[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716) › 4.108 # 妙法蓮華經玄義 4.108 妙法蓮華經玄義 4.108 - **Language:** Classical Chinese ### [4.108](https://indike.org/pramana/in.bauddha.taisho.1716.4.108) 觀心圓五行者，上來圓行不可遠求，即心而是。一切諸法中，悉有安樂性，即觀心性，名為上定。心性即空、即假、即中，五行三諦，一切佛法，即心而具。初心如此，行如來行，應以如來供養而供養之。隨方向禮，至處起塔，已有全身舍利故。初心尚爾，況似解耶？況入住耶？《地持》云：「從自性禪發一切禪。」一切禪有三種：一、現法樂禪，即實相空慧，中三昧也；二、出生一切種性三摩跋提，二乘背捨、除入等，即真三昧也；三、利益眾生禪，即俗三昧也。當知，五行三諦，於一切禪中，皆悉成就，即初住分位。入此位時，無非佛法，是為圓心之行，豈與前五行次第意同？當知次第為麁，一行一切行為妙，即相待意也。若開麁顯妙，無麁可待，即絕待行妙意也。 > Regarding contemplation of mind as the five practices of the perfect \[teaching\]: the perfect practices described above are not to be sought far away, but are none other than the mind itself. In all dharmas, there is entirely the nature of peaceful joy; contemplating this nature of the mind is called the supreme concentration. The nature of the mind is empty, provisional, and middle; the five practices, the three truths, and all buddha-dharmas are inherently complete within the mind. When the initial mind is like this, it carries out the practice of the Tathāgata, and one should make offerings to it just as one would make offerings to the Tathāgata. Wherever one faces, one should pay homage, and wherever it reaches, one should erect a stupa, because it already contains the complete-body relics. If the initial mind is already like this, how much more so for resembling understanding? How much more so for entering the stages of abiding? The Bodhisattvabhūmi says: "From the dhyāna of self-nature arise all dhyānas." All dhyānas are of three kinds: first, the dhyāna of present-dharma bliss, which is the wisdom of the emptiness of true mark, the concentration of the middle; second, the samāpatti that engenders all lineages, which is the eight liberations, the eight vanquishing bases, and so forth of the two vehicles, being the concentration of the real; third, the dhyāna that benefits sentient beings, which is the concentration of the provisional. One should know that the five practices and three truths are all fully accomplished within all dhyānas, which is the level of the first stage of abiding. When entering this stage, there is nothing that is not buddha-dharma; this is the practice of the perfect mind. How could it share the same meaning as the gradual sequence of the former five practices? One should know that the gradual sequence is coarse, while one practice being all practices is subtle; this is the meaning of relative \[subtlety\]. If one opens the coarse and reveals the subtle, there is no coarse to be juxtaposed with; this is the meaning of the subtle practice of absolute \[subtlety\]. > — English (machine translation) (machine translation) - [Previous: 4.107](https://indike.org/pramana/in.bauddha.taisho.1716.4.107) - [Next: 4.109](https://indike.org/pramana/in.bauddha.taisho.1716.4.109) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1716.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1716~en-mt.4.108) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1716.4.108](https://indike.org/pramana/in.bauddha.taisho.1716.4.108) · Pramāṇa