天台八教大意 1.32

1.32

Now, speaking in terms of the gate of existence among the four gates of self-cultivation, the ten dharmas cultivated to accomplish contemplation are: First, to clarify the object: one takes the object of the wondrous existence of the Middle Way upon ascending the stages as what is contemplated, strictly transcending the bounds of emptiness and existence. Second, to clarify the arousal of the mind: one takes this wondrous existence as the condition to give rise to the four universal vows; hence the Avataṃsaka says: 'A bodhisattva does not arouse the bodhicitta for one person, one country, or the fine-dust-like persons of one world, but for the sentient beings of the Dharma realm.' Third, settling the mind: having aroused the mind, one settles the mind to advance in practice, cultivating various concentrations and wisdoms, where concentration loves and wisdom spurs on. Fourth, universally dismantling dharmas: using the wisdom of wondrous existence to universally dismantle emptiness and existence. Fifth, discerning the unimpeded and the blocked: the sequential three contemplations are the unimpeded; views, deliberations, sand-like afflictions, and ignorance are the blocked. Examining successively, whatever is blocked is made unimpeded. Sixth, harmonizing the path factors: the thirty-seven factors are the bodhisattva's jeweled torch; dhāraṇīs and the stations of mindfulness dismantle inversions; right exertions and bases of psychic power can produce the five faculties; the powers will surely increase the seven factors of awakening and the eightfold noble [path]; concentration and wisdom are balanced to enter the three gates of liberation, realizing the undefiled [wisdom] of the middle. Seventh, auxiliary openings for remedies: using the preceding Tripiṭaka and shared [teachings] to help open the wondrous existence of the Middle Way of the real mark. Eighth, knowing the sequence of stages: thoroughly comprehending the seven stages, never claiming that one has presumptuously attained the supreme sagely state. Ninth, calm endurance: spurring the stages of the ten faiths on to enter the ten abodes, causing one to be free from the two thieves of agreeable and disagreeable, strong and soft. Tenth, freedom from attachment to dharmas: spurring the thirty minds to enter the ten stages; if one is attached to dharmas of resemblance, this is called the 'crest fall.' The remaining three gates are also like this, as detailed in the great text. The distinct teaching concludes.