坐威儀品第三
Chapter 3: The Posture of Sitting
四種身威儀中。坐最為安隱。菩薩常應跏趺端坐不動。深入一切諸三昧門。觀察一切眾生根性。欲安立之令得解脫。是故菩薩常入禪定。起六神通。能淨五眼。肉眼．清淨天眼．通達慧眼．見真法眼．觀察佛眼。覺了一切。能度十方世界無量眾生。不前不後一時得道。是故菩薩常在禪定。問曰。菩薩何故四種身儀中多在坐威儀。餘法亦應得獨言跏趺坐。答曰。此是坐禪入道之人坐禪之法。餘威儀中取道則難。多有動散。結跏趺坐。心直身正。斂念在前。復欲教諸弟子入禪定。是故菩薩結跏趺坐。餘坐法者是凡夫人坐法。動散心多不得入定。其心難攝。結跏趺坐身心正直心易攝故。欲教弟子學此坐法。捨諸外道邪見威儀。有諸外道顛狂心亂。或常翹脚。或傍身欹足。或一足獨立。或五熱炙身。以是種種邪見身心不安。菩薩坐時。令諸眾生見者歡喜發菩提心。離諸怖畏入菩薩位。是名法施檀波羅蜜。菩薩坐時。身心不動。眾生見者能發淨信。離殺害心捨諸惡業。具足大乘菩薩律行。是名持戒尸波羅蜜。菩薩坐時。知一切法陰界諸入畢竟不動。能令眾生離高下心不起諍論。是名忍辱羼提波羅蜜。菩薩坐時。能令眾生見者歡喜。捨十惡業行。行十善道。修脫勇猛精進身心不懈。具足精進毗利耶波羅蜜。菩薩坐時。能令眾生捨離味著。能斷貪愛。心無定亂畢竟寂滅。亦令眾生起神通力。何以故。是諸眾生見菩薩坐禪。深心愛樂情無捨離。譬如往昔雪山林中有一仙人坐禪入定。是時亦有無量外道在此山中邪見苦行。翹脚散足。或一足獨立。多不安穩。是時復有五百獼猴山中遊行。見此仙人林中禪定結跏趺坐。合眼合口氣不出。獼猴眾中有二老獼猴。愛樂仙人學其坐禪合眼入定。信心重故即得神通。成辟支佛。如是次第五百獼猴皆得成就辟支佛道。是諸獼猴念此山中邪見外道身不安穩。是老獼猴往到其所。於外道前自敷草蓐結跏趺坐合眼入定。是時五百獼猴捉諸外道兩脚結跏趺坐。老獼猴捉諸外道兩脚結跏趺坐。老獼猴示諸外道。各以手指捻外道眼令合。如坐禪法。五百外道各生慚愧。此坐安穩身不欹側。是道無疑。各作是念。此諸獼猴必見聖人。得其道迹復來教我。信心慇重。是老獼猴見諸外道信心決定。即現神通種種變化。五百獼猴各現神變。外道見已心生歡喜。心勇即發神通成辟支佛。坐禪威儀能令畜生及諸外道信心歡喜成辟支佛。天人六趣諸眾生等愛樂菩薩坐禪威儀。發菩提心得三乘道皆亦如是。是名菩薩禪波羅蜜。菩薩坐時。知一切法其性常定。知身無主。無我無人。是身色陰。如空中月影現眾水。色相寂滅。不於三界現身口意。法身普現十方世界。實無色心往還來去示現眾生。能令眾生各各感見。隨應說法稱機得道。如阿修羅琴不以手皷。安置空地無人之處自出種種微妙音聲。能令天人所聞各各別異。稱意歡樂。菩薩禪定亦復如是。實無覺觀係念思惟。亦無色像現身口意。眾生各各感應不同。如空月。是名菩薩禪波羅蜜。菩薩坐時。雖無心陰界入。見於一切法皆如夢想無覺觀心。具足無量一切辨才。一念悉知三世九道凡聖差別。思覺不同優劣差別。不預思惟知過去世無礙。知未來世無礙。知無為無礙。知世諦無礙。知真諦無礙。知第一義諦空無礙。離常定。一念遍在十方佛前。現神通力種種變化供養之具供養諸佛。一時變現入六道中。菩薩色身對眾生機隨應說法。一念受持一切佛法。悉知諸佛弟子種數。一念能轉法諸佛法輪。盡知眾生煩惱利鈍差別。成聞菩薩音聲不同。能斷煩惱。雖無色像陰界入諸見。具足如此無量辨才。是名菩薩般若波羅蜜。問。般若波羅蜜名何等法。答曰。般若波羅蜜名一切種慧。三乘智慧盡到其邊。是名彼岸。名為摩訶般若波羅蜜。問曰。如是智慧從何處生。答曰。無有生處。何以故。如大品經中先尼梵志問佛世尊。如來所得一切智慧從何處得。佛答先尼。無有得處。如是智慧。非內觀中得是智慧。非外觀中得是智慧。非內外觀中得是智慧。亦非不觀得是智慧。是時先尼梵志即於佛一切智中得生信解。深入般若波羅蜜。是故言無有得處。更有人言。問曰。何者為內觀。何者為外觀。何者為內外觀。云何言亦非不觀得是智慧。答曰。內觀者是內六根。眼．耳．鼻．舌．身．意。外觀者是外六塵。色．聲．香．味．觸．法。內外觀者中間六識。眼識觸因緣生諸受。乃至鼻．舌．意識觸因緣生諸受。菩薩觀內六根性空無所得。觀外六塵性空無所得。觀中六識性空無所得。若不觀察亦不能得。是故佛言。亦非不觀得是智慧。無所得即是智即是慧。所以者何。大品經一心具萬行品中。佛告須菩提。諸法無所有性即是道即是果。若於諸法中有見者。此人無果。壞法性故無道果。是故佛言。諸法無所有性。即是道即是果。諸法者即是眾生十八界。內有六根界。外有六塵界。中有六識界。觀內六根能破貪瞋婬恚愚凝無明調慢諸煩惱結。能破自身我見及離我所。無有壽命眾生主者。離受念著。畢竟空故是名智。無所得故名之為慧。觀外六塵。於色塵中青黃赤白女等色是名外身。起貪愛心能生煩惱。菩薩爾時觀此外身。修死尸想。膖脹爛壞九想具足。乃至十想成就。歸空盡滅更不復生。觀察覺了能破煩惱是名為智。無所有性是名為慧。聲．香．味．觸．法亦復如是。觀察中識無分別想。無自生處。假內外因緣和合而生。都無自性。觀內六根空無有主。觀外六塵空無形色。和合想不可分別即無六識。是時智慧無有得處。若不坐禪明了觀察是十八界。亦不能得如是智慧。是故佛言。亦非不觀得是智慧。眾生五識但能當境。能知現在五塵之事。不能究竟囑當受持。然此意根雖無處所。遍能囑當五識之事。然其意識都不曾往與五識合。雖無往還能懸囑當。五塵五識因緣之事雖無住處囑當。五識計校思惟遠近受持皆悉不忘。善惡無記亦復如是。如是意根意識雖無處所亦不動搖。如夢中識六能覺了。總攝六根之事。凡俗愚人是六種識隨緣繫縛。亦不能知五根有處意根無處。謂各各緣。不能了知總別之想。是名凡夫分張識相生死根栽。非是聖慧。新學菩薩用第七識剛利智。觀察五陰十八界等無有集散虗妄不實。無名無字無生無滅。是時意根名為聖慧根者。從得信根乃至慧根。如是五根中說。因此信慧二根。力無所畏。總說有二種用。內能覺了破煩惱結。入無間三昧。得解脫智。能覺一切眾生根性。外能摧伏天魔外道。宿命神通皆得具足。發言可信實不虗謬。名為信慧。善轉眾生住七覺慧。故名聖慧根。聖名無著亦名清淨。能度眾生立照為聖。無著者。以聖慧根。覺知六根空無有主。覺知六塵無色。覺知六識無名無相。如是三六無滅。無取無捨。斷一切受。故名無著。雖知己身及外眾生諸法實相。亦能生知眾生根性。是故名聖。得陰界實相。捨一切著。故名無著。若無愛著即無染累。了知諸法自性清淨畢竟寂然。諸法者是十二入．十八界妄念心。凡夫不了能作生死無。眾宋結集遍行六趣是名眾生。菩薩以此聖慧根力善教道之。令諸眾生同證聖慧。故言清淨能度眾生。為天人作教師。故名阿闍梨。阿者名一。得一切法。從初不生亦無有滅。是名自覺。名之為阿。闍者是眾生。菩薩能以一相聖慧覺說眾生。令得解脫。是故名闍。以此自覺覺他無上慧阿二事留名後代。眾生所歸永劫不絕。是故名梨。是故佛言眾生性即菩提性。菩提性即眾生性。菩提眾生無二。知如此作天人師。凡夫六根聖人六根。是凡聖根無一無二。不覺是凡夫。覺了是聖人。生死煩惱根即是聖慧根。凡夫醜陋不淨身即是相好妙法身。菩薩爾時觀此眼根作是念。何者是眼。云何名根。作是觀時。知此眼根無主若空。無主即無眼根。求根不得亦無有眼。但以虗妄所見青黃赤白種種諸色。貪愛念故名之為眼。無眼故不了。如向諦觀知無根情。若無眼即無情。識既空無主無分別者。亦無虗妄種種諸色。各各不相知故。亦無和合。畢竟寂滅空無所有。如是觀竟。亦無能觀法。無所得故。無眼無眼名字是為眼。無作解脫門亦得名為無縛。何以故。既無繫縛誰解脫者。是時無根無色塵。既無根塵亦無有識。是故名為無眼無分別者。復次耳根聞聲。菩薩爾時諦觀此耳誰能聞。耳根聞耶。耳識聞耶。聲能自聞。為用意識聞。如是觀已。非耳根聞。非耳識聞。亦非聲自聞。意識亦不能自聞。何以故。耳根無覺知故不能聞。若耳根能聞。聾人應能聞聲。聾人不聞故。當知耳根不能聞。耳識一念不能分別一。故亦不能聞。是聲無根故。不能自覺亦不能聞。意識亦不能聞。眾緣和合乃得聞聲。所以者何。先耳聲相對。然後意識生。與耳合故則能分別音聲。一一觀察空無聞者。若無根聞即無有識。根不往受。聲不來入。各不相知亦不相見。聲如空響無生無相。耳無根無識畢竟空故。無耳無耳名字耳。解脫門既無縛者。亦無解脫。凡夫不了。謂我能聞。是故名為聞聞。新學菩薩斷一切受。得薩婆若。證實相慧門。得音聲忍。無取無捨。名為聞亦名不聞聞。得性空智。亦得名為不聞不聞。略說耳根。其義如此。復次鼻聞香者。誰能聞。觀此所臰香從何方來。何處生也。入至何處。受者是誰。相貌何似。如此觀時。知是香觸無所從來。入無所至。亦無受者。復無相貌。不可分別。空無所有。鼻無根無識無臰無香。亦無名字鼻解脫門。既無縛者亦無解脫。亦善通達一切眾香。舌嗜味者。諦觀此味從何所來。何方所生。入至何處。誰受味也。相貌何似。唇受味也。齒受味也。舌受味也。咽受味也。如是觀時。了知此無所從來亦無所至。復無住處。亦無受者。無生無滅。亦無相貌。無舌無味無根無識亦無名字。舌解脫門。既無縛者亦無解脫。亦能善知一切味相。身受觸者。男女眾事細滑痛癢麤澁冷暖輕重堅柔。如是等觸能生貪愛瞋喜等事。眾生為此乃至失命不知慚愧。為此輪轉六道生死。新學菩薩諦觀此觸。從何處生。由愛因緣。我若不拔如是愛根。必當生惱。身心惱故名之為苦。因緣生故無常。不自在故無我。虗妄故無實。無實故空。諦觀此身無常．苦．空．無我．不淨。從頭至足薄皮縛纏褁。內有肌肉筋骨髓𮪱血脉屎尿肝膽膓𦝩虫疽膿血。種種不淨充滿身中。凡夫不知謂是好物。忽爾無當命盡死去。膖脹爛壞虫散離散。頭脚異處白骨在地。風吹日炙火燒作炭散滅歸空。無我．無人．無眾生相．無壽命亦無生滅。猶如虗空。是名鈍根壞色歸空。若利根人諦觀此身色性。自性空非色滅空。何以故。我今此身本從一念心生。妄念之心無形無色。無有方所。猶若虗空。心亦如是空無相貌。知心寂滅身亦無主。生如浮雲生。滅如雲散滅。麤觀如此。若細觀者。我今此身猶如雲影。如雲空中行。地上見影。實無能有見。此身亦如是。幻化難了別。空雲是行東。雲影是人身。雲散影即無。東盡人亦然。是身本無體。無色亦無形。行東及身影。本來常寂然。如此觀時。無身無身名字。是名身無作解脫門。既無縛者亦無解脫。知身如此。亦能善解一切諸觸無所得故。言法者。一善。二不善。三者無記。今欲觀察意觸法者。當以非善門．非不善門．非無記門。破前虗妄執著善．不善．無記等無明。新學菩薩應先觀察意觸諸法。問曰。餘五根皆有處所。眼．耳．鼻．舌．身有可見處。今此意識相貌何似。住在何處。為當在內。為當在外。為在中間。為在五藏。為何所似名意識。答曰。非五根。非五識。非內外。非中間。亦不在餘處。何以故。五藏對五根。五根對五塵。根塵合生五識。今此意根都無處所。復無相貌。而能記物。何以故。譬如有人臥眠熟時。無情塵識而能夢見陰界諸入。乃至覺時猶故不忘。觀察此夢都無方所亦無住處。無色無形而能物。如睡眠夢乃至覺時觀。不見夢主及不見所夢陰界數重都不可得。而復不忘。意亦如是。雖復不在五藏．五情．五塵．五識．五觸．五受。雖不在此三十事中。而能鑒照三十數重善．惡．無記。亦不在三十事外。所以者何。五根不相知。意根即不爾。亦在亦不在。云何亦在亦不在。若意識不導。五識不成。不能分別。是故不得言不在五識。如人有病聾盲齆啞及身舌頑疵。意識是時於五識中無用。不得言在。問曰。上耳根義中說意識但能識過去。五塵不得識現在。五塵若如此者。與今義相違。所以者何。若意識導五識能識五塵者。即是現在義。云何而言不識現在五塵。答曰。過去有二種。一者過去過去。二者現在過去。過去過去者是遠過去。現在過去者是近過去。一念心中前思後覺。譬如行者到法師所聽法時。忽爾初聞說法之聲名之為思。憶念分別名之為覺。初聞說法未解語意名現在塵。憶念法師語分別中事名之為覺。名現在義。前思是耳識。後覺是意識。更有一解。義則不然。初聞聲未能思惟是耳識。思惟分別是意識。問曰。耳分別聲。意分別法。云何言耳但能聞不能分別。答曰。此所言者當根說義。耳分別聲者。意識合用非耳獨能。如人思惟觀行之時。傍邊人喚意識不照聲。耳則不能聞。聲云何得。如昔二年少比丘常修禪觀。有一老比丘是二年少比丘初出家時師。喚二弟子在一房中坐床上噉飲食。復有比丘床前坐喻噉飲。住牀上一比丘思惟觀察地上比丘。是時有師隔一人坐。喚觀行比丘。大喚五聲。耳都不聞其師喚聲。是故得知意識不照。耳不聞聲。云何而言耳獨能聞聲。更有一谷。有諸人等在講法眾中坐。意識專觀往昔眾事。亦復覺現在外緣。乃至下講。都不曾聞法師語聲。以是定知。意不屬當。耳不聞聲。問曰。昔有一人禪定寂嘿。耳聞遠近種種音色。一時歷歷不相雜亂。復有一人坐定定寂嘿都不聞聲。此二種人各入何定聞異。答曰。坐禪寂嘿聞一切聲。一時能聞不雜亂者。有二種人。一種人未能甚深禪定。始入初禪住一念前。名為微細寂靜一心。但聞住處城隍內外遠近數里種種音聲。不能遠聞諸方國土。二種人者。是人得入甚深禪定。得天耳通。能聞小千國土一切音聲。乃至二千國土三千大千國土一切音聲。亦聞十方一切音聲。若復有人禪定寂嘿。不能聞一切聲者。亦有二種人。一種人者。未得禪定。初禪前得細住心。名曰住觸。不自覺知猶如眠熟不夢之人。此是魔鬼𨳲其心識。狀似禪定都不自知。入時不覺至出乃知心識。問何處去。更有一種人禪定。不聞一切聲者。此人薄禪罪重入死心定。此非好禪。此是障道定。其人頑癡。自謂我今得寂滅涅槃。亦復名為滅盡定。此非涅槃道。設使經劫住是禪中。不盡道法。名障道罪。亦名魔鬼奪其識去。魔力持之狀似禪定。更有一種人。禪定嘿然不聞一切諸道音聲者。此人名為自在禪定。欲聞十方一切音聲即時得聞。意不欲聞即不能聞。是故名為自在禪定。亦得名為日入三昧。何以故。昔日佛在田中阿蘭若處林中禪定。近邊田中耕者二人。持中有四時天風雨𮦷地動。四牛二人一時怖死。佛不聞也。佛答言。我不聞聲。其人重問。佛入無心定也。答言不入無心定。其人復問。若有心識云何不聞。佛答人言。我有心識。恒無妄念。我時故入日三昧。不取音聲是故不聞。譬如日入一切不照。我亦如是。是名菩薩自在禪定。復如舍利弗山中禪定。值毗舍闍鬼將領諸鬼山中遊行。時舍利弗斷其路坐。礙不得過。毗舍闍鬼即大瞋恚。以金剛杵盡力極打舍利弗頭。振動三千大千世界。時舍利弗不覺不知。從定出時覺頭皮多少異常。起來問佛。世尊我今頭皮多少異常。佛言。毗舍闍鬼以金剛杵極力打汝頭。振動三千大千國土。值汝入定。若不入定碎如微塵。問曰。是舍利弗入何禪定力能如此。答曰。一切禪定力皆能如此。若入金剛壁定三昧。天魔外道毗舍闍鬼所不能近。若欲近時。天魔外道鬼神即自碎滅。況復能打。問曰。一切禪定無受念心。云何舍利弗入大禪定。毗舍闍打頭皮少異。答曰。令後人知禪定力。故作此問。留名後世引導眾生。是名菩薩自在禪定。菩薩復有自在禪定。若入禪定若出禪。定行住坐臥身心無定無亂。常能示現一切佛事。上人能覺下人不如。是名菩薩自在禪定。問曰。眾生六識是生死識。不是智慧。涅槃經云。依智不依識。今此意識是何等識。而能如是種種巧用智慧無差。答曰。一切眾生用智有異不得一等。愚癡凡夫用六情識。初心菩薩用二種識。一者轉識。名為覺慧。覺了諸法慧解無方。二者名為藏識。湛然不變。西國云阿梨耶識。此土名為佛性。亦名自性清淨藏。亦名如來藏。若就隨事。名智慧性。覺了諸法時名為自性清淨心。識之與心二用各別。凡夫六識名為分張識。隨業受報天人諸趣。菩薩轉名第七識。能轉一切生死惡業。即是涅槃。能覺凡夫六分張識令無變易。即是藏識。此第七識名金剛智。能破一切無明煩惱生死結使。即是佛法。譬如健將降伏四方夷狄怨賊。諸國弭伏皆作民子。第七健識勇猛金剛決斷諸法。亦復如是。藏識者名第八識。從生死際乃至佛道。凡聖愚智未曾變易。湛若虗空亦無垢淨。生死涅槃無一無二。雖假名亦不可得。五根不能見。無言能空。何以故。無空無無想。亦無有無作。
Of the four postures of the body, sitting is the most stable and secure. The Bodhisattva should always sit cross-legged, upright and unmoving. Deeply entering all the gates of samadhi, observing the root natures of all sentient beings, desiring to establish them in peace and enable them to attain liberation. Therefore, the Bodhisattva constantly enters meditative concentration, giving rise to the six supernatural powers, able to purify the five eyes: the physical eye, the pure divine eye, the penetrating wisdom eye, the true Dharma eye that sees reality, and the observing Buddha eye. Awakening to and understanding all, able to ferry across immeasurable sentient beings in the worlds of the ten directions, all attaining the Way simultaneously, neither before nor after. Therefore, the Bodhisattva constantly abides in meditative concentration.
Question: Why, among the four postures of the body, does the Bodhisattva mostly dwell in the sitting posture? Could one attain the Way through other methods? Why speak specifically of sitting cross-legged?
Answer: This is the method of sitting meditation for those who enter the Way through sitting meditation. In other postures, attaining the Way is difficult; there is much movement and distraction. Sitting cross-legged, the mind is upright, the body is straight, and thoughts are gathered in front. Furthermore, it is to teach disciples to enter meditative concentration. Therefore, the Bodhisattva sits cross-legged. Other sitting methods are those of ordinary people; with much movement and a scattered mind, one cannot enter concentration. The mind is difficult to restrain. In sitting cross-legged, body and mind are upright and straight, so the mind is easy to restrain. Wishing to teach disciples to learn this sitting method, they abandon the deviant views and postures of external paths. There are external paths with deluded, frenzied, and confused minds: some always raise their feet, some lean their bodies sideways, some stand on one foot, some scorch their bodies with five heats. With such various deviant views, body and mind are not at peace. When the Bodhisattva sits, he causes sentient beings who see him to rejoice, arouse the bodhi mind, leave behind all fears, and enter the Bodhisattva stage. This is called the Dharma-giving perfection of generosity.
When the Bodhisattva sits, body and mind are unmoving. Sentient beings who see this can give rise to pure faith, abandon harmful intentions, relinquish all evil karma, and fulfill the precepts and conduct of the Mahayana Bodhisattva. This is called the perfection of morality.
When the Bodhisattva sits, knowing all dharmas, the aggregates, sense spheres, and sense bases are ultimately unmoving, he can cause sentient beings to abandon high and low minds and not give rise to contention. This is called the perfection of patience.
When the Bodhisattva sits, he can cause sentient beings who see him to rejoice, abandon the ten evil deeds, practice the ten wholesome paths, cultivate diligently with courageous vigor, and not slacken in body and mind, fulfilling the perfection of vigor.
When the Bodhisattva sits, he can cause sentient beings to relinquish attachment to tastes, cut off greed and craving, have a mind without fixation or confusion, ultimately quiescent, and also cause sentient beings to give rise to supernatural powers. Why? When these sentient beings see the Bodhisattva sitting in meditation, they deeply love and delight in it, their affection not leaving them. For example, in the past, in the Snow Mountain forest, there was an ascetic sitting in meditation, entering concentration. At that time, there were also immeasurable external paths in this mountain practicing deviant views and asceticism, raising their feet, spreading their legs, or standing on one foot, mostly unstable. At that time, there were also five hundred monkeys roaming the mountain. Seeing this ascetic in the forest in meditation, sitting cross-legged, eyes closed, mouth closed, breath not issuing forth, among the monkeys there were two old monkeys who, loving the ascetic, learned his sitting meditation, closed their eyes, and entered concentration. Due to the weight of their faith, they immediately attained supernatural powers and became pratyekabuddhas. Thus, in succession, all five hundred monkeys attained accomplishment as pratyekabuddhas. These monkeys, mindful of the external paths in this mountain with deviant views whose bodies were not stable, the old monkeys went to where they were. In front of the external paths, they spread grass mats themselves, sat cross-legged, closed their eyes, and entered concentration. At that time, the five hundred monkeys seized the two feet of the external paths and made them sit cross-legged. The old monkeys showed the external paths, each using their fingers to pinch the eyes of the external paths to close them, like the method of sitting meditation. The five hundred external paths each felt ashamed. This sitting is stable, the body not leaning. This path is without doubt. Each thought thus: These monkeys must have seen a sage, attained his path, and have come to teach us. Their faith was earnest and weighty. The old monkeys, seeing the external paths' faith was determined, immediately displayed supernatural powers and various transformations. The five hundred monkeys each manifested spiritual transformations. The external paths, seeing this, gave rise to joy in their minds. Their minds courageous, they immediately gave rise to supernatural powers and became pratyekabuddhas. The posture of sitting meditation can cause animals and external paths to give rise to faith and joy and become pratyekabuddhas. The heavenly beings and sentient beings of the six destinies who love the Bodhisattva's sitting meditation posture, arouse the bodhi mind, and attain the three vehicles' path are all likewise. This is called the Bodhisattva's perfection of meditation.
When the Bodhisattva sits, he knows all dharmas' nature is constantly still, knows the body has no master, no self, no person. This body is the aggregate of form, like the moon's reflection in the sky appearing in all waters. The characteristics of form are quiescent and extinguished. Not manifesting body, speech, or mind in the three realms, the Dharma body universally appears in the worlds of the ten directions. Truly without form or mind going, coming, or returning, yet manifesting to sentient beings, able to cause each sentient being to perceive according to their capacity, speaking Dharma accordingly, and attaining the Way suited to their faculties. Like the asura's lute, not played by hand, placed in an empty place without people, spontaneously emits various subtle and wonderful sounds, able to cause the heavenly beings and humans who hear them to each hear differently, according to their wishes, joyful and happy. The Bodhisattva's meditation is also like this. Truly without perception, examination, binding thoughts, or contemplation, also without form, appearance, or manifestation of body, speech, or mind. Sentient beings each perceive and respond differently, like the moon in the sky. This is called the Bodhisattva's perfection of meditation.
When the Bodhisattva sits, although without mind, aggregates, sense spheres, or sense bases, seeing all dharmas are like dreams and illusions, without a mind of perception and examination, he is endowed with immeasurable eloquence of all kinds. In one thought, he completely knows the differences between ordinary people and sages in the three times and nine destinies, the differences in thoughts and perceptions, superior and inferior. Without prior contemplation, he knows the past without obstruction, knows the future without obstruction, knows the unconditioned without obstruction, knows worldly truth without obstruction, knows ultimate truth without obstruction, knows the emptiness of the supreme meaning without obstruction. Apart from constant stillness, in one thought he pervades being in front of the Buddhas of the ten directions, manifesting supernatural powers, various transformations, and articles of offering to make offerings to all Buddhas. Simultaneously transforming and appearing, entering the six destinies, the Bodhisattva's form body responds to the faculties of sentient beings, speaking Dharma accordingly. In one thought, upholding all Buddha Dharmas, completely knowing the various kinds of disciples of the Buddhas. In one thought, able to turn the Dharma wheel of all Buddhas' Dharmas, exhaustively knowing the differences in sentient beings' afflictions, sharp and dull, becoming different upon hearing the Bodhisattva's voice, able to cut off afflictions. Although without form, appearance, aggregates, sense spheres, sense bases, or views, he is endowed with such immeasurable eloquence. This is called the Bodhisattva's perfection of wisdom.
Question: The perfection of wisdom, what dharmas does it name?
Answer: The perfection of wisdom names all kinds of wisdom. The wisdom of the three vehicles completely reaches its other shore. This is called the other shore, called the great perfection of wisdom.
Question: From where does such wisdom arise?
Answer: It has no place of arising. Why? As in the Mahaprajnaparamita Sutra, the Brahmin Senika asked the Buddha, the World-Honored One: "From where does the Tathagata attain all wisdom?" The Buddha answered Senika: "There is no place of attainment." Such wisdom is not attained in observing internally, not attained in observing externally, not attained in observing both internally and externally, nor is it attained without observing. At that time, the Brahmin Senika immediately gave rise to faith and understanding in the Buddha's all-wisdom, deeply entering the perfection of wisdom. Therefore, it is said there is no place of attainment.
Someone else says: Question: What is internal observation? What is external observation? What is internal and external observation? How is it said that it is also not attained without observing?
Answer: Internal observation is the internal six faculties: eye, ear, nose, tongue, body, mind. External observation is the external six objects: form, sound, smell, taste, touch, dharmas. Internal and external observation is the intermediate six consciousnesses: eye-consciousness, contact, conditions giving rise to various feelings, up to nose, tongue, body, mind-consciousness, contact, conditions giving rise to various feelings. The Bodhisattva observes the internal six faculties, their nature empty, nothing attained. Observes the external six objects, their nature empty, nothing attained. Observes the intermediate six consciousnesses, their nature empty, nothing attained. If not observing, one also cannot attain. Therefore, the Buddha said: "Also not attained without observing." No attainment is precisely wisdom, is precisely insight. Why? In the Mahaprajnaparamita Sutra, in the chapter "One Mind Endowed with Myriad Practices," the Buddha told Subhuti: "The nature of all dharmas as nothing possessed is precisely the path, precisely the fruit. If among dharmas there is seeing, this person has no fruit. Destroying the Dharma nature, therefore no path fruit." Therefore, the Buddha said: "The nature of all dharmas as nothing possessed is precisely the path, precisely the fruit." All dharmas are precisely sentient beings' eighteen spheres: internally, the six faculties spheres; externally, the six objects spheres; intermediate, the six consciousnesses spheres. Observing the internal six faculties can destroy greed, anger, lust, hatred, ignorance, dullness, arrogance, and various affliction bonds. Can destroy the self-view of one's own body and separate from what is mine. Without life span, sentient beings, or a master. Separated from feelings, thoughts, and attachments. Ultimately empty, therefore called wisdom. Nothing attained, therefore called insight.
Observing the external six objects: among form objects, blue, yellow, red, white, female forms, etc., these are called external body. Giving rise to greedy, craving mind can produce afflictions. The Bodhisattva at that time observes this external body, cultivates the contemplation of a corpse: swollen, rotten, decayed, the nine contemplations complete, up to accomplishment of the ten contemplations. Returning to emptiness, completely extinguished, not arising again. Observing, awakening, understanding, can destroy afflictions, this is called wisdom. The nature of nothing possessed is called insight. Sound, smell, taste, touch, dharmas are also like this.
Observing the intermediate consciousness: no discriminating thought, no place of self-arising. Relying on internal and external conditions combining to arise. Entirely without self-nature. Observing the internal six faculties empty, without master. Observing the external six objects empty, without form or color. Combined thought cannot be discriminated, then there is no six consciousnesses. At that time, wisdom has no place of attainment. If not sitting in meditation, clearly observing these eighteen spheres, one also cannot attain such wisdom. Therefore, the Buddha said: "Also not attained without observing."
Sentient beings' five consciousnesses can only know the present objects of the five senses' affairs, cannot ultimately retain and uphold. However, this mental faculty, although without a place, everywhere can retain the affairs of the five consciousnesses. Yet, the mental consciousness never goes to combine with the five consciousnesses. Although not going or returning, it can distantly retain. The five objects, five consciousnesses, conditional affairs, although without an abiding place, retains, the five consciousnesses reckon, consider, think, far and near, upholding, all not forgotten. Wholesome, unwholesome, and neutral are also like this. Thus, the mental faculty and mental consciousness, although without a place, also not moving or shaking, like the consciousness in a dream, the six can awaken and understand, collectively grasping the affairs of the six faculties. Ordinary, foolish people, these six kinds of consciousness follow conditions bound, also cannot know the five faculties have a place, the mental faculty has no place. Say each conditions separately, cannot understand the idea of collective and separate. This is called ordinary people's divided consciousness appearances, the root of birth and death. Not the sage's wisdom.
Newly practicing Bodhisattvas use the seventh consciousness' sharp, penetrating wisdom. Observing the five aggregates, eighteen spheres, etc., as having no gathering or dispersal, empty and false, not real. Without name, without character, without birth, without extinction. At that time, the mental faculty is called the sage's wisdom root. From attaining the faith root up to the wisdom root, as said among these five roots. Because of these two roots, faith and wisdom, power and fearlessness, collectively said to have two kinds of function. Internally able to awaken, understand, destroy affliction bonds, enter the uninterrupted samadhi, attain liberation wisdom, able to awaken to the root natures of all sentient beings. Externally able to subdue heavenly demons and external paths. Past life supernatural powers all become complete. Speech can be believed, true, not false or erroneous, called faith and wisdom. Skillfully turning sentient beings to abide in the seven factors of enlightenment, therefore called the sage's wisdom root. Sage means non-attachment, also called purity. Able to ferry sentient beings, establishing illumination is sage. Non-attachment: with the sage's wisdom root, awakening to know the six faculties empty, without master. Awakening to know the six objects without form. Awakening to know the six consciousnesses without name, without characteristic. Thus, these three sixes not extinguished, not taken, not relinquished. Cutting off all feelings, therefore called non-attachment. Although knowing one's own body and external sentient beings' true reality of dharmas, also able to give rise to knowing sentient beings' root natures, therefore called sage. Attaining the true reality of aggregates and spheres, relinquishing all attachments, therefore called non-attachment. If without craving attachment, then without defilement burden. Thoroughly knowing all dharmas' self-nature pure, ultimately quiescent. All dharmas are the twelve sense bases, eighteen spheres, false thought mind. Ordinary people not understanding, can create birth and death. Sentient beings' aggregates gathering, pervading practice in the six destinies, this is called sentient beings. The Bodhisattva, with this sage's wisdom root power, skillfully teaches and guides them, causing all sentient beings to equally realize the sage's wisdom. Therefore said pure, able to ferry sentient beings. For heavenly beings and humans acting as teacher, therefore called acharya. "A" means one, attaining all dharmas, from the beginning not arising, also without extinction. This is called self-awakening, named "A". "Charya" is sentient beings. The Bodhisattva can with the one characteristic sage's wisdom awaken and speak to sentient beings, causing them to attain liberation. Therefore called "Charya". With this self-awakening, awakening others, unsurpassed wisdom, these two matters leave a name for later generations. Sentient beings' refuge, eternally without end. Therefore called "Acharya". Therefore, the Buddha said: "Sentient beings' nature is precisely bodhi nature. Bodhi nature is precisely sentient beings' nature. Bodhi and sentient beings are not two." Knowing thus, acting as teacher of heavenly beings and humans. Ordinary people's six faculties, sage's six faculties, these ordinary and sage roots are not one, not two. Not awakening is ordinary person. Awakening, understanding is sage. Birth, death, affliction root is precisely the sage's wisdom root. Ordinary people's ugly, impure body is precisely the adorned, wonderful Dharma body.
The Bodhisattva at that time observes this eye faculty, thinking thus: What is the eye? How is it called a faculty? When observing thus, he knows this eye faculty has no master, like empty. No master means no eye faculty. Seeking the faculty, not attaining, also without eye. Only with false seeing of blue, yellow, red, white, various kinds of forms, greedy craving thought, therefore called eye. Without eye, therefore not understanding. As before, contemplating truly, knowing no faculty, no essence. If no eye, then no essence. Consciousness already empty, without master, without discrimination, also without false various kinds of forms. Each not knowing each other, therefore also no combining. Ultimately quiescent, extinguished, empty, nothing possessed. Thus observing completed, also without that which can observe. Nothing attained, therefore. No eye, no eye name, this is eye. The liberation gate of non-action, also can be called non-binding. Why? Since no binding, who is liberated? At that time, no faculty, no form object. Since no faculty, no object, also no consciousness. Therefore called no eye, no discriminator.
Furthermore, ear faculty hearing sound. The Bodhisattva at that time truly contemplates this ear: who can hear? Does the ear faculty hear? Does the ear-consciousness hear? Can sound hear itself? Or using the mental consciousness to hear? Thus observing already: not the ear faculty hears, not the ear-consciousness hears, also not sound hears itself, the mental consciousness also cannot hear itself. Why? The ear faculty has no awareness, therefore cannot hear. If the ear faculty could hear, deaf people should be able to hear sound. Deaf people do not hear, therefore should know the ear faculty cannot hear. Ear-consciousness one thought cannot discriminate one, therefore also cannot hear. This sound has no faculty, therefore cannot be self-aware, also cannot hear. The mental consciousness also cannot hear. Many conditions combining then can hear sound. Why? First ear and sound mutually facing, then the mental consciousness arises. Combining with the ear, therefore can discriminate sound. One by one observing, empty, without hearer. If no faculty hears, then without consciousness. Faculty does not go to receive. Sound does not come to enter. Each not knowing each other, also not seeing each other. Sound like empty echo, without birth, without characteristic. Ear without faculty, without consciousness, ultimately empty, therefore. No ear, no ear name, ear. Liberation gate, since no binder, also no liberation. Ordinary people not understanding, say I can hear, therefore called hearing hearing.
Newly practicing Bodhisattvas cut off all feelings, attain Sarvajñā, realize the true reality wisdom gate, attain the patience of sounds, no taking, no relinquishing, called hearing, also called not hearing hearing. Attaining nature empty wisdom, also can be called not hearing not hearing. Briefly speaking of ear faculty, its meaning is like this.
Furthermore, nose smelling scent: who can smell? Observ
不合亦不散 亦相法亦無 善惡虗空華
解即會其如 能了是聖人 不了是惡夫
法雖無一二 愚智不共居 不了是有為
了者即無餘
Not joined, not scattered, Neither form nor emptiness. Good and evil are like flowers in the sky.
Understanding is to meet the true nature. Those who realize are sages; Those who do not are ordinary beings.
Though the Dharma is without duality, Foolish and wise do not dwell together. Not realizing is conditioned existence; Realizing is the end of all suffering.