Chinese
众生。故法华云。未度者令度。缘前集境誓断烦恼。故法华云。未解者令解。达惑即智则法门无尽誓愿知。故法华云。未安者令安。生死即涅槃则佛道无上誓愿成。故法华云。未得涅槃者令得涅槃。四谛是所缘之境。四弘是能发之誓。誓若无境名为狂愿。境不发誓名为顽谛。依谛发心离于邪小偏伪之过。故名真正。故法华云。又于其上张设幰盖等。三巧安止观者。体境法界法界寂然名止。止即定也。寂然常照名观。观即慧也。此即总安。若分止观逗四悉机名为别安。若总若别无非圆观故名善巧。故法华云。安置丹枕即车内枕也。四破法遍者。以圆三观遍破三惑。惑智俱圆一心中破名破法遍。故法华云。其疾如风五识通塞者。苦集无明见思尘沙为塞。道灭无明。灭即空即假即中等为通。是通须护有塞须破。于通起塞亦复如是。节节检校名识通塞。即车外枕也。六道品调适者。无作七科一一调试。随宜而入。四念为本双非枯荣。余品例之无非中道名道品调适。故法华云。有大白牛等。七对治助开者。若正道多障圆理不开。须修事。助事即五停及三藏六度等事成理显。事理咸如名为合行。故法华云。又多仆从等。八知次位令无上慢。九能安忍策进五品而入十信。十无法爱策于十信入证初住。故经总譬乘是宝车游于四方。乃至 现代汉语译本：众生。所以《法华经》说：‘未度者令度。’缘于先前聚集的境界，发誓断除烦恼。所以《法华经》说：‘未解者令解。’通达迷惑即是智慧，那么法门无穷无尽，誓愿知晓。所以《法华经》说：‘未安者令安。’生死即是涅槃，那么佛道至高无上，誓愿成就。所以《法华经》说：‘未得涅槃者令得涅槃。’四谛（苦、集、灭、道）是所缘的境界，四弘誓愿（众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成）是能发起的誓言。誓言如果没有境界，就叫做狂愿；境界如果不发起誓言，就叫做顽固的真理。依靠真理发起心，远离邪见、小乘、偏颇、虚伪的过失，所以叫做真正。所以《法华经》说：‘又于其上张设幰盖等。’ 三种巧妙地安置止观的方法：体悟境界，法界（dharma-dhātu）寂然不动，叫做止，止就是定（samādhi）。寂然不动而常能照见，叫做观，观就是慧（prajñā）。这叫做总体的安置。如果分别止观，适应四悉檀（世界的悉檀、各各为人悉檀、对治悉檀、第一义悉檀）的根机，叫做个别的安置。无论是总体还是个别，没有不是圆满的观照，所以叫做善巧。所以《法华经》说：‘安置丹枕，即车内枕也。’ 四种破除法遍的方法：用圆满的三观（空观、假观、中观）普遍破除三种迷惑（见思惑、尘沙惑、无明惑）。迷惑和智慧都圆满，在一心中破除，叫做破法遍。所以《法华经》说：‘其疾如风。’ 五识通塞：苦、集是无明、见思惑、尘沙惑的阻塞；道、灭是无明灭尽，灭就是空、就是假、就是中等的通达。这种通达需要守护，有阻塞需要破除。在通达中产生阻塞，也是这样。节节检查校正，叫做识通塞，即车外枕也。 六道品调适：无作七科（七科道品：四念处、四正勤、四如意足、五根、五力、七觉支、八正道）一一调试，随顺适宜而入。以四念处（身念处、受念处、心念处、法念处）为根本，双离枯槁和荣华。其余道品依此类推，没有不是中道，叫做道品调适。所以《法华经》说：‘有大白牛等。’ 七对治助开：如果正道多有障碍，圆满的道理不能显现，需要修习事相来辅助。辅助的事相就是五停心观（不净观、慈悲观、因缘观、数息观、念佛观）以及三藏（经藏、律藏、论藏）六度（布施、持戒、忍辱、精进、禅定、般若）等，事相成就，道理就显现。事和理都如实，叫做合行。所以《法华经》说：‘又多仆从等。’ 八、知道次第，使没有增上慢。 九、能够安忍，策励前进五品位（随喜品、读诵品、讲说法品、兼行六度品、正行六度品），而进入十信位。 十、没有法爱，策励十信位，进入证入初住位。所以经中总的譬喻说，乘坐这辆宝车，游于四方，乃至。
English
English version: Sentient beings. Therefore, the *Lotus Sutra* says: 'To those who have not been delivered, cause them to be delivered.' Based on the previously accumulated realms, vow to sever afflictions. Therefore, the *Lotus Sutra* says: 'To those who have not understood, cause them to understand.' Realizing delusion is wisdom, then the Dharma doors are endless, vow to know. Therefore, the *Lotus Sutra* says: 'To those who are not at peace, cause them to be at peace.' Samsara is Nirvana, then the Buddha path is supreme, vow to accomplish. Therefore, the *Lotus Sutra* says: 'To those who have not attained Nirvana, cause them to attain Nirvana.' The Four Noble Truths (duḥkha, samudaya, nirodha, and marga) are the objects of contemplation, and the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma doors are measureless, I vow to learn them; the Buddha path is unsurpassable, I vow to attain it) are the vows to be made. If a vow has no object, it is called a wild vow; if an object does not inspire a vow, it is called a stubborn truth. Relying on the truth to arouse the mind, one is free from the faults of wrong views, the Small Vehicle, bias, and falsehood, therefore it is called genuine. Therefore, the *Lotus Sutra* says: 'And above it, they spread canopies and the like.' Three skillful methods of settling the practice of cessation and contemplation: Embodying the realm, the *dharmadhātu* (法界) is still and silent, which is called cessation, and cessation is *samādhi* (定). Being still and silent while constantly illuminating is called contemplation, and contemplation is *prajñā* (慧). This is called the overall settling. If cessation and contemplation are distinguished and adapted to the capacities of the Four Siddhanthas (worldly siddhantha, individual siddhantha, remedial siddhantha, and supreme meaning siddhantha), it is called individual settling. Whether overall or individual, none is not a complete contemplation, therefore it is called skillful. Therefore, the *Lotus Sutra* says: 'Placing a red pillow, which is the pillow inside the carriage.' Four methods of universally breaking through the Dharma: Universally breaking through the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance) with the complete Three Contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the Middle Way). Delusion and wisdom are both complete, and breaking through in one mind is called universally breaking through the Dharma. Therefore, the *Lotus Sutra* says: 'Its speed is like the wind.' The unobstructed and obstructed states of the five consciousnesses: Suffering and accumulation are the obstructions of ignorance, delusions of views and thoughts, and delusions like dust and sand; the path and cessation are the extinction of ignorance, and extinction is emptiness, provisional existence, and the Middle Way, which are unobstructed. This unobstructed state needs to be protected, and the obstructed state needs to be broken through. If obstruction arises in the unobstructed state, it is also like this. Examining and correcting section by section is called recognizing the unobstructed and obstructed states, which is the pillow outside the carriage. Six factors of enlightenment in harmony: Adjusting each of the seven branches of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path) without attachment, entering according to what is appropriate. Taking the Four Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) as the foundation, being apart from both dryness and flourishing. The other factors of enlightenment are analogous, and none is not the Middle Way, which is called the harmony of the factors of enlightenment. Therefore, the *Lotus Sutra* says: 'There is a great white ox, etc.' Seven auxiliary practices to aid opening: If the right path has many obstacles and the complete principle cannot be revealed, it is necessary to cultivate practices to assist. The auxiliary practices are the Five Contemplations for Stopping the Mind (contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of counting breaths, and contemplation of Buddha-recollection) and the Six Perfections (giving, morality, patience, diligence, concentration, and wisdom) of the Three Baskets (Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka), etc. When the practices are accomplished, the principle is revealed. Practice and principle are both as they are, which is called combined practice. Therefore, the *Lotus Sutra* says: 'And many servants, etc.' Eight, knowing the order of stages, so that there is no arrogance. Nine, being able to endure and diligently advance through the Five Grades (joyful acceptance, reading and reciting, preaching the Dharma, practicing the six perfections concurrently, and practicing the six perfections purely), and entering the Ten Faiths. Ten, having no attachment to the Dharma, diligently advancing through the Ten Faiths, and entering the stage of initial abiding. Therefore, the sutra generally uses the analogy of riding this precious carriage and traveling in all directions, and so on. --------------------------------------------------------------------------------
Chinese
直至道场等。故知中下修观十法。具须上根体境含诸。或一二三不定。内外作受无不咸然。大车无量言岂徒设。以法对譬出自一家。本迹所归圆理无二。不别而别。位位增明广如余文。非此可具依文判义。若四若八目击道存。更引涅槃证成其理。故第六云。凡夫如乳。须陀洹如酪。斯陀含如生酥。阿那含如熟酥。阿罗汉辟支佛佛如醍醐。大论云。声闻经中称阿罗汉名为佛地。故三人同是醍醐。此譬三藏教五味也。涅槃三十二云。众生如杂血乳。须陀洹斯陀含如净乳。阿那含如酪。阿罗汉如生酥。辟支佛如熟酥。佛如醍醐。此譬通教五味。支佛侵习小胜声闻。故与菩萨同为熟酥。佛正习俱尽名醍醐。涅槃第九云。众生如牛新生血乳未别。声闻如乳。缘觉如酪。菩萨如生熟酥。佛如醍醐。此譬别教五味。十信轻毛菩萨如杂血乳。九住已前断通见思名乳比拟声闻。十住小深故比拟支佛如酪。十行十向如生熟酥。十地之初已名为佛故如醍醐。涅槃二十七云。雪山有草名为忍辱。牛若食者即成醍醐。草喻八正。能修八正即见佛性。此譬圆教不历四味即成醍醐。又涅槃二十七云。置毒乳中遍于五味皆能杀人。譬于秘密及不定教。毒譬佛性了因种子。五味譬受报五道。杀人譬值佛闻法断惑。不明诸教经不可通。无彼经譬教何能显。问 直至道场等等。因此可知中下根器修习观法的十种方法，必须具备上等根器才能体悟其中境界，包含各种情况。或者一二三等不定。无论是对内还是对外，感受无不相同。‘大车’（Mahayana，大乘）的无量之说并非虚设。以法理作比喻，出自同一源头。本（根本）和迹（示现）最终归于圆满的道理，没有差别。不加分别而又有所区别，各个阶段都在增进和明晰，详细内容如同其他经文所述，此处无法详尽，只能依据经文来判断其含义。无论是四种还是八种，都能直接领悟到真理的存在。进一步引用《涅槃经》（Nirvana Sutra）来证实这个道理。所以《涅槃经》第六卷说：‘凡夫如同牛奶，须陀洹（Srotapanna，入流果）如同凝乳，斯陀含（Sakrdagamin，一来果）如同生酥，阿那含（Anagamin，不还果）如同熟酥，阿罗汉（Arhat，无学）辟支佛（Pratyekabuddha，缘觉）佛如同醍醐。’《大智度论》（Mahaprajnaparamita-sastra）说：‘声闻乘（Sravakayana）的经典中称阿罗汉为佛地。’所以这三种人都如同醍醐。这是比喻三藏教（Tripitaka）的五味。 《涅槃经》第三十二卷说：‘众生如同混杂血液的乳汁，须陀洹斯陀含如同纯净的乳汁，阿那含如同凝乳，阿罗汉如同生酥，辟支佛如同熟酥，佛如同醍醐。’这是比喻通教（通教）的五味。辟支佛断除习气比声闻略胜一筹，所以与菩萨（Bodhisattva）一同被比作熟酥。佛是正行和习气都已断尽，所以名为醍醐。《涅槃经》第九卷说：‘众生如同牛刚出生时血乳未分，声闻如同乳，缘觉如同酪，菩萨如同生熟酥，佛如同醍醐。’这是比喻别教（别教）的五味。十信位的轻毛菩萨如同混杂血液的乳汁。九住位之前的菩萨断除了通教的见思惑，如同乳，可以比拟声闻。十住位的菩萨境界稍微深一些，所以比拟为缘觉如同凝乳。十行十向位的菩萨如同生熟酥。十地之初的菩萨已经可以称为佛，所以如同醍醐。《涅槃经》第二十七卷说：‘雪山有一种草名为忍辱，牛如果吃了这种草，就能变成醍醐。’草比喻八正道（Eightfold Path）。能够修习八正道就能见到佛性。这是比喻圆教（圆教）不经历四味就能直接成为醍醐。又《涅槃经》第二十七卷说：‘如果在乳中下毒，遍及五味都能杀人。’比喻秘密教（Esoteric teachings）和不定教（Indeterminate teachings）。毒比喻佛性的了因种子。五味比喻接受果报的五道（Five realms）。杀人比喻遇到佛闻法断除迷惑。如果不明白各种教义，经文就无法融会贯通。没有那些经文的比喻，教义又如何能够彰显？问：