English
English version The Ten Contemplations The first contemplation is on the inconceivable realm, which means that the mind, the Buddha, and sentient beings are not different. Each and every dharma of the Buddha, dharmas of sentient beings are inconceivable and can be the object of contemplation. However, for beginners, they think that the Buddha's dharma is too profound and the dharmas of sentient beings are too broad. Therefore, they only take their own present skandhas (rupa, vedana, samjna, samskara, vijnana), realms (ayatana, the eighteen realms), and entrances (dhatu, the twelve entrances) as the objects of contemplation. Furthermore, they abandon the realms and entrances and only contemplate the skandhas. Moreover, they abandon the first four skandhas and only contemplate the vijnana (consciousness) skandha. Furthermore, the seventh and eighth consciousnesses are subtle and difficult to observe, and the arising time of the first five root consciousnesses is short. Therefore, they only take the present moment of the sixth consciousness as the object of contemplation, because it is both near and important. If the present consciousness does not arise, then it does not arise. If it has already arisen, then it must fall into one of the Ten Dharma Realms. If it falls into one realm, it must fully possess the Hundred Realms and Thousand Suchnesses. Therefore, the mind that falls into a certain realm is not a small part of the mind, but must be the entirety of the mind. Outside the mind, there are no Hundred Realms and Thousand Suchnesses. If one can suddenly realize that this present moment fully possesses the Hundred Realms and Thousand Suchnesses, the three thousand natures and appearances, without self-nature, without other-nature, without common-nature, without causeless-nature, without nature and also without non-nature, then one can suddenly realize the three secret treasures of virtue, then one will achieve perfect enlightenment at the very first moment of generating the aspiration for enlightenment, then it will be the equal adornment of samatha (concentration) and vipassana (wisdom), then one will have completely broken through the three delusions, then one will have understood that there is happiness in all dharmas, then one will have fully possessed the perfect and wonderful path factors, then one will have reached the other shore of phenomena and principle, then one will have ascended to the correct position of a Bodhisattva, then one will have forever transcended the ten demons and eight demons, then one's mind will be constantly flowing into the Sarvajna (all-knowing wisdom) sea. This is what is meant by a person of the highest capacity, who fully possesses the ten vehicles of dharma in just one dharma. If, although contemplating the mind, one cannot suddenly enter, one should contemplate that the mind, the Buddha, and sentient beings are not different. Why have the Buddhas already awakened, while I and sentient beings are still stuck in delusion? Because of this, one should rely on the uncreated Four Noble Truths and earnestly generate the Four Great Vows. Because of generating the aspiration for enlightenment, one generation generates all generations, ascending to the stage of generating the aspiration for enlightenment, then it will be the equal adornment of samatha and vipassana, completely breaking through the three delusions, knowing that all dharmas have the nature of happiness, fully possessing the perfect and wonderful path factors, reaching the other shore of phenomena and principle, ascending to the correct position of a Bodhisattva, transcending the eight demons and ten demons, the mind constantly flowing into the Sarvajna sea, knowing that all dharmas are originally inconceivable. This is what is meant by a person of upper-middle capacity, who fully possesses the ten vehicles of dharma when truly generating the Bodhi mind for the second time. If, although generating the aspiration for enlightenment, the mind is still scattered and cannot ascend to the stage, one should contemplate that the nature of the mind is originally quiescent and illuminating, skillfully adjusting it. Either use the illumination of quiescence to prevent it from sinking, or use the quiescence of illumination --------------------------------------------------------------------------------
Chinese
之寂令不浮散浮沉病除心体明净则能遍破三惑证安乐性具圆道品到事理岸登菩萨位超越魔境入萨婆若知一切法本不思议初发心时便成正觉是谓上下根人于第三善巧安心止观具足十法乘也若虽以止观安心心仍未安未得即证寂照本体必于所观一念三千之境犹存意解未知当下即空假中应以四性而简责之其根利者秪观一念三千无自生性即当悟入无生无生则无不生三谛圆显十乘具足若根钝者破自则必计他破他则必计共破共必计无因展转破尽方悟无生具足十乘若犹未悟必当度入相续假中应观此一念三千为前念不灭后念续耶为前念灭后念续耶为前念亦灭亦不灭后念续耶为前念非灭非不灭后念续耶若仍不悟必当度入待待假中应观此一念三千为待有念而立耶为待无念而立耶为待亦有念亦无念而立耶为待非有念非无念而立耶如此展转简责若能悟入无生无不生者则知一切诸法中悉有安乐性具圆道品到事理岸登菩萨位超越魔境入萨婆若知一切法本不思议便成正觉定慧庄严是谓中上根人于第四破法遍具足十法乘也若虽约因成相续相待遍破诸惑仍未入者应思一切诸法中悉有安乐性但除其病不除其法如金錍去膜养珠如郢匠去圣存鼻那得一向破法则破却成塞今须善识通塞若塞须破若通须护如圣王轮宝能破能安由此识通塞故即塞成通烦恼即菩提菩提通达无 现代汉语译本： 如果通过寂静（之寂，寂灭的寂）来使心不浮散、不浮沉，各种病症消除，心体变得明净，就能普遍破除见思惑、尘沙惑、无明惑（三惑），证得安乐的自性，具足圆满的道品，到达事理的彼岸，登上菩萨的果位，超越魔的境界，进入萨婆若（Sarvajña，一切智），了知一切法本来不可思议，最初发心之时便成就正觉。这叫做上根和下根的人，在第三个善巧安心止观的方法中，具足十法乘（十种修行方法）。 如果虽然用止观来安心，心仍然没有安定，没有立即证得寂照的本体，对于所观的一念三千（一念三千，指在一念之中包含三千世界）的境界，仍然存有意解，不知道当下就是空、假、中（空假中，佛教的三种谛理），就应该用四性（四性，指诸法的四种本性）来简别和责问它。如果根器锐利的人，只要观察一念三千没有自生性，就能悟入无生（无生，指不生不灭的真理），无生则无不生，空、假、中三谛圆满显现，十法乘具足。如果根器迟钝的人，破除自性就必定计较他性，破除他性就必定计较共性，破除共性就必定计较无因，这样辗转破除干净，才能悟入无生，具足十法乘。如果仍然没有领悟，就必定要进入相续假中（相续假，指事物前后相续的假象），应该观察这一念三千，是前念不灭后念相续呢？还是前念灭后念相续呢？还是前念亦灭亦不灭后念相续呢？还是前念非灭非不灭后念相续呢？如果仍然没有领悟，就必定要进入相待假中（相待假，指事物相互依存的假象），应该观察这一念三千，是等待有念而成立呢？还是等待无念而成立呢？还是等待亦有念亦无念而成立呢？还是等待非有念非无念而成立呢？像这样辗转简别和责问，如果能够悟入无生无不生，就知道一切诸法中都有安乐的自性，具足圆满的道品，到达事理的彼岸，登上菩萨的果位，超越魔的境界，进入萨婆若（Sarvajña，一切智），了知一切法本来不可思议，便成就正觉，以禅定和智慧来庄严自身。这叫做中根和上根的人，在第四个破法遍的方法中，具足十法乘。 如果虽然依据因缘成就的相续、相待来普遍破除各种迷惑，仍然没有进入，就应该思考一切诸法中都有安乐的自性，只是要去除其病，而不是去除其法，就像用金錍（金錍，一种金制的医疗工具）去除眼膜来养护珍珠，就像郢地的匠人去除鼻子上的污垢而保留鼻子。哪能一味地破除法则，破除了反而会造成阻塞。现在必须善于识别通达和阻塞。如果是阻塞，就必须破除；如果是通达，就必须守护。就像圣王的轮宝，能破除也能安立。由于认识通达和阻塞的缘故，阻塞就变成通达，烦恼就是菩提（Bodhi，觉悟），菩提通达无碍。
English
English version: If one uses quiescence (之寂, zhī jì, quiescence of extinction) to prevent the mind from being scattered or agitated, and eliminates various ailments, making the mind clear and pure, then one can universally break through the three illusions: illusions of views and affections, illusions like dust and sand, and illusions of ignorance (三惑, sān huò). One can attain the blissful nature, possess the complete path factors, reach the shore of principle and reality, ascend to the position of a Bodhisattva, transcend the realm of demons, and enter Sarvajña (萨婆若, Sà pó rě, all-knowing wisdom), knowing that all dharmas are originally inconceivable. At the very moment of initial aspiration, one achieves perfect enlightenment. This is called the complete possession of the ten vehicles (十法乘, shí fǎ shèng, ten methods of practice) in the third skillful means of pacifying the mind through cessation and contemplation for people of both superior and inferior faculties. If, although using cessation and contemplation to pacify the mind, the mind is still not settled, and one has not immediately attained the essence of quiescent illumination, and one still holds onto conceptual interpretations of the realm of 'a single thought containing three thousand worlds' (一念三千, yī niàn sān qiān, the concept that a single thought contains the entirety of existence), not knowing that the present moment is immediately emptiness, provisionality, and the middle way (空假中, kōng jiǎ zhōng, the three truths of emptiness, provisional existence, and the middle way), then one should use the four natures (四性, sì xìng, the four inherent natures of phenomena) to examine and question it. If one has sharp faculties, simply contemplating that a single thought containing three thousand worlds has no self-arising nature, one will awaken to non-arising (无生, wú shēng, the truth of non-origination). Non-arising then implies no non-arising, the three truths of emptiness, provisionality, and the middle way are fully revealed, and the ten vehicles are complete. If one has dull faculties, breaking self will inevitably lead to clinging to other, breaking other will inevitably lead to clinging to both, breaking both will inevitably lead to clinging to no cause. Only by completely breaking through in this way can one awaken to non-arising and possess the ten vehicles. If one still has not awakened, one must enter into the provisionality of continuity (相续假, xiāng xù jiǎ, the illusion of continuous succession). One should contemplate whether this single thought containing three thousand worlds is a continuation of the previous thought without ceasing, or whether it is a continuation of the previous thought after it has ceased, or whether it is a continuation of the previous thought that is both ceasing and not ceasing, or whether it is a continuation of the previous thought that is neither ceasing nor not ceasing. If one still has not awakened, one must enter into the provisionality of dependence (相待假, xiāng dài jiǎ, the illusion of mutual dependence). One should contemplate whether this single thought containing three thousand worlds is established dependent on the existence of thought, or whether it is established dependent on the non-existence of thought, or whether it is established dependent on both the existence and non-existence of thought, or whether it is established dependent on neither the existence nor non-existence of thought. By repeatedly examining and questioning in this way, if one can awaken to non-arising and non-non-arising, then one will know that in all dharmas there is blissful nature, complete path factors, reaching the shore of principle and reality, ascending to the position of a Bodhisattva, transcending the realm of demons, and entering Sarvajña (萨婆若, Sà pó rě, all-knowing wisdom), knowing that all dharmas are originally inconceivable, and one achieves perfect enlightenment, adorned with meditation and wisdom. This is called the complete possession of the ten vehicles in the fourth method of universally breaking through dharmas for people of medium and superior faculties. If, although universally breaking through various delusions based on the continuity and dependence of conditions, one still has not entered, one should contemplate that in all dharmas there is blissful nature, but one should only remove the illness and not remove the dharma, just as using a golden needle (金錍, jīn pī, a golden medical tool) to remove the membrane to nourish the pearl, just as a craftsman from Ying removes the blemish but preserves the nose. How can one unilaterally break through the dharma, breaking it only to create an obstruction? Now one must be skilled at recognizing unobstructedness and obstruction. If it is an obstruction, it must be broken through; if it is unobstructed, it must be protected. Just like the wheel treasure of a holy king, it can break through and also establish. Because of recognizing unobstructedness and obstruction, obstruction becomes unobstructedness, afflictions are Bodhi (菩提, Pú tí, enlightenment), and Bodhi is unobstructed and pervasive. --------------------------------------------------------------------------------