English
English version If one clings to ‘Lakshana’ (characteristics, the external features of things), there will be confusion. If the mind is peaceful, whether walking, standing, sitting, or lying down, the body and mind are tranquil and still, unmoving. This is ‘Samadhi-citta’ (concentrated mind). However, if one does not observe this concentrated mind, many attachments will arise. As the ‘Vimalakirti Sutra’ says: ‘Attachment to the taste of Dhyana (meditation) is a bondage for Bodhisattvas.’ Therefore, one should contemplate that the concentrated mind is unattainable. If there is no mind, where is the concentration? One should understand that this concentration arises from inverted thinking. When contemplating in this way, one sees neither concentration nor non-concentration, and without attachment, one can be liberated from the bondage of concentration. Therefore, the ‘Vimalakirti Sutra’ says: ‘To be born by skillful means is the liberation of a Bodhisattva.’ This is called ‘Lakshana-dhyana’ (contemplation of characteristics). After contemplating the concentrated mind, if the practitioner has not yet realized the truth, they may think, ‘I’ am able to contemplate the mind. Therefore, they do not see the true nature of concentration and confusion. One should understand that this subtle wisdom is the most excellent. If one clings to this wisdom of contemplation, they will become arrogant, thinking that others cannot understand. When such thoughts arise, it is called ‘Jnana-avarana’ (the obscuration of wisdom), which is no different from the heretics. Therefore, the ‘Mahaprajnaparamita-sastra’ says: ‘These heretics are attached to the wisdom of contemplating emptiness and cannot attain liberation.’ If the practitioner clings to the ‘I’ that can contemplate, it will become a great obstacle, preventing them from attaining Nirvana (extinction). Therefore, one should reflect back on the mind that can contemplate, seeing neither its dwelling place nor its arising and ceasing. One should understand that ultimately there is no contemplator and no non-contemplator. Since there is no contemplator, who is contemplating all dharmas? Unable to attain the contemplation of the mind, one can be free from conceptualization. Therefore, the ‘Mahaprajnaparamita-sastra’ says: ‘When thoughts and contemplations are eliminated, all playful thoughts cease, countless sins are removed, and the pure mind is always one.’ Such a noble and wonderful person can see Prajna (wisdom). This is called ‘Citta-svabhava-dhyana’ (contemplation of the nature of the mind). Therefore, the ‘Mahasamgraha Sutra’ also says: ‘Contemplate the mind; the mind is the three contemplations, which are the three Samadhis (meditative states).’ Why is this so? In the initial contemplation, one can break through all kinds of appearances, seeing neither inside nor outside. This is ‘Sunyata-samadhi’ (the Samadhi of emptiness). In the second contemplation, one can destroy the appearance of emptiness, which is called ‘Animitta-samadhi’ (the Samadhi of signlessness). In the third contemplation, one does not see the maker, which is called ‘Apranihita-samadhi’ (the Samadhi of wishlessness). When a Bodhisattva practices these three Samadhis, they can destroy the three inversions (Tri-viparyasa), the three poisons (Tri-visa: greed, hatred, and delusion), the appearances of mind, consciousness, and the flow of the three existences (Tri-bhava-srota). They can also subdue the four Mara’s enemies (Catur-mara-arati). Why is this so? Afflictions (Klesha) are all confusion and delusion. Contemplating emptiness in this way, one can understand that the nature of afflictions is unmoving, which is Bodhi (enlightenment), therefore all dharmas are without action. --------------------------------------------------------------------------------
Chinese
经云。贪欲即是道。恚痴亦如是。如是三法中具一切佛法。若烦恼是菩提。何得复以菩提而恼菩提。若知烦恼相空即是菩提。度烦恼魔余三魔亦如是。所以然者。如思益经云。愚于阴界入。而欲求菩提阴界入。即是离是无菩提。当知观空即度阴魔。如思益经又云。生死是涅槃无退没生故。当知观空即度死魔。首楞严经云。魔界如即是佛界如。魔界如佛界如。一如无二。如是故不出魔界而得佛界。当知观空即度他化天子魔。菩萨行三空正观。即时不复恐怖四魔。亦不得四魔而能度四魔。故释论云。除诸法实相。其余一切皆名魔事。若能善修实相即无魔事。是故行者善观此意修行三昧。终无魔事。若离此观分别忆想必定堕魔网中。故释论云。若分别忆想即是魔罗网。不动不分别是则名法印。复次行者能善修如上三观。破一切法心无所著。虽知众生空相而常念大悲。不舍一切众生。学诸波罗蜜起十力。观察法界种种法门。长养一切诸善功德。 释觉意三昧证相门第六 行者如是行时。必定当入外凡位中。因是位故得入内凡初发心住。云何名为外凡位。外凡者。是铁轮菩萨。具烦恼性。能知如来秘密之藏。亦名外凡十住。其名云何。一名信心。二念心。三曰精进心。四慧心。五定心。六不退心。七回向心。八护心 现代汉语译本：经中说：‘贪欲即是道，嗔恚和愚痴也是如此。’这三种法中具备一切佛法。如果烦恼就是菩提（觉悟），为何还要用菩提来困扰菩提呢？如果知道烦恼的自性本空，那就是菩提。度脱烦恼魔，其余三种魔也是一样。为什么这样说呢？如《思益经》所说：‘愚昧的人在五阴、十二界、十八入中执着，却想从中寻求菩提，要知道五阴、十二界、十八入的空性，离开这些就没有菩提。’应当知道，观空就能度脱阴魔。如《思益经》又说：‘生死就是涅槃，因为没有退没和生起。’应当知道，观空就能度脱死魔。《首楞严经》说：‘魔界的如如（真如实性）就是佛界的如如。魔界的如如和佛界的如如，如如只有一个，没有两个。’因此，不离开魔界就能证得佛界。应当知道，观空就能度脱他化自在天魔。菩萨修习三空正观，当下就不再恐惧四魔，也不会被四魔所困扰，从而能够度脱四魔。所以《释论》说：‘除了诸法的实相，其余一切都叫做魔事。’如果能够好好修习实相，就没有魔事。因此，修行人要好好观察这个道理，修习三昧，最终就不会有魔事。如果离开这种观照，分别忆想，必定会堕入魔网之中。所以《释论》说：‘如果分别忆想，那就是魔罗的网。不动念、不分别是就叫做法印。’再次，修行人能够好好修习如上的三种观，破除对一切法的执着，心中没有执着。虽然知道众生的空相，但常常忆念大悲心，不舍弃一切众生，学习各种波罗蜜（到彼岸的方法），生起十力（佛的十种力量），观察法界的种种法门，增长一切善的功德。 释觉意三昧证相门第六 修行人这样修行的时候，必定会进入外凡位中。因为这个位次，才能进入内凡的初发心住。什么叫做外凡位呢？外凡，就是铁轮菩萨，具有烦恼的性质，能够知道如来的秘密之藏。也叫做外凡十住。它们的名字是什么呢？一名信心，二名念心，三名精进心，四名慧心，五名定心，六名不退心，七名回向心，八名护心。
English
English version: The sutra says, 'Greed is the path, and so are anger and delusion.' These three dharmas contain all the Buddha-dharma. If afflictions are Bodhi (enlightenment), why use Bodhi to trouble Bodhi? If one knows that the nature of afflictions is empty, that is Bodhi. Liberating the Mara (demon) of afflictions is the same for the other three Maras. Why is this so? As the *Si Yi Jing* (Vimalakirti Sutra) says, 'The ignorant cling to the five skandhas (form, feeling, perception, mental formations, consciousness), twelve ayatanas (sense bases), and eighteen dhatus (elements), yet seek Bodhi from them. Know that the emptiness of the five skandhas, twelve ayatanas, and eighteen dhatus is the absence of Bodhi.' One should know that contemplating emptiness liberates one from the Skandha Mara. As the *Si Yi Jing* also says, 'Samsara (birth and death) is Nirvana (liberation), because there is no regression or arising.' One should know that contemplating emptiness liberates one from the Death Mara. The *Shurangama Sutra* says, 'The Suchness (Tathata) of the Mara realm is the Suchness of the Buddha realm. The Suchness of the Mara realm and the Suchness of the Buddha realm are one Suchness, not two.' Therefore, without leaving the Mara realm, one attains the Buddha realm. One should know that contemplating emptiness liberates one from the Paranirmita-vasavartin Mara (the Mara who delights in hindering others). When a Bodhisattva practices the correct contemplation of the three emptinesses, they are no longer afraid of the four Maras, nor are they troubled by the four Maras, and thus they are able to liberate others from the four Maras. Therefore, the *Shastra* says, 'Except for the true nature of all dharmas, everything else is called Mara's work.' If one can cultivate the true nature well, there will be no Mara's work. Therefore, practitioners should carefully observe this principle and cultivate Samadhi (meditative absorption), and ultimately there will be no Mara's work. If one departs from this contemplation and engages in discrimination and recollection, one will surely fall into the Mara's net. Therefore, the *Shastra* says, 'If one engages in discrimination and recollection, that is Mara's net. Non-movement and non-discrimination are called the Dharma Seal.' Furthermore, practitioners who can cultivate the above three contemplations well, breaking attachment to all dharmas, with no clinging in their minds, although they know the emptiness of beings, they constantly remember great compassion, not abandoning all beings, learning the various Paramitas (perfections), generating the ten powers (of a Buddha), observing the various Dharma doors of the Dharma realm, and cultivating all good merits. Chapter Six: The Signs of Realization in the Samadhi of Awakening Intention When a practitioner practices in this way, they will surely enter the stage of Outer Ordinary. Because of this stage, they can enter the initial stage of Inner Ordinary, the Abode of Initial Aspiration. What is called the Outer Ordinary stage? The Outer Ordinary is the Iron Wheel Bodhisattva, possessing the nature of afflictions, but able to know the secret treasury of the Tathagata (Thus Come One). It is also called the Ten Abodes of Outer Ordinary. What are their names? First is the Mind of Faith, second is the Mind of Mindfulness, third is the Mind of Diligence, fourth is the Mind of Wisdom, fifth is the Mind of Samadhi, sixth is the Mind of Non-Regression, seventh is the Mind of Dedication, and eighth is the Mind of Protection. --------------------------------------------------------------------------------
Chinese
。九戒心。十愿心。行者善修三种观。观于诸法。若心安住念想心息时。或于入观。或于住禅中。或出四威仪中。尔时自觉身心豁然。空寂如影不实。外视诸法似如浮云。亦如幻化。必当于此生方便慧解。及知诸法不生不灭。生死涅槃无有二际。若闻十二部经。亦自开解得此慧。故自知身中秘密之藏。一体三宝与佛无异。亦能巧说三乘法要。言语无尽。虽未证真。相似慧力了了无碍。得此证故。名曰信也。但初信心功德如是。况下九心而当可说信因缘。故知法实相是第一义。万行之本众灵之源。是故于一切时常念无生。破坏种种邪见妄执。成就正念。安心一相如如之理。无所取舍故。名念心成就。勤行三慧。进趣菩提无有懈怠名精进心。精进勤行闻思修故。因是获得正智慧眼。觉一切法其心转明。能入实相而无所著。故名慧心。智慧力故破诸乱惑。安心理性入深三昧。故名定心。禅定因缘扶同正慧即得坚固。亦能长养大慈善根。名不退心。心力勇进能遍了诸法。悉入无生。是时有所作事并趣菩提。庄严万行者。普施众生名回向心。妙善开敷勤心长养。不令诸过得入损于善根。故名护心。既能善遮内非。亦当严防外恶。为防恶故修二种戒。谓性重息世讥嫌微细不犯。故名戒心。既能内防诸漏。外以戒自严。是时心无覆盖 。习理之慧逾成明显。既解了无生观理之时。实不见众生可度。烦恼可断。法门可入。佛道可成。菩萨尔时恐失大悲堕二乘地。即作是念。诸法空中。当无众生及与佛果。但世俗法中非无众生乃至佛道。而一切众生以不知空故。轮转五道其为可愍。我当为是虚妄众生。起大誓愿增菩提心。作是愿言。愿得无生忍时。知众生空及与不空。乃至菩提佛道亦复如是。以知空故发大誓愿而成就之。住是地中。能知空故过凡夫地。知不空故过声闻地。若不住空不住不空名为中道。行于中道真正愿。故名曰愿心。菩萨住是十心名铁轮位。名曰外凡。是人具烦恼能知如来秘密之藏。得相似中道智慧。住自性禅善修如是十种心。故心得开发豁然意解。见如来藏悟一切法获无生忍。尔时始得入发心住。住此位中即入内凡。名铜轮位亦。名闻慧具足。亦名习种性。亦名伏忍。亦名十愿。亦名发趣。亦名道慧。亦名不生生。亦名开佛知见。如是等异名无量。所以最初名发心住者。行人从初发心已来。虽有大慈大悲。禅定智慧无量功德。而未得实相般若。但是发心不名为住。始于此位与理相应。故得住名。故璎珞经云。入理般若名为住。又解言。发心住者。发谓开发。住名得安止处。是始得开发如来藏理。得无生安止之处。具此二义。亦名发心 现代汉语译本： 修习真如实相之智慧愈发明显。当理解了无生观的道理时，实际上不见有众生可被度化，烦恼可以断除，法门可以进入，佛道可以成就。菩萨此时恐怕失去大悲心而堕入二乘（声闻、缘觉）的境界，于是这样想：诸法在空性（Sunyata）中，本无众生以及佛果可得。但世俗谛（Samvriti-satya）中并非没有众生乃至佛道。而一切众生因为不知空性，所以在五道（地狱、饿鬼、畜生、人、阿修罗）中轮回，实在可怜。我应当为了这些虚妄的众生，发起大誓愿，增长菩提心（Bodhi-citta）。并发愿说：愿我证得无生法忍（Anutpattika-dharma-ksanti）时，了知众生是空性的，以及不空性的，乃至菩提佛道也是如此。因为了知空性而发起大誓愿并成就它。安住在这个位次中，能知空性，所以超越凡夫地；知不空性，所以超越声闻地。若不住于空，也不住于不空，这叫做中道（Madhyamaka）。行于中道，以真正的愿力，所以叫做愿心。菩萨安住于这十心，叫做铁轮位，也叫做外凡。这样的人虽然具有烦恼，但能知如来秘密之藏（Tathagatagarbha），得到相似的中道智慧。安住于自性禅，善于修习这十种心，所以心得以开发，豁然意解，见到如来藏，觉悟一切法，获得无生法忍。这时才开始进入发心住。安住在这个位次中，就进入内凡，叫做铜轮位，也叫做闻慧具足，也叫做习种性，也叫做伏忍，也叫做十愿，也叫做发趣，也叫做道慧，也叫做不生生，也叫做开佛知见。像这样的异名有无量。之所以最初叫做发心住，是因为修行人从最初发菩提心以来，虽然有大慈大悲，禅定智慧等无量功德，但未得到实相般若（Prajna），所以只是发心，不叫做住。开始在这个位次与真理相应，所以得到住的名称。所以《璎珞经》说：‘入理般若名为住。’又解释说：发心住，发是开发，住是得到安止之处。这是开始开发如来藏的道理，得到无生安止之处。具备这两种意义，也叫做发心。