[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) › [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799) › 4.379 # 首楞嚴義疏注經 4.379 首楞嚴義疏注經 4.379 - **Language:** Classical Chinese ### [4.379](https://indike.org/pramana/in.bauddha.taisho.1799.4.379) 妙三摩提首楞嚴定，即真如觀。欲修此觀，先須方便，方便若成，真修可冀。故以止觀二門，名為發覺初心，即最初方便也。然此二門，三世諸佛修行證道同途之法。故《華嚴》云「譬如有力王，率土咸戴仰，止觀亦如是，一切所依賴。」故此二法名為初心決定義也。一者審觀因地及與果心，起隨順行，即依真如門修止也。真如無相，向即心絕，故《起信》云「所言止者，謂止一切境界相，隨順奢摩他觀義故。」二者審觀煩惱結解根元，起對治行，即依生滅門修觀也。生滅法相染淨不同，起智揀擇，對治令斷，故《起信》云「所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。」修前方便未能相即，故名隨順。修之成就，即觀明止、即止明觀，止觀不二，名為正修，即成三昧也。今是初修，故名發覺。 > The wondrous samādhi, the Śūraṅgama concentration, is indeed the contemplation of tathatā. One who wishes to cultivate this contemplation must first employ skillful means; if the skillful means are accomplished, true cultivation can be hoped for. Therefore, the two gateways of śamatha and vipaśyanā are termed the initial mind of developing enlightenment—that is, the earliest skillful means. Moreover, these two gateways are the identical path followed by all buddhas of the three periods of time in cultivating the practice and realising the Way. Thus the Avataṃsaka Sūtra says: 'Just as all within the realm look up to a mighty king, / So it is with śamatha and vipaśyanā: they are relied upon by all.' Hence these two dharmas are termed the decisive meanings of the initial mind. First is to scrutinize and contemplate the causal ground and the mind of the fruit, giving rise to practice in accord \[with reality\]—that is, cultivating śamatha by relying on the gateway of tathatā. Tathatā is free of marks; approaching it, the mind is extinguished. Hence the Awakening of Faith says: 'What is called śamatha means halting all marks of perceptual realms, in order to accord with the meaning of contemplation of śamatha.' Second is to scrutinize and contemplate the roots of the arising and unravelling of afflictive knots, giving rise to remedial practice—that is, cultivating vipaśyanā by relying on the gateway of arising and ceasing. The characteristics of arising and ceasing dharmas differ in terms of defilement and purity; one gives rise to wisdom to discriminate them and applies remedies to sever them. Hence the Awakening of Faith says: 'What is called vipaśyanā means discerning the marks of the arising and ceasing of causes and conditions, in order to accord with the meaning of contemplation of vipaśyanā.' In cultivating the preliminary skillful means, one is not yet able to identify them \[as identical\]; hence it is called 'according'. When cultivation reaches accomplishment, then within contemplation śamatha is revealed, and within śamatha contemplation is revealed; the non-duality of śamatha and vipaśyanā is termed right cultivation, which constitutes the attainment of samādhi. Here, as it is the initial cultivation, it is called 'developing enlightenment'. > — English (machine translation) (machine translation) - [Previous: 4.378](https://indike.org/pramana/in.bauddha.taisho.1799.4.378) - [Next: 4.380](https://indike.org/pramana/in.bauddha.taisho.1799.4.380) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1799.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.4.379) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.4.379](https://indike.org/pramana/in.bauddha.taisho.1799.4.379) · Pramāṇa