教觀綱宗 1.49

1.49

十法成乘者，一、明觀境，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、安心如空之止觀；四、以幻化慧破幻化見思；五、雖知苦集流轉六蔽等皆如幻化，亦以幻化道滅，還滅六度等通之；六、以不可得心，修三十七道品；七、體三藏法無常苦空，如幻而治；八、識乾慧等如幻次位，而不謬濫；九、安忍乾慧位內外諸障，而入性地；十、不著性地相似法愛，而入八人見地證真。利鈍分別，如前說。

As for the ten dharmas constituting the vehicle: First, clarifying the object of contemplation: the six destinies, aggregates, and entrances, whether the contemplator or that which is contemplated, are all like illusions. Second, clarifying the arousal of the mind: the two vehicles contemplate the real for their own practice; the bodhisattva embodies illusions and includes others, giving joy and pulling out suffering, compared to images in a mirror. Third, calming the mind in the stopping and contemplation that is like empty space. Fourth, using illusory wisdom to destroy illusory delusions of view and thought. Fifth, although knowing that the cyclic flow of suffering and origination, the six hindrances, and so forth are all like illusions, one also penetrates them by means of the illusory path and cessation, the six perfections of the reversal of extinction, and so forth. Sixth, with an ungraspable mind, cultivating the thirty-seven factors of enlightenment. Seventh, embodying the impermanence, suffering, and emptiness of the Tripiṭaka dharmas, remedying them as illusions. Eighth, recognizing the illusory sequential ranks such as dry wisdom without erroneously conflating them. Ninth, patiently enduring all internal and external obstacles in the rank of dry wisdom to enter the stage of nature. Tenth, not clinging to the semblance dharma-attachment of the stage of nature, but entering the [stages of the] eight persons and seeing to realize the real. The distinction between sharp and dull faculties is as explained before.