住威儀品第二
Chapter 2: On Dignified Conduct
菩薩立時。諦觀此身色之空法。頭等六分如空中雲。氣息出入如空中風。身色虗妄如空中華。云何得知息實相。先觀三性。後觀假名。何等三性。一者心性。二者色性。三者息性。復有三性。一者心性。二者眼性。三者意性。先觀前三性。若先觀心性。沉細難知。若先觀色性。麤朴難解。應先觀息。是息由心遍色處中易知。何以故。先觀息實。然後觀息遍身。還歸實相。所以者何。若先觀有。即受念著。顛倒難遣。是故新學菩薩先觀息實相。觀其出入。是息出時從何處生。相貌何似。根源何處。求之不得。無源無生都無處所。復觀入息從何方來。入至何處。諦觀此息來無方所。入無所至。無來即是無生。無至即是無滅。入息既無生滅。中間亦無相貌。無能知者亦無見者。知此入息因如虗空由入有出。入者既無出者亦然。知出入息畢竟空寂。空是息不能自生。心念即息動。無念即息盡。是息由心故有生滅。心即是主。諦觀此心今在何處。身內觀察。從頭至足從皮至髓。一一諦觀都不見心。內若無心。在外有也。復觀身外諸方遠近。四維上下及以中間。一一觀察都不見心。諸方既無。可在中間。搖動出入遍身外中間悉觀亦不見心。誰能觀心復無觀者。是心既無相貌。名字亦無。是名觀心實相。若心與息俱無名相。我今色身從何處生。誰之所作。諦審觀察責身源由。是身無主從妄念心生。因息得立。心息既空身亦寂滅。常修此定。深澄空法。離諸假名。知一切空。具足正見無復妄念。然後觀息遍身出入。先觀鼻中氣息往還入出。次觀遍身。從頭至足從皮至髓。毛孔汗垢氣息一時微細出入。審諦觀察明了見之。觀此色身五相次第歸空寂滅。第一相者。初觀此身皮肉筋骨猶如芭蕉。從皮至髓氣息一時入出無礙。觀此氣息入無積聚。出無分散。一色芭蕉觀。第二相者。次觀身分芭蕉之觀轉虗空明淨。猶如聚沫。名為水沫觀。第三相者。觀此沫觀一切身分轉空明淨。如水上泡。名為泡觀。第四觀相者。觀此泡觀轉空微薄。猶如泡影。名為影觀。第五相者。觀此影觀一切身分不見相貌。猶如虗空名虗空觀。菩薩具足五種明觀。一切身分如空中華。譬如世間於虗空中見有一華。不依壚壁不依林藪。忽爾化生。遠望即見近觀即無。愚人不了謂實有華。智者覺了本來無華。眾生色身如虗空華。畢竟空寂無生無滅。菩薩觀身如空中立亦復如是。菩薩爾時自觀此身如淨瑠璃。空無所有。以此觀法利益眾生增長法身。名為檀波羅蜜。為法施。菩薩立時。以此觀法引導眾生。令諸眾生見菩薩形。發歡喜心。具清淨戒。離罪福相。是名菩薩持戒尸羅波羅蜜。菩薩立時。知此身中六情無主。亦知身外六塵無形。亦知中間六識無相。是身空寂無十八界。一切陰界及心本性。畢竟空寂無有生滅。世間八法不能令動。故名為菩薩忍辱羼提波羅蜜。世八法者。利．衰．毀．譽．苦．樂．稱．譏。菩薩立時。一切心相無生住滅。一切法不住前際不住後際不住中際。無三際故。既無生際即無住際亦無滅際。一切法中雖無去住而大精進。身心無勌自利利他。是名菩薩具足精進毗梨耶。菩薩立時。不見內心立。不見外心立。不見內外心立。色身空寂。亦無立相。諸陰亦然。於一切法中不味著。無定無亂。畢竟空故。入不動三昧。普現法界一切色身饒益眾生。是名菩薩具足禪波羅蜜。菩薩立時。知此色身無自無他。如鏡中像。如炎如化夢如幻。無有壽命亦無我人。無眾生滅。亦無隱顯復無出沒。諸法自爾。無取無捨。覺了一切眾生根性。隨感差別。是名般若波羅蜜。具足智慧神通藏故。
The Bodhisattva, standing still, earnestly contemplates the emptiness of this body's form. The six parts, from head to feet, are like clouds in the sky. The breath going in and out is like wind in the sky. The body's form is illusory, like flowers in the sky.
How does one come to know the true nature of the breath? First, contemplate the three natures, then contemplate the provisional designations. What are the three natures? The first is the nature of mind. The second is the nature of form. The third is the nature of breath. There are also three other natures: the nature of mind, the nature of the eye, and the nature of consciousness.
First, contemplate the former three natures. If one first contemplates the nature of mind, it is deep, subtle, and difficult to know. If one first contemplates the nature of form, it is coarse, solid, and difficult to comprehend. One should first contemplate the breath. This breath, originating from the mind and pervading the realm of form, is easy to know in the middle. Why? First contemplate the true reality of the breath, then contemplate the breath pervading the body, and then return to contemplating the true reality. Why is this? If one first contemplates existence, one immediately receives clinging thoughts, and it is difficult to dispel delusion. Therefore, a newly practicing Bodhisattva first contemplates the true reality of the breath.
Observe its going out and coming in. When this breath goes out, from where does it arise? What is its appearance? Where is its source? Seeking it, one cannot find it. It has no source, no arising, and no location at all. Further, observe the incoming breath: from which direction does it come? Where does it enter to? Earnestly contemplate that this breath comes from nowhere and enters nowhere. Having no coming is having no arising. Having no arrival is having no cessation. Since the incoming breath has no arising or cessation, in the middle there is also no appearance. There is no one who can know it, and no one who can see it. Knowing this incoming breath is like empty space; because there is an entering, there is an exiting. Since the entering is non-existent, the exiting is likewise. Know that the outgoing and incoming breaths are ultimately empty and still.
Emptiness is the breath; it cannot arise by itself. When the mind has thoughts, the breath moves. When there is no thought, the breath ceases. This breath exists with arising and cessation because of the mind. The mind is the master. Earnestly contemplate: where is this mind now? Observe within the body, from head to feet, from skin to marrow, earnestly contemplating each part—nowhere is the mind seen. If it is not within, perhaps it is outside. Further, observe outside the body in all directions, far and near, the four directions, up and down, and the middle—earnestly observing each, nowhere is the mind seen. Since it is not in any direction, perhaps it is in the middle? Observe movement, going out and coming in, pervading the body, outside, and the middle—still the mind is not seen. Who can contemplate the mind? There is also no contemplator. Since this mind has no appearance, it also has no name. This is called contemplating the true reality of the mind.
If both mind and breath have no name or appearance, from where does my physical body now arise? Who created it? Earnestly examine and observe, questioning the body's origin. This body has no master; it arises from deluded thoughts of the mind and is established because of the breath. Since mind and breath are empty, the body is also still and extinguished. Constantly cultivate this concentration, deeply clarifying the Dharma of emptiness, leaving behind all provisional designations. Know that all is empty, fully possess right view, and have no further deluded thoughts.
Then, contemplate the breath pervading the body as it goes out and comes in. First, observe the breath in the nostrils going and returning, entering and exiting. Next, observe it pervading the entire body, from head to feet, from skin to marrow—the breath subtly entering and exiting through pores, sweat, and impurities all at once. Examine and observe earnestly, seeing it clearly.
Contemplate this physical body through five successive phases, returning to emptiness and stillness.
The first phase: Initially, contemplate this body's skin, flesh, sinews, and bones as being like a banana tree. From skin to marrow, the breath enters and exits all at once without obstruction. Observe that this breath, upon entering, does not accumulate, and upon exiting, does not disperse. This is the contemplation of the single form of the banana tree.
The second phase: Next, contemplate the body parts; the banana tree contemplation transforms into empty, bright purity, like a mass of foam. This is called the water-foam contemplation.
The third phase: Contemplate this foam contemplation; all body parts transform into empty, bright purity, like bubbles on water. This is called the bubble contemplation.
The fourth phase: Contemplate this bubble contemplation transforming into empty, subtle thinness, like the shadow of a bubble. This is called the shadow contemplation.
The fifth phase: Contemplate this shadow contemplation; all body parts are seen without any appearance, like empty space. This is called the emptiness contemplation.
The Bodhisattva, fully endowed with these five clear contemplations, sees all body parts as flowers in the sky. It is like in the world seeing a flower in empty space—it does not rely on a wall or a forest grove; it suddenly manifests. From afar, it is seen; looking closely, it is not there. The foolish, not understanding, say a real flower exists. The wise, awakened, understand that originally there is no flower. The sentient beings' physical body is like a flower in empty space—ultimately empty, still, without arising or cessation. The Bodhisattva contemplating the body as standing in empty space is also like this.
At that time, the Bodhisattva personally contemplates this body as pure lapis lazuli, empty and without anything. With this contemplation method, they benefit sentient beings and increase the Dharma-body. This is called the Perfection of Generosity (Dāna Pāramitā), the Dharma offering.
The Bodhisattva, standing still, uses this contemplation method to guide sentient beings, enabling all sentient beings to see the Bodhisattva's form, giving rise to a joyful mind, possessing pure precepts, and leaving behind the marks of sin and merit. This is called the Bodhisattva upholding the precepts, the Perfection of Morality (Śīla Pāramitā).
The Bodhisattva, standing still, knows that within this body, the six faculties have no master. They also know that outside the body, the six objects have no form. They also know that in the middle, the six consciousnesses have no mark. This body is empty and still, without the eighteen realms. All aggregates, realms, and the mind's inherent nature are ultimately empty and still, without arising or cessation. The eight worldly conditions cannot cause it to move. Therefore, it is called the Bodhisattva's Perfection of Patience (Kṣānti Pāramitā). The eight worldly conditions are: gain and loss, disgrace and honor, praise and blame, pleasure and pain.
The Bodhisattva, standing still, sees that all mental states have no arising, abiding, or cessation. All dharmas do not abide in the past, do not abide in the future, and do not abide in the present. Because there are no three time periods, since there is no arising period, there is also no abiding period and no cessation period. Within all dharmas, although there is no going or abiding, they exert great vigor. Body and mind are without weariness, benefiting self and others. This is called the Bodhisattva fully endowed with the Perfection of Vigor (Vīrya Pāramitā).
The Bodhisattva, standing still, does not see an inner mind standing, does not see an outer mind standing, and does not see an inner-outer mind standing. The physical body is empty and still, and there is also no standing mark. The aggregates are likewise. Within all dharmas, they are not attached to flavors, without fixed concentration or distraction, because of ultimate emptiness. They enter the immovable samādhi, universally manifesting all physical forms throughout the Dharma realm to benefit sentient beings. This is called the Bodhisattva fully endowed with the Perfection of Meditation (Dhyāna Pāramitā).
The Bodhisattva, standing still, knows this physical body has no self and no other, like an image in a mirror, like a mirage, an illusion, a dream, an apparition. It has no lifespan, no 'I' or 'person', no arising or cessation of sentient beings, and also no concealment or manifestation, no emergence or disappearance. All dharmas are naturally so, without grasping or rejecting. They awaken to and understand all the root natures of sentient beings, according to their differing capacities. This is called the Perfection of Wisdom (Prajñā Pāramitā), because they are fully endowed with the treasury of wisdom and spiritual powers.