摩訶止觀 2.22

2.22

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."