大乘止觀法門卷第四
Chapter 4 of the Mahāyāna Śamatha-Vipaśyanā Method
南嶽思大禪師曲授心要
Master Nanyue Huisi's Essential Teachings on the Mind
第二依他性中止觀門者。謂因前止門故。此中即知諸佛淨德唯心所作虛權之相也。以不無虛相緣起故。故得淨用圓顯示酬曠劫之熏因。即復對緣攝化故。故得澤霑細草表起無邊之感力。斯乃淨心緣起寂而常用者哉。作此解者。名為觀門。依此觀門作方便故。能知淨心所起自利利他之德。有即非有用而常寂。如此解者。名為止門。此止及觀應當雙行。前後行之亦得。次明真實性中止觀門者。謂因前止行故。即知諸佛淨德唯是一心。即名為觀。復知諸佛淨心是眾生淨心。眾生淨心是諸佛淨心無二無別。以無別故。即不心外觀佛淨心。以不心外覓佛心故。分別自滅妄心既息。復知我心佛心本來一如。故名為止。此名真實性中止觀門也。上來清淨三性中。初第一性中從觀入止。復從此止行入第二性中觀。復從此觀入止。復從此止入第三性中觀。復從此觀入止。故得我心佛心平等一如。即是一轍入修滿足。復以大悲方便發心已來熏習心故。即於定中起用繁興。無事而不作無相而不為。法界大用無障無礙。即名出修也。用時寂寂時用。即是雙現前也。乃至即時凡夫亦得作如是寂用雙修。此義云何。謂知一切法有即非有。即是用時常寂非有而有。不無似法即名寂時常用。是故色即是空。非色滅空也。問曰。既言佛心眾生心無二無別。云何說有佛與眾生之異名。答曰。心體是同。復有無障礙別性。以有別性故。得受無始已來我執熏習。以有熏力別故。心性依熏現有別相。以約此我執之相故。說佛與眾生二名之異也。問曰。諸佛既離我執。云何得有十方三世佛別也。答曰。若離我執證得心體平等之時。實無十方三世之異。但本在因地未離執時。各別發願。各修淨土。各化眾生。如是等業差別不同。熏於淨心。心性依別熏之力故。現此十方三世諸佛。依正二報相別。非謂真如之體有此差別之相。以是義故。一切諸佛常同常別。古今法爾是故經言。文殊法常爾。法王唯一法。一切無礙人。一道出生死。一切諸佛身。唯是一法身。此即同異雙論。若一向唯同無別者。何故經言。一切諸佛身。一切無礙人。若一向唯別不同者。何故經言。唯是一法身。一道出生死。以是義故。真心雖復平等而復具有差別之性。若解明鏡一質即具眾像之性者。則不迷法界法門。問曰。真心有差別性故。佛及眾生各異不同。真心體無二故。一切凡聖唯一法身者。亦應有別性故他修我不修。體是一故。他修我得道。答曰。有別義故他修非我修。體是一故修不修平等。雖然若解此體同之義者。他所修德亦有益己之能。是故經言。菩薩若知諸佛所有功德。即是己功德者。是為奇特之法。又復經言。與一切菩薩同一善根藏。是故行者當知諸佛菩薩二乘。聖人凡夫天人等所作功德。皆是己之功德。是故應當隨喜。問曰。若爾一切凡夫皆應自然得道。答曰。若此真心唯有同義者。可不須修行藉他得道。又亦即無自他身相之別。真如既復有異性義。故得有自他之殊者。寧須一向倚他覓道。但可自修功德復知他之所修。即是己德故迭相助成。乃能殊勝速疾得道。何得全倚他也。又復須知若但自修不知他之所修。即是己有者復不得他益。即如窮子不知父是己父財是己財。故二十餘年受貧窮苦止宿草庵。則其義也。是故藉因託緣速得成辦。若但獨求不假他者。止可但得除糞之價。問曰。上言諸佛淨德者有幾種。答曰。略言有其二種。一者自利。二者利他。自利之中復有三種。一者法身。二者報身。三者淨土。利他之中復有二種。一者順化。二者違化。順化之中有其二種。一者應身及摩菟摩化身。二者淨土及雜染土。此是諸佛淨德。問曰。利他之德。對緣施設權現巧便可言無實。唯是虛相有即非有。自利之德。即是法報二身。圓覺大智顯理而成常樂我淨。云何說言有即非有。答曰。自利之德實是常樂我淨不遷不變。正以顯理而成故。故得如是。復正以顯理而成故。即是心性緣起之用。然用無別用。用全是心。心無別心。心全是用。是故以體體用有即非有。唯是一心而不廢常用。以用用體非有即有。熾然法界而不妨常寂。寂即是用名為觀門。用即是寂名為止行。此即一體雙行。但為令學者泯相入寂故。所以先後別說止觀之異。非謂佛德有其遷變。又復色即是空名之為止。空非滅色目之為觀。世法尚爾。何況佛德而不得常用常寂者哉。問曰。佛德有即非有。不妨常住者。眾生亦有即非有。應不妨不滅。答曰。佛德即理顯。以成順用故。所以常住。眾生即理隱。以成違用故。所以生滅。常住之德雖有即非有。而復非有而有。故不妨常住。生滅之用亦雖有即非有。而復非有而有。故不妨生滅也。此約清淨三性以明止觀體狀竟。第三番體狀竟也。次明第四止觀除障得益。就中復有三門分別。一約分別性以明除障得益。二約依他性以明除障得益。三約真實性以明除障得益。初明分別性中所除障者。謂能解不知境虛執實之心。是無明妄想故即是觀行成。以觀成故。能除無明妄想上迷妄。何謂迷妄之上迷妄。謂不知迷妄是迷妄。即是迷也。以此迷故。即執為非迷。復是妄想。此一重迷妄因前一重上起。故名迷妄之上迷妄也。是故行者。雖未能除不了境虛執實之心。但能識知此心是癡妄者。即是能除癡妄之上迷妄也。此是除障。以除障故堪能進修止行。即是得益。又此迷妄之上迷妄。更以喻顯。如人迷東為西。即是妄執。此是一重迷妄也。他人語言。汝今迷妄謂東為西。此人猶作是念。我所見者非是迷妄。以不知故。執為非迷者復為妄想。此即迷妄之上重生迷妄。此人有何過失。謂有背家浪走之過。若此人雖未醒悟。但用他語信知自心是迷妄者。即無迷妄之上迷妄。此人得何利益。謂雖復迷妄未醒而得有向家之益。雖復證知諸法是虛。但能知境虛是無明執實是妄想者。即常不信己之所執。堪能進修止行漸趣涅槃。若都不知此者即當隨流苦海增長三毒。背失涅槃寂靜之舍也。此明分別性中觀行斷得之義。所言分別性中止行除障得益者。謂依彼觀行作方便故。能知諸法本來無實。實執止故即是能除果時迷事無明及以妄想也。復於貪瞋漸已微薄。雖有罪垢不為業繫。設受苦痛解苦無苦即是除障。復依此止即能成就依他性中觀行。故無塵智用隨心行故即是得益。此明分別性中止行除障得益。次明依他性中止觀斷得者。初明觀門。此觀門者與分別性中止門不異。而少有別義。此云何也。謂彼中止門者必緣一切法是虛故。能遣無明。無明滅故執實妄心即止。然此緣虛之遣。即此依他性中觀門更無異法。是故彼止若成此觀亦就但彼由緣虛故。能滅實執。故名為止。此即由知無實故。便解諸法是虛。因緣集起不無心相。故名為觀。彼以滅實破執為宗。此以立虛緣起為旨。故有別也。以是義故。除障義同得益稍別。別者是何。謂依此觀方便進修堪入依他性止門。又復分成如幻化等三昧。故言得益。此是依他性中觀行斷得也。所言依他性中止門除障得益者。謂依前觀行作方便故。能知一切虛相唯是一心為體。是故虛相有即非有。如此解故能滅虛相之執。故名為止。以此止故能除果時迷理無明及以虛相。又復無明住地漸已損薄即名除障。又得成就如幻化等三昧。又無生智用現前。復即成就真實性中觀行即名得益。問曰。觀門之中亦成就如幻化等三昧。此止門中亦成就如幻化等三昧有何別也。答曰。觀中分得此中成就。又復觀中知法緣起如幻化。此中知法緣起即寂亦如幻化故有別也。此明依他性中止行除障得益。次明真實性中止觀除障得益者。初明觀門。此觀門者初與依他性中止門無異。而少有別義。此云何也。謂彼止門必緣一切法唯心所作有即非有體是一心。是故得滅虛相之執。然此能知諸法唯一心之體。即是此中觀門更無異法。是以彼止若成此觀即就不相離也。然彼雖緣一心但以滅相為宗。此中雖知虛相非有但以立心為旨故有別也。是故除障義同得益稍別。別義是何。謂依此觀作方便故。堪能勝進入止門也。問曰。唯心所作與唯是一心。為一為異。答曰。唯心所作者。謂依心起於諸法非有而有。即是從體起相證也。唯是一心者。謂知彼所起之體相有即非有體是一心。即是滅相入實證也。此明真實性中觀行斷得也。所言止行除障得益者。謂依前觀行作方便。故知彼一心之體不可分別。從本已來常自寂靜。作此解故。念動息滅。即名為止。以此止行能滅無明住地及妄想習氣。即名除障。大覺現前具足佛力。即名得益。此明真實性中止行除障得益也。問曰。除障之時。為敵對除為智解熏除。答曰。不得敵對相除。所以者何。以惑心在時未有其解。解若起時惑先已滅。前後不相見。故不得敵對相除。如是雖由一念解心起故惑用不起。然其本識之中惑染種子仍在。未滅故解心一念滅時還起惑用。如是解惑念念迭興之時。解用漸漸熏心增益解性之力。以成解用種子。即彼解用熏成種子之時即能熏彼惑染種子分分損減。如似以香熏於臭衣。香氣分分著衣之時臭氣分分而滅。惑種亦爾。解種分成惑即分滅也。以惑種分分滅故惑用漸弱。解種分分增故解用轉彊。如是除也。非如小乘說敵對除。但有語無義。然彼小乘亦還熏除而不知此道理也。問曰。解熏心時為見淨心。故得熏心為更有所由得熏心。答曰。一切解惑之用皆依一心而起。以是義故。解惑之用悉不離心。以不離心故起用之時。即自熏心更無所由。如似波浪之用不離水故波動之時即動水體。是以前波之動動於水故更起後波也。解惑之熏亦復如是。類此可知。問曰。此三性止觀為有位地。為無位地。答曰。不定。若就一相而言。十解分別性中止行成。十迴向依他性中止行成。佛果滿足真實性中止行成。若更一解地前分別性中止行成。地上依他性中止行成。佛果真實性中止行成。又復地前隨分具三性止行。地上亦具三性止行。佛地三性止行究竟滿足。又復位位行行俱行三止。即時凡夫始發心者亦俱行三性止行。但明昧有殊。託法無別也。又復總明三性止觀除障得益。謂三性止行成故離凡夫行。三性觀行成故離聲聞行。此名除障。三性止行成故得寂滅樂為自利。三性觀行成故緣起作用為利他。此為得益。斯辨第四止觀斷得竟。次明第五止觀作用者。謂止行成故體證淨心理融無二之性。與諸眾生圓同一相之身。三寶於是混爾無三。二諦自斯莽然不二。怕兮凝湛淵渟恬然澄明內寂。用無用相動無動相。蓋以一切法本來平等故。心性法爾故。此則甚深法性之體也。謂觀行成故淨心體顯。法界無礙之用自然出生。一切染淨之能興。大供具滿無邊剎。奉獻三寶惠施四生。及以吸風藏火。放光動地。引短促長。合多離一。殊形六道。分響十方。五通示現。三輪顯化。乃至上生色界之頂。下居兜率之天。託影於智幻之門。通靈於方便之道。揮二手以表獨尊。蹈七步而彰唯極。端坐瓊臺思惟寶樹。高耀普眼於六天之宮。遍轉圓音於十方之國。蓮花藏海帝網以開張。娑婆雜土星羅而布列。乃使同形異見一唱殊聞。外色眾彰珠光亂彩。故有五山永耀八樹潛輝。玉質常存權形取滅。斯蓋大悲大願熏習力故。一切法法爾一心作故。即是甚深緣起之用也。又止行成故其心平等不住生死。觀行成故德用緣起不入涅槃。又止行成故住大涅槃。觀行成故處於生死。又止行成故不為世染。觀行成故不為寂滯。又止行成故即用而常寂。觀行成故即寂而常用。又止行成故知生死即是涅槃。觀行成故知涅槃即是生死。又止行成故知生死及涅槃二俱不可得。觀行成故知流轉即生死不轉是涅槃。問曰。菩薩即寂興用之時。三性之中依於何性而得成立。答曰。菩薩依依他性道理。故能得即寂興用。兼以餘性助成化道。此義云何謂雖知諸法有即非有。而復即知不妨非有而有。不無似法顯現。何以故。以緣起之法法爾故。是故菩薩常在三昧而得起心憫念眾生。然復依分別性觀門故。知一切眾生受大苦惱。依依他性觀門故。從心出生攝化之用。依真實性觀門故。知一切眾生與己同體。依分別性止門故。知一切眾生可除染得淨。依依他性止門故。不見能度所度之相。依真實性止門故。自身他身本來常住大般涅槃。又若初行菩薩欲有所作先須發願。次入止門即從止起觀。然後隨心所作即成。何故須先發願。謂指剋所求請勝力加故。復何須入止。謂欲知諸法悉非有故。是故於一切有礙之法隨念即通何故即從止起觀。謂欲知一切法皆從心作故。是故於一切法有所建立隨念即成也。若久行菩薩即不如是。但發意欲作隨念即成也。諸佛如來復不如是。但不緣而照不慮而知。隨機感所應見聞不發意而事自成也。譬如摩尼無心欲益於世。而隨前感雨寶差別。如來亦爾。隨所施為不作心意而與所益相應。此蓋由三大阿僧祇劫熏習淳熟故得如是。更無異法也。
**The Second [Dependent Nature] - Calm and Insight**
Based on the previous practice of Calm, one now realizes that the pure virtues of the Buddhas are mental creations—empty, provisional forms. Because these empty forms arise through conditions, they are not nonexistent. Thus, pure functions manifest fully, repaying the causes accumulated throughout countless eons. They also adapt to conditions to transform beings, like rain soaking the delicate grass, expressing an unlimited power to respond. This is the mind's pure nature arising through conditions: peaceful yet always functional. Understanding this is called Insight.
Using this Insight as a foundation, one realizes that the virtues of self-benefit and benefiting others, born from the pure mind, exist yet do not truly exist, functioning yet always serene. Understanding this is called Calm. Calm and Insight should be practiced together; practicing them sequentially is also acceptable.
**The Third [True Nature] - Calm and Insight**
Based on the previous practice of Calm, one realizes that the pure virtues of all Buddhas are nothing but the single mind. This is called Insight. Furthermore, one realizes that the pure mind of the Buddhas is the pure mind of sentient beings, and the pure mind of sentient beings is the pure mind of the Buddhas—they are not two, not different. Because they are not different, one does not seek the Buddha's pure mind outside the mind. Because one does not seek the Buddha's mind outside the mind, discriminating thoughts naturally cease. With the deluded mind stilled, one knows that one's own mind and the Buddha's mind are originally one and the same. This is called Calm. This is the Calm and Insight of the True Nature.
Thus, among the three pure natures described above: In the first nature, one progresses from Insight to Calm. From this Calm, one enters the Insight of the second nature. From this Insight, one enters Calm. From this Calm, one enters the Insight of the third nature. From this Insight, one again enters Calm. Consequently, one realizes one's own mind and the Buddha's mind are equal and one. This is the fulfillment of practice within a single track.
Furthermore, because the great compassion and skillful means that motivated the initial Bodhicitta have been continuously conditioning the mind, one spontaneously generates diverse functions from within meditative concentration. Nothing is left undone, no form is left unmanifested. The boundless function of the Dharmarealm is unobstructed and unimpeded. This is called bringing practice into active expression. Functioning while serene, serenity while functioning—this is the dual manifestation of Calm and Insight. Even an ordinary person can at this very moment cultivate this dual practice of serenity and function. What does this mean? It means knowing that all things exist yet do not truly exist—this is *functioning while always serene*. They do not truly exist yet are not devoid of provisional appearances—this is *serenity while always functioning*. Therefore, form is precisely emptiness, but emptiness is not the destruction of form.
**Question:** Since you say the Buddha's mind and sentient beings' minds are not two nor different, why are there the distinct names 'Buddha' and 'sentient beings'?
**Answer:** The essence of mind is the same, yet it also possesses an unhindered quality of distinction. Because of this quality of distinction, it is possible to receive the conditioning of self-grasping since beginningless time. Due to the power of this conditioning, the mind's nature, depending on the conditioning, manifests distinct appearances. Based on these appearances of self-grasping, the two different names 'Buddha' and 'sentient being' are spoken of.
**Question:** Since Buddhas are free from self-grasping, how can there be distinctions among various Buddhas in the ten directions and three times?
**Answer:** When one is free from self-grasping and realizes the equality of the mind's essence, there truly is no distinction of ten directions or three times. However, originally, when in the causal ground and not yet free from grasping, each individual Buddha made their own vows, cultivated their own pure land, and transformed their own beings. Because these karmic activities differed in their conditioning of the pure mind, the mind's nature, depending on the power of their distinct conditioning, manifests these distinct Buddhas of the ten directions and three times, with different rewards and environments. This does not mean theThusness itself possesses these differentiating marks. For this reason, all Buddhas are simultaneously same and distinct—this has always been the natural principle. Therefore, the Sutras say, "Manjushri's Dharma is eternal. The Dharma King has only one Dharma. All unhindered beings walk a single path beyond birth and death. All Buddha bodies are only one Dharmakaya." This is a simultaneous discussion of sameness and difference. If it were only sameness without difference, why would the Sutras speak of 'All Buddha bodies' and 'all unhindered beings'? If it were only difference without sameness, why would the Sutras say 'only one Dharmakaya' and 'a single path beyond birth and death'? For this reason, the true mind, though equal, also possesses a quality of distinction. If one understands that a single mirror surface inherently contains the nature for manifesting many images, one will not be confused by the Dharmarealm's teachings.
**Question:** The true mind possesses a quality of distinction, so Buddhas and sentient beings are different from each other. The mind's essence is one, so all ordinary and holy beings share one Dharmakaya. Shouldn't it also follow: because of this quality of distinction, "others cultivate, I do not," and because the essence is one, "as others cultivate, I attain the Way"?
**Answer:** Because of the meaning of distinction, "what others cultivate is not my cultivation." Because the essence is one, "cultivation and non-cultivation are equal." Nevertheless, if one understands this meaning of shared essence, the virtues cultivated by others can also benefit oneself. Therefore, the Sutras say, "If a Bodhisattva knows that all virtues of the Buddhas are their own virtues, this is a wondrous Dharma." Furthermore, the Sutra says, "He shares one storehouse of roots of goodness with all Bodhisattvas." Therefore, practitioners should know that the meritorious deeds of all Buddhas, Bodhisattvas, Sravakas, sages, ordinary people, devas, and humans are all their own meritorious deeds. Therefore, they should rejoice.
**Question:** If so, shouldn't all ordinary people naturally attain the Way?
**Answer:** If the true mind only had the meaning of sameness, one would not need to cultivate and could rely on others to attain the Way. But then there would also be no distinction between self and other. Since theThusness also possesses the meaning of distinction, allowing for distinctions between self and other, could one depend entirely on others to seek the Way? One should cultivate one's own merits while also knowing that others' cultivation is one's own merit. Thus, mutually supporting each other, one can quickly accomplish the Way. How could one depend completely on others? Furthermore, one must know: if one cultivates only for oneself but does not recognize that others' cultivation is one's own, then one will not receive the benefit from them. This is like the poor son who did not know the man was his father or the wealth was his own. For over twenty years, he suffered poverty and lived in a grass hut. This illustrates the point. Therefore, relying on causes and conditions allows for swift accomplishment. If one seeks alone without relying on others, one can only gain the wages of a sweeper.
**Question:** You spoke earlier of the 'pure virtues of the Buddhas'. How many kinds are there?
**Answer:** Briefly, there are two kinds: 1) Self-benefit, and 2) Benefiting others. Within self-benefit, there are three: 1) Dharmakaya, 2) Sambhogakaya, and 3) Pure Land. Within benefiting others, there are two kinds: 1) Compliant transformation, and 2) Resistant transformation. Within compliant transformation, there are two: 1) Nirmanakaya and the transformation body, and 2) Pure Land and mixed, impure lands. These are the pure virtues of the Buddhas.
**Question:** The virtues of benefiting others are established provisionally according to conditions; they can be spoken of as skillful means, not ultimately real, only empty forms, existing yet not truly existing. But the virtues of self-benefit are the Dharmakaya and Sambhogakaya. They are the great, perfect awakened wisdom, realized through manifesting principle, characterized by eternity, bliss, self, and purity. How can they also be said to 'exist yet not truly exist'?
**Answer:** The virtues of self-benefit are indeed eternal, blissful, pure self, unchanging and immutable. They are so precisely because they are realized through manifesting principle. But precisely because they are realized through manifesting principle, they are functions arising from the conditioned nature of the mind's essence. Yet, function is not a separate function; function is entirely mind. Mind is not a separate mind; mind is entirely function. Therefore, when essence is applied to function, 'existence is non-existence'—only the single mind remains, yet ordinary function is not abandoned. When function is applied to essence, 'non-existence is existence'—the vibrant Dharmarealm is not hindered from being constantly serene. Serenity is function, called the Gate of Insight. Function is serenity, called the Practice of Calm. This is the dual practice of a single essence. But to help learners dissolve appearances and enter serenity, Calm and Insight are taught sequentially as distinct. This does not mean the Buddha's virtues are subject to change. Furthermore, 'form is emptiness' is called Calm; 'emptiness is not the extinction of form' is called Insight. This is true even for worldly dharmas. How much more so for the virtues of a Buddha—shouldn't they be simultaneously constantly functioning and constantly serene?
**Question:** The Buddha's virtues 'exist yet do not truly exist' yet can be permanent. Sentient beings also 'exist yet do not truly exist'—shouldn't they, likewise, be permanent?
**Answer:** A Buddha's virtues are realized through principle, bringing about a compliant function, hence they are permanent. A sentient being's virtues are hidden by principle, bringing about a resistant function, hence they are subject to birth and death. The virtue of permanence exists yet is non-existent, but also, being non-existent, it still exists. Thus, it is not hindered from being permanent. The function of birth and death exists yet is non-existent, but also, being non-existent, it still exists. Thus, it is not hindered from being subject to birth and death.
This concludes the section on the form of Calm and Insight as explained through the three pure natures. The third part is finished. Next, we will explain the fourth part: The elimination of hindrances and the attainment of benefits through Calm and Insight.
心性自清淨 諸法唯一心
此心即眾生 此心菩薩佛
生死亦是心 涅槃亦是心
一心而作二 二還無二相
一心如大海 其性恒一味
而具種種義 是無窮法藏
是故諸行者 應當一切時
觀察自身心 知悉由染業
熏藏心故起 既知如來藏
依熏作世法 應解眾生體
悉是如來藏 復念真藏心
隨熏作世法 若以淨業熏
藏必作佛果 譬如見金蛇
知是打金作 即解於蛇體
純是調柔金 復念金隨匠
得作蛇蟲形 即知蛇體金
隨匠成佛像 藏心如真金
具足違順性 能隨染淨業
顯現凡聖果 以是因緣故
速習無漏業 熏於清淨心
疾成平等德 是故於即時
莫輕御自身 亦勿賤於他
終俱成佛故
The mind’s nature is pure in essence; All things are nothing but mind alone.
This very mind is what we call a sentient being; This very mind is also bodhisattva and buddha.
Birth and death are nothing but mind; Nirvana is also nothing but mind.
One mind creates these two, Yet the two have no dual nature.
The one mind is like the great ocean, Its nature always one single flavor, Yet it contains all kinds of meanings— It is an inexhaustible treasure of truth.
Therefore, all practitioners should at all times Observe their own body and mind, And know that everything arises From the defiling karma that Perfumes and stores within the mind.
Once you understand that the tathagatagarbha Gives rise to worldly phenomena through perfuming, You should realize that the essence of all beings Is entirely the tathagatagarbha.
Then remember this true treasury mind: It follows perfuming to create worldly phenomena. If purified karma perfumes it, The treasury must bring forth buddhahood.
It’s like seeing a golden snake And knowing it was made by hammering gold— Then you understand that the snake’s body Is entirely soft, workable gold.
Remember too that gold follows the craftsman To take the form of serpents and insects— So you know the serpent’s body is gold, And if the craftsman wants, it becomes a buddha statue.
The treasury mind is like pure gold, Endowed with both compliant and resistant qualities, Able to follow impure or pure karma, Manifesting the results of ordinary beings and sages.
For these reasons, Quickly learn and cultivate undefiled karma, Perfume the pure mind, And swiftly accomplish the virtue of equality.
Thus, from this very moment, Do not look down on yourself, Nor despise others— Because eventually, all will become buddhas.
此明止觀作用竟。上來總明五番建立止觀道理訖。凡禮佛之法。亦有止觀二門。所言觀門禮佛者。當知十方三世一切諸佛。悉與我身同一淨心為體。但以諸佛修習淨業熏心故。得成淨果差別顯現遍滿十方三世。然一一佛皆具一切種智。是正遍知海是大慈悲海。念念之中盡知一切眾生心心數法。盡欲救度一切眾生。一佛既爾。一切諸佛皆悉如是。是故行者若供養時。若禮拜時。若讚歎時。若懺悔時。若勸請時。若隨喜時。若迴向時。若發願時。當作是念。一切諸佛悉知我供養。悉受我供養。乃至悉知我發願。猶如生盲之人於大眾中。行種種惠施。雖不見大眾諸人而知。諸人皆悉見己所作受己所施。與有目者行施無異。行者亦爾。雖不見諸佛而知諸佛皆悉見己所作受我懺悔。受我供養。如此解時。即時現前供養與實見諸佛供養者。等無有異也。何以故。以觀見佛心故。佛心者大慈悲是也。又若能想作一佛身相嚴好。乃至能得想作無量諸佛。一一佛前皆見己身供養禮拜者。亦是現前供養。何以故。以是心作佛是心是佛故。問曰。前之一番供養實有道理。可與現前供養無異。此後一番想作佛身者則無道理。何以故。以實不見佛身假想作見。即是妄想相故。答曰。佛在世時。所有眾生現前所見佛者。亦是眾生自心作也。是故經言。心造諸如來以是義故。即時心想作佛則與彼現前見佛一也。又復乃勝二乘現見佛者。何以故。以彼二乘所見之佛實從心作由無明故。妄想曲見謂從外來非是心作故。即是顛倒不稱心性緣起之義。是故經言。聲聞曲見。又復經言。是人行邪道。不能見如來。所言如來者即是真如淨心依熏緣起果報顯現故名如來。彼謂心外異來故言不能見也。我今所見諸佛雖是想心所作。但即能知由我想念熏真心。故心中現此諸佛。是故所見之佛不在心外。唯是真心之相。有即非有非有即有。不壞真寂不壞緣起。是故勝彼二乘現前見也。又若我以想心熏真心故。真心性起顯現諸佛。而言是妄想者。道場會眾皆以見佛之業熏真心故。盧舍那佛在於真心中現彼諸菩薩。亦是妄想。若彼菩薩所見之佛實從心起見時。即知不從外來非是妄想者。我今所見諸佛亦從心起亦知不從外來。何為言是妄想。又復彼諸菩薩所修見佛之業。悉是心作還熏於心。我今念佛之想。亦是心作還熏於心。彼此即齊。是故彼若非妄我即真實。問曰。若一切諸佛唯由眾生自心所作者。即無有實佛出世。答曰。不妨一切諸佛出世。而即是眾生自心所作。何以故。謂由一切諸佛一切眾生同一淨心為體故。然此淨心全體唯作一眾生。而即不妨全體復作一切凡聖如一眾生。是淨心全體所作。其餘一一凡聖悉皆如是。一時一體不相妨礙。是故若偏據一人以論心者。此人之體即能作。一切凡聖。如藏體一異中釋此義也。由此義故。一切諸佛唯是我心所作。但由共相不共相識義故。雖是我心能作諸佛而有見不見之理。如共相不共相識中具明。以是義故。若能方便假想者。此想即熏真心與諸佛悲智之熏相應故。於真心中顯現諸佛自得見之。此所現之佛以我假想見佛之業。與佛利他之業相應熏心起故。此佛即是我共相識也。是共相識故。即是真實出世之佛為我所見。若無見佛之業與佛利他之德相應熏心者。一切諸佛雖是我淨心所作。而我常不得見佛。是故若偏據諸佛以論淨心。即諸佛淨心作一切眾生。但佛有慈悲智力熏心故。得見一切眾生。若偏據眾生以論淨心。即眾生淨心作一切諸佛。但眾生有見佛之業熏心故。得見一切諸佛。是故假想熏心者。即心中諸佛顯現可見。所見之佛則是真實出世之佛。若不解此義故謂釋迦如來是心外實佛。心想作者是妄想作佛。如是執者雖見釋迦如來亦不識也。又復行者既如是知一切諸佛是心所作故。當知身及供具亦從定心出生。以是義故。當想自身心。猶如香藏王。身諸毛孔內。流出香煙雲。其雲難思議。充滿十方剎。各於諸佛前。成大香樓閣。其香樓閣內。無量香天子。手執殊妙香。供養諸最勝。或復想自身。遍滿十方國。身數等諸佛。親侍於如來。彼諸一一身。猶如大梵王。色相最殊妙。五體禮尊足。知身又供具。悉是一心為。不生妄想執。謂為心外有。復知諸菩薩。所有諸供具。悉施諸眾生。令供養諸佛。是故彼供具。即是我己有。知是己有故。持供諸如來。以己心作物。及施他己者。復迴施眾生。供獻諸最勝。深入緣起觀。乃能為此事。此觀門禮佛。止門禮佛者。當知一切諸佛及以己身一切供具。皆從心作。有即非有。唯是一心。亦不得取於一心之相。何以故。以心外無法能取此心相故。若有能取所取者。即是虛妄自體非有。如是禮者即名止門。復不得以此止行故。便廢息觀行。應當止觀雙行。所謂雖知佛身我身及諸供具體唯一心。而即從心出生緣起之用熾然供養。雖復熾然供養。而復即知有即非有。唯是一心平等無念。是故經言。供養於十方。無量億如來。諸佛及己身。無有分別相。此是止觀雙行也。凡食時亦有止觀兩門。所言觀者。初得食時為供養佛故。即當念於此食是我心作。我今應當變此疎食之相以為上味。何以故。以知諸法本從心生還從心轉故。作是念已。即想所持之器以為七寶之鉢。其中飲食想為天上上味。或作甘露。或為粳糧。或作石蜜。或為酥酪。種種勝膳等。作此想已。然後持此所想之食施與一切眾生。共供養三寶四生等食之。當念一切諸佛及賢聖。悉知我等作此供養。悉受我等如是供養。作此供養已。然後食之。是故經言。以一食施一切。供養諸佛及諸賢聖。然後可食。問曰。既施與三寶竟。何為得自食。答曰。當施一切眾生共供養三寶時。即兼共施眾生食之。我此身中八萬戶蟲。即是眾生之數故。是故得自食之令蟲安樂。不自為己。又復想一鉢之食。一一米粒復成一鉢上味飲食。於彼一切鉢中一一粒米。復成一鉢上味飲食。如是展轉出生滿十方世界悉是寶鉢。成滿上味飲食。作此想已。持此所想之食。施與一切眾生。令供養三寶四生等。作此想已。然後自食令己身中諸蟲飽滿。若為除貪味之時。雖得好食。當想作種種不淨之物食之。而常知此好惡之食。悉是心作虛相無實。何故得知以向者鉢中好食。我作不淨之想看之。即唯見不淨。即都不見淨故。將知本時淨食亦復如是。是心所作此是觀門。止門喫食者。當觀所食之味及行食之人。能食之口別味之舌等。一一觀之。各知從心作故。唯是心相有即非有。體唯一心。亦不得取於一心之相。何以故。以心外無法能取此心相故。若有能取所取者。即是虛妄自體非有。此名止門。凡大小便利亦有止觀。所言觀者。當於穢處作是念言。此等不淨悉是心作。有即非有。我今應當變此不淨令作清淨。即想此穢處作寶池寶渠。滿中清淨香水。或滿酥酪。自想己身作七寶身。所棄便利即香乳酥蜜等。作此想已。持施一切眾生。即復知此淨相唯是心作虛相無實。是名觀門。所言止門者。知此不淨之處及身所棄不淨之物。唯是過去惡業熏心故。現此不淨之相可見。然此心相。有即非有。唯是一心平等無念。即名止門。問曰。上來所有淨不淨法。雖是心作皆由過去業熏所起。何得現世假想變之即從心轉。答曰。心體具足一切法性。而非緣不起。是故溷中穢相由過業而得現。寶池酥酪無往緣而不發。若能加心淨想。即是寶池酥酪之業熏心故。淨相得生厭惡之心。空觀之心。即是除滅不淨之緣。淨熏心故穢相隨滅。此蓋過去之業定能熏心起相。現世之功亦得熏心顯妙用也。如此於大小便處假想熏心而改變之。其餘一切淨穢境界。須如是假想熏心以改其舊相。故得現在除去憎愛亦能遠與五通為方便也。然初學行者未得事從心轉。但可閉目假想為之。久久純熟即諸法隨念改轉。是故諸大菩薩乃至二乘小聖五通仙人等。能得即事改變無而現有。問曰。諸聖人等種種變現之時。何故眾生有見不見。答曰。由共相識故得見。由不共相識故不見。問曰。菩薩神通與二乘神通有何差別。答曰。二乘神通但由假想而成。以心外見法故有限有量。菩薩神通由知諸法悉是心作。唯有心相心外無法。故無限無量也。又菩薩初學通時亦從假想而修。但即知諸法皆一心作。二乘唯由假想習通。但言定力不言心作。道理論之一等心作。但彼二乘不知故有差別也。
This concludes the explanation of the function of Calm and Insight. Above, we have fully discussed the five principles for establishing the methods of Calm and Insight.
Generally, the practice of bowing to the Buddha also comprises the two methods of Calm and Insight.
**Regarding Bowing as Insight Practice:**
You should know that all Buddhas of the ten directions and three times share the same Pure Mind as their essential nature with your own body. However, because the Buddhas cultivated pure karma which permeated their minds, they attained a pure result that appears as distinct, fully pervading the ten directions and three times. Moreover, each and every Buddha possesses All-Knowing Wisdom; they are the Ocean of Perfect Knowledge and the Ocean of Great Compassion. In every single thought, they fully know the minds and mental factors of all beings, and they wholeheartedly desire to rescue and save all beings. Since it is so for one Buddha, it is so for all Buddhas.
Therefore, when a practitioner makes offerings, bows in reverence, praises, repents, urges the Buddha to teach, rejoices, dedicates merit, or makes vows, they should think: "All Buddhas know that I am making offerings. They all accept my offerings. They even know the vows I make."
This is like a person born blind who, amidst a crowd, gives various charitable gifts. Although they cannot see the people in the crowd, they know that everyone sees what they are doing and receives what they give. This is no different from a sighted person giving charity. The practitioner is the same. Although they cannot see the Buddhas, they know that all the Buddhas see what they are doing—accepting their repentance and receiving their offerings. Understanding this, the offering they make in this present moment is no different from the offering made by someone actually seeing the Buddhas. Why? Because they have seen the Buddha's mind. What is the Buddha's mind? It is Great Compassion.
Furthermore, if one can visualize one Buddha's body with excellent marks, or even visualize countless Buddhas, and see their own body making offerings and bowing before each Buddha, this is also a form of direct, 'in-presence' offering. Why? Because this mind creates the Buddha, and this mind *is* the Buddha.
**Question:** The first kind of offering (knowing the Buddhas see us) has a real principle and can be considered no different from actual in-presence offering. But this second kind of visualizing Buddha bodies has no principle. Why? Because you are not actually seeing the Buddha's body; it is a visualized, imagined sight. This is a product of delusional thinking.
**Answer:** Even when the Buddha was in the world, the beings who saw the Buddha in front of them were also seeing what their own minds had created. Therefore, a sutra says: "The mind creates the Thus-Come Ones." Because of this principle, at that moment, the Buddha created by the mind in thought is identical to the Buddha seen in person in front of one.
Furthermore, this visualization surpasses the in-presence vision of the Buddha seen by the Two Vehicles (Śrāvakas and Pratyekabuddhas). Why? The Buddha seen by those of the Two Vehicles is actually produced from the mind, but due to ignorance, their deluded, distorted view arises, believing the Buddha comes from outside. They do not realize it is mind-made. Therefore, their view is inverted and does not accord with the principle of Dependent Arising from the True Mind.
This is why a sutra says, "The Śrāvakas have a distorted view," and another sutra says, "This person practices a wrong path and cannot see the Thus-Come One." "Thus-Come One" means the True Suchness, the Pure Mind, which, based on the permeation of conditions, manifests as a resulting reward. Hence, it is called the Thus-Come One. Those who think it comes from a source outside the mind are said to not be able to see him.
The Buddhas I see now, although created by my visualizing mind, I know they appear in my mind because my thoughts and recollections permeate my True Mind. Therefore, the Buddhas I see are not outside my mind. They are merely the appearance of my True Mind—existent yet non-existent, non-existent yet existent. They neither destroy the Absolute Stillness nor destroy Dependent Arising. Therefore, this surpasses the in-presence vision of the Two Vehicles.
Furthermore, if the Buddhas that appear from the activation of my True Mind because my visualizing mind permeates it are said to be delusions, then the assembly at the Enlightenment site (where Vairocana Buddha appears) also saw the Buddha due to their karma of seeing the Buddha permeating their True Minds. Are the Bodhisattvas who saw Vairocana Buddha appear from within the True Mind also seeing a delusion?
If those Bodhisattvas saw the Buddha arising from their minds, and at the moment of seeing, they knew it did not come from outside and was not a delusion, then I now see the Buddhas also arising from my mind, and I also know they do not come from outside. Why should it be called a delusion? Furthermore, the karma of seeing the Buddha that those Bodhisattvas cultivated was all mind-made and again permeated their minds. My current thoughts of recollecting the Buddha are also mind-made and permeate my mind. The two principles are the same. Therefore, if that is not a delusion, then mine is also real.
**Question:** If all Buddhas are only created by the minds of beings, then there is no real Buddha who appears in the world.
**Answer:** This does not negate the fact that all Buddhas appear in the world, while at the same time being only creations of beings' minds. Why? Because all Buddhas and all beings share the same Pure Mind as their essence. This Pure Mind, in its entirety, creates a single being, yet in its entirety, it simultaneously creates all ordinary and holy beings without any hindrance.
Therefore, if we analyze based on one person, that person's essential nature can create all ordinary and holy beings. This truth is explained in the section on "One and Many in the Storehouse Nature." Because of this, all Buddhas are only created by my mind.
However, due to the principles of "shared consciousness" and "individual consciousness," although my mind can create all Buddhas, there is the principle of seeing or not seeing them, as detailed in the explanation of shared and individual consciousness. Therefore, if one can skillfully use visualization (provisional thought), this thought permeates the True Mind and, because it corresponds with the compassion and wisdom of the Buddhas, the Buddhas appear from the True Mind, and one sees them. Because my karma of seeing the Buddha through visualizing and the Buddha's karma of benefiting others respond and permeate the mind, the Buddha that appears is my *shared consciousness*. Because it is shared consciousness, it is the real, worldly-appearing Buddha that I see.
If one lacks the karma to see the Buddha that responds to and permeates the mind with the Buddha's virtuous quality of benefiting others, then although all Buddhas are created by my Pure Mind, I will constantly be unable to see them. Therefore, if we analyze based on the Buddhas, the Pure Mind of the Buddhas creates all beings. But the Buddhas, having the power of compassion and wisdom, can see all beings.
If we analyze based on beings, the Pure Mind of beings creates all Buddhas. But if a being has the karma of seeing the Buddha permeating their mind, they can see all Buddhas. Therefore, when the mind is permeated by visualization, the Buddhas appear and become visible in the mind. The Buddhas that are seen are the real, worldly-appearing Buddhas. If one does not understand this principle and asserts that Śākyamuni Tathāgata is a real Buddha outside the mind and that the Buddha created by the mind is a delusional Buddha, then even if such a person sees Śākyamuni Tathāgata, they still would not recognize him.
Furthermore, because the practitioner knows all Buddhas are created by the mind, they should also know that their body and offerings arise from the mind of meditative concentration. Based on this principle, they should visualize their own mind as a great storehouse of incense. From the pores of their body, they should visualize clouds of fragrant smoke arising. These inconceivable clouds fill worlds in the ten directions.
Before each Buddha, they should visualize a great incense pavilion. Inside this incense pavilion, countless celestial beings of incense, holding wondrous incense, make offerings to the Supreme Beings. Alternatively, they might visualize their own body filling all the lands in the ten directions, with as many bodies as there are Buddhas, personally serving the Thus-Come Ones. Each and every one of these bodies, as radiant and beautiful as King Brahmā, prostrates in full body length at the feet of the Honored Ones.
Know that the body and the offerings are all from the One Mind. Do not give rise to the delusion of grasping that they exist outside the mind. Also, know that all the offerings Bodhisattvas make are given to all beings to offer to all Buddhas. Therefore, their offerings are also my own. Knowing that they are my own, I hold them to offer to the Thus-Come Ones. With the objects I create with my mind and what I give to others, I again transfer the merit to beings to offer to the Supreme Ones. One who delves deep into the insight of Dependent Arising can do this.
**Regarding Bowing as Calm Practice:**
You should know that all Buddhas, your own body, and all offerings are made by the mind. They exist yet are non-existent; they are merely the One Mind. However, one should not grasp even the mark of the One Mind. Why? Because there is no dharma outside the mind that can grasp this mark of the mind. If there is a grasper and a grasped, it is false and its own nature is non-existent. Bowing like this is called the Calm method.
One should not, because of this Calm practice, abandon the Insight practice. One should practice both Calm and Insight simultaneously. That is to say, although one knows that the Buddha's body, one's own body, and all offerings are essentially only the One Mind, one should, from that mind, generate the functions of Dependent Arising and engage in vigorous offerings.
Although one engages in vigorous offerings, one also knows that existence is non-existence, only the One Mind, equal and without thoughts. Therefore, a sutra says: "Offering to the Buddhas in the ten directions, countless in their billions, the Buddhas and one's own body, have no mark of differentiation." This is the simultaneous practice of Calm and Insight.
**Regarding Eating as Calm and Insight Practice:**
Generally, for eating, there are also the two methods of Calm and Insight.
**Regarding the Insight method:** When you first receive food, in order to offer it to the Buddha, you should think that this food is created by your mind. You should now change the mark of this coarse food into a supreme taste. Why? Because you know that all dharmas originate from the mind and, being from the mind, can be transformed. Having this thought, visualize your bowl as a precious seven-jeweled bowl. Visualize the food in it as the supreme celestial taste—perhaps as sweet nectar, fine rice, rock candy, or ghee and yogurt, and various other delicacies.
After making this visualization, offer this visualized food to all beings, together making offerings to the Three Jewels and the beings of the four modes of birth (from womb, egg, moisture, and transformation) for them to eat. Think that all Buddhas and Sages know you are making this offering and that they all accept it. After making this offering, you may then eat.
For this reason, a sutra says: "With one gift of food, give to all, making offerings to all Buddhas and all Sages. Then you may eat."
**Question:** Since the food has been offered to the Three Jewels, why can you eat it yourself?
**Answer:** When you offer it together with all beings to the Three Jewels, it is also simultaneously given to beings for them to eat. The eighty thousand types of worms in your body are counted among beings. Therefore, you can eat it yourself to bring comfort to those worms, not for your own sake.
Furthermore, visualize each grain of rice in your single bowl transforming into another bowl of supreme-tasting food. Then, visualize each grain of rice in each of those bowls transforming again into a bowl of supreme-tasting food. In this way, let the process expand until the worlds of the ten directions are filled with precious bowls, each filled with supreme food.
Having made this visualization, offer this visualized food to all beings for them to make offerings to the Three Jewels and the four kinds of beings. After this visualization, you may eat to satisfy all the worms in your body.
If you are trying to remove attachment to flavors, even when eating good food, you should visualize it as various impure things. Yet you should always know that both good and bad food are only mental creations, empty appearances, with no reality. How do we know this? Because if you visualize the good food in the bowl as impure and look again, you only see the impure and do not see the pure. From this, you can understand that the original pure food was also the same—a mental creation. This is the Insight method.
**Regarding the Calm method of eating:** Observe the taste of the food you are eating, the person serving the food, the mouth that can eat, and the tongue that distinguishes tastes. Observe each of them individually. Know that they are all made by the mind. Therefore, they are only mental appearances—existent yet non-existent. Their essence is merely the One Mind. However, do not grasp even the mark of the One Mind. Why? Because there is no dharma outside the mind that can grasp this mark of the mind. If there is a grasper and a grasped, it is false and non-existent. This is called the Calm method.
**Regarding Urination and Defecation as Calm and Insight Practice:**
Generally, when relieving yourself, there are also methods of Calm and Insight.
**Regarding the Insight method:** In that place of impurity, think: "All this impurity is a mental creation. It exists yet is non-existent. I should now transform this impurity into purity." Visualize that place as a precious pool and a precious canal, filled with pure, fragrant water, or perhaps filled with ghee and yogurt. Visualize your own body as a body of precious jewels. Imagine the excrement you pass as fragrant milk, ghee, or honey. After this visualization, offer it to all beings.
Then immediately know that this pure appearance is only a mental creation, an empty appearance with no reality. This is called the Insight method.
**Regarding the Calm method:** Know that the place of impurity and the impure objects you pass from your body appear as visible impure marks only because of the permeation of past evil karma. However, these mental marks—existent yet non-existent—are merely the One Mind, equal and without thoughts. This is called the Calm method.
**Question:** All pure and impure dharmas mentioned above, although created by the mind, arise due to the permeation of past karma. How can we, in this present life, change them with visualization and make them follow the mind's transformation?
**Answer:** The mind's essence is replete with the potential for all dharmas, but it does not arise without conditions. Therefore, the impure appearance in the latrine appears due to past karma. The precious pool and ghee will not arise without a conducive condition.
If one can exert effort with a pure mind, visualizing purity, this pure visualization is the karma that permeates the mind for the precious pool or ghee, and thus the pure appearance arises. A mind of disgust or a mind of insight (emptiness) is the condition for extinguishing the impure. Because the pure state permeates the mind, the impure appearance disappears. So, while past karma can certainly permeate the mind and cause appearances, efforts in the present life can also permeate the mind and manifest wonderful functions.
In this way, in the place where one relieves oneself, one permeates the mind with visualization and changes the situation. For all other pure and impure situations, one should similarly use visualization to permeate the mind and change its old appearances. Thus, in the present moment, one removes attraction and aversion, and in the long term, this becomes a method to achieve the Five Supernatural Powers.
For a beginner, situations may not yet change with the mind. One can only close their eyes and practice visualization. After prolonged familiarization, all dharmas will change and turn according to thought. Therefore, great Bodhisattvas, even those of the Two Vehicles and the saints of the Five Supernatural Powers, can instantly change objects and bring non-existence into existence.
**Question:** When the various saints manifest various transformations, why do some beings see them and some not?
**Answer:** Beings see them due to shared consciousness; they do not see them due to individual consciousness.
**Question:** What is the difference between the supernatural powers of a Bodhisattva and those of the Two Vehicles?
**Answer:** The supernatural powers of the Two Vehicles are only formed through visualization. Because they see dharmas as existing outside the mind, their powers are limited and finite. The supernatural powers of a Bodhisattva arise from knowing that all dharmas are solely mental creations, having only mental marks with no dharmas outside the mind. Therefore, they are limitless and infinite.
When a Bodhisattva first learns supernatural powers, they also cultivate them through visualization. However, they immediately know that all dharmas are only creations of the One Mind. The Two Vehicles, on the other hand, only practice supernatural powers through visualization; they speak only of the power of meditative concentration, not creation by the mind.
In principle, both are equally creations of the mind. However, because the Two Vehicles do not know this, there is a difference.
大乘止觀法門卷第四