Chinese
对境。修止观者历缘有六。谓行．住．坐．卧．言语．作务也。对境亦有六。谓六根对六尘也。缘与境合有十二事。初就行中修止观者。行者欲行之时。即应思惟。我今为何事故行。若为恶事无益等事。即不应行。若为善事利益等事。即应行。行中修止观者。即应知因于行故。则有一切善恶等法。今推此行及诸法悉是虚妄。求实叵得。妄念不起。是名为止。复作是念。由心运身。故有去来及行中一切法。令及观此行中之心。不见相貌来处去处。无生无灭。当知行者及一切法毕竟空寂。是名为观。于行缘中修止观既然。余五缘例尔。次对境修止观者。见色之时。即知如幻如化。不起贪染。心安寂然。是名为止。当及观见色之心从何而生。为从眼根生。为从色尘生。为根尘合生。为离根尘生。若见色从眼生者。未见色时心应已生。若从色尘生者。何关我耶。若从合生者。捡此根尘为各有心。为各无心。若有心能生心者。合时应有两心。若各无心能生心者。无有是处。若离根尘有心生。亦无有是处。当知见色之心本自无生。但有名字。名字性空。毕竟无实。是名为观。于眼见色时修止观既然。余五根对五尘例尔。 次于礼佛中修一心三观者。观一念礼佛之心。即空即假即中。观心即空是礼报佛。观心即假是礼应佛。观 现代汉语译本： 对境。修习止观的人经历外缘有六种，即行走、站立、坐卧、言语、劳作。所面对的境界也有六种，即六根（眼、耳、鼻、舌、身、意）面对六尘（色、声、香、味、触、法）。外缘与境界结合共有十二件事。首先，在行走中修习止观的人，当要行走时，就应当思惟：‘我现在为了什么事情而行走？’如果是为了恶事或无益的事情，就不应该行走。如果是为了善事或有益的事情，就应该行走。在行走中修习止观的人，就应当知道因为行走，就会产生一切善恶等法。现在推究这个行走以及诸法，全部都是虚妄的，寻求真实是不可得的。妄念不生起，这叫做止。再作这样的念头：由于心推动身体，所以才有去来以及行走中的一切法。观察这个行走中的心，不见它的相貌、来处、去处，无生无灭。应当知道行者以及一切法，毕竟是空寂的，这叫做观。在行走的外缘中修习止观既然如此，其余五种外缘也是同样的道理。其次，在面对境界时修习止观的人，见到色尘的时候，就知道如梦幻如变化，不生起贪染，心安住于寂然，这叫做止。应当观察见色之心从何处而生？是从眼根生？是从色尘生？是根尘和合而生？还是离开根尘而生？如果说见色是从眼根生，那么未见色的时候，心应该已经生起了。如果说从色尘生，那与我有什么关系呢？如果说从根尘和合而生，那么检查这个根尘，是各有心，还是各无心？如果有心能生心，那么和合的时候应该有两个心。如果各自无心能生心，那是没有这样的道理的。如果离开根尘有心生，也没有这样的道理。应当知道见色之心本来就没有生，但有名词，名词的自性是空的，毕竟没有真实，这叫做观。在眼根见色尘时修习止观既然如此，其余五根对五尘也是同样的道理。 其次，在礼佛中修习一心三观的人，观察一念礼佛之心，即空、即假、即中。观察心即是空，是礼拜报佛（Buddha of Retribution）。观察心即是假，是礼拜应佛（responsive Buddha）。观察
English
English version: Confronting Objects. A practitioner of *śamatha-vipassanā* (止观, cessation and contemplation) experiences six conditions: walking, standing, sitting, lying down, speaking, and working. There are also six objects to confront, namely the six *indriya* (根, sense organs) facing the six *viṣaya* (尘, sense objects). The combination of conditions and objects results in twelve matters. Firstly, for a practitioner cultivating *śamatha-vipassanā* while walking, when the practitioner intends to walk, they should contemplate: 'Why am I walking now?' If it is for evil or unprofitable matters, then one should not walk. If it is for good or beneficial matters, then one should walk. A practitioner cultivating *śamatha-vipassanā* while walking should know that because of walking, all kinds of good and evil *dharma* (法, teachings/phenomena) arise. Now, examining this walking and all *dharma*, they are all illusory, and seeking reality is unattainable. When deluded thoughts do not arise, this is called *śamatha* (止, cessation). Furthermore, one should contemplate: because the mind moves the body, there is coming and going, and all *dharma* within walking. Observing this mind within walking, one does not see its appearance, its origin, or its destination; it is without arising or ceasing. One should know that the walker and all *dharma* are ultimately empty and still; this is called *vipassanā* (观, contemplation). Since cultivating *śamatha-vipassanā* in the condition of walking is like this, the other five conditions are similar. Secondly, for a practitioner cultivating *śamatha-vipassanā* when confronting objects, when seeing a form (*rūpa*, 色), one knows it is like a phantom or an illusion, and does not give rise to greed or attachment. The mind abides in stillness; this is called *śamatha*. One should observe from where the mind that sees form arises. Does it arise from the eye *indriya* (眼根, sense organ)? Does it arise from the form *viṣaya* (色尘, sense object)? Does it arise from the combination of *indriya* and *viṣaya*? Or does it arise apart from *indriya* and *viṣaya*? If one says that seeing form arises from the eye *indriya*, then the mind should have already arisen before seeing form. If it arises from the form *viṣaya*, then what does it have to do with me? If it arises from the combination of *indriya* and *viṣaya*, then examine this *indriya* and *viṣaya*: do they each have a mind, or do they each not have a mind? If having a mind can give rise to a mind, then there should be two minds when they combine. If each not having a mind can give rise to a mind, there is no such principle. If a mind arises apart from *indriya* and *viṣaya*, there is also no such principle. One should know that the mind that sees form is originally without arising, but only has a name. The nature of the name is empty, and ultimately without reality; this is called *vipassanā*. Since cultivating *śamatha-vipassanā* when the eye *indriya* sees form is like this, the other five *indriya* facing the five *viṣaya* are similar. Secondly, in paying homage to the Buddha, one cultivates the One Mind Three Contemplations. Contemplate the one thought of paying homage to the Buddha, which is emptiness, provisionality, and the Middle Way. Contemplating that the mind is emptiness is paying homage to the *Nirmāṇakāya* (报佛, Reward Body) Buddha. Contemplating that the mind is provisionality is paying homage to the *Sambhogakāya* (应佛, Response Body) Buddha. Contemplating --------------------------------------------------------------------------------
Chinese
心即中是礼法佛。一礼即三礼。一佛即三佛。虽三而一。即一而三。是名圆礼。亦名不思议礼佛。又诵经旋绕历缘对境与心动念皆例如此。用三观也。问。一心三观有何功用。答。即空观破四住惑。即假观破尘沙惑。即中观破无明惑。一心三观。三谛圆破五住。五住烦恼破即三身显。四住破即报身显。尘沙破即应身显。无明破即法身显。又三观成故即三德满。中观成即法身满。假观成般若满。空观成即解脱满。三德满故名秘密藏。佛及众生悉入其中。毕竟无所有。永寂如虚空。若然者。云何复言有一切法佛以假名字引导诸众生。复次泥洹真法实众生从种种门入。令粗依一理。略出此法。示初心行人。不可执此为是余者为非。若得此意者。则千车同辙万流咸会也。一切诸法体性平等。众生身内法身佛尽虚空遍法界。一切行人常敛念。观四大五阴空无所有。名为道。 禅门要略(终) 现代汉语译本：心即是中，中即是礼法佛（指体现礼法之佛）。一礼拜即是三礼拜。一佛即是三佛。虽然是三，实则为一。即一而三。这叫做圆满的礼拜。也叫做不可思议的礼佛。又如诵经、旋绕、经历各种因缘、面对各种境界，以及心中动念，都应如此理解。这是运用三种观法（空观、假观、中观）。 问：一心三观有什么功用？答：即空观破除四住烦恼（指见惑、思惑、欲界爱、色界爱、无色界爱），即假观破除尘沙惑（指菩萨教化众生时所生的烦恼），即中观破除无明惑（指根本的迷惑）。一心三观，以三谛（空谛、假谛、中谛）圆满地破除五住烦恼（四住烦恼加上无明惑）。五住烦恼破除，则三身（法身、报身、应身）显现。四住烦恼破除，则报身显现。尘沙惑破除，则应身显现。无明惑破除，则法身显现。 又，三种观法成就，则三种功德圆满。中观成就，则法身圆满。假观成就，则般若（智慧）圆满。空观成就，则解脱圆满。三种功德圆满，所以叫做秘密藏。佛和众生都进入其中，毕竟什么都没有，永远寂静如同虚空。如果这样，为什么又说有一切法，佛以假名字引导众生呢？再次说明，泥洹（涅槃）是真实的法，众生从各种门径进入，使粗略地依据一个道理。简略地阐述这个法，是为了开示初学之人。不可执着于此，认为这是对的，其余是错的。如果领会了这个意思，那么就像千辆车同走一条车辙，万条河流汇入大海一样。一切诸法的体性都是平等的。众生身内的法身佛，遍布尽虚空遍法界。一切修行人都应常常收摄心念，观照四大（地、水、火、风）、五阴（色、受、想、行、识）空无所有，这叫做道。 《禅门要略》（终）
English
English version: The mind is the center, and the center is the Dharma-body Buddha (referring to the Buddha embodying Dharma and discipline). One prostration is equivalent to three prostrations. One Buddha is equivalent to three Buddhas. Although they are three, they are essentially one. Being one and yet three. This is called the perfect prostration. It is also called the inconceivable prostration to the Buddha. Furthermore, reciting scriptures, circumambulating, experiencing various conditions, facing various situations, and even the thoughts that arise in the mind should all be understood in this way. This is the application of the three contemplations (emptiness, provisional existence, and the middle way). Question: What are the merits and functions of the one-mind three contemplations? Answer: The contemplation of emptiness breaks through the four abodes of affliction (referring to views, thoughts, desire realm love, form realm love, formless realm love). The contemplation of provisional existence breaks through the countless dust-like afflictions (referring to the afflictions that Bodhisattvas generate when teaching sentient beings). The contemplation of the middle way breaks through ignorance (referring to fundamental delusion). The one-mind three contemplations, with the three truths (emptiness, provisional existence, the middle way), perfectly break through the five abodes of affliction (the four abodes of affliction plus ignorance). When the five abodes of affliction are broken through, the three bodies (Dharma-body, Reward-body, Manifestation-body) manifest. When the four abodes of affliction are broken through, the Reward-body manifests. When the countless dust-like afflictions are broken through, the Manifestation-body manifests. When ignorance is broken through, the Dharma-body manifests. Moreover, when the three contemplations are accomplished, the three virtues are perfected. When the contemplation of the middle way is accomplished, the Dharma-body is perfected. When the contemplation of provisional existence is accomplished, prajna (wisdom) is perfected. When the contemplation of emptiness is accomplished, liberation is perfected. Because the three virtues are perfected, it is called the secret treasury. Buddhas and sentient beings all enter into it, and ultimately there is nothing, eternally silent like empty space. If that is the case, why is it said that there are all dharmas, and that the Buddha guides sentient beings with provisional names? To explain further, Nirvana (Nirvana) is the true Dharma, and sentient beings enter through various paths, so that they roughly rely on one principle. Briefly explaining this Dharma is to enlighten beginners. One should not cling to this, thinking that this is right and the rest are wrong. If one understands this meaning, then it is like a thousand carts following the same tracks, and ten thousand rivers flowing into the sea. The nature of all dharmas is equal. The Dharma-body Buddha within sentient beings pervades all of empty space and the Dharma realm. All practitioners should constantly collect their thoughts and contemplate that the four elements (earth, water, fire, wind) and the five aggregates (form, sensation, perception, volition, consciousness) are empty and without substance. This is called the path. Essentials of the Chan School (End) --------------------------------------------------------------------------------