..續本文上一頁as, with less concentration and much insight, are able to see Buddhahood, but not yet clear. Only Buddhas, then, balancing in these two principles, see it completely and clearly.”
狂愚之過，雖小不同，邪見輪轉，蓋無差別；若不均等，此則行乖圓備，何能疾登極果？故經雲：「聲聞之人，定力多故，不見佛性。十住菩薩，智慧力多，雖見佛性，而不明了。諸佛如來，定慧力等，是故了了見于佛性。」
One should understand then that śamatha and vipaśyanā are the main entrances of nirvāṇa, the perfect manners for practicing, the attributions to pure virtues, and the principles of enlightenment. Profound they are.
以此推之，止觀豈非泥洹大果之要門，行人修行之勝路，衆德圓滿之指歸，無上極果之正體也！
As for those beginners, since it is much easier to speak out than is to practice, I should herein teach śamatha and vipaśyanā accessibly. Here, I have intended to interpret these two principles respectively into ten stages. Honestly speaking, as I have carefully considered these ten stages as fundamental principles to begin with meditation, I wish you all would not rashly think they are easy to be practiced. In fact, the humbler you are, the more substantial benefits you deserve. By gradually going through with stages as such, as I am confident, you will be able to reach your own liberation, exploit the pure wisdom, and taste the pure ocean of enlightenment. From all purity and in which complete freedom is obtained, nirvāṇa can be at hand. Otherwise, you may just akin to a penniless person counting others” treasures. What is the benefit
The ten stages are now orderly arranged as follows: (1) be provided with external conditions; (2) reprimand worldly desires; (3) drive away covers that delude the real mind; (4) adjust five duties; (5) utilize skillful means; (6) observe the correct attentions; (7) exploit the roots of goodness; (8) be aware of [the different types of] Māras; (9) heal illness; and (10) awaken.
若如是知者，止觀法門實非淺，故欲接引始學之流輩，開蒙冥而進道，說易行難，豈可廣論深妙！今略明十意，以示初心行人，登正道之階梯，入泥洹之等級；尋者當愧爲行之難成，毋鄙斯文之淺近也。若心稱言旨，于一眴間，則智斷難量，神解莫測；若虛構文言，情乖所說，空延歲月，取證無由；事等貧人數他財寶，于己何益者哉！具緣第一，诃欲第二，棄蓋第叁，調和第四，方便第五，正修第六，善發第七，覺魔第八，治病第九，證果第十。今略舉此十意，以明修止觀者，此是初心學坐之急要。若能善取其意而修習之，可以安心免難，發定生解，證于無漏之聖果也。
1. Be Provided with External Conditions
具緣第一
Before the śamatha and vipaśyanā meditation can be carried out, five external conditions are eagerly required to go through with. Never violating the Vinaya is the first external condition that must be held on earnestly. As the sūtra declares, “To protect Sīla is about to raise dhyāna and the power of the perfect wisdom that frees suffering.” So, as a bhikṣu, uphold the Rules one ought to! Below are three kinds of observers who respond to the Precepts differently.
夫發心起行，欲修止觀者，要先外具五緣：
Firstly, if a person is not yet a Buddhist and has never been guilty of Pañcānantarya, the five rebellious acts or deadly sins, s/he later on has a good causation to meet a venerable dharma Master, take refuge in Triple Gem, and receive five precepts being a Buddhist. If thereafter, the person goes further to leave household and receive the ten precepts of a śrāmaṇēra, a novice to Sangha, to be fully ordained, to tirelessly uphold the Precepts and practice śamatha and vipaśyanā, the person, the superior vinaya observer, will reach nirvana certainly. Like a clean, white cloth, it is much easier to be dyed.
第一、持戒清淨。如經中說：「依因此戒，得生諸禅定，及滅苦智慧。」是故比丘應持戒清淨。然有叁種行人持戒不同：一者、若人未作佛弟子時，不造五逆；後遇良師，教受叁歸五戒，爲佛弟子。若得出家，受沙彌十戒，次受具足戒，作比丘、比丘尼。從受戒來，清淨護持，無所毀犯；是名上品持戒人也。當知是人修行止觀，必證佛法；猶如淨衣，易受染色。
Secondly, if ordained, a person secures the four grievous rules [namely, sexual immorality, stealing, killing, and false speaking], but partly offends in minor ones, if so, for the purpose of cultivating meditative concentration, the person still could raise contemplation and attain the perfect wisdom, had s/he gone on to repent accurately and then observe the Precepts fully ag…
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