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English version The twelve aspects of achieving enlightenment, turning the Dharma wheel, entering Nirvana, etc., all require the combined practice of both the theoretical and practical aspects of the Four Teachings (Tripitaka, Common, Distinct, and Perfect). Next are the four stages: 1. From beginning to end, there is no duality, and the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization) are still needed. Promoting the teachings and cultivating contemplation must be thoroughly understood to avoid the stage of Initial Abiding (the first stage of the Ten Abidings) being called Wonderful Enlightenment (Buddhahood). 2. They do not establish the Five Grades (Joyful Acceptance, Reading and Reciting, Explaining and Preaching, Practicing the Six Perfections Concurrently, and Practicing the Six Perfections Directly) and the Six Roots (eye, ear, nose, tongue, body, and mind), making the text of the *Lotus Sutra* useless. 3. They distinguish the stages based on the Five Aggregates, Twelve Entrances, and Eighteen Realms. 4. The Five Repentances (confession) at Six Times (three times during the day and three times during the night) are a convenient way to enter the stage, but they do not understand these, so what will they use as the beginning of Perfect Teaching practice? There are four aspects of Endurance: 1. Although practicing the Six Perfections (Generosity, Discipline, Patience, Diligence, Concentration, and Wisdom), the phenomenal and the noumenal are integrated, but because the stage is not deep enough, adverse and favorable circumstances will arise. They do not distinguish these, forcibly breaking the contemplation of the mind, and cannot enter the pure state of the Six Roots, and the reason lies in this. 2. Although the phenomenal and the noumenal are integrated, it should be known that afflictions are fully present at this stage. How can one consider this state as the fruit of practice just because the coarse mind is temporarily calm? If praised as the fruit, one would be ashamed to accept it; if degraded as an ordinary person, one would despise it again. There is nothing to call it in between. Therefore, it should be known that in the first grade (the first of the Five Grades), there is no distinction between measuring others and oneself. 3. Because there are adverse and favorable circumstances internally and externally, one must rely on the power of faith to endure, and one must understand what can be endured and what is endured. 4. Use the three methods (stopping, contemplation, and blocking) to settle oneself and enter the later stages. There are four aspects of Detachment from Love: 1. Even if the love of the Three Realms (Desire Realm, Form Realm, and Formless Realm) is cut off, one still receives the name of love. 2. Falling from the Top Stage (the Top Stage of the fifty-two stages of a Bodhisattva) is different in name from ordinary falling. 3. Accepting this method of mutual use, one obtains the name of Dharma Acceptance. 4. After this stage, one still needs to enter the stage. Fifth, there are approximately twenty examples of resolving doubts about the mind and environment. Question: In the first volume of *Great Vow*, it says, 'Arising the Dharma Realm in response to the Dharma Realm,' why does the Dharma Realm have arising and opposition? Answer: As explained earlier, its meaning is already very clear. If you want to discuss it further, each has its own reason. 1. From the perspective of principle, there is no difference between the mind and the Buddha. Although there is opposition and arising, how is it not the principle? 2. The arising of thoughts relies on the principle to be understood. Whether it is arising or opposition, it does not go beyond the Dharma Realm. 3. It is in accordance with the principle. Since the principle is the Dharma Realm, arising and opposition are in accordance with the principle, and there is nothing that is not the Dharma Realm. Now the meaning in this passage is consistent, and the three meanings are in the first two, so it says arising and opposition, and also says the Dharma Realm. These three are the meaning of the Six Identities. The first is Identity in Principle, the second is Identity in Name, Identity in Practice, and Identity in Resemblance, and the third is Identity in Partial Realization and Identity in Ultimate Realization. Question: The Ten Realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) and the Four Movements (suffering, accumulation, cessation, and path) are arising, and their appearances are easy to know. How can one observe what has already arisen and what has not yet arisen? --------------------------------------------------------------------------------
Chinese
。答起已未起虽即不专的在一境。然须形于正起之心。则知已起为属何界。望前为已望后为未。是故已未望于欲正。而得修观。问起已望前心相可识。未起望后有后可望。则名欲起何名未起。答对于后境知心未起名为未起。心相欲生即是欲起。是故二心心相全别。观此一运即具十界百界千如。即空即中。故知虽观十界四运。亡界亡运唯观三千即空即中。无三名字能所㳷合。是故不同赖缘之假。无自性空空假不二。名之为中。故借喻云。诸色心现时。如金银隐起金处异名。生与金无前后。亦如官路土私人掘为像。智者知路土。凡愚谓像生。后时官欲行还将像填路。像本不生灭。路亦无新故。四问外无情色不与心俱。如何复能具足三德。而云三德遍一切处。答何但外色不与心俱。内身亦如。草木瓦砾若论具德。不独向心由心变。故谓内心外色心非内外故。色无内外而内而外。随其心净则佛土净。随佛土净则智慧净。色心净故诸法净。诸法净故色心净。何得独云外色非心。是故破法遍中以识例色。第七卷末若心若色无非大车。五问今现见青黄赤白。如何即是真如法界。答言青等执情所见。言法界者从理而说。何得将情以难于理。今所观者违情观理。不可更令违理顺情。又青等是世谛。法界是真谛。又青等见世谛少分。法界是 三谛全分。又青等是肉天二眼所见少分。法界是佛眼所见全分。一眼具五眼青等具诸法。一谛三谛亦复如是。是故不得以青等难于法界。故弃盖中云。色非味非离凡夫自味二乘自离。色体本来法界常住。六问发菩提心求于极果。果地自然能应一切。何须必假大悲居先。而云佛菩提心从大悲起。答若无大悲熏于法性。理藏性法无由得开。藏若不开尚无初住。何况极果。是故不以大悲熏心。后时则无能利之法。并若尔。十法成乘何不以大悲居初。而但以妙境为首。答通涂次第理境居初。若发心中大悲为首。七问安心初云。本来寂灭为修为性。答若云心性本寂本灭。寂即是止。灭即是观。此约理性。若云。体妄即是法性。法性无起达妄本空。空亦无灭。此约修观说。亦是修性合说故。八问总安心中止观圆修下。别安中但是偏修。如何得云以总冠别。答所云偏者。非永别也。止是观家之止观。是止家之观。体同用别暂适行宜。故知即总俱时。而异随用故分顺理故合。若其离成三谛次第之别。此则止观不可俱时。具如诸教分别相状。若圆安者如总安初云。不动止只是不动智。不动智只是不动止。以此同体而冠于别故无二也。九问安心初云。但信法性不信其诸。为唯法性无复其诸。若都无者现见诸法。复云。法性具一切法。答以众 现代汉语译本 三谛（空、假、中）是完全的整体。此外，青色等只是肉眼和天眼所见的部分现象，而法界（Dharmadhatu）是佛眼所见的全部实相。一眼就具备五眼（肉眼、天眼、慧眼、法眼、佛眼）的功能，青色等现象也具备一切诸法的性质。一谛（真谛）和三谛也是如此。因此，不能用青色等局限的现象来质疑法界的广大。所以《弃盖障经》中说：‘色不是味道，不是凡夫所执着的味道，也不是二乘（声闻乘和缘觉乘）所脱离的。色的本体本来就是法界，恒常存在。’ 六问：发起菩提心是为了追求最高的果位（佛果），果地自然能够应化一切，为什么一定要强调大悲心在前？说佛的菩提心是从大悲心生起的。 答：如果没有大悲心来熏习法性，理藏（本具的真如理体）中的性法就无法开启。理藏如果不能开启，就连初住位（菩萨十住位的第一个位次）都达不到，更何况是最高的佛果。所以，如果不以大悲心来熏习自心，以后就没有利益众生的能力。 问：如果是这样，十法成乘（天台宗的十种修证方法）为什么不以大悲心为首，而只是以妙境（观境）为首？ 答：从普遍的次第来说，理境（真如理体的境界）排在最前面。如果在发起菩提心时，应该以大悲心为首。 七问：安心（天台宗的禅观方法）的开始说，本来寂灭是修行的体性。 答：如果说心性本来就是寂灭的，寂就是止（奢摩他，止息妄念），灭就是观（毗婆舍那，观照实相）。这是从理性的角度来说的。如果说，体认虚妄就是法性，法性没有生起，通达虚妄的本性是空，空也没有灭。这是从修观的角度来说的，也是止观双修的说法。 八问：总安心（总体的安心方法）中说止观圆修，而别安心（分别的安心方法）中只是偏修，怎么能说用总体的来统摄分别的呢？ 答：所说的‘偏’，不是永远的分别。止是观家（修观的人）的止，观是止家（修止的人）的观。体性相同，作用不同，只是暂时适应修行的需要。所以知道总体是同时具备的，因为随作用不同而有分别，因为顺应道理而合一。如果离开三谛次第的分别，那么止观就不能同时进行，具体情况可以参考各种教义的详细解释。如果圆安心（圆顿的安心方法），就像总安心开始所说的那样，不动的止就是不动的智，不动的智就是不动的止。用这种同体的关系来统摄分别，所以没有二致。 九问：安心的开始说，只相信法性，不相信其他的诸法。是只有法性而没有其他的诸法吗？如果完全没有其他的诸法，那么现在所见到的诸法又是什么？又说，法性具足一切诸法。 答：以众
English
English version The three truths (emptiness, provisional existence, and the middle way) are a complete whole. Furthermore, blue colors, etc., are only a small portion seen by the physical and heavenly eyes, while the Dharmadhatu (法界) is the entirety seen by the Buddha's eye. One eye possesses the functions of the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), and phenomena like blue colors also possess the nature of all dharmas. The one truth (the ultimate truth) and the three truths are also like this. Therefore, one cannot use limited phenomena like blue colors to question the vastness of the Dharmadhatu. Hence, the *Abandoning Obstructions Sutra* says: 'Color is not taste, not the taste clung to by ordinary beings, nor what the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) detach from. The essence of color is originally the Dharmadhatu, eternally abiding.' Question 6: Arousing Bodhicitta (菩提心) is to pursue the highest fruit (Buddhahood), and the fruit-ground naturally responds to everything. Why must great compassion be emphasized first? It is said that the Buddha's Bodhicitta arises from great compassion. Answer: If the Dharma-nature (法性) is not熏习 (xunxi, perfumed/influenced) by great compassion, the inherent nature-dharmas within the 理藏 (lǐzàng, treasury of principle, the inherent true nature) cannot be opened. If the treasury of principle cannot be opened, even the first stage of dwelling (the first of the ten stages of a Bodhisattva) cannot be reached, let alone the highest fruit. Therefore, if one does not perfumed one's mind with great compassion, there will be no means to benefit beings later. Question: If that is the case, why doesn't the ten methods for accomplishing the vehicle (the ten practices of the Tiantai school) begin with great compassion, but only with the wonderful realm (the object of contemplation)? Answer: Generally speaking, the realm of principle (the realm of true nature) comes first in the sequence. But when arousing Bodhicitta, great compassion should come first. Question 7: The beginning of 安 心 (ān xīn, pacifying the mind, a meditation method in Tiantai school) says that original quiescence and extinction is the nature of cultivation. Answer: If it is said that the nature of the mind is originally quiescent and extinct, quiescence is 止 (zhǐ, cessation of thoughts, Śamatha), and extinction is 观 (guān, contemplation, Vipassanā). This is from the perspective of principle. If it is said that recognizing illusion is Dharma-nature, Dharma-nature does not arise, and realizing that the nature of illusion is empty, and emptiness does not cease. This is from the perspective of cultivating contemplation, and it is also a combined explanation of cessation and contemplation. Question 8: The general 安 心 (ān xīn, pacifying the mind) says that cessation and contemplation are cultivated together, while the specific 安 心 (ān xīn, pacifying the mind) only cultivates one-sidedly. How can it be said that the general encompasses the specific? Answer: The 'one-sided' mentioned is not a permanent separation. Cessation is the cessation of the contemplation practitioner, and contemplation is the contemplation of the cessation practitioner. The essence is the same, but the function is different, only temporarily adapting to the needs of practice. Therefore, it is known that the general is simultaneous, and it is differentiated because of the different functions, and it is united because it accords with the principle. If one departs from the distinction of the three truths in sequence, then cessation and contemplation cannot be practiced simultaneously. The specifics can be found in the detailed explanations of various teachings. If it is the perfect 安 心 (ān xīn, pacifying the mind), it is like what the general 安 心 (ān xīn, pacifying the mind) says at the beginning: unmoving cessation is just unmoving wisdom, and unmoving wisdom is just unmoving cessation. Using this same essence to encompass the specific, there is no difference. Question 9: The beginning of 安 心 (ān xīn, pacifying the mind) says to only believe in Dharma-nature and not believe in other dharmas. Is there only Dharma-nature and no other dharmas? If there are no other dharmas at all, then what are the dharmas that are seen now? It is also said that Dharma-nature possesses all dharmas. Answer: With the crowd --------------------------------------------------------------------------------