顯密圓通成佛心要集 1.7

1.7

且初諸法如夢幻觀者，（即當事法界觀）謂常觀一切染淨諸法，全體不實皆如夢幻，此能觀智亦如夢幻。《華嚴經》云：「譬如夢中見，種種諸異相，世間亦如是，與夢無差別。」又云：「度脫諸眾生，令知法如幻，眾生不異幻，了幻無眾生。」又《金剛經》云：「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」肇公云：「虛兮妄兮三界不實，夢兮幻兮六道無物。」一切眾生從無始來，執一切法而為實有，致使起惑造業循環六道，若常想一切名利怨親、三界六道，全體不實皆如夢幻，則愛惡自然淡薄，悲智自然增明。（此夢幻觀，《圓覺疏》中名起幻消塵觀，天台名假觀，亦名方便隨緣止，謂分明鑒照曰觀，寂然不亂曰止，即觀中便有止，止中便具觀，乃止觀雙運也，餘諸止觀准此解之。若人雖信解圓教，而煩惱厚重不能習得此夢幻觀者，應作不淨觀，謂觀身五種不淨：一、種子不淨，謂父精母血赤白二色和合成故。《智度論》云：「是身種不淨，非餘妙寶物，不由白淨生，但從穢道出。」二、住處不淨，謂在母腹中生臟之下、熟臟之上，不淨流溢污穢充滿，彼中住故。又海山云：「不淨乃作衣裝，污穢便為飲食。」三、自體不淨，謂三十六物皆是不淨共和合故。言三十六者，外有十二，髮毛爪齒垢污、大小二遺、眵淚涕唾，次有十二，皮膚血肉、肪䐧腦膜、骨髓筋脈，中有十二，心肝膽腑、脾腎腸胃、生臟熟臟赤痰白痰，即知從頂至足皆是不淨。永嘉師云：「革囊盛糞膿血之聚，不淨流溢蟲蛆住處，鮑肆廁孔亦所不及。」四、自相不淨，謂九竅常流諸穢惡故。言九竅者，兩耳出垢、兩眼出眵淚、兩鼻出濃涕、口出涎唾，大便道出屎、小便道出尿。《智度論》云：「種種不淨物，充滿於身中，常流出不淨，如漏囊盛物。」五、究竟不淨，謂命終身壞胮脹臭穢，膿血蛆分不堪近故。天台云：「從足至頭、從頭至足，循身觀察，唯見胮脹壞爛，大小便道蟲膿流出，臭極死狗。」《心地觀經》云：「應觀自身臭穢不淨，猶如死狗。」《金光明經》云：「我從久來恃此身，臭穢膿流不可愛，雖常供養懷怨害，終歸棄我不知恩。」觀自身竟，復觀他人，若男若女所有之身，皆具五種不淨，乃至觀一切世間有情之身，皆是不淨。故《起信論》云：「應觀世間一切有身，悉皆不淨種種穢污，無一可樂。」既觀皆是不淨，貪愛之心自然不起。《阿含經》說：「昔有國王嗜欲無厭，有一比丘以偈諫曰：『目為眵淚窟，鼻是穢涕囊，口為涎唾器，腹是屎尿倉，但王無慧目，為色所耽荒，貧道見之惡，出家修道場。』」天台云：「雖觀不淨能成大事，如海中屍依之得度。或作骨鎖觀，應先觀想自身額上，皮肉爛墜唯見白骨，漸漸從狹至寬，想於一頭皮肉爛墜見於白骨，乃至全身皆見白骨。既見自身一具骨鎖分明現已，復觀餘人爛墜亦爾。觀第二具已，漸次觀於一房一寺一城一國乃至遍地，以海為邊骨鎖充滿。為令觀心增長，復却從寬至狹漸略而觀，唯見一國皆是骨鎖，漸見一城一寺一房一具，又於一具中，乃至漸漸唯見眉間少許白骨。見眉間已，專注一緣湛然而住，如是修習乃至得定。此觀成就，一切貪愛自然消亡。或作數息觀，應從淺至深次第進修，先須調和自家氣息，不澁不滑，專注一心數出入息，先數入息後數出息，從一至十終而復始，想心在數不令散亂。若寬自心不假功力，運任徙一至十住數息中，然更一心隨息出入，若息入時心乃隨之，從鼻至喉從喉至心，臍臗脾脛乃至脚指；若息出時心亦隨之，息出離身為至一搩一尋等，一心恒隨息之出入。若覺心息任運相依，然更繫念唯在眉間，或在鼻端安止其心。觀息住身如珠中縷，為冷為暖、為損為益，若覺身湛湛然悅樂，然更諦觀微細之息，及觀全身三十六物內外不淨。又觀心識剎那不住，如是修習覺息出入遍諸毛孔，心眼開明，徹見身內三十六物及諸蟲戶，方更轉修。」其餘行門更有別說，恐繁且止。如經中說，觀出入息，三世諸佛入道之初門也。或作我空觀，應須作意推尋，今此之身本來無我，但是色心二法和合為相。色有地水火風之四類，所謂毛髮爪齒、皮肉筋骨、髓腦垢色皆是其地；涕唾膿血、津液涎沫、痰淚精氣、大小便利皆是其水；暖是其火；動轉是風。心有受想行識之四類，所謂領納是受，取像是想，造作是行，了別是識。於此八類何者是我？若皆是我，即有八我。又況色中復有三百六十段骨，段段各別，皮毛筋肉肝心脾腎各不同，是諸心數等亦各不同，見不是聞、喜不是怒，既有此眾多之物，不知定取何者為我？若皆是我，我即百千，一身之中多生紛亂。離此之外復無別法，翻覆推我皆不可得。便知此身但是眾緣假和合相，本來無我。行者晝夜恒作此觀甚妙。為一切眾生從無始來，執身為我。因寶此我，貪求名利欲榮益我，嗔違情境恐侵損我，愚癡之情非理計校。今既常觀此身本來無我，即三毒自滅，三毒既滅三界自離也。或他法空觀，應須諦觀此身色心二法，色有地水火風，心有受想行識，於此八法一一諦觀，皆從緣生都無自性，八法當體皆是空也。初心行者，宜習此等觀門，隨心所樂或一或二，乃至五種皆得修習。心觀法門唯貴修鍊，鍊之有味，說之言淡也。）

First, as for the contemplation of all dharmas as like a dream and an illusion (which corresponds to the contemplation of the dharmadhātu of phenomena): it means constantly contemplating that all defiled and pure dharmas in their entirety are unreal and are all like a dream and an illusion; and this contemplating wisdom is also like a dream and an illusion. The *Avataṃsaka Sūtra* says: "Just as in a dream one sees / various different signs, / so too is the world: / it has no difference from a dream." It also says: "To deliver sentient beings, / cause them to know that dharmas are like illusions; / sentient beings are not different from illusions; / realizing illusion, there are no sentient beings." Furthermore, the *Diamond Sūtra* says: "All conditioned dharmas / are like dreams, illusions, bubbles, and shadows, / like dew and like lightning; / one should contemplate them thus." Master Zhao said: "Empty and false, the three realms are unreal; / like dreams and illusions, the six destinies contain no thing." All sentient beings, from beginningless time, have grasped all dharmas as real existences, thereby generating delusion, creating karma, and cycling through the six destinies. If one constantly reflects that all fame, gain, enemies, loved ones, the three realms, and the six destinies in their entirety are unreal and all like a dream and an illusion, then love and aversion will naturally diminish, and compassion and wisdom will naturally grow brighter. (This contemplation of dreams and illusions is called in the *Commentary on the Perfect Enlightenment Sūtra* "the contemplation of arising as illusion to extinguish dust [defilements]"; Tiantai calls it the "contemplation of the provisional" and also "the calming that accommodates conditions as an expedient." Distinctly illuminating is called "contemplation" [vipaśyanā], and resting serene without disturbance is called "calming" [śamatha]; thus within contemplation there is calming, and within calming there is contemplation: this is the joint practice of calming and contemplation. All other calming-and-contemplations are to be understood accordingly. If someone, though having faith and understanding in the perfect teaching, has afflictions so thick and heavy that they cannot cultivate this contemplation of dreams and illusions, they should practice the contemplation of impurity. That is, contemplating the five kinds of impurity of the body: First, impurity of seed: it is formed from the union of the father's semen and the mother's blood, red and white. The *Mahāprajñāpāramitā-śāstra* says: "The seed of this body is impure; / it is not other wonderful jewels. / It does not arise from what is pure and white, / but only emerges from a foul pathway." Second, impurity of dwelling place: it dwells within the mother's womb, below the stomach of raw food and above the stomach of digested food, where impurities overflow and filth abounds. Also, Haishan said: "Impurities serve as clothing, and filth becomes food and drink." Third, impurity of its own substance: the thirty-six substances are all mutually combined impurities. The thirty-six are: outwardly there are twelve—hair of head, hair of body, nails, teeth, grime, dirt, the two excretions (feces and urine), rheum, tears, nasal mucus, and saliva; next there are twelve—skin, flesh, blood, fat, grease, brain, membrane, bones, marrow, sinews, and vessels; inwardly there are twelve—heart, liver, gall bladder, bowels, spleen, kidneys, intestines, stomach, organ of raw food, organ of digested food, red phlegm, and white phlegm. Thus one knows that from head to foot, all is impure. Master Yongjia said: "A leather bag holding feces, a gathering of pus and blood, an overflowing of impurities, an abode for maggots; even fishmongers' shops and privy-holes cannot compare to it." Fourth, impurity of its individual marks: the nine apertures constantly discharge various foul abominations. As for the nine apertures: the two ears discharge wax, the two eyes discharge rheum and tears, the two nostrils discharge thick mucus, the mouth discharges saliva, the anus discharges feces, and the urethra discharges urine. The *Mahāprajñāpāramitā-śāstra* says: "Various impure things / fill the body; / constantly they flow out impurities, / like things kept in a leaky bag." Fifth, ultimate impurity: when life ends, the body disintegrates, bloats, stinks, and becomes pus, blood, and maggots, unfit to approach. Tiantai says: "From feet to head, and from head to feet, observing the body all over, one sees only bloating and rotting, with worms and pus flowing from the excretory passages, stinking worse than a dead dog." The *Sūtra of the Contemplation of the Mind-Ground* says: "One should contemplate one's own body as foul, putrid, and impure, just like a dead dog." The *Suvarṇaprabhāsa Sūtra* says: "For long I relied on this body, / stinking, putrid, and flowing with pus, not to be loved. / Though constantly sustained, it harbors malice; / in the end it abandons me without gratitude." Having finished contemplating one's own body, one again contemplates others: whether male or female, all their bodies possess these five kinds of impurity; and so on up to contemplating the bodies of all sentient beings in the world as impure. Thus the *Awakening of Faith* says: "One should contemplate that all who have bodies in the world are impure, with various foul defilements, having nothing delightful." Since one contemplates all as impure, thoughts of greedy desire naturally do not arise. The *Āgama Sūtras* relate: "Long ago there was a king whose desires were insatiable. A monk admonished him with a verse, saying: 'The eyes are a den of rheum and tears, / the nose is a bag of foul snot, / the mouth is a vessel of saliva, / the belly is a granary of feces and urine. / But the king lacks the eye of wisdom / and is infatuated with sensual form. / This poor monk sees it as abominable, / and has left home to cultivate the bodhimanda.'" Tiantai says: "Though contemplating impurity, one can accomplish the great matter—just as one can cross the sea by relying on a corpse." Alternatively, one may practice the contemplation of the skeleton. One should first visualize on one's own forehead the skin and flesh rotting and falling away, seeing only white bone. Gradually from narrow to broad, visualize the skin and flesh of the entire head rotting and falling away to reveal white bone, and so on until the whole body is seen as white bone. Having clearly seen a single skeleton of one's own body appear, one again contemplates other persons rotting and falling away in the same manner. Having contemplated a second skeleton, one gradually contemplates an entire room, a monastery, a city, a country, and even the whole earth, bounded by the oceans, filled with skeletons. In order to cause the mind of contemplation to expand, one then returns from broad to narrow, gradually reducing the contemplation: seeing only a single country as all skeletons, gradually seeing a city, a monastery, a room, a single skeleton, and within that single skeleton, gradually seeing only a small amount of white bone between the eyebrows. Having seen the space between the eyebrows, one focuses on that single object and abides serenely; cultivating like this, one attains samādhi. When this contemplation is accomplished, all greedy desire naturally dissolves away. Alternatively, one may practice the contemplation of counting the breath. One should advance in cultivation step by step from shallow to deep. First, one must harmonize one's own breath so that it is neither rough nor slippery, and with single-minded focus count the inhalation and exhalation: first counting the inhalation and then the exhalation, from one to ten, starting over again at the end, keeping the mind on the count without distraction. When one's mind relaxes effortlessly and spontaneously moves from one to ten, resting in counting the breath, then one further follows the breath in and out with single-mindedness. When the breath enters, the mind follows it from the nose to the throat, from the throat to the heart, navel, hips, thighs, shins, down to the toes. When the breath exits, the mind also follows it: as the breath exits the body to a span [vitasti], a fathom [vyāma], and so on, the mind constantly and single-mindedly follows the breath's going in and out. If one feels that mind and breath rely on each other effortlessly, one then ties mindfulness solely between the eyebrows, or fixes the mind at the tip of the nose. One contemplates the breath residing in the body like a thread in a pearl, noting whether it is cold or warm, harmful or beneficial. If one feels the body serene and joyful, one then further examines the subtle breath closely, and contemplates the internal and external thirty-six impure substances of the whole body. One also contemplates the mind-consciousness as not remaining for a single kṣaṇa. Cultivating in this way, one feels the breath entering and exiting through all pores; the mind's eye opens with clarity, penetratingly seeing the thirty-six substances inside the body and the hosts of worms, and then one turns to further cultivation." As for other practices, there are further explanations, but fearing prolixity, we pause here. As the sūtras say, contemplating inhalation and exhalation is the initial gateway for all Buddhas of the three periods of time to enter the Way. Alternatively, one may practice the contemplation of the emptiness of the self. One must deliberately investigate: this present body is originally without a self; it is merely the united appearance of the two dharmas of form and mind. Form has four categories—earth, water, fire, and wind: hair of head and body, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and bodily filth are all its earth; nasal mucus, saliva, pus, blood, humors, spit, phlegm, tears, semen, vitality, feces, and urine are all its water; warmth is its fire; movement is wind. Mind has four categories—feeling, perception, volitional formations, and consciousness: experiencing is feeling, apprehending signs is perception, performing actions is volitional formation, and discerning is consciousness. Among these eight categories, which one is the self? If all are the self, there would be eight selves. Moreover, within form there are further three hundred and sixty bones, each distinct; skin, hair, sinews, flesh, liver, heart, spleen, and kidneys are each different; the various mental associates and so on are also each different—seeing is not hearing, joy is not anger. Since there are so many things, who knows which one should definitely be taken as the self? If all are the self, there would be hundreds of thousands of selves, producing immense confusion within a single body. Apart from these there are no other dharmas; investigating the self back and forth, none can be found. Thus one knows that this body is merely a provisional combined appearance of multiple conditions, and is originally without a self. It is wonderful for a practitioner constantly to maintain this contemplation day and night. Because all sentient beings from beginningless time have grasped the body as the self, cherishing this self, they greedily seek fame and gain desiring to enrich and benefit 'me', feel anger at adverse conditions fearing they will violate and harm 'me', and in their foolish delusions make unprincipled calculations. Now, since one constantly contemplates that this body is originally without a self, the three poisons will naturally be extinguished; and once the three poisons are extinguished, one naturally transcends the three realms. Alternatively, one may practice the contemplation of the emptiness of other dharmas. One must attentively contemplate the two dharmas of form and mind of this body: form has earth, water, fire, and wind; mind has feeling, perception, volitional formations, and consciousness. Attentively contemplating each of these eight dharmas, all arise from conditions and are entirely devoid of inherent nature; the eight dharmas in their very essence are all empty. Beginning practitioners should train in such contemplation practices, cultivating one or two, or even all five kinds according to what they delight in. The contemplation methods of the mind only value actual cultivation and refinement; when refined, they are full of flavor, but when spoken of, words are bland.)