觀心論疏 5.7

5.7

七修六度助道。何者？上修道品調停而真明不開，慳貪心蔽，保愛身財、惑亂心神，苟求障於理觀。經云「貪狼於財色，坐之不得道」，斯由不能捨依正二報，貪愛纏綿，豈能悟道者也！至如薩陀波崙捨難捨之髓、賣難賣之身，以求般若，何況資財者乎？斯則豈不果願於香城，契般若於東土者也！然積劫空喪身財、未曾為道，今能捨必亡之身、求道取盡，何憂不會？世有人怒勇亡身入陣，斯之等類死亡者億兆。經云「刀兵死者必墮地獄」，竟何利之有？今行者必能怒勇亡身攻破四魔王，豈不解髻中明珠而與之者也？或正修觀時破戒心起，三業乖違犯於戒律，使理觀不開。經云「尸羅不清淨，三昧不現前」，所以加心持戒，以為橋梁、以為戒足，生死大河方可得度也。所以菩薩為度生死大海，護惜浮囊、微塵不棄，行者當軌之也。或修觀時瞋恚蔽生，常思九惱以障理觀，爾時當修忍心。經云「忍辱第一道，涅槃佛稱最」，彼以曲來，我以直應，誠心無瞋，於理自直。經云「瞋時常著如來衣。如來衣者，柔和忍辱是」，又經云「設眾惡來加，念佛故應忍」，若存聖言，無事不成也。或修觀時懈怠心生，不能開悟，當加精進。夫建小事，心不決至，尚不能成，況欲排五住之重關、度生死之大海而不勤勞，妙道何由可契？至如波崙傍立於衢，經無量時不念疲勞、不念晝夜、不念飲食，但念何時得見曇無竭菩薩、得聞般若！以其精進，遂感冥通耳。故云「諸佛一心勤精進故，得三菩提」，何況餘善法耶？所以仙人禮白骨，謝往昔之勤；餓鬼打死尸，報其昔懈。今不打身進道，後勞思何益也！或時正修觀而散亂心生，爾時當加修禪寂也。經云「十劫坐道場，身體及手足寂然安不動」，斯則理觀何能不發者耶？《釋論》云「囂塵蔽天日，天雨能淹之，覺觀風動心，禪定能滅之。禪為清泠水，能洗諸塵勞，禪為利智藏，功德之福田」，故知禪有種種功能，宜加心修之，助理觀也。或正修觀時闇心生，當修善巧方便。何者？上修圓觀，觀生死即是涅槃，煩惱即是菩提，而於生死不生怖心，多生懈慢，所以應修苦、空、無常、無我、觀五種不淨助道策理觀。何以然？理雖圓通，而未能證，何能即免無常怖畏者耶？斯略明六度助發理觀，若不開悟，當更觀此助道六度，即不可思議攝道品理觀一切法門，即知六度功力大、能破惑，事理兼修也。如檀度攝道品中捨覺分，捨二邊生死，經云「捨與生死後際等，離生老病死，得不壞常住者」，《中論》云「因緣所生法，我說即是空，亦名為假名，亦名中道義」。今觀心六道界生滅而捨煩惱，即是因緣所生法，三藏事檀捨也；觀心二乘界，即是空，而捨生死前際也；觀心菩薩界，即假，而捨生死後際也；觀心佛界，即中道，而離生老病死，得不壞常住。斯則一心圓觀十界者，即是圓修四教道品事理捨檀，圓捨生死後際，得不壞常住，是則事理檀度具足也。若未悟者，更修道品中正業、正命，為戒度所攝。上說約心辨道品六度，今還約心辨事理十種戒也。何者？觀心六道界因緣生法，持不缺戒乃至不雜等四戒也；觀心二乘界者，即持隨道、無著兩戒也；觀心菩薩界者，即持智所讚、自在二戒也；觀心佛界者，即持隨定、具足戒也。是則觀心六道因緣生滅，三藏事中道品正業正命之戒；觀心即空即假即中，持通別圓之教理中道品正業正命之戒，斯則圓觀十界，即事理持戒也。若未開悟，當更思道品五根中念根、五力中念力、七覺中念覺、八正中正念，即為忍度所攝也。今例前還約觀心中六道界，即因緣生法事中伏忍；觀心中二乘界即空，即柔順忍；觀心中菩薩界即假，名無生忍；觀心中佛界即中，名寂滅忍。此三忍是理，是即圓觀心十界具足事理修忍也。若未悟者，更思道品八精進也。觀心中六道界即事精進；觀心中二乘界即空精進；觀心中菩薩界即出假精進，故經云「於生死意而有勇」也；觀心中佛界即中精進，經云「諸佛一心精進得三菩提」也。是則圓觀心十界具事理精進也。若未悟者，更思道品八定：四如意足、定根、定力、定覺分、正定，為禪度所攝也。觀心中六道界，是修事中四禪四定等定也；觀心中二乘界，是修觀鍊熏修真諦三昧定也；觀心中菩薩界，是修俗諦三昧也；觀心中佛界，是修九種大禪、首楞嚴王三昧也。是則圓觀心中十界，具修事理諸禪也。若未悟者，當更思道品中十慧：四念處慧、慧根、慧力、擇喜兩覺分、正見、正思惟，此慧為般若度所攝也。若觀心中六道界，是事修世智；觀心二乘界，是修一切智；觀心菩薩界，是修道種智；觀心佛界，是修一切種智。是則觀心中十界，具事理諸波羅蜜也。然三藏菩薩多約事中精勤苦到修六度，更無過者；通教菩薩多約即空理修六度，故三事俱亡；別教菩薩多約出假六度化物；圓教菩薩多約中道修六度。是則道品六度相攝、相破、相修、相即四句（云云）。云何六度調伏諸根耶？觀心六道界，是因緣生法，即事六度調伏諸根也；觀心二乘界，即空調伏諸根、離六塵愛染也；觀心菩薩界，即假調伏諸根、離空愛染；觀心佛界，即中調伏諸根、離二邊愛染；一心圓觀十界，即事理六度，如前所說，圓調伏諸根也。經云「所謂彼眼根於諸如來常，具足無減修，了了分明見，乃至意根以圓觀調，故云五根皆稱是常」，細尋可知。云何六度攝佛威儀？佛以十力、無畏、不共等法為威儀。十力者，然六道界是因緣生法，即生滅四諦；心中二乘界即無生四諦；心中菩薩界即無量四諦；心中佛界即無作四諦。今寂照觀了心中六道苦集還至六道，斯有是處，若至涅槃，無有是處，各各照了餘三種四諦，苦集亦爾，是名處非處力也。照知四種四諦，集是業力也；照知四種四諦，苦是根力也。道滅亦爾。照知四種道諦中道品八定是定力也，知心中十界眾生過去苦集是根力也，知十界眾生現在苦集是欲力也，知十界眾生未來苦集是性力也，知四種道是至處力也，知四種滅諦是漏盡力也。四無畏者，觀照心中十界四種苦諦，為他分別，及為心數眾生顯之過患，決定師子吼，無微畏相，無能破，是法非法智無畏也；知四種集諦障四種道滅，決定師子吼，無微畏相，無能難言「此非障道」，即障道無畏也；知四種道諦能盡苦說之無畏，是盡苦道無畏也；知四滅諦一切證說之無畏，是漏盡無畏也。十八不共法者，身、口無失是戒也；無不定心是定也；欲無減、精進無減、念無減，是八精進也；慧無減、解脫無減、解脫知見無減、三業隨智慧行有十二不共法，是十種慧也。還將道品六度攝盡也。四無閡者，知心中十界眾生言辭不同，是辭無閡也；知四種四諦法，是法無閡也；知四種諦義，是義無閡也；說四諦無窮，是樂說無閡也。六通者，眼、耳、如意三通如調諸根中說，他心、宿命、漏盡如十力中說。三明者，如六通說也。四攝者，捨即布施攝也；正業、正語即愛語攝也；八定即利行、同事二攝也，定發神力故能同事也。陀羅尼者，四正勤生善，即陀羅尼也。三十二相者，四種道諦道品為因也。略舉十二條法門而為六度助道攝盡，況正道耶？厭三觀四教各有道品六道十力無畏等一切法門。今觀心具十界，即是三觀；四教者，是則何教何理、何行何智何位、何惑何法而不攝盡者乎？故經云「破心微塵，出大千經卷」，又云「眾生心是如來藏，無法不具也」，《淨名》云「諸佛解脫當於眾生心行中求」，《法華》云「為令眾生開佛知見」，《涅槃》云「為示貧女心中伏藏」，是則由心具一切萬法。所以諸大乘經皆歎眾生心不可思議，勸令觀察，顯出心中寶藏也。今依隨聖旨而觀心，目心為不可思議境者，意在此也。境既不可思議者，境發於智，智亦不可思議。故經云「不可思議智境，不可思議智照」，斯之謂也。又經云「諸佛如來法界身皆從眾生心想生，是心即是三十二相，是心是佛」。故經云「心遊法界如虛空」，是人能知諸佛之法界也。

Seventh is cultivating the six pāramitās as auxiliary paths. What does this mean? In the preceding cultivation of tuning and harmonising the path-factors, if the true illumination does not open up, and the mind is shrouded by stinginess and greed, cherishing and clinging to body and wealth, delusion throws the mental spirit into chaos, and petty cravings obstruct the contemplation of the principle. A sūtra says: "Voracious greed for wealth and sensuality—remaining seated in it, one does not attain the Way." This is because one is unable to relinquish the two retributions of direct and dependent fruition; ensnared in greed and attachment, how could one awaken to the Way? Take Sadāprarudita, who gave up the marrow that is difficult to give up and sold his body that is difficult to sell in order to seek prajñā—how much more so material goods? Did he not thereby fulfill his vow in the Fragrant City and accord with prajñā in the eastern lands? Accumulated through kalpas, one's body and wealth have been squandered in vain, never having been utilized for the Way; if one can now relinquish this body that must inevitably perish, seeking the Way to its exhaustion, why worry about not meeting [success]? In the world, there are those who in furious courage throw away their lives entering battle formations; of such types, hundreds of millions have perished. A sūtra says: "Those who die by weapons must fall into hell." What ultimate benefit is there in that? If a practitioner can now with furious courage throw away their life to attack and destroy the four demon kings, how could they not untie the bright jewel from their topknot and bestow it? Or, when correctly cultivating contemplation, the mind of breaking precepts arises, and the three karmas conflict and transgress the vinaya precepts, causing contemplation of the principle not to open. A sūtra says: "When śīla is not pure, samādhi does not appear before one." Therefore, one increases mental focus on upholding precepts to serve as a bridge, to serve as feet of precepts, so that the great river of birth and death may finally be crossed. Therefore, to cross the great ocean of birth and death, a bodhisattva guards and cherishes the floating raft, not discarding even a speck of dust; the practitioner should take this as a model. Or, when cultivating contemplation, anger and resentment arise to obscure it, constantly pondering the nine forms of torment so as to obstruct contemplation of the principle; at that time one must cultivate a patient mind. A sūtra says: "Patience is the foremost path; the nirvāṇa of the Buddha is acclaimed as supreme." When another comes with crookedness, I respond with uprightness; with a sincere mind free from anger, one is naturally upright regarding the principle. A sūtra says: "When angry, always wear the robe of the Tathāgata. The robe of the Tathāgata is gentleness and patience." Another sūtra says: "Even if multifaceted evils come upon you, mindful of the Buddha, you should endure them." If one preserves the holy words, nothing will fail to be accomplished. Or, when cultivating contemplation, a mind of indolence arises so that one cannot attain awakening; one must then intensify vigor. Even in establishing trivial affairs, if one's determination is not resolved, one still cannot succeed; how much more so when desiring to break through the heavy barriers of the five entrenchments and cross the great ocean of birth and death without exerting diligent labor—by what means could the wondrous Way be accorded with? Take [Sadā]prarudita standing at the crossroads, passing immeasurable time without a thought of fatigue, day or night, or food and drink, solely mindful of when he might see the bodhisattva Dharmodgata and hear prajñā! By his vigor, he eventually stimulated a hidden resonance. Thus it is said: "Because all Buddhas single-mindedly and diligently exerted vigor, they attained sambodhi." How much more so for other wholesome dharmas? Hence the immortal bowed to the white bones, thanking the diligence of former times; the hungry ghost struck the corpse, taking vengeance for its past indolence. If one does not now strike the body to advance on the Way, what benefit will there be in lamenting later? Or at times, when correctly cultivating contemplation, a scattered mind arises; at that time, one must additionally cultivate dhyāna stillness. A sūtra says: "Sitting in the bodhimaṇḍa for ten kalpas, the body, hands, and feet were tranquil, peaceful, and unmoving." How could contemplation of the principle then fail to emerge? The Dazhidulun says: "Noisy dust obscures the sun in the sky, but the heaven's rain can submerge it; the wind of coarse examination and subtle reflection agitates the mind, but dhyāna-concentration can extinguish it. Dhyāna is clear, cool water that can wash away all afflictions; dhyāna is a treasury of sharp wisdom, a field of merit for virtues." Thus we know that dhyāna possesses various functions; one ought to focus one's mind to cultivate it, assisting the contemplation of the principle. Or when correctly cultivating contemplation, an obscured mind arises; one should cultivate skillful means. What does this mean? Previously cultivating the perfect contemplation, one contemplates birth and death as being identical to nirvāṇa, and defilements as being identical to bodhi; not generating a mind of dread toward birth and death, one often generates indolence and arrogance. Therefore, one should cultivate the five kinds of auxiliary paths—suffering, emptiness, impermanence, non-self, and contemplating the five kinds of impurity—to spur contemplation of the principle. Why is this so? Although the principle is perfectly pervasive, one has not yet realized it; how could one directly escape the dread of impermanence? This briefly explains the six pāramitās assisting the emergence of contemplation of the principle. If one is not yet awakened, one should further contemplate these six auxiliary pāramitās as the inconceivable contemplation of the principle encompassing the path-factors and all dharma-gates; one then knows that the six pāramitās have great power to destroy delusion, cultivating both the phenomenal and the noumenal. For example, the giving pāramitā subsumes the factor of awakening of relinquishment among the path-factors, relinquishing birth and death of the two extremes. A sūtra says: "Relinquishment is equal to the ultimate end of birth and death; leaving birth, old age, sickness, and death, one attains the indestructible and eternally abiding." The Madhyamakaśāstra says: "Phenomena produced through causes and conditions, I explain as identical to emptiness, also designated as conventional name, and also the meaning of the Middle Way." Now, contemplating the mind's six destinies as arising and ceasing to relinquish defilements is phenomena produced through causes and conditions: this is the phenomenal relinquishment through giving of the Tripiṭaka [teaching]. Contemplating the mind's realms of the two vehicles is identical to emptiness, relinquishing the prior limit of birth and death. Contemplating the mind's realm of the bodhisattva is identical to the conventional, relinquishing the subsequent limit of birth and death. Contemplating the mind's realm of the Buddha is identical to the Middle Way, leaving birth, old age, sickness, and death, and attaining the indestructible and eternally abiding. Thus, single-mindedly and perfectly contemplating the ten realms is perfectly cultivating the phenomenal and noumenal relinquishment through giving of the path-factors of the four teachings, perfectly relinquishing the subsequent limit of birth and death and attaining the indestructible and eternally abiding; this fulfills the phenomenal and noumenal giving pāramitā. If one is not yet awakened, one further cultivates right action and right livelihood among the path-factors, which are subsumed under the precept pāramitā. Above, we expounded the path-factors and six pāramitās in terms of the mind; now we again expound the ten kinds of phenomenal and noumenal precepts in terms of the mind. What are they? Contemplating the mind's realm of the six destinies as phenomena born of causes and conditions is upholding the four precepts from unbroken precepts up to unmixed precepts. Contemplating the mind's realms of the two vehicles is upholding the two precepts of according with the Way and non-attachment. Contemplating the mind's realm of the bodhisattva is upholding the two precepts praised by wisdom and masterly ease. Contemplating the mind's realm of the Buddha is upholding the two precepts of according with concentration and complete fulfillment. Thus, contemplating the mind's six destinies as arising and ceasing through causes and conditions is the precepts of right action and right livelihood of the path-factors within the phenomena of the Tripiṭaka [teaching]. Contemplating the mind as identical to emptiness, identical to the conventional, and identical to the Middle Way is upholding the precepts of right action and right livelihood of the path-factors within the principle of the shared, distinct, and perfect teachings. Thus, perfectly contemplating the ten realms is upholding precepts phenomenally and noumenally. If one is not yet awakened, one should further reflect on the faculty of mindfulness among the five faculties, the power of mindfulness among the five powers, the factor of awakening of mindfulness among the seven factors of awakening, and right mindfulness among the eightfold path-factors; these are subsumed under the patience pāramitā. Following the previous example, we again take contemplation of the mind's realm of the six destinies as the patience of suppressing within phenomena born of causes and conditions; contemplating the mind's realms of the two vehicles as identical to emptiness is the patience of compliance; contemplating the mind's realm of the bodhisattva as identical to the conventional is named the patience of non-arising; contemplating the mind's realm of the Buddha as identical to the Middle Way is named the patience of tranquility and extinction. These three kinds of patience are the principle. This is perfectly contemplating the mind's ten realms, fully cultivating patience both phenomenally and noumenally. If one is not yet awakened, one further reflects on the eight kinds of vigor among the path-factors. Contemplating the mind's realm of the six destinies is phenomenal vigor; contemplating the mind's realms of the two vehicles is emptiness-vigor; contemplating the mind's realm of the bodhisattva is vigor emerging into the conventional, hence the sūtra says: "Toward the intention of birth and death, one has courage"; contemplating the mind's realm of the Buddha is Middle Way vigor, as the sūtra says: "All Buddhas single-mindedly exerted vigor and attained sambodhi." This is perfectly contemplating the mind's ten realms, possessing phenomenal and noumenal vigor. If one is not yet awakened, one further reflects on the eight concentrations among the path-factors: the four ṛddhipādas, the concentration faculty, the concentration power, the concentration factor of awakening, and right concentration, which are subsumed under the dhyāna pāramitā. Contemplating the mind's realm of the six destinies is cultivating concentrations within phenomena such as the four dhyānas and four formless concentrations; contemplating the mind's realms of the two vehicles is cultivating the samādhi of the true truth through contemplating, practicing, permeating, and cultivating; contemplating the mind's realm of the bodhisattva is cultivating samādhi of the conventional truth; contemplating the mind's realm of the Buddha is cultivating the nine kinds of great dhyāna and the Śūraṅgamarāja samādhi. This is perfectly contemplating the mind's ten realms, fully cultivating all dhyānas phenomenally and noumenally. If one is not yet awakened, one should further reflect on the ten wisdoms among the path-factors: the wisdom of the four smṛtyupasthānas, the wisdom faculty, the wisdom power, the two factors of awakening of investigation and joy, right view, and right intention; these wisdoms are subsumed under the prajñā pāramitā. If one contemplates the mind's realm of the six destinies, it is phenomenally cultivating worldly knowledge; contemplating the mind's realms of the two vehicles is cultivating the knowledge of all phenomena; contemplating the mind's realm of the bodhisattva is cultivating the knowledge of the aspects of the path; contemplating the mind's realm of the Buddha is cultivating the all-inclusive knowledge of all aspects. This is contemplating the mind's ten realms, fully possessing all pāramitās phenomenally and noumenally. Now, the bodhisattvas of the Tripiṭaka teaching mostly cultivate the six pāramitās based on diligent and bitter perseverance within phenomena, none exceeding them; the bodhisattvas of the shared teaching mostly cultivate the six pāramitās based on the principle of identical emptiness, hence the three aspects [of giver, recipient, and gift] are all negated; the bodhisattvas of the distinct teaching mostly cultivate the six pāramitās based on emerging into the conventional to transform sentient beings; the bodhisattvas of the perfect teaching mostly cultivate the six pāramitās based on the Middle Way. Thus, there are four propositions regarding the path-factors and the six pāramitās mutually subsuming, mutually negating, mutually cultivating, and being mutually identical (and so forth). How do the six pāramitās subdue the sense faculties? Contemplating the mind's realm of the six destinies as phenomena born of causes and conditions subdues the sense faculties through the phenomenal six pāramitās; contemplating the mind's realms of the two vehicles subdues the sense faculties through emptiness, separating from attachment to the six dusts; contemplating the mind's realm of the bodhisattva subdues the sense faculties through the conventional, separating from attachment to emptiness; contemplating the mind's realm of the Buddha subdues the sense faculties through the Middle Way, separating from attachment to the two extremes. Single-mindedly and perfectly contemplating the ten realms is the phenomenal and noumenal six pāramitās, as stated previously, perfectly subduing the sense faculties. A sūtra says: "The so-called eye faculty is cultivated fully and without diminution in the eternity of all Tathāgatas, seeing clearly and distinctly; up to the mind faculty, tuned by perfect contemplation, hence it says the five faculties are all termed eternal." By scrutinizing this closely, it can be known. How do the six pāramitās subsume the Buddha's deportment? The Buddha takes the ten powers, the fearlessnesses, the eighteen unshared dharmas, and other teachings as deportment. Regarding the ten powers: the realm of the six destinies is phenomena born of causes and conditions, which is the four noble truths of arising and ceasing; the realms of the two vehicles within the mind are the four noble truths of non-arising; the realm of the bodhisattva within the mind is the four noble truths of the immeasurable; the realm of the Buddha within the mind is the four noble truths of the uncreated. Now, with tranquil illumination, one contemplates and clearly understands that the suffering and origination of the six destinies in the mind return to the six destinies—this is possible; that they reach nirvāṇa—this is impossible. Respectively illuminating the remaining three kinds of the four noble truths, suffering and origination are also like this; this is named the power of knowing what is possible and what is impossible. Illuminating and knowing that origination across the four kinds of the four noble truths is the power of knowing karma. Illuminating and knowing that suffering across the four kinds of the four noble truths is the power of knowing the faculties. The truth of the path and the truth of cessation are also like this. Illuminating and knowing that the eight concentrations of the path-factors within the four kinds of the truth of the path are the power of concentration; knowing the past suffering and origination of sentient beings of the ten realms within the mind is the power of knowing faculties; knowing the present suffering and origination of sentient beings of the ten realms is the power of knowing inclinations; knowing the future suffering and origination of sentient beings of the ten realms is the power of knowing dispositions; knowing the four paths is the power of knowing the paths leading to all destinies; knowing the four truths of cessation is the power of knowing the destruction of outflows. Regarding the four fearlessnesses: contemplating and illuminating the four kinds of the truth of suffering of the ten realms within the mind, analyzing them for others, and displaying their faults for the mental attributes of sentient beings, making a decisive lion's roar without the slightest sign of fear, where none can refute it—this is the fearlessness of knowing dharma and non-dharma. Knowing that the four kinds of the truth of origination obstruct the four kinds of the path and cessation, making a decisive lion's roar without the slightest sign of fear, where none can raise difficulties claiming 'this is not an obstruction to the path'—this is the fearlessness regarding obstructions to the path. Knowing that the four kinds of the truth of the path can exhaust suffering, preaching it fearlessly—this is the fearlessness regarding the path to the exhaustion of suffering. Knowing that all four truths of cessation are realized, preaching them fearlessly—this is the fearlessness regarding the destruction of outflows. Regarding the eighteen unshared dharmas: having no faults in body or speech is precepts; having no uncollected mind is concentration; having no loss of zeal, no loss of vigor, no loss of mindfulness is the eight kinds of vigor; having no loss of wisdom, no loss of liberation, no loss of the knowledge and vision of liberation, and the three karmas according with wisdom constitute twelve unshared dharmas, which are the ten kinds of wisdom. These are again completely subsumed by the path-factors and the six pāramitās. Regarding the four unobstructed knowledges: knowing that the expressions of sentient beings of the ten realms within the mind are varied is the unobstructed knowledge of expressions; knowing the teachings of the four kinds of the four noble truths is the unobstructed knowledge of dharmas; knowing the meanings of the four kinds of truths is the unobstructed knowledge of meanings; expounding the four noble truths inexhaustibly is the unobstructed knowledge of eloquence. Regarding the six supernormal powers: the three supernormal powers of the eye, ear, and psychic mastery are as explained in subduing the sense faculties; the knowledge of others' minds, past lives, and the destruction of outflows are as explained in the ten powers. The three masteries are as explained in the six supernormal powers. Regarding the four means of embracing: relinquishment is the embrace through giving; right action and right speech are the embrace through kind speech; the eight concentrations are the two embraces of beneficial conduct and working together—because concentration generates supernormal powers, one is able to work together. Regarding dhāraṇī: the four right efforts generating the wholesome is dhāraṇī. Regarding the thirty-two marks: taking the path-factors of the four kinds of the path truth as the cause. Briefly citing twelve items of dharma-gates, they are entirely subsumed by the six auxiliary pāramitās—how much more so by the direct path? One should be weary of the three contemplations and four teachings having all dharma-gates such as path-factors, six destinies, ten powers, and fearlessnesses. Now, contemplation of the mind possessing the ten realms is identical to the three contemplations and the four teachings; this being so, which teaching, which principle, which practice, which wisdom, which stage, which delusion, or which dharma is not completely subsumed? Therefore, a sūtra says: "Crushing a particle of dust of the mind, a canon of the great trichiliocosm comes forth." It also says: "The mind of sentient beings is the tathāgatagarbha; there is no dharma that it does not possess." The Vimalakīrtinirdeśa says: "The liberation of all Buddhas should be sought in the mental actions of sentient beings." The Lotus Sūtra says: "In order to cause sentient beings to disclose the Buddha's knowledge and vision." The Nirvāṇa Sūtra says: "In order to show the poor maiden the hidden store in her mind." This is because the mind possesses all myriad dharmas. Therefore, all Mahāyāna sūtras praise the mind of sentient beings as inconceivable, urging them to observe it and reveal the jewel treasury within the mind. Now, relying on and following the sacred intent, we contemplate the mind, taking the mind as the inconceivable object; the meaning lies right here. Since the object is inconceivable, the object gives rise to wisdom, and wisdom is also inconceivable. Therefore, a sūtra says: "Inconceivable object of wisdom, inconceivable illumination of wisdom." This is what it refers to. Furthermore, a sūtra says: "The dharmadhātu-bodies of all Buddha Tathāgatas are all produced from the mental thoughts of sentient beings; this mind is identical to the thirty-two marks, this mind is the Buddha." Therefore, a sūtra says: "The mind roams through the dharmadhātu like empty space." Such a person is able to know the dharmadhātu of all Buddhas.