..续本文上一页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.”
狂愚之过，虽小不同，邪见轮转，盖无差别；若不均等，此则行乖圆备，何能疾登极果？故经云：「声闻之人，定力多故，不见佛性。十住菩萨，智慧力多，虽见佛性，而不明了。诸佛如来，定慧力等，是故了了见于佛性。」
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，止观岂非泥洹大果之要门，行人修行之胜路，众德圆满之指归，无上极果之正体也！
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，止观法门实非浅，故欲接引始学之流辈，开蒙冥而进道，说易行难，岂可广论深妙！今略明十意，以示初心行人，登正道之阶梯，入泥洹之等级；寻者当愧为行之难成，毋鄙斯文之浅近也。若心称言旨，于一眴间，则智断难量，神解莫测；若虚构文言，情乖所说，空延岁月，取证无由；事等贫人数他财宝，于己何益者哉！具缘第一，诃欲第二，弃盖第三，调和第四，方便第五，正修第六，善发第七，觉魔第八，治病第九，证果第十。今略举此十意，以明修止观者，此是初心学坐之急要。若能善取其意而修习之，可以安心免难，发定生解，证于无漏之圣果也。
1. Be Provided with External Conditions
具缘第一
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.
夫发心起行，欲修止观者，要先外具五缘：
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、持戒清净。如经中说：「依因此戒，得生诸禅定，及灭苦智慧。」是故比丘应持戒清净。然有三种行人持戒不同：一者、若人未作佛弟子时，不造五逆；后遇良师，教受三归五戒，为佛弟子。若得出家，受沙弥十戒，次受具足戒，作比丘、比丘尼。从受戒来，清净护持，无所毁犯；是名上品持戒人也。当知是人修行止观，必证佛法；犹如净衣，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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