[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) › [顯密圓通成佛心要集](https://indike.org/pramana/in.bauddha.taisho.1955) › 1.11 # 顯密圓通成佛心要集 1.11 顯密圓通成佛心要集 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1955.1.11) 五、無障礙法界觀者，（即當四法界所依總法界觀）謂常觀想一切染淨諸法，舉體全是無障礙法界之心，此能觀智，亦想全是法界之心。《華嚴經》云：「知一切法即心自性，成就慧身，不由他悟。」又清涼云：「若知觸物皆心，方了心性。」今此無障礙法界中，本具三世間、四法界一切染淨諸法，未有一法出此法界，而此法界全此全彼互無障礙，則知根根塵塵全是無障礙法界，若於四威儀中常觀根根塵塵，皆是重重無盡法界，即習普眼之境界也。（此觀是一切三昧觀門根本，若常修習，一切三昧觀門自然現前。）上來所說諸多觀門，或樂總修者，或修一二者，任情皆得，但專切修鍊，一生不剋，三生必圓。又行者須起思想，想得現前常現不隱，方是華嚴圓教真行。清涼疏主，事事無礙十玄門中多有六句，前五句是起想修鍊，鍊得現前更不想鍊，雖不想鍊常現不隱，方成第六行句。《法界觀》云：「深細思之令現在前。圓明顯現稱行境界。」（圭山禪師釋云：「思之令現為真解也，已現即不更思，雖不更思而亦常現不隱，方為實行。」）又一行禪師云：「先須起想，想得現前，然後用般若空而淨除之，即成不思議大用，頓入佛果。若不起心觀之，錯會般若意也，縱爾入空，亦失圓頓之道。」圓宗行者，鍊修功至豁然言亡慮絕，了了分明，方為真行。若得如是，四威儀中常見不思議境界。願修道者於此留心，本來如是，但昧之不見。又修心行者，或有諸𤳖善惡夢境，或逢種種魔障，或現種種違順境界，或聞種種善惡之聲，或諸𤳖蟲蟻身上行走，或身心不安多思多慮，或入觀時種種相現，不與本觀相應等，皆須觀之如夢如幻全體非實，或觀之皆是自家真心。《起信論》云：「當念唯心，境界則滅，終不為惱。」上來顯教心要竟。 > Fifth, the contemplation of the unobstructed dharmadhātu (which corresponds to the contemplation of the comprehensive dharmadhātu upon which the four dharmadhātus rely): this means constantly contemplating that all defiled and pure phenomena in their entire substance are nothing other than the mind of the unobstructed dharmadhātu, and contemplating that this wisdom capable of contemplation is also entirely the mind of the dharmadhātu. The Avataṃsaka Sūtra says: 'Knowing that all phenomena are the mind's own nature, one achieves the wisdom body without relying on another's awakening.' Furthermore, Qingliang says: 'Only when one knows that whatever one contacts is all mind does one comprehend the nature of mind.' Now, within this unobstructed dharmadhātu, the three realms of the world and the four dharmadhātus with all their defiled and pure phenomena are fundamentally present; not a single phenomenon falls outside this dharmadhātu. And as this dharmadhātu is wholly this and wholly that without mutual obstruction, one therefore knows that every sense faculty and every sense object is completely the unobstructed dharmadhātu. If throughout the four postures one constantly contemplates that every faculty and every object is the multiply layered, inexhaustible dharmadhātu, one is practicing the sphere of the Universal Eye. (This contemplation is the root of all samādhi contemplation gates; if one constantly cultivates it, all samādhi contemplation gates will naturally manifest before oneself.) Regarding the many contemplation gates explained above, whether one delights in cultivating them comprehensively or cultivating one or two, all are permissible according to one's inclination. But if one focuses earnestly on training, even if one does not achieve it in one lifetime, it will certainly be perfected in three lifetimes. Furthermore, the practitioner must give rise to mental visualization; only when visualized so that it constantly appears before oneself without fading is it the true practice of the Avataṃsaka perfect teaching. The commentator Qingliang, within the ten profound gates of the unhindered phenomenon and phenomenon, often gives six phrases: the first five phrases are giving rise to thoughts in training, and when trained so that it appears before oneself one no longer thinks to train; though one does not think to train, it constantly appears without fading, and only then is the sixth phrase of practice accomplished. The Contemplation of the Dharmadhātu says: 'Reflect on it deeply and finely to make it appear before oneself. When perfectly clear and manifestly evident, it matches the sphere of practice.' (Chan Master Guishan explains: 'Thinking of it to make it manifest is true understanding; once manifested, one no longer thinks of it, and though one no longer thinks of it, it constantly appears without fading—only then is it real practice.') Master Yixing also says: 'First, one must give rise to thoughts, visualizing until it appears before oneself; thereafter, one uses prajñā emptiness to purify and remove it, which then becomes the inconceivable great function, and one suddenly enters the fruit of Buddhahood. If one does not give rise to mind to contemplate it, one has misunderstood the meaning of prajñā; even if one enters emptiness, one loses the path of the perfect and sudden.' For a practitioner of the perfect school, only when the effort of training reaches the point where speech is forgotten, conceptual thoughts are cut off, and everything is distinct and clear, does it become true practice. If one attains this, within the four postures one constantly sees the inconceivable sphere. May practitioners of the Way pay heed to this: fundamentally it is thus, but people are deluded and do not see it. Furthermore, for practitioners cultivating the mind, if there are various auspicious, good, or bad dream realms, or if they encounter various demonic obstructions, or if various adverse and favorable circumstances manifest, or if they hear various pleasant and unpleasant sounds, or if various insects and ants crawl on the body, or if body and mind are uneasy with excessive thinking and worrying, or if when entering contemplation various marks appear that do not accord with the fundamental contemplation, and so forth: all must be contemplated as like a dream, like an illusion, in their entire substance unreal, or contemplated as all being one's own true mind. The Awakening of Faith says: 'One should be mindful that it is mind-only, and the objective sphere will vanish, never becoming an affliction.' This concludes the essentials of the exoteric teaching above. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.1955.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.1955.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1955.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1955~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1955.1.11](https://indike.org/pramana/in.bauddha.taisho.1955.1.11) · Pramāṇa