國清百錄 1.144

1.144

表法第五。行者既識十心逆順，以正觀心歷眾事，一一緣中皆表勝法，心心相續觀道無間，入不二門。言方等呪者，觀實相理，理不可說而無不說，赴四機緣作四方法，說於實相故名為方。雖作是說說即無說，無說即空，空故不見說與不說。無邊無中名之為等。又復逗機有說，說於此呪呪於三障。能呪之法既不可說，所呪之罪亦不可說，無罪故無生死，無呪故無涅槃，畢竟清淨故名方等呪也。香泥塗地采畫莊嚴者，地表法性，香表福德，畫表智慧福慧二種莊嚴法身也。五色蓋者，表於五陰，不即佛性不離佛性，起無緣慈普覆一切也。二十四形像者，表十二因緣逆順觀也。凡二十四支，順觀十二覺三佛性，逆觀十二覺三佛性。所謂無明愛取是了因佛性，行有是緣因佛性，識名色等是正因佛性。覺二十四支即二十四佛也。百味食者，表一切法中皆有中道法喜禪悅味也。一日三時洗浴者，即表緣一實修三三昧，遣蕩無明塵沙見思垢膩，顯淨法身也。著新衣者，表寂滅忍覆二邊醜陋也。遶百二十匝者，即表十二因緣。凡十種觀有百二十支，束而言之但是三道，愛取是煩惱道、行有是業道、識名色等是苦道。循環三道常為觀境，故遶百二十匝也。一呪對破一支即破三道，三道破即是三障破。經云「發菩提心而得不退」即證破煩惱障也。「若犯諸戒，若不還生，無有是處」證破業障白癩除瘥。即證破報障也。觀誦呪聲聲不可得，如空谷響。無我觀遶旋，足足不可得，如雲如影，不來不去。若坐思惟，思惟一念之心，不從意根生，非外塵合生非離生，又非前念生故生，亦非前念滅故生，亦非前念生滅合共生，亦非前念非生非滅生。又非生生亦非不生生，亦非生不生共生，亦非不生不生生。畢竟無一念，不知從何生，但有生名字。名字非內外中間，名無名故。觀心既爾，從心所生，一切諸法亦復如是。觀一切法悉與修多羅合，如是觀時何者是我？我作何事？何者是罪？何者是福？以觀力故豁然開悟，空慧明徹。如水性冷，飲者乃知，唯獨明了，餘人不見。所得智慧禪定功德，皆不可說。如此悟時自識遮障，不俟分別。若未階此位，止獲事功德者，應當護口，勿向人言。若陳說者，得障道罪，青盲𭀪瞎白癩頑癡。又復行者本誓七日，中途懈退亦得障道罪。何以故？欺本心、欺諸佛、欺一切眾生，深須慎之。其間諸相不能自了，當向方等師面決也。

Fifth, manifesting the Dharma. Once the practitioner understands the adverse and concordant aspects of the ten minds, with a correctly contemplating mind they pass through the various activities; in each and every condition, they manifest superior dharmas, mind succeeding mind, the path of contemplation uninterrupted, entering the gate of non-duality. As for the 'fangdeng dhāraṇī', one contemplates the principle of the true mark: the principle cannot be spoken, yet there is nothing it does not speak; responding to the capacities of the four types of beings, it creates methods for the four directions, and because it speaks of the true mark, it is called 'fang' (square/method). Although such speech is made, speaking is non-speaking; non-speaking is emptiness, and because it is empty, one perceives neither speaking nor non-speaking; having neither edge nor center, it is called 'deng' (equal). Furthermore, responding to capacities there is speech; it speaks this dhāraṇī to incant against the three hindrances. Since the dharma that incants cannot be spoken, the offenses that are incanted also cannot be spoken. Because there are no offenses, there is no saṃsāra; because there is no incantation, there is no nirvāṇa; being ultimately pure, it is therefore called the fangdeng dhāraṇī. As for smearing the ground with fragrant mud and adorning it with colorful paintings: the ground represents the Dharma-nature; the fragrance represents merits; the paintings represent wisdom; the two kinds of adornments, merit and wisdom, adorn the Dharma-body. The five-colored canopy represents the five aggregates, which are neither identical to the Buddha-nature nor separate from the Buddha-nature, giving rise to compassion without conditions to universally cover all. The twenty-four images represent the contemplation of the twelve links of dependent origination in forward and reverse orders. Altogether there are twenty-four links: contemplating the twelve in forward order awakens to the three Buddha-natures; contemplating the twelve in reverse order awakens to the three Buddha-natures. That is to say, fundamental ignorance, craving, and grasping are the disclosing cause of Buddha-nature; formations and becoming are the conditioning cause of Buddha-nature; consciousness, name-and-form, and so forth are the direct cause of Buddha-nature. Awakening to the twenty-four links is just the twenty-four Buddhas. The foods of a hundred flavors represent that within all dharmas there is the flavor of the Middle Way's joy of the Dharma and bliss of dhyāna. Bathing at the three times of the day represents relying on the One Reality to cultivate the three samādhis, dispelling and washing away the dirt and grime of fundamental ignorance, sand-like [delusions], and [delusions of] view and thought, to reveal the pure Dharma-body. Wearing new clothes represents the patience of quiescent extinction covering the ugliness of the two extremes. Circumambulating one hundred and twenty times represents the twelve links of dependent origination: with the ten kinds of contemplation there are altogether one hundred and twenty branches; summarizing them, they are merely the three paths: craving and grasping are the path of defilements; formations and becoming are the path of karma; consciousness, name-and-form, and so forth are the path of suffering. Circling through the three paths constantly serves as the object of contemplation; therefore, one circumambulates one hundred and twenty times. Countering and breaking one link with one recitation breaks the three paths; breaking the three paths is breaking the three hindrances. The sūtra says, 'Arousing the bodhimind and attaining non-retrogression,' which is the realization that breaks the hindrance of defilement. 'If one violates the precepts, and if one does not return to life, there is no such possibility,' is the realization that breaks the hindrance of karma. 'White leprosy is cured and removed,' is the realization that breaks the hindrance of retribution. One contemplates the sound of chanting the dhāraṇī: the sound cannot be apprehended, like an echo in an empty valley. With no self, one contemplates circumambulation: footstep by footstep cannot be apprehended, like clouds or shadows, neither coming nor going. If sitting in reflection, one reflects that a single thought of the mind does not arise from the mental sense-faculty, does not arise from combining with external dust, nor does it arise separately from them; nor does it arise because the preceding thought arose, nor does it arise because the preceding thought ceased, nor does it arise from the combination of the arising and cessation of the preceding thought, nor does it arise from the preceding thought neither arising nor ceasing. Furthermore, it does not arise from arising, nor does it arise from non-arising, nor does it arise from arising and non-arising together, nor does it arise from non-arising and non-arising. Ultimately there is no single thought; one does not know where it arises from; there is only the name 'arising.' The name is neither internal, nor external, nor in between, because a name has no name. The contemplation of mind being thus, all dharmas that arise from the mind are also like this. One contemplates that all dharmas fully accord with the sūtras. When contemplating in this manner, what is the self? What deed do I perform? What is an offense? What is a blessing? By the power of contemplation, one is suddenly awakened, with empty wisdom shining through clearly. Just as the nature of water is cold, known only to the one who drinks it, it is clearly understood solely by oneself, while others do not see it. The wisdom, dhyāna, and merits attained are all inexpressible. When awakened like this, one recognizes one's own hindrances without waiting for discrimination. If one has not yet reached this stage and has merely obtained phenomenal merits, one should guard one's speech and not speak to others. If one proclaims it, one incurs the offense of obstructing the Path: becoming green-blind, squinting, blind, with white leprosy, and dull-witted. Furthermore, if a practitioner makes a fundamental vow for seven days and becomes lax and regresses midway, they also incur the offense of obstructing the Path. Why is this? It deceives one's original mind, deceives the Buddhas, and deceives all sentient beings; one must be deeply cautious. If there are signs during this period that one cannot understand by oneself, one should consult the master of the Fangdeng repentance face-to-face for a resolution.