[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) › [修習止觀坐禪法要](https://indike.org/pramana/in.bauddha.taisho.1915) › 1.169 # 修習止觀坐禪法要 1.169 修習止觀坐禪法要 1.169 - **Language:** Classical Chinese ### [1.169](https://indike.org/pramana/in.bauddha.taisho.1915.1.169) 深尋此偈意，非惟具足分別中觀之相，亦是兼明前二種方便觀門旨趣。當知：中道正觀，則是佛眼，一切種智。若住此觀，則定慧力等，了了見佛性。安住大乘，行步平正，其疾如風，自然流入薩婆若海。行如來行，入如來室，著如來衣，坐如來座，則以如來莊嚴而自莊嚴，獲得六根清淨，入佛境界。於一切法無所染著，一切佛法皆現在前，成就念佛三昧，安住首楞嚴定，則是普現色身三昧。普入十方佛土，教化眾生。嚴淨一切佛剎，供養十方諸佛，受持一切諸佛法藏，具足一切諸行波羅蜜，悟入大菩薩位，則與普賢、文殊為其等侶。常住法性身中，則為諸佛稱歎授記。則是莊嚴兜率陀天，示現降神母胎，出家，詣道場，降魔怨，成正覺，轉法輪，入涅槃。於十方國土究竟一切佛事，具足真應二身。則是初發心菩薩也。《華嚴經》中：「初發心時，便成正覺，了達諸法真實之性，所有慧身不由他悟。」亦云：「初發心菩薩，得如來一身作無量身。」亦云：「初發心菩薩即是佛。」《涅槃經》云：「發心畢竟二不別，如是二心前心難。」《大品經》云：「須菩提！有菩薩摩訶薩，從初發心，即坐道場，轉正法輪，當知則是菩薩為如佛也。」《法華經》中：「龍女所獻珠為證。」如是等經，皆明初心具足一切佛法，即是《大品經》中阿字門，即是《法華經》中為令眾生開佛知見，即是《涅槃經》中見佛性故住大涅槃。 > Probing deeply into the meaning of this verse, not only does it fully discern the characteristics of the contemplation of the Middle Way, but it also concurrently clarifies the import of the preceding two expedient doorways of contemplation. One should know: the correct contemplation of the Middle Way is the Buddha eye, the knowledge of all aspects (sarvākārajñatā). If one abides in this contemplation, the powers of concentration and wisdom are equal, and one clearly and distinctly sees the Buddha-nature. Abiding securely in the Mahāyāna, one's steps are even and upright, as swift as the wind, naturally flowing into the ocean of sarvajñā. Walking the conduct of the Tathāgata, entering the chamber of the Tathāgata, wearing the robes of the Tathāgata, and sitting on the seat of the Tathāgata, one adorns oneself with the adornments of the Tathāgata, attains purity of the six sense faculties, and enters the realm of the Buddhas. Regarding all phenomena, there is no defilement or attachment; all Buddha-dharmas appear before one; one accomplishes the recollection-of-the-Buddha samādhi and abides securely in the Śūraṅgama concentration; this is the samādhi of the universal manifestation of the physical body. One universally enters the Buddha-lands of the ten directions to teach and transform sentient beings. One adorns and purifies all Buddha-fields, makes offerings to the Buddhas of the ten directions, upholds the Dharma-treasury of all Buddhas, completes all the pāramitās of practice, awakens and enters the stage of a great bodhisattva, and becomes a companion of Samantabhadra and Mañjuśrī. Constantly abiding in the body of the Dharma-nature, one is praised and given prediction by all the Buddhas. This is adorning the Tuṣita heaven, manifesting the descent of the spirit into the mother's womb, leaving home, going to the bodhimanda, subduing the hordes of Māra, attaining perfect awakening, turning the wheel of the Dharma, and entering Nirvāṇa. In the lands of the ten directions one culminates all Buddha-activities, replete with both the true and responsive bodies. This is the bodhisattva of the initial aspiration. In the \*Avataṃsaka-sūtra\*: 'At the time of the initial aspiration, one immediately accomplishes perfect awakening, thoroughly understanding the true nature of all phenomena; whatever wisdom-body one possesses does not depend on the awakening of others.' It also states: 'A bodhisattva of the initial aspiration obtains the single body of the Tathāgata and makes measureless bodies.' It also states: 'A bodhisattva of the initial aspiration is just the Buddha.' The \*Nirvāṇa-sūtra\* states: 'The initial aspiration and the ultimate are not two and not different; of such two minds, the prior mind is difficult.' The \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\* states: 'Śāriputra! There is a bodhisattva-mahāsattva who, from his initial aspiration, immediately sits on the bodhimaṇḍa and turns the wheel of the correct Dharma; know that this bodhisattva is like the Buddha.' In the \*Lotus Sūtra\*, 'The dragon maiden's offering of the jewel serves as proof.' Sūtras such as these all clarify that the initial mind is replete with all Buddha-dharmas; this is the doorway of the syllable 'A' in the \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\*; it is the opening of the Buddha's knowledge and vision for sentient beings in the \*Lotus Sūtra\*; it is abiding in great Nirvāṇa because of seeing the Buddha-nature in the \*Nirvāṇa-sūtra\*. > — English (machine translation) (machine translation) - [Previous: 1.168](https://indike.org/pramana/in.bauddha.taisho.1915.1.168) - [Next: 1.170](https://indike.org/pramana/in.bauddha.taisho.1915.1.170) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1915.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1915~en-mt.1.169) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1915.1.169](https://indike.org/pramana/in.bauddha.taisho.1915.1.169) · Pramāṇa