English
English version Maintaining Oneness. As stated in the Ten Practices of the *Benye Jing* (Fundamental Karma Sutra), the Ten Practices are for the sake of freely turning the Great Dharma Wheel. The so-called Three Jewels of the Bodhisattva are: the Bodhisattva at the first Middle Path Wisdom is the Jewel of Enlightenment; all dharmas without arising or movement are the Jewel of Dharma; constantly practicing the Six Paths and harmonizing with the sentient beings of the Six Paths is called the Jewel of Sangha, turning all sentient beings to flow into the Ocean of Buddha. According to the commentary, not losing the One Taste of the Middle Path at all times is the use of this contemplation of maintaining oneness. This contemplation is in the Ten Practices position. Other methods will be discussed later, but not here. The Sutra says: The Great Strength Bodhisattva asked, what are the Three Liberations? From what dharma does the *Shiri Guan Sanmei* (Principle Contemplation Samadhi) enter? The Buddha said: The Three Liberations are the Emptiness Liberation, the Diamond Liberation, and the Prajna Liberation. The person who contemplates the mind with principle, their mind is as pure as principle, and there is nothing that cannot be used with the mind. The Great Strength Bodhisattva asked: How to maintain use? How to contemplate it? The Buddha said: The mind and affairs are not two, this is called maintaining use; inner practice and outer practice, entering and exiting are not two, not dwelling in one aspect, the mind has no gain or loss, one not one ground, pure mind flows in, this is called contemplation. The Treatise says: These two questions and answers separately reveal contemplative practice. The Three Liberations mentioned in the initial answer are the Eight Liberations encompassed by the Three Wisdoms, hence the name Liberation. As stated in the Ten Dwellings of the *Benye Jing* (Fundamental Karma Sutra), the sixth dwelling is protected by all Buddhas, which is the Eight Liberations Contemplation. Hearing Wisdom obtains the inner false appearance and outer false appearance, the two appearances are unobtainable, hence the first liberation. Thinking Wisdom considers the inner Five Skandhas and the outer all dharmas to be unobtainable, hence the second liberation. Practice Wisdom fully possesses the Six Contemplations, the Five Skandhas are empty, hence the third liberation. The Four Emptinesses, the Five Skandhas, and the Cessation Attainment Contemplation are all unobtainable, hence the fifth liberation is as it is. According to the commentary, the Eight Liberations Contemplation has two aspects. If based on phenomena, only Practice Wisdom Contemplation is shared with the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), as said elsewhere. If based on the Three Wisdoms contemplating the emptiness of persons and dharmas, it is the Mahayana Contemplation, as this text says. The initial liberation, internally there is form, externally observing form etc., that is, internally storing form etc., the Five Skandhas' dharma appearance, contemplating the emptiness of the inner self, externally storing form etc., contemplating the emptiness of sentient beings, this emptiness is easy to enter, and is obtained by Hearing Wisdom. Therefore, it is said that Hearing Wisdom obtains the inner false appearance and outer false appearance, the two appearances are unobtainable. Not abandoning form etc. to contemplate emptiness, it is similar to emptiness not abandoning form, therefore it is said to be Emptiness Liberation. --------------------------------------------------------------------------------
Chinese
脱。第二解脱者。内无色相外观色等。内遣色等五阴法相。外观一切山河等空。欲界诸法无所不空。是空难解思慧所观。故言思慧内五阴法外一切法不可得故。推求析破内外诸法。如似金刚破诸色法。是故名为金刚解脱。后六解脱皆是修慧。观上二界一切法空故言修慧。六观皆是修慧依定所发。是故总名般若解脱。于中六种差别相者。第三名净解脱。身作证色界五阴光洁寂静观悉空故名净解脱。自内所证名身作证故。言具足色界五阴空三解脱。第四名空处解脱。观空处五阴空故。乃至非想解脱亦尔。观灭定法亦不可得。故名灭尽解脱。皆从所遣以立其名。故言四空五阴及灭定观皆不可得故。五解脱如相故。如是三慧观人法空。伏离二执现行二缚故名解脱。既遣内外一切假法能遮诸境天风吹鼓也。理观中言心如理净无可不心者。顺理无相心无分别故。后答中言心事不二是名存用者。是名存三之用胜能。若人未得存三之用。静心观空涉事失念。取我我所著违顺境。天风所动心事各异。若能熟修三解脱者。出观涉事观势犹存不取我他之相。不着好恶之境。由是不为天风所鼓。入出同忘心事不二。如是乃名存三之用也。是观始修在十信位。存用得成在十住位。如本业经十住位中立此观故。内行已下答第二问以明观相。内行者。 现代汉语译本： 脱。第二解脱者，内无色相，外观色等。内遣色等五阴（色、受、想、行、识五种聚合）法相，外观一切山河等空。欲界诸法无所不空。此空难以理解，需以思慧观之。故言思慧，内五阴法外一切法皆不可得。推求分析破除内外诸法，如金刚破诸色法，故名金刚解脱。后六解脱皆是修慧，观上二界一切法空，故言修慧。六观皆是修慧依定所发，故总名般若解脱。其中六种差别相者，第三名净解脱。身作证，五阴光洁寂静，观悉空故名净解脱。自内所证名身作证故，言具足五阴空三解脱。第四名空处解脱，观空处五阴空故。乃至非想解脱亦然。观灭尽定法亦不可得，故名灭尽解脱。皆从所遣而立其名，故言四空五阴及灭定观皆不可得。五解脱如相故。如是三慧观人法空，伏离二执现行二缚，故名解脱。既遣内外一切假法，能遮诸境天风吹鼓也。理观中言，心如理净，无可不心者，顺理无相，心无分别故。后答中言，心事不二是名存用者，是名存三之用胜能。若人未得存三之用，静心观空，涉事失念，取我我所，著违顺境，天风所动，心事各异。若能熟修三解脱者，出观涉事，观势犹存，不取我他之相，不着好恶之境，由是不为天风所鼓。入出同忘，心事不二。如是乃名存三之用也。是观始修在十信位，存用得成在十住位。如本业经十住位中立此观故。内行已下答第二问，以明观相。内行者。
English
English version: Release. The second liberation is characterized by the absence of internal form and the observation of external forms. Internally, it involves relinquishing the characteristics of the five skandhas (form, feeling, perception, mental formations, and consciousness), while externally, it involves observing the emptiness of all mountains, rivers, and so on. All phenomena in the desire realm are seen as empty. This emptiness is difficult to comprehend and requires contemplation through wisdom. Therefore, it is said that through wisdom, neither the internal five skandhas nor all external phenomena are attainable. By investigating, analyzing, and breaking down internal and external phenomena, it is like a vajra (diamond) shattering all forms. Hence, it is called Vajra Liberation. The subsequent six liberations are all based on cultivation wisdom, observing the emptiness of all phenomena in the upper two realms. Therefore, it is said to be cultivation wisdom. All six contemplations arise from cultivation wisdom based on samadhi (meditative absorption). Hence, they are collectively called Prajna (wisdom) Liberation. Among them, the third, with six different aspects, is called Pure Liberation. 'Body Witness' means the five skandhas are pure, serene, and observed as empty, hence the name Pure Liberation. 'Self-internally witnessed' is called 'Body Witness,' thus it is said to fully possess the three liberations of the emptiness of the five skandhas. The fourth is called Liberation of the Sphere of Emptiness, observing the emptiness of the five skandhas in the sphere of emptiness. And so on, up to the Liberation of the Sphere of Neither Perception nor Non-Perception. Observing the cessation of perception and feeling is also unattainable, hence the name Cessation Liberation. All names are established based on what is relinquished. Therefore, it is said that the contemplation of the four formless realms, the five skandhas, and the cessation of perception and feeling are all unattainable. The five liberations are like the characteristics. Thus, these three wisdoms contemplate the emptiness of persons and phenomena, subduing and separating from the two attachments and the two bonds that are currently active, hence the name Liberation. Having relinquished all internal and external false phenomena, it can prevent the heavenly winds from blowing and drumming on all realms. In the contemplation of principle, it is said that the mind is pure according to principle, and there is nothing that is not the mind, because it accords with principle, is without characteristics, and the mind is without discrimination. In the later answer, it is said that the non-duality of mind and affairs is called 'existing function,' which is the superior ability of the 'existing three functions.' If a person has not attained the 'existing three functions,' when quietly contemplating emptiness and encountering affairs, they lose mindfulness, grasp at 'I' and 'mine,' become attached to agreeable and disagreeable circumstances, and are moved by the heavenly winds, causing the mind and affairs to become different. If one can skillfully cultivate the three liberations, when emerging from contemplation and encountering affairs, the power of contemplation still remains, not grasping at the characteristics of 'I' and 'other,' not becoming attached to good and bad circumstances, and therefore not being blown by the heavenly winds. Entering and exiting are forgotten together, and the mind and affairs are non-dual. Thus, it is called the 'existing three functions.' This contemplation begins in the Ten Faiths stage, and the accomplishment of 'existing function' is in the Ten Dwellings stage, because this contemplation is established in the Ten Dwellings stage in the Original Vows Sutra. The following 'internal practice' answers the second question to clarify the characteristics of contemplation. 'Internal practice' means: --------------------------------------------------------------------------------
Chinese
入观寂照行。外行者。出观化物行。若出若入不失中道故言不二。如本业经十向中言。十以自在慧化一切众生。所谓中道第一义谛。般若处中而观。达一切法而无二。其慧转转入圣地故名相似第一义谛观。而非真中道第一义谛观。乃至广说故。不住一相者。二谛观故。心无得失者。平等观故。依此二种方便观故。进入初地法流水中。故言一不一地净心流入。如彼经。言三观者。从假入空名二谛观。从空入假名平等观。是二观方便道。因是二空观得入中道第一义谛观。双照二谛心心寂灭进入初地法流水中。乃至广说。案云。此中二谛观者。遣俗观真故。即是正体智之方便。平等观者。融真观俗。即是后得智之方便。观俗如幻不取得失无适无莫故名平等。言一不一地者。初地之异名。所以然者。初地即是十地。一时顿入十重法界故。十地即是初地。直以遍满为初门入故。良由十地即初地故名一。初地即十地故不一。是故名为一不一地。依二方便以净其心。由是流入一不一地。以之故言净心流入。此中唯广初后二观。中间一观准可知故。 经曰。菩萨如是之人不在二相虽不出家不住在家故虽无法服不具持波罗提木叉戒不入布萨能以自心无为自恣而获圣果不住二乘入菩萨道后当满地成佛菩提。 论曰。此下大分第 现代汉语译本 入观寂照行：指进入禅定状态，以寂静之心观照万物实相的修行方法。 外行者，出观化物行：指从禅定状态出来后，以所证悟的智慧去教化众生的行为。 若出若入不失中道故言不二：无论是入观还是出观，都不偏离中道，所以说是不二法门。 如本业经十向中言。十以自在慧化一切众生。所谓中道第一义谛。般若处中而观。达一切法而无二。其慧转转入圣地故名相似第一义谛观。而非真中道第一义谛观。乃至广说故：如《本业经》十向品中所说，菩萨以自在的智慧教化一切众生，这就是所谓的中道第一义谛。以般若智慧处于中道而观照，通达一切法而无二元对立。这种智慧逐渐进入圣地，所以称为相似第一义谛观，而不是真正的中道第一义谛观。此处不再详细展开。 不住一相者。二谛观故：不执着于任何单一的现象，是因为菩萨修习二谛观（俗谛和真谛）。 心无得失者。平等观故：心中没有得失的分别，是因为菩萨修习平等观。 依此二种方便观故。进入初地法流水中。故言一不一地净心流入。如彼经。言三观者。从假入空名二谛观。从空入假名平等观。是二观方便道。因是二空观得入中道第一义谛观。双照二谛心心寂灭进入初地法流水中。乃至广说：依靠这两种方便观，进入初地的法性之流中。所以说‘一不一地净心流入’。如经中所说，三种观，从假入空名为二谛观，从空入假名为平等观。这两种观是方便之道。因为这两种空观，才能进入中道第一义谛观。同时观照二谛，心念寂灭，进入初地的法性之流中。此处不再详细展开。 案云。此中二谛观者。遣俗观真故。即是正体智之方便。平等观者。融真观俗。即是后得智之方便。观俗如幻不取得失无适无莫故名平等：按照解释，这里的二谛观，是舍弃世俗之见而观照真理，是证得根本智的方便。平等观，是融合真理之见而观照世俗，是证得后得智的方便。观照世俗如幻象，不执着于得失，没有合适与不合适的分别，所以称为平等。 言一不一地者。初地之异名。所以然者。初地即是十地。一时顿入十重法界故。十地即是初地。直以遍满为初门入故。良由十地即初地故名一。初地即十地故不一。是故名为一不一地。依二方便以净其心。由是流入一不一地。以之故言净心流入。此中唯广初后二观。中间一观准可知故：所谓‘一不一地’，是初地的别名。之所以这样说，是因为初地即是十地，一时顿然进入十重法界。十地即是初地，直接以圆满遍布作为进入的初门。正是因为十地即是初地，所以说‘一’。初地即是十地，所以说‘不一’。因此称为‘一不一地’。依靠两种方便来清净其心，由此流入‘一不一地’。因此说‘净心流入’。这里只详细阐述了最初和最后的两种观，中间一种观可以类推得知。 经曰。菩萨如是之人不在二相虽不出家不住在家故虽无法服不具持波罗提木叉戒不入布萨能以自心无为自恣而获圣果不住二乘入菩萨道后当满地成佛菩提：经中说，菩萨这样的人不执着于出家或在家这两种形式，虽然没有穿着僧侣的服装，也没有完全持守波罗提木叉戒（Pratimoksha，别解脱戒），不参加布萨（Posadha，说戒），但能以清净无为的自心获得圣果，不滞留在二乘（声闻和缘觉）的境界，进入菩萨道，将来圆满菩萨的阶位，成就佛的菩提。 论曰。此下大分第：论中说，以下是大的分类。