[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) › [樂邦遺稿](https://indike.org/pramana/in.bauddha.taisho.1969b) › 1.23 # 樂邦遺稿 1.23 樂邦遺稿 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1969b.1.23) 如上雖用五方便門觀佛真體，又須明於四教離念，以示簡偏取圓之意。故文曰「夫心不孤生，必託緣起。行者念佛之時，意根為因，如來毫光為緣，所起之念即所生法，觀此三相遷動念念不住，分折方空，即藏教小乘念佛也。即觀念佛心起，能生所生無不即空，妄謂心起，體之即空。所觀佛相如鏡中像，無佛無念，即通教大乘念佛也。即觀念佛心起，即假名，假名之心洞鑑無量名相。了知此心有如來藏，歷劫斷證，離邊顯中，無佛無念，即別教大乘念佛也。即觀念佛心起，即空即假即中，若根若塵並是法界，塵剎諸佛一念照明，六道眾生剎那普應。初心即是，今始覺知，如大福人執石成寶。心無捨念別求離念，即邊而中，無佛無念，此大乘圓教念佛。《瓔珞經》明頓悟如來，即此也。」 > Although the five expedient gates are used as above to contemplate the Buddha's true essence, one must also clarify departing from thought in the four teachings, to demonstrate the intention of setting aside the partial and adopting the perfect. Thus the text says: "Now the mind does not arise alone; it necessarily relies on conditions to arise. When the practitioner practices buddhānusmṛti, the mental faculty serves as the cause, and the Tathāgata's ūrṇā light serves as the condition. The arising thought is the arisen phenomenon. Contemplating that these three characteristics shift and change without abiding from thought-moment to thought-moment, and only through analytical division are they empty, this is the buddhānusmṛti of the Tripiṭaka Teaching of the Small Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, that which is able to produce and that which is produced are both immediately empty; falsely thinking that the mind arises, embodying it is immediately empty. The contemplated Buddha's characteristics are like an image in a mirror: there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Common Teaching of the Great Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, it is merely a provisional name, and the mind of provisional name thoroughly discerns immeasurable names and characteristics; completely knowing that this mind possesses the tathāgatagarbha, and through successive kalpas severing and realizing, departing from extremes to reveal the middle: there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Distinct Teaching of the Great Vehicle. Furthermore, contemplating that when the mind of buddhānusmṛti arises, it is immediately empty, immediately provisional, and immediately middle; whether sense faculties or sense objects, all are the Dharma-realm; the Buddhas of dust-mote lands are illuminated in a single thought-moment, and sentient beings of the six destinies are universally responded to in an instant. The initial mind is already this, and only now does one awaken and know it, like a person of great fortune turning a stone into a jewel. In the mind there is no discarding of thoughts to separately seek departure from thought; identical to the extremes yet the middle, there is no Buddha and no mindfulness; this is the buddhānusmṛti of the Perfect Teaching of the Great Vehicle. The Yingluo jing's explanation of the suddenly awakened Tathāgata is precisely this." > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.1969b.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.1969b.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1969b.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969b~en-mt.1.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969b.1.23](https://indike.org/pramana/in.bauddha.taisho.1969b.1.23) · Pramāṇa