English
English version: Even the broadest Dharma gate cannot be fully grasped immediately. If one cannot enter, one should seek out the points of access and obstruction. The access and obstruction of the five consciousnesses (the consciousnesses of the eyes, ears, nose, tongue, and body) lie in the fact that, although one knows that the afflictions of birth and death are obstructions, and Bodhi (enlightenment) and Nirvana (extinction) are access, one must also recognize that obstructions arise in the place of access, and these obstructions must be broken through; and that access is gained in the place of obstruction, and this access must be guarded. It is like making a robber a general; how can the robber still exist? If the robber is made a general, how can this general be eliminated? One must examine each point, not allowing any attachments to arise. Attachment is called obstruction. Breaking through obstruction and maintaining access is not just one method; all those with a mind should do this. One must constantly examine access and obstruction. Therefore, it is compared to placing a danzhen (a type of pillow), which is like a pillow outside the carriage. If one cannot enter, it is because the factors of the path (the methods of practice) are not balanced. The adjustment of the six factors of the path (six types of practice) is to universally break through attachments in relation to the Dharma gate. If one is also unclear about the principle, one should adjust according to the order of the seven categories (seven stages of practice). If one does not do this, for whom are these factors of the path established? They are used to break through universal Dharma gates. Even if one observes the skandha realms (the realms of the five aggregates), the name of mindfulness (the four mindfulnesses) has not yet been distinguished on the skandhas, let alone the six categories, which are adjusted and harmonized in turn. Therefore, this Dharma gate is used to examine and select, which is mindfulness, diligence, wish fulfillment, roots, powers, the seven factors of enlightenment, and the eightfold noble path. The initial mindfulness is the four dharmas of body, feeling, mind, and phenomena, and in the mind of Dharma-nature, one examines and investigates using the three truths (emptiness, provisional existence, and the middle way). Initially observing the body, the body is a form, observing that the Dharma-nature of form (the essence of form) is one form, one form is all forms, and all forms are one form. Simultaneously illuminating one and all, simultaneously negating one and all. The subject, object, and the unity of the three (the observer, the observed, and the act of observation being one) are all as described in the previous text on the wonderful realm. The three dharmas of feeling, etc., can be understood by referring to the previous text. The remaining six categories cannot be explained in detail. Therefore, it is compared to having a great white ox, etc. The six gates above are called correct practice. If one cannot realize this, it is because evil deeds help to cover up the good principle. The seven aids to the path are antidotes. The Nirvana Sutra says, 'The afflictions of sentient beings are not of one kind; the Buddha spoke of countless antidotal Dharma gates.' Those who do not believe in antidotes should know that they do not understand correct practice. If one recognizes oneself but has not clearly distinguished correct practice, it is because evil deeds help evil principles, jointly obscuring the good principle, preventing it from manifesting. The good principle is the Dharma realm, which is constant and abiding. Good deeds are the six types of giving, etc. Evil principle is subtle ignorance. Evil deeds are the six heavy coverings, which arise due to the practice of cessation and contemplation: stinginess, breaking precepts, anger, laziness, distracted thoughts, and foolishness. One possesses these. --------------------------------------------------------------------------------
Chinese
六恶而云内有胜法。或云常自相应。若相应者即同法身。应无方所说必称机。若暂相应。复起恶者都无此理。则与成佛还作众生为妨。若言曾契妨亦如之。若言知理不妨恶者。亦应知富免贫。知药免病。事恶若去。理善易明。仍请圣加。助我显理。若尔但观恶即是道。岂有恶能蔽理。此义不然。若恶已成道道即法身。法身未契由即观微故。先修事度以治事恶。事恶倾已理善可生。故修观者。须以事恶检。以六即判。理善明竟事恶必亡。须知理明位在何许。乃以小助大以偏助圆。况复更有转治兼治具治第一义治等。非可卒尽。故谕云。又多仆从而侍卫之。若无仆从倾覆何疑。中根用观极至于此。八知次位者。下根障重非唯正助不明。却生上慢谓己均佛。未得谓得。未证谓证。须知次位使朱紫不滥。夫小大真似非证不明。故三世诸佛皆明诸位。若未证得而谓证得。非唯失位却堕泥犁。故小乘经中四禅比丘谓为四果。大乘经中魔与菩萨授跋致记。若生取着必同魔属。尚夫人天何关至道。故大小经论咸明次位。又说深位胜妙功德。引接始行令欣慕故。又有乐闻长远之位。生增上信立难行行。破大烦恼见第一义。故谕云。游于四方谕住等四。虽知次位不忍违顺。须明安忍。九安忍者。圆顿行人初入外凡。外招名利内动宿障。宿障 现代汉语译本： 如果说六恶（指身、口、意所造的六种恶业）之中包含殊胜之法，或者说六恶常常与真如自性相应，如果真的相应，那就等同于法身（Dharmakaya，诸佛所证的清净法性），应无固定处所，说法应随机应变。如果只是暂时的相应，之后又生起恶业，这完全没有道理。那么，（修行者）成佛后又变成众生，这会成为一种障碍。如果说曾经契合（真如自性），这种障碍也是一样的。如果说了解道理不妨碍作恶，那么也应该了解富有可以避免贫穷，了解药物可以避免疾病。如果恶事能够去除，真理就容易明白。仍然恳请圣贤加持，帮助我显明真理。如果这样，只要观察恶就是道，难道恶还能遮蔽真理吗？这种说法是不对的。如果恶已经成为道，道就是法身。法身没有契合，是因为观察还不够细微。所以先要修习事相上的戒律来治理事相上的恶业。事相上的恶业消除后，理性的善才能产生。所以修习观行的人，必须用事相上的恶业来检验自己，用六即（六种即：理即、名字即、观行即、相似即、分证即、究竟即）来判断。理性上的善如果完全明白，事相上的恶业必定消亡。要知道理性的明白处于哪个位次，才能以小的帮助大的，以偏的帮助圆的。更何况还有转治、兼治、具治、第一义治等等，不可能一下子穷尽。所以比喻说：‘又有许多仆人跟随着侍卫他。’如果没有仆人，倾覆还有什么疑问呢？中等根器的人用观行，达到这里就到顶了。 第八，了解次第位次的人。下等根器的人障碍深重，不仅正助双修不明白，反而生起增上慢，认为自己与佛相等，没有得到却说得到，没有证悟却说证悟。要知道次第位次，使朱紫不相混淆。大小、真假、相似，没有证悟是无法明白的。所以三世诸佛都明白各个位次。如果没有证得却说证得，不仅会失去位次，还会堕入地狱。所以小乘经典中，四禅比丘认为自己是四果阿罗汉。大乘经典中，魔会给菩萨授记。如果产生执着，必定与魔为伍。尚且不能成就人天果报，又怎么能达到至道呢？所以大小乘经典都阐明次第位次。又说甚深位次的殊胜功德，引导初学者生起欣慕之心。又有喜欢听闻长远位次的人，生起增上信心，立下难行之行，破除大的烦恼，见到第一义谛。所以比喻说：‘游于四方’，比喻住在住、行、坐、卧四威仪中。即使知道次第位次，也不能忍受违逆和顺从，必须明白安忍。 第九，安忍者。圆顿教法的修行人，刚进入外凡位，外面招来名利，内在触动宿世的业障。宿世的业障
English
English version: If it is said that the six evils (referring to the six evil karmas created by body, speech, and mind) contain supreme Dharma, or that the six evils are constantly corresponding to the true nature of Suchness, if they truly correspond, then it is equivalent to the Dharmakaya (the pure Dharma-nature realized by all Buddhas), which should have no fixed location, and the teachings should be given according to the circumstances. If it is only a temporary correspondence, and then evil karma arises again, this makes no sense at all. Then, (the practitioner) becomes a sentient being again after becoming a Buddha, which would become an obstacle. If it is said that there was a previous alignment (with the true nature of Suchness), this obstacle is the same. If it is said that understanding the principle does not hinder doing evil, then it should also be understood that being rich can avoid poverty, and knowing medicine can avoid illness. If evil deeds can be removed, the truth will be easy to understand. I still earnestly request the blessings of the sages to help me reveal the truth. If so, just observe that evil is the path, how can evil obscure the truth? This statement is incorrect. If evil has become the path, the path is the Dharmakaya. The Dharmakaya has not been aligned with because the observation is not subtle enough. Therefore, one must first cultivate the precepts in terms of phenomena to govern the evil karma in terms of phenomena. After the evil karma in terms of phenomena is eliminated, rational goodness can arise. Therefore, those who practice contemplation must examine themselves with the evil karma in terms of phenomena and judge with the Six Identities (Six Identities: Identity in Principle, Identity in Name, Identity in Practice, Identity in Similarity, Identity in Partial Realization, Identity in Ultimate Realization). If rational goodness is fully understood, evil karma in terms of phenomena will surely disappear. One must know which position the understanding of reason is in, in order to use the small to help the large, and the partial to help the complete. Moreover, there are also transformative cures, concurrent cures, comprehensive cures, the cure of the supreme meaning, etc., which cannot be exhausted all at once. Therefore, the analogy says: 'There are also many servants following and guarding him.' If there are no servants, what doubt is there about overturning? People of medium capacity use contemplation, and reaching here is the limit. Eighth, those who understand the order of positions. People of inferior capacity have deep obstacles, not only do they not understand the dual cultivation of the primary and auxiliary, but they also give rise to increased arrogance, thinking that they are equal to the Buddha, saying they have attained what they have not attained, and saying they have realized what they have not realized. One must know the order of positions so that vermilion and purple are not confused. Size, truth, and similarity cannot be understood without realization. Therefore, all Buddhas of the three worlds understand all positions. If one has not attained but says one has attained, not only will one lose one's position, but one will also fall into hell. Therefore, in the Hinayana scriptures, the four Dhyana Bhikkhus think they are the four Arhats. In the Mahayana scriptures, demons will give predictions to Bodhisattvas. If attachment arises, one will surely be in the company of demons. One cannot even achieve the rewards of humans and devas, so how can one reach the ultimate path? Therefore, both the Mahayana and Hinayana scriptures explain the order of positions. They also speak of the supreme merits of the profound positions, guiding beginners to generate a desire for admiration. There are also those who like to hear about the distant positions, generate increased faith, establish difficult practices, break through great afflictions, and see the supreme truth. Therefore, the analogy says: 'Wandering in the four directions' is like dwelling in the four dignities of dwelling, walking, sitting, and lying down. Even if one knows the order of positions, one cannot bear to disobey or obey, one must understand forbearance. Ninth, forbearance. Practitioners of the perfect and sudden teachings, when they first enter the outer ordinary position, attract fame and gain externally, and internally stir up past karmic obstacles. Past karmic obstacles --------------------------------------------------------------------------------