達磨大師破相論
Master Bodhidharma's Treatise on Dispelling Illusions
論曰。若復有人。志求佛道者。當脩何法。最為省要。
Treatise states: If there be one who aspires to the Buddha Way, what dharma should he cultivate that is most essential and direct?
答曰。唯觀心一法。總攝諸法。最為省要。
The answer is: Only the contemplation of the mind is the one method that encompasses all methods, being the most direct and essential.
問曰。何一法能攝諸法。
Question: What single dharma can encompass all dharmas?
答曰。心者萬法之根本。一切諸法唯心所生。若能了心。則萬法俱備。猶如大樹所有枝條及諸花果。皆悉依根。栽樹者存根而始生子。伐樹者去根而必死。若了心脩道。則少力而易成。不了心而修。費功而無益。故知一切善惡皆由自心。心外別求。終無是處。
Answer: The mind is the root of all phenomena. All dharmas arise from the mind alone. If one can fully comprehend the mind, then all dharmas are complete. It is like a great tree: all its branches, leaves, flowers, and fruits depend entirely upon the root. One who plants a tree preserves the root and thus it bears fruit; one who cuts down a tree removes the root and it must perish. If one comprehends the mind and cultivates the path, little effort is needed and success is easily attained. If one cultivates without comprehending the mind, much toil is spent yet no benefit is gained. Therefore, know that all good and evil arise from one’s own mind. To seek elsewhere apart from the mind will never be the right way.
問曰。云何觀心稱之為了。
Question: How is observing the mind considered insight?
答。菩薩摩訶薩。行深般若波羅蜜多時。了四大五陰本空無我。了見自心起用。有二種差別。云何為二。一者淨心。二者染心。此二種心法。亦自然本來俱有。雖假緣合。互相因待。淨心恒樂。善因染體。常思惡業。若不受所染。則稱之為聖。遂能遠離諸苦。證涅槃樂。若墮染心造業。受其纏覆。則名之為凡。沈淪三界。受種種苦。何以故。由彼染心。障真如體。故十地經云。眾生身中。有金剛佛性。猶如日輪。體明圓滿廣大無邊。只為五陰重雲所覆。如缾內燈光。不能顯現。又涅槃經云。一切眾生悉有佛性。無明覆故。不得解脫。佛性者即覺性也。但自覺覺他。覺知明了。則名解脫。故知一切諸善以覺為根。因其覺根。遂能顯現諸功德樹涅槃之果德。因此而成。如是觀心。可名為了。
The Bodhisattva Mahasattva, while practicing the profound Prajñāpāramitā, comprehends that the four great elements and the five aggregates are originally empty and without self. He comprehends and sees that the functioning of one’s own mind has two kinds of distinctions. What are the two? The first is the pure mind, and the second is the defiled mind. These two kinds of mind-dharmas are also naturally inherent from the very beginning. Although they depend on conditions to coalesce, they mutually condition one another. The pure mind constantly delights in wholesome causes, while the defiled nature continually contemplates unwholesome karma. If one does not receive defilement, then one is called a sage. Thereby one is able to distance oneself from all sufferings and realize the bliss of nirvāṇa. If one falls into the defiled mind and creates karma, bound and covered by it, then one is called an ordinary being, sinking into the three realms and undergoing all kinds of suffering. Why is this? Because that defiled mind obstructs the substance of true suchness. Therefore, the Ten Stages Sūtra says: “Within the bodies of sentient beings there is the vajra Buddha-nature, like the sun disk, its substance luminous, perfect, vast, and boundless. It is only covered by the thick clouds of the five aggregates, like a lamp inside a jar—its light cannot manifest.” Moreover, the Nirvāṇa Sūtra says: “All sentient beings universally possess the Buddha-nature. Due to being covered by ignorance, they do not attain liberation.” The Buddha-nature is precisely the nature of awakening. Simply by awakening oneself and awakening others, with awakening knowing clearly, then it is called liberation. Therefore, know that all wholesome qualities take awakening as their root. Relying on this root of awakening, one is then able to manifest the tree of all merits and virtues and accomplish the fruit of nirvāṇa. Observing the mind in this way may be called understanding.
問。上說真如佛性一切功德因覺為根。未審無明之心。以何為根。
Question: It was previously stated that the true suchness of the Buddha-nature, along with all virtuous qualities, takes awakening as its root. I am not yet clear: what serves as the root of the mind of ignorance?
答。無明之心。雖有八萬四千煩惱情欲。及恒河沙眾惡。皆因三毒。以為根本。其三毒者。貪嗔癡是也。此三毒心。自能具足一切諸惡。猶如大樹。根雖是一。所生枝葉其數無邊。彼三毒根。一一根中。生諸惡業。百千萬億。倍過於前。不可為喻。如是三毒心。於本體中。應現六根。亦名六賊。即六識也。由此六識。出入諸根。貪著萬境。能成惡業。障真如體。故名六賊。一切眾生由此三毒六賊。惑亂身心。沈沒生死。輪迴六趣。受諸苦惱。由如江河。因小泉源。洎流不絕。乃能彌漫。波濤萬里。若復有人斷其本源。即眾流皆息。求解脫者。能轉三毒。為三聚淨戒。轉六賊為六波羅蜜。自然永離一切諸苦。
Answer. The mind of ignorance, though possessing eighty-four thousand afflictions, passions, and as many evils as the sands of the Ganges, all take the three poisons as their root. These three poisons are greed, hatred, and delusion. This mind of three poisons inherently contains all evils. It is like a great tree: though the root is one, the branches and leaves it produces are countless. From each root of these three poisons arise evil deeds, hundreds of thousands and millions, exceeding the former beyond measure, beyond analogy.
Thus, this mind of three poisons manifests in the body as the six sense faculties, also called the six thieves, which are the six consciousnesses. Through these six consciousnesses, entering and exiting the six faculties, clinging to the myriad objects, they are able to create evil karma, obstructing the substance of true suchness. Therefore they are called the six thieves.
All sentient beings, through these three poisons and six thieves, have their body and mind confused and disturbed, sinking into birth and death, revolving in the six destinies, and undergoing all kinds of suffering. It is like a great river: because of a small spring source, the flow does not cease, and thus it can spread wide, with waves rolling for ten thousand miles. If, however, someone severs its fundamental source, then all the currents will cease.
Those who seek liberation can transform the three poisons into the threefold pure precepts, and transform the six thieves into the six pāramitās. Naturally, they will forever leave behind all sufferings.
問。六趣三界廣大無邊。若唯觀心。何由免無窮之苦。
Question: The six realms and three worlds are vast and boundless. If one merely contemplates the mind, how can one be freed from endless suffering?
答。三界業報。唯心所生。本若無心。於三界中。即出三界。其三界者。即三毒也。貪為欲界。嗔為色界。癡為無色界。故名三界。由此三毒。造業輕重。受報不同。分歸六處。故名六趣。
The three realms of karmic retribution are born solely from the mind. If fundamentally there is no mind, then within the three realms one immediately transcends the three realms. These three realms are precisely the three poisons. Greed is the realm of desire. Hatred is the realm of form. Delusion is the formless realm. Therefore they are called the three realms. Based on these three poisons, the gravity of created karma differs, and the retribution received varies, dividing and leading to the six destinies. Therefore they are called the six courses.
問。云何輕重分之為六。
Question: How are the six categories distinguished by severity?
答。眾生不了正因。迷心脩善。未免三界。生三輕趣。云何三輕趣。所謂迷脩十善。妄求快樂。未免貪界。生於天趣。迷持五戒。妄起愛憎。未免瞋界。生於人趣。迷執有為。信邪求福。未免癡界。生阿脩羅趣。如是三類。名三輕趣。云何三重。所謂縱三毒心。唯造惡業。墮三重趣。若貪業重者。墮餓鬼趣。瞋業重者。墮地獄趣。癡業重者。墮畜生趣。如是三重。通前三輕。遂成六趣。故知一切苦業。由自心生。但能攝心。離諸邪惡三界六趣輪迴之苦。自然消滅離苦。即得解脫。
Answer. Sentient beings fail to comprehend the true cause. Deluded in mind, they cultivate goodness, yet cannot transcend the three realms, and are born into the three light destinies. What are the three light destinies? They are: deludedly cultivating the ten wholesome deeds, vainly seeking happiness and pleasure, thus not escaping the realm of desire, and being born into the celestial destiny. Deludedly upholding the five precepts, vainly giving rise to attachment and aversion, thus not escaping the realm of form, and being born into the human destiny. Deludedly clinging to conditioned existence, believing in falsehoods and seeking blessings, thus not escaping the realm of formlessness, and being born into the asura destiny. These three categories are called the three light destinies.
What are the three heavy destinies? They are: indulging the three poisonous minds, solely creating unwholesome karma, and falling into the three heavy destinies. If the karma of greed is heavy, one falls into the hungry ghost destiny. If the karma of hatred is heavy, one falls into the hell destiny. If the karma of delusion is heavy, one falls into the animal destiny. These three heavy destinies, together with the aforementioned three light destinies, thus form the six destinies.
Therefore, know that all suffering and karma arise from one's own mind. If only one can restrain the mind and depart from all evil, the suffering of cyclic existence within the three realms and six destinies will naturally cease and be transcended. Departing from suffering, one then attains liberation.
問。如佛所說。我於三大阿僧祇劫。無量勤苦。方成佛道。云何今說。唯只觀心制三毒。即名解脫。
Question: As the Buddha taught, "I underwent countless hardships over three great asankhyeya kalpas before accomplishing the path to Buddhahood." Why then do you now say that merely contemplating the mind and subduing the three poisons is called liberation?
答。佛所說言。無虗妄也。阿僧祇劫者。即三毒心也。胡言阿僧祇。漢名不可數。此三毒心。於中有恒沙惡念。於一一念中。皆為一劫。如是恒沙不可數也。故言三大阿僧祇。真如之性。既被三毒之所覆盖。若不超彼三大恒沙毒惡之心。云何名為解脫。今若能轉貪瞋癡等三毒心。為三解脫。是則名為得度三大阿僧祇劫。末世眾生。愚癡鈍根。不解如來三大阿僧祇秘密之說。遂言成佛塵劫未期。豈不疑誤行人退菩提道。
The Buddha's words are not false. The term "asamkhyeya kalpas" refers to the three poisonous minds. In the foreign language, it is called "asamkhyeya"; in the Han language, it means "innumerable." Within these three poisonous minds, there are as many evil thoughts as the sands of the Ganges. Each of these thoughts constitutes a kalpa. Thus, they are as countless as the sands of the Ganges. Therefore, it is spoken of as the three great asamkhyeya kalpas. The nature of true suchness is covered by these three poisons. If one does not transcend those three great asamkhyeya poisonous and evil minds, how can it be called liberation? Now, if one can transform the three poisonous minds—greed, hatred, and delusion—into the three liberations, this is then called having crossed the three great asamkhyeya kalpas. Beings in the latter age, foolish and dull in capacity, do not understand the Tathagata's secret teaching of the three great asamkhyeya kalpas. Thus, they say that achieving Buddhahood requires kalpas beyond measure. Does this not mislead practitioners and cause them to retreat from the path of bodhi?
問。菩薩摩訶薩由持三聚淨戒。行六波羅蜜。方成佛道。今令學者唯只觀心。不修戒行。云何成佛。
Question: Bodhisattva-mahāsattvas, by upholding the threefold pure precepts and practicing the six pāramitās, accomplish the Buddha Way. Now you instruct learners to solely contemplate the mind, without cultivating precept observance. How can they attain Buddhahood?
答。三聚淨戒者。即制三毒心也。制三毒成無量善聚。聚者會也。無量善法普會於心。故名三聚淨戒。六波羅蜜者。即淨六根也。胡名波羅蜜。漢名達彼岸。以六根清淨。不染六塵。即是度煩惱河。至菩提岸。故名六波羅蜜。
The threefold pure precepts are to restrain the three poisonous minds. Restraining the three poisons gives rise to immeasurable virtuous accumulations. "Accumulations" means gathering. Immeasurable wholesome dharmas universally gather within the mind; therefore they are called the threefold pure precepts.
The six pāramitās are to purify the six sense faculties. In the foreign language they are called pāramitā; in the Han language they are called "reaching the other shore." When the six sense faculties are pure, untainted by the six dusts, this is to cross the river of afflictions and arrive at the shore of bodhi. Therefore they are called the six pāramitās.
問。如經所說。三聚淨戒者。誓斷一切惡。誓修一切善。誓度一切眾生。今者唯言制三毒心。豈不文義有乖也。
Question: As the sutras state, the threefold pure precepts are: to vow to cease all evil, to vow to cultivate all good, and to vow to liberate all sentient beings. Now you speak only of restraining the three poisonous minds. Does this not contradict the meaning of the scriptures?
答。佛所說是真實語。菩薩摩訶薩於過去因中修行時。為對三毒。發三誓願。持一切淨戒。對於貪毒。誓斷一切惡。常修一切善。對於瞋毒。誓度一切眾生。故常修慧。對於癡毒。由持如是戒定慧等三種淨法。故能超彼三毒成佛道也。諸惡消滅名為斷。以能持三聚淨戒。則諸善具足。名之為修。以能斷惡修善。則萬行成就。自它俱利。普濟群生。故名解脫。則知所修戒行不離於心。若自心清淨。則一切佛土皆悉清淨。故經云。心垢則眾生垢。心淨則眾生淨。欲得佛土。當淨其心。隨其心淨。則佛土淨也。三聚淨戒自然成就。
The Buddha's words are true and real. When the Bodhisattva Mahasattvas cultivated in past causes, they made three great vows in response to the three poisons. Upholding all pure precepts, in response to the poison of greed, they vowed to cut off all evil and constantly cultivate all good. In response to the poison of hatred, they vowed to liberate all beings. In response to the poison of delusion, they vowed to master all dharmas. Therefore, they constantly cultivated wisdom. Through upholding these three pure dharmas—precepts, concentration, and wisdom—they were able to transcend those three poisons and accomplish the Buddha Way.
The elimination of all evils is called cutting off. By being able to uphold the three collections of pure precepts, all good is fully possessed; this is called cultivation. By being able to cut off evil and cultivate good, all practices are accomplished, benefiting both self and others, universally aiding all beings; therefore it is called liberation. Thus, it is known that the cultivation of precepts and conduct does not depart from the mind. If one's own mind is pure, then all Buddha lands are entirely pure. Therefore, the sutra says: "When the mind is defiled, beings are defiled; when the mind is pure, beings are pure. To attain a Buddha land, one should purify the mind. As the mind is purified, the Buddha land is purified." The three collections of pure precepts are naturally accomplished.
問。矣。如經所說。六波羅蜜者。亦名六度。所謂布施持戒忍辱精進禪定智慧。今言六根清淨。名波羅蜜者。若為通會。又六度者。其義如何。
Question: As the sutra states, the six pāramitās are also called the six perfections: namely, giving, moral discipline, patience, diligence, meditation, and wisdom. Now, when it is said that the purification of the six sense faculties is called pāramitā, how is this to be understood and reconciled? Furthermore, what is the meaning of the six perfections?
答。欲修六度。當淨六根。先降六賊。能捨眼賊。離諸色境。名為布施。能禁耳賊。於彼聲塵。不令縱逸。名為持戒。能伏鼻賊。等諸香具。自在調柔。名為忍辱。能制口賊。不貪諸味。讚詠講說。名為精進。能降身賊。於諸觸慾。湛然不動。名為禪定。能調意賊。不順無明。常修覺慧。名為智慧。六度者運也。六波羅蜜。喻若船筏。能運眾生。達於彼岸。故名六度。
To cultivate the six pāramitās, one must first purify the six sense faculties and subdue the six thieves. If one can relinquish the eye-thief, detaching from all forms and sights, this is called generosity. If one can restrain the ear-thief, not allowing it to chase after sounds, this is called ethical conduct. If one can tame the nose-thief, remaining equanimous toward all fragrances, gentle and self‑mastered, this is called patience. If one can govern the mouth-thief, not craving flavors, and using speech for praise and Dharma teaching, this is called diligence. If one can subdue the body-thief, abiding unmoved amid all tactile sensations and desires, this is called meditative concentration. If one can harmonize the mind-thief, not following ignorance, and constantly cultivating awakened insight, this is called wisdom.
The six pāramitās are means of conveyance. The six perfections are like a raft that carries sentient beings across to the other shore. Therefore they are called the six ferries.
問。經云。釋迦如來。為菩薩時。曾飲三斗六升乳糜。方成佛道。先因飲乳。後證佛果。豈唯觀心得解脫也。
Question: The sutra states that when Śākyamuni Buddha was still a bodhisattva, he drank three dou and six sheng of milk porridge before attaining Buddhahood. Since he first drank milk and afterward realized the fruit of Buddhahood, is liberation attained solely through contemplation of the mind?
答。成佛如此。言無虗妄也。必因食乳。然始成佛。言食乳者。有二種。佛所食者。非是世間不淨之乳。乃是清淨法乳。三斗者。三聚淨戒。六升者。六波羅蜜。成佛道時。由食如是清淨法乳。方證佛果。若言如來食於世間和合不淨牛羶腥乳。豈不謗誤之甚。真如者。自是金剛不壞。無漏法身。永離世間一切諸苦。豈須如是不淨之乳。以充飢渴。經所說。其牛不在高原。不在下濕。不食糓麥糠麩。不與㹀。牛同群。其牛身作紫磨金色。言牛者。毗盧舍那佛也。以大慈悲。憐愍一切。故於清淨法體中。出如是三聚淨戒六波羅蜜微妙法乳。養育一切求解脫者。如是真淨之牛。清淨之乳。非但如來飲之成道。一切眾生若能飲者。皆得阿耨多羅三藐三菩提。
Thus is the attainment of Buddhahood. These words are not false. It is indeed through drinking milk that one ultimately becomes a Buddha. Regarding "drinking milk," there are two kinds. The milk consumed by the Buddha is not the impure milk of the world, but the pure Dharma-milk. "Three dou" refers to the threefold pure precepts. "Six sheng" refers to the six pāramitās. At the time of attaining the Buddha Way, it is by partaking of this pure Dharma-milk that one realizes the fruit of Buddhahood. To say that the Tathāgata drank the worldly, compounded, impure, foul, and rank milk of a cow would be an extreme slander and error. The True Suchness is itself the vajra-indestructible, non-outflow Dharma-body, eternally removed from all worldly sufferings. How could it require such impure milk to satisfy hunger and thirst? The scripture states: That cow does not dwell on high plateaus, nor in low marshes; it does not eat grain, wheat, chaff, or bran; it does not herd together with ordinary cattle. The body of that cow is the color of purple-refined gold. The "cow" is Vairocana Buddha. Out of great compassion and pity for all beings, from within the pure Dharma-body, he brings forth this subtle Dharma-milk of the threefold pure precepts and the six pāramitās, nourishing all who seek liberation. This truly pure cow and its pure milk—not only does the Tathāgata drink it to attain the Way, but if any being can drink it, they will all attain anuttarā-samyak-saṃbodhi.
問。經中所說。佛令眾生。修造伽藍。鑄寫形像。燒香散花然燈。晝夜六時。遶塔行道。持齋禮拜。種種功德。皆成佛道。若唯觀心。總攝諸行。說如是事。應虗空也。
Question: In the sutras it is taught that the Buddha instructs sentient beings to build monasteries, cast and paint images, burn incense, scatter flowers, light lamps, circumambulate stupas and practice walking meditation six times day and night, observe fasting, perform prostrations, and engage in various other meritorious deeds—all of which lead to the attainment of Buddhahood. If one merely contemplates the mind, which encompasses all practices, then speaking of such matters would be like speaking of empty space.
答。佛所說經。有無量方便。以一切眾生鈍根狹劣。不悟甚深之義。所以假有為喻無為。若復不脩內行。唯只外求。希望獲福。無有是處。言伽藍者。兩。國梵語。此土翻為清淨地也。若永除三毒。常淨六根。身心湛然。內外清淨。是名脩伽藍。鑄寫形像者。即是一切眾生求佛道也。所為修諸覺行。彷像如來真容妙相。豈遣鑄寫金銅之所作也。是故求解脫者。以身為爐。以法為火。以智慧為巧匠。三聚淨戒六波羅蜜以為模樣。鎔鍊身中真如佛性。遍入一切戒律模中。如敬。奉行。一無漏缺。自然成就真容之像。所謂究竟常住微妙色身。非是有為敗壞之法。若人求道。不解如是鑄寫真容。憑何輙言功德。燒香者。亦非世間有相之香。乃是無為正法之香也。薰諸臭穢無明惡業。悉令消滅。其正法香者。有其五種。一者戒香。所謂能斷諸惡。能修諸善。二者定香。所謂深信大乘。心無退轉。三有。慧香。所謂常於身心。內自觀察。四者解脫香。所謂能斷一切無明結縛。五者解脫知見香。所謂觀照常明。通達無礙。如是五種香。名為最上之香。世間無比。佛在世日。令諸弟子。以智慧火。燒如是無價珍香。供養十方諸佛。今時眾生不解如來真實之義。唯將外火。燒世間沈檀。薰陸質礙之香。希望福報。云何得。散花者。義亦如是。所謂豈。說正法。諸功德花。饒益有情。散沾一切。於真如性。普施莊嚴。此功德花。佛所讚歎。究竟常住。無彫落期。若復有人。散如是花。獲福無量。若言如來令眾生。剪截繒彩。傷損草木。以為散花。無有是處。所以者何。持淨戒者。於諸天地森羅萬像。不令觸犯。誤犯者猶獲大罪。況復今者故毀淨戒。傷萬物。求於福報。欲益返損。豈有是乎。又長明燈者。即正覺心也。以覺明了。喻之為燈。是故一切求解脫者。以身為燈臺。心為燈炷。增諸戒行。以為添油。智慧明達。喻如燈火。常燃如是真正覺燈。照破一切無明癡暗。能以此法。轉相開示。即是一燈。燃百千燈。以灯續然。然燈無盡。故號長明。過去有佛。名曰然燈。義亦如是。愚癡眾生。不會如來方便之說。專行虗妄。執著有為。遂燃世間蘇油之燈。以照空室。乃稱依教。豈不謬乎。所以者何。佛放眉間一毫相光。上能照萬八千世界。豈假如是蘇油之燈。以為利益。審察斯理。應不然乎。又六時行道者。所謂六根之中。於一切時。常行佛道。脩諸覺行。調伏六根。長時不捨。名為六時。遶塔行道者。塔是身心也。當令覺慧巡遶身心。念念不停。名為遶塔。過去諸聖皆行此道。得至涅槃。今時世人不會此理。曾不內行。唯執外求。將質礙身。遶世間塔。日夜走驟。徒自疲勞。而於真性。一無利益。又持齋者。當須會意不達斯理。徒爾虗切。齋者齊也。所謂齋正身心。不令散亂。持者護也。所謂於諸戒行。如法護持。必須外禁六情。內制三毒。勤覺察。淨身心。了如是義。名為持齋。又持齋者。食有五種。一者法喜食。所謂依持正法。歡喜奉行。二者禪悅食。所為內外澄寂。身心悅樂。三者念食。所謂常念諸佛。心口相應。四者願食。所謂行住坐臥。常求善願。五者解脫食。所謂心常清淨。不染俗塵。此五種食。名為齋食。若復有人。不食如是五種淨食。自言持齋。無有是處。唯斷於無明之食。若輙觸者。名為破齋。若有破。云何獲福。世有迷人。不悟斯理。身心放逸諸惡。皆為貪欲恣情。不生慚愧。唯斷外食。自為持齋。必無是事。又禮拜者。當如是法也。必須理體內明。事隨權變。理有行藏。會如是義。乃名依法。夫禮者敬也。拜者伏也。所謂恭敬真性。屈伏無明。名為禮拜。若能惡情永滅。善念恒存。雖不現相。名為禮拜。其相即法相也。世尊欲令世俗表謙下心。亦為禮拜。故須屈伏外身。示內恭敬。舉外明內。性相相應。若復不行理法。唯執外求內。則放縱瞋癡。常為惡業。外即空勞身相。詐現威儀。無慚於聖。徒誑於凡。不免輪迴。豈成功德。
The Buddha's spoken sutras possess immeasurable skillful means. Because all sentient beings have dull faculties and narrow, inferior capacities, they cannot comprehend the profound meaning. Therefore, he provisionally uses the conditioned to illustrate the unconditioned. If, furthermore, one does not cultivate inner practice but merely seeks externally, hoping to obtain blessings, there is no such possibility.
The term "monastery" (伽藍) is a Sanskrit word from the Western Regions. In this land, it is translated as "pure land." If one permanently eradicates the three poisons, constantly purifies the six sense faculties, so that body and mind are serene and tranquil, internally and externally pure, this is called cultivating the monastery.
Casting or painting images refers to all sentient beings seeking the Buddha Way. It is about cultivating all awakening practices, emulating the Tathāgata's true form and wondrous marks. How could it mean merely casting or painting works of gold or copper? Therefore, those who seek liberation should take the body as the furnace, the Dharma as the fire, and wisdom as the skilled artisan. The threefold collection of pure precepts and the six pāramitās serve as the mold. They melt and refine the true suchness Buddha-nature within the body, pouring it fully into every mold of the precepts. If one reverently practices this without any omission or deficiency, the true image will naturally be accomplished. This is called the ultimately abiding, subtle, and wondrous form-body, not a conditioned, perishable dharma. If a person seeking the Way does not understand this method of casting the true image, upon what basis can they hastily speak of merit and virtue?
Burning incense also does not refer to worldly incense with form, but to the incense of the unconditioned true Dharma, which fumigates all foul defilements, ignorance, and evil karma, causing them to be entirely eradicated. This true Dharma incense has five kinds: First, the incense of precepts, which means being able to cease all evil and cultivate all good. Second, the incense of concentration, which means deeply believing in the Mahāyāna, with a mind that does not regress. Third, the incense of wisdom, which means constantly observing inwardly within body and mind. Fourth, the incense of liberation, which means being able to sever all bonds of ignorance. Fifth, the incense of liberated knowledge and vision, which means contemplation and illumination are constant and bright, penetrating without obstruction. These five kinds of incense are called the supreme incense, unequaled in the world. When the Buddha was in the world, he instructed his disciples to use the fire of wisdom to burn such priceless, precious incense as an offering to all Buddhas of the ten directions. Sentient beings of the present time do not understand the Tathāgata's true meaning. They only use external fire to burn worldly incense like sandalwood, aloeswood, and frankincense—material, obstructive incense—hoping for blessings and rewards. How can they obtain them?
Scattering flowers has a similar meaning. It certainly does not refer to speaking the true Dharma, scattering the flowers of all meritorious qualities to benefit sentient beings, sprinkling them upon all, universally bestowing adornment upon the nature of true suchness. These flowers of merit are praised by the Buddha, ultimately abiding, without a time of withering and falling. If someone scatters such flowers, they will obtain immeasurable blessings. To say that the Tathāgata instructs sentient beings to cut colored silks or damage grasses and trees, considering that scattering flowers, is not correct. Why? Those who uphold pure precepts do not allow any offense against the myriad phenomena of heaven, earth, and the dense forests. Even accidental offenders still incur great fault; how much more so for those of the present who deliberately violate pure precepts, injuring the myriad things, seeking blessings and rewards? Seeking benefit but instead incurring loss—how could this be correct?
Furthermore, the "ever-bright lamp" is the mind of perfect enlightenment. Because enlightenment is clear and bright, it is metaphorically called a lamp. Therefore, all who seek liberation should take the body as the lampstand, the mind as the lampwick, increase all precept practices as adding oil, and wisdom's clear penetration as the lamp's flame. Constantly burning such a true, correct lamp of enlightenment illuminates and destroys all darkness of ignorance and folly. Being able to use this Dharma to mutually instruct and reveal it to others is like one lamp lighting a hundred thousand lamps. With lamps continuing to light each other, the lighting of lamps is endless; therefore it is called "ever-bright." In the past, there was a Buddha named Dīpaṃkara ("Light Maker"); the meaning is also like this. Foolish, ignorant sentient beings do not comprehend the Tathāgata's skillful explanations. They exclusively engage in empty falsehoods, clinging to the conditioned. Then they burn worldly lamps of ghee or oil to illuminate an empty room, claiming to follow the teachings. Is this not erroneous? Why? The Buddha emits a single hair-tip radiance from between his brows that can illuminate eighteen thousand worlds above. How could it be compared to such ghee or oil lamps as bringing benefit? Examining this principle carefully, it should not be so.
Furthermore, "practicing the path at the six times" refers to within the six sense faculties, at all times constantly practicing the Buddha Way, cultivating all awakening practices, subduing and taming the six sense faculties, never abandoning this for a long time; this is called the "six times." "Circumambulating a stūpa while practicing the path": the stūpa is body and mind. One should cause the light of awareness to circulate around body and mind, with thought-moment after thought-moment never ceasing; this is called circumambulating the stūpa. All sages of the past practiced this path and attained nirvāṇa. People of the present world do not understand this principle. They have never practiced inwardly, only clinging to external seeking. They take their material, obstructive body to circumambinate worldly stūpas, running day and night, vainly exhausting themselves, yet for their true nature, they gain not the slightest benefit.
Furthermore, regarding "observing the fast" (持齋), one must comprehend the meaning. Not understanding this principle is merely vain effort. "Fast" (齋) means to make even (齊), meaning to even and rectify body and mind, not allowing distraction. "Observing" (持) means to protect, meaning to protect and uphold all precept practices according to the Dharma. One must externally restrain the six senses, internally control the three poisons, diligently be mindful and examine, purify body and mind. Understanding this meaning is called observing the fast.
Furthermore, for one observing the fast, there are five kinds of food: First, the food of Dharma-joy, meaning relying on and upholding the true Dharma, joyfully practicing it. Second, the food of meditative bliss, meaning internally and externally clear and still, body and mind joyful and blissful. Third, the food of mindfulness, meaning constantly mindful of all Buddhas, with mind and mouth in accord. Fourth, the food of vow, meaning whether walking, standing, sitting, or lying down, constantly seeking good vows. Fifth, the food of liberation, meaning the mind is constantly pure and clean, not stained by worldly dust. These five kinds of food are called the food of the fast. If someone does not partake of these five kinds of pure food yet claims to be observing the fast, this is not correct. Only severing the food of ignorance—if one rashly partakes of that, it is called breaking the fast. If the fast is broken, how can one obtain blessings? The world has deluded people who do not awaken to this principle. Their body and mind are indulgent in all evils; all are due to greed and desire, indulging emotions, not giving rise to shame and conscience. They only cease external food, considering themselves as observing the fast. This is certainly not the case.
Furthermore, regarding "prostration" (禮拜), one should practice according to this Dharma. One must have the principle embodied and inwardly clear, with actions following expedient adaptation. The principle involves activity and withdrawal. Comprehending this meaning is then called following the Dharma. "Prostration" (禮) means reverence; "bowing" (拜) means submission. It means revering the true nature, subduing ignorance; this is called prostration. If one can permanently extinguish evil emotions, with good thoughts constantly abiding, even without manifesting an outward form, it is called prostration. The form is the Dharma-form. The World-Honored One, wishing to allow worldly conventions to express a humble and lowly mind, also established prostration. Therefore, one must bend and submit the external body to show internal reverence. Raising the external to clarify the internal, nature and form correspond. If, furthermore, one does not practice the principle-Dharma, only clings to external seeking while internally indulging anger and ignorance, constantly creating evil karma, externally merely exhausting the bodily form in vain, falsely displaying dignified demeanor—shameless before the sages, deceiving ordinary people—one will not avoid saṃsāra. How could one accomplish merit and virtue?
問。如溫室經說。洗浴眾僧。獲福無量。此則憑於事法。功德始成。若為觀心可相應否。
Question: As the Sutra on Bathing the Sangha states, “Bathing the assembly of monks brings immeasurable blessings.” This relies on external practices and rituals for merits to be accomplished. How can this correspond to the contemplation of mind?
答。洗浴眾僧者。非洗世間有為事也。世尊甞。爾為諸弟子。說溫室經。欲令受持洗浴之法。故假世事。比喻真宗。隱說七事供養功德。其七事云何。一者淨水。二者燒火。三者澡豆。四者楊枝。五者淨灰。六者蘇䐧。七者內衣。與此七法。喻於七事。一切眾生由此七法。沐浴莊嚴。能除毒心無明垢穢。其七法者。一者謂淨戒。洗蕩僭非。猶如淨水濯諸塵垢。二者智慧。觀察內外。由如然火能溫淨水。三者分別。簡棄諸惡。猶如澡豆能淨垢膩。四者真實。斷諸妄想。如嚼楊枝。能淨口氣。五者正信。決定無疑。由如淨灰摩身。能辟諸風。六者謂柔和忍辱。由如蘇䐧。通潤皮膚。七者謂慚愧。悔諸惡業。猶如內衣遮醜形體。如上七法。是經中秘密之義。如來當爾為諸大乘利根者說。非為小智下劣凡夫。所以今人無能解悟。其溫室者。即身是也。所以燃智慧火。溫淨戒湯。沐浴身中。真如佛性。受持七法。以自莊嚴。當爾比丘聰明上智。皆悟聖意。如說脩行。功德成就。俱登聖果。今時眾生莫測其事。將世間水。洗質礙身。自謂依經。豈非誤也。且真如佛性。非是凡形。煩惱塵垢。本來無相。豈可將質礙水。洗無為身。事不相應。云何悟道。若欲身得淨者。當觀此身。本因貪欲不淨所生。臭穢駢闐。內外充滿。若也洗此身求於淨者。猶如壍壍盡方淨。以此驗之。明知洗外非佛說也。
Answer. To bathe the assembly of monks does not mean washing worldly conditioned matters. The World-Honored One once, for the sake of the disciples, expounded the *Warm Bathhouse Sutra*, wishing to enable them to receive and uphold the method of bathing. Therefore, He provisionally used worldly matters as a metaphor for the true principle, and implicitly explained the merit of offering the seven things. What are these seven things? First, pure water. Second, kindling fire. Third, bathing beans. Fourth, tooth-wood. Fifth, pure oil. Sixth, clarified butter. Seventh, inner garments. These seven methods are analogies for seven practices. All sentient beings, through these seven methods, bathe and adorn themselves, and are able to remove the poisonous mind and the defilements of ignorance. What are these seven methods? The first is called pure precepts, which wash away transgressions and wrongdoings, just as pure water cleanses dust and grime. The second is wisdom, which observes internally and externally, just as kindling fire can warm the pure water. The third is discrimination, which discerns and rejects all evils, just as bathing beans can cleanse greasy filth. The fourth is truthfulness, which severs all false thoughts, just as chewing tooth-wood can purify the breath. The fifth is right faith, which is resolute and free from doubt, just as pure oil rubbed on the body can ward off various winds. The sixth is called gentleness and patience, just as clarified butter moistens and smooths the skin. The seventh is called shame and remorse, which repent of all evil karma, just as inner garments cover the unsightly body. The seven methods above are the hidden meaning within the sutra. The Tathāgata at that time expounded this for the sake of those of great capacity and sharp faculties; it was not for those of lesser wisdom or inferior ordinary beings. Therefore, people nowadays are unable to comprehend and awaken to it. The "warm bathhouse" is precisely this body itself. Therefore, one kindles the fire of wisdom to warm the soup of pure precepts, bathing the true suchness, the Buddha-nature, within the body. One receives and upholds the seven methods to adorn oneself. At that time, the bhikṣus, being wise and of superior intelligence, all awakened to the Sage's intent. Practicing as taught, they accomplished merit and all attained the holy fruits. Sentient beings of the present time cannot fathom this matter. They use worldly water to wash their material, obstructive bodies, and claim to be following the sutra—is this not mistaken? Moreover, the true suchness, the Buddha-nature, is not an ordinary form. Afflictive dust and defilements are originally without characteristic. How can one use material, obstructive water to wash the unconditioned body? The matter does not correspond; how then can one awaken to the Way? If one wishes the body to attain purity, one should contemplate that this body is originally born from impure greed and desire, replete with foulness and putridity, filled inside and out. If one seeks purity by washing this body, it is like expecting purity only when the filth is completely exhausted. By this test, one clearly knows that washing the external is not the Buddha's teaching.
問。經說言至心念佛。必得往生西方淨土。以此一門。即應成佛。何假觀心。求於解脫。
Question: The sutras say that with utmost sincerity in reciting the Buddha's name, one will certainly be reborn in the Western Pure Land. Through this single practice, one should attain Buddhahood. Why then is it necessary to contemplate the mind in seeking liberation?
答。夫念佛者。當須正念。了義為正。不了義為邪。正念必得往生。邪念云何達彼。佛者覺也。所謂覺察身心。勿令起惡。念者憶也。所謂憶持。戒行不忘。精進勤了。如是義名為念。故知念在於心。不在於言。因筌求魚。得魚忘筌。因言求意。得意忘言。既稱念佛之名。須知念佛之道。若心無實。口誦空名。三毒內臻。人我填臆。將無明心不見佛。徒爾費功。且如誦之與念。義理懸殊。在口曰誦。在心曰念。故知念從心起。名為覺行之門。誦在口中。即是音聲之相。執相求理。終無是處。故知過去諸聖所脩。皆非外說。唯只推心。即心是眾善之源。即心為萬德之主。涅槃常樂。由息心生。三界輪迴。亦從心起。心是一世之門戶。心是解脫之關津。知門戶心。豈慮難成。知關津者何憂不達。竊見今時淺識。唯知事相為功。廣費財寶。多傷水陸。妄營像塔。虗促人夫。積木疊泥。圖青𦘕緣。傾心盡力。損己迷它。未解慚愧。何曾覺泥。見有為則勤勤愛著。說無相則兀兀如迷。且貪現世之小慈。豈覺當來之大苦。此之脩學。徒自疲勞。背正歸邪。誑言獲福。但能攝心內照。覺觀外明。絕三毒永使銷亡。𨳲六賊不令侵擾。自然恒沙功德。種種莊嚴。無數法門。一一成就。超凡證聖。目擊非遙。悟在須臾。何煩皓首。真門幽秘。寧可具陳。略述觀心。詳其少分。而說偈言。
Answer. Those who recite the Buddha's name must maintain right mindfulness. Mindfulness that accords with the true meaning is right; mindfulness that does not accord with the true meaning is wrong. Right mindfulness will certainly lead to rebirth. How can wrong mindfulness reach that land?
"Buddha" means awakening, which is to be aware and examine body and mind, preventing evil from arising. "Mindfulness" means recollection, which is to recollect and uphold the precepts and practices without forgetting, diligently and earnestly understanding them. Such is the meaning called mindfulness. Therefore, know that mindfulness resides in the mind, not in words. One uses the trap to seek the fish; having caught the fish, one forgets the trap. One uses words to seek meaning; having grasped the meaning, one forgets the words. Since you invoke the name of Buddha, you must understand the path of Buddha-mindfulness. If the mind lacks reality and the mouth merely recites an empty name, with the three poisons flourishing within and self-and-others filling the breast, then with an ignorant mind you will not see the Buddha, vainly wasting effort.
Moreover, reciting and mindfulness differ vastly in principle. In the mouth it is called reciting; in the mind it is called mindfulness. Therefore, know that mindfulness arises from the mind; it is called the gate of awakening practice. Reciting resides in the mouth; it is merely the characteristic of sound. Clinging to characteristics to seek truth will never succeed. Thus, know that all the practices cultivated by the sages of the past were not external teachings; they only turned inward to the mind. The mind itself is the source of all virtues. The mind itself is the master of all merits. The eternal bliss of Nirvana arises from the cessation of the mind. The cycle of rebirth in the three realms also arises from the mind. The mind is the gateway of this one life. The mind is the pass to liberation. Knowing the gateway of the mind, why worry about difficulty in achievement? Knowing the pass, what concern is there about not reaching it?
I observe that people of shallow understanding in this age only know to strive through external forms. They widely expend wealth and treasures, often harming creatures of water and land. They recklessly construct images and stupas, vainly driving laborers. They pile wood and layer clay, painting in blue and green, devoting heart and exhausting strength, harming themselves and deluding others. They have not understood shame; how could they ever awaken? Seeing conditioned phenomena, they diligently cling with affection. Hearing of the formless, they remain dull and confused. Moreover, they covet the minor comforts of the present life—how could they perceive the great suffering to come? Such cultivation and learning only wearies them in vain. Turning from the right to the wrong, they falsely claim to obtain blessings.
If only they could gather the mind inward to illuminate, with awareness observing outwardly clearly, cut off the three poisons forever causing them to vanish, and shut the six thieves not letting them invade and disturb—then naturally, merits as numerous as the Ganges' sands, all kinds of adornments, countless Dharma gates, each and every one would be accomplished. Transcending the ordinary and realizing the sage is seen to be not far. Awakening can be in an instant—why trouble with hoary age? The true gate is profound and secret; how could it be fully described? Briefly I describe contemplating the mind, detailing but a small part. And a verse is spoken:
我本求心心自持 求心不得待心知
佛性不從心外得 心生便是罪生時
我本求心不求佛 了知三界空無物
若欲求佛但求心 只這心心心是佛
I sought the mind, the mind restrained itself; Seeking the mind, not finding it, awaiting the mind's own knowing. Buddha-nature is not obtained from outside the mind; When mind arises, that is the moment fault arises.
I sought the mind, not seeking the Buddha, Thoroughly knowing the three realms are empty, without substance. If you wish to seek the Buddha, only seek the mind; Just this mind, this mind, this mind is Buddha.
達磨大師破相論
Master Bodhidharma's Treatise on Dispelling Illusions