[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 44.5 # 宗鏡錄 44.5 宗鏡錄 44.5 - **Language:** Classical Chinese ### [44.5.1](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.1) 答。 教觀難明。 須分四句。 如云。 一教門非理門。 教是能通。 理是所通。 能所異故。 二理門非教門。 吾聞解脫之中。 無有言說故。 三教門即理門。 文字即解脫故。 四理門即教門。 解脫即文字故。 又以門對教。 四句分別。 一得教不得門。 文字法師是。 二得門不得教。 觀慧禪師是。 三得門復得教。 聞慧法師是。 四門教俱不得。 假名阿練若是。 又或隨方便之詮。 則執權害實。 若達圓頓之教。 則了實開權。 執權則教觀兩分。 了實則人法一旨。 人法一旨。 則境智俱冥。 教觀兩分。 則信法雙現。 信法雙現。 則有觀有聞。 境智俱冥。 則無內無外。 斯乃隨根利鈍。 有此開遮。 若能就旨圓融。 自無取捨。 則塵塵合道。 信行同法行之機。 念念歸宗。 教門等觀門之旨。 如是則無一心可照。 誰執觀門。 無一法可聞。 孰論教道。 方入宗鏡。 與此相應。 未達斯門終成隔礙。 且教中具述。 有二種修行人。 一是信行。 二是法行。 薩婆多。 明。 此二人。 位在見道。 因聞入者。 是為信行。 因思入者。 是為法行。 曇無德云。 位在方便。 自見法少。 憑聞力多。 後時要須聞法得悟。 名為信行。 憑聞力少。 自見法多。 後時要須思惟得悟。 名為法行。 止觀云。 若論利鈍者。 法行利。 內自觀法故。 信行鈍。 藉他聞故。 又信行利。 一聞即悟故。 法行鈍。 歷法觀察故。 或俱利。 或俱鈍。 信行人聞慧利。 修慧鈍。 法行人修慧利。 聞慧鈍。 已上且約三師所說。 自然不可偏執。 觀心與教道。 定據聽學與坐禪。 今若得一心。 萬邪滅矣。 則何心而非教。 若一聞千悟。 獲大總持。 則何教而非心。 何教而非心。 則心外無法。 何心而非教。 則法外無心。 更約智者大師對法行二人。 以止觀安心。 隨四悉檀意。 以逗機宜。 俱令入道。 師即問言。 汝於定慧。 為志何等。 其人若言。 我聞佛說。 善知識者。 如月形光。 漸漸圓著。 又如梯隥漸漸增高。 巧說轉令心。 得道大因緣。 志欣渴飲。 如犢逐母。 當知是則信行人也。 若言。 我聞佛說。 明鏡若不動。 色像自分明。 淨水無波。 魚石自現。 欣捨惡覺。 如棄重擔。 當知是則法行人也。 既知根性。 於一人所。 八番安心。 咄。 善男子。 無量劫來。 飲狂散毒。 馳逐五塵。 昇沈三界。 猶如猛風。 吹兜羅毦。 大熱沸鑊。 煮豆昇沈。 從苦至惱。 從惱至苦。 何不息心達本。 以一其意。 意若一者。 何事不辦。 苦集得一則不輪迴。 無明得一不至於行。 乃至不至老死。 摧折大樹。 畢故不造新。 八弊得一則度彼岸。 唯此為快。 善巧方便。 種種因緣。 種種譬喻。 廣讚於止。 發悅其情。 是名隨樂欲以止安心也。 又善男子。 如天亢旱。 河池悉乾。 萬卉燋枯。 百穀零落。 娑伽羅王。 七日構雲。 四方霔雨。 大地霑洽。 一切種子皆萌芽。 一切根株皆開發。 一切枝葉皆欝茂。 一切華果皆敷榮。 人亦如是。 以散逸故。 應生。 善不復生。 已生善。 還退失。 禪定河乾。 道品樹滅。 萬善燋枯。 百福殘悴。 因華道果。 不復成熟。 若能閑林一意。 內不出。 外不入。 靜雲興也。 發諸禪定。 即是降雨也。 功德叢林煖頂方便。 眼智明覺。 信忍順忍無生寂滅忍。 乃至無上菩提。 悉皆剋獲。 善巧方便。 種種緣喻。 廣讚於止。 生其善根。 是名隨便宜以止安心也。 又善男子。 夫散心者。 惡中之惡。 如無鉤醉象。 蹋壞華池。 穴鼻駱駝。 翻倒負馱。 疾於掣電。 毒逾蛇舌。 重沓五翳。 埃藹曜靈。 睫近霄遠。 俱皆不見。 若能修定。 如密室中燈。 能破巨闇。 金鎞抉膜。 > Answer: The teaching and contemplation are difficult to elucidate; one must distinguish four propositions. As it is said: First, the approach of teaching is not the approach of principle. The teaching is that which accesses; principle is that which is accessed. This is because the accessing and the accessed are distinct. Second, the approach of principle is not the approach of teaching. This is because I have heard that within liberation there is no verbal explanation. Third, the approach of teaching is identical to the approach of principle. This is because words are themselves liberation. Fourth, the approach of principle is identical to the approach of teaching. This is because liberation is itself words. Furthermore, pairing the approaches against the teaching, there is a fourfold distinction: First, obtaining the teaching without obtaining the approach—this is the Dharma-master of the letter. Second, obtaining the approach without obtaining the teaching—this is the dhyāna master of contemplative discernment. Third, obtaining the approach and also obtaining the teaching—this is the Dharma-master of wisdom born of hearing. Fourth, obtaining neither the approach nor the teaching—this is the nominal araṇya-dweller. Furthermore, if one follows the explanations of expedient means, one grasps the provisional and harms the real. If one arrives at the perfect and sudden teaching, one understands the real and opens the provisional. When one grasps the provisional, teaching and contemplation are bifurcated; when one understands the real, person and Dharma share a single intent. When person and Dharma share a single intent, object and consciousness are both stilled. When teaching and contemplation are bifurcated, faith\[-follower\] and Dharma\[-follower\] both manifest. When faith and Dharma both manifest, there are both contemplation and hearing. When object and consciousness are stilled, there is neither interior nor exterior. These openings and restrictions exist merely in accordance with the sharpness or dullness of faculties. If one can harmonize them according to the core intent, naturally there is neither grasping nor discarding. Then every dust-mote accords with the Way, and the capacity of the follower of faith is identical to that of the follower of Dharma; every thought returns to the source, and the import of the approach of teaching is equal to that of the approach of contemplation. In this way, there is not a single citta to be illuminated—who then grasps the approach of contemplation? There is not a single phenomenon to be heard—who then discusses the path of teaching? Only then does one enter the mirror of the source and accord with this. Not having arrived at this portal, one will ultimately encounter barriers and obstacles. Moreover, it is fully stated in the teaching that there are two kinds of practitioners: the first is the follower of faith, and the second is the follower of Dharma. The Sarvāstivāda explains that these two persons have their station in the path of seeing: one who enters by means of hearing is a follower of faith; one who enters by means of reflection is a follower of Dharma. The Dharmaguptaka says that their station is in the stage of expedients: one who perceives few dharmas oneself and relies greatly on the power of hearing, and later necessarily requires hearing the Dharma to attain awakening, is named a follower of faith; one who relies little on the power of hearing and perceives many dharmas oneself, and later necessarily requires reflection to attain awakening, is named a follower of Dharma. The \[Mohe\] zhiguan says: If one speaks of sharpness and dullness, the follower of Dharma is sharp because he internally contemplates dharmas for himself, while the follower of faith is dull because he relies on hearing from others. Furthermore, the follower of faith is sharp because he awakens immediately upon hearing, while the follower of Dharma is dull because he contemplates by proceeding through dharmas. Or both are sharp, or both are dull: the follower of faith is sharp in wisdom born of hearing and dull in wisdom born of cultivation; the follower of Dharma is sharp in wisdom born of cultivation and dull in wisdom born of hearing. The above is merely according to what the three masters have stated; naturally, one must not grasp one-sidedly. Contemplation of citta and the path of teaching are definitely not anchored exclusively in listening and study versus sitting in meditation. Now, if one attains the one mind, the myriad perversions are extinguished. Then what citta is not the teaching? If upon hearing once one awakens to a thousand things and attains the great dhāraṇī, then what teaching is not the citta? If there is no teaching that is not the citta, then outside the citta there is no dharma; if there is no citta that is not the teaching, then outside dharmas there is no citta. Furthermore, according to Great Master Zhizhe, for the two persons—the follower of Dharma \[and the follower of faith\]—he settled their minds by means of śamatha and vipaśyanā in accordance with the four siddhāntas, so as to suit their respective capacities and cause them both to enter the Way. The Master would ask them, saying: 'Regarding concentration and wisdom, where does your aspiration lie?' If the person said: 'I have heard the Buddha say: "A spiritual friend is like the form and light of the moon, gradually waxing to full; or like a flight of stairs, gradually climbing higher; skillfully teaching, they cause the mind to turn, being a great cause and condition for attaining the Way." My aspiration yearns like a thirsty man for drink, like a calf following its mother'—you should know that this is a follower of faith. If he said: 'I have heard the Buddha say: "If a bright mirror does not move, forms and images are naturally distinct; when pure water is without waves, fish and stones naturally appear. Joyfully casting aside wicked thoughts is like throwing off a heavy burden"'—you should know that this is a follower of Dharma. Having thus known their dispositions, he settled the mind for each person in eight turns: 'Come, good son! For measureless eons, you have drunk the poison of wild distraction, chasing after the five sense-objects and rising and sinking through the three realms, like a fierce wind blowing a tuft of tūla cotton, or beans rising and sinking boiled in a cauldron of scalding water, going from suffering to anguish and from anguish to suffering. Why not still the mind and reach the root, so as to unify your thoughts? If the thought is unified, what task cannot be accomplished? If suffering and origination are unified, there is no transmigration. If ignorance is unified, one does not arrive at conditioned formations, up to not arriving at old age and death—felling the great tree, finishing the old and not creating the new. If the eight flaws are unified, one crosses to the other shore. Only this is delight!' With skillful expedients, diverse causes and conditions, and diverse parables, he extensively praised śamatha, bringing joy to their sentiments. This is named settling the mind through śamatha in accordance with their desires. 'Furthermore, good son! Suppose there is a severe drought in the world: rivers and ponds all dry up, the myriad plants wither, and the hundred grains perish. The King Sāgara gathers clouds for seven days and pours down rain in the four quarters, so that the great earth is saturated: all seeds sprout, all roots and stumps flourish, all branches and leaves grow luxuriant, and all flowers and fruits bloom and mature. A person is also like this: due to distraction and heedlessness, the good that should arise no longer arises, and the good that has already arisen regresses and is lost; the river of dhyāna-concentration dries up, the trees of the factors of the Way are destroyed, the myriad goods wither, the hundred merits are stunted and exhausted, and the flowers of causes and the fruits of the Way no longer mature. If one can stay in a quiet forest with unified thought, the internal not going out and the external not entering, this is the rising of peaceful clouds; when the various dhyāna-concentrations are generated, this is the falling of rain. The grove of merit, the expedients of heat and summit, the eye, knowledge, clarity, and awakening, faith-receptive tolerance, compliant tolerance, tolerance of non-arising, and quiescent-extinction tolerance, up to unsurpassed bodhi—all are attained.' With skillful expedients and diverse conditions and parables, he extensively praised śamatha, generating their good roots. This is named settling the mind through śamatha in accordance with appropriateness. 'Furthermore, good son! The distracted mind is the evil of evils, like a rutting elephant without a hook trampling a lotus pond, or a camel with a pierced nose overturning its load; it is swifter than a flash of lightning and more venomous than a serpent's tongue. The five cataracts pile up heavily, dust and mist veil the radiant sun, and near eyelashes and distant skies are alike unseen. If one can cultivate concentration, it is like a lamp in a closed room, able to dispel immense darkness, or a golden lancet removing a film.' > — English (machine translation) (machine translation) ### [44.5.2](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.2) 空色朗然。 一指二指三指皆了。 大雨能淹囂塵。 大定能靜狂逸。 止能破散。 虛妄滅矣。 善巧方便。 種種緣喻。 廣讚於止。 破其睡散。 是名對治以止安心也。 又善男子。 心若在定。 能知世間生滅法相。 亦知出世不生不滅法相。 如來成道。 猶尚樂定。 況諸凡夫。 有禪定者。 如夜見電光。 即得見道。 破無數億洞然之惡。 乃至得成一切種智。 善巧方便種種緣喻。 廣讚於止。 即會真如。 是名隨第一義以止安心也。 其人若言。 我聞寂滅。 都不入懷。 若聞分別聽受無厭。 即應為說。 三惡燒然。 駝驢重楚。 餓鬼飢渴。 不名為苦。 癡闇無聞。 不識方隅。 乃是大苦。 多聞分別樂。 見法法喜樂。 以善攻惡樂。 無著阿羅漢。 是名為最樂。 從多聞人。 聞甘露樂。 如教觀察知道。 遠離坑埳直去不迴。 善巧方便。 種種緣喻。 廣讚於觀。 發悅其情。 是名隨樂欲以觀安心。 又善男子。 月開蓮華。 日興作務。 商應隨主。 彩畫須膠。 坏不遇火。 無須臾用。 盲不得導。 一步不前。 行無觀智。 亦復如是。 一切種智。 以觀為根。 本。 無量功德之所莊嚴。 善巧方便。 種種緣喻。 廣讚於觀。 生其功德。 是名隨便宜以觀安心。 又善男子。 智者識怨。 怨不能害。 武將有謀。 能破強敵。 非風何以卷雲。 非雲何以遮熱。 非水何以滅火。 非火何以除闇。 析薪之斧。 解縛之刀。 豈過智慧。 善巧方便。 種種緣喻。 廣讚於觀。 使其破惡。 是名對治以觀安心。 又善男子。 井中七寶。 闇室瓶盆。 要待日明。 日既出已。 皆得明了。 須智慧眼。 觀知諸法實。 一切諸法中。 皆以等觀。 入般若波羅蜜。 最為照明。 善巧方便。 種種緣喻。 廣讚於觀。 令得悟解。 是名第一義。 以觀安心。 如是八番。 為信行人說安心也。 其人若云。 我樂息心。 默以復默。 損之又損之。 遂至於無為。 不樂分別。 坐馳無益。 此則法行根性。 當為說止。 汝勿外尋。 但內守一。 攀覺流動。 皆從妄生。 如旋火輪。 輟手則息。 洪波鼓怒。 風靜則澄。 淨名經云。 何謂攀緣。 謂有三界。 何謂息攀緣。 謂心無所得。 瑞應經云。 其得一心者。 則萬邪滅矣。 龍樹云。 實法不顛倒。 念想觀已除。 言語法皆滅。 無量眾罪除。 清淨心常一。 如是尊妙人。 則能見般若。 夫山中幽寂。 神仙所讚。 況涅槃澄靜。 賢聖尊崇。 佛話經云。 比丘在聚。 身口精勤。 諸佛咸憂。 比丘在山。 息事安臥。 諸佛皆喜。 況復結跏束手。 緘脣結舌。 思惟寂相。 心原一止。 法界洞寂。 豈非要道。 唯此為貴。 餘不能及。 善巧方便。 種種因緣。 種種譬喻。 廣讚於止。 發悅其心。 是名隨樂欲以止安心。 其人若云。 我觀法相。 只增紛動。 善法不明。 當為說止。 止是法界平正良田。 何法不備。 止捨攀緣。 即是檀。 止體非惡。 即是戒。 止體不動。 即是忍。 止無間雜。 即是精進。 止則決定。 即是禪。 止法亦無。 止者亦無。 即是慧。 因止會非止非不止。 即是方便。 一止一切止。 即是願。 止止愛止止見。 即是力。 此止如佛止無二無別。 即是智。 止具一切法。 即是祕藏。 但安於止。 何用別修諸法。 善巧方便。 種種緣喻。 令生善根。 即是隨便宜以止安心也。 若言我觀法相。 散睡不除者。 當為說止。 大有功能。 止是壁定。 八風惡覺不能入。 止是淨水。 蕩於貪婬。 八倒。 猶如朝露。 見陽則晞。 止是大慈。 怨親俱愍。 能破恚怒。 止是大明呪。 癡疑皆遣。 止即是佛。 破除障道。 如阿伽陀藥。 遍治一切。 如妙良醫。 呪枯起死。 善巧方便。 > emptiness and form become distinctly clear; one, two, or three fingers are all clearly understood. A great rain can settle swirling dust; great concentration can calm wild recklessness. Śamatha can break through distraction, and the unreal and false are extinguished.' With skillful means and diverse conditions and metaphors, broadly praise śamatha to destroy their drowsiness and distraction. This is called pacifying the citta through śamatha as an antidote. 'Furthermore, good son, if the citta is in concentration, it can know the worldly dharmic characteristics of arising and ceasing, and also know the supramundane dharmic characteristics of neither arising nor ceasing. Even when the Tathāgata accomplished the Path, he still delighted in concentration—how much more so for ordinary mortals! One who possesses dhyāna concentration is like someone seeing lightning by night: they directly attain the seeing of the Path, destroy countless billions of blazing evils, and ultimately attain sarvākārajñatā.' With skillful means and diverse conditions and metaphors, broadly praise śamatha, directly realizing tathatā. This is called pacifying the citta through śamatha in accord with the primary meaning. If that person says: 'When I hear of quiescent cessation, it does not enter my breast at all; but when I hear of analytical distinctions, I listen and accept without satiation,' one should then say to them: 'The blazing fire of the three evil destinies, the heavy suffering of camels and donkeys, and the hunger and thirst of hungry ghosts are not called real suffering; the darkness of ignorance without hearing \[the Dharma\], not knowing where to turn—this is the great suffering. The joy of extensive hearing and analytical distinction, the joyful delight of seeing dharmas, the joy of overcoming evil with good, and the unattached arhat—this is called the supreme joy. From those of extensive hearing, one hears the joy of nectar; observing according to the teachings, one knows the path, stays far away from pits and chasms, and proceeds straight ahead without turning back.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā, gladdening their mind. This is called pacifying the citta through vipaśyanā in accord with delight and desire. 'Furthermore, good son, the moon opens the lotus; the sun initiates daily tasks; a merchant must follow his leader; painting requires glue; unbaked clay, unless it encounters fire, is useless for even an instant; a blind person without a guide cannot take a single step forward. Practices without the wisdom of contemplation are also like this. Sarvākārajñatā takes vipaśyanā as its root, adorned by immeasurable merits.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to generate their merits. This is called pacifying the citta through vipaśyanā in accord with suitability. 'Furthermore, good son, the wise know their enemies, so the enemies cannot harm them; a brave general has strategy, so he can defeat strong foes. Without wind, how could clouds be rolled back? Without clouds, how could heat be blocked? Without water, how could fire be extinguished? Without fire, how could darkness be dispelled? How could an axe that splits wood, or a blade that cuts bonds, surpass wisdom?' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to cause them to destroy evil. This is called pacifying the citta through vipaśyanā as an antidote. 'Furthermore, good son, the seven treasures within a well, or vases and basins in a dark room, must await the light of the sun; once the sun has risen, they all become distinct and clear. One must have the eye of wisdom to contemplate and know the true reality of all dharmas. Among all dharmas, one enters the prajñāpāramitā through equal contemplation, which is the most illuminating.' With skillful means and diverse conditions and metaphors, broadly praise vipaśyanā to cause them to attain awakening and understanding. This is called pacifying the citta through vipaśyanā \[in accord with\] the primary meaning. These are the eight rounds of explaining the pacification of the citta for a practitioner inclined to faith. If that person says: 'I delight in stilling the citta, silence upon silence, diminishing it and diminishing it further, thereby arriving at the unconditioned; I do not delight in analytical distinctions, and running outward while seated brings no benefit'—this is the disposition of a practitioner inclined to the Dharma. One should speak to them of śamatha: 'Do not seek externally; only guard the one within. Cognitive grasping and discursive reflection in their flow all arise from delusion. Like a whirling firebrand, it ceases when the hand stops; when great waves billow in rage, they become clear and calm once the wind is still.' The Vimalakīrtinirdeśa says: 'What is called cognitive grasping? It means having the three realms. What is called ceasing cognitive grasping? It means the citta having nothing to attain.' The Ruiying jing says: 'For one who attains the one mind, the myriad evils are extinguished.' Nāgārjuna says: 'The real Dharma is not inverted; mindfulness, thought, and contemplation are already eliminated; dharmas of speech are all extinguished; immeasurable multitudes of sins are removed; the pure citta is constantly unified—such a revered and wondrous person is able to see prajñā.' Now, secluded stillness in the mountains is praised by spirits and immortals; how much more so the serene calm of nirvāṇa, venerated by worthy ones and sages! The Fo hua jing says: 'When a monk is in a settlement, diligent in body and speech, the Buddhas are all grieved; when a monk is in the mountains, resting from affairs and lying down peacefully, the Buddhas are all pleased.' How much more so when sitting cross-legged with hands gathered, sealing the lips and tying the tongue, contemplating the characteristic of quiescence! When the source of the citta is unified in śamatha, the dharmadhātu is thoroughly quiescent. How could this not be the essential path? Only this is noble; nothing else can equal it. With skillful means, diverse conditions, and diverse metaphors, broadly praise śamatha to gladden their citta. This is called pacifying the citta through śamatha in accord with delight and desire. If that person says: 'When I contemplate dharmic characteristics, it only increases turmoil and agitation, and wholesome dharmas are not illuminated,' one should speak to them of śamatha: 'Śamatha is the level and upright, fertile field of the dharmadhātu; what dharma does it lack? When śamatha relinquishes cognitive grasping, that is dāna. When the substance of śamatha is not evil, that is śīla. When the substance of śamatha is unmoving, that is kṣānti. When śamatha is uninterrupted and unmixed, that is vīrya. When śamatha is definitive, that is dhyāna. When the dharma of śamatha is also absent and the one who stops is also absent, that is prajñā. When, by means of śamatha, one realizes neither stopping nor non-stopping, that is upāya. When one stopping is all stopping, that is praṇidhāna. When stopping stops craving and stops views, that is bala. When this śamatha is identical to the Buddha's stopping, without duality or distinction, that is jñāna. Śamatha possesses all dharmas; this is the secret storehouse. Merely rest in śamatha; what need is there to cultivate other dharmas separately?' With skillful means and diverse conditions and metaphors, cause them to produce wholesome roots. This is pacifying the citta through śamatha in accord with suitability. If they say: 'When I contemplate dharmic characteristics, distraction and drowsiness are not eliminated,' one should speak to them of śamatha as having great efficacy: 'Śamatha is wall-like concentration; the eight winds and evil reflections cannot enter. Śamatha is pure water; it washes away lust. The eight inversions are like morning dew; seeing the sun, they dry up. Śamatha is great compassion; pitying both enemies and kin alike, it can break anger and hatred. Śamatha is the great illuminating mantra; ignorance and doubt are completely dispelled. Śamatha is itself the Buddha; it destroys obstacles to the Path. It is like the agada medicine, curing everything comprehensively; like a marvelous, skilled physician, enlivening the withered and raising the dead.' With skillful means, > — English (machine translation) (machine translation) ### [44.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.3) 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, > — English (machine translation) (machine translation) ### [44.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.44.5.4) 信戒精進。 倍更增多。 端坐治惡。 惡不能遣。 起已聞止。 散動破滅。 端坐即真。 真道不啟。 起已聞止。 豁如悟寂。 是為信行。 坐少聞多。 非都不思惟。 前作一向根性。 今作相資根性。 就相資中。 復論轉不轉。 亦有三十二安心。 化他相資。 亦有三十二安心。 合六十四。 合前為一百二十八安心也。 夫心地難安。 違苦順樂。 今隨其所願。 逐而安之。 譬如養生。 或飲或食。 適身立命。 養法身亦爾。 以止為飲。 以觀為食。 藥法亦兩。 或丸或散。 以除冷熱。 治無明病。 以止為丸。 以觀為散。 如陰陽法。 陽則風日。 陰則雲雨。 雨多則爛。 日多則燋。 陰如定。 陽如慧。 定慧偏者。 皆不見佛性。 八番調和。 貴在得意。 一種禪師。 不許作觀。 唯專用止。 引偈云。 思思徒自思。 思思徒自苦。 息思即是道。 有思終不覩。 又一師不許作止。 專在於觀。 引偈云。 止止徒自止。 昏闇無所以。 止止即是道。 觀觀得會理。 兩師各從一門入。 以己益。 教他。 學者。 不見意。 一向服乳。 漿猶難得。 況復醍醐。 若一向作解者。 佛何故種種說耶。 天不常晴。 醫不專散。 食不恒飯。 世間尚爾。 況出世耶。 今隨根隨病。 迴轉。 自行化他。 有六十四。 若就三番止觀。 即三百八十四。 又一心止觀。 復有六十四。 合五百一十二。 三悉檀。 是世間安心。 世醫所治差已。 復生。 一悉檀。 是出世安心。 如來所治。 畢竟不發。 世出世法。 互相成顯。 若離三諦。 無安心處。 若離止觀。 無安心法。 若心安於諦。 一句即足。 如其不安。 巧用方便。 令心得安。 一目之羅。 不能得鳥。 得鳥者。 羅之一目耳。 眾生心行。 各各不同。 或多人同一心行。 或一人多種心行。 如為一人。 眾多亦然。 如為多人。 一人亦然。 須廣施法網之目。 捕心行之鳥耳。 如是委細。 種種安心。 利鈍齊收。 自他兼利。 若有聞者。 頂戴修行。 > faith, morality, and vigor double and increase even more. Sitting upright to counteract evil, evil cannot be expelled; rising, having heard of stopping, scattering and agitation are destroyed. Sitting upright to approach the real, the real path does not open; rising, having heard of stopping, they openly awaken to quiescence. This is a faith-follower: sitting little and hearing much, though not without reflection at all. Previously, we treated the faculties as one-sided; now we treat the faculties as mutually assisting. Within this mutual assistance, we again discuss shifting and non-shifting, which also has thirty-two \[ways of\] pacifying the mind. Mutually assisting in transforming others also has thirty-two \[ways of\] pacifying the mind, totaling sixty-four; combined with the preceding, this makes one hundred and twenty-eight \[ways of\] pacifying the mind. Now, the mind-ground is difficult to pacify; it turns away from suffering and accords with pleasure. Now, in accordance with what is wished, one pursues it and pacifies it. For example, in nourishing life, one eats or drinks to adjust the body and establish life; nourishing the dharmakāya is also like this: taking stopping as drink and contemplation as food. Medicinal methods are also twofold: either pills or powders, to eliminate cold and heat and treat the illness of ignorance, taking stopping as pills and contemplation as powders. Like the principle of yin and yang: yang is wind and sun, yin is clouds and rain. If rain is excessive, things rot; if sun is excessive, things scorch. Yin is like concentration, yang is like wisdom. Those who are biased in concentration and wisdom do not see the buddha-nature. The eight rounds of harmonization value grasping the meaning. One kind of meditation master does not permit contemplation, exclusively employing stopping, quoting the verse: 'Thinking, thinking, in vain one thinks oneself; / Thinking, thinking, in vain one suffers oneself. / Ceasing thought is precisely the Path; / If there is thought, in the end one does not behold \[it\].' Another master does not permit stopping, exclusively being in contemplation, quoting the verse: 'Stopping, stopping, in vain one stops oneself; / Dim and dark without cause. / Stopping, stopping is precisely the Path; / Contemplating, contemplating, one attains agreement with principle.' The two masters each entered through one gate, teaching others with what benefited themselves. Students do not see the meaning, and exclusively drink milk: even whey is difficult to obtain, how much more so ghee? If one took it exclusively, why would the Buddha have spoken in various ways? The sky is not always clear, physicians do not use powders exclusively, and food is not constantly rice. If the worldly is still like this, how much more so the supramundane? Now, according to faculties and illnesses, through shifts, self-practice and transforming others have sixty-four; if considered according to the three rounds of stopping and contemplation, there are three hundred and eighty-four; furthermore, the one-mind stopping and contemplation again has sixty-four, totaling five hundred and twelve. The three siddhāntas are worldly pacifications of the mind; what the worldly physician cures recurs after recovery. The one siddhānta is supramundane pacification of the mind; what the Tathāgata cures never recurs at all. Worldly and supramundane dharmas mutually complete and reveal each other. Apart from the three truths, there is no place to pacify the mind; apart from stopping and contemplation, there is no method for pacifying the mind. If the mind is pacified in truth, a single phrase is sufficient; if it is not pacified, skillfully employ expedients to make the mind attain peace. A net of a single mesh cannot catch a bird; what catches the bird is just one mesh of the net. The mental activities of sentient beings are each different: either many people have the same mental activity, or one person has multiple mental activities. As it is for one person, so it is for many; as it is for many, so it is for one person. One must broadly spread the meshes of the Dharma-net to catch the bird of mental activity. In such detail, various pacifications of the mind gather both sharp and dull, benefiting both self and others. If anyone hears this, they should uphold it on their crown and practice it. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.44.5.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.44.5](https://indike.org/pramana/in.bauddha.taisho.2016.44.5) · Pramāṇa