丹枕，就是車內的枕頭。如果不能進入，是因為破法不普遍。四破法普遍，各種教派的各種法門，大的各有四種，乃至八萬四千種不同，沒有不以無生為首要的。現在且從最初開始，在無生門中普遍破除各種迷惑，再以無生度入其餘法門，縱橫都破除，使認識的本體普遍。所以譬喻說，其疾如風。此

【English Translation】 The state does not accord with the principle, one must re-make vows. In a calm mind, contemplate 'other' (others) and 'self' (oneself), feeling the pain of self and others as if a fishbone is stuck in the throat. Since limitless kalpas (aeons) have passed, we have been sinking in the cycle of birth and death. Even a small aspiration can delude the bodhicitta (mind of enlightenment). Although I know now, my practice is not yet complete, so I re-make the vows: Sentient beings are boundless, I vow to liberate them all, because birth and death are nirvana (cessation); Afflictions are countless, I vow to eradicate them all, because afflictions are bodhi (enlightenment); Dharma gates are endless, I vow to know them all, which is to transform delusion into wisdom; The Buddha path is supreme, I vow to accomplish it, which is to transform arising and ceasing into non-arising and non-ceasing. Contemplating in this way, one suddenly attains great enlightenment, and the realm illuminated in the darkness enters the position of ordinary and sage. Therefore, it is said in the analogy, setting up canopies, etc., if one cannot enter, it is because the mind is not at peace. The three ways to pacify the mind are, first, general, and second, specific. The general way is to take the dharma-dhatu (realm of all phenomena) as the place to be pacified, and to take stillness and illumination (shamatha-vipassana) as the means to pacify. If one knows that the nature of afflictions and birth and death is pure, it is called stillness; the nature is like space, it is called illumination. These afflictions and birth and death are also called dharma-dhatu, that is, the essence and function of this dharma-dhatu manifest each other. The essence is the dharma-dhatu to be pacified, and the function is the stillness and illumination that can pacify. The essence is called the equal dharma-kaya (dharma body), which also possesses the three virtues (dharma-kaya virtue, prajna virtue, liberation virtue). The function is called prajna (wisdom) and liberation, which also possesses the three virtues. Essence and function are not two, and the principles of the three virtues are equal. The analogy of ice and water, and the poisonous snake, the meaning can be understood. The specific way is that even if one abides in stillness and illumination, it becomes even more dim and scattered. This is because the habits from beginningless time are different, so now we abide according to their respective habits. It is suitable to listen to the Dharma, suitable to contemplate the Dharma, suitable to be still, suitable to contemplate. Follow their respective preferences, follow their respective antidotes, follow the paramartha-satya (ultimate truth). Why? Because some people's roots of goodness increase due to stillness and illumination, and some do not increase; some people's afflictions and delusions are destroyed due to stillness and illumination, and some are not destroyed. Seeing the principle is also like this, or hearing and thinking can turn around, or hearing and thinking can help each other, it cannot be fully listed, only careful consideration can understand. Therefore, it is said in the analogy, placing a red pillow, which is the pillow in the car. If one cannot enter, it is because the breaking of the Dharma is not universal. The universality of the four ways of breaking the Dharma, the various Dharma gates of various schools, the large ones each have four kinds, and even eighty-four thousand kinds are different, none of which do not take non-arising as the most important. Now let's start from the beginning, universally breaking all kinds of delusions in the non-arising gate, and then using non-arising to enter the other Dharma gates, breaking both vertically and horizontally, so that the essence of knowledge is universal. Therefore, it is said in the analogy, its speed is like the wind. This English version: The state does not accord with the principle, one must re-make vows. In a calm mind, contemplate 'other' (others) and 'self' (oneself), feeling the pain of self and others as if a fishbone is stuck in the throat. Since limitless kalpas (aeons) have passed, we have been sinking in the cycle of birth and death. Even a small aspiration can delude the bodhicitta (mind of enlightenment). Although I know now, my practice is not yet complete, so I re-make the vows: Sentient beings are boundless, I vow to liberate them all, because birth and death are nirvana (cessation); Afflictions are countless, I vow to eradicate them all, because afflictions are bodhi (enlightenment); Dharma gates are endless, I vow to know them all, which is to transform delusion into wisdom; The Buddha path is supreme, I vow to accomplish it, which is to transform arising and ceasing into non-arising and non-ceasing. Contemplating in this way, one suddenly attains great enlightenment, and the realm illuminated in the darkness enters the position of ordinary and sage. Therefore, it is said in the analogy, setting up canopies, etc., if one cannot enter, it is because the mind is not at peace. The three ways to pacify the mind are, first, general, and second, specific. The general way is to take the dharma-dhatu (realm of all phenomena) as the place to be pacified, and to take stillness and illumination (shamatha-vipassana) as the means to pacify. If one knows that the nature of afflictions and birth and death is pure, it is called stillness; the nature is like space, it is called illumination. These afflictions and birth and death are also called dharma-dhatu, that is, the essence and function of this dharma-dhatu manifest each other. The essence is the dharma-dhatu to be pacified, and the function is the stillness and illumination that can pacify. The essence is called the equal dharma-kaya (dharma body), which also possesses the three virtues (dharma-kaya virtue, prajna virtue, liberation virtue). The function is called prajna (wisdom) and liberation, which also possesses the three virtues. Essence and function are not two, and the principles of the three virtues are equal. The analogy of ice and water, and the poisonous snake, the meaning can be understood. The specific way is that even if one abides in stillness and illumination, it becomes even more dim and scattered. This is because the habits from beginningless time are different, so now we abide according to their respective habits. It is suitable to listen to the Dharma, suitable to contemplate the Dharma, suitable to be still, suitable to contemplate. Follow their respective preferences, follow their respective antidotes, follow the paramartha-satya (ultimate truth). Why? Because some people's roots of goodness increase due to stillness and illumination, and some do not increase; some people's afflictions and delusions are destroyed due to stillness and illumination, and some are not destroyed. Seeing the principle is also like this, or hearing and thinking can turn around, or hearing and thinking can help each other, it cannot be fully listed, only careful consideration can understand. Therefore, it is said in the analogy, placing a red pillow, which is the pillow in the car. If one cannot enter, it is because the breaking of the Dharma is not universal. The universality of the four ways of breaking the Dharma, the various Dharma gates of various schools, the large ones each have four kinds, and even eighty-four thousand kinds are different, none of which do not take non-arising as the most important. Now let's start from the beginning, universally breaking all kinds of delusions in the non-arising gate, and then using non-arising to enter the other Dharma gates, breaking both vertically and horizontally, so that the essence of knowledge is universal. Therefore, it is said in the analogy, its speed is like the wind. This

門最廣不可即具。若不入者。應尋通塞。五識通塞者。雖知生死煩惱為塞。菩提涅槃為通。復應須識。于通起塞此塞須破。于塞得通此通須護。如將為賊。此賊豈存。若賊為將。此將豈破。節節檢校。無令生著。著故名塞。破塞存通。非唯一轍有心皆爾。唸唸常須檢校通塞。故諭云。安置丹枕。即車外枕也。若不入者。由道品不均。六道品調適者。約門遍破。于理又昧。應須七科次第除錯。若不爾者。此之道品為誰施設。以破遍門。雖觀陰境。陰上未分念處名故。況有六科。展轉調停。故用此門檢校銓擇。謂念處正勤如意根力七覺八道。初念處者。謂身受心法四法。並於法性心中。三諦推檢。初觀身者。身是色法。觀法性色一色一切色。一切色一色。雙照一一切。雙非一一切。能所三一具如前文妙境中說。受等三法例前可知。余之六科不可具委。故諭云。有大白牛等。如上六門。名為正行。若不悟者。良由事惡助覆理善。七助道對治者。涅槃云。眾生煩惱非一種。佛說無量對治門。夫不信有對治之人。當知此人未曉正行。若識己身正行未辨。良由事惡助於理惡。共蔽理善令不現前。理善者。法界常住。事善者。事施等六。理惡者。微細無明。事惡者。謂六重蔽。由修止觀。此六現起。慳貪破戒瞋恚懈怠亂想愚癡。具此

【現代漢語翻譯】現代漢語譯本：最廣大的法門也不是一下子就能完全掌握的。如果不能進入，就應該尋找通達和阻塞之處。五識（眼、耳、鼻、舌、身五種感覺器官的意識）的通達和阻塞在於，雖然知道生死煩惱是阻塞，菩提（覺悟）和涅槃（寂滅）是通達，但還必須認識到，在通達處產生阻塞，這種阻塞必須破除；在阻塞處獲得通達，這種通達必須守護。如同把強盜當作將領，強盜怎麼會存在？如果把強盜當作將領，這個將領又怎麼能被消滅？要逐一檢查，不要讓任何執著產生。執著就叫做阻塞。破除阻塞，保持通達，並非只有一種方法，有心的人都應該這樣。時時刻刻都要檢查通達和阻塞。所以比喻說，安置丹枕，就是車外的枕頭。如果不能進入，是因為道品（修行的方法）不均衡。六道品（六種修行方法）的調適，是約法門普遍破除執著。如果對理又不明白，就應該按照七科（七種修行次第）的順序除錯。如果不這樣，這些道品是為誰施設的呢？用來破除普遍的法門。即使觀察陰境（五蘊的境界），在陰境上還沒有區分念處（四念處）的名稱，更何況有六科，輾轉調停。所以用這個法門來檢查和選擇，就是念處、正勤、如意、根、力、七覺支、八正道。最初的念處，就是身、受、心、法四法，並且在法性心中，用三諦（空、假、中）來推究檢查。最初觀察身，身是色法，觀察法性色（色的本性）就是一色，一色就是一切色，一切色就是一色。同時照見一和一切，同時否定一和一切。能、所、三一（能觀、所觀、觀照三者合一）都像前面妙境中說的那樣。受等三法可以參照前面來理解。其餘的六科不能詳細說明。所以比喻說，有大白牛等。像上面的六門，叫做正行。如果不能領悟，是因為惡事幫助遮蓋了善理。七助道對治，涅槃經上說，眾生的煩惱不是一種，佛說了無量對治法門。不相信有對治的人，應該知道這個人還不明白正行。如果認識自己，正行還沒有分辨清楚，是因為惡事幫助了惡理，共同遮蔽了善理，使善理不能顯現。善理，就是法界常住。善事，就是事施等六種。惡理，就是微細的無明。惡事，就是六重蔽（六種嚴重的遮蔽），由於修止觀，這六種遮蔽就顯現出來：慳貪、破戒、瞋恚、懈怠、亂想、愚癡。具備這些。

【English Translation】 English version: Even the broadest Dharma gate cannot be fully grasped immediately. If one cannot enter, one should seek out the points of access and obstruction. The access and obstruction of the five consciousnesses (the consciousnesses of the eyes, ears, nose, tongue, and body) lie in the fact that, although one knows that the afflictions of birth and death are obstructions, and Bodhi (enlightenment) and Nirvana (extinction) are access, one must also recognize that obstructions arise in the place of access, and these obstructions must be broken through; and that access is gained in the place of obstruction, and this access must be guarded. It is like making a robber a general; how can the robber still exist? If the robber is made a general, how can this general be eliminated? One must examine each point, not allowing any attachments to arise. Attachment is called obstruction. Breaking through obstruction and maintaining access is not just one method; all those with a mind should do this. One must constantly examine access and obstruction. Therefore, it is compared to placing a danzhen (a type of pillow), which is like a pillow outside the carriage. If one cannot enter, it is because the factors of the path (the methods of practice) are not balanced. The adjustment of the six factors of the path (six types of practice) is to universally break through attachments in relation to the Dharma gate. If one is also unclear about the principle, one should adjust according to the order of the seven categories (seven stages of practice). If one does not do this, for whom are these factors of the path established? They are used to break through universal Dharma gates. Even if one observes the skandha realms (the realms of the five aggregates), the name of mindfulness (the four mindfulnesses) has not yet been distinguished on the skandhas, let alone the six categories, which are adjusted and harmonized in turn. Therefore, this Dharma gate is used to examine and select, which is mindfulness, diligence, wish fulfillment, roots, powers, the seven factors of enlightenment, and the eightfold noble path. The initial mindfulness is the four dharmas of body, feeling, mind, and phenomena, and in the mind of Dharma-nature, one examines and investigates using the three truths (emptiness, provisional existence, and the middle way). Initially observing the body, the body is a form, observing that the Dharma-nature of form (the essence of form) is one form, one form is all forms, and all forms are one form. Simultaneously illuminating one and all, simultaneously negating one and all. The subject, object, and the unity of the three (the observer, the observed, and the act of observation being one) are all as described in the previous text on the wonderful realm. The three dharmas of feeling, etc., can be understood by referring to the previous text. The remaining six categories cannot be explained in detail. Therefore, it is compared to having a great white ox, etc. The six gates above are called correct practice. If one cannot realize this, it is because evil deeds help to cover up the good principle. The seven aids to the path are antidotes. The Nirvana Sutra says, 'The afflictions of sentient beings are not of one kind; the Buddha spoke of countless antidotal Dharma gates.' Those who do not believe in antidotes should know that they do not understand correct practice. If one recognizes oneself but has not clearly distinguished correct practice, it is because evil deeds help evil principles, jointly obscuring the good principle, preventing it from manifesting. The good principle is the Dharma realm, which is constant and abiding. Good deeds are the six types of giving, etc. Evil principle is subtle ignorance. Evil deeds are the six heavy coverings, which arise due to the practice of cessation and contemplation: stinginess, breaking precepts, anger, laziness, distracted thoughts, and foolishness. One possesses these.

六惡而云內有勝法。或云常自相應。若相應者即同法身。應無方所說必稱機。若暫相應。復起惡者都無此理。則與成佛還作眾生為妨。若言曾契妨亦如之。若言知理不妨惡者。亦應知富免貧。知藥免病。事惡若去。理善易明。仍請聖加。助我顯理。若爾但觀惡即是道。豈有惡能蔽理。此義不然。若惡已成道道即法身。法身未契由即觀微故。先修事度以治事惡。事惡傾已理善可生。故修觀者。須以事惡檢。以六即判。理善明竟事惡必亡。須知理明位在何許。乃以小助大以偏助圓。況復更有轉治兼治具治第一義治等。非可卒盡。故諭云。又多僕從而侍衛之。若無僕從傾覆何疑。中根用觀極至於此。八知次位者。下根障重非唯正助不明。卻生上慢謂己均佛。未得謂得。未證謂證。須知次位使朱紫不濫。夫小大真似非證不明。故三世諸佛皆明諸位。若未證得而謂證得。非唯失位卻墮泥犁。故小乘經中四禪比丘謂為四果。大乘經中魔與菩薩授跋致記。若生取著必同魔屬。尚夫人天何關至道。故大小經論咸明次位。又說深位勝妙功德。引接始行令欣慕故。又有樂聞長遠之位。生增上信立難行行。破大煩惱見第一義。故諭云。游於四方諭住等四。雖知次位不忍違順。須明安忍。九安忍者。圓頓行人初入外凡。外招名利內動宿障。宿障

【現代漢語翻譯】現代漢語譯本：如果說六惡（指身、口、意所造的六種惡業）之中包含殊勝之法，或者說六惡常常與真如自性相應，如果真的相應，那就等同於法身（Dharmakaya，諸佛所證的清凈法性），應無固定處所，說法應隨機應變。如果只是暫時的相應，之後又生起惡業，這完全沒有道理。那麼，（修行者）成佛后又變成眾生，這會成為一種障礙。如果說曾經契合（真如自性），這種障礙也是一樣的。如果說了解道理不妨礙作惡，那麼也應該瞭解富有可以避免貧窮，了解藥物可以避免疾病。如果惡事能夠去除，真理就容易明白。仍然懇請聖賢加持，幫助我顯明真理。如果這樣，只要觀察惡就是道，難道惡還能遮蔽真理嗎？這種說法是不對的。如果惡已經成為道，道就是法身。法身沒有契合，是因為觀察還不夠細微。所以先要修習事相上的戒律來治理事相上的惡業。事相上的惡業消除后，理性的善才能產生。所以修習觀行的人，必須用事相上的惡業來檢驗自己，用六即（六種即：理即、名字即、觀行即、相似即、分證即、究竟即）來判斷。理性上的善如果完全明白，事相上的惡業必定消亡。要知道理性的明白處於哪個位次，才能以小的幫助大的，以偏的幫助圓的。更何況還有轉治、兼治、具治、第一義治等等，不可能一下子窮盡。所以比喻說：『又有許多僕人跟隨著侍衛他。』如果沒有僕人，傾覆還有什麼疑問呢？中等根器的人用觀行，達到這裡就到頂了。第八，瞭解次第位次的人。下等根器的人障礙深重，不僅正助雙修不明白，反而生起增上慢，認為自己與佛相等，沒有得到卻說得到，沒有證悟卻說證悟。要知道次第位次，使朱紫不相混淆。大小、真假、相似，沒有證悟是無法明白的。所以三世諸佛都明白各個位次。如果沒有證得卻說證得，不僅會失去位次，還會墮入地獄。所以小乘經典中，四禪比丘認為自己是四果阿羅漢。大乘經典中，魔會給菩薩授記。如果產生執著，必定與魔為伍。尚且不能成就人天果報，又怎麼能達到至道呢？所以大小乘經典都闡明次第位次。又說甚深位次的殊勝功德，引導初學者生起欣慕之心。又有喜歡聽聞長遠位次的人，生起增上信心，立下難行之行，破除大的煩惱，見到第一義諦。所以比喻說：『游於四方』，比喻住在住、行、坐、臥四威儀中。即使知道次第位次，也不能忍受違逆和順從，必須明白安忍。第九，安忍者。圓頓教法的修行人，剛進入外凡位，外面招來名利，內在觸動宿世的業障。宿世的業障

【English Translation】 English version: If it is said that the six evils (referring to the six evil karmas created by body, speech, and mind) contain supreme Dharma, or that the six evils are constantly corresponding to the true nature of Suchness, if they truly correspond, then it is equivalent to the Dharmakaya (the pure Dharma-nature realized by all Buddhas), which should have no fixed location, and the teachings should be given according to the circumstances. If it is only a temporary correspondence, and then evil karma arises again, this makes no sense at all. Then, (the practitioner) becomes a sentient being again after becoming a Buddha, which would become an obstacle. If it is said that there was a previous alignment (with the true nature of Suchness), this obstacle is the same. If it is said that understanding the principle does not hinder doing evil, then it should also be understood that being rich can avoid poverty, and knowing medicine can avoid illness. If evil deeds can be removed, the truth will be easy to understand. I still earnestly request the blessings of the sages to help me reveal the truth. If so, just observe that evil is the path, how can evil obscure the truth? This statement is incorrect. If evil has become the path, the path is the Dharmakaya. The Dharmakaya has not been aligned with because the observation is not subtle enough. Therefore, one must first cultivate the precepts in terms of phenomena to govern the evil karma in terms of phenomena. After the evil karma in terms of phenomena is eliminated, rational goodness can arise. Therefore, those who practice contemplation must examine themselves with the evil karma in terms of phenomena and judge with the Six Identities (Six Identities: Identity in Principle, Identity in Name, Identity in Practice, Identity in Similarity, Identity in Partial Realization, Identity in Ultimate Realization). If rational goodness is fully understood, evil karma in terms of phenomena will surely disappear. One must know which position the understanding of reason is in, in order to use the small to help the large, and the partial to help the complete. Moreover, there are also transformative cures, concurrent cures, comprehensive cures, the cure of the supreme meaning, etc., which cannot be exhausted all at once. Therefore, the analogy says: 'There are also many servants following and guarding him.' If there are no servants, what doubt is there about overturning? People of medium capacity use contemplation, and reaching here is the limit. Eighth, those who understand the order of positions. People of inferior capacity have deep obstacles, not only do they not understand the dual cultivation of the primary and auxiliary, but they also give rise to increased arrogance, thinking that they are equal to the Buddha, saying they have attained what they have not attained, and saying they have realized what they have not realized. One must know the order of positions so that vermilion and purple are not confused. Size, truth, and similarity cannot be understood without realization. Therefore, all Buddhas of the three worlds understand all positions. If one has not attained but says one has attained, not only will one lose one's position, but one will also fall into hell. Therefore, in the Hinayana scriptures, the four Dhyana Bhikkhus think they are the four Arhats. In the Mahayana scriptures, demons will give predictions to Bodhisattvas. If attachment arises, one will surely be in the company of demons. One cannot even achieve the rewards of humans and devas, so how can one reach the ultimate path? Therefore, both the Mahayana and Hinayana scriptures explain the order of positions. They also speak of the supreme merits of the profound positions, guiding beginners to generate a desire for admiration. There are also those who like to hear about the distant positions, generate increased faith, establish difficult practices, break through great afflictions, and see the supreme truth. Therefore, the analogy says: 'Wandering in the four directions' is like dwelling in the four dignities of dwelling, walking, sitting, and lying down. Even if one knows the order of positions, one cannot bear to disobey or obey, one must understand forbearance. Ninth, forbearance. Practitioners of the perfect and sudden teachings, when they first enter the outer ordinary position, attract fame and gain externally, and internally stir up past karmic obstacles. Past karmic obstacles

縱薄名利彌至。為眾圍繞廢損自行。因茲破敗。豈能進道。外人視之猶謂大聖。如樹抱蝎表似內虛。唯當自勉不為所動得入內凡。名為似位。若專住似位。名為法愛。十離法愛者。已得相似六根互用。已破兩惑永無墜苦。愛此似位。名為頂墮。不同小乘退為五逆。以內外凡位諸教別故。若修離愛進入銅輪。名為十住。分身百界一多相即。身土既爾。己他亦然。十身利生四土攝物。初住功德具如華嚴賢首品廣明。此上從第五卷初。盡第七卷末。明正修行。始從初心終至初住。從第八卷去。明觀陰后更發宿習。用觀觀習。若用上來十種觀法。未得入位。必發宿習。謂煩惱病患業相魔事。並在第八卷中。禪境在第九卷中。見境在第十卷中。余有上慢兩教二乘三教菩薩。時逼夏終。故略不說。以前諸文可比知故。宿習若起不可不識。先若知之。恣其變怪。如此諸境發又不定。隨過去世若近若熟。此世現前。文中一往且從次第。凡有所起。但以寂照而止觀之。令等法界一相無相。無不皆用十乘觀法。初言煩惱發者。謂無始已來積集重惑。今因用觀。此惑過常不可控制。言病患者。由觀陰惑激動四大。識其元由。宜用何治。或內觀力。或術或醫。然後用觀。言業相者。有漏之業或已受報。不復更發。或未受報。于靜心中忽然俱發。

【現代漢語翻譯】現代漢語譯本縱然淡泊名利，但如果因為被眾人圍繞而荒廢自身的修行，最終也會因此而破敗，又怎麼能精進于道呢？外人看來，還以為你是得道高人，就像樹上抱著蝎子一樣，外表看起來好像很厲害，實際上內心空虛。所以一定要自我勉勵，不為外境所動，才能進入內凡的境界，這被稱為『相似位』。如果執著于這個『相似位』，就叫做『法愛』。能夠遠離這種『法愛』的人，就已經得到了相似的六根互用，已經破除了見惑和思惑，永遠不會再墮入痛苦之中。如果貪愛這個『相似位』，就叫做『頂墮』，但這和聲聞乘不同，不會退轉到五逆的境地，因為內外凡位的教義有所區別。如果繼續修行，遠離這種貪愛，進入銅輪位，就叫做『十住』，可以分身到百界，一和多可以相互融合。身體和國土既然如此，自己和他人也是如此。可以用十身來利益眾生，用四土來攝受萬物。初住的功德，就像《華嚴經·賢首品》中詳細闡述的那樣。以上從第五卷開始，到第七卷結束，闡明了正修行，從最初的發心到最終的初住。從第八卷開始，闡明了觀察五陰之後，再次引發宿世的習氣，用觀照來觀察這些習氣。如果使用前面所說的十種觀法，還沒有證入果位，一定會引發宿世的習氣，包括煩惱、疾病、業相、魔事等等，這些內容都在第八卷中。禪境在第九卷中，見境在第十卷中。還有上慢、兩教、二乘、三教菩薩等內容，因為時間關係，就省略不說了，可以參考前面的經文來理解。宿世的習氣如果生起，不可不認識。如果事先知道，就任憑它變化怪異。這些境界的發生也沒有定數，隨著過去世的因緣，或近或熟，就會在此世顯現。經文中只是按照次第來說明。凡是生起的境界，都用寂照來止觀，使之等同於法界，達到一相無相的境界，無不都可以運用十乘觀法。最初所說的煩惱生起，是指從無始以來積聚的深重迷惑，現在因為運用觀法，這些迷惑比平時更加強烈，難以控制。所說的疾病，是因為觀五陰的迷惑而擾動了四大，要認識到它的根源，應該用什麼方法來治療。或者用內觀的力量，或者用方術，或者用醫藥，然後再用觀法。所說的業相，是有漏之業，或者已經受報，不再重新引發；或者還沒有受報，在靜心中忽然一起發生。

【English Translation】 English version Even if one is detached from fame and gain, if one wastes self-cultivation by being surrounded by the crowd, one will eventually fail because of it. How can one advance on the path? Outsiders may even regard you as a great sage, like a scorpion clinging to a tree, appearing strong on the outside but empty inside. Therefore, one must encourage oneself, not be moved by external circumstances, and enter the realm of the inner ordinary, which is called the 'semblance position' (simil-position). If one is attached to this 'semblance position', it is called 'love of Dharma' (Dharma-love). One who can be free from this 'love of Dharma' has already attained the semblance of the mutual use of the six senses, has already broken through the delusions of views and thoughts, and will never fall into suffering again. If one loves this 'semblance position', it is called 'peak fall', but it is different from the Hinayana, which regresses to the five rebellious acts, because the teachings of the inner and outer ordinary positions are different. If one continues to cultivate, away from this love, and enters the copper wheel position, it is called the 'ten abodes' (ten stages of dwelling), one can divide the body into hundreds of worlds, and one and many can be integrated with each other. Since the body and land are like this, so are oneself and others. One can use the ten bodies to benefit sentient beings, and use the four lands to gather all things. The merits of the first abode are as detailed in the 'Virtuous Leader' chapter of the Avatamsaka Sutra. The above, from the beginning of the fifth volume to the end of the seventh volume, clarifies the correct practice, from the initial aspiration to the final first abode. From the eighth volume onwards, it clarifies that after observing the five skandhas, one again evokes the habits of past lives, and uses contemplation to observe these habits. If one uses the ten kinds of contemplation methods mentioned above, and has not yet attained the fruit position, one will definitely evoke the habits of past lives, including afflictions, diseases, karmic appearances, demonic affairs, etc., which are all in the eighth volume. The realm of Chan is in the ninth volume, and the realm of seeing is in the tenth volume. There are also arrogance, two teachings, two vehicles, and three teachings of Bodhisattvas, etc., which will be omitted due to time constraints, and can be understood by referring to the previous scriptures. If the habits of past lives arise, one must recognize them. If one knows in advance, one can let it change strangely. The occurrence of these realms is also uncertain, depending on the causes and conditions of past lives, whether near or familiar, they will appear in this life. The scriptures only explain in order. Whatever realm arises, use stillness and illumination to stop and contemplate it, so that it is equal to the Dharma realm, reaching the realm of one appearance and no appearance, and all can use the ten vehicles of contemplation. The affliction arising at the beginning refers to the deep confusion accumulated from beginningless time. Now, because of using contemplation, these confusions are stronger than usual and difficult to control. The so-called disease is caused by the confusion of observing the five skandhas, which disturbs the four great elements. One must recognize its root cause and what method should be used to treat it. Either use the power of inner contemplation, or use magic, or use medicine, and then use contemplation. The so-called karmic appearance is the karma of leakage, which has either already received retribution and will not be re-triggered; or has not yet received retribution and suddenly occurs together in a quiet mind.

發相雖多不出蔽度。各有六相。或因止生或因觀生。言魔事者。由觀諸境惑雖未破。天魔猶恐出境空其宮殿。化其民屬與共戰諍。故民主皆來。即四魔中天子魔也。乃至人間𢟋惕夜叉時媚等。鬼管屬天魔為其巡邏。防遏行者不許出界。故大品云。菩薩不說魔者。名菩薩旃陀羅。次禪發者。謂根本四禪特勝通明九想背舍乃至唸佛神通等。禪隨近熟者。而發其相。相最難知。次諸見者。乃至百四十見。言上慢者。既伏見已。謂為深詣濫叨上位。是故須識。次二乘者。昔發小志由慈習生。次菩薩者。三藏通別三菩薩心由習而現。如上諸境。並須觀力而調伏之。並在本文。不可具抄。

故一家觀法入道次第稍異諸說。以附諸經成行相故。則內順觀道外扶教門。依而修行必不空過。縱此生未獲為種亦疆。意氣博達該括包籠。盡未來際。不復改輒。若依之修行。咸須口訣。方成一家行相。(湛然)所見暗短稟承無功。本文三百餘紙。略此多有不周。雖俯仰以赴嚴命。實恐失大師深旨。諸有不逮。敢望通恕云耳。

止觀大意(竟)

【現代漢語翻譯】現代漢語譯本：所顯現的法相雖然繁多，但都離不開止和觀的範疇。每一種法相都有六種表現。有的因修止而生，有的因修觀而生。說到魔事，是因為修行者在觀照各種境界時，雖然迷惑尚未破除，但天魔仍然害怕他超出境界，使其宮殿空虛，便幻化其部屬與修行者作戰。所以魔王會親自前來，這就是四魔中的天子魔。甚至人間也會出現驚慌，夜叉、時媚等鬼怪都歸天魔管轄，為他巡邏，防止修行者超出界限。所以《大品般若經》中說，菩薩如果不說魔事，就叫做菩薩旃陀羅（賤民）。其次是禪定中出現的法相，指的是根本四禪、特勝、通明、九想、背舍乃至唸佛、神通等。禪定會隨著修行者所修習的禪定而顯現相應的法相，這些法相最難辨識。再次是各種邪見，乃至一百四十種邪見。說到上慢，是指已經降伏了（錯誤的）見解，就自認為已經達到了很深的境界，冒充上位者。所以必須認識清楚。其次是二乘（聲聞、緣覺），他們過去發的是小乘的志向，由修習慈心而生。其次是菩薩，三藏菩薩、通教菩薩、別教菩薩的三種菩薩心，由修習而顯現。如上所說的各種境界，都需要用觀照的力量來調伏。這些內容都在原文中，無法全部抄錄。所以天臺宗的止觀法門在入道次第上與其他的說法稍有不同，因為它依附於各種經典，形成了具體的修行方法。這樣，對內順應觀道的修行，對外扶持佛教的教義。依照它修行，必定不會空過，即使此生沒有證悟，也能種下堅固的善根。其意氣博大通達，該括包籠一切，直到未來世，都不會再改變。如果依照它修行，都需要口訣，才能成就天臺宗的修行方法。（湛然）我所見識淺薄，稟承的教誨沒有發揮作用。本文有三百多頁，省略了很多，有很多地方不周全。雖然勉力完成任務，但實在害怕失去大師的深意。如有不足之處，希望大家能夠諒解。《止觀大意》（終）

【English Translation】 English version: The manifested appearances, though numerous, do not go beyond the scope of cessation and contemplation (止觀, zhǐ guān). Each appearance has six aspects. Some arise from the practice of cessation, and some arise from the practice of contemplation. Speaking of demonic affairs, it is because when practitioners contemplate various realms, although their delusions have not yet been broken, the heavenly demons (天魔, tiān mó) still fear that they will transcend the realm, emptying their palaces. They transform their subordinates to fight with the practitioners. Therefore, the demon kings will come in person, and this is the Heaven-Son Demon (天子魔, tiān zǐ mó) among the four demons. Even in the human realm, there will be panic, and yakshas (夜叉, yè chā), shimei (時媚, shí mèi) and other ghosts are under the jurisdiction of the heavenly demons, patrolling for them, preventing practitioners from going beyond the boundary. Therefore, the Mahaprajnaparamita Sutra (大品般若經, Dà pǐn bōrě jīng) says that a Bodhisattva who does not speak of demonic affairs is called a Bodhisattva Chandala (旃陀羅, zhān tuó luó, outcast). Next are the appearances that arise in meditation (禪, chán), referring to the fundamental four dhyanas (四禪, sì chán), special insights (特勝, tè shèng), thorough clarity (通明, tōng míng), nine contemplations (九想, jiǔ xiǎng), eight liberations (背舍, bèi shě), and even mindfulness of Buddha (唸佛, niàn fó), supernormal powers (神通, shén tōng), etc. Meditation will manifest corresponding appearances according to the meditation practiced by the practitioner, and these appearances are the most difficult to discern. Next are the various wrong views, even one hundred and forty wrong views. Speaking of arrogance (上慢, shàng màn), it refers to having already subdued (wrong) views, and then thinking that one has reached a very deep state, pretending to be a superior. Therefore, it is necessary to recognize clearly. Next are the Two Vehicles (二乘, èr shèng, Shravakas and Pratyekabuddhas), who in the past made vows of the Small Vehicle, arising from the practice of loving-kindness. Next are the Bodhisattvas, the three Bodhisattva minds of the Tripitaka Bodhisattva, the Common Teaching Bodhisattva, and the Distinct Teaching Bodhisattva, manifested through practice. The various realms mentioned above all need to be subdued with the power of contemplation. These contents are all in the original text and cannot be copied in full. Therefore, the Tiantai school's method of cessation and contemplation differs slightly from other teachings in the order of entering the path, because it is attached to various scriptures, forming specific methods of practice. In this way, it internally conforms to the practice of the path of contemplation, and externally supports the doctrines of Buddhism. Following it to practice, one will certainly not pass in vain, and even if one does not attain enlightenment in this life, one can plant solid roots of goodness. Its spirit is broad and thorough, encompassing everything, and will not change until the future. If one follows it to practice, one needs oral instructions to achieve the Tiantai school's method of practice. (Zhanran) My knowledge is shallow, and the teachings I have received have not been put into effect. The original text has more than three hundred pages, and much has been omitted, and there are many incomplete places. Although I have tried my best to complete the task, I am really afraid of losing the profound meaning of the master. If there are any shortcomings, I hope everyone can forgive me. The Main Meaning of Cessation and Contemplation (End)