顯密圓通成佛心要集 1.10

1.10

四、帝網無盡觀者，（即當事事無礙法界觀）於中略示五門：一、禮敬門，二、供養門，三、懺悔門，四、發願門，五、持誦門。初禮敬門者，謂想盡虛空遍法界塵塵剎剎帝網無盡三寶前，各有帝網無盡自身，每一一身各禮帝網無盡三寶，每一一三寶前，各有自家帝網無盡身禮。更想此一門，盡未來際無有休歇，念念相續無有間斷，身語意業無有疲厭。（或坐中作此觀想，或晨昏禮佛暫時歛念，入此觀門功德無盡。清涼云：「不入此觀，徒自疲勞。」或且入純門，想遍法界純是毘盧佛、或准提等，每一尊前且想一身禮。更若難入，且想十尊佛，每一尊前有一身禮。習之稍熟，漸增百尊千尊乃至無盡，下准此門習之。）二、供養門，想盡虛空遍法界塵塵剎剎帝網無盡三寶前，各有帝網無盡自身，每一一身各出帝網無盡供具，所謂香華燈燭、衣服飲食、幢旛傘蓋、瓔珞雲、樓閣雲等，每一一身所出供具，各供養帝網無盡三寶，每一一三寶前，有帝網無盡身供養。更想此一門，盡未來際無有休歇，念念相續無有間斷，身語意業無有疲厭。（或坐中想此供養，或佛前燒香奉華時暫入此觀，或無香華但合掌入此觀門，功德亦無窮盡。）三、懺悔門，想盡虛空遍法界塵塵剎剎帝網無盡三寶前，各有帝網無盡身，每一一身盡皆志誠懺悔帝網無盡罪障，所謂自從無始迄至今身，所造五逆十惡等罪、煩惱所知等障，每一一身懺悔帝網無盡罪障，每一一罪障有帝網無盡身懺悔。總想此一門，盡未來際無有休歇，念念相續無有間斷，身語意業無有疲厭。（或坐中想此懺悔，或佛前懺悔時作此觀門。）四發願門、想盡虛空遍法界塵塵剎剎帝網無盡三寶前，各有帝網無盡身，每一一身各發帝網無盡願，所謂無邊眾生誓願度、無邊煩惱誓願斷、無邊佛法誓願學、無邊福智誓願集、無上菩提誓願成，并自心所樂善願盡總發之。每一一身發帝網無盡願，每一一願有帝網無盡身發。總想此一門，盡未來際無有休歇，念念相續無有間斷，身語意業無有疲厭。（或坐中念鍊，或佛前發願時作此觀想。）五、持誦門，想盡虛空遍法界塵塵剎剎帝網無盡三寶前，各有帝網無盡身，每一一身各持帝網無盡真言教法、諸佛菩薩名號，每一一真言教法、諸佛菩薩名號，有帝網無盡身持。總想此一門，盡未來際無有休歇，念念相續無有間斷，身語意業無有疲厭。（或持課誦經等時，先作此觀想竟，然後持誦甚妙。上之五門既爾，若其餘行門准此習之。若習相即觀者，而有四句：一者一即一，謂觀一毛即一耳時，一耳同時却即一毛；二者一切即一；三者一即一切，此兩句應合而觀之，謂觀一切塵即一佛時，一佛同時却即一切塵；四者一切即一切，謂觀一切人即一佛時，一切佛同時却即一切人。每句之中，一切諸法例准觀之。若習相入觀者，亦有四句：一者一攝一帶之入一，謂觀一人攝一佛，帶之將入一菩薩中，如東鏡攝南鏡，帶之將入西鏡中；二者一攝一切帶之入一，謂觀一華攝一切河，帶之將入一山中；三者一切攝一帶之入一切，謂觀一切塵攝一佛，帶之將入一切毛中；四者一切攝一切帶之入一切，謂觀一切樹攝一切神，帶之將入一切海中。每句之中，一切諸法例准觀之。此相即相入二觀，隨觀每句之中，復有總觀別觀等，多𤳖觀心恐繁不示，但專心修鍊自然曉達。故裴公《法界觀．序》云：「但使學人冥此境於自心，心慧既明，自見無盡之義，不在備通教典碎列科段。」若習同時具足相應觀者，謂隨觀一法同時具足法界諸法也，其餘玄門例此解之。若有樂習圓宗三觀三止者，謂行者觀一人時便成三觀三止，且就一人之身具明三諦，人身假相有故名俗諦，人身緣生無性色體空故名真諦，人身假相無別自性，舉體全是寂照真理，名中道諦。然此三諦，體用無礙、空有相融，即一而三、即三而一，法本如是。依此三諦，行者觀察成三觀三止，謂行者心觀人身假相幻有，名假觀，即此觀心了假相時，離實有執，名方便隨緣止；又觀人身色體全空，名為空觀，即此觀心了色空時，離於色體，實有之執，名體真止；又觀人身舉體全是中道實性，名中道觀，即此觀心離相有執及離體空執，名遠離二邊分別止，如是觀心，於一念中齊見三諦、義立三觀，離三種執、義立三止，三觀三止只是一心，即一常六、即六常一，將此一心契同所觀，三諦體用空有無礙之境，心境常融復常歷然。既觀一人之身而成三觀三止，觀一切法例皆如是。問曰：「夫大行統唯無念，何以此帝網相即等觀，令人起無盡想念，豈不疲役身心耶？」答云：「若此見者，是離念外求無念者，尚未得於真無念。真無念者，念本無無，何能更得念與無念之無礙？又若得真無念，但是無盡行中之一行，豈得總遮無盡之圓行耶？」此問答意，出《華嚴大疏》，若不習帝網相即等觀，終不能得無礙佛果。今有小根聞此法門，即嫌繁亂全不介懷，昔人云：「井蛙不能居海，泰山難以處囊。」是也。）

Fourth, the contemplation of the inexhaustible Indra's net (which corresponds to the contemplation of the dharmadhātu of unhindered phenomenon and phenomenon). Within this, five gates are briefly demonstrated: 1. the gate of paying homage and reverence; 2. the gate of making offerings; 3. the gate of repenting; 4. the gate of making vows; 5. the gate of reciting and chanting. First, the gate of paying homage and reverence: this means visualizing that before the inexhaustible Three Jewels of Indra's net across all of empty space, pervading the dharmadhātu, in every dust mote and every land, there is respectively an inexhaustible [number of] one's own bodies of Indra's net. Each and every body pays homage to the inexhaustible Three Jewels of Indra's net, and before each and every one of the Three Jewels, there are respectively an inexhaustible [number of] one's own bodies of Indra's net paying homage. Furthermore, visualize this single gate as having no pause or cessation to the end of future time, continuing thought after thought without interruption, with the actions of body, speech, and mind devoid of fatigue or weariness. (One may either generate this visualization while sitting, or temporarily gather one's thoughts when bowing to the Buddha at dawn and dusk; entering this contemplation gate produces inexhaustible merit. Qingliang says: "If one does not enter this contemplation, one toils in vain." Or, one may temporarily enter a pure gate, visualizing that the entire dharmadhātu is purely Vairocana Buddha, or Cundī, etc., and temporarily visualize a single body paying homage before each single honored one. If it is still difficult to enter, temporarily visualize ten honored Buddhas, with a single body paying homage before each honored one. Practicing this until somewhat familiar, gradually increase to a hundred, a thousand, and on up to inexhaustibility. Practice the following gates on this model.) Second, the gate of making offerings: visualize that before the inexhaustible Three Jewels of Indra's net across all of empty space, pervading the dharmadhātu, in every dust mote and every land, there is respectively an inexhaustible [number of] one's own bodies of Indra's net. Each and every body brings forth an inexhaustible [variety of] offering requisites of Indra's net, namely incense, flowers, lamps, candles, clothing, food and drink, banners, pennants, parasols, canopies, clouds of necklaces, clouds of multistoried pavilions, and so forth. The offering requisites brought forth by each and every body are each offered to the inexhaustible Three Jewels of Indra's net, and before each and every one of the Three Jewels, there are an inexhaustible [number of] bodies of Indra's net making offerings. Furthermore, visualize this single gate as having no pause or cessation to the end of future time, continuing thought after thought without interruption, with the actions of body, speech, and mind devoid of fatigue or weariness. (One may either visualize this offering while sitting, or temporarily enter this contemplation when burning incense and presenting flowers before the Buddha, or, if lacking incense and flowers, merely join palms and enter this contemplation gate; the merit is likewise limitless.) Third, the gate of repenting: visualize that before the inexhaustible Three Jewels of Indra's net across all of empty space, pervading the dharmadhātu, in every dust mote and every land, there is respectively an inexhaustible [number of] bodies of Indra's net. Each and every body entirely and sincerely repents of the inexhaustible karmic transgressions and hindrances of Indra's net—namely, the offenses of the five heinous deeds, the ten non-virtuous actions, and so forth, as well as the afflictive and cognitive hindrances that have been created from beginningless time down to the present life. Each and every body repents of the inexhaustible transgressions and hindrances of Indra's net, and for each and every transgression and hindrance, there are an inexhaustible [number of] bodies of Indra's net repenting. Universally visualize this single gate as having no pause or cessation to the end of future time, continuing thought after thought without interruption, with the actions of body, speech, and mind devoid of fatigue or weariness. (One may either visualize this repentance while sitting, or cultivate this contemplation gate when repenting before the Buddha.) Fourth, the gate of making vows: visualize that before the inexhaustible Three Jewels of Indra's net across all of empty space, pervading the dharmadhātu, in every dust mote and every land, there is respectively an inexhaustible [number of] bodies of Indra's net. Each and every body makes the inexhaustible vows of Indra's net, namely: sentient beings are boundless, I vow to liberate them; afflictions are boundless, I vow to sever them; Buddhist teachings are boundless, I vow to learn them; merit and wisdom are boundless, I vow to accumulate them; unsurpassed bodhi, I vow to accomplish—together with making all wholesome vows that one's own mind delights in. Each and every body makes the inexhaustible vows of Indra's net, and for each and every vow, there are an inexhaustible [number of] bodies of Indra's net making it. Universally visualize this single gate as having no pause or cessation to the end of future time, continuing thought after thought without interruption, with the actions of body, speech, and mind devoid of fatigue or weariness. (One may either practice this mentally while sitting, or generate this visualization when making vows before the Buddha.) Fifth, the gate of reciting and chanting: visualize that before the inexhaustible Three Jewels of Indra's net across all of empty space, pervading the dharmadhātu, in every dust mote and every land, there is respectively an inexhaustible [number of] bodies of Indra's net. Each and every body upholds the inexhaustible mantras, teachings of the Dharma, and names of all Buddhas and bodhisattvas of Indra's net; and for each and every mantra, teaching of the Dharma, and name of all Buddhas and bodhisattvas, there are an inexhaustible [number of] bodies of Indra's net upholding it. Universally visualize this single gate as having no pause or cessation to the end of future time, continuing thought after thought without interruption, with the actions of body, speech, and mind devoid of fatigue or weariness. (When practicing regular recitations, chanting sūtras, and so forth, first cultivating this visualization to completion and only then reciting and chanting is exceptionally wondrous. The five gates above being such, if there are other gates of practice, train in them on this model. If practicing the contemplation of mutual identity, there are four propositions: 1. the one is identical with the one: this means that when contemplating one hair as identical with one ear, the one ear simultaneously is, on the contrary, identical with the one hair; 2. all are identical with the one; 3. the one is identical with all—these two propositions should be combined and contemplated: this means that when contemplating all dust motes as identical with one Buddha, the one Buddha simultaneously is, on the contrary, identical with all dust motes; 4. all are identical with all: this means that when contemplating all persons as identical with one Buddha, all Buddhas simultaneously are, on the contrary, identical with all persons. Within each proposition, all phenomena should be contemplated on this model. If practicing the contemplation of mutual interpenetration, there are also four propositions: 1. one subsumes one and brings it into one: this means contemplating one person subsuming one Buddha and bringing him into one bodhisattva, like an eastern mirror subsuming a southern mirror and bringing it into a western mirror; 2. one subsumes all and brings it into one: this means contemplating one flower subsuming all rivers and bringing them into one mountain; 3. all subsume one and bring it into all: this means contemplating all dust motes subsuming one Buddha and bringing him into all hairs; 4. all subsume all and bring them into all: this means contemplating all trees subsuming all spirits and bringing them into all oceans. Within each proposition, all phenomena should be contemplated on this model. In these two contemplations of mutual identity and mutual interpenetration, within each proposition according to contemplation, there are further universal contemplations, particular contemplations, and so forth. Fearing that many gates of contemplation of the mind would be cumbersome, they are not demonstrated; just cultivate and train with single-minded devotion, and you will naturally attain clear understanding. Hence Pei Gong's *Preface to the Contemplation of the Dharmadhātu* states: "Simply cause the student to merge this realm into their own mind; once the wisdom of the mind is clear, they will naturally see the inexhaustible meaning, which does not depend on comprehensively mastering the doctrinal texts or minutely classifying headings and passages." If practicing the contemplation of simultaneous complete correspondence, this means that according to whichever single phenomenon is contemplated, it simultaneously completely encompasses all phenomena of the dharmadhātu; the remaining profound gates should be understood on this model. If anyone delights in practicing the three contemplations and three cessations of the Perfect School, this means that when the practitioner contemplates a single person, it forthwith accomplishes the three contemplations and three cessations. Temporarily explaining the three truths with respect to the body of a single person: because the provisional characteristics of a human body exist, it is called the conventional truth; because the human body is conditioned and lacks intrinsic nature, and its material form is entirely empty, it is called the ultimate truth; because the provisional characteristics of the human body have no separate intrinsic nature, and its entire substance is completely the quiescent and illuminating true principle, it is called the truth of the middle way. These three truths, however, are unhindered in substance and function, harmoniously fused in emptiness and existence, being three while one and one while three; the Dharma is inherently so. Relying on these three truths, the practitioner contemplates and accomplishes the three contemplations and three cessations. That is to say, when the practitioner's mind contemplates the provisional characteristics of the human body as illusory existence, this is called the provisional contemplation; when this very contemplating mind realizes the provisional characteristics, it is free from grasping at real existence, which is called the cessation of expediently according with conditions. Moreover, when contemplating the material form of the human body as completely empty, this is called the emptiness contemplation; when this very contemplating mind realizes the emptiness of form, it is free from grasping at the real existence of the material form, which is called the cessation of realizing the ultimate. Moreover, when contemplating the entire substance of the human body as completely the true nature of the middle way, this is called the middle way contemplation; when this very contemplating mind is free from grasping at the existence of characteristics and from grasping at the emptiness of substance, this is called the cessation of transcending the discrimination of the two extremes. Such a contemplating mind simultaneously sees the three truths within a single thought-moment, conceptually establishing the three contemplations, and is free from the three kinds of grasping, conceptually establishing the three cessations. The three contemplations and three cessations are merely the one mind: being one, it is constantly six; being six, it is constantly one. Bringing this one mind to accord and unite with the contemplated realm of the three truths—in which substance and function, emptiness and existence, are unhindered—mind and realm are constantly fused and yet constantly distinct. Having contemplated the body of a single person to accomplish the three contemplations and three cessations, contemplating all phenomena is likewise in every case like this. Question: "Now, the great practice is unified solely in non-thought. Why do these contemplations of Indra's net, mutual identity, and so forth cause people to generate inexhaustible thoughts and conceptualizations? Does this not fatigue body and mind?" Answer: "Those who hold such a view are seeking non-thought outside of thought; they have not yet attained true non-thought. In true non-thought, thought is inherently non-existent; how could one further fail to attain the unhinderedness of thought and non-thought? Moreover, even if one attains true non-thought, it is merely a single practice among inexhaustible practices; how could it totally obstruct the inexhaustible perfect practices?" The import of this question and answer comes from the *Grand Commentary on the Avataṃsaka Sūtra*. If one does not practice the contemplations of Indra's net, mutual identity, and so forth, one will ultimately be unable to attain the unhindered fruit of buddhahood. Now there are those of inferior faculties who, upon hearing this Dharma gate, detest it as cumbersome and chaotic and do not pay it any heed at all. What the ancients said—'a frog in a well cannot dwell in the ocean, Mount Tai can hardly be placed in a pouch'—is precisely this.)