English
English version: Embracing the entire Dharma Realm (universe), with great compassion saving beings, myriad practices unfolding. Compassion and wisdom mutually融和(integrate), nature and phenomena both extinguished, therefore it is said that principle and phenomena are mysteriously interconnected, not stopping at appearances. The above explains the practice of the five kinds of cessation (止). From here on, based on the practice of cessation, arise the practice of contemplation (观). Question: 'According to the above principles, practicing accordingly is sufficient for completeness, why is it necessary to enter the two gates of cessation and contemplation?' Answer: 'The *Awakening of Faith* (*起信论*) says: 'If one cultivates cessation, it can counteract the attachment of ordinary people to the world, and can abandon the timid views of the two vehicles (声闻, *śrāvaka* and 缘觉, *pratyekabuddha*). If one cultivates contemplation, it can counteract the fault of the two vehicles not arising great compassion and being narrow-minded, and avoid the shortcomings of ordinary people not cultivating good roots.' For this reason, the two gates of cessation and contemplation mutually accomplish and assist each other, and are inseparable. If one does not cultivate cessation and contemplation, there is no way to enter the path to Bodhi (菩提, enlightenment). The *Avatamsaka Sutra* (*华严经*) says: 'It is like the Garuda (金翅鸟, mythical bird) using its left and right wings to stir up the seawater, causing it to split open, observing the dragon hosts, and seizing those whose lives are about to end. The Tathagata (如来, 'Thus Come One', Buddha) appearing in the world is also like this, using great cessation and wondrous contemplation as two wings, stirring up the great love seawater of sentient beings, causing it to split open, observing sentient beings, and liberating those whose roots are mature.' According to this principle, it is necessary to cultivate cessation and contemplation.' Question: 'Since the two gates of cessation and contemplation are the essential principles of practice, ordinary beginners do not yet understand how to settle their minds, please instruct those who are lost so that they may return to the right path.' Answer: 'According to the *Awakening of Faith*: 'If one cultivates cessation, one should dwell in a quiet place, sit upright with correct intention, not relying on breath, not relying on form and color, not relying on emptiness, not relying on earth, water, fire, or wind, and even not relying on seeing, hearing, feeling, or knowing. All thoughts should be eliminated, and even the thought of 'eliminating thoughts' should be discarded, because the original nature of all dharmas (法, phenomena) is without thought, not arising and not ceasing from moment to moment, and not following external objects of the mind. Then, use the pure mind to eliminate the deluded mind; if the mind wanders, it should be brought back and made to return to right mindfulness.' Constantly and diligently maintain right mindfulness, cultivate the contemplation of mind-only (唯心识观, *citta-mātra*), and all demonic states will naturally be far away. Ordinary beginners cannot distinguish between right and wrong, the net of demons enters the mind, deceiving practitioners, and there is no teacher to consult, no one to rely on, and they mistake the tricks of the four demons (四魔) for the correct path.' --------------------------------------------------------------------------------
Chinese
道，日月经久邪见既深，设遇良缘终成难改，沉沦苦海出离无由，深自察之无令暂替。”此义如《起信论》中说也。 六、起六观者，依前五门即观之止，而起即止之观。何以故？理事无碍，法如是故；定慧双融，离分齐故；一多相即，绝前后故；大用自在，无障碍故。 言六观者，一者、摄境归心真空观。谓三界所有法，唯是一心造，心外更无一法可得，故曰归心。谓一切分别但由自心，曾无心外境，能与心为缘。何以故？由心不起、外境本空。《论》云：“由依唯识故，境本无体故，真空义成；以尘无有故，本识即不生。”又《经》云：“未达境唯心，起种种分别，达境唯心已，分别即不生。知诸法唯心，便舍外尘相，由此息分别，悟平等真空。如世有医王，以妙药救病，诸佛亦如是，为物说唯心。”以此方知，由心现境，由境现心，心不至境，境不入心；当作此观，智慧甚深，故曰摄境归心真空观也。 二者、从心现境妙有观。即事不滞于理，随事成差。谓前门中摄相归体，今此门中依体起用，具修万行，庄严报土。又前门中摄相归体，显出法身；今此门中依体起用，修成报身，故曰从心现境妙有观也。 三者、心境秘密圆融观。言心者谓无碍心，诸佛证之以成法身；境者谓无碍境， 现代汉语译本：道理，就像太阳和月亮一样长久，邪见已经根深蒂固，即使遇到好的机缘，最终也难以改变。沉沦在苦海中，没有办法脱离，要深刻地反省自己，不要让（邪见）有丝毫的替代（正见）的机会。这个道理就像《起信论》中所说的那样。 六、生起六观的方法，是依据前面的五门，即观止，而生起即止的观。为什么呢？因为理和事没有障碍，法就是这样的；定和慧相互融合，没有分别的界限；一和多相互包含，没有先后顺序；大用自在，没有障碍。 说到六观，第一是摄境归心真空观。意思是说三界所有的一切法，都只是一心所造，心外再没有一法可以得到，所以叫做归心。意思是说一切分别都只是由于自己的心，从来没有心外的境界，能够与心作为因缘。为什么呢？因为由于心不起作用，外境本来就是空的。《论》中说：‘由于依靠唯识的道理，境界本来没有实体，所以真空的意义成立；因为尘埃没有了，本识也就不会产生。’又《经》中说：‘没有通达境界只是心，就会生起种种分别，通达境界只是心之后，分别就不会产生。知道诸法只是心，就舍弃外在尘埃的相，由此止息分别，领悟平等真空。就像世间有医王，用妙药来救治疾病，诸佛也是这样，为众生说唯心的道理。’由此才知道，由心显现境界，由境界显现心，心不到达境界，境界也不进入心；应当作这样的观想，智慧非常深奥，所以叫做摄境归心真空观。 第二是，从心现境妙有观。就是说事不滞留在理上，随着事而成就差别。意思是说前面的门中，摄相归于体，现在这个门中，依据体而起作用，具足修习万行，庄严报土。又前面的门中，摄相归于体，显现出法身；现在这个门中，依据体而起作用，修成报身，所以叫做从心现境妙有观。 第三是，心境秘密圆融观。说到心，指的是无碍的心，诸佛证悟它而成就法身；说到境，指的是无碍的境界，
English
English version: The principle is like the sun and moon, enduring for a long time. Heretical views are deeply rooted, and even if one encounters good opportunities, they are ultimately difficult to change. Sinking in the sea of suffering, there is no way to escape. One must deeply examine oneself and not allow (heretical views) to replace (right views) even for a moment. This meaning is as explained in the *Awakening of Faith* (*起信论*). 6. To generate the Six Contemplations, one relies on the preceding Five Gates, namely, the cessation of contemplation, and generates the contemplation that is cessation. Why? Because principle and phenomena are without obstruction, such is the nature of Dharma; Samadhi and wisdom are mutually integrated, without boundaries of division; one and many are mutually inclusive, without before and after; great function is unhindered, without obstacles. Speaking of the Six Contemplations, the first is the Contemplation of Gathering the Realm into the Mind and Realizing Emptiness (*摄境归心真空观*). It means that all dharmas in the Three Realms are created by the mind alone, and there is no other dharma outside the mind that can be obtained, hence it is called 'returning to the mind.' It means that all discriminations arise only from one's own mind, and there is never a realm outside the mind that can be a condition for the mind. Why? Because when the mind does not arise, the external realm is originally empty. The *Treatise* (*论*) says: 'Because one relies on the principle of Consciousness-Only, the realm is originally without substance, therefore the meaning of emptiness is established; because dust does not exist, the fundamental consciousness does not arise.' Also, the *Sutra* (*经*) says: 'Not realizing that the realm is only mind, one generates various discriminations; having realized that the realm is only mind, discriminations do not arise. Knowing that all dharmas are only mind, one abandons the appearance of external dust, thereby ceasing discriminations and realizing equal emptiness. Just as there is a physician in the world who uses wonderful medicine to cure diseases, the Buddhas are also like this, explaining the principle of Mind-Only for beings.' From this, one knows that the mind manifests the realm, and the realm manifests the mind. The mind does not reach the realm, and the realm does not enter the mind. One should contemplate in this way, and wisdom will be very profound, hence it is called the Contemplation of Gathering the Realm into the Mind and Realizing Emptiness. The second is the Contemplation of Manifesting the Realm from the Mind and Realizing Wondrous Existence (*从心现境妙有观*). That is, phenomena do not stagnate in principle, but differences are achieved according to phenomena. It means that in the previous gate, one gathers appearances and returns to the substance; in this gate, one relies on the substance to generate function, fully cultivating myriad practices and adorning the reward land. Also, in the previous gate, one gathers appearances and returns to the substance, revealing the Dharmakaya (*法身*); in this gate, one relies on the substance to generate function, cultivating and accomplishing the Sambhogakaya (*报身*), hence it is called the Contemplation of Manifesting the Realm from the Mind and Realizing Wondrous Existence. The third is the Contemplation of the Secret and Perfect Interfusion of Mind and Realm (*心境秘密圆融观*). Speaking of the mind, it refers to the unobstructed mind, which the Buddhas realize to accomplish the Dharmakaya; speaking of the realm, it refers to the unobstructed realm, --------------------------------------------------------------------------------
Chinese
诸佛证之以成净土。谓如来报身及所依净土圆融无碍，或身现刹土，如《经》云：“一毛孔中无量刹，各有四洲四大海，须弥铁围亦复然，悉现其中无迫隘。”或刹现佛身，如《经》云：“华藏世界所有尘，一一尘中佛皆入，普为众生起神变，毗卢遮那法如是。”就此门中，分为四句，如《玄谈疏》中说。如是依正混融，无有分齐，谓前两观各述一边；今此双融会通心境，故曰心境秘密圆融观也。 四者、智身影现众缘观。谓智体唯一能鉴众缘，缘相本空，智体照寂，诸缘相尽，如如独存。谓有为之法，无不俱含真性，犹如日轮照现迥处虚空，有目之流无不睹见，生盲之辈亦蒙润益，令知时节寒热之期，草木无情悉皆滋长。如来智日亦复如是，故曰智身影现众缘观也。 五者、多身入一镜像观。即事事无碍法界也。谓毗卢遮那十身互用，无有障碍也。《经》云：“或以自身作众生身、国土身、业报身、声闻身、缘觉身、菩萨身、如来身、智身、法身、虚空身。”如是十身随举一身摄余九身，故曰多身入一镜像观。如一身有十身互作，一一毛孔，一一身分，一一支节中，皆有十身互作，或以眼处作耳处佛事，或以耳处作眼处佛事，鼻舌身意亦复如是。何以故？证此大止妙观法力加持，得如是故。《经》云： 现代汉语译本 诸佛以此印证成就清净的佛土。这意味着如来的报身以及其所依的清净佛土圆满融合，没有任何阻碍。或者佛身显现在刹土之中，正如《经》中所说：‘一个毛孔中显现无量的刹土，每个刹土都有四大部洲和四大海，须弥山和铁围山也同样显现在其中，没有任何拥挤阻碍。’或者刹土显现佛身，正如《经》中所说：‘华藏世界中的每一粒微尘，每一粒微尘中都有佛进入，普遍地为众生示现神通变化，毗卢遮那佛的法就是这样。’就这个法门中，可以分为四句，就像《玄谈疏》中所说的那样。像这样依报和正报互相融合，没有界限分别，意思是说前面的两种观法各自描述了一方面；现在这种双重融合贯通了心和境，所以叫做心境秘密圆融观。 四者，智身影现众缘观。意思是说智慧的本体是唯一的，能够照见所有的因缘，因缘的相状本来就是空性的，智慧的本体照亮一切而又寂静不动，当所有的因缘相状都消失时，真如独自存在。意思是说有为之法，没有不包含真性的，就像太阳照耀显现在遥远的天空中，有眼睛的人没有看不到的，即使是天生的盲人也能得到润泽利益，从而知道时节寒暑的变化，无情的草木也都能得到滋养生长。如来的智慧之日也是这样，所以叫做智身影现众缘观。 五者，多身入一镜像观。这就是事事无碍的法界。意思是说毗卢遮那佛的十身互相作用，没有任何障碍。《经》中说：‘或者以自身作为众生身、国土身、业报身、声闻身、缘觉身、菩萨身、如来身、智身、法身、虚空身。’像这样十身随便举出一个身就包含了其余的九身，所以叫做多身入一镜像观。像一个身有十身互相作用，每一个毛孔，每一个身分，每一个肢节中，都有十身互相作用，或者用眼睛的功能做耳朵的功能，或者用耳朵的功能做眼睛的功能，鼻子、舌头、身体、意识也是这样。为什么呢？因为证得了这种大止妙观的法力加持，才能得到这样的境界。《经》中说：