[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) › [天台八教大意](https://indike.org/pramana/in.bauddha.taisho.1930) › 1.35 # 天台八教大意 1.35 天台八教大意 1.35 - **Language:** Classical Chinese ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1930.1.35) 初言隨喜者，隨喜妙法也。法即心法及生、佛法，此法即心、此心即法，三無差別，凡聖一如。如即實相，實相遍相百界三千，百界三千無非實相。故經云：「諸法實相，即指諸佛權實法也，所謂如是相、性、體、力等，即百界三千也。」妙心體具，具不出心，猶如金體具足眾器，具不出金，故名具心。以之為妙，妙心是境，妙智是觀，觀、境不二，能照能遮。所言境者，具三諦也。具心即空，真諦境也；具心即假，俗諦境也；具心即中，中道第一義諦也。知真即空觀；知俗即假觀；知中即中觀。常境無相，常智無緣，無緣而緣，無非三觀；無相而相，三諦宛然。初心此知，慶己慶人，故名隨喜，即第五十人也。會初聞說即五品之初，觀念無間，故有異也。一一品中以五悔為本，故彌勒因時無別苦行，但修五悔，日夜六時無時有須臾廢，成等正覺。 > First, speaking of 'joyful conformity': it means joyful conformity with the wondrous Dharma. The Dharma is the dharma of the mind as well as the dharmas of sentient beings and buddhas. This Dharma is just the mind; this mind is just the Dharma. The three are without distinction; ordinary and sagely are identical in suchness. Suchness is just the real mark; the real mark universally marks the hundred realms and three thousand \[realms\]; the hundred realms and three thousand \[realms\] are nothing other than the real mark. Hence the sūtra says: 'The real mark of all dharmas' refers precisely to the expedient and real dharmas of all buddhas, namely the suchness of appearance, nature, substance, power, and so forth, which is the hundred realms and three thousand \[realms\]. The substance of the wondrous mind is inherently complete; what is complete does not go beyond the mind. Just as the substance of gold inherently completes all vessels, yet the completeness does not go beyond the gold; hence it is called the 'inherently complete mind.' Because of this, it is wondrous. The wondrous mind is the object; the wondrous wisdom is the contemplation. Contemplation and object are non-dual, capable of both illuminating and occluding. What is called the object inherently contains the three truths: the inherently complete mind is emptiness, which is the object of the ultimate truth; the inherently complete mind is provisionality, which is the object of the conventional truth; the inherently complete mind is the middle, which is the truth of the Middle Way supreme meaning. Knowing the ultimate is the contemplation of emptiness; knowing the conventional is the contemplation of provisionality; knowing the middle is the contemplation of the Middle Way. The constant object is formless; constant wisdom is without condition; conditioning without condition, there is none that is not the three contemplations. Having appearances while formless, the three truths are distinctly present. Knowing this at the initial mind, rejoicing for oneself and rejoicing for others is therefore called joyful conformity; this is the fiftieth person. Hearing the preaching at the beginning of the assembly is the head of the five grades; contemplation and mindfulness are uninterrupted, hence there is a distinction. In each and every grade, the five repentances are taken as fundamental; thus when Maitreya was on the causal stage he had no other ascetic practices, but only cultivated the five repentances through the six periods of day and night without ceasing for an instant, thereby accomplishing equal and right awakening. > — English (machine translation) (machine translation) - [Previous: 1.34](https://indike.org/pramana/in.bauddha.taisho.1930.1.34) - [Next: 1.36](https://indike.org/pramana/in.bauddha.taisho.1930.1.36) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1930.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1930~en-mt.1.35) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1930.1.35](https://indike.org/pramana/in.bauddha.taisho.1930.1.35) · Pramāṇa