T46n1918_四念處

大正藏第 46 冊 No. 1918 四念處

No. 1918

四念處卷第一

隋天臺山修禪寺智者大師說

門人章安灌頂記

一切諸法皆不可思議。不可思想圖度。不可言語商略。何以故。言語道斷故不可議。心行處滅故不可思。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。既不可說亦不可思。大品云。色不可說。乃至識不可說。眼不可說。乃至意不可說。色不可說。乃至法不可說。眼界不可說。乃至法界不可說。當知五陰十二入。十八界。皆不可說。此指俗諦不可說也。四念處不可說。乃至根力覺道。皆不可說。須陀洹不可說。乃至阿羅漢亦不可說。此指真諦不可說。佛十力不可說。四無畏。十八不共。三十二相。八十種好等。皆不可說。此指中道第一義諦不可說也。大論云。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。此總指三諦不可思說也。法華云。諸法寂滅相不可以言宣。又云。是法非思量分別之所能解。當知不可以心思口議。亦不可以無心口思議。不可以有無。不可以非有。非無。非方。非數。非法。非諭。寂然無為群經之極說。眾聖之誠言。深深若此。明明若彼。境智雙冥能所俱

【現代漢語翻譯】現代漢語譯本一切諸法都是不可思議的，不可通過思想來揣度，不可用言語來商討衡量。為什麼呢？因為言語的道路斷絕了，所以不可議論；因為心識活動的處所滅盡了，所以不可思量。《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。』既然不可說，也就不可思量。《大品般若經》說：『色（rūpa，物質）不可說，乃至識（vijñāna，意識）不可說；眼（cakṣus，視覺器官）不可說，乃至意（manas，思維器官）不可說；色（rūpa，物質）不可說，乃至法（dharma，事物、規律）不可說；眼界（cakṣu-dhātu，視覺界）不可說，乃至法界（dharma-dhātu，法界）不可說。』應當知道五陰（pañca-skandha，五蘊）、十二入（dvādaśa-āyatana，十二處）、十八界（aṣṭādaśa-dhātu，十八界），都是不可說的。這裡指的是俗諦（saṃvṛti-satya，世俗諦）不可說。四念處（catvāri smṛty-upasthānāni，四念住）不可說，乃至根（indriya，根）、力（bala，力）、覺（bodhyaṅga，覺支）、道（mārga，道）都不可說。須陀洹（srota-āpanna，入流果）不可說，乃至阿羅漢（arhat，阿羅漢果）也不可說。這裡指的是真諦（paramārtha-satya，勝義諦）不可說。佛的十力（daśa-bala，十力）不可說，四無畏（catvāri vaiśāradyāni，四無所畏）、十八不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ，十八不共佛法）、三十二相（dvātriṃśat mahāpuruṣa-lakṣaṇāni，三十二大丈夫相）、八十種好（aśīty-anuvyañjanāni，八十隨形好）等，都不可說。這裡指的是中道第一義諦（madhyamā-prathamārtha-satya，中道第一義諦）不可說。《大智度論》說：『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（prajñā，智慧）。』這裡總的指出了三諦（tri-satya，三諦）不可思議、不可言說。《法華經》說：『諸法的寂滅相，不可以用言語宣說。』又說：『這個法不是思量分別所能理解的。』應當知道不可以用心思口議，也不可以用無心口思議，不可以用有無，不可以用非有非無，不用可以用方，不可以用數，不可以用法，不可以用比喻。寂然無為是所有經典的最終歸宿，是所有聖人的真誠之言。深刻就像這樣，明白就像那樣，境（viṣaya，對像）與智（jñāna，智慧）雙雙泯滅，能（kartṛ，能動者）與所（karma，所動者）都消失。

【English Translation】 English version All dharmas are inconceivable, not to be speculated upon by thought, and not to be discussed or weighed with words. Why? Because the path of language is cut off, hence they are not to be discussed; because the realm of mental activity is extinguished, hence they are not to be contemplated. The Mahāparinirvāṇa Sūtra says: 'Birth-birth is unspeakable, birth-non-birth is unspeakable, non-birth-birth is unspeakable, non-birth-non-birth is unspeakable.' Since they are unspeakable, they are also unthinkable. The Mahāprajñāpāramitā Sūtra says: 'Form (rūpa) is unspeakable, and so on, up to consciousness (vijñāna) is unspeakable; the eye (cakṣus) is unspeakable, and so on, up to the mind (manas) is unspeakable; form (rūpa) is unspeakable, and so on, up to dharma is unspeakable; the eye-sphere (cakṣu-dhātu) is unspeakable, and so on, up to the dharma-sphere (dharma-dhātu) is unspeakable.' It should be known that the five skandhas (pañca-skandha), the twelve āyatanas (dvādaśa-āyatana), and the eighteen dhātus (aṣṭādaśa-dhātu) are all unspeakable. This refers to the conventional truth (saṃvṛti-satya) being unspeakable. The four foundations of mindfulness (catvāri smṛty-upasthānāni) are unspeakable, and so on, up to the roots (indriya), powers (bala), factors of enlightenment (bodhyaṅga), and the path (mārga) are all unspeakable. A Stream-enterer (srota-āpanna) is unspeakable, and so on, up to an Arhat (arhat) is also unspeakable. This refers to the ultimate truth (paramārtha-satya) being unspeakable. The ten powers of the Buddha (daśa-bala) are unspeakable, the four fearlessnesses (catvāri vaiśāradyāni), the eighteen unique qualities (aṣṭādaśa āveṇika-buddha-dharmāḥ), the thirty-two marks (dvātriṃśat mahāpuruṣa-lakṣaṇāni), the eighty minor marks (aśīty-anuvyañjanāni), etc., are all unspeakable. This refers to the Middle Way First Principle Truth (madhyamā-prathamārtha-satya) being unspeakable. The Mahāprajñāpāramitāśāstra says: 'Real dharma is not inverted, thoughts and contemplations are already removed, the language of dharma is all extinguished, immeasurable sins are removed, the pure mind is always one, such a venerable and wonderful person can then see prajñā.' This generally points out that the three truths (tri-satya) are inconceivable and unspeakable. The Lotus Sūtra says: 'The characteristic of the quiescence of all dharmas cannot be declared by words.' It also says: 'This dharma cannot be understood by thought or discrimination.' It should be known that it cannot be considered by mind or discussed by mouth, nor can it be considered or discussed by mouth without mind; it cannot be with existence or without existence, it cannot be with neither existence nor non-existence, it cannot be with direction, it cannot be with number, it cannot be with dharma, it cannot be with analogy. Silent non-action is the ultimate teaching of all sutras, the sincere words of all sages. Profound like this, clear like that, the object (viṣaya) and wisdom (jñāna) both disappear, the agent (kartṛ) and the object (karma) both vanish.

寂。凈名諸菩薩以言言于無言。文殊以無言言于無言。凈名不以言不以無言。默然無言。文殊嘆曰真入不二法門當知。玄妙玄妙不可思議。復不可思議但可冥悟。不可以彰辯。問若不可說不可說。何故言滿龍宮。若不可思不可思。何故雪山深思此義。答佛常樂寂而哀于蒙。欲訥于言而敏於行。慈悲權巧指畫虛空。撝方示月作種種說。或作生生說。或作生不生說。或作不生生說。或作不生不生說。若作生生說時。又非一種。或作有說或作無說。或作亦有亦無說。或作非有非無說。引諸根性從四方門入清涼池聞悅善生惡亡理顯。得四利益餘三句亦如是。欲令此義明瞭。更引諸經。大經。名諸佛法界佛即果人。法界即果法。于無果中而作果說。大品云。諸法實相慧。名摩訶般若。此慧有能度所度。今取能度名般若。于無因中而作因說。大集云。菩薩觀一切法平等。眾生性同涅槃性。若觀平等即因也。同涅槃即果也。此約亦因亦果說也。華嚴云。游心法界如虛空。則知諸佛之境界。游心即因。佛境界即果如前說。法華云。是法不可示言辭相寂滅。此即非因非果說也。法門甚眾廣說令智退。略則義不周。我今處中說方則四句。略則因果。聞而修行名之為因。與法相應名之為果。約果更修故言因因。從因又得果故言果果。若初若后

【現代漢語翻譯】現代漢語譯本：寂靜。凈名（Vimalakirti，維摩詰）諸菩薩用言語表達無言的境界。文殊（Manjusri）用無言表達無言的境界。凈名既不用言語也不用無言語，只是沉默不語。文殊讚歎說：『真正進入了不二法門，應當知道，玄妙啊玄妙，不可思議！』進一步說，不可思議，只能默默領悟，無法用言語表達。問：如果不可說，不可說，為什麼說充滿龍宮？如果不可思，不可思，為什麼雪山（Himalaya）要深思這個道理？答：佛（Buddha）常常安於寂靜，但憐憫愚昧的眾生，想要用笨拙的言語來引導他們，而自己則敏於行動。以慈悲和權宜之計，在虛空中指點，用手指指向月亮，做出種種說法。或者說生生，或者說生不生，或者說不生生，或者說不生不生。如果說生生，又不是隻有一種說法，或者說有，或者說無，或者說亦有亦無，或者說非有非無。引導各種根性的眾生，從四面八方進入清涼池，聽到悅耳的聲音，善念生起，惡念消亡，道理顯現，得到四種利益。其餘三種說法也是如此。爲了使這個道理更加明白，再引用其他經典。《大經》（Mahayana Sutra）說，諸佛法界，佛就是果人，法界就是果法，在沒有果的情況下而說果。《大品》（Mahaprajnaparamita Sutra）說，諸法實相慧，名為摩訶般若（Mahaprajna，大智慧）。這種智慧有能度者和所度者，現在取能度者名為般若，在沒有因的情況下而說因。《大集經》（Mahasamghata Sutra）說，菩薩觀察一切法平等，眾生性同涅槃（Nirvana）性。如果觀察平等就是因，同涅槃就是果，這是約亦因亦果來說的。《華嚴經》（Avatamsaka Sutra）說，游心法界如虛空，則知諸佛之境界。游心就是因，佛境界就是果，如前所說。《法華經》（Lotus Sutra）說，是法不可示，言辭相寂滅，這就是非因非果的說法。法門很多，廣說會使智慧退失，簡略則義理不周全。我現在用中道來說，方則有四句，略則有因果。聽聞並修行名為因，與法相應名為果。約果再修，所以說因因，從因又得果，所以說果果。無論開始還是最後。

【English Translation】 English version: Silence. The Vimalakirti Bodhisattvas use words to express the wordless realm. Manjusri uses wordlessness to express the wordless realm. Vimalakirti uses neither words nor wordlessness, but remains silent. Manjusri praises, 'Truly entered the non-dual Dharma gate, one should know, profound, profound, inconceivable!' Furthermore, it is inconceivable, only to be understood silently, unable to be expressed in words. Question: If it is unspeakable, unspeakable, why is it said to fill the dragon palace? If it is unthinkable, unthinkable, why does the Himalaya deeply contemplate this principle? Answer: The Buddha is always at peace in silence, but has compassion for ignorant beings, wanting to guide them with clumsy words, while being diligent in action himself. With compassion and expedient means, he points in the empty space, uses a finger to point at the moon, and makes various statements. Or he speaks of arising from arising, or arising from non-arising, or non-arising from arising, or non-arising from non-arising. If he speaks of arising from arising, it is not just one kind of statement, or he speaks of existence, or he speaks of non-existence, or he speaks of both existence and non-existence, or he speaks of neither existence nor non-existence. He guides beings of various capacities, entering the cool pond from all directions, hearing pleasant sounds, good thoughts arise, evil thoughts disappear, the principle becomes clear, and they obtain four benefits. The other three statements are also like this. To make this principle clearer, let's quote other sutras. The Mahayana Sutra says, the Dharma realm of all Buddhas, the Buddha is the fruit person, the Dharma realm is the fruit Dharma, speaking of fruit in the absence of fruit. The Mahaprajnaparamita Sutra says, the wisdom of the true nature of all dharmas is called Mahaprajna. This wisdom has the ability to liberate and the object to be liberated, now taking the ability to liberate as Prajna, speaking of cause in the absence of cause. The Mahasamghata Sutra says, Bodhisattvas observe all dharmas as equal, the nature of sentient beings is the same as the nature of Nirvana. If observing equality is the cause, being the same as Nirvana is the fruit, this is speaking of both cause and fruit. The Avatamsaka Sutra says, wandering in the Dharma realm like empty space, then one knows the realm of all Buddhas. Wandering in the mind is the cause, the Buddha's realm is the fruit, as said before. The Lotus Sutra says, this Dharma cannot be shown, the characteristics of words are extinguished, this is speaking of neither cause nor fruit. There are many Dharma gates, speaking extensively will cause wisdom to decline, being brief will make the meaning incomplete. I now speak in the middle way, being extensive has four statements, being brief has cause and effect. Hearing and practicing is called the cause, being in accordance with the Dharma is called the fruit. Practicing again based on the fruit, therefore it is called cause-cause, obtaining fruit again from the cause, therefore it is called fruit-fruit. Whether at the beginning or the end.

究竟寂滅。故言非因非果。初生生四門亦作因果四說。乃至不生不生亦作四門。門門亦作因果之說。一一說中悅種種眾生。立種種善根。治種種罪垢。從於種種入第一義。故初中後重說無咎。說即是教。稟教修觀。以修觀故名修四念處。此義廣可思之。元佛出世為一大事因緣。開發眾生諸覺寶藏。譬如日出先照高山。先喜先利先治先益。大經云。若欲盛貯先用完凈。若欲耕墾先種肥良。若欲乘御先駕調壯。若欲教詔先教孝明。斯皆積習深厚煩惱障薄。先聞雷震先沐甘雨。先出籠樊先獲正觀。皆由往昔數數勤修。今世道成最初四益。其未度者更設方便而涂熨之。隱其無量神德以貧所樂法趣波羅奈。便有涅槃音。法僧差別名則是從頓次漸而調熟之。今從此義粗為四說說。即是教依教修觀。即是四種四念處所為。生生四念處。乃至不生不生四念處。亦名三藏通別圓四念處。若三藏四念處。更為三。大意五停四念。所言三者。其義有八。謂理教智斷行位因果。理三者。聲聞謂理在正使外。緣覺謂理在習氣外。菩薩謂理在正習外。三人出三種外。方乃見理故言理三也。教三者。聲聞稟四諦。緣覺稟十二緣。菩薩稟六度。聲聞修總相智。緣覺修別相智。菩薩修總別智。聲聞斷正。緣覺斷習。菩薩斷正習。聲聞為自修戒定慧。緣覺為

自修獨善寂。菩薩為眾生修六度五通。聲聞住學無學。緣覺住無學。菩薩三僧祇登道場。聲聞帶果行因。緣覺望果行因。菩薩伏惑行因。聲聞斷正如燒木為炭。緣覺斷習如燒木為灰。菩薩正習盡如燒木無灰炭。具此八三故言三也。藏者。謂修多羅藏。毗尼藏。阿毗曇藏。修多羅藏。謂四阿含。增一阿含。說人天因果。長阿含破邪見。雜阿含明諸禪法。中阿含明諸深義。具如彼(云云)。毗尼藏明持犯輕重。如律藏中說。阿毗曇藏名無比分別無比。分別(云云)。大經云。此是契經甚深之義。此是戒律輕重之義。此是阿毗曇分別法句。皆佛自釋三藏名也。今不具論。然佛臨涅槃。阿難心沒憂海。阿㝹樓馱語云。汝持佛法人應問將來事云何啼哭。阿難即醒悟乃問四事。佛皆具答。今出其二。比丘當依四念處行道。依波羅提木叉住木叉有二。一舊二客舊又二。一邪。二正。正謂十善。邪謂雞狗牛馬等(云云)。定有二。一舊二客。舊又二。一正二邪。正謂三四十二。邪謂邪禪鬼定等(云云)。慧有二。一舊二客。舊又二。一正。二邪。正謂識因識果。邪謂撥無因果。三種舊邪墮三惡道。佛棄而不用。三種舊正升三善道。佛會而取之。更說三種客法。客戒者。謂三歸五戒。二百五十等。客定者。謂九想八背等。客慧者。謂四諦

【現代漢語翻譯】現代漢語譯本自修獨善寂：指獨自修行，追求個人解脫的寂靜狀態。聲聞（Śrāvaka）：指聽聞佛陀教誨而修行的弟子，安住于有學和無學的果位。緣覺（Pratyekabuddha）：指不依賴他人教導，通過自身觀察因緣而覺悟的修行者，安住于無學的果位。菩薩（Bodhisattva）：指發願救度一切眾生的修行者，需要經歷三大阿僧祇劫才能最終在菩提道場證悟。聲聞：帶著果位的狀態去修行因地法門。緣覺：期望獲得果位而去修行因地法門。菩薩：通過降伏煩惱而修行因地法門。聲聞：斷除煩惱，就像燒木頭變成炭一樣，徹底斷滅。緣覺：斷除習氣，就像燒木頭變成灰一樣，雖然斷除但仍有殘餘。菩薩：正使和習氣都斷盡，就像燒木頭后不留下灰燼和炭一樣，徹底清凈。具備這八種三的特性，所以稱為三。藏（Piṭaka）：指佛經的分類，包括修多羅藏（Sūtra Piṭaka）、毗尼藏（Vinaya Piṭaka）和阿毗曇藏（Abhidhamma Piṭaka）。修多羅藏：包含四阿含經（Āgama），《增一阿含經》講述人天因果，《長阿含經》破斥邪見，《雜阿含經》闡明各種禪定方法，《中阿含經》闡明各種深奧的義理，具體內容如彼經所說。毗尼藏：闡明持戒和犯戒的輕重，如律藏中所說。阿毗曇藏：名稱為無比分別無比，詳細分別各種法義。《大般涅槃經》說：『這是契經甚深之義，這是戒律輕重之義，這是阿毗曇分別法句。』這些都是佛陀親自解釋的三藏名稱，這裡不詳細論述。佛陀臨近涅槃時，阿難（Ānanda）內心沉沒在憂愁的海洋中。阿㝹樓馱（Anuruddha）告訴他：『你作為秉持佛法的人，應該詢問將來的事情，為何啼哭？』阿難隨即醒悟，於是詢問了四件事，佛陀都一一作了回答。現在列出其中的兩件：比丘（bhikkhu）應當依靠四念處（Four foundations of mindfulness）修行。應當依靠波羅提木叉（Prātimokṣa）而住。木叉有兩種：一是舊有的，二是新加入的。舊有的又分為兩種：一是邪的，一是正的。正的是指十善業，邪的是指雞狗牛馬等（此處省略）。定（Samadhi）有兩種：一是舊有的，二是新加入的。舊有的又分為兩種：一是正的，一是邪的。正的是指三禪、四禪、十二因緣，邪的是指邪禪、鬼神禪定等（此處省略）。慧（Prajñā）有兩種：一是舊有的，二是新加入的。舊有的又分為兩種：一是正的，一是邪的。正的是指認識因果，邪的是指否定因果。三種舊有的邪法會墮入三惡道，佛陀捨棄不用。三種舊有的正法會升入三善道，佛陀會合而取用。再說說三種新加入的法。新加入的戒律是指三皈依、五戒、二百五十戒等。新加入的禪定是指九想觀、八背舍等。新加入的智慧是指四聖諦。

【English Translation】 English version Self-cultivation in Solitary Tranquility: Refers to the practice of solitary cultivation, seeking the tranquility of personal liberation. Śrāvaka (Hearer): Refers to disciples who practice by listening to the Buddha's teachings, abiding in the stages of learning and no-more-learning. Pratyekabuddha (Solitary Buddha): Refers to practitioners who awaken through their own observation of conditions without relying on the teachings of others, abiding in the stage of no-more-learning. Bodhisattva (Enlightenment Being): Refers to practitioners who vow to save all sentient beings, needing to go through three great asamkhya kalpas to finally attain enlightenment in the Bodhi field. Śrāvakas: Practice the causal ground Dharma while carrying the state of the fruit. Pratyekabuddhas: Practice the causal ground Dharma while expecting to obtain the fruit. Bodhisattvas: Practice the causal ground Dharma by subduing afflictions. Śrāvakas: Eradicate afflictions, just like burning wood into charcoal, completely extinguished. Pratyekabuddhas: Eradicate habits, just like burning wood into ashes, although eradicated, there are still remnants. Bodhisattvas: Both the right and habitual are exhausted, just like burning wood without leaving ashes and charcoal, completely pure. Possessing these eight kinds of three characteristics, therefore it is called three. Piṭaka (Basket): Refers to the classification of Buddhist scriptures, including Sūtra Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka. Sūtra Piṭaka: Contains the four Āgamas, the Ekottara Āgama speaks of the causes and effects of humans and devas, the Dīrgha Āgama refutes wrong views, the Samyukta Āgama clarifies various methods of dhyana, and the Madhyama Āgama clarifies various profound meanings, the specific content is as stated in that scripture. Vinaya Piṭaka: Clarifies the lightness and severity of upholding and violating precepts, as stated in the Vinaya Pitaka. Abhidhamma Piṭaka: The name is incomparable distinction incomparable, detailed distinction of various Dharma meanings. The Mahāparinirvāṇa Sūtra says: 'This is the profound meaning of the sutras, this is the meaning of the lightness and severity of the precepts, this is the Abhidhamma distinguishing Dharma phrases.' These are all names of the Three Piṭakas personally explained by the Buddha, which will not be discussed in detail here. When the Buddha was approaching Nirvana, Ānanda's mind was submerged in an ocean of sorrow. Anuruddha told him: 'As a person who upholds the Buddha-dharma, you should ask about future matters, why are you crying?' Ānanda then woke up and asked four questions, which the Buddha answered one by one. Now list two of them: Bhikkhus (monks) should rely on the Four Foundations of Mindfulness to practice. One should rely on the Prātimokṣa to abide. There are two kinds of Moksha: one is old, and the other is newly joined. The old is further divided into two types: one is evil, and the other is righteous. The righteous refers to the ten good karmas, and the evil refers to chickens, dogs, cattle, horses, etc. (omitted here). There are two kinds of Samadhi (meditative concentration): one is old, and the other is newly joined. The old is further divided into two types: one is righteous, and the other is evil. The righteous refers to the three dhyanas, four dhyanas, and twelve links of dependent origination, and the evil refers to evil dhyana, ghost and spirit samadhi, etc. (omitted here). There are two kinds of Prajñā (wisdom): one is old, and the other is newly joined. The old is further divided into two types: one is righteous, and the other is evil. The righteous refers to recognizing cause and effect, and the evil refers to denying cause and effect. The three kinds of old evil dharmas will fall into the three evil realms, which the Buddha abandons and does not use. The three kinds of old righteous dharmas will ascend to the three good realms, which the Buddha will combine and take. Let's talk about the three kinds of newly joined dharmas. The newly joined precepts refer to the Three Refuges, the Five Precepts, the Two Hundred and Fifty Precepts, etc. The newly joined samadhi refers to the Nine Contemplations, the Eight Deliverances, etc. The newly joined wisdom refers to the Four Noble Truths.

智也。佛之遺囑以戒為師。師訓七支。弟子奉行莫令污染。仁讓貞信和雅真正。戰戰兢兢動靜和諧。故言以戒為師也。依木叉住者。木叉名保得解脫。若依木叉住者。保脫世間熱惱。所謂居家逼迫。牢獄熱惱妻子榔檔。繫縛熱惱。財業產貨怨賊熱惱。王難逼迫水火熱惱。若依木叉保脫如此熱惱也。又覆住者。未來住安樂之處也。若能住戒者不耐惡聲。惟欣善法。未來保住四天王住處也。若住戒者。則是供養三寶供養父母。未來保住三十三天也。若住戒者。能發粗住保得住于炎摩天住處也。若住戒者。能發細住保住兜率陀天。若持戒者能得欲界定。保住自在天。若住戒者。能發未來禪。保住他化自在天。若持戒者。能發四禪四空。保得住於色無色界諸天住處也。是名依波羅提木叉住也。依念處行道者。若無念處慧。一切行法皆非佛法非行道人。皆空剃頭如放牧者。空著染衣如木頭幡。雖執缽錫如病人乞具。雖讀誦經書如盲人誦賦。雖復禮拜如碓上下。雖復坐禪如樹木葉。雖復興造。媒炫客作種樹貿易沉淪生死。蠶繭自縛無解脫期。捨身命財但得名施非波羅蜜。雖復持戒不免雞狗。雖復精進精進無繡媚。雖復坐禪如彼株杌。雖復知解狂顛智慧。常在此岸。不到彼岸。不降愛見不破取相。不得入道品。非賢聖位不成四枯樹。

【現代漢語翻譯】現代漢語譯本：智者啊。佛陀最後的遺囑是「以戒為師」。老師的訓誡有七個方面。弟子們要奉行，不要讓它受到污染。這七個方面是：仁愛、謙讓、貞潔、誠信、和睦、文雅、正直。要戰戰兢兢，一舉一動都要和諧。所以說「以戒為師」。依靠波羅提木叉（Pratimoksha，戒律）而住的人，波羅提木叉的意思是「保得解脫」。如果依靠波羅提木叉而住，就能保證脫離世間的熱惱。這些熱惱包括：居家生活的逼迫，牢獄的熱惱，妻子兒女的束縛，財產和事業帶來的怨恨和盜賊的熱惱，以及來自國王的災難和水火的熱惱。如果依靠波羅提木叉，就能保證脫離這些熱惱。而且，依靠戒律而住，未來就能住在安樂的地方。如果能夠守持戒律，就不會喜歡聽惡聲，只會欣喜于善良的法。未來就能保證住在四天王（Cāturmahārājikādeva）的住處。如果守持戒律，就是供養三寶，供養父母，未來就能保證住在三十三天（Trāyastriṃśa）的住處。如果守持戒律，能夠發起粗住，就能保證住在炎摩天（Yāmadeva）的住處。如果守持戒律，能夠發起細住，就能保證住在兜率陀天（Tuṣitadeva）。如果持戒，能夠得到欲界定，就能保證住在自在天（Vaśavartin）。如果守持戒律，能夠發起未來的禪定，就能保證住在他化自在天（Paranirmitavaśavartin）。如果持戒，能夠發起四禪和四空定，就能保證住在色界和無色界諸天（Rūpadhātu and Arūpadhātu Devas）的住處。這叫做依靠波羅提木叉而住。依靠念處（Smṛtyupasthāna）而行道的人，如果沒有念處慧，一切行為都不是佛法，也不是行道之人。他們只是空剃了頭，像放牧的人一樣；空穿著染色的衣服，像木頭做的旗幟一樣；雖然拿著缽和錫杖，像病人拿著乞討的工具一樣；雖然讀誦經書，像盲人背誦文章一樣；雖然禮拜，像舂米的碓上下運動一樣；雖然坐禪，像樹木的葉子一樣；雖然興造，媒合，做客工，種樹，貿易，卻沉淪在生死之中，像蠶繭一樣把自己束縛起來，沒有解脫的希望。捨棄身命和財產，只能得到一個「施」的名聲，而不是波羅蜜（Pāramitā）。雖然持戒，也免不了像雞狗一樣；雖然精進，但精進沒有目標；雖然坐禪，像枯樹一樣；雖然有知解，卻是狂顛的智慧，常常在此岸，到不了彼岸，不能降伏愛見，不能破除取相，不能進入道品，不能成就賢聖的果位，不能成為四棵枯樹。

【English Translation】 English version: Wise one. The Buddha's last testament is 'Take the precepts as your teacher.' The teacher's instructions have seven aspects. Disciples must follow them and not allow them to be defiled. These seven aspects are: benevolence, humility, chastity, trustworthiness, harmony, elegance, and uprightness. Be cautious and conscientious, and let every action be harmonious. Therefore, it is said, 'Take the precepts as your teacher.' Those who abide by the Pratimoksha (rules of discipline), the name Pratimoksha means 'guaranteed liberation.' If one abides by the Pratimoksha, one is guaranteed to escape the heat and vexation of the world. These vexations include: the oppression of domestic life, the vexation of prison, the bondage of wife and children, the vexation of resentment and thieves brought about by property and career, and the disasters from the king and the vexation of water and fire. If one relies on the Pratimoksha, one is guaranteed to escape such vexations. Moreover, abiding by the precepts means that in the future, one will live in a place of peace and happiness. If one can uphold the precepts, one will not like to hear evil sounds, but will only rejoice in good Dharma. In the future, one will be guaranteed to live in the abode of the Four Heavenly Kings (Cāturmahārājikādeva). If one upholds the precepts, it is the same as making offerings to the Three Jewels and making offerings to one's parents. In the future, one will be guaranteed to live in the Trāyastriṃśa Heaven. If one upholds the precepts, and can generate coarse dwelling, one will be guaranteed to live in the abode of the Yāmadeva. If one upholds the precepts, and can generate subtle dwelling, one will be guaranteed to live in the Tuṣitadeva Heaven. If one upholds the precepts, one can attain the desire realm concentration, and will be guaranteed to live in the Vaśavartin Heaven. If one abides by the precepts, and can generate future meditation, one will be guaranteed to live in the Paranirmitavaśavartin Heaven. If one upholds the precepts, and can generate the four dhyanas and the four formless concentrations, one will be guaranteed to live in the abodes of the form realm and formless realm devas (Rūpadhātu and Arūpadhātu Devas). This is called abiding by the Pratimoksha. Those who practice the path relying on the Smṛtyupasthāna (Four Foundations of Mindfulness), if they do not have the wisdom of mindfulness, all their actions are not the Buddha's Dharma, nor are they practitioners of the path. They are just empty-headed shaven heads, like shepherds; wearing dyed clothes in vain, like wooden banners; although holding a bowl and staff, like a sick person holding begging tools; although reciting scriptures, like a blind person reciting poems; although bowing, like a rice pestle moving up and down; although sitting in meditation, like the leaves of a tree; although building, matchmaking, working as a guest worker, planting trees, and trading, they are sinking into birth and death, like silkworms binding themselves in cocoons, with no hope of liberation. Giving up their lives and wealth, they can only get the name of 'giving,' but not Pāramitā (perfection). Although upholding the precepts, they cannot avoid being like chickens and dogs; although diligent, their diligence has no aim; although sitting in meditation, they are like a withered tree stump; although they have knowledge and understanding, it is the wisdom of madness and delusion, always on this shore, unable to reach the other shore, unable to subdue love and views, unable to break through the taking of appearances, unable to enter the path factors, unable to achieve the fruit of the noble ones, unable to become four withered trees.

非波羅蜜。何以故。無念慧故。以念慧能破邪顯正。大經云舊醫乳藥其實是毒。如蟲食木偶成字耳。是蟲不知是字非字。更有新醫從遠方來曉八種術。謂四枯四榮以新四枯破其舊乳。法華亦云。大火從四面起。即斯例也。執倒略有三種。一一切智。六師故六臣白王。我師是一切智。王若見者罪垢消滅此執世性也。大論云。得宿命智。見八萬劫事。過是已不復能知。但見初受胎身中陰之識。而自思惟此識。不應無因緣。憶想分別有法名。世性非五情所知。極微細故於世性冥初生覺。覺即中陰識。從覺生我。從我生五塵。謂色聲香味觸。從聲塵生空大。從聲觸生風大。從色觸生火大。從色聲觸味生水大。從色聲觸味香生地大。從空生耳根。從風生身根。從火生眼根。從水生舌根。從地生鼻根。如是漸漸從細至粗。還從粗至細。譬如泥丸中具有瓶盆等性。瓶盆等破還為泥。都無所失世性。是常無所從來。此僧佉所執也。復有執微塵。微塵常不可破。至微細故但待罪福因緣。因緣和合故有身。若天人地獄等以父母故罪福盡則散壞。復有執自然為世界始。貧富貴賤非願行所得。復有人言。天主是世界主。始造吉兇滅時還天攝取。復有人言。世世受苦樂儘自到邊。譬如山上投縷丸儘自止。受罪福命歸於盡。是諸邪外皆于禪定知見。

【現代漢語翻譯】現代漢語譯本非波羅蜜（Pāramitā，到彼岸）。為什麼呢？因為沒有念慧的緣故。憑藉念慧能夠破除邪見，顯揚正法。《大般涅槃經》中說，舊的醫生使用的乳藥，實際上是毒藥。就像蟲子啃食木頭，偶然形成了文字一樣。蟲子並不知道那是字還是不是字。更有新的醫生從遠方來，懂得八種醫術，即四枯四榮，用新的四枯來破除舊的乳藥。《法華經》也說，『大火從四面起』，就是這個例子。執著顛倒略有三種。第一種是『一切智』（Sarvajna，全知）。六師（外道）因此讓六個臣子告訴國王：『我的老師是一切智者。國王如果見到他，罪業和污垢就會消除。』這是執著於世俗的本性。《大智度論》中說，得到宿命智（Pūrva-nivāsānusmṛti-jñāna，知宿命的智慧）的人，能見到八萬劫的事情，超過這個時間就不能再知道了。他們只能見到最初受胎時，身體中陰的意識，然後自己思量這個意識，不應該沒有因緣。於是憶想分別，認為有一種法叫做『世性』（Prakṛti，自性、本性），不是五根所能知道的，因為它極其微細。在世性冥昧之初，產生了覺（Buddhi，覺性）。覺就是中陰識。從覺產生我（Ahaṃkāra，我），從我產生五塵（Pañca-viṣaya，五種感官對像），即色（Rūpa，顏色、形狀）、聲（Śabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparśa，觸感）。從聲塵產生空大（Ākāśa-dhātu，空間元素），從聲觸產生風大（Vāyu-dhātu，風元素），從色觸產生火大（Tejas-dhātu，火元素），從色聲觸味產生水大（Āpas-dhātu，水元素），從色聲觸味香產生地大（Pṛthivī-dhātu，土元素）。從空產生耳根（Śrotra-indriya，聽覺器官），從風產生身根（Kāya-indriya，觸覺器官），從火產生眼根（Cakṣur-indriya，視覺器官），從水產生舌根（Jihvā-indriya，味覺器官），從地產生鼻根（Ghrāṇa-indriya，嗅覺器官）。就這樣漸漸地從細微到粗大，又從粗大到細微。譬如泥丸中具有瓶、盆等性質，瓶、盆等破碎后又還原為泥土，都沒有失去世性。世性是常住的，無所從來。這是僧佉派（Sāṃkhya，數論派）所執著的。還有人執著于微塵（Paramāṇu，極微）。微塵是常住的，不可破壞，因為它極其微細。只是等待罪福的因緣。因緣和合，所以有了身體，無論是天人還是地獄等，因為父母的緣故，罪福耗盡就會散壞。還有人執著于自然（Svabhāva，自性）是世界的開始，貧窮、富貴、尊貴、卑賤都不是願望和行為所能得到的。還有人說，天主（Īśvara，自在天）是世界的主宰，最初創造了吉兇，滅亡時又把一切收回。還有人說，世世承受苦樂，苦樂受盡自然就到了盡頭。譬如從山上投下線團，線團滾到盡頭自然就會停止。承受罪福，生命到了盡頭。這些邪見外道都是在禪定中產生的知見。

【English Translation】 English version Not Pāramitā (to the other shore). Why? Because there is no mindfulness-wisdom. With mindfulness-wisdom, one can destroy the heretical and reveal the correct. The Mahāparinirvāṇa Sūtra says that the old doctor's milk medicine is actually poison, just like a worm eating wood and accidentally forming a word. The worm does not know whether it is a word or not. Moreover, a new doctor comes from afar, understanding eight kinds of arts, namely the four decays and four prosperities, using the new four decays to break the old milk medicine. The Lotus Sūtra also says, 'A great fire arises from all four sides,' which is the same example. There are roughly three kinds of clinging to inversion. The first is 'Sarvajna' (all-knowing). The six teachers (heretics) therefore had six ministers tell the king: 'My teacher is all-knowing. If the king sees him, his sins and defilements will be eliminated.' This is clinging to the nature of the world. The Mahāprajñāpāramitāśāstra says that one who attains the knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna) can see the events of eighty thousand kalpas, but beyond that time, they cannot know. They can only see the consciousness of the intermediate state in the body when first conceived, and then they think about this consciousness, which should not be without cause and condition. Therefore, they recall and discriminate, thinking that there is a dharma called 'Prakṛti' (nature), which cannot be known by the five senses because it is extremely subtle. At the beginning of the obscurity of Prakṛti, Buddhi (intellect) arises. Buddhi is the consciousness of the intermediate state. From Buddhi arises Ahaṃkāra (ego), and from Ahaṃkāra arise the five sense objects (Pañca-viṣaya), namely Rūpa (form), Śabda (sound), Gandha (smell), Rasa (taste), and Sparśa (touch). From the sound object arises Ākāśa-dhātu (space element), from sound and touch arise Vāyu-dhātu (wind element), from form and touch arise Tejas-dhātu (fire element), from form, sound, touch, and taste arise Āpas-dhātu (water element), and from form, sound, touch, taste, and smell arise Pṛthivī-dhātu (earth element). From space arises the Śrotra-indriya (ear organ), from wind arises the Kāya-indriya (body organ), from fire arises the Cakṣur-indriya (eye organ), from water arises the Jihvā-indriya (tongue organ), and from earth arises the Ghrāṇa-indriya (nose organ). In this way, gradually from subtle to coarse, and then from coarse to subtle. For example, a ball of clay has the properties of pots, pans, etc. When the pots, pans, etc., are broken, they return to clay, and nothing is lost from Prakṛti. Prakṛti is permanent and comes from nowhere. This is what the Sāṃkhya school clings to. There are also those who cling to Paramāṇu (atoms). Atoms are permanent and cannot be broken because they are extremely subtle. They only await the causes and conditions of sin and merit. When causes and conditions come together, there is a body, whether it is a deva, human, or hell being, etc. Because of parents, when sin and merit are exhausted, they will disintegrate. There are also those who cling to Svabhāva (nature) as the beginning of the world, and that poverty, wealth, nobility, and lowliness cannot be obtained by wishes and actions. There are also those who say that Īśvara (the Lord) is the master of the world, who initially created good and bad fortune, and when it is destroyed, he takes everything back. There are also those who say that one endures suffering and happiness in life after life, and when suffering and happiness are exhausted, one naturally reaches the end. For example, if you throw a ball of thread from a mountain, the ball of thread will naturally stop when it reaches the end. One endures sin and merit, and life comes to an end. These heretical views all arise from knowledge and views in meditation.

不從他聞。亦不從韋陀中聞。執此明利故云是事實余妄語即此意也。復計自在天。復計父母等。皆是一切智之執也。二者神通。六師修得五通。停河在耳十二年。變釋為羊千根在體。毗富羅城變為鹵土等是也。三者韋陀。六師解星文地理十八大經知吉兇等是也。雖知世性無神通。是小知世性通是。次知三種備足。是大六師阿毗曇中明三種念處。謂性共緣對破。此三外道有人釋性念處。謂觀無生淺名為生深細觀無生見細法皆生死苦諦名性念處。有人專用慧。數緣無生空理。發真斷結得慧解脫羅漢。對破邪因緣。無因緣顛倒執性。一切智外道也。共念處者。以禪定助道。正助合修亦名事理共觀。發得無漏三明。六通八解。成俱解脫羅漢。對破根本愛慢。得五通外道也。緣念處者。緣佛三藏十二部文言。及一切世間名字。所緣處廣非如支佛出無佛世。不稟聲教。但作神通以悅眾生。不能說法。緣念處人了達根性。善知四辯堪集法藏。成無疑大羅漢。對破世間韋陀。星文地理文字鄙狹。當知邪正真偽。猶金比鐵螢日跡海。故大經云。于諸想中無常為最。于諸耕中秋耕為最。于諸跡中象跡為最。無常譬性耕。譬神通跡。譬文字也。經云。諸優婆塞善解諸法對治之門。所謂常無常等。故知心行理外未入正真。破邪之義可解。二明五

【現代漢語翻譯】現代漢語譯本不從他人處聽聞，也不從《韋陀》（Veda）中聽聞。執著於此種明辨和利益，所以說是事實，其餘都是妄語，就是這個意思。又有人計較自在天（Mahesvara），又有人計較父母等等，這些都是一切智外道（Sarvajna）的執著。第二種是神通。六師外道（Six Heretical Teachers）修得五神通，能讓河流停留在耳朵旁十二年，能將釋迦牟尼佛（Sakyamuni）變為羊，身上穿刺千根針，將毗富羅城（Vipula）變為鹽堿地等等。第三種是《韋陀》。六師外道懂得星象、地理，通曉十八大經，知道吉兇等等。雖然知道世俗的性質，但沒有神通。是小知世性，通曉世性才是神通。其次要知道三種念處都具備，這是指大六師外道在《阿毗曇》（Abhidhamma）中闡明的三種念處，即性念處、共念處和緣念處。這三種念處，外道中有人解釋性念處，認為觀察無生，淺顯地稱為生，深入細緻地觀察無生，見到細微的法都是生死苦諦，這叫做性念處。有人專門運用智慧，數習無生的空理，發起真智，斷除煩惱，得到慧解脫阿羅漢。對治破除邪因緣，以及無因緣的顛倒執性，這是一切智外道。共念處是指用禪定輔助修道，正修和助修結合，也叫做事理共觀。發起得到無漏的三明、六通、八解脫，成就俱解脫阿羅漢。對治破除根本的愛慢，這是得到五神通的外道。緣念處是指緣于佛的三藏十二部經文，以及一切世間的名字。所緣的範圍很廣，不像辟支佛（Pratyekabuddha）出生在沒有佛的時代，不接受聲聞教法，只是運用神通來取悅眾生，不能說法。緣念處的人通達根性，善於瞭解四辯才，能夠收集法藏，成就無疑的大阿羅漢。對治破除世間的《韋陀》、星象、地理、文字的鄙陋狹隘。應當知道邪正真偽，就像用金子比鐵，螢火比太陽，水滴比大海一樣。所以《大經》（Mahasutra）中說，在各種思想中，無常最為殊勝；在各種耕作中，秋耕最為殊勝；在各種足跡中，像跡最為殊勝。無常譬如性，耕譬如神通，跡譬如文字。經中說，各位優婆塞（upasaka）善於瞭解各種對治法門的道理，所謂常與無常等等。所以知道心行在道理之外，沒有進入正真，破除邪見的意義可以理解。第二是闡明五...

【English Translation】 English version Not hearing it from others, nor hearing it from the Vedas (Veda). Holding onto this clear discernment and benefit, therefore it is said to be the truth, and the rest are false speech, that is the meaning. Some also fixate on Mahesvara (Mahesvara), and some fixate on parents, etc. These are all the attachments of the Sarvajna (Sarvajna) heretics. The second is supernormal powers. The Six Heretical Teachers (Six Heretical Teachers) attained the five supernormal powers, able to stop a river next to their ear for twelve years, able to transform Sakyamuni (Sakyamuni) into a sheep, piercing a thousand needles into their body, turning the city of Vipula (Vipula) into barren land, and so on. The third is the Vedas. The Six Heretical Teachers understand astrology, geography, are versed in the eighteen great scriptures, know good and bad omens, and so on. Although they know the nature of the world, they do not have supernormal powers. It is a small knowledge of the nature of the world; understanding the nature of the world is supernormal power. Next, one must know that the three foundations of mindfulness are fully possessed. This refers to the three foundations of mindfulness elucidated by the Great Six Heretical Teachers in the Abhidhamma (Abhidhamma), namely the nature foundation of mindfulness, the common foundation of mindfulness, and the condition foundation of mindfulness. Among these three foundations of mindfulness, some heretics explain the nature foundation of mindfulness, believing that observing non-arising, superficially called arising, deeply and meticulously observing non-arising, seeing subtle dharmas as all being the suffering of birth and death, this is called the nature foundation of mindfulness. Some exclusively use wisdom, repeatedly contemplating the empty principle of non-arising, initiating true wisdom, cutting off afflictions, and attaining the Arhat of wisdom liberation. Counteracting and breaking the wrong causes and conditions, as well as the inverted attachment to the nature of no cause and condition, this is the Sarvajna heretic. The common foundation of mindfulness refers to using samadhi to assist in the cultivation of the path, combining right cultivation and auxiliary cultivation, also called the common contemplation of phenomena and principle. Initiating and attaining the three clear understandings, six supernormal powers, and eight liberations without outflows, accomplishing the Arhat of both liberation. Counteracting and breaking the fundamental love and pride, this is the heretic who attains the five supernormal powers. The condition foundation of mindfulness refers to relying on the Buddha's Tripitaka (Tripitaka) of twelve divisions of scriptures, as well as all worldly names. The scope of what is relied upon is very broad, unlike the Pratyekabuddha (Pratyekabuddha) who is born in an era without a Buddha, not receiving the teachings of the Sravakas, only using supernormal powers to please sentient beings, unable to expound the Dharma. Those who rely on the condition foundation of mindfulness are versed in the nature of faculties, skilled in understanding the four kinds of eloquence, able to collect the Dharma treasury, and accomplish the great Arhat without doubt. Counteracting and breaking the vulgarity and narrowness of the world's Vedas, astrology, geography, and writing. One should know the right and wrong, truth and falsehood, just like comparing gold to iron, fireflies to the sun, and a drop of water to the ocean. Therefore, the Mahasutra (Mahasutra) says, 'Among all thoughts, impermanence is the most supreme; among all plowing, autumn plowing is the most supreme; among all footprints, the elephant's footprint is the most supreme.' Impermanence is like nature, plowing is like supernormal power, and footprints are like writing. The sutra says, 'All upasakas (upasaka) are skilled in understanding the principles of various antidotal methods, such as permanence and impermanence, etc.' Therefore, knowing that the mind's actions are outside of the principle, not entering into the true and genuine, the meaning of breaking wrong views can be understood. Second is to elucidate the five...

停心者。謂數息。不凈。慈心界方便因緣觀也。停名停住。行人聞生滅四諦。發心觀苦諦欲出生死。為煩惱風搖動慧燈。照境不了為除此障。修五停心。息門有數隨觀等。不凈門有九想八背等。慈心界方便十二因緣。皆如禪門中廣說。今不委論。此五停門復有五意。謂對轉不轉。兼亦對亦轉亦不轉。亦兼對者。數息對覺觀。不凈對貪慾。慈心對瞋恚。方便對我。因緣對癡。對治若成煩惱不起又發禪定。禪定持心安隱出入。故云五停心也。心既調定乃可習觀。若對治未益。更須用后四種治之。行者善用四隨巧修五治煩惱。不能障觀心停住。即入初賢位。具如禪門廣說。問此中何不用唸佛停心。答作五度門則不用作六度門。即須用因緣對等分唸佛。對逼迫障(云云)。問停心得住名初賢者。今人數息。或得不凈或二三四五是為賢不。答若以愛見心修禪乃至非想尚非初賢。況數息不凈。乃發淺法而名為賢耶。經說多修福德名為愚。多修智慧名為狂。豈可以狂愚為賢舊云鄰聖為賢此語大高。今言善直曰賢。應作四句。一隨愛見破戒亂心。此非直非善如無目無足。不能入清涼池。二持戒修禪而生邪見。此善而不直亦不名賢。如有足無目。亦不能入清涼池。三信心正見而破戒心亂此直而不善。亦非是賢。如有目無足不能入清涼池。

【現代漢語翻譯】現代漢語譯本：『停心者』指的是通過數息觀（通過計數呼吸來集中注意力），不凈觀（觀想身體的不潔凈），慈心觀（培養慈愛之心），界方便觀（觀想諸界的構成），以及因緣觀（觀察事物之間的相互依存關係）等方法來止息妄念。『停』是停止、停住的意思。修行者聽聞生滅、四諦（苦、集、滅、道）的道理，發心觀察苦諦，想要脫離生死輪迴。但因為煩惱如風，搖動智慧之燈，使修行者不能清楚地照見實相，爲了消除這種障礙，所以修習五停心觀。息門包括數息觀、隨息觀等；不凈門包括九想觀、八背舍等；慈心觀、界方便觀、十二因緣觀，這些都在禪門中有詳細的說明，這裡不再詳細論述。這五停心門又有五種意義，即對治、不轉、兼對、亦對亦轉、亦不轉。所謂『對』，是指數息觀對治覺觀（散亂的念頭），不凈觀對治貪慾，慈心觀對治瞋恚，方便觀對治我執，因緣觀對治愚癡。如果對治成功，煩惱就不會生起，並且能夠引發禪定。禪定能夠使心安定，出入自在，所以稱為『五停心』。心既然調伏安定，才可以修習觀。如果對治沒有效果，就需要用後面的四種方法來對治。修行者如果能夠善用四隨（四念處）巧妙地修習五停心觀，煩惱就不能夠障礙觀，心就能停住，就能進入初賢位。這些在禪門中都有詳細的說明。問：為什麼這裡不用唸佛停心？答：如果作為五度門（佈施、持戒、忍辱、精進、禪定）就不需要用唸佛停心，如果作為六度門（佈施、持戒、忍辱、精進、禪定、般若），就需要用因緣觀等來對治，並且以等分唸佛來對治逼迫障。問：停心得住才能稱為初賢位，現在有人修數息觀，或者修不凈觀，或者修二、三、四、五種觀，這樣算是賢位嗎？答：如果以愛見之心修禪定，乃至修到非想非非想處天，尚且不是初賢位，更何況是修數息觀、不凈觀，只是引發淺薄的法，就稱為賢位呢？經中說，多修福德稱為愚，多修智慧稱為狂，怎麼能以狂愚之人為賢人呢？舊時有人說鄰近聖人才能稱為賢人，這種說法太高了。現在說，善良正直才能稱為賢人。應該作四句來解釋：一、隨順愛見，破戒亂心，這不是正直，也不是善良，如同沒有眼睛沒有腳，不能進入清涼池。二、持戒修禪，卻生起邪見，這是善良而不正直，也不能稱為賢人，如同有腳卻沒有眼睛，也不能進入清涼池。三、有信心正見，卻破戒心亂，這是正直而不善良，也不是賢人，如同有眼睛卻沒有腳，不能進入清涼池。

【English Translation】 English version: 'Stopping the Mind' refers to methods such as counting breaths (focusing attention by counting breaths), contemplating impurity (visualizing the body's uncleanliness), cultivating loving-kindness (developing a heart of compassion), contemplating the realms (observing the composition of the realms), and contemplating dependent origination (observing the interdependence of things) to cease wandering thoughts. 'Stopping' means to halt or abide. Practitioners who hear the principles of arising and ceasing, the Four Noble Truths (suffering, accumulation, cessation, path), and aspire to observe the truth of suffering, desiring to escape the cycle of birth and death. However, because afflictions are like wind, shaking the lamp of wisdom, preventing practitioners from clearly seeing reality, they cultivate the Five Stopping-the-Mind Contemplations to eliminate this obstacle. The breath gate includes counting breaths, following breaths, etc.; the impurity gate includes the Nine Contemplations, the Eight Rejections, etc.; loving-kindness contemplation, realm contemplation, and the Twelve Links of Dependent Origination are all explained in detail in the Chan gate, and will not be discussed in detail here. These Five Stopping-the-Mind Gates also have five meanings, namely, counteracting, non-transforming, combining, both counteracting and transforming, and neither. 'Counteracting' means that counting breaths counteracts discursive thoughts, contemplating impurity counteracts greed, cultivating loving-kindness counteracts anger, contemplating convenience counteracts ego-attachment, and contemplating dependent origination counteracts ignorance. If counteraction is successful, afflictions will not arise, and one can induce samadhi. Samadhi can stabilize the mind, allowing it to enter and exit freely, hence it is called 'Five Stopping-the-Mind'. Once the mind is subdued and stabilized, one can cultivate contemplation. If counteraction is ineffective, one needs to use the latter four methods to counteract. If practitioners can skillfully use the Four Foundations of Mindfulness and skillfully cultivate the Five Stopping-the-Mind Contemplations, afflictions will not be able to obstruct contemplation, the mind can abide, and one can enter the initial stage of the worthy. These are explained in detail in the Chan gate. Question: Why is mindfulness of Buddha not used here to stop the mind? Answer: If it is used as the Five Perfections (generosity, morality, patience, diligence, meditation), then mindfulness of Buddha is not needed. If it is used as the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom), then one needs to use contemplations such as dependent origination to counteract, and use equal parts mindfulness of Buddha to counteract the obstacle of oppression. Question: Only when stopping the mind and attaining abiding can one be called the initial stage of the worthy. Now, some people cultivate counting breaths, or contemplate impurity, or cultivate two, three, four, or five contemplations. Are they considered worthy? Answer: If one cultivates samadhi with a mind of love and attachment, even up to the Realm of Neither Perception nor Non-Perception, one is still not in the initial stage of the worthy. How much more so if one cultivates counting breaths and contemplating impurity, only inducing shallow Dharma, and then calls oneself worthy? The sutras say that cultivating much merit is called foolish, and cultivating much wisdom is called mad. How can one consider a mad or foolish person worthy? In the past, some said that being close to a saint is called worthy, but this statement is too high. Now, we say that being good and upright is called worthy. It should be explained in four sentences: 1. Following love and attachment, breaking precepts and having a chaotic mind, this is neither upright nor good, like having no eyes and no feet, unable to enter the cool pond. 2. Upholding precepts and cultivating Chan, but giving rise to wrong views, this is good but not upright, and cannot be called worthy, like having feet but no eyes, unable to enter the cool pond. 3. Having faith and right view, but breaking precepts and having a chaotic mind, this is upright but not good, and is not worthy, like having eyes but no feet, unable to enter the cool pond.

四信解正智。得佛教意持戒清凈。修安般不凈等觀心得停住。名直名善。有目有足能入清涼池。是四初賢善直義成也。問云何名得佛教意。答中論云。佛去世後像法中人。人根轉鈍深著諸法。求十二因緣。五陰。十二入。十八界等。決定相但著文字。此不知佛意。佛意者。生生不可說。有因緣故作生生說。令物離生死得涅槃。若著文字興毀諍競。則三界火猛不得佛意。非賢人也(云云)。三釋四念處。四者數也。念者觀慧也。處者境也數有開合。若迷心不迷色則數為五陰。若迷色不迷心則數為十二入。若俱迷者則數為十八界。如毗婆沙也(云云)。今言四者。人於五陰起四倒。於色多起凈倒。于受多起樂倒。于想行多起我倒。於心多起常倒。舉四倒故言四也。若相生次第應言識受想行色。若粗細次第者。應言色行想受識。今從語便故言身受心法。文從起倒多如前說。然三藏要意。正厭生死欣入涅槃。須信解正因緣三世。二世。一世十二因緣因緣支是四諦。無明行愛取有是集諦。五果是苦諦。知苦斷集是道諦。無集苦是滅諦識。此無明老死破外人邪無因緣。生一切法。種種顛倒。不隨虛想邪僻。深信正因緣也。二真正發心者。驚覺無常之火燒諸世間。一心求出剎那不懈。莫念名利。如獐在圍跳透求脫。似犢失母惆慞。嗚

【現代漢語翻譯】現代漢語譯本四信解正智（通過四種信念理解正確的智慧）。得到佛教的真意，持守戒律清凈。修習安般念（通過觀察呼吸來平靜內心）、不凈觀（觀想身體的不凈以克服貪慾）等禪觀，使心得以停住。這樣的人可稱為正直善良，有眼有腳，能夠進入清涼的涅槃之池。這就是四種最初的賢善正直的意義成就。問：怎樣才算得到佛教的真意？答：《中論》中說：『佛陀去世后，像法時期的人們，根器逐漸遲鈍，深深執著于各種法。他們尋求十二因緣（解釋生命輪迴的十二個環節），五陰（構成個體的五個要素：色、受、想、行、識），十二入（感官與對像相互作用的十二個領域），十八界（六根、六塵、六識的總稱）等概念的決定性特徵，但只執著于文字。』這些人不瞭解佛陀的真意。佛陀的真意是：『生』的產生是不可說的，因為有因緣的聚合，所以才說『生』的產生，目的是爲了讓眾生脫離生死，得到涅槃。如果執著于文字，引發譭謗和爭鬥，那麼三界之火就會猛烈燃燒，這樣就不能領會佛陀的真意，也不是賢人。（以下省略）三、解釋四念處（四種觀照的處所）。四是數量，念是觀慧，處是境界。數量有開合。如果迷惑於心而不迷惑於色，那麼數量就是五陰。如果迷惑於色而不迷惑於心，那麼數量就是十二入。如果既迷惑於色也迷惑於心，那麼數量就是十八界。如《毗婆沙論》所說。（以下省略）現在所說的『四』，是指人們對於五陰產生四種顛倒的認知。對於色，多產生凈倒（認為是不凈的為凈）；對於受，多產生樂倒（認為苦的為樂）；對於想和行，多產生我倒（認為無我的為我）；對於心，多產生常倒（認為無常的為常）。因為舉出了這四種顛倒，所以稱為『四』。如果按照相生的次第，應該說識、受、想、行、色。如果按照粗細的次第，應該說色、行、想、受、識。現在爲了語言的方便，所以說身、受、心、法。文句的順序按照產生顛倒的多少而定，如前所述。然而三藏（經、律、論）的核心要義，正是厭惡生死，欣求進入涅槃。必須相信和理解正確的因緣，即三世、二世、一世的十二因緣，因緣的各個環節就是四諦（苦、集、滅、道）。無明、行、愛、取、有是集諦，五果是苦諦，知苦斷集是道諦，無集苦是滅諦。認識到這一點，就能破除外道邪見，認為沒有因緣而產生一切法，以及各種顛倒的認知，不隨從虛妄的想像和邪僻的見解，深信正確的因緣。二、真正發起菩提心的人，會驚覺無常之火正在焚燒世間，一心尋求解脫，剎那也不懈怠，不要想著名利，就像被包圍的獐子，跳躍著尋求逃脫，像小牛犢失去了母親，悲傷地鳴叫。

【English Translation】 English version Fourfold faith and understanding lead to correct wisdom. Obtaining the true meaning of Buddhism, upholding the precepts purely. Cultivating Ānāpāna (mindfulness of breathing), impurity contemplation, and other meditations, allowing the mind to abide. Such a person can be called upright and virtuous, with eyes and feet, able to enter the cool pool of Nirvana. This is the accomplishment of the four initial virtuous and upright meanings. Question: How is one said to have obtained the true meaning of Buddhism? Answer: The Mūlamadhyamakakārikā (Treatise on the Middle Way) says: 'After the Buddha's passing, people in the semblance dharma period have duller faculties and are deeply attached to various dharmas. They seek the definitive characteristics of the twelve nidānas (links of dependent origination), the five skandhas (aggregates), the twelve āyatanas (sense bases), the eighteen dhātus (elements), etc., but only cling to the words.' These people do not understand the Buddha's true meaning. The Buddha's true meaning is: 'The arising of 'birth' is inexpressible; because of the aggregation of causes and conditions, the arising of 'birth' is spoken of, with the aim of enabling beings to escape birth and death and attain Nirvana. If one clings to the words, giving rise to slander and contention, then the fires of the three realms will burn fiercely, and one will not be able to comprehend the Buddha's true meaning, nor will one be a virtuous person. (Omission) Third, explaining the four smṛtyupasthānas (foundations of mindfulness). 'Four' is a number, 'mindfulness' is wisdom of observation, 'foundation' is a realm. The number has opening and closing. If one is deluded about the mind but not deluded about form, then the number is the five skandhas. If one is deluded about form but not deluded about the mind, then the number is the twelve āyatanas. If one is deluded about both form and mind, then the number is the eighteen dhātus. As the Vibhasa says. (Omission) The 'four' now spoken of refers to the four inverted perceptions that people have regarding the five skandhas. Regarding form, one mostly has the perception of purity (perceiving what is impure as pure); regarding feeling, one mostly has the perception of pleasure (perceiving what is suffering as pleasure); regarding perception and volition, one mostly has the perception of self (perceiving what is without self as self); regarding consciousness, one mostly has the perception of permanence (perceiving what is impermanent as permanent). Because these four inversions are mentioned, it is called 'four'. If following the order of arising, one should say consciousness, feeling, perception, volition, form. If following the order of coarseness and fineness, one should say form, volition, perception, feeling, consciousness. Now, for the sake of linguistic convenience, one says body, feeling, mind, dharma. The order of the sentences follows the amount of arising of inversions, as mentioned before. However, the essential meaning of the Tripiṭaka (three baskets: sutras, vinaya, shastras) is precisely to be disgusted with birth and death and to rejoice in entering Nirvana. One must believe and understand the correct causes and conditions, which are the twelve nidānas of the three lifetimes, two lifetimes, and one lifetime; the various links of dependent origination are the four noble truths (suffering, origin, cessation, path). Ignorance, action, craving, grasping, and becoming are the truth of origin; the five results are the truth of suffering; knowing suffering and cutting off origin is the truth of the path; the cessation of origin and suffering is the truth of cessation. Recognizing this, one can break through the heretical views of outsiders, who believe that all dharmas arise without causes and conditions, as well as various inverted perceptions, not following false imaginations and perverse views, and deeply believing in the correct causes and conditions. Second, a person who truly arouses bodhicitta (the mind of enlightenment) will be alarmed that the fire of impermanence is burning the world, seeking liberation with all their heart, without a moment of懈怠 (negligence), not thinking of fame and gain, like a deer surrounded, leaping and seeking escape, like a calf that has lost its mother, sadly crying.

呼修習禪慧如救頭然(云云)。三巧修定慧。出世之行欲界亂心如風中燈。是故依靜求定。若定無慧如闇中無所見。巧修二法如二手互相揩摩亦如乘馬亦愛亦策。善用四隨信法兩行。八句得所(云云)。四破法遍者。觀因緣生滅。破一切愛見戲論諸法。遍知一一愛見中。有四諦十二因緣六波羅蜜。以其藥去病除(云云)。五善知通塞者。知一切愛見之法皆有道滅之理名通。悉有苦集名為塞。六善修道品者。于諸見動而修念處。若別若總乃至三解脫門(云云)。七善修助道。即是五停心共念緣念六番。觀禪謂八念九想十想八背舍八勝處。十一切處等也。八善知次位者。善識七賢位。不叨濫增上慢成慚愧。有羞僧。內外明照善識邪正佛法非佛法。破諸邪外也。九安忍。強軟兩賊。外則眷屬惡名穢稱。若不忍者則為所壞。內忍種種證得諸禪著則生愛為軟賊所壞境界。逼迫是強賊也。十順道法愛不生髮。外凡內凡種種順道善法。心不愛著也是為要意(云云)。末代求聲聞人。知此十法分明。不著文字戲論。內有智性求于聖道。厭患三界修五停心。入初賢位。即是善知佛教。發種種諸禪境。或有增益觸。或有增病觸。或有二十種壞禪觸。或有十種成禪覺。行者因停心故得欲界定。或得對治心在靜中功德法門起即便觀之。觀之略為

【現代漢語翻譯】現代漢語譯本：修習禪定和智慧就像救火一樣緊急（等等）。巧妙地修習禪定和智慧。出世間的修行，在欲界的混亂心中，就像風中的燈一樣容易熄滅。因此，要依靠安靜來尋求禪定。如果只有禪定而沒有智慧，就像在黑暗中什麼也看不見一樣。巧妙地修習這兩種方法，就像兩隻手互相摩擦，也像騎馬一樣，既要愛護也要鞭策。善於運用四種隨信法，兩種修行方法。八句都恰到好處（等等）。四種破除法遍知：觀察因緣生滅，破除一切愛見和戲論諸法。普遍地瞭解每一種愛見中，都有四諦（苦、集、滅、道，duhkha, samudaya, nirodha, marga），十二因緣（十二因緣，dvadasanga-pratityasamutpada），六波羅蜜（六波羅蜜，sat paramita）。就像用藥物去除疾病一樣（等等）。五、善於瞭解通達和阻塞：知道一切愛見之法都有道和滅的道理，這叫做通達。完全具有苦和集，這叫做阻塞。六、善於修習道品：在各種見解動搖時修習念處（念處，smrti-upasthana）。無論是分別地還是總體地，乃至修習三種解脫門（三解脫門，tri-vimoksa-mukha）（等等）。七、善於修習助道法：就是五停心觀（五停心觀，panca sthita citta），共同的念緣念，六番觀。禪觀包括八念（八念，asta smriti），九想（九想，nava samjna），十想（十想，dasa samjna），八背舍（八背舍，asta vimoksa），八勝處（八勝處，asta abhibhayatana），十一切處（十一切處，dasa kasina）等等。八、善於瞭解次第位：善於識別七賢位（七賢位，sapta ariya puggala），不自誇，不增上慢，成為有慚愧心、有羞恥心的僧人。內外明亮，善於識別邪正，什麼是佛法，什麼不是佛法。破除各種邪見和外道。九、安忍：強賊和軟賊兩種。外在的是眷屬、惡名和污穢的稱呼。如果不忍耐，就會被它們破壞。內在忍受種種證得的禪定，如果執著就會產生愛，被軟賊所破壞。境界逼迫是強賊。十、順道法愛不生髮：對於外凡和內凡的種種順道善法，心中不產生愛著，這是最重要的意思（等等）。末法時代尋求聲聞果位的人，如果明白這十種方法，不執著于文字戲論，內心具有智慧，尋求聖道，厭惡三界，修習五停心觀，進入初賢位，就是善於瞭解佛教。發起種種禪定境界，或者有增益觸，或者有生病觸，或者有二十種破壞禪定的觸，或者有十種成就禪定的覺悟。修行人因為修習停心觀而得到欲界定（欲界定，kama-avacara samadhi），或者得到對治心，在安靜中功德法門生起，就立即觀察它。觀察它大概是這樣的

【English Translation】 English version: Cultivating dhyana (禪定, dhyana) and prajna (智慧, prajna) is as urgent as putting out a fire (etc.). Skillfully cultivate dhyana and prajna. World-transcending practice, in the chaotic mind of the desire realm (欲界, kama-dhatu), is as easily extinguished as a lamp in the wind. Therefore, rely on stillness to seek dhyana. If there is only dhyana without prajna, it is like seeing nothing in the dark. Skillfully cultivate these two methods, like two hands rubbing against each other, or like riding a horse, both loving and urging it on. Be good at using the four faiths, two practices. The eight sentences are all appropriate (etc.). Four kinds of pervasive knowledge of breaking through dharmas: Observe the arising and ceasing of causes and conditions, breaking through all love, views, and playful discussions of all dharmas. Universally understand that in each love and view, there are the Four Noble Truths (四諦, duhkha, samudaya, nirodha, marga), the Twelve Links of Dependent Origination (十二因緣, dvadasanga-pratityasamutpada), and the Six Paramitas (六波羅蜜, sat paramita). Just like using medicine to remove illness (etc.). Five, be good at understanding penetration and obstruction: Knowing that all dharmas of love and views have the principle of the path and cessation, this is called penetration. Completely possessing suffering and accumulation is called obstruction. Six, be good at cultivating the Factors of Enlightenment: When various views are shaken, cultivate the Four Foundations of Mindfulness (念處, smrti-upasthana). Whether separately or generally, and even cultivate the Three Doors of Liberation (三解脫門, tri-vimoksa-mukha) (etc.). Seven, be good at cultivating auxiliary practices: These are the Five Stoppages of Mind (五停心觀, panca sthita citta), common mindfulness and mindfulness of conditions, the sixfold contemplation. Contemplation includes the Eight Recollections (八念, asta smriti), the Nine Contemplations (九想, nava samjna), the Ten Contemplations (十想, dasa samjna), the Eight Liberations (八背舍, asta vimoksa), the Eight Overcomings (八勝處, asta abhibhayatana), the Ten All-Encompassing Bases (十一切處, dasa kasina), etc. Eight, be good at understanding the sequential positions: Be good at recognizing the Seven Worthy Positions (七賢位, sapta ariya puggala), not boasting, not being arrogant, becoming a monk with shame and embarrassment. Being bright inside and out, being good at recognizing what is right and wrong, what is the Buddha-dharma and what is not the Buddha-dharma. Breaking through various heresies and external paths. Nine, Endurance: Two kinds of thieves, strong and soft. Outwardly, there are relatives, bad names, and filthy titles. If one does not endure, one will be destroyed by them. Inwardly, endure the various dhyanas attained, and if one is attached, love will arise, and one will be destroyed by the soft thief. The pressure of the realm is the strong thief. Ten, Love for the Dharma that accords with the Path does not arise: For the various good dharmas that accord with the Path, both for ordinary people and for those who have entered the Path, do not generate attachment in the mind, this is the most important meaning (etc.). In the Dharma-ending Age, if those who seek the Sravaka fruit understand these ten methods, do not cling to textual playfulness, have wisdom in their hearts, seek the holy path, detest the three realms, cultivate the Five Stoppages of Mind, and enter the first worthy position, they are good at understanding the Buddha's teachings. Initiating various dhyana realms, there may be touches of increase, or touches of illness, or twenty kinds of touches that destroy dhyana, or ten kinds of awakenings that accomplish dhyana. Practitioners, because of cultivating the Stoppages of Mind, obtain the Samadhi of the Desire Realm (欲界定, kama-avacara samadhi), or obtain the antidote mind, and when meritorious dharmas arise in stillness, they immediately observe it. Observing it is roughly like this.

十一陰界入境。乃至第十菩薩境自有行人。或次第或不次第。或是善是邪。今作十雙料簡。一次第不次第。乃至第十三障四魔。次第者如上。不次第者不如上。別有所出(云云)。問大乘生死即涅槃。得有理即乃至六即之義。三藏亦得作六即不。答欲作亦得。三乘同有偏真之理。是理即三藏中習學。名相語言是名字即。五停心別相總相念處是觀行即。四善根是相似即。苦忍真明至第九無礙道是分真即。至佛三十四心斷煩惱及習是究竟即(云云)。已知三藏要意須識三人念處不同。先明聲聞別四念處。后說總四念處。別者身受心法也。云何觀身一切色法名之為身。內身外身內外身。己名內身眷屬及他名外身若己若他名內外身。此三種色。皆從前世不凈業生。前世不畏生死不厭繫縛。不欣解脫不尚涅槃。於四聖諦了無愿樂。種顛倒業。業縛于識將入母胎。則有五種不凈。謂生處。種子。相性。究竟。生處者。女人之體是不凈聚。蟲膿穢惡合整合立。筋纏血涂皮裹其上。如彼土壁假以泥治虛莊粉墡。經十月日二藏間夾窄隘如獄。釋論云。此身非蓮華。亦不由栴檀。糞穢所長養但從尿道出(云云)。種子不凈者。攬于遺體赤白二渧于中而住。是識隨母氣息。是為受身最初種子不凈也。相不凈者。頭等六分。從首至足純是穢物。

【現代漢語翻譯】現代漢語譯本十一陰界入境，乃至第十菩薩境，都有修行人。或者依次第，或者不依次第，或者行善，或者作惡。現在作十雙的簡要分析。第一，次第與不次第。乃至第十三障四魔。依次第者如前所述。不依次第者不如前所述，另有其他情況（此處省略）。問：大乘認為生死即是涅槃，那麼是否有理即乃至六即的說法？三藏是否也可以用六即來解釋？答：想要用也可以。三乘（聲聞乘、緣覺乘、菩薩乘）共同具有偏真之理。這個理即在三藏中通過學習而獲得。名相語言是名字即。五停心、別相念處、總相念處是觀行即。四善根是相似即。苦忍真明直至第九無礙道是分真即。直至佛以三十四心斷除煩惱及習氣是究竟即（此處省略）。已經瞭解三藏的要義，必須認識到三人的念處不同。先說明聲聞的別四念處，后說總四念處。別四念處是身、受、心、法。如何觀身？一切色法都可稱為身。內身、外身、內外身。自己稱為內身，眷屬及他人稱為外身，自己和他人稱為內外身。這三種色，都是從前世的不凈業所生。前世不畏懼生死，不厭惡束縛，不欣求解脫，不崇尚涅槃，對於四聖諦沒有願望和喜樂，種下顛倒之業。業力束縛于識，將識帶入母胎，於是有五種不凈，即生處不凈、種子不凈、相不凈、性不凈、究竟不凈。生處不凈，女人的身體是不凈的聚集，蟲、膿、穢惡混合而成，筋纏血涂，皮裹其上，如同用泥土粉飾的墻壁。經過十個月，在兩藏之間狹窄如監獄。《釋論》說，『此身不是蓮花所生，也不是栴檀（Candana）[一種香木]所滋養，而是從尿道而出（此處省略）。』種子不凈，是說攝取遺體的赤白二滴而住于其中。這個識隨著母親的氣息。這是受身的最初種子，是不凈的。相不凈，是說頭等六分，從頭到腳純粹是污穢之物。

【English Translation】 English version Entering the Eleventh Shadow Realm, and even the Tenth Bodhisattva Realm, there are practitioners. Some proceed in order, some not in order, some are virtuous, and some are evil. Now, let's make a brief analysis in ten pairs. First, order and disorder. And even the Thirteenth Obstacle, the Four Maras. Those who proceed in order are as described above. Those who do not proceed in order are not as described above, and there are other situations (omitted here). Question: In Mahayana, it is believed that Samsara is Nirvana. Then, is there the concept of 'Ri-soku' (Principle-Identity) and even the 'Six Identities'? Can the Tripitaka also be explained using the 'Six Identities'? Answer: If you want to, you can. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) commonly possess the principle of partial truth. This 'Ri-soku' (Principle-Identity) is acquired through learning in the Tripitaka. 'Meiji-soku' (Name-Identity) refers to names and language. 'Kangiō-soku' (Practice-Identity) refers to the Five Stopping Thoughts, Specific Aspects of Mindfulness, and General Aspects of Mindfulness. 'Sōji-soku' (Resemblance-Identity) refers to the Four Good Roots. 'Bunshin-soku' (Partial-Realization-Identity) refers to the Clear Understanding of Suffering and Endurance up to the Ninth Unobstructed Path. 'Kyūkyō-soku' (Ultimate-Identity) refers to the Buddha eradicating afflictions and habits with thirty-four minds (omitted here). Having understood the essence of the Tripitaka, it is necessary to recognize the differences in the Mindfulnesses of the three types of practitioners. First, explain the Separate Four Mindfulnesses of the Śrāvakas, and then explain the General Four Mindfulnesses. The Separate Four Mindfulnesses are Body, Sensation, Mind, and Dharma. How to contemplate the body? All forms can be called the body. Inner body, outer body, inner-outer body. Oneself is called the inner body, family members and others are called the outer body, oneself and others are called the inner-outer body. These three types of forms are all born from the impure karma of the previous life. In the previous life, one did not fear birth and death, did not detest bondage, did not rejoice in liberation, did not admire Nirvana, and had no desire or joy for the Four Noble Truths, planting inverted karma. The power of karma binds to consciousness, bringing consciousness into the mother's womb, and then there are five types of impurity, namely, impurity of the place of birth, impurity of the seed, impurity of the form, impurity of the nature, and impurity of the ultimate. Impurity of the place of birth, the woman's body is an impure gathering, a mixture of insects, pus, and filth, with tendons wrapped in blood and skin covering it, like a wall decorated with mud. After ten months, it is as narrow as a prison between the two wombs. The Shastra says, 'This body is not born from a lotus flower, nor is it nourished by Candana [a type of fragrant wood], but comes out of the urethra (omitted here).' Impurity of the seed means that the red and white drops of the remains are taken and reside within it. This consciousness follows the mother's breath. This is the initial seed of the body, which is impure. Impurity of the form means that the six parts of the head, etc., from head to toe, are purely filthy things.

譬如死狗盡海水洗。洗死屍盡唯餘一塵。一塵亦臭猶如糞穢。多少俱臭從頭至足。皆不凈相也。性不凈者。根本從穢業生。托于穢物長養其性。自是不可改變。身中有三十六物。內有十二名性不凈。外有十二名相不凈。中有十二通於相性(云云)。究竟不凈者。業盡報終捐棄冢間。如朽敗木。大小不凈盈流於外。體生諸蟲唼食其肉。狐狼鴟鷲啄裂其外尚不可眼見耳聞。況鼻嗅耽湎。故毗曇偈云。是身不凈相。真實性常其始終粗細過患若此。而言凈者是大顛倒。如狂如醉如癡小兒捉糞唼啖是何可恥(云云)。受念處者。領納名受。有內受外受內外受。緣內名內受。緣外名外受。緣內外名內外受。又意根受名內受。五根受名外受。六根受名內外受。於一根有順受違受。不違不順受。于順生樂受。于違生苦受。于不違不順。生不苦不樂受。於六根即有十八受。根塵能所合三十六受約三世有百八受。諸受皆苦。樂受是壞苦。苦受是苦苦。不樂不苦受。是行苦。諸受粗細無不是苦。如食有毒食消則苦樂受壞則苦。如搔疥初美后苦。樂受壞苦亦復如是余兩苦可知(云云)。心念處者。若依粗細。應先法念處。今依說便明心念處。心者心王異乎木石心。例上有內心外心內外心。心王不住體性流動。若粗若細若內若外。皆悉無常無奢無

【現代漢語翻譯】現代漢語譯本：譬如用海水清洗死狗，即使洗凈死屍，最終也只剩下一粒塵土。即使這一粒塵土也散發著惡臭，猶如糞便污穢。無論多少，都從頭到腳散發著惡臭，都是不乾淨的表象。本質上不乾淨的東西，根本上是從污穢的業力中產生，依賴於污穢之物生長，其本性是不可改變的。身體中有三十六種物質，其中有十二種被稱為本質不凈，外有十二種被稱為表象不凈，中間有十二種兼具表象和本質（此處省略）。究竟來說，不乾淨的東西，當業報結束時，最終會被拋棄在墳墓之間，就像腐朽的木頭一樣。大小便等不凈之物流淌在外，身體滋生各種蟲子啃食其肉。狐貍、狼、貓頭鷹、禿鷲啄食撕裂其外表，尚且令人無法眼見耳聞，更何況用鼻子去嗅，沉溺其中。所以《毗曇》的偈語說：『這個身體是不凈的表象，真實的本性始終如此，從粗到細都充滿過患。』如果說它是乾淨的，那就是大大的顛倒，就像瘋狂、醉酒、愚癡的小孩抓起糞便就吃，這是多麼可恥啊（此處省略）。受念處，領納稱為受。有內受、外受、內外受。緣于內在的稱為內受，緣于外在的稱為外受，緣于內外在的稱為內外受。又，意根的感受稱為內受，五根的感受稱為外受，六根的感受稱為內外受。對於一個根，有順受、違受、不違不順受。對於順，產生樂受；對於違，產生苦受；對於不違不順，產生不苦不樂受。對於六根，就有十八種感受。根、塵、能、所加起來有三十六種感受，如果從三世的角度來看，就有百八種感受。所有的感受都是苦。樂受是壞苦，苦受是苦苦，不樂不苦受是行苦。所有的感受，無論粗細，沒有不是苦的。就像吃了有毒的食物，食物消化后就會感到痛苦，樂受壞滅后就是痛苦。就像撓癢，開始時很舒服，之後就會感到痛苦。樂受的壞苦也是如此，其餘兩種苦可以類推得知（此處省略）。心念處，如果按照粗細來分，應該先講法念處。現在爲了方便說明，先講心念處。心，指的是心王，不同於木頭石頭的心。同樣有內心、外心、內外心。心王不住留，其體性流動。無論粗細，無論內外，都完全是無常的，沒有什麼是值得現代漢語譯本：貪戀的。

【English Translation】 English version: For example, washing a dead dog with seawater, even if the corpse is washed clean, only a speck of dust remains in the end. Even that speck of dust emits a foul odor, like excrement. No matter how much, it all emits a foul odor from head to toe, all are impure appearances. That which is inherently impure is fundamentally born from defiled karma, relying on defiled things to grow, and its nature is unchangeable. There are thirty-six things in the body, among which twelve are called inherently impure, twelve are called outwardly impure, and twelve are both outwardly and inherently impure (etc.). Ultimately, that which is impure, when karmic retribution ends, will eventually be discarded in the graveyard, like rotten wood. Excrement and urine and other impure things flow outwards, and various insects breed in the body, gnawing at its flesh. Foxes, wolves, owls, and vultures peck and tear at its exterior, which is already unbearable to see or hear, let alone smell and indulge in. Therefore, the verses of the Abhidharma say: 'This body is an impure appearance, its true nature is always like this, from coarse to fine it is full of faults.' To say that it is clean is a great inversion, like a mad, drunk, or foolish child grabbing feces and eating them, how shameful is that (etc.). The mindfulness of feeling (受念處, shou nian chu), reception is called feeling. There are internal feeling, external feeling, and internal-external feeling. That which arises from internal conditions is called internal feeling, that which arises from external conditions is called external feeling, and that which arises from both internal and external conditions is called internal-external feeling. Furthermore, the feeling of the mind-root is called internal feeling, the feeling of the five roots is called external feeling, and the feeling of the six roots is called internal-external feeling. For one root, there are agreeable feeling, disagreeable feeling, and neither agreeable nor disagreeable feeling. For the agreeable, pleasant feeling arises; for the disagreeable, painful feeling arises; for the neither agreeable nor disagreeable, neither painful nor pleasant feeling arises. For the six roots, there are eighteen kinds of feeling. Root, object, ability, and that which is acted upon add up to thirty-six kinds of feeling, and if viewed from the perspective of the three times, there are one hundred and eight kinds of feeling. All feelings are suffering. Pleasant feeling is the suffering of change (壞苦, huai ku), painful feeling is the suffering of suffering (苦苦, ku ku), and neither pleasant nor painful feeling is the suffering of conditioning (行苦, xing ku). All feelings, whether coarse or fine, are nothing but suffering. Like eating poisonous food, after the food is digested, one feels pain; when pleasant feeling is destroyed, it is suffering. Like scratching an itch, it feels good at first, but then it becomes painful. The suffering of change of pleasant feeling is also like this, and the other two kinds of suffering can be understood by analogy (etc.). The mindfulness of mind (心念處, xin nian chu), if divided according to coarse and fine, the mindfulness of dharma (法念處, fa nian chu) should be discussed first. Now, for the sake of convenience, the mindfulness of mind will be discussed first. Mind refers to the mind-king (心王, xin wang), which is different from the mind of wood and stone. Similarly, there are internal mind, external mind, and internal-external mind. The mind-king does not stay, its nature is flowing. Whether coarse or fine, whether internal or external, it is completely impermanent, and there is nothing worth English version: clinging to.

促。今日雖存明亦難保。一比丘不保七月。乃至不保一日。佛訶皆懈怠。一比丘言。出息不保入息。佛言善哉剎那促時。無常。老死至近是一期無常佛法欲滅。是轉變無常山水溜斫石光。若不及時後悔無益(云云)。法念處者。法名軌則。有善法惡法無記法。人皆約法計我。我能行善行惡行無記。若於心王計我。已屬心念處攝。若於心數計我。從九心數。一切善數惡數。通大地數。並屬行陰法念處攝。此等法中求我。決不可得。龜毛兔角但有名字實不可得。若善法是我。惡法應無我。若惡法有我。善法應無我。又惡法是我何容為惡自害。若無記是我者。無記不能起業但名因等起。因此無記起善起惡。善惡業尚非我。因等起何得是我。當知皆無有我但是行陰故。經云起唯法起。滅唯法滅。但是陰法起滅。無人無我。眾生壽命雖有法起。亦是顛倒。顛倒者。即是身邊二見名為污穢。五陰無記。亦是污穢。五陰無記緣報法起故皆無我也。雖心王心數同時俱起。用有強弱若心強屬心念處。若數強屬法念處。釋論云。覺觀雖同時覺時觀不明。了觀時覺不明瞭。故分覺觀之異。今心念。法念逐其強弱亦復如是。如是善惡等法。求我不可得故名法念處也。說別相念處竟。總相念處者。緣一境總為四觀。此中應四句料簡。謂境觀俱別。

【現代漢語翻譯】現代漢語譯本促。今日雖存明亦難保。一個比丘尚且不能保證活過七個月，乃至不能保證活過一天。佛陀呵斥他們都懈怠。一個比丘說，不能保證呼出氣后還能吸入。佛說，說得好啊，剎那短暫，時間無常。老和死非常接近，一生都是無常的，佛法將要滅亡。這都是轉變無常，如同山水沖刷，石頭上的光芒。如果不及時修行，後悔也沒有用（云云）。法念處，法指的是軌則。有善法、惡法和無記法（既非善也非惡）。人們都根據法來計算『我』，認為『我』能行善、行惡、行無記。如果根據心王（心的主體）來計算『我』，就已經屬於心念處所攝。如果根據心數（心的各種作用）來計算『我』，從九種心數，一切善數、惡數，通大地數，都屬於行陰法念處所攝。在這些法中尋找『我』，絕對不可能找到。龜毛兔角只是個名字，實際上不可能存在。如果善法是『我』，那麼惡法就應該沒有『我』。如果惡法有『我』，那麼善法就應該沒有『我』。而且惡法如果是『我』，怎麼會作惡來自己傷害自己呢？如果無記是『我』，那麼無記不能產生業，只是名為因等起（產生作用的條件）。因為這個無記而產生善、產生惡。善惡業尚且不是『我』，因等起怎麼能是『我』呢？應當知道，一切都沒有『我』，只是行陰的緣故。經中說，生起只是法生起，滅亡只是法滅亡。只是陰法的生滅，沒有人也沒有『我』。眾生的壽命雖然有法生起，也是顛倒的。顛倒，就是身邊二見（身見和我見），名為污穢。五陰（色、受、想、行、識）無記，也是污穢。五陰無記緣報法生起，所以都沒有『我』啊。雖然心王心數同時一起生起，作用有強弱，如果心強就屬於心念處，如果數強就屬於法念處。《釋論》中說，覺和觀雖然同時，覺的時候觀不明顯，觀的時候覺不明顯，所以區分覺和觀的不同。現在心念和法念根據其強弱也是這樣。像這樣在善惡等法中，尋求『我』不可能得到，所以叫做法念處。別相念處說完。總相念處，緣一個境界總的進行四種觀照。這裡應該用四句來簡別，就是境界和觀照都不同。

【English Translation】 English version Hurry. Although alive today, tomorrow is difficult to guarantee. A Bhikshu (Buddhist monk) cannot guarantee seven months, not even a day. The Buddha rebukes them all for being lazy. One Bhikshu says, 'One cannot guarantee inhaling after exhaling.' The Buddha says, 'Well said, a moment is fleeting, time is impermanent. Old age and death are very near, a lifetime is impermanent, the Buddha's teachings are about to perish. These are all changes and impermanence, like mountain streams eroding, the light on a stone.' If one does not practice in time, regret is useless (etc.). Dharma-smṛtyupasthāna (Mindfulness of Dharma): Dharma means rules and principles. There are wholesome dharmas, unwholesome dharmas, and neutral dharmas (neither wholesome nor unwholesome). People all calculate 'I' according to dharmas, thinking 'I' can do good, do evil, do neutral things. If 'I' is calculated based on Citta-raja (mind-king, the principal mind), it already belongs to the realm of Citta-smṛtyupasthāna (Mindfulness of Mind). If 'I' is calculated based on Citta-caitta (mental factors), from the nine mental factors, all wholesome factors, unwholesome factors, including the universal mental factors, all belong to the realm of Saṃskāra-skandha (aggregate of mental formations) and Dharma-smṛtyupasthāna. Seeking 'I' in these dharmas is absolutely impossible. Turtle hair and rabbit horns are just names, they cannot exist in reality. If wholesome dharmas are 'I', then unwholesome dharmas should have no 'I'. If unwholesome dharmas have 'I', then wholesome dharmas should have no 'I'. Moreover, if unwholesome dharmas are 'I', how can they do evil to harm themselves? If neutral dharmas are 'I', then neutral dharmas cannot create karma, they are only called conditions for arising. Because of this neutral state, good arises, evil arises. Even good and evil karma are not 'I', how can the conditions for arising be 'I'? It should be known that there is no 'I', it is only because of Saṃskāra-skandha. The Sutra says, 'Arising is only the arising of dharmas, ceasing is only the ceasing of dharmas.' It is only the arising and ceasing of the skandhas (aggregates), there is no person and no 'I'. Although the lifespan of sentient beings arises from dharmas, it is also inverted. Inversion is the two views of self and what belongs to self (belief in a permanent self and attachment to what is considered 'mine'), called defilement. The five skandhas (form, feeling, perception, mental formations, consciousness) are neutral, and also defilement. The five skandhas are neutral, arising from the law of karmic retribution, so there is no 'I'. Although Citta-raja and Citta-caitta arise simultaneously, their functions have strengths and weaknesses. If the mind is strong, it belongs to Citta-smṛtyupasthāna. If the mental factors are strong, it belongs to Dharma-smṛtyupasthāna. The Shastra (treatise) says, 'Although perception and observation are simultaneous, when perceiving, observation is not clear; when observing, perception is not clear.' Therefore, the difference between perception and observation is distinguished. Now, Citta-smṛtyupasthāna and Dharma-smṛtyupasthāna are also like this, according to their strengths and weaknesses. Like this, seeking 'I' in wholesome and unwholesome dharmas is impossible, so it is called Dharma-smṛtyupasthāna. The explanation of specific characteristics of mindfulness is finished. The general characteristics of mindfulness: contemplating one object in general with four aspects. Here, four possibilities should be distinguished, that is, the object and the contemplation are both different.

境觀俱總。境別觀總。觀別境總。初是別觀四念處。后三句是總四念處也。略說如此。夫一切眾生。生死流轉皆由顛倒。顛倒縱橫如豬嗜糞。肉肥內飽外油祖父之鎧(云云)。斯甚惑矣。似魚吞鉤如蛾赴火。以苦舍苦斯甚惑矣掣電野馬水泡石火以無常為常斯甚惑矣。兔角龜毛。黃門子。石女兒無人謂有人。無物謂有物斯惑甚矣。今以念處智慧破之。知身受心法是知苦不起倒惑。是知集厭苦息集是修道苦集寂然是知滅。大經云。我昔與汝等不見四真諦。是故久流轉生死大苦海。若能見四諦即得斷生死。生有既已盡更不受諸有。中論云。能觀身破二十種身見。得須陀洹觀身是知苦身見不起。是無集破二十種身見。是有得道得須陀洹。是證滅經論孱同。當知念處之慧有大利益(云云)。共念處觀者。大論云。觀身為首因緣生道。若有漏若無漏。受心法念處亦如是。道從因緣生即是共義。觀身為首。共三四十二即是有漏生也。共八背八勝十一切處。即是共無漏生也。南嶽師云。九想八背。諸對治助開。三脫門故名共念處也。經云亦當念空法。修心觀不凈即此意也(云云)。毗曇有門觀生空。名為空法。修心不凈從不壞。內外色以不凈心。觀之名初背舍。若內外色增廣一村乃至多村。一禽獸乃至一切飛鳥走獸。悉皆不凈是名大不

【現代漢語翻譯】現代漢語譯本『境觀俱總』是指所觀之境和能觀之觀兩者都是總相。『境別觀總』是指所觀之境是別相，而能觀之觀是總相。『觀別境總』是指能觀之觀是別相，而所觀之境是總相。最初的『境別觀總』是分別觀四念處。后三句是總觀四念處。簡略地說就是這樣。一切眾生的生死流轉都是由於顛倒妄想。顛倒妄想縱橫交錯，就像豬喜歡糞便一樣。肉體肥胖，內心空虛，卻還穿著祖先的鎧甲（等等）。這真是太迷惑了。就像魚吞食魚鉤，飛蛾撲向火焰。用痛苦來捨棄痛苦，這真是太迷惑了。閃電、野馬、水泡、石火，卻認為無常是常，這真是太迷惑了。兔子角、烏龜毛、太監的兒子、石女的女兒，明明沒有人卻說有人，明明沒有物卻說有物，這真是太迷惑了。現在用念處的智慧來破除這些迷惑。知道身、受、心、法是苦，就不會生起顛倒妄想。知道集是苦的原因，厭離苦的原因，停止苦的原因，這是修道。苦和集都寂滅了，這是知道滅。《大般涅槃經》說：『我過去和你們都不見四真諦（苦、集、滅、道），所以長久地在生死大苦海中流轉。如果能見到四諦，就能斷除生死，生命終結后不再受任何形式的生命。』《中論》說：『能觀察身體，就能破除二十種身見（認為身體是常、樂、我、凈等），證得須陀洹（初果聖人）。觀察身體是苦，身見就不會生起。』破除二十種身見，就是沒有集，證得道，證得須陀洹，就是證得滅。經典和論典的說法相同。應當知道念處的智慧有很大的利益（等等）。與念處觀相伴隨的是，如《大智度論》所說：『以觀身為首，因緣生道，無論是有漏還是無漏。受、心、法念處也是這樣。』道從因緣生起，這就是共義。以觀身為首，與三、四十二相應，就是有漏的生起。與八背舍（八種背棄色界貪慾的禪定）、八勝處（八種勝妙的觀想）、十一切處（十種普遍的觀想）相應，就是無漏的生起。南嶽慧思禪師說：『九想觀（九種觀屍體腐爛的觀想）、八背舍，這些對治法有助於開啟三解脫門（空門、無相門、無作門），所以稱為共念處。』《經》中說『也應當念空法』，修習心觀不凈，就是這個意思（等等）。《毗曇論》中有門觀生空，稱為空法。修習心觀不凈，從不壞的內外色開始，用不凈心來觀察，稱為初背舍。如果內外色擴大到整個村莊，乃至多個村莊，從一隻禽獸乃至一切飛鳥走獸，都觀想為不凈，這稱為大不凈觀。

【English Translation】 English version 'Both the object and the contemplation are general' means that both the object of contemplation and the contemplating mind are general aspects. 'The object is specific, the contemplation is general' means that the object of contemplation is a specific aspect, while the contemplating mind is a general aspect. 'The contemplation is specific, the object is general' means that the contemplating mind is a specific aspect, while the object of contemplation is a general aspect. The first, 'the object is specific, the contemplation is general,' refers to the separate contemplation of the Four Foundations of Mindfulness (Four Satipatthanas). The latter three phrases refer to the general contemplation of the Four Foundations of Mindfulness. This is a brief explanation. All sentient beings transmigrate in samsara (cycle of birth and death) due to delusion (viparyasa). Delusions are rampant, like pigs loving filth. The body is fat, the inside is empty, yet they wear the armor of their ancestors (etc.). This is truly bewildering. Like a fish swallowing a hook, a moth rushing to a flame. Using suffering to abandon suffering, this is truly bewildering. Lightning, wild horses, bubbles, sparks, yet they take impermanence as permanence, this is truly bewildering. Rabbit horns, turtle fur, a eunuch's son, a stone woman's daughter, claiming someone is there when no one is, claiming something exists when nothing does, this is truly bewildering. Now, we use the wisdom of the Foundations of Mindfulness to break through these delusions. Knowing that body (kaya), feeling (vedana), mind (citta), and phenomena (dharma) are suffering (duhkha), one will not generate inverted delusions. Knowing that accumulation (samudaya) is the cause of suffering, being disgusted with the cause of suffering, stopping the cause of suffering, this is practicing the path (marga). Suffering and accumulation are both extinguished, this is knowing cessation (nirodha). The Mahaparinirvana Sutra says: 'In the past, I and you did not see the Four Noble Truths (duhkha, samudaya, nirodha, marga), therefore we have long transmigrated in the great ocean of suffering of samsara. If one can see the Four Noble Truths, one can cut off samsara, and after the end of life, one will no longer receive any form of existence.' The Madhyamaka-karika says: 'Being able to contemplate the body, one can break through the twenty kinds of views about the body (believing the body to be permanent, pleasurable, self, pure, etc.), and attain Srotapanna (stream-enterer, the first fruit of the path). Contemplating the body as suffering, views about the body will not arise.' Breaking through the twenty kinds of views about the body is the absence of accumulation; attaining the path, attaining Srotapanna, is the attainment of cessation. The sutras and shastras (treatises) are in agreement. One should know that the wisdom of the Foundations of Mindfulness has great benefits (etc.). Accompanied by the contemplation of the Foundations of Mindfulness, as the Mahaprajnaparamita-sastra says: 'Taking the contemplation of the body as the head, the path arises from conditions, whether it is with outflows (sasrava) or without outflows (anasrava). The Foundations of Mindfulness of feeling, mind, and phenomena are also like this.' The path arises from conditions, this is the meaning of 'common' (shared). Taking the contemplation of the body as the head, corresponding to the three or forty-two, this is the arising of with outflows. Corresponding to the Eight Liberations (eight stages of meditation that abandon desire for the realm of form), the Eight Overcomings (eight stages of overcoming perceptions), and the Ten All-Encompassing Bases (ten stages of universal perception), this is the arising of without outflows. Master Hui-ssu of Nanyue said: 'The Nine Contemplations (nine contemplations on the decay of a corpse), the Eight Liberations, these antidotes help to open the Three Doors of Liberation (emptiness, signlessness, non-action), therefore they are called common Foundations of Mindfulness.' The Sutra says, 'One should also contemplate the Dharma of emptiness,' practicing the contemplation of impurity of the mind, this is the meaning (etc.). The Abhidharma has a door for contemplating the emptiness of inherent existence, called the Dharma of emptiness. Practicing the contemplation of impurity of the mind, starting from the uncorrupted internal and external colors, using an impure mind to contemplate them, this is called the first liberation. If the internal and external colors are expanded to the entire village, or even multiple villages, from one bird or beast to all flying birds and running animals, all are contemplated as impure, this is called the great contemplation of impurity.

凈。若內無色相以不凈心。觀外色入二背舍。乃至八背舍。八勝一切處。九次第。師子奮迅。超越欲界。初禪皆不凈破凈顛倒。以事助道故名共念處。發真之時理慧成就。事定具足三明六通俱解脫羅漢。堪可結集法藏。破神通外道。有人弘經云非禪不慧。從五停禪生四念處。發聞慧也。若非慧不禪者。此從四念處。生四如意足也。私謂此禪又慧共修證。共修念處應便也。緣念處者。大論云。一切色法名身。一入及十入少分。既是色色屬身也。六受為受六識。為心想行兩陰。及無為法名法通。一切境界皆名緣念處觀。有人言。十二因緣境慈。悲皆緣名緣念處。南嶽師云教所詮。一切入界事理。名義言語音辭因果體用觀達無礙。能生四辯。於一切色心無所礙。成無疑解脫羅漢。破韋陀外道齊此約愛使為觀意。次破見惑。明三種念處者。大論云。真空人亦破一切法。邪見人亦破一切法。云何有異。答邪見有三種。一破因不破果。二因果俱破。三破因果又破一切法。瞋處生瞋。愛處生愛。癡處生癡。是為邪見真空人破諸法。瞋愛癡處不生以此為異(云云)。有人破空有兩門云。道非有無畢竟不可說。今問空有是斷常者。此則瞋處生瞋。同彼外道畢竟不可說者。此則亦愛處生愛。過同邪見。又是自然計耳。經言。于諸見不動。而

【現代漢語翻譯】現代漢語譯本凈。如果內心沒有對色相的執著，以不凈觀的心態，觀察外在的色塵，這就是二背舍（指內凈色觀和外凈色觀）。乃至八背舍（八種背舍禪定），八勝一切處（八種勝處觀），九次第定（九種次第禪定）。修習師子奮迅三昧和超越欲界的禪定，最初的禪定都是用不凈觀來破除對清凈的顛倒執著。因為通過事相來輔助修道，所以稱為共念處。當證悟真理的時候，理性的智慧成就，事相上的禪定也圓滿具足，成就三明六通的俱解脫阿羅漢，堪可結集法藏，破斥有神通的外道。有人弘揚佛經說，不是通過禪定就不能生起智慧。認為從五停心觀生起四念處，從而生起聞慧。如果說不是通過智慧就不能修禪定，那麼就是從四念處生起四如意足。我個人認為，這種禪定和智慧是共同修習和證悟的，共同修習念處應該是方便之法。關於緣念處，大智度論中說，一切色法稱為身，一入（眼入）和十入（色、聲、香、味、觸、法、眼、耳、鼻、舌入）的少部分，都是屬於身的。六受為受陰，六識為識陰，想陰和行陰，以及無為法，稱為法通。一切境界都稱為緣念處觀。有人說，十二因緣的境界，慈悲喜捨四無量心，都屬於緣念處。南嶽慧思禪師說，教法所詮釋的一切入、界的事理，名義、言語、音辭、因果、體用，都能觀達無礙，能夠生起四辯（義辯、法辯、辭辯、樂說辯），對於一切色心都無所障礙，成就無疑解脫的阿羅漢，破斥韋陀外道。這裡只是約愛使（貪愛煩惱）為觀想的對象，接下來破除見惑（錯誤的知見）。關於三種念處，大智度論中說，證悟空性的人也破除一切法，持邪見的人也破除一切法，這有什麼不同呢？回答說，邪見有三種：一是破因不破果，二是因果都破，三是破因果又破一切法。在嗔恚的地方生起嗔恚，在貪愛的地方生起貪愛，在愚癡的地方生起愚癡，這就是邪見。證悟空性的人破除諸法，在嗔恚、貪愛、愚癡的地方不生起這些煩惱，這就是不同之處。有人從空有兩方面來破斥，說道不是有也不是無，畢竟是不可說的。現在問你，空有是斷滅還是常恒？如果這樣，就是在嗔恚的地方生起嗔恚，和那些外道一樣，畢竟是不可說的。這樣就是在貪愛的地方生起貪愛，過失和邪見相同，又是自然而然的計較。佛經上說，對於各種見解不動搖，而...

【English Translation】 English version Pure. If internally there is no attachment to form, using an impure mind to observe external form, this is the two back-to-deliverances (referring to internal pure form contemplation and external pure form contemplation). Up to the eight back-to-deliverances (eight types of back-to-deliverance meditation), the eight overcoming-all-places (eight types of overcoming-all-places contemplation), the nine sequential dwellings (nine types of sequential meditation). Practicing the Lion's Roar Samadhi and meditation that transcends the desire realm, the initial meditation is all about using impure contemplation to break through the inverted attachments to purity. Because using phenomena to assist in cultivating the path, it is called the common place of mindfulness. When enlightenment of truth arises, rational wisdom is accomplished, and phenomenal meditation is also completely fulfilled, accomplishing the Arhat of simultaneous liberation with the three insights and six supernormal powers, capable of compiling the Dharma treasury, and refuting heretical paths with supernormal powers. Someone propagates the sutras saying that wisdom cannot arise without meditation. They believe that the four foundations of mindfulness arise from the five stopping-the-mind contemplations, thereby giving rise to wisdom gained through hearing. If it is said that meditation cannot be cultivated without wisdom, then the four foundations of mindfulness give rise to the four bases of supernormal power. I personally believe that this meditation and wisdom are cultivated and realized together, and cultivating the common place of mindfulness together should be a convenient method. Regarding the object of mindfulness, the Mahaprajnaparamita Shastra says that all form dharmas are called the body, and a small part of the one entrance (eye entrance) and ten entrances (form, sound, smell, taste, touch, dharma, eye, ear, nose, tongue entrances) belong to the body. The six feelings are the feeling aggregate, the six consciousnesses are the consciousness aggregate, the thought and volition aggregates, and unconditioned dharmas are called dharma penetration. All realms are called the contemplation of the object of mindfulness. Some say that the realm of the twelve links of dependent origination, the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, all belong to the object of mindfulness. Zen Master Hui-ssu of Nanyue said that the principles and phenomena of all entrances and realms explained by the teachings, the names, meanings, words, sounds, causes and effects, essence and function, can all be observed and understood without obstruction, and can give rise to the four kinds of eloquence (eloquence of meaning, eloquence of dharma, eloquence of language, eloquence of joyful speaking), without any obstruction to all form and mind, accomplishing the Arhat of doubt-free liberation, refuting the Veda heretics. Here, it is only about using the affliction of love (craving) as the object of contemplation, and then breaking through the delusions of views (wrong views). Regarding the three places of mindfulness, the Mahaprajnaparamita Shastra says that those who realize emptiness also break through all dharmas, and those who hold heretical views also break through all dharmas. What is the difference? The answer is that there are three types of heretical views: first, breaking through the cause but not the effect; second, breaking through both cause and effect; and third, breaking through cause and effect and also breaking through all dharmas. In the place of anger, anger arises; in the place of love, love arises; in the place of ignorance, ignorance arises. This is heretical view. Those who realize emptiness break through all dharmas, and in the place of anger, love, and ignorance, these afflictions do not arise. This is the difference. Someone refutes from both emptiness and existence, saying that the Tao is neither existence nor non-existence, and is ultimately unspeakable. Now I ask you, is emptiness and existence annihilation or permanence? If so, then anger arises in the place of anger, and like those heretics, it is ultimately unspeakable. This is love arising in the place of love, and the fault is the same as heretical views, and it is also a natural calculation. The sutra says that one does not waver in the face of various views, and...

修三十七品。此應作四句。動修。不動修。亦動亦不動修。非動非不動修。四句對四門皆動修是析法道品。四句皆不動修。是體法道品。若論見者四句皆見。云何棄兩。云是斷常取一句言是清凈。若論修道品四句。皆得修。云何言一句是修道兩句非修道。若識四句皆是身邊。五陰身邊。五陰即有集。既識苦集即可修于道品。若不識四句。身邊戒取邪疑者。不知苦集。即是愚癡與長爪何異。大品云。色若粗若細若常無常。乃至非常非無常。是見皆依色起。若起我見若粗若細若常若無常。乃至非常非無常。是見皆依色起。即是身見。受心法亦如是。常見有三假。一假有四句。三假十二句。四假則有四十八句。能所合九十六句。受心法一一皆有九十六句。觀性念既爾。共念緣念亦如是。若阿毗曇人善識見有中。六因四緣。因緣無性無常生滅四諦可得道。能破六十二見。若成論。見空善識見空中四緣。三假四諦。能破六十二見。見有見空俱得道即是。于諸見不動而修三十七品。成四枯念處。若不識者只是有見空見。都未入賢。況于聖位設極修善只得人天。若復為惡三途是宅佛法無分。當知四念處觀邪正分門。若得四念處一切法正。若不得者一切法邪。今時行人不識此意。悲痛奚言。若值眾師廣聽多論。無能了者尚不成四枯。豈

【現代漢語翻譯】現代漢語譯本修習三十七道品，應該分為四句來理解：動修、不動修、亦動亦不動修、非動非不動修。這四句對應四門，都屬於動修的是析法道品。四句都屬於不動修的是體法道品。如果從見解的角度來說，這四句都是見解，為什麼要捨棄兩句呢？說斷常只取一句，說是清凈。如果從修道品的角度來說，這四句都可以修習，為什麼要說一句是修道，兩句不是修道呢？如果認識到這四句都是圍繞身邊五陰而生起的，五陰就包含了苦集二諦，既然認識到苦集，就可以修習道品。如果不認識這四句，執著于身邊戒取邪疑，就是不瞭解苦集，和長爪梵志有什麼區別呢？《大品般若經》說，色，無論是粗的還是細的，是常還是無常，乃至是非有常非無常，這些見解都是依色而生起的。如果生起我見，無論是粗的還是細的，是常還是無常，乃至是非有常非無常，這些見解都是依色而生起的，這就是身見。受、心、法也是如此。常見有三假，一假有四句，三假有十二句，四假就有四十八句，能所合起來就有九十六句。受、心、法，每一個都有九十六句。觀性念既然如此，共念、緣念也是如此。如果阿毗曇宗的人善於認識見有中的六因四緣，因緣無自性，無常生滅，四諦就可以證得，就能破除六十二見。如果成實宗的人，善於認識見空中的四緣三假四諦，就能破除六十二見。見有見空都能得道，這就是于諸見不動而修習三十七道品，成就四枯念處。如果不認識這些，只是執著于有見空見，都還沒有進入賢位，更何況是聖位呢？即使極力修善，也只能得到人天福報，如果作惡，三惡道就是歸宿，與佛法無緣。應當知道四念處是區分邪正的分界線，如果得到四念處，一切法都是正法，如果得不到，一切法都是邪法。現在的修行人不明白這個道理，真是令人悲痛啊！如果遇到很多老師，聽了很多論，也沒有人能夠明白，尚且不能成就四枯念處，又怎麼能……

【English Translation】 English version Cultivating the Thirty-Seven Factors of Enlightenment (三十七道品), this should be understood in four phrases: active cultivation, inactive cultivation, both active and inactive cultivation, and neither active nor inactive cultivation. These four phrases correspond to the four doors. Those that belong to active cultivation are the analytical Dharma factors of enlightenment (析法道品). Those that belong to inactive cultivation are the embodied Dharma factors of enlightenment (體法道品). If viewed from the perspective of understanding, all four phrases are understandings. Why abandon two phrases? Saying 'cessation and permanence' only takes one phrase, saying it is pure. If viewed from the perspective of cultivating the factors of enlightenment, all four phrases can be cultivated. Why say one phrase is cultivation and two phrases are not? If one recognizes that these four phrases arise from the five aggregates (五陰) around oneself, the five aggregates contain suffering and its accumulation (苦集). Since one recognizes suffering and its accumulation, one can cultivate the factors of enlightenment. If one does not recognize these four phrases, clinging to the aggregates, precepts, wrong views, and doubts around oneself, one does not understand suffering and its accumulation. What difference is there between this and the ascetic Dirghanakha (長爪梵志)? The Mahaprajnaparamita Sutra (大品般若經) says, 'Form (色), whether coarse or fine, permanent or impermanent, even neither permanent nor impermanent, these views all arise dependent on form. If self-view arises, whether coarse or fine, permanent or impermanent, even neither permanent nor impermanent, these views all arise dependent on form.' This is the view of self (身見). Feeling (受), mind (心), and Dharma (法) are also like this. Common views have three fabrications (三假). One fabrication has four phrases, three fabrications have twelve phrases, and four fabrications have forty-eight phrases. The combination of subject and object has ninety-six phrases. Feeling, mind, and Dharma each have ninety-six phrases. Since the contemplation of nature (觀性念) is like this, so are shared contemplation (共念) and conditioned contemplation (緣念). If those of the Abhidharma school (阿毗曇宗) are skilled at recognizing the six causes and four conditions (六因四緣) in the view of existence (見有), the conditions are without self-nature, impermanent, arising and ceasing, and the Four Noble Truths (四諦) can be attained, then the sixty-two views can be broken. If those of the Tattvasiddhi school (成實宗) are skilled at recognizing the four conditions, three fabrications, and Four Noble Truths in the view of emptiness (見空), then the sixty-two views can be broken. Seeing existence and seeing emptiness can both attain the path. This is cultivating the Thirty-Seven Factors of Enlightenment without being moved by any views, accomplishing the four withered mindfulnesses (四枯念處). If one does not recognize these, only clinging to the view of existence and the view of emptiness, one has not even entered the stage of a worthy one (賢位), let alone the stage of a sage (聖位). Even if one diligently cultivates goodness, one can only obtain the blessings of humans and gods (人天福報). If one does evil, the three evil paths (三惡道) are one's home, and one has no connection with the Buddha's Dharma. One should know that the Four Foundations of Mindfulness (四念處) are the dividing line between right and wrong. If one attains the Four Foundations of Mindfulness, all Dharmas are right. If one does not attain them, all Dharmas are wrong. Practitioners today do not understand this principle, it is truly lamentable! If one encounters many teachers and listens to many treatises, but no one is able to understand, one cannot even accomplish the four withered mindfulnesses, how can one...

得四榮可悲轉深(云云)。總四念處者。有人言共念處即總相念處。今謂不爾。應作四句分別。前已說。今更敘。一境別觀別。二境別而觀總。三境總而觀別。四觀總境亦總。境觀別者。正是別相性念處。次境別觀總。觀別境總此二是總相四念處之方便。四境觀俱總是總相四念處。若作一身念處觀。或總二陰乃至總五陰。是名境觀俱總也。受心法念處亦復如是。總相緣念處。總共相念處亦如是類之可解。若解前方便者。入總相念處修總相。正勤如意根力覺道。類前可解。總相法深細為異耳。若安隱八正道中行。能觀四諦生暖法。故大論云。八正道中行。得善有漏五陰。名為暖法。當知有方便者即得三十七品也。問八正七覺是修道今何得四念處中說耶。答薩婆多雲。八正在前七覺在後。決定是無漏。若七覺在前八正在後。通有漏無漏也。此三賢人併名干慧地。未證善有漏五陰。相似之理定水未沾名干。既有觀行能伏諸見。故名為慧。住持生善法名之為地。故名干慧地。亦名外凡位(云云)。次明支佛觀者。佛者此間名覺。覺有二種有獨覺緣覺。俱有小大。小者在人中生。是時無佛自能得須陀洹。七生又滿不受八生。自性成道是人不名為佛。亦非羅漢。論其道力不如舍利弗。而諸大羅漢呼此為小辟支迦羅。大者於二百劫行

。行三多倍隆智慧又強得三十二相。或三十一相或三十。二十九乃至一相。於九種羅漢勝。于總相別相能知能入。久修習空。常樂獨處是名大辟支迦羅。皆歷三種因緣十種十二因緣。分別大小。若聞因緣修性念處。觀十二因緣善根淳熟因於遠離。自然獨覺成小迦羅。若修共念處緣念處。事理善根淳熟獨覺自悟。具足三明八解六通成大迦羅。若聞生滅十二因緣。即發四辯在聲聞數中。故經云。為求辟支佛者。說應十二因緣法。法華云。若人有福曾供養佛。志求勝法為說緣覺也。次論十二因緣觀者。初從愛支為首。一推尋二觀破。推尋者。是人聞正因緣生滅之法。信解分明知一切。屬愛煩惱皆是十二因緣。觀之入空息。心達本源求自然慧。樂獨善寂修五停心。得諸禪定。于定中知屬愛煩惱。即是無明逆順推尋。見十二因緣。推此貪愛因何而生。即知此貪因受而生。受因何生即知因觸。觸因六入六入因名色。名色因識識因行。行因無明。無明因過去一切煩惱。又順推此。愛能生取。取生有。有生未來二十五有生死。因生有老憂悲苦聚。輸回無際若因停心入深禪定。如是逆尋或見歌羅邏初受身。乃至見過去身。起業煩惱時。乃至二生十生。百生千萬無量世界。順推尋取有。若因禪定之力。或見未來一生。乃至十生。百千無量生

。若見過去未來事。其心悲喜道心精進。轉復增盛二觀破屬愛十二因緣者。即是性念處。歷別觀十二緣也。性念處如前說。觀愛即是污穢五陰。性四念處。若觀受觸六入名色。即是果報。無記。五陰性四念處。若觀無明即過去污穢煩惱五陰性四念處。若觀于取。即是污穢煩惱五陰性四念處。若觀于有。即善不善五陰性。四念處。若觀未來生死即果報生死無記性四念處。是名逆順觀察。破四顛倒顛倒滅是無明滅。一切煩惱行。乃至老死憂悲苦滅。是名用性念處。歷別觀愛煩惱十二緣觀也。二明破屬見十二緣。又二一推尋二觀破。尋者。若見神及世間常無常。亦常亦無常。非常非無常。是則現在生身邊四見。因此身邊四見。生十四難六十二見。此身邊四見。即四取逆順。尋此四取因四愛。四愛因四受。四受因四觸。四觸因四入。四入因四名色。四名色因四識。四識因四行。四行因四無明。復順尋四取。四取生四有。四有生一切二十五有。生死憂悲苦聚。若深識見惑。過去未來生事。如前說(云云)。二明性念處。觀破四取身邊四見。如是次第。乃至無明破過去。如去不如去。亦如去亦不如去。非如去非不如去。身邊二見污穢五陰也。又順觀四取。乃至未來生老死。破有邊無邊。亦有邊亦無邊。非有邊非無邊。身邊二見污穢

【現代漢語翻譯】現代漢語譯本：如果見到過去和未來的事情，內心因此感到悲傷或喜悅，從而使修道的決心更加精進，並且進一步通過兩種觀法來破除屬於愛的十二因緣，這就是性念處（觀察事物自性的念住）。這是分別觀察十二因緣。性念處的內容如前所述。觀察愛，實際上就是觀察不清凈的五陰（色、受、想、行、識）。這是性四念處（身、受、心、法）。如果觀察受、觸、六入（眼、耳、鼻、舌、身、意）、名色（精神和物質），那就是果報，是無記（非善非惡）的五陰性四念處。如果觀察無明（對事物真相的迷惑），那就是過去不清凈的煩惱五陰性四念處。如果觀察取（執取），那就是不清凈的煩惱五陰性四念處。如果觀察有（存在），那就是善或不善的五陰性四念處。如果觀察未來的生死，那就是果報生死無記性四念處。這被稱為逆順觀察。破除四顛倒（常、樂、我、凈）的顛倒，就是無明滅，一切煩惱的行，乃至老死憂悲苦滅。這被稱為運用性念處，分別觀察愛和煩惱的十二因緣的觀法。第二部分闡明破除屬於見的十二因緣。又分為兩部分：一是推尋，二是觀破。推尋是指，如果認為神和世間是常、無常、亦常亦無常、非常非無常，這就是現在生身邊（對身體和自我的執著）的四種見解。因為這身邊四見，會產生十四難（十四種難以回答的問題）和六十二見（六十二種錯誤的見解）。這身邊四見，就是四取（欲取、見取、戒禁取、我語取）的逆順。推尋這四取，是因為四愛（欲愛、有愛、無有愛），四愛是因為四受（樂受、苦受、不苦不樂受），四受是因為四觸（眼觸、耳觸、鼻觸、舌觸），四觸是因為四入（眼入、耳入、鼻入、舌入），四入是因為四名色（精神和物質），四名色是因為四識（眼識、耳識、鼻識、舌識），四識是因為四行（身行、口行、意行），四行是因為四無明（對苦、集、滅、道的無知）。再順著推尋四取，四取產生四有（本有、生有、死有、中有），四有產生一切二十五有（三界二十五有），以及生死憂悲苦聚。如果深刻認識到見惑，過去未來所發生的事情，如前所述。第二部分闡明性念處。觀察破除四取和身邊四見，像這樣依次進行，乃至無明破除過去，如去不如去，亦如去亦不如去，非如去非不如去，身邊二見（對身體和自我的執著）是不清凈的五陰。又順著觀察四取，乃至未來生老死，破除有邊無邊，亦有邊亦無邊，非有邊非無邊，身邊二見是不清凈的五陰。

【English Translation】 English version: If one sees past and future events, and their heart experiences sorrow or joy, thereby increasing their resolve in the path and further enhancing the two contemplations to break through the twelve links of dependent origination pertaining to attachment, this is the 'nature mindfulness-establishment' (Svabhāva-smṛtyupasthāna). This is to separately contemplate the twelve links of dependent origination. The content of 'nature mindfulness-establishment' is as previously described. Observing attachment is actually observing the impure five skandhas (form, feeling, perception, mental formations, consciousness). This is the 'nature four mindfulness-establishments' (body, feeling, mind, dharma). If one observes feeling, contact, the six entrances (eye, ear, nose, tongue, body, mind), name and form (mind and matter), that is the result of karma, the indeterminate (neither good nor bad) five skandhas 'nature four mindfulness-establishments'. If one observes ignorance (Avidyā) (delusion about the true nature of things), that is the past impure afflictive five skandhas 'nature four mindfulness-establishments'. If one observes grasping (Upādāna), that is the impure afflictive five skandhas 'nature four mindfulness-establishments'. If one observes existence (Bhava), that is the good or bad five skandhas 'nature four mindfulness-establishments'. If one observes future birth and death, that is the result of karma, the indeterminate birth and death 'nature four mindfulness-establishments'. This is called observing in forward and reverse order. Breaking through the perversions of the four inversions (permanence, pleasure, self, purity), the cessation of inversion is the cessation of ignorance, the actions of all afflictions, and even the cessation of old age, death, sorrow, and suffering. This is called using 'nature mindfulness-establishment', the contemplation of separately observing the twelve links of dependent origination of attachment and afflictions. The second part elucidates breaking through the twelve links of dependent origination pertaining to views. It is further divided into two parts: first, investigation; second, contemplation and breaking through. Investigation refers to, if one sees the self and the world as permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent, these are the four views of the present arising body and self (attachment to the body and self). Because of these four views of the body and self, fourteen difficulties (fourteen difficult questions to answer) and sixty-two views (sixty-two wrong views) arise. These four views of the body and self are the forward and reverse order of the four graspings (sense-desire grasping, view grasping, rule and ritual grasping, self-doctrine grasping). Investigating these four graspings is because of the four attachments (sense-desire attachment, existence attachment, non-existence attachment), the four attachments are because of the four feelings (pleasant feeling, unpleasant feeling, neither pleasant nor unpleasant feeling), the four feelings are because of the four contacts (eye contact, ear contact, nose contact, tongue contact), the four contacts are because of the four entrances (eye entrance, ear entrance, nose entrance, tongue entrance), the four entrances are because of the four name and form (mind and matter), the four name and form are because of the four consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness), the four consciousnesses are because of the four formations (body action, speech action, mind action), the four formations are because of the four ignorances (ignorance of suffering, origin, cessation, path). Again, following the investigation of the four graspings, the four graspings produce the four existences (karmic existence, birth existence, death existence, intermediate existence), the four existences produce all twenty-five existences (twenty-five existences of the three realms), and the aggregates of birth, death, sorrow, and suffering. If one deeply recognizes the delusion of views, the events that occur in the past and future, as previously described. The second part elucidates 'nature mindfulness-establishment'. Contemplate and break through the four graspings and the four views of the body and self, proceeding in this order, until ignorance breaks through the past, like going and not going, also like going and also not going, neither like going nor not going, the two views of the body and self (attachment to the body and self) are the impure five skandhas. Again, following the observation of the four graspings, until future birth, old age, and death, break through having boundaries and not having boundaries, also having boundaries and also not having boundaries, neither having boundaries nor not having boundaries, the two views of the body and self are the impure five skandhas.

五陰。能如是用性念處破三世身邊二見。四見即破十四難。六十二見。一切屬見。煩惱一時皆滅則無明滅。乃至老死滅屬見。煩惱既滅即還用前觀愛十二因緣性念處。觀破欲愛色無色愛。三界煩惱道。業道。名有餘涅槃。若苦道滅。即是無餘涅槃。是名性念處智慧。觀十二因緣入涅槃也。經云。十二因緣。其義甚深難解難知。佛說涅槃時有外道。名富那。問云。何令我知神及世間常。乃至非常非無常佛答。汝能畢故不造新。即能知神及世間常無常。乃至非常非無常。梵志悟解求索出家。為佛弟子。又中論明聲聞經入第一義。並約觀十二因緣。破六十二見入第一義。若深得此意不止破外道。若佛弟子學問坐禪發種種見。取諍論起煩惱。作二十五有。生死業。皆是屬見煩惱十二因緣。若覺知者能用性念處。檢校即得解脫。其迷此者流轉生死無有邊際。故中論云。真法及說者聽眾難得故。如是則生死非有邊。非無邊。共念處緣念處。觀十二因緣類前可知。問宿世自然能悟。何須佛說。答聞說疾得。不說未悟。譬如果熟。雖自應落急搖即墮。問支佛何不制果。答聲聞鈍故制果。支佛利。久習智慧不須制果。譬如二人。共行身羸。須止息處身強者。直到故不制果。複次總相。斷結智慧粗故。但除正使名聲聞。若別相智慧。細侵習

【現代漢語翻譯】現代漢語譯本五陰（五種構成個體存在的要素）。如果能夠這樣運用性念處（以自性為基礎的念住）來破除對過去、現在、未來三世的『有身見』和『斷滅見』這兩種邊見，那麼四種邪見就會被破除，進而破除十四難（十四種難以回答的問題）和六十二見（六十二種錯誤的見解）。所有這些都屬於邪見。煩惱會在同一時刻全部滅除，那麼無明（無知）也就滅除了，乃至老死（衰老和死亡）的滅除也屬於邪見的範疇。既然煩惱已經滅除，就可以重新運用之前觀察愛（貪愛）的十二因緣性念處，觀察並破除欲愛（對慾望的貪愛）、色愛（對色界的貪愛）和無色愛（對無色界的貪愛）。這樣就能斷除三界（欲界、色界、無色界）的煩惱道（煩惱的途徑）和業道（業力的途徑），這被稱為『有餘涅槃』（還有殘餘的涅槃）。如果苦道（痛苦的途徑）也滅除了，那就是『無餘涅槃』（沒有殘餘的涅槃）。這被稱為性念處的智慧，也就是通過觀察十二因緣而進入涅槃。經中說，『十二因緣，其意義非常深奧，難以理解和認識。』佛陀在宣說涅槃的時候，有一位外道，名叫富那（名字）。他問道：『如何才能讓我知道神和世間是常（永恒）的，乃至非常非無常（既不是永恒也不是無常）？』佛陀回答說：『如果你能夠斷絕過去的業，不再造新的業，就能知道神和世間是常無常，乃至非常非無常。』這位梵志（修行者）領悟了佛陀的教誨，請求出家，成爲了佛陀的弟子。此外，《中論》闡明了聲聞（聽聞佛陀教誨而證悟的弟子）通過經典進入第一義諦（最高的真理），並且通過觀察十二因緣，破除六十二見，進入第一義諦。如果能夠深刻理解這個道理，不僅能夠破除外道的邪見，而且佛陀的弟子如果學習佛法、坐禪時產生各種各樣的見解，引發爭論，產生煩惱，造作二十五有（三界中的二十五種存在形式）的生死之業，這些都屬於邪見和煩惱的十二因緣。如果覺悟的人能夠運用性念處來檢查和校正自己的行為，就能獲得解脫。那些迷惑不解的人，就會在生死輪迴中流轉，沒有邊際。所以《中論》說：『真正的佛法以及說法者和聽眾都很難得。』這樣，生死就既不是有邊，也不是無邊。共同的念處和緣念處，觀察十二因緣的方法與前面所說類似，可以參照理解。有人問：『如果宿世（前世）的因緣使人自然能夠覺悟，為什麼還需要佛陀的教說呢？』回答說：『聽聞佛陀的教說，就能迅速獲得覺悟；如果不聽聞，就難以覺悟。』這就像成熟的果實，雖然自己也會掉落，但如果用力搖晃，就會更快掉落。有人問：『為什麼支佛（辟支佛，不依佛陀教導而自己覺悟的人）不制定戒律呢？』回答說：『聲聞根性遲鈍，所以需要制定戒律；支佛根性銳利，長期修習智慧，不需要制定戒律。』這就像兩個人一起行走，身體虛弱的人需要停下來休息，而身體強壯的人可以直接到達目的地，所以不需要停下來休息。進一步說，總相（總體上的認識）斷結（斷除煩惱）的智慧比較粗略，只能斷除正使（根本的煩惱），所以被稱為聲聞。如果別相（分別的認識）智慧精細，就能逐漸侵蝕習氣（長期的習慣勢力）。

【English Translation】 English version The Five Skandhas (the five aggregates that constitute individual existence). If one can use Sati Patthana (mindfulness based on self-nature) in this way to break the two extreme views of 'Self-View' and 'Annihilation View' regarding the three times (past, present, and future), then the Four Wrong Views will be broken, and further break the Fourteen Difficult Questions and the Sixty-two Views (sixty-two kinds of wrong views). All of these belong to wrong views. Afflictions will be extinguished all at once, then ignorance will be extinguished, and even the extinction of old age and death belongs to the category of wrong views. Since afflictions have been extinguished, one can reuse the previous Sati Patthana of observing the Twelve Nidanas (Twelve Links of Dependent Origination) of craving, observe and break the craving for desire, the craving for form, and the craving for formlessness. In this way, one can cut off the paths of affliction and the paths of karma in the Three Realms (Desire Realm, Form Realm, Formless Realm), which is called 'Nirvana with Remainder'. If the path of suffering is also extinguished, that is 'Nirvana without Remainder'. This is called the wisdom of Sati Patthana, which is entering Nirvana through observing the Twelve Nidanas. The Sutra says, 'The Twelve Nidanas, their meaning is very profound, difficult to understand and know.' When the Buddha was expounding Nirvana, there was a non-Buddhist named Purna (name). He asked, 'How can I know that the soul and the world are permanent, or even neither permanent nor impermanent?' The Buddha replied, 'If you can cut off the old karma and not create new karma, you can know that the soul and the world are permanent or impermanent, or even neither permanent nor impermanent.' This Brahmin (practitioner) understood the Buddha's teachings, requested to leave home, and became a disciple of the Buddha. In addition, the Madhyamaka-karika (The Treatise on the Middle Way) clarifies that the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) enter the First Principle (the highest truth) through the scriptures, and by observing the Twelve Nidanas, break the Sixty-two Views and enter the First Principle. If one can deeply understand this principle, not only can one break the wrong views of non-Buddhists, but also if the Buddha's disciples generate various views while studying the Dharma and meditating, causing disputes, generating afflictions, and creating the karma of Samsara (cycle of birth and death) in the Twenty-five Existences (twenty-five forms of existence in the Three Realms), these all belong to the Twelve Nidanas of wrong views and afflictions. If an enlightened person can use Sati Patthana to examine and correct their behavior, they can attain liberation. Those who are confused and do not understand will wander in the cycle of birth and death without end. Therefore, the Madhyamaka-karika says, 'The true Dharma and the speaker and the listeners are all difficult to obtain.' In this way, Samsara is neither finite nor infinite. The common Sati Patthana and the object-oriented Sati Patthana, the method of observing the Twelve Nidanas is similar to what was said before, and can be referred to for understanding. Someone asked, 'If the karmic conditions of past lives enable people to awaken naturally, why is the Buddha's teaching needed?' The answer is, 'Hearing the Buddha's teaching enables one to attain enlightenment quickly; if one does not hear it, it is difficult to awaken.' This is like a ripe fruit, although it will fall by itself, but if you shake it hard, it will fall faster. Someone asked, 'Why don't Pratyekabuddhas (those who attain enlightenment on their own, without relying on a Buddha's teachings) establish precepts?' The answer is, 'Sravakas are dull, so they need to establish precepts; Pratyekabuddhas are sharp, and have long practiced wisdom, so they do not need to establish precepts.' This is like two people walking together, the weak person needs to stop and rest, while the strong person can go directly to the destination, so they do not need to stop and rest. Furthermore, the wisdom of cutting off fetters through general characteristics is relatively rough, and can only cut off the fundamental afflictions, so it is called Sravaka. If the wisdom of distinguishing characteristics is subtle, it can gradually erode habitual tendencies.

氣名支佛。複次聲聞鈍。先觀苦諦。緣覺利故先觀集。問聲聞亦別相。為粗總相故為勝。今那得總相故為粗。別相為勝。答若前四諦中。明別相是粗。今歷別十二因緣故別為勝也。複次聲聞禪定力淺。天眼但見小千。支佛久植定力深天眼過三千。見他方世界。問支佛乘何故無方便道。答支佛根利未值佛。已悟道何須前方便入道耶。問支佛自悟。得道共戒。更須受戒不。答若發無作未必更受。若爾小羅漢沙彌應不受戒耶。答受者和僧耳。今三藏有門。緣覺觀十二緣破屬愛見觀門不具足說之。若行者自善思之。餘三門例可見。三明菩薩異凡聖。異聖則四弘誓願異。凡行六度行也。二乘斷煩惱證真。菩薩不斷惑不入真故異聖人也。凡夫任煩惱流。菩薩降煩惱。伏生死作佛事。故與凡夫異也。于檀中修性念處觀。不與二乘斷煩惱。證真同。亦不與凡夫隨生死流轉同。伏煩惱住下忍中修檀。學一切世智調熟眾生。若人為貪應墮地獄。菩薩于念處行檀破貪蔽。令脫地獄苦。若眾生破戒應墮地獄。菩薩修尸令脫地獄。若眾生多瞋應墮地獄。菩薩修羼破之。令脫地獄。若眾生多怠應墮地獄。菩薩行毗離耶破之。令脫地獄。若眾生亂相應墮地獄。菩薩修禪破之。自行教他。讚歎行者行法等上四下一。皆如是。菩薩修念處觀。乃至行般若波

羅蜜。破一切眾生愛。煩惱貪著果報。作二十五有業。受生死苦果。菩薩修三種念處。破六蔽。屬愛二十五有因。即是拔苦。令修三種念處。即是道是名與樂。修性念處成四波羅蜜。修共念處成禪波羅蜜。修緣念處。成般若波羅蜜。前四度修性力弱不成。更修共念處成破愛也。又修性念處。故為成大悲拔苦修共念處。為成大慈與樂。修緣念處。為雙成兩誓願也。第二破屬見煩惱。若眾生謂此貪心有無。乃至非有非無。菩薩爾時修念處行檀。破有見中三假。無見中三假。乃至非有非無中三假。自他共無因。四十八句。若有眾生。謂此破戒心有無。乃至非有非無。菩薩修性念處行屍。破有見乃至非有非無見中三假。眾生謂此瞋心有無。乃至非有非無。菩薩修性念處。行忍破之。若眾生謂懈怠心。有無乃至非有非無。菩薩行進破之。若眾生謂亂心有無。乃至非有非無。菩薩修禪破之。有無三假乃至非有非無。四十八句破之。若謂癡心有無。乃至非有非無行般若破之。從有無乃至四十八句破之。無生淳熟。然後三十四心斷結成道。轉三藏法輪入涅槃。此應四門。毗曇。是有門。成論。是空門。昆勒。是亦有亦無門。那陀迦栴延。是非有非無門二門不度。大論。標名指之。俱舍論。破拔和弗多羅部中。明非空非有正解此義。大論

【現代漢語翻譯】現代漢語譯本：羅蜜（Paramita，波羅蜜多，意為到達彼岸）。它能破除一切眾生的愛慾，煩惱，以及對果報的貪著，這些會使眾生造作二十五有（二十五種存在狀態）的業，承受生死輪迴的痛苦果報。菩薩修習三種念處，可以破除六蔽（六種障礙），這些障礙都屬於由愛慾引起的二十五有之因，這就是拔除痛苦。令眾生修習三種念處，就是道，就是給予快樂。修習性念處成就四波羅蜜（檀那、尸羅、羼提、毗梨耶），修習共念處成就禪波羅蜜，修習緣念處成就般若波羅蜜。如果前四度修習性念處的力量薄弱，就不能成就，需要進一步修習共念處來破除愛慾。進一步修習性念處，是爲了成就大悲心以拔除痛苦；修習共念處，是爲了成就大慈心以給予快樂；修習緣念處，是爲了同時成就兩種誓願。第二是破除屬於見煩惱的部分。如果眾生認為這種貪心是『有』、『無』，乃至『非有非無』，菩薩這時修習念處，行檀那（Dāna，佈施），破除『有』見中的三種虛假，『無』見中的三種虛假，乃至『非有非無』中的三種虛假，以及自、他、共、無因這四種情況，總共四十八句。如果有眾生認為這種破戒心是『有』、『無』，乃至『非有非無』，菩薩修習性念處，行屍羅（Śīla，持戒），破除『有』見乃至『非有非無』見中的三種虛假。眾生認為這種嗔心是『有』、『無』，乃至『非有非無』，菩薩修習性念處，行忍辱（Kṣānti，寬容）來破除它。如果眾生認為懈怠心是『有』、『無』，乃至『非有非無』，菩薩行精進（Vīrya，努力）來破除它。如果眾生認為散亂心是『有』、『無』，乃至『非有非無』，菩薩修習禪定（Dhyāna，冥想）來破除它。『有』、『無』的三種虛假，乃至『非有非無』，總共四十八句來破除它。如果認為愚癡心是『有』、『無』，乃至『非有非無』，就修行般若（Prajñā，智慧）來破除它。從『有』、『無』乃至四十八句來破除它。無生法忍淳熟之後，用三十四心斷除煩惱結縛，成就道果，轉三藏法輪，最終進入涅槃（Nirvana，寂滅）。這應該對應四門：毗曇（Abhidharma，論藏）是有門，成論是空門，昆勒是亦有亦無門，那陀迦旃延（Nāthaka Kātyāyana）是非有非無門。后兩門不能度人。《大論》標明並指出了這一點。《俱舍論》（Abhidharmakośa，阿毗達磨俱舍論）破斥了拔和弗多羅部（Vātsīputrīya）中關於非空非有的觀點，正確地解釋了這個意義。《大論》

【English Translation】 English version: Paramita (Perfection). It breaks all beings' love, afflictions, and attachment to karmic rewards, which cause beings to create karma for the twenty-five existences (twenty-five states of being) and endure the painful consequences of birth and death. Bodhisattvas cultivate the three foundations of mindfulness to break the six obscurations (six hindrances), which belong to the causes of the twenty-five existences arising from love. This is eradicating suffering. Causing beings to cultivate the three foundations of mindfulness is the path, is giving joy. Cultivating the nature foundation of mindfulness accomplishes the four Paramitas (Dāna, Śīla, Kṣānti, Vīrya). Cultivating the common foundation of mindfulness accomplishes the Dhyāna Paramita. Cultivating the conditional foundation of mindfulness accomplishes the Prajñā Paramita. If the first four perfections cultivate the nature power of mindfulness weakly, they cannot be accomplished; further cultivation of the common foundation of mindfulness is needed to break love. Further cultivation of the nature foundation of mindfulness is to accomplish great compassion to eradicate suffering; cultivating the common foundation of mindfulness is to accomplish great loving-kindness to give joy; cultivating the conditional foundation of mindfulness is to simultaneously accomplish both vows. Second is breaking the afflictions belonging to views. If beings think that this greedy mind is 'existent', 'non-existent', or even 'neither existent nor non-existent', the Bodhisattva at that time cultivates mindfulness, practices Dāna (giving), and breaks the three falsities in the view of 'existence', the three falsities in the view of 'non-existence', and even the three falsities in the view of 'neither existent nor non-existent', as well as the four conditions of self, other, both, and no cause, totaling forty-eight statements. If there are beings who think that this mind of breaking precepts is 'existent', 'non-existent', or even 'neither existent nor non-existent', the Bodhisattva cultivates the nature foundation of mindfulness, practices Śīla (morality), and breaks the three falsities in the view of 'existence' up to the view of 'neither existent nor non-existent'. If beings think that this mind of anger is 'existent', 'non-existent', or even 'neither existent nor non-existent', the Bodhisattva cultivates the nature foundation of mindfulness and practices Kṣānti (patience) to break it. If beings think that this mind of laziness is 'existent', 'non-existent', or even 'neither existent nor non-existent', the Bodhisattva practices Vīrya (effort) to break it. If beings think that this mind of distraction is 'existent', 'non-existent', or even 'neither existent nor non-existent', the Bodhisattva cultivates Dhyāna (meditation) to break it. The three falsities of 'existence' and 'non-existence', up to 'neither existent nor non-existent', are broken with a total of forty-eight statements. If one thinks that the mind of ignorance is 'existent', 'non-existent', or even 'neither existent nor non-existent', one cultivates Prajñā (wisdom) to break it. From 'existence' and 'non-existence' up to forty-eight statements, break it. After the non-origination forbearance is fully ripened, one uses thirty-four minds to cut off the bonds of affliction, accomplish the path, turn the wheel of the three baskets of teachings, and finally enter Nirvana (extinction). This should correspond to the four doors: Abhidharma (collection of philosophical treatises) is the door of existence, the Satyasiddhi Śāstra is the door of emptiness, the Kunlun is the door of both existence and non-existence, and Nāthaka Kātyāyana is the door of neither existence nor non-existence. The latter two doors cannot liberate people. The Mahāyāna-śāstra indicates and points this out. The Abhidharmakośa refutes the view of the Vātsīputrīya school regarding neither emptiness nor existence, and correctly explains this meaning. The Mahāyāna-śāstra.

。引毗婆沙菩薩品行因證果。成論。無文。若論師破數人見有。不得道言見空得道。若作此語互是互非。通論兩見。見有隻是常見。見無只是斷見。斷常二見。豈不相破。故龍樹云若不得般若方便入毗曇。墮有中。若入無墮空中。皆不得道。若不用四悉檀對緣不同。或用世界入理。故云見有得道也。大論云。色若粗若細。總而觀之。無常無我即發真得生。空有門入道也。粗是事觀細是理觀。但得生不得法者。如經云當起法想。但有五陰空法用。為人悉檀破有顯空。菩薩隨根機有益者。宜聞有門得道。今宜聞空門入道。是故破有明空。故兩菩薩作二論伸三藏中空有二門。前後雖異得道是同。故云斷見之人說一念斷。常見之人說異念斷。斷結雖異得道是一。三假入生空。五陰空是平等空。為二聖行。生空是假名空。法空是實法空是老死誰老死二俱邪見是。聲聞經中。說生法二空相。是老死生空誰老死是法空。是三藏中辯四。緣三假入空而有門終是鈍。只得生空于拙度中空門。是利故得法空共念處緣念處亦如是。示知大意細作可解。但無菩薩義唯明二十七賢聖位。若作四句此是一週說法。於三藏教中四門。修生滅四聖諦四念處竟。問何不先說大乘四念處。答經中具二義日照高山則先大。若初至鹿苑則先小。今先說小其意有十

。一為用故。如凈名。為國王長者說無常苦空等(云云)。二為破故。無砧寧得運槌。如凈名破十弟子(云云)。三為攝故。如凈名室內說身有苦而不樂於涅槃(云云)。四為會故。如大品會宗明諸法皆是摩訶衍(云云)。五為開故。如法華決了聲聞法。是諸經之王。大經云爲諸聲聞開發慧眼(云云)。六為學者。識外邪內曲。不為邪曲所誤(云云)。七為聲聞人破曲。知其失佛方便聞末世僻說。知其壞亂半滿。如有人言毗曇。見有得道。成論見空得道。道非有空見有空那得道。若從此師之說。佛小乘教有無二門便是無用。若無用者。中論那云欲聞聲。聞法中入第一義。如后兩品說個師翳佛。四枯之教今為申之(云云)。八末世禪人內證空解同未括尼犍破戒行惡食糞。裸形謂是大乘。同戒取。尼犍壞亂佛法。方便道今雙申之。九為學者令識內外孟浪之說。孟浪之行。精明榮枯法門(云云)。十為令學者內證之時。懸別邪曲門戶。小大碩異取捨得宜不謬。持瓦礫謂琉璃珠。為此十意須說四枯觀也。私記者雜錄聲聞念處。苦諦為首。緣覺集諦為首。菩薩道諦為首。通菩薩滅諦為首。別菩薩界外道諦為首。圓菩薩界外滅諦為首。又聲聞總相觀。緣覺別相觀。菩薩總別雙觀。通別界內外次第觀。圓界內外圓觀。又聲聞因成假觀

【現代漢語翻譯】現代漢語譯本一是爲了應用。例如《維摩詰經》（凈名）為國王、長者宣說無常、苦、空等（此處省略）。二是爲了破斥。沒有砧板，怎麼能揮動鐵錘？例如《維摩詰經》破斥十大弟子（此處省略）。三是爲了攝受。例如《維摩詰經》室內宣說身體有苦，但不樂於涅槃（此處省略）。四是爲了會通。例如《大品般若經》會通宗旨，闡明諸法都是摩訶衍（大乘）（此處省略）。五是爲了開顯。例如《法華經》決斷了聲聞法，是諸經之王。《大般涅槃經》說為諸聲聞開發慧眼（此處省略）。六是爲了讓學者認識外道的邪說和內心的邪曲，不被邪說和邪曲所迷惑（此處省略）。七是爲了聲聞人破除邪曲，讓他們知道自己喪失了佛陀的方便法門，聽信末世的偏頗之說，知道他們破壞了半教和滿教。例如有人說毗曇宗（Abhidharma），認為見有才能得道；成實宗（Satyasiddhi）認為見空才能得道。道既不是有也不是空，見有見空怎麼能得道？如果按照這些宗派的說法，佛陀的小乘教義中的有門和空門就變得沒有用了。如果說沒有用，那麼《中論》為什麼說『想要聽聞佛的聲音，必須在聽聞佛法中進入第一義諦』？就像後面兩品所說的，這些宗派矇蔽了佛陀，四枯之教現在要重新闡明（此處省略）。八是末世的禪人，內心證悟空解，如同沒有戒律的尼犍子（Nigantha）（耆那教苦行者）破戒作惡，吃糞便，裸體，卻自認為是『大乘』，如同戒禁取見。尼犍子破壞佛法，現在要同時闡明方便道。九是爲了讓學者認識內外粗疏孟浪的言論和行為，精通榮盛和枯萎的法門（此處省略）。十是爲了讓學者在內心證悟的時候，能夠分辨邪正門戶，大小差異，取捨適宜，不至於錯誤地把瓦礫當成琉璃寶珠。爲了這十個目的，必須宣說四枯觀。私記中雜錄：聲聞以念處中的苦諦為首，緣覺以集諦為首，菩薩以道諦為首，通教菩薩以滅諦為首，別教菩薩以界外道諦為首，圓教菩薩以界外滅諦為首。又，聲聞修習總相觀，緣覺修習別相觀，菩薩修習總相觀和別相觀，通教菩薩修習界內外的次第觀，圓教菩薩修習界內外的圓融觀。又，聲聞修習因成假觀。

【English Translation】 English version Firstly, it is for application. For example, in the 『Vimalakirti Sutra』 (Jingming), the impermanence, suffering, emptiness, etc., are explained to kings and elders (omitted here). Secondly, it is for refutation. Without an anvil, how can one wield a hammer? For example, the 『Vimalakirti Sutra』 refutes the ten great disciples (omitted here). Thirdly, it is for embracing. For example, in the 『Vimalakirti Sutra』, it is said within the room that the body has suffering, but one does not delight in Nirvana (omitted here). Fourthly, it is for harmonization. For example, the 『Mahaprajnaparamita Sutra』 (Dapin) harmonizes the tenets, clarifying that all dharmas are Mahayana (omitted here). Fifthly, it is for revelation. For example, the 『Lotus Sutra』 decisively clarifies the Sravaka Dharma and is the king of all sutras. The 『Mahaparinirvana Sutra』 says that it develops the wisdom eyes for all Sravakas (omitted here). Sixthly, it is for scholars to recognize external heresies and internal crookedness, so as not to be misled by heresies and crookedness (omitted here). Seventhly, it is to break the crookedness of Sravakas, so that they know that they have lost the Buddha's expedient means, listen to the biased sayings of the degenerate age, and know that they have destroyed the partial and complete teachings. For example, some say that the Abhidharma (Pitan) school believes that one can attain the Way by seeing existence; the Satyasiddhi (Chengshi) school believes that one can attain the Way by seeing emptiness. The Way is neither existence nor emptiness, so how can one attain the Way by seeing existence or emptiness? According to these schools, the doors of existence and emptiness in the Buddha's Hinayana teachings become useless. If they are useless, then why does the 『Madhyamaka-karika』 (Zhonglun) say, 『If one wants to hear the Buddha's voice, one must enter the first principle through hearing the Dharma』? As the following two chapters say, these schools obscure the Buddha, and the four withered teachings must now be re-explained (omitted here). Eighthly, the Chan practitioners of the degenerate age inwardly realize emptiness, like the unprincipled Nigantha (Jain ascetic) (Niganzi) who breaks precepts, does evil, eats feces, and is naked, yet considers himself 『Mahayana』, like clinging to precepts. The Nigantha destroys the Buddha Dharma, and the expedient path must now be explained simultaneously. Ninthly, it is for scholars to recognize the careless and reckless words and deeds inside and outside, and to be proficient in the Dharma doors of prosperity and decline (omitted here). Tenthly, it is for scholars to be able to distinguish between correct and incorrect paths, the differences between small and large, and to choose appropriately without mistaking rubble for lapis lazuli when they realize enlightenment inwardly. For these ten purposes, the Four Withered Contemplations must be explained. The private notes record: Sravakas take the Truth of Suffering in the Four Foundations of Mindfulness as the head, Pratyekabuddhas take the Truth of Accumulation as the head, Bodhisattvas take the Truth of the Path as the head, Common Bodhisattvas take the Truth of Cessation as the head, Separate Bodhisattvas take the Truth of the Path outside the realm as the head, and Perfect Bodhisattvas take the Truth of Cessation outside the realm as the head. Also, Sravakas practice the general characteristic contemplation, Pratyekabuddhas practice the specific characteristic contemplation, Bodhisattvas practice both general and specific characteristic contemplation, Common Bodhisattvas practice the sequential contemplation within and outside the realm, and Perfect Bodhisattvas practice the perfect and harmonious contemplation within and outside the realm. Also, Sravakas practice the contemplation of the provisionality of causes.

為首。緣覺相續假為首。菩薩相待假為首。問道品六度何者為正。答大經云。一地至十地。名智慧莊嚴。六度波羅蜜。名福德莊嚴。法華明五品。一念隨喜為正。兼行六度為助道。凈名。道品善知識六度為等侶。凡三經皆以六度為助道。大論云。三十七品為正道。三解脫助開門乃至不凈。助破貪。勝處助緣中。不自在。十一切處助緣中。不廣普無量心。助福德。並助開門法。問道品是有漏是無漏。答大論對位。各有差降。或有漏無漏(云云)。成論。明念處不退數人。明暖法退為闡提。頂退為五逆。成論。明念處伏惑成假名空數人但是聞慧。今明若通說從初至后皆是道品逐勝分品節級受名(云云)。大論。云初從師受前用念持名念處。四種精進名正勤。四種定生名如意足。五善根生名五根。五煩惱破名五力。分別道用名七覺。安隱道中行名八正道。此乃勝者受名皆通念處。位只是有漏耳。故論云。八正道中行初。得善有漏五陰。名為暖法。若不許四念處通至八道。亦不得八道通四念處。故婆沙云。若八正在七覺前。決定是無漏。若八正在七覺后。亦有漏亦無漏。此通修語耳。若八正是見道位。判在前七覺在後是證道位(云云)。

四念處卷第一大正藏第 46 冊 No. 1918 四念處

四念

【現代漢語翻譯】現代漢語譯本：以什麼為首？緣覺的相續假觀為首，菩薩的相待假觀為首。問：在道品中，六度（佈施、持戒、忍辱、精進、禪定、智慧）哪一個才是正道？答：《大般若經》說，從初地到十地，名為智慧莊嚴；六度波羅蜜，名為福德莊嚴。《法華經》闡明五品弟子，其中一念隨喜功德為正行，兼修六度為輔助。《維摩詰經》說，道品是善知識，六度是同伴。這三部經都以六度為助道。《大智度論》說，三十七道品為正道，三解脫門輔助開啟智慧之門，乃至修不凈觀輔助破除貪慾，勝處輔助在禪定中獲得自在，十一切處輔助在禪定中獲得廣大普遍，無量心輔助增長福德，這些都輔助開啟智慧之門。問：道品是有漏法還是無漏法？答：《大智度論》根據不同修行階段，各有差別。或者是有漏，或者是無漏。成實論認為，修習四念處不會退轉的人，如果修暖法退失，會成為闡提（斷善根的人）；如果修頂法退失，會犯五逆罪。成實論認為，修習四念處只是伏住煩惱，成就假名空觀的人，只是聞慧。現在如果通盤來說，從初到后都是道品，根據修行的程度和階段來接受不同的名稱。大智度論說，最初從師父那裡接受教導，先用念來持名，這叫念處；四種精進叫正勤；四種禪定生起叫如意足；五種善根生起叫五根；五種煩惱破除叫五力；分別道之功用叫七覺支；在安穩的道中行走叫八正道。這是修行勝者接受的名稱，都通於念處。但這些位階只是有漏法。所以論中說，在八正道中行走，最初得到善的有漏五陰，名為暖法。如果不允許四念處通於八正道，也不得允許八正道通於四念處。所以《婆沙論》說，如果八正道在七覺支之前，決定是無漏法；如果八正道在七覺支之後，既可以是有漏法，也可以是無漏法。這是通於修行的說法。如果八正道是見道位，那麼判在前，七覺支在後，是證道位。

《四念處卷第一》大正藏第46冊 No. 1918 《四念處》

四念處

【English Translation】 English version: What is the foremost? The successive provisional view of Pratyekabuddhas (those enlightened for themselves) is the foremost. The relative provisional view of Bodhisattvas (enlightenment beings) is the foremost. Question: Among the limbs of enlightenment, which of the Six Perfections (ṣaṭ-pāramitā: generosity, morality, patience, vigor, meditation, and wisdom) is the correct path? Answer: The Mahaprajnaparamita Sutra states that the stages from the first Bhumi (ground) to the tenth Bhumi are called the adornment of wisdom; the Six Perfections are called the adornment of merit. The Lotus Sutra clarifies the five grades of disciples, among which a single thought of rejoicing is the correct practice, while concurrently practicing the Six Perfections is an auxiliary path. The Vimalakirti Sutra states that the limbs of enlightenment are good friends, and the Six Perfections are companions. All three sutras consider the Six Perfections as an auxiliary path. The Mahaprajnaparamita Sastra states that the thirty-seven limbs of enlightenment are the correct path, the three doors of liberation (emptiness, signlessness, and wishlessness) assist in opening the door of wisdom, and even contemplating impurity assists in breaking attachment. The superior abodes (the eight stages of meditation) assist in attaining freedom in meditation, the ten all-encompassing spheres (meditative states) assist in attaining vast universality in meditation, and immeasurable loving-kindness assists in increasing merit. These all assist in opening the door of wisdom. Question: Are the limbs of enlightenment with outflows (saasrava) or without outflows (anaasrava)? Answer: The Mahaprajnaparamita Sastra differentiates based on different stages of practice. They can be either with or without outflows. The Tattvasiddhi Sastra states that those who cultivate the Four Foundations of Mindfulness (smṛtyupasthāna) without regressing, if they regress from the stage of warmth (uṣmagata), they become icchantikas (those who have cut off their roots of goodness); if they regress from the stage of summit (mūrdhan), they commit the five heinous crimes. The Tattvasiddhi Sastra states that those who cultivate the Four Foundations of Mindfulness and merely subdue afflictions, achieving provisional emptiness, only possess learning-wisdom (śruta-mayī prajñā). Now, if we speak comprehensively, from beginning to end, all are limbs of enlightenment, receiving different names based on the degree and stage of practice. The Mahaprajnaparamita Sastra states that initially, one receives teachings from a teacher and first uses mindfulness to hold the name, which is called the Foundation of Mindfulness; the four right exertions (samyak-pradhāna) are called right diligence; the four bases of psychic power (ṛddhi-pāda) are called fulfillment of will; the five roots (indriya) arising are called the five roots; the five powers (bala) of overcoming afflictions are called the five powers; distinguishing the function of the path is called the seven factors of enlightenment (sapta-bodhyaṅga); walking in the peaceful path is called the eightfold noble path (ārya-aṣṭāṅga-mārga). These are the names received by those who are superior in practice, all encompassing the Foundation of Mindfulness. However, these stages are only with outflows. Therefore, the treatise states that walking in the eightfold noble path, initially obtaining the good, with-outflow five aggregates (skandha), is called the stage of warmth. If it is not allowed that the Four Foundations of Mindfulness encompass the eightfold path, then it is also not allowed that the eightfold path encompasses the Four Foundations of Mindfulness. Therefore, the Vibhasa states that if the eightfold path is before the seven factors of enlightenment, it is definitely without outflows; if the eightfold path is after the seven factors of enlightenment, it can be either with or without outflows. This is a general statement about practice. If the eightfold path is the stage of the path of seeing (darśana-mārga), then it is judged to be before, and the seven factors of enlightenment are after, which is the stage of the path of cultivation (bhāvanā-mārga).

處卷第二

隋天臺山修禪寺智者大師說

門人章安灌頂記

分章為三。大意。停心。念處。大意者。前性共緣只見生滅之理。發真斷結乃至極果。猶是四枯拙度。今無生四聖諦即事而真。粗細等觀皆如幻化。四榮巧度。大經云。聲聞有苦有苦諦。菩薩解苦無苦。而有真諦。大品云。欲得聲聞。欲得緣覺。欲得菩薩。皆當學般若。故名通教四念處也。通義有八。謂理教智斷行位因果。理通者。同緣即色是空故。教通者。同稟無生之說故。智通者。諸法不生般若生故。斷通者。須陀洹若斷同是無生法忍故。行通者。同乘摩訶衍乘故。位通者。同是干慧地乃至佛地故。因通者。同學般若波羅蜜故。果通者。同到薩婆若故。三人八義不殊。故名通也。複次通有三義。一因果皆通。二因通果不通。三通別通圓。因果俱通者。如上八通說。近通偏真四枯拙度。因通果不通者。乃是別果來接。通因得見佛性成四榮雙樹。通別通圓者。別圓因果皆與通異。藉通開導得入別圓因。成非枯非榮雙樹之果也。若通因果。正是小大半滿。分門亦是析體拙巧。聲聞藏。菩薩藏。羊鹿異路。何者三藏未斷惑。猶是凡夫住下忍位伏見思惑以誓願。乘五通住生死化眾生。二乘斷正使拙度保涅槃。不能前進。故從此分門。若三人同以無

【現代漢語翻譯】現代漢語譯本處卷第二

隋天臺山修禪寺智者大師說

門人章安灌頂記

分章為三：大意、停心、念處。大意是：之前的性共緣只見到生滅的道理，發起真智斷除煩惱乃至證得最高的果位，仍然是四種枯燥笨拙的度化方式。現在所說的無生四聖諦，是即事而真，粗細等觀都如幻化，是四種榮盛巧妙的度化方式。《大經》說：『聲聞有苦有苦諦，菩薩瞭解苦而無苦，而有真諦。』《大品般若經》說：『想要得到聲聞果位，想要得到緣覺果位，想要得到菩薩果位，都應當學習般若。』所以稱為通教四念處。通義有八種，即理通、教通、智通、斷通、行通、位通、因通、果通。理通是指：共同體悟即色是空。教通是指：共同稟受無生的說法。智通是指：諸法不生，般若生起。斷通是指：須陀洹（Srotapanna，入流果）所斷的煩惱，同樣是無生法忍。行通是指：共同乘坐摩訶衍（Mahayana，大乘）之車。位通是指：同是干慧地乃至佛地。因通是指：共同學習般若波羅蜜（Prajnaparamita，般若波羅蜜多）。果通是指：共同到達薩婆若（Sarvajna，一切智）。聲聞、緣覺、菩薩三人，這八種意義沒有差別，所以稱為通教。

再次，通有三種意義：一是因果皆通，二是因通果不通，三是通別通圓。因果俱通，如上面八通所說，接近通於偏真，是四種枯燥笨拙的度化方式。因通果不通，是指別教的果位來接引，通教的因可以見到佛性，成就四榮雙樹。通別通圓，是指別教和圓教的因果都與通教不同，藉助通教的開導，得以進入別教和圓教的因，成就非枯非榮雙樹之果。如果執著于通教的因果，正是小乘、大乘、半教、滿教的區別。分門別類也是析法、體法、拙巧的區別。聲聞藏、菩薩藏，羊車、鹿車道路不同，哪種三藏未斷惑？仍然是凡夫，住在下忍位，以誓願伏住見思惑，乘坐五通，住在生死中化度眾生。二乘斷除正使，是笨拙的度化方式，保守涅槃，不能前進，所以從此分門。如果三人共同以無生

【English Translation】 English version Chapter 2

Said by Great Master Zhiyi of Tiantai Mountain Chan Temple, Sui Dynasty

Recorded by his disciple, Zhang'an Guanding

This chapter is divided into three parts: the main idea, stopping the mind, and the four foundations of mindfulness. The main idea is that the previous understanding of nature and conditions only saw the principle of arising and ceasing. Even attaining true wisdom, cutting off afflictions, and reaching the ultimate fruit are still four kinds of dry and clumsy means of deliverance. Now, the Four Noble Truths of non-arising are true in themselves. Coarse and subtle contemplations are all like illusions, which are four kinds of flourishing and skillful means of deliverance. The Mahayana Sutra says, 'The sravakas (hearers) have suffering and the truth of suffering, while the bodhisattvas understand suffering without suffering, and have the truth of reality.' The Prajnaparamita Sutra says, 'If you want to attain the fruit of a sravaka, if you want to attain the fruit of a pratyekabuddha (solitary realizer), if you want to attain the fruit of a bodhisattva, you should all study prajna (wisdom).' Therefore, it is called the Four Foundations of Mindfulness of the Common Teaching. There are eight aspects of the common meaning: principle, teaching, wisdom, cutting off, practice, position, cause, and effect. The commonality of principle means that they commonly realize that form is emptiness. The commonality of teaching means that they commonly receive the teaching of non-arising. The commonality of wisdom means that when all dharmas do not arise, prajna arises. The commonality of cutting off means that the afflictions cut off by a srotapanna (stream-enterer) are also the forbearance of the non-arising dharma. The commonality of practice means that they commonly ride the Mahayana (Great Vehicle). The commonality of position means that they are all at the stage of dry wisdom up to the stage of Buddhahood. The commonality of cause means that they commonly study Prajnaparamita (Perfection of Wisdom). The commonality of effect means that they commonly reach Sarvajna (all-knowing wisdom). These three types of practitioners (sravakas, pratyekabuddhas, bodhisattvas) do not differ in these eight aspects, so it is called the Common Teaching.

Furthermore, 'common' has three meanings: first, cause and effect are both common; second, cause is common but effect is not; and third, common, distinct, and perfect are all common. Cause and effect are both common, as described in the eight commonalities above, which is close to being common with partial truth, and are four kinds of dry and clumsy means of deliverance. Cause is common but effect is not, which means that the effect of the Distinct Teaching comes to receive, and the cause of the Common Teaching can see the Buddha-nature and achieve the four flourishing twin trees. Common, distinct, and perfect are all common, which means that the causes and effects of the Distinct and Perfect Teachings are different from the Common Teaching. Through the guidance of the Common Teaching, one can enter the causes of the Distinct and Perfect Teachings and achieve the fruit of non-dry and non-flourishing twin trees. If one clings to the causes and effects of the Common Teaching, it is precisely the distinction between the Small Vehicle, the Great Vehicle, the half teaching, and the full teaching. Classifying and distinguishing is also the difference between analyzing the dharma, embodying the dharma, clumsiness, and skillfulness. The sravaka pitaka (hearer's collection), the bodhisattva pitaka (bodhisattva's collection), the sheep cart, and the deer cart have different paths. Which of the three pitakas has not cut off afflictions? They are still ordinary people, dwelling in the position of lower forbearance, subduing the views and thoughts afflictions with vows, riding the five supernatural powers, dwelling in birth and death to transform sentient beings. The two vehicles (sravakas and pratyekabuddhas) cut off the fundamental defilements, which is a clumsy means of deliverance, preserving nirvana and unable to advance, so they are separated from this point. If the three types of practitioners commonly use non-arising

言說道。斷煩惱者是滿字。摩訶衍門多所含容。即開為三。一通二別三圓。體諸法如幻化不生不滅。不斷而斷三人通位。從干慧性地。為伏道見地。至七地斷正盡。緣覺根利能侵習。位齊八地。若菩薩斷正盡。留習扶誓受生死化眾生。八地九地斷塵沙無知。學道種智。此即通教通三乘人意也。若通別者。初因通門得入十住。斷界內惑盡。十行斷界外塵沙。學道種智。十回向學中道。十地破無明見佛性。是為通於別意也。通圓意者。初因通門入十信。斷界內惑。任運自盡登住見佛性。斷無明。十行十回向。並斷別惑。此通圓意也。故知大乘斷伏永異小乘如習。應中有菩薩從初發心與薩婆若相應。是聲聞一切智通通教意。若菩薩從初發心遊戲神通。凈佛國土成就眾生者。通別意也。若從初發心即坐道場。轉法輪度眾生。是菩薩為如佛。通圓意故。大論舉三人諭。謂步馬神通。馬雖勝步不及神通。一念即至。譬圓教力大不妨余也。又大論明燈炷云。干慧為初炎。佛地為后炎。此即通家名干慧。非斷道。而為初炎者。乃是論主申含容引外人作此解。乃以相似燈炷為初炎耳。若言二地是菩薩斷道者。此取性地為斷道。至六地與羅漢齊。或取八人地。是斷道此以三地為斷道。七地齊羅漢。而今不取二地三地。乃取干慧者。故知是通

三人之初。以似道為初炎耳。復有人言。歡喜為初炎。佛地為后炎。此約別教斷道為初炎。別家初地見常住理斷無明。見中道故名歡喜。是初炎。復有人言。初住為初炎。佛地為后炎。是圓教意。初住見中性圓斷一品無明。故初住為初炎。此是通教通別通圓之義。通教四門者。大論云。一切實一切不實。一切亦實亦不實。一切非實非不實。為向道人說。聞即得悟。皆名第一義悉檀(云云)。中論觀法品。又作四句證諸法實相。三人共得即其例也。若幻化有門則通五人。四門門門有五人。是則二十人。三藏雖四多用有門。通多用空門。別多用亦空亦有門。圓多用非空非有門。天親雖說別圓。多明別階級。龍樹雖明幻化影像十諭諭之。有不離無。無不失有。非有非無。不思議之理教也。問若爾三藏亦有三人同入。何不名通。通亦有三人之殊。何不名別。答三藏三人。一人不入故不名通。通雖三人而皆入但空。不得稱別(云云)。問通是滿字門。而稱通者何故停灰斷耶。答譬如朱雀臺門。雖通貴庶有停私室者。有至府省者。有見天顏者。如前所釋通。通通別通圓。此義可知。又譬如因心有眠有夢。夢諭于空。眠諭于假。心諭于中。聲聞觀四諦無生。如幻如化以入空。緣覺觀十二緣無生。如幻化以入空。菩薩觀六度無生。如幻

【現代漢語翻譯】現代漢語譯本：三人之初，以似道為初炎。還有人說，歡喜地（初地菩薩的境界，證得真如，生大歡喜）為初炎，佛地（佛的境界）為后炎。這是從別教（藏、通、別、圓四教之一，次第修行的教法）斷道的角度來說的。別教的初地菩薩見到常住之理，斷除無明，見到中道，所以名為歡喜地，是初炎。還有人說，初住（圓教菩薩的果位，破一品無明，證一分三德）為初炎，佛地為后炎。這是圓教（藏、通、別、圓四教之一，圓融無礙的教法）的觀點。初住菩薩見到中性，圓滿斷除一品無明，所以初住為初炎。這是通教（藏、通、別、圓四教之一，三乘共修的教法）通別通圓的含義。通教的四門，大智度論中說：『一切實，一切不實，一切亦實亦不實，一切非實非不實。』這是為引導修行人而說的，聽聞后就能開悟，都名為第一義悉檀（四悉檀之一，以真理引導眾生）。中論觀法品中，也用四句來證明諸法實相。三人共同證得就是這個例子。如果用幻化有門，則可以通達五人。四門每一門都有五人，那就是二十人。三藏教（聲聞藏、菩薩藏、佛藏）雖然有四門，但多用有門。通教多用空門。別教多用亦空亦有門。圓教多用非空非有門。天親菩薩雖然說別教和圓教，但多說明別教的階級。龍樹菩薩雖然說明幻化影像，用十個比喻來比喻，有不離無，無不失有，非有非無，這是不可思議的真理教法。問：如果這樣，三藏教也有三人一同進入的情況，為什麼不稱為通教？通教也有三人不同的情況，為什麼不稱為別教？答：三藏教的三人，有一人不能進入，所以不稱為通教。通教雖然有三人，但都進入空性，不能稱為別教。問：通教是滿字門，但為什麼稱為通教是停灰斷呢？答：譬如朱雀臺門，雖然通達貴賤，但有停留在私室的，有到達府省的，有見到天顏的。如前面所解釋的通通、通別、通圓，這個含義可以理解。又譬如因心有睡眠有夢，夢比喻于空，睡眠比喻于假，心比喻于中。聲聞觀四諦無生，如幻如化而入空。緣覺觀十二因緣無生，如幻化而入空。菩薩觀六度無生，如幻化。

【English Translation】 English version: The beginning of the three people, with Sidao as the initial flame. Someone else said that Joyful Ground (the state of the first Bhumi Bodhisattva, attaining Suchness and generating great joy) is the initial flame, and Buddhahood (the state of the Buddha) is the final flame. This is from the perspective of the Separate Teaching (one of the four teachings: Tripitaka, Shared, Distinct, and Perfect, a teaching of gradual cultivation) severing the path. The first Bhumi Bodhisattva of the Separate Teaching sees the principle of permanence, cuts off ignorance, and sees the Middle Way, so it is called the Joyful Ground, which is the initial flame. Someone else said that the Initial Abode (the position of the Perfect Teaching Bodhisattva, breaking one grade of ignorance and realizing one part of the three virtues) is the initial flame, and Buddhahood is the final flame. This is the view of the Perfect Teaching (one of the four teachings: Tripitaka, Shared, Distinct, and Perfect, a teaching of perfect and unobstructed). The Initial Abode Bodhisattva sees the middle nature and completely cuts off one grade of ignorance, so the Initial Abode is the initial flame. This is the meaning of the Shared Teaching (one of the four teachings: Tripitaka, Shared, Distinct, and Perfect, a teaching shared by the three vehicles) sharing with the Distinct and sharing with the Perfect. The four gates of the Shared Teaching, the Mahaprajnaparamita Shastra says: 'Everything is real, everything is unreal, everything is both real and unreal, everything is neither real nor unreal.' This is said to guide practitioners, and upon hearing it, they can attain enlightenment, all of which are called the First Meaning Siddhantha (one of the four siddhanthas, guiding sentient beings with truth). In the Chapter on Contemplating Dharmas in the Madhyamaka Shastra, four sentences are also used to prove the real aspect of all dharmas. The example is that three people jointly attain this. If the gate of illusory transformation is used, it can penetrate to five people. Each of the four gates has five people, which is twenty people. Although the Tripitaka Teaching (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) has four gates, it mostly uses the gate of existence. The Shared Teaching mostly uses the gate of emptiness. The Distinct Teaching mostly uses the gate of both emptiness and existence. The Perfect Teaching mostly uses the gate of neither emptiness nor existence. Although Bodhisattva Vasubandhu speaks of the Distinct and Perfect Teachings, he mostly explains the stages of the Distinct Teaching. Although Bodhisattva Nagarjuna explains illusory transformation and images, using ten metaphors to illustrate, existence does not depart from non-existence, non-existence does not lose existence, neither existence nor non-existence, this is the teaching of the inconceivable truth. Question: If so, the Tripitaka Teaching also has the situation of three people entering together, why is it not called the Shared Teaching? The Shared Teaching also has the different situations of three people, why is it not called the Distinct Teaching? Answer: The three people of the Tripitaka Teaching, one person cannot enter, so it is not called the Shared Teaching. Although there are three people in the Shared Teaching, they all enter emptiness, so it cannot be called the Distinct Teaching. Question: The Shared Teaching is the gate of full words, but why is it said that the Shared Teaching is the cessation of ashes and severance? Answer: For example, the Vermilion Bird Terrace gate, although it penetrates the noble and the lowly, there are those who stay in private rooms, those who reach the government offices, and those who see the face of the heavens. As explained earlier, the Shared-Shared, Shared-Distinct, and Shared-Perfect, the meaning of this can be understood. Also, for example, because of the mind, there is sleep and there is dream, dream is likened to emptiness, sleep is likened to falsity, and the mind is likened to the middle. Sravakas contemplate the non-origination of the Four Noble Truths, like illusion and transformation, and enter emptiness. Pratyekabuddhas contemplate the non-origination of the Twelve Links of Dependent Origination, like illusion and transformation, and enter emptiness. Bodhisattvas contemplate the non-origination of the Six Paramitas, like illusion and transformation.

化以入空。不深見假中。故同住灰斷。若能尋夢得眠。尋眠得心。非但見空亦見不空。亦見非空非不空。釋大意竟。二五停心者。名數同前。云何有異。魚目明珠質同。理別曲直。體析巧拙。料簡已如前。大經明果報五陰。已受想行識。亦是一法。凡夫為苦為惱。二乘緣不凈無常出生死。菩薩觀陰即是于真更無別理。如薄福者睹金成蛇。為之所害福人見寶得而用之。苦諦既然三諦亦爾。眾生不知。沒在於苦造二十五有。輪環宛轉無解脫期。菩薩為此而起大悲發弘誓願。拔苦與樂雖發誓愿。所度如度虛空。雖誓斷如空共鬥。雖安如空種樹。雖滅實無得度。觀一切無所有。無所有故空。空故不生。不生故不滅。畢竟清凈。行者雖作此觀。其心浮逸如犬逐塊。若欲攝散睡眠昏熟如鼉得暖。當知不修停心。心不得住。雖作此解是直作善。如有眼無足不得入池。若善用四悉檀。修五停心者。即得住觀。如密室無風照物得了。當知阿那波那。三世佛入道初門。又云。亦為甘露門。光明雲。即開甘露門入處食等(云云)。既信解已當修五停。謂阿那波那等(云云)。覺觀多者當觀入息。不生出息不滅。不生不滅。息即是空。無能觀所觀。皆不可得。不可得即真。真即心停也。多貪慾者當觀。貪慾非垢無貪慾。非凈非垢故不生。非凈故

【現代漢語翻譯】現代漢語譯本：用空觀來化解（煩惱），卻不能深入地理解假有和中道，所以（他們的境界）和那些安住于灰身滅智的人一樣，斷滅了一切（生機）。如果能夠像尋夢一樣找到睡眠的根源，像尋找睡眠一樣找到心的本源，那麼不僅能見到空性，也能見到不空，也能見到非空非不空。（這是）解釋大意的結束。二五停心（two sets of five methods of calming the mind）的名稱和前面相同，但有什麼不同呢？就像魚眼和明珠，材質相同，但道理卻有曲直之分；又像對事物的分析，有巧妙和笨拙的區別。這些內容在前面已經簡要地討論過了。《大經》（涅槃經）闡明了果報五陰（five aggregates of existence）：已受、想、行、識，也是同一法性。凡夫認為這是痛苦和煩惱的根源，二乘（聲聞和緣覺）通過觀不凈和無常來脫離生死，菩薩則觀五陰即是真如，沒有其他的道理。就像沒有福報的人看到金子變成蛇，反而被它所傷害；有福報的人看到寶藏，得到它並加以利用。苦諦（suffering）是這樣，集諦（accumulation）、滅諦（cessation）、道諦（path）也是如此。眾生不明白這個道理，沉沒在痛苦之中，造作二十五有（twenty-five realms of existence），像車輪一樣循環往復，沒有解脫的期限。菩薩因此而生起大悲心，發起宏大的誓願，要拔除眾生的痛苦，給予他們快樂。雖然發了誓願，但所度化的眾生就像度化虛空一樣，雖然發誓要斷除煩惱，就像和虛空搏鬥一樣，雖然想要安立眾生，就像在虛空中種樹一樣，雖然（看起來）滅度了，實際上並沒有真正得到度化。觀一切法都是無所有的，因為無所有所以是空，因為空所以不生，因為不生所以不滅，最終達到清凈。修行者雖然這樣觀想，但他的心仍然浮躁散亂，就像狗追逐土塊一樣。如果想要收攝散亂的心，但卻昏昏欲睡，就像揚子鱷得到溫暖一樣。應當知道，不修習停心，心就無法安住。雖然這樣理解，也只是在行善而已，就像有眼睛卻沒有腳，無法進入池塘一樣。如果善於運用四悉檀（four kinds of explanations），修習五停心，就能安住于觀想，就像在密室裡沒有風，照亮物體一樣。應當知道，阿那波那（ānāpāna, breath counting）是三世諸佛進入佛道的最初法門。又說，也是甘露門。光明雲，即開啟甘露門，進入飲食等。（云云）。既然已經信解了，就應當修習五停心，即阿那波那等。（云云）。覺觀（initial and sustained application of thought）多的人，應當觀察入息不生，出息不滅，不生不滅，氣息即是空性，沒有能觀和所觀，都是不可得的，不可得即是真如，真如即是心停（cessation of mind）。貪慾多的人，應當觀察，貪慾不是垢染，沒有貪慾也不是清凈，因為非垢染所以不生，因為非清凈所以不滅。

【English Translation】 English version: Using emptiness to dissolve (afflictions), but not deeply seeing the provisional and the middle way, therefore (their state) is the same as those who dwell in the annihilation of body and mind, cutting off all (vitality). If one can find the source of sleep like searching for a dream, and find the source of the mind like searching for sleep, then not only can one see emptiness, but also see non-emptiness, and also see neither emptiness nor non-emptiness. (This is) the end of explaining the general meaning. The names of the two sets of five methods of calming the mind are the same as before, but what is the difference? It's like a fish eye and a bright pearl, the material is the same, but the principles have right and wrong. It's also like the analysis of things, there are skillful and clumsy differences. These contents have been briefly discussed before. The Mahāparinirvāṇa Sūtra clarifies the five aggregates of existence as karmic retribution: feeling, perception, volition, and consciousness, are also the same Dharma nature. Ordinary people consider this to be the source of suffering and affliction, the two vehicles (Śrāvakas and Pratyekabuddhas) escape from birth and death by contemplating impurity and impermanence, Bodhisattvas contemplate the five aggregates as Suchness, there is no other principle. It's like a person without merit seeing gold turn into a snake, and being harmed by it; a person with merit sees a treasure, obtains it and uses it. The truth of suffering is like this, so are the truths of accumulation, cessation, and the path. Sentient beings do not understand this principle, they are submerged in suffering, creating the twenty-five realms of existence, cycling like a wheel, with no end to liberation. Bodhisattvas therefore arise with great compassion, and make great vows to remove the suffering of sentient beings and give them happiness. Although vows are made, the sentient beings that are liberated are like liberating empty space, although vows are made to cut off afflictions, it's like fighting with empty space, although one wants to establish sentient beings, it's like planting trees in empty space, although (it seems) that they are extinguished, in reality they are not truly liberated. Contemplate that all dharmas are without ownership, because of no ownership, therefore it is emptiness, because of emptiness, therefore it is not born, because it is not born, therefore it does not perish, ultimately reaching purity. Although practitioners contemplate in this way, their minds are still restless and scattered, like a dog chasing a clod of earth. If one wants to gather the scattered mind, but becomes drowsy, like an alligator getting warm. One should know that without cultivating the cessation of mind, the mind cannot abide. Although this is understood, it is only doing good, like having eyes but no feet, unable to enter the pond. If one is good at using the four siddhāntas (four kinds of explanations), and cultivates the five methods of calming the mind, then one can abide in contemplation, like in a sealed room without wind, illuminating objects. One should know that ānāpāna (breath counting) is the initial gateway for the Buddhas of the three times to enter the path. It is also said to be the gate of nectar. The Light Cloud says, that is, opening the gate of nectar, entering food, etc. (etc.). Since one has already believed and understood, one should cultivate the five methods of calming the mind, that is, ānāpāna, etc. (etc.). Those who have many initial and sustained applications of thought should observe that the in-breath does not arise, the out-breath does not perish, not arising and not perishing, the breath is emptiness, there is no observer and no observed, all are unattainable, unattainable is Suchness, Suchness is the cessation of mind. Those who have much greed should observe that greed is not defilement, without greed is not purity, because it is not defilement, therefore it does not arise, because it is not purity, therefore it does not perish.

不滅。不生不滅故即空。空即真真故心停。多瞋恚者。當觀于慈。慈恚即不生亦不滅不生不滅即是空。空即真真故心停。又觀罵者是誰。誰受罵者何等是罵。罵者與諸佛等。受罵者與畢竟空等。罵法與薩婆若等。打者受打者打法亦如是。一一音聲不能見罵。眾多音聲亦不能罵。唯當自責過去煩惱多。今世瞋恚盛若不能忍。心則螫毒生死無畔。應當息之令停也。著我多者當觀其身。如屠牛四分。但見四大六種五陰。十二入十八界。何處有我。即破我見。五愚癡者。對因緣觀三世因緣。破斷常二世破果報。我一世破性。我善用五法治心。心則安住得觀無生。無生現前即破煩惱。有直有善名為初賢。大論云。觀行是智慧性。何故言三昧。答若不定心中修。此是顛倒智慧如前說狂愚之人。豈是賢聖善直之意也。作是修時。種種諸境發一陰界入境。乃至菩薩境。善當識別。去取得宜。無生正觀破之。一一皆是摩訶衍故。乃至二十種壞禪覺。十種成禪覺。皆須識知。故大經云。迦羅迦果有九分。鎮頭迦果才有一分。城中人不識食之即死。行者若明十法。即鎮頭迦。十法者。一善識無生正因緣境。如空無相無方維上下。心性亦爾。二真正發心。三止觀修習。四破愛見諸法。遍五善識通塞。愛見中。苦集為塞滅道為通。六用三十七品調

【現代漢語翻譯】現代漢語譯本不滅。不生不滅的緣故就是空。空就是真，真心因此停息。對於多嗔恨的人，應當修習慈悲觀。慈悲和嗔恨都不生不滅，不生不滅就是空。空就是真，真心因此停息。再觀察罵人的是誰，誰是受罵的人，什麼是罵？罵人者與諸佛平等，受罵者與畢竟空平等，罵法與一切智慧（薩婆若）平等。打人、受打的人、打法也是如此。一個聲音不能構成罵，眾多聲音也不能構成罵。只應當責備自己過去煩惱太多，今世嗔恨心太盛，如果不能忍耐，內心就會像被毒蝎蟄傷一樣，生死沒有盡頭。應當停止嗔恨，讓心平靜下來。對於執著于『我』的人，應當觀察自己的身體，就像屠夫分割牛一樣，只能看到四大（地、水、火、風）、六種（眼、耳、鼻、舌、身、意）、五陰（色、受、想、行、識）、十二入（六根、六塵）、十八界（六根、六塵、六識）。哪裡有『我』呢？這樣就能破除我見。對於五種愚癡的人，應當觀察因緣，觀察三世的因緣，破除斷見和常見，破除果報，破除自性。我善於用這五種方法來調伏內心，內心就能安住，就能證悟無生。無生現前，就能破除煩惱。具有正直和善良的品德，才能稱為初賢。《大智度論》中說，觀行是智慧的本性，為什麼又說是三昧（禪定）呢？回答是，如果在不定的心中修習，那就是顛倒的智慧，就像前面所說的狂愚之人，怎麼能說是賢聖善良正直的意圖呢？在這樣修習的時候，種種境界顯現，從一陰、界、入的境界，乃至菩薩的境界，都要善於識別，去除不合適的，選取合適的。用無生正觀來破除它們，因為一切都是大乘的緣故。乃至二十種壞禪覺，十種成禪覺，都必須認識瞭解。所以《大般涅槃經》中說，迦羅迦果有九分毒性，鎮頭迦果只有一分毒性，城裡人不認識，吃了就會死。修行人如果明白這十法，就是鎮頭迦。這十法是：一、善於認識無生正因緣的境界，就像虛空沒有形相，沒有方位上下，心性也是如此。二、真正發起菩提心。三、修習止觀。四、破除對愛見諸法的執著。五、善於認識通塞，在愛見中，苦集是塞，滅道是通。六、用三十七道品來調伏內心。

【English Translation】 English version Non-extinction. Because there is no birth and no extinction, it is emptiness. Emptiness is truth, therefore the mind rests. For those with much anger, one should contemplate compassion (慈, ci - loving-kindness). Compassion and anger neither arise nor cease; no arising and no ceasing is emptiness. Emptiness is truth, therefore the mind rests. Furthermore, observe who is the one who scolds, who is the one being scolded, and what is the scolding? The one who scolds is equal to all Buddhas, the one being scolded is equal to ultimate emptiness, and the act of scolding is equal to all wisdom (薩婆若, Sarvajna - all-knowingness). The one who strikes, the one being struck, and the act of striking are also the same. A single sound cannot constitute a scolding, nor can many sounds constitute a scolding. One should only blame oneself for having too many past afflictions, and for having excessive anger in this life. If one cannot endure, the mind will be stung like by a scorpion, and there will be no end to birth and death. One should cease anger and let the mind be still. For those who are attached to 'self', one should observe their own body, like a butcher dividing a cow into four parts. One can only see the four great elements (四大, four elements - earth, water, fire, wind), the six entrances (六種, six sense organs - eye, ear, nose, tongue, body, mind), the five aggregates (五陰, five skandhas - form, feeling, perception, volition, consciousness), the twelve entrances (十二入, twelve sense bases - six sense organs and six sense objects), and the eighteen realms (十八界, eighteen dhatus - six sense organs, six sense objects, and six sense consciousnesses). Where is the 'self'? Thus, one can break through the view of self. For those with the five kinds of foolishness, one should contemplate dependent origination (因緣, hetu-pratyaya - cause and condition), contemplate the dependent origination of the three times (三世, three times - past, present, future), break through the views of permanence and annihilation, break through the retribution of karma, and break through inherent nature. I am skilled in using these five methods to tame the mind, so that the mind can abide and realize no-birth (無生, anutpada - non-arising). When no-birth manifests, one can break through afflictions. Having uprightness and goodness is called the initial sage. The Mahaprajnaparamita-sastra says that contemplation is the nature of wisdom, so why is it also called samadhi (三昧, samadhi - concentration)? The answer is that if one cultivates with an unfixed mind, it is inverted wisdom, like the mad and foolish person mentioned earlier. How can it be said to be the intention of a sage who is good, upright, and virtuous? When cultivating in this way, various states will arise, from the states of one aggregate, realm, and entrance, to even the states of a Bodhisattva. One should be skilled at discerning, removing what is unsuitable, and selecting what is suitable. Use the correct view of no-birth to break through them, because everything is Mahayana. Even the twenty kinds of deteriorating meditative experiences and the ten kinds of achieving meditative experiences must be recognized and understood. Therefore, the Mahaparinirvana Sutra says that the karaka fruit has nine parts of poison, while the tintidika fruit has only one part of poison. If the people in the city do not recognize it and eat it, they will die. If a practitioner understands these ten dharmas, they are like the tintidika. These ten dharmas are: 1. Being skilled at recognizing the state of the correct cause and condition of no-birth, just like space has no form, no directions, no up and down, the nature of the mind is also like this. 2. Truly generating the Bodhi mind. 3. Cultivating cessation and contemplation. 4. Breaking through attachment to the dharmas of love and views. 5. Being skilled at recognizing obstruction and openness. In love and views, suffering and accumulation are obstruction, while cessation and the path are openness. 6. Using the thirty-seven factors of enlightenment to tame the mind.

適。七修助道開三脫門。八善識次位。九安忍。十順道法愛不生。此十法成乘即入菩薩位。得三乘道(云云)。問何等煩惱障定慧。答有人言愛生煩惱障。慧散動無知障定。復有人言百八煩惱。障定性得繩障慧。今不爾但隨偏多為障也。問通家若為明六即。答無生理即。幻化名字即。干慧地觀行即。性地相似即。八人已上為分真即。佛地為究竟即(云云)。三明四念處者。念是無生觀慧。處是所觀境。先明屬愛煩惱者。大品云。即色是空。非色滅空色性自空。空即是色色即是空。觀空無色觀色無空。能觀智境並不生不滅。智即是境境即是智。非智滅境智性自境。即生無生故名無生。非謂無有生名無生。觀內身外身內外身。一切色法。若粗若細。皆如幻化。即是約身修性念處。受心法皆是苦性。苦性即空皆如幻化。若作共念處者。亦當念空法修心。觀不凈背舍勝處一切處皆即空。是為共意。緣念處者。緣佛無生方等十二部經。乃至知眾生根性即空(云云)。云何修身性念處色。若粗若細。總而觀之。如夢如幻響化。此色緣不凈。如我此身歌羅邏時。父母二滴為緣。業煩惱為因。因緣和合生此報身。九孔常流膿囊涕唾。三十六物性相種子究竟不凈。貪愛計凈是顛倒見。若見不凈即破凈倒。中論劫初穀子不生世間現見。故劫

【現代漢語翻譯】現代漢語譯本適（shì）：七、修習助道，開啟三脫門（sān tuō mén，三種解脫之門）。八、善於識別次第位。九、安忍。十、順應道法，愛執不生。這十種法成就，就能進入菩薩位，獲得三乘道（sān shèng dào，聲聞乘、緣覺乘、菩薩乘）。問：什麼煩惱會障礙禪定和智慧？答：有人說，愛慾產生煩惱，障礙禪定；心識散亂、無知會障礙智慧。也有人說，一百零八種煩惱會障礙禪定，錯誤的知見像繩索一樣束縛，障礙智慧。現在我不這樣認為，而是認為哪種煩惱偏重，就以哪種煩惱為障礙。問：通家（tōng jiā，精通佛法之人）如何闡明六即（liù jí，六種相似的階段）？答：無生理即（wú shēng lǐ jí，本體上與佛相同）。幻化名字即（huàn huà míng zì jí，只是名字上相同）。干慧地觀行即（gān huì dì guān xíng jí，通過修行達到干慧地）。性地相似即（xìng dì xiāng sì jí，在體性上相似）。八人（bā rén，八地菩薩）以上為分真即（fēn zhēn jí，部分證得真如）。佛地為究竟即（jiū jìng jí，完全證得真如）。三明四念處（sì niàn chù，四種觀想處所）是：念是無生觀慧（wú shēng guān huì，對無生之理的觀想智慧），處是所觀境。首先闡明屬於愛慾煩惱的念處。《大品般若經》（dà pǐn bō rě jīng）說：『即色是空，不是色滅了才是空，而是色的本性本來就是空。空即是色，色即是空。觀空時沒有色，觀色時沒有空。能觀的智慧和所觀的境界都不生不滅。智慧就是境界，境界就是智慧，不是智慧滅了才有境界，而是智慧的本性就是境界。』這就是生即無生，所以稱為無生，不是說沒有生才叫無生。觀內身、外身、內外身，一切色法，無論是粗是細，都如夢幻一般。這就是通過觀身來修習性念處。受、心、法都是苦的本性，苦的本性就是空，都如夢幻一般。如果修習共念處，也應當念空法來修心，觀不凈觀、背舍、勝處、一切處都即是空。這就是共意。緣念處是：緣于佛所說的無生方等十二部經（fāng děng shí èr bù jīng），乃至了知眾生的根性即是空。如何修習身性念處？對於色，無論是粗是細，總的來觀察，都如夢、如幻、如響、如化。這色緣于不凈。比如我的身體，在歌羅邏（gē luó luó，梵文Kalala的音譯，指受精卵最初的凝結狀態）時，以父母的精血為緣，以業和煩惱為因，因緣和合而生此報身。九孔（jiǔ kǒng，人體的九個孔竅）常常流出膿、鼻涕、唾液，三十六物（sān shí liù wù，指構成人體的三十六種不凈之物）的體性和種子，究竟都是不凈的。貪愛並認為它是清凈的，這是顛倒的見解。如果見到不凈，就能破除凈的顛倒。中論（zhōng lùn）說，劫初（jié chū，世界開始形成的時期）穀子的種子不會在世間顯現，現在卻能見到，所以劫

【English Translation】 English version Shi (適): 7. Cultivating auxiliary paths to open the three doors of liberation (sān tuō mén). 8. Being skilled in recognizing sequential positions. 9. Practicing patience and forbearance. 10. Conforming to the Dharma, so that attachment and love do not arise. Achieving these ten dharmas leads to entering the Bodhisattva position and attaining the Three Vehicle Path (sān shèng dào). Question: What afflictions obstruct Samadhi and wisdom? Answer: Some say that love and desire generate afflictions, obstructing Samadhi; scattered thoughts and ignorance obstruct wisdom. Others say that the one hundred and eight afflictions obstruct Samadhi, and wrong views, like ropes, bind and obstruct wisdom. I do not think so; rather, whichever affliction is predominant becomes the obstruction. Question: How does a master (tōng jiā) explain the Six Identities (liù jí)? Answer: Identity in principle without arising (wú shēng lǐ jí). Identity in name and illusion (huàn huà míng zì jí). Identity in practice at the stage of dry insight (gān huì dì guān xíng jí). Identity in similarity at the stage of nature (xìng dì xiāng sì jí). From the Eighth Ground (bā rén) upwards is identity in partial realization (fēn zhēn jí). The Buddha Ground is ultimate identity (jiū jìng jí). The Three Clarities and Four Foundations of Mindfulness (sì niàn chù) are: Mindfulness is the wisdom of observing non-arising (wú shēng guān huì), and the foundation is the object of observation. First, clarify the mindfulness belonging to the afflictions of love and desire. The Mahaprajnaparamita Sutra (dà pǐn bō rě jīng) says: 'Form is emptiness; it is not that form ceases and then becomes empty, but the nature of form is inherently empty. Emptiness is form, and form is emptiness. When observing emptiness, there is no form; when observing form, there is no emptiness. The wisdom that observes and the realm that is observed are neither arising nor ceasing. Wisdom is the realm, and the realm is wisdom; it is not that wisdom ceases and then there is a realm, but the nature of wisdom is inherently the realm.' This is arising as non-arising, hence it is called non-arising; it is not that there is no arising that is called non-arising. Observe the inner body, the outer body, and the inner and outer body; all forms, whether coarse or fine, are like illusions. This is cultivating the foundation of mindfulness of nature through observing the body. Sensation, mind, and Dharma are all of the nature of suffering, and the nature of suffering is emptiness, all like illusions. If cultivating the common foundation of mindfulness, one should also contemplate the Dharma of emptiness to cultivate the mind, observing impurity, aversion, superior realms, and all realms as being empty. This is the common meaning. The foundation of mindfulness of conditions is: to contemplate the twelve divisions of the Vaipulya Sutras (fāng děng shí èr bù jīng) spoken by the Buddha on non-arising, and to understand that the nature of beings is empty. How to cultivate the foundation of mindfulness of the nature of the body? Regarding form, whether coarse or fine, observe it in its entirety as being like a dream, an illusion, an echo, or a transformation. This form is conditioned by impurity. For example, my body, in the state of Kalala (gē luó luó), is conditioned by the essence and blood of the parents, and caused by karma and afflictions. The union of causes and conditions gives rise to this retribution body. The nine orifices (jiǔ kǒng) constantly flow with pus, mucus, and saliva, and the nature and seeds of the thirty-six substances (sān shí liù wù) are ultimately impure. To be greedy and to consider it pure is a reversed view. If one sees impurity, one can break the reversal of purity. The Madhyamaka-karika (zhōng lùn) says that at the beginning of the kalpa (jié chū), the seeds of grain do not appear in the world, but now they can be seen, so the kalpa

初谷不滅世間現見。故因緣合集名為生。因緣散名為滅。散故不常。集故不斷。是名世間不常不斷。此文正表內種子。十二因緣和合不生不滅也。問若種子生即從自生。若從遺體生即是他性生。自種子遺體合即是共生。若非種非遺即無因生。若從種子生何用遺體。若從和合復屬何緣。若無父母之他云何得種子之自。無自故從誰生汝種子。能自生未有父母之他。無種子之自。若已有種子之自。即不從他也。問汝過去業與六識心俱不。若其事滅業附心識來於現在難。六識生滅業亦生滅。不為自生。若滅不應附心來。若不依阿梨耶識。義不成也。若從父母生是從他生。汝自性尚不能生。云何從他生難。猶有自性故即有他效能生。若無自性父母為誰作他。若自他共能生者。汝于自他若能生共可能生。俱既不能和合亦不生若能生即有兩過。自既不生。他亦不生。即兩不能生兩法相助成生。為是自為是他。如兩砂無油合亦無油。若自他不能生。合時亦不能。若合能生者並亦應兩砂無油。合時應有油若兩合無油。當知自他本不能生。合亦不能生。如一盲不見二盲。亦不見。若謂非種子非父母生。從無因生難。無因得果果復應無。如無泥而能生瓶者。亦應從木生等是無因。故從因緣生尚不可。況無因耶。是則因果倒亂罪人獲福(云云)

【現代漢語翻譯】現代漢語譯本最初的穀物不會消滅，在世間可以親眼見到。所以因緣聚合就叫做『生』，因緣離散就叫做『滅』。因為離散所以不是永恒的，因為聚合所以不是斷絕的。這就叫做世間『不常不斷』。這段文字正是表明內在的種子，十二因緣和合，不生不滅的道理。問：如果種子生，就是從自身產生；如果從遺體生，就是從他性產生；自身種子和遺體結合，就是共同產生；如果既不是種子也不是遺體，那就是沒有原因地產生。如果從種子生，為什麼要用遺體？如果從和合產生，又屬於什麼因緣？如果沒有父母這樣的『他』，怎麼會有種子這樣的『自』？沒有『自』，又從誰而生你的種子？能夠自己產生，就沒有父母這樣的『他』，也就沒有種子這樣的『自』。如果已經有種子這樣的『自』，那就不是從『他』而來的。問：你過去的業和六識心同時存在嗎？如果過去的事情已經消滅，業依附於心識來到現在是很困難的。六識生滅，業也隨著生滅，不是自己產生。如果業已經消滅，就不應該依附於心識而來。如果不依靠阿梨耶識（Alaya-vijnana，藏識），這個道理就不能成立。如果從父母生，就是從『他』生。你自己的自性尚且不能產生，怎麼能從『他』生呢？反駁說：正因為有自性，所以才有他效能生。如果沒有自性，父母為誰而成為『他』呢？如果自他和合能生，那麼你對於自他，如果能生，共同也可能生。既然自他和合都不能生，和合也不能生。如果能生，就會有兩方面的過失。自己不能生，他者也不能生，即兩方都不能生，兩法互相幫助才能產生。這是『自』還是『他』？如同兩堆沙子沒有油，合在一起也沒有油。如果自他不能生，合在一起也不能生。如果合在一起能生，那麼兩堆沙子沒有油，合在一起也應該有油。如果兩堆合在一起沒有油，應當知道自他本來就不能生，合在一起也不能生。如同一盲人看不見，兩個盲人也看不見。如果說不是種子也不是父母生，是從無因而生，這是很難成立的。沒有原因而得到結果，結果也應該是沒有的。如同沒有泥土卻能產生瓶子一樣，也應該從木頭等產生，這就是沒有原因。所以從因緣生尚且不可能，何況沒有原因呢？這樣就是因果顛倒，罪人獲得福報（等等）。

【English Translation】 English version The initial grain does not perish, it is seen in the world. Therefore, the aggregation of causes and conditions is called 'birth,' and the dispersion of causes and conditions is called 'cessation.' Because of dispersion, it is not permanent; because of aggregation, it is not 끊임없이. This is called the world 'neither permanent nor 끊임없이.' This passage precisely indicates the inner seed, the aggregation of the twelve causes and conditions, neither arising nor ceasing. Question: If the seed arises, it arises from itself; if it arises from the remains, it arises from otherness; the combination of the self-seed and the remains is co-arising; if it is neither seed nor remains, then it arises without cause. If it arises from the seed, why use the remains? If it arises from aggregation, to what cause does it belong? If there is no 'other' like parents, how can there be a 'self' like the seed? Without 'self,' from whom does your seed arise? If it can arise by itself, there is no 'other' like parents, and there is no 'self' like the seed. If there is already a 'self' like the seed, then it does not come from 'other.' Question: Does your past karma exist simultaneously with the six consciousnesses? If the past event has perished, it is difficult for karma to attach to consciousness and come to the present. The six consciousnesses arise and cease, and karma also arises and ceases, not arising from itself. If karma has perished, it should not attach to consciousness and come. If it does not rely on Alaya-vijnana (store consciousness), this principle cannot be established. If it arises from parents, it arises from 'other.' Your own self-nature cannot even arise, how can it arise from 'other'? Rebuttal: Precisely because there is self-nature, there is otherness that can give rise. If there is no self-nature, for whom do parents become 'other'? If self and other together can give rise, then for you, self and other, if they can give rise, co-arising is also possible. Since self and other together cannot give rise, aggregation also cannot give rise. If it can give rise, there will be two kinds of faults. Self cannot give rise, and other cannot give rise, that is, both cannot give rise, and two dharmas help each other to give rise. Is this 'self' or 'other'? Like two piles of sand without oil, there is no oil when combined. If self and other cannot give rise, they cannot give rise when combined. If they can give rise when combined, then two piles of sand without oil should also have oil when combined. If two piles combined have no oil, it should be known that self and other originally cannot give rise, and they cannot give rise when combined. Just as one blind person cannot see, two blind people also cannot see. If it is said that it does not arise from seed or parents, but arises from no cause, this is difficult to establish. If there is no cause and a result is obtained, the result should also be non-existent. Just as a bottle can be produced without clay, it should also be produced from wood, etc., which is without cause. Therefore, it is not possible to arise from causes and conditions, let alone without cause? This is the inversion of cause and effect, and a sinner obtains blessings (etc.).

。壞世間法。若無世諦即無出世。是大邪見人。若四句責生不可得。是則無生。無生而生是名假生。假生非生但有名字。是字不生亦不不生。是字無所有故自他共無因。畢竟不見身生處不可得。若無生處亦無滅處。生滅不生滅。非生滅非不生滅。清凈平等正觀。觀身細色如鄰虛塵。即有十方分。若有十方分即具四微所成色香味觸。色為自香味為他即因成假義。若從色生即是自性。若從香味生即是從他性本。合是共生離色離香味。是無因生。四句檢之生不可得。是故說無生無生而說生。是名假生。是名細色無生。如論云。若有極微色是則四微所成。又云。若有極微色即有。十方分則不名極微。四微成色此即因成假。觀此假因成如夢幻。細色粗色無生。是苦聖諦。思益云。菩薩知苦無生名苦聖諦。此色身四句因成中檢無生名身念處。問此色為從滅生。為從不滅生。為從滅不滅生。離滅不滅生。若從不滅生是自生。若從滅生則從他生。若從滅不滅生是共生。離生則無因生。論云。不自不他不共不無因。四句生皆不可得。是故說無生。無生而說生是名假生。色不凈破凈倒。又問此色為待色。待無色乃至共離皆不可得。是則無生無生而說生。是則假生是皆不凈。破凈倒是性。身念處以智慧性。觀屬愛身色生相。得慧解脫須陀洹。

乃至慧解脫阿羅漢。若作是觀時未能得道。于中生著是愚癡法名無染。若染於法乃至涅槃。是則染著隨情。三種念處如前三藏中說。若隨理三種念處。即如通中說。隨情是事相。隨理是無生。念處乃至心法亦如是。共念處者。行人觀念處修八背舍。事中諸禪乃至熏修等。如明眼開倉見谷粟。種種不凈不同。大論明骨想。即解十力四無所畏。十八不共法等。乃至燒想。諸論師疑文誤。何意從骨想。即解十力無所畏耶。今師云人不得論意。此中為修共念處。又不壞骨人成俱解脫。三明六通八解。悉皆具足。受心法亦如是。為成摩訶衍故非論誤也。緣念處者。緣佛十二部經。四辯說法。悉皆無礙教化眾生。心緣普遍也。四念處四種精進名四正勤。四種定名四如是足。五善生名為根。破煩惱名為力。分別道用。名七覺。安隱道中行名八正道。次破屬見煩惱。觀身如幻化。非垢非凈若起見謂凈不凈。亦凈亦不凈非凈非不凈。是事實余妄語。是見皆依色。若謂此凈等過去如去不如去。亦如去亦不如去。非如去非不如去。未來有邊無邊。亦有邊亦無邊。非有邊非無邊。即陰離陰。十四難約三世五陰六十二身見。是污穢無記五陰即具三假。凈法塵對意根生意識者。為意生為塵生。為合生為離生。若意生是自生乃至離生是無因。即破因成

【現代漢語翻譯】現代漢語譯本乃至慧解脫阿羅漢（A luo han，佛教修行者）。如果這樣觀察時未能證得道果，于其中產生執著，這就是愚癡之法，名為無染。如果染著於法，乃至涅槃（Nie pan，佛教術語，指解脫），那就是染著隨順情慾。三種念處（nian chu，佛教修行方法）如前三藏（San zang，佛教經典的總稱）中所說。如果隨順道理的三種念處，就如通中說。隨順情慾是事相，隨順道理是無生。念處乃至心法也是這樣。共念處，修行人觀想念處，修習八背舍（ba bei she，佛教禪定方法）。事中諸禪乃至熏修等，就像明眼人打開倉庫看見穀物。種種不凈各不相同。《大論》闡明骨想，就能理解十力（shi li，佛的十種力量）、四無所畏（si wu suo wei，菩薩的四種無所畏懼）、十八不共法（shi ba bu gong fa，佛獨有的十八種功德）等，乃至燒想。諸位論師懷疑文句有誤，為什麼從骨想就能理解十力無所畏呢？現在的老師說，人們不理解其中的含義。這裡是爲了修習共念處，又不破壞骨頭，人就能成就俱解脫（ju jie tuo，同時獲得兩種解脫）。三明（san ming，三種智慧）、六通（liu tong，六種神通）、八解（ba jie，八種解脫），全部都具備。受心法也是這樣，爲了成就摩訶衍（Mo he yan，大乘佛教），所以不是論典有誤。緣念處，緣于佛陀的十二部經（shi er bu jing，佛教經典分類），四辯（si bian，四種辯才）說法，全部都沒有障礙，教化眾生，心緣普遍。四念處、四種精進名為四正勤（si zheng qin，佛教修行方法），四種禪定名為四如意足（si ru yi zu，佛教修行方法），五善生名為根，破除煩惱名為力，分別道用，名為七覺支（qi jue zhi，佛教修行方法），在安穩的道路中行走名為八正道（ba zheng dao，佛教修行方法）。其次破除屬於見解的煩惱，觀察身體如幻化，不是垢也不是凈，如果產生見解，認為凈、不凈、亦凈亦不凈、非凈非不凈，這是事實，其餘是妄語。這些見解都依附於色。如果認為此凈等，過去如去不如去，亦如去亦不如去，非如去非不如去，未來有邊無邊，亦有邊亦無邊，非有邊非無邊，即陰離陰，十四難（shi si nan，十四種難以回答的問題）約三世五陰（wu yin，構成人身的五種要素）六十二身見（liu shi er shen jian，六十二種錯誤的見解）。這是污穢無記，五陰即具三假。凈法塵對意根生意識，是爲了意生，爲了塵生，爲了合生，爲了離生？如果意生是自生，乃至離生是無因，就破除了因緣的成立。

【English Translation】 English version Even to the Arhat (A luo han, a Buddhist practitioner who has attained enlightenment) with wisdom and liberation. If, while contemplating in this way, one fails to attain the path and becomes attached to it, this is a foolish dharma (dharma, Buddhist teachings) called 'non-attachment.' If one becomes attached to the dharma, even to Nirvana (Nie pan, a Buddhist term referring to liberation), then that is attachment following emotions. The three foundations of mindfulness (nian chu, Buddhist practice of mindfulness) are as described in the previous Tripitaka (San zang, the collection of Buddhist scriptures). If the three foundations of mindfulness follow reason, then it is as described in the 'Tong.' Following emotions is about phenomena, following reason is about non-origination. The foundations of mindfulness, even the mind-dharma, are also like this. 'Common mindfulness' refers to practitioners contemplating the foundations of mindfulness, cultivating the eight liberations (ba bei she, Buddhist meditation practices). The various meditations within phenomena, even cultivation and practice, are like a clear-eyed person opening a granary and seeing grains. The various impurities are different. The Mahaprajnaparamita-sastra clarifies the contemplation of bones, which allows one to understand the ten powers (shi li, the ten powers of a Buddha), the four fearlessnesses (si wu suo wei, the four fearlessnesses of a Bodhisattva), the eighteen unshared dharmas (shi ba bu gong fa, the eighteen unique qualities of a Buddha), and even the contemplation of burning. The commentators suspect that the text is mistaken. Why is it that from the contemplation of bones, one can understand the ten powers and fearlessnesses? The current teacher says that people do not understand the meaning. Here, it is for cultivating common mindfulness, and without destroying the bones, a person can achieve dual liberation (ju jie tuo, simultaneous attainment of two kinds of liberation). The three insights (san ming, three kinds of wisdom), the six superknowledges (liu tong, six kinds of supernormal powers), and the eight liberations (ba jie, eight kinds of liberation) are all fully possessed. Receiving the mind-dharma is also like this, for the sake of accomplishing Mahayana (Mo he yan, Great Vehicle Buddhism), so it is not that the treatise is mistaken. 'Conditioned mindfulness' refers to being conditioned by the Buddha's twelve categories of scriptures (shi er bu jing, classification of Buddhist scriptures), the four kinds of eloquence (si bian, four kinds of eloquence) in teaching the Dharma, all without obstruction, teaching and transforming sentient beings, the mind's conditions being universal. The four foundations of mindfulness and the four kinds of diligence are called the four right exertions (si zheng qin, Buddhist practice), the four kinds of samadhi are called the four bases of power (si ru yi zu, Buddhist practice), the five good births are called roots, destroying afflictions is called power, distinguishing the uses of the path is called the seven factors of enlightenment (qi jue zhi, Buddhist practice), and walking on the path of peace is called the eightfold path (ba zheng dao, Buddhist practice). Next, destroying afflictions belonging to views, observing the body as illusory, neither impure nor pure. If views arise, considering it pure, impure, both pure and impure, or neither pure nor impure, this is the truth, the rest is false speech. These views all depend on form. If one considers this pure, etc., the past is as it goes, not as it goes, both as it goes and not as it goes, neither as it goes nor not as it goes, the future has an end, has no end, both has an end and has no end, neither has an end nor has no end, being the skandhas (wu yin, the five aggregates that constitute a person) and being apart from the skandhas, the fourteen difficult questions (shi si nan, fourteen unanswerable questions) concern the three times, the five skandhas, and the sixty-two views of self (liu shi er shen jian, sixty-two kinds of wrong views). This is defiled and unrecordable, the five skandhas possess the three provisionalities. When pure dharma-dust confronts the mind-root and gives rise to consciousness, is it born from the mind, born from the dust, born from combination, or born from separation? If born from the mind, it is self-born, and if born from separation, it is without cause, thus breaking the establishment of causes and conditions.

假。若意根滅生不滅生。亦滅亦不滅生。非滅非不滅生。皆墮四句則破相續假。若待無有識生。若待有有識生。若待亦有亦無識生。若待非有非無而識生。皆墮四句則破相待假。所破能破。例十二是破有見中十四難。六十二見不凈。無見中亦三假十二句能破。亦例十二句亦凈亦不凈。亦有亦無見。三假十二句破能觀。亦十二句例破非凈非不凈。非有非無見。亦十二句破能觀。亦十二句破用。性念處觀之破。身念處九十六句破生見。不可得成無生。身性念處。次觀受念處破生見。經云。受受。受不受。受亦受亦不受。受非受非不受。又云。行亦不受。云何受受不行亦不受。云何受不受。行不行亦不受。云何受亦受亦不受非行非不行亦不受。云何受非受非不受受受故。是有見是見依受起。受不受故是無見。是見依受起受亦受亦不受故是亦有亦無見。是見依受起受非受非不受故。是非有非無見。是見依受起。是事實余妄語過去如去不如去。乃至非如去非不如去。未來有邊無邊。乃至非有邊非無邊。即陰離陰為十四難。約三世有六十。即陰離陰合成六十二。有見中三假能所二十四破生見無見中。三假能所亦二十四。無生見亦有亦無見中三假。能所二十四句。亦生亦無生非有非無見中。三假能所二十四句。破非生非無生合成九十

【現代漢語翻譯】現代漢語譯本假（虛假）。如果意根（manas, 意識的根本）滅生、不滅生、亦滅亦不滅生、非滅非不滅生，都落入四句（四種可能性：是、否、既是又否、既非是也非否），則破相續假（連續性的虛假）。如果待無有識生（等待沒有意識產生）、如果待有有識生（等待有意識產生）、如果待亦有亦無識生（等待既有意識又沒有意識產生）、如果待非有非無而識生（等待非有非無的狀態下意識產生），都落入四句，則破相待假（依賴性的虛假）。所破（被破斥的）和能破（能破斥的），例如十二句式，是破有見（認為事物真實存在的觀點）中的十四難（十四種難以回答的問題）。六十二見（六十二種錯誤的見解）是不凈的。無見（認為事物不存在的觀點）中，也用三假（三種虛假）十二句式來破斥。也例如十二句式：亦凈亦不凈（既清凈又不清凈）、亦有亦無見（既認為存在又認為不存在）。三假十二句式破能觀（能觀察的主體）。也用十二句式來破斥非凈非不凈（既非清凈也非不清凈）、非有非無見（既非認為存在也非認為不存在）。也用十二句式破斥作用。性念處觀（觀察自性的念住）的破斥。身念處（對身體的念住）用九十六句式破生見（認為事物是真實產生的觀點），不可得成無生（無法成立無生）。身性念處（對身體自性的念住）。其次觀察受念處（對感受的念住）破生見。經中說：『受受（感受感受）、受不受（感受不感受）、受亦受亦不受（感受既感受又不感受）、受非受非不受（感受既非感受也非不感受）。』又說：『行亦不受（行為也不感受）。』為什麼受受，行也不受？為什麼受不受，行不行也不受？為什麼受亦受亦不受，非行非不行也不受？為什麼受非受非不受，受受的緣故，是有見，這種見解依賴於感受而生起。受不受的緣故，是無見，這種見解依賴於感受而生起。受亦受亦不受的緣故，是亦有亦無見，這種見解依賴於感受而生起。受非受非不受的緣故，是非有非無見，這種見解依賴於感受而生起。這是事實，其餘是妄語。過去如去不如去（過去如來去，不如來去），乃至非如去非不如去（乃至非如來去也非不如來去）。未來有邊無邊（未來有邊際，沒有邊際），乃至非有邊非無邊（乃至非有邊際也非沒有邊際）。即陰離陰（與五蘊相同，與五蘊相異）為十四難。約三世（過去、現在、未來）有六十。即陰離陰合成六十二（六十二見）。有見中，三假能所（三種虛假的能破和所破）二十四句破生見。無見中，三假能所也有二十四句破無生見（認為事物不產生的觀點）。亦有亦無見中，三假能所二十四句，亦生亦無生（既認為產生也認為不產生）。非有非無見中，三假能所二十四句，破非生非無生（既不認為產生也不認為不產生），合成九十。

【English Translation】 English version Falsehood. If the root of mind (manas, the root of consciousness) arises from cessation, arises from non-cessation, arises from both cessation and non-cessation, or arises from neither cessation nor non-cessation, all fall into the fourfold negation (four possibilities: is, is not, both is and is not, neither is nor is not), then the falsehood of continuity is refuted. If consciousness arises dependent on non-existence, if consciousness arises dependent on existence, if consciousness arises dependent on both existence and non-existence, or if consciousness arises dependent on neither existence nor non-existence, all fall into the fourfold negation, then the falsehood of dependence is refuted. What is refuted and what can refute, for example, the twelvefold formula, refutes the fourteen difficulties in the view of existence (the view that things truly exist). The sixty-two views (sixty-two kinds of wrong views) are impure. In the view of non-existence (the view that things do not exist), the three falsehoods (three kinds of falsehoods) and the twelvefold formula are also used to refute. Also, for example, the twelvefold formula: both pure and impure, both existence and non-existence. The three falsehoods and the twelvefold formula refute the observer (the subject that observes). The twelvefold formula is also used to refute neither pure nor impure, neither existence nor non-existence. The twelvefold formula is also used to refute function. The refutation of the contemplation of the nature of mindfulness. The mindfulness of the body (mindfulness of the body) uses ninety-six formulas to refute the view of arising (the view that things truly arise), making it impossible to establish non-arising. The mindfulness of the nature of the body. Next, observing the mindfulness of feeling (mindfulness of feeling) refutes the view of arising. The sutra says: 'Feeling feeling, feeling not feeling, feeling both feeling and not feeling, feeling neither feeling nor not feeling.' It also says: 'Action also does not feel.' Why does feeling feel, yet action does not feel? Why does feeling not feel, yet action does not act? Why does feeling both feel and not feel, yet neither act nor not act? Why does feeling neither feel nor not feel? Because of feeling feeling, it is the view of existence, this view arises dependent on feeling. Because of feeling not feeling, it is the view of non-existence, this view arises dependent on feeling. Because of feeling both feeling and not feeling, it is the view of both existence and non-existence, this view arises dependent on feeling. Because of feeling neither feeling nor not feeling, it is the view of neither existence nor non-existence, this view arises dependent on feeling. This is the truth, the rest is false speech. The past Tathagata goes or does not go (the past Tathagata goes, or does not go), and so on, neither goes nor does not go (and so on, neither the Tathagata goes nor does not go). The future has an end or has no end (the future has a boundary, or has no boundary), and so on, neither has an end nor has no end (and so on, neither has a boundary nor has no boundary). Identity with the skandhas (five aggregates) or difference from the skandhas is the fourteen difficulties. About the three times (past, present, future) there are sixty. Identity with the skandhas or difference from the skandhas combines into sixty-two (sixty-two views). In the view of existence, the three falsehoods of the subject and object (three falsehoods of what refutes and what is refuted) and twenty-four formulas refute the view of arising. In the view of non-existence, the three falsehoods of the subject and object also have twenty-four formulas to refute the view of non-arising (the view that things do not arise). In the view of both existence and non-existence, the three falsehoods of the subject and object have twenty-four formulas, both arising and non-arising (both arising and not arising). In the view of neither existence nor non-existence, the three falsehoods of the subject and object have twenty-four formulas, refuting neither arising nor non-arising (neither arising nor not arising), combining into ninety.

六句。破生見成無生受。性四念處。次觀心性四念處。觀心常無常乃至非常非無常。是見依識起。過去如去乃至非如去。非不如去。未來有邊無邊。乃至非有邊非無邊。即離為十四難。約三世為六十即離為六十二見。常見中三假能所二十四句。無常見中三假二十四句。亦常亦無常見中三假能所二十四句。非常非無常見中。三假能所二十四句。九十六句。破生見成無生也。法性四念處觀有我無我亦有我亦無我。非有我非無我。是見皆依法起過去四見。未來四見。即難為上四難。約三世五陰為六十二。有見中三假能所破。有二十四句破。后例爾。九十六句破我見。是名四念處。乃至八正道。是破屬見中三十七品。故經言。我斷一切諸見纏等。以智慧刀。割斷破裂也。若共念處觀九想八背等。一切禪亦名得解。觀非實觀也。三十七品例前受心法亦如是。緣念處觀見中有一切佛法。無生四諦教理名字句義。通達無壅隨眾生根性。樂欲。便宜對治。第一義而為說法。是為破屬見。煩惱中修三種。別相四念處觀。問何意通教明非苦非樂。是三十七品例前受心法。亦如是。苦果非苦。非樂。應是樂。答此作四句若通論非苦非樂。此異通四句不可說。有因緣故說非苦非樂。結成生滅苦樂。是三藏意。若非苦非樂結成無苦無樂之苦樂屬通

【現代漢語翻譯】現代漢語譯本六句。破除因生而有的見解，證成無生的境界和感受。性四念處（觀察身體、感受、心念、法四方面的念處）。接下來觀察心性四念處。觀察心是常還是無常，乃至既非常也非無常。這是觀察到心是依識而生起的。過去如來已去，乃至非如來去，非不如來去。未來是有邊還是無邊，乃至非有邊也非無邊。這就是遠離了十四難（關於世界本源、終極實在等十四個難以回答的問題）。就三世（過去、現在、未來）來說，就是六十見，去除這些就是六十二見。常見中，三假（能、所、中間）有二十四句。無常見中，三假有二十四句。亦常亦無常見中，三假有二十四句。非常非無常見中，三假有二十四句。總共九十六句。破除因生而有的見解，成就無生。法性四念處，觀察有我無我，亦有我亦無我，非有我非無我。這些見解都是依法而生起的。過去四見，未來四見，就是上面說的四難。就三世五陰（色、受、想、行、識）來說，就是六十二見。有見中，三假能所破，有二十四句破。後面的情況依此類推。九十六句破除我見。這叫做四念處，乃至八正道。這是破除屬於見解中的三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）。所以經中說：『我斷除一切諸見纏縛等，用智慧刀，割斷破裂。』如果共同念處觀察九想（九種對屍體的觀想）、八背舍（八種背離色界和無色界束縛的禪定）等，一切禪定也叫做得到解脫，但這是觀想而非實觀。三十七道品的情況，和前面說的受、心、法一樣。緣念處觀察見解中，有一切佛法，無生四諦（苦、集、滅、道）教理名字句義，通達無礙，隨順眾生根性、喜好，方便對治，用第一義諦（最高的真理）來為他們說法。這是破除屬於見解的煩惱中修三種（貪嗔癡）。別相四念處觀。問：什麼意思說通教（三乘共修的教法）闡明非苦非樂？這是三十七道品的情況，和前面說的受、心、法一樣。苦果非苦非樂，應該是樂。答：這裡作四句，如果通論，非苦非樂，這和通四句不可說不同。因為有因緣的緣故，所以說非苦非樂。總結成生滅苦樂，這是三藏（經、律、論）的意思。如果非苦非樂總結成無苦無樂，那麼這種苦樂就屬於通教。

【English Translation】 English version Six sentences. Break the view of arising and seeing accomplishment, and receive the unarisen. The four foundations of mindfulness of nature. Next, contemplate the four foundations of mindfulness of the mind's nature. Observe whether the mind is constant or impermanent, even to the point of being neither constant nor impermanent. This is seeing that arises based on consciousness. The past Tathagata has gone, even to the point of neither having gone as the Tathagata nor not having gone as the Tathagata. The future is finite or infinite, even to the point of being neither finite nor infinite. This is abandoning the fourteen difficulties (questions about the origin of the world, ultimate reality, etc.). In terms of the three times (past, present, future), it is sixty views; removing these is sixty-two views. In the view of permanence, the three assumptions (agent, object, and intermediary) have twenty-four sentences. In the view of impermanence, the three assumptions have twenty-four sentences. In the view of both permanence and impermanence, the three assumptions have twenty-four sentences. In the view of neither permanence nor impermanence, the three assumptions have twenty-four sentences. A total of ninety-six sentences. Break the view of arising and seeing accomplishment, and achieve the unarisen. The four foundations of mindfulness of Dharma nature: observe whether there is self or no self, also whether there is self and no self, and whether there is neither self nor no self. These views all arise based on the Dharma. The four views of the past, the four views of the future, are the four difficulties mentioned above. In terms of the three times and the five skandhas (form, feeling, perception, volition, consciousness), it is sixty-two views. In the view of existence, the three assumptions of agent and object are broken, with twenty-four sentences to break them. The subsequent situations follow this pattern. Ninety-six sentences break the view of self. This is called the four foundations of mindfulness, up to the eightfold noble path. This is breaking the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of psychic power, five roots, five powers, seven factors of enlightenment, eightfold noble path) that belong to views. Therefore, the sutra says: 'I cut off all entanglements of views, using the sword of wisdom to sever and shatter them.' If, in the common foundation of mindfulness, one observes the nine thoughts (nine contemplations on corpses), the eight liberations (eight meditative states that transcend the realms of form and formlessness), etc., all meditations are also called attaining liberation, but this is contemplation and not actual seeing. The situation of the thirty-seven factors of enlightenment is the same as the feeling, mind, and Dharma mentioned earlier. Observing views in the foundation of mindfulness of conditions includes all the Buddha-dharma, the teachings, principles, names, phrases, and meanings of the unarisen Four Noble Truths (suffering, its cause, its cessation, and the path), understanding without obstruction, according to the nature and inclinations of beings, expediently applying remedies, and using the ultimate truth (the highest truth) to teach them. This is cultivating the three types (greed, hatred, delusion) to break afflictions that belong to views. The specific characteristics of the four foundations of mindfulness are observed. Question: What does it mean that the common teaching (teachings practiced by the three vehicles) clarifies neither suffering nor pleasure? This is the situation of the thirty-seven factors of enlightenment, the same as the feeling, mind, and Dharma mentioned earlier. The result of suffering is neither suffering nor pleasure; it should be pleasure. Answer: Here, four sentences are made. If discussed generally, neither suffering nor pleasure is different from the four sentences that cannot be spoken. Because there are causes and conditions, it is said to be neither suffering nor pleasure. Summarizing into suffering and pleasure of arising and ceasing is the meaning of the Tripitaka (sutras, vinaya, shastras). If neither suffering nor pleasure is summarized into no suffering and no pleasure, then this kind of suffering and pleasure belongs to the common teaching.

教攝也。凈名云。迦栴延五義五受陰通達空無所起是苦義。結受念處。如大品不凈觀。即是摩訶衍皆不可得。故以是不凈心觀色。自念我身未脫是法。未免三界生。猶應受百千生死。故言未脫。引廣乘品成身念處觀諸法不生不滅。是無常義。結成心念處觀。於我無我而不二。是無我義結成法念處觀。若作非常非無常。成常非垢非凈。結成凈非苦非樂。結成樂非我非無我。結成我即成別教義。常樂我凈斷惑歷別來證也。若作非垢非凈。雙照垢凈。非苦非樂雙照苦樂。非常非無常。雙照常無常。非我非無我雙照我無我。結成圓教。圓心修習不斷煩惱而入涅槃也。于干慧地中修總相三種四念處。如前三藏中分別。但有如幻如化體法即空之異耳。是為無生總相四念處。但是總相念處修身即空陰入界一切法亦如是。是名身念處。受心法亦如是。觀此位是總相念處。修四正勤。如意根力覺道。三十七品。共緣念處。亦如是。雖未發暖相。似無漏法水。而總相觀五陰。智慧深利勝。別相念處。是故名總相念處。屬干慧地外凡也。辟支迦羅名目大小。如前亦修三種念處十二因緣。過去無明只是不凈煩惱。五陰諸行只是善惡五陰。從識乃至受是果報　記五陰愛取煩惱五陰。有是善惡五陰。未來生死。是果報無記五陰。若粗若細總而觀之如

【現代漢語翻譯】現代漢語譯本：這是關於教攝的解釋。《凈名經》中說，迦旃延（Kātyāyana，佛陀十大弟子之一，以善於論議著稱）所說的五義，是指五受陰（pañca upādānakkhandhā，構成個體經驗的五種要素：色、受、想、行、識）通達空性，無所生起，這就是苦的真義。結合起來修習四念處（catu-satipaṭṭhāna，四種正念的修行：身念處、受念處、心念處、法念處）。例如，《大品般若經》中的不凈觀（asubha-bhāvanā，觀察身體不凈的禪修方法），就是摩訶衍（Mahāyāna，大乘佛教）所說的皆不可得。因此，以這種不凈心來觀察色（rūpa，物質現象），自己思念我的身體尚未脫離這種法則，未能免除三界（trayo dhātavo，欲界、色界、無色界）的生死輪迴，仍然應當承受百千次的生死。所以說『未脫』。引用《廣乘品》成就身念處，觀察諸法不生不滅，這是無常的真義。結合起來修習心念處，對於我與無我而不執著於二者，這是無我的真義，結合起來修習法念處。如果認為是非常非無常，成就常；非垢非凈，成就凈；非苦非樂，成就樂；非我非無我，成就我，這就成了別教的義理，通過常、樂、我、凈來斷除迷惑，經歷不同的階段來證悟。如果認為是非垢非凈，同時照見垢與凈；非苦非樂，同時照見苦與樂；非常非無常，同時照見常與無常；非我非無我，同時照見我與無我，這就成了圓教。以圓融的心來修習，不斷除煩惱而進入涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的境界）。在干慧地（sukkhavipassaka-bhūmi，指僅有智慧而未得禪定的修行階段）中，修習總相的三種四念處，如同前面三藏（tripiṭaka，佛教經典的總稱，包括經藏、律藏、論藏）中所分別的，只是有如幻如化的體法即是空性的不同而已。這就是無生總相四念處。但是總相念處，修習身即是空陰，入界一切法也是這樣，這名為身念處。受、心、法也是這樣。觀察這個階段是總相念處。修習四正勤（cattāro sammappadhānā，四種精進的修行：未生惡令不生，已生惡令斷，未生善令生，已生善令增長），如意根、力、覺、道，三十七道品（bodhipakkhiyadhammā，三十七種有助於證悟的修行方法），共同緣唸唸處，也是這樣。雖然未發起暖相（uṣmagata，修行過程中出現的溫暖感覺），類似於無漏法水，而總相觀察五陰，智慧深利，勝過別相念處。因此名為總相念處，屬於干慧地的外凡。辟支迦羅（Pratyekabuddha，緣覺或獨覺）的名目大小，如同前面所說，也修習三種念處、十二因緣（dvādasāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論，由十二個環節組成）。過去無明（avijjā，對真理的無知）只是不凈煩惱，五陰諸行只是善惡五陰，從識乃至受是果報無記五陰，愛取煩惱五陰，有是善惡五陰，未來生死是果報無記五陰。若粗若細總而觀之，如...

【English Translation】 English version: This is an explanation of teaching and guidance. As stated in the Vimalakirti Sutra, Kātyāyana's five meanings refer to the five skandhas of clinging (pañca upādānakkhandhā, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness) understanding emptiness, without arising, which is the true meaning of suffering. Combine to practice the Four Foundations of Mindfulness (catu-satipaṭṭhāna, the four types of mindfulness practice: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena). For example, the contemplation of impurity (asubha-bhāvanā, a meditation method of observing the impurity of the body) in the Mahaprajnaparamita Sutra is what Mahāyāna (Mahāyāna Buddhism) refers to as unattainable. Therefore, observing form (rūpa, material phenomena) with this impure mind, one contemplates that my body has not yet escaped this law, has not avoided the cycle of birth and death in the Three Realms (trayo dhātavo, the desire realm, the form realm, and the formless realm), and should still endure hundreds of thousands of births and deaths. Therefore, it is said 'not yet escaped'. Quoting the 'Extensive Vehicle Chapter' to accomplish mindfulness of the body, observing that all dharmas neither arise nor cease, this is the true meaning of impermanence. Combine to practice mindfulness of the mind, without being attached to either self or non-self, this is the true meaning of no-self, combine to practice mindfulness of phenomena. If one considers it as neither permanent nor impermanent, one achieves permanence; neither defiled nor pure, one achieves purity; neither suffering nor pleasure, one achieves pleasure; neither self nor non-self, one achieves self, this becomes the doctrine of the Distinct Teaching, using permanence, bliss, self, and purity to eliminate delusion, experiencing different stages to attain enlightenment. If one considers it as neither defiled nor pure, simultaneously illuminating defilement and purity; neither suffering nor pleasure, simultaneously illuminating suffering and pleasure; neither permanent nor impermanent, simultaneously illuminating permanence and impermanence; neither self nor non-self, simultaneously illuminating self and non-self, this becomes the Perfect Teaching. Cultivating with a perfect mind, entering Nirvana (Nirvāṇa, a Buddhist term referring to the state of liberation from the cycle of birth and death) without eliminating afflictions. In the Dry Insight Ground (sukkhavipassaka-bhūmi, referring to the stage of practice with only wisdom and without attaining samadhi), cultivate the three types of Four Foundations of Mindfulness in their general aspect, as distinguished in the previous Tripitaka (tripiṭaka, the general term for Buddhist scriptures, including the Sutra Pitaka, the Vinaya Pitaka, and the Abhidhamma Pitaka), only with the difference that the nature of the dharma that is like illusion and transformation is emptiness. This is the Four Foundations of Mindfulness in the general aspect of non-arising. However, in the general aspect of mindfulness, cultivating the body is the empty skandha, and all dharmas entering the realm are also like this, this is called mindfulness of the body. Feeling, mind, and phenomena are also like this. Observing this stage is the general aspect of mindfulness. Cultivating the Four Right Exertions (cattāro sammappadhānā, the four types of diligent practice: preventing unarisen evil from arising, eliminating arisen evil, causing unarisen good to arise, and increasing arisen good), such as the roots of intention, power, enlightenment, and the path, the thirty-seven factors of enlightenment (bodhipakkhiyadhammā, thirty-seven practices that aid in enlightenment), jointly contemplating the object of mindfulness, is also like this. Although the warmth sign (uṣmagata, a warm sensation that appears during practice) has not yet arisen, resembling the water of undefiled dharma, the general observation of the five skandhas, with profound and sharp wisdom, surpasses the distinct aspect of mindfulness. Therefore, it is called the general aspect of mindfulness, belonging to the outer ordinary of the Dry Insight Ground. The names of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) are large and small, as mentioned before, also cultivating the three types of mindfulness, the Twelve Links of Dependent Origination (dvādasāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life and death, composed of twelve links). Past ignorance (avijjā, ignorance of the truth) is only impure affliction, the actions of the five skandhas are only good and evil five skandhas, from consciousness to feeling are the karmic results of neutral five skandhas, clinging and grasping are the afflictive five skandhas, existence is the good and evil five skandhas, future birth and death are the karmic results of neutral five skandhas. Whether coarse or fine, observing them all together, like...

幻如化。是名性念處因緣覺也。共緣念處例前亦有性。共緣三種觀三人大小也。菩薩發菩提心慈悲誓願。觀此身受心法。三種念處。修性身時觀此身色。若無生如幻如化。能發暖頂等法。成五停心。別總四念處。名伏忍四善根。名柔順忍發真斷結。八人地名無生忍。須陀洹名無生法忍果。斯陀含名遊戲神通。阿那含名離欲清凈。阿羅漢名已辦地。八名辟支佛地。九地名菩薩地。十地名佛地。性念處觀成。破界內見思通惑。得一切智與羅漢齊。八地修界內道種智。破界內塵沙無知。是共念處。九地已上學一切種智是緣念處。十地當知為如佛。佛是通教佛。成就四枯。莊嚴雙樹。故云四念處坐道場。斷通惑正習盡見偏真之理。於二諦中觀照純熟。是名坐道場。般涅槃者。即有餘無餘二種涅槃。轉法輪者。轉通教無生偏真之法輪。令一切眾生同入偏真法性。非中道不空法性故。法華云。我等同入法性。不見佛性。二乘俱得此理。並有坐道場轉法輪。而羅漢不斷習氣。只是四枯莊嚴。支佛小深侵習亦是四枯。菩薩不斷習。以誓願力熏行處處受生。調熟眾生。學一切智道種智一切種智。是名通教佛。只是四枯莊嚴雙樹但三藏。是拙度觀門既拙解空亦淺如迦栴延五義是通教體。假入空觀門既深。三藏是事觀為疏。通教理觀為密。三

藏附事為偽。通教緣理為真。比至證得真。時無復為別異也。

四念處卷第二大正藏第 46 冊 No. 1918 四念處

四念處卷第三

隋天臺山修禪寺智者大師說

門人章安灌頂記

開章為三。一大意。二五停。三念處。大意者。四句雖略。網羅罄盡若絕若說。若世出世已如上辯。今依不生生而明別也。中論名假名即此句也。別家四門且指大。經云佛。性如闇室瓶盆井中七寶有門也。眾生佛性猶如虛空。畢竟清凈無門也。譬如乳中亦有酪性。亦無酪性亦有亦無門也。佛性非空非有第四門也。雖列四門若說若行。多用亦有亦無門也。問有門可明佛性。空門云何有性復濫通家。答別教是不但空。所以得見佛性。通家但空局不但空廣廣局。云何相濫眾經諸門。列位位數增減。華嚴初無十信。后無等覺。於十住中多明圓義。于登。地中多明別義。若住若地皆說界外行位不語界內(云云)。方等前分對緣。散說得道而已。未論地位。至瓔珞總結階級。明五十二地。前後數整界內。亦分明諸般若前分。亦對緣散說亦未有階次。勝天王但明十地。前無三十心。后無等覺。新金光明無前無後但明十地。仁王般若。明五十一位。無等覺。推諸經意如軍師蕩寇竟。方敘勛勞。定其爵祿。所以

【現代漢語翻譯】藏教（Hiding Teaching，指小乘教法）執著於事相，所以是虛假的。通教（Connecting Teaching，指三乘共修的教法）依循真理，所以是真實的。等到證得真理時，就沒有藏教和通教的分別了。

《四念處》卷第三

隋朝天臺山修禪寺智者大師說

門人章安灌頂記錄

開篇分為三部分：一大意，二五停心觀，三四念處。大意是：這四句話雖然簡略，卻網羅詳盡，涵蓋了斷滅和常說，以及世間和出世間，這些已經在前面辨析過了。現在依據不生不滅的道理來區分。中論所說的假名，就是指這四句話。別教（Distinct Teaching，指獨立的教法）的四門是指佛性廣大。如《涅槃經》所說，佛性就像黑暗房間里的瓶子、盆子、井中的七寶，是有門的。眾生的佛性就像虛空，畢竟清凈，是沒有門的。譬如牛奶中既有酪的性質，又沒有酪的性質，這就是亦有亦無門。佛性非空非有，這是第四門。雖然列出四門，但無論是常說還是修行，多用亦有亦無門。有人問：有門可以說明佛性，空門怎麼會有佛性呢？又和通教相混淆。回答：別教不僅僅是空，所以能夠見到佛性。通教只是空，侷限於空，別教是不但空，所以廣大，通教是侷限，怎麼會相混淆呢？各經的諸門，列出的位次，位數有增減。《華嚴經》最初沒有十信位，後來沒有等覺位，在十住位中多說明圓教的義理，在登地位中多說明別教的義理。無論是住位還是地位，都說的是界外（超出三界）的修行位次，不談界內（三界之內）。（云云）。方等部經典的前半部分是對機說法，散說得道而已，沒有論述地位。到《瓔珞經》總結階級，說明五十二個位次，前後數整，界內也分得很清楚。諸部般若經的前半部分，也是對機散說，也沒有階次。《勝天王經》只說明十地，前面沒有三十心，後面沒有等覺。《新金光明經》沒有前後，只說明十地。《仁王般若經》說明五十一個位次，沒有等覺。推究各經的用意，就像軍師蕩平寇賊后，才敘述功勞，確定爵位俸祿。所以

【English Translation】 'Hiding Teaching' (Cang Jiao, referring to the teachings of Hinayana) is attached to phenomena, so it is false. 'Connecting Teaching' (Tong Jiao, referring to the teachings of the common practice of the three vehicles) follows the truth, so it is true. When one attains the truth, there is no distinction between 'Hiding Teaching' and 'Connecting Teaching'.

'Four Foundations of Mindfulness', Volume 3

Said by Master Zhiyi of Tiantai Mountain Chan Temple in the Sui Dynasty

Recorded by his disciple, Guan Ding of Zhang'an

The chapter is divided into three parts: 1. General Meaning, 2. Five Stopping Points, 3. Four Foundations of Mindfulness. The general meaning is: Although these four sentences are brief, they comprehensively cover everything, including annihilation and permanence, as well as the mundane and supramundane, which have already been discussed earlier. Now, we distinguish based on the principle of non-arising and non-ceasing. The provisional name mentioned in the 'Middle Treatise' refers to these sentences. The four gates of the 'Distinct Teaching' (Bie Jiao) refer to the vastness of Buddha-nature. As the 'Nirvana Sutra' says, Buddha-nature is like a bottle, a basin, or the seven treasures in a dark room, which has a gate. The Buddha-nature of sentient beings is like empty space, ultimately pure, which has no gate. For example, milk has the nature of cheese and also does not have the nature of cheese, which is the gate of 'both existence and non-existence'. Buddha-nature is neither empty nor existent, which is the fourth gate. Although four gates are listed, whether it is constant speech or practice, the gate of 'both existence and non-existence' is mostly used. Someone asks: The gate of existence can explain Buddha-nature, how can the gate of emptiness have Buddha-nature? And it is confused with the 'Connecting Teaching'. Answer: The 'Distinct Teaching' is not only emptiness, so it can see Buddha-nature. The 'Connecting Teaching' is only emptiness, limited to emptiness, the 'Distinct Teaching' is not only emptiness, so it is vast, the 'Connecting Teaching' is limited, how can they be confused? The various gates of the sutras, the listed positions, the number of positions have increases and decreases. The 'Flower Garland Sutra' initially did not have the ten faiths, and later did not have equal enlightenment, in the ten abodes it mostly explains the meaning of the perfect teaching, in the stages of ascent it mostly explains the meaning of the distinct teaching. Whether it is the abode or the stage, it speaks of the practice positions outside the realm (beyond the three realms), and does not talk about within the realm (within the three realms). (etc.). The first half of the Vaipulya sutras speaks according to the opportunity, scattered speech of attaining the Way, without discussing the positions. Until the 'Garland Sutra' summarizes the stages, explaining the fifty-two positions, the numbers before and after are complete, and within the realm is also clearly distinguished. The first half of the Prajna sutras also speaks according to the opportunity, scattered speech, and there is no stage. The 'Victorious Heavenly King Sutra' only explains the ten stages, without the thirty minds before and without equal enlightenment after. The 'New Golden Light Sutra' has no before and after, only explaining the ten stages. The 'Benevolent King Prajna Sutra' explains fifty-one positions, without equal enlightenment. Investigating the intention of the sutras, it is like a military advisor pacifying bandits, and then narrating the merits, determining the ranks and salaries. Therefore

前散后結。問法華是后經那不明位。答前明一部之前後。法華是一期之後。良以。瓔珞結諸方等仁王結般若竟。法華在後不明次位。但決了諸權而入于實。涅槃亦不明次位。同開佛性入秘密藏。但地義深微非聖證不了凡下莫知。對緣增減隨機廣略出沒宜爾。但順佛語依修多羅。不得執此訶彼。各興諍競非法毀人誣佛謗典(云云)。南嶽師。釋大品三處明位。初四十二字門初阿后茶。皆具一切法。判屬圓教四十二位也。次明初地修治地業。乃至第十修治地業。判屬別教位。后明干慧地乃至佛地。判屬通教位。此深得經意文義朗然。然佛一期諸大經。門門不同位位數異。行人採用各異。若論數整須依瓔珞。若扶三觀次第。須依大品。若凡夫得。預須依涅槃數整可解。扶三觀者。欲以道慧具足道種慧。當學般若。欲以道種慧具足一切智。當學般若。欲以一切智具足一切種智。當學般若。欲以一切種智斷煩惱及習。當學般若。初五方便伏見思從假入空觀。十住是道慧斷見思。從空入假學道種慧斷塵沙。若從假入空破遍假。從空入假破偏空。至十回向中。學不假不空一切智伏無明。登地得一切種智。若至等覺一時斷煩惱及習。若不明等覺。只十地斷煩惱習也。是以三觀相扶(云云)若瓔珞明十信十住為習種性。十行為道種性。十

【現代漢語翻譯】現代漢語譯本前散后結。問：《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）是後期的經典，那為什麼沒有明確說明菩薩的階位呢？答：之前的經典已經說明了一部經典的前後順序。《法華經》是一期弘法之後的經典。因為《瓔珞經》（Yingluo Jing，菩薩瓔珞本業經）總結了諸方等經典，《仁王經》（Renwang Jing，仁王護國般若波羅蜜多經）總結了般若經典之後，《法華經》在後，所以沒有明確說明菩薩的階位，只是決斷了各種權宜之法而進入真實之境。《涅槃經》（Nirvana Sutra，大般涅槃經）也沒有明確說明菩薩的階位，同樣是開啟佛性，進入秘密藏。但是《地論》（Dilun，十地經論）的義理深奧微妙，不是聖人親自證悟就無法瞭解，凡夫俗子更是無從知曉。針對不同的根機，佛法有增有減，隨機應變，或廣或略，出入變化，都是適宜的。只要順從佛的教誨，依據修多羅（Sutra，經），就不能執著於此而否定彼，各自興起爭論，以非法的言論詆譭他人，誣衊佛陀，誹謗經典（等等）。南嶽慧思禪師解釋《大品般若經》（Dapin Banruo Jing，摩訶般若波羅蜜經）時，在三個地方說明菩薩的階位。首先，四十二字門，從『阿』字開始到『茶』字結束，都具備一切法，判屬於圓教的四十二個階位。其次，說明初地修治地業，乃至第十地修治地業，判屬於別教的階位。最後，說明干慧地乃至佛地，判屬於通教的階位。這樣深刻地領會了經文的含義，文義清晰明瞭。然而，佛陀一期所說的各大經典，門門不同，階位和數量也各不相同，修行人採用的方法也各不相同。如果論數量的完整，必須依據《瓔珞經》。如果扶助三觀的次第，必須依據《大品般若經》。如果凡夫想要得到預流果，必須依據《涅槃經》，數量完整而且容易理解。扶助三觀的人，想要用道慧具足道種慧，應當學習般若。想要用道種慧具足一切智，應當學習般若。想要用一切智具足一切種智，應當學習般若。想要用一切種智斷除煩惱和習氣，應當學習般若。最初的五方便位，是伏斷見思惑，修習從假入空的觀。十住位是道慧，斷除見思惑，修習從空入假的道種慧，斷除塵沙惑。如果從假入空，就破除普遍的假。如果從空入假，就破除偏空的執著。到了十回向位中，學習不假不空的一切智，伏斷無明。登地時得到一切種智。如果到了等覺位，一時斷除煩惱和習氣。如果不明白等覺位，就只是十地斷除煩惱習氣。所以說三觀互相扶助（等等）。如果《瓔珞經》說明十信、十住為習種性，十行是道種性，十

【English Translation】 English version The beginning is scattered, and the end is conclusive. Question: Since the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is a later sutra, why does it not clearly state the stages of Bodhisattvas? Answer: The previous sutras have already explained the order of a complete sutra. The Lotus Sutra is after a period of teaching. The reason is that the Yingluo Sutra (Bodhisattva Inherent Profession Sutra) concludes the various Vaipulya sutras, and the Renwang Sutra (Benevolent Kings Sutra) concludes the Prajna sutras. The Lotus Sutra comes later, so it does not clearly state the stages of Bodhisattvas, but only resolves the various expedient means and enters the realm of reality. The Nirvana Sutra also does not clearly state the stages of Bodhisattvas, but similarly opens up the Buddha-nature and enters the secret treasury. However, the meaning of the Dilun (Treatise on the Ten Stages Sutra) is profound and subtle; it cannot be understood without the personal realization of a sage, and ordinary people cannot know it. Depending on the different capacities of beings, the Dharma is increased or decreased, adapted to the situation, sometimes broad, sometimes concise, appearing and disappearing as appropriate. As long as we follow the Buddha's teachings and rely on the Sutras, we must not be attached to this and deny that, each raising disputes, using unlawful words to slander others, falsely accuse the Buddha, and defame the scriptures (etc.). Master Nanyue Huisi, in explaining the Mahaprajnaparamita Sutra, explains the stages of Bodhisattvas in three places. First, the forty-two syllable door, from the syllable 'a' to the syllable 'cha', all possess all dharmas, and are classified as the forty-two stages of the Perfect Teaching. Second, it explains the cultivation of the ground karma from the first ground to the tenth ground, which is classified as the stages of the Separate Teaching. Finally, it explains the Dry Wisdom Ground to the Buddha Ground, which is classified as the stages of the Common Teaching. This deeply understands the meaning of the sutra, and the meaning of the text is clear and understandable. However, the various great sutras spoken by the Buddha in his lifetime are different in each door, and the stages and numbers are also different. Practitioners adopt different methods. If one discusses the completeness of numbers, one must rely on the Yingluo Sutra. If one supports the order of the Three Contemplations, one must rely on the Mahaprajnaparamita Sutra. If an ordinary person wants to attain the stream-enterer fruit, one must rely on the Nirvana Sutra, which is complete in number and easy to understand. Those who support the Three Contemplations, wanting to use the Wisdom of the Path to perfect the Wisdom of the Seeds of the Path, should study Prajna. Wanting to use the Wisdom of the Seeds of the Path to perfect All-Knowing Wisdom, should study Prajna. Wanting to use All-Knowing Wisdom to perfect All-Knowing Wisdom of All Kinds, should study Prajna. Wanting to use All-Knowing Wisdom of All Kinds to cut off afflictions and habits, should study Prajna. The initial Five Expedient Stages are to subdue and cut off the views and thoughts, and cultivate the contemplation of entering emptiness from the provisional. The Ten Abodes are the Wisdom of the Path, cutting off the views and thoughts, cultivating the Wisdom of the Seeds of the Path of entering the provisional from emptiness, and cutting off the dust and sand afflictions. If one enters emptiness from the provisional, one breaks the universal provisional. If one enters the provisional from emptiness, one breaks the attachment to biased emptiness. In the Ten Dedications, one learns the All-Knowing Wisdom that is neither provisional nor empty, and subdues ignorance. Upon reaching the ground, one obtains All-Knowing Wisdom of All Kinds. If one reaches the Equal Enlightenment stage, one cuts off afflictions and habits at once. If one does not understand the Equal Enlightenment stage, one only cuts off afflictions and habits in the Ten Grounds. Therefore, the Three Contemplations support each other (etc.). If the Yingluo Sutra explains the Ten Faiths and Ten Abodes as the nature of habitual seeds, the Ten Practices are the nature of the seeds of the Path, the Ten

迴向為性種性。十地聖種性。等覺性。妙覺性。略則七位廣說五十二位也。依涅槃五行十功五味。半滿次第。相扶始自凡夫得預修學。具有別圓界內界外。四四諦意。菩薩住堪忍地。鐵輪位中修生滅四諦。十住中修無生四諦。十行中修無量四諦。十回向中修相似。無作四諦。登地見中。得一切種智。五行十功。間藏通云何得入涅槃中修學耶。答涅槃扶律而說故名贖命。若別圓有法身慧命。何須贖命贖命。意在藏通灰斷之命。令得法身常住也。問三藏生滅慧。云何贖成常住慧。答今涅槃引藏通中昔日灰斷不明佛性。今俱引見佛性。當知三慧被決不同。先曰若論戒則五支諸戒小乘所無也。若論定從八背舍。十信中伏通惑住堪忍地。教化眾生豈同二乘。問何以得知答。一以義推可見二。以聲聞相異問。別教登地猶用界內通。名名四依義何。意不用界內方便耶。答即得用既以通名名斷道。何意不得用方便伏道暖等位耶。又復佛法名教。通用小乘名教在方便中尚用大乘。方便道見諦斷道何意不用耶。所言別教其義有八。謂理教智斷行位因果(云云)。理別者。三諦之理。理隔不融信而修之。從淺至深歷別有異。從淺與后別。深與前別。當體間隔。是名理別。教別者。佛日先照菩薩。二乘聾啞。豈況凡夫瓔珞仁王。地論。攝論不明

界內故凡聖異聞。大論明一與聲聞共說。二不共說。不共說即教別也。大經五行不融。大品三慧屬三人。釋論釋之實是一法。為向人說令易解故。三慧為三。如一時說三相此即教別也。智別者。圓意難顯。要假方便然後可見。如因作入無作因。無常以入常外人難因無常果云何常。佛答汝因是常而果無常。何故不聽我法中因無常而果是常(云云)。別菩薩欲學常住佛性。先修無量四聖諦。后觀諸法實相中道。佛性不生不滅。不垢不凈。次第梯隥先觀空。次學恒沙佛法。后開如來藏。次第修三眼三智。是名智別斷惑別者。如無量義云。眾生欲性無量。欲性無量說法無量。說法無量故藥病無量。藥病無量故通塞無量。分別校計生滅無生滅。無量無作苦集滅道皆無量。覆如來藏藏闇故造作二十五有業。受諸生死。愍此長夜發菩提心。興四弘誓自脫無量繫縛。亦脫眾生無量繫縛。是名斷惑別行位因果等別可知也。問無作既勝。何不緣無作發菩提心。答別家以無作是果。果不通因故。非發心正意。意者緣無量發心。至果方成無作耳。問若爾初地已得無作。何意不緣發心耶。答初地分得妙覺時乃究竟。例如三藏初生滅果方無生。通則不爾。發心即觀無生。別人初緣無量后乃無作。圓人發心初則無作大意竟(云云)。二停心者。前三藏

【現代漢語翻譯】現代漢語譯本界內關於凡夫、聖人的不同見聞。《大智度論》闡明，一是與聲聞（Śrāvakā，聽聞佛陀教誨而證悟的弟子）共同宣說的，二是不共同宣說的。不共同宣說的就是教義上的區別。《大般涅槃經》認為五行（五種根本的修行方法或原則）不能融合。《大品般若經》認為三慧（三種智慧，即聞慧、思慧、修慧）屬於不同的人。但《釋論》解釋說，實際上是一種法，爲了讓人們容易理解，才說成三種智慧。比如一時宣說三相（三種不同的特徵），這就是教義上的區別。智慧上的區別在於，圓滿的意義難以顯現，必須藉助方便法門才能看見。比如，通過『作』而入『無作因』。外道之人難以理解無常的因如何產生常的果。佛陀回答說：『你的因是常，而果是無常。為何不允許我的法中因是無常，而果是常呢？』（等等）。特別地，菩薩想要學習常住的佛性，首先要修習無量的四聖諦（Four Noble Truths，苦、集、滅、道），然後觀察諸法實相的中道（Middle Way）。佛性不生不滅，不垢不凈。次第漸進，先觀察空性（Emptiness），再學習如恒河沙數般眾多的佛法，最後開啟如來藏（Tathāgatagarbha，如來法身）。次第修習三眼（三種眼，肉眼、天眼、慧眼）三智（三種智慧，一切智、道種智、一切種智）。這叫做智慧上的區別。斷惑上的區別，如《無量義經》所說：『眾生的慾望和本性是無量的，因此說法也是無量的。說法無量，所以藥和病也是無量的。藥和病無量，所以通達和阻塞也是無量的。分別校量生滅和無生滅，無量和有作無作，苦集滅道都是無量的。』因為如來藏被遮蔽，所以造作二十五有（三界中的二十五種存在狀態）的業，承受各種生死輪迴。憐憫眾生長期處於黑暗之中，所以發菩提心（Bodhicitta，覺悟之心），發起四弘誓願（Four Great Vows），自己解脫無量的繫縛，也解脫眾生無量的繫縛。這叫做斷惑上的區別。行位、因果等的區別可以類推得知。問：無作既然殊勝，為何不緣無作發菩提心？答：別家認為無作是果，果不通因，所以不是發心的正意。真正的意思是緣無量發心，到結果才能成就無作。問：如果這樣，初地（the first ground of Bodhisattva）已經得到無作，為何不緣無作發心呢？答：初地只是分得，妙覺時才究竟。例如三藏教義中，初生滅果才能達到無生。通教則不是這樣，發心就觀無生。別教的人先緣無量，然後才達到無作。圓教的人發心之初就是無作。大意講完了（等等）。二，停心，前面三藏

【English Translation】 English version These are different views on ordinary beings and sages within the realm. The Mahāprajñāpāramitopadeśa (大智度論) clarifies that one is spoken in common with the Śrāvakās (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), and the other is not spoken in common. What is not spoken in common is the difference in teachings. The Mahāparinirvāṇa Sūtra (大般涅槃經) considers the five elements (五行, five fundamental practices or principles) to be non-融和. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品般若經) considers the three wisdoms (三慧, three types of wisdom: learning, thinking, and practice) to belong to three different people. However, the Śāstra explains that it is actually one Dharma, and it is said to be three wisdoms to make it easier for people to understand. For example, when three characteristics (三相, three different characteristics) are spoken of at one time, this is a difference in teachings. The difference in wisdom lies in the fact that the complete meaning is difficult to manifest and must be seen through skillful means. For example, entering 'non-action cause' through 'action'. Outsiders find it difficult to understand how a impermanent cause can produce a permanent effect. The Buddha replied: 'Your cause is permanent, but the effect is impermanent. Why not allow that in my Dharma, the cause is impermanent, and the effect is permanent?' (etc.). In particular, if a Bodhisattva wants to learn the permanent Buddha-nature (佛性), they must first cultivate the immeasurable Four Noble Truths (四聖諦), and then observe the Middle Way (中道) of the true nature of all dharmas. The Buddha-nature neither arises nor ceases, neither is defiled nor pure. Progressing gradually, first observe emptiness (空性), then learn the countless Buddha-dharmas like the sands of the Ganges, and finally open the Tathāgatagarbha (如來藏, the womb of the Thus Come One). Cultivate the three eyes (三眼, three types of eyes: physical eye, heavenly eye, wisdom eye) and three wisdoms (三智, three types of wisdom: knowledge of all things, knowledge of the path, knowledge of all aspects) in sequence. This is called the difference in wisdom. The difference in cutting off delusions, as the Amitārtha Sūtra (無量義經) says: 'The desires and nature of sentient beings are immeasurable, so the teachings are also immeasurable. Because the teachings are immeasurable, the medicine and the disease are also immeasurable. Because the medicine and the disease are immeasurable, the understanding and obstruction are also immeasurable. Distinguishing and measuring arising and ceasing, non-arising and non-ceasing, immeasurable and action/non-action, suffering, accumulation, cessation, and the path are all immeasurable.' Because the Tathāgatagarbha is obscured, one creates the karma of the twenty-five existences (二十五有, twenty-five states of existence in the three realms) and endures various cycles of birth and death. Pitying sentient beings who are in darkness for a long time, one generates Bodhicitta (菩提心, the mind of enlightenment) and makes the Four Great Vows (四弘誓願), liberating oneself from immeasurable bonds and also liberating sentient beings from immeasurable bonds. This is called the difference in cutting off delusions. The differences in stages of practice, causes, and effects can be inferred. Question: Since non-action is superior, why not generate Bodhicitta based on non-action? Answer: The separate school considers non-action to be the result, and the result does not connect to the cause, so it is not the correct intention for generating the mind. The true meaning is to generate the mind based on immeasurability, and only when the result is achieved can non-action be accomplished. Question: If so, since the first ground (初地) has already attained non-action, why not generate the mind based on non-action? Answer: The first ground only attains a portion, and it is only complete at the time of wonderful enlightenment. For example, in the teachings of the Tripiṭaka, the fruit of initial arising and ceasing can only reach non-arising. This is not the case in the common teaching, where one observes non-arising as soon as the mind is generated. People of the separate teaching first rely on immeasurability and then attain non-action. People of the perfect teaching are non-action from the very beginning of generating the mind. The main idea is finished (etc.). Two, stopping the mind, the previous Tripiṭaka

數息不凈等。停心疏遠事偽。通以觀息不生不滅。停心即事而理近密真。今別教以持戒之根本。若我住世無異此也。即佛依此而住即僧雖爾。望於三藏是密是真。望于實相非近非密非真非理。與前別後別。居季孟之間。此義可知(云云)。大經云。菩薩作是思惟。出家間曠猶若虛空。一切善法因之增長。在家逼迫猶如牢獄。一切惡法因之而生。往詣僧坊聞佛有無上道。無上正法。大眾正行即求出家。佛是非果之果人也。無上道是慧。聖行正法是定。聖行大眾是戒。聖行此是非因之因也。菩薩受持時如秉浮囊度于大海。爾時愛見羅剎來乞浮囊。若全若半若手若指若塵。令汝安隱得入涅槃。謂稱情暢樂名涅槃。鈍使造惡多墮三塗。利使執見破戒亦墮三塗。或執見修善多牽天上。久后還墮。若不隨愛見能生五支諸戒。一根本業清凈戒。謂四重也。二前後眷屬余清凈戒。前後是方便偷蘭遮等。余是諸四篇等也。非諸惡覺覺清凈戒。定共戒也。護持正念念清凈戒。道共戒也。迴向菩提大乘戒也。後有九種與釋論十種相似。一清凈戒謂受得清凈也。二善法戒。謂動不動皆毗尼也。若護持不犯生止行兩善謂法也。三不缺戒。謂五篇不破也。四不析戒。析假入空體假入空皆道共戒也。五大乘戒。即菩薩初信心。經云。汝等但發菩提心。

【現代漢語翻譯】現代漢語譯本：數息觀和不凈觀等法門，都是爲了使修習者停止妄心，疏遠虛偽之事。通過觀呼吸的不生不滅，來達到止息妄心的目的。止息妄心，從現象入手，而道理卻很接近真實。現在特別教導以持戒為根本。如果我（佛陀）住世，也不會有其他不同的教導。佛陀就是依此而住，僧眾也是如此。從三藏的角度來看，這是秘密而真實的教導。但從實相的角度來看，它既不接近，也不秘密，既不真實，也不合理。與之前的教法和之後的教法有所不同，處於季孟之間。這個道理是可以理解的（此處省略）。《大般涅槃經》中說：菩薩這樣思考，出家修行，空曠自在，猶如虛空，一切善法因此而增長。在家生活，逼迫狹隘，猶如牢獄，一切惡法因此而生。於是前往僧團，聽聞佛陀宣說無上道（anuttara-marga，最高的道路），無上正法（anuttara-saddharma，最高的正法），大眾如法修行，便求出家。佛陀是『非果之果人』，無上道是智慧，聖行正法是禪定，聖行大眾是戒律，聖行這是『非因之因』。菩薩受持戒律時，就像拿著一個浮囊渡過大海。這時，愛見羅剎（rāksasa，惡鬼）前來乞討浮囊，無論是全部、一半、一隻手、一個手指，甚至一粒灰塵，都說能讓你安穩地進入涅槃（nirvāna，寂滅）。他們所謂的涅槃，就是稱心如意，暢快快樂。愚鈍的人因為煩惱而造惡，大多墮入三惡道（tri-gati，地獄、餓鬼、畜生）。聰明的人執著于自己的見解，破戒也會墮入三惡道。或者執著于自己的見解而修善，大多牽引到天上，但很久以後還是會墮落。如果不隨順愛見，就能生起五支戒律：一、根本業清凈戒，指的是四重戒（catur-pārājika，比丘戒中最嚴重的四條）。二、前後眷屬余清凈戒，前後指的是方便罪和偷蘭遮罪（sthūlātyaya，僅次於四重戒的罪），余指的是其他四篇罪（catuh-varga，比丘戒的四個部分）。三、非諸惡覺覺清凈戒，指的是定共戒（samādhi-samvara-śīla，由禪定產生的戒律）。四、護持正念念清凈戒，指的是道共戒（mārga-samvara-śīla，由智慧產生的戒律）。五、迴向菩提大乘戒（mahāyāna-śīla，以菩提心為基礎的戒律）。後面有九種戒，與《釋論》中的十種戒相似。一、清凈戒，指的是受戒后保持清凈。二、善法戒，指的是一切動與不動都符合毗尼（vinaya，戒律）。如果護持戒律不犯，就能生起止行兩種善法，這指的是法。三、不缺戒，指的是五篇戒不破。四、不析戒，指的是析假入空，體假入空，都是道共戒。五、大乘戒，指的是菩薩的初發心。《華嚴經》說：你們只要發起菩提心。

【English Translation】 English version: Practices such as breath counting and impurity contemplation are intended to stop the mind's wandering and distance oneself from falsehoods. By observing the non-arising and non-ceasing of breath, one aims to still the mind. Stillness of mind begins with phenomena, but the principle is close to reality. Now, special emphasis is placed on upholding the precepts as the foundation. If I (the Buddha) were to remain in the world, there would be no different teaching. The Buddha abides by this, and so do the Sangha. From the perspective of the Tripiṭaka (three baskets, the Buddhist canon), this is a secret and true teaching. However, from the perspective of true reality, it is neither close nor secret, neither true nor reasonable. It differs from both previous and subsequent teachings, residing in between. This principle can be understood (omitted here). The Mahāparinirvāṇa Sūtra states: 'A Bodhisattva thinks thus: Leaving home is vast and free, like the sky, and all good dharmas increase because of it. Lay life is oppressive and narrow, like a prison, and all evil dharmas arise because of it.' Therefore, they go to the Sangha, hear the Buddha expound the anuttara-marga (unsurpassed path), the anuttara-saddharma (unsurpassed true dharma), and the assembly practices correctly, and then they seek to leave home. The Buddha is a 'non-result result person.' The unsurpassed path is wisdom, the holy practice of the true dharma is samādhi (concentration), the holy practice of the assembly is śīla (discipline), the holy practice is a 'non-cause cause.' When a Bodhisattva upholds the precepts, it is like holding a floating bladder to cross the great ocean. At this time, rāksasas (demons) of love and views come to beg for the floating bladder, whether it be the whole thing, half of it, a hand, a finger, or even a speck of dust, saying that it will allow you to peacefully enter nirvāṇa (liberation). What they call nirvāṇa is simply being content and joyful. Dull people create evil due to afflictions and mostly fall into the tri-gati (three evil realms: hell, hungry ghosts, and animals). Clever people cling to their views and break the precepts, also falling into the three evil realms. Or, clinging to their views, they cultivate good deeds, mostly leading to rebirth in the heavens, but they will still fall back down after a long time. If one does not follow love and views, one can generate the five branches of precepts: 1. The fundamentally pure precept of karma, referring to the four catur-pārājika (the four major prohibitions for monks). 2. The pure precepts of the preceding and following retinue, where 'preceding and following' refers to expedient offenses and sthūlātyaya (serious offenses), and 'remaining' refers to the other four categories of offenses (catuh-varga). 3. The pure precept of awakening from all evil thoughts, referring to samādhi-samvara-śīla (precepts arising from concentration). 4. The pure precept of upholding right mindfulness, referring to mārga-samvara-śīla (precepts arising from wisdom). 5. The Mahāyāna precept of dedicating to Bodhi (mahāyāna-śīla, precepts based on the Bodhi mind). There are nine types of precepts that follow, similar to the ten types in the Śāstra. 1. Pure precept, referring to maintaining purity after receiving the precepts. 2. Precept of good dharmas, referring to all actions, whether moving or still, conforming to the vinaya (discipline). If one upholds the precepts without violation, one can generate both cessation and action, which refers to the Dharma. 3. Unbroken precept, referring to not breaking the five categories of precepts. 4. Un-analyzed precept, referring to analyzing the false to enter emptiness, and the body as false entering emptiness, both of which are precepts of the path. 5. Mahāyāna precept, referring to the initial aspiration of a Bodhisattva. The Avataṃsaka Sūtra says: 'You only need to generate the Bodhi mind.'

則出家禁戒具足也。六不退戒。即十住不退也。七隨順戒。對十行隨道戒也。八究竟戒。九迴向戒。斷界內正習也。十具足諸波羅蜜戒者。登初地乃至等覺也。於一戒中具足爾許法門。即是別家停心如前數息。身命之要。今戒為法本道之根源。故以戒為停心也。菩薩雖信佛法。常住之理內解分明。猶自覺觀不住是直而非善。爾時更學定聖行停心。即共念處也。依經即是隨息停心。此知阿那出息入息。繩長知長繩短知短。元治覺觀髮根本凈。特勝通明等。凈如開倉見谷粟。經云。復有梵行。謂見身中三十六物是修念處實觀也。次不凈觀治貪慾。經云。復有聖行。謂除卻皮肉。諦觀白骨一一節間有我不耶。作此觀時即見骨中青黃赤鴿。色是背舍欲界定相四色轉明。心與色青合。故一切皆青。余亦爾。是未到地相。爾時不壞內色不壞外色。內外俱不滅色相。以是不凈心觀內外色。即見額上骨中八色。光明煜煜而出照天下。即初禪覺支相。聲聞但有光不見。佛菩薩多修唸佛見佛。或為說法。即初背舍。初禪攝內無色相。以是不凈心觀外色者。內滅卻骨人以不凈心觀外色。外色有二。一身外之色即是死屍等。二骨人所放八色光明。是界外之色。所以須觀者。去欲界近用以防過。故界內色外色皆不凈。故言以不凈心觀外色。若作修

家方便。自有觀法滅卻骨人。今但言證法見骨人。自然消磨不見。但有八色及外不凈。故言內無色外觀色。此骨人滅時即有未到地相。亦是初禪謝。二禪內凈起。起時八色一陪更明。青黃赤鴿非復前比。亦有內凈喜樂一心。四支不同根本。特勝通明中是為二背舍二禪攝也(云云)。三凈背捨身作證時是三禪相。舊云。三禪無勝處。四禪無背舍。釋論明凈背捨身作證。三禪遍身樂得為證。四禪無樂。何所為身作證。成論人以三禪共為一凈背舍。今用三四兩禪。從容共為一凈背舍無嫌。三禪身證為凈背初門。成就在第四禪。第四禪具足勝處也。何故言凈。大論云。緣凈故凈。八色是凈。法未被練不得凈。今三禪四禪法。起來觸此八色為作凈緣。三四禪等此是色界極凈之色。用此為緣故言緣凈觸。八色更凈故言緣凈是樂。遍身受故知是三禪中凈有四義。三如前兩背舍即是緣凈故凈此意也。四空四背舍無色更無別法但以空無相心修。若凡夫人自地地愛染。聖人深心智慧利直去不回。故名背舍。問舊云。此無別法但以無漏修此可然。前何意無別法。不可指舊禪為別法。不可指邪禪鬼定外道。事為別法(云云)。今次四禪得修若不得禪。作觀不成設修。雖不發無漏亦名修背舍。而不名解脫。若有宿習發此何嫌。但滅受一背捨不得無

【現代漢語翻譯】現代漢語譯本家方便：如果能有一種觀想方法可以滅除『骨人』（指觀想身體不凈），那就最好了。現在只說通過修證佛法來觀察『骨人』，它自然會消磨隱退不見。但（此時）還有八色（指地、水、火、風、青、黃、赤、白八種基本色）以及外在的不凈之物。所以說，（這是）『內無色外觀色』。當這個『骨人』消失時，就會出現『未到地相』（指尚未達到禪定的狀態），這也表示初禪已經過去，二禪的內在清凈開始生起。生起時，八種顏色比之前更加明亮，青、黃、赤、鴿（色）與之前不同。也會有內在的清凈、喜悅和一心不亂的狀態。四肢與根本不同，在特勝通明中，這就是二背舍，被二禪所攝（云云）。三凈背舍：當身體證得時，是三禪的相狀。舊說認為，三禪沒有勝處，四禪沒有背舍。《釋論》中說明凈背捨身作證，三禪遍身之樂可以作為證驗。四禪沒有樂受，又如何能身作證呢？《成論》的人認為三禪共同構成一個凈背舍。現在我們認為三禪和四禪從容地共同構成一個凈背舍，沒有衝突。三禪的身證是凈背舍的初入門戶，成就在第四禪。第四禪具足勝處。為什麼說是『凈』呢？《大論》中說，因為緣于清凈之境，所以是清凈的。八色是清凈的，佛法未經修習就不能達到清凈。現在三禪和四禪的佛法，生起後接觸這八色，作為清凈的因緣。三禪和四禪等同於極其清凈的色，用這個作為因緣，所以說『緣凈』就是樂。因為是遍身感受，所以知道這是三禪中的清凈有四種含義。三如前面的兩背舍，就是緣于清凈所以清凈，就是這個意思。四空四背舍：無色界沒有其他特別的佛法，只是用空無相的心來修習。如果是凡夫，就會對自己的境界產生愛染；聖人則以深刻的智慧，勇猛直進，不退轉，所以稱為背舍。問：舊說認為，這裡沒有其他特別的佛法，只是用無漏智來修習，這可以理解。那麼前面說的『沒有其他特別的佛法』是什麼意思呢？不能指舊禪為特別的佛法，也不能指邪禪、鬼定、外道之事為特別的佛法（云云）。現在接著修習四禪，如果不能得到禪定，觀想就不能成就。即使修習，雖然不生起無漏智，也稱為修習背舍，但不稱為解脫。如果過去有修習的習氣，生起這個（禪定）有什麼妨礙呢？但是滅受一背舍不能沒有。

【English Translation】 English version It would be convenient if there were a contemplation method to eliminate the 'bone person' (referring to contemplating the impurity of the body). Now, we only say that by practicing and realizing the Dharma, one observes the 'bone person,' and it will naturally diminish and disappear. However, there are still the eight colors (referring to the eight basic colors of earth, water, fire, wind, blue, yellow, red, and white) and external impurities. Therefore, it is said, 'internally without form, externally observing form.' When this 'bone person' disappears, the 'preliminary stage' (referring to the state before reaching samadhi) will appear, which also indicates that the first Dhyana has passed, and the inner purity of the second Dhyana begins to arise. When it arises, the eight colors are brighter than before, and blue, yellow, red, and dove (color) are different from before. There will also be inner purity, joy, and one-pointedness of mind. The limbs are different from the root, and in the particularly excellent and clear state, this is the second liberation, which is included in the second Dhyana (etc.). The three pure liberations: When the body attains realization, it is the appearance of the third Dhyana. The old saying believes that there is no superior place in the third Dhyana, and there is no liberation in the fourth Dhyana. The Shastra explains that the pure liberation body attains realization, and the joy throughout the body in the third Dhyana can be used as verification. The fourth Dhyana has no joy, so how can the body attain realization? The people of the Shastra believe that the three Dhyanas together constitute one pure liberation. Now we believe that the third and fourth Dhyanas leisurely constitute one pure liberation together, without conflict. The body realization of the third Dhyana is the initial gateway to pure liberation, and the achievement is in the fourth Dhyana. The fourth Dhyana fully possesses the superior place. Why is it said to be 'pure'? The Shastra says that because it is based on a pure realm, it is pure. The eight colors are pure, and the Dharma cannot be purified without practice. Now, the Dharma of the third and fourth Dhyanas, after arising, touches these eight colors, acting as a pure cause. The third and fourth Dhyanas are equivalent to extremely pure colors, and using this as a cause, it is said that 'based on purity' is joy. Because it is a feeling throughout the body, it is known that the purity in the third Dhyana has four meanings. Three, like the previous two liberations, it is pure because it is based on purity, which is the meaning. The four formless liberations: There are no other special Dharmas in the formless realm, only practicing with a mind of emptiness and non-form. If it is an ordinary person, they will develop attachment to their own realm; a sage, with profound wisdom, advances bravely and directly, without retreating, so it is called liberation. Question: The old saying believes that there are no other special Dharmas here, only practicing with non-outflow wisdom, which is understandable. Then what does it mean by 'no other special Dharmas' mentioned earlier? One cannot refer to the old Dhyana as a special Dharma, nor can one refer to heretical Dhyana, ghost samadhi, or the affairs of external paths as special Dharmas (etc.). Now, continue to practice the fourth Dhyana. If one cannot obtain samadhi, contemplation cannot be achieved. Even if one practices, although non-outflow wisdom does not arise, it is called practicing liberation, but it is not called liberation. If there are past habits of practice, what harm is there in arising this (samadhi)? However, the liberation of extinguishing feeling cannot be without.

漏修則不成。故不論發宿習也。九次第師子超越等。三藏中無有凡夫修得此定。大乘或有(云云)。次大不凈。亦名大背舍。良以。假想厭力小。若假想厭背大。皆由緣處廣狹。若觀骨人不凈除卻皮肉。或觀一尸一兩城邑聚落等所有正報。故言小不凈小背舍。若大不凈。絓是依報國土。錢財谷帛山川林園。江河池沼大地一切色法悉皆不凈。蟲膿流出臭腥流潰。山如聚膿。河海穢濁。衣服如臭尸皮。飲食皆蟲汁。大經云。觀好美羹作穢汁想。飯如蟲聚。宅如冢墓。大地無可愛處。若幻術誑人今神通得法道理。故酥蠟金鐵遇暖則流。遇冷冰結。凡夫遇凈緣成凈。遇不凈緣便不凈。達此道理得其轉變。良以。昔曾修得今發宿習。故大地依正悉是不凈。初學乍有興廢。數習成性任運不凈。譬如鉆火發不擇薪。乃至江河干竭。此觀亦爾。初止一尸二尸一兩聚落。若成大勢一切依正無非不凈。故言大不凈觀也。又福人感色凈。又人心著凈重於穢輕。破此大著皆為不凈。不可定執。山河國土而言為凈。如僧護見地獄。一百二十五所。所見大地是身為他所耕。叫喚苦惱。是名田地獄。又見身是樹眾苦競集。宛轉呼咤若山若屋。衣裳浴室房法事等悉皆受苦。何者昔觸境生著起愛。今觸境穢惡受苦。今為轉此愛染修大不凈觀。破凈顛倒亦名

【現代漢語翻譯】現代漢語譯本漏修則不能成就。所以不論是過去世的習氣。九次第定、師子奮迅三昧、超越三昧等，在小乘三藏中沒有凡夫能夠修得這些禪定。大乘或許有（這種情況）。接下來是大不凈觀，也叫做大背舍。這是因為，如果假想的厭惡力量小，如果假想厭惡的對象很大，都是由於所緣的處所範圍大小不同。如果觀察骨人，不凈觀去除皮肉，或者觀察一具屍體，或者一兩個城邑聚落等所有正報之身。所以說小不凈觀、小背舍。如果大不凈觀，涉及到的是依報國土，錢財穀物絲綢山川林園，江河池沼大地一切色法都全部是不凈的，蟲膿流出，臭氣腥氣潰爛流淌。山就像聚集的膿液，河海污穢渾濁，衣服就像臭屍體的皮，飲食都是蟲子的汁液。《大般涅槃經》中說，觀察美好的羹湯，作污穢汁液的想；飯就像蟲子聚集，住宅就像墳墓，大地沒有可愛之處。如果（有人認為這是）幻術欺騙人，現在用神通得到佛法的道理。所以酥油、蠟、金、鐵遇到溫暖就會融化，遇到寒冷就會結冰。凡夫遇到清凈的因緣就成就清凈，遇到不凈的因緣就不清凈。通達這個道理就能得到轉變。這是因為，過去曾經修習過，現在就引發了宿世的習氣。所以大地依報和正報全部都是不凈的。初學者剛開始時有時靈驗有時不靈驗，多次練習形成習慣，自然而然地就感到不凈。譬如鉆木取火，一旦點燃就不選擇木柴，乃至江河干涸。這種觀想也是這樣，最初只觀想一具屍體、兩具屍體、一兩個聚落。如果形成強大的力量，一切依報和正報沒有不是不凈的。所以說大不凈觀。還有，有福報的人感受到的顏色是清凈的，而且人心執著于清凈重於厭惡輕於不凈。爲了破除這種大的執著，都觀想為不凈，不可執著地認為山河國土是清凈的。如僧護尊者見到地獄，一百二十五處。所見到的大地是身為他人所耕種，叫喊苦惱，這叫做田地獄。又見到身體是樹木，各種痛苦聚集在一起，在山或房屋中翻滾呼叫。衣裳、浴室、房舍、法事等等全部都在受苦。這是因為過去接觸境界時產生執著生起愛戀，現在接觸境界時感到污穢噁心而受苦。現在爲了轉變這種愛染，修習大不凈觀，破除清凈的顛倒，也叫做背舍。

【English Translation】 English version If there is a deficiency in cultivation, it cannot be accomplished. Therefore, it doesn't matter if it's a past life's habit. The Nine Sequential Dhyanas, the Lion's Leaping Samadhi, the Transcending Samadhi, etc., in the Hinayana Tripitaka, no ordinary person can attain these samadhis. Perhaps Mahayana has them (it is said). Next is the Great Impurity Contemplation, also called the Great Repulsiveness. This is because if the imagined aversion power is small, if the imagined aversion object is large, it is all due to the different sizes of the objects contemplated. If one observes a skeleton, the Impurity Contemplation removes the skin and flesh, or observes a corpse, or one or two cities and villages, etc., all the proper rewards of the body. Therefore, it is called Small Impurity Contemplation, Small Repulsiveness. If it is the Great Impurity Contemplation, it involves the dependent land, money, grain, silk, mountains, forests, gardens, rivers, ponds, the great earth, all forms are all impure, pus and blood flow out, foul and fishy odors fester and flow. Mountains are like gathered pus, rivers and seas are filthy and turbid, clothes are like the skin of a stinking corpse, food and drink are all insect juice. The Mahaparinirvana Sutra says, 'Observe a beautiful soup, imagine it as filthy juice; rice is like a gathering of insects, the house is like a tomb, the great earth has nothing lovable.' If (someone thinks this is) a magic trick deceiving people, now use supernatural powers to obtain the principles of the Dharma. Therefore, ghee, wax, gold, and iron melt when warm, and freeze when cold. Ordinary people achieve purity when they encounter pure conditions, and become impure when they encounter impure conditions. Understanding this principle can achieve transformation. This is because one has cultivated it in the past, and now it triggers past habits. Therefore, the dependent and proper rewards of the great earth are all impure. Beginners may sometimes be effective and sometimes not, but after repeated practice, it becomes a habit, and one naturally feels impure. For example, drilling wood to make fire, once ignited, does not choose the wood, even until the rivers dry up. This contemplation is also like this, initially only contemplating one corpse, two corpses, one or two villages. If it forms a powerful force, all dependent and proper rewards are nothing but impure. Therefore, it is called the Great Impurity Contemplation. Also, people with blessings perceive colors as pure, and people's minds are attached to purity more than aversion and less than impurity. To break this great attachment, all are contemplated as impure, and it is not permissible to cling to the idea that mountains, rivers, and lands are pure. For example, the Venerable Sangharaksa saw hell, one hundred and twenty-five places. The great earth he saw was the body being cultivated by others, crying out in suffering, this is called the Field Hell. He also saw the body as a tree, with various sufferings gathered together, rolling and shouting in mountains or houses. Clothes, bathrooms, houses, Dharma events, etc., are all suffering. This is because in the past, when touching objects, attachment arose and love was born, but now, when touching objects, one feels filthy and disgusted and suffers. Now, in order to transform this love and attachment, one cultivates the Great Impurity Contemplation, breaking the inversion of purity, also called Repulsiveness.

大不凈大背舍。若凡夫所修八禪。但除下地不能除自地。佛弟子所修能除下地亦除自地。未是無漏不能除上。地若無漏緣通則自地下上皆能除也。若內觀骨人外觀色名初背舍。初禪攝若。內無色外觀色外。八色正依皆不凈時名二背舍。二禪攝。此兩背約依正判大小。若三禪入凈背舍則不論。何者根本是小所得。不凈成小背舍。若根本是大成大背舍。乃至四空滅受例如此(云云)。若約兩不凈為勝處。還依依正判大小。若約多少好醜成小勝處。亦約依正。多少好醜成大勝處。所以厭背心未能轉變自在。勝處更來熟之。一尸少二尸多。十少百多一國少大千多。衣食多少亦爾。初未能多少。少習既成即能多。今發還爾。若好若丑者。此約兩報為好醜。端陋慧愚富貧貴賤。而論好醜。好醜皆不凈。此亦小不凈耳。大則好山惡山好國惡國好醜皆不凈。此則大也。次依正俱丑骨人所放八色為好。此兩俱不凈者而名好醜。此為勝處。初禪攝。若內無色外觀色。若多若少若好若丑。勝知勝見二禪攝。雖無骨人。而外有八色。復有依正。若多若少好醜如前(云云)。勝知勝見者。了此心於色不為色所縛。心能轉色故言勝知勝見。凈不凈等皆於己心能得自在觀解成就故言勝知勝見。行者如此觀勝之時。豈更貪世己身尚不惜。何容貪他。上古

【現代漢語翻譯】現代漢語譯本大不凈觀和大背舍觀。如果凡夫所修的八禪，只能去除下層的煩惱，不能去除自身禪定帶來的煩惱。佛弟子所修的禪定，既能去除下層的煩惱，也能去除自身禪定帶來的煩惱。但因為還不是無漏的智慧，所以不能去除更高層次的煩惱。如果有了無漏的智慧，並且能普遍地觀照，那麼無論下層還是上層的煩惱都能去除。如果內觀自身是白骨，外觀他人身體的色相，這稱為初背舍觀，屬於初禪的範圍。如果內心沒有色相的執著，外觀外在的色相，無論是正報的身體還是依報的器物，都觀為不凈，這稱為二背舍觀，屬於二禪的範圍。這兩種背舍觀是根據正報和依報來判斷大小的。如果三禪進入凈背舍觀，則不這樣區分。哪一種根本禪定是小的，所得到的觀想就是小的，不凈觀成就的就是小背舍觀。如果根本禪定是大的，成就的就是大背舍觀。乃至四空定和滅盡定也是如此。如果根據兩種不凈觀來修勝處觀，仍然根據正報和依報來判斷大小。如果根據屍體的多少、好壞、醜陋來成就小的勝處觀，也根據正報和依報，屍體的多少、好壞、醜陋來成就大的勝處觀。這是因為厭惡和背離的心還沒有轉變到自在的程度，所以用勝處觀來進一步熟練它。一具屍體是少，兩具屍體是多，十具屍體是少，百具屍體是多，一個國家是少，一個大千世界是多。衣食的多少也是這樣。最初不能觀想很多，稍微練習成就后就能觀想很多。現在發起觀想也是這樣。所謂的好和丑，這是根據兩種果報來說的好和丑，端正和醜陋，聰明和愚笨，富有和貧窮，高貴和低賤，以此來論好醜。好和丑都是不凈的，這只是小的不凈觀。大的不凈觀則是好的山和壞的山，好的國家和壞的國家，好和丑都是不凈的，這就是大的不凈觀。其次是依報和正報都醜陋，只有白骨人所放出的八種光芒是好的。這兩種都是不凈的，但卻名為好醜。這是勝處觀，屬於初禪的範圍。如果內心沒有色相的執著，外觀外在的色相，無論是多是少，是好是醜，都如前面所說。所謂勝知勝見，就是了解自己的心對於色相不會被色相所束縛，心能夠轉化色相，所以說勝知勝見。對於凈和不凈等，都能在自己的心中得到自在的觀想和理解，成就了這種觀想，所以說勝知勝見。修行人如此觀想勝處的時候，怎麼還會貪戀世間呢？自己的身體尚且不愛惜，又怎麼會貪戀他人的身體呢？上古時代……

【English Translation】 English version The Great Impurity Contemplation and the Great Renunciation Contemplation. If an ordinary person cultivates the Eight Dhyanas (Eight Jhanas), they can only remove the afflictions of the lower realms, but not the afflictions arising from their own state of meditation. The disciples of the Buddha, through their cultivation, can remove both the afflictions of the lower realms and those arising from their own state of meditation. However, because it is not yet unconditioned wisdom (無漏, Wulou), it cannot remove the afflictions of the higher realms. If one possesses unconditioned wisdom and can contemplate universally, then both lower and higher afflictions can be removed. If one internally contemplates one's own body as a skeleton and externally contemplates the forms of others' bodies, this is called the First Renunciation Contemplation, which belongs to the realm of the First Dhyana. If the mind has no attachment to forms internally, and externally contemplates forms, whether the physical body (正報, Zhengbao) or the environment (依報, Yibao), as impure, this is called the Second Renunciation Contemplation, which belongs to the realm of the Second Dhyana. These two Renunciation Contemplations are distinguished by size based on the physical body and the environment. If one enters the Pure Renunciation Contemplation in the Third Dhyana, this distinction is not made. Whichever fundamental meditation is small, the resulting contemplation is small; the Impurity Contemplation that is achieved is the Small Renunciation Contemplation. If the fundamental meditation is great, the achieved contemplation is the Great Renunciation Contemplation. The same applies to the Four Formless Realms and the Cessation of Perception and Sensation. If one cultivates the Superiority Contemplation based on the two Impurity Contemplations, the size is still determined by the physical body and the environment. If the small Superiority Contemplation is achieved based on the number, goodness, and ugliness of corpses, the great Superiority Contemplation is also achieved based on the physical body and the environment, the number, goodness, and ugliness of corpses. This is because the mind of aversion and renunciation has not yet transformed into a state of freedom, so the Superiority Contemplation is used to further familiarize oneself with it. One corpse is few, two corpses are many, ten corpses are few, a hundred corpses are many, one country is few, a great chiliocosm (大千世界, Daqian Shijie) is many. The same applies to the amount of clothing and food. Initially, one cannot contemplate many; after practicing and achieving some accomplishment, one can contemplate many. The same is true when initiating contemplation now. As for good and ugly, this refers to the good and ugly based on the two kinds of retribution (果報, Guobao): handsome and ugly, intelligent and foolish, rich and poor, noble and lowly. Good and ugly are both impure; this is only a small Impurity Contemplation. The great Impurity Contemplation is that good mountains and bad mountains, good countries and bad countries, good and ugly are all impure; this is the great Impurity Contemplation. Next, the environment and the physical body are both ugly, only the eight kinds of light emitted by the skeleton are good. These two are both impure, but are called good and ugly. This is the Superiority Contemplation, which belongs to the realm of the First Dhyana. If the mind has no attachment to forms internally, and externally contemplates forms, whether many or few, good or ugly, it is as described before. 'Superior Knowledge and Superior Vision' means understanding that one's mind is not bound by forms, and the mind can transform forms, hence the term 'Superior Knowledge and Superior Vision'. Regarding purity and impurity, one can attain free contemplation and understanding in one's own mind, achieving this contemplation, hence the term 'Superior Knowledge and Superior Vision'. When a practitioner contemplates the Superiority in this way, how could they still be greedy for the world? They do not even cherish their own body, how could they be greedy for the bodies of others? In ancient times...

賢隱推位讓國。還牛洗耳。皆昔經成此。今於五欲無復染意。若不得此心貪之至死後。四勝處在四禪中。三禪味樂多不能轉變。于聲聞法如此。菩薩豈無勝處耶。大論云。青黃赤白。瓔珞云。地水火風。此亦無在。四色是名地水是其體。此中但多少轉變無好醜。何以故。內外色盡故。但八色流光故無好醜。四勝處在第四禪中。十一切處亦在四禪中。初禪覺觀多。二禪喜動三禪樂動。不得廣一切處。唯此不動念慧則能一切處。以一青遍十方皆青。余色亦如是。若一切入者。將一青色入一黃色遍一切處。一黃入黃亦遍一切處。而青黃不失。余色相入亦如是為一切入。此是內心所放八色遍一切處。那言取少樹葉為緣遍一切處。若內心無此力外不能遍。不應取外色為緣也。大論取優缽羅華者。為人不解借外諭內。不可以諭為是。亦有此義。若通明觀中無骨人不放八色。是時修八解脫。借外為緣可爾。今不壞法人有八色自不用之。取外樹葉此不成義。今不用(云云)。次明菩薩修緣念處。于依正中轉變自在具諸波羅蜜。慳心既破尚不惜身。何得為身貪求他物是名檀。得是觀時終不為。此依正。偷殺妄語。危他自安。順理行心名尸。若彼觸己終不生瞋。發言動身口加報。是名忍辱。終不倚此不凈生身。懈逸耽著恣情以自穢雜。是名

精進。善巧方便四隨得所。所觀調適念慧現前。或不凈背舍勝處神通變化。愿智熏修絓是諸禪。于中轉變得成三昧。百千變化一切道一切定。皆在此禪而得具足。是名為禪。作此觀時身受心法。非因非果非世出世。若苦集滅道悉皆不凈。能觀所觀一切諸法皆不可得無所有故。畢竟清凈無一可得。不生不滅。名般若波羅蜜。是名于勝處中轉變為一切法門。是心定故隨意自在。隨作隨成勝處之觀。如好馬能破前陣。復能調製其馬。欲去欲住迴轉自在。作諸法門亦復如是不可窮盡。是名菩薩於四念處修勝處觀。觀中廣修諸法。悉于勝處修習。若發宿世善根時。亦于勝處中發。是時觀凈無魔入壞此法。何以故。心得自在。無障礙故。作於心師心使于魔。魔不能破心也。行四三昧人多轉入五種佛子之位。或即入五品弟子之位。何故爾。並是助道力大。大助開門入清涼池劑。此是觀禪發相也。若九次第定師子越越等。有二位依三藏。阿那含人得無漏。心地調柔方能修九定。凡人修不得。大乘人修習者。如發心二不別。別教菩薩。歷別修習但不取證也。若案經前有持戒對數息。次有不凈觀。一一節間求我不得。即對界方便。光中見佛即是念佛停心劑。此是性念處對四停心也。次修緣念處觀。學四無量心。修法緣慈定分明開發觀法無我

【現代漢語翻譯】現代漢語譯本：精進修行，善用四種善巧方便，隨順所觀之境而有所得。所觀察的對象調和適宜，正念和智慧便會顯現於前。或者是不凈觀、背舍、勝處、神通變化、愿智的熏修，都與禪定相關。在這些禪定中轉化，便能成就三昧（Samadhi，定）。百千種變化，一切道，一切定，都能在此禪定中得到完滿具足。這便稱為禪定。在作這種觀想時，身、受、心、法，既非因也非果，既非世間也非出世間。如果認為苦、集、滅、道都是不凈的，那麼能觀的與所觀的一切諸法都是不可得的，因為它們本性空無所有。因此，達到畢竟清凈，沒有任何事物可以獲得，不生不滅。這稱為般若波羅蜜（Prajna-paramita，智慧到彼岸）。這就是在勝處中轉變為一切法門。因為心已得定，所以能隨意自在，隨心所欲地成就勝處的觀想。如同良馬能衝破敵人的前鋒，又能被馴服調御，想要前進、停止、迴轉都能隨意自在。修習諸法門也是如此，不可窮盡。這便是菩薩在四念處（Four foundations of mindfulness）中修習勝處觀。在觀想中廣泛修習諸法，都在勝處中修習。如果宿世的善根萌發，也是在勝處中萌發。這時，觀想清凈，沒有魔來破壞這種法。為什麼呢？因為心已得自在，沒有障礙的緣故。能駕馭自己的心，而不是被心所驅使，魔就無法破壞這顆心。修行四三昧（Four Samadhis）的人，大多能轉入五種佛子之位，或者立即進入五品弟子之位。為什麼呢？因為他們助道的力量強大，強大的助道力能開啟智慧之門，進入清涼的智慧之池。這是觀禪生起時的征相。如果修習九次第定（Nine successive Samadhis），如師子越越等，有兩種果位依於三藏（Tripitaka，三藏）。阿那含（Anagamin，不還果）的人得到無漏智，心地調柔才能修習九次第定，凡夫是無法修習的。大乘（Mahayana，大乘）修行人修習九次第定，如發心一樣沒有差別。別教菩薩，次第修習但不求證果。如果按照經典，先要持戒，然後對治數息觀，其次是不凈觀，在每一個環節中都找不到『我』，然後是對治界方便觀。在光明中見到佛，就是念佛停心的方便。這是性念處對治四停心觀。其次修習緣念處觀，學習四無量心（Four immeasurables），修習法緣慈定，分明地開發觀法無我。 English version: Practicing diligently, skillfully employing the four skillful means, and attaining according to what is observed. When the object of observation is harmonized and appropriate, mindfulness and wisdom will manifest. Or, the cultivation of impurity contemplation, the eight liberations, the ten all-surpassing bases, supernormal powers, and aspirational wisdom are all related to meditative concentration (Dhyana). Transforming within these meditative concentrations, one can accomplish Samadhi (定). Hundreds of thousands of transformations, all paths, all concentrations, can be fully attained within this meditative concentration. This is called Dhyana. When engaging in this contemplation, the body, sensations, mind, and phenomena are neither cause nor effect, neither worldly nor transcendental. If one considers suffering, accumulation, cessation, and the path to be impure, then all phenomena that can be observed and that are observed are unattainable because they are inherently empty and without substance. Therefore, one attains ultimate purity, with nothing to be gained, neither arising nor ceasing. This is called Prajna-paramita (般若波羅蜜, Perfection of Wisdom). This is the transformation within the all-surpassing bases into all Dharma-gates. Because the mind is stabilized, one can be at ease and accomplish the contemplation of the all-surpassing bases at will. Just as a good horse can break through the enemy's front lines and can be tamed and controlled, able to advance, stop, and turn at will. Cultivating the Dharma-gates is also like this, inexhaustible. This is how a Bodhisattva cultivates the contemplation of the all-surpassing bases within the Four Foundations of Mindfulness (四念處). In contemplation, one extensively cultivates all Dharmas, practicing them within the all-surpassing bases. If the good roots of past lives sprout, they also sprout within the all-surpassing bases. At this time, the contemplation is pure, and no demons can enter to destroy this Dharma. Why? Because the mind is at ease and without obstacles. Able to master one's own mind, rather than being driven by it, demons cannot break this mind. Those who practice the Four Samadhis (四三昧) often transition into the position of the five kinds of Buddha-sons, or immediately enter the position of the five grades of disciples. Why? Because their power of assisting the path is great, and this great power can open the gate of wisdom and enter the cool pond of wisdom. These are the signs that arise during contemplative meditation. If one cultivates the Nine Successive Samadhis (九次第定), such as the Lion's Leap, there are two positions based on the Tripitaka (三藏, Three Baskets). An Anagamin (阿那含, Non-Returner) attains non-outflow wisdom, and only with a gentle and pliable mind can one cultivate the Nine Successive Samadhis; ordinary people cannot cultivate them. When Mahayana (大乘, Great Vehicle) practitioners cultivate the Nine Successive Samadhis, it is no different from generating the Bodhi-mind. Bodhisattvas of the Distinct Teaching cultivate them in sequence but do not seek to attain the fruit. According to the scriptures, one must first uphold the precepts, then counteract the counting of breaths, followed by the contemplation of impurity. In each step, one cannot find 'I', then one counteracts with the contemplation of the elements. Seeing the Buddha in the light is the expedient of mindfulness of the Buddha to stop the mind. This is the mindfulness of nature counteracting the Four Foundations of Mindfulness. Next, cultivate the contemplation of conditioned mindfulness, learn the Four Immeasurables (四無量心), cultivate the Dharma-conditioned loving-kindness Samadhi, and clearly develop the contemplation of the Dharma of no-self.

【English Translation】 Practicing diligently, skillfully employing the four skillful means, and attaining according to what is observed. When the object of observation is harmonized and appropriate, mindfulness and wisdom will manifest. Or, the cultivation of impurity contemplation, the eight liberations, the ten all-surpassing bases, supernormal powers, and aspirational wisdom are all related to meditative concentration (Dhyana). Transforming within these meditative concentrations, one can accomplish Samadhi. Hundreds of thousands of transformations, all paths, all concentrations, can be fully attained within this meditative concentration. This is called Dhyana. When engaging in this contemplation, the body, sensations, mind, and phenomena are neither cause nor effect, neither worldly nor transcendental. If one considers suffering, accumulation, cessation, and the path to be impure, then all phenomena that can be observed and that are observed are unattainable because they are inherently empty and without substance. Therefore, one attains ultimate purity, with nothing to be gained, neither arising nor ceasing. This is called Prajna-paramita (Perfection of Wisdom). This is the transformation within the all-surpassing bases into all Dharma-gates. Because the mind is stabilized, one can be at ease and accomplish the contemplation of the all-surpassing bases at will. Just as a good horse can break through the enemy's front lines and can be tamed and controlled, able to advance, stop, and turn at will. Cultivating the Dharma-gates is also like this, inexhaustible. This is how a Bodhisattva cultivates the contemplation of the all-surpassing bases within the Four Foundations of Mindfulness. In contemplation, one extensively cultivates all Dharmas, practicing them within the all-surpassing bases. If the good roots of past lives sprout, they also sprout within the all-surpassing bases. At this time, the contemplation is pure, and no demons can enter to destroy this Dharma. Why? Because the mind is at ease and without obstacles. Able to master one's own mind, rather than being driven by it, demons cannot break this mind. Those who practice the Four Samadhis often transition into the position of the five kinds of Buddha-sons, or immediately enter the position of the five grades of disciples. Why? Because their power of assisting the path is great, and this great power can open the gate of wisdom and enter the cool pond of wisdom. These are the signs that arise during contemplative meditation. If one cultivates the Nine Successive Samadhis, such as the Lion's Leap, there are two positions based on the Tripitaka (Three Baskets). An Anagamin (Non-Returner) attains non-outflow wisdom, and only with a gentle and pliable mind can one cultivate the Nine Successive Samadhis; ordinary people cannot cultivate them. When Mahayana (Great Vehicle) practitioners cultivate the Nine Successive Samadhis, it is no different from generating the Bodhi-mind. Bodhisattvas of the Distinct Teaching cultivate them in sequence but do not seek to attain the fruit. According to the scriptures, one must first uphold the precepts, then counteract the counting of breaths, followed by the contemplation of impurity. In each step, one cannot find 'I', then one counteracts with the contemplation of the elements. Seeing the Buddha in the light is the expedient of mindfulness of the Buddha to stop the mind. This is the mindfulness of nature counteracting the Four Foundations of Mindfulness. Next, cultivate the contemplation of conditioned mindfulness, learn the Four Immeasurables, cultivate the Dharma-conditioned loving-kindness Samadhi, and clearly develop the contemplation of the Dharma of no-self.

不可得故是界方便。觀四無量心者。通論慈悲始終皆有無緣即以實相為慈。慈即如來。慈即解脫。慈即法身。此乃實相之理無緣之慈。不修眾生法緣之慈。不修眾生法緣事慈。正修無緣大慈事慈自發。應須識知所言事慈者。即眾生緣慈發有兩義。一發此慈熏定。定法轉深因此慈定即髮根本。二者或先得欲界。或得未到地。或得根本。于根本中有慈。亦言發此慈一切眾生得樂之相。無怨無惱。歡喜稱心適意。或得人中樂。或得天中樂。若修得慈定分明想其得樂。無一眾生而不得樂。此名慈心定。但此定緣眾生有三種。若緣親人得樂名為廣。緣中人得樂名為大。緣怨人得樂。與親人等名無量。又緣一方眾生得樂名為廣。緣四維名為大。緣十方名無量。此定有兩。一隱沒。二不隱沒。若緣眾生得樂。心中明凈決定所緣之處。實不見此眾生得受於樂。但想而已。是為內不隱沒而外隱沒。自有內心明凈作得樂想。而外所緣十方眾生。分明見其得樂。或得人中。或得天中。其相分明。是名內外不隱沒。若慈定中。見三種人得此樂相后。始復發根本五支。五支功德倍勝根本。如砂糖石蜜和水。豈方單冷悲喜舍。附定起亦如是。菩薩修此禪定內思力強故。住堪忍地。在十信位。中靡所不作。故迦葉問。菩薩有緣得破戒不。答有緣亦得。

如仙豫殺五百。施甘露鼓十劫之壽。乃至為眾生地獄(云云)。次性共念處。合修生滅四諦。調心探觀無生四諦助伏見惑。至斷見時還用無生四諦斷。故大經云。苦是逼迫相。集是能生相。滅是寂滅相。道是大乘相。如三藏中。要須禪助伏見惑。暖法方得發。今亦如此。菩薩知此惑障深重。不可即斷。借生滅方便發十住暖法也。問十住十信中退不。答經明六心退七心不退。問別教只用此戒。與聲聞異不。答雖同而異。菩薩戒具足五支及究竟諸波羅蜜。二乘不能究竟。或身智俱亡入無餘灰斷。問禪復若為。答聲聞法中斷欲界方得修初禪。菩薩不爾。於十信修共念處觀。學背舍安忍成就。為眾生修一切護持正法。畏於二乘道如惜命者。二乘豈能如此。菩薩修十信。初心即具十行。經云。十法為道。一信有十。十信有百。乃至十地只是十法。但一受不失勝者受名耳。四念處亦如此。只是觀解轉深。名轉勝。即是別家干慧地初賢位。問此十信與圓十信云何。答圓伏無明見思自盡。六根清凈皆能互用。故言若干種一時皆悉知。身如凈明鏡能現諸色像。唯獨自明瞭餘人所不見問別與通十觀若為。答通用十法傳傳簡別。若三藏十法。止破外道成三乘人。外人不知暖法人所行處。況有十法。通教十法異三藏。三藏後心亦不知通家初心。

【現代漢語翻譯】現代漢語譯本如仙豫殺五百（如仙豫殺五百人）。施甘露鼓（給予甘露般的鼓聲）能延長十劫的壽命。乃至爲了眾生在地獄（等等）。其次是性共念處（以共同的性質修習四念處）。結合修習生滅四諦（生滅四聖諦）。調伏內心，探索觀察無生四諦（無生四聖諦），幫助降伏見惑（見解上的迷惑）。到了斷除見惑時，還是用無生四諦來斷除。所以《大經》（《大般涅槃經》）說：『苦是逼迫相，集是能生相，滅是寂滅相，道是大乘相。』如同三藏（經、律、論）中所說，必須要有禪定的幫助才能降伏見惑，暖法（四善根中的暖位）才能生起。現在也是這樣。菩薩知道這種惑障深重，不可能立刻斷除，所以藉助生滅的方便法來引發十住（菩薩十住位）的暖法。問：十住、十信（菩薩十信位）中會退轉嗎？答：經中說明六心會退轉，七心不會退轉。問：別教（藏通別圓四教中的別教）只用這種戒律，和聲聞乘（小乘）不同嗎？答：雖然相同但也有不同。菩薩戒具足五支（五種戒體）以及究竟的諸波羅蜜（六波羅蜜或十波羅蜜）。二乘（聲聞乘和緣覺乘）不能究竟，或者身智都滅亡而進入無餘灰斷（無餘涅槃）。問：禪定又該如何修習？答：聲聞法中，必須斷除欲界（六道輪迴中的欲界）的煩惱才能修習初禪。菩薩不是這樣，在十信位修習共念處觀（共同的四念處觀），學習背舍（八背舍）和安忍成就，爲了眾生修習一切護持正法。畏懼二乘道如同珍惜生命一樣。二乘怎麼能做到這樣？菩薩修習十信，初心就具足十行（菩薩十行位）。經中說：『十法為道，一信有十，十信有百，乃至十地（菩薩十地）只是十法，但只要一接受就不會失去，勝者接受這個名稱罷了。』四念處也是這樣，只是觀解越來越深，名稱越來越殊勝，就是別教的干慧地（菩薩干慧地）的初賢位。問：這十信和圓教（藏通別圓四教中的圓教）的十信有什麼不同？答：圓教能降伏無明，見思惑（見惑和思惑）自然窮盡，六根清凈都能互相使用，所以說『若干種一時皆悉知』，身如清凈明鏡能顯現各種色像，唯獨自己明白，其他人不能看見。問：別教和通教（藏通別圓四教中的通教）的十觀（十種觀法）又該如何理解？答：通教用十法，傳授時要加以簡別。如果是三藏教（藏通別圓四教中的藏教）的十法，只是爲了破除外道，成就三乘人（聲聞乘、緣覺乘、菩薩乘）。外道不知道暖法人（修習四善根的人）所行之處，更何況有十法。通教的十法和三藏教不同，三藏教的後心也不知道通教的初心。

【English Translation】 English version Like Xian Yu killing five hundred (Like Xian Yu killing five hundred people). Offering the nectar drum (offering the drum sound like nectar) can extend the lifespan for ten kalpas. Even for sentient beings in hell (etc.). Next is the nature-common mindfulness (cultivating the four mindfulnesses with a common nature). Combining the cultivation of the Four Noble Truths of arising and ceasing (the Four Noble Truths of arising and ceasing). Subduing the mind, exploring and observing the Four Noble Truths of non-arising (the Four Noble Truths of non-arising), helping to subdue the delusions of views (delusions in views). When it comes to cutting off the delusions of views, the Four Noble Truths of non-arising are still used to cut them off. Therefore, the 'Great Sutra' (the 'Mahāparinirvāṇa Sūtra') says: 'Suffering is the aspect of oppression, accumulation is the aspect of production, cessation is the aspect of tranquility, and the path is the aspect of the Mahayana.' As it is said in the Tripiṭaka (Sūtra, Vinaya, and Abhidhamma), one must have the help of dhyana (meditation) to subdue the delusions of views, and the warmth dharma (the warmth position in the four good roots) can arise. It is the same now. Bodhisattvas know that these delusions and obstacles are deep and heavy, and cannot be cut off immediately, so they use the expedient methods of arising and ceasing to initiate the warmth dharma of the ten abodes (the ten abodes of Bodhisattvas). Question: Do those in the ten abodes and ten faiths (the ten faiths of Bodhisattvas) regress? Answer: The sutra explains that the six minds regress, and the seven minds do not regress. Question: Does the Separate Teaching (the Separate Teaching in the Four Teachings of Tripitaka, Common, Separate, and Perfect) only use this precept, and is it different from the Śrāvakayāna (Small Vehicle)? Answer: Although they are the same, they are also different. The Bodhisattva precepts are complete with the five branches (five precepts) and the ultimate perfections (six or ten pāramitās). The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot reach the ultimate, or both body and wisdom are extinguished and enter the cessation of no residue (nirvana without residue). Question: How should dhyana be cultivated? Answer: In the Śrāvakayāna, one must cut off the desires of the desire realm (the desire realm in the six realms of reincarnation) to cultivate the first dhyana. Bodhisattvas are not like this. In the ten faiths, they cultivate the common mindfulness contemplation (the common four mindfulness contemplations), learn the back-shedding (eight back-sheddings) and achieve endurance, and cultivate all the upholding of the Dharma for sentient beings. They fear the path of the Two Vehicles as if they cherish their lives. How can the Two Vehicles do this? Bodhisattvas cultivate the ten faiths, and the initial mind is complete with the ten practices (the ten practices of Bodhisattvas). The sutra says: 'Ten dharmas are the path, one faith has ten, ten faiths have a hundred, and even the ten grounds (the ten grounds of Bodhisattvas) are just ten dharmas, but as long as one accepts it, one will not lose it, and the victor receives this name.' The four mindfulnesses are also like this, just that the understanding of contemplation becomes deeper and deeper, and the name becomes more and more superior, which is the initial virtuous position of the dry wisdom ground (the dry wisdom ground of Bodhisattvas) of the Separate Teaching. Question: What is the difference between these ten faiths and the ten faiths of the Perfect Teaching (the Perfect Teaching in the Four Teachings of Tripitaka, Common, Separate, and Perfect)? Answer: The Perfect Teaching can subdue ignorance, and the delusions of views and thoughts (delusions of views and thoughts) naturally come to an end. The six senses are pure and can all be used interchangeably, so it is said that 'all kinds are known at once.' The body is like a pure and bright mirror that can manifest various images, only oneself understands, and others cannot see. Question: How should the ten contemplations (ten kinds of contemplation) of the Separate Teaching and the Common Teaching (the Common Teaching in the Four Teachings of Tripitaka, Common, Separate, and Perfect) be understood? Answer: The Common Teaching uses ten dharmas, and they must be distinguished when transmitting them. If it is the ten dharmas of the Tripitaka Teaching (the Tripitaka Teaching in the Four Teachings of Tripitaka, Common, Separate, and Perfect), it is only to break the heretics and achieve the people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Heretics do not know where the warm dharma people (those who cultivate the four good roots) go, let alone have ten dharmas. The ten dharmas of the Common Teaching are different from the Tripitaka Teaching, and the later mind of the Tripitaka Teaching does not know the initial mind of the Common Teaching.

通家初心亦不知別教初心。況後心耶。別教十法異者。一善識正因緣。無明佛性之境。通教但識無生真諦幻化境耳。二真正發真正。無量四聖諦。心求常住佛果。能度法界眾生。通家只發心緣無生四真。令得有餘涅槃。度界內眾生。三止觀調適者。止成一切禪。觀成一切種智。通家但通三乘共止觀。愿智頂禪耳。四破法遍者。破界內界外法。次第遍。通家止破界內二諦遍耳。五善識通塞者。如來藏顯為通。取相塵沙遮障為塞。通家只約四諦見愛中論通塞耳。六三十七道品調適者。大經云。修無量三十七品。是大涅槃因。通家但是偏真。小涅槃因耳。七善修助道者。修十波羅蜜。一切萬行恒沙佛法。開三脫門。通家但開四諦。助三脫門耳。八善識。五十二地七位廣略皆知。通家只三乘共十位耳。九安忍強軟兩賊者。忍法界眾生。二十五有。有空強軟。通家只忍愛見為強軟耳。十順道法愛不生者。于大涅槃不生貪著。況小涅槃。通家守果愛小涅槃。是生死貪著故。如此分別十法大異。又具十番觀門。入十信成堪忍。地上菩薩位亦可以十法對十信。菩薩修三種念處發諸境界種種諸法。或真或偽或益或損不出於十。十者謂陰界入。煩惱病患業相魔禪見慢二乘菩薩等今不委釋。如彼具明。若不頂墮得入初賢位。問別教六即如何。

【現代漢語翻譯】現代漢語譯本：圓教的初心菩薩尚且不能瞭解別教的初心菩薩，更何況是後來的菩薩呢？別教的十種殊勝之處在於：一、善於認識真正的因緣。別教認識的是無明和佛性的境界，而圓教只認識無生真諦的幻化境界。二、真正發起菩提心，發真正、無量的四聖諦心，求證常住的佛果，能夠度化法界一切眾生。圓教只是發起緣于無生四真的心，以求證有餘涅槃，度化界內眾生。三、止觀調和適宜。別教的止能成就一切禪定，觀能成就一切種智。圓教只是通於三乘共修的止觀，以及愿智頂禪。四、破法周遍。別教能破除界內界外的法，次第周遍。圓教只是破除界內二諦之法，並且是周遍的。五、善於認識通達與阻塞。如來藏顯現為通達，取相和塵沙遮障為阻塞。圓教只是就四諦中的見愛來論述通達與阻塞。六、三十七道品調和適宜。《大般涅槃經》說：『修習無量的三十七道品，是大涅槃的因。』圓教只是偏真，是小涅槃的因。七、善於修習助道之法。修習十波羅蜜，一切萬行恒沙佛法，開啟三脫門。圓教只是開啟四諦，輔助三脫門。八、善於認識五十二位，七個階位的廣略都知曉。圓教只是三乘共修的十個階位。九、安忍強賊和軟賊。忍受法界眾生，二十五有中的有空強賊和軟賊。圓教只是忍受愛見作為強賊和軟賊。十、順道法愛不生起。對於大涅槃不生起貪著，更何況是小涅槃。圓教守護果位，貪愛小涅槃，這是對生死的貪著。因此，如此分別這十種法，差異極大。又具備十番觀門，入十信位，成就堪忍。地上菩薩的果位也可以用這十法來對應十信位。菩薩修習三種念處，發起各種境界，種種諸法，或真或偽，或益或損，都離不開這十種：陰、界、入（十二入，即六根和六塵），煩惱，病患，業相，魔，禪，見慢，二乘，菩薩等，現在不詳細解釋，如彼經具明。如果不頂墮，就能進入初賢位。問：別教的六即是什麼？

【English Translation】 English version: Even the initial mind of a Yuan (Perfect Teaching) practitioner does not understand the initial mind of a Bie (Distinct Teaching) practitioner, let alone a later one. The ten differences of the Bie Teaching are: 1. Skillfully recognizing true causes and conditions. The Bie Teaching recognizes the realm of ignorance and Buddha-nature, while the Yuan Teaching only recognizes the illusory realm of the non-arising true reality. 2. Truly generating the Bodhi mind, generating the true and immeasurable Four Noble Truths mind, seeking the permanent Buddha-fruit, and being able to liberate all sentient beings in the Dharma realm. The Yuan Teaching only generates the mind based on the non-arising Four Truths, seeking to attain the Nirvana with remainder, and liberating sentient beings within the realm. 3. The harmony of cessation and contemplation is appropriate. The cessation of the Bie Teaching accomplishes all meditations, and the contemplation accomplishes all wisdom of all kinds. The Yuan Teaching only shares the cessation and contemplation of the Three Vehicles, as well as the Wish-Wisdom Peak Meditation. 4. Thoroughly destroying the Dharma. The Bie Teaching can destroy the Dharma within and beyond the realm, thoroughly and sequentially. The Yuan Teaching only destroys the Dharma of the Two Truths within the realm, and it is thorough. 5. Skillfully recognizing unobstructedness and obstruction. The Tathagatagarbha (Buddha-nature) manifesting is unobstructedness, while grasping at appearances and the dust of afflictions are obstructions. The Yuan Teaching only discusses unobstructedness and obstruction in terms of the view and love within the Four Truths. 6. The harmony of the Thirty-Seven Limbs of Enlightenment is appropriate. The Mahaparinirvana Sutra says: 'Cultivating the immeasurable Thirty-Seven Limbs of Enlightenment is the cause of Great Nirvana.' The Yuan Teaching is only partial truth, and is the cause of Small Nirvana. 7. Skillfully cultivating auxiliary practices. Cultivating the Ten Paramitas (perfections), all the myriad practices, and countless Buddha-dharmas, opening the three doors of liberation. The Yuan Teaching only opens the Four Truths, assisting the three doors of liberation. 8. Skillfully recognizing the Fifty-Two Stages, knowing the broad and concise aspects of the seven positions. The Yuan Teaching only shares the ten positions of the Three Vehicles. 9. Enduring the strong and weak thieves. Enduring the sentient beings in the Dharma realm, the strong and weak thieves of existence and emptiness in the Twenty-Five Realms of Existence. The Yuan Teaching only endures love and views as strong and weak thieves. 10. The love for the Dharma that accords with the path does not arise. Not being greedy for Great Nirvana, let alone Small Nirvana. The Yuan Teaching guards the fruit position, and is greedy for Small Nirvana, which is greed for birth and death. Therefore, distinguishing these ten dharmas in this way shows great differences. It also possesses the ten contemplation gates, entering the Ten Faiths positions, and achieving endurance. The position of the Bodhisattva on the ground can also use these ten dharmas to correspond to the Ten Faiths positions. Bodhisattvas cultivate the three kinds of mindfulness, generating various realms, various dharmas, whether true or false, beneficial or harmful, all of which cannot be separated from these ten: Skandhas (aggregates), Dhatus (realms), Ayatanas (sense bases), afflictions, illnesses, karmic appearances, demons, meditations, views and pride, Two Vehicles, Bodhisattvas, etc. Now I will not explain them in detail, as they are clearly explained in that sutra. If one does not fall from the peak, one can enter the initial worthy position. Question: What are the Six Identities of the Bie Teaching?

答中道佛性為理即。解五十二地。文義通暢無礙名字即。十信為觀行即。三十心為相似即。登地至等覺為分真即。妙覺為究竟即也。第三念處觀者。遠緣如來藏理。其理難明而假方便。真實得開。至如三藏通教。用世間方法世間行人五種七種。以為方便。別教以出世方法出世行人三十心等。以為方便。譬如鉆火暖在前出。亦如入海先見平相。法華。以無漏為涅槃相。當知析假是三藏方便。體假是無生方便。析體無量是別方便方便性念處。顯真實性念處。方便共念處。顯真實共念處。方便緣念處。顯真實緣念處。生滅無生滅無量。皆是別家方便。方便若成可稱火相平相。方便不成無暖無平大海。難得其觀。云何初以五停心遮煩惱風。善直成就慧燈照了。陰身不凈。五種穢惡。受有百八。悉皆是苦。介爾違順唸唸無常。善中無我。惡中亦無我。非善非惡何處有我。別相總相循環宛轉寂入涅槃。此觀成時開五停成十信。亦名外凡。亦名干慧地。亦名善有漏五陰。能伏界內凈等四顛倒。帖然不動。聲聞厭苦欲速涅槃。菩薩不爾。捨生滅四諦觀。正修無生四諦觀。觀苦本不生。不生故。不滅。不生故不有。不滅故不無。不常不斷畢竟清凈。凈若虛空尚無有苦。云何顛倒受想行識亦復如是。是觀成時進入十住。入理解心名為內凡。

【現代漢語翻譯】現代漢語譯本：答：中道佛性為理即（指在理上一切眾生皆有佛性）。解釋五十二個階位（指菩薩修行成佛的五十二個階段）。文義通暢無礙，是名字即（指僅從名字上了解佛法）。十信位為觀行即（指通過修行實踐來體悟佛法）。三十心位（指十住、十行、十回向）為相似即（指對佛法的理解和實踐接近真實）。登地（指初地菩薩）至等覺（指即將成佛的菩薩）為分真即（指部分證悟真理）。妙覺（指佛）為究竟即（指完全證悟真理）。第三，念處觀（四念住觀中的念處觀）：遠遠地緣于如來藏（一切眾生皆具的佛性）之理。此理難以明瞭，所以藉助方便法門，真實才能得以開啟。至於三藏教（聲聞藏、菩薩藏、緣覺藏）和通教（三乘共通的教法），用世間的方法和世間的修行人所修的五種、七種觀法，作為方便。別教（藏教、通教、別教、圓教中的別教）用出世間的方法和出世間的修行人所修的三十心等，作為方便。譬如鉆木取火，溫暖之象先出現；也像進入大海，先看到平靜的海面。法華經，以無漏（沒有煩惱）為涅槃（寂滅）之相。應當知道，析假觀（分析五蘊假合之觀）是三藏教的方便，體假觀（體悟五蘊本性是空的觀）是無生觀的方便，析體無量觀（分析五蘊的體性是無量無邊的觀）是別教的方便。方便性念處，是爲了顯現真實性念處。方便共念處，是爲了顯現真實共念處。方便緣念處，是爲了顯現真實緣念處。生滅、無生滅、無量，都是別教的方便。方便如果成就，可以稱之為火相、平相。方便如果不成就，就沒有溫暖，沒有平靜的海面，大海難以到達，念處觀也難以成就。如何開始用五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）來遮止煩惱之風，使善行正直，成就智慧之燈，照亮自身？觀照色身不凈，有五種穢惡。感受有百八種苦。稍微遇到違逆或順遂，唸唸都是無常。善中沒有我，惡中也沒有我，非善非惡之處，哪裡有我？別相觀（觀五蘊等各自的相狀）、總相觀（觀五蘊等總體的空性）循環往轉，寂靜地進入涅槃。此觀成就之時，開啟五停心觀，成就十信位（菩薩修行最初的十個階位），也稱為外凡（凡夫開始修行的階段），也稱為干慧地（只有智慧而未得禪定的階段），也稱為善有漏五陰（有善業但仍有煩惱的五蘊）。能伏住界內（欲界、色界、無色界）的凈、樂、我、常四種顛倒。堅定不動搖。聲聞（小乘修行者）厭惡痛苦，想要快速進入涅槃。菩薩不是這樣。捨棄生滅四諦觀（苦、集、滅、道），正式修習無生四諦觀。觀苦的本性是不生的，不生，所以不滅。不生，所以不有。不滅，所以不無。不常不斷，畢竟清凈。清凈如同虛空，尚且沒有苦，哪裡來的顛倒？受、想、行、識也是如此。此觀成就之時，進入十住位（菩薩修行的十個階位）。入理解心，稱為內凡（開始真正理解佛法的階段）。

【English Translation】 English version: Answer: The Middle Way Buddha-nature is 'Principle Identity' (referring to the principle that all sentient beings inherently possess Buddha-nature). Explaining the fifty-two stages (referring to the fifty-two stages of a Bodhisattva's path to Buddhahood). The meaning of the text is clear and unobstructed, which is 'Name Identity' (referring to understanding the Dharma only from its name). The Ten Faiths are 'Practice Identity' (referring to realizing the Dharma through practice). The Thirty Minds (referring to the Ten Dwellings, Ten Practices, and Ten Dedications) are 'Resemblance Identity' (referring to the understanding and practice of the Dharma being close to the truth). Ascending from the Ground (referring to the first Bhumi Bodhisattva) to Near-Perfect Enlightenment is 'Partial Realization Identity' (referring to partial enlightenment of the truth). Wonderful Enlightenment (referring to the Buddha) is 'Ultimate Identity' (referring to complete enlightenment of the truth). Third, the Mindfulness of the Four Foundations (specifically, Mindfulness of Mind): Distantly contemplating the principle of the Tathagatagarbha (the Buddha-nature inherent in all beings). This principle is difficult to understand, so it relies on expedient means for the truth to be revealed. As for the Tripitaka Teaching (the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) and the Common Teaching (teachings common to the three vehicles), they use worldly methods and the five or seven types of contemplation practiced by worldly practitioners as expedient means. The Distinct Teaching (the Distinct Teaching among the four teachings of the Tiantai school) uses supramundane methods and the thirty minds, etc., practiced by supramundane practitioners as expedient means. It is like drilling wood for fire, where the warmth appears first; it is also like entering the ocean, where one first sees the calm surface. The Lotus Sutra regards non-outflow (freedom from defilements) as the characteristic of Nirvana (cessation). It should be known that the Analytical Emptiness Contemplation (analyzing the emptiness of the five aggregates) is the expedient of the Tripitaka Teaching, the Embodied Emptiness Contemplation (realizing the inherent emptiness of the five aggregates) is the expedient of the Non-Arising Contemplation, and the Analytical Limitless Contemplation (analyzing the limitless nature of the five aggregates) is the expedient of the Distinct Teaching. The expedient Mindfulness of Mind reveals the True Nature Mindfulness of Mind. The expedient Common Mindfulness reveals the True Common Mindfulness. The expedient Conditioned Mindfulness reveals the True Conditioned Mindfulness. Arising and ceasing, non-arising and non-ceasing, and limitlessness are all expedients of the Distinct Teaching. If the expedient is successful, it can be called the fire sign or the calm surface. If the expedient is not successful, there is no warmth, no calm sea, and the ocean is difficult to reach, and the Mindfulness of Mind is difficult to achieve. How does one begin by using the Five Stopping Contemplations (Contemplation of Impurity, Contemplation of Compassion, Contemplation of Conditioned Arising, Contemplation of Breath Counting, Contemplation of Buddha Recitation) to stop the wind of afflictions, so that virtuous conduct is upright, and the lamp of wisdom is lit, illuminating oneself? Contemplate that the physical body is impure, with five kinds of filth. Feelings have a hundred and eight kinds of suffering. Slightly encountering adversity or success, every thought is impermanent. There is no self in goodness, and there is no self in evil; where is the self in neither good nor evil? The Distinct Aspect Contemplation (contemplating the individual characteristics of the five aggregates, etc.) and the General Aspect Contemplation (contemplating the overall emptiness of the five aggregates, etc.) circulate and revolve, quietly entering Nirvana. When this contemplation is accomplished, it opens the Five Stopping Contemplations and achieves the Ten Faiths (the initial ten stages of a Bodhisattva's practice), also called Outer Ordinary (the stage where ordinary people begin to practice), also called Dry Wisdom Ground (the stage where there is only wisdom but no samadhi), also called Good Defiled Five Aggregates (the five aggregates with good karma but still with afflictions). It can subdue the four inversions of purity, joy, self, and permanence within the realms (desire realm, form realm, formless realm). Firm and unshakeable. Sravakas (practitioners of the Hinayana) detest suffering and want to quickly enter Nirvana. Bodhisattvas are not like this. They abandon the contemplation of the Four Noble Truths of arising and ceasing (suffering, accumulation, cessation, path) and formally practice the contemplation of the Four Noble Truths of non-arising. Contemplate that the nature of suffering is non-arising; because it does not arise, it does not cease. Because it does not arise, it does not exist. Because it does not cease, it does not not-exist. Neither permanent nor impermanent, ultimately pure. Purity is like space; there is no suffering, so where does inversion come from? Sensation, perception, volition, and consciousness are also like this. When this contemplation is accomplished, one enters the Ten Dwellings (ten stages of Bodhisattva practice). Entering the understanding mind is called Inner Ordinary (the stage of beginning to truly understand the Dharma).

亦名暖法亦名不有漏亦無漏。約界內名亦無漏。約界外名亦有漏。故名似解十行十回向。似解亦漏無漏。登地乃名無漏。正用無生四諦慧。斷界內見思。故大經云。菩薩解苦無苦而有。于真三諦亦如是。故云入理般若名為住。有二種般若。若發中道是圓般若。若發空是偏般若。于界內為真于界外為假。亦名一品相似中道。論其所斷。斷界內通惑盡。與通七地齊。亦得界外相似慧眼。故須菩提云。我從昔來所得慧眼。未曾得聞如是經典。即此義也。又斷界外上品塵沙。又伏無明。猶是暖法內凡也。地人以五佛子。謂四果。支佛開五為十。對十住。今不爾。大論云。先於五佛子果人中嘆。今何故獨嘆菩薩。答聲聞諸菩薩未得果。大乘菩薩得果。故獨嘆菩薩。今不用前五佛子對十住。若欲作者。取法華五品弟子。開五品為十。對十信。故仁王云。十善菩薩發大心。長別三界苦輪海。十善即十信。十信尚斷惑。況十住耶(云云)。若欲前進。應舍無生四諦正修無量四諦。無明與法性合。起無量取相。感無量生死。無量塵沙招無量果報。無量無明受無量報身。則有色受想行識。皆是苦諦。無量受陰所有煩惱皆是集諦。無量能觀之智皆是道諦。無量集盡苦除皆是滅諦。如是無量根性。無量藥無量授藥法。無量方便。菩薩為此而起大

悲。發四弘誓。未度界內外五陰。乃至余有一生在者皆令得度。未解通別見思四諦塵沙無明者。皆令得解。未安偏道者。並令得安。未入小涅槃者。皆令得入。常樂我凈四德具足。修是觀時進入十行。從理進趣。方修一切眾行。故名為行。亦名登頂。斷界外中品塵沙。得界外相似法眼。見恒沙佛法相似如來藏(云云)。若進入十回曏者。應舍無量四諦。正觀無作四諦。云何觀初從有門觀佛性。但無明重故不見。大品云。諸法如是有。如是無。所以是事不知名曰無明。無明覆心不見佛性。四門俱塞巧用四隨。四門俱開。門雖有四。只是不二法門也。觀此無明。為從無明生。為從法性生。瓔珞及地論皆解云。從法性生。攝論云。從無明生。依阿黎耶識起。此識是無記。如地有金土。依染如土。依凈如金。故言依他也。黎耶識依業生。故言依他也。若他依者。六識所起善惡業。六識謝滅種子。依黎耶攝持得生。故名他依。彼論偈言。此識無始時一切所依止。三藏學士述難小乘人云。汝六識中起善惡業。六識謝過。善惡亦應隨滅。若滅現不得起。若不滅無。黎耶依何攝持。今還難之。汝偈道他依汝那道依黎耶。黎耶是無明。客法為他法性是本。法為自。若法性為自。黎耶成他。但依地何處有自。若他等是客法喚六識為他。何意

【現代漢語翻譯】悲（悲憫之心）。發起四弘誓願：對於未度脫界內外五陰（色、受、想、行、識五種聚合）的眾生，乃至還有一生存在者，都令他們得到度脫；對於未理解通教、別教的見惑、思惑、塵沙惑、無明惑的人，都令他們得到理解；對於未安住于偏頗之道的人，都令他們得到安住；對於未進入小涅槃的人，都令他們進入小涅槃。常、樂、我、凈四種德行具足。修習這種觀想時，進入十行位。從理上進趣，才修習一切眾行，所以稱為『行』，也稱為『登頂』。斷除界外中品的塵沙惑，得到界外相似的法眼，見到如恒河沙數般佛法的相似如來藏（自性清凈心）。如果進入十回向位，應當捨棄無量四諦，以正觀來觀察無作四諦。如何觀呢？最初從有門來觀察佛性，但因為無明深重所以看不見。《大品般若經》說：『諸法如是是有，如是是無。』所以對於這件事不瞭解，就叫做無明。無明覆蓋內心，就看不見佛性。四門（眼、耳、鼻、舌）全部閉塞，巧妙地運用四隨（隨自意、隨他意、隨法、隨義），四門全部打開。門雖然有四個，但只是不二法門啊！觀察這無明，是從無明產生，還是從法性產生？《瓔珞經》和《地持論》都解釋說，是從法性產生。《攝大乘論》說，是從無明產生，依阿賴耶識而起。這個識是無記（非善非惡）。如同土地中有金子，依染污來說就像土，依清凈來說就像金子，所以說『依他』。阿賴耶識依業而生，所以說『依他』。如果說『他依』，就是六識所起的善惡業，六識謝滅后，種子依阿賴耶識攝持而得以產生，所以名叫『他依』。該論的偈頌說：『此識無始時，一切所依止。』三藏學士反駁小乘人說：『你們六識中生起善惡業，六識謝滅后，善惡也應該隨之滅亡。如果滅亡了，現在就不能生起；如果不滅亡，就沒有阿賴耶識，依靠什麼來攝持呢？』現在反駁他：你的偈頌說『他依』，你難道說依靠阿賴耶識嗎？阿賴耶識是無明，客法為他，法性是根本，法為自。如果法性為自，阿賴耶識就成了他。但依地，哪裡有自呢？如果他等是客法，稱六識為他，是什麼意思呢？

【English Translation】 Compassion. Vow the Four Great Vows: To deliver all sentient beings within and beyond the realms of the Five Skandhas (form, feeling, perception, mental formations, and consciousness), even those with only one life remaining; to enable all who have not understood the afflictions of view, thought, dust and sand, and ignorance in the teachings of the Common and Distinct Doctrines to understand them; to enable all who have not settled on the partial path to settle; to enable all who have not entered the Lesser Nirvana to enter. To fully possess the Four Virtues of Permanence, Bliss, Self, and Purity. When cultivating this contemplation, one enters the Ten Practices. Advancing from principle, one then cultivates all practices, hence it is called 'Practice,' also called 'Reaching the Summit.' Severing the middle-grade afflictions of dust and sand beyond the realms, one attains a semblance of the Dharma Eye beyond the realms, seeing the semblance of the Tathagatagarbha (the inherently pure mind) like the sands of the Ganges. If one enters the Ten Dedications, one should abandon the immeasurable Four Noble Truths and contemplate the Uncreated Four Noble Truths with correct contemplation. How to contemplate? Initially, contemplate the Buddha-nature from the perspective of existence, but because of the heavy ignorance, one cannot see it. The Mahaprajnaparamita Sutra says: 'All dharmas are thus existent, thus non-existent.' Therefore, not understanding this matter is called ignorance. Ignorance covers the mind, and one cannot see the Buddha-nature. The four gates (eyes, ears, nose, tongue) are all blocked, skillfully using the Four Accommodations (according to one's own intention, according to others' intentions, according to the Dharma, according to the meaning), and the four gates are all opened. Although there are four gates, they are just the non-dual Dharma gate! Contemplate this ignorance: does it arise from ignorance or from Dharma-nature? The Inraketu Sutra and the Dasabhumika Sutra both explain that it arises from Dharma-nature. The Mahayanasamgraha says that it arises from ignorance, based on the Alaya-consciousness. This consciousness is neutral (neither good nor evil). Like gold in the earth, based on defilement it is like earth, based on purity it is like gold, hence it is said 'dependent on others.' The Alaya-consciousness arises based on karma, hence it is said 'dependent on others.' If it is said 'dependent on others,' it is the good and evil karma arising from the six consciousnesses. After the six consciousnesses cease, the seeds are held by the Alaya-consciousness and can arise, hence it is called 'dependent on others.' The verse in that treatise says: 'This consciousness, from beginningless time, is the basis of all.' The Tripitaka scholar refutes the Hinayana practitioners, saying: 'In your six consciousnesses, good and evil karma arise. After the six consciousnesses cease, the good and evil should also cease with them. If they cease, they cannot arise now; if they do not cease, there is no Alaya-consciousness, what does it rely on to hold them?' Now I refute him: Your verse says 'dependent on others,' do you mean to say it relies on the Alaya-consciousness? The Alaya-consciousness is ignorance, the external dharma is 'other,' the Dharma-nature is the root, the Dharma is 'self.' If the Dharma-nature is 'self,' the Alaya-consciousness becomes 'other.' But relying on the earth, where is the 'self'? If 'other' and so on are external dharmas, what does it mean to call the six consciousnesses 'other'?

不得喚黎耶為他。又難六識依黎耶六識為他。黎耶依法性黎耶亦是他(云云)。若黎耶他是自性。自性應是他。如此定時。隨彼意答。若自若他俱被破耳。問一切善惡從無明生。法性生無明。法性共生為離無明。法性生法性生是自生。無明生是他性生。無明法性合故生是共性生。離無明離法性生者。是無因生。諸法不自生。亦不從他生。不共不無因。是故說無生。無生說生。假生非生。但有名字是字不住。亦不不住。是字無所有。故無明為自。法性為他者。亦作此破(云云)。師云。雖四句不立。而人多執共生。譬如眠法與眠心合即生眠。眠故有無量夢事起(云云)。無明與法性。合生無量六道事。六道事皆從無量煩惱生。又生無量不思議塵沙煩惱。起無量界外事。菩薩修四念處。尋此無量煩惱。無量事相依無明起。若得無明即得法性。得法性故見佛性。若通教只尋六識。如幻如化即空之觀。但斷枝條。不尋根本無明。不見如來藏。以不見故不得無明不得法性。不得無明不得法性故。不見佛性。如尋夢得眠。不得眠心。良由六識中觀淺。但是化城止息。不能深觀。如來藏恒沙佛法。菩薩深觀如來藏。破無量取相。破無量塵沙。破無量無明。破無量身相。破無量受相。無量心相。無量法相。識無量病相。知無量藥。作此

【現代漢語翻譯】現代漢語譯本不得說阿賴耶識（Ālaya-vijñāna，藏識）是『他』。同樣，也不能說六識依賴阿賴耶識，而六識是『他』。如果說阿賴耶識依賴法性，那麼阿賴耶識也是『他』（等等）。如果阿賴耶識是自性，那麼自性就應該是『他』。如果這樣斷定，無論你回答『自』還是『他』，都會被駁倒。問：一切善惡從無明（Avidyā，對事物真相的迷惑）產生，那麼法性（Dharmatā，諸法的本性）是生出無明的，還是與無明共同產生？或者說是脫離無明而產生？法性生法性是自生，無明生是他性生，無明與法性結合而生是共性生，脫離無明和法性而生，那就是無因生。諸法不自生，也不從他生，不共同生，也不是無因而生，所以說無生。無生而說生，是假生而非真生，只是一個名字，這個名字既不是常住的，也不是斷滅的，這個名字本身沒有實體。所以，如果認為無明是『自』，法性是『他』，同樣可以用這些道理來駁斥（等等）。師父說：雖然這四句（自生、他生、共生、無因生）都不能成立，但人們大多執著于共生。比如睡眠的方法與睡眠的心結合，就產生了睡眠。因為睡眠，就產生了無數的夢境（等等）。無明與法性結合，產生了無數六道輪迴的事情。六道輪迴的事情都從無數的煩惱產生，又產生無數不可思議的塵沙般的煩惱，引發無數超出界外的事情。菩薩修習四念處（catuḥsmṛtyupasthāna，四種觀照方法），探尋這無數的煩惱，無數的事相都依賴無明而起。如果證得無明，就證得了法性。證得法性，就能見到佛性（Buddhatā，佛的本性）。如果通教（一種佛教教義）只是探尋六識（ṣaḍ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識），認為它們如幻如化，只是空觀，那只是砍斷了枝條，沒有探尋根本的無明，所以見不到如來藏（Tathāgatagarbha，如來所藏的功德）。因為見不到如來藏，所以不能證得無明，不能證得法性。不能證得無明，不能證得法性，所以見不到佛性。如同探尋夢境卻找到了睡眠，卻沒有找到睡眠的心。這是因為通教的空觀很淺，只是化城（比喻虛幻的境界）的止息，不能深入觀察。如來藏包含著恒河沙數般的佛法。菩薩深入觀察如來藏，破除無量的取相（Grahaka，執著于外在表象），破除無量的塵沙煩惱，破除無量的無明，破除無量的身相（身體的表象），破除無量的受相（感受的表象），無量的心相（心理活動的表象），無量的法相（事物的表象），認識無量的病相（煩惱的表象），知道無量的藥（對治煩惱的方法），這樣做

【English Translation】 English version One should not call Ālaya-vijñāna (storehouse consciousness) as 'other'. Similarly, it cannot be said that the six consciousnesses rely on Ālaya-vijñāna and the six consciousnesses are 'other'. If Ālaya-vijñāna relies on Dharmatā (the nature of phenomena), then Ālaya-vijñāna is also 'other' (etc.). If Ālaya-vijñāna is self-nature, then self-nature should be 'other'. If this is determined, whether you answer 'self' or 'other', you will be refuted. Question: All good and evil arise from Avidyā (ignorance), so does Dharmatā give rise to Avidyā, or do they arise together? Or does it arise apart from Avidyā? Dharmatā giving rise to Dharmatā is self-arising, Avidyā giving rise is other-arising, Avidyā and Dharmatā combining to arise is co-arising, arising apart from Avidyā and Dharmatā is causeless arising. Phenomena do not arise from themselves, nor do they arise from others, not co-arising, nor causelessly arising, therefore it is said to be non-arising. Saying arising from non-arising is false arising, not true arising, it is just a name, this name is neither permanent nor annihilated, this name itself has no substance. Therefore, if one considers Avidyā as 'self' and Dharmatā as 'other', these principles can also be used to refute (etc.). The teacher said: Although these four statements (self-arising, other-arising, co-arising, causeless arising) cannot be established, people mostly cling to co-arising. For example, the method of sleep combined with the mind of sleep produces sleep. Because of sleep, countless dreams arise (etc.). Avidyā combined with Dharmatā produces countless things of the six realms of reincarnation. The things of the six realms of reincarnation all arise from countless afflictions, and further produce countless inconceivable afflictions like dust and sand, causing countless things beyond the realms. Bodhisattvas practice the four catuḥsmṛtyupasthāna (four foundations of mindfulness), exploring these countless afflictions, countless phenomena all depend on Avidyā to arise. If one attains Avidyā, one attains Dharmatā. Attaining Dharmatā, one can see Buddhatā (Buddha-nature). If the Shared Teaching (a type of Buddhist doctrine) only explores the ṣaḍ-vijñāna (six consciousnesses: eye, ear, nose, tongue, body, and mind), considering them as illusory and transformative, it is just the contemplation of emptiness, which only cuts off the branches and does not explore the fundamental Avidyā, so one cannot see the Tathāgatagarbha (the womb of the Tathāgata). Because one cannot see the Tathāgatagarbha, one cannot attain Avidyā, and cannot attain Dharmatā. Not attaining Avidyā and not attaining Dharmatā, one cannot see Buddhatā. It is like exploring dreams and finding sleep, but not finding the mind of sleep. This is because the contemplation of emptiness in the Shared Teaching is shallow, it is just the cessation in the illusory city (a metaphor for a transient state), unable to deeply observe. The Tathāgatagarbha contains countless Buddha-dharmas like the sands of the Ganges. Bodhisattvas deeply observe the Tathāgatagarbha, breaking countless Grahaka (grasping at appearances), breaking countless afflictions like dust and sand, breaking countless Avidyā, breaking countless body appearances, breaking countless feeling appearances, countless mind appearances, countless dharma appearances, recognizing countless disease appearances (appearances of afflictions), knowing countless medicines (methods to counteract afflictions), doing this

觀時即入十回向。回因向果回事向理。回己濟他故名迴向。此位正是解行終心。粗惑已融似中慧凈。斷界外下品塵沙。伏無明轉強。如向山趣前漸易見。相似中道見恒沙佛法。斷恒沙煩惱入相似是自行。出界假是化他。他持解自性禪。是三十心位。未至初地大經明初依之人。具煩惱性。能知如來秘密之藏。未得第二第三住處。正是三十心位。又地持明三十心為三分。一觀分。二止分。三二分同類。正是地前方便道中。修三種念處。觀分是修性念處。止分是修共念處。二分同類。是修緣念處也。相似中道觀。於一剎那頃。真解開發。登于初地。斷一品無明。得一分無作。四諦解五行。成就諸功德滿。若通對位。一一位中各有三種念處。若別對者。十住修性念處觀。十行修共念處觀。十回向回別向圓。修緣念處觀。至初地。三種念處。分成就。若對大品。欲以道慧。當學般若對十住。性念處位。欲以道慧。具足道種慧對十行。共念處位。欲以道種慧。具足一切智。對十回向緣念處位。欲以一切智。具足一切種智。對十地位。一往如此。若登地中道顯時。真性法身。分成就一切禪。一切禪有三。一現法樂禪。二出生三昧禪。三利益眾生禪。登初地時。名味皆轉觀分轉。名現法樂禪。能生十力種性。三摩跋提破無明。法身顯現

【現代漢語翻譯】現代漢語譯本：觀照之時即進入十回向（將功德迴轉以趨向菩提）。回因向果，回事情向真理。迴轉自己以濟度他人，所以叫做『迴向』。這個位次正是理解和實踐的終點。粗重的迷惑已經消融，類似於中等的智慧清凈。斷除界外的下品塵沙惑，降伏無明，使其逐漸減弱。如同向山前進，越往前越容易看見目標。在相似的中道中，見到如恒河沙數般眾多的佛法。斷除如恒河沙數般的煩惱，進入相似的階段是自行。超出三界之外的假有，是爲了化度他人。他人持有理解自性的禪定，這是三十心位。尚未到達初地，但《大經》中說明最初依止之人，具有煩惱的本性，能夠知曉如來的秘密寶藏。尚未得到第二、第三的安住之處，這正是三十心位。另外，《地持經》中說明三十心分為三部分：一、觀分；二、止分；三、二分同類。這正是地前方便道中，修習三種念處。觀分是修習性念處，止分是修習共念處，二分同類是修習緣念處。相似的中道觀，在一剎那間，真正的理解開發，登上初地。斷除一品無明，得到一分無作妙用。四諦的理解通達五行，成就各種功德圓滿。如果通盤對應位次，每一位中各有三種念處。如果分別對應，十住修習性念處觀，十行修習共念處觀，十回向迴轉差別趨向圓滿，修習緣念處觀。到達初地，三種念處，部分成就。如果對應《大品般若經》，想要以道慧，應當學習般若，對應十住，是性念處位。想要以道慧，具足道種慧，對應十行，是共念處位。想要以道種慧，具足一切智，對應十回向，是緣念處位。想要以一切智，具足一切種智，對應十地位。大致如此。如果登上初地，中道顯現之時，真性法身，部分成就一切禪定。一切禪定有三種：一、現法樂禪；二、出生三昧禪；三、利益眾生禪。登上初地時，名稱和體味都轉變，觀分轉變，名為現法樂禪，能夠產生十力（如來十種力量）的種性。三摩跋提（禪定）破除無明，法身顯現。

【English Translation】 English version: When contemplating, one enters the Ten Transferences (Ten Parinamana, the turning of merit towards enlightenment). Transferring the cause towards the result, transferring from phenomena towards principle. Turning oneself to benefit others, hence the name 'Transference'. This position is precisely the culmination of understanding and practice. Coarse delusions have already melted away, resembling the purity of intermediate wisdom. Severing the lower-grade dust and sand delusions beyond the realms, subduing ignorance, causing it to gradually weaken. Like approaching a mountain, the closer one gets, the easier it is to see. In the likeness of the Middle Way, one sees countless Buddha-dharmas like the sands of the Ganges. Severing countless afflictions like the sands of the Ganges, entering the likeness is self-cultivation. Transcending the false existence beyond the realms is to transform others. Others hold the meditation of understanding self-nature, which is the position of the Thirty Minds. Not yet having reached the First Ground (First Bhumi), but the Mahayana Sutra clarifies that the person who initially relies on it possesses the nature of afflictions and can know the secret treasury of the Tathagata. Not yet having attained the second or third dwelling place, this is precisely the position of the Thirty Minds. Furthermore, the Bodhisattva-bhumi Sutra clarifies that the Thirty Minds are divided into three parts: 1. Contemplation Division; 2. Cessation Division; 3. Two Divisions of the Same Kind. This is precisely in the preliminary path before the Ground, cultivating the Three Foundations of Mindfulness (Three Smrtyupasthana). The Contemplation Division is cultivating the Foundation of Mindfulness of Nature (Svabhava-smrtyupasthana), the Cessation Division is cultivating the Foundation of Mindfulness of Commonality (Samanya-smrtyupasthana), and the Two Divisions of the Same Kind are cultivating the Foundation of Mindfulness of Conditioned Arising (Pratitya-samutpada-smrtyupasthana). The likeness of the Middle Way contemplation, in an instant, true understanding develops, ascending to the First Ground. Severing one grade of ignorance, obtaining one share of non-action (Anasrava). The understanding of the Four Noble Truths penetrates the Five Aggregates, accomplishing all merits completely. If corresponding to the positions in general, each position has three Foundations of Mindfulness. If corresponding separately, the Ten Dwellings (Ten Abodes) cultivate the Foundation of Mindfulness of Nature contemplation, the Ten Practices (Ten Conducts) cultivate the Foundation of Mindfulness of Commonality contemplation, the Ten Transferences (Ten Parinamana) transfer from difference towards completeness, cultivating the Foundation of Mindfulness of Conditioned Arising contemplation. Upon reaching the First Ground, the three Foundations of Mindfulness are partially accomplished. If corresponding to the Perfection of Wisdom Sutra, wanting to use the wisdom of the path, one should study Prajna, corresponding to the Ten Dwellings, which is the position of the Foundation of Mindfulness of Nature. Wanting to use the wisdom of the path, fully possessing the wisdom of the path's seeds, corresponding to the Ten Practices, which is the position of the Foundation of Mindfulness of Commonality. Wanting to use the wisdom of the path's seeds, fully possessing all-knowing wisdom, corresponding to the Ten Transferences, which is the position of the Foundation of Mindfulness of Conditioned Arising. Wanting to use all-knowing wisdom, fully possessing all kinds of wisdom, corresponding to the Ten Grounds (Ten Bhumis). Generally speaking, it is like this. If, upon ascending to the Ground, the Middle Way manifests, the true nature Dharmakaya (Dharma Body), partially accomplishes all meditations. All meditations have three types: 1. Meditation of Present Bliss (Drstadharma-sukha-dhyana); 2. Meditation of Birth of Samadhi (Upapatti-samadhi-dhyana); 3. Meditation of Benefiting Sentient Beings (Arthakriya-hita-dhyana). Upon ascending to the First Ground, the name and taste both transform, the Contemplation Division transforms, named the Meditation of Present Bliss, capable of generating the seed nature of the Ten Powers (Ten Tathagata Powers). Samapatti (Concentration) breaks through ignorance, the Dharmakaya manifests.

佛性。一法界一切法界。一切法界一法界。非一非一切。二諦自在。能百佛世界作佛。諸佛加之。能為十地菩薩說法。菩薩不諦謂是真極。法華中佛加聲聞。為菩薩說法。諸佛子等從我聞法佛為授記。汝于來世當得作佛。諸聲聞尚爾。況加諸菩薩等。色心神通相好光。天動地形聲兩益。法眼開朗知眾生根。有機即應善巧分別。猶如虛空不可窮盡。聞說法者皆得道果。此是觀分。亦是觀身內。法性理顯名性念處力也。止分轉。名出生三昧禪。出生百八三昧。普現色身。名三昧王。一切三昧悉入其中。住首楞嚴修治。於心猶如虛空。能一法門一切法門。一切法門一法門。非一非一切。無礙自在。破無明顯真我性。十波羅蜜。諸陀羅尼門。如來藏海理內之事。皆悉明顯。若化眾生。假作名字。說種種五陰。破種種顛倒。說種種法藥。破種種病。作無量醫王。應病與藥令得服行。皆令悟入菩薩正位。是名檀波羅蜜。以施眾生。故經言。有法門名無盡燈。即此意也。下九波羅蜜例爾。彼解十波羅蜜對十地。初檀滿但是約位耳。直於禪中修。具百波羅蜜觀法界。神通遍照。法界一切眾生。眾生蒙光。罪垢煩惱皆悉除滅。是名止分。亦是共念處力(云云)。二分同類。以修緣念處觀。得法界緣起。以無緣慈悲修身。赴機得如來一身。

為無量身。無量身為一身。非一非無量。自在能現十法界像。處處應現。往只同是一五陰。用有強弱。界內力弱。只見偏真。界外力強能見圓滿。今時三種念處。具足三德。性念處顯為法身。共念處顯名摩訶般若。緣念處顯名解脫。所調伏眾生之處名為解脫。複次亦以性念處為般若。共念處為解脫。緣念處為法身。法身即法性。見法性即見佛性。即得中道。得中道即得菩提。得菩提即住大涅槃。即得諸佛法界。法界即法身。法身遍法界用故住大涅槃。種種示現三種念處名三點。不縱不橫為大涅槃。得色解脫。受想行識五種涅槃具二十德。名四念處。坐道場轉法輪。若圓為雙樹。非偏非圓中間入涅槃。諸行功德莊嚴。名常樂我凈。是稱歎新醫。從遠方來曉八種術。遠方者。從法身地。起慈悲誓願應眾生。眾生根緣不同。是以現種種身。說種種法。法華云。長者驚入火宅。為度眾生生老病死憂悲苦惱愚蔽三毒之火。教化令得三菩提(云云)。登初地時。得二十五三昧。凡十番破二十五有。破二十五空。破二十五無明。得無畏地。不畏三惡四趣有邊。不畏聲聞緣覺空邊。不畏大眾威德。二邊中間皆不畏。以修性念處故(云云)。得自在地。若至地獄不受熾然碎身等苦。至一切處無一切苦。能以須彌入芥子。芥子含須彌。毛孔

注滿四海。海內一毛孔。以修共念處力(云云)。得二十五三昧。一切三昧悉入其中。一切事一切理。皆無所畏。皆自在皆名王三昧。以本修緣念處故。初地既如此。從二地乃至妙覺。可以意知。不俟更說。當知四念處。有如此大功德力。何況后諸法門耶。有眼有意者。自當耽味。何俟囑耶。

四念處卷第三大正藏第 46 冊 No. 1918 四念處

四念處卷第四

隋天臺山修禪寺智者大師說

門人章安灌頂記

第四圓教四念處者。為三。一大意。二停心。三念處。大意開四門(云云)。若說若行。多用非有非無門(云云)。余法易知。別圓須解。一明位有高下。二明法之偏圓。三明斷不斷。四明具不具。五明通不通。位高下者。別教十信伏界內見思。十住斷界內見思。又斷界外上品塵沙。十行斷中品塵沙。十回向斷下品塵沙伏無明。登初地見中道斷無明。乃至等覺。妙覺斷無明盡。圓教初有五品弟子。名外凡。十信名內凡。皆圓伏無明。而界內見思。自然而盡。如火燒鐵。鐵雖未融。垢在前去。正慧觀無明。無明未除。見思前盡。若登初住斷一品無明。乃至十住斷十品無明。與別家十地齊。若登初行。又斷一品無明。與別家等覺齊。若至二行。與別家妙覺齊。若登三行

【現代漢語翻譯】現代漢語譯本：注滿四海。海內一毛孔。以修共念處力（等等）。得二十五三昧。一切三昧悉入其中。一切事一切理。皆無所畏。皆自在皆名王三昧。以本修緣念處故。初地既如此。從二地乃至妙覺。可以意知。不俟更說。當知四念處。有如此大功德力。何況后諸法門耶。有眼有意者。自當耽味。何俟囑耶。

四念處卷第三大正藏第 46 冊 No. 1918 四念處

四念處卷第四

隋天臺山修禪寺智者大師說

門人章安灌頂記

第四圓教四念處者。為三。一大意。二停心。三念處。大意開四門（等等）。若說若行。多用非有非無門（等等）。余法易知。別圓須解。一明位有高下。二明法之偏圓。三明斷不斷。四明具不具。五明通不通。位高下者。別教十信伏界內見思。十住斷界內見思。又斷界外上品塵沙。十行斷中品塵沙。十回向斷下品塵沙伏無明。登初地見中道斷無明。乃至等覺。妙覺斷無明盡。圓教初有五品弟子。名外凡。十信名內凡。皆圓伏無明。而界內見思。自然而盡。如火燒鐵。鐵雖未融。垢在前去。正慧觀無明。無明未除。見思前盡。若登初住斷一品無明。乃至十住斷十品無明。與別家十地齊。若登初行。又斷一品無明。與別家等覺齊。若至二行。與別家妙覺齊。若登三行

【English Translation】 English version: Filling the four seas. A single pore within the sea. By cultivating the power of shared mindfulness (etc.). Obtaining twenty-five Samadhis (concentration). All Samadhis are contained within it. In all matters and all principles, there is no fear. All are free and are named King Samadhi (concentration). Because of the fundamental cultivation of mindfulness. The first Bhumi (stage of enlightenment) is like this. From the second Bhumi to Wonderful Enlightenment (Myo-kaku), it can be understood intuitively. There is no need to say more. Know that the Four Foundations of Mindfulness have such great merit and power. What about the subsequent Dharma gates? Those with eyes and intention should savor it themselves. Why wait for exhortation?

The Third Scroll of the Four Foundations of Mindfulness Taisho Tripitaka Volume 46, No. 1918, Four Foundations of Mindfulness

The Fourth Scroll of the Four Foundations of Mindfulness

Said by Great Master Zhiyi (Chih-i) of Tiantai Mountain Chan Temple in the Sui Dynasty

Recorded by his disciple, Zhang'an Guanding (Chang-an Kuan-ting)

The fourth, the Perfect Teaching's Four Foundations of Mindfulness, has three parts: 1. General Meaning, 2. Stopping the Mind, 3. Mindfulness. The General Meaning opens four gates (etc.). Whether speaking or acting, the gate of neither existence nor non-existence is often used (etc.). Other methods are easy to understand. The distinction between Separate and Perfect teachings must be understood. 1. Clarify the high and low positions. 2. Clarify the partial and perfect nature of the Dharma. 3. Clarify what is cut off and not cut off. 4. Clarify what is complete and incomplete. 5. Clarify what is connected and not connected. Regarding the high and low positions: The Separate Teaching's Ten Faiths subdue the views and thoughts within the boundary. The Ten Dwellings cut off the views and thoughts within the boundary, and also cut off the superior dust and sand delusions outside the boundary. The Ten Practices cut off the middle-grade dust and sand delusions. The Ten Dedications cut off the lower-grade dust and sand delusions and subdue ignorance. Ascending to the First Bhumi (stage of enlightenment), one sees the Middle Way and cuts off ignorance. Up to Equal Enlightenment (Deng-kaku). Wonderful Enlightenment (Myo-kaku) cuts off all ignorance. The Perfect Teaching initially has five grades of disciples, called Outer Ordinary. The Ten Faiths are called Inner Ordinary. All completely subdue ignorance, and the views and thoughts within the boundary naturally come to an end, like fire burning iron. Although the iron has not yet melted, the impurities go away first. Correct wisdom contemplates ignorance. Before ignorance is removed, views and thoughts end first. If one ascends to the First Dwelling, one cuts off one grade of ignorance, up to the Ten Dwellings, cutting off ten grades of ignorance, which is equivalent to the Separate Teaching's Ten Bhumis (stages of enlightenment). If one ascends to the First Practice, one cuts off another grade of ignorance, which is equivalent to the Separate Teaching's Equal Enlightenment (Deng-kaku). If one reaches the Second Practice, it is equivalent to the Separate Teaching's Wonderful Enlightenment (Myo-kaku). If one ascends to the Third Practice

。所有智斷。別人不識其名。況知其法。四行乃至十行十回向。十地等覺妙覺。所有智斷。皆非境界。但知十二品斷無明。為己家之極果。不知是他家之下因。譬如構磚石為基。以金寶飾上。豈如從基至頂。悉累金剛。非唯高低有殊。亦寶非寶別。法說譬說。簡別朗然。不須惑矣。二法偏圓者。類如小乘斷通惑。不除別惑。聞甄迦羅彈琴。迦葉起舞。天冠問曰。耆年解脫何故如此。迦葉答言。聲聞之惑我己斷盡。此是菩薩勝妙功德。故吾於此不能自安。如四方風不動須彌。毗嵐風至碎如腐草。當知聲聞斷通。不能知別。無漏力弱不能自安。別教初心止伏見思。地前止。斷界內見思。登地分分伏無明。分分斷無明。此則偏斷非圓伏也。若作界外。別說者。登地斷別見。二地至六地。斷別欲界思。七地斷別色無色界思。此亦偏斷之義耳。又作不思議六塵義者。入無量禪。作無記變化色住。復入力禪舍。復入力禪起。復入力禪。無量百千億劫。倒修凡夫事。至八地已上。猶是無色界果報。不可思議六塵。何以得知地持解。等覺無垢地。始得離見。見清凈禪。當知離欲界色無色惑。俱至等覺。乃盡方是圓義。若八地始離無色界果報者。是偏斷之義也。故大經云。十地為無我輪惑所轉。無我只是見惑。若見惑先斷。不應至無垢地

【現代漢語翻譯】現代漢語譯本：所有的智慧和斷惑，別人不認識它的名字，更何況瞭解它的方法。四行乃至十行、十回向、十地、等覺、妙覺，所有的智慧和斷惑，都不是（小乘）的境界。只知道斷除十二品無明，就認為是自己修行的最高果位，卻不知道這是他人修行道路上的低階原因。譬如用磚石構築地基，再用金銀珠寶裝飾上面，哪裡比得上從地基到頂端，全部用金剛堆砌呢？這不僅是高低有差別，也是寶物和非寶物的區別。用佛法來解說，用譬喻來解釋，區別非常明顯，不需要疑惑了。二、關於偏圓的區分：類似於小乘斷除通惑，卻不能斷除別惑。聽到甄迦羅（Zenghala）彈琴，迦葉（Kasyapa）竟然起舞。天冠（Tianguan）問道：『耆年（Qinian，年長的尊者）已經解脫了，為什麼會這樣？』迦葉回答說：『聲聞（Sravaka）的惑我已經斷盡了，這是菩薩（Bodhisattva）殊勝的功德，所以我在這裡不能自安。』就像四方的風不能動搖須彌山（Sumeru），而毗嵐風（Pilamfeng）一來，須彌山就會像腐草一樣破碎。應當知道聲聞斷除通惑，不能瞭解別惑，無漏的力量弱小，不能自安。別教的初心只是止伏見思惑，在十地之前只是止，斷除界內的見思惑。登上十地之後，才能分分止伏無明，分分斷除無明。這則是偏斷，不是圓伏。如果說是界外，別教的說法是，登上十地斷除別見惑，二地到六地斷除別欲界思惑，七地斷除別色無色界思惑，這也是偏斷的含義。又有人說不可思議的六塵義，進入無量禪定，做無記變化色住，又進入力禪舍，又進入力禪起，又進入力禪，無量百千億劫，倒修凡夫事，到了八地以上，仍然是無色界的果報。不可思議的六塵，怎麼能知道呢？《地持經》（Dichijing）解釋說，等覺的無垢地，才開始離開見惑，見清凈禪。應當知道離開欲界、色界、無色界的惑，都要到等覺才能斷盡，這才是圓滿的含義。如果說八地才開始離開無色界的果報，這就是偏斷的含義。所以《大般涅槃經》（Daban Niepanjing）說，十地被無我輪惑所轉，無我只是見惑。如果見惑先斷，就不應該到無垢地。

【English Translation】 English version: All wisdom and severance of afflictions, others do not recognize its name, let alone understand its method. The Four Practices up to the Ten Practices, the Ten Dedications, the Ten Grounds, Near-Perfect Enlightenment, and Perfect Enlightenment, all wisdom and severance of afflictions are not the realm of (the Sravakas). Only knowing to sever the twelve grades of ignorance, they consider it the highest fruit of their practice, but they do not know that it is a low-level cause on the path of others' practice. It is like building a foundation with bricks and stones, and then decorating the top with gold and silver treasures. How can it compare to stacking vajra from the foundation to the top? Not only is there a difference in height, but there is also a difference between treasure and non-treasure. Using the Dharma to explain, using metaphors to interpret, the distinction is very clear, there is no need to be confused. Two, regarding the distinction between partial and complete: It is similar to the Sravakas of the Small Vehicle severing the common afflictions, but not being able to sever the specific afflictions. Hearing Zenghala playing the zither, Kasyapa actually danced. Tianguan asked: 'Qinian (venerable elder) has already attained liberation, why is this?' Kasyapa replied: 'The afflictions of the Sravakas have already been completely severed by me, this is the supreme merit of the Bodhisattvas, so I cannot be at ease here.' It is like the wind from all directions cannot shake Mount Sumeru (Sumeru), but when the Pilamfeng (Pilamfeng) wind comes, Mount Sumeru will be shattered like rotten grass. It should be known that the Sravakas sever the common afflictions, but cannot understand the specific afflictions, the power of non-outflow is weak, and they cannot be at ease. The initial intention of the Separate Teaching is only to stop and subdue the afflictions of views and thoughts, before the Ten Grounds it is only stopping, severing the afflictions of views and thoughts within the realm. After ascending to the Ten Grounds, one can gradually stop and subdue ignorance, and gradually sever ignorance. This is partial severance, not complete subdual. If it is said to be outside the realm, the Separate Teaching says that ascending to the Ten Grounds severs the specific afflictions of views, the Second Ground to the Sixth Ground severs the specific afflictions of thoughts in the desire realm, and the Seventh Ground severs the specific afflictions of thoughts in the form and formless realms, this is also the meaning of partial severance. Also, some people speak of the inconceivable meaning of the six dusts, entering immeasurable samadhi, doing unmarked transformation of form and dwelling, again entering the power samadhi dwelling, again entering the power samadhi arising, again entering the power samadhi, for immeasurable hundreds of thousands of billions of kalpas, reversing the practice of ordinary people, even after the Eighth Ground, it is still the retribution of the formless realm. How can one know the inconceivable six dusts? The Dichijing (Dichijing) explains that the stainless ground of Near-Perfect Enlightenment is when one begins to leave the afflictions of views, the pure samadhi of views. It should be known that leaving the afflictions of the desire realm, form realm, and formless realm, all must be severed at Near-Perfect Enlightenment, this is the meaning of completeness. If it is said that one only begins to leave the retribution of the formless realm at the Eighth Ground, this is the meaning of partial severance. Therefore, the Daban Niepanjing (Daban Niepanjing) says that the Ten Grounds are turned by the afflictions of the non-self wheel, non-self is only the afflictions of views. If the afflictions of views are severed first, one should not reach the stainless ground.

。若見至無垢地者。乃圓義耳。以是推之。偏斷則是別意也。圓斷惑者。始外內凡。即圓伏三界之惑。初住即圓斷無明。二住至等覺。皆圓斷無明。以此推之。圓別斷則明矣。三斷不斷者。別但明斷不論不斷。圓具二義。若教道明斷。證道不斷。例如小乘方便論斷證。真不論斷不斷。今亦如是。若不思議觀內。不見有煩惱。可斷煩惱。性不障菩提。菩提不障煩惱。煩惱即菩提。菩提即煩惱。故凈名云。佛為增上慢人。說斷淫怒癡。名為解脫。無增上慢者。淫怒癡性即是解脫。無行經云。淫怒即是道。又云。六十二見為如來種。即六根六塵。而無限礙。隻眼中見色。亦眼中入三解脫門。華嚴明十眼乃至六根。皆明於一塵中。具十方三世諸佛。八相成道轉法輪度眾生皆不斷。而明瞭也。四具不具者。若只作一法不作一切法者。此是別意。若一法一切法趣。一切是趣。不過趣尚不可得。況有趣非趣。趣一即法性。法性即法界。無一法出法界外。若有一法過涅槃者。我亦說如幻如化。故知一法具一切法。即圓意也。五諸功德通不通者。若別意。只一地不關餘地。若圓意一地一切諸地。故大品云。若聞阿字門。即解一切義。過茶無字可說。初阿具足四十一字。后茶亦具四十一字。從初地具有住持生長荷負義。至后究竟。亦具三義

。大論云。有始入中入終入。實是一入而有初中后。問若作圓意若為判不思議二諦。答偏圓俱通。是世諦相。非通非塞是真諦相。大意竟。二五停心者。私謂五品是也。即事而理其相自彰何者初教以數息事。停散動。圓家以信理除疑惑。又信是道元。故當初品。又信是功德母。如彼氣命。又信順不動即是停心。故信品是一停心也。初教以不凈事觀停貪慾。圓家以讀誦除穢染。若著文字。染污法性。是為染法。非求法也。文字性離即是解脫。解脫清凈。是第二停心也。初教以慈停瞋。圓以慈故。有說。說無秘吝。吝有秘。恚則非慈相。當知慈故能說。第三品停心也。初教以因緣觀停癡。圓以六度。度於六蔽闇去明生。是第四品停心也。初教以唸佛。停逼迫。圓以即事而理。理即法佛。法佛豈逼迫佛法。無能逼所逼。無逼無逼者。無逼法。是第五停心。當知信事即理。文字即解脫。慈即寬弘度蔽彼岸。一切平等。是圓家五停心也。以五品為停心。其義已顯。更重舉四弘四三昧。生死苦諦即是涅槃。無二無別。此則信事順理。道元功德母。未度苦諦。是初停心。煩惱即菩提。無二無別。是為未解集諦。令解集諦。即第二讀誦解脫停心也。大悲拔苦兩誓願(云云)。未安道諦令安道諦。即是以無吝之慈而說法。第三停心也。未

入滅諦令入滅諦。即是兼行六度。度蔽彼岸。第四停心也。大慈興兩誓願(云云)。又指四三昧。為第五停心也。此四三昧皆修唸佛。破障道罪。自有人數息。覺觀不休。若唸佛若稱佛。名即破覺觀。帖然心定。故普門品云。若有眾生多於貪慾。常念觀音即便得離。破根本無明。凈名云。一念知一切法。是為坐道場。皆是念佛法門也。常行出般舟。諸佛倚立現前。睹法界佛也。常坐出文殊問般若。系緣法界一念法界。而唸佛也。半行半坐。出方等法華。如是作已。卻坐思惟諸佛實法。法華云。當成就四法。一為諸佛護念(云云)。此語初心行人久行道者。如安樂行。常好坐禪。在於閑處。修攝其心。觀心無心。法不住法。我心自空罪福無主。作是懺悔。名大懺悔(云云)。非行非坐通四法一通眾經。二通諸善。三通諸惡。如賢者軍戎家業等不妨用心。四通無記。行住坐臥語默。皆是摩訶衍。以不可得故。夫達者懸解。迷者未悟。如囊中有寶不探示人。人無見者。今更點對冀得超然。前三藏中以事緣。事謂數息不凈乃至念相好等。今則不爾。以理觀緣理。生死即涅槃。煩惱即菩提。生死是眾生之息命。涅槃是法身之息命。雖不可數而可散動。明寂對於數息也。煩惱是底下之穢惡。菩提是尊極之凈理。對前顯后故以文字解

【現代漢語翻譯】現代漢語譯本：入滅諦令入滅諦，這就是同時兼修六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），以度脫到達彼岸的方法。這是第四種止息妄念的方法（停心）。大慈悲心生起兩種誓願（內容省略）。又指四種三昧（samadhi，禪定），作為第五種止息妄念的方法。這四種三昧都修習唸佛，以破除障礙修道的罪業。如果有人修習數息觀，覺觀（vitarka-vicara，粗細的思維活動）不能停止，如果唸佛或者稱念佛號，就能破除覺觀，使心安定下來。所以《普門品》說：『若有眾生多於貪慾，常念觀音，即便得離。』這是破除根本無明（avidya，對事物真相的迷惑），《維摩詰經》說：『一念知一切法，是為坐道場。』這些都是念佛法門。常行三昧出自《般舟三昧經》，諸佛站立在眼前顯現，這是觀見法界（dharma-dhatu，一切法的總稱）的佛。常坐三昧出自《文殊問般若經》，繫念法界，一念即是法界，而唸佛。半行半坐三昧出自《方等經》、《法華經》，這樣做了之後，就坐下來思惟諸佛真實的法。《法華經》說：『當成就四法，一為諸佛護念（內容省略）。』這些話是說給初心修行人和長期修行的人聽的，就像《安樂行品》所說：『常好坐禪，在於閑處，修攝其心，觀心無心，法不住法，我心自空，罪福無主，作是懺悔，名大懺悔（內容省略）。』非行非坐三昧貫通四法：一、貫通所有經典；二、貫通所有善行；三、貫通所有惡行，就像賢者、軍人、經商等，不妨礙用心修行；四、貫通無記（中性）狀態，行住坐臥、言語沉默，都是摩訶衍（Mahayana，大乘），因為一切都不可得。通達的人能夠立即理解，迷惑的人還不能領悟，就像口袋裡有寶物卻不拿出來給人看，人們就無法看見。現在進一步點明，希望能夠超越。前面的三藏（Tripitaka，佛教經典的總稱）中以事相為緣，事相是指數息、不凈觀乃至唸佛相好等。現在則不是這樣，以理觀為緣，以理觀照，生死就是涅槃（nirvana，寂滅），煩惱就是菩提（bodhi，覺悟）。生死是眾生的呼吸，涅槃是法身的呼吸，雖然不可數，但可以散動。明寂（清明寂靜）是針對數息而言的。煩惱是底下的污穢，菩提是至上的清凈之理。爲了以前面的事相來顯現後面的理觀，所以用文字來解釋。

【English Translation】 English version: 'Entering extinction truth causes entering extinction truth.' This is simultaneously practicing the Six Perfections (paramita, generosity, discipline, patience, diligence, meditation, wisdom), the method of crossing over to the other shore. This is the fourth method of stopping the mind (stopping thoughts). Great compassion arises with two vows (content omitted). It also refers to the four Samadhis (samadhi, meditative states) as the fifth method of stopping the mind. These four Samadhis all cultivate mindfulness of the Buddha, in order to break through the karmic obstacles that hinder the path of cultivation. If someone practices breath counting, and the initial and sustained application of thought (vitarka-vicara, coarse and subtle mental activity) cannot cease, then reciting the Buddha's name will break through the initial and sustained application of thought, causing the mind to become stable. Therefore, the 'Universal Gate Chapter' says: 'If there are sentient beings with much greed, constantly mindful of Avalokiteshvara, they will immediately be able to leave it.' This is breaking through fundamental ignorance (avidya, delusion about the true nature of things). The Vimalakirti Sutra says: 'A single thought knowing all dharmas is sitting in the place of enlightenment.' These are all mindfulness of the Buddha Dharma gates. The constantly walking Samadhi comes from the Pratyutpanna Samadhi Sutra, where all Buddhas stand and appear before one's eyes, this is seeing the Buddhas of the Dharma Realm (dharma-dhatu, the totality of all things). The constantly sitting Samadhi comes from the Manjushri's Questions on Prajna Sutra, focusing on the Dharma Realm, one thought is the Dharma Realm, and being mindful of the Buddha. The half-walking, half-sitting Samadhi comes from the Vaipulya Sutra and the Lotus Sutra. After doing this, one sits down and contemplates the true Dharma of all Buddhas. The Lotus Sutra says: 'One should accomplish four dharmas, the first is being protected and念 by all Buddhas (content omitted).' These words are spoken to both beginners and long-term practitioners, just as the 'Chapter on Peaceful Practices' says: 'Always delight in sitting in meditation, being in a quiet place, cultivating and gathering one's mind, contemplating the mind as no-mind, the Dharma not abiding in Dharma, my mind is empty of itself, and there is no owner of merit and demerit, making such repentance is called great repentance (content omitted).' The neither-walking-nor-sitting Samadhi penetrates four dharmas: first, it penetrates all sutras; second, it penetrates all good deeds; third, it penetrates all evil deeds, just like sages, soldiers, business people, etc., it does not hinder the use of the mind in cultivation; fourth, it penetrates neutral states, walking, standing, sitting, lying down, speaking, and being silent are all Mahayana (Mahayana, Great Vehicle), because everything is unobtainable. Those who are enlightened can immediately understand, those who are confused cannot yet realize, just like having a treasure in a bag but not showing it to others, people cannot see it. Now, further clarification is given, hoping to transcend. In the previous Tripitaka (Tripitaka, the collection of Buddhist scriptures), the focus was on phenomena as conditions, phenomena referring to breath counting, impurity contemplation, and even mindfulness of the Buddha's marks and characteristics. Now it is not like this, taking principle contemplation as the condition, using principle to contemplate, samsara (birth and death) is nirvana (nirvana, extinction), affliction is bodhi (bodhi, enlightenment). Samsara is the breath of sentient beings, nirvana is the breath of the Dharma body, although it cannot be counted, it can be dispersed. Clarity and stillness are in response to breath counting. Affliction is the filth below, bodhi is the supreme pure principle. In order to use the previous phenomena to reveal the later principle, therefore, it is explained with words.

脫。對不凈停心也。大悲誓願拔因果苦。若有我所尚不自出。況拔他苦。若無我所以慈悲心自拔。拔他對前顯后(云云)。大慈誓願與因果樂者。若十二因緣癡尚無自樂。況與他樂。今自無癡故能與樂耳。對前(云云)。行四三昧皆是念佛。破障道罪。前教念生身應相好。今念法身相好。事理永殊大異。故舉四三昧。為第五停心也。次修十觀成五停者。五停上求。上求何等。一信順不思議。一實四諦是也。信一念具十法界生死即苦諦。一心具十法界煩惱即集諦。集諦即菩提。菩提是道諦也。生死苦諦即涅槃是滅諦也。此四非四。此一非一。而名實諦煩惱遍。一切處。一切處皆是菩提。棄此菩提更何處求菩提。如此生死苦諦。遍一切處。皆是涅槃。棄此涅槃。更何處求涅槃。畢定停心。於此煩惱上求菩提。畢定停心。於此生死上求涅槃。信即是求非別求也。是名信一實諦成於停心也。又云何停心。停心欲下化鬚髮真正心。眾生不知生死即涅槃。未度苦諦。菩薩為此而起大悲誓。令得解脫。既得脫已即是令度苦諦。眾生未知煩惱即菩提。菩薩為此而起大悲。令得解脫。既得脫已。即是令度集諦。眾生若解煩惱即是菩提即是安於道諦。眾生若解生死即是涅槃即是而得滅諦。是為菩薩下化眾生。言真正者。無行經云。若發心求

【現代漢語翻譯】現代漢語譯本：脫。對於不凈觀也是如此。大悲誓願是要拔除因果之苦。如果還有『我所』（執著于自我的所有），尚且不能自拔，更何況拔除他人的痛苦呢？如果沒有『我所』，憑藉慈悲心就能自拔，也能拔除他人的痛苦。拔除他人的痛苦是對前文的顯現和對後文的闡述（如前所述）。大慈誓願是要給予因果之樂。如果還執著於十二因緣的愚癡，尚且沒有自身的快樂，更何況給予他人快樂呢？現在自身沒有愚癡，所以能夠給予他人快樂。這與前文的闡述相對應（如前所述）。

修行四種三昧都是念佛，爲了破除障礙修道的罪業。之前的教導是念生身佛的應身相好，現在是念法身佛的相好。事相和理體永遠不同，差別很大。所以舉出四種三昧，作為第五種停心觀。接下來修習十種觀想成就五停心觀。五停心觀是爲了向上尋求。向上尋求什麼呢？一是信順不可思議的一實四諦。相信一念之中具足十法界，生死就是苦諦；一心之中具足十法界，煩惱就是集諦。集諦就是菩提，菩提就是道諦。生死苦諦就是涅槃，就是滅諦。這四諦非四非一，而名為實諦，煩惱遍佈一切處，一切處都是菩提。捨棄此菩提，更到哪裡去尋求菩提呢？如此生死苦諦遍佈一切處，都是涅槃。捨棄此涅槃，更到哪裡去尋求涅槃呢？必定要停心於此，在此煩惱上尋求菩提，必定要停心於此，在此生死上尋求涅槃。相信就是尋求，不是另外尋求。這叫做信一實諦成就停心觀。

又如何停心呢？停心是爲了向下教化，必須發起真正的菩提心。眾生不知道生死就是涅槃，沒有度脫苦諦。菩薩因此而發起大悲誓願，令眾生得到解脫。既然得到解脫，就是令眾生度脫苦諦。眾生不知道煩惱就是菩提，菩薩因此而發起大悲心，令眾生得到解脫。既然得到解脫，就是令眾生度脫集諦。眾生如果理解煩惱就是菩提，就是安住于道諦。眾生如果理解生死就是涅槃，就是得到滅諦。這是菩薩向下教化眾生。所說的『真正』，在《無行經》中說，如果發心尋求……

【English Translation】 English version: 'Tuo'. It is also the same for the contemplation of impurity. The great compassionate vow is to eradicate the suffering of cause and effect. If one still has 'I-ness' (attachment to self), one cannot even liberate oneself, let alone liberate others from suffering. If there is no 'I-ness', one can liberate oneself and others through compassion. Liberating others' suffering is a manifestation of the preceding and an explanation of the following (as mentioned before).

The great compassionate vow is to give the joy of cause and effect. If one is still attached to the ignorance of the twelve links of dependent origination, one does not even have one's own joy, let alone give joy to others. Now, since one is free from ignorance, one can give joy to others. This corresponds to the previous explanation (as mentioned before).

Practicing the four Samadhis is all about mindfulness of the Buddha, in order to break through the sins that obstruct the path to enlightenment. The previous teaching was to be mindful of the physical body of the Buddha with its auspicious marks and characteristics; now it is to be mindful of the auspicious marks and characteristics of the Dharma body of the Buddha. The phenomena and the principle are eternally different, with great distinctions. Therefore, the four Samadhis are mentioned as the fifth contemplation for stopping the mind.

Next, cultivating the ten contemplations to achieve the five contemplations for stopping the mind. The five contemplations for stopping the mind are for seeking upwards. What are we seeking upwards for? First, it is to believe and accord with the inconceivable One Reality Four Noble Truths. Believe that in one thought, the ten Dharma realms are fully present, and birth and death are the Truth of Suffering (苦諦, Ku Di); in one mind, the ten Dharma realms are fully present, and afflictions are the Truth of Accumulation (集諦, Ji Di). The Truth of Accumulation is Bodhi, and Bodhi is the Truth of the Path (道諦, Dao Di). Birth and death, the Truth of Suffering, is Nirvana, which is the Truth of Cessation (滅諦, Mie Di). These four are not four, and this one is not one, but are called the Real Truth. Afflictions pervade all places, and all places are Bodhi. Abandoning this Bodhi, where else can one seek Bodhi? Likewise, birth and death, the Truth of Suffering, pervade all places and are all Nirvana. Abandoning this Nirvana, where else can one seek Nirvana? One must definitely stop the mind here, seeking Bodhi on top of these afflictions, and one must definitely stop the mind here, seeking Nirvana on top of this birth and death. Believing is seeking, not seeking separately. This is called believing in the One Real Truth to achieve the contemplation for stopping the mind.

Furthermore, how to stop the mind? Stopping the mind is for the purpose of teaching and transforming downwards, and one must generate a true Bodhi mind. Sentient beings do not know that birth and death are Nirvana, and they have not crossed over the Truth of Suffering. Therefore, Bodhisattvas arise with great compassionate vows to enable sentient beings to attain liberation. Since they have attained liberation, it is enabling sentient beings to cross over the Truth of Suffering. Sentient beings do not know that afflictions are Bodhi, and therefore Bodhisattvas arise with great compassion to enable sentient beings to attain liberation. Since they have attained liberation, it is enabling sentient beings to cross over the Truth of Accumulation. If sentient beings understand that afflictions are Bodhi, then they are dwelling in the Truth of the Path. If sentient beings understand that birth and death are Nirvana, then they are attaining the Truth of Cessation. This is the Bodhisattva teaching and transforming sentient beings downwards. What is meant by 'true' is stated in the 'Wu Xing Jing' (無行經): If one generates the mind to seek...

菩提。是人去佛遠。譬如天與地。蓋指發三方便菩提心也。此乃菩提心魔。大經云。自此之前我等皆名邪見人也。若人為說此法名善知識魔。經言。涅槃為生死者。指貪著界外涅槃。成變易生死也。經言。生死即涅槃者。指分段生死。即大涅槃。況復變易而非涅槃。以真正菩提心。真正化也。將此下化。以成停心。初名上求。次名下化乘。何等法向上向下。所謂善修止觀。生死即涅槃。涅槃名止也。止心心性名為大定大涅槃深禪定窟。故涅槃即是止也。觀煩惱即是菩提即觀也。實相之慧。名一切種智。一切種智。名為般若。法華曰。定慧力莊嚴即上求。以此度眾生即是下化。當知止觀是所乘之法。專此止觀成於停心。既能乘向上向下。向上應得果。向下應得度。既不果不度者。何物妨礙。而今不獲。當知破法不遍。當研生死即涅槃。橫破十法界鯁塞。煩惱即菩提。豎破十法界鯁塞。菩提涅槃道即通也。不即六法那忽即六法。是故須破不離六法那忽離六法。是故須破不即不離。菩提道通以此破法。成於停心(云云)。既破法遍。應與理會。那猶不合。當更細檢。一切諸法中皆有安樂性。那忽並破一切諸法。皆魔羅網。那忽並取。須明識通塞。若迷生死非涅槃。十法界皆塞。迷煩惱非菩提。十法界亦塞。達生死即涅槃。十

【現代漢語翻譯】現代漢語譯本菩提（Bodhi，覺悟）。這個人離佛很遠，就像天與地一樣。這裡指的是發三方便的菩提心。這實際上是菩提心魔。《大般涅槃經》說：『在此之前，我們都可稱為持有邪見的人。』如果有人為此法說法，那就是善知識魔。經文說：『涅槃（Nirvana，寂滅）是生死』，指的是貪著界外的涅槃，成就變易生死。經文說：『生死即是涅槃』，指的是分段生死，即是大涅槃，更何況變易生死不是涅槃。以真正的菩提心，真正教化。將此向下教化，以成就停心。最初名為上求，其次名為下化乘。什麼法向上向下？就是善修止觀。生死即涅槃，涅槃名為止。止心心性名為大定大涅槃深禪定窟。所以涅槃就是止。觀煩惱即是菩提，即是觀。實相的智慧，名一切種智。一切種智，名為般若（Prajna，智慧）。《法華經》說：『定慧力莊嚴』即是上求，『以此度眾生』即是下化。應當知道止觀是所乘之法。專心於止觀成就停心。既然能夠乘向上向下，向上應該得到果，向下應該得到度。既然不證果不度化，是什麼東西妨礙，而今不能獲得？應當知道破法不遍。應當研究生死即涅槃，橫向破除十法界的阻塞。煩惱即菩提，縱向破除十法界的阻塞。菩提涅槃之道就通暢了。不即六法，怎麼能忽然即六法？所以需要破除。不離六法，怎麼能忽然離六法？所以需要破除。不即不離，菩提道通，用此破法，成就停心（云云）。既然破法周遍，應該與理相合，為什麼仍然不合？應當更加仔細檢查。一切諸法中都有安樂性，為什麼全部破除？一切諸法都是魔羅網，為什麼全部取用？須要明白通塞。如果迷惑于生死不是涅槃，十法界都阻塞。迷惑于煩惱不是菩提，十法界也阻塞。通達生死即涅槃，十

【English Translation】 English version Bodhi (Enlightenment). That person is far from the Buddha, like heaven and earth. This refers to arousing the Bodhi-mind through the three expedient means. This is actually the Mara (demon) of the Bodhi-mind. The Mahaparinirvana Sutra says, 'Before this, we were all called people with wrong views.' If someone speaks this Dharma (teaching) for others, that is the Mara of a good teacher. The sutra says, 'Nirvana (Cessation) is Samsara (cycle of birth and death),' referring to attachment to Nirvana beyond the realms, resulting in the Samsara of transformation and change. The sutra says, 'Samsara is Nirvana,' referring to the Samsara of division and segmentation, which is the Great Nirvana, let alone the Samsara of transformation and change, which is not Nirvana. With the true Bodhi-mind, truly transform. Use this to transform downwards, to achieve the cessation of mind. Initially, it is called seeking upwards, then it is called the vehicle of transforming downwards. What Dharma goes upwards and downwards? It is called skillfully cultivating Samatha (calm abiding) and Vipassana (insight). Samsara is Nirvana, Nirvana is called cessation. The nature of the mind that ceases is called Great Samadhi (meditative absorption), Great Nirvana, the cave of deep Samadhi. Therefore, Nirvana is cessation. Observing afflictions is Bodhi, which is observation. The wisdom of reality is called Omniscience. Omniscience is called Prajna (wisdom). The Lotus Sutra says, 'Adorned with the power of Samadhi and wisdom' is seeking upwards, 'Using this to liberate sentient beings' is transforming downwards. It should be known that Samatha and Vipassana are the Dharma to be mounted. Focus on Samatha and Vipassana to achieve the cessation of mind. Since one can ride upwards and downwards, one should attain the fruit upwards, and one should liberate downwards. Since one does not attain the fruit or liberate, what is hindering, and why is one not attaining it now? It should be known that the breaking of Dharma is not complete. One should study Samsara is Nirvana, horizontally breaking the obstructions of the ten Dharma realms. Afflictions are Bodhi, vertically breaking the obstructions of the ten Dharma realms. The path of Bodhi and Nirvana will then be clear. Not identical to the six Dharmas, how can it suddenly be identical to the six Dharmas? Therefore, it must be broken. Not separate from the six Dharmas, how can it suddenly be separate from the six Dharmas? Therefore, it must be broken. Neither identical nor separate, the path of Bodhi is clear. Use this breaking of Dharma to achieve the cessation of mind (etc.). Since the breaking of Dharma is complete, it should align with the principle, why does it still not align? One should examine more carefully. In all Dharmas, there is the nature of peace and happiness, why break all Dharmas completely? All Dharmas are the net of Mara, why take all of them completely? One must clearly recognize what is clear and obstructed. If one is deluded that Samsara is not Nirvana, all ten Dharma realms are obstructed. If one is deluded that afflictions are not Bodhi, all ten Dharma realms are also obstructed. If one understands that Samsara is Nirvana, ten

法界寂滅。名之為通。煩惱即菩提十法界。癡如虛空不可盡。老死如虛空不可盡窮。無明無見始見終。名之為通。如此善知識。不思議險道通塞之相。以成停心(云云)。既識通塞。云何于坦道中修。于道品。若生死身不凈乃至心無常。此析法四枯道品。涅槃即生死指此意也。若初修不凈。后修于凈。乃至初修無常。后修于常。此即四榮道品生死成涅槃此之謂也。若即不凈。即修非凈非不凈。乃至即無常。修非常非無常。此是非枯非榮于其中間入般涅槃。此之謂也。故經言。從初發心常觀涅槃。行道具百句解脫。名百斤金。煩惱即菩提。名首楞嚴三昧修治。於心猶如虛空。亦名王三昧。是名善修道品。以成停心也。既善修道品。自能流入三解脫門。未入而難起。方救他而難起皆何對治。若慳蔽難起。觀慳即菩提。受不受亦受亦不受。乃至五不受檀即法界檀義攝。於六資生無畏法。是中一二三慳。即菩提。不取不捨。余蔽亦如是。又對治轉治不轉兼非等(云云)。是名助道。成於停心(云云)。行人未得謂得。未證謂證。增上慢起。當如之何觀。生死即涅槃。煩惱即菩提。理涅槃也。能如此解。與修多羅合。文字涅槃也。所觀如文。文如觀。觀行涅槃也。六根清凈相似涅槃也。無明破佛性理顯。分真涅槃也。等諸佛同大

【現代漢語翻譯】現代漢語譯本法界寂滅，這被稱為『通』。煩惱即是菩提，包含十法界。愚癡就像虛空一樣，無法窮盡。衰老和死亡也像虛空一樣，無法窮盡。從無明到有見，最終見到終點，這被稱為『通』。像這樣的善知識，能夠理解不可思議的險道中『通』與『塞』的相狀，從而成就停心（禪定）。既然已經認識了『通』與『塞』，那麼如何在坦途大道中修行呢？在道品方面，如果認為生死之身是不凈的，乃至心是無常的，這就是分析法的四枯道品。涅槃即是生死，指的就是這個意思。如果最初修行不凈觀，後來又修習凈觀；乃至最初修習無常觀，後來又修習常觀，這就是四榮道品，生死成就涅槃，說的就是這個。如果直接以不凈為不凈，修習非凈非不凈的觀想；乃至直接以無常為無常，修習非常非無常的觀想，這就是非枯非榮，于這二者之間進入般涅槃，說的就是這個意思。所以經中說：『從最初發心就常常觀想涅槃，修行道具百句解脫，名為百斤金。』煩惱即是菩提，名為首楞嚴三昧的修治。於心中猶如虛空，也名為王三昧。這被稱為善於修習道品，從而成就停心（禪定）。既然善於修習道品，自然能夠流入三解脫門。未入三解脫門而難以生起，想要救度他人而難以生起，應該如何對治呢？如果慳吝遮蔽難以生起，就觀想慳吝即是菩提，接受、不接受、亦接受亦不接受，乃至五種不接受，佈施即是法界佈施的意義所攝。在六種資生物和無畏法中，其中的一二三種慳吝，即是菩提，不取不捨。其餘的遮蔽也像這樣。又對治、轉化、不轉化、兼顧非等（等等）。這被稱為助道，成就停心（禪定）。修行人未得謂得，未證謂證，增上慢生起，應當如何觀想呢？觀想生死即是涅槃，煩惱即是菩提，這是理涅槃。能夠如此理解，與修多羅（Sutra，經）相合，這是文字涅槃。所觀想的如經文所說，經文如所觀想，這是觀行涅槃。六根清凈，這是相似涅槃。無明破除，佛性真理顯現，這是分真涅槃。與諸佛相同的大。

【English Translation】 English version The quiescence of the Dharmadhatu (法界, Dharma Realm) is called 'penetration' (通). Afflictions are Bodhi (菩提, enlightenment), encompassing the Ten Dharma Realms (十法界). Ignorance is like the void, inexhaustible. Old age and death are like the void, endlessly. From ignorance to seeing, ultimately seeing the end, this is called 'penetration'. Such a wise friend understands the aspects of 'penetration' and 'obstruction' in the inconceivable perilous path, thereby achieving cessation of mind (停心, stopping the mind, samatha). Having recognized 'penetration' and 'obstruction', how does one cultivate on the open path? Regarding the path factors (道品, Bodhipakkhiya-dhammas), if one considers the body of birth and death as impure, and even the mind as impermanent, this is the four withered path factors of analytical Dharma. Nirvana (涅槃, liberation) is birth and death, referring to this meaning. If one initially cultivates impurity, and later cultivates purity; or initially cultivates impermanence, and later cultivates permanence, this is the four flourishing path factors, where birth and death become Nirvana, referring to this. If one directly takes impurity as impurity, cultivating neither purity nor impurity; or directly takes impermanence as impermanence, cultivating neither permanence nor impermanence, this is neither withered nor flourishing, entering Parinirvana (般涅槃, complete Nirvana) in between, referring to this meaning. Therefore, the Sutra (經) says: 'From the initial aspiration, constantly contemplate Nirvana, practicing the hundred phrases of liberation, called a hundred pounds of gold.' Afflictions are Bodhi, called the cultivation of the Shurangama Samadhi (首楞嚴三昧, the Heroic March Samadhi). The mind is like the void, also called the King Samadhi (王三昧). This is called skillful cultivation of the path factors, thereby achieving cessation of mind. Having skillfully cultivated the path factors, one can naturally flow into the three doors of liberation (三解脫門, three Vimoksha doors). If one has not entered and it is difficult to arise, and it is difficult to save others, what is the remedy? If stinginess and concealment are difficult to arise, contemplate stinginess as Bodhi, accepting, not accepting, both accepting and not accepting, and even the five non-acceptances, giving is encompassed by the meaning of Dharma Realm giving. Among the six necessities of life and fearlessness, the one, two, or three types of stinginess are Bodhi, neither grasping nor abandoning. The remaining concealments are also like this. Furthermore, remedy, transformation, non-transformation, and considering non-equality (etc.). This is called assisting the path, achieving cessation of mind. If a practitioner claims to have attained what they have not, and claims to have realized what they have not, and arrogance arises, how should one contemplate? Contemplate birth and death as Nirvana, afflictions as Bodhi, this is principle Nirvana. Being able to understand in this way aligns with the Sutras, this is textual Nirvana. What is contemplated is as the text says, and the text is as what is contemplated, this is contemplative Nirvana. The purification of the six senses is similar Nirvana. Ignorance is broken, and the Buddha-nature principle is revealed, this is partial realization Nirvana. Equal to all Buddhas, the same great.

覺。究竟涅槃也。當自觀察。是何等位撫臆論心。莫自欺欺他。是名識次位。助成停心也。行人行道。欲熟未熟。多動內外障難。每須安忍。令內外障不能動搖。能忍成道事不動亦不退。是心薩埵。外謂譭譽八風。內謂強軟兩賊。生死不能羅。煩惱不能染。十法界見愛。皆為侍者。分段變易。二死寂然以安侍者。侍者以供給役運。是名安忍。以成停心也。順道法愛不生者。夫將登而崩。將過而墮。此非小事。大有所失。行者慎之莫起法愛。故云涅槃即生死。涅槃貪著故。生死即涅槃。無退不生。故於十法界法。一無所染。名順愛不生。而生般若。般若者。如人有眼。能避險從平。何須傍教。是名十觀成五停心。一一停心皆須十觀。總有五十觀(云云)。初品觀十法界眾生即是佛。十法界五陰即是法。眾生與佛無二無別。眾生陰佛陰無毫芥之殊。三世佛事。眾生四儀。無不具足。諸波羅蜜是名為僧。大論云。眾生無上佛是。法無上涅槃是。又至名僧者。第一義是信順隨喜而無疑惑。是名初隨喜品。將此心讀誦。名第二品。能少分說名第三品。兼行六度名第四品具足六度。造立僧坊。四事如理。乃至般若名第五品。五品成熟名觀行位。一品既須十觀。四品亦如是。十觀成五品。如上說。以想慧純熟轉為十信心。初隨喜一實

之理。無二無別轉成信心。信慧分別。冏冏無滯。於此信中具一切佛法。如金剛寶藏。無所缺減。故二真正發心度下崇上。轉成念慧真正。故經云。百生千生。千萬億生。令心正念以正念故。如來善護念。又如七覺中。心沈以念起之。破生死即涅槃。若心散時以念觀攝之。令煩惱即菩提。是為真正發念也。三善修止觀轉成精進。心者。經言一心勤精進故得三。菩提一切眾行精進為本。正觀明白純無間雜為精。不染愛見為進(云云)。四破法遍。轉成定心。涅槃即生死。菩提即煩惱。是大散亂。今觀十界生死即涅槃。達一切法解脫相。究竟常寂滅相終歸於空。體常寂滅是名橫破生死。轉成定心起染愛煩惱。煩惱即菩提。是豎破十法界。無礙徹至法性。轉成定心也。五善知通塞。轉成慧心。若起十界愚癡。名為生死。若起十界貪瞋。名為煩惱。觀生死即涅槃。煩惱即菩提。菩提非一非三。是名慧心也。六善修三十七品。轉成不退心若四枯道品。雖不退入分段。而不進變易。猶名為退。今四枯道品。又非榮非枯道品。出到不生不生彼岸。故名不退心也。七修對治助道。轉成迴向心。回生死向涅槃。回煩惱向菩提。回因向果回事入理。故言迴向心也。八善識次位。轉成護心。若叨上濫下起增上慢。即是菩薩旃陀羅。今不執生死

【現代漢語翻譯】現代漢語譯本：這個道理是無二無別的，轉變成為信心。信心和智慧是分別的，明明白白沒有阻礙。在這信心之中，具備一切佛法，如同金剛寶藏，沒有絲毫缺少。所以，從兩個真正發心來度化下根器的人，崇敬上根器的人，轉變成爲念和慧的真正。所以經中說：『百生千生，千萬億生，使心正念。』因為有正念的緣故，如來善於守護和憶念。又如七覺支中，心沉沒時用念來提起它，破除生死就是涅槃。如果心散亂時，用念觀來攝持它，使煩惱就是菩提。這就是真正地發起念。

第二，善於修習止觀，轉變成為精進。心，經中說一心勤奮精進的緣故，得到三菩提，一切眾行以精進為根本。正觀明白純粹沒有間雜，是為精。不被染愛和邪見所染污，是為進。

第三，破除對法的執著，轉變成為定心。涅槃就是生死，菩提就是煩惱，這是大散亂。現在觀察十法界，生死就是涅槃，通達一切法解脫的相，究竟常寂滅的相，最終歸於空。體性常寂滅，這叫做橫向破除生死，轉變成為定心，生起染愛煩惱，煩惱就是菩提。這是豎向破除十法界，沒有阻礙地徹達法性，轉變成為定心。

第四，善於瞭解通達和阻塞，轉變成為慧心。如果生起十法界的愚癡，就叫做生死。如果生起十法界的貪嗔，就叫做煩惱。觀察生死就是涅槃，煩惱就是菩提，菩提非一非三，這叫做慧心。

第五，善於修習三十七道品，轉變成為不退心。如果修習四枯道品，雖然不退入分段生死，而不前進于變易生死，仍然叫做退。現在修習四枯道品，又修習非榮非枯道品，出離到達不生不滅的彼岸，所以叫做不退心。

第六，修習對治助道之法，轉變成為迴向心。迴轉生死趨向涅槃，迴轉煩惱趨向菩提，迴轉因趨向果，迴轉事趨入理，所以說迴向心。

第七，善於認識次第位，轉變成為護心。如果貪圖上位，輕視下位，生起增上慢，就是菩薩中的旃陀羅（賤民）。現在不執著生死

【English Translation】 English version: This principle is without duality or difference, transforming into faith. Faith and wisdom are distinct, clear and unobstructed. Within this faith, all Buddha-dharma is complete, like a Vajra treasure, lacking nothing. Therefore, from two genuine bodhicitta (awakening mind) arise to liberate those of lower capacity and respect those of higher capacity, transforming into genuine mindfulness and wisdom. Hence, the sutra says: 'Hundreds of lives, thousands of lives, tens of millions of lives, cause the mind to be rightly mindful.' Because of right mindfulness, the Tathagata (Thus Come One) is skilled at protecting and recollecting. Furthermore, as in the seven factors of enlightenment, when the mind is sinking, use mindfulness to raise it; breaking through birth and death is Nirvana. If the mind is scattered, use mindfulness to gather it; causing afflictions to be Bodhi (enlightenment). This is truly arousing mindfulness.

Second, skillfully cultivate Shamatha-Vipassana (calm abiding and insight meditation), transforming into diligence. The mind, as the sutra says, 'Because of diligently striving with one mind, one attains three Bodhis,' all practices take diligence as their foundation. Right contemplation is clear, pure, and without interruption, this is 'diligence'. Not being tainted by attachment and wrong views is 'progress'.

Third, break through attachment to Dharma, transforming into Samadhi (concentration). Nirvana is Samsara (cycle of rebirth), Bodhi is afflictions, this is great scattering. Now observe the ten realms, Samsara is Nirvana, realize the aspect of liberation of all dharmas, the ultimate, constant, and quiescent aspect, ultimately returning to emptiness. The essence is constantly quiescent, this is called horizontally breaking through birth and death, transforming into Samadhi, giving rise to attachment and afflictions, afflictions are Bodhi. This is vertically breaking through the ten realms, unimpeded and thoroughly reaching the Dharma-nature, transforming into Samadhi.

Fourth, skillfully understand passage and blockage, transforming into wisdom. If ignorance arises in the ten realms, it is called Samsara. If greed and hatred arise in the ten realms, it is called afflictions. Observe Samsara is Nirvana, afflictions are Bodhi, Bodhi is neither one nor three, this is called wisdom.

Fifth, skillfully cultivate the thirty-seven factors of enlightenment, transforming into non-retrogression. If one cultivates the four withered practices, although one does not regress into segmented birth and death, and does not advance in transformational birth and death, it is still called regression. Now cultivate the four withered practices, and also cultivate practices that are neither flourishing nor withered, departing and arriving at the shore of non-birth and non-death, therefore it is called non-retrogressive mind.

Sixth, cultivate the antidotal practices, transforming into dedication. Dedicate Samsara towards Nirvana, dedicate afflictions towards Bodhi, dedicate cause towards effect, dedicate phenomena towards principle, therefore it is called dedication.

Seventh, skillfully recognize the sequential stages, transforming into protection of the mind. If one covets the higher position and belittles the lower, giving rise to arrogance, one is a Chandala (outcaste) among Bodhisattvas. Now, not clinging to Samsara

作涅槃。不執煩惱作菩提。又三業于涅槃無染。于菩提無著。是名護心也。九安忍內外強軟。轉成戒心菩薩戒具防形心。若起二乘心是破戒。知諸法不生。無心無念不倚不著。名不破戒。大集云。寧捨身命不求小乘。名持戒心也。十順道法愛不生。轉成願心者。菩薩發願求大涅槃。不取不證。大品云愿求菩提不以小為足。足即住以不足故涅槃不應住。用此十心成一一住。十住有百名百法明門。十行十向十地。展轉增倍千法明門。萬法明門。千萬百萬不可說。不可說明門。故瓔珞云。十信為諸道大勝者。受名。名住行向地耳。若復前推十信。是內凡相似之位。名柔順忍。亦名伏忍。界內煩惱圓融。無明圓伏。得六根清凈。云何凈眼中取相凈。塵沙無明凈。乃至意根亦三種凈故。不障三身三德。三身三德皆與真相似。相似故名六根清凈。廣說如法華。云何六根互清凈。大品云。眼中眼不可得。眼中耳不可得。乃至眼中鼻舌身意。皆不可得。是為六根互清凈。又眼中眼相不可得。眼中耳相不可得。乃至鼻舌身意相皆不可得。是為六根相互清凈。眼中眼性不可得。眼中耳性不可得。乃至鼻舌身意性皆不可得。是為六根性互清凈。若名不可得是俗清凈。相不可得是真清凈。性不可得是中清凈。又名相性。皆不可得是俗清凈。不可

【現代漢語翻譯】現代漢語譯本成就涅槃（Nirvana，寂滅）。不執著于煩惱而成就菩提（Bodhi，覺悟）。並且，身、口、意三業對於涅槃沒有染著，對於菩提沒有執著。這叫做守護自心。九、安忍內外強弱，轉化為戒心。菩薩戒具足，能防止身心的過失。如果生起二乘（聲聞乘和緣覺乘）之心，就是破戒。了知諸法不生，無心無念，不依賴不執著，這叫做不破戒。《大集經》說：『寧可捨棄身命，也不追求小乘。』這叫做持戒心。十、順應道法，愛著不生，轉化為願心。菩薩發願求取大涅槃，不取不證。《大品般若經》說：『愿求菩提，不以小為滿足。』滿足就停滯，因為不滿足，所以涅槃不應該停滯。用這十心成就一一住（菩薩十住）。十住有百名，百法明門。十行、十向、十地，輾轉增倍，有千法明門、萬法明門、千萬法明門，不可說、不可說明門。所以《瓔珞經》說：『十信為諸道中大勝者，受名，名為住、行、向、地。』如果向前推十信，是內凡相似之位，名為柔順忍，也名伏忍。界內煩惱圓融，無明圓伏，得到六根清凈。如何清凈？在眼中取相清凈，塵沙無明清凈，乃至意根也三種清凈，所以不障礙三身（法身、報身、應身）、三德（法身德、般若德、解脫德）。三身三德都與真如相似，因為相似，所以名叫六根清凈。詳細的解說如《法華經》。如何六根互相清凈？《大品般若經》說：『眼中眼不可得，眼中耳不可得，乃至眼中鼻舌身意，都不可得。』這叫做六根互相清凈。又，眼中眼相不可得，眼中耳相不可得，乃至鼻舌身意相都不可得。這叫做六根相互清凈。眼中眼性不可得，眼中耳性不可得，乃至鼻舌身意性都不可得。這叫做六根性互相清凈。如果名不可得，是俗清凈；相不可得，是真清凈；性不可得，是中清凈。又，名、相、性都不可得，是俗清凈，不可

【English Translation】 English version Achieving Nirvana (Nirvana, extinction). Not clinging to afflictions to achieve Bodhi (Bodhi, enlightenment). Furthermore, the three karmas of body, speech, and mind are not tainted by Nirvana and not attached to Bodhi. This is called guarding the mind. Nine, enduring internal and external strengths and weaknesses, transforming into the mind of precepts. The Bodhisattva precepts are complete, able to prevent faults of body and mind. If the mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) arises, it is breaking the precepts. Knowing that all dharmas do not arise, without mind or thought, not relying or clinging, this is called not breaking the precepts. The Mahāsaṃnipāta Sūtra says: 'Rather give up life than seek the Small Vehicle.' This is called the mind of upholding precepts. Ten, conforming to the Dharma of the Path, love does not arise, transforming into the mind of vows. Bodhisattvas make vows to seek great Nirvana, not grasping or realizing it. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'Vow to seek Bodhi, not being satisfied with the small.' Satisfaction is stagnation, because of dissatisfaction, Nirvana should not be stagnant. Use these ten minds to accomplish each of the ten abodes (the ten stages of a Bodhisattva's development). The ten abodes have a hundred names, the hundred gates of clear understanding of dharmas. The ten practices, ten dedications, and ten grounds, increasing exponentially, have a thousand gates of clear understanding of dharmas, ten thousand gates of clear understanding of dharmas, ten million gates of clear understanding of dharmas, unspeakable and indescribable gates. Therefore, the 瓔珞經 (Yīngluò Jīng) says: 'The ten faiths are the great victors in all paths, receiving names, named abodes, practices, dedications, and grounds.' If we push forward the ten faiths, it is the position of resemblance within the inner ordinary, named gentle endurance, also named subdued endurance. Afflictions within the realm are perfectly harmonized, ignorance is perfectly subdued, obtaining the purity of the six roots. How to purify? Taking the form in the eye is pure, the ignorance of dust and sand is pure, even the root of mind is also threefold pure, therefore it does not obstruct the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and three virtues (Dharmakāya virtue, Prajñā virtue, Liberation virtue). The three bodies and three virtues are all similar to Suchness, because of similarity, it is called the purity of the six roots. Detailed explanation is as in the Lotus Sutra. How are the six roots mutually pure? The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says: 'Eye in the eye is unattainable, ear in the eye is unattainable, even nose, tongue, body, and mind in the eye are all unattainable.' This is called the mutual purity of the six roots. Also, the appearance of eye in the eye is unattainable, the appearance of ear in the eye is unattainable, even the appearance of nose, tongue, body, and mind are all unattainable. This is called the reciprocal purity of the six roots. The nature of eye in the eye is unattainable, the nature of ear in the eye is unattainable, even the nature of nose, tongue, body, and mind are all unattainable. This is called the purity of the nature of the six roots. If the name is unattainable, it is mundane purity; if the appearance is unattainable, it is true purity; if the nature is unattainable, it is middle purity. Also, name, appearance, and nature are all unattainable, it is mundane purity, unattainable

得亦不可得是真清凈。非俗非真。不可得是中清凈。但以眼為本。互凈諸根。耳鼻舌身意各各為本。各各互凈諸根。互凈如上說。云何六根互用。于眼根中。能見無量百千萬億。不可說不可說。不可思議不可思議。虛空等世界中。十法界眾生色。若依若正若內若外。若上若下悉見悉知。是為眼根用。即于眼中。聞無量百千萬億。不可說不可說。不可思議不可思議。虛空等世界中。十法界眾生。若依若正兩種音聲。地獄燒煮聲。大論云。考掠聲。像馬車牛楚毒聲。餓鬼求食聲。修羅斗諍高大聲。無數種人聲。苦受等三受聲。乃至有頂入禪出禪聲。大論云。所愛時聲。比丘比丘尼讀誦音聲。空無我聲。菩薩解義聲。諸佛演法聲。其耳明利故悉能分別知。是為眼能耳用。又于眼中。知無量百千億。不可說不可思。虛空十法界香。若依若正。鐵圍大海地中諸眾生。修羅男女。大勢小輪。群臣諸宮人。乃至於梵世。光音及有頂。比丘眾。菩薩眾。在在方世尊。聞香悉能知。是為眼有鼻用。即于眼中。知無量百千萬億。不可說不可思。虛空此界中眾味法門于食等。於法亦等。如純陀八斛四斗為涅槃佛事。若好不好。若美不美。至其舌根變成上味。如天甘露無不美者。又知十法界眾生堪能法味。于大眾中出深妙聲。能入其心皆令歡喜

【現代漢語翻譯】現代漢語譯本得到也不是真正得到的才是真正的清凈。既不是世俗的，也不是真實的。不可得才是中道的清凈。但以眼根為根本，互相清凈其他諸根。耳、鼻、舌、身、意各以自身為根本，各自互相清凈其他諸根。互相清凈如上面所說。什麼是六根互用呢？在眼根之中，能夠看見無量百千萬億，不可說不可說，不可思議不可思議，如同虛空般的世界中，十法界的眾生之色，無論是依報還是正報，無論是內在還是外在，無論是上方還是下方，都能完全看見並知曉。這就是眼根的作用。就在眼中，能夠聽見無量百千萬億，不可說不可說，不可思議不可思議，如同虛空般的世界中，十法界的眾生，無論是依報還是正報兩種音聲，地獄燒煮的聲音，《大論》中說是拷打凌虐的聲音，像、馬、車、牛的鞭打聲，餓鬼求食的聲音，修羅爭鬥的高亢聲音，無數種人類的聲音，苦受等三種感受的聲音，乃至有頂天入禪和出禪的聲音，《大論》中說是所愛之人的聲音，比丘、比丘尼讀誦的聲音，空無我之聲，菩薩講解義理的聲音，諸佛演說佛法的聲音，因為眼睛的聽覺明利，所以都能夠分辨知曉。這就是眼根能夠發揮耳根的作用。又在眼中，知道無量百千億，不可說不可思議，虛空十法界的香氣，無論是依報還是正報，鐵圍山、大海、地中的各種眾生，修羅男女，大勢力的轉輪聖王、小勢力的轉輪聖王，群臣和宮人，乃至梵世天，光音天以及有頂天，比丘眾，菩薩眾，在各個地方的世尊，聞到香氣都能知曉。這就是眼根具有鼻根的作用。就在眼中，知道無量百千萬億，不可說不可思議，虛空此界中的各種味道，對於食物等，對於佛法也一樣，如同純陀供養的八斛四斗食物成為涅槃佛事，無論是好還是不好，無論是美味還是不美味，到了佛的舌根都變成最上等的美味，如同天上的甘露沒有不美味的。又知道十法界眾生所能承受的法味，在大眾之中發出深刻微妙的聲音，能夠進入他們的內心，使他們都感到歡喜。

【English Translation】 English version 'To obtain' and 'not to obtain' is true purity. It is neither mundane nor true. 'Not to obtain' is the purity of the Middle Way. Taking the eye as the basis, the various roots mutually purify each other. The ear, nose, tongue, body, and mind each take themselves as the basis, and each mutually purifies the other roots. Mutual purification is as described above. How do the six roots interoperate? Within the eye root, one can see immeasurable hundreds of thousands of millions, unspeakable, inconceivable, worlds like empty space, the forms of beings in the Ten Dharma Realms (Ten realms of existence), whether dependent or principal, internal or external, above or below, all are seen and known. This is the function of the eye root. Within the eye, one can hear immeasurable hundreds of thousands of millions, unspeakable, inconceivable, worlds like empty space, the beings of the Ten Dharma Realms, both dependent and principal sounds, the sounds of hells burning and boiling, the sounds of torture and flogging (according to the Mahaprajnaparamita Shastra), the sounds of elephants, horses, carts, and oxen being whipped, the sounds of hungry ghosts seeking food, the loud sounds of Asuras (demigods) fighting, countless kinds of human sounds, the sounds of suffering and the three kinds of feelings, even the sounds of those in the Realm of Neither Perception Nor Non-Perception entering and leaving meditation, the sounds of loved ones (according to the Mahaprajnaparamita Shastra), the sounds of Bhikshus (monks) and Bhikshunis (nuns) reciting, the sound of emptiness and no-self, the sound of Bodhisattvas (enlightenment beings) explaining the meaning, the sound of Buddhas expounding the Dharma (teachings); because the hearing of the eye is clear and sharp, all can be distinguished and known. This is the eye's ability to function as the ear. Furthermore, within the eye, one knows immeasurable hundreds of thousands of millions, unspeakable, inconceivable, the fragrances of the Ten Dharma Realms in space, whether dependent or principal, all beings in the Iron Ring Mountains, the great sea, and the earth, Asura men and women, great and small Chakravartins (universal rulers), ministers and palace people, even up to the Brahma (creator god) heavens, the Abhasvara (gods of light) and the Akaniṣṭha (highest form realm), the Bhikshu assembly, the Bodhisattva assembly, the World Honored Ones (Buddhas) in all places; all can know by smelling the fragrances. This is the eye having the function of the nose. Within the eye, one knows immeasurable hundreds of thousands of millions, unspeakable, inconceivable, the various flavors in this world of space, in food and so on, and also in the Dharma; just as the eight hū and four dǒ of food offered by Cunda (blacksmith who offered the Buddha his last meal) became a Nirvana (liberation) event for the Buddha, whether good or bad, whether delicious or not, when it reaches the tongue root, it becomes the supreme flavor, like heavenly nectar, none of which is not delicious. Furthermore, one knows the Dharma flavor that beings in the Ten Dharma Realms can bear, and emits a profound and wonderful sound in the assembly, which can enter their hearts and make them all rejoice.

。又令天龍人神聞其所說言論次第皆樂來聽受。又諸菩薩諸佛常樂向其處。說法聞皆受持。又能出深妙之音。是為眼有舌用。即于眼中。知十法界眾生百千萬億不可說不可思虛空等。觸身如凈明鏡。眾生皆喜見。其身凈故三千內外依正。山林河海皆于身中現。地獄已上。有頂已還。所有正報生時死時。若好若丑。悉于身中現二乘菩薩悉于身中現。唯獨自明瞭餘人所不見。十方三世佛。從初發心中間行行。乃至成道轉法輪入涅槃。悉于身中現。佛境界既爾。況復余耶。是為眼中有身用。又于眼中。能知百千萬億不可說不可思虛空等。十法界所念若干種。一時能悉知。是為眼中有意用。其聞聲知香味觸法。亦有互用。皆如上說。當知六識所有無明。所有智慧。並是緣因緣因種緣因性。七識所有無明。所有智慧。並是了因。了因種。了因性。八識所有無明。所有智慧。並是正因。正因種。正因性。如是三種種。三相。三性。未發名為六根清凈。三種若發。即真正開佛知見。若小乘法門析滅諸根。入空取證。今大乘報身。即是法界不須更滅。能于諸根作此互用。一根具六。六六三十六法門。正受清凈能此互用。故凈名云。或有佛土光明為佛事。或佛土音聲為佛事。或以香味衣服為佛事。或無言寂滅為佛事。皆此意也。此有似有

真。如法華所明。即相似。如華嚴所說。即是真。故明闇不相除。顯出佛菩提。只言斷而言即解脫。只言不斷。復云結習盡者。華不著身。非斷非不斷。中論斷斷。中論不斷。此乃不思議圓融方便。宜斷即斷。如此土大士度剛強眾生。宜不斷即不斷。如香積土聞香即入律行也。仁王云。十善菩薩發大心。長別三界苦輪海。十善即十信也。三界苦即界內惑圓融也。大經云。學大乘者雖有肉眼。名為佛眼。法華云。雖未得無漏。而其眼根清凈。若此此皆明相似位之文也。若觀如來藏心地法門。即是觀如來眼耳鼻舌身。豁然真發得見佛性。或因聞發三智。現前三身具足。華嚴云。初發心時便成正覺。所有慧身不由他悟。得如來一身無量身。湛然應一切。眾生機感即能垂應。作八相成道百世界作佛。或現二乘身利益眾生。乃至作地獄身利益眾生。諸佛加之。能為大菩薩說法。此即發真之文也三明四念處觀者。先約經示。大經云。其後不久。王復得病醫占王病。定應服乳。王者八倒眾生也。其後病者初倒伏。后倒起。故言不久也。定服乳者。應授四榮之術也。正是今之念處意耳。又譬有人以毒涂鼓眾中打之。近者死。遠者未死。后打毒鼓近遠俱死。初涂四枯。止枯分殘。故言未死。今涂四榮。無明根斷。故近遠俱死。亦是今四念

【現代漢語翻譯】現代漢語譯本：真，如《法華經》所闡明的，是相似位；如《華嚴經》所說的，才是真位。因此，明與暗並不互相排斥，而是顯現出佛的菩提智慧。如果只說斷除煩惱才能解脫，或者只說不斷除煩惱，又說結習已經斷盡，就像蓮花不沾身一樣，既非斷也非不斷。中論既說斷，也說不斷，這是一種不可思議的圓融方便。應該斷的時候就斷，就像此土的大菩薩度化剛強眾生一樣；應該不斷的時候就不斷，就像香積佛土的眾生聞到香味就能進入戒律一樣。《仁王經》說：『十善菩薩發大心，長別三界苦輪海。』十善就是十信位，三界苦就是界內的惑業圓融。《大涅槃經》說：『學習大乘佛法的人，即使有肉眼，也稱為佛眼。』《法華經》說：『雖然還沒有得到無漏智，但他的眼根已經清凈。』這些都是說明相似位的經文。如果觀如來藏心地法門，就是觀如來的眼耳鼻舌身，豁然開悟，真正地見到佛性，或者因為聽聞佛法而發起三智，現前具備三身。《華嚴經》說：『初發心時便成正覺，所有慧身不由他悟，得如來一身無量身，湛然應一切。』眾生有什麼樣的根機感應，佛就能垂示什麼樣的應化，在八相成道的世界裡作佛，或者現二乘身利益眾生，乃至現地獄身利益眾生。諸佛加持，能為大菩薩說法，這才是發真位的經文。關於三明四念處觀，先依據經典來闡釋。《大涅槃經》說：『其後不久，國王又得了病，醫生占卜說國王的病，一定要服用乳。』這裡的國王是指八倒眾生，其後病是指初倒伏，后倒起，所以說不久。定服乳是指應該授予四榮之術。這正是現在的四念處的意思。又比如有人用毒塗在鼓上，在人群中敲打，靠近的人死了，遠離的人還沒死，後來再敲打毒鼓，靠近和遠離的人都死了。初涂四枯，只能止住枯萎的部分，所以說還沒死。現在塗上四榮，無明的根就斷了，所以靠近和遠離的人都死了。這也是現在的四念處觀。

【English Translation】 English version: 'True', as explained in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), refers to the stage of resemblance (similitude); as described in the Flower Garland Sutra (Avataṃsaka Sūtra), it is the true stage. Therefore, light and darkness do not eliminate each other but reveal the Bodhi wisdom of the Buddha. If one only speaks of 'severance' and thus attains liberation, or if one speaks of 'non-severance' yet claims that defilements are exhausted, it is like a lotus not clinging to the body—neither severance nor non-severance. The Mūlamadhyamakakārikā speaks of severance and non-severance. This is an inconceivable, perfect, and expedient means. Sever when it is appropriate to sever, like the great Bodhisattvas in this land who liberate stubborn beings; do not sever when it is appropriate not to sever, like the beings in the Land of Fragrance who enter the precepts upon smelling fragrance. The Humane King Sutra (Ren Wang Jing) says: 'The Bodhisattvas of the ten virtues generate great minds and forever depart from the sea of suffering in the three realms.' The ten virtues are the ten stages of faith, and the suffering of the three realms is the perfect fusion of delusions within the realms. The Mahāparinirvāṇa Sūtra says: 'Those who study the Great Vehicle, though they have physical eyes, are called Buddha-eyes.' The Lotus Sutra says: 'Though they have not attained the unconditioned, their eye faculties are pure.' All these scriptures explain the stage of resemblance. If one contemplates the Dharma-door of the Tathāgatagarbha (Buddha-nature) in the mind-ground, one contemplates the eyes, ears, nose, tongue, and body of the Tathāgata. With sudden enlightenment, one truly awakens and sees the Buddha-nature, or through hearing the Dharma, one generates the three wisdoms, and the three bodies are fully present. The Flower Garland Sutra says: 'At the moment of initial aspiration, one attains perfect enlightenment. All wisdom bodies are awakened independently. One attains the immeasurable bodies of the Tathāgata, serenely responding to all.' Whatever the faculties and responses of sentient beings, the Buddha can manifest accordingly, becoming a Buddha in the world of the eight stages of enlightenment, or manifesting as a Śrāvaka or Pratyekabuddha to benefit sentient beings, even manifesting as a hell-being to benefit sentient beings. With the blessings of all Buddhas, one can preach the Dharma for great Bodhisattvas. This is the scripture of the stage of true awakening. Regarding the contemplation of the three insights and the four foundations of mindfulness, let us first explain based on the scriptures. The Mahāparinirvāṇa Sūtra says: 'Not long after, the king fell ill again, and the doctors divined that the king's illness required the consumption of milk.' The king here refers to sentient beings with the eight inversions. 'Falling ill again' refers to initially falling and then rising, hence the phrase 'not long after.' 'Requiring the consumption of milk' refers to the need to impart the four flourishing arts. This is precisely the meaning of the four foundations of mindfulness today. Furthermore, it is like someone who coats a drum with poison and beats it in a crowd. Those nearby die, while those far away do not. Later, when the poisonous drum is beaten again, both those near and far die. Initially coating with the four withered aspects only stops the withered parts, hence the saying 'not yet dead.' Now, coating with the four flourishing aspects severs the root of ignorance, so both those near and far die. This is also the contemplation of the four foundations of mindfulness today.

處意也。又云。如鳥出籠才得離網。今二鳥俱飛高翔遠遊去住自在。正是今四念處也。又云。初枯生死。不能照明佛法。不能開悟眾生。于佛法無工夫。于眾生無利益。故言枯雙樹今圓顯佛法。大益眾生。夫有心者皆當作佛。八千聲聞得見佛性。如秋收冬藏。成大果實。故言四榮莊嚴雙樹。大經不令啖酒糟麥䴬。不與特牛同。共一群不在高原。亦不下濕。下濕者凡邪四倒也。高原者偏曲四倒也。酒糟是愚癡麥䴬是瞋恚。特牛是貪慾。選擇中原安處其子。法華云。正直舍方便但說無上道。不令二乘獨得滅度。皆以如來滅度而滅度之。開示悟入佛之知見。解王頂上明珠與之。我本立大愿。普令一切眾亦同得此道。無智者錯亂。迷惑不信受。是故於今日。決定說大乘。又云諸佛法久后。要當說真實。真實者非生死非涅槃。無邪無偏無倒無正。咄哉丈夫。示昔系珠。咄哉去來寶處在近。是故從本垂跡。與法身眷屬。隱實揚權藏高設下共化眾生。開示正道。內秘外視。令開顯令得入妙。正是此四念處也。所言四者。不可思議數。一即無量。無量即一。一一皆是法界。三諦具足攝一切法。出法界外。更無有法法界。無法界具足法界。雖無法具足諸法。是不思議數也。華嚴云。一微塵中具一切。塵及一切法。於一念具一切。念及一切

【現代漢語翻譯】現代漢語譯本這是關於『處意』的解釋。又說，就像鳥兒從籠子里出來，才得以脫離羅網。現在兩隻鳥一起飛翔，高高地飛向遠方，自由自在地來去，這正是現在的四念處（Sati-patthana，四種觀禪修習：身念處、受念處、心念處、法念處）啊。又說，最初枯萎的生死之樹，不能照亮佛法，不能開啟眾生的覺悟，對於佛法沒有用處，對於眾生沒有利益。所以說枯萎的雙樹現在圓滿地顯現佛法，大大地利益眾生。凡是有心者，都應當成佛。八千聲聞（Sravaka，聽聞佛法而證悟的弟子）得以見到佛性，就像秋收冬藏，成就巨大的果實。所以說四榮莊嚴雙樹。《大般涅槃經》（Mahāparinirvāṇa Sūtra）不允許食用酒糟麥麩，不與特殊的牛同群，不在高原，也不在低濕之地。低濕之地指的是凡夫的邪見和四顛倒（無常計常、無樂計樂、無我計我、不凈計凈）。高原指的是偏頗的四顛倒。酒糟是愚癡，麥麩是嗔恚，特殊的牛是貪慾。選擇中原安置它的孩子。《法華經》（Lotus Sutra）說：『正直舍方便，但說無上道。』不讓二乘（聲聞乘和緣覺乘）獨自獲得滅度，都以如來的滅度而滅度之。開示悟入佛的知見，解開國王頭頂上的明珠給予他們。我本來立下大愿，普遍讓一切眾生也同樣得到此道。沒有智慧的人錯亂，迷惑不信受。所以於今日，決定說大乘（Mahāyāna，佛教宗派之一）。又說諸佛的法在久遠之後，要當說真實。真實者非生死非涅槃，無邪無偏無倒無正。咄哉丈夫，示昔系珠，咄哉去來寶處在近。是故從本垂跡，與法身（Dharmakāya，佛的法性之身）眷屬，隱藏真實而宣揚權巧，藏高而設下，共同化度眾生，開示正道，內秘外視，令開顯令得入妙，正是此四念處啊。所說的『四』，是不可思議的數字，一即是無量，無量即是一，一一都是法界（Dharmadhatu，宇宙萬有），三諦（空諦、假諦、中諦）具足，攝一切法。出法界之外，更沒有法，法界無法界，具足法界。雖無法具足諸法，是不思議的數字啊。《華嚴經》（Avatamsaka Sutra）說：『一微塵中具一切塵及一切法，於一念具一切念及一切'

【English Translation】 English version This is an explanation of 'dwelling on the meaning'. It is also said that it is like a bird escaping from a cage, only then can it be free from the net. Now, the two birds fly together, soaring high and far, freely coming and going. This is precisely the present Four Foundations of Mindfulness (Sati-patthana, the four contemplations: mindfulness of the body, mindfulness of feelings, mindfulness of mind, mindfulness of phenomena). It is also said that the initially withered tree of birth and death cannot illuminate the Buddha's teachings, cannot awaken sentient beings, is of no use to the Buddha's teachings, and is of no benefit to sentient beings. Therefore, it is said that the withered twin trees now fully manifest the Buddha's teachings, greatly benefiting sentient beings. All those with a mind should become Buddhas. Eight thousand Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) are able to see the Buddha-nature, just like the autumn harvest and winter storage, achieving great fruits. Therefore, it is said that the twin trees are adorned with the four glories. The Mahāparinirvāṇa Sūtra does not allow the consumption of wine dregs and wheat bran, does not associate with special cattle, and is not in the highlands or in the lowlands. The lowlands refer to the delusions and the four inversions (regarding impermanence as permanence, suffering as pleasure, no-self as self, and impurity as purity). The highlands refer to biased four inversions. Wine dregs are ignorance, wheat bran is anger, and special cattle are greed. Choose the central plains to settle its children. The Lotus Sutra says: 'Uprightly abandoning expedient means, only speaking of the unsurpassed path.' It does not allow the two vehicles (Sravakayana and Pratyekabuddhayana) to attain extinction alone, but all attain extinction through the extinction of the Tathagata. Revealing, showing, awakening, and entering the knowledge and vision of the Buddha, untying the pearl on the king's head and giving it to them. I originally made a great vow to universally enable all beings to attain this path as well. Those without wisdom are confused, deluded, and do not believe and accept. Therefore, today, I am determined to speak of the Mahāyāna (one of the schools of Buddhism). It is also said that after a long time, the Buddhas' teachings must speak the truth. The truth is neither birth and death nor Nirvana, without evil, without bias, without inversion, without correctness. Alas, man, showing the pearl tied in the past, alas, the treasure place of coming and going is near. Therefore, from the root, traces are left, with the Dharmakāya (the body of the Buddha's Dharma nature) family, hiding the truth and proclaiming the expedient, hiding the high and setting the low, jointly transforming sentient beings, revealing the right path, inwardly secret and outwardly visible, causing revelation and enabling entry into the wonderful, this is precisely the Four Foundations of Mindfulness. The 'four' that is spoken of is an inconceivable number, one is immeasurable, immeasurable is one, each and every one is the Dharmadhatu (the universe and all things), the three truths (emptiness, provisional existence, and the middle way) are complete, encompassing all dharmas. Outside the Dharmadhatu, there is no dharma, the Dharmadhatu has no Dharmadhatu, fully possessing the Dharmadhatu. Although there is no dharma that fully possesses all dharmas, it is an inconceivable number. The Avatamsaka Sutra says: 'In one tiny dust mote, all dust motes and all dharmas are contained, in one thought, all thoughts and all'

法塵。即是色念。即是心色心。即念處異名耳。大品云。四念處。即摩訶衍。摩訶衍。即四念處者。於一念處。與三念處無二無別。一切法趣四念處。是趣不過念處尚不可得。云何當有趣不趣。此亦不思議意同也。普賢觀云。觀心無心。法不住法名大懺悔名。莊嚴懺悔。觀心既然。觀色亦爾。大經云佛性者。亦一非一非一非非一。亦一者。一切眾生悉一乘故非一者。說三乘故。非一非非一者。數非數不決定故。當知四數不可決定。即不思議之四也。法華經中八千聲聞得見佛性。大經云。為諸聲聞開發慧眼。天親以七種佛性釋法華。當知二經佛性理同。同圓同妙同大。更不異也。而法華以一乘為宗。約智明法相。涅槃以常為宗。約定明法相。智定左右之異耳。法華指前經。亦云。以方便力故為五比丘說。當文云。正直舍方便但說無上道。涅槃開前經云。為贖命故說大涅槃。明歷別五行十功德。當文云。復有一行是如來行。所謂大乘大般涅槃。故知二經是同。今取究竟實說處。即是圓極不可思議四念處也。釋數竟。念者觀慧也。大論云。念想智者。一法異名。初錄心名念。次習行為想。后成辦名智。處者境也元從不離薩婆若能觀之智。照而常寂名之爲念。所觀之境寂而常照名之為處。境寂智亦寂。智照境亦照。一相無相。

無相一相。即是實相。實相即一實諦。亦名虛空佛性。亦名大般涅槃。如是境智無二無異。如如之境。即如如之智。智即是境。說智及智處皆名為般若。亦例云。說處及處智皆名為所諦。是非境之境而言為境。非智之智而名為智。亦名心寂三昧。亦名色寂三昧。亦是明心三昧。亦是明色三昧。請觀音云。身出大智光。如燒紫金山。大經云。光明者即是智慧。金光明雲。不可思議智境。不可思議智照。此諸經皆明。念只是處。處只是念。色心不二。不二而二。為化眾生。假名說二耳。此之觀慧。只觀眾生一念無明心。此心即是法性。為因緣所生。即空即假即中。一心三心。三心一心此觀亦名一切種智。此境亦名一圓諦。一諦三諦三諦一諦。諸佛為此一大事因緣。出現於世。欲令眾生佛之知見開。諸佛出世事足。大經云。王夷坦道。無量義經云。行大直道無留難故。法華名具足道雖言三智其實一心。為向人說。令易解故而說為三。若教道為言所斷煩惱。如翻大地河海俱覆似崩大樹根枝悉倒。用此智斷惑亦復如是。通別塵沙無明。一時清凈。無量功德諸波羅蜜。萬行法門具足無減。佛法秘藏悉現在前。大品云。諸法雖空一心具萬行。大經云。發心畢竟二不別。法華云。本末究竟等。故名妙覺平等道。當知此慧即法界心靈之源

【現代漢語翻譯】現代漢語譯本：『無相一相』，就是實相（真實存在的相）。實相即是『一實諦』（唯一的真實真理），也叫做『虛空佛性』（如同虛空般無所不在的佛性），也叫做『大般涅槃』（究竟的寂滅）。這樣的境界（所觀照的對象）和智慧（能觀照的能力）不是兩個，沒有差異。如如的境界，就是如如的智慧。智慧就是境界。說智慧以及智慧所處的處所，都叫做般若（智慧）。也可以這樣說，說處所和處所的智慧，都叫做所諦（所證的真理）。這不是境界的境界，而是名為境界；不是智慧的智慧，而是名為智慧。也叫做『心寂三昧』（內心寂靜的禪定），也叫做『色寂三昧』（色相寂靜的禪定），也是『明心三昧』（明白心性的禪定），也是『明色三昧』（明白色相的禪定）。請觀音經中說：『身體發出大智慧的光芒，如同燃燒的紫金山』。《大般涅槃經》中說：『光明就是智慧』。《金光明經》中說：『不可思議的智慧境界，不可思議的智慧照耀』。這些經典都說明，念頭只是處所，處所只是念頭。色（物質）和心（精神）不是二元對立的，雖說『不二』，但爲了教化眾生，方便起見，假名為『二』罷了。這種觀照的智慧，只是觀照眾生一念的無明心。這個心就是法性（諸法的本性），因為因緣和合而生，所以即是空，即是假，即是中。一心即是三心，三心即是一心。這種觀照也叫做『一切種智』（佛陀所具有的通曉一切事物的智慧）。這種境界也叫做『一圓諦』（唯一的圓滿真理）。一諦即是三諦，三諦即是一諦。諸佛爲了這一大事因緣（爲了讓眾生開悟），才出現於世，想要讓眾生開啟佛的知見。諸佛出世的事情就足夠了。《大般涅槃經》中說：『王夷坦道』（平坦的大道）。《無量義經》中說：『行走在大直道上，沒有阻礙』。《法華經》名為具足道，雖然說有三種智慧，其實是一心。爲了向人們解說，爲了讓他們容易理解，所以才說成三種。如果用教導的道理來斷除煩惱，就像翻轉大地，河海都被覆蓋，像崩塌的大樹，根枝全部倒下。用這種智慧斷除迷惑也是這樣，通惑、別惑、塵沙惑、無明惑，一時都清凈。無量的功德，諸波羅蜜（到達彼岸的方法），萬行法門，都具足而沒有減少。佛法的秘藏全部顯現在眼前。《大品般若經》中說：『諸法雖然是空，但一心具足萬行』。《大般涅槃經》中說：『發心和畢竟（最終的證悟）不是兩個』。《法華經》中說：『本末究竟平等』，所以叫做妙覺平等道。應當知道這種智慧就是法界心靈的源泉。

【English Translation】 English version: 'Non-form is one form.' This is the true form (the form that truly exists). True form is the 'One True Reality' (the only true truth), also called 'Empty Buddha-nature' (Buddha-nature that is as ubiquitous as emptiness), also called 'Great Nirvana' (ultimate extinction). Such a realm (the object of contemplation) and wisdom (the ability to contemplate) are not two, there is no difference. The realm of Suchness is the wisdom of Suchness. Wisdom is the realm. Saying wisdom and the place where wisdom resides are both called Prajna (wisdom). It can also be said that saying the place and the wisdom of the place are both called the Truth (the truth that is realized). This is not the realm of the realm, but is called the realm; not the wisdom of wisdom, but is called wisdom. It is also called 'Mind-Quiet Samadhi' (the samadhi of inner stillness), also called 'Form-Quiet Samadhi' (the samadhi of form stillness), also 'Mind-Illuminating Samadhi' (the samadhi of understanding the nature of mind), also 'Form-Illuminating Samadhi' (the samadhi of understanding the nature of form). The Please Avalokitesvara Sutra says: 'The body emits great wisdom light, like a burning purple-gold mountain.' The Mahaparinirvana Sutra says: 'Light is wisdom.' The Golden Light Sutra says: 'Inconceivable wisdom realm, inconceivable wisdom shines.' These sutras all explain that a thought is just a place, and a place is just a thought. Form (matter) and mind (spirit) are not dualistic. Although it is said 'not two', for the sake of teaching sentient beings, it is nominally called 'two' for convenience. This wisdom of contemplation is only to contemplate the one thought of ignorance in sentient beings' minds. This mind is Dharma-nature (the nature of all dharmas), because it arises from the combination of causes and conditions, so it is emptiness, it is provisional, it is the middle. One mind is three minds, and three minds are one mind. This contemplation is also called 'Omniscience' (the wisdom of the Buddha who knows all things). This realm is also called 'One Perfect Truth' (the only perfect truth). One truth is three truths, and three truths are one truth. All Buddhas appear in the world for this one great cause and condition (to enlighten sentient beings), wanting to open up the Buddha's knowledge and vision for sentient beings. The matter of the Buddhas appearing in the world is sufficient. The Mahaparinirvana Sutra says: 'Wang Yi Tan Dao' (the flat great road). The Infinite Meaning Sutra says: 'Walking on the great straight road, there are no obstacles.' The Lotus Sutra is called the complete path, although it speaks of three wisdoms, it is actually one mind. In order to explain to people, in order to make it easy for them to understand, it is said to be three. If you use the doctrine of teaching to cut off afflictions, it is like turning the earth upside down, the rivers and seas are covered, like a collapsing tree, all the roots and branches fall down. Using this wisdom to cut off delusion is also like this, the delusions of the three realms, the delusions of dust and sand, the delusions of ignorance, are all purified at once. Immeasurable merits, all Paramitas (methods to reach the other shore), the ten thousand practices of Dharma, are all complete and not reduced. All the secret treasures of the Buddha Dharma appear before you. The Perfection of Wisdom Sutra says: 'Although all dharmas are empty, one mind is complete with ten thousand practices.' The Mahaparinirvana Sutra says: 'The initial aspiration and the ultimate realization are not two.' The Lotus Sutra says: 'The beginning and the end are ultimately equal', so it is called the Wonderful Enlightenment Equal Path. It should be known that this wisdom is the source of the mind and spirit of the Dharma realm.

。三世諸佛無上法母。以法常故諸佛亦常樂我凈等亦復如是。亦名寶所。亦名秘藏。佛及一切之所同歸。前三藏隘路不得並行。通教共稟共行共入。入不能深。別教紆迴歷別遙遠。即不能達。今此念處曠若虛空際。于無際猶如直繩直入四海。故名圓教四念處耳。張衡曰。翔鹍仰而不逮。況青鳥與黃雀。目前三念處所不能及。唯圓念處。孤飛獨運凌摩絳霄。無上無等無等等。豎無高蓋。故言無上。橫無儔列故言無等無等等。於十方三世諸佛言無等等也欲重說此義。更引天親唯識論。唯是一識。復有分別識。無分別識。分別識者是識。識無分別者似塵識。一切法界所有瓶衣車乘等。皆是無分別識。成三無性。無性名非安立諦。如彼具說。龍樹云。四念處即摩訶衍。摩訶衍即四念處。一切法趣身念處。即是一性色得有分別。色無分別色分別色如言光明即是智慧也。無分別色即是法界四大所成。皆是無分別等。是色心不二。彼既得作兩識之名。此亦作兩色之說。若色心相對。離色無心離心無色。若不得作此分別色。無分別色。云何得作分別識。無分別識耶。若圓說者。亦得唯色。唯聲唯香唯味唯觸唯識。若合論。一一法。皆具足法界諸法等。故般若等內照既等外化亦等。即是四隨逐物情有難易。大論曰。一切法並空何須。更用

【現代漢語翻譯】現代漢語譯本：三世諸佛無上的法母，因為法的永恒不變，所以諸佛也永恒不變，常、樂、我、凈等特性也是如此。這裡也稱為『寶所』（珍寶匯聚之地），也稱為『秘藏』（秘密的寶藏），是佛和一切眾生共同歸宿的地方。之前的藏教、通教、別教是狹窄的道路，不能並行前進。通教雖然共同稟受教義，共同修行，共同進入，但進入不深。別教迂迴曲折，經歷不同階段，路途遙遠，不能立即到達。而現在的這個念處，廣闊得像虛空一樣沒有邊際，在這無邊無際中，就像用筆直的繩子一樣，直接進入四海。所以稱為圓教四念處。張衡說：『飛翔的鯤鵬仰望也趕不上，更何況是青鳥和黃雀呢？』之前的三個念處所不能達到的，只有圓念處，能夠獨自飛翔，執行，直衝雲霄。無上、無等、無等等，豎著沒有更高的覆蓋，所以說是無上；橫向沒有同等的排列，所以說是無等無等等。對於十方三世諸佛來說，是無等等的。爲了再次說明這個道理，再引用天親菩薩的《唯識論》，一切都只是一個識，又分為有分別識和無分別識。有分別識是識，識的無分別狀態類似於塵識。一切法界所有的瓶子、衣服、車乘等，都是無分別識，成就三無性。無性稱為非安立諦，就像《唯識論》中詳細說明的那樣。龍樹菩薩說：『四念處就是摩訶衍（大乘），摩訶衍就是四念處。一切法都歸向身念處。』即是一性，色可以有分別，色也可以沒有分別，分別色就像說光明就是智慧一樣。無分別色就是法界四大所形成的，都是無分別等等。這是色心不二。既然《唯識論》可以建立兩種識的名稱，這裡也可以建立兩種色的說法。如果色心相對，離開色就沒有心，離開心就沒有色。如果不能建立這種分別色和無分別色，怎麼能建立分別識和無分別識呢？如果用圓教的觀點來說，也可以只有色，只有聲，只有香，只有味，只有觸，只有識。如果綜合來說，每一個法都具足法界所有的法等等。所以般若的內在觀照既然平等，外在教化也平等。這就是四隨逐，眾生的根性有難有易。《大智度論》說：『一切法本來就是空性，為什麼還需要再用（空觀）呢？』

【English Translation】 English version: The supreme Dharma-mother of all Buddhas of the three times. Because the Dharma is constant, the Buddhas are also constant, and so are the characteristics of permanence, bliss, self, and purity. This is also called 'Treasure Place' (a place where treasures gather), and also called 'Secret Treasury' (a secret treasure), the common destination of the Buddha and all beings. The previous Tripitaka, Common, and Separate teachings are narrow paths that cannot proceed in parallel. The Common teaching, although commonly receiving teachings, commonly practicing, and commonly entering, does not enter deeply. The Separate teaching is circuitous, experiencing different stages, and the journey is far, unable to reach immediately. But this present mindfulness place is as vast as the void, without boundaries. In this boundlessness, it is like using a straight rope, directly entering the four seas. Therefore, it is called the Perfect Teaching Four Foundations of Mindfulness. Zhang Heng said: 'Even the soaring Kunpeng cannot catch up when looking up, let alone the bluebird and the sparrow?' What the previous three mindfulness places cannot reach, only the Perfect Mindfulness Place can fly and operate alone, soaring into the clouds. Supreme, unequaled, unequaled among the unequaled, vertically without a higher covering, therefore it is said to be supreme; horizontally without equal arrangements, therefore it is said to be unequaled among the unequaled. For the Buddhas of the ten directions and three times, it is unequaled among the unequaled. To explain this principle again, let's quote Vasubandhu's 'Treatise on the Thirty Verses on Consciousness-Only'. Everything is just one consciousness, which is further divided into discriminating consciousness and non-discriminating consciousness. Discriminating consciousness is consciousness, and the non-discriminating state of consciousness is similar to dust consciousness. All the bottles, clothes, carts, etc. in the entire Dharma realm are non-discriminating consciousness, accomplishing the three non-natures. Non-nature is called non-established truth, as explained in detail in the 'Treatise on the Thirty Verses on Consciousness-Only'. Nagarjuna said: 'The Four Foundations of Mindfulness are the Mahayana, and the Mahayana is the Four Foundations of Mindfulness. All dharmas lead to the mindfulness of the body.' That is, it is of one nature, form can be discriminated, and form can also be non-discriminated. Discriminating form is like saying that light is wisdom. Non-discriminating form is formed by the four great elements of the Dharma realm, all of which are non-discriminating, etc. This is the non-duality of form and mind. Since the 'Treatise on the Thirty Verses on Consciousness-Only' can establish the names of two consciousnesses, here we can also establish the saying of two forms. If form and mind are relative, there is no mind without form, and no form without mind. If we cannot establish this discriminating form and non-discriminating form, how can we establish discriminating consciousness and non-discriminating consciousness? If we speak from the perspective of the Perfect Teaching, there can also be only form, only sound, only smell, only taste, only touch, only consciousness. If we speak comprehensively, each dharma fully possesses all the dharmas of the Dharma realm, etc. Therefore, since the inner contemplation of Prajna is equal, the external teaching is also equal. This is the four followings, the faculties of sentient beings have difficulties and easiness. The 'Great Perfection of Wisdom Treatise' says: 'All dharmas are originally empty, why is there a need to use (emptiness contemplation) again?'

十諭。答空有二種。一難解空。二易解空。十諭是易解空。今以易解空。諭難解空。唯識意亦如是。但約唯識具一切法門。而眾生有兩種。一多著外色。少著內識。二多著內識。少著外色。如上界多著內識。下二界著外色多內識少。如學問人多向外解。若約識為唯識。論者破外向內。今觀明白十法界法。皆是一識。識空十法界空識假十法界假。識中十法界亦中。專以內心破一切法。若外觀十法界即見內心。當知若色若識。皆是唯識。若色若識皆是唯色。今雖說色心兩名。其實只一念。無明法性十法界即是不可思議一心。具一切因緣所生法。一句名為一念無明法性心。若廣說四句成一偈。即因緣所生心。即空即假即中。故般若云。受持一四句偈。與十方虛空等。法華云。聞一偈亦與菩提記。一句亦然。三世亦如是。今觀此只一心不可思議。十界恒現前。入心地法門。故能不起寂滅。現身八會。只是一句。一句有無量。無量中只一句。是為不思議。故如心諸佛然。如佛眾生然。是三無差別。諸佛解脫當於一切眾生心中求。眾生心亦當于諸佛解脫中求。始是般若究竟等。未了者一切法正。一切法邪。不以心分別。即一切正心起想即癡。無想即泥洹。此不思議非青黃赤白方圓長短。無名無相。究竟寂滅唯當心知。口不能說。若

有因緣善方便。用悉檀亦可得說。以方便力為比丘說。眾生無量劫。自性心不為煩惱所染。不染而染。難可了知。迷妄即染。染即覆心。不見凈性。是以久處生死。不能返本還源。源實難解。二乘尚不聞其名。何況凡夫。今佛為作習因。如大通智所繫珠。至釋迦時方成果實。今此種子漸漸積習。后遇聲光。發此種子。轉凡入聖。漸漸積功德。具足大悲心。皆已成佛道。若不爾者無明覆法性。出十法界五陰重迷積沓。若能超悟起二乘五陰乃至佛陰。華嚴云。心如工畫師造種種五陰。一切世間中無不由心造諸陰。只心作耳。觀無明心畢竟無所有。而能出十界諸陰。此即不思議。如法華云。一念夢行因得果。在一念眠中。無明心與法性合。起無量煩惱。尋此煩惱即得法性。問別圓俱作此。譬云何異。答別則隔歷。圓則一念具。如芥子含須彌山。故名不思議。華嚴性起云。一微塵中有大千經卷。智人開塵出經。是一念無明心。有煩惱法。有智慧法。煩惱是惡塵善塵無記塵。開出法身般若解脫。法華云。如是性相等。一界十界百千法界究竟皆等。今觀此無明心從何而生。為從無明為從法性。為共為離。若自若他四皆叵得。名空解脫門。只觀心性。為有為無為。共為離。若常若斷。四倒不可得。名無相解脫門。只此心性為真為緣。

為共為離。非四句所作。名無作解脫門。無生而說生。生十法界相性也。無明性即是實性。亦言無明即是明。明亦不可得。是為入不二法門。但眾生迷倒。不見心之無。心明成無明(云云)。問眾生自性清凈。不為煩惱所染。云何有無明生。答如前責。生相不可得。而作十四難。佛皆不答。設答只長邪見。大品中。問有亦不得道。無亦不得道。乃至四句俱不得道。將非世尊不得道耶。佛答實得非四句耳。金剛般若云。須菩提於是中無實無虛。大論摩干提云。啞法應得道。佛答。汝若證我法。是時自當啞。佛有時知利益。亦答十四難。如答凈梵志。畢故不造新答。我已知。汝云何知無明名。故取有名新。若知無明不起。取有即知神及世間常無常。眾生只為愛見迷於自性。隨逐諸妄。緣輪不息去道甚遠五百由旬。普賢觀云。為恩愛奴色使我眼。法華云。貪著生愛則為所燒。諸苦所因。貪慾為本。不斷煩惱而入涅槃。無明煩惱是如來種。若斷煩惱即斷佛種。故言不動而運。大慈普覆十界眾生。眾生無量。慈悲亦無量。非一廣大不可盡誓願。非一廣大不可盡。是名緣念處。三種一心具足。觀此身受心法。智慧性。名性念處。一性念處一切性念處。觀身受心法。定慧均和能助大道。名共念處。一共念處一切共念處。觀身受心法。

【現代漢語翻譯】現代漢語譯本為共為離。非四句所作。名無作解脫門。無生而說生。生十法界相性也。無明性即是實性。亦言無明即是明。明亦不可得。是為入不二法門。但眾生迷倒。不見心之無。心明成無明(云云)。問：眾生自性清凈，不為煩惱所染，云何有無明生？答：如前責。生相不可得。而作十四難。佛皆不答。設答只長邪見。《大品》中，問：有亦不得道，無亦不得道，乃至四句俱不得道，將非世尊不得道耶？佛答：實得非四句耳。《金剛般若》云：須菩提於是中無實無虛。《大論》摩干提云：啞法應得道。佛答：汝若證我法，是時自當啞。佛有時知利益，亦答十四難。如答凈梵志。畢故不造新答。我已知。汝云何知無明名，故取有名新。若知無明不起，取有即知神及世間常無常。眾生只為愛見迷於自性，隨逐諸妄，緣輪不息，去道甚遠五百由旬。《普賢觀》云：為恩愛奴色使我眼。《法華》云：貪著生愛則為所燒，諸苦所因，貪慾為本。不斷煩惱而入涅槃。無明煩惱是如來種。若斷煩惱即斷佛種。故言不動而運。大慈普覆十界眾生。眾生無量，慈悲亦無量。非一廣大不可盡誓願。非一廣大不可盡。是名緣念處。三種一心具足。觀此身受心法，智慧性，名性念處。一性念處一切性念處。觀身受心法，定慧均和能助大道。名共念處。一共念處一切共念處。觀身受心法。

【English Translation】 English version Being together and being apart. Not created by the four propositions. Named the 'Gate of Non-Action Liberation' (Wu Zuo Jie Tuo Men). Speaking of birth while being unborn. Giving rise to the characteristics and nature of the Ten Dharma Realms (Shi Fa Jie)。The nature of ignorance (Wu Ming) is the true nature. It is also said that ignorance is enlightenment (Ming). Enlightenment is also unattainable. This is entering the 'Non-Dual Dharma Gate' (Bu Er Fa Men). However, sentient beings are deluded and do not see the non-existence of the mind. The enlightened mind becomes ignorance (and so on). Question: Sentient beings' self-nature is pure and not defiled by afflictions. How can ignorance arise? Answer: As previously questioned. The characteristic of birth is unattainable. And making the 'Fourteen Difficult Questions' (Shi Si Nan). The Buddha did not answer any of them. If he were to answer, it would only increase wrong views. In the Mahaprajnaparamita Sutra (Da Pin), it is asked: 'Attaining the Way (Dao) through existence is impossible, attaining the Way through non-existence is impossible, and even attaining the Way through all four propositions is impossible. Could it be that the World Honored One (Shi Zun) did not attain the Way?' The Buddha answered: 'Indeed, it is attained, but not through the four propositions.' The Diamond Sutra (Jin Gang Ban Ruo) says: 'Subhuti (Xu Bu Ti), in this, there is neither reality nor emptiness.' The Mahavibhasa (Da Lun), Magandhika (Mo Gan Ti) says: 'The Dharma of the mute should attain the Way.' The Buddha answered: 'If you realize my Dharma, then you will naturally become mute.' The Buddha sometimes knows the benefit and also answers the Fourteen Difficult Questions, such as answering the pure Brahman (Jing Fan Zhi). Having finished the old, he does not create new answers. I already know. How do you know the name of ignorance? Therefore, taking existence is newly named. If you know that ignorance does not arise, then taking existence means knowing that the spirit and the world are constant and impermanent. Sentient beings are only deluded about their self-nature because of love and views, following all delusions. The wheel of conditions does not cease, and they are very far from the Way, five hundred yojanas (You Xun). The Universal Worthy Contemplation Sutra (Pu Xian Guan) says: 'Being a slave to love and enslaved by form makes my eyes.' The Lotus Sutra (Fa Hua) says: 'Greedily clinging to love causes burning, the cause of all suffering, greed being the root.' Entering Nirvana (Nie Pan) without cutting off afflictions. Ignorance and afflictions are the seeds of the Tathagata (Ru Lai). If afflictions are cut off, then the Buddha-seed is cut off. Therefore, it is said to move without moving. Great compassion universally covers sentient beings in the Ten Dharma Realms. Sentient beings are immeasurable, and compassion is also immeasurable. Not one great, inexhaustible vow. Not one great, inexhaustible. This is called the 'Place of Mindfulness of Conditions' (Yuan Nian Chu). The three kinds of single-mindedness are complete. Contemplating this body, feelings, mind, and dharmas, the nature of wisdom, is called the 'Place of Mindfulness of Nature' (Xing Nian Chu). One Place of Mindfulness of Nature is all Places of Mindfulness of Nature. Contemplating body, feelings, mind, and dharmas, equanimity of concentration and wisdom can help the Great Way. This is called the 'Place of Mindfulness Together' (Gong Nian Chu). One Place of Mindfulness Together is all Places of Mindfulness Together. Contemplating body, feelings, mind, and dharmas.

所有慈悲。名緣念處。一緣念處。一切緣念處。觀此一念無明心。即是眾生。眾生即法性。法性即摩訶衍。摩訶衍即十法界。性念處利益十法界。眾生同於四念處。坐道場轉不思議種種法轉。一切種智以為根本。無量功德之所莊嚴。皆令眾生安置十地。十種珍寶以為腳足。枯榮智慧以為雙樹。若見佛性非榮非枯。為中間而般涅槃。雙照二諦。總結四念處。雖別說示人。文言難見。只一剎那心。即是因緣所生法。因緣心生滅即是三藏。三十七品。因緣心空是通。三十七品因緣心假是別。三十七品因緣心中。非空非假即是圓。三十七品只是一念心。若橫無際。若豎無窮盡。三諦源然。此一念不橫不豎。若心即空即假即中是橫觀。此心先見空。次見假。后見中即是縱。今諦觀心中三句。實不縱不橫。不前不後。畢竟清凈。廣大法界。究竟虛空。觀心實性無有微塵知覺。即是法名不覺。煩惱是道場。斷煩惱不名涅槃。不生煩惱乃名涅槃。煩惱即菩提。生死即涅槃。意在修三種念處觀十界色名身。十界受名受。十界識名心。十界想行名法。法性色。一色一切色。一切色一色。一受一切受。一切受一受。一心一切心。一切心一心。一想行法一切法。一切法一法。將智慧性。觀十法界色性。名為觀了達。色中非垢非凈名為處。智慧性

【現代漢語翻譯】現代漢語譯本所有慈悲。名為緣念處（專注于因緣的念頭）。一緣念處。一切緣念處。觀察這一念無明之心，即是眾生。眾生即法性（諸法的本性）。法性即摩訶衍（大乘）。摩訶衍即十法界（十種不同的存在狀態）。性念處利益十法界。眾生等同於四念處（四種觀照方法）。在道場中轉動不可思議的種種法輪，以一切種智（佛陀的智慧）為根本，以無量功德作為莊嚴，皆令眾生安置於十地（菩薩修行的十個階段）。以十種珍寶作為腳足，以枯榮智慧作為雙樹。若見佛性非榮非枯，為中間而般涅槃（進入涅槃狀態）。雙照二諦（真諦和俗諦）。總結四念處，雖然分別解說示人，但文言難以理解。只是一剎那的心，即是因緣所生法。因緣心生滅即是三藏（經、律、論）。三十七道品（通往覺悟的三十七種修行方法）。因緣心空是通，三十七道品。因緣心假是別，三十七道品。因緣心中，非空非假即是圓，三十七道品。三十七道品只是一念心。若橫向無邊際，若縱向無窮盡，三諦（空、假、中）源然存在。這一念不橫不縱。若心即空即假即中是橫觀。此心先見空，次見假，后見中即是縱觀。現在諦觀心中三句，實不縱不橫，不前不後，畢竟清凈，廣大法界，究竟虛空。觀心實性無有微塵知覺，即是法名不覺。煩惱是道場，斷煩惱不名涅槃，不生煩惱乃名涅槃。煩惱即菩提（覺悟），生死即涅槃。意在修三種念處觀十界色名身，十界受名受，十界識名心，十界想行名法。法性色，一色一切色，一切色一色。一受一切受，一切受一受。一心一切心，一切心一心。一想行法一切法，一切法一法。將智慧性，觀十法界色性，名為觀了達。色中非垢非凈名為處，智慧性。

【English Translation】 English version All compassion. Named 'Conditioned Mindfulness'. One Conditioned Mindfulness. All Conditioned Mindfulness. Observe this one thought of ignorance, which is sentient beings. Sentient beings are Dharma-nature (the nature of all phenomena). Dharma-nature is Mahayana (the Great Vehicle). Mahayana is the Ten Dharma Realms (ten different states of existence). Mindfulness of nature benefits the Ten Dharma Realms. Sentient beings are the same as the Four Foundations of Mindfulness (four methods of contemplation). Turning the inconceivable Dharma wheel in the Bodhimanda (place of enlightenment), taking omniscience (Buddha's wisdom) as the root, adorned with immeasurable merits, all enabling sentient beings to be placed in the Ten Grounds (ten stages of Bodhisattva practice). Taking the ten kinds of treasures as feet, taking the withering and flourishing wisdom as twin trees. If seeing Buddha-nature neither flourishing nor withering, entering Parinirvana (state of Nirvana) in the middle. Simultaneously illuminating the Two Truths (conventional and ultimate truth). Summarizing the Four Foundations of Mindfulness, although explained separately to people, the written words are difficult to understand. Just a moment of thought is the Dharma arising from conditions. The arising and ceasing of the conditioned mind is the Tripitaka (Sutras, Vinaya, Shastras). The Thirty-seven Limbs of Enlightenment (thirty-seven practices leading to enlightenment). The emptiness of the conditioned mind is the common, the Thirty-seven Limbs of Enlightenment. The provisionality of the conditioned mind is the distinct, the Thirty-seven Limbs of Enlightenment. In the conditioned mind, neither empty nor provisional is the perfect, the Thirty-seven Limbs of Enlightenment. The Thirty-seven Limbs of Enlightenment are just one thought. If horizontally boundless, if vertically endless, the Three Truths (emptiness, provisionality, and the middle way) are naturally present. This one thought is neither horizontal nor vertical. If the mind is simultaneously empty, provisional, and the middle way, it is horizontal contemplation. If this mind first sees emptiness, then sees provisionality, and then sees the middle way, it is vertical contemplation. Now, contemplating the three phrases in the mind, it is truly neither vertical nor horizontal, neither before nor after, ultimately pure, vast Dharma Realm, ultimately empty space. Observing the true nature of the mind without a speck of awareness, which is the Dharma name 'non-awareness'. Afflictions are the Bodhimanda, cutting off afflictions is not called Nirvana, not giving rise to afflictions is called Nirvana. Afflictions are Bodhi (enlightenment), Samsara (birth and death) is Nirvana. The intention is to cultivate the three kinds of mindfulness, observing the names and forms of the Ten Realms, the sensations of the Ten Realms, the consciousness of the Ten Realms, the thoughts and formations of the Ten Realms. The Dharma-nature of form, one form is all forms, all forms are one form. One sensation is all sensations, all sensations are one sensation. One mind is all minds, all minds are one mind. One thought and formation is all dharmas, all dharmas are one dharma. Taking the nature of wisdom, observing the nature of form in the Ten Dharma Realms, is called 'observing and understanding'. In form, neither defiled nor pure is called 'place', the nature of wisdom.

觀十界受性。名觀了達。受中非苦非樂性名為處。智慧性觀十界心性。名為觀了達。心性非常非無常性名為處。智慧性觀十法界法性名為觀了達。法性非我非無我名為處。能所合標名性念處觀也。次釋共念處觀。觀十法界色非垢非凈。雙照二諦。垢之與凈其性無二。無二之性即是實性。次觀十界受。非苦非樂。雙照二諦。苦之與樂其性無二。無二之性即是實性。次觀十界心。非常非無常。雙照二諦。常與無常。其性無二。無二之性即是實性。次觀十界非常非無常。雙照二諦。常與無常其性無二。無二之性即是實性。次觀十法界非我非無我。雙照二諦我與無我。其性無二。無二之性即是實性。是名共念處觀。次釋緣念處。菩薩觀此身受心法。無緣慈悲無緣無念。如磁石吸鐵。寂而常照雖無念。不覺而覺名為佛。具足恒沙法藏。虛空法門十方不可說。不可說一微塵中。法界佛法僧究盡。實相而無積聚。譬如貧人多所積聚乃名藏。解脫不爾。無所積聚。無所積聚即真解脫。解脫即是如來。無所積聚乃名虛空。能觀此藏是大千經卷。聞此大藏是開佛知見。知見故五眼具足。五眼具足即成菩提菩提即摩訶般若。即得法身。法身即真解脫。三點不縱不橫名大涅槃。涅槃名諸佛法界。作是觀心。是入如來室。著如來衣。坐如來座。舉

【現代漢語翻譯】現代漢語譯本：觀察十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）所承受的性質，這稱為觀了達。在感受中，非苦非樂的性質稱為處。以智慧觀察十界的心性，這稱為觀了達。心性非常非無常的性質稱為處。以智慧觀察十法界（十界，見前注）的法性，這稱為觀了達。法性非我非無我的性質稱為處。能觀者與所觀者合在一起，稱為性念處觀。接下來解釋共念處觀。觀察十法界的色，非垢非凈，同時照見二諦（世俗諦和勝義諦）。垢與凈，其性質沒有差別。沒有差別的性質就是實性。接下來觀察十界的受，非苦非樂，同時照見二諦。苦與樂，其性質沒有差別。沒有差別的性質就是實性。接下來觀察十界的心，非常非無常，同時照見二諦。常與無常，其性質沒有差別。沒有差別的性質就是實性。接下來觀察十界，非常非無常，同時照見二諦。常與無常，其性質沒有差別。沒有差別的性質就是實性。接下來觀察十法界，非我非無我，同時照見二諦。我與無我，其性質沒有差別。沒有差別的性質就是實性。這稱為共念處觀。接下來解釋緣念處。菩薩觀察此身、受、心、法，無緣慈悲，無緣無念。如同磁石吸引鐵，寂靜而常照，雖然沒有念頭，卻不覺而覺，這稱為佛。具足恒河沙數般的法藏，虛空般的法門，十方不可說，不可說一微塵中，法界佛法僧都窮盡。實相而沒有積聚。譬如貧窮的人，多所積聚才稱為藏。解脫不是這樣，沒有什麼積聚。沒有什麼積聚就是真解脫。解脫就是如來。沒有什麼積聚才稱為虛空。能夠觀察此藏，就是大千經卷。聽聞此大藏，就是開啟佛的知見。因為有知見，所以五眼（肉眼、天眼、慧眼、法眼、佛眼）具足。五眼具足就成就菩提，菩提就是摩訶般若。就得到法身。法身就是真解脫。三點不縱不橫，名為大涅槃。涅槃名為諸佛法界。作這樣的觀心，就是進入如來室，穿著如來衣，坐在如來座，舉止。

【English Translation】 English version: Observing the nature of what the Ten Realms (referring to Hell, Hungry Ghosts, Animals, Asuras, Humans, Devas, Hearers, Solitary Buddhas, Bodhisattvas, and Buddhas) receive is called 'observing and understanding'. Within sensation, the nature that is neither suffering nor pleasure is called 'place'. Wisely observing the mind-nature of the Ten Realms is called 'observing and understanding'. The nature of the mind that is neither permanent nor impermanent is called 'place'. Wisely observing the Dharma-nature of the Ten Dharma Realms (Ten Realms, see previous note) is called 'observing and understanding'. The nature of Dharma that is neither self nor non-self is called 'place'. The combination of the observer and the observed is called 'nature mindfulness place contemplation'. Next, explaining the common mindfulness place contemplation. Observing the form of the Ten Dharma Realms, which is neither defiled nor pure, simultaneously illuminates the two truths (conventional truth and ultimate truth). Defilement and purity, their nature is not different. The nature of non-duality is the true nature. Next, observing the sensation of the Ten Realms, which is neither suffering nor pleasure, simultaneously illuminates the two truths. Suffering and pleasure, their nature is not different. The nature of non-duality is the true nature. Next, observing the mind of the Ten Realms, which is neither permanent nor impermanent, simultaneously illuminates the two truths. Permanence and impermanence, their nature is not different. The nature of non-duality is the true nature. Next, observing the Ten Realms, which are neither permanent nor impermanent, simultaneously illuminates the two truths. Permanence and impermanence, their nature is not different. The nature of non-duality is the true nature. Next, observing the Ten Dharma Realms, which are neither self nor non-self, simultaneously illuminates the two truths. Self and non-self, their nature is not different. The nature of non-duality is the true nature. This is called common mindfulness place contemplation. Next, explaining the conditioned mindfulness place. The Bodhisattva observes this body, sensation, mind, and Dharma, with unconditioned compassion and unconditioned non-thought. Like a magnet attracting iron, it is still and constantly illuminating. Although there is no thought, it is unconsciously aware, and this is called Buddha. Fully possessing Dharma treasures like the sands of the Ganges, Dharma doors like the void, the ten directions are inexpressible, and within an inexpressible mote of dust, the Dharma Realm, Buddha, Dharma, and Sangha are all exhausted. The true nature is without accumulation. For example, a poor person only becomes known as having a treasure when they accumulate much. Liberation is not like this; there is no accumulation. No accumulation is true liberation. Liberation is Tathagata. No accumulation is called the void. Being able to observe this treasure is the great chiliocosm of scriptures. Hearing this great treasure is opening the Buddha's knowledge and vision. Because of knowledge and vision, the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) are complete. The completion of the five eyes is the attainment of Bodhi, and Bodhi is Maha Prajna. Then one obtains the Dharma body. The Dharma body is true liberation. The three points neither vertical nor horizontal are called Great Nirvana. Nirvana is called the Dharma Realm of all Buddhas. Making such contemplation of the mind is entering the Tathagata's room, wearing the Tathagata's robe, sitting on the Tathagata's seat, and acting.

足下足從道場來住于佛法矣。如來遺囑令于念處修道。要在茲乎。問前五停心六根互用。今念處證何功德。答前說似解。相貌如上。今修念處。進發十住真位。前睹海邊平相曠蕩若斯。況大海深廣。渺渺浩浩。可以智知。無俟更說。

四念處卷第四

【現代漢語翻譯】現代漢語譯本：您從道場而來，安住于佛法之中。如來的遺囑是讓大家在四念處中修道，關鍵就在這裡啊。請問之前說的五停心觀和六根互用，現在修習四念處能證得什麼功德呢？回答是，之前所說的好像有所理解，相貌也如上面所說。現在修習四念處，可以進一步啓發，證入十住位的真實位置。之前所見到的海邊平坦廣闊的景象尚且如此，更何況大海的深廣，渺茫浩瀚，可以用智慧去了解，無需再多說了。四念處卷第四

【English Translation】 English version: You have come from the Bodhimanda (place of enlightenment) and abide in the Buddha Dharma. The Tathagata's (another name for the Buddha) last instructions are to cultivate the path through the Four Foundations of Mindfulness (Sati-patthana), and the key lies here. May I ask, regarding the previously mentioned Five Stopping-the-Mind Contemplations (Panca Vatthabba-citta) and the inter-functioning of the Six Roots (Sadindriya-samvara), what merits can be attained by practicing the Four Foundations of Mindfulness now? The answer is, what was said before seems to be understood, and the appearance is as described above. Now, by cultivating the Four Foundations of Mindfulness, one can further develop and realize the true position of the Ten Abodes (Dasa-bhumi). The previously seen flat and vast scenery of the seashore is already like that, how much more so is the depth and breadth of the great ocean, vast and boundless, which can be understood with wisdom, and there is no need to say more. The Fourth Chapter of the Four Foundations of Mindfulness