Chinese
复烦恼生死即涅槃涅槃寂灭无复生死则能具足圆妙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遍破三惑是谓中中根人于第五识通塞具足十法乘也若虽识通塞仍未能即塞成通应观现前一念三千性相不可思议即是圆心念处一心念处一切心念处正勤䇿发缘如意定而生五根令其增长而成五力调停七觉趣八正道开圆三解脱门而入秘藏则为到于事理彼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遍破三惑证得诸法皆安乐性是谓中下根人于第六调适道品具足十法乘也若虽调练无作道品而观慧力弱盖障偏起不能入位必有无始事障未除应审观察何障偏重数数现起兼以事行而对治之理观为主事行为助正助合行不惜身命誓当克证终弗懈息由事理二治能断无始事理二幻障故豁然证入位相分明则为永超魔网入萨婆若知一切法本不思议便成正觉定慧庄严遍破三惑证安乐性具足圆妙道品是谓下上根人于第七对治助开具足十法乘也然对治助开之时纵令钝根必皆有益倘不知次位起增上慢以凡滥圣招过不轻故须深自简察为究竟耶为分证耶为相似耶抑亦仅仅小轻安耶既知位次不起上慢必有强软诸魔恼乱真修须加安忍不动不退䇿进五品而阶十信既阶十信六根清净得顺道法易生法爱须离法爱而入分真入分真已分 现代汉语译本 烦恼、生死即是涅槃（梵语，意为寂灭），涅槃寂灭之后不再有生死，这样就能具足圆满微妙的道品，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（梵语，意为一切智），了知一切法的本性不可思议，便能成就正觉，以禅定和智慧庄严自身，普遍破除见思、尘沙、无明三种迷惑。这便是中等根性的人，在第五识的通达和阻塞上，具足了十法乘（修行的十个阶段或方面）。 如果即使通达了第五识的通塞，仍然不能立即将阻塞转化为通达，就应当观察现前一念的三千性相不可思议，这就是圆心念处（观心的圆满方法），一心念处（专注一心的观法），一切心念处（观一切心的法门），以精进的正勤鞭策，缘于如意禅定，从而生出信等五根，使其增长而成为五力，调停七觉支，趣向八正道，开启圆满的三解脱门，而进入秘藏。这样就到达了事理的彼岸，登上菩萨的果位，超越魔的境界，进入萨婆若，了知一切法的本性不可思议，便能成就正觉，以禅定和智慧庄严自身，普遍破除三种迷惑，证得诸法皆是安乐的自性。这便是中下根性的人，在第六调适道品上，具足了十法乘。 如果即使调练了无作道品，而观慧的力量薄弱，盖障（烦恼的覆盖和障碍）偏重升起，不能进入果位，必定有无始以来的事障（由行为或事件产生的障碍）没有消除。应当审慎观察哪种障碍偏重，频繁地显现，同时以事行（实际行动）来对治它，以理观（理论上的观照）为主，以事行为辅助，正观和助行相结合，不惜身命，发誓一定要克期取证，始终不懈怠。由于事和理两种对治，能够断除无始以来的事和理两种幻障，从而豁然证入果位，位相分明。这样就永远超越了魔网，进入萨婆若，了知一切法的本性不可思议，便能成就正觉，以禅定和智慧庄严自身，普遍破除三种迷惑，证得安乐的自性，具足圆满微妙的道品。这便是下上根性的人，在第七对治助开上，具足了十法乘。 然而在对治助开的时候，纵然是钝根的人，必定都会有所利益。倘若不知道次第位次，生起增上慢（未证言证的傲慢），以凡夫冒充圣人，招致的过失不轻。所以必须深刻地自我简择，是究竟证悟了吗？是分证了吗？是相似证悟了吗？还是仅仅是小小的轻安？既然知道了位次，不起增上慢，必定有强硬或软弱的各种魔来恼乱真正的修行，必须加以安忍，不动摇，不退转，策进五品（五种修行阶段），从而阶升十信（十种信心）。既然阶升了十信，六根清净，容易生起顺道之法和法爱，必须远离法爱，而进入分真（部分证悟）。进入分真之后，分...
English
English version Samsara (cycle of birth and death) and afflictions are none other than Nirvana (Sanskrit, meaning extinction). When Nirvana is realized and there is no more birth and death, one can fully possess the perfect and wondrous path, reach the shore of principle and phenomena, ascend to the position of Bodhisattva, transcend the realm of demons, enter Sarvajna (Sanskrit, meaning all-knowing), and realize that the nature of all dharmas is inconceivable. One can then attain perfect enlightenment, adorn oneself with Samadhi (meditative absorption) and wisdom, and universally destroy the three illusions of views and thoughts, dust and sand, and ignorance. This is what it means for a person of medium capacity to fully possess the ten vehicles (ten stages or aspects of practice) in the understanding and obstruction of the fifth consciousness. If, even after understanding the unobstructed and obstructed nature of the fifth consciousness, one is still unable to immediately transform obstruction into unobstructedness, one should contemplate the inconceivable three thousand natures and forms in the present moment of thought. This is the perfect mindfulness of mind, the mindfulness of one mind, and the mindfulness of all minds. Urge oneself forward with diligent effort, focusing on the Samadhi of wish-fulfillment, thereby generating the five roots of faith, etc., causing them to grow and become the five powers, harmonizing the seven factors of enlightenment, moving towards the Eightfold Path, opening the perfect three gates of liberation, and entering the secret treasury. In this way, one reaches the shore of principle and phenomena, ascends to the position of Bodhisattva, transcends the realm of demons, enters Sarvajna, and realizes that the nature of all dharmas is inconceivable. One can then attain perfect enlightenment, adorn oneself with Samadhi and wisdom, universally destroy the three illusions, and realize that all dharmas are of the nature of bliss. This is what it means for a person of medium-low capacity to fully possess the ten vehicles in the sixth practice of adapting the path. If, even after training in the unconditioned practice, the power of contemplative wisdom is weak, and the coverings and obstructions of afflictions arise predominantly, preventing one from entering the stage, there must be beginningless karmic obstructions that have not been removed. One should carefully observe which obstruction is predominant and frequently arises, and simultaneously counteract it with practical actions, taking theoretical contemplation as the main focus and practical actions as assistance. Combining correct contemplation and auxiliary practices, one should not spare one's life, vowing to attain realization within a set time and never slackening. Because of the two counteractions of phenomena and principle, one can cut off the beginningless illusions of phenomena and principle, thereby suddenly realizing entry into the stage, with clear distinctions in position. In this way, one forever transcends the net of demons, enters Sarvajna, realizes that the nature of all dharmas is inconceivable, attains perfect enlightenment, adorns oneself with Samadhi and wisdom, universally destroys the three illusions, realizes the nature of bliss, and fully possesses the perfect and wondrous path. This is what it means for a person of low-high capacity to fully possess the ten vehicles in the seventh practice of assisting in opening through counteraction. However, during the time of assisting in opening through counteraction, even a person of dull capacity will surely benefit. If one does not know the order of stages and arises with arrogance of attainment (claiming to have attained what one has not), and pretends to be a sage while being a common person, the resulting fault is not light. Therefore, one must deeply examine oneself: Is it ultimate enlightenment? Is it partial enlightenment? Is it similar enlightenment? Or is it merely a small amount of ease? Since one knows the stage and does not arise with arrogance, there will surely be various demons, strong or weak, to disturb true practice. One must add patience, not wavering, not retreating, and urging forward the five stages of practice, thereby ascending the ten faiths. Since one has ascended the ten faiths, the six senses are purified, and it is easy to generate dharmas that accord with the path and love for the Dharma. One must leave behind the love for the Dharma and enter partial realization. After entering partial realization, part... --------------------------------------------------------------------------------
Chinese
得大理大誓愿大庄严大智断大遍知大道大用大权实大利益大无住是谓下根人具修十法而成大乘乘是大乘游于四方直至道场自运功毕运他不休故此十乘妙观全性起修全修显性非横非竖横竖该彻也。 附三慈体相 生缘慈有六种差别 一凡夫修生缘慈成梵王福以爱为体 二外道修生缘慈取梵天果以见为体 三藏教二乘修生缘慈对治瞋恚作父母亲属想以世谛为体菩萨修生缘慈广行济度亦以世谛为体然皆不起我人等执依折空观得成 四通教三乘修生缘慈皆了生空依体空观得成缘六凡境亦得以世谛为体 五别教次第先修生缘慈亦以世谛为体不起我人等妄执亦是依析体二空观成(十信析空十住体空) 六圆教一心中修生缘慈知十法界即空假中缘此即空假中之十界有情一一皆作父母等想故以妙有为门得论六即。 法缘慈有四种差别 一藏教二乘了生空故观诸众生唯是四大五蕴不生瞋恼随力济度以生空观为体(菩萨虽未证空亦得修空) 二通教三乘了生本空法亦如幻二乘随力济度菩萨弘誓遍周同以空观为体 三别教次第修法缘慈知空而不住空悟缘生法广度九界以从空入假观为体 四圆教一心中修法缘慈知十界缘生之法即空假中缘此即空假中之十界法知其无性故以妙无为门得论六即。 无缘慈有二种差别 一别 现代汉语译本： 获得广大的真理、广大的誓愿、广大的庄严、广大的智慧决断、广大的普遍觉知、广大的道路、广大的作用、广大的权巧真实、广大的利益、广大的无所住，这被称为下根之人具足修习十种方法而成就大乘。大乘是乘载，乘坐大乘游历四方直至道场，自身运用功行完毕，也帮助他人不停止。因此这十乘妙观，完全从自性生起修习，完全通过修习显现自性，不是横向也不是纵向，而是横向纵向都包含透彻。 附：三种慈的体相 生缘慈有六种差别：一、凡夫修习生缘慈，成就梵王福报，以爱为本体。二、外道修习生缘慈，取得梵天果报，以见解为本体。三、藏教二乘修习生缘慈，为了对治瞋恚，作父母亲属想，以世俗谛为本体。菩萨修习生缘慈，广泛地进行救济度化，也以世俗谛为本体，然而都不生起我人等执着，依靠分析空观得以成就。四、通教三乘修习生缘慈，都了达众生是空，依靠体空观得以成就，缘于六凡之境界，也可以以世俗谛为本体。五、别教次第修习生缘慈，也以世俗谛为本体，不生起我人等虚妄执着，也是依靠分析空观和体空观成就（十信位分析空，十住位体悟空）。六、圆教在一念心中修习生缘慈，了知十法界即是空、假、中，缘于此即空、假、中之十界有情，一一都当作父母等想，所以以妙有为入门，可以论述六即。 法缘慈有四种差别：一、藏教二乘了达众生是空，所以观察诸众生唯是四大五蕴，不生瞋恼，随能力救济度化，以生空观为本体（菩萨虽然没有证悟空性，也可以修习空观）。二、通教三乘了达众生本性是空，法也如幻，二乘随能力救济度化，菩萨弘大的誓愿周遍，同样以空观为本体。三、别教次第修习法缘慈，了知空而不停留在空，领悟缘起之法，广泛地度化九法界，以从空入假观为本体。四、圆教在一念心中修习法缘慈，了知十法界缘起之法即是空、假、中，缘于此即空、假、中之十界法，了知其没有自性，所以以妙无为入门，可以论述六即。 无缘慈有两种差别：一、别教