四教義 4.4

4.4

二明三藏教三乘位不同者，即為三意：一明聲聞乘位，二明緣覺乘位，三明菩薩乘位。一明三藏教聲聞乘位者，但三藏教具有四門，今正約毘曇有門解釋，次下別略明空門辨位。就有門明位，即為二意：一明七賢位，二明七聖位。一明七賢位者，一者五停心觀，二別想四念處，三總想四念處，四煗法，五頂法，六忍法，七世第一法。是為七賢位也。通言賢者，隣聖曰賢。此七位者，皆是非學非無學，等智似解，能伏見惑，因此似解能發苦忍真明，故云「隣聖曰賢」。今解賢者，名直善也。一切天魔眷屬及諸凡夫皆以愛著之心修善，一切外道皆以邪見心修善。此等雖復修善，虛偽邪曲，不名為直。今佛弟子七種行人皆明識生滅四諦理，知愛論、見論皆邪曲，伏此愛、見邪曲之心，用正信直心修諸善法，故名直善也。復次，一切愛論所詮皆有生滅之理，天魔眷屬及諸凡夫所不能見，是故流轉生死猶若輪環。又一切見論所詮皆有生滅四諦之理，六師外道悉不能見，是故流轉生死猶若輪環。故《涅槃經》云：「我昔與汝等不見四真諦，是故久流轉生死大苦海。」今佛法七種行人，從聞生解，解明識此二種生滅四諦，故得信心正直。以此直心修諸善法，即是直善，故通名賢也。問曰：云何名為屬愛生滅四諦之理？答曰：行人一期果報即是屬愛之果，具有三苦故名為苦。苦理審實不虛，名之為諦。若於此苦果無明不了，愛著此果起諸惡業，能招聚三途劇苦之報；又愛著此果起諸善業，能招聚修羅、人、天生死之報。此二結業能招六道二十五有生死苦報，通名為集。集理審實不虛，名之為諦。若能觀此報身修戒、定、慧、四念處、三十七品，通至涅槃，名之為道。道理審實，名之為諦。屬愛煩惱、善不善業、三界二十五有因滅，名子縛滅；捨此報身永更不受三界二十五有苦果，名果縛滅。此二種滅，名之為滅。滅之理審實，名之為諦。問曰：云何名為屬見生滅四諦之理？答曰：眾生一期報身具有三苦，名之為苦。苦理審實不虛，名之為諦。迷此報身起身邊二見、四見、六十二見，即是無明愛取。因此若起惡業，則能招聚三途苦報；又因此若起善業，則能招聚修羅、人、天生死報果。此二種結業能招聚六道三界二十五有生死苦果，故通名集。集理審實不虛，名之為諦。若能觀此諸見污穢、善不善五陰，修戒、定、慧、四念處、三十七品，則能通至涅槃，名之為道。道理審實不虛，名之為諦。若身邊二見滅，則一切八十八使煩惱業滅，得須陀洹果。超過之人三界思惟十使滅，則九十八使業煩惱滅，是則三界二十五有因滅，名子縛滅；捨此等業報，畢竟不生三界二十五有，名果縛滅。此二種滅，名之為滅。滅理審實，名之為諦。今明此諸見四諦並長爪所迷，末代講說橫釋四諦名義審實為委悉；竪而明之，未必深見此意，故以邪為正、以正為邪，以淺為深、以深為淺，世、出世法混濫無分別。聽講、坐禪若明識此意，即於佛法得正信分明，歸依三寶，道心自然而發，專求離苦涅槃，終不染著文字、語言、無益諍論、貪世名利、眷屬、果報也。此之七賢，三是外凡名乾慧地，四是內凡則是性地。若外凡已前，未必能歸心三寶，豈識愛見四諦修五停心耶？皆名為邪定聚眾生也。若乾慧地名不定聚眾生，若性地名正定聚眾生也。一明初賢五停心觀者，一阿那般那觀，二不淨觀，三慈心觀，四因緣觀，五界方便觀。此五通言停心者，停以停止為義，亦名五度門觀。若人歸依三寶、受佛戒法，名佛四眾弟子。若聞生滅四諦之教，因此發聲聞心，欲觀四諦離生死苦求涅槃樂，但此以五種煩惱散動不定如風中燈，當修五種觀法。五種觀法者，一數息觀，二不淨觀，三慈心觀，四因緣觀，五界方便觀。問曰：何不依數人說不淨觀為先？答曰：今依禪門辨次第也。以病增先後隨人，不須定執前後次第也。問曰：此五種觀法，為對五人、為對一人？答曰：橫對五人，竪對一人，一人隨病多少，對不定也。此五種觀法對治五不善，即有五意：一對治，二轉治，三不不轉治，四兼治，五亦對亦轉亦不轉亦兼治。一對治者，若覺觀多者，對治數息；二貪欲多者，對治不淨；三瞋恚多者，對治修慈；四愚癡多者，對治修因緣觀；五者著我多者，對治修界方便觀。若行者覺、觀等分、煩惱偏重、攀緣不住，當修數息，隨息觀息對治相應，則三種覺觀煩惱止息，心不動散，發諸禪定，定法持定心入出安穩，故名停心也。所以者何？修安般念定有三種：一名始習行，二名已習行，三名思惟已度。一「數」即是始習行，二「隨」即已習行，三「觀」即已度。復次，數、隨、觀皆名始習行；得三種欲界未到地定，名已習行；發諸初禪定名已度。餘不淨觀等四停心法，亦當如是分別。心既調停，乃可習觀，猶如密室之燈，入道根本無過此五法也。若心不住，或須轉治、不轉治等，及發諸禪功德，具如次第禪門內方便明也。行人隨成一觀，心得停住，即入初賢位也。問曰：此處何故不說念佛三昧為五種耶？答曰：開因緣觀生界方便代也。界方便與小乘念諸佛相同，亦破境界逼迫障也。有人言：「若作五度門，無念佛名。若作六度門，即明念佛度治等分障道也。」問曰：若以數息、不淨等心得停住為初賢者，今世人修數息、不淨等觀，非但心住，乃發種種禪門境界，是初賢位否？答曰：若以愛見之心修初禪乃至非想尚非初賢，何況數息、不淨等心不得停住，乃發淺近諸禪而名賢也！所以者何？如經所說「多修福德、禪定，不修智慧，名之為愚；多修智慧，不修福德、禪定，名之為狂。」豈可說狂愚人為初賢也！今明賢者，本是直善人耳。問曰：何等名直善人相？答曰：此應四義簡別：一者若人隨愛見破戒，此非直非善，故非賢人。如無目無足之人不能到清涼池也。二者持戒、禪定而生邪見，此善而不直，亦此不名賢。如有足而無目，亦不能到清涼池也。三者生信心正見而破戒心亂，此直不善，亦不名賢。如有目而無足，亦不能到清涼池。四者若人信解直正得佛教意，持戒清淨，修阿那般那、不淨觀等得心停住，乃名直善初賢之位。如人目足備故入清涼池。問曰：云何名為信解直正、得佛教意分別之相？答曰：如《中論》說：「佛去世後後五百歲，像法之中人根轉鈍，深著諸法，求十二因緣、五陰、十二入、十八界等決定相，不知佛意，但著文字。」今謂不知佛意者，佛知生生不可說，有因緣故亦可得說也。佛說生因緣生滅教門赴緣化物者，意欲令眾生離生死苦、得涅槃樂也。若著文字分別諍競，則為三界火宅所燒，此不得佛意也。今明欲知佛意者，若知三藏教門十意分明，必定出生死苦、得涅槃樂也。十意者，即是十法，名目具如前三觀中辨。今略就此三藏教門解釋：一信解正因緣法者，即是知不可說，說無明因緣出生一切法，破外人說無因緣生一切法、破外人說邪因緣生一切法——種種顛倒妄計邪僻也。二真正發心者，驚覺無常之火燒諸世間，一心樂求涅槃，不念世間名聞利養，如麞在獵圍欲跳出也。三巧修止觀出世之行者，如人乘馬亦愛策也。四破諸法遍者，觀因緣生滅破一切愛見、戲論諸法遍也。五善知通塞者，知一切愛見之法皆有道、滅之理名之為通，悉有苦、集名之為塞也。六善修三十七品調適者，於諸愛見不動而修性念處及八正道也。七善修助道法者，即是修五信入十二門禪、九想、八背捨，深入共念處、緣念處等諸善對治助道觀法也。八善知次位者，善識七賢之位，心不混濫，破增上慢，成慚愧有羞僧也。九安忍成就者，能忍內外強軟二賊、三障、四魔也。十順道法愛不生者，發外凡、內凡種種之順道善法，心不愛著也。末代求聲聞乘行人知此十法，信解分明，不著一切文字戲論，為求實慧修五停心入初賢位，即是善知佛教意。

Second, explaining the differences among the stages of the three vehicles in the Tripiṭaka teaching comprises three points: first, explaining the stages of the śrāvaka vehicle; second, explaining the stages of the pratyekabuddha vehicle; third, explaining the stages of the bodhisattva vehicle. First, in explaining the stages of the śrāvaka vehicle in the Tripiṭaka teaching: although the Tripiṭaka teaching fully possesses four gates, here we specifically explain according to the Abhidharma gate of existence, and next below we will separately and briefly explain the gate of emptiness to distinguish the stages. Explaining the stages according to the gate of existence comprises two points: first, explaining the seven stages of the worthy; second, explaining the seven stages of the noble. First, in explaining the seven stages of the worthy, they are: 1. the contemplation of the fivefold mind-stilling; 2. the four applications of mindfulness considered separately; 3. the four applications of mindfulness considered collectively; 4. the dharma of heat; 5. the dharma of the summit; 6. the dharma of patience; 7. the dharma of the highest worldly phenomena. These are the seven stages of the worthy. Speaking generally of "worthy" (bhadra): being adjacent to the noble is called "worthy." These seven stages are all neither in training nor beyond training; with conventional cognition and semblance understanding, they are able to subdue the delusions of view, and by relying on this semblance understanding they are able to give rise to the true insight of the patience regarding suffering. Therefore it is said: "Being adjacent to the noble is called 'worthy.'" In our present interpretation, "worthy" means "straightforwardly wholesome." All the hosts of the heavenly Māras and all ordinary beings cultivate wholesome [deeds] with a mind of craving and attachment, and all non-Buddhists cultivate wholesome [deeds] with a mind of wrong views. Although these people cultivate wholesome [deeds], being deceitful, wrong, and crooked, it is not called straightforward. Now, the seven kinds of practitioners among the Buddha's disciples all clearly discern the principle of the four truths of arising and ceasing, know that discourse on craving and discourse on views are both crooked and deviant, subdue these crooked minds of craving and views, and cultivate all wholesome dharmas with correct faith and a straightforward mind; therefore it is called "straightforwardly wholesome." Furthermore, what is elucidated by all discourse on craving entails the principle of arising and ceasing, which the hosts of the heavenly Māras and ordinary beings cannot see; therefore they transmigrate in birth and death as if in a turning wheel. Moreover, what is elucidated by all discourse on views entails the principle of the four truths of arising and ceasing, which none of the six non-Buddhist masters can see; therefore they transmigrate in birth and death as if in a turning wheel. Thus the Nirvāṇa Sūtra says: "Because formerly I and you did not see the four true truths, we long transmigrated in the great ocean of suffering of birth and death." Now the seven kinds of practitioners in the Buddha-Dharma give rise to understanding from hearing, and with their understanding they clearly discern these two kinds of the four truths of arising and ceasing, and thereby attain upright faith. Using this straightforward mind to cultivate all wholesome dharmas is straightforward wholesomeness, so they are generally termed "worthy." Question: What is called the principle of the four truths of arising and ceasing pertaining to craving? Answer: A practitioner's single-lifetime karmic retribution is the fruit pertaining to craving; fully possessing the three sufferings, it is called suffering. The principle of suffering is true and not false, so it is called a truth. If one is ignorant and unenlightened regarding this fruit of suffering, craves and clings to this fruit, and gives rise to various evil karmas, one can attract and amass the retributions of severe suffering in the three wretched paths; again, if one craves and clings to this fruit and gives rise to various wholesome karmas, one can attract and amass the retributions of birth and death as asuras, humans, and devas. These two types of defilement and karma can attract the suffering retributions of birth and death across the six destinies and the twenty-five states of existence, which is collectively called origin. The principle of origin is true and not false, so it is called a truth. If one can contemplate this body of retribution and cultivate morality, concentration, wisdom, the four applications of mindfulness, and the thirty-seven aids to awakening, leading through to nirvāṇa, this is called the path. The principle of the path is true, so it is called a truth. When the afflictions pertaining to craving, wholesome and unwholesome karma, and the causes of the twenty-five states of existence in the three realms are extinguished, this is called the extinction of child-bondage; when one casts off this body of retribution and never again receives the fruits of suffering of the twenty-five states of existence in the three realms, this is called the extinction of fruit-bondage. These two kinds of extinction are called extinction. The principle of extinction is true, so it is called a truth. Question: What is called the principle of the four truths of arising and ceasing pertaining to views? Answer: Sentient beings' single-lifetime body of retribution fully possesses the three sufferings, which is called suffering. The principle of suffering is true and not false, so it is called a truth. Being confused about this body of retribution, giving rise to the two views of self and its extremes, the four views, and the sixty-two views—this is ignorance, craving, and grasping. If based on this one gives rise to evil karma, one can attract and amass the suffering retributions of the three wretched paths; again, if based on this one gives rise to wholesome karma, one can attract and amass the fruits of retribution of birth and death as asuras, humans, and devas. These two types of defilement and karma can attract and amass the suffering fruits of birth and death across the six destinies, the three realms, and the twenty-five states of existence, so it is collectively called origin. The principle of origin is true and not false, so it is called a truth. If one can contemplate these five aggregates contaminated by views and whether wholesome or unwholesome, and cultivate morality, concentration, wisdom, the four applications of mindfulness, and the thirty-seven aids to awakening, one can lead through to nirvāṇa, which is called the path. The principle of the path is true and not false, so it is called a truth. If the two views of self and its extremes are extinguished, all the afflictions and karmas of the eighty-eight entangling proclivities are extinguished, and one attains the fruit of srotāpanna. For those who surpass [this], when the ten entangling proclivities of contemplation in the three realms are extinguished, then the ninety-eight entangling proclivities of karma and affliction are extinguished; this means the causes of the twenty-five states of existence in the three realms are extinguished, which is called the extinction of child-bondage; casting off these karmic retributions, one will ultimately never be born into the twenty-five states of existence in the three realms, which is called the extinction of fruit-bondage. These two kinds of extinction are called extinction. The principle of extinction is true, so it is called a truth. Now we clarify that these four truths of views were what Dīrghanakha was confused about. Exegetes in later generations broadly explain the names and meanings of the four truths as true and detailed, but when examining them in depth, they do not necessarily deeply understand this intent, so they take the deviant to be correct and the correct to be deviant, the shallow to be deep and the deep to be shallow, confounding worldly and supramundane dharmas without distinction. If when listening to lectures or sitting in meditation one clearly discerns this intent, one will attain distinct, correct faith in the Buddha-Dharma, take refuge in the Three Jewels, and the mind directed toward the path will arise naturally, exclusively seeking nirvāṇa that is free from suffering, never becoming tainted by or attached to letters, words, useless disputes, greed for worldly fame and gain, retinue, or karmic retributions. Among these seven [stages of the] worthy, the [first] three are external ordinary beings, called the stage of dry wisdom; the [latter] four are internal ordinary beings, which are the stage of dharmic nature. Before external ordinary beings, people have not necessarily taken refuge with their whole heart in the Three Jewels; how could they discern the four truths of craving and views and cultivate the fivefold mind-stilling? They are all called sentient beings of the definitely wrong assembly. The stage of dry wisdom is called sentient beings of the indeterminate assembly, and the stage of dharmic nature is called sentient beings of the definitely correct assembly. First, in explaining the fivefold contemplation of mind-stilling of the initial worthy stage, they are: 1. the contemplation of ānāpāna; 2. the contemplation of impurity; 3. the contemplation of the mind of loving-kindness; 4. the contemplation of causes and conditions; 5. the contemplation of the skillful means of the realms. These five are collectively called "mind-stilling" because "stilling" has the meaning of stopping; they are also called the five gates of deliverance through contemplation. If someone takes refuge in the Three Jewels and receives the Buddha's precepts, they are called a disciple among the Buddha's fourfold assembly. If they hear the teaching of the four truths of arising and ceasing, and based on this give rise to the śrāvaka mind, wishing to contemplate the four truths to leave behind the suffering of birth and death and seek the bliss of nirvāṇa, yet their five kinds of affliction are scattered and unsettled like a lamp in the wind, they should cultivate the five kinds of contemplation methods. The five kinds of contemplation methods are: 1. the contemplation of counting breaths; 2. the contemplation of impurity; 3. the contemplation of the mind of loving-kindness; 4. the contemplation of causes and conditions; 5. the contemplation of the skillful means of the realms. Question: Why not follow the Masters of Enumeration (Abhidharmikas) who speak of the contemplation of impurity as primary? Answer: Here we distinguish the sequence according to the meditative gate. Because the increase of ailments differs in priority depending on the person, one should not rigidly adhere to a fixed preceding and subsequent order. Question: Are these five kinds of contemplation methods applied to five different persons, or to one person? Answer: Horizontally they are applied to five persons, and vertically to one person; for one person, depending on the severity of ailments, the application is not fixed. In using these five kinds of contemplation methods as antidotes for the five unwholesome states, there are five modes: 1. direct antidote; 2. shifting antidote; 3. non-shifting antidote; 4. combined antidote; 5. both direct, shifting, non-shifting, and combined antidote. First, as a direct antidote: if discursive thought is predominant, counting breaths serves as the antidote; second, if greed and desire are predominant, impurity serves as the antidote; third, if anger and hatred are predominant, cultivating loving-kindness serves as the antidote; fourth, if delusion is predominant, cultivating the contemplation of causes and conditions serves as the antidote; fifth, if attachment to a self is predominant, cultivating the contemplation of the skillful means of the realms serves as the antidote. If a practitioner has discursive thought in equal measure or an affliction is particularly heavy and their mind wanders without stopping, they should cultivate counting breaths; when the antidote corresponds with following the breath and contemplating the breath, the afflictions of the three kinds of discursive thought will cease, the mind will not be agitated or scattered, various dhyāna concentrations will arise, and the dharmas of concentration will sustain the concentrated mind so that entering and emerging are secure and stable; therefore it is called mind-stilling. Why is this? There are three kinds of cultivating ānāpānasmṛti concentration: 1. beginning practice; 2. accomplished practice; 3. having traversed contemplation. Counting is beginning practice; following is accomplished practice; contemplating is having traversed. Furthermore, counting, following, and contemplating are all called beginning practice; attaining the three kinds of threshold concentrations of the desire realm is called accomplished practice; generating the concentrations of the first dhyāna is called having traversed. The other four methods of mind-stilling, such as the contemplation of impurity, should also be distinguished in this way. When the mind has been stilled and harmonized, only then can one practice contemplation, just like a lamp in a sealed room; for the foundation of entering the path, nothing surpasses these five dharmas. If the mind does not become settled, or if one needs to shift antidotes or not shift antidotes, and for the arising of the merits of various concentrations, they are fully clarified in the internal skillful means of the Sequence of Dhyāna Gates. When a practitioner accomplishes any one contemplation and their mind is stilled and settled, they immediately enter the initial stage of the worthy. Question: Why is mindfulness of the Buddha samādhi not mentioned here among the five kinds? Answer: The contemplation of causes and conditions was split open to generate the skillful means of the realms in its place. The skillful means of the realms is the same as the Small Vehicle's mindfulness of the buddhas, and it also destroys the obstacle of being oppressed by objective realms. Some say: "If establishing the five gates of deliverance, there is no name of mindfulness of the Buddha. If establishing the six gates of deliverance, then mindfulness of the Buddha is explained as the deliverance that remedies obstacles of equal proportions." Question: If having one's mind stilled and settled through counting breaths, impurity, and the like constitutes the initial worthy stage, then when people of today cultivate contemplations such as counting breaths and impurity, not only does their mind settle, but they also give rise to various meditative realms; is this the initial worthy stage or not? Answer: If cultivating the first dhyāna up to the stage of neither perception nor non-perception with a mind of craving and views still does not constitute the initial worthy stage, how much less could people whose minds are not stilled and settled through counting breaths, impurity, and the like, yet who give rise to shallow dhyānas, be called worthy! Why is this? As the sūtra says: "Cultivating much merit and concentration without cultivating wisdom is called foolishness; cultivating much wisdom without cultivating merit and concentration is called madness." How could a mad or foolish person be said to be an initial worthy! Now we clarify that a worthy is fundamentally an upright and wholesome person. Question: What are the characteristics of an upright and wholesome person? Answer: This should be distinguished by four criteria: 1. If someone breaks the precepts in accordance with craving and views, this is neither upright nor wholesome, so they are not a worthy person. This is like a person with neither eyes nor feet, who cannot reach the clear, cool pool. 2. If someone maintains the precepts and concentration but gives rise to wrong views, this is wholesome but not upright, and this too is not called a worthy. This is like having feet but no eyes, who also cannot reach the clear, cool pool. 3. If someone gives rise to faith and right view but breaks the precepts and has a scattered mind, this is upright but not wholesome, and this too is not called a worthy. This is like having eyes but no feet, who also cannot reach the clear, cool pool. 4. If someone has upright faith and understanding, grasps the Buddha's teaching intent, keeps the precepts pure, cultivates ānāpāna, the contemplation of impurity, and the like, and attains the stilling and settling of the mind, this is called the stage of an upright, wholesome, initial worthy. This is like a person equipped with both eyes and feet, who enters the clear, cool pool. Question: What are the distinguishing characteristics of upright faith and understanding that grasp the Buddha's teaching intent? Answer: As the Madhyamakaśāstra says: "In the last five hundred years after the Buddha passed away, during the Semblance Dharma, the faculties of people turned dull, and they became deeply attached to dharmas, seeking fixed characteristics in the twelve links of dependent origination, the five aggregates, the twelve sense bases, the eighteen realms, and the like, not knowing the Buddha's intent, only clinging to words." What we now call not knowing the Buddha's intent is this: the Buddha knew that arising-arising is ineffable, yet because there are causes and conditions, it can also be spoken of. That the Buddha taught the gate of arising and ceasing through causal conditions to respond to circumstances and transform beings was because his intention was to make sentient beings leave behind the suffering of birth and death and attain the bliss of nirvāṇa. If one is attached to words, discriminating and disputing, one will be burned by the burning house of the three realms; this is not grasping the Buddha's intent. Now we clarify that for those who wish to know the Buddha's intent, if they clearly know the ten intents of the Tripiṭaka teaching gate, they are certain to exit the suffering of birth and death and attain the bliss of nirvāṇa. The ten intents are the ten dharmas, whose designations are fully set forth as in the previous discussion of the three contemplations. Here we explain them briefly in terms of this Tripiṭaka teaching gate: 1. Faith and understanding in the dharma of correct causes and conditions: this is knowing the ineffable, and that the explanation of causes and conditions of ignorance gives rise to all dharmas, refuting non-Buddhists who say that all dharmas arise without causes and conditions, and refuting non-Buddhists who say that all dharmas arise from deviant causes and conditions—various inverted, false, and crooked imputations. 2. Generating the truly genuine mind: being startled and awakened to the fire of impermanence burning the worlds, single-mindedly seeking nirvāṇa without thinking of worldly fame, praise, or gain, just like a roe deer in a hunting enclosure wishing to leap out. 3. Skillfully cultivating the supramundane practice of cessation and contemplation: like someone riding a horse who also knows how to use the whip. 4. Pervasively dismantling all dharmas: contemplating arising and ceasing through causes and conditions to pervasively dismantle all dharmas of craving, views, and conceptual proliferation. 5. Skillfully knowing the patent and the blocked: knowing that all dharmas of craving and views entail the principle of the path and extinction is called the patent, while their entailing suffering and origin is called the blocked. 6. Skillfully cultivating and harmonizing the thirty-seven aids: remaining unmoved amidst all craving and views while cultivating mindfulness of dharmic nature and the eightfold noble path. 7. Skillfully cultivating auxiliary practices: cultivating the five faiths to enter the twelve dhyāna gates, the nine visualizations, the eight liberations, and deeply entering shared mindfulness, object-oriented mindfulness, and other wholesome antidotal auxiliary contemplation dharmas. 8. Skillfully knowing the sequential stages: clearly discerning the stages of the seven worthies so that the mind is not confused, dismantling arrogance, and becoming a monk with shame and conscience. 9. Accomplishing patient endurance: being able to endure the two thieves of internal and external strong and soft [influences], the three obstacles, and the four māras. 10. Non-arising of dharma-attachment that conforms to the path: when giving rise to various wholesome dharmas conforming to the path of external ordinary beings and internal ordinary beings, the mind does not crave or cling to them. If practitioners seeking the śrāvaka vehicle in the final age know these ten dharmas with clear faith and understanding, do not cling to any letters or conceptual proliferations, and cultivate the fivefold mind-stilling to enter the initial worthy stage for the sake of seeking real wisdom, this is skillfully knowing the Buddha's teaching intent.