摩訶止觀卷第二(上)
Great Calming and Contemplation, Volume 2(Part 1)
隋天台智者大師說
Sutras Expounded by Master Zhiyi of Tiantai, Sui Dynasty
門人灌頂記
Recorded by Disciple Guanding
二、勸進四種三昧入菩薩位。說是止觀者，夫欲登妙位，非行不階；善解鑽搖，醍醐可獲。《法華》云：「又見佛子，修種種行，以求佛道。」行法眾多，略言其四：一、常坐，二、常行，三、半行半坐，四、非行非坐。通稱「三昧」者，調直定也。《大論》云：「善心一處住不動，是名三昧。」法界是一處，正觀能住不動，四行為緣，觀心藉緣調直，故稱三昧也。
Second, Encouraging Practice of the Four Samadhis to Enter the Bodhisattva Stage.
Speaking of this practice of cessation and contemplation: If one wishes to ascend to the wondrous stages, there is no way but through practice; Skillfully understanding how to churn and refine, one may obtain the ghee of awakening. The *Lotus Sutra* says: "And I saw the Buddha's disciples, cultivating various practices to seek the Buddha Way."
The methods of practice are many, but briefly stated there are four: 1. Constant sitting 2. Constant walking 3. Half walking, half sitting 4. Neither walking nor sitting
These are all called "samadhi" — meaning "regulated, straightened, and settled concentration." The *Great Treatise* states: "When the wholesome mind abides unmoving in one place, this is called samadhi." The Dharma-realm is that one place; right contemplation enables one to abide there unmoving. The four practices serve as conditions; the contemplating mind relies on these conditions to become regulated and straightened — therefore it is called samadhi.
一、常坐者，出《文殊說》、《文殊問》兩般若，名為一行三昧。今初明方法，次明勸修。
First, Constant Sitting, as described in the *Manjusri-Prajnaparamita* and *Manjusri-Parinirvana* sutras, is known as the Samadhi of One Practice.
First, we will clarify the method; next, we will encourage its practice.
方法者，身論開遮，口論說默，意論止觀。
"Methods" refer to: - In bodily actions: knowing what to restrain and what to allow. - In speech: knowing when to speak and when to remain silent. - In the mind: practicing calm and insight.
身開常坐，遮行住臥。或可處眾，獨則彌善。居一靜室，或空閑地，離諸喧鬧，安一繩床，傍無餘座。九十日為一期，結跏正坐，項脊端直，不動、不搖、不萎、不倚，以坐自誓。肋不拄床，況復屍臥、遊戲、住立？除經行、食、便利，隨一佛方面，端坐正向，時刻相續，無須臾廢。所開者，專坐；所遮者，勿犯。不欺佛，不負心，不誑眾生。
The body begins by maintaining constant sitting, avoiding walking, lying down, or standing. You may sometimes be among others, but it is best to be alone. Choose a quiet room or an open, empty place away from noise and bustle. Set up a single rope bed with no other seat beside it. Adopt a ninety-day practice period: sit in full lotus position with an upright posture—neck and spine straight—without moving, swaying, slumping, or leaning. Make a vow through sitting. Do not let your ribs touch the bed, let alone lie down, play, or stand. Except for walking meditation, eating, and using the toilet, always face one Buddha's direction, sit properly and directly, and maintain this moment after moment without even a brief pause. What is permitted: exclusively sitting. What is prohibited: do not break this rule. Do not deceive the Buddha, do not betray your own heart, and do not mislead all beings.
口說默者，若坐疲極，或疾病所困，或睡蓋所覆，內外障侵，奪正念心，不能遣却，當專稱一佛名字，慚愧懺悔，以命自歸，與稱十方佛名，功德正等。所以者何？如人憂、喜、欝、怫，舉聲歌哭，悲笑則暢。行人亦爾。風觸七處成身業，聲響出脣成口業，二能助意成機，感佛俯降。如人引重，自力不前；假傍救助，則蒙輕舉。行人亦爾。心弱不能排障，稱名請護，惡緣不能壞。若於法門未了，當親近解般若者，如聞修學，能入一行三昧，面見諸佛，上菩薩位。誦經、誦呪尚喧於靜，況世俗言語耶？
Those who speak in silence may find themselves weary from sitting, afflicted by illness, or clouded by drowsiness. When inner and outer obstacles assail them, stealing the mind of right mindfulness, unable to dispel them, they should earnestly recite the name of a single Buddha with a heart of shame and repentance, entrusting themselves completely. This act holds equal merit to reciting the names of all the Buddhas of the ten directions. Why is this? Just as a person under the sway of sorrow, joy, anxiety, or frustration releases these feelings through song, wailing, sobbing, or laughter—finding relief in emotional expression—so too is the practitioner. The wind touching the seven parts of the body creates the action of the body; the sound issuing from the lips creates the action of speech. These two assist the mind in creating an opportunity, moving the Buddhas to descend. It is like someone trying to lift a heavy load alone but lacking the strength; with the help of another, they can lift it easily. So too with the practitioner. When the mind is too weak to overcome obstacles, reciting the name invokes protection, and unwholesome conditions cannot harm them. If one has not yet understood the Dharma-gate, they should draw near to one who understands Prajna, study and practice accordingly. By doing so, they can enter the Samadhi of Single Practice, see the Buddhas face to face, and ascend to the stage of a Bodhisattva. Chanting sutras and reciting mantras are still noisy compared to stillness; how much more so are worldly words and talk?
意止觀者，端坐正念，蠲除惡覺，捨諸亂想，莫雜思惟，不取相貌，但專繫緣法界，一念法界。繫緣是止，一念是觀。信一切法皆是佛法，無前無後，無復際畔，無知者，無說者。若無知、無說，則非有、非無，非知者、非不知者。離此二邊，住無所住，如諸佛住，安處寂滅法界。聞此深法，勿生驚怖！
The practice of Calm and Insight meditation is this: sit upright with proper attention, letting go of harmful thoughts, abandoning all scattered ideas, without mixing in discursive thinking, and without grasping at appearances. Simply focus single-mindedly on the dharma realm itself—this singular awareness *is* the dharma realm.
Focusing single-mindedly is "Calm," and this singular awareness is "Insight." Believe that all phenomena are the Dharma of Buddha—without before or after, without boundary or limit, with no one who knows and no one who speaks. If there is no knower and no speaker, then it is neither existence nor non-existence, neither known nor unknown. Abandon both extremes, and dwell nowhere—just as all Buddhas dwell, peacefully settled in the quiescent, still Dharma realm.
When you hear this profound teaching, do not be alarmed or afraid!
此法界亦名「菩提」，亦名「不可思議境界」，亦名「般若」，亦名「不生不滅」。如是等一切法，與法界無二無別。聞無二無別，勿生疑惑！能如是觀者，是觀如來十號。觀如來時，不謂如來為如來，無有如來為如來，亦無如來智。能知如來者，如來及如來智無二相、無動相、不作相、不在方、不離方、非三世、非不三世、非二相、非不二相、非垢相、非淨相。此觀如來，甚為希有，猶如虛空，無有過失，增長正念。
This Dharma Realm is also called "Enlightenment," also called "the Realm of the Unthinkable," also called "Wisdom," also called "the Unborn and Undying." All such phenomena are no different from this Dharma Realm. When you hear that they are no different, do not give rise to doubt! To perceive in this way is to perceive the Ten Titles of the Tathagata. When perceiving the Tathagata, do not think that the Tathagata is the Tathagata. There is no Tathagata that is the Tathagata, nor is there the wisdom of the Tathagata. The Tathagata and the wisdom that knows the Tathagata are beyond duality, beyond movement, beyond formation, not confined to any direction yet not separate from direction, beyond past, present, and future yet not separate from them, beyond duality and non-duality, beyond purity and impurity. Such a perception of the Tathagata is truly rare, like space itself—flawless, and it nurtures right mindfulness.
見佛相好，如照水鏡，自見其形。初見一佛，次見十方佛。不用神通往見佛，唯住此處見諸佛。聞佛說法，得如實義。為一切眾生見如來，而不取如來相。化一切眾生向涅槃，而不取涅槃相。為一切眾生發大莊嚴，而不見莊嚴相。無形無相，無見聞知。佛不證得，是為希有。何以故？佛即法界，若以法界證法界，即是諍論。無證無得！
When you behold the Buddha’s excellent marks and virtues, it is like looking at your own reflection in a clear mirror. First you see one Buddha, then you see the Buddhas of all directions. There is no need to use supernatural powers to travel to see the Buddha—just by remaining in this place, you can see all Buddhas. Hearing the Buddha teach the Dharma, you realize its true meaning. For the sake of all beings, you see the Tathagata, yet you do not cling to the appearance of a Tathagata. You guide all beings toward Nirvana, yet you do not cling to the appearance of Nirvana. For the sake of all beings, you make a great and noble resolve, yet you do not cling to the appearance of that vow. The Buddha is without form, without features, without seeing, hearing, or knowing. That the Buddha does not claim to have realized anything is truly remarkable. Why is this so? Because the Buddha is the very Reality—the Dharmadhatu itself. If the Dharmadhatu were to realize the Dharmadhatu, that would be a contradiction, a quarrel. There is no realization, no attainment!
觀眾生相如諸佛相；眾生界量如諸佛界量。諸佛界量不可思議，眾生界量亦不可思議。眾生界住如虛空住，以不住法、以無相法住般若中。不見凡法，云何捨？不見聖法，云何取？生死、涅槃，垢、淨亦如是不捨、不取，但住實際。如此觀眾生，真佛法界。
Contemplate the nature of sentient beings like the nature of Buddhas; the measure of the realm of sentient beings is like the measure of the realm of Buddhas. The measure of the realm of Buddhas is inconceivable, and the measure of the realm of sentient beings is also inconceivable. The realm of sentient beings dwells like emptiness dwells—through non-dwelling and formlessness, it abides in prajna (wisdom). Not seeing any worldly phenomenon, what is there to abandon? Not seeing any holy phenomenon, what is there to grasp? Birth-and-death and nirvana, defilement and purity, are likewise not to be abandoned or grasped—simply dwell in ultimate reality. To view sentient beings in this way is the true realm of the Buddhas.
觀貪欲瞋癡諸煩惱，恒是寂滅行，是無動行，非生死法，非涅槃法。不捨諸見，不捨無為，而修佛道。非修道，非不修道，是名「正住煩惱法界」也。
Observing greed, anger, delusion, and all other mental afflictions, one sees them as inherently peaceful, as unmoving. They are neither the realm of birth and death, nor the realm of nirvana. One neither clings to views nor abandons them; neither grasps at the unconditioned nor rejects it, yet still cultivates the Buddha's path. This is not cultivation, nor is it non-cultivation. This is called "abiding rightly in the realm of afflictions and reality."
觀業重者，無出五逆。五逆即是菩提，菩提、五逆無二相。無覺者、無知者、無分別者。逆罪相、實相相，皆不可思議，不可壞，本無本性。一切業緣皆住實際，不來不去，非因非果。是為觀業即是法界印。法界印，四魔所不能壞，魔不得便。何以故？魔即法界印，法界印云何毀法界印？以此意歷一切法，亦應可解。上所說者，皆是經文。
When contemplating karma, the most severe is the Five Great Treasons. Yet the Five Great Treasons are themselves Enlightenment; Enlightenment and the Five Great Treasons are not two separate realities. There is no one who perceives, no one who knows, no one who discriminates. The nature of treasonable offenses and the nature of ultimate reality are both beyond thought, indestructible, and originally without any fixed essence. All karmic conditions abide in true reality—they neither come nor go, are neither causes nor effects. This is what is meant by contemplating karma as the Seal of the Dharma Realm. This Seal of the Dharma Realm cannot be destroyed by the four demons, nor can they find any opportunity to interfere. Why? Because the demons themselves are the Seal of the Dharma Realm—how could the Seal of the Dharma Realm destroy the Seal of the Dharma Realm? Applying this principle to all phenomena, the meaning becomes clear. What has been said above is all from the scriptures.
勸修者，稱實功德，獎於行者。法界法，是佛真法，是菩薩印。聞此法不驚不畏，乃從百千萬億佛所久植德本。譬如長者失摩尼珠，後還得之，心甚歡喜。四眾不聞此法，心則苦惱；若聞信解，歡喜亦然。當知此人即是見佛，已曾從文殊聞是法。身子曰：「諦了此義，是名菩薩摩訶薩。」彌勒云：「是人近佛座，佛覺此法故。」故文殊云：「聞此法不驚，即是見佛。」佛言：「即住不退地，具六波羅蜜，具一切佛法矣。」若人欲得一切佛法、相好威儀、說法音聲、十力無畏者，當行此一行三昧，勤行不懈，則能得入。如治摩尼珠，隨磨隨光，證不可思議功德。菩薩能知，速得菩提；比丘、比丘尼聞不驚，即隨佛出家；信士、信女聞不驚，即真歸依。此之稱譽，出彼兩經(云云)。
Those who encourage practitioners speak of real merit, rewarding those who walk the path. The Dharma of the Dharma-realm is the true Dharma of the Buddha and the seal of the Bodhisattvas. Hearing this Dharma without fear or trembling means one has planted virtuous roots over countless millions of eons, in the presence of many Buddhas. It is like a elder who loses his priceless pearl and later finds it again—his heart is filled with great joy. The four assemblies, if they do not hear this Dharma, suffer in mind; but if they hear it and understand with faith, their joy is likewise. Know that such a person has indeed seen the Buddha, having already heard this Dharma from Manjushri. Shariputra said: "Thoroughly understanding this meaning is what is called a great Bodhisattva." Maitreya said: "Such a person sits close to the Buddha's seat, for the Buddha awakens to this Dharma." Therefore Manjushri said: "Hearing this Dharma without fear is seeing the Buddha." The Buddha said: "Such a person abides in the stage of non-retrogression, possesses the six paramitas, and possesses all the Buddha-Dharmas." If one wishes to attain all Buddha-Dharmas—the marks of excellence, majestic bearing, the voice of Dharma teaching, the ten powers, and fearlessness—one should practice this single-practice samadhi, diligently and without rest, and then one will be able to enter. Like polishing a priceless pearl, which shines brighter with each rub, one realizes inconceivable merit. Bodhisattvas who understand this swiftly attain Enlightenment; monks and nuns who hear it without fear are following the Buddha's path of leaving home; laymen and laywomen who hear it without fear have truly taken refuge. These praises come from those two sutras(and so forth).
○二、常行三昧者，先方法，次勸修。
2. The Constant Practice Meditation: First, the method, then encouragement to cultivate it.
方法者，身開遮，口說默，意止觀。此法出《般舟三昧經》，翻為「佛立」。「佛立」三義：一、佛威力，二、三昧力，三、行者本功德力。能於定中，見十方現在佛在其前立。如明眼人清夜觀星，見十方佛，亦如是多，故名「佛立三昧」。《十住婆沙》偈云：「是三昧住處，少中多差別；如是種種相，亦應須論議。」住處者，或於初禪，二、三、四、中間發是勢力，能生三昧，故名「住處」。初禪「少」；二禪「中」；三、四「多」。或少時住名「少」，或見世界少，或見佛少，故名「少」。「中」、「多」亦如是。
The method involves three aspects of practice: the body's openness and restraint, speech's talking and silence, and the mind's stillness and insight. This method comes from the *Pratyutpanna Samādhi Sūtra*, which translates as "Standing Buddha." "Standing Buddha" has three meanings: first, the power of the Buddha; second, the power of concentration; third, the power of the practitioner's own accumulated merit. Through this practice, one can, in deep concentration, see the present Buddhas of the ten directions standing before them. Just as a person with clear eyesight observes the stars on a clear night, seeing the Buddhas of the ten directions is similarly vast—hence the name "Standing Buddha Samādhi." The *Daśabhūmika-vibhāṣā* verse says: "The abode of this concentration differs as lesser, middling, or greater; such various characteristics also require discussion." The "abode" refers to where this power arises—whether in the first dhyāna, the second, third, fourth, or the intermediate states—generating the capacity for this concentration, hence called "abode." The first dhyāna is "lesser"; the second is "middling"; the third and fourth are "greater." Alternatively, a short duration of abiding is called "lesser," or seeing few worlds, or seeing few Buddhas—hence "lesser." "Middling" and "greater" follow the same pattern.
身開常行，行此法時，避惡知識及癡人、親屬、鄉里，常獨處止。不得希望他人，有所求索；常乞食，不受別請。嚴飾道場，備諸供具、香餚、甘果。盥沐其身，左右出入，改換衣服。唯專行旋，九十日為一期。須明師，善內外律，能開除妨障。於所聞三昧處，如視世尊，不嫌不恚，不見短長。當割肌肉供養師，況復餘耶？承事師，如僕奉大家。若於師生惡，求是三昧終難得。須外護，如母養子；須同行，如共涉險。須要期誓願：「使我筋骨枯朽，學是三昧不得，終不休息。」起大信，無能壞者；起大精進，無能及者；所入智，無能逮者。常與善師從事。終竟三月，不得念世間想欲，如彈指頃。三月終竟，不得臥出，如彈指頃。終竟三月行，不得休息，除坐食左右。為人說經，不得希望衣食。《婆沙》偈云：「親近善知識，精進無懈怠，智慧甚堅牢，信力無妄動。」
口說默者，九十日，身常行，無休息；九十日，口常唱阿彌陀佛名，無休息；九十日，心常念阿彌陀佛，無休息。或唱念俱運，或先念後唱，或先唱後念，唱念相繼，無休息時。若唱彌陀，即是唱十方佛功德等，但專以彌陀為法門主。舉要言之，步步、聲聲、念念，唯在阿彌陀佛。
意論止觀者，念西方阿彌陀佛，去此十萬億佛剎，在寶地、寶池、寶樹、寶堂、眾菩薩中央坐說經。三月常念佛。云何念？念三十二相，從足下千輻輪相，一一逆緣念諸相，乃至無見頂；亦應從頂相順緣，乃至千輻輪，令我亦逮是相。
又念：我當從心得佛，從身得佛？佛不用心得，不用身得。不用心得佛色，不用色得佛心。何以故？心者，佛無心；色者，佛無色，故不用色心得三菩提。佛色已盡，乃至識已盡。佛所說盡者，癡人不知，智者曉了。不用身口得佛，不用智慧得佛。何以故？智慧，索不可得；自索「我」了不可得，亦無所見。一切法本無所有，壞本、絕本(其一)。
如夢見七寶，親屬歡樂；覺已追念，不知在何處。如是念佛。又如舍衛有女名須門，聞之心喜，夜夢從事；覺已念之，彼不來、我不往，而樂事宛然。當如是念佛。如人行大澤飢渴，夢得美食；覺已腹空，自念一切所有法皆如夢。當如是念佛。數數念，莫得休息；用是念，當生阿彌陀佛國。是名「如相念」。如人以寶倚瑠璃上，影現其中。亦如比丘觀骨，骨起種種光，此無持來者，亦無有是骨，是意作耳。如鏡中像不外來、不中生，以鏡淨故，自見其形。行人色清淨，所有者清淨，欲見佛，即見佛；見即問，問即報，聞經大歡喜(其二)。
自念：佛從何所來？我亦無所至，我所念即見。心作佛，心自見心，見佛心；是佛心，是我心見佛。心不自知心，心不自見心；心有想為癡，心無想是泥洹。是法無可示者，皆念所為。設有念，亦了無所有，空耳(其三)。偈云：「心者不知心，有心不見心，心起想即癡，無想即泥洹。」「諸佛從心得解脫，心者無垢名清淨，五道鮮潔不受色，有解此者成大道。」是名「佛印」，無所貪、無所著、無所求、無所想，所有盡、所欲盡，無所從生、無所可滅、無所壞敗。道要、道本，是印二乘不能壞，何況魔邪？(云云)。《婆沙》明新發意菩薩，先念佛色相，相體、相業、相果、相用，得下勢力；次念佛四十不共法，心得中勢力；次念實佛，得佛上勢力，而不著色法二身。偈云：「不貪著色身，法身亦不著，善知一切法，永寂如虛空。」
勸修者，若人欲得智慧如大海，令無能為我作師者，於此坐不運神通，悉見諸佛、悉聞所說、悉能受持者，常行三昧於諸功德最為第一。此三昧是諸佛母、佛眼、佛父、無生大悲母；一切諸如來，從是二法生。碎大千地及草木為塵，一塵為一佛剎，滿爾世界中寶用布施，其福甚多；不如聞此三昧不驚不畏，況信、受持、讀誦、為人說？況定心修習，如𤛓牛乳頃？況能成是三昧？故無量無量。《婆沙》云：「劫火、官賊、怨毒、龍獸、眾病侵是人者，無有是處。此人常為天龍八部、諸佛皆共護念、稱讚。皆共欲見，共來其所。」若聞此三昧，如上四番功德皆隨喜，三世諸佛菩薩皆隨喜，復勝上四番功德。若不修如是法，失無量重寶，人天為之憂悲。如齆人，把栴檀而不嗅；如田家子，以摩尼珠博一頭牛(云云)。
○三、明半行半坐，亦先方法，次勸修。
方法者，身開遮，口說默，意止觀。此出二經。《方等》云：「旋百二十匝，却坐思惟。」《法華》云：「其人若行、若立，讀誦是經；若坐，思惟是經，我乘六牙白象，現其人前」故知俱用半行半坐為方法也。
方等至尊，不可聊爾，若欲修習，神明為證。先求夢王，若得見一，是許懺悔。於閑靜處，莊嚴道場，香泥塗地，及室內外作圓壇彩畫，懸五色幡，燒海岸香，然燈，敷高座，請二十四尊像，多亦無妨。設餚饌，盡心力。須新淨衣、鞵、屩，無新浣故；出入著脫，無令參雜。七日長齋，日三時洗浴。初日供養僧，隨意多少。別請一明了內外律者為師，受二十四戒及陀羅尼呪。對師說罪要用月八日、十五日。當以七日為一期，決不可減；若能更進，隨意堪任。十人已還，不得出此。俗人亦許，須辦單縫三衣，備佛法式也。
口說默者，預誦陀羅尼呪一篇使利。於初日分，異口同音，三遍召請三寶、十佛、方等父母、十法王子。召請法在《國清百錄》中。請竟，燒香運念，三業供養。供養訖，禮前所請三寶。禮竟，以志誠心，悲泣雨淚，陳悔罪咎。竟，起旋百二十匝，一旋一呪，不遲不疾，不高不下。旋呪竟，禮十佛、方等、十法王子。如是作已，却坐思惟；思惟訖，更起旋呪；旋呪竟，更却坐思惟，周而復始。終竟七日，其法如是。從第二時，略召請，餘悉如常。
意止觀者，經令思惟，思惟「摩訶袒持陀羅尼」，翻為「大祕要遮惡持善」。祕要，秖是實相、中道、正空。經言：「吾從真實中來。真實者，寂滅相；寂滅相者，無有所求，求者亦空。得者、著者、實者、來者、語者、問者悉空。寂滅、涅槃亦復皆空；一切虛空分界亦復皆空(其一)。」「無所求中，吾故求之，如是空空真實之法，當於何求？六波羅蜜中求(其二)。」此與《大品》十八空同。《大經》迦毘羅城空、如來空、大涅槃空，更無有異。以此空慧歷一切事，無不成觀。方等者，或言「廣平」；今言「方」者，「法」也。般若有四種方法，謂四門入清涼池，即「方」也。所契之理，平等大慧，即「等」也。令求夢王，即二觀前方便也。
道場，即清淨境界也。治五住糠、顯實相米，亦是定慧用莊嚴法身也。香塗者，即無上尸羅也。五色蓋者，觀五陰免子縛，起大慈悲，覆法界也。圓壇者，即實相不動地也。繒旛，即翻法界上迷，生動出之解。旛、壇不相離，即動出、不動出不相離也。香燈，即戒慧也。高座者，諸法空也。一切佛皆栖此空。二十四像者，即是逆順觀十二因緣，覺了智也。餚饌者，即是無常、苦酢，助道觀也。新淨衣者，即寂滅忍也。瞋惑重積，稱「故」；翻瞋起忍，名為「新」。七日，即七覺也。一日，即一實諦也。三洗，即觀一實、修三觀、蕩三障、淨三智也。一師者，即一實諦也。二十四戒者，逆順十二因緣發道共戒也。呪者，囑對也。《瓔珞》明十二因緣有十種，即有一百二十支；一呪一支。束而言之，秖是三道，謂苦、業、煩惱也。
今呪此因緣，即是呪於三道而論懺悔。事懺，懺苦道、業道；理懺，懺煩惱道。文云：「犯沙彌戒，乃至大比丘戒，若不還生，無有是處。」即懺業道文也。「眼耳諸根清淨」，即懺苦道文也。「第七日見十方佛，聞法得不退轉」，即懺煩惱道文也。三障去，即十二因緣樹壞，亦是五陰舍空。思惟實相，正破於此，故名「諸佛實法懺悔」也。
勸修者，諸佛得道皆由此法，是佛父母，世間無上大寶。若能修行，得全分寶；但能讀誦，得中分寶；華香供養，得下分寶。佛與文殊說下分寶所不能盡，況中上耶？若從地積寶至梵天，以奉於佛，不如施持經者一食充軀，如經廣說(云云)。
約《法華》，亦明方法、勸修。方法者，身開遮，口說默，意止觀。
身開為十：一、嚴淨道場，二、淨身，三、三業供養，四、請佛，五、禮佛，六、六根懺悔，七、遶旋，八、誦經，九、坐禪，十、證相。別有一卷，名《法華三昧》，是天台師所著，流傳於世，行者宗之。此則兼於說、默，不復別論也。
意止觀者，《普賢觀》云：「專誦大乘，不入三昧，日夜六時，懺六根罪。」〈安樂行品〉云：「於諸法無所行，亦不行、不分別。」二經本為相成，豈可執文拒競？蓋乃為緣，前後互出，非碩異也。〈安樂行品〉護持、讀誦、解說、深心禮拜等，豈非事耶？《觀經》明無相懺悔：「我心自空，罪福無主」、「慧日能消除」，豈非理耶？南岳師云「有相安樂行」、「無相安樂行」，豈非就事、理得如是名？持是行人，涉事修六根懺，為悟入弄引，故名「有相」；若直觀一切法空為方便者，故言「無相」。妙證之時，悉皆兩捨。若得此意，於二經無疑。
今歷文修觀，言「六牙白象」者，是菩薩無漏六神通。牙有利用，如通之捷疾；象有大力，表法身荷負；無漏、無染，稱之為白。頭上三人，一持金剛杵，一持金剛輪，一持如意珠，表三智居無漏頂(云云)。杵擬象能行，表慧導行；輪轉表出假；如意表中。牙上有池，表八解，是禪體；通是定用，體用不相離故。牙端有池，池中有華，華表妙因，以神通力淨佛國土，利益眾生，即是因。因從通生，如華由池發。華中有女，女表慈。若無無緣慈，豈能以神通力促身令小，入此娑婆？通由慈運，如華擎女。女執樂器，表四攝也。慈修身口，現種種同事、利行、財法二施，引物多端；如五百樂器音聲無量也。示喜見身者，是普現色身三昧也。隨所宜樂而為現之，未必純作白玉之像。語言陀羅尼者，即是慈熏口說種種法也，皆「法華三昧」之異名，得此意於象身上，自在作法門也。
勸修者，《普賢觀》曰：「若七眾犯戒，欲一彈指頃，除滅百千萬億阿僧祇劫生死之罪者。」「欲發菩提心，不斷煩惱而入涅槃，不離五欲而淨諸根見障外事。」「欲見分身、多寶、釋迦佛者。」「欲得法華三昧、一切語言陀羅尼。」「入如來室、著如來衣、坐如來座。」「於天龍八部眾中說法者。」「欲得文殊、藥王、諸大菩薩，持華香住立空中侍奉者。」「應當修習此《法華經》，讀誦大乘，念大乘事。」「令此空慧與心相應。」「念諸菩薩母，無上勝方便，從思實相生。」「眾罪如霜露，慧日能消除。」「成辦如此諸事，無不具足。」「能持此經者，則為得見我，亦見於汝，亦供養多寶及分身，令諸佛歡喜。」如經廣說。誰聞如是法，不發菩提心？除彼不肖人，癡瞑無智者耳。
四、非行非坐三昧者，上一向用行、坐，此既異上，為成四句，故名「非行非坐」；實通行、坐及一切事。而南岳師呼為「隨自意」，意起即修三昧。《大品》稱「覺意三昧」，意之趣向，皆覺識明了。雖復三名，實是一法。今依經釋名。「覺」者，照了也；「意」者，心數也；「三昧」如前釋。行者心數起時，反照觀察，不見動轉、根原、終末、來處去處，故名「覺意」。
諸數無量，何故對意論覺？窮諸法源，皆由意造，故以意為言端。對境覺知，異乎木石，名為「心」；次心籌量，名為「意」；了了別知，名為「識」。如是分別，墮心想見倒中，豈名為「覺」？「覺」者，了知心中非有意，亦非不有意；心中非有識，亦非不有識；意中非有心，亦非不有心；意中非有識，亦非不有識；識中非有意，亦非不有意；識中非有心，亦非不有心。心、意、識非一，故立三名；非三，故說一性。若知名非名，則性亦非性。非名故不三，非性故不一；非三故不散，非一故不合；不合故不空，不散故不有；非有故不常，非空故不斷。若不見常、斷，終不見一、異。若觀意者，則攝心、識，一切法亦爾。若破意，無明則壞，餘使皆去。故諸法雖多，但舉意以明三昧。觀則調直，故言「覺意三昧」也。「隨自意」、「非行非坐」準此可解。
就此為四：一、約諸經，二、約諸善，三、約諸惡，四、約諸無記。
諸經行法，上三不攝者，即屬隨自意也。且約《請觀音》示其相，於靜處嚴道場，旛蓋香燈；請彌陀像，觀音、勢至二菩薩像，安於西方；設楊枝淨水。若便利左右，以香塗身，澡浴清淨，著新淨衣。齋日建首，當正向西方，五體投地，禮三寶、七佛、釋尊、彌陀、三陀羅尼、二菩薩聖眾。禮已胡跪，燒香散華，至心運想如常法。供養已，端身正心，結跏趺坐，繫念數息，十息為一念。十念成就已，起燒香。為眾生故，三遍請上三寶。請竟，三稱三寶名，加稱觀世音。合十指掌，誦四行偈竟，又誦三篇呪，或一遍，或七遍，看時早晚。誦呪竟，披陳懺悔，自憶所犯。發露洗浣已，禮上所請。禮已，一人登高座，若唱若誦此經文，餘人諦聽。午前、初夜，其方法如此，餘時如常儀。若嫌闕略，可尋經補益(云云)。
經云：「眼與色相應，云何攝住？」乃至「意與攀緣相應，云何攝住者？」《大集》云：「如心住。」如，即空也。此文一一皆入如實之際，即是「如」、「空」之異名耳。
地無堅者，若謂地是有，有即實，實是堅義；若謂地是無，是亦有亦無、非有非無，是事實，皆是堅義。今明畢竟不可得，亡其堅性也。水性不住者，謂水為有，有即是住，乃至謂水是非有非無，亦即是住。今不住有四句，亦不住無四句中，亦不住不可說中，故言水性不住。風性無礙者，觀風為有，有即是礙，乃至謂風非有非無，亦無無四句，故言風性無礙。火大不實者，火不從自生，乃至不從無因生；本無自性，賴緣而有，故言不實。觀色既爾，受、想、行、識一一皆入如實之際。
觀陰既爾，十二因緣如谷響，如芭蕉堅、露、電等，一時運念，令空觀成，勤須修習，使得相應。觀慧之本，不可闕也。
銷伏毒害陀羅尼能破報障，毘舍離人平復如本。破惡業陀羅尼能破業障，破梵行人蕩除糞穢，令得清淨。六字章句陀羅尼能破煩惱障，淨於三毒根，成佛道無疑。
六字即是六觀世音，能破六道三障。所謂大悲觀世音破地獄道三障；此道苦重，宜用大悲。大慈觀世音破餓鬼道三障；此道飢渴，宜用大慈。師子無畏觀世音破畜生道三障；獸王威猛，宜用無畏也。大光普照觀世音破阿脩羅道三障；其道猜、忌、嫉、疑，偏宜用普照也。天人丈夫觀世音破人道三障；人道有事、理，事伏憍慢，稱「天人」，理則見佛性，故稱「丈夫」。大梵深遠觀世音破天道三障；梵是天主，標主得臣也。廣六觀世音即是二十五三昧，大悲即是無垢三昧；大慈即是心樂三昧；師子即是不退三昧；大光即是歡喜三昧；丈夫即是如幻等四三昧；大梵即是不動等十七三昧。自思之可見(云云)。
此經通三乘人懺悔，若自調自度，殺諸結賊，成阿羅漢；若福厚根利，觀無明、行等，成緣覺道；若起大悲，身如瑠璃，毛孔見佛，得首楞嚴，住不退轉。諸大乘經有此流類，或七佛八菩薩懺，或虛空藏八百日塗廁，如此等，皆是隨自意攝(云云)。
○二、歷諸善，即為二：先、分別四運，次、歷眾善。
初明四運者，夫心識無形，不可見，約四相分別，謂未念、欲念、念、念已。未念，名心未起；欲念，名心欲起；念，名正緣境住；念已，名緣境謝。若能了達此四，即入一相無相。
問：未念未起，已念已謝，此二皆無心，無心則無相，云何可觀？
答：未念雖未起，非畢竟無。如人未作作，後便作作，不可以未作作故，便言無人。若定無人，後誰作作？以有未作作人，則將有作作。心亦如是，因未念故，得有欲念；若無未念，何得有欲念？是故未念雖未有，不得畢竟無念也。念已雖滅，亦可觀察。如人作竟，不得言無；若定無人，前誰作作？念已心滅亦復如是，不得言永滅；若永滅者，則是斷見，無因、無果。是故念已雖滅，亦可得觀。
問：過去已去，未來未至，現在不住；若離三世，則無別心，觀何等心？
答：汝問非也。若過去永滅，畢竟不可知；未來未起，不可知；現在無住，不可知。云何諸聖人知三世心？鬼神尚知自他三世，云何佛法行人起斷滅、龜毛兔角見？當知三世心雖無定實，亦可得知。故偈云：「諸佛之所說，雖空亦不斷，相續亦不常，罪福亦不失。」若起斷滅，如盲對色，於佛法中無正觀眼，空無所獲。行者既知心有四相，隨心所起善惡諸念，以無住著智反照觀察也。
次、歷善事。善事眾多，且約六度。若有諸塵，須捨六受；若無財物，須運六作。捨、運共論，有十二事。
初、論眼受色時，未見、欲見、見、見已，四運心皆不可見，亦不得不見。又反觀覺色之心，不從外來，外來於我無預；不從內出，內出不待因緣。既無內外，亦無中間，不常自有。當知：覺色者，畢竟空寂。所觀色，與空等；能觀色者，與盲等。乃至意緣法，未緣、欲緣、緣、緣已，四心皆不可得。反觀覺法之心，不外來、不內出，無法塵。無法者，悉與空等。是為覺六受觀(云云)。眼根、色塵、空、明，各各無見，亦無分別。
因緣和合生眼識；眼識因緣生意識；意識生時即能分別。依意識則有眼識，眼識能見，見已生貪，貪染於色，毀所受戒；此是地獄四運。意實愛色，覆諱言不；此鬼道四運。於色生著而計我、我所；畜生四運。我色、他色，我勝、他劣；阿脩羅四運。他惠我色，不與不取，於此色上起仁、讓、貞、信、明等五戒十善；人天四運。觀四運心，心相生滅，心心不住，心心三受，心心不自在，心心屬因緣；二乘四運。
觀己四運過患如此，觀他四運亦復如是，即起慈悲而行六度。所以者何？六受之塵，性相如此，無量劫來頑愚保著而不能捨，捨不能亡。今觀塵非塵，於塵無受；觀根非根，於己無著；觀人叵得，亦無受者。三事皆空，名檀波羅蜜。《金剛般若》云：「若住色、聲、香、味、觸、法布施，是名住相布施。如人入闇，則無所見。不住聲、味布施，是無相施。如人有目，日光明照，見種種色。」直言不見相，略猶難解。今不見色有相、無相、亦有無相、非有無相；若處處著相，引之令得出，不起六十二見，乃名「無相檀」，到於彼岸。一切法趣檀，成摩訶衍，是菩薩四運。
又觀四運與虛空等，即「常」；不受四運，即「樂」；不為四運起業，即「我」；四運不能染，即「淨」。是佛法四運。如是四運雖空，空中具見種種四運，乃至遍見恒沙佛法，成摩訶衍。是為假名四運。
若空，不應具十法界；法界從因緣生，體復非有。非有故空，非空故有，不得空有，雙照空有，三諦宛然，備佛知見，於四運心具足明了。觀聲、香、味、觸、法五受四運心，圓覺三諦不可思議，亦復如是。準前可知，不復煩記。
摩訶止觀卷第二(上)