[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) › [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976) › 5.5 # 西方合論 5.5 西方合論 5.5 - **Language:** Classical Chinese ### [5.5](https://indike.org/pramana/in.bauddha.taisho.1976.5.5) 一、即相即心門者，《淨土境觀要門》曰：「經云：『心包太虛，量周沙界。』又云：『心如工畫師，造種種五陰，一切世間中，莫不從心造。』是故極樂國土寶樹、寶地、寶池、彌陀海眾正報之身、三十二相等，皆是我心本具，皆是我心造作，不從他得，不向外來。能了此者，方可論于即心觀佛。故《觀經》云：『諸佛如來是法界身，入一切眾生心想中。』至八十隨形好句，天台大師作二義釋：一、約感應道交釋；二、約解行相應釋。若無初釋，則觀非觀佛；若無次釋，則心外有佛。至釋是心作佛、是心是佛，從修觀邊說名為心作；從本具邊說名為心是，義遍初後，例合云：是心作日，是心是日；乃至是心作勢至，是心是勢至，以至九品之中，隨境作觀，莫不咸然。」又曰：「觀心觀佛，皆屬妄境，意在了妄即真，不須破妄然後顯真。故荊溪云：『唯心之言，豈惟真心，須知煩惱心遍，子尚不知煩惱心遍，安能了知生死色遍。色何以遍？色即心故。』若爾不須攝佛歸心，方名約心觀佛，如此明之，非但深得佛意，亦乃逈出常情。」《宗鏡錄》曰：「自心遍一切處。所以若見他佛，即是自佛，不壞自他之境，惟是一心眾生。如像上之模，若除模既見自佛，亦見他佛。何者？雖見他佛，即是自佛，以自鑄出故；亦不壞他佛，以於彼本質上，雖變起他佛之形，即是自相分故。」又曰：「自心感現佛身來迎。佛身常寂，無有去來；眾生識心，託本佛功德勝力，有來有去。如面鏡像，以夢施為。鏡中之形，非內非外；夢裡之質，非有非無，但是自心，非關佛化。故知，淨業純熟，目睹佛身；惡果將成，心現地獄。如福德之者，執礫成金；業貧之人，變金成礫。礫非金而金現，金非礫而礫生。金生但是心生，礫現唯從心現，轉變是我，金礫何從？」《正法念處經》云：「黠慧善巧畫師，取種種彩色，取白作白、取赤作赤、取黃作黃，若取鴿色，則為鴿色，取黑作黑。心業畫師，亦復如是。緣白取白，於天人中，則成白色。何義名白？欲等漏垢所不染污，故名白色。又復如是，心業畫師，取赤彩色，于天人中，能作赤色。何義名赤？所謂愛聲味觸香色。又復如是，心業畫師，取黃彩色，於畜生道，能作黃色。何義名黃？彼此遞互飲血噉肉，貪欲嗔癡更相殺害，故名黃色。又復如是，心業畫師取鴿彩色，攀緣觀察，於餓鬼道作垢鴿色。何義名鴿？彼身猶如火燒林樹，饑渴所惱，種種苦逼。又復如是，心業畫師，取黑彩色，於地獄中畫作黑色。何義名黑？以黑業故，生地獄中，有黑鐵壁，被然被縛，得黑色身。如是乃至心業畫師，善治禪彩，攀緣明淨，如彼畫師，善治彩色，畫作好色，皆是自心，非他所作。是故當知心業畫師，以純淨色畫作淨土，亦復如是。」又如《般舟三昧》中說：「菩薩得是三昧，便于是間坐，見阿彌陀佛。譬如有人，聞毘耶離國有婬女人名菴羅婆利，舍衛國有婬女人名須曼那，王舍城婬女人名憂鉢羅槃那。有三人，各各聞人讚三女人，端正無比，晝夜專念，心著不捨，便于夢中，夢與從事。覺已心念，彼女不來，我亦不往，而婬事得辦，因是而悟：一切諸法皆如是耶？往告跋陀惒菩薩，菩薩答言：『諸法實爾，皆從念生。』如是種種為三人說，三人即得不退轉地。菩薩於是間國土，聞阿彌陀佛，數數念，用是念故，見阿彌陀佛。譬如人遠出到他郡國，念本鄉里，家室親屬財產，其人於夢中，歸到故鄉里，見家室親屬，喜共言語，於夢中見已，覺為知識說之，我歸到故鄉里，見我家室親屬。菩薩如是，其所向方聞佛名，常念所向方欲見佛，菩薩一切見佛。譬如比丘，觀死人骨著前，有觀青時、有觀白時、有觀赤時、有觀黑時，其骨無有持來者，亦無有是骨，亦無所從來，是意所作。菩薩如是，欲見何方佛即見，何以故？持佛威神力、持佛三昧力、持本功德力，用是三事故得見佛。譬如年少之人，端正姝好，以持淨器盛好麻油，及盛淨水，或新磨鏡或無瑕水精，於是自照，悉自見影。何以故？以明淨故，自見其影，其影亦不從中出，亦不從外入。菩薩以善清淨心，隨意悉見諸佛。見已歡喜，作是念言：『佛從何所來，我身亦不去。』即時便知，佛無所從來，我亦無所去。復作是念：『三界所有，皆心所作。何以故？隨心所念，悉皆得見。以心見佛，以心作佛，心即是佛，心即我身，心不自知，亦不自見。』」若取心相，悉皆無智，心亦虛誑，皆從無明出；因是心相，即入諸法實相。是故當知，心外見佛，即成魔境。何以故？以心外無一法可得故。 > First, the gateway that marks are mind itself: The Jingtu jingguan yaomen states: "A sūtra says: 'The mind encompasses empty space; its measure pervades worlds numerous as the sands \[of the Ganges\].' It also says: 'The mind is like a clever painter, producing the various five aggregates; among all things in the world, there is nothing that is not produced from the mind.' Therefore, the precious trees, precious ground, and precious ponds of the land of Sukhāvatī, the bodies of direct retribution of Amitābha and the ocean-like assembly, the thirty-two marks, and so forth, are all fundamentally possessed by our minds, and all created by our minds; they are not obtained from another, nor do they come from outside. Only one who can comprehend this can speak of contemplating the Buddha as mind itself. Thus the Guan jing says: 'The Buddha Tathāgatas are the dharmadhātu body, entering into the mental thoughts of all sentient beings.' Regarding the phrase down to 'the eighty minor marks,' Great Master Tiantai provided an explanation in two senses: first, explaining it in terms of the spiritual response and mutual communion; second, explaining it in terms of the correspondence of understanding and practice. Without the first explanation, the contemplation would not be a contemplation of the Buddha; without the second explanation, there would be a Buddha outside the mind. As for the explanation of 'this mind creates the Buddha, this mind is the Buddha,' speaking from the side of cultivating contemplation it is called 'the mind creates'; speaking from the side of fundamental possession it is called 'the mind is.' Its meaning pervades beginning and end, and by analogy it should be said: 'this mind creates the sun, this mind is the sun'; down to 'this mind creates Mahāsthāmaprāpta, this mind is Mahāsthāmaprāpta,' extending to the nine grades, wherein contemplation is cultivated in accord with the object, and none are not entirely so." It also says: "Contemplating the mind and contemplating the Buddha both pertain to illusory objects; the intent lies in realizing that illusion is itself reality, without needing to destroy illusion and only then reveal reality. Thus Jingxi said: 'How could the words "mind-only" refer only to the true mind? One must know that the mind of defilement is all-pervading. If you do not yet know that the mind of defilement is all-pervading, how can you completely understand that the form of saṃsāra is all-pervading? Why is form all-pervading? Because form is mind itself.' If so, one does not need to subsume the Buddha into the mind for it to be called contemplating the Buddha in terms of mind. Clarifying it in this way not only deeply captures the Buddha's intent, but also far surpasses ordinary sentiment." The Zongjing lu says: "One's own mind pervades all places. Therefore, if one sees another Buddha, that is one's own Buddha; without destroying the realms of self and other, there are only sentient beings of the one mind. It is like the mould on an image: if the mould is removed, one sees one's own Buddha and also sees the other Buddha. Why? Although one sees the other Buddha, it is one's own Buddha, because it is cast by oneself; nor does it destroy the other Buddha, because upon that fundamental substance, although the form of another Buddha is manifested, it is one's own objective aspect (nimittabhāga)." It also says: "One's own mind sympathetically manifests the Buddha's body coming to welcome \[one\]. The Buddha's body is eternally quiescent, without coming or going; the cognitive mind of sentient beings, relying on the superior power of the original Buddha's merit, has coming and going. It is like a face in a mirror, or acting within a dream. The form in the mirror is neither internal nor external; the substance in the dream is neither existent nor non-existent. It is merely one's own mind, having nothing to do with the Buddha's transformation. Hence we know that when pure karma is fully matured, the eyes behold the Buddha's body; when the evil fruit is about to be completed, the mind manifests the hells. It is like one of merit holding gravel and turning it into gold, while a person impoverished in karma turns gold into gravel. Gravel is not gold, yet gold appears; gold is not gravel, yet gravel arises. The arising of gold is merely the arising of the mind; the appearance of gravel proceeds solely from the mind. The transformation is me—whence come the gold and the gravel?" The Saddharmasmṛtyupasthāna-sūtra says: "A clever and skillful painter takes various colors: he takes white to make white, red to make red, yellow to make yellow; if he takes pigeon-color, it becomes pigeon-color; he takes black to make black. The painter that is mental karma is also like this. In relation to white, taking white, among devas and humans it becomes white. What is the meaning of 'white'? Because it is unstained by the impurities of defilements such as desire, it is therefore called white. Furthermore, the painter that is mental karma, taking red color, can make red among devas and humans. What is the meaning of 'red'? That is to say, loving sounds, tastes, tangibles, odors, and sights. Furthermore, the painter that is mental karma, taking yellow color, can make yellow in the animal realm. What is the meaning of 'yellow'? Mutually drinking blood and eating flesh, through greed, anger, and delusion killing and harming each other, hence it is called yellow. Furthermore, the painter that is mental karma takes pigeon-color, and clinging to objects and observing, creates the defiled pigeon-color in the preta realm. What is the meaning of 'pigeon'? Their bodies are like trees in a forest burned by fire, afflicted by hunger and thirst, oppressed by various sufferings. Furthermore, the painter that is mental karma, taking black color, paints black in the hells. What is the meaning of 'black'? Because of black karma, they are born in the hells where there are black iron walls, being burned and bound, obtaining black-colored bodies. In this way, down to the painter that is mental karma skillfully preparing the colors of dhyāna, clinging to objects that are bright and pure, like that painter skillfully preparing colors and painting fine forms—all are one's own mind, not made by another. Therefore, one should know that the painter that is mental karma, painting the Pure Land with purely pure colors, is also like this." Furthermore, as stated in the Pratyutpannasamādhi-sūtra: "A bodhisattva who attains this samādhi sits right here and sees Amitābha Buddha. For instance, suppose someone hears that in the city of Vaiśālī there is a courtesan named Āmrapālī, in the country of Śrāvastī there is a courtesan named Sumanā, and in the city of Rājagṛha there is a courtesan named Utpalavarṇā. There are three men, each hearing people praise these three women as incomparably beautiful, who day and night concentrate their thoughts, their minds attached and not letting go; then in a dream, they dream of engaging in intimacy with them. Upon waking, they reflect: 'That woman did not come, nor did I go, yet the act of intimacy was accomplished.' Because of this they awaken: 'Are all dharmas like this?' They go and tell the bodhisattva Bhadrapāla, and the bodhisattva replies: 'All dharmas are truly thus; all are born from thought.' Explaining this in various ways for the three men, the three men immediately attained the stage of non-retrogression. A bodhisattva in this land hears of Amitābha Buddha and repeatedly remembers him; through this remembrance, he sees Amitābha Buddha. For example, if a man travels far away to another province or land and longs for his native home, his household, relatives, and property, that man, in a dream, returns to his old home, sees his household and relatives, and joyfully speaks with them; having seen them in his dream, upon waking he tells his acquaintances: 'I returned to my old home and saw my household and relatives.' The bodhisattva is like this: toward whichever direction he hears a Buddha's name, he constantly remembers that direction wishing to see the Buddha, and the bodhisattva sees the Buddha in every case. For example, when a monk contemplates the bones of a corpse placed before him, sometimes he contemplates them as blue, sometimes as white, sometimes as red, sometimes as black; there is no one who brought those bones, nor are there such bones, nor is there any place from which they came—they are made by the mind. The bodhisattva is like this: toward whichever direction he wishes to see a Buddha, he sees him. Why? He upholds the Buddha's majestic spiritual power, upholds the power of the Buddha's samādhi, and upholds the power of his own original merit; through these three factors he is able to see the Buddha. For example, suppose a young person, handsome and refined, takes a clean vessel filled with fine sesame oil or clean water, or a newly polished mirror, or flawless crystal, and there looks at himself, seeing his own reflection entirely. Why? Because it is bright and pure, he sees his own reflection; the reflection does not come out from inside, nor does it enter from outside. A bodhisattva, with an excellently pure mind, sees all Buddhas at will. Having seen them, he rejoices and reflects: 'Where has the Buddha come from? My body has also not gone anywhere.' He immediately knows that the Buddha has come from nowhere, and that I too have gone nowhere. He further reflects: 'Whatever exists in the three realms is made by the mind. Why? In accord with what the mind remembers, all is seen. With the mind one sees the Buddha, with the mind one makes the Buddha; the mind is itself the Buddha, the mind is itself my body. The mind does not know itself, nor does it see itself.'" If one grasps the marks of the mind, all is without wisdom; the mind is also deceptive and false, all arising from ignorance. Relying on these marks of the mind, one enters directly into the true mark of all dharmas. Therefore, one should know that seeing a Buddha outside the mind is precisely the realm of Māra. Why? Because outside the mind, not a single dharma can be found. > — English (machine translation) (machine translation) - [Previous: 5.4](https://indike.org/pramana/in.bauddha.taisho.1976.5.4) - [Next: 5.6](https://indike.org/pramana/in.bauddha.taisho.1976.5.6) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1976.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.5.5) — English, machine translation ## Linked texts (3) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.29.276) — Classical Chinese - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.4.27) — 法雲, Classical Chinese - [般舟三昧經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.pratyutpanna*zh-lokaksema.1.42) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1976.5.5](https://indike.org/pramana/in.bauddha.taisho.1976.5.5) · Pramāṇa