Name: Chan School Treatise · Volume 1 · Chan School Chapters Complete (禅门章 · 第一 · 禅门章毕)
Author: 智𫖮说

About 禪門章

33,695 · about 112 min

The "Chapter on the Gate of Meditation" was expounded by the eminent monk Master Zhiyi of the Sui Dynasty and stands as one of the essential works within the Tiantai school's meditation system. This text systematically elucidates the key principles of the meditation method that combines śamatha (calm abiding) and vipaśyanā (insight), encompassing practical methods such as seated meditation, mind regulation, and contemplative visualization. It integrates the teachings of the Lotus Sutra, emphasizing the meditative system of the threefold contemplation in a single mind. As the de facto founder of the Tiantai school, Zhiyi's thought profoundly influenced the meditation traditions of Chinese Buddhism. This book is not only a core text for Tiantai śamatha-vipaśyanā practice but also laid a theoretical foundation for the later development of the Chan school, holding a revered position among Buddhist meditation classics.

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．八背捨。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。他世樂清淨等禪。直觀諸法實相。離名絕相。亡去心法。四句撿洗。體達虗妄。始自菩薩藏聞思前行。終于大菩提果。雖有九禪之差。悉是約理研心。無復事中堦梯。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。此緣不定不可一准。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。名說兩意載在餘文。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。後修般若。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。又眾生憙樂不同故。以欲拘牽後令入佛道。復次說次第者。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。復次說次第者。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。離麤惑。斷得般若。斷十細煩惱則易。如羅漢先除三界惑。後得般若斷習入大乘。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。後示真道。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。復次所以明次第門者。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。亦應離色別說於空。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。修次第不可得。即是非次第也。

In the practice of meditation, there are generally three approaches to clarify the path: first, sequential; second, non-sequential; third, adaptable to circumstances, which may be either sequential or non-sequential.

The sequential approach begins with mindfulness of breathing, progresses through the meditative absorptions of the formless realms, the four immeasurables, the four formless attainments, the six wondrous gates, the sixteen special excellences, the nine contemplations, the ten contemplations, the eight recollections, the eight liberations, the spheres of mastery, the totalities, transformations, the six superknowledges, the nine concentrations, the vigorous strides, and the transcendent practices. It then proceeds from the five methods of calming the mind, the four noble truths, and the sixteen aspects, giving rise to the various stages of the path, the roots of the non-outflows, the ten knowledges, and so on—all practices of wisdom meditation. Ultimately, it leads to the Buddha’s thirty-four moments of mind under the Bodhi tree, sitting cross-legged, severing afflictions, and attaining sagehood. This approach, within the expedient teachings, is for disciples of dull faculties, gradually clarifying meditation from shallow to deep, distinguishing each step without confusion. One cannot place the name of the foundations of mindfulness after the stage of non-learning, nor put the four formless realms before mindfulness of breathing—doing so would contradict the sutras and treatises and disrupt the sequence. Therefore, following the orderly progression, the characteristics are discerned, hence it is called sequential meditation.

The non-sequential approach is for those of sharp faculties who awaken suddenly to the Great Vehicle. As in the *Avataṃsaka Sūtra*, which gathers the assemblies of the eight meditations, it clarifies the nine great meditations of self-nature, the all-inclusive gate, the good person, the all-practices that remove distress, the bliss of other lifetimes, purity, and so on. It directly contemplates the true reality of all phenomena, beyond names and characteristics, transcending mental constructs. Through the fourfold examination, one realizes their emptiness and falsity. Starting from the preliminary practices of hearing and reflection in the bodhisattva canon, it culminates in the great bodhi fruit. Although there are distinctions among the nine meditations, they all involve investigating the mind based on principle, without the step-by-step progression of conventional practices as in the sequential approach. Hence it is called non-sequential. As already explained in the *Śamatha-vipaśyanā* (and so forth).

The approach of adapting to circumstances without fixed method refers to what is neither strictly sequential nor strictly non-sequential. There are certain dispositions that are neither suited to gradual expedient methods nor to sudden awakening. One cannot definitively categorize them as sequential or non-sequential. Therefore, one should adapt flexibly to such dispositions. Since these dispositions are variable, no single standard applies. Hence it is called neither sequential nor non-sequential.

These three approaches correspond in name to the commonly discussed categories of sudden, gradual, partial, and indeterminate, but their intended meaning of adaptability differs from the conventional understanding.

If we relate these three approaches to the various teachings: - The teachings of the Tripiṭaka, such as the *Abhidharma* and *Satyasiddhi*, represent the sequential approach. - The *Avataṃsaka Sūtra* and *Daśabhūmika* teachings, which speak of gathering the eight meditation assemblies, clarifying the sixty koṭis of bodhisattvas who attain the stainless ground, and describing the meditation practices of the forty-two sage stages, represent the non-sequential approach. - The indeterminate and adaptable methods found in many Mahāyāna sutras, such as the intent of the *Mādhyamika* treatises, represent the third approach.

Scholars often use wisdom to analyze and establish the names of the three teachings. Here, based on the mind’s entry into the path, we establish the names of the three meditative approaches. The details of these two intents are recorded elsewhere. Here, we focus on clarifying the shallow and deep aspects of the sequential meditative approach, hence it is called the sequential Dharma gate. As the *Mahāprajñāpāramitā Sūtra* says, “Practice the path in sequence”—this is its meaning.

Question: Shouldn’t we be discussing prajñā (wisdom)? Why then discuss this sequential meditative gate? Answer: It is precisely to reveal prajñā. Just as prajñā clarifies true emptiness, to reveal prajñā, we must also clarify the emptiness of all other sequential dharmas. Why? If we do not thoroughly understand the shallow and deep sequential gates beforehand, when later cultivating prajñā, if prajñā emptiness has not yet arisen, but other emptinesses are prematurely realized, one might mistakenly regard them as correct. Thus, clarifying the sequential distinctions of characteristics is to reveal prajñā.

Moreover, the reason is this: Having discerned all dharmas, when cultivating the non-outflows, the outflows may arise spontaneously without seeking. If not known in advance, one might deem them improper, thinking they contradict prajñā, and thus develop aversion. If one clings to them entirely, it becomes mixed with demonic affairs. If one rejects them entirely, it again contradicts prajñā. Therefore, distinctions are necessary.

Also, to meet the dispositions of beings: Those with great capacity, upon hearing prajñā, immediately comprehend the profound principle. Those without great capacity must rely on steps to enter the principle. Hence the sequential teaching is given.

Furthermore, beings have different inclinations and joys. Using their desires to guide them, we later lead them into the Buddha’s path.

Additionally, teaching the sequence is to know the source of prajñā. When cultivating prajñā, one must use a Dharma gate as an expedient, as the source from which prajñā arises. By attaining any Dharma gate that regulates the mind, one becomes capable of cultivating prajñā, and prajñā can then arise.

Thus, clarifying the sequence is because if one directly cultivates emptiness within the five perfections, it becomes the emptiness of external paths—like over-salting food. If one only cultivates the five perfections without emptiness, they become useless, mere worldly dharmas. The correct path cultivates emptiness to clarify prajñā, using the five perfections to regulate the mind, thereby entering prajñā.

Also, teaching this sequence is to adorn prajñā. Furthermore, teaching the sequence is to benefit prajñā. Just as more firewood makes the flames fiercer, prajñā is the nameless Dharma that dismantles all dharmas, hence called prajñā. If one does not recognize the dharmas, there is nothing to dismantle, and prajñā becomes meager. If one broadly discerns and dismantles, it is like adding firewood to the fire.

Moreover, teaching the sequence is to clarify the supporting path. For example, attaining the first dhyāna, one has already abandoned the five hindrances. Up to the peak of existence, one abandons coarse afflictions. Severing these, one attains prajñā to sever the ten subtle afflictions more easily—like an arhat who first removes the afflictions of the three realms, then attains prajñā to sever habitual tendencies and enter the Great Vehicle. Also, because directly using prajñā to sever afflictions is arid, gaining the support of the auxiliary practices makes it easier.

Furthermore, teaching the sequence is for learning fearlessness. Studying prajñā directly is for self-practice; transforming others would be lacking. Studying the sequence enables one to answer according to questions, so beings trust and submit, after which one reveals the true path.

Also, teaching the sequence is because bodhisattvas wish to save beings. Beings’ dispositions and afflictions are limitless; one must study all dharmas extensively to know the sickness and recognize the medicine.

Moreover, teaching the sequence is to comprehend all sutras and treatises. If one does not understand the conventional aspects, the principle also becomes obstructed.

Additionally, the reason for clarifying the sequential gate is to reveal the Middle Way. If one only clarifies emptiness, it is not the correct contemplation of the Middle Way. The Middle Way is when the wise see both emptiness and non-emptiness, not abiding in emptiness, much less in non-emptiness. Not abiding in either extreme, illuminating both sides—this is the correct path.

Finally, teaching the sequence also serves to counter questions: Should one speak of non-sequential apart from sequential, or speak of it within sequential? If non-sequential is spoken of apart from sequential, then one should also speak of emptiness apart from form. But if form itself is emptiness, emptiness does not exist apart from form. Here, within the sequential is the non-sequential; it is not that apart from sequential there exists a separate non-sequential. Since speaking of non-sequential is ultimately unobtainable, as the sutra says: “Cultivating the impermanence of form, it is ultimately unobtainable,” and so on up to consciousness. Cultivating the sequential is unobtainable—this is the non-sequential.

釋十科意者。初五是解心希向。欲求定意。未是修行之法。後五是自解而起行。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。若是事中散心布施等行。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。今禪門注名名為心法。第六方便一重者。方便名善巧。於內外方便將進得所。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。修名習行。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。其既惡心。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。證是尅獲名果。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。願得無上報。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。下當五岳。陰陽八卦五常天文地理醫方笇計軍兵技術曆數禮樂。皆依五行八卦。如此諸事悉在通明禪中而得明了。故知起人天乘從此禪出也。若修禪時尸羅不清淨。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。約此起於名相。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。法性能運出二種生死。若觀實相理。即是性淨我。若觀智圓明。即圓淨我。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。淨名彈斥俗道無方轉變。不唯一種故。又方等中。或大小相並並對而說。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。心収萬法。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)。

The ten categories of meaning are explained as follows: The first five concern the mind's understanding and aspiration, seeking meditative concentration, but they are not yet methods of practice. The latter five arise from one's own understanding and lead to practice; they involve skillful means, both internal and external, which are essential for true progress. Without understanding, practice cannot be established. Understanding is the foundation of practice. Therefore, the *Guanyin Sutra* says, "Great wisdom is the root of practice," and also, "Without wisdom, there is no meditation." Wisdom here means understanding, and meditation means practice. If one engages in scattered acts like giving in worldly affairs, the power and effect are minimal. But if one restrains the mind in meditative stillness and attains the six superknowledges, one can rain down treasures throughout the great chiliocosm, offering them to all beings across the ten directions. From this, we know that cultivating meditation is the practice of the great path.

The sequence of these ten meanings is as described in the text. The fifth, "attaining the mind-dharma," is called "object-wisdom" by scholars of doctrine, but in the meditation school, it is termed "mind-dharma." The sixth, "skillful means as a distinct category," refers to skillful adaptation. Through internal and external skillful means, one advances appropriately, skillfully applying the four *siddhāntas* to regulate the mind, thereby enabling the arising of various meditative states. Hence, it is called "skillful means." This will be explained in detail later.

The ten categories clarify the meaning up to the sixth. The seventh explains cultivation and realization. "Cultivation" means habitual practice, and "realization" means attainment. This category is extensively elaborated. It covers cultivation and realization methods, starting from the Avīci hell up to the four foundations of mindfulness. It also includes the four foundations of mindfulness in relation to the practices and wisdom of arhats, as well as the cultivation and realization of the bodhisattva store, including hearing, contemplation, preliminary practices, innate meditation, and the stages of practice. The modes of cultivation and realization vary greatly, each distinct and detailed, making causes and effects clear and the entire process visible. The meaning is broad and will not be discussed further here.

Question: Avīci is an evil realm. How can cultivation be discussed there? Answer: It is broadly called "cultivation," but there are many kinds, true and false. If a practitioner seeks meditation to destroy the Three Jewels, this is cultivating Avīci meditation. Question: Meditation is for abandoning evil. If one has an evil mind, how can one attain meditation? An old explanation says: Such a person has heavy obstructions but sharp faculties. Although the initial motivation is evil, when the mind is gathered in meditation, the sharp faculties enable the arising of meditation. The current explanation differs: There are many kinds of meditation. Among the ninety-six paths, if one aligns with corresponding practices, one attains deviant meditation or ghostly concentration. This is the general characteristic of wrong views, where attainment corresponds to such cultivation. For example, Devadatta's cultivation of meditation was Avīci meditation.

Progressing through fundamental meditation, special excellences, penetrating clarity, practice-based, and wisdom-based approaches, the modes of cultivation differ, as do the deviant and correct. Even in the bodhisattva store and various stages, cultivation and realization each have their characteristics. A full explanation would require ten volumes.

The eighth category, "revealing karmic results," asks how karmic results differ from cultivation and realization. Cultivation is the cause, the practice; realization is the fruit, the attainment. This fruit is the "practice fruit." When it comes to receiving retribution, it is called the "retribution fruit." From Avīci hell up to Buddhahood, karmic results must be revealed one by one. For the two vehicles, it is said there is only a practice fruit, not a retribution fruit, because with the extinction of body and wisdom, there is no place of rebirth. In Mahayana, such a person attains a dharma-nature body and also has a retribution fruit. For bodhisattvas, the three worthies and ten sages abide in fruition; how could they not have discernible karmic results? Even the Buddha can be said to have retribution. The *Nirvana Sutra* says, "May I attain the supreme retribution," and also, "By extinguishing this form, one attains eternal form." Thus, retribution can also be clarified. Explaining this would also require several volumes.

The ninth category, "teaching arising from meditation," also involves practicing causes to attain fruits. When one's own practice is complete, one must also teach others. Having long dwelled in samsara and extensively studied various meditations, whether sequential or non-sequential, one thoroughly understands them all. Knowing the sickness and recognizing the medicine, one teaches according to what is appropriate. If establishing teachings for humans and gods, these mostly arise from the meditation of penetrating clarity. Why? This meditation deeply contemplates the five viscera, thereby comprehending the five phases, correlating above with the five stars and below with the five sacred mountains. Yin-yang, the eight trigrams, the five constants, astronomy, geography, medicine, calculation, military arts, technology, calendars, rituals, and music all rely on the five phases and eight trigrams. Such matters are all clarified within the meditation of penetrating clarity. Thus, we know that the human and divine vehicles arise from this meditation.

If during meditation, moral precepts are not pure, samadhi does not arise. One must uphold precepts to attain meditative states. When meditation arises, one also attains precepts accompanied by concentration. Based on this, the precept store arises. The four meditations are concentration itself; based on this, the concentration store arises. During meditation, one contemplates the four foundations of mindfulness, cultivating the emptiness of person and dharmas. When contemplative wisdom matures, one can see the truth and attain the uncontaminated. Thus, based on this, the wisdom store arises. Contemplating emptiness has two kinds: analytical emptiness and essential emptiness. Based on analytical emptiness, the wisdom store of the Tripiṭaka teaching arises. Based on essential emptiness, the wisdom store of the Common teaching arises. In meditation, contemplating that all dharmas are empty, yet the one mind encompasses all practices, with conventional designations and distinctions—based on this, the teaching of characteristics arises, which is the Distinct teaching. If in meditation one can contemplate the middle way, the true principle of essential emptiness, then based on this, the perfect and sudden teaching arises. Also, dharma-nature is Buddha-nature; based on this, the Nirvana teaching arises. The great *Nirvana Sutra* is called the deep cave of meditation. Meditation contemplates dharma-nature; dharma-nature can transport one beyond the two kinds of birth and death. If contemplating the principle of true reality, it is the inherently pure self. If contemplating wisdom as perfect and bright, it is the perfectly pure self. If contemplating skillful means, it is the expedient vehicle. Based on this, the teaching arises that is the *Lotus Sutra*, unifying the three into the supreme Mahayana.

Also, when cultivating meditation, contemplating the emptiness of dharma-nature is all-knowing wisdom. Contemplating the path of conventional designations is path-knowing wisdom. Contemplating emptiness and conventional as non-dual is the middle way, all-mode wisdom. Based on this, the teaching of *Prajñāpāramitā* arises. Furthermore, in meditation, contemplation may follow sequential or non-sequential approaches. When teaching others, based on this, one responds to conditions without fixed methods, freely adapting—this is like the *Vimalakīrti* type in the Vaipulya teachings. Why? Vimalakīrti criticizes worldly ways with boundless adaptability, not limited to one approach. Also, in Vaipulya teachings, great and small may be juxtaposed and compared, mutually critiquing—this is the intent. Thus, we know all teachings arise based on meditation. Therefore, it is said, "All Buddhas turn the Dharma wheel and enter nirvana within the four meditations." Based on meditation, teachings arise; what teaching is not included? In this way, based on practice, all teaching aspects arise extensively. This can be understood. Generally, two volumes explain this meaning.

The tenth category, "concluding and returning to the essential purport," summarizes the previous nine meanings on meditation. From ordinary beings to sages, the stages discussed are many, but their essential purport is simply the one mind. Therefore, the *Treatise* says, "In all dharmas, there are only name and form. If you wish to contemplate them as they are, simply contemplate name and form." Form arises from the mind; simply contemplate the nature of mind, which is called supreme concentration. Thus, we know that investigating the mind, the mind gathers all dharmas. It is like obtaining pearls and jades—all treasures are acquired. Like pulling one corner of a garment—all parts move. Thus, myriad streams flow and converge in the ocean. Meditative aspects are not one, but essentially, it is only mind. Contemplating this mind-nature is the true reality principle. Therefore, returning to the source and concluding the essential points lies solely in this.

These ten categories: The first five distinctions are valued by those emphasizing conditions, clearly showing similarities and differences. The sixth and seventh categories are crucial for subduing the mind—they are for personal practice and application. They should not be taught to those not receptive to learning. This is like precepts for the mind, not to be given recklessly. The subsequent cultivation and realization are not for beginners; explaining them is not harmful. Like in the Vinaya, the five minor precepts can be heard.

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。此屬六欲天心。作意防持。離惡修善。希於安樂。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。後受天報自然而至。不勞運役。故此心名為天心也。取譬如乾牛皮。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。如魔著於果報。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。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。若但樂樂帶少淨心是梵民心。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)。

**First Major Section: Clarifying the Main Meaning by Distinguishing Incorrect Approaches**

There are ten types of incorrect motivations for practice, as explained in detail in the *Zhiguan*. Here, I will briefly clarify one or two examples.

For instance, if one practices meditation solely to seek happiness and comfort, this belongs to the mind-state of the **Six Desire Heavens**. Here, one deliberately guards and maintains [the mind], abandons evil and cultivates good, aspiring for happiness and comfort. This is named the **Human Path mind-state**. Consequently, the resulting reward is obtained only through specific conditions and effort.

If a mind-state of **effortless attainment** is achieved, no deliberate guarding is needed. Why? Because one has attained the flavor of meditation. Joy arises spontaneously. One may enter meditation for three to five days without arising. Even if one does arise from that state, happiness continues effortlessly. If one's initial motivation is to seek this, it is called the **Heavenly mind-state**. Later, the heavenly reward will come naturally, without requiring laborious effort. Therefore, this mind is named the Heavenly mind.

An analogy: Dry cowhide, though forcibly rolled or stretched, does not conform easily to any shape. This symbolizes **deliberate effort**. Soft, pliable calfskin, easily shaped by touch, symbolizes **entering meditation**. Even after leaving that concentrated state, the flavor remains. The precepts and generosity practiced [in this state] differ from those of a scattered mind...(and so on).

Furthermore, directly seeking power and influence is the **Demonic mind**. Demons are attached to karmic results. When they see someone progressing, they come to obstruct and ruin it. It is like people today who, having great power due to their karmic rewards, can harm others who oppose them.

Also, delighting in various [wrong] views is the **Non-Buddhist (Outsider) mind**. One wishes to use meditation to generate [discriminatory] wisdom in order to disparage others and glorify oneself. As described in the sutras regarding the causes and conditions of Licchavi...(and so on).

Therefore, the tranquility of meditation can give rise to both **wrong** and **right wisdom**. If one's fundamental tendency was toward wrong views, now polishing it with a tranquil mind, wrong wisdom arises and becomes solidified as wrong view. If one's fundamental mind was correct, using concentration to regulate it gives rise to right wisdom. Right wisdom does not need to be distinguished [as incorrect]. It is precisely because an **incorrect mind** is practicing meditation that we must distinguish [these motivations].

Moreover, if a person, in their ordinary state, possesses these three minds—seeking pleasure, delighting in power, and delighting in [wrong] views—we judge the primary cause by following which tendency is strongest. For example, if one seeks pleasure but the tendency toward delighting in power is stronger, it belongs to the Demonic mind. If one merely delights in pleasure with a slight admixture of a pure mind, it is the mind of a **Brahma-world being**. If one delights in pleasure and also has compassion for people and other beings, it is the mind of a **Brahma King**. If one delights in [wrong] views, it belongs to the Non-Buddhist mind. These three minds can intermix; we judge the primary cause based on which is strongest...(and so on).

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。帶淨心兼人是韋陀。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。更於菩薩心中復分別。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。須發禪乃生。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。

Now, I will evaluate the deluded intentions of externalist practitioners, which fall into three categories. First, those who directly cultivate wrong views. Second, those who mix external practices with attachment to associates and worldly concerns. Third, those who combine both of the above, alongside gaining a superficial understanding of scriptural terms. When they develop distorted wisdom, they become three types of externalists: (1) those claiming omniscience, (2) those gaining supernatural powers, and (3) those who master the Vedas, which merges the previous two. Collectively, the first three types of "heavenly minds" are also externalist. Craving power corresponds to supernatural powers; clinging to views corresponds to omniscience; mixing purity-seeking with attachment to associates and worldly concerns corresponds to Vedism. In short, all these distorted uses of the mind are incorrect.

Therefore, the "non-vehicle" teaching involves turning away from falsehood and returning to truth. When countering these three externalist forms, the realization of the cause corresponds to the three foundations of mindfulness, and the attainment of the result corresponds to the three liberations. This is how falsehood is overcome and truth is revealed.(So it is said) However, judging the ten types of mind solely as the cause is not always the case. For example, falling into hell has many paths, not just one. Here, the most prominent cases are highlighted to illustrate the point. Even for those seeking the two vehicles, entering the truth involves multiple methods. A few examples are given to convey the general idea. Since practitioners engage in various practices, they may fall into any of them.

If we sequentially eliminate [wrongful] states, we start by removing the three lower realms but not the human or heavenly realms. When progressing to the two vehicles, only nine types of mind are rejected. In the Mahayana, both extremes are rejected—all ten types are negated. If we do not eliminate them sequentially, further distinctions arise within the Bodhisattva's mind, as detailed in the text "Cessation and Contemplation." For now, following the sequential approach, the ten types of cultivation are how we eliminate falsehoods.

Question: Does generating this kind of mind immediately create karma, or is it only when one attains meditative absorption and fulfills their pursuit that karma is formed?

Answer: In the Hinayana, karmic action arises from the seven physical and verbal acts; merely generating the thought is not yet karma. In the Mahayana, a single moment of evil thought brings downfall to the Avici hell. It does not depend on whether the action is completed or not—the very thought itself constitutes karma.

Question: Then there should be degrees of gravity?

Answer: If the thought alone arises without action, it is indefinite karma. If the action is carried out, it becomes definite karma.

Question: If one cultivates meditation to abandon the desire realm, they must attain the first meditative absorption to be reborn in the higher realms. Yet if one generates an evil thought that destroys the Three Jewels, even if the act is not completed, why should they fall into hell?

Answer: Committing evil is like an avalanche—it collapses. Therefore, the mere arising of an evil thought creates karma. Doing good is like building up gradually—only after attaining meditative absorption is rebirth achieved. Furthermore, hell belongs to the same realm [as the desire realm]; so an evil thought leads to immediate fall. The form realm is a different realm; thus, one must attain meditative absorption to be reborn there.

Now, when distinguishing these ten false minds, whether they result in karma or not, this type of mind is itself called false. If one does not recognize this, these thoughts will continue uninterrupted, forming karmic bonds that lead to rebirth. Therefore, they must be abandoned.

Question: How do the ten false states and the ten Dharma-realms relate—are they the same or different?

Answer: The ten Dharma-realms include both ordinary beings and sages. The ten [false] states open only to ordinary beings while closing to sages. They are taught to clarify the falsehood of both bondage and liberation—the extremes.

第二顯是者是名為正明修禪大意。即是發菩提心。心有四種。一緣於正因緣生滅法發心。二者緣真空理發心。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。菩薩為欲拔此眾生苦習故。而起大悲。興兩誓願。眾生無邊誓願度是拔苦故起。煩惱無量誓願斷是拔集故發。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。發心既正則行願不偏是名緣正因緣發心修禪也。

Second, the explanation clarifies what is meant by correctly understanding the core intention of meditation practice—essentially, developing the Bodhi mind. The mind has four types:

1. The mind developed in relation to the Law of Cause and Effect regarding conditioned arising and ceasing. 2. The mind developed in relation to the principle of true Emptiness. 3. The mind developed in relation to the conventional truth of provisional names. 4. The mind developed in relation to the Middle Way of the ultimate reality.

The various misguided approaches mentioned earlier mostly stem from beliefs in no cause, wrong causes, self-centered virtuous causes, or self-liberating causes. These are not the correct causal perspective, lack great compassion, and cannot benefit others—therefore, they do not constitute the Bodhi mind.

A Bodhisattva observes sentient beings caught in ten kinds of wrong and baseless causal conditions. Out of this, they generate great compassion. Precisely because beings do not recognize the true law of cause and effect, they fall into nine types of evil. Evil is Accumulation, and Accumulation brings Suffering. To eliminate beings' Suffering and Accumulation, the Bodhisattva generates great compassion and makes two vows:

- "Sentient beings are boundless; I vow to save them"—this is the resolve to eliminate Suffering. - "Afflictions are endless; I vow to cut them off"—this is the resolve to eliminate Accumulation.

Furthermore, because beings are trapped in Suffering and Accumulation, they lack the transcendent causes and results of the Path and Cessation. To grant them the Path and Cessation, the Bodhisattva generates great loving-kindness and makes two more vows:

- "The Dharma teachings are infinite; I vow to learn them"—this is the resolve to give the Path. - "The unsurpassed Buddha way is supreme; I vow to attain it"—this is the resolve to give Cessation.

This is the development of the Bodhi mind based on the true law of cause and effect. Once the mind is correctly established, actions and aspirations will not be one-sided. This is called "developing the mind in relation to the true law of cause and effect for meditation practice."

次緣真淨空理發心者。只是緣向來正因緣觀此即空。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。發心行願皆緣於真。是為緣真淨發菩提心也。

Next, there is the mind that awakens based on the pure truth of emptiness. This simply means reflecting on the fundamental causes and conditions of existence—which are, in themselves, empty. Ordinary beings, lost in confusion, insist that phenomena are not empty. Because they fail to recognize this emptiness, they generate ten kinds of false, twisted views of existence. This false existence is precisely the cause of suffering. Because this cause exists, suffering arises. Out of great compassion for this situation, two vows are made.

This very suffering and its cause are inherently empty in their essence. Therefore, the Great Perfection of Wisdom Sutra says, "Form itself is emptiness; emptiness itself is form. Emptiness and form are not two, not separate—this is called the Middle Way." The Middle Treatise states, "One who can explain dependent origination skillfully extinguishes all conceptual fabrications."

There are two kinds of cessation: skillful cessation and unskillful cessation. Unskillful cessation is the view of emptiness through analytical destruction—emptiness achieved by eradicating forms. Skillful cessation, on the other hand, is directly realizing that form itself is emptiness, not that form is destroyed to become empty. This is true skillful cessation.

Wanting to share this path of truth and liberation with all beings, one arouses great loving-kindness and makes two vows. Having recognized that the causes and conditions of existence are inherently empty, the mind that awakens and the vows it makes are all grounded in truth. This is called awakening the mind of enlightenment based on the pure truth of emptiness.

又緣中道發菩提心者。此心亦名中道實理心．第一義空．菴摩羅識．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。即虗亡寂絕無所依猗。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。非初非後。非發非不發。非道非不道。淨若虗空而赴物逗緣。說於因果道心等。所以者何。眾生心性明智如日。故曰覆之闇如漆。以初發心却除二邊之僻。顯出中道之理名之為因。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。次第心中云眾生。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。如女人諂曲故。故不稱為弘誓也。若中道之慈。此慈稱理。不名為諂。如大愛道經。女人而無諂也。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。如是則無四淨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。但有虗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。

Furthermore, the mind that awakens the aspiration for enlightenment in reliance on the Middle Way is also known by many other names: the Mind of Ultimate Reality, the First Meaning of Emptiness, the Immaculate Consciousness, Buddha Nature, Suchness, True Reality, True Aspect, Non-Abiding, Non-Arising, and so forth. Just as the emperor of gods (Indra) has many titles, all of them point to the same truth: liberation from bondage, transcending both worldly and transcendent realms, the conditioned and the unconditioned, the flawed and the flawless, and all such dualities.

Therefore, it is neither birth-and-death nor nirvana, neither conditioned nor unconditioned. Stepping away from these two extremes is called the Middle Way. It is a state of utter stillness, emptiness, and non-attachment, where even the concept of "middle" is let go. Describing it as "middle" is merely a way to point beyond duality. When one understands this, they grasp the supreme and genuine principle, which is called the Path.

This principle is neither cause nor effect, neither beginning nor end. It is neither aroused nor not aroused, neither the path nor not the path. It is as pure as empty space, yet it responds to beings according to their needs, teaching about cause, effect, and the mind of enlightenment.

Why is this? The nature of a sentient being's mind is as bright as the sun, but it is covered by afflictions as dark as lacquer. By first arousing the mind to remove the wrong views of dualistic extremes, one manifests the principle of the Middle Way—this is called the cause. Fully realizing this principle is called the effect. Complete understanding of this principle is called the path.

Thus, the *Universal Worthy Sutra* says: "The cause of the Great Vehicle is the true nature of all dharmas. The effect of the Great Vehicle is also the true nature of all dharmas." This mind of correct contemplation cannot be destroyed, cannot be moved, and cannot regress. This is called true reality. The *Great Treatise* says: "A mind that is unmoving and unregressing is called a 'being' [bodhisattva]." If one does not attain this mind, even entering all meditative states cannot be called a perfection (_paramita_). But if one uses this mind to enter all progressive meditations, they are all called perfections. When one enters the ordinary methods of the Two Vehicles, these become the Great Vehicle.

Therefore, the *Great Perfection of Wisdom Sutra* says: "In the sequential mind, there are mental events. How should one cultivate and practice wisdom (_prajna_)?" The Buddha replied: "When all mental functions and their objects do not arise, this is called practicing wisdom. This is called birth, this is called cultivation." This is the cultivation of non-birth, non-practice, and non-cultivation.

When this mind is aroused, it naturally arises together with unconditional compassion. To teach beings the method of relying on this principle, freeing them from the suffering of being bound by dualistic extremes, is called great compassion without conditions. To give beings the unmoving joy of true reality is called great loving-kindness.

Thus, the *Questions of the Bodhisattva* sutra says: "All beings mistakenly see existence where there is none, and self where there is no self—in thirty-two ways. Bodhisattvas, due to this, generate great compassion." The *Great Nirvana Sutra* also says: "All dharmas contain the nature of peace and joy." One should know that the principle of true reality naturally arises together with compassion and loving-kindness.

Not only does it contain these two, but it also contains all qualities. Therefore, it is said: "Though all dharmas are empty, the one mind contains all practices." When beings attain happiness, it is not that the Tathagata bestows happiness upon them; it is that the beings themselves possess it. It is like a poor woman's hidden gold—she merely needs to dig it up. The principles of removing suffering and giving happiness are likewise.

Furthermore, one attaining joy by oneself is "self-arising," while the Tathagata giving joy is "other-arising." The four alternatives are broken apart, (and so on). Without these four inherent natures, one speaks of "self-joy," (and so on).

The previous three types of arousing the mind for enlightenment correspond to the Three Truths, the Three Perfections, the Three Causes and Effects, and the Three Vows. But these are not called "Great Vows." Now, the mind that relies on the Middle Way, based on the non-active Four Noble Truths, encompasses and inspires the Four Great Vows. Only this is called the "Great Vow."

Question: Why are the other three not called great? Because they do not accord with ultimate reality. Are they not merely compassion based on beings and phenomena? Answer: They are like the flattery of women—thus they are not called great vows. But the compassion of the Middle Way, which accords with ultimate reality, is not flattery. The *Great Loving-kindness Sutra* says that the compassion of true reality is identical to the Tathagata.

It is like a magnet attracting iron: apart from the magnet, there is no attraction; apart from the attraction, there is no magnet. The attraction is exactly the magnet. Similarly, this compassion is exactly the Tathagata. Therefore, it is called the Great Vow.

Furthermore, the *Middle Treatise* says: "If one believes that all dharmas have fixed natures—nature meaning definite, unchanging reality—then there would be no Four Purities, no noble practice, no holy path, no fruit, no Three Jewels, no worldly or transcendent causes and effects, and no worldly merit, sin, or mundane dharmas. If one believes that all dharmas are inherently empty, falling into nihilism, then there would also be no worldly or transcendent saints, paths, or effects. One would only harm oneself with false, inverted wandering. But if one practices the correct contemplation of the Middle Way, directly realizing that nothing has an inherent nature, deeply understanding suffering and its origin, then the contemplation that can overcome them is precisely the path and cessation. Thus, the Three Jewels, Four Truths, and the Eightfold Path remain perfectly intact. Therefore, it is said: 'Without destroying conventional names, one speaks of the true nature of all dharmas.' This is called arousing the mind for enlightenment in reliance on the Middle Way."

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。佛道竪論。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。三法具足名祕密藏。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。今取竪所至處名涅槃。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。入理悟於平等法界者。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。譬寒結水而為氷。溫融氷為水。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。寒結水為氷。氷喻苦習。寒喻於違。今融氷為水。水喻道滅。溫喻中道。何得道滅之外無中道耶。答。不然。寒是習。氷是苦。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。菩提心與願有異耶。答。心是正體。從體起用名為願。問。論云。菩提心名大願。今四弘亦名願。是則體用不別。答。此用從體起。不得相離。體願用願故通稱願耳。問。若願能顯體。六度亦顯體。此今願耶。答。願顯體者四弘是。行顯體者六度是。顯義乃同。行願為異。

Analyzing the Dharma gate: "The vow to know the inexhaustible Dharma gates." A gate is what allows passage; passage is the path. "The unsurpassed Buddha path, I vow to accomplish." How do these differ? Answer: The Dharma gate is discussed horizontally, while the Buddha path is discussed vertically. Question: Nirvāṇa is also called the path, and true reality is also called the path—true reality is the great path that the Buddha has come from. Prajñā is also called the path. How do these three relate? Answer: If we discuss the three virtues, dharma body alone is not it, prajñā alone is not it, liberation alone is not it—each separately, as distinct or unified, is not it. Only when the three dharmas are complete is it called the secret treasury. How could we discuss it one-sidedly? Now, if we discuss separately, the dharma body is the essence itself. Arising from the dharma body to practice—that practice is prajñā. Prajñā is called the path, leading through to nirvāṇa. We take the vertical endpoint of arrival as nirvāṇa, which is the unsurpassed path. The place reached through transcendence is prajñā, called the Dharma gate(and so on). Question: The middle-way true reality is not made by Buddhas, gods, humans, or asuras. How can it be said to be "aroused"? Answer: Although it is not made by any of these, concealment makes it hidden, and manifestation makes it apparent. The body can act. As understood above, when it remains hidden and not yet aroused, we call it "arousing." Question: Is it because of meditation that the mind is aroused, or is it merely aspiration toward the goal that counts as arousing the mind? Answer: Both have validity. If one aspires, that is called understanding. Understanding is the basis of practice. Progress through meditation is also called arousing. Question: The bodhi mind is neither permanent nor annihilated. Is there a separate principle, or is it simply the exhaustion of permanence and annihilation, that we call the middle way? Answer: This is discussed through the two gates of emptiness and existence(and so on). Question: Why not take true reality as Buddha nature? Answer: The middle way is ultimate; true and conventional are the realm of Buddha nature. Again, speaking in terms of principle, all dharmas inherently possess the nature of peace and happiness. Why distinguish true from middle? Answer: In terms of teaching, one who sees the true has not yet seen Buddha nature. Question: If all possess the nature of peace and happiness, do plants and trees have it? Answer: One who enters principle and awakens to the equal dharma realm no longer distinguishes between humans and plants. One who has not awakened sees them as different—like various dreams. Once awakened, all that vanishes. Question: Delusion about true reality gives rise to suffering and accumulation. Understanding true reality gives rise to the path and cessation. Are the path and cessation different from suffering and accumulation? Are suffering and accumulation not true reality? Are the path and cessation also not? Answer: It is simply delusion about true reality that is suffering and accumulation. It is simply understanding true reality that is the path and cessation. For example, cold freezes water into ice; warmth melts ice back into water. The path and cessation are likewise. There is no separate middle way apart from the path and cessation, apart from suffering and accumulation. Outside the dharma nature there are no dharmas, so they are not separate. Question: Cold freezes water into ice—ice symbolizes suffering and accumulation, cold symbolizes violation. Now melting ice into water—water symbolizes the path and cessation. Warmth symbolizes the middle way. How can there be no middle way outside the path and cessation? Answer: That is not so. Cold is accumulation, ice is suffering, warmth is the path, melting is cessation. How could there be a separate water apart from warmth and melting? Since the water metaphor is like this, one should not seek yet another middle way. Question: Is the bodhi mind different from the vow? Answer: The mind is the essence. Arising from the essence to function is called the vow. Question: The treatise says that the bodhi mind is called the great vow. Here the four great vows are also called vows. In that case, essence and function are not distinct. Answer: This function arises from the essence and cannot be separated from it. Since both the essence and the function are called vows, they are both referred to as vows. Question: If vows can reveal the essence, six perfections also reveal the essence. Are these the vows? Answer: For vows revealing the essence, the four great vows are the means. For practice revealing the essence, the six perfections are the means. The meaning of revealing is the same, but practice and vows differ.

次明依禪為門者。還是欲滿四願。如須入禪能令願滿也。從六通四辨去是明滿第一願。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。後以慧拔也。又發通有三種。通教通從背捨．勝處．願．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願。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。捨離味著及一切相。華嚴云。初地正使及習。一時俱盡無有餘者。此是斷通正集盡。又分斷別惑。分生真智。如目喻(云云)。見理發真。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。乃至清淨禪。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。復次大乘為語。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。佛依清淨禪。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願者。佛道即是涅槃。料簡橫竪如前(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。故言梵天無欲界惑。若子縛斷名有餘涅槃。亦名分得。若捨果縛。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。至清淨時方是究竟。前三涅槃皆是有上。後一是無上。無上涅槃非禪不剋。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。金剛即是十迴向位。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。禪滿四願。其意在此也。偈中云。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(云云)。

Next, we explain taking meditation as the gateway. This is still about fulfilling the four vows. For example, if one can enter meditation, it enables the vows to be fulfilled.

From the passage on the six superpowers and four unhindered eloquence onward, this explains fulfilling the first vow. The six superpowers arise from meditative concentration and are the adornment of merit. The four unhindered eloquence is the adornment of wisdom. First, one subdues arrogance through superpowers; then, wanting to teach the Dharma so that others awaken to the path. Therefore the Great Sutra says: first move by concentration, then awaken by wisdom.

Also, the arising of superpowers has three kinds. In the Shared Teaching, superpowers arise from meditations such as the eight liberations, the eight fields of mastery, the vow, wisdom, and peak meditations. In the Distinct Teaching, superpowers arise from meditations such as intrinsic nature meditation. Both of these arise from meditation.

Question: How do the five and six differ? Answer: In terms of the Shared Teaching, cutting off the active afflictions is called the superpower of the extinction of outflows. It may also be called six. But because habitual tendencies are not yet exhausted, it is called five. In the Distinct Teaching, one has already begun cutting off ignorance, so it is also called six. But since it is not yet ultimate, it is only called five. Both five and six may be used.

From "wanting to cut off afflictions" onward, this explains the second vow. Now, cutting off delusion must rely on wisdom. Wisdom does not open without meditation. The Great Sutra says: one without concentration falls down on flat ground. Writing different scripts by hand, speaking different languages by mouth, traveling different paths by body—therefore one knows that mental factors also require concentration factors. How much more so for wisdom?

Again, in the Small Vehicle, the undefiled factors are seven, relying on concentration to cut off wrong views, and relying on the nine grounds to cut off deluded thought. Also, in the Great Vehicle, one relies on intrinsic nature meditation to produce approximate understanding, which is called the Bodhisattva Pitaka's preliminary hearing and reflection. Because of this, one enters all meditations.

All meditations have three kinds. The first is the meditation of dwelling in the present Dharma, which is generating true insight into principle, abandoning attachment to flavor and all appearances. The Flower Ornament Sutra says: on the first ground, active afflictions and habitual tendencies are all exhausted at once, with none remaining. This is cutting off the shared active afflictions completely. Then one partially cuts off distinct delusions and partially gives rise to true wisdom. Like the analogy of the eye (and so on). Seeing principle and generating truth is called the meditation of present Dharma joy.

The second is the samādhi of generating the family lineage, which is the concentration that increases the Middle Way. This is the adornment of merit.

The third is the meditation benefiting sentient beings. The Bodhisattva dwells in this meditation, benefiting through meaning and sharing in all tasks, causing beings to leave all suffering. But when one meditation arises, it possesses all three meanings. Even up to pure meditation: the Bodhisattva dwelling in this meditation attains the fruit of great enlightenment. All is within meditation. Therefore one knows that meditation can fulfill the second vow.

From "wanting to know the Dharma gateways" onward, this explains the third vow. "Wanting to know the Dharma gateways" refers to two kinds of correct path and aiding practices. Although wisdom is an aiding practice, for now we rely on meditation to generate the practice of wisdom. The correct path is simply deep contemplation of phenomena and contemplation of emptiness. All aiding gateways can generate wisdom and likewise use meditation.

If one only observes the practice of practices, formless true emptiness is called correct wisdom. Though the two are different, one must cultivate meditation to attain them. Even in the Small Vehicle, the Buddha under the tree contemplated the Four Noble Truths in thirty-four moments of mind, cut off the bonds and attained the path, turned the Dharma wheel, and entered Nirvana. The undefiled fire burned his body, like a leather bag filled with sand, benefiting beings. None of this is outside meditation.

Furthermore, in Great Vehicle terms, meditation is greatest, like a king. Worldly correct and aiding practices, supramundane correct and aiding practices, and supreme correct and aiding practices are all included in meditation. Therefore the Necklace Sutra says: the Buddha relies on pure meditation to attain the fruit of great enlightenment. Also, entering king samādhi he taught the Great Perfection of Wisdom; entering boundless meanings he taught the Lotus Sutra. Also in the Great Nirvana, he entered the cave of deep meditative concentration. All sentient beings are completely extinguished, yet he causes them not to be extinguished again—this is great Nirvana. How could it ever not be meditation? Sometimes he manifests entering; sometimes he does not manifest entering, yet his mind always dwells in concentration. He manifests Buddha lands without dualistic appearances, never lacking concentration.

Therefore one knows that within meditation all Dharma gateways are complete. In the Shared Teaching, the Dharma gateway of conventional truth is phenomenon; the Dharma gateway of ultimate truth is principle. In the Distinct Teaching, both ultimate and conventional are phenomenon; the Middle Way is principle. Thus all such phenomena and principle samādhis are included within meditation. Therefore one knows that cultivating meditation enables one to know all Dharma gateways. This is fulfilling the third vow.

From "wanting to perfect the Buddha path" onward, this explains the fourth vow above. The Buddha path is Nirvana. The analysis of horizontal and vertical is as before (and so on).

Nirvana has two kinds: partial and complete. In the Small Vehicle, cutting off desire-realm delusion and being born in the Brahma heavens is also called liberation. It is also the meaning of partial cessation. Therefore it is said the Brahma heavens have no desire-realm delusion. If the bondage of afflictions is cut off, it is called Nirvana with remainder. It is also called partial attainment. If one abandons the bondage of fruition, it is called Nirvana without remainder. This is the Small Vehicle's completeness. How could such Dharmas be perfected without the power of meditative concentration?

If we speak of Great Vehicle partial and complete, the partial and complete of the Two Vehicles are both called Nirvana with remainder. Why? Because deep delusion is not yet cut off. If one dwells in the meditation of Dharma joy within intrinsic nature meditation and sees only truth, it is called Nirvana with remainder. If one attains the samādhi of the Middle Way with complete concentration and wisdom, it is called Nirvana without remainder. From there, spontaneously entering the ocean of all-knowledge is called non-abiding Nirvana. Though it is non-abiding, it is not yet ultimate. Only at the time of purity is it ultimate. The first three Nirvanas all have something above them. The last one is without anything above. Without meditation, the unsurpassed Nirvana cannot be attained—how much less the ones that still have something above? One should know that cultivating meditation can fulfill the fourth vow.

As for the vajra samādhi: if in the Small Vehicle one clarifies the final mind of the unobstructed path only then entering vajra samādhi, one thereby realizes the ninth path of liberation. If in the Shared Teaching one clarifies the eighth ground as clarifying vajra samādhi. If according to the Flower Ornament Sutra one clarifies the ten aspirations, ten nourishings, and ten vajras, then vajra is the stage of the ten dedications. If in the Perfect Teaching, from the initial mind onward, deep practice is firm like vajra, even up to the final mind it is also called vajra. Like the moon waxing and waning. As the Humane King Sutra says: Shakyamuni entered the great quiescent concentration, the vajra samādhi. One should know that whether great or small, in successive stages, none do not enter samādhi and attain Buddhahood. Meditation fulfilling the four vows—its meaning lies here.

In the verse it says, "Treasury of wisdom, field of merit"—this is the meaning of correct and aiding concentration and wisdom. With this, the third vow is explained. "Clear water washing away dust"—this proves the Shared Teaching cutting off delusion. "Vajra armor"—this proves the Distinct Teaching cutting off delusion. This verse proves the second vow. From "though not yet attaining Nirvana" onward to "smashing the mountain of bonds"—this proves the fourth vow. "Attaining the six superpowers to save people"—this proves the first vow. From "tumultuous dust" onward—this proves the four vows (and so on).

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(烏几反)此翻為願。婆羅此翻為力。闍那此翻為智(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。後度無極就別教簡共不共(云云)。翻名以定對果。准例可作此翻。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。願得如世尊。慧眼第一淨。又云。大果既圓。邊際智滿。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。四住支條方便智所却故輕。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。

Next, someone asks: Why does it not say the Ten Perfections are practiced everywhere? This shows that the Dharma embraced by meditation is complete. In the earlier text, Prajñā is opened up into the two perfections of skillful means and wisdom. Here, all-encompassing wisdom is called the Perfection of Prajñā; knowledge of the paths is called the Perfection of Skillful Means; and all-encompassing wisdom of kinds is called the Perfection of Wisdom. The Perfection of Wisdom comes forth from the samādhi of the Middle Way and the supreme truth. The Perfection of Skillful Means comes forth from the samādhi of conventional truth. The Perfection of Prajñā comes forth from the samādhi of ultimate truth. The higher encompasses the lower, so the Perfection of Wisdom includes all three of these dharmas. Upāya-kauśalya is translated here as skillful means. Nidhi (pronounced wu-ji) is translated here as vow. Bala is translated here as power. Jñāna is translated here as wisdom (and so on). This explains the second section, the chapter on analyzing names. Earlier it distinguishes ordinary beings attached to craving, non-Buddhist practitioners attached to views, and the two vehicles lacking great compassion and skillful means. This common teaching distinguishes shared and unshared. Later, "crossing to the ultimate" distinguishes shared and unshared in the distinct teaching (and so on). Translating the name establishes the correspondence to the fruit. Following this pattern, this translation can be made. However, in the Treatise on Interpretation, the analysis says: The four dhyānas are merely called dhyāna, not pāramitā. One should know that meditation is a different name; one cannot translate dhyāna as concentration. Also, various teachers translate it as "abandoning evil." This is a name based on the fruit. Because concentration arises, one is then able to abandon evil. Abandoning evil is the meaning of cutting off. The grove of limbs is the meaning of wisdom. This is based on the meaning of the fruit, taking the abandoning of evil as the translation. As for the three explanations of pāramitā: Bodhisattvas of the common teaching contemplate ultimate truth and enter principle; here, reaching the other shore is the appropriate meaning. The distinct teaching cuts off the dust-like delusions, practicing in the conventional and middle; here, bringing matters to completion is translated as the appropriate meaning. The perfect teaching exhausts both matters and principle, clearly understanding emptiness and conventionality; here, the ultimate is translated as the appropriate meaning. These three kinds can correspond to the three eyes of wisdom, Dharma, and Buddha. Also, if we speak in terms of perfect penetration, this kind of wisdom of kinds is only exhausted at Buddhahood. Why? Although the two vehicles realize emptiness, they do not exhaust the source of emptiness. Also, bodhisattvas on the seventh ground sometimes partially cultivate emptiness. The Buddha then sets up a simile to rouse them, saying: Because of the true nature of all dharmas, the two vehicles also all attain it. Why do you wish to dwell in the limitless gate of emptiness? Because you have not yet entered, you should not dwell in emptiness. One should know that the eye of wisdom is only exhausted at Buddhahood. Therefore the Lotus Sutra says: I vow to attain, like the World-Honored One, the eye of wisdom, foremost in purity. It also says: Since the great fruit is complete and the wisdom of the limit is full, throughout immeasurable kalpas one practices the affairs of ordinary beings as examples. Illuminating conventional distinctions is only complete at Buddhahood. The wisdom of the Middle Way can naturally be known. In perfect discussion of the three meanings, all are fully present in one mind, the ultimate wonderful enlightenment. Question: Among the five abidings, which are heavy and which are light? Answer: All are heavy and all are light. The four abidings go against principle and give rise to opposition, so they are called heavy. Ignorance obscures principle but does not give rise to resistance, so it is called light. Also, ignorance is the root, cut off by Buddha-wisdom, so it is called heavy. The four abidings are branches, removed by skillful-means wisdom, so they are light. Treatise masters say: The highest wisdom cuts off the lowest; the lowest wisdom cuts off the highest. This takes the four abidings as heavy and ignorance as light (and so on). Question: If the three matters are exhausted only in the Buddha, how can bodhisattvas be named pāramitā? Answer: In the cause, they receive the name of the fruit. Question: Nirvāṇa is the fruit. The two vehicles can receive the name nirvāṇa. Why is it not called pāramitā? Answer: Nirvāṇa means cessation. The two vehicles only seek to escape suffering. When the suffering of views and afflictions ceases, they receive the name nirvāṇa. They do not seek to become Buddha and do not exhaust the root of principle, so they do not receive the name of the other shore. If we speak in terms of the common meaning, where three animals cross the river, the two vehicles may also be said to reach the other shore.

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。復次。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。但無漏於定不發。如應於慧。四禪既具此定慧故名為等。餘法不爾。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。明別有淨細之心觀於覺觀之境(云云)。體者。論人五支皆是方便。一心支為體。數人以欲念等為方便。五支皆是體。釋論用此論。成論人定內辨方便已四支麤故非體。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。二禪內淨為體。三禪樂為體。四禪不動為體。以其別體簡於一心。此是覺觀[冗-几+豕]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。此則以五支皆麤同屬方便。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。南岳師謂此為離定地。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。餘定三昧波羅蜜亦如是。若別論各有主當。禪乃具支。沒定從支。四空乃有通支捨支從定。故瓔珞云。禪名支林。定名捨攝。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。但名淨禪不名味禪。但是調直不名支林也。雖有理定。正是深味著事相。直入於理。不從定得名。未是事理究竟。不名波羅蜜背捨等。因四禪發。亦禪亦定。以空無相心導。亦不稱三昧。從背捨等勝名也。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。願．智．頂等是禪家功用福德藂。從此勝用受禪名。願者作願要期。時至乃起。若智者於禪中遍知事理。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。菩薩於頂禪不爾。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。

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。虗空無為者。以色心對非色非心之處名為虗空。無此色心名。何物為虗空。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。一不淨觀。二阿那波那門。對心為三門。(若從佛教為次者)初破貪著說不淨觀行人相過。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。不淨是慧。因定發慧。須先明阿那波那。次明不淨。又阿那是舊法。不淨是客法。今依佛教。先不淨觀門也。此二門同是觀色法。色法即四大。不淨觀觀於地水二大。先作假想。壽命之風既斷。火勢即滅。水漬地水。大地覆阤。爛壞膿血不淨九想十想等。皆是觀於水地能壞貪欲也。阿那波那是觀於風火二大。悉依於風。風即出入息。息亦是色法。能治乱心。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。出世間法施即是不淨．背捨．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。三觀息門通至通明禪也。問。前十二門可是世法。後二門不應是。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。九想為麤。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。後三對無學。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。即是修八背捨觀也。所謂內觀色外觀色名初背捨。如是次第成八背捨。皆是約色而論。若修勝處者。還觀色多少好醜。更不約餘也。若修一切處者。還是觀淨色遍。而若九次第定。還從初背捨次第無間心入。若師子奮迅者。還從八背捨次第而出。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捨異。因名背捨。果名解脫。或有說云不異。若不異者背捨即是解脫。羅漢既具八解脫。可得只是八背捨。阿那含未得非想．滅盡兩解脫。雖修八背捨。那得是八解脫。故知應異。若大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。

釋心法章。問。九想背捨等是事法。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。決捨有漏。能發無漏。故名無漏法。問。自有人脩四禪。四禪不發。仍修九想不淨等。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。能於欲界定發無漏。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。至忍法位。信等成根。此決不退為逆重。一向昇入無漏。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。此中防止不執生像𭊴香非時食等。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。亦實亦虗。實即無漏。虗即有漏。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。此真義含於中而作真名。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。有漏心生死沈沒。今修無漏法而昇益可得無漏心。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。於義為便。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。不墮於常。假有四句。不墮於斷。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)。

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。今觀此心性如虗空。智慧清淨如日照闇。此之智慧翻於迷理。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。餘亦如是。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。是生法遷後名滅。此是相續所論。今虗空之無。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。此理何止待於相待。亦通待於上兩。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。六度中何意尸羅清淨禪定現前。何不檀忍等清淨為緣。答。此有兩義。一別二通。別者。持戒是淨業鄣。業鄣鄣禪。故次須淨戒。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。故須淨尸羅方能發定。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。念念在心。覆鄣禪定。名之為蓋也。數人明嗔不至上又下界名貪上界名愛。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。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於佛等不了故。成疑為蓋。破此蓋得發禪。上地不復疑此。但於上地無量別法未明。故得五蓋。又鄣初禪是事疑。上去是理疑(云云)。問。為當却蓋入禪。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。却五蓋入禪亦應如是。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鄣也。斷却之意尋此可知。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。復次。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。并簡非顯是。遣蕩對著。如闇室遇燈。存保自淨。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閒出世上上分別顯示。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。善巧方便而為除却。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。淨諸遮鄣。故名棄惡。以內方便增長善根。是名功德藂林。復次。持戒布施但破慳防非。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。

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。為當前用何法初教眾生。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。性自清淨。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。有橫有竪。橫明世界但說法相。若竪論階位淺深。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於內境及以外境。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。於無生法得度。復次。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。餘非修止處。偏故非修處故。但此五處皆是暫時攝繫。各有所宜。不可剩言是長久好境。若浮心動。應繫足指。足指亦是修不淨所宜。若心沉昏。應繫緣頂上。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。則身輕心怳。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。譬如彌猴鏁之於柱。及以五鏁不令離柱。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。只如是繫之不散。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。於髮際即相應。別先修不淨。即於足指應。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。譬如調馬已可繫之於柱但騎之而制調。若前透亦動。後縮亦動。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。若非想餘解。亦住其靜住。譬如獼猴眠時。勿以杖䇿(云云)。

第四證止者。舊云餘禪門。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。多從繫緣止入地輪。從制心止發水輪。繫緣止不發水輪。若發宿習。所不論耳。非是修繫緣能發也。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淨位。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。餘智無如之何。得金剛智破(云云)。復次。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)。復次。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。惡心則起。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。無有方便却之。有兩過。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。入於鬼道。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。無方便却之。亦二過。一却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。若起成惡心欲造五逆四重者。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。得入麁住細住。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。十念念成。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。破倒見淨理。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。應捨入數出。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。於靜心內有三障四魔。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。於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。即是貪欲相現。應修空觀不淨。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。一心入於實際之中。報鄣起亦有二。一現事報。二報鄣相。現事即是疾病縣官憂厄等事。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。於未受報前。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。後不受。譬如巫師度厄尚能禳灾。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。若見相後。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。不俟復驗。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。當為魔入鄣中也。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。後得成任運住分也。進分有三。一橫進。二竪進。三橫竪頓進。若進發初禪已。進入二禪乃至十二門等者。是竪進。若因數息遂發特勝．不淨．背捨等。是橫進。或頓橫竪一時俱進。或直頓進。或直橫頓進。今且約竪進之相。行者從調適得所。從麁住至細住。歷欲界至未到定。此定閑靜。明穴如月之夜。

次覺八觸身者。此是發根本禪也。八觸者。所謂輕．重．冷．煖．澁．滑．動．庠。輕．動是風大。庠．煖是火大。冷．滑是水大。重．澁是地大。此之八觸還是四大也。欲界色界身別攬淨妙之色為五根。則有見聞覺知之用。今修禪靜細。即發初禪色界淨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。譬如變麥為麵。變麵為酒。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。煖是火體。庠即是用。輕體動用。冷體滑用。重體澁用。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。餘例爾。今且明動觸發行相。行者於未到定中。其心澄細。鬱然覺其身運運如風發。外人不覺。自知有此。若頭發成退分。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。心地明了。離諸昏闇。𣽈心者。離欲界麁獷𢤱悷剛強。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。是名信敬慙愧者。愧於欲界應散。慙於聖賢是名慙愧。既得此功德精進不休。二善根生。故名善心。智慧者。以定靜故世智明了。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。唯自明了。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。只在一心而初麁為覺。後細尋為觀。譬如推鐘一聲。初麁末細類此可知。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。竪論取五相成就。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後。受覺名分別知已即論於喜。喜有昔所不得而今得之歡。喜少歇而受快樂。喜樂乃但喜強未顯後。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。後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。熱羮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。但進分八觸有橫發竪發。竪發者。若發一動觸究竟成滿。五支具足。後時若坐斂念即入。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。若謝未謝復發餘觸者。是名橫發。或頓橫竪發可知。若一觸不定如此。餘例爾。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。初禪色麁是言語法。故有八觸分張隔別之異。若入二禪時。呵覺觀。受內淨喜樂轉妙。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。今言若前若後皆不然。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。象鈍則昏熟不夢。坐禪人想心多取假名。則喜於靜心與相相應。若想心不利。雖坐不見相(云云)。問。若五支同在一心中者。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。於禪亦發。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。如此麁法被推將盡故莊。今發觸亦爾。色界淨色將起。故界色身自起動觸。觸亦冷煖等而無空明五支。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。於禪有益。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。欲界繫得繩除。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。如平明復瘧也。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。或復生於空解。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。若能於初禪覺識洮練。邪惡既滅。進二禪中無復邪惡之失也。復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。欲界想麁相。見森森之存。初禪想妙。見有是空如雲如影故。明者只是作意於境。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。境界相應即是作意於境數。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。前人之欲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。即是竪喚呼。若橫發諸禪。即是橫喚呼。一動觸如此。餘觸亦如是。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。其心內淨炅炅。如明淨鏡。逾於從來。此是二禪內淨發。問。二禪是色法。云何言心內淨。答。以其發得四大淨妙之色。勝於初禪之色。以此相故。照心即明。故言內淨。此淨與喜樂一心俱發。故名喜俱。禪淨是色淨。發此淨故。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。致有八觸橫竪等相。不名一識。若入二禪。四大和融。妙而且淨。無復八觸四大之異。但言一識處。初禪由覺觀故喜為麁。二禪以內淨故喜故為深妙。此禪但有竪進。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。此樂是色界淨色最極之樂。前禪猗他生樂為麤。此禪不猗他生。遍身受樂。凡夫捨此為難。聖人得能捨。知此是因緣生法無定。凡夫染愛貪味故須捨支。次念支慧支。慧支是善巧防護。此樂但經論出處不同。或前捨。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。亦名捨俱禪。亦名不動支。乃至定念捨等。四支成就(云云)。又此禪雖是不動安快。而是色法。患色如窂獄如疎如甑。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。爾時捨空緣識。識多則散。捨識緣無識。或言少識。一解云多識則散。故緣少識則定。一解云為緣識故為多。今緣無識。緣無法塵。捨智緣無。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。佛弟子知其無麤想亦有細想。故佛呵須䟦。汝既除麤。何不除細。呵師不能。何況於汝。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。合中十七定。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。復次橫進者。如四卷禪內廣辨十五種禪橫發相。不重出。橫竪俱發者。義則可解(云云)。進分相如上。次明達分者。達名為道。故道諦四行云。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。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。亦須方便修於觀法。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。能橫竪發禪。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)。復次五分又各有兩種。一者任運退。二者內外因緣故退。任運護。善巧防持故護。餘例有此義(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。豁若虗空。神解異人。辨使無滯。竪執所見謂為涅槃。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。於如是皆妄謂為達。實非達也。如長爪思惟諸法不見性相。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。獲法眼淨。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。于時鹿頭歸伏。在佛後扇。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。堅執不可捨。我慢自矜高。但知破他之非。不甞覺識心內煩惱。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。百家俱達。然後立德修行。仁慈謙讓。解行具足。稱之曰賢直。爾質朴徒讓是愚直。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。湛然清淨。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。後當大疑。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。餘妄語。豈非見取。執此法邊。不取餘法邊。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。三於觀空智慧生染。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。窮覈心路不令一念取著。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。名為念處。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。洞達五陰不淨。存無常等總相別相。觀慧明了。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。若自思惟了然不解。憑他為說方能得悟。譬如天數數雨。五糓數數熟。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。觀色是不淨無常苦。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。等浮虗不實。於眾生中亦作三假。不定於定。成生法二聖行。故阿含云。是老死。誰老死。二俱虗妄。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。浮虗不定是空。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。百非四句皆遣於諸見中。無復住著。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。念念不住以入真。二則觀無明行業因緣相續相待。是老死誰老死。生法二修。浮虗悟入空平等。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。唯不破隣虗。空門拆此三假虗塵平等而入。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。故鏡像幻人若有若無。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。可復滅色取空。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。譬如明鏡內淨空而現種種之色。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。四句檢於生。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。向者由生故生。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。今破四性義後。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。於長者財乃非己分。而令領知。為後時付家業作梯漸故也。今一一往體如幻之色。觀法虗玄。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。皆如鏡像。雖有頭等六分。頭等六分而不可得。即此六分悉是虗無。雖是虗無不可以頭為足。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。不能體達虗無以為無生者。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。若前念滅後念生。即是他生。若前念亦滅亦不滅後念生。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。拆於極微令空。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淨心。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。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。是為於根本禪中發五分禪。略辨如此(云云)。

釋驗虗實者。虗則是邪。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。復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。即於邪中具於一切法。邪有四緣。所生亦空亦假亦中。非唯能使邪禪成正。後廣通諸法。若無巧方便止能即驗之。此但能却邪定顯正定。不能於中道具足一切佛法也。復次。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。而初禪隣欲界。過患最多。故九十六道唯三道是正。餘悉是邪。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。必能遣却也。此中應廣出證。邪定之人為證(云云)。又約一動觸判邪正相餘不出者。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。餘禪有一邪。非但壞餘禪亦壞根本(云云)。若初發根本有邪。更發餘禪。餘禪但有正相。而根本邪相亦自退失。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。後歷法行四種不同。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。後應何量。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。於修法中少許因緣即發無漏也。

About 禪門章

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Furthermore, beings have different inclinations and joys. Using their desires to guide them, we later lead them into the Buddha’s path.

Moreover, teaching the sequence is to comprehend all sutras and treatises. If one does not understand the conventional aspects, the principle also becomes obstructed.

**First Major Section: Clarifying the Main Meaning by Distinguishing Incorrect Approaches**

There are ten types of incorrect motivations for practice, as explained in detail in the *Zhiguan*. Here, I will briefly clarify one or two examples.

Question: Does generating this kind of mind immediately create karma, or is it only when one attains meditative absorption and fulfills their pursuit that karma is formed?

Question: Then there should be degrees of gravity?

Answer: If the thought alone arises without action, it is indefinite karma. If the action is carried out, it becomes definite karma.

Question: How do the ten false states and the ten Dharma-realms relate—are they the same or different?

Second, the explanation clarifies what is meant by correctly understanding the core intention of meditation practice—essentially, developing the Bodhi mind. The mind has four types:

- "Sentient beings are boundless; I vow to save them"—this is the resolve to eliminate Suffering. - "Afflictions are endless; I vow to cut them off"—this is the resolve to eliminate Accumulation.

Next, we explain taking meditation as the gateway. This is still about fulfilling the four vows. For example, if one can enter meditation, it enables the vows to be fulfilled.

The second is the samādhi of generating the family lineage, which is the concentration that increases the Middle Way. This is the adornment of merit.

From "wanting to perfect the Buddha path" onward, this explains the fourth vow above. The Buddha path is Nirvana. The analysis of horizontal and vertical is as before (and so on).

Chan School Treatise (禪門章)

About 禪門章

Chan School Treatise (禪門章)

About 禪門章