English
English version These terms each contain multiple meanings and can also be called 'horizontal'. Their arising is like writing, each containing multiple meanings, the details of which can be found in the original text. Explanations are given according to different meanings. Now, searching for the meanings in the text, we can roughly understand its vastness. Although there are slight differences in quantity, now for the ten dharmas, five examples are given for each, so these ten dharmas are established. The five meanings of Wonderful Realm: First, to show that the three thousand realms are in one thought; second, to show that the highest principle is different from the Hinayana; third, to want to reveal the realm of thought; fourth, to enable those with sharp roots to enlighten to the truth; fifth, to serve as the basis for the following nine dharmas. The five meanings of Arousing the Mind: First, to explain that those who understand the principle still need to make vows; second, to clarify that arousing the mind can encompass all dharmas; third, to distinguish it from various biased and narrow views; fourth, to explain that people with medium roots can only realize after arousing the mind; fifth, to serve as the beginning of the following eight practices. The five meanings of Pacifying the Mind: First, to explain that having vows still requires practice; second, to distinguish that people with medium roots find it difficult to pacify the mind; third, to explain that the dharma is the same but varies from person to person; fourth, to explain how ordinary people settle themselves and others; fifth, to explain the method of pacifying the mind from the general to the specific. The five meanings of Universal Breaking of Dharma: First, to clarify that this Dharma gate universally uses wisdom; second, to explain that using one Dharma gate can be universally applied horizontally and vertically; third, to provide beginners with a path based on the teachings; fourth, to show beginners the principle based on non-arising; fifth, the perfect fusion of the three truths, breaking everything, can be universally applied. Among these five meanings, the latter three meanings are particularly in this text, and the former two meanings run through from beginning to end. The five meanings of Penetration and Obstruction: First, to explain that inspection is not only in one link; second, to explain that horizontal and vertical penetration still have obstruction; third, to explain that one mind still has obstruction; fourth, to explain that Baozhu (宝渚, metaphor for a safe shore) is the place to be penetrated; fifth, to take into account the elimination of more than five hundred doubts in the scriptures. The five meanings of the Thirty-seven Limbs of Enlightenment: First, to explain that the Thirty-seven Limbs of Enlightenment need to be used for reconciliation; second, to explain that reconciliation is different from biased and narrow views; third, to explain that the four foundations of mindfulness are the realm of the skandhas; fourth, to explain that the Thirty-seven Limbs of Enlightenment encompass various practices; fifth, to explain that there must be a Dharma gate after the Thirty-seven Limbs of Enlightenment. The five meanings of Principal and Auxiliary: First, to explain that those who are deeply obscured by afflictions must use auxiliary paths; second, to explain that practicing perfections can cure obscurations; third, to explain that auxiliary paths encompass all dharmas; fourth, to explain the state of combining principal and auxiliary practices; fifth, to explain that the three teachings are all auxiliary paths. The five meanings of Subsequent Positions: First, to explain the wonderful position (妙位, the subtle state of Buddhahood) to avoid confusion; second, to explain that the merits of the wonderful position are inconceivable; third, to inspire longing for the fruit of Buddhahood. --------------------------------------------------------------------------------
Chinese
齐故。四为增上慢知非圣故。五为逗众生宜乐者故。安忍五者。一示内外障须安忍故。二为斥鄙夫擅师位故。三为示行者内外术故。四为示先贤安忍轨故。五为令策进相似位故。离爱五者。一为令离于顶堕位故。二为示大小乘顶堕别故。三为示似爱非真爱故。四为示功用异偏小故。五为令策进入初住故。此一一五并以初文而为正意。下四并是文中兼具。若预了此五则对文可识。次明所立异于诸家及今学者读文昧旨不知所立。唯顺圆融。若不了之修习无分。于中又二。先总次别。所言总者。略列十条。一须知乘体无发无到。二须知乘体通因通果。三须知圆乘具于十法。四须知大车唯喻十法。五须知诸法皆具十乘。六须知诸教门门具十。七须知开显唯妙十法。八须知简体与具度别。九须知观心立十法义。十须知白牛异黑牛故。所言别者。于一一法各具四意。纵有一两似前附文。为欲辨异他所立故。妙境四者。一于无情境立佛乘故。若无佛乘佛法身体为遍不遍。亦不应云。佛法身体同于无情及以不同。是故应云。法名不觉佛名为觉。佛即是法。法即是众。岂可条然。二众生性德具三因故。若无三因则缘了始有无常。如何无常而立常果。大经破外用别教意。非此所论。三依正二报在一念故。他人咸知一切唯识。不知身土居乎一 现代汉语译本 齐故（不清楚含义）。四为增上慢知非圣故（因为增上慢而知道不是圣人的缘故）。五为逗众生宜乐者故（为了引导众生喜欢佛法）。 安忍五者（安忍的五个方面）：一示内外障须安忍故（表明内外障碍都需要安忍）。二为斥鄙夫擅师位故（为了斥责鄙陋之人擅自占据师位）。三为示行者内外术故（为了向修行者展示内外修行的法术）。四为示先贤安忍轨故（为了展示先贤安忍的规范）。五为令策进相似位故（为了策励修行者进入相似的果位）。 离爱五者（离爱的五个方面）：一为令离于顶堕位故（为了使人远离从顶堕落的果位）。二为示大小乘顶堕别故（为了显示大乘和小乘顶堕的区别）。三为示似爱非真爱故（为了显示相似的爱不是真正的爱）。四为示功用异偏小故（为了显示功用不同，偏向小乘）。五为令策进入初住故（为了策励修行者进入初住的果位）。 此一一五并以初文而为正意（这每一个五个方面都以第一个方面为主要意义），下四并是文中兼具（后面的四个方面都是文中兼具的）。若预了此五则对文可识（如果预先了解这五个方面，那么对照经文就可以理解）。 次明所立异于诸家及今学者读文昧旨不知所立（接下来阐明我所建立的观点不同于各家以及现在学者读经文却不明白宗旨，不知道建立什么）。唯顺圆融（只是顺应圆融的教义）。若不了之修习无分（如果不了解这些，修习就没有益处）。于中又二（其中又分为两个方面）：先总次别（先总说，后别说）。 所言总者（总的来说），略列十条（简略列出十条）：一须知乘体无发无到（须知乘体的本性没有出发也没有到达）。二须知乘体通因通果（须知乘体贯通因和果）。三须知圆乘具于十法（须知圆满的乘具足十法）。四须知大车唯喻十法（须知大车只是比喻十法）。五须知诸法皆具十乘（须知一切法都具足十乘）。六须知诸教门门具十（须知各个教门都具足十法）。七须知开显唯妙十法（须知开显的只是微妙的十法）。八须知简体与具度别（须知简体的和具足的度有所区别）。九须知观心立十法义（须知观心而建立十法的意义）。十须知白牛异黑牛故（须知白牛不同于黑牛）。 所言别者（分别来说），于一一法各具四意（对于每一个法都具足四种意义）。纵有一两似前附文（即使有一两条类似于前面的附文），为欲辨异他所立故（也是为了辨别不同于他人所建立的观点）。 妙境四者（妙境的四个方面）：一于无情境立佛乘故（在无情众生的境界中建立佛乘的缘故）。若无佛乘佛法身体为遍不遍（如果没有佛乘，佛法的身体是普遍还是不普遍呢）？亦不应云（也不应该说）：佛法身体同于无情及以不同（佛法的身体和无情众生相同或者不同）。是故应云（所以应该说）：法名不觉佛名为觉（法名为不觉，佛名为觉）。佛即是法（佛就是法），法即是众（法就是众生）。岂可条然（怎么可以截然分开呢）？二众生性德具三因故（众生的本性具有三种佛性的原因）。若无三因则缘了始有无常（如果没有三种佛性，那么因缘和了因才开始有无常）。如何无常而立常果（如何能从无常建立常果）？大经破外用别教意（《大般涅槃经》破斥外道的观点和别教的意义），非此所论（不是这里所讨论的）。三依正二报在一念故（依报和正报都在一念之中）。他人咸知一切唯识（其他人只知道一切都是唯识所现），不知身土居乎一（不知道身和国土都存在于一念之中）。
English
English version Qi gu (unclear meaning). Fourth, it is because of increased arrogance knowing it is not saintly. Fifth, it is for guiding sentient beings to enjoy the Dharma. Five aspects of endurance: First, it shows that both internal and external obstacles require endurance. Second, it is to rebuke vulgar people who usurp the position of teacher. Third, it is to show practitioners the internal and external practices. Fourth, it is to show the norms of endurance of the wise predecessors. Fifth, it is to encourage practitioners to advance to similar positions. Five aspects of detachment from love: First, it is to prevent falling from the peak position. Second, it is to show the difference between the peak fall in Mahayana and Hinayana. Third, it is to show that seeming love is not true love. Fourth, it is to show that the function is different and leans towards the small vehicle. Fifth, it is to encourage practitioners to enter the initial dwelling. Each of these five aspects takes the first aspect as the main meaning, and the following four aspects are included in the text. If you understand these five aspects in advance, you can understand them by comparing them with the scriptures. Next, it clarifies that what I have established is different from the views of various schools and current scholars who read the scriptures but do not understand the purpose and do not know what to establish. Only follow the perfect and harmonious teachings. If you do not understand these, there will be no benefit in practice. There are two aspects in it: general first and then specific. Generally speaking, briefly list ten items: First, you must know that the nature of the vehicle has no beginning and no end. Second, you must know that the nature of the vehicle connects cause and effect. Third, you must know that the perfect vehicle has ten dharmas. Fourth, you must know that the great vehicle is only a metaphor for ten dharmas. Fifth, you must know that all dharmas have ten vehicles. Sixth, you must know that each teaching gate has ten dharmas. Seventh, you must know that what is revealed is only the subtle ten dharmas. Eighth, you must know the difference between the simple and the complete degree. Ninth, you must know that the meaning of establishing ten dharmas is based on observing the mind. Tenth, you must know that the white ox is different from the black ox. Specifically speaking, each dharma has four meanings. Even if one or two are similar to the previous supplementary text, it is to distinguish it from what others have established. Four aspects of wonderful realm: First, it is because of establishing the Buddha vehicle in the realm of inanimate beings. If there is no Buddha vehicle, is the body of the Buddha Dharma universal or not? It should not be said that the body of the Buddha Dharma is the same as or different from inanimate beings. Therefore, it should be said that 'Dharma' is called non-awakening, and 'Buddha' is called awakening. Buddha is Dharma, and Dharma is sentient beings. How can they be separated? Second, it is because the nature of sentient beings has three causes of Buddhahood. If there are no three causes, then conditions and understanding will begin to have impermanence. How can a permanent result be established from impermanence? The *Nirvana Sutra* refutes the views of externalists and the meaning of separate teachings, which is not discussed here. Third, the two retributions of dependent and proper are in one thought. Others only know that everything is manifested by consciousness, but they do not know that the body and land exist in one thought. --------------------------------------------------------------------------------
Chinese
心故知心体即常寂光。寂光诸土无二无别。遮那之身与土相称。法与报应一体无差。四佛本不断性恶法故。性恶若断。普现色身从何而立。但使分得常住法身。不动而动遍应身土。具如观音玄文及第五记。发心四者。一发心先思所托之境。如十种发心各四解不同。乃至当分跨节不同。二念念具足四弘誓故。以总冠别。一一行愿从兹而立。故知无作四谛只一念心。为依此境遍于多念。三于一念心以辨能所。以此能所悲己悲他。他一念心生佛理等。是故菩萨依斯起誓。四圆发仍须遍立遍破。离能着已方契所依。安心四者。一圆顿止观据行。仍开六十四番。不立多番逗会不足。二一念止观须了能所。定慧谛境诸行宛然。所以离总出别别皆有总。虽异而同虽同而异。三寂照相即初心可修。他以用权在于极果。初后不二其教徒施。四凡师为他仍须问彼。同设一位未见益方。纵转弄好异尚新而已。随顺己见何关适他。受者非机语见增长。所以同宗枝派乖各。理观既薄矛盾遂滋。今家辨师先分凡圣。六根净位尚曰凡流。五品。弟子理非真应。问他设教依病立方。四悉便宜二行互益。何须固执终朝守株。破遍四者。一初无生心横竖虽遍。复须后位六即竖穷。若横若竖无不即理。横门一一无不具竖及非横竖。二须知他门他门理等。三度入 现代汉语译本 心，因此可知心体就是常寂光（永恒不变的智慧之光）。常寂光土没有区别。毗卢遮那佛（宇宙之佛）的法身与佛土相称。法身与报身应化身一体，没有差别。四佛（通常指东方妙喜世界的阿閦佛、南方欢喜世界的宝相佛、西方极乐世界的阿弥陀佛和北方胜妙世界的微妙声佛）本来就没有断除性恶之法，如果断除了性恶，那么普现色身（佛为了度化众生而显现的各种化身）又从何而立呢？只要能够证得分得常住法身（佛的永恒不变的真身），就能不需动身而动，普遍应化于各种身土。这些内容在《观音玄文》和《第五记》中有详细记载。 发心四义：一，发菩提心之前，先要思考所依托的境界，例如十种发心各有四种不同的解释，甚至在不同的阶段有不同的理解。二，念念都具足四弘誓愿（众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成），以总摄别，每一行愿都由此而建立。因此可知，无作四谛（苦、集、灭、道四圣谛的无为法）只在一念心中。因为依托此境界，而遍及于多念。三，在一念心中分辨能与所，以此能所来悲悯自己和他人。他人的一念心与佛的理体是平等的，因此菩萨依此而发起誓愿。四，圆满发起菩提心仍然需要普遍地建立和破除执着，离开能执着的心，才能契合所依托的境界。 安心四义：一，圆顿止观（一种高级的禅修方法）依据修行，仍然要开出六十四番（六十四种不同的禅修方法），不设立多种方法就不能充分地引导修行者。二，一念止观需要了解能与所，定慧（禅定和智慧）以及谛境（真理的境界）和各种修行方法都宛然存在。所以，离开总相而显出别相，每个别相都包含总相，虽然不同而又相同，虽然相同而又不同。三，寂照（寂静和觉照）相互融合，是初学者可以修习的。他人运用权巧方便在于达到极果。初与后没有分别，这样的教法才能够普遍施行。四，凡夫老师为了教导他人，仍然需要询问对方的情况，如果只是设立一个位置，而没有看到对对方有益的地方，即使转变花样，也只是新奇而已。随顺自己的见解，与适应他人有什么关系呢？接受者如果不是合适的根器，只会增长错误的见解。所以，即使是同一宗派，也会因为枝节末叶的不同而产生差异，如果理观不够深入，矛盾就会滋生。现在的宗派辨别老师，首先要区分凡夫和圣人，即使是六根清净位的修行者，也只能说是凡夫，五品弟子所理解的道理并非真应。询问他人，设立教法，要根据病症来开药方，四悉檀（四种布施）的方便法门和二行（止观）相互增益，何必固执己见，像守株待兔一样呢？ 破遍四义：一，最初的无生心（不生不灭的真心）虽然在横向和纵向上都是普遍存在的，但还需要后位的六即（理即、名字即、观行即、相似即、分证即、究竟即）来纵向穷尽。无论是横向还是纵向，没有不符合真理的。横向的每一个方面都具备纵向以及非横非纵的特性。二，要知道其他法门的道理也是平等的。三，要逐渐深入。