English
English version: This is the third specially revealed stage, only revealing the practice stages, excluding the fruition stage. Therefore, the stage of Wonderful Enlightenment (Miao Jue) is not taken. Among these six practices, the first four stages are the steps of entering through principle (Li Ru), and the latter two stages are the differences of entering through practice (Xing Ru). The concise meaning is in the Ben Ye Jing (Karma Sutra), and the detailed meaning is from the Hua Yan Jiao (Avatamsaka teachings). The Sutra says: The Great Strength Bodhisattva (Da Li Pusa) said, the benefit of Realization (Shi Ji) has no coming or going. What Dharma can the mind attain to enter Realization? The Buddha said, the Dharma of Realization has no boundary (Ji). A mind without boundaries enters Realization. The Treatise says: This is the fourth verification of entering the mind. The question says that the benefit of Realization has no coming or going, which refers to the latter two stages, where the practice of attaining the two benefits (Er Li) corresponds to the principle, and there is no coming or going. What Dharma can the mind attain to enter Realization? This is the direct question about the mind-Dharma that can enter. The answer says that the Dharma of Realization has no boundary, which refers to the Dharma being entered. It is naturally (Fa Er) without boundaries, even without before and after, without beginning and without end, thus being apart from the three times (San Shi Shi: past, present, and future). Horizontally, there is no this or that boundary, no middle and no edge, thus being apart from the six directions (Liu Fang Suo: east, west, south, north, up, and down). It is profoundly boundless, without edges and not separate. It is vast and boundless, all-pervading. Possessing these four meanings, it is said to be without boundaries. The mind that can enter also possesses these four meanings, so it can enter Realization without obstruction. It should be known that Realization is apart from the sides of the able and the object (Neng Suo Bian), and the mind is also like this, apart from the boundaries of the able and the object. That is, without its entry, it can attain entry. This is called the inconceivable meaning. The Sutra says: The Great Strength Bodhisattva said, the mind-wisdom without boundaries, its wisdom is without limit. A mind without limit can attain freedom. The wisdom of freedom can enter Realization. Like those ordinary beings with soft minds, their minds are often panting. What Dharma should be used to control them, so that they can attain a firm mind and enter Realization? The Treatise says: Below is the great division of the fourth means of entering. The means of entering are the four stages before the ground, the contemplation of means within the gate of principle. There are two aspects to it: first, explaining the means of being able to enter; second, revealing the victory of the means. In the first aspect, there are also two: first, concise; second, detailed. In the concise aspect, first is the question. In the question, there are also two: first, leading from the previous; second, asking about the latter. Leading from the previous, it says 'without boundaries' because the essence of the mind is without boundaries. 'Without limit' because the function of wisdom is without limit. The Sutra says: The Buddha said, the Bodhisattva's mind --------------------------------------------------------------------------------
Chinese
喘者以内外使随使流注滴沥成海天风鼓浪大龙惊骇惊骇之心故令多喘菩萨令彼众生存三守一入如来禅以禅定故心则无喘。 论曰。答中有二。先出所治障相。后示能治方便。初中言心喘者。惊心不安其出入息急速曰喘。以喻六识掉动不停。内外使者。末那四使内缘自我故。意识六使外缘诸境故。随使流注者。谓忿恨等小随烦恼。其沉掉等大随烦恼。及无惭愧中随烦恼随使等流集注现识故。滴沥成海者。本使随惑一切现行皆熏本识积集深广故。天风鼓浪者。业力所感六尘境界任运现行故名天风。鼓随眠海起七识浪故曰鼓浪。大龙惊骇者。无明住地其力最大住在本识随眠海底故名大龙。如是无明违反寂静常能增长粗动之心故曰惊骇。由是诸缘令心多喘。此是令知所治障相。自下示其能治方便。存三者。能遮天风方便。守一者。能伏大龙方便。入如来禅者。正治多喘之方便也。 经曰。大力菩萨言何谓存三守一入如来禅佛言存三者存三解脱守一者守一心如入如来禅者理观心如入如是地即入实际。 论曰。此下第二广显方便。有三问答。此初番中举数总标。守一心如者。一心法中有二种门。今先守其心真如门。为伏无明大龙势故。无明正迷一心如故。此中守者。入时静守一如之境。出时不失一味之心。故言 现代汉语译本：心怀喘息的人，是因为内外在各种因素的驱使下，随之流注滴沥，最终汇集成大海。天风鼓动海浪，巨大的龙因此惊恐害怕。正是因为这种惊恐害怕的心情，才导致了频繁的喘息。菩萨教导众生要存三守一，进入如来禅，通过禅定的力量，使内心不再有喘息。 论曰：这段回答包含两部分。首先指出所要治理的障碍现象，然后展示能够治理的方法。首先，关于‘心喘’，指的是内心惊恐不安，呼吸急促，就像喘息一样。这比喻六识的动摇不停。‘内外使’指的是末那识的四种烦恼，它们向内攀缘自我；以及意识的六种烦恼，它们向外攀缘各种境界。‘随使流注’指的是忿恨等小的随烦恼，以及沉掉等大的随烦恼，还有无惭无愧等中随烦恼，它们都随着根本烦恼而流注，聚集在现识中。‘滴沥成海’指的是根本烦恼和随烦恼的一切现行，都会熏习根本识，积累深广。‘天风鼓浪’指的是业力所感召的六尘境界，自然而然地显现，这被称为天风。鼓动随眠烦恼之海，生起七识的波浪，所以说‘鼓浪’。‘大龙惊骇’指的是无明住地，它的力量最大，潜藏在根本识的随眠海底，所以被称为大龙。这样的无明违背寂静，常常增长粗动之心，所以说‘惊骇’。由于这些因缘，导致内心频繁喘息。以上是为了让人们了解所要治理的障碍现象。下面展示能够治理的方法。‘存三’是遮蔽天风的方法，‘守一’是降伏大龙的方法，‘入如来禅’是真正治理频繁喘息的方法。 经曰：大力菩萨问道：‘什么是存三守一，进入如来禅？’佛说：‘存三’指的是存三种解脱，‘守一’指的是守一心真如。‘进入如来禅’指的是以理观照内心，如同进入如是之地，即进入实际。 论曰：下面第二部分详细阐述方便法门。包含三个问答。这是第一番问答，举出数字总括标明。‘守一心如’，一心法门中有两种途径，现在首先守护一心真如之门，为了降伏无明大龙的势力。因为无明正是迷惑一心真如的根本。这里所说的‘守’，指的是在入定时，静静地守护一如之境；在出定时，也不失去一味之心。所以说...
English
English version: One who pants has internal and external factors that cause a flowing and dripping, eventually forming a sea. Heavenly winds stir up waves, causing the great dragon to be frightened. It is this frightened state of mind that leads to frequent panting. The Bodhisattva teaches beings to preserve the three and guard the one, entering the Tathagata-dhyana (Tathagata meditation), using the power of dhyana to eliminate panting from the mind. Commentary: This answer contains two parts. First, it points out the obstructive phenomena to be treated, and then it shows the methods to treat them. First, 'panting of the mind' refers to the mind being frightened and uneasy, with rapid breathing, like panting. This is a metaphor for the unceasing agitation of the six consciousnesses. 'Internal and external factors' refers to the four afflictions of Manas (the seventh consciousness), which internally cling to the self; and the six afflictions of Vijnana (the sixth consciousness), which externally cling to various objects. 'Following the factors and flowing' refers to minor secondary afflictions such as anger and hatred, as well as major secondary afflictions such as agitation and torpor, and intermediate secondary afflictions such as lack of shame and remorse, all of which flow along with the fundamental afflictions and gather in the present consciousness. 'Dripping and forming a sea' refers to all the manifestations of fundamental and secondary afflictions, which will influence the fundamental consciousness, accumulating deeply and broadly. 'Heavenly winds stir up waves' refers to the realms of the six sense objects, which are naturally manifested due to the power of karma, and this is called heavenly wind. Stirring up the sea of latent afflictions, causing the waves of the seven consciousnesses to arise, hence the saying 'stirring up waves'. 'The great dragon is frightened' refers to the abode of ignorance (Avidya), whose power is greatest, residing in the seabed of latent afflictions in the fundamental consciousness, hence it is called the great dragon. Such ignorance violates tranquility and constantly increases the coarse and agitated mind, hence the saying 'frightened'. Due to these causes, the mind frequently pants. The above is to make people aware of the obstructive phenomena to be treated. Below, it shows the methods to treat them. 'Preserving the three' is the method to block the heavenly wind, 'guarding the one' is the method to subdue the great dragon, and 'entering the Tathagata-dhyana' is the true method to treat frequent panting. Sutra: The Great Strength Bodhisattva asked: 'What is preserving the three, guarding the one, and entering the Tathagata-dhyana?' The Buddha said: 'Preserving the three' refers to preserving the three liberations, 'guarding the one' refers to guarding the one mind of Suchness (Tathata). 'Entering the Tathagata-dhyana' refers to contemplating the mind with reason, as if entering such a land, which is entering reality. Commentary: Below, the second part elaborates on the expedient methods. It contains three questions and answers. This is the first question and answer, listing the numbers to summarize and indicate. 'Guarding the one mind of Suchness', there are two paths in the one mind dharma, now first guard the gate of the one mind of True Thusness, in order to subdue the power of the great dragon of ignorance. Because ignorance is precisely the root of delusion about the one mind of True Thusness. The 'guarding' here refers to quietly guarding the realm of oneness during meditation; and not losing the taste of oneness when emerging from meditation. Therefore, it is said... --------------------------------------------------------------------------------
Chinese
守一。如本业经十行中言。十为自在转大法轮故。所谓菩萨三宝。菩萨尔时于第一中道智为觉宝。一切法无生动与则为法宝。常行六道与六道众生和合。名僧宝。转一切众生流入佛海故。案云。三时不失中道一味即是此观守一之用。此观在于十行位也。余门后显此中不论。 经曰。大力菩萨言三解脱法是何等事理观三昧从何法入佛言三解脱者虚空解脱金刚解脱般若解脱理观心者心如理净无可不心大力菩萨言云何存用云何观之佛言心事不二是名存用内行外行出入不二不住一相心无得失一不一地净心流入是名观之。 论曰。此二问答别显观行。初答中言三解脱者。则是三慧摄八解脱故名解脱。如本业经十住中言。六为诸佛所护。所谓八解脱观。闻慧得内假外假二相不可得故一解脱。思慧内五阴法外一切法不可得故二解脱。修慧六观具足色界五阴空三解脱。四空五阴及灭定观皆不可得故。五解脱如相故。案云。八解脱观略有二门。若就事相唯修慧观。是共二乘。如余处说。若就三慧观人法空。是大乘观。如此文说。初解脱者。内有色相外观色等。谓内存色等。五阴法相观内我空。外存色等观众生空。是空易入闻慧所得。故言闻慧得内假外假二相不可得故。不遣色等以观空故。有似虚空不遣色相故。说是为虚空解 现代汉语译本 守一。如《本业经》十行中说，十行是为了自在地转大法轮，这里所说的菩萨三宝是：菩萨在第一中道智时为觉宝，一切法无生动与则为法宝，常行六道与六道众生和合，名为僧宝，转一切众生流入佛海。按云：三时不失中道一味，就是这种观守一的用处。这种观在十行位。其他法门以后再讲，这里不论。 经中说：大力菩萨问，什么是三解脱法？事理观三昧从什么法门进入？佛说：三解脱是虚空解脱、金刚解脱、般若解脱。理观心的人，心如理一样清净，没有什么不可以用心。大力菩萨问：如何存用？如何观之？佛说：心事不二是名为存用，内行外行、出入不二，不住一相，心无得失，一不一地，净心流入，这叫做观之。 论中说：这两段问答分别显示观行。最初回答中说的三解脱，就是三慧所摄的八解脱，所以名为解脱。如《本业经》十住中说，第六住为诸佛所护，就是八解脱观。闻慧得到内假（内在的假象）、外假（外在的假象）二相不可得，所以为一解脱。思慧认为内五阴法、外一切法不可得，所以为二解脱。修慧六观具足，五阴空，为三解脱。四空五阴及灭尽定观都不可得，为五解脱如相。按云：八解脱观略有二门，如果就事相来说，只有修慧观，是和二乘（声闻乘和缘觉乘）共通的，如其他地方所说。如果就三慧观人法空，是大乘观，如本文所说。最初的解脱，内有色相，外观色等，即内存色等五阴法相，观内我空，外存色等，观众生空，这种空容易进入，是闻慧所得。所以说闻慧得到内假外假二相不可得。不舍弃色等而观空，有类似虚空不舍弃色相，所以说是虚空解脱。