X55n0907_禪門章

卍新續藏第 55 冊 No. 0907 禪門章

No. 907

禪門章

隋天臺　智者大師　說

祖習觀行。凡有三通明禪。一則次第。二非次第。三赴緣不定或次不次。若次者。初從安般數息．欲界未到．四禪．四無量．四空．六妙門．十六特勝。通明九想．十想．八念．八背舍。勝處一切處變化。六通．九定．奮迅．超越等行行諸禪。次從五停心．四諦．十六行。生諸品道無漏根十智等行慧諸禪。乃至於佛三十四心樹下跏趺斷惑成聖。齊方便教中為鈍根弟子。漸次明禪從淺至深。一一分別不相混濫。不可以念處之名安無學之後。不得將四空在數息之前。便乖經論不成次第。故次依案綸緒而辨名相。故言次第禪也。非次第者。即是利根頓悟大乘之人。如華嚴可集八禪之眾。明九種大禪自性。一切門善人。一切行除惱。他世樂清凈等禪。直觀諸法實相。離名絕相。亡去心法。四句撿洗。體達虛妄。始自菩薩藏聞思前行。終於大菩提果。雖有九禪之差。悉是約理研心。無復事中階梯。如前之次。故名非次也。已現止觀(云云)無方赴機明禪者。即是非次第非不次第也。自有一種機緣亦非方便漸次之根。亦非頓悟之性。不可定作次第之說。亦不可定作非次第說。則應以無方不定赴此

機緣。此緣不定不可一準。故言非次第非不次第也。此三直與常途所明頓漸．偏方．不定。名字乃同。而對當無方之意與常異也。若以此三意對諸教者。三藏教毗曇．成實所說者。即是次第意也。華嚴．地論所明集八禪眾。明該六十億菩薩。得住無垢地。所辨四十二賢聖所修禪定之相。此即非次第意也。若如諸大乘經中有無方不定者。即如三論正意也。欲學問人。多以智慧推撿作三教名說。今約心入道作三禪。名說兩意載在余文。今正明次第禪門淺深之相。故言次第法門也。故大品云。次第行學道。即此義也。問。應說波若。何故說此次第禪門耶。答。為顯波若故。如波若明真空。為顯波若故。亦明其餘次第諸法空。何故爾。今若不遍淺深次第之門。后修般若。般若空未發。其餘空預前證。謬謂為是。今明次第分別異相為顯般若也。又所以爾者。為既辨諸法故。若修無漏時。有漏不求而自發。預不先知。謂言非法。謂乖波若。則生棄想。若一向取。復混魔事。若丕取。復乖波若。故須分別。又赴物機緣故。若有大機。但聞波若即會深理。若無大機必憑屋入理。故說次第也。又眾生喜樂不同故。以欲拘牽后令入佛道。複次說次第者。為知波若生處故。若修般若時。會須一法門為方便。為生般若處。隨得一法調心則堪修習

【現代漢語翻譯】現代漢語譯本機緣（Hetu-pratyaya，指事物生起的原因和條件）。此緣不定，不可一概而論。所以說非次第，也非不次第。這三種說法雖然與常說的頓漸、偏方、不定等名字相同，但其對治無方之意與通常不同。如果用這三種意思來對應各種教義，三藏教（Tripitaka，佛教經典的總稱）中《毗曇》（Abhidhamma，論藏）和《成實論》所說的，就是次第意。而《華嚴經》（Avatamsaka Sutra）和《地論》（Dasabhumika-sastra）所闡明的聚集八禪眾，說明涵蓋六十億菩薩，得住無垢地，所辨別的四十二賢聖所修習的禪定之相，這就是非次第意。如果像諸大乘經典中那樣，有無方不定之說，那就如同三論宗（Madhyamaka，又稱空宗）的正意。想要學習的人，多用智慧推敲，作為三教之名來說。現在我用從心入道來作為三禪之名來說，兩種意思都記載在其他文章中。現在主要闡明次第禪門的淺深之相，所以說是次第法門。所以《大品般若經》（Mahaprajnaparamita Sutra）說，次第行學道，就是這個意思。問：應該說般若（Prajna，智慧），為什麼說此次第禪門呢？答：爲了彰顯般若的緣故。如般若闡明真空，爲了彰顯般若的緣故，也闡明其餘次第諸法空。為什麼這樣說呢？現在如果不普遍瞭解淺深次第之門，之後修習般若，般若空未生髮，其餘空預先證得，錯誤地認為是正確的。現在闡明次第分別異相，是爲了彰顯般若。又所以這樣說，是因為既然辨別諸法，如果修習無漏（Anasrava，沒有煩惱）時，有漏（Sasrava，有煩惱）不求而自發，預先不知道，就說是不合法，認為違背般若，則產生捨棄的想法。如果一味地取，又混同于魔事。如果不取，又違背般若。所以必須分別。又爲了適應眾生的根機和機緣。如果有大根機，只要聽到般若就能領會深奧的道理。如果沒有大根機，必須憑藉次第入門才能理解道理。所以說次第。又因為眾生的喜好不同。先用慾望拘束，然後令其進入佛道。再次，說次第，是爲了知道般若的生起之處。如果修習般若時，必須以一種法門作為方便，作為生起般若之處。隨著得到一種法門來調伏內心，就能堪能修習。

【English Translation】 English version Condition (Hetu-pratyaya, referring to the causes and conditions for the arising of things). This condition is not fixed and cannot be uniformly applied. Therefore, it is said to be neither sequential nor non-sequential. These three expressions, although sharing the same names as the commonly used terms 'sudden and gradual,' 'biased and impartial,' and 'indefinite,' differ in their meaning of addressing the unconfined. If these three meanings are used to correspond to various teachings, what is described in the Tripitaka (the collection of Buddhist scriptures), the Abhidhamma (the philosophical treatises), and the Tattvasiddhi Sastra (Treatise on the Accomplishment of Truth) is the sequential meaning. What is elucidated in the Avatamsaka Sutra (Flower Garland Sutra) and the Dasabhumika-sastra (Ten Stages Sutra), which explains the gathering of the assembly of eight dhyanas (meditative states), covers sixty billion Bodhisattvas, and describes the dwelling in the stainless ground, and what is distinguished as the characteristics of the dhyanas practiced by the forty-two sages, is the non-sequential meaning. If, as in the Great Vehicle Sutras, there is talk of indefiniteness without fixed direction, then it is like the true meaning of the Madhyamaka (Middle Way) school. Those who wish to learn often use wisdom to ponder and speak of it as the name of the three teachings. Now, I use entering the path from the mind as the name of the three dhyanas, both meanings of which are recorded in other texts. Now, I mainly elucidate the shallow and deep aspects of the sequential dhyana path, so it is said to be the sequential Dharma gate. Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says, 'Practice the path sequentially,' which is this meaning. Question: One should speak of Prajna (wisdom), why speak of this sequential dhyana gate? Answer: It is for the sake of revealing Prajna. As Prajna elucidates emptiness, it is also for the sake of revealing Prajna that it elucidates the emptiness of the remaining sequential dharmas. Why is this so? Now, if one does not universally understand the gates of shallow and deep sequence, and then cultivates Prajna, the emptiness of Prajna has not arisen, and the remaining emptiness is prematurely realized, mistakenly thinking it is correct. Now, elucidating the different aspects of the sequence is for the sake of revealing Prajna. Moreover, the reason for this is that since the dharmas have been distinguished, if one cultivates the unconditioned (Anasrava, without defilements), the conditioned (Sasrava, with defilements) arises spontaneously without being sought, and if one does not know it beforehand, one says it is not in accordance with the Dharma, thinking it contradicts Prajna, and then generates the thought of abandoning it. If one clings to it one-sidedly, one becomes confused with demonic affairs. If one does not grasp it, one contradicts Prajna. Therefore, it is necessary to distinguish. Also, it is to suit the faculties and conditions of beings. If one has great faculties, one can understand the profound principles as soon as one hears Prajna. If one does not have great faculties, one must rely on entering the path sequentially to understand the principles. Therefore, it is said to be sequential. Also, because the joys and preferences of beings are different. First, one restrains them with desires, and then leads them into the Buddha's path. Furthermore, speaking of sequence is to know where Prajna arises. If one cultivates Prajna, one must use one Dharma gate as a means, as the place where Prajna arises. As one obtains a Dharma gate to tame the mind, one can be capable of cultivating it.

般若。般若得生也。所以明次第者。若直修空於五度。成外道空。食鹽太過。若但五度。五度無用。成凡夫法。今正道修空明般若。以五度調心。方入般若。又說此次第者。嚴飾般若故。複次說次第者。為益般若故。如薪多火猛。般若無名法。破諸法故名般若。若不識諸法。則無所破。成般若少。若意識廣破。如火益薪也。又說次第者。為明助道故。如得初禪。已離五蓋。乃至非想。離粗惑。斷得般若。斷十細煩惱則易。如羅漢先除三界惑。后得般若斷習入大乘。又直般若斷惑乾燥故。得助道資成為易。又說次第者。為學無所畏故。直學波若是自行。化他則闕。學次第則隨問能答。眾生信伏。后示真道。又說次第者。菩薩欲度眾生。眾生機病無量。須遍學諸法。知病識藥故。又說次第者。為通諸經論故。若有事相不通。理亦成壅。複次所以明次第門者。為明中道故。若直明空。非是正觀中道。中道者。智者見空及與不空。尚不住空豈住不空。不住二邊雙照二邊。方是正道。又說次第者。還反質問者。為當離次第說非次第。為即次第說耶。若離次而說非次。亦應離色別說于空。若色即是空空不離色。今即次第是非次第。非是離次第而條然有非次第。說非次第不可得故。故經云。修色無常已不可得故。乃至識亦如是。修次

【現代漢語翻譯】現代漢語譯本般若（Prajna，智慧）。般若的獲得也是有次第的。說明次第的原因是，如果直接修習空性，而忽略佈施、持戒、忍辱、精進、禪定這五度，就會成為外道的空性，就像鹽吃多了會出問題一樣。如果只修習五度，五度本身也無法發揮作用，會成為凡夫之法。現在正確的做法是，修習空性，明白般若的道理，用五度來調伏內心，才能進入般若的境界。又說此次第的原因，是爲了莊嚴般若。再次說明次第的原因，是爲了增益般若，就像柴火越多，火勢越猛一樣。般若是一種無名之法，因為能破除一切法，所以稱為般若。如果不認識諸法，就無從破除，般若的功用就小。如果意識廣大，破除的範圍就廣，就像火新增了柴火一樣。又說明次第的原因，是爲了闡明助道。比如，得到初禪，就已經遠離了五蓋（貪慾、嗔恚、睡眠、掉悔、疑）；乃至修到非想非非想處定，遠離了粗重的迷惑。斷除這些才能得到般若，斷除十種細微的煩惱就容易了。就像阿羅漢先去除三界的迷惑，然後才能得到般若，斷除習氣，進入大乘。而且直接修習般若，斷除煩惱會顯得乾燥，如果得到助道的資糧，成就就會容易。又說明次第的原因，是爲了學習時無所畏懼。直接學習般若，是自行的行為，教化他人就會有所欠缺。如果按照次第學習，就能隨問能答，眾生就會信服，然後才能展示真正的道路。又說明次第的原因，是菩薩想要度化眾生，眾生的根機和病癥是無量的，必須普遍學習諸法，才能知道病癥，認識藥物。又說明次第的原因，是爲了通達諸經論。如果事相上不能通達，理上也會形成壅塞。再次說明闡明次第法門的原因，是爲了闡明中道。如果直接闡明空性，就不是正觀中道。所謂中道，是智者既見到空，也見到不空，尚且不住于空，又怎麼會住于不空呢？不住於二邊，同時照見二邊，才是正道。又說明次第的原因，是爲了反駁質問者。是爲了離開次第說非次第，還是即次第說呢？如果離開次第而說非次第，也應該離開色法而單獨說空。如果色即是空，空不離色，那麼就是即次第是非次第，不是離開次第而條條有非次第。說非次第是不可得的。所以經中說，修習色法無常，因為不可得的緣故，乃至識也是如此。修習次第也是如此。

【English Translation】 English version Prajna (Wisdom). The attainment of Prajna also has a sequence. The reason for clarifying the sequence is that if one directly cultivates emptiness, neglecting the five perfections of generosity, morality, patience, diligence, and concentration, it will become the emptiness of external paths, just as too much salt can cause problems. If one only cultivates the five perfections, the five perfections themselves will not be effective and will become the Dharma of ordinary people. Now, the correct practice is to cultivate emptiness, understand the principle of Prajna, and use the five perfections to tame the mind, so that one can enter the realm of Prajna. Another reason for explaining this sequence is to adorn Prajna. A further reason for explaining the sequence is to increase Prajna, just as the more firewood there is, the stronger the fire will be. Prajna is a nameless Dharma because it can destroy all Dharmas, so it is called Prajna. If one does not recognize all Dharmas, there is nothing to destroy, and the function of Prajna will be small. If the consciousness is vast and the scope of destruction is wide, it is like adding firewood to the fire. Another reason for explaining the sequence is to clarify the auxiliary path. For example, having attained the first Dhyana (meditative state), one has already distanced oneself from the five hindrances (desire, anger, sleepiness, restlessness, and doubt); and even cultivating to the state of neither perception nor non-perception, one distances oneself from gross delusions. Only by eliminating these can one attain Prajna, and it becomes easier to eliminate the ten subtle afflictions. Just as an Arhat (enlightened being) first removes the delusions of the three realms, and then attains Prajna, eliminates habitual tendencies, and enters the Mahayana (Great Vehicle). Moreover, directly cultivating Prajna, the elimination of afflictions will seem dry. If one obtains the resources of the auxiliary path, achievement will be easy. Another reason for explaining the sequence is to be fearless when learning. Directly learning Prajna is a self-serving behavior, and there will be shortcomings in teaching others. If one learns according to the sequence, one can answer questions as they arise, and sentient beings will be convinced, and then one can show the true path. Another reason for explaining the sequence is that Bodhisattvas (enlightened beings) want to liberate sentient beings, and the faculties and illnesses of sentient beings are immeasurable. One must universally learn all Dharmas in order to know the illness and recognize the medicine. Another reason for explaining the sequence is to understand all the Sutras (discourses) and Shastras (treatises). If one cannot understand in terms of phenomena, there will also be blockages in terms of principle. A further reason for explaining the Dharma gate of sequence is to clarify the Middle Way. If one directly explains emptiness, it is not the correct view of the Middle Way. The so-called Middle Way is that the wise see both emptiness and non-emptiness, and do not dwell in emptiness, so how can they dwell in non-emptiness? Not dwelling on either side, and simultaneously illuminating both sides, is the correct path. Another reason for explaining the sequence is to refute the questioner. Is it to speak of non-sequence apart from sequence, or to speak of it in terms of sequence? If one speaks of non-sequence apart from sequence, one should also speak of emptiness separately from form. If form is emptiness and emptiness is not separate from form, then it is that sequence is non-sequence, and there is no non-sequence that is separate from sequence. It is impossible to speak of non-sequence. Therefore, the Sutra says that cultivating the impermanence of form is impossible to obtain, and so on, and so is consciousness. Cultivating the sequence is also like this.

第不可得。即是非次第也。

釋十科意者。初五是解心希向。欲求定意。未是修行之法。后五是自解而起行。內外方便方正是進。行若無解不得立行。解是行本。故請觀音云。大智本行。又云。非智不禪。智即是解。禪即是行。若是事中散心佈施等行。力用微少。若制心禪寂。發得六通。能雨大千世界珍寶。遍十方界。已施眾生。當知修禪是大道行也。生起十意次第如文中(云云)。第五得心法者。若是學義者名為境智。今禪門註名名為心法。第六方便一重者。方便名善巧。于內外方便將進得所。巧用四悉檀調心。然後能發諸禪定。故言方便。向下自廣明之。十重明義止齊第六。第七明修證。脩名習行。證名發得。此一科大有所開。具若修證方法。始論阿鼻地獄。上至四念處。又從四念處對阿羅漢行行慧行等。又從菩薩藏聞思前行自性禪。及諸地修證等。種種不同。修相各各異。證相各各異。一一精細。使因果分明始終可見。義廣今不復論。問。阿鼻是惡趣。云何辨修。答。通稱為修。真偽多種。行者為破三寶故而悟禪。此則是修阿鼻禪。問。禪是棄惡。其既噁心。那忽得禪。舊解云。此人遮重根利。雖發心時惡。若攝心入禪。根利故故能發禪。今解不爾。禪有多種。九十六種道隨與相應即得邪禪鬼定。此案是

【現代漢語翻譯】現代漢語譯本：第一種不可得。這就是非次第的意思。

解釋十科的意義：最初的五科是解釋內心的希望和方向，想要尋求禪定之意，但還不是修行的具體方法。後面的五科是從自我理解而生起的修行，內外方便都具備才是進步。修行如果沒有理解，就無法確立。理解是修行的根本。所以請觀音說：『大智本行。』又說：『非智不禪。』智就是理解，禪就是修行。如果是事相上的散心佈施等行為，力量作用微小。如果能制心禪寂，就能發起六神通，能像下雨一樣降下大千世界的珍寶，遍佈十方世界，已經施捨給眾生。應當知道修禪是大道修行。生起十意的次第就像文中說的那樣（此處省略）。第五科得到心法，如果是學習義理的人，這被稱為境智。現在禪門註釋中稱之為心法。第六科方便一重，方便的意思是善巧。在內外方便中，將要進步並得到恰當的位置，巧妙地運用四悉檀來調伏內心，然後才能發起各種禪定。所以說是方便。下面會詳細說明。十重明義只到第六科為止。第七科說明修證。修是習行，證是發起獲得。這一科有很大的開示，具備了修證的方法。開始論述阿鼻地獄（Avīci，無間地獄），向上直到四念處（catu-smṛtyupasthāna）。又從四念處對應阿羅漢（Arhat）的行行慧行等。又從菩薩藏（Bodhisattva-piṭaka）的聞思前行自性禪，以及各地的修證等等，種種不同。修行的相狀各自不同，證悟的相狀也各自不同，一一精細，使因果分明，始終可見。意義廣泛，現在不再詳細論述。問：阿鼻是惡趣，為什麼辨別修證？答：通稱為修，真偽多種。修行人爲了破三寶（triratna）的緣故而悟禪，這就是修阿鼻禪。問：禪是捨棄惡，既然有噁心，怎麼能得到禪？舊的解釋說：這個人遮重根利，雖然發心時是惡的，如果攝心入禪，因為根器銳利，所以能發起禪。現在的解釋不是這樣。禪有多種，九十六種外道隨與其相應就能得到邪禪鬼定。這個案例是這樣。

【English Translation】 English version: The first is unattainable. This is the meaning of non-sequentiality.

Explaining the meaning of the Ten Categories: The first five explain the mind's hopes and direction, desiring to seek the meaning of samadhi, but they are not yet specific methods of practice. The latter five are practices arising from self-understanding, and progress is made when both internal and external expedients are complete. If practice lacks understanding, it cannot be established. Understanding is the root of practice. Therefore, please Guan Yin (Avalokiteśvara, the Bodhisattva of compassion) says: 'Great wisdom is the root of practice.' It is also said: 'Without wisdom, there is no dhyana (meditation).' Wisdom is understanding, and dhyana is practice. If it is a matter of distracted giving and other actions, the power is small. If one can control the mind in meditative stillness, one can generate the six supernormal powers (ṣaṭ-abhijñā), and can rain down the treasures of the great chiliocosm (mahā-sāhasra-loka-dhātu), spreading throughout the ten directions, already giving to sentient beings. It should be known that cultivating dhyana is the practice of the great path. The sequence of arising the Ten Intentions is as stated in the text (omitted here). The fifth category, obtaining the mind-dharma, if it is a person who studies the meaning of doctrines, this is called the realm of wisdom. Now, in the annotations of the Chan (Zen) school, it is called the mind-dharma. The sixth category, expedient onefold, expedient means skillful. In internal and external expedients, one is about to progress and obtain the appropriate position, skillfully using the four siddhantas (catuḥ-pratisaraṇa) to subdue the mind, and then one can generate various samadhis. Therefore, it is said to be expedient. It will be explained in detail below. The ten-fold explanation of meaning only goes up to the sixth category. The seventh category explains cultivation and realization. Cultivation is habitual practice, and realization is the arising and obtaining. This category has great teachings, possessing the methods of cultivation and realization. It begins by discussing Avīci (the hell of incessant suffering), and upwards to the four smṛtyupasthānas (foundations of mindfulness). Also, from the four smṛtyupasthānas, corresponding to the Arhat's (worthy one) practice, the practice of wisdom, etc. Also, from the Bodhisattva-piṭaka (Bodhisattva's collection of teachings), the preliminary practices of hearing, thinking, and self-nature dhyana, as well as the cultivation and realization in various places, etc., all are different. The appearances of cultivation are different from each other, and the appearances of realization are also different from each other, each being precise, making cause and effect clear, and visible from beginning to end. The meaning is broad, and will not be discussed in detail now. Question: Avīci is an evil realm, why distinguish cultivation and realization? Answer: It is generally called cultivation, with many kinds of truth and falsehood. A practitioner who realizes dhyana for the sake of destroying the Three Jewels (triratna) is cultivating Avīci dhyana. Question: Dhyana is abandoning evil, since there is an evil mind, how can one obtain dhyana? The old explanation says: This person conceals heavy roots and sharpens them. Although the initial intention is evil, if one gathers the mind into dhyana, because the roots are sharp, one can generate dhyana. The current explanation is not like this. There are many kinds of dhyana, and the ninety-six kinds of non-Buddhist paths, according to their correspondence, can obtain heretical dhyana and demonic samadhi. This case is like this.

邪見之通。得與其修相應(云云)。如調達修禪。即是阿鼻禪也。歷根本．特勝．通明．行行．慧行等。修相各各不同。邪正亦異。乃至菩薩藏諸地。修證各有相㒵。具有釋當有十卷文(云云)。第八顯示果報者。果報與修證若為異。修是修習名因。證是克獲名果。此果是習果得報之時。名為報果。從阿鼻去乃至於佛。皆須一一顯示果報。若是二乘。明但有習果無有報果。灰身滅智無受生處故。若大乘所明。此人受法性身亦有報果。若是明菩薩者。三賢十聖住果報。何容不得辨果報。佛亦得言報。涅槃云。愿得無上報。又云。因滅是色獲得常色。亦得明報也。辨此亦有數卷。第九從禪起教。此有亦行因得果。自行具足復須化他。昔久住生死遍學諸禪。若次若非次皆悉究了。知病識藥。隨其所宜而為設教。若設人天教。多從通明禪中起。何以故。此禪深觀五藏。即能了達五行。上當五星。下當五嶽。陰陽八卦五常天文地理醫方笇計軍兵技術歷數禮樂。皆依五行八卦。如此諸事悉在通明禪中而得明瞭。故知起人天乘從此禪出也。若修禪時尸羅不清凈。三昧不現前。要須持戒乃得諸禪。發禪之時又發得定共戒。約此而起戒藏。又四禪即是定。約此起定藏。修禪時觀四念處。修生法二空。觀慧成就方能見理。發得無漏。故約此

【現代漢語翻譯】現代漢語譯本邪見之通：如果（修禪者）的修行與邪見相應，就會得到與邪見相應的果報。例如，提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）修習禪定，那就是墮入阿鼻地獄（Avīci，八大地獄中最底層的地獄）的禪定。經歷根本禪（Mūla-dhyāna）、特勝禪（Viśeṣa-dhyāna）、通明禪（Abhijñā-dhyāna）、行行禪（Caryā-caryā-dhyāna）、慧行禪（Prajñā-caryā-dhyāna）等不同階段，其修行方式各不相同，邪正的性質也各異。乃至菩薩藏（Bodhisattva-piṭaka）的各個階位，其修行和證悟都有各自的相貌。詳細解釋這些內容，大概需要十卷的篇幅。第八，顯示果報：果報與修證有何不同？修是修習，是因；證是剋期取證，是果。此果是修習之果，得到回報的時候，稱為報果。從阿鼻地獄到成佛，都需要一一顯示其果報。如果是二乘（聲聞乘和緣覺乘），只說明有修習之果，而沒有報果，因為他們灰身滅智，沒有受生之處。如果按大乘（Mahāyāna）所說，這些人證得法性身，也有報果。如果是說明菩薩（Bodhisattva）的修行，三賢十聖都安住于果報之中，怎麼能不辨明果報呢？佛（Buddha）也可以說有報。涅槃經（Nirvāṇa Sūtra）說：『愿得無上報。』又說：『因滅是色，獲得常色。』也可以說明報。辨明這些內容也需要好幾卷。第九，從禪起教：這裡也有修行因得到果報的情況。自己修行圓滿后，還需要教化他人。過去長久地在生死輪迴中，普遍地學習各種禪定，無論是次第還是非次第的禪定，都徹底地研究明白了，知道眾生的病癥，認識相應的藥物，根據他們的情況而施設教法。如果施設人天乘的教法，大多是從通明禪中生起。為什麼呢？因為這種禪定能夠深入觀察五臟，就能通達五行。五行上對應五星，下對應五嶽，以及陰陽八卦、五常、天文地理、醫方、算計、軍兵技術、歷數禮樂，都依據五行八卦。這些事情都在通明禪中得以明瞭，所以知道人天乘的教法是從這種禪定中產生的。如果修禪時戒律不清凈，三昧（Samādhi，禪定）就不會現前，必須持戒才能得到各種禪定。發起禪定的時候，又會發起定共戒。依據這些而建立戒藏。四禪（catvāri dhyānāni）就是定，依據這些而建立定藏。修禪時觀察四念處（catvāri smṛtyupasthānāni），修習生法二空，觀慧成就才能見到真理，發起無漏智慧，所以依據這些...

【English Translation】 English version The penetration of wrong views: If one's practice corresponds to wrong views, one will obtain the corresponding results. For example, if Devadatta (Buddha's cousin, known for opposing the Buddha) practices meditation, that is meditation that leads to the Avīci hell (the deepest of the eight great hells). Going through different stages such as Mūla-dhyāna (Fundamental Dhyana), Viśeṣa-dhyāna (Superior Dhyana), Abhijñā-dhyāna (Dhyana of Transcendental Knowledge), Caryā-caryā-dhyāna (Practice and Conduct Dhyana), and Prajñā-caryā-dhyāna (Wisdom Practice Dhyana), the methods of practice are different, and the nature of right and wrong also differs. Even in the various stages of the Bodhisattva-piṭaka (Bodhisattva Treasury), the practice and realization have their own appearances. A detailed explanation of these would probably require ten volumes. Eighth, revealing the results of actions: How do the results of actions differ from practice and realization? Practice is cultivation, which is the cause; realization is achieving proof, which is the result. This result is the result of cultivation, and when the reward is received, it is called the result of retribution. From Avīci hell to Buddhahood, it is necessary to reveal the results of actions one by one. In the case of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is only explained that there is the result of practice, but not the result of retribution, because they extinguish their bodies and wisdom, and there is no place for rebirth. According to Mahāyāna (Great Vehicle), these individuals attain the Dharmakāya (Dharma Body) and also have the result of retribution. If we are explaining the practice of Bodhisattvas (Enlightenment beings), the Three Worthies and Ten Saints reside in the results of actions, how can we not distinguish the results of actions? It can also be said that the Buddha (Enlightened One) has retribution. The Nirvāṇa Sūtra (Nirvana Sutra) says: 'May I attain the unsurpassed reward.' It also says: 'When the cause of form is extinguished, one obtains the eternal form.' It can also explain retribution. Clarifying these contents would also require several volumes. Ninth, establishing teachings from meditation: Here, there is also the situation of obtaining results from the cause of practice. After completing one's own practice, it is also necessary to teach others. In the past, having dwelt in the cycle of birth and death for a long time, having universally studied various meditations, whether in sequence or out of sequence, having thoroughly understood them, knowing the diseases of sentient beings, recognizing the corresponding medicines, and establishing teachings according to their circumstances. If establishing the teachings of the Human and Deva Vehicle, it mostly arises from Abhijñā-dhyāna (Dhyana of Transcendental Knowledge). Why? Because this meditation can deeply observe the five organs, and thus understand the five elements. The five elements correspond to the five planets above and the five sacred mountains below, as well as yin and yang, the eight trigrams, the five constant virtues, astronomy, geography, medicine, calculation, military technology, calendrical calculations, and rituals and music, all based on the five elements and the eight trigrams. These matters are all clarified in Abhijñā-dhyāna, so it is known that the teachings of the Human and Deva Vehicle arise from this meditation. If the precepts are not pure when practicing meditation, Samādhi (concentration) will not manifest, and one must uphold the precepts to attain various meditations. When initiating meditation, one also initiates the precepts that arise with concentration. Based on these, the Vinaya-piṭaka (Discipline Basket) is established. The four dhyānas (catvāri dhyānāni) are concentration, and based on these, the Dhyana-piṭaka (Concentration Basket) is established. When practicing meditation, one observes the four smṛtyupasthānāni (foundations of mindfulness), cultivates the emptiness of both phenomena and existence, and only when the wisdom of observation is accomplished can one see the truth and initiate non-outflow wisdom, so based on these...

起慧藏。觀空有二種。一拆空。二體空。約折空起三藏教之慧藏。約體空起通教之慧藏。禪中者觀諸法雖空。一心具萬行。假名分別。約此起于名相。即別教也。若禪中能觀中道性空真理。即約此起圓頓之教。又法性即是佛性。約此而起涅槃之教。大經涅槃者。名深禪定窟也。禪觀於法性。法效能運出二種生死。若觀實相理。即是性凈我。若觀智圓明。即圓凈我。若觀方便。權巧即方便權巧。即方便乘。約此起教。即法華會三歸一無上之大乘也。又修禪時觀法性空故。即是一切智。觀假名道故。即道種智。觀空假不二。即中道一切種智。約此起教。即是般若也。又禪中觀法。或可依次第觀。或時依不次第觀。若化他時。約此赴緣無方縱任。即是方等維摩之屬。何以故。凈名彈斥俗道無方轉變。不唯一種故。又方等中。或大小相併並對而說。更相形斥。即是此意也。故知諸教皆約禪而起。故云諸佛轉法轉輪入涅槃皆在四禪中。約禪起教。何教不攝。如是等約作遍起諸教相。此自可知。凡有兩卷明此義(云云)。第十結會旨歸者。上九意明禪。自凡至聖。論次甚多。束其旨趣但是一心。故釋論云。一切諸法中。但有名與色。若欲如實觀。但當觀名色也。色從心生。但觀心性名為上定。故知研心。心收萬法。如得珠玉。眾寶

皆獲。如牽衣一角。諸處皆動。故條流萬緒歸海而會。禪相不一。篤論但心。觀此心性即實相理。是故歸宗結要唯在於此也。如是十科。前五重分別。眾緣家所尚。明顯同異故。第六七二科是降心家急要。即自行用。不受學者。不可為說也。此如戒心不可妄授。下去修證非初學所得。說之無妨。如律家五名小戒得聽(云云)。

釋第一大段。明大意中簡非者。凡有十種。備如止觀中說。今略明一兩如者。如為求安樂故修禪。此屬六慾天心。作意防持。離惡修善。希于安樂。名屬人道心。是故受報假緣方得。若任運心成。不須防護。何以故。得禪味故。任運怡悅。或三五日入禪不起。設起出觀。任運有樂。若發心求此名為天心。后受天報自然而至。不勞運役。故此心名為天心也。取譬如干牛皮。雖強卷舒不隨處分。喻如作意。如牛腦皮。牽觸軟善。喻如入禪。雖復出定猶有滋味。所修戒施不同散心(云云)。又直求勢力是魔心。如魔著于果報。見人出境即來遮壞。如今時人既有大力受果報故。有人違之即能損他也。又樂諸見者是外道心。欲因禪發慧毀他顯己。如經中說梨耆彌因緣(云云)。所以禪靜能發邪正二慧。本時邪獲取理。今以靜心瑩之。邪慧即發。便成邪見。本時心正。用定調之。便發正慧。正慧不須簡

【現代漢語翻譯】現代漢語譯本皆能獲得。好比牽動衣服的一個角，各處都會隨之而動。所以，無數條河流最終匯入大海。禪的表象不一，但精闢的論述都指向內心。觀察此心性，即是實相之理。因此，歸根結底的關鍵就在於此。像這樣總共有十科，前五科側重於分別，是眾緣家所推崇的，因為它們能清晰地辨別相同與不同。第六科和第七科是降伏內心的關鍵，也就是實際的修行，不適合對不接受的學者講述。這就像戒律之心不可隨意傳授一樣。接下來的修證並非初學者所能理解，但講述也無妨，就像律宗的五種小戒可以聽聞一樣（此處省略）。

解釋第一大段，在闡明大意的過程中，簡要辨別非正途的方法，總共有十種，詳細內容如《止觀》中所述。現在簡要說明一兩種。例如，爲了尋求安樂而修禪，這屬於六慾天的心態，通過刻意防範和堅持，遠離惡行，修習善行，希望獲得安樂，這屬於人道的心態。因此，只有通過虛假的因緣才能獲得回報。如果任運（自然而然）的心態形成，就不需要防範。為什麼呢？因為獲得了禪的滋味，自然而然地感到喜悅。或者三五天入禪不起，即使出定，仍然自然而然地感到快樂。如果發心是爲了追求這種快樂，就稱為天心。以後自然會獲得天界的果報，不需要費力。所以，這種心態被稱為天心。打個比方，就像干牛皮，雖然堅硬，但捲曲伸展都不隨心所欲，比喻像作意（刻意）。像牛腦皮，牽拉觸控都很柔軟順從，比喻像入禪。即使出定，仍然有滋味。所修的戒律和佈施與散亂的心不同（此處省略）。

又如，直接追求勢力是魔心。就像魔執著于果報，看到有人超出其境界，就來阻礙破壞。就像現在有些人，因為有很大的力量，受到果報，所以有人違揹他，他就能損害別人。又如，喜歡各種見解是外道心，想要通過禪定引發智慧，譭謗他人，彰顯自己。如經中所說的梨耆彌因緣（此處省略）。所以，禪定能引發邪正兩種智慧。如果原本的心是邪的，通過禪定來磨礪它，邪慧就會產生，從而形成邪見。如果原本的心是正的，用禪定來調伏它，就會產生正慧。正慧不需要簡別。

【English Translation】 English version All are attainable. It's like pulling a corner of a garment; all parts move accordingly. Therefore, countless streams converge and meet in the ocean. The appearances of Chan (Zen) are diverse, but profound discussions all point to the mind. Observing this mind-nature is the principle of true reality (實相理, shixiang li). Thus, the essential key to returning to the source lies solely in this. There are ten categories like this. The first five emphasize differentiation, which is valued by those who focus on conditions (眾緣家, zhong yuan jia), because they clearly distinguish similarities and differences. The sixth and seventh categories are crucial for subduing the mind, which is actual practice, and should not be discussed with scholars who are unreceptive. This is like the mind of precepts (戒心, jie xin) which cannot be casually imparted. The subsequent cultivation and realization are not attainable by beginners, but it is harmless to discuss them, just as the five minor precepts (五名小戒, wu ming xiao jie) in the Vinaya school can be heard (omitted here).

Explaining the first major section, in clarifying the main idea, briefly distinguishing non-orthodox methods, there are ten types in total, as described in detail in the Zhi Guan (止觀). Now, briefly explain one or two. For example, practicing Chan (禪, chan) for the sake of seeking happiness belongs to the mindset of the Six Desire Heavens (六慾天, liu yu tian), through deliberate prevention and persistence, staying away from evil deeds, cultivating good deeds, hoping to obtain happiness, this belongs to the mindset of the human realm. Therefore, rewards can only be obtained through false causes and conditions. If the spontaneous (任運, ren yun) mindset is formed, there is no need for prevention. Why? Because one has obtained the taste of Chan, and naturally feels joy. Or one may enter Chan for three to five days without rising, and even after emerging from Samadhi (定, ding), one still naturally feels joy. If the intention is to pursue this joy, it is called the heavenly mind (天心, tian xin). Later, one will naturally obtain the rewards of the heavenly realms, without effort. Therefore, this mindset is called the heavenly mind. To use an analogy, it's like dried cowhide, although tough, its curling and stretching are not as one wishes, which is like deliberate intention (作意, zuo yi). Like cow brain skin, pulling and touching are soft and compliant, which is like entering Chan. Even after emerging from Samadhi, there is still flavor. The precepts and giving that are cultivated are different from a scattered mind (omitted here).

Furthermore, directly pursuing power is the mind of a demon (魔心, mo xin). Just as a demon is attached to karmic rewards, and when seeing someone exceeding its realm, it comes to obstruct and destroy. Just like some people nowadays, because they have great power and receive karmic rewards, if someone goes against them, they can harm others. Furthermore, liking various views is the mind of a heretic (外道心, wai dao xin), wanting to generate wisdom through Chan meditation, slandering others, and highlighting oneself. As the sutra says about the Lichi Mi (梨耆彌) cause and condition (omitted here). Therefore, Chan meditation can generate both evil and righteous wisdom. If the original mind is evil, by polishing it through meditation, evil wisdom will arise, thus forming wrong views. If the original mind is righteous, by taming it with meditation, righteous wisdom will arise. Righteous wisdom does not need to be distinguished.

。邪心修禪是故須簡也。又若人俗有求樂欣勢樂見三心者。逐其強弱以判其因。若雖求樂。樂勢力強屬魔心。若但樂樂帶少凈心是梵民心。若樂樂又慈人及物即梵王心。若樂諸見即屬外道。此三心相添隨強判因(云云)。

又直就外道心自判三種。一直修邪。二帶事兼人。三具上二。傍通名字發邪慧時。成三種外道。一一切智。二得神通。三韋陀總上二也。通名前三種天心亦是外道。樂勢力是神通。樂諸見是一切智。帶凈心兼人是韋陀。通別邪僻用心皆是不正也。是故非乘中。翻邪歸正。對破三外道悟因時。即是三種念處。獲果即是三種解脫。破邪顯正(云云)。但一往判十心為因。何必全爾。如墮地獄自有多種。不止一途。今舉強者以為義端耳。乃至二乘入理亦多種法門。略舉數修以示其語。行其諸故決墮其中也。若次第簡非者。初止簡三途之非。不簡人天。若進明二乘者。但非九心。若大乘即非二邊。十種俱非也。若作不次第簡非者。更于菩薩心中復分別。具在止觀。今約次第故。則十修簡非也。問。發此心即成業。為當證禪遂其所求方成業耶。答。小乘動七支成業。發心未是業。大乘明一念起惡。殃墜無間。不得遂與不遂。發即是業也。問。此應有輕重。答。若止發心是不定業。若事成是定業。問。若修

【現代漢語翻譯】現代漢語譯本：懷著邪惡的心去修禪，因此必須加以甄別。此外，如果世俗之人有追求快樂、貪戀權勢、喜歡各種見解這三種心態，就要根據其強弱來判斷其因果。如果只是追求快樂，且貪戀權勢的心很強，就屬於魔心。如果只是追求快樂，但帶有一些清凈心，那就是梵民之心。如果追求快樂，又慈悲待人及物，那就是梵王之心。如果喜歡各種見解，那就屬於外道。這三種心態相互摻雜，要根據哪種心態更強來判斷其因果（如上所述）。此外，可以直接從外道的心態來判斷三種情況：一是直接修習邪法；二是帶著世俗事務兼顧他人；三是兼具以上兩種情況，並且旁通各種名相，生髮邪慧。這會形成三種外道：一是『一切智』（Sarvajna，自以為通曉一切智慧）；二是獲得神通（Abhijna，超自然能力）；三是韋陀（Veda，古印度教的經典），總括以上兩種情況。總而言之，前面所說的三種天心也是外道：貪戀權勢是神通，喜歡各種見解是『一切智』，帶著清凈心兼顧他人是韋陀。總之，邪僻的用心都是不正當的。因此，在非乘（非正道）中，要捨棄邪念歸於正道，通過對破三種外道來領悟因果，這就是三種念處（Smrtyupasthana，四念處中的三種：身念處、受念處、心念處），獲得果報就是三種解脫。破除邪惡，彰顯正道（如上所述）。但通常來說，判斷十種心為因，未必完全如此。比如墮入地獄也有多種原因，不止一條途徑。現在只是舉出最強烈的作為義理的開端。乃至二乘（Sravakayana和Pratyekabuddhayana，聲聞乘和緣覺乘）入理也有多種法門，這裡只是簡略地舉出一些修習方法來揭示其中的道理。如果按照這些方法修行，最終必定會墮入其中。如果要次第地甄別非正道，首先只甄別三途（Tiryak-yoni，畜生道；Preta-loka，餓鬼道；Naraka，地獄道）的非正道，不甄別人天（Deva-loka和Manusya-loka，天道和人道）。如果進一步闡明二乘，就只是否定九種心。如果闡明大乘（Mahayana），就否定兩種極端（斷見和常見），十種心都應該否定。如果不是次第地甄別非正道，還要在菩薩心中進一步分別，這些都詳細地記載在《止觀》（Mohe Zhiguan）中。現在按照次第的原則，所以要對十種修習進行甄別，去除其中的非正道。問：發起這種心就成為業（Karma，行為和其結果），還是說證得禪定，滿足了所求之後才成為業？答：小乘認為，身體的七支（七支坐法）動了才成為業，僅僅是發心還不是業。大乘認為，一念生起惡念，就會墮入無間地獄（Avici，無間地獄），不論是否滿足所求，只要發心就是業。問：這應該有輕重之分吧？答：如果只是發心，那是不定業，如果事情已經完成，那就是定業。問：如果修

【English Translation】 English version: Cultivating meditation with a wicked mind requires careful discernment. Furthermore, if a person in the mundane world possesses three mental states—seeking pleasure, craving power, and delighting in various views—one must judge their causes based on the strength of each. If one merely seeks pleasure and the craving for power is strong, it belongs to the demonic mind. If one only seeks pleasure but with a slight pure mind, it is the mind of a Brahma commoner. If one seeks pleasure and is compassionate towards people and things, it is the mind of a Brahma King. If one delights in various views, it belongs to the heretics (Tirthika). These three mental states are mixed, and one must judge their causes based on whichever is stronger (as mentioned above). Furthermore, one can directly judge three types of heretical minds: first, directly cultivating evil; second, engaging in worldly affairs while also considering others; third, possessing both of the above, and also having a superficial understanding of various terms, giving rise to heretical wisdom. This forms three types of heretics: first, the 'all-knowing' (Sarvajna, claiming to know everything); second, those who attain supernatural powers (Abhijna, supernormal abilities); third, the Vedas (Veda, ancient Hindu scriptures), encompassing both of the above. In general, the three types of heavenly minds mentioned earlier are also heretical: craving power is supernatural power, delighting in various views is 'all-knowing,' and having a pure mind while considering others is the Vedas. In short, all perverse intentions are improper. Therefore, in the non-vehicle (non-right path), one must abandon evil thoughts and return to the right path, and by counteracting the three types of heretics, one can realize the causes, which are the three foundations of mindfulness (Smrtyupasthana, three of the four foundations of mindfulness: mindfulness of body, mindfulness of feeling, mindfulness of mind), and attaining the result is the three liberations. Overcoming evil and revealing the right path (as mentioned above). However, generally speaking, judging the ten types of minds as causes is not necessarily absolute. For example, there are many reasons for falling into hell, not just one path. Now, only the strongest are mentioned as the beginning of the meaning. Even the Two Vehicles (Sravakayana and Pratyekabuddhayana, Hearer Vehicle and Solitary Realizer Vehicle) entering into principle have various Dharma gates; here, only a few practices are briefly mentioned to reveal the reasons. If one practices according to these methods, one will inevitably fall into them. If one wants to discern the non-right path in order, one should first only discern the non-right path of the three evil realms (Tiryak-yoni, animal realm; Preta-loka, hungry ghost realm; Naraka, hell realm), not discerning the realms of humans and gods (Deva-loka and Manusya-loka, heavenly realm and human realm). If one further elucidates the Two Vehicles, one only negates the nine minds. If one elucidates the Great Vehicle (Mahayana), one negates the two extremes (nihilism and eternalism), and all ten minds should be negated. If one does not discern the non-right path in order, one must further distinguish within the mind of a Bodhisattva, which are all recorded in detail in the 'Mohe Zhiguan' (Great Calming and Contemplation). Now, according to the principle of order, one must discern the ten practices, removing the non-right path among them. Question: Does generating this mind become karma (Karma, action and its result), or does it become karma only after attaining samadhi and fulfilling what is sought? Answer: The Small Vehicle believes that karma is formed only when the seven limbs of the body (seven-point posture) move; merely generating the mind is not yet karma. The Great Vehicle believes that as soon as an evil thought arises, one will fall into the Avici hell (Avici, uninterrupted hell), regardless of whether what is sought is fulfilled or not, generating the mind is karma. Question: Shouldn't there be degrees of severity? Answer: If it is only generating the mind, it is undetermined karma; if the matter is completed, it is determined karma. Question: If one cultivates

禪要壞欲界。或發初禪。禪定成方生上界。若起惡念念破三寶。其事未成那得墮地獄。答。為惡若崩。故起惡即成業。為善若作。發禪方生。又地獄是同界。發心即墮。色界是異界。鬚髮禪乃生。今簡十種偽心。不同成業不成業。此心即名為非。若不識者。相續不斷即結業成牽生。故須棄捨。問。十非與法界而同異。答。十界則凡聖俱開。十心則開凡合聖。為明縛脫二邊之非也。

第二顯是者是名為正明修禪大意。即是發菩提心。心有四種。一緣于正因緣生滅法發心。二者緣真空理髮心。三緣俗諦假名發心。四緣中道法界發心。若是前來諸非。多是緣無因緣．邪因緣．自善因緣．自度因緣。非正因緣。無大慈悲。不能為物故。非菩提心。菩薩見眾生起十種邪無等因緣。為此而起大悲。良由眾生不識正因緣故而起九種邪惡。邪惡即是集。集招苦果。菩薩為欲㧞此眾生苦習故。而起大悲。興兩誓願。眾生無邊誓願度是㧞苦故起。煩惱無量誓願斷是㧞集故發。又以眾生苦集故則無道滅出世因果。欲與其道滅故而起大慈。興兩誓願。法門無量誓願知是與道。無上佛道誓願成是與滅。是為緣正因緣興起誓願發菩提心。發心既正則行愿不偏是名緣正因緣發心修禪也。

次緣真凈空理髮心者。只是緣向來正因緣觀此即空

【現代漢語翻譯】現代漢語譯本禪修是爲了擺脫欲界（Kāmadhātu，指眾生輪迴的慾望領域）。或者通過禪定達到初禪（Prathama Dhyana，色界的第一層禪定）。禪定成就后才能往生上界（指色界和無色界）。如果生起惡念，想要破壞三寶（佛、法、僧），即使事情沒有成功，難道就會墮入地獄嗎？回答：因為惡念如同堤壩崩塌，所以生起惡念就形成了業。而行善就像建造，達到禪定才能往生。而且地獄是同一界（指欲界），一起心動念就可能墮入。往生上界是不同的界（指色界和無色界），必須通過禪定才能往生。現在簡要說明十種虛偽的心，它們與形成業或不形成業的情況不同。這種心就被稱為『非』。如果不認識這些虛偽的心，任由它們相續不斷，就會結成業，牽引未來的生命。所以必須捨棄這些虛偽的心。問：這十種『非』與法界（Dharmadhatu，宇宙萬法的總稱）是相同還是不同？答：十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）是凡夫和聖人都包括在內。而十種『非』是隻包括凡夫，不包括聖人。這是爲了說明束縛和解脫這兩種極端情況的錯誤。第二部分，闡明什麼是『是』，也就是『正』，說明修禪的根本目的。這就是發起菩提心（Bodhi-citta，覺悟之心）。心有四種：第一種是緣于正因緣（Samyak Hetu-pratyaya，正確的因緣）生滅法（指世間萬法）而發起菩提心。第二種是緣于真空理（Sunyata，空性的真理）而發起菩提心。第三種是緣于俗諦（Samvriti-satya，世俗諦，指世間事物的虛假存在）假名（Prajnapti，假借的名字）而發起菩提心。第四種是緣于中道（Madhyamaka，不偏不倚的真理）法界（Dharmadhatu，宇宙萬法的總稱）而發起菩提心。如果是前面所說的那些『非』，大多是緣于無因緣、邪因緣、自善因緣、自度因緣，而不是正因緣。因為沒有廣大的慈悲心，不能利益眾生，所以不是菩提心。菩薩看到眾生生起十種邪惡的、沒有平等心的因緣，因此而生起大悲心。這是因為眾生不認識正因緣，所以生起九種邪惡。邪惡就是集（Samudaya，苦的根源），集會招致苦果。菩薩爲了拔除眾生的苦和習氣，所以生起大悲心，發起兩個誓願：眾生無邊誓願度，是爲了拔除眾生的痛苦而發起的；煩惱無量誓願斷，是爲了拔除苦的根源而發起的。又因為眾生的苦和集，所以沒有道（Marga，通往解脫的道路）和滅（Nirodha，涅槃寂滅）的出世間因果。爲了給予眾生道和滅，所以生起大慈心，發起兩個誓願：法門無量誓願知，是爲了給予眾生道；無上佛道誓願成，是爲了給予眾生滅。這就是緣于正因緣，興起誓願，發起菩提心。發起的心既然是正確的，那麼行為和願望就不會有偏差，這就是緣于正因緣發起菩提心修禪。其次，緣于真凈空理（Sunyata，空性的真理）發起菩提心，只是緣於前面所說的正因緣，觀察這一切都是空性的。

【English Translation】 English version Chan (Dhyana, meditation) aims to eliminate desires of the Desire Realm (Kāmadhātu, the realm of desires where beings are reborn). Or, one may attain the First Dhyana (Prathama Dhyana, the first level of meditation in the Form Realm). Only when Dhyana is accomplished can one be reborn in the higher realms (referring to the Form Realm and Formless Realm). If evil thoughts arise, intending to destroy the Three Jewels (Buddha, Dharma, Sangha), even if the act is not completed, would one fall into hell? Answer: Because evil is like a collapsing dam, the arising of evil thoughts immediately forms karma. Doing good is like building, and only by achieving Dhyana can one be reborn in higher realms. Moreover, hell is in the same realm (referring to the Desire Realm), and a thought can lead to falling. Rebirth in higher realms is in different realms (referring to the Form Realm and Formless Realm), requiring the attainment of Dhyana for rebirth. Now, briefly explain the ten kinds of false minds, which differ in whether they form karma or not. These minds are called 'non-virtuous'. If one does not recognize these false minds and allows them to continue uninterrupted, they will form karma, leading to future rebirths. Therefore, these false minds must be abandoned. Question: Are these ten 'non-virtuous' minds the same as or different from the Dharmadhatu (the totality of all phenomena in the universe)? Answer: The Ten Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) include both ordinary beings and sages. However, the ten 'non-virtuous' minds only include ordinary beings and exclude sages. This is to clarify the error of the two extremes of bondage and liberation. The second part clarifies what is 'virtuous', which is 'right', explaining the fundamental purpose of practicing Chan. This is to generate Bodhicitta (Bodhi-citta, the mind of enlightenment). There are four types of mind: The first is to generate Bodhicitta based on the Right Cause and Condition (Samyak Hetu-pratyaya, the correct causes and conditions) of arising and ceasing phenomena (referring to all phenomena in the world). The second is to generate Bodhicitta based on the Truth of Emptiness (Sunyata, the truth of emptiness). The third is to generate Bodhicitta based on Conventional Truth (Samvriti-satya, the truth of convention, referring to the false existence of worldly things) and Provisional Names (Prajnapti, borrowed names). The fourth is to generate Bodhicitta based on the Middle Way (Madhyamaka, the truth of non-duality) and the Dharmadhatu (the totality of all phenomena in the universe). If it is the 'non-virtuous' mentioned earlier, most are based on causeless conditions, wrong conditions, self-good conditions, and self-liberation conditions, rather than right conditions. Because there is no great compassion and one cannot benefit sentient beings, it is not Bodhicitta. When a Bodhisattva sees sentient beings generating ten kinds of evil and unequal conditions, they generate great compassion. This is because sentient beings do not recognize the right conditions, so they generate nine kinds of evil. Evil is the accumulation (Samudaya, the origin of suffering), and accumulation leads to suffering. To remove the suffering and habits of sentient beings, the Bodhisattva generates great compassion and makes two vows: 'Sentient beings are boundless, I vow to save them,' which is made to remove the suffering of sentient beings; 'Afflictions are endless, I vow to end them,' which is made to remove the origin of suffering. Furthermore, because of the suffering and accumulation of sentient beings, there is no Path (Marga, the path to liberation) and Cessation (Nirodha, Nirvana) of the transcendental cause and effect. To give sentient beings the Path and Cessation, the Bodhisattva generates great loving-kindness and makes two vows: 'Dharma gates are countless, I vow to know them,' which is to give sentient beings the Path; 'The unsurpassed Buddha Way, I vow to achieve it,' which is to give sentient beings Cessation. This is to generate Bodhicitta by arising vows based on the Right Cause and Condition. Since the generated mind is correct, the actions and vows will not be biased. This is called practicing Chan by generating Bodhicitta based on the Right Cause and Condition. Next, generating Bodhicitta based on the Truth of Pure Emptiness (Sunyata, the truth of emptiness) is simply based on the Right Cause and Condition mentioned earlier, observing that all of this is empty.

。眾生顛倒謂言不空。以不知空故而起十種邪僻之有。有即是集。集故招苦。為此而起大悲興兩誓願也。此之苦集即體是空。故大品云。即色是空。空即是色。色空空色無二無別。是名為中道。中論云。能說是因緣。善滅諸戲論。滅有二種。一善滅。二不善滅。不善滅即是析法觀空。滅色故空。善滅即是體達即色是空。非色滅空。是為善滅也。欲與眾生如此道滅而起大慈興兩誓願。既識正因緣即空故。發心行愿皆緣于真。是為緣真淨髮菩提心也。

次緣俗諦發心者。假名差別有無量相。而眾生不識妄生分別起邪起惡。二乘但空心所不到以空為證。菩薩於此而起大悲興于誓願(云云)。

又緣中道發菩提心者。此心亦名中道實理心．第一義空．庵摩羅識．佛性．如如．實際．實相．無住．無生等種種異名。如天帝釋多諸名字。而皆離縛脫世出世有漏無漏有為無為等種種二邊。故非生死非涅槃有為無為等。遮此二邊名為中。即虛亡寂絕無所依猗。待邊明中中不可得。絕名為中。能如是者。通取無上正真之理。目之為道。此理非因非果。非初非后。非發非不發。非道非不道。凈若虛空而赴物逗緣。說于因果道心等。所以者何。眾生心性明智如日。故曰覆之闇如漆。以初發心卻除二邊之僻。顯出中道之理名之為因

【現代漢語翻譯】現代漢語譯本：眾生因為顛倒，所以說萬法不是空。因為不知道空的道理，所以生起十種邪僻的執著。有即是集（苦的根源），集就會招來痛苦。因此，（菩薩）生起大悲心，發起兩種誓願。這苦和集，其本體就是空。所以《大品般若經》說：『即色是空，空即是色。』色和空，空和色，沒有兩個，沒有分別，這就叫做中道。《中論》說：『能夠宣說因緣法，就能很好地止息各種戲論。』止息有兩種，一是善滅，二是不善滅。不善滅就是析法觀空，滅了色才認為是空。善滅就是體悟到即色是空，不是滅了色才是空，這叫做善滅。想要給予眾生這樣的道和滅，所以生起大慈心，發起兩種誓願。既然認識到正確的因緣就是空，那麼發心和行愿都緣于真如實相，這叫做緣真而清凈地發起菩提心。

其次，緣俗諦發心，是指假名和差別有無量無邊的相狀，而眾生不認識，妄生分別，從而生起邪見和惡行。二乘（聲聞和緣覺）只是空了心，他們的智慧達不到，以空為證。菩薩對於這些，生起大悲心，發起誓願（如前所述）。

再次，緣中道發菩提心，這種心也叫做中道實理心、第一義空、庵摩羅識（Amala-vijñāna，第九識，又稱清凈識）、佛性、如如（Tathata，真如）、實際、實相（Reality）、無住、無生等等不同的名稱。就像天帝釋（Indra，帝釋天）有很多名字一樣。而這些都遠離束縛，脫離世間和出世間，有漏和無漏，有為和無為等等各種二邊。所以它既非生死，也非涅槃，既非有為，也非無為等等。遮止這兩種邊，就叫做中。它虛空寂滅，沒有任何可以依靠的。依靠邊來顯明中，中本身是不可得的。斷絕一切對待，就叫做中。能夠這樣，就能完全領悟無上正真的道理，稱之為道。這個道理非因非果，非初非后，非發非不發，非道非非道，清凈如同虛空，而應物隨緣，宣說因果和道心等。為什麼這樣說呢？眾生的心性明智如同太陽，所以說遮蔽它，黑暗就如同漆黑。因為最初發心，就去除了二邊的邪僻，顯現出中道的道理，這叫做因。

【English Translation】 English version: Sentient beings, being inverted, say that all dharmas are not empty. Because they do not understand emptiness, they give rise to ten kinds of perverse attachments. 'Existence' is 'accumulation' (the root of suffering), and accumulation brings suffering. Therefore, (Bodhisattvas) arise with great compassion and make two vows. This suffering and accumulation, their very essence is emptiness. Therefore, the Mahaprajnaparamita Sutra says: 'Form is emptiness, emptiness is form.' Form and emptiness, emptiness and form, are not two, are not separate, this is called the Middle Way. The Madhyamaka-karika says: 'One who can speak of dependent origination can well extinguish all fabrications.' There are two kinds of extinguishing: one is good extinguishing, and the other is not good extinguishing. Not good extinguishing is analyzing the Dharma to contemplate emptiness, thinking that only by extinguishing form is there emptiness. Good extinguishing is realizing that form is emptiness, not that emptiness comes from extinguishing form, this is called good extinguishing. Wanting to give sentient beings this path and extinguishing, they arise with great compassion and make two vows. Since they recognize that correct dependent origination is emptiness, their aspiration and vows are all based on true suchness, this is called purely arousing Bodhicitta based on true reality.

Secondly, arousing Bodhicitta based on conventional truth refers to the fact that false names and differences have limitless appearances, but sentient beings do not recognize them, falsely giving rise to discriminations, thereby giving rise to wrong views and evil deeds. The Two Vehicles (Shravakas and Pratyekabuddhas) only empty their minds, their wisdom does not reach, and they take emptiness as proof. Bodhisattvas, with regard to these, arise with great compassion and make vows (as mentioned before).

Thirdly, arousing Bodhicitta based on the Middle Way, this mind is also called the Middle Way Real Principle Mind, the First Principle Emptiness, the Amala-vijñāna (the ninth consciousness, also known as the pure consciousness), Buddha-nature, Tathata (suchness), Reality, Reality, Non-abiding, Non-arising, and so on, with various different names. Just like Indra (Shakra Devanam Indra, the lord of the gods) has many names. And all of these are far from bondage, detached from the mundane and supramundane, defiled and undefiled, conditioned and unconditioned, and so on, all kinds of dualistic extremes. Therefore, it is neither birth and death nor Nirvana, neither conditioned nor unconditioned, and so on. Blocking these two extremes is called the Middle. It is empty and still, without anything to rely on. Relying on the extremes to illuminate the Middle, the Middle itself is unattainable. Cutting off all duality is called the Middle. Being able to do this, one can fully comprehend the supreme and true principle, which is called the Path. This principle is neither cause nor effect, neither beginning nor end, neither arising nor not arising, neither the Path nor not the Path, pure like empty space, and responding to things according to conditions, expounding cause and effect and the mind of the Path, and so on. Why is this so? The mind-nature of sentient beings is bright and wise like the sun, so it is said that covering it, darkness is like pitch black. Because the initial aspiration removes the perversity of the two extremes, revealing the principle of the Middle Way, this is called the cause.

。究竟此理名之為果。通達此理名之為道。故上普賢觀云。大乘因者諸法實相。大乘果者亦諸法實相。然此正觀之心。不可破壞不動不退。名為實相。大論云。不動不退是心名薩埵。若不得此心入諸禪中。皆不名波羅蜜。若以此心入次第諸禪。皆名波羅蜜。入二乘凡夫等法。皆名摩訶衍。故大品云。次第心中雲眾生。波若云何應修應行。佛言。心心諸數不行故名行波若。名生名修。此即是無生無行無修之修行也。此心若發。任運與無緣慈悲俱生。為眾生說此依猗法。令免二邊繫縛之苦。名為無緣大悲。與眾生實相不動之樂。名為大慈。故思益云。一切眾生。無中計有。無我計我。凡三十二種。菩薩為此而起大悲。又大經云。一切諸法中。悉有安樂性。當知實相之理任運與慈悲俱生也。何但具此慈悲。亦具一切。故云諸法雖空。一心具萬行。但眾生得樂之時。非是如來將樂授彼。彼自有之。如貧女金為其耘掘。拔苦與樂其義亦然。又自得樂是自生。如來與是他生。四句破(云云)。無此四性而說自樂(云云)。又前三種發菩提心。今稱三種四諦．三波羅蜜．三因三果．三種誓願。而不名為弘。今中道之心緣無作四諦。該括四弘而起誓願。得稱弘誓願也。問。何故非弘。以不稱理故。悉是緣眾生緣法而起慈悲耶。答。如女

【現代漢語翻譯】現代漢語譯本究竟此理，名為果（Buddha-phala，佛果）。通達此理，名為道（Buddha-marga，佛道）。所以《普賢觀經》上說：『大乘因是諸法實相，大乘果也是諸法實相。』然而，這正觀之心，不可破壞，不動搖，不退轉，名為實相（Tathata，真如）。《大智度論》說：『不動不退的心名為薩埵（Sattva，有情）。』如果不得此心而入各種禪定中，都不能稱為波羅蜜（Paramita，到彼岸）。如果以此心進入次第禪定，都名為波羅蜜。進入二乘（聲聞乘和緣覺乘）凡夫等法，都名為摩訶衍（Mahayana，大乘）。所以《大品般若經》說：『次第心中雲何觀照眾生，般若（Prajna，智慧）云何應修應行？』佛說：『心心念念諸數不行，所以名為行般若，名為生，名為修。』這就是無生無行無修的修行。此心如果發起，自然而然地與無緣慈悲（無條件的慈悲）一同產生，為眾生說此依猗法（依靠的法），令他們免除二邊（有和無）繫縛的痛苦，名為無緣大悲。與眾生實相不動之樂，名為大慈。所以《思益經》說：『一切眾生，于無中計有，無我計我，凡有三十二種顛倒。菩薩為此而起大悲。』又《大涅槃經》說：『一切諸法中，都有安樂性。』應當知道實相之理自然而然地與慈悲一同產生。何止具備此慈悲，也具備一切功德。所以說諸法雖空，一心具足萬行。但眾生得到快樂的時候，不是如來將快樂授予他們，他們自己本來就具有。如同貧女家中的黃金，只是為她挖掘出來而已。拔除痛苦，給予快樂，道理也是這樣。又自己得到快樂是自生，如來給予是它生，四句破斥（此處省略）。沒有這四種性質而說自己快樂（此處省略）。又前面的三種發菩提心，現在稱為三種四諦（苦、集、滅、道）、三種波羅蜜、三種因三果、三種誓願，而不稱為弘。現在中道之心緣無作四諦，該括四弘誓願而起誓願，才能稱為弘誓願。問：為什麼不稱為弘？因為不符合真理。都是緣眾生緣法而起慈悲嗎？答：如同女子

【English Translation】 English version Ultimately, this principle is called the Fruit (Buddha-phala). Understanding this principle is called the Path (Buddha-marga). Therefore, the Universal Worthy Contemplation Sutra says: 'The cause of the Mahayana is the true nature of all dharmas; the fruit of the Mahayana is also the true nature of all dharmas.' However, this mind of correct contemplation, which is indestructible, unmoving, and irreversible, is called True Suchness (Tathata). The Mahaprajnaparamita Sastra says: 'The mind that is unmoving and irreversible is called a sentient being (Sattva).' If one does not attain this mind and enters into various dhyanas (meditative states), they cannot be called Paramitas (perfections). If one enters into the sequential dhyanas with this mind, they are all called Paramitas. Entering into the teachings of the Two Vehicles (Sravakayana and Pratyekabuddhayana), ordinary people, etc., is called Mahayana. Therefore, the Mahaprajnaparamita Sutra says: 'How should one contemplate sentient beings in the sequential mind? How should Prajna (wisdom) be cultivated and practiced?' The Buddha said: 'The mind, moment by moment, does not engage in numerical calculations, therefore it is called practicing Prajna, called arising, called cultivation.' This is the practice of non-arising, non-acting, and non-cultivating. If this mind arises, it naturally arises together with impartial compassion (unconditional compassion), speaking this dependent Dharma (the Dharma to rely on) for sentient beings, freeing them from the suffering of being bound by the two extremes (existence and non-existence), which is called impartial great compassion. Giving sentient beings the joy of the unmoving nature of True Suchness is called great loving-kindness. Therefore, the Vimalakirti Nirdesa Sutra says: 'All sentient beings, from non-existence, calculate existence; from no-self, calculate self, altogether thirty-two kinds of inversions. Bodhisattvas arise great compassion for this.' Also, the Nirvana Sutra says: 'In all dharmas, there is the nature of peace and happiness.' One should know that the principle of True Suchness naturally arises together with loving-kindness and compassion. Not only does it possess this loving-kindness and compassion, but it also possesses all merits. Therefore, it is said that although all dharmas are empty, one mind possesses ten thousand practices. But when sentient beings attain happiness, it is not that the Tathagata (Thus Come One) bestows happiness upon them; they inherently possess it. It is like the gold in the poor woman's house, which is only being excavated for her. Removing suffering and giving happiness is also the same principle. Furthermore, self-attaining happiness is self-arising, and the Tathagata giving it is other-arising; the four negations refute this (omitted here). There are not these four natures, yet one speaks of self-happiness (omitted here). Furthermore, the previous three types of arousing Bodhicitta (the mind of enlightenment) are now called the three kinds of Four Noble Truths (suffering, accumulation, cessation, path), the three Paramitas, the three causes and three effects, and the three vows, but they are not called vast. Now, the mind of the Middle Way contemplates the Four Noble Truths of non-action, encompassing the Four Vast Vows and arising vows, which can then be called vast vows. Question: Why are they not called vast? Because they do not conform to the truth. Are they all arising loving-kindness and compassion based on sentient beings and dharmas? Answer: Like a woman

人謟曲故。故不稱為弘誓也。若中道之慈。此慈稱理。不名為謟。如大愛道經。女人而無謟也。實相之慈。慈即如來。譬如慈石吸鐵。離石無吸。離吸無石。即吸是石。如即慈。是如來。故名弘誓也。又如中論云。若計諸法定性。性名定實。實有不可改變。如是則無四凈四行賢聖道果三寶出世因果。亦無世間罪福一切世法也。若計諸法定空。墮斷滅中。亦無世間出世賢聖因果等法。但有虛妄顛倒流轉以自毀傷。若能作中道正觀。體達無性。深識苦集。能治之觀即是道滅。是則三寶四諦八法寂然。皆無毀損。故云不壞假名而說諸法實相。是名緣中道發菩提心也。

料簡法門無盡誓願知者。門名能通。通即是道。無上佛道誓願成。此云何異。答。法門橫辨。佛道豎論。問。涅槃亦名道。實相亦名道。實相大道佛從來故。般若亦名道。此三云何。答。若三德而論。法身亦非。波若亦非。解脫亦非。並別一異皆非。三法具足名秘密藏。那可偏論。今若別論法身當體。從法身起行。行即波若。波若名為道。通至涅槃。今取豎所至處名涅槃。是無上道。度所得處即是般若。名為法門(云云)。問。中道實相非佛．天．人．修羅所作。云何言發。答。雖非諸作而隱名藏顯。名身能作。如上體達。待隱不發稱之為發。問。為因禪

【現代漢語翻譯】現代漢語譯本：虛偽諂媚和委曲遷就。所以不稱為弘誓。如果符合中道的慈悲，這種慈悲合乎真理，不稱為諂媚。如同《大愛道經》所說，女人也可以沒有諂媚。實相的慈悲，慈悲即是如來。譬如磁石吸引鐵，離開磁石就沒有吸引力，離開吸引力就沒有磁石。即吸引力就是磁石，如同慈悲即是如來，所以稱為弘誓。又如《中論》所說，如果認為諸法有自性，自性就是決定不變的實體。如果這樣，就沒有四凈、四行、賢聖道果、三寶出世的因果，也沒有世間的罪福和一切世間法。如果認為諸法是空，就會墮入斷滅之中，也沒有世間出世間的賢聖因果等法，只有虛妄顛倒的流轉，從而自我毀傷。如果能夠作中道正觀，體悟諸法無自性，深刻認識苦集，能治療苦集的觀行就是道滅。這樣，三寶、四諦、八法寂然不動，都不會被毀損。所以說不破壞假名而說諸法實相，這叫做緣中道發起菩提心。

簡擇法門無盡誓願的知者。門名為能通，能通就是道。無上佛道誓願成就，這有什麼不同？回答：法門是橫向辨析，佛道是縱向論述。問：涅槃也名為道，實相也名為道，實相大道佛本來就具有。般若也名為道，這三者有什麼不同？回答：如果從三德來論，法身也不是，般若也不是，解脫也不是。說它們既相同又相異都是不對的。三法具足名為秘密藏，怎麼可以偏頗地論述呢？如果分別論述法身本體，從法身發起修行，修行就是般若，般若名為道，通達涅槃。現在取縱向所到達之處名為涅槃，是無上道。度化所得到的處所就是般若，名為法門（云云）。問：中道實相不是佛、天、人、阿修羅所造作的，為什麼說發起？回答：雖然不是諸作，但隱沒名為藏，顯現名為身，能夠造作。如上面所說體悟，等待隱沒而不發起，稱之為發起。問：因為禪

【English Translation】 English version: False flattery and forced compliance. Therefore, it is not called 'great vow' (弘誓, hongshi - great vow). If it is compassion in accordance with the Middle Way, this compassion aligns with truth and is not called flattery. As stated in the Mahaprajapati Sutra (大愛道經, Da Ai Dao Jing), even a woman can be without flattery. The compassion of true reality, compassion is none other than the Tathagata (如來, Rulai - Thus Come One, another name for Buddha). It is like a magnet attracting iron; without the magnet, there is no attraction, and without attraction, there is no magnet. That is, attraction is the magnet, just as compassion is the Tathagata. Therefore, it is called 'great vow'. Furthermore, as stated in the Madhyamaka-karika (中論, Zhong Lun - Treatise on the Middle Way), if one believes that all dharmas (法, fa - phenomena, teachings) have inherent nature (自性, zixing - self-nature), then 'nature' is a fixed and real entity. If this is the case, there would be no Four Purities, Four Practices, noble paths and fruits, the appearance of the Three Jewels (三寶, Sanbao - Buddha, Dharma, Sangha), or the cause and effect of worldly and supramundane matters. There would also be no worldly sins and blessings, or any worldly dharmas. If one believes that all dharmas are empty, one will fall into nihilistic annihilation, and there will be no worldly or supramundane noble causes and effects, only false and inverted transmigrations, leading to self-destruction. If one can practice the correct contemplation of the Middle Way, realize the absence of inherent nature, deeply understand suffering and its accumulation, then the contemplation that cures them is the path to cessation. In this way, the Three Jewels, Four Noble Truths (四諦, Sidi), and Eightfold Path (八法, Bafa) are all serene and undamaged. Therefore, it is said that without destroying provisional names, one speaks of the true reality of all dharmas. This is called arousing Bodhicitta (菩提心, Puti Xin - the mind of enlightenment) based on the Middle Way.

To discern the inexhaustible vows of the Dharma-gate (法門, Famen - Dharma gate) is to know. 'Gate' means 'able to penetrate', and 'penetration' is the path. The supreme Buddha-path is vowed to be accomplished. How is this different? Answer: Dharma-gates are discussed horizontally, while the Buddha-path is discussed vertically. Question: Nirvana (涅槃, Niepan) is also called the path, true reality is also called the path, and the great path of true reality is inherent in the Buddha. Prajna (般若, Bore - wisdom) is also called the path. How are these three different? Answer: If we discuss it in terms of the Three Virtues, it is neither Dharmakaya (法身, Fashen - Dharma Body), nor Prajna, nor Liberation. To say they are the same or different is incorrect. The complete possession of the three dharmas is called the Secret Treasury. How can one discuss them partially? If we separately discuss the essence of Dharmakaya, and from the Dharmakaya arise practices, the practice is Prajna, and Prajna is called the path, leading to Nirvana. Now, we take the place reached vertically and call it Nirvana, which is the supreme path. The place attained through deliverance is Prajna, which is called the Dharma-gate (etc.). Question: The Middle Way and true reality are not created by Buddhas, Devas (天, Tian - gods), humans, or Asuras (修羅, Xiuluo - demigods). Why do you say 'arise'? Answer: Although they are not created by these beings, concealment is called 'hidden' and manifestation is called 'body', which is able to create. As mentioned above, to realize and wait for concealment without arising is called 'arising'. Question: Because of Chan (禪, Chan - meditation)

能發心。但希向論發心。答。俱有其義。若能希向名之為解。解為行本。因禪增進悉稱為發。問。菩提心非常非斷。為當別有一理為當盡此常斷。而言非常非斷名為中道。答。此約空有二門(云云)。問。何不取真為佛性耶。答。中道是究竟。真俗是境界佛性耳。又約理為言。一切諸法悉有安樂性。何簡真中耶。答。約教見真者。未見佛性也。問。悉有安樂性。草木有耶。答。入理悟于平等法界者。無復人草之殊。未悟謂其事別。如夢種種。悟已則無之。問。迷實相起苦集。解實相生道滅。道滅異苦集。苦集非道滅。苦習非實相。道滅亦非耶。答。只迷實相為苦習。只解實相為道滅。譬寒結水而為冰。溫融冰為水。道滅亦如是。更無別中道異於道滅。異於苦習也。出法性外無法故。故不離也。問。寒結水為冰。冰喻苦習。寒喻于違。今融冰為水。水喻道滅。溫喻中道。何得道滅之外無中道耶。答。不然。寒是習。冰是苦。溫是道。融是滅。豈得異溫融而別有水。水喻既然。不得更求中道也。問。菩提心與愿有異耶。答。心是正體。從體起用名為愿。問。論云。菩提心名大愿。今四弘亦名愿。是則體用不別。答。此用從體起。不得相離。體愿用愿故通稱願耳。問。若愿能顯體。六度亦顯體。此今愿耶。答。愿顯體者四弘

【現代漢語翻譯】現代漢語譯本問：如何發起菩提心？但希望討論發起菩提心的方法。答：兩者都有道理。如果能夠希求嚮往，就稱之為『解』（理解），理解是行動的根本。通過禪定增進，都可以稱之為『發』（發起）。問：菩提心既不是常，也不是斷，是另外存在一個道理，還是窮盡這常斷二邊，而說它『非常非斷』，稱之為中道？答：這是從空有二門來說的。問：為什麼不直接取『真』（真如）作為佛性呢？答：中道才是究竟的境界，真和俗只是佛性的境界而已。而且從理上來說，一切諸法都具有安樂的本性，為什麼單單簡擇『真』呢？答：如果從教義的角度來看，只見到『真』，還沒有見到佛性。問：一切都具有安樂的本性，那麼草木也有嗎？答：如果入理而領悟到平等的法界，就沒有人和草木的區別。沒有領悟的人認為它們是不同的，就像夢中的種種事物。一旦領悟了，就沒有區別了。問：迷惑于實相而生起苦集（苦諦和集諦），瞭解實相而生起道滅（道諦和滅諦）。道滅異於苦集，苦集不是道滅。苦習（苦和習）不是實相，道滅也不是實相嗎？答：只是迷惑于實相才成為苦習，只是瞭解實相才成為道滅。譬如寒冷使水結成冰，溫暖融化冰成為水。道滅也是這樣。沒有另外的中道不同於道滅，不同於苦習。因為在法性之外沒有其他法，所以它們是不相離的。問：寒冷使水結成冰，冰比喻苦習，寒冷比喻違逆。現在融化冰成為水，水比喻道滅，溫暖比喻中道。為什麼說道滅之外沒有中道呢？答：不是這樣的。寒冷是習，冰是苦，溫暖是道，融化是滅。怎麼能說在溫暖融化之外還有另外的水呢？水的情況既然如此，就不能再尋求另外的中道了。問：菩提心和愿有什麼不同？答：心是正體，從本體生起作用就叫做愿。問：論中說，菩提心名為大愿。現在四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）也稱為愿，那麼本體和作用沒有區別嗎？答：這種作用是從本體生起的，不能相互分離。本體是愿，作用也是愿，所以都通稱為愿。問：如果愿能夠顯現本體，六度（佈施、持戒、忍辱、精進、禪定、智慧）也能顯現本體，這是現在的愿嗎？答：愿能顯現本體，指的是四弘誓願。

【English Translation】 English version Question: How does one generate Bodhicitta (the mind of enlightenment)? I hope to discuss the method of generating Bodhicitta. Answer: Both have their meaning. If one can aspire and yearn, it is called 『understanding』 (解). Understanding is the root of action. Through the advancement of Dhyana (禪定, meditation), all can be called 『generation』 (發, arising). Question: Bodhicitta is neither permanent nor impermanent. Is there another principle, or does it exhaust the two extremes of permanence and impermanence, and say it is 『neither permanent nor impermanent,』 calling it the Middle Way? Answer: This is discussed from the two gates of emptiness and existence (空有二門). Question: Why not directly take 『Truth』 (真如, Suchness) as Buddha-nature? Answer: The Middle Way is the ultimate state. Truth and convention are merely the realms of Buddha-nature. Moreover, from the perspective of principle, all Dharmas (諸法, phenomena) possess the nature of bliss. Why selectively choose 『Truth』? Answer: From the perspective of doctrine, seeing only 『Truth』 is not yet seeing Buddha-nature. Question: Everything possesses the nature of bliss. Do plants and trees also have it? Answer: If one enters the principle and realizes the equal Dharmadhatu (法界, Dharma-realm), there is no distinction between humans and plants. Those who have not realized it think they are different, like the various things in a dream. Once realized, there is no difference. Question: Being deluded about reality gives rise to suffering and accumulation (苦集, Dukkha and Samudaya), understanding reality gives rise to the path and cessation (道滅, Marga and Nirodha). Cessation is different from suffering and accumulation, suffering and accumulation are not cessation. Are suffering and its causes (苦習) not reality, and is cessation also not reality? Answer: Only being deluded about reality becomes suffering and its causes, only understanding reality becomes the path and cessation. For example, cold causes water to freeze into ice, warmth melts ice into water. Cessation is also like this. There is no other Middle Way different from cessation, different from suffering and its causes. Because there is no Dharma outside of Dharma-nature, they are inseparable. Question: Cold causes water to freeze into ice, ice is a metaphor for suffering and its causes, cold is a metaphor for opposition. Now melting ice into water, water is a metaphor for cessation, warmth is a metaphor for the Middle Way. Why is it said that there is no Middle Way outside of cessation? Answer: It is not like that. Cold is the cause, ice is suffering, warmth is the path, melting is cessation. How can one say that there is another water outside of warmth and melting? Since the situation of water is like this, one cannot seek another Middle Way. Question: Is there a difference between Bodhicitta and Vow? Answer: Mind is the main entity, and the function arising from the entity is called Vow. Question: The treatise says that Bodhicitta is called the Great Vow. Now the Four Great Vows (四弘誓願, sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it) are also called Vows. Then, is there no difference between the entity and the function? Answer: This function arises from the entity and cannot be separated from each other. The entity is a vow, and the function is also a vow, so they are both generally called Vows. Question: If the Vow can manifest the entity, can the Six Paramitas (六度, generosity, morality, patience, diligence, concentration, wisdom) also manifest the entity? Is this the present Vow? Answer: The Vow that can manifest the entity refers to the Four Great Vows.

是。行顯體者六度是。顯義乃同。行愿為異。

釋第二正明修禪所為者。前菩提心是目。今修行是足。目足修故能入清涼池。從此去為三。初從欲滿四愿去是行行。二從我今住何法門去是依禪為門。三從問曰何不遍行十度去是明禪攝一切法也。今初修行行發四愿。以四譬譬四愿。如文。

次明依禪為門者。還是欲滿四愿。如須入禪能令愿滿也。從六通四辨去是明滿第一愿。六通從禪定生即是福德莊嚴。四辨即智慧莊嚴。先已神通伏高心。欲說法令悟道。故大經云。先以定動。后以慧㧞也。又發通有三種。通教通從背舍．勝處．愿．智．頂等禪發。別教通從自性等禪發。此二俱從禪發也。問。五六云何異。答。通教為語。斷正使名漏盡通。亦得稱六。但習氣未盡故稱五。若別教者。已取斷無明。亦稱六。未是究竟但稱五。五六俱得稱也。從欲斷煩惱去是釋第二愿。夫斷惑必由智慧。智慧非禪不開。大經云。無定者平地顛墜。手書異文。口宣異語。身涉異逕。故知心數亦須言定數。何說智慧耶。又如小乘無漏因七。依定斷見。依九地斷思。又大乘一依自性禪生似解。故名菩薩藏聞思前行。因是得入一切禪。一切禪有三種。　現法住禪。即是發真見理。舍離味著及一切相。華嚴云。初地正使及習。一時俱盡無有

【現代漢語翻譯】現代漢語譯本：是的。如果從顯現的層面來看，六度（Paramita，意為到達彼岸）是修行的體現。雖然顯現的意義相同，但行持和願力卻有所不同。

解釋第二部分，正式闡明修習禪定的目的。前面的菩提心（Bodhi-citta，意為覺悟之心）是眼睛，現在的修行是雙腳。因為眼睛和雙腳的共同作用，才能進入清涼的池水。從這裡開始分為三個部分。首先，從『欲滿四愿』開始是修行。第二，從『我今住何法門』開始是依靠禪定作為門徑。第三，從『問曰何不遍行十度』開始是闡明禪定包含一切法。現在首先修行，發起四種願望，用四種比喻來比喻四種願望，如經文所示。

其次闡明依靠禪定作為門徑。仍然是想要滿足四種願望，就像必須進入禪定才能使願望圓滿一樣。從『六通四辨』開始是闡明滿足第一愿。六通（Sadabhijna，意為六種神通）從禪定產生，這就是福德莊嚴。四辨（Pratisamvid，意為四無礙辯才）就是智慧莊嚴。先前已經用神通降伏了傲慢之心，想要說法使人覺悟，所以《大涅槃經》說：『先用定力震動，後用慧力拔除。』另外，發起神通有三種方式。通教（一種佛教教義分類）的神通從背舍（Vimoksha，意為八背舍）、勝處（Krtayatana，意為八勝處）、愿、智、頂等禪定發起。別教（另一種佛教教義分類）的神通從自性等禪定發起。這兩種都是從禪定發起的。問：五通和六通有什麼不同？答：通教來說，斷除正使（Klesha，意為煩惱）稱為漏盡通（Asravaksaya-jnana，意為漏盡神通），也可以稱為六通。但因為習氣（Vasanas，意為習氣）沒有完全斷盡，所以稱為五通。如果是別教，已經斷除了無明（Avidya，意為無明），也可以稱為六通，但因為不是究竟的，所以稱為五通。五通和六通都可以這樣稱呼。從『欲斷煩惱』開始是解釋第二愿。要斷除迷惑，必須依靠智慧，而智慧不通過禪定是無法開啟的。《大涅槃經》說：『沒有禪定的人，就像在平地上跌倒，手寫不同的文字，口說不同的語言，身走不同的道路。』所以知道心數也必須說禪定之數。為什麼要說智慧呢？又如小乘的無漏因七，依靠禪定斷除見惑，依靠九地斷除思惑。又如大乘完全依靠自性禪產生相似的理解，所以稱為菩薩藏聞思前行。因為這樣才能進入一切禪定，一切禪定有三種：現法住禪，即是發起真正的見解，舍離對味道的執著以及一切相。《華嚴經》說：初地菩薩的正使和習氣，一時全部斷盡，沒有剩餘。

【English Translation】 English version: Yes. If viewed from the perspective of manifestation, the Six Perfections (Paramita, meaning 'to reach the other shore') are the embodiment of practice. Although the manifested meanings are the same, the practice and vows are different.

Explaining the second part, formally clarifying the purpose of cultivating Dhyana (meditation). The preceding Bodhi-citta (the mind of enlightenment) is the eye, and the present practice is the feet. Because of the combined action of the eyes and feet, one can enter the cool and clear pool. From here onwards, it is divided into three parts. First, starting from 'desiring to fulfill the four vows' is the practice. Second, starting from 'where do I now abide in the Dharma?' is relying on Dhyana as the gateway. Third, starting from 'why not practice the ten perfections universally?' is clarifying that Dhyana encompasses all Dharmas. Now, first practice, generate four vows, and use four metaphors to illustrate the four vows, as the text shows.

Secondly, clarifying relying on Dhyana as the gateway. It is still about wanting to fulfill the four vows, just as one must enter Dhyana to fulfill the vows. Starting from 'the six superknowledges and four kinds of eloquence' is clarifying the fulfillment of the first vow. The six superknowledges (Sadabhijna) arise from Dhyana, which is the adornment of merit and virtue. The four kinds of eloquence (Pratisamvid) are the adornment of wisdom. Having previously subdued the arrogant mind with superknowledges, one wants to preach the Dharma to enlighten people, so the Mahaparinirvana Sutra says: 'First use the power of Samadhi (concentration) to shake, then use the power of wisdom to uproot.' In addition, there are three ways to generate superknowledges. The superknowledges of the Tong teaching (a classification of Buddhist doctrines) arise from the eight liberations (Vimoksha), the eight bases of mastery (Krtayatana), vows, wisdom, the peak of existence, and other Dhyanas. The superknowledges of the Bie teaching (another classification of Buddhist doctrines) arise from self-nature and other Dhyanas. Both of these arise from Dhyana. Question: What is the difference between the five superknowledges and the six superknowledges? Answer: In terms of the Tong teaching, the eradication of fundamental afflictions (Klesha) is called the exhaustion of outflows (Asravaksaya-jnana), and can also be called the six superknowledges. However, because the habitual tendencies (Vasanas) have not been completely eradicated, it is called the five superknowledges. In the case of the Bie teaching, having eradicated ignorance (Avidya), it can also be called the six superknowledges, but because it is not ultimate, it is called the five superknowledges. Both five and six superknowledges can be used to describe it. Starting from 'desiring to cut off afflictions' is explaining the second vow. To cut off delusion, one must rely on wisdom, and wisdom cannot be opened without Dhyana. The Mahaparinirvana Sutra says: 'A person without Samadhi is like falling on flat ground, writing different words with their hands, speaking different languages with their mouths, and walking different paths with their bodies.' Therefore, one knows that the number of mental states must also be said to be the number of Dhyana. Why talk about wisdom? Furthermore, like the seven unconditioned causes of the Hinayana, one relies on Dhyana to cut off the delusions of views, and relies on the nine grounds to cut off the delusions of thought. Furthermore, the Mahayana completely relies on self-nature Dhyana to generate similar understanding, so it is called the preliminary practice of the Bodhisattva's treasury of hearing, thinking, and meditation. Because of this, one can enter all Dhyanas, and there are three types of all Dhyanas: the Dhyana of abiding in the present Dharma, which is to generate true insight, abandon attachment to taste, and all appearances. The Avatamsaka Sutra says: The fundamental afflictions and habitual tendencies of the first ground Bodhisattva are all eradicated at once, with nothing remaining.

餘者。此是斷通正集盡。又分斷別惑。分生真智。如目喻(云云)。見理髮真。名為現法樂禪也。二者出生種性三摩䟦提。即是增長中道之定。福德莊嚴也。三者利益眾生禪。菩薩住是禪。以義饒益。皆與同事。令離眾苦。但發一禪即具三義。乃至清凈禪。菩薩住此禪。得大菩提果。皆在禪中。故知禪能滿第二誓願也。從欲知法門去是釋第三誓願。欲知法門者有兩種正道助道行行。智慧雖是助道。且依禪發慧行。正道只是深觀事觀空。諸助道門能發智慧。亦是用禪。若數人只觀行行。無相真空名正慧。雖復兩殊。要修禪獲。乃至小乘。佛樹下觀四諦三十四心。斷結成道。轉法輪。入涅槃。無漏火燒身。如皮囊盛砂利益物。無不悉在禪中。複次大乘為語。禪最大如王。世間正助。出世正助。最上正助。皆攝在禪中。故瓔珞云。佛依清凈禪。得大菩提果。又入王三昧說大品。入無量義說法華。又大涅槃。入深禪定窟。一切眾生悉滅盡相。令不復滅。即大涅槃。何曾非禪。或時現入。或時不現入。而心常在定。不以二相現諸佛國無不定時。故知禪中具一切法門。通教俗諦法門為事。真諦法門為理。別教真俗皆事。中道為理。如是等事理三昧悉在禪中攝。故知修禪能知一切法門。即是為滿第三誓願也。從欲具佛道去釋上第四誓

【現代漢語翻譯】現代漢語譯本其餘的。這指的是斷除通向正集盡（Satya-samudaya-nirodha-marga，四聖諦中的滅道二諦）的道路。又區分斷除個別的迷惑，以及生起真實的智慧，就像《目喻經》（Nettya-prakarana）所說的那樣（此處省略）。見到真理而生起真實的智慧，這被稱為現法樂禪（drstadharma-sukha-vihara，現世安樂的禪定）。第二種是出生種性三摩跋提（utpatti-gotra-samarpita，與生俱來的覺悟），也就是增長中道之定（madhyama-pratipada，不偏不倚的道路），是福德的莊嚴。第三種是利益眾生禪。菩薩安住于這種禪定中，以正義饒益眾生，都與眾生一起行動，使他們脫離各種痛苦。只要發起一種禪定，就具備這三種意義。乃至清凈禪，菩薩安住于這種禪定中，得到大菩提果（maha-bodhi-phala，偉大的覺悟之果），都在禪定之中。所以知道禪定能夠圓滿第二個誓願。從『欲知法門』開始是解釋第三個誓願。想要了解法門有兩種：正道和助道。修行時，智慧雖然是助道，但要依靠禪定來啓發智慧。正道只是深刻地觀察事相和空性。各種助道之門能夠啓發智慧，也是運用禪定。如果有些人只觀察修行，達到無相真空（animitta-sunyata，無相的空性）的境界，這被稱為正慧。雖然兩者有所不同，但要通過修禪才能獲得。乃至小乘，佛陀在菩提樹下觀察四諦（catvari-arya-satyani，四聖諦），以三十四個心念斷除煩惱，成就道果，然後轉法輪（dharma-cakra-pravartana，轉動佛法之輪），進入涅槃（nirvana，寂滅）。無漏之火焚燒身體，就像用皮囊盛裝沙子來利益眾生一樣，沒有哪一樣不在禪定之中。再次，就大乘佛法來說，禪定是最重要的，如同國王一樣。世間的正道和助道，出世間的正道和助道，最上乘的正道和助道，都包含在禪定之中。所以《瓔珞經》說，佛陀依靠清凈禪，得到大菩提果。又進入王三昧（raja-samadhi，禪定之王）宣說《大品般若經》，進入無量義處三昧（anantamukha-samadhi，無量義三昧）宣說《法華經》。又在《大涅槃經》中，進入深禪定窟，觀察一切眾生都滅盡的景象，使他們不再滅盡，這就是大涅槃。哪裡沒有禪定呢？或者有時顯現進入禪定，或者有時不顯現進入禪定，但內心常常處於禪定之中。不以二元對立的相狀顯現在諸佛國土，沒有不入定時的時候。所以知道禪定中具備一切法門。通教的俗諦法門是事相，真諦法門是理體。別教的真諦和俗諦都是事相，中道是理體。像這樣的事理三昧都包含在禪定之中。所以知道修禪能夠了解一切法門，這就是爲了圓滿第三個誓願。從『欲具佛道』開始是解釋第四個誓願。

【English Translation】 English version Furthermore, this refers to cutting off the path to the right Samudaya (Satya-samudaya, the origin of suffering) and Nirodha-marga (Satya-nirodha-marga, the path to the cessation of suffering). It also distinguishes between cutting off individual delusions and generating true wisdom, as explained in the Nettya-prakarana (omitted here). Seeing the truth and generating true wisdom is called drstadharma-sukha-vihara (dwelling in the bliss of the present Dharma). The second is utpatti-gotra-samarpita (innate enlightenment), which is the increase of the Middle Way (madhyama-pratipada, the balanced path), and is the adornment of merit. The third is the Dhyana (meditation) of benefiting sentient beings. Bodhisattvas abide in this Dhyana, benefiting beings with righteousness, acting together with them, and liberating them from various sufferings. As long as one initiates a Dhyana, it possesses these three meanings. Even in pure Dhyana, Bodhisattvas abide in this Dhyana and attain the great Bodhi-phala (the fruit of great enlightenment), all within Dhyana. Therefore, it is known that Dhyana can fulfill the second vow. Starting from 'wanting to know the Dharma-gates' is the explanation of the third vow. Wanting to understand the Dharma-gates has two aspects: the right path and the auxiliary path. In practice, although wisdom is an auxiliary path, one must rely on Dhyana to inspire wisdom. The right path is simply to deeply observe phenomena and emptiness. Various auxiliary paths can inspire wisdom, and they also utilize Dhyana. If some people only observe practice, reaching the state of animitta-sunyata (signless emptiness), this is called right wisdom. Although the two are different, they must be obtained through cultivating Dhyana. Even in the Hinayana, the Buddha observed the Four Noble Truths (catvari-arya-satyani) under the Bodhi tree, cutting off afflictions with thirty-four thoughts, attaining the fruit of the path, then turning the Dharma wheel (dharma-cakra-pravartana), and entering Nirvana (nirvana). The fire of non-outflow burns the body, just like using a leather bag to hold sand to benefit sentient beings, none of which is not within Dhyana. Again, in terms of Mahayana Buddhism, Dhyana is the most important, like a king. The mundane right path and auxiliary path, the supramundane right path and auxiliary path, and the supreme right path and auxiliary path are all included in Dhyana. Therefore, the Ingal Sutra says that the Buddha relies on pure Dhyana to attain the great Bodhi-phala. He also enters the Raja-samadhi (king of samadhi) to expound the Mahaprajnaparamita Sutra, and enters the Anantamukha-samadhi (samadhi of infinite meanings) to expound the Lotus Sutra. Also, in the Mahaparinirvana Sutra, he enters the cave of deep Dhyana, observing the scene of all sentient beings being extinguished, so that they are no longer extinguished, which is the Great Nirvana. Where is there no Dhyana? Sometimes it appears to enter Dhyana, and sometimes it does not appear to enter Dhyana, but the mind is always in Dhyana. Without appearing in dualistic forms in the Buddha-lands, there is no time when one is not in Samadhi. Therefore, it is known that Dhyana possesses all Dharma-gates. The mundane truth Dharma-gate of the common teaching is phenomena, and the ultimate truth Dharma-gate is the principle. The ultimate truth and mundane truth of the distinct teaching are both phenomena, and the Middle Way is the principle. Such Samadhis of phenomena and principle are all included in Dhyana. Therefore, it is known that cultivating Dhyana can understand all Dharma-gates, which is to fulfill the third vow. Starting from 'wanting to possess the Buddha-path' is the explanation of the fourth vow.

愿者。佛道即是涅槃。料簡橫豎如前(云云)。涅槃有二。一分二具。小乘斷欲界惑生梵天。亦名解脫。亦是分滅義。故言梵天無慾界惑。若子縛斷名有餘涅槃。亦名分得。若舍果縛。名為無餘涅槃。即是小乘具足。如此之法豈非禪定之力方得圓備耶。若大乘分具者。二乘分具皆名有餘涅槃。何以故。深惑未斷故。若自性禪中住法樂禪。但見真者。名有餘涅槃。若得三摩䟦提定慧具足。名無餘涅槃。從此任運入薩婆若海。名無住涅槃。雖復無住。未是究竟。至清凈時方是究竟。前三涅槃皆是有上。后一是無上。無上涅槃非禪不克。何況有上耶。當知修禪能滿第四誓願也。金剛三昧者。若小乘中明無礙道最後心方入金剛三昧。即證第九解脫道。若通教明八地明金剛三昧。若案華嚴明十發趣．十長養．十金剛。金剛即是十回向位。若圓教始從初心深行堅固猶若金剛。乃至後心亦稱金剛。如月明晦。如仁王云。釋迦牟尼入大寂定金剛三昧。當知大小次位無不入三昧而成佛道。禪滿四愿。其意在此也。偈中雲。智藏福田者。此是正助定慧之意。以此消第三誓願也。清水洗塵。此證通教斷惑。金剛鎧。此證別教斷惑。此偈證第二誓願。雖未得涅槃去至摧結使山。證第四誓願。得六通度人者。是證第一誓願。囂塵去是證四誓願(云

【現代漢語翻譯】現代漢語譯本：愿者（發願之人）。佛道即是涅槃（梵語，意為寂滅）。料簡橫豎如前（如同之前所說）。涅槃有二種：一分二具。小乘斷欲界惑，生梵天，也稱為解脫，也是分滅的意義。所以說梵天沒有欲界惑。如果斷了子縛，名為有餘涅槃，也稱為分得。如果捨棄果縛，名為無餘涅槃，這就是小乘的具足。這樣的法，難道不是禪定的力量才能圓滿具備嗎？如果大乘的分具，二乘的分具都稱為有餘涅槃。為什麼呢？因為深層的迷惑沒有斷除。如果在自性禪中安住於法樂禪，只是見到真如，名為有餘涅槃。如果得到三摩䟦提（梵語，意為正等覺）定慧具足，名為無餘涅槃。從此任運進入薩婆若（梵語，意為一切智）海，名為無住涅槃。雖然無住，但還不是究竟，到清凈時才是究竟。前三種涅槃都是有上，后一種是無上。無上涅槃非禪定不能達到，何況是有上的涅槃呢？應當知道修禪能夠圓滿第四誓願。金剛三昧（梵語，意為堅固的禪定），如果小乘中，在無礙道的最後心才進入金剛三昧，就證得第九解脫道。如果通教，在八地明金剛三昧。如果按照華嚴經，明十發趣、十長養、十金剛，金剛就是十回向位。如果圓教，從最初的心深行堅固猶如金剛，乃至最後的心也稱為金剛，如月亮明暗變化。如仁王經所說，釋迦牟尼佛入大寂定金剛三昧。應當知道大小乘的次位沒有不入三昧而成佛道的。禪定圓滿四愿，其意義就在這裡。偈中說，智藏福田，這是正助定慧的意思。用這個來消除第三誓願。清水洗塵，這是證明通教斷惑。金剛鎧，這是證明別教斷惑。這個偈頌證明第二誓願。雖然沒有得到涅槃，但前往摧毀結使山，證明第四誓願。得到六神通度人，是證明第一誓願。囂塵去除，是證明四誓願。

【English Translation】 English version: The aspirant. The Buddha-path is precisely Nirvana (Sanskrit, meaning extinction). The analysis of horizontal and vertical is as before (as mentioned previously). There are two types of Nirvana: partial and complete. The Hinayana (Small Vehicle) severs the delusions of the desire realm and is born in the Brahma heaven, also called liberation, which is also the meaning of partial extinction. Therefore, it is said that the Brahma heaven has no delusions of the desire realm. If the 'child bond' is severed, it is called 'Nirvana with remainder', also called partial attainment. If the 'fruit bond' is abandoned, it is called 'Nirvana without remainder', which is the completeness of the Hinayana. Can such a Dharma be fully equipped without the power of Dhyana (meditation)? If the Mahayana (Great Vehicle) is partial and complete, the partial and complete of the two vehicles are both called 'Nirvana with remainder'. Why? Because deep delusions have not been severed. If one dwells in the bliss of Dharma Dhyana in the self-nature Dhyana, and only sees the True Thusness, it is called 'Nirvana with remainder'. If one attains Samyak-sambodhi (Sanskrit, meaning complete enlightenment), with both Samadhi (concentration) and Prajna (wisdom) complete, it is called 'Nirvana without remainder'. From this, one effortlessly enters the ocean of Sarvajna (Sanskrit, meaning all-knowing), called 'Nirvana without abiding'. Although there is no abiding, it is not yet ultimate; it is only ultimate when it reaches purity. The first three Nirvanas are all 'with remainder', and the last one is 'without remainder'. 'Nirvana without remainder' cannot be attained without Dhyana, let alone 'with remainder'? It should be known that cultivating Dhyana can fulfill the fourth vow. Vajra Samadhi (Sanskrit, meaning diamond-like concentration): In the Hinayana, one enters Vajra Samadhi only with the last mind of the unobstructed path, and then attains the ninth liberation path. In the common teaching, Vajra Samadhi is clarified in the eighth ground. According to the Avatamsaka Sutra, the ten faiths, ten stabilities, and ten Vajras are clarified, and Vajra is the position of the ten dedications. In the perfect teaching, from the initial mind, deep practice is firm like Vajra, and even the last mind is called Vajra, like the waxing and waning of the moon. As the Renwang Sutra says, Shakyamuni Buddha entered the Great Tranquility Vajra Samadhi. It should be known that the positions of the Great and Small Vehicles all enter Samadhi and become Buddhas. Dhyana fulfills the four vows; that is the meaning here. The verse says, 'Treasure of wisdom, field of merit': this is the meaning of right and auxiliary concentration and wisdom. This is used to eliminate the third vow. 'Clear water washes away dust': this proves the severance of delusions in the common teaching. 'Vajra armor': this proves the severance of delusions in the separate teaching. This verse proves the second vow. Although Nirvana has not been attained, going to destroy the mountain of afflictions proves the fourth vow. Attaining the six supernormal powers to liberate people proves the first vow. The removal of clamorous dust proves the four vows.

云)。

第三從問曰何不遍行十度去是明禪攝法盡。上文開般若出方便智二度。今以一切智名般若度。道種智名方便度。一切種智名智度。智度從中道第一義三昧出。方便度從俗諦三昧出。般若度從真諦三昧出。上益於下。故智波羅蜜總此三法也。漚和俱舍羅此翻為方便。泥滓(烏幾反)此翻為愿。婆羅此翻為力。阇那此翻為智(云云)。釋第二料釋名章。前簡凡夫著愛。外道著見。二乘無大悲方便。此通教簡共不共。后度無極就別教簡共不共(云云)。翻名以定對果。準例可作此翻。然釋論料簡云。四禪但名禪。不名波羅蜜。當知禪定是異名。不得以定翻禪。又諸師釋翻為棄惡。此乃對果之名。定發故方能離惡。離惡是斷義。支林是智義。此就果義以棄惡為翻耳。三種釋波羅蜜者。通教菩薩觀真入理。此就到彼岸為便。別教斷塵沙。假中修行。此就事究竟翻為便。圓教事理雙窮。空假洞曉。此則無極翻為便。如此三種即可對慧法佛三眼也。又若圓通為語者。此之種智至佛方窮。何以故。二乘雖空。不窮空源。又七地菩薩或時偏修空。佛即立喻起之云。諸法實性故。二乘亦皆得。汝云何欲住無邊空門。汝由未入。不應住空。當知慧眼至佛方窮。故法華云。愿得如世尊。慧眼第一凈。又云。大果既圓。邊際智滿。

【現代漢語翻譯】現代漢語譯本：第三個問題是：為什麼不普遍修行十度，而只說禪定能涵蓋一切法？上文已經闡述了般若（Prajna，智慧）和方便智（Upaya-jnana，善巧方便的智慧）這兩種度。現在用一切智（Sarvajna，對一切事物和現象的智慧）來代表般若度，道種智（Marga-jnana，瞭解修行道路的智慧）代表方便度，一切種智（Sarvakarajnata，對一切事物的所有方面的智慧）代表智度。智度是從中道第一義三昧（Madhyamika-paramartha-samadhi，超越二元對立的禪定）中產生的，方便度是從俗諦三昧（Samvriti-satya-samadhi，基於世俗真理的禪定）中產生的，般若度是從真諦三昧（Paramartha-satya-samadhi，基於勝義真理的禪定）中產生的。上面的（智度）對下面的（方便度和般若度）有增益作用，所以智波羅蜜（Jnana-paramita，智慧的完美）總括了這三種法。漚和俱舍羅（Upaya-kausalya）翻譯成方便，泥滓（Nirjara）翻譯成愿，婆羅（Bala）翻譯為力，阇那（Jnana）翻譯為智。這是解釋第二部分，解釋名稱的章節。前面是爲了區分凡夫執著于愛慾，外道執著于邪見，二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）沒有大悲心和方便法門。這裡用通教（Sadharana-yana，三乘共法）來區分共法和不共法。後面的度無極（Aparimitaparamita，無限的完美）就別教（Prithag-yana，菩薩的教法）來區分共法和不共法。翻譯名稱時，用禪定來對應果位。按照這個例子可以這樣翻譯。然而，《大智度論》（Mahaprajnaparamita-sastra）中說，四禪（Four Dhyanas，色界四禪定）只能稱為禪定，不能稱為波羅蜜（Paramita，完美）。應當知道禪定是不同的名稱，不能用禪定來翻譯禪。另外，有些法師解釋說，波羅蜜翻譯成捨棄惡行，這是對果位的解釋。因為禪定生起后才能遠離惡行，遠離惡行是斷除的意思，支林是智慧的意思，這是就果位的意義用捨棄惡行來翻譯的。三種解釋波羅蜜的方法：通教的菩薩觀察真理而入理，這是就到達彼岸（the other shore）來說的。別教斷除塵沙惑（innumerable defilements），修習假觀和中觀，這是就事相究竟圓滿來說的。圓教（Perfect Teaching）事理雙融，對空假二諦徹底明瞭，這是就無極（無邊無際）來說的。這三種解釋可以分別對應慧眼（Prajna-caksu，智慧之眼）、法眼（Dharma-caksu，見法之眼）和佛眼（Buddha-caksu，佛陀之眼）。如果用圓融貫通的語言來說，這種種智（Sarvakarajnata）要到佛的果位才能達到究竟。為什麼呢？因為二乘雖然證悟空性，但沒有窮盡空性的根源。而且，七地菩薩有時會偏重於修習空性，佛就會用比喻來啓發他們，說諸法的實性，二乘也都能證得，你們為什麼要住在無邊的空門中呢？你們因為還沒有真正進入，所以不應該停留在空性中。應當知道慧眼要到佛的果位才能達到究竟。所以《法華經》（Lotus Sutra）中說，『愿我得如世尊，慧眼第一凈。』又說，『大果既圓，邊際智滿。』（偉大的果實已經圓滿，智慧達到邊際的圓滿）

【English Translation】 English version: The third question is: Why not universally practice the ten Paramitas (perfections), but instead say that Dhyana (meditation) encompasses all Dharmas (teachings)? The previous text has already elaborated on the two Paramitas of Prajna (wisdom) and Upaya-jnana (skillful means wisdom). Now, Sarvajna (omniscience, the wisdom of all things and phenomena) is used to represent the Prajna-paramita, Marga-jnana (knowledge of the path, the wisdom of understanding the path of practice) represents the Upaya-paramita, and Sarvakarajnata (knowledge of all aspects, the wisdom of all aspects of all things) represents the Jnana-paramita. Jnana-paramita arises from the Madhyamika-paramartha-samadhi (the samadhi of the ultimate meaning of the Middle Way, meditation that transcends duality), Upaya-paramita arises from the Samvriti-satya-samadhi (the samadhi of conventional truth, meditation based on worldly truth), and Prajna-paramita arises from the Paramartha-satya-samadhi (the samadhi of ultimate truth, meditation based on ultimate truth). The above (Jnana-paramita) benefits the below (Upaya-paramita and Prajna-paramita), so Jnana-paramita encompasses these three Dharmas. Upaya-kausalya translates to 'skillful means,' Nirjara translates to 'vow,' Bala translates to 'power,' and Jnana translates to 'wisdom.' This is the explanation of the second part, the chapter explaining the names. The previous part was to distinguish ordinary people who are attached to desire, heretics who are attached to wrong views, and the Two Vehicles (Sravakas and Pratyekabuddhas) who lack great compassion and skillful means. Here, the Sadharana-yana (common vehicle, the teachings common to the three vehicles) is used to distinguish common and uncommon Dharmas. The Aparimitaparamita (immeasurable perfection) in the latter part is used to distinguish common and uncommon Dharmas in the Prithag-yana (separate vehicle, the teachings of the Bodhisattvas). When translating the names, Dhyana is used to correspond to the fruit position. According to this example, it can be translated in this way. However, the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) says that the Four Dhyanas (the four Dhyana meditations of the Form Realm) can only be called Dhyana and cannot be called Paramita. It should be known that Dhyana is a different name, and Dhyana cannot be used to translate Dhyana. In addition, some Dharma masters explain that Paramita translates to 'abandoning evil deeds,' which is an explanation of the fruit position. Because one can only abandon evil deeds after Dhyana arises, abandoning evil deeds means cutting off, and 'branch forest' means wisdom. This is using 'abandoning evil deeds' to translate based on the meaning of the fruit position. Three methods of explaining Paramita: The Bodhisattva of the Sadharana-yana observes the truth and enters the principle, which is to say 'reaching the other shore.' The Prithag-yana cuts off innumerable defilements and practices the false and middle views, which is to say that the phenomena are ultimately perfect. The Perfect Teaching integrates phenomena and principle, and thoroughly understands emptiness and provisionality, which is to say 'immeasurable.' These three explanations can correspond to Prajna-caksu (wisdom eye), Dharma-caksu (dharma eye), and Buddha-caksu (Buddha eye) respectively. If speaking in a completely integrated language, this Sarvakarajnata can only be achieved at the fruit position of the Buddha. Why? Because although the Two Vehicles realize emptiness, they do not exhaust the source of emptiness. Moreover, Bodhisattvas of the seventh ground sometimes focus on practicing emptiness, and the Buddha will use metaphors to enlighten them, saying that the true nature of all Dharmas can also be realized by the Two Vehicles. Why do you want to dwell in the boundless gate of emptiness? Because you have not yet truly entered, you should not dwell in emptiness. It should be known that the Prajna-caksu can only be achieved at the fruit position of the Buddha. Therefore, the Lotus Sutra says, 'I vow to be like the World Honored One, with the purest wisdom eye.' It also says, 'The great fruit is complete, and the wisdom of the boundary is full.'

無量劫中例修凡夫事。照假分別至佛乃周。中道之慧居然可知。圓論三義。具在一心究竟妙覺也。問。五住何輕重。答。俱重俱輕。四住乖理起逆名之為重。無明理鄣不起拒逆名輕。又無明是根本佛智所斷名重。四住支條方便智所卻故輕。論師云。上上智斷下下。下下智斷上上。此取四住為重無明為輕(云云)。問。三事窮佛。菩薩何得名波羅蜜。答。因中受果名耳。問。涅槃是果。二乘得受涅槃名。何意不名波羅蜜。答。涅槃名滅。二乘但求出苦。見思苦滅與涅槃之名。不求作佛。不窮理本。故不受彼岸名。若通義三獸度河。二乘亦稱到彼岸也。

問。初地已三觀現前。七地云何沉空。答。菩薩初得圓時。三觀現前空理甚深。或時偏熟此理。或可偏以此化人。譬如誦經。初則三契俱度。後偏理一契。七地研空亦應類此。從第三料簡去有四問答。一明禪廣大遍含故。二約四法料簡依根本故。三者禪是一名得復有異三。複次。初問禪大含眾法。二問約智定等。三約思惟修遍通諸法。思惟即是翻禪之名。故以禪當名。若智定等者。四禪有十八支。四一心支是定攝。十四支是慧攝。定慧具足能發無漏。故論人云。智是苦難行。定是樂易行。或樂難行或苦易行。若智中發無漏即是苦易行。不發即苦難行。樂中亦如是。數

【現代漢語翻譯】現代漢語譯本：在無量劫的時間裡，（眾生）都在重複著凡夫俗子的行為。對虛假之相的辨別，要到成佛時才能圓滿周遍。中道智慧的道理，顯然是可以理解的。圓融地論述了空、假、中三諦的含義，完全具備於一心之中，最終達到妙覺的境界。問：五住地煩惱（五種住地煩惱，即見一切處住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱、無明住地煩惱）的輕重如何？答：既可以都說是重，也可以都說是輕。四住地煩惱違背真理，生起違逆之心，所以說是重。無明煩惱遮蔽真理，但不產生抗拒違逆之心，所以說是輕。而且，無明是根本煩惱，要用佛的智慧才能斷除，所以說是重。四住地煩惱是枝末煩惱，可以用方便智慧去除，所以說是輕。論師說，上上智可以斷除下下煩惱，下下智可以斷除上上煩惱。這裡是認為四住地煩惱重，無明煩惱輕。（以上是大概的意思）問：三事（自覺、覺他、覺行圓滿）是佛才能究竟的，菩薩怎麼能被稱為波羅蜜（到達彼岸）？答：這是在因地中承受果地的名稱而已。問：涅槃（寂滅）是果，二乘（聲聞乘和緣覺乘）聖者證得涅槃，為什麼不稱為波羅蜜？答：涅槃的意思是滅盡。二乘聖者只求脫離痛苦，他們所證得的只是見思煩惱的滅盡，而得到了涅槃的名稱。他們不追求成佛，不窮究真理的根本，所以不能承受到達彼岸的名稱。如果從通義上來說，就像三獸渡河的比喻，二乘也可以稱為到達彼岸。問：初地菩薩已經三觀（空觀、假觀、中觀）現前，為什麼七地菩薩還會沉溺於空觀之中？答：菩薩最初證得圓教的道理時，三觀同時現前，其中空觀的道理非常深奧。有時會偏重於對空理的修習，或者可以偏重於用空理來教化眾生。比如誦經，最初是三契（理契、機契、時契）同時具備，後來可能偏重於理契。七地菩薩研習空觀也應該與此類似。從第三個料簡開始，有四個問答。一是說明禪定廣大，普遍包含一切法。二是根據四法（法、義、詞、辯）來料簡，因為禪定是根本。三是說禪定是一個名稱，但又有不同的含義。再次說明，第一個問題是問禪定廣大，包含眾多法門。第二個問題是關於智慧、禪定等等。第三個問題是關於思惟修，普遍通達諸法。思惟就是翻譯禪定的名稱。所以用禪定來作為名稱。如果說智慧、禪定等等，四禪有十八支。四一心支屬於定所攝，十四支屬於慧所攝。定慧具足，能夠引發無漏智慧。所以論師說，智慧是苦難行，禪定是樂易行，或者樂難行，或者苦易行。如果在智慧中引發無漏智慧，就是苦易行。如果不引發，就是苦難行。在快樂中也是這樣。數（待續）

【English Translation】 English version: Throughout immeasurable kalpas, (sentient beings) repeatedly engage in the activities of ordinary people. Discriminating between the false appearances will only be perfected and become all-encompassing upon attaining Buddhahood. The principle of the Middle Way wisdom is evidently comprehensible. It comprehensively discusses the meaning of the three truths of emptiness, provisional existence, and the Middle Way, fully contained within one mind, ultimately reaching the state of wondrous enlightenment. Question: What is the relative weight of the five abodes of affliction (the five dwelling-places of affliction, namely the affliction of dwelling in seeing all places, the affliction of dwelling in desire-love, the affliction of dwelling in form-love, the affliction of dwelling in existence-love, and the affliction of dwelling in ignorance)? Answer: They can all be said to be heavy, and they can all be said to be light. The four abodes of affliction contradict the truth and give rise to rebellious thoughts, so they are said to be heavy. The affliction of ignorance obscures the truth but does not produce resistance or rebellion, so it is said to be light. Moreover, ignorance is the root affliction, which can only be eradicated by the wisdom of the Buddha, so it is said to be heavy. The four abodes of affliction are branch afflictions, which can be removed by expedient wisdom, so they are said to be light. The commentator says that the highest wisdom can eradicate the lowest afflictions, and the lowest wisdom can eradicate the highest afflictions. Here, the four abodes of affliction are considered heavy, and ignorance is considered light. (The above is the general meaning.) Question: The three accomplishments (self-awakening, awakening others, and perfect practice) are only perfected by the Buddha, so how can Bodhisattvas be called Pāramitā (having reached the other shore)? Answer: This is merely receiving the name of the fruit in the causal stage. Question: Nirvāṇa (extinction) is the fruit, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) attain Nirvāṇa, so why are they not called Pāramitā? Answer: Nirvāṇa means extinction. The two vehicles only seek to escape suffering. What they attain is merely the extinction of afflictions of views and thoughts, and they receive the name of Nirvāṇa. They do not pursue Buddhahood, nor do they exhaustively investigate the root of truth, so they cannot receive the name of reaching the other shore. If speaking in a general sense, like the analogy of the three animals crossing the river, the two vehicles can also be called having reached the other shore. Question: The Bodhisattva of the first ground already has the three contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the Middle Way) manifest, so why does the Bodhisattva of the seventh ground still indulge in the contemplation of emptiness? Answer: When the Bodhisattva initially attains the doctrine of perfect teaching, the three contemplations simultaneously manifest, among which the doctrine of emptiness is very profound. Sometimes, there may be a bias towards cultivating this doctrine, or one may be biased towards using this doctrine to teach sentient beings. For example, when reciting scriptures, initially the three agreements (agreement with the principle, agreement with the capacity, and agreement with the time) are all present, but later there may be a bias towards the agreement with the principle. The Bodhisattva of the seventh ground studying the contemplation of emptiness should be similar to this. Starting from the third analysis, there are four questions and answers. The first is to explain that dhyāna (meditation) is vast and universally encompasses all dharmas. The second is to analyze based on the four dharmas (dharma, meaning, words, and eloquence), because dhyāna is the root. The third is to say that dhyāna is one name, but it also has different meanings. To reiterate, the first question asks about the vastness of dhyāna, encompassing many dharma gates. The second question is about wisdom, dhyāna, and so on. The third question is about contemplative cultivation, universally penetrating all dharmas. Contemplation is the translation of the name of dhyāna. Therefore, dhyāna is used as the name. If speaking of wisdom, dhyāna, and so on, the four dhyānas have eighteen branches. The four branches of one-pointedness belong to the category of samādhi (concentration), and the fourteen branches belong to the category of prajñā (wisdom). When samādhi and prajñā are complete, they can generate non-outflow wisdom. Therefore, the commentator says that wisdom is difficult to practice with suffering, and samādhi is easy to practice with joy, or difficult to practice with joy, or easy to practice with suffering. If non-outflow wisdom is generated in wisdom, it is easy to practice with suffering. If it is not generated, it is difficult to practice with suffering. It is the same in joy. Count (to be continued)

人云苦違通苦不違通。此之據智樂違通。樂不違通。此就於定。但無漏于定不發。如應于慧。四禪既具此定慧故名為等。余法不爾。不名為等也。問。四禪以何為境體等耶。答。初禪覺觀為境。乃至非想以非有想非無想為境。問。若以覺觀為境者。為用此覺觀心觀境。為用一心觀境。若以一心觀。則不名一心。若以覺觀觀境觀。云何復觀觀。答。數人明心王心數同時起。此則有能觀之心觀覺觀之境。若論人。明別有凈細之心觀于覺觀之境(云云)。體者。論人五支皆是方便。一心支為體。數人以慾念等為方便。五支皆是體。釋論用此論。成論人定內辨方便已四支粗故非體。數人就定外為方便。五支由是起。故俱是體。今釋有通體別體。俱有一心是通體。以通約別。初禪以覺觀為體。二禪內凈為體。三禪樂為體。四禪不動為體。以其別體簡於一心。此是覺觀蒙一心。此是不動家一心也。論家明其通。數人合慧。若如瓔珞云。五支皆方便。第六哩然為體。此則以五支皆粗同屬方便。取其靜細為體。此還是通意耳。四空無支林。復云何。一則通以定心為體。二若將境來約為別體。如緣無邊空處明一心。即以空境為體。瓔珞云。四空有五支。所謂想．護．念．止觀．一心。通皆如此。還是通義。無別異支如四禪中相也。又中間

禪未到地。若約四禪。應通四中間四未到。舍利弗毗曇具出之(云云)。但中間未到相㒵相似故。俱束為一。未到為一中間。中間者前禪之兩楹。故言中間。南嶽師謂此為離定地。離初未二。故言離定地。亦云篾屑禪。但有一靜而已。喜是退禪處。如人遣婦人未得新婦。失樂生憂。此退或但還初禪。或令失初禪。若能強觀行深厭下。乃入未到發二禪。此中但有智觀而定少。亦非均等也。次明思惟修。此語則通絓是一切諸禪皆稱為思惟修。又有別名別往攝。則失思惟修。思惟修往攝。攝得別名。舊法不失兼攝勝者。故用思惟修以翻禪也。次約四法互通者。通則四名互得禪。以有支故。亦定以一心故。亦三昧離五蓋邪曲故。亦名波羅蜜。五支究竟故。余定三昧波羅蜜亦如是。若別論各有主當。禪乃具支。沒定從支。四空乃有通支舍支從定。故瓔珞云。禪名支林。定名舍攝。三昧從緣理無漏調直。波羅蜜取事理究竟到彼岸。以別簡之。令不混濫。故禪但名禪。四空但名定。未到中間從兩楹挾之。因他為名名為禪也。未到將發因中說果。故受定名。未緣理故非三昧。不究竟非波羅蜜。空無相者但緣理故。雖入初禪不受支林之名。設使名禪。但名凈禪不名味禪。但是調直不名支林也。雖有理定。正是深味著事相。直入于理。不從

【現代漢語翻譯】現代漢語譯本：禪未到地：如果按照四禪來說，應該包括四禪中間定和四未到地定。舍利弗的《阿毗曇論》對此有詳細的闡述（此處省略）。只是因為中間定和未到地定的狀態非常相似，所以通常將它們歸為一類，即未到地定為一類，中間定為一類。中間定就像是前一禪的兩根柱子，所以稱為中間。南嶽慧思禪師認為這是離開定地的狀態，既離開了初禪，又未達到二禪，所以說是離開定地。也稱為篾屑禪，只是有一種靜的狀態而已。喜是退禪的地方，就像一個人遣走了妻子，但又沒有娶到新婦，失去了快樂而產生憂愁。這種退失可能只是退回到初禪，或者甚至失去初禪。如果能夠努力進行觀行，深深地厭惡地獄，就能進入未到地定，進而引發二禪。這裡面只有智慧的觀照，而禪定較少，也不是均等的。接下來闡明思惟修。這個詞語可以概括一切禪定，都可以稱為思惟修。如果另外設立名稱，另外進行歸納，就會失去思惟修的含義。思惟修如果進行歸納，就能包含其他的名稱。舊的說法是不失去兼攝，而以殊勝者為主，所以用思惟修來翻譯禪。接下來按照四法互相貫通來說，貫通來說，四種名稱都可以互相得到禪的名稱，因為有支分的原因。也可以稱為定，因為一心不亂的原因。也可以稱為三昧，因為遠離五蓋邪曲的原因。也可以稱為波羅蜜，因為五支究竟的原因。其他的定、三昧、波羅蜜也是如此。如果分別論述，各有主要的部分。禪具有支分。沒定是從支分來說的。四空定具有通支和舍支，是從定來說的。所以《瓔珞經》說，禪名為支林，定名為舍攝。三昧是從緣理無漏調直來說的。波羅蜜是取事理究竟到達彼岸來說的。用這些區別來區分它們，使它們不混淆。所以禪只稱為禪，四空只稱為定。未到地定和中間定是從兩楹之間夾持來說的，因為依靠其他而得名，所以名為禪。未到地定將要發起，是從因中說果，所以接受定的名稱。因為不緣理，所以不是三昧。因為不究竟，所以不是波羅蜜。空無相定只是緣理，所以即使進入初禪，也不接受支林的名稱。假設稱為禪，也只是稱為凈禪，不稱為味禪。只是調直，不稱為支林。雖然有理定，正是深深地執著於事相，直接進入于理，不從...

【English Translation】 English version: Zen has not yet reached the ground: If according to the Four Dhyanas (four levels of meditative absorption), it should include the four intermediate dhyanas (four states between the four dhyanas) and the four 'not-yet-arrived' dhyanas (preparatory stages before entering the four dhyanas). Shariputra's (one of the Buddha's chief disciples) Abhidhamma (Buddhist philosophical treatise) elaborates on this in detail (omitted here). It's just that the states of the intermediate dhyanas and the 'not-yet-arrived' dhyanas are very similar, so they are usually grouped into one category, with the 'not-yet-arrived' dhyanas as one category and the intermediate dhyanas as another. The intermediate dhyanas are like the two pillars of the previous dhyana, so they are called intermediate. Master Nanyue Huisi (a prominent Tiantai Buddhist monk) believes that this is a state of leaving the ground of samadhi (meditative concentration), having left the first dhyana but not yet reached the second dhyana, so it is said to be leaving the ground of samadhi. It is also called 'Miexie Dhyana' (fragmented dhyana), which only has a state of stillness. Joy is the place of retreating from dhyana, like a person who has sent away his wife but has not yet married a new one, losing happiness and generating sorrow. This retreat may only be a retreat to the first dhyana, or even a loss of the first dhyana. If one can diligently practice contemplation, deeply detesting the lower realms, one can enter the 'not-yet-arrived' dhyana and then trigger the second dhyana. In this, there is only wisdom and contemplation, and little samadhi, and it is not equal. Next, explain the 'contemplative cultivation' (Siwei Xiu). This term can encompass all dhyanas, which can all be called 'contemplative cultivation'. If other names are established and other classifications are made, the meaning of 'contemplative cultivation' will be lost. If 'contemplative cultivation' is used for classification, it can include other names. The old saying is that it does not lose the encompassing, but takes the most excellent as the main one, so 'contemplative cultivation' is used to translate dhyana. Next, according to the four dharmas (teachings) mutually interpenetrating, in general, the four names can mutually obtain the name of dhyana, because of the presence of limbs (branches or factors). It can also be called samadhi, because of the one-pointedness of mind. It can also be called samadhi, because of the separation from the five coverings (hindrances) and evil deviations. It can also be called paramita (perfection), because the five limbs are ultimately complete. The other samadhis and paramitas are also like this. If discussed separately, each has its main part. Dhyana has limbs. 'Entering Samadhi' (Mie Ding) is from the perspective of limbs. The Four Formless Realms (four immaterial attainments) have common limbs and relinquishing limbs, which is from the perspective of samadhi. Therefore, the 'Yingluo Sutra' (a Mahayana Buddhist text) says that dhyana is called a 'branch forest', and samadhi is called 'relinquishing and gathering'. Samadhi is from the perspective of 'conditioning, principle, non-outflow, and straightening'. Paramita is from the perspective of 'taking the ultimate attainment of phenomena and principle to the other shore'. Use these distinctions to differentiate them, so that they are not confused. Therefore, dhyana is only called dhyana, and the Four Formless Realms are only called samadhi. The 'not-yet-arrived' dhyana and the intermediate dhyana are from the perspective of being held between the two pillars, because they are named by relying on others, so they are called dhyana. The 'not-yet-arrived' dhyana is about to arise, and it speaks of the result from the cause, so it receives the name of samadhi. Because it does not condition on principle, it is not samadhi. Because it is not ultimate, it is not paramita. The 'emptiness and no-form' samadhi only conditions on principle, so even if it enters the first dhyana, it does not receive the name of 'branch forest'. Even if it is called dhyana, it is only called 'pure dhyana', not 'taste dhyana'. It is only straightening, not called 'branch forest'. Although there is principle-based samadhi, it is precisely deeply attached to the characteristics of phenomena, directly entering into principle, not from...

定得名。未是事理究竟。不名波羅蜜背舍等。因四禪發。亦禪亦定。以空無相心導。亦不稱三昧。從背舍等勝名也。非想定亦爾。雖具三法取其無間。無間良由於定(云云)。有覺有觀。此亦是無漏空無相心來入諸禪。能斷六十二見之曲。受三昧名。沒其餘名。愿．智．頂等是禪家功用福德藂。從此勝用受禪名。愿者作愿要期。時至乃起。若智者于禪中遍知事理。以禪力能知。頂者根本四禪中一切事理最極之處。諸定之上。稱之為頂也。菩薩于頂禪不爾。雖在於定。如修羅琴隨欲出聲。而於定心不起不二。能不起滅定現諸威儀(云云)。九種大禪但名禪者。即是大乘禪也。此禪能出一切。萬行功德無不於此而生。此禪亦名定。亦名三昧。亦名波羅蜜等。而今受禪名者。趣舉一名耳。集八禪眾者。從自性禪至此世他世樂禪。集華嚴中為說第九禪。令入離垢三昧。故言集八禪眾也。他家以四禪四空為八禪。此大乘義。何以故。二乘尚不聞自性禪名。何得集此八眾聽。問。無漏緣理名三昧者。為當能緣。為無漏所發之法名無漏。答。說智及智處。皆名為般若。所發無漏導能發。皆成無漏也。

問。波羅蜜為當是究竟理名。為當理中更有所生之名耶。答。到彼岸者是究理處名。更有所生者。由波若照一切眾事畢悉。且得

【現代漢語翻譯】現代漢語譯本：確定名稱，並非是對事理的究竟理解。因此，不稱為波羅蜜（Paramita，到彼岸）背舍（Vimoksha，解脫）等。因為從四禪（Dhyana，禪定）生髮，既是禪，也是定。以空無相的心引導，也不稱為三昧（Samadhi，等持）。是從背舍等殊勝的名稱而來。非想定也是如此，雖然具備三種法，但取其無間（Anantarya，無間等）。無間是因為定力的緣故。有覺有觀，這也是無漏空無相的心進入諸禪，能斷除六十二見的邪曲，所以接受三昧的名稱，而捨棄其餘的名稱。愿、智、頂等是禪家功用福德的聚集。從此殊勝的功用接受禪的名稱。愿，是指發願要期，到時才起。如果智者在禪中遍知事理，以禪力能夠知曉。頂，是指根本四禪中一切事理最極之處，在諸定之上，稱之為頂。菩薩在頂禪中不是這樣，雖然在於定中，如同修羅琴（Asura's lute）隨心所欲地發出聲音，但對於定心不起分別，能夠不入滅盡定而顯現各種威儀。九種大禪只稱為禪，就是大乘禪。此禪能生出一切，萬行功德沒有不是由此而生的。此禪也名為定，也名為三昧，也名為波羅蜜等，而現在接受禪的名稱，只是舉出一個名稱而已。聚集八禪眾，是從自性禪到此世他世樂禪，聚集在華嚴中為他們說第九禪，令他們進入離垢三昧，所以說聚集八禪眾。他家以四禪四空為八禪，這是大乘的意義。為什麼呢？二乘（Shravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）尚且沒有聽過自性禪的名稱，怎麼能聚集這八眾來聽呢？問：無漏緣理名為三昧，是能緣的，還是無漏所生髮的法名為無漏？答：說智及智處，都名為般若（Prajna，智慧）。所生髮的無漏引導能生髮的，都成為無漏。問：波羅蜜是究竟的理的名，還是在理中更有所生之名呢？答：到彼岸是究竟理處的名。更有所生，是由般若照耀一切眾事完畢詳盡，並且得到。

【English Translation】 English version: Determining a name does not equate to a complete understanding of principles. Therefore, it is not called Paramita (Perfection, 'to the other shore'), Vimoksha (Liberation), etc. Because it arises from the Four Dhyanas (Meditative Absorptions), it is both Dhyana and Samadhi (Concentration). Guided by the mind of emptiness and no-form, it is also not called Samadhi. It derives from the superior names such as Vimoksha. The state of 'neither perception nor non-perception' is also similar; although possessing three qualities, it emphasizes the uninterrupted aspect (Anantarya). This uninterruptedness is due to the power of Samadhi. Having awareness and observation, this is also the entry of the non-outflow, emptiness, and no-form mind into the various Dhyanas, capable of severing the crookedness of the sixty-two views. Therefore, it receives the name Samadhi, and abandons the other names. Vows, wisdom, the peak, etc., are the accumulation of meritorious virtues from the practice of Dhyana. From this superior function, it receives the name Dhyana. 'Vow' refers to making a vow and setting a time, only arising when the time arrives. If a wise person thoroughly knows the principles in Dhyana, they can know through the power of Dhyana. 'Peak' refers to the most extreme point of all principles in the fundamental Four Dhyanas, above all Samadhis, and is called the peak. Bodhisattvas are not like this in the peak Dhyana; although in Samadhi, like the Asura's lute producing sounds at will, they do not give rise to duality in the mind of Samadhi, and can manifest various dignified behaviors without entering cessation Samadhi. The Nine Great Dhyanas, only called Dhyana, are the Mahayana Dhyana. This Dhyana can produce everything; all virtuous deeds without exception arise from this. This Dhyana is also called Samadhi, also called Paramita, etc., but now receiving the name Dhyana is merely mentioning one name. Gathering the assembly of the Eight Dhyanas is from the Self-Nature Dhyana to the Dhyana of happiness in this life and the next, gathering in the Avatamsaka Sutra to speak the Ninth Dhyana for them, causing them to enter the stainless Samadhi, therefore it is said to gather the assembly of the Eight Dhyanas. Others consider the Four Dhyanas and the Four Formless Realms as the Eight Dhyanas; this is the meaning of Mahayana. Why? The Two Vehicles (Shravaka-yana and Pratyeka-buddha-yana) have not even heard the name of Self-Nature Dhyana, how can they gather these eight assemblies to listen? Question: The non-outflow, principle-related state called Samadhi, is it the able-to-relate, or is the Dharma produced by the non-outflow called non-outflow? Answer: Speaking of wisdom and the place of wisdom, both are called Prajna (Wisdom). The non-outflow that is produced guides the able-to-produce, all becoming non-outflow. Question: Is Paramita the name of the ultimate principle, or is it the name of something further produced within the principle? Answer: Reaching the other shore is the name of the ultimate principle. Something further produced is because Prajna illuminates all matters completely and thoroughly, and obtains.

名(云云)。今此三義。釋菩薩因中受波羅蜜名者。因中說果。如說金為食。食由金得名金為食。菩薩望果修因。因名波羅蜜。二乘不行中道化眾生。既不行佛果因故。未得受此名。二者分觀中道見佛。故受此名。二乘非是開佛知見。自此之前皆名邪見。如星辰光非月光。初月光是分光。故菩薩分受名也。二不別得名者。此就理得名。一如無二如。因是實相更無差別。故名波羅蜜也。

第三釋門者。既知名識體。則修之有由。故次辨門。原其根本但是一心。更離心出色。此二為根本。即是善惡之本。亦名毒草亦名藥王。亦名夷涂亦名險路。故大品云。色中無味相。眾生不應味著。著故即是毒草。險路喜多害命。壅塞不通。不名為門。又云。色中無離相。聖人不應得解脫。解脫即是夷涂。藥王即是通相。名之為門。又色中亦有非味非離相。若色但離為門。止通至化城。非味非離為門。通至究竟寶所。心為禪門亦復如是。俱有離相。非味非離。即是大小諸禪本於色心。出色心外更無別法。設令外道執此離陰即陰。癡心多想。起六十二見。謂有諸法。終不出於色。滯此成壅。佛子觀即離等。我不可得。約此論通。若作三聚明義。色．心．非色非心。亦不出色心。按無作之色從色法上生。更非余處。至受報時還是善妙。

【現代漢語翻譯】現代漢語譯本關於『名』（名稱）的含義，有以上這些說法。現在解釋菩薩在因地修行時被稱為『波羅蜜』（Paramita，到彼岸）：這是在因地談論果地的名稱，就像說金子是食物一樣，食物因為金子而得名，所以金子被稱為食物。菩薩期望果地而修習因地，因此因地被稱為波羅蜜。二乘（聲聞乘和緣覺乘）不奉行中道來化度眾生，既然不修行佛果的因，所以沒有得到這個名稱。另一種解釋是，菩薩分證中道而見到佛性，因此得到這個名稱。二乘不是爲了開啟佛的知見，在此之前都可稱為邪見，就像星辰的光芒不是月亮的光芒一樣。初生的月光是分光，所以菩薩是分證而得到這個名稱。『不別得名』是指從理上得到名稱。一如（真如）與無二如（無二真如）是相同的，因地是實相，沒有其他差別，所以稱為波羅蜜。

第三是解釋『門』（Dvara，通道）的含義。既然知道了名和識的本體，那麼修行就有依據了，所以接下來辨別門。追溯其根本，只是一個心。如果離開心而談論色，那麼色和心就是根本，也就是善與惡的根本，也可以稱為毒草，也可以稱為藥王，也可以稱為平坦的道路，也可以稱為危險的道路。所以《大品般若經》說，在色中沒有味道的相，眾生不應該貪著味道。因為貪著，所以就是毒草，危險的道路常常會害人性命，壅塞不通，不能稱為門。又說，在色中沒有離開的相，聖人不應該得到解脫。解脫就是平坦的道路，藥王就是通達的相，可以稱為門。而且，在色中也有非味道、非離開的相。如果色只是離開的相，那麼門就只通向化城（譬喻涅槃），非味道、非離開的相，門就通向究竟的寶所（真正的涅槃）。心作為禪門也是如此，既有離開的相，也有非味道、非離開的相。也就是說，大小乘的各種禪定都源於色和心，在色和心之外沒有其他法。即使外道執著于離開五陰，實際上還是在五陰之中，癡心妄想，產生六十二種見解，認為有各種法，但最終都離不開色。執著於此就會形成壅塞。佛弟子觀察，即使是離開等等，我也不可得。根據這個來論述通達。如果用三聚來闡明意義，即色、心、非色非心，也離不開色和心。按照無作之色是從色法上產生的，不是從其他地方產生的。到受報時還是善妙的。

【English Translation】 English version Regarding the meaning of 'Nama' (name), there are the above explanations. Now, to explain why a Bodhisattva in the causal stage of practice is called 'Paramita' (to the other shore): This is speaking of the name of the fruition stage while in the causal stage, just as saying gold is food; food gets its name from gold, so gold is called food. Bodhisattvas aspire to the fruition stage and cultivate the causal stage, therefore the causal stage is called Paramita. The Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) do not practice the Middle Way to transform sentient beings; since they do not cultivate the cause of Buddhahood, they have not received this name. Another explanation is that Bodhisattvas partially realize the Middle Way and see the Buddha-nature, therefore they receive this name. The Two Vehicles are not about opening up the Buddha's knowledge and vision; before this, all can be called wrong views, just as the light of stars is not the light of the moon. The light of the new moon is partial light, so Bodhisattvas partially receive the name. 'Not separately obtaining the name' refers to obtaining the name from the perspective of principle. Suchness (Tathata) and Non-dual Suchness (Advaya-tathata) are the same; the causal stage is reality, with no other difference, so it is called Paramita.

Third is explaining the meaning of 'Dvara' (gate, entrance). Now that we know the essence of name and consciousness, there is a basis for cultivation, so next we distinguish the gate. Tracing its root, it is only one mind. If we talk about form (rupa) apart from the mind, then form and mind are the root, which is the root of good and evil, and can also be called poisonous grass, or medicine king, or a smooth road, or a dangerous road. Therefore, the Mahaprajnaparamita Sutra says, in form there is no taste, sentient beings should not crave taste. Because of craving, it is poisonous grass; a dangerous road often harms life, obstructing and not allowing passage, so it cannot be called a gate. It also says, in form there is no separation, sages should not attain liberation. Liberation is a smooth road, medicine king is the aspect of thoroughfare, which can be called a gate. Moreover, in form there are also aspects of neither taste nor separation. If form is only the aspect of separation, then the gate only leads to the Transformation City (an analogy for Nirvana); the aspects of neither taste nor separation, the gate leads to the ultimate Treasure Land (true Nirvana). The mind as a meditation gate is also like this, having both the aspect of separation and the aspect of neither taste nor separation. That is to say, the various meditations of the Great and Small Vehicles originate from form and mind; outside of form and mind there is no other dharma. Even if heretics cling to separation from the five skandhas, they are actually still within the five skandhas, with deluded thoughts, generating sixty-two views, thinking there are various dharmas, but ultimately they cannot leave form. Clinging to this will form obstruction. Buddhist disciples observe that even separation, etc., is unattainable. Based on this, we discuss thoroughfare. If we use the three aggregates to clarify the meaning, namely form, mind, neither form nor mind, they also cannot leave form and mind. According to the uncreated form, it arises from the dharma of form, not from other places. When receiving the reward, it is still good and wonderful.

色心雖作三聚。終不離色心。又三無為者亦不出色心。若非數緣滅者。良由有此色心得說緣過之法。若入過去名為非數緣滅。若無此色心。說何物為非數滅耶。故不離色心也。

若數緣滅者。以智慧法治數緣煩惱。煩惱得滅。如闇室通夜有闇相續至曉。而今以光照了。令相續之闇不起。智慧破惑亦復如是。故名數緣無為。明慧即而論也。虛空無為者。以色心對非色非心之處名為虛空。無此色心名。何物為虛空。相待而論。亦不離色心。問。大乘中復有法性無為。非佛作。天人所作。與此色心復云何。答。性是名色性。名色是性用。用不離性。性不離用。若名色非性用者。即是離性外別有色心。色心非性家之用。今不如此。故知色心攝盡也。乃至陰．入．界等皆是開合色心。更無別法。當知色心名為法界。若通若塞。若毒若藥。若染若離。悉攝其中。故以名色為門也。今開色為二門。即如經說。一不凈觀。二阿那波那門。對心為三門。(若從佛教為次者)初破貪著說不凈觀行人相過。六十比丘雇麻杖自害。佛便更說勝法。所言阿那波那十六特勝厭患縱容。無自害之咎。是故先說色門。次說息門。若定慧相生次者。息是定法。不凈是慧。因定發慧。須先明阿那波那。次明不凈。又阿那是舊法。不凈是客法。今依佛教

【現代漢語翻譯】現代漢語譯本即使色心分為三聚（蘊、處、界），最終也離不開色心。同樣，三種無為法也離不開色心。如果不是非數緣滅，那是因為有這色心，才能說緣過之法。如果進入過去，就稱為非數緣滅。如果沒有這色心，又以什麼為非數滅呢？所以說離不開色心。

如果是數緣滅，就是用智慧法來對治數緣的煩惱，使煩惱得以滅除。就像黑暗的房間，通夜都有黑暗相續，直到天亮。現在用光照亮，使相續的黑暗不再生起。智慧破除迷惑也是如此，所以稱為數緣無為。這是就明慧而言的。虛空無為，是以色心來對比非色非心之處，稱為虛空。沒有這色心，又以什麼為虛空呢？這是相對而論，也不離色心。問：大乘中還有法性無為，不是佛所作，也不是天人所作，與這色心又有什麼關係呢？答：性是名色的性，名色是性的作用。作用不離性，性不離作用。如果名色不是性的作用，那就是離開性之外另有色心，色心不是性家的作用。現在不是這樣，所以知道色心都包含在內了。乃至陰（五蘊）、入（十二入）、界（十八界）等，都是開合色心，更沒有別的法。應當知道色心名為法界，無論是通是塞，是毒是藥，是染是離，都包含在其中，所以以名色為門。現在開啟色為二門，就像經中所說，一是'不凈觀'，二是'阿那波那'（Anapana，入出息念）門。對心為三門。（如果從佛教的次第來說）最初爲了破除貪著，說不凈觀行人相過，六十比丘雇麻杖自害。佛便更說勝法，所說的阿那波那十六特勝，厭患縱容，沒有自害的過失。所以先說色門，再說息門。如果按定慧相生的次第來說，息是定法，不凈是慧。因定發慧，須先明白阿那波那，再明白不凈。而且阿那是舊法，不凈是客法，現在依照佛教。

【English Translation】 English version Even though the Rupaskandha (form aggregate) and Cittaskandha (mind aggregate) are divided into three categories (Skandha, Ayatana, Dhatu), they ultimately do not separate from Rupa and Citta. Similarly, the three unconditioned dharmas (Asamskrta) also do not go beyond Rupa and Citta. If it were not for Apratisankhya-nirodha (cessation due to lack of conditions), it is because there is this Rupa and Citta that we can speak of the Dharma of conditioned existence. If it enters the past, it is called Apratisankhya-nirodha. If there were no Rupa and Citta, what would be considered Apratisankhya-nirodha? Therefore, it is inseparable from Rupa and Citta.

If it is Pratisankhya-nirodha (cessation through wisdom), it is using the Dharma of wisdom to counteract the afflictions of conditioned existence, so that afflictions can be extinguished. It is like a dark room where darkness continues throughout the night until dawn. Now, illuminating it with light prevents the continuous darkness from arising. The wisdom that breaks through delusion is also like this, so it is called Pratisankhya-nirodha. This is in terms of clear wisdom. Akasa (space) as an unconditioned dharma, uses Rupa and Citta to contrast with the place of non-Rupa and non-Citta, which is called Akasa. Without this Rupa and Citta, what would be considered Akasa? This is discussed relatively and is also inseparable from Rupa and Citta. Question: In Mahayana, there is also Dharmata (the nature of reality) as an unconditioned dharma, which is not made by the Buddha, nor by Devas (gods) or humans. What is its relationship with this Rupa and Citta? Answer: 'Nature' is the nature of Nama-Rupa (name and form), and Nama-Rupa is the function of nature. Function is inseparable from nature, and nature is inseparable from function. If Nama-Rupa were not the function of nature, then there would be Rupa and Citta separate from nature, and Rupa and Citta would not be the function of the nature's family. It is not like this now, so we know that Rupa and Citta are all-inclusive. Even the Skandha (aggregates), Ayatana (sense bases), and Dhatu (elements) are all opening and closing of Rupa and Citta, and there is no other Dharma. It should be known that Rupa and Citta are called Dharmadhatu (the realm of Dharma). Whether it is open or closed, poison or medicine, defiled or liberated, all are contained within it, so Nama-Rupa is taken as the gate. Now, opening Rupa as two gates, as the Sutra says, one is 'Asubha-bhavana' (Contemplation of Impurity), and the other is the 'Anapana' (mindfulness of breathing) gate. For Citta, there are three gates. (If following the order of Buddhism) Initially, to break attachment, the contemplation of impurity was taught, but sixty Bhikkhus (monks) hired people to kill themselves with hemp sticks. The Buddha then taught a superior Dharma, the sixteen special aspects of Anapana, which avoids indulgence and has no fault of self-harm. Therefore, the Rupa gate is taught first, and then the breath gate. If following the order of the arising of Samadhi (concentration) and Prajna (wisdom), breath is the Dharma of Samadhi, and impurity is wisdom. Because Samadhi gives rise to wisdom, Anapana must be understood first, and then impurity. Moreover, Anapana is the old Dharma, and impurity is the guest Dharma, now following Buddhism.

。先不凈觀門也。此二門同是觀色法。色法即四大。不凈觀觀于地水二大。先作假想。壽命之風既斷。火勢即滅。水漬地水。大地覆阤。爛壞膿血不凈九想十想等。皆是觀於水地能壞貪慾也。阿那波那是觀于風火二大。悉依于風。風即出入息。息亦是色法。能治亂心。他解壽命是無教法。若以出入息為命。此命即是色性。觀此息法入出長短遍身。能見身中三十六物。發生諸禪。故以此為門也。今若總對三門者。以此心色息對世間．出世間．出世間上上三種禪門也。如大品明世間法施。即是十善道．四禪．四空十二門也。出世間法施即是不凈．背舍．勝處三十七品也。上上法施即是十八不共．無畏．十力．一切種智也。息門既是舊法。凡夫外道共修。故屬世間法施。色門是客法。能破惑出生死。故是出世間法施。心性幽微。詣理深妙。故名上上法施。大集明三種攝心。出法．滅法．非出非滅法。若依數息故。發十二門支林功德。諸法生故。亦是出生世間之因。能招世間之果。故名出法漏心。滅法滅壞因果。斷子果兩縛。畢故不造新。名為滅法漏心也。不出不滅者。不出不同凡夫。不滅不同二乘。非凡則非生死。非聖則非涅槃。遮此二邊名為上上漏心。明數復為三。一數息門通至十二禪。二隨息門通至十六特勝。三觀息門

【現代漢語翻譯】現代漢語譯本：首先是不凈觀法門（Asubha-bhavana）。這兩個法門都是觀察色法（rupa）。色法即是四大（四大元素：地、水、火、風）。不凈觀是觀察地、水二大。首先作意假想，壽命之風斷絕，火勢隨即熄滅，水漬浸潤土地，大地崩塌毀壞，腐爛的膿血等不凈的九想、十想等，都是觀察水、地二大，能夠破除貪慾。阿那波那（Anapana，出入息念）是觀察風、火二大，完全依靠風大。風就是出入息。息也是色法，能夠調治散亂的心。其他解釋說壽命是無教法（無表色）。如果以出入息作為生命，這個生命就是色性。觀察這個息法，出入長短遍佈全身，能夠見到身中三十六物（三十六種不凈物），從而生髮各種禪定。所以以此作為法門。現在如果總的來說，這三個法門，是以心、色、息對應世間禪、出世間禪、出世間上上禪這三種禪門。例如《大品般若經》（Mahaprajnaparamita Sutra）中說明的世間法施，就是十善道、四禪、四空定這十二門。出世間法施就是不凈觀、八背舍（Astha Vimoksha）、八勝處（Astha Abhibhayatana）、三十七道品。上上法施就是十八不共法（Asta Dasa Avenika Dharma）、四無畏（Cattari Vesarajja）、十力（Dasa Bala）、一切種智（Sarvakarajnata）。息門既然是舊有的方法，凡夫和外道共同修習，所以屬於世間法施。色門是客法，能夠破除迷惑，出生死輪迴，所以是出世間法施。心性幽深微妙，所達到的道理深刻玄妙，所以名為上上法施。《大集經》（Mahasamnipata Sutra）中說明三種攝心的方法：出法、滅法、非出非滅法。如果依靠數息，就能生髮十二門支林功德。諸法生起，也是出生世間的原因，能夠招感世間的果報，所以名為出法漏心。滅法是滅壞因果，斷絕子果兩種束縛，窮盡舊業不再造作新的，名為滅法漏心。不出不滅，是不出離於凡夫，不滅絕於二乘，既非凡夫的生死，也非聖人的涅槃，遮止這兩種邊見，名為上上漏心。明數又分為三種：一、數息門通達十二禪。二、隨息門通達十六特勝。三、觀息門

【English Translation】 English version: First is the Asubha-bhavana (Contemplation on Impurities) gate. These two gates both contemplate rupa (form). Rupa is the four great elements (earth, water, fire, and wind). Asubha-bhavana contemplates the earth and water elements. First, one makes a mental construction: when the wind of life is cut off, the fire element will be extinguished. Water soaks the earth, and the great earth collapses and decays. The nine aspects and ten aspects of impurity, such as rotten pus and blood, are all contemplations on the water and earth elements, which can destroy greed. Anapana (mindfulness of breathing) contemplates the wind and fire elements, relying entirely on the wind element. Wind is the in-breath and out-breath. Breath is also rupa, which can subdue the distracted mind. Other explanations say that life is non-revealing form (無表色). If the in-breath and out-breath are taken as life, then this life is the nature of rupa. Contemplating this breath, its length and shortness pervading the whole body, one can see the thirty-six objects (thirty-six impurities) in the body, and generate various dhyanas (meditative states). Therefore, this is taken as a gate. Now, if we compare these three gates in general, the mind, rupa, and breath correspond to the three types of dhyana: worldly dhyana, supramundane dhyana, and the supreme supramundane dhyana. For example, the worldly Dharma-dana (gift of Dharma) explained in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) is the twelve gates of the ten wholesome paths, the four dhyanas, and the four formless attainments. The supramundane Dharma-dana is the Asubha-bhavana, the eight Astha Vimoksha (liberations), the eight Astha Abhibhayatana (conquests), and the thirty-seven factors of enlightenment. The supreme Dharma-dana is the Asta Dasa Avenika Dharma (eighteen unique qualities of a Buddha), the Cattari Vesarajja (four fearlessnesses), the Dasa Bala (ten powers), and the Sarvakarajnata (all-knowing wisdom). Since the breath gate is an old method, practiced by both ordinary people and non-Buddhists, it belongs to worldly Dharma-dana. The rupa gate is an external method, which can break through delusion and escape samsara (the cycle of birth and death), so it is supramundane Dharma-dana. The nature of the mind is profound and subtle, and the principles it reaches are deep and wonderful, so it is called the supreme Dharma-dana. The Mahasamnipata Sutra (Great Assembly Sutra) explains three methods of gathering the mind: the Dharma of arising, the Dharma of ceasing, and the Dharma of neither arising nor ceasing. If one relies on counting the breath, one can generate the merits of the twelve branches of the forest. The arising of all dharmas is also the cause of arising in the world, and can attract worldly results, so it is called the leaking mind of arising Dharma. The Dharma of ceasing is the destruction of cause and effect, cutting off the two bonds of son and fruit, exhausting old karma and not creating new karma, which is called the leaking mind of ceasing Dharma. Neither arising nor ceasing is neither arising like ordinary people nor ceasing like the two vehicles (Sravakas and Pratyekabuddhas), neither the samsara of ordinary people nor the nirvana of sages, blocking these two extremes is called the supreme leaking mind. Clarifying the count is further divided into three: 1. The counting breath gate leads to the twelve dhyanas. 2. The following breath gate leads to the sixteen special victories. 3. The contemplating breath gate

通至通明禪也。問。前十二門可是世法。后二門不應是。答。此禪是亦有漏亦無漏。未能決斷治惑。斷惑力弱。名有漏。而復厭離諸惑。小勝十二門。故名無漏。又利根人用此發無漏。名無漏。鈍人不能除名有漏。雖復如此。同是息為門。又同依四禪發故。故屬世間禪也。明色為禪門。即開為九想八念十想。釋論云。九想為粗。十想為細。九想如縛賊。十想如煞賊。或言九想是十想之一支無常想耳。若修九想怖畏心多。令修八念。依怙有地。厭背心成。作十想分明。今直就十想對三道。前三想對見道。中四心對修道。后三對無學。若是燒想。滅去骨人。發無漏時。成壞法羅漢。不修燒想。轉變此骨。成不壞羅漢。即是修八背舍觀也。所謂內觀色外觀色名初背舍。如是次第成八背舍。皆是約色而論。若修勝處者。還觀色多少好醜。更不約余也。若修一切處者。還是觀凈色遍。而若九次第定。還從初背舍次第無間心入。若師子奮迅者。還從八背舍次第而出。若是超越。還約八而超。是名不壞羅漢俱解脫人。皆以色為門也。釋論料簡八解脫與背舍異。因名背舍。果名解脫。或有說云不異。若不異者背舍即是解脫。羅漢既具八解脫。可得只是八背舍。阿那含未得非想．滅盡兩解脫。雖修八背舍。那得是八解脫。故知應異。若大

{ "translations": [ "現代漢語譯本：", "通至通明禪也是如此。問：前面的十二門可以算是世間法，後面的兩門不應該是世間法吧？答：這種禪既是有漏的，也是無漏的。因為還未能徹底決斷來對治煩惱，斷除煩惱的力量還很弱，所以稱為有漏。但又厭離各種煩惱，稍微勝過前面的十二門，所以稱為無漏。另外，對於根器銳利的人來說，用這種禪可以引發無漏智慧，所以稱為無漏；對於根器遲鈍的人來說，不能用它來去除煩惱，所以稱為有漏。即使如此，它們同樣都是以息為入門，又同樣依賴四禪來引發，所以仍然屬於世間禪。以明色為禪門，就可以展開為九想、八念、十想。《釋論》中說，九想是粗略的，十想是細緻的。九想就像捆綁賊人，十想就像殺死賊人。或者說，九想只是十想中的一個分支——無常想而已。如果修習九想，怖畏心會比較多，可以修習八念，有所依怙，厭背之心就能成就。如果作十想觀想分明。現在直接用十想來對應三道：前三想對應見道，中間四想對應修道，后三想對應無學道。如果是燒想，滅去骨人，在引發無漏智慧時，會成就壞法阿羅漢。如果不修燒想，轉變這些骨頭，會成就不會壞的阿羅漢，也就是修習八背舍觀。所謂內觀色、外觀色，名為初背舍。像這樣依次成就八背舍，都是圍繞色而論述的。如果修習勝處，還是觀察色的多少好醜，不再涉及其他。如果修習一切處，還是觀想凈色普遍存在。至於九次第定，還是從初背舍依次無間斷地進入。如果是師子奮迅三昧，還是從八背舍依次出來。如果是超越三昧，還是圍繞八背舍而超越。這被稱為不壞阿羅漢俱解脫人，都是以色為入門。釋論辨析了八解脫與背舍的不同，因為是因，所以名為背舍；因為是果，所以名為解脫。或者有人說沒有不同。如果沒不同，背舍就是解脫。阿羅漢既然具足八解脫，那麼可以認為只是八背舍。阿那含沒有得到非想非非想處定和滅盡定這兩種解脫，即使修習八背舍，怎麼能說是八解脫呢？所以可知應該是有區別的。如果大", "english_translations": [ "English version:", "This also applies to the meditation that leads to thorough understanding. Question: The first twelve doors can be considered worldly dharmas, but shouldn't the last two doors be non-worldly? Answer: This meditation is both with outflows (leaks) and without outflows. Because it has not yet thoroughly decided to counteract afflictions, and the power to cut off afflictions is still weak, it is called 'with outflows.' However, it also detests various afflictions, slightly surpassing the previous twelve doors, so it is called 'without outflows.' Furthermore, for people with sharp faculties, using this meditation can trigger wisdom without outflows, so it is called 'without outflows'; for people with dull faculties, it cannot be used to remove afflictions, so it is called 'with outflows.' Even so, they both use breath as the entry point and both rely on the four dhyanas to trigger it, so they still belong to worldly meditation. Taking the perception of form as the meditation door can be expanded into the nine contemplations, eight thoughts, and ten contemplations. The Shilun (釋論, Commentary) says that the nine contemplations are coarse, and the ten contemplations are fine. The nine contemplations are like binding a thief, and the ten contemplations are like killing a thief. Or it is said that the nine contemplations are just one branch of the ten contemplations—the contemplation of impermanence. If one practices the nine contemplations, the fear will be great, so one can practice the eight recollections, having a place to rely on, and the mind of aversion will be accomplished. If one contemplates the ten contemplations clearly. Now, directly use the ten contemplations to correspond to the three paths: the first three contemplations correspond to the path of seeing, the middle four contemplations correspond to the path of cultivation, and the last three contemplations correspond to the path of no more learning. If it is the contemplation of burning, destroying the bone person, when triggering wisdom without outflows, one will achieve an Arhat who is subject to decay. If one does not practice the contemplation of burning, transforming these bones, one will achieve an Arhat who is not subject to decay, which is practicing the eight liberations through overcoming. The so-called internal contemplation of form and external contemplation of form is called the first liberation through overcoming. In this way, the eight liberations through overcoming are successively achieved, all of which are discussed in relation to form. If one practices the mastery of the senses, one still observes the quantity and quality of form, no longer involving anything else. If one practices the all-encompassing, one still contemplates the pure form pervading everywhere. As for the nine successive abidings, one still enters from the first liberation through overcoming in successive, uninterrupted order. If it is the lion's leap samadhi, one still exits from the eight liberations through overcoming in successive order. If it is the transcendence samadhi, one still transcends around the eight liberations through overcoming. This is called an Arhat who is not subject to decay and is liberated in both ways, all using form as the entry point. The Shilun distinguishes the difference between the eight liberations and the liberations through overcoming. Because it is the cause, it is called 'liberation through overcoming'; because it is the result, it is called 'liberation.' Or some say there is no difference. If there is no difference, then liberation through overcoming is liberation. Since an Arhat possesses the eight liberations, then it can be considered just the eight liberations through overcoming. An Anagami (阿那含, Non-Returner) has not attained the two liberations of the realm of neither perception nor non-perception and the cessation of perception and feeling. Even if one practices the eight liberations through overcoming, how can it be said to be the eight liberations? Therefore, it should be different. If great" ] }

乘以實相心行如來行。入諸法中皆是解脫。亦不待至非想．滅定。此無俟論其同異耳。

心為禪門者。法華普賢觀云。一切業鄣海。皆從妄想生。若欲懺悔者。當懺六情根。端坐念實相。眾罪如霜露。慧日能銷除。又云。我心自空。罪福無主。念實相者。即是心為門也。般舟云。有心想即癡。無想即泥洹。心之無垢名清凈。五道鮮潔不受色。有解此者成大道。此亦是就心為門。若大品中明覺意者。但是覺於此心。故首楞嚴者。修治於心猶如虛空。又自性禪者。即是自性清凈心。能觀心性名為上定。當知皆是約心為門。心門或但止其心而無觀慧者。此發禪時多與四禪相濫。墮世間禪中。佛在世時。有比丘修此止心。若發未到地時。不見身心床鋪。謂無人法。言得假實二空。次發初禪。謂是初果。發四禪。謂是無學。起增上慢。臨終見生處起謗。便墮地獄。故真止心與四禪相濫也。今欲止心修空時。當識知空法從緣而生。空法塵對意根生此空識。乃至非空非不空等法塵對意根生意識。此識從緣生。緣生即空。不受不著。若初禪發時止。知是禪是法塵對意而生。眾緣無性。無性故空。不染不著。那得墮增上慢中。又有觀心者是覺心。覺心者是體妄。了心者是即事體達。不煩撿覓也。

若觀心者於五陰中但觀四陰

【現代漢語翻譯】現代漢語譯本：以實相之心來實行如來的行為。進入一切諸法之中，都是解脫。也不必等到達到非想非非想處定和滅盡定。這無需討論它們的相同或差異。

以心為禪門，如《法華經·普賢觀》所說：『一切業障如海，都從虛妄分別產生。如果想要懺悔，應當懺悔六根。端正身心，念實相，各種罪業就像霜露一樣，智慧的太陽能夠將其消除。』又說：『我的心本來是空性的，罪和福都沒有主宰。』念實相，就是以心為門。《般舟三昧經》說：『有心想就是愚癡，沒有心想就是涅槃。心的沒有垢染叫做清凈，五道鮮明潔凈不受染著。』能夠理解這個道理的人就能成就大道。這也是就心為門。如果《大品般若經》中闡明的覺意，只是覺悟這個心。所以《首楞嚴經》說，修治於心，使其猶如虛空。又自性禪，就是自性清凈心。能夠觀照心性，就叫做上定。應當知道這些都是以心為門。以心為門，如果只是止息其心而沒有觀慧，那麼在發起禪定時，常常與四禪相混淆，墮入世間禪中。佛在世的時候，有比丘修習這種止心，如果發起未到地定時，不見身心和床鋪，認為沒有人和法，說自己得到了假有和實有二空。接著發起初禪，就認為是初果。發起四禪，就認為是無學。生起增上慢，臨終時見到將要出生的處所，生起誹謗，就墮入地獄。所以真正的止心與四禪容易相混淆。現在想要止心修習空性時，應當認識到空法是從因緣而生的。空法塵對意根產生空識。乃至非空非不空等法塵對意根產生意識。這個識是從因緣而生的，因緣生就是空性，不接受也不執著。如果初禪發起時止息，知道這是禪，是法塵對意根而生。眾多因緣沒有自性，沒有自性所以是空性，不染著也不執著。怎麼會墮入增上慢中呢？又有觀心的人是覺悟心，覺悟心就是體認虛妄，瞭解心就是即事而體達，不需要費力尋找。

如果觀心的人在五陰（色、受、想、行、識，panchaskandha）中只觀照四陰（受、想、行、識，vedanā, saṃjñā, saṃskāra, vijñāna）。

【English Translation】 English version: To practice the Tathagata's (如來, Thus Gone One) conduct with the mind of true suchness (實相, reality). Entering into all dharmas (法, teachings), is liberation. There is no need to wait until reaching the state of neither perception nor non-perception (非想非非想處定, neither perception nor non-perception) or cessation (滅定, cessation). There is no need to discuss their similarities or differences.

Taking the mind as the gate to Chan (禪, meditation), as the 'Universal Worthy Contemplation' (普賢觀, Samantabhadra Contemplation) in the Lotus Sutra (法華經, Lotus Sutra) says: 'All karmic obstacles are like the sea, all arising from deluded thoughts. If one wishes to repent, one should repent the six sense roots. Sit upright and contemplate true suchness. All sins are like frost and dew, the sun of wisdom can eliminate them.' It also says: 'My mind is originally empty, there is no master of sin and merit.' Contemplating true suchness is taking the mind as the gate. The Pratyutpanna Samadhi Sutra (般舟三昧經, Pratyutpanna Samadhi Sutra) says: 'Having thoughts is delusion, having no thoughts is Nirvana (泥洹, Nirvana). The mind without defilement is called purity, the five paths are bright and clean, not subject to color.' One who understands this will achieve the great path. This is also taking the mind as the gate. If the awakening of intention (覺意, awakening of intention) clarified in the Mahaprajnaparamita Sutra (大品般若經, Mahaprajnaparamita Sutra) is only awakening to this mind. Therefore, the Surangama Sutra (首楞嚴經, Surangama Sutra) says, cultivate and purify the mind, making it like empty space. Furthermore, self-nature Chan (自性禪, self-nature Chan) is the self-nature pure mind. Being able to contemplate the nature of the mind is called supreme samadhi (上定, supreme samadhi). It should be known that these are all taking the mind as the gate. Taking the mind as the gate, if one only stops the mind without contemplative wisdom, then when initiating Chan, it is often confused with the four Dhyanas (四禪, four Dhyanas), falling into worldly Chan. When the Buddha (佛, Buddha) was in the world, there were Bhikkhus (比丘, monks) who practiced this stopping of the mind. If they initiated the access concentration (未到地, access concentration), they would not see their body, mind, or bed, thinking there was no person or dharma (法, teachings), saying they had attained the emptiness of the false and the real. Then initiating the first Dhyana (初禪, first Dhyana), they would think it was the first fruit. Initiating the fourth Dhyana (四禪, fourth Dhyana), they would think they were without learning. Arising with increased arrogance, at the time of death, seeing the place they were to be born, they would arise with slander, and then fall into hell. Therefore, true stopping of the mind is easily confused with the four Dhyanas. Now, wanting to stop the mind and cultivate emptiness, one should recognize that empty dharmas arise from conditions. Empty dharma dust arises from the sense base of mind producing empty consciousness. Even non-empty and non-non-empty dharma dust arises from the sense base of mind producing consciousness. This consciousness arises from conditions, arising from conditions is emptiness, not accepting and not clinging. If stopping occurs when the first Dhyana is initiated, know that this is Chan, it is dharma dust arising from the mind. The many conditions have no self-nature, having no self-nature is emptiness, not defiling and not clinging. How could one fall into increased arrogance? Furthermore, those who contemplate the mind are awakening to the mind, awakening to the mind is embodying delusion, understanding the mind is embodying and penetrating the matter, without needing to search laboriously.

If those who contemplate the mind only contemplate the four skandhas (陰, aggregates) within the five skandhas (五陰, five aggregates).

。撿覓此心為常為斷為苦為樂。觀此四心即是觀於世諦。發得禪定。通至聲聞涅槃。故法華云。若人遭苦厭老病死。為說涅槃盡諸苦際。即此義也。

若覺心者。覺知此心是無明幻。出生死。滅斷常欲。知無明是幻不可得。當知從無明出諸行。名色取有四心。一切生滅等。皆是幻化。若知無明。不起取有。但覺此生滅之心皆從無明幻生勞。權檢即是體妄之義。故經云。若人有福曾供養佛求無上道。為說緣覺。此即通至支佛涅槃也。了心者即是了不即理。生死即涅槃。不復可滅。本自有之。思益云。生死即涅槃。無退沒生故。無明即是明。不離無明別有明。何用撿心體妄然後為是。故云。若有佛子修種種行。志求凈道。此即通至菩薩道一往心門。是出世上上通。論色亦爾。或覺諸心入于非心。是入空等三門。是三觀意。問。上明直就心修止。發法墮增上慢。今直修空時。證亦應爾。答。直止是盲故。證不識偽。修空是觀慧。發則知邪正。邪正不濫。故云修定多受福悟道難。修慧少果報而疾成道。即此義也。問。欲界定斷欲界惑耶。答。就禪論斷伏者。欲界定伏五蓋。名伏欲界事鄣惑。得未到地。斷事相惑。伏于得繩。名伏性惑。得初禪。斷性惑。是斷系地得繩也。下去例上爾。問。未到斷相伏性。應名欲界定。答

【現代漢語翻譯】現代漢語譯本：仔細審視這顆心，它是常還是斷，是苦還是樂？觀察這四種心，就是觀察世俗諦。由此發起禪定，可以通往聲聞涅槃。所以《法華經》說：『如果有人遭遇痛苦，厭惡衰老、疾病和死亡，就為他們宣說涅槃，以終結一切痛苦的邊際。』說的就是這個意思。如果覺悟心的人，覺知這顆心是無明（ignorance）的幻象，由此出生死。滅除斷滅和常有的慾望。知道無明是虛幻的，不可得。應當知道從無明生出諸行（actions）、名色（name and form）、取（grasping）、有（becoming）這四種心，一切生滅等等，都是幻化。如果知道無明，就不會生起取和有。只是覺知這生滅之心都從無明幻生而來，這便是權巧地檢查，就是體認虛妄的意義。所以經中說：『如果有人有福報，曾經供養佛，求無上道，就為他們宣說緣覺（Pratyekabuddha）。』這就可以通往支佛（Pratyekabuddha）涅槃。了悟心的人，就是了悟不即理，生死就是涅槃，不再需要滅除，本來就存在。如《思益經》所說：『生死就是涅槃，沒有退沒和生起。』無明就是明，不離開無明而另外有明，何必檢查心體虛妄然後才認為是呢？所以說：『如果有佛子修種種行，立志追求清凈之道。』這就可以通往菩薩道，直入心門，是出世的上上通。論述色法也是如此。或者覺悟諸心，進入非心，這是進入空等三門，是三觀的意義。問：上面說明直接就心修止，如果發起法而墮入增上慢。現在直接修空時，證悟也應該如此。答：直接修止是盲目的，所以證悟時不能識別真偽。修空是觀慧，發起時就知道邪正，邪正不會混淆。所以說修定多受福報，悟道難；修慧果報少，而迅速成就道業，就是這個意思。問：欲界定能斷除欲界惑嗎？答：就禪定來說斷除和降伏，欲界定能降伏五蓋（five hindrances），名為降伏欲界的事障惑。得到未到地定，斷除事相惑。降伏于得繩，名為降伏性惑。得到初禪，斷除性惑，是斷除繫縛于地的得繩。下面的情況可以依此類推。問：未到地定斷除事相惑，降伏性惑，應該名為欲界定嗎？答：

【English Translation】 English version: Carefully examine this mind, is it permanent or impermanent, is it suffering or happiness? Observing these four minds is observing the mundane truth. From this arises samadhi, which can lead to the Nirvana of the Sravakas (hearers). Therefore, the Lotus Sutra says: 'If someone encounters suffering, detests old age, sickness, and death, then preach Nirvana to them, to end all suffering.' This is the meaning. If one who awakens to the mind, realizes that this mind is an illusion of ignorance (avidya), from which birth and death arise. Extinguish the desires for annihilation and permanence. Knowing that ignorance is illusory and unattainable. It should be known that from ignorance arise actions (samskaras), name and form (nama-rupa), grasping (upadana), and becoming (bhava), these four minds, all arising and ceasing, etc., are all illusions. If one knows ignorance, then grasping and becoming will not arise. Simply realize that this mind of arising and ceasing all comes from the illusion of ignorance, this is skillfully examining, which is the meaning of recognizing falsity. Therefore, the sutra says: 'If someone has merit, has made offerings to the Buddha, and seeks the unsurpassed path, then preach Pratyekabuddha (self-enlightened one) to them.' This can lead to the Nirvana of the Pratyekabuddha. One who understands the mind, understands that it is not identical to the principle, samsara is Nirvana, no longer needing to be extinguished, it is inherently present. As the Siyi Sutra says: 'Samsara is Nirvana, there is no regression or arising.' Ignorance is enlightenment, there is no enlightenment separate from ignorance, why examine the mind's falsity and then consider it to be so? Therefore, it is said: 'If a Buddha's disciple cultivates various practices, aspiring to the pure path.' This can lead to the Bodhisattva path, directly entering the gate of the mind, it is the supreme transcendence of the world. Discussing form is also the same. Or awakening to all minds, entering non-mind, this is entering the three gates of emptiness, etc., which is the meaning of the three contemplations. Question: The above explains directly cultivating cessation with the mind, if dharma arises and one falls into arrogance. Now, when directly cultivating emptiness, realization should also be the same. Answer: Directly cultivating cessation is blind, so realization cannot distinguish truth from falsehood. Cultivating emptiness is wisdom, when it arises, one knows right from wrong, right and wrong will not be confused. Therefore, it is said that cultivating samadhi receives much merit, but enlightenment is difficult; cultivating wisdom has little reward, but quickly achieves the path, this is the meaning. Question: Can the desire realm samadhi sever the afflictions of the desire realm? Answer: In terms of samadhi, severing and subduing, the desire realm samadhi can subdue the five hindrances (five hindrances), called subduing the afflictions of the desire realm. Obtaining the access concentration, severing the afflictions of phenomena. Subduing the 'obtained rope', called subduing the afflictions of nature. Obtaining the first dhyana, severing the afflictions of nature, is severing the 'obtained rope' that binds to the earth. The following situations can be inferred by analogy. Question: The access concentration severs the afflictions of phenomena and subdues the afflictions of nature, should it be called the desire realm samadhi? Answer:

。本伏相已受欲界名。此更從勝耳。成論猶是欲界定也。

釋辨詮次者。夫禪本是門戶。詮次淺深階級。決應分明不使謬濫。今三種次第。先從戒起。以戒凈故。能生於禪故。若論于戒者。戒是防持。防持如有人。人即攬五陰界入之法以成假人。應須先辨陰入界之法。以顯行人人法之相也。

次明持戒如有所防。所防者只是十六知見。見愛三毒五蓋十使等諸惡為戒所防。次辨能防法者。即是戒也。即是十善三歸五戒等法也。因此戒故。次發四禪十二門禪十六特勝出世上上等禪。一一次第皆有所以。具如法界次第量略門所辨。載在彼文。今不具說。所以根本禪為首。次至出世諸禪者。此直約小乘漸機論。次仍明大機。次者。此約從漸至頓根機為次也。若直頓者。但約自性禪為首。終至離見清凈凈禪。問。此漸漸頓頓與大品明次第行學道。云何同異。答。或有解云。行學道是一法異名。更非余法物。今欲分異者。次第行是事相。未論觀慧。名之為行。此即是世間禪次第行也。次第學者。論有觀慧。故修無常。時有學人無學人俱學無相真理。故名次第。學此即是出世間禪。名次第學也。次第道者。道名能通。究竟之通通至大菩提果。亦能兼通前學至菩提果。即是出行世間上上禪。名次第道也。複次只就一種禪中

【現代漢語翻譯】本伏相已經接受了欲界（kāmadhātu，指眾生因具有情慾而輪迴的世界）之名。這裡更進一步，超越了它。即使按照《成實論》（Satya-siddhi-śāstra），也仍然屬於欲界之禪定。

解釋辨別次第：禪定原本就是一個門戶，詮釋次第的深淺階級，應當分明，不應混淆。現在這三種次第，首先從戒律開始，因為戒律清凈的緣故，能夠生出禪定。如果談論戒律，戒律是用來防護和把持的。這種防護和把持就像一個人，人是由五陰（skandha，構成個體經驗的五種要素）、十二入（āyatana，感覺器官與感覺對像）和十八界（dhātu，構成經驗世界的要素）的法所構成的一個假象。因此，應當首先辨別陰、入、界之法，以顯明修行者和法的相互關係。

其次說明持戒就像有所防備。所防備的只是十六知見（對事物錯誤的認知）、見愛（錯誤的見解和貪愛）、三毒（貪嗔癡）、五蓋（貪慾、嗔恚、睡眠、掉悔、疑法）、十使（十種根本煩惱）等諸惡，這些都被戒律所防備。其次辨別能夠防備這些惡法的，就是戒律，也就是十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）、三歸（皈依佛、法、僧）、五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）等法。因為這些戒律的緣故，進而發起四禪（dhyāna，色界天的四種禪定）、十二門禪、十六特勝（觀呼吸的十六種特殊方法）、出世上上等禪。每一次的次第都有其原因，具體如《法界次第》（Dharmadhātukrama）和《量略門》（Lianglüe Men）所辨別的那樣，記載在那些文章中，這裡不再詳細說明。所以以根本禪為首，其次到出世諸禪，這只是從小乘漸悟根機的角度來論述。其次仍然說明大乘根機。這裡的『次』，是從漸悟到頓悟根機的次第。如果直接是頓悟，那麼只以自性禪為首，最終達到離見清凈凈禪。

問：這種漸漸頓頓與《大品般若經》（Mahāprajñāpāramitā Sūtra）所說的次第行、學道，有什麼相同和不同？答：或者有人解釋說，行、學、道是一個法不同的名稱，並非其他法。現在想要區分它們的不同，次第行是事相，沒有論及觀慧，所以稱為『行』，這即是世間禪的次第行。次第學，論及有觀慧，所以修習無常，有時有學人和無學人一起學習無相真理，所以名為『次第』。學習這個即是出世間禪，名為次第學。次第道，道的意思是能通達，究竟的通達，通達到大菩提果（mahābodhi，覺悟的果位），也能兼通前面的學習，到達菩提果，即是出行世間上上禪，名為次第道。再次，只就一種禪中

【English Translation】 This inherent characteristic has already received the name of the desire realm (kāmadhātu, the world where beings are subject to desires and rebirth). This goes even further, surpassing it. Even according to the Satyasiddhi-śāstra, it still belongs to the samādhi of the desire realm.

Explaining the discernment of sequence: Dhyāna (禪定, meditation) is originally a gateway. The explanation of the depth and levels of the sequence should be clear and not confused. Now, these three sequences start with precepts (戒律, śīla), because the purity of precepts enables the arising of dhyāna. If we discuss precepts, precepts are for protection and upholding. This protection and upholding is like a person, who is a temporary construct made up of the five skandhas (五陰, the five aggregates that constitute individual experience), the twelve āyatanas (十二入, the sense bases), and the eighteen dhātus (十八界, the elements of existence). Therefore, one should first discern the dharmas of skandhas, āyatanas, and dhātus to reveal the relationship between the practitioner and the dharma.

Secondly, it explains that upholding precepts is like having something to guard against. What is guarded against are the sixteen views (對事物錯誤的認知, incorrect perceptions of things), clinging to views and love (錯誤的見解和貪愛, wrong views and craving), the three poisons (三毒, greed, hatred, and delusion), the five coverings (五蓋, hindrances: desire, anger, drowsiness, restlessness, and doubt), the ten fetters (十使, ten fundamental afflictions), and other evils that are guarded against by precepts. Next, it discerns that what can guard against these evil dharmas are the precepts, which are the ten good deeds (十善, non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-greed, non-anger, non-wrong views), the three refuges (三歸, refuge in the Buddha, Dharma, and Sangha), the five precepts (五戒, non-killing, non-stealing, non-sexual misconduct, non-lying, and non-intoxication), and other dharmas. Because of these precepts, the four dhyānas (四禪, the four meditative states of the form realm), the twelve gates of dhyāna, the sixteen special insights (十六特勝, sixteen special methods of observing breath), the transcendental supreme dhyānas, and so on, are developed. Each sequence has its reason, as explained in the Dharmadhātukrama (法界次第) and Lianglüe Men (量略門), which are recorded in those texts and will not be detailed here. Therefore, the fundamental dhyāna is the first, followed by the transcendental dhyānas, which are discussed from the perspective of the gradual enlightenment of the Śrāvakayāna (小乘, Hearer Vehicle). Next, it still explains the Mahāyāna (大乘, Great Vehicle) capacity. The 'next' here refers to the sequence from gradual to sudden enlightenment. If it is directly sudden enlightenment, then only the self-nature dhyāna is the first, ultimately reaching the dhyāna of purity and freedom from views.

Question: What are the similarities and differences between this gradual and sudden enlightenment and the sequential practice, learning, and path mentioned in the Mahāprajñāpāramitā Sūtra (大品般若經)? Answer: Some explain that practice, learning, and path are different names for the same dharma and are not other dharmas. Now, if we want to differentiate them, sequential practice is the aspect of phenomena, without discussing insight, so it is called 'practice,' which is the sequential practice of worldly dhyāna. Sequential learning discusses insight, so it cultivates impermanence. Sometimes, both learners and non-learners study the truth of non-form, so it is called 'sequence.' Learning this is transcendental dhyāna, called sequential learning. Sequential path means that the path can penetrate, ultimately penetrating to the great Bodhi fruit (mahābodhi, the state of enlightenment), and can also penetrate the previous learning to reach the Bodhi fruit, which is the transcendental supreme dhyāna, called sequential path. Furthermore, within just one type of dhyāna,

即明三次。若根本禪中無觀慧時名為行。有觀慧名為學。發無漏名為道。又初調息時名為行。欲界未到等名為學。非想名為道。若就出世禪中明三次者。五方便中非學非無學位時。修諸背舍行行之法。名為次第行。四諦十六行慧行。苦忍真明發。至那含位。名為學。止羅漢盡智無生智。名為次第道。若約通教。八人干慧等名為行。見地去名為學。六地去名為道。別教三十心名為行。登地名學。妙覺為道。圓教十信為行。十住為學。十地為道。又十信為相似三次。十住是分證三次。妙覺是究竟三次。初亦三次。后亦三次(云云)。

釋心法章。問。九想背舍等是事法。何得名無漏法。答。雖是行。行行事法能發於理。當此觀時。厭背心強。決舍有漏。能發無漏。故名無漏法。問。自有人修四禪。四禪不發。仍修九想不凈等。四禪得發。此是發有漏。應名有漏法。答。當體是二法能發無漏。又兼發有漏。不應從發下為名。又問。若爾修欲界定證電光時。發無漏。亦應呼為無漏法。答。此是利根宿習強。能于欲界定發無漏。欲界定體是有漏也。例如不斷善根人者。此欲引例明亦有漏亦無漏義也。如四念處有信等五法。而退為闡提。名斷善根位。頂法亦具信等。而猶退為五逆四重。只不退為闡提。故名不斷善根。至忍法

【現代漢語翻譯】現代漢語譯本即明三次。若根本禪中無觀慧時名為行。有觀慧名為學。發無漏名為道。又初調息時名為行。欲界未到等名為學。非想名為道。若就出世禪中明三次者。五方便中非學非無學位時。修諸背舍行行之法。名為次第行。四諦十六行慧行。苦忍真明發。至那含位（Anagamin，不還果）。名為學。止羅漢盡智無生智。名為次第道。若約通教。八人干慧等名為行。見地去名為學。六地去名為道。別教三十心名為行。登地名學。妙覺為道。圓教十信為行。十住為學。十地為道。又十信為相似三次。十住是分證三次。妙覺是究竟三次。初亦三次。后亦三次（云云）。

釋心法章。問。九想背舍等是事法。何得名無漏法。答。雖是行。行行事法能發於理。當此觀時。厭背心強。決舍有漏。能發無漏。故名無漏法。問。自有人修四禪。四禪不發。仍修九想不凈等。四禪得發。此是發有漏。應名有漏法。答。當體是二法能發無漏。又兼發有漏。不應從發下為名。又問。若爾修欲界定證電光時。發無漏。亦應呼為無漏法。答。此是利根宿習強。能于欲界定發無漏。欲界定體是有漏也。例如不斷善根人者。此欲引例明亦有漏亦無漏義也。如四念處有信等五法。而退為闡提（Icchantika，斷善根者）。名斷善根位。頂法亦具信等。而猶退為五逆四重。只不退為闡提（Icchantika，斷善根者）。故名不斷善根。至忍法

【English Translation】 English version That is, clarifying the three stages. If there is no insight (觀慧) in the fundamental dhyana (根本禪), it is called 'practice' (行). If there is insight, it is called 'learning' (學). The arising of the unconditioned (無漏) is called 'the path' (道). Furthermore, the initial regulation of breath is called 'practice'. The unreached state of the desire realm (欲界未到) and so on are called 'learning'. The state of neither perception nor non-perception (非想) is called 'the path'. If clarifying the three stages in the context of supramundane dhyana, during the five expedient means (五方便), when one is neither in the stage of learning nor the stage of no-more-learning, practicing the methods of the nine contemplations (背舍行行之法) is called 'gradual practice' (次第行). The sixteen aspects of the Four Noble Truths (四諦十六行慧行), with the arising of the truth of suffering and acceptance (苦忍真明發), up to the stage of Anagamin (那含位, Anagamin, non-returner), is called 'learning'. The cessation of Arhat's (羅漢) knowledge of exhaustion and non-arising is called 'gradual path'. If according to the common teaching (通教), the eight persons' dry insight (八人干慧) and so on are called 'practice'. From the stage of seeing the truth (見地) onwards is called 'learning'. From the sixth ground (六地) onwards is called 'the path'. In the distinct teaching (別教), the thirty minds (三十心) are called 'practice'. Reaching the ground (登地) is called 'learning'. Wonderful Enlightenment (妙覺) is the path. In the perfect teaching (圓教), the ten faiths (十信) are called 'practice'. The ten abodes (十住) are called 'learning'. The ten grounds (十地) are called 'the path'. Furthermore, the ten faiths are like the three stages. The ten abodes are the partial realization of the three stages. Wonderful Enlightenment is the ultimate three stages. The beginning is also the three stages. The end is also the three stages (and so on).

Explanation of the chapter on mind-dharmas. Question: The nine contemplations (九想), the eight liberations (背舍), and so on are phenomenal dharmas (事法). How can they be called unconditioned dharmas (無漏法)? Answer: Although they are practices, the practices of phenomenal dharmas can give rise to principle (理). When contemplating in this way, the mind of aversion is strong, resolutely abandoning the conditioned, and able to give rise to the unconditioned. Therefore, they are called unconditioned dharmas. Question: If someone cultivates the four dhyanas (四禪), but the four dhyanas do not arise, and then cultivates the nine contemplations of impurity (九想不凈) and so on, and the four dhyanas arise, this is the arising of the conditioned, so it should be called conditioned dharmas. Answer: The essence is that these two dharmas can give rise to the unconditioned, and also give rise to the conditioned. One should not name it based on what arises. Question: If that is the case, when cultivating the desire realm concentration (欲界定) and realizing electric light (電光), if the unconditioned arises, should it also be called unconditioned dharmas? Answer: This is because the person has sharp faculties and strong past habits, able to give rise to the unconditioned in the desire realm concentration. The essence of the desire realm concentration is conditioned. For example, those who do not sever their roots of goodness (不斷善根人). This is to draw an analogy to clarify the meaning of both conditioned and unconditioned. For example, the four foundations of mindfulness (四念處) have the five faculties such as faith (信等五法), but regress to become Icchantikas (闡提, Icchantika, those who sever their roots of goodness), which is called the stage of severing the roots of goodness. The peak dharma (頂法) also possesses faith and so on, but still regresses to the five rebellious acts and the four grave offenses, only not regressing to become Icchantikas (闡提, Icchantika, those who sever their roots of goodness). Therefore, it is called not severing the roots of goodness, up to the stage of forbearance (忍法).

位。信等成根。此決不退為逆重。一向升入無漏。只頂法中有退義。故名亦有漏。又自善根名亦無漏。故引此為例也。乃至苦忍真明發名無漏。思惑未斷名為有漏。又斷五下分故名無漏。餘五上分故名有漏。至羅漢得盡智名無漏。未得無生名有漏。得無生方名無漏也。問。經稱中道為無漏。此中呼為非有漏非無漏耶。答。此開張四句。使教語方圓。是故兩非。經中句結但稱無漏。如二乘對生死為無漏。實具別惑。勝鬘云。有為有漏是聲聞僧。大經稱為聲聞是福德莊嚴。故知是有漏。若遠離通別。惑盡離有離。無名真無漏。從束從開各有其意(云云)。乃至非我非無我。世出世非世非出世等。皆例有開束(云云)。世俗漏真諦無漏。兩緣是亦漏無漏。中道是兩非。開即三諦。束即二諦也。問。圓教初心名為非有漏非無漏。二乘初心何意不名無漏。答。圓教初心二邊俱斷。二乘初心與思合。故不為例。四句判戒者。十善是舊戒。但防三途。報若人天有漏中。三歸五戒亦未有厭背世間。防止出世之過。此皆名有漏戒。八齋戒．沙彌戒。此中防止不執生像嗅香非時食等。已有防止身口。厭背而未決定。斷奠世間諸惡。即是亦有漏亦無漏。戒二百五十。為出世故。是無漏戒。十重四十八輕不為化城。亦不為人天果報故。兩非之戒

【現代漢語翻譯】現代漢語譯本位。信等成就為根基。這絕對不會退轉，因為是逆轉了嚴重的罪業。一直上升進入無漏的境界。只有在頂法中才有退轉的含義。所以說也還是有漏的。又因為自身的善根，所以也稱為無漏。所以引用這個作為例子。乃至苦忍真明生髮，稱為無漏。思惑未斷，稱為有漏。又因為斷了五下分結，所以稱為無漏。剩餘的五上分結，所以稱為有漏。到了阿羅漢得到盡智，稱為無漏。未得到無生智，稱為有漏。得到無生智才稱為無漏。問：經中稱中道為無漏，這裡卻稱為非有漏非無漏呢？答：這是爲了展開四句，使教法語言更加圓融。所以說是兩非。經中的句子總結時只稱無漏。如同二乘人相對於生死來說是無漏，實際上還具有別惑。《勝鬘經》說：『有為有漏是聲聞僧。』《大般涅槃經》稱聲聞是福德莊嚴，所以知道是有漏。如果遠離通惑和別惑，惑業斷盡，遠離有和無，才稱為真正的無漏。從收束和展開各有其意義（云云）。乃至非我非無我，世間出世間、非世間非出世間等，都類似地有開合（云云）。世俗是漏，真諦是無漏。兩緣是亦漏亦無漏。中道是兩非。展開就是三諦，收束就是二諦。問：圓教的初心名為非有漏非無漏，二乘的初心為什麼不稱為無漏？答：圓教的初心二邊都斷除。二乘的初心與思惑結合，所以不能作為例子。用四句來判別戒律：十善是舊戒，只是防止三途的果報。果報如果是人天，還是在有漏之中。三歸五戒也還沒有厭離世間，防止出世的過失。這些都稱為有漏戒。八齋戒、沙彌戒，其中防止執著生像、嗅香、非時食等，已經有防止身口意的作用，厭離但還沒有決定，斷除世間諸惡，就是亦有漏亦無漏。比丘二百五十戒，是爲了出世的緣故，是無漏戒。十重四十八輕不是爲了化城，也不是爲了人天果報，所以是兩非之戒。

【English Translation】 English version position. Faith and other qualities become roots. This will definitely not regress, as it reverses heavy offenses. It ascends directly into the state of Anāsrava (無漏, without outflows). Only in the 'peak dharma' is there a possibility of regression. Therefore, it is also called Sāsrava (有漏, with outflows). Furthermore, because of one's own good roots, it is also called Anāsrava. Hence, this is cited as an example. Even the arising of Kṣānti (忍, forbearance) and true understanding is called Anāsrava. Not having severed the delusions of thought is called Sāsrava. Moreover, because the five lower fetters have been severed, it is called Anāsrava. The remaining five higher fetters mean it is called Sāsrava. When an Arhat attains the knowledge of the exhaustion of outflows, it is called Anāsrava. Not having attained the knowledge of non-arising is called Sāsrava. Only attaining the knowledge of non-arising is called Anāsrava. Question: The sūtras call the Middle Way Anāsrava, but here it is called neither Sāsrava nor Anāsrava? Answer: This is to expand the fourfold negation, making the teachings more complete and well-rounded. Therefore, it is both negative. The sūtra's concluding statement simply calls it Anāsrava. Just as the Śrāvakas (聲聞, Hearers) are considered Anāsrava relative to Saṃsāra (生死, birth and death), they still possess distinct delusions. The Śrīmālādevī Siṃhanāda Sūtra says: 'Conditioned and with outflows are the Śrāvaka Saṃgha.' The Mahāparinirvāṇa Sūtra calls the Śrāvakas adorned with merit, so it is known to be Sāsrava. If one is far from both general and specific delusions, and all delusions are exhausted, being apart from existence and non-existence, it is called true Anāsrava. From contraction and expansion, each has its own meaning (etc.). Even 'neither self nor non-self,' 'worldly and supramundane, neither worldly nor supramundane,' etc., all have similar expansions and contractions (etc.). Worldly is Sāsrava, ultimate truth is Anāsrava. The two conditions are both Sāsrava and Anāsrava. The Middle Way is both negative. Expansion is the Three Truths, contraction is the Two Truths. Question: The initial mind of the perfect teaching is called neither Sāsrava nor Anāsrava. Why is the initial mind of the Two Vehicles not called Anāsrava? Answer: The initial mind of the perfect teaching cuts off both extremes. The initial mind of the Two Vehicles is combined with the delusions of thought, so it cannot be taken as an example. Using the fourfold negation to judge the precepts: the Ten Good Deeds are the old precepts, only preventing the three evil destinies. If the retribution is in the realms of humans and gods, it is still within Sāsrava. The Three Refuges and Five Precepts also do not yet have aversion to the world, preventing the faults of transcending the world. These are all called Sāsrava precepts. The Eight Precepts and Śrāmaṇera (沙彌, novice) precepts prevent attachment to the appearance of life, smelling incense, eating at improper times, etc. They already have the function of preventing body, speech, and mind, with aversion but not yet determined, cutting off all worldly evils, which is both Sāsrava and Anāsrava. The 250 precepts for monks are for the sake of transcending the world, so they are Anāsrava precepts. The ten major and forty-eight minor precepts are not for the sake of a transformation city, nor for the retribution of humans and gods, so they are precepts of both negative.

也。所以開此四句者。教門化物。多約此四句廣辨諸法。即是今師所明四門入道之意。一一教中皆約四門。四門即是四悉檀。赴緣不同。會理無異。若三藏中明四悉。但約二諦。別圓約三諦(云云)。三藏中約禪為四悉者。十二門禪是樂欲。特勝通明是為人。九想八背等是世法。如以屑出屑屑出成無。即是漏對治。故大經云。假想觀者。亦實亦虛。實即無漏。虛即有漏。此三是俗諦。發真名第一義悉檀也。六度菩薩四悉義同。但以發心作佛為異耳。通教二乘亦不異菩薩。則真諦有含中接別之意。此真義含于中而作真名。還就此辨四悉也。別教以真俗合為俗。即是樂欲樂說。此兩即為人。偏以無治有即對治。悟中即第一義。圓教者如論偈說一切實等四句皆實。佛於此四廣說第一義悉檀。若然者。通論凡天四見三通別圓等四門。即是圓教四悉檀也。何以故。生死即是涅槃。即五色是空。空是第一義。尚即生死是第一義悉檀。何意不即。生死是三悉檀。生死尚是四悉檀。二乘別教菩薩等四門何意不即是。具明如此等法即是不思議俗。名世界悉檀。以如是等逗物便宜是為人。治惡是對治。見真中是第一義也。問。有漏心生死沉沒。今修無漏法而升益可得無漏心。是涅槃升出而修有漏法應損失耶。答。無漏治有漏。是故以有漏心

【現代漢語翻譯】現代漢語譯本也。所以開啟這四句（一切實、一切虛、一切亦實亦虛、一切非實非虛）的原因，在於佛教的教化，大多依據這四句來廣泛辨析諸法。這正是當今師父所闡明的通過四門（有門、空門、亦有亦空門、非有非空門）入道的意義。每一個教派都依據這四門，這四門就是四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀），應合的因緣不同，但會歸的真理沒有差異。如果三藏（經藏、律藏、論藏）中闡明四悉檀，只是依據二諦（世俗諦、勝義諦），別教和圓教則依據三諦（空諦、假諦、中諦）。三藏中以禪定為四悉檀的例子：十二門禪是樂欲悉檀（希望眾生得到快樂），特勝通明是為人悉檀（爲了適應眾生的根器），九想八背等是世界悉檀（引導眾生認識世間的真相），如同用糠秕去除糠秕，最終糠秕消失，這就是對治悉檀（對治煩惱）。所以《大般涅槃經》說，假想觀也是亦實亦虛，『實』指無漏（沒有煩惱），『虛』指有漏（有煩惱）。這三者是世俗諦，發起真智就稱為第一義悉檀。六度菩薩的四悉檀意義相同，只是以發心成佛為差異之處。通教的二乘（聲聞乘、緣覺乘）也與菩薩沒有差異，那麼真諦就有了包含中道而接引別教的意味。這個真義包含在中道之中而作為真名，仍然就此辨析四悉檀。別教以真俗合一作為俗諦，這就是樂欲悉檀和樂說悉檀（喜歡說法），這兩者就是為人悉檀。偏執于『無』來對治『有』就是對治悉檀，領悟中道就是第一義悉檀。圓教就像《中論》偈頌所說，『一切實』等四句都是真實。佛陀依據這四句廣泛宣說第一義悉檀。如果這樣說，那麼通教所說的凡夫、天人四見（常見、斷見、亦常亦斷見、非常非斷見）三通（天眼通、天耳通、他心通），別教和圓教等的四門，就是圓教的四悉檀。為什麼呢？因為生死就是涅槃，就像五色就是空，空就是第一義。尚且說生死就是第一義悉檀，為什麼不說生死就是三悉檀？生死尚且是四悉檀，二乘、別教菩薩等的四門，為什麼不說就是四悉檀？詳細闡明這些法就是不可思議的俗諦，稱為世界悉檀。用這些方法來引導眾生，方便施教，就是為人悉檀。對治惡行就是對治悉檀，證見真理中道就是第一義悉檀。問：有漏心在生死中沉淪，現在修習無漏法而得到提升，可以得到無漏心。那麼涅槃是昇華而出，如果修習有漏法，應該會有損失嗎？答：用無漏法來對治有漏法，所以用有漏心...

【English Translation】 English version The reason for initiating these four phrases (everything is real, everything is unreal, everything is both real and unreal, everything is neither real nor unreal) lies in the fact that Buddhist teachings often rely on these four phrases to extensively analyze all dharmas. This is precisely the meaning of entering the path through the four gates (the gate of existence, the gate of emptiness, the gate of both existence and emptiness, the gate of neither existence nor emptiness) as elucidated by the current master. Every school relies on these four gates, which are the four Siddhanthas (Lokasiddhanta (the mundane truth), Purushasiddhanta (teaching according to the individual), Pratipakshasiddhanta (the truth of counteraction), Paramarthasiddhanta (the ultimate truth)). The conditions they respond to differ, but the truth they converge upon is the same. If the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) elucidates the four Siddhanthas, it only relies on the two truths (conventional truth, ultimate truth), while the Separate Teaching and the Perfect Teaching rely on the three truths (the truth of emptiness, the truth of provisional existence, the truth of the middle way). An example of using Dhyana (meditation) as the four Siddhanthas in the Tripitaka: the twelve gates of Dhyana are Lokasiddhanta (wishing sentient beings to attain happiness), the special victory of clear understanding is Purushasiddhanta (to adapt to the capacities of sentient beings), the nine thoughts and eight liberations are Pratipakshasiddhanta (guiding sentient beings to recognize the truth of the world), just like using chaff to remove chaff, and eventually the chaff disappears, this is Pratipakshasiddhanta (counteracting afflictions). Therefore, the Mahaparinirvana Sutra says that imaginary contemplation is also both real and unreal, 'real' refers to Anāsrava (without afflictions), 'unreal' refers to Sāsrava (with afflictions). These three are conventional truth, and initiating true wisdom is called Paramarthasiddhanta. The meaning of the four Siddhanthas for the Bodhisattvas practicing the Six Perfections is the same, the only difference being the aspiration to become a Buddha. The two vehicles (Śrāvakayāna, Pratyekabuddhayāna) of the Common Teaching are also no different from the Bodhisattvas, then the ultimate truth has the meaning of including the middle way and connecting to the Separate Teaching. This true meaning is contained within the middle way and serves as the true name, and the four Siddhanthas are still analyzed based on this. The Separate Teaching combines conventional and ultimate truths as conventional truth, which is Lokasiddhanta and Purushasiddhanta (enjoying speaking the Dharma), these two are Purushasiddhanta. Being fixated on 'non-existence' to counteract 'existence' is Pratipakshasiddhanta, and realizing the middle way is Paramarthasiddhanta. The Perfect Teaching is like the verses in the Madhyamakakarika (Fundamental Verses on the Middle Way) which say that the four phrases such as 'everything is real' are all true. The Buddha extensively proclaims Paramarthasiddhanta based on these four phrases. If this is the case, then the four views of ordinary people and gods mentioned in the Common Teaching (eternalism, annihilationism, both eternalism and annihilationism, neither eternalism nor annihilationism), the three superknowledges (divine eye, divine ear, knowledge of others' minds), and the four gates of the Separate Teaching and the Perfect Teaching, are the four Siddhanthas of the Perfect Teaching. Why? Because Samsara (birth and death) is Nirvana, just like the five colors are emptiness, and emptiness is the ultimate truth. It is even said that Samsara is Paramarthasiddhanta, why not say that Samsara is the three Siddhanthas? Samsara is even the four Siddhanthas, why not say that the four gates of the two vehicles, the Separate Teaching Bodhisattvas, etc., are the four Siddhanthas? Elaborating on these dharmas in detail is the inconceivable conventional truth, called Lokasiddhanta. Using these methods to guide sentient beings and teach conveniently is Purushasiddhanta. Counteracting evil deeds is Pratipakshasiddhanta, and witnessing the truth of the middle way is Paramarthasiddhanta. Question: The Sāsrava mind is sinking in Samsara, now practicing Anāsrava Dharma and being elevated, it is possible to attain the Anāsrava mind. Then Nirvana is sublimated and emerges, if practicing Sāsrava Dharma, should there be a loss? Answer: Using Anāsrava Dharma to counteract Sāsrava Dharma, therefore using the Sāsrava mind...

修無漏法能致出離之益。有漏是福德。譬如膏薪。無漏是智慧。譬如猛火。以無漏修有漏。轉令無漏明。故不為損。問。無漏修無漏復云何。答。無漏有兩種行行。慧行修行行。亦得稱無漏修無漏。又云以復觀前。觀練前觀亦稱修無漏也。非有漏非無漏亦例然。問。二乘有出入觀可得無漏相。修復有事理。于義為便。中道不出觀。非事非理。云何為例。答。大乘有恒沙佛法。不思議俗諦何無事耶。又經不如二乘出入亦有寂而常照照而常寂。善出入住百千三昧之出入。緣修用顯理真。修理照用。此皆其義。何得不例耶。問。他執生為性。龍樹以四句破之。今復云有生無生等。當知復為龍樹破耶。答。他明生定名生性。或可以他生破自生而立他性。故須破之。今龍樹破四有性。立無四句。可有所破。既無四句。復何所破。問。破他有四句。不立無四句。豈不墮斷。答。雖四性。不妨假說。四句文文字字既漸。漸則無性。不墮于常。假有四句。不墮于斷。大經云。言無不同兔角。言有不如塊然。問。何意立假四句。答。為四悉檀因緣故。問。若爾。既為前緣。復墮為他性。答。前已四句撿自他不得。於他無猗無著。譬如幻師為他幻作色像耳。此約無執為他無咎。只以如幻故不墮斷。幻非實故不墮常(云云)。

釋第二

【現代漢語翻譯】現代漢語譯本：修習無漏之法能夠帶來解脫輪迴的利益。有漏指的是福德，好比膏油和柴薪；無漏指的是智慧，好比猛烈的火焰。用無漏之法來修習有漏之法，反而能使無漏之智更加明亮，因此不會造成損害。問：用無漏之法修習無漏之法，又是怎麼回事呢？答：無漏有兩種，即行行和慧行。用慧行來修行行，也可以稱為用無漏之法修習無漏之法。又比如，用後面的觀智來觀前面的觀智，觀練前面的觀智，也可以稱為修習無漏之法。非有漏非無漏的情況也是同樣的道理。問：二乘（聲聞乘和緣覺乘）有出入觀，可以得到無漏的相狀，修復有事相和理體，這樣理解比較方便。而中道（不落兩邊的觀點）沒有出入觀，既不是事相也不是理體，怎麼能作為例子呢？答：大乘（Mahayana）有如恒河沙數般眾多的佛法（Buddha-dharma），不可思議的俗諦（samvrti-satya）怎麼會沒有事相呢？而且經典中說，即使不如二乘的出入觀，也有寂靜而常照，照而常寂的境界。善於出入百千三昧（samadhi）的出入，通過緣修來顯現理體的真實，通過修理來照亮作用，這些都是其中的含義，怎麼能不作為例子呢？問：其他宗派執著于『生』作為自性，龍樹（Nagarjuna）用四句（四種邏輯可能性）來破斥它。現在又說有生無生等，難道又要被龍樹破斥嗎？答：他們所說的『生』，是確定名為『生性』的。或者可以用他生來破斥自生，從而建立他性，所以需要破斥它。現在龍樹破斥四有的自性，建立無四句，這樣才有所破斥。既然沒有四句，又有什麼可以破斥的呢？問：破斥他人的四句，卻不建立無四句，豈不是落入斷滅論？答：雖然有四性，不妨假說四句的文字。文字既然是漸次的，那麼就沒有自性，不會落入常見。假如有四句，就不會落入斷見。《大經》（Mahaparinirvana Sutra）說：『言語說無，如同兔角；言語說有，不如土塊。』問：為什麼要建立假四句呢？答：爲了四悉檀（四種說法方式）的因緣的緣故。問：如果這樣，既然是爲了前面的因緣，又會落入他性。答：前面已經用四句來檢查自己和他人，都得不到結果。對於他人沒有依賴也沒有執著，就像幻術師爲了他人幻化出各種色像罷了。這是從沒有執著的角度來說，對於他人沒有過失。只是因為如幻，所以不落入斷見；幻化不是真實的，所以不落入常見（等等）。解釋第二

【English Translation】 English version: Cultivating the unconditioned (anāsrava) dharma can lead to the benefit of liberation. The conditioned (sāsrava) refers to merit, like oil and firewood; the unconditioned refers to wisdom, like a raging fire. Using the unconditioned to cultivate the conditioned will instead make the unconditioned wisdom brighter, so it will not cause harm. Question: How does cultivating the unconditioned with the unconditioned work? Answer: There are two types of unconditioned, namely practice and wisdom. Using wisdom to cultivate practice can also be called cultivating the unconditioned with the unconditioned. Furthermore, observing the previous contemplation with subsequent contemplation, and refining the previous contemplation, can also be called cultivating the unconditioned. The same principle applies to neither conditioned nor unconditioned. Question: The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have entering and exiting contemplation, which can obtain the characteristics of the unconditioned, and restoring has phenomena and principle, which is convenient for understanding. The Middle Way (Madhyamaka), which does not have entering and exiting contemplation, is neither phenomena nor principle, how can it be an example? Answer: Mahayana has countless Buddha-dharmas, how can the inconceivable conventional truth (samvrti-satya) not have phenomena? Moreover, the sutras say that even if it is not as good as the entering and exiting contemplation of the Two Vehicles, there is still a state of stillness and constant illumination, and illumination and constant stillness. Being skilled in entering and exiting hundreds of thousands of samadhis, revealing the truth of principle through conditioned cultivation, and illuminating the function through repairing the principle, these are all its meanings, how can it not be an example? Question: Other schools adhere to 'birth' as self-nature (svabhāva), and Nagarjuna refutes it with the fourfold negation (catuṣkoṭi). Now it is said that there is birth and non-birth, etc., will it be refuted by Nagarjuna again? Answer: What they call 'birth' is definitely named 'birth-nature'. Or one can use other-birth to refute self-birth, thereby establishing other-nature, so it needs to be refuted. Now Nagarjuna refutes the self-nature of the four existences, and establishes no fourfold negation, so there is something to refute. Since there is no fourfold negation, what can be refuted? Question: Refuting others' fourfold negation, but not establishing no fourfold negation, wouldn't it fall into nihilism? Answer: Although there are four natures, it does not prevent the provisional saying of the fourfold negation. Since the words of the fourfold negation are gradual, then there is no self-nature, and it will not fall into eternalism. If there is a provisional fourfold negation, it will not fall into nihilism. The Mahaparinirvana Sutra says: 'Saying no is like a rabbit's horn; saying yes is not as good as a lump of earth.' Question: Why establish a provisional fourfold negation? Answer: For the sake of the four siddhantas (four modes of teaching). Question: If so, since it is for the previous cause, it will fall into other-nature again. Answer: Previously, the fourfold negation has been used to examine oneself and others, and no result has been obtained. There is no reliance or attachment to others, just like a magician conjuring various forms for others. This is from the perspective of no attachment, and there is no fault for others. It is only because it is like illusion that it does not fall into nihilism; illusion is not real, so it does not fall into eternalism (etc.). Explanation of the Second

卷

上第一卷所辨名之為解目。自此去所明名之為行足。故言方便也。初禪初品定難發。譬如度國大須功力。多用方便乃可得勉。欲色難過亦復如是。是故發菩提心。內信堅固。外善覺識。所以名為內外方便悉在初禪之前。若得初禪時亦得作方便。厭下攀上。二禪即發。例如五方便停心．總別念處種種方便。乃發苦忍。若得須陀洹。任運七生。尋加功。有三二一產生辨四果。故知前難而後易也。大乘亦爾。於十住．十信中種種苦到。無量勤苦。乃得六根清淨髮菩提心似解之位。若入十住真明成就。任運流入薩婆若海。以是義故。須委分別顯示真偽。令用心善巧。使與禪相應。故名內外方便也。外方便有五重。四出釋論。唯調五事是法師采經意以為調適定慧法。故立五方便也。就初具五緣。此名乃出論。論師不具列之。四緣雖具足。開導由良師。此乃總名。今更將禪經分別釋此五緣名字也。生起外五方便(云云)。

釋第一方便。文為三。初明持戒。二辨持犯。三明懺悔。初釋戒相者。若佛在世深識機緣。知證戒相。金口記莂。有十種不同。佛既去世。故無此緣。設令有者。無人證莂。不可以此九法定尊卑位次序。唯取現前十眾作法成就以判得戒。餘九不同(云云)。十利者。從攝眾生．已信令增長。即是

【現代漢語翻譯】現代漢語譯本卷

上第一卷所辨明的名稱是解目。從這裡開始所闡明的名稱是行足。所以說是方便。初禪初品定難發，譬如要度過一個國家需要很大的功力，多用方便才可能勉強達到。想要超越欲界和色界也很難，也是如此。因此要發起菩提心，內心信念要堅定穩固，外在要善於覺察和識別。所以稱為內外方便，都在初禪之前。如果得到初禪，也可以作為方便，厭棄地獄而攀登上界，二禪就會自然而發。例如五方便，如停心、總別念處等種種方便，才能引發苦忍。如果證得須陀洹（Sotapanna，預流果），就能任憑業力七次往返生死。如果再加功用行，有三次、兩次、一次往返生死就能證得四果。所以知道前面難而後容易。大乘佛法也是這樣，在十住、十信中種種苦行，無數的勤勞辛苦，才能六根清凈，發起菩提心，類似於解的位置。如果進入十住，真正的光明成就，就能任運流入薩婆若（Sarvajna，一切智）海。因為這個緣故，必須詳細分別顯示真偽，使用心善巧，使之與禪定相應，所以名為內外方便。外方便有五重，四重出自釋論，只有調五事是法師採納經文的意義，認為是調適定慧的方法，所以立為五方便。就最初的具足五緣來說，這個名稱出自論中，論師沒有全部列出。四緣雖然具足，但開導要依靠良師。這只是總的名稱。現在再用禪經來分別解釋這五緣的名字。生起外五方便（等等）。

解釋第一方便。文分為三部分。首先闡明持戒，其次辨別持戒和犯戒，最後闡明懺悔。首先解釋戒相，如果佛在世時，能深刻地認識機緣，瞭解證戒的相狀，佛的金口會給予印證。有十種不同的情況。佛既然已經去世，就沒有這種因緣了。即使有，也沒有人能證明。不能用這九種方法來確定尊卑位次的順序，只能取現前十眾的作法成就來判斷是否得戒。其餘九種情況不同（等等）。十利，從攝受眾生、使已信者增長開始，就是了。

【English Translation】 English version Volume

The name distinguished in the first volume is called 'Understanding Eye'. From here on, what is explained is called 'Practice Foot'. Therefore, it is said to be expedient means (Upaya). The initial dhyana (Ch'an) and the initial stage are difficult to develop. It is like crossing a country, which requires great effort. Much use of expedient means is needed to barely succeed. It is also difficult to surpass the desire realm and the form realm, and it is the same. Therefore, one must arouse Bodhicitta (菩提心, the mind of enlightenment), with inner faith firm and solid, and outer awareness and discernment. Therefore, it is called inner and outer expedient means, all before the initial dhyana. If one attains the initial dhyana, one can also use it as an expedient means, disliking the lower realm and climbing to the upper realm, and the second dhyana will naturally arise. For example, the five expedient means, such as stopping the mind, the general and specific mindfulness practices, and various expedient means, can then trigger the endurance of suffering. If one attains Sotapanna (須陀洹, stream-enterer), one can rely on karma to be reborn seven times. If one adds effort, one can attain the four fruits with three, two, or one rebirths. Therefore, it is known that the beginning is difficult and the end is easy. It is the same with Mahayana (大乘, Great Vehicle) Buddhism. In the ten abodes and ten faiths, there are various hardships and countless diligent efforts to purify the six senses and arouse Bodhicitta, similar to the position of understanding. If one enters the ten abodes, true light is achieved, and one can naturally flow into the Sarvajna (薩婆若, all-knowing) sea. For this reason, it is necessary to carefully distinguish and reveal the true and the false, so that the mind is skillful and corresponds to dhyana. Therefore, it is called inner and outer expedient means. There are five levels of outer expedient means, four of which come from commentaries. Only the adjustment of the five matters is the meaning adopted by the Dharma master from the scriptures, considering it as a method to adjust samadhi (定, concentration) and prajna (慧, wisdom). Therefore, the five expedient means are established. Regarding the initial completion of the five conditions, this name comes from the treatise. The treatise master did not list them all. Although the four conditions are complete, guidance depends on a good teacher. This is just a general name. Now, the names of these five conditions will be explained separately using the dhyana sutras. The arising of the five outer expedient means (etc.).

Explaining the first expedient means. The text is divided into three parts. First, clarifying the upholding of precepts (sila), second, distinguishing between upholding and violating precepts, and third, clarifying repentance. First, explaining the characteristics of precepts. If the Buddha were alive, he could deeply recognize the opportunities and understand the characteristics of attaining precepts, and the Buddha's golden mouth would give confirmation. There are ten different situations. Since the Buddha has passed away, there is no such condition. Even if there were, no one could prove it. These nine methods cannot be used to determine the order of seniority, but only the accomplishment of the present ten assemblies can be used to judge whether one has attained the precepts. The other nine situations are different (etc.). The ten benefits, starting from gathering sentient beings and increasing the faith of those who already believe, are...

念處𤏙頂等位。從斷今世漏是苦忍發見道位。斷後世惡是思惟道斯陀含．那含位。梵行久住是無學道位也。防于外非名護。制於內妄念名受持。乖本心名違犯。毀無作名觸犯。如薩婆多明持犯相者。若能持戒。約本大千國土。有識無識。諸境上皆起無作善。若於一女境初犯者。名破無作善戒。第二更犯不名破無作。無作已破故。但得作罪。於一女獲罪。余境猶有無作戒。持戒者即是五枝諸戒具足也。智所贊者。此明菩薩為眾生持戒。為佛稱美也。隨道定者。別約道定上發得無作善名為戒。犯戒者。約愛見兩羅剎乞戒浮囊。約愛心纏著五欲。初以微塵許輸羅剎。次以手許。乃至全乞。謂入涅槃。此以恣情怏意為安。稱此為涅槃。實是生死。為愛所啖。若約見心者。隨取一見言是事實。為涅槃。此人不識。見心中苦。習於恚處生恚。愛處生愛。稱美則恚。譭謗則憂。是我非他則慢。實非道為道。此則非因見因。名為因盜。即是戒取。實非涅槃而言涅槃。涅槃是果。非果果見。名為果盜。即是見取。邪僻不當即是邪見。如是身邊穢污。五陰即是苦集。苦集故無道。無道故無滅。為此見惑所欺。全失浮囊。皆當墮三惡道。凡人犯戒。出二條廣解(云云)。

明懺悔為三。一明懺法。二明罪滅階級。三明覆不復。今先明懺

【現代漢語翻譯】現代漢語譯本：念處（專注的處所）𤏙頂等位。從斷今世煩惱是苦忍發見道位。斷後世惡業是思惟道斯陀含（一來果）、那含（不來果）位。梵行久住是無學道位也。防于外非理行為名護。制於內妄念名受持。乖離本心名違犯。毀壞無作戒名觸犯。如薩婆多（一切有部）所明持犯相者，若能持戒，約本大千國土，有識無識，諸境上皆起無作善。若於一女境初犯者，名破無作善戒。第二更犯不名破無作，無作已破故，但得作罪。於一女獲罪，余境猶有無作戒。持戒者即是五枝諸戒具足也。智所贊者，此明菩薩為眾生持戒，為佛稱美也。隨道定者，別約道定上發得無作善名為戒。犯戒者，約愛見兩羅剎乞戒浮囊。約愛心纏著五欲，初以微塵許輸羅剎，次以手許，乃至全乞。謂入涅槃，此以恣情怏意為安，稱此為涅槃，實是生死，為愛所啖。若約見心者，隨取一見言是事實，為涅槃。此人不識，見心中苦。習於恚處生恚，愛處生愛。稱美則恚，譭謗則憂。是我非他則慢。實非道為道。此則非因見因，名為因盜，即是戒取。實非涅槃而言涅槃，涅槃是果，非果果見，名為果盜，即是見取。邪僻不當即是邪見。如是身邊穢污，五陰即是苦集。苦集故無道。無道故無滅。為此見惑所欺，全失浮囊，皆當墮三惡道。凡人犯戒，出二條廣解(云云)。

明懺悔為三。一明懺法。二明罪滅階級。三明覆不復。今先明懺。

【English Translation】 English version: The 'places of mindfulness' (Nian Chu) are equivalent to the 'summit' (𤏙頂) and other stages. Cutting off the defilements of this life marks the 'stage of the vision of the path' (見道位), initiated by the 'patience of suffering' (苦忍). Cutting off evil deeds of future lives marks the 'stage of the once-returner' (斯陀含, Srotapanna) and 'non-returner' (那含, Anagamin) through the path of contemplation. The long-lasting pure conduct (梵行) is the 'stage of no more learning' (無學道位), or Arhatship.

Guarding against external unrighteousness is called 'protection' (護). Controlling internal deluded thoughts is called 'acceptance and upholding' (受持). Deviating from the original mind is called 'violation' (違犯). Destroying the 'non-manifested' (無作) precepts is called 'transgression' (觸犯). As the Sarvastivadins (薩婆多, a Buddhist school) explain the aspects of upholding and violating precepts: if one can uphold the precepts, throughout the original great thousand world system (大千國土), in all realms whether sentient or non-sentient, all 'non-manifested' goodness arises. If one initially violates a precept with respect to one woman, it is called 'breaking the non-manifested good precept'. A second violation with the same woman is not called 'breaking the non-manifested' because it is already broken; one only incurs an 'active' (作) offense. Having committed an offense with one woman, the 'non-manifested' precept still exists with respect to other objects. One who upholds the precepts possesses all five branches of the precepts completely. 'Praised by wisdom' (智所贊) means that Bodhisattvas uphold the precepts for the sake of sentient beings, and are praised by the Buddhas. 'Following the samadhi of the path' (隨道定) specifically refers to the 'non-manifested' goodness that arises from the samadhi of the path, which is called a precept. Violating the precepts is like begging for a 'precept-floatation device' (戒浮囊) from two Rakshasas (羅剎, demons) of love and views. Being entangled in the five desires (五欲) due to the mind of love, one initially gives a particle's worth to the Rakshasa, then a handful's worth, until one gives everything. Thinking this is entering Nirvana, they take pleasure in indulging their desires, calling this Nirvana, but in reality, it is still within Samsara, devoured by love. If it is about the mind of views, one takes a certain view and says it is the truth, calling it Nirvana. This person does not recognize the suffering in the mind of views. They generate anger where anger is habitual, and generate love where love is habitual. They become angry when praised and worried when slandered. They are arrogant, thinking 'I am right, and others are wrong'. They mistake what is not the path for the path. This is seeing a cause where there is no cause, called 'stealing the cause' (因盜), which is 'attachment to precepts' (戒取). They call what is not Nirvana, Nirvana. Nirvana is the result, but they see a result where there is no result, called 'stealing the result' (果盜), which is 'attachment to views' (見取). Being perverse and improper is 'wrong view' (邪見). In this way, the body and surroundings are defiled, and the five aggregates (五陰) are suffering and accumulation (苦集). Because of suffering and accumulation, there is no path. Because there is no path, there is no cessation. Deceived by these delusions of views, they completely lose the floatation device and will all fall into the three evil realms. Ordinary people who violate the precepts, there are two extensive explanations (etc.).

Explaining repentance is threefold: first, explaining the method of repentance; second, explaining the stages of the extinction of offenses; and third, explaining whether or not it can be restored. Now, first, explain repentance.

法。又為二。一通明懺。二別明懺。通明懺者。凡夫罪從心生。還從心滅。若心顛倒。遠離實道。恣身口意。自㦜㦜他。自受苦亦令他苦。出生入死常而與苦俱。若欲懺悔者。因時可救。果無如何。今明罪從心生為十種。一內心顛倒起諸煩惱。二為邪師惡友所誤。三因此破于善法善事。四縱身口意造諸惡業。五念諸惡事。六常起惡念。七不知發露改悔。八不畏惡道。九不生慚愧心。十不受善言不信罪福因果。以無信故能斷善根。趣向一闡提道。不能信用善法之言。譬如無瘡毒不得入。則為底下極惡之人。罪從心生其義如是。今明懺悔。翻破此罪。還從心滅。亦為十意。一深信因果。二心生慚愧。三怖畏惡道。四發露悔懺。五斷相續心。六發菩提心。七修功補過。八護持佛法。九念十方佛。十觀罪性空。信因果者。信造罪之因。是三途業還得三惡果報。信愛見兩羅剎是苦習法。隨是法故當得極惡苦果。乃至信四種四諦之因。四種四聖之果。是名深信。若不如此非深信也。

第二慚愧者。今我出家為道修涅槃法。乃為愛見所欺。尚不逆善人之流。不令凡僧有卷之數。何況聖眾。慚恥內生。是為白法。能救眾生(云云)。第三起重怖畏者。我已造如此惡因。必招惡果。無常必有。溘至不奢。華罪未除苦事將及。心不慚

【現代漢語翻譯】現代漢語譯本法。懺悔分為兩種：一是通明懺，二是別明懺。所謂通明懺，是指凡夫的罪業從心而生，也從心而滅。如果心顛倒錯亂，遠離真實的道路，放縱身口意，自己傷害自己，也傷害他人，自己承受痛苦，也使他人痛苦，出生入死，總是與痛苦相伴。如果想要懺悔，在罪業剛開始的時候還可以補救，一旦結果已經產生就無能為力了。現在說明罪業從心而生的十種表現：一是內心顛倒，生起各種煩惱；二是被邪師惡友所迷惑；三是因此破壞善法善事；四是放縱身口意，造作各種惡業；五是思念各種惡事；六是常常生起惡念；七是不懂得發露懺悔；八是不畏懼惡道；九是不生慚愧心；十是不接受善言，不相信罪福因果。因為沒有信心，所以能夠斷滅善根，趨向一闡提（斷善根的人）的道路，不能相信善法之言。譬如沒有瘡的人，毒藥無法進入。這樣的人就是最惡劣的人。罪從心生就是這個意思。現在說明懺悔，翻轉破除這些罪業，也從心而滅，也有十種方法：一是深信因果；二是心生慚愧；三是怖畏惡道；四是發露悔懺；五是斷除相續心；六是發菩提心；七是修功補過；八是護持佛法；九是念十方佛；十是觀罪性空。所謂信因果，就是相信造罪的原因，是三途（地獄、餓鬼、畜生）的業，必定得到三惡道的果報。相信愛見（愛著和邪見）這兩個羅剎（惡鬼）是苦習之法，隨順這種法，必定得到極惡的苦果。乃至相信四種四諦（苦、集、滅、道）的原因，四種四聖（聲聞、緣覺、菩薩、佛）的果。這叫做深信。如果不是這樣，就不是深信。第二是慚愧。現在我出家修道，修習涅槃之法，卻被愛見所欺騙，尚且不能進入善人的行列，不能使凡夫僧侶的數量增加，更何況是聖眾呢？慚愧之心從內心產生，這是白法（善法），能夠救度眾生。第三是生起極大的怖畏。我已經造作了如此惡因，必定會招致惡果。無常必定會到來，很快就會降臨，不會拖延。罪業還沒有消除，苦難的事情就要來臨，心中不慚愧

【English Translation】 English version The Dharma. There are two types of repentance: 1. General Repentance; 2. Specific Repentance. General Repentance means that the sins of ordinary people arise from the mind and also cease from the mind. If the mind is inverted and deviates from the true path, indulging the body, speech, and mind, harming oneself and others, suffering oneself and causing suffering to others, being born and dying, always accompanied by suffering. If one wishes to repent, it can be remedied when the sin begins, but once the result has occurred, there is nothing that can be done. Now, it is explained that sins arise from the mind in ten ways: 1. Inner inversion gives rise to various afflictions; 2. Being misled by evil teachers and bad friends; 3. Consequently, destroying good Dharma and good deeds; 4. Indulging the body, speech, and mind, creating various evil karmas; 5. Thinking about various evil things; 6. Constantly arising evil thoughts; 7. Not knowing how to confess and repent; 8. Not fearing evil paths; 9. Not generating a sense of shame; 10. Not accepting good words and not believing in the cause and effect of sin and merit. Because of lack of faith, one can cut off the roots of goodness and head towards the path of an Icchantika (one who has cut off the roots of goodness), unable to trust the words of good Dharma. It is like poison cannot enter a woundless body. Such a person is the most evil. This is the meaning of sins arising from the mind. Now, it is explained that repentance reverses and destroys these sins, also ceasing from the mind, and there are also ten methods: 1. Deeply believing in cause and effect; 2. Generating a sense of shame; 3. Fearing evil paths; 4. Confessing and repenting; 5. Cutting off the continuous mind; 6. Generating Bodhicitta (the mind of enlightenment); 7. Cultivating merit to compensate for faults; 8. Protecting and upholding the Buddha Dharma; 9. Reciting the names of Buddhas in the ten directions; 10. Contemplating the emptiness of the nature of sin. Believing in cause and effect means believing that the cause of creating sin is the karma of the three evil paths (hell, hungry ghosts, animals), and one will surely receive the retribution of the three evil paths. Believing that the two Rakshasas (evil spirits) of love and views (attachment and wrong views) are the practices of suffering, and following these practices, one will surely receive extremely evil suffering. Even believing in the causes of the four Noble Truths (suffering, accumulation, cessation, path), and the fruits of the four Noble Ones (Sravaka, Pratyekabuddha, Bodhisattva, Buddha). This is called deep faith. If it is not like this, it is not deep faith. Second is shame. Now I have left home to cultivate the path, practicing the Dharma of Nirvana, but I am deceived by love and views, and I cannot even enter the ranks of good people, and I cannot increase the number of ordinary monks, let alone the Sangha of the sages? The heart of shame arises from within, this is white Dharma (good Dharma), which can save sentient beings. Third is generating great fear. I have already created such evil causes, and I will surely incur evil consequences. Impermanence will surely come, and it will come soon, without delay. The sins have not yet been eliminated, and the suffering is about to come, and the heart is not ashamed

樂。常懷怖畏。如二女人破瓶懊惱(云云)。第四鬚髮露者。譬如種樹。擁埋之則茂。露之則枯。若發露罪。罪稍銷除。故言發露心得安隱。雖復內懷慚怖。外不發露。則猶護惜。不名真悔。能不隱諱。是知慚恥。第五斷相續心者。雖復前來慚露。如畫水還合。遇緣復起。應須斷相續心。如吐在地不可更食。第六發大誓願菩提心。慈悲憐愍一切眾生。起四誓願。眾生不覺不悟。為此而起大悲。如前四種發菩提心(云云)。若發此心。是即出家。是即具禁戒。第七修功補過。以昔身口意起過。今亦身口意為功。昔晝夜造罪。今昏曉修福。昔身受細觸。今身受苦受。昔口為過。今口誦經咒。昔意思惡覺。今意念實相乃至六度等善法(云云)。

第八護法者。勝鬘云。一切功德無邊護法。譬如護國其功甚大。雖有重罪自得重賞。何[工兄]不厚。今護惜三寶亦復如是。福量無邊尚得成聖。[工兄]罪不滅。

第九常唸佛。佛是無上大智慧聚。無量神力冥加罪滅。譬如日出水雪自融。亦如醜人在端正人邊自恥自愧(云云)。第十觀罪性無生者。罪從心生。心有故罪有。今觀心空。心空故罪空。從前心起十罪。初從煩惱而起至一闡提。今論懺悔。從信心而起翻破不信。生重慚愧破無慚愧。止生於怖畏翻破不懼惡

【現代漢語翻譯】現代漢語譯本快樂。常常懷有恐懼畏懼之心。比如兩個女人打破瓶子后的懊惱（等等）。第四是需要坦白罪過。譬如種植樹木，用土擁護埋藏它就能茂盛生長，暴露在外就會枯萎。如果坦白罪過，罪過就會稍微消除。所以說坦白罪過內心才能得到安寧。即使內心懷有慚愧恐懼，外表卻不坦白，那就還是在愛惜自己，不算是真正的懺悔。能夠不隱瞞，才是知道慚愧。第五是斷絕相續之心，即使先前已經懺悔坦白，如同在水上畫畫，水又會合攏，遇到因緣還會再次生起（罪過）。應該斷絕相續之心，如同吐在地上的東西不能再吃。第六是發起廣大的誓願菩提心，慈悲憐憫一切眾生，發起四弘誓願。眾生不覺悟，不醒悟，因此而生起大悲心。如同前面四種發起菩提心（等等）。如果發起這種心，這就是出家，這就是具足戒律。第七是修功德彌補過錯。用以前的身口意造作罪過，現在也用身口意來做功德。以前晝夜造罪，現在早晚修福。以前身體感受細微的觸樂，現在身體感受苦受。以前口造作罪過，現在口誦經咒。以前心裡想惡念，現在心裡念實相乃至六度等善法（等等）。

第八是護持佛法。《勝鬘經》說，一切功德都來自於無邊的護法。譬如護衛國家，功勞非常大，即使有很重的罪過，也能得到重賞，何況不更加優厚呢？現在護惜三寶也是這樣，福德的量是無邊的，尚且能夠成就聖果，何況罪過不能滅除呢？

第九是常常唸佛。佛是無上大智慧的聚集，無量的神力在暗中加持，罪過自然消滅。譬如太陽出來，冰雪自然融化，也像醜陋的人在端正的人身邊，自然感到羞恥慚愧（等等）。第十是觀察罪性的本性是無生的。罪從心裡產生，心裡有（妄念），所以才有罪。現在觀察心是空性的，心空了，所以罪也就空了。從前的心生起十種罪過，最初是從煩惱而生起，直至一闡提（Icchantika，斷善根的人）。現在討論懺悔，從信心而生起，翻轉破除不信，生起深重的慚愧，破除沒有慚愧，止息產生於對惡果的恐懼。

【English Translation】 English version Happiness. Constantly harbor fear and dread. Like the two women's regret after breaking a bottle (etc.). Fourth is the need to confess transgressions. It's like planting a tree; if you protect and bury it with soil, it will grow luxuriantly, but if it's exposed, it will wither. If you confess transgressions, the transgressions will be slightly diminished. Therefore, it is said that confessing transgressions brings peace of mind. Even if you harbor shame and fear inwardly, but do not confess outwardly, then you are still cherishing yourself, and it is not considered true repentance. Being able to not conceal is knowing shame. Fifth is to cut off the mind of continuity. Even if you have confessed and admitted before, it's like drawing on water, the water will merge again, and when encountering conditions, it will arise again (transgressions). You should cut off the mind of continuity, just as what is spat on the ground cannot be eaten again. Sixth is to generate the great vow of Bodhicitta (the mind of enlightenment), with compassion and pity for all sentient beings, and to generate the Four Great Vows. Sentient beings are not aware, not awakened, and therefore, great compassion arises. Like the previous four types of generating Bodhicitta (etc.). If you generate this mind, this is ordination, this is being fully ordained with precepts. Seventh is to cultivate merit to compensate for faults. Use the body, speech, and mind that previously created transgressions, and now also use the body, speech, and mind to do meritorious deeds. Previously, you created transgressions day and night, now you cultivate blessings morning and evening. Previously, the body experienced subtle pleasurable sensations, now the body experiences suffering. Previously, the mouth created transgressions, now the mouth recites scriptures and mantras. Previously, the mind thought evil thoughts, now the mind contemplates reality and even the six perfections and other good dharmas (etc.).

Eighth is protecting the Dharma (the teachings of Buddha). The Shrimala Sutra says that all merits come from boundless protection of the Dharma. For example, protecting the country is a great merit, and even if there are heavy transgressions, one can receive great rewards, how much more so if it is not even more generous? Now, cherishing the Three Jewels (Buddha, Dharma, Sangha) is also like this, the amount of merit is boundless, and one can even achieve sainthood, how much more so can transgressions not be extinguished?

Ninth is to constantly be mindful of the Buddha. The Buddha is the gathering of supreme great wisdom, and immeasurable divine power secretly blesses, and transgressions naturally disappear. It's like the sun coming out, and the ice and snow naturally melt, also like an ugly person next to a handsome person, naturally feeling ashamed and embarrassed (etc.). Tenth is to contemplate that the nature of transgression is unborn. Transgressions arise from the mind, if there is (delusion) in the mind, then there are transgressions. Now, observe that the mind is empty, and if the mind is empty, then transgressions are also empty. From the previous mind, ten types of transgressions arise, initially arising from afflictions, up to Icchantika (a person who has severed their roots of goodness). Now discussing repentance, it arises from faith, reversing and breaking disbelief, generating deep shame and remorse, breaking the lack of shame, and ceasing the fear arising from evil consequences.

道。鬚髮露者翻破覆藏。斷相續心翻破恒常惡念。發菩提心翻破念諸惡事。修功補過翻破昔縱身口意。為護持佛法翻破破善法善事。念十方佛翻破昔為耶師惡友所誤。觀罪性空翻破昔顛倒煩惱。煩惱既凈。即順入正理。登聖人位。翻罪罪滅。發真悟道。是為懺悔之至要。改過之良術(云云)。

複次。前五法至斷相續心。此懺根本前後眷屬兩戒。從護正法念佛補過三法。懺惡覺戒。何以故。此三是善覺故。菩提心一法懺迴向三菩提戒。觀無生一法懺念清凈戒。是名十法懺。五支戒即是尸羅。清凈三昧現前。以根本律儀惡覺戒凈故。世間三昧現前。以念清凈戒凈故。即是隨道戒凈。但燸頂等是相似道戒亦應然。雖是似道非無漏。如賊中人歸心降國不名為賊。念處皆是隨道故。此中戒亦是隨道。能發得真。此隨道戒凈即真諦三昧現前。迴向三菩提戒凈故中道三昧現前。得二十五三昧也。故大經明持五支戒意。即明發流光八色辨初禪之相也。及八背舍住堪忍地。以王三昧。即是五支尸羅清。故三諦三昧現前(云云)。

別明懺悔者。即是三種懺悔。一作相。二觀相。三無生。大小乘通論悉具此三。別論小乘但作相。大乘有兩種。作法者。是運身口之善翻于身口之惡。觀相者。深識善業相以翻惡業。觀無生者。觀

【現代漢語翻譯】現代漢語譯本：道。鬚髮露者，意為翻轉並破除覆藏罪業之心。斷相續心，意為翻轉並破除恒常的惡念。發菩提心（Bodhicitta，覺悟之心），意為翻轉並破除憶念各種惡事。修功補過，意為翻轉並破除過去放縱身口意的行為。爲了護持佛法（Buddha-Dharma），意為翻轉並破除破壞善法善事的行為。念十方佛，意為翻轉並破除過去被邪師惡友所誤導。觀罪性空，意為翻轉並破除過去顛倒的煩惱。煩惱既然清凈，就能順利進入正理，登上聖人的地位，翻轉罪業，罪業消滅，發起真正的覺悟之道。這是懺悔的最重要之處，也是改正過失的良好方法（如是說）。

再次說明，前面的五法，直至斷相續心，這是懺悔的根本，前後都是相關的戒律。從護持正法、唸佛、補過這三法，是懺除惡業的覺悟之戒。為什麼這麼說呢？因為這三者都是善的覺悟。菩提心這一法，是懺除並回向三菩提（Sambodhi，正等覺）的戒律。觀無生這一法，是懺除並憶念清凈的戒律。這被稱為十法懺。五支戒就是尸羅（Śīla，戒律）。清凈的三昧（Samādhi，禪定）現前，是因為根本律儀的惡覺戒清凈的緣故。世間的三昧現前，是因為憶念清凈戒清凈的緣故，這就是隨道戒清凈。即使是燸頂等，也是相似的道戒，也應該是這樣。雖然是相似的道，但並非無漏。如同賊中的人歸心降服於國家，就不再被稱為賊。念處都是隨道，因此其中的戒律也是隨道，能夠發起真正的覺悟。這種隨道戒清凈，就是真諦三昧現前。迴向三菩提戒清凈，就是中道三昧現前，從而得到二十五種三昧。因此，《大般涅槃經》闡明了持五支戒的意義，也就是闡明了發起流光八色，辨別初禪之相。以及八背舍，安住于堪忍地。以王三昧，就是五支尸羅清凈，因此三諦三昧現前（如是說）。

特別說明懺悔，就是三種懺悔：一是作相懺，二是觀相懺，三是無生懺。大小乘共同討論都具備這三種。分別來說，小乘只有作相懺，大乘有兩種。作法懺，是用身口意的善行來翻轉身口意的惡行。觀相懺，是深刻認識善業的相狀，以此來翻轉惡業。觀無生懺，是觀

【English Translation】 English version: The 'revealing what must be revealed' means to overturn and break through the mind that conceals sins. 'Cutting off the continuous mind' means to overturn and break through constant evil thoughts. 'Generating Bodhicitta' (Bodhicitta, the mind of enlightenment) means to overturn and break through the remembrance of various evil deeds. 'Cultivating merit to compensate for faults' means to overturn and break through past actions of indulging the body, speech, and mind. 'For the protection of the Buddha-Dharma' means to overturn and break through the destruction of good Dharma and good deeds. 'Reciting the Buddhas of the ten directions' means to overturn and break through past misguidance by heretical teachers and evil friends. 'Contemplating the emptiness of the nature of sin' means to overturn and break through past inverted afflictions. Once afflictions are purified, one can smoothly enter the correct principle and ascend to the position of a sage, overturning sins, eliminating sins, and initiating the true path of enlightenment. This is the most important aspect of repentance and a good method for correcting faults (as it is said).

Furthermore, the preceding five Dharmas, up to 'cutting off the continuous mind,' are the root of repentance, with related precepts before and after. From the three Dharmas of 'protecting the correct Dharma,' 'reciting the Buddha,' and 'compensating for faults,' comes the precept of awakening from evil through repentance. Why is this so? Because these three are good awakenings. The one Dharma of Bodhicitta is the precept of repenting and dedicating to the three Bodhis (Sambodhi, complete enlightenment). The one Dharma of 'contemplating non-arising' is the precept of repenting and remembering purity. This is called the Ten Dharma Repentance. The five precepts are Śīla (Śīla, moral discipline). Pure Samādhi (Samādhi, meditative concentration) manifests because the precept of awakening from evil in the fundamental precepts is pure. Worldly Samādhi manifests because the precept of remembering purity is pure; this is the purity of the following-the-path precept. Even the 'warmth peak' and others are similar following-the-path precepts, and it should be so. Although it is a similar path, it is not without outflows. Just as a person among thieves submits to the country, they are no longer called a thief. Mindfulness practices are all following the path, so the precepts within them are also following the path, capable of initiating true enlightenment. This purity of the following-the-path precept is the manifestation of true reality Samādhi. The purity of the precept of dedicating to the three Bodhis is the manifestation of the middle way Samādhi, thereby attaining twenty-five Samādhis. Therefore, the Mahāparinirvāṇa Sūtra clarifies the meaning of upholding the five precepts, which is to clarify the initiation of flowing light with eight colors, distinguishing the characteristics of the first Dhyana. And the eight liberations, abiding in the land of endurance. With the King Samādhi, the five precepts are pure, therefore the three truths Samādhi manifests (as it is said).

Specifically explaining repentance, there are three types of repentance: first, repentance through making representations; second, repentance through contemplating representations; and third, repentance through non-arising. Both the Mahayana and Hinayana schools discuss and possess these three. Separately speaking, the Hinayana only has repentance through making representations, while the Mahayana has two types. Repentance through practice is using the good deeds of body, speech, and mind to overturn the evil deeds of body, speech, and mind. Repentance through contemplating representations is deeply recognizing the characteristics of good karma to overturn evil karma. Repentance through contemplating non-arising is contemplating

察根本。根本既凈。枝葉條即凈。此三即是戒定慧。戒防形非。定除亂念。慧悟想虛。故約三種論別懺也。作法懺輕罪。一一方法備如律文。但重罪四分不許。如十誦但許發露竟在沙彌上。大僧下不得預法事證戒等事。名與學法也。若如四分前明結凈地。十誦復彈云。結凈地是前事。后時已度。那得用之。開學不開學。例應如此。又案十誦未許羯磨懺重。至初教經便許羯磨。十誦不許在大僧數。初教經懺粗得在大。故當知不可定執也。

觀相懺。如方等所明方法。一一在諸大乘經(云云)。觀無生懺。文中為六。一出其法門。二明懺心相。三作觀除滅。四弘經證。五眾經同爾。六明罪滅相。此六意在文。細尋取之也。明懺心者。罪起由心。不出二種。一事二理。迷事起身口諸罪。迷理起一切邪倒。今懺悔翻此事理二迷。遠成事理二心。事心雖多。不出大悲覆護。緣一切眾生拔苦與樂。拔輕苦翻昔事中輕惱眾生。拔重苦故翻昔重惱眾生。與輕樂故翻昔奪他輕樂。與重樂故翻昔奪他重樂。此是福德大力能排鄣道之罪。又理是心之本原。良以不達心性愚闇迷惑。今觀此心性如虛空。智慧清凈如日照闇。此之智慧翻于迷理。理亦深淺偏圓二種。慧無有漸頓相翻(云云)。修因時福德名行行。慧名慧行。至得果時即是兩種

【現代漢語翻譯】現代漢語譯本：觀察根本。如果根本清凈，那麼枝葉條也自然清凈。這三者就是戒、定、慧。戒是防止身形造作惡事，定是去除紛亂的念頭，慧是領悟一切現象皆是虛幻不實的。所以根據這三種（修行）來分別論述懺悔。作法懺適用於較輕的罪過，每一種方法都詳細記載在律文中。但是四分律不允許用作法懺來懺悔重罪。比如《十誦律》只允許（犯重罪者）發露懺悔，並且只能在沙彌之上進行，大僧之下的人不得參與法事，不得作為戒律的證明人等，這叫做學習法。如果按照四分律，先要說明結界清凈的場地。而《十誦律》又說：『結界清凈的場地是之前的事情，之後已經過去了，怎麼還能用呢？』開學和不開學，都應該按照這個例子來處理。另外，按照《十誦律》，不允許用羯磨懺來懺悔重罪，但是《初教經》卻允許用羯磨懺。《十誦律》不允許（犯重罪者）在大僧之列，而《初教經》懺悔后大致可以算作在大僧之列。所以應當知道，不能固執地執著於一種說法。觀相懺，如《方等經》所說明的方法，每一種方法都在諸大乘經典中（如前所述）。觀無生懺，文中分為六個部分：一是提出其法門，二是說明懺悔的心相，三是作觀以消除罪業，四是弘揚經典以作證明，五是眾經都是如此，六是說明罪業消滅的相狀。這六個方面的意思都在文中，仔細尋思就可以領會。說明懺悔的心，是因為罪業的產生源於心，不外乎兩種：一是事，二是理。迷惑於事而產生身口意的各種罪業，迷惑于理而產生一切邪見顛倒。現在懺悔就是要翻轉這事和理的兩種迷惑，遠離由此而產生的事和理的兩種心。事心雖然很多，但不外乎大悲心的覆護，緣於一切眾生，拔除他們的痛苦，給予他們快樂。拔除輕微的痛苦，是爲了翻轉過去在事情中輕微惱害眾生的行為。拔除深重的痛苦，是爲了翻轉過去深重惱害眾生的行為。給予輕微的快樂，是爲了翻轉過去奪走他人輕微快樂的行為。給予深重的快樂，是爲了翻轉過去奪走他人深重快樂的行為。這是福德的大力量，能夠排除障礙道的罪業。另外，理是心的本源。因為不通達心性，愚昧昏暗迷惑。現在觀察此心性如虛空，智慧清凈如太陽照亮黑暗。這種智慧可以翻轉對理的迷惑。理也有深淺偏圓兩種。智慧沒有漸悟和頓悟的相對翻轉（如前所述）。修因的時候，福德叫做行行，智慧叫做慧行。到了證得果位的時候，就是這兩種（行）的體現。

【English Translation】 English version: Examine the root. If the root is pure, then the branches and leaves will naturally be pure. These three are Sila (戒, precepts), Samadhi (定, concentration), and Prajna (慧, wisdom). Sila prevents misconduct of body and form. Samadhi eliminates distracting thoughts. Prajna realizes the illusory nature of phenomena. Therefore, repentance is discussed separately based on these three (practices). The Method Repentance (作法懺) is suitable for minor offenses, and each method is described in detail in the Vinaya texts. However, the Sarvastivada Vinaya (四分律) does not allow the Method Repentance to be used for serious offenses. For example, the Daśabhāṇavāra Vinaya (十誦律) only allows confession (發露懺悔), and it can only be performed above the level of a Śrāmaṇera (沙彌, novice monk). Those below the level of a senior monk are not allowed to participate in Dharma activities or serve as witnesses for precepts, etc. This is called learning the Dharma. If following the Sarvastivada Vinaya, one must first clarify the purified ground. However, the Daśabhāṇavāra Vinaya says: 'The purified ground is a past matter, and it has already passed, so how can it still be used?' Opening school or not opening school should be handled according to this example. Furthermore, according to the Daśabhāṇavāra Vinaya, the Karma Repentance (羯磨懺) is not allowed for serious offenses, but the Initial Teaching Sutra (初教經) allows the Karma Repentance. The Daśabhāṇavāra Vinaya does not allow (those who have committed serious offenses) to be counted among the senior monks, but after repentance in the Initial Teaching Sutra, they can generally be considered among the senior monks. Therefore, it should be understood that one cannot rigidly adhere to one particular interpretation. The Contemplation of Characteristics Repentance (觀相懺) is as described in the Vaipulya Sutras (方等經), and each method is found in various Mahayana Sutras (大乘經) (as mentioned earlier). The Contemplation of No-Birth Repentance (觀無生懺) is divided into six parts in the text: first, it presents the Dharma gate; second, it explains the characteristics of the repentant mind; third, it practices contemplation to eliminate karmic offenses; fourth, it promotes the sutras as proof; fifth, all sutras are the same; and sixth, it explains the appearance of the extinction of offenses. The meaning of these six aspects is in the text, and it can be understood by careful consideration. Explaining the repentant mind is because the arising of offenses originates from the mind, and it is nothing more than two things: first, events; second, principles. Being deluded by events leads to the various offenses of body, speech, and mind. Being deluded by principles leads to all kinds of wrong views and inversions. Now, repentance is to reverse these two delusions of events and principles, and to stay away from the two minds of events and principles that arise from them. Although there are many event-minds, they are nothing more than the protection of great compassion, being connected to all sentient beings, removing their suffering, and giving them happiness. Removing minor suffering is to reverse the past actions of slightly harming sentient beings in events. Removing deep suffering is to reverse the past actions of deeply harming sentient beings. Giving minor happiness is to reverse the past actions of taking away the minor happiness of others. Giving deep happiness is to reverse the past actions of taking away the deep happiness of others. This is the great power of merit, which can eliminate the offenses that obstruct the path. In addition, principle is the origin of the mind. Because one does not understand the nature of the mind, one is ignorant, dark, and deluded. Now, observe that this mind-nature is like empty space, and wisdom is pure like the sun illuminating darkness. This wisdom can reverse the delusion of principle. Principle also has two kinds: shallow and deep, partial and complete. Wisdom has no relative reversal of gradual and sudden enlightenment (as mentioned earlier). When cultivating the cause, merit is called 'action-practice,' and wisdom is called 'wisdom-practice.' When one attains the fruit, it is the manifestation of these two (practices).

莊嚴(云云)。二明修觀。有兩。一約三世。二約現在。三世則撿生滅無常剎那不住。即是半字教法。若現在撿四句無生無滅。是大乘滿字法。即就此為三翻一因。成相續相待。他呼此三法真是因緣。因成因緣乃至相待因緣。今名此三種皆是解惑。所以者何。三假皆是取真之方便。若因成得悟即解因緣。若不悟即惑因緣。余亦如是。因成就外塵內根。合撿相續。但約內意根撿相待。不復約別無生。乃是約通無生。別無生者。是生法遷后名滅。此是相續所論。今虛空之無。生未如是。生已為無。乃是不生不滅之理。滅色論。無是事。今不生不滅是理相待。此理無生是相待相論。此理何止待于相待。亦通待于上兩。故開善云。因兼二假。或亦過之。兩假中迷。未必約相待起惑。若相待中迷。即具兩假。故言過之。具論觀法。備如止觀中辨(云云)。問。性罪與根本罪云何。答曰。無作罪約受戒者有。不受者無。不受戒者為惡。體自是罪。若不放逸。體自是福。故名此為性善。亦名尸羅。尸羅即性戒也。根本是無明。能為眾罪之本。是故為異(云云)。釋第二方便中頭陀者。名斗籔福也。蘭若。離放牧聲處。亦名離牛鳴處也。理解者。無所味著。如是數福也。問。六度中何意尸羅清凈禪定現前。何不檀忍等清凈為緣。答。此

【現代漢語翻譯】現代漢語譯本：莊嚴（指佛菩薩的功德和殊勝）。二，關於修觀，有兩種方式：一是著眼於三世（過去、現在、未來），二是著眼於現在。著眼於三世，就是觀察生滅無常，剎那不住，這屬於半字教法（指小乘教法）。如果著眼於現在，觀察四句（生、住、異、滅）的無生無滅，這是大乘滿字法（指大乘圓滿教法）。就此（指四句無生無滅）作為三種翻轉的『一因』，成就相續相待（指因緣關係的連續性和相互依存）。其他人稱這三種法為真實的因緣，因成為因緣，乃至相待因緣。現在我們說這三種都是爲了解除迷惑。為什麼呢？因為三種假（因成、相續、相待）都是爲了獲取真實的方便。如果通過因成而得到覺悟，就解脫了因緣的迷惑；如果不覺悟，就被因緣所迷惑。其餘兩種（相續、相待）也是如此。因成就外塵（外在的塵境）和內根（內在的根識），合起來觀察相續。但只從內在的意根來觀察相待，不再單獨觀察無生。這是從普遍的無生來觀察。單獨的無生，是指生法遷變后稱為滅。這是相續所討論的。現在虛空的『無』，不是像這樣，生起之後才變為無，而是不生不滅的道理。滅色論中，沒有這樣的說法。現在的不生不滅是理相待。這個理無生是相待相論。這個理不僅僅依賴於相待，也普遍依賴於上面的兩種（因成、相續）。所以開善（指開善寺的法師）說，因兼具兩種假，或者超過兩種假。在兩種假中迷惑，未必是從相待而生起迷惑。如果在相待中迷惑，就具備了兩種假，所以說超過兩種假。關於觀法的具體論述，詳見《止觀》中的辨析。問：性罪（本質上就是罪惡的行為）與根本罪（無明）有什麼不同？答：無作罪（指通過受戒而避免的行為）只對受戒的人有效，對沒有受戒的人無效。沒有受戒的人作惡，其行為本身就是罪惡。如果不放逸（謹慎），其行為本身就是福德，所以稱之為性善，也稱為尸羅（戒律）。尸羅就是性戒。根本罪是無明（對真理的迷惑），能成為各種罪惡的根本，所以是不同的。解釋第二種方便中的頭陀（梵語dhūta），意思是抖擻福德。蘭若（梵語araṇya），是遠離放牧聲音的地方，也稱為遠離牛鳴叫的地方。理解的人，對任何事物都沒有貪戀執著。像這樣計算福德。問：在六度（佈施、持戒、忍辱、精進、禪定、智慧）中，為什麼說持戒清凈能使禪定現前，而不是佈施、忍辱等清凈作為因緣？答：此（處原文不完整，無法翻譯）

【English Translation】 English version: Solemnity (referring to the merits and virtues of Buddhas and Bodhisattvas). Second, regarding the practice of contemplation, there are two approaches: one focuses on the Three Times (past, present, and future), and the other focuses on the present moment. Focusing on the Three Times involves observing the impermanence of arising and ceasing, which occurs in every instant. This belongs to the 'half-word' teaching (referring to the Hinayana teachings). If one focuses on the present moment and observes the non-arising and non-ceasing of the Four Phrases (birth, abiding, change, and extinction), this is the 'full-word' teaching of Mahayana (referring to the complete teachings of Mahayana). Taking this (referring to the non-arising and non-ceasing of the Four Phrases) as the 'one cause' of the three transformations, it accomplishes the continuity and interdependence (referring to the continuous and interdependent nature of causality). Others call these three dharmas the true causes and conditions, where cause becomes cause and condition, and so on, up to interdependent causes and conditions. Now we say that these three are all for resolving delusion. Why? Because the three provisionalities (cause-becoming, continuity, interdependence) are all expedient means for attaining the truth. If one attains enlightenment through cause-becoming, one is liberated from the delusion of causality; if one does not attain enlightenment, one is deluded by causality. The same applies to the other two (continuity, interdependence). Cause-becoming accomplishes external dust (external sense objects) and internal roots (internal sense faculties), combining them to observe continuity. However, one only observes interdependence from the internal mind-root, no longer observing non-arising separately. This is observing from the universal non-arising. Separate non-arising refers to the phenomenon of arising changing and then being called extinction. This is what continuity discusses. Now, the 'non-existence' of space is not like this, arising and then becoming non-existent, but rather the principle of non-arising and non-ceasing. The theory of the extinction of form does not have such a concept. Now, non-arising and non-ceasing is the interdependence of principle. This principle of non-arising is the mutual discussion of interdependence. This principle not only relies on interdependence but also universally relies on the above two (cause-becoming, continuity). Therefore, Kaishan (referring to a Dharma master of Kaishan Temple) said that cause encompasses two provisionalities, or even exceeds two provisionalities. Being deluded in two provisionalities does not necessarily arise from interdependence. If one is deluded in interdependence, one possesses two provisionalities, so it is said to exceed two provisionalities. For a detailed discussion of the methods of contemplation, see the analysis in the Śamatha-Vipassanā. Question: What is the difference between intrinsic offenses (actions that are inherently evil) and fundamental offenses (ignorance)? Answer: Non-committing offenses (referring to actions avoided through precepts) are only effective for those who have taken precepts, not for those who have not. If those who have not taken precepts commit evil, their actions themselves are offenses. If one is not negligent (careful), their actions themselves are merit, so it is called intrinsic goodness, also called śīla (precepts). Śīla is intrinsic precepts. Fundamental offense is ignorance (delusion about the truth), which can be the root of all kinds of offenses, so it is different. Explaining the dhūta (ascetic practices) in the second expedient means, it means to shake off blessings. Araṇya (secluded place), is a place away from the sound of grazing, also called a place away from the sound of cattle. Those who understand have no attachment to anything. Counting blessings in this way. Question: Among the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom), why is it said that purity of morality can bring about the manifestation of concentration, rather than purity of generosity, patience, etc., as the cause? Answer: This (the original text is incomplete and cannot be translated)

有兩義。一別二通。別者。持戒是凈業鄣。業鄣鄣禪。故次須凈戒。又云施是依報。施與不施不正鄣禪。犯戒是正報上起罪。遮定事深。故須凈尸羅方能發定。若嗔心是一。蓋名煩惱鄣亦能鄣禪。貪是蓋。亦鄣禪。此皆通論耳。

釋第二方便呵五欲者為五。一標五欲大意。二歷別出五欲相。三總呵過罪。四引經證。五結成。從生死不絕去至貪身無異呵苦習兩諦。智者觀身觀苦。不貪染無著是觀集。是名真涅槃為滅諦。如諸佛所說去是道諦也。

釋第三方便棄五蓋者。若是外境五欲。一對五根即謝。現在時節促若是。五蓋追緣二世五塵。時節長。唸唸在心。覆鄣禪定。名之為蓋也。數人明嗔不至上又地獄名貪上界名愛。睡眠不至初禪輕通於上上地。既有攀上厭下故。掉悔至上成論。明五蓋皆通至上界。大乘明此五蓋束成三毒。三毒迷法界而起。法界無邊畔。迷亦無量。當知毒蓋通至極果。極果豁悟法界。法身無量故。所得智慧亦無量。得報亦大。應亦無限。故大品經云。色無邊故波若無邊。乃至識亦如是。大經云。因滅是色獲得常色。色若有邊豈得為常。當知法身大果應用圓滿極在妙覺。不縱不橫具足成就。豈容舍那坐一華瑞而判為報。應滿法界。何止一釋迦耶。明三身優劣如此者。皆不得意。得意為言。

【現代漢語翻譯】現代漢語譯本：有兩種含義。一是別義，二是通義。別義是指，持戒是清凈業障，業障會阻礙禪定，所以首先需要清凈戒律。又說佈施是依報，佈施與否不會直接阻礙禪定。而犯戒是在正報上產生罪業，遮蔽禪定的力量很深，所以需要清凈戒律才能發起禪定。如果嗔心是一個障礙，可以稱為煩惱障，也能阻礙禪定。貪慾也是一種覆蓋，也能阻礙禪定。這些都是通論。

解釋第二個方便，呵斥五欲，分為五點：一、標明五欲的大意；二、分別列出五欲的相狀；三、總的呵斥五欲的過失罪惡；四、引用經文來證明；五、總結完成。從『生死不絕』到『貪身無異』，呵斥苦諦和集諦。智者觀察身體，觀察苦，不貪戀執著，就是觀察集諦。這就是真正的涅槃，也就是滅諦。如諸佛所說，就是道諦。

解釋第三個方便，捨棄五蓋。如果是外境五欲，面對五根就會消退，存在的時間很短。如果是五蓋，追逐攀緣過去和未來的五塵，時間很長，念念不忘，覆蓋阻礙禪定，所以稱為蓋。一些人認為嗔恚不會到達上界和地獄，貪慾存在於地獄，愛存在於上界。睡眠不會到達初禪，輕安可以通往上上地。既然有攀緣上界，厭惡地獄的心，掉舉和後悔可以到達上界。成實論認為五蓋都可以通往上界。大乘認為這五蓋可以歸結為三毒。三毒迷惑法界而生起，法界沒有邊際，迷惑也是無量的。應當知道毒蓋可以通往極果。極果豁然開悟法界，法身無量，所以獲得的智慧也是無量的，得到的果報也很大，應化也是無限的。所以《大品經》說，色無邊所以般若無邊，乃至識也是這樣。《大經》說，因滅了色，獲得常。如果*有邊際，怎麼能說是常呢？應當知道法身大果應用圓滿，最終在妙覺位。不縱不橫，具足成就。怎麼能容許舍那佛只坐在一朵蓮花上，就判斷為報身呢？應化應該充滿法界，怎麼會只有一個釋迦牟尼佛呢？如果說明三身的優劣是這樣的，都是沒有領會佛意的。領會佛意的人所說的話，才是有意義的。

【English Translation】 English version: There are two meanings: one is distinct, and the other is common. The distinct meaning is that upholding precepts is a pure karma obstacle. Karma obstacles hinder dhyana (禪定, meditation), so pure precepts are needed first. It is also said that giving is a dependent retribution (依報). Giving or not giving does not directly obstruct dhyana. However, violating precepts creates sins on the direct retribution (正報), deeply obscuring fixed matters. Therefore, one needs pure śīla (尸羅, precepts) to develop dhyana. If anger is an obstacle, it can be called a kleśa (煩惱, affliction) obstacle, which can also hinder dhyana. Greed is also a covering, which can also hinder dhyana. These are all general discussions.

Explaining the second expedient, rebuking the five desires, is divided into five points: 1. Stating the general meaning of the five desires; 2. Listing the characteristics of the five desires separately; 3. Generally rebuking the faults and sins of the five desires; 4. Citing scriptures to prove it; 5. Concluding. From 'birth and death are not cut off' to 'greed for the body is no different,' rebuking the duḥkha (苦, suffering) and samudaya (集, origin) truths. A wise person observes the body, observes suffering, and does not crave or cling, which is observing the samudaya truth. This is true nirvāṇa (涅槃, cessation), which is the nirodha (滅, cessation) truth. As the Buddhas said, it is the mārga (道, path) truth.

Explaining the third expedient, abandoning the five coverings (pañca-nīvaraṇa, 五蓋). If they are external five desires, they will disappear when facing the five senses, and the time is short. If they are the five coverings, they pursue and cling to the five dusts of the past and future, the time is long, and they are always in the mind, covering and hindering dhyana, so they are called coverings. Some people believe that anger does not reach the upper and lower realms, greed exists in the lower realm, and love exists in the upper realm. Sleep does not reach the first dhyana, and lightness can pass through the upper and upper realms. Since there is a mind that clings to the upper realm and dislikes the lower realm, agitation and regret can reach the upper realm. The Satyasiddhi Śāstra (成實論) believes that the five coverings can all reach the upper realm. The Mahayana believes that these five coverings can be summarized as the three poisons. The three poisons delude the dharmadhātu (法界, dharma realm) and arise. The dharmadhātu has no boundaries, and delusion is also immeasurable. It should be known that the poison coverings can reach the ultimate fruit. The ultimate fruit suddenly awakens to the dharmadhātu, the dharmakāya (法身, dharma body) is immeasurable, so the wisdom obtained is also immeasurable, the retribution obtained is also great, and the manifestations are also infinite. Therefore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品經) says, 'Because form is boundless, prajñā (般若, wisdom) is boundless, and so on, even consciousness is the same.' The Mahāparinirvāṇa Sūtra (大經) says, 'Because the cause of form is extinguished, constant [something] is obtained.' If [something] has boundaries, how can it be said to be constant? It should be known that the dharmakāya's great fruit application is complete, and ultimately in the Myōkaku (妙覺, wonderful enlightenment) position. Neither vertical nor horizontal, fully accomplished. How can it be allowed for Vairocana (舍那, shining upon) Buddha to only sit on a lotus flower and be judged as a sambhogakāya (報身, reward body)? Manifestations should fill the dharmadhātu, how can there be only one Śākyamuni (釋迦牟尼, sage of the Shakya clan) Buddha? If explaining the superiority and inferiority of the three bodies is like this, it is all without understanding the Buddha's intention. The words spoken by those who understand the Buddha's intention are meaningful.

只釋迦即遮那。故普賢觀云。釋迦牟尼名毗盧遮那。妙勝定云。或見釋迦。或見遮那。當知法身遍一切處。豈異釋迦別求遮那。遮那既止三界。釋迦何容乖此。遮那既遍法界。五蓋云何不通三界耶。今言五蓋䨱禪者。有漏禪．無漏．亦有漏亦無漏．非有漏非無漏。此等諸禪皆為五蓋所覆。其故如止觀也。問。蓋通上地者。上地何容更起三疑。答。此三是通始終。自地已斷。別輕為上地蓋耳。問。三疑何不蓋上地。答。初心於己實相於法界于佛等不了故。成疑為蓋。破此蓋得發禪。上地不復疑此。但于上地無量別法未明。故得五蓋。又鄣初禪是事疑。上去是理疑(云云)。問。為當卻蓋入禪。為斷入禪。答。若依成論。伏性得未到定。斷性得初禪。乃至非想亦爾。但出觀時不妨散心中。上地輕惑。今將此例羅漢斷三界子縛。無正使。不妨有習氣。卻五蓋入禪亦應如是。入禪時無蓋。出定還起。起時輕微。不同未得定時蓋也。何故爾。散心蓋等是報法。定心數亦是報法。心數亦是報法。定中起味貪成鄣蓋。散中起貪表成鄣蓋。若直散直定亦不能鄣禪。然出禪時具有貪恚法。約四句料簡能鄣不能鄣。一根利無遮利有遮。根鈍無遮鈍有遮。有遮者不得定。唯根利能得。定有遮故有蓋。今取其遮定故為鄣。不取相對治一品治一品

【現代漢語翻譯】現代漢語譯本只釋迦（Śākyamuni，釋迦牟尼佛）即是遮那（Vairocana，毗盧遮那佛）。所以《普賢觀經》說：『釋迦牟尼』的名字就是『毗盧遮那』。《妙勝定經》說：『有時見到釋迦，有時見到遮那。』應當知道法身遍佈一切處，為何要捨棄釋迦而另外尋求遮那呢？遮那既然遍佈三界，釋迦又怎麼會與此不同呢？遮那既然遍佈法界，五蓋（五種障礙修行的煩惱）又怎麼會不通達三界呢？現在所說的五蓋障礙禪定者，指的是有漏禪、無漏禪、亦有漏亦無漏禪、非有漏非無漏禪。這些禪定都被五蓋所覆蓋，原因就像《止觀》中所說的那樣。問：如果說五蓋能通達上地，那麼上地怎麼還會生起三疑（疑佛、疑法、疑僧）呢？答：這三種疑惑是貫穿始終的。在上地，自身已經斷除了這些疑惑，只是把輕微的疑惑看作是上地的蓋障罷了。問：為什麼三疑不能覆蓋上地呢？答：因為初學者對於自身的實相、對於法界、對於佛等等還不瞭解，所以產生疑惑，成為蓋障。破除這些蓋障才能發起禪定。上地不再疑惑這些，只是對於上地無量的其他法還不明白，所以會有五蓋。而且，障礙初禪的是事疑，障礙更高層次的禪定是理疑（等等）。問：是先去除五蓋才能入禪，還是斷除五蓋才能入禪？答：如果按照《成實論》的說法，伏藏五蓋的習性可以得到未到地定，斷除五蓋的習性可以得到初禪，乃至非想非非想處定也是這樣。但是出定的時候，不妨在散亂心中生起上地輕微的迷惑。現在將此比作阿羅漢斷除了三界中的子縛，雖然沒有正使，但是不妨有習氣。去除五蓋入禪也應該像這樣，入禪的時候沒有五蓋，出定的時候還會生起，生起的時候很輕微，不同於未得定時那樣嚴重的蓋障。為什麼呢？散亂心中的蓋障等是報法，定心中的心數也是報法。定中生起對禪味的貪愛，成為障礙的蓋障；散亂心中生起貪愛，表面上成為障礙的蓋障。如果直接從散亂心進入禪定，或者直接從禪定進入散亂心，也不能障礙禪定。然而，出禪的時候具有貪、嗔等煩惱。可以用四句來分析什麼能障礙，什麼不能障礙：根器銳利的人，沒有遮蓋則能入定，有遮蓋則不能入定；根器遲鈍的人，沒有遮蓋也不能入定，有遮蓋則更不能入定。有遮蓋的人不能得定，只有根器銳利的人才能得定。因為禪定有遮蓋，所以有五蓋。現在我們取其遮蔽禪定的作用，作為障礙，而不是取其相對治一品煩惱的作用。

【English Translation】 English version Śākyamuni is none other than Vairocana. Therefore, the 'Universal Worthy Contemplation Sutra' says: 'The name Śākyamuni is Vairocana.' The 'Sutra on the Wonderful Victory of Samādhi' says: 'Sometimes one sees Śākyamuni, sometimes one sees Vairocana.' One should know that the Dharmakāya pervades all places. Why abandon Śākyamuni to seek Vairocana elsewhere? Since Vairocana pervades the Three Realms, how can Śākyamuni be different from this? Since Vairocana pervades the Dharmadhātu, how can the Five Coverings (pañca nivaraṇa, five hindrances to practice) not penetrate the Three Realms? Now, when it is said that the Five Coverings obstruct dhyāna (meditation), it refers to defiled dhyāna (with outflows), undefiled dhyāna (without outflows), dhyāna that is both defiled and undefiled, and dhyāna that is neither defiled nor undefiled. All these dhyānas are covered by the Five Coverings, the reason being as explained in the 'Śamatha-Vipassanā' (止觀). Question: If the Coverings can penetrate the higher realms, how can the Three Doubts (doubt about the Buddha, Dharma, and Sangha) arise in the higher realms? Answer: These Three Doubts are pervasive from beginning to end. In the higher realms, one has already severed these doubts within oneself, but merely regards slight doubts as Coverings of the higher realms. Question: Why do the Three Doubts not cover the higher realms? Answer: Because beginners do not understand the true nature of themselves, the Dharmadhātu, the Buddhas, etc., they develop doubts, which become Coverings. By breaking these Coverings, one can initiate dhyāna. The higher realms no longer doubt these things, but because they do not understand the countless other dharmas of the higher realms, they have the Five Coverings. Moreover, the doubt that obstructs the first dhyāna is doubt about events, while the doubt that obstructs higher levels of dhyāna is doubt about principles (etc.). Question: Is it that one enters dhyāna after removing the Coverings, or that one enters dhyāna after severing the Coverings? Answer: According to the 'Tattvasiddhi Śāstra' (成實論), subduing the nature of the Coverings allows one to attain the preliminary stage of dhyāna (未到地定), and severing the nature of the Coverings allows one to attain the first dhyāna, and so on, up to the state of neither perception nor non-perception (非想非非想處定). However, when emerging from meditation, it does not prevent slight confusions of the higher realms from arising in a scattered mind. Now, this is compared to an Arhat severing the bonds of the Three Realms; although there are no fundamental afflictions, there may still be habitual tendencies. Removing the Five Coverings to enter dhyāna should be like this: there are no Coverings when entering dhyāna, but they still arise when emerging from meditation, and when they arise, they are slight, unlike the severe Coverings when one has not yet attained dhyāna. Why is this so? The Coverings in a scattered mind are retributive dharmas, and the mental factors in a concentrated mind are also retributive dharmas. Greed for the taste of dhyāna arises in meditation, becoming a Covering that obstructs; greed arises in a scattered mind, superficially becoming a Covering that obstructs. If one goes directly from a scattered mind to dhyāna, or directly from dhyāna to a scattered mind, it cannot obstruct dhyāna. However, when emerging from dhyāna, one has afflictions such as greed and anger. One can use a four-line analysis to determine what can obstruct and what cannot obstruct: For those with sharp faculties, without Coverings, they can enter samādhi; with Coverings, they cannot enter samādhi. For those with dull faculties, without Coverings, they still cannot enter samādhi; with Coverings, they are even less able to enter samādhi. Those with Coverings cannot attain samādhi; only those with sharp faculties can attain samādhi. Because samādhi has Coverings, there are Five Coverings. Now we take its function of obscuring samādhi as an obstruction, rather than taking its function of relatively counteracting one type of affliction.

鄣也。斷卻之意尋此可知。問。五蓋何者正鄣。有人言散動是正鄣。掉悔也。或言無知是正鄣。睡眠疑。是疑從癡生。或言貪恚是正鄣。此皆偏論其鄣。今明五皆正鄣皆偏鄣。故經云。離欲及惡法。惡法即五蓋。何得止一種。是惡而須離耶。故知五種皆正也。如身有四氣。氣動發俱能煞人。今逐其傍者。或言熱死。或言冷死耳。語法皆正。遍人則傍也。

釋第四方便調五事。亦得約因緣偈為觀行解釋調適。身息心三事縱容得所。因是入禪。即是因緣所生法。若三事是有。可論寬急。若三事空寂。何所寬急。是名我說即是空。若三事定有即是性有。性有不可令空。若三事定空是名性空。性空不可令有。今觀三事非性有。假說于有。三事非性空。假說于空。假空非空。假有非有。如幻如化。幻化無實。無實故空。雖空而幻。是故言有。如鏡中像。見而不可見。不可見而見。若定執有名急。若定執空名寬。今如幻化。不定有則不急。不定空則不寬。遍入非道而通達佛道。是名亦名為假名亦名中道義者。若觀三事是性空性有。墮有邊觀。三事非性空非性有。即墮無邊。今中道正觀尚不見無性之空有。何況定性之空有。不得定性之空有。即是不急。不得無性之空有。即是不寬。遮此二邊。故名為中道。於一一法中悉能施轉

諸法皆入一法。無有滯礙。是名中道義也。

釋第五方便行五法者。亦約四偈。欲從欲界入初禪。即是因緣生法也。欲從三界入涅槃。即是我說即是空。欲從空出假。即是亦名為假名。欲從二觀為方便入中道者。即是亦名中道義。餘四可知。問。從假入空破性。破名以入。今出假亦應出此不。答。菩薩為物。物既宜此。何故不得耶。複次。此五法者如人乘船。欲精進念如篙橧巧。慧如點頭。一心如捉[木*(刀/巴)]。經云。直心政前後。方便乃得前。又如鳥飛。用眼視。用翅進。用尾正。尾正是一心。翅進是精進等。眼視是巧慧(云云)。如是等二十五法。亦以自行亦以授人。俱得俱失。自行失者。雖行此方便拘撿身心。心無法味。不得其意。多有退墮。得意者。能以二十五法一一經心。善巧調和方便得所。法味日新。次第增進。化他失者。若能深識前人種種根緣。若保滯有相。心在證得。此應用禪波羅蜜大意章所明中道菩提心相畢竟空寂。並簡非顯是。遣蕩對著。如闇室遇燈。存保自凈。若前人修空懷解豁達。平等太過。混無分別。謂此為是。此應用辨詮次章從初世間出世上上分別顯示。與經論相應。令無謬濫。不相負貸。猶如貫華。線應有序。若前人心謂禪是一門無所關涉。此應用釋名章。以禪之一名

【現代漢語翻譯】現代漢語譯本：一切諸法都歸入一法，沒有任何阻礙，這叫做中道之義。

解釋第五方便行中的五法，也用四句偈語來說明。想要從欲界進入初禪，這就是因緣生法。想要從三界進入涅槃，這就是我所說的空。想要從空出入假，這就是也名為假名。想要從二觀作為方便進入中道，這就是也名中道義。其餘四種可以類推得知。問：從假入空是爲了破除自性，破除名相而進入。現在出假，也應該破除這些嗎？答：菩薩是爲了救度眾生，如果眾生適合這種方法，為什麼不可以呢？

再者，這五法就像人乘船一樣。精進的念頭就像篙和櫓一樣巧妙，智慧就像點頭一樣。一心就像握住[木*(刀/巴)]一樣。《經》中說：『直心端正前後，方便才能前進。』又像鳥飛一樣，用眼睛看，用翅膀前進，用尾巴來保持平衡。尾巴端正是指一心，翅膀前進是指精進等等，眼睛看是指巧妙的智慧（等等）。像這樣等二十五法，既可以自己修行，也可以傳授給他人，都有可能得到，也都有可能失去。自己修行而失去的情況是，雖然實行這些方便法門，拘束身心，但心中沒有法味，不得其意，大多會退墮。得到益處的情況是，能夠用這二十五法一一經過內心，善巧調和，方便得當，法味日漸更新，次第增進。

教化他人而失去的情況是，如果不能深刻認識前人各種根器和因緣，如果保持滯留在有相上，心在證得之上，這應該用禪波羅蜜大意章所闡明的中道菩提心相，畢竟空寂，並且簡別非是，顯明是，遣除盪滌執著，就像在黑暗的房間里遇到燈光，儲存保持自身的清凈。如果前人修習空性，懷有豁達的理解，平等太過，混淆沒有分別，認為這就是對的，這應該用辨詮次章，從最初的世間到出世間的上上分別顯示，與經論相應，使沒有謬誤和錯亂，不互相虧欠，就像用線貫穿花朵，線應該有秩序。如果前人心想禪只是一門，沒有什麼關聯，這應該用釋名章，用禪這一個名稱

【English Translation】 English version: All dharmas enter into one dharma, without any obstruction. This is called the Middle Way.

Explaining the five dharmas in the fifth expedient practice is also done with four verses. Wanting to enter the first Dhyana from the desire realm is the Dharma of conditioned arising. Wanting to enter Nirvana from the three realms is what I say is emptiness. Wanting to emerge from emptiness into provisionality is also called provisional name. Wanting to enter the Middle Way from the two contemplations as an expedient is also called the meaning of the Middle Way. The other four can be inferred. Question: Entering emptiness from provisionality is to break through nature, breaking through names to enter. Now, when emerging from provisionality, should this also be broken through? Answer: The Bodhisattva is for the sake of beings. If beings are suitable for this, why is it not allowed?

Furthermore, these five dharmas are like a person riding a boat. The thought of diligence is like the skillful oar and rudder. Wisdom is like nodding the head. One-mindedness is like grasping [木*(刀/巴)]. The Sutra says: 'Straighten the mind before and after, then expediency can advance.' It is also like a bird flying, using its eyes to see, using its wings to advance, and using its tail to balance. Balancing with the tail is one-mindedness, advancing with the wings is diligence, etc. Seeing with the eyes is skillful wisdom (etc.). These twenty-five dharmas can be practiced by oneself and taught to others. Both gain and loss are possible. Losing in self-practice means that although practicing these expedient methods, restraining the body and mind, the mind has no taste of the Dharma, does not grasp its meaning, and mostly regresses. Gaining benefit means being able to carefully consider each of the twenty-five dharmas, skillfully harmonizing them, and using expedients appropriately, so that the taste of the Dharma is renewed daily and progressively increases.

Losing in transforming others means that if one cannot deeply recognize the various roots and conditions of the person in front, if one remains attached to appearances, with the mind focused on attainment, then one should use the chapter on the general meaning of Dhyana Paramita to clarify the aspect of the Middle Way Bodhicitta, which is ultimately empty and still, and distinguish what is not from what is, revealing what is, eliminating and cleansing attachments, like encountering a lamp in a dark room, preserving and maintaining one's own purity. If the person in front cultivates emptiness, harboring a broad understanding, with equality that is too excessive, confusing without distinction, thinking this is correct, then one should use the chapter on sequential explanation, from the initial worldly to the supramundane, displaying higher and higher distinctions, corresponding to the Sutras and Shastras, so that there are no errors or confusions, and no mutual indebtedness, like stringing flowers, the thread should be in order. If the person in front thinks that Dhyana is just one door with no connection, then one should use the chapter on explaining names, using the single name of Dhyana

遍通諸法。雖復異稱殊辨。終不離禪。故禪大如王。言禪皆攝。如派奔趣。朝宗于海。若謂禪但是禪。無所出生。此應用辨禪門章明色息心為行。從此三門出一切法。大小兩乘行行慧行三門悉攝。如品物殊類悉依地生。如是等種種對治前人。必使稱機。莫令差謬。廣引經論。讚美禪度。能如是者。前人必生慕樂。丕夙受道。則應以二十五方便而教授之。又觀此人於五蓋中何者偏多。若有所偏。善巧方便而為除卻。前人既依教受學。發諸禪定。定中妨鄣。此應用內方便而覺悟之。以外方便去蓋除欲。凈諸遮鄣。故名棄惡。以內方便增長善根。是名功德藂林。複次。持戒佈施但破慳防非。不能兼有所治。若修禪者。廣伏諸惡方便中所明處。亦廣如發禪時眾善悉起。善利非一。藂林之名義在於此。是名化他之得也。若不如此。是名為失也。料簡內方便。亦得外用。如未得定時。魔事病患起。應以內方便法而用治之。內方便亦得外用者。如得禪定。善入出住調適三事。是名內用外方便也。

釋第三品內方便者。定內用心。深識得失。若能善巧則禪定增進。若失誤乖僻。非但不進亦能壞禪。是故須明內方便。內方便為五。一止門。二驗善惡根性。三明安心法。四治病患。五覺魔事。心若靜細。能知世間生滅法相。一切善惡

【現代漢語翻譯】現代漢語譯本通達一切諸法。即使有不同的名稱和區分，最終都離不開禪（Dhyana，一種冥想狀態）。所以禪就像偉大的君王一樣，所有的法都包含在其中。如同江河奔流，最終都匯入大海。如果說禪僅僅是禪，不能生出其他任何東西，那麼就應該運用『辨禪門章』，以色、息、心為修行方法。從這三個門徑中，可以生出一切法，大小乘（Mahayana and Hinayana，佛教的兩種主要流派）的修行和智慧修行都包含在其中。如同各種不同的物品都依賴大地而生。像這樣種種的對治方法，必須適合修行者的根機，不要出現差錯。廣泛引用經論，讚美禪的功德。能夠這樣做，修行者必定會產生仰慕和喜悅。如果修行者夙來就接受佛法，那麼就應該用二十五種方便法來教導他。還要觀察這個人五蓋（Five Hindrances，貪慾、嗔恚、睡眠、掉舉、疑）中哪一種偏多。如果有所偏頗，就用善巧方便的方法來去除它。修行者如果依照教導來學習，發起各種禪定，在禪定中出現障礙，就應該用內方便法來覺悟它。用外方便法去除五蓋，消除慾望，清凈各種遮障，所以叫做『棄惡』。用內方便法增長善根，這叫做『功德叢林』。再者，持戒和佈施只能破除慳吝，防止過失，不能兼顧其他方面的治療。如果修習禪定，就能廣泛地降伏各種惡行，就像方便法中所闡明的那樣。也像發起禪定時，各種善行都會興起一樣，利益不僅僅只有一種，『叢林』的意義就在於此。這叫做教化他人的成就。如果不這樣做，就叫做失敗。對內方便進行簡擇，也可以用於外在。例如，在還沒有得到禪定時，出現魔事或疾病，就應該用內方便法來治療。內方便也可以用於外在，例如，得到禪定后，能夠善於進入、出來、安住，並且調和這三件事，這叫做內用外方便。

解釋第三品『內方便』：在禪定中用心，深刻地認識得失。如果能夠善巧地運用，那麼禪定就會增進。如果出現失誤或乖僻，不僅不能增進，還會破壞禪定。所以必須明白內方便。內方便有五種：一、止門（Stopping Gate）；二、檢驗善惡根性；三、闡明安心法；四、治療疾病；五、覺察魔事。心如果靜細，就能知道世間生滅的法相，以及一切善惡。

【English Translation】 English version Penetrating all Dharmas (laws, phenomena). Although there are different names and distinctions, ultimately they do not depart from Dhyana (禪, meditation). Therefore, Dhyana is like a great king, encompassing all. All teachings are gathered in Dhyana, like streams rushing towards the sea. If one says that Dhyana is merely Dhyana and cannot give rise to anything else, then one should apply the chapter on 'Distinguishing the Gates of Dhyana,' using form, breath, and mind as practices. From these three gates, all Dharmas arise, encompassing the practices of both the Mahayana (大乘, Great Vehicle) and Hinayana (小乘, Lesser Vehicle) and the three gates of wisdom practice. Just as various kinds of objects depend on the earth for their existence. Such various methods of treatment must be suitable for the practitioner's capacity, without any errors. Widely cite sutras and treatises, praising the merits of Dhyana. If one can do this, the practitioner will surely develop admiration and joy. If the practitioner has long received the Dharma, then one should teach them with the twenty-five skillful means. Also, observe which of the Five Hindrances (五蓋, greed, hatred, sleepiness, restlessness, doubt) is predominant in this person. If there is a bias, use skillful means to remove it. If the practitioner learns according to the teachings and develops various Samadhis (禪定, meditative states), and obstacles arise in Samadhi, then one should use the inner skillful means to awaken them. Use outer skillful means to remove the Five Hindrances, eliminate desires, and purify all obstructions, hence it is called 'abandoning evil.' Use inner skillful means to increase good roots, which is called 'a forest of merits.' Furthermore, upholding precepts and giving alms only break stinginess and prevent faults, but cannot concurrently treat other aspects. If one cultivates Dhyana, one can widely subdue various evil deeds, as explained in the skillful means. Also, just as when Dhyana is initiated, all good deeds arise, the benefits are not just one. The meaning of 'forest' lies in this. This is called the attainment of transforming others. If one does not do this, it is called failure. Examining the inner skillful means can also be used externally. For example, when one has not yet attained Samadhi, demonic events or illnesses arise, one should use the inner skillful means to treat them. Inner skillful means can also be used externally, such as when one attains Samadhi and is able to skillfully enter, exit, and abide, and harmonize these three things, this is called using inner means externally.

Explanation of the third chapter, 'Inner Skillful Means': Using the mind within Samadhi, deeply recognizing gains and losses. If one can skillfully apply it, then Samadhi will increase. If there are mistakes or perversions, not only will it not increase, but it can also destroy Samadhi. Therefore, one must understand the inner skillful means. There are five inner skillful means: 1. The Stopping Gate (止門); 2. Examining the nature of good and evil roots; 3. Clarifying the method of pacifying the mind; 4. Treating illnesses; 5. Perceiving demonic events. If the mind is quiet and subtle, one can know the Dharma characteristics of the world's arising and ceasing, as well as all good and evil.

即現其中。既識其相。若是善者即安心宿集之。法是惡者。即安心治之。如是修習。設身有疾。即須治療。使身安道隆。道隆故。道高而魔盛。即當覺識。若能內心善巧防護。此等諸法即是破四魔三障。所以者何。善法根性發即是陰魔。惡根性發即是煩惱魔。病患即是死魔。魔即天子魔。惡根性是煩惱障。善根性及魔事等是業障。病患是報鄣。若能善識魔鄣者。禪定任運開發。安心入定也。

第一明止門者。若法眼識病授藥。隨宜而教。若六度通別教地前圓教五品等位。不得法眼者。皆有差機之失。身子如是。猶有浣衣數息之失。何況餘人。今既不識根性。為目前用何法初教眾生。今但以止通一切諸禪定。初者為未知根性宜先習止也。問。佛說二為甘露門。可得為初。何意說止。答。初有通別。二甘露是別。止則是通。止是靜定通發。宿習之定隨其發者。即用為門。又止能通治一切惡。惡是散動。今以止擊之。惡強者。前現即隨強者而治。加亦破之。即是安心對治。故止通生諸善。通破惡。故為通門之初。今明止為四義。一明止義。二明立止意。三明修止方法。四明證止相。止有何義。止即定義。經說有三種定。謂上中下。下即十大地中心數定也。心數雖多。隨所向處皆有此定。故云若無此定。手書異文。口演

【現代漢語翻譯】現代漢語譯本：當下就能認識到其中的實相。既然認識了它的表象，如果是善的現象，就安心地讓它成為你累世積攢的善業。如果是惡的現象，就安心地去治理它。像這樣修習，如果身體有了疾病，就必須治療，使身體安康，道業興隆。道業興隆的緣故，道行越高，魔障越盛，就要覺察認識到這一點。如果能夠內心巧妙地防護，這些法就能破除四魔三障。為什麼這麼說呢？善法根性發作就是陰魔（五陰熾盛所形成的魔障），惡根性發作就是煩惱魔（由貪嗔癡等煩惱產生的魔障），病患就是死魔（死亡帶來的恐懼和障礙），魔就是天子魔（欲界第六天魔王波旬及其眷屬所製造的障礙）。惡根性是煩惱障（由貪嗔癡等煩惱引起的障礙），善根性和魔事等是業障（由過去所造的善惡業引起的障礙），病患是報障（由過去惡業所招感的果報引起的障礙）。如果能夠善於認識魔障，禪定自然而然地開發，安心地進入禪定。

第一，闡明止門。如果法眼（能夠正確認識事物本質的智慧）能夠識別病癥並給予藥物，就根據具體情況進行教導。如果沒有法眼，無論是修習六度（佈施、持戒、忍辱、精進、禪定、般若）的，還是修習通教、別教、地前圓教、五品位等不同教法的，都會有偏差和失誤。就像舍利弗（釋迦牟尼佛的十大弟子之一）那樣，仍然會有浣洗衣物、數息（通過計數呼吸來集中注意力）的失誤，更何況其他人呢？現在既然不能識別眾生的根性，那麼目前應該用什麼方法來初步教導眾生呢？現在只用『止』來貫通一切禪定。之所以說『初』，是因為在未知眾生根性的情況下，應該先修習『止』。問：佛說『二甘露門』（指安那般那念和不凈觀）可以作為入門的方法，為什麼還要說『止』呢？答：『初』有通和別之分。『二甘露門』是別，而『止』則是通。『止』是靜定，能夠普遍引發宿世所修的禪定，隨其所發，就用它作為入門的方法。而且，『止』能夠普遍地治理一切惡，惡就是散動，現在用『止』來擊破它。惡的力量強大時，就會先顯現出來，就隨著強大的惡來治理它，並加以破除。這就是安心對治。所以，『止』能夠普遍地生出諸善，普遍地破除惡，因此是通往一切法門的最初途徑。現在闡明『止』有四重含義：一、闡明『止』的含義；二、闡明建立『止』的意圖；三、闡明修習『止』的方法；四、闡明證得『止』的相狀。『止』有什麼含義呢？『止』就是定的意思。經中說有三種定，即上、中、下。下等定就是十大地中心數定（指地輪中心的定）。心數雖然很多，但無論心向何處，都具有這種定。所以說，如果沒有這種定，手寫出來的文字就會不同，口頭演說

【English Translation】 English version: Immediately one can recognize the true nature within. Having recognized its appearance, if it is a good phenomenon, then peacefully let it be your accumulated good karma from past lives. If it is an evil phenomenon, then peacefully manage it. Practicing in this way, if the body has illness, then it must be treated, so that the body is healthy and the path prospers. Because the path prospers, the higher the path, the more prevalent the demonic obstacles, one must be aware and recognize this. If one can skillfully protect internally, these dharmas can break through the four maras and three obstacles. Why is this so? The arising of good dharma nature is the Skandha Mara (the demonic obstacle formed by the flourishing of the five skandhas), the arising of evil nature is the Klesha Mara (the demonic obstacle arising from afflictions such as greed, anger, and delusion), illness is the Death Mara (the fear and obstacles brought by death), and Mara is the Deva Mara (the obstacles created by Mara, the king of the sixth heaven in the desire realm, and his retinue). Evil nature is the Klesha Obstacle (obstacles caused by afflictions such as greed, anger, and delusion), good nature and demonic events are Karma Obstacles (obstacles caused by past good and evil karma), and illness is the Retribution Obstacle (obstacles caused by the retribution of past evil karma). If one can skillfully recognize the demonic obstacles, then samadhi naturally develops, and one can peacefully enter samadhi.

First, clarifying the Gate of Cessation. If the Dharma Eye (wisdom that can correctly recognize the essence of things) can identify the illness and give medicine, then teach according to the specific situation. If one does not have the Dharma Eye, whether one is practicing the Six Paramitas (generosity, discipline, patience, diligence, concentration, wisdom), or practicing the teachings of the Shared Teaching, Distinct Teaching, Preliminary Stage of the Perfect Teaching, or the Five Grades, there will be deviations and errors. Just like Shariputra (one of the ten great disciples of Shakyamuni Buddha), he still had the errors of washing clothes and counting breaths (focusing attention by counting breaths), let alone others. Now that we cannot recognize the nature of beings, what method should we use to initially teach beings? Now, we only use 'cessation' to connect all samadhis. The reason for saying 'initial' is that when the nature of beings is unknown, one should first practice 'cessation'. Question: The Buddha said that the 'Two Gates of Ambrosia' (referring to Anapanasati and Impurity Contemplation) can be used as entry methods, why do you still say 'cessation'? Answer: 'Initial' has general and specific aspects. The 'Two Gates of Ambrosia' are specific, while 'cessation' is general. 'Cessation' is stillness and concentration, which can universally trigger the samadhi cultivated in past lives. Whatever arises, use it as the entry method. Moreover, 'cessation' can universally manage all evils. Evil is scattering and agitation, now use 'cessation' to strike it down. When the power of evil is strong, it will first manifest, then manage it according to the strong evil and eliminate it. This is peacefully managing the antidote. Therefore, 'cessation' can universally generate all good and universally eliminate evil, so it is the initial path to all dharmas. Now, clarifying 'cessation' has four meanings: First, clarifying the meaning of 'cessation'; Second, clarifying the intention of establishing 'cessation'; Third, clarifying the method of practicing 'cessation'; Fourth, clarifying the appearance of attaining 'cessation'. What is the meaning of 'cessation'? 'Cessation' means samadhi. The sutras say that there are three types of samadhi, namely, superior, middle, and inferior. Inferior samadhi is the central number samadhi of the ten great lands (referring to the samadhi at the center of the earth wheel). Although there are many mental states, wherever the mind goes, it has this samadhi. Therefore, it is said that without this samadhi, the written words would be different, and the oral explanations

異言。平地顛倒。以有定則不如此。中定者。即是四禪定法也。若修之相應。挺然不亂。如蛇入筒。筒令蛇直。此法亦爾。然定能令發定。上定者即法性不動定。無有生滅。自性是定。對於生死散動法名法性為定。而此法性亦無定無可定。尚無定之可定。何得有散。以無散無定。名法性為定(云云)。定既有三。今明止亦有三。一守境止。二制心止。三體真止。以有心數隨緣隨處故。故得有守境隨處得論修止。若處處無止。不可得約無止處修止。以有止故得明守境止也。二以有定法故。今明制心止。若無定法將何制心。以有法故。制心一處無事不辨。竊起即止。竊起即止心與定合。束持心任運不散。故得有制心止。三體真止。以有理性不動。無生無滅理故。今得有體真止。體達理性。性自清凈。湛然寂絕。無緣無念。緣理入定故言體真止。以此三定義故修此三止。問。此三止與止觀三止云何。若是守境制心。但是被隨緣方便止耳。以得此隨處有定。故能隨入一切非道之處無非佛道。頗有一法無不是定取。故言方便止。若是體真止即有二義。不含中之真即通教之體真。含中之真即是別教之體真。若開出中道即離。為息二邊分別止同異(云云)。

第二明三止大意。何故說此三止。為四悉檀因緣故。若是世界悉檀者

【現代漢語翻譯】現代漢語譯本：『異言。平地顛倒。』如果以有固定的法則來看，情況並非如此。『中定』，指的是四禪定法。如果修習它並與之相應，就能堅定不亂，就像蛇進入竹筒，竹筒使蛇變直一樣，這個禪定之法也是如此。然而，禪定能使禪定生髮。『上定』指的是法性不動定，沒有生滅，自性就是禪定。相對於生死散亂之法，稱法性為禪定。然而，這個法性也沒有固定不變，沒有什麼可以被固定。甚至沒有可以被固定的『定』，又怎麼會有散亂呢？因為沒有散亂也沒有固定，所以稱法性為『定』（以上略）。禪定既然有三種，現在說明『止』也有三種：一、守境止，二、制心止，三、體真止。因為有心念隨著因緣和處所而變化，所以才能有守境止，隨著處所來談論修止。如果處處都沒有『止』，就無法在沒有『止』的地方修『止』。因為有『止』，所以才能說明守境止。二、因為有禪定之法，現在說明制心止。如果沒有禪定之法，用什麼來控制心念呢？因為有禪定之法，所以能將心念集中在一處，沒有辦不成的事情。妄念一生起就停止，妄念一生起就停止，心念與禪定結合，約束和保持心念，使其自然不散亂，所以才能有制心止。三、體真止，因為有理性不動，沒有生滅的道理，所以現在才能有體真止。體悟通達理性，自性自然清凈，湛然寂靜，沒有攀緣沒有念頭，因為攀緣真理而入定，所以說體真止。因為這三種禪定的意義，所以修習這三種『止』。問題：這三種『止』與止觀的三種『止』有什麼不同？如果是守境止和制心止，只不過是被隨緣的方便之『止』罷了。因為得到了這種隨處都有的禪定，所以能夠隨順進入一切非正道之處，而沒有不是佛道的。幾乎沒有哪一種法不是從禪定中取得的，所以說是方便之『止』。如果是體真止，就有兩種含義：不包含中道的『真』，就是通教的體真；包含中道的『真』，就是別教的體真。如果開顯出中道，就是遠離，爲了止息二邊的分別，『止』相同還是不同（以上略）。第二，說明三種『止』的大意。為什麼說這三種『止』？爲了四悉檀（Sì xī tán，四種成就）的因緣。如果是世界悉檀（Shìjiè xī tán，使眾生各別得到利益）的話。

【English Translation】 English version: 'Different words. The flat ground is turned upside down.' If viewed with fixed principles, it is not so. 'Middle Samadhi' refers to the four Dhyana (meditative states) practices. If one cultivates it and resonates with it, one can be firm and undisturbed, like a snake entering a bamboo tube, the tube straightening the snake. This Dharma (teaching) is also like that. However, Samadhi can give rise to Samadhi. 'Superior Samadhi' refers to the Dharma-nature (ultimate nature of reality) unmoving Samadhi, which has no arising or ceasing; its self-nature is Samadhi. In relation to the Dharma of birth, death, and distraction, Dharma-nature is called Samadhi. However, this Dharma-nature is also without fixity; there is nothing that can be fixed. There is not even a 'fixity' that can be fixed, so how can there be distraction? Because there is no distraction and no fixity, Dharma-nature is called 'Samadhi' (above is abbreviated). Since there are three types of Samadhi, now it will be explained that there are also three types of 'Stopping' (止, zhǐ): first, Stopping by guarding the environment (守境止, shǒu jìng zhǐ); second, Stopping by controlling the mind (制心止, zhì xīn zhǐ); third, Stopping by embodying the truth (體真止, tǐ zhēn zhǐ). Because the mind's thoughts change with conditions and places, there can be Stopping by guarding the environment, discussing the cultivation of Stopping according to the place. If there is no 'Stopping' anywhere, it is impossible to cultivate 'Stopping' in a place without 'Stopping'. Because there is 'Stopping', Stopping by guarding the environment can be explained. Second, because there is the Dharma of Samadhi, Stopping by controlling the mind is now explained. If there is no Dharma of Samadhi, what would be used to control the mind? Because there is the Dharma, the mind can be focused in one place, and nothing cannot be accomplished. As soon as a wandering thought arises, stop it; as soon as a wandering thought arises, stop it. The mind combines with Samadhi, restraining and maintaining the mind, allowing it to naturally not be distracted, so there can be Stopping by controlling the mind. Third, Stopping by embodying the truth, because there is the principle of reason that does not move, the principle of no arising and no ceasing, there can now be Stopping by embodying the truth. Embodying and understanding the principle of reason, the self-nature is naturally pure, serene and still, without clinging and without thought. Because of clinging to the truth, one enters Samadhi, so it is said to be Stopping by embodying the truth. Because of the meaning of these three types of Samadhi, these three types of 'Stopping' are cultivated. Question: How are these three types of 'Stopping' different from the three types of 'Stopping' in Zhi Guan (止觀, meditation and contemplation)? If it is Stopping by guarding the environment and Stopping by controlling the mind, it is only the expedient 'Stopping' that follows conditions. Because one obtains this Samadhi that is present everywhere, one can follow and enter all non-Buddhist paths, and there is nothing that is not the Buddha's path. There is almost no Dharma that is not obtained from Samadhi, so it is said to be expedient 'Stopping'. If it is Stopping by embodying the truth, there are two meanings: the 'truth' that does not contain the Middle Way (中道, zhōng dào) is the embodying of truth in the Common Teaching (通教, tōng jiào); the 'truth' that contains the Middle Way is the embodying of truth in the Distinct Teaching (別教, bié jiào). If the Middle Way is revealed, it is separation, in order to stop the discrimination of the two extremes, whether 'Stopping' is the same or different (above is abbreviated). Second, explaining the general meaning of the three types of 'Stopping'. Why are these three types of 'Stopping' explained? It is for the cause and condition of the four Siddhanthas (Sì xī tán, four kinds of accomplishments). If it is the World Siddhantha (Shìjiè xī tán, to enable sentient beings to individually obtain benefits).

。有橫有豎。橫明世界但說法相。若豎論階位淺深。即有上中下等差別之相。俱是世界悉檀也。為人者。自有人便宜守不宜制體等。自有人便宜制不宜體守。自有人宜體不宜守制(云云)。對治者。乍將外守境以破煩惱散心。或將內境制心破外守境。或將理性止非內非外破于內境及以外境。此豎明治。自有橫明對治。將守境破散動。治穴鼻無鉤之失。或將制心破散動。或將緣理破散動。如是不定。此三止各各異相。守境有處可緣。守心但制心而已。體真緣理無心無境。對治不同(云云)。第一義者。自有人守境不得道體真得道。自有體真不得道守境得道。故法句經云。有時佛說生法。于無生法得度。複次。明修止者。一修守境。二修止制心。三修體真。修守境者。繫念現前。但取五處。頂上．髮際．鼻．齊．足指。余非修止處。偏故非修處故。但此五處皆是暫時攝系。各有所宜。不可剩言是長久好境。若浮心動。應系足指。足指亦是修不凈所宜。若心沉昏。應系緣頂上。若修白骨。應須髮際。若易悟無常。應須鼻隔。若欲安身治病。應須緣齊。自行修止亦須五處得宜。若欲化他亦應用此。但此五。若久在頂。則身輕心恍。久在髮際。自眩心浮。久在足。心沉多睡。各有所患。可意斟酌。守此五境以守其心。令心不散。

【現代漢語翻譯】現代漢語譯本有橫有豎。橫向闡明世界，但說法相（dharma-lakṣaṇa，法的相狀）。如果縱向論述階位深淺，即有上、中、下等差別之相。這些都是世界悉檀（lokasiddhānta，世間共通的道理）。為人施設教法時，有的人適合守護（守境，專注外在境界），不適合制心（制體，強制控制內心）；有的人適合制心，不適合守護；有的人適合體真（體悟真理），不適合守護和制心。對治方面，有時用外在的守護境界來破除煩惱和散亂的心，或者用內在的制心來破除外在的守護境界，或者用理性來止息非內非外的境界，從而破除內在和外在的境界。這是縱向的闡明對治。也有橫向的闡明對治，用守護境界來破除散動，治療穴鼻無鉤（比喻放縱）的過失，或者用制心來破除散動，或者用緣理（觀緣真理）來破除散動。像這樣是不一定的。這三種止（śamatha，止息）各有不同的相狀。守護境界有處所可以觀緣，守護內心只是強制控制內心而已。體真觀緣真理，無心無境。對治的方法也不同。第一義方面，有的人守護境界不能得道，體悟真理才能得道；有的人體悟真理不能得道，守護境界才能得道。所以《法句經》說，有時佛說生法（saṃsāra-dharma，生死之法），于無生法（asaṃskṛta-dharma，無為之法）得度。其次，闡明修習止（śamatha，止息）的方法：一是修習守護境界，二是修習止制內心，三是修習體悟真理。修習守護境界，繫念于現前，只取五個處所：頂上、髮際、鼻、臍、足指。其餘的不是修習止的地方，因為偏離了，所以不是修習的地方。但這五個處所都是暫時攝系，各有適合的情況，不可隨便說是長久的好境界。如果心浮動，應該繫念足指。足指也是修習不凈觀所適合的。如果心沉昏，應該繫念頂上。如果修習白骨觀，應該繫念髮際。如果容易領悟無常，應該繫念鼻隔。如果想要安身治病，應該繫念臍。自己修行止也需要五個處所得宜。如果想要教化他人，也應該用這些。但這五個處所，如果長久在頂上，則身體輕飄，心神恍惚；長久在髮際，則自覺眩暈，心浮氣躁；長久在足部，則心沉多睡，各有各的弊病，可以斟酌使用。守護這五個境界來守護自己的心，使心不散亂。

【English Translation】 English version There are horizontal and vertical aspects. The horizontal elucidates the world but speaks of dharma-lakṣaṇa (characteristics of phenomena). If the vertical discusses the depth of stages, then there are differences in the form of superior, middle, and inferior. All of these are lokasiddhānta (worldly truths). When teaching people, some are suitable for guarding (guarding the realm, focusing on external realms) and not suitable for controlling the mind (controlling the body, forcibly controlling the inner mind); some are suitable for controlling the mind and not suitable for guarding; some are suitable for embodying truth (realizing the truth) and not suitable for guarding and controlling. In terms of countermeasures, sometimes external guarding of the realm is used to break through afflictions and scattered minds, or internal control of the mind is used to break through external guarding of the realm, or reason is used to stop non-internal and non-external realms, thereby breaking through internal and external realms. This is the vertical elucidation of countermeasures. There is also a horizontal elucidation of countermeasures, using guarding the realm to break through scattering, treating the fault of a nostril without a hook (a metaphor for indulgence), or using controlling the mind to break through scattering, or using contemplating principles to break through scattering. Like this, it is not fixed. These three śamatha (cessations) each have different characteristics. Guarding the realm has a place to contemplate, guarding the mind only forcibly controls the mind. Embodying truth contemplates principles, without mind and without realm. The methods of countermeasures are also different. In terms of the first meaning, some cannot attain the path by guarding the realm, but can attain the path by embodying truth; some cannot attain the path by embodying truth, but can attain the path by guarding the realm. Therefore, the Dharmapada Sutra says that sometimes the Buddha speaks of saṃsāra-dharma (the law of birth and death), and liberation is attained in asaṃskṛta-dharma (the unconditioned law). Secondly, elucidating the method of practicing śamatha (cessation): one is to practice guarding the realm, two is to practice stopping and controlling the mind, and three is to practice embodying truth. Practicing guarding the realm, focusing on the present, only takes five places: the top of the head, the hairline, the nose, the navel, and the toes. The rest are not places for practicing cessation, because they are biased, so they are not places for practicing. But these five places are all temporary, each with suitable situations, and it cannot be casually said that they are good realms for a long time. If the mind is floating, it should focus on the toes. The toes are also suitable for practicing impurity contemplation. If the mind is dull and drowsy, it should focus on the top of the head. If practicing white bone contemplation, it should focus on the hairline. If it is easy to realize impermanence, it should focus on the nasal septum. If you want to settle the body and cure diseases, you should focus on the navel. Self-cultivation of cessation also requires the five places to be appropriate. If you want to teach others, you should also use these. But these five places, if long on the top of the head, the body will be light and the mind will be distracted; long on the hairline, you will feel dizzy and the mind will be impetuous; long on the feet, the mind will be drowsy and sleepy, each with its own drawbacks, which can be used with discretion. Guard these five realms to guard your mind, so that the mind is not scattered.

譬如彌猴鎖之於柱。及以五鎖不令離柱。守心亦爾。雖復五處移易。不令心散。若猴疲極依柱而眠。眠即夢心。只如是系之不散。心則入定。定則發生種種諸禪定。又譬如未調猴不可教詔。若調善。教化伎能。心亦如是。未被止攝不可為觀。既止定已可令入觀(云云)。又若宿命修白骨。于髮際即相應。別先修不凈。即于足指應。若齊下守。名為氣海。氣出始此。氣入趣此。譬如海水。水趣之。湖出之。若觀檢此氣。雖趣無處所。雖出無根源。緣此修止。心道下向。兼能治救病也。修制心止者。向來為外境馳蕩。以內境守之。非心內外。何可以境守之。心是靈智之法。煩惱起即制。即制名制心止。譬如調馬已可系之於柱但騎之而制調。若前透亦動。后縮亦動。左傍右傍隨動隨動。動已馬方得調。堪可乘御。去住自在。心馬亦爾。欻起即制。隨其起處即便制之。心若得止。乃可入觀。若人不騎此馬。不知其性。騎之方覺。人不生禪。不知其心。攝之則知。是故名制心止。制若非住。即須凝心。譬如翔鳥之翅住其細靜。令禪得發。前守境止亦如是。若非想余解。亦住其靜住。譬如獼猴眠時。勿以杖䇿(云云)。

第三體真止。如偈云。息心達本原。故號為沙門。心空無主。無主即是無性。自他性．共性．無因性。若

是四性可得有主。今心無此四性。是故無主。故云無明體性本自不生。妄想因緣和合而生。是故約因成相續相待。四句檢之不見其性。無故即真。體心即真。即事而真。若有心可制可守。今既無心無性。制何所止。譬如飏炎無實。何所壅遏防止其非。是故體真相如此。又守境制心名為愚夫禪。體真止名為推義禪。緣真如禪名如來禪。四句檢實不可得名推義禪。唸唸入法流名緣真。湛然寂照名如來禪。

第四證止者。舊云余禪門。從未到地。的有所發而止。是通發諸禪。通發諸惡。亦無的有所證。而金齒三藏明別有證相。即是五輪。一地。二水。三風。四金沙。五金剛。若因止發地輪禪者。如地遍能生一切。此禪出生既廣。不可的用一相制名。總而言之名為地輪。即對未到定也。地雖能生。不得水不生。今水輪禪能潤漬遍生一切事禪。故總用水輪為名。即對初禪也。風輪與空相依。如風行空。此風三昧行空無礙。即是伏惑。似於真道風能破壞故。破諸見。成伏道。又能搖動發生成似道故。即對五方便位。若入真道。名金沙輪。對見道。若斷思惟盡。名金剛輪。即對無學道。通稱輪者。轉也。從下趣上。隔凡成聖。是為五輪次第之相也。若約三藏五輪。多從系緣止入地輪。從制心止發水輪。系緣止不發水輪。若發宿

【現代漢語翻譯】現代漢語譯本：四種自性（四性）是否可以被認為有主宰？現在，心沒有這四種自性，所以沒有主宰。因此說，『無明的體性本來就不生，妄想是因緣和合而生』。所以從因緣的角度來說，是相續相待而生。用四句來檢驗，也找不到它的自性。沒有自性就是真如。體悟心就是真如，在事物中體現真如。如果心可以被控制和守護，但現在既然沒有心也沒有自性，那要控制什麼，阻止什麼呢？譬如飛揚的火焰沒有實體，又怎麼能壅塞和防止它的過失呢？所以體悟真相就是這樣。另外，守護外境，控制內心，這叫做愚夫禪。體悟真如而止息妄念，這叫做推義禪。緣于真如的禪定，叫做如來禪。用四句來檢驗，實際上不可得，這叫做推義禪。唸唸流入佛法之流，這叫做緣真。湛然寂靜而又明照，這叫做如來禪。第四，關於證止。舊說認為其他的禪門，是從未到達的境界而有所啓發而止息。這是普遍地啓發各種禪定，也普遍地啓發各種惡念。也沒有確實地證得什麼。而金齒三藏（指唐代僧人智儼）明確地說明有證相，那就是五輪。第一是地輪，第二是水輪，第三是風輪，第四是金沙輪，第五是金剛輪。如果因為止息而啓發地輪禪，就像大地普遍能生長一切。這種禪的出生既廣大，不能用一個固定的相來命名，總而言之，叫做地輪，這是針對未到定而言的。大地雖然能生長，但沒有水也不能生長。現在水輪禪能潤澤普遍地生長一切事物禪，所以總的用水輪來命名，這是針對初禪而言的。風輪與空相依，就像風在空中執行。這種風三昧在空中執行沒有阻礙，這是降伏迷惑，類似於真道，風能破壞，所以能破壞各種見解，成就降伏之道。又能搖動啓發產生類似於道的東西，這是針對五方便位而言的。如果進入真道，叫做金沙輪，針對見道。如果斷盡思惟，叫做金剛輪，這是針對無學道。通稱為輪，是因為輪是轉動的，從下向上，隔絕凡夫成就聖人，這就是五輪次第的相狀。如果按照三藏的五輪，大多是從系緣止進入地輪，從制心止啓發水輪，系緣止不啓發水輪。如果啓發宿

【English Translation】 English version: Are the four natures (Si Xing) considered to have a master? Now, the mind does not have these four natures, therefore it has no master. Hence it is said, 'The nature of ignorance (Wu Ming) is originally unborn; delusion arises from the aggregation of causes and conditions.' Therefore, from the perspective of causes and conditions, it arises in a continuous and interdependent manner. Examining it with the fourfold negation, its nature cannot be found. The absence of nature is true reality (Zhen Ru). Realizing the mind is true reality, manifesting true reality in things. If the mind could be controlled and guarded, but now since there is no mind and no nature, what is there to control and what to prevent? For example, flickering flames have no substance; how can their faults be blocked and prevented? Therefore, realizing the true nature is like this. Furthermore, guarding external objects and controlling the mind is called the meditation of a foolish person (Yu Fu Chan). Realizing true reality and ceasing deluded thoughts is called the meditation of inferring meaning (Tui Yi Chan). Meditation based on true reality is called the Tathagata meditation (Ru Lai Chan). Examining it with the fourfold negation, it is actually unattainable; this is called the meditation of inferring meaning. Moment after moment entering the stream of Dharma is called basing on truth. Serene stillness and clear illumination is called the Tathagata meditation. Fourth, regarding the cessation of proof (Zheng Zhi). The old saying considers other meditation methods to cease upon some enlightenment from a state never reached. This is universally enlightening various meditations and also universally enlightening various evil thoughts. There is also no definite attainment. However, the Tripitaka master of Jinchi (referring to the Tang Dynasty monk Zhiyan) clearly states that there are signs of attainment, which are the five wheels (Wu Lun). The first is the earth wheel (Di Lun), the second is the water wheel (Shui Lun), the third is the wind wheel (Feng Lun), the fourth is the gold-sand wheel (Jin Sha Lun), and the fifth is the diamond wheel (Jin Gang Lun). If the earth wheel meditation is enlightened due to cessation, it is like the earth universally able to grow everything. The birth of this meditation is so vast that it cannot be named with a fixed characteristic. In general, it is called the earth wheel, which is in response to the unreached concentration (Wei Dao Ding). Although the earth can grow, it cannot grow without water. Now, the water wheel meditation can moisten and universally grow all things meditation, so it is generally named the water wheel, which is in response to the first Dhyana (Chu Chan). The wind wheel relies on space, like the wind moving in space. This wind Samadhi moves in space without obstruction, which is subduing delusion, similar to the true path. Wind can destroy, so it can destroy various views and achieve the path of subduing. It can also shake and enlighten the generation of things similar to the path, which is in response to the five expedient positions (Wu Fang Bian Wei). If one enters the true path, it is called the gold-sand wheel, in response to the path of seeing (Jian Dao). If one completely cuts off thought, it is called the diamond wheel, which is in response to the path of no more learning (Wu Xue Dao). Generally called a wheel because it is turning, from bottom to top, separating ordinary people and achieving sages. This is the appearance of the five wheels in sequence. If according to the five wheels of the Tripitaka, most enter the earth wheel from the cessation of attachment, and enlighten the water wheel from the cessation of controlling the mind. The cessation of attachment does not enlighten the water wheel. If one enlightens past

習。所不論耳。非是修系緣能發也。又水輪亦不發風輪。從體真止發。此止通發止三輪也。若通教。多從體真止發五輪。修上下自發或是宿習(云云)。約別教者。體中道之止。發前五種輪。止成方便道。入金沙即初地。妙覺名金剛輪。若圓教體中道真。前通別五輪。只風輪方便道是六根凈位。若發金沙即是初住。金剛即妙覺。若開善無金剛心。莊嚴有之。有者無礙道因轉即成佛智。仁王云。釋迦入寂定金剛三昧。故知果亦金剛。前兩教就後心菩薩及佛俱得此名。二乘無礙解脫亦受。若別教初地已去。圓教初住去。因果得受耳。仁王大有家辨之。或後心或七地。或初地或初住。若不將四教往判經文。云何釋耶。若真諦三藏諸師說有金剛之惑。為金剛智所破。此或如金剛破難可破。若還白羊角龜甲即碎。此惑亦爾。余智無如之何。得金剛智破(云云)。複次。五輪不明火輪者。火輪立世界時明此為輪。今更不言者。言水火相違是故不也(云云)。複次。三止既發內外諸善。亦發習報。何故爾。譬如毒獸惡賊潛伏人舍。若蹴迫撿授則知是惡物。心亦如是。以止證之。噁心則起。又惡應受報。既今修止。惡業快煩惱悼而起來遮其善。令不成就。責其報也。若不治之。能壞行者。欲知其相云何。報因發時。無有方便卻之。有兩

【現代漢語翻譯】習氣所致，不應討論。並非通過修習系緣而引發。此外，水輪也不會引發風輪，而是從體真止（指觀照事物本性的止）引發。此處的『止』，貫通引發止三輪（指風輪、水輪、金輪）。若依通教（三乘共修的教法），多從體真止引發五輪（指風輪、水輪、火輪、金輪、地輪）。修習上下自發，或是宿習（前世的習氣）。約別教（菩薩藏教法）而言，體悟中道之止，引發前五種輪。止成就方便道，入金沙（比喻菩薩的智慧）即是初地菩薩。妙覺（佛的果位）名為金剛輪。若圓教（最圓滿的教法）體悟中道真理，前通教、別教的五輪，只有風輪是方便道，對應六根清凈位。若引發金沙，即是初住菩薩。金剛即是妙覺。若開善（指開善寺）沒有金剛心，莊嚴（指莊嚴寺）有。有金剛心者，無礙道因轉即成佛智。《仁王經》云：『釋迦入寂定金剛三昧』，故知果位也是金剛。前兩教（通教、別教）就後心菩薩（指即將成佛的菩薩）及佛而言，都可得此名。二乘（聲聞、緣覺）的無礙解脫也可接受此名。若別教初地以上，圓教初住以上，因果才能接受此名。《仁王經》對此有詳細辨析。或者後心，或者七地，或者初地，或者初住。若不將四教（藏、通、別、圓）用於判釋經文，如何解釋呢？若真諦三藏等諸師說有金剛之惑，為金剛智所破。此惑或許如金剛般堅固難破，但若還如白羊角、龜甲般脆弱，則會被擊碎。此惑也是如此，其他智慧對此無能為力，唯有金剛智才能破除。再說，五輪中不明說火輪，是因為火輪在立世界時已經說明，此處不再贅述，因為水火相違。再說，三止（體真止、方便隨緣止、息二邊分別止）既能引發內外諸善，也能引發習報（由過去習氣所感的果報）。為什麼會這樣呢？譬如毒獸惡賊潛伏在人的家中，若加以搜查，則知是惡物。心也是如此，以止來驗證，噁心則會生起。又惡業本應受報，現在修止，惡業、煩惱快速涌現，阻礙善業，使其不能成就，這是在追討其果報。若不加以治理，能破壞修行者。想知道其相狀如何嗎？報因發作時，沒有方便可以阻止，有兩種情況。

【English Translation】 These are due to habitual tendencies and should not be discussed. They are not triggered by cultivating conditioned relationships. Furthermore, the water wheel does not trigger the wind wheel; rather, it is triggered from the 'true nature cessation' (referring to the cessation of observing the true nature of things). This 'cessation' encompasses the triggering of the three wheels (wind, water, and gold). According to the Shared Teaching (teachings shared by the three vehicles), the five wheels (wind, water, fire, gold, and earth) are often triggered from the 'true nature cessation'. Cultivating upwards or downwards may trigger them spontaneously, or due to past habits. Regarding the Distinct Teaching (Bodhisattva teachings), realizing the cessation of the Middle Way triggers the first five wheels. Cessation accomplishes the expedient path, and entering the 'golden sands' (a metaphor for Bodhisattva wisdom) is the first ground (of a Bodhisattva). Perfect Enlightenment (the state of Buddhahood) is called the Vajra Wheel. If the Perfect Teaching (the most complete teaching) realizes the truth of the Middle Way, the five wheels of the Shared and Distinct Teachings, only the wind wheel is the expedient path, corresponding to the purification of the six senses. If the 'golden sands' are triggered, it is the first dwelling (of a Bodhisattva). Vajra is Perfect Enlightenment. If Kaisan Temple does not have the Vajra Mind, Zhuangyan Temple does. Those with the Vajra Mind, the cause of the unobstructed path transforms into the wisdom of Buddhahood. The King of Samadhis Sutra says, 'Shakyamuni entered the Vajra Samadhi of tranquil cessation,' thus knowing that the fruit is also Vajra. The first two teachings (Shared and Distinct) refer to the name being attainable by both the Bodhisattva with the last thought (before Buddhahood) and the Buddha. The unobstructed liberation of the Two Vehicles (Shravakas and Pratyekabuddhas) can also receive this name. If it is above the first ground of the Distinct Teaching, or above the first dwelling of the Perfect Teaching, then cause and effect can receive this name. The King of Samadhis Sutra has a detailed analysis of this. It could be the last thought, the seventh ground, the first ground, or the first dwelling. If the Four Teachings (Tripitaka, Shared, Distinct, and Perfect) are not used to interpret the sutra texts, how can they be explained? If the Tripiṭaka Master Paramārtha and other teachers say there is a Vajra delusion, which is broken by Vajra wisdom. This delusion may be as hard to break as Vajra, but if it is as fragile as a white sheep's horn or a tortoise shell, it will be shattered. This delusion is also like that; other wisdoms can do nothing about it, only Vajra wisdom can break it. Furthermore, the fire wheel is not explicitly mentioned among the five wheels because the fire wheel was already explained when the world was established, and it is not repeated here because water and fire are contradictory. Furthermore, since the three cessations (cessation of true nature, cessation of expedient conditions, and cessation of discrimination between the two extremes) can trigger both internal and external virtues, they can also trigger habitual retribution (the karmic consequences of past habits). Why is this so? For example, if a poisonous beast or evil thief is lurking in a person's house, if you search it, you will know it is an evil thing. The mind is also like this; if you verify it with cessation, evil thoughts will arise. Also, evil karma should be repaid. Now, by cultivating cessation, evil karma and afflictions quickly emerge, hindering good karma and preventing it from being accomplished. This is demanding its retribution. If it is not governed, it can destroy the practitioner. Do you want to know what its appearance is like? When the cause of retribution arises, there is no expedient way to stop it; there are two situations.

過。一無入福德無以資發智慧。二取之愛著心妨進禪定。此既報相。暫現即滅。魔知此念。續作相似報相而迷惑之。能令人失心誑惑。入于鬼道。乃至於死。若有方便不取不捨。能增人天大福德。又能助導禪不失正轍也。　習因發者善。無方便卻之。亦二過。一卻之不能發宿習種種利益。二取之乃一往是善心染著。則從事物[虎*殳]起永妨禪定。若有方便不取不捨。但隨喜一切善事及諸習法即足。何必經身造作。以隨喜故宿習自開。了了分明。以不須經身故。不妨禪定。則能有所進。分別善不善者。數人通稱煩惱為不善根。亦名業。三不善根即是三毒。若通說互得。若別論客客者。是煩惱動身口意成行名業。令習報兩因。因禪而起。云何相㒵。若惡境界起苦惱逼身心者。名習報。若起成噁心欲造五逆四重者。是習因起也。能治此兩種惡因成方便。即是智德。若翻惡習因為善習因。即成智德大菩提果。若翻惡報因大涅槃果。名為斷德。以是義故。名內方便也。

次明數息方法。用二十五方便研魔。三事若調。得入粗住細住。若不入者。必於二十五法有不調處。細心研撿。若不調而調之。調竟而數。勿數風喘但數息。從一至十。十過名增。十少名減。若妄數及疑。此是散亂。若能不增不減。十數成就。名一念即。

數成名十。十唸唸成。必得入也。但判根有上中下奢促耳。十念名上中下可知。數但數入。得多失少。入是生息。補養身命。如人服藥。出是滅息。如人吐逆。又入息吹火。火溫水。水持地。是故身輕利。出息乖上。令身沉重無氣力。又入息扶心。心細易得定。出息散亂。乖心不得定。入息能見內事三十六物發特勝。知五陰空。破倒見凈理。出息扶外事。見華光象㒵多是魔事。壞入定。入息轉細實。欲界且成色界法。為八緣入初禪。出息不成。緣乖禪也。是為數入息門相。如是失相者。數息不得浪數風喘。遂致成腹脹煩滿。應舍入數出。此是暫治。非修禪也。是為數出家。得其失如上(云云)。數息得定凡有五分。所謂退分．護分．住分．進分．達分。退分者。或外緣退。或內緣退。外退者。二十五方便中有失。無巧慧防持。自是失定。當歷二十五緣以辨相違之相。明其退失也。　內緣退者。于靜心內有三障四魔。能壞其定。若靜內起好惡相。以不知故而生憂喜。致起動念。即失於禪。是名退分。護分者。善識善惡等相。所謂三障四魔。若業鄣有二。一現起業。業名為作。于定內即有諸有為功德。善業起業惑起塔起寺緣像齊講無集。種種馳求。如此業起。靜散相乖。能壞定也。二者幽冥業相起。所謂過去造業。未得受

【現代漢語翻譯】現代漢語譯本：數息成就十種功德。十次專注的唸誦就能成就。必定能夠進入禪定。只是根據根器的上、中、下以及時間的長短而有所區別。十唸的功德分為上、中、下三種。數息只專注于入息，這樣可以多得少失。入息是生養氣息，補養身命，就像人服用藥物一樣。出息是滅損氣息，就像人嘔吐一樣。而且入息可以幫助吹火，火可以溫暖水，水可以承載地，所以身體輕盈敏捷。出息違背上述原理，使身體沉重無力。而且入息可以扶助心，心變得細微容易入定。出息使心散亂，違背心性而不能入定。入息能夠觀察內在的三十六種不凈之物，特別殊勝，了知五陰皆空，破除顛倒見，顯現清凈的真理。出息扶助外在的事物，見到華麗的光彩和景象，大多是魔事，會破壞入定。入息逐漸變得細微真實，在欲界就能成就**法，通過八種因緣進入初禪。出息不能成就，因為因緣違背禪定。這就是數入息的門徑和現象。如果出現失誤的現象，數息時不能隨意地數，或者只是數風聲和喘息，這樣會導致腹脹煩悶。應該捨棄入息而數出息，這只是暫時的治療方法，不是真正的修禪。這就是數出息的得失，如上所述。數息得定一般分為五個階段，分別是退分、護分、住分、進分、達分。退分是指，或者因為外緣而退步，或者因為內緣而退步。外緣退步是指，在二十五方便中有所缺失，沒有巧妙的智慧來防護和保持，自然會失去禪定。應當歷經二十五種因緣來辨別相互違背的現象，明白退失的原因。內緣退步是指，在清凈的心中出現三種障礙和四種魔，能夠破壞禪定。如果在靜心中生起好惡的念頭，因為不明白事理而產生憂愁和喜悅，導致生起妄念，就會失去禪定。這叫做退分。護分是指，能夠善於識別善惡等現象，也就是三種障礙和四種魔。如果業障有兩種，一是現起業，業的意思是造作，在禪定中就會出現各種有為的功德，善業會引發建造佛塔、寺廟，塑造佛像，舉辦講座等各種活動，如此業力生起，清凈和散亂相互違背，能夠破壞禪定。二是幽冥業相生起，也就是過去所造的業，還沒有得到報應。

【English Translation】 English version: Counting breaths accomplishes ten merits. Ten focused recitations can achieve it. One will surely enter samadhi. It's just that there are differences based on the superior, middle, and inferior qualities of one's faculties, as well as the length of time. The merits of ten recitations are divided into superior, middle, and inferior. Counting breaths should focus only on the incoming breath, so that one gains more and loses less. Incoming breath nourishes the breath and replenishes life, like a person taking medicine. Outgoing breath diminishes the breath, like a person vomiting. Moreover, incoming breath can help to blow on a fire, the fire can warm water, and the water can support the earth, so the body is light and agile. Outgoing breath goes against the above principle, making the body heavy and weak. Moreover, incoming breath can support the mind, making the mind subtle and easy to enter samadhi. Outgoing breath scatters the mind, going against the mind's nature and preventing entry into samadhi. Incoming breath can observe the thirty-six impure things within, which is particularly excellent, understanding that the five skandhas are empty, destroying inverted views, and revealing pure truth. Outgoing breath supports external things, seeing splendid lights and appearances, which are mostly demonic affairs that will destroy samadhi. Incoming breath gradually becomes subtle and real, and in the desire realm, one can achieve **dharma, entering the first dhyana through eight conditions. Outgoing breath cannot achieve it because the conditions go against dhyana. This is the path and phenomenon of counting incoming breaths. If mistakes occur, one should not count breaths casually, or just count the sound of the wind and panting, which can lead to abdominal distension and vexation. One should abandon counting incoming breaths and count outgoing breaths instead, which is only a temporary treatment, not true meditation. This is the gain and loss of counting outgoing breaths, as mentioned above. Generally, attaining samadhi through counting breaths is divided into five stages: regression, protection, dwelling, progress, and attainment. Regression refers to either regressing due to external conditions or regressing due to internal conditions. External regression refers to lacking something in the twenty-five expedients, without skillful wisdom to protect and maintain, naturally losing samadhi. One should experience the twenty-five conditions to distinguish the mutually conflicting phenomena and understand the reasons for regression. Internal regression refers to the emergence of three obstacles and four demons within the pure mind, which can destroy samadhi. If good or bad thoughts arise in the quiet mind, and one becomes worried or joyful because one does not understand the principles, leading to the arising of deluded thoughts, one will lose samadhi. This is called regression. Protection refers to being able to skillfully recognize phenomena such as good and evil, which are the three obstacles and four demons. If there are two types of karmic obstacles, one is present karma, where karma means action. In samadhi, various conditioned merits will arise. Good karma will lead to various activities such as building pagodas, temples, sculpting Buddha images, and holding lectures. When such karma arises, purity and scattering contradict each other, which can destroy samadhi. The second is the arising of obscure karmic appearances, which is the karma created in the past that has not yet received retribution.

報。而今修禪受生色界。是故諸業來責其報。令其定壞。不得生色界。故名業鄣。若有此相起。應當思惟。良由過去觸犯致此罪失。若不修禪。應次第受禪力能出欲界。業無之何。況有此身。應一心修在定。勿生憂喜。憂喜若生。即壞禪。一期若謝。強者先牽。若不如此。名為內緣故退。屬退分。若能如此了別。不失定心。名護分。煩惱鄣亦二種。一現起煩惱相。相起之後乃生煩惱。此名煩惱相起。若現起者即是三毒。毒起當用對治治之。相起者。若見端正女人順情色來。即是貪慾相現。應修空觀不凈。其心不動。定法令得。若見無頭手足。殘缺破塔壞寺佛像狼籍。即是嗔恚相現。爾時當修慈定心。愍哀一切。復當念捨身命報償罪業。若昏迷闇失境界相來者。即癡相。當用觀智照了我身自空。罪福無主。一心入于實際之中。報鄣起亦有二。一現事報。二報鄣相。現事即是疾病懸官憂厄等事。爾時安心耐忍。知不可避。非山非海。心無動亂。定法不立相現者。于未受報前。或虎狼師子縣官枷理等相起。即當忍受。作捨身命心。心若成。鄣得轉。后不受。譬如巫師度厄尚能禳災。何況定心受報而不消滅。亦如國法不重害人。若禪中作受報意。業福亦不再至。故八念中有念死。其意在此(云云)。欲分業報三相異者。若見相

后。有報事起。屬報鄣相。若業相者。但壞禪心。未有報事。恒作心察。心轉明利。相起即知。不俟複驗。魔鄣者。三魔如三鄣。天子魔當分別。或作種種相㒵。總亂行者。應須覺識。若覺知有賊。賊無能為。入實際中一心不動。則不為害。內有十軍等名內魔。種種相名外魔。譬如有瘡毒即得入。外由內進。若三鄣尤重。當爲魔入鄣中也。外魔有違順。射破五根。順名華箭。違直名箭。隨五根入。能為惱亂(云云)。由不識內外妨鄣。是名退分。能善識別內外過患。防守定心安隱者。即名護分。因護分故。即得住分。若不護不住者。良由往世不習護故。今若不護。未來無住。為令住故。雖退艱護。后得成任運住分也。進分有三。一橫進。二豎進。三橫豎頓進。若進發初禪已。進入二禪乃至十二門等者。是豎進。若因數息遂發特勝．不凈．背舍等。是橫進。或頓橫豎一時俱進。或直頓進。或直橫頓進。今且約豎進之相。行者從調適得所。從粗住至細住。歷欲界至未到定。此定閑靜。明穴如月之夜。

次覺八觸身者。此是髮根本禪也。八觸者。所謂輕．重．冷．暖．澀．滑．動．庠。輕．動是風大。庠．暖是火大。冷．滑是水大。重．澀是地大。此之八觸還是四大也。欲界色界身別攬凈妙之色為五根。則有見聞覺知

【現代漢語翻譯】現代漢語譯本：之後，如果出現報事（預兆之事），屬於報鄣相（預示障礙的現象）。如果是業相（業力顯現的現象），只會擾亂禪心，還未構成實際的報事。要經常進行內心觀察，內心越發清明敏銳，一旦出現現象就能立即察覺，無需再次驗證。魔鄣（魔的障礙）中的三魔（三種魔）如同三種障礙。天子魔（欲界第六天之魔王）應當加以區分，他們或者製造各種各樣的形象，總的目的是擾亂修行者。應當覺察並識別這些魔障。如果覺知有賊，賊就無能為力。進入實際（真如實相）中，一心不動，就不會受到損害。內有十軍等，名為內魔（內在的魔），種種形象名為外魔（外在的魔）。譬如身體有瘡，毒就能侵入，外魔通過內因而侵入。如果三種障礙尤其嚴重，就會被魔侵入障礙之中。外魔有順逆之分，射破五根（眼耳鼻舌身），順者名為華箭（用美好的事物引誘），逆者直接名為箭（直接攻擊）。隨著五根侵入，能夠造成惱亂（此處省略）。由於不認識內外妨鄣（妨礙和障礙），這叫做退分（退步的因素）。能夠善於識別內外過患，防護守護定心安穩的人，就叫做護分（守護的因素）。因為守護的緣故，就能得到住分（安住的因素）。如果不守護而不能安住，是因為往世不習慣守護的緣故。現在如果不守護，未來就無法安住。爲了使能夠安住，即使退步也要艱難地守護，之後就能成就任運住分（自然安住的因素）。進分（進步的因素）有三種：一橫進（橫向進步），二豎進（縱向進步），三橫豎頓進（橫向縱向同時進步）。如果進步到初禪之後，進入二禪乃至十二門等，這是豎進。如果因為數息（數呼吸）而引發特勝（特殊的殊勝之法）、不凈（觀想身體不凈）、背舍（背棄對色界的貪戀）等，這是橫進。或者頓橫豎一時俱進，或者直接頓進，或者直接橫頓進。現在且說縱向進步的現象。修行者從調適得當，從粗住（粗略地安住）到細住（細微地安住），經歷欲界到未到定（還未到達色界的禪定）。這種禪定閑靜，明亮如同月夜。

其次是覺知八觸身（八種觸覺在身上顯現）的人，這是發起根本禪（最基礎的禪定）的徵兆。八觸是：輕、重、冷、暖、澀、滑、動、癢。輕、動是風大（風的屬性），癢、暖是火大（火的屬性），冷、滑是水大（水的屬性），重、澀是地大（地的屬性）。這八觸還是四大（地水火風）的體現。欲界的**身（此處應為『凡夫身』），分別攝取清凈微妙的色塵作為五根（眼耳鼻舌身），因此有見聞覺知。

【English Translation】 English version: Afterwards, if a 'report event' (a sign of things to come) arises, it belongs to the 'report obstacle sign' (a phenomenon that foreshadows obstacles). If it is a 'karma sign' (a phenomenon manifested by karmic force), it will only disturb the mind of meditation and has not yet constituted an actual 'report event'. One should constantly engage in inner observation. The more clear and sharp the mind becomes, the sooner one can perceive the phenomenon as soon as it arises, without having to verify it again. The 'demon obstacle' (obstacle from demons), the three demons are like three obstacles. The 'Son of Heaven Demon' (the demon king of the sixth heaven of the desire realm) should be distinguished. They either create various kinds of images, with the overall purpose of disturbing practitioners. One should be aware of and recognize these demonic obstacles. If one is aware that there is a thief, the thief will not be able to do anything. Entering into 'actuality' (tathata, the true suchness), with one mind unmoving, one will not be harmed. There are ten armies, etc., within, called 'inner demons' (internal demons), and various images are called 'outer demons' (external demons). For example, if there is a sore on the body, poison can enter, and external demons enter through internal causes. If the three obstacles are particularly serious, one will be invaded by demons into the obstacles. External demons have favorable and unfavorable aspects, shooting and breaking the five roots (eyes, ears, nose, tongue, body). The favorable ones are called 'flower arrows' (enticing with beautiful things), and the unfavorable ones are directly called 'arrows' (direct attacks). Entering along with the five roots, they can cause annoyance (omitted here). Because one does not recognize internal and external hindrances and obstacles, this is called 'retreating factors' (factors that lead to regression). Those who can skillfully recognize internal and external faults, and protect and guard the mind of meditation in peace, are called 'guarding factors' (factors that lead to protection). Because of guarding, one can obtain 'abiding factors' (factors that lead to abiding). If one does not guard and cannot abide, it is because one was not accustomed to guarding in past lives. If one does not guard now, there will be no abiding in the future. In order to enable abiding, even if one retreats, one must guard with difficulty, and afterwards one can achieve 'effortless abiding factors' (factors that lead to natural abiding). There are three types of 'advancing factors' (factors that lead to progress): horizontal advancement, vertical advancement, and simultaneous horizontal and vertical advancement. If one progresses to the first dhyana and then enters the second dhyana and even the twelve gates, etc., this is vertical advancement. If one develops special insights, impurity contemplation, aversion to the world, etc., because of counting breaths, this is horizontal advancement. Or one may advance horizontally and vertically simultaneously, or directly and suddenly, or directly, horizontally, and suddenly. Now, let's talk about the phenomenon of vertical advancement. Practitioners, from proper adjustment, from coarse abiding to subtle abiding, experience the desire realm to the access concentration (the concentration before reaching the form realm). This concentration is quiet and peaceful, as bright as a moonlit night.

Next are those who perceive the eight touches on the body, which is a sign of initiating fundamental dhyana (the most basic meditation). The eight touches are: lightness, heaviness, coldness, warmth, roughness, smoothness, movement, and itching. Lightness and movement are the wind element, itching and warmth are the fire element, coldness and smoothness are the water element, and heaviness and roughness are the earth element. These eight touches are still manifestations of the four elements (earth, water, fire, and wind). The ordinary body of the desire realm separately takes pure and subtle form as the five roots (eyes, ears, nose, tongue, body), therefore there is seeing, hearing, awareness, and knowing.

之用。今修禪靜細。即發初禪色界凈妙之色來觸欲界之身。是則八觸外來也。又云還是欲界妙色轉妙起觸。數息轉心。心能轉火。火能轉風。風能轉水。水轉地故起八觸。譬如變麥為面。變面為酒。酒帶糠糟。但欲界色無異於色界色。是名觸從內出也。如此八觸各有體用。暖是火體。庠即是用。輕體動用。冷體滑用。重體澀用。是故為八也。若不斷欲界性鄣。八觸不起。斷故即起。起亦無的次第。隨人四大強弱。若風大強。輕動前起。火大強。暖庠初發。余例爾。今且明動觸發行相。行者于未到定中。其心澄細。郁然覺其身運運如風發。外人不覺。自知有此。若頭髮成退分。腰發成住分。足發成進分。發此觸時。與支林俱生。今且復十種功德以明其相。所謂空．明．濡心自在．定．喜．樂．解脫．善心．智慧．境界相應。空者。覺身如雲影。豁然空寂。勝於未到定時。明者。心地明瞭。離諸昏闇。𣽈心者。離欲界粗穬𢤱悷剛強。如腦牛皮。隨意所用也。定者。其心湛湛無有散亂。喜者。知欲界已來未曾得此喜。猗喜生樂。同欲界受。又因此喜來誤心。是故而樂。不同覺觀。覺觀非受。故不相猗。解脫者。離欲界五蓋故。善心者。既離五蓋即三善根生。恭敬三寶。乘此淺定尚然。況三寶理不可思議。是名信敬慚愧者。愧

【現代漢語翻譯】現代漢語譯本之用。現在修習禪定，仔細觀察，就能從初禪（Dhyana）的清凈微妙之色，感受到觸及欲界（Kamadhatu）之身的感受。這就是所謂的八觸從外而來。也有人說，還是欲界的妙色轉化為更妙的觸感而生起。通過數息來轉移心念，心念能夠轉化火焰，火焰能夠轉化風，風能夠轉化水，水轉化成地，因此生起八觸。這就像把麥子變成麵粉，把麵粉變成酒一樣。酒帶有糠和糟，但欲界的色和色界（Rupadhatu）的色並沒有什麼不同。這叫做觸從內而出。如此，八觸各有其體和用。暖是火的本體，庠（xiáng，舒暢）是它的作用。輕是本體，動是作用。冷是本體，滑是作用。重是本體，澀是作用。因此稱為八觸。如果不斷除欲界的性障，八觸就不會生起。斷除之後，八觸就會生起。生起也沒有一定的次第，隨著個人四大（地、水、火、風）的強弱而不同。如果風大強，輕和動就會先出現。火大強，暖和庠就會首先發生。其餘的以此類推。現在先說明動觸發生時的狀態。修行者在未到地定（Upacara Samadhi）中，心變得澄澈細膩，忽然感覺到身體像風一樣在運動。外人不會察覺，只有自己知道。如果頭髮感覺向上，是退分；腰部感覺是住分；足部感覺是進分。當生起這種觸感時，支林（肢體的叢林）也會一起產生。現在再用十種功德來闡明它的狀態，即所謂空、明、濡心自在、定、喜、樂、解脫、善心、智慧、境界相應。空，是感覺到身體像雲影一樣，豁然空寂，勝過未到地定時。明，是心地明瞭，遠離各種昏暗。濡心自在，是遠離欲界粗糙、強硬、剛強的狀態，像腦牛皮一樣，可以隨意使用。定，是心湛然不動，沒有散亂。喜，是知道從欲界以來從未得到過的喜悅。因為喜而生樂，和欲界的感受相同。又因為這種喜悅而迷惑心，所以是樂，不同於覺和觀。覺和觀不是感受，所以不會互相依賴。解脫，是遠離欲界的五蓋（貪慾、嗔恚、睡眠、掉悔、疑）。善心，是既然遠離了五蓋，三善根（無貪、無嗔、無癡）就生起。恭敬三寶，憑藉這種淺定的力量尚且如此，何況三寶的道理不可思議。這叫做信敬慚愧。

【English Translation】 English version for use. Now, by practicing Dhyana (禪定, meditation) and observing carefully, one can experience the sensation of touching the body in the Kamadhatu (欲界, desire realm) from the pure and subtle color of the first Dhyana (初禪). This is what is called the eight touches coming from the outside. Some say that it is still the wonderful color of the desire realm that transforms into a more wonderful touch and arises. By counting breaths to shift the mind, the mind can transform fire, fire can transform wind, wind can transform water, and water can transform earth, thus the eight touches arise. It's like turning wheat into flour, and flour into wine. The wine carries chaff and dregs, but the color of the desire realm is no different from the color of the Rupadhatu (色界, form realm). This is called touch coming from within. Thus, each of the eight touches has its own substance and function. Warmth is the substance of fire, and xiang (庠, pleasantness) is its function. Lightness is the substance, and movement is the function. Coldness is the substance, and smoothness is the function. Heaviness is the substance, and roughness is the function. Therefore, it is called the eight touches. If the sexual obstacles of the desire realm are not cut off, the eight touches will not arise. Once cut off, the eight touches will arise. There is no fixed order in which they arise, as it depends on the strength of the four elements (earth, water, fire, wind) in each individual. If the wind element is strong, lightness and movement will appear first. If the fire element is strong, warmth and xiang will occur first. The rest can be inferred accordingly. Now, let's first explain the state when the touch of movement arises. When a practitioner is in Upacara Samadhi (未到地定, access concentration), the mind becomes clear and delicate, and suddenly feels the body moving like the wind. Outsiders will not notice it, only the practitioner knows. If the hair feels like it's going up, it's a receding part; if the waist feels like it's staying, it's a staying part; if the feet feel like they're going forward, it's an advancing part. When this touch arises, the limbs also arise together. Now, let's use ten merits to clarify its state, namely emptiness, clarity, supple mind, concentration, joy, happiness, liberation, wholesome mind, wisdom, and correspondence with the realm. Emptiness is feeling the body like a cloud shadow, suddenly empty and silent, surpassing the state of Upacara Samadhi. Clarity is the mind being clear and free from all darkness. Supple mind is being free from the rough, hard, and rigid state of the desire realm, like brain cowhide, which can be used at will. Concentration is the mind being still and without distraction. Joy is knowing the joy that has never been obtained since the desire realm. Because of joy, happiness arises, which is the same as the feeling of the desire realm. And because of this joy, the mind is confused, so it is happiness, which is different from perception and observation. Perception and observation are not feelings, so they do not depend on each other. Liberation is being free from the five hindrances (greed, hatred, sleepiness, restlessness, doubt) of the desire realm. Wholesome mind is that since the five hindrances have been removed, the three wholesome roots (non-greed, non-hatred, non-delusion) arise. Respecting the Three Jewels, even with the power of this shallow concentration, it is still like this, let alone the inconceivable truth of the Three Jewels. This is called faith, respect, and shame.

于欲界應散。慚于聖賢是名慚愧。既得此功德精進不休。二善根生。故名善心。智慧者。以定靜故世智明瞭。相應者。心與觸及諸功德境界相應。分別不謬。無所妄失。略言十。廣則無量。唯自明瞭。是為十功德相也。又約動觸論五支者。覺此觸故名覺支。分別觸中諸功德故名觀支。亦是分別此觸與欲界觸為千萬倍異故名為覺觀。只在一心而初粗為覺。后細尋為觀。譬如推鐘一聲。初粗末細類此可知。五支皆在一心而判為五支者。例如十心數同時共起而有心王心數之異。今支雖同在一心。何妨有五支。又橫論一心具五。豎論取五相成就。故言五支。譬如貧人初開寶藏。寶藏豁然即覺藏開。當此藏開覺之時。具魔樂等令開覺造。初最強故受覺名。次分別七寶是金是銀等而受觀名。此觀亦有覺而觀義顯后。受覺名分別知已即論于喜。喜有昔所不得而今得之歡。喜少歇而受快樂。喜樂乃但喜強未顯后。樂強而喜不動涌。受於樂名。喜樂既足即入一心定體。如人食飽不須更食。又如疲極欲眠不緣五欲。即是一心支。但動觸中有十功德五支成就。其相如此。餘七觸亦具十功五支之相也。但數陌乃同而相㒵各異。譬如人熱中過冷水。初頭極快。后更得一甘泉復異於前。復更以沙糖石密冷和水。其味復異。又得冷征魚味復異。冷食雖

同味味殊別。又如寒時遇火甚以為快。復得熱時食復以為快。熱羹熱曤熱酒等種種熱食。熱食乃同味味各異。今八觸十功五支亦復如是。各各相㒵唯應證者曉了分明。舉譬如上。得和大較。但進分八觸有橫發豎發。豎發者。若發一動觸究竟成滿。五支具足。后時若坐斂念即入。或有難入。若還發動觸五支成就。雖同是動觸。動觸轉深。十功德亦倍上法。禪有多品。品品有異。橫進者。若發動觸十功五支已。若謝若未謝即發冷觸十功五支。若謝未謝復發余觸者。是名橫發。或頓橫豎發可知。若一觸不定如此。余例爾。問。未到亦有空。與八觸空同耶。答。大概為九品。其實無量。如凡夫諸比丘。目連．身子．佛皆得九品定。而不知上驗。欲界定淺。初禪為深。問。初禪八觸五支。二禪何意一識。答。初禪色粗是言語法。故有八觸分張隔別之異。若入二禪時。呵覺觀。受內凈喜樂轉妙。故品在一識不得分張。他解五支在欲界定第九品中而明覺觀。或言在欲界定前。今言若前若后皆不然。何以故。初禪名覺觀俱。禪那得在欲界耶。問。何意坐禪人有見相不見相。答。譬如人好夢不好夢。攀為多好夢相。像鈍則昏熟不夢。坐禪人想心多取假名。則喜于靜心與相相應。若想心不利。雖坐不見相(云云)。問。若五支同在一心中者

【現代漢語翻譯】現代漢語譯本味道相同，但滋味各異。又如寒冷時遇到火，會覺得非常舒服。如果發熱時再吃熱食，也會覺得很舒服。比如熱羹、熱粥、熱酒等各種熱食，都是熱食，但味道各不相同。現在所說的八觸（冷、暖、澀、滑、輕、重、緩、急），十功德（色、聲、香、味、觸、生、老、病、死、苦），五支（覺、觀、喜、樂、一心）也是如此。各自不同，只有親身驗證的人才能清楚明白。以上只是舉例說明，大概就是這個意思。但進一步說，八觸有橫向引發和縱向引發的區別。縱向引發是指，如果引發一個動觸，就能究竟圓滿，五支全部具足。之後如果坐禪收攝心念，就能立即入定，或者有時難以入定。如果再次發動動觸，五支也能成就。雖然都是動觸，但動觸會越來越深，十功德也會比之前的狀態更好。禪定有很多品級，品級之間各有不同。橫向引發是指，如果發動動觸，十功德和五支已經生起，無論是否消失，接著又引發冷觸，十功德和五支也隨之生起。無論是否消失，又引發其他的觸，這叫做橫向引發。或者可以頓悟橫向和縱向引發。如果一個觸不定，其他的觸也可以以此類推。問：未到地定也有空，和八觸的空相同嗎？答：大概分為九品，實際上有無量品。比如凡夫、諸比丘、目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）、舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、佛陀都能得到九品定，但不知道更高的境界。欲界的定淺，初禪的定深。問：初禪有八觸五支，二禪為什麼只有一個識？答：初禪的色法粗糙，是言語表達的法，所以有八觸，並且有分別隔絕的差異。如果進入二禪時，捨棄覺和觀，感受內在的清凈喜樂，變得更加微妙，所以品級統一在一個識中，不能再進行分別。其他的解釋認為五支在欲界定的第九品中，並且說明覺和觀。或者說在欲界定之前。現在說無論在前在後都不對。為什麼呢？初禪的名稱是覺觀俱，禪那怎麼能在欲界呢？問：為什麼坐禪的人有的能見到景象，有的見不到景象？答：比如人做好夢和不好夢。攀緣心多的人容易做好夢。愚鈍的人則昏沉入睡，不做夢。坐禪的人如果妄想心多，執取假名，就會喜歡安靜的心，並且和景象相應。如果妄想心不強，即使坐禪也見不到景象。（以下省略）問：如果五支同時在一個心中，那麼……

【English Translation】 English version The tastes are the same, but the flavors are different. It is very pleasant to encounter fire when it is cold. It is also pleasant to eat hot food when it is hot. For example, hot soups, hot congees, hot wines, and all kinds of hot foods are all hot, but the tastes are different. Now, the eight touches (cold, warm, rough, smooth, light, heavy, slow, fast), the ten merits (form, sound, smell, taste, touch, birth, aging, sickness, death, suffering), and the five factors (initial application of thought, sustained application of thought, joy, happiness, one-pointedness of mind) are also like this. They are all different, and only those who have personally verified them can understand them clearly. The above is just an example, and that's roughly the meaning. But further, the eight touches have horizontal and vertical arising. Vertical arising means that if one initiates a moving touch, it can be completely fulfilled, and all five factors are fully present. Afterwards, if one sits in meditation and collects one's thoughts, one can immediately enter samadhi, or sometimes it is difficult to enter samadhi. If one initiates a moving touch again, the five factors can also be achieved. Although they are both moving touches, the moving touch will become deeper and deeper, and the ten merits will be better than before. There are many levels of dhyana (meditation), and each level is different. Horizontal arising means that if one initiates a moving touch, and the ten merits and five factors have already arisen, whether they have disappeared or not, then one initiates a cold touch, and the ten merits and five factors also arise with it. Whether it has disappeared or not, one initiates other touches, which is called horizontal arising. Or one can suddenly realize horizontal and vertical arising. If one touch is uncertain, the other touches can be inferred by analogy. Question: The samadhi of the Unborn also has emptiness, is it the same as the emptiness of the eight touches? Answer: It is roughly divided into nine levels, but in reality, there are countless levels. For example, ordinary people, all bhikshus (monks), Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Sariputra (one of the Buddha's ten great disciples, known for his wisdom), and the Buddha can all attain the nine levels of samadhi, but they do not know the higher realms. The samadhi of the desire realm is shallow, and the first dhyana is deep. Question: The first dhyana has eight touches and five factors, why does the second dhyana only have one consciousness? Answer: The form of the first dhyana is coarse, and it is the dharma (teaching) of verbal expression, so there are eight touches, and there are differences of separation and isolation. If one enters the second dhyana, one abandons initial and sustained application of thought, and experiences inner pure joy and happiness, which becomes more subtle, so the level is unified in one consciousness, and one can no longer make distinctions. Other explanations believe that the five factors are in the ninth level of the samadhi of the desire realm, and they explain initial and sustained application of thought. Or they say it is before the samadhi of the desire realm. Now I say that whether it is before or after is not correct. Why? The name of the first dhyana is both initial and sustained application of thought, how can dhyana be in the desire realm? Question: Why do some people who meditate see visions, and some do not see visions? Answer: It is like people having good dreams and bad dreams. People with a lot of clinging thoughts easily have good dreams. Dull people fall into a drowsy sleep and do not dream. If people who meditate have a lot of delusive thoughts and cling to false names, they will like a quiet mind and be in accordance with visions. If delusive thoughts are not strong, even if one meditates, one will not see visions. (The following is omitted) Question: If the five factors are simultaneously in one mind, then...

。八觸止在一心不。答。八觸是四大法。水火相違。故不得一時。

次明八觸邪正者。正如前說。邪今當辨。何故。根本即須簡邪。根本禪亦名外論禪。如水普潤一切種子。如前現者是善種子。定潤則發。若過若不及等邪種子。于禪亦發。觸中有定。此是定種。空是慧種。明是通種。喜是悅樂種。如是等善法種悉在禪中。故言根本。論云。如囊中有寶。不探現。人人無見者。即此義也。又亦是惡種者。如空太過是惡取空種。明太過即是一切邪通之種。如是等九十六種道並以此為種為本。細搜道理皆約過不及以判其種。為是義故。須約八觸以明邪正。又觸亦在欲界定中。何以故。譬如服昌蒲將欲得力而瞋大盛。服黃精將得力而欲更與非藥。如此粗法被推將盡故莊。今發觸亦爾。色界凈色將起。故界色身自起動觸。觸亦冷暖等而無空明五支。此則易判是非。今但通就諸觸簡邪正。即為三。一約報鄣。二約煩惱鄣。三約魔事。云何報鄣。若有觸起。能治身中病。病除身安。身安則道隆。于禪有益。此是報觸起。若觸起為病。病則妨禪。不得修定。此惡報起。為壞禪觸也。故成論云。有風能成雨。有風能壞雨。有覺能成禪。壞禪即此義也。論人云。善巧覺觀成禪。不善覺觀壞禪。此乃以四支為方便作如此說耳。數人正取

此為支。故覺觀不壞禪。釋論亦然。今明報鄣觸。不同二論所諍方便與正成禪壞禪之意。但是欲界報身有觸致身損益。故於禪有成壞耳。未是初禪中事(云云)。第二約煩惱明邪相者。若此觸起已。五蓋等強盛。此是增煩惱觸。若此觸起已。五蓋除者。此是除蓋觸。若除事鄣五蓋。此是欲界定觸。若除欲界五蓋性。欲界系得繩除。此是初禪觸。問。事鄣除是伏。性鄣除是斷者。有頂禪那得還生欲耶。答。譬如瘧病。雖間日不發。後日即發。間日譬伏事善。得善譬斷性。雖復得差。非是永斷。明平復瘧。世智斷性鄣。非無漏斷。雖生有頂。還墮三途。如平明覆瘧也。故大經云。世醫所療治。雖差已復生。即此義也。

第三魔邪者。此約初禪十功五支明。若過若不及。隨二邊有增減之失。名之為邪。若明過則見日月晃朗。或復生于空解。若闇證之禪。明慧空解生時。但明此空法而不能廣明法相。若帶觀發觸。明過生觸解。則世智辨聰。此師利使之相也。當一一歷若過若不及。廣明邪相如文。問。初禪那得有邪惡。答。惡入禪中。禪體非惡。惡入禪中能發成一切惡種子。為諸惡之本。又是邊境故身在欲界故。故令邪惡得入。又帶欲界心入禪。故惡得入。如人開門戶。賊隨而進。以欲界心中先有此邪氣分。是故來入。若

【現代漢語翻譯】現代漢語譯本這是觸（Sparsha）的緣故。所以覺觀（Vitarka-Vicara）不會破壞禪定。釋論（釋經論）也是這樣說的。現在說明報障觸，不同於二論所爭論的方便與正成禪、壞禪的意義。這只是說欲界報身有觸，導致身體的損益，因此對於禪定有成壞的影響。這還不是初禪中的事情（等等）。第二，從煩惱的角度說明邪相：如果這種觸生起后，五蓋（五種障礙）等變得強盛，這就是增長煩惱的觸。如果這種觸生起后，五蓋消除，這就是消除蓋障的觸。如果消除事障（實際的障礙）五蓋，這就是欲界定觸。如果消除欲界五蓋，界系（三界之繫縛）的繩索被解除，這就是初禪觸。問：事障的消除是伏藏，性障的消除是斷除，那麼有頂禪那（非想非非想處定）還會再生到欲界嗎？答：譬如瘧疾，雖然隔一天不發作，后一天就會發作。隔一天譬如伏藏事善，得善譬如斷除性障。雖然恢復了，但不是永遠斷除。說明平復瘧疾，世間智慧斷除性障，不是無漏智慧斷除。雖然生到有頂天，還會墮落到三途（地獄、餓鬼、畜生）。如同平復后又發作瘧疾一樣。所以《大般涅槃經》說：『世間醫生所治療的，雖然痊癒了還會復發。』就是這個意思。第三，關於魔邪：這是從初禪的十功德和五支（五種禪定要素）來說明的。如果太過或不及，隨著兩邊有增加或減少的缺失，就稱之為邪。如果過於執著，就會見到日月晃朗，或者產生空解（對空性的錯誤理解）。如果暗中證得禪定，明慧空解生起時，只明白這種空法，而不能廣泛地明白法相。如果帶著觀想而引發觸，過於執著而產生觸解，就會變得世智辯聰（世俗的智慧和辯才），這是師利（邪師）的使者之相。應當一一經歷，如果太過或不及，廣泛地說明邪相，如同經文所說。問：初禪怎麼會有邪惡呢？答：惡進入禪定中，禪定的本體不是惡。惡進入禪定中，能引發和成就一切惡的種子，成為諸惡的根本。又是邊境的緣故，身體還在欲界，所以讓邪惡得以進入。又帶著欲界的心進入禪定，所以惡得以進入。如同人打開門戶，賊就跟隨而進入。因為欲界心中先有這種邪氣分，所以就進入了。如果...

【English Translation】 English version This is because of Sparsha (contact). Therefore, Vitarka-Vicara (initial and sustained application of mind) does not destroy Dhyana (meditation). The Shastra (treatise) also says the same. Now, explaining the retribution-obstacle contact, it is different from the meaning of skillful means and the correct accomplishment of Dhyana, and the destruction of Dhyana, as argued in the two treatises. It simply means that the retribution body in the desire realm has contact, leading to the body's gain or loss, thus affecting the accomplishment or destruction of Dhyana. This is not yet a matter within the first Dhyana (and so on). Secondly, explaining the evil aspects from the perspective of afflictions: If, after this contact arises, the five hindrances (Nivarana) and others become strong, this is the contact that increases afflictions. If, after this contact arises, the five hindrances are eliminated, this is the contact that eliminates hindrances. If the five hindrances of factual obstacles are eliminated, this is the desire realm Samadhi (concentration) contact. If the five hindrances of the desire realm are eliminated, the ropes of the realm-bondage are untied, this is the first Dhyana contact. Question: The elimination of factual obstacles is suppression, and the elimination of inherent obstacles is severance, then will one who has attained the peak of Samadhi (Neither Perception nor Non-Perception) still be reborn in the desire realm? Answer: It is like malaria, although it does not occur every other day, it will occur the day after. Every other day is like suppressing factual goodness, and attaining goodness is like severing inherent obstacles. Although recovered, it is not permanently severed. Explaining the recovery from malaria, worldly wisdom severs inherent obstacles, but it is not severed by non-outflow wisdom. Although born in the peak of existence, one will still fall into the three evil paths (hell, hungry ghosts, animals), just like malaria recurring after recovery. Therefore, the Mahaparinirvana Sutra says: 'What is treated by worldly doctors, although cured, will recur.' This is the meaning. Thirdly, regarding demonic evil: This is explained from the perspective of the ten merits and five limbs (five factors of Dhyana) of the first Dhyana. If it is too much or not enough, with the increase or decrease on either side, it is called evil. If one is overly attached, one will see the sun and moon shining brightly, or generate an empty understanding (wrong understanding of emptiness). If one secretly attains Dhyana, when bright wisdom and empty understanding arise, one only understands this empty Dharma, but cannot widely understand the Dharma characteristics. If contact is triggered with contemplation, and one is overly attached to generating contact understanding, one will become worldly-wise and eloquent, this is the appearance of a Shili (evil teacher)'s messenger. One should experience each one, if it is too much or not enough, widely explaining the evil aspects as the text says. Question: How can there be evil in the first Dhyana? Answer: Evil enters Dhyana, the essence of Dhyana is not evil. Evil entering Dhyana can trigger and accomplish all evil seeds, becoming the root of all evils. Moreover, it is because it is a borderland, the body is still in the desire realm, so evil can enter. Also, entering Dhyana with the mind of the desire realm, so evil can enter. It is like a person opening the door, and the thief follows and enters. Because there is this evil element in the mind of the desire realm, it enters. If...

初禪不覺此二十種者。但有一種即能壞禪。如二十人伴。一人是賊。十九俱罪。若能于初禪覺識洮練。邪惡既滅。進二禪中無復邪惡之失也。複次十功五支終是二十三心數。略撮要者為五。更細分別為十功德。廣論是二十三心數。例如陰入界開合(云云)。今覺觀還欲覺觀。發喜是受數。樂是猗喜生。樂還是受數。一心是王。故知終是心數中法也。今十種功德中。空是相數。何故爾。欲界想粗相。見森森之存。初禪想妙。見有是空如雲如影故。明者只是作意于境。界界分明了。所緣處的的不亂不闇也。𣽈心自在只是念數。念數持憶不失。出入自在。定即定數。喜樂即受數。解脫即解脫數。善心即行。行即思數。慧即慧數。境界相應即是作意于境數。禪既是善。但取通十大地心數。取善心數。除煩惱心數。但約二十三心數以明廣略耳。若欣同者。為作心數名說。若欣異者。為作五支十功之名以赴。前人之慾豈可聞其名異而生諍競(云云)。若進入二禪者。呵初禪覺觀為患。惱亂禪心。初禪即謝。二禪即發。云何呵厭。如禪經云。如人大極時欲眠。若有喚呼聲。其心大惱亂。云何喚呼。初禪有八觸等法。若於一動觸發。即有十種功德五支之法。乃至九品進入。即是豎喚呼。若橫發諸禪。即是橫喚呼。一動觸如此。余觸亦如

【現代漢語翻譯】現代漢語譯本：如果修習初禪的人沒有覺察到這二十種過失，只要有一種就會破壞禪定。就像二十個人同行，其中一人是盜賊，其餘十九人都會被牽連受罪。如果能在初禪中覺察並加以去除，邪惡就會消滅，進入二禪時就不會再有邪惡的過失了。進一步說，十種功德和五支實際上是二十三種心所法。簡略概括地說，就是五支；更加細緻地分析，就是十種功德；廣泛論述，就是二十三種心所法。例如陰、入、界等，有開合之分。現在，覺觀仍然是覺觀，生起喜悅是受蘊的範疇，快樂是依喜而生，快樂仍然是受蘊的範疇，一心是主導。因此可知，最終都是心所法中的內容。現在，在十種功德中，空是相。為什麼這樣說呢？因為欲界的想是粗糙的相，看到的是森羅萬象的存在；而初禪的想是微妙的，看到的存在是空性的，如雲如影。明只是對境界的作意，各個界限分明了了，所緣的處所不混亂不昏暗。攝心自在只是念，念能憶持不忘失，出入自在。定就是定，喜樂就是受，解脫就是解脫，善心就是行，行就是思，慧就是慧，境界相應就是對境界的作意。禪既然是善法，就取通於十大地法的心所，取善心所，去除煩惱心所。只是用二十三種心所法來說明廣略而已。如果喜歡相同，就用『心所』這個名稱來說明；如果喜歡不同，就用『五支』、『十功德』這些名稱來適應前人的習慣，難道可以因為名稱不同就產生爭論嗎？如果進入二禪，就要呵斥初禪的覺觀是禍患，擾亂禪心。初禪隨即消失，二禪隨即生起。如何呵斥厭惡呢？如禪經所說：『如同人非常疲倦想要睡覺時，如果有呼喚的聲音，內心會非常惱亂。』什麼是呼喚呢？初禪有八觸等法，如果其中一個動觸被觸發，就會有十種功德、五支等法，乃至九品進入，這就是豎向的呼喚。如果橫向地引發各種禪定，這就是橫向的呼喚。一個動觸如此，其餘的觸也是如此。

【English Translation】 English version: If someone practicing the first Dhyana (Chán, 禪, meditation) does not perceive these twenty faults, even one of them can ruin the Dhyana. It's like twenty people traveling together, and if one is a thief, all nineteen are implicated and punished. If one can perceive and eliminate these faults in the first Dhyana, evil will be extinguished, and entering the second Dhyana will be free from the faults of evil. Furthermore, the ten merits and five branches are actually twenty-three mental factors (心所法, xīn suǒ fǎ). Briefly summarized, they are the five branches; analyzed in more detail, they are the ten merits; broadly discussed, they are the twenty-three mental factors. For example, the Skandhas (陰, yīn), entrances (入, rù), and realms (界, jiè) have opening and closing aspects. Now, initial application (覺, jué) and sustained application (觀, guān) are still initial and sustained application; the arising of joy (喜, xǐ) is within the category of feeling (受, shòu); happiness (樂, lè) arises from joy; happiness is still within the category of feeling; one-pointedness (一心, yī xīn) is the ruler. Therefore, it is known that ultimately, they are all within the content of mental factors. Now, among the ten merits, emptiness (空, kōng) is a characteristic (相, xiàng). Why is this so? Because the thought of the desire realm (欲界, yù jiè) is a coarse characteristic, seeing the existence of myriad phenomena; while the thought of the first Dhyana is subtle, seeing existence as empty, like clouds and shadows. Clarity (明, míng) is simply directing attention (作意, zuò yì) to the object, with each realm clearly distinguished, and the object of focus is not confused or obscured. Subduing the mind at will (攝心自在, shè xīn zì zài) is simply mindfulness (念, niàn), which holds memory without loss, freely entering and exiting. Concentration (定, dìng) is concentration; joy and happiness are feeling; liberation (解脫, jiě tuō) is liberation; wholesome mind (善心, shàn xīn) is volition (行, xíng), which is thought (思, sī); wisdom (慧, huì) is wisdom; correspondence with the realm (境界相應, jìng jiè xiāng yìng) is directing attention to the realm. Since Dhyana is wholesome, it takes the mental factors common to the ten great mental factors (十大地心數, shí dà dì xīn shù), takes wholesome mental factors, and removes afflictive mental factors. It simply uses the twenty-three mental factors to explain the broad and concise aspects. If one prefers similarity, one uses the name 'mental factor' to explain; if one prefers difference, one uses the names 'five branches' and 'ten merits' to accommodate the desires of predecessors. How can one generate disputes simply because the names are different? If entering the second Dhyana, one should rebuke the initial and sustained application of the first Dhyana as a calamity, disturbing the Dhyana mind. The first Dhyana then disappears, and the second Dhyana then arises. How to rebuke and detest it? As the Dhyana Sutra says: 'It is like a person who is extremely tired and wants to sleep, and if there is a calling sound, the mind will be greatly disturbed.' What is the calling? The first Dhyana has the eight touches (八觸, bā chù) and other dharmas. If one of the moving touches is triggered, there will be the ten merits, five branches, and other dharmas, up to the nine grades of entry. This is a vertical calling. If various Dhyanas are horizontally triggered, this is a horizontal calling. One moving touch is like this, and the remaining touches are also like this.

是。功德既廣。觀心緣之亦多。喜樂動心紛紜重疊。以之為惱。得入一心安隱為快。譬如人受五欲。疲極方欲眠寢。而賓容復來。絃管又奏。乃是娛耳歡心。而欲眠為惱。今初禪以覺觀為妨。三心樂以之為惱。若最初發觸生覺觀。此為成一心。次一品覺觀起。能妨前一心。橫亦如此。品品互相成壞。今呵此覺觀。覺觀謝。喜樂一心亦隨謝。是故初禪名覺觀。俱禪通體別體。即此意也。覺觀謝已即入中間。單靜轉寂。名退禪地。如前分別。又入未到。更增一單靜空。炅然安隱。此即入海見於平相。發是相已豁發二禪。其心內凈炅炅。如明凈鏡。逾于從來。此是二禪內淨髮。問。二禪是色法。云何言心內凈。答。以其發得四大凈妙之色。勝於初禪之色。以此相故。照心即明。故言內凈。此凈與喜樂一心俱發。故名喜俱。禪凈是色凈。發此凈故。心喜猗。喜生樂。樂息入一心。是為四支。若是初禪四大未妙。水大有別。致有八觸橫豎等相。不名一識。若入二禪。四大和融。妙而且凈。無復八觸四大之異。但言一識處。初禪由覺觀故喜為粗。二禪以內凈故喜故為深妙。此禪但有豎進。無八觸橫進。不妨更有餘禪及無漏之橫。是名進發二禪之相。若進登三禪者。此二禪雖善而有喜涌之過。喜即對憂故通。憂隨心至有頂。何處不有

。別則在欲界。而初禪已斷。此二禪斷憂而生喜。喜對憂而生。猶為喜心可動。喜失則憂明。識二禪過患。則進發中間至未到單靜。次發於樂。此樂是色界凈色最極之樂。前禪猗他生樂為粗。此禪不猗他生。遍身受樂。凡夫舍此為難。聖人得能捨。知此是因緣生法無定。凡夫染愛貪味故須舍支。次念支慧支。慧支是善巧防護。此樂但經論出處不同。或前舍。或前慧。此禪難故。故交加前後支相不同。當知為緣各異(云云)。此禪乃是樂俱。而樂壞則苦。故論云。喜樂雖是善。而有憂苦患。薄識過惡則進發四禪。中間未到即發不苦不樂支。亦名舍俱禪。亦名不動支。乃至定念舍等。四支成就(云云)。又此禪雖是不動安快。而是色法。患色如牢獄如疏如甑。呵色緣空。四禪即謝。發中間未到。即發空處空。空廣心廣。故言緣多即散。爾時舍空緣識。識多則散。舍識緣無識。或言少識。一解云多識則散。故緣少識則定。一解云爲緣識故為多。今緣無識。緣無法塵。舍智緣無。名為少識。觀有識如壅廁。無識如癡。更有妙定。名為非有想非無想。非有則非有識。非無則非少識。雙非有無。故言非想非非想。凡夫謂為非想。佛弟子知其無粗想亦有細想。故佛呵須䟦。汝既除粗。何不除細。呵師不能。何況于汝。故知此定具細想

煩惱。約凡為無。佛弟子為有。合而名之。名非有想非無想。凡夫謂為涅槃。佛弟子呵之出界(云云)。

問。閤中十七定。俱是從淺至深不。答。中間定是退禪地定。乃不深而位居於上。又問。若是定者。俱有喜樂不。答。是邊地事。悲心禪故無喜樂。問。無喜應無定。答。雖無事相應之別喜。不妨有通喜。進緣喜境之喜已。伏事故有通喜。樂未斷性故無別喜(云云)。類始如四空。依大集亦有通五支而無別異之支林。此但通喜。無別喜也。複次橫進者。如四卷禪內廣辨十五種禪橫發相。不重出。橫豎俱發者。義則可解(云云)。進分相如上。次明達分者。達名為道。故道諦四行雲。道正行達。亦云道如跡乘故達。只是道以其識。達四禪十二緣第一義之理。稱之為達。達有五義。所謂退達．護達．住達．進達．達達。退達者。如人得未到定即退。還發電光見理。見理之慧得通。而未到有失。是名退達。諸論解退義不同。數明苦忍。佛教不退。爾前有退。成論明四念處已不退。何況忍法。若云不退者。真明發時。一受不退分。寂然見諦解起。名真不退。此復二解。數人云。見諦無漏不退。思惟無漏有退。故有退法羅漢沙井之喻。成論人云。思惟無漏豈容有退。但是退分根性人。今得無漏。仍本立名。稱為退法人

【現代漢語翻譯】現代漢語譯本煩惱，在約凡（指凡夫俗子）看來是『無』，在佛弟子看來是『有』，將兩者合在一起稱呼，就叫做『非有想非無想』。凡夫俗子認為這就是涅槃（Nirvana），佛弟子則呵斥這種說法，認為它還在三界之內。

問：閤中十七種禪定，都是從淺到深的嗎？答：中間的禪定是退禪地定，雖然不深，但位置卻很高。又問：如果是禪定，都應該有喜樂嗎？答：這是邊地的事情，因為是悲心禪，所以沒有喜樂。問：沒有喜樂，應該就沒有禪定吧？答：雖然沒有與事相應的特別的喜，但不妨礙有共通的喜。因為已經降伏了攀緣喜境的喜，所以有共通的喜。因為樂的本性還沒有斷絕，所以沒有特別的喜。

類似於四空定，依據《大集經》也有共通的五支，而沒有特別差異的支林。這裡只是共通的喜，沒有特別的喜。再次，橫向進步的，比如四卷禪中廣泛辨析的十五種禪橫向發動的相狀，這裡不再重複。橫向和縱向都發動的，其中的含義是可以理解的。

進步的相狀如上所述。接下來闡明通達的部分。通達名為道，所以道諦的四行中說：『道正行達』，也說『道如跡乘所以通達』。只是道憑藉其識，通達四禪、十二因緣第一義的道理，稱之為通達。通達有五種含義，分別是退達、護達、住達、進達、達達。退達，比如有人得到未到地定就退失了，反而發電光見到真理。見到真理的智慧得到了通達，但是未到地定卻失去了，這叫做退達。各種論典對退的解釋不同，數論闡明苦忍，佛教認為不會退轉。在此之前有退轉。成實論闡明四念處之後就不會退轉，更何況是忍法。如果說不退轉，那麼真正的光明發出來的時候，一旦接受就不會退轉，寂然見到真諦的理解生起，叫做真正的不退轉。這又有兩種解釋。數論的人說，見到真諦的無漏不會退轉，思惟的無漏會有退轉，所以有退法阿羅漢沙井的比喻。成實論的人說，思惟的無漏怎麼會有退轉呢？只是退分根性的人，現在得到了無漏，仍然按照原來的名稱來稱呼，稱為退法人。

【English Translation】 English version 『Kleshas』 (煩惱, Afflictions), according to the 『ordinary people』 (約凡) are 『non-existent』 (無), while according to the Buddha's disciples (佛弟子) they are 『existent』 (有). Combining these two perspectives, it is called 『neither perception nor non-perception』 (非有想非無想). Ordinary people consider this to be 『Nirvana』 (涅槃), but Buddha's disciples rebuke this view, stating that it is still within the 『Three Realms』 (三界).

Question: Are all seventeen 『Samadhis』 (禪定, meditative states) in the 『combination』 (閤中) from shallow to deep? Answer: The 『intermediate Samadhi』 (中間定) is a 『retreating Samadhi』 (退禪地定), which is not deep but is positioned high. Question: If it is 『Samadhi』 (定), should it have both 『joy』 (喜) and 『pleasure』 (樂)? Answer: This is a matter of the 『borderland』 (邊地), because it is 『compassionate Samadhi』 (悲心禪), so there is no joy or pleasure. Question: Without joy, there should be no 『Samadhi』 (定), right? Answer: Although there is no specific joy corresponding to the event, it does not prevent having a common joy. Because the joy of clinging to the object of joy has been subdued, there is a common joy. Because the nature of pleasure has not been completely cut off, there is no specific joy.

Similar to the 『Four Formless Realms』 (四空定), according to the 『Mahasamghika Vinaya』 (大集經), there are also common five branches, without particularly different branch forests. This is only common joy, without specific joy. Furthermore, for those who progress horizontally, such as the fifteen kinds of 『Zen』 (禪) that are widely analyzed in the four-volume 『Dhyana Sutra』 (禪經), the horizontal arising appearances are not repeated here. For those who arise both horizontally and vertically, the meaning can be understood.

The appearances of progress are as described above. Next, the part of 『attainment』 (達分) is explained. 『Attainment』 (達) is called 『the Path』 (道), so the 『Four Aspects of the Truth of the Path』 (道諦四行) say: 『The Path is the correct practice of attainment』 (道正行達), and also say 『The Path is like a trace, therefore it is attainment』 (道如跡乘故達). It is just that the Path, through its knowledge, attains the principle of the 『First Meaning』 (第一義) of the 『Four Dhyanas』 (四禪) and 『Twelve Nidanas』 (十二緣), which is called 『attainment』 (達). Attainment has five meanings, namely 『retreating attainment』 (退達), 『protecting attainment』 (護達), 『abiding attainment』 (住達), 『advancing attainment』 (進達), and 『attainment attainment』 (達達). 『Retreating attainment』 (退達) is like someone who obtains the 『Unborn Realm』 (未到定) and then retreats, but instead emits light to see the truth. The wisdom of seeing the truth is attained, but the 『Unborn Realm』 (未到定) is lost, this is called 『retreating attainment』 (退達). Various treatises have different interpretations of retreat. The 『Sarvastivadins』 (數論) explain 『suffering endurance』 (苦忍), Buddhism believes there is no regression. Before this, there was regression. The 『Satyasiddhi School』 (成實論) explains that after the 『Four Foundations of Mindfulness』 (四念處), there is no regression, let alone 『endurance of the Dharma』 (忍法). If it is said that there is no regression, then when the true light arises, once accepted, there will be no regression, and the understanding of seeing the true meaning arises silently, which is called true non-regression. This has two interpretations. The 『Sarvastivadins』 (數論) say that seeing the truth without outflows does not regress, but thinking without outflows can regress, so there is the analogy of the 『retreating Arhat』 (退法羅漢) and the 『sand well』. The people of the 『Satyasiddhi School』 (成實論) say, how can thinking without outflows regress? It is just that people with the nature of retreating, now obtain without outflows, but are still called by their original name, called 『retreating people』 (退法人).

。實非退也。如此等種種解退義(云云)。護達者。本是護分人。由護故達也。住達者亦如是。進達者。或入初禪二禪等。因進故達。達達者。第十六心見諦解起已成初果。而復更達二果三果。乃至超成無學。是為達達。此是約三藏論達達也。若別教者。達生死涅槃不二。即事而真。名之為達。此理轉明名為達達。達分既有五義。餘四分亦如是。退分五者。若得初禪。退未到。又退欲界。至散心起五逆等。是為退退。本是退分人。今雖如護亦退。故名護退。住此定人得已而失。是名住退。進發諸禪。已而失。故名進退。十六心達理要因於定。而無漏不失。所因之定失。故名達退。護分亦具五義。退分人而今決須防護。良由過去不護不得成住分。今若不護護分不成。是故雖退要須護之。故言退護。退護者是護分根性。今又加護。故名護護。住護者。雖得住。猶須護之。是名住護。進護者。雖住進一禪。亦須方便修于觀法。是名進護。達護者。因此護故。又如初果見理。未得諸禪。須方便修習。亦名達護也。住分亦為五。如人得未到地。久久而失。還住欲界定。是名退住。但護得住。是名護住。常在一種品定。是名為住。雖進上定已。復還住向定故。故云住住。進發上禪處處而住。故言進住。因住得無漏見諦。名為達。只

【現代漢語翻譯】現代漢語譯本實際上並非退失。像這樣等等都是解退的含義（如前所述）。護達（防護而通達）是指原本是防護分的人，因為防護的緣故而通達。住達（安住而通達）也是如此。進達（進步而通達）是指或者進入初禪、二禪等等，因為進步的緣故而通達。達達（通達而又通達）是指第十六心見諦解脫生起，已經成就初果，然後又進一步通達二果、三果，乃至超越成就無學果位。這就是達達。這是依據三藏所說的達達。如果是別教的說法，通達生死與涅槃不二，即事而真，就稱為達。這個道理更加明朗就稱為達達。既然達分有五種含義，其餘四分也是如此。退分（退失之分）有五種：如果得到初禪，退失未到地定，又退失欲界定，乃至散亂心生起五逆罪等等，這就是退退（退而又退）。原本是退分的人，現在即使像防護一樣也會退失，所以稱為護退（防護也退失）。安住於此禪定的人，得到之後又失去，這稱為住退（安住也退失）。進步發起各種禪定，已經得到又失去，所以稱為進退（進步也退失）。十六心通達真理，主要依靠禪定，而無漏智慧不會失去，所依靠的禪定卻失去了，所以稱為達退（通達也退失）。護分（防護之分）也具備五種含義。退分的人現在必須決意防護，這是因為過去不防護就不能成就安住分，現在如果不防護，防護分也不能成就。因此即使是退分也要防護它，所以說退護（退而防護）。退護是指具有防護分根性的人，現在又加以防護，所以稱為護護（防護又防護）。住護（安住而防護）是指雖然得到安住，仍然需要防護它。進護（進步而防護）是指雖然安住于進步一禪，也需要方便修習觀法。達護（通達而防護）是指因為這種防護的緣故，又如初果見理，沒有得到各種禪定，需要方便修習，也稱為達護。住分（安住之分）也有五種。比如有人得到未到地定，長久之後失去，又回到欲界定，這稱為退住（退失而安住）。只是防護而得到安住，這稱為護住（防護而安住）。常常在一種品位的禪定中，這稱為住住（安住而安住）。雖然進步到上層禪定，又回到之前的禪定，所以說住住（安住而安住）。進步發起上層禪定，處處安住，所以說進住（進步而安住）。因為安住而得到無漏見諦，稱為達，只是

【English Translation】 English version It is not actually a regression. Such are the various meanings of 'retreat' (as mentioned before). 'Protect-attainment' (護達, hù dá) refers to someone who was originally in the 'protection' category, and attains due to protection. 'Abide-attainment' (住達, zhù dá) is similar. 'Progress-attainment' (進達, jìn dá) refers to entering the first or second Dhyana (禪, chán), etc., and attaining due to progress. 'Attainment-attainment' (達達, dá dá) refers to the arising of the sixteenth thought-moment of seeing the truth, already achieving the first fruit (初果, chū guǒ), and then further attaining the second and third fruits, even transcending to achieve the state of no-more-learning (無學, wú xué). This is 'attainment-attainment' according to the Three Baskets (三藏, sān zàng). In the Separate Teaching (別教, bié jiào), attaining the non-duality of Samsara (生死, shēng sǐ) and Nirvana (涅槃, niè pán), realizing truth in phenomena, is called 'attainment'. This principle becoming clearer is called 'attainment-attainment'. Since the 'attainment' aspect has five meanings, the other four aspects are similar. The 'retreat' aspect has five: If one attains the first Dhyana, retreats from the Unborn Realm (未到地, wèi dào dì), and also retreats from the Desire Realm (欲界, yù jiè), even to the point of scattered mind arising with the five rebellious acts (五逆, wǔ nì), this is 'retreat-retreat' (退退, tuì tuì). Originally being in the 'retreat' category, even if one tries to protect, one still retreats, hence 'protect-retreat' (護退, hù tuì). Someone abiding in this Samadhi (定, dìng) attains it and then loses it; this is called 'abide-retreat' (住退, zhù tuì). Progressing and initiating various Dhyanas, having attained them and then losing them, is called 'progress-retreat' (進退, jìn tuì). The sixteen thought-moments of attaining the truth rely on Samadhi, and the non-outflow wisdom (無漏, wú lòu) is not lost, but the Samadhi it relies on is lost, hence 'attainment-retreat' (達退, dá tuì). The 'protection' aspect also has five meanings. Someone in the 'retreat' category must now resolutely protect, because not protecting in the past prevented the achievement of the 'abiding' aspect, and if one does not protect now, the 'protection' aspect cannot be achieved. Therefore, even if it is 'retreat', one must protect it, hence 'retreat-protect' (退護, tuì hù). 'Retreat-protect' refers to someone with the root nature of 'protection', and now adds protection, hence 'protect-protect' (護護, hù hù). 'Abide-protect' (住護, zhù hù) means that even though one has attained abiding, one still needs to protect it. 'Progress-protect' (進護, jìn hù) means that even though one abides in progressing in one Dhyana, one still needs to skillfully cultivate the method of contemplation (觀法, guān fǎ). 'Attainment-protect' (達護, dá hù) means that because of this protection, and like the first fruit seeing the truth, not having attained various Dhyanas, one needs to skillfully cultivate, also called 'attainment-protect'. The 'abiding' aspect also has five. For example, someone attains the Unborn Realm, loses it after a long time, and returns to the Desire Realm Samadhi; this is called 'retreat-abide' (退住, tuì zhù). Simply protecting and attaining abiding is called 'protect-abide' (護住, hù zhù). Constantly being in one kind of Samadhi is called 'abide-abide' (住住, zhù zhù). Although progressing to a higher Dhyana, one returns to the previous Samadhi, hence 'abide-abide'. Progressing and initiating higher Dhyanas, abiding everywhere, hence 'progress-abide' (進住, jìn zhù). Because of abiding, one attains non-outflow seeing the truth, called 'attainment', just

住此定。七返生不更發禪。是名達住。進分亦為五義。進得初禪。退還未到。復更進破上地。是名進退。雖有此進。恒得防護。故名護進。在一種定久久而進。是名住進。次第進無間者。名為進進。以進故得無漏。是名達進。亦是發無漏已。能橫豎發禪。故言達進。如是五種之義分。各各為五是猶為略。若更廣明。只歷十二門禪。禪禪之中皆具五分。又歷一切禪。亦各各備五分。例此可解(云云)。複次五分又各有兩種。一者任運退。二者內外因緣故退。任運護。善巧防持故護。余例有此義(云云)。若任運達者。此所不論。若善巧修達者。今當分別。則為二。先簡邪。二明修觀。邪者凡有四種。有人無觀慧。但闇心調和氣息。數一至十。心既靜細。證得欲界。或發未到。仍發宿習之見。或一切皆有自性神我之法。住在身中。執此為實。計為涅槃究竟之道。能問能答。非他是已。見心深入。不可移轉。此乃有見之法。妄謂為達。實非達也。次有人如是數息證未到定。發宿習。謂一切法空無所有。云何等相性無毫末許法。豁若虛空。神解異人。辨使無滯。豎執所見謂為涅槃。撥他是己。空見深入。佛所不化。此妄謂為達。實非達也。次發亦有亦無見。次發非有非無見。于如是皆妄謂為達。實非達也。如長爪思惟諸法不見

【現代漢語翻譯】現代漢語譯本：安住於此禪定。經歷七次往返生死，不再發起禪定。這稱為『達住』（達到安住）。進分也有五種含義：前進獲得初禪，退回未到地定，再次前進突破更高層次的禪定，這稱為『進退』（進步與退步）。雖然有這種進退，但始終得到防護，所以稱為『護進』（守護進步）。在一種禪定中長久安住而進步，這稱為『住進』（安住進步）。次第進步沒有間斷，稱為『進進』（持續進步）。因為進步而獲得無漏智慧，這稱為『達進』（達到進步）。也是說，發起無漏智慧后，能夠橫向、縱向地發起禪定，所以說『達進』。像這樣，五種含義的區分，各自又有五種，這還是簡略的說法。如果更詳細地說明，僅僅歷經十二門禪定，每種禪定中都具備五種區分。又歷經一切禪定，也都各自具備五種區分。依照這個例子可以理解（以上省略）。再次，五種區分又各有兩種：一是任運退（自然退失），二是內外因緣導致退失。任運護（自然守護），善巧地防護保持，所以是『護』。其餘的例子也有這種含義（以上省略）。如果任運達（自然達到），這裡不討論。如果是善巧修習而達到，現在應當分別說明，分為兩種：一是簡別邪見，二是闡明修觀。邪見凡有四種：有人沒有觀慧，只是默默地調和氣息，從一數到十。心既平靜又細微，證得欲界定，或者發起未到地定，仍然發起宿世的習氣之見，或者認為一切法都有自性神我之法，住在身中，執著這個為真實，認為是涅槃究竟之道，能問能答，認為別人不如自己。這種見解深入內心，不可改變。這乃是有見之法，錯誤地認為達到了，實際上沒有達到。其次，有人這樣數息，證得未到地定，發起宿世的習氣，認為一切法空無所有，云何等相，自性沒有絲毫的法，空曠如虛空，精神理解異於常人，辯論沒有滯礙，堅決執著所見，認為是涅槃，否定別人肯定自己。這種空見深入內心，佛也無法教化。這錯誤地認為達到了，實際上沒有達到。其次，發起亦有亦無見。其次，發起非有非無見。對於這些，都錯誤地認為達到了，實際上沒有達到。如同長爪（Naga-nakha）思惟諸法，卻什麼也看不見。

【English Translation】 English version: Abiding in this samadhi. After seven returns of birth and death, no longer generating dhyana. This is called 'Da Zhu' (達住, reaching abiding). The 'advancing aspect' also has five meanings: Advancing to attain the first dhyana, retreating to the state of 'not yet arrived' (未到), and then advancing again to break through higher levels of dhyana, this is called 'Jin Tui' (進退, advancing and retreating). Although there is this advancing and retreating, one is always protected, so it is called 'Hu Jin' (護進, guarding advancement). Abiding in one kind of samadhi for a long time and then advancing, this is called 'Zhu Jin' (住進, abiding advancement). Advancing sequentially without interruption is called 'Jin Jin' (進進, continuous advancement). Because of advancement, one attains non-outflow wisdom, this is called 'Da Jin' (達進, reaching advancement). It also means that after generating non-outflow wisdom, one can generate dhyana horizontally and vertically, so it is called 'Da Jin'. Like this, the distinctions of the five meanings, each has five aspects, and this is still a simplified explanation. If explained in more detail, merely going through the twelve doors of dhyana, each dhyana possesses the five distinctions. Furthermore, going through all dhyanas, each also possesses the five aspects. This can be understood by analogy (above omitted). Again, each of the five distinctions has two aspects: one is 'Ren Yun Tui' (任運退, natural regression), and the other is regression due to internal and external causes. 'Ren Yun Hu' (任運護, natural guarding), skillfully protecting and maintaining, so it is 'Hu' (護, guarding). The remaining examples also have this meaning (above omitted). If it is 'Ren Yun Da' (任運達, natural attainment), this is not discussed here. If it is skillful cultivation and attainment, now it should be explained separately, divided into two types: one is distinguishing wrong views, and the other is clarifying the cultivation of contemplation. Wrong views are of four types: Some people have no contemplative wisdom, but silently harmonize their breath, counting from one to ten. The mind is both calm and subtle, attaining the desire realm samadhi, or generating the 'not yet arrived' samadhi, still generating the habitual views of past lives, or thinking that all dharmas have the nature of a self-god, residing in the body, clinging to this as real, considering it the ultimate path of nirvana, able to ask and answer, thinking that others are not as good as oneself. This view penetrates deeply into the heart and cannot be changed. This is the dharma of having views, mistakenly thinking that it has been attained, but in reality, it has not been attained. Secondly, some people count their breaths in this way, attain the 'not yet arrived' samadhi, generate the habitual tendencies of past lives, thinking that all dharmas are empty and without anything, how can there be equal appearances, the nature has not the slightest dharma, vast and empty like space, spiritual understanding is different from ordinary people, debate is without hindrance, firmly clinging to what is seen, considering it nirvana, denying others and affirming oneself. This empty view penetrates deeply into the heart, and even the Buddha cannot teach them. This is mistakenly thinking that it has been attained, but in reality, it has not been attained. Thirdly, generating the view of 'both existent and non-existent'. Fourthly, generating the view of 'neither existent nor non-existent'. Regarding these, all mistakenly think that they have been attained, but in reality, they have not been attained. Like Naga-nakha (長爪), contemplating all dharmas, but seeing nothing.

性相。不可破壞。如大海水。不得一法入心。如此之見並非深入定見。若非見者。云何如來一言破之。即墮二負處。識其見心。知是苦習。獲法眼凈。若如此者。何得稱之為達耶。又如論力梵志。受雇撰五百明。難最初一問。佛云。為一究竟道。眾多究竟道。若一。諸師各各稱。若多。理不應爾。於時鹿頭歸伏。在佛后扇。佛指之曰。汝識此人不。答曰識。佛云。此人得究竟道耶。答云最為第一。佛言。若爾何故扇耶。於是心伏。五百之難從風自靡。當知眾多究竟道。乃是諸見妄謂。何關於達。何以故。凡夫外道有見論愛論。自讚毀他。不知自撿。常起苦集而不覺知。故言外道愛著觀空智慧故不能發真。是名闇心修禪而發宿習。任運成見。名為邪也。次明修觀邪者。有人初學一種解心。謂言諸法若有若無等四句是實。執此為解決定喜。以此為入觀方便。因是證定。定心既靜。諸見轉明。堅執不可舍。我慢自矜高。但知破他之非。不嘗覺識心內煩惱。靜見決定是謂為達。實非是達。是為四種邪。就發見有兩。一但發見心辨說。見心通達。說見無盡。而不得五通。一加得五通。停河在耳。變鹵化羊。刀割香塗有如無念。世謂為一切智人。然通非無漏。而見慧生著。著是習。習故苦。終為四聖諦所破。乃可稱達。但是發見獲

【現代漢語翻譯】現代漢語譯本性相不可破壞，就像大海水一樣。如果心中存有一法，就不是深入的定見。如果不是親見者，如來怎麼能一句話就破除他的見解，使他陷入二種過失呢？認識到他的見心，知道那是苦的習性，才能獲得法眼清凈。如果不是這樣，怎麼能稱之為『達』（真知）呢？又如論力梵志（外道修行者），受雇撰寫五百種論點，來辯難最初的一個問題。佛說：『是爲了一個究竟道，還是眾多究竟道？』如果只有一個，那麼各派老師都各自稱是；如果有多個，道理上是不應該這樣的。』當時，鹿頭梵志（人名）歸順信服，在佛陀身後扇扇子。佛指著他說：『你認識這個人嗎？』答：『認識。』佛說：『這個人得到了究竟道嗎？』答：『他最為第一。』佛說：『如果是這樣，為什麼還要扇扇子呢？』於是他心悅誠服，五百種辯難像風中的草一樣自行消散。應當知道，眾多究竟道，都是各種見解的妄想，與『達』有什麼關係呢？為什麼這樣說呢？因為凡夫和外道有見論、愛論，總是自我讚揚，譭謗他人，不知道自我反省，常常生起苦和集（苦的根源）而不自覺知。所以說外道愛著觀空的智慧，因此不能生髮真正的智慧，這叫做內心昏暗地修禪，而生髮了宿世的習氣，任由它形成固執的見解，這叫做邪見。其次說明修觀的邪見。有人初學一種解心的方法，認為『諸法若有若無』等四句是真實的，執著這個見解為解決問題的方法，以此為進入觀想的方便。因此而證得禪定。禪定之心既然平靜，各種見解就更加清晰，堅固地執著而不可捨棄，我慢之心也隨之高漲，只知道破斥別人的錯誤，不曾覺察自己內心的煩惱，認為禪定中見到的就是真知，實際上不是真知。這就是四種邪見。就生髮見解來說，有兩種：一種是隻生髮見解，善於辯說，見解通達，說起來沒完沒了，但不能得到五神通；一種是加上得到五神通，能使河流停留在耳邊，能使鹽堿地變成羊群，刀割身體像涂香一樣沒有感覺。世人認為他是一切智人。然而神通不是無漏的，而見解和智慧卻產生了執著。執著就是習氣，因為習氣而產生痛苦，最終被四聖諦所破除，才可以稱之為『達』。但是生髮見解獲得神通，

【English Translation】 English version The nature and characteristics [of reality] are indestructible, like the great ocean. If one single dharma (teaching, principle) enters the mind, it is not a profound and settled view. If one is not a direct seer [of reality], how can the Tathagata (Buddha) shatter his view with a single word, causing him to fall into two faults? Recognizing his mind of views, knowing it is the habit of suffering, one can attain the pure Dharma eye. If it is not like this, how can it be called 『達』 (dá, true understanding)? Furthermore, like the debater-ascetic (梵志, Fànzhì, Brahmin) who was hired to compose five hundred arguments to challenge the initial question. The Buddha said, 『Is it for one ultimate path or many ultimate paths? If there is only one, then each teacher claims it for themselves; if there are many, it is not logically sound.』 At that time, the 鹿頭 (Lùtóu, name of the ascetic) ascetic submitted and stood behind the Buddha fanning him. The Buddha pointed to him and said, 『Do you know this person?』 He replied, 『I know him.』 The Buddha said, 『Has this person attained the ultimate path?』 He replied, 『He is the foremost.』 The Buddha said, 『If so, why is he fanning?』 Thereupon, his heart was subdued, and the five hundred arguments vanished like grass in the wind. One should know that the many ultimate paths are merely the delusions of various views, what do they have to do with 『達』 (dá, true understanding)? Why is this so? Because ordinary people and non-Buddhist paths have views and theories of love, always praising themselves and slandering others, not knowing how to examine themselves, constantly generating suffering and accumulation (the origin of suffering) without realizing it. Therefore, it is said that non-Buddhists are attached to the wisdom of contemplating emptiness, and thus cannot generate true wisdom. This is called cultivating meditation with a darkened mind, and developing habitual tendencies from past lives, allowing them to form fixed views, which is called wrong view. Next, explaining the wrong views in cultivating contemplation. Someone initially learns a method of understanding the mind, thinking that the four statements such as 『all dharmas are existent or non-existent』 are real, clinging to this view as a method of solving problems, taking this as a means to enter contemplation. Because of this, they attain samadhi (禪定, chándìng, meditative state). Since the mind in samadhi is calm, various views become clearer, clinging firmly and unable to abandon them, and arrogance also rises. They only know how to refute the mistakes of others, never realizing the afflictions within their own minds, thinking that what is seen in samadhi is true knowledge, but in reality, it is not true knowledge. These are the four wrong views. Regarding the arising of views, there are two types: one is only the arising of views, being good at debating, views are thorough, speaking endlessly, but not attaining the five supernormal powers; the other is adding the attainment of the five supernormal powers, being able to stop a river at the ear, being able to turn saline land into sheep, cutting the body like applying fragrant ointment without feeling. The world thinks he is an omniscient person. However, supernormal powers are not without outflows (漏, lòu, defilements), and views and wisdom generate attachment. Attachment is habit, because of habit, suffering arises, and ultimately being broken by the Four Noble Truths, then it can be called 『達』 (dá, true understanding). But the arising of views obtains supernormal powers,

通。廣讀韋陀三種外道耳。佛法以三稱解脫謂之(云云)。問。正道外道修空云何異。答。外道恚愛處生毒。真空人不爾。知愛恚從因緣生故不著。不著故無愛恚。愛恚息故名不生不。生即是空。空見人即救之云。我愛恚者是思惟惑。何關空理。無學亦有習。何得以此妨空。又破之即有四句料簡。汝所起者乃是新病更起。那得例同聖人。聖人故病即是思惑。六十二見滅即是不起新病。汝以世智強伏故病。故病不發。而於見心更起新病。順汝見則愛。違汝見則嗔。此二從癡生。陵他為慢。具足八十八乃至八萬四千苦習浩然。那得稱是思惟。例同聖人。此為大謬。料簡四句如止觀(云云)。問。何因能忍故病。復起新病。答。外道亦具邪行聞思修。邪三慧。以其邪心推盡不見。現既未發。真妄即為是違順其所是法。故新病發興。以其有修慧故。涉事而行。忍力得成。強作平等。佛法亦具正三慧。以正道方便智慧撿見不起。故新病不生。無修慧故。故病猶在(云云)。

第二明修達觀者為二。初明達分之觀。二約信法兩行。明觀法之相。事如四念處中所明。往彼尋之也。二明兩行者為二。即信法兩行也。信憑聞而解。法藉思乃生。法行非都不聞。聞少思多。聞多思少(云云)。但判兩行之位正在苦忍。以聞即入判為信

【現代漢語翻譯】現代漢語譯本通。廣泛閱讀韋陀三種外道的書籍罷了。佛法以三稱解脫作為宗旨（此處省略具體內容）。問：正道和外道修習空性有什麼不同？答：外道在嗔恚和愛慾之處產生毒害，修習真空的人不會這樣。因為他們知道愛慾和嗔恚是從因緣而生，所以不執著。不執著，所以沒有愛慾和嗔恚。愛慾和嗔恚止息，就叫做不生不滅。不生不滅就是空。如果空見之人說：『我的愛慾和嗔恚是思惟的迷惑，和空性的道理有什麼關係？無學之人也有習氣，怎麼能用這個來妨礙空性？』就可以用四句料簡來破斥他：你所生起的，乃是新的病癥，怎麼能和聖人相比？聖人的舊病就是思惑，六十二見滅除，就不會生起新的病癥。你用世俗的智慧勉強壓制舊病，所以舊病不發作，卻在見解上生起新的病癥。順從你的見解就生起愛慾，違揹你的見解就生起嗔恨。這兩種情緒都是從愚癡產生的。輕視他人就產生傲慢。這樣就具足了八十八乃至八萬四千種苦的習氣，浩浩蕩蕩。怎麼能稱得上是思惟，和聖人相比呢？這是大錯特錯。四句料簡就像《止觀》（此處省略具體內容）。問：為什麼能忍受舊病，又生起新的病癥？答：外道也具備邪行的聞、思、修，也就是邪的三慧。因為他們用邪心推究，不能徹底明白，所以舊病沒有發作。真和妄就成為是和非，順從或違揹他們所認為是正確的法，所以新的病癥就產生。因為他們有修慧，所以涉入事物而行，忍耐的力量得以成就，勉強裝作平等。佛法也具備正行的聞、思、修，也就是正的三慧。用正道的方便智慧來檢查見解，使新的病癥不生起。因為沒有修慧，所以舊病仍然存在（此處省略具體內容）。第二，說明修習通達觀的方法分為兩部分。首先說明通達分之觀，其次根據信行和法行兩種修行方式，說明觀法的相狀。具體內容就像《四念處》中所說明的，可以到那裡去尋找。第二，說明兩種修行方式分為兩部分，即信行和法行。信行憑藉聽聞而理解，法行憑藉思惟而產生。法行並非完全不聽聞，只是聽聞得少，思惟得多。信行聽聞得多，思惟得少（此處省略具體內容）。但判斷兩種修行方式的地位，正在於苦忍的階段。因為通過聽聞而進入，所以判斷為信行。

【English Translation】 English version He widely reads the books of the three kinds of heretics of Veda. The Buddha Dharma regards liberation through the three refuges as its principle (details omitted). Question: What is the difference between the practice of emptiness in the right path and in heretical paths? Answer: Heretics generate poison in places of anger and desire, but those who practice true emptiness do not. Because they know that desire and anger arise from conditions, they are not attached. Because they are not attached, they have no desire or anger. When desire and anger cease, it is called non-arising and non-ceasing. Non-arising and non-ceasing is emptiness. If someone with a view of emptiness says: 'My desire and anger are the delusions of thought, what does it have to do with the principle of emptiness? Even those who have nothing more to learn have habits, how can this be used to hinder emptiness?' Then you can refute him with the four-sentence analysis: What you are generating is a new illness, how can it be compared to a sage? The old illness of a sage is the delusion of thought, and when the sixty-two views are extinguished, new illnesses will not arise. You forcibly suppress the old illness with worldly wisdom, so the old illness does not manifest, but you generate a new illness in your mind of views. If it conforms to your views, desire arises; if it goes against your views, anger arises. These two emotions arise from ignorance. Disdaining others generates arrogance. In this way, you are fully equipped with eighty-eight, or even eighty-four thousand, kinds of painful habits, vast and boundless. How can you call it thought and compare it to a sage? This is a great mistake. The four-sentence analysis is like the Śamatha-vipassanā (details omitted). Question: Why can one endure old illnesses and generate new illnesses? Answer: Heretics also possess the hearing, thinking, and cultivation of evil practices, which are the three evil wisdoms. Because they investigate with an evil mind and cannot see thoroughly, the old illness has not manifested. Truth and falsehood become right and wrong, conforming to or going against what they consider to be the correct Dharma, so new illnesses arise. Because they have the wisdom of cultivation, they engage in activities, and the power of endurance is achieved, forcibly pretending to be equal. The Buddha Dharma also possesses the hearing, thinking, and cultivation of right practices, which are the three right wisdoms. Using the expedient wisdom of the right path to examine views, new illnesses do not arise. Because there is no wisdom of cultivation, the old illness remains (details omitted). Secondly, explaining the method of cultivating penetrating insight is divided into two parts. First, explaining the insight of penetrating division, and second, explaining the characteristics of the method of contemplation based on the two practices of faith and Dharma. The specific content is as explained in the Four Foundations of Mindfulness, which can be found there. Secondly, explaining the two practices is divided into two parts, namely the practices of faith and Dharma. The practice of faith relies on hearing for understanding, and the practice of Dharma relies on thinking for generation. The practice of Dharma is not completely without hearing, but it hears less and thinks more. The practice of faith hears more and thinks less (details omitted). But the judgment of the position of the two practices lies in the stage of enduring suffering. Because one enters through hearing, it is judged as the practice of faith.

行。以思即入判為法行。今解遠取根性。初之元起。若多發學問。為信行根性。多有禪寂。為法行根性。世世研修。故苦忍之位判其兩別而得悟道。但此兩行不可令偏。至如法行之人。三乘之初不愚於法。識解有無等相。邪正悉知。若無定者。如風中燈照物不了。若無定名狂智慧。顛智慧。如惡馬而不群。雖有觀慧不名達也。又初心不識法相。不解道理。闇心修禪。停心數息。設令證未到等禪。與愚夫禪不異。此名為癡。亦非停心．念處之觀。既非念處不名似達賢人之位。如世間稱賢者。能知天文地理。百傢俱達。然後立德修行。仁慈謙讓。解行具足。稱之曰賢直。爾質樸徒讓是愚直。爾懷解唐突造過復是顛狂。解行既偏不稱賢士。具足兼舉號之曰賢。修道人亦如是。單解稱非有非無稱為愚癡論。何況上三句。何故爾。癡是無明。汝於四句不識四諦苦習十二因緣諸流諸縛。但用是見法非他之法。而起生死。是事不知名為無明。無明即癡。所以者何。非有非無之法。絕四句百非。湛然清凈。汝若證此法者。言行相應。此法治心平等無滯。何得依止此見。是己毀他。是非既生。有無之心即起。雙非安在。若人讚之則喜。違之則恚。謂已解。忽他為慢。於此不了是癡。今雖無疑。后當大疑。是為五鈍宛然。又復謂此是道行。

是道故能有所證。即是戒取。的謂此見為是。是事定。余妄語。豈非見取。執此法邊。不取余法邊。是為邊見。此見偏僻不當道理。是名為邪見。是見依色是身見。如是則五利使具足。此十使約三世。具有八十八使(云云)。此見依色即色陰受。此見即三苦是受陰。想此見像㒵。為此起善惡行。了別此見即是五陰受。即是苦想行。即是有生死見愛。流轉浩然。真是不識非有非無之過。豈非愚癡論。非有非無見生過既爾。餘三句過一一具此四諦十二緣利鈍等使。以不識此過故。皆稱為癡。雖作如是見心心解。以不得定故。名為狂顛。名為外道邪僻。不名三乘之初不愚於法。正解之人。問。佛弟子尋教作此念處。何意不成賢人。答。一觀無常法不遍。二無七覺調適定慧將息。三于觀空智慧生染。為是故不成。今正解人天者。洞識法相。於四見中一。皆識四諦十二緣苦集五陰隨心起處。有見生時即識即撿。四念處破於四倒。窮核心路不令一念取著。故言外道是生煩惱處。佛法是滅煩惱處。如此解時。名有為法中得正憶念。三乘之初不愚於法。隨有此解亦未解賢。能以念處之觀。破六十二見之倒。斂心修定。調和氣息。繫念修禪。能發未到之定。以定力故解心轉明。有定之慧不名顛。有慧之定不名癡。解行既足方稱為定。得定

故。觀心專的。定所分明。名爲念處。亦是用數治亂。用慈治瞋等五方便觀分明。故名停心。若都無解。直爾闇心。心何由停。故請觀音云。眼與色相應。云何攝住。身子答云。地大地無堅相。如是皆入如實之際。達此觀心。方能攝住。攝住故名為停心。當知念處停心。洞達五陰不凈。存無常等總相別相。觀慧明瞭。爾時名相似。遠是初賢之位。若不得念處者。𤏙法不生。不得𤏙乃至亦不得初果。念處成故則生𤏙乃至成無學。是名法行人也。次明信行人。若自思惟瞭然不解。憑他為說方能得悟。譬如天數數雨。五穀數數熟。以聞法故即了邪正。無愛無迷深識法。見四諦十二緣。心無依猗。能破諸倒。成就念處相似之道。一一如上說。但有從他聞為異耳。若作如此等信行法行兩種之修。是有為法中得正憶念。決定能發真似之道。然達本遠理。達何等理。凡有四種。論達即四教也。若三藏論達。復有四門。有門作停心念處。觀色是不凈無常苦。乃至心亦如是。是名有門判賢聖真似。具如阿毗曇。若空門念處。觀色是三假因成。等浮虛不實。于眾生中亦作三假。不定於定。成生法二聖行。故阿含云。是老死。誰老死。二俱虛妄。以是觀行。得成賢聖真似之道也。此如成論所明。亦有亦無門。觀五陰因緣所生故。是有緣生。浮

【現代漢語翻譯】因此，觀心的專注和禪定所顯現的清晰境界，被稱為『念處』（念住）。這也是運用數息觀來調伏散亂，用慈悲觀來對治嗔恚等五種方便法門，從而達到清晰明瞭的觀照。所以稱為『停心』（止觀）。如果完全不理解這些方法，只是盲目地讓心昏暗，那麼心又怎麼能夠停止呢？所以《觀音經》中問：『眼根與色塵（色法）相應，如何才能攝住（控制）？』身子（舍利弗）回答說：『地大（地元素）中沒有堅固的自性，這樣就能進入如實的境界。』通達這種觀心的方法，才能攝住（控制）。能夠攝住（控制），所以稱為『停心』。應當知道，念處和停心，能夠透徹地瞭解五陰（色、受、想、行、識）的不凈、無常等總相和別相，觀照的智慧明瞭。這時稱為相似的念處和停心，距離真正的念處和停心還很遙遠，屬於初賢的地位。如果不能得到念處，善法就不會生起，不能得到念處，乃至也不能證得初果（須陀洹）。念處成就，就能生起善法，乃至成就無學（阿羅漢）。這稱為法行人。其次說明信行人。如果自己思考卻不能明白，依靠他人解說才能領悟。譬如天降雨水，五穀才能成熟。因為聽聞佛法，就能明瞭邪正，沒有貪愛和迷惑，深刻地認識佛法，見到四諦（苦、集、滅、道）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），心中沒有依賴和執著，能夠破除各種顛倒，成就相似的念處之道。每一點都如上面所說，只是在于從他人聽聞這一點不同。如果修習像這樣信行和法行兩種法門，就是在有為法中得到正確的憶念，必定能夠引發真實和相似的道。然而要通達根本和深遠的道理。要通達什麼樣的道理呢？總共有四種。從理論上來說，通達的就是四教（藏、通、別、圓）。如果通達三藏教的理論，又有四門（四種方法）。有門（肯定法）是修習停心和念處，觀察色是不凈、無常、苦，乃至心也是這樣。這稱為有門，用來判斷賢聖的真假和相似，具體內容如《阿毗曇論》所說。如果空門（否定法）的念處，觀察色是三種假因（眾生假、法假、處假）所成，如同漂浮虛幻不真實。對於眾生也作三種假觀。不決定於定聚和不定聚，成就生法二聖行。所以《阿含經》說：『這是老死，誰在老死？』兩者都是虛妄的。通過這樣的觀行，能夠成就賢聖的真假和相似之道。這如《成實論》所闡明。亦有亦無門（非肯定非否定法），觀察五陰是因緣所生，所以是有，因緣生滅，所以是無，如同水泡一樣。

【English Translation】 Therefore, the clear state manifested by the focus of mind and Samadhi (定, meditative concentration) is called 'Nianchu' (念處, the Four Foundations of Mindfulness). It also involves using the method of counting breaths to subdue distractions, and using the method of cultivating loving-kindness to counteract anger, among other five skillful means of contemplation, thereby achieving clear and distinct observation. Therefore, it is called 'Tingxin' (停心, cessation of mind or calming the mind). If one does not understand these methods at all, but simply allows the mind to be darkened, how can the mind be stopped? Therefore, the Guanyin Sutra asks: 'When the eye-root corresponds with the color-dust (色法, form), how can it be restrained (controlled)?' Shariputra (舍利弗) answers: 'The earth element (地大) has no solid self-nature; in this way, one can enter the realm of reality.' Only by understanding this method of observing the mind can one restrain (control). Being able to restrain (control) is called 'Tingxin'. It should be known that Nianchu and Tingxin can thoroughly understand the impurity and impermanence of the Five Skandhas (五陰, rupa, vedana, samjna, samskara, vijnana - form, feeling, perception, mental formations, and consciousness), as well as their general and specific characteristics. The wisdom of observation is clear. At this time, it is called similar Nianchu and Tingxin, which is far from the real Nianchu and Tingxin, belonging to the position of the initial worthy. If one cannot attain Nianchu, good dharmas will not arise. If one cannot attain Nianchu, one cannot even attain the first fruit (Srotaapanna, 須陀洹). When Nianchu is accomplished, good dharmas will arise, and one will even attain No-more-learning (Arhat, 阿羅漢). This is called a Dharma-practitioner. Next, explaining the Faith-practitioner. If one cannot understand through one's own thinking, one can only awaken by relying on others' explanations. Just as the rain falls frequently, the five grains can ripen frequently. Because of hearing the Dharma, one can understand what is right and wrong, without greed and delusion, deeply recognizing the Dharma, seeing the Four Noble Truths (四諦, duhkha, samudaya, nirodha, marga - suffering, its origin, its cessation, and the path to its cessation) and the Twelve Links of Dependent Origination (十二因緣, avidya, samskara, vijnana, namarupa, sadayatana, sparsa, vedana, trsna, upadana, bhava, jati, jaramarana - ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), without reliance and attachment in the mind, able to break through all kinds of inversions, and accomplish the similar path of Nianchu. Every point is as mentioned above, except that it differs in that it is heard from others. If one practices these two kinds of practices, Faith-practice and Dharma-practice, one will obtain correct mindfulness in conditioned dharmas, and will surely be able to initiate the real and similar path. However, one must understand the fundamental and profound principles. What kind of principles should one understand? There are four kinds in total. Theoretically speaking, what is understood is the Four Teachings (四教, Tripitaka, Common, Distinct, Perfect). If one understands the theory of the Tripitaka Teaching, there are also four doors (four methods). The Affirmative Door (有門) is to practice Tingxin and Nianchu, observing that form is impure, impermanent, and suffering, and so on, and the mind is also like this. This is called the Affirmative Door, used to judge the truth and falsehood of the worthy and the saint, the specific content is as described in the Abhidhamma (阿毗曇論). If the Nianchu of the Empty Door (空門), observe that form is made up of three false causes (the false cause of sentient beings, the false cause of dharmas, the false cause of places), like floating and unreal. For sentient beings, three false observations are also made. Not determined by the determined group and the undetermined group, accomplishing the two holy practices of the birth of dharmas. Therefore, the Agama Sutra (阿含經) says: 'This is old age and death, who is aging and dying?' Both are false. Through such observation and practice, one can accomplish the path of the truth and falsehood of the worthy and the saint. This is as explained in the Tattvasiddhi Shastra (成實論). The Door of Both Existence and Non-Existence (亦有亦無門), observe that the Five Skandhas are born of causes and conditions, so they exist, and because causes and conditions arise and cease, so they do not exist, like bubbles.

虛不定是空。以是為觀聖賢真似之道也。此如昆勒所明。非空非有門觀義推應有。如大論云。一切實等。廣說第一義。第一義即是悟理。悟理從四門入。即是有無等四門之義也。又大論云。為車匿心調。當說離有無經可得道。此即非有非無門得羅漢。不可以此非有非無為大乘中道意也。又成論明離有離無行聖中道。尋此語。只是離斷常之有無。指偏真為中道。寄濫大乘也。以不辨佛性。不空涅槃。只是三藏四門。此門通。行者見真理也。問。既破六十二見之有無。那忽以更四門被物。豈不還成有無耶。答。以有無諸見有礙。不能得出離滅道。今將真法破其見心。絕諸有無。百非四句皆遣于諸見中。無覆住著。是則無復四執之性。今四悉檀意。赴機利物。假作四門說。令得悟解。若不破性實之法。不名為假說。已破性。無性實四門。假施四門以逗於物。物既得悟。亦無四門之可存也。故大智論云。佛向道人聞說即悟。終不執門為見。同於有無等執也。三藏中論支佛人亦如是。一則觀無明老死。無常生滅。唸唸不住以入真。二則觀無明行業因緣相續相待。是老死誰老死。生法二修。浮虛悟入空平等。餘二門觀相可知。通教明道者。還同用無生滅觀門入道。稱之為道。昔為鈍根今為利根。上推四微折之令空。唯不破鄰虛。空

【現代漢語翻譯】現代漢語譯本：虛假不確定就是空。因此，以這種方式觀察，才是聖賢真實的道路。這就像昆勒所闡明的。『非空非有』的觀點應該推廣應用。如《大智度論》所說：『一切真實』等等，廣泛地闡述了第一義。第一義就是領悟真理。領悟真理從四門進入，也就是有、無等四門的意義。又《大智度論》說：『爲了調伏車匿的心，應當說遠離有無的經典，才能得道。』這就是通過『非有非無』門證得阿羅漢。不可以把這種『非有非無』當作大乘中道的意義。又《成實論》闡明，遠離有、遠離無，是聖者的中道。仔細推敲這句話，只是遠離斷見和常見中的有無，把偏頗的真理當作中道，勉強附會大乘。因為不辨別佛性，不空涅槃，只是三藏的四門。此門通達，修行者就能見到真理。問：既然破除了六十二見的有無，為什麼忽然又用四門來接引眾生？難道不是又變成了有無嗎？答：因為有無等各種見解有障礙，不能得出離滅道的境界。現在用真正的佛法破除他們的見解，斷絕各種有無，百非四句都從各種見解中去除，不再執著。這樣就沒有四種執著的性質。現在用四悉檀的意義，適應根機，利益眾生，假借四門來說法，使他們能夠領悟理解。如果不破除自性的真實之法，就不能稱為假說。已經破除了自性，沒有自性真實的四門，假借施設四門來引導眾生。眾生既然得到領悟，也就沒有四門可以執著了。所以《大智度論》說：『佛向有道之人說了法，他們就領悟了，始終不執著于門，當作見解，如同執著于有無等見解一樣。』三藏中的論師和支佛也是這樣。一是觀察無明、老死，無常生滅，唸唸不住，從而進入真理。二是觀察無明、行業因緣相續相待，是誰老死？生法二修，從虛幻中領悟進入空平等。其餘兩門的觀察方法可以類推得知。通教闡明道的人，仍然是用無生滅的觀察門進入道，稱之為道。過去是鈍根，現在是利根。向上推究四微，將其分解為空，只是不破除鄰虛，空。 English version: False uncertainty is emptiness. Therefore, observing in this way is the true path of sages. This is as Kunler clarifies. The view of 'neither empty nor existent' should be promoted and applied. As the Mahaprajnaparamita Shastra says: 'All reality' etc., extensively elucidates the first principle. The first principle is the realization of truth. Realization of truth enters through four gates, which is the meaning of the four gates of existence, non-existence, etc. Furthermore, the Mahaprajnaparamita Shastra says: 'In order to tame the mind of Channa, one should speak of the sutras that are free from existence and non-existence, in order to attain the Way.' This is the attainment of Arhatship through the gate of 'neither existent nor non-existent.' One should not take this 'neither existent nor non-existent' as the meaning of the Middle Way in Mahayana. Furthermore, the Tattvasiddhi Shastra clarifies that the Middle Way of the sage is to practice detachment from existence and detachment from non-existence. Upon careful examination of this statement, it merely means detachment from existence and non-existence in the views of eternalism and annihilationism, taking a biased truth as the Middle Way, forcibly associating it with Mahayana. Because it does not distinguish Buddha-nature and does not empty Nirvana, it is merely the four gates of the Tripitaka. When this gate is penetrated, the practitioner can see the truth. Question: Since the existence and non-existence of the sixty-two views have been refuted, why suddenly use the four gates to receive beings? Doesn't this revert to existence and non-existence? Answer: Because the various views of existence and non-existence are obstructive and cannot lead to the state of liberation and cessation. Now, using the true Dharma to break their views, severing all existence and non-existence, all the hundred negations and four phrases are removed from the various views, and there is no longer any attachment. Thus, there is no longer the nature of the four attachments. Now, using the meaning of the four siddhantas, adapting to the capacities and benefiting beings, we provisionally use the four gates to teach, so that they can attain understanding. If one does not break the real Dharma of self-nature, it cannot be called provisional teaching. Having already broken self-nature, and there being no real four gates of self-nature, we provisionally establish four gates to guide beings. Once beings have attained understanding, there are no four gates to cling to. Therefore, the Mahaprajnaparamita Shastra says: 'When the Buddha spoke the Dharma to those who were on the path, they immediately understood, and never clung to the gate as a view, like clinging to views of existence and non-existence.' The teachers and Pratyekabuddhas in the Tripitaka are also like this. First, they observe ignorance, old age, and death, impermanent arising and ceasing, constantly changing, and thereby enter into truth. Second, they observe ignorance, karmic conditions, causes and conditions, continuous dependence, who is it that ages and dies? The two practices of arising and Dharma, from illusion, realize and enter into emptiness and equality. The methods of observing the remaining two gates can be inferred by analogy. Those who clarify the Way in the Common Teaching still use the gate of observing non-arising and non-ceasing to enter the Way, calling it the Way. In the past, they were dull-witted, but now they are sharp-witted. Pushing upwards, they analyze the four subtle elements, breaking them down into emptiness, only not breaking the adjacent void, emptiness.

【English Translation】 False uncertainty is emptiness. Therefore, observing in this way is the true path of sages. This is as Kunler clarifies. The view of 'neither empty nor existent' should be promoted and applied. As the Mahaprajnaparamita Shastra says: 'All reality' etc., extensively elucidates the first principle. The first principle is the realization of truth. Realization of truth enters through four gates, which is the meaning of the four gates of existence, non-existence, etc. Furthermore, the Mahaprajnaparamita Shastra says: 'In order to tame the mind of Channa, one should speak of the sutras that are free from existence and non-existence, in order to attain the Way.' This is the attainment of Arhatship through the gate of 'neither existent nor non-existent.' One should not take this 'neither existent nor non-existent' as the meaning of the Middle Way in Mahayana. Furthermore, the Tattvasiddhi Shastra clarifies that the Middle Way of the sage is to practice detachment from existence and detachment from non-existence. Upon careful examination of this statement, it merely means detachment from existence and non-existence in the views of eternalism and annihilationism, taking a biased truth as the Middle Way, forcibly associating it with Mahayana. Because it does not distinguish Buddha-nature and does not empty Nirvana, it is merely the four gates of the Tripitaka. When this gate is penetrated, the practitioner can see the truth. Question: Since the existence and non-existence of the sixty-two views have been refuted, why suddenly use the four gates to receive beings? Doesn't this revert to existence and non-existence? Answer: Because the various views of existence and non-existence are obstructive and cannot lead to the state of liberation and cessation. Now, using the true Dharma to break their views, severing all existence and non-existence, all the hundred negations and four phrases are removed from the various views, and there is no longer any attachment. Thus, there is no longer the nature of the four attachments. Now, using the meaning of the four siddhantas, adapting to the capacities and benefiting beings, we provisionally use the four gates to teach, so that they can attain understanding. If one does not break the real Dharma of self-nature, it cannot be called provisional teaching. Having already broken self-nature, and there being no real four gates of self-nature, we provisionally establish four gates to guide beings. Once beings have attained understanding, there are no four gates to cling to. Therefore, the Mahaprajnaparamita Shastra says: 'When the Buddha spoke the Dharma to those who were on the path, they immediately understood, and never clung to the gate as a view, like clinging to views of existence and non-existence.' The teachers and Pratyekabuddhas in the Tripitaka are also like this. First, they observe ignorance, old age, and death, impermanent arising and ceasing, constantly changing, and thereby enter into truth. Second, they observe ignorance, karmic conditions, causes and conditions, continuous dependence, who is it that ages and dies? The two practices of arising and Dharma, from illusion, realize and enter into emptiness and equality. The methods of observing the remaining two gates can be inferred by analogy. Those who clarify the Way in the Common Teaching still use the gate of observing non-arising and non-ceasing to enter the Way, calling it the Way. In the past, they were dull-witted, but now they are sharp-witted. Pushing upwards, they analyze the four subtle elements, breaking them down into emptiness, only not breaking the adjacent void, emptiness.

門拆此三假虛塵平等而入。二論因是推拆令空。譬如實柱。若燒若破。令此柱無。此是實空有。是為滅色拆空也。通教不爾。觀五陰等諸法。雖復四微所成。若假實皆如幻化。故大品云。色如幻化。乃至識如幻化。十喻之意正在於此。故映象幻人若有若無。無不定無。有不定有。體知本自不生。今亦如滅。雖復幻化森羅萬像之有。即此幻有是無。不須得其滅已方知是無。何以故。若異於色。可覆滅色取空。今色即是空故不須滅色。故即色是空也。即有是無。此無非定無。何以故。幻無何得定無。即此是有。不須離此無而明有。譬如明鏡內凈空而現種種之色。即此空是色。不可異於此空而辨色。故大品云。即色是空。非色滅空。空即是色。色即是空。故名體法入空。不同拆法之觀也。以根利故。覺色即知。如幻等十喻。若於色生見心。即知此心不自．不他．不共．不無因。乃至受．想．行．識等諸塵對心生。亦不共不無因等。四句檢于生。無有生。檢無生。無有生。撿亦生亦無生。無有生。撿非生非無生。無有生。具如止觀(云云)。即是通教觀法也。中論人云。由滅故生。用此為假。曏者由生故生。既是自生而被破。今由滅生。豈非他生而不破。云此為假生者。此是他生。問。尚未被破。性義未除。云何為假。今破四

【現代漢語翻譯】現代漢語譯本平等地理解和接受『門』（Duara，通往真理之門）、『拆』（Chheda，斷除煩惱）、『此』（Idam，當下）、『三假』（Tri-mithya，三種虛妄：自性、業、果報）、『虛』（Shunyata，空性）、『塵』（Kleshas，煩惱）、『平等』（Samata，平等心）的概念，從而進入真理之門。二論（Dve Vada，兩種錯誤的觀點，即有和無）的目的是通過分析和解構，使一切歸於空性。例如，一根真實的柱子，如果被燒燬或破壞，柱子就不復存在。這是一種實在的空，即通過滅除色（Rupa，物質現象）來達到空性。通教（Tongjiao，三乘共教）則不同。它觀察五陰（Pancha Skandha，色、受、想、行、識）等諸法，雖然由四大（Maha-bhuta，地、水、火、風）組成，但都如幻如化。所以《大品般若經》（Mahaprajnaparamita Sutra）說，色如幻化，乃至識如幻化。十喻（Dasa Upama，十種比喻，說明諸法如幻）的意義就在於此。因此，映象和幻人，說有不是真有，說無也不是真無。體悟到諸法本自不生，現在也如滅一樣。雖然幻化出森羅萬象，但這種幻有即是無。不需要等到滅除之後才知是無。為什麼呢？如果色異於空，還可以滅色取空。現在色即是空，所以不需要滅色。所以說即色是空。即有是無。此無並非定無。為什麼呢？幻無怎麼會是定無呢？即此是有。不需要離開此無而明白有。譬如明鏡內凈空而顯現種種顏色，即此空是色。不可異於此空而辨別色。所以《大品般若經》說，即色是空，非色滅空，空即是，即是空。所以名為體法入空，不同於拆法之觀。因為根器銳利，覺悟到色即是空，如幻等十喻。如果對色產生見解，立刻知道此心不自生、不他生、不共生、不無因生。乃至受、想、行、識等諸塵對心生起，也不共生、不無因生等。用四句（Chatushkoti，四種否定形式：是、非、亦是亦非、既非是亦非非是）來檢驗生，無有生。檢驗無生，無有生。檢驗亦生亦無生，無有生。檢驗非生非無生，無有生。具體內容見《止觀》（Zhi Guan，天臺宗的止觀修行方法）。這就是通教的觀法。中論（Madhyamaka，中觀學派）的人說，由滅故生，用這個作為假。前面說由生故生，既然是自生而被破斥，現在由滅生，難道不是他生而不被破斥嗎？說這是假生，這是他生。問：尚未被破斥，自性之義尚未消除，怎麼能說是假呢？現在破四句。

【English Translation】 English version To enter through the 'door' (Duara, the gate to truth) by dismantling and understanding the 'splitting' (Chheda, cutting off afflictions), 'this' (Idam, the present moment), 'three falsities' (Tri-mithya, three illusions: self-nature, karma, and retribution), 'emptiness' (Shunyata, voidness), 'dust' (Kleshas, defilements), and 'equality' (Samata, equanimity) as equal and illusory. The purpose of the Two Treatises (Dve Vada, two erroneous views, namely existence and non-existence) is to analyze and deconstruct, leading everything to emptiness. For example, a real pillar, if burned or destroyed, the pillar no longer exists. This is a real emptiness, that is, achieving emptiness by eliminating form (Rupa, material phenomena). The Common Teaching (Tongjiao, the teaching shared by the three vehicles) is different. It observes the five skandhas (Pancha Skandha, form, feeling, perception, volition, and consciousness) and other dharmas, although composed of the four elements (Maha-bhuta, earth, water, fire, and wind), are all like illusions. Therefore, the Mahaprajnaparamita Sutra says that form is like an illusion, and even consciousness is like an illusion. The meaning of the ten similes (Dasa Upama, ten metaphors illustrating the illusory nature of phenomena) lies in this. Therefore, images in a mirror and illusory people, saying they exist is not truly existing, saying they do not exist is not truly non-existing. Realize that dharmas are originally unborn, and now they are like extinguished. Although illusions manifest myriad phenomena, this illusory existence is non-existence. There is no need to wait until after extinction to know it is non-existence. Why? If form is different from emptiness, one can eliminate form to obtain emptiness. Now form is emptiness, so there is no need to eliminate form. Therefore, it is said that form is emptiness. Existence is non-existence. This non-existence is not fixed non-existence. Why? How can illusory non-existence be fixed non-existence? This is existence. There is no need to understand existence by separating from this non-existence. For example, a clear mirror is clean and empty and manifests various colors. This emptiness is form. One cannot distinguish form by separating from this emptiness. Therefore, the Mahaprajnaparamita Sutra says that form is emptiness, not that form is extinguished to become emptiness, emptiness is , * is emptiness. Therefore, it is called realizing emptiness through the nature of dharmas, which is different from the view of dismantling dharmas. Because of sharp faculties, one realizes that form is emptiness, like the ten similes. If a view arises regarding form, one immediately knows that this mind is not self-born, not other-born, not co-born, not without cause. Even the defilements such as feeling, perception, volition, and consciousness arise in relation to the mind, and are also not co-born, not without cause, etc. Use the four negations (Chatushkoti, four forms of negation: is, is not, both is and is not, neither is nor is not) to examine birth, there is no birth. Examine non-birth, there is no birth. Examine both birth and non-birth, there is no birth. Examine neither birth nor non-birth, there is no birth. See the Zhi Guan (Tiantai school's method of cessation and contemplation) for details. This is the contemplation method of the Common Teaching. The people of the Madhyamaka (Madhyamaka*, the Middle Way school) say that birth arises from extinction, and use this as a provisional truth. Previously, it was said that birth arises from birth, which is self-birth and is refuted. Now, birth arises from extinction, is this not other-birth and not refuted? Saying this is provisional birth, this is other-birth. Question: It has not yet been refuted, the meaning of self-nature has not yet been eliminated, how can it be said to be provisional? Now refute the four negations.

性義后。以四悉檀赴機立假也。通教亦四門幻有幻無等。以此四門赴利根引入。此四門融妙。但有名字。不可定執。但此教正為菩薩傍入二乘。故經云。欲得聲聞支佛乘者。當學般若。般若即指大品。而大品有共不共。今當料簡。自有共般若共二乘說。即是大品。又有共般若不共二乘說。即是大品。教未與時。但用三藏逗諸聲聞。聲聞爾時不聞通教。自有不共般若共聲聞說。即是大品。命轉教。自有不共般若不共二乘說。如華嚴。二乘如聾啞。問。那不共。那得同說。答。即雖不共。為作由藉令至法華。得共如客作人。于長者財乃非己分。而令領知。為后時付家業作梯漸故也。今一一往體如幻之色。觀法虛玄。今更約自生他生以曉行者。且數息論之。能安之心及所數之息。皆如映象。雖有頭等六分。頭等六分而不可得。即此六分悉是虛無。雖是虛無不可以頭為足。世諦道亂也。即無而有。故能數所數俱是幻化。不妨有一至十能數所數之法。猶計此為有。不能體達虛無以為無生者。即當以三假往撿。但是如幻之法塵。對如幻之意根。生如幻之意識。則有如幻從一至十之數者。為當從幻塵生。為當從幻意生。意生即自生。塵即他生。乃至共無因等。若有四生者即有四性。有四性故即是空有。何名為假。亦不成幻。以四句往

【現代漢語翻譯】現代漢語譯本：性義之後，用四悉檀（Siddhantas，四種成就）來適應根機，設立方便之法。通教也有四門，如幻有、幻無等。用這四門來接引利根之人入門。這四門圓融玄妙，但只是名稱而已，不可執著。但此教主要是爲了菩薩，順帶接引二乘（聲聞乘和緣覺乘）。所以經中說：『想要得到聲聞乘、緣覺乘的人，應當學習般若。』般若就是指《大品般若經》。而《大品般若經》有共同和不共同之處，現在應當加以辨別。有共同般若，與二乘共同宣說的，就是《大品般若經》。又有共同般若，不與二乘共同宣說的，也是《大品般若經》。教法未到時機，只用三藏（經、律、論）來引導聲聞。聲聞當時沒有聽聞通教。又有不共同般若，與聲聞共同宣說的，也是《大品般若經》，命其轉變教法。又有不共同般若，不與二乘共同宣說的，如《華嚴經》，二乘如同聾啞人。問：什麼是不共同？又怎麼能共同宣說呢？答：即使是不共同，也是為他們創造一個憑藉，讓他們到達《法華經》。得到共同之處，就像做客的人，對於長者的財產，本來不是自己的，但讓他知道，是爲了以後交付家業，作為梯子，逐漸引導他們。現在一一往體察，如同幻化的色相，觀察法是虛幻玄妙的。現在更用自生、他生來曉喻修行者。且以數息為例，能安住的心和所數的息，都如映象。雖有頭等六分，頭等六分卻不可得。即此六分都是虛無。雖是虛無，不可以頭為足，世俗的道理就亂了。即無而有，所以能數和所數都是幻化。不妨有一到十的能數和所數之法。如果還執著這些為實有，不能體達虛無，以為無生，就應當用三假（眾假、相續假、處假）來檢查。這只是如幻的法塵，對如幻的意根，產生如幻的意識，則有如幻的從一到十的數。這是從幻塵生，還是從幻意生？意生就是自生，塵就是他生。乃至共生、無因生等。如果有四生，就有四性。有四性，就是空有。還叫什麼假？也不成幻。用四句來推究。

【English Translation】 English version: After the meaning of nature, the Four Siddhanthas (Siddhantas, four kinds of accomplishments) are used to adapt to the faculties and establish expedient methods. The Common Teaching also has four gates, such as illusory existence and illusory non-existence. These four gates are used to lead those with sharp faculties into the path. These four gates are perfectly integrated and profound, but they are only names and should not be clung to. However, this teaching is mainly for Bodhisattvas, incidentally guiding the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, the sutra says: 'Those who wish to attain the Śrāvakayāna and Pratyekabuddhayāna should study Prajna.' Prajna refers to the Mahaprajnaparamita Sutra. And the Mahaprajnaparamita Sutra has common and uncommon aspects, which should now be distinguished. There is common Prajna, which is jointly expounded with the Two Vehicles, which is the Mahaprajnaparamita Sutra. There is also common Prajna, which is not jointly expounded with the Two Vehicles, which is also the Mahaprajnaparamita Sutra. When the teaching is not yet timely, only the Tripitaka (Sutras, Vinaya, Shastras) is used to guide the Śrāvakas. The Śrāvakas did not hear the Common Teaching at that time. There is also uncommon Prajna, which is jointly expounded with the Śrāvakas, which is also the Mahaprajnaparamita Sutra, ordering them to transform their teachings. There is also uncommon Prajna, which is not jointly expounded with the Two Vehicles, such as the Avatamsaka Sutra, where the Two Vehicles are like deaf and mute people. Question: What is uncommon? And how can it be jointly expounded? Answer: Even if it is uncommon, it is creating a basis for them to reach the Lotus Sutra. Obtaining common ground is like a guest worker, whose property does not originally belong to the elder, but he is made aware of it, in order to hand over the family business in the future, as a ladder to gradually guide them. Now, one by one, contemplate the body, like illusory forms, and observe that the Dharma is illusory and profound. Now, let's use self-origination and other-origination to enlighten practitioners. Let's take counting breaths as an example. The mind that can settle and the breath that is counted are like reflections in a mirror. Although there are six parts such as the head, the six parts such as the head cannot be obtained. That is, these six parts are all empty. Although it is empty, you cannot use the head as the foot, and the worldly principles will be disordered. That is, from non-existence comes existence, so both the counter and the counted are illusory. It does not matter if there is a method of counting from one to ten. If you still cling to these as real, and cannot realize emptiness, thinking it is unborn, then you should use the Three Falsities (aggregate-false, continuity-false, location-false) to examine it. This is just an illusory Dharma-dust, facing an illusory mind-root, giving rise to an illusory consciousness, then there is an illusory number from one to ten. Is this born from illusory dust, or born from illusory mind? Mind-born is self-origination, dust-born is other-origination. Even co-origination, causeless-origination, etc. If there are four kinds of origination, then there are four natures. If there are four natures, then there is emptiness and existence. What is it called false? It is also not illusory. Use the four phrases to investigate.

撿。不得四種之生。即是無性。無性生故即是假生。假生非生。是為性空。性空故即是無生。若言四句撿不得性生。而猶執假生者。今明假生本得性體而立。今既無自性。亦無自性之假名。無他性體。亦無他性之假名。故大品云。是字不在內。即不自生。不在外。即不他。不在中間。即不共。亦不常自有。即不無因。是字不住。不住四性中。亦不不住。亦不在無生無性之中。是故此字無所依猗。以不可得故。但有名字。名字亦空。以名字空故。亦不執是假。以假名不可得故。名為相空。相空故即是真諦空。性空故即是俗諦空。以真俗性相空故名為無生。此即是四句撿幻化因成假觀門也。若謂無因成之法者。此即是無法塵對意根生此無塵之計。還以四句撿之。

第一雖作如此不得生相。猶謂有如幻念念相續。從一至十如幻之數。即作相續假撿之。若如幻之心。前念不滅而後念續生。此是生生。以前念不滅而生。即為並生。如母生子。若前念滅后念生。即是他生。若前念亦滅亦不滅后念生。即是共生。若離前念滅不滅而生。即是無因生。今以四句撿相續之生不可得。即是無四種性。生即是性空。性空是空俗。無性而說為無生。但是假。名名字字無所依猗。不內不外不中間。不自有。不住不不住。名字不可得故即是相

【現代漢語翻譯】現代漢語譯本：考察。如果得不到四種生起的方式，那就是無自性。因為無自性而生起，那就是假生。假生不是真正的生起，這叫做性空。因為性空，那就是無生。如果說用四句都考察不到自性生，卻仍然執著于假生，那麼現在說明假生本來是依附於自性而建立的。現在既然沒有自性，也沒有自性的假名；沒有他性，也沒有他性的假名。所以《大品般若經》說：『這個「字」不在內，就是不自生；不在外，就是不他生；不在中間，就是不共生；也不常自有，就是不無因生。』這個「字」不住，不住於四種自性中，也不住于非四種自性中，也不在無生無性之中。因此，這個「字」沒有什麼可以依靠的，因為不可得，所以只是一個名字。名字也是空性的。因為名字是空性的，所以也不執著于這個「假」，因為假名是不可得的，這叫做相空。相空，那就是真諦空；性空，那就是俗諦空。因為真諦和俗諦的自性和現象都是空性的，所以叫做無生。這就是用四句來考察幻化因緣成就的假觀法門。如果說有無因而成就的法，這就是用無法塵來對治意根，產生這種無塵的計較。還是用四句來考察它。第一，即使這樣做了，也得不到生起的現象。仍然認為有如幻的唸唸相續，從一到十，如幻的數字，就用相續的假象來考察它。如果如幻的心，前念不滅而後念相續生起，這是生生，因為前念不滅而生起，就是並生，如同母親生孩子。如果前念滅后念生起，那就是他生。如果前念既滅又不滅而後念生起，那就是共生。如果離開前唸的滅與不滅而生起，那就是無因生。現在用四句來考察相續的生起是不可得的，那就是沒有四種自性。生起就是性空。性空是空俗。沒有自性而說是無生，這只是假名，名字沒有什麼可以依靠的，不在內不在外不在中間，不常自有，不住也不不住。名字不可得，那就是相空。

【English Translation】 English version: Examining. If one cannot obtain the four kinds of arising, then that is no-self-nature (anutpāda-svabhāva) [meaning absence of inherent existence]. Because of arising from no-self-nature, that is false arising. False arising is not true arising; this is called emptiness of nature (śūnyatā). Because of emptiness of nature, that is no-arising (anutpāda). If one says that self-nature arising cannot be examined using the four statements, and yet still clings to false arising, then now it is clarified that false arising is fundamentally established based on self-nature. Now, since there is no self-nature, there is also no false name of self-nature; there is no other-nature, and there is also no false name of other-nature. Therefore, the Mahāprajñāpāramitā Sūtra says: 'This 'word' is not within, which means not self-arising; not without, which means not other-arising; not in between, which means not co-arising; also not constantly self-existent, which means not without cause.' This 'word' does not abide, does not abide in the four natures, nor does it not abide. It is also not in no-arising and no-self-nature. Therefore, this 'word' has nothing to rely on, because it is unattainable, so it is just a name. The name is also empty. Because the name is empty, one does not cling to this 'false', because the false name is unattainable; this is called emptiness of characteristics (lakṣaṇa-śūnyatā). Because of emptiness of characteristics, that is ultimate truth emptiness (paramārtha-satya-śūnyatā); because of emptiness of nature, that is conventional truth emptiness (saṃvṛti-satya-śūnyatā). Because the nature and characteristics of ultimate and conventional truths are empty, it is called no-arising. This is the false contemplation door (mithyā-dṛṣṭi-dvāra) of examining illusory causes and conditions using the four statements. If one says that there are phenomena arising without cause, this is using the dust of no-phenomena to counter the mind-root (manas-indriya), giving rise to this calculation of no-dust. Still use the four statements to examine it. First, even if one does so, one cannot obtain the appearance of arising. One still thinks that there is a continuous sequence of thoughts like illusions, from one to ten, like illusory numbers, then examine it using the false appearance of continuity. If the mind is like an illusion, the previous thought does not cease and the subsequent thought arises continuously, this is arising from arising (utpāda-utpāda), because the previous thought does not cease and arises, it is simultaneous arising (sahaja-utpāda), like a mother giving birth to a child. If the previous thought ceases and the subsequent thought arises, that is other-arising (para-utpāda). If the previous thought both ceases and does not cease and the subsequent thought arises, that is co-arising (saha-utpāda). If it arises apart from the cessation and non-cessation of the previous thought, that is causeless arising (ahetu-utpāda). Now, using the four statements to examine the arising of continuity is unattainable, that is, there are no four natures. Arising is emptiness of nature. Emptiness of nature is empty convention. Saying that there is no arising without nature is just a false name, the name has nothing to rely on, not within, not without, not in between, not constantly self-existent, neither abiding nor not abiding. The name is unattainable, that is emptiness of characteristics.

空。相空是空真。真俗之空本無一念之有。何得有前念續後念耶。當知但假名字說。名字亦空。此是撿相續假入無生也。若謂相續不可得而執無相續者。此亦是無塵對意生心耳。還撿此無相續也(云云)。第三雖復撿相續相性不可得。然猶計此無生之心必有待藉。若本無生今何言生。而須撿破此是無生。當知此無生是待生。得無生之名。就此即為相待。四句撿之。若數息之心生。待無生名生者。即是他生。待生者即是自生共無因等(云云)。若有所待。還成性等。何謂無生。四句撿待不可得。即而無待性無性但假。此假名不住亦不住(云云)。若此三假。四句撿幻生不可得。名為伏惑。真明發時名斷惑。若三藏柝定色令盡名伏。真發為斷。今觀不論除盡。但體知而已。無性無相。因是發真。成通教達也。問。若四句皆是性。云何更立四句之教。所以者何。如阿毗曇見有極微之色不破。由是得道。豈非有性。成論三假觀生法皆空。拆于極微令空。由是得道。豈非空性。昆勒雙教車匿雙離(云云)。若大乘明阿黎耶識自性清凈心。額珠寶藏即是本有。大涅槃空。迦毗城空。智者見空及與不空。佛性亦色非色。中道實相遮於二邊。佛性不空不有。如是等亦是四句。豈非約此為教。若離更無所說。別說只在此四。將不是性耶。

【現代漢語翻譯】現代漢語譯本空。相空是空真。真俗之空本無一念之有。怎麼會有前念延續到后念呢？應當知道這只是假借名字來說。名字也是空。這是檢查相續的虛假，進入無生之境。如果認為相續不可得，而執著于沒有相續，這也是無塵相對意根生起的心而已。還要檢查這沒有相續的說法（等等）。第三，即使檢查相續的相和性都不可得，仍然認為這無生的心必然有所依賴。如果本來就沒有生，現在為何說生？而需要檢查破除這無生。應當知道這無生是依賴於生，才得到無生的名稱。就此而言，就是相對待。用四句來檢查它。如果數息的心生起，依賴於無生的名稱而說生，那就是他生。依賴於生，那就是自生、共生、無因生等等（等等）。如果有所依賴，仍然成為自性等等。怎麼能說是無生呢？用四句來檢查依賴不可得，那就是無待，自性無自性，只是假名。這假名不住留，也不停留（等等）。如果這三種虛假，用四句來檢查幻生不可得，就叫做伏惑。真智光明發顯時，叫做斷惑。如果三藏教義拆解確定色法到完全消失，叫做伏惑，真智發顯叫做斷惑。現在觀察，不論是否除盡，只是體悟到而已。無自性無相狀，因此發顯真智，成就通教的通達。問：如果四句都是自性，為什麼還要設立四句的教義？原因是什麼？比如阿毗曇宗見到有極微的色法而不破除，因此得道，難道不是有自性嗎？成實論的三假觀認為生法都是空，拆解極微使之空，因此得道，難道不是空性嗎？昆勒雙教，車匿雙離（等等）。如果大乘闡明阿賴耶識自性清凈心，額頭上的寶珠藏，就是本來就有的。大涅槃經說空，迦毗羅衛城也空。智者見到空以及不空，佛性也是色非色。中道實相遮蔽二邊。佛性不空也不有。像這些也是四句。難道不是依據這些來作為教義？如果離開這些就沒有什麼可說的了。另外的說法也只是在此四句之中。難道不是自性嗎？

【English Translation】 English version Emptiness. The emptiness of characteristics is true emptiness. The emptiness of truth and convention originally has not a single thought. How can there be a preceding thought continuing to a succeeding thought? You should know that this is merely spoken using borrowed names. Names are also empty. This is examining the falsity of continuity and entering non-origination. If one believes that continuity is unattainable and clings to the absence of continuity, this is merely the mind arising from the interaction of sense objects and the mind-consciousness. One must also examine this notion of the absence of continuity (etc.). Third, even if one examines the characteristics and nature of continuity and finds them unattainable, one still believes that this mind of non-origination must have something to rely on. If there was originally no origination, why speak of origination now? And why is it necessary to examine and refute this non-origination? One should know that this non-origination relies on origination to obtain the name of non-origination. In this regard, it is interdependent. Examine it using the four propositions. If the mind of counting breaths arises, relying on the name of non-origination to say it arises, then it is other-origination. Relying on origination, it is self-origination, co-origination, causeless origination, etc. (etc.). If there is something to rely on, it still becomes self-nature, etc. How can it be said to be non-origination? Examine the reliance using the four propositions and find it unattainable. That is non-dependence, self-nature without self-nature, merely a borrowed name. This borrowed name does not abide, nor does it stay (etc.). If these three falsities, examine the illusory origination using the four propositions and find it unattainable, this is called subduing delusion. When the light of true wisdom manifests, it is called severing delusion. If the Tripitaka teachings dismantle and determine that form is exhausted, it is called subduing delusion; the manifestation of true wisdom is called severing delusion. Now, observing, regardless of whether it is completely eliminated, it is merely realized. Without self-nature and without characteristics, therefore true wisdom is manifested, accomplishing the understanding of the Common Teaching (通教). Question: If the four propositions are all self-nature, why establish the teachings of the four propositions? What is the reason? For example, the Sarvastivadins (阿毗曇宗, Abhidharma school) see the extremely minute particles of form and do not break them down, therefore they attain the Way. Is this not having self-nature? The Treatise on the Accomplishment of Reality (成實論, Chengshi Lun) and its three contemplations of falsity consider all phenomena of arising to be empty, dismantling the extremely minute particles to make them empty, therefore they attain the Way. Is this not emptiness-nature? The Kunle dual teaching, the Chanika dual separation (etc.). If the Mahayana clarifies the self-nature pure mind of the Alaya consciousness (阿黎耶識, Ālaya-vijñāna), the jewel treasury on the forehead is originally present. The Great Nirvana Sutra speaks of emptiness, as does Kapilavastu (迦毗城, Kapilavastu). The wise see emptiness and non-emptiness, and the Buddha-nature is also form and non-form. The Middle Way Reality obscures the two extremes. The Buddha-nature is neither empty nor existent. These are also the four propositions. Are these not used as the basis for the teachings? If one departs from these, there is nothing more to say. Other explanations are only within these four propositions. Is this not self-nature?

答。若計有四句之實。執此為是。此是性義。是故須破。若不破性而言四句者。此是性定。何得稱假名。今聖人正觀之智。破除四執。無四性可存。前人應以四句得度。即以四句施教。無自故假施於自。無他性故假施於他等(云云)。故大論云。若有見取四句。皆不見第一義。若無四性。以四悉檀假說無咎(云云)。通教亦有緣覺從四門入。故大品云。習應無明空。乃至老死空。無明即空。空即無明體。無明既是空。是為緣覺道理之觀(云云)。若別教四門達觀相者。若圓教四門達觀相。備如止觀所明。十種境界。此中應廣明。是為于根本禪中發五分禪。略辨如此(云云)。

複次發特勝善根者。若初禪根本闇心數息。證欲界定。謂言無身如虛空相。如老人穿針謂針無目。若特勝發初禪時。還於身中而覺八觸。覺觀喜樂。如年少眼諦還見針眼。若將初禪。特勝禪亦復如是。何故爾。數時闇數。證時闇證。特勝時緣息出入長短遍身。乃至除捨棄滅等。若發欲界已知長短遍身。今發初禪明見三十六物。大腸小腸而見食若谷粟是麻是豆。了了分明。即是特勝發也。或經得初禪已而發特勝者。約明闇可知。若未得初禪而發此有特勝不單發。要憑根本一時共地所有五支。乃是覺於三十六物。觀此三十六物。喜今始見。入而

【現代漢語翻譯】答：如果認為存在四句（一切事物存在的四種可能性：存在、不存在、既存在又不存在、既非存在又非不存在）的真實性，並執著於此為真理，這就是執著於事物的自性。因此，必須破除這種執著。如果不破除自性，而談論四句，這就是將四句視為固定不變的，又怎麼能稱之為假名（方便施設的名稱）呢？現在，聖人以正確的觀察智慧，破除這四種執著，不存在可以執著的四種自性。前人如果通過四句而得度，就用四句來施教。因為沒有自性，所以假借施設於自身；因為沒有他性，所以假借施設於他人等等。所以，《大智度論》說：『如果有人執著於四句，就不能見到第一義諦（ ultimate truth）。』如果沒有四種自性，用四悉檀（四種利益眾生的方法）假說就沒有過失。通教（三乘共修的教法）中也有緣覺（pratyekabuddha，獨自覺悟者）從四門（四種修行方法）進入。所以，《大品般若經》說：『修習應無明空，乃至老死空。無明即是空，空即是無明體。無明既然是空，這就是緣覺道理的觀察。』如果別教（菩薩藏獨有的教法）用四門通達觀想，或者圓教（最圓滿的教法）用四門通達觀想，都詳細地記載在《止觀》中所闡明的十種境界中。這裡應該廣泛地闡明。這就是在根本禪中發起五分禪（五種禪定）。簡略地辨析如此。

再次，發起特勝（特別殊勝的禪定）善根的情況是：如果初禪的根本禪定用心數息，證得欲界定（欲界的禪定），就說沒有身體，如同虛空一樣。就像老人穿針，說針沒有孔眼一樣。如果特勝禪定在初禪時發起，就能在身體中覺察到八觸（地、水、火、風、暖、動、澀、滑）。覺察到覺、觀、喜、樂。就像年輕人用眼睛仔細地看，就能看到針孔一樣。如果將初禪和特勝禪定相比，也是如此。為什麼呢？數息時是暗中數息，證得禪定時是暗中證得。特勝禪定時，緣于氣息的出入長短遍佈全身，乃至除、舍、棄、滅等等。如果發起欲界定，已經知道氣息的長短遍佈全身，現在發起初禪，就能清楚地看到三十六物（人體內的三十六種不凈物），大腸小腸，並且能看到食物，是穀子還是粟米，是芝麻還是豆子，清清楚楚，這就是特勝禪定的發起。或者已經證得初禪，然後發起特勝禪定，可以根據明暗來了解。如果還沒有證得初禪，而發起這種特勝禪定，不是單獨發起，一定要憑藉根本禪定，一時與共地（共同的基礎）的所有五支（五種禪定支分），才能覺察到三十六物。觀察這三十六物，歡喜現在才見到，進入而

【English Translation】 Answer: If one considers the reality of the four sentences (the four possibilities of existence for all things: existence, non-existence, both existence and non-existence, neither existence nor non-existence) and clings to this as truth, this is clinging to the self-nature of things. Therefore, this clinging must be broken. If one speaks of the four sentences without breaking self-nature, this is considering the four sentences as fixed and unchanging, how can they then be called provisional names (names provisionally established)? Now, the sages, with the wisdom of correct observation, break these four attachments, and there is no fourfold self-nature to cling to. If predecessors were liberated through the four sentences, they would use the four sentences to teach. Because there is no self-nature, they provisionally establish it in oneself; because there is no other-nature, they provisionally establish it in others, and so on. Therefore, the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'If someone clings to the four sentences, they cannot see the ultimate truth ( paramartha ).' If there is no fourfold self-nature, there is no fault in using the four siddhantas (four methods of benefiting beings) to speak provisionally. In the Common Teaching (teachings shared by the three vehicles), there are also pratyekabuddhas (solitarily enlightened ones) who enter through the four doors (four methods of practice). Therefore, the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'Practice should be emptiness of ignorance, and even emptiness of old age and death. Ignorance is emptiness, and emptiness is the substance of ignorance. Since ignorance is emptiness, this is the observation of the principle of the pratyekabuddha.' If the Distinct Teaching (teachings unique to the Bodhisattva path) uses the four doors to attain insight into appearances, or if the Perfect Teaching (the most complete teaching) uses the four doors to attain insight into appearances, all are described in detail in the ten realms explained in Mohe Zhiguan (Great Calming and Contemplation). This should be extensively explained here. This is the arising of the fivefold dhyana (meditation) from the fundamental dhyana. A brief analysis is given thus.

Furthermore, the circumstances of arousing the roots of special insight (vipassana) are: If the fundamental dhyana of the first dhyana uses mind to count the breaths, attaining the dhyana of the desire realm, one says that there is no body, like empty space. It is like an old man threading a needle, saying that the needle has no eye. If special insight arises during the first dhyana, one can perceive the eight touches (earth, water, fire, wind, warmth, movement, roughness, smoothness) in the body. One perceives perception, observation, joy, and happiness. It is like a young man using his eyes carefully to see the eye of the needle. If the first dhyana is compared to special insight, it is also like this. Why is this so? Counting the breaths is counting in darkness, attaining dhyana is attaining in darkness. During special insight, one focuses on the breath's entry and exit, length, and pervasiveness throughout the body, and even removal, abandonment, rejection, extinction, and so on. If one has aroused the dhyana of the desire realm and already knows the length and pervasiveness of the breath throughout the body, now arousing the first dhyana, one can clearly see the thirty-six impurities (the thirty-six impure substances in the human body), the large intestine and small intestine, and can see the food, whether it is millet or rice, sesame or beans, clearly and distinctly. This is the arising of special insight. Or, if one has already attained the first dhyana and then arouses special insight, one can understand it based on brightness and darkness. If one has not yet attained the first dhyana and arouses this special insight, it is not aroused alone; one must rely on the fundamental dhyana, at the same time, with all five branches (five factors of dhyana) on the common ground (common foundation), to perceive the thirty-six impurities. Observing these thirty-six impurities, one rejoices that one sees them now, entering and

生於樂。以一心如是。五支不比前也。如水和沙糖石蜜氣味沉重。證者自知(云云)。例前亦應有五支之義類作(云云)。發通明禪相者。既三事通觀。所發亦異。特勝是總。通明為別。若初觀三事已覺三事通同無礙。或可至欲界空中覺三事通同。若本得初禪。今發此相。自知事別。若未得初禪。今發此定。要附根本同。發即備五支。如大集所明。其相大異覺支者。如心覺大覺。思惟大思惟。如心者如。即無空也。于欲界定中不見身心相名為如心。覺大覺者。似於無漏氣分。殆如理空。故言大覺。後去思大思．行遍行亦如是。非但覺身內皮內。亦覺外間五行山河等法。亦覺無漏慧行。故言遍行大行。事在別卷(云云)。餘一切禪亦應分別。今不委論(云云)。複次三止非但發諸禪證。亦發諸禪那。如於欲定忽覺氣息長短毛孔虛疏。即是發特勝修義。余修例爾。若未經證初禪而發諸法者。終以根本為本法。如數人同謂。修義證者。一時證根本及諸禪也。若闇證者。不別其相。知法者及尋經論。識相宛然。五支悉異(云云)。

釋驗虛實者。虛則是邪。實則是正。邪是偏邪為義。正是從客不墮二邊。若世間禪者亦有邪心。若過若不及。二十種名邪。無此名正。若出世間亦有邪正。以前世間之正皆名為邪。墮在常見有

【現代漢語翻譯】現代漢語譯本：生於快樂之中。以一心達到這種境界。五支（五種禪定支分）與之前的不同。就像水與砂糖、石蜜混合，氣味沉重。證悟者自知（此處省略）。如同之前的情況，也應該有五支的意義和類別（此處省略）。如果發起通明禪相，既然對三事（身、受、心）通達觀察，所發起的禪相也不同。特勝（殊勝）是總括，通明是分別。如果最初觀察三事時，已經覺察到三事通達相同，沒有障礙，或許可以在欲界空中覺察到三事通達相同。如果本來已經得到初禪，現在發起這種禪相，自然知道事情的差別。如果還沒有得到初禪，現在發起這種禪定，一定要依附於根本禪定相同。發起時就具備五支，如《大集經》所闡明。其禪相大不相同。覺支（覺悟的支分），如心覺大覺，思惟大思惟。如心者，如，就是無空。在欲界定中不見身心相，名為如心。覺大覺者，類似於無漏的氣分，大概如同理空，所以說大覺。之後思大思、行遍行也是這樣。不僅僅覺察到身內皮內，也覺察到外間五行山河等法，也覺察到無漏慧行，所以說遍行大行。事情在別的卷中（此處省略）。其餘一切禪定也應該分別說明，現在不詳細論述（此處省略）。再次，三止（三種止觀）不僅僅發起各種禪定證悟，也發起各種禪那（禪定）。如在欲界定中忽然覺察到氣息長短、毛孔虛疏，這就是發起特勝修義。其餘的修行可以以此類推。如果未經證得初禪而發起各種禪法，最終以根本禪定為根本法。如同幾個人一同認為，修行證悟者，一時證得根本禪定以及各種禪定。如果暗中證悟，不分別其禪相。知法者以及尋經論，認識禪相宛然，五支完全不同（此處省略）。解釋驗證虛實：虛就是邪，實就是正。邪是偏邪的意思，正是從客觀出發不墮入二邊。如果世間禪定者也有邪心，如果過分或者不及，二十種名稱為邪，沒有這些就稱為正。如果出世間也有邪正，以前世間的正都稱為邪，因為墮落在常見之中。

【English Translation】 English version: Born in joy. Achieving this state with a single mind. The five branches (five factors of dhyana) are different from before. Like water mixed with sugar and rock candy, the taste is heavy. The one who realizes it knows it for themselves (omitted here). As in the previous case, there should also be the meaning and categories of the five branches (omitted here). If the phase of clear and bright dhyana arises, since there is thorough observation of the three things (body, sensation, mind), the dhyana that arises is also different. 'Special excellence' (特勝, Tesho) is the general term, 'clear and bright' (通明, Tongming) is the specific term. If, when initially observing the three things, one has already realized that the three things are interconnected and unobstructed, perhaps one can realize the interconnection of the three things in the desire realm's space. If one has already attained the first dhyana, and now this phase arises, one naturally knows the difference in the matter. If one has not yet attained the first dhyana, and now this samadhi arises, it must be attached to the same fundamental dhyana. When it arises, it is equipped with the five branches, as explained in the Mahasamghata Sutra (大集經, Dajijing). Its phases are greatly different. The enlightenment branch (覺支, Juezhi), such as mind-enlightenment great enlightenment, thought-great thought. 'Like mind' (如心, Ruxin) means 'like', which is non-emptiness. Not seeing the phases of body and mind in the desire realm samadhi is called 'like mind'. 'Enlightenment-great enlightenment' (覺大覺, Jue Dajue) is similar to the un-leaked air, roughly like the emptiness of principle, so it is called 'great enlightenment'. Afterwards, thought-great thought, action-universal action are also like this. Not only is one aware of the inside of the body and the inside of the skin, but also the external five elements, mountains, rivers, and other dharmas, and also the un-leaked wisdom practice, so it is called universal action-great action. The matter is in another volume (omitted here). All other dhyanas should also be explained separately, but I will not discuss them in detail now (omitted here). Furthermore, the three cessations (三止, Sanzhi) not only give rise to various dhyana realizations, but also give rise to various dhyanas (禪那, Channa). For example, in the desire realm samadhi, one suddenly becomes aware of the length of the breath and the sparseness of the pores, this is the arising of the meaning of special excellence practice. Other practices can be inferred from this. If one has not yet attained the first dhyana and various dharmas arise, the fundamental dhyana will ultimately be the fundamental dharma. Like several people who together believe that the practitioner realizes, at the same time, the fundamental dhyana and various dhyanas. If one realizes it secretly, one does not distinguish its phases. Those who know the dharma and seek the sutras and treatises recognize the phases clearly, and the five branches are completely different (omitted here). Explaining the verification of emptiness and reality: emptiness is evil, reality is right. Evil means biased and deviant, right means proceeding from objectivity without falling into either extreme. If worldly dhyana practitioners also have evil minds, if it is excessive or insufficient, twenty kinds are called evil, without these it is called right. If there is transcendence of the world, there is also evil and right, the right of the previous world is all called evil, because it falls into the common view.

為法故。所以名邪見。第一義名之為正。若出世上上禪亦有邪正。世與出世墮在二邊。名之為邪。得入中道。名之為正。問。無漏已去。不應為魔所嬈。答。大品云。魔雖不嬈令還三界。亦嬈令失中道。複次若有方便發得正禪。正禪處復增長。設發邪法。即能以正法治之。令終還正。即于邪中具於一切法。邪有四緣。所生亦空亦假亦中。非唯能使邪禪成正。后廣通諸法。若無巧方便止能即驗之。此但能卻邪定顯正定。不能于中道具足一切佛法也。複次。發觸有若過若不及者。覺已除遣。若久久不遣。即能破壞於禪。或致狂悸悸諸病。假令不成於病。此人所為所作諸行漸當破壞。何故爾。禪是功德藂林。能周正人身口。資成戒行。豈有習禪人身口戒行雜亂。當知是因觸邪僻故爾(云云)。問。發四禪皆得有不。答。魑魅魍魎處處皆有。而初禪鄰欲界。過患最多。故九十六道唯三道是正。余悉是邪。四禪安免邪也。譬如少男少女常思念欲事。纏綿在心。故精媚所著。行人亦如是。若邪念思想。行其邪道念其法。邪即得入。而狂亂失心者壞禪(云云)。今欲分判九十三種相貌。依彼經中自說諸道之相。來約行者心中所證邪法。若相應者即是其道也。如是一一配奠。令使分明。須識邪假。自能嚴防。亦使他人警覺。又若以九十

【現代漢語翻譯】現代漢語譯本爲了法的緣故，所以稱為邪見。第一義諦才可稱之為正。如果出世間的上上禪也有邪正之分。世間法和出世間法都落在二邊，就稱為邪。能夠進入中道，就稱為正。問：無漏的修行者，不應該再被魔所擾亂。答：《大品般若經》說，魔雖然不能使修行者回到三界，但會擾亂他們，使他們失去中道。再次，如果有人以方便法門發起正禪，正禪的境界就會增長。即使發起邪法，也能用正法來糾正，最終迴歸正道。也就是說，在邪法中也具備一切正法。邪法有四種因緣，所生之法亦空亦假亦中。不僅能使邪禪轉為正禪，還能廣泛地通達諸法。如果沒有巧妙的方便法門，只能立即驗證。這隻能去除邪定，顯現正定，不能在中道中具足一切佛法。再次，如果發觸時有過或不及的情況，覺察后應立即去除。如果長期不去除，就會破壞禪定，甚至導致狂亂、驚悸等疾病。即使沒有引發疾病，此人所作所為也會逐漸敗壞。為什麼呢？因為禪是功德的叢林，能夠端正人的身口意，資助成就戒行。哪裡會有修習禪定的人，身口意戒行卻雜亂無章的呢？這一定是由於觸及邪僻的緣故。問：發起四禪時，都會有邪嗎？答：魑魅魍魎到處都有。而初禪鄰近欲界，過患最多。所以九十六種外道中，只有三種是正的，其餘都是邪的。四禪怎麼能免於邪呢？譬如少男少女常常思念情慾之事，纏綿於心，所以容易被精怪迷惑。修行人也是如此，如果邪念思想，行其邪道，念其邪法，邪就容易侵入，導致狂亂失心，破壞禪定。現在想要分辨九十三種相貌，依據經中所說的各種外道之相，來對應修行者心中所證的邪法。如果相應，就是那些外道的法門。像這樣一一對應，使之分明。必須認識邪法和假法，才能嚴加防範，也能使他人警覺。如果用九十

【English Translation】 English version It is because of the Dharma that it is called 'wrong view'. Only the ultimate truth can be called 'right'. If even the highest meditation in the transcendent world has right and wrong aspects, then worldly and transcendent dharmas, falling on either side, are called 'wrong'. Being able to enter the Middle Way is called 'right'. Question: Those who have gone beyond outflows (arhats) should not be disturbed by demons. Answer: The Mahaprajnaparamita Sutra says that although demons cannot make practitioners return to the Three Realms, they can disturb them, causing them to lose the Middle Way. Furthermore, if someone initiates right meditation with skillful means, the state of right meditation will increase. Even if they initiate wrong dharmas, they can correct them with right dharmas, eventually returning to the right path. That is to say, even in wrong dharmas, all right dharmas are present. Wrong dharmas have four conditions, and the dharmas they produce are empty, provisional, and the Middle Way. They can not only transform wrong meditation into right meditation but also widely penetrate all dharmas. Without skillful means, one can only verify immediately. This can only remove wrong samadhi and reveal right samadhi, but it cannot fully embody all the Buddha-dharma in the Middle Way. Furthermore, if there is an excess or deficiency in the arising of sensations, one should immediately remove them upon noticing. If they are not removed for a long time, they can destroy the samadhi, even leading to madness, palpitations, and other illnesses. Even if it does not lead to illness, the actions and deeds of this person will gradually be corrupted. Why? Because samadhi is a forest of merit and virtue, capable of rectifying a person's body, speech, and mind, and supporting the accomplishment of precepts and conduct. How can a person who practices samadhi have chaotic precepts and conduct in body, speech, and mind? It must be due to touching upon wrong and perverse things. Question: Is it possible to have evil when initiating the four dhyanas (four levels of meditative absorption)? Answer: Chimei Wangliang (魑魅魍魎, mountain and river demons) are everywhere. However, the first dhyana is closest to the desire realm, and its faults are the most numerous. Therefore, among the ninety-six non-Buddhist paths, only three are right, and the rest are wrong. How can the four dhyanas be free from evil? For example, young boys and girls often think about lustful matters, lingering in their minds, so they are easily possessed by spirits. Practitioners are also like this. If they have wrong thoughts and ideas, practice wrong paths, and contemplate wrong dharmas, evil will easily enter, leading to madness and loss of mind, destroying the samadhi. Now, I want to distinguish the ninety-three kinds of appearances, based on the appearances of various non-Buddhist paths described in the scriptures, to correspond to the wrong dharmas realized in the minds of practitioners. If they correspond, they are the teachings of those non-Buddhist paths. Corresponding them one by one like this will make them clear. One must recognize wrong dharmas and false dharmas in order to strictly guard against them and also to alert others. If using ninety

三相來驗心。但識邪名不識心法。是名有聞無慧。但識邪心不識名。此是有慧無聞。若名法兼俱。心瞻周正。假令發如此等者。必能遣卻也。此中應廣出證。邪定之人為證(云云)。又約一動觸判邪正相余不出者。如五部律種種解釋。假有一事非律所載。亦引例為解。大乘義若無文。亦引例為釋令。禪門無量邪正不一。但深得初禪觸中邪正之意。例通一切。無往不去。故書云。詩三百。一言已蔽諸。所云思無邪也。假令上風正治之。能下判邪倒之失。只是一無邪耳。故瑞應云。得一心者萬邪滅矣。能如此善識真偽魔事。萬端悉皆滅矣。正有二。一世正見。即是因果之道。如世王治法。大經云。牛中牛相。馬中馬相。不相混濫。是名世間正見。若出世者。何者是牛。牛無牛相。無牛而計有牛。即是倒惑。非出世正見。今撿牛無牛相。馬無馬相。故非顛倒。則是出世正見。破六十二見生空。生空既去。法空又遣。念非正見也。今次第禪門從淺至深。明世間正見。次明出世正見。故百論云。福能去。非空能去。福即此義也。又十種正法互相資成。若不爾者。則非正定。如十人同心去相來辨。又根本禪雖無二十邪而發。余禪有一邪。非但壞余禪亦壞根本(云云)。若初發根本有邪。更發余禪。余禪但有正相。而根本邪相亦自退

【現代漢語翻譯】現代漢語譯本用三相來驗證內心。如果只認識邪名而不認識心法，這叫做有聞無慧。如果只認識邪心而不認識名，這叫做有慧無聞。如果名和法兼備，心就能周正。假設有人能做到這樣，必定能夠去除邪念。這裡應該廣泛地引用證據，以邪定之人作為例證（此處省略）。又根據一動一觸來判斷邪正，其餘的不詳細說明。例如五部律中有各種解釋，假設有一件事沒有記載在律中，也可以引用例子來解釋。大乘佛法的意義如果沒有經文依據，也可以引用例子來解釋。禪門中有無數的邪正之分，不盡相同，但如果能深刻理解初禪中觸的邪正之意，就可以類推到一切情況，無往不利。所以《詩經》說：『詩三百，一言以蔽之』，所說的就是『思無邪』啊！假設用正風來治理，就能判斷邪倒的過失，關鍵就在於『無邪』二字。所以《瑞應經》說：『得到一心，萬邪滅矣。』如果能這樣善於識別真偽魔事，各種魔事都會消滅。正有兩種，一是世間正見，也就是因果之道，就像世間君王的治理方法。《大般涅槃經》說：『牛中有牛的特徵，馬中有馬的特徵，不會混淆。』這叫做世間正見。如果是出世間的正見，什麼是牛呢？牛沒有牛的特徵。沒有牛卻認為有牛，這就是顛倒迷惑，不是出世間的正見。現在考察牛沒有牛的特徵，馬沒有馬的特徵，所以不是顛倒，這就是出世間的正見，破除六十二見，證悟空性。證悟空性之後，法空也要去除，執著于空也不是正見。現在次第禪門從淺到深，先說明世間正見，再說明出世正見。所以《百論》說：『福可以去除，但空不能去除。』福就是這個意思。又有十種正法互相資助成就，如果不是這樣，就不是正定。就像十個人同心協力，互相辨別。又根本禪雖然沒有二十種邪念產生，但其餘的禪定有一種邪念，不僅會破壞其餘的禪定，也會破壞根本禪（此處省略）。如果最初發根本禪時有邪念，再發其餘的禪定，其餘的禪定即使只有正相，根本禪的邪相也會自然退去。

【English Translation】 English version Use the three characteristics to examine the mind. If one only recognizes the names of evil but does not understand the Dharma of the mind, this is called 'having heard but lacking wisdom'. If one only recognizes the evil mind but does not recognize the names, this is called 'having wisdom but lacking hearing'. If names and Dharma are both present, the mind will be upright and correct. Suppose someone can achieve this, they will surely be able to dispel evil thoughts. Here, evidence should be widely cited, using those with wrong samadhi (samādhi) (concentration) as examples (omitted here). Furthermore, judging right and wrong based on a single movement or touch, without elaborating on the rest. For example, the five Vinayas (Vinaya) (collection of monastic rules) have various explanations. Suppose there is a matter not recorded in the Vinaya, examples can still be cited for explanation. If there is no textual basis for the meaning of Mahayana (Mahāyāna) (the Great Vehicle), examples can also be cited for explanation. There are countless distinctions between right and wrong in the Chan (Zen) school, which are not all the same, but if one can deeply understand the meaning of right and wrong in the touch of the first Dhyana (Dhyāna) (meditative state), it can be applied to all situations without fail. Therefore, the Book of Poetry says: 'The three hundred poems, one phrase covers them all,' referring to 'thinking without evil!' Suppose using the right wind to govern, one can judge the faults of wrong and inverted views, the key lies in 'no evil'. Therefore, the Auspicious Response Sutra says: 'Attaining one-pointedness of mind, ten thousand evils will be extinguished.' If one can skillfully recognize true and false demonic affairs in this way, all kinds of demonic affairs will be extinguished. There are two kinds of rightness, one is worldly right view, which is the path of cause and effect, like the governance methods of worldly kings. The Mahaparinirvana Sutra (Mahāparinirvāṇa Sūtra) says: 'Among cows, there are the characteristics of cows; among horses, there are the characteristics of horses; they are not confused.' This is called worldly right view. If it is supramundane right view, what is a cow? A cow has no characteristics of a cow. To think there is a cow when there is no cow is inverted delusion, not supramundane right view. Now examining, a cow has no characteristics of a cow, a horse has no characteristics of a horse, so it is not inverted, and this is supramundane right view, breaking the sixty-two views, realizing emptiness. After realizing emptiness, the emptiness of Dharma must also be removed; clinging to emptiness is not right view. Now, the sequential Chan gate, from shallow to deep, first explains worldly right view, then explains supramundane right view. Therefore, the Hundred Treatises says: 'Merit can be removed, but emptiness cannot be removed.' Merit is this meaning. Furthermore, the ten kinds of right Dharma mutually support and accomplish each other; if not, it is not right samadhi. It is like ten people working together to discern each other. Furthermore, although the fundamental Dhyana does not have twenty kinds of evil thoughts arising, if other Dhyanas have one evil thought, it will not only destroy the other Dhyanas but also destroy the fundamental Dhyana (omitted here). If there is an evil thought when initially developing the fundamental Dhyana, and then developing other Dhyanas, even if the other Dhyanas only have right characteristics, the evil characteristics of the fundamental Dhyana will naturally recede.

失。邪不干正。如福德人住處。少鬼遠去(云云)。將此發宿習之意。廣歷信行。發四種不同。后曆法行四種不同。又魔三乘人各有須行(云云)。約此判賢聖位。如此翻轉。出生百千萬種不可窮盡。只約一人。或坐不悟。因師即悟。或闇即悟。因坐而悟。如是不同。將此望如來放光。聖說聖嘿。為緣差異。后應何量。又復修事發無漏名發無漏者。或但有退分習。或但守分住進達。今便發。而昔於一種事禪但作事修。是故今但發於事。若昔約事中而緣真者。今修道時。于修法中少許因緣即發無漏也。

禪門章(畢)

【現代漢語翻譯】現代漢語譯本：喪失。邪惡不能侵犯正義。比如有福德的人居住的地方，少有鬼怪能夠靠近（等等）。將這種引發宿習的意義，廣泛經歷信行，引發四種不同的情況。之後經歷法行，又有四種不同的情況。而且魔對三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）的人各有需要修行的（等等）。根據這些來判斷賢聖的地位。如此翻轉，出生百千萬種不可窮盡的變化。僅僅就一個人而言，或者打坐不能領悟，因為師父的引導而領悟。或者在黑暗中就能領悟，因為打坐而領悟。像這樣各有不同。將這些與如來（Tathagata，如來）放光、聖人的言說或沉默相比，作為因緣的差異，之後應該如何衡量呢？又，修習事務而證得無漏，稱為證得無漏的人，或者只有退步的習氣，或者只是守住現有的程度而不能進步。現在就證得了。而過去在同一種禪定事務中只是作為事務來修習。所以現在只是在事務上證得。如果過去在事務中而緣于真理的人，現在修道的時候，在修法中稍微有一點因緣就能證得無漏了。

禪門章（完）

【English Translation】 English version: Loss. Evil cannot overcome righteousness. For example, in a place where virtuous people reside, few ghosts can approach (etc.). Taking this meaning of arousing past habits, widely experiencing faith and practice, it gives rise to four different situations. Afterwards, experiencing Dharma practice, there are again four different situations. Moreover, Mara (魔，demon) has different practices required for people of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) (etc.). Based on these, one judges the positions of the worthy and the saintly. Such transformations give rise to hundreds of thousands of inexhaustible variations. Considering just one person, they may not attain enlightenment through sitting meditation, but attain it through the guidance of a teacher. Or they may attain enlightenment in darkness, or attain it through sitting meditation. Such are the differences. Comparing these to the Tathagata's (如來，Thus Come One) emitting light, or the sage's speech or silence, as differences in conditions, how should one measure the consequences? Furthermore, cultivating affairs and attaining non-outflow (無漏, freedom from outflows), one is called a person who has attained non-outflow. They may only have the habit of regressing, or they may only maintain their current level without progressing. Now they attain it. In the past, in the same kind of Zen (禪，meditation) affair, they only practiced it as an affair. Therefore, now they only attain it in the affair. If in the past, one was connected to truth through affairs, then now, when cultivating the path, with just a slight condition in the practice of Dharma, one can attain non-outflow.

Chapter on the Zen Gate (End)