宗鏡錄 44.5.3

44.5.3

種種緣喻。 令其破惡。 是名對治以止安心。 其人若言。 我觀察時。 不得開悟。 當為說止。 止即體真。 照而常寂。 止即隨緣。 寂而常照。 止即不止。 止雙遮雙照。 止即佛母。 止即佛父。 亦即父即母。 止即佛師。 佛身。 佛眼。 佛之相好。 佛藏。 佛住處。 何所不具。 何所不除。 善巧方便。 種種緣喻。 廣讚於止。 是為第一義以止安心。 彼人言。 止狀沈寂。 非我悅樂。 當為說觀。 推尋道理。 七覺中有擇覺支。 八正中有正見。 六度中有般若。 於法門中為主為導。 乃至成佛。 正覺。 大覺。 遍覺。 皆是觀慧異名。 當知觀慧最為尊妙。 如是廣讚。 是為隨樂欲以觀安心。 若勤修觀。 能生信。 戒定慧解脫解脫知見。 知病識藥。 化道大行。 眾善普會。 莫復過觀。 是為隨便宜以觀安心。 觀能破闇。 能照道。 能除怨。 能得寶。 傾邪山。 竭愛海。 皆觀之力。 是為隨對治以觀安心。 若觀法時。 不得能所。 心慮虛豁。 朦朧欲開。 但當勤觀。 開示悟入。 是為用第一義以觀安心。 是為八番為法行人說安心也。 復次人根不定。 或時迴轉。 薩婆多。 明轉鈍為利。 成論。 明數習則利。 此乃始終論利鈍。 不得一時辯也。 今明。 眾生心行不定。 或須臾而鈍。 須臾而利。 任運自爾。 非關根轉。 亦不數習。 或作觀不徹。 因聽即悟。 或久聽不解。 暫思即決。 是故更論。 轉根安心。 若法行轉為信行。 逐其根轉。 用八番悉檀而授安心。 若信行轉成法行。 亦逐根轉。 用八番悉檀而授安心。 得此意。 廣略自在說之。 轉不轉。 合有三十二安心也。 自行安心者。 當察此心。 欲何所樂。 若欲息妄。 令念相寂然。 是樂法行。 若樂聽聞。 徹無明底。 是樂信行。 樂寂者。 知妄從心出。 息心則眾妄皆靜。 若欲照知。 須知心原。 心原不二。 則一切諸法皆同虛空。 是為隨樂欲自行安心。 其心雖廣分別心及諸法。 而信念精進毫善不生。 即當凝停莫動。 諸善。 功德因靜而生。 若凝停時。 彌見沈寂。 都無進忍。 當計校籌量策之令起。 若念念不住。 如汗馬奔逸。 即當以止。 對治馳蕩。 若靜默然無記。 與睡相應。 即當修觀。 破諸昏塞。 修止既久。 不能開發。 即應修觀。 觀一切法。 無礙無異。 怗怗明利。 漸覺如空。 修觀若久。 闇障不除。 宜更修止。 止諸緣念。 無能無所。 所我皆寂。 空慧將生。 是為自修法行。 八番善巧布歷。 令得心安。 信行安心者。 或欲聞寂。 定如須彌。 不畏八動。 即應聽止。 欲聞利觀。 破諸煩惱。 如日除闇。 即應聽觀。 聽觀多。 如日燋芽。 即應聽止。 潤以定水。 或聽定淹久。 如芽爛不生。 即應聽觀。 令風日發動。 使善法現前。 或時馳覺。 一念叵住。 即應聽止。 以治散心。 或沈昏濛濛坐霧。 即當聽觀。 破此睡熟。 或聽止豁豁。 即專聽止。 或聞觀朗朗。 即專聽觀。 是為自修信行。 八番巧安心也。 若法行心轉為信行。 信行心轉為法行。 皆隨其所宜。 巧鑽研之。 自行有三十二。 化他亦三十二。 合為六十四安心也。 復次信法不孤立。 須聞思相資。 如法行者。 隨聞一句。 體寂湛然。 夢妄皆遣。 還坐思惟。 心生歡喜。 又聞止已。 還更思惟。 即生禪定。 又聞於止。 還即思惟。 妄念皆破。 又聞止已。 還更思惟。 朗然欲悟。 又聞觀已。 還更思惟。 心大歡喜。 又聞觀已。 還更思惟。 生善破惡欲悟等。 准前可知。 此乃聽少思多。 名為法行。 非都不聽法也。 信行端坐。 思惟寂滅。 欣踊未生。 起已聞止。 歡喜甘樂。 端坐念善。 善不能發。 起已聞止。

[Using] various conditions and parables to cause them to destroy evil is called pacifying the mind through stopping as a counteragent. If that person says: 'When I engage in contemplation, I do not attain awakening,' one should speak to them of stopping. Stopping is embodying the real; illuminating yet ever quiet. Stopping accords with conditions; quiet yet ever illuminating. Stopping is not-stopping; stopping doubly negates and doubly illuminates. Stopping is the mother of buddhas; stopping is the father of buddhas; it is both father and mother. Stopping is the teacher of buddhas, the body of buddhas, the eye of buddhas, the marks and signs of buddhas, the treasury of buddhas, and the dwelling place of buddhas. What is it not complete with? What does it not eliminate? Through skillful means and various conditions and parables, extensively praise stopping: this is pacifying the mind through stopping by the supreme meaning. If that person says: 'The aspect of stopping is sunken and quiescent; it is not what pleases me,' one should speak to them of contemplation, investigating and discerning principle. Among the seven limbs of awakening, there is the investigation limb of awakening; among the eightfold noble [path], there is right view; among the six pāramitās, there is prajñā. In the Dharma-gates, it is the master and the guide, extending even to becoming a buddha. Correct awakening, great awakening, and universal awakening are all different names for contemplative wisdom. You should know that contemplative wisdom is the most exalted and sublime. Extensively praising it like this is pacifying the mind through contemplation according to what is pleasing and desired. If one diligently cultivates contemplation, it can generate faith, morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; know illnesses and recognize medicines; broadly enact the way of transforming [others]; and universally assemble all goods—nothing surpasses contemplation. This is pacifying the mind through contemplation according to appropriateness. Contemplation can destroy darkness, illuminate the path, eliminate enemies, obtain jewels, topple mountains of heresy, and dry up the ocean of craving; all are the power of contemplation. This is pacifying the mind through contemplation as a counteragent. If when contemplating dharmas one finds neither subject nor object, and mental deliberations become empty and open, hazy yet about to open, one should merely diligently contemplate, uncovering, indicating, awakening to, and entering [it]. This is pacifying the mind through contemplation using the supreme meaning. These are the eight rounds of explaining the pacification of the mind for a Dharma-follower. Furthermore, human faculties are indefinite and at times shift. The Sarvāstivādins explain transforming the dull into the sharp; the *Satyasiddhiśāstra* explains that through frequent practice, one becomes sharp. These discuss sharpness and dullness from beginning to end, and cannot be distinguished in a single moment. Here we explain: the mental activities of sentient beings are indefinite; they may be dull for a moment and sharp for a moment, spontaneously happening thus, which does not pertain to the transformation of faculties nor frequent practice. Perhaps their contemplation does not penetrate, yet through listening they awaken; or perhaps having listened long without understanding, a brief reflection immediately resolves it. Therefore, we further discuss pacifying the mind by shifting faculties. If a Dharma-follower shifts to a faith-follower, one follows the shifting of their faculty and employs the eight rounds of siddhāntas to confer the pacification of the mind. If a faith-follower shifts into a Dharma-follower, one likewise follows the shifting of their faculty and employs the eight rounds of siddhāntas to confer the pacification of the mind. Grasping this intention, one may explain it broadly or briefly at will. Shifting and non-shifting together comprise thirty-two [ways of] pacifying the mind. For one pacifying the mind in one's own practice, one should examine what this mind desires and delights in. If it desires to rest delusions and make the characteristics of thought tranquil, this is delighting in Dharma-practice. If it delights in listening and hearing so as to penetrate to the bottom of ignorance, this is delighting in faith-practice. One who delights in quiescence knows that delusions arise from the mind; resting the mind, all delusions become quiet. If one desires to illuminate and know, one must know the source of the mind; if the source of the mind is non-dual, then all dharmas are identical to empty space. This is pacifying the mind in one's own practice according to what is pleasing and desired. Although their mind broadly discriminates mind and dharmas, faith, mindfulness, and vigorous advancement do not generate the slightest good; then one should concentrate and bring it to rest without moving. Various goods and merits arise because of quietude. If when bringing it to rest, it appears increasingly sunken and quiescent without any forward endurance, one should calculate, deliberate, and spur it to arise. If thought after thought does not abide, running wildly like a sweating horse, then one should use stopping to counteract running wild. If it is silent and unrecorded, corresponding to sleep, then one should cultivate contemplation to destroy drowsiness and blockage. If having cultivated stopping for a long time, it cannot open and develop, one should cultivate contemplation, contemplating that all dharmas are unobstructed and non-distinct, calm, bright, and sharp, gradually feeling like space. If having cultivated contemplation for a long time, dark obstacles are not eliminated, it is suitable to cultivate stopping again, stopping all associative thoughts, with neither subject nor object; both object and self are quiescent, and empty wisdom will arise. This is the eight rounds of skillful arrangement in one's own cultivation of Dharma-practice to cause the mind to attain peace. For a faith-follower pacifying the mind, perhaps they desire to hear of quiescence, fixed like Mount Sumeru, not fearing the eight movements; then they should listen to stopping. If they desire to hear of sharp contemplation destroying kleśas like the sun dispelling darkness, then they should listen to contemplation. If listening to contemplation is excessive, like the sun scorching sprouts, then they should listen to stopping to moisten with the water of concentration. Or if listening to concentration soaks for a long time, like sprouts rotting and not growing, then they should listen to contemplation to cause the wind and sun to stir, bringing wholesome dharmas into presence. Or at times when thoughts gallop and not a single thought can abide, then they should listen to stopping to counter the scattered mind. Or if sunken and dim, sitting as in fog, then they should listen to contemplation to destroy this deep sleep. Or if listening to stopping makes things clear and open, they should concentrate on listening to stopping. Or if hearing contemplation makes things bright, they should concentrate on listening to contemplation. This is the eight rounds of skillfully pacifying the mind in one's own cultivation of faith-practice. If the Dharma-follower's mind shifts to a faith-follower, or the faith-follower's mind shifts to a Dharma-follower, each accords with what is suitable, skillfully boring into and examining it. There are thirty-two for one's own practice and thirty-two for transforming others, together making sixty-four [ways of] pacifying the mind. Furthermore, faith and Dharma do not stand alone; listening and reflection must assist each other. For example, when a Dharma-follower hears a single phrase, their substance is quiescent and clear, and dreams and delusions are all banished. Returning to sit and reflect, joy arises in their mind. Furthermore, having heard of stopping, they return to reflect further, and dhyāna-concentration immediately arises. Furthermore, having heard of stopping, they return to reflect immediately, and delusional thoughts are all shattered. Furthermore, having heard of stopping, they return to reflect further, brightly wishing to awaken. Furthermore, having heard of contemplation, they return to reflect further, and great joy arises in their mind. Furthermore, having heard of contemplation, they return to reflect further, generating good, destroying evil, wishing to awaken, and so forth, which can be known by analogy with the preceding. This is listening little and reflecting much, called a Dharma-follower; it is not that they do not listen to the Dharma at all. When a faith-follower sits upright and reflects on quiescence, elation does not arise; rising, having heard of stopping, joy and sweet pleasure [arise]. Sitting upright thinking of good, good cannot emerge; rising, having heard of stopping,