[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) › [觀心論疏](https://indike.org/pramana/in.bauddha.taisho.1921) › 3.4 # 觀心論疏 3.4 觀心論疏 3.4 - **Language:** Classical Chinese ### [3.4](https://indike.org/pramana/in.bauddha.taisho.1921.3.4) 第二常行三昧者，亦為三——：一事相，二觀法，三勸修。初事相者，行者欲觀一念自生之心依常行三昧者，此法出《般舟三昧經》，名為佛立三昧。佛立有三事：一佛威力，二三昧力，三本功德力。能於定中見十方現在佛在前而立，如明眼人夜仰觀星，見十方佛亦如是。多行此法時，須避惡知識及癡人，亦避親屬、離鄉里，常獨處止，不得希望他方有所求索，常乞食、不受別請，嚴治道場，備須具辦眾餚膳、甘果香華，又盥沐清淨出入左右，改換衣服如常法，唯行旋無三威儀。須好明師善能開導，解內外律，除諸妨障；於所聞三昧處敬師如世尊，若見師短，求是三昧終不可得；當割肌肉供養，何況餘耶？又須外護人晝夜調養，精勤忍辱，如母護兒。又須好同行嚴相課策，如共涉嶮。須發要期，誓願運牢，強精進心：「使我筋骨枯朽，學是三昧終不懈退。」起大正信無能壞者，精進無能逮者，所入智慧無能及者，常與善師從事，行是四事疾得三昧。又一、終竟三月不得思念世間想欲如彈指傾。二、終竟三月不得困出如彈指傾。三、終竟三月經行，不得住息、不得坐，除食左右。四、為人說經，不得望衣食。行是四法者，疾得三昧也。二明觀意者，彼經云：「何因致是三昧？持戒浣具，獨一處止，念西方阿彌陀佛，去此十萬億佛剎，在眾菩薩中央說經。三月常念，云何念？念彼佛一一相，從足下千輻輪相，乃至無見頂相，我當逮是相。我當從心得佛，從身得佛？佛不用心得、不用身得，佛不用心得佛色、不用色得佛心。何以故？心者，佛無心；色者，佛無色，故不用是色、心得三菩提。佛色已盡，乃至佛識已盡。佛所說盡者，癡人不見不知，智者曉了。不用身口得佛，不用智慧得佛。何以故？智慧索不可得故，自索我了不可得，亦無所見。一切法本無有壞、本絕本，譬如夢見七寶及親識歡喜，覺已追念，不知在何處，當知是念佛。又如舍衛有婬女名須門，聞之歡喜，夜夢從事，覺已念之，彼不來、我不往而樂事宛然，亦如是念佛。如人行大澤飢渴，夢得美食，覺已腹空，自念一切所有皆如夢。當如是念。數數莫得休息，用是念當生阿彌陀佛國，是名相空。如以七寶倚瑠璃上，影現其中。亦如比丘觀骨起種種光，此光無持來者，亦無是骨，是意作耳。如鏡中像，不外來，不內出，以鏡淨故，自見其形。行人色清淨，所有者清淨。欲見佛即得見，見即問，聞經大歡喜，自念佛從何所來？我亦無所至，我所念即見。心作佛心，自見心是佛，心是佛心，是我心見佛；心不自知心，心不自見心，心起想則癡，無想是泥洹。是法無可示，皆念所為，設有念亦了無所有為空耳。心者不知心，有心不見心，心起想即癡，無想即泥洹，是法不堅固，常住在我心。以解見空故，一切無想念，諸法不可獲，如實觀察，示佛道無歸趣。黠慧菩薩常了是五道鮮潔不受色，有解此者成大道。」三勸修者，行人若欲得智慧如大海，今無能為我作師者，於此坐不運神通悉見諸佛，悉聞所說，聞悉受持。欲得如是功德者，常行三昧，於諸功德最為第一。如是三昧是諸佛母，諸佛眼。《十住毘婆沙》云「般舟三昧父，無生大悲母，一切諸如來，從此二法生」，又云「是三昧果報，於無上道得不退轉。碎大千地草木諸物皆如微塵，一塵為一佛世界，滿爾世界中寶用布施，福甚多，不如聞此三昧不驚不怖，福德無量。何況信心受持讀誦為人解說，此又勝聞而不畏者！又何況定心修習，如𤛓牛乳頃，此復勝信解者，況能成是三昧者！故無量」，《無量經》云「行是三昧，須臾聞，功德不可稱說，現世安樂，即入菩薩位」，《婆沙》云「劫火官賊怨毒獸眾疾侵是人者，無有是處，此人常為天龍八部、諸佛皆共護念稱讚，皆共欲見，共來其所」。若人聞此三昧如上四種皆隨喜，三世諸佛菩薩行是三昧我亦隨喜，迴向菩提所未聞經即能得聞。此經隨喜福，復勝上譬喻。若不修如是真法，失無量重寶，人天為之憂悲，如把栴檀不視不嗅，反呼為臭；如田家子以摩尼珠欲博一牛。行者已得聞此三昧，可不努力、勤修者也？ > Second is the constantly walking samādhi, which also comprises three \[parts\]: first, the concrete aspects of practice; second, the contemplation method; third, exhortation to cultivate \[it\]. First, the concrete aspects of practice: if a practitioner wishes to contemplate the mind in a single thought-moment relying on the constantly walking samādhi, this method originates from the Pratyutpanna-samādhi-sūtra and is named the Buddha-standing samādhi. The standing of the Buddhas involves three matters: first, the majestic power of the Buddhas; second, the power of samādhi; third, the power of fundamental merit. One is able within concentration to see the Buddhas of the present in the ten directions standing before one; like a person with clear eyes looking up at the stars at night, seeing the Buddhas of the ten directions is also like this. When engaging extensively in this practice, one must avoid bad companions and foolish people, as well as avoid relatives and leave one's hometown, always dwelling alone in solitude, not hoping for or seeking anything from other places, constantly begging for food and not accepting individual invitations, adorning and arranging the place of practice, fully preparing various delicacies, sweet fruits, fragrant flowers, and washing and bathing cleanly when going in and out to attend to bodily needs, changing clothes according to the regular rules, solely walking and circumambulating without the other three postures. One must have a fine, discerning master who is well able to guide and instruct, who understands the internal and external vinaya, and who removes obstacles and hindrances. One should revere this master as the World-Honoured One at the place where the samādhi is heard; if one sees faults in the master, seeking this samādhi will never succeed; one should cut off one's own flesh to make offerings \[to him\], how much more so with anything else! One also requires external protectors to care for one day and night, diligently and with patience, like a mother protecting her child. One also requires fine companions in practice to strictly urge and spur each other on, as if crossing dangerous paths together. One must make a firm pledge, resolving firmly with a strong mind of vigorous exertion: 'Even if my sinews and bones wither and decay, in studying this samādhi I will never become lax or fall back.' Generate great right faith that none can destroy, vigorous exertion that none can overtake, entering wisdom that none can equal, constantly attending upon a good master—practicing these four matters, one swiftly attains the samādhi. Furthermore, first, for a full three months, one must not entertain worldly thoughts and desires for even the snap of a finger. Second, for a full three months, one must not lie down in exhaustion for even the snap of a finger. Third, for a full three months, one must walk in meditation without stopping to rest and without sitting, except for eating and attending to bodily needs. Fourth, when expounding sūtras for others, one must not hope for clothing or food. One who practices these four methods swiftly attains the samādhi. Second, explaining the intent of the contemplation: that sūtra states: 'By what cause is this samādhi attained? Keeping the precepts, washing the utensils, dwelling alone in one place, one is mindful of Amitābha Buddha of the western quarter, who is ten million billion Buddha-lands away from here, expounding sūtras in the midst of the assembly of bodhisattvas. For three months, constantly be mindful. How to be mindful? Be mindful of that Buddha's marks one by one, from the thousand-spoked wheel mark on the soles of his feet up to the mark of the unseen crown of his head: "I shall attain these marks. Shall I attain the Buddha from the mind, or attain the Buddha from the body? The Buddha is not attained by means of the mind, nor attained by means of the body. The Buddha does not attain the Buddha's form by means of the mind, nor attain the Buddha's mind by means of form. Why is this? As for mind, the Buddha is without mind; as for form, the Buddha is without form; therefore, one does not attain sambodhi by means of this form or mind. The Buddha's form is already exhausted, up to the Buddha's consciousness is already exhausted. That which the Buddha has declared to be exhausted—foolish people do not see or know, but the wise understand. One does not attain the Buddha by means of body or speech; one does not attain the Buddha by means of wisdom. Why is this? Because when wisdom is sought, it cannot be found; when seeking the self, it is thoroughly unattainable, and there is nothing seen. All phenomena are originally without destruction, originally cut off from their origin." For example, like seeing the seven treasures and relatives and feeling joy in a dream, yet upon waking and reminiscing, not knowing where they are—one should know that mindfulness of the Buddha is like this. Again, like the courtesan in Śrāvastī named Sumanā: \[a man\] heard of her and was delighted, and in a dream at night engaged in relations with her; upon waking he reflected on it: she did not come and he did not go, yet the pleasurable affair was vivid—mindfulness of the Buddha is also like this. Like a person traveling in a great marsh who is hungry and thirsty, who dreams of getting delicious food; upon waking his belly is empty, and he reflects to himself that all existing things are like a dream. One should be mindful in this way. Do not rest time and time again; by means of this mindfulness, one will be born in the land of Amitābha Buddha. This is called emptiness of marks. It is like placing the seven treasures against lapis lazuli, their reflections appearing within it. It is also like a monk contemplating bones, giving rise to various lights: these lights are brought by no one, nor are there these bones; they are merely produced by the mind. Like an image in a mirror, it does not come from outside, nor does it emerge from within; because the mirror is pure, one sees one's own form. When the practitioner's form is pure, all that he possesses is pure. Wishing to see the Buddha, he immediately sees him; seeing him, he immediately inquires; hearing the sūtra, he rejoices greatly and reflects to himself: "From where did the Buddha come? I also went nowhere; that which I was mindful of, I immediately saw. The mind makes the Buddha; the mind itself sees that the mind is the Buddha; the mind is the Buddha's mind; it is my mind that sees the Buddha. The mind does not know the mind itself; the mind does not see the mind itself; when the mind gives rise to notions, that is delusion; the absence of notions is nirvāṇa. This Dharma cannot be shown; it is all produced by mindfulness; even if there is mindfulness, it is thoroughly non-existent and merely empty. The mind does not know the mind; having a mind, one does not see the mind; when the mind gives rise to notions, that is delusion; the absence of notions is nirvāṇa. This Dharma is not solid; it constantly abides in my mind." Understanding and seeing emptiness, all is without notions or thoughts; all phenomena cannot be grasped. Contemplating in accordance with reality shows that the Buddha path has no destination. The wise bodhisattva always thoroughly understands that these five destinies are fresh and pure, not receiving form; one who understands this accomplishes the Great Path.' Third, exhortation to cultivate \[it\]: if a practitioner wishes to attain wisdom like the great ocean, so that now none can act as a master to me, and sitting here without exercising supernormal powers to see all Buddhas, hear all that they expound, and upon hearing, receive and uphold it all—if one wishes to attain such merits, constantly walking samādhi is the foremost among all merits. Such a samādhi is the mother of all Buddhas, the eye of all Buddhas. The Daśabhūmika-vibhāṣā states: 'The pratyutpanna-samādhi is the father, and non-arising great compassion is the mother; all Tathāgatas are born from these two dharmas.' It also states: 'The retribution of this samādhi is that one attains non-retrogression toward the unsurpassed path. If one were to crush the earth, grasses, trees, and all objects of the great trichiliocosm into fine dust, each speck of dust becoming a Buddha-world, and filled that many worlds with treasures to practice giving, the merit would be exceedingly great; yet it does not equal hearing this samādhi without fear or terror, the blessed merit of which is immeasurable. How much more so faithfully receiving, upholding, reading, reciting, and explaining it for others—this again surpasses merely hearing without fear! And how much more so cultivating it with a concentrated mind for even the time of milking a cow—this again surpasses understanding with faith, how much more so being able to accomplish this samādhi! Therefore it is immeasurable.' The Amitāyus-sūtra states: 'Practicing this samādhi, hearing it for a moment, the merit cannot be fully stated; one enjoys peace and bliss in the present life and immediately enters the bodhisattva stage.' The Vibhāṣā states: 'That the fire of the kalpa, rulers, bandits, enemies, poison, or wild beasts should harm this person is impossible; this person is constantly protected and praised together by the devas, dragons, eight classes \[of beings\], and all Buddhas, who all wish to see him and come together to his place.' If a person hears of this samādhi and rejoices in accordance with all the four kinds above: 'The Buddhas and bodhisattvas of the three periods of time practiced this samādhi, and I also rejoice in accordance, dedicating \[the merit\] to bodhi,' then sūtras not yet heard can immediately be heard. The merit of rejoicing in accordance with this sūtra again surpasses the analogies above. If one does not cultivate such true Dharma, one loses immeasurable precious jewels, causing humans and devas to mourn for it—like holding sandalwood without looking or smelling, and instead calling it foul; like the son of a farmer wishing to trade a maṇi jewel for an ox. Since the practitioner has already heard of this samādhi, how could one not exert effort and diligently cultivate it? > — English (machine translation) (machine translation) - [Previous: 3.3](https://indike.org/pramana/in.bauddha.taisho.1921.3.3) - [Next: 3.5](https://indike.org/pramana/in.bauddha.taisho.1921.3.5) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1921.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1921~en-mt.3.4) — English, machine translation ## Linked texts (1) - [摩訶止觀](https://indike.org/pramana/in.bauddha.taisho.1911.2.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1921.3.4](https://indike.org/pramana/in.bauddha.taisho.1921.3.4) · Pramāṇa