Chinese
。事异故六。凡诸经中有即名者。如生死即涅槃之流。皆以六位甄之。使始终理同。而初后无滥。次修圆行等四文。并在第二卷中。初圆行者。谓四种三昧遍摄众行。若无胜行胜果难阶。一常坐出文殊问文殊说两般若经。亦名一行三昧。唯专念法界故也。以九十日为一期。二常行出般舟三昧经。亦名佛立三昧。成时见十方佛在室中立。亦以九十日为一期。三半行半坐出法华方等二经。法华三七日为一期。方等不限时节。四非行非坐亦名随自意。意起即观故也。方法出请观音等诸大乘经。通于四仪及诸作务公私忽遽。亦可修也。是四三昧行异理同。是故同用十乘之法。二感圆果者。由诸行故得入圆位。近在初住名无生忍。远期妙觉名寂灭忍。初住功能具如华严叹初住文。即其相也。岂可造次自谓证真。乃至妙觉广如经说。三起八教者。既入位已八相成道。现十界身。能随顺物机。用三藏等四及渐等四。五时利物。一代始终。四归三德者。机缘息已宜归三德。三德者何。谓秘密藏。故涅槃云。安置诸子秘密藏中。我亦不久自住其中。次第三卷去。广释行相。开演前五。令易行故。谓释止观名。辨止观体。明体摄法。判法偏圆此四并在第三卷中。次为正修作前方便。并在第四卷中。谓二十五法。总为五科。初具五缘。一衣食 事有六种不同。凡是经典中提到‘即’这个概念的，比如‘生死即涅槃’之类，都要用这六个位置来区分，使从始至终道理一致，避免前后混淆。接下来‘修圆行’等四段文字，都在第二卷中。 首先是‘圆行’，指的是四种三昧（samādhi，定）遍摄一切修行。如果没有殊胜的修行和殊胜的果报，很难进阶。第一种是‘常坐’，出自《文殊问文殊说般若经》，也叫‘一行三昧’，因为只专注念法界。以九十天为一期。第二种是‘常行’，出自《般舟三昧经》，也叫‘佛立三昧’，成就时能看见十方佛在室内站立。也以九十天为一期。第三种是‘半行半坐’，出自《法华经》、《方等经》。《法华经》以二十一天为一期，《方等经》不限定时间。第四种是‘非行非坐’，也叫‘随自意’，意念生起就观想。方法出自《请观音经》等诸大乘经典，适用于行住坐卧各种仪态以及各种事务，无论公事私事，紧急情况都可以修习。这四种三昧修行方式不同，但道理相同，所以都用十乘观法。 第二是‘感圆果’，由于各种修行而得以进入圆位。近的来说，在初住位就证得‘无生忍’（anutpattika-dharma-ksanti，对诸法不生不灭的证悟），远的来说，期望达到妙觉位，证得‘寂灭忍’。初住位的功能，详见《华严经》赞叹初住位的经文，那就是它的相状。怎么可以随便自称证得了真如，乃至妙觉的境界呢？这些在经典中都有详细的说明。 第三是‘起八教’，既然进入了果位，就以八相成道，示现十法界之身，能够随顺众生的根机，运用三藏等四教以及渐等四教，五时说法来利益众生，贯穿一代时教的始终。 第四是‘归三德’，机缘成熟后，应当归于三德。三德是什么呢？就是秘密藏。所以《涅槃经》说：‘安置诸子于秘密藏中，我也不久将安住其中。’ 接下来第三卷，将详细解释行相，开演前面的五种，使之易于修行。也就是解释止观之名，辨明止观之体，阐明体能摄法，判别法门的偏圆，这四点都在第三卷中。 接下来是为正式修行做准备的前方便，都在第四卷中，也就是二十五法，总共分为五科。首先是‘具五缘’，第一是衣食。
English
There are six different aspects of things. Whenever the concept of 'is' is mentioned in the scriptures, such as 'samsara (生死, birth and death) is nirvana (涅槃, liberation)', these six positions should be used to distinguish them, so that the principle is consistent from beginning to end, and to avoid confusion between the beginning and the end. The next four paragraphs, such as 'cultivating perfect practices', are all in the second volume. First is 'perfect practice', which refers to the four samadhis (三昧, meditative absorption) that encompass all practices. Without superior practices and superior fruits, it is difficult to advance. The first is 'constant sitting', which comes from the 'Manjushri Questions, Manjushri Speaks Prajna Sutra', also known as 'one-practice samadhi', because it only focuses on mindfulness of the Dharmadhatu (法界, the realm of reality). It takes ninety days as a period. The second is 'constant walking', which comes from the 'Pratyutpanna Samadhi Sutra', also known as 'Buddha Standing Samadhi', when accomplished, one can see Buddhas standing in the room in the ten directions. It also takes ninety days as a period. The third is 'half walking and half sitting', which comes from the 'Lotus Sutra' and the 'Vaipulya Sutra'. The 'Lotus Sutra' takes twenty-one days as a period, and the 'Vaipulya Sutra' does not limit the time. The fourth is 'neither walking nor sitting', also known as 'following one's own intention', one contemplates as soon as the thought arises. The method comes from the 'Avalokitesvara Sutra' and other Mahayana sutras, and is suitable for all postures of walking, standing, sitting, and lying, as well as various affairs, whether public or private, and can be practiced in emergencies. These four samadhis have different practice methods, but the principles are the same, so they all use the ten vehicles of contemplation. The second is 'sensing the perfect fruit', due to various practices, one can enter the perfect position. In the near term, one attains 'anutpattika-dharma-ksanti (无生忍, the patient acceptance of the non-arising of all dharmas)' in the initial dwelling position, and in the long term, one hopes to reach the wonderful enlightenment position and attain 'extinction forbearance'. The functions of the initial dwelling position are detailed in the sutra praising the initial dwelling position in the 'Avatamsaka Sutra', which is its appearance. How can one casually claim to have attained the realm of Suchness, or even the realm of wonderful enlightenment? These are explained in detail in the scriptures. The third is 'arising the eight teachings', since one has entered the fruition position, one attains enlightenment in eight aspects, manifesting the bodies of the ten dharma realms, being able to follow the faculties of sentient beings, using the four teachings such as the Tripitaka (三藏, the three baskets of Buddhist scriptures) and the four gradual teachings, and teaching the Dharma at five periods to benefit sentient beings, throughout the entire lifetime of teaching. The fourth is 'returning to the three virtues', when the conditions are ripe, one should return to the three virtues. What are the three virtues? They are the secret treasury. Therefore, the 'Nirvana Sutra' says: 'Place all the children in the secret treasury, and I will soon abide in it myself.' Next, the third volume will explain in detail the aspects of practice, expounding the previous five, making them easy to practice. That is, explaining the name of cessation and contemplation, clarifying the substance of cessation and contemplation, elucidating that the substance can encompass the Dharma, and distinguishing the partial and perfect of the Dharma gates, these four points are all in the third volume. Next is the preliminary preparation for formal practice, all in the fourth volume, which is the twenty-five dharmas, divided into five categories. The first is 'possessing the five conditions', the first is clothing and food. --------------------------------------------------------------------------------
Chinese
具足。离希望缘故。二持戒清净。离恶道因故。三闲居静处。离愦闹事故。四息诸缘务。弃猥杂业故。五须善知识有咨疑地故。文中各有事理二具。二诃五欲。谓色声香味触。正报依报各具此五。并能生于行者须欲心故。故须诃灭。文中自有事理二诃。三弃五盖者。缘具无欲方堪入观。观未相应五法覆心。谓贪欲瞋恚睡眠掉悔狐疑。由观所起倍异于常。损于寂照觉已须弃。文中各有事理二弃。四调五事者。盖去不入。当是身等五法不调。谓身息心三定内合调。令身不宽急。心无涩滑心无浮沉。眠食二法定外各调。眠应不节不恣食。使不饥不饱。五行五法者。四科虽具必须此五方成行首。一乐欲。须希慕故。二专念。须忆持故。三精进。须相续故。四巧慧。须回转故。五一心。无他求故。具此方便。正观可获。正观者何。所谓十法。若无此十。名坏驴车。又此十法虽俱圆常圆。人复有三根不等。上根唯一法。中根二或七。下根方具十。上根一法者。谓观不思议境。境为所观。观为能观。所观者何。谓阴界入不出色心。色从心造全体是心。故经云。三界无别法。唯是一心作。此之能造具足诸法。若漏无漏非漏非无漏等。若因若果非因非果等。故经云。心佛及众生。是三无差别。众生理具诸佛已成。成之与理莫不性等。谓一 具足：一、远离希望的因缘。二、持戒清净：远离堕入恶道的因缘。三、闲居静处：远离喧闹的事务。四、停止各种俗务：抛弃低俗杂乱的行业。五、需要善知识：有可以咨询疑问的地方。文中各有事和理两个方面都具备。 二、呵斥五欲：即色、声、香、味、触。正报（指众生的身心）和依报（指众生所处的环境）各自都具备这五种欲望，并且能够生起修行者对欲望的需求，所以必须呵斥并灭除。文中自身就包含事和理两个方面的呵斥。 三、舍弃五盖：因缘具足且没有欲望，才能进入观想。在观想尚未相应时，有五种法覆盖内心，即贪欲、瞋恚、睡眠、掉悔（掉举和后悔）、狐疑（怀疑）。由观想所引起的（五盖）比平常更加强烈，损害寂静和觉照，觉察到后必须舍弃。文中各有事和理两个方面的舍弃。 四、调和五事：五盖去除后仍然无法进入观想，是因为身等五法没有调和。即调和身、息（呼吸）、心这三者，使之在禅定中内在结合，使身体不紧张也不松弛，心没有涩滞也没有滑脱，心没有浮躁也没有沉没。睡眠和饮食这二者，在禅定之外各自调和，睡眠应当不节制也不放纵，饮食使不饥饿也不饱胀。 五、实行五法：虽然具备了前面的四科，但必须具备这五种方法才能成就修行的开端。一、乐欲：需要希求和仰慕。二、专念：需要忆念和保持。三、精进：需要相续不断。四、巧慧：需要回转运用。五、一心：没有其他的追求。具备这些方便，才能获得正观。什么是正观呢？就是所谓的十法。如果没有这十法，就如同坏了的驴车。而且这十法虽然都圆满且恒常，但人又有上、中、下三种根器不同。上根器的人只需要一种法，中根器的人需要二种或七种，下根器的人才需要全部十种。上根器的人只需要一种法，指的是观不思议境。境是所观的对象，观是能观的主体。所观的对象是什么呢？就是阴、界、入，不超出色和心。色从心造，全体就是心。所以经中说：‘三界没有别的法，唯一是心所造。’这个能造的心具足各种法，无论是漏（有烦恼）还是无漏（没有烦恼），还是非漏非无漏等；无论是因还是果，还是非因非果等。所以经中说：‘心、佛和众生，这三者没有差别。’众生在理性上具足诸佛的功德，诸佛已经成就，成就的（佛）与理性的（众生）没有本质上的差别，都是一样的。
English
Completeness: 1. Abandoning the causes and conditions of hope. 2. Maintaining pure precepts: Abandoning the causes and conditions of falling into evil paths. 3. Dwelling in quiet places: Abandoning noisy affairs. 4. Ceasing all worldly affairs: Abandoning vulgar and chaotic occupations. 5. Needing virtuous friends: Having a place to consult doubts. Each section contains both aspects of phenomena and principle. 2. Reproaching the five desires: namely, form (色), sound (声), smell (香), taste (味), and touch (触). Both the direct reward (正报, referring to the mind and body of sentient beings) and the circumstantial reward (依报, referring to the environment in which sentient beings live) each possess these five desires, and they can give rise to the practitioner's need for desires, so they must be reproached and extinguished. The text itself contains reproaches in both phenomena and principle. 3. Abandoning the five coverings (五盖): When causes and conditions are complete and there are no desires, one can enter contemplation. When contemplation has not yet corresponded, there are five dharmas covering the mind, namely, greed (贪欲), hatred (瞋恚), sleepiness (睡眠), restlessness and remorse (掉悔), and doubt (狐疑). The (five coverings) arising from contemplation are more intense than usual, harming tranquility and awareness, and must be abandoned once they are noticed. Each section contains abandonment in both phenomena and principle. 4. Harmonizing the five matters: If one still cannot enter contemplation after the five coverings are removed, it is because the five dharmas such as the body are not harmonized. That is, harmonizing the body, breath (息), and mind, so that they are internally combined in meditation, making the body neither tense nor relaxed, the mind neither stagnant nor slippery, and the mind neither agitated nor dull. Sleep and food are each harmonized outside of meditation, sleep should be neither restricted nor indulgent, and food should be neither hungry nor full. 5. Practicing the five dharmas: Although the previous four categories are complete, these five methods must be possessed to achieve the beginning of practice. 1. Joyful desire (乐欲): needing aspiration and admiration. 2. Focused mindfulness (专念): needing to remember and maintain. 3. Diligence (精进): needing to be continuous. 4. Skillful wisdom (巧慧): needing to be flexible. 5. One-pointedness of mind (一心): having no other pursuits. With these skillful means, correct contemplation can be attained. What is correct contemplation? It is the so-called ten dharmas. Without these ten dharmas, it is like a broken donkey cart. Moreover, although these ten dharmas are all complete and constant, people have three different capacities: superior, medium, and inferior. People of superior capacity only need one dharma, people of medium capacity need two or seven, and people of inferior capacity need all ten. People of superior capacity only need one dharma, which refers to contemplating the inconceivable realm. The realm is the object of contemplation, and contemplation is the subject of contemplation. What is the object of contemplation? It is the skandhas (阴), realms (界), and entrances (入), not exceeding form (色) and mind (心). Form is created from the mind, and the whole is the mind. Therefore, the sutra says: 'The three realms have no other dharma, only created by the mind.' This creating mind possesses all dharmas, whether they are defiled (漏, with afflictions) or undefiled (无漏, without afflictions), or neither defiled nor undefiled, etc.; whether they are cause or effect, or neither cause nor effect, etc. Therefore, the sutra says: 'The mind, Buddha, and sentient beings, these three are not different.' Sentient beings inherently possess the merits of all Buddhas, and the Buddhas have already attained them. The attained (Buddha) and the inherent (sentient beings) are not essentially different, they are the same. --------------------------------------------------------------------------------