摩訶止觀 2.22

2.22

自念：佛從何所來？我亦無所至，我所念即見。心作佛，心自見心，見佛心；是佛心，是我心見佛。心不自知心，心不自見心；心有想為癡，心無想是泥洹。是法無可示者，皆念所為。設有念，亦了無所有，空耳（其三）。偈云：「心者不知心，有心不見心，心起想即癡，無想即泥洹。」「諸佛從心得解脫，心者無垢名清淨，五道鮮潔不受色，有解此者成大道。」是名「佛印」，無所貪、無所著、無所求、無所想，所有盡、所欲盡，無所從生、無所可滅、無所壞敗。道要、道本，是印二乘不能壞，何況魔邪？（云云）。《婆沙》明新發意菩薩，先念佛色相，相體、相業、相果、相用，得下勢力；次念佛四十不共法，心得中勢力；次念實佛，得佛上勢力，而不著色法二身。偈云：「不貪著色身，法身亦不著，善知一切法，永寂如虛空。」

Reflect to oneself: "From where does the Buddha come? I also have gone nowhere; what I contemplate, I immediately see. The mind makes the Buddha; the mind itself sees the mind, sees the Buddha's mind; this is the Buddha's mind, it is my mind seeing the Buddha. The mind does not know itself; the mind does not see itself; mind with ideation is foolishness; mind without ideation is nirvāṇa." These phenomena cannot be demonstrated; they are all produced by ideation. Even if there is ideation, it is also completely non-existent, merely empty (number three). A verse says: "The mind does not know the mind; / With mind, one does not see mind; / When the mind gives rise to ideation, that is foolishness; / Free of ideation, that is nirvāṇa." "The Buddhas attain liberation from the mind; / The mind without defilement is called pure; / The five destinies are immaculate, not receiving form; / One who understands this accomplishes the Great Path." This is called the "seal of the Buddha": devoid of greed, devoid of attachment, devoid of seeking, devoid of ideation; all that exists is exhausted, all desires are exhausted; nothing from which it arises, nothing that can be extinguished, nothing destroyed. The essential of the path, the root of the path: this seal cannot be destroyed by the two vehicles, how much less by demonic perversions? (and so forth). The Vibhāṣā explains that when an initial-resolve bodhisattva first contemplates the Buddha's physical marks—the essence of the marks, the action of the marks, the fruit of the marks, and the function of the marks—he attains the lower potency; next, contemplating the Buddha's forty unshared dharmas, the mind attains the middling potency; next, contemplating the true Buddha, he attains the Buddha's superior potency, without attachment to the two bodies of form and Dharma. A verse says: "Not greedy for or attached to the form body, / Nor attached to the dharmakāya, / Skilled in knowing all phenomena / As eternally tranquil like empty space."