English
Broad and boundless, according to things, according to reason, according to dharma, according to name, according to practice, according to enlightenment, according to oneself, according to others, there is nothing that is not commonly used. However, it must be summarized and generalized, and do not let it be superficial and abused. If not, citing scriptures will have no basis, and establishing practice will not be able to be implemented. If you understand the current meaning, keep the original text, then the shallow and deep will have rules; expounding the meaning, then it will be boundless; showing one mind, then it will roll up the expedient and return to the real; starting from those who are taught, then it will open the real and show the expedient; establishing the practice ritual, then it will use wisdom as the means of communication; washing away the appearance, then it will not leave a trace; preserving the various teachings, then the cause and effect will be clearly distinct; showing one truth, then there will be no difference from beginning to end. The second case is to summarize and explain the location and establish the intention of this article, such as including the remaining skandhas (the remaining four skandhas of the five skandhas) at the end of the scripture of breaking pervasiveness (breaking the view of universality). Establishing the pervasiveness of breaking the law has six places, showing the wonderfulness. Clearly explain the general structure of the teachings in the wonderful realm." ] } --------------------------------------------------------------------------------
Chinese
发心中则约圆斥偏。安心中义开三种。道品中不出念处。通塞中元治能执。次位中劝修五悔。安忍无著但在进功。若搜得宗源则诸文可识。大纲既整网日易存。三者事理旁正如四三昧正为显理旁兼治重。如十法界正示理具旁识浅深。如识次位正为简滥旁为通经。又诸文中一切皆以破古为旁。意虽旁正文不可废。四者文偏意圆。如以三止观结于诸文。及五略中所用三教诸境十乘纵横偏小等。三种止观皆缘实相等。五者广略有无。如发心中显数则广而文相略。后十法中文相则广而显数略。修大行中事仪则广而十法略。修正观中十法则广而事仪略。后三大章大意中有。广解中无。十种境界正观中有。四三昧无。虽互略无义必通具。六者文行不同。如十境十乘生起次第。十禅浅深竖破法偏。文虽次第行必随人。十禅何必自浅阶深。竖破元为显于不二。或随竖。次入何障于理。自浅阶深妙观斯在。七者待绝前后。若约教相必先待后绝。若论道理待绝俱时。八者破会不同。若依化仪必先破次会。如先斥小后方会圆。故方等般若广破偏小。次至法华方会入实。约人约行破会同时。如照权了实。照权名破了实名会。是故今文为显理故。不同玄文专在判教。凡有释义破必居先。故今偏圆借彼释名次第则别。九者行解不同。如五略生起分别 现代汉语译本 发心中则约圆斥偏（在发起菩提心时，要以圆教的观点来评判，排斥偏颇的见解）。安心中义开三种（在安心的意义中，开示三种不同的安心方式）。道品中不出念处（在修道品时，不出四念处的范围）。通塞中元治能执（在通达与阻塞之间，根本在于对执着的治理）。次位中劝修五悔（在修行的次第中，劝勉修习五种忏悔）。安忍无著但在进功（安忍和无著，都体现在精进的修行中）。若搜得宗源则诸文可识（如果能够探寻到宗门的源头，那么所有的经文都可以理解）。大纲既整网日易存（如果大的纲领已经整理好，那么细小的纲目就容易保存）。 三者事理旁正如四三昧正为显理旁兼治重（第三，事修、理观、旁正的运用，就像四种三昧，主要是为了显明真理，同时兼顾对业障的治理）。如十法界正示理具旁识浅深（例如十法界，主要是为了展示理体具足，同时辨别浅深）。如识次位正为简滥旁为通经（例如认识修行的次第，主要是为了简别滥竽充数的情况，同时是为了通达经义）。又诸文中一切皆以破古为旁（而且在各种经文中，一切都以破除旧有的观念作为辅助手段）。意虽旁正文不可废（虽然用意是辅助，但经文本身不可废弃）。 四者文偏意圆（第四，经文的表达可能偏颇，但其意旨却是圆满的）。如以三止观结于诸文（例如用三种止观来总结各种经文）。及五略中所用三教诸境十乘纵横偏小等（以及在《五略》中所使用的三教诸境、十乘观法的纵横、偏小等）。三种止观皆缘实相等（三种止观都是以实相作为所缘的对象）。 五者广略有无（第五，广略和有无的关系）。如发心中显数则广而文相略（例如在《发心》中，显明的数量则多，而经文的表达则简略）。后十法中文相则广而显数略（后面的《十法》中，经文的表达则多，而显明的数量则简略）。修大行中事仪则广而十法略（在修习大行时，事相仪轨则多，而十法则简略）。修正观中十法则广而事仪略（在修正观时，十法则多，而事相仪轨则简略）。后三大章大意中有（后面的三大章，在大意中有所包含）。广解中无（在广解中则没有）。十种境界正观中有（十种境界，在正观中有所包含）。四三昧无（在四三昧中则没有）。虽互略无义必通具（虽然互相简略，但其意义必然是通达且具足的）。 六者文行不同（第六，经文和修行不同）。如十境十乘生起次第（例如十境和十乘的生起次第）。十禅浅深竖破法偏（十禅的浅深，以及竖破法的偏颇）。文虽次第行必随人（经文虽然有次第，但修行必须随顺个人的根机）。十禅何必自浅阶深（修习十禅，何必一定要从浅到深）。竖破元为显于不二（竖破，原本是为了显明不二的道理）。或随竖（或者随顺竖破）。次入何障于理（次第进入，对于理体有什么障碍呢）。自浅阶深妙观斯在（从浅到深，妙观就在其中）。 七者待绝前后（第七，待和绝的前后关系）。若约教相必先待后绝（如果从教相的角度来说，必须先有待，然后才能绝）。若论道理待绝俱时（如果从道理的角度来说，待和绝是同时的）。 八者破会不同（第八，破和会不同）。若依化仪必先破次会（如果依据教化的仪轨，必须先破除，然后才能会归）。如先斥小后方会圆（例如先排斥小乘，然后才能会归圆教）。故方等般若广破偏小（所以方等和般若经典广泛地破斥偏颇和小乘）。次至法华方会入实（然后到了《法华经》，才能会归实相）。约人约行破会同时（从人和修行的角度来说，破和会是同时的）。如照权了实（例如照见权巧，了达真实）。照权名破了实名会（照见权巧名为破，了达真实名为会）。是故今文为显理故（因此，现在的经文是为了显明真理）。不同玄文专在判教（不同于玄文专门在于判别教义）。凡有释义破必居先（凡是有解释意义的地方，破一定在先）。故今偏圆借彼释名次第则别（所以现在所说的偏和圆，借用他们的解释名称，但次第则有所不同）。 九者行解不同（第九，修行和理解不同）。如五略生起分别（例如《五略》的生起和分别）。
English
English version In initiating the Bodhi mind, one should judge with the perspective of the perfect teaching (圆教), rejecting biased views. In the meaning of settling the mind, three different ways of settling the mind are revealed. In cultivating the practices of the path (道品), it does not go beyond the scope of the Four Foundations of Mindfulness (四念处). In understanding unobstructedness and obstruction, the fundamental solution lies in managing attachments. In the sequence of stages, one is encouraged to cultivate the Five Repentances (五悔). Patience and non-attachment are only manifested in diligent practice. If one can trace the source of the sect, then all the scriptures can be understood. If the major outline is organized, then the minor details are easily preserved. Thirdly, the application of practice in phenomena, contemplation of principle, and auxiliary correctness is like the Four Samadhis (四三昧), which are mainly for revealing the truth, while also addressing the management of karmic obstacles. For example, the Ten Dharma Realms (十法界) are mainly for demonstrating the completeness of the principle, while also distinguishing between shallowness and depth. For example, recognizing the sequence of stages is mainly for distinguishing those who are unqualified, while also for understanding the scriptures. Moreover, in all the scriptures, everything uses the breaking of old concepts as an auxiliary means. Although the intention is auxiliary, the scriptures themselves cannot be abandoned. Fourthly, the expression of the scriptures may be biased, but their intention is complete. For example, using the Threefold Contemplation (三止观) to summarize various scriptures. And the various realms of the Three Teachings, the horizontal and vertical aspects of the Ten Vehicles (十乘), the biased and small, etc., used in the Five Briefs (五略). The Threefold Contemplation all take the Reality as their object. Fifthly, the relationship between extensive and concise, existence and non-existence. For example, in 'Initiating the Mind', the explicit numbers are many, while the expression of the scriptures is concise. In the later 'Ten Dharmas', the expression of the scriptures is many, while the explicit numbers are concise. In cultivating great practices, the rituals are many, while the Ten Dharmas are concise. In correcting contemplation, the Ten Dharmas are many, while the rituals are concise. The last three chapters are contained in the general meaning. There is none in the extensive explanation. The Ten Kinds of Realms are contained in the correct contemplation. There is none in the Four Samadhis. Although they are mutually concise, their meaning must be comprehensive. Sixthly, the scriptures and practice are different. For example, the sequence of arising of the Ten Realms and the Ten Vehicles. The shallowness and depth of the Ten Dhyanas, and the bias of the method of vertical breaking. Although the scriptures have a sequence, practice must follow the individual's capacity. Why must the cultivation of the Ten Dhyanas necessarily progress from shallow to deep? Vertical breaking is originally for revealing the principle of non-duality. Or follow the vertical breaking. What obstacle does entering in sequence pose to the principle? Subtle contemplation lies in progressing from shallow to deep. Seventhly, the relationship between waiting and cessation. If speaking from the perspective of the teachings, there must first be waiting, and then cessation. If speaking from the perspective of principle, waiting and cessation are simultaneous. Eighthly, breaking and uniting are different. If based on the ritual of teaching, one must first break and then unite. For example, first rejecting the Small Vehicle, and then uniting with the Perfect Teaching. Therefore, the Vaipulya and Prajna sutras extensively break the biased and Small Vehicle. Then, in the Lotus Sutra, one can unite with the Real Aspect. From the perspective of people and practice, breaking and uniting are simultaneous. For example, illuminating the expedient and understanding the real. Illuminating the expedient is called breaking, and understanding the real is called uniting. Therefore, the current text is for revealing the principle. It is different from the Xuan text, which specializes in judging the teachings. Wherever there is an explanation of meaning, breaking must come first. Therefore, the current biased and perfect borrow their explanatory names, but the sequence is different. Ninthly, practice and understanding are different. For example, the arising and differentiation of the Five Briefs. --------------------------------------------------------------------------------
Chinese
。十章引证破古。问答料简等。多为生解。若十法总别十境互发。十禅离合十境发相专在于行。是故先识方可造修。十者举例从略。如道品摄法假中空。例破余阴。余使余品以例初品。相续相待以例因成。则细寻广意以申余文。历法先思方不昧旨。若十法成观。但于阴入委识根由。余九待发方可设观。故九境中但分别境。境下十观不细委分。但随境转照非关广说。次消释体势又更为二。一文体势。二义体势。初文体势亦为十例。一者法喻广略。若法略喻广则展法文与喻相称。不专守略法以拥喻文。或法广喻略则攒法对喻。或开喻对法。如如意珠喻不思议境等。或法别喻总。如以大车喻于十法。则开彼总喻以对十法。若以善画胜堂为喻。不须开对。但略合而已。若法喻俱总。如以虚空喻于法界。若法喻俱别则随文对消。可以意得。二者法喻合三互有互无。随宜设用存没适时。三者开合自他。凡列章门有对自开合。如五略对十广。有对他开合。如以十广对五重玄义。有相摄开合。如开上合下。有义立开合。如摄法等。开六开四等不出自他因果及文四义二意。唯在一文相。若盈若缩多少适时。后数必使至十从义。则赊促随宜。四者注云云者。若上文已具。或余部广存重展成繁。或广文非要。若消释者须委的处所撮略指示。若 现代汉语译本 第十章引证破古、问答料简等，多为生硬的理解。如果十法总别、十境互发，十禅离合、十境发相专在于行，所以先认识清楚才可以造修。’十’只是举例，可以从简。例如，用道品来涵盖法假中空，用此例来破除其余的阴。用其余的烦恼和品类来比照最初的品类。用相续相待来比照因缘的生起。那么仔细地探寻，扩展其意义，来延伸其余的文字。研究佛法，先要思考，才不会不明白其中的旨意。如果十法成就观，只需要在阴入中详细地认识根源。其余的九境，等待启发后才可以设置观想。所以九境中只分别境。境下的十观，不细致地详细区分，只是随着境界的转变而观照，不是广泛地解说。接下来解释体势，又分为两个方面：一是文体势，二是义体势。首先是文体势，也有十个例子：一是法喻的广略。如果法义简略而比喻 विस्तृत，那么就展开法义的文字，使之与比喻相称，不要只拘泥于简略的法义而限制比喻的文字。或者法义 विस्तृत而比喻简略，那么就集中法义来对应比喻，或者展开比喻来对应法义，例如用如意珠来比喻不可思议的境界等等。或者法义是分别的，而比喻是总体的，例如用大车来比喻十法，那么就展开那个总体的比喻来对应十法。如果用善画的胜堂作为比喻，就不需要展开对应，只需要稍微结合就可以了。如果法义和比喻都是总体的，例如用虚空来比喻法界。如果法义和比喻都是分别的，那么就随着文字来对应消解，可以用意会。二是法喻的合、三互有、互无，根据情况来设置运用，保留或舍弃，适时而用。三是开合自他。凡是列出章节门类，有针对自身开合的，例如五略对应十广。有针对其他开合的，例如用十广对应五重玄义。有互相摄受的开合，例如打开上面的，合拢下面的。有根据义理建立的开合，例如摄法等等。打开六个，打开四个等等，不出自他因果以及文四义二意，只在一文相中。或多或少，多少适时。后面的数字必定要达到十，从义理出发。那么伸展或缩短，根据情况而定。四是注释说’云云’的，如果上文已经具备，或者其他经典中广泛存在，重复展开会变得繁琐，或者广泛的文字不是必要的，如果解释的人需要详细的地方，就撮取要点指示。