Chinese
纵薄名利弥至。为众围绕废损自行。因兹破败。岂能进道。外人视之犹谓大圣。如树抱蝎表似内虚。唯当自勉不为所动得入内凡。名为似位。若专住似位。名为法爱。十离法爱者。已得相似六根互用。已破两惑永无坠苦。爱此似位。名为顶堕。不同小乘退为五逆。以内外凡位诸教别故。若修离爱进入铜轮。名为十住。分身百界一多相即。身土既尔。己他亦然。十身利生四土摄物。初住功德具如华严贤首品广明。此上从第五卷初。尽第七卷末。明正修行。始从初心终至初住。从第八卷去。明观阴后更发宿习。用观观习。若用上来十种观法。未得入位。必发宿习。谓烦恼病患业相魔事。并在第八卷中。禅境在第九卷中。见境在第十卷中。余有上慢两教二乘三教菩萨。时逼夏终。故略不说。以前诸文可比知故。宿习若起不可不识。先若知之。恣其变怪。如此诸境发又不定。随过去世若近若熟。此世现前。文中一往且从次第。凡有所起。但以寂照而止观之。令等法界一相无相。无不皆用十乘观法。初言烦恼发者。谓无始已来积集重惑。今因用观。此惑过常不可控制。言病患者。由观阴惑激动四大。识其元由。宜用何治。或内观力。或术或医。然后用观。言业相者。有漏之业或已受报。不复更发。或未受报。于静心中忽然俱发。 现代汉语译本 纵然淡泊名利，但如果因为被众人围绕而荒废自身的修行，最终也会因此而破败，又怎么能精进于道呢？外人看来，还以为你是得道高人，就像树上抱着蝎子一样，外表看起来好像很厉害，实际上内心空虚。所以一定要自我勉励，不为外境所动，才能进入内凡的境界，这被称为‘相似位’。如果执着于这个‘相似位’，就叫做‘法爱’。能够远离这种‘法爱’的人，就已经得到了相似的六根互用，已经破除了见惑和思惑，永远不会再堕入痛苦之中。如果贪爱这个‘相似位’，就叫做‘顶堕’，但这和声闻乘不同，不会退转到五逆的境地，因为内外凡位的教义有所区别。如果继续修行，远离这种贪爱，进入铜轮位，就叫做‘十住’，可以分身到百界，一和多可以相互融合。身体和国土既然如此，自己和他人也是如此。可以用十身来利益众生，用四土来摄受万物。初住的功德，就像《华严经·贤首品》中详细阐述的那样。以上从第五卷开始，到第七卷结束，阐明了正修行，从最初的发心到最终的初住。从第八卷开始，阐明了观察五阴之后，再次引发宿世的习气，用观照来观察这些习气。如果使用前面所说的十种观法，还没有证入果位，一定会引发宿世的习气，包括烦恼、疾病、业相、魔事等等，这些内容都在第八卷中。禅境在第九卷中，见境在第十卷中。还有上慢、两教、二乘、三教菩萨等内容，因为时间关系，就省略不说了，可以参考前面的经文来理解。宿世的习气如果生起，不可不认识。如果事先知道，就任凭它变化怪异。这些境界的发生也没有定数，随着过去世的因缘，或近或熟，就会在此世显现。经文中只是按照次第来说明。凡是生起的境界，都用寂照来止观，使之等同于法界，达到一相无相的境界，无不都可以运用十乘观法。 最初所说的烦恼生起，是指从无始以来积聚的深重迷惑，现在因为运用观法，这些迷惑比平时更加强烈，难以控制。所说的疾病，是因为观五阴的迷惑而扰动了四大，要认识到它的根源，应该用什么方法来治疗。或者用内观的力量，或者用方术，或者用医药，然后再用观法。所说的业相，是有漏之业，或者已经受报，不再重新引发；或者还没有受报，在静心中忽然一起发生。
English
English version Even if one is detached from fame and gain, if one wastes self-cultivation by being surrounded by the crowd, one will eventually fail because of it. How can one advance on the path? Outsiders may even regard you as a great sage, like a scorpion clinging to a tree, appearing strong on the outside but empty inside. Therefore, one must encourage oneself, not be moved by external circumstances, and enter the realm of the inner ordinary, which is called the 'semblance position' (simil-position). If one is attached to this 'semblance position', it is called 'love of Dharma' (Dharma-love). One who can be free from this 'love of Dharma' has already attained the semblance of the mutual use of the six senses, has already broken through the delusions of views and thoughts, and will never fall into suffering again. If one loves this 'semblance position', it is called 'peak fall', but it is different from the Hinayana, which regresses to the five rebellious acts, because the teachings of the inner and outer ordinary positions are different. If one continues to cultivate, away from this love, and enters the copper wheel position, it is called the 'ten abodes' (ten stages of dwelling), one can divide the body into hundreds of worlds, and one and many can be integrated with each other. Since the body and land are like this, so are oneself and others. One can use the ten bodies to benefit sentient beings, and use the four lands to gather all things. The merits of the first abode are as detailed in the 'Virtuous Leader' chapter of the Avatamsaka Sutra. The above, from the beginning of the fifth volume to the end of the seventh volume, clarifies the correct practice, from the initial aspiration to the final first abode. From the eighth volume onwards, it clarifies that after observing the five skandhas, one again evokes the habits of past lives, and uses contemplation to observe these habits. If one uses the ten kinds of contemplation methods mentioned above, and has not yet attained the fruit position, one will definitely evoke the habits of past lives, including afflictions, diseases, karmic appearances, demonic affairs, etc., which are all in the eighth volume. The realm of Chan is in the ninth volume, and the realm of seeing is in the tenth volume. There are also arrogance, two teachings, two vehicles, and three teachings of Bodhisattvas, etc., which will be omitted due to time constraints, and can be understood by referring to the previous scriptures. If the habits of past lives arise, one must recognize them. If one knows in advance, one can let it change strangely. The occurrence of these realms is also uncertain, depending on the causes and conditions of past lives, whether near or familiar, they will appear in this life. The scriptures only explain in order. Whatever realm arises, use stillness and illumination to stop and contemplate it, so that it is equal to the Dharma realm, reaching the realm of one appearance and no appearance, and all can use the ten vehicles of contemplation. The affliction arising at the beginning refers to the deep confusion accumulated from beginningless time. Now, because of using contemplation, these confusions are stronger than usual and difficult to control. The so-called disease is caused by the confusion of observing the five skandhas, which disturbs the four great elements. One must recognize its root cause and what method should be used to treat it. Either use the power of inner contemplation, or use magic, or use medicine, and then use contemplation. The so-called karmic appearance is the karma of leakage, which has either already received retribution and will not be re-triggered; or has not yet received retribution and suddenly occurs together in a quiet mind. --------------------------------------------------------------------------------
Chinese
发相虽多不出蔽度。各有六相。或因止生或因观生。言魔事者。由观诸境惑虽未破。天魔犹恐出境空其宫殿。化其民属与共战诤。故民主皆来。即四魔中天子魔也。乃至人间𢟋惕夜叉时媚等。鬼管属天魔为其巡逻。防遏行者不许出界。故大品云。菩萨不说魔者。名菩萨旃陀罗。次禅发者。谓根本四禅特胜通明九想背舍乃至念佛神通等。禅随近熟者。而发其相。相最难知。次诸见者。乃至百四十见。言上慢者。既伏见已。谓为深诣滥叨上位。是故须识。次二乘者。昔发小志由慈习生。次菩萨者。三藏通别三菩萨心由习而现。如上诸境。并须观力而调伏之。并在本文。不可具抄。 故一家观法入道次第稍异诸说。以附诸经成行相故。则内顺观道外扶教门。依而修行必不空过。纵此生未获为种亦疆。意气博达该括包笼。尽未来际。不复改辄。若依之修行。咸须口诀。方成一家行相。(湛然)所见暗短禀承无功。本文三百余纸。略此多有不周。虽俯仰以赴严命。实恐失大师深旨。诸有不逮。敢望通恕云耳。 止观大意(竟) 现代汉语译本： 所显现的法相虽然繁多，但都离不开止和观的范畴。每一种法相都有六种表现。有的因修止而生，有的因修观而生。说到魔事，是因为修行者在观照各种境界时，虽然迷惑尚未破除，但天魔仍然害怕他超出境界，使其宫殿空虚，便幻化其部属与修行者作战。所以魔王会亲自前来，这就是四魔中的天子魔。甚至人间也会出现惊慌，夜叉、时媚等鬼怪都归天魔管辖，为他巡逻，防止修行者超出界限。所以《大品般若经》中说，菩萨如果不说魔事，就叫做菩萨旃陀罗（贱民）。其次是禅定中出现的法相，指的是根本四禅、特胜、通明、九想、背舍乃至念佛、神通等。禅定会随着修行者所修习的禅定而显现相应的法相，这些法相最难辨识。再次是各种邪见，乃至一百四十种邪见。说到上慢，是指已经降伏了（错误的）见解，就自认为已经达到了很深的境界，冒充上位者。所以必须认识清楚。其次是二乘（声闻、缘觉），他们过去发的是小乘的志向，由修习慈心而生。其次是菩萨，三藏菩萨、通教菩萨、别教菩萨的三种菩萨心，由修习而显现。如上所说的各种境界，都需要用观照的力量来调伏。这些内容都在原文中，无法全部抄录。 所以天台宗的止观法门在入道次第上与其他的说法稍有不同，因为它依附于各种经典，形成了具体的修行方法。这样，对内顺应观道的修行，对外扶持佛教的教义。依照它修行，必定不会空过，即使此生没有证悟，也能种下坚固的善根。其意气博大通达，该括包笼一切，直到未来世，都不会再改变。如果依照它修行，都需要口诀，才能成就天台宗的修行方法。（湛然）我所见识浅薄，禀承的教诲没有发挥作用。本文有三百多页，省略了很多，有很多地方不周全。虽然勉力完成任务，但实在害怕失去大师的深意。如有不足之处，希望大家能够谅解。 《止观大意》（终）
English
English version: The manifested appearances, though numerous, do not go beyond the scope of cessation and contemplation (止观, *zhǐ guān*). Each appearance has six aspects. Some arise from the practice of cessation, and some arise from the practice of contemplation. Speaking of demonic affairs, it is because when practitioners contemplate various realms, although their delusions have not yet been broken, the heavenly demons (天魔, *tiān mó*) still fear that they will transcend the realm, emptying their palaces. They transform their subordinates to fight with the practitioners. Therefore, the demon kings will come in person, and this is the Heaven-Son Demon (天子魔, *tiān zǐ mó*) among the four demons. Even in the human realm, there will be panic, and yakshas (夜叉, *yè chā*), shimei (时媚, *shí mèi*) and other ghosts are under the jurisdiction of the heavenly demons, patrolling for them, preventing practitioners from going beyond the boundary. Therefore, the *Mahaprajnaparamita Sutra* (大品般若经, *Dà pǐn bōrě jīng*) says that a Bodhisattva who does not speak of demonic affairs is called a Bodhisattva Chandala (旃陀罗, *zhān tuó luó*, outcast). Next are the appearances that arise in meditation (禅, *chán*), referring to the fundamental four dhyanas (四禅, *sì chán*), special insights (特胜, *tè shèng*), thorough clarity (通明, *tōng míng*), nine contemplations (九想, *jiǔ xiǎng*), eight liberations (背舍, *bèi shě*), and even mindfulness of Buddha (念佛, *niàn fó*), supernormal powers (神通, *shén tōng*), etc. Meditation will manifest corresponding appearances according to the meditation practiced by the practitioner, and these appearances are the most difficult to discern. Next are the various wrong views, even one hundred and forty wrong views. Speaking of arrogance (上慢, *shàng màn*), it refers to having already subdued (wrong) views, and then thinking that one has reached a very deep state, pretending to be a superior. Therefore, it is necessary to recognize clearly. Next are the Two Vehicles (二乘, *èr shèng*, Shravakas and Pratyekabuddhas), who in the past made vows of the Small Vehicle, arising from the practice of loving-kindness. Next are the Bodhisattvas, the three Bodhisattva minds of the Tripitaka Bodhisattva, the Common Teaching Bodhisattva, and the Distinct Teaching Bodhisattva, manifested through practice. The various realms mentioned above all need to be subdued with the power of contemplation. These contents are all in the original text and cannot be copied in full. Therefore, the Tiantai school's method of cessation and contemplation differs slightly from other teachings in the order of entering the path, because it is attached to various scriptures, forming specific methods of practice. In this way, it internally conforms to the practice of the path of contemplation, and externally supports the doctrines of Buddhism. Following it to practice, one will certainly not pass in vain, and even if one does not attain enlightenment in this life, one can plant solid roots of goodness. Its spirit is broad and thorough, encompassing everything, and will not change until the future. If one follows it to practice, one needs oral instructions to achieve the Tiantai school's method of practice. (Zhanran) My knowledge is shallow, and the teachings I have received have not been put into effect. The original text has more than three hundred pages, and much has been omitted, and there are many incomplete places. Although I have tried my best to complete the task, I am really afraid of losing the profound meaning of the master. If there are any shortcomings, I hope everyone can forgive me. The Main Meaning of Cessation and Contemplation (End) --------------------------------------------------------------------------------