觀心論疏 3.3

3.3

第一常坐三昧者，出《文殊說波若》，亦名一行三昧，為三別——：一事相，二觀法，三勸修。初事相者，行人欲觀一念自生之心，必可依。何者？或可處眾；或可獨行居一靜室，安一繩床，結跏趺坐，端直不動，誓助不著床，經云「一坐十小劫，身體及手足，寂然安不動」。常捨一切亂想，不得欺佛，不負心、不誑眾生。何者？夫論修懺學道，必是初心諸佛。經云「佛知眾生行道不行道」，豈得詐心冥聖，不但舊罪不除，更增重患！所以宜須專一其心也。若念一佛，當令與十方佛功德等。又須稱唱佛名，助身心二業，如人憂喜舉聲大叫，悲喜之情乃暢。三業勤修，設使疲勞，經云「設身有苦，當念一切苦惱眾生」，將他之重苦奪己之輕苦，當忘疲勞，「且復我已造因，三途之果不久，當受佛慈許悔，我今懺洗，小小疲勞不能安忍，當奈三途之苦何！」何者？經云「非空非海中，亦非山市間，無有地方所，脫之不受報」，當何逃耶？扣氷魚踊，泣竹筍生，世孝志情尚能有感，況虔心三寶，何患不應者乎？二明觀法者，即是一念法界繫緣法界。言法界者，一色一香皆是中道，無非佛法，故皆是法界也。而念心緣一切法皆是佛法，即是真妙實相法界，故云繫緣法界一念法界。故經云「言法界者，信一切法皆是佛法」。佛法者，無前無後、無有際畔，同是一佛界故。此佛法界無知者、無說者，非有非無、非知非不知，離此二邊住無所住，如諸佛安處寂滅法界。聞如是說，勿生驚怖。又此法亦名菩提，亦名不思議境，亦名般若住處，亦名不生不滅。若能如是觀法界者，是樂觀如來。觀如來時，不謂如來為如來也。若觀眾生相如諸佛相，眾生界量如諸佛界量，諸佛界量不可思議，眾生界量亦不可思議。眾生界無住，如虛空住，以不住法住般若，以無相相般若。若不見凡法，云何捨凡法？不見聖法云何取聖法？生死涅槃、垢淨亦如是。不捨不取住實際故，如此觀眾生真法界。若觀貪瞋癡煩惱，是寂滅行、是不動行，非生死法、非涅槃法，不捨諸見而修佛道，非修道、非不修道，是名正住煩惱法界。若觀業之重者，無出五逆。五逆即菩提，菩提即五逆，無二相故，無覺者、無知者、無分別者。逆罪相、實相相，皆不可思議、皆不可壞，本無本性，一切業緣皆住實際，不來不去，非因非果，是為觀業即是法界。此法界印，四魔不能得便。何以故？魔即法界印，法界印云何毀法界印？以此意歷一切法亦應如是。此並彼經誠言，然四三昧觀法者，並應須取前圓教觀法在四種三昧中用也，今更重取彼經觀法助成耳。三勸修者，此一一法界是佛真法，是菩薩印。若聞此法不驚不畏，不從千佛種諸善根，乃從百千萬億佛所久植德本。譬如長者失摩尼寶，憂愁苦惱，若還得之，心甚歡喜。若四眾有信樂心，不聞是法，則生苦惱，若聞信解，甚大歡喜，當知是人即是見佛，親近供養，如人穿珠，忽遇摩尼，心大歡喜，當知此人必已曾見。若人修學餘法，忽聞此經能生歡喜，當知是人已曾從文殊師利所聞是法也。身子云：「若於斯義諦了決定，是名菩薩摩訶薩。」彌勒云：「得聞如是具足法相，即是近於佛座。何以故？如來現覺此法相故。」文殊云：「得聞深法不驚，即是佛。」佛言：「若聞是法不驚不怖，即住不退轉地，具熾然六波羅密，亦具足佛法。」若人欲學一切佛法，相好威儀、無量法式，欲解一切法相，欲遍知一切眾生心，欲住阿鞞越致地、速得三菩提，皆當修此一行三昧，精進不懈，則能得入，如治摩尼珠，隨磨隨瑩，光明映徹表裏。證此不可思議功德時，知諸法相光明遍滿無有缺少。菩薩能如是忍，速得三菩提。比丘比丘尼聞不驚怖，即是隨佛出家；信士信女聞不驚怖，即真歸依處。格量功德具在彼文也。

First, as for the constantly sitting samādhi, it comes from the *Wenshu shuo bore* (Saptaśatikā Prajñāpāramitā Sūtra) and is also called the one-practice samādhi. It comprises three distinctions: first, phenomenal practices; second, methods of contemplation; third, exhortation to practice. First, as for phenomenal practices: when a practitioner wishes to contemplate the mind in a single thought-moment as spontaneously arising, there are essentials that must be relied upon. What are they? One may either stay among the assembly, or one may practice alone, dwelling in a quiet room, setting up a single corded chair, sitting cross-legged, upright and motionless, making a vow that the side of the body will not touch the bed. The sūtra says: 'Sitting for ten minor kalpas in a single stretch, the body as well as hands and feet remained tranquil and motionless.' One must constantly cast aside all discursive thoughts, and must not deceive the Buddha, betray one's own mind, or defraud sentient beings. Why? In discussing the cultivation of repentance and learning the Way, one is certainly a Buddha in initial intention. The sūtra says: 'The Buddha knows whether sentient beings practice the Way or do not practice the Way.' How could one deceive one's mind and conceal things from the sages? Not only would former transgressions fail to be eradicated, but even heavier afflictions would be added! Therefore, one must unify one's mind. If one is mindful of one Buddha, one should make [that Buddha] equal to the merit of the Buddhas of the ten directions. Furthermore, one must recite and chant the Buddha's name to assist the two karmas of body and mind; just as when a person is in grief or joy and cries out in a loud voice, the feelings of sorrow or delight are thereby vented. Diligently cultivating the three karmas, even if fatigued—the sūtra says: 'If there is suffering in the body, one should be mindful of all suffering and distressed sentient beings.' Taking the heavy suffering of others to displace one's own light suffering, one should forget fatigue: 'Moreover, I have already created causes, and the retribution of the three wretched paths will soon arrive. Now that the Buddha's compassion permits repentance, I am presently repenting and washing away [defilement]. If I cannot patiently endure this slight fatigue, what will I do about the suffering of the three wretched paths?' Why? The sūtra says: 'Neither in the sky nor in the ocean, nor among mountains and markets—there is no place anywhere by which one can escape without receiving retribution.' Where could one flee? Knocking on the ice made fish leap out; weeping over bamboo made shoots sprout. Even worldly filial intention and feeling can elicit a response, so how could a reverent mind toward the Three Jewels fail to respond? Second, explaining the methods of contemplation: this is contemplating the single thought-moment as the dharmadhātu and fixing attention on the dharmadhātu. As for the dharmadhātu: every single color and every single fragrance is the Middle Way; there is nothing that is not the Buddhadharma, hence all are the dharmadhātu. And when the mindful mind takes all dharmas as conditions, all are the Buddhadharma; that is, the dharmadhātu of true, wondrous true mark. Therefore it is said: 'Fixing attention on the dharmadhātu, a single thought-moment is the dharmadhātu.' Hence the sūtra says: 'As for the dharmadhātu, it is to believe that all dharmas are the Buddhadharma.' In the Buddhadharma, there is no before and no after, and there are no boundaries, because it is identically one Buddha-dhātu. This Buddhadharmadhātu has no knower and no speaker; it is neither existent nor non-existent, neither known nor not known; free from these two extremes, it abides in nowhere abiding, just as all Buddhas dwell peacefully in the dharmadhātu of quiescence and cessation. Hearing such an explanation, do not give rise to shock or fear. Furthermore, this dharma is also called bodhi, also called the inconceivable object, also called the dwelling place of prajñā, and also called non-arising and non-ceasing. If one can contemplate the dharmadhātu in this way, this is the joyful contemplation of the Tathāgata. When contemplating the Tathāgata, one does not regard the Tathāgata as the Tathāgata. If one contemplates the marks of sentient beings as being like the marks of all Buddhas, the extent of the realm of sentient beings is like the extent of the realm of all Buddhas. The extent of the realm of all Buddhas is inconceivable, and the extent of the realm of sentient beings is also inconceivable. The realm of sentient beings has no abode, dwelling like empty space; dwelling in prajñā through non-abiding dharmas, one marks prajñā through signlessness. If one does not see ordinary dharmas, how could one abandon ordinary dharmas? If one does not see noble dharmas, how could one grasp noble dharmas? Birth-and-death and nirvāṇa, defilement and purity, are also like this. Because one neither abandons nor grasps, abiding in the true limit, one thus contemplates sentient beings as the true dharmadhātu. If one contemplates the defilements of greed, anger, and delusion: they are quiescent practice, they are unmoving practice, they are neither dharmas of birth-and-death nor dharmas of nirvāṇa; not abandoning views, one cultivates the Buddha Way; it is neither cultivating the Way nor not cultivating the Way. This is called correctly abiding in the dharmadhātu of defilements. If one contemplates the heaviest of karmas, none exceeds the five heinous crimes. The five heinous crimes are bodhi, and bodhi is the five heinous crimes, because there are no two marks, no awakened one, no knowing one, and no differentiating one. The mark of heinous transgressions and the mark of the true mark are both inconceivable and both indestructible; fundamentally having no basic nature, all karmic conditions abide in the true limit, neither coming nor going, neither cause nor fruit. This is contemplating karma as being the dharmadhātu itself. With this seal of the dharmadhātu, the four Māras cannot gain an advantage. Why? Māra is itself the seal of the dharmadhātu; how could the seal of the dharmadhātu destroy the seal of the dharmadhātu? Applying this meaning to all dharmas, it should also be like this. These are all the truthful words of that sūtra. However, regarding the contemplation methods of the four samādhis, one must take the aforementioned contemplation methods of the perfect teaching and apply them within the four kinds of samādhi; here we only re-adopt the contemplation methods of that sūtra to assist in accomplishing it. Third, regarding the exhortation to practice: this each and every dharmadhātu is the true dharma of the Buddhas, the seal of the bodhisattvas. If, hearing this dharma, one is neither shocked nor frightened, one has planted wholesome roots not merely before a thousand Buddhas, but has planted roots of virtue long ago in the presence of hundreds of thousands of myriads of koṭis of Buddhas. For example, when an elder loses a maṇi jewel, he is sorrowful and distressed; if he recovers it, his mind is exceedingly delighted. If someone among the four assemblies has a mind of faith and joy, but does not hear this dharma, distress arises; if they hear it and believe and understand, they are exceedingly joyful. You should know that this person has indeed seen Buddhas, and has drawn near to make offerings to them. Just as when a person is threading beads and suddenly encounters a maṇi jewel, their mind is filled with great joy—you should know that this person must have seen it before. If someone is practicing and studying other dharmas, and suddenly hearing this sūtra is able to give rise to joy, you should know that this person has already heard this dharma from Mañjuśrī. Śāriputra said: 'If one clearly understands and is resolute in this meaning, this is called a bodhisattva-mahāsattva.' Maitreya said: 'To be able to hear such complete dharmic marks is to be near the seat of Buddhahood. Why? Because the Tathāgata presently awakens to these dharmic marks.' Mañjuśrī said: 'To be able to hear profound dharmas without shock is to be a Buddha.' The Buddha said: 'If, hearing this dharma, one is neither shocked nor terrified, one immediately abides in the stage of non-retrogression, is fully endowed with the blazing six pāramitās, and is also fully endowed with the Buddhadharma.' If a person wishes to learn all Buddhadharmas, the auspicious marks and bodily deportments, the immeasurable ritual models; if they wish to understand all dharmic marks, wish to completely know the minds of all sentient beings, and wish to abide in the avaivartika stage and swiftly attain sambodhi, they must cultivate this one-practice samādhi with energetic diligence without laxity, and they will then be able to enter it. Just like polishing a maṇi jewel, as it is polished it becomes lustrous, its brilliance illuminating both inside and out. When realizing this inconceivable merit, one knows that the radiance of all dharmic marks is completely pervasive without any deficiency. When a bodhisattva can have such patient endurance, they swiftly attain sambodhi. If monks and nuns hear this without shock and fear, they are truly renouncing the household life following the Buddha; if laymen and laywomen hear this without shock and fear, they have found the true refuge. The appraisal and comparison of merits is fully contained in that text.