---
title: "顯密圓通成佛心要集 · 顯密圓通成佛心要"
description: "顯密圓通成佛心要集由遼代高僧道㲀（道厄殳）所集，成書於遼代晚期。該書系統融合顯教與密教思想，以華嚴宗圓融理念為基礎，會通顯密修法，闡述從發心到成佛的完整次第。內容涵攝顯教教理與密教儀軌，強調顯密雙修、理事圓融的實踐體系。此作是漢傳佛教中罕見的顯密融合巨著，對後世佛教尤其是密教在漢地的傳播影響深遠，被視為研究中國佛教顯密關係的重要文獻，具有崇高的佛教地位與學術價值。"
url: "https://rushiwowen.co/en/r/cmcxxfwwm2180ky04y608xnwz"
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原夫如來一代教海。雖文言浩瀚。理趣淵沖。而顯之與密統盡無遺。顯謂諸乘經律論是也。密謂諸部陀羅尼是也。爰自摩騰入漢。三藏漸布於支那。無畏來唐。五密盛興於華夏。九流共仰七眾同遵。法無是非之言。人析修證之路。暨經年遠誤見彌多。或習顯教。輕誣密部之宗。或專密言。昧黷顯教之趣。或攻名相。鮮知入道之門。或學字聲。罕識持明之軌。遂使甚深觀行。變作名言。祕密神宗。翻成音韻。今廼不揆瑣才。雙依顯密二宗。略宗成佛心要。庶望將來悉得圓通。故依教理略啟四門。一顯教心要。二密教心要。三顯密雙辯。四慶遇述懷已下四段之中。為避文繁。或暗用聖教。或義引經文。覽者應知。且初顯教心要者。謂賢首清涼。共判如來一代時教而有五種。一小乘教。謂阿含等六百餘卷經。婆沙等六百餘卷論。說一切法從因緣生。明三界不安。了人空真理。修自利之行。忻小乘之果。二大乘始教有二。一法相宗。謂深密佛地等數十本經。瑜伽唯識等數百卷論。說一切法皆是唯識。了二空真理。修六度萬行。趣大乘佛果。於中多談法相之義。二無相宗。謂諸部般若等千餘卷經。中百門等數本論文。說一切法本來是空無始迷情妄認為有。欲證菩提以為所得。修習萬行。於中多談無相空義。斯之兩宗。皆是大乘初門。故名曰始。始者初也。三一乘終教。謂法華涅槃等四十餘部經。寶性佛性等十餘部論。說一切眾生皆有佛性。從本已來靈明不昧。了了常知。無始迷倒不自覺悟。欲成佛果須先了悟自家佛性。後方稱性修習本有無量妙行。多談法性是大乘盡理之教。故名曰終。終者盡也。四一乘頓教。謂楞伽思益經文。達磨所傳禪宗。說一切妄相本空真心本淨。元無煩惱本是菩提。唯談真性不依位次成佛。故名曰頓。五不思議乘圓教。謂華嚴一經。十地一論。全說毘盧法界普賢行海。於中所有若事若理若因若果。一具一切重重無盡。總含諸教無法不收。稱性自在無障無礙。逈殊偏說故名為圓。此之五教。前前者是淺是權。後後者是深是實。若以圓教望之前四。皆是應根權施設也今且據對待而論。言前四是權圓教為實。若定執圓教為實缺前四教亦非圓暢。若五教俱傳偏圓共讚。逗根方足已下為圓教。中具含前教行門。故不別說今依圓教修行略分為二。初悟毘盧法界。後修普賢行海。且初悟毘盧法界者。謂華嚴經所說。一真無障礙法界或名一心。於中本具三世間一器世間。為一切國土。二眾生世間。謂一切有情。三智正覺世間。謂一切聖人四法界一事法界。二理法界。三事理無礙法界。四事事無礙法界一切染淨諸法。未有一法出此法界。此是一切凡夫聖人根本之真心也亦是根本之真身汎言真心而有二種。一同教真心。二別教真心。於同教中復有二種。一終教真心。二頓教真心。且初終教真心者。故首楞嚴經云。當知虛空生汝心內。猶如片雲點太清裏。況諸世界在虛空耶自家真心猶如太清之天。十方虛空喻似一片之雲。即知真心極大虛空極小。虛空比於真心尚爾極小。況諸世界在虛空中耶又云。空生大覺中。如海一漚發。有漏微塵國。皆依空所生大覺即是真心異名。真心廣大猶如大海。虛空微小似一浮漚。況諸國土皆依虛空生耶。若比真心即是小中之小又云真心遍圓含裹十方。反觀父母所生之身。如彼十方虛空之內。吹一微塵若存若亡。又云不知色身外洎山河虛空大地。咸是妙明真心中物。又云一切世間諸所有物。皆即菩提妙明真心既言皆即菩提妙明真心。非是世間諸法在真心內別有其體。即知盡法界所有。虛空大地情與非情。全是一味妙明真心。凝然清淨不增不減一切眾生從無始來迷却此心。妄認四大為身緣慮為心。譬如百千箇澄清大海不認。但認一小浮漚若了四大之身緣慮之心。緣生無性全是真心。如了浮漚。緣生無體全是海水。近有儒生罕覽佛經。聞斯廣大真心懵然未信。余尋喻云。此是如來親說。但是自心迷倒不見。安得不信。且如俗書莊子云。北溟有魚其名為鯤。鯤之大不知其幾千里。化而為鳥其名為鵬。鵬之背不知其幾千里。怒而飛其翼若垂天之雲。將徙於南溟。水擊三千里。摶扶搖而上者九萬里。列子云。世豈知有此物哉。大禹行而見之。伯益知而名之。夷堅聞而志之。不可為自目不親覩。亦不信有此物耶。俗書所說有相物情尚爾。何況如來所說無相真心也。寶性論云。聲居者不知宇宙之通泰是也後頓教一心者。謂絕待一心。彌滿清淨中不容他。一切妄相本來是無。絕待真心本來清淨。華嚴經云。法性本空寂無取亦無見。性空即是佛不可得思量。起信論云。一切諸法從本已來。離言說相離名字相離心緣相。畢竟平等無有變易不可破壞。唯是一心故名真如。謂前終教隨眾生迷說有色身山河虛空大地世間諸法。令諸眾生翻妄歸真。了達色身山河虛空大地世間諸法。全是一味妙明真心。今頓教中。本無色身山河虛空大地世間諸法。本是一味絕待真心。故清涼云。總不說法相唯辯真性。即知周遍法界。本是一味絕待真心。寂然清淨不生不滅不增不減。欲要易解周遍法界。喻似一顆瑩淨圓珠。朗然清淨無影無像無內無外。清涼云。照體獨立物我一如。達磨云。我法以心傳心不立文字。即傳此心。曹溪云。明鏡本清淨何假出塵埃。亦是此心也。一切眾生從無始來。不了此心妄見諸相。猶如眼病橫見空華圓覺經云。妄認四大為自身相。六塵緣影為自心相。譬彼病目見空中華若了真心本無諸相。如虛空中本無諸華。圓覺經云。如來因地修圓覺者。知是空華即無流轉。亦無身心受彼生死。非作故無本性無故。今頓教中空華之喻甚為切要。今時緇素宗禪者。極廣洎乎開示此心多不入神。如葉公好龍真龍現前愕然不顧。若未悟此心非是真禪。是故欲修禪行。先須了悟此一心也二別教一心者。謂一真無障礙大法界心。含三世間具四法界。全此全彼而無障礙。即知包羅法界圓裹十方。全是一真大法界心。於此一真大法界內。所有若凡若聖若理若事。隨舉一法亦皆全是大法界心。乃至唯舉一塵亦皆全是大法界心。華嚴經云。華藏世界所有塵。一一塵中見法界。又一塵既是大法界心。於此一塵大法界內。復舉一塵亦皆全是大法界心。若橫若竪重重舉之。重重皆是大法界心。故清涼大師。於華嚴十地品疏。說帝網無盡一心也。一切眾生從無始來迷妄。不知無盡法界是自身心。於中本具帝網無盡色心功德。即與毘盧遮那身心齊等。却將自家無障無礙佛之身心。顛倒執為雜染眾生。譬如金輪聖王統四天下。身智具足富樂無比。忽然昏睡夢為蟻子。於夢位中但認已為蟻子。不覺本是輪王無盡法界之佛世喻難況。今但喻迷真執妄之義。智者應知是故欲求成就究竟佛果。切須悟此毘盧法界。若未悟此法界。縱經多劫修習萬行。徒自勞苦不得名為真實菩薩。亦不能生如來家。故華嚴經云。不了於自心云何知正道。彼由顛倒慧增長一切惡。清涼云不依此悟所作非真。自為修行元來結業此無盡法界一心人罕能知。知亦寡信信亦鮮解。解亦難臻此境。是以多劫菩薩不信不解。上首聲聞如盲如聾。其有宿熏圓根宜此駐意。若能信悟在懷。當日生於佛家。恐人難信今舉例況之。如法苑珠林說。有一術人路行見一人擔檐上有籠子可受升餘。告擔人云。我步行疲極。欲寄君籠子內。願相許耳。擔人慮是狂人。便語云任君入耳。乃跳入籠子中。籠子非大術人非小。擔之而行也。不覺重行數十里。擔人於一樹下住食。乃呼術人共食。術人云我自有飲食。擔人視之。見籠中有種種器物飲食。告擔人云。我欲與婦共食。即口中吐出一女子。容貌甚美二人共食。食已其夫便睡。婦告擔人。我有外夫欲來共食。夫若覺時君勿道之。婦便口中出一丈夫共食。三人籠中全不逼窄。良久其夫身動欲覺。其外夫告擔人云且去。其婦即置外夫口中。器物飲食亦置口中。其夫覺已。復置婦在口中云云。此是世間小術尚爾。重重相容而無障礙。豈況毘盧無障礙法界耶。應須諦而信之思而解之。勿要高推聖境虛度一生者哉後修普賢行海者。既得了悟無障礙法界。於自本心。於中本具十華藏世界微塵數相好。帝網無盡神通功德。與十方諸佛更無差別。奈無始局執妄情。習以性成卒難頓盡。致令自家神通功德。不能盡得自在受用。故須稱自家毘盧法界。修本有普賢行海。令無盡功用疾得現前。華嚴經云修此法者少作功力疾得菩提。雖普賢行海浩瀚無涯一藏教中所說行門。皆是華嚴普賢之行。但應權淺根宜之流出也今就觀行略示五門。一諸法如夢幻觀。二真如絕相觀。三事理無礙觀四帝網無盡觀。五無障礙法界觀。且初諸法如夢幻觀者即當事法界觀謂常觀一切染淨諸法。全體不實皆如夢幻。此能觀智亦如夢幻。華嚴經云。譬如夢中見種種諸異相。世間亦如是與夢無差別。又云度脫諸眾生令知法如幻。眾生不異幻了幻無眾生。又金剛經云。一切有為法如夢幻泡影。如露亦如電應作如是觀。肇公云。虛兮妄兮三界不實。夢兮幻兮六道無物。一切眾生從無始來。執一切法而為實有。致使起惑造業循環六道。若常想一切名利怨親三界六道。全體不實皆如夢幻。則愛惡自然淡薄。悲智自然增明此夢幻觀圓覺疏中名起幻消塵觀。天台名假觀。亦名方便隨緣止。謂分明鑒照曰觀。寂然不亂曰止即觀中便有止。止中便具觀。乃止觀雙運也。餘諸止觀准此解之。若人雖信解圓教。而煩惱厚重不能習得此夢幻觀者。應作不淨觀。謂觀身五種不淨。一種子不淨。謂父精母血赤白二色和合成故。智度論云。是身種不淨非餘妙寶物。不由白淨生但從穢道出。二住處不淨。謂在母腹中生臟之下熟臟之上。不淨流溢污穢充滿。彼中住故。又海山云。不淨乃作衣裝。污穢便為飲食。三自體不淨。謂三十六物皆是不淨共和合故。言三十六者。外有十二。髮毛爪齒垢污大小二遺眵淚涕唾。次有十二。皮膚血肉肪䐧腦膜骨髓筋脈。中有十二。心肝膽腑脾腎腸胃生臟熟臟赤痰白痰。即知從頂至足皆是不淨。永嘉師云。革囊盛糞膿血之聚。不淨流溢蟲蛆住處。鮑肆廁孔亦所不及。四自相不淨。謂九竅常流諸穢惡故。言九竅者。兩耳出垢兩眼出眵淚。兩鼻出濃涕。口出涎唾。大便道出屎。小便道出尿。智度論云。種種不淨物充滿於身中。常流出不淨如漏囊盛物。五究竟不淨。謂命終身壞胮脹臭穢。膿血蛆分不堪近故。天台云。從足至頭從頭至足。循身觀察唯見胮脹壞爛。大小便道蟲膿流出。臭極死狗。心地觀經云。應觀自身臭穢不淨。猶如死狗。金光明經云。我從久來恃此身。臭穢膿流不可愛。雖常供養懷怨害。終歸棄我不知恩。觀自身竟復觀他人。若男若女所有之身。皆具五種不淨。乃至觀一切世間有情之身。皆是不淨。故起信論云。應觀世間一切有身。悉皆不淨種種穢污。無一可樂。既觀皆是不淨。貪愛之心自然不起。阿含經說。昔有國王嗜欲無厭。有一比丘以偈諫曰。目為眵淚窟。鼻是穢涕囊。口為涎唾器。腹是屎尿倉。但王無慧目。為色所耽荒。貧道見之惡。出家修道場。天台云。雖觀不淨能成大事。如海中屍依之得度。或作骨鎖觀。應先觀想自身額上。皮肉爛墜唯見白骨。漸漸從狹至寬。想於一頭皮肉爛墜見於白骨。乃至全身皆見白骨。既見自身一具骨鎖。分明現已。復觀餘人爛墜亦爾。觀第二具已。漸次觀於一房一寺一城一國乃至遍地。以海為邊骨鎖充滿。為令觀心增長。復却從寬至狹漸略而觀。唯見一國皆是骨鎖。漸見一城一寺一房一具。又於一具中。乃至漸漸唯見眉間少許白骨。見眉間已專注一緣湛然而住。如是修習乃至得定。此觀成就一切貪愛自然消亡。或作數息觀。應從淺至深次第進修。先須調和自家氣息。不澁不滑專注一心數出入息。先數入息後數出息。從一至十終而復始。想心在數不令散亂。若寬自心不假功力。運任徙一至十住數息中。然更一心隨息出入。若息入時心乃隨之。從鼻至喉從喉至心。臍臗脾脛乃至脚指。若息出時心亦隨之。息出離身為至一搩一尋等。一心恒隨息之出入。若覺心息任運相依。然更繫念唯在眉間。或在鼻端安止其心。觀息住身如珠中縷。為冷為暖為損為益。若覺身湛湛然悅樂。然更諦觀微細之息。及觀全身三十六物內外不淨。又觀心識剎那不住。如是修習覺息出入遍諸毛孔。心眼開明徹見身內。三十六物及諸蟲戶。方更轉修。其餘行門更有別說。恐繁且止。如經中說。觀出入息三世諸佛入道之初門也。或作我空觀。應須作意推尋。今此之身本來無我。但是色心二法和合為相。色有地水火風之四類。所謂毛髮爪齒皮肉筋骨髓腦垢色皆是其地。涕唾膿血津液涎沫痰淚精氣大小便利皆是其水。暖是其火。動轉是風。心有受想行識之四類。所謂領納是受。取像是想。造作是行。了別是識。於此八類何者是我。若皆是我即有八我。又況色中復有三百六十段骨。段段各別。皮毛筋肉肝心脾腎各不同。是諸心數等亦各不同。見不是聞喜不是怒。既有此眾多之物。不知定取何者為我。若皆是我我即百千。一身之中多生紛亂。離此之外復無別法。翻覆推我皆不可得。便知此身但是眾緣假和合相。本來無我。行者晝夜恒作此觀甚妙。為一切眾生從無始來。執身為我因寶此我。貪求名利欲榮益我。嗔違情境恐侵損我。愚癡之情非理計校。今既常觀此身本來無我。即三毒自滅。三毒既滅三界自離也。或他法空觀。應須諦觀此身色心二法。色有地水火風。心有受想行識。於此八法一一諦觀。皆從緣生都無自性。八法當體皆是空也。初心行者。宜習此等觀門。隨心所樂或一或二。乃至五種皆得修習。心觀法門唯貴修鍊。鍊之有味說之言淡也二真如絕相觀者即當理法界觀於中安心復有三門。一者常觀遍法界。唯是一味清淨真如。本無差別事相。此能觀智亦是一味真如。華嚴經云。一切法無生一切法無滅。若能如是解諸佛常現前。又七祖禪師云。無念念者即念真如。六祖釋無念云。無者無諸相。念者念真如。此乃想念諸法全是真如。雖然想念本無想念之相。故起信論云。雖念無有能念可念此中所想真如。即是前頓教中所說絕待真心也。此門行者常想一切諸法。唯是一味清淨真如本無生滅。是名真如三昧。亦名一行三昧。亦名無生三昧二者若念起時但起覺心。故七祖云。念起即覺覺之即無。修行妙門唯在於此。即此覺心便名為觀。此亦雖起覺心本無起覺之相此門行者一切時中。心念若起但起覺心。便是修行要妙之門三者擬心即差動念便乖。但棲心無寄理自玄會。故華嚴經云。法性本空寂無取亦無見。性空即是佛不可得思量。又古德云。實相言思斷真如絕見聞。此是安心處。異學徒云云。此但任其本性自照。更不起新生慧解故。圓覺經云。但諸菩薩及末世眾生。居一切時不起妄念。於諸妄心亦不息滅。住妄想境不加了知。於無了知不辯真實。又賢首云。若起心作凡行聖行。非是真行。不作一切行行心無寄。是名大行。此門即以本性自照名觀此門行者一切時中心無所寄。是名真修。雖然備修萬行。於萬行中心無所寄。又禪宗東夏七代祖師。所傳心要而有三門。攝盡無遺。一見性門。先須了悟絕待真心。一切妄相本無。真心本淨。即心是佛非假外求。即前頓教一心是也。二安心門。如上所說想念真如等三門是也。三發行門。須備修菩薩六度萬行。具依三門即是正禪。隨闕一門便成偏見。達磨云。我法以心傳心不立文字。此心是一切眾生清淨本覺。亦名佛性。欲求佛道須悟此心。即是見性門。又云如是安心所謂壁觀。令修道人心住真理。寂然無為喻似牆壁。不起分別即是安心門。又云如是發行所謂四行。一報怨行。謂修道人若受苦時。當自念言。我從往昔無數劫中。棄本逐末流浪諸趣。多起怨憎違害無限。今雖無犯是我宿怨惡業果熟。非天非人所能見與。甘心忍受都無怨訴。經云逢苦不憂。何以故識達故。二隨緣行。謂修道人若得勝報榮譽等事。當自念言。一切諸法皆從緣生。是我過去修因所感。今方得之緣盡還無。何喜之有。得失隨緣心無增減。喜風不動嗔風不生。三無所求行。世人長迷處處貪著。名之為求。智者悟真理將俗反。三界九居猶如火宅。有身皆苦誰得而安。於三界內無所願樂。經云有求皆苦無求乃樂。四稱法行。謂性淨真理目之為法。而此理性本無慳等一切萬惡。應稱理性修布施等一切萬善。斯之四行即是發行門。又草堂禪師圓覺疏中亦有三門。大同於此。一先悟圓覺性。謂一味清淨真心。二次發菩提心。謂大悲大智大願。三後修菩薩行。謂六度萬行等法。斯之三門禪。學之者甚為切要。若不圓修三門。無由離諸邪見。謂古來禪宗諸家語錄。多分但應當時根宜。或唯說見性。或但言安心。或只談發行。又於安心發行中復各有多途。或但明一途等云云。今此諸門心若通達。然後披覽諸家禪教。乃各知其旨歸三事理無礙觀者即當事理無礙法界觀謂常觀一切染淨事法。緣生無性全是真理。真理全是一切染淨事法。如觀波全是濕。濕全是波。故起信論云。雖念諸法自性不生。而復即念因緣和合。善惡之業苦樂等報不失不壞理不礙事也。如濕性雖一。不礙波浪成多雖念因緣善惡業報。而亦即念性不可得事不礙理也。如波浪雖多。不礙全是濕性。若習假空中三觀者。謂想一切諸法緣生無性。舉體全空即是空觀。如觀鏡中像全無實體。若想一切諸法雖有不實皆如夢幻。即是假觀。如觀鏡中像有而不實。若想一切諸法。全是一味妙明真心。如前終教所明廣大真心是也。即是中觀。如觀明鏡。此之三觀。或單修一門或漸次俱修。或一時齊修任器取捨四帝網無盡觀者即當事事無礙法界觀於中略示五門。一禮敬門二供養門三懺悔門四發願門五持誦門。初禮敬門者。謂想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡自身。每一一身各禮帝網無盡三寶。每一一三寶前。各有自家帝網無盡身禮。更想此一門。盡未來際無有休歇。念念相續無有間斷。身語意業無有疲厭或坐中作此觀想。或晨昏禮佛暫時歛念。入此觀門功德無盡。清涼云。不入此觀徒自疲勞。或且入純門。想遍法界純是毘盧佛。或准提等每一尊前且想一身禮。更若難入且想十尊佛。每一尊前有一身禮。習之稍熟漸增。百尊千尊乃至無盡。下准此門習之二供養門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡自身。每一一身各出帝網無盡供具所謂香華燈燭衣服飲食幢旛傘蓋。瓔珞雲樓閣雲等。每一一身所出供具。各供養帝網無盡三寶。每一一三寶前。有帝網無盡身供養。更想此一門。盡未來際無有休歇。念念相續無有間斷。身語意業無有疲厭或坐中想此供養。或佛前燒香奉華。時暫入此觀。或無香華但合掌入此觀門。功德亦無窮盡三懺悔門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡身。每一一身盡皆志誠懺悔帝網無盡罪障。所謂自從無始迄至今身。所造五逆十惡等罪煩惱所知等障。每一一身懺悔帝網無盡罪障。每一一罪障有帝網無盡身懺悔。總想此一門。盡未來際無有休歇。念念相續無有間斷。身語意業無有疲厭或坐中想此懺悔。或佛前懺悔時作此觀門四發願門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡身。每一一身各發帝網無盡願。所謂無邊眾生誓願度。無邊煩惱誓願斷。無邊佛法誓願學。無邊福智誓願集。無上菩提誓願成。并自心所樂善願盡總發之。每一一身發帝網無盡願。每一一願有帝網無盡身發。總想此一門。盡未來際無有休歇。念念相續無有間斷。身語意業無有疲厭或坐中念鍊。或佛前發願時作此觀想五持誦門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡身。每一一身各持帝網無盡真言教法諸佛菩薩名號。每一一真言教法諸佛菩薩名號。有帝網無盡身持。總想此一門。盡未來際無有休歇。念念相續無有間斷。身語意業無有疲厭或持課誦經等時。先作此觀想竟。然後持誦甚妙。上之五門既爾。若其餘行門准此習之。若習相即觀者而有四句。一者一即一。謂觀一毛即一耳時。一耳同時却即一毛。二者一切即一。三者一即一切此兩句應合而觀之。謂觀一切塵即一佛時一佛同時却即一切塵。四者一切即一切。謂觀一切人即一佛時。一切佛同時却即一切人。每句之中一切諸法例准觀之。若習相入觀者亦有四句。一者一攝一帶之入一。謂觀一人攝一佛。帶之將入一菩薩中。如東鏡攝南鏡。帶之將入西鏡中。二者一攝一切帶之入一。謂觀一華攝一切河帶之將入一山中。三者一切攝一帶之入一切。謂觀一切塵攝一佛。帶之將入一切毛中。四者一切攝一切帶之入一切。謂觀一切樹攝一切神。帶之將入一切海中 每句之中一切諸法例准觀之。此相即相入二觀。隨觀每句之中。復有總觀別觀等。多𤳖觀心恐繁不示。但專心修鍊自然曉達。故裴公法界觀序云。但使學人冥此境。於自心心慧既明。自見無盡之義。不在備通教典碎列科段。若習同時具足相應觀者。謂隨觀一法同時具足法界諸法也。其餘玄門例此解之。若有樂習圓宗三觀三止者。謂行者觀一人時便成三觀三止。且就一人之身具明三諦。人身假相有故名俗諦。人身緣生無性色體空故名真諦。人身假相無別自性。舉體全是寂照真理。名中道諦。然此三諦。體用無礙空有相融。即一而三即三而一。法本如是。依此三諦行者觀察成三觀三止。謂行者心觀人身假相幻有。名假觀。即此觀心了假相時。離實有執。名方便隨緣止。又觀人身色體全空。名為空觀。即此觀心了色空時。離於色體。實有之執。名體真止。又觀人身舉體全是中道實性。名中道觀。即此觀心離相有執及離體空執。名遠離二邊分別止。如是觀心於一念中。齊見三諦義立三觀。離三種執義立三止。三觀三止只是一心。即一常六即六常一。將此一心契同所觀。三諦體用空有無礙之境。心境常融復常歷然。既觀一人之身而成三觀三止。觀一切法例皆如是。問曰夫大行統唯無念。何以此帝網相即等觀。令人起無盡想念。豈不疲役身心耶。答云若此見者。是離念外求無念者。尚未得於真無念。真無念者念本無。無何能更得念與無念之無礙。又若得真無念。但是無盡行中之一行。豈得總遮無盡之圓行耶。此問答意出華嚴大疏。若不習帝網相即等觀。終不能得無礙佛果。今有小根聞此法門。即嫌繁亂全不介懷。昔人云。井蛙不能居海。泰山難以處囊是也五無障礙法界觀者即當四法界所依總法界觀謂常觀想一切染淨諸法。舉體全是無障礙法界之心。此能觀智。亦想全是法界之心。華嚴經云。知一切法即心自性。成就慧身不由他悟。又清涼云。若知觸物皆心方了心性。今此無障礙法界中。本具三世間四法界一切染淨諸法。未有一法出此法界。而此法界全此全彼互無障礙。則知根根塵塵全是無障礙法界。若於四威儀中常觀根根塵塵。皆是重重無盡法界。即習普眼之境界也此觀是一切三昧觀門根本。若常修習一切三昧觀門自然現前上來所說諸多觀門。或樂總修者或修一二者任情皆得。但專切修鍊。一生不剋三生必圓。又行者須起思想。想得現前常現不隱。方是華嚴圓教真行。清涼疏主。事事無礙十玄門中多有六句。前五句是起想修鍊。鍊得現前更不想鍊。雖不想鍊常現不隱。方成第六行句。法界觀云。深細思之令現在前。圓明顯現稱行境界圭山禪師釋云。思之令現為真解也。已現即不更思。雖不更思而亦常現不隱。方為實行又一行禪師云。先須起想想得現前。然後用般若空而淨除之。即成不思議大用頓入佛果。若不起心觀之錯會般若意也。縱爾入空亦失圓頓之道。圓宗行者。鍊修功至豁然言亡慮絕。了了分明方為真行。若得如是。四威儀中常見不思議境界。願修道者於此留心。本來如是但昧之不見。又修心行者。或有諸𤳖善惡夢境。或逢種種魔障。或現種種違順境界。或聞種種善惡之聲。或諸𤳖蟲蟻身上行走。或身心不安多思多慮。或入觀時種種相現。不與本觀相應等皆須觀之。如夢如幻全體非實。或觀之皆是自家真心。起信論云。當念唯心。境界則滅終不為惱。上來顯教心要竟。
> Now I will translate this Buddhist scripture from classical Chinese into accessible modern English, following all the specified guidelines. --- \*\*The Essential Path to Buddhahood: A Summary of the Mind-Essence of the Exoteric and Esoteric Teachings\*\* From the very beginning, the ocean of teachings of the Tathāgata (the Buddha), though vast in its texts and profound in its principles, is entirely encompassed by two traditions: the Exoteric and the Esoteric. The Exoteric refers to the sūtras, vinaya (monastic rules), and śāstras (commentaries) of the various vehicles. The Esoteric refers to the dhāraṇīs (sacred incantations) of the various divisions. From the time Kāśyapa Mātaṅga first brought the Dharma to China, the Three Baskets (the Buddhist canon) gradually spread across the land. When Subhākarasiṃha arrived in the Tang Dynasty, the Fivefold Esoteric practice flourished throughout China. All the nine schools of thought looked up to it, and all seven classes of practitioners revered it. The Dharma itself has no partiality, but people differ in their paths of cultivation and realization. However, as the centuries passed, many misconceptions arose. Some, devoted to the Exoteric teachings, disparaged the Esoteric tradition. Others, focused solely on mantras, misunderstood and profaned the true meaning of the Exoteric teachings. Some pursued mere names and forms, rarely finding the actual gate to the path. Others studied letters and sounds, but scarcely understood the true practice of mantra recitation. As a result, the profound contemplative practices degenerated into mere intellectual concepts, and the secret spiritual tradition was reduced to empty phonetic recitation. Now, despite my limited abilities, I wish to rely on both the Exoteric and Esoteric traditions and present a concise guide to the essentials of achieving Buddhahood. My hope is that future practitioners may attain perfect and complete understanding. Therefore, based on the teachings, I will briefly present it in four sections: (1) The Essential Mind of the Exoteric Teachings, (2) The Essential Mind of the Esoteric Teachings, (3) A Combined Discussion of Both, and (4) Reflections on This Fortunate Encounter. In the four sections below, to avoid excessive detail, I may allude to or paraphrase the scriptures. Readers should be aware of this. \*\*Section One: The Essential Mind of the Exoteric Teachings\*\* The Venerable Masters Xianshou (Fazang) and Qingliang (Chengguan) jointly classified the Buddha's entire teaching into five categories: \*\*1. The Lesser Vehicle (Hīnayāna):\*\* This includes the Āgama sūtras (over 600 volumes) and the Vibhāṣā commentaries (over 600 volumes). It teaches that all phenomena arise from causes and conditions, reveals that the Three Realms are unstable, and guides practitioners to realize the truth of selflessness (no permanent, independent self). It emphasizes cultivating one's own liberation and aspiring to the fruits of the Lesser Vehicle. \*\*2. The Initial Teachings of the Greater Vehicle (Mahāyāna):\*\* This has two branches: - \*\*The Dharma-Characteristics School (Yogācāra):\*\* Based on texts like the Saṃdhinirmocana Sūtra, the Buddha-bhūmi Sūtra, and commentaries like the Yogācārabhūmi-śāstra and the Vijñaptimātratā-śāstra (hundreds of volumes), it teaches that all phenomena are merely consciousness (vijñapti-mātra). It guides practitioners to realize the emptiness of both self and phenomena, cultivate the six perfections and myriad practices, and strive toward the fruit of Buddhahood. It focuses primarily on the characteristics of dharmas. - \*\*The No-Characteristics School (Mādhyamaka):\*\* Based on the Prajñāpāramitā sūtras (over a thousand volumes) and treatises like the Middle Treatise and the Hundred Verse Treatise, it teaches that all phenomena are originally empty. Beginningless delusion causes beings to mistakenly perceive them as real, and they seek enlightenment as something to be attained. It emphasizes the emptiness of all characteristics. These two schools are considered the initial gateways to the Greater Vehicle—hence "initial." \*\*3. The Final Teachings of the One Vehicle:\*\* Based on texts like the Lotus Sūtra, the Mahāparinirvāṇa Sūtra (over forty texts), and treatises like the Ratnagotravibhāga and the Buddha-nature Treatise, it teaches that all sentient beings possess Buddha-nature. This nature is inherently luminous, clear, and constantly aware, but from beginningless time, beings have been confused and deluded, unable to awaken to it. To achieve Buddhahood, one must first awaken to one's own Buddha-nature, and then, in accordance with it, cultivate the countless wondrous practices inherent within it. This teaching emphasizes the nature of dharmas and is the ultimate expression of the Greater Vehicle—hence "final." \*\*4. The Sudden Teachings of the One Vehicle:\*\* Based on texts like the Laṅkāvatāra Sūtra and the teachings of the Chan (Zen) tradition transmitted by Bodhidharma, it teaches that all delusive appearances are originally empty and that the true mind is originally pure. There are fundamentally no afflictions—everything is already enlightenment. It directly points to the true nature, not relying on gradual stages. Hence it is called "sudden." \*\*5. The Perfect Teachings of the Inconceivable Vehicle:\*\* Based on the Avataṃsaka (Flower Adornment) Sūtra and the Daśabhūmika commentary, it fully explains the Dharma-realm of Vairocana and the ocean of practices of Samantabhadra. Within this teaching, all phenomena—whether principle or phenomena, cause or effect—interpenetrate perfectly. One contains all, and all contain one, in an infinite, unending web of interconnection. It encompasses all other teachings without exception. It is fully in accord with one's true nature, free and unobstructed. Completely surpassing the partial teachings, it is called "perfect." Among these five teachings, the earlier ones are shallower and provisional; the later ones are deeper and ultimate. From the perspective of the Perfect Teaching, the first four are merely skillful means tailored to the capacities of various beings. This is a relative statement. If one insists that the Perfect Teaching alone is the ultimate and rejects the other four, this itself is not the full, unobstructed teaching. Only when all five teachings are transmitted together, mutually supporting and celebrated, and adapted to the needs of beings, is it complete. The Perfect Teaching already includes the practices of the earlier four, so they are not separately detailed. Now, cultivating according to the Perfect Teaching can be briefly divided into two aspects: first, awakening to the Dharma-realm of Vairocana; second, cultivating the ocean of practices of Samantabhadra. \*\*First: Awakening to the Dharma-realm of Vairocana.\*\* This refers to what the Avataṃsaka Sūtra teaches: the One True, Unobstructed Dharma-realm, also known as the One Mind. Within it are inherently present the Three Realms (1) The Realm of Vessels—all lands and worlds; (2) The Realm of Sentient Beings—all living beings; (3) The Realm of Wisdom and Enlightenment—all sages. and the Four Dharma-realms (1) The Dharma-realm of Phenomena; (2) The Dharma-realm of Principle; (3) The Dharma-realm of the Non-obstruction of Principle and Phenomena; (4) The Dharma-realm of the Non-obstruction of Phenomena and Phenomena. There is not a single dharma, whether pure or impure, that lies outside this Dharma-realm. This is the fundamental true mind of all ordinary beings and sages alike. It is also the fundamental true body. Generally speaking, the true mind has two aspects: the true mind of the shared teachings and the true mind of the special teaching. \*\*Within the shared teachings, there are two types:\*\* \*\*\*A. The True Mind of the Final Teachings:\*\*\* As the Śūraṅgama Sūtra says: "Know that space arises within your mind, like a single cloud drifting in the vast sky. How much more so are the worlds within space?" Our true mind is like the vast sky itself. The ten directions of space are like a small cloud. We should realize that the true mind is immense, and space is minuscule. If space is already so small compared to the true mind, then how much smaller are the worlds within space? It also says: "Space arises within the Great Awakening, like a single bubble on the ocean. The countless worlds of the defiled realms all depend on space for their existence." The Great Awakening is another name for the true mind. The true mind is vast like the ocean; space is small like a bubble. All the worlds arise within space, and compared to the true mind, they are the smallest of the small. It also says: "The true mind is perfectly pervasive, encompassing the ten directions. Looking back at the body born of our parents is like a single mote of dust blown within the ten directions of space—barely existing, barely not." It also says: "Know that the physical body and all external phenomena—mountains, rivers, space, and the great earth—are all things within the wondrous, bright true mind." It also says: "All things in the world are themselves the wondrous, bright true mind of enlightenment." Since all things are themselves the true mind, this does not mean that worldly phenomena exist separately within the true mind with their own essence. Rather, we should know that everything in the Dharma-realm—space, the great earth, sentient and insentient beings—is entirely one taste of the wondrous, bright true mind: serene, pure, neither increasing nor decreasing. All sentient beings, from beginningless time, have been confused about this mind. They mistakenly identify the four elements (earth, water, fire, air) as their body, and passing thoughts as their mind. This is like someone who fails to recognize the vast, clear ocean and instead clings to a single small bubble. If one realizes that the body of the four elements and the mind of passing thoughts arise from causes and conditions and have no independent nature—and are entirely the true mind—then, like recognizing that a bubble has no independent existence apart from the sea, one sees the truth. There was once a Confucian scholar who had rarely read the Buddhist scriptures. Hearing about this vast true mind, he was bewildered and refused to believe. I offered this analogy: This is the Buddha's own teaching. The problem is that one's own mind is deluded and inverted, unable to see it. How can one refuse to believe? For instance, the secular text Zhuangzi says: "In the Northern Sea there is a fish called the Kun. Its size is unknown—perhaps thousands of miles. It transforms into a bird called the Peng, whose back is also unknown—perhaps thousands of miles. When it rises in flight, its wings are like clouds hanging from the sky." The Liezi says: "How could the world know such creatures exist? When the Great Yu traveled, he saw them; Boyi recognized and named them; Yi Jian heard of and recorded them." Just because one has not seen something with one's own eyes does not mean it does not exist. If secular writings can describe such tangible creatures, how much more should we trust the Buddha's teaching of the formless true mind? The Ratnagotravibhāga says: "Those who dwell in a small well do not know the vastness of the universe." \*\*\*B. The True Mind of the Sudden Teachings:\*\*\* This is the mind that transcends all opposition. It is completely full and pure, with nothing else within it. All delusive appearances are originally nonexistent; the mind that transcends all opposition is originally pure. The Avataṃsaka Sūtra says: "Dharma-nature is originally empty and still; it has no grasping and no seeing. Emptiness of nature is itself Buddhahood; it cannot be conceived or measured." The Awakening of Faith says: "All dharmas from the beginning transcend the characteristics of speech, names, and mental discrimination. They are ultimately equal, unchanging, and indestructible. It is solely the One Mind—this is called Suchness." In the Final Teachings, following the delusions of sentient beings, we speak of the physical body, mountains, rivers, space, and the great earth as worldly phenomena. This allows beings to overturn delusion and return to truth, realizing that these are entirely the one taste of the wondrous, bright true mind. But in the Sudden Teachings, there is fundamentally no physical body, no mountains, rivers, space, or great earth. There is only the one taste of the true mind that transcends all opposition. As Qingliang said: "It does not discuss the characteristics of dharmas at all; it only reveals the true nature." We should know that the entire Dharma-realm is originally this one taste of the transcendent true mind: serene, pure, unborn, undying, neither increasing nor decreasing. To make this easier to understand, we can compare the all-pervading Dharma-realm to a single, luminous, pure jewel: clear, bright, without image or form, without inside or outside. Qingliang said: "The illuminating substance stands alone; things and self are one." Bodhidharma said: "My Dharma is transmitted from mind to mind, without reliance on words." This is what is transmitted. Huineng said: "The bright mirror is originally pure—what need is there to wipe away dust?" This too refers to this mind. All sentient beings, from beginningless time, have failed to understand this mind and mistakenly perceive various appearances, like someone with an eye disease who sees flowers in empty space. The Perfect Enlightenment Sūtra says: "They mistakenly identify the four elements as their own body, and the shadows of the six sense objects as their own mind. This is like a diseased eye seeing flowers in the sky." If one realizes that the true mind is originally free of all appearances—just as space is originally free of flowers—then one is free. The Perfect Enlightenment Sūtra says: "Those who cultivate perfect enlightenment in the Tathāgata's ground know that these are empty flowers, and thus there is no cycling through birth and death. There is no body or mind to undergo birth and death. This is not because they are made nonexistent; it is because they are fundamentally nonexistent." The simile of the empty flower in the Sudden Teachings is extremely pertinent. Many monks and laypeople who practice Chan today, when shown this mind, fail to penetrate it. This is like Lord Ye who loved dragons—when a real dragon appeared, he was shocked and turned away. If one has not awakened to this mind, one is not truly practicing Chan. Therefore, those who wish to cultivate Chan practice must first awaken to this One Mind. \*\*Within the special teaching, there is the One Mind of the unique teaching:\*\* This is the One True, Unobstructed, Great Dharma-realm Mind. It includes the Three Realms and the Four Dharma-realms. All of it is this and all of it is that, with no obstruction whatsoever. It encompasses the entire Dharma-realm and pervades the ten directions. Everything within this One True Great Dharma-realm Mind—whether ordinary or sacred, principle or phenomenon—is, at whatever point one touches it, entirely this Great Dharma-realm Mind. Even a single speck of dust is entirely this Great Dharma-realm Mind. The Avataṃsaka Sūtra says: "In all the dust motes of the Flower Treasury World, within each mote, one sees the Dharma-realm." And since a single mote is itself the Great Dharma-realm Mind, within that mote, one can again point to another mote—and that too is entirely the Great Dharma-realm Mind. Whether horizontally or vertically, repeatedly, layer upon layer, all are this Great Dharma-realm Mind. Hence the Great Master Qingliang, in his commentary on the Daśabhūmika chapter of the Avataṃsaka, explained this as the "Indra's Net—the inexhaustible One Mind." All sentient beings, from beginningless time, have been deluded, not knowing that the inexhaustible Dharma-realm is their own body and mind. Within it, they inherently possess inexhaustible, Indra's Net-like virtues of form and consciousness, equal to the body and mind of Vairocana Buddha himself. Yet they invert this, clinging to their own unobstructed Buddha body and mind as if it were a defiled, ordinary sentient being. This is like a Golden Wheel King who rules over the four continents, possessing perfect wisdom and boundless wealth and joy, who suddenly falls asleep and dreams he is an ant. In the dream, he only recognizes himself as an ant, unaware that he is truly the Wheel King. The Buddha of the inexhaustible Dharma-realm is difficult to illustrate with worldly similes. This analogy merely points to the delusion of mistaking the real for the unreal. The wise should understand. Therefore, those who seek to accomplish the ultimate fruit of Buddhahood must awaken to this Dharma-realm of Vairocana. If one has not awakened to it, even cultivating myriad practices for countless eons is only futile toil and suffering. One cannot be called a true bodhisattva, nor can one be born into the Tathāgata's family. The Avataṃsaka Sūtra says: "Not understanding one's own mind, how can one know the proper path? Through inverted wisdom, one only increases all evil." Qingliang said: "Without this awakening, what one does is not true. Self-styled practice becomes, from the beginning, the accumulation of karma." Few can even know this inexhaustible One Mind. Fewer still believe it. Of those who believe, few understand it. Of those who understand, few can reach this state. Thus, even bodhisattvas who have practiced for many eons do not believe or understand it. The foremost śrāvakas are like the blind and deaf. But those who have accumulated the seeds of perfect understanding in past lives should pay attention here. If one can believe and awaken to this, one is born into the Buddha's family that very day. Lest people find this hard to believe, let me offer an example. The Fayuan Zhulin records: A magician was walking on the road when he saw a man carrying a basket on a pole, no bigger than a pint. He said to the carrier, "I am exhausted from walking. I'd like to ride inside your basket, if you'll allow me." The carrier thought he was crazy but said, "Go ahead, get in." The magician jumped into the basket. The basket was not large, and the magician was not small—but he fit. The carrier walked on, noticing no extra weight. After several miles, the carrier sat under a tree to eat and invited the magician to share. The magician said, "I have my own food." The carrier looked and saw all kinds of utensils and food in the basket. The magician said, "I want to eat with my wife." He then spat out a beautiful woman from his mouth, and they ate together. After eating, the husband fell asleep. The woman said to the carrier, "I have a lover coming to eat with me. If my husband wakes up, please don't tell him." She then spat a man from her mouth, and they ate together. All three of them were in the basket, yet it was not crowded. After a while, the husband stirred as if waking. The lover told the carrier, "I'd better go." The woman put the lover back into her mouth along with the utensils and food. When the husband woke, he put the woman back into his mouth, and so on. This is merely a petty worldly trick, yet such interpenetration without obstruction was possible. How much more so the unobstructed Dharma-realm of Vairocana? You should truly believe this and contemplate it until you understand. Do not simply relegate sacred states to an unreachable height and waste your entire life. \*\*Second: Cultivating the Ocean of Practices of Samantabhadra.\*\* Having awakened to the unobstructed Dharma-realm within one's own mind, one recognizes that one inherently possesses the ten Flower Treasury world-mote number of excellent marks, and the Indra's Net-like, inexhaustible spiritual powers and virtues—no different from those of the Buddhas of the ten directions. However, because of beginningless attachment to narrow, false views, habits have become second nature and are difficult to eliminate all at once. As a result, one's own spiritual powers and virtues cannot yet be freely enjoyed. Therefore, one must, in accordance with one's own Dharma-realm of Vairocana, cultivate the originally present ocean of Samantabhadra's practices, so that inexhaustible functions may quickly manifest. The Avataṃsaka Sūtra says: "Those who cultivate this Dharma, with little effort, quickly attain enlightenment." Although the ocean of Samantabhadra's practices is vast and boundless, All the practices taught in the canon are themselves Samantabhadra's practices, but they were revealed provisionally for those of shallow capacities. I will now briefly present five approaches to contemplation: \*\*1. The Contemplation of All Phenomena as Dreams and Illusions.\*\* This corresponds to the Dharma-realm of Phenomena. One constantly contemplates that all pure and impure phenomena are entirely unreal, like dreams and illusions. The contemplating mind itself is likewise a dream or illusion. The Avataṃsaka Sūtra says: "Just as in a dream one sees various appearances, so are the worlds—no different from a dream." It also says: "Liberate all sentient beings, teaching them that dharmas are like illusions. Beings are not different from illusions; understanding illusion, there are no beings." The Diamond Sūtra says: "All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and lightning—contemplate them thus." Master Sengzhao said: "Empty and false—the Three Realms are unreal. Dreamlike and illusory—the Six Paths have no substance." All sentient beings, from beginningless time, have clung to all phenomena as truly existing, thus igniting afflictions and creating karma, cycling through the Six Paths. If one constantly contemplates that all fame, profit, loved ones, and enemies, the Three Realms and Six Paths, are entirely unreal like dreams and illusions, then attachment and aversion naturally weaken, and compassion and wisdom naturally grow stronger. This contemplation of illusion is called the "Contemplation of Dispelling Dust through Creating Illusions" in the commentary on the Perfect Enlightenment Sūtra. Tiantai calls it the "Provisional Contemplation," also known as "Convenient Stillness Following Conditions." Clear discernment is contemplation; serene non-disturbance is stillness. Within contemplation there is stillness; within stillness there is contemplation—this is the united practice of stillness and contemplation. The other forms of stillness and contemplation should be understood similarly. If someone, though trusting and understanding the Perfect Teaching, has heavy afflictions and cannot practice this contemplation of illusion, they should practice the contemplation of impurity. One contemplates the body's five kinds of impurity: First, the impurity of origin—the body is formed from the father's sperm and mother's blood, two red and white substances combined. The Treatise on Great Wisdom says: "This body is born from impurity, not from any precious, pure substance. It does not arise from purity but emerges from the foul path." Second, the impurity of dwelling—in the mother's womb, it lies below the stomach and above the intestines, in a place filled with flowing impurities and filth. As the saying goes: "Impurity is its clothing; filth is its food." Third, the impurity of the body itself—the thirty-six components are all impure. The twelve external components are: hair, body hair, nails, teeth, dirt, grime, and the two excretions, plus rheum, tears, and phlegm. The next twelve are: skin, flesh, blood, sinews, fat, marrow, brain, membrane, bone, marrow, tendons, and veins. The inner twelve are: heart, liver, gallbladder, spleen, kidneys, stomach, intestines, the upper and lower digestive tracts, red phlegm, and white phlegm. Thus, from head to toe, the body is entirely impure. Master Yongjia said: "A leather bag filled with excrement, a mass of pus and blood. Impurity flows from it; it is the home of worms. A fish market or a latrine is not worse." Fourth, the impurity of characteristics—the nine orifices constantly discharge filth. The nine orifices are: two ears (earwax), two eyes (rheum and tears), two nostrils (mucus), mouth (saliva), the anus (feces), and the urethra (urine). The Treatise on Great Wisdom says: "Various impure things fill the body. They constantly flow out, like a leaking bag holding things." Fifth, the impurity of the end—at death the body decomposes, becomes bloated, foul-smelling, with pus and blood, infested with maggots, unbearable to approach. Tiantai says: "From foot to head, from head to foot, examining the body throughout, one sees only bloating, putrefaction, and decay. From the excretory orifices flow worms and pus. Its stench surpasses a dead dog." The Sutra of Mind Contemplation says: "One should contemplate that one's own body is foul and impure, like a dead dog." The Golden Light Sūtra says: "For a long time I have relied on this body, foul and oozing pus, unlovable. Though constantly fed and clothed, it harbors resentment and harm. In the end it abandons me, ungrateful." After contemplating one's own body, one should contemplate others—men and women alike—realizing that all bodies are impure in these five ways. Ultimately, contemplate all sentient beings' bodies as impure. The Awakening of Faith says: "One should contemplate that all bodies in the world are impure, filled with various filth, with nothing to delight in." Having contemplated all as impure, desire and attachment naturally do not arise. The Āgama Sūtras tell of a king addicted to sensual pleasure. A monk admonished him with a verse: "The eye is a cave of rheum; the nose is a bag of mucus; the mouth is a vessel of spit; the belly is a storehouse of excrement. But the king, lacking wisdom's eye, is enslaved by lust for form. I, a poor monk, see it as loathsome and thus left home to cultivate the Way." Tiantai said: "Though contemplating impurity, the result is great achievement, like a corpse in the ocean that one uses to cross to the other shore." One might also practice the contemplation of skeletons: First, visualize the flesh on one's own forehead rotting and falling away, leaving only white bone. Gradually expand from narrow to wide, visualizing the flesh of one's whole head falling away, then the entire body, until one sees the whole skeleton clearly. Having visualized one's own skeleton, visualize others' bodies decaying in the same way. After the second, gradually expand to a room, a temple, a city, a country, then the entire earth, to the edge of the seas, filled with skeletons. To deepen the contemplation, gradually contract from wide to narrow: first a country, then a city, then a temple, then a room, then a single skeleton, then gradually only a small bit of white bone between the brows. Focusing on that point, one's mind settles in single-pointed concentration. With continued practice, one attains absorption, and all craving naturally vanishes. Alternatively, one might practice counting the breath: progressing from shallow to deep, first harmonize one's breath so it is neither rough nor smooth. Focusing the mind single-pointedly, count each inhalation and exhalation—first inhalations, then exhalations, from one to ten, over and over. Keep the mind on the counting, not allowing it to scatter. When the mind is at ease and the counting happens effortlessly, then follow the breath with the mind: when breathing in, the mind follows from nose to throat, from throat to heart, to the abdomen, hips, knees, calves, down to the toes. When breathing out, the mind follows the breath as it leaves the body—one span, one fathom, and so on. The mind always follows the breath. When one feels the mind and breath naturally united, then settle the mind on the point between the brows or at the tip of the nose, contemplating the breath in the body like a thread through a pearl—whether cold or warm, beneficial or harmful. When one feels the body serene and blissful, then contemplate the subtle breath more deeply, and contemplate the thirty-six components of the body, internal and external impurity. Contemplate how the consciousness-mind is momentary, never resting. With continued practice, one feels the breath entering and leaving through every pore. The mind's eye opens and clearly sees inside the body—the thirty-six components and the myriad worm-holes. Only then does one proceed to other practices, which are explained elsewhere. I will stop here to avoid excess. As the sūtras say, "Contemplating the in-and-out breath is the initial gate of entry into the path for Buddhas of the three times." Alternatively, one might practice the contemplation of selflessness: Deliberately investigate: this body has fundamentally no self. It is merely a composite of form and mind. Form has four components—earth (hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, grime), water (saliva, pus, blood, fluids, mucus, phlegm, tears, semen, urine, feces), fire (warmth), and wind (movement). Mind has four components—feeling (reception), perception (discernment), volition (activity), and consciousness (discrimination). Among these eight categories, which is the self? If all are the self, there would be eight selves. Moreover, within the form category alone there are 360 bones, each distinct. Skin, flesh, sinews, liver, heart, spleen, kidneys—all are different. Various mental factors are likewise distinct. Seeing is not hearing; pleasure is not anger. With so many distinct components, which one should be taken as the self? If all are the self, the self is infinite. Within a single body there would be countless conflicting selves. Apart from these components, there is no other entity. Investigating again and again, no self can be found. One thus realizes that this body is merely a provisional composite of many causes and conditions—fundamentally selfless. Practitioners should maintain this contemplation day and night—it is supremely excellent. Because all sentient beings, from beginningless time, have clung to the body as self and treasured this self, greedily seeking fame and profit to exalt this self, hating anything that threatens this self, and foolishly scheming without reason. Now, constantly contemplating that this body is fundamentally selfless, the three poisons (greed, hatred, delusion) naturally extinguish. When the three poisons are extinguished, one is naturally free of the Three Realms. Alternatively, one might practice the contemplation of the emptiness of other dharmas: Carefully contemplate the form and mind of this body. Form has earth, water, fire, and wind; mind has feeling, perception, volition, and consciousness. Investigating each of these eight categories, one sees that each arises from conditions and has no independent nature. Each is, in its very essence, empty. Beginners should practice whichever of these contemplations suits their disposition—one, two, or all five. The contemplative approach to mind values actual practice above all. Practicing it is deeply meaningful; speaking of it makes it sound bland. \*\*2. The Contemplation of Suchness, Transcending All Characteristics.\*\* This corresponds to the Dharma-realm of Principle. There are three approaches to settling the mind: \*First\*, constantly contemplate that the entire Dharma-realm is only the one taste of pure Suchness, fundamentally free of differentiated phenomena. The contemplating mind itself is also this one taste of Suchness. The Avataṃsaka Sūtra says: "All dharmas are unarisen; all dharmas are unceasing. If one understands thus, the Buddhas constantly appear before one." The Seventh Patriarch said: "Non-thought means thinking of Suchness." The Sixth Patriarch explained non-thought: "Non means non-characteristics; thought means thinking of Suchness." This means contemplating all phenomena as entirely Suchness—yet this contemplation itself has no characteristic of contemplation. The Awakening of Faith says: "Though one thinks, there is no thinker and no object of thought." The Suchness contemplated here is the transcendent true mind of the Sudden Teachings discussed above. Practitioners constantly contemplate all phenomena as only the one taste of pure Suchness, fundamentally unborn and unceasing. This is called the Samādhi of Suchness, also the Samādhi of One Practice, also the Samādhi of Non-arising. \*Second\*, when thoughts arise, simply awaken to them. The Seventh Patriarch said: "When a thought arises, awaken to it; awakened, it vanishes. The wondrous gate of practice lies solely in this." This awakening itself is contemplation. Though awakening arises, it has no characteristic of arising. Practitioners, at all times, whenever a thought arises, should simply awaken to it—this is the essential gate of practice. \*Third\*, any attempt to fabricate mind is a deviation; any movement of thought is a mistake. Simply let the mind rest in no place, and the principle will naturally be realized. The Avataṃsaka Sūtra says: "Dharma-nature is originally empty and still; it has no grasping and no seeing. Emptiness of nature is itself Buddhahood; it cannot be conceived." An ancient worthy said: "Ultimate reality is beyond words and thought; Suchness is beyond seeing and hearing. This is where the mind rests." Others only chatter. This is simply allowing one's original nature to illuminate itself, without generating new intellectual understanding. The Perfect Enlightenment Sūtra says: "Bodhisattvas and beings of the final age should not give rise to false thoughts at any time. Yet they should not try to extinguish false thoughts either. Dwelling in the realm of delusive thoughts, they do not add deliberate knowing. In the absence of deliberate knowing, they do not discriminate what is real." Xianshou said: "If one gives rise to a mind to act as an ordinary being or as a sage, that is not genuine conduct. Not performing any action, with the mind resting in no place—this is called the Great Conduct." In this approach, the mind's natural self-illumination is called contemplation. Practitioners, at all times, should let the mind rest in no place—this is true cultivation. Though one may cultivate myriad practices, within all of them the mind rests in no place. The seven generations of Chan patriarchs in China transmitted the essential mind in three categories: (1) The Gate of Seeing One's Nature—first, awaken to the transcendent true mind. All false appearances are fundamentally absent; the true mind is fundamentally pure. Mind itself is Buddha—not to be sought externally. This corresponds to the Sudden Teaching's One Mind discussed above. (2) The Gate of Settling the Mind—the three approaches to contemplating Suchness described above. (3) The Gate of Manifesting Practice—the complete cultivation of the bodhisattva's six perfections and myriad practices. All three gates together constitute authentic Chan. Missing even one results in a partial view. Bodhidharma said, "My Dharma is transmitted from mind to mind, without reliance on words." This mind is the pure, originally awakened nature of all sentient beings, also called Buddha-nature. To seek Buddhahood, one must awaken to this mind—this is the Gate of Seeing One's Nature. He also said, "Settling the mind is wall-contemplation." Practitioners should let the mind rest in truth, serene and unconditioned, like a wall, free of discrimination—this is the Gate of Settling the Mind. He also said, "Manifesting practice is the Four Practices": (1) The Practice of Accepting Retribution. When suffering, practice reminds oneself: "From countless eons past, I abandoned the root and chased the branches, wandering through the realms, generating hatred and harm without limit. Though I commit no offense now, my past evil karma has ripened. No god or human can punish or forgive. I accept it willingly, without complaint." As the scriptures say, "Do not worry when encountering suffering—because one understands." (2) The Practice of Following Conditions. When experiencing favorable circumstances, honor, and praise, the practitioner reflects: "All dharmas arise from conditions. This is the fruit of causes I planted in the past. Now I receive it, and when the conditions are exhausted, it will vanish. Why be delighted?" Gain and loss follow conditions; the mind neither increases nor decreases. The wind of delight does not stir; the wind of anger does not arise. (3) The Practice of Seeking Nothing. Ordinary beings, perpetually deluded, cling to everything—this is "seeking." The wise, awakening to truth, invert the mundane perspective. The Three Realms are like a burning house; every body is suffering. There is nothing to seek or delight in within the Three Realms. As the scriptures say, "All seeking is suffering; seeking nothing is joy." (4) The Practice of Accord with the Dharma \[true nature\]. The pure, true principle is called Dharma. Just as this principle is inherently free of stinginess and all other vices, one cultivates giving and all other virtues in accordance with it. These four practices constitute the Gate of Manifesting Practice. The Chan master Caotang's commentary on the Perfect Enlightenment Sūtra also presents three gates, similar to these: first, awaken to the nature of perfect enlightenment (the one taste of the pure true mind); second, arouse bodhicitta (great compassion, great wisdom, great vows); third, cultivate bodhisattva practices (the six perfections and myriad practices). These three gates are extremely essential for Chan practitioners. Without complete practice of all three, one cannot escape false views. The various historical Chan masters' records often address only the immediate capacities of their audiences: some only speak of seeing one's nature, some only of settling the mind, some only of manifesting practice. Even within those, they might teach only a single approach. If one's mind penetrates all these gates, one can then read the various Chan and doctrinal traditions and understand each one's essential direction. \*\*3. The Contemplation of the Non-obstruction of Principle and Phenomena.\*\* This corresponds to the Dharma-realm of the Non-obstruction of Principle and Phenomena. One constantly contemplates that all pure and impure phenomenal dharmas, arising from conditions with no independent nature, are entirely the true principle. The true principle is entirely all pure and impure phenomenal dharmas. This is like waves being entirely water, and water being entirely waves. The Awakening of Faith says: "Though one contemplates that dharmas have no self-nature and do not arise, one simultaneously contemplates that due to the combination of causes and conditions, good and evil karma and the results of pleasure and pain are never lost or destroyed." Principle does not obstruct phenomena. Just as the wet nature is one, it does not obstruct the many waves. Also: Though one contemplates karma and its results arising from conditions, one simultaneously contemplates that their nature is unattainable. Phenomena do not obstruct principle. Just as the many waves do not obstruct their complete identity with wetness. If one practices the three contemplations of emptiness, provisionality, and the middle: contemplating that all dharmas arise from conditions with no self-nature, their entire substance is empty—this is the emptiness contemplation. Like seeing an image in a mirror with no real substance. If one contemplates that all dharmas, though existing, are unreal like dreams—this is the provisional contemplation. Like seeing an image in a mirror as existing yet unreal. If one contemplates that all dharmas are entirely the one taste of the wondrous, bright true mind—as explained in the Final Teachings regarding the vast true mind—this is the middle contemplation. Like seeing the mirror itself. These three contemplations can be practiced singly, progressively, or simultaneously, according to one's inclination. \*\*4. The Contemplation of Indra's Net—the Inexhaustible Interpenetration of Phenomena.\*\* This corresponds to the Dharma-realm of the Non-obstruction of Phenomena and Phenomena. This is briefly presented in five gates: \*\*\*A. The Gate of Prostration:\*\*\* Visualize that before the inexhaustible, Indra's Net-like Three Jewels (Buddha, Dharma, Sangha) pervading the emptiness of space throughout the Dharma-realm, in every dust mote and every land, there stands an inexhaustible, Indra's Net-like host of yourself. Each of these selves prostrates to the inexhaustible Three Jewels. Before each of the Three Jewels, each of your inexhaustible selves prostrates. Envision this practice continuing for all future time, without pause or rest. Mindfulness follows mindfulness without interruption. Body, speech, and mind never tire. One may contemplate this while seated, or during morning and evening prostration, briefly collecting the mind into this contemplation. The merit is boundless. Qingliang said, "Without entering this contemplation, one only exhausts oneself." If it is difficult, begin with a simpler version: visualize the entire Dharma-realm as purely composed of Vairocana Buddhas, or Guanyin Bodhisattvas, or Cundī—with one self before each and prostrating. If even that is difficult, visualize ten Buddhas, with one self before each, prostrating. As the practice matures, increase to a hundred, a thousand, and eventually infinite. The same progression applies to all following gates. \*\*\*B. The Gate of Offerings:\*\*\* Visualize that before the inexhaustible, Indra's Net-like Three Jewels pervading all space and the Dharma-realm, in every mote and land, each of your inexhaustible selves produces inexhaustible, Indra's Net-like offerings—incense, flowers, lamps, candles, clothing, food, banners, canopies, jeweled garlands, clouds of pavilions, and so on. Each self offers all these to the inexhaustible Three Jewels. Before each of the Three Jewels, your inexhaustible selves make offerings. Envision this practice continuing for all future time, without pause or rest. One may contemplate this while seated, or while offering incense and flowers before a Buddha image, briefly entering this contemplation. Even without physical offerings, simply joining palms and entering this contemplation brings boundless merit. \*\*\*C. The Gate of Repentance:\*\*\* Visualize that before the inexhaustible, Indra's Net-like Three Jewels pervading all space and the Dharma-realm, in every mote and land, each of your inexhaustible selves sincerely repents of inexhaustible, Indra's Net-like karmic obstacles. Such as the five heinous sins, the ten unwholesome deeds, and the obstacles of afflictions and cognitive obstructions, committed from beginningless time until the present. Each self repents of inexhaustible obstacles. Each of these obstacles is repented by inexhaustible selves. Envision this practice continuing throughout the future, endlessly. Contemplate this while seated or while performing formal repentance before the Buddha. \*\*\*D. The Gate of Making Vows:\*\*\* Visualize that before the inexhaustible, Indra's Net-like Three Jewels, each of your inexhaustible selves makes inexhaustible, Indra's Net-like vows: "However innumerable sentient beings are, I vow to save them all. However innumerable afflictions are, I vow to cut them all off. However innumerable Dharma teachings are, I vow to learn them all. However innumerable virtues and wisdom are, I vow to accumulate them all. However unsurpassable Buddhahood is, I vow to accomplish it." Also include all wholesome vows one delights in. Each self makes these inexhaustible vows; each vow is made by inexhaustible selves. Envision this continuing without end. Contemplate this while seated, or while making vows before the Buddha. \*\*\*E. The Gate of Recitation:\*\*\* Visualize that before the inexhaustible, Indra's Net-like Three Jewels, each of your inexhaustible selves recites the inexhaustible, Indra's Net-like mantras, teachings, and names of Buddhas and Bodhisattvas. Each mantra and sacred name is recited by inexhaustible selves. Envision this continuing endlessly. When reciting scriptures or mantras as a daily practice, first enter this contemplation, then recite. This is excellent. The five gates above are like this; other practices should follow the same pattern. If one practices the contemplation of mutual identity (xiangji), there are four formulations: (1) One is one—seeing that one hair is identical to one ear, the ear is simultaneously identical to that hair. (2) All is one. (3) One is all—these two should be combined: seeing that all motes are one Buddha, that Buddha is simultaneously all motes. (4) All is all—seeing that all people are one Buddha, all Buddhas are simultaneously all people. In each formulation, all phenomena should be contemplated analogously. If one practices the contemplation of mutual entry (xiangru), there are also four formulations: (1) One includes one, drawing it into one—seeing that one person includes one Buddha and draws it into one Bodhisattva, like the eastern mirror including the southern mirror and drawing it into the western mirror. (2) One includes all, drawing it into one—seeing that one flower includes all rivers and draws them into one mountain. (3) All includes one, drawing it into all—seeing that all motes include one Buddha and draw it into all hairs. (4) All includes all, drawing it into all—seeing that all trees include all spirits and draw them into all oceans. In each formulation, all phenomena should be contemplated analogously. In every formulation there are also total and specific contemplations, and many other detailed aspects. I omit them to avoid excessive length. With focused practice, one naturally understands. As Venerable Pei's preface to the Dharma-realm Contemplation says: "If practitioners merge with this realm, their mind's wisdom will illuminate, and they will see the meaning of inexhaustibility for themselves—without needing to master every textual detail." If one wishes to practice the contemplation of simultaneous fulfillment and mutual correspondence (tongshi juzu), one contemplates that any single phenomenon simultaneously comprises all phenomena of the Dharma-realm. The other mysterious gates are interpreted similarly. If one delights in practicing the three contemplations and three stillnesses of the Perfect Teaching: When contemplating a single person, one forms three contemplations and three stillnesses. Focusing on one person's body, three truths are revealed. The body's provisional form exists—this is the conventional truth. The body arises from conditions and has no self-nature; its form-substance is empty—this is the true truth. The provisional body has no separate self-nature; its entire substance is the still and luminous true principle—this is the middle truth. These three truths interpenetrate: substance and function are unobstructed; emptiness and existence intermingle. One is three, and three is one. The Dharma is naturally thus. Based on these three truths, the practitioner's contemplation forms three visions and three stillnesses: (1) Contemplating the body's provisional form as illusory existence—this is the provisional contemplation. Within this contemplation, one is free of attachment to real existence—this is "convenient stillness following conditions." (2) Contemplating the body's form-substance as fully empty—this is the emptiness contemplation. Within this, free of attachment to the body's substance as real—this is "stillness that embodies truth." (3) Contemplating the body's entire substance as the middle-way ultimate reality—this is the middle contemplation. Within this, free of attachments to both provisional existence and substantial emptiness—this is "stillness that transcends both extremes." Thus, in a single moment of mind, one clearly sees all three truths and establishes the three contemplations. By transcending three attachments, one establishes the three stillnesses. The three contemplations and three stillnesses are simply One Mind. One is always three, and three is always one. Let this One Mind merge with what is contemplated—the three truths' substance and function, the unobstructed realm of emptiness and existence. Mind and realm constantly interpenetrate and remain vividly distinct. Just as contemplating one person's body becomes three contemplations and three stillnesses, so does contemplating all dharmas. \*Question:\* The great practice is said to be entirely non-thought. Why do these Indra's Net-like contemplations of identity and entry cause practitioners to generate endless thoughts? Doesn't this exhaust body and mind? \*Answer:\* If one holds this view, one is seeking non-thought outside of thought—one has not yet attained true non-thought. True non-thought means thought is fundamentally nonexistent. How could one then reify the distinction between thought and non-thought, and their mutual non-obstruction? Moreover, if one attains true non-thought, it is but one practice among the inexhaustible practices—how could it negate the inexhaustible perfect practices entirely? This question and answer come from the Great Commentary on the Avataṃsaka. Without practicing the Indra's Net-like contemplations of identity and entry, one can never attain the unobstructed fruit of Buddhahood. Some of lesser faculties hear of this door and dismiss it as confusing and complicated. As the ancients said: "The frog in the well cannot abide in the ocean; Mount Tai cannot fit inside a bag." \*\*5. The Contemplation of the Unobstructed Dharma-realm.\*\* This corresponds to the total Dharma-realm that is the ground of the previous four. One constantly contemplates that all pure and impure dharmas, in their entirety, are the mind of the unobstructed Dharma-realm. The contemplating mind is also entirely this mind of the Dharma-realm. The Avataṃsaka Sūtra says: "Know that all dharmas are the mind's own nature. Perfecting the body of wisdom comes not from another's awakening." Qingliang said: "If one knows that touching any object is mind, then one truly understands mind-nature." Within this unobstructed Dharma-realm, the Three Realms and Four Dharma-realms—all pure and impure dharmas—are inherently present. There is no dharma outside this realm. And this realm is entirely this and entirely that, mutually unobstructed. One thus knows that every sense faculty and every sense object is entirely the unobstructed Dharma-realm. If one constantly contemplates, in all four postures (walking, standing, sitting, lying), that every faculty and object is the boundless, layer upon layer, inexhaustible Dharma-realm, one is practicing the "vision of Samantabhadra's eye." This contemplation is the root of all samādhis and contemplative gates. With constant practice, all samādhis naturally manifest. All the contemplations above—whether one wishes to practice them fully, in part, or in combination—are appropriate. But one must practice with focused dedication. If not accomplished in this life, it will certainly be completed within three lives. One must actively generate and sustain these visualizations until they appear vividly and remain present without fading. This is the true practice of the Avataṃsaka Perfect Teaching. In Master Qingliang's ten mysterious gates of the non-obstruction of phenomena and phenomena, many gates have six stages. The first five are about generating thought and practicing until it manifests. When the vision has manifested and no further mental fabrication is needed, though one ceases to fabricate it, it remains constantly present without disappearing. This constitutes the sixth stage. The Dharma-realm Contemplation says: "Contemplate deeply and subtly until it appears before one. When it manifests clearly and vividly, this is called the realm of practice." Master Guishan explained: "Thinking it until it manifests is true understanding. Once manifested, one no longer thinks. Though one no longer thinks, it remains constantly present and unobscured—this is true practice." Master Yixing said: "First generate the visualization until it appears. Then use prajñā emptiness to purify it. This becomes the inconceivable great function, instantly entering the fruit of Buddhahood. If one does not generate the thought and contemplate, one misinterprets the meaning of prajñā. Even if one enters emptiness, one loses the path of perfect suddenness." For practitioners of the Perfect Teaching, when cultivation reaches its peak, suddenly words vanish and deliberation ceases—yet everything is clear and vivid. This is true practice. If one attains this, one constantly sees inconceivable realms in all four postures. Those who cultivate the path should pay close attention here. This is how things originally are; it is only due to delusion that one does not see it. Additionally, practitioners of mind-cultivation may encounter various good or evil dreams, demonic obstacles, favorable or adverse circumstances, pleasant or unpleasant sounds, insects or worms crawling on the body, mental or physical unrest, excessive worry and plotting, or visions during contemplation that do not correspond to their intended object. All of these should be contemplated as dreamlike and illusory, entirely unreal. Alternatively, contemplate that they are all one's own true mind. The Awakening of Faith says: "Think that everything is mind-only, and then all obstacles vanish and can never disturb one." \*\*This concludes the Essential Mind of the Exoteric Teachings.\*\*
二密教心要者。謂神變疏鈔。曼荼羅疏鈔。皆判陀羅尼教。是密圓也。前顯教圓宗。須要先悟毘盧法界。後依悟修滿普賢行海。得離生死證成十身無礙佛果。如病人得好藥方。須要自知分兩炮炙法則。合成服之方能除病身安。今密圓神呪。一切眾生并因位菩薩。雖不解得但持誦之。便具毘盧法界普賢行海。自然得離生死成就十身無礙佛果。如病人得合成妙藥。雖不知分兩和合法則。但服之自然除病身安。故首楞嚴經云諸佛密呪祕密之法。唯佛與佛自相解了。非是餘聖所能通達。但誦持之能滅大過速登聖位。又云神呪是諸佛密印。佛佛相傳不通他解。賢首般若疏云。呪是諸佛祕密之法。非因位所解。但當誦持不須強釋。又遠公涅槃疏云。真言未必專是天竺人語。翻譯者不解是以不翻。又天竺止觀云。上聖方能顯密兩說。凡人但能宣傳顯教。不能宣傳密教也。自古諸師皆說陀羅尼。因位聖賢不能曉解。但信而持之滅障成德問曰何以諸佛密呪不通他解。答云謂呪圓解偏解生呪喪。是以不通他解。密義在此宜可思之。故法華鈔云。諸佛密法不顯其義故云密言也般若經云。總持猶妙藥亦如天甘露。能療眾惑病服者常安樂。又理趣經中如來說有五藏。一經藏如牛乳。二律藏如酪。三論藏如生酥。四般若藏如熟酥。五陀羅尼藏如醍醐。醍醐之味。乳酪等中最為第一。能除諸病令諸有情身心安樂西天多用醍醐療病陀羅尼者。經律等中最為第一。能除諸罪令諸眾生解脫生死。速證涅槃安樂法身。彼理趣疏云。性德力大密呪功強。解行雖劣解脫則疾。問曰賢首大師等。但判華嚴經為圓。餘教皆非。今判陀羅尼又是圓教。豈不違賢首等耶。合云圓宗有二。一顯圓二密圓。賢首但據顯教。正判華嚴為圓。今神變疏鈔曼荼羅疏鈔。類彼顯圓判斯密教亦是圓宗。顯密既異。乃諸師無違也。依密圓修鍊亦分為二。一持誦儀軌。二驗成行相。且初持誦儀軌者。謂真言行者。每日欲依法持。誦時。先須金剛正坐以右脚壓左脚脾上。或隨意坐亦得手結大三昧印二手仰掌展舒。以右手在左手上。二大拇指甲相著。安臍輪下。此印能滅一切狂亂妄念雜染思惟澄定身心方入淨法界三昧。謂想自身頂上有一梵書㘕字。此字遍有光明。猶如明珠或如滿月。想此字已。復以左手結金剛拳印以大拇指捻無名指根第一節。餘四指握大拇指作拳。此印能除內外障染。成就一切功德右手持數珠。口誦淨法界真言二十一遍。真言曰。
> The two essential teachings of the esoteric school are the commentaries on the "Supernatural Transformation" and the "Mandala" texts. Both classify the Dharani teachings as the esoteric complete (perfect) teaching. In the earlier exoteric complete teaching, one must first awaken to the Dharma-realm of Vairocana, and then, based on that awakening, cultivate and complete the ocean-like practices of Samantabhadra, thereby transcending birth and death and realizing the unhindered fruition of the ten bodies of Buddhahood. This is like a patient who, upon obtaining a good prescription, must know the dosages and preparation methods; only then can they compound and take the medicine to be cured and restored to health. Now, in the esoteric complete teaching of sacred mantras, all sentient beings—even bodhisattvas still on the causal ground—need not understand the meaning. Simply by reciting and upholding the mantra, they immediately embody the Dharma-realm of Vairocana and the ocean-like practices of Samantabhadra. Naturally, they transcend birth and death and accomplish the unhindered fruition of the ten bodies of Buddhahood. This is like a patient who obtains a perfectly compounded wondrous medicine; even without knowing the dosages or the method of preparation, simply by taking it, they are naturally cured and restored to health. Therefore, the \*Śūraṅgama Sūtra\* says: The secret mantras of the Buddhas are esoteric teachings that only Buddhas can understand among themselves; they are beyond the comprehension of even the lesser sages. Yet, merely reciting and upholding them can eradicate great transgressions and swiftly attain the stage of sagehood. It also says: Mantras are the secret seals of all Buddhas, transmitted from one Buddha to another, and not open to interpretation by others. The \*Commentary on the Prajñā Sūtra\* by Xianshou (Fazang) states: Mantras are the secret teachings of the Buddhas, not comprehensible to those on the causal ground. One should simply recite and uphold them without forcing an explanation. Moreover, the \*Commentary on the Nirvāṇa Sūtra\* by Master Yuan says: Mantras are not necessarily in the language of India; translators did not translate them because they did not understand them. The \*Tiantai Śamatha-Vipaśyanā\* also says: Only supreme sages can teach both the exoteric and esoteric doctrines. Ordinary people can propagate only the exoteric teaching, not the esoteric one. Throughout history, all masters have said that Dharanis cannot be understood by sages and saints on the causal ground. One must simply believe and uphold them, thereby eradicating obstructions and perfecting virtue. Question: Why are the secret mantras of the Buddhas not open to interpretation by others? Answer: Because mantras are perfect and complete, while interpretations are partial. Interpretation would diminish the mantra's power. Hence, they are not open to explanation. The esoteric meaning lies precisely here—one should contemplate it. Therefore, the \*Commentary on the Lotus Sūtra\* says: The secret teachings of the Buddhas do not reveal their meaning, hence they are called secret words. The \*Prajñā Sūtra\* says: Dharanis are like wondrous medicine, like heavenly nectar. They can cure all afflictions, and those who take them will always be at ease. Furthermore, the \*Principle of Bliss Sūtra\* states that the Tathāgata spoke of five treasuries: 1) the Sūtra treasury, like cow's milk; 2) the Vinaya treasury, like curd; 3) the Abhidharma treasury, like fresh butter; 4) the Prajñā treasury, like mature butter; and 5) the Dharani treasury, like ghee. The taste of ghee is the supreme among milk, curd, and the rest. It can cure all illnesses and bring physical and mental well-being to all beings. In the Western Regions, ghee is widely used to cure diseases. Similarly, Dharanis are the supreme among the Sūtras, Vinaya, and other teachings. They can eradicate all transgressions and enable sentient beings to be liberated from birth and death, swiftly realizing nirvāṇa and the blissful Dharma-body. The \*Commentary on the Principle of Bliss Sūtra\* says: The power of one's inherent nature is great, and the strength of secret mantras is mighty. Even if one's understanding and practice are inferior, liberation comes swiftly. Question: Masters such as Xianshou only classified the \*Avataṃsaka Sūtra\* as the complete teaching, considering all others as incomplete. Now you classify Dharanis as the complete teaching as well. Doesn't this contradict Xianshou and others? Answer: The complete teaching has two aspects: the exoteric complete and the esoteric complete. Xianshou, relying only on the exoteric teaching, rightly classified the \*Avataṃsaka Sūtra\* as complete. Now, the \*Commentary on Supernatural Transformation\* and the \*Commentary on the Mandala\*, paralleling that exoteric completeness, classify this esoteric teaching as also belonging to the complete tradition. Since the exoteric and esoteric are distinct, there is no contradiction among the masters. Cultivation according to the esoteric complete teaching is also divided into two aspects: 1) the ritual of recitation and 2) the signs of accomplishment. Regarding the first, the ritual of recitation: the practitioner of true words, when about to recite daily according to the method, must first sit in the vajra posture pressing the right foot on the left thigh, or sitting as one pleases. Form the Great Threefold Seal with the hands with both palms upturned and extended, place the right hand on the left, with the two thumbnails touching, and rest them below the navel. This seal can extinguish all wild thoughts and impure mental activity.. Calm and settle the body and mind, then enter the samādhi of the pure dharma-realm. Imagine at the crown of your head a Sanskrit letter “Raṃ” (𑖨𑖼) that radiates light, like a luminous pearl or a full moon. After visualizing this letter, form the vajra-fist seal with the left hand pressing the thumb against the first joint of the ring finger, and wrapping the other four fingers around the thumb to form a fist. This seal can remove both inner and outer obstacles and perfect all virtuous qualities.. Hold the rosary in the right hand and recite the pure dharma-realm mantra twenty-one times. The mantra is:
唵㘕或只單持㘕字亦得或名囕字此是梵書唵㘕
> Om LamOne may also recite just the syllable "Lam" alone, also known as the "Ram" character.
此淨法界㘕字。若想若誦。能令三業悉皆清淨。一切罪障盡得消除。又能成辦一切勝事。隨所住處悉得清淨。衣服不淨便成淨衣。身不澡浴便當澡浴。若用水作淨不名真淨。若用此法界心㘕字淨之。即名畢竟清淨。瓶如靈丹一粒點鐵成金。真言一字變染令淨。偈云囉字色鮮白。空點以嚴之梵書囉字上安空點。即成㘕字也。如彼髻明珠。置之於頂上。真言同法界。無量眾罪除。一切觸穢處。當加此字門若實外緣不具無水洗浴闕新淨衣。但用此㘕字淨之。若外緣具者。先用水了著新淨衣。更用此㘕字淨之。即內外具清淨也。廣如諸真言儀軌經說。
次誦護身真言二十一遍真言曰。
唵齒𡄦二合𡄦字去聲彈舌呼之此是梵書唵齒𡄦字已下例准知之
若誦此呪能滅五逆十惡一切罪業。能除一切種種病苦災障惡夢。邪魅鬼神諸不祥事。而能成辦一切勝事。令一切所願皆得圓滿。此呪是諸佛心。若人專心誦一遍能守護自身。一切鬼神天魔不敢侵近。誦兩遍能守護同伴。誦三遍能守一宅中人。誦四遍能守護一城中人。乃至七遍能守護四天下人廣如文殊根本一字呪經說。上二呪各持一百八遍亦得。
次誦六字大明真言一百八遍。真言曰。
唵麼抳鉢訥銘二合吽
若誦此呪隨所住處。有無量諸佛菩薩天龍八部集會。又具無量三昧法門。誦持之人七代種族皆得解脫。腹中諸蟲當得菩薩之位。是人日日得具六波羅蜜圓滿功德。得無盡辯才清淨智聚。口中所出之氣觸他人身。蒙所觸者離諸嗔毒當得菩薩之位。假若四天下人。皆得七地菩薩之位。彼諸菩薩所有功德。與誦六字呪一遍功德等無有異。此呪是觀音菩薩微妙本心。若人書寫此六字大明。則同書寫八萬四千法藏。所獲功德等無有異。若以金寶造如來像數如微塵。不如書寫此六字中一字功德。若人得此六字大明。是人貪嗔癡不能染著。若戴持此呪在身者。亦不染著貪嗔癡病。此戴持人身手所觸眼目所覩。一切有情速得菩薩之位。永不復受生老病死等苦。說此六字大明竟。有七十七俱胝佛。一時現前同聲說准提呪。即知此六字大明。與准提真言次第相須也廣如大乘莊嚴寶王經說。
然後結准提印當於心上。以准提真言與一字大輪呪。一處同誦一百八遍竟。於頂上散其手印或有不樂大輪呪者。只持准提真言亦得。准提印法。以二手無名指并小指相叉於內。二中指直竪。相拄二頭指屈附二中指第一節。二大拇指捻右手無名指中節。若有請召二頭指來去。正結印誦呪。欲記數時 於自身分手指上記。或准提菩薩手臂上記。或於觀心上記。或十記皆得。或結印誦得一千八十遍更好。或一百八遍。外但以左手作金剛拳印。右手掐數珠持亦得。若務忙者只散持之。七俱胝佛母心大准提陀羅尼真言曰。
南無颯哆喃三藐三菩馱俱胝喃怛儞也二合他
唵折隸主隸准提娑婆二合訶部林二合
佛言此呪能滅十惡五逆一切罪障。成就一切白法功德。持此呪者。不問在家出家飲酒食肉有妻子。不揀淨穢。但至心持誦。能使短命眾生增壽無量。迦摩羅疾尚得除差。何況餘病。若不消滅無有是處。若誦滿四十九日。准提菩薩令二聖者常隨其人。所有善惡心之所念。皆於耳邊一一具報。若有無福無相求官不遂貧苦所逼者。常誦此呪能令現世得輪王福所求官位必得稱遂禪宗傳燈錄中引古人云。俱胝只念三行呪。便得名超一切人是也。若求智慧得大智慧。求男女者便得男女。凡有所求無不稱遂。似如意珠一切隨心。又誦此呪能令國王大臣及諸四眾。生愛敬心見即歡喜。誦此呪人水不能溺。火不能燒。毒藥怨家軍陣強賊。及惡龍獸諸鬼魅等皆不能害。若欲請梵王帝釋四天王閻羅天子等。但誦此呪隨請必至不敢前次。所有驅使隨心皆得。此呪於南贍部洲有大勢力。移須彌山竭大海水。呪乾枯木能生華果。何況更能依法持誦。不轉肉身得大神足往兜率天。若求長生及諸仙藥。但依法誦呪。即得見觀世音菩薩或金剛手菩薩。授與神仙妙藥。隨取食之即成仙道。得延壽命齊於日月。證菩薩位。若依法誦滿一百萬遍。便得往詣十方淨土。歷事諸佛普聞妙法得證菩提。若欲成就壇法。不同諸部廣修供養。掘地香埿之所建立。但以一新鏡未曾用者。於佛像前隨月十五日夜。面向東方置鏡坐前。隨力莊嚴諸供養具。燒安息香及淨水。然後結印在於心上。呪鏡一百八遍。以囊盛鏡常將隨身。每欲念誦但以鏡壇置於面前。結印誦呪。若不能逐日對鏡念誦。但於十齋日對鏡念誦。除十齋日外不對鏡壇持誦亦得密藏之中今此鏡壇最為要妙。總攝一切諸壇。若無鏡者但想一鏡者於面前持誦。淨諸惡趣經等多說。想成壇法持誦為上。或不能想得壇者。但只專注持呪。十齋日者。所謂一日八日十四日十五日十八日二十三日二十四日二十八日二十九日三十日。此准提呪。一切諸佛菩薩等同說。獨部別行總攝二十五部真言壇法。准梵本有十萬偈說文。龍樹菩薩以偈讚曰。
准提功德聚 寂靜心常誦一切諸大難 無能侵是人天上及人間 受福如佛等遇此如意珠 定獲無等等
廣如諸准提經并持明藏龍樹儀說。又此準提。或名准泥或名尊那等。但是梵音不同耳。
大輪一字呪。即部林是也。亦名末法中一字心呪。此呪於末法時法欲滅時有大勢力。能於世間作大利益。能護如來一切法藏。能降伏一切八部之眾。能摧世間一切惡呪。是一切諸佛之頂。是文殊菩薩之心。能施一切眾生無畏。能與一切眾生快樂。凡有修持隨意得果。同如意珠能滿一切之願。若誦此呪。於四方面五百驛內。諸惡鬼神皆自馳散。諸惡星曜及諸天魔不敢侵近。若持誦餘一切真言恐不成就即用此呪共餘真言。一處同誦持之決定成就。若不成就及無現驗。其呪神等即當頭破七分。是知此呪能助一切真言疾得成就。或別持此呪亦得廣如文殊儀軌經於末法中一字心呪經說上來次第持誦至准提呪。若不能結得准提印者。但以左手作金剛拳印。右手持珠誦之。或不能從前淨法界真言等次等持誦者。只持准提神呪。更或根鈍不能具受此准提者。只唵字已下持之。唵字已上是歸敬詞。唵字等是正呪也。每持誦了。却用右手作金剛拳印。口誦吽字真言而印五處。先印額上次印左肩次印右肩次印心上後印喉上。印竟頂上散之。能除一切魔障成就一切勝事。或比至持課先印五處亦得。又隨所住處欲辟除鬼神。結金剛界但誦准提真言。呪香水二十一遍。八方上下灑之。即成辟除結界。又正持誦時。准俱胝陀羅尼經金剛頂經五字陀羅尼頌等數本經教中說。隨根所樂亦有多種。一瑜伽持。但想心月中布字。謂想自心如一月輪。湛然清淨內外分明。以梵書唵字安心月中以折隸主隸准提娑婆訶字。從前右旋次第周布輪緣去聲呼之終而復始。二出入息持。謂出入息中想於真言梵字。息出字出。息入字入。字字朗然如貫明珠不得間斷或息出時。想自心月輪中九聖梵字。字字連環皆有五色光明。從自口中。流入准提菩薩口中。右旋安布准提菩薩心月輪內。若息入時。想准提菩薩心月輪中字。亦字字連環皆有五色光明。從准提菩薩口出。流入自口中。右旋安布心月輪內。如是終而復始。想之甚妙三金剛持。脣齒不動舌不至㗁。但口中微動。四微聲持。但令自耳聞之。不緩不急字字須得分明稱之。五高聲持。令他聞之滅罪。復有二種持誦。一無數持誦。謂不持珠定數。常無間斷持之。二有數持誦。謂掐數珠每日須得限定。其數不須闕少若掐數珠所獲功德諸經廣讚。如數珠功德經說。若有人手持數珠。雖不念誦佛名及陀羅尼者。此人亦獲福無量。又金剛頂念珠經偈云。若安頂髻淨無間。由戴頂上滅四重。手持臂上除眾罪。能令行人速清淨。又一字頂輪儀說。若用㘕字真言加持數珠七遍。用持課時。一遍或千遍。若掐數珠至母珠。却迴不得越過母珠每日依法持誦時。須限定其時分。若一時持謂早晨。若二時持并黃昏。若三時持加正午若忙務者不拘時分。但有暇時持之若上根持。謂須得三密相應。一身密結印。二語密誦呪。三意密或想真言梵字。或緣持誦之聲或想准提菩薩。或想菩薩手中所執杵瓶華果等物。故神變經疏云。若用三密為門。不須經歷劫數具修諸行。只於此生滿足諸波羅蜜。又正持誦未滿一百八遍。不得共人語話。若欲語話時。於自舌上想一梵書㘕字。縱語話不成間斷。問曰為當只持一道真言功德成就。為復廣持多本真言功德成就。答有二門。一者隨根所樂門。謂根有多種好樂不同。或有樂持三道五道十道乃至百道等。中間隨根所樂不同皆得持誦。二者疾得成就門。謂欲求一切功德疾得成就。宜專持誦一道真言。成時一切真言功德皆悉成就。故文殊儀軌經說。若欲一切功德成就。不得於別真言而起思想是也。如上雖有數道真言。皆是持誦准提真言之次第。問曰既專誦一呪疾得成就。何以多示准提真言令人持誦。答云一為准提總含一切諸真言故。准提能含諸呪。諸呪不含准提。如大海能攝百川。百川不攝大海準提總含諸呪如下所明二為准提壇法人易成辦故。但以一新鏡未曾用者。便是壇法。不同餘呪建辦壇法。須得揀選淨處。香埿塗地廣造佛像。多用供具方能成就有財物者。廣造佛像多辦供具。於佛像前安置鏡壇。對之持誦更妙三為准提不揀染淨得持誦故。不問在家出家飲酒食肉有妻子等皆持誦。不同餘呪須要持戒方得誦習今為俗流之輩。帶妻挾子飲酒噉肉是其常業。雖逢僧人教示。習性難以改革。若不用此大不思議呪法救脫。如是人等何日得出生死。其有齋戒清淨依法持誦者。更為勝妙。故准提經云。何況更能結齋具戒。依法持誦不轉空身。往第四天得入神足是也所以多示准提真言令人持誦。若有樂持餘真言者。隨心皆得。勿要定執一途耳雖專誦二呪。須先起圓信信五部呪。皆是成佛之門。若受一缺餘多成謗法也又真言行者。每日對鏡初欲持誦時。或只依前先想自身頂上有一梵書㘕字。猶如明珠。然後持課。又准大乘觀想曼拏羅經。持明藏成就儀軌經。尊勝佛頂修瑜伽法等數十本經教中說。或想自身頂上㘕字。變作三角火輪。從頂至足燒盡自身。遍周法界唯見清淨縱有五無間罪用此字燒身亦皆除滅無遺次想一梵書阿字生成自身謂阿字即體是無相法界。從無相法界生成行者之身復想一暗字。在自頂門十字。縫中謂暗字即體是十方諸佛。光明法水用灌佛子之頂。此是秘密灌頂法門然後持誦。或想自心如一月輪圓滿清淨。於月輪中有一梵書唵字如來因位多年修道不得菩提。後習此觀於初夜分便成正覺。謂唵字具含無量法門。是一切真言之母。一切如來皆因觀想此字而得成佛或心月輪中想一阿字謂阿字是毘盧佛身。亦是法界亦是菩提心。若人想念能生無量功德或心月輪中想一吽字謂吽字總攝金剛部一切真言。是金剛部主身。亦是三解脫門若常想念。能除一切罪障。成就一切功德或舌上想一㘕字。或吽字想竟然後持誦。或想自身頸上出大蓮華。於蓮華上現出阿字。復想阿字變成月輪。又想月輪變成字。吽字變成五股金剛杵。又想此杵移於舌上。方得名為金剛舌。然後持誦次於二手中亦想阿字。阿字變成月輪。月輪變成吽字。吽字變為白色五股金剛杵。方得名為金剛手。然後結一切印或想准提九聖梵字。每一一字有種種光明。安自身分之中。所謂想唵字安頭上。折字安兩目。隸字安項頸。主字安於心。隸字安兩肩。准字安臍中。提字安兩髀。娑婆二合安兩脛。訶字安兩足。想安布已然後持誦持明藏儀軌經說。若於准提菩薩法中求成就者。先觀准提菩薩根本微妙字輪。安自身分一一分明。是人先身所造一切罪業悉得除滅。凡有所求決定成就。安布九字藏經數處說也觀想梵字所有功德。廣如諸陀羅尼經中說之此上梵字觀門。若四威儀中常思之更妙凡諸經中說想真言字者。皆是梵字。非是此方文字。故一字頂輪王儀軌云所言觀諸字。唯瞻於梵字。非是隨方文。有大神用力。或有不能想得梵字者。但只專心持誦亦具一切三昧。故大悲心經云。陀羅尼是禪定藏。百千三昧常現前故。若人緊切持誦時。或逢種種魔障或忽然怕怖。或舌難持誦或身心不安。或多瞋多睡或見諸異相。或於呪反生疑心不欲持誦等云云。若對治者。應觀梵書羅字。或觀㘕字或觀阿字等。但隨觀一字彼竟界自然消滅。若分別心多。當觀灑字。即成無分別。若著有心多。應觀含字。即因緣法本空也此上且約一途而說。若實言之。隨一字一切處皆得用之。謂一字實具一切字一切功用。是一切諸佛菩薩也。問曰何以梵字皆有如是不思議神用。答謂每一一字即體。是諸佛菩薩身心故。又即體是離相法界故。又即體是教理行果故。所以有不思議神用西天梵字法爾本有。但世界初成時梵王傳說。不同此方字是蒼頡等創製若爾應西天梵字皆有不思議神用。何得偏說真言中字。答謂真言中字。法爾諸佛不思議力加持故。法性如是故。偏有神用。如此方言語。是一唯急急如律令等語。呪火不燒呪水不熱。蓋作呪語偏有功用。非餘一切言語皆有如是功用。西方字亦爾。字雖是一謂作真言中字偏有神用。非餘一切字皆有如是神用也。問曰上說對壇結印誦。呪等豈不是有相耶。答云圓宗無障礙法界體上。本具無盡法門。禪宗無相法門。但是無盡門中之一門耳。今密宗壇法手印真言。即體便是無障礙法界也如華嚴經疏鈔十玄門中託事顯法門說。金色世界即是本性。彌勒樓閣即是法門。勝熱婆羅門火聚刀山。即是般若無分別智等是也。今有人云。持呪結印對壇是滯相者。此乃只就禪宗。中論之。即是離相外求於無相。古師指為外道見也。非是佛教之意耳。又首楞嚴經疏云。持誦神呪能却諸惡能集眾善。愚叢罔知斯旨。見持呪者。往往興謗謂非修行。未有一佛不由神呪。而得成道度眾生矣。請細覽之以革斯弊。問曰上引古來諸師皆云。呪是諸佛祕密之法。非因位所解。何却如前解說阿字是毘盧佛身。吽字是三解脫門等耶。答云准賢首般若心經疏及神變疏。辨密藏諸陀羅尼經意而有二門。一不可說門。謂呪是諸佛密法。佛佛相傳不通他解。但當誦持不須強釋。二強說門。謂真言中隨舉一字。或作人或作法橫竪該羅自在解說。舉要而言無盡法門。於一字中總解說盡。方是陀羅尼字義。就此言之。假使十方諸佛經恒沙劫。共說真言一字中義亦不能盡。何況餘人。說者尚難豈況受者。所以且於一字中少分。或作人或作法而解說之。前說阿字是毘盧佛身。吽字是三解脫門等。即是強說中少分一途之義。餘處有文解釋真言字義句義。皆是此強說門中少分一途義耳若於真言一字中。或作二義五義十義。乃至百義等解釋。名少分義。若作一義解釋名一途義耳上言唯佛所知不通他解者。據密教本宗不可說門言也此不可說門義。當顯圓離言果海。此強說門義。當顯圓帶言因分。問曰或有眾生欲除種種災障。或欲增長福慧。或欲祈證聖果等。為當只依前儀軌持誦耶。為復更別有方法耶。答曰但只依前儀軌持誦。凡有所求決定成就。或有樂隨所求之事各別作法者。今與略示法式。准千手千眼觀自在菩薩修行儀軌經。七俱胝大明陀羅尼經。神變經疏及諸真言儀軌等說。有五種壇法。所謂息災法增益法。敬愛法降伏法。出世間法。
若作息災法者為除惡業重罪煩惱等障。種種災難官事口舌。鬼魅所著惡星陵逼等。行者面向北。交脚竪膝而坐。像面向南。於准提像前安置鏡壇更想一白色圓壇。於圓壇中遍想嚩字或𮢥字。尊像供具并行者自身俱想在圓壇之中。或於像前只塗拭一圓壇亦得。觀准提作白色。所獻華果飲食。并自身衣服皆作白色。塗香用白檀。燒香用沈水。然酥燈。以慈心相應。從月一日初夜時起首。至八月日滿。每日三時澡浴三時換衣。至日滿時或斷食或食三白食三白食。謂乳酪粳米飯。或粥無力者。尊像供具衣服。但運心想之亦得。下準此知之若念誦時。前次第持誦至准提呪。誦一百八遍已。後但從唵字誦之。妙言曰。
唵折隸主隸准提與某甲除災難娑婆訶若為自己於娑婆字上。稱自己名及所為事。若為他人。稱他人名及所為事。
若作增益法者為求遷加官榮增長壽命。及求福德聰明眷屬勢力。錢財豊盛穀麥成熟。及求伏藏寶珠仙藥五通等。行者面向東跏趺而坐。像面向西。於准提像前安置鏡壇更想一黃色方壇。於方壇中遍想阿字或暗字。尊像供具并行者自身。俱想在方壇之中。或於像前只塗拭一方亦得。觀準提作黃色。所獻華果飲食。并自身衣服等皆作黃色。塗香用白檀加少欝金。燒白檀香然芝麻油燈。以喜悅心相應。從月九日日初出時起首。至十五日滿。每日準前三時澡浴換衣。至日滿時準前斷食及三白食。念誦如前。妙言曰。
唵折隸主隸准提與某甲所求如意娑婆訶稱名及所為事例準前知。
若作敬愛法者為求一切聖賢加護天龍八部歡喜。及求說法辯才言音清雅聞者喜悅。及求一切人敬愛知友親近冤家和順等。行者面向西結賢坐。像面向東。於准提像前安置鏡壇更想一赤色半月形壇。於半月壇中遍想賀字或含字。尊像供具并行者自身。俱想在半月壇中。或於像前只塗拭一半月形壇亦得。觀准提作赤色身著緋衣。所獻華果飲食。并自身衣服盡皆赤色。塗香用欝金。燒香以丁香蘇合香蜜和燒之。然諸果油燈。以喜怒心相應。從十六日後夜時起首。至二十三日滿。每日澡浴斷食念誦法準前行。妙言曰。
唵折隸主隸准提令一切人敬愛某甲娑婆訶稱名及隨所為事例準前知。
若作降伏法者為降伏一切惡毒鬼神。及惡龍獸損害一切有情者。及調伏一切惡人。於國不忠生反道心者。及滅三寶毀真言者。或與呪人作諸障難者。如是一切惡人。持呪行者運大慈悲得作此法。若為自己所求及有怨讐作此法者。準諸經說必定反招災禍。及反得盡世癡騃。學者知之。行者面向南。作蹲踞坐左脚押右脚。像面向北。於准提像前安置鏡壇更想一青色三角壇。於三角壇中遍想囉字或㘕字。尊像供具并行者自身。俱想在三角壇中。或於像前只塗拭一三角壇亦得。觀准提作青色。或黑色著青黑衣。自身衣服亦皆青色。獻青色華臭華不香華及曼陀羅華等。飲食用石榴汁染作黑色。或作青色。塗香用柏木。閼伽用牛尿。以黑色華及芥子柏木塗香等。各取少分置閼伽水。燒安息香然芥子油燈。以忿怒心相應。從二十四日午時或夜半起首。至月盡日滿。每日澡浴斷食念誦法準前行。妙言曰。
吽折隸主隸准提吽發吒二合此是梵書發吒字。若惡人等身心不安。或得大病或命欲終。即當勸彼令發善心。若是悔過自責永斷惡心者。即為彼人作息災法。念誦彼人即免災難。此上是四種成就之法。若欲於此四種法中求成就者。須得預前持誦准提真言。五十萬遍或七十萬遍。或百萬遍而為先行。方於四種成就法中。隨心所欲作一法時決定成就。每見今時或釋或儒為利為名終年親附竟日趨參。用盡身心罕有稱懷。無常來至又生下劣之處。何如依諸佛之聖言。誦秘密之神呪。於上增益等法中頻頻作之。所求之事決定遂心。一切罪業悉得消滅。無常來至又生勝處。現在未來俱獲利樂。豈不善哉。有斯鉅利故佛說之
若作出世間法者為欲速滿福德智慧二種資糧。及頓圓十波羅蜜超越三無數劫。今世祈剋聖界現前。行者在於山間深谷。殊勝巖窟清淨伽藍。運大悲心常樂利樂無邊有情。同准提王菩薩仗託無盡諸佛菩薩大悲願力助護。限四月四日一期之內。阻絕人客默斷語言。三密相應心無間斷。行者面向東餘方亦得。就中向東最吉。或全跏坐或半跏坐。或隨意坐俱得。像面向西。於准提像前安置鏡壇行者頂上想㘕字。變成火輪燒盡自己有漏之身。復想大蓮華上有阿字。生成無漏智身。更想暗字灌頂已。又想㘕字變成大火。燒此有為世界。如同劫火燒盡無遺。但有空寂。復想建立無為之壇。於最下方遍想欠字。雜色而為空輪。於空輪上遍想含字。黑色變成風輪。風輪上遍想㘕字。赤色變成火輪。火輪上遍想𮢥字。白色變成水輪。水輪上遍想阿字。黃色變成金剛地。於金剛地上遍想有大蓮華。一一蓮華上皆有准提菩薩。無量聖眾圍遶。一一准提前皆有行者自身。一一身各出無量華果飲食幢旛等諸供養具。而為供養。又皆對准提鏡壇三密相應。又行者若無准提像。并華果飲食等供具。但作此觀亦得吉祥成就。一心諦想准提菩薩。具無盡相好光明。於菩薩心月輪中。想有九聖字壇。行者想自心月輪中。亦有九字壇。并自身分中想布九聖之字心月輪并身分布字如前已說。所獻華果飲食香燭等。於上息災增益敬愛三法之中。所說物色皆得用之。行者衣服。但一切新淨者皆得作法。就中黃衣最吉。又行者不須苦節勞形。恐心神散亂。於行住坐臥四威儀中。皆得三密修習。於見聞覺知唯觀阿字於一真清淨法界亦常作觀行。依前次第軌儀持誦至准提真言。從頭無記無數專精念誦。勤策身心不令懈怠。欲近成就時必有種種障起。應作降伏息災等法。隨行者根性差別。於其中間必獲三昧現前。即於定中見無數佛會聞妙法音。證得十地菩薩之位此一種法。唯求出世間。若欲於此法中求成就者。須得預前持誦准提真言。五百萬遍或七百萬遍。或千萬遍而為先行。方作此法定有靈驗。二驗成行相者。謂准泥陀羅尼經。金剛頂經蘇悉地等。共十餘本經皆說。真言行者用功持誦。或夢見諸佛菩薩聖僧天女。或夢見自身騰空自在。或渡大海或浮江河。或上樓臺高樹或登白山或乘師子白馬白象。或夢見好華果。或夢見著黃衣白衣沙門。或喫白物吐黑物。或吞日月等。即是無始罪滅之相。或正持誦時見諸𤳖光明。或見空中遍地奇特之華。或見諸佛菩薩聖僧天仙等。或見諸佛淨土。或自遊佛國親承供養。或暫時聞經於多劫。或見燈光高一二尺乃至一丈。或無火爐中自有煙起。或見佛像旛蓋自動。或聞諸佛菩薩種種美聲。或覺自身巍巍高大。或齒落重生或髮白返黑。或身潤白不生蚤虱。或貪嗔癡心自然消滅。或總持不忘一字能演多義。或智慧頓生自然通曉一切經律論。或一切三昧法門自然現前。或福德頓高四眾歸仰等云云此上所說是經文。今有閑僧儒士。汎參禪理者。厥見相以為妖異。此則非但毀謗最上乘教。亦是捨相取性之邪見也。不知其相本來是性耳。若逢如上之事。但是福慧增長近成就相。莫生疑惑之心。勿起取捨之念。應觀所逢境界。皆是阿字或㘕字等或想皆如夢幻。或想皆是法界一心。若得如是應驗。更須策發三業加功誦持。不得宣說呪中境界衒賣與人。唯同道者不為名利。敬讚方得說之。若成就時而有九品。初下三品者。若下品成就。能攝伏一切四眾。凡有所求舉意從心。一切天龍而來問訊。又能伏一切蟲獸及鬼魅等。中品成就。能驅使一切天龍八部。能開一切伏藏。或要入修羅宮龍宮。便得入之去住隨心。上品成就。便得仙道乘空往來。天上天下而得自在。世出世事無不通達。中三品者。若下品成就。便得諸呪仙中為王。住壽無數歲福德智慧三界無比。中品成就。便得神通往餘世界。為轉輪王住壽一劫。上品成就。現證初地已上菩薩之位。上三品者。若下品成就。得至五地已上菩薩之位。中品成就。得至八地已上菩薩之位。上品成就。三密變成三身。只於此生得證無上菩提之果。此是持呪人九品成就。若直求成佛。不須求下三品等成就。若準神變疏有五品成就。一現至信位。二至初地。三至四地。四至八地。五至成佛。此局當經。今通依諸經故說有九品。謂准提真言總含諸部神呪。問曰云何得知准提總含諸部神呪。答謂一藏經中神呪。不出二十五部。一佛部謂諸佛呪。二蓮華部謂諸菩薩呪。三金剛部謂諸金剛神呪。四寶部謂諸天呪。五羯磨部謂諸鬼神呪。此五部每部復各有五。即成二十五部。今准提總攝二十五部。故准提經云。獨部別行總攝二十五部。又云若欲召二十五部天魔等。專誦此呪隨請必至。又云五部金剛四天王。共結總持三昧界又大教王經云七俱胝如來三身。讚說准提菩薩真言。能度一切賢聖。若人持誦。一切所求悉得成就。不久證得大准提果。是知准提真言。密藏之中最為第一。是真言之母神呪之王准提真言既總攝二十五部真言。准提鏡壇亦總攝二十五部壇法。謂二十五部中壇法。或用形像印法梵字等。各各不同。今准提鏡壇。總攝此一切諸壇法也。故准提經云。總攝二十五部大曼荼羅。梵語曼荼羅。此云壇也。是知鏡壇最尊最上。能滅一切魔障。能生一切功德。眼見身戴皆獲利樂。故昔人云。壇者生也。出生無盡功德故。壇者集也。無邊聖賢集會之處。如方珠勺月水出。圓鏡對日火生。磁石引針琥珀拾芥。尚有難測功用。況諸佛不思議壇法耶。今有寡見聞者迷於密教見用鏡壇却生毀謗。然三世如來未有一佛不依壇法。而得成道度眾生也。幸廣見聞速改其謬。上來密教心要境。
## 顯密圓通成佛心要集卷上