止觀大意
Essentials of Calm and Insight
唐天台沙門釋湛然述
因員外李華欲知止觀大意略報綱要。
略述教觀門戶大概。今家教門以龍樹為始祖。慧文但列內觀視聽而已。洎乎南嶽天台。復因法華三昧。發陀羅尼。開拓義門觀法周備。消釋諸經。皆以五重玄解十義。融通觀法。乃用五科方便十乘軌行。言五重者。一切經前五義玄釋。名通義異。以總冠別。謂釋名。出體。明宗。辨用。判教。自法華前諸教未合五重皆麁。來至法華名等俱妙。廣如玄文十卷委釋。言十義者。一先明道理寂絕亡離不可思議。於一寂理不分而分。離開諸諦。謂四四諦七二諦五三諦等。若開若合權實道理冷然可見。二能詮教門。綱格槃峙包括祕露。謂漸頓不定祕密藏通別圓。得此八意。一代聲教化道可知。三經論矛盾言義相乖。不可以情通。不可以博解。古來執諍連代不休。今用四悉檀意。無滯不融。拔擲自在。四者巧破執著。善用諸句破能著心。如所破惑單複具足。無言窮逐。五結正法門。對當行位使依教修有方便。依行證有階差。賢聖不濫。免增上慢。六隨以一句縱橫無礙。而綸緒次第宛然成章。七開章科段鉤銷相承。決疏文勢生起冠帶。八帖釋經文。須義順理當。九翻譯方言。令名義不壅。十一一句下理觀消通觀。與經合印心成行。非數他寶。若釋法華彌須曉了權實本迹。方可立行。此經獨得稱妙。方可依此以立觀意。言五方便及十乘軌行者。即圓頓止觀全依法華圓頓止觀。即法華三昧之異名耳。若欲修此圓頓三昧。具圓十乘方名圓行。方便品法文雖略。譬諭品大車諭足。
然止觀十卷大分為二。初之二卷略釋綱紀。後之八卷廣明行相。初略明中又開為五。謂發圓心。修圓行。感圓果。起八教歸三德。初發圓心在第一卷。謂約四弘四諦六即。以簡偏圓發心之相。四弘是能發之誓。四諦是所依之境。六即是所歷之位。誓若無境名為狂願。境不辨位凡聖不分。言依境發誓者。謂眾生無邊誓願度。依苦諦境。煩惱無數誓願斷。依集諦境。法門無盡誓願知。依道諦境。佛道無上誓願成依滅諦境。涅槃經中四諦開為四重。故使弘誓亦有四番。今簡偏從圓。以此圓四願融前三願。無非法界。故依法界起於妙願。初心遍攝觀惑法界。遍習佛法三身等證。已發圓心未知圓心。為初心是。為後心是。為初即後。為初異後。若初非後是。若初心異後。俱非圓融。故辨六即而判是非。謂理即。名字即。觀行即。相似即。分真即。究竟即。即故初後俱是。六故初後不濫。理同故即。事異故六。凡諸經中有即名者。如生死即涅槃之流。皆以六位甄之。使始終理同。而初後無濫。次修圓行等四文。並在第二卷中。初圓行者。謂四種三昧遍攝眾行。若無勝行勝果難階。一常坐出文殊問文殊說兩般若經。亦名一行三昧。唯專念法界故也。以九十日為一期。二常行出般舟三昧經。亦名佛立三昧。成時見十方佛在室中立。亦以九十日為一期。三半行半坐出法華方等二經。法華三七日為一期。方等不限時節。四非行非坐亦名隨自意。意起即觀故也。方法出請觀音等諸大乘經。通於四儀及諸作務公私忽遽。亦可修也。是四三昧行異理同。是故同用十乘之法。二感圓果者。由諸行故得入圓位。近在初住名無生忍。遠期妙覺名寂滅忍。初住功能具如華嚴歎初住文。即其相也。豈可造次自謂證真。乃至妙覺廣如經說。三起八教者。既入位已八相成道。現十界身。能隨順物機。用三藏等四及漸等四。五時利物。一代始終。四歸三德者。機緣息已宜歸三德。三德者何。謂祕密藏。故涅槃云。安置諸子祕密藏中。我亦不久自住其中。次第三卷去。廣釋行相。開演前五。令易行故。謂釋止觀名。辨止觀體。明體攝法。判法偏圓此四並在第三卷中。次為正修作前方便。並在第四卷中。謂二十五法。總為五科。初具五緣。一衣食具足。離希望緣故。二持戒清淨。離惡道因故。三閑居靜處。離憒鬧事故。四息諸緣務。棄猥雜業故。五須善知識有諮疑地故。文中各有事理二具。二訶五欲。謂色聲香味觸。正報依報各具此五。並能生於行者須欲心故。故須訶滅。文中自有事理二訶。三棄五蓋者。緣具無欲方堪入觀。觀未相應五法覆心。謂貪欲瞋恚睡眠掉悔狐疑。由觀所起倍異於常。損於寂照覺已須棄。文中各有事理二棄。四調五事者。蓋去不入。當是身等五法不調。謂身息心三定內合調。令身不寬急。心無澁滑心無浮沈。眠食二法定外各調。眠應不節不恣食。使不饑不飽。五行五法者。四科雖具必須此五方成行首。一樂欲。須希慕故。二專念。須憶持故。三精進。須相續故。四巧慧。須迴轉故。五一心。無他求故。具此方便。正觀可獲。正觀者何。所謂十法。若無此十。名壞驢車。又此十法雖俱圓常圓。人復有三根不等。上根唯一法。中根二或七。下根方具十。上根一法者。謂觀不思議境。境為所觀。觀為能觀。所觀者何。謂陰界入不出色心。色從心造全體是心。故經云。三界無別法。唯是一心作。此之能造具足諸法。若漏無漏非漏非無漏等。若因若果非因非果等。故經云。心佛及眾生。是三無差別。眾生理具諸佛已成。成之與理莫不性等。謂一一心中一切心。一一塵中一切塵。一一心中一切塵。一一塵中一切心。一一塵中一切剎。一切剎塵亦復然。諸法諸塵諸剎身。其體宛然無自性。無性本來隨物變。所以相入事恒分。故我身心剎塵遍。諸佛眾生亦復然一一身土體恒同。何妨心佛眾生異。異故分於染淨緣。緣體本空空不空。三諦三觀三非三。三一一三無所寄。諦觀名別體復同。是故能所二非二(三觀名義在纓絡等經。三諦名義在王仁等經)如是觀時名觀心性。隨緣不變故為性。不變隨緣故為心。故涅槃經云。能觀心性名為上定。上定者。名第一義。第一義者。名為佛性。佛性者。名毘盧遮那。此遮那性具三佛性。遮那遍故三佛亦遍。故知三佛唯一剎那。三佛遍故剎那則遍。如是觀者。名觀煩惱。名觀法身。此觀法身。是觀三身。是觀剎那。是觀海藏。是觀真如。是觀實相。是觀眾生。是觀己身。是觀虛空是觀中道。故此妙境為諸法本。故此妙觀是諸行源。如是方離偏小邪外。所以居在十法之首。上根一觀橫竪該攝。便識無相眾相宛然。即破無明登於初住。若內外凡。故諭云。其事高廣乃至道場。中根未曉。更修下法。二起慈悲心者。觀境不悟。須加發心。此人無始已起弘誓。故云。發僧那於始心。終大悲以赴難。僧那者。弘誓也。赴難者。入惡也。今由觀境不契於理。重須發誓。於靜心中思惟彼我。鯁痛自他。無量劫來沈迴生死。縱發小志迷菩提心。我今雖知行由未備。故重發誓言。眾生無邊誓願度。生死即涅槃故。煩惱無數誓願斷。煩惱即菩提故。法門無盡誓願知。即惑成智故。佛道無上誓願成即生成滅故。作此思惟豁然大悟。冥所照境入凡聖位。故諭云。張設幰蓋等。若不入者。由心不安。三安心者先總。次別。所言總者。以法界為所安。以寂照為能安。若知煩惱及以生死本性清淨。名之為寂。本性如空。名之為照。此煩惱生死復名法界。即此法界體用互顯。體是所安之法界。用是能安之寂照。體名平等法身。亦具三德。用名般若解脫。亦具三德。體用不二三德理均。氷水藤蛇諭意可識。所言別者。雖復安之。彌暗彌散。良由無始習性不同。故今順性逐而安之。謂宜聽宜思宜寂宜照。隨樂隨治隨第一義。何以故。有因寂照而善根增長。有不增長。有因寂照煩惑破壞。或有不破。見理亦然。或聞思迴轉。或聞思相資。未可卒具。細尋方曉。故諭云。安置丹枕。即車內枕也。若不入者。由破法不遍。四破法遍者。眾教諸門大各有四。乃至八萬四千不同。莫不並以無生為首。今且從初。於無生門遍破諸惑。復以無生度入餘門。縱橫俱破令識體遍。故喻云。其疾如風。此門最廣不可即具。若不入者。應尋通塞。五識通塞者。雖知生死煩惱為塞。菩提涅槃為通。復應須識。於通起塞此塞須破。於塞得通此通須護。如將為賊。此賊豈存。若賊為將。此將豈破。節節檢校。無令生著。著故名塞。破塞存通。非唯一轍有心皆爾。念念常須檢校通塞。故諭云。安置丹枕。即車外枕也。若不入者。由道品不均。六道品調適者。約門遍破。於理又昧。應須七科次第調試。若不爾者。此之道品為誰施設。以破遍門。雖觀陰境。陰上未分念處名故。況有六科。展轉調停。故用此門檢校銓擇。謂念處正勤如意根力七覺八道。初念處者。謂身受心法四法。並於法性心中。三諦推檢。初觀身者。身是色法。觀法性色一色一切色。一切色一色。雙照一一切。雙非一一切。能所三一具如前文妙境中說。受等三法例前可知。餘之六科不可具委。故諭云。有大白牛等。如上六門。名為正行。若不悟者。良由事惡助覆理善。七助道對治者。涅槃云。眾生煩惱非一種。佛說無量對治門。夫不信有對治之人。當知此人未曉正行。若識己身正行未辨。良由事惡助於理惡。共蔽理善令不現前。理善者。法界常住。事善者。事施等六。理惡者。微細無明。事惡者。謂六重蔽。由修止觀。此六現起。慳貪破戒瞋恚懈怠亂想愚癡。具此六惡而云內有勝法。或云常自相應。若相應者即同法身。應無方所說必稱機。若暫相應。復起惡者都無此理。則與成佛還作眾生為妨。若言曾契妨亦如之。若言知理不妨惡者。亦應知富免貧。知藥免病。事惡若去。理善易明。仍請聖加。助我顯理。若爾但觀惡即是道。豈有惡能蔽理。此義不然。若惡已成道道即法身。法身未契由即觀微故。先修事度以治事惡。事惡傾已理善可生。故修觀者。須以事惡檢。以六即判。理善明竟事惡必亡。須知理明位在何許。乃以小助大以偏助圓。況復更有轉治兼治具治第一義治等。非可卒盡。故諭云。又多僕從而侍衛之。若無僕從傾覆何疑。中根用觀極至於此。八知次位者。下根障重非唯正助不明。却生上慢謂己均佛。未得謂得。未證謂證。須知次位使朱紫不濫。夫小大真似非證不明。故三世諸佛皆明諸位。若未證得而謂證得。非唯失位却墮泥犁。故小乘經中四禪比丘謂為四果。大乘經中魔與菩薩授跋致記。若生取著必同魔屬。尚夫人天何關至道。故大小經論咸明次位。又說深位勝妙功德。引接始行令欣慕故。又有樂聞長遠之位。生增上信立難行行。破大煩惱見第一義。故諭云。遊於四方諭住等四。雖知次位不忍違順。須明安忍。九安忍者。圓頓行人初入外凡。外招名利內動宿障。宿障縱薄名利彌至。為眾圍繞廢損自行。因茲破敗。豈能進道。外人視之猶謂大聖。如樹抱蝎表似內虛。唯當自勉不為所動得入內凡。名為似位。若專住似位。名為法愛。十離法愛者。已得相似六根互用。已破兩惑永無墜苦。愛此似位。名為頂墮。不同小乘退為五逆。以內外凡位諸教別故。若修離愛進入銅輪。名為十住。分身百界一多相即。身土既爾。己他亦然。十身利生四土攝物。初住功德具如華嚴賢首品廣明。此上從第五卷初。盡第七卷末。明正修行。始從初心終至初住。從第八卷去。明觀陰後更發宿習。用觀觀習。若用上來十種觀法。未得入位。必發宿習。謂煩惱病患業相魔事。並在第八卷中。禪境在第九卷中。見境在第十卷中。餘有上慢兩教二乘三教菩薩。時逼夏終。故略不說。以前諸文可比知故。宿習若起不可不識。先若知之。恣其變怪。如此諸境發又不定。隨過去世若近若熟。此世現前。文中一往且從次第。凡有所起。但以寂照而止觀之。令等法界一相無相。無不皆用十乘觀法。初言煩惱發者。謂無始已來積集重惑。今因用觀。此惑過常不可控制。言病患者。由觀陰惑激動四大。識其元由。宜用何治。或內觀力。或術或醫。然後用觀。言業相者。有漏之業或已受報。不復更發。或未受報。於靜心中忽然俱發。發相雖多不出蔽度。各有六相。或因止生或因觀生。言魔事者。由觀諸境惑雖未破。天魔猶恐出境空其宮殿。化其民屬與共戰諍。故民主皆來。即四魔中天子魔也。乃至人間𢟋惕夜叉時媚等。鬼管屬天魔為其巡邏。防遏行者不許出界。故大品云。菩薩不說魔者。名菩薩旃陀羅。次禪發者。謂根本四禪特勝通明九想背捨乃至念佛神通等。禪隨近熟者。而發其相。相最難知。次諸見者。乃至百四十見。言上慢者。既伏見已。謂為深詣濫叨上位。是故須識。次二乘者。昔發小志由慈習生。次菩薩者。三藏通別三菩薩心由習而現。如上諸境。並須觀力而調伏之。並在本文。不可具抄。
The *Mohe Zhiguan* in ten fascicles is divided into two major parts. The first two fascicles give a brief summary of the overall principles, and the remaining eight fascicles explain the practice in detail.
The first, concise section is further divided into five parts: Developing the Complete Mind, Cultivating the Complete Practice, Experiencing the Complete Fruit, Manifesting the Eight Teachings, and Returning to the Three Virtues.
1. **Developing the Complete Mind (Fascicle One):** This involves distinguishing the true complete mind from one-sided views by examining the Four Great Vows, the Four Noble Truths, and the Six Identities. * The **Four Great Vows** are the vows taken. * The **Four Noble Truths** are the grounds for these vows. * The **Six Identities** are the stages of realization. * Vows without a foundation are just wild wishes. A path that does not distinguish stages confuses ordinary beings and sages. * The vows are made based on the Truths: "Beings are limitless, I vow to save them" is based on the Truth of Suffering. "Afflictions are endless, I vow to cut them off" is based on the Truth of Origin. "Dharma doors are countless, I vow to know them" is based on the Truth of the Path. "Buddhahood is unsurpassed, I vow to realize it" is based on the Truth of Cessation. * The *Nirvana Sutra* expands the Four Truths into four levels, so the vows also have four aspects. Currently, we choose the complete over the one-sided. These complete vows encompass the previous three types of vows because they are all based on the Dharma Realm itself. From the Dharma Realm, perfect vows arise. * At the start of the path, the practitioner's mind pervades the Dharma Realm of afflictions, learns the entire Buddha-dharma, and attains the same realization as the Three Bodies of a Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya). * Once the Complete Mind is initiated, we must clarify what it is. Is it the beginning stage? Or the final stage? Is the beginning identical to the end? Or different from the end? To distinguish this, the teaching of the **Six Identities** (or Stages) is explained. 1. Identity in Principle 2. Identity in Name 3. Identity in Practice 4. Identity in Resemblance 5. Partial Identity 6. Ultimate Identity * These are called "Identities" because the beginning and end are identical in principle. They are "Six" to prevent confusion between the stages. Because the principle is the same, they are Identities. Because the phenomenal practice differs, they are Six. * Any scriptural phrase containing the word "identity" (e.g., "Samsara is identical to Nirvana") should be understood within the framework of these Six Stages. This ensures that the underlying principle is seen as the same from beginning to end, while the stages of attainment are not mixed up.
2. **Cultivating the Complete Practice** (Also Fascicle Two): This refers to the **Four Types of Samadhi** which encompass all practices. Without superior practice, the superior fruit is hard to reach. 1. **Constant Sitting Samadhi:** Based on the *Manjusri Asks* and *Manjusri Explains* Prajnaparamita Sutras. Also called the Single Practice Samadhi. It focuses solely on the Dharma Realm. The period is 90 days. 2. **Constant Walking Samadhi:** Based on the *Pratyutpanna Samadhi Sutra*. Also called the Buddha Presence Samadhi. When successful, one sees the Buddhas of the ten directions standing in the meditation room. Also a 90-day period. 3. **Half-Walking, Half-Sitting Samadhi:** Based on the *Lotus Sutra* and the *Vaipulya Sutra*. The *Lotus* period is 21 days. The *Vaipulya* has no fixed time. 4. **Neither Walking nor Sitting Samadhi:** Also called Following One's Own Mind. One contemplates thoughts as soon as they arise. The method is found in the *Invocation of Guanyin Sutra* and other Mahayana sutras. It can be applied to all four postures (walking, standing, sitting, lying down) and all activities, even busy or urgent ones. The practice of these four samadhis differs, but the principle is the same. Therefore, all equally employ the Ten Methods of Contemplation.
3. **Experiencing the Complete Fruit:** Through these practices, one attains the complete stage. The near goal is the first stage of the Ten Abodes (the Initial Abode), which is the Patience of Non-Arising. The ultimate goal is Marvelous Enlightenment, which is the Patience of Cessation. The functions of the first Abode are described in the *Avatamsaka Sutra*. It is not something one can casually claim to have realized. The details of the final stage are explained in the sutras.
4. **Manifesting the Eight Teachings:** Having attained this stage, one manifests as a Buddha with the thirty-two major marks and the eighty minor marks. One appears in the bodies of the ten realms. One adapts to the capacities of beings, using the four types of Teaching (Tripitaka, Shared, Separate, Complete) and the four types of Method (Sudden, Gradual, Secret, Variable). This benefits beings throughout the five periods of the Buddha's teaching career.
5. **Returning to the Three Virtues:** When the conditions for teaching are exhausted, it is fitting to return to the Three Virtues. What are these? The Secret Treasury. The *Nirvana Sutra* says, "I have placed my children in the Secret Treasury, and soon I too will dwell within it myself."
From the third fascicle onward, the practices are explained in detail. This elaborates on the previous five points to make their practice easier. It includes: * Explaining the Name of Calming and Insight (*Zhi Guan*) * Distinguishing the Essence of Calming and Insight * Clarifying how this Essence encompasses all dharmas * Judging which dharmas are complete and which are one-sided. These four topics are all in the third fascicle.
Next comes the preparation for the main practice, found in the fourth fascicle. This consists of the **Twenty-Five Methods** organized into five categories:
1. **Cultivating the Five Conditions:** a. Enough food and clothing (to sever hopes). b. Pure precepts (to sever the causes of evil paths). c. A quiet, calm place (to avoid noisy distractions). d. Cessation of all involvements (to abandon miscellaneous tasks). e. Relying on good spiritual friends (to have a source of guidance). The text explains both the factual and the *principle* aspects for each condition.
2. **Renouncing the Five Desires:** These are sights, sounds, scents, tastes, and tactile objects. Both one's personal body and the environment produce these five. They create a desire-pursuing mind in the practitioner, so they must be renounced. The text explains renunciation on both the factual and principle levels.
3. **Abandoning the Five Hindrances:** Once the conditions are met and desire is renounced, one can enter contemplation. If the contemplation is not yet mature, five dharmas will obscure the mind. They are: craving, anger-wrath, sloth-torpor, restlessness-remorse, and doubt. Because they arise in the context of contemplation, they can be much stronger than usual. They damage the qualities of stillness (Calming) and illumination (Insight), and must be abandoned upon recognition. The text explains abandonment on both factual and principle levels.
4. **Harmonizing the Five Factors:** Even after abandoning the hindrances, if one cannot enter the state properly, it may be due to the disharmony of five factors. * For the sitting period, these are the body, breath, and mind. Body should be neither tight nor slack. The breath should be neither rough nor slippery. The mind should be neither sinking nor floating. * Outside of sitting, these are sleep and food. Sleep should be neither uncontrolled nor indulgent. Food should be neither too full nor too hungry.
5. **Practicing the Five Dharmas:** Even with the previous four categories complete, one must have these five to be a true practitioner. a. **Desire/Aspiration:** One must seek and yearn for the path. b. **Mindfulness/Recollection:** One must remember and hold onto it. c. **Diligence:** One's effort must be continuous. d. **Skillful Wisdom:** One needs adaptability in one's methods. e. **One-Pointedness:** One must focus without seeking anything else. With these skillful means in place, the main practice of Contemplation can be achieved.
**What is the Main Practice of Contemplation?** It consists of Ten Methods. Without these ten, one's practice is like a broken donkey cart. Furthermore, although all ten are complete, constant, and round, practitioners have three different levels of capacity. The highest capacity needs only one method. The middle capacity needs two or seven. The lowest capacity needs all ten.
**Ten Methods for the Main Practice**
1. **Contemplating the Unthinkable Realm (For the highest capacity):** This establishes the object and subject of contemplation. * The **Object** contemplated is the five aggregates, the twelve sense bases, and the eighteen sense realms. Fundamentally, they boil down to form and mind. Form is created by mind, so all form is essentially mind. Therefore, the sutra says, "The three realms are nothing but mind." * This creating mind itself contains all dharmas, be they conditioned, unconditioned, neither, causes, results, or neither. * Another sutra says, "Mind, Buddha, and beings are not different." Beings possess this principle. Buddhas have realized it. Both those who have realized and those still at the level of principle are equal in their fundamental nature. * This mind is all-encompassing: One mind contains all minds. One particle contains all particles. One mind contains all particles. One particle contains all minds. One particle contains all worlds. So does each world in a particle. Dharams, particles, worlds, and bodies all exist yet have no inherent nature. * This nature, being without essence, changes according to conditions and causes different forms. So my body, mind, world, and particles pervade all places. The same is true for Buddhas and all beings. The bodies and lands of each Being are eternally the same. So there is no conflict in Mind, Buddha, and beings being different. Their difference lies in the conditions that are pure or impure. These conditions are, in their nature, empty yet not non-existent. * [Note: The terms for the Three Contemplations are found in the *Garland Sutra*, and the terms for the Three Truths are found in the *Benevolent King Sutra* and others.] * Contemplating in this way is called "Contemplating the Mind's Nature." The nature is unchanging despite following conditions. The mind follows conditions without losing its nature. * The *Nirvana Sutra* says, "The ability to contemplate the mind's nature is called Supreme Concentration. 'Supreme Concentration' means the Ultimate Truth. The 'Ultimate Truth' means Buddha Nature. 'Buddha Nature' means Vairocana." * This Vairocana nature possesses the Three Buddha Natures. Because Vairocana is all-pervading, these Three Buddhas are also all-pervading. Thus the Three Buddhas (Dharmakaya, Sambhogakaya, Nirmanakaya) are present in a single moment of thought. Because the Three Buddhas are pervasive, that moment of thought is also pervasive. * Contemplating in this way is to contemplate afflictions, and also to contemplate the Dharma Body. To contemplate the Dharma Body is to contemplate the Three Bodies, the moment of thought, the Treasury of the Ocean-Seal Samadhi, Thusness, True Reality, all beings, one's own body, emptiness, and the Middle Way. * Therefore, this wondrous realm is the root of all dharmas. This wondrous contemplation is the source of all practices. This is what separates the complete path from the one-sided, limited, deviant, or non-Buddhist. This is why it is the first of the ten methods. * A person of high capacity uses this single contemplation to encompass everything horizontally and vertically. They instantly recognize that all appearances are without marks, yet in their midst. This immediately destroys ignorance and reaches the first stage of abiding. If not, they are still at the stage of inner or outer commoners. The previous metaphor says it is "lofty, vast,... and reaches the place of enlightenment."
**For those of middle capacity who do not yet realize, subsequent methods are used.**
2. **Arising the Compassionate Mind:** If contemplating the realm does not lead to understanding, one must strengthen their vow. From beginningless time, beings have made and forgotten their great resolutions. Now, contemplating but not realizing the principle, one must re-make the vow. * "Saving limitless beings" because Samsara is Nirvana. * "Cutting off endless afflictions" because afflictions are Enlightenment. * "Knowing countless Dharma doors" here, one turns confusion into wisdom. * "Realizing unsurpassed Buddhahood" because becoming is cessation. * Contemplating in this way leads to sudden great awakening. One understands the object being contemplated and enters the rank of ordinary and holy beings. This was compared to "spreading the canopy" etc. If one still does not enter, it is because the mind is not settled.
3. **Settling the Mind:** This has a general and a specific aspect. * Generally: The Dharma Realm is that which is settled. Stillness-Illumination is what settles it. If one knows afflictions and Samsara are fundamentally pure (Stillness), and fundamentally empty (Illumination), these are the Dharma Realm. The essence (body) of this realm is the thing being settled. Its function (moving out of confusion) is Stillness-Illumination. The essence and function are not two, and the Three Virtues are perfectly equal. * Specifically: Even after settling, if one is still more confused or scattered than before, it is because of different habits. Therefore, one must guide one's mind according to its natural tendencies. Some need to hear (study), some to think, some to be still, some to be illuminated. This follows what is pleasant, what treats their faults, and what leads to the ultimate. There is no single path. The metaphor compares this to the "Dan pillow inside the cart."
4. **Pervasively Destroying Dharmas:** All teachings, whether simple or complex, begin with the teaching of non-arising. Here we start by using the gate of Non-Arising to destroy all confusions. Then we use this gate to enter other gates, destroying horizontally and vertically to recognize the universal essence of the Dharma. This is compared to being "fast as the wind." This gate is extremely vast.
5. **Recognizing Penetration and Obstruction:** Even knowing that Samsara and afflictions are obstructions, and Nirvana and Enlightenment are penetration, one must also recognize when penetration itself becomes obstrucion. This obstruction must be broken. When faced with an obstruction, the 'thief' must not be allowed to remain. If a thief becomes a general, he cannot be destroyed. One must constantly examine each moment. Stillness and Illumination cannot be attached to, as this is obstrucion. This is like "the Dan pillow outside the cart."
6. **Harmonizing the Thirty-Seven Aids to Enlightenment:** After pervasively destroying through a gate, if the principle remains unclear, the thirty-seven factors must be applied step by step. This begins with the Four Foundations of Mindfulness. * Body: One contemplates the body (form). One sees a single materiality is all materiality, all is one. This is the triple discernment of non-duality. * Feeling, Mind, and Dharmas: The same method applies. The other six sets of the Thirty-Seven Aids are similarly applied. This is like having a "great white ox," etc. These six points (steps 1-6) are the main practice.
7. **Using Aids to the Path as an Antidote:** The *Nirvana Sutra* says afflictions are many, and there are many gates of cure. Those who don't believe in this method of antidotes have not truly understood the main practice. Whether one attains the way or not depends on whether worldly evil is helping principle-level evil to obscure the principle's good. * The principle's good is the Dharma Realm's constant abiding. * Worldly good is generousity, morality, etc. * Principle evil is subtle ignorance. * Worldly evil is the six heavy obstructions (greed, etc.). * Six worldly evils (greed, broken precepts, anger, laziness, delusion, wrong views) need to be treated with the six perfections (or the ten good deeds). Once worldly evil is removed, the principle good becomes clear. * If one practices only the main contemplation but worldly evil is heavy, they will not succeed. Thus, one must use these 'aids' like servants to help the main practice (the White Ox Cart). If not, the cart will fall over. This is represented by "many servants and guards."
8. **Knowing the Stages of Attainment:** Those of low capacity, not understanding these two (main and aid), may develop pride, thinking they equal a Buddha. "Not attained claiming attainment," "not realized claiming realization." This is a grave fault. * All Buddhas of past, present, and future have clearly delineated stages. One must know the stages of ordinary beings, sages, and Buddhas to avoid confusing them. The metaphors in the *Lotus Sutra* about "traveling in the four directions" refer to the four dwellings: heaven, ordinary being, sage, and Buddha.
9. **Enduring the Unendurable:** A beginner practitioner of the Sudden-Complete path enters the stage of external commoners. External fame, internal obstruction, or both are so strong they block progress. One must be patient, unmoved by these, to enter the stage of internal commoners (the Stage of Resemblance). If one stays unmoved and attached to this, it becomes 'dharma-love.'
10. **Renouncing Attachment to the Doctrine:** Having attained the resemblance stage, one has certain powers. But attachment to this stage is a "fall from the summit." It is not the same as the etc 'fall' of a lesser vehicle. To go further, one must leave this love behind and enter the "Bronze Wheel" stage (the Ten Abodes). From there, one's bodies and lands manifest in a hundred worlds, one is bound for liberation, and one benefits beings in the four lands.
From the beginning of the fifth fascicle to the end of the seventh fascicle, the main practice is explained, from the first thought of the beginning practitioner to the first stage of the Abodes.
From the eighth fascicle onward, the text clarifies the **Arising of Past Conditioning in Post-Contemplation Practice.** If one does not realize the path using the ten methods above, they will likely encounter the arising of past conditions while contemplating the aggregates. These ‘arising states’ include:
* Afflictions (strong arising) * Illness (physical imbalance) * Karmic signs (residual karma) * Demonic activities * Meditative experiences (dhyana) * Views (deviant views) * Overweening pride * Lesser vehicle tendencies (Sravaka/Pratyekabuddha) * Bodhisattva tendencies within the three derivative vehicles
The text explains the characteristics of these states and how to apply the tenfold contemplation to
故一家觀法入道次第稍異諸說。以附諸經成行相故。則內順觀道外扶教門。依而修行必不空過。縱此生未獲為種亦疆。意氣博達該括包籠。盡未來際。不復改輒。若依之修行。咸須口訣。方成一家行相。(湛然)所見暗短稟承無功。本文三百餘紙。略此多有不周。雖俛仰以赴嚴命。實恐失大師深旨。諸有不逮。敢望通恕云耳。
止觀大意(竟)