西方合論 9.9

9.9

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.