天台八教大意 1.23

1.23

三乘觀行亦有四門，今亦約有門明於十法成乘：初明觀境，即六道陰入，能觀所觀皆如幻化。二、明發心，二乘緣真自行，菩薩體幻，兼人與樂拔苦，譬於鏡像。三、安心定慧，前雖止觀並空如空，而安二法。四、破法遍，用幻化之慧破幻化見思。五、識通塞，雖知苦、集、十二緣生及六蔽等皆如幻化，亦以幻化道、滅、十二緣滅及六度等通之，節節檢校皆如幻化。六、道品調適者，以不可得心修三十七品也。七、對治者，體三藏法無常、苦、空、如幻而治。八、識次位者，了乾慧等十地因果，三人殊途而不謬濫。九、令安忍乾慧、外凡內外諸障而入性地。第十，速令內凡性地不著相似法愛，而入八人見地證真，餘三門亦如是。廣如大本。通教竟。

The contemplation practices of the three vehicles also possess four gates; now, relying on the gate of existence, the ten dharmas constituting the vehicle are also clarified: First, clarifying the sphere of contemplation, which is the aggregates and sense entrances of the six destinies; both the contemplator and the contemplated are like illusions and apparitions. Second, clarifying the generation of the mind: the two vehicles rely on the real for their own practice; the bodhisattva realizes illusion, simultaneously giving joy and extracting suffering for others, likened to images in a mirror. Third, calming the mind in concentration and wisdom: although previously both stopping and contemplation are empty as space, one calms these two dharmas. Fourth, shattering phenomena universally: using illusory wisdom to shatter illusory views and deliberations. Fifth, recognizing the unimpeded and the impeded: although knowing that suffering, accumulation, the twelve links of arising, and the six obscurations are all like illusions, one also uses the illusory path, cessation, the twelve links of cessation, and the six perfections to pass through them, examining step by step that all are like illusions. Sixth, harmonizing and adapting the factors of the path: cultivating the thirty-seven factors with a mind that apprehends nothing. Seventh, antidotes: realizing that the Tripiṭaka dharmas of impermanence, suffering, and emptiness are like illusions, and applying antidotes accordingly. Eighth, recognizing the sequence of stages: understanding the causes and fruits of the ten stages such as dry wisdom, so that the distinct paths of the three persons are not conflated. Ninth, causing patient acceptance of the internal and external obstructions of dry wisdom and the external ordinary stage, so as to enter the stage of nature. Tenth, swiftly causing the stage of nature of the internal ordinary stage not to attach to the dharma-craving of the semblance, so as to enter the eight persons and the stage of seeing to realize the real. The other three gates are also like this, as extensively explained in the major work. This concludes the shared teaching.