English
English version The mind, therefore, knows that the essence of the mind is the Land of Eternally Tranquil Light (Changjiguang, the eternally unchanging light of wisdom). There is no difference between the Lands of Eternally Tranquil Light. The Dharma body of Vairocana Buddha (the cosmic Buddha) corresponds to the Buddha Land. The Dharma body, the Reward body, and the Manifestation body are one and without difference. The Four Buddhas (usually referring to Akshobhya Buddha of the Eastern Wonderful Joy World, Ratnasambhava Buddha of the Southern Delightful World, Amitabha Buddha of the Western Pure Land, and Amoghasiddhi Buddha of the Northern Accomplishment World) have never eliminated the nature of evil. If the nature of evil were eliminated, then from where would the universally manifested bodies (various manifestations of the Buddha to liberate sentient beings) arise? As long as one can realize and attain the permanent Dharma body (the Buddha's eternal and unchanging true body), one can move without moving, universally responding to various bodies and lands. These contents are recorded in detail in the 'Profound Meaning of Avalokiteśvara' and the 'Fifth Record'. Four meanings of generating the aspiration for enlightenment: First, before generating the Bodhi mind, one must first contemplate the realm upon which it is based, such as the ten types of aspiration, each with four different interpretations, and even different understandings at different stages. Second, every thought is fully endowed with the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it), using the general to encompass the specific, and every vow and practice is established from this. Therefore, it can be known that the unconditioned Four Noble Truths (the unconditioned Dharma of the Four Noble Truths of suffering, accumulation, cessation, and path) are only in one thought. Because of relying on this realm, it pervades many thoughts. Third, in one thought, distinguish between the able and the object, using this able and object to have compassion for oneself and others. The one thought of others is equal to the principle of the Buddha, therefore, Bodhisattvas make vows based on this. Fourth, the complete generation of Bodhi mind still requires universally establishing and refuting attachments. Only by leaving the mind that clings can one be in accord with the realm upon which it is based. Four meanings of pacifying the mind: First, the perfect and sudden cessation-contemplation (an advanced meditation method) is based on practice, and still needs to open up sixty-four variations (sixty-four different meditation methods). Not establishing multiple methods cannot fully guide practitioners. Second, one thought of cessation-contemplation needs to understand the able and the object, and the samadhi and wisdom (meditation and wisdom), as well as the realm of truth and various practices, are all clearly present. Therefore, leaving the general appearance reveals the specific appearance, and each specific appearance contains the general appearance, although different, they are the same, and although the same, they are different. Third, stillness and illumination (tranquility and awareness) are mutually integrated, which can be practiced by beginners. Others use skillful means to reach the ultimate fruit. The beginning and the end are not different, and such teachings can be universally implemented. Fourth, ordinary teachers still need to ask about the other person's situation in order to teach them. If only one position is established, and there is no benefit seen for the other person, even if the tricks are changed, it is only novelty. Following one's own views, what does it have to do with adapting to others? If the recipient is not a suitable vessel, it will only increase wrong views. Therefore, even the same sect will have differences due to the differences in branches and leaves. If the theoretical view is not deep enough, contradictions will arise. The current sect distinguishes teachers, first distinguishing between ordinary people and saints. Even practitioners in the position of the purity of the six senses can only be said to be ordinary people, and the principles understood by the disciples of the Five Grades are not true responses. Asking others and establishing teachings should be based on prescribing medicine according to the disease. The expedient methods of the Fourfold Giving (four types of giving) and the Two Practices (cessation and contemplation) mutually benefit each other. Why be stubborn and wait for a rabbit like waiting by a stump? Four meanings of breaking through universality: First, the initial unproduced mind (the true mind that does not arise or cease) is universally present in both the horizontal and vertical directions, but it also needs the six identities (identity in principle, identity in name, identity in practice, identity in similarity, identity in partial realization, identity in ultimate realization) of the later positions to exhaust it vertically. Whether it is horizontal or vertical, there is nothing that does not conform to the truth. Each aspect of the horizontal direction has the characteristics of the vertical direction and the non-horizontal and non-vertical. Second, it is necessary to know that the principles of other Dharma gates are also equal. Third, one must gradually go deeper. --------------------------------------------------------------------------------
Chinese
他门诸法无差。若用一门诸门融入。况涅槃释义。佛藏示相棱伽释成。地持对教。咸随法相度入诸门。又以一念心该冠两门。高广大车不动而运。四入住应遍方名假遍。及以真遍。尔前虽观圆融三谛。但是自行观行相似。约位仍在若俗若真。是故虽圆未名破遍。住后尚须节节离爱。方能令净余位无明通塞。四者一三止三观在一心中。仍了开权诸法无外。节节检校。能着之心无检无著。方乃名通。二一心止观仍须善达通中之塞。塞中苦集无明蔽等无非法界。成于无作谛缘度也。三初心宝渚六即甄分。故得毫善皆成佛因。四须了能破转为所破。谓贼为将此喻可知。若不尔者。不见说观然成。或过乃成菩萨旃陀罗也。道品四者。一为示闻观大小俱须讲者。唯约小位辨之。尚失小乘相生相摄。况复余耶。大乘观者大小俱弃。将何以为所行之轨。二须用诸品展转调停。诸家纵修唯云念处。后品何妨而不用之。三圆道品后明三空门。他既不明能通何在。如世行道至无门可入。四与一切行名。异体同。具如摄法文中广明。正助四者。一圆顿仍须助开三脱。近代修者得语为证。是故不论助治开门。二别教教道仍名为事。乃至用圆犹名理助。助成理发案位胜进三。虽用三教而为助治。仍须委用对转兼具。他无一番。况复诸句。四六度乃至 一十二条成道转法轮入涅槃等。俱须四教事理合行。次位四者。一始终不二仍须六即。弘教修观咸须委知。方免初住称为妙觉。二他又不立五品六根。法华之文便为无用。三约阴界入而辨次位。四六时五悔为入位方便。他不明之。将何以为圆行之始。安忍四者。一虽行六度事理相即。即位未深因生违顺。他不辨此。牵破观心不入六根。良由于此。二事理虽即。须知此位烦恼全在。岂以粗心暂时小息。便计此相而为果头。若叹为果头惭不敢受。若降为凡下仍复鄙之。二楹中间无所名也。是故当知。初品检量他己无分。三内外违顺信安忍故。须明识能忍所忍。四以三术自安令入后位。离爱四者。一三界爱断仍受爱名。二此顶堕名不同退堕。三受此互用得法受名。四此位向后复须入位。 第五心境释疑例者。略为二十番。问第一卷弘誓中云。对法界起法界。如何法界有起有对。答如前分别其义已显。若欲更论。各有所以。一者约理心佛无殊。虽对虽起奚尝非理。二者夫。念起依理体达。若起若对不出法界。三者称理。理既法界。起对称理无非法界。今此文中义通。三种意在前二故云起对复云法界此三即是六即意也。初是理即。次是名字观行相似三即。三是分真究竟二即。问十界四运正起。其相易知。已起未起如何观察 现代汉语译本 十二条成道、转法轮、入涅槃等，都必须四教（藏、通、别、圆四教）的事理结合修行。其次是四种位次：一、始终不二，仍然需要六即（理即、名字即、观行即、相似即、分证即、究竟即）。弘扬教义、修习观行，都必须详细了解，才能避免初住位（十住位中的第一个位次）被称为妙觉（佛果）。二、他们又不设立五品（随喜品、读诵品、讲说品、兼行六度品、正行六度品）和六根（眼、耳、鼻、舌、身、意），《法华经》的经文便成为无用。三、依据五阴、十二入、十八界来辨别位次。四、六时（昼三时，夜三时）的五悔（忏悔）是入位的方便，他们不明白这些，将用什么作为圆教修行的开始？ 安忍有四点：一、虽然修行六度（布施、持戒、忍辱、精进、禅定、智慧），事相和理体相互融合，但因为位次还不深，会产生违逆和顺从的境况。他们不辨别这些，牵强地破除观心，不能进入六根清净的境界，原因就在于此。二、事相和理体虽然融合，要知道这个位次烦恼完全存在，怎么能因为粗浅的心暂时平静，就认为这是果位？如果赞叹为果位，实在惭愧不敢接受；如果贬低为凡夫，又鄙视它。处于两者之间，无所适从。所以应当知道，初品位（五品位中的第一个位次）衡量他人和自己没有分别。三、因为内外有违逆和顺从，所以要依靠信的力量安忍，必须明白能忍和所忍。四、用三种方法（止、观、遮）使自己安住，进入后面的位次。 离爱有四点：一、三界（欲界、色界、无色界）的爱欲断除，仍然接受爱的名称。二、从顶位（菩萨五十二位次中的顶位）堕落，名称不同于一般的退堕。三、接受这种互用的方法，得到法受的名称。四、这个位次之后，仍然需要入位。 第五，心境释疑的例子，大概有二十种。问：第一卷《弘誓》中说，‘对法界生起法界’，为什么法界有生起有对立？答：如前面分别解释，其义已经很明显。如果想要更进一步讨论，各有各的道理。一、从理上说，心、佛没有差别，虽然有对立有生起，何尝不是理体？二、念头的生起依靠理体而通达，无论是生起还是对立，都不超出法界。三、称合理体，理体就是法界，生起和对立都称合理体，没有不是法界的。现在这段文字中义理贯通，三种意思在前两种，所以说生起和对立，又说法界，这三种就是六即的含义。初一是理即，其次是名字即、观行即、相似即，三是分真即、究竟即。问：十界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛）四运（苦、集、灭、道）正在生起，它的相状容易知道，已经生起和未生起，如何观察？