T46n1921_觀心論疏

大正藏第 46 冊 No. 1921 觀心論疏

No. 1921 [cf. No. 1920]

觀心論疏卷第一

隋天臺沙門灌頂撰

然論有序正流通。從初問佛經無量下去。至四月一歲有三紙半。論文並是序分。從問觀自生心云何四不說下去。至寂然無言說有三十六行偈。是正說。從今約觀一念下去。有十行三字。是流通分。就初序分為二。一問二答。就問中為五意。一問佛經無量。二問論亦甚多。三問弘法之人詵詵蓋世。四問聽法之眾無處不有。五則結問云。是則法雨普潤利益無量。何所見聞更何利益而欲造論者耶。此之五意在於論初讀則可見。今不更釋。就第二答中為二。一長行略答。二偈中廣答。就長行略答為二。一者然可其二問云。佛經無量論亦甚多。此實如所問。故論云。是事共知也。二者正彈其三問為非。何者一正為弘法者多加水乳故為失。二由弘者有過故。所以聽者失真道味。故復為失。三明由說者聽者有失故。所以四眾轉就澆醨佛法頹毀。為此三失悲傷而欲造論。意在於此也。何者。經云。諸法寂滅相不可以言宣。而今宣說者。欲使物藉宣通會理而反本。但佛經義隱文玄。所以菩薩作論申之。令稟教之徒得月忘指。研心諦理。故於不可說之中。備宣諸法

【現代漢語翻譯】現代漢語譯本大正藏第 46 冊 No. 1921 《觀心論疏》 No. 1921 [cf. No. 1920] 《觀心論疏》卷第一隋朝天臺沙門灌頂撰此論有「序」、「正說」、「流通」三個部分。從最初的『問佛經無量』開始，到『四月一歲有三紙半』為止，這些論文都是序分。從『問觀自生心云何四不說』開始，到『寂然無言說有三十六行偈』為止，是正說部分。從『今約觀一念』開始，到最後有十行三字，是流通分。在最初的序分中，又分為「問」和「答」兩個部分。在「問」的部分中，包含五個意思：一是問佛經數量眾多；二是問論著也非常多；三是問弘揚佛法的人才濟濟，遍佈天下；四是問聽聞佛法的大眾無處不在；五是總結提問說：『既然佛法如雨般普潤，利益無量，那麼您所見所聞還有什麼不足，以至於要造論呢？』這五個意思在論的開頭閱讀時就可以明白，現在不再解釋。在第二部分的「答」中，又分為兩個部分：一是長行略答，二是偈中廣答。在長行略答中，又分為兩個部分：一是認可了前兩個問題，即佛經數量眾多，論著也非常多，這確實如所問，所以論中說：『此事大家都知道』。二是正面批評了第三個問題，認為其不正確。為什麼呢？一是認為弘法者在佛法中摻雜了太多個人見解，如同在牛奶中加水，反而失去了原味。二是由於弘法者有過失，所以聽法者也無法領悟真正的佛法真諦。三是說明由於說法者和聽法者都有過失，所以四眾弟子逐漸變得浮躁淺薄，佛法也日漸衰頹。正是因為這三個缺失而感到悲傷，所以才想要造論，意圖就在於此。為什麼呢？經中說：『諸法的真實相狀是寂滅的，無法用語言表達』，而現在用語言宣說，是想讓人們通過語言的引導，最終領悟真理，迴歸本源。但是佛經的意義深奧隱晦，文字玄妙難懂，所以菩薩才著作論來闡述它，使接受教誨的人能夠像通過手指看到月亮一樣，最終忘掉手指，專心研究真理。所以在不可說之中，詳細地宣說了諸法。

【English Translation】 English version T46 No. 1921 Commentary on the Treatise on Contemplating the Mind No. 1921 [cf. No. 1920] Commentary on the Treatise on Contemplating the Mind, Volume 1 Composed by Shramana Guanding of the Tiantai school during the Sui Dynasty This treatise consists of three parts: the 'Introduction', the 'Main Discourse', and the 'Circulation'. Starting from the initial question, 'Why are there limitless Buddha's scriptures?', up to 'Three and a half pages in four months and one year', these essays constitute the introductory section. From 'Why are the four inexpressible aspects of contemplating the arising of the mind?' to 'The thirty-six lines of verses on stillness and inexpressibility', this is the main discourse. From 'Now, regarding the contemplation of a single thought' to the final ten lines and three characters, this is the circulation section. Within the initial introductory section, there are two parts: 'Question' and 'Answer'. In the 'Question' part, there are five meanings: first, questioning the vast number of Buddha's scriptures; second, questioning the abundance of treatises; third, questioning the multitude of Dharma propagators covering the world; fourth, questioning the omnipresence of Dharma listeners; fifth, concluding the question by saying, 'Since the Dharma rains universally and benefits immeasurably, what shortcomings do you see or hear that necessitate the creation of a treatise?' These five meanings are evident upon reading the beginning of the treatise and will not be further explained now. In the second part, the 'Answer', there are two parts: first, a brief answer in prose; second, a detailed answer in verses. In the brief prose answer, there are two parts: first, acknowledging the first two questions, that is, the vast number of Buddha's scriptures and the abundance of treatises, which is indeed as asked, hence the treatise states, 'This is commonly known'. Second, directly criticizing the third question as incorrect. Why? First, it is believed that Dharma propagators add too much of their own interpretations to the Dharma, like adding water to milk, thus losing the original flavor. Second, due to the faults of the Dharma propagators, listeners cannot comprehend the true essence of the Dharma. Third, it is explained that due to the faults of both speakers and listeners, the fourfold assembly gradually becomes superficial and frivolous, and the Buddha's Dharma declines. It is out of sadness for these three shortcomings that one wishes to create a treatise, and the intention lies therein. Why? The scriptures say, 'The true nature of all dharmas is quiescent and cannot be expressed in words', but now expressing it in words is to allow people to eventually comprehend the truth and return to the origin through the guidance of language. However, the meaning of the Buddha's scriptures is profound and obscure, and the words are mysterious and difficult to understand, so Bodhisattvas compose treatises to explain them, so that those who receive teachings can eventually forget the finger and concentrate on studying the truth, just as seeing the moon through the finger. Therefore, within the inexpressible, all dharmas are explained in detail.

而令諸律法禪等之三師乖違聖旨。非但不能光顯三寶。乃更污辱佛法。故像法決疑經明三師破佛法也。問三師有過耶。答略各有十過。法師十者。一但外求文解而不內觀修心。釋論云。有聞文而無慧。所說不應受。二不融經息諍趣道。但執己非他。我慢自高。不識見心苦集。三不遵遺囑不依念處修道。不依木叉而住非佛弟子。四經云。非禪不慧偏慧不禪一翅一輪豈能遠運。五法本無說說破貪求。但名利弘宣寧會聖旨。六貴耳入而口出何利於己。經云。如人數他寶自無一錢分。七無行而宣何利於他。八多加水乳無道之教。教誤能生。九四眾失真法利。轉就澆醨。十非止不能光顯亦乃破佛法也。禪師十者。一經云。假名阿練若。納衣在空閑。自謂人間寶道說我等過。二者恃行凌他不識戒取苦集煩惱。三無慧修定盲禪無目。寧出生死。四不遵遺囑不依念處。修道不依木叉而住非佛弟子。五無慧之禪多發鬼定。生破佛法死墮鬼道。六名利坐禪如扇提羅死墮地獄。七設證得禪即墮長壽天難。八加水乳禪教授學徒紹三塗種也。九四眾不沾真法之門。轉就澆醨。十非止不能光顯三寶。亦乃破佛法也。律師十者。一但執外律不識內戒。故被凈名所呵。二執律名相諍計是非。不識見心苦集。三然戒定慧相資方能進道。但律不慧不禪何能進

【現代漢語翻譯】現代漢語譯本而使得講律、習禪等的三種導師違背了佛的旨意。這不僅不能光大佛法僧三寶，反而會玷污佛法。所以《像法決疑經》中明確指出，這三種導師會破壞佛法。問：這三種導師有過錯嗎？答：大致各有十種過錯。法師的十種過錯是：一、只向外尋求文字的解釋，而不向內觀照自己的內心。釋論中說：『只聽聞文字而沒有智慧，所說的話不應被接受。』二、不能融會貫通經典以平息爭端，走上正道，只是固執己見，否定他人，傲慢自大，不認識見、心、苦、集（四聖諦）。三、不遵從佛的遺囑，不依照四念處修道，不依照戒律而住，不是佛的弟子。四、經中說：『沒有禪定的智慧和沒有智慧的禪定，就像只有一隻翅膀或一個輪子，怎麼能遠行呢？』五、佛法的本質是無說的，說法的目的是爲了破除貪求，但卻爲了名利而弘揚佛法，怎麼能符合佛的旨意呢？六、只是耳朵聽進去，嘴巴說出來，對自己有什麼好處呢？經中說：『就像是替別人數寶，自己卻沒有一分錢。』七、自己沒有修行卻宣講佛法，對他人有什麼好處呢？八、在佛法中摻雜其他外道的教義，以訛傳訛。九、使四眾弟子失去真正的佛法利益，反而轉向虛假的教法。十、不僅不能光大佛法，反而會破壞佛法。禪師的十種過錯是：一、經中說：『假裝是住在阿蘭若（寂靜處）的修行人，穿著破舊的衣服住在空閑的地方，自認為是人間的珍寶，到處說別人的過錯。』二、依仗自己的修行而輕視他人，不認識戒、取、苦、集（四聖諦）的煩惱。三、沒有智慧地修習禪定，就像盲人禪，沒有眼睛，怎麼能脫離生死輪迴？四、不遵從佛的遺囑，不依照四念處修道，不依照戒律而住，不是佛的弟子。五、沒有智慧的禪定，容易引發鬼神附體的禪定，活著的時候破壞佛法，死後墮入鬼道。六、爲了名利而坐禪，就像扇提羅（人名）一樣，死後墮入地獄。七、即使證得了禪定，也只是墮入長壽天，難以解脫。八、在禪法中摻雜其他外道的教義來教授學徒，種下三惡道的種子。九、使四眾弟子無法獲得真正的佛法，反而轉向虛假的教法。十、不僅不能光大佛法僧三寶，反而會破壞佛法。律師的十種過錯是：一、只是執著于外在的戒律，不認識內在的戒律，所以被維摩詰（凈名）所呵斥。二、執著于戒律的名相，爭論是非，不認識見、心、苦、集（四聖諦）。三、戒、定、慧三者相互資助才能進步，但只有戒律而沒有智慧和禪定，怎麼能進步呢？

【English Translation】 English version And causing the three teachers of Vinaya (discipline), Dhyana (meditation), etc., to deviate from the Holy Will. Not only can they not glorify the Three Jewels (Buddha, Dharma, Sangha), but they further defile the Buddha-dharma. Therefore, the Sutra of Resolving Doubts in the Semblance Dharma clearly states that these three teachers destroy the Buddha-dharma. Question: Do these three teachers have faults? Answer: Roughly, each has ten faults. The ten faults of the Dharma teacher are: 1. Only seeking external textual explanations without internally observing and cultivating the mind. The commentary says: 'Having heard the words but without wisdom, what is said should not be accepted.' 2. Not integrating the scriptures to quell disputes and pursue the path, but clinging to one's own views and rejecting others, being arrogant and conceited, and not recognizing the suffering and accumulation of afflictions in seeing and mind (Four Noble Truths). 3. Not following the Buddha's last instructions, not practicing according to the Four Foundations of Mindfulness, and not abiding by the Pratimoksha (monastic rules), thus not being a disciple of the Buddha. 4. The sutra says: 'Without Dhyana (meditation), there is no wisdom; with only wisdom and no Dhyana, it's like having only one wing or one wheel, how can one travel far?' 5. The essence of Dharma is non-speaking, and the purpose of speaking is to break through greed, but instead, it is promoted for fame and profit, how can it accord with the Holy Will? 6. Only hearing with the ears and speaking with the mouth, what benefit is there to oneself? The sutra says: 'Like counting the treasures of others, one does not have a single coin for oneself.' 7. Proclaiming the Dharma without practice, what benefit is there to others? 8. Adding water and milk (mixing with other teachings) to the non-Dharma teachings, leading to erroneous teachings. 9. Causing the fourfold assembly (monks, nuns, laymen, laywomen) to lose the true Dharma benefits and turn to diluted teachings. 10. Not only failing to glorify the Buddha-dharma, but also destroying the Buddha-dharma. The ten faults of the Dhyana teacher are: 1. The sutra says: 'Falsely claiming to be a practitioner living in Aranya (secluded place), wearing tattered robes in a vacant place, considering oneself a treasure of the human world, and speaking of the faults of others.' 2. Relying on one's practice and belittling others, not recognizing the afflictions of clinging, suffering, and accumulation (Four Noble Truths). 3. Practicing Dhyana without wisdom is like blind Dhyana, without eyes, how can one escape birth and death? 4. Not following the Buddha's last instructions, not practicing according to the Four Foundations of Mindfulness, and not abiding by the Pratimoksha (monastic rules), thus not being a disciple of the Buddha. 5. Dhyana without wisdom easily leads to demonic possession, destroying the Buddha-dharma while alive and falling into the ghost realm after death. 6. Sitting in meditation for fame and profit, like Shantideva (name of a person), falling into hell after death. 7. Even if one attains Dhyana, one only falls into the long-life heavens, difficult to liberate. 8. Adding water and milk (mixing with other teachings) to Dhyana teachings to instruct students, sowing the seeds of the three evil realms. 9. Causing the fourfold assembly to be unable to obtain the true Dharma and turning to diluted teachings. 10. Not only failing to glorify the Three Jewels, but also destroying the Buddha-dharma. The ten faults of the Vinaya teacher are: 1. Only clinging to external precepts without recognizing internal precepts, therefore being scolded by Vimalakirti (also known as Pure Name). 2. Clinging to the names and forms of precepts, arguing about right and wrong, not recognizing the suffering and accumulation of afflictions in seeing and mind (Four Noble Truths). 3. Precepts, Dhyana, and wisdom support each other to advance on the path, but with only precepts and without wisdom and Dhyana, how can one advance?

道。四弘在名譽志不存道果在三途。五不遵遺囑不依念處。修道不依木叉而住。六執律方便小教以為正理。而障大道。七師師執律不同弘則多加水乳。八不依聖教傳授則誤累後生。九四眾不沾真法。轉就澆醨。十非止不能光顯三寶。亦乃破佛法也。然晚生莫不軌崇三師。以為良導師。既邪而無道弟子何能自正。故經云。三師破佛法也。偈云。大師將涅槃慈父有遺囑。四念處修道當依木叉往。此一偈明釋迦慈父令四眾依四念處修道。依木叉戒而住。故釋論明如來臨涅槃時。阿難請問佛云。如來滅后諸比丘依何道行依何而住。佛答云。令依四念處修道依木叉戒而住。問諸佛入道法門無量云何唯令依念處木叉二法而住耶。答二法雖略而理含攝一切法門皆盡。故偏勸也。今略辨二行多含之相者何耶。四念處是慧性為目。木叉戒為足。經云。目足具故能到清涼池。又念處慧是解木叉之戒為行。又念處是智慧莊嚴。木叉之戒是福德莊嚴。又念處是般若度。行是五度。又念處是觀照軌。行是資成軌。由是二軌能顯真性之軌。又慧是圓凈涅槃。行是方便凈涅槃。由是二涅槃能顯性凈涅槃。又慧是了因。行是緣因。由是二因能顯正因。又慧是般若德。行是解脫德。由是二德能顯法身成三德也。又念處是觀照般若。行是方便般若。由是二般

【現代漢語翻譯】道（Dào，真理）。四弘（Sì hóng，四大弘願）在於名譽，志向不在於求證道果，反而在三途（Sāntú，地獄、餓鬼、畜生）受苦。五不遵從遺囑，不依四念處（Sì niànchù，身、受、心、法四種觀照處）修行。修道不依木叉（Mù chā，戒律）而住。六執著于律宗的方便和小乘教法，認為那是真正的道理，從而障礙了大道。七各位律師執持的戒律不同，弘揚時又多加自己的見解，如同在水中加奶。八不依據聖教傳授，就會錯誤地引導後人。九四眾弟子不能沾染真正的佛法，反而轉向淺薄的教義。十這不僅不能光大三寶（Sānbǎo，佛、法、僧），還會破壞佛法。然而，後生晚輩無不傚法三師（Sān shī，和尚、阿釙黎、律師），把他們當作良師益友。既然老師邪惡而沒有正道，弟子又怎麼能自我端正呢？所以經上說：『三師會破壞佛法。』偈語說：『大師將要涅槃，慈父留下遺囑，應當依靠四念處修行，依靠木叉戒律前行。』這一偈語明白地解釋了釋迦（Shìjiā）慈父命令四眾弟子依靠四念處修行，依靠木叉戒律而住。所以釋論（Shì lùn）闡明，如來（Rúlái，佛的稱號）臨近涅槃時，阿難（Ānán，佛的十大弟子之一）請問佛說：『如來滅度后，各位比丘（Bǐqiū，出家男子）依靠什麼道修行，依靠什麼而住？』佛回答說：『讓他們依靠四念處修行，依靠木叉戒律而住。』問：諸佛入道的法門無量無邊，為什麼只讓他們依靠四念處和木叉這兩種法而住呢？答：這兩種法雖然簡略，但其理包含了所有法門，全部涵蓋，所以偏重勸導。現在簡略地辨析這兩種修行包含多種含義的方面是什麼呢？四念處是以慧性為目標，木叉戒律是腳。經上說：『眼睛和腳都具備，才能到達清涼的池塘。』又，念處的智慧是理解，木叉的戒律是行動。又，念處是智慧的莊嚴，木叉的戒律是福德的莊嚴。又，念處是般若（Bōrě，智慧）度，行動是五度（Wǔ dù，佈施、持戒、忍辱、精進、禪定）。又，念處是觀照的準則，行動是資助成就的準則。由於這兩種準則，能夠彰顯真性的準則。又，智慧是圓滿清凈的涅槃（Nièpán，寂滅），行動是方便清凈的涅槃。由於這兩種涅槃，能夠彰顯自性清凈的涅槃。又，智慧是了因，行動是緣因。由於這兩種因，能夠彰顯正因。又，智慧是般若的功德，行動是解脫的功德。由於這兩種功德，能夠彰顯法身，成就三德（Sān dé，法身德、般若德、解脫德）。又，念處是觀照般若，行動是方便般若。由於這兩種般若

【English Translation】 Dào (道, Truth). The four great vows (Sì hóng) are focused on fame, with no aspiration to attain the fruit of the path, instead suffering in the three evil realms (Sāntú, hell, hungry ghosts, animals). Five, they do not follow the last instructions, nor do they practice according to the Four Foundations of Mindfulness (Sì niànchù, mindfulness of body, feelings, mind, and phenomena). They do not abide by the Pratimoksha (Mù chā, monastic rules) in their practice. Six, they cling to the expedient and Hinayana teachings of the Vinaya school, considering them the true doctrine, thus obstructing the Great Path. Seven, the Vinaya masters hold different precepts, and when propagating them, they add their own interpretations, like mixing milk with water. Eight, if teachings are not transmitted according to the sacred scriptures, they will mislead future generations. Nine, the fourfold Sangha (Sìzhòng, monks, nuns, laymen, laywomen) cannot receive the true Dharma, instead turning to shallow doctrines. Ten, this not only fails to glorify the Three Jewels (Sānbǎo, Buddha, Dharma, Sangha), but also destroys the Buddha's Dharma. However, later generations invariably emulate the three teachers (Sān shī, preceptor, Acharya, Vinaya master), regarding them as good mentors. Since the teachers are corrupt and without the true path, how can the disciples rectify themselves? Therefore, the sutra says: 'The three teachers destroy the Buddha's Dharma.' The verse says: 'The great teacher is about to enter Nirvana, the compassionate father left instructions, one should rely on the Four Foundations of Mindfulness for practice, and proceed by relying on the Pratimoksha precepts.' This verse clearly explains that the compassionate father Shakya (Shìjiā) commanded the fourfold Sangha to practice according to the Four Foundations of Mindfulness and abide by the Pratimoksha precepts. Therefore, the Shastra (Shì lùn) clarifies that when the Tathagata (Rúlái, title of the Buddha) was approaching Nirvana, Ananda (Ānán, one of the Buddha's ten great disciples) asked the Buddha: 'After the Tathagata's passing, what path should the Bhikshus (Bǐqiū, ordained monks) follow, and what should they abide by?' The Buddha replied: 'Let them practice according to the Four Foundations of Mindfulness and abide by the Pratimoksha precepts.' Question: The Dharma doors for Buddhas to enter the path are countless, why only let them rely on the Four Foundations of Mindfulness and the Pratimoksha precepts? Answer: Although these two dharmas are brief, their principles encompass all Dharma doors, covering everything, so they are particularly encouraged. Now, what are the aspects of these two practices that contain multiple meanings? The Four Foundations of Mindfulness take wisdom as their goal, and the Pratimoksha precepts are the feet. The sutra says: 'With both eyes and feet, one can reach the cool pond.' Also, the wisdom of mindfulness is understanding, and the precepts of the Pratimoksha are action. Also, mindfulness is the adornment of wisdom, and the precepts of the Pratimoksha are the adornment of merit. Also, mindfulness is the Prajna (Bōrě, wisdom) Paramita, and action is the five Paramitas (Wǔ dù, generosity, morality, patience, diligence, concentration). Also, mindfulness is the standard of contemplation, and action is the standard of supportive accomplishment. Because of these two standards, the standard of true nature can be revealed. Also, wisdom is perfect and pure Nirvana (Nièpán, extinction), and action is expedient and pure Nirvana. Because of these two Nirvanas, the self-nature pure Nirvana can be revealed. Also, wisdom is the direct cause, and action is the contributing cause. Because of these two causes, the true cause can be revealed. Also, wisdom is the virtue of Prajna, and action is the virtue of liberation. Because of these two virtues, the Dharmakaya can be revealed, accomplishing the three virtues (Sān dé, Dharmakaya virtue, Prajna virtue, liberation virtue). Also, mindfulness is contemplative Prajna, and action is expedient Prajna. Because of these two Prajnas

若能顯實相般若。又念處是圓凈解脫。行是方便解脫。由是二解脫能顯性凈解脫。是則念處之慧木叉之戒。略具十義故偏勸耳。但凡夫謂身為凈言受是樂。執心是常計法為我。由斯四倒而起貪愛。貪愛無明而有諸行乃至老死。苦集浩然。八萬四千煩惱火燒於五陰舍宅。故法華云。四面俱時欻然火起。即譬四倒也。若小乘觀人即觀身不凈破于凈倒。觀受是苦破於樂倒。觀心無常破于常倒。觀法無我破於我倒是則由前迷心顛倒。謂身是常樂我凈故。起貪愛諸煩惱。今既觀知身是不凈乃至苦無我。則不起貪愛無明行識乃至老死滅。是則生死河傾涅槃河滿。即是競共推排爭出火宅到無畏處為是因緣勸為小行之人。令依念處修道耳。次明大乘念處者。經云。煩惱即菩提。生死即涅槃。然菩提涅槃之道寂寥無相。非凈非穢非苦非樂。非常非無常非我非無我等也。而今既言生死之身。即是菩提涅槃之身。即是真如法界實相之體。故經云不壞於身而隨一相。又云。觀身實相觀佛亦然。一切眾生即涅槃相。不復更滅。斯則非枯非榮。在雙樹之聞。恬惔寂於二死苦矣。但眾生抱慧而常夜遊。寧識身中佛之知見。醉無明酒豈覺衣中之寶。故勸令依修大乘念處。觀身非凈非穢。觀受非苦非樂。觀心非常非無常。觀法非我非無我。是則非枯非榮歸

【現代漢語翻譯】現代漢語譯本：若能彰顯實相般若（prajna，智慧）。而且念處（smrti-upasthana，四念住）是圓滿清凈的解脫，行（karma，行為）是方便解脫。由於這兩種解脫能夠彰顯自性清凈的解脫。因此，念處的智慧和木叉（moksa，解脫）的戒律，略微具備十種意義，所以特別勸勉。只是凡夫認為身體是清凈的，言語感受是快樂的，執著心是常恒的，計較法為自我。由於這四種顛倒而生起貪愛。因為貪愛和無明（avidya，無知）而有諸行，乃至老死。苦集（duhkha-samudaya，苦的生起）浩大顯現。八萬四千種煩惱之火焚燒著五陰（panca-skandha，色、受、想、行、識五蘊）的舍宅。所以《法華經》說：『四面同時忽然火起』，就是比喻四種顛倒。如果小乘觀人，就是觀察身體不凈，破除清凈的顛倒；觀察感受是苦，破除快樂的顛倒；觀察心是無常，破除常恒的顛倒；觀察法是無我，破除自我的顛倒。這樣就是由於先前迷惑於心的顛倒，認為身體是常、樂、我、凈，所以生起貪愛和各種煩惱。現在既然觀察知道身體是不凈，乃至是苦、無我，那麼就不生起貪愛、無明、行、識，乃至老死就滅除了。這樣就是生死之河流傾覆，涅槃（nirvana，寂滅）之河流充滿。這就是競相推擠爭著出離火宅，到達無畏之處，因為這個因緣勸勉那些修小乘行的人，讓他們依靠念處修道。接下來闡明大乘念處，經中說：『煩惱即是菩提（bodhi，覺悟），生死即是涅槃。』然而菩提涅槃的道路寂靜空曠沒有形相，非凈非穢，非苦非樂，非常非無常，非我非無我等等。而現在既然說生死之身，就是菩提涅槃之身，就是真如法界實相之體。所以經中說『不壞於身而隨一相』，又說『觀身實相，觀佛亦然。一切眾生即涅槃相，不再更滅。』這就是非枯非榮，在雙樹（sala trees，娑羅雙樹）下聽聞佛法，恬淡寂靜地脫離二死之苦了。只是眾生懷抱智慧卻常常在黑夜裡遊蕩，哪裡認識到自身中佛的知見？沉醉於無明之酒，哪裡覺察到衣服中的寶珠？所以勸勉他們依靠修習大乘念處，觀察身體非凈非穢，觀察感受非苦非樂，觀察心非常非無常，觀察法非我非無我。這樣就是非枯非榮歸於寂滅。

【English Translation】 English version: If one can reveal the prajna (wisdom) of true reality. Moreover, the smrti-upasthana (four foundations of mindfulness) are complete and pure liberation, and karma (action) is expedient liberation. Because these two liberations can reveal the self-nature pure liberation. Therefore, the wisdom of smrti-upasthana and the precepts of moksa (liberation) slightly possess ten meanings, so they are especially encouraged. However, ordinary people think that the body is pure, speech and feelings are pleasant, they cling to the mind as permanent, and they consider the dharma as self. Because of these four inversions, greed and love arise. Because of greed, love, and avidya (ignorance), there are actions, and even old age and death. The duhkha-samudaya (arising of suffering) is vast and manifest. Eighty-four thousand fires of affliction burn the houses of the panca-skandha (five aggregates: form, feeling, perception, mental formations, and consciousness). Therefore, the Lotus Sutra says: 'Suddenly, fire arises on all four sides,' which is a metaphor for the four inversions. If the Hinayana observes people, it observes the impurity of the body, breaking the inversion of purity; observes that feelings are suffering, breaking the inversion of pleasure; observes that the mind is impermanent, breaking the inversion of permanence; observes that the dharma is non-self, breaking the inversion of self. Thus, it is because of the previous delusion of the mind's inversions that the body is considered permanent, pleasurable, self, and pure, so greed, love, and various afflictions arise. Now that it is observed and known that the body is impure, and even suffering and non-self, then greed, love, ignorance, actions, consciousness, and even old age and death will not arise and will be extinguished. Thus, the river of birth and death is overturned, and the river of nirvana (extinction) is filled. This is competing to push and shove to escape the burning house and reach a place of fearlessness, and because of this cause and condition, those who practice the small vehicle are encouraged to rely on the smrti-upasthana to cultivate the path. Next, explaining the Mahayana smrti-upasthana, the sutra says: 'Affliction is bodhi (enlightenment), and birth and death is nirvana.' However, the path of bodhi and nirvana is quiet and empty, without form, neither pure nor impure, neither suffering nor pleasure, neither permanent nor impermanent, neither self nor non-self, etc. Now that it is said that the body of birth and death is the body of bodhi and nirvana, it is the substance of true suchness, the dharma realm, and true reality. Therefore, the sutra says, 'Without destroying the body, follow one form,' and also says, 'Observing the true form of the body is also observing the Buddha. All sentient beings are the form of nirvana, and will not be extinguished again.' This is neither withered nor flourishing, hearing the Dharma under the sala trees (娑羅雙樹), peacefully and quietly escaping the suffering of the two deaths. However, sentient beings embrace wisdom but often wander in the dark night. How can they recognize the Buddha's knowledge and vision within themselves? Drunk on the wine of ignorance, how can they perceive the jewel in their clothes? Therefore, they are encouraged to rely on the practice of the Mahayana smrti-upasthana, observing the body as neither pure nor impure, observing feelings as neither suffering nor pleasure, observing the mind as neither permanent nor impermanent, observing the dharma as neither self nor non-self. Thus, neither withered nor flourishing returns to stillness.

于大寂涅槃。住于如來三德涅槃秘密之藏。經云。安置諸子秘密藏中。我亦不久安住是中。為是因緣。令依四念處修道耳。勸依木叉戒者。持小乘戒則有十利功德。何者。一者云攝僧。僧者。此云眾。眾以和為義。然雖殊方異國。若同在佛法出家具戒。財法悉共攝令不乖。則事和也。無作戒資發定慧。契于無漏同歸一極。即理和也二者極好攝同稟凈戒。各護三業則無相惱觸。即極好攝也。三者僧安樂住。以戒各護身口無相惱亂。故僧得安樂住也。四者折伏高心以戒凈故。能得禪定。觀解心生能伏煩惱高心也。五者有慚愧得安樂住。由有凈戒能發定慧內懷慚愧是得安樂住也。六者未信得凈信即是內凡得假名定慧遣外凡不信也。七者已信增長信進修實法空。得暖頂忍等三法。信解轉深也。八者遮今世惱漏此則世第一法折伏道滿也。九者斷後世惡。從苦忍初心訖羅漢金剛心。以還真斷惑故也。十者梵行久住。梵之言凈亦云涅槃。此是羅漢極果所作已辦也。斯是持小乘戒得此十利故。勸依木叉住也。次明持大乘戒者。即是智所贊戒。自在戒。具足戒諸波羅密戒也。持此者亦有十利。名同前而義大別。何者。一攝僧即是一體三寶之僧。三智與三諦理和融。即是僧義。智照于境無境不明。即智攝於境境發於智。無智不發。即境攝於

【現代漢語翻譯】于大寂涅槃（maha-parinirvana，大滅度）。安住于如來三德涅槃秘密之藏。經中說：『安置諸子于秘密藏中，我亦不久安住其中。』正是因為這個因緣，才勸導依四念處（cattāro satipaṭṭhānā，四種禪修方法）修道。勸導依木叉戒（prātimokṣa，別解脫戒）者，持小乘戒（hīnayāna-śīla，聲聞戒）則有十種利益功德。哪十種呢？一者，稱為攝僧。僧，此指大眾。大眾以和合為義。即使來自不同的地方和國家，如果都在佛法中出家受具足戒，財物和法義都共同攝受，不相違背，這就是事和。通過無作戒（asaṃvara-śīla，防止惡行的戒律）資助引發定慧，契合于無漏（anāsava，沒有煩惱）而同歸於一個終極目標，這就是理和。二者，極好地攝受共同稟受清凈戒律的人，各自守護身口意三業，就不會互相惱害觸犯，這就是極好攝受。三者，僧眾安樂居住。因為通過戒律各自守護身口，沒有互相惱亂，所以僧眾能夠安樂居住。四者，折伏高慢之心。因為戒律清凈的緣故，能夠得到禪定，觀照理解的心生起，能夠降伏煩惱高慢之心。五者，有慚愧心而得安樂居住。由於有清凈的戒律，能夠引發定慧，內心懷有慚愧，這就是得到安樂居住。六者，未信者能夠得到清凈的信心，這就是內凡，得到假名定慧，遣除外凡的不信。七者，已信者增長信心，精進修習實法空性，得到暖位、頂位、忍位等三種修行階段，信解更加深入。八者，遮止今世的煩惱過失，這就是世第一法，折伏道業圓滿。九者，斷除後世的惡報。從苦忍的初心直到阿羅漢（arhat，應供）的金剛心，以還滅真實斷除迷惑的緣故。十者，梵行（brahmacarya，清凈行）長久住世。梵，意思是清凈，也指涅槃。這是阿羅漢的極果，所作已辦。這就是持小乘戒得到的這十種利益，所以勸導依靠木叉戒安住。其次說明持大乘戒（mahāyāna-śīla，菩薩戒）者，就是智者所讚歎的戒律，自在戒，具足戒，諸波羅蜜戒（pāramitā-śīla，到彼岸戒）。持此戒者也有十種利益，名稱相同，但意義大不相同。哪十種呢？一者，攝僧，就是一體三寶之僧。三智（tri-jñāna，三種智慧）與三諦（tri-satya，三種真理）的理性和諧融合，這就是僧的意義。智慧照耀于境界，沒有境界不被照亮，這就是智慧攝受于境界，境界啓發于智慧，沒有智慧不被啓發，這就是境界攝受于智慧。

【English Translation】 Entering the Great Stillness of Nirvana (maha-parinirvana, the Great Decease). Abiding in the secret treasury of the Tathagata's (如來) three virtues of Nirvana. The sutra says: 'Placing all children in the secret treasury, I too shall soon abide therein.' It is precisely because of this cause and condition that one is encouraged to cultivate the path relying on the Four Foundations of Mindfulness (cattāro satipaṭṭhānā, the four methods of meditation). Those who are encouraged to rely on the Pratimoksha (prātimokṣa, the monastic code) receive ten meritorious benefits from upholding the Hinayana precepts (hīnayāna-śīla, the precepts of the Hearers). What are these ten? First, it is called Sangha-gathering. Sangha, here refers to the assembly. The assembly takes harmony as its meaning. Even if from different places and countries, if all have left home and received the full precepts within the Buddha-dharma, wealth and Dharma are mutually received, without contradiction, this is harmony in affairs. The non-active precepts (asaṃvara-śīla, precepts that prevent evil deeds) support the development of samadhi and wisdom, accord with the unconditioned (anāsava, without defilements) and return to one ultimate goal, this is harmony in principle. Second, to excellently gather those who commonly receive pure precepts, each guarding their three karmas of body, speech, and mind, there will be no mutual annoyance or offense, this is excellent gathering. Third, the Sangha dwells in peace. Because each guards their body and speech through the precepts, without mutual disturbance, the Sangha is able to dwell in peace. Fourth, to subdue the mind of arrogance. Because of the purity of the precepts, one is able to attain samadhi, the mind of contemplation and understanding arises, able to subdue the afflictions and the mind of arrogance. Fifth, to have shame and remorse and dwell in peace. Due to having pure precepts, one is able to develop samadhi and wisdom, inwardly cherishing shame and remorse, this is attaining peaceful dwelling. Sixth, those who have not believed are able to attain pure faith, this is the inner ordinary person, attaining provisional samadhi and wisdom, dispelling the non-belief of the outer ordinary person. Seventh, those who have already believed increase their faith, diligently cultivating the real Dharma of emptiness, attaining the three stages of practice such as warmth, peak, and forbearance, faith and understanding deepen further. Eighth, to prevent the troubles and outflows of this life, this is the foremost Dharma in the world, subduing the path to perfection. Ninth, to cut off evil retributions in future lives. From the initial mind of suffering-endurance up to the diamond mind of the Arhat (arhat, worthy of offerings), it is because of truly cutting off delusion by returning to the origin. Tenth, pure conduct (brahmacarya, pure conduct) dwells long in the world. 'Brahma' means purity, and also refers to Nirvana. This is the ultimate fruit of the Arhat, what needs to be done has been done. These are the ten benefits obtained from upholding the Hinayana precepts, therefore one is encouraged to rely on the Pratimoksha and abide. Next, explaining those who uphold the Mahayana precepts (mahāyāna-śīla, Bodhisattva precepts), these are the precepts praised by the wise, the precepts of freedom, the complete precepts, the Paramita precepts (pāramitā-śīla, precepts of reaching the other shore). Those who uphold these precepts also have ten benefits, the names are the same, but the meanings are vastly different. What are these ten? First, Sangha-gathering, this is the Sangha of the unified Three Jewels. The three wisdoms (tri-jñāna, three kinds of wisdom) and the rationality of the three truths (tri-satya, three kinds of truth) harmoniously merge, this is the meaning of Sangha. Wisdom illuminates the realm, there is no realm that is not illuminated, this is wisdom gathering the realm, the realm inspires wisdom, there is no wisdom that is not inspired, this is the realm gathering wisdom.

智。境智相攝和融。故名攝僧也。二極好攝者。智照于境攝境無不中。境發於智攝智無不圓。故名極好攝也。三僧安樂住者。三觀之智棲三諦之境。境智相稱和融。故名安樂住也。四折伏高心人者。得大乘戒。能折伏三諦下惑之高心也。五者有慚愧得安樂住者慚天即是慚第一義天。愧人即是愧方便道中之人。故名慚愧得安樂住也。六者未信得凈信者。未信諦理者。令皆得明信也。七者已信增長信者。增進中道信也。八遮今世漏者。即大乘伏道滿也。九斷後世惡者。即斷五住惑訖金剛心。十梵行久住者。即是妙覺大涅槃始名極凈。即梵行久住也。是則持凈戒者。得大乘十利之益故。勸令依木叉住。偈云。我等非佛子不念此遺囑。乘緩內無道戒緩墮三途。此偈去有四行半。正明上法律等三師及四眾。不順佛教不依念處。修道不依木叉。戒住之過倒令佛法滅壞三寶頹毀也。涅槃經云。于戒緩者不名為緩。于乘緩者乃名為緩。然大乘戒即是乘戒急即是乘急也。何以故。此戒能動能出故。中道大乘此乘即是戒。何以故。此乘即能防非止惡故。乘急即戒急也。今但取三歸五戒十戒等戒。不動不出為戒取。能動能出念處之觀為乘。共為四句。然戒急得天人身。戒緩得四趣身。乘急能得道。乘緩不得道。初一句者乘急戒緩。乘急故得道

【現代漢語翻譯】現代漢語譯本一、境智相攝和融，因此名為『攝僧』（指能統攝僧眾）。二、極好地統攝，是說智慧照亮真理，統攝真理沒有不恰當的；真理啓發智慧，統攝智慧沒有不圓滿的，因此名為『極好攝』。三、僧眾安樂地安住，是說以三觀的智慧安住在三諦的真理中，真理與智慧相互協調融合，因此名為『安樂住』。四、折伏高慢心的人，是說得到大乘戒律，能折伏對三諦下乘迷惑的高慢心。五、有慚愧心而能安樂地安住，慚愧於天，就是慚愧於第一義諦之天；愧對人，就是愧對方便道中的人，因此名為『慚愧得安樂住』。六、未信者得清凈的信心，對於沒有相信真理的人，使他們都能明白地信受。七、已信者增長信心，增進對中道真理的信心。八、遮止今世的煩惱，就是大乘伏道的修習圓滿。九、斷除後世的惡報，就是斷除五住地的煩惱，直至金剛心。十、梵行長久住世，就是妙覺大涅槃開始顯現極凈的境界，也就是梵行長久住世。因此，持守清凈戒律的人，能得到大乘的十種利益，所以勸導人們依止波羅提木叉（根本戒）而住。偈語說：『我們不是佛子，不憶念佛的遺囑，修乘懈怠內心沒有道，持戒懈怠墮落三惡道。』這首偈語有四行半，正是說明上首法律等三師以及四眾弟子，不順從佛教，不依止念處（四念處觀），修道不依止波羅提木叉戒律，這種戒律上的懈怠會導致佛法滅壞，三寶衰頹。涅槃經說：『對於戒律懈怠，不能稱為懈怠；對於大乘懈怠，才稱為懈怠。』然而大乘戒律就是乘戒，緊急就是乘緊急。為什麼呢？因為這種戒律能動能出。中道大乘，此乘即是戒。為什麼呢？因為此乘能防止過失，止息惡行。乘緊急就是戒緊急。現在只取三歸、五戒、十戒等戒律，不動不出為戒律，能動能出的念處之觀為乘。共為四句。然而戒律緊急能得到天人身，戒律懈怠能得到四惡趣身，乘緊急能得道，乘懈怠不能得道。第一句是乘緊急而戒律懈怠，乘緊急所以能得道。

【English Translation】 English version 1. The realm of wisdom and wisdom itself embrace and harmonize. Therefore, it is called 'Gathering the Sangha' (referring to the ability to unite the monastic community). 2. To gather extremely well means that wisdom illuminates the realm of truth, and gathering the realm is never inappropriate; the realm inspires wisdom, and gathering wisdom is never incomplete. Therefore, it is called 'Extremely Good Gathering'. 3. The Sangha dwells in peace and joy, meaning that the wisdom of the Three Contemplations abides in the realm of the Three Truths. The realm and wisdom correspond and harmonize, hence the name 'Dwelling in Peace and Joy'. 4. Subduing the arrogant, refers to obtaining the Mahayana precepts and being able to subdue the arrogance arising from delusion about the lower vehicle of the Three Truths. 5. Having shame and remorse and dwelling in peace and joy means being ashamed before Heaven, which is being ashamed before the Heaven of the First Principle; being ashamed before people is being ashamed before those in the expedient path. Therefore, it is called 'Having Shame and Remorse and Dwelling in Peace and Joy'. 6. Those who have not believed attain pure faith, meaning that those who have not believed in the truth are enabled to clearly believe. 7. Those who have already believed increase their faith, advancing their faith in the Middle Way truth. 8. Preventing defilements in this life means the complete practice of the Mahayana path of subduing. 9. Cutting off evil consequences in future lives means cutting off the delusions of the Five Dwellings, up to the Vajra Mind. 10. Pure conduct enduring long, is the wonderful enlightenment of Great Nirvana, initially manifesting the extremely pure state, which is pure conduct enduring long. Therefore, those who uphold pure precepts can obtain the ten benefits of the Mahayana, so they are encouraged to abide by the Pratimoksha (fundamental precepts). The verse says: 'We are not children of the Buddha, not mindful of the Buddha's last words; cultivating the vehicle with laxity, the mind has no path; holding precepts with laxity, falling into the three evil realms.' This verse, with four and a half lines, clearly explains that the chief of the law and the three teachers, as well as the fourfold assembly, do not follow the Buddha's teachings, do not rely on the Four Foundations of Mindfulness (Four Contemplations), and cultivating the path without relying on the Pratimoksha precepts. This laxity in precepts leads to the destruction of the Buddha's Dharma and the decline of the Three Jewels. The Nirvana Sutra says: 'Being lax in precepts cannot be called laxity; being lax in the Mahayana is called laxity.' However, the Mahayana precepts are the vehicle precepts, and urgency is the vehicle's urgency. Why? Because these precepts can move and emerge. The Middle Way Mahayana, this vehicle is the precepts. Why? Because this vehicle can prevent faults and stop evil actions. The vehicle's urgency is the precepts' urgency. Now, we only take the Three Refuges, Five Precepts, Ten Precepts, etc., as precepts that do not move or emerge, and the contemplation of the Four Foundations of Mindfulness that can move and emerge as the vehicle. Together, there are four sentences. However, urgency in precepts can attain the bodies of gods and humans, laxity in precepts can attain the bodies of the four evil realms, urgency in the vehicle can attain the path, and laxity in the vehicle cannot attain the path. The first sentence is urgency in the vehicle but laxity in precepts; urgency in the vehicle can attain the path.

。戒緩故墮三塗。今經中明四趣身受道。即其義也。二戒急乘緩。戒急得人天身。乘緩不得道。今有人天身不得道。即其事也。三乘急戒急。今明有人天身得道即其事也。四乘緩戒緩今明三塗身而不得道。即其事也。今明上三師及四眾不依四念處。修道不依木叉而住。即是非佛子不念慈父囑。即是第四句乘戒俱緩。內則自縈毒苦。外則破毀三寶。令他無信。故論偈云。我等非佛子不念此遺囑。乘緩內無道。戒緩墮三途由不問觀心令他信漸薄等。問此去論何故並云不知。問觀心眾行皆不成。若能問觀心眾行皆成耶。答波若經云。波若能導五波羅密。乃至萬行能至佛果。若無波若導者。萬行皆邪倒今明能問觀心者。即是修波若。即是修四念處圓三觀也。以此觀導眾行皆正。不導則邪故。論從始至終皆云問觀心也。問四念處身是色法雲何亦是心邪。答經云。三界無別法唯是一心作。又云。心為工畫師能畫種種五陰。故皆是心為其本也。偈云。烏鴉不施食。豈報白鴉恩。非但田不良無平等種子。此一偈明不修念處之觀。即是無平等種子。不依木叉而住。即非良田也。何者夫觀大乘念處者。觀生死五陰之身。非枯非榮。即大寂涅槃。經云。色解脫涅槃。乃至識亦解脫涅槃。若修此念處觀。即是觀一切六道眾生。即是常樂我凈大涅

【現代漢語翻譯】現代漢語譯本：因為戒律鬆懈的緣故，會墮入三惡道（三塗指地獄、餓鬼、畜生）。現在經文中闡明四趣（四趣指地獄、餓鬼、畜生、人）之身所受的果報，就是這個道理。二、戒律嚴格而禪定鬆緩。戒律嚴格可以得到人天之身，禪定鬆緩則不能證得聖道。現在有人得到人天之身卻不能證得聖道，就是這種情況。三、禪定嚴格而戒律嚴格。現在闡明有人得到人天之身並且證得聖道，就是這種情況。四、禪定鬆緩且戒律鬆緩，現在闡明墮入三惡道之身而不能證得聖道，就是這種情況。現在闡明上三師（指授戒和尚、羯磨阿阇黎、教授阿阇黎）以及四眾弟子（比丘、比丘尼、優婆塞、優婆夷）不依四念處（四念處指身念處、受念處、心念處、法念處）修道，不依木叉（木叉指戒律）而住，就是非佛弟子，不念慈父（指佛陀）的囑託，這就是第四句所說的禪定和戒律都鬆緩。內在則被毒苦纏繞，外在則破毀三寶（佛、法、僧），使他人失去信心。所以論中的偈頌說：『我們不是佛弟子，不念佛陀的遺囑。禪定鬆緩內心沒有道，戒律鬆緩墮入三惡道，因為不請教觀心，使他人信心逐漸減弱等等。』問：此處的『去論』為什麼都說『不知』？問：觀心，一切修行都不能成就嗎？如果能請教觀心，一切修行都能成就嗎？答：《般若經》說：『般若（般若指智慧）能夠引導五波羅蜜（五波羅蜜指佈施、持戒、忍辱、精進、禪定），乃至萬行，能夠到達佛果。』如果沒有般若的引導，萬行都是邪倒的。現在闡明能夠請教觀心的人，就是修習般若，就是修習四念處，圓滿三觀（三觀指空觀、假觀、中觀）。用這種觀照來引導一切修行都是正的，不引導就是邪的。所以論從始至終都說請教觀心。問：四念處中，身是色法，為什麼也是心呢？答：經中說：『三界沒有別的法，唯獨是心所造作。』又說：『心是工畫師，能夠畫出種種五陰（五陰指色、受、想、行、識）。』所以一切都是以心為根本。偈頌說：『烏鴉不施食，怎麼能報答白鴉的恩情？不僅僅是田地不好，是沒有平等的種子。』這一偈闡明不修習念處之觀，就是沒有平等的種子，不依木叉而住，就不是良田。什麼是觀大乘念處呢？觀生死五陰之身，非枯非榮，就是大寂涅槃。經中說：『色解脫就是涅槃，乃至識解脫也是涅槃。』如果修習這種念處觀，就是觀一切六道眾生，就是常樂我凈的大涅槃。

【English Translation】 English version: Because of lax precepts, one falls into the three evil realms (three evil realms refer to hell, hungry ghosts, and animals). Now, the sutra clarifies the retribution received by the bodies in the four realms (four realms refer to hell, hungry ghosts, animals, and humans), which is this principle. Second, strict precepts but lax meditation. Strict precepts can lead to human and heavenly bodies, but lax meditation cannot attain enlightenment. Now, some people attain human and heavenly bodies but cannot attain enlightenment, which is this situation. Third, strict meditation and strict precepts. Now, it clarifies that some people attain human and heavenly bodies and also attain enlightenment, which is this situation. Fourth, lax meditation and lax precepts, now it clarifies that falling into the three evil realms without attaining enlightenment is this situation. Now, it clarifies that the three masters (referring to the Preceptor, the Karma Acarya, and the Teaching Acarya) and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) do not rely on the Four Foundations of Mindfulness (Four Foundations of Mindfulness refer to mindfulness of body, feeling, mind, and dharma) to cultivate the path, and do not abide by the Pratimoksha (Pratimoksha refers to the precepts), which means they are not disciples of the Buddha, and do not remember the instructions of the compassionate father (referring to the Buddha), which is what the fourth sentence says about both meditation and precepts being lax. Internally, they are entangled by poisonous suffering, and externally, they destroy the Three Jewels (Buddha, Dharma, Sangha), causing others to lose faith. Therefore, the verse in the treatise says: 'We are not disciples of the Buddha, we do not remember the Buddha's instructions. Lax meditation means no path within, lax precepts mean falling into the three evil realms, because we do not ask about contemplating the mind, causing others' faith to gradually weaken, etc.' Question: Why does 'going to the treatise' always say 'do not know'? Question: Contemplating the mind, can all practices not be accomplished? If one can ask about contemplating the mind, can all practices be accomplished? Answer: The Prajna Sutra says: 'Prajna (Prajna refers to wisdom) can guide the five paramitas (five paramitas refer to generosity, morality, patience, diligence, and meditation), and even ten thousand practices, can reach Buddhahood.' Without the guidance of prajna, all practices are perverse and inverted. Now, it clarifies that those who can ask about contemplating the mind are cultivating prajna, which is cultivating the Four Foundations of Mindfulness, perfecting the Three Contemplations (Three Contemplations refer to emptiness, provisional existence, and the middle way). Using this contemplation to guide all practices is correct, without guidance it is perverse. Therefore, the treatise from beginning to end says to ask about contemplating the mind. Question: In the Four Foundations of Mindfulness, the body is a form, why is it also the mind? Answer: The sutra says: 'The three realms have no other dharma, only the mind creates them.' It also says: 'The mind is the artisan, able to paint all kinds of five skandhas (five skandhas refer to form, feeling, perception, volition, and consciousness).' Therefore, everything is rooted in the mind. The verse says: 'If the crow does not give food, how can it repay the kindness of the white crow? It is not only that the field is not good, but there are no seeds of equality.' This verse clarifies that not cultivating the contemplation of the Four Foundations of Mindfulness means there are no seeds of equality, and not abiding by the Pratimoksha means it is not a good field. What is contemplating the Mahayana Four Foundations of Mindfulness? Contemplating the body of the five skandhas of birth and death, neither withered nor flourishing, is the Great Tranquil Nirvana. The sutra says: 'The liberation of form is Nirvana, and even the liberation of consciousness is Nirvana.' If one cultivates this contemplation of the Four Foundations of Mindfulness, it is contemplating all sentient beings in the six realms, which is the Great Nirvana of permanence, bliss, self, and purity.

槃。具足佛之知見。如常不輕圓信成就經云。施城中最下乞人。與難勝如來等。是則豈分別是田非田可施不可施耶。故念處之觀即是平等種子。若不修則見生死涅槃有異。凡聖有殊。聖是敬田則崇仰而施。凡是悲田則賤而不捨。故無平等種子。今取王為譬者。喻無平等種子也。何者。昔有國王遊戲頓乏近臥草中。蛇欲螫之。時有白鴉啄王令寤。王既覺已還宮。仍敕諸臣令覓白鴉。欲報其恩。諸臣答之。若專覓白鴉無由可得。王但普施烏鴉。即是報白鴉恩也。借白鴉以喻聖人。烏鴉以譬凡人。王喻眾生。不修念處平等種子之人也。故簡悲敬兩田。然凡夫內無平等種子。圓觀之道居懷外。則不能為佛。宣化大乘平等說法。豈報佛恩。又破如來禁戒則無良田故。事如偈說也。偈云。法雨若不降。法種必燋枯。此半行明四眾無戒慧之機。聖則不應。何者。涅槃經云。純陀自云。我今身有良田無諸荒穢。唯希如來甘露法雨。雨我身田令生法芽。而今四眾不依念處修道則無慧種。不依木叉而住則無良田。既無種則眾生無感聖之機。豈能招聖法雨之應。眾生佛性之芽何得不枯也偈云各無來世糧失三利致苦。大法將欲頹。哀哉見此事。此一偈明內無善機外無聖應法種之芽。又枯是則失現未之涅槃三利之樂。非但失三利之樂。乃更招三途

【現代漢語翻譯】現代漢語譯本槃（涅槃）。具足佛之知見。如《常不輕圓信成就經》所說：『施捨給城中最貧困的乞丐，與供養難勝如來（佛名）的功德相等。』既然如此，難道可以分別哪些是良田，哪些不是良田，哪些可以施捨，哪些不可以施捨嗎？所以，修習念處之觀，就是平等之種子。如果不修習，就會認為生死與涅槃有所不同，凡夫與聖人有所差別。對於聖人這樣的敬田，就崇敬供養；對於凡夫這樣的悲田，就輕賤而不願佈施。這樣就沒有平等的種子。現在用國王來作比喻，就是比喻沒有平等種子。為什麼呢？從前有個國王遊玩時感到疲倦，就近躺在草地上休息。一條蛇想要咬他，這時有一隻白色的烏鴉啄醒了國王。國王醒來后回到宮中，就命令臣子們尋找白色的烏鴉，想要報答它的恩情。臣子們回答說：『如果專門尋找白色的烏鴉，是無法找到的。大王不如普遍施捨給所有的烏鴉，就等於是報答了白烏鴉的恩情。』這裡用白烏鴉比喻聖人，用烏鴉比喻凡人，國王比喻眾生，也就是那些不修習念處平等種子的人。所以他們會分別悲田和敬田。然而凡夫內心沒有平等的種子，圓融的觀照之道不在心中，外在就不能成為佛，宣揚大乘平等的佛法，又怎麼能報答佛的恩情呢？又違犯如來所制定的戒律，就沒有良田。這件事就像偈頌所說的那樣。偈頌說：『法雨若不降，法種必燋枯。』這半句說明四眾弟子沒有戒和慧的根基，聖人就不應化度。為什麼呢？《涅槃經》中，純陀（人名）自己說：『我現在身有良田，沒有各種荒蕪，只希望如來的甘露法雨，滋潤我的身田，使之生長出佛法的幼芽。』而現在四眾弟子不依念處修道，就沒有智慧的種子；不依木叉（戒律）而住，就沒有良田。既然沒有種子，那麼眾生就沒有感應聖人的機緣，又怎麼能招感聖法的法雨呢？眾生佛性的幼芽又怎麼能不枯萎呢？偈頌說：『各無來世糧，失三利致苦。大法將欲頹，哀哉見此事。』這一偈說明內心沒有善的根機，外在沒有聖人的應化，佛法種子的幼芽就會枯萎，這樣就會失去現世、來世和涅槃的三種利益之樂。非但失去三種利益之樂，還會招致三途（地獄、餓鬼、畜生）的苦果。

【English Translation】 English version Nirvana (Parinirvana). Fully possessing the knowledge and vision of the Buddha. As stated in the 'Constant Non-Abuse Perfect Faith Accomplishment Sutra': 'Giving alms to the lowest beggar in the city is equal to offering to the Difficult-to-Conquer Tathagata (name of a Buddha).' If this is the case, how can one distinguish between fields that are good and not good, those that can be given to and those that cannot? Therefore, the contemplation of the Four Foundations of Mindfulness is the seed of equality. If one does not cultivate it, one will see differences between Samsara and Nirvana, between ordinary beings and sages. Towards the field of reverence, such as sages, one will respectfully make offerings; towards the field of compassion, such as ordinary beings, one will despise and be unwilling to give. Thus, there is no seed of equality. Now, using the king as a metaphor is like illustrating the absence of the seed of equality. Why? Once, a king, while playing, became tired and lay down to rest in the grass nearby. A snake wanted to bite him, but a white crow pecked at the king to wake him up. After the king awoke, he returned to the palace and ordered his ministers to find the white crow, wanting to repay its kindness. The ministers replied, 'If we specifically search for the white crow, it will be impossible to find. Your Majesty should simply give alms to all crows, which would be the same as repaying the white crow's kindness.' Here, the white crow is used as a metaphor for sages, the crow for ordinary beings, and the king for sentient beings, those who do not cultivate the seed of equality through the Four Foundations of Mindfulness. Therefore, they distinguish between fields of compassion and reverence. However, ordinary beings do not have the seed of equality within, and the path of perfect contemplation is not in their hearts, so outwardly they cannot become Buddhas, and how can they repay the Buddha's kindness by propagating the Great Vehicle's teachings of equality? Furthermore, violating the precepts established by the Tathagata means there is no good field. This matter is as the verse says. The verse says: 'If the rain of Dharma does not fall, the seeds of Dharma will surely wither.' This half-line explains that the fourfold assembly (monks, nuns, laymen, laywomen) lacks the foundation of precepts and wisdom, and the sage will not respond to transform them. Why? In the 'Nirvana Sutra', Cunda (name of a person) himself said: 'I now have a good field in my body, without any barrenness, and I only hope for the Tathagata's nectar-like rain of Dharma to nourish my bodily field, so that it may grow the sprouts of Dharma.' But now, if the fourfold assembly does not cultivate the path according to the Four Foundations of Mindfulness, they will not have the seeds of wisdom; if they do not abide by the Pratimoksha (precepts), they will not have a good field. Since there are no seeds, then sentient beings have no opportunity to be influenced by sages, and how can they attract the response of the rain of the sacred Dharma? How can the sprouts of the Buddha-nature of sentient beings not wither? The verse says: 'Each lacks provisions for the next life, losing the three benefits and leading to suffering. The Great Dharma is about to decline, alas, seeing this!' This verse explains that without good roots within and without the transformation of sages, the sprouts of the seeds of Dharma will wither, and thus one will lose the joy of the three benefits of the present life, the next life, and Nirvana. Not only will one lose the joy of the three benefits, but one will also incur the suffering of the three evil paths (hell, hungry ghosts, animals).

之苦。斯則法無人弘日就頹毀苦。哀哉耳。為是因緣故。須造觀心論半行結也偈云。平等真法界。無行無能到。若能問觀心能行亦能到此下五行半偈明信順佛之遺囑。則是佛之真子。翻前之迷為今解行也。言平等真法界無行無能到者。然中道真法界之理。寂絕無相。無為無人無法非境非智。豈有人之能行法之可到者也。然雖無行無到。若能研心圓修三觀念處即到究竟涅槃之彼岸也。偈云。即是四念處。能依木叉住。乘急內有道。戒急生人天。此是真佛子。不乖慈父囑。天龍皆慶喜。一切豈不欣。此兩偈明能問觀心者。無行而行無到而到者。即是能依四念處。能依木叉住。有念處即是乘急內有道。依木叉故即是戒急生人天也。是即有行有解。依教修習理是真佛子。不乖慈父囑。斯人必具自行化他之德。一切天龍幽顯必藉斯得度。所以欣歡也。偈云。能報白鴉恩普施烏鴉食。既有好良田。有平等種子。法雨應時降。法種皆增長。各有未來資。俱獲三利樂。此兩偈明有平等種子。復有好良田能施烏鴉食。能報白鴉恩也何者然佛聖人能覺悟眾生。不令為三毒諸煩惱蛇毒所傷。即是聖人于眾生有恩。如白鴉覺悟于王。不為毒蛇所害也。經云。依教修行名報佛恩。能助佛宣化亦名報于聖恩。而今行者依念處觀慧。依木叉而住。即是

【現代漢語翻譯】現代漢語譯本：之苦。這就會導致佛法無人弘揚，日漸衰敗，實在可悲啊。爲了這個緣故，需要造《觀心論》半行總結偈語說：『平等真法界，無行無能到。若能問觀心，能行亦能到。』下面五行半偈語說明信順佛的遺囑，就是佛的真兒子，將之前的迷惑轉變為現在的理解和行動。說『平等真法界，無行無能到』，是因為中道真法界的道理，寂靜空絕，沒有形象，無為，無人，無法，既不是境界也不是智慧，哪裡有人能夠修行到達的呢？然而，雖然沒有修行沒有到達，如果能夠研究心，圓滿修習三種觀念處，就能到達究竟涅槃的彼岸。偈語說：『即是四念處，能依木叉住。乘急內有道，戒急生人天。此是真佛子，不乖慈父囑。天龍皆慶喜，一切豈不欣。』這兩偈說明能夠詢問觀心的人，無行而行，無到而到，就是能夠依靠四念處，能夠依靠木叉而住。有念處就是乘急內有道，依靠木叉的緣故就是戒急生人天。這就是有行有解，依靠教導修習，道理上是真正的佛子，不違背慈父的囑託。這樣的人必定具備自行化他的德行，一切天龍幽冥都必定憑藉這個人而得到救度，所以欣喜歡悅。偈語說：『能報白鴉恩，普施烏鴉食。既有好良田，有平等種子。法雨應時降，法種皆增長。各有未來資，俱獲三利樂。』這兩偈說明有平等種子，又有好良田，能夠佈施烏鴉食物，能夠報答白鴉的恩情。為什麼這樣說呢？因為佛聖人能夠覺悟眾生，不讓眾生被三毒諸煩惱蛇毒所傷害，這就是聖人對於眾生有恩，如同白鴉覺悟國王，不被毒蛇所害一樣。經書上說：『依靠教導修行叫做報佛恩。』能夠幫助佛宣揚教化也叫做報答聖人的恩情。而現在修行人依靠念處觀慧，依靠木叉而住，就是

【English Translation】 English version: of suffering. This would lead to the Dharma not being promoted and gradually declining, which is truly lamentable. For this reason, it is necessary to create a half-line concluding verse for the 'Treatise on Contemplating the Mind,' which says: 'The equal and true Dharma realm, without practice, cannot be reached. If one can inquire about contemplating the mind, one can practice and also reach it.' The following five and a half lines of verse explain that believing and following the Buddha's instructions means being a true son of the Buddha, transforming past confusion into present understanding and action. Saying 'The equal and true Dharma realm, without practice, cannot be reached' is because the principle of the Middle Way's true Dharma realm is silent and extinct, without form, non-action, no person, no Dharma, neither a realm nor wisdom. How can anyone practice and reach it? However, although there is no practice and no reaching, if one can study the mind and perfectly cultivate the three contemplations, one can reach the other shore of ultimate Nirvana. The verse says: 'It is the Four Foundations of Mindfulness, one can rely on Moksha to dwell. Riding urgently, there is a path within. Precepts urgently lead to birth in the human and heavenly realms. This is a true son of the Buddha, not deviating from the compassionate father's instructions. Gods and dragons all rejoice, how can everything not be delighted?' These two verses explain that those who can inquire about contemplating the mind, practicing without practice, reaching without reaching, are those who can rely on the Four Foundations of Mindfulness and rely on Moksha to dwell. Having mindfulness is riding urgently, having a path within. Relying on Moksha is urgently taking precepts to be reborn in the human and heavenly realms. This is having practice and understanding, relying on teachings to cultivate, and in principle, being a true son of the Buddha, not deviating from the compassionate father's instructions. Such a person will surely possess the virtue of self-cultivation and helping others. All gods, dragons, and hidden beings will surely rely on this person to be saved, so they rejoice and are delighted. The verse says: 'Able to repay the kindness of the white crow, universally giving food to crows. Having good fertile fields, having equal seeds. The Dharma rain falls in due season, the Dharma seeds all grow. Each has future resources, all obtain the three benefits and joys.' These two verses explain that having equal seeds and good fertile fields, being able to give food to crows, and being able to repay the kindness of the white crow. Why is this so? Because the Buddha, as a sage, can awaken sentient beings, not allowing them to be harmed by the three poisons and the venom of afflictions. This is the sage being kind to sentient beings, just as the white crow awakened the king, preventing him from being harmed by the poisonous snake. The scriptures say: 'Relying on teachings to cultivate is called repaying the Buddha's kindness.' Being able to help the Buddha propagate the teachings is also called repaying the kindness of the sage. And now, practitioners rely on the wisdom of mindfulness, relying on Moksha to dwell, which is

依教修行名報佛恩。復能以己之行化導一切眾生。即是普施烏鴉之食。能報白鴉之恩也。又有戒良田有慧種子。有行有解之機。必招聖應。應則必獲利也為是因緣故。須造觀心論半行結也。偈云。諸來求法者。欲聞無上道。不知問觀心。聞慧終不成。此下有三偈。明欲求三慧。不知問觀心聞思修不成。何者。然圓修三觀念處實相之慧者。即知文字性離無形無相。即是解脫。經云。無離文字說解脫也。然以文字雖有不實故。文字即是解脫。雖空而不虛。故亦可宣也。有無常中故。文字非宣非解脫。斯即文字之境。能圓生三智之觀慧。以此妙慧統其神耳者。所聞音教皆成聞慧也。偈云。諸來求法者。欲思無上道。不知問觀心。思慧終不成。此一偈明思慧。思者思惟文字能詮所詮。皆是中道實相。然其實有所以即空故。萬法不能有其相也。有其所以而假故。諸法不能斷。無有其所以而中故常離二邊。是則文字三諦之理。圓發三慧之思。故名思慧。是則思非有相。亦非無相。相無相皆不可得。究竟盡凈。此是境智皆不可思議。名為思慧也。偈云。諸來求法者。欲修無上道。不知問觀心。修慧終不成。此一偈明修慧。修者研修理實進趣行用。以其理實雖照而寂。所以云。無人我無受者。雖寂而照。所以勤修萬善。經云。善惡之業

【現代漢語翻譯】現代漢語譯本：依照佛陀的教導修行，就叫做報答佛恩。如果還能用自己的修行去教化引導一切眾生，那就是普遍佈施食物給烏鴉，能報答白烏鴉的恩情。又有持戒如同擁有良田，有智慧如同擁有種子，有修行有理解的機緣，必定能招來聖人的感應。有了感應就必定能獲得利益。因為這個因緣的緣故，所以需要造《觀心論》這半行偈語來總結。偈語說：『諸位前來求法的人，想要聽聞無上的佛道，卻不知道詢問觀心之法，那麼聽聞的智慧最終不能成就。』下面還有三句偈語，說明想要尋求聞、思、修三慧，卻不知道詢問觀心之法，聞、思、修三慧就不能成就。為什麼呢？如果能圓滿地修習三觀念處，證得實相的智慧，就能知道文字的自性是遠離一切形象的，也就是解脫。經書上說：『沒有離開文字而說的解脫。』然而因為文字雖然有不真實的一面，但文字本身就是解脫，雖然是空性但不是虛假的，所以也可以宣說。因為有無常的緣故，文字既不是宣說也不是解脫。這就是文字的境界，能圓滿地生起三智的觀慧。用這種微妙的智慧來統攝所聽聞的音教，都能成為聞慧。偈語說：『諸位前來求法的人，想要思惟無上的佛道，卻不知道詢問觀心之法，那麼思惟的智慧最終不能成就。』這一句偈語說明思慧。思惟的人思惟文字所能表達的和所要表達的，都是中道實相。然而它的實際存在是因為空性的緣故，所以萬法不能有它的相狀。因為它有存在的理由所以是假有的緣故，諸法不能斷滅。因為它沒有存在的理由所以是中道的緣故，常常遠離二邊。這就是文字三諦的道理，圓滿地生起三慧的思惟，所以叫做思慧。這樣看來，思慧不是有相，也不是無相，有相和無相都不可得，達到究竟清凈的境界。這就是境界和智慧都不可思議，叫做思慧。偈語說：『諸位前來求法的人，想要修習無上的佛道，卻不知道詢問觀心之法，那麼修習的智慧最終不能成就。』這一句偈語說明修慧。修習的人研修理體的真實，進而趨向于實踐運用。因為理體的真實雖然照見卻是寂靜的，所以說：『沒有人我，沒有接受者。』雖然寂靜卻能照見，所以勤奮地修習萬種善行。經書上說：『善惡的業』

【English Translation】 English version: Practicing according to the Buddha's teachings is called repaying the Buddha's kindness. Furthermore, if one can use one's own practice to transform and guide all sentient beings, it is like universally offering food to crows, which is repaying the kindness of the white crow. Moreover, having precepts like fertile fields, having wisdom like seeds, and having the opportunity for practice and understanding will surely attract the response of sages. With a response, one will surely obtain benefits. Because of this cause and condition, it is necessary to create half a line of the 'Treatise on Contemplating the Mind' (Guan Xin Lun) to conclude. The verse says: 'Those who come seeking the Dharma, desiring to hear the unsurpassed path, but do not know to ask about contemplating the mind, their hearing-wisdom (Wen Hui) will ultimately not be accomplished.' Below are three more verses, explaining that if one wants to seek the three wisdoms of hearing, thinking, and practice (Wen, Si, Xiu), but does not know to ask about contemplating the mind, the three wisdoms of hearing, thinking, and practice will not be accomplished. Why? If one can perfectly cultivate the three contemplations and realize the wisdom of true reality, one will know that the nature of words is detached from form and appearance, which is liberation. The scripture says: 'There is no liberation spoken of apart from words.' However, because words have an unreal aspect, words themselves are liberation; although empty, they are not false, so they can also be proclaimed. Because of impermanence, words are neither proclamation nor liberation. This is the realm of words, which can perfectly generate the wisdom of contemplation of the three wisdoms. Using this wonderful wisdom to govern what is heard, all the sounds and teachings become hearing-wisdom. The verse says: 'Those who come seeking the Dharma, desiring to contemplate the unsurpassed path, but do not know to ask about contemplating the mind, their thinking-wisdom (Si Hui) will ultimately not be accomplished.' This verse explains thinking-wisdom. Those who contemplate, contemplate that what words can express and what they intend to express are all the Middle Way (Zhong Dao) and true reality (Shi Xiang). However, its actual existence is because of emptiness, so the myriad dharmas cannot have its form. Because it has a reason for existence, it is provisionally existent, so the dharmas cannot be cut off. Because it has no reason for existence, it is the Middle Way, always detached from the two extremes. This is the principle of the three truths of words, perfectly generating the thinking of the three wisdoms, so it is called thinking-wisdom. Thus, thinking is neither with form nor without form; both form and no-form are unattainable, reaching ultimate purity. This is the realm and wisdom both inconceivable, called thinking-wisdom. The verse says: 'Those who come seeking the Dharma, desiring to practice the unsurpassed path, but do not know to ask about contemplating the mind, their practice-wisdom (Xiu Hui) will ultimately not be accomplished.' This verse explains practice-wisdom. Those who practice deeply study the truth of principle and then proceed to practical application. Because the truth of principle, although illuminating, is still and silent, therefore it is said: 'There is no self, no receiver.' Although still, it illuminates, so diligently cultivate myriad good deeds. The scripture says: 'The karma of good and evil'

不敗亡。以其理實即中。所以福慧不二二相不可得。故經云。為福德故不住無為。為智慧故不住有為。為無為皆不可得也。又聞慧以十二部經為境。于文作理解也。思慧文義合為境。求文取理義也。修慧但以義為境。忘文取理也。偈云。諸來求法者。勤修四三昧。不知問觀心。困苦無所獲。此一偈釋四種三昧事。如后說。然四種三昧雖為行不同。皆以圓觀念處之慧為體。經云。植眾德本所以六度之中波若。以為良導。皆得稱波羅蜜到涅槃彼岸也。今不修念處觀慧導四種三昧者。雖復疲勞三業困苦無所獲也。所以外道雖種種苦行。無波若導故。不免三途。而今無慧苦行殆不殊此經云。亦不樂世間無益之苦行。即其事也。偈云。諸來求法者。多聽得言語。不知問觀心。未得真法樂。此一偈明聽者。存名執相而不虛懷。不知尋理之失。何者。經云。生生不可說。乃至不生不生皆不可說。諸法寂滅相不可以言宣。而今方便宣者理外之辭也。亦如醫方是愈病之外緣。而今學者存名執相恃解陵他增長我慢不修念處。內觀照顯言外之理除煩惱病。是則何益於學者。如尋方而不服藥。何利於病者也。若病必須服藥而愈學者必須內觀而得道也。偈云。諸來求法者。修三昧得定不知問觀心。盲禪無所見。此一偈明無慧之禪無所見也。經云。

【現代漢語翻譯】現代漢語譯本不敗亡。因為這個道理實際上是中道的，所以福德和智慧不是兩個對立的方面，而是不可分割的整體。因此經書上說：『爲了修福德的緣故，不住于無為法；爲了增長智慧的緣故，不住于有為法。』因為有為和無為都是不可執著的。還有，聞慧以十二部經（十二種不同形式的佛教經典）為所觀境界，在文字上做理解。思慧以文字和義理結合作為所觀境界，尋求文字以獲取義理。修慧只以義理為所觀境界，忘卻文字而領會義理。偈語說：『諸位前來求法的人，勤奮地修習四種三昧（四種不同的禪定方法），卻不知道反觀自心，困苦修行也一無所獲。』這一偈解釋了四種三昧的事情，將在後面詳細說明。然而，四種三昧雖然在修行方法上有所不同，但都以圓滿觀照念處（專注于身、受、心、法四個方面的觀禪）的智慧為根本。經書上說：『植眾德本，所以六度（佈施、持戒、忍辱、精進、禪定、智慧）之中，般若（智慧）作為最好的引導。』這樣才能被稱為到達涅槃（解脫）彼岸的波羅蜜（圓滿）。現在如果不修習念處觀的智慧來引導四種三昧，即使疲勞地進行身口意三業的修行，困苦勞累也一無所獲。所以外道雖然進行種種苦行，因為沒有般若的引導，也無法避免墮入三惡道。而現在沒有智慧的苦行，幾乎與外道無異。經書上說：『也不喜歡世間無益的苦行』，就是這個意思。偈語說：『諸位前來求法的人，聽了很多言語，卻不知道反觀自心，無法獲得真正的佛法之樂。』這一偈說明聽法的人，執著于名相，不虛心接受，不知道不探尋義理的過失。為什麼呢？經書上說：『生生不可說，乃至不生不生皆不可說。諸法寂滅的真相是不可以用言語表達的。』而現在用方便法門宣講佛法，只是義理之外的言辭。也像醫生開的藥方是治癒疾病的外在條件，而現在的學習者執著于名相，自以為是，輕視他人，增長我慢，不修習念處，向內觀察照亮言語之外的義理，去除煩惱的疾病，這對學習者有什麼益處呢？就像尋找藥方而不服藥，對病人有什麼好處呢？如果生病必須服藥才能痊癒，那麼學習佛法必須向內觀察才能得道。偈語說：『諸位前來求法的人，修習三昧得到禪定，卻不知道反觀自心，盲修瞎煉什麼也見不到。』這一偈說明沒有智慧的禪定是無法見到真理的。經書上說：

【English Translation】 English version Invincibility. Because the principle is truly the Middle Way, therefore, blessings and wisdom are not two separate aspects, and the two characteristics are unattainable. Therefore, the scripture says: 'For the sake of blessings, do not dwell in non-action; for the sake of wisdom, do not dwell in action.' Because both action and non-action are unattainable. Furthermore, it is said that learning-wisdom takes the twelve divisions of scriptures (twelve different forms of Buddhist scriptures) as its object, understanding the meaning in the text. Thinking-wisdom takes the combination of text and meaning as its object, seeking the text to obtain the meaning. Cultivation-wisdom only takes the meaning as its object, forgetting the text to grasp the principle. A verse says: 'Those who come to seek the Dharma, diligently cultivate the four Samadhis (four different methods of meditation), but do not know to contemplate the mind, suffering hardships without any gain.' This verse explains the matter of the four Samadhis, which will be explained in detail later. However, although the four Samadhis differ in their practice methods, they all have the wisdom of perfect contemplation of the Four Foundations of Mindfulness (focusing on the contemplation of the body, feelings, mind, and phenomena) as their essence. The scripture says: 'Planting the roots of all virtues, therefore, among the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom), Prajna (wisdom) is the best guide.' Only in this way can it be called Paramita (perfection) reaching the other shore of Nirvana (liberation). Now, if one does not cultivate the wisdom of the Four Foundations of Mindfulness to guide the four Samadhis, even if one tires oneself with the actions of body, speech, and mind, one will suffer hardships without any gain. Therefore, although non-Buddhists engage in various ascetic practices, because they lack the guidance of Prajna, they cannot avoid falling into the three evil realms. And now, ascetic practices without wisdom are almost no different from those of non-Buddhists. The scripture says: 'Also, do not delight in the useless ascetic practices of the world,' which is what it means. A verse says: 'Those who come to seek the Dharma, hear many words, but do not know to contemplate the mind, and cannot obtain the true joy of the Dharma.' This verse explains that those who listen to the Dharma cling to names and forms, are not open-minded, and do not know the fault of not seeking the principle. Why? The scripture says: 'Birth is unspeakable, and even non-birth is unspeakable. The true nature of all phenomena is silent and cannot be expressed in words.' But now, using expedient means to preach the Dharma is just language outside of the principle. It is also like a doctor's prescription, which is an external condition for curing the disease, but now students cling to names and forms, are self-righteous, belittle others, increase their arrogance, do not cultivate the Four Foundations of Mindfulness, and do not look inward to illuminate the meaning beyond words and remove the disease of afflictions. What benefit is this to the student? It is like seeking a prescription but not taking the medicine, what benefit is there to the patient? If one is sick, one must take medicine to be cured, then one must look inward to attain the Way. A verse says: 'Those who come to seek the Dharma, cultivate Samadhi and attain concentration, but do not know to contemplate the mind, blindly practicing meditation without seeing anything.' This verse explains that meditation without wisdom cannot see the truth. The scripture says:

非智不禪。非禪不智。定慧相資二輪方能遠。運無慧之禪。豈能度生死海也。何者凡夫修四禪八定。釋論皆云是長壽天難而不得道。況乎徒近無慧之定而非盲也。至。如二乘修觀練諸禪無漏三昧入滅盡。猶被凈名所呵云。夫宴坐者不於三界現身意。猶是盲無所見也。若能問觀心修三昧定者。即是首楞嚴三昧也。何者而今雖觀空而不虛。鑒有而不實。鑒有而不實。故照而常寂即動而常靜故。不於三界現身意也觀空而不虛。即寂而常照。亦是靜而常動。即不起滅定現諸威儀。是則照而常寂則非有。寂而常照則非無。是則非有非無。非寂非照名為中道。即首楞嚴三昧也。所以凈名將圓觀。首楞嚴定彈于身子。宴坐不成即是盲禪無所見也。況今無慧之禪而非盲也。偈云。諸來求法者。欲懺悔眾罪。不知問觀心。罪終難得脫。此一偈明不觀心懺罪終不滅。然夫懺有三種。一作法懺。如律所明。隨犯罪輕重。或對首作法。或二十僧出罪作法。法成即云罪滅。此懺違無作罪也。二觀相懺。如方等法華半行半坐懺等。觀見好相或空中唱罪滅等。即云罪滅。此懺性罪。三觀無生懺。經云。端坐念實相。眾罪如霜露。慧日能銷除。此懺煩惱罪。問此三種罪云何異。答大論云。如殺草奪眾生命。雖同犯波夜提罪。若對首懺時兩違無作障道罪滅

【現代漢語翻譯】現代漢語譯本：沒有智慧就沒有禪定，沒有禪定就沒有智慧。禪定和智慧相互資助，就像車子的兩個輪子一樣才能走得更遠。沒有智慧的禪定，怎麼能渡過生死的苦海呢？那些凡夫俗子修習四禪八定，經書上都說他們會生到長壽天，很難得道。更何況只是徒勞地接近沒有智慧的禪定，豈不是盲修瞎煉嗎？例如，二乘（聲聞乘和緣覺乘）修行觀法，練習各種禪定，進入無漏三昧（沒有煩惱的禪定），乃至進入滅盡定（完全停止意識活動的禪定），仍然被維摩詰（Vimalakirti）呵斥說：『所謂宴坐的人，不應該在三界（欲界、色界、無色界）中顯現身心活動，否則就像盲人一樣什麼也看不見。』如果能夠反觀自心，修習三昧禪定，那就是首楞嚴三昧（Śūraṅgama Samādhi）了。為什麼這麼說呢？因為現在雖然觀空，但不是虛無；雖然覺察到『有』，但不是真實的。覺察到『有』不是真實的，所以觀照時常處於寂靜狀態，行動時也常處於靜止狀態，因此不在三界中顯現身心活動。觀空而不虛無，就是寂靜時常處於觀照狀態，也就是靜止時常處於活動狀態，即不在滅盡定中，卻能展現各種威儀。這樣，觀照時常處於寂靜狀態，就不是『有』；寂靜時常處於觀照狀態，就不是『無』。這樣，非『有』非『無』，非寂靜非觀照，就叫做中道，也就是首楞嚴三昧。所以維摩詰用圓滿的觀照和首楞嚴定來彈斥舍利弗（Śāriputra），認為他的宴坐不成，就是盲修瞎煉，什麼也看不見。更何況現在沒有智慧的禪定，豈不是盲修瞎煉嗎？偈語說：『那些前來求法的人，想要懺悔各種罪過，卻不知道反觀自心，那麼罪過終究難以解脫。』這句偈語說明，不反觀自心，懺悔罪過終究不能滅除。懺悔有三種：一是作法懺，就像戒律中所說的，根據所犯罪行的輕重，或者在僧眾面前作法，或者由二十個僧人出罪作法，作法完成就說罪過滅除了。這種懺悔違背了無作罪（持續存在的罪業力量）。二是觀相懺，就像《方等經》（Vaipulya Sūtra）、《法華經》（Lotus Sūtra）中的半行半坐懺等，觀看到好的景象，或者空中宣告罪過滅除等，就說罪過滅除了。這種懺悔針對的是性罪（本質上就是惡的罪行）。三是觀無生懺，經中說：『端正坐好，觀想實相，各種罪過就像霜露一樣，智慧的太陽能夠將其消除。』這種懺悔針對的是煩惱罪。問：這三種罪有什麼不同呢？答：《大智度論》（Mahāprajñāpāramitopadeśa）中說：『例如，殺害小草和奪取眾生的生命，雖然都犯了波逸提罪（Pāyantika，一種輕罪），如果在僧眾面前懺悔時，兩種罪都違背了無作障道罪，罪業就滅除了。』

【English Translation】 English version: Without wisdom, there is no Chan (Zen); without Chan, there is no wisdom. Samādhi (concentration) and prajñā (wisdom) support each other, like two wheels of a cart, enabling one to travel far. How can Chan without wisdom cross the sea of birth and death? Those ordinary people who cultivate the Four Dhyānas (meditative absorptions) and Eight Samāpattis (attainments), the scriptures say they will be born in the heavens of long life, but it is difficult to attain enlightenment. Moreover, merely approaching samādhi without wisdom is like blind practice. For example, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cultivate contemplation, practice various Chan, enter Anāsrava-samādhi (undefiled concentration), and even enter Nirodha-samāpatti (cessation of consciousness), yet they are still rebuked by Vimalakirti (Vimalakīrti) who says, 'Those who sit in meditation should not manifest body and mind activities in the Three Realms (Desire Realm, Form Realm, Formless Realm), otherwise they are like the blind, seeing nothing.' If one can contemplate one's own mind and cultivate samādhi, that is the Śūraṅgama Samādhi. Why is this so? Because now, although one contemplates emptiness, it is not void; although one perceives 'existence,' it is not real. Perceiving 'existence' as unreal, one is always in a state of stillness while observing, and always in a state of tranquility while moving, thus not manifesting body and mind activities in the Three Realms. Contemplating emptiness without being void is being always in a state of observation while being still, which is also being always in a state of movement while being tranquil, that is, not being in Nirodha-samāpatti, yet displaying various dignified behaviors. Thus, being always in a state of stillness while observing is not 'existence'; being always in a state of observation while being still is not 'non-existence.' Thus, neither 'existence' nor 'non-existence,' neither stillness nor observation, is called the Middle Way, which is the Śūraṅgama Samādhi. Therefore, Vimalakirti used perfect contemplation and Śūraṅgama Samādhi to rebuke Śāriputra, considering his sitting in meditation as unsuccessful, like blind practice, seeing nothing. Moreover, Chan without wisdom is like blind practice. A gatha (verse) says: 'Those who come seeking the Dharma, wanting to repent of various sins, but do not know to contemplate their own mind, then sins will ultimately be difficult to be liberated from.' This gatha explains that without contemplating one's own mind, repenting of sins will ultimately not eliminate them. There are three types of repentance: first, Ritual Repentance, as explained in the Vinaya (monastic rules), according to the severity of the offense, either performing the ritual in front of the Sangha (monastic community), or having twenty monks perform the ritual of expelling the sin, and once the ritual is completed, it is said that the sin is eliminated. This repentance violates the unmanifested sin (the continuing power of karmic defilement). Second, Contemplation of Signs Repentance, such as the half-walking, half-sitting repentance in the Vaipulya Sūtra and the Lotus Sūtra, where seeing good signs or hearing the announcement of sin elimination in the air, it is said that the sin is eliminated. This repentance targets inherent sins (sins that are inherently evil). Third, Contemplation of No-Birth Repentance, as the sutra says: 'Sit upright and contemplate the true nature of reality, various sins are like frost and dew, the sun of wisdom can eliminate them.' This repentance targets afflictive sins. Question: What is the difference between these three types of sins? Answer: The Mahāprajñāpāramitopadeśa says: 'For example, killing small grass and taking the lives of sentient beings, although both commit the Pāyantika offense (a minor offense), if one repents in front of the Sangha, both sins violate the unmanifested obstructing-the-path sin, and the karmic defilement is eliminated.'

。而殺生之報不滅故知殺生屬性罪。不問受戒不受戒。犯即得罪。殺草戒受犯得罪。不受則無罪。例余戒亦然。故知兩罪別也。煩惱罪障理之惑屬煩惱罪。是則三罪既異三懺亦別。問作法懺不能滅性罪者。觀相懺亦不能滅。違無作罪障耶答勝能兼劣故。無生懺例可知。問作法懺出在律文。觀相方法出在方等諸經。可解。無生懺相云何。答前引普賢觀文。即其事也。又如凈名彈優波離云。當直除滅勿擾其心。所以者何。彼罪性不在內。不在外。不在中問。如其心然罪垢亦然。諸法亦然。不出于如。如優波離心相得解脫。寧有垢不。波離言不也。凈名云。一切眾生心相無垢亦復如是。妄想是垢。無妄想是凈。取我是垢不取我是凈。一切諸法如幻化相。即其相也。是則不能。爾者雖懺不除事如偈也。偈云。諸來求法者。意欲離煩惱。不知問觀心。煩惱終不滅。問此偈與前偈何異。答前偈明通懺悔諸罪。此偈明欲觀平常所起煩惱為異也。然木石無心則無煩惱。故知由心有煩惱。心為生死之本罪垢之源。今欲脫煩惱不觀心性。豈得離惑。若煩惱體性是實而非虛者雖復觀照終不可離。以其煩惱體相不實。妄想因緣和合而有。經云今我此病皆從前世妄想顛倒諸煩惱生。以心惑不實故可觀離。若不觀心惑之相。煩惱之枝終不滅也。偈云

【現代漢語翻譯】現代漢語譯本：而且殺生的報應不會消失，因此可知殺生屬於本性罪。不論是否受戒，犯了殺生罪就會有罪。即使是殺草，如果受了戒，犯了也會有罪；如果沒有受戒，則沒有罪。其他的戒律也是如此。因此可知這兩種罪是不同的。煩惱罪和罪障，從道理上來說，迷惑屬於煩惱罪。這樣看來，這三種罪既然不同，那麼三種懺悔的方法也應該有所區別。有人問：作法懺不能滅除本性罪，那麼觀相懺也不能滅除本性罪，這是否違背了無作罪障呢？回答是：殊勝的能夠兼顧低劣的，無生懺的例子也可以這樣理解。有人問：作法懺出自律文，觀相懺的方法出自方等諸經，這可以理解。那麼無生懺的相狀是怎樣的呢？回答是：前面引用的普賢觀文，就是它的事例。又如《維摩詰經》中維摩詰呵斥優波離說：『應當直接消除罪過，不要擾亂他的心。』這是為什麼呢？因為罪的本性不在內，不在外，不在中間。維摩詰問：『如果心是這樣的，罪垢也是這樣的，諸法也是這樣的，不超出如如之境。如優波離的心相得到了解脫，難道還有污垢嗎？』優波離回答說：『沒有了。』維摩詰說：『一切眾生的心相本來就沒有污垢，也是這樣的。妄想是污垢，沒有妄想就是清凈。執取我是污垢，不執取我就是清凈。一切諸法如幻化之相，這就是它的相狀。』如果不能這樣，那麼即使懺悔也不能消除罪業，就像偈頌所說的那樣。偈頌說：『諸位前來求法的人，想要脫離煩惱，卻不知道反觀自心，煩惱終究不能滅除。』有人問：這首偈頌與前面的偈頌有什麼不同？回答是：前面的偈頌是說普遍懺悔各種罪業，這首偈頌是說想要觀察平常所生起的煩惱，這是不同的。然而木頭和石頭沒有心，所以沒有煩惱。因此可知煩惱是由心而生的，心是生死的根本，罪垢的根源。現在想要脫離煩惱，卻不觀察心性，怎麼能夠脫離迷惑呢？如果煩惱的體性是真實的而不是虛假的，那麼即使反覆觀照，終究不能脫離。因為煩惱的體相不是真實的，而是妄想因緣和合而有的。《楞伽經》說：『現在我的這個病，都是從前世的妄想顛倒和各種煩惱產生的。』因為心的迷惑不是真實的，所以可以通過觀照來脫離。如果不觀察心惑的相狀，煩惱的枝條終究不能滅除。偈頌說：

【English Translation】 English version: Moreover, the retribution for killing does not disappear, therefore it is known that killing belongs to the inherent nature of sin. Regardless of whether one has taken precepts or not, committing the act of killing results in sin. Even killing grass, if one has taken the precept against it, will result in sin if violated; if one has not taken the precept, there is no sin. The same applies to other precepts. Therefore, it is known that these two types of sins are distinct. Affliction-related sins and karmic obstacles, in terms of principle, delusion belongs to affliction-related sins. Thus, since these three types of sins are different, the three methods of repentance should also be different. Someone asks: If the ritualistic repentance (作法懺, zuòfǎ chàn) cannot eliminate the inherent nature of sin, then the contemplation-based repentance (觀相懺, guānxiàng chàn) also cannot eliminate it, does this contradict the non-intentional karmic obstacle (無作罪障, wúzuò zuìzhàng)? The answer is: The superior is able to encompass the inferior, and the example of the repentance of non-origination (無生懺, wúshēng chàn) can be understood in the same way. Someone asks: The ritualistic repentance comes from the Vinaya texts, and the method of contemplation-based repentance comes from the Vaipulya Sutras, which is understandable. Then, what is the appearance of the repentance of non-origination? The answer is: The previously cited passage from the Universal Worthy Contemplation Sutra is an example of it. Furthermore, as in the Vimalakirti Sutra, Vimalakirti rebukes Upali, saying: 'You should directly eliminate the offense, do not disturb his mind.' Why is this? Because the nature of the offense is not within, not without, not in between. Vimalakirti asks: 'If the mind is like this, the defilements of sin are also like this, and all dharmas are also like this, not exceeding the realm of Suchness. If Upali's mind-aspect has attained liberation, is there still defilement?' Upali replies: 'No.' Vimalakirti says: 'The mind-aspect of all sentient beings is originally without defilement, and it is also like this. Delusion is defilement, non-delusion is purity. Grasping at self is defilement, not grasping at self is purity. All dharmas are like illusory transformations, this is their appearance.' If one cannot do this, then even if one repents, the karmic effect cannot be eliminated, just as the verse says. The verse says: 'Those who come seeking the Dharma, desire to be free from afflictions, but do not know to contemplate the mind, afflictions will ultimately not be eliminated.' Someone asks: What is the difference between this verse and the previous verse? The answer is: The previous verse speaks of universally repenting of all sins, this verse speaks of wanting to observe the afflictions that arise in ordinary times, this is the difference. However, wood and stone have no mind, so they have no afflictions. Therefore, it is known that afflictions arise from the mind, the mind is the root of birth and death, the source of the defilements of sin. Now, wanting to be free from afflictions, but not observing the nature of the mind, how can one be free from delusion? If the substance of afflictions is real and not false, then even if one repeatedly contemplates, one will ultimately not be able to be free. Because the appearance of afflictions is not real, but arises from the combination of delusion and conditions. The Lankavatara Sutra says: 'Now, this illness of mine all arises from the delusions, inversions, and various afflictions of past lives.' Because the delusion of the mind is not real, it can be abandoned through contemplation. If one does not observe the appearance of the delusion of the mind, the branches of afflictions will ultimately not be eliminated. The verse says:

。諸來求法者。本欲利益他。不知問觀心。退轉令他謗。諸來求法者。欲興顯佛法。不知問觀心。退還大污損。此兩偈明行化興顯欲利益他。內無觀慧翻為大損何者。經云。謂無慧方便縛。謂菩薩住貪慾瞋恚成就眾生。凈佛國土。是名無慧方便縛也。何以然此明內無慧除自煩惱而欲外化。斯則非但眾生不成就。而更增己煩惱故為縛也。何者。若無內觀照明外必闇於六塵。則貪財著色而今外化必涉聲塵利養。利養經懷不能。不起貪愛利己。利己則壞他喜舍之心。所以若無內觀勸化。翻為大損。如偈所說。如此之失其非一也。故一行半偈結云。如此眾得失。非偈可具陳。有此諸得失。無人覺悟者。為是因緣故。須造觀心論偈云末代修觀心。得邪定發見。辯才無窮盡。自謂人間寶。無智者鼻嗅。野狐氣沖眼。舉尾共卻行。次第墮坑殞。為是因緣故。須造觀心論。前有十一行半偈明。諸來求法者。不知問觀心。眾行皆不成此下兩行半偈。明修于邪觀發於邪定。辯說無窮無人別者。然雖明九十六種道。一道是正餘者皆邪。故知眾邪非一實難可別。自非明師智者。誰能證此者乎。昔曾有人修觀發得魔鬼邪定。辯說則無窮盡。問一切禪師法師皆不能別。美其不可思議。高安其位既得勝人印可彌。復自謂云。世人之寶邪心轉熾。唯有南

【現代漢語翻譯】現代漢語譯本對於前來尋求佛法的人，本意是想利益他人，卻不知道詢問觀心的法門，（因為不瞭解自己的內心）反而導致他人誹謗（佛法）。對於前來尋求佛法的人，想要弘揚佛法，卻不知道詢問觀心的法門，反而會造成巨大的損害。這兩句偈語說明，如果想要推行教化、弘揚佛法、利益他人，內心卻沒有觀照智慧，反而會造成巨大的損害。這是為什麼呢？經書上說：『沒有智慧方便的束縛』，指的是菩薩安住于貪慾和嗔恚之中，卻想要成就眾生，凈化佛國，這就是沒有智慧方便的束縛。為什麼這麼說呢？這說明內心沒有智慧，不能去除自身的煩惱，卻想要向外教化他人。這樣非但不能成就眾生，反而會增加自己的煩惱，所以說是束縛。為什麼呢？如果內心沒有觀照，不能明辨，向外必然會被六塵所迷惑。那麼貪戀錢財，執著美色，想要向外教化，必然會牽涉到名聲和利益。如果心中總是想著利益，就不能不生起貪愛，想要利益自己。利益自己就會破壞他人喜舍之心。所以，如果沒有內觀的勸化，反而會造成巨大的損害。正如偈語所說。這樣的過失，不止一種。所以，用一行半偈語總結說：『如此種種得失，不是偈語可以完全陳述的。』有這些得失，沒有人覺悟。因為這個緣故，需要造《觀心論》。偈語說：『末法時代修觀心，得到的是邪定，（即使）辯才無窮盡，（也）自認為是人間之寶。』沒有智慧的人聞到（的），是野狐禪的氣味，（這氣味）直衝眼簾。他們搖著尾巴一起退卻，次第墮入深坑而殞命。因為這個緣故，需要造《觀心論》。前面有十一行半偈語說明，前來尋求佛法的人，不知道詢問觀心，各種修行都不能成功。下面兩行半偈語說明，修習邪觀，就會引發邪定，即使辯說無窮，也沒有人能夠分辨。雖然說明了九十六種外道，但只有一道是正道，其餘都是邪道。所以知道各種邪道不止一種，實在難以分辨。如果不是明師智者，誰能夠證明這一點呢？過去曾經有人修習觀法，結果得到了魔鬼的邪定。辯說起來無窮無盡，詢問所有的禪師和法師，都不能分辨，反而讚美他不可思議，給他很高的地位。既然得到了（所謂）勝人的認可，就更加自以為是，說自己是世間之寶，邪心更加熾盛。只有南（方慧能一脈）

【English Translation】 English version Those who come to seek the Dharma, originally intending to benefit others, do not know to inquire about contemplating the mind (Guan Xin, 관심, 관찰심, introspection, observing the mind), (because they do not understand their own minds) instead causing others to slander (the Dharma). Those who come to seek the Dharma, wanting to promote the Buddha's teachings, do not know to inquire about contemplating the mind, instead causing great damage. These two verses explain that if one wants to promote teaching, propagate the Dharma, and benefit others, but does not have the wisdom of contemplation in their heart, it will instead cause great damage. Why is this? The scriptures say: 'The bondage of lacking wisdom and skillful means' refers to a Bodhisattva dwelling in greed and anger, yet wanting to accomplish sentient beings and purify the Buddha's land. This is the bondage of lacking wisdom and skillful means. Why is this so? This explains that if one does not have wisdom within, and cannot remove their own afflictions, yet wants to outwardly transform others, not only will they not accomplish sentient beings, but they will also increase their own afflictions, therefore it is called bondage. Why? If the mind does not have contemplation and cannot discern clearly, outwardly it will inevitably be deluded by the six dusts (the external sense objects). Then, being greedy for wealth and attached to beauty, wanting to outwardly transform others will inevitably involve fame and profit. If one's mind is always thinking of profit, one cannot help but generate greed and want to benefit oneself. Benefiting oneself will destroy others' joy and generosity. Therefore, without the persuasion of inner contemplation, it will instead cause great damage, as the verse says. Such faults are not just one kind. Therefore, the one and a half lines of verse conclude: 'Such gains and losses cannot be fully stated in verses.' There are these gains and losses, but no one is aware. For this reason, it is necessary to create the 'Treatise on Contemplating the Mind' (Guan Xin Lun, 관심론, 관찰심론, Treatise on Observing the Mind). The verse says: 'In the Dharma-ending Age, cultivating contemplation of the mind, what is obtained is wrong concentration (Xie Ding, 사정, 잘못된 집중, wrong samadhi), (even if) eloquence is endless, (they) consider themselves a treasure of the human world.' Those without wisdom smell (the scent) of wild fox Zen (Ye Hu Chan, 야호선, 여우선, unorthodox or misleading Zen teachings), (this scent) directly assaults their eyes. They wag their tails and retreat together, gradually falling into a deep pit and perishing. For this reason, it is necessary to create the 'Treatise on Contemplating the Mind'. The previous eleven and a half lines of verse explain that those who come to seek the Dharma, not knowing to inquire about contemplating the mind, all practices will not succeed. The following two and a half lines of verse explain that cultivating wrong contemplation will lead to wrong concentration, even if the debate is endless, no one can distinguish it. Although it explains the ninety-six kinds of external paths, only one path is the right path, and the rest are wrong paths. Therefore, knowing that the various wrong paths are not just one kind, it is really difficult to distinguish. If it is not a wise teacher, who can prove this? In the past, there was someone who cultivated contemplation and obtained the wrong concentration of demons and ghosts. When debating, it was endless, and when asking all the Zen masters and Dharma masters, they could not distinguish it, but praised him as inconceivable and gave him a high position. Since he has obtained the approval of (so-called) superior people, he is even more self-righteous, saying that he is a treasure of the world, and his evil mind is even more rampant. Only the South (the lineage of Huineng)

岳師善能精別。令其內觀照了窮檢。若是好法自當明凈。如燒真金。若是魔邪自當滅去。如偽金也因而用觀魔鬼即去。去後一無所知。亦如著蠱謾言多語。蠱若去後病者一無言也。若無智之人即謂其得陀羅尼。敬貴修行次第墮三途坑也。故偈云。無智者鼻嗅。次第墮坑殞。為是因緣故。須造觀心論。半行結也。偈云。守鼻隔安般。及修不凈觀。安般得四禪。不免泥犁業。不凈謂無學。覆缽受女飯。設得隨禪生。墮長壽天難。為是因緣故。須造觀心論。此兩偈半明事相修禪之倒也。守鼻隔安般一句標修有漏。四禪章門及修不凈觀一句。標修無漏事禪章門。守鼻隔者安心在鼻也。安般者。數息也。以數息故。能得四禪八定。但昔有比丘數息修得四禪。即自謂是羅漢。無復後生。臨終見中陰生處。即謗佛云。大妄語人。云羅漢無生。我今那見生處因謗佛即墮地獄。故偈云。安般得四禪。不免泥犁業。昔有比丘學不凈觀。少時伏心欲想不起。即自謂已得羅漢。后出聚落乞食見女送飯。欲心即發情迷心醉。仍即覆缽受于女飯。故偈云。不凈謂無學覆缽受女飯也。然數息得。禪設不起謗。乃不墮于地獄。而隨禪受生墮長壽天難故。偈云。設得隨禪生。墮長壽天難。而今勸修禪者。欲寄靜心令觀照慧。明見生死煩惱虛妄過患。知其源

【現代漢語翻譯】現代漢語譯本：岳師善於精細辨別，讓他們向內觀察，徹底檢查。如果是好的佛法，自然會明凈，如同燒煉真金。如果是邪魔歪道，自然會消失，如同假的黃金。因此用這種方法觀察，魔鬼就會離開。離開后就什麼都不知道了，也像中了蠱毒一樣，胡言亂語。蠱毒去除后，病人就什麼也不說了。如果沒有智慧的人，就認為他得到了陀羅尼（dharani，總持、真言）。恭敬供養，修行，次第墮入三途（three evil paths，地獄、餓鬼、畜生）的深坑。所以偈語說：『沒有智慧的人用鼻子嗅，次第墮入深坑而殞命。』因為這個緣故，必須造《觀心論》。以上是半行偈語的總結。偈語說：『守護鼻子，間隔安般（anapana，入出息念），以及修習不凈觀（impurity contemplation）。修安般能得到四禪（four dhyanas，色界四禪），也免不了泥犁（naraka，地獄）的業報。不凈觀說的是無學（arahat，阿羅漢），卻覆缽接受女人的供養。即使隨著禪定而生，也難以避免墮入長壽天（long-life heavens，無色界）的災難。』因為這個緣故，必須造《觀心論》。這兩偈半說明了執著於事相而修禪的顛倒之處。『守護鼻子，間隔安般』一句，標明了修習有漏禪（contaminated dhyana）的過失。『四禪章門及修不凈觀』一句，標明了修習無漏事禪（uncontaminated dhyana）的過失。『守護鼻子，間隔』，是指安心在鼻子上。『安般』，是指數息。因為數息的緣故，能夠得到四禪八定（four dhyanas and eight samadhis）。但過去有比丘數息修得四禪，就自認為自己是阿羅漢，不會再有後生。臨終時見到中陰（antarabhava，中陰身）生處，就誹謗佛說：『大妄語的人，說阿羅漢沒有生，我現在怎麼會見到生處？』因為誹謗佛就墮入了地獄。所以偈語說：『修安般能得到四禪，也免不了泥犁的業報。』過去有比丘學習不凈觀，短時間內伏住了心中的慾念，就自認為已經得到了阿羅漢。後來出聚落乞食，見到女人送飯，欲心立刻熾盛，迷惑了心智，於是就覆缽接受了女人的飯食。所以偈語說：『不凈觀說的是無學，卻覆缽接受女人的供養。』然而數息得禪，即使沒有誹謗，也不會墮入地獄，但隨著禪定受生，也難以避免墮入長壽天的災難。所以偈語說：『即使隨著禪定而生，也難以避免墮入長壽天的災難。』而現在勸人修禪，是希望藉助靜心，使觀照智慧明見生死煩惱的虛妄過患，知道它的根源。

【English Translation】 English version: The Yue masters are skilled at discerning precisely, instructing them to look inward, thoroughly examining. If it is good Dharma, it will naturally be clear and pure, like refining true gold. If it is demonic and evil, it will naturally disappear, like counterfeit gold. Therefore, using this method of observation, the demons will depart. After they leave, one will know nothing, like being under the influence of a Gu poison, speaking nonsense and many words. Once the Gu poison is removed, the patient will say nothing. If a person lacks wisdom, they will think they have attained a Dharani (dharani, mantra). Respectfully making offerings and practicing, they will gradually fall into the pit of the three evil paths (three evil paths, hell, hungry ghosts, animals). Therefore, the verse says: 'Those without wisdom sniff with their noses, gradually falling into the pit and perishing.' Because of this reason, it is necessary to create the 'Treatise on Contemplating the Mind'. The above is the summary of half a verse. The verse says: 'Guarding the nose, separating Anapana (anapana, mindfulness of breathing), and practicing impurity contemplation (impurity contemplation). Cultivating Anapana can attain the four Dhyanas (four dhyanas, the four meditative states in the Form Realm), but one cannot avoid the karma of Naraka (naraka, hell). Impurity contemplation speaks of the Arhat (arahat, enlightened one), yet one overturns the bowl to receive a woman's offering. Even if one is born according to Dhyana, it is difficult to avoid falling into the calamity of the long-life heavens (long-life heavens, the Formless Realm).' Because of this reason, it is necessary to create the 'Treatise on Contemplating the Mind'. These two and a half verses explain the invertedness of cultivating Dhyana while clinging to phenomena. The phrase 'Guarding the nose, separating Anapana' marks the fault of cultivating contaminated Dhyana (contaminated dhyana). The phrase 'The chapter on the four Dhyanas and practicing impurity contemplation' marks the fault of cultivating uncontaminated phenomenal Dhyana (uncontaminated dhyana). 'Guarding the nose, separating' refers to settling the mind on the nose. 'Anapana' refers to counting breaths. Because of counting breaths, one can attain the four Dhyanas and eight Samadhis (four dhyanas and eight samadhis). But in the past, there was a Bhikshu who cultivated the four Dhyanas by counting breaths and thought he was an Arhat, with no further rebirth. At the time of death, seeing the place of rebirth in the intermediate state (antarabhava, intermediate state), he slandered the Buddha, saying: 'A great liar, saying that Arhats have no rebirth, how can I now see the place of rebirth?' Because of slandering the Buddha, he fell into hell. Therefore, the verse says: 'Cultivating Anapana can attain the four Dhyanas, but one cannot avoid the karma of Naraka.' In the past, there was a Bhikshu who studied impurity contemplation, and for a short time, subdued the desires in his mind, thinking he had attained Arhatship. Later, going out to beg for food in a village, he saw a woman offering food, and his desires immediately flared up, confusing his mind, so he overturned his bowl and received the woman's food. Therefore, the verse says: 'Impurity contemplation speaks of the Arhat, yet one overturns the bowl to receive a woman's offering.' However, attaining Dhyana by counting breaths, even without slander, one will not fall into hell, but being born according to Dhyana, it is difficult to avoid falling into the calamity of the long-life heavens. Therefore, the verse says: 'Even if one is born according to Dhyana, it is difficult to avoid falling into the calamity of the long-life heavens.' And now, encouraging people to cultivate Dhyana is to hope that by relying on a quiet mind, the wisdom of contemplation can clearly see the false faults of birth, death, and afflictions, and know its source.

起之由。即以慧斷拔生死根。經云。毗婆舍那能破煩惱。何故復須奢摩他耶。佛言。先以定動后以慧拔。非貪禪樂而修習也。經云。貪著禪味是菩薩縛也。偈云。依事法用心。無慧發鬼定。顯異動物心。事發壞佛法。命終生鬼道。九十五眷屬。像法決疑明三師破佛法。為是因緣故。須造觀心論。此兩偈半明事法用心之失。還是上安般數息。又無理觀照明故云事法。大論稱為闇證無記。有垢即四禪八定是也。然夫偷法必藉闇而行盜也。經云。譬如偷狗夜入人舍。今邪魔諂鬼欲偷殺行者法身慧命。盜出世之財必入無慧之禪。五陰闇舍故。偈云。依事法用心。無慧發鬼定。然魔禪鬼定。亦得一七二七。乃至無量時入定。乃復有種種神異。世人見之誰言非聖者也。但邪魔之法勢不得久。必當事發壞敗。令人起謗不信佛法故。偈云。顯異動物心。事發壞佛法。然自有魔鬼之禪。魔去禪亦失也。自有正禪。但魔鬼入中。魔去禪猶在也。然兩種邪鬼之禪。雖異生則被其所使。死則為其眷屬。邪魔雖多不出九十五種。故偈云。命終生鬼趣九十五眷屬也。上來合三十偈所明得失。亦不出三師破佛法。偈云。內心不為道。邪諂念名利。詐現坐禪相。得名利眷屬。事發壞他信。毀損佛正道。此是扇提羅。死墮無間獄。為是因緣故。須造觀心論

【現代漢語翻譯】現代漢語譯本起因在於，要用智慧斬斷生死之根。《經》中說：『毗婆舍那（Vipassanā，內觀）能破除煩惱。』為什麼還需要奢摩他（Śamatha，止）呢？佛說：『先用定力使心穩定，然後用智慧來斬斷煩惱。』並非貪戀禪定的快樂才修習它。《經》中說：『貪著禪定的滋味是菩薩的束縛。』偈語說：『依靠事相修法用心，沒有智慧會引發鬼神之定。』『顯現奇異，動搖人心，事蹟敗露會破壞佛法。命終之後會墮入鬼道，成為九十五種外道的眷屬。』《像法決疑經》中說三師（指破戒說法者）會破壞佛法。正是因為這個緣故，才需要造《觀心論》。這兩偈半說明了依靠事相修法用心的過失。還是像之前的安般數息，又沒有理觀的照明，所以說是事法。《大智度論》中稱之為『闇證無記』，有染污的，就是四禪八定。然而，偷盜佛法的人必定藉助黑暗來行竊。《經》中說：『譬如偷狗的人夜晚進入別人家。』現在邪魔諂媚鬼想要偷殺修行者的法身慧命，盜取出世間的財富，必定進入沒有智慧的禪定，因為五陰是黑暗的屋舍。偈語說：『依靠事相修法用心，沒有智慧會引發鬼神之定。』然而，魔禪鬼定，也能入定一七、二七，乃至無量的時間。而且還會有種種神奇的事情發生，世人見到這些，誰會說他們不是聖者呢？但是邪魔的法力勢必不能長久，必定會事蹟敗露，令人起誹謗，不相信佛法。偈語說：『顯現奇異，動搖人心，事蹟敗露會破壞佛法。』然而，有的是魔鬼自己的禪定，魔鬼離開后，禪定也就消失了。有的是真正的禪定，但是魔鬼進入其中，魔鬼離開后，禪定仍然存在。然而，這兩種邪鬼的禪定，雖然不同，但活著的時候會被它們所驅使，死後則成為它們的眷屬。邪魔雖然多，但不出九十五種。所以偈語說：『命終之後會墮入鬼道，成為九十五種外道的眷屬。』上面總共三十偈所說明的得失，也不出三師破壞佛法。偈語說：『內心不爲了悟真道，邪惡諂媚只念著名利，假裝顯現坐禪的樣子，得到名利和眷屬。事蹟敗露會破壞他人的信心，毀損佛陀的正道。』這說的是扇提羅（Śāntideva，寂天），死後會墮入無間地獄。正是因為這個緣故，才需要造《觀心論》。

【English Translation】 English version The reason for this is to use wisdom to sever the root of birth and death. The Sutra says: 'Vipassanā (inner vision) can break through afflictions.' Why is Śamatha (tranquility) also needed? The Buddha said: 'First use samadhi (concentration) to stabilize the mind, and then use wisdom to sever afflictions.' It is not that one cultivates it because one is greedy for the joy of samadhi. The Sutra says: 'Attachment to the taste of samadhi is a shackle for Bodhisattvas.' The verse says: 'Relying on phenomena to cultivate the mind, without wisdom, ghost samadhi will arise.' 'Manifesting the extraordinary, shaking people's hearts, when the deeds are exposed, it will destroy the Buddha's Dharma. After death, one will fall into the ghost realm and become a member of the ninety-five kinds of heretics.' The Sutra 'Resolving Doubts in the Semblance Dharma' says that the three teachers (referring to those who break the precepts and preach the Dharma) will destroy the Buddha's Dharma. It is precisely for this reason that it is necessary to create the 'Treatise on Contemplating the Mind'. These two and a half verses explain the faults of relying on phenomena to cultivate the mind. It is still like the previous Ānāpānasmṛti (mindfulness of breathing), and there is no illumination of rational contemplation, so it is called phenomenal Dharma. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) calls it 'darkly proving non-recollection', and what is defiled is the four dhyānas (meditative absorptions) and eight samāpattis (attainments). However, those who steal the Dharma must use darkness to commit theft. The Sutra says: 'It is like a dog thief entering another person's house at night.' Now, evil demons and flattering ghosts want to steal and kill the practitioner's Dharma body and wisdom life, and steal the wealth of transcending the world, they will definitely enter samadhi without wisdom, because the five skandhas (aggregates) are dark houses. The verse says: 'Relying on phenomena to cultivate the mind, without wisdom, ghost samadhi will arise.' However, demon samadhi and ghost samadhi can also enter samadhi for one seven, two sevens, or even immeasurable time. Moreover, there will be all kinds of magical things happening, and when people see these, who will say that they are not saints? But the power of evil demons will inevitably not last long, and the deeds will inevitably be exposed, causing people to slander and not believe in the Buddha's Dharma. The verse says: 'Manifesting the extraordinary, shaking people's hearts, when the deeds are exposed, it will destroy the Buddha's Dharma.' However, some are the demons' own samadhi, and when the demons leave, the samadhi also disappears. Some are true samadhi, but the demons enter into it, and when the demons leave, the samadhi still exists. However, although these two kinds of evil ghost samadhi are different, when they are alive, they will be driven by them, and after death, they will become their dependents. Although there are many evil demons, they do not exceed ninety-five kinds. Therefore, the verse says: 'After death, one will fall into the ghost realm and become a member of the ninety-five kinds of heretics.' The gains and losses explained in the above thirty verses do not go beyond the three teachers destroying the Buddha's Dharma. The verse says: 'The inner mind is not for realizing the true path, evil flattery only thinks of fame and profit, pretending to show the appearance of sitting in meditation, obtaining fame, profit, and dependents. When the deeds are exposed, it will destroy the faith of others, and damage the Buddha's true path.' This is talking about Śāntideva (Śāntideva), who will fall into Avīci (uninterrupted) hell after death. It is precisely for this reason that it is necessary to create the 'Treatise on Contemplating the Mind'.

。前總明三師之過。此下別出三師之失。先有兩行半偈。明禪師過。何者。昔有五人相。契為求利養。發心入山坐禪更五。一人入于城邑。告眾人言。四人居山坐禪。並得四禪八定。證斯須含漢等果汝可供養。迭相告示遂得果。心利養因爾得遂。五百世墮地獄。五百世為施主之奴。偈云。扇提羅者。即是五中之一人名也。故偈云。內心不為道。邪諂念名利。詐現坐禪相。死墮無間獄等。然今學道之人。心多在此道門。既久所作行業。多在名利邪諂之中。粗心不覺細意檢之。難得出離。實心為道恐之寡也。然君子非不愛財取之由道。茍非其道君子不為。況但恨修道不能通神感聖逮得無生。茍能有道則德建名立。不求梵天。梵天自至矣。至則妨道翻應離之。何得發心市朝之懷。居於情抱而自墜也。偈云。說法得解脫。聽法眾亦然。不知問觀心。如貧數他寶。說者問觀心。無說亦無示。聽者問觀心。無聞亦無得。為是因緣故。須造觀心論。此兩偈半明法師得失。前論初已總明法師為利弘法失。真道味過如前說。此中更略別明得失也。然圓觀之慧潛流而說彰其神口。斯則情慮虛微游心符會。說則朗其神慮。辯則能遣內惑。故偈云。說法得。解脫也。聽者內修圓。觀理為神御。潛統神耳開符響會。故偈云。聽法眾亦然。若茍斯理

說者。雖復終年聽者。盡其身壽。無利於說聽。故偈云。不知問觀心。如貧數他寶。心能內觀者。終日言而無說。終日聽而無聞。斯則說如幻。說聽如谷響。故偈云。說者問觀心。無說亦無示。聽者問觀心。無聞亦無得也。偈云。戒為制心馬。雖持五部律。不知問觀心。心馬終不調。律住持佛法。解外不解內。凈名呵上首。乃名真奉律。為是因緣故。須造觀心論。此兩偈半明律師之得失也。然佛初于寂滅道場成等覺。為大根大行制戒。則說十重四十八輕。正防意地故心為戒體也。次為小根小行制戒。則說二百五十戒。或止防七支作法發無作戒。因以無作而為戒體。欲引接小根漸悅之者故。說小戒耳。法華云。始見我身聞我所說。即便信受入如來慧。除先修習學小乘者。我今亦令得入佛慧。始見即華嚴入如來慧也。漸入即三藏中歷五味。於法華入佛慧也。故知五部之律是小乘方便之一藏也。然心是生死涅槃之本萬物之源。所以大乘之戒正防意地制伏心馬。今學律之師不尋佛之本意。而但存執方便之戒。以為正道不研心。念處觀行制心。終竟不得還源本凈。使心馬調也。然七支是外防。意地是內防。波離解外而不解內故。被凈名所彈。今之律者內外通達恐之少也。豈能是住持佛法之人者乎。偈云誦經得解脫。非為世財利。

【現代漢語翻譯】現代漢語譯本：

說話的人，即使終年講說，聽的人，即使終其一生聽聞，對於說話和聽聞都沒有利益。所以偈語說：『不知道反觀自心，就像窮人替別人數寶。』內心能夠反觀自心的人，終日說話卻如同沒有說，終日聽聞卻如同沒有聽聞。這才是所謂的『說如幻』，『說聽如谷響』。所以偈語說：『說話的人反觀自心，無說也無指示；聽的人反觀自心，無聞也無所得。』偈語說：『戒律是用來控制心猿意馬的，即使持守五部律，不知道反觀自心，心猿意馬終究無法調伏。』律是住持佛法的，但只瞭解外在而不瞭解內在。《維摩詰經》呵斥上首弟子，才稱得上是真正奉持戒律。爲了這個因緣，必須造《觀心論》。這兩偈半說明了律師的得失。

佛陀最初在寂滅道場成就正等覺時，為大根器大修行者制定戒律，就說了十重戒和四十八輕戒，正是爲了防止意地（內心的起心動念），所以以心為戒體。其次為小根器小修行者制定戒律，就說了二百五十戒，或者只是防止七支（身口的行為）的造作，從而發起無作戒，因為以無作戒作為戒體，想要引導接引小根器的人，讓他們逐漸喜悅，所以說了小戒。

《法華經》說：『最初見到我的身相，聽聞我所說的法，就立即信受，進入如來的智慧。除了先前修習小乘的人，我現在也讓他們得以進入佛的智慧。』『始見』就是《華嚴經》的頓悟，『入如來慧』。『漸入』就是在三藏中經歷五味，最終在《法華經》中進入佛的智慧。所以知道五部律是小乘方便法門之一。

心是生死涅槃的根本，萬物的根源。所以大乘的戒律正是爲了防止意地，制伏心猿意馬。現在學習戒律的法師不探尋佛陀的本意，而只是執著于方便的戒律，以為是正道，不研究心念處觀的修行來制伏內心，終究不能迴歸到本源清凈，使心猿意馬得到調伏。七支是外在的防護，意地是內在的防護。優波離只瞭解外在而不瞭解內在，所以被維摩詰所呵斥。現在內外通達的律師恐怕很少吧？這樣的人怎麼能是住持佛法的人呢？偈語說：『誦經是爲了得到解脫，不是爲了世間的財富利益。』 English version:

The speaker, even if speaking all year round, and the listener, even if listening for their entire life, will not benefit from the speaking and listening. Therefore, the verse says: 'Not knowing to reflect inwardly on the mind is like a poor person counting the treasures of others.' One whose mind can reflect inwardly, speaks all day as if not speaking, and listens all day as if not hearing. This is what is meant by 'speaking like an illusion' and 'speaking and listening like an echo in a valley.' Therefore, the verse says: 'The speaker reflects inwardly on the mind, there is no speaking and no indication; the listener reflects inwardly on the mind, there is no hearing and no attainment.' The verse says: 'Precepts are for controlling the mind-horse; even if one upholds the Five-Part Vinaya, if one does not know to reflect inwardly on the mind, the mind-horse will never be tamed.' The Vinaya upholds the Buddha-dharma, but understands the external without understanding the internal. Vimalakirti scolds the chief disciple, and only then is one truly upholding the precepts. For this reason, it is necessary to compose the Treatise on Contemplating the Mind (Guan Xin Lun). These two and a half verses explain the gains and losses of the Vinaya masters.

When the Buddha first attained perfect enlightenment in the Bodhi-mandala, he established precepts for those of great capacity and great practice, speaking of the ten major precepts and forty-eight minor precepts, precisely to prevent the ground of intention (the arising of thoughts in the mind), therefore taking the mind as the substance of the precepts. Secondly, for those of small capacity and small practice, he established precepts, speaking of the two hundred and fifty precepts, or only preventing the actions of the seven limbs (actions of body and speech), thereby initiating the non-arising precepts, because taking the non-arising precepts as the substance of the precepts, wanting to guide and receive those of small capacity, allowing them to gradually rejoice, therefore speaking of the minor precepts.

The Lotus Sutra says: 'Initially seeing my body and hearing what I say, they immediately believe and enter the wisdom of the Tathagata. Except for those who have previously cultivated and studied the Small Vehicle, I now also allow them to enter the Buddha's wisdom.' 'Initially seeing' is the sudden enlightenment of the Avatamsaka Sutra, 'entering the Tathagata's wisdom.' 'Gradually entering' is experiencing the five flavors in the Tripitaka, and finally entering the Buddha's wisdom in the Lotus Sutra. Therefore, know that the Five-Part Vinaya is one of the expedient methods of the Small Vehicle.

The mind is the root of birth and death, Nirvana, and the source of all things. Therefore, the precepts of the Great Vehicle are precisely to prevent the ground of intention, subduing the mind-horse. Now, the Dharma masters who study the precepts do not seek the Buddha's original intention, but only cling to the expedient precepts, thinking them to be the correct path, and do not study the practice of mindfulness to subdue the mind. In the end, they cannot return to the original purity, and the mind-horse cannot be tamed. The seven limbs are external protection, and the ground of intention is internal protection. Upali understood the external but did not understand the internal, so he was scolded by Vimalakirti. Now, there are probably few Vinaya masters who are thoroughly versed in both the internal and external. How can such people be those who uphold the Buddha-dharma? The verse says: 'Reciting sutras is to attain liberation, not for worldly wealth and benefit.'

【English Translation】 The speaker, even if speaking all year round, and the listener, even if listening for their entire life, will not benefit from the speaking and listening. Therefore, the verse says: 'Not knowing to reflect inwardly on the mind is like a poor person counting the treasures of others.' One whose mind can reflect inwardly, speaks all day as if not speaking, and listens all day as if not hearing. This is what is meant by 'speaking like an illusion' and 'speaking and listening like an echo in a valley.' Therefore, the verse says: 'The speaker reflects inwardly on the mind, there is no speaking and no indication; the listener reflects inwardly on the mind, there is no hearing and no attainment.' The verse says: 'Precepts are for controlling the mind-horse; even if one upholds the Five-Part Vinaya, if one does not know to reflect inwardly on the mind, the mind-horse will never be tamed.' The Vinaya upholds the Buddha-dharma, but understands the external without understanding the internal. Vimalakirti scolds the chief disciple, and only then is one truly upholding the precepts. For this reason, it is necessary to compose the Treatise on Contemplating the Mind (Guan Xin Lun).

When the Buddha first attained perfect enlightenment in the Bodhi-mandala, he established precepts for those of great capacity and great practice, speaking of the ten major precepts and forty-eight minor precepts, precisely to prevent the ground of intention (the arising of thoughts in the mind), therefore taking the mind as the substance of the precepts. Secondly, for those of small capacity and small practice, he established precepts, speaking of the two hundred and fifty precepts, or only preventing the actions of the seven limbs (actions of body and speech), thereby initiating the non-arising precepts, because taking the non-arising precepts as the substance of the precepts, wanting to guide and receive those of small capacity, allowing them to gradually rejoice, therefore speaking of the minor precepts.

The Lotus Sutra says: 'Initially seeing my body and hearing what I say, they immediately believe and enter the wisdom of the Tathagata. Except for those who have previously cultivated and studied the Small Vehicle, I now also allow them to enter the Buddha's wisdom.' 'Initially seeing' is the sudden enlightenment of the Avatamsaka Sutra, 'entering the Tathagata's wisdom.' 'Gradually entering' is experiencing the five flavors in the Tripitaka, and finally entering the Buddha's wisdom in the Lotus Sutra. Therefore, know that the Five-Part Vinaya is one of the expedient methods of the Small Vehicle.

The mind is the root of birth and death, Nirvana, and the source of all things. Therefore, the precepts of the Great Vehicle are precisely to prevent the ground of intention, subduing the mind-horse. Now, the Dharma masters who study the precepts do not seek the Buddha's original intention, but only cling to the expedient precepts, thinking them to be the correct path, and do not study the practice of mindfulness to subdue the mind. In the end, they cannot return to the original purity, and the mind-horse cannot be tamed. The seven limbs are external protection, and the ground of intention is internal protection. Upali understood the external but did not understand the internal, so he was scolded by Vimalakirti. Now, there are probably few Vinaya masters who are thoroughly versed in both the internal and external. How can such people be those who uphold the Buddha-dharma? The verse says: 'Reciting sutras is to attain liberation, not for worldly wealth and benefit.'

若能問觀心。破一微塵中。出大千經卷。受持讀誦此。聞持無遺忘。心開得解脫。為是因緣故。須造觀心論。此兩偈半明誦經得失。何者然佛于不可說而假宣者。欲示眾生病之源本治病之妙方。而勸贊四眾令勤誦者。使數宣于口數聞于耳。數統神心數服良藥。除煩惱病解脫生死。非令讀誦擬貨齋供之利。故偈云。誦經得解脫。非為世財利經云。破微塵出大千經卷。即是心塵出大千經也。舊云經者外國稱修多羅。名含五義也。今明心是修多羅。具含十五義不可翻也。何者。舊云。一法本。今云教本義本行本也。然夫法本何得過心。經云。三界無別法。唯是一心作。談生死涅槃之教。則心是教本也。生死涅槃之義。亦即心是本。宣生死涅槃之行。亦即心是本。故知心含三法之本也。舊云。二含微發。今云教微發義。微發行微發也。微發者從微至大即微發之義。而今心者有教行義三事之微發也。舊云。三含涌泉。今云教涌泉義。涌泉行涌泉。今心能流出三法無盡故。譬涌泉無竭。舊云。四含繩墨者。截愛見之邪也。今云教截邪義截邪。行截邪即繩墨義也。何者。心正故語正。即心教截邪。心正故義正。即心義截邪。心正故行正。即心行截邪也。舊云。五含結鬘結者。如結華鬘令不零落也。今云心教行義三結鬘使不零落。故知

【現代漢語翻譯】現代漢語譯本：如果能夠詢問觀心，就能在一顆微塵中，顯現出大千世界的經卷。受持讀誦這些經卷，聽聞並記住，沒有遺忘。心開悟就能得到解脫。因為這個因緣的緣故，必須造《觀心論》。這兩偈半說明了誦經的得與失。為什麼佛在不可說的情況下還要假借言語宣說呢？是爲了向眾生揭示疾病的根源和治療疾病的妙方，並勸勉四眾弟子勤奮誦經。使他們多次用口宣說，多次用耳聽聞，多次統攝精神，多次服用良藥，從而去除煩惱的疾病，解脫生死的輪迴。而不是爲了通過讀誦來謀求貨物的交易或齋供的利益。所以偈語說：『誦經得解脫，不是爲了世間的財利。』經中說：『破微塵出大千經卷』，就是心塵顯現出大千世界。舊的說法認為，『經』是外國（印度）稱作『修多羅』（Sutra）的，名稱包含五種含義。現在說明心就是修多羅，具足包含十五種含義，不可翻譯。哪十五種呢？舊的說法認為，一是法本。現在說是教本、義本、行本。然而法本怎麼能超過心呢？經中說：『三界沒有別的法，唯獨是心所造。』談論生死涅槃的教義，那麼心就是教本。生死涅槃的意義，也就是心是根本。宣說生死涅槃的行為，也就是心是根本。所以知道心包含了教、義、行三法的根本。舊的說法認為，二是含微發。現在說是教微發、義微發、行微發。微發，是從微小到廣大，就是微發的意義。而現在的心，具有教、行、義三事的微發。舊的說法認為，三是含涌泉。現在說是教涌泉、義涌泉、行涌泉。現在心能流出三法無盡，所以譬如涌泉沒有枯竭。舊的說法認為，四是含繩墨，用來截斷愛見之邪。現在說是教截邪、義截邪、行截邪，就是繩墨的意義。為什麼呢？心正所以語正，就是心教截邪。心正所以義正，就是心義截邪。心正所以行正，就是心行截邪。舊的說法認為，五是含結鬘，結就是像結成花鬘使之不零落。現在說是心教、行、義三者結成鬘，使之不零落。所以知道

【English Translation】 English version: If one can inquire into the contemplation of the mind (guan xin), one can reveal the great thousand world's scriptures from a single mote of dust. Receiving, upholding, reading, and reciting these scriptures, hearing and remembering them without forgetting, the mind opens and one attains liberation. It is for this reason that one must compose the 'Treatise on the Contemplation of the Mind' (Guan Xin Lun). These two and a half verses explain the gains and losses of reciting scriptures. Why does the Buddha provisionally proclaim what is unspeakable? It is to reveal to sentient beings the source of illness and the wonderful methods for curing it, and to encourage the fourfold assembly (monks, nuns, laymen, and laywomen) to diligently recite the scriptures. To make them repeatedly proclaim with their mouths, repeatedly hear with their ears, repeatedly unify their spirits, and repeatedly take good medicine, thereby removing the illness of afflictions and liberating themselves from the cycle of birth and death. It is not to seek the benefits of trading goods or making offerings through reciting scriptures. Therefore, the verse says: 'Reciting scriptures leads to liberation, not for worldly wealth and gain.' The scripture says: 'Breaking a mote of dust reveals the great thousand world's scriptures,' which means the mind-dust reveals the great thousand world. The old saying considers 'scripture' (jing) to be what foreign countries (India) call 'Sutra' (xiu duo luo), a name containing five meanings. Now it is explained that the mind is the Sutra, fully containing fifteen meanings, which cannot be translated. What are these fifteen? The old saying considers the first to be the root of the Dharma. Now it is said to be the root of teaching, the root of meaning, and the root of practice. However, how can the root of the Dharma surpass the mind? The scripture says: 'The three realms have no separate Dharma, only the mind creates it.' When discussing the teachings of birth, death, and Nirvana, then the mind is the root of teaching. The meaning of birth, death, and Nirvana is also rooted in the mind. Proclaiming the practice of birth, death, and Nirvana is also rooted in the mind. Therefore, it is known that the mind contains the root of the three Dharmas: teaching, meaning, and practice. The old saying considers the second to be containing subtle arising. Now it is said to be the subtle arising of teaching, the subtle arising of meaning, and the subtle arising of practice. Subtle arising means from the small to the great, which is the meaning of subtle arising. And now the mind has the subtle arising of the three matters of teaching, practice, and meaning. The old saying considers the third to be containing a gushing spring. Now it is said to be the teaching gushing forth, the meaning gushing forth, and the practice gushing forth. Now the mind can flow out the three Dharmas endlessly, so it is likened to a spring that never dries up. The old saying considers the fourth to be containing a plumb line, used to cut off the evils of love and views. Now it is said to be the teaching cutting off evil, the meaning cutting off evil, and the practice cutting off evil, which is the meaning of the plumb line. Why? Because the mind is correct, so the speech is correct, which is the mind-teaching cutting off evil. Because the mind is correct, so the meaning is correct, which is the mind-meaning cutting off evil. Because the mind is correct, so the practice is correct, which is the mind-practice cutting off evil. The old saying considers the fifth to be containing a garland, where 'tying' is like tying a flower garland to prevent it from falling apart. Now it is said that the mind-teaching, practice, and meaning are tied together to form a garland, preventing it from falling apart. Therefore, it is known that

其心含十五義不可翻。且置不論也。心經明矣。是則能觀心塵即空出聲聞法藏。觀心即假出菩薩法藏。觀心即中出諸佛法藏。斯則三種法藏。何經不收。何論不攝。即心具八萬四千法藏。持誦研修觀心經者。有何遣忘。是則觀經內流明朗統御情慮。使心開解脫煩惱也。偈云。勸化修供養。興顯安行人。密心為自利。倚托以資身。壞他喜舍善。駝驢以償人。若能問觀心。即如駝驃也。由是因緣故。須造觀心論。前有二偈半。明欲興顯佛法翻為污損。就通方行化人也。此兩偈半正明知事得失。然自非內有明解觀行。知因識果畏罪憚業。誓能無利己者耳。觀智觀心知萬法幻化。何物可貪何身可為。雖如幻化因果不差。盜至於五。如斷多羅樹。佛法死人。不預僧數。顯則人天所惡。冥則幽聖所呵。現則色心摧折。末則駝驢償人。一失人身萬劫不復。侵利極微受報極重。何有觀智之人而為斯也。至如駝驃終無利己侵眾之失也。偈云諸道各有法。了不自尋研忽窺窬釋教。動經十數年。非但彼法拙。必有謀壞心。此則迦毗梨。仙聖豈聽然。為是因緣故。須造觀心論。此兩偈半明外道之得失也。然外道窺窬釋教。不出二意。一者賤其法拙。二者謀壞佛法。窺窬覓過事。非好心而尋佛教也。昔外道難破一切法師。唯無奈一禪師何。其母勸

【現代漢語翻譯】現代漢語譯本：其心包含十五種含義，無法完全翻譯，暫且不論。而《心經》（Heart Sutra）已經闡明了這些含義。因此，能觀照心塵即空的，就能領悟聲聞乘（Śrāvakayāna）的法藏（Dharma-kośa）；觀照心即假有的，就能領悟菩薩乘（Bodhisattvayāna）的法藏；觀照心即中道的，就能領悟諸佛乘（Buddhayāna）的法藏。這三種法藏，哪部經典沒有收錄？哪部論著沒有涵蓋？即心本身就具備八萬四千法藏。持誦、研修、觀照《觀心經》（Guanxin Jing）的人，還有什麼會遺忘的呢？因此，觀照內心能使內在的智慧明朗，統御情感思慮，使心開悟，解脫煩惱。偈語說：『勸人修行，廣做供養，興盛佛法，安頓修行人，秘密地修心是爲了自利，依靠信徒來資養自身。破壞他人行善佈施，來世要變成駱駝或驢來償還。如果能詢問和觀照內心，就像良馬一樣。』由於這樣的因緣，所以需要造《觀心論》（Guanxin Lun）。前面有兩偈半，說明想要興盛佛法反而變成玷污損害。這是針對那些到處化緣的人說的。這兩偈半正是說明了知事得失的重要性。然而，如果不是內心有明晰的理解和觀行，知道因果報應，畏懼罪惡和業力，發誓不做任何利己的事情，是無法做到的。用觀智觀照內心，知道萬法都是虛幻的，有什麼值得貪戀的？有什麼值得為之奮鬥的？雖然一切如幻如化，但因果報應不會有差錯。盜竊達到五錢，就像砍斷多羅樹一樣，佛法會因此而斷絕，此人不能算作僧人。顯現上會被人天所厭惡，暗地裡會被幽冥聖賢所呵斥，現在會身心摧殘，未來會變成駱駝或驢來償還。一旦失去人身，萬劫都難以恢復。侵佔利益哪怕極其微小，所受的報應也極其嚴重。有觀智的人怎麼會做這種事呢？就像良馬一樣，最終不會有任何利己和侵犯大眾的過失。偈語說：『各種外道都有自己的法門，卻不去深入研究，而是偷偷窺探佛教的教義，動輒經過十幾年。這不僅說明他們的法門拙劣，而且必定懷有破壞佛教的心。』這些人就像迦毗梨（Kapila）外道一樣，仙人和聖人怎麼會聽任他們胡作非爲呢？爲了這個因緣，所以需要造《觀心論》。這兩偈半說明了外道的得失。然而，外道窺探佛教教義，不外乎兩種意圖：一是輕視佛教的法門拙劣，二是圖謀破壞佛法。窺探尋找過失，並非出於好心來探尋佛教。過去，外道難以辯倒一切法師，唯獨對一位禪師無可奈何，禪師的母親勸他不要...

【English Translation】 English version: Its heart contains fifteen meanings that cannot be fully translated, so let's set them aside for now. The Heart Sutra has already clarified these meanings. Therefore, one who can contemplate the emptiness of the mind-dust can realize the Dharma-kośa (Dharma treasury) of the Śrāvakayāna (Vehicle of Hearers); one who contemplates the mind as provisional existence can realize the Dharma-kośa of the Bodhisattvayāna (Bodhisattva Vehicle); one who contemplates the mind as the Middle Way can realize the Dharma-kośa of the Buddhayāna (Buddha Vehicle). Which sutra does not contain these three Dharma-kośas? Which treatise does not encompass them? The mind itself possesses eighty-four thousand Dharma-kośas. What could those who uphold, study, and contemplate the Guanxin Jing (Sutra of Contemplating the Mind) forget? Therefore, contemplating the inner mind can illuminate inner wisdom, govern emotions and thoughts, and enable the mind to awaken and be liberated from afflictions. A verse says: 'Encouraging cultivation and making offerings, flourishing the Dharma and settling practitioners, secretly cultivating the mind is for self-benefit, relying on believers to support oneself. Destroying others' acts of charity and giving, one will be reborn as a camel or donkey to repay. If one can inquire and contemplate the mind, one will be like a fine horse.' Because of this cause and condition, it is necessary to compose the Guanxin Lun (Treatise on Contemplating the Mind). The preceding two and a half verses explain how the desire to flourish the Dharma can instead become defilement and harm. This is directed at those who go around begging for alms. These two and a half verses precisely illustrate the importance of knowing the gains and losses of actions. However, unless one has clear inner understanding and contemplation, knows the retribution of cause and effect, fears sin and karma, and vows to do nothing for self-benefit, it is impossible to achieve. Using contemplative wisdom to observe the mind, one knows that all dharmas are illusory; what is there to be greedy for? What is there to strive for? Although everything is like illusion, the retribution of cause and effect is not mistaken. Stealing up to five coins is like cutting down a Tala tree; the Buddha-dharma will be severed, and this person cannot be counted as a monk. Openly, they will be hated by humans and devas; secretly, they will be rebuked by the unseen sages; in the present, their body and mind will be destroyed; in the future, they will be reborn as a camel or donkey to repay. Once one loses human form, it is difficult to recover for myriad kalpas. Infringing on even the slightest benefit will result in extremely heavy retribution. How could someone with contemplative wisdom do such a thing? Like a fine horse, they will ultimately have no faults of self-benefit or infringing upon the masses. A verse says: 'Various heterodox paths each have their own doctrines, but instead of deeply studying them, they secretly spy on Buddhist teachings, often for over a decade. This not only shows the clumsiness of their own doctrines but also indicates a heart intent on destroying the Buddha-dharma.' These people are like the Kapila (Kapila) heretics; how could immortals and sages allow them to act recklessly? Because of this cause and condition, it is necessary to compose the Guanxin Lun. These two and a half verses explain the gains and losses of heterodox paths. However, heterodox paths spying on Buddhist teachings have no more than two intentions: one is to despise the clumsiness of Buddhist doctrines, and the other is to plot to destroy the Buddha-dharma. Spying to find faults is not done with a good intention to explore Buddhism. In the past, heterodox paths found it difficult to defeat all Dharma masters, except for one Chan master, whom they could do nothing about. The Chan master's mother advised him not to...

云。汝若將禪師論者。罵驢馬頭一切諸獸之頭。即可得勝外道。遂隨其母計得勝。后受迦毗梨之身。一身而有千頭。既運噁心冥聖豈聽也。事如偈說。偈云。富貴而無道。多增長憍逸。若能問觀心。得真法富貴。雖高而不危。雖滿而不溢。不著世富貴。心常在道法。為是因緣故。須造觀心論。此兩偈半明富貴得失。何者。夫富貴不與憍奢而憍奢自至。故偈云。富貴而無道。多增長憍逸。若能問觀心。而觀實相境。境發於妙智。即是種性貴也。而實相境智具足七聖之財。乃至具足萬德萬行。稱之為富也。法華云。有大長者其家大富。即其義也。得此富貴之道居懷流乎其體者。即如偈。雖高而不危。雖滿而不溢。不著世富貴。心常在道法等也。偈云。貧賤多奸諂。窺窬造眾惡。現彼王法治。死墮三惡道。若能問觀心。即安貧養道。有道即富貴。無為即富樂。為是因緣故。須造觀心論。此兩偈半明貧者得大也。何者。若內無觀慧之道。照朗心胸情抱則闇。以心闇故。不識生死涅槃世間出世間之因果也。而復為貧窮飢寒所逼。而遂窺窬奸諂造惡故。偈云。現被王法治。死墮于地獄。若有觀智之心。即識往因達今世之報。不更造惡招將來之苦。但安神養道。故偈云。有道即富貴。無為即富樂也。偈云。四眾皆佛子。無非是法親。

因執善法諍。遂結未來怨。若能問觀心。和合如水乳。皆師子之子。悉是栴檀林。為是因緣故。須造觀心論。此兩偈半明三師各執所弘之法。而相是非。遂結未來重怨。論初已略出其過然外道各執所計。是故云是事實余盡妄語。是則有眾多究竟之道故是邪也。而今佛法唯一實相印之一道故。經云。唯一究竟道。無眾多究竟。故經云。雖示種種道其實為一乘。而今諸師不取所詮之一道。共出生死昏衢法侶之親。但執能詮種種之道共相。是非遂結重怨。何愚之甚。故偈云。遂結未來怨也。非但自空失一生妄縈毒苦。復誤學徒失於慧目。師弟皆同外道矣。故云。諸論各異端修行理無二執者。有是非達者無違諍故。諸師是執而不達也。若能觀心實相修乎一道。四眾無非法親。事如偈說也。偈云年衰身帶疾。眼闇耳漸聾。心昏多忘漏。年不如一年。死王金翅鳥。不久吞命根。一旦業繩斷。氣絕豈能言。為是因緣故。須造觀心論。此兩偈半明師自唱涅槃時至也。然從論初至於今說。猶屬序分。雖未正說深義。而先明三師四眾諸有得失。言方雖復淺近。而是即事所行之要行道家之大障。而今行者識此諸失。知過必改者。可謂真行道人。雖未證無生而無生不遠也。然二萬燈明佛一期將竟。而說法華即入涅槃。釋迦亦爾。特更別為一緣而

【現代漢語翻譯】現代漢語譯本因執著于自己所修的善法而互相爭論，最終結下未來世的怨恨。如果能夠反過來觀照自心，使彼此和合，如同水乳交融一般，那麼大家都是佛的弟子，都身處旃檀樹林之中。正是因為這個緣故，才需要撰寫《觀心論》。這兩偈半闡明了三位法師各自執著于自己所弘揚的佛法，從而互相指責對方的錯誤，最終結下未來世的深重怨恨。《觀心論》一開始已經略微指出了這種過失。然而，外道各自執著于自己所認定的道理，所以說自己的才是事實，其餘都是虛妄之語。這樣一來，就有了眾多所謂的究竟之道，所以是邪道。而如今佛法只有唯一實相印這一條道路，所以經書上說：『唯一究竟道，無眾多究竟。』因此經書上說：『雖然示現種種道路，其實是爲了唯一佛乘。』而如今各位法師不取所詮釋的唯一道路，共同在生死昏暗的道路上做佛法侶伴的親人，卻只是執著于能詮釋的種種道路，互相爭論是非，最終結下深重的怨恨，這是多麼愚蠢啊！所以偈語說：『遂結未來怨也。』這不僅讓自己空白地虛度一生，被虛妄的痛苦所纏繞，還耽誤了學徒，讓他們失去了智慧之眼，師父和弟子都和外道一樣了。所以說：『各種論典各有不同的端倪，修行之理本無二致，執著于不同端倪的人，就會產生是非，通達修行之理的人，就不會有違背和爭論。』各位法師就是執著于不同的端倪而不通達修行之理啊！如果能夠觀照自心實相，修習唯一的道路，那麼四眾弟子沒有不是法親的，事情就像偈語所說的那樣。偈語說：『年老體衰身帶疾病，眼睛昏花耳朵漸漸失聰，心智昏聵常常遺忘疏漏，一年不如一年。死王如同金翅鳥，不久就要吞噬性命的根本。一旦維繫生命的業力之繩斷裂，氣息斷絕，又怎麼能夠說話呢？』正是因為這個緣故，才需要撰寫《觀心論》。這兩偈半闡明了法師自己唱誦涅槃的時候已經到了。然而，從《觀心論》一開始到現在所說的內容，仍然屬於序分。雖然還沒有正式闡述深刻的含義，但是先說明了三位法師和四眾弟子在修行上的各種得失。所說的道理雖然淺顯，但是卻是修行道路上必須要做的事情，也是修行道路上的巨大障礙。如今修行人認識到這些過失，知道有過錯就一定要改正，就可以稱得上是真正的修行人。即使還沒有證得無生，距離無生也不遠了。然而，二萬燈明佛一生的教化即將結束，說法華經后就進入涅槃，釋迦牟尼佛也是如此，特別要另外說明一個因緣。

【English Translation】 English version Clinging to virtuous practices leads to disputes, ultimately sowing seeds of future resentment. If one can turn inward and contemplate the mind, harmonizing like milk and water, then all are children of the Buddha, dwelling in a sandalwood forest. It is for this reason that the 'Treatise on Contemplating the Mind' needs to be written. These two and a half verses clarify how the three teachers each cling to the Dharma (teachings) they propagate, thereby criticizing each other's faults, ultimately sowing seeds of deep resentment for the future. The beginning of the treatise has already briefly pointed out this fault. However, external paths (non-Buddhist teachings) each cling to their own doctrines, claiming that theirs is the truth and all others are falsehoods. In this way, there are numerous so-called ultimate paths, which are therefore heretical. But now the Buddha-dharma has only the one path of the Seal of True Reality, so the scriptures say: 'The only ultimate path, there are no numerous ultimates.' Therefore, the scriptures say: 'Although showing various paths, in reality it is for the one vehicle (Ekayana).' But now the teachers do not take the one path that is being explained, becoming relatives and companions on the dark road of birth and death, but only cling to the various paths that can be explained, arguing about right and wrong, ultimately sowing deep resentment. How foolish! Therefore, the verse says: 'Thus sowing seeds of future resentment.' This not only wastes one's own life, entangled in false suffering, but also delays the students, causing them to lose their eye of wisdom. Teacher and disciple are both like those of external paths. Therefore, it is said: 'Various treatises have different aspects, but the principle of practice is not twofold. Those who cling to differences will have disputes, those who understand will have no contradictions.' The teachers are clinging to differences and not understanding the principle of practice. If one can contemplate the true reality of the mind and cultivate the one path, then all four assemblies (bhikshus, bhikshunis, upasakas, upasikas) are Dharma relatives, as the verse says. The verse says: 'Old age weakens the body and brings illness, the eyes dim and the ears gradually become deaf, the mind becomes confused and often forgets and leaks, each year worse than the last. The King of Death is like a Garuda (golden-winged bird), soon to swallow the root of life. Once the rope of karma that sustains life is broken, and breath ceases, how can one speak?' It is for this reason that the 'Treatise on Contemplating the Mind' needs to be written. These two and a half verses clarify that the teacher himself is chanting that the time of Nirvana has arrived. However, from the beginning of the treatise until now, what has been said still belongs to the introductory section. Although the profound meaning has not yet been formally explained, the various gains and losses of the three teachers and the four assemblies in practice are first clarified. Although the principles stated are shallow, they are the essential things to do on the path of practice, and also the great obstacles on the path of practice. Now, if practitioners recognize these faults and know that they must correct them if they have made mistakes, they can be called true practitioners. Even if they have not yet attained non-birth, non-birth is not far away. However, the teaching period of the twenty thousand Dipamkara Buddhas is coming to an end, and after preaching the Lotus Sutra, they enter Nirvana, and so it is with Shakyamuni Buddha, especially to explain another cause.

說涅槃。今之大師一期隨緣異說不同。今將欲涅槃故。撮要說其一論。何者。是論始終唯令觀心者只為心。是如來藏具足一切佛法。而眾生不覺內衣有無價寶珠。今論正示眾生心中寶藏佛之知見。示悟眾生與法華無別。故今唱衰老即是欲入涅槃。所以說此論竟。即歸真滅度。更無言也。稽首十方佛下有四行偈。明歸請。何者夫欲造論必須歸三寶。加威建立。偈云。稽首十方佛。深慈觀心者。勸善諦觀察發正覺妙樂。此一偈歸請于佛。然三寶者皆具足四無量心。但慈能與樂。佛慈最重。故請與樂也。偈云。稽首十方法。深悲觀心者。勸善諦觀察。得真法免苦。然悲能拔苦。而法寶是真妙藥。體能救苦故請法。深悲觀心者免苦也。偈云。稽首十方僧。若能善觀察。入大和合海。歡喜心無量。然僧名和合。即是隨喜不乖之義。故就僧論歡喜也。偈云。稽首龍樹師。愿加觀心者。令速得解脫。亦加舍三心。然龍樹正破執除見而興故。請龍樹加舍慈悲喜之三心。見愛之著也又宗本于龍樹。故請加也。偈云。今承三寶力下一行明已歸命三寶竟。今當承三寶之力。起三十六問。然三十六問明義略周故。有三十六也。若隨緣對事辯問則不可數也。偈云。若觀一念心下一行。明若能觀一念心能答此問。當知心眼則開得入清涼池也。偈云不

【現代漢語翻譯】現代漢語譯本：關於涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。現在的大師們隨著因緣變化，說法各不相同。我如今將要進入涅槃，所以撮取要點，講述一個論點。那是什麼論點呢？這個論點的始終，都是爲了讓觀心的人只專注於心。這心就是如來藏（Tathagatagarbha，指一切眾生皆具有的佛性），具足一切佛法。而眾生卻不自覺地內衣里有無價的寶珠。現在這個論點，正是要指示眾生心中寶藏般的佛之知見。開示覺悟眾生，與《法華經》（Lotus Sutra）的教義沒有差別。所以我現在宣稱衰老，就是將要進入涅槃。因此，說完這個論點，我就歸於真理，滅度而去，不再多說什麼了。『稽首十方佛』（向十方諸佛稽首）下面有四句偈頌，表明歸依和祈請。為什麼要這樣做呢？因為要造論，必須歸依三寶（佛、法、僧），依靠三寶的威神力來建立。偈頌說：『稽首十方佛，深慈觀心者，勸善諦觀察，發正覺妙樂。』這句偈頌是歸依和祈請于佛。三寶都具足四無量心（慈、悲、喜、舍），但慈能給予快樂，佛的慈悲最為重要，所以祈請佛給予快樂。偈頌說：『稽首十方法，深悲觀心者，勸善諦觀察，得真法免苦。』悲能拔除痛苦，而法寶是真正的妙藥，其體效能夠救拔痛苦，所以祈請法，讓深悲觀心的人免除痛苦。偈頌說：『稽首十方僧，若能善觀察，入大和合海，歡喜心無量。』僧的名稱是和合，就是隨喜而不乖戾的意思。所以就僧來說歡喜。偈頌說：『稽首龍樹師（Nagarjuna，佛教論師），愿加觀心者，令速得解脫，亦加舍三心。』龍樹菩薩正是爲了破除執著，去除邪見而興起的，所以祈請龍樹菩薩加持，捨棄慈悲喜這三種心，以及對見解和愛著的執著。又因為本論宗承龍樹菩薩，所以祈請加持。偈頌說：『今承三寶力』（現在依靠三寶的力量）下面一行，表明已經歸命三寶。現在應當依靠三寶的力量，提出三十六個問題。之所以有三十六個問題，是因為三十六個問題能夠簡略而周全地闡明義理。如果隨著因緣，針對具體的事情進行辯論提問，那就不可計數了。偈頌說：『若觀一念心』（如果能觀察一念心）下面一行，表明如果能夠觀察一念心，能夠回答這些問題，就應當知道心眼就會開啟，得以進入清涼的池水之中。偈頌說：『不』

【English Translation】 English version: Speaking of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The current masters have different sayings according to the changing conditions. Now that I am about to enter Nirvana, I will extract the main points and talk about one argument. What is that argument? The beginning and end of this argument is to make those who observe the mind focus only on the mind. This mind is the Tathagatagarbha (Tathagatagarbha, referring to the Buddha-nature inherent in all beings), which is complete with all Buddha-dharma. However, sentient beings are unaware that there is a priceless jewel in their inner garment. Now this argument is to indicate the treasure-like Buddha's knowledge and vision in the minds of sentient beings. To enlighten sentient beings is no different from the teachings of the Lotus Sutra (Lotus Sutra). Therefore, I now declare that aging is about to enter Nirvana. Therefore, after finishing this argument, I will return to the truth, pass away, and say no more. 'Homage to the Buddhas of the Ten Directions' (Homage to the Buddhas of the Ten Directions) below has four lines of verses, indicating refuge and prayer. Why do this? Because to create a theory, one must take refuge in the Three Jewels (Buddha, Dharma, Sangha) and rely on the power of the Three Jewels to establish it. The verse says: 'Homage to the Buddhas of the Ten Directions, those who deeply compassionately observe the mind, encourage good and careful observation, and develop the wonderful joy of perfect enlightenment.' This verse is taking refuge in and praying to the Buddha. The Three Jewels all possess the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), but loving-kindness can give happiness, and the Buddha's loving-kindness is the most important, so pray to the Buddha to give happiness. The verse says: 'Homage to the Dharma of the Ten Directions, those who deeply compassionately observe the mind, encourage good and careful observation, and obtain the true Dharma to avoid suffering.' Compassion can remove suffering, and the Dharma Jewel is the true wonderful medicine, whose nature can save suffering, so pray for the Dharma to relieve the suffering of those who deeply compassionately observe the mind. The verse says: 'Homage to the Sangha of the Ten Directions, if you can observe well, enter the sea of great harmony, and have immeasurable joy.' The name of the Sangha is harmony, which means rejoicing without being perverse. So, in terms of the Sangha, there is joy. The verse says: 'Homage to Master Nagarjuna (Nagarjuna, a Buddhist philosopher), may you bless those who observe the mind, so that they may quickly attain liberation, and also abandon the three minds.' Bodhisattva Nagarjuna arose precisely to break attachments and remove wrong views, so pray for Bodhisattva Nagarjuna to bless and abandon the three minds of loving-kindness, compassion, and joy, as well as attachments to views and love. Also, because this theory inherits Bodhisattva Nagarjuna, pray for blessings. The verse says: 'Now relying on the power of the Three Jewels' (Now relying on the power of the Three Jewels) below, indicating that one has already taken refuge in the Three Jewels. Now one should rely on the power of the Three Jewels to raise thirty-six questions. The reason why there are thirty-six questions is that thirty-six questions can briefly and comprehensively explain the meaning. If you argue and ask questions about specific things according to the circumstances, it will be countless. The verse says: 'If you observe one thought of mind' (If you can observe one thought of mind) below, indicating that if you can observe one thought of mind and can answer these questions, you should know that the eye of the mind will be opened and you will be able to enter the cool pool. The verse says: 'Not'

能答此問下一行明迷惑者不能答問也。哀哉末法中下一行傷嘆。明末法無行道人。設有三數寧別是問故。傷嘆也。偈云。故生悲愍心下一行明恐畏後生。或有能解者。故起悲心作此觀心論。令觀者開朗也。愿諸見聞者下一行明誡勸。令莫疑謗。何者。而法華略說中恐生疑謗故。三止不說止其譭謗。非但不能得解。復增其重罪。后廣說中雖嚴誡勸。五千之流。猶從座起。不信佛言。今將欲開于論端。畏物疑謗故。預先誡勸也。問曰下有十三長行四字重問。造論正為何人。即答意明不為二人而為二人。言不為二人者。一則文字外學。如貧數他寶。但貴耳入口出。未常研心內觀。斯亦未足可論圓道也。二則設得四禪八定者。亦全未識佛法。況初心安般數息。何可共論妙道乎。而今言為二人者。一則坐禪得定發解辯說無窮。自謂人間之寶。今作此問不能答者。何者未得謂得。未證謂證。墮增上慢也。二則為相隨學徒不知內心求道。外著文字負經論而浪行。空無所獲。而不知破一微塵出大千經卷。為斯二人而造論也。◎

觀心論疏卷第一大正藏第 46 冊 No. 1921 觀心論疏

觀心論疏卷第二

隋天臺沙門灌頂撰

◎論曰。摩訶般若波羅蜜經明四十二字門。初云。若聞阿字門。即解一

【現代漢語翻譯】現代漢語譯本『能答此問』（能夠回答這個問題）下一行說明迷惑的人不能回答這個問題。『哀哉末法中』（可悲啊，末法時代中）下一行是傷感嘆息。說明末法時代沒有修行得道的人。即使有三兩個人，也一定是別有用心來提問的，所以感到傷感嘆息。偈語說：『故生悲愍心』（所以生起悲憫之心）下一行說明是恐怕後世的人，或許有能夠理解的人，所以生起悲憫之心，寫這部《觀心論》，讓閱讀的人能夠開悟明白。『愿諸見聞者』（希望所有見到和聽到的人）下一行是告誡勸勉，讓他們不要懷疑誹謗。為什麼呢？因為《法華經》略說中，恐怕有人產生懷疑誹謗，所以三次停止不說，是爲了阻止他們的譭謗。這樣不僅不能理解，反而增加他們的罪過。後來廣說中，雖然嚴厲告誡勸勉，五千人還是離席而去，不相信佛的話。現在將要開始論述，害怕有人懷疑誹謗，所以預先告誡勸勉。問：下面有十三行長文，用四個字概括，是重複提問，造這部論，究竟是爲了什麼人？回答的意思是，不是爲了兩種人，而是爲了兩種人。說不是爲了兩種人，第一種是隻注重文字表面學習的人，就像窮人幫別人數寶，只重視耳朵聽進去，嘴巴說出來，從來沒有用心去研究內觀，這樣的人不足以談論圓滿的佛道。第二種是即使得到四禪八定的人，也完全不認識佛法，更何況是剛開始修習安般數息的人，怎麼能和他談論精妙的佛道呢？現在說爲了兩種人，第一種是坐禪得到禪定，能言善辯，自認為是人間珍寶的人，現在提出這個問題他們不能回答，是因為他們沒有得到卻說得到了，沒有證悟卻說證悟了，墮入了增上慢。第二種是盲目跟隨學習的人，不知道內心求道，只注重外在的文字，揹負著經論到處遊蕩，最終一無所獲，不知道打破一粒微塵就能顯現出大千世界的經卷。這部論就是爲了這兩種人而寫的。《觀心論疏》卷第一大正藏第 46 冊 No. 1921 《觀心論疏》《觀心論疏》卷第二隋朝天臺沙門灌頂撰寫論中說：《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra）中闡明了四十二字門，一開始說：如果聽聞『阿』字門，就能理解一切。

【English Translation】 English version 『Those who can answer this question』 indicates that those who are deluded cannot answer it. 『Alas, in the Dharma-ending Age』 is a lament. It indicates that in the Dharma-ending Age, there are no people who practice the path and attain enlightenment. Even if there are two or three people, they must be asking questions with ulterior motives, hence the lament. The verse says: 『Therefore, compassion arises』 indicates fear that later generations may not understand. Therefore, compassion arises and this Treatise on Contemplating the Mind is written, so that those who read it can be enlightened. 『May all who see and hear』 is an admonition, urging them not to doubt or slander. Why? Because in the abridged explanation of the Lotus Sutra, there is fear that doubt and slander may arise, so it is stopped three times to prevent their slander. This not only prevents understanding but also increases their sins. Later, in the extensive explanation, although there is stern admonition, five thousand people still left their seats, not believing the Buddha's words. Now, as we are about to begin the discussion, fearing doubt and slander, we offer this preliminary admonition. Question: Below are thirteen long lines, summarized in four characters, repeatedly asking, for whom is this treatise being written? The answer is, it is not for two kinds of people, but it is for two kinds of people. Saying it is not for two kinds of people, the first is those who only focus on the surface of the text, like a poor person counting another's treasures, only valuing what enters the ears and exits the mouth, never using the mind to study and contemplate internally. Such people are not qualified to discuss the perfect Buddha-path. The second is those who have attained the Four Dhyanas and Eight Samadhis, but do not understand the Buddhadharma at all, let alone those who are just beginning to practice Anapanasati (安般數息, mindfulness of breathing). How can we discuss the profound Buddha-path with them? Now, saying it is for two kinds of people, the first is those who have attained samadhi through meditation, are eloquent and consider themselves treasures among humans. Now, they cannot answer this question because they claim to have attained what they have not attained, and claim to have realized what they have not realized, falling into arrogance. The second is those who blindly follow and learn, not knowing to seek the path within, only focusing on external texts, carrying sutras and treatises around aimlessly, ultimately gaining nothing, not knowing that breaking a single dust mote can reveal the sutras of the great thousand worlds. This treatise is written for these two kinds of people. Commentary on the Treatise on Contemplating the Mind, Volume 1 Taisho Tripitaka, Volume 46, No. 1921, Commentary on the Treatise on Contemplating the Mind Commentary on the Treatise on Contemplating the Mind, Volume 2 Composed by the Sramana Guanding (灌頂), of the Tiantai (天臺) School of the Sui Dynasty The treatise says: The Mahaprajnaparamita Sutra (摩訶般若波羅蜜經) explains the forty-two syllable-doors. It begins by saying: If one hears the syllable-door 『A』 (阿), one immediately understands all.

切義。所謂一切法初不生。今論初明四不可說。即是不生義。故引彼文也。次引龍樹中論八不者。一彼論初明八不。即是不生為首。與今論同。二彼論明諸法不自生。亦不從他生。不共不無因。是故說無生。論主用此四句釋八不。辯諸法不生以用申經。今論約彼自生一句。起三十六問。有此二義。故引彼論文也。問云何是龍樹用八不破立申。經之相。復云何是自他四句釋八不。申經之相。復云何是約自生一句。起三十六問耶答今當次第釋此三問也。今先明經中破立。后明論申破立。何者。然涅槃經明昔以四枯破外道邪常之計。今以四榮破三修斷無之執。二邊病除始得非枯非榮入大涅槃。而復枯榮雙用二鳥俱游。利者因斯入秘密藏。經云。安置諸子秘密藏中。我亦不久自住其中。法華亦先破三乘四枯之病。故云無二亦無三。然後會歸常樂我凈。故云汝是我子我今常住不滅。汝亦具於四榮。既識枯榮即悟非枯非榮。經云。終歸於空即是非枯非榮。入大寂涅槃空也。而能枯榮雙用。經云。一切財物汝悉知之。無智人前勿妄宣傳。有智人中可廣宣也。何者。三根並悟。五千之流。猶未信也。而諸大乘破立。得意者已悟。迷者執教未曉。龍樹后出作論。初明八不破執二邊邪迷。申佛中道正教。然論雖明八不。合而論之只是不生不

【現代漢語翻譯】切義（Qieyi）：所謂一切法最初不生。現在論述最初闡明四不可說，就是不生的含義。所以引用那段文字。其次引用龍樹（Nagarjuna）《中論》（Madhyamaka-karika）的八不，一是那部論著最初闡明八不，就是以不生為首，與現在的論述相同。二是那部論著闡明諸法不自生，也不從他生，不共生，不無因生，所以說無生。論主用這四句解釋八不，闡明諸法不生以用來申述佛經。現在的論述針對其中的『自生』一句，提出三十六問。有這兩種含義，所以引用那部論著的文字。問：什麼是龍樹用八不破除邪見、建立正見的相狀？又什麼是用自生、他生等四句解釋八不、申述佛經的相狀？又什麼是針對『自生』一句，提出三十六問？答：現在應當依次解釋這三個問題。現在先闡明佛經中的破除和建立，后闡明論著中對破除和建立的申述。什麼是佛經中的破除和建立呢？《涅槃經》（Nirvana Sutra）闡明過去用四枯破除外道邪常的計較，現在用四榮破除三乘修斷的斷滅執著。兩種邊見消除，才能得到非枯非榮，進入大涅槃。而且枯榮雙用，二鳥俱游。有利根的人因此進入秘密藏。《涅槃經》說：『安置諸子秘密藏中，我亦不久自住其中。』《法華經》（Lotus Sutra）也先破除三乘四枯的弊病，所以說無二亦無三，然後會歸常樂我凈，所以說『汝是我子，我今常住不滅，汝亦具於四榮。』既認識枯榮，就領悟非枯非榮。《涅槃經》說：『終歸於空，即是非枯非榮，入大寂涅槃空也。』而且能夠枯榮雙用。《涅槃經》說：『一切財物汝悉知之，無智人前勿妄宣傳，有智人中可廣宣也。』為什麼呢？三根並悟，五千之流，猶未信也。而諸大乘破立，得意者已悟，迷者執教未曉。龍樹后出作論，最初闡明八不，破除執著二邊的邪迷，申述佛陀中道的正教。然而論著雖然闡明八不，合起來論述只是不生不現代漢語譯本：切義（Qieyi）：所謂一切法最初不生。現在論述最初闡明四不可說，就是不生的含義。所以引用那段文字。其次引用龍樹（Nagarjuna）《中論》（Madhyamaka-karika）的八不，一是那部論著最初闡明八不，就是以不生為首，與現在的論述相同。二是那部論著闡明諸法不自生，也不從他生，不共生，不無因生，所以說無生。論主用這四句解釋八不，闡明諸法不生以用來申述佛經。現在的論述針對其中的『自生』一句，提出三十六問。有這兩種含義，所以引用那部論著的文字。問：什麼是龍樹用八不破除邪見、建立正見的相狀？又什麼是用自生、他生等四句解釋八不、申述佛經的相狀？又什麼是針對『自生』一句，提出三十六問？答：現在應當依次解釋這三個問題。現在先闡明佛經中的破除和建立，后闡明論著中對破除和建立的申述。什麼是佛經中的破除和建立呢？《涅槃經》（Nirvana Sutra）闡明過去用四枯破除外道邪常的計較，現在用四榮破除三乘修斷的斷滅執著。兩種邊見消除，才能得到非枯非榮，進入大涅槃。而且枯榮雙用，二鳥俱游。有利根的人因此進入秘密藏。《涅槃經》說：『安置諸子秘密藏中，我亦不久自住其中。』《法華經》（Lotus Sutra）也先破除三乘四枯的弊病，所以說無二亦無三，然後會歸常樂我凈，所以說『汝是我子，我今常住不滅，汝亦具於四榮。』既認識枯榮，就領悟非枯非榮。《涅槃經》說：『終歸於空，即是非枯非榮，入大寂涅槃空也。』而且能夠枯榮雙用。《涅槃經》說：『一切財物汝悉知之，無智人前勿妄宣傳，有智人中可廣宣也。』為什麼呢？三根並悟，五千之流，猶未信也。而諸大乘破立，得意者已悟，迷者執教未曉。龍樹后出作論，最初闡明八不，破除執著二邊的邪迷，申述佛陀中道的正教。然而論著雖然闡明八不，合起來論述只是不生不

【English Translation】 Qieyi: The so-called all dharmas are initially unproduced. Now, the discussion initially clarifies the four unspeakables, which is the meaning of unproduced. Therefore, that passage is cited. Secondly, Nagarjuna's Madhyamaka-karika's eight negations are cited. First, that treatise initially clarifies the eight negations, with unproduced being the first, which is the same as the current discussion. Second, that treatise clarifies that all dharmas are not self-produced, nor are they produced from others, not jointly produced, and not without cause. Therefore, it is said to be unproduced. The author uses these four sentences to explain the eight negations, clarifying that all dharmas are unproduced in order to expound the sutras. The current discussion raises thirty-six questions regarding the 'self-produced' sentence. There are these two meanings, so the text of that treatise is cited. Question: What is the aspect of Nagarjuna using the eight negations to refute wrong views and establish right views? Also, what is the aspect of using the four sentences of self-production, other-production, etc., to explain the eight negations and expound the sutras? Also, what is it to raise thirty-six questions regarding the 'self-produced' sentence? Answer: Now, these three questions should be explained in order. Now, first clarify the refutation and establishment in the sutras, and then clarify the exposition of refutation and establishment in the treatises. What is the refutation and establishment in the sutras? The Nirvana Sutra clarifies that in the past, the four withereds were used to refute the externalist's wrong view of permanence, and now the four flourishings are used to refute the annihilationist attachment to the three vehicles' cultivation of cessation. When the two extreme views are eliminated, one can attain neither withered nor flourishing, and enter great nirvana. Moreover, both withered and flourishing are used together, and two birds travel together. Those with sharp roots thus enter the secret treasury. The Nirvana Sutra says: 'Place all the children in the secret treasury, and I will soon dwell there myself.' The Lotus Sutra also first refutes the faults of the three vehicles' four withereds, so it says there is neither two nor three, and then converges to permanence, bliss, self, and purity, so it says 'You are my children, I now dwell permanently and do not perish, and you also possess the four flourishings.' Once one recognizes withered and flourishing, one realizes neither withered nor flourishing. The Nirvana Sutra says: 'Ultimately returning to emptiness is neither withered nor flourishing, entering great silent nirvana is emptiness.' Moreover, one can use both withered and flourishing. The Nirvana Sutra says: 'You know all wealth and possessions, do not recklessly proclaim it before the ignorant, but widely proclaim it among the wise.' Why? The three roots are enlightened together, but the five thousand still do not believe. And the refutation and establishment of the various Mahayana, those who have attained the meaning have already awakened, while those who are confused cling to the teachings and do not understand. Nagarjuna later wrote treatises, initially clarifying the eight negations, refuting the wrong views of clinging to the two extremes, and expounding the Buddha's right teaching of the Middle Way. However, although the treatises clarify the eight negations, taken together, they only discuss non-production.

滅二句。破斷常二邊。何者不常即是不生。不斷即是不滅不一即不生。不異即不滅。不來即不生。不去即不滅也。是則不生即四枯之空。破二十五有計常樂我凈之生病。不滅即四榮之假破二乘斷無之滅病。是以眾生因龍樹用不生不滅。破二邊病除方曉中道。始悟經中枯榮非枯非榮。三觀妙用開佛知見。識衣中之寶也。故論中辯三觀之名云。因緣所生法。我說即是空。亦名為假名。亦是中道義也。問若爾。因緣生法四句。若為會通不生不滅三觀耶。答因緣所生者。即是二十五有有漏生滅之法。先出所破之境也。次云。我說即是空者。即是不生破因緣有漏生法明其不生。故是空也。次云。亦名為假名者。即是不滅破灰斷滅無。故云亦名假名也。次云亦名中道義者。即是不生故不常。不滅故不斷。不常不斷非有非無故。亦名中道義也。所以論用不生不滅之空假破迷。申佛中道圓妙三觀。意在此也。論破外人云。若如汝所計則無三寶四諦。若如我所破則不失三寶四諦。三寶四諦即榮樹一鳥之用也。論后兩品明小乘觀法。即是枯樹一鳥之用也。是則二鳥俱游枯榮雙運。斯論之妙用。又論明二觀。即是論用中即是論體故稱中道論也。問今正應明此論四不可說。何乃釋中論破申之意耶。答彼論不生不滅等因緣所生法。四句破申即是今

【現代漢語翻譯】滅二句。破斷常二邊。何者不常即是不生，不斷即是不滅，不一即不生，不異即不滅，不來即不生，不去即不滅也。這是說，『不生』即是四枯之空，破除眾生執著於二十五有（指欲界、色界、無色界這三界中的二十五種存在狀態）計常樂我凈（常、樂、我、凈四種顛倒的見解）的生病。『不滅』即是四榮之假，破除二乘（聲聞乘和緣覺乘）斷滅的滅病。因此，眾生因龍樹（Nagarjuna）菩薩運用『不生不滅』的道理，破除二邊之病，才能明白中道。開始領悟經中所說的枯榮並非真正的枯，也非真正的榮，三觀（空觀、假觀、中觀）的妙用開啟佛的知見，認識到衣中之寶（比喻佛性）。所以《中論》中辨析三觀之名時說：『因緣所生法，我說即是空，亦名為假名，亦是中道義也。』問：如果這樣，因緣生法四句，要如何會通『不生不滅』的三觀呢？答：『因緣所生者』，即是二十五有有漏生滅之法，首先指出所要破除的境界。接著說『我說即是空者』，即是『不生』，破除因緣有漏生法，闡明其『不生』的本質，所以說是『空』。接著說『亦名為假名者』，即是『不滅』，破除灰身泯智的斷滅，所以說『亦名假名』。接著說『亦名中道義者』，即是『不生』所以不是常，『不滅』所以不是斷，既不是常也不是斷，非有非無，所以也稱為『中道義』。所以《中論》運用『不生不滅』的空假來破除迷惑，闡述佛陀中道圓妙的三觀，意圖就在於此。《中論》破斥外道說：『如果按照你們所執著的，那麼就沒有三寶（佛、法、僧）和四諦（苦、集、滅、道）；如果按照我所破斥的，那麼就不會失去三寶和四諦。』三寶和四諦就像榮樹一鳥的功用。《中論》後面的兩品闡明小乘的觀法，就像枯樹一鳥的功用。這就是說，二鳥同時在枯榮之間遊動，雙重運用，是《中論》的妙用。而且《中論》闡明二觀，即是《中論》的運用，也就是《中論》的本體，所以稱為《中道論》。問：現在正應該闡明此論的四不可說，為什麼卻解釋《中論》破斥和闡述的意義呢？答：那部論的『不生不滅』等『因緣所生法』四句破斥和闡述，就是現在...

【English Translation】 These two phrases, 'cessation' and 'destruction,' break through the two extremes of permanence and annihilation. What is not permanent is not born; what is not annihilated is not destroyed; what is not one is not born; what is not different is not destroyed; what does not come is not born; what does not go is not destroyed. This means that 'not born' is the emptiness of the four withered states, breaking the attachment to the twenty-five existences (referring to the twenty-five states of existence in the desire realm, form realm, and formless realm) and the sickness of clinging to permanence, pleasure, self, and purity (the four inverted views). 'Not destroyed' is the provisionality of the four flourishing states, breaking the sickness of annihilation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, sentient beings, through Nāgārjuna's (龍樹) use of 'not born, not destroyed,' break through the sickness of the two extremes and then understand the Middle Way. They begin to realize that the withered and flourishing states mentioned in the scriptures are neither truly withered nor truly flourishing. The wonderful function of the three contemplations (emptiness, provisionality, and the Middle Way) opens the Buddha's knowledge and vision, recognizing the treasure in the robe (a metaphor for Buddha-nature). Therefore, in the Treatise on the Middle Way, when discussing the names of the three contemplations, it says: 'The law that arises from conditions, I say is emptiness, is also called provisionality, and is also the meaning of the Middle Way.' Question: If that is so, how can the four phrases of the law arising from conditions be reconciled with the three contemplations of 'not born, not destroyed'? Answer: 'That which arises from conditions' refers to the conditioned, arising and ceasing laws of the twenty-five existences, first pointing out the realm to be broken through. Then, saying 'I say is emptiness' means 'not born,' breaking the conditioned, arising law of conditions, clarifying its essence of 'not born,' therefore it is said to be 'emptiness.' Then, saying 'is also called provisionality' means 'not destroyed,' breaking the annihilation of extinguishing body and mind, therefore it is said 'also called provisionality.' Then, saying 'is also the meaning of the Middle Way' means 'not born' therefore not permanent, 'not destroyed' therefore not annihilated, neither permanent nor annihilated, neither existent nor non-existent, therefore it is also called 'the meaning of the Middle Way.' Therefore, the Treatise uses the emptiness and provisionality of 'not born, not destroyed' to break through delusion, expounding the Buddha's perfect and wonderful three contemplations of the Middle Way. The intention lies in this. The Treatise refutes externalists, saying: 'If according to what you cling to, then there would be no Three Jewels (Buddha, Dharma, Sangha) and Four Noble Truths (suffering, accumulation, cessation, path); if according to what I refute, then the Three Jewels and Four Noble Truths will not be lost.' The Three Jewels and Four Noble Truths are like the function of a bird in a flourishing tree. The last two chapters of the Treatise explain the contemplation methods of the Small Vehicle, which are like the function of a bird in a withered tree. This means that the two birds simultaneously roam between the withered and flourishing states, operating in a dual manner, which is the wonderful function of the Treatise. Moreover, the Treatise clarifies the two contemplations, which is the function of the Treatise, which is also the essence of the Treatise, therefore it is called the Treatise on the Middle Way. Question: Now we should be explaining the four inexpressibles of this Treatise, why are you explaining the meaning of the Treatise on the Middle Way's refutation and exposition? Answer: That Treatise's four phrases of 'not born, not destroyed' and 'the law that arises from conditions' refuting and expounding is now...

四不可說破執。申于佛教是同故。先釋彼次解今也。何者。經云。生生不可說。即彼因緣所生有漏之法也。經云。生不生不可說。即彼我說即是空也。經云。不生生不可說。即彼亦名為假名也。經云。不生不生不可說。即彼亦名中道義也。是則名異而義同。申破一也。問既其同一彼已明之。此何繁更說答雖同而大異。何者。彼歷一切法廣破一切迷執。不專破心辯心。出一切佛法之知見。所以學者多失宗本。今明心是萬法之本。故句句約心而破。顯其心中圓具一切佛法。令識家中伏藏衣中之寶。息其希求之勞。與彼論大異也。今次答上問云。何用自他四句釋八不。以用申經者。今先釋不生一句。何者。但眾生一切迷惑莫不計。執三界二十五有而起四倒。橫計神我生於三毒八萬四千諸煩惱惑。無明緣行乃至老死苦集流轉生死浩然。死已更生已生歸死。虛妄而受三途重苦。莫知休息。而龍樹菩薩愍斯群迷故。作論申經。示眾生諸法之本源。清凈無生無滅。令其反本還源故。說諸法不生等。但眾生執計已久。未能即悟無生之理。故外人救云。世間現見有一切萬物瓶衣柱地神我等。云何論主破云言無耶。論主言。何得信汝愚癡。牛羊眼所見即謂之為有。如病眼見空華。病眼何足為證耶。論主為是等眾生不能得信悟故。約自他四句

【現代漢語翻譯】現代漢語譯本：四不可說破除執著。在佛教中，這與之前的論述是相同的，所以先解釋之前的，再解釋現在的。什麼是四不可說呢？經中說：『生生不可說』，指的是因緣所生的有漏之法。經中說：『生不生不可說』，指的是我說即是空性。經中說：『不生生不可說』，指的是這也稱為假名。經中說：『不生不生不可說』，指的是這也稱為中道義。』這就是說，名稱不同而意義相同，這是第一種破除。問：既然它們相同，之前的已經說明了，為什麼還要重複說明呢？答：雖然相同，但有很大的不同。為什麼呢？之前的論述歷經一切法，廣泛地破除一切迷惑執著，不專門破除心，而是辯論心，闡述一切佛法的知見，所以學習者常常失去根本。現在說明心是萬法的根本，所以句句都圍繞心來破除，顯示心中圓滿具足一切佛法，使人認識到家中的伏藏、衣中的寶藏，停止希求的勞苦，這與之前的論述有很大的不同。現在回答上面的問題說：『為什麼要用自他四句來解釋八不呢？』用以闡述經文。現在先解釋『不生』一句。為什麼呢？因為眾生的一切迷惑，無不計執三界二十五有（三界指欲界、色界、無色界；二十五有指三界中的二十五種存在狀態）而生起四倒（四種顛倒的知見）。橫生出神我，產生於三毒（貪、嗔、癡）和八萬四千種煩惱迷惑。無明緣行乃至老死，苦集流轉生死，浩瀚無邊。死後又生，生后又死，虛妄地承受三途（地獄、餓鬼、畜生）的深重痛苦，不知休息。龍樹菩薩（Nagarjuna）憐憫這些迷茫的眾生，所以作論來闡述經文，向眾生揭示諸法的本源，清凈無生無滅，使他們反本還源，所以說諸法不生等等。但是眾生執著計較已經很久了，不能立刻領悟無生的道理，所以外人反駁說：『世間現今見到有一切萬物，瓶子、衣服、柱子、土地、神我等等，為什麼論主破斥說沒有呢？』論主說：『你怎麼能相信你愚癡的牛羊眼所見，就說它存在呢？就像病眼看到空中的花朵一樣，病眼怎麼能作為證據呢？』論主爲了使這些眾生能夠相信和領悟，所以用自他四句來論述。

【English Translation】 English version: The four unspeakables break attachments. In Buddhism, this is the same as the previous discourse, so explain the previous first, then explain the present. What are the four unspeakables? The sutra says: 'Birth-birth is unspeakable,' referring to the conditioned dharmas arising from causes and conditions. The sutra says: 'Birth-non-birth is unspeakable,' referring to my saying that it is emptiness. The sutra says: 'Non-birth-birth is unspeakable,' referring to this also being called provisional name. The sutra says: 'Non-birth-non-birth is unspeakable,' referring to this also being called the Middle Way. ' This means that the names are different but the meanings are the same, this is the first kind of breaking. Question: Since they are the same, and the previous has already explained it, why repeat the explanation? Answer: Although they are the same, there is a big difference. Why? The previous discourse goes through all dharmas, widely breaking all delusions and attachments, not specifically breaking the mind, but debating the mind, expounding all the knowledge and views of the Buddhadharma, so learners often lose the root. Now it is explained that the mind is the root of all dharmas, so every sentence revolves around the mind to break through, showing that the mind is fully equipped with all Buddhadharma, so that people can recognize the hidden treasure in the home, the treasure in the clothes, and stop the labor of seeking, which is very different from the previous discourse. Now answer the above question saying: 'Why use the four sentences of self and other to explain the eight negations?' It is used to expound the sutra. Now first explain the sentence 'non-birth'. Why? Because all the delusions of sentient beings, without exception, cling to the three realms and twenty-five existences (the three realms refer to the desire realm, the form realm, and the formless realm; the twenty-five existences refer to the twenty-five states of existence in the three realms) and give rise to the four inversions (four kinds of inverted views). They give rise to the self, arising from the three poisons (greed, anger, and ignorance) and eighty-four thousand kinds of afflictions and delusions. Ignorance conditions action, and so on, until old age and death, suffering accumulates and flows through birth and death, vast and boundless. After death, they are born again, and after birth, they die again, falsely enduring the deep suffering of the three evil paths (hell, hungry ghosts, animals), without knowing rest. Nagarjuna Bodhisattva (Nagarjuna) pities these confused sentient beings, so he wrote a treatise to expound the sutra, revealing to sentient beings the origin of all dharmas, pure, without birth and without death, so that they can return to the root and return to the source, so he said that all dharmas are not born, and so on. But sentient beings have been clinging to calculations for a long time, and cannot immediately understand the principle of non-birth, so outsiders retorted: 'The world now sees all things, bottles, clothes, pillars, land, self, and so on, why does the author refute and say there is nothing?' The author said: 'How can you believe what your foolish cow and sheep eyes see and say it exists? Just like a sick eye seeing flowers in the air, how can a sick eye be used as evidence?' The author used the four sentences of self and other to argue in order to enable these sentient beings to believe and understand.

。一一檢破窮責。令其情窮理極。方悟無生之理。故云。以自他四句釋成八不也。今略出自他四句。責破之相者。但一切眾生一計有心神之我。二計有一切萬物。今且破檢心神者。今問夫計心生不生四句為自生。為他生。為共生。為無因生耶。若謂一念心起不從外境。但從自心而生者。即自生也。即應常生何得對境。即生不對不生故。經云。有緣思生無緣思不生。故知心不自生也。若謂從境而生者。即他生也。若是他生離於內心。而應得生。若離必不能生何謂他生耶。若言由內有心外藉于境。內外和合共生。今問前責自生不得。即是內無有生。前責他生不得。即是外境無生。是二各無生。合共云何得生耶。如一沙無油合兩沙亦無也。若內外各有生合則兩生。又若必各自有生。何用共合而生耶。是則共生猶有三過也。若謂離心離境無因緣而生者有因緣責。生尚不可得。何況無因緣而得有生耶。故中論云。諸法不自生。亦不從他生。不共不無因。是故說無生。廣破如論也。次破無情一切法求生不可得者。且寄穀子檢破。例餘一切法亦然也。何者。今問穀子為自生他生共生無因生耶。若言穀子自生者。不應藉水土而生耶。今實不爾。故知穀子不自生。若謂從水土之他生者。離穀子之外而水土之他應能生耶。今實不爾。故知他

不能生也。若謂內由有穀子外藉水土為因緣共生者。前已責自他各求生不可得。共云何生共生有三過如前說。若謂離穀子水土無因緣而生者。有因緣求生尚不可得。何況無因緣生耶。故云。諸法不自生等(云云)。今略舉大綱。得意者亦足以除疑也。若欲廣知可自往尋論也。釋論云。一切諸法中但有名與色。若欲如實觀但當觀名色。然名即是心。攝得一切有情之法。色即外塵。攝得一切無情之法。是則今約色心二法自他。四句檢生不可得者。當知一切萬法皆無生也。眾生因此四句檢責求生不可得。始悟解一切法無生。即得反本還源。歸真本凈。方曉一切萬法皆是虛妄。無復執計。鈍者未悟。聞破諸法不生。即復謂之有滅。論主即復四句求檢于滅。何者。若謂法體自滅即是自滅。若謂法體為三相所滅。即是他滅。若謂法體三相合滅。即共滅。若謂離法體三相滅者。即無因滅。四句俱不可求檢不可得。始悟諸法本自不生今則無滅。知即色是空非色滅空。此是破二十五有之生滅。歸偏真自性之空。此未顯中道。今用不滅破自性空者。若云即色自性是空者。即自滅。若謂滅色取空者。即他滅。若謂滅色自空和合。即共滅。若謂難自他即無因滅。是則四句檢自性空亦不可得也。此即諸法不自滅。亦不從他滅。不共不無因。是故知

【現代漢語翻譯】現代漢語譯本不能生。如果說內在依靠穀子，外在憑藉水土作為因緣共同產生，那麼之前已經責難過，自身和他身各自求生都不可得，共同又如何產生？共同產生有三重過失，如前所述。如果說離開穀子、水土，沒有因緣而產生，那麼有因緣求生尚且不可得，何況沒有因緣而產生呢？所以說，諸法不自生等等。現在簡略地舉出大綱，領會要旨的人也足以消除疑惑。如果想要廣泛瞭解，可以自己去查閱論著。釋論說，一切諸法中只有名和色。如果想要如實觀察，就應當觀察名和色。然而，名就是心，涵蓋一切有情眾生的法；色就是外塵，涵蓋一切無情眾生的法。那麼，現在就用色心二法自身和他身，四句來檢查產生，如果不可得，就應當知道一切萬法都是無生的。眾生因此用四句來檢查責難，求生不可得，才開始領悟理解一切法無生，就能夠反本還源，迴歸真如本凈，才明白一切萬法都是虛妄，不再執著計較。愚鈍的人沒有領悟，聽到破斥諸法不生，就又認為有滅。論主就又用四句來求檢于滅。哪四句呢？如果說法體自身滅亡，就是自滅；如果說法體被三相（生、住、異）所滅，就是他滅；如果說法體和三相合起來滅亡，就是共滅；如果說離開法體，三相滅亡，就是無因滅。四句都不可求檢，不可得，才開始領悟諸法本來不生，現在也就沒有滅。知道即色是空，不是色滅了才是空。這是破斥二十五有的生滅，迴歸偏真自性的空，這還沒有顯現中道。現在用不滅來破斥自性空：如果說即色自性是空，就是自滅；如果說滅色取空，就是他滅；如果說滅色和自空和合，就是共滅；如果說難以說是自身和他身，就是無因滅。那麼，用四句來檢查自性空也是不可得的。這就是諸法不自滅，也不從他滅，不共同滅，也不無因滅，所以要知道。 English version Cannot be born. If it is said that internally relying on the grain seed and externally depending on water and soil as conditions to jointly arise, then it has already been challenged that self and other cannot each seek birth and attain it. How can they arise together? Joint arising has three faults, as mentioned before. If it is said that apart from the grain seed, water, and soil, without conditions, it arises, then seeking birth with conditions is already unattainable, let alone arising without conditions? Therefore, it is said, 'All dharmas do not arise from themselves,' etc. Now, I will briefly outline the main points. Those who grasp the essence will be able to dispel doubts. If you want to know more broadly, you can go and search the treatises yourself. The Shastra says, 'In all dharmas, there are only name (nama) and form (rupa). If you want to observe reality as it is, you should observe name and form.' However, name is the mind, encompassing all sentient beings' dharmas; form is external dust, encompassing all non-sentient beings' dharmas. So, now, using the two dharmas of mind and form, self and other, the four sentences to examine arising, if it is unattainable, then you should know that all myriad dharmas are unborn. Sentient beings therefore use the four sentences to examine and challenge, seeking birth and not attaining it, only then do they begin to realize and understand that all dharmas are unborn, and they can return to the origin, return to the true, pure nature, and then understand that all myriad dharmas are illusory, and no longer cling to them. Dull people do not realize, and upon hearing the refutation of the non-arising of all dharmas, they then think there is cessation. The author then uses the four sentences to examine cessation. What four sentences? If the substance of the dharma ceases by itself, it is self-cessation; if the substance of the dharma is ceased by the three marks (birth, duration, change), it is other-cessation; if the substance of the dharma and the three marks cease together, it is joint-cessation; if apart from the substance of the dharma, the three marks cease, it is causeless-cessation. All four sentences are unsearchable and unattainable, only then do they begin to realize that all dharmas are originally unborn, and now there is no cessation. Knowing that form is emptiness, not that form ceases and then there is emptiness. This is refuting the arising and ceasing of the twenty-five existences, returning to the emptiness of the partial true nature, which has not yet revealed the Middle Way. Now, using non-cessation to refute self-nature emptiness: if it is said that the self-nature of form is emptiness, it is self-cessation; if it is said that ceasing form and taking emptiness, it is other-cessation; if it is said that ceasing form and self-emptiness combine, it is joint-cessation; if it is difficult to say self or other, it is causeless-cessation. Then, using the four sentences to examine self-nature emptiness is also unattainable. This is that all dharmas do not cease by themselves, nor do they cease from others, not jointly, nor without cause, therefore know.

【English Translation】 English version Cannot be born. If it is said that internally relying on the grain seed and externally depending on water and soil as conditions to jointly arise, then it has already been challenged that self and other cannot each seek birth and attain it. How can they arise together? Joint arising has three faults, as mentioned before. If it is said that apart from the grain seed, water, and soil, without conditions, it arises, then seeking birth with conditions is already unattainable, let alone arising without conditions? Therefore, it is said, 'All dharmas do not arise from themselves,' etc. Now, I will briefly outline the main points. Those who grasp the essence will be able to dispel doubts. If you want to know more broadly, you can go and search the treatises yourself. The Shastra says, 'In all dharmas, there are only name (nama) and form (rupa). If you want to observe reality as it is, you should observe name and form.' However, name is the mind, encompassing all sentient beings' dharmas; form is external dust, encompassing all non-sentient beings' dharmas. So, now, using the two dharmas of mind and form, self and other, the four sentences to examine arising, if it is unattainable, then you should know that all myriad dharmas are unborn. Sentient beings therefore use the four sentences to examine and challenge, seeking birth and not attaining it, only then do they begin to realize and understand that all dharmas are unborn, and they can return to the origin, return to the true, pure nature, and then understand that all myriad dharmas are illusory, and no longer cling to them. Dull people do not realize, and upon hearing the refutation of the non-arising of all dharmas, they then think there is cessation. The author then uses the four sentences to examine cessation. What four sentences? If the substance of the dharma ceases by itself, it is self-cessation; if the substance of the dharma is ceased by the three marks (birth, duration, change), it is other-cessation; if the substance of the dharma and the three marks cease together, it is joint-cessation; if apart from the substance of the dharma, the three marks cease, it is causeless-cessation. All four sentences are unsearchable and unattainable, only then do they begin to realize that all dharmas are originally unborn, and now there is no cessation. Knowing that form is emptiness, not that form ceases and then there is emptiness. This is refuting the arising and ceasing of the twenty-five existences, returning to the emptiness of the partial true nature, which has not yet revealed the Middle Way. Now, using non-cessation to refute self-nature emptiness: if it is said that the self-nature of form is emptiness, it is self-cessation; if it is said that ceasing form and taking emptiness, it is other-cessation; if it is said that ceasing form and self-emptiness combine, it is joint-cessation; if it is difficult to say self or other, it is causeless-cessation. Then, using the four sentences to examine self-nature emptiness is also unattainable. This is that all dharmas do not cease by themselves, nor do they cease from others, not jointly, nor without cause, therefore know.

無滅不常。不斷不一不異。不來不去。例四句撿皆不可得。故知不滅是則兩用也。然既以四句不滅。撿自性空不可得。即是非空而空名第一義。即是四枯四句不生。撿自性之有不可得。即是非有而有名法性之色。經云。舍無常色獲得常色。即是四榮。以此自他四句求撿。生滅不常不斷。不一不異不來不去。眾生因悟。經中枯榮非枯非榮。三觀中道是名自他四句。釋論初八不用申佛經。其相如是也。次答上第三問。云何約自生一句。起三十六問者。經云。不內觀得是智慧。乃至非內外觀得是智慧。亦不離內外觀得是智慧。今亦爾。四句求生不可得。亦不離自他四句。論主又明不生則不有不滅。即不無不無故。得約自生一句起三十六問也。余他生共生無因生亦然也。論云。問觀自生心。云何四不說。離戲論諍訟。心凈如虛空。此一偈去是第二正說分。有三十六偈。為三十六問。就正說分為十章。初一偈明教理圓妙不可說。二有兩偈。明迷理教起見思二惑。三有四偈明悟理有淺深。致有四教之別。四有一偈。明欲尋教下之理。應依四種三昧方軌而修。五有一偈。明妙理不可頓階。應先修二十五方便。六有一偈。明心觀理實而諸境。雜發不同。七有一偈。明隨觀一境。用十法成乘。八有七偈。明十法觀成證諸地住。具諸法門不

【現代漢語翻譯】現代漢語譯本無滅非常（沒有斷滅，也不是恒常）。不斷不異（不是斷滅，也不是單一不變，更不是差異）。不來不去（沒有來處，也沒有去處）。用這四句來檢驗，都是不可得的。所以知道不滅，實際上是兩種用處。既然用這四句來否定斷滅，檢驗自性本空，也是不可得的。這就是非空而空，名為第一義諦。也就是四枯四句不生。檢驗自性本有，也是不可得的。這就是非有而有，名為法性之色。經中說：『捨棄無常之色，獲得常色』，這就是四榮。用自身和他身這四句來求證，生滅、斷常、一異、來去，眾生因此而覺悟。經中所說的枯榮，既非枯也非榮。三觀的中道，就叫做自身和他身的四句。釋論最初的八個不用來闡述佛經，它的相狀就是這樣。接下來回答上面第三個問題。『如何圍繞自生一句，提出三十六個問題？』經中說：『不從內觀而得智慧，乃至非內外觀而得智慧，也不離開內外觀而得智慧。』現在也是這樣，用四句來求證生，是不可得的，也不離開自身和他身的四句。論主又闡明，不生則不有，不滅則不無，因為不無，所以能夠圍繞自生一句提出三十六個問題。其餘的他生、共生、無因生也是這樣。論中說：『問：觀察自生之心，為何四句都不能說？遠離戲論和諍訟，心清凈如虛空。』這一偈之後是第二正說分，有三十六偈，用來闡述三十六個問題。就正說分來說，分為十章。第一偈說明教理圓滿微妙，不可言說。第二有兩偈，說明迷惑于理，因教而生起見惑和思惑。第三有四偈，說明領悟真理有深淺，導致有四教的差別。第四有一偈，說明想要探尋教下的真理，應該依靠四種三昧的修行方法。第五有一偈，說明微妙的真理不能一下子達到，應該先修二十五種方便。第六有一偈，說明用心觀照真理，實際上各種境界，雜亂顯現各不相同。第七有一偈，說明隨著觀照一個境界，用十種方法成就乘。第八有七偈，說明用十種方法觀照成就，證得各個地的果位，具足各種法門。

【English Translation】 English version Neither annihilation nor permanence (no extinction, nor is it constant). Neither discontinuity nor identity (not annihilation, nor is it singular and unchanging, nor is it different). Neither coming nor going (no coming, no going). Examining with these four phrases, all are unattainable. Therefore, knowing non-extinction actually has two uses. Since these four phrases are used to negate annihilation, examining self-nature as empty is also unattainable. This is neither empty nor empty, called the First Principle. That is, the four withered and four phrases do not arise. Examining self-nature as existent is also unattainable. This is neither existent nor existent, called the color of Dharma-nature. The sutra says: 'Abandon impermanent color and obtain permanent color,' which is the four flourishing. Using the four phrases of self and other to seek proof, birth and death, discontinuity and permanence, identity and difference, coming and going, sentient beings are enlightened because of this. The withered and flourishing mentioned in the sutra are neither withered nor flourishing. The Middle Way of the three contemplations is called the four phrases of self and other. The first eight of the commentary are not used to elaborate on the Buddhist scriptures; its appearance is like this. Next, answer the third question above. 'How to raise thirty-six questions around the phrase of self-origination?' The sutra says: 'Wisdom is not obtained from internal observation, nor is wisdom obtained from non-internal observation, nor is wisdom obtained from not leaving internal observation.' It is the same now. Using four phrases to seek birth is unattainable, nor does it leave the four phrases of self and other. The commentator further clarifies that non-birth means non-existence, and non-extinction means non-non-existence. Because of non-non-existence, it is possible to raise thirty-six questions around the phrase of self-origination. The rest of other-origination, co-origination, and causeless-origination are also like this. The treatise says: 'Question: Observing the mind of self-origination, why can't the four phrases be spoken? Away from playfulness and disputes, the mind is as pure as the void.' After this verse is the second correct explanation section, with thirty-six verses, used to elaborate on thirty-six questions. As for the correct explanation section, it is divided into ten chapters. The first verse explains that the doctrine is complete and subtle, and cannot be spoken. The second has two verses, explaining that being confused about the truth, defilements of views and thoughts arise from the teachings. The third has four verses, explaining that the understanding of truth has depths, leading to the difference of the four teachings. The fourth has one verse, explaining that if you want to explore the truth under the teachings, you should rely on the practice methods of the four samadhis. The fifth has one verse, explaining that the subtle truth cannot be reached all at once, and you should first cultivate twenty-five expedients. The sixth has one verse, explaining that using the mind to contemplate the truth, in reality, various realms appear in a chaotic and different way. The seventh has one verse, explaining that following the contemplation of one realm, use ten methods to accomplish the vehicle. The eighth has seven verses, explaining that using ten methods to contemplate accomplishment, attaining the positions of various grounds, possessing all Dharma gates.

同。九有十四偈。明化他起用法不同。十有四偈。總結自行化他法門。並在於一心。盡凈言語道斷也。偈云。四不可說者。一生生不可說。二生不生不可說。三不生生不可說。四不生不生不可說。論釋云。生生故生。生故不生。云何可說。令例此語者。生生故生。不生生故不生不生。云何單可說失其圓旨也。又生生即三藏教。生不生即通教。不生生即別教。不生不生即圓教。是則不但三句即一句。一句即三句。不可說亦即三教即一教。一教即三教。云何可說。故論初云。四不可說次後辯其四教也。又經釋云。生生是有漏之法。故云生生。即是中論因緣所生法也。生不生者。釋云。世諦死時名生不生。即中論我說即是空。不生生者。釋云。初出胎名不生生。即中論亦名為假名。不生不生者。釋云。大般涅槃有不生不生。即中論亦名中道義也。是則論中四句即是論中三觀。三觀即一觀。一觀即三觀。云何可單說。單說則惑者極乎題目而領。豈會玄旨耶。經云。止止不須說我法妙難思。即其義也。故初明四不可說。復明三觀理妙也。又經云。一切眾生亦一非一非一非非一。亦一者。一切眾生則一乘故。即佛法義也。非一者如是數法記三乘故。即聲聞辟支佛菩薩三法數也。非非一者。如是數不定故。即六道法界。又言眾生者。

【現代漢語翻譯】同。九有十四偈，闡明化他（教化他人）時所運用的方法各有不同。十有四偈，總結了自行（自我修行）和化他（教化他人）的法門，都歸結於一心，達到言語道斷的境界。偈語說：『四不可說』是指：一生生不可說，二生不生不可說，三不生生不可說，四不生不生不可說。論釋說：『生生』是已經出生的狀態，所以說『生』；因為已經出生，所以說『不生』，怎麼能用言語表達呢？如果用這個例子來類推，『生生』是因為已經出生而出生，『不生生』是因為沒有出生而沒有不出生，怎麼能用單一的語言來表達，而失去它圓融的宗旨呢？進一步說，『生生』對應三藏教（針對聲聞、緣覺、菩薩的三種教法），『生不生』對應通教（三乘共通的教法），『不生生』對應別教（菩薩獨有的教法），『不生不生』對應圓教（圓滿的教法）。這樣看來，不僅僅是三句即一句，一句即三句，『不可說』也對應三教即一教，一教即三教，怎麼能用言語表達呢？所以論的開頭說，『四不可說』，之後才辨析四教的含義。另外，經文解釋說，『生生』是有漏之法（有煩惱和業力的法），所以說是『生生』，也就是《中論》所說的因緣所生法。『生不生』，解釋說，世俗諦（相對於真諦的世俗認知）死亡時稱為『生不生』，也就是《中論》所說的『我說即是空』。『不生生』，解釋說，初次出胎稱為『不生生』，也就是《中論》所說的『亦名為假名』。『不生不生』，解釋說，大般涅槃（究竟的涅槃）具有『不生不生』的特性，也就是《中論》所說的『亦名中道義』。這樣看來，《中論》中的四句對應《中論》中的三觀（空觀、假觀、中觀），三觀即一觀，一觀即三觀，怎麼能用單一的語言來表達呢？如果用單一的語言來表達，那麼迷惑的人就會只抓住字面意思，怎麼能領會其中玄妙的宗旨呢？經文說：『止止不須說，我法妙難思』，就是這個意思。所以首先闡明『四不可說』，再闡明三觀的理體玄妙。另外，經文說：『一切眾生亦一非一非一非非一』。『亦一』，是因為一切眾生都具有一乘佛性，所以說『亦一』，這就是佛法的真義。『非一』，是因為有聲聞、辟支佛、菩薩這三乘的差別，所以說『非一』，指的是聲聞、辟支佛、菩薩這三種法數。『非非一』，是因為這些法數是不確定的，所以說『非非一』，指的是六道法界。又說眾生，

【English Translation】 Same. Nine have fourteen Gathas, clarifying the different usages when transforming others (teaching others). Ten have four Gathas, summarizing the methods of self-cultivation (self-practice) and transforming others (teaching others), all of which converge on one mind, reaching the state where words are cut off. The Gatha says: 'The Four Unspeakables' refer to: first, 'birth-birth' is unspeakable; second, 'birth-non-birth' is unspeakable; third, 'non-birth-birth' is unspeakable; fourth, 'non-birth-non-birth' is unspeakable. The commentary explains: 'Birth-birth' is the state of already being born, so it is called 'birth'; because it is already born, it is called 'non-birth', how can it be expressed in words? If we use this example to extrapolate, 'birth-birth' is because of being born that it is born, 'non-birth-birth' is because of not being born that it is not not born, how can it be expressed in a single language, losing its complete purpose? Furthermore, 'birth-birth' corresponds to the Tripitaka teaching (three teachings for Sravakas, Pratyekabuddhas, and Bodhisattvas), 'birth-non-birth' corresponds to the Common Teaching (teachings common to the three vehicles), 'non-birth-birth' corresponds to the Distinct Teaching (teachings unique to Bodhisattvas), 'non-birth-non-birth' corresponds to the Perfect Teaching (complete teaching). In this way, not only are three sentences one sentence, and one sentence three sentences, but 'unspeakable' also corresponds to three teachings being one teaching, and one teaching being three teachings, how can it be expressed in words? Therefore, the beginning of the treatise says, 'The Four Unspeakables', and then analyzes the meaning of the four teachings. In addition, the sutra explains that 'birth-birth' is the Dharma of leakage (Dharma with afflictions and karma), so it is called 'birth-birth', which is the Dharma of dependent origination mentioned in the Madhyamaka-karika (Treatise on the Middle Way). 'Birth-non-birth' is explained as the time of death in the mundane truth (conventional truth relative to ultimate truth), which is called 'birth-non-birth', which is what the Madhyamaka-karika says 'I say is emptiness'. 'Non-birth-birth' is explained as the first birth from the womb, which is called 'non-birth-birth', which is what the Madhyamaka-karika says 'is also called provisional name'. 'Non-birth-non-birth' is explained as the Mahaparinirvana (ultimate Nirvana) having the characteristic of 'non-birth-non-birth', which is what the Madhyamaka-karika says 'is also called the meaning of the Middle Way'. In this way, the four sentences in the Madhyamaka-karika correspond to the three contemplations (emptiness, provisional existence, and the Middle Way) in the Madhyamaka-karika, three contemplations are one contemplation, and one contemplation is three contemplations, how can it be expressed in a single language? If it is expressed in a single language, then those who are confused will only grasp the literal meaning, how can they understand the profound purpose? The sutra says: 'Stop, stop, no need to speak, my Dharma is subtle and difficult to contemplate', that is the meaning. Therefore, first clarify 'The Four Unspeakables', and then clarify the profound principle of the three contemplations. In addition, the sutra says: 'All sentient beings are also one, not one, not not one, not non-not one'. 'Also one' is because all sentient beings have the Buddha-nature of the One Vehicle, so it is said 'also one', this is the true meaning of the Buddha-dharma. 'Not one' is because there are differences between the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, so it is said 'not one', referring to the three Dharma numbers of Sravakas, Pratyekabuddhas, and Bodhisattvas. 'Not non-one' is because these Dharma numbers are uncertain, so it is said 'not non-one', referring to the six realms of existence. Also speaking of sentient beings,

即六道也。是則經明一念之心具十法界明矣。又經云。眾生身有毒草。復有妙藥王。毒草即六道界。藥王即四聖界。是六道即生生也。二乘即生不生也。菩薩界即不生生。佛界即不生不生。結四句即一句在乎一心。九界即一界在乎一念。文義合會結。六道界即生死。四聖界即涅槃。涅槃即生死。生死即涅槃。九界即一界。一界即九界。即是不可思議境。云何可說。又六道生死即是罪四聖涅槃則是福。是則識心中十界四不可說。不思議境者。即是識生死非涅槃之妙理。深達罪福之相也。法華云。深達罪福相。遍照於十方。微妙凈法身。具相三十二。龍女悟斯圓理疾成佛道。常不輕圓信妙理故。得六根清凈。是則境智理妙不可說也。故初明不可說。后辯心具十界。明不思議境也。結四句教十法界三觀諸教文字。論云。文字即解脫。解脫即妙理。妙理云何可說。故初明不可說。后結云。一切語言道斷畢竟無所得也。然四不可說等法。並須約一念。一念心即是因緣所生即空即假即中。即空故是常寂。即假故是常照。即中故即非寂非照。因緣所生法亦得是空假雙照。結此四句即四不可說。如前辯者。則寂照四句類之可知。既即寂而照即照而寂。即寂照而非寂非照而雙寂照。一句即四句。是則理圓云何單可說。故云四不可說也。得

【現代漢語翻譯】現代漢語譯本：即是六道（地獄、餓鬼、畜生、阿修羅、人、天）。由此可見，經文闡明一念之心具足十法界（地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）的道理是顯而易見的。此外，經文說：『眾生身有毒草，復有妙藥王。』毒草即指六道界，藥王即指四聖界（聲聞界、緣覺界、菩薩界、佛界）。因此，六道即是生生不已，二乘（聲聞、緣覺）即是生而不生，菩薩界即是不生而生，佛界即是不生不生。總結這四句，即一句在於一心。九界（除佛界外的其他九界）即一界在於一念。文義結合起來，六道界即是生死，四聖界即是涅槃。涅槃即是生死，生死即是涅槃。九界即是一界，一界即是九界。這就是不可思議的境界，又怎麼可以用言語表達呢？此外，六道生死即是罪，四聖涅槃則是福。由此可見，識心中具足十界，四種不可說，不可思議的境界，即是認識到生死並非涅槃的微妙道理，深刻理解罪福的真相。《法華經》說：『深達罪福相，遍照於十方，微妙凈法身，具相三十二。』龍女領悟了這個圓滿的道理，迅速成就佛道。常不輕菩薩圓滿地信受這個微妙的道理，因此得到六根清凈。由此可見，境界、智慧、理體都是微妙不可說的。所以，首先闡明不可說，然後辨明心具足十界，闡明不可思議的境界。總結四句教和十法界三觀等諸教文字。《論》中說：『文字即是解脫，解脫即是妙理。』妙理又怎麼可以用言語表達呢？所以，首先闡明不可說，然後總結說：『一切語言道斷，畢竟無所得。』然而，四種不可說等法，都必須聯繫一念。一念心即是因緣所生，即空、即假、即中。即空，所以是常寂；即假，所以是常照；即中，所以即非寂非照。因緣所生法也可以是空假雙照。總結這四句即是四種不可說。如前面所辨析的，那麼寂照四句可以依此類推得知。既然即寂而照，即照而寂，即寂照而非寂非照而雙寂照，一句即是四句。由此可見，理體是圓滿的，又怎麼能單獨用一種說法來表達呢？所以說四種不可說。得

【English Translation】 English version: These are the Six Realms (hell, hungry ghosts, animals, asuras, humans, and heavens). Thus, it is clear that the sutra explains the principle that a single thought possesses all Ten Dharma Realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, heaven realm, Śrāvaka realm, Pratyekabuddha realm, Bodhisattva realm, and Buddha realm). Furthermore, the sutra says: 'In the bodies of sentient beings, there are poisonous weeds, and also a wonderful medicine king.' The poisonous weeds refer to the Six Realms, and the medicine king refers to the Four Noble Realms (Śrāvaka realm, Pratyekabuddha realm, Bodhisattva realm, and Buddha realm). Therefore, the Six Realms are continuous birth and death, the Two Vehicles (Śrāvakas and Pratyekabuddhas) are birth without birth, the Bodhisattva realm is non-birth yet birth, and the Buddha realm is non-birth and non-death. Summarizing these four phrases, one phrase lies in the single mind. The Nine Realms (all realms except the Buddha realm) mean one realm lies in a single thought. Combining the meaning of the text, the Six Realms are birth and death, and the Four Noble Realms are Nirvana. Nirvana is birth and death, and birth and death is Nirvana. The Nine Realms are one realm, and one realm is the Nine Realms. This is the inconceivable realm, so how can it be expressed in words? Furthermore, the birth and death of the Six Realms is sin, and the Nirvana of the Four Noble Realms is blessing. Thus, it can be seen that the mind of consciousness possesses the Ten Realms, the four unspeakable things, and the inconceivable realm, which is to recognize the subtle principle that birth and death is not Nirvana, and to deeply understand the true nature of sin and blessing. The Lotus Sutra says: 'Deeply understanding the characteristics of sin and blessing, universally illuminating the ten directions, the subtle and pure Dharma body, possessing the thirty-two marks.' The Dragon Girl realized this perfect principle and quickly attained Buddhahood. Bodhisattva Never Disparaging perfectly believed in this wonderful principle, and therefore attained purity of the six senses. Thus, it can be seen that the realm, wisdom, and principle are all subtle and unspeakable. Therefore, first clarify the unspeakable, and then distinguish that the mind possesses the Ten Realms, clarifying the inconceivable realm. Summarize the four phrases of teaching and the texts of the Ten Dharma Realms and Three Contemplations. The Treatise says: 'Words are liberation, and liberation is the wonderful principle.' How can the wonderful principle be expressed in words? Therefore, first clarify the unspeakable, and then conclude by saying: 'All paths of language are cut off, and ultimately nothing is obtained.' However, the four unspeakable dharmas, etc., must all be related to a single thought. The single thought is produced by conditions, which is emptiness, provisional existence, and the Middle Way. Because it is emptiness, it is constant stillness; because it is provisional existence, it is constant illumination; because it is the Middle Way, it is neither stillness nor illumination. The dharma produced by conditions can also be the dual illumination of emptiness and provisional existence. Summarizing these four phrases is the four unspeakable things. As analyzed earlier, then the four phrases of stillness and illumination can be known by analogy. Since it is stillness and illumination, it is illumination and stillness, it is stillness and illumination and neither stillness nor illumination but dual stillness and illumination, one phrase is four phrases. Thus, it can be seen that the principle is perfect, so how can it be expressed by a single statement? Therefore, it is said that there are four unspeakable things. Got

其圓理者息諍訟。心凈如虛空事。如偈說也。問何不約余法起三十六問耶。答經云。三界無別法。唯是一心作又云。心如工畫師。能畫種種五陰。一切世間中。無不從心造。故知心是二河之本。萬物之源。而今只為一切禪慧。學者不知觀心除煩惱病本。如欲伐樹除枝不凈其根生終不住。亦如治塘不塞其穴。漏終不斷。亦如癡狗逐塊。不知逐人塊終不息。諸喻可知。故約心而辯。經云。能觀心性名為上定。問若爾。佛何不但令觀心耶。答為鈍根眾生種種異說。智者須得意也。如貧女不知家內求寶而外求之。為其鈍故。涅槃教起正為示之。心中伏藏聲聞醉故。不覺內衣心中之寶。法華教起正為示之。故云。為令眾生開佛知見。出現於世。維摩亦然。故云。諸佛解脫當於眾生心行中求。今論亦爾。亦示眾生心中伏藏故。約心起三十六問。若能答者。即識心中一切法也。問若爾。只應問心出一切法。云何復問心出見思兩惑耶。答只為不知觀心。而結生八萬四千煩惱之冰。若能觀智照了即融。出八萬四千諸波羅密之水。而冰水未嘗有異解。惑何得別體。為不了故示心諸過。令知罪必改疾除忘惑。示心法門令識福不忘勤修習之。為是義故。約心觀于外惑也。又且心是一法易可觀之。萬法萬境逐物意移。難可照也。論云。問觀自生心

【現代漢語翻譯】現代漢語譯本：其圓滿的道理在於止息爭端訴訟。心清凈如同虛空一般。正如偈頌所說。問：為什麼不圍繞其他法門提出三十六問呢？答：經中說，『三界沒有別的法，唯一是心所造。』又說，『心如工畫師，能畫種種五陰（色、受、想、行、識，構成個體存在的五種要素）。一切世間中，沒有不是從心造的。』所以知道心是二河（愛河和見河，比喻兩種煩惱）的根本，萬物的源頭。現在只因爲一切修習禪定智慧的學者不知道觀心來去除煩惱的根本病因。如同想要砍樹卻只除掉枝幹而不凈化樹根，樹終究不能停止生長。也如同治理池塘卻不堵住漏洞，水終究不能停止流失。也如同愚癡的狗追逐土塊，不知道追逐人，土塊終究不會停止出現。各種比喻可以明白這個道理。所以圍繞心來辯論。經中說，『能觀察心性，名為上定。』問：如果這樣，佛為什麼不只教導人們觀心呢？答：爲了根器遲鈍的眾生，佛才做了種種不同的解說。有智慧的人必須領會其中的真意。如同貧窮的女子不知道在家中尋找寶藏，卻向外尋求。因為她愚鈍，所以涅槃經的教義興起，正是爲了向她指示這一點。因為心中隱藏著聲聞（小乘佛教徒）的習氣，所以沒有察覺到內衣中的寶藏。法華經的教義興起，正是爲了向她指示這一點。所以說，『爲了令眾生開啟佛的知見，才出現於世。』維摩詰經也是這樣。所以說，『諸佛的解脫應當在眾生的心行中尋求。』現在的論述也是這樣，也是爲了向眾生指示心中隱藏的寶藏，所以圍繞心提出三十六問。如果能夠回答這些問題，就能認識心中一切法了。問：如果這樣，只應該問心生出一切法，為什麼又問心生出見惑（知見上的迷惑）和思惑（思想上的迷惑）這兩種迷惑呢？答：只因爲不知道觀心，才結成八萬四千煩惱的冰。如果能夠用觀智照亮它，就能融化成八萬四千諸波羅密（到達彼岸的方法）的水。而冰和水未嘗有不同的本質。迷惑又怎麼會有不同的實體呢？因為不瞭解這個道理，所以揭示心的各種過失，使人知道罪過必定要改正，迅速去除迷惑。揭示心的法門，使人認識到福德，不要忘記勤奮修習。爲了這個意義，所以圍繞心來觀察外在的迷惑。而且心是一個法，容易觀察。萬法萬境隨著外物而轉移，難以照見。論中說：『問：觀察自生之心』

【English Translation】 English version: Its perfect principle lies in ceasing disputes and litigations. A pure mind is like empty space. As the verse says. Question: Why not raise thirty-six questions about other Dharmas? Answer: The Sutra says, 'The Three Realms have no separate Dharma, only the mind creates it.' It also says, 'The mind is like a skilled painter, able to paint various Skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence). In all the worlds, there is nothing that is not created from the mind.' Therefore, know that the mind is the root of the Two Rivers (the river of love and the river of views, metaphors for two kinds of afflictions), the source of all things. Now, it is only because all practitioners of Chan (meditation) and wisdom do not know how to observe the mind to remove the root cause of afflictions. It is like wanting to cut down a tree but only removing the branches without purifying the roots, the tree will ultimately not stop growing. It is also like managing a pond but not plugging the holes, the leakage will ultimately not stop. It is also like a foolish dog chasing a clod, not knowing to chase the person, the clod will ultimately not stop appearing. Various metaphors can make this clear. Therefore, we debate around the mind. The Sutra says, 'Being able to observe the nature of the mind is called the supreme Samadhi (state of meditative consciousness).' Question: If so, why did the Buddha not just teach people to observe the mind? Answer: For sentient beings with dull faculties, the Buddha gave various different explanations. Wise people must grasp the true meaning within them. It is like a poor woman who does not know to seek treasure within her home but seeks it outside. Because she is dull, the teachings of the Nirvana Sutra arose, precisely to point this out to her. Because the mind conceals the habit of Sravakas (Hinayana Buddhists), they do not perceive the treasure within their inner garment. The teachings of the Lotus Sutra arose, precisely to point this out to her. Therefore, it is said, 'In order to enable sentient beings to open the Buddha's knowledge and vision, he appears in the world.' The Vimalakirti Sutra is also like this. Therefore, it is said, 'The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' The current treatise is also like this, also to point out the hidden treasure in the minds of sentient beings, so thirty-six questions are raised about the mind. If one can answer these questions, one will recognize all Dharmas in the mind. Question: If so, one should only ask about the mind producing all Dharmas, why also ask about the mind producing the two delusions of views (wrong views) and thoughts (delusions in thought)? Answer: Only because one does not know how to observe the mind, one forms the ice of eighty-four thousand afflictions. If one can illuminate it with the wisdom of observation, it can melt into the water of eighty-four thousand Paramitas (methods of reaching the other shore). And ice and water have never had different essences. How can delusions have different entities? Because one does not understand this principle, the various faults of the mind are revealed, so that people know that sins must be corrected, and delusions quickly removed. The Dharma gate of the mind is revealed, so that people recognize merit and do not forget to diligently cultivate it. For this meaning, we observe external delusions around the mind. Moreover, the mind is one Dharma, easy to observe. The myriad Dharmas and myriad realms shift with external objects, difficult to illuminate. The treatise says: 'Question: Observing the self-arising mind'

。云何是魔行。業煩惱。所繫。三界火宅燒。問觀自生心。云何是外道。諸見煩惱業。流轉於六道。此兩偈不了一念自生之心即空。不解四不可說之理故。起見思二惑。思惑即是魔。非第六天魔也。見惑即外道。非六師也。經云。眾魔者樂生死。菩薩于生死而不捨。外道者樂諸見。菩薩于諸見而不動。此並就見思惑心。論魔外道耳。今就六塵論思惑魔者。不了一念之心即空。虛妄而見可愛。六塵纏綿愛著起貪。出二萬一千之惑。軟賊魔也。見可畏六塵生布起瞋。出二萬一千惑。即強魔也。平平六塵起癡。出二萬一千平品之魔也。等分復出二萬一千等分魔也。是則並由不了一念之心即空虛妄故。觸緣對境而為三毒等分。八萬四千魔賊之所縈纏。業煩惱系而被三界火宅之所燒者。故偈云。問觀自生心云何是魔行等。斯之謂也。次釋見惑者。正就推求諦理不當。心行理外而生煩惱。稱為見惑。名之外道。何者。若定謂一念之心具含萬法是如來藏者。即同迦毗羅外道。因中先有果計。若定謂心無萬法修之方有者。即同塸樓僧迦外道。因中無果之計。若定謂心亦具亦不具。即同勒沙婆外道。因中亦有果亦無果之計。六師各有定執。乃至單四句復四句。具足之見等。並是外道所計。推準可知。所以聞心具萬法是如來藏。即謂如囊之

盛沙。聞心無萬法即謂之如兔角。斯並永執邪見之人。何可論道者乎。經取譬如箜篌之聲。不可定實。責之有無四句。若如癡王斷絃求箜篌聲者。斯人求理四句有無。皆是邪見。茍執能如智臣善取聲者。巧能會真。四句皆是得門也。門名能通則無法不具。一色一香無非中道。舉足下足無非道場。必其茍執其門則塞。塞則無法非惑。惑心所見。一色一香無非顛倒。邪見外道也。略出八十八使見惑者。如觀一念之心愛著觀法。經云。法名無染若染於法。乃至涅槃是則染法。非求法也。此是貪使以貪愛故。贊其觀法則喜。呵之則瞋。此是瞋使。既未發真諦即是無明。闇惑此是癡使。既有無明昏闇。疑惑諦理即是疑使。恃我觀解陵他是則慢使。存我能觀心即是身見。既未見中道即是邊見。執己見為是撥他為非。即是邪見。必謂其觀解是涅槃因。即是戒取。定存所見之理是涅槃果。即是見取。斯是觀一念自生之心不了。起此十使之惑。十使約欲界四諦三十二。色無色四諦各二十八。三界四諦有八十八使也。名為集諦。見必依色即是苦諦。然長爪利根尚不識其見心。苦集我慢自高。今時行者焉能識乎。是以行者未悟理前。何得非見。宜可虛心亡慮悔過自省。不可茍執是非諍計。而生我慢。起八十八使。自縈妄惑。可謂舊病不除更增

新疾。然四教各有四門。合為十六門。一門修觀見惑若斯。餘十五門準而可知。問八十八使止障小乘。何得通於大乘。答別則如問。通則具有。有而義別也。此等見惑外道。皆由不了一念之心。妄縈惑苦流轉生死。故偈云。問觀自生心云何是外道等。斯之是也。論云。問觀自生心云何是三乘拙度。斷見思出三界火宅。前三偈明不了一念自生之心。不達四不可說之義理。故起見思二惑事。如前說。此去有四偈。是第三明理有淺深。若解悟一念自生之心。達四不可說之理。但解有大小巧拙。悟有漸頓淺深。致有四教之別。即為四偈也。問教本詮理。所詮唯二。能詮之教何得有四耶。答詮二理各有曲直巧拙。而成四也。后當可見。問寶所化城所詮二理。今在何處。若知處所求之即易也。答一色一香無非中道。無非寶所。即色是空無非化城。此道辯耳。既近即心而論者。經云。一切眾生即涅槃相。不復更滅。諸佛解脫當於眾生心行中求。為令眾生開佛知見。但由眾生不覺內衣里有無價寶珠。何知寶所之理在於即心之內。亦如貧女不識家中伏藏。眾生豈悟身內中道之源者乎。經云。生死即涅槃煩惱即菩提。是則寶所之理。豈在五百由旬之外。經云。即色是空偏真化城。亦非三百之外也。是則二理在乎一念之心。無勞遠涉。經云。

【現代漢語翻譯】現代漢語譯本新生的疾病。然而四教（四種教義，指藏教、通教、別教、圓教）各有四門（四種修行方法），合起來就是十六門。如果一門通過修觀來斷除見惑是這樣的，那麼其餘十五門可以類推得知。問：八十八使（八十八種見惑）只是阻礙小乘（聲聞乘和緣覺乘），怎麼能通用於大乘（菩薩乘）呢？答：分別來說就像你問的那樣，通盤來說則都具備。具備了，但意義有所不同。這些見惑外道，都是由於不瞭解一念之心，虛妄地被迷惑和痛苦纏繞，在生死中流轉。所以偈語說：『問：觀自生心，為什麼是外道等？』說的就是這個。論中說：『問：觀自生心，為什麼是三乘（聲聞乘、緣覺乘、菩薩乘）拙劣的度化方法？斷除見思惑，就能出離三界火宅。』前面的三首偈語說明不瞭解一念自生之心，不通達四不可說（空、有、亦空亦有、非空非有）的義理，所以產生見惑和思惑。如前面所說。從這裡開始有四首偈語，是第三部分，說明理有深淺。如果理解領悟一念自生之心，通達四不可說的道理，只是理解上有大小巧拙，領悟上有漸頓淺深，導致有四教的區別，就是這四首偈語的意思。問：教義的根本在於詮釋道理，所詮釋的只有二理（真諦和俗諦），能詮釋的教義怎麼會有四種呢？答：詮釋二理各有曲直巧拙，因此形成四種教義。後面將會看到。問：寶所（比喻涅槃）和化城（比喻方便法門）所詮釋的二理，現在在哪裡？如果知道處所，尋求就容易了。答：一色一香，無非中道（不落兩邊的真理），無非寶所。即色是空，無非化城。這是從道理上辨析。既然是就近從心上來談論，經中說：『一切眾生即是涅槃相，不再需要另外去滅度。諸佛的解脫應當在眾生的心行中尋求。』爲了讓眾生開啟佛的知見。只是因為眾生不覺察內衣里有無價寶珠，哪裡知道寶所的道理就在即心之內。也像貧女不認識家中隱藏的寶藏，眾生怎麼能領悟自身內在中道的根源呢？經中說：『生死即是涅槃，煩惱即是菩提。』那麼寶所的道理，難道在五百由旬（古印度長度單位）之外嗎？經中說：『即色是空，是偏真化城，也不是在三百由旬之外。』那麼二理就在一念之心，無需遠求。經中說：

【English Translation】 English version New illness. However, the Four Teachings (the four doctrines, referring to Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching) each have four gates (four methods of practice), which together make sixteen gates. If one gate cultivates contemplation to eradicate the delusions of views in this way, the remaining fifteen gates can be understood by analogy. Question: The eighty-eight bonds (eighty-eight types of delusions of views) only hinder the Lesser Vehicle (Śrāvakayāna and Pratyekabuddhayāna), how can they be applicable to the Great Vehicle (Bodhisattvayāna)? Answer: Separately, it is as you asked. Comprehensively, they are all present. They are present, but the meanings are different. These heretical paths with delusions of views are all due to not understanding the mind of a single thought, falsely entangled in delusion and suffering, transmigrating in birth and death. Therefore, the verse says: 'Question: Observing the self-arising mind, why is it heretical, etc.?' This is what it means. The treatise says: 'Question: Observing the self-arising mind, why is it a clumsy method of deliverance for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? Cutting off the delusions of views and thoughts, one can escape the burning house of the Three Realms.' The preceding three verses explain not understanding the self-arising mind of a single thought, not comprehending the meaning of the Four Unspeakables (emptiness, existence, both emptiness and existence, neither emptiness nor existence), thus giving rise to the delusions of views and thoughts. As previously stated. From here, there are four verses, which are the third part, explaining that the principles have depths. If one understands and comprehends the self-arising mind of a single thought, comprehends the principles of the Four Unspeakables, it is only that the understanding has degrees of greatness, skillfulness, and clumsiness, and the comprehension has degrees of gradualness, suddenness, shallowness, and depth, leading to the distinction of the Four Teachings, which is the meaning of these four verses. Question: The essence of the teachings lies in explaining the principles, and what is explained are only the Two Truths (conventional truth and ultimate truth), how can the teachings that explain have four types? Answer: Explaining the Two Truths each has its own crookedness, straightness, skillfulness, and clumsiness, thus forming four types of teachings. This will be seen later. Question: Where are the Two Truths explained by the Treasure Land (a metaphor for Nirvāṇa) and the Transformation City (a metaphor for expedient means) now? If the location is known, seeking it will be easy. Answer: One color, one fragrance, nothing is not the Middle Way (the truth that does not fall into extremes), nothing is not the Treasure Land. That is, form is emptiness, nothing is not the Transformation City. This is analyzing from the perspective of principle. Since it is discussing closely from the mind, the sutra says: 'All sentient beings are the aspect of Nirvāṇa, and there is no need for further extinction. The liberation of all Buddhas should be sought in the mind and actions of sentient beings.' It is to enable sentient beings to open the Buddha's knowledge and vision. It is only because sentient beings do not realize that there is a priceless jewel in their inner garment, how do they know that the principle of the Treasure Land lies within the immediate mind? It is also like a poor woman not recognizing the hidden treasure in her home, how can sentient beings realize the source of the Middle Way within themselves? The sutra says: 'Birth and death are Nirvāṇa, afflictions are Bodhi.' Then, is the principle of the Treasure Land beyond five hundred yojanas (an ancient Indian unit of distance)? The sutra says: 'Form is emptiness, it is the provisional Transformation City, and it is not beyond three hundred yojanas either.' Then, the Two Truths lie in the mind of a single thought, there is no need to seek far away. The sutra says:

能觀心性名為上定。然眾生尋求二理根有利鈍。巧拙四緣教隨於緣。致有四教之別。今先釋。初偈三藏教者。但眾生顛倒謂身心是常樂我凈。隨顛倒想起見思二惑。造作無邊生死罪果。常在火宅之中。為煩惱之所煎迫。常受苦惱。經云。火來逼身苦痛切己。雖遭大苦不以為患。但東西馳走視父而已。無求出意。長者雖復身手有力而不用之。即以方便設羊鹿等車。為諸三乘說諦緣度。斯則名為三藏說三乘之教。經云。即趣波羅奈轉四諦法輪。為五比丘說五眾之生滅等。五眾者。即是說五陰生滅。云三藏生滅教也。若今行者欲稟學三藏生滅觀者。觀一念自生之心。為生住滅三相所遷。唸唸無常。無常故苦苦故無我。無我故空。以觀知苦空無常無我。即破常樂我凈四倒。四倒破故。即不起見思妄惑。見思惑除名為火滅。則競共推排爭出火宅。是則有惑之本生有惑之念滅故。名生滅觀也。修此生滅觀故得悟心空證化城理。是名三藏拙度曲證真理也。故偈云。問觀自生心云何是三乘等。斯之是也。論云。問觀自生心。云何是巧度。三乘不斷結。得入二涅槃。此一偈明通教也。行者稟此教而修觀。觀一念自生之心即是空。非心滅空心自性空。經云。自性離故。自性無所有故。自性不可得故。經云。譬如幻師見所幻人。菩薩觀眾生為

【現代漢語翻譯】現代漢語譯本能觀照心性，這被稱為上定（supreme samadhi）。然而，眾生尋求真理的根器有利有鈍。由於根器、技巧和四種因緣的不同，佛陀的教導也隨之而變，因此有了四教（指藏、通、別、圓四教）的區別。現在先解釋第一偈，即三藏教（Tripitaka teaching）。只是眾生顛倒執著，認為身心是常、樂、我、凈的。隨著這種顛倒的想法，產生了見惑（conceptual illusions）和思惑（emotional illusions）這兩種迷惑，從而造作了無邊的生死罪業，永遠處在火宅（burning house，比喻充滿煩惱的世間）之中，被煩惱所煎熬，經常遭受苦惱。《涅槃經》中說：『火來逼身，苦痛切己，雖遭大苦，不以為患，但東西馳走，視父而已，無求出意。』（比喻眾生被煩惱所逼迫，卻不尋求出離）。長者（比喻佛陀）雖然身手有力，卻不用強力，而是以方便法門，設立羊車、鹿車等（比喻聲聞乘、緣覺乘），為各種根器的眾生宣說四諦（Four Noble Truths）、十二因緣（Twelve Links of Dependent Origination）、六度（Six Perfections）等法門。這就是三藏教所說的三乘（Three Vehicles）之教。《法華經》中說：『即趣波羅奈，轉四諦法輪，為五比丘說五眾之生滅等。』（佛陀在波羅奈城開始轉法輪，為五比丘宣說五蘊的生滅）。五眾，就是五陰（Five Aggregates）的生滅。所以稱為三藏生滅教。如果現在的修行人想要學習三藏生滅觀，就要觀察一念自生的心，被生、住、滅這三種相所遷流，唸唸無常。因為無常所以是苦，因為苦所以是無我，因為無我所以是空。通過觀察，知道苦、空、無常、無我，就能破除常、樂、我、凈這四種顛倒。四種顛倒破除后，就不會再產生見惑和思惑。見惑和思惑消除，就稱為火滅，於是大家競相推擠，爭著逃出火宅。這是因為有惑的根本在於有惑的念頭，有惑的念頭滅除，所以稱為生滅觀。修習這種生滅觀，就能領悟心空的道理，證得化城（phantom city，比喻涅槃）的境界。這就是三藏教用笨拙的方法，委曲地證得真理。所以偈語說：『問觀自生心，云何是三乘等。』說的就是這個道理。《大智度論》中說：『問觀自生心，云何是巧度，三乘不斷結，得入二涅槃。』這一偈說明的是通教（Shared Teaching）。修行人稟承這種教法而修觀，觀察一念自生的心就是空，不是心滅了才空，而是心的自性本來就是空。《維摩經》中說：『自性離故，自性無所有故，自性不可得故。』（自性是遠離的，自性是空無所有的，自性是不可得到的）。《楞伽經》中說：『譬如幻師見所幻人，菩薩觀眾生為』

【English Translation】 English version Observing the nature of the mind is called supreme samadhi. However, sentient beings seeking truth have sharp and dull faculties. Due to differences in faculties, skills, and the four conditions, the Buddha's teachings also vary accordingly, hence the distinction of the Four Teachings (referring to the Tripitaka, Shared, Distinct, and Perfect Teachings). Now, let's first explain the first verse, which is the Tripitaka teaching. It's just that sentient beings are deluded and cling to the idea that the body and mind are permanent, blissful, self, and pure. With these inverted thoughts, they generate the two types of illusions: conceptual illusions (views) and emotional illusions (thoughts), thus creating boundless karmic consequences of birth and death, forever dwelling in the burning house (a metaphor for the world full of afflictions), tormented by afflictions, and constantly suffering. The Nirvana Sutra says: 'Fire comes and presses the body, the pain cuts deeply, although suffering greatly, they do not take it as a concern, but run east and west, only looking at their father, without seeking a way out.' (This is a metaphor for sentient beings being pressed by afflictions, yet not seeking liberation). The elder (a metaphor for the Buddha), although strong and capable, does not use force, but instead uses skillful means, setting up sheep carts, deer carts, etc. (metaphors for the Hearer Vehicle and Solitary Realizer Vehicle), to expound the Four Noble Truths, the Twelve Links of Dependent Origination, the Six Perfections, and other teachings for beings of various capacities. This is the Three Vehicle teaching spoken of in the Tripitaka. The Lotus Sutra says: 'Immediately went to Varanasi, turned the wheel of the Four Noble Truths, and spoke of the arising and ceasing of the five aggregates to the five bhikshus.' (The Buddha began to turn the wheel of Dharma in Varanasi, expounding the arising and ceasing of the five aggregates to the five bhikshus). The five aggregates are the arising and ceasing of the five skandhas. Therefore, it is called the Tripitaka teaching of arising and ceasing. If present practitioners wish to learn the Tripitaka contemplation of arising and ceasing, they should observe the mind that arises from a single thought, being transformed by the three characteristics of arising, abiding, and ceasing, constantly impermanent. Because of impermanence, there is suffering; because of suffering, there is no self; because of no self, there is emptiness. Through observation, knowing suffering, emptiness, impermanence, and no self, one can break through the four inversions of permanence, bliss, self, and purity. When the four inversions are broken, one will no longer generate conceptual and emotional illusions. The elimination of conceptual and emotional illusions is called the extinguishing of the fire, and then everyone pushes and shoves, vying to escape the burning house. This is because the root of affliction lies in the thought of affliction, and the thought of affliction is extinguished, hence it is called the contemplation of arising and ceasing. By cultivating this contemplation of arising and ceasing, one can realize the principle of the emptiness of the mind and attain the realm of the phantom city (a metaphor for Nirvana). This is the Tripitaka teaching using clumsy methods to indirectly attain the truth. Therefore, the verse says: 'Question: Observing the mind that arises, how is it the Three Vehicles, etc.?' This is what it is talking about. The Mahaprajnaparamita Shastra says: 'Question: Observing the mind that arises, how is it skillful means, the Three Vehicles do not sever the bonds, and attain the two Nirvanas?' This verse explains the Shared Teaching. Practitioners who uphold this teaching and cultivate contemplation observe that the mind that arises from a single thought is emptiness, not that the mind ceases and then becomes empty, but that the self-nature of the mind is originally empty. The Vimalakirti Sutra says: 'Because of self-nature being apart, because of self-nature being without anything, because of self-nature being unattainable.' (Self-nature is apart, self-nature is empty and without anything, self-nature is unattainable). The Lankavatara Sutra says: 'For example, a magician sees the people he has conjured, the Bodhisattva views sentient beings as'

若此也。如智者見水中月。如鏡中見其面像。如熱時炎。如呼聲響。如空中雲。如水上泡。菩薩觀眾生為若此。經云。無明體性本自不有。妄想因緣和合而有。但眾生不知虛妄。謂身為實。言是常樂我凈。而起四倒橫計。諸惑流轉生死。今時行者觀己身心虛幻而無有實。何常樂我凈之有。則不起倒想煩惱自滅。如人夢中見人毀贊。贊則喜躍毀則憂惱。眠覺已後方悟。眠中喜怒橫生忻懼。菩薩行者觀自生心。喜怒而生諸惑。亦如幻化。經云。如夢所見作斯觀故。即悟一念自生之心空理。是名通教體法無生巧度。傍詮化城理也。問何故名體法無生巧度之觀。答今當譬解者。一如鏡外實像。二如鏡內影像。而即目世人可不謂鏡外像。是實有鏡內之像。是虛無耶。若稟三藏教行者。觀身心之法。如鏡外實像。但為三相所遷故。無常苦空無我。作斯觀者。得悟無常苦空之理。而今通教行者。體知身心。只如鏡內之像虛無。然今映象可不即像而空。何得滅像方空。故經云。即色是空非色滅空。色自性空。是則無映象之本滅故。經云。本自不生今則無滅。此觀巧且妙故。名體法無生巧度觀也。舉鏡譬既然。夢幻影響等喻可知也。此觀比三藏即是利根三乘人。乃能修此巧度之觀。故經云。解集無集而有真諦。既云解集無集。何煩惱可斷

【現代漢語翻譯】現代漢語譯本：如果真是這樣，就像智者看到水中的月亮，像在鏡子里看到自己的面容，像熱天里的陽焰，像呼喊產生回聲，像空中的雲彩，像水上的氣泡。菩薩觀察眾生也像這樣。《經》中說，『無明的體性本來就不存在，是虛妄的因緣和合而產生的。』只是眾生不知道這是虛妄的，認為自身是真實的，說自身是常、樂、我、凈，因而產生四種顛倒的錯誤觀念。各種迷惑由此產生，在生死中流轉。現在修行的人觀察自己的身心是虛幻的，沒有真實的體性，哪裡有常、樂、我、凈可言呢？這樣就不會產生顛倒的妄想，煩惱自然就消滅了。就像人在夢中看到有人譭謗或讚揚自己，被讚揚就歡喜，被譭謗就憂愁。睡醒之後才明白，夢中的喜怒哀樂都是虛妄產生的。菩薩修行者觀察自己產生的喜怒等情緒，以及由此產生的各種迷惑，也像幻化一樣。《經》中說，『就像夢中所見一樣去觀察。』因此就能領悟到一念自生的心是空性的道理，這叫做通教體法無生巧度。順便說明一下，也包含了化城的道理。問：為什麼叫做體法無生巧度之觀？答：現在用比喻來解釋。一是像鏡子外的真實物體，二是像鏡子內的影像。世人難道不認為鏡子外的物體是真實存在的，而鏡子內的影像則是虛無的嗎？如果遵循三藏教義的修行者，觀察身心之法，就像鏡子外的真實物體，只是被生、住、滅這三種相所遷變，所以是無常、苦、空、無我的。這樣觀察，就能領悟到無常、苦、空的道理。而現在通教的修行者，體悟到身心就像鏡子內的影像一樣虛無。然而，現在的映象難道不是當下就是空性的嗎？為什麼要滅掉影像才說是空性呢？所以《經》中說，『即色是空，不是色滅了才是空，色自性本空。』這樣就沒有映象產生的根本，所以《經》中說，『本來不生，現在也就沒有滅。』這種觀法巧妙而殊勝，所以叫做體法無生巧度觀。用鏡子的比喻既然明白了，夢幻、影響等比喻也就明白了。這種觀法相比三藏教義，是利根的三乘人才能修習的巧妙方法。《經》中說，『瞭解集諦的無集性，才能明白真諦。』既然說了解集諦的無集性，哪裡還有煩惱可斷呢？

【English Translation】 English version: If this is so, it is like a wise person seeing the moon in the water, like seeing one's face in a mirror, like a heat haze in hot weather, like an echo to a call, like clouds in the sky, like bubbles on water. A Bodhisattva observes sentient beings in the same way. The Sutra says, 'The nature of ignorance is originally non-existent; it arises from the combination of false causes and conditions.' It is just that sentient beings do not know this is false and consider the self to be real, saying that it is permanent, blissful, self, and pure, thus giving rise to the four inverted views. Various delusions arise from this, and they transmigrate in birth and death. Now, practitioners observe their own body and mind as illusory and without real substance. Where can permanence, bliss, self, and purity be found? Thus, inverted thoughts will not arise, and afflictions will naturally cease. It is like a person seeing someone slander or praise them in a dream. If praised, they rejoice; if slandered, they grieve. After waking up, they realize that the joy and anger in the dream were falsely produced. Bodhisattva practitioners observe their own arising emotions of joy and anger, and the various delusions that arise from them, as being like illusions. The Sutra says, 'Observe as if seeing in a dream.' Therefore, one can realize that the mind arising from a single thought is empty in nature. This is called the 'Skillful Means of Realizing Non-Origination through the Essence of Phenomena' in the Teaching of the Shared Vehicle (通教). Incidentally, it also includes the principle of the Transformation City (化城). Question: Why is it called the 'Skillful Means of Realizing Non-Origination through the Essence of Phenomena' (體法無生巧度) in contemplation? Answer: Now, let me explain with an analogy. One is like the real object outside the mirror, and the other is like the image inside the mirror. Do people not consider the object outside the mirror to be real and the image inside the mirror to be unreal? If a practitioner follows the teachings of the Three Baskets (三藏教), they observe the phenomena of body and mind as being like the real object outside the mirror, but subject to the changes of arising, abiding, and ceasing, and therefore impermanent, suffering, empty, and without self. By observing in this way, one can realize the principles of impermanence, suffering, and emptiness. But now, practitioners of the Shared Teaching (通教) realize that the body and mind are just like the illusory image inside the mirror. However, is the current image not empty in itself? Why must the image be destroyed before saying it is empty? Therefore, the Sutra says, 'Form is emptiness; it is not that form ceases and then is empty. Form is empty in its own nature.' In this way, there is no root from which the image arises, so the Sutra says, 'Originally not born, now there is no cessation.' This contemplation is skillful and wonderful, so it is called the 'Skillful Means of Realizing Non-Origination through the Essence of Phenomena'. Since the analogy of the mirror is understood, the analogies of dreams, illusions, and echoes can also be understood. Compared to the teachings of the Three Baskets (三藏), this contemplation is a skillful method that only people of sharp faculties in the Three Vehicles (三乘) can practice. The Sutra says, 'Understanding the non-accumulation of the accumulation, one can understand the true meaning.' Since it is said that one understands the non-accumulation of the accumulation, where are the afflictions that need to be cut off?

而有真諦。即是得二涅槃。如偈云。三乘不斷結得入二涅槃也。論云。問觀自生心。云何是別教。求大乘常果。菩薩斷別惑。此一偈明別教。何者。然稟別教者始心即知常住佛果。發心欲求。但佛果玄微。不可即事而頓修故。從微至著從淺至深。初觀身心生滅苦空無常無我。修生滅之觀不異前三藏觀法。但三藏不知常住佛果。以此為異耳。次修體法無生之觀。亦不異通教。通教但同三藏偏真化城。不求大乘常果異別教耳。而別教先修生滅伏四住惑。次修無生斷四住故。名從假入空觀也。故瓔珞經云。從假入空名二諦觀。中論云。因緣所生法我說即是空也。次出假觀者。觀一念自生之心。若是究竟空即是斷無。經云。雖空而不斷。雖有亦不常。善惡亦不失。故知雖空而是如來藏。具足百界千如。生死涅槃皆在心內。萬法萬行並在其中。故宜修學恒沙佛法。集無量四聖諦。破無知塵沙之惑。顯出心中如來藏理。故名從空入假觀也。瓔珞云。從空入假名平等觀。前但破假未破空。今復破空故名平等觀也。中論云。亦名為假名。凈名云。未具佛法不應滅受而取證也。是則二經一論共證假觀也。三修中道觀者。前觀心雖空而不無後觀心。雖假而不有。不有故不常。不無故不斷。不常不斷即是中道。又不有故非有。不無故非無。名

【現代漢語翻譯】現代漢語譯本而有真諦，這就是證得二種涅槃。如偈語所說：『三乘不斷煩惱結，才能證入二種涅槃。』《論》中說：『問：觀自生之心，如何是別教？求大乘常果，菩薩斷別惑。』這一偈說明了別教的含義。什麼是別教呢？稟承別教的人，一開始就知道常住佛果的存在，併發心想要追求。但佛果玄妙深微，不能立即通過具體事務來頓悟修證，所以要從細微到顯著，從淺顯到深刻。最初觀身心生滅、苦空、無常、無我，修習生滅之觀，這與前述三藏教的觀法沒有不同。但三藏教不知有常住佛果，這是它們的不同之處。其次修習體法無生之觀，這也不異於通教。通教只是如同三藏教一樣，偏執于空性，視涅槃為化城，不求大乘常果，這是它與別教的區別。而別教先修生滅觀來伏斷四住煩惱，再修無生觀來斷除四住煩惱，所以稱為『從假入空觀』。《瓔珞經》說：『從假入空，名為二諦觀。』《中論》說：『因緣所生法，我說即是空。』其次是出假觀，觀察一念自生之心。如果認為是究竟空，那就是斷滅空。經中說：『雖空而不斷，雖有亦不常，善惡亦不失。』所以知道雖空卻是如來藏，具足百界千如，生死涅槃都在心內，萬法萬行都在其中。所以應該修學恒河沙數般的佛法，積集無量四聖諦，破除無知塵沙般的迷惑，顯現出心中如來藏的道理，所以稱為『從空入假觀』。《瓔珞經》說：『從空入假，名為平等觀。』之前只是破除了假，沒有破除空，現在又破除了空，所以稱為平等觀。《中論》說：『也名為假名。』《凈名經》（維摩詰所說經）說：『未具足佛法，不應滅受而取證。』這二經一論共同證明了假觀。第三是修習中道觀，之前觀心雖空卻不是沒有，之後觀心雖假卻不是實有。不實有所以不是常，不是沒有所以不斷。非常非斷就是中道。又，不是實有所以非有，不是沒有所以非無，名為...

【English Translation】 English version And there is ultimate truth, which is attaining the two Nirvanas. As the verse says: 'The three vehicles, without severing the bonds, attain entry into the two Nirvanas.' The Treatise says: 'Question: Observing the self-arising mind, how is it the Distinct Teaching (別教)? Seeking the constant fruit of the Mahayana, the Bodhisattva severs the distinct delusions.' This verse clarifies the Distinct Teaching. What is it? Those who receive the Distinct Teaching know from the beginning the constant and abiding Buddha-fruit and aspire to seek it. However, the Buddha-fruit is profound and subtle, and cannot be immediately cultivated through specific actions. Therefore, one progresses from the subtle to the obvious, from the shallow to the deep. Initially, one observes the arising, dwelling, changing, and ceasing (生滅) of body and mind, suffering, emptiness, impermanence, and non-self, cultivating the contemplation of arising and ceasing, which is no different from the contemplation methods of the preceding Tripitaka Teaching (三藏教). However, the Tripitaka Teaching does not know of the constant and abiding Buddha-fruit; this is the difference. Next, one cultivates the contemplation of the non-arising of the essence of phenomena, which is also not different from the Common Teaching (通教). The Common Teaching, like the Tripitaka Teaching, clings to emptiness and considers Nirvana as a phantom city, not seeking the constant fruit of the Mahayana, which distinguishes it from the Distinct Teaching. The Distinct Teaching first cultivates the contemplation of arising and ceasing to subdue the four abodes of affliction (四住惑), and then cultivates the contemplation of non-arising to sever the four abodes of affliction, hence it is called 'entering emptiness from the provisional' (從假入空觀). The Yingluo Sutra (瓔珞經) says: 'Entering emptiness from the provisional is called the Two Truths Contemplation (二諦觀).' The Madhyamaka-karika (中論) says: 'That which arises from conditions, I say is emptiness.' Next is the contemplation of emerging from emptiness (出假觀), observing the mind that arises from a single thought. If it is considered ultimately empty, then it is annihilation. The Sutra says: 'Although empty, it is not cut off; although existent, it is not constant; good and evil are not lost.' Therefore, it is known that although empty, it is the Tathagatagarbha (如來藏), complete with the hundred realms and thousand suchnesses (百界千如), with birth and death and Nirvana all within the mind, and all phenomena and practices within it. Therefore, one should study the Buddha-dharma as numerous as the sands of the Ganges, accumulate the immeasurable Four Noble Truths, break through the ignorance and dust-like delusions, and reveal the principle of the Tathagatagarbha within the mind, hence it is called 'entering the provisional from emptiness' (從空入假觀). The Yingluo Sutra says: 'Entering the provisional from emptiness is called the Equal Contemplation (平等觀).' Previously, only the provisional was broken, not emptiness; now emptiness is also broken, hence it is called the Equal Contemplation. The Madhyamaka-karika says: 'It is also called provisional name (假名).' The Vimalakirti Sutra (淨名經) says: 'Without fully possessing the Buddha-dharma, one should not extinguish reception and grasp at realization.' These two Sutras and one Treatise together prove the provisional contemplation. Third is cultivating the Middle Way Contemplation (中道觀). Previously, the mind was contemplated as empty but not non-existent; afterwards, the mind is contemplated as provisional but not truly existent. Not truly existent, therefore not constant; not non-existent, therefore not cut off. Not constant and not cut off is the Middle Way. Also, not truly existent, therefore not existent; not non-existent, therefore not non-existent, called...

為中道。又不有而有。即是中道真善妙有法性常色。故經云。舍無常色獲得常色。受想行識亦復如是。又不無而無即是第一義空。名為中道。即大涅槃空也。斯之有無並是中道異名。故名從假入中。瓔珞云。二觀為方便。得入中道第一義諦觀。中論云。亦名中道義。凈名云。今我此病非真非有。非真而非空。非有即非假。名為中道。乃至非凡夫行非賢聖行。是菩薩行等。乃有而紙余。經文並雙非兩舍。顯于中道。是則二經一論。亦共證成中道觀也。此是菩薩行者稟別教之觀。觀一念自生之心。修歷別三觀之理。志求大乘常住佛果。而斷無明別惑。是名別教曲詮中道理也。故偈云。問觀自生心云何是別教等。斯之是也。

論曰。問觀自生心。云何圓教乘不破壞法界。住三德涅槃。此一偈明圓教。何者。經云。生死即涅槃煩惱即菩提者。三觀圓觀一念生死之心。即是中道涅槃。煩惱之心即是中道菩提。經云。菩薩未成佛。菩提為煩惱。菩薩成佛時。煩惱即菩提。故知迷心為煩惱生死。悟心即菩提涅槃。是則菩提煩惱更無二法。如寒結水為冰暖即融冰為水。名殊而體一也。亦何妨名異而體同。故經云。有身為種。無明有愛為種。貪癡為種。四顛倒為種等。乃至一切皆是佛種。是則煩惱惡法既是佛種。善無記法理應是也

【現代漢語翻譯】現代漢語譯本：這就是中道。又不是沒有的有，這就是中道真善妙有法性常色。所以經上說：『捨棄無常之色，獲得常色。受、想、行、識也是這樣。』又不是有的沒有，這就是第一義空，名為中道，也就是大涅槃空。這有和無都是中道不同的名稱。所以叫做從假入中。《瓔珞經》說：『二觀作為方便，得以進入中道第一義諦觀。』《中論》說：『也叫做中道義。』《維摩詰經》說：『現在我的這個病，不是真有，也不是真無；不是真有，也不是真空。』非有即非假，名為中道。乃至非凡夫行，非賢聖行，是菩薩行等等。』還有很多經文都是雙重否定，捨棄兩邊，來彰顯中道。這樣看來，兩部經和一部論，共同證明了中道觀。這是菩薩行者秉持別教的觀法，觀察一念自生之心，修習歷別三觀的道理，立志追求大乘常住佛果，從而斷除無明別惑。這叫做別教曲折地詮釋中道的道理。所以偈語說：『問：觀自生心，為什麼是別教等等。』說的就是這個道理。

論曰：問：觀自生心，為什麼圓教能夠不破壞法界，安住於三德涅槃？這一偈說明了圓教。為什麼呢？經上說：『生死即涅槃，煩惱即菩提。』三觀圓融地觀察一念生死之心，就是中道涅槃；煩惱之心，就是中道菩提。經上說：『菩薩未成佛時，菩提是煩惱；菩薩成佛時，煩惱即是菩提。』所以知道迷惑的心就是煩惱生死，覺悟的心就是菩提涅槃。這樣看來，菩提和煩惱並沒有兩種不同的體性，就像寒冷時水結成冰，溫暖時冰融化成水，名稱不同而本體是一樣的。又何妨名稱不同而本體相同呢？所以經上說：『有身為種，無明有愛為種，貪癡為種，四顛倒為種等等。』乃至一切都是佛種。這樣看來，煩惱惡法既然是佛種，那麼善法和無記法理所當然也是佛種了。

【English Translation】 English version: This is the Middle Way. It is also 'not non-existent existence,' which is the Middle Way, the true, good, and wonderful existence, the Dharma-nature, the constant color. Therefore, the sutra says, 'Abandoning impermanent color, one obtains constant color. Sensation, perception, volition, and consciousness are also like this.' It is also 'not existent non-existence,' which is the First Principle Emptiness, called the Middle Way, which is also the Great Nirvana Emptiness. This existence and non-existence are different names for the Middle Way. Therefore, it is called entering the Middle Way from the provisional. The Yingluo Sutra says, 'Two contemplations are expedient means to enter the Middle Way, the contemplation of the First Principle Truth.' The Madhyamaka-karika says, 'It is also called the meaning of the Middle Way.' The Vimalakirti Sutra says, 'Now, my illness is neither truly existent nor truly non-existent; it is not truly existent, nor is it truly empty.' Non-existence is non-provisional, called the Middle Way. Even 'not the conduct of ordinary people, not the conduct of sages, but the conduct of Bodhisattvas,' and so on. There are many sutra passages that negate both sides to reveal the Middle Way. Thus, two sutras and one treatise together prove the contemplation of the Middle Way. This is the practice of a Bodhisattva who adheres to the Distinct Teaching (biejiao), contemplating the mind that arises from itself, cultivating the principles of the three distinct contemplations, aspiring to the Great Vehicle's permanent Buddha-fruit, and thereby severing the distinct delusions of ignorance. This is called the Distinct Teaching's indirect explanation of the Middle Way. Therefore, the verse says, 'Question: Contemplating the mind that arises from itself, why is it the Distinct Teaching, etc.?' This is what it refers to.

Treatise says: Question: Contemplating the mind that arises from itself, why does the Perfect Teaching (yuanjiao) not destroy the Dharma-realm and abide in the Nirvana of the Three Virtues? This verse explains the Perfect Teaching. Why? The sutra says, 'Birth and death are Nirvana, afflictions are Bodhi.' The three contemplations perfectly contemplate the mind of a single thought of birth and death, which is the Middle Way Nirvana; the mind of affliction is the Middle Way Bodhi. The sutra says, 'When a Bodhisattva has not yet become a Buddha, Bodhi is affliction; when a Bodhisattva becomes a Buddha, affliction is Bodhi.' Therefore, know that the deluded mind is affliction and birth and death, and the enlightened mind is Bodhi and Nirvana. Thus, Bodhi and affliction are not two different dharmas, just as cold turns water into ice, and warmth melts ice into water, the names are different but the substance is the same. What harm is there in the names being different but the substance being the same? Therefore, the sutra says, 'Having a body is a seed, ignorance and love are seeds, greed and delusion are seeds, the four inversions are seeds,' and so on. Even everything is a Buddha-seed. Thus, since afflictions and evil dharmas are Buddha-seeds, then good and neutral dharmas should also be Buddha-seeds.

。斯則一切無非佛法。一色一香無非中道經云。不壞於身而隨一相。即是苦道。法身德也。不滅癡愛起于明脫。即煩惱道。般若德也。以五逆相即是解脫。即是業道解脫德也。是則經明不。壞生死三道。即是三德秘密大般涅槃。故云。一切眾生即大涅槃。不復更滅即其義也。然而三德即是三般若三法身三寶等。乃至一切八萬四千法門諸波羅密。萬德萬行一切佛法。皆在一念生死三道之內故。目此心為如來藏。故知道至近而易迷。理即事而難曉。必其茍領斯意。以圓道神統者。矚目對境何非妙道也。經云。治生產業皆與實相不相違背。四儀之間無非是道。舉足下足無非道場。是則金玉出於沙石。道出于無道。故經云。行於非道通達佛道。火生蓮華謂之希有。自非大行大根性人。何能游神斯道者也。俱眾生理具情迷。故云貧女寶藏。無人知者。不覺內衣里有無價寶珠。凡夫不知以此寶自富。故名貧女。二乘不能以此寶自饒。故名窮子。此之寶藏不妄授人。故云久默斯要不務速說。四十餘年未顯真實。今乃說之。良由法不可妄說。問昔何不說。今乃說之。答經云。眾生五濁障重故不得說也。問五濁何以障大。答眾生以五濁因緣。橫計生死。謂常樂我凈而起妄惑。墜墮三途。而今更說其身。是如來藏常樂我凈。增其倒惑何由得

【現代漢語翻譯】現代漢語譯本如此說來，一切無不是佛法。一色一香，無不是中道。《經》中說：『不壞於身而隨一相，即是苦道，法身之德。』不滅癡愛而生起明脫，即是煩惱道，般若之德。以五逆之相即是解脫，即是業道解脫之德。如此說來，經文明白地闡述了不壞生死三道，即是三德秘密大般涅槃。所以說：『一切眾生即大涅槃，不再有滅亡』，就是這個意思。然而，三德即是三般若、三法身、三寶等，乃至一切八萬四千法門、諸波羅蜜、萬德萬行一切佛法，都在一念生死三道之內。因此，稱此心為如來藏。所以說，道理至近卻容易迷惑，理體即是事相卻難以領悟。必須真正領會此意，以圓滿之道統攝心神的人，才會明白，舉目所見，面對的境界，無一不是妙道。《經》中說：『從事生產的行業，都與實相不相違背。』四威儀之間，無一不是道。舉足下足，無一不是道場。如此說來，金玉出於沙石，道出于無道。所以《經》中說：『行於非道，通達佛道。』火中生蓮花，可謂稀有。如果不是大行大根性的人，怎麼能在此道中游刃有餘呢？一切眾生，理性上都具備，只是被情感所迷惑。所以說，如同貧女的寶藏，無人知曉。不覺察內衣里有無價寶珠。凡夫不知道用此寶來使自己富足，所以名為貧女。二乘不能用此寶來使自己豐饒，所以名為窮子。此寶藏不輕易授予他人，所以說『長久沉默此事，不急於宣說』。四十餘年未顯真實，如今才說出來。實在是因為佛法不可隨意宣說。問：過去為什麼不說，現在才說呢？答：經中說：『眾生五濁障礙深重，所以不能說。』問：五濁為什麼會成為障礙呢？答：眾生因為五濁的因緣，橫生計較生死，認為常、樂、我、凈，從而生起虛妄迷惑，墜入三途。而現在更說其身是如來藏，具有常、樂、我、凈的功德，豈不是增加了他們的顛倒迷惑，又怎麼能得到解脫呢？

【English Translation】 English version Thus, everything is none other than the Buddha-dharma. One color, one fragrance, is none other than the Middle Way. The Sutra says: 'Without destroying the body, yet following one aspect, this is the path of suffering, the virtue of the Dharmakaya.' Without extinguishing ignorance and love, yet giving rise to brightness and liberation, this is the path of affliction, the virtue of Prajna. Taking the form of the five rebellious acts as liberation, this is the path of karma, the virtue of liberation. Thus, the Sutra clearly explains that not destroying the three paths of birth and death is the secret of the three virtues, the Great Nirvana. Therefore, it is said: 'All sentient beings are the Great Nirvana, no longer subject to extinction,' which is the meaning of this. However, the three virtues are the three Prajnas, the three Dharmakayas, the Three Jewels, etc., and even all eighty-four thousand Dharma-gates, the Paramitas, the ten thousand virtues and ten thousand practices, all Buddha-dharmas, are within the three paths of birth and death in a single thought. Therefore, this mind is called the Tathagatagarbha (Tathagata's Womb). Thus, it is said that the principle is very close yet easily obscured, the truth is identical to phenomena yet difficult to understand. Only those who truly grasp this meaning, and who govern their minds with the perfect path, will understand that everything they see and face is the wonderful path. The Sutra says: 'Engaging in productive industries does not contradict the true nature.' Among the four dignities (walking, standing, sitting, and lying down), everything is the path. Every step taken is a Bodhimanda (place of enlightenment). Thus, gold and jade come from sand and stone, and the path comes from the non-path. Therefore, the Sutra says: 'Walking on the non-path, one attains the Buddha-path.' A lotus flower growing from fire is considered rare. If not for those with great practice and great roots, how could they roam freely in this path? All sentient beings inherently possess the principle, but are deluded by emotions. Therefore, it is said to be like a poor woman's treasure, unknown to anyone. They are unaware of the priceless jewel inside their inner garment. Ordinary people do not know how to use this treasure to enrich themselves, so they are called poor women. Those of the Two Vehicles (Shravakas and Pratyekabuddhas) cannot use this treasure to enrich themselves, so they are called poor sons. This treasure is not easily given to others, so it is said, 'For a long time, I have remained silent about this essential matter, not rushing to speak about it.' For over forty years, the truth has not been revealed, and now it is spoken. This is because the Dharma cannot be spoken carelessly. Question: Why was it not spoken in the past, and why is it spoken now? Answer: The Sutra says: 'Sentient beings have heavy obstructions from the five turbidities, so it could not be spoken.' Question: Why do the five turbidities become obstructions? Answer: Sentient beings, due to the causes and conditions of the five turbidities, arbitrarily calculate birth and death, considering permanence, bliss, self, and purity, thus giving rise to false delusions and falling into the three evil paths. And now, to further say that their body is the Tathagatagarbha, possessing the virtues of permanence, bliss, self, and purity, would this not increase their inverted delusions, and how could they attain liberation?

出生死者也。只今行空之人即是其事。何者。而其本多貪慾三毒。聞經淫慾即是道恚癡亦復然如是。三法中具無量佛法。其不達斯妙旨。扶其惑心更增起迷倒。豈可妄說。問今說身有如來常樂我凈。與眾生橫計常樂我凈。若為有異。答涅槃經云。橫計常樂等。是蟲食木偶得成字。是蟲不識是字非字。經將此釋以斥于彼。今可借彼以釋此也。然佛初寂滅道場成道。即欲以此大法擬之。眾生無機不受大化。故信解品中領解云。長者于師子床見子。便識即遣傍人急追將還。於時窮子稱怨大喚。我不相犯何為見捉。我若強說眾生則破法墮惡道故。云我寧不說法疾入于涅槃。此即全生如乳。尋念過去佛所行方便力。我今亦如是。方便度眾生即趣波羅柰。為五比丘說。說生滅之教斷四住惑。故云更遣二人追捉將來。二十年中除見思之糞。即是從凡入聖轉乳如酪。次說方等。帶三教方便說圓教調伏故。凈名用圓別兩教。折十大弟子。用圓彈偏行菩薩歷別之行。漸令調伏。何者。昔對其說大破法不信。令不得說。今既得二乘聖道。聞其說大即自傷敗種。故聲振大千。嘆菩薩妙法難思。雖未得悟而不起謗。故云過是已後心相體信入出無難。然其所止猶在草菴。下劣之心亦未能捨也。此是轉酪為生酥。即是三藏之後。說方等教也。次說般若

。帶通別兩方便說圓調伏。為諸菩薩說般若故。信解品云。長者知子漸已通泰。而命領知家業。故偈頌云。佛敕我等為諸菩薩。說波羅密而我無有希取一餐之意。此是轉生酥為熟酥。此方等后說般若教也。次般若后說法華圓教。經云。正直舍方便但說無上道。即是說今圓觀。觀一念之心即是中道如來寶藏。常樂我凈佛之知見。故云。為大事因緣故。出現於世。舍利弗問云。何名大事因緣。佛云。為令眾生開佛知見故。示悟入等亦復如是。故信解品中雲。長者自知臨命終時。聚會親族。即云。我是其父汝是我子。一切財物皆悉付之。即般若之後說法華圓教也。故知前之三教並是為今圓教妙觀之方便。調伏令堪受今之妙觀。故知圓觀微而復妙。何得比前三教者乎。故經嘆云。初發心時即坐道場。又云。初發心時已過於牟尼。譬如王子初生。即在百官之上。初發圓心即在三教之上。經格量第五十人功德。尚不可稱量。況最初隨喜人。即是今圓觀人也。以是義故。借五味之教。顯今圓教之觀相也。然圓觀之道體生死三道。即是三德涅槃。已如前釋。是即三道即法界。法界何所破壞。故偈云。問觀自生心云何是圓教不破壞法界住三德涅槃。斯之謂也。行法眾多而言其四。

觀心論疏卷第二大正藏第 46 冊 No.

【現代漢語翻譯】現代漢語譯本：帶、通、別這三種教義，都是爲了方便說法，最終是爲了圓滿調伏眾生。爲了菩薩們宣說般若（prajna，智慧）的緣故。《信解品》中說，長者知道兒子們漸漸通達事理，就讓他們掌管家業。所以偈頌中說：『佛敕我等為諸菩薩，說波羅密（paramita，到彼岸）而我無有希取一餐之意。』這是將生酥轉變為熟酥。這是在方等教之後宣說般若教。其次，在般若教之後宣說法華圓教。《法華經》中說：『正直舍方便，但說無上道。』這就是說現在的圓觀。觀察一念之心，就是中道如來寶藏，常樂我凈的佛之知見。所以說：『為大事因緣故，出現於世。』舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問：『何名大事因緣？』佛說：『為令眾生開佛知見故。示悟入等亦復如是。』所以在《信解品》中說，長者知道自己臨命終時，聚會親族，就說：『我是其父，汝是我子，一切財物皆悉付之。』這就是在般若教之後宣說法華圓教。所以知道之前的三個教義，都是爲了現在的圓教妙觀的方便，調伏眾生，使他們堪能接受現在的妙觀。所以知道圓觀微妙而又殊勝，怎麼能和之前的三個教義相比呢？所以經中讚歎說：『初發心時即坐道場。』又說：『初發心時已過於牟尼（Muni，聖人，這裡指佛陀）。』譬如王子初生，就在百官之上。初發圓心，就在三教之上。經中比較第五十人的功德，尚且不可稱量，何況最初隨喜之人，就是現在的圓觀之人。因為這個緣故，借用五味的比喻，來顯明現在圓教的觀相。然而圓觀之道體，生死三道，就是三德涅槃（Nirvana，寂滅），已經如前面解釋。這就是三道即法界（Dharmadhatu，宇宙萬有），法界有什麼可以破壞的呢？所以偈頌說：『問觀自生心，云何是圓教不破壞法界住三德涅槃。』說的就是這個意思。修行方法眾多，這裡只說四種。《觀心論疏》卷第二大正藏第 46 冊 No.

【English Translation】 English version: The teachings of the Tripitaka (three baskets), Common Vehicle, and Separate Vehicle are all expedient means to ultimately and perfectly subdue sentient beings. They are taught for the sake of Bodhisattvas to expound Prajna (wisdom). The 『Faith and Understanding』 chapter says that the elder knew his sons were gradually becoming knowledgeable and capable, so he entrusted them with managing the family business. Therefore, the verse says: 『The Buddha commanded us to speak of Paramita (perfection, reaching the other shore) for the sake of Bodhisattvas, but we have no desire for even a single meal.』 This is transforming raw butter into clarified butter. This is teaching the Prajna teaching after the Vaipulya (extensive) teaching. Next, after the Prajna teaching, the Lotus Sutra's perfect teaching is taught. The Sutra says: 『Honestly abandoning expedient means, only speaking of the unsurpassed path.』 This is speaking of the current perfect contemplation. Contemplating a single thought is the Middle Way Tathagata-garbha (Buddha-nature), the Buddha's knowledge and vision of permanence, bliss, self, and purity. Therefore, it is said: 『For the sake of a great cause and condition, he appears in the world.』 Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked: 『What is called a great cause and condition?』 The Buddha said: 『To enable sentient beings to open the Buddha's knowledge and vision, to show, enlighten, and enter, and so on.』 Therefore, in the 『Faith and Understanding』 chapter, it says that the elder knew he was approaching the end of his life, so he gathered his relatives and said: 『I am your father, you are my sons, and all my wealth I entrust to you.』 This is teaching the Lotus Sutra's perfect teaching after the Prajna teaching. Therefore, we know that the previous three teachings are all expedient means for the current perfect and wonderful contemplation, subduing sentient beings so that they are capable of receiving the current wonderful contemplation. Therefore, we know that perfect contemplation is subtle and wonderful, how can it be compared to the previous three teachings? Therefore, the Sutra praises: 『At the moment of first aspiration, one immediately sits in the Bodhimanda (place of enlightenment).』 It also says: 『At the moment of first aspiration, one has already surpassed Muni (sage, here referring to the Buddha).』 It is like a prince who, upon birth, is above all officials. The first arising of perfect mind is above the three teachings. The Sutra compares the merit of the fiftieth person, which is still immeasurable, let alone the first person who rejoices, who is the person of the current perfect contemplation. For this reason, the analogy of the five flavors is used to reveal the aspect of the current perfect teaching. However, the essence of the path of perfect contemplation, the three paths of birth and death, are the three virtues of Nirvana (extinction), as explained earlier. This is that the three paths are the Dharmadhatu (universe), what can be destroyed in the Dharmadhatu? Therefore, the verse says: 『Questioning the contemplation of one's own mind, how is it that the perfect teaching does not destroy the Dharmadhatu and abides in the three virtues of Nirvana?』 This is what it means. There are many methods of practice, but here only four are mentioned. Commentary on the Treatise on Contemplating the Mind, Volume 2 T46, No.

1921 觀心論疏

觀心論疏卷第三

隋天臺沙門灌頂撰

論曰。問觀自生心。云何為涅槃。修四種三昧。得真無生忍。此是第四一偈。明欲觀一念自生之心。取其理證。應須依四種三昧方軌而修也。故經云。又見佛子修種種行以求佛道。種種行即是四種三昧。修行不同故云種種也。言其四者。一常坐三昧。二常行。三半行半坐。四非行非坐。言三昧者。稱調直定。釋論云。善心一處住不動。是名三昧。大經云。繫心一境名為三昧。第一常坐三昧者。出文殊說波若。亦名一行三昧。為三別。一事相。二觀法。三勸修。初事相者。行人慾觀一念自生之心。必可依。何者。或可處眾。或可獨行居一靜室。安一繩床結跏趺坐。端直不動。誓助不著床。經云。一坐十小劫。身體及手足寂然安不動。常舍一切亂想。不得欺佛。不負心。不誑眾生何者。夫論修懺學道必是初心諸佛。經云。佛知眾生行道不行道。豈得詐心。冥聖不但舊罪不除。更增重患。所以宜須專一其心也。若念一佛。當令與十方佛功德等。又須稱唱佛名。助身心二業。如人憂喜舉聲大叫。悲喜之情乃暢。三業勤修設使疲勞。經云。設身有苦。當念一切苦惱眾生。將他之重苦奪己之輕苦。當忘疲勞。且復我已造因三途之果。不久當受佛慈許

【現代漢語翻譯】現代漢語譯本：《觀心論疏》卷第三隋朝天臺沙門灌頂撰

【論】問：觀照自生之心，如何才能達到涅槃（Nirvana，寂滅）的境界？修習四種三昧（Samadhi，禪定），如何才能獲得真無生忍（Anutpattika-dharma-kshanti，無生法忍）？這是第四個偈頌，說明想要觀照一念自生之心，取得其中的理證，應當依據四種三昧的規範和方法來修習。所以經中說：『又見佛子修種種行以求佛道。』種種行就是四種三昧，因為修行的內容不同，所以稱為種種。所說的四種三昧是：一、常坐三昧；二、常行三昧；三、半行半坐三昧；四、非行非坐三昧。所謂三昧，是調和、正直、禪定的意思。《釋論》中說：『善心專注於一處而不動搖，這叫做三昧。』《大般涅槃經》中說：『將心專注於一個境界，叫做三昧。』第一種是常坐三昧，出自《文殊說般若經》，也叫做一行三昧。分為三個方面：一、事相；二、觀法；三、勸修。首先是事相：修行人想要觀照一念自生之心，必須有所依據。依據什麼呢？或者可以在大眾之中，或者可以獨自一人居住在安靜的房間里，安置一張繩床，結跏趺坐，端正身體，不動搖。發誓在修法期間不躺臥。經中說：『一坐十小劫（Kalpa，劫），身體和手腳寂然不動。』常常捨棄一切雜亂的念頭，不得欺騙佛，不辜負自己的心，不欺騙眾生。為什麼呢？因為修懺悔、學習佛道必定是從最初的發心開始。經中說：『佛知道眾生是真修行還是假修行。』怎麼能有虛假的心呢？欺騙聖賢不但舊的罪業不能消除，還會增加更嚴重的禍患。所以應該專一其心。如果念一尊佛，應當使這尊佛與十方諸佛的功德相等。還要稱念佛的名號，輔助身、心二業。就像人憂愁或喜悅時會大聲叫喊一樣，悲傷或喜悅的情感才能暢快地表達出來。身、口、意三業勤奮地修習，即使感到疲勞，經中說：『即使身體有痛苦，應當想到一切受苦惱的眾生。』將他們的重苦奪來代替自己的輕苦，應當忘記疲勞。況且我已經造下了惡因，三途（Three Evil Paths，三惡道）的果報不久就要承受，佛會慈悲地允許我懺悔。

【English Translation】 English version: 《Guan Xin Lun Shu》 (Commentary on the Treatise on Contemplating the Mind) - Volume 3 Composed by Shramana Guanding of Tiantai, Sui Dynasty

[Treatise]: Question: How does contemplating the self-arising mind lead to Nirvana (extinction)? How does cultivating the four Samadhis (meditative absorptions) lead to the attainment of True Anutpattika-dharma-kshanti (unborn dharma-kshanti)? This is the fourth verse, explaining that if one wishes to contemplate the self-arising mind and obtain its rational proof, one should rely on the standards and methods of the four Samadhis for cultivation. Therefore, the sutra says: 'Also seeing Buddha's disciples cultivating various practices to seek the Buddha's path.' The various practices are the four Samadhis, called 'various' because the content of the cultivation is different. The four Samadhis are: 1. Constant Sitting Samadhi; 2. Constant Walking Samadhi; 3. Half-Walking and Half-Sitting Samadhi; 4. Neither Walking nor Sitting Samadhi. Samadhi means harmony, uprightness, and concentration. The Shastra says: 'A wholesome mind dwelling in one place without moving is called Samadhi.' The Nirvana Sutra says: 'Focusing the mind on one object is called Samadhi.' The first is Constant Sitting Samadhi, which comes from the Manjushri's Prajna Sutra, also called One-Practice Samadhi. It is divided into three aspects: 1. Phenomenal appearance; 2. Method of contemplation; 3. Encouragement to cultivate. First, the phenomenal appearance: A practitioner who wants to contemplate the self-arising mind must have a basis. What is the basis? One can be among the assembly, or one can live alone in a quiet room, place a rope bed, sit in the lotus position, straighten the body, and not move. Vow not to lie down during the practice. The sutra says: 'Sitting for ten small kalpas (eons), the body and limbs are still and unmoving.' Constantly abandon all distracting thoughts, do not deceive the Buddha, do not betray one's own mind, and do not deceive sentient beings. Why? Because repentance and learning the Buddha's path must start from the initial aspiration. The sutra says: 'The Buddha knows whether sentient beings are truly practicing or falsely practicing.' How can one have a false mind? Deceiving the sages will not only fail to eliminate old sins but will also increase more serious troubles. Therefore, one should focus one's mind. If one recites the name of one Buddha, one should make that Buddha equal to the merits of all Buddhas in the ten directions. One should also chant the Buddha's name to assist the body and mind. Just as people shout loudly when they are worried or happy, so that their sad or joyful emotions can be expressed freely. Diligently cultivate the three karmas of body, speech, and mind, even if one feels tired, the sutra says: 'Even if the body has suffering, one should think of all suffering sentient beings.' Take their heavy suffering to replace one's own light suffering, and one should forget fatigue. Moreover, I have already created evil causes, and the consequences of the Three Evil Paths will soon be endured, and the Buddha will mercifully allow me to repent.

悔。我今懺洗。小小疲勞不能安忍。當奈三途之苦何。何者。經云。非空非海中。亦非山市間。無有地方所。脫之不受報。當何逃耶。扣冰魚踴泣竹筍生。世孝志情尚能有感。況虔心三寶何患不應者乎。二明觀法者。即是一念法界系緣法界。言法界者。一色一香皆是中道。無非佛法故皆是法界也。而念心緣一切法。皆是佛法。即是真妙實相法界。故云系緣法界一念法界。故經云。言法界者。信一切法皆是佛法。佛法者。無前無後無有際畔。同是一佛界故。此佛法界無知者無說者。非有非無非知非不知。離此二邊住無所住。如諸佛安處寂滅法界。聞如是說勿生驚怖。又此法亦名菩提。亦名不思議境。亦名般若住處。亦名不生不滅。若能如是觀法界者。是樂觀如來。觀如來時。不謂如來為如來也。若觀眾生相如諸佛相。眾生界量如諸佛界量。諸佛界量不可思議。眾生界量亦不可思議。眾生界無住如虛空住。以不住法住般若。以無相相般若。若不見凡法。云何舍凡法。不見聖法雲何取聖法。生死涅槃垢凈亦如是。不捨不取住實際故如此觀眾生真法界。若觀貪瞋癡煩惱。是寂滅行。是不動行。非生死法非涅槃法。不捨諸見而修佛道。非修道非不修道。是名正住煩惱法界。若觀業之重者。無出五逆。五逆即菩提。菩提即五逆無二

【現代漢語翻譯】現代漢語譯本：懺悔。我現在懺悔洗滌（罪業）。即使是小小的疲勞都不能忍受，又該如何承受三惡道（地獄、餓鬼、畜生）的痛苦呢？為什麼這麼說呢？經書上說：『既不在空中，也不在海中，也不在山野之中，沒有一個地方可以逃脫，從而不受業報。』那麼該逃到哪裡去呢？冰凍時節，魚兒破冰而出；寒冬時節，竹筍破土而生。世俗的孝心和志向尚且能感動天地，更何況虔誠地皈依三寶（佛、法、僧），又何愁得不到感應呢？第二點是關於觀法的方法。就是以一念之心繫緣于整個法界。說到法界，一色一香都是中道（不偏不倚的真理），沒有哪一樣不是佛法，所以一切都是法界。而念頭緣於一切法，一切法都是佛法，這就是真實微妙的實相法界。所以說系緣法界就是一念法界。所以經書上說：『說到法界，要相信一切法都是佛法。』佛法，沒有開始，沒有結束，沒有邊際，都是同一個佛的境界。這個佛法界，沒有知者，沒有說者，非有非無，非知非不知，離開這兩種極端，安住于無所住，如同諸佛安住在寂滅的法界中。聽到這樣的說法，不要感到驚慌恐懼。而且，這個法也叫做菩提（覺悟），也叫做不可思議境界，也叫做般若（智慧）的住處，也叫做不生不滅。如果能夠這樣觀法界，就是真正地見到如來。觀如來的時候，不要認為如來就是如來本身。如果觀察眾生的相如同諸佛的相，眾生界的量如同諸佛界的量，諸佛界的量不可思議，眾生界的量也不可思議。眾生界無所住，如同虛空一樣。以不住之法安住于般若，以無相之相安住于般若。如果不見凡夫之法，又如何捨棄凡夫之法？如果不見聖人之法，又如何獲取聖人之法？生死、涅槃、垢、凈也是如此，不捨棄也不獲取，安住于實際的緣故。如此觀察眾生的真法界。如果觀察貪、嗔、癡這些煩惱，就是寂滅之行，是不動之行，不是生死之法，也不是涅槃之法。不捨棄各種見解而修習佛道，非修道也非不修道，這叫做安住在煩惱法界。如果觀察罪業的嚴重程度，沒有超過五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的罪業。五逆就是菩提，菩提就是五逆，沒有分別。

【English Translation】 English version: Repentance. I now repent and cleanse (my karma). Even small fatigue I cannot endure, how then can I bear the suffering of the three evil paths (hell, hungry ghosts, animals)? Why do I say this? The scriptures say: 'Not in the sky, nor in the sea, nor in the mountains, is there any place where one can escape and not receive retribution.' Where then can one flee? When the ice is frozen, the fish leap out; in the cold winter, bamboo shoots emerge from the earth. Even worldly filial piety and aspirations can move heaven and earth, how much more so when one sincerely takes refuge in the Three Jewels (Buddha, Dharma, Sangha), what need is there to worry about not receiving a response? The second point is about the method of contemplating the Dharma. It is to connect one's thought to the entire Dharmadhatu (realm of reality). Speaking of Dharmadhatu, one color, one fragrance, are all the Middle Way (the truth of non-duality), there is nothing that is not the Buddha-dharma, so everything is Dharmadhatu. And the mind is connected to all dharmas, all dharmas are Buddha-dharma, this is the true and wonderful reality of Dharmadhatu. Therefore, it is said that connecting to Dharmadhatu is one thought of Dharmadhatu. So the scriptures say: 'Speaking of Dharmadhatu, believe that all dharmas are Buddha-dharma.' Buddha-dharma, has no beginning, no end, no boundaries, all are the same realm of Buddha. This Buddha-dharma realm, has no knower, no speaker, neither existent nor non-existent, neither knowing nor not knowing, leaving these two extremes, dwelling in no dwelling, like all Buddhas dwelling in the tranquil Dharmadhatu. Hearing such words, do not be alarmed or afraid. Moreover, this Dharma is also called Bodhi (enlightenment), also called inconceivable realm, also called the dwelling place of Prajna (wisdom), also called neither arising nor ceasing. If one can contemplate the Dharmadhatu in this way, one truly sees the Tathagata (Buddha). When contemplating the Tathagata, do not think that the Tathagata is the Tathagata itself. If one observes the appearance of sentient beings as the appearance of all Buddhas, the measure of the realm of sentient beings as the measure of the realm of all Buddhas, the measure of the realm of all Buddhas is inconceivable, the measure of the realm of sentient beings is also inconceivable. The realm of sentient beings has no dwelling, like the dwelling of emptiness. With the Dharma of non-dwelling, dwell in Prajna, with the appearance of no appearance, dwell in Prajna. If one does not see the Dharma of ordinary beings, how can one abandon the Dharma of ordinary beings? If one does not see the Dharma of sages, how can one attain the Dharma of sages? Birth and death, Nirvana, defilement and purity are also like this, neither abandoning nor attaining, dwelling in reality. Thus observe the true Dharmadhatu of sentient beings. If one observes greed, anger, and ignorance, these afflictions, it is the practice of tranquility, it is the practice of non-movement, it is neither the Dharma of birth and death, nor the Dharma of Nirvana. Without abandoning various views, cultivate the Buddha-path, neither cultivating nor not cultivating, this is called dwelling in the Dharmadhatu of afflictions. If one observes the severity of karmic deeds, there is no deed that exceeds the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha). The five heinous crimes are Bodhi, Bodhi is the five heinous crimes, there is no difference.

相故。無覺者無知者無分別者。逆罪相實相相皆不可思議。皆不可壞。本無本性。一切業緣皆住實際。不來不去非因非果。是為觀業即是法界。此法界印四魔不能得便。何以故。魔即法界印。法界印云何毀法界印。以此意歷一切法。亦應如是。此並彼經誠言。然四三昧觀法者。並應須取前圓教觀法。在四種三昧中用也。今更重取彼經觀法助成耳。三勸修者。此一一法界是佛真法。是菩薩印。若聞此法不驚不畏。不從千佛種諸善根。乃從百千萬億佛所。久植德本。譬如長者失摩尼寶。憂愁苦惱。若還得之心甚歡喜。若四眾有信樂心。不聞是法則生苦惱。若聞信解甚大歡喜。當知是人即是見佛。親近供養。如人穿珠忽遇摩尼。心大歡喜。當知此人必已曾見。若人修學余法。忽聞此經能生歡喜。當知是人已曾從文殊師利。所聞是法也。身子云。若於斯義諦了決定。是名菩薩摩訶薩。彌勒云。得聞如是具足法相。即是近於佛座。何以故。如來現覺此法相故。文殊云。得聞深法不驚即是佛。佛言。若聞是法不驚不怖。即住不退轉地。具熾然六波羅密。亦具足佛法。若人慾學一切佛法。相好威儀無量法式。欲解一切法相。欲遍知一切眾生心。欲住阿鞞越致地速得三菩提。皆當修此一行三昧。精進不懈則能得入。如治摩尼珠隨磨隨瑩

【現代漢語翻譯】相的緣故。沒有覺者、沒有知者、沒有分別者。逆罪的相、實相的相，都不可思議，都不可破壞，本來沒有本性。一切業緣都安住于實際，不來不去，非因非果。這就是觀察業即是法界。這法界印，四魔不能得其方便。為什麼呢？魔即是法界印，法界印又怎麼能毀壞法界印呢？用這個道理來歷練一切法，也應當這樣。這些都與彼經的誠實之言相符。然而，修習四種三昧觀法的人，都應當取用前面的圓教觀法，在四種三昧中使用。現在再次取用彼經的觀法來輔助成就。三、勸修方面，這每一個法界都是佛的真法，是菩薩的印記。如果聽聞此法不驚不畏，不是從千佛那裡種下諸善根，而是從百千萬億佛那裡，長久地植下德本。譬如長者丟失了摩尼寶（如意寶珠），憂愁苦惱，如果重新得到它，心中會非常歡喜。如果四眾弟子有信樂之心，沒有聽聞這個法則會感到苦惱，如果聽聞后信解，會非常歡喜。應當知道這個人就是見到了佛，親近供養。如同有人穿珠子，忽然遇到了摩尼寶，心中非常歡喜。應當知道這個人必定已經見過（摩尼寶）。如果有人修學其他法門，忽然聽聞此經能夠生起歡喜心，應當知道這個人已經從文殊師利（Manjushri）那裡聽聞過這個法了。舍利弗（Sariputra）說：『如果對於這個義諦能夠了達決定，這就被稱為菩薩摩訶薩（Bodhisattva-Mahasattva）。』彌勒（Maitreya）說：『能夠聽聞這樣具足法相的法，就是接近於佛座。』為什麼呢？如來（Tathagata）現覺此法相的緣故。文殊（Manjushri）說：『聽聞深法不驚就是佛。』佛說：『如果聽聞這個法不驚不怖，就安住于不退轉地，具足熾然的六波羅蜜（Six Paramitas），也具足佛法。』如果有人想要學習一切佛法、相好威儀、無量法式，想要了解一切法相，想要普遍知曉一切眾生的心，想要安住于阿鞞跋致（Avaivartika）地，快速得到三菩提（Samādhi），都應當修習這一行三昧（Ekavyūha-samādhi），精進不懈就能得以進入。如同打磨摩尼珠，隨著打磨而越發光亮。

【English Translation】 Because of the nature of characteristics. There is no one who is aware, no one who knows, and no one who discriminates. The characteristics of rebellious sins and the characteristics of true reality are all inconceivable and indestructible, originally without inherent nature. All karmic conditions abide in actuality, neither coming nor going, neither cause nor effect. This is observing karma as the Dharmadhatu (realm of reality). This Dharmadhatu seal cannot be exploited by the four maras (demons). Why? Mara is the Dharmadhatu seal. How can the Dharmadhatu seal destroy the Dharmadhatu seal? Apply this principle to all dharmas (teachings), and it should be done in the same way. These all align with the truthful words of that sutra. However, those who practice the four samadhis (states of meditative absorption) should all adopt the previous perfect teaching's method of contemplation and use it within the four samadhis. Now, we are taking the contemplation method from that sutra again to assist in its accomplishment. Thirdly, regarding encouraging practice, each of these Dharmadhatus is the true Dharma of the Buddha and the seal of the Bodhisattvas. If one hears this Dharma without being startled or afraid, it is not just from a thousand Buddhas that one has planted roots of goodness, but from hundreds of thousands of millions of Buddhas that one has long cultivated virtuous roots. For example, a wealthy person who loses a mani jewel (wish-fulfilling jewel) is filled with worry and distress. If they regain it, their heart is filled with great joy. If the four assemblies (monks, nuns, laymen, and laywomen) have a believing and joyful heart, they will feel distressed if they do not hear this Dharma, and if they hear it and understand it with faith, they will be greatly joyful. Know that this person has seen the Buddha, approached and made offerings. It is like someone stringing beads who suddenly encounters a mani jewel and is filled with great joy. Know that this person must have seen it before. If someone is studying other dharmas and suddenly hears this sutra and is able to generate joy, know that this person has already heard this Dharma from Manjushri (Manjushri). Sariputra (Sariputra) said, 'If one is able to understand and determine this ultimate truth, this is called a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva).' Maitreya (Maitreya) said, 'Being able to hear such a Dharma that is complete with all characteristics is being close to the Buddha's seat.' Why? Because the Tathagata (Tathagata) directly realizes this Dharma characteristic. Manjushri (Manjushri) said, 'Hearing the profound Dharma without being startled is the Buddha.' The Buddha said, 'If one hears this Dharma without being startled or afraid, one abides in the ground of non-retrogression, possessing the blazing Six Paramitas (Six Paramitas) and also possessing the Buddha Dharma.' If someone wants to learn all the Buddha Dharmas, the excellent marks and characteristics, dignified conduct, limitless Dharma practices, wants to understand all Dharma characteristics, wants to universally know the minds of all sentient beings, wants to abide in the Avaivartika (Avaivartika) ground, and quickly attain Samādhi (Samādhi), they should all cultivate this Ekavyūha-samādhi (Ekavyūha-samādhi), and with diligent effort, they will be able to enter. It is like polishing a mani jewel, the more it is polished, the more it shines.

光明映徹表裡。證此不可思議功德時。知諸法相光明遍滿無有缺少。菩薩能如是忍。速得三菩提。比丘比丘尼聞不驚怖。即是隨佛出家。信士信女聞不驚怖。即真歸依處。格量功德具在彼文也。第二常行三昧者。亦為三。一事相。二觀法。三勸修。初事相者。行者欲觀一念自生之心。依常行三昧者。此法出般舟三昧經。名為佛立三昧。佛立有三事。一佛威力。二三昧力。三本功德力。能于定中見十方現在佛在前而立。如明眼人夜仰觀星。見十方佛亦如是。多行此法時須避惡知識及癡人。亦避親屬離鄉里。常獨處止不得希望他方有所求索。常乞食不受別請。嚴治道場。備須具辦眾肴膳甘果香華。又盥沐清凈。出入左右改換衣服如常法。唯行旋無三威儀。須好明師善能開導。解內外律除諸妨障。于所聞三昧處。敬師如世尊。若見師短。求是三昧終不可得。當割肌肉供養。何況余耶。又須外護人晝夜調養精勤忍辱。如母護兒。又須好同行嚴相課策。如共涉險。鬚髮要期。誓願運牢強精進心。使我筋骨枯朽。學是三昧終不懈退。起大正信無能壞者。精進無能逮者。所入智慧無能及者。常與善師從事。行是四事疾得三昧。又一終竟三月。不得思念世間想欲如彈指傾。二終竟三月。不得困出如彈指傾。三終竟三月。經行不得住息不

【現代漢語翻譯】現代漢語譯本光明映徹表裡：當證得這種不可思議的功德時，就能了知諸法實相，如同光明遍滿，沒有絲毫欠缺。菩薩如果能夠這樣安忍，就能迅速證得三菩提（Sān Pútí，三種覺悟：自覺、覺他、覺行圓滿）。比丘（Bǐqiū，男性出家人）、比丘尼（Bǐqiūní，女性出家人）聽聞此法而不驚恐，就是隨佛出家；信士（Xìnshì，男居士）、信女（Xìnnǚ，女居士）聽聞此法而不驚恐，就是真正的皈依之處。關於功德的衡量，都詳細記載在那部經文中。第二，常行三昧（Chángxíng sānmèi，一種禪定方式）也分為三個方面：一是事相，二是觀法，三是勸修。首先是事相：修行者想要觀察一念自生之心，就要依靠常行三昧。這種方法出自《般舟三昧經》（Bānzhōu sānmèi jīng），也稱為佛立三昧（Fólì sānmèi）。佛立有三種力量：一是佛的威力，二是三昧的力量，三是本有的功德力。憑藉這些力量，能夠在禪定中見到十方現在的佛在眼前站立，就像明眼人在夜晚仰望星空一樣。修習此法時，必須遠離惡知識和愚癡之人，也要遠離親屬，離開家鄉，經常獨自居住，不得希望從他方有所求索，經常乞食，不接受特別的邀請。要嚴整地治理道場，準備好各種美味佳餚、甘甜水果和香花。還要盥洗沐浴，保持清凈。出入左右，更換衣服，都要如常法。只是在行走旋轉時，沒有三威儀（sān wēiyí，三種威儀：行、住、坐）。必須要有好的明師，善於開導，瞭解內外戒律，排除各種障礙。對於所聽聞的三昧之處，要像對待世尊一樣尊敬老師。如果看到老師的缺點，想要獲得這種三昧，終究是不可能的。應當割下自己的肌肉來供養，更何況是其他東西呢？還需要外護之人，晝夜調養，精勤忍辱，就像母親保護孩子一樣。還需要好的同伴，嚴格互相督促，就像一同涉險一樣。必須發出重要的誓願，堅定牢固的精進心，即使我的筋骨枯朽，學習這種三昧也終不懈怠退縮。生起大正信，沒有誰能夠破壞；精進修行，沒有誰能夠趕上；所獲得的智慧，沒有誰能夠企及。經常與善知識交往，行持這四件事，就能迅速獲得三昧。另外，一是要在三個月內，不得思念世間的慾望，哪怕像彈指一瞬間；二是要在三個月內，不得睏倦而出定，哪怕像彈指一瞬間；三是要在三個月內，經行不得停止休息。

【English Translation】 English version The light shines through, illuminating both inside and out: When one realizes this inconceivable merit, one understands the true nature of all dharmas, like light pervading everywhere without any deficiency. If a Bodhisattva (Pútí Sàduǒ, enlightened being) can endure in this way, they will quickly attain the Three Bodhisattvas (Sān Pútí, three kinds of enlightenment: self-enlightenment, enlightening others, and perfect practice). If Bhikshus (Bǐqiū, male monastic) and Bhikshunis (Bǐqiūní, female monastic) hear this Dharma and are not afraid, they are truly following the Buddha in leaving home. If male lay devotees (Xìnshì) and female lay devotees (Xìnnǚ) hear this Dharma and are not afraid, they have found a true refuge. The measurement of merit is detailed in that scripture. Secondly, the Constant Walking Samadhi (Chángxíng sānmèi, a type of meditation) is also divided into three aspects: first, the practical aspects; second, the method of contemplation; and third, the encouragement to practice. First, the practical aspects: A practitioner who wishes to observe the mind arising from a single thought should rely on the Constant Walking Samadhi. This method comes from the Pratyutpanna Samadhi Sutra (Bānzhōu sānmèi jīng), also known as the Buddha Standing Samadhi (Fólì sānmèi). The Buddha Standing Samadhi has three powers: first, the power of the Buddha; second, the power of Samadhi; and third, the power of inherent merit. With these powers, one can see the Buddhas of the ten directions standing before them in meditation, just as a clear-eyed person looks up at the stars at night. When practicing this method, one must avoid evil companions and foolish people, as well as relatives, and leave one's hometown, often living alone, not hoping to seek anything from elsewhere, often begging for food, and not accepting special invitations. One must diligently manage the practice place, preparing all kinds of delicious food, sweet fruits, and fragrant flowers. One must also wash and bathe, keeping oneself clean. Entering and exiting, moving left and right, changing clothes, all should be done according to the usual rules. Only when walking and circling are the three forms of deportment (sān wēiyí, three kinds of deportment: walking, standing, sitting) absent. One must have a good and wise teacher who is skilled in guiding, understands the inner and outer precepts, and removes all obstacles. Regarding the place where one hears the Samadhi, one should respect the teacher as one would the World Honored One. If one sees the teacher's faults, one will never be able to attain this Samadhi. One should be willing to offer one's own flesh as a sacrifice, let alone anything else. One also needs external protectors who care for one day and night, diligently practicing patience, like a mother protecting her child. One also needs good companions who strictly encourage each other, like crossing a dangerous place together. One must make important vows, firmly establishing a strong and diligent mind, so that even if my muscles and bones wither, I will never slacken or retreat from learning this Samadhi. One must generate great right faith, which no one can destroy; practice diligently, which no one can catch up to; and attain wisdom, which no one can reach. Constantly associating with good teachers and practicing these four things, one can quickly attain Samadhi. Furthermore, one must not think of worldly desires for three months, not even for the blink of an eye; one must not become tired and leave the Samadhi for three months, not even for the blink of an eye; and one must not stop walking and resting for three months.

得坐。除食左右。四為人說經。不得望衣食。行是四法者。疾得三昧也。二明觀意者。彼經云。何因致是三昧。持戒浣具獨一處止。念西方阿彌陀佛。去此十萬億佛剎。在眾菩薩中央說經。三月常念。云何念。念彼佛一一相。從足下千輻輪相。乃至無見頂相。我當逮是相。我當從心得佛。從身得佛。佛不用心得。不用身得佛。不用心得佛色。不用色得佛心。何以故。心者佛無心。色者佛無色故。不用是色心得三菩提。佛色已盡乃至佛識已盡。佛所說盡者。癡人不見不知。智者曉了。不用身口得佛不用智慧得佛。何以故。智慧索不可得故。自索我了不可得。亦無所見。一切法本無有壞本絕本。譬如夢見七寶及親識歡喜。覺已追念不知在何處。當知是念佛。又如舍衛有淫女。名須門。聞之歡喜夜夢從事。覺已念之。彼不來我不往而樂事宛然。亦如是念佛。如人行大澤飢渴夢得美食。覺已腹空。自念一切所有皆如夢。當如是念。數數莫得休息。用是念當生阿彌陀佛國。是名相空。如以七寶倚琉璃上影現其中。亦如比丘觀骨起種種光。此光無持來者。亦無是骨是意作耳。如鏡中像不外來不內出。以鏡凈故自見其形。行人色清凈所有者清凈。欲見佛即得見見即問。聞經大歡喜。自唸佛從何所來。我亦無所至。我所念即見心作佛。

【現代漢語翻譯】現代漢語譯本應當時刻端坐，除了吃飯和大小便的時候。可以為他人講解佛經，但不應期望獲得衣食供養。如果能奉行這四種方法，就能迅速獲得三昧（Samadhi，專注）。第二點是關於觀想的意義。在相關經典中說，『通過什麼原因可以達到三昧？』答：持守戒律，清洗器具，獨自居住，憶念西方極樂世界的阿彌陀佛（Amitabha Buddha），他距離這裡有十萬億佛剎（Buddha-kshetra，佛土），在眾多菩薩（Bodhisattva）的中央宣講佛經。要持續不斷地憶念三個月。那麼，應該如何憶念呢？憶念阿彌陀佛的每一個相好，從足下的千輻輪相，一直到無見頂相。我應當獲得這些相好。我應當從心獲得佛，從身獲得佛。然而，佛不是用心獲得的，也不是用身體獲得的。佛不是用心獲得佛的色相，也不是用色相獲得佛的心。為什麼呢？因為佛的心是無心的，佛的色相是無色的。不能通過這些色相和心獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。佛的色相已經窮盡，乃至佛的識也已經窮盡。佛所說的窮盡，愚癡的人看不見也不知道，有智慧的人才能明白。不能通過身口獲得佛，也不能通過智慧獲得佛。為什麼呢？因為智慧追尋不到。自己尋找『我』，最終也是不可得的，也一無所見。一切法的根本，本來就沒有壞滅的根本，沒有斷絕的根本。譬如在夢中見到七寶以及親人朋友，感到非常歡喜，醒來后追憶，卻不知道它們在哪裡。應當知道，這就是念佛。又如舍衛城（Shravasti）有一個妓女，名叫須門（Sumanā）。聽到佛法后非常歡喜，夜裡夢見與佛交往。醒來后憶念此事，佛並沒有來，我也沒有去，但快樂的事情卻宛然如在眼前。憶念佛也是這樣。又如有人行走在廣闊的沼澤地裡，飢渴難耐，夢中得到美食，醒來后卻仍然腹空。自己思念一切所有都如夢幻。應當這樣憶念，要持續不斷，不要停止。用這種憶念，就能往生到阿彌陀佛的國度。這叫做相空。就像用七寶靠在琉璃上，影子就會顯現在琉璃之中。也像比丘（Bhikshu，出家男眾）觀想白骨，生起種種光明。這些光明沒有從外面拿來，也不是白骨本身具有的，而是意念所產生的。就像鏡子中的影像，不是從外面來，也不是從裡面出去，因為鏡子清凈，所以自然能顯現出影像。修行人的色身清凈，所有的一切都清凈，想要見到佛，就能立刻見到佛，見到佛后就可以請問佛法，聽聞佛經後會非常歡喜。自己思念，佛從哪裡來呢？我也無所去。我所憶念的，就是心作佛。

【English Translation】 English version One should sit upright at all times, except when eating or relieving oneself. One may explain the scriptures to others, but should not expect to receive clothing or food as offerings. If one practices these four methods, one will quickly attain Samadhi (concentration). The second point concerns the meaning of contemplation. In the relevant scriptures, it is said, 'Through what cause can one attain Samadhi?' The answer is: uphold the precepts, cleanse the implements, dwell alone, and contemplate Amitabha Buddha (Amitabha Buddha) in the Western Pure Land, who is ten trillion Buddha-kshetras (Buddha-kshetra, Buddha-field) away from here, preaching the scriptures in the center of many Bodhisattvas (Bodhisattva). One should constantly contemplate for three months. Then, how should one contemplate? Contemplate each of the auspicious marks of Amitabha Buddha, from the thousand-spoked wheel mark on the soles of his feet to the invisible crown of his head. I should attain these marks. I should attain Buddhahood from the mind, and attain Buddhahood from the body. However, Buddhahood is not attained by the mind, nor is it attained by the body. Buddhahood is not attained by using the mind to obtain the form of the Buddha, nor is the mind of the Buddha obtained by using form. Why? Because the mind of the Buddha is without mind, and the form of the Buddha is without form. One cannot attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) through these forms and mind. The form of the Buddha has been exhausted, and even the consciousness of the Buddha has been exhausted. The exhaustion spoken of by the Buddha is not seen or known by foolish people, but is understood by wise people. One cannot attain Buddhahood through body and speech, nor can one attain Buddhahood through wisdom. Why? Because wisdom cannot be found. If one searches for 'self', it is ultimately unattainable, and one sees nothing. The root of all dharmas (Dharma, teachings), originally has no root of destruction, no root of extinction. For example, in a dream, one sees seven treasures and relatives and friends, and feels very happy. Upon waking, one recalls it but does not know where they are. One should know that this is like contemplating the Buddha. Also, in Shravasti (Shravasti) there was a courtesan named Sumanā (Sumanā). After hearing the Dharma, she was very happy and dreamed of associating with the Buddha at night. Upon waking, she recalled this, the Buddha did not come, and I did not go, but the joyful event was vividly before her eyes. Contemplating the Buddha is also like this. Also, if a person is walking in a vast swamp, hungry and thirsty, and dreams of obtaining delicious food, upon waking, his stomach is still empty. One thinks to oneself that everything is like a dream. One should contemplate in this way, constantly and without ceasing. By using this contemplation, one will be reborn in the land of Amitabha Buddha. This is called emptiness of form. It is like using seven treasures leaning against crystal, and the shadows will appear in the crystal. It is also like a Bhikshu (Bhikshu, ordained male) contemplating bones and generating various lights. These lights are not brought from outside, nor are they inherent in the bones themselves, but are produced by the mind. It is like the image in a mirror, not coming from outside and not going out from inside. Because the mirror is pure, it naturally reflects the image. The practitioner's body is pure, and everything is pure. If one wants to see the Buddha, one can see the Buddha immediately. After seeing the Buddha, one can ask about the Dharma, and after hearing the scriptures, one will be very happy. One thinks to oneself, where does the Buddha come from? And I have nowhere to go. What I contemplate is the mind making the Buddha.

心自見心是佛。心是佛心是我心見佛。心不自知心。心不自見心。心起想則癡無想是泥洹。是法無可示。皆念所為。設有念亦了無所有為空耳。心者不知心有心不見心。心起想即癡無想即泥洹。是法不堅固常住在我心。以解見空故。一切無想念。諸法不可獲。如實觀察示佛道無歸趣。黠慧菩薩常了是五道鮮潔不受色。有解此者成大道。三勸修者。行人若欲得智慧如大海。今無能為我作師者。於此坐不運神通。悉見諸佛。悉聞所說。聞悉受持。欲得如是功德者。常行三昧。于諸功德最為第一。如是三昧是諸佛母。諸佛眼。十住毗婆沙云。般舟三昧父。無生大悲母。一切諸如來。從此二法生。又云。是三昧果報于無上道得不退轉。碎大千地草木諸物。皆如微塵。一塵為一佛世界。滿爾世界中寶用佈施福甚多。不如聞此三昧。不驚不怖福德無量。何況信心受持讀誦為人解說。此又勝聞而不畏者。又何況定心修習。如𤛓牛乳頃。此復勝信解者。況能成是三昧者故無量。無量經云。行是三昧須臾聞。功德不可稱說。現世安樂即入菩薩位。婆沙云。劫火官賊怨毒獸眾疾。侵是人者無有是處。此人常為天龍八部諸佛皆共護念稱讚。皆共欲見共來其所。若人聞此三昧如上四種皆隨喜。三世諸佛菩薩行是三昧。我亦隨喜迴向菩提。所未聞

【現代漢語翻譯】現代漢語譯本心自己見到心就是佛。心是佛，心是我的心，（我的）心見到佛。（如果）心不能自己瞭解（自己的）心，（那麼）心也不能自己見到（自己的）心。心中生起妄想就是愚癡，沒有妄想就是涅槃（nirvana）。這個法是無法用言語指示的，都是念頭所造成的。即使有念頭，也了知一切都是空無所有。心不能瞭解心，有心也看不見心。心中生起妄想就是愚癡，沒有妄想就是涅槃。這個法並不堅固，常住在我的心中，因為理解並見到空性，所以一切都沒有妄想。一切諸法都不可得，如實地觀察，顯示佛道沒有歸宿。聰慧的菩薩常常明瞭這五道（地獄、餓鬼、畜生、人、天），清凈而不受色（色界）的污染。有人能理解這些，就能成就大道。（以下是）三勸修者（的三種勸修）：修行人如果想要得到如大海般的智慧，現在沒有誰能做我的老師，（如果能）在這裡端坐不動用神通，就能全部見到諸佛，全部聽聞他們所說的，聽聞后全部接受並奉持。想要得到這樣功德的人，應當常常修習三昧（samadhi），在各種功德中，這是最為第一的。這樣的三昧是諸佛的母親，諸佛的眼睛。《十住毗婆沙》（Dasabhumika-vibhasa）中說，般舟三昧（Pratyutpanna-samadhi）是（諸佛的）父親，無生大悲是（諸佛的）母親，一切諸如來，都是從此二法中產生的。又說，修習這個三昧的果報是在無上道中得到不退轉。即使粉碎大千世界（Mahasahasra-lokadhatu）的草木等一切事物，都變成微塵，一粒微塵代表一個佛世界，用充滿這些世界的珍寶來佈施，福報非常多，也不如聽聞這個三昧，不驚慌不恐懼的福德無量。更何況是信心接受、奉持、讀誦併爲他人解說。這又勝過聽聞而不畏懼的人。又何況是靜下心來修習，如擠牛乳頃（極短的時間）。這又勝過相信並理解的人。更何況是能成就這個三昧的人，所以（功德）是無量的。《無量經》（Amitayus Sutra）中說，修行這個三昧，即使是須臾（短暫的時間）聽聞，功德也不可稱說，現世安樂，立即進入菩薩的位階。《婆沙》（Vibhasa）中說，劫火、官府、盜賊、怨家、毒藥、野獸等災難侵擾這個人，是沒有這種可能性的。這個人常常被天龍八部（Devas and Nagas, the eight classes of supernatural beings）和諸佛共同護念和稱讚，都想要見到他，都來到他所在的地方。如果有人聽聞這個三昧，如以上四種（受持、讀誦、解說、修習）都隨喜，三世（過去、現在、未來）諸佛菩薩修行這個三昧，我也隨喜並回向菩提（Bodhi，覺悟）。（對於）所未聽聞（的，我也隨喜）。

【English Translation】 English version The mind seeing itself is the Buddha. The mind is the Buddha, the mind is my mind, (my) mind sees the Buddha. If the mind does not understand itself, then the mind cannot see itself. When thoughts arise in the mind, it is delusion; no thoughts is nirvana. This Dharma cannot be shown (explained) with words; all are created by thoughts. Even if there are thoughts, realize that everything is empty and without substance. The mind does not know the mind; having a mind, one does not see the mind. When thoughts arise in the mind, it is delusion; no thoughts is nirvana. This Dharma is not firm; it constantly dwells in my mind. Because of understanding and seeing emptiness, there are no thoughts. All dharmas are unattainable. Observe truthfully, showing that the Buddha's path has no destination. A wise Bodhisattva always understands these five paths (hell, hungry ghosts, animals, humans, and gods), pure and not defiled by form (the Form Realm). One who understands this can achieve the Great Path. (The following are) three exhortations to practice: If a practitioner wants to obtain wisdom like the great ocean, there is no one who can be my teacher now. (If one can) sit here without moving, using supernatural powers, one can see all the Buddhas, hear all that they say, and receive and uphold all that is heard. Those who want to obtain such merit should constantly practice samadhi, which is the foremost among all merits. Such samadhi is the mother of all Buddhas, the eyes of all Buddhas. The Dasabhumika-vibhasa says that the Pratyutpanna-samadhi is the father (of all Buddhas), and unborn great compassion is the mother (of all Buddhas). All Tathagatas are born from these two dharmas. It also says that the karmic reward of practicing this samadhi is non-retrogression on the unsurpassed path. Even if one were to crush all things in the great thousand world system (Mahasahasra-lokadhatu), such as grass and trees, into dust, with each dust particle representing a Buddha-world, and use treasures to fill these worlds for almsgiving, the merit would be very great, but it would not be as great as hearing this samadhi without fear or trepidation. How much more so for those who accept, uphold, recite, and explain it to others with faith. This is even greater than hearing without fear. And how much more so for those who calm their minds and practice it, even for the time it takes to milk a cow (a very short time). This is even greater than those who believe and understand. How much more so for those who can accomplish this samadhi, so (the merit) is immeasurable. The Amitayus Sutra says that practicing this samadhi, even hearing it for a moment, the merit is inexpressible. One will have peace and happiness in this life and immediately enter the stage of a Bodhisattva. The Vibhasa says that there is no possibility of calamities such as kalpa-fire, government officials, thieves, enemies, poison, or wild beasts harming this person. This person is always protected, remembered, and praised by the Devas and Nagas (the eight classes of supernatural beings) and all the Buddhas, who all want to see him and come to his place. If someone hears this samadhi and rejoices in the above four ways (accepting, upholding, explaining, and practicing), I also rejoice in the samadhi practiced by the Buddhas and Bodhisattvas of the three times (past, present, and future) and dedicate it to Bodhi (enlightenment). (For) what has not been heard, I also rejoice.

經即能得聞此經。隨喜福復勝上譬喻。若不修如是真法失無量重寶。人天為之憂悲。如把栴檀不視不嗅。反呼為臭。如田家子。以摩尼珠欲博一牛。行者已得聞此三昧可不努力勤修者也。第三半行半坐三昧者。亦為三。一事相。二觀法。三觀修。初事相者。行者欲觀一念自生心。依此半行半坐三昧。出此二經。方等云。旋百二十遍卻坐思惟。法華云。若行若坐讀誦是經。若坐思惟是經。我乘六牙白象。現其人前。故知二經半行半坐為方法也。方等至尊不可聊爾。若欲修習神明為證。先求夢王。若得見一是許懺悔。于閑靜處莊嚴道場。香泥塗地。及室內外作圓壇。彩畫懸五色幡。燒海岸香燃燈。敷高座請二十四尊像。多亦無妨。設肴膳盡心力。須新凈衣鞋屩無新浣故。出入著脫無令參雜。七日長齋日三時洗浴。初日供養僧隨意多少。別請一明瞭內外律者為師。受二十四戒。及陀羅尼咒對師說罪。要誓用月八日十五日。當以七日為一期。決不可減。若能更進隨力堪任。十人已還不得出此。俗人亦許。須辦單縫三衣備佛法式。預誦陀羅尼咒一篇使利。于初日分。異口同音三遍。召請三寶十佛方等父母十法王子。召請竟燒香運念三業供養。供養訖禮前所請三寶。禮竟以志誠心悲泣雨淚。陳悔罪咎竟起旋百二十匝。一旋一咒不遲

【現代漢語翻譯】現代漢語譯本：如果有人能夠聽聞此經，那麼隨喜讚歎此經的福報，勝過一切譬喻。如果不修習這樣的真法，就會失去無量的珍寶，人天都會為此憂愁悲傷。這就像拿著栴檀（一種名貴的香木），卻不去看它、聞它，反而說它是臭的。又像鄉下人，想用摩尼寶珠（一種珍貴的寶珠）去換一頭牛。修行人已經聽聞了這種三昧（一種禪定），怎麼能不努力勤奮地修習呢？第三種是半行半坐三昧（指一部分時間行走，一部分時間坐禪的禪定方式），也分為三種：一是事相（指外在的儀式和行為），二是觀法（指觀想的方法），三是觀修（指觀想的修習）。首先說事相：修行人想要觀想一念自生之心，依據這種半行半坐三昧，出自這兩部經典。《方等經》（指《方等陀羅尼經》）中說：『旋轉一百二十圈，然後坐下思惟。』《法華經》（指《妙法蓮華經》）中說：『或行走或坐著，讀誦這部經典；或坐著思惟這部經典。我將乘坐六牙白象，顯現在這個人面前。』所以知道這兩部經典都以半行半坐作為方法。《方等經》至尊至貴，不可輕忽。如果想要修習，希望得到神明的驗證，首先要求得夢王（指在夢中得到啟示）。如果夢中見到一是（指吉祥的預兆），就允許懺悔。在閑靜的地方莊嚴道場，用香泥塗地，在室內外製作圓形壇場，懸掛彩畫的五色幡，燒海岸香，點燃燈，鋪設高座，請二十四尊像（可以多，沒有妨礙），準備豐盛的飯菜，盡心盡力。需要新的乾淨的衣服鞋子，沒有新的就洗乾淨舊的。出入穿脫時不要混淆。七天長齋，每天三次洗浴。第一天供養僧人，數量隨意多少。另外請一位明瞭內外戒律的法師作為老師，受持二十四戒，以及陀羅尼咒（一種咒語），對著老師說出罪過。要發誓在每月的初八、十五，以七天為一個週期，決不能減少。如果能更進一步，就隨自己的能力。十人以下不得讓俗人蔘與。俗人也允許，需要準備單縫的三衣（僧侶的服裝），具備佛法的儀式。預先誦讀陀羅尼咒一遍，使之熟練。在第一天的初夜時分，異口同聲地誦讀三遍，召請三寶（佛、法、僧），十方佛，方等父母，十法王子。召請完畢，燒香，運念身口意三業供養。供養完畢，禮拜前面所召請的三寶。禮拜完畢，以至誠的心，悲泣流淚，陳述懺悔罪過。然後起身旋轉一百二十圈，一圈念一句咒語，不要遲緩。

【English Translation】 English version: If one can hear this scripture, then the merit of rejoicing in and praising this scripture surpasses all metaphors. If one does not cultivate such a true Dharma, one will lose immeasurable treasures, and humans and devas will be sad and sorrowful for this. It is like holding sandalwood (a precious fragrant wood) but not looking at it or smelling it, and instead calling it smelly. It is also like a farmer who wants to exchange a Mani jewel (a precious gem) for an ox. A practitioner who has already heard of this Samadhi (a state of meditative absorption), how can they not diligently cultivate it? The third is the Half-Walking Half-Sitting Samadhi (referring to a meditative practice that involves walking for some time and sitting in meditation for some time), which is also divided into three aspects: first, the ritualistic aspect (referring to external rituals and actions); second, the method of contemplation (referring to the method of visualization); and third, the practice of contemplation (referring to the cultivation of visualization). First, regarding the ritualistic aspect: A practitioner who wants to contemplate the mind arising from a single thought, based on this Half-Walking Half-Sitting Samadhi, comes from these two scriptures. The Fangdeng Sutra (referring to the Fangdeng Dharani Sutra) says: 'Rotate one hundred and twenty times, then sit down and contemplate.' The Lotus Sutra (referring to the Saddharma Puṇḍarīka Sūtra) says: 'Whether walking or sitting, recite this scripture; or sitting and contemplating this scripture. I will ride a six-tusked white elephant and appear before this person.' Therefore, it is known that both scriptures use half-walking and half-sitting as a method. The Fangdeng Sutra is supreme and venerable, not to be taken lightly. If you want to cultivate and hope to receive divine verification, first seek the Dream King (referring to receiving revelations in dreams). If you see 'one is' (referring to an auspicious omen) in the dream, then you are allowed to repent. In a quiet place, adorn the altar, smear the ground with fragrant mud, create circular altars inside and outside the room, hang colorful five-colored banners, burn coastal incense, light lamps, set up a high seat, and invite twenty-four images (more are also fine, there is no harm), prepare abundant food, and do your best. You need new, clean clothes and shoes; if there are no new ones, wash the old ones clean. Do not mix them up when putting them on and taking them off. Observe a seven-day fast, bathing three times a day. On the first day, make offerings to the Sangha (monastic community), as much or as little as you wish. Also, invite a Dharma master who understands both internal and external precepts to be your teacher, receive the twenty-four precepts, and the Dharani mantra (a type of incantation), and confess your sins to the teacher. Vow to take the eighth and fifteenth days of each month as a cycle of seven days, which cannot be reduced. If you can go further, do so according to your ability. No more than ten people should allow laypeople to participate. Laypeople are also allowed, and they need to prepare a single-stitched three-piece robe (the clothing of monks), and have the Buddhist rituals ready. Recite the Dharani mantra once beforehand to become familiar with it. In the first night of the first day, recite it three times in unison, inviting the Three Jewels (Buddha, Dharma, Sangha), the Buddhas of the ten directions, the Fangdeng parents, and the ten Dharma princes. After the invitation is complete, burn incense, and mentally offer the three karmas of body, speech, and mind. After the offering is complete, prostrate to the Three Jewels that were invited earlier. After the prostration is complete, with a sincere heart, weep and shed tears, and confess and repent of your sins. Then get up and rotate one hundred and twenty times, reciting a mantra for each rotation, without delay.

不疾不高不下。旋咒竟禮十佛方等十法王子。如是作已卻坐思惟。思惟訖更起。旋咒竟更卻思惟。週而復始終竟七日。其法如是。從第二日略召請一法。余悉如常行之。二觀法者。經合思惟摩訶袒持陀羅尼。翻為大秘要遮惡持善。秘要只是實相中道正空。經云。吾從真實中來。真實者寂滅相。寂滅相者無有所求。求者亦空。乃至涅槃亦復皆空。一切虛空界分亦復皆空。無所求中吾故求之。如是空空真實之法。當於何求。當於六波羅密中求。此與大品十八空同。更無有異。以此空慧歷一切事無不成觀。方等者。或言廣平。今言方者法也。般若有四種方法。謂四門入清涼池即方也。所契之理平等大慧即等也。今求夢王。即二觀前方便也。道場即清凈境界也。治五住糠顯實相米。亦是定慧用莊嚴法身也。香泥者。即無上尸羅也。五色蓋者。觀五陰免子縛。起大慈悲覆法界也。圓壇者。即實相不動地也。繒幡即翻法界上。迷生動出之解。幡壇不相離。即動出不動出不相離也。香燈即戒慧也。高座者。諸法空也。一切佛皆棲此空。二十四像者。即是逆順觀十二因緣覺了智也。肴膳者。即是無常苦酢助道觀也。新凈衣者。即寂滅忍也。瞋或重積稱為故。翻瞋起忍名為新。七日即七覺分也。一日即一實諦也。三洗即觀一實修三觀。蕩

三障凈三智也。一師者。即一實諦法也。二十四戒者。逆順十二因緣發道共戒也。咒者。矚對也。瓔珞明十二因緣有十種。即有一百二十支。一咒咒一支束而言之。只是三道。謂苦業煩惱也。今咒此因緣即是咒於三道而論懺悔。事懺懺苦道業道。理懺懺煩惱道。文云。犯沙彌戒。乃至大比丘戒。若不還生無有是處。即懺業道文也。眼耳諸根清凈即懺苦道文也。第七日見十方佛聞法得不退轉。即懺煩惱道文也。三障去即十二因緣樹壞。亦是五陰舍空。思惟實相正破於此。故名諸佛實法懺悔也。三勸修者。諸佛道皆由此法。是佛父母世間無上大寶。若能修行得全分寶。但能讀誦得中分寶。華香供養得下分寶。佛與文殊說下分寶。所不能盡。況中上耶。若從地積寶至梵天。以奉供佛。不如施持經者一食充驅。如經廣說(云云)。次約法華亦為三。事相觀法勸修。事相者。行者觀自生心依法華經修三昧者。方法有十。一嚴凈道場。二凈身三業。三供養。四請佛。五禮佛。六六根懺悔七繞旋。八誦經。九坐禪。十證相。別有一卷名法華三昧。是天臺大師所著。流傳於世。行者宗之。二觀法者。普賢觀云。專誦大乘不入三昧。日夜六時懺六根罪。安樂行品云。于諸法無所行。亦不行不分別。二經本為相成。豈可執文鬥競。蓋乃為緣

【現代漢語翻譯】現代漢語譯本『三障』（指業障、報障、煩惱障）清凈，就是『三智』（一切智、道種智、一切種智）顯現。『一師』，指的就是一實諦法（真實不虛的真理）。『二十四戒』，指的是逆順十二因緣（佛教關於生命輪迴的理論）所發的道共戒（與修行道路相關的戒律）。『咒』，指的是專注觀照。『瓔珞』（一種裝飾品，此處比喻）說明十二因緣有十種，即有一百二十支。用一個咒語來咒縛一支，總而言之，就是三道，即苦道、業道、煩惱道。現在咒此因緣，就是咒於三道而論懺悔。事懺（通過行為進行的懺悔）懺悔苦道和業道，理懺（通過理解真理進行的懺悔）懺悔煩惱道。經文說：『犯沙彌戒（佛教出家男眾的最初階段的戒律），乃至大比丘戒（佛教出家男眾的最高階段的戒律），若不還生（指無法獲得解脫）無有是處（絕無可能）』，這就是懺悔業道的經文。『眼耳諸根清凈』，這就是懺悔苦道的經文。『第七日見十方佛聞法得不退轉（指修行境界不會倒退）』，這就是懺悔煩惱道的經文。三障去除，就是十二因緣樹壞滅，也是五陰（色、受、想、行、識）舍空。思惟實相（真實存在的本質）正是爲了破除這些。所以叫做諸佛實法懺悔。『三勸修』，諸佛的道路都由此法而來，這是佛的父母，世間無上的大寶。如果能夠修行，就能得到全分寶（全部的功德利益）。只能讀誦，就能得到中分寶（中等的功德利益）。用鮮花香供養，就能得到下分寶（較少的功德利益）。佛與文殊菩薩（智慧的象徵）說下分寶，都不能說盡，何況中分和上分呢？如果從地上積攢寶物直到梵天（色界天的最高層），用來供奉佛，不如佈施給持經者一頓飯，使他能夠維持生命。如經文廣說（此處省略）。其次，用法華經（《妙法蓮華經》）也可以分為三部分：事相、觀法、勸修。『事相』，行者觀自身所生的心，依照法華經修三昧（禪定）的方法有十種：一、嚴凈道場（莊嚴清凈的場所）。二、凈身三業（身、口、意）。三、供養。四、請佛。五、禮佛。六、六根懺悔（眼、耳、鼻、舌、身、意）。七、繞旋（繞佛）。八、誦經。九、坐禪。十、證相（證悟的徵兆）。另有一卷名為《法華三昧》，是天臺大師（智顗）所著，流傳於世，修行者遵循它。『觀法』，《普賢觀經》（《觀普賢菩薩行法經》）說：『專誦大乘（大乘佛教經典）不入三昧，日夜六時懺六根罪』。《安樂行品》（《法華經》中的一品）說：『于諸法無所行，亦不行不分別』。這兩部經本來是互相成就的，怎麼可以執著于文字而爭鬥呢？這實際上是爲了因緣（條件）。

【English Translation】 English version 'Purifying the Three Obstructions' (karma obstruction, retribution obstruction, affliction obstruction) is also 'manifesting the Three Wisdoms' (wisdom of all modes, wisdom of the path, all-knowing wisdom). 'One Teacher' refers to the One True Reality (the truth that is real and not false). 'Twenty-four Precepts' refers to the precepts of the Path that arise from the forward and reverse Twelve Links of Dependent Origination (the Buddhist theory of the cycle of life and death). 'Mantra' refers to focused contemplation. 'Necklace' (a kind of ornament, used here as a metaphor) explains that the Twelve Links of Dependent Origination have ten types, which is one hundred and twenty branches. Using one mantra to bind one branch, in short, it is the Three Paths, namely the Path of Suffering, the Path of Karma, and the Path of Affliction. Now, chanting this Dependent Origination is chanting the Three Paths and discussing repentance. 'Ritual Repentance' (repentance through actions) repents the Path of Suffering and the Path of Karma, 'Principle Repentance' (repentance through understanding the truth) repents the Path of Affliction. The scripture says: 'Committing the Śrāmaṇera precepts (the precepts of the initial stage of Buddhist monks), and even the Bhikṣu precepts (the highest stage of Buddhist monks), if there is no rebirth (referring to not being able to attain liberation), there is no such place (absolutely impossible)', this is the scripture of repenting the Path of Karma. 'The purification of the eyes, ears, and other senses' is the scripture of repenting the Path of Suffering. 'Seeing the Buddhas of the ten directions on the seventh day, hearing the Dharma and attaining non-retrogression (referring to the state of cultivation not regressing)' is the scripture of repenting the Path of Affliction. Removing the Three Obstructions is the destruction of the tree of the Twelve Links of Dependent Origination, and also the emptying of the Five Aggregates (form, feeling, perception, volition, consciousness). Contemplating the True Nature (the essence of what truly exists) is precisely to break through these. Therefore, it is called the Real Dharma Repentance of all Buddhas. 'The Three Exhortations to Practice', the paths of all Buddhas come from this Dharma, this is the parents of the Buddha, the supreme treasure in the world. If one can practice, one can obtain the full treasure (all the merits and benefits). If one can only recite, one can obtain the middle treasure (moderate merits and benefits). If one offers flowers and incense, one can obtain the lower treasure (less merits and benefits). The Buddha and Mañjuśrī Bodhisattva (symbol of wisdom) said that the lower treasure cannot be fully described, let alone the middle and upper treasures? If one accumulates treasures from the ground to the Brahmā Heaven (the highest level of the Form Realm), and uses them to offer to the Buddha, it is not as good as giving a meal to someone who upholds the scriptures, so that he can maintain his life. As the scriptures say in detail (omitted here). Secondly, the Lotus Sutra (the 'Saddharma Puṇḍarīka Sūtra') can also be divided into three parts: Phenomena, Contemplation, and Exhortation to Practice. 'Phenomena', the practitioner contemplates the mind that arises from within, and follows the Lotus Sutra to cultivate the Samādhi (meditative concentration) with ten methods: 1. Adorning and purifying the Maṇḍala (a sacred space). 2. Purifying the three karmas of body, speech, and mind. 3. Making offerings. 4. Inviting the Buddha. 5. Bowing to the Buddha. 6. Repenting of the six senses (eyes, ears, nose, tongue, body, mind). 7. Circumambulating (walking around the Buddha). 8. Reciting the scriptures. 9. Sitting in meditation. 10. Witnessing the signs (signs of enlightenment). There is another volume called 'Lotus Samādhi', which was written by Tiantai Master (Zhiyi) and has been passed down in the world, and practitioners follow it. 'Contemplation', the 'Samantabhadra Contemplation Sutra' (the 'Visualization of the Bodhisattva Samantabhadra Sutra') says: 'Exclusively reciting the Mahāyāna (Mahayana Buddhist scriptures) without entering Samādhi, repenting of the sins of the six senses six times day and night'. The 'Chapter on Peaceful Practices' (a chapter in the 'Lotus Sutra') says: 'In all dharmas, there is nothing to do, and also not doing and not distinguishing'. These two scriptures are originally mutually accomplishing, how can one cling to the words and fight? This is actually for the sake of conditions.

前後互出。非碩異也。安樂行護持讀誦深心禮拜等。豈非事耶。觀經明無相懺悔。我心自空罪福無主。慧日能銷除。豈非理耶。南嶽云。有相安樂行無相安樂行。豈非就事理得如是名。特是行人涉事修六根懺。為悟入弄引故名有相。若直觀一切法空為方便者。故名無相。妙證之時悉皆兩舍。若得此意於二經無疑。修理觀者今歷事修觀。言六牙白象者。是菩薩無漏六神通。牙有利用如通之捷疾。像有大力表法身荷負無漏。無染稱之為白頭。上三人一持金剛杵。一持金剛輪。一時如意珠。表三智居無漏頂。杵擬象能。行表慧導行。輪轉表出假。如意表中。牙上有池表八解。是禪體通是定用。體用不相離故。牙端有池池中有華。華表妙因。以神通力。凈佛國土利益眾生。即是因。因從通生。如華由池發。華中有女女表慈。若無無緣慈。豈能以神通力促身令小。入此娑婆通由慈運。如華擎女女執樂器。表四攝也。慈修身口現種種同事利行。財法二施引物多端。如五百樂器音聲無量也。示喜見身者。是普現色身三昧也。隨所宜樂而為現之。未必純作白玉之像。語言陀羅尼者。即是慈熏口說種種法也。皆法華三昧之異名。若得此意。于象身上自在作法門也。三勸修者。普賢觀曰。若七眾犯戒欲一彈指頃。除滅百千萬億阿僧祇劫生死

【現代漢語翻譯】現代漢語譯本前後互生，並非是碩大奇異之象。實行安樂行，護持、讀誦、以深心禮拜等等，難道不是事相上的修行嗎？《觀經》闡明無相懺悔的道理，我心本自空寂，罪福沒有主宰，如慧日般能消除罪業，難道不是理體上的觀照嗎？南嶽慧思禪師說，有相安樂行和無相安樂行，難道不是就事相和理體而得出的這樣的名稱嗎？這只是修行人在經歷世事時，通過修習六根懺悔，爲了悟入真理而方便引導，所以稱為有相。如果直接觀照一切法空性作為方便，就稱為無相。證得妙果之時，事相和理體都要放下。如果領會了這個意思，對於兩部經就沒有疑惑了。現在修行觀法的人，正在經歷世事來修觀。所說的六牙白象，是菩薩的無漏六神通（Rūpaskandha, Vedanāskandha, Saṃjñāskandha, Saṃskāraskandha, Vijñānaskandha）。牙齒具有利用價值，就像神通的敏捷快速。大象具有大力，表示法身（Dharmakāya）承擔著無漏的功德。沒有染污，所以稱之為白頭。像背上的三個人，一個手持金剛杵（Vajra），一個手持金剛輪（Cakra），一個手持如意珠（Cintāmaṇi），表示三智（一切智、道種智、一切種智）位於無漏的頂端。金剛杵比喻象的能量，行進表示智慧引導行動。輪的轉動表示出假利生。如意珠表示中道實相。牙齒上有水池，表示八解脫（Aṣṭavimokṣa）。禪定是體，神通是用。體和用不可分離，所以牙齒的末端有水池，水池中有蓮花。蓮花表示妙因。以神通力，清凈佛國土，利益眾生，這就是因。因從神通產生，就像蓮花由水池生長出來。蓮花中有女子，女子表示慈悲。如果沒有無緣大慈，怎麼能以神通力縮小身體，進入這個娑婆世界？神通由慈悲來運作，就像蓮花托著女子，女子拿著樂器，表示四攝法（Dāna, Priyavacana, Artha, Samānārthatā）。慈悲修身口，顯現種種同事利行，財施和法施引導眾生，方式多種多樣，就像五百種樂器發出無量的聲音一樣。示現喜見身，是普現色身三昧（Sarvarūpadarśana-samādhi）。隨著眾生所喜好的而為之示現，未必完全是白玉的形象。語言陀羅尼（Dhāraṇī），就是慈悲熏習口說種種佛法。都是《法華經》三昧的別名。如果領會了這個意思，就能在象身上自在地運用法門。第三是勸勉修行，普賢觀經說，如果七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）犯戒，想要在一彈指頃，除滅百千萬億阿僧祇劫的生死重罪。

【English Translation】 English version They arise mutually, not being something huge and strange. Practicing the Ānanda Conduct, upholding, reciting, deeply revering, etc., are these not practices in the realm of phenomena? The Contemplation Sutra elucidates the repentance of no-form, my mind is inherently empty, sins and blessings have no master, the sun of wisdom can eliminate them, is this not contemplation on the principle? The Venerable Huisi of Nanyue said, the Ānanda Conduct with form and the Ānanda Conduct without form, are these not names derived from phenomena and principle? It is merely that practitioners, when experiencing worldly affairs, cultivate the six roots repentance, as a convenient guide for realizing the truth, hence it is called 'with form'. If one directly contemplates the emptiness of all dharmas as a means, it is called 'without form'. When attaining wondrous realization, both phenomena and principle must be relinquished. If one understands this meaning, there will be no doubt about the two sutras. Those who cultivate contemplation now are cultivating contemplation through experiencing worldly affairs. The six-tusked white elephant is the Bodhisattva's six superknowledges without outflows (Rūpaskandha, Vedanāskandha, Saṃjñāskandha, Saṃskāraskandha, Vijñānaskandha). The tusks have utility, like the swiftness of superknowledges. The elephant has great strength, representing the Dharmakāya bearing the burden of no-outflows. Without defilement, it is called white-headed. The three people on the elephant's back, one holding a Vajra (Vajra), one holding a Cakra (Cakra), and one holding a Cintāmaṇi (Cintāmaṇi), represent the three wisdoms (Sarvajñāna, Mārga-jñāna, Sarvākāra-jñāna) residing at the peak of no-outflows. The Vajra is a metaphor for the elephant's energy, and the movement represents wisdom guiding action. The turning of the wheel represents emerging from emptiness to benefit beings. The Cintāmaṇi represents the Middle Way reality. There is a pond on the tusks, representing the eight liberations (Aṣṭavimokṣa). Samādhi is the substance, and superknowledges are the function. Substance and function are inseparable, so there is a pond at the end of the tusks, and there is a lotus flower in the pond. The lotus flower represents the wondrous cause. With the power of superknowledges, purifying the Buddha-lands and benefiting sentient beings, this is the cause. The cause arises from superknowledges, like the lotus flower growing from the pond. There is a woman in the lotus flower, and the woman represents compassion. If there were no impartial great compassion, how could one shrink the body with the power of superknowledges and enter this Sahā world? Superknowledges are operated by compassion, like the lotus flower holding the woman, and the woman holding musical instruments, representing the four means of attraction (Dāna, Priyavacana, Artha, Samānārthatā). Compassion cultivates body and speech, manifesting various beneficial actions of working together, and material and Dharma giving guide sentient beings in many ways, like five hundred musical instruments emitting immeasurable sounds. Showing the Joyful Appearance Body is the Sarvarūpadarśana-samādhi (Sarvarūpadarśana-samādhi). Manifesting according to what sentient beings like, not necessarily purely an image of white jade. The language Dhāraṇī (Dhāraṇī) is the compassionate熏習speaking various Buddhadharmas. They are all different names for the Samādhi of the Lotus Sutra. If one understands this meaning, one can freely use the Dharma-gates on the elephant's body. The third is encouraging cultivation, the Universal Worthy Contemplation Sutra says, if the seven assemblies of disciples (Bhikkhu, Bhikkhunī, Śrāmaṇera, Śrāmaṇerikā, Śikṣamāṇā, Upāsaka, Upāsikā) violate the precepts, wanting to eliminate the heavy sins of birth and death of hundreds of thousands of millions of Asaṃkhya kalpas in an instant.

之罪者。欲發菩提心。不斷煩惱而入涅槃。不離五欲而凈諸根。見障外事。欲見分身多寶釋迦佛者。欲得法華三昧一切諸陀羅尼。入如來室。著如來衣。坐如來座。于天龍八部眾中說法者。欲得文殊藥王諸大菩薩。持華香住立空中侍奉者。應當修習此法華經。讀誦大乘念大乘事。令此空慧與心相應。念諸菩薩母無上勝方便。從思實相生。眾罪如霜露慧日能銷除。成辦如此諸事。無不具足。能解此經者則為見我。亦見於汝。亦供養多寶及分身。令諸佛歡喜。如經廣說。誰聞如是法不發菩提心。除彼不肖人癡冥無智者。第四明非行非坐三昧者。上一向用行坐。此既異上。為成四句故名非行非坐。實通行坐及一切事。南嶽師呼為隨自意。意起即修三昧。大品稱覺意三昧。意之趣向皆能覺識明瞭。雖復三名實是一法。今依經釋。名覺者。照了也。意者。心數也。三昧如前釋。行者觀一念自生心。心數起時反照觀察。不見動轉根源終末來處去處。故名覺意三昧也。隨自意非行非坐。準此可解(云云)。

論曰。問觀自生心。云何巧成就。二十五方便。調心入正道。此是第五一偈明。妙理不可頓階。若欲進趣正道須善方便。今明方便者。方便名善巧也。行者觀一念自生心善修行以微少善根。能令無量行成解發入菩薩位也。又

方便者。眾緣和合也。以能和合成因。亦能和合取果故也。經云。如來身者不從一因一緣。從無量功德生如來身。顯此巧能故論方便也。若依漸次即有四種方便。方便各有遠近。如阿毗曇明五停心為遠。四善根為近。通別二種方便例可意知。圓教以假名五品觀行等位。去真猶遙名遠方便。六根清凈相似鄰真名近方便。今就五品之前假名位中。復論遠近。二十五法為遠方便。十種境界為近方便。橫豎該羅十觀具足。成觀行位能發真似。為方便也。今釋遠方便略為五。一具五緣。二訶五欲。三棄五蓋。四調五事。五行五法。夫道不孤運弘之在人。人弘勝法假緣進道。所以須具五緣。緣力既具當割諸嗜慾。嗜慾外屏當內凈其心。其心若寂當除錯五事。五事調已行於五法。必至所在。譬如陶師若欲得器先擇良處。無砂無鹵草水豐便可作之所。次息余際務。際務不凈安得就功。雖息外緣身內有疾。云何執作。身雖康壯泥輪不調不成器物。上緣雖整不專于業廢不相續。永無辦理。修行五緣亦復如是。有待之身必假資籍。如彼好處。訶厭塵欲如斷外緣。棄絕五蓋如治內疾。調適五事如學輪繩。行於五法如作不廢。世間淺事非緣不合。何況出世之道。若無弄引何易可階。故歷二十五法。約事為觀。調粗入細舍散令靜。故為初心遠方便也

【現代漢語翻譯】現代漢語譯本：方便，指的是眾多的因緣和合而成。因為它能夠和合促成原因，也能夠和合促成果報。經書中說：『如來的法身不是從單一的因或緣產生的，而是從無量的功德中產生的。』這就顯示了這種巧妙的能力，所以討論方便法門。如果按照漸進的次第，就有四種方便。方便有遠近之分。例如，在《阿毗曇》中，將修習五停心觀視為遠方便，修習四善根視為近方便。通教和別教的兩種方便，可以依此類推來理解。圓教認為，處於假名五品觀行等位的人，距離真理還很遙遠，所以稱為遠方便；六根清凈，與真理相似接近，稱為近方便。現在就在五品之前的假名位中，進一步討論遠近。二十五法是遠方便，十種境界是近方便。橫向和縱向涵蓋，十種觀法都具備，成就觀行位，能夠引發真相似的智慧，這就是方便。現在解釋遠方便，簡略地分為五點：一是具足五緣，二是呵斥五欲，三是捨棄五蓋，四是調和五事，五是修行五法。道路不會獨自執行，弘揚它在於人。人弘揚殊勝的佛法，憑藉因緣來增進道業。所以必須具足五緣。緣的力量具備后，應當割捨各種嗜慾。嗜慾在外被屏除后，應當在內心清凈其心。內心如果寂靜，應當調和五事。五事調和后，修行五法，必定能到達目標。譬如陶工如果想要得到器物，首先要選擇好的地方，沒有沙子和鹽堿，草和水充足，適合製作。其次停止其他的事務。事務不乾淨，怎麼能完成工作。即使停止了外緣，身體內部有疾病，怎麼能工作。身體即使健康強壯，泥和輪子不協調，也做不成器物。上面的條件即使都具備，如果不專心於工作，廢棄而不持續，永遠無法完成。修行五緣也是這樣。有待于外在條件的身軀，必須憑藉資助。就像那個好的地方。呵斥厭惡塵世的慾望，就像斷絕外緣。捨棄五蓋，就像治療內部的疾病。調和五事，就像學習輪繩的運用。修行五法，就像製作而不停止。世間淺顯的事情，沒有因緣不能成就，何況是出世間的佛道。如果沒有引導，怎麼容易登堂入室。所以經歷二十五法，依事而修觀。調和粗糙的，進入細微的，捨棄散亂的，使之安靜。所以是初心者的遠方便。方便者：眾緣和合也。（方便：多種條件聚合在一起。）以能和合成因，亦能和合取果故也。經云：『如來身者不從一因一緣，從無量功德生如來身。』顯此巧能故論方便也。若依漸次即有四種方便。方便各有遠近。如阿毗曇明五停心為遠，四善根為近。通別二種方便例可意知。圓教以假名五品觀行等位，去真猶遙名遠方便。六根清凈相似鄰真名近方便。今就五品之前假名位中，復論遠近。二十五法為遠方便。十種境界為近方便。橫豎該羅十觀具足，成觀行位能發真似，為方便也。今釋遠方便略為五：一具五緣，二訶五欲，三棄五蓋，四調五事，五行五法。夫道不孤運弘之在人。人弘勝法假緣進道。所以須具五緣。緣力既具當割諸嗜慾。嗜慾外屏當內凈其心。其心若寂當除錯五事。五事調已行於五法，必至所在。譬如陶師若欲得器先擇良處，無砂無鹵草水豐便可作之所。次息余際務。際務不凈安得就功。雖息外緣身內有疾，云何執作。身雖康壯泥輪不調不成器物。上緣雖整不專于業廢不相續，永無辦理。修行五緣亦復如是。有待之身必假資籍，如彼好處。訶厭塵欲如斷外緣。棄絕五蓋如治內疾。調適五事如學輪繩。行於五法如作不廢。世間淺事非緣不合，何況出世之道。若無弄引何易可階。故歷二十五法，約事為觀。調粗入細舍散令靜，故為初心遠方便也。

【English Translation】 English version: 'Upaya' (Expedient means) refers to the coming together of numerous conditions. It is because it can bring together and facilitate causes, and also bring together and facilitate results. The sutra says: 'The body of the Tathagata (Thus Come One) does not arise from a single cause or condition, but arises from immeasurable merits.' This demonstrates this skillful ability, hence the discussion of 'upaya'. If based on gradual progression, there are four types of 'upaya'. 'Upaya' has both near and far aspects. For example, in the Abhidhamma, practicing the Five Stopping-the-Mind Contemplations is considered far, while practicing the Four Roots of Goodness is considered near. The two types of 'upaya' in the Common and Distinct teachings can be understood by analogy. The Perfect Teaching considers those in the stage of the Five Grades of Observation and Practice based on Provisional Names as still far from the truth, hence called distant 'upaya'. When the six senses are purified and resemble nearness to the truth, it is called near 'upaya'. Now, within the stage of Provisional Names before the Five Grades, we further discuss near and far. The Twenty-Five Preparatory Practices are distant 'upaya', and the Ten Kinds of Objects are near 'upaya'. Horizontally and vertically encompassing, possessing all Ten Contemplations, accomplishing the stage of Observation and Practice, and being able to generate true-like wisdom, is 'upaya'. Now, explaining the distant 'upaya', it is briefly divided into five: first, possessing the Five Conditions; second, rebuking the Five Desires; third, abandoning the Five Coverings; fourth, harmonizing the Five Affairs; and fifth, practicing the Five Dharmas. The path does not move in isolation; its propagation depends on people. People propagate the supreme Dharma, relying on conditions to advance on the path. Therefore, it is necessary to possess the Five Conditions. Once the power of conditions is complete, one should relinquish all cravings and desires. Once cravings and desires are warded off externally, one should purify the mind internally. If the mind is tranquil, one should harmonize the Five Affairs. Once the Five Affairs are harmonized, practicing the Five Dharmas will surely lead to the destination. For example, if a potter wants to obtain a vessel, he first chooses a good place, free from sand and alkali, with abundant grass and water, suitable for making. Next, he ceases other miscellaneous affairs. If the affairs are not clean, how can the work be accomplished? Even if external conditions are ceased, if there is illness within the body, how can one work? Even if the body is healthy and strong, if the mud and wheel are not coordinated, a vessel cannot be made. Even if the above conditions are all met, if one is not focused on the work, abandoning it without continuity, one will never accomplish anything. Cultivating the Five Conditions is also like this. A body dependent on external conditions must rely on support, like that good place. Rebuking and detesting worldly desires is like cutting off external conditions. Abandoning the Five Coverings is like curing internal illnesses. Harmonizing the Five Affairs is like learning the use of the wheel and rope. Practicing the Five Dharmas is like making without stopping. Even shallow worldly matters cannot be accomplished without conditions, how much more so the path of transcendence. Without guidance, how can one easily enter the room? Therefore, experiencing the Twenty-Five Preparatory Practices, observing based on matters. Harmonizing the coarse, entering the subtle, abandoning the scattered, making it tranquil, hence it is the distant 'upaya' for beginners. 'Convenience' refers to the harmonious union of various causes and conditions. (Convenience: the aggregation of multiple conditions.) It is because it can harmoniously combine causes and also harmoniously combine to obtain results. The sutra says: 'The body of the Tathagata (Thus Come One) does not arise from a single cause or condition, but arises from immeasurable merits.' This demonstrates this skillful ability, hence the discussion of convenience. If based on gradual progression, there are four types of convenience. Convenience has both near and far aspects. For example, in the Abhidhamma, practicing the Five Stopping-the-Mind Contemplations is considered far, while practicing the Four Roots of Goodness is considered near. The two types of convenience in the Common and Distinct teachings can be understood by analogy. The Perfect Teaching considers those in the stage of the Five Grades of Observation and Practice based on Provisional Names as still far from the truth, hence called distant convenience. When the six senses are purified and resemble nearness to the truth, it is called near convenience. Now, within the stage of Provisional Names before the Five Grades, we further discuss near and far. The Twenty-Five Preparatory Practices are distant convenience, and the Ten Kinds of Objects are near convenience. Horizontally and vertically encompassing, possessing all Ten Contemplations, accomplishing the stage of Observation and Practice, and being able to generate true-like wisdom, is convenience. Now, explaining the distant convenience, it is briefly divided into five: first, possessing the Five Conditions; second, rebuking the Five Desires; third, abandoning the Five Coverings; fourth, harmonizing the Five Affairs; and fifth, practicing the Five Dharmas. The path does not move in isolation; its propagation depends on people. People propagate the supreme Dharma, relying on conditions to advance on the path. Therefore, it is necessary to possess the Five Conditions. Once the power of conditions is complete, one should relinquish all cravings and desires. Once cravings and desires are warded off externally, one should purify the mind internally. If the mind is tranquil, one should harmonize the Five Affairs. Once the Five Affairs are harmonized, practicing the Five Dharmas will surely lead to the destination. For example, if a potter wants to obtain a vessel, he first chooses a good place, free from sand and alkali, with abundant grass and water, suitable for making. Next, he ceases other miscellaneous affairs. If the affairs are not clean, how can the work be accomplished? Even if external conditions are ceased, if there is illness within the body, how can one work? Even if the body is healthy and strong, if the mud and wheel are not coordinated, a vessel cannot be made. Even if the above conditions are all met, if one is not focused on the work, abandoning it without continuity, one will never accomplish anything. Cultivating the Five Conditions is also like this. A body dependent on external conditions must rely on support, like that good place. Rebuking and detesting worldly desires is like cutting off external conditions. Abandoning the Five Coverings is like curing internal illnesses. Harmonizing the Five Affairs is like learning the use of the wheel and rope. Practicing the Five Dharmas is like making without stopping. Even shallow worldly matters cannot be accomplished without conditions, how much more so the path of transcendence. Without guidance, how can one easily enter the room? Therefore, experiencing the Twenty-Five Preparatory Practices, observing based on matters. Harmonizing the coarse, entering the subtle, abandoning the scattered, making it tranquil, hence it is the distant convenience for beginners.

。此五法三科出大論。一種出禪經。一是諸禪師立(云云)。一具五緣者。一持戒清凈。二衣食具足。三閑居靜處。四息諸緣務。五得善知識。禪經云。四緣雖具足。開導由良師。故知用五法為入道梯隥耳。一闕則妨事。一持戒者。經論出處甚多。且依釋論有十種戒。謂不缺不破不穿不雜隨道無著智所贊自在隨定具足。此十通用性戒為根本。大論云。性戒者。是尸羅身口等八種。謂身三口四。更加不飲酒。是凈命防意地。又云。十善是尸羅。佛不出世世常有之。故名舊戒。佛不出世。凡夫亦修八門禪。故名舊定。外道邪見六十二等舊醫。乳藥名為舊慧。今用三歸五戒二百五十為客戒。根本凈禪觀練熏修為客定。四諦慧為客慧。佛出方有也。性戒者。莫問受與不受。犯即是罪。受與不受持即是善。若受戒持生福犯獲罪。不受無福不受犯無罪。如伐草害畜罪同對首懺。二罪俱滅。定共戒無作者。與定俱發。有人言。入定時有。出定時無。有人言。無作依定。定在不失。定退即謝也。道共無作者。此無作依道。道無失故。此亦無失戒定。道共通是戒名。通以性戒為本。故經云。依因此戒能生諸禪定及滅苦智慧。即此意也。持此十種戒攝一切戒。不缺戒者。即是持于性戒。乃至四重清凈守護。如愛明珠若毀犯者如器已缺。無所

堪用。佛法邊人非沙門釋子。失比丘法。故稱為缺。不破者。即是持於十三無有破損。若有毀犯如器破裂也。不穿者。是持波夜提等是也。若有毀犯如器穿漏。不能受道故名為穿也。不雜者。持定共戒也。雖持律儀念破戒事。名之為雜定共。持心慾念不起。故名不雜。隨道者。隨順諦理。能破見惑。無著戒者。即是見真成聖。于思惟惑無所染著也。此兩戒約真諦持戒也。智所贊自在戒者。此兩戒則約菩薩化他。為佛所贊。於世間中而得自在。是約俗諦論持戒也。隨定具足兩戒。即是隨首楞嚴定不起滅定。現諸威儀。示十法界像。導利眾生。雖威儀起動而任運常凈故。名隨定戒。前來諸戒律儀防止故。名不具足。中道之戒無戒不備。故名具足。此是持中道第一義諦戒也。用中道慧遍入諸法故。經云。式叉式叉名大乘戒也。涅槃明五支戒及十種戒。義勢略同。設諸經論。更明戒相終不出此十科(云云)。束前三種戒名律儀戒。秉善防惡。從初根本乃至不穿。纖毫清凈束名律儀戒。凡夫散心悉能持得此戒也。次不雜一戒定法持心。心不妄動身口亦寂。三業皎鏡。此是定共戒入定時。任運無雜。出定身口柔軟。亦不雜凡夫入定。則能持得也。隨道戒初果見諦發真成聖。聖人所持非凡夫能持也。無著戒則三果人所持。亦非初果所

【現代漢語翻譯】現代漢語譯本堪用：佛法邊緣的人，不是真正的比丘（bhiksu，佛教出家男眾），也不是釋迦牟尼佛的弟子。因為失去了比丘應守的戒律，所以被稱為『缺』。『不破』，是指能夠遵守十三種頭陀行（dhuta-guna），沒有絲毫破損。如果有所毀犯，就像器皿破裂一樣。『』，是指能夠持守波逸提（payattika）等戒律。如果有所毀犯，就像器皿穿孔漏水，無法容納正道，所以稱為『穿』。『不雜』，是指持守定共戒（samadhi-samvara-sila）。即使持守律儀，心中仍然想著破戒之事，這就被稱為雜定共。持戒者心無雜念，不起妄念，所以稱為『不雜』。『隨道』，是指隨順真諦之理，能夠破除見惑（drsti-klesa）。『無著戒』，是指已經證悟真理，成就聖果，對於思惟惑（bhava-klesa）沒有任何染著。這兩種戒是依據真諦（paramartha-satya）來持戒的。『智所贊自在戒』，這兩種戒是依據菩薩（bodhisattva）化度眾生而設立的，為佛所讚歎，在世間中能夠獲得自在。這是依據俗諦（samvrti-satya）來論述持戒的。『隨定具足兩戒』，是指隨順首楞嚴定（suramgama-samadhi），不起滅盡定（nirodha-samapatti），展現各種威儀，示現十法界（dasa-dhatu）的形象，引導利益眾生。雖然威儀起動，但任運自然，常保清凈，所以稱為『隨定戒』。前面所說的各種戒律儀是爲了防止過失，所以稱為『不具足』。中道（madhyama-pratipada）之戒，無戒不備，所以稱為『具足』。這是持守中道第一義諦（paramartha-satya）之戒。用中道智慧遍入諸法，所以經中說，『式叉式叉（siksa-siksa）』名為大乘戒（mahayana-sila）。《涅槃經》（Nirvana Sutra）中闡明了五支戒（panca-sila）和十種戒（dasa-sila），其意義和作用大致相同。即使各種經論進一步闡明戒相，最終也離不開這十個方面（云云）。將前面三種戒歸納為律儀戒（pratimoksa-sila），秉持善行，防止惡行，從最初的根本戒乃至，纖毫清凈，都歸納為律儀戒。凡夫散亂之心也能持守此戒。其次，『不雜』這一戒，以禪定之法持守內心，心不妄動，身口也寂靜，身口意三業清凈明澈。這是定共戒，入定時，任運自然，沒有雜念。出定時，身口柔軟，也不與凡夫入定相同。凡夫入定，就能持守此戒。『隨道戒』，是初果須陀洹（srotapanna）見諦后，發真成聖之人所持守的，不是凡夫所能持守的。『無著戒』，則是三果阿那含（anagamin）所持守的，也不是初果所能持守的。

【English Translation】 English version Deficient: Those on the periphery of the Dharma are not true bhikshus (Buddhist monks) nor disciples of Shakyamuni Buddha. They are called 'deficient' because they have lost the precepts that a bhikshu should uphold. 'Unbroken' refers to being able to observe the thirteen dhuta-gunas (ascetic practices) without any damage. If there is any violation, it is like a vessel being broken. '' refers to being able to uphold precepts such as payattika (expiation). If there is any violation, it is like a vessel with holes leaking, unable to contain the path, hence called 'pierced'. 'Unmixed' refers to upholding the samadhi-samvara-sila (precepts associated with concentration). Even if one upholds the precepts, if the mind still thinks about breaking them, it is called mixed samadhi. One who upholds the precepts with a pure mind, without arising deluded thoughts, is called 'unmixed'. 'Following the Path' refers to following the truth of reality, being able to break through the drsti-klesa (afflictions of views). 'Non-attachment precepts' refers to having realized the truth and attained sainthood, without any attachment to the bhava-klesa (afflictions of existence). These two precepts are based on upholding the paramartha-satya (ultimate truth). 'Wisdom-praised and self-mastery precepts', these two precepts are established based on the bodhisattva's (enlightenment being) transformation of sentient beings, praised by the Buddha, and able to obtain self-mastery in the world. This is discussing upholding the precepts based on the samvrti-satya (conventional truth). 'Following the samadhi and complete two precepts' refers to following the suramgama-samadhi (heroic march samadhi), without arising nirodha-samapatti (cessation attainment), displaying various dignified behaviors, manifesting the images of the dasa-dhatu (ten realms), guiding and benefiting sentient beings. Although the dignified behaviors arise and move, they are naturally and constantly pure, hence called 'following the samadhi precepts'. The various precepts mentioned earlier are to prevent faults, hence called 'incomplete'. The precepts of the madhyama-pratipada (middle way), without lacking any precepts, are called 'complete'. This is upholding the precepts of the paramartha-satya (ultimate truth) of the middle way. Using the wisdom of the middle way to penetrate all dharmas, therefore the sutra says, 'siksa-siksa (learning)', is called the mahayana-sila (great vehicle precepts). The Nirvana Sutra explains the panca-sila (five precepts) and the dasa-sila (ten precepts), whose meanings and functions are roughly the same. Even if various sutras and treatises further explain the characteristics of the precepts, they ultimately do not deviate from these ten aspects (etc.). Summarizing the first three precepts as pratimoksa-sila (precepts of individual liberation), upholding good deeds, preventing evil deeds, from the initial fundamental precepts to , every minute and clean thing is summarized as pratimoksa-sila. Ordinary people with scattered minds can also uphold these precepts. Secondly, the 'unmixed' precept, using the method of samadhi to uphold the mind, the mind does not move wildly, the body and mouth are also silent, the three karmas of body, speech, and mind are clear and bright. This is the samadhi-samvara-sila, when entering samadhi, it is natural and without mixed thoughts. When exiting samadhi, the body and mouth are soft, and it is also not the same as ordinary people entering samadhi. Ordinary people entering samadhi can uphold these precepts. 'Following the Path precepts' are upheld by those who have seen the truth after the first fruit srotapanna (stream enterer), who have developed true sainthood, and are not upheld by ordinary people. 'Non-attachment precepts' are upheld by the third fruit anagamin (non-returner), and are also not upheld by the first fruit.

持也。智贊自在。此乃菩薩利他須持此戒。則非二乘所持也。隨定具足此是大根性所持。則非六度通教菩薩所能持也。況復凡夫二乘耶。向判位高下事義不同。若觀一念自生心。論持戒者具能持得上十種戒也。先束十戒為四意。前四戒但是因緣所生法。通為觀境。次二戒即是觀因緣生法。即空空觀持戒也。次兩戒觀因緣即是假。假觀持戒也。次兩戒觀因緣生法。即是中。中觀持戒也。所言觀心為因緣生法者。若觀一念心從惡緣起。即能破根本。乃至不雜戒等。與善相違故名為惡。唸唸以善順之心。防止噁心能令根本。乃至不雜等戒善順成就。得無毀損。故稱善心。名為防止噁心。既止。身口亦然。防止即是止善。善順即是行善。行善即是觀。止善即是止。是名觀因緣所生心持四種戒也。乘戒緩急懺凈等。具如止觀廣明也(云云)。二衣食具足者。衣以蔽形遮障醜陋。食以支命填彼饑瘡。身安道隆道隆則本立。形命及道賴此衣食。故經云。如來食已得三菩提。此雖小緣能辦大事。衣者遮醜陋遮寒熱。遮蚊虻。飾身體。衣有三種。雪山大士絕形深澗不涉人間。結草為席被鹿皮衣。無受持說凈等事。堪忍力成不須溫厚。不遊人間無煩支助。此上人也。十二頭陀但畜三衣。不多不少。出聚入山被服齊整。故立三衣。此中士也。

【現代漢語翻譯】現代漢語譯本：持戒在於智慧的讚歎和自在。這才是菩薩爲了利益他人而應持守的戒律，並非聲聞和緣覺二乘所能持守的。隨順禪定而具足持戒，這是具有深厚根性的人才能做到的，也不是通教菩薩所能持守的，更何況是凡夫和二乘呢？之前判斷果位高低，是因為事相和義理不同。如果觀察一念自生之心，從持戒的角度來說，就能具足持守住這十種戒律。首先將十戒歸納為四種意念。前四戒只是因緣所生的法，可以作為觀照的境界。其次的兩條戒律，就是觀照因緣所生的法，即是空觀，是持戒的空觀。再其次的兩條戒律，觀照因緣就是假，是假觀持戒。最後兩條戒律，觀照因緣所生的法，就是中道，是中觀持戒。所說的觀心為因緣所生的法，如果觀察一念心從惡緣生起，就能破除根本戒，乃至不雜戒等，因為與善相對立所以稱為惡。唸唸以善良順從的心，防止噁心的產生，就能使根本戒乃至不雜戒等，善順成就，沒有毀損。所以稱善良的心為防止噁心。既然止住了噁心，身和口也是這樣。防止就是止惡，善順就是行善。行善就是觀，止惡就是止。這叫做觀因緣所生心，持四種戒律。關於乘戒的緩急、懺悔清凈等等，詳細內容在《止觀》中有詳細說明。二、衣食具足：衣服用來遮蔽身體，遮擋醜陋，食物用來維持生命，填補飢餓的創傷。身體安穩，道業才能興隆，道業興隆，根本才能穩固。形體、生命和道業都依賴於衣食。所以經中說，如來食已得三菩提。這雖然是小的因緣，卻能成就大事。衣服可以遮蔽醜陋，遮擋寒冷和炎熱，遮擋蚊蟲叮咬，裝飾身體。衣服有三種情況。雪山大士遠離形體，身處深澗，不涉足人間，結草為席，披鹿皮衣。沒有受持、說凈等事情，憑藉堪忍的力量成就，不需要溫暖厚實的衣服，不遊走人間，沒有煩惱的支助。這是上等人。十二頭陀只擁有三衣，不多也不少。出入村落和山林，穿著整齊。所以立下三衣的制度。這是中等人。

【English Translation】 English version: 'Holding' means wisdom's praise and freedom. This is the precept that Bodhisattvas must uphold to benefit others, not what Sravakas (hearers) and Pratyekabuddhas (solitary realizers) of the Two Vehicles can uphold. Upholding precepts in accordance with Samadhi (meditative absorption) is something that those with deep roots can do, not something that Bodhisattvas of the Shared Teaching of the Six Paramitas (perfections) can uphold, let alone ordinary people and those of the Two Vehicles. The previous judgment of the height of the fruit is because the events and meanings are different. If one observes a single thought arising from one's own mind, then in terms of upholding precepts, one can fully uphold these ten precepts. First, these ten precepts are summarized into four intentions. The first four precepts are merely dharmas arising from conditions, and can be used as objects of contemplation. The next two precepts are the contemplation of dharmas arising from conditions, which is the contemplation of emptiness, the emptiness contemplation of upholding precepts. The next two precepts contemplate that conditions are provisional, which is the provisional contemplation of upholding precepts. The last two precepts contemplate dharmas arising from conditions, which is the Middle Way, the Middle Way contemplation of upholding precepts. What is meant by contemplating the mind as a dharma arising from conditions is that if one observes a single thought arising from evil conditions, then one can break the fundamental precepts, even the non-mixed precepts, etc., because they are opposed to goodness and are called evil. Moment by moment, with a kind and compliant mind, preventing the arising of evil thoughts can enable the fundamental precepts, even the non-mixed precepts, etc., to be accomplished in accordance with goodness, without being damaged. Therefore, a kind heart is called preventing evil thoughts. Since evil thoughts are stopped, the body and speech are also like this. Preventing is stopping evil, and complying with goodness is practicing good. Practicing good is contemplation, and stopping evil is stopping. This is called contemplating the mind arising from conditions and upholding the four precepts. The urgency of the precepts of the vehicle, repentance and purification, etc., are explained in detail in 'Stopping and Contemplation'. Second, having sufficient clothing and food: Clothing is used to cover the body, hide ugliness, and food is used to sustain life and fill the wounds of hunger. With a stable body, the path can flourish, and with a flourishing path, the foundation can be firm. The body, life, and path all rely on clothing and food. Therefore, the sutra says, 'The Tathagata attained the Three Bodhis (enlightenments) after eating.' Although this is a small condition, it can accomplish great things. Clothing can cover ugliness, protect against cold and heat, protect against mosquitoes, and adorn the body. There are three kinds of clothing. The great hermits of the snowy mountains, far from form, live in deep valleys, not involved in the human world, making grass mats and wearing deerskin clothing. There is no receiving, speaking of purity, etc., relying on the power of endurance to achieve, not needing warm and thick clothing, not traveling in the human world, without the support of troubles. These are superior people. The twelve ascetics only possess three robes, no more and no less. Entering and leaving villages and mountains, wearing neat clothes. Therefore, the system of three robes was established. These are middle-level people.

多寒國土聽百一助身。要當說凈。趣足供事無得多求。多求辛苦守護又苦。妨亂自行復擾檀越。少有所得即便知足。此下士也。觀行為衣者。經云。汝等比丘雖服袈裟。心猶未染大乘法服。法華云。柔和忍辱衣是也。此即寂滅忍生死涅槃。二邊粗獷與中道理不二不異故名柔和。安心中道故名為忍。離二喧故名寂。過二死故名滅也(云云)。食者。三處論食。可以資身養道。一深山絕跡去遠人民。但資甘果美水一菜一果而已。或餌松柏以續精氣。如雪山甘香藕等。食已係心思惟坐禪。更無餘事。如是食者上士也。二阿蘭若處。頭陀抖擻絕放牧聲。是修道處。分衛自資。七佛皆明乞食法。方等般舟法華皆云乞食也。路徑若遠分衛勞妨。若近人物相喧。不遠不近乞食便易。是中士也。三既不能絕谷餌果。又不能頭陀乞食。外護檀那送食供養。亦可得受。又僧中如法結凈食。亦可得受下士也。若就觀心明食者。大經云。汝等比丘雖行乞食。而未得入大乘法食。大乘法食者。如來法喜禪悅也。此之法喜即是平等大慧。觀一切法無有障礙。凈名云。于食等者於法亦等。於法等者于食亦等。煩惱為薪智慧為火。以是因緣成涅槃食。令諸弟子皆悉甘嗜。此食資法身增慧命。如食乳糜更無所須。即真解脫。真解脫者。即是如來用此法喜禪

【現代漢語翻譯】現代漢語譯本在多寒冷的國土，聽聞佛法能獲得百一的助益。最重要的是要保持清凈。爲了滿足基本需求而適度求取，不要貪得無厭。過多的追求會帶來辛苦，守護所得也會帶來痛苦。這會妨礙自身的修行，也會擾亂施主的善心。即使只獲得少許，也要懂得滿足。這是下士的行爲準則。觀察衣著方面，經典上說：『你們這些比丘，雖然身穿袈裟，但內心尚未染上大乘佛法的法服。』《法華經》中說：『柔和忍辱衣』就是法服。這裡的『柔和』是指寂滅忍，因為生死和涅槃，二者粗獷的邊際與中道的道理不二不異，所以稱為柔和。內心安住于中道，所以稱為忍。遠離二邊的喧囂，所以稱為寂。超越二種死亡（分段生死和變易生死），所以稱為滅。關於飲食方面，三處論述了飲食，認為飲食可以資養身體，輔助修行。第一種情況是在深山絕跡之處，遠離人群，只依靠甘甜的果實、清澈的水、一種蔬菜和一種水果來維持生命。或者服用松柏等物來延續精氣，比如雪山的甘香藕等。食用之後，專心致志地思維坐禪，不再有其他事情。這樣飲食的人是上士。第二種情況是在阿蘭若（aranya，寂靜處）處，進行頭陀（dhuta，苦行），杜絕放牧的聲音。這是修道的地方。依靠乞食來維持生活。過去七佛都明確開示了乞食的方法。《方等經》、《般舟三昧經》、《法華經》都提到了乞食。如果乞食的道路太遠，會因為勞累而妨礙修行；如果太近，又會因為人多而互相干擾。不遠不近，乞食就比較容易。這是中士。第三種情況是既不能斷絕穀物食用果實，又不能進行頭陀乞食，而是由外護檀越（dānapati，施主）送來食物供養，也可以接受。或者在僧團中如法地進行結凈食，也可以接受。這是下士。如果從觀心的角度來闡明飲食，那麼《大般涅槃經》中說：『你們這些比丘，雖然在乞食，但還沒有得到進入大乘佛法的法食。』大乘佛法的法食，就是如來的法喜禪悅。這種法喜就是平等的大智慧，觀察一切法都沒有障礙。《維摩詰經》中說：『對於食物平等，對於佛法也平等；對於佛法平等，對於食物也平等。』煩惱是柴薪，智慧是火焰，因為這樣的因緣而成就涅槃的食物，讓所有弟子都感到甘甜美味。這種食物資養法身，增長慧命，就像食用乳糜一樣，不再需要其他東西，這就是真正的解脫。真正的解脫，就是如來用這種法喜禪悅

【English Translation】 English version In extremely cold lands, hearing the Dharma can bring a hundredfold benefit to one's practice. The most important thing is to maintain purity. Seek moderately to fulfill basic needs, without being greedy. Excessive pursuit brings hardship, and guarding what is obtained also brings suffering. This hinders one's own practice and disturbs the generosity of donors. Even with little, be content. This is the conduct of a lower practitioner. Regarding clothing, the sutra says: 'You monks, though wearing the袈裟 (kasaya, monastic robe), your minds are not yet dyed with the Dharma robe of the Mahayana.' The Lotus Sutra says: 'The robe of gentleness and forbearance' is the Dharma robe. Here, 'gentleness' refers to the寂滅忍 (nirvana-kshanti, patience of extinction), because 生死 (samsara, birth and death) and 涅槃 (nirvana, liberation), their rough edges are neither two nor different from the Middle Way, hence called gentleness. The mind dwells in the Middle Way, hence called forbearance. Being away from the noise of the two extremes, hence called寂 (silence). Transcending the two deaths (分段生死 (fen duan sheng si, segmented birth and death) and 變易生死 (bian yi sheng si, transformation birth and death)), hence called 滅 (extinction). Regarding food, three situations are discussed, considering food as nourishing the body and aiding practice. The first is in remote mountains, far from people, relying only on sweet fruits, clear water, one vegetable, and one fruit to sustain life. Or consuming pine and cypress to replenish essence, like the fragrant lotus roots of the snowy mountains. After eating, focus the mind on meditation, with nothing else to do. Such a person is an upper practitioner. The second is in the 阿蘭若 (aranya, secluded place), practicing 頭陀 (dhuta, asceticism), eliminating the sound of grazing. This is a place for cultivation. Relying on alms for sustenance. The seven past Buddhas all clearly taught the method of begging for food. The Fangdeng Sutra, Pratyutpanna Samadhi Sutra, and Lotus Sutra all mention begging for food. If the path for alms is too far, it hinders practice due to fatigue; if too close, it causes mutual disturbance due to many people. Neither too far nor too close, begging for food is easier. This is a middle practitioner. The third is neither able to abstain from grains and eat fruits, nor able to practice ascetic begging, but receives food offerings from 外護檀越 (dānapati, lay supporters), which is acceptable. Or participating in the 結凈食 (jie jing shi, purified food ceremony) in the Sangha according to the Dharma, which is also acceptable. This is a lower practitioner. If explaining food from the perspective of observing the mind, then the Mahaparinirvana Sutra says: 'You monks, though begging for food, have not yet entered the Dharma food of the Mahayana.' The Dharma food of the Mahayana is the Dharma joy and禪悅 (dhyana-sukha, meditative bliss) of the Tathagata. This Dharma joy is the great wisdom of equality, observing all dharmas without obstruction. The Vimalakirti Sutra says: 'Being equal to food is also being equal to the Dharma; being equal to the Dharma is also being equal to food.'煩惱 (klesha, Afflictions) are firewood, wisdom is fire, and because of this cause and condition, the food of Nirvana is accomplished, making all disciples feel sweet and delicious. This food nourishes the Dharmakaya and increases the life of wisdom, like eating milk-gruel, needing nothing else, which is true liberation. True liberation is the Tathagata using this Dharma joy and 禪

悅。歷一切法無不一味一色一香。無非中道。中道之法具一切法。即是飽義。無所須義。如彼深山上士。一草一果資身即足。頭陀乞食者。行人不能即事而中修實相慧者。當次第三觀調心入中道。次第觀故名為乞食。亦見中道。又名飽義。即中士也。檀越送食者。若人不能即事通達。又不能曆法。次觀自無食義。應須隨喜知識。能說般若者。善為分別。隨聞得解而見中道。是人根鈍從聞生解名為得食。如人不能如上兩事。聽他送食。又僧中結凈食者。即是證得禪定支林功德。藉定得悟名僧中食也。是故行者常當存念大乘法食。不念餘味也。三閑居靜處者。雖具衣食住處。云何若隨自意觸處可安三種三昧。必須好處。好處有三。一深山遠谷。二頭陀抖擻。三蘭若[彳*加]藍。若深山遠谷途路艱險。永絕人蹤。誰相惱亂。恣意禪觀念念在道。譭譽不起。是處最勝。二頭陀抖擻極近三里。交往亦疏。覺策煩惱。是處為次。三蘭若伽藍閑靜之寺。獨處一房不幹事物。關門靜坐正諦思惟。是處為下。若離此三餘則不可。觀心處者。諦理是也。中道之法幽遠深邃。七種方便絕跡不到。名之為深。高廣不動名之為山。遠離二邊稱之為靜。不生不起稱之為閑。大品云。若千由旬外起聲聞心者。此身雖遠離心不遠離。以憒鬧為不憒鬧。

【現代漢語翻譯】現代漢語譯本：喜悅。經歷一切法，無不歸於同一味道、同一色彩、同一香氣，無一不是中道。中道的法包含了所有法，這就是『飽』的含義，沒有缺乏的含義。就像深山中的隱士，一草一果就足夠維持生活。頭陀（dhūta，指苦行僧）乞食的人，修行者如果不能直接在事相上契入而修習實相智慧，就應當次第地觀想，調伏內心，進入中道。因為次第觀想的緣故，所以名為乞食，也見到了中道，又名為『飽』的含義，這就是中等根器的人。檀越（dānapati，指施主）送食物的人，如果不能直接通達事理，又不能歷緣對境地觀法，次第觀想自己沒有食物的自性，應當隨喜能夠宣說般若（prajñā，指智慧）的善知識，善知識為他分別解說，隨著聽聞而得到理解，從而見到中道。這種人根器比較遲鈍，從聽聞而生起理解，名為得到食物，就像有人不能做到以上兩種情況，聽任他人送食物。又僧團中結界清凈的食物，就是證得了禪定支林功德，憑藉禪定而得到開悟，名為僧團中的食物。因此，修行人應當常常憶念大乘的法食，不要思念其他的味道。三種閑居靜處：雖然具備衣食住處，怎麼樣才能隨著自己的意願，在任何地方都能安住於三種三昧（samādhi，指禪定）呢？必須選擇好的地方。好的地方有三種：一是深山遠谷，二是頭陀抖擻，三是蘭若（araṇya，指寂靜處）伽藍（saṃghārāma，指僧院）。如果深山遠穀道路艱險，永遠斷絕人跡，誰來惱亂你呢？可以隨意禪觀，唸唸都在道上，譭譽之念不起，這個地方最殊勝。二是頭陀抖擻，距離村落很近，三里左右，交往也很稀疏，覺察並鞭策煩惱，這個地方是次等的。三是蘭若伽藍，是閑靜的寺院，獨自住在房間里，不干涉任何事物，關上門認真地思惟真諦，這個地方是下等的。如果離開這三種地方，就不能觀心。觀心的地方，就是真諦。中道的法幽遠深邃，七種方便都無法到達，名為『深』。高廣不動，名為『山』。遠離二邊，稱之為『靜』。不生不滅，稱之為『閑』。《大品般若經》說，如果在千里之外生起聲聞（śrāvaka，指小乘修行者）之心，此身雖然遠離，心卻沒有遠離，因為把喧鬧當作不喧鬧。 English version: Joy. Experiencing all dharmas, there is nothing that does not return to one taste, one color, one fragrance; nothing that is not the Middle Way. The dharma of the Middle Way encompasses all dharmas; this is the meaning of 'fullness,' the meaning of having no lack. Like a hermit in the deep mountains, one blade of grass and one fruit are enough to sustain life. The dhūta (ascetic monk) who begs for food, if a practitioner cannot directly enter into phenomena and cultivate wisdom of true reality, then they should contemplate in sequence, subdue the mind, and enter the Middle Way. Because of sequential contemplation, it is called begging for food, and also seeing the Middle Way, also called the meaning of 'fullness'; this is a person of middling capacity. The dānapati (donor) who sends food, if they cannot directly understand the principles, and cannot experience dharmas in relation to circumstances, they should contemplate in sequence that they have no inherent nature of food, and should rejoice in the virtuous knowledge of those who can expound prajñā (wisdom). The virtuous knowledge explains it for them, and they gain understanding through listening, thereby seeing the Middle Way. This person's capacity is dull, and understanding arises from listening, called obtaining food, like a person who cannot do the above two things, and allows others to send food. Also, the food purified within the saṃgha (monastic community), is the attainment of the merits of the limbs and branches of dhyāna (meditation), relying on dhyāna to attain enlightenment, called food within the saṃgha. Therefore, practitioners should always remember the dharma food of the Mahāyāna (Great Vehicle), and not think of other flavors. The three secluded and quiet places: although one possesses clothing, food, and dwelling, how can one, according to one's own will, abide in the three samādhis (meditative absorptions) in any place? One must choose good places. There are three good places: first, deep mountains and remote valleys; second, the dhūta's shaking off; third, the araṇya (quiet place) and saṃghārāma (monastery). If the roads of deep mountains and remote valleys are difficult and dangerous, forever cutting off human traces, who will disturb you? You can freely meditate, with every thought on the path, and thoughts of praise and blame will not arise; this place is the most excellent. Second, the dhūta's shaking off, very close to the village, about three miles away, and interaction is also sparse, aware of and urging on the afflictions; this place is secondary. Third, the araṇya and saṃghārāma, quiet monasteries, living alone in a room, not interfering with anything, closing the door and earnestly contemplating the true meaning; this place is inferior. If one leaves these three places, one cannot contemplate the mind. The place for contemplating the mind is the true meaning. The dharma of the Middle Way is remote and profound, and the seven kinds of expedient means cannot reach it, called 'deep.' High, vast, and unmoving, called 'mountain.' Being far from the two extremes, called 'quiet.' Not arising and not ceasing, called 'secluded.' The Mahāprajñāpāramitā Sūtra says, 'If one gives rise to the mind of a śrāvaka (hearer) a thousand yojanas (ancient Indian measurement of distance) away, although the body is far away, the mind is not far away, because one regards noise as not noise.'

【English Translation】 English version: Joy. Experiencing all dharmas, there is nothing that does not return to one taste, one color, one fragrance; nothing that is not the Middle Way. The dharma of the Middle Way encompasses all dharmas; this is the meaning of 'fullness,' the meaning of having no lack. Like a hermit in the deep mountains, one blade of grass and one fruit are enough to sustain life. The dhūta (ascetic monk) who begs for food, if a practitioner cannot directly enter into phenomena and cultivate wisdom of true reality, then they should contemplate in sequence, subdue the mind, and enter the Middle Way. Because of sequential contemplation, it is called begging for food, and also seeing the Middle Way, also called the meaning of 'fullness'; this is a person of middling capacity. The dānapati (donor) who sends food, if they cannot directly understand the principles, and cannot experience dharmas in relation to circumstances, they should contemplate in sequence that they have no inherent nature of food, and should rejoice in the virtuous knowledge of those who can expound prajñā (wisdom). The virtuous knowledge explains it for them, and they gain understanding through listening, thereby seeing the Middle Way. This person's capacity is dull, and understanding arises from listening, called obtaining food, like a person who cannot do the above two things, and allows others to send food. Also, the food purified within the saṃgha (monastic community), is the attainment of the merits of the limbs and branches of dhyāna (meditation), relying on dhyāna to attain enlightenment, called food within the saṃgha. Therefore, practitioners should always remember the dharma food of the Mahāyāna (Great Vehicle), and not think of other flavors. The three secluded and quiet places: although one possesses clothing, food, and dwelling, how can one, according to one's own will, abide in the three samādhis (meditative absorptions) in any place? One must choose good places. There are three good places: first, deep mountains and remote valleys; second, the dhūta's shaking off; third, the araṇya (quiet place) and saṃghārāma (monastery). If the roads of deep mountains and remote valleys are difficult and dangerous, forever cutting off human traces, who will disturb you? You can freely meditate, with every thought on the path, and thoughts of praise and blame will not arise; this place is the most excellent. Second, the dhūta's shaking off, very close to the village, about three miles away, and interaction is also sparse, aware of and urging on the afflictions; this place is secondary. Third, the araṇya and saṃghārāma, quiet monasteries, living alone in a room, not interfering with anything, closing the door and earnestly contemplating the true meaning; this place is inferior. If one leaves these three places, one cannot contemplate the mind. The place for contemplating the mind is the true meaning. The dharma of the Middle Way is remote and profound, and the seven kinds of expedient means cannot reach it, called 'deep.' High, vast, and unmoving, called 'mountain.' Being far from the two extremes, called 'quiet.' Not arising and not ceasing, called 'secluded.' The Mahāprajñāpāramitā Sūtra says, 'If one gives rise to the mind of a śrāvaka (hearer) a thousand yojanas (ancient Indian measurement of distance) away, although the body is far away, the mind is not far away, because one regards noise as not noise.'

非遠離也。雖住城傍不起二乘心。是名遠離。即上品處也。頭陀處者。即是出假之觀。此觀與空相鄰。如蘭若與聚落並出假之觀。安心俗諦分別藥病。抖擻無知凈道種智。此次處也。閑寺一房者。即從假入空觀也。寺本眾鬧居處。而能安靜一室。即下處也。四息諸緣務者。緣務妨禪由來甚矣。蘭若比丘去喧就靜。云何營造緣務壞蘭若行。非所應也。緣務有四。一生活。二人事。三技能。四學問。生活緣務者。經紀生方觸途紛糾。得一失一喪道亂心。若動營眾事則隨自意攝。非今所論。二人事者。慶弔俯仰低昂造聘。此往彼來來往不絕。況復眾人交絡擾攘追尋。夫違親離師本求要道。更結三州還敦五郡。意欲何之。倒裳索領鉆火求冰。非所應也。三技能者。醫方卜筮泥木彩畫棋書咒術等是也。皮文美角膏煎鐸毀傷已害身。況修出世之道。而當樹林招鳥腐氣來蠅。豈不摧折。污辱乎。四學問者。讀誦經論問答勝負等是也。領持記憶心勞志倦。言論往復水濁珠昏。何暇更得修于觀心。此事尚舍。況前三務耶。觀心生活者。愛是養業之法。如水潤種。因愛有憂因憂有畏。若能斷愛名息生活緣務也。人事是業。業生三界。往來五道以愛潤業處處受生。若無業者愛無所潤也。技術習學等者。未得聖道不得修通。妄想之法障于般若。

【現代漢語翻譯】現代漢語譯本：並非遠離。雖然住在城邊，卻不生起聲聞、緣覺二乘之心，這叫做遠離，即是上品之處。頭陀處，就是出假觀。此觀與空觀相鄰，如同蘭若（Aranya，寂靜處）與聚落並存。出假觀，安心於俗諦，分別藥物和疾病，抖擻掉無知，清凈道種智。這是此次處。閑寺一房，就是從假入空觀。寺廟本來是眾人喧鬧居住的地方，而能安靜於一室，即是下品之處。四息諸緣務，緣務妨礙禪定由來已久。蘭若比丘離開喧囂，追求清靜，怎麼能營造緣務，破壞蘭若的修行呢？這是不應該的。緣務有四種：一是生活，二是人事，三是技能，四是學問。生活緣務，就是經營生計，觸處紛擾，得到一樣失去一樣，喪失道業，擾亂心神。如果主動經營大眾之事，則隨順自己的意願攝受，不是現在所討論的。人事，就是慶弔、俯仰、低昂、造訪、聘問，此往彼來，來往不絕。何況眾人交錯，擾攘追尋。違背親人，離開師長，本來是爲了尋求重要的道法，卻又結交三州，還敦睦五郡，想要幹什麼呢？倒穿衣裳尋找領子，鉆木取火尋求冰塊，這是不應該的。技能，就是醫方、卜筮、泥木、彩畫、棋書、咒術等。皮毛文飾、美角、膏煎、鐸毀傷已經危害了身體，何況是修習出世之道，卻像樹林招引鳥雀，腐爛的氣味招來蒼蠅，豈不是摧折、玷污自己嗎？學問，就是讀誦經論，問答勝負等。領會記憶，心勞志倦，言論往復，如同水濁珠昏，哪裡還有空閑再去修習觀心呢？這件事尚且應該捨棄，何況是前面的三種事務呢？觀心生活，愛是養育業力的法則，如同水滋潤種子。因為愛有憂愁，因為憂愁有畏懼。如果能夠斷除愛，就叫做止息生活緣務。人事是業，業力產生三界，往來五道，以愛滋潤業力，處處受生。如果沒有業力，愛就沒有滋潤的對象。技術習學等，未得到聖道，就不能修習神通，妄想之法會障礙般若（Prajna，智慧）。

【English Translation】 English version: It is not about being far away. Although living near the city, not giving rise to the minds of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) is called being far away, which is the superior place. The ascetic practice place (頭陀處, Toutuo chu) is the contemplation of emerging from the provisional (出假之觀, Chu jia zhi guan). This contemplation is adjacent to emptiness, like an Aranya (蘭若, Aranya, a quiet place) existing alongside a settlement. The contemplation of emerging from the provisional involves settling the mind in conventional truth, distinguishing medicines and illnesses, shaking off ignorance, and purifying the seeds of the path to wisdom. This is the secondary place. A quiet room in a temple is the contemplation of entering emptiness from the provisional (從假入空觀, Cong jia ru kong guan). Temples are inherently noisy places where many reside, but being able to find quiet in a single room is the inferior place. Ceasing the four involvements (四息諸緣務, Si xi zhu yuan wu): involvements have long been an obstacle to meditation. Aranya monks leave the noise and seek quiet. How can they create involvements and ruin the practice of the Aranya? This is not appropriate. There are four types of involvements: livelihood, human affairs, skills, and learning. Livelihood involvements involve managing a living, encountering confusion everywhere, gaining one thing and losing another, losing the path, and disturbing the mind. If one actively manages the affairs of the community, then it is according to one's own will and acceptance, which is not what we are discussing now. Human affairs involve celebrations and condolences, bowing and raising, visiting and being visited, engagements, coming and going without end. Moreover, there is the entanglement and pursuit of many people. Turning away from relatives and leaving teachers is originally to seek the essential Dharma, yet one makes connections in three provinces and strengthens ties in five districts. What is one trying to achieve? Searching for the collar while wearing the clothes inside out, seeking ice by drilling wood to make fire, this is not appropriate. Skills involve medicine, divination, carpentry, painting, chess, writing, mantras, and so on. Skin decorations, beautiful horns, medicinal ointments, and damaged bells have already harmed the body. How much more so when cultivating the path of transcendence, yet one is like a forest attracting birds, or a rotting smell attracting flies. Would this not be destructive and defiling? Learning involves reading and reciting scriptures and treatises, debating and arguing for victory, and so on. Comprehending and memorizing exhausts the mind and tires the will. Arguments go back and forth, like muddy water clouding a pearl. Where is there time to cultivate contemplation of the mind? This matter should be abandoned, let alone the previous three involvements. Contemplating the mind in livelihood: love is the method of nourishing karma, like water nourishing seeds. Because of love, there is sorrow; because of sorrow, there is fear. If one can cut off love, it is called ceasing livelihood involvements. Human affairs are karma. Karma generates the three realms, coming and going through the five paths, nourishing karma with love, being born everywhere. If there is no karma, love has nothing to nourish. Skills, learning, and so on: without attaining the holy path, one cannot cultivate supernatural powers. The Dharma of delusion obstructs Prajna (般若, Prajna, wisdom).

般若如虛空無戲論無文字。若得般若如得如意珠。但一心修何邃匆匆用神通為習學。未得無生忍而修世智辯聰。種種分別皆是瓦礫非真寶珠。若能停住水則澄清。下觀琉璃安徐取寶。欲行大道不應從彼小逕。中學也。五得善知識者。是大因緣所謂化導令得見佛。阿難說知識得道半因緣。佛言。不爾。具足全因緣也。知識有三種。一外護。二同行。三教授。若深山絕域無所資待。不假外護。若修三種三昧。應仰勝緣。夫外護者。不簡白黑。但能營理所須。莫見過。莫觸惱。莫稱歎。莫帆舉而致損壞。如母養兒。如虎㘅子。調和得所。舊行道人乃能為耳。是名外護。二同行者。行隨自意及安樂行。未必須伴。方等般舟行法決須好伴。更相策發不眠不散。日有其新切磋琢磨。同心齊志如乘一船。互相敬重如視世尊。是名同行。三教授者。能說般若示道非道。內外方便通塞妨障。皆能決了。經云。隨順善師學得見恒沙佛。是名教授也。觀心知識者。大品云。佛菩薩羅漢是善知識。六波羅密三十七品是善知識。法性實際是善知識。若佛菩薩威光覆育。即外護也。六度道品是入道之門。即同行也。法性實際即是諦理。諸佛所師境能發智。即教授也。一中各具三義。如止觀廣辯(云云)。二訶五欲者。謂色聲香味觸。十住婆沙云。禁

六情如縶狗鹿魚蛇猿鳥。狗樂聚落。鹿樂山澤。魚樂池沼。蛇樂居穴。猿樂深林。鳥樂依空。六根樂六塵。非是凡夫淺智弱志所能降伏。唯有大智慧堅心正念。乃能降伏耳。總諭六根。今私對之。眼貪色。色有質像如聚落。眼如狗也。耳貪聲。聲無質像如空澤。耳如鹿也。鼻貪香如魚也。舌貪味如蛇也。身著觸如猿也。心緣法如鳥也。今除意但明於五塵五塵非欲。而其中有味能生行人貪慾之心。故言五欲。譬如陶師人客近請不得就功。五欲亦爾。常欲牽人入諸魔境。雖具前緣攝心難立。故須訶也。色者。所謂赤白長短明眸善睞素頸翠眉皓齒丹唇。乃至依報紅黃朱紫諸珍寶物。惑動人心。如禪門中所說。色害尤深。令人狂醉。生死根本良由於此。經云。眾生貪狼于財色。坐之不得道。觀經云。為色所使為恩愛奴。不得自在。若能知色過患。則不為所欺。如是訶已色慾即息。攀緣不生。專心入定。聲欲者。即是嬌媚妖辭淫聲染語。絲竹絃管環釧玲珮等聲也。香欲者。即是郁茀氛氳蘭馨麝氣芬芳酷烈郁毓之物。及男女身份等香。味欲者。即是酒肉珍肴肥腴津膩甘甜酸辣酥油鮮血等也觸欲者。即是冷暖細滑輕重強軟名衣上服。男女身份等也。此五欲過患者。色如熱金丸執之則燒。聲如涂毒鼓聞之必死。香如斃龍氣嗅之則病味如

【現代漢語翻譯】現代漢語譯本六根（眼、耳、鼻、舌、身、意）就像被束縛的狗、鹿、魚、蛇、猿、鳥。狗喜歡聚集在村落里。鹿喜歡山林湖澤。魚喜歡池塘沼澤。蛇喜歡居住在洞穴里。猿喜歡茂密的森林。鳥喜歡在空中飛翔。六根貪戀六塵（色、聲、香、味、觸、法）。這不是凡夫俗子淺薄的智慧和薄弱的意志所能降伏的。只有具備大智慧、堅定的決心和正確的念頭，才能降伏它們。總的來說，這是對六根的訓誡。現在我私下裡對它們進行分析。眼睛貪戀色（此處原文缺失，指視覺對像）。色有具體的形象，就像村落一樣。眼睛就像狗一樣。耳朵貪戀聲音。聲音沒有具體的形象，就像空曠的湖澤。耳朵就像鹿一樣。鼻子貪戀香味，就像魚一樣。舌頭貪戀味道，就像蛇一樣。身體執著于觸覺，就像猿一樣。心攀緣於法（事物、概念），就像鳥一樣。現在除去意根，只說明五塵（色、聲、香、味、觸），五塵本身並非慾望，但其中蘊含的誘惑，能使修行人產生貪慾之心，所以稱為五欲。譬如陶工有客人來訪，就無法專心工作。五欲也是如此，總是想把人拉入各種魔境。即使具備了之前的修行基礎，攝住內心也很難做到，所以必須加以呵斥。色，指的是赤、白、長、短、明亮的眼睛、美好的眼波、潔白的脖頸、翠綠的眉毛、潔白的牙齒、鮮紅的嘴唇，乃至外在的依報，如紅色、黃色、硃色、紫色的各種珍寶，迷惑動搖人心。正如禪門中所說，色的危害尤其深重，令人狂醉，生死的根本原因就在於此。《經》中說：『眾生貪戀財色，因此無法得道。』《觀經》中說：『被色所驅使，成為恩愛的奴隸，不得自在。』如果能認識到色的過患，就不會被它所欺騙。像這樣呵斥之後，貪慾之心就會止息，攀緣之心就不會產生，就能專心入定。聲欲，指的是嬌媚的言辭、妖嬈的聲音、淫蕩的言語、絲竹絃樂、環珮的聲響等等。香欲，指的是濃郁的香氣、蘭花的香味、麝香的氣味、芬芳濃烈的各種香料，以及男女身體散發的氣味等等。味欲，指的是酒肉珍肴、肥膩的食物、甘甜酸辣的調味品、酥油、鮮血等等。觸欲，指的是冷暖、細膩光滑、輕重、柔軟、名貴的衣服，以及男女身體的接觸等等。這五欲的過患是：色就像熾熱的鐵丸，抓住就會被燒傷；聲就像塗有毒藥的鼓，聽到就會死亡；香就像斃命的龍的氣息，聞到就會生病；味如（此處原文缺失）

【English Translation】 English version The six senses (eye, ear, nose, tongue, body, and mind) are like dogs, deer, fish, snakes, monkeys, and birds that are tied up. Dogs enjoy gathering in villages. Deer enjoy mountains and lakes. Fish enjoy ponds and swamps. Snakes enjoy living in caves. Monkeys enjoy dense forests. Birds enjoy flying in the sky. The six roots crave the six dusts (form, sound, smell, taste, touch, and dharma). These cannot be subdued by the shallow wisdom and weak will of ordinary people. Only with great wisdom, firm resolve, and right mindfulness can they be subdued. In general, this is an admonition to the six roots. Now I will analyze them privately. The eye craves form (original text missing here, referring to visual objects). Form has a concrete image, like a village. The eye is like a dog. The ear craves sound. Sound has no concrete image, like an empty lake. The ear is like a deer. The nose craves fragrance, like a fish. The tongue craves taste, like a snake. The body clings to touch, like a monkey. The mind clings to dharmas (things, concepts), like a bird. Now, excluding the mind-root, I will only explain the five dusts (form, sound, smell, taste, and touch). The five dusts themselves are not desires, but the temptations they contain can cause practitioners to generate desires, so they are called the five desires. For example, if a potter has guests, he cannot concentrate on his work. The five desires are also like this, always wanting to drag people into various demonic realms. Even if one has the previous foundation of practice, it is difficult to restrain the mind, so they must be rebuked. Form refers to red, white, long, short, bright eyes, beautiful glances, white necks, green eyebrows, white teeth, red lips, and even external dependencies such as red, yellow, vermilion, and purple treasures, which confuse and shake people's hearts. As the Chan school says, the harm of form is particularly deep, making people drunk and crazy. The root cause of birth and death lies in this. The Sutra says: 'Sentient beings are greedy for wealth and form, therefore they cannot attain the Tao.' The Contemplation Sutra says: 'Driven by form, becoming slaves to love, unable to be free.' If one can recognize the faults of form, one will not be deceived by it. After rebuking it in this way, the greedy mind will cease, the clinging mind will not arise, and one can concentrate on entering samadhi. Sound-desire refers to charming words, enchanting sounds, lewd speech, the sounds of silk and bamboo instruments, and the sounds of rings and pendants, etc. Fragrance-desire refers to rich fragrances, the scent of orchids, the scent of musk, fragrant and intense spices, and the scents emitted by the bodies of men and women, etc. Taste-desire refers to wine, meat, delicacies, fatty foods, sweet and sour seasonings, ghee, fresh blood, etc. Touch-desire refers to cold and warmth, fineness and smoothness, lightness and heaviness, softness, expensive clothing, and the touch of men and women's bodies, etc. The faults of these five desires are: form is like a hot iron ball, which burns when grasped; sound is like a drum coated with poison, which kills when heard; fragrance is like the breath of a dead dragon, which causes illness when smelled; taste is like (original text missing)

沸蜜湯舌則爛。如蜜涂刀舐之則傷。觸如臥師子近之則嚙。此五欲者得之無厭。噁心轉盛如火益薪。世世為害劇于怨賊。累劫已來常相劫奪。摧折色心今妨禪寂復相惱亂。深知其過貪染休息也。觀心訶五欲者。如色慾中滋味無量。謂常無常我無我凈不凈苦樂空。有世第一義。皆是滋味也。釋論云二乘為禪故訶色事。不名波羅蜜。菩薩訶色即見色實相。見色實相即是見禪實相。故名波羅蜜。到色彼岸。到色彼岸即是見中道。分別色者。即是見色俗。即色空者。是見色真。如是訶色盡色源底。成三諦三昧。發三種智慧。深訶於色為觀心方便。其意在此。訶色既然。餘四亦爾。三棄五蓋者。謂貪慾瞋恚睡眠掉悔疑。通稱蓋者。蓋覆纏綿心神昏闇。定慧不發故名為蓋也。前訶五欲乃是五根對現在五塵發五識。今棄五蓋即是五識轉入意地。追緣過去逆慮未來五塵等法。為心內大障。喻如陶師身中有疾不能執作。蓋亦如是。為妨既深。加之以棄。如剪毒樹如檢偷賊不可留也。大品云。離欲及惡法。離欲者。五欲也。如前訶惡法者。五蓋也。宜須急棄。此五蓋者。其相云何。貪慾蓋起追念昔有時所更五欲。念凈潔色與眼作對。憶可愛聲彷彿在耳。思悅意香開結使門。想於美味甘液流口。億愛諸觸毛豎戰動。貪如此等粗弊五欲。思想計

校心生醉惑。忘失正念。或密作方便。更望得之。若未曾得亦復推尋。或當求覓心入塵境。無有間念。粗覺蓋禪。禪何由獲。是名貪慾蓋相。瞋恚蓋者。追想是人惱我惱我親。稱歎我怨。三世九惱怨對結恨。心熱氣粗忿怒相續。百計伺獲。欲相中害。危彼安身恣其毒忿。暢情為快。如此瞋火燒諸功德。禪定枝林豈得生長。此即瞋蓋相也。睡眠蓋者。心神昏昏六識闇塞。四支倚放為眠。眠名增心數法。烏闇沈塞密來覆人。難可防衛。五情無識猶如死人。但余片息名為小死。若喜眠者眠則滋多。故經云。若多睡眠懈怠妨。未得不得已得者退失。若欲勝道除睡疑放逸。論云。如人被縛將去殺。爾時云何安可眠。又如臨陣白刃間。如共毒蛇同室居。爾時安可睡。故經云。中夜誦經以當訊息。競共推求爭出火宅。尺璧非寶寸陰是競。今修妙道安可貪眠。勿昏于理宜須棄之。掉悔蓋者。若覺觀偏起屬前蓋攝。今覺觀等起遍緣諸法。乍緣貪慾。又想瞋恚及以邪癡。炎炎不停卓卓無住。乍起乍伏種種紛紜。身無趣遊行口無益談笑。是名為掉。掉而無悔則不成蓋。以其掉故。心地思惟謹慎不節。云何乃作無益之事。實可為恥。心中憂悔懊結繞心。則成悔蓋。蓋覆禪定不得開發。故云悔已莫復憂。不應常念著。不應作而作。應作而不作。即

【現代漢語翻譯】現代漢語譯本校心生醉惑：檢查內心，如果產生迷惑，忘失正念：就會忘記正確的念頭。或密作方便，更望得之：或者暗地裡尋找方法，希望得到（禪定）。若未曾得亦復推尋，或當求覓心入塵境：如果沒有得到，也會繼續探尋，或者尋求使心進入塵世的境界。無有間念，粗覺蓋禪，禪何由獲：沒有片刻的停歇，粗略的覺察會覆蓋禪定，這樣如何能獲得禪定呢？是名貪慾蓋相：這叫做貪慾的遮蓋。瞋恚蓋者：什麼是瞋恚的遮蓋呢？追想是人惱我惱我親，稱歎我怨：追憶這個人使我煩惱，使我的親人煩惱，稱讚我的仇人。三世九惱怨對結恨，心熱氣粗忿怒相續：過去、現在、未來三世的種種煩惱，怨恨堆積，心中煩熱，呼吸急促，憤怒持續不斷。百計伺獲，欲相中害，危彼安身恣其毒忿：想方設法伺機報復，想要互相傷害，危害對方的安寧，放縱自己的怨恨。暢情為快，如此瞋火燒諸功德，禪定枝林豈得生長：以發泄情感為快樂，這樣瞋恚的火焰會燒燬所有的功德，禪定的枝幹又怎麼能夠生長呢？此即瞋蓋相也：這就是瞋恚的遮蓋。睡眠蓋者：什麼是睡眠的遮蓋呢？心神昏昏六識闇塞，四支倚放為眠：心神昏沉，六識閉塞，四肢放鬆，這就是睡眠。眠名增心數法，烏闇沈塞密來覆人，難可防衛：睡眠是一種增加心念的法，像黑暗一樣沉重閉塞，悄悄地覆蓋著人，難以防備。五情無識猶如死人，但余片息名為小死：五種感覺沒有知覺，就像死人一樣，只剩下微弱的呼吸，被稱為小小的死亡。若喜眠者眠則滋多：如果喜歡睡覺，睡眠就會更多。故經云：若多睡眠懈怠妨，未得不得已得者退失：所以經書上說，如果貪睡懈怠，就會妨礙修行，沒有得到的得不到，已經得到的也會退失。若欲勝道除睡疑放逸：如果想要在修行上有所成就，就要去除睡眠、疑惑和放逸。論云：如人被縛將去殺，爾時云何安可眠：論典中說，就像一個人被捆綁著要被帶去殺掉，這個時候怎麼能安心睡覺呢？又如臨陣白刃間，如共毒蛇同室居，爾時安可睡：又像面臨戰場上的刀光劍影，像和毒蛇同住一室，這個時候怎麼能睡覺呢？故經云：中夜誦經以當訊息，競共推求爭出火宅：所以經書上說，半夜誦經來代替休息，共同努力尋求脫離火宅的方法。尺璧非寶寸陰是競，今修妙道安可貪眠：即使是一尺長的美玉也不是最珍貴的，一寸光陰也要珍惜，現在修行妙道，怎麼能貪睡呢？勿昏于理宜須棄之：不要被睡眠昏蔽了理智，一定要拋棄它。掉悔蓋者：什麼是掉舉和後悔的遮蓋呢？若覺觀偏起屬前蓋攝：如果覺和觀只是片面地生起，就屬於前面的遮蓋。今覺觀等起遍緣諸法：現在覺和觀一起生起，普遍地緣著各種事物。乍緣貪慾，又想瞋恚及以邪癡：一會兒緣著貪慾，一會兒又想著瞋恚和邪見愚癡。炎炎不停卓卓無住，乍起乍伏種種紛紜：像火焰一樣不停息，搖擺不定沒有定處，一會兒生起一會兒伏下，各種念頭紛繁複雜。身無趣**口無益談笑：身體沒有正當的行為，口中說些沒有益處的談笑。是名為掉：這叫做掉舉。掉而無悔則不成蓋：如果掉舉而不後悔，就不能成為遮蓋。以其掉故，心地思惟謹慎不節：因為掉舉的緣故，內心思考不謹慎不節制。云何乃作無益之事，實可為恥：為什麼要做沒有益處的事情呢？實在應該感到羞恥。心中憂悔懊結繞心，則成悔蓋：心中憂愁後悔，懊惱鬱結在心中，就形成了後悔的遮蓋。蓋覆禪定不得開發：這些遮蓋會覆蓋禪定，使禪定無法開發。故云悔已莫復憂，不應常念著：所以說，後悔之後就不要再憂愁，不應該總是想著它。不應作而作，應作而不作：不應該做的事情做了，應該做的事情卻沒有做，

English version Checking the mind, if delusion arises, Right mindfulness is forgotten. Or secretly devising means, hoping to attain it (dhyana). If it has not been attained, one continues to seek, or seeks to bring the mind into the realm of dust. Without any interruption of thought, a coarse awareness covers dhyana; how can dhyana be attained in this way? This is called the aspect of the cover of greed. What is the cover of anger? Recalling that this person has annoyed me, annoyed my relatives, praised my enemies. The nine annoyances of the three times (past, present, future), resentment accumulates, the heart is hot, the breath is rough, and anger continues. Devising all sorts of ways to seize opportunities for revenge, wanting to harm each other, endangering their peace, indulging their poisonous anger. Taking pleasure in venting emotions, such anger burns all merits; how can the branches and forests of dhyana grow? This is the aspect of the cover of anger. What is the cover of sleepiness? The mind is drowsy, the six consciousnesses are blocked, the four limbs are relaxed; this is sleep. Sleep is a mental factor that increases, like darkness, heavy and blocked, secretly covering people, difficult to defend against. The five senses have no awareness, like a dead person, only a faint breath remains, called a small death. If one likes to sleep, sleep will increase. Therefore, the sutra says: 'If one sleeps too much, laziness hinders; what has not been attained will not be attained, and what has been attained will be lost.' If you want to excel in the path, remove sleep, doubt, and carelessness. The treatise says: 'Like a person bound and taken to be killed, how can one sleep at that time?' Also, like facing swords on the battlefield, like living in the same room with a poisonous snake, how can one sleep at that time? Therefore, the sutra says: 'Recite the sutras in the middle of the night to replace rest, strive together to seek a way out of the burning house.' 'A foot of jade is not precious, every inch of time is contended for; now cultivating the wonderful path, how can one be greedy for sleep?' Do not be obscured by reason, you must abandon it. What is the cover of agitation and regret? If awareness and observation arise partially, they belong to the previous covers. Now awareness and observation arise together, universally connected to all things. Sometimes connected to greed, sometimes thinking of anger and evil ignorance. Burning incessantly, wavering without a fixed place, sometimes rising, sometimes falling, all kinds of thoughts are complex and chaotic. The body has no proper behavior, the mouth speaks useless talk and laughter. This is called agitation. If agitation is without regret, it does not become a cover. Because of agitation, the mind's thinking is not cautious or restrained. Why do useless things? It is truly shameful. Worry and regret in the heart, vexation and knots surround the mind, then it becomes the cover of regret. These covers cover dhyana, preventing it from being developed. Therefore, it is said: 'After regretting, do not worry again, you should not always dwell on it.' 'What should not be done is done, and what should be done is not done.'

【English Translation】 Modern Chinese version xiào xīn shēng zuì huò: Check the mind, if delusion arises, wàng shī zhèng niàn: Right mindfulness is forgotten. huò mì zuò fāng biàn, gèng wàng dé zhī: Or secretly devising means, hoping to attain it (dhyana). ruò wèi céng dé yì fù tuī xún, huò dāng qiú mì xīn rù chén jìng: If it has not been attained, one continues to seek, or seeks to bring the mind into the realm of dust. wú yǒu jiàn niàn, cū lüè jué gài chán, chán hé yóu huò: Without any interruption of thought, a coarse awareness covers dhyana; how can dhyana be attained in this way? shì míng tān yù gài xiāng: This is called the aspect of the cover of greed. chēn huì gài zhě: What is the cover of anger? zhuī xiǎng shì rén nǎo wǒ nǎo wǒ qīn, chēng tàn wǒ yuàn: Recalling that this person has annoyed me, annoyed my relatives, praised my enemies. sān shì jiǔ nǎo yuàn duì jié hèn, xīn rè qì cū fèn nù xiāng xù: The nine annoyances of the three times (past, present, future), resentment accumulates, the heart is hot, the breath is rough, and anger continues. bǎi jì sì huò, yù xiāng zhōng hài, wēi bǐ ān níng zì qí dú fèn: Devising all sorts of ways to seize opportunities for revenge, wanting to harm each other, endangering their peace, indulging their poisonous anger. chàng qíng wéi kuài, rúcǐ chēn huì zhī huǒ shāo huǐ suǒ yǒu gōng dé, chán dìng zhī gàn yòu zěn me néng shēng zhǎng ne: Taking pleasure in venting emotions, such anger burns all merits; how can the branches and forests of dhyana grow? zhè jiù shì chēn huì de zhē gài: This is the aspect of the cover of anger. shuì mián gài zhě: What is the cover of sleepiness? xīn shén hūn chén, liù shí bì sè, sì zhī fàng sōng, zhè jiù shì shuì mián: The mind is drowsy, the six consciousnesses are blocked, the four limbs are relaxed; this is sleep. shuì mián shì yī zhǒng zēng jiā xīn niàn de fǎ, xiàng hēi àn yī yàng chén zhòng bì sè, qiāo qiāo dì fù gài zhe rén, nán yǐ fáng bèi: Sleep is a mental factor that increases, like darkness, heavy and blocked, secretly covering people, difficult to defend against. wǔ zhǒng gǎn jué méi yǒu zhī jué, jiù xiàng sǐ rén yī yàng, zhǐ shèng xià wēi ruò de hū xī, bèi chēng wéi xiǎo xiǎo de sǐ wáng: The five senses have no awareness, like a dead person, only a faint breath remains, called a small death. rú guǒ xǐ huān shuì jiào, shuì mián jiù huì gèng duō: If one likes to sleep, sleep will increase. suǒ yǐ jīng shū shàng shuō, rú guǒ tān shuì xiè dài, jiù huì fáng ài xiū xíng, méi yǒu dé dào de dé bù dào, yǐ jīng dé dào de yě huì tuì shī: Therefore, the sutra says: 'If one sleeps too much, laziness hinders; what has not been attained will not be attained, and what has been attained will be lost.' rú guǒ xiǎng yào zài xiū xíng shàng yǒu suǒ chéng jiù, jiù yào qù chú shuì mián, yí huò hé fàng yì: If you want to excel in the path, remove sleep, doubt, and carelessness. lùn diǎn zhōng shuō, jiù xiàng yī gè rén bèi kǔn bǎng zhe yào bèi dài qù shā diào, zhè gè shí hòu zěn me néng ān xīn shuì jiào ne: The treatise says: 'Like a person bound and taken to be killed, how can one sleep at that time?' yòu xiàng miàn lín zhàn chǎng shàng de dāo guāng jiàn yǐng, xiàng hé dú shé tóng zhù yī shì, zhè gè shí hòu zěn me néng shuì jiào ne: Also, like facing swords on the battlefield, like living in the same room with a poisonous snake, how can one sleep at that time? suǒ yǐ jīng shū shàng shuō, bàn yè sòng jīng lái dài tì xiū xī, gòng tóng nǔ lì xún qiú tuō lí huǒ zhái de fāng fǎ: Therefore, the sutra says: 'Recite the sutras in the middle of the night to replace rest, strive together to seek a way out of the burning house.' jí shǐ shì yī chǐ cháng de měi yù yě bù shì zuì zhēn guì de, yī cùn guāng yīn yě yào zhēn xī, xiàn zài xiū xíng miào dào, zěn me néng tān shuì ne: 'A foot of jade is not precious, every inch of time is contended for; now cultivating the wonderful path, how can one be greedy for sleep?' bù yào bèi shuì mián hūn bì le lǐ zhì, yī dìng yào pāo qì tā: Do not be obscured by reason, you must abandon it. diào jǔ hé hòu huǐ de zhē gài ne: What is the cover of agitation and regret? rú guǒ jué hé guān zhǐ shì piàn miàn dì shēng qǐ, jiù shǔ yú qián miàn de zhē gài: If awareness and observation arise partially, they belong to the previous covers. xiàn zài jué hé guān yī qǐ shēng qǐ, pǔ biàn dì yuán zhe gè zhǒng shì wù: Now awareness and observation arise together, universally connected to all things. yī huì er yuán zhe tān yù, yī huì er yòu xiǎng zhe chēn huì hé xié jiàn yú chī: Sometimes connected to greed, sometimes thinking of anger and evil ignorance. xiàng huǒ yàn yī yàng bù tíng xī, yáo bǎi bù dìng méi yǒu dìng chù, yī huì er shēng qǐ yī huì er fú xià, gè zhǒng niàn tou fēn fán fù zá: Burning incessantly, wavering without a fixed place, sometimes rising, sometimes falling, all kinds of thoughts are complex and chaotic. shēn tǐ méi yǒu zhèng dāng de xíng wéi, kǒu zhōng shuō xiē méi yǒu yì chù de tán xiào: The body has no proper behavior, the mouth speaks useless talk and laughter. zhè jiào zuò diào jǔ: This is called agitation. rú guǒ diào jǔ ér bù hòu huǐ, jiù bù néng chéng wéi zhē gài: If agitation is without regret, it does not become a cover. yīn wèi diào jǔ de yuán gù, nèi xīn sī kǎo bù jǐn shèn bù jié zhì: Because of agitation, the mind's thinking is not cautious or restrained. wèi shén me yào zuò méi yǒu yì chù de shì qíng ne? shí zài yīng gāi gǎn dào xiū chǐ: Why do useless things? It is truly shameful. xīn zhōng yōu chóu hòu huǐ, ào nǎo yù jié zài xīn zhōng, jiù xíng chéng le hòu huǐ de zhē gài: Worry and regret in the heart, vexation and knots surround the mind, then it becomes the cover of regret. zhè xiē zhē gài huì fù gài chán dìng, shǐ chán dìng wú fǎ kāi fā: These covers cover dhyana, preventing it from being developed. suǒ yǐ shuō, hòu huǐ zhī hòu jiù bù yào zài yōu chóu, bù yīng gāi zǒng shì xiǎng zhe tā: Therefore, it is said: 'After regretting, do not worry again, you should not always dwell on it.' bù yīng gāi zuò de shì qíng zuò le, yīng gāi zuò de shì qíng què méi yǒu zuò: What should not be done is done, and what should be done is not done.

此意也。是名掉悔蓋相也。疑蓋者。此非見諦障理之疑。乃是障定疑也。疑有三種。一疑自。二疑師。三疑法。一自疑者。謂我身底下必非道器是疑身。二疑師者。此人身口不稱我懷。何必能有深禪好慧。師而事之。三疑法者。所受之法何必中理。三疑猶豫常在懷抱。禪定不發設得永失。此是疑蓋之相也。棄相云何。行者常自省察。我今心中何病偏多。若知病者應先治之。若貪蓋重當用不凈觀棄。何故向謂五欲為凈愛著纏綿。今觀不凈膿囊涕唾無可欣樂。此蓋若去。心即得安。若瞋恚蓋多。當念慈心滅除恚火。此火能燒二世功德。人不喜見。今修慈心棄捨此惡。觀一切人父母親想。悉令得樂。作是觀時瞋心即息。安心入禪。若睡蓋多者。當勤精進策勵身心。加意防擬思惟法相。莫以睡眠因緣失二世樂。徒生徒死無一可獲。如入寶山空手而歸。深可傷嘆。當好制心善巧防卻也。若掉散蓋者。應用數息。何以故。此蓋甚利。來時不覺于久始知。今數息若數不成。或時中忘即知已去覺已便數。數相成就則覺觀被伏。若不治之終身被蓋。若三疑在懷者。作是念。我身即是大富盲兒。具足無上法身財寶。煩惱所翳道眼未開。莫以疑惑而自毀傷。若疑師者。我今無智。上聖大人皆求其法不取其人。雪山從鬼請偈。天帝拜畜為師。若

【現代漢語翻譯】現代漢語譯本：這就是掉悔蓋（uddhacca-kukkucca-nivaraṇa）的相狀。疑蓋（vicikiccha-nivaraṇa）不是指障礙見諦之理的懷疑，而是指障礙禪定的懷疑。懷疑有三種：一、懷疑自己；二、懷疑老師；三、懷疑法。一、懷疑自己，是指懷疑自己不是修道的根器。二、懷疑老師，是指認為此人言行不一，不符合我的心意，怎麼可能有高深的禪定和智慧，不值得跟隨。三、懷疑法，是指懷疑所接受的法不符合真理。這三種懷疑常常在心中猶豫，禪定無法生起，即使得到也會失去。這就是疑蓋的相狀。如何去除這些障礙呢？修行者應經常自我反省，我現在心中哪種毛病最多。如果知道自己的毛病，就應該先治療它。如果貪蓋（kamacchanda-nivaraṇa）嚴重，就應該用不凈觀來去除。為什麼呢？過去認為五欲是清凈的，所以愛著纏綿，現在觀察不凈之物，如膿、鼻涕、唾液，沒有什麼值得喜歡的。這個蓋障如果去除，心就能安定。如果嗔恚蓋（vyapada-nivaraṇa）多，就應該修習慈心來滅除嗔恚之火。這火能燒燬兩世的功德，令人不喜。現在修習慈心，捨棄這種惡念，觀想一切眾生都是自己的父母親人，希望他們都得到快樂。這樣觀想時，嗔心就會停止，安心入禪。如果睡眠蓋（thina-middha-nivaraṇa）多，就應該勤奮精進，策勵身心，加強注意，思考法的相狀，不要因為睡眠的緣故而失去兩世的快樂，徒勞地生死輪迴，一無所獲。就像進入寶山卻空手而歸，實在令人傷心嘆息。應當好好控制自己的心，巧妙地防止睡眠。如果掉舉蓋（uddhacca-kukkucca-nivaraṇa）多，就應該用數息法。為什麼呢？因為這種蓋障非常狡猾，來的時候不覺得，很久之後才知道。現在數息，如果數不成，或者中間忘記，就知道它已經來了，覺察到后就重新數。數息的相狀成就，那麼覺觀就被降伏。如果不加以治療，終身都會被蓋障所覆蓋。如果三種懷疑在心中，就應該這樣想：我身就像是大富人家的盲人，具足無上的法身財寶，只是被煩惱所遮蔽，道眼未開，不要因為疑惑而自我毀傷。如果懷疑老師，就應該這樣想：我現在沒有智慧，上聖大人都只是爲了求法，而不是爲了看重人。雪山童子向羅剎鬼請教佛偈，帝釋天向動物學習，

【English Translation】 English version: This is the characteristic of the Uddhacca-Kukkucca-Nivarana (restlessness and remorse). The Vicikiccha-Nivarana (doubt) is not the doubt that obstructs the understanding of truth, but the doubt that obstructs Samadhi (concentration). There are three types of doubt: 1. Doubt in oneself; 2. Doubt in the teacher; 3. Doubt in the Dharma. 1. Doubt in oneself means doubting that one is not a suitable vessel for the path. 2. Doubt in the teacher means thinking that this person's words and actions do not match my expectations, how can they have deep Samadhi and wisdom, and are not worth following. 3. Doubt in the Dharma means doubting that the Dharma received does not conform to the truth. These three doubts often linger in the heart, preventing Samadhi from arising, and even if it arises, it will be lost. This is the characteristic of the Vicikiccha-Nivarana. How to remove these obstacles? The practitioner should constantly reflect on themselves, which fault is most prevalent in my heart right now. If you know your fault, you should treat it first. If the Kamacchanda-Nivarana (sensual desire) is severe, one should use the contemplation of impurity to remove it. Why? In the past, the five desires were considered pure, so there was attachment and entanglement. Now, observing impure things such as pus, mucus, and saliva, there is nothing to be delighted in. If this obstacle is removed, the mind can be stabilized. If the Vyapada-Nivarana (ill-will) is strong, one should cultivate loving-kindness to extinguish the fire of ill-will. This fire can burn the merits of two lifetimes, making people dislike you. Now, cultivate loving-kindness, abandon this evil thought, and contemplate all beings as one's own parents and relatives, wishing them all happiness. When contemplating in this way, the mind of ill-will will cease, and one can peacefully enter Samadhi. If the Thina-Middha-Nivarana (sloth and torpor) is strong, one should diligently strive, encourage the body and mind, strengthen attention, and contemplate the characteristics of the Dharma. Do not lose the happiness of two lifetimes because of sleep, and vainly cycle through birth and death, gaining nothing. It is like entering a mountain of treasures but returning empty-handed, which is truly sad and lamentable. One should control one's mind well and skillfully prevent sleep. If the Uddhacca-Kukkucca-Nivarana (restlessness and remorse) is strong, one should use the method of counting breaths. Why? Because this obstacle is very cunning, you don't feel it when it comes, and you only realize it after a long time. Now, when counting breaths, if you can't count properly, or if you forget in the middle, you know it has come, and when you realize it, you count again. When the characteristic of counting breaths is achieved, then perception and thought are subdued. If it is not treated, one will be covered by obstacles for life. If there are three doubts in the heart, one should think like this: my body is like a blind person in a wealthy family, possessing the supreme treasures of the Dharma body, but obscured by afflictions, and the eye of the path is not open, do not destroy yourself because of doubt. If you doubt the teacher, you should think like this: I have no wisdom now, and the supreme sages and great people only seek the Dharma, not valuing the person. The Snow Mountain Hermit asked the Rakshasa demon for verses, and the Emperor Sakra took an animal as his teacher.

疑法者。我法眼未開未別是非。憑信而已。佛法如海唯信能入。故經云。雖示種種道其實為一乘。莫疑能詮種種之教。但取所詮之實理。離此三疑。其蓋亦棄也。然斯之五蓋即是生死煩惱惡法。經云。煩惱即菩提生死即涅槃。然生死涅槃隨眾生迷悟。致有二河之別。而理實無生死。五蓋可棄。涅槃之法可求。是則無棄而棄。名棄五蓋也。四調五事者。謂調服調食調身調息調心。一調眠者。然眠是眼食。過多則沉昏自弊。故經云。如人喜眠眠則滋多。過少則失明。如阿那律是也。今調令得所使坐念觀慧明凈。內合者無明煩惱是眠。二乘斷盡煩惱。如調眠太過。凡夫未斷如不調眠。菩薩不同二邊。故經云。不住調伏心不住不調伏心。是菩薩調眠也。二調食者。過飽則妨坐。念過少則虛劣。不饑不飽是食調相。觀解者。經云。分別法喜禪悅為食。偏空是太饑。偏假是太飽。中觀平等是食調相也。三調身者。坐時仰身是其急相。坐時頭低是其寬相。不低不仰是身調相。觀解者。經云。六波羅密滿足之身卒起精進。是菩薩魔事。是身急相。不卒起亦是魔事。是身寬相。是則不急不寬。是身調相也。四調息者。坐時息之出入太利是滑相。息出壅滯是息澀相。若息亦不澀不滑是息調相也。觀解者。經云。以波若之慧為壽命。是則息也

。今調波若之慧不利不鈍。是息調相也。五調心多攀緣是心浮相。多昏闇是沈相。不沈不浮是心調相。觀解者。經云。菩提之心今偏假髮。是菩提心浮相。偏空發是菩提心沈相。中道發菩提心不空不假不沈不浮。是心調相也。此是調五事也。五行五法者。謂欲精進念巧慧一心也。欲者。欲樂望求無相波若。圓妙勝果。如薩陀波侖求般若。欲見曇無竭。聞般若波羅蜜。存心志想更無異求也。精進者。如薩陀波侖求般若時。身心精進不念晝夜。不念疲極。不念飲食。曉夜勞勤至求般若無餘愿也。念者。唯念何時得見曇無竭菩薩。唯念何時聞般若波羅蜜。唯念何時與波羅蜜相應。更無餘念。巧慧者。思惟知舍無常敗壞之身。而求如來金剛之體。棄無常命而求般若。常住慧命。非但得離大患之身。而乃獲得無上大利之寶。思惟是已。設欲終身疲苦不覺有勞。所以不念疲極不念飲食。但念賣身何時得售。供養曇無竭菩薩得聞般若也。一心者。唯存中道實相般若之心。更無二邊之心。是名一心也。齊此略明事理兩釋。解二十五方便竟。斯之方便義乃雖不過深隱。而是初心學道者之要方。還源者之良導。則二十五種皆須巧慧一心。方便調心得入正道。故偈云問觀自生心。云何巧成就。二十五方便。調心入正道。斯之謂也。◎

觀心論疏卷第三大正藏第 46 冊 No. 1921 觀心論疏

觀心論疏卷第四

隋天臺沙門灌頂撰

◎論曰。問觀自生心。云何是因心。起十種境界。成一心三智。此是第六一偈。明正觀理實。而諸境雜發不同。然上四種三昧。及二十五方便。皆是明修正觀之前方便。今去正是明圓觀方法也。言因心者。觀起十境名為因心。起十種境界者。一陰入境。二煩惱境。三病患境。四魔事境。五業相境。六禪定境。七諸見境。八增上慢境。九二乘境。十菩薩境。初觀陰界境者。然一切眾生常以陰界入俱故。須先觀次陰界后而觀煩惱者。然概流則水涌由觀陰境擊發煩惱。則動三毒越逸異常。若不明之。行者不識則必為之沉溺。所以第二明煩惱發動用觀治之也。次觀病患境者。然一切眾生以四大毒蛇。共為一身。常自是病。然病有多種。或業病。或四大違返病。或魔鬼病。或因坐用心不調得病。今觀陰入界境不發。而但發諸病。若不明者發時。行者不識。則壞三觀之心。破毀浮囊亡失正念故。第三明病患境。次觀業相境者。然一切眾生過去皆有一切善惡之業。但眾生心水波浪不靜。業不得現。今因觀陰界入澄神靜慮。過去之業因靜心而發。若不明之。發時不識。則為破壞故。第四明業發相也。次觀

【現代漢語翻譯】現代漢語譯本《觀心論疏》卷第三大正藏第46冊 No. 1921 《觀心論疏》

《觀心論疏》卷第四

隋朝天臺沙門灌頂撰

◎論曰：問：觀自生心，云何是因心？起十種境界，成一心三智？此是第六一偈，明正觀理實，而諸境雜發不同。然上四種三昧，及二十五方便，皆是明修正觀之前方便。今去正是明圓觀方法也。言因心者，觀起十境名為因心。起十種境界者：一、陰入境（五陰、十二入、十八界所產生的境界）；二、煩惱境（貪嗔癡等煩惱產生的境界）；三、病患境（疾病產生的境界）；四、魔事境（邪魔外道干擾產生的境界）；五、業相境（過去所造善惡業產生的境界）；六、禪定境（禪定中產生的境界）；七、諸見境（各種錯誤的知見產生的境界）；八、增上慢境（未證得聖果卻自以為證得的境界）；九、二乘境（聲聞、緣覺的境界）；十、菩薩境（菩薩的境界）。初觀陰界境者，然一切眾生常以陰界入俱故，須先觀次陰界后而觀煩惱者，然概流則水涌由觀陰境擊發煩惱，則動三毒越逸異常。若不明之，行者不識則必為之沉溺。所以第二明煩惱發動用觀治之也。次觀病患境者，然一切眾生以四大毒蛇，共為一身，常自是病。然病有多種，或業病，或四大違返病，或魔鬼病，或因坐用心不調得病。今觀陰入界境不發，而但發諸病。若不明者發時，行者不識，則壞三觀之心，破毀浮囊亡失正念故。第三明病患境。次觀業相境者，然一切眾生過去皆有一切善惡之業。但眾生心水波浪不靜，業不得現。今因觀陰界入澄神靜慮，過去之業因靜心而發。若不明之，發時不識，則為破壞故。第四明業發相也。次觀

【English Translation】 English version 《Guan Xin Lun Shu》 Volume 3 Taisho Tripitaka Volume 46 No. 1921 《Guan Xin Lun Shu》

《Guan Xin Lun Shu》 Volume 4

Composed by Shramana Guanding of Tiantai, Sui Dynasty

◎ The Treatise says: Question: Observing the self-generated mind, what is the 'causal mind'? How does it give rise to the ten kinds of realms, accomplishing the 'one mind, three wisdoms'? This is the sixth verse, explaining the reality of correct contemplation, where various realms arise differently. The previous four kinds of Samadhi and twenty-five skillful means are all preliminary practices for clarifying and cultivating correct contemplation. Now, we are about to explain the method of perfect contemplation. The 'causal mind' refers to the mind that gives rise to the ten realms through contemplation. The ten kinds of realms that arise are: 1. Skandha Realm (the realm arising from the five skandhas, twelve entrances, and eighteen realms); 2. Klesha Realm (the realm arising from afflictions such as greed, anger, and ignorance); 3. Disease Realm (the realm arising from illnesses); 4. Mara Realm (the realm arising from the interference of demons and heretics); 5. Karma Realm (the realm arising from past good and evil karmas); 6. Dhyana Realm (the realm arising in meditative states); 7. Views Realm (the realm arising from various wrong views); 8. Exaggerated Pride Realm (the realm of falsely claiming to have attained enlightenment when one has not); 9. Two Vehicles Realm (the realm of Shravakas and Pratyekabuddhas); 10. Bodhisattva Realm (the realm of Bodhisattvas). First, observing the skandha-dhatu realm, since all sentient beings are always associated with the skandhas, dhatus, and entrances, one must first observe the skandhas and dhatus, and then observe the afflictions. When the flow is roughly stirred, water surges. By contemplating the skandha realm, afflictions are triggered, causing the three poisons to become unusually agitated. If one does not understand this, the practitioner will not recognize it and will inevitably be drowned by it. Therefore, the second explanation clarifies the arising of afflictions and uses contemplation to cure them. Next, observing the disease realm, all sentient beings have four great poisonous snakes as their body, and are constantly ill. There are many kinds of illnesses, such as karmic illnesses, illnesses caused by the imbalance of the four elements, illnesses caused by demons, or illnesses caused by improper use of the mind during meditation. Now, the realm of skandhas, entrances, and dhatus does not arise, but only various illnesses arise. If one does not understand when they arise, the practitioner will not recognize them, which will destroy the mind of the three contemplations, break and destroy the floating raft, and lose right mindfulness. Therefore, the third explanation clarifies the disease realm. Next, observing the karma realm, all sentient beings have accumulated all kinds of good and evil karma in the past. However, the waves of the mind-water of sentient beings are not calm, and karma cannot manifest. Now, due to contemplating the skandhas, dhatus, and entrances, the mind becomes clear and tranquil, and past karma arises due to the tranquil mind. If one does not understand this, one will not recognize it when it arises, which will cause destruction. Therefore, the fourth explanation clarifies the appearance of karma arising. Next, observing

魔事境者。經云。菩薩道若成。當化導眾生空我宮殿。及其道未成我當破之。故云。道高魔盛。今觀陰入多發動魔。若不先明之。發時行者不識。則為之所惑故。第五明觀魔事境也。次觀禪定境者。經云。一切眾生有三種定。謂上中下。下者。謂十大地心數中定也。中者。一切眾生皆有初地味禪也。上定者。一切眾生皆有佛性首楞嚴定也。所以今觀陰入境靜心多發諸禪。若不明之。發時行者不識。則為所破故。第六明禪定境也。次觀諸見境者。一切眾生常在諸見網中。今觀陰入境。種種推畫多發諸見。若不明之。發時不識。則為諸見所破故。第七明諸見境也。次觀增上慢境者。今觀陰界入境。或隨發少許。即自謂之是聖。未得謂證墮增上慢。若不明之。發時不識為之沉溺故。第八明增上慢境也。次觀二乘境者。經云。我見恒河眾生髮菩提心。少有得成就者多墮二乘地。今行者初觀陰入境。發菩提心學菩薩道。但菩薩之道難成。多退。發二乘之心。若不明之。發時不識壞菩薩道故。第九明二乘境也。次觀菩薩境者。菩薩有四種。一三藏菩薩。二通教菩薩。三別教菩薩。四圓教菩薩。今觀陰入境正是第四明圓菩薩。但圓教微妙修圓菩薩行位難成。多墮前三教菩薩中。若不明之。發時不識必退失圓位故。第十明觀菩薩境也。

【現代漢語翻譯】現代漢語譯本關於魔事境。《經》中說：『菩薩道如果成就，應當化導眾生，使我（指魔）的宮殿空無一人。如果菩薩道尚未成就，我就要破壞它。』所以說：『道行越高，魔障越盛。』現在觀察五陰、十二入，多會引發魔事。如果事先不明白這些，魔事發生時修行者不認識，就會被迷惑。所以第五是說明觀察魔事境。其次是觀察禪定境。《經》中說：『一切眾生有三種禪定，即上、中、下。下等禪定，是指十大地法心數中的定。中等禪定，是指一切眾生都具有的初地味禪。上等禪定，是指一切眾生都具有的佛性首楞嚴定。』所以現在觀察五陰、十二入，在入境靜心中多會引發各種禪定。如果不明白這些，禪定發生時修行者不認識，就會被禪定所迷惑。再次是觀察諸見境。一切眾生常常處在各種見解的羅網中。現在觀察五陰、十二入，種種推測描繪，多會引發各種見解。如果不明白這些，見解發生時不認識，就會被各種見解所迷惑。再次是觀察增上慢境。現在觀察五陰、十二界入境，或者稍微有所得，就自認為已經證得聖果，未得謂得，就會墮入增上慢。如果不明白這些，增上慢發生時不認識，就會因此而沉溺。再次是觀察二乘境。《經》中說：『我看見恒河沙數的眾生髮菩提心，但很少有能成就的，大多墮入二乘地。』現在修行者開始觀察五陰、十二入，發菩提心學習菩薩道。但菩薩道難以成就，很多人退轉，發起二乘之心。如果不明白這些，二乘心發生時不認識，就會破壞菩薩道。再次是觀察菩薩境。菩薩有四種：一、三藏菩薩；二、通教菩薩；三、別教菩薩；四、圓教菩薩。現在觀察五陰、十二入，正是要說明第四種圓教菩薩。但圓教微妙，修圓教菩薩的行位難以成就，很多人會墮入前三種教的菩薩中。如果不明白這些，圓教菩薩的境界發生時不認識，必定會退失圓教的果位。所以第十是說明觀察菩薩境。

【English Translation】 English version Regarding the realm of demonic affairs (魔事境, mó shì jìng): The sutra says, 'If the Bodhisattva path is accomplished, one should guide sentient beings, emptying my (the demon's) palace. If the Bodhisattva path is not yet accomplished, I will destroy it.' Therefore, it is said, 'The higher the path, the greater the demons.' Now, observing the five skandhas (陰, yīn) and the twelve entrances (入, rù), many demonic affairs are triggered. If one does not understand these beforehand, the practitioner will not recognize them when they arise and will be deluded by them. Therefore, the fifth is to clarify the observation of the realm of demonic affairs. Next is observing the realm of meditative states (禪定境, chán dìng jìng). The sutra says, 'All sentient beings have three kinds of samadhi (定, dìng), namely superior, intermediate, and inferior. Inferior samadhi refers to the samadhi within the ten universal mental functions. Intermediate samadhi refers to the preliminary taste of dhyana (味禪, wèi chán) that all sentient beings possess. Superior samadhi refers to the Shurangama Samadhi (首楞嚴定, shǒu léng yán dìng) of Buddha-nature that all sentient beings possess.' Therefore, now observing the five skandhas and the twelve entrances, various meditative states are often triggered in the quiet mind of entering the realm. If one does not understand these, the practitioner will not recognize them when they arise and will be deluded by them. Next is observing the realm of views (諸見境, zhū jiàn jìng). All sentient beings are constantly trapped in the net of various views. Now, observing the five skandhas and the twelve entrances, various speculations and descriptions often trigger various views. If one does not understand these, the practitioner will not recognize them when they arise and will be deluded by various views. Next is observing the realm of increased arrogance (增上慢境, zēng shàng màn jìng). Now, observing the five skandhas and the twelve realms (界, jiè) entering the realm, or upon slightly attaining something, one immediately claims to have attained sainthood, claiming to have attained what has not been attained, and will fall into increased arrogance. If one does not understand these, the practitioner will not recognize them when they arise and will be drowned by them. Next is observing the realm of the Two Vehicles (二乘境, èr shèng jìng). The sutra says, 'I see countless sentient beings in the Ganges River generating Bodhicitta (菩提心, pú tí xīn), but few attain accomplishment, and most fall into the ground of the Two Vehicles.' Now, practitioners begin to observe the five skandhas and the twelve entrances, generating Bodhicitta and learning the Bodhisattva path. However, the Bodhisattva path is difficult to accomplish, and many regress, generating the mind of the Two Vehicles. If one does not understand these, the practitioner will not recognize them when they arise and will destroy the Bodhisattva path. Next is observing the realm of Bodhisattvas (菩薩境, pú sà jìng). There are four types of Bodhisattvas: first, the Tripitaka Bodhisattva (三藏菩薩, sān zàng pú sà); second, the Common Teaching Bodhisattva (通教菩薩, tōng jiào pú sà); third, the Distinct Teaching Bodhisattva (別教菩薩, bié jiào pú sà); and fourth, the Perfect Teaching Bodhisattva (圓教菩薩, yuán jiào pú sà). Now, observing the five skandhas and the twelve entrances, it is precisely to clarify the fourth, the Perfect Teaching Bodhisattva. However, the Perfect Teaching is subtle, and the practice and position of the Perfect Teaching Bodhisattva are difficult to accomplish, and many fall into the Bodhisattvas of the previous three teachings. If one does not understand these, the practitioner will not recognize them when they arise and will surely lose the position of the Perfect Teaching. Therefore, the tenth is to clarify the observation of the realm of Bodhisattvas.

然因觀陰界入境。發余諸境種種不同。何者。或次第發如前分別。或不次第發。或具足發十。或不具足發。或諸境雜發。或發一境成就更發一境。或未成就更發余境。或發一境竟重複更發。或不更發。或發一境久久而謝。或不久即滅如是十義料簡陰界入境。發既爾。餘九境發亦十義料揀也。然十境既多合論。只成一心三智三觀。何者。陰入煩惱病患業相魔事禪定見慢等八境。即是假觀道種智攝。二乘境即是空觀一切智攝。菩薩境即是中道觀一切種智攝。此三觀三智並在一心中。故偈云。問觀自生心起十種境界。成一心三智等是也。

論曰。問觀自生心。云何知十境。各成十法乘。游四方快樂。此是第七一偈。明十境之中。隨觀一境用十法成乘。是則十境是有百法成乘。今且先觀陰界入一境。辯十法成乘者。問何故。先觀陰界入耶。答陰即五陰。入即十二入。界即十八界。還約色心二法開合為陰界入。只是五陰之身耳。今先觀者。為一切眾生與五陰旃陀羅。相隨而復常被其害。行者既已覺知。仍欲度涅槃彼岸故先觀也。且復今觀心論始終。正明問觀自生心。今觀五陰即是觀一念心也。偈云。各成十法乘者。即是正就觀陰入境。更開十法成乘。何者。一明不思議境。二發菩提心。三明止觀。四明破法遍。五識知通塞

【現代漢語翻譯】現代漢語譯本：然後因為觀察陰界入（蘊、處、界），引發其餘各種不同的境界。有哪些不同呢？或者次第引發，如前面所分別的；或者不次第引發；或者具足引發十種境界；或者不具足引發；或者各種境界雜亂引發；或者引發一種境界成就后，再引發另一種境界；或者未成就就引發其他境界；或者引發一種境界后，重複再次引發；或者不再引發；或者引發一種境界后，很久才消退；或者不久就滅。像這樣用十種意義來衡量陰界入的引發。既然陰界入的引發是這樣，其餘九種境界的引發也用這十種意義來衡量。既然十種境界很多，合起來說，只成就一心三智三觀。哪些呢？陰入（蘊、處）、煩惱、病患、業相、魔事、禪定、見慢等八種境界，就是假觀、道種智所包含的。二乘（聲聞、緣覺）境界就是空觀、一切智所包含的。菩薩境界就是中道觀、一切種智所包含的。這三種觀、三種智都在一個心中。所以偈頌說：『問觀自生心起十種境界，成一心三智等』就是這個意思。

論曰：『問觀自生心，云何知十境，各成十法乘，游四方快樂。』這是第七一偈，說明十種境界中，隨便觀察一種境界，用十種法成就乘，那麼十種境界就有百法成就乘。現在先觀察陰界入這一種境界，辨別十法成就乘。問：為什麼先觀察陰界入呢？答：陰就是五陰（色、受、想、行、識），入就是十二入（六根、六塵），界就是十八界（六根、六塵、六識）。還是用色心二法開合為陰界入，只是五陰之身罷了。現在先觀察，是因為一切眾生與五陰旃陀羅（比喻賤民）相隨，而且常常被它所害。行者既然已經覺知，仍然想要度到涅槃彼岸，所以先觀察。而且現在觀察心論的始終，正是說明問觀自生心。現在觀察五陰就是觀察一念心。偈頌說：『各成十法乘』，就是正就觀察陰入境，再開出十法成就乘。哪些呢？一、明不思議境；二、發菩提心；三、明止觀；四、明破法遍；五、識知通塞。

【English Translation】 English version: Then, because of observing the Skandha-Dhatu-Ayatana (the aggregates, realms, and sense bases), various different states arise. What are these differences? They may arise in sequence, as previously distinguished; or they may arise out of sequence; or all ten states may arise completely; or they may arise incompletely; or various states may arise mixed together; or one state may arise and be accomplished, and then another state arises; or before one state is accomplished, another state arises; or after one state has arisen and been completed, it arises again repeatedly; or it does not arise again; or one state arises and fades away after a long time; or it disappears quickly. In this way, the arising of Skandha-Dhatu-Ayatana is examined using ten meanings. Since the arising of Skandha-Dhatu-Ayatana is like this, the arising of the other nine states is also examined using these ten meanings. Since the ten states are numerous, when combined, they only accomplish one mind, three wisdoms, and three contemplations. Which ones? The eight states of Skandha-Dhatu (aggregates, realms), afflictions, illnesses, karmic appearances, demonic events, meditative states, views, and pride are included in the provisional contemplation and the wisdom of the path. The state of the Two Vehicles (Śrāvakas and Pratyekabuddhas) is included in the contemplation of emptiness and the all-knowing wisdom. The state of the Bodhisattva is included in the contemplation of the Middle Way and the wisdom of all kinds. These three contemplations and three wisdoms are all in one mind. Therefore, the verse says: 'Question: Observing the mind arising from itself, ten kinds of states arise, accomplishing one mind, three wisdoms, etc.' That is the meaning.

Treatise says: 'Question: Observing the mind arising from itself, how do we know the ten states, each accomplishing ten Dharma vehicles, traveling happily in all directions?' This is the seventy-first verse, explaining that among the ten states, observing any one state, using ten dharmas to accomplish a vehicle, then the ten states have a hundred dharmas accomplishing vehicles. Now, let's first observe the one state of Skandha-Dhatu-Ayatana, distinguishing the ten dharmas accomplishing a vehicle. Question: Why observe Skandha-Dhatu-Ayatana first? Answer: Skandha is the five skandhas (form, feeling, perception, volition, consciousness), Dhatu is the twelve dhatus (six sense organs, six sense objects), and Ayatana is the eighteen ayatanas (six sense organs, six sense objects, six consciousnesses). It still uses the two dharmas of form and mind to open and combine into Skandha-Dhatu-Ayatana, it is just the body of the five skandhas. Now, we observe first because all sentient beings are accompanied by the Skandha-Dhatu-Ayatana Chandala (a metaphor for the lowest caste), and are often harmed by it. Since the practitioner has already realized this, and still wants to cross to the other shore of Nirvana, therefore, we observe first. Moreover, now observing the beginning and end of the Treatise on Mind, it is precisely explaining the question of observing the mind arising from itself. Now, observing the five skandhas is observing one thought of mind. The verse says: 'Each accomplishing ten Dharma vehicles,' which is precisely focusing on observing the Skandha-Dhatu-Ayatana, and further opening up ten dharmas accomplishing a vehicle. Which ones? First, clarifying the inconceivable state; second, generating the Bodhi mind; third, clarifying cessation and contemplation; fourth, clarifying the thorough destruction of dharmas; fifth, recognizing the unobstructed and obstructed.

。六明道品調停。七明六度助道。八明次位。九明安忍。十不起順道法愛。然斯之十法是學道之方軌。還源之要術。出火宅之良津。度生死河之橋樑。所以今行者宜記憶斯之十法。細心尋之。釋出十知其妙也。而言十法成乘者。乘是運出之義。斯之十法共成一大乘。運出生死涅槃二樂。直入中道。故法華云。乘此寶乘游於四方。嬉戲快樂直至道場。四方者。十住行向地等四十位也。直至道場。即妙覺也。今第一觀心是如來藏故。即是不可思議境也。但眾生理具而情迷有而不知故。第二起私誓慈悲也。欲顯出心中如來寶藏。必須修定慧方可顯故。第三明修止觀安心止觀。即定慧。定慧照了有壅滯不通。即須破之故。第四明破法遍也。雖復遍破。然塞處須破。通處不須故。第五明善知通塞也。雖知通塞。復須道品調停故。第六明三十七品調停得所也。此六章多明正道而復須助道故。第七明六度為助道也。然正助既具必證勝法。行者不識即謂是極聖。多墮增上慢故。第八明識次位也。雖知次位。不墮上慢而發勝法不能不說。說畢則破菩薩行故。第九明安忍也。雖外忍不說而內心不能不愛著。愛著名菩薩頂墮故。第十明不起順道法愛也。今略明十法次第之相如是。次廣明十法。第一先觀心是不思境者。即是觀知一念自生之心。

而是如來藏。而具十界百如。生死涅槃在一念心中而不相妨故。名不可思議境也。言十法界者。六道為六。二乘為八。菩薩為九。佛為十。此十界同是真如實際之法。故云法界。又十法隔別不同。故云法界也。百如者。一界有十。十界有百也。所言十者。法華云。如是相。如是性。如是體。如是力。如是作。如是因。如是緣。如是果。如是報。如是本末究竟等。此是十如也。可攬名相不改名性。主質名體。堪任為力。運動為作。習因為因。報因為緣。習果為果。報果為報。初相為本。本即空假中后報為末。末亦空假中。如是本末同等有三觀。故云本末究竟等也。今且約地獄界有十如者。地獄相者。相是惡相。表墮不如意處。性者。黑業是。體者。粗惡摧折色心是。力者。登刀山上劍樹之功力是。作者。運動三業建創諸惡是。因者。惡習因是。緣者。惡緣助也。果者。習果是。如多欲人墮地獄。見刀山是可愛色境。即往趣之是。其習果登山即變受刀山劍樹之苦。即是報也。本末究竟等者。如是相是初故是本。如是報是后故是末。初本相空末報亦空。此就空為等也。假中等亦然。今相師初見相。即記其後受果報之事者。良由后末報在於初相中。故逆記也。是本與末等。如佛逆記鴿后為支佛。相師見其後報追記前相之事者。

【現代漢語翻譯】現代漢語譯本：而是如來藏（Tathagatagarbha，如來之藏）。它具足十法界和百如是，生死和涅槃存在於一念心中而不互相妨礙，所以稱為不可思議境界。所說的十法界，六道是六，二乘（聲聞和緣覺）是八，菩薩是九，佛是十。這十法界都是真如實際之法，所以稱為法界。又因為十法界隔絕差別不同，所以稱為法界。百如是，一界有十如是，十界就有一百如是。所說的十如是，出自《法華經》，即：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等。這就是十如是。可以總括名相而不改變的是性。主要素質是體。能夠勝任的是力。運動是作。習氣是因。報應是緣。習得的果是果。報應的果是報。最初的相是本，本就是空、假、中。最後的報是末，末也是空、假、中。這樣本和末同樣具有空、假、中三觀，所以說本末究竟等。現在且以地獄界為例來說明十如是：地獄相，相是惡相，表示墮入不如意之處。性，是黑業。體，是粗惡摧折的色心。力，是登上刀山劍樹的功力。作，是運動三業（身、口、意）建立創造各種惡業。因，是惡習之因。緣，是惡緣的幫助。果，是習得的果。比如多欲之人墮入地獄，見到刀山是可愛的色境，就前去追求，這就是習果。登山後立即變為遭受刀山劍樹的痛苦，這就是報。本末究竟等，如是相是最初的，所以是本。如是報是最後的，所以是末。最初的本相是空，最後的報應也是空。這是就空來說的相等。假和中也同樣如此。現在相師最初見到相，就記下他後來遭受果報的事情，就是因為後來的末報存在於最初的相中，所以可以預先記下。這是本和末相等。如同佛陀預先記下鴿子後來成為辟支佛（Pratyekabuddha）。相師見到他後來的報應，追記他以前的相貌的事情。

【English Translation】 English version: It is the Tathagatagarbha (如來藏, the Womb of the Thus Come One). It possesses the ten realms and the hundred suchnesses. Birth and death, and Nirvana, exist in a single thought without hindering each other, hence it is called an inconceivable realm. The ten realms are: the six paths are six, the two vehicles (Shravaka and Pratyekabuddha) are eight, the Bodhisattva is nine, and the Buddha is ten. These ten realms are all the Dharma of True Thusness and Actual Reality, hence they are called Dharma realms. Also, because the ten realms are separated and different, they are called Dharma realms. The hundred suchnesses are ten suchnesses in one realm, and a hundred suchnesses in ten realms. The ten suchnesses are mentioned in the Lotus Sutra: 『Such is its appearance, such is its nature, such is its entity, such is its power, such is its function, such is its cause, such is its condition, such is its effect, such is its retribution, such is the ultimate equality of beginning and end.』 These are the ten suchnesses. What can encompass names and appearances without changing is nature. The main substance is entity. What is capable is power. Movement is function. Habitual cause is cause. Retribution cause is condition. Habitual effect is effect. Retribution effect is retribution. The initial appearance is the beginning, and the beginning is emptiness, provisionality, and the middle way. The final retribution is the end, and the end is also emptiness, provisionality, and the middle way. Thus, the beginning and the end equally possess the three contemplations of emptiness, provisionality, and the middle way, hence it is said that the beginning and end are ultimately equal. Now, let's take the hell realm as an example to illustrate the ten suchnesses: The appearance of hell is an evil appearance, indicating falling into an undesirable place. Nature is black karma. Entity is the coarse and evil, broken and destroyed form and mind. Power is the power to climb the mountain of knives and the tree of swords. Function is the movement of the three karmas (body, speech, and mind) to establish and create all kinds of evil deeds. Cause is the cause of evil habits. Condition is the assistance of evil conditions. Effect is the habitual effect. For example, a person with excessive desires falls into hell and sees the mountain of knives as a lovely and desirable object, and goes to pursue it. This is the habitual effect. Immediately after climbing the mountain, he transforms into suffering the pain of the mountain of knives and the tree of swords. This is retribution. The ultimate equality of beginning and end: Such is its appearance is the beginning, so it is the root. Such is its retribution is the end, so it is the final. The initial root appearance is empty, and the final retribution is also empty. This is equality in terms of emptiness. The provisional and the middle way are also the same. Now, when a physiognomist initially sees an appearance, he records the matter of his later suffering of retribution, because the later final retribution exists in the initial appearance, so it can be recorded in advance. This is the equality of beginning and end. It is like the Buddha predicting that the pigeon would later become a Pratyekabuddha (辟支佛, Solitary Buddha). The physiognomist sees his later retribution and traces back to record the matter of his previous appearance.

良由初本相在於后末報中。是即末報與初等。如佛追記鴿前生事。此就假論等也。初后皆同真如法界。即中論等也。故云。即本末究竟等也。此就地獄法界論十如之相也。次約佛法界論十如者。緣因是佛相。了因是佛性。正因是佛體。菩提心是佛力。智慧莊嚴是佛因。福德莊嚴是佛緣。朗然大覺是佛果。斷德涅槃是佛報。初相后報皆三觀三諦。故云究竟等也。問何以獨約地獄及佛兩法界辯十如耶。答地獄最惡。佛界最善。今約善惡辯十如。可見者中間八界十如例知。不能委說。若得意者亦足除疑。不得意者徒繁無益也。若就別說十界百如。歷別如前。今就圓論一念之心。即具百界千如故。目此心為不可思議境也。問凡夫罪心何得有佛清凈法界十如者耶斯義若明。余界十如則可知也。答實如所問難行之事。所以法華教起。正以此為大事。只為眾生有佛法界十如之知見故。而眾生理具情迷。為無明醉有而不見。故云不覺。內衣里有無價寶珠。今示所繫珠。故云大事。何者。為令眾生開示悟入佛之知見道。故出現於世。眾生若無佛之知見。何所開悟。若貧女無藏何所示耶。佛將此為大事。何可得易解耶。如前釋圓教義同。可將彼以釋今也。更略釋者。經云。一切眾生即菩提相。豈非眾生有佛如是相耶。經云。一切眾生皆有佛

【現代漢語翻譯】現代漢語譯本：這是因為最初的『相』（相：十如是之一，指外在的表象）存在於前，而最終的『報』（報：十如是之一，指最終的果報）體現在後。這就是說，最終的果報與最初的表象是相等的。例如，佛追溯記憶鴿子前世的事情，這是就假說的角度來論述相等。最初和最終都相同于真如法界，這就是《中論》所說的相等。所以說，『即本末究竟等』。這是就地獄法界來論述十如是的『相』（相）。其次，如果從佛法界來論述十如是，那麼『緣因』（緣因：產生結果的輔助條件）是佛的『相』（相），『了因』（了因：能夠直接揭示事物本質的原因）是佛的『性』（性：十如是之一，指內在的本質），『正因』（正因：事物存在的根本原因）是佛的『體』（體：十如是之一，指事物的本體）。菩提心是佛的『力』（力：十如是之一，指作用），智慧莊嚴是佛的『因』（因：十如是之一，指產生結果的原因），福德莊嚴是佛的『緣』（緣），朗然大覺是佛的『果』（果：十如是之一，指由因產生的直接結果），斷德涅槃是佛的『報』（報）。最初的『相』（相）和最後的『報』（報）都包含三觀三諦，所以說是究竟相等。問：為什麼只用地獄和佛這兩個法界來辨析十如是呢？答：地獄是最惡的，佛界是最善的。現在用善惡來辨析十如是，那麼可以知道中間八個法界的十如是也可以依此類推得知，不能詳細說明。如果能夠領會其中的意思，也足以消除疑惑。如果不能領會，那麼再多說也沒有用。如果就分別來說十界百如是，那麼歷別就像前面所說的那樣。現在就圓融地論述一念之心，就具備百界千如是，所以稱這個心為不可思議的境界。問：凡夫的罪惡之心怎麼會有佛的清凈法界的十如是呢？如果這個道理明白了，那麼其他法界的十如是就可以知道了。答：確實像你所問的那樣，這是很難理解的事情。所以《法華經》的教義興起，正是以此為大事。只因爲眾生有佛法界的十如是的知見，而眾生理具卻被情慾迷惑，被無明所矇蔽而看不見。所以說『不覺』。就像內衣里有無價寶珠，現在指示寶珠所在，所以說是大事。為什麼呢？爲了讓眾生開示悟入佛的知見道，所以佛才出現於世。眾生如果沒有佛的知見，又開悟什麼呢？如果貧女沒有寶藏，又指示什麼呢？佛將此作為大事，怎麼可以輕易理解呢？就像前面解釋圓教的意義一樣，可以將它用來解釋現在的問題。再稍微解釋一下，經中說：『一切眾生即菩提相』，難道不是眾生有佛的如是『相』（相）嗎？經中說：『一切眾生皆有佛性』。

【English Translation】 English version: This is because the initial 'appearance' (相, xiang: one of the Ten Suchnesses, referring to external appearance) exists at the beginning, and the final 'retribution' (報, bao: one of the Ten Suchnesses, referring to the ultimate karmic result) is manifested at the end. That is to say, the final retribution is equal to the initial appearance. For example, when the Buddha recalls the past lives of a pigeon, this is discussing equality from a hypothetical perspective. The beginning and the end are both the same as the True Thusness Dharma Realm, which is what the Madhyamaka (中論) discusses as equality. Therefore, it is said, 'The beginning and the end are ultimately equal.' This is discussing the 'appearance' (相) of the Ten Suchnesses from the perspective of the Hell Dharma Realm. Secondly, if we discuss the Ten Suchnesses from the perspective of the Buddha Dharma Realm, then the 'conditional cause' (緣因, yuan yin: auxiliary condition for producing a result) is the Buddha's 'appearance' (相), the 'illuminating cause' (了因, liao yin: the cause that directly reveals the essence of things) is the Buddha's 'nature' (性, xing: one of the Ten Suchnesses, referring to inherent nature), and the 'direct cause' (正因, zheng yin: the fundamental cause of existence) is the Buddha's 'essence' (體, ti: one of the Ten Suchnesses, referring to the substance of things). The Bodhi mind is the Buddha's 'power' (力, li: one of the Ten Suchnesses, referring to function), the adornment of wisdom is the Buddha's 'cause' (因, yin: one of the Ten Suchnesses, referring to the cause that produces a result), the adornment of merit is the Buddha's 'condition' (緣, yuan), the clear and great enlightenment is the Buddha's 'effect' (果, guo: one of the Ten Suchnesses, referring to the direct result produced by a cause), and the Nirvana of severed virtues is the Buddha's 'retribution' (報). The initial 'appearance' (相) and the final 'retribution' (報) both contain the Three Contemplations and Three Truths, so it is said to be ultimately equal. Question: Why only use the Hell and Buddha Dharma Realms to analyze the Ten Suchnesses? Answer: Hell is the most evil, and the Buddha Realm is the most virtuous. Now, using good and evil to analyze the Ten Suchnesses, then it can be known that the Ten Suchnesses of the eight intermediate Dharma Realms can also be inferred by analogy, which cannot be explained in detail. If one can comprehend the meaning within, it is sufficient to dispel doubts. If one cannot comprehend, then saying more is useless. If we discuss the hundred suchnesses of the ten realms separately, then the distinctions are as described earlier. Now, we discuss the mind of a single thought in a complete and integrated way, which possesses the hundred realms and thousand suchnesses, so this mind is called an inconceivable realm. Question: How can the sinful mind of an ordinary person have the Ten Suchnesses of the pure Buddha Dharma Realm? If this principle is understood, then the Ten Suchnesses of other Dharma Realms can be known. Answer: Indeed, as you asked, this is a difficult thing to understand. Therefore, the teachings of the Lotus Sutra (法華經) arise, precisely taking this as a major event. It is only because sentient beings have the knowledge and perception of the Ten Suchnesses of the Buddha Dharma Realm, but sentient beings are fully equipped yet deluded by emotions, blinded by ignorance and cannot see. Therefore, it is said 'unaware'. It is like having a priceless jewel inside one's inner garment, and now indicating where the jewel is, so it is called a major event. Why? In order to enable sentient beings to open, show, awaken, and enter the Buddha's path of knowledge and perception, the Buddha appears in the world. If sentient beings do not have the Buddha's knowledge and perception, what is there to awaken to? If a poor woman has no treasure, what is there to indicate? The Buddha takes this as a major event, how can it be easily understood? Just like the meaning of the perfect teaching explained earlier, it can be used to explain the current question. To explain it slightly further, the sutra says: 'All sentient beings are the appearance of Bodhi', is it not that sentient beings have the Buddha's such 'appearance' (相)? The sutra says: 'All sentient beings have Buddha-nature'.

性。豈非眾生有佛如是性耶。經云。煩惱即菩提。豈非眾生有佛如是力如是作如是因如是緣四如耶。經云。生死即涅槃。豈非眾生有佛如是體如是果如是報三如耶。經云。一切眾生心是三十二相八十隨形好。是心是佛是心作佛。又云。心佛及眾生是三無差別。斯則證眾生有本末佛法界十如。明文可見。經譬貧女伏藏。力士額珠。內衣之寶。水內琉璃。並是諭此。是則人法界有佛法界十如。其義已明。人法界有二乘菩薩六道八界十如等。可以意知。無勞更說。故經云。眾生身有毒草。復有微妙藥王者。六道法界十如。即是身毒草。四聖法界十如。即是藥王。問佛菩薩二乘四聖。即是涅槃。六道十如。即是生死。生死涅槃升沉永別。云何得同在一心中耶。答譬解者冰喻六道。水喻四聖。而冰水一質何妨生死涅槃體同。只為空有不相礙二河不相妨。而在一心故。名不可思議境也。問既云。眾生有佛法界十如佛之知見。而眾生何以不見。何不遮眾生墮地獄耶。答涅槃中迦葉等諸菩薩處處共佛。論難斯事有之與無見與不見。佛諭如箜篌之聲。何者。菩薩有善方便修習。則見佛性。故名為有。即能遮地獄。亦如善彈箜篌者。其聲則出。而凡夫無方便修習。則不見佛性。故墮地獄雖不見性。不可言無。亦如癡王斷絃求聲不得。而不可

【現代漢語翻譯】性。難道不是說眾生具有如佛一般的體性嗎？經中說：『煩惱即菩提』。難道不是說眾生具有如佛一般的力量、作為、因、緣這四如嗎？（四如：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）經中說：『生死即涅槃』。難道不是說眾生具有如佛一般的本體、果報這三如嗎？（三如：如是體、如是果、如是報）經中說：『一切眾生的心，就是三十二相、八十隨形好。這個心就是佛，這個心能作佛。』又說：『心、佛及眾生，是三無差別。』這些都證明了眾生具有本末佛法界的十如。（十如：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）明白的文句可以證明這一點。經文用貧女伏藏、力士額珠、內衣之寶、水內琉璃來比喻，都是爲了說明這個道理。這就是說，人法界具有佛法界的十如，這個道理已經很明白了。人法界有二乘（聲聞乘和緣覺乘）、菩薩、六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）八界（四聖六凡）的十如等等，可以意會得知，無需多說。所以經中說：『眾生身有毒草，復有微妙藥王者。』六道法界的十如，就是身毒草；四聖法界的十如，就是藥王。問：佛、菩薩、二乘這四聖，就是涅槃；六道十如，就是生死。生死和涅槃，上升和下沉，永遠不同，怎麼能同在一心中呢？答：譬如理解的人用水比喻四聖，用冰比喻六道。冰和水本質相同，為什麼妨礙生死和涅槃本體相同呢？只是因為空和有互不阻礙，二河（比喻煩惱和智慧）互不妨礙，所以才在一心中，所以叫做不可思議的境界。問：既然說眾生具有佛法界的十如和佛的知見，為什麼眾生看不見？為什麼不能阻止眾生墮入地獄呢？答：在《涅槃經》中，迦葉（佛陀十大弟子之一）等諸菩薩多次和佛討論這件事，討論佛性是有還是沒有，能看見還是不能看見。佛用箜篌（一種彈撥樂器）的聲音來比喻。為什麼呢？菩薩有好的方法去修行，就能看見佛性，所以說是有，就能阻止墮入地獄。就像善於彈箜篌的人，就能發出聲音。而凡夫沒有好的方法去修行，就看不見佛性，所以墮入地獄。雖然看不見佛性，但不能說沒有佛性。就像愚癡的國王斷了琴絃卻求不到聲音一樣，不能說箜篌沒有聲音。

【English Translation】性. Isn't it saying that sentient beings possess the same nature as the Buddha? The sutra says: 'Afflictions are Bodhi.' Isn't it saying that sentient beings possess the same power, action, cause, and condition as the Buddha, these four 'suchnesses' (four suchnesses: such appearance, such nature, such entity, such power, such action, such cause, such condition, such effect, such retribution, such ultimate beginning and end)? The sutra says: 'Birth and death are Nirvana.' Isn't it saying that sentient beings possess the same essence and result as the Buddha, these three 'suchnesses' (three suchnesses: such entity, such effect, such retribution)? The sutra says: 'The mind of all sentient beings is the thirty-two marks and eighty minor characteristics of a Buddha. This mind is the Buddha, this mind makes the Buddha.' It also says: 'The mind, the Buddha, and sentient beings are three without difference.' These all prove that sentient beings possess the ten 'suchnesses' of the Dharma Realm of the Buddha from beginning to end (ten suchnesses: such appearance, such nature, such entity, such power, such action, such cause, such condition, such effect, such retribution, such ultimate beginning and end). The clear words can prove this point. The sutra uses the hidden treasure of a poor woman, the jewel on the forehead of a strong man, the treasure in the inner garment, and the crystal in the water as metaphors to illustrate this principle. That is to say, the Human Dharma Realm possesses the ten 'suchnesses' of the Buddha Dharma Realm, and this principle is already very clear. The Human Dharma Realm has the ten 'suchnesses' of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), Bodhisattvas, the Six Realms (deva realm, human realm, asura realm, animal realm, hungry ghost realm, hell realm), and the Eight Realms (Four Saints and Six Ordinary Beings), which can be understood intuitively and need not be elaborated. Therefore, the sutra says: 'In the body of sentient beings, there are poisonous weeds, and there is also the subtle medicine king.' The ten 'suchnesses' of the Six Realms Dharma Realm are the poisonous weeds in the body; the ten 'suchnesses' of the Four Saints Dharma Realm are the medicine king. Question: The Four Saints of Buddhas, Bodhisattvas, and the Two Vehicles are Nirvana; the ten 'suchnesses' of the Six Realms are birth and death. Birth and death, ascent and descent, are eternally different. How can they be in the same mind? Answer: For example, those who understand use water to represent the Four Saints, and ice to represent the Six Realms. Ice and water are of the same essence. Why does it hinder the fact that the essence of birth and death and Nirvana are the same? It is only because emptiness and existence do not hinder each other, and the two rivers (metaphor for afflictions and wisdom) do not interfere with each other, so they are in one mind, so it is called an inconceivable realm. Question: Since it is said that sentient beings possess the ten 'suchnesses' of the Buddha Dharma Realm and the knowledge and vision of the Buddha, why can't sentient beings see it? Why can't it prevent sentient beings from falling into hell? Answer: In the Nirvana Sutra, Kāśyapa (one of the ten great disciples of the Buddha) and other Bodhisattvas repeatedly discussed this matter with the Buddha, discussing whether Buddha-nature exists or not, whether it can be seen or not. The Buddha used the sound of the Konghou (a plucked musical instrument) as a metaphor. Why? Bodhisattvas have good methods to cultivate, so they can see Buddha-nature, so it is said to exist, and they can prevent falling into hell. Just like those who are good at playing the Konghou can make sounds. But ordinary people do not have good methods to cultivate, so they cannot see Buddha-nature, so they fall into hell. Although they cannot see Buddha-nature, it cannot be said that there is no Buddha-nature. Just like a foolish king who breaks the strings of a zither but cannot find the sound, it cannot be said that the Konghou has no sound.

言箜篌無聲。今眾生有佛法界十如。有之與無其相如是。是則聞有不可即責其形質。聞無不可即謂如兔角。故經云。佛性非有非無。非有破虛空非無破兔角。眾生佛性既爾。餘九如亦然。斯則亦得是有亦得是無。亦有亦無非有非無。若取相生著四句皆是邪見。經云。般若波羅蜜四邊不可取。邪見火燒故。若無相潛流。聞佛四說時能悟理。四句皆是門也。故云。般若四門入清涼池。薩遮尼乾子受記經云。一切眾生煩惱身。即是如來藏。當知一切煩惱藏有如來法身。湛然滿足。如麻中油。如木中火。如地中水。如乳中酪。如藏中寶。是故眾生。即如來藏。此並是經明文也。問生死眾生有佛法界十如。經論明證理應可信。但佛是出生死人。何得復有六道法界十如耶。答斯義微隱實難可取信。經云。五眼具足成菩提。又佛問須菩提。佛有肉眼不乃至問有佛眼不。答云有。然既有凡夫之肉眼。豈無凡夫之六根。是即肉眼天眼及六根。即是六道法界。慧眼即二乘法界。法眼即菩薩法界。佛眼即佛界。斯則佛既具五眼。則有十法界百如明矣。問眾生六根法界十如。皆悉無常。佛既有者亦應無常耶。答經云。所謂彼眼根。于諸如來常具足無減修。了了分明見。乃至彼意根。于諸如來常具足無減修。了了分明知。經云彼者。彼指眾生。是

【現代漢語翻譯】現代漢語譯本言說箜篌沒有聲音。現在眾生具有佛法界的十如（十種如實的狀態）。存在與不存在，它們的相狀就是如此。因此，聽到『有』，不可立即追究它的具體形態；聽到『無』，也不可立即認為是像兔角一樣虛無。所以經書上說：『佛性非有非無，說有則破除虛空，說無則破除兔角。』眾生的佛性既然如此，其餘九如也是一樣。這樣說來，也可以說是『有』，也可以說是『無』，也可以說『亦有亦無』，也可以說『非有非無』。如果執著于表象而產生四句分別，都是邪見。經書上說：『般若波羅蜜的四邊都不可執取，因為邪見之火會焚燒一切。』如果沒有執著于表象的潛流，在聽聞佛的四種說法時能夠領悟真理，那麼四句都是入道的門徑。所以說：『般若的四門進入清涼的池塘。』《薩遮尼乾子受記經》上說：『一切眾生的煩惱身，就是如來藏（佛性的蘊藏）。』應當知道一切煩惱藏中具有如來的法身，清凈圓滿，就像麻中有油，木中有火，地中有水，乳中有酪，藏中有寶一樣。因此，眾生就是如來藏。這些都是經書上的明確文字。問：生死流轉的眾生具有佛法界的十如，經書和論典都明確證明，這個道理應該可以相信。但是佛是已經脫離生死的人，為什麼還會有六道法界的十如呢？答：這個道理非常微妙隱晦，確實難以讓人相信。經書上說：『五眼（肉眼、天眼、慧眼、法眼、佛眼）具足才能成就菩提（覺悟）。』而且佛曾經問須菩提：『佛有肉眼嗎？』乃至問『有佛眼嗎？』須菩提回答說『有』。既然有凡夫的肉眼，難道沒有凡夫的六根（眼、耳、鼻、舌、身、意）嗎？這肉眼、天眼以及六根，就是六道法界；慧眼就是二乘（聲聞、緣覺）法界；法眼就是菩薩法界；佛眼就是佛界。這樣說來，佛既然具有五眼，那麼具有十法界百如（十法界各自具有十如）就很明顯了。問：眾生六根法界的十如，都是無常變化的。佛如果也有這些，也應該是無常的嗎？答：經書上說：『所謂的眼根，在諸如來那裡常常具足，沒有減少和缺失，清清楚楚地看見；乃至意根，在諸如來那裡常常具足，沒有減少和缺失，清清楚楚地知道。』經書上說的『彼』，指的是眾生，是...

【English Translation】 English version To say that the konghou (a type of Chinese harp) is without sound. Now sentient beings possess the Ten Suchnesses (Shi Ru, 十如, ten aspects of reality) of the Buddha-dharma realm. Existence and non-existence, their characteristics are thus. Therefore, upon hearing 'existence,' one should not immediately demand its physical form; upon hearing 'non-existence,' one should not immediately consider it like a rabbit's horn (something that doesn't exist). Hence, the sutra says: 'Buddha-nature is neither existent nor non-existent; saying it exists negates emptiness, saying it doesn't exist negates the rabbit's horn.' Since the Buddha-nature of sentient beings is thus, the remaining nine Suchnesses are also the same. Thus, it can also be said to be 'existent,' it can also be said to be 'non-existent,' it can also be said to be 'both existent and non-existent,' it can also be said to be 'neither existent nor non-existent.' If one clings to appearances and generates the fourfold negation (四句, sì jù, four possibilities: affirmation, negation, both, neither), all are wrong views. The sutra says: 'The four sides of Prajna Paramita (般若波羅蜜, bō rě bō luó mì, perfection of wisdom) cannot be grasped, because the fire of wrong views burns everything.' If there is a subtle undercurrent of non-attachment to appearances, and one can awaken to the truth upon hearing the Buddha's fourfold teachings, then all four negations are gateways. Therefore, it is said: 'The four gates of Prajna enter the cool pond.' The Satyaka Nigantha Sutra says: 'The afflicted body of all sentient beings is the Tathagatagarbha (如來藏, rú lái zàng, Buddha-womb, the potential for Buddhahood).' One should know that within all afflictions lies the Dharmakaya (法身, fǎ shēn, Dharma body) of the Tathagata (如來, rú lái, Thus Come One), serene and complete, like oil in sesame seeds, fire in wood, water in the earth, butter in milk, treasure in a vault. Therefore, sentient beings are the Tathagatagarbha. These are all clear statements in the sutras. Question: Sentient beings in samsara (生死, shēng sǐ, cycle of birth and death) possess the Ten Suchnesses of the Buddha-dharma realm. The sutras and treatises clearly prove this, so the principle should be believable. But the Buddha is one who has transcended samsara, so why would the Buddha still have the Ten Suchnesses of the six realms (六道, liù dào, realms of existence)? Answer: This meaning is very subtle and hidden, truly difficult to believe. The sutra says: 'Complete possession of the five eyes (五眼, wǔ yǎn, five types of vision: physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye) achieves Bodhi (菩提, pú tí, enlightenment).' Furthermore, the Buddha asked Subhuti (須菩提, xū pú tí, one of the principal disciples of the Buddha): 'Does the Buddha have a physical eye?' and even asked 'Does the Buddha have a Buddha eye?' Subhuti answered 'Yes.' Since there is the physical eye of ordinary beings, how could there not be the six senses (六根, liù gēn, six sense organs: eye, ear, nose, tongue, body, mind) of ordinary beings? These physical eye, divine eye, and the six senses are the six realms of existence; the wisdom eye is the realm of the two vehicles (二乘, èr shèng, Shravakas and Pratyekabuddhas); the Dharma eye is the realm of the Bodhisattvas (菩薩, pú sà, enlightened beings); the Buddha eye is the Buddha realm. Thus, since the Buddha possesses the five eyes, it is clear that the Buddha possesses the ten realms and the hundred Suchnesses (十法界百如, shí fǎ jiè bǎi rú, ten realms each with ten suchnesses). Question: The Ten Suchnesses of the six senses realms of sentient beings are all impermanent. If the Buddha also has these, should they also be impermanent? Answer: The sutra says: 'The so-called eye-sense, in all the Tathagatas, is always complete, without decrease or deficiency, seeing clearly and distinctly; and even the mind-sense, in all the Tathagatas, is always complete, without decrease or deficiency, knowing clearly and distinctly.' The 'that' mentioned in the sutra refers to sentient beings, is...

則眾生六根于諸如來是常。況佛有肉眼等諸根而不是常耶。經云。凡人所知者。名為世諦。如來所知者。名為真諦。斯則雖同照一境。境隨於照有真俗之殊。雖同有六根而有常無常之異也。問何以然。答中論云。因緣所生法我說即是空。亦名為假名亦名中道義。六道十如即是因緣生法。二乘十如即是空。菩薩十如即是假。佛十如即是中。是則十界百如。只是三觀。佛有空假而常中。不為二邊所染。所以佛有十界皆常。而眾生雖有三觀。不得空中二觀用故。為六塵所染。而復無常雖不得用。不可言無空中二觀也。貧女不知伏藏。不可言無財。如癡王不善取聲。不可言無響也。二諭況之。可以意知。無勞疑也。如是圓信成就名初隨喜品人。所以法華格量。此人功德不可思議。諸佛窮劫嘆其功德不能令盡。況凡夫耶。事如經說。以常不輕作此圓信故。敬一切眾生皆作佛想。所以六道眾生皆有佛法界體力性相等妙法。豈可輕耶。以其圓信故。得六根清凈。龍女以圓而修。速成三菩提。故經云。我本立誓願。欲令一切眾皆令入佛道。我願已滿足。一期事辦。所以二萬燈明佛說法華竟。即入涅槃。良有以也。問一心只是一法。何得有十界百如耶。答若具論者。有百界千如。恐聞者疑謗故。且略說耳。若信十界百如則不疑百界千如也

【現代漢語翻譯】現代漢語譯本那麼眾生的六根對於諸如來來說是常的。更何況佛有肉眼等諸根，難道不是常的嗎？經中說：『凡人所知曉的，名為世諦（相對於真諦的世俗諦理）。如來所知曉的，名為真諦（究竟真實的道理）。』這樣看來，雖然同樣照見一個境界，境界隨著照見的主體而有真俗的差別。雖然同樣有六根，卻有常與無常的差異。問：為什麼會這樣呢？答：《中論》說：『因緣所生的法，我說就是空，也叫做假名，也叫做中道義。』六道十如（十如是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）就是因緣所生的法。二乘（聲聞乘和緣覺乘）十如是空。菩薩十如是假。佛十如是中。這樣看來，十界百如，只是三種觀法（空觀、假觀、中觀）。佛有空、假而常住于中道，不被二邊（空和有）所染污。所以佛的十界都是常的。而眾生雖然有三種觀法，卻因為不能運用空觀和假觀，被六塵（色、聲、香、味、觸、法）所染污，所以是無常的。雖然不能運用，卻不能說沒有空觀和假觀。如同貧女不知道有伏藏（埋藏的寶藏），不能說她沒有財富。如同愚癡的國王不善於獲取聲音，不能說沒有聲響。這兩個比喻可以意會，不必懷疑。像這樣圓滿信解成就，名為初隨喜品的人。所以《法華經》衡量，此人的功德不可思議。諸佛窮盡劫數讚歎他的功德也不能說完，更何況凡夫呢？事情如經中所說，因為常不輕菩薩作此圓滿信解，尊敬一切眾生，都作佛想。所以六道眾生都有佛法界的體、力、性、相等妙法，怎麼可以輕視呢？因為他的圓滿信解，得到六根清凈。龍女因為圓頓而修，迅速成就三菩提（正等正覺）。所以經中說：『我本立下誓願，要讓一切眾生都進入佛道。我的願望已經滿足，一生的事情已經辦完。』所以二萬燈明佛說法華經完畢，就入涅槃。確實是有原因的。問：一心只是一法，怎麼會有十界百如呢？答：如果詳細論述，有百界千如。恐怕聽的人會疑惑誹謗，所以且略說而已。如果相信十界百如，就不會懷疑百界千如了。

【English Translation】 English version Then, are the six sense organs of sentient beings constant in relation to all Tathagatas (如來, one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come')? Moreover, if the Buddha has physical eyes and other sense organs, are they not constant? The sutra says: 'What ordinary people know is called conventional truth (世諦, relative truth). What the Tathagata knows is called ultimate truth (真諦, absolute truth).' Thus, although they both illuminate the same object, the object differs in terms of truth and falsehood depending on the illuminator. Although they both have six sense organs, they differ in terms of constancy and impermanence. Question: Why is this so? Answer: The Madhyamaka-karika (中論, Treatise on the Middle Way) says: 'The dharmas (法, phenomena) that arise from conditions, I say are empty (空, emptiness). They are also called provisional names (假名, temporary designation), and they are also called the meaning of the Middle Way (中道義, the doctrine of the Middle Way).' The Ten Suchnesses (十如是, the ten aspects of reality: appearance, nature, entity, power, action, cause, condition, effect, result, and ultimate equality) of the Six Realms (六道, the six realms of existence) are dharmas that arise from conditions. The Ten Suchnesses of the Two Vehicles (二乘, Shravakas and Pratyekabuddhas) are emptiness. The Ten Suchnesses of the Bodhisattvas (菩薩, enlightened beings) are provisional. The Ten Suchnesses of the Buddha (佛, enlightened one) are the Middle Way. Thus, the Hundred Suchnesses of the Ten Realms (十界百如, the manifestation of each of the ten realms through the ten suchnesses) are simply the Three Contemplations (三觀, contemplation of emptiness, provisional existence, and the Middle Way). The Buddha possesses emptiness and provisional existence, and constantly abides in the Middle Way, unpolluted by the two extremes (of existence and non-existence). Therefore, all Ten Realms of the Buddha are constant. Although sentient beings have the Three Contemplations, they are unable to use the contemplations of emptiness and provisional existence, and are therefore polluted by the Six Dusts (六塵, the six sense objects: form, sound, smell, taste, touch, and dharma), and are thus impermanent. Although they are unable to use them, it cannot be said that they do not have the contemplations of emptiness and provisional existence. Like a poor woman who does not know about a hidden treasure (伏藏, buried treasure), it cannot be said that she has no wealth. Like a foolish king who is not good at perceiving sounds, it cannot be said that there is no sound. These two analogies can be understood intuitively, without the need for doubt. Such perfect faith and understanding is called a person of the Initial Joy Chapter (初隨喜品, the first of the five stages of practice in the Lotus Sutra). Therefore, according to the standards of the Lotus Sutra (法華經, the Lotus Sutra), the merits of this person are inconceivable. Even if all the Buddhas were to praise his merits for endless kalpas (劫, eons), they could not exhaust them, let alone ordinary people. As the sutra says, because Sadāparibhūta Bodhisattva (常不輕, the Bodhisattva Never Disparaging) cultivated this perfect faith, he respected all sentient beings, thinking of them all as Buddhas. Therefore, all sentient beings in the Six Realms possess the wonderful dharmas of the Buddha-realm, such as entity, power, nature, and characteristics. How can they be disparaged? Because of his perfect faith, he attained purity of the six sense organs. The Dragon Girl (龍女, the daughter of the Dragon King) cultivated with perfect and immediate understanding, and quickly attained samyak-sambodhi (三菩提, complete enlightenment). Therefore, the sutra says: 'I originally made a vow to lead all sentient beings to enter the Buddha-path. My vow has been fulfilled, and the task of this lifetime is completed.' Therefore, after the twenty thousand Dipankara Buddhas (燈明佛, Dipankara Buddha) finished preaching the Lotus Sutra, they entered Nirvana (涅槃, liberation). There is indeed a reason for this. Question: The one mind is only one dharma, how can there be the Hundred Suchnesses of the Ten Realms? Answer: If we were to discuss it in detail, there would be the Thousand Suchnesses of the Hundred Realms. Fearing that listeners would doubt and slander, I will only speak briefly. If you believe in the Hundred Suchnesses of the Ten Realms, you will not doubt the Thousand Suchnesses of the Hundred Realms.

。何者。如人界有地獄畜生餓鬼修羅天聲聞支佛菩薩佛十界百如。在於人心而一界既有十界。如地獄復有畜生等十如。是更互相有故。十界有百界千如也。並在乎一心而不相礙故。名不可思議境也。譬如一念之心。而有八萬四千煩惱心。有百界千如。何足可疑。又如一鏡而現萬像。無情尚爾。何況心靈智識耶。又如安樂行品明一念眠心夢。初發心行菩薩道。次成佛轉法輪入涅槃。百千萬億阿僧祇事。而在一念夢心耳。以諭況之。可以意得。但勤研修勿致疑而自妨道。若眾生心無百界千如者。佛何得記。眾生應墮六道。應得四聖者也。然以眾生心空而常假故。有百界千如故。為佛三明十力之所照也。假而常空。如來雖照百界千如寂。而無相空假而常中故。如來雖復寂照。無空假二相。雖無二相不失雙照俱游。是則境智相稱感應相關也。斯則雖言心是百界千如。何可定存有之與非有非無者乎。故云。心是不可思議境一法者也。二明發四弘誓之心者。觀一念自生心具十界百如。而六道界即是生死苦集二諦。四聖界即是涅槃道滅二諦。然既十界在乎一念。是則四諦亦在乎一心。而十界名殊而體同是一。是則四諦名異而理同。何以知然。迷則苦集。悟則道滅。迷悟起於行者之心。而道滅苦集未嘗有二。故云一體。一體即實諦也。

【現代漢語翻譯】現代漢語譯本什麼是『百界千如』呢？比如在人界中，有地獄、畜生、餓鬼、修羅（非天）、天、聲聞（阿羅漢）、緣覺（辟支佛）、菩薩、佛這十界，總共有一百種如是相。存在於人心之中，每一界又包含十界，比如地獄界又包含畜生等十種如是相。這是互相包含的，所以十界有一百界、一千種如是相。這些都存在於一心之中，互不干擾，所以稱為不可思議境。比如一念之間，就有八萬四千種煩惱心，有一百界、一千種如是相，這有什麼可懷疑的呢？又如同一面鏡子可以顯現萬象，無情之物尚且如此，何況有心靈和智慧的生命呢？又如《安樂行品》中說明一念睡眠中的夢境，最初發心修行菩薩道，然後成佛，轉法輪，入涅槃，百千萬億阿僧祇（無數）的事情，都包含在一念夢心中。用這些來比喻，就可以領會其中的意思。只要勤奮修行，不要產生懷疑而妨礙自己的修行道路。如果眾生的心沒有百界千如，佛又怎麼能授記呢？眾生又怎麼會墮入六道，又怎麼能證得四聖果位呢？然而因為眾生的心是空性的，但又恒常是假有的，所以才有百界千如，才能被佛的三明（宿命明、天眼明、漏盡明）和十力（如來十種智慧力）所照見。假有而恒常是空性的，如來雖然照見百界千如的寂靜，但卻沒有相，是空假而恒常是中道的，如來雖然寂靜地照見，卻沒有空和假這兩種相。雖然沒有兩種相，但也不會失去同時照見空和假，並且同時運用它們。這就是境和智相互適應，感應相互關聯。因此，雖然說心是百界千如，又怎麼能斷定它是存在、非存在、或者非有非無的呢？所以說，心是不可思議境，是唯一的法。二、闡明發起四弘誓願之心。觀察一念自生之心，具足十界百如，而六道界即是生死苦集二諦。四聖界即是涅槃道滅二諦。既然十界存在於一念之中，那麼四諦也存在於一心之中。十界名稱不同，但本體是相同的。四諦名稱不同，但道理是相同的。為什麼這麼說呢？迷惑就是苦和集，覺悟就是道和滅。迷惑和覺悟都源於修行者的心，而道滅和苦集從來沒有二致，所以說是一體的。一體就是實諦。

【English Translation】 English version What are the 'Hundred Realms and Thousand Suchnesses'? For example, in the realm of humans, there are the ten realms of hell, animals, hungry ghosts, asuras (non-gods), gods, sravakas (arhats), pratyekabuddhas (self-enlightened ones), bodhisattvas, and Buddhas, totaling one hundred suchnesses. Existing within the human mind, each realm contains ten realms, such as the hell realm containing the ten suchnesses of animals, etc. These are mutually inclusive, so the ten realms have a hundred realms and a thousand suchnesses. These all exist within one mind, without interfering with each other, so it is called an inconceivable realm. For example, in a single thought, there are eighty-four thousand afflictive thoughts, with a hundred realms and a thousand suchnesses. What is there to doubt? Furthermore, just as a mirror can reflect myriad images, even inanimate objects are like this, how much more so are sentient beings with minds and wisdom? Also, as the 'Chapter on Peaceful Practices' explains, a dream in a single moment of sleep encompasses the initial aspiration to practice the bodhisattva path, then becoming a Buddha, turning the Dharma wheel, and entering nirvana, hundreds of thousands of millions of asamkhyas (countless) of events, all contained within a single dream thought. Using these as analogies, one can grasp the meaning. Just diligently cultivate, do not generate doubts and hinder your own path of practice. If sentient beings' minds did not have a hundred realms and a thousand suchnesses, how could the Buddha make predictions? How could sentient beings fall into the six paths and attain the four noble fruits? However, because sentient beings' minds are empty but constantly provisionally existent, therefore there are a hundred realms and a thousand suchnesses, which can be illuminated by the Buddha's three insights (past lives, divine eye, and extinction of outflows) and ten powers (the ten wisdom powers of the Tathagata). Provisionally existent but constantly empty, the Tathagata, although illuminating the stillness of the hundred realms and thousand suchnesses, has no form, being empty and provisional and constantly the middle way. The Tathagata, although illuminating in stillness, has neither emptiness nor provisionality. Although there are not two forms, one does not lose the simultaneous illumination and simultaneous application of both emptiness and provisionality. This is the correspondence of realm and wisdom, the mutual connection of response and feeling. Therefore, although it is said that the mind is a hundred realms and a thousand suchnesses, how can one definitively determine whether it exists, does not exist, or is neither existent nor non-existent? Therefore, it is said that the mind is an inconceivable realm, the one Dharma. Second, elucidating the mind of generating the four great vows. Observing the mind that arises from a single thought, complete with the ten realms and hundred suchnesses, the six realms are the two truths of suffering and accumulation of suffering in samsara. The four noble realms are the two truths of the path to nirvana and the cessation of suffering. Since the ten realms exist within a single thought, the four truths also exist within one mind. The names of the ten realms are different, but their essence is the same. The names of the four truths are different, but their principles are the same. Why is this so? Delusion is suffering and accumulation, enlightenment is the path and cessation. Delusion and enlightenment arise from the practitioner's mind, but the path and cessation and suffering and accumulation have never been different, so they are said to be one. One is the ultimate truth.

故經云。唯一實諦方便說二。是則一實四諦。如來寶藏在一念心中。我昔不知今始覺悟。而眾生迷惑不曉所以。於此四諦而起四弘慈悲之心。經云。弟子眾塵勞。即以心數為弟子。心有六道法界。即是八萬四千塵勞成假名眾生弟子。是名苦諦。即起誓心。眾生無邊誓願度。一弘也。八萬四千塵勞實法名為集諦。即起誓心。煩惱無數誓願斷。二弘也。心有四聖法界。即有八萬四千法藏諸波羅蜜。而起誓心。法門無盡誓願知。三弘也。攬此法門名諸佛。即起誓心。無上佛道誓願成。四弘也。然十界百如在乎一心。經云。緣于如來名曰無緣。今觀心九界。即佛界是緣于如來。即是同體無緣四弘慈也。問云。何是思議慈耶。答見四趣苦。悲拔慈與人天之樂。名眾生緣慈。見六道生死苦。悲拔慈與即空涅槃之法樂。名法緣慈。見二乘無知苦。悲拔慈與出假法喜多聞分別樂。亦是眾生緣慈。見二邊分別苦。悲拔慈與如來中道法身之樂。名曰無緣是則次第拔苦與樂。雖緣如來非同體無緣故是思議慈耳。今觀九界。即是佛界。更何苦集異樂。而言拔苦與樂。故是同體。觀心九界。即是如來。名曰無緣慈。而緣如來界不失九界枯榮雙照。即大涅槃珍寶。大聚經云。是慈即是大法聚。是慈即是大涅槃故。慈亦不可思議也。三明修止觀者。然

【現代漢語翻譯】現代漢語譯本所以經中說，唯一的真實道理，爲了方便而說成二諦。這就是一實四諦。如來寶藏就在一念心中。我過去不知道，現在才開始覺悟。而眾生迷惑不明白這個道理，因此對於四諦生起四弘誓願的慈悲之心。經中說，『弟子眾塵勞』，就是用心念的數量作為弟子。心中有六道法界，就是八萬四千種塵勞，形成虛假的眾生弟子，這叫做苦諦。因此生起誓願之心：眾生無邊誓願度，這是第一弘誓願。八萬四千種塵勞的真實法，叫做集諦。因此生起誓願之心：煩惱無數誓願斷，這是第二弘誓願。心中有四聖法界，就是有八萬四千法藏諸波羅蜜（到達彼岸的方法），因此生起誓願之心：法門無盡誓願知，這是第三弘誓願。掌握這些法門就稱為諸佛，因此生起誓願之心：無上佛道誓願成，這是第四弘誓願。然而十法界百如（十法界的體性、相狀、能力、作用、原因、條件、結果、報應、本末究竟等十種如是）就在一心之中。經中說，『緣于如來名叫無緣』。現在觀察心念中的九界，佛界是緣于如來，就是同體無緣的四弘慈悲。問：什麼是思議慈呢？答：見到四惡趣的痛苦，以悲心拔除，給予人天之樂，這叫做眾生緣慈。見到六道生死的痛苦，以悲心拔除，給予即空涅槃的法樂，這叫做法緣慈。見到二乘（聲聞和緣覺）的無知之苦，以悲心拔除，給予出假法喜多聞分別之樂，這也是眾生緣慈。見到二邊（有和無）的分別之苦，以悲心拔除，給予如來中道法身之樂，這叫做無緣慈。這是次第拔苦與樂，雖然緣于如來，但並非同體無緣，所以是思議慈。現在觀察九界，就是佛界，哪裡還有苦集和不同的快樂，需要拔苦與樂呢？所以是同體。觀察心念中的九界，就是如來，名叫無緣慈，而緣于如來界，不失去九界的枯榮雙照，就是大涅槃的珍寶。《大聚經》說，『這慈悲就是大法聚，這慈悲就是大涅槃』，所以慈悲也是不可思議的。第三，修習止觀的人，應該...

【English Translation】 English version Therefore, the sutra says: 'The one true reality is expediently explained as two.' This is the one reality of the Four Noble Truths. The Tathāgata-garbha (Tathāgata's womb/Buddha-nature) is within a single thought. I did not know this in the past, but now I begin to awaken. However, sentient beings are deluded and do not understand this principle, and therefore, they generate the four great vows of compassion towards these Four Noble Truths. The sutra says, 'The disciples are burdened by defilements,' which means using the number of thoughts as disciples. The mind contains the six realms of existence, which are the eighty-four thousand defilements, forming the false name of sentient being disciples. This is called the Truth of Suffering (duhkha-satya). Therefore, the vow arises: 'Sentient beings are boundless, I vow to save them all,' which is the first great vow. The real dharma of the eighty-four thousand defilements is called the Truth of Accumulation (samudaya-satya). Therefore, the vow arises: 'Afflictions are countless, I vow to end them all,' which is the second great vow. The mind contains the four noble realms, which are the eighty-four thousand dharma treasures of the various pāramitās (perfections), and therefore, the vow arises: 'Dharma gates are endless, I vow to know them all,' which is the third great vow. Grasping these dharma gates is called the Buddhas, and therefore, the vow arises: 'The unsurpassed Buddha Way, I vow to achieve it,' which is the fourth great vow. However, the ten realms and the hundred suchnesses (the ten aspects of reality in each of the ten realms) are within a single mind. The sutra says, 'Relating to the Tathāgata is called non-relational.' Now, observing the nine realms in the mind, the Buddha realm is related to the Tathāgata, which is the four great vows of compassion of the same essence and non-relational. Question: What is conceptual compassion? Answer: Seeing the suffering of the four lower realms, compassionately removing it and giving the joy of humans and gods, this is called sentient being-related compassion. Seeing the suffering of birth and death in the six realms, compassionately removing it and giving the dharma joy of emptiness and nirvāṇa, this is called dharma-related compassion. Seeing the suffering of ignorance of the two vehicles (śrāvakas and pratyekabuddhas), compassionately removing it and giving the joy of leaving the false, the joy of hearing much, and the joy of discrimination, this is also sentient being-related compassion. Seeing the suffering of discrimination between the two extremes (existence and non-existence), compassionately removing it and giving the joy of the Tathāgata's Middle Way dharmakāya (dharma body), this is called non-relational compassion. This is the gradual removal of suffering and giving of joy. Although it is related to the Tathāgata, it is not of the same essence and non-relational, so it is conceptual compassion. Now, observing the nine realms, which is the Buddha realm, where is there still suffering, accumulation, and different joys that need to be removed and given? Therefore, it is of the same essence. Observing the nine realms in the mind, which is the Tathāgata, is called non-relational compassion, and relating to the Tathāgata realm does not lose the dual illumination of the flourishing and withering of the nine realms, which is the treasure of great nirvāṇa. The Mahāsamnipāta Sūtra says, 'This compassion is the great dharma gathering, this compassion is the great nirvāṇa,' so compassion is also inconceivable. Third, those who cultivate cessation and contemplation should...

一心有十界。十界即三觀。已如前說。是則心性之理寂而常照。照而常寂。而眾生迷寂故而起妄亂。自破寂定迷照故。而起闇惑。自破慧眼之明。破慧眼故。不能照了本源。顛倒造罪妄勞每害。破寂定故。惑亂理珠。心水不清琉璃不現。欲令還源本寂令修止也。使歸本照令修觀也。又本源不寂不照者。散不可止闇不可破。雖修止觀散闇。終無滅理。亦無得聖之佛。以其散闇虛而不實。所以可破可滅者耳。問何能知本寂。答身為本又問。身孰為本。凈名云。欲貪為本。又問欲貪孰為本。答虛妄分別為本。又問。虛妄誰為本。答顛倒為本。又云。顛倒誰為本。答無住為本。又問無住誰為本。答無住則無本。從無住本立一切法無住。豈非本寂而妄起一切法耶。又既悟心是如來藏。具足一切佛法。若不修止觀顯出者。無殊悟伏藏於宅而不施功。常患貧也。渴遇泉而不飲。饑遇食而不餐。飢渴終不息也。茍欲修心研習者。莫過定慧止觀二輪也。經云。毗婆舍那能破煩惱。何故復須奢摩他耶。佛言。先以定動。后以慧拔。釋論云。覺觀風動心禪定能滅之。是則定止散風觀照惑闇。心偏沈則用觀察起。心偏浮則用止息之。沉浮迭謝。宜用四悉檀。修止觀便宜治之(云云)。四明破法遍者。然上止觀研修而未入者。必由見著。茍執之心

【現代漢語翻譯】現代漢語譯本：一心包含十法界（Ten realms）。十法界即是三觀（Three kinds of contemplation）。這些之前已經說過了。這就是說，心性的道理是寂靜而常照的，照而常寂的。然而眾生因為迷惑于寂靜，所以生起虛妄的擾亂；因為自己破壞了寂靜的禪定，迷惑了照的作用，所以生起黑暗的迷惑；因為自己破壞了智慧之眼的明亮，因為破壞了智慧之眼，所以不能照見本源，顛倒造罪，虛妄地勞累，每每受到損害。因為破壞了寂靜的禪定，迷惑擾亂了如理之珠，心水不清澈，琉璃無法顯現。想要使它返回本源的寂靜，就要修習止（Śamatha，止息）。想要使它迴歸本源的照，就要修習觀（Vipassanā，觀照）。而且，本源如果不寂靜不照，那麼散亂就無法停止，黑暗就無法破除。即使修習止觀，散亂和黑暗最終也不會滅除，也不會有證得聖果的佛，因為散亂和黑暗是虛而不實的，所以可以被破除和滅除。問：如何才能知道本寂？答：身（Body）為本。又問：身以什麼為本？《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：欲貪（Desire and greed）為本。又問：欲貪以什麼為本？答：虛妄分別（False discrimination）為本。又問：虛妄以什麼為本？答：顛倒（Inversion）為本。又說：顛倒以什麼為本？答：無住（Non-abiding）為本。又問：無住以什麼為本？答：無住則沒有本。從無住的根本建立一切法，無住，難道不是本寂而虛妄生起一切法嗎？而且，既然領悟到心是如來藏（Tathāgatagarbha，如來藏），具足一切佛法，如果不修習止觀來顯現出來，就如同領悟到伏藏在宅子里而不去挖掘利用，常常受貧困之苦；如同口渴遇到泉水而不飲用，飢餓遇到食物而不吃，飢渴最終也不會停止。如果想要修心研習佛法，沒有什麼比定（Samādhi，禪定）慧（Prajñā，智慧）、止觀二輪更重要的了。經中說：毗婆舍那（Vipassanā，觀）能破除煩惱，為什麼還需要奢摩他（Śamatha，止）呢？佛說：先用定來使它動搖，然後用慧來拔除它。《釋論》（Śāstra）中說：覺觀（Initial and sustained application of thought）之風動搖心，禪定能夠滅除它。這就是說，定能止息散亂之風，觀能照破迷惑之黑暗。心如果偏於沉沒，就用觀來提起它；心如果偏於浮動，就用止來止息它。沉浮交替出現，應該用四悉檀（Four kinds of guidance）來修習止觀，方便地治理它（等等）。四明（Siming，地名，指四明知禮）破法遍，然而，如果修習止觀而未能入門，必定是因為見解上的執著。如果心懷執著。

【English Translation】 English version: One mind contains the Ten Realms (Ten realms). The Ten Realms are the Three Contemplations (Three kinds of contemplation). These have been discussed previously. This means that the principle of the mind-nature is quiescent and constantly illuminating, illuminating and constantly quiescent. However, sentient beings, being deluded by quiescence, give rise to false disturbances; because they themselves destroy the quiescence of Samādhi (Śamatha, cessation), and are deluded by the function of illumination, they give rise to dark bewilderment; because they themselves destroy the brightness of the eye of wisdom, because they destroy the eye of wisdom, they cannot illuminate the original source, perversely create sins, and vainly labor, often suffering harm. Because they destroy the quiescence of Samādhi, they bewilder and disturb the jewel of reason, the water of the mind is not clear, and the lapis lazuli cannot appear. If you want to make it return to the original source of quiescence, you must practice Śamatha (Śamatha, cessation). If you want to make it return to the original source of illumination, you must practice Vipassanā (Vipassanā, insight). Moreover, if the original source is not quiescent and does not illuminate, then scattering cannot be stopped, and darkness cannot be dispelled. Even if you practice Śamatha-Vipassanā, scattering and darkness will ultimately not be extinguished, and there will be no Buddha who attains the holy fruit, because scattering and darkness are empty and unreal, so they can be dispelled and extinguished. Question: How can one know the original quiescence? Answer: The body (Body) is the root. Question again: What is the root of the body? The Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra) says: Desire and greed (Desire and greed) are the root. Question again: What is the root of desire and greed? Answer: False discrimination (False discrimination) is the root. Question again: What is the root of false discrimination? Answer: Inversion (Inversion) is the root. It is also said: What is the root of inversion? Answer: Non-abiding (Non-abiding) is the root. Question again: What is the root of non-abiding? Answer: Non-abiding has no root. From the root of non-abiding, all dharmas are established. Non-abiding, isn't it the original quiescence that falsely gives rise to all dharmas? Moreover, since it is realized that the mind is the Tathāgatagarbha (Tathāgatagarbha, the womb of the Tathāgata), complete with all Buddha-dharmas, if you do not practice Śamatha-Vipassanā to reveal them, it is like realizing that there is a hidden treasure in the house but not digging it up and using it, and constantly suffering from poverty; like encountering a spring when thirsty but not drinking from it, encountering food when hungry but not eating it, hunger and thirst will ultimately not cease. If you want to cultivate the mind and study the Dharma, there is nothing more important than the two wheels of Samādhi (Samādhi, concentration) and Prajñā (Prajñā, wisdom), Śamatha and Vipassanā. The Sutra says: Vipassanā (Vipassanā, insight) can destroy afflictions, why is Śamatha (Śamatha, cessation) still needed? The Buddha said: First use Samādhi to shake it, then use wisdom to uproot it. The Śāstra (Śāstra) says: The wind of initial and sustained application of thought (Initial and sustained application of thought) shakes the mind, Samādhi can extinguish it. This means that Samādhi can stop the wind of scattering, and Vipassanā can illuminate the darkness of bewilderment. If the mind is biased towards sinking, then use Vipassanā to lift it up; if the mind is biased towards floating, then use Śamatha to stop it. Sinking and floating alternate, one should use the Four Kinds of Guidance (Four kinds of guidance) to practice Śamatha-Vipassanā, and conveniently manage it (etc.). Siming (Siming, place name, referring to Siming Zhili) widely refutes the Dharma, however, if one practices Śamatha-Vipassanā but fails to enter, it must be because of attachment to views. If one holds on to attachment in the mind.

事須破也。文為二。一豎次第破。二非橫非豎圓破。就初為三。一從假入空破。二從空出假破。三得中道破。就初又二。一破見假惑。二破思假惑。然夫破惑取理。必須依門而入。然門有種種非一。至如小乘五百羅漢。各說身因。即是五百門也。華嚴云無量空門汝猶未入。又如五千菩薩。各說入不二法門。即五千門也。經略出三十二菩薩耳。而最初法自在菩薩而說生滅。為不二法。本不生今則無滅。是為入不二法門者。即是初明無生門也。凈名最後默然。入不二法門。還是無生門也。欲表四十二字門。初阿后茶皆是不生。今論亦初辨四不可說。即初不生門。最後偈云。云何無文字。一切言語斷寂然無言說。即同凈名無言入不二。法門也。今約無生門破法遍。同法自在菩薩。體法無生觀門也。今且會通四不可說者。法本不生者。即是不生心中六道。生生即有門也。今則無滅者。即是無滅心中二乘。生不生之滅。即空門也。是為入不二法門者。即是入心中佛界不生不生不二法門。即非空非有門也。雖入不二法門。而復能雙照。即是心中菩薩界不生生。亦空亦有門也。今觀心六道。即四聖界者。豈非一門即三門。生生一句。即三句耶。觀心二乘界。即八界者。豈非空門。即三門生不生一句。即三句耶。觀心菩薩界。即九界者

{ "translations": [ "事須破斥。分為兩種：一是按次第豎向破斥，二是非橫非豎的圓融破斥。先說第一種，又分為三：一是從假入空破斥，二是從空出假破斥，三是證得中道破斥。先說第一種，又分為二：一是破斥見假惑，二是破斥思假惑。然而，破除迷惑，證取真理，必須依循法門而入。法門有種種，並非只有一種。例如小乘的五百羅漢，各自闡述身因，就是五百種法門。正如《華嚴經》所說：『無量空門汝猶未入。』又如五千菩薩，各自闡述入不二法門，就是五千種法門。《維摩詰經》略述了三十二位菩薩，而最初的法自在菩薩闡述生滅為不二法，原本不生，現在則無滅，這就是入不二法門。也就是最初闡明無生門。維摩詰最後默然，入不二法門，還是無生門。想要表述四十二字門，最初的『阿』和最後的『茶』都是不生。現在論述也首先辨明四不可說，就是最初的不生門。最後的偈頌說：『云何無文字，一切言語斷，寂然無言說。』就如同維摩詰不言而入不二法門。現在依據無生門破斥法遍，如同法自在菩薩，體悟法本無生的觀門。現在且會通四不可說，法本不生，就是不生心中六道，生生即是有門。現在則無滅，就是無滅心中二乘，生不生之滅，即是空門。這就是入不二法門，就是入心中佛界不生不生不二法門，即是非空非有門。雖然入不二法門，卻又能雙重照見，就是心中菩薩界不生生，亦空亦有門。現在觀心六道，即四聖界，豈不是一門即三門，生生一句，即三句嗎？觀心二乘界，即八界，豈不是空門，即三門，生不生一句，即三句嗎？觀心菩薩界，即九界" ], "english_translations": [ 'It is necessary to refute. There are two types: one is vertical sequential refutation, and the other is non-horizontal, non-vertical, circular refutation. Considering the first type, it is further divided into three: first, refutation by entering emptiness from the provisional; second, refutation by emerging from emptiness into the provisional; and third, refutation by attaining the Middle Way. Considering the first of these, it is further divided into two: first, refuting the provisional delusions of views; and second, refuting the provisional delusions of thought. However, to eliminate delusions and attain truth, one must enter through a Dharma gate. There are various Dharma gates, not just one. For example, the five hundred Arhats of the Hinayana each explain the cause of the body, which are five hundred Dharma gates. As the Avatamsaka Sutra says, \'You have not yet entered the immeasurable gates of emptiness.\' Also, the five thousand Bodhisattvas each explain entering the non-dual Dharma gate, which are five thousand Dharma gates. The Vimalakirti Sutra briefly mentions thirty-two Bodhisattvas, and the first, Dharma-Free Bodhisattva, explains that birth and death are non-dual, originally unborn, now without extinction, which is entering the non-dual Dharma gate. That is, it initially clarifies the gate of non-birth. Vimalakirti\'s final silence is entering the non-dual Dharma gate, which is still the gate of non-birth. To represent the forty-two letter gates, the first \'A\' and the last \'Tra\' are both unborn. The current discourse also first distinguishes the four unspeakables, which is the initial gate of non-birth. The final verse says, \'How can there be no words? All language is cut off, silent and without speech.\' This is like Vimalakirti entering the non-dual Dharma gate without words. Now, based on the gate of non-birth, the Dharma is refuted universally, like Dharma-Free Bodhisattva, realizing the gate of contemplation of the Dharma\'s original non-birth. Now, let us reconcile the four unspeakables: the Dharma is originally unborn, which means not giving rise to the six realms in the mind; birth after birth is the gate of existence. Now there is no extinction, which means no extinction of the two vehicles in the mind; the extinction of non-birth is the gate of emptiness. This is entering the non-dual Dharma gate, which is entering the Buddha realm in the mind, the non-birth, non-non-birth, non-dual Dharma gate, which is the gate of neither emptiness nor existence. Although entering the non-dual Dharma gate, one can still illuminate both, which is the Bodhisattva realm in the mind, non-birth, birth, the gate of both emptiness and existence. Now, contemplating the six realms in the mind, which are the four noble realms, is it not one gate that is three gates, one phrase of birth after birth that is three phrases? Contemplating the two vehicle realms in the mind, which are the eight realms, is it not the gate of emptiness that is three gates, one phrase of non-birth that is three phrases? Contemplating the Bodhisattva realm in the mind, which are the nine realms" ] }

。豈非亦空亦有一門。即三門不生生一句。即三句耶。觀心佛界。即九界者。即是非空非有一門。即三門不生不生一句。即三句耶。是則四句四門十界融通無閡。即是圓人之所用也。今為圓破難見。先明三觀次第豎破。今約有門破見惑見者。即是見理時斷。故名見惑。從解得名也。就中有二。一明見惑之過。二明體法觀門。即約三假四句撿責。今明見惑過者。由止觀心有百界千如即生。茍執空謂心有百界千如形相可存。因生八十八使苦集。何者。由此觀生死不識見心苦集。火宅所燒為諸蟲獸所啖。今示相者。恃此觀解陵慢於他。如經鴟梟雕鷲。譬慢使也。贊其見解則喜。訶之則瞋。如經蚖蛇蝮蝎。譬瞋使也。不識見心苦集即癡。如經守宮百足。譬癡使。纏綿貪愛此見如經狐狼野干。譬貪使也。今雖無疑后當大疑。或被人破。即生疑心。如經斗諍䶥掣。譬疑使也。因此有見撥無因果即邪見。如經夜叉惡鬼食啖人肉。譬邪見使也。計此為道望通至涅槃即戒取。如經鳩槃茶鬼蹲踞土埵。譬戒取使也。計我能解即身見。如經其身長大裸形黑瘦。譬身見也。謂我所計。即是涅槃。即是見取。如經復有。諸鬼其咽如針。譬見取也。計我斷常不當中理。即是邊見。如經復有諸鬼首如牛頭。譬邊見也。此十使約欲界四諦。苦十集七除身

邊戒。道八除身邊。滅七除身邊戒。合三十二。是欲界被火燒也。上界通除瞋。色界四諦二十八。加經惡獸毒蛇藏竄孔穴。明色界被燒也無色界四諦二十八。如經蜈蚣蚰蜓毒蛇之類。譬無色界被燒也。合三界有八十八使為集諦。是見依色起即苦諦。又五十校計經云。若眼見好色中有陰中有集。見惡色中有陰中有集。見平等色中有陰中有集。乃至意識好法有陰有集。余根亦然。是則集即集諦。陰即苦諦。斯則由計執此。又十二因緣愛取有無明行五是集諦。識名色六入觸受生老死七是苦諦。是見心苦集。即是十二因緣。又無明愛取。即是煩惱道。行有即業道。識名色六入觸受生老死七。即是苦道。又五因。即是六弊。又生老病死。即四苦。求悟理不得。即求不得苦。今起倒惑為惑所燒。即怨憎會苦。識名色六入觸受。即五盛陰苦。此即八苦也。是即由計定謂者。執心有百界千如。因起八十八使。諸毒蟲等四倒八苦之火燒五陰舍宅。常遭猛火所燒。寧知其過。為是苦集煩惱煎迫。自障道門寧得悟理也。二明體法觀者。經云無明體相。即約三假四句撿責。何者。一念心起必藉法塵而起。即因成假。見心相續而起。即相續假。此有見之心待于無見。即相待假也。一假之中復作自他四句撿責。何者今問觀一念自生之心。謂有百界千

【現代漢語翻譯】現代漢語譯本邊戒（對邊見的戒除）。道八除身邊（修道八正道以去除邊見）。滅七除身邊戒（通過修習七覺支來戒除邊見）。合三十二（總共三十二種）。是欲界被火燒也（這是說欲界被煩惱之火焚燒）。上界通除瞋（上界則普遍去除嗔恚）。四諦二十八（四聖諦共有二十八種）。加經惡獸毒蛇藏竄孔穴（加上經典中描述的惡獸、毒蛇藏身於孔穴的景象），明被燒也無（說明被焚燒的景象並非空無）。四諦二十八（四聖諦共有二十八種）。如經蜈蚣蚰蜓毒蛇之類（如同經典中描述的蜈蚣、蚰蜓、毒蛇等）。譬無被燒也（譬喻並非沒有被焚燒）。合三界有八十八使為集諦（總合三界共有八十八使，是為集諦）。是見依色起即苦諦（這是說見解依附於色法而生起，即是苦諦）。又五十校計經云（另外，《五十校計經》中說）：若眼見好色中有陰中有集（如果眼睛看到美好的事物，其中就有五陰和集諦），見惡色中有陰中有集（看到醜惡的事物，其中也有五陰和集諦），見平等色中有陰中有集（看到不偏不倚的事物，其中也有五陰和集諦），乃至意識好法有陰有集（乃至意識到了美好的事物，其中也有五陰和集諦），余根亦然（其餘的根也是如此）。是則集即集諦（那麼，集就是集諦），陰即苦諦（五陰就是苦諦）。斯則由計執此（這是由於計較執著於此）。又十二因緣愛取有無明行五是集諦（另外，在十二因緣中，愛、取、有、無明、行這五支是集諦），識名色六入觸受生老死七是苦諦（識、名色、六入、觸、受、生、老死這七支是苦諦）。是見心苦集（這是說見解認為心是苦和集的根源）。即是十二因緣（這就是十二因緣）。又無明愛取（另外，無明、愛、取）即是煩惱道（就是煩惱道），行有即業道（行、有就是業道），識名色六入觸受生老死七（識、名色、六入、觸、受、生、老死這七支）即是苦道（就是苦道）。又五因（另外，五種因）即是六弊（就是六種弊端）。又生老病死（另外，生、老、病、死）即四苦（就是四苦）。求悟理不得（尋求領悟真理卻無法得到），即求不得苦（就是求不得苦）。今起倒惑為惑所燒（如今生起顛倒迷惑，被迷惑所焚燒），即怨憎會苦（就是怨憎會苦）。識名色六入觸受（識、名色、六入、觸、受）即五盛陰苦（就是五盛陰苦）。此即八苦也（這就是八苦）。是即由計定謂者（這是由於計較並固執地認為），執心有百界千如（執著於心有百界千如）。因起八十八使（因此生起八十八使）。諸毒蟲等四倒八苦之火燒五陰舍宅（各種毒蟲等，以及四顛倒、八苦之火焚燒五陰的舍宅）。常遭猛火所燒（經常遭受猛烈的火焰焚燒）。寧知其過（怎麼會知道自己的過錯呢）？為是苦集煩惱煎迫（因為被苦、集、煩惱所煎熬逼迫）。自障道門寧得悟理也（自己障礙了修道的門徑，怎麼能夠領悟真理呢）？二明體法觀者（第二，闡明體法觀）。經云無明體相（經典中說，無明的體相），即約三假四句撿責（就是用三假四句來考察）。何者（什麼是三假四句呢）？一念心起必藉法塵而起（一個念頭的生起必定憑藉法塵而生起），即因成假（這就是因成假）。見心相續而起（見心相續不斷地生起），即相續假（這就是相續假）。此有見之心待于無見（這個有見的心依賴於無見），即相待假也（這就是相待假）。一假之中復作自他四句撿責（在一個假之中，又可以分為自他四句來考察）。何者今問觀一念自生之心（現在問，觀察一個念頭自己生起的心），謂有百界千如（認為有百界千如）。

【English Translation】 English version Vigilance against biases (戒,戒除 against biased views). The Eightfold Path eliminates biases (道八除身邊, practicing the Eightfold Path to eliminate biased views). Eliminating biases through the Seven Factors of Enlightenment (滅七除身邊戒, eliminating biased views through the practice of the Seven Factors of Enlightenment). A total of thirty-two (合三十二, totaling thirty-two). This is the realm of desire being burned by fire (是欲界被火燒也, this refers to the realm of desire being consumed by the fire of afflictions). The upper realms universally eliminate anger (上界通除瞋, the upper realms universally eliminate anger). Twenty-eight aspects of the Four Noble Truths (四諦二十八, there are twenty-eight aspects of the Four Noble Truths). Adding the imagery of fierce beasts and venomous snakes hiding in holes from the sutras (加經惡獸毒蛇藏竄孔穴, adding the imagery of fierce beasts and venomous snakes hiding in holes from the sutras), clarifying that the burning is not empty (明被燒也無, clarifying that the burning is not empty). Twenty-eight aspects of the Four Noble Truths (四諦二十八, there are twenty-eight aspects of the Four Noble Truths). Like centipedes, millipedes, and venomous snakes in the sutras (如經蜈蚣蚰蜓毒蛇之類, like centipedes, millipedes, and venomous snakes in the sutras). Illustrating that there is burning (譬無被燒也, illustrating that there is burning). The eighty-eight fetters of the three realms constitute the Samudaya Satya (集諦, the eighty-eight fetters of the three realms constitute the Samudaya Satya). Seeing arising based on form is the Dukkha Satya (苦諦, seeing arising based on form is the Dukkha Satya). Furthermore, the Fifty Reckonings Sutra states (又五十校計經云, furthermore, the Fifty Reckonings Sutra states): 'If the eye sees pleasant forms, there are skandhas (陰) and arising (集) within them (若眼見好色中有陰中有集, if the eye sees pleasant forms, there are skandhas and arising within them), if one sees unpleasant forms, there are skandhas and arising within them (見惡色中有陰中有集, if one sees unpleasant forms, there are skandhas and arising within them), if one sees neutral forms, there are skandhas and arising within them (見平等色中有陰中有集, if one sees neutral forms, there are skandhas and arising within them), and so on, until the consciousness is aware of pleasant dharmas, there are skandhas and arising within them (乃至意識好法有陰有集, and so on, until the consciousness is aware of pleasant dharmas, there are skandhas and arising within them), the other senses are the same (余根亦然, the other senses are the same).' Therefore, arising is the Samudaya Satya (是則集即集諦, therefore, arising is the Samudaya Satya), and the skandhas are the Dukkha Satya (陰即苦諦, and the skandhas are the Dukkha Satya). This is due to clinging to these (斯則由計執此, this is due to clinging to these). Furthermore, in the Twelve Nidanas (十二因緣), craving (愛), grasping (取), existence (有), ignorance (無明), and volitional action (行) are the Samudaya Satya (愛取有無明行五是集諦, craving, grasping, existence, ignorance, and volitional action are the Samudaya Satya), while consciousness (識), name and form (名色), the six sense bases (六入), contact (觸), sensation (受), birth (生), old age and death (老死) are the Dukkha Satya (識名色六入觸受生老死七是苦諦, consciousness, name and form, the six sense bases, contact, sensation, birth, old age and death are the Dukkha Satya). This is seeing the mind as the source of suffering and arising (是見心苦集, this is seeing the mind as the source of suffering and arising). This is the Twelve Nidanas (即是十二因緣, this is the Twelve Nidanas). Furthermore, ignorance (無明), craving (愛), and grasping (取) are the path of afflictions (煩惱道, ignorance, craving, and grasping are the path of afflictions), volitional action (行) and existence (有) are the path of karma (業道, volitional action and existence are the path of karma), and consciousness (識), name and form (名色), the six sense bases (六入), contact (觸), sensation (受), birth (生), old age and death (老死) are the path of suffering (苦道, consciousness, name and form, the six sense bases, contact, sensation, birth, old age and death are the path of suffering). Furthermore, the five causes (五因) are the six faults (六弊, the five causes are the six faults). Furthermore, birth, old age, sickness, and death (生老病死) are the four sufferings (四苦, birth, old age, sickness, and death are the four sufferings). Seeking enlightenment but not attaining it (求悟理不得, seeking enlightenment but not attaining it) is the suffering of not getting what one wants (求不得苦, is the suffering of not getting what one wants). Now, arising from inverted delusions, being burned by delusions (今起倒惑為惑所燒, now, arising from inverted delusions, being burned by delusions) is the suffering of encountering what one hates (怨憎會苦, is the suffering of encountering what one hates). Consciousness (識), name and form (名色), the six sense bases (六入), and contact (觸), sensation (受) are the suffering of the five aggregates (五盛陰苦, consciousness, name and form, the six sense bases, and contact, sensation are the suffering of the five aggregates). These are the eight sufferings (此即八苦也, these are the eight sufferings). This is due to calculating and determining (是即由計定謂者, this is due to calculating and determining), clinging to the mind as having a hundred realms and a thousand suchnesses (執心有百界千如, clinging to the mind as having a hundred realms and a thousand suchnesses). Therefore, the eighty-eight fetters arise (因起八十八使, therefore, the eighty-eight fetters arise). The fire of various poisonous insects, the four inversions, and the eight sufferings burns the house of the five skandhas (諸毒蟲等四倒八苦之火燒五陰舍宅, the fire of various poisonous insects, the four inversions, and the eight sufferings burns the house of the five skandhas). Constantly encountering fierce fires (常遭猛火所燒, constantly encountering fierce fires). How can one know one's faults (寧知其過, how can one know one's faults)? Because one is tormented and pressed by suffering, arising, and afflictions (為是苦集煩惱煎迫, because one is tormented and pressed by suffering, arising, and afflictions). One obstructs the path to enlightenment, how can one attain understanding (自障道門寧得悟理也, one obstructs the path to enlightenment, how can one attain understanding)? Secondly, explaining the contemplation of the nature of reality (二明體法觀者, secondly, explaining the contemplation of the nature of reality). The sutra says that the nature of ignorance (無明體相, the sutra says that the nature of ignorance), is examined using the three provisionalities and four phrases (即約三假四句撿責, is examined using the three provisionalities and four phrases). What are the three provisionalities and four phrases (何者, what are the three provisionalities and four phrases)? A thought arises necessarily relying on the object of mind (一念心起必藉法塵而起, a thought arises necessarily relying on the object of mind), this is the provisionality of cause (因成假, this is the provisionality of cause). Seeing the mind arising continuously (見心相續而起, seeing the mind arising continuously), this is the provisionality of continuity (相續假, this is the provisionality of continuity). This mind that sees relies on the unseen (此有見之心待于無見, this mind that sees relies on the unseen), this is the provisionality of mutual dependence (相待假也, this is the provisionality of mutual dependence). Within one provisionality, one further examines using the four phrases of self and other (一假之中復作自他四句撿責, within one provisionality, one further examines using the four phrases of self and other). Now, asking, observing the mind of a thought arising by itself (何者今問觀一念自生之心, now, asking, observing the mind of a thought arising by itself), considering it to have a hundred realms and a thousand suchnesses (謂有百界千如, considering it to have a hundred realms and a thousand suchnesses).

如者。為從何生。若云。從內心生觀解心者。即自生。若謂自生即應常生。不須待緣前境法塵而生耶。經云。有緣思生無緣思不生。云何得自生耶。經云。非內觀故得是智慧。云何自生。中論云。諸法不自生。云何自生耶。若謂由緣前境法塵而生者。即是他生。是即不可。經云。非外觀得是智慧。云何從境生耶。論云。亦不從他生。云何他生耶。若必謂他生境應常生觀智。何待內心觀緣方生耶。若謂由內心對外境法塵而生。觀智即是共生是亦不可前責。自他無生合共云何得生。如一沙無油合衆多沙亦無油也。若前自他各有生者。合則應有兩生。又若各有生者。云何複用合生。論云。諸法不共生。經云。非內外觀故。得是智慧。云何計共生耶。若謂離心離境生者。即是無因生是亦不可。論云。有因緣生尚不可。何況無因緣。經云。不離內外觀得是智慧。云何無因生耶。行者如是四句檢責求心。雖不可得意猶未已。終計見有心相續而生。今即約相續假破問。為前心滅後心生。為前心不滅後心生。為亦滅亦不滅生。為非滅非不滅生。若前心不滅生即自生。若前心滅生即他生。若亦滅亦不滅生即共生。若非滅非不滅生即無因生。四句俱不可得故論云。諸法不自生。亦不從他生。不共不無因。云何四句計有生耶。即復度入相待假

【現代漢語翻譯】現代漢語譯本：問：那麼，觀智是從哪裡產生的呢？如果說，是從內心生起觀照理解的心，那就是自生。如果認為是自生，那就應該恒常存在，不需要等待外在的因緣，如前境法塵才能產生吧？經典上說：『有因緣，思慮才會產生；沒有因緣，思慮就不會產生。』怎麼能說是自生呢？經典上說：『不是向內觀照就能獲得這種智慧。』怎麼能說是自生呢？《中論》說：『諸法不是自己產生的。』怎麼能說是自生呢？如果說，是由外在的因緣，如前境法塵而產生的，那就是他生。這也不可能。經典上說：『不是向外觀照就能獲得這種智慧。』怎麼能從外境產生呢？《中論》說：『也不是從他處產生的。』怎麼能說是他生呢？如果一定要說是他生，那麼外境應該恒常產生觀智，何必等待內心的觀照因緣才能產生呢？如果說，是由內心對外境法塵而產生，那麼觀智就是共生。這也是不可能的。前面已經責難過，自生和他生都不能成立，合在一起又怎麼能產生呢？就像一粒沙子沒有油，合在一起的眾多沙子也不會有油一樣。如果說，前面說的自生和他生各自都能成立，那麼合在一起就應該有兩種產生。而且，如果各自都能產生，又何必需要合在一起產生呢？《中論》說：『諸法不是共同產生的。』經典上說：『不是向內外觀照就能獲得這種智慧。』怎麼能認為是共同產生呢？如果說，觀智是離開心和外境而產生的，那就是無因生。這也是不可能的。《中論》說：『有因緣的產生尚且不能成立，何況是無因緣呢？』經典上說：『不是不向內外觀照就能獲得這種智慧。』怎麼能說是無因生呢？修行人這樣用四句來檢查追問心，即使不能得到確定的答案，仍然沒有停止，最終還是認為心是具有相續性的產生。現在就用相續的假象來破斥提問：是前一個心滅后，后一個心才產生？還是前一個心不滅，后一個心才產生？還是亦滅亦不滅而產生？還是非滅非不滅而產生？如果前一個心不滅而產生，那就是自生。如果前一個心滅而產生，那就是他生。如果亦滅亦不滅而產生，那就是共生。如果非滅非不滅而產生，那就是無因生。這四句都是不可能成立的，所以《中論》說：『諸法不是自己產生的，也不是從他處產生的，不是共同產生的，也不是無因而生的。』怎麼能用這四句來認為有產生呢？這又進入了相待假有的範疇。

【English Translation】 English version: Question: From where does 'guan zhi' (觀智, contemplative wisdom) arise? If you say it arises from the mind's internal contemplation and understanding, then it is self-arising. If you claim it is self-arising, then it should always exist, without needing external conditions like 'qian jing fa chen' (前境法塵, the objects of the senses and mental phenomena) to arise. The sutra says, 'With conditions, thoughts arise; without conditions, thoughts do not arise.' How can it be self-arising? The sutra says, 'It is not through internal contemplation that this wisdom is attained.' How can it be self-arising? The 'Zhong Lun' (中論, Madhyamaka-karika) says, 'All dharmas do not arise from themselves.' How can it be self-arising? If you say it arises from external conditions like 'qian jing fa chen' (前境法塵, the objects of the senses and mental phenomena), then it is other-arising. This is also impossible. The sutra says, 'It is not through external contemplation that this wisdom is attained.' How can it arise from external objects? The 'Lun' (論, Shastra) says, 'It also does not arise from others.' How can it be other-arising? If you insist it is other-arising, then external objects should constantly produce 'guan zhi' (觀智, contemplative wisdom). Why wait for internal contemplation and conditions to arise? If you say it arises from the mind in relation to external 'qian jing fa chen' (前境法塵, the objects of the senses and mental phenomena), then 'guan zhi' (觀智, contemplative wisdom) is co-arising. This is also impossible. The previous criticisms have already shown that self-arising and other-arising are untenable. How can they arise together? Just as one grain of sand has no oil, a multitude of sands together will also have no oil. If you say that self-arising and other-arising each can be established, then combining them should result in two arisings. Moreover, if each can arise independently, why is it necessary to combine them to arise? The 'Zhong Lun' (中論, Madhyamaka-karika) says, 'All dharmas do not arise jointly.' The sutra says, 'It is not through internal and external contemplation that this wisdom is attained.' How can it be considered co-arising? If you say that 'guan zhi' (觀智, contemplative wisdom) arises apart from the mind and external objects, then it is causeless arising. This is also impossible. The 'Lun' (論, Shastra) says, 'Even arising from causes and conditions is untenable, let alone without causes and conditions.' The sutra says, 'It is not apart from internal and external contemplation that this wisdom is attained.' How can it be causeless arising? The practitioner, using these four statements to examine and question the mind, even if unable to obtain a definite answer, still does not stop, ultimately believing that the mind arises with continuity. Now, using the illusion of continuity, we refute with questions: Does the subsequent mind arise after the previous mind ceases? Or does the subsequent mind arise without the previous mind ceasing? Or does it arise with both ceasing and not ceasing? Or does it arise with neither ceasing nor not ceasing? If the subsequent mind arises without the previous mind ceasing, then it is self-arising. If the subsequent mind arises after the previous mind ceases, then it is other-arising. If it arises with both ceasing and not ceasing, then it is co-arising. If it arises with neither ceasing nor not ceasing, then it is causeless arising. These four statements are all untenable, so the 'Zhong Lun' (中論, Madhyamaka-karika) says, 'All dharmas do not arise from themselves, nor from others, nor jointly, nor without cause.' How can these four statements be used to assert arising? This again enters the realm of dependent origination.

。今即約相待假破問。此心為待生心生。為待不生心生。為待亦生亦不生心生。為待非生非不生心生。若待生心生即自生。若待不生心生即他生。若待亦生亦不生心生即共生。若待非生非不生心生即無因生。四句檢皆不可得。如是三假四句求檢生不可得。即自知所計。定謂心有百界千如形相。是妄起顛倒。悔過自責愧懺先罪。是則八十八使苦集。十二因緣被伏不起六弊名為滅諦。能伏苦集之道。名為道諦。知苦集之過即不更造。名行道人也。複次如上檢責求心不得。即發一重空解。定心湛湛空見逾明。尚不見心。豈有百界千如者乎。尋經讀論有明空處。與心相扶計心轉盛。因而我慢自高陵他不解。即慢使也。贊空則喜。訶空則瞋。貪愛空見。即貪無明。不了即癡。疑惑諦理即疑。我能解即身見。由身見起邊見。因空見撥無因果。即邪見。謂空見能通涅槃。即戒取。謂空見是道。即見取。如是十使約三界。有八十八使為集諦。是見依色而起是苦諦。因此苦集流轉生死。為四倒八苦之火所燒。為鈍使諸蟲利使諸鬼之所殘害。寧得悟解識第一義空者也。今破此見。還約三假四句破。何者。如一念心起必因空境法塵生。即是因成假。空見相續而生。即相續假。空見待不空見生即相待假。今問空見之解心生。為從內心生。為從外

【現代漢語翻譯】現代漢語譯本：現在就用相待假來破除你的疑問。這個心是等待生心而生，還是等待不生心而生，還是等待亦生亦不生心而生，還是等待非生非不生心而生？如果等待生心而生，那就是自生；如果等待不生心而生，那就是他生；如果等待亦生亦不生心而生，那就是共生；如果等待非生非不生心而生，那就是無因生。用這四句來檢驗，都不可得。像這樣，用三假四句來尋求檢驗『生』，都不可得，就能自己知道所執著的，一定認為心有百界千如的形相，是虛妄產生的顛倒。於是後悔過錯，自我責備，慚愧懺悔之前的罪過。這樣，八十八使（煩惱），苦集（苦的根源），十二因緣（生死流轉的因果鏈）就被降伏不起作用，六種弊端（貪、嗔、癡、慢、疑、見）也就消滅，這就是滅諦（解脫的真理）。能夠降伏苦集的道路，就叫做道諦（通往解脫的道路）。知道苦集的過患，就不再造作，這就叫做行道人。再次，像上面那樣檢驗責問，求心不可得，就生起一種空解，認為心湛然空寂，空見更加明亮。既然連心都不可見，哪裡還有百界千如呢？尋找經書論典，有闡明空性的地方，與自己的心相互扶持，認為自己的心更加強大，因此我慢自高，輕視不理解的人，這就是慢使（傲慢的驅使）。讚美空性就歡喜，呵斥空性就嗔怒，貪愛空見，這就是貪無明（貪戀無明）。不能明瞭真理，就是癡（愚癡）。疑惑諦理，就是疑（懷疑）。認為自己能夠理解，就是身見（執著于身體為自我）。由身見而生起邊見（執著于斷滅或常恒的極端見解）。因為空見而否定因果，這就是邪見（錯誤的見解）。認為空見能夠通往涅槃，這就是戒取（錯誤地執取戒律）。認為空見是正道，這就是見取（錯誤地執取某種見解）。像這樣，十使（十種根本煩惱）約三界（欲界、色界、無色界），有八十八使，是集諦（苦的根源）。這些見解依色（物質）而生起，是苦諦（痛苦的真理）。因此，因為苦集而流轉生死，被四倒（顛倒的認知）和八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）之火所焚燒，被鈍使（遲鈍的煩惱）和利使（敏銳的煩惱）所殘害，怎麼能夠悟解認識第一義空呢？現在破除這種見解，還是用三假四句來破。什麼是三假呢？如一念心生起，必定因為空境法塵而生，這就是因成假。空見相續而生，就是相續假。空見等待不空見而生，就是相待假。現在問你，空見的理解之心生起，是從內心生起，還是從外境生起？

【English Translation】 English version: Now, I will use the 'three provisionalities and four negations' to break through your questions. Does this mind arise waiting for a 'arising mind' to arise? Or does it arise waiting for a 'non-arising mind' to arise? Or does it arise waiting for a 'both arising and non-arising mind' to arise? Or does it arise waiting for a 'neither arising nor non-arising mind' to arise? If it arises waiting for an 'arising mind' to arise, then it is self-arising. If it arises waiting for a 'non-arising mind' to arise, then it is other-arising. If it arises waiting for a 'both arising and non-arising mind' to arise, then it is both-arising. If it arises waiting for a 'neither arising nor non-arising mind' to arise, then it is causeless-arising. Examining with these four negations, none can be obtained. Like this, using the three provisionalities and four negations to seek and examine 'arising', it cannot be obtained. Then you will know for yourself that what you are attached to, definitely thinking that the mind has hundreds of realms and thousands of suchnesses in its form and appearance, is a delusion arising from falseness. Therefore, regret your mistakes, blame yourself, feel ashamed and repent for your previous sins. In this way, the eighty-eight afflictions (煩惱), the suffering and accumulation (苦集, the root of suffering), and the twelve links of dependent origination (十二因緣, the causal chain of birth and death) will be subdued and unable to arise, and the six faults (greed, hatred, delusion, pride, doubt, and wrong views) will be extinguished. This is called the Truth of Extinction (滅諦, the truth of liberation). The path that can subdue suffering and accumulation is called the Truth of the Path (道諦, the path to liberation). Knowing the faults of suffering and accumulation, you will no longer create them. This is called a practitioner of the path. Furthermore, like the examination and questioning above, if you seek the mind and cannot obtain it, then a kind of 'emptiness understanding' arises, thinking that the mind is serenely empty and the view of emptiness becomes even clearer. Since even the mind cannot be seen, how can there be hundreds of realms and thousands of suchnesses? Searching through scriptures and treatises, there are places that explain emptiness, and supporting each other with your own mind, you think your mind is even stronger. Therefore, arrogance arises, and you look down on those who do not understand. This is the driving force of pride (慢使, the driving force of arrogance). You rejoice when emptiness is praised, and you become angry when emptiness is criticized, greedily loving the view of emptiness. This is greed and ignorance (貪無明, greed and ignorance). Not understanding the truth is delusion (癡, delusion). Doubting the truth is doubt (疑, doubt). Thinking that you are able to understand is the view of self (身見, the attachment to the body as self). From the view of self arises the extreme view (邊見, the attachment to extreme views of annihilation or permanence). Because of the view of emptiness, you deny cause and effect. This is wrong view (邪見, wrong view). Thinking that the view of emptiness can lead to Nirvana is the wrong grasping of precepts (戒取, the wrong grasping of precepts). Thinking that the view of emptiness is the right path is the wrong grasping of views (見取, the wrong grasping of views). Like this, the ten afflictions (十種根本煩惱) in the three realms (欲界, 色界, 無色界) amount to eighty-eight afflictions, which are the accumulation of suffering (集諦, the root of suffering). These views arise depending on form (物質), which is the truth of suffering (苦諦, the truth of suffering). Therefore, because of suffering and accumulation, you transmigrate through birth and death, burned by the fire of the four inversions (顛倒的認知) and the eight sufferings (生, 老, 病, 死, 愛別離, 怨憎會, 求不得, 五陰熾盛), harmed by the dull afflictions (遲鈍的煩惱) and the sharp afflictions (敏銳的煩惱). How can you awaken and understand the ultimate emptiness? Now, I will break through this view, still using the three provisionalities and four negations. What are the three provisionalities? For example, when a single thought arises, it must arise because of the empty realm and the dharma dust. This is the provisionality of cause (因成假). The view of emptiness arises continuously. This is the provisionality of continuity (相續假). The view of emptiness arises waiting for the non-empty view to arise. This is the provisionality of dependence (相待假). Now I ask you, does the mind of understanding the view of emptiness arise from the inner mind or from the external realm?

空境法塵生。為內外合共生。為離內外生。若內心生即自生。若外法塵生即他生。若內外合生即共生。若離內心外法塵生即無因生。四句皆有過事如前破。計心未已者更約相續假。何者若謂一念空心從前不滅心生即自生。前心滅生。即他生。前心亦滅亦不滅生。即共生。若前心非滅非不滅生。即無因生。四句皆不可得。事如前破。若復執相待假者。今破。若待生心生。即自生。若待不生心生。即他生若待亦生亦不生心生。即共生。若待非生非不生心生。即無因生。四句皆不可得。如是三假四句寂撿空見不可得。而自知計。定心空無百界。無聖人妙法還是妄倒。經云。若云眾生定有佛性。即謗佛法僧。若云眾生定無佛生。亦是謗佛法僧。故知我所計心定有定無。即謗毀三寶。悔過自責愧懺先罪。是則八十八使。苦集十二因緣六弊不生。名為滅諦。能伏苦集之道即是道諦也。次復思惟若心定有即是常見。若心定無即是斷見。即計心亦有亦無。即發一品定心湛湛。亦有亦無見心明凈。即謂為道因。此見心還起八十八使。苦集流轉自障其道。是則約三假四句撿責。例前可知。求撿既不可得。即識亦有亦無見心苦集道滅四諦也。次復計心非有非無。心起苦集還約三假四句求撿。不可得。即識非有非無見心四諦。次復計心出四句外

不可說。因不可說。見心復起。苦集還約三假四句。撿責不可得。即識不可說見心。苦集道滅。如是單四句外。復四句外有不可說句。具足四句及具足四句外不可說。如是次第起過次第撿破。乃至橫豎破皆求撿不可得。即知所計皆是顛倒。悔過自責愧懺先罪。見心苦集被伏名為滅諦。能伏之智名為道諦。能識見心四諦。名行道人也。是中應有五句料揀。何者一舊病不除更起新病。如不得定外道二舊病除新病起。如得禪外道三舊病不除。新病被伏即五方便人。四舊病不除而新病滅。即初果人。五舊新病俱除即羅漢人也。次約位簡者。外道既起見惑新病則無道諦之車。不能運出生死也。若三藏伏見惑行人乘似道諦。運至五方便也。若通教伏見行人。運至干慧地姓地。若別教人運至十信。若圓教人運至五品。今行者觀心從六道界出運。至二乘界。若斷見惑者。三藏即苦忍真明。通則見地。別則初住。圓則初信。問單復具足四句。何得皆云是見耶。答迦葉是得證人。猶言自此之前皆名邪見人也。況今凡情推劃而言非見。若言非見。今應得聖果。若未得謂得是增上慢。斯人未可論道。若撫臆論。心未得道前雖復千重萬疊絕言百句。何得非見耶。如長爪思惟諸法于久不得一法入心。難佛云。一切法不受此豈不濫于大乘不受三昧也。

【現代漢語翻譯】現代漢語譯本：不可說，因為是不可說的。當『見心』（見解之心）再次生起時，苦集（苦的生起）又會與三假（三種虛假：眾生假、法假、時節假）和四句（四種命題形式：是、不是、既是又不是、既不是也不是）相關聯。仔細檢查也無法找到確定的東西。這就是認識到『見心』是不可說的。苦集道滅（苦、集、滅、道四聖諦）。像這樣，在單純的四句之外，還有四句之外的不可說句。完整具備四句，以及完整具備四句之外的不可說。像這樣依次產生，依次破除，乃至橫向、縱向地破除，都無法找到確定的東西。由此可知，所執著的都是顛倒的。應當懺悔過錯，自我責備，為過去的罪過感到慚愧。『見心』的苦集被降伏，這被稱為滅諦（寂滅的真理）。能夠降伏『見心』的智慧被稱為道諦（通往寂滅的道路）。能夠認識『見心』的四諦，這樣的人被稱為行道人。這裡應該有五種情況需要辨析：第一種，舊病（舊的煩惱）沒有去除，又產生了新病（新的煩惱），例如沒有獲得禪定的外道。第二種，舊病去除，新病產生，例如獲得禪定的外道。第三種，舊病沒有去除，但新病被降伏，這是五方便人（即將進入聖位的修行人）。第四種，舊病沒有去除，而新病滅除，這是初果人（須陀洹）。第五種，舊病和新病都去除，這是阿羅漢（證得解脫的聖者）。接下來從修行位次來簡別：外道既然生起了見惑（錯誤的見解）這種新病，就沒有道諦的車乘，無法運載他們脫離生死輪迴。如果三藏教（聲聞乘）中降伏見惑的修行人，乘坐相似的道諦，只能運載到五方便位。如果通教（緣覺乘）中降伏見惑的修行人，能運載到干慧地、姓地。如果別教（菩薩乘）的人，能運載到十信位。如果圓教（佛乘）的人，能運載到五品位。現在修行人觀照自心，從六道輪迴中出來，運載到二乘的境界。如果斷除了見惑，三藏教就是苦忍真明，通教就是見地，別教就是初住，圓教就是初信。問：單句、複句、具足四句，為什麼都說是『見』（錯誤的見解）呢？答：迦葉（Mahākāśyapa，摩訶迦葉）是已經證果的人，尚且說在此之前都屬於邪見人。更何況現在凡夫用情識推測，就說不是『見』。如果說不是『見』，現在就應該證得聖果。如果還沒有證得卻自認為證得，這是增上慢。這種人無法談論佛道。如果撫胸自問，在心未得道之前，即使有千重萬疊的絕言百句，又怎麼能說不是『見』呢？就像長爪梵志（Dirghanakha，提伽那伽）思惟諸法很久，都無法找到一個法能入心，於是為難佛陀說：『一切法我都不接受。』這難道不是濫用了大乘的不受三昧嗎？

【English Translation】 English version: It is unspeakable, because it is unspeakable. When 'seeing-mind' (the mind of views) arises again, suffering and accumulation (the arising of suffering) are again associated with the three falsities (the three unrealities: the falsity of beings, the falsity of dharmas, and the falsity of time) and the four propositions (four forms of proposition: is, is not, both is and is not, neither is nor is not). Even with careful examination, nothing definite can be found. This is recognizing that 'seeing-mind' is unspeakable. Suffering, accumulation, cessation, and path (the Four Noble Truths). Like this, beyond the simple four propositions, there is the unspeakable proposition beyond the four propositions. Fully possessing the four propositions, and fully possessing the unspeakable beyond the four propositions. Arising in this order, refuting in this order, even refuting horizontally and vertically, nothing definite can be found. From this, it can be known that what is clung to is all inverted. One should repent of faults, blame oneself, and feel ashamed of past sins. The suffering and accumulation of 'seeing-mind' being subdued is called the Truth of Cessation (the truth of the extinction of suffering). The wisdom that can subdue 'seeing-mind' is called the Truth of the Path (the path leading to the extinction of suffering). One who can recognize the Four Noble Truths of 'seeing-mind' is called a practitioner of the path. Here, there should be five situations to distinguish: First, the old illness (old afflictions) is not removed, and a new illness (new afflictions) arises, such as an externalist who has not attained samadhi. Second, the old illness is removed, and a new illness arises, such as an externalist who has attained samadhi. Third, the old illness is not removed, but the new illness is subdued, these are the five expedient persons (practitioners about to enter the holy ranks). Fourth, the old illness is not removed, but the new illness is extinguished, this is a Stream-enterer (Sotapanna). Fifth, both the old and new illnesses are removed, this is an Arhat (a liberated saint). Next, distinguishing from the stages of practice: Since externalists have arisen with the new illness of wrong views (deluded views), they do not have the vehicle of the Truth of the Path, and cannot transport them out of the cycle of birth and death. If practitioners in the Tripitaka teaching (Śrāvakayāna) subdue wrong views, riding on a similar Truth of the Path, they can only be transported to the five expedient positions. If practitioners in the Common teaching (Pratyekabuddhayāna) subdue wrong views, they can be transported to the Dry Wisdom Ground and the Lineage Ground. If people in the Distinct teaching (Bodhisattvayāna), can be transported to the Ten Faiths. If people in the Perfect teaching (Buddhayāna), can be transported to the Five Grades. Now, practitioners contemplate their own minds, come out of the six realms of reincarnation, and are transported to the realm of the Two Vehicles. If they cut off wrong views, in the Tripitaka teaching it is the Truth of Suffering Endurance and True Understanding, in the Common teaching it is the Ground of Vision, in the Distinct teaching it is the Initial Abiding, and in the Perfect teaching it is the Initial Faith. Question: The single proposition, the compound proposition, and the complete four propositions, why are they all said to be 'seeing' (wrong views)? Answer: Mahākāśyapa (迦葉，Mahākāśyapa) is someone who has already attained the fruit, and yet he said that before that, they all belonged to heretical views. Moreover, now ordinary people speculate with emotions and say it is not 'seeing'. If you say it is not 'seeing', you should now attain the holy fruit. If you have not attained it but think you have, this is increased arrogance. Such people cannot discuss the Buddha's path. If you ask yourself honestly, before the mind has attained the path, even if there are thousands of layers of unspoken words and hundreds of sentences, how can you say it is not 'seeing'? Just like Dirghanakha (長爪梵志，Dirghanakha) contemplated all dharmas for a long time, and could not find a single dharma that could enter his mind, so he challenged the Buddha, saying: 'I do not accept all dharmas.' Isn't this abusing the samadhi of non-acceptance in the Mahayana?

長爪利根尚不識其見心苦集。況今凡淺寧識者乎。二破思假惑者。就思惑為二。一明思惑過。二明觀法。思惑者。欲界貪瞋癡慢。上二界通除瞋。各三合三界有十。欲界地思有九品。色無色八禪一禪有九品。是則三界九地九九八十一品思惑。重慮所斷故名為思。然三果為之所惑。況于凡也。經云。貪狼于財色坐之不得道。又云。一念起瞋障千法明門。凈名云。從癡有愛則我病生。故經云。今我病者皆從前世妄想諸煩惱生。即貪愛無明為本也。由無明故則有諸行識名色六入觸受愛取有生。則十二因緣流轉。六道妄縈毒苦。五因為集諦。七果為苦諦。如是從十二因緣出三道。四倒八苦六弊八萬四千皆從三毒而生。三毒十使潤三業。遍造十惡眾多重罪。是則思惑覆障行人。理觀何由得發。故須破也。然皆是忘惑。皆以無明為本。一切受生莫不無明為始。是則界外五位之惑。無明為根。經云。無明之體本自不有。妄想因緣和合而有。斯則無明之本虛而不實。況一切諸惑何得不虛。三界果報豈應是實。是則無明之源本自不生。亦無今之可滅。本性清凈生死即涅槃也。何緣而起妄惑滅耶。若妄情未息者。今更約三假四句撿責也。何者外人云。世間現見云何言無。論主破云。何得信汝牛羊眼所見。即謂之為有耶。何以須四句破撿。然

【現代漢語翻譯】現代漢語譯本長爪利根（Changzhua Ligen，人名）尚且不能識別其見心（jianxin，指錯誤的見解）的苦集（ku ji，痛苦和痛苦的根源），更何況現在凡夫俗子又怎麼能認識呢？二、破除思假惑（sijiahuo，基於思辨的虛假迷惑）的方法。就思惑（sihuo，思惑，即由思而起的迷惑）分為兩部分：一是闡明思惑的過患，二是闡明觀法（guanfa，觀察事物的方法）。思惑指的是欲界（yujie，慾望界）的貪（tan，貪婪）、嗔（chen，嗔恨）、癡（chi，愚癡）、慢（man，傲慢）。上二界（指色界和無色界）普遍去除嗔恨。各三合，三界（sanjie，欲界、色界、無色界）共有十種。欲界地（yujiedi，慾望界）的思惑有九品（jiupin，九個等級）。色界（sejie，色界）和無色界（wusejie，無色界）的八禪（bazhan，八種禪定）中，一禪（yizhan，第一禪）有九品。這樣，三界九地（sanjie jiudi，三界九地）共有九九八十一品思惑。因為是經過反覆思考才能斷除的，所以稱為『思』。然而，三果（sanguo，聲聞乘的三個果位，即須陀洹果、斯陀含果、阿那含果）都會被它迷惑，更何況是凡夫呢？經中說：『貪狼（tanlang，貪婪之狼）沉迷於財色，坐立不安，無法得道。』又說：『一念生起嗔恨，就會遮蔽千法明門（qianfamingmen，通往智慧的門徑）。』《凈名經》（Jingmingjing）中說：『從愚癡產生愛慾，我的病就產生了。』所以經中說：『我現在生病，都是從前世的妄想和各種煩惱產生的。』這就是以貪愛和無明（wuming，無明，即對真理的無知）為根本。由於無明，所以有諸行（zhuxing，各種行為）、識（shi，意識）、名色（mingse，名色，即精神和物質）、六入（liuru，六根，即眼、耳、鼻、舌、身、意）、觸（chu，接觸）、受（shou，感受）、愛（ai，愛慾）、取（qu，執取）、有（you，存在）、生（sheng，出生）。這就是十二因緣（shier yinyuan，十二因緣，佛教關於生命輪迴的理論）的流轉，六道（liudao，六道，即天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的虛妄纏繞，毒害痛苦。五因（wuyin，五種原因）是集諦（jidi，集諦，即痛苦的根源），七果（qiguo，七種結果）是苦諦（kudi，苦諦，即痛苦的真理）。如此從十二因緣中產生三道（sandao，三種惡道，即貪、嗔、癡），四倒（sidao，四種顛倒的見解）、八苦（baku，八種痛苦）、六弊（liubi，六種弊端）、八萬四千（bawan siqian，形容數量極多）種煩惱，都從三毒（sandu，三種毒素，即貪、嗔、癡）而生。三毒和十使（shishi，十種根本煩惱）滋潤三業（sanye，身、口、意三種行為），普遍造作十惡（shie，十種惡行）和眾多重罪。這樣，思惑覆蓋和障礙修行人，理觀（liguan，通過理性進行觀察）又怎麼能生髮呢？所以必須破除它。然而，這些都是虛妄的迷惑，都以無明為根本。一切眾生受生，沒有不是以無明為開始的。這樣，界外（jiewai，超出三界之外）五位（wuwei，五個階段）的迷惑，都以無明為根源。經中說：『無明的本體本來就不存在，是妄想因緣和合而產生的。』這說明無明的根本是虛而不實的，更何況一切諸惑又怎麼能不虛妄呢？三界（sanjie，欲界、色界、無色界）的果報又怎麼應該是真實的呢？這樣，無明的根源本來就不生，也沒有現在可以滅除的。本性清凈，生死（shengsi，生死輪迴）就是涅槃（niepan，涅槃，即解脫）。是什麼因緣而生起妄惑和滅除妄惑呢？如果虛妄的情感還沒有止息，現在再用三假（sanjia，三種虛假，即眾生假、法假、世界假）四句（siju，四種命題形式）來檢查和責問。什麼是外人（wairen，指持外道見解的人）所說的：『世間現見，怎麼能說沒有呢？』論主（lunzhu，指論著的作者）反駁說：『怎麼能相信你牛羊的眼睛所見，就認為它存在呢？』為什麼需要用四句來破除和檢查呢？ English version Even Changzhua Ligen (a person's name), with his sharp faculties, could not recognize the suffering and its origin (ku ji, the suffering and the source of suffering) in his mind of wrong views (jianxin, referring to incorrect views). How much less can ordinary people recognize them now? Second, the method of breaking through the delusions of thought (sijiahuo, false delusions based on speculation). Regarding the delusions of thought (sihuo, delusions arising from thought), there are two parts: first, clarifying the faults of the delusions of thought; second, clarifying the method of contemplation (guanfa, the method of observing things). The delusions of thought refer to greed (tan, greed), anger (chen, hatred), ignorance (chi, ignorance), and pride (man, arrogance) in the desire realm (yujie, the realm of desire). The upper two realms (referring to the form realm and the formless realm) universally eliminate anger. Each of the three combines, and the three realms (sanjie, the desire realm, the form realm, and the formless realm) have a total of ten. The delusions of thought in the desire realm (yujiedi, the realm of desire) have nine grades (jiupin, nine levels). In the eight dhyanas (bazhan, eight kinds of meditation) of the form realm (sejie, the realm of form) and the formless realm (wusejie, the realm of formlessness), the first dhyana (yizhan, the first dhyana) has nine grades. Thus, the three realms and nine lands (sanjie jiudi, the three realms and nine lands) have a total of ninety-nine eighty-one grades of delusions of thought. Because they are severed through repeated thought, they are called 'thought'. However, the three fruits (sanguo, the three fruits of the Hearer Vehicle, namely Srotaapanna, Sakrdagamin, and Anagamin) are deluded by them, let alone ordinary people. The sutra says: 'The greedy wolf (tanlang, the greedy wolf) is addicted to wealth and sex, restless, and unable to attain the Way.' It also says: 'A single thought of anger arises and obscures the thousand gates of the Dharma's light (qianfamingmen, the path to wisdom).' The 'Vimalakirti Sutra' (Jingmingjing) says: 'From ignorance arises desire, and my illness arises.' Therefore, the sutra says: 'My illness now arises from the delusions and various afflictions of past lives.' This is rooted in greed and ignorance (wuming, ignorance, that is, ignorance of the truth). Because of ignorance, there are actions (zhuxing, various actions), consciousness (shi, consciousness), name and form (mingse, name and form, that is, mind and matter), the six entrances (liuru, the six senses, namely eye, ear, nose, tongue, body, and mind), contact (chu, contact), feeling (shou, feeling), love (ai, desire), grasping (qu, grasping), existence (you, existence), and birth (sheng, birth). This is the cycle of the twelve links of dependent origination (shier yinyuan, the twelve links of dependent origination, the Buddhist theory of the cycle of life and death), the false entanglement of the six realms (liudao, the six realms, namely the realms of gods, humans, asuras, animals, hungry ghosts, and hell), and poisonous suffering. The five causes (wuyin, five causes) are the truth of suffering's origin (jidi, the truth of the origin of suffering), and the seven results (qiguo, seven results) are the truth of suffering (kudi, the truth of suffering). Thus, from the twelve links of dependent origination arise the three paths (sandao, the three evil paths, namely greed, anger, and ignorance), the four inversions (sidao, four inverted views), the eight sufferings (baku, eight sufferings), the six defects (liubi, six defects), and eighty-four thousand (bawan siqian, describing a very large number) afflictions, all arising from the three poisons (sandu, three poisons, namely greed, anger, and ignorance). The three poisons and the ten fetters (shishi, ten fundamental afflictions) nourish the three karmas (sanye, three actions of body, speech, and mind), universally creating the ten evils (shie, ten evil deeds) and numerous grave sins. Thus, the delusions of thought cover and obstruct practitioners, and how can rational contemplation (liguan, observing through reason) arise? Therefore, it must be broken through. However, these are all false delusions, all rooted in ignorance. All beings who are born begin with ignorance. Thus, the delusions of the five stages (wuwei, five stages) beyond the realms (jiewai, beyond the three realms) are all rooted in ignorance. The sutra says: 'The substance of ignorance does not exist originally; it arises from the combination of delusional causes and conditions.' This shows that the root of ignorance is empty and unreal, let alone all delusions, how can they not be false? How can the karmic rewards of the three realms (sanjie, the desire realm, the form realm, and the formless realm) be real? Thus, the source of ignorance does not arise originally, nor can it be extinguished now. The original nature is pure, and birth and death (shengsi, the cycle of birth and death) is nirvana (niepan, nirvana, that is, liberation). What causes and conditions give rise to false delusions and extinguish false delusions? If false emotions have not ceased, now we will further examine and question them using the three falsities (sanjia, three falsities, namely the falsity of beings, the falsity of dharmas, and the falsity of the world) and the four phrases (siju, four forms of propositions). What is it that outsiders (wairen, referring to those who hold externalist views) say: 'The world is seen now, how can you say it does not exist?' The author of the treatise (lunzhu, referring to the author of the treatise) refutes: 'How can you believe what your cattle and sheep eyes see and think it exists?' Why is it necessary to use four phrases to break through and examine it?

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

心生藉於六塵而生。即因成假。貪心念念相續而起即相續假。待不生得有今生即相待假也。今問。思惑生為從內心生。為從外六塵生。為內心外塵合生。為離內心外塵生耶。四句俱不可得。若內生即自生。如穀子不藉水土應能生。若外塵生即他生。如水土無穀子應能生。若內外合生即共生。上撿內外無生。合云何生。如合二沙俱無油也。若各有生合則有兩生。若離內外生即無因生。有因生尚不可得。何況無因生。是則四句皆不可得也。然雖破因成假。情猶謂心相續而生。今問。為前心滅生為不滅生。為亦滅亦不滅生。為非滅非不滅生。若前心不滅生后貪心者。即自生過。若前心滅后貪心生者。即他生過。若亦滅亦不滅生后貪心者。即共生過。若前心非滅非不滅后貪心生者。即無因生過。四句之過例前可知。是則四句窮撿思惑生不可得也。然雖破相續。而情猶謂心相待而生。今問。謂待生心生。為待無生心生。為待亦生亦無生心生。為待非生非不生心生。若待生心生。即自生。若待無生心生。即他生。若待亦生亦無生心生。即共生。若待非生非無生心生。即無因生。四句之過例前可知。是則四句撿相待假。亦究竟空無也。如是三假四句求心不可得。即悟心空不生執計。定有六塵境界色聲可存。思惑被伏名為滅諦。能伏惑

【現代漢語翻譯】現代漢語譯本：心識的產生依賴於六塵（色、聲、香、味、觸、法）而生起，這就是因緣和合而成的假象。貪心的念頭唸唸相續不斷地生起，這就是相續的假象。必須等待不生才能有今生的存在，這就是相待的假象。現在問：思惑（對事理迷惑的心理活動）的產生，是從內心生起呢？還是從外在的六塵生起呢？還是從內心和外塵結合而生起呢？還是離開內心和外塵而生起呢？這四種說法都是不可能成立的。如果說是從內心生起，那就是自生，就像穀子不依賴水土也應該能夠生長一樣。如果說是從外塵生起，那就是他生，就像水土沒有穀子也應該能夠生長一樣。如果說是從內外結合生起，那就是共生，但上面已經考察過內外都沒有生，又怎麼能結合而生呢？就像混合兩堆沙子都不能得到油一樣。如果各自有生，結合起來就應該有兩次生。如果說是離開內外而生，那就是無因生，有原因的生尚且不可能成立，更何況是無原因的生呢？所以這四種說法都是不可能成立的。雖然破斥了因緣和合的假象，但人們仍然認為心是相續而生的。現在問：是前一個心滅后才生起后一個心呢？還是前一個心不滅就生起后一個心呢？還是亦滅亦不滅才生起后一個心呢？還是非滅非不滅才生起后一個心呢？如果前一個心不滅就生起后一個貪心，那就是自生的過失。如果前一個心滅后才生起后一個貪心，那就是他生的過失。如果亦滅亦不滅才生起后一個貪心，那就是共生的過失。如果前一個心非滅非不滅才生起后一個貪心，那就是無因生的過失。這四種說法的過失和前面所說的情況類似。所以這四種說法窮盡考察，思惑的產生都是不可能成立的。雖然破斥了相續的假象，但人們仍然認為心是相待而生的。現在問：是等待生心才生起心呢？還是等待無生心才生起心呢？還是等待亦生亦無生心才生起心呢？還是等待非生非不生心才生起心呢？如果等待生心才生起心，那就是自生。如果等待無生心才生起心，那就是他生。如果等待亦生亦無生心才生起心，那就是共生。如果等待非生非無生心才生起心，那就是無因生。這四種說法的過失和前面所說的情況類似。所以這四種說法考察相待的假象，也終究是空無的。像這樣用三種假象和四種說法來尋求心，都是不可能得到的，就能領悟到心是空性的，不生起執著和計較。如果能確定六塵境界（色、聲、香、味、觸、法）的色和聲是可以存在的，思惑被降伏，這就被稱為滅諦（涅槃）。能夠降伏煩惱。

【English Translation】 English version: The arising of mind consciousness depends on the six sense objects (six dusts) (rupa, shabda, gandha, rasa, sparsha, dharma) for its arising. This is the illusion of arising from conditions. The thoughts of greed arise continuously, and this is the illusion of continuity. The existence of this life depends on waiting for non-arising, and this is the illusion of interdependence. Now I ask: Does the arising of deluded thoughts (Samsara) arise from the inner mind, or from the external six sense objects, or from the combination of the inner mind and external sense objects, or from being separate from the inner mind and external sense objects? All four statements are untenable. If it arises from the inner mind, then it is self-arising, just as a grain of rice should be able to grow without relying on water and soil. If it arises from external sense objects, then it is other-arising, just as water and soil should be able to grow without a grain of rice. If it arises from the combination of inner and outer, then it is co-arising, but as examined above, there is no arising from inner or outer, so how can it arise from combination? It is like mixing two piles of sand, neither of which can produce oil. If each has its own arising, then there should be two arisings when combined. If it arises separately from inner and outer, then it is arising without a cause. Arising with a cause is already untenable, how much more so is arising without a cause? Therefore, all four statements are untenable. Although the illusion of arising from conditions has been refuted, people still believe that the mind arises continuously. Now I ask: Does the later mind arise after the former mind ceases, or does the later mind arise without the former mind ceasing, or does the later mind arise from both ceasing and not ceasing, or does the later mind arise from neither ceasing nor not ceasing? If the later greedy mind arises without the former mind ceasing, then it is the fault of self-arising. If the later greedy mind arises after the former mind ceases, then it is the fault of other-arising. If the later greedy mind arises from both ceasing and not ceasing, then it is the fault of co-arising. If the later greedy mind arises from the former mind neither ceasing nor not ceasing, then it is the fault of arising without a cause. The faults of these four statements are similar to those mentioned earlier. Therefore, after thoroughly examining these four statements, the arising of deluded thoughts is untenable. Although the illusion of continuity has been refuted, people still believe that the mind arises interdependently. Now I ask: Does the mind arise by waiting for an arising mind, or does the mind arise by waiting for a non-arising mind, or does the mind arise by waiting for a mind that is both arising and non-arising, or does the mind arise by waiting for a mind that is neither arising nor non-arising? If the mind arises by waiting for an arising mind, then it is self-arising. If the mind arises by waiting for a non-arising mind, then it is other-arising. If the mind arises by waiting for a mind that is both arising and non-arising, then it is co-arising. If the mind arises by waiting for a mind that is neither arising nor non-arising, then it is arising without a cause. The faults of these four statements are similar to those mentioned earlier. Therefore, after examining the illusion of interdependence with these four statements, it is ultimately empty and without substance. In this way, using the three illusions and four statements to seek the mind, it is impossible to obtain, and one can realize that the mind is empty, and not give rise to attachment and calculation. If one can be certain that the forms and sounds of the six sense objects (rupa, shabda, gandha, rasa, sparsha, dharma) can exist, and deluded thoughts are subdued, this is called the cessation of suffering (Nirvana). Being able to subdue afflictions.

之智。名為道諦。苦集滅故即無明滅。乃至老死滅因緣滅故。即三道六弊四倒八苦皆滅。六弊滅故得牛車。苦集滅故得羊車。十二因緣滅故得鹿車。故經云。為聲聞說四諦。為辟支佛說十二因緣。為諸菩薩說六波羅蜜。乘此三乘出五陰之宅。滅四倒八苦之火。名出火宅。即入化城。得一切智。真諦一切法門也。是名從假入空觀也。約位者。三藏即羅漢位。通即已辦地。別即十住。圓即十信。約觀心者從六道界入二乘界也。第二從空出假觀者。經云。未具佛法不應滅受而取證也。設身有苦。當念一切苦惱眾生。我既調伏亦當調伏一切眾生。此是明出假之意。然出假有五意。一慈悲心重先人後己。二憶本誓願。初發心時誓拔一切眾苦與一切樂。從假入空。既自拔四住苦已。今從空出假宜拔眾生苦也。三智慧猛利。知住空有棄眾生之過。不能凈佛國土成就眾生。又未具足佛法教。四有善方便。雖即入假不為六塵所染。五有精進勇心。于生死意而有勇也。今取凈名經中五義配之意同。經云。以己之疾愍于彼疾。即慈悲同也。當識宿世無數億苦。豈非憶本誓願也。當念饒益一切眾生。豈非智慧知住空失利眾生之過同也。念于凈命。即善巧方便同也。常起精進即是精進同也。此是經明五義。與此五意同矣。然二乘無此五事故。不能

【現代漢語翻譯】現代漢語譯本之智，名為道諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，導向滅苦的真理）。苦集滅故，即無明滅；乃至老死滅，因緣滅故，即三道六弊四倒八苦皆滅。六弊滅故得牛車（比喻大乘）；苦集滅故得羊車（比喻聲聞乘）；十二因緣滅故得鹿車（比喻緣覺乘）。故經云：『為聲聞說四諦，為辟支佛說十二因緣，為諸菩薩說六波羅蜜（Sad-paramita，六度）。』乘此三乘，出五陰（Panca-khandha，構成個體存在的五種要素）之宅，滅四倒八苦之火，名出火宅，即入化城，得一切智，真諦一切法門也。是名從假入空觀也。約位者，三藏（Tripiṭaka，佛教經典的總稱）即羅漢位，通即已辦地，別即十住，圓即十信。約觀心者，從六道界入二乘界也。第二，從空出假觀者。經云：『未具佛法，不應滅受而取證也。』設身有苦，當念一切苦惱眾生，我既調伏，亦當調伏一切眾生。此是明出假之意。然出假有五意：一，慈悲心重，先人後己；二，憶本誓願，初發心時誓拔一切眾苦與一切樂。從假入空，既自拔四住苦已，今從空出假宜拔眾生苦也；三，智慧猛利，知住空有棄眾生之過，不能凈佛國土成就眾生，又未具足佛法教；四，有善方便，雖即入假不為六塵所染；五，有精進勇心，于生死意而有勇也。今取凈名經中五義配之意同。經云：『以己之疾愍于彼疾，』即慈悲同也。『當識宿世無數億苦，』豈非憶本誓願也？『當念饒益一切眾生，』豈非智慧知住空失利眾生之過同也？『念于凈命，』即善巧方便同也。『常起精進，』即是精進同也。此是經明五義，與此五意同矣。然二乘無此五事故，不能

【English Translation】 English version Of wisdom. This is called the Truth of the Path (Dukkha-nirodha-gamini-patipada-ariya-sacca, the truth of the path leading to the cessation of suffering). Because of the cessation of suffering and its accumulation, ignorance ceases; and even old age and death cease, because the causes and conditions cease. Thus, the three paths, six faults, four perversions, and eight sufferings all cease. Because the six faults cease, one obtains the ox cart (a metaphor for Mahayana); because suffering and its accumulation cease, one obtains the sheep cart (a metaphor for the Sravaka vehicle); because the twelve links of dependent origination cease, one obtains the deer cart (a metaphor for the Pratyekabuddha vehicle). Therefore, the sutra says: 'For the Sravakas, the Four Noble Truths are taught; for the Pratyekabuddhas, the twelve links of dependent origination are taught; for the Bodhisattvas, the Six Perfections (Sad-paramita, Six Paramitas) are taught.' Riding these three vehicles, one leaves the house of the five aggregates (Panca-khandha, the five aggregates that constitute individual existence), extinguishes the fire of the four perversions and eight sufferings, which is called leaving the burning house, and then enters the transformed city, obtaining all wisdom, the true essence of all Dharma doors. This is called the contemplation of entering emptiness from the provisional. In terms of stages, the Tripitaka (Tripiṭaka, the collection of Buddhist scriptures) is the stage of Arhat, the 'common' is the stage of 'task completed', the 'distinct' is the ten abodes, and the 'perfect' is the ten faiths. In terms of contemplating the mind, it is entering the realm of the two vehicles from the realm of the six paths. Secondly, the contemplation of emerging from emptiness into the provisional. The sutra says: 'Without fully possessing the Buddha-dharma, one should not extinguish perception and take attainment.' If there is suffering in the body, one should think of all suffering beings. Since I have tamed myself, I should also tame all beings. This clarifies the meaning of emerging from emptiness. There are five meanings to emerging from emptiness: first, a heavy heart of compassion, putting others before oneself; second, remembering the original vows, vowing to remove all suffering and give all happiness when first aspiring to enlightenment. Having already freed oneself from the suffering of the four abodes by entering emptiness from the provisional, one should now emerge from emptiness to free beings from suffering; third, sharp wisdom, knowing the fault of dwelling in emptiness and abandoning beings, being unable to purify the Buddha-land and accomplish beings, and not yet fully possessing the Buddha-dharma; fourth, having skillful means, not being defiled by the six dusts even when entering the provisional; fifth, having a spirit of diligence and courage, being courageous in the face of birth and death. Now, taking the five meanings from the Vimalakirti Sutra, the meaning is the same. The sutra says: 'Taking pity on their illness because of one's own illness,' which is the same as compassion. 'One should recognize the countless billions of sufferings of past lives,' is this not remembering the original vows? 'One should think of benefiting all beings,' is this not the same as wisdom knowing the fault of dwelling in emptiness and losing the benefit of beings? 'Thinking of pure life,' is the same as skillful means. 'Constantly arising diligence,' is the same as diligence. This sutra clarifies five meanings, which are the same as these five intentions. However, the two vehicles do not have these five qualities, so they cannot

出假。正出假有三事。一知病。二識藥。三授藥。一知病者。即知眾生見思世間出世間種種苦集之病。經云。苦有無量相。我于彼經竟不說之。非聲聞之所能解。集諦亦爾。遍知此無量苦集故。云知病也。二識藥者。諭如大醫師。善能了知一切眾生種種諸病藥。亦非一知藥。即是知世間出世間種種道滅之藥。遍學恒沙佛法。經云。道有無量相。我于彼經竟不說之。非諸聲聞緣覺所知。滅亦如是。菩薩遍學此無量道滅法門。故云識藥也。三應病授藥者。經云。舍利弗教金師之子。作不凈觀。教浣衣之子作數息觀。二俱不悟道。非但不悟而更增其邪見。此是不解應病授藥之失也。佛為說法即得悟道。此是應病授藥之相。今菩薩亦爾。學是應病授藥之法。隨應所堪稱其所宜而授法藥。令無差機之失。為此三事而出假也。前從假入空遍破見思。慧眼照真名破法遍。今從空入假遍學恒沙佛法。而破無知塵沙。而法眼照俗。應病授藥而無差機之過。名破法遍也。◎

觀心論疏卷第四大正藏第 46 冊 No. 1921 觀心論疏

觀心論疏卷第五

隋天臺沙門灌頂撰

◎第三明中道觀破法遍者。亦明五意。何者一為學無緣慈。前從假入空破眾生緣慈。次從空出假破法緣慈。今修中道離二邊慈故。

名無緣慈也。經云。緣如來者。名曰無緣。與實相同體無緣普覆法界。拔苦與樂故。名無緣同體慈悲也。二滿本弘誓者。經云。我本立誓願。令一切眾生咸令得佛道也。三為求佛智慧佛眼橫豎。覺了究竟窮源盡數也。四為學大方便無謀善權。住首楞嚴種種示現。五修大精進力。法華云。如有勇健能為難事。求王頂上之珠。有此事修第三觀也。此觀正破無明。但無明無有相貌。云何可觀。今還觀前二觀之智。何者望前則二觀是智。望后復為智障。問何以名智障。答夫中道智和融不二。前二智未能融一故。名智障融。一者空而常假。假而常空。寂則未始不照。照則未始不寂。是則空假寂照雙游而不二。即是中道不二而二即是雙游。是則三觀名雖異而體同。雖同未嘗一。雖異未嘗三。非三而三名為三德。非一而一名大涅槃。故經云。三德成一涅槃非三非一。非縱非橫不可思議。是則三觀智圓融玄妙。非相無相皆不可得。名為中道觀智。故破前二相不融之智也。今正明次第三觀。云何圓融不二。是則與圓觀何殊。答次第三觀若入中道與圓則不異。故如是說也。今更約三法檢破。何者一觀無明。二觀法性。三觀真緣。初觀無明者。觀前二智是智障。即是無明。今問。此智障為從何生。若謂從無明生。即是自生過。又無明無實云何

【現代漢語翻譯】現代漢語譯本名『無緣慈』（Minga Wuyuan Ci）。經中說：『緣如來』（Yuan Rulai）者，名為『無緣』，與實相相同，本體無緣而普遍覆蓋法界，拔除眾生苦難，給予眾生快樂，所以名為『無緣同體慈悲』（Wuyuan Tongti Cibei）。二、滿本弘誓：經中說：『我本立誓願，令一切眾生咸令得佛道』（Wo ben li shiyuan, ling yiqie zhongsheng xian ling de Fodao）也。三、為求佛智慧佛眼橫豎，覺了究竟，窮源盡數也。四、為學大方便無謀善權，住首楞嚴（Shou Lengyan），種種示現。五、修大精進力。《法華經》（Fahua Jing）云：『如有勇健能為難事，求王頂上之珠』，有此事修第三觀也。此觀正是爲了破除無明（wuming）。但無明沒有相貌，如何觀呢？現在還是觀前二觀之智。哪種情況是這樣呢？如果望前看，則二觀是智；如果望后看，又成為智障。問：為什麼稱為智障？答：因為中道智（zhongdao zhi）和融不二。前二智未能融合爲一，所以稱為智障。融合爲一，就是空而常假，假而常空，寂靜時未嘗不照，照時未嘗不寂靜。這樣，空、假、寂、照雙重執行而不二，就是中道，不二而二，就是雙重執行。這樣，三觀（sanguan）名義雖然不同，但本體相同；雖然相同，卻未嘗為一；雖然不同，卻未嘗為三。非三而三，名為三德（sande）；非一而一，名為大涅槃（da niepan）。所以經中說：『三德成一涅槃，非三非一，非縱非橫，不可思議』。這樣，三觀之智圓融玄妙，非相無相都不可得，名為中道觀智。所以破除前二相不融合之智。現在正式闡明次第三觀，如何圓融不二？這樣與圓觀（yuanguan）有什麼區別？答：次第三觀如果進入中道，與圓觀就沒有區別。所以這樣說。現在更用三法來檢驗破除。哪三法呢？一、觀無明；二、觀法性（faxing）；三、觀真緣（zhenyuan）。初觀無明，就是觀前二智是智障，也就是無明。現在問：這智障是從哪裡產生的？如果說是從無明產生的，就是自生過。而且無明沒有實體，如何產生呢？

【English Translation】 English version It is called 'Unconditioned Compassion' (Minga Wuyuan Ci). The sutra says: 'Those who are related to the Tathagata' (Yuan Rulai) are called 'Unconditioned,' which is identical to the true nature, the essence of which is unconditioned and universally covers the Dharma realm, removing the suffering of sentient beings and giving them happiness, hence it is called 'Unconditioned Co-essential Compassion' (Wuyuan Tongti Cibei). Second, fulfilling the original great vows: The sutra says: 'I originally made a vow to enable all sentient beings to attain Buddhahood' (Wo ben li shiyuan, ling yiqie zhongsheng xian ling de Fodao). Third, seeking the wisdom of the Buddha, the Buddha's eye perceives horizontally and vertically, realizing the ultimate truth, exhausting the source and counting all phenomena. Fourth, learning the great expedient means of skillful wisdom without contrivance, abiding in the Shurangama Samadhi (Shou Lengyan), manifesting in various ways. Fifth, cultivating great diligence and strength. The Lotus Sutra (Fahua Jing) says: 'If there is a brave and strong person who can do difficult things, seeking the pearl on the king's head,' there is this matter of cultivating the Third Contemplation. This contemplation is precisely for breaking through ignorance (wuming). But ignorance has no form, how can it be contemplated? Now, contemplate the wisdom of the previous two contemplations. In what situation is this the case? If looking forward, the two contemplations are wisdom; if looking backward, they become obstacles to wisdom. Question: Why are they called obstacles to wisdom? Answer: Because the wisdom of the Middle Way (zhongdao zhi) is harmonious and non-dual. The previous two wisdoms have not yet merged into one, so they are called obstacles to wisdom. Merging into one means being empty yet constantly provisional, provisional yet constantly empty, always illuminating in stillness, and always still in illumination. Thus, emptiness, provisionality, stillness, and illumination operate in duality yet are non-dual, which is the Middle Way. Non-dual yet dual is dual operation. Thus, the three contemplations (sanguan), though different in name, are the same in essence; though the same, they are never one; though different, they are never three. Non-three yet three are called the Three Virtues (sande); non-one yet one is called Great Nirvana (da niepan). Therefore, the sutra says: 'The Three Virtues become one Nirvana, neither three nor one, neither vertical nor horizontal, inconceivable.' Thus, the wisdom of the three contemplations is perfectly harmonious and profound, neither form nor formlessness can be obtained, and it is called the wisdom of the Middle Way contemplation. Therefore, it breaks through the non-fused wisdom of the previous two aspects. Now, formally explain the sequential three contemplations, how are they perfectly harmonious and non-dual? How is this different from the Perfect Contemplation (yuanguan)? Answer: If the sequential three contemplations enter the Middle Way, they are no different from the Perfect Contemplation. That's why it is said this way. Now, let's use the three dharmas to examine and break through. What are the three dharmas? First, contemplating ignorance; second, contemplating the nature of Dharma (faxing); third, contemplating true conditions (zhenyuan). The initial contemplation of ignorance is to contemplate that the previous two wisdoms are obstacles to wisdom, which is ignorance. Now, I ask: Where does this obstacle to wisdom arise from? If it is said to arise from ignorance, then it is a self-arising fault. Moreover, ignorance has no substance, how can it arise?

能生。若謂從法性生。即是他生。又且法性無生。云何能生耶。若謂無明法性合。即是共生。若離即是無因生。四句皆不可例前破也。二約法性破者。前檢無明不可得。仍謂無明即法性。今問。為無明滅法性生。為不滅法性生。為亦滅亦不滅法性生。為非滅非不滅法性生。四句皆不可也。三約真緣破者。此無明為從緣修生。為從真修生若共若無因生耶。若緣修生。緣修無常。云何能生若真修生。真云何生。共無因皆不可也。兩釋不同。一云緣修顯真。二云緣修滅真。自顯即是自生。若緣修顯真修即是他生。四句皆不可。並如前破也。齊此次第三觀豎破法遍略竟。余廣如止觀中辯也。第二明非豎破者。前已明圓門。今更略出者。明圓觀心。十界六道即有門。是生生句二乘即空門。是生不生句。菩薩即亦空亦有門。是不生生句佛界即非空非有門。是不生不生句。今既觀一念圓具十界。豈非一界即十界。一句即四句。一門即四門。名為圓門耶。今約此圓門修觀者。門既圓通觀亦圓融。圓觀入圓門也何者今圓觀心六道界。約生法即具十界者。假即未嘗不空不中。即是圓伏五住惑也。觀心二乘界即具十界者。即是空觀。空未嘗不假不中。圓伏五住。觀心佛界具十界者。觀中未嘗不空不假。而常雙照也。又觀假而未嘗不空不中者。

斯則假。非有相非無相。即圓伏五住也。觀空而未嘗不假不中者。斯空非無相非有相。即圓伏五住觀中而未嘗不空不假。斯則相無相而雙游。雙游而未嘗相無相也。斯則一假一切假。一空一切空。一中一切中。非一非一切也。問空破假假破空中雙破空假。云何得用一體耶。答世間質閡四大相破。而相成共成一體。況乎靈智三觀相破。而相資成三德一大涅槃。何足致疑乎。何者空破假假無有相。假破空空無有相。中破空假無二邊過雙用。破中中不失枯榮雙照也。空資于假方便有慧解。假資于空慧有方便解。中資空假二慧俱寂。空假資中中常雙用。二鳥俱游也。今更喻者。冰譬于假。水喻于空。濕況于中。是則冰水濕三名雖異而不妨體一。三觀名殊何妨體同也。斯則一破一切破無惑而不盡。一資一切資無法而不成。又圓觀心十界者。佛界即法身德。亦即如來衣。二乘界是第一義空。即般若德。亦即如來座。菩薩界即是解脫德。亦即如來室。是則三德成大涅槃。名為安樂行。如來衣座室三是如來之圓行。此行是涅槃行故。名安樂行也。涅槃經云。復有一行是如來行。斯之謂也。故知圓觀心十界者。即是常觀涅槃行道。行如來行。是安樂行也。然三德即三般若三涅槃。乃至十種三法圓具十法界觀中也。又安樂即理一。行即行一

【現代漢語翻譯】現代漢語譯本：這就是假。非有相也非無相。即是圓教中僅僅是降伏五住煩惱的狀態。觀察空性但又未嘗不是假有、不是中道，這樣的空性非無相也非有相。即是圓教中僅僅是降伏五住煩惱的狀態。觀察中道但又未嘗不是空性、不是假有，這就是相和無相同時並存，同時並存但又未嘗不是相和無相。這就是一假一切假，一空一切空，一中一切中，非一也非一切。問：空破除假，假破除空，中道同時破除空和假，如何能夠運用一體的道理呢？答：世間的物質相互阻礙，四大互相破除，但又相互成就，共同形成一體。更何況靈智的三觀互相破除，但又相互資助，成就法身、般若、解脫三德，最終成就一大涅槃，有什麼值得懷疑的呢？什麼是空破假呢？假沒有自相。什麼是假破空呢？空沒有自相。什麼是中破空假呢？沒有落入二邊的過失，同時運用。什麼是破中呢？中道不失去枯榮雙照的智慧。空性資助於假有，方便就有智慧的理解。假有資助於空性，智慧就有方便的理解。中道資助空和假，兩種智慧都寂靜。空和假資助中道，中道常常同時運用，就像兩隻鳥一起飛翔。現在再打個比方，冰比喻為假，水比喻為空，濕比喻為中。這樣，冰、水、濕三個名稱雖然不同，但不妨礙它們的本體是一樣的。三觀的名稱不同，又有什麼妨礙它們的本體相同呢？這就是一破一切破，沒有疑惑而不盡除。一資一切資，沒有法而不成就。又，用圓教的智慧來觀察心和十法界，佛界就是法身德，也就是如來衣。二乘界是第一義空，也就是般若德，也就是如來座。菩薩界就是解脫德，也就是如來室。這樣，法身、般若、解脫三德成就大涅槃，名為安樂行。如來衣、座、室三者是如來的圓滿行持，這種行持是涅槃的行持，所以名為安樂行。《涅槃經》說：『復有一行是如來行』，說的就是這個。所以要知道，用圓教的智慧來觀察心和十法界，就是常常觀察涅槃的行道，行如來的行，這就是安樂行。然而，法身、般若、解脫三德就是三種般若，三種涅槃，乃至十種三法圓滿具備在十法界的觀照之中。又，安樂就是理一，行就是行一。

【English Translation】 English version: This is '假' (jia, provisionality). It is neither '有相' (youxiang, having characteristics) nor '無相' (wuxiang, without characteristics). It is the state of merely subduing the five kinds of delusion in the perfect teaching. Observing emptiness, yet never not being provisional or not being the middle way, this emptiness is neither without characteristics nor with characteristics. It is the state of merely subduing the five kinds of delusion in the perfect teaching. Observing the middle way, yet never not being emptiness or not being provisional, this is the coexistence of characteristics and no characteristics, coexisting but never not being characteristics and no characteristics. This is one provisionality is all provisionalities, one emptiness is all emptinesses, one middle is all middles, neither one nor all. Question: Emptiness destroys provisionality, provisionality destroys emptiness, the middle way simultaneously destroys emptiness and provisionality, how can one use the principle of oneness? Answer: The material world obstructs each other, the four great elements destroy each other, but they also accomplish each other, together forming a unity. Moreover, the three contemplations of spiritual wisdom destroy each other, but they also assist each other, accomplishing the three virtues of Dharmakaya (法身, Fǎshēn, Dharma body), Prajna (般若, Bōrě, wisdom), and Liberation, ultimately accomplishing the great Nirvana, what is there to doubt? What is emptiness destroying provisionality? Provisionality has no self-nature. What is provisionality destroying emptiness? Emptiness has no self-nature. What is the middle way destroying emptiness and provisionality? There is no fault of falling into two extremes, using them simultaneously. What is destroying the middle way? The middle way does not lose the wisdom of illuminating both flourishing and decay. Emptiness assists provisionality, convenience has wise understanding. Provisionality assists emptiness, wisdom has convenient understanding. The middle way assists emptiness and provisionality, both wisdoms are tranquil. Emptiness and provisionality assist the middle way, the middle way always uses them simultaneously, like two birds flying together. Now, to use another analogy, ice is likened to provisionality, water is likened to emptiness, and wetness is likened to the middle way. Thus, although the three names of ice, water, and wetness are different, it does not hinder their substance from being one. The names of the three contemplations are different, what hinders their substance from being the same? This is one destruction is all destructions, there is no delusion that is not completely eliminated. One assistance is all assistances, there is no dharma that is not accomplished. Furthermore, using the perfect teaching to contemplate the mind and the ten realms, the Buddha realm is the virtue of the Dharmakaya, which is also the robe of the Tathagata (如來, Rúlái, Thus Come One). The Two Vehicles realm is the ultimate emptiness, which is also the Prajna virtue, which is also the seat of the Tathagata. The Bodhisattva realm is the virtue of liberation, which is also the chamber of the Tathagata. Thus, the three virtues of Dharmakaya, Prajna, and Liberation accomplish the great Nirvana, called the practice of peace and joy. The three of the Tathagata's robe, seat, and chamber are the perfect practice of the Tathagata, this practice is the practice of Nirvana, therefore it is called the practice of peace and joy. The Nirvana Sutra says: 'There is also a practice that is the practice of the Tathagata', this is what it is referring to. Therefore, know that using the perfect teaching to contemplate the mind and the ten realms is to constantly contemplate the path of Nirvana, practicing the practice of the Tathagata, this is the practice of peace and joy. However, the three virtues of Dharmakaya, Prajna, and Liberation are the three Prajnas, the three Nirvanas, and even the ten kinds of three dharmas are perfectly complete in the contemplation of the ten realms. Moreover, peace and joy is the oneness of principle, practice is the oneness of practice.

。修觀者即人一。圓觀之教即教一。四一之義是法華之玄宗也。圓破九法界故。名非橫非豎破法遍也。五明通塞者。法華經云。有一導師善知通塞。將導眾人。欲過險道至珍寶所。凈名云。弟子眾塵勞隨意之所轉。即是。行者善能將導心數眾生。過險道也。經云。寧作心師莫師於心。今觀心十界三觀寂照。導諸心數離二乘難。是為心師。名大導師善知通塞。何者識心中六道界即苦集。是塞于真諦。識心中二乘界道滅。雖通真諦而塞菩薩世諦。識心中菩薩界。雖通世諦。而塞中道第一義諦。心中佛界具遍三諦。此次第論通塞耳。若識心中九界即佛界者。一切塞皆通也。若迷心中佛界為九界者。一切通皆塞也。圓觀一道清凈無通無塞。而通塞不相障也。又觀心假而不空。即增謗之。塞觀心空而不假。即損謗之塞。若雙照空假而不中。即增損謗之塞。但中而不空假。即非有非無。名愚癡論之塞也。觀心若空而常假慧有方便解。是通非塞也。觀心假而常空方便有慧解。是通非塞也。觀心空假而常中二慧雙寂。是通非塞也。觀心中而常空假雙用寂照。是通非塞也。問何以俱約心辯通塞耶。答上觀心而不悟者。由不識心中通塞邪正障難。一切法門乃至十章並約心論何止通塞一章耶。約余則疏。學者則外求。不稱論意也。六明三十七

道品調停者。然道品有四種。一者分別道品。如四念處四正勤等。各各從此入道也。二相攝道品者。如相攝六度也。三約位如四念處位。乃至八正道。即見道位也。四相生道品。今正明相生調停之道品也。問道品是二乘法。菩薩云何觀。答釋論正訶此義。誰作是說。經云。道品善知識由是成正覺。又經云。修八正道能見佛性。云何非大乘耶。四念處者。觀一念心有十界百如。今觀心中六道五陰即空。二乘界者。名四枯念處也。觀心六道五陰即假。菩薩界者。名四榮念處也。觀心六道五陰即佛界者。即非枯非榮。入大寂涅槃。觀心佛界即九法界者。即枯榮雙照二鳥俱游也。斯則觀心十界照而常寂。即於心中娑羅雙樹。入三德秘密之藏大涅槃也。故經云。一切眾生即大涅槃。不復更滅即其義也。論初已釋四念處。今不廣論也。又觀心中六道界。即二乘界者。即破常樂四倒之魔也。觀心六道界。即菩薩界者。即破無常四倒之魔也。觀心六界。即佛界者。即雙破．八倒非枯非榮而枯而榮。二為俱游寂而常照。即於此心而坐道場也。故經云。修四念處名坐道場。斯之謂也。然十界百如在心稱不可思義。名相寂絕者。約心辨坐道場入涅槃。意趣玄微亦不可思議也。四正勤者。觀心十界。未生六道噁心勤遮令莫生。已生勤斷令滅。未

生四聖善心勤令生。已生勤令增長。是名四正勤。又勤滅九界勤生佛界也。四如意足者。靜定也。前修念處正勤。皆是慧性。慧多則散。次修如意定。用制其散令定慧均平。使觀照明了。經云。一切眾生有三種定。謂上中下。下者。心數定也。中者。味禪定也。上者。佛性首楞嚴定。是則眾生皆有寂定之本習。今修如意息散歸本定也。經云。一切眾生即菩提相。即本有智明。今修念處使還源本凈也。五根者。謂信進定慧念也。上修念處如意。定慧寂照。心源十界百如明瞭無疑。信根生也。正勤轉進即精進根。生念慧轉明即慧根生也。如意增進定根生也。定慧均平念根生也。五力者。謂信進定慧念。力者。信破疑障。進破懈怠障定破亂障慧破癡障。念破邪障。能破五障故。名五力也。七覺者。謂喜進擇除舍定念也。上雖定慧照明心源。不悟者。恐沉浮不一故。用七覺調停令得一心。經云。御以一心遊於八正路也。何者。心若沉昏。當用擇喜進三覺分策起也。心若浮散。當用除舍定三覺分息亂也。心若不沈不浮。當用念覺分寂照心源也。又偏觀心空即沈相。偏觀心假即浮相。正觀中道即不沈不浮。名一心也。若七覺不入。當更修八正道也。觀心十界百如如上念處之觀。觀心非枯非榮而枯榮雙照。一心圓具三觀。名為正見。

【現代漢語翻譯】現代漢語譯本：生起四種聖潔的善心，努力令其生起；已經生起的，努力令其增長。這叫做四正勤（Sìzhèngqín，Four Right Exertions）。進一步說，就是努力滅除九界（Jiǔjiè，Nine Realms）的染污，努力生起佛界（Fójiè，Buddha Realm）的清凈。四如意足（Sìrúyìzú，Four Foundations of Mindfulness）指的是靜慮和禪定。前面修習的念處（niànchù，Four Foundations of Mindfulness）、正勤，都是智慧的體性。智慧多了容易散亂，所以接著修習如意定（rúyìdìng，Concentration），用來制止散亂，使定和慧達到平衡，使觀照更加明瞭。經書上說，一切眾生有三種定，即上、中、下。下等是心數定（xīnshùdìng，lower concentration），中等是味禪定（wèichándìng，middle concentration），上等是佛性首楞嚴定（Fóxìng shǒuléngyándìng，highest concentration）。這就是說眾生都具有寂靜禪定的本能，現在修習如意，是爲了止息散亂，迴歸本有的禪定。經書上說，一切眾生即是菩提相（Pútíxiàng，Bodhi nature），即是本有的智慧光明，現在修習念處，是爲了使之迴歸本源的清凈。五根（Wǔgēn，Five Roots）指的是信（xìn，faith）、進（jìn，diligence）、定（dìng，concentration）、慧（huì，wisdom）、念（niàn，mindfulness）。上面修習念處、如意，定慧寂靜照耀，心源十界百如（Shíjiè bǎirú，Ten Realms and Hundred Suchnesses）明瞭無疑，信根就產生了。正勤轉進就是精進根（jīngjìngēn，root of diligence）。生起念慧，轉為明瞭，就是慧根（huìgēn，root of wisdom）產生了。如意增進，定根（dìnggēn，root of concentration）就產生了。定慧均平，念根（niàngēn，root of mindfulness）就產生了。五力（Wǔlì，Five Powers）指的是信、進、定、慧、念。力，指的是信能破除疑惑的障礙，進能破除懈怠的障礙，定能破除散亂的障礙，慧能破除愚癡的障礙，念能破除邪見的障礙。因為能破除這五種障礙，所以叫做五力。七覺支（Qījuézhī，Seven Factors of Enlightenment）指的是喜（xǐ，joy）、進（jìn，diligence）、擇（zé，discernment）、除（chú，tranquility）、舍（shě，equanimity）、定（dìng，concentration）、念（niàn，mindfulness）。上面雖然定慧照亮心源，但沒有領悟的人，恐怕會沉浮不定，所以用七覺支來調停，使之達到一心。經書上說，用一心駕馭，游於八正道（Bāzhèngdào，Eightfold Path）。如果心沉沒昏昧，應當用擇、喜、進這三種覺支來策勵提起。如果心浮躁散亂，應當用除、舍、定這三種覺支來止息散亂。如果心不沉沒也不浮躁，應當用念覺支來寂靜照耀心源。進一步說，偏執地觀察心空，就是沉沒之相；偏執地觀察心假，就是浮躁之相；正確地觀察中道，就是不沉沒也不浮躁，叫做一心。如果七覺支不能進入，應當進一步修習八正道。觀察心十界百如，如上面念處的觀法。觀察心非枯非榮，而枯榮雙照，一心圓滿具足三觀（sānguān，Three Contemplations），叫做正見（zhèngjiàn，Right View）。

【English Translation】 English version: Generate the four holy and wholesome minds diligently to arise. For those already arisen, diligently cause them to increase. This is called the Four Right Exertions (Sìzhèngqín). Furthermore, it is to diligently extinguish the defilements of the Nine Realms (Jiǔjiè) and diligently generate the purity of the Buddha Realm (Fójiè). The Four Foundations of Mindfulness (Sìrúyìzú) refer to tranquility and concentration. The previously cultivated Four Foundations of Mindfulness (niànchù) and Right Exertions are all of the nature of wisdom. Too much wisdom can lead to scattering, so next cultivate the Concentration (rúyìdìng) to restrain the scattering, so that concentration and wisdom are balanced, and the observation is clearer. The scriptures say that all sentient beings have three kinds of concentration, namely upper, middle, and lower. The lower is mind-number concentration (xīnshùdìng), the middle is taste-Chan concentration (wèichándìng), and the upper is Buddha-nature Shurangama concentration (Fóxìng shǒuléngyándìng). This means that all sentient beings have the inherent habit of quiet concentration. Now, cultivating mindfulness is to stop scattering and return to the original concentration. The scriptures say that all sentient beings are the Bodhi nature (Pútíxiàng), which is the inherent wisdom and light. Now, cultivating the Four Foundations of Mindfulness is to make it return to the original purity. The Five Roots (Wǔgēn) refer to faith (xìn), diligence (jìn), concentration (dìng), wisdom (huì), and mindfulness (niàn). Above, cultivating the Four Foundations of Mindfulness, concentration is quiet and illuminating, the source of mind, the Ten Realms and Hundred Suchnesses (Shíjiè bǎirú) are clear and without doubt, and the root of faith arises. Right exertion and progress are the root of diligence (jīngjìngēn). Generating mindfulness and wisdom, turning to clarity, is the root of wisdom (huìgēn) arising. Concentration increases, and the root of concentration (dìnggēn) arises. Concentration and wisdom are balanced, and the root of mindfulness (niàngēn) arises. The Five Powers (Wǔlì) refer to faith, diligence, concentration, wisdom, and mindfulness. Power refers to faith being able to break through the obstacles of doubt, diligence being able to break through the obstacles of laziness, concentration being able to break through the obstacles of distraction, wisdom being able to break through the obstacles of ignorance, and mindfulness being able to break through the obstacles of wrong views. Because it can break through these five obstacles, it is called the Five Powers. The Seven Factors of Enlightenment (Qījuézhī) refer to joy (xǐ), diligence (jìn), discernment (zé), tranquility (chú), equanimity (shě), concentration (dìng), and mindfulness (niàn). Although concentration and wisdom illuminate the source of mind, those who have not realized it are afraid of being unstable, so the Seven Factors of Enlightenment are used to reconcile them to achieve one mind. The scriptures say, 'Use one mind to drive and travel on the Eightfold Path (Bāzhèngdào).' If the mind is sinking and faint, the three factors of discernment, joy, and diligence should be used to encourage and lift it up. If the mind is impetuous and scattered, the three factors of tranquility, equanimity, and concentration should be used to stop the scattering. If the mind is neither sinking nor impetuous, the factor of mindfulness should be used to quietly illuminate the source of mind. Furthermore, to be attached to observing the emptiness of the mind is the appearance of sinking; to be attached to observing the falsity of the mind is the appearance of impetuosity; to correctly observe the Middle Way is neither sinking nor impetuous, which is called one mind. If the Seven Factors of Enlightenment cannot enter, one should further cultivate the Eightfold Path. Observe the mind, the Ten Realms and Hundred Suchnesses, as in the above observation of the Four Foundations of Mindfulness. Observe the mind as neither withered nor flourishing, but withered and flourishing are both illuminated, and one mind fully possesses the Three Contemplations (sānguān), which is called Right View (zhèngjiàn).

研思此理名正思惟。為他說心正觀名為正語。此觀能感妙果名為正業。以此慧名為正命。一心中道名為正念。此觀能破二邊之惑。名為正慧。此觀能止二邊亂名為正定也。譬者四念處如種子。正勤如抽芽。五根如根生。五力如莖葉。七覺為華。八正如果。故經云。覺意凈妙華解脫智慧果。斯之是也。然道品將到涅槃城。有空無相無作三門。亦名三解脫。亦名三三昧。從正見入定發無漏智名大臣。定名大王。故名三三昧非智不禪也。正定生正見發無漏定為大臣。正見為大王。名三解脫非禪不智也。三藏苦下空無我二為空門。滅下四為無相門。集道八苦下二足為十名無作門。通教苦集皆空即空門。亦不計空相名無相門。亦無能觀者。名無作門。別教從假入空即空門。亦無空相即從空出假。名無相門。既無空相亦無假相。即入中道。亦無中道相。可願求名無作門。圓教三三昧即圓用也。既次第破入宜別教三三昧門入涅槃也。七修六度助道。何者上修道品調停而真明不開。慳貪心蔽保愛身財。惑亂心神。茍求障于理觀。經云。貪狼于財色。坐之不得道。斯由不能捨依正二報。貪愛纏綿豈能悟道者也。至如薩陀波侖舍難捨之髓。賣難賣之身。以求般若。何況資財者乎。斯則豈不果愿于香城。契般若於東土者也。然積劫空喪身財未

【現代漢語翻譯】現代漢語譯本研習並思考這個道理，名為正思惟（Samyak-saṃkalpa，正確的思維）。爲了他人宣說內心的正觀，名為正語（Samyak-vāc，正確的言語）。這種正觀能夠感得美妙的果報，名為正業（Samyak-karmānta，正確的行為）。憑藉這種智慧，名為正命（Samyag-ājīva，正確的謀生）。一心安住于中道，名為正念（Samyak-smṛti，正確的念住）。這種正觀能夠破除二邊的迷惑，名為正慧（Samyak-dṛṣṭi，正確的見解）。這種正觀能夠止息二邊的擾亂，名為正定（Samyak-samādhi，正確的禪定）。譬如，四念處（catuḥ-smṛtyupasthāna，四種念住）如同種子，正勤（Samyag-vyāyāma，正確的精進）如同抽芽，五根（pañcendriyāṇi，信、精進、念、定、慧五種能力）如同根的生長，五力（pañca balāni，信、精進、念、定、慧五種力量）如同莖葉，七覺支（sapta bodhyaṅgāni，七種覺悟的因素）如同花朵，八正道（aṣṭāṅga-mārga，八種正確的道路）如同果實。所以經中說：『覺悟的意念是清凈美妙的花朵，解脫的智慧是果實。』說的就是這個道理。然而，道品（bodhipākṣika-dharmāḥ，菩提分法）將要到達涅槃（nirvāṇa，寂滅）之城，有空（śūnyatā，空性）、無相（animitta，無相）、無作（apraṇihita，無愿）三門，也稱為三解脫門（trīṇi vimokṣamukhāni），也稱為三三昧（trīṇi samādhīni，三種禪定）。從正見（Samyak-dṛṣṭi，正確的見解）入定，生髮無漏智（anāsrava-jñāna，沒有煩惱的智慧），名為大臣；禪定名為大王。所以稱為三三昧，沒有智慧就不能入禪定。正定生髮正見，生髮無漏定為大臣，正見為大王，名為三解脫門，沒有禪定就沒有智慧。三藏（tripiṭaka，經、律、論三部分）中，苦諦（duḥkha-satya，苦的真理）之下的空和無我（anātman，無我）二者為空門（śūnyatā-dvāra，空性之門），滅諦（nirodha-satya，滅的真理）之下的四者為無相門（animitta-dvāra，無相之門），集諦（samudaya-satya，集起之真理）和道諦（mārga-satya，道的真理）的八苦之下的二足為十，名為無作門（apraṇihita-dvāra，無愿之門）。通教（sadharmanusāri-bodhisattva-yāna，通教菩薩乘）中，苦集皆空即是空門，也不執著于空相，名為無相門，也沒有能觀者，名為無作門。別教（pṛthag-jana-yāna，別教乘）中，從假入空即是空門，也沒有空相，即是從空出假，名為無相門，既沒有空相也沒有假相，即入中道，也沒有中道相可以愿求，名為無作門。圓教（ekayāna，圓教乘）的三三昧即是圓滿的運用。既然次第破入，適宜于別教的三三昧門進入涅槃。七修（sapta śaikṣāḥ，七種有學之法）和六度（ṣaṭ pāramitāḥ，六種到達彼岸的方法）是助道之法。什麼叫做上修道品（bodhipākṣika-dharmāḥ，菩提分法）調停而真明不開呢？因為慳吝貪婪的心矇蔽，保愛自身和財物，迷惑擾亂心神，茍且追求而障礙了理觀。經中說：『貪戀財色，坐禪也不能得道。』這是由於不能捨棄依報（āśraya-vipāka，所依的果報）和正報（adhipati-vipāka，主宰的果報）二者，貪愛纏綿，怎麼能夠悟道呢？至於薩陀波侖（Sādhaprarudita，常啼菩薩）捨棄難捨的骨髓，賣掉難賣的身體，以求般若（prajñā，智慧），何況是資財呢？這豈不是在香城（Gandhavyūha，香積佛國）圓滿願望，在東土契合般若嗎？然而，積累劫數空耗身財未

【English Translation】 English version Studying and contemplating this principle is called Right Thought (Samyak-saṃkalpa). Speaking to others about the right contemplation in one's heart is called Right Speech (Samyak-vāc). This contemplation can bring about wonderful results, which is called Right Action (Samyak-karmānta). Relying on this wisdom is called Right Livelihood (Samyag-ājīva). Focusing the mind on the Middle Way is called Right Mindfulness (Samyak-smṛti). This contemplation can break through the delusion of the two extremes, which is called Right Understanding (Samyak-dṛṣṭi). This contemplation can stop the disturbance of the two extremes, which is called Right Concentration (Samyak-samādhi). For example, the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna) are like seeds, Right Effort (Samyag-vyāyāma) is like sprouting, the Five Roots (pañcendriyāṇi, the five faculties of faith, effort, mindfulness, concentration, and wisdom) are like the growth of roots, the Five Powers (pañca balāni, the five powers of faith, effort, mindfulness, concentration, and wisdom) are like stems and leaves, the Seven Factors of Enlightenment (sapta bodhyaṅgāni) are like flowers, and the Eightfold Path (aṣṭāṅga-mārga) is like fruit. Therefore, the sutra says: 'The thought of enlightenment is a pure and wonderful flower, and the wisdom of liberation is the fruit.' This is the principle being discussed. However, the path factors (bodhipākṣika-dharmāḥ) are about to reach the city of Nirvana (nirvāṇa), and there are the three gates of Emptiness (śūnyatā), Signlessness (animitta), and Wishlessness (apraṇihita), also known as the Three Doors of Liberation (trīṇi vimokṣamukhāni), also known as the Three Samadhis (trīṇi samādhīni). Entering concentration from Right View (Samyak-dṛṣṭi) and generating non-outflow wisdom (anāsrava-jñāna) is called a minister; concentration is called the great king. Therefore, it is called the Three Samadhis; without wisdom, one cannot enter concentration. Right Concentration generates Right View, and generating non-outflow concentration is the minister, and Right View is the great king, which is called the Three Doors of Liberation; without concentration, there is no wisdom. In the Three Baskets (tripiṭaka), the emptiness and non-self (anātman) under the Truth of Suffering (duḥkha-satya) are the Gate of Emptiness (śūnyatā-dvāra), the four under the Truth of Cessation (nirodha-satya) are the Gate of Signlessness (animitta-dvāra), and the two feet under the eight sufferings of the Truth of Accumulation (samudaya-satya) and the Truth of the Path (mārga-satya) are ten, called the Gate of Wishlessness (apraṇihita-dvāra). In the Common Teaching (sadharmanusāri-bodhisattva-yāna), the emptiness of both suffering and accumulation is the Gate of Emptiness, and not clinging to the appearance of emptiness is called the Gate of Signlessness, and there is no one who can contemplate, which is called the Gate of Wishlessness. In the Distinct Teaching (pṛthag-jana-yāna), entering emptiness from the provisional is the Gate of Emptiness, and there is no appearance of emptiness, that is, emerging from emptiness into the provisional, which is called the Gate of Signlessness, and since there is neither the appearance of emptiness nor the appearance of the provisional, one enters the Middle Way, and there is no appearance of the Middle Way to wish for, which is called the Gate of Wishlessness. The Three Samadhis of the Perfect Teaching (ekayāna) are the perfect application. Since one breaks through and enters in sequence, it is suitable to enter Nirvana through the Three Samadhi Gates of the Distinct Teaching. The Seven Practices (sapta śaikṣāḥ) and the Six Perfections (ṣaṭ pāramitāḥ) are aids to the path. What is meant by cultivating the path factors (bodhipākṣika-dharmāḥ) above, harmonizing them, but the true understanding does not open up? It is because the mind is obscured by stinginess and greed, cherishing oneself and one's possessions, confusing and disturbing the mind, and seeking temporary gains, thus hindering the contemplation of truth. The sutra says: 'Greedy for wealth and sex, one cannot attain the path even in meditation.' This is because one cannot give up the two rewards of the dependent retribution (āśraya-vipāka) and the proper retribution (adhipati-vipāka), and being entangled in greed and love, how can one awaken to the path? As for Sādhaprarudita (Sādhaprarudita), he gave up the marrow that was difficult to give up and sold the body that was difficult to sell in order to seek Prajñā (prajñā), let alone material possessions? Wouldn't this be fulfilling the wish in Gandhavyūha (Gandhavyūha) and aligning with Prajñā in the Eastern Land? However, accumulating kalpas of empty waste of body and wealth has not

曾為道。今能捨必亡之身。求道取盡何憂不會。世有人怒勇亡身入陣。斯之等類死亡者億兆。經云。刀兵死者必墮地獄。竟何利之。有今行者。必能怒勇亡身攻破四魔王。豈不解髻中明珠而與之者也。或正修觀時破戒心起。三業乖違犯于戒律。使理觀不開。經云。尸羅不清凈三昧不現前。所以加心。持戒以為橋樑。以為戒足生死大河。方可得度也。所以菩薩為度生死大海。護惜浮囊微塵不棄。行者當軌之也。或修觀時瞋恚蔽生。常思九惱以障理觀。爾時當修忍心。經云。忍辱第一道涅槃佛稱最。彼以曲來我以直應。誠心無瞋于理自直。經云。瞋時常著如來衣。如來衣者。柔和忍辱是。又經云。設眾惡來加唸佛故應忍。若存聖言無事不成也。或修觀時懈怠心生不能開悟。當加精進。夫建小事心不決至。尚不能成。況欲排五住之重關。度生死之大海。而不勤勞。妙道何由可契。至如波侖傍立於衢。經無量時不念疲勞。不念晝夜。不念飲食。但念何時得見曇無竭菩薩得聞般若。以其精進遂感冥通耳。故云。諸佛一心勤精進故。得三菩提。何況余善法耶。所以仙人禮白骨謝往昔之勤。餓鬼打死屍報其昔懈。今不打身進道。后勞思何益也。或時正修觀而散亂心生。爾時當加修禪寂也。經云。十劫坐道場。身體及手足寂然安不動。

【現代漢語翻譯】現代漢語譯本過去爲了求道，現在能夠捨棄這必定會死亡的身體。如果爲了求道而竭盡全力，又有什麼可擔心的呢？世上有人因憤怒而奮勇獻身戰場，像這樣死亡的人數以億計。《經》中說，因刀兵而死的人必定墮入地獄，這又有什麼好處呢？如果現在修行的人，能夠憤怒而勇敢地獻身，攻破四魔王（四種障礙修行的魔），這難道不是解下髻中的明珠而贈送給別人嗎？或者在專心修習觀行的時候，破戒之心生起，身、口、意三業與戒律相違背，導致理觀無法開啟。《經》中說，如果戒律不清凈，三昧（專注的狀態）就不會顯現。所以要用心持戒，把持戒作為橋樑，把戒律作為雙足，才能渡過生死的大河。因此，菩薩爲了渡過生死的大海，會愛護浮囊，即使是微小的灰塵也不會丟棄。修行者應當遵循這個原則。或者在修習觀行的時候，嗔恚之心遮蔽了智慧，常常思慮九種惱怒之事來阻礙理觀。這時應當修習忍辱之心。《經》中說，忍辱是第一道，涅槃是佛所稱讚的。別人用彎曲的手段來對待我，我就用正直的態度來回應。如果內心真誠沒有嗔恨，道理自然正直。《經》中說，嗔怒的時候，常常穿著如來的衣服。如來的衣服，就是柔和忍辱。又《經》中說，即使有各種惡事加身，因爲念佛的緣故也應當忍受。如果遵循聖人的教誨，就沒有什麼事情不能成功。或者在修習觀行的時候，懈怠之心生起，不能開悟，應當更加精進。建立小事，如果心意不堅定，尚且不能成功，更何況想要突破五住地煩惱的重重關卡，渡過生死的大海，而不勤勞努力，又怎麼能夠契合妙道呢？例如波侖（Bāluna，人名）站在路旁，經歷了無數的時間，不覺得疲勞，不考慮白天黑夜，不考慮飲食，只是想著什麼時候能夠見到曇無竭菩薩（Dharmodgata，菩薩名），聽到般若（Prajna，智慧）。因為他的精進，最終感應到了冥冥之中的溝通。所以說，諸佛一心勤奮精進，才能夠獲得三菩提（Samādhi，正覺），更何況其他的善法呢？所以仙人禮拜白骨，感謝過去的勤勞；餓鬼鞭打死屍，報復他過去的懈怠。現在不鞭策自身精進修道，以後勞苦思念又有什麼用呢？或者有時在專心修習觀行的時候，散亂之心生起，這時應當更加修習禪定。《經》中說，在道場中靜坐十劫，身體和手腳寂靜安穩不動。

【English Translation】 English version In the past, it was for the sake of the Dao (the Way). Now, being able to relinquish this body that is destined to perish, what worries are there if one seeks the Dao with all one's might? In the world, there are those who bravely sacrifice themselves on the battlefield out of anger. The number of such deaths amounts to billions. The Sutra says that those who die by the sword will surely fall into hell. What benefit is there in that? If practitioners today can bravely and fiercely dedicate themselves to breaking through the Four Maras (four kinds of demons that obstruct practice), isn't this like giving away the bright pearl from one's hair knot? Or, when diligently practicing contemplation, the mind of breaking precepts arises, and the three karmas (body, speech, and mind) deviate from the precepts, causing the principles of contemplation not to open up. The Sutra says that if the precepts are not pure, Samadhi (state of concentration) will not manifest. Therefore, one must diligently uphold the precepts, taking the upholding of precepts as a bridge, and the precepts as feet, to cross the great river of birth and death. Thus, Bodhisattvas, in order to cross the ocean of birth and death, cherish the floating raft, not discarding even the smallest dust. Practitioners should follow this principle. Or, when practicing contemplation, anger obscures wisdom, and one constantly contemplates the nine causes of annoyance to hinder the principles of contemplation. At such times, one should cultivate the mind of forbearance. The Sutra says that forbearance is the foremost path, and Nirvana (state of liberation) is praised by the Buddha as the best. If others treat me with crookedness, I will respond with uprightness. If the heart is sincere and without anger, the principle will naturally be upright. The Sutra says that when angry, one is always wearing the robe of the Tathagata (Buddha). The robe of the Tathagata is gentleness and forbearance. Also, the Sutra says that even if various evils befall one, one should endure them because of reciting the Buddha's name. If one follows the words of the sages, nothing is impossible. Or, when practicing contemplation, a mind of laziness arises, preventing enlightenment. One should then increase diligence. If one's mind is not resolute in establishing even small matters, one will not succeed. How much more so when one wishes to break through the heavy barriers of the Five Aggregates of Attachment (five kinds of defilements) and cross the ocean of birth and death, yet does not work diligently? How can one then attain the wonderful Dao? For example, Bāluna (name of a person) stood by the roadside, spending countless time without feeling tired, without considering day or night, without considering food or drink, only thinking about when he could see Dharmodgata Bodhisattva (name of a Bodhisattva) and hear Prajna (wisdom). Because of his diligence, he eventually sensed a connection in the unseen realm. Therefore, it is said that all Buddhas, with one mind, diligently strive forward, thus attaining Samādhi (right awareness). How much more so with other good dharmas? Therefore, the immortal bowed to the white bones, thanking them for their past diligence; the hungry ghost beat the dead corpse, retaliating for its past laziness. If one does not now urge oneself to advance on the path, what benefit will there be in later toiling and thinking? Or, sometimes when diligently practicing contemplation, a scattered mind arises. At such times, one should increase the practice of meditation. The Sutra says that sitting in the meditation hall for ten kalpas (eons), the body and limbs are still and unmoving.

斯則理觀何能不發者耶。釋論云。囂塵蔽天日。天雨能淹之。覺觀風動心。禪定能滅之。禪為清泠水。能洗諸塵勞。禪為利智藏。功德之福田。故知禪有種種功能。宜加心修之助理觀也。或正修觀時闇心生。當修善巧方便。何者上修圓觀。觀生死即是涅槃煩惱即是菩提。而於生死不生怖心。多生懈慢所以應修苦空無常無我。觀五種不凈助道策理觀。何以然。理雖圓通而未能證。何能即免無常怖畏者耶。斯略明六度助發理觀。若不開悟。當更觀此助道六度。即不可思議攝道品理觀一切法門。即知六度功力大能破惑事理兼修也。如檀度攝道品中舍覺分。舍二邊生死。經云。舍與生死後際等。離生老病死。得不壞常住者。中論云。因緣所生法我說即是空。亦名為假名。亦名中道義。今觀心六道界生滅而舍煩惱。即是因緣所生法。三藏事檀舍也。觀心二乘界即是空。而捨生死前際也。觀心菩薩界即假。而捨生死後際也。觀心佛界即中道。而離生老病死。得不壞常住。斯則一心圓觀十界者。即是圓修四教道品事理舍檀。圓捨生死後際。得不壞常住。是則事理檀度具足也。若未悟者。更修道品中正業正命。為戒度所攝。上說約心辨道品六度。今還約心辨事理十種戒也。何者觀心六道界因緣生法。持不缺戒乃至不雜等四戒也。觀心二

乘界者。即持隨道無著兩戒也。觀心菩薩界者。即持智所贊自在二戒也。觀心佛界者。即持隨定具足戒也。是則觀心六道因緣生滅三藏事中道品。正業正命之戒。觀心即空即假即中。持通別圓之教理中道品正業正命之戒。斯則圓觀十界即事理持戒也。若未開悟。當更思道品五根中念根。五力中念力。七覺中念覺。八正中正念。即為忍度所攝也。今例前還約觀心中六道界。即因緣生法事中伏忍。觀心中二乘界。即空即柔順忍。觀心中菩薩界。即假名無生忍。觀心中佛界。即中名寂滅忍。此三忍是理。是即圓觀心十界具足事理修忍也。若未悟者。更思道品八精進也。觀心中六道界。即事精進。觀心中二乘界。即空精進。觀心中菩薩界。即出假精進故。經云于生死意而有勇也。觀心中佛界即中精進。經云諸佛一心精進得三菩提也。是則圓觀心十界具事理精進也。若未悟者更思道品八定四如意足定根定力定覺分正定為禪度所攝也。觀心中六道界是修事中四禪四定等定也。觀心中二乘界是修觀煉熏修真諦三昧定也。觀心中菩薩界是修俗諦三昧也。觀心中佛界是修九種大禪首楞嚴王三昧也。是則圓觀心中十界具修事理諸禪也。若未悟者當更思道品中十慧。四念處慧慧根慧力擇喜兩覺分正見正思惟。此慧為般若度所攝也。若觀心中六

道界是事修世智。觀心二乘界是修一切智。觀心菩薩界是修道種智。觀心佛界是修一切種智。是則觀心中十界具事理諸波羅蜜也。然三藏菩薩多約事中精勤苦到修六度更無過者。通教菩薩多約即空理修六度故三事俱亡。別教菩薩多約出假六度化物。圓教菩薩多約中道修六度。是則道品六度相攝相破相修相即四句(云云)。云何六度調伏諸根耶。觀心六道界是因緣生法即事六度調伏諸根也。觀心二乘界即空調伏諸根離六塵愛染也。觀心菩薩界即假調伏諸根離空愛染。觀心佛界即中調伏諸根離二邊愛染。一心圓觀十界。即事理六度如前所說。圓調伏諸根也。經云所謂彼眼根于諸如來常具足無減。修了了分明見。乃至意根以圓觀調故。云五根皆稱是常。細尋可知。云何六度攝佛威儀。佛以十力無畏不共等法為威儀。十力者。然六道界是因緣生法即生滅四諦心中二乘界即無生四諦。心中菩薩界即無量四諦。心中佛界即無作四諦。今寂照觀了心中六道苦集還至六道。斯有是處。若至涅槃無有是處。各各照了餘三種四諦苦集亦爾。是名處非處力也。照知四種四諦集是業力也。照知四種四諦苦是根力也。道滅亦爾。照知四種道諦中道品八定是定力也。知心中十界眾生過去苦集是根力也。知十界眾生現在苦集是欲力也。知十界眾生未來

【現代漢語翻譯】現代漢語譯本道界是事修世智（對世間事物的修習和智慧）。觀心二乘界（聲聞和緣覺的境界，通過內觀心性而達到）是修一切智（通達一切事物普遍性的智慧）。觀心菩薩界（菩薩的境界，通過內觀心性而達到）是修道種智（通達種種修行方法的智慧）。觀心佛界（佛的境界，通過內觀心性而達到）是修一切種智（通達一切事物及其差別的智慧）。因此，觀心中十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）具備事和理的各種波羅蜜（到達彼岸的方法）。然而，三藏菩薩（依據三藏經典修行的菩薩）大多注重在事相上精勤刻苦地修習六度（佈施、持戒、忍辱、精進、禪定、智慧），沒有超過這個範圍的。通教菩薩（通達三乘共法的菩薩）大多依據即空之理修習六度，因此三事（能施者、受施者、所施物）都空無自性。別教菩薩（區別於二乘的菩薩）大多依據出假（從空性中生起妙用）的六度來教化眾生。圓教菩薩（圓融一切教法的菩薩）大多依據中道（不落兩邊的真理）修習六度。因此，道品（三十七道品）和六度之間存在相攝、相破、相修、相即這四種關係。什麼是六度調伏諸根呢？觀心六道界（通過內觀心性而體會的六道眾生的境界）是因緣生法，即通過事相上的六度來調伏諸根。觀心二乘界（通過內觀心性而體會的聲聞和緣覺的境界）是即空，通過空性來調伏諸根，遠離對六塵（色、聲、香、味、觸、法）的愛染。觀心菩薩界（通過內觀心性而體會的菩薩的境界）是即假，通過假有來調伏諸根，遠離對空性的愛染。觀心佛界（通過內觀心性而體會的佛的境界）是即中，通過中道來調伏諸根，遠離對兩邊的愛染。一心圓觀十界（一心圓滿地觀照十法界），即事和理的六度如前面所說，圓滿地調伏諸根。經中說，『所謂的眼根，在諸如來處常常具足，沒有減少，修習得清清楚楚地看見。』乃至意根（通過圓滿的觀照來調伏），因此說五根（眼、耳、鼻、舌、意）都稱為是常。仔細尋思就可以明白。什麼是六度攝佛威儀？佛以十力（如來所具有的十種力量）、無畏（佛的無所畏懼）、不共等法（不與二乘共通的佛法）作為威儀。十力是指：六道界（六道眾生的境界）是因緣生法，即生滅四諦（苦、集、滅、道）心中，二乘界（聲聞和緣覺的境界）是無生四諦（體悟不生不滅的真理），心中菩薩界（菩薩的境界）是無量四諦（菩薩所體悟的四諦是無量無邊的），心中佛界（佛的境界）是無作四諦（佛所體悟的四諦是無為而成的）。現在用寂照（寂靜和光明）來觀照，心中六道眾生的苦和集還回到六道，這種情況是存在的。如果到達涅槃（寂滅），這種情況是不存在的。各自照了其餘三種四諦，苦和集也是這樣。這叫做處非處力（知是處非處的力量）。照知四種四諦的集是業力（業的力量）。照知四種四諦的苦是根力（根的力量）。道和滅也是這樣。照知四種道諦中的道品八定（八正道和八種禪定）是定力（禪定的力量）。知心中十界眾生過去世的苦和集是根力（根的力量）。知十界眾生現在世的苦和集是欲力（慾望的力量）。知十界眾生未來……

【English Translation】 English version 'Dao realm' (the realm of practice) is the worldly wisdom acquired through practice. 'Observing-mind Two Vehicles realm' (the realm of Sravakas and Pratyekabuddhas, attained through inner observation of the mind) is the wisdom of knowing all things (Sarvajna, the wisdom of understanding the universality of all things). 'Observing-mind Bodhisattva realm' (the realm of Bodhisattvas, attained through inner observation of the mind) is the wisdom of knowing the paths (Margajna, the wisdom of understanding various methods of practice). 'Observing-mind Buddha realm' (the realm of Buddhas, attained through inner observation of the mind) is the wisdom of knowing all kinds of things (Sarvakarajna, the wisdom of understanding all things and their differences). Therefore, the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, Sravakas, Pratyekabuddhas, Bodhisattvas, Buddhas) in observing the mind possess both the phenomenal and noumenal aspects of all Paramitas (methods of reaching the other shore). However, the Tripitaka Bodhisattvas (Bodhisattvas who practice according to the Tripitaka scriptures) mostly focus on diligently and painstakingly practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) in the phenomenal realm, and do not go beyond this. The Common Teaching Bodhisattvas (Bodhisattvas who understand the common teachings of the Three Vehicles) mostly practice the Six Paramitas based on the principle of emptiness, so the three aspects (giver, receiver, and gift) are all empty of inherent existence. The Distinct Teaching Bodhisattvas (Bodhisattvas distinct from the Two Vehicles) mostly use the Six Paramitas of provisional existence (emerging from emptiness to perform wondrous functions) to transform sentient beings. The Perfect Teaching Bodhisattvas (Bodhisattvas who perfectly integrate all teachings) mostly practice the Six Paramitas based on the Middle Way (the truth that does not fall into either extreme). Therefore, the Thirty-seven Limbs of Enlightenment and the Six Paramitas have four relationships: inclusion, opposition, cultivation, and identity. How do the Six Paramitas subdue the senses? 'Observing-mind Six Realms' (experiencing the realms of the six paths through inner observation of the mind) is the law of conditioned arising, which means subduing the senses through the Six Paramitas in the phenomenal realm. 'Observing-mind Two Vehicles realm' (experiencing the realms of Sravakas and Pratyekabuddhas through inner observation of the mind) is emptiness, subduing the senses through emptiness, and being free from attachment to the six sense objects (form, sound, smell, taste, touch, dharma). 'Observing-mind Bodhisattva realm' (experiencing the realm of Bodhisattvas through inner observation of the mind) is provisional existence, subduing the senses through provisional existence, and being free from attachment to emptiness. 'Observing-mind Buddha realm' (experiencing the realm of Buddhas through inner observation of the mind) is the Middle Way, subduing the senses through the Middle Way, and being free from attachment to the two extremes. Observing the ten realms with one mind perfectly (perfectly observing the ten dharma realms with one mind) means that the Six Paramitas of phenomena and noumena, as mentioned before, perfectly subdue the senses. The sutra says, 'The eye-faculty is always complete in all Tathagatas, without decrease, and is cultivated to see clearly.' Even the mind-faculty (is subdued through perfect observation), therefore it is said that the five faculties (eye, ear, nose, tongue, mind) are all called constant. Careful contemplation will reveal this. How do the Six Paramitas encompass the Buddha's dignified conduct? The Buddha uses the Ten Powers (the ten powers possessed by the Tathagata), Fearlessness (the Buddha's fearlessness), and Uncommon Dharmas (Buddha-dharmas not shared with the Two Vehicles) as dignified conduct. The Ten Powers refer to: the Six Realms (the realms of the six paths) are the law of conditioned arising, which means in the mind of the Four Noble Truths of arising and ceasing, the Two Vehicles realm (the realms of Sravakas and Pratyekabuddhas) is the Four Noble Truths of non-arising (realizing the truth of non-arising and non-ceasing), in the mind the Bodhisattva realm (the realm of Bodhisattvas) is the immeasurable Four Noble Truths (the Four Noble Truths realized by Bodhisattvas are immeasurable), in the mind the Buddha realm (the realm of Buddhas) is the unconditioned Four Noble Truths (the Four Noble Truths realized by Buddhas are unconditioned). Now, using stillness and illumination (calmness and clarity) to observe, the suffering and accumulation of the Six Realms in the mind still return to the Six Realms, this situation exists. If one reaches Nirvana (extinction), this situation does not exist. Each illuminates the remaining three kinds of Four Noble Truths, suffering and accumulation are also like this. This is called the power of knowing what is possible and impossible. Knowing that the accumulation of the four kinds of Four Noble Truths is the power of karma. Knowing that the suffering of the four kinds of Four Noble Truths is the power of the roots. The path and extinction are also like this. Knowing that the Eightfold Noble Path and the eight samadhis in the four kinds of Path Truths is the power of samadhi. Knowing the past suffering and accumulation of sentient beings in the ten realms in the mind is the power of the roots. Knowing the present suffering and accumulation of sentient beings in the ten realms is the power of desire. Knowing the future of sentient beings in the ten realms...

苦集是性力也。知四種道是至處力也。知四種滅諦是漏盡力也。四無畏者。觀照心中十界四種苦諦為他分別。及為心數眾生顯之過患。決定師子吼無微畏相無能破。是法非法智無畏也。知四種集諦障四種道滅。決定師子吼無微畏相。無能難言此非障道。即障道無畏也。知四種道諦能盡苦說之無畏。是盡苦道無畏也。知四滅諦一切證說之無畏。是漏盡無畏也。十八不共法者。身口無失是戒也。無不定心是定也。欲無減精進無減念無減。是八精進也。慧無減解脫無減解脫知見無減。三業隨智慧行有十二不共法。是十種慧也。還將道品六度攝盡也。四無閡者。知心中十界眾生言辭不同。是辭無閡也。知四種四諦法。是法無閡也。知四種諦義。是義無閡也。說四諦無窮。是樂說無閡也。六通者。眼耳如意三通如調諸根中說。他心宿命漏盡如十力中說。三明者如六通說也。四攝者。舍即佈施攝也。正業正語即愛語攝也。八定即利行同事二攝也。定發神力故能同事也。陀羅尼者。四正勤生善即陀羅尼也。三十二相者。四種道諦道品為因也。略舉十二條法門而為六度助道攝盡。況正道耶。厭三觀四教各有道品六道十力無畏等一切法門。今觀心具十界即是三觀。四教者是則何教何理何行何智何位何惑何法而不攝盡者乎。故經云破心微塵

【現代漢語翻譯】現代漢語譯本：苦和集是性力（自性本具的力量）的表現。瞭解四種道諦是至處力（到達目標的力量）的表現。瞭解四種滅諦是漏盡力（斷盡煩惱的力量）的表現。四無畏是指：觀照自己心中十法界的四種苦諦，為他人分別解說，併爲心識眾生揭示其過患，以堅定的獅子吼宣說，沒有絲毫畏懼，沒有人能夠駁倒。這就是於法與非法智慧的無畏。瞭解四種集諦會障礙四種道諦的證得和四種滅諦的實現，以堅定的獅子吼宣說，沒有絲毫畏懼，沒有人能夠反駁說這不是障礙。這就是于障礙道的無畏。瞭解四種道諦能夠斷盡苦，宣說此道的無畏，這就是于斷苦道的無畏。瞭解四種滅諦是所有證悟的境界，宣說此滅諦的無畏，這就是于漏盡的無畏。十八不共法是指：身口沒有過失，這是戒的體現。沒有不定心，這是定的體現。慾望沒有減少，精進沒有減少，憶念沒有減少，這是八精進的體現。智慧沒有減少，解脫沒有減少，解脫知見沒有減少，身口意三業隨著智慧而行，這十二種不共法，是十種智慧的體現。這實際上是將道品和六度都包含在內了。四無礙辯才是指：瞭解自己心中十法界眾生的語言表達方式各不相同，這是辭無礙。瞭解四種四諦法，這是法無礙。瞭解四種諦的含義，這是義無礙。宣說四諦無窮無盡，這是樂說無礙。六神通是指：天眼通、天耳通、如意通這三種神通，如在調伏諸根中所說。他心通、宿命通、漏盡通如在十力中所說。三明與六神通所說相同。四攝法是指：舍，就是佈施攝。正業、正語，就是愛語攝。八定，就是利行和同事二攝。因為禪定能引發神通力，所以能夠同事。陀羅尼是指：四正勤生善，就是陀羅尼。三十二相是指：以四種道諦和道品為因。簡略地列舉十二條法門，就將六度助道都包含在內了，更何況是正道呢？厭三觀、四教各自有道品、六度、十力、無畏等一切法門。現在觀照一心具足十法界，這就是三觀。四教，那麼還有什麼教、什麼理、什麼行、什麼智、什麼位、什麼惑、什麼法沒有被包含在內呢？所以經中說，破心微塵。現代漢語譯本：苦集是性力（自性本具的力量）的表現。知四種道是至處力（到達目標的力量）的表現。知四種滅諦是漏盡力（斷盡煩惱的力量）的表現。四無畏者。觀照心中十界四種苦諦為他分別。及為心數眾生顯之過患。決定師子吼無微畏相無能破。是法非法智無畏也。知四種集諦障四種道滅。決定師子吼無微畏相。無能難言此非障道。即障道無畏也。知四種道諦能盡苦說之無畏。是盡苦道無畏也。知四滅諦一切證說之無畏。是漏盡無畏也。十八不共法者。身口無失是戒也。無不定心是定也。欲無減精進無減念無減。是八精進也。慧無減解脫無減解脫知見無減。三業隨智慧行有十二不共法。是十種慧也。還將道品六度攝盡也。四無閡者。知心中十界眾生言辭不同。是辭無閡也。知四種四諦法。是法無閡也。知四種諦義。是義無閡也。說四諦無窮。是樂說無閡也。六通者。眼耳如意三通如調諸根中說。他心宿命漏盡如十力中說。三明者如六通說也。四攝者。舍即佈施攝也。正業正語即愛語攝也。八定即利行同事二攝也。定發神力故能同事也。陀羅尼者。四正勤生善即陀羅尼也。三十二相者。四種道諦道品為因也。略舉十二條法門而為六度助道攝盡。況正道耶。厭三觀四教各有道品六度十力無畏等一切法門。今觀心具十界即是三觀。四教者是則何教何理何行何智何位何惑何法而不攝盡者乎。故經云破心微塵

【English Translation】 English version: Suffering and accumulation are manifestations of inherent power (svabhāva-bala). Knowing the Four Noble Paths is a manifestation of the power of reaching the destination (gati-sthāna-bala). Knowing the Four Noble Truths of cessation is a manifestation of the power of the exhaustion of outflows (āsrava-kṣaya-bala). The Four Fearlessnesses (catu-vaiśāradya) refer to: contemplating the Four Noble Truths of suffering in the ten realms within one's own mind, explaining them to others, and revealing the faults to sentient beings with minds, proclaiming with a determined lion's roar, without the slightest fear, and with no one able to refute it. This is the fearlessness of wisdom regarding what is Dharma and what is not Dharma. Knowing that the Four Noble Truths of accumulation obstruct the attainment of the Four Noble Paths and the realization of the Four Noble Truths of cessation, proclaiming with a determined lion's roar, without the slightest fear, and with no one able to argue that this is not an obstruction. This is the fearlessness regarding the obstruction of the path. Knowing that the Four Noble Paths can exhaust suffering, proclaiming the fearlessness of this path, this is the fearlessness regarding the path to the exhaustion of suffering. Knowing that the Four Noble Truths of cessation are all realms of enlightenment, proclaiming the fearlessness of this cessation, this is the fearlessness regarding the exhaustion of outflows. The Eighteen Uncommon Qualities (aṣṭādaśa āveṇika dharmāḥ) refer to: no faults in body and speech, which is the embodiment of morality (śīla). No unsteady mind, which is the embodiment of concentration (samādhi). Desire is not diminished, diligence is not diminished, mindfulness is not diminished, these are the embodiment of the Eightfold Diligence. Wisdom is not diminished, liberation is not diminished, the knowledge and vision of liberation is not diminished, the three karmas of body, speech, and mind follow wisdom, these twelve uncommon qualities are the embodiment of the ten kinds of wisdom. This actually encompasses the constituents of the path (bodhipākṣika-dharmas) and the Six Perfections (ṣaṭ-pāramitā). The Four Unimpeded Eloquences (catasraḥ pratisaṃvidaḥ) refer to: knowing that the languages of sentient beings in the ten realms within one's own mind are different, this is unimpeded eloquence in language (pratisaṃvid-artha). Knowing the Four Noble Truths, this is unimpeded eloquence in Dharma (dharma-pratisaṃvid). Knowing the meaning of the Four Noble Truths, this is unimpeded eloquence in meaning (nirukti-pratisaṃvid). Explaining the Four Noble Truths endlessly, this is unimpeded eloquence in exposition (pratibhāna-pratisaṃvid). The Six Supernormal Powers (ṣaṭ-abhijñā) refer to: the divine eye (divyacakṣus), the divine ear (divyaśrotra), and the power of wish fulfillment (ṛddhi-sākṣātkriyā-jñāna), as explained in taming the roots. The knowledge of others' minds (paracitta-jñāna), the knowledge of past lives (pūrvanivāsānusmṛti-jñāna), and the exhaustion of outflows (āsravakṣaya-jñāna) are as explained in the Ten Powers (daśa-balāni). The Three Clear Understandings (tisro vidyāḥ) are the same as explained in the Six Supernormal Powers. The Four Means of Attraction (catvāri saṃgrahavastūni) refer to: giving, which is attraction through generosity (dāna-saṃgrahavastu). Right action and right speech, which is attraction through loving speech (priyavacana-saṃgrahavastu). The Eight Concentrations (aṣṭa samāpattayaḥ), which are attraction through beneficial conduct (arthakriyā-saṃgrahavastu) and cooperation (samānārthatā-saṃgrahavastu). Because concentration can generate supernormal powers, it enables cooperation. Dhāraṇī refers to: generating good through the Four Right Exertions (catvāri samyakprahāṇāni), which is dhāraṇī. The Thirty-two Marks (dvātriṃśat mahāpuruṣa lakṣaṇāni) refer to: taking the Four Noble Paths and the constituents of the path as the cause. Briefly listing twelve aspects of the Dharma encompasses the Six Perfections and the auxiliary paths, let alone the right path? The Three Contemplations (tri-vidha-śīla) and the Four Teachings (catasraḥ śāsanaḥ) each have the constituents of the path, the Six Perfections, the Ten Powers, the Fearlessnesses, and all other aspects of the Dharma. Now, contemplating that one mind possesses the ten realms, this is the Three Contemplations. The Four Teachings, then what teaching, what principle, what practice, what wisdom, what stage, what delusion, what Dharma is not encompassed within it? Therefore, the sutra says, 'Break the dust of the mind.'

出大千經卷。又云眾生心是如來藏無法不具也。凈名云。諸佛解脫當於眾生心行中求。法華云。為令眾生開佛知見。涅槃云。為示貧女心中伏藏。是則由心具一切萬法。所以諸大乘經皆嘆眾生心不可思議。勸令觀察顯出心中寶藏也。今依隨聖旨而觀心目心為不可思議境者。意在此也。境既不可思議者。境發於智智亦不可思議。故經云。不可思議智境不可思議智照。斯之謂也。又經云。諸佛如來法界身皆從眾生心想生。是心即是三十二相。是心是佛。故經云。心遊法界如虛空。是人能知諸佛之法界也。八明識次位者。然上既正助具修必隨分證。其勝法不識次位。即謂之是聖。非但失於正觀。乃更招其重罪。是以須識位也。何者三藏五方便為似。四果為真。通教干慧性地等為似。見地已上為真。別教三十心為似。十地為真。圓教十信為似。十住為真。是即四教各有真似之位。將心所證之法約位自知行處也。然欲入圓位者更約六時修五悔助顯理觀。第一懺悔。先須識順流十心之過。何者一者內有無明。由迷心中佛界起六道生死也。二者外逢惡友。一是惡人二是惡境也。三不隨喜他善。內不信心中佛界。外不隨喜善事。四縱恣三業造罪。由內有無明。外逢惡境致之然也。五事雖不遍而心普遍。淫盜等罪不可得遍。而心遍造六道

【現代漢語翻譯】現代漢語譯本：出自《大千經卷》。又說眾生的心就是如來藏（Tathagatagarbha，如來法身的儲藏處），沒有哪種法是不具備的。《凈名經》（Vimalakirti Sutra）說：『諸佛的解脫應當在眾生的心行中尋求。』《法華經》（Lotus Sutra）說：『爲了令眾生開啟佛的知見。』《涅槃經》（Nirvana Sutra）說：『爲了顯示貧女心中所隱藏的寶藏。』這就是因為心具備一切萬法，所以諸大乘經典都讚歎眾生的心不可思議，勸導人們觀察並顯現出心中的寶藏。現在依照聖人的旨意來觀察心，之所以說心是不可思議的境界，意思就在這裡。境界既然不可思議，那麼境界所引發的智慧也同樣不可思議。所以經中說：『不可思議的智境，不可思議的智照。』說的就是這個道理。又有經中說：『諸佛如來的法界身，都是從眾生的心想中產生。』這心就是三十二相（thirty-two marks of the Buddha）。這心就是佛。所以經中說：『心遊法界如虛空，這樣的人才能知曉諸佛的法界。』八、明辨識次位：既然上面已經正修和助修都具備了，必定會隨分證得。如果不認識這些殊勝法的次位，就稱之為是聖人，這不僅會失去正確的觀想，還會招致更重的罪過。因此必須認識位次。什麼是『似』，什麼是『真』呢？三藏教（Tripitaka teaching）、五方便（five expedient means）是『似』，四果（four fruits of Arhatship）是『真』。通教（common teaching）的干慧地（dry wisdom ground）、性地（nature ground）等是『似』，見地（ground of vision）以上是『真』。別教（distinct teaching）的三十心（thirty minds）是『似』，十地（ten grounds of Bodhisattva）是『真』。圓教（perfect teaching）的十信位（ten faiths）是『似』，十住位（ten abodes）是『真』。這就是說四教各有真和似的位次，將心中所證得的法按照位次來了解自己的修行之處。想要進入圓位的人，更要按照六時（six periods of the day and night）修習五悔（five repentances），輔助顯現理觀。第一是懺悔，首先必須認識順流十心（ten minds that flow with defilements）的過失。什麼是順流十心呢？一是內有無明（ignorance），由於迷惑心中佛界而生起六道生死。二是外逢惡友，一是惡人，二是惡境。三是不隨喜他人的善行，內心不相信心中有佛界，外在不隨喜善事。四是放縱身口意三業造罪，這是由於內有無明，外逢惡境所導致的。五是事情雖然沒有普遍發生，但心卻普遍存在。淫慾、偷盜等罪不可能普遍發生，但心卻普遍地造作六道輪迴。

【English Translation】 English version: From the Great Thousand Sutra Scrolls. It is also said that the minds of sentient beings are the Tathagatagarbha (the storehouse of the Tathagata's Dharma body), lacking nothing. The Vimalakirti Sutra says, 'The liberation of all Buddhas should be sought in the mental activities of sentient beings.' The Lotus Sutra says, 'To enable sentient beings to open up the knowledge and vision of the Buddha.' The Nirvana Sutra says, 'To reveal the hidden treasure in the heart of the poor woman.' This is because the mind possesses all dharmas, so all Mahayana sutras praise the minds of sentient beings as inconceivable, encouraging people to observe and reveal the treasure within their hearts. Now, following the will of the sages to observe the mind, the reason for saying that the mind is an inconceivable realm lies here. Since the realm is inconceivable, the wisdom that arises from the realm is also inconceivable. Therefore, the sutra says, 'Inconceivable wisdom realm, inconceivable wisdom illumination.' This is what it means. Furthermore, the sutra says, 'The Dharmakaya (Dharma body) of all Buddhas and Tathagatas arises from the thoughts of sentient beings.' This mind is the thirty-two marks (thirty-two marks of the Buddha). This mind is the Buddha. Therefore, the sutra says, 'The mind wanders in the Dharma realm like empty space; such a person can know the Dharma realm of all Buddhas.' Eight, Clearly Discriminating the Stages: Since both proper and auxiliary practices have been cultivated, one will surely attain realization according to one's capacity. If one does not recognize the stages of these superior dharmas and claims to be a sage, this will not only lead to the loss of correct contemplation but also incur heavier offenses. Therefore, it is necessary to recognize the stages. What is 'similar' and what is 'true'? The Tripitaka teaching (Tripitaka teaching) and the five expedient means (five expedient means) are 'similar,' while the four fruits of Arhatship (four fruits of Arhatship) are 'true.' In the common teaching (common teaching), the dry wisdom ground (dry wisdom ground) and the nature ground (nature ground) are 'similar,' while the ground of vision (ground of vision) and above are 'true.' In the distinct teaching (distinct teaching), the thirty minds (thirty minds) are 'similar,' while the ten grounds of Bodhisattva (ten grounds of Bodhisattva) are 'true.' In the perfect teaching (perfect teaching), the ten faiths (ten faiths) are 'similar,' while the ten abodes (ten abodes) are 'true.' This means that each of the four teachings has stages of 'true' and 'similar,' allowing one to understand one's practice based on the dharma attained in the mind according to the stages. Those who wish to enter the perfect stage should further cultivate the five repentances (five repentances) during the six periods of the day and night (six periods of the day and night) to assist in revealing the principle of contemplation. First is repentance; one must first recognize the faults of the ten minds that flow with defilements (ten minds that flow with defilements). What are the ten minds that flow with defilements? First, there is inner ignorance (ignorance), which arises from the delusion of the Buddha realm within the mind, leading to the cycle of birth and death in the six realms. Second, one encounters evil companions externally, which are evil people and evil environments. Third, one does not rejoice in the good deeds of others, not believing in the Buddha realm within the mind and not rejoicing in good deeds externally. Fourth, one indulges in the three karmas of body, speech, and mind, creating offenses, which is caused by inner ignorance and external encounters with evil environments. Fifth, although events may not occur universally, the mind is pervasive. Sins such as lust and theft cannot occur universally, but the mind universally creates the cycle of the six realms.

惡業也。六惡念相續。三毒四趣噁心迭互相續也。七覆藏不悔。外則不向凡聖改懺。內則不修心中佛界妙法破六道覆蔽也。八不畏惡道。現則不畏苦業煩惱三道三障四倒八苦之火燒煮。未則不畏墮墜三途。九無慚無愧。常起三道惡業。外則不愧於凡聖。內則不慚第一義天也。十撥無因果。作一闡提。不信心有六道苦集因果四聖道滅因果也。夫欲悔者。必須識此順流十心流入生死大苦海中。知過必改方可悔也。次修逆生死海十心者。翻破前十心。何者一明深信因果。即是圓信心具十界。迷出六道苦集因果。如結水為冰。悟則成四聖道滅因果。如融冰為水。而冰水未常異體。生死涅槃未常有二。此翻破第十不信。二明慚愧。愧內心有佛界。我何妄罪背父而入五道。五十餘年妄造眾罪。外慚一切冥聖。翻破第九無慚無愧。三怖畏惡道。已造無邊大罪。必墮三途。非山非石間而可逃避。故云生怖畏翻破第八不畏。四明發露悔過迷覆。則生死轉增。悔過則還源本凈。故云發露則安隱。不發露罪益深。翻破第七覆藏。五斷相續心。悔已三觀相續。存心四聖勿起六道惡念。翻破第六惡念相續。六外則遍發慈心。內則誓度心中六道眾生。翻破第五事雖不遍而心常遍。七修功補過。勤精進三業顯心中四聖法門。補昔三業之過。翻破第四縱

【現代漢語翻譯】惡業，指的是六種惡念相續不斷。三毒（貪嗔癡）和四趣（地獄、餓鬼、畜生、阿修羅）的噁心相互交替持續。七是覆藏不悔，對外不向凡夫聖人懺悔改正，對內不修習心中佛界的妙法，從而破壞六道，覆蔽真性。八是不畏懼惡道，現在不畏懼苦業、煩惱三道、三障、四倒、八苦之火的燒煮，未來不畏懼墮入三途。九是無慚無愧，常常生起三道的惡業，對外不愧對於凡夫聖人，對內不慚愧於第一義諦。十是撥無因果，成為一闡提（斷善根的人），不相信存在六道苦集（苦因和苦果）的因果，以及四聖道滅（滅苦之道和滅苦之果）的因果。想要懺悔的人，必須認識到這順流的十種心念會流入生死的大苦海中。知道過錯並且改正，才可以稱之為懺悔。接下來要修習逆生死海的十種心念，用來翻轉和破除之前的十種心念。什麼是逆生死海的十種心念呢？一是明確深信因果，這就是圓滿的信心，具足十法界。迷惑於六道苦集（苦因和苦果）的因果，就像結水成冰。覺悟則成就四聖道滅（滅苦之道和滅苦之果）的因果，就像融冰為水。而冰和水的本體並沒有差異，生死和涅槃也並非是兩種不同的東西。這翻破了第十種不信。二是明確慚愧，慚愧內心有佛界，我為何要虛妄地背離父親（佛）而進入五道（地獄、餓鬼、畜生、人、天）。五十多年來虛妄地造作各種罪業，對外慚愧於一切冥界的聖人。這翻破了第九種無慚無愧。三是怖畏惡道，已經造作了無邊的大罪，必定會墮入三途（地獄、餓鬼、畜生），沒有山石可以逃避。所以說要生起怖畏之心，這翻破了第八種不畏懼。四是明確發露悔過，如果迷惑覆藏，那麼生死就會不斷增長。如果發露悔過，那麼就能迴歸本源清凈。所以說發露則安穩，不發露罪業就會更加深重。這翻破了第七種覆藏。五是斷相續心，懺悔之後，三觀（空、假、中）相續不斷，存心於四聖（聲聞、緣覺、菩薩、佛），不要生起六道的惡念。這翻破了第六種惡念相續。六是對外普遍發起慈悲心，對內發誓要度化心中六道的眾生。這翻破了第五種事雖不遍而心常遍。七是修功補過，勤奮精進于身口意三業，顯現心中四聖的法門，彌補過去身口意三業的過失。這翻破了第四種縱。

【English Translation】 Evil karma refers to the continuous succession of six evil thoughts. The evil minds of the three poisons (greed, hatred, and delusion) and the four destinies (hell, hungry ghosts, animals, and asuras) alternate and persist. Seven is concealing and not repenting, not confessing and correcting to ordinary people and sages externally, and not cultivating the wonderful Dharma of the Buddha realm in the heart internally, thereby destroying the six paths and obscuring the true nature. Eight is not fearing evil paths, not fearing the burning and cooking of suffering karma, the three paths of afflictions, the three obstacles, the four perversions, and the eight sufferings in the present, and not fearing falling into the three evil paths in the future. Nine is shamelessness and lack of remorse, often generating evil karma of the three paths, not feeling ashamed towards ordinary people and sages externally, and not feeling remorse towards the ultimate truth internally. Ten is denying cause and effect, becoming an icchantika (one who has severed their roots of goodness), not believing in the cause and effect of suffering and its accumulation in the six paths, and the cause and effect of the path to cessation and its attainment in the four noble paths. Those who wish to repent must recognize that these ten thoughts that flow with the current will flow into the great ocean of suffering of birth and death. Knowing the mistakes and correcting them can be called repentance. Next, one must cultivate the ten thoughts that go against the ocean of birth and death, in order to reverse and break the previous ten thoughts. What are the ten thoughts that go against the ocean of birth and death? First, clearly and deeply believe in cause and effect, which is complete faith, possessing the ten Dharma realms. Being deluded about the cause and effect of suffering and its accumulation in the six paths is like forming ice from water. Awakening leads to the cause and effect of the path to cessation and its attainment in the four noble paths, like melting ice into water. And the substance of ice and water is not different, and birth and death and nirvana are not two different things. This reverses the tenth disbelief. Second, clearly have shame and remorse, feeling ashamed that there is a Buddha realm in the heart, and why should I falsely turn away from the father (Buddha) and enter the five paths (hell, hungry ghosts, animals, humans, and devas). For more than fifty years, I have falsely created various sins, and externally feel ashamed towards all the sages in the unseen realm. This reverses the ninth shamelessness and lack of remorse. Third, fear evil paths, having created boundless great sins, one will surely fall into the three evil paths (hell, hungry ghosts, animals), and there are no mountains or rocks to escape. Therefore, it is said to generate a sense of fear, which reverses the eighth not fearing. Fourth, clearly reveal and repent of transgressions, if one is deluded and conceals, then birth and death will continue to increase. If one reveals and repents, then one can return to the original source of purity. Therefore, it is said that revealing brings peace, and not revealing will deepen the sins. This reverses the seventh concealment. Fifth, cut off the continuous mind, after repentance, the three contemplations (emptiness, provisional existence, and the middle way) continue uninterrupted, keep the mind on the four noble ones (sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), and do not generate evil thoughts of the six paths. This reverses the sixth continuous succession of evil thoughts. Sixth, universally generate compassion externally, and vow to liberate the sentient beings of the six paths in the heart internally. This reverses the fifth, although things are not universal, the mind is always universal. Seventh, cultivate merit to compensate for transgressions, diligently and vigorously engage in the three karmas of body, speech, and mind, manifest the Dharma doors of the four noble ones in the heart, and compensate for the past transgressions of the three karmas of body, speech, and mind. This reverses the fourth indulgence.

恣三業造罪也。八隨喜他善。既信我心四聖。亦信一切眾生皆有佛之知見。喜而敬之。如常不輕菩薩。翻破第三不隨喜他善也。九親近善友。常觀心中四聖。二乘界有八萬四千空波羅密實法。攬此為八萬四千假名聲聞。菩薩界即有八萬四千菩薩。佛界即有八萬四千如來。故經云。道品善知識由是成正覺。經云。信汝所說則為見我。亦見於汝及比丘僧。並諸菩薩。此約心辨聖眾知識。翻破第二外逢惡友也。十觀破無明。觀心九界即佛法界。本源清凈非生死六道之有。非二乘涅槃之無。深達二邊罪福。明闇不相除。顯心佛菩提。即破無明還源本凈。翻破第一內有無明故。目此為逆流十心。翻前順流十心也。此名大懺悔。名莊嚴懺悔。故經云。端坐念實相。眾罪如霜露。慧日能銷除也。二勸請者。外則請諸佛轉法輪度眾生。內則勸觀心。佛說法化九界之眾生。合內外眾生皆蒙法利。三隨喜。外則隨喜諸佛菩薩諸功德。凡夫靜亂有相善。內則隨喜心中四聖眾善諸功德。深信隨喜不逆也。四迴向者。外則回凡聖三業所修之善。向佛菩提。內則回九界之善。向心佛界之果。五發愿者。外則愿眾生皆見佛性。內則願心數眾生。速還源本凈也。常於六時修此五悔。助明圓觀。請佛加威圓信成就。名為初隨喜品也。更加讀誦。名第二品。

【現代漢語翻譯】現代漢語譯本：七、恣意三業造罪。這是指放縱身、口、意三方面的行為，從而造作罪業。八、隨喜他人善行。既相信我心本具四聖（指聲聞、緣覺、菩薩、佛）的功德，也相信一切眾生都具有佛的知見。因此心生歡喜並恭敬他們，就像常不輕菩薩一樣。這可以翻轉和破除第三種不隨喜他人善行的過失。九、親近善友。經常觀照心中的四聖境界。在二乘（聲聞、緣覺）境界中有八萬四千空波羅蜜的真實法。將這些視為八萬四千假名聲聞。在菩薩境界就有八萬四千菩薩。在佛的境界就有八萬四千如來。所以經中說：『道品善知識，由此成就正覺。』經中又說：『相信你所說，就是見到我，也見到你以及比丘僧，還有諸位菩薩。』這是從心上來辨別聖眾善知識。這可以翻轉和破除第二種外在遇到惡友的過失。十、觀破無明。觀照心識的九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）即是佛法界。它的本源清凈，既不是生死六道所具有的，也不是二乘涅槃所沒有的。深刻通達罪與福這兩種極端，明白光明與黑暗並不互相排斥，從而顯現心佛的菩提智慧，這就破除了無明，迴歸本源清凈。這可以翻轉和破除第一種內在具有無明的過失。因此，將這十種心稱為逆流十心，與前面的順流十心相對。這稱為大懺悔，也稱為莊嚴懺悔。所以經中說：『端坐念實相，眾罪如霜露，慧日能消除。』二、勸請。對外，勸請諸佛轉法輪，度化眾生；對內，勸請觀照自心，佛陀說法教化九法界的眾生。內外眾生都蒙受佛法的利益。三、隨喜。對外，隨喜諸佛菩薩的各種功德，以及凡夫在禪定或散亂狀態下所做的有相善行；對內，隨喜心中四聖的各種善行和功德。深信隨喜，不違逆。四、迴向。對外，將凡夫和聖人以身、口、意三業所修的善行，迴向于佛的菩提；對內，將九法界的善行，迴向於心佛法界的果報。五、發願。對外，愿一切眾生都能見到佛性；對內，願心識中的眾生，迅速回歸本源清凈。經常在六個時辰修習這五種懺悔法，幫助明瞭圓滿的觀照。祈請佛陀加持，使圓滿的信心得以成就。這稱為初隨喜品。如果再加上讀誦，就稱為第二品。

【English Translation】 English version: 7. Indulging in the Three Karmas to Create Offenses: This refers to unrestrained actions of body, speech, and mind, thereby creating sinful deeds. 8. Rejoicing in the Goodness of Others: Believing that my mind inherently possesses the merits of the Four Noble Ones (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas), and also believing that all sentient beings possess the knowledge and vision of the Buddha. Therefore, generate joy and respect for them, just like the Bodhisattva Sadāparibhūta (常不輕菩薩, 'Never Disparaging'). This can reverse and overcome the third fault of not rejoicing in the goodness of others. 9. Befriending Virtuous Friends: Constantly contemplate the Four Noble Realms within the mind. In the realm of the Two Vehicles (Śrāvakas and Pratyekabuddhas), there are eighty-four thousand true Dharma teachings of emptiness (śūnyatā) pāramitā. Consider these as eighty-four thousand provisional-name Śrāvakas. In the Bodhisattva realm, there are eighty-four thousand Bodhisattvas. In the Buddha realm, there are eighty-four thousand Tathāgatas. Therefore, the sutra says: 'The path of virtue and virtuous friends, through this, one attains perfect enlightenment.' The sutra also says: 'Believing what you say is seeing me, and also seeing you, the Bhikṣu Sangha, and all the Bodhisattvas.' This is to distinguish the virtuous friends of the holy assembly from the perspective of the mind. This can reverse and overcome the second fault of encountering evil friends externally. 10. Contemplating and Breaking Through Ignorance (Avidyā): Contemplate that the nine realms of consciousness (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas) are the realm of the Buddha-dharma. Its original source is pure, neither possessed by the six paths of samsaric existence nor absent in the nirvāṇa of the Two Vehicles. Deeply understand the two extremes of sin and merit, and realize that light and darkness do not exclude each other, thereby revealing the Bodhi wisdom of the mind-Buddha. This breaks through ignorance and returns to the original purity. This can reverse and overcome the first fault of having ignorance internally. Therefore, these ten minds are called the Ten Minds Against the Current, in contrast to the preceding Ten Minds Following the Current. This is called the Great Repentance, also called the Adorned Repentance. Therefore, the sutra says: 'Sit upright and contemplate reality, all sins are like frost and dew, the sun of wisdom can eliminate them.' 2. Entreaty: Externally, entreat the Buddhas to turn the wheel of Dharma and liberate sentient beings; internally, entreat contemplation of one's own mind, the Buddha teaching and transforming sentient beings in the nine realms. 3. Rejoicing: Externally, rejoice in the various merits of the Buddhas and Bodhisattvas, as well as the conditioned good deeds done by ordinary people in states of meditation or distraction; internally, rejoice in the various good deeds and merits of the Four Noble Ones in the mind. Deeply believe in rejoicing, without opposition. 4. Dedication: Externally, dedicate the good deeds cultivated by ordinary people and sages through body, speech, and mind to the Bodhi of the Buddha; internally, dedicate the good deeds of the nine realms to the fruit of the mind-Buddha realm. 5. Aspiration: Externally, aspire that all sentient beings may see the Buddha-nature; internally, aspire that the sentient beings in the mind may quickly return to their original purity. Constantly practice these five repentances during the six periods of the day, helping to clarify the perfect contemplation. Pray for the Buddha's blessing so that perfect faith may be achieved. This is called the Initial Rejoicing Chapter. If reading and recitation are added, it is called the Second Chapter.

兼為他說化功歸己。助益觀明。名第三品。兼行六度名第四品。具足行六度。名第五品。經云。為他種種解說。清凈持戒忍辱無瞋。常貴坐禪精進勇猛。利根智慧。當知是人已趣道場。近三菩提。即十信心。前普賢觀明五品。即十信未詳。如是次第五十二位究竟妙覺無濫。名知次位也。九明安忍者。能忍成道事不動亦不退。是心名薩埵。從觀一念之心。是不可思議境。至今第八明識次位。是則障惑迴轉慧心開發。或得一品進悟。神智爽利慧心聰睿。有逾鋒刃。本不聽學而能洞覽經論。欲釋一條辯不可盡。若之日月在胸心懷寶藏。若能蘊解。是名勤策。內修必更進入。但錐不處囊。不能安忍。或被他帆領眾贊說。亦言有益。然行未固。必為八風所敗。故次明安忍也。十明不起順道法愛者。然已過上內外諸障。應得入真。而不入者必有法愛。住著而不得入也。經云。法名無染。若染於法乃至涅槃。是則染著非求法也。法名無住。若住於法。是則住法非求法也。毗曇云。暖法猶退。若是頂法位人起法愛者。應入而不得入。退為四重五逆也。通別兩教皆有頂墮之義。大論云。三三昧是似道位。未發真時。喜有法愛。名為頂墮。今時行者萬不至此。若有此者善自將護。此位無內外障。唯有法愛。法愛難斷。若有稽留此非小事。若

【現代漢語翻譯】現代漢語譯本兼為他人解說佛法，卻將功德歸於自己，這有助於增進觀照和明晰，稱為第三品。同時修行六度（佈施、持戒、忍辱、精進、禪定、智慧），稱為第四品。圓滿地修行六度，稱為第五品。《經》中說：『爲了他人種種解說，清凈地持戒，忍辱而沒有嗔恨，經常重視坐禪，精進勇猛，具有敏銳的智慧，應當知道這個人已經趨向道場，接近三菩提（正等正覺）。』這就是十信心。前面《普賢觀》中闡明的五品，相當於十信，但具體情況尚不清楚。像這樣依次經歷五十二個位次，最終達到究竟的妙覺，沒有錯亂，就叫做『知次位』。第九是闡明安忍者。能夠安忍才能成就道業，心不動搖也不退轉。這種心叫做薩埵（勇猛）。從觀照一念之心開始，這是不可思議的境界。直到現在的第八個位次，闡明認識位次，這意味著障礙和迷惑開始轉變，智慧之心得以開發。或者獲得一品的進步和覺悟，精神和智慧變得敏銳，智慧之心變得聰明睿智，勝過鋒利的刀刃。本來沒有聽聞學習，卻能透徹地理解經論。想要解釋一條道理，辯才無礙。就像太陽和月亮在胸中，心中懷有寶藏。如果能夠理解和運用，就叫做勤策（精進）。內在的修行必定會更進一步。但是錐子不能一直放在袋子里，不能安忍。或者被他人讚揚和追捧，也認為自己有所助益。然而修行尚未穩固，必定會被八風（利、衰、毀、譽、稱、譏、苦、樂）所擊敗。所以接下來闡明安忍。第十是闡明不起順道法愛者。已經超越了內外各種障礙，應該能夠進入真如之境，但是卻不能進入，必定是因為有法愛，執著於法而不能進入。《經》中說：『法名為無染，如果染著於法，乃至涅槃，那就是染著，不是求法。』法名為無住，如果住於法，那就是住法，不是求法。』《毗曇》中說：『暖法（四加行位的第一位）仍然會退轉，如果是頂法（四加行位的第二位）位的人，如果生起法愛，應該進入而不能進入，會退轉為犯四重罪或五逆罪。』通教和別教都有頂墮的說法。《大論》中說：『三三昧（空、無相、無愿）是相似的道位，在沒有真正發起智慧的時候，容易產生法愛，叫做頂墮。』現在修行的人很少能達到這個地步。如果有人達到這個地步，要好好地守護自己。這個位次沒有內外障礙，只有法愛。法愛難以斷除，如果因此而稽留，這不是小事。'

【English Translation】 English version Explaining the Dharma for others while attributing the merit to oneself helps enhance contemplation and clarity, and is called the Third Stage. Simultaneously practicing the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom) is called the Fourth Stage. Perfectly practicing the Six Paramitas is called the Fifth Stage. The Sutra says: 'For the sake of explaining to others in various ways, purely upholding precepts, being patient and without anger, constantly valuing meditation, being diligent and courageous, possessing keen wisdom, one should know that this person has already approached the Bodhimanda (place of enlightenment) and is close to the Three Bodhis (perfect enlightenment).' This is the Ten Faiths. The Five Stages explained in the previous 'Universal Worthy Contemplation' correspond to the Ten Faiths, but the specifics are not yet clear. Progressing sequentially through these fifty-two stages, ultimately reaching the ultimate Wonderful Enlightenment without confusion, is called 'Knowing the Sequential Stages'. Ninth is explaining the Endurer. Being able to endure is necessary to accomplish the path, with a mind that is unmoving and does not regress. This mind is called Sattva (courageous). Starting from contemplating a single thought, this is an inconceivable realm. Up to the current Eighth Stage, explaining the recognition of stages, this means that obstacles and delusions begin to transform, and the wisdom mind is developed. Or, one gains progress and enlightenment in one stage, with spirit and wisdom becoming sharp, and the wisdom mind becoming intelligent and wise, surpassing a sharp blade. Originally without hearing and learning, one can thoroughly understand the sutras and treatises. Wanting to explain a single principle, one's eloquence is inexhaustible. It is like the sun and moon in the chest, with a treasure hidden in the heart. If one can understand and apply it, it is called Diligent Exhortation. Internal cultivation will surely progress further. However, an awl cannot stay in a bag forever; one cannot endure. Or, one is praised and sought after by others, and also believes oneself to be helpful. However, one's practice is not yet firm, and one will surely be defeated by the Eight Winds (gain, loss, disgrace, honor, praise, ridicule, suffering, and pleasure). Therefore, next is explaining endurance. Tenth is explaining not arising attachment to Dharma that accords with the path. Having already surpassed various internal and external obstacles, one should be able to enter the realm of Suchness, but one cannot enter, surely because there is attachment to Dharma, clinging to Dharma and not being able to enter. The Sutra says: 'Dharma is called non-attachment; if one is attached to Dharma, even to Nirvana, that is attachment, not seeking Dharma.' Dharma is called non-abiding; if one abides in Dharma, that is abiding in Dharma, not seeking Dharma.' The Abhidharma says: 'The Warmth Dharma (the first stage of the Four Preparatory Practices) can still regress; if a person in the Peak Dharma (the second stage of the Four Preparatory Practices) stage arises attachment to Dharma, one should enter but cannot enter, and will regress to committing the Four Grave Offenses or the Five Heinous Crimes.' Both the Common Teaching and the Distinct Teaching have the saying of falling from the peak. The Great Treatise says: 'The Three Samadhis (emptiness, signlessness, wishlessness) are similar stages of the path; when true wisdom has not yet arisen, it is easy to generate attachment to Dharma, called falling from the peak.' Nowadays, practitioners rarely reach this stage. If someone reaches this stage, they should take good care of themselves. This stage has no internal or external obstacles, only attachment to Dharma. Attachment to Dharma is difficult to cut off; if one is delayed because of this, it is no small matter.'

無法愛。則自然流入薩婆若海。所有慧身不由他悟。此人功德唯佛能知。是則此之十法。導示行者學道方軌進趣。乃齊於此。后所入功德非今所論。從初觀心是不思議境。至今第十不起順道法愛。此之十法名為大乘名摩訶衍。法華云。各賜諸子等一大車。其車高廣眾寶莊校。周匝欄楯四面懸鈴。又于其上張設幰蓋等。如經說今之大乘亦復如是。何者今圓修三觀。豎徹三諦之源名高。橫收十界名廣。即其事高廣也。止觀二法為車二輪。無量道品為眾寶莊嚴也。陀羅足能遮惡不起。持善不失。即周匝欄楯也。四辯即四面懸鈴也。慈悲普覆即是張設幰蓋。十力無畏十八不共法等。即珍奇雜寶而嚴飾之也。四弘誓願能要持諸行即是寶繩交絡。四攝能悅物心。即是垂諸華纓。三三昧即是重敷綩筵。四門歸宗休息諸行。名安置丹枕。四念處慧能破八倒之黑。即是駕以白牛。四正勤勤生二善。即是肥壯多力。勤遮二惡。即是膚色充潔。四如意足即是形體姝好。五根磐固不可移動。即是有大筋力。七覺調停沉浮得所。名為行步。八正道無二邊邪。名平正。六度助道即是又多僕從而侍衛之。不起法愛即是其疾如風。是則圓觀心十界一切法門。能運出二邊生死。直至佛果。故名大乘車也。法門帖釋如向所說。今觀陰界入作十法成乘。其相如

此。故經云。乘此寶乘游於四方。嬉戲快樂。故偈云。問觀自生心。云何知十境。各成十法乘。游四方快樂。斯之謂也。第二觀煩惱境者。前觀陰界入。若不得悟。則非其宜。而觀察不已貪瞋煩惱發作。是則宜置陰入而觀煩惱也。何者前五欲五蓋及陰界諸惑。並是平常煩惱。但陰入是觀果報平常之惑。于中求解。今觀異常發作之三毒。名觀煩惱境也。然平常惑發則易可諫曉。如平流之水。若煩惱境發者。瞋發則不可諫諭欲發則不避其死焉。如急流之水概之以漣漪豹起。亦如健人不知有力觸之怒壯。亦如觸睡師子哮吼震地。今道場懺悔。觀陰界入而發煩惱境。其相如是也。若不識者。則為所敗。牽人作種種重罪。非唯正觀不成。更增大愆過也。為是故須觀煩惱境為四。一明發相。二明因緣。三明治。四修止觀。發相者。然煩惱是昏煩之法。惱亂心神。即是見思利鈍惑也。然鈍使何必專是貪瞋。而不計我。如蠕動實不推理。而舉螯張須。又如凡劣。何曾執見四儀。常起我心。故知五鈍非無利也。而五利豈唯見取。戒取何曾無貪瞋彈其見心即生恚毒。故知利鈍之名通於見思也。今約位分判鈍者。若未發禪起見。世智推理見相猶弱。所有十使並屬於鈍也。若發定起見見心猛利。所有十使並屬於利也。若未發禪起見。正是今所觀

【現代漢語翻譯】現代漢語譯本：因此，經書上說：『乘坐這珍貴的車輛，遊歷四方，嬉戲快樂。』所以偈語說：『問觀自生心，云何知十境，各成十法乘，游四方快樂。』說的就是這個意思。第二，觀煩惱境：前面觀五陰、十二入、十八界，如果不能因此覺悟，那就不適合。如果觀察后，貪嗔等煩惱發作，那就應該放下五陰、十二入、十八界，而觀察煩惱。什麼是平常的煩惱呢？就是前述的五欲、五蓋以及五陰、十二入、十八界中的各種迷惑，都是平常的煩惱。但五陰、十二入、十八界是觀察果報和平常的迷惑，從中求解脫。現在觀察異常發作的三毒（貪嗔癡），名為觀煩惱境。然而，平常的迷惑發作，還容易勸誡開導，就像平靜流動的水。如果煩惱境發作，嗔恨發作就不可勸阻，慾望發作就不顧死亡，就像湍急的水流，用漣漪去阻擋，反而會激起更大的波瀾。也像強壯的人不知道自己力氣大，觸怒了他就會爆發。也像觸動了沉睡的獅子，它會怒吼震動大地。現在在道場懺悔，觀察五陰、十二入、十八界而引發煩惱境，它的相狀就是這樣。如果不認識這些，就會被煩惱所打敗，牽引人去造作各種重罪，不僅正觀不能成就，還會增加更大的罪過。因此，必須觀察煩惱境的四個方面：一、明發相；二、明因緣；三、明治；四、修止觀。發相：煩惱是昏沉煩亂的法，惱亂心神，也就是見惑和思惑的利鈍。然而，鈍使未必專指貪嗔，而不計較『我』，就像蠕動的蟲子，實際上不進行推理，卻舉起螯鉗張開觸鬚。又如凡夫庸劣之人，何曾執著于見解，四種儀態中，常常生起『我』的心。所以要知道五鈍使並非沒有厲害之處。而五利使難道只有見取嗎？戒禁取見何曾沒有貪嗔？彈動他的見解，立即就會生起嗔恨毒害。所以要知道利鈍的名稱是通用於見惑和思惑的。現在按照修行的位次來區分，鈍使：如果未曾發起禪定而生起見解，用世俗的智慧推理，見解的相狀還很微弱，所有的十使都屬於鈍使。如果發起禪定而生起見解，見解的心就猛利，所有的十使都屬於利使。如果未曾發起禪定而生起見解，這正是現在所要觀察的。

【English Translation】 English version: Therefore, the sutra says, 'Riding this precious vehicle, travel in all directions, playing and being happy.' So the verse says, 'Questioning the mind arising from itself, how to know the ten realms, each forming ten Dharma vehicles, traveling in all directions with joy.' This is what it means. Second, observing the realm of afflictions: If one cannot awaken by observing the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (six sense organs and six sense objects), and the eighteen realms (six sense organs, six sense objects, and six consciousnesses), then it is not suitable. If, after observation, afflictions such as greed and anger arise, then one should put aside the five skandhas, twelve entrances, and eighteen realms, and observe the afflictions. What are ordinary afflictions? They are the aforementioned five desires, five hindrances, and the various delusions within the five skandhas, twelve entrances, and eighteen realms. These are ordinary afflictions. However, the five skandhas, twelve entrances, and eighteen realms are for observing the karmic results and ordinary delusions, seeking liberation from them. Now, observing the extraordinary arising of the three poisons (greed, anger, and ignorance) is called observing the realm of afflictions. However, ordinary delusions are easier to advise and enlighten, like gently flowing water. If the realm of afflictions arises, anger becomes uncontrollable, and desire disregards death, like a rushing torrent that cannot be stopped by ripples. It is also like a strong person unaware of their strength, who becomes enraged when provoked. It is also like disturbing a sleeping lion, whose roar shakes the earth. Now, in the repentance ceremony in the Dharma hall, observing the five skandhas, twelve entrances, and eighteen realms triggers the realm of afflictions, and its appearance is like this. If one does not recognize these, one will be defeated by afflictions, leading one to commit various grave sins, not only preventing the accomplishment of right contemplation but also increasing one's transgressions. Therefore, it is necessary to observe the four aspects of the realm of afflictions: first, clarifying the appearance of arising; second, clarifying the causes and conditions; third, clarifying the treatment; and fourth, cultivating cessation and contemplation. Appearance of arising: Afflictions are darkening and disturbing dharmas, troubling the mind and spirit, which are the sharp and dull delusions of views and thoughts. However, dull fetters do not necessarily refer only to greed and anger, disregarding the 'self,' like wriggling worms that, without reasoning, raise their pincers and spread their antennae. Also, like ordinary and inferior people, who have never adhered to views, constantly arising the mind of 'I' in the four postures. Therefore, know that the five dull fetters are not without sharpness. And are the five sharp fetters only views and attachments? How can adherence to precepts and rituals be without greed and anger? Touching their views immediately generates hatred and poison. Therefore, know that the names of sharp and dull are applicable to both delusions of views and thoughts. Now, according to the stages of practice, dull fetters are distinguished: If one has not developed dhyana (meditative absorption) and arises views, using worldly wisdom to reason, the appearance of views is still weak, and all ten fetters belong to dull fetters. If one develops samadhi (concentration) and arises views, the mind of views becomes fierce, and all ten fetters belong to sharp fetters. If one has not developed dhyana and arises views, this is exactly what is being observed now.

煩惱境。發禪起見如后觀諸見境辯也。複次今若束利鈍為四分。開四分為八萬四千煩惱也。二因緣者為三。一習種子無量劫來。煩惱重積種子成就。熏習相續。如駛水流順之不覺。概之則奔猛難制。如前說也。二業力無量劫惡業行成就。如負怨債。那得令汝修道出離。故惡業卓起破觀心也。三魔若作善行出其境。故來動亂。今道場行道觀陰界入。修出世業欲離其界。故魔遣十軍攝擒深利之惑。欻然而至。破亂行者。今譬類者。抖擻火起可諭初習種子也。風扇諭如業力動也。足膏油諭如魔起也。業之與魔在後方說。習種子煩惱發。正是今所觀也。三治法不同者。小乘明治五種。一對治。如貪慾作不凈觀。瞋慈心觀等是也。二轉治。如貪慾應修不凈觀。不凈觀而不得脫。而修慈心觀。名轉治。病不轉而藥轉。名不轉治。藥病俱轉。名為轉治也。三不轉治。病不轉藥亦不轉。名不轉治。四兼治。如貪慾兼瞋。不凈兼慈心。是名病兼藥兼病。或兼一或兼二三。皆名兼治也。五具足治。具用上法共治一病也。是名小乘先用五治。後用諦智。乃得入真也。若大乘明治。非對非兼非轉不轉。名第一義治。如阿竭陀藥能治一切病也。小乘多用三悉檀為治。大乘多用第一義悉檀為治也。四修正觀。還如止觀陰界入境。開為十意。唯轉陰入

【現代漢語翻譯】現代漢語譯本煩惱境：發起禪定后，觀察諸種見解的境界，詳見後文對諸見境的辨析。進一步說，如果將根性的利鈍歸納為四類，再將這四類展開，就形成了八萬四千種煩惱。二、因緣有三種：一、習氣種子，從無量劫以來，煩惱不斷積累，種子已經成就，熏習相續，就像湍急的水流，順著它流淌而不自覺，想要阻擋它，就會奔騰猛烈難以控制，如同前面所說。二、業力，無量劫以來所造的惡業已經成就，就像揹負著怨債，怎麼能讓你修道解脫？所以惡業突然發作，破壞觀心。三、魔，如果（修行者）做了善行，超出了他的境界，所以前來擾亂。現在在道場修行，觀照陰、界、入，修習出世間的行業，想要脫離他的境界，所以魔派遣十軍來攝取擒拿，以深厚的利慾迷惑（修行者），突然而至，破壞擾亂修行者。現在用比喻來說，抖擻火星可以比喻最初的習氣種子。風扇動火勢，比喻業力發動。腳上塗油，比喻魔的興起。業和魔在後面會詳細說明。習氣種子煩惱發作，正是現在所要觀照的。三、對治方法不同：小乘佛法主要闡明五種對治方法。一是對治，比如對於貪慾，修不凈觀；對於嗔恚，修慈心觀等等。二是轉治，比如對於貪慾，應該修不凈觀，如果修不凈觀而不能解脫，就修慈心觀，這叫做轉治。病沒有轉變，而藥轉變了，叫做不轉治。藥和病都轉變了，叫做轉治。三是不轉治，病沒有轉變，藥也沒有轉變，叫做不轉治。四是兼治，比如既有貪慾又有嗔恚，就用不凈觀兼慈心觀，這叫做病兼藥兼病，或者兼一種，或者兼二三種，都叫做兼治。五是具足治，完全用上面的方法共同對治一種病。這是小乘佛法先用五種對治方法，然後用諦智，才能進入真理。如果大乘佛法闡明對治，非對、非兼、非轉、非不轉，叫做第一義治，就像阿伽陀藥（Agada，萬能藥），能治療一切疾病。小乘佛法多用三種悉檀（三種普遍的教義原則）作為對治，大乘佛法多用第一義悉檀作為對治。四、修正觀，仍然像止觀那樣，將陰、界、入的境界，展開為十種意念，只是轉變陰入。

【English Translation】 English version The realm of afflictions: After initiating Dhyana (禪定, meditation), observe the realms of various views, as discussed in the subsequent analysis of these realms. Furthermore, if we categorize the sharpness or dullness of faculties into four types, and then expand these four types, we arrive at the eighty-four thousand afflictions. Two, the causes and conditions are threefold: One, habitual seeds, from countless kalpas (劫, eons) of accumulated afflictions, the seeds have matured, continuously influencing each other, like a rapid stream of water, flowing unconsciously; attempting to obstruct it results in a violent and uncontrollable surge, as previously described. Two, karmic force, the accumulated evil deeds from countless kalpas have matured, like bearing a debt of resentment; how can it allow you to cultivate the path and attain liberation? Therefore, evil karma suddenly arises, disrupting the contemplation of the mind. Three, Mara (魔, demon), if a practitioner performs virtuous deeds that exceed his realm, he comes to disturb. Now, practicing in the Bodhimanda (道場, place of enlightenment), contemplating the skandhas (陰, aggregates), realms (界, realms), and entrances (入, sense bases), cultivating supramundane actions, desiring to escape his realm, Mara sends ten armies to seize and capture, using deep desires to delude the practitioner, arriving suddenly, disrupting and disturbing the practitioner. Now, to use an analogy, shaking off sparks can be compared to the initial habitual seeds. Fanning the flames with wind is like the activation of karmic force. Applying oil to the feet is like the arising of Mara. Karma and Mara will be explained in detail later. The arising of afflictions from habitual seeds is precisely what we are contemplating now. Three, the methods of treatment differ: Hinayana (小乘, Lesser Vehicle) Buddhism mainly elucidates five methods of treatment. One is direct treatment, such as contemplating impurity for desire, cultivating loving-kindness for anger, and so on. Two is transformative treatment, such as for desire, one should cultivate the contemplation of impurity; if cultivating the contemplation of impurity does not lead to liberation, then cultivate the contemplation of loving-kindness, this is called transformative treatment. The illness does not transform, but the medicine transforms, this is called non-transformative treatment. Both the medicine and the illness transform, this is called transformative treatment. Three is non-transformative treatment, the illness does not transform, and the medicine does not transform, this is called non-transformative treatment. Four is combined treatment, such as having both desire and anger, using the contemplation of impurity combined with the contemplation of loving-kindness, this is called illness combined with medicine combined with illness, or combining one, or combining two or three, all are called combined treatment. Five is complete treatment, fully using the above methods together to treat one illness. This is Hinayana Buddhism first using five methods of treatment, and then using the wisdom of truth, to enter into truth. If Mahayana (大乘, Greater Vehicle) Buddhism elucidates treatment, neither direct, nor combined, nor transformative, nor non-transformative, this is called the treatment of the first principle, like the Agada (阿伽陀, panacea) medicine, which can cure all diseases. Hinayana Buddhism mostly uses the three Siddhanthas (悉檀, universal principles) as treatment, Mahayana Buddhism mostly uses the first principle Siddhantha as treatment. Four, correct contemplation, still like Shamatha-Vipassana (止觀, calming and insight meditation), unfolding the realms of skandhas, realms, and entrances into ten thoughts, only transforming the skandhas and entrances.

之名。為煩惱境。為異耳。還具十法。經云。煩惱即菩提。塵勞之疇是如來種。乃至六十二見一切煩惱皆是佛種。然三界妄惑是六道種。此惑即空是二乘種。即假是菩薩種。即中是如來種。故知一念煩惱是十界之種。而十界生死涅槃升沉永別。而同一種。即是第一不可思議境也。觀心六道即空名止。觀心六道即假名觀。觀心六道即中名優畢叉。即是修平等觀。是名第三明修止觀也。觀心六道即二乘空。破六道種。觀心六道即菩薩假。破二乘種。觀心六道即佛中道。破二邊種顯中道佛種。是第四名破法遍也。而六道之種是塞。四聖之種是通。又九界之種是塞。佛界之種是通。又十界即一界即非通非塞。一界即十界即而通而塞。是為第五善知通塞也。觀心六道之種即空。名枯念處。觀心二乘之種即假。名榮念處。觀心九界即中即非枯非榮念處也。觀心九界即佛法界。即生中道信進念定慧五根也。九界即佛界破二邊疑障名信力。破二邊懈怠障。名進力。破二邊真俗二念障。名念力。破二邊智障。名慧力。破二邊沈散障。名定力。即中道五力也。除舍定三覺分。除六道煩惱散亂之種也。喜進擇三覺分。調起二乘沈空之種也。念覺分唯念中道正佛種。是名第六道品調停也。觀心九界即佛法界。舍二邊分別假變易生死名檀。不為二

{ "translations": [ "之名，是煩惱的境界，是不同的。還具備十法。經中說：『煩惱即是菩提，塵勞的範疇是如來的種子，乃至六十二見一切煩惱都是佛的種子。』然而，三界的虛妄迷惑是六道的種子，這種迷惑即是空，是二乘（聲聞、緣覺）的種子，即是假，是菩薩的種子，即是中，是如來的種子。所以知道一念煩惱是十界的種子，而十界的生死涅槃升沉永遠不同，卻同是一種子，這就是第一不可思議境。觀心六道即空，名為止。觀心六道即假，名為觀。觀心六道即中，名為優畢叉（upeksa，舍）。這就是修習平等觀，是名第三明修止觀。觀心六道即二乘空，破六道種。觀心六道即菩薩假，破二乘種。觀心六道即佛中道，破二邊種，顯中道佛種。這是第四名破法遍也。而六道的種子是塞，四聖（聲聞、緣覺、菩薩、佛）的種子是通。又九界的種子是塞，佛界的種子是通。又十界即一界，即非通非塞。一界即十界，即而通而塞。是為第五善知通塞也。觀心六道之種即空，名枯念處。觀心二乘之種即假，名榮念處。觀心九界即中，即非枯非榮念處也。觀心九界即佛法界，即生中道信進念定慧五根也。九界即佛界，破二邊疑障，名信力。破二邊懈怠障，名進力。破二邊真俗二念障，名念力。破二邊智障，名慧力。破二邊沈散障，名定力。即中道五力也。除舍定三覺分，除六道煩惱散亂之種也。喜進擇三覺分，調起二乘沈空之種也。念覺分唯念中道正佛種，是名第六道品調停也。觀心九界即佛法界，舍二邊分別假變易生死，名檀（dana，佈施）。不為二" ], "english_translations": [ 'is called. It is the realm of affliction, it is different. It also possesses ten dharmas. The sutra says: \'Affliction is Bodhi, the category of dust and labor is the seed of the Tathagata, even the sixty-two views and all afflictions are the seeds of the Buddha.\' However, the false delusions of the Three Realms are the seeds of the Six Paths, this delusion is emptiness, it is the seed of the Two Vehicles (Sravaka and Pratyekabuddha), it is provisional, it is the seed of the Bodhisattva, it is the Middle Way, it is the seed of the Tathagata. Therefore, know that a single thought of affliction is the seed of the Ten Realms, and the birth and death, Nirvana, rising and falling of the Ten Realms are forever different, yet they are the same seed, this is the first inconceivable realm. Observing the mind in the Six Paths as emptiness is called cessation (止, zhi). Observing the mind in the Six Paths as provisional is called contemplation (觀, guan). Observing the mind in the Six Paths as the Middle Way is called upeksa (優畢叉, upeksa, equanimity). This is cultivating equal contemplation, this is the third, clearly understanding the cultivation of cessation and contemplation. Observing the mind in the Six Paths as the emptiness of the Two Vehicles, breaks the seeds of the Six Paths. Observing the mind in the Six Paths as the provisionality of the Bodhisattva, breaks the seeds of the Two Vehicles. Observing the mind in the Six Paths as the Middle Way of the Buddha, breaks the seeds of the two extremes, revealing the seed of the Middle Way Buddha. This is the fourth, called breaking through all dharmas. And the seeds of the Six Paths are obstruction (塞, sai), the seeds of the Four Saints (Sravaka, Pratyekabuddha, Bodhisattva, Buddha) are unobstructed (通, tong). Also, the seeds of the Nine Realms are obstruction, the seeds of the Buddha Realm are unobstructed. Also, the Ten Realms are one realm, which is neither obstructed nor unobstructed. One realm is the Ten Realms, which is both unobstructed and obstructed. This is the fifth, skillfully knowing obstruction and unobstructedness. Observing the mind, the seeds of the Six Paths as emptiness, is called withered mindfulness (枯念處, ku nian chu). Observing the mind, the seeds of the Two Vehicles as provisionality, is called flourishing mindfulness (榮念處, rong nian chu). Observing the mind, the Nine Realms as the Middle Way, is neither withered nor flourishing mindfulness. Observing the mind, the Nine Realms as the Buddha Dharma Realm, gives rise to the five roots of faith, vigor, mindfulness, concentration, and wisdom in the Middle Way. The Nine Realms are the Buddha Realm, breaking the doubt-obstacle of the two extremes, is called the power of faith (信力, xin li). Breaking the laziness-obstacle of the two extremes, is called the power of vigor (進力, jin li). Breaking the obstacle of the two extremes of true and false thoughts, is called the power of mindfulness (念力, nian li). Breaking the wisdom-obstacle of the two extremes, is called the power of wisdom (慧力, hui li). Breaking the obstacle of the two extremes of sinking and scattering, is called the power of concentration (定力, ding li). This is the five powers of the Middle Way. Removing the three factors of enlightenment of equanimity, abandonment, and concentration, removes the seeds of affliction and scattering of the Six Paths. The three factors of enlightenment of joy, vigor, and discernment, adjusts and arouses the seeds of sinking into emptiness of the Two Vehicles. The factor of enlightenment of mindfulness only contemplates the correct Buddha seed of the Middle Way, this is the sixth, adjusting the factors of enlightenment. Observing the mind, the Nine Realms as the Buddha Dharma Realm, abandoning the two extremes of discrimination, provisionality, change, birth and death, is called dana (檀, dana, giving). Not for two" ] }

邊六塵污染名戒。勤出二邊名為精進。不受二邊浮沉之惱名忍。不為二邊所亂名禪。不為二邊所愚名般若。是名第七六度助道也。九界煩惱種。即佛種者。理即也。聞名即名字即也。常觀九界種即是佛界。名觀行即也。觀之不已相似開發。名相似即。真解開明。名分證即。窮照了佛種之源。名究竟即也。是名第八知次位也。得觀行解安而未說。名為安忍。是第九安忍也。內不愛染。名為不起順道法愛。是第十法愛不生也。此之十法成於大乘。游於四方直至道場。是觀煩惱境十法成乘也。圓教次位不可得知。事約六即明之。若一切眾生心神冥妙不可執持。但有名字。名為理即也。若更讀誦等是名字即也。又加觀行明凈心無纖芥疑閡。名觀行即也。若得六根清凈互用。是相似即也。亦對十信位。若十住位一發一切發。開佛知見。是分真即也。到妙覺地。是名究竟即也。

觀心論疏卷五

【現代漢語翻譯】現代漢語譯本遠離六塵（Rūpa, Śabda, Gandha, Rasa, Sparśa, Dharma，色、聲、香、味、觸、法）的污染，稱為戒（Śīla，戒）。勤奮地脫離二邊（斷見和常見，有和無）的束縛，稱為精進（Vīrya，精進）。內心不受二邊（斷見和常見，有和無）的浮沉所困擾，稱為忍（Kṣānti，忍）。內心不被二邊（斷見和常見，有和無）所擾亂，稱為禪（Dhyāna，禪）。內心不被二邊（斷見和常見，有和無）所迷惑，稱為般若（Prajñā，般若）。這被稱為第七種六度（Pāramitā，波羅蜜）助道之法。九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的煩惱種子，即是佛種（Buddha-dhātu，佛性），這是理即（Principle Identity）。聽聞其名，即是名字即（Name Identity）。時常觀照九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的種子即是佛界（Buddha-dhātu，佛性），稱為觀行即（Practice Identity）。不斷地觀照，相似地開發，稱為相似即（Resemblance Identity）。真正的理解開明，稱為分證即（Partial Realization Identity）。徹底照了佛種（Buddha-dhātu，佛性）的根源，稱為究竟即（Ultimate Identity）。這被稱為第八種知次位之法。獲得觀行（Vipaśyanā，毗婆舍那）的理解，內心安定而不宣說，稱為安忍（Kṣānti，忍）。這是第九種安忍之法。內心不愛著染污，稱為不起順道法愛。這是第十種法愛不生之法。這十種法成就於大乘（Mahāyāna，大乘），遊歷四方直至道場（Bodhimanda，菩提道場）。這是觀煩惱境十法成乘之法。圓教（Perfect Teaching）的次位不可得知，但可以約略用六即（Six Identities）來闡明。如果一切眾生的心神冥昧玄妙，不可執持，但有名相，稱為理即（Principle Identity）。如果更進一步讀誦等，這是名字即（Name Identity）。又加上觀行（Vipaśyanā，毗婆舍那），使心明凈，沒有絲毫的疑慮和障礙，稱為觀行即（Practice Identity）。如果得到六根（眼、耳、鼻、舌、身、意）清凈互用，這是相似即（Resemblance Identity）。也對應於十信位。如果十住位一發一切發，開啟佛的知見，這是分真即（Partial Realization Identity）。到達妙覺地，這稱為究竟即（Ultimate Identity）。《觀心論疏》卷五

【English Translation】 English version To be free from the defilement of the six dusts (Rūpa, Śabda, Gandha, Rasa, Sparśa, Dharma), is called Śīla (precept). To diligently escape from the bondage of the two extremes (nihilism and eternalism, existence and non-existence), is called Vīrya (diligence). To not be troubled by the ups and downs of the two extremes (nihilism and eternalism, existence and non-existence) in one's mind, is called Kṣānti (patience). To not be disturbed by the two extremes (nihilism and eternalism, existence and non-existence) in one's mind, is called Dhyāna (meditation). To not be deluded by the two extremes (nihilism and eternalism, existence and non-existence) in one's mind, is called Prajñā (wisdom). This is called the seventh method of the six Pāramitās (perfections) that aids the path. The seeds of affliction in the nine realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas) are the Buddha-dhātu (Buddha-nature), which is Principle Identity. Hearing its name is Name Identity. Constantly contemplating that the seeds of the nine realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas) are the Buddha-dhātu (Buddha-nature), is called Practice Identity. Continuously contemplating and similarly developing, is called Resemblance Identity. True understanding dawning, is called Partial Realization Identity. Thoroughly illuminating the source of the Buddha-dhātu (Buddha-nature), is called Ultimate Identity. This is called the eighth method of knowing the sequential positions. Gaining understanding of Vipaśyanā (insight meditation), being at peace in one's mind and not speaking about it, is called Kṣānti (patience). This is the ninth method of patience. Not being attached to defilement in one's mind is called not arising attachment to the Dharma that accords with the path. This is the tenth method of not generating attachment to the Dharma. These ten methods are accomplished in the Mahāyāna (Great Vehicle), traveling in all directions until reaching the Bodhimanda (enlightenment place). This is the method of contemplating the realm of affliction, the ten methods accomplishing the vehicle. The sequential positions of the Perfect Teaching cannot be known, but can be roughly explained using the Six Identities. If the mind and spirit of all sentient beings are obscure and mysterious, and cannot be grasped, but only have names, it is called Principle Identity. If one further recites, etc., this is Name Identity. Adding Vipaśyanā (insight meditation), making the mind clear, without the slightest doubt or obstruction, is called Practice Identity. If one attains the purification and mutual functioning of the six faculties (eye, ear, nose, tongue, body, mind), this is Resemblance Identity. It also corresponds to the Ten Faiths positions. If the Ten Abodes positions are activated, everything is activated, opening the Buddha's knowledge and vision, this is Partial Realization Identity. Reaching the stage of Wonderful Enlightenment, this is called Ultimate Identity. Commentary on the Treatise on Contemplating the Mind, Volume 5