觀心誦經法記
Method for Contemplating the Mind While Reciting Sutras
天台大師 說
Teachings of Master Tiantai
荊溪尊者 述
Master Jingxi's Commentary
大師以無礙辯力。無緣慈力。隨機益物使不空過。故於誦習。別施方便綱格。雖即不逾大旨。而於別行網目還殊。故更寄之以具諸行。余忝承宗匠。頗攬異同。以理冠之事無不可。但根緣不等。修習者希。故略指方隅以擬行事。然一家行旨必藉十乘。此中義求於理以足。的辨相狀或未分明。故今先於當文節目指示諦境。義立十乘。次攬廣文以點宗要。先分節文者。文中自三。初示身口儀則。即序分也。義兼自他。次第二下。正示觀。當自行。三第三下。即流通也。義當化他。於正觀中分之為二。先法次義。法謂觀法。義具眾行。初文境也。二次須下即觀智也。此中亦二。先釋次結。釋中為三。初文假觀。二次觀下空觀。三雖無下中觀。次能作下總結。次雖無下明具諸行。於中又二。初正明具法。次從三世下稱歎抑揚。初具法中四。初具六度。次自行下判權實。三若能下具三因。四若觀下具三德。於三德中有修有性。
The master, with unobstructed eloquence and boundless compassion, adapts his teachings to benefit all beings, ensuring no opportunity is wasted. Therefore, in the practice of recitation and study, he provides specific, adaptable guidelines. While these do not depart from the essential teachings, their application varies according to circumstance, thus encompassing all practices.
I, though unworthy, have inherited this lineage and examined various interpretations. Guided by principle, all approaches are valid. However, as people’s capacities differ and few engage in deep practice, I will briefly outline the path for those who wish to follow it.
The core practice of our school relies on the Ten Vehicles. Here, we seek to fully express the principle, though the specific characteristics may not yet be clear. Therefore, we first clarify the contemplative object within the text, establishing the meaning of the Ten Vehicles. Then, we draw upon broader scriptures to highlight the essential teachings.
First, dividing the text into sections: The text itself has three parts. 1. The initial section describes the physical and verbal guidelines—this is the introductory part, encompassing both self and others. 2. The section beginning with "Second" presents the main contemplation, focused on self-practice. 3. The section beginning with "Third" is the dissemination, aimed at benefiting others.
Within the main contemplation, there are two divisions: first the method, then the meaning. The method refers to the contemplative practice; the meaning encompasses all practices. The first part establishes the object of contemplation. The second part, beginning with "Next, one must," presents the contemplative wisdom. This also has two parts: explanation and conclusion.
The explanation is divided into three: 1. The initial text describes conventional contemplation. 2. The section beginning with "Next, contemplate" describes emptiness contemplation. 3. The section beginning with "Although there is no" describes the middle-way contemplation. This is followed by a concluding summary.
Next, the section beginning with "Although there is no" clarifies the inclusion of all practices. This is further divided into two: 1. The main explanation of inclusive methods. 2. The section beginning with "From the three times" offers praise and discernment.
Within the inclusive methods, there are four points: 1. The inclusion of the six perfections. 2. The section beginning with "In self-practice" distinguishes provisional and ultimate teachings. 3. The section beginning with "If one can" includes the three causes. 4. The section beginning with "If one contemplates" includes the three virtues.
Within the three virtues, there are both cultivated and inherent aspects.
夫欲誦經滅罪。第一先須盥漱整肅威儀。別座跏趺而坐。
If you wish to recite scriptures to dispel negative karma, first, you must wash your face and hands, tidy your appearance, and sit upright on a separate seat with your legs crossed.
第二入觀。觀所坐之座高廣嚴好。次觀座下皆有天龍八部四眾圍遶聽法。
Second, the contemplation of entering the Dharma assembly: Visualize the seat you are sitting upon as magnificent, lofty, and adorned. Then, visualize beneath the seat that celestial beings, dragons, and the eight classes of beings, along with the fourfold assembly, are gathered around, listening to the teaching.
次須運心作觀。觀我能為法師。傳佛正教。為四眾說。想所出聲。非但此一席眾。乃至十方皆得聽受。名為假觀。
Next, you must center your mind and engage in contemplation. Visualize yourself as a Dharma teacher, spreading the Buddha's true teachings and expounding them to the fourfold assembly. Imagine that the sound of your voice reaches not only those present in this gathering but also all sentient beings across the ten directions, who hear and receive it. This is called the Contemplation of Emptiness.
次觀能說之人所誦之經。何者是經。為經卷是。為紙墨是。為標軸是。誦音為口出。為齦齶和合而出。為有我身。為無我身。誰是誦者。為心是誦。為口是誦。為和合出。觀此四眾。為是實有。為從想生。四眾非有。無我能誦。是名空觀。
Now examine the person who recites and the sutra they recite. What is the sutra? Is it the scroll? The ink and paper? The labels and rollers? Does the sound of recitation come from the mouth? Or from the combined action of teeth, gums, and palate? Is there a fixed "self" reciting, or no fixed "self"? Who is the one who recites? Is it the mind that recites? Is it the mouth? Or is it a combination of both?
Look at these four assemblies [the practitioner, the sutra, the act of reciting, and the audience]—are they truly real, or merely constructions of thought? They are not truly real. No fixed self exists to recite. This is called the contemplation of emptiness.
雖無所誦之經而有經卷紙墨文字。雖無能誦之人而有我身為四眾宣說。雖非內外不離內外。雖非經卷不離經卷。雖非身口不離身口。從始至終必無差謬。名不可思議。能作此解能作此觀。名為三觀於一心中得。不前不後三觀宛然。
Even if there are no sutras being recited, the scriptures, paper, ink, and written words still exist. Even if there is no one reciting, I, through this physical body, still teach and explain them to the fourfold assembly. Even though they are neither internal nor external, they do not depart from the internal or the external. Even though they are not the sutra scrolls themselves, they do not depart from the sutra scrolls. Even though they are not the body or speech, they do not depart from the body or speech. From beginning to end, there is no mistake or deviation. This is called the inconceivable. To understand this and to contemplate it in this way is known as attaining the three contemplations in one single mind. They occur neither before nor after, yet the three contemplations are clearly and fully present.
雖無施者而有法施。雖無受者四眾炳然。雖無法座登座宣說。非一二三而一二三。名為法施檀波羅蜜。專心誦持無諸遮礙。名為持戒。忍耐惡覺。名聞財利皆不能惱。名之為忍。一心不息。從始至終無有懈怠。名為精進。專念此經無有愛味。名之為禪。分別無謬。序正流通無不諦了。句文分明。名為般若。是名六波羅蜜具足。
自行此經名之為實。傳授外人名之為權。若能一生。以此成辨功德。
於無始心名為正因。仍有觀心名為了因。高座為四眾說授名為緣因。
三因具足。若觀未明但是性德。研之不已觀心相應名託聖胎。以胎業成就名為修德。中間四十一位亦修亦性。至於極果名為種智。伊字三點不縱不橫。名大涅槃。名到彼岸。名第一義空。平等大慧是名誦經。正觀三世諸佛。無不從此而生。信者可施。無信莫施。第三流通者。若自調度不名為慈。見苦不救不名為悲。既修正觀現前。復應莊巖法界。所誦經竟出觀之後。以此運觀功德。已登正覺者願廣度眾生。入位之人悉登上地。未入位者即運慈悲二法。願未來世共成正覺。
次義立十法者。如向觀境即玅境也。修觀義當心。次修空觀。義當止觀。次修中觀。義當破徧。次總結束。義當通塞。次具六度。義當道品。權實三因。義當正助。次辨修性。義當次位。第一義空。義當安忍及以無著。但依之修行。於理略足。於心中法而未甚分明。故更授廣文以助行者。使十乘觀法不出于誦持。所觀十境徧通乎聲色。故復重明以先先轍。一者。了向觀境。心性界如。具三諦。即玅也。二者。依斯玅境。發誓而誦。求三德果。利十界生。三者。一一文句。念念無遺。心性皎然。寂照雙運。四者。寂照而誦。圓融徧破。總攝橫豎無生教門。五者。觀誦心性。念念雖著。尚無無著豈有於著。六者。曉誦心色。念處宛然。寂均調試。諸品具足。七者。於誦習。弊念起。事理合然而兼治。八者。應知誦心雖具。寂照自達已。位六即途。九者。於誦習時違順境起。專以寂照安之。十。依觀誦功。已得相似。六根愛此似位。名為頂墮。若修離愛進入銅輪○於業魔王禪見慢二乘諸動者。即當移觀勤而觀之。隨境觀成。依前習觀。若不虧所誦而兼治之。彌為勝術。最為高尚。誦經既爾。諸行亦復。然但得名隨行十乘。委悉終須具依大部。問。大部令觀陰．界．入境。與此誦經同異何別。答。義同事異。言事異者。誦持之即善陰故。故誦身口即色陰也。領納文句即受陰也。想緣義味即想陰也。作是誦持即行陰也。了別分明即識陰也。陰與界．入合不同。若能於茲體達色心。使具十觀十境無遺息。何減大部之行。但有融今古會釋教理以為異耳。
觀心誦經法記(終)
Method for Contemplating the Mind While Reciting Sutras