[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) › 9.9 # 西方合論 9.9 西方合論 9.9 - **Language:** Classical Chinese ### [9.9](https://indike.org/pramana/in.bauddha.taisho.1976.9.9) 三、淨觀者，眾生無始垢穢，遍一切法，如麵入沙，似金在鑛。修淨業者，當加種種觀行磨鍊習氣，為白法之垣壇，作往生之津梁。一、淨觀，謂觀佛相好，如《十六觀經》所說故。二、不淨觀，謂觀身心不淨、器世界不淨，生厭離故。三、無常觀，謂觀一切法無定，如一美色，婬人觀之為樂；妬婦觀之為苦；觀行人觀之，種種惡露；異類觀之，如土木故。四、和合觀，謂觀是身是世界，是見聞覺知，如積木為屋，積土為壘，積雜彩為畫，無實體故。五、對治觀，謂觀自身何結最重，當用何法對治？如輕冷苦澁藥草飲食等，於熱病中為藥，於餘病非藥；輕辛甘熱藥草飲食等，於冷病中為藥，於餘病非藥。如是觀察對治故。六、慚悔觀，謂觀一切眾生無量劫來，與我互為父母兄弟姊妹男女，遞相婬毒曾不覺知；如梟獍殺父母，牛羊鴿雀配其親屬，彼不自知，而人觀之，慚愧譏咲。諸佛菩薩見于我等，交後如是，是故當生大悔恨故。七、念念觀，謂觀一切時中，幾許憶念佛心，幾許利生心，幾許垢淨沈掉心故。八、平等觀，謂觀一切色一色，無好醜故；一切聲一聲，無譽毀故；一切受一受，無恩仇故；一切義一義，無淺深故。九、微細觀，謂觀佛念法念，起于何來，去于何往故。十、法界觀，謂觀一毛一塵，一草一木，皆具有無量淨佛國土故。行者若行諸觀時，以第一淨觀為主，餘九為伴；如石中覓珠，若不破石，無緣得珠故。 > Third, pure contemplation: the defilements of sentient beings from beginningless time pervade all dharmas, like flour mixed into sand or gold within ore. Those who cultivate pure karma must apply various contemplative practices to temper their habituations, serving as a parapet and terrace for pure dharmas and as a ford and bridge for rebirth. 1. Contemplation of purity: contemplating the physical marks and excellence of the Buddha, as taught in the Guan Wuliangshou jing. 2. Contemplation of impurity: contemplating the impurity of body and mind and the impurity of the receptacle world, giving rise to revulsion and detachment. 3. Contemplation of impermanence: contemplating that all dharmas are indefinite—just as with a single beautiful woman, a lustful man sees her as pleasure, a jealous wife sees her as pain, a practitioner of contemplation sees her as various foul discharges, and animals see her as mere earth and wood. 4. Contemplation of combination: contemplating that this body, this world, and seeing, hearing, sensing, and knowing are like gathering wood to make a house, piling earth to make a rampart, or assembling diverse pigments to make a painting, possessing no real substance. 5. Contemplation of antidotes: contemplating which fetter within oneself is the heaviest, and what dharma should be used to counter it—just as herbs, food, and drink that are light, cool, bitter, and astringent serve as medicine for hot illnesses but are not medicine for other illnesses; and herbs, food, and drink that are light, pungent, sweet, and hot serve as medicine for cold illnesses but are not medicine for other illnesses; such is the contemplation of antidotes. 6. Contemplation of shame and repentance: contemplating that all sentient beings throughout measureless kalpas have mutually been my parents, siblings, sons, and daughters, continuously committing incestuous poisons without ever realizing it; just as the owl and the tiger-cat kill their parents, and cattle, sheep, pigeons, and sparrows mate with their kin, not knowing it themselves while humans look on with shame, derision, and ridicule. When the Buddhas and bodhisattvas gaze upon us, our mutual succession is just like this, and therefore one should give rise to great remorse. 7. Contemplation from thought-moment to thought-moment: contemplating at all times how much mind is mindful of the Buddha, how much mind is set on benefiting sentient beings, and how much mind is defiled, pure, sinking, or restless. 8. Contemplation of equality: contemplating that all forms are one form, without beautiful or ugly; all sounds are one sound, without praise or blame; all feelings are one feeling, without favor or enmity; all meanings are one meaning, without shallow or deep. 9. Subtle contemplation: contemplating where mindfulness of the Buddha and mindfulness of the Dharma arise from, and where they go. 10. Contemplation of the dharmadhātu: contemplating that a single hair, a single speck of dust, a single blade of grass, and a single tree all fully possess measureless pure Buddha-lands. When a practitioner performs these contemplations, they take the first contemplation of purity as primary and the other nine as companions—just as when seeking a pearl in a stone, if one does not break the stone, there is no way to obtain the pearl. > — English (machine translation) (machine translation) - [Previous: 9.8](https://indike.org/pramana/in.bauddha.taisho.1976.9.8) - [Next: 9.10](https://indike.org/pramana/in.bauddha.taisho.1976.9.10) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1976.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1976~en-mt.9.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1976.9.9](https://indike.org/pramana/in.bauddha.taisho.1976.9.9) · Pramāṇa