妙法蓮華經玄義 8.141

8.141

二、略示入門觀者，先、明三藏有門觀，彼有門中，具於信法、信行，聞說即悟，此心疾利，得道方法難可示人。且約法行觀門，即為十意：一、識所觀境。二、真正發心。三、遵修定慧。四、能破法遍。五、善知通知塞。六、善用道品。七、善用對治。八、善知次位。九、善能安忍。十者、法愛不生。阿毘曇中具此十意，其文間散，論師設欲行道，不知依何而修，如惑岐路，莫識所從。今撮其要意，通冠始終，則識有門入道之觀也。

Second, in briefly indicating the contemplations for entering the gates: first, clarifying the contemplation of the gate of existence in the Tripiṭaka [teaching]. Within that gate of existence, one is endowed with the practitioner through faith and the practitioner through dharmas. Hearing the teaching, one immediately awakens; this mind is sharp, and the method for attaining the Way can hardly be shown to others. For now, referring to the contemplation gate of the practitioner through dharmas, there are ten points: first, recognizing the object of contemplation; second, truly giving rise to the aspiration; third, honoring and cultivating concentration and wisdom; fourth, being able to break through dharmas universally; fifth, skillfully knowing passage and blockage; sixth, skillfully using the path factors; seventh, skillfully using antidotes; eighth, skillfully knowing grades and stages; ninth, skillfully practicing patient endurance; tenth, non-arising of attachment to dharmas. The Abhidharma fully possesses these ten points, but its texts are dispersed and intermittent; if a master of treatises wished to practice the Way, he would not know what to rely on for cultivation, like being bewildered at a fork in the road, not recognizing which way to take. Now, extracting their essential purport to run through from beginning to end, one recognizes the contemplation for entering the Way through the gate of existence.