English
The state does not accord with the principle, one must re-make vows. In a calm mind, contemplate 'other' (others) and 'self' (oneself), feeling the pain of self and others as if a fishbone is stuck in the throat. Since limitless kalpas (aeons) have passed, we have been sinking in the cycle of birth and death. Even a small aspiration can delude the bodhicitta (mind of enlightenment). Although I know now, my practice is not yet complete, so I re-make the vows: Sentient beings are boundless, I vow to liberate them all, because birth and death are nirvana (cessation); Afflictions are countless, I vow to eradicate them all, because afflictions are bodhi (enlightenment); Dharma gates are endless, I vow to know them all, which is to transform delusion into wisdom; The Buddha path is supreme, I vow to accomplish it, which is to transform arising and ceasing into non-arising and non-ceasing. Contemplating in this way, one suddenly attains great enlightenment, and the realm illuminated in the darkness enters the position of ordinary and sage. Therefore, it is said in the analogy, setting up canopies, etc., if one cannot enter, it is because the mind is not at peace. The three ways to pacify the mind are, first, general, and second, specific. The general way is to take the dharma-dhatu (realm of all phenomena) as the place to be pacified, and to take stillness and illumination (shamatha-vipassana) as the means to pacify. If one knows that the nature of afflictions and birth and death is pure, it is called stillness; the nature is like space, it is called illumination. These afflictions and birth and death are also called dharma-dhatu, that is, the essence and function of this dharma-dhatu manifest each other. The essence is the dharma-dhatu to be pacified, and the function is the stillness and illumination that can pacify. The essence is called the equal dharma-kaya (dharma body), which also possesses the three virtues (dharma-kaya virtue, prajna virtue, liberation virtue). The function is called prajna (wisdom) and liberation, which also possesses the three virtues. Essence and function are not two, and the principles of the three virtues are equal. The analogy of ice and water, and the poisonous snake, the meaning can be understood. The specific way is that even if one abides in stillness and illumination, it becomes even more dim and scattered. This is because the habits from beginningless time are different, so now we abide according to their respective habits. It is suitable to listen to the Dharma, suitable to contemplate the Dharma, suitable to be still, suitable to contemplate. Follow their respective preferences, follow their respective antidotes, follow the paramartha-satya (ultimate truth). Why? Because some people's roots of goodness increase due to stillness and illumination, and some do not increase; some people's afflictions and delusions are destroyed due to stillness and illumination, and some are not destroyed. Seeing the principle is also like this, or hearing and thinking can turn around, or hearing and thinking can help each other, it cannot be fully listed, only careful consideration can understand. Therefore, it is said in the analogy, placing a red pillow, which is the pillow in the car. If one cannot enter, it is because the breaking of the Dharma is not universal. The universality of the four ways of breaking the Dharma, the various Dharma gates of various schools, the large ones each have four kinds, and even eighty-four thousand kinds are different, none of which do not take non-arising as the most important. Now let's start from the beginning, universally breaking all kinds of delusions in the non-arising gate, and then using non-arising to enter the other Dharma gates, breaking both vertically and horizontally, so that the essence of knowledge is universal. Therefore, it is said in the analogy, its speed is like the wind. This English version: The state does not accord with the principle, one must re-make vows. In a calm mind, contemplate 'other' (others) and 'self' (oneself), feeling the pain of self and others as if a fishbone is stuck in the throat. Since limitless kalpas (aeons) have passed, we have been sinking in the cycle of birth and death. Even a small aspiration can delude the bodhicitta (mind of enlightenment). Although I know now, my practice is not yet complete, so I re-make the vows: Sentient beings are boundless, I vow to liberate them all, because birth and death are nirvana (cessation); Afflictions are countless, I vow to eradicate them all, because afflictions are bodhi (enlightenment); Dharma gates are endless, I vow to know them all, which is to transform delusion into wisdom; The Buddha path is supreme, I vow to accomplish it, which is to transform arising and ceasing into non-arising and non-ceasing. Contemplating in this way, one suddenly attains great enlightenment, and the realm illuminated in the darkness enters the position of ordinary and sage. Therefore, it is said in the analogy, setting up canopies, etc., if one cannot enter, it is because the mind is not at peace. The three ways to pacify the mind are, first, general, and second, specific. The general way is to take the dharma-dhatu (realm of all phenomena) as the place to be pacified, and to take stillness and illumination (shamatha-vipassana) as the means to pacify. If one knows that the nature of afflictions and birth and death is pure, it is called stillness; the nature is like space, it is called illumination. These afflictions and birth and death are also called dharma-dhatu, that is, the essence and function of this dharma-dhatu manifest each other. The essence is the dharma-dhatu to be pacified, and the function is the stillness and illumination that can pacify. The essence is called the equal dharma-kaya (dharma body), which also possesses the three virtues (dharma-kaya virtue, prajna virtue, liberation virtue). The function is called prajna (wisdom) and liberation, which also possesses the three virtues. Essence and function are not two, and the principles of the three virtues are equal. The analogy of ice and water, and the poisonous snake, the meaning can be understood. The specific way is that even if one abides in stillness and illumination, it becomes even more dim and scattered. This is because the habits from beginningless time are different, so now we abide according to their respective habits. It is suitable to listen to the Dharma, suitable to contemplate the Dharma, suitable to be still, suitable to contemplate. Follow their respective preferences, follow their respective antidotes, follow the paramartha-satya (ultimate truth). Why? Because some people's roots of goodness increase due to stillness and illumination, and some do not increase; some people's afflictions and delusions are destroyed due to stillness and illumination, and some are not destroyed. Seeing the principle is also like this, or hearing and thinking can turn around, or hearing and thinking can help each other, it cannot be fully listed, only careful consideration can understand. Therefore, it is said in the analogy, placing a red pillow, which is the pillow in the car. If one cannot enter, it is because the breaking of the Dharma is not universal. The universality of the four ways of breaking the Dharma, the various Dharma gates of various schools, the large ones each have four kinds, and even eighty-four thousand kinds are different, none of which do not take non-arising as the most important. Now let's start from the beginning, universally breaking all kinds of delusions in the non-arising gate, and then using non-arising to enter the other Dharma gates, breaking both vertically and horizontally, so that the essence of knowledge is universal. Therefore, it is said in the analogy, its speed is like the wind. This --------------------------------------------------------------------------------
Chinese
门最广不可即具。若不入者。应寻通塞。五识通塞者。虽知生死烦恼为塞。菩提涅槃为通。复应须识。于通起塞此塞须破。于塞得通此通须护。如将为贼。此贼岂存。若贼为将。此将岂破。节节检校。无令生着。着故名塞。破塞存通。非唯一辙有心皆尔。念念常须检校通塞。故谕云。安置丹枕。即车外枕也。若不入者。由道品不均。六道品调适者。约门遍破。于理又昧。应须七科次第调试。若不尔者。此之道品为谁施设。以破遍门。虽观阴境。阴上未分念处名故。况有六科。展转调停。故用此门检校铨择。谓念处正勤如意根力七觉八道。初念处者。谓身受心法四法。并于法性心中。三谛推检。初观身者。身是色法。观法性色一色一切色。一切色一色。双照一一切。双非一一切。能所三一具如前文妙境中说。受等三法例前可知。余之六科不可具委。故谕云。有大白牛等。如上六门。名为正行。若不悟者。良由事恶助覆理善。七助道对治者。涅槃云。众生烦恼非一种。佛说无量对治门。夫不信有对治之人。当知此人未晓正行。若识己身正行未辨。良由事恶助于理恶。共蔽理善令不现前。理善者。法界常住。事善者。事施等六。理恶者。微细无明。事恶者。谓六重蔽。由修止观。此六现起。悭贪破戒瞋恚懈怠乱想愚痴。具此 现代汉语译本： 最广大的法门也不是一下子就能完全掌握的。如果不能进入，就应该寻找通达和阻塞之处。五识（眼、耳、鼻、舌、身五种感觉器官的意识）的通达和阻塞在于，虽然知道生死烦恼是阻塞，菩提（觉悟）和涅槃（寂灭）是通达，但还必须认识到，在通达处产生阻塞，这种阻塞必须破除；在阻塞处获得通达，这种通达必须守护。如同把强盗当作将领，强盗怎么会存在？如果把强盗当作将领，这个将领又怎么能被消灭？要逐一检查，不要让任何执着产生。执着就叫做阻塞。破除阻塞，保持通达，并非只有一种方法，有心的人都应该这样。时时刻刻都要检查通达和阻塞。所以比喻说，安置丹枕，就是车外的枕头。如果不能进入，是因为道品（修行的方法）不均衡。六道品（六种修行方法）的调适，是约法门普遍破除执着。如果对理又不明白，就应该按照七科（七种修行次第）的顺序调试。如果不这样，这些道品是为谁施设的呢？用来破除普遍的法门。即使观察阴境（五蕴的境界），在阴境上还没有区分念处（四念处）的名称，更何况有六科，辗转调停。所以用这个法门来检查和选择，就是念处、正勤、如意、根、力、七觉支、八正道。最初的念处，就是身、受、心、法四法，并且在法性心中，用三谛（空、假、中）来推究检查。最初观察身，身是色法，观察法性色（色的本性）就是一色，一色就是一切色，一切色就是一色。同时照见一和一切，同时否定一和一切。能、所、三一（能观、所观、观照三者合一）都像前面妙境中说的那样。受等三法可以参照前面来理解。其余的六科不能详细说明。所以比喻说，有大白牛等。像上面的六门，叫做正行。如果不能领悟，是因为恶事帮助遮盖了善理。七助道对治，涅槃经上说，众生的烦恼不是一种，佛说了无量对治法门。不相信有对治的人，应该知道这个人还不明白正行。如果认识自己，正行还没有分辨清楚，是因为恶事帮助了恶理，共同遮蔽了善理，使善理不能显现。善理，就是法界常住。善事，就是事施等六种。恶理，就是微细的无明。恶事，就是六重蔽（六种严重的遮蔽），由于修止观，这六种遮蔽就显现出来：悭贪、破戒、瞋恚、懈怠、乱想、愚痴。具备这些。