寄緣真俗篇第五(謂身心所行功存真俗。前雖明於事理亦是真俗所收。但彼據於初心此則正存終行)
序曰。真俗二諦由來尚矣。不由功用任運現前。故論云。諸佛說法常依二諦。今時行敬亦準聖言不虛設也。然須達解兩諦所由。故論云。知塵無所有通達真。知唯有識通達俗。若不達俗無以通真。若不通真無以遣俗。以俗無別體故也。正論成觀。令人受行。良以真俗修復空有交津。迷想見則生途日增。悟形心則高軌潛起。豈不以形纏桎梏報果不可頓銷。謂隨俗也。心可名談披析莫知其趣。謂通真也。在言易淨。真理可用心求。據行難明無始習熏故爾。是知。心惑綿遠雖觀而集起紛紛。身相事顯屈折而便傾高慢。慢為恒俗所恥。卑退有識同遵。既為道俗通嫌故。當行觀厭折挫摧拉。加功剝削方覈情根。所以大聖垂訓。法喻所歸止在誡約身心無㳂逸欲。或比行廁畫瓶。或擬危城杯器。故有將崩朽宅三火恒然。逃隱空聚五刀恒逐。井河引喻逼形器於剎那。屠肆牛羊切性命於漏刻。義當領斯監舉力勵專征。割略科程課時賦業。合掌翅跪𪷤若臨深。欽重仰止悚猶乘薄。諦惟形聚但見塵叢。舉目澄睛無非靈像。理須嗚咽涕呬慨我沈淪。聖容久謝惟承餘迹。過由我生何不悲悼。猶有微善宅報在人。又矚遺塵親尊影塔。脫生餘道對目莫知。猶如我今不見真佛。由此悲慶交懷無容怠惰。所以專志顒仰夕死如生。故數數重述。意存常制。今明真俗行敬事理相由。良以凡習寄緣。憑心舟濟。形假澡沐心便清遠。是須莊嚴道場位置尊像。斯即開神明之正路。亦乃通聖道之明津。初舉三身之方土(普賢觀云。法身毘盧遮那遍一切處。其佛住處名常寂光。餘應化身以類標列也)次顯十佛之光化(如龍樹十住論中具列善德等相狀)稱揚相量各有戒儀。懺悔勸請甄別位置(亦如彼論。解其除罪方法大明。廣如彼說)斯竝性絕色心形非識有。故經云。色聲見求名行邪道。但以無始倒凡隨情妄執。約相猶迷邪正。何能頓遣見聞。所以大聖觀機未得垂道。權說福業用接愚心。故舉淨方之勝相。發動迷心之背向。且攝邪心令從正法。漸漬既久心性轉明。方示非真令行理觀。據此修捨實是知機。若彼下愚未聞真道。即為化說色聲非真。心路蒼茫莫知投寄。福業不行道心無涉。遂即雙廢長處罪流。由此方便引令出有。故示西方極樂世界。令心翹注不得轉移。但此下愚貪滯難拔。縱任想像何時通悟。故行事福漸行理觀。身本頑癡不可繩持。心是道因從緣便悟。謂此形儀本唯識有。迷於本習妄見我人。故須徵研令行敬養。令見我身俯仰上下唯塵生滅來往屈申。此隨俗也。重觀此身但塵非我。妄謂我所能有行敬。據此一理名通真也。真本非心今隨心起名隨俗也。知真非心名道真也。如是念念以後奪前。漸漸增明久而明利。若隨故習忽此不修。還同無始生死輪轉。是以力勵隨念剋思。一一科程令其升進。然則聖凡之道自古相傳。凡非定凡。故有逆流返本之迹。聖非自聖終因漸悟觀達之功。故凡可為聖。以佛性為宗元。聖不為凡以悟解為歸敬。是知。理事行務且隔形心。至於動用真俗竝觀。所以隨其發足畢約兩緣。知無顯真知識是俗。種從緣起方可有階。若身心兩分真俗二路。三倒常行革凡何日。有人心路慞惶情投莫準。聞余此及勃爾興言。撫掌大笑曰。言何容易。一何虛誕。嗟乎不學浪有涉言。吾聞。真俗竝觀登住方修。如何下凡僣他上聖。理義不可急須改之。余曰不可改也。發心畢竟初後心齊。唯識四位凡聖通學。今則在凡不學何有剋聖之期。故須發足竝修。修明自然位聖。是知。修道行人常觀正理。不可執文便乖義實。故四依撿失念念準承。當須依智不依於識。識俗所習智是道筌。聖立正儀無容輒濫。文明上地止據階緣。覈其雙遊終歸妙覺。故經云。常在三昧見諸佛土不以二相。斯文可依。如執未開更為廣引。經論明地行位殊途。初地施淨二地戒淨。豈可經一僧祇方行施戒。此亦示地位之淺深。開行相之階漸。令諸修趣之士踐跡可期。若為說萬行齊修方衢同進。則心路茫然不知蹤緒。故有教迹殊異。如能一以貫之則大觀於日月矣。
Preface
The distinction between Ultimate Truth and Conventional Truth has long been esteemed. It manifests spontaneously, without requiring deliberate effort. As the treatise states: "The Buddhas always teach in accordance with these two truths." Therefore, the practice of reverence today also follows these sacred words, which are not empty or arbitrary.
However, one must thoroughly understand the basis of these two truths. The treatise explains: "Knowing that phenomena have no inherent existence is to comprehend the Ultimate Truth. Knowing that only consciousness exists is to comprehend the Conventional Truth." If one does not understand the conventional, one cannot penetrate the ultimate. If one does not penetrate the ultimate, one cannot transcend the conventional, for the conventional has no separate essence.
The proper discussion aims to establish correct contemplation and enable people to practice it. This is because the Ultimate and Conventional truths are intertwined, like emptiness and existence merging at a ford. If one is deluded by false views, the path of birth and death grows daily. If one awakens to the nature of form and mind, the sublime path quietly arises. Is it not because the body is bound by fetters, and the fruits of karma cannot be instantly eradicated, that we speak of 'following the conventional'? The mind can be named and discussed, yet its true nature remains elusive when analyzed—this is called 'penetrating the ultimate.' It is easy to speak of purity, and the ultimate truth can be sought with the mind. Yet, in practice, it is difficult to clarify due to beginningless habit-energy. Thus we know: mental afflictions are deep and continuous; though one contemplates, thoughts arise in profusion. The body's form and activities are obvious; by bending and submitting, one can topple arrogance. Arrogance is constantly despised by the worldly; humility and deference are universally respected by the wise. Since both monastics and laypeople disapprove of arrogance, one should practice contemplation, aversion, and self-subjugation, diligently peeling away and scrutinizing the roots of emotion.
Therefore, the Great Sage gave his teachings. The aim of his doctrines and analogies lies solely in admonishing and restraining body and mind, preventing indulgence in desires. He compared the body to a painted vase or a latrine; to a precarious city wall or a cup. Thus, there is the decaying house where three fires constantly burn, and the empty village where five knives perpetually pursue. Wells and rivers serve as metaphors, pressing upon the physical form in an instant; the butcher's stall and cattle illustrate the severing of life in a moment. One should grasp these warnings, rouse effort, and strive with single-minded dedication. Outline the steps, allocate time, and apply oneself to the task. With palms joined and kneeling, be as if standing at a cliff's edge; with reverence and awe, be as cautious as crossing thin ice. Contemplate carefully: this aggregate of form is but a collection of dust. Lift your eyes and gaze clearly—everywhere are spiritual images. Reason demands that one weep and lament, grieving over one's own submersion. The Sage's form has long vanished; we only receive his traces. Since the fault lies with me, why not mourn? Yet, if there remains even slight goodness, the karmic reward manifests in human life. Furthermore, beholding the remaining relics, the images and stupas of the revered ones—if reborn in other realms, one would face them without recognition, just as I now do not see the true Buddha. From this, sorrow and joy intermingle, leaving no room for laziness. Therefore, focus the mind in reverence, treating evening as if facing death, and life as if it were dawn. Hence, I repeatedly reiterate, intending to establish a constant practice.
Now, to clarify: practicing reverence according to Ultimate and Conventional truths involves the mutual dependence of principle and phenomena. It is because ordinary habits depend on conditions; we rely on the mind as a boat to cross over. The body, through bathing, becomes clean; the mind thereby becomes clear and far-reaching. Thus, it is necessary to adorn the practice site and arrange the honored images. This opens the correct path for the spirit and also provides a clear ford to the sagely way.
First, present the realms of the Three Bodies(The *Samantabhadra Contemplation Sutra* states: The Dharma Body, Vairocana, pervades all places. His abode is called the 'Eternal Tranquil Light.' The other Response and Transformation Bodies are indicated accordingly by category.). Next, reveal the radiant transformations of the Ten Buddhas(As fully listed in Nagarjuna's *Daśabhūmika-vibhāṣā*, with descriptions of virtues, characteristics, etc.). Extolling their forms and measurements, each has its prescribed rituals. Repentance, exhortation, and invitation are distinguished in their placement(Also as in that treatise. The methods for eliminating offenses are explained in detail. For extensive explanations, see that text.).
These are all essentially beyond form and mind; their shapes are not objects of consciousness. Thus the sutra says: "To seek through form and sound is to practice a wrong path." However, due to beginningless inversion, ordinary beings cling arbitrarily according to their feelings. Regarding mere appearances, they are still confused about wrong and right—how can they suddenly abandon their views and perceptions? Therefore, the Great Sage, observing people's capacities and seeing they were not yet ready, did not immediately bestow the ultimate teaching. He provisionally taught meritorious deeds to connect with foolish minds. Thus, he presented the splendid appearances of pure lands to stir deluded minds toward the right direction. This temporarily gathers wayward minds, leading them to the correct Dharma. After gradual saturation over time, the mind's nature becomes brighter. Only then is the non-ultimacy of appearances revealed, guiding one to practice contemplation of principle.
Based on this, cultivating relinquishment is truly knowing one's capacity. If those of lesser wisdom have not yet heard the true teaching, and one immediately teaches them that form and sound are not ultimate, their mental path becomes vast and desolate, with nowhere to direct themselves. They would practice neither meritorious deeds nor engage the mind with the Path, thus abandoning both and remaining long in the stream of offenses. Therefore, skillful means are used to lead them out of existence. Thus, the Western Land of Ultimate Bliss is shown, causing the mind to yearn and focus, unable to turn elsewhere.
But these lesser individuals, attached and stubborn, are difficult to uplift. Even if allowed to imagine freely, when would they attain understanding? Therefore, one practices meritorious deeds involving phenomena, gradually moving toward contemplation of principle. The body is fundamentally dull and obstinate, impossible to restrain directly. The mind is the cause of the Path; it awakens when conditions meet. This means these physical forms originally exist only in consciousness. Deluded by fundamental habits, one falsely perceives a self and others. Therefore, one must investigate and scrutinize, practicing reverence and offerings. One sees one's own body bowing, rising, moving up and down—only dust arising and ceasing, coming and going, bending and stretching. This is 'following the conventional.' Further contemplating, this body is merely dust, not a self. The false notion of a self capable of performing acts of reverence—based on this single principle, one is called 'penetrating the ultimate.' The ultimate is originally not mind; now, as it arises according to mind, it is called 'following the conventional.' Knowing the ultimate is not mind is called 'realizing the true Path.'
In this way, thought after thought, the later negates the former, gradually increasing in clarity until, after long practice, it becomes sharp and keen. If one follows old habits and neglects this practice, one returns to the same beginningless cycle of birth and death. Therefore, strive vigorously, control thoughts according to each recollection, and follow each step of the procedure, enabling ascent and progress.
Yet, the path of sage and ordinary being has been transmitted since ancient times. The ordinary is not fixedly ordinary; thus there is the trace of reversing the flow and returning to the source. The sage is not spontaneously a sage; ultimately, it is due to the gradual awakening achieved through the work of contemplation. Therefore, the ordinary can become a sage, taking Buddha-nature as the fundamental source. The sage does not become ordinary, taking understanding as the object of reverence.
Thus we know: In matters of principle and phenomena, practice, and duty, there is a separation between form and mind. But when it comes to activity and function, Ultimate and Conventional are contemplated together. Therefore, from the very first step of practice, both conditions are encompassed. Knowing emptiness reveals the ultimate; knowing consciousness is the conventional. Seeds arise from conditions; only then can there be stages. If body and mind are split, and Ultimate and Conventional treated as two separate paths, the three perversions constantly operate—when will one reform the ordinary?
Some people, their minds anxious and adrift, find no standard for their feelings. Hearing my words on this, they suddenly speak up, clapping their hands and laughing loudly: "How easily you speak! How utterly fanciful! Alas, without learning, you rashly involve yourself in discussion. I have heard that contemplating Ultimate and Conventional together is practiced only upon reaching the *bhūmis* (stages). How can a lowly ordinary person presume to emulate the superior sages? This principle is unacceptable; you must quickly change it."
I say: It cannot be changed. The initial resolve for enlightenment and the final mind are ultimately identical. The Four Stages of Consciousness-Only are studied by both ordinary beings and sages. If one, being ordinary, does not study now, when will there be a time to achieve sagehood? Therefore, one must set forth practicing both. Through clear practice, one will naturally attain the sage's stage. Thus we know: Practitioners of the Path should constantly contemplate the correct principle. One must not cling to the letter and thereby violate the true meaning.
Therefore, the Four Reliances are used to examine faults, and every thought should accord with them. One must rely on wisdom, not on consciousness. Consciousness belongs to conventional learning; wisdom is the snare of the Path. The sages established correct standards, not to be arbitrarily misapplied. The texts clearly discuss the higher stages, referring to their sequential conditions. Examining the practice of 'dual progression,' it ultimately leads to wonderful enlightenment. Thus the sutra says: "Constantly in samadhi, one sees all Buddha-lands without a dualistic appearance." This text can be relied upon.
If, due to stubbornness, one remains unopened, further extensive citations can be provided. Sutras and treatises clarify that practices and stages on the *bhūmis* differ. The first *bhūmi* emphasizes perfection of giving; the second, perfection of precepts. Could it be that only after one *asaṃkhyeya* (incalculable eon) does one practice giving and precepts? This also shows the shallow and deep aspects of the stages, revealing the gradual steps of practice characteristics, so that those cultivating the path may have a trace to follow. If one were told that all ten thousand practices must be cultivated simultaneously, advancing on all paths at once, the mind would be lost in vastness, not knowing the trail. Hence, teachings and traces differ. If one can thread them together with a single principle, then one's vision will be as great as the sun and moon.