English
English version: 'Now, this world is without all defilements.' This refers to sentient beings' deluded clinging, with thoughts constantly changing and flowing, which is called suffering. Bodhisattvas teach them to understand that the skandhas (five aggregates) are empty and still, and that their self-nature is originally non-existent, hence the saying 'liberated from suffering'. Question: 'Sentient beings are boundless, and their karmic actions of suffering are also boundless. How can Bodhisattvas universally bear the suffering on behalf of all sentient beings?' Answer: 'Bodhisattvas bear the suffering on behalf of sentient beings due to the power of great compassion and skillful means. It is only because sentient beings are deluded and clinging, not understanding that the essence of karma arises from delusion, that they have no way to escape suffering. Bodhisattvas teach them to cultivate the two gates of cessation (samatha) and contemplation (vipassana), with no moment of interruption in their minds. When cause and effect are extinguished, karmic actions of suffering have no way to arise. Simply by preventing them from entering the three evil realms, it is called the merit of universally bearing the suffering on behalf of sentient beings.' The *Samuccaya-vada* states: 'To perceive firmness in what is not firm, to deeply dwell in inversion, to be free from the torment of afflictions, and to attain the supreme Bodhi (enlightenment).' The above concludes the explanation of the four virtuous practices. From here onwards, we gather the application and return to the essence, entering the five gates of cessation. The five gates of cessation refer to, relying on the practice of the four virtues mentioned earlier, realizing that the phenomena are empty in their very nature, that phenomena cease, and the mind becomes clear, thereby cultivating cessation. The term 'entering' refers to the nature and phenomena both being extinguished, the essence pervading the Dharma realm, and entering the state of no-entering, which is called entering. The *Avatamsaka Sutra* states: 'The profound realm of the Tathagata (Buddha), its measure is equal to space. All sentient beings enter it, yet in reality, there is no entering.' Furthermore, according to entering the realm of the Buddha, the *Sutra* states: 'Entering all formless samadhis (meditative states), seeing all dharmas (phenomena) as tranquil. Constantly entering equality, reverently bowing to what is not seen.' This means that all sentient beings are originally and without exception within the realm of the Tathagata, and there is nothing further to enter. It is like a person being deluded, thinking east is west; until they awaken, west is east, and there is no separate east to enter. Sentient beings are deluded, thinking delusion can be abandoned and truth can be entered; until they awaken, delusion is truth, and there is no separate truth to enter. This principle is also like this: not entering, yet entering, hence the saying 'entering'. Why? Because entering and not entering are originally equal, belonging to the same Dharma realm. The *Awakening of Faith in the Mahayana* states: 'If there are sentient beings who can contemplate non-thought, this is called entering the gate of Suchness (tathata).' --------------------------------------------------------------------------------
Chinese
言五止者：一者、照法清虚离缘止。谓真谛之法本性空寂，俗谛之法似有即空，真俗清虚萧然无寄，能缘智寂，所缘境空，心境不拘体融虚廓，正证之时，因缘俱离。《维摩经》云：“法不属因，不在缘故。”依此义理，故云照法清虚离缘止也。 二者、观人寂怕绝欲止。谓五蕴无主名曰寂怕，空寂无求名为绝欲，故云观人寂怕绝欲止也。 三者、性起繁兴法尔止。谓依体起用名为性起，起应万差故曰繁兴，古今常然名为法尔。谓真如之法，法尔随缘，万法俱兴，法尔归性，故曰性起繁兴法尔止。《经》云：“从无住本立一切法。”即其义也。 四者、定光显现无念止。言定光者，谓一乘教中白净宝网万字轮王之宝珠，谓此宝珠体性明彻，十方齐照，无思成事，念者皆从；虽现奇功，心无念虑。《华严经》云：“譬如转轮王，成就胜七宝，来处不可得，业性亦如是。”若有众生，入此大止妙观门中，无思无虑任运成事，如彼宝珠远近齐照，分明显现廓彻虚空，不为二乘外道尘雾烟云之所障蔽，故曰定光显现无念止也。 五者、理事玄通非相止。谓幻相之事，无性之理，互隐互显，故曰玄通。又、理由修显故，事彻于理，行从理起，理彻于事，互存互夺，故曰玄通。玄通者，谓大智独存 现代汉语译本 关于五种‘止’的解释：第一种，照法清虚离缘止。意思是说，真谛（Paramārtha-satya）之法，其本性是空寂的；俗谛（Saṃvṛti-satya）之法，看似存在实则为空。真谛和俗谛都是清净空虚，没有依附之处。能缘之智寂灭，所缘之境空无，心与境不相互拘束，其本体融合于虚空之中，在真正证悟的时候，因和缘都远离了。《维摩经（Vimalakīrti-nirdesa Sūtra）》中说：‘法不属于因，也不在于缘。’依据这个道理，所以说‘照法清虚离缘止’。 第二种，观人寂怕绝欲止。意思是说，五蕴（Skandha）没有主宰，所以叫做寂怕；空寂而没有渴求，叫做绝欲，所以说‘观人寂怕绝欲止’。 第三种，性起繁兴法尔止。意思是说，依据本体而生起作用，叫做性起；生起的作用千差万别，所以叫做繁兴；从古至今都是这样，叫做法尔。意思是说，真如（Tathātā）之法，自然而然地随顺因缘，万法都兴起，自然而然地回归本性，所以说‘性起繁兴法尔止’。《经》中说：‘从无住的根本建立一切法。’就是这个意思。 第四种，定光显现无念止。说到定光，指的是一乘教（Ekāyana）中白净宝网万字轮王（Cakravartin）的宝珠。这颗宝珠的本体明亮清澈，十方都能照耀，不经过思虑就能成就事情，心念专注的人都能跟随它；虽然显现出奇异的功用，心中却没有念虑。《华严经（Avataṃsaka Sūtra）》中说：‘譬如转轮圣王，成就殊胜的七宝，七宝的来处不可得，业的性质也是这样。’如果有众生进入这种大止妙观的门径中，不思不虑，自然而然地成就事情，就像那颗宝珠一样，远近都能照耀，分明地显现，廓清虚空，不被二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）、外道（Tīrthika）的尘雾烟云所遮蔽，所以说‘定光显现无念止’。 第五种，理事玄通非相止。意思是说，虚幻的事相，无自性的理体，相互隐藏又相互显现，所以叫做玄通。另外，理通过修行而显现，所以事彻悟于理；行为从理而生起，理彻悟于事，相互依存又相互排斥，所以叫做玄通。玄通，指的是大智慧独自存在。
English
English version Regarding the explanation of the five ‘Cessations’: First, ‘Cessation of Illuminating the Dharma, Purity and Emptiness, Separated from Conditions.’ This means that the Dharma of True Reality (Paramārtha-satya) is inherently empty and still; the Dharma of Conventional Reality (Saṃvṛti-satya) appears to exist but is actually empty. Both True and Conventional Realities are pure and empty, with nothing to rely on. The wisdom that cognizes is still, and the object of cognition is empty. The mind and object are not constrained, and their essence merges into the void. At the time of true enlightenment, both cause and condition are separated. The *Vimalakīrti-nirdesa Sūtra* says: ‘The Dharma does not belong to cause, nor does it reside in condition.’ Based on this principle, it is called ‘Cessation of Illuminating the Dharma, Purity and Emptiness, Separated from Conditions.’ Second, ‘Cessation of Observing People, Solitude and Fear, Severing Desires.’ This means that the five aggregates (Skandha) have no master, so it is called solitude and fear; being empty and still without seeking is called severing desires, so it is called ‘Cessation of Observing People, Solitude and Fear, Severing Desires.’ Third, ‘Cessation of the Nature Arising, Flourishing and Expanding, Naturally.’ This means that arising from the essence and giving rise to function is called nature arising; the functions that arise are infinitely different, so it is called flourishing and expanding; it has always been this way from ancient times to the present, so it is called naturally. This means that the Dharma of Suchness (Tathātā) naturally follows conditions, all Dharmas arise, and naturally return to their essence, so it is called ‘Cessation of the Nature Arising, Flourishing and Expanding, Naturally.’ The *Sūtra* says: ‘From the root of non-abiding, establish all Dharmas.’ This is the meaning. Fourth, ‘Cessation of the Manifestation of Samādhi Light, Without Thought.’ Speaking of Samādhi Light, it refers to the precious pearl of the White Pure Jewel Net, the Wheel-Turning King (Cakravartin) with ten thousand marks in the One Vehicle Teaching (Ekāyana). The essence of this precious pearl is bright and clear, illuminating all directions, accomplishing things without thought, and those who focus their minds can follow it; although it manifests extraordinary functions, there are no thoughts in the mind. The *Avataṃsaka Sūtra* says: ‘For example, a Wheel-Turning Sage King possesses the seven precious treasures, the source of the seven treasures cannot be obtained, and the nature of karma is also like this.’ If there are sentient beings who enter the gate of this great cessation and wonderful contemplation, they will accomplish things naturally without thinking, just like that precious pearl, illuminating near and far, clearly manifesting and clearing the void, not obscured by the dust, fog, smoke, and clouds of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) and external paths (Tīrthika), so it is called ‘Cessation of the Manifestation of Samādhi Light, Without Thought.’ Fifth, ‘Cessation of the Mysterious Interpenetration of Principle and Phenomena, Without Form.’ This means that the illusory phenomena and the principle of no-self nature hide and reveal each other, so it is called mysterious interpenetration. Furthermore, principle is revealed through cultivation, so phenomena are thoroughly understood through principle; actions arise from principle, and principle is thoroughly understood through phenomena, mutually dependent and mutually exclusive, so it is called mysterious interpenetration. Mysterious interpenetration refers to great wisdom existing alone. --------------------------------------------------------------------------------
Chinese
体周法界，大悲救物万行纷然。悲智双融，性相俱泯，故曰理事玄通非相止也。上来明五止竟。 自下依止起观。 问：“准上义理，依之修行，足为圆满，云何更要入止观两门耶？” 答：“《起信》云：‘若修止者，对治凡夫住着世间，能舍二乘怯弱之见。若修观者，对治二乘不起大悲狭劣之过，远离凡夫不修善根。’以此义故，止观两门，共相成助，不相舍离。若不修止观，无由得入菩提之路。《华严》云：‘譬如金翅鸟，以左右两翅鼓扬海水，令其两辟观诸龙众，命将尽者而搏取之。如来出世亦复如是，以大止妙观而为两翅，鼓扬众生大爱海水，令其两辟观诸众生，根成熟者而度脱之。’依此义故，要修止观也。” 问：“止观两门既为宗要，凡夫初学未解安心，请示迷徒令归正路。” 答：“依《起信论》云：‘若修止者，住于静处端坐正意，不依气息、不依形色、不依于空、不依地水火风，乃至不依见闻觉知，一切诸想随念皆除，亦遣除想，以一切法本来无想，念念不生、念念不灭，亦不随心外念境界，然后以心除心；心若驰散，即当摄来令归正念。’常勤正念唯心识观，一切魔境自然远离。凡夫初学，邪正未分，魔网入心欺诳行者，又无师匠咨问莫凭，依四魔功将为正 现代汉语译本： 体周法界（宇宙），以大悲心救度众生，万行纷繁。悲与智相互融合，自性与现象都消泯，所以说理与事玄妙通达，并非停留在表相上。以上说明了五种止的修行。 接下来，将依据止的修行而生起观的修行。 问：‘按照上面的义理，依此修行就足够圆满了，为什么还要进入止观两门呢？’ 答：‘《起信论》中说：‘如果修习止，可以对治凡夫执着世间的习性，能够舍弃二乘（声闻、缘觉）怯懦的见解。如果修习观，可以对治二乘不起大悲心、心胸狭隘的过失，远离凡夫不修善根的弊端。’因为这个缘故，止观两门，互相成就，互相帮助，不可分离。如果不修习止观，就没有办法进入菩提之路。《华严经》中说：‘譬如金翅鸟，用左右两翅鼓动海水，使海水分开，观察龙众，将那些寿命将尽的龙抓取。如来出世也是这样，用大止妙观作为两翅，鼓动众生的大爱海水，使海水分开，观察众生，度脱那些根基成熟的众生。’依据这个道理，所以要修习止观。’ 问：‘止观两门既然是修行的宗要，凡夫初学者还不明白如何安心，请您开示迷途之人，让他们回归正路。’ 答：‘依据《起信论》所说：‘如果修习止，要住在安静的地方，端身正坐，专心致志，不依赖气息、不依赖形色、不依赖于空、不依赖地水火风，乃至不依赖见闻觉知，一切杂念都随之消除，也要去除‘去除杂念’的想法，因为一切法的本来面目就是没有杂念，念念不生、念念不灭，也不要随心外攀缘境界，然后用清净的心去除妄心；如果心散乱，就应当收摄回来，使它回归正念。’常常勤奋地保持正念，修习唯心识观，一切魔境自然远离。凡夫初学，邪正不分，魔网进入心中，欺骗修行者，又没有师长可以请教，没有可以凭借的，把四魔的伎俩当作正确的。’