[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) › 90.5 # 宗鏡錄 90.5 宗鏡錄 90.5 - **Language:** Classical Chinese ### [90.5.1](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.1) 答。 法身即是人。 人須有。 靈智。 故名般若。 若得般若照。 則顯現法身。 故經云。 隱名如來藏。 顯名為法身。 又若得般若。 則一切處無著。 不為境縛。 即是解脫。 若顯法身得解脫。 功全由般若。 非唯此二。 法一切萬行。 皆由般若成立。 故五度如盲。 般若如導。 若布施無般若。 唯得一世榮。 後受餘殃債。 若持戒無般若。 暫生上欲界。 還墮泥犁中。 若忍辱無般若。 報得端正形。 不證寂滅忍。 若精進無般若。 徒興生滅功。 不趣真常海。 若禪定無般若。 但行色界禪。 不入金剛定。 若萬善無般若。 空成有漏因。 不契無為果。 故知般若。 是險惡徑中之導師。 迷闇室中之明炬。 生死海中之智檝。 煩惱病中之良醫。 碎邪山之大風。 破魔軍之猛將。 照幽途之赫日。 警昏識之迅雷。 抉愚盲之金鎞。 沃渴愛之甘露。 截癡網之慧刃給貧。 乏之寶珠。 若般若不明。 萬行虛設。 祖師云。 不識玄旨。 徒勞念靜。 不可剎那忘照。 率爾相違。 以此三法不縱不橫。 非一非異。 能成涅槃祕藏。 如大涅槃經云。 佛言。 我今當令一切眾生。 及以我子四部之眾。 悉皆安住祕密藏中。 我亦復當安住是中。 入於涅槃。 何等名為祕密之藏。 猶如伊字三點。 若並則不成伊。 縱亦不成。 如摩醯首羅面上三目。 乃得成伊。 三點。 若別亦不得成。 我亦如是。 解脫之法。 亦非涅槃。 如來之身。 亦非涅槃。 摩訶般若。 亦非涅槃。 三法各異。 亦非涅槃。 我今安住如是三法。 為眾生故。 名入涅槃。 所以云。 法身常。 種智圓。 解脫具。 一切皆是佛法。 無有優劣。 故不縱。 三德相冥。 同一法界。 出法界外。 何處別有法。 故不橫。 能種種建立。 故不一。 同歸第一義。 故不異。 雖三而一。 雖一而三。 一則壞於三諦。 異則迷於一實。 在境則三諦圓融。 在心則三觀俱運。 在因則三道相續。 在果則三德周圓。 如是本末相收。 方入大涅槃祕密之藏。 古德云。 此之三德。 不離一如。 德用分異。 即寂之照為般若。 即照之寂為解脫。 寂照之體為法身。 如一明淨圓珠。 明即般若。 淨即解脫。 圓體法身。 約用不同。 體不相離。 故此三法不縱不橫。 不並不別。 如天之目。 似世之伊。 名祕密藏。 為大涅槃。 又台教類通三軌法。 一真性軌。 二觀照軌。 三資成軌。 即是三德。 以真性軌為一乘體。 此為法身。 一切眾生悉一乘故。 以觀照軌為般若。 只點真性寂而常照。 便是觀照第一義空。 以資成軌為解脫。 只點真性法界。 含藏諸行無量眾善。 即如來藏。 三法。 不一不異。 如點如意珠中。 論光論寶。 光寶不與珠一。 不與珠異。 不縱不橫。 三法亦如是。 今更廣類通十種三法。 一三道。 二三識。 三三佛性。 四三般若。 五三菩提。 六三大乘。 七三身。 八三涅槃。 九三寶。 十三德。 此十種三法。 通收一切凡聖因果諸法。 今引金光玄義。 觀心廣釋。 十種三法門者。 淨名經云。 諸佛解脫。 當於眾生心行中求。 若不觀自心。 非己智分。 不能開發自身寶藏。 今欲論凡夫地之珍寶。 即聞修故。 明觀心釋也。 一觀心明三道者。 一煩惱道。 過去無明。 現在愛取。 三支。 二業道。 過去行。 現在有。 二支。 三苦道。 現在識名色六入觸受。 未來生死憂悲苦惱。 七支。 今觀心王即苦道。 觀慧數心即煩惱道。 觀諸數心即業道。 淨名經云。 觀身實相。 觀佛亦然者。 若頭等六分。 各各是身。 此即多身。 若別有一身。 則無是處。 各各非身。 合時亦無。 若頭六分求身叵得。 現在不住。 故不可得。 過去因滅。 亦不可得。 未來未至。 > Answer: The dharmakāya is the person. A person must possess luminous wisdom, and therefore it is called prajñā. If one attains the illumination of prajñā, the dharmakāya is revealed. Thus the sūtra says: "When concealed, it is called the tathāgatagarbha; when revealed, it is called the dharmakāya." Furthermore, if one attains prajñā, then one is unattached everywhere, not bound by external objects—this is liberation. Manifesting the dharmakāya and attaining liberation depend entirely upon the efficacy of prajñā. Not only these two: all the myriad practices of the Dharma are established through prajñā. Therefore, the \[other\] five pāramitās are like the blind, while prajñā is like the guide. If giving lacks prajñā, one only attains glory for a single lifetime, and later suffers the debt of remaining calamity. If keeping precepts lacks prajñā, one is born temporarily in the upper desire realm, only to fall back into hell (naraka). If patience lacks prajñā, one receives the reward of an upright form, but does not realize the patience of cessation. If vigor lacks prajñā, one vainly stirs up the labor of arising and ceasing, not heading toward the ocean of the truly permanent. If dhyāna-meditation lacks prajñā, one only practices the dhyāna of the form realm, and does not enter the adamantine samādhi. If the myriad goods lack prajñā, they futilely become tainted causes, not according with the unconditioned fruit. Therefore, we know that prajñā is a guide along perilous paths, a bright torch in a dark room, an oar of wisdom upon the ocean of birth and death, an excellent physician amidst the illness of the kleśas, a mighty gale shattering mountains of error, a fierce general crushing the armies of Māra, a brilliant sun illuminating subterranean paths, a sudden thunderclap rousing dull consciousness, a golden probe opening the eyes of the foolishly blind, ambrosia quenching thirsty craving, a blade of wisdom severing the net of delusion, and a precious pearl given to the destitute. If prajñā is not illuminated, the myriad practices are established in vain. The ancestral master said: "Not knowing the profound purport, one toils in vain striving for stillness of thought." One must not forget its illumination for even a kṣaṇa, or one will suddenly fall into contradiction. Since these three dharmas are neither vertical nor horizontal, neither one nor different, they can constitute the secret treasury of nirvāṇa. As the Mahāparinirvāṇasūtra says: The Buddha said, "I shall now cause all sentient beings, together with my sons of the fourfold assembly, to abide completely within the secret treasury, and I too shall abide within it and enter into nirvāṇa. What is called the secret treasury? It is like the three dots of the letter 'i' (∴). If placed side by side, they do not form the letter 'i'; if placed vertically, they do not form it either. Only like the three eyes on the face of Maheśvara do they form the letter 'i'. If the three dots are separated, they also cannot form it. I am also like this: the dharma of liberation is not nirvāṇa alone; the body of the Tathāgata is not nirvāṇa alone; mahāprajñā is not nirvāṇa alone; and the three dharmas being separate is also not nirvāṇa. I now abide in these three dharmas, and for the sake of sentient beings, this is called entering nirvāṇa." Therefore it is said: the dharmakāya is eternal, the knowledge of all aspects (sarvākārajñatā) is complete, and liberation is possessed. All are the Buddha-Dharma, without superiority or inferiority, and thus they are not vertical. The three virtues are mutually merged, being of the same single dharmadhātu; outside of the dharmadhātu, where else could another dharma exist? Hence they are not horizontal. Because they can be variously established, they are not one. Because they equally return to the ultimate truth, they are not different. Although three, they are one; although one, they are three. If they were one, they would ruin the three truths; if they were different, they would be deluded about the one reality. In the objective realm, the three truths are perfectly interfused; in the mind, the three contemplations are simultaneously applied; in the cause, the three paths are continuous; in the fruit, the three virtues are fully perfected. Bringing root and branch together in this way, one then enters the secret treasury of great nirvāṇa. An ancient master said: "These three virtues are not apart from the single suchness (tathatā), though their virtuous functions are differentiated: illumination identical with stillness is prajñā; stillness identical with illumination is liberation; the substance of stillness and illumination is the dharmakāya. It is like a single luminous, pure, and round pearl: its luminosity is prajñā, its purity is liberation, and its round substance is the dharmakāya. Differentiated in terms of function, their substance is inseparable. Thus, these three dharmas are neither vertical nor horizontal, neither parallel nor separate. Like the eyes of the deva, like the worldly letter 'i', they are called the secret treasury and constitute great nirvāṇa." Furthermore, the Tiantai teachings analogously correlate them with the three trackways of the Dharma: first, the trackway of the true nature; second, the trackway of contemplative illumination; third, the trackway of assisting completion. These are none other than the three virtues. Taking the trackway of the true nature as the substance of the one vehicle, this is the dharmakāya, because all sentient beings are the one vehicle. Taking the trackway of contemplative illumination as prajñā, it simply designates the true nature as quiescent yet constantly illuminating, which is the contemplative illumination of ultimate emptiness. Taking the trackway of assisting completion as liberation, it simply designates the true nature as the dharmadhātu containing the myriad practices and immeasurable goods, which is the tathāgatagarbha. These three dharmas are neither one nor different. Just as, when discussing the light and the jewel in a wish-fulfilling jewel, the light and the jewel are neither identical to nor different from the pearl, and neither vertical nor horizontal, the three dharmas are also like this. Now, we further broadly correlate them with ten kinds of threefold dharmas: 1. the three paths, 2. the three consciousnesses, 3. the three Buddha-natures, 4. the three prajñās, 5. the three bodhis, 6. the three Mahāyānas, 7. the three bodies, 8. the three nirvāṇas, 9. the three jewels, and 10. the three virtues. These ten kinds of threefold dharmas comprehensively subsume all ordinary and noble, causal and fruitional dharmas. Now, citing the Profound Meaning of the Suvarṇaprabhāsa, they are broadly explained in terms of contemplating the mind. Regarding the ten threefold gates of Dharma, the Vimalakīrtinirdeśasūtra says: "The liberation of the Buddhas should be sought within the mental activities of sentient beings." If one does not contemplate one's own mind, it is not one's own share of wisdom, and one cannot open up the treasure-house within one's own body. Now, wishing to discuss the precious treasures on the ground of the ordinary person, namely through hearing and cultivating, the explanation is clarified through contemplating the mind. First, in clarifying the three paths through contemplating the mind: 1. The path of kleśa: past ignorance (avidyā), and present craving (tṛṣṇā) and grasping (upādāna)—these three limbs. 2. The path of karma: past volitional formations (saṃskāra), and present becoming (bhava)—these two limbs. 3. The path of suffering: present consciousness (vijñāna), name-and-form (nāmarūpa), the six sense bases (ṣaḍāyatana), contact (sparśa), and feeling (vedanā); and future birth (jāti) and aging-and-death (jarāmaraṇa), sorrow, lamentation, suffering, and distress—these seven limbs. Now, contemplating the mind-king is the path of suffering; contemplating the mental factor of wisdom is the path of kleśa; contemplating the other mental factors is the path of karma. The Vimalakīrtinirdeśasūtra says: "Contemplating the real characteristic of the body is the same as contemplating the Buddha." If the six parts such as the head are each individually the body, then there would be multiple bodies. If there were another body apart from them, that would be impossible. Each individually is not the body, nor is it there when they are combined. If seeking the body among the six parts including the head cannot be attained, in the present it does not abide and therefore cannot be attained; because past causes have perished, it also cannot be attained; and the future has not yet arrived. > — English (machine translation) (machine translation) ### [90.5.2](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.2) 亦不可得。 如是橫竪求身。 畢竟不可得。 則是無。 無亦不可得。 亦有亦無亦不可得。 非有非無亦不可得。 但有名字。 名字為身。 如是名字。 不在內。 非四陰中故。 不在外。 非色陰中故。 不在中間。 非色心合故。 亦不常自有。 非離色心故。 當知名無得物之功。 物無應名之實。 假實既空。 名物安在。 如此觀身。 是觀實相。 觀身是假名。 假名既如此。 觀色受想行識亦如是。 即為苦道觀也。 觀煩惱道者。 煩惱與業。 皆是身因。 今且取煩惱為身因而觀也。 淨名經云。 不壞身因而隨一相者。 應作四句分別。 誰身因果俱壞。 誰身因果俱不壞。 誰壞果不壞因。 誰壞因不壞果。 云何身果。 父母所生頭等六分是也。 云何身因。 貪恚癡身口意業等是。 今且置三業。 觀貪恚癡等。 四果。 以無常苦空觀智。 破貪恚癡。 子斷名壞身因。 不受後有名壞身果。 凡俗之流。 名衣好食。 長養五陰。 縱心適性。 放逸貪恚。 自惱惱他。 一身死壞。 復受一身。 因果相續。 無有邊際。 是名因果俱不壞。 如犯王憲付栴陀羅。 如怨對者自害其體。 身既爛壞。 四陰亦盡。 是為壞果。 貪恚癡身因。 轉更熾盛。 彌淪生死。 無得脫期。 是為壞果不壞因。 以無常觀智。 斷五分下因縛。 五分下果身由未盡。 是名壞身因不壞身果。 如此四句存壞不同。 皆不隨一相。 而隨一相者。 所謂修大乘觀。 觀一念貪恚癡心。 心為自起。 為對塵起。 為根塵共起。 為離根塵起。 皆無此義。 非自非他。 非共非無因。 亦非前念滅故起。 非生非非生。 亦非滅非非滅。 如是橫竪求心叵得。 心尚無本。 何所論壞。 是名不壞身因而隨一相。 觀業道者。 如淨名經云。 舉足下足。 無非道場。 具足一切佛法矣。 觀舉足時。 為是業舉。 為是業者舉。 為是業業者共舉。 為離業業者舉。 若業舉。 不關業者。 業者舉。 不關於業。 各既無舉。 合亦無舉。 合既無舉。 離那得舉。 舉足既無。 下足亦無。 觀行既然。 住坐臥言語執作。 亦復如是。 是為觀業道實相。 二觀心明三識者。 諦觀一念。 即空即假即中。 即是觀心識於三識。 何者。 意識託緣發。 意。 本無其識。 緣何所發。 又緣中為有識。 為無識。 若有識。 緣即是識。 何謂為緣。 若無識。 那能發識。 若意緣合發。 二俱無故。 合不能發。 離亦不可。 當知此識不在一處。 從眾緣生。 從緣生法。 我說即是空。 於此空中假作分別。 是惡識。 是善識。 是非惡非善識。 種種推畫。 強謂是非。 識若定空。 不可作假。 識若定假。 不可作空。 當知空非空。 假非假。 非空非假。 雙亡二邊。 正顯中道。 一念識中三觀具足。 識於三識。 亦不得三觀。 故淨名云。 不觀色。 不觀色如。 不觀色性。 乃至不觀識。 不觀識如。 不觀識性。 雖不得識。 不得識如。 不得識性。 雙照識。 識如。 識性。 宛然無濫。 以照識性故。 是菴摩羅識。 照識如故。 是阿賴耶識。 亦照亦滅故。 是阿陀那識。 是名觀心中三識。 三觀心三佛性者。 一正因佛性。 佛名為覺。 性名不覺。 即是非常非無常。 如土內金藏。 天魔外道所不能壞。 二了因佛性。 覺智非常非無常。 智與理相應。 如人善知金藏。 此智不可破壞。 三緣因佛性。 一切非常非無常。 功德善根資助覺知。 開顯正性。 如耘除草穢。 掘出金藏。 觀心即中。 是正因佛性。 即空。 是了因佛性。 即假。 是緣因佛性。 復次佛。 是覺智也。 性者。 理極也。 能以覺智照其理極。 智境相稱。 合而言之。 名為佛性。 今觀五陰心。 稱五陰實相。 名正因佛性。 觀假名實相。 > is likewise unobtainable. Seeking the body horizontally and vertically in this way, in the end it cannot be obtained; thus it is non-existent. Non-existence is also unobtainable; both existence and non-existence are also unobtainable; neither existence nor non-existence is also unobtainable. There is only a conventional name, and the conventional name constitutes the body. Such a conventional name is not internal, because it is not within the four mental aggregates; it is not external, because it is not within the aggregate of form; it is not in between, because it is not a combination of form and mind; nor does it constantly exist of itself, because it is not apart from form and mind. One should know that a name has no power to grasp an object, and an object has no reality that corresponds to a name. Since both the provisional and the real are empty, where can name and object abide? Contemplating the body in this way is contemplating its true mark. To contemplate the body is \[to contemplate it as\] a provisional name. Since the provisional name is like this, contemplating form, feeling, perception, formations, and consciousness is also like this. This is the contemplation of the path of suffering. / As for contemplating the path of afflictions: afflictions and karma are both causes of the body. Now, let us temporarily take afflictions as the cause of the body and contemplate them. The Vimalakīrtinirdeśa-sūtra says: 'Not destroying the cause of the body yet conforming to the single characteristic.' One should make a distinction using four propositions: Who destroys both the cause and the result of the body? Who destroys neither the cause nor the result of the body? Who destroys the result but not the cause? Who destroys the cause but not the result? What is the result of the body? It is the six parts such as the head born of father and mother. What is the cause of the body? It is the bodily, verbal, and mental karmas of greed, anger, and delusion. Now setting aside the three karmas, we contemplate greed, anger, delusion, etc. \[Concerning\] the four results: by the contemplative wisdom of impermanence, suffering, and emptiness, one breaks through greed, anger, and delusion; when the seeds are severed, this is called destroying the cause of the body. Not receiving future existence is called destroying the result of the body. As for worldly commoners: with fine clothing and good food, they nourish the five aggregates, indulging their minds and giving free rein to their inclinations, abandoning themselves to greed and anger, tormenting themselves and tormenting others; when one body dies and disintegrates, they again receive another body, cause and effect continuing without end. This is called destroying neither cause nor effect. Like a violator of royal law handed over to a caṇḍāla, or like enemies harming their own bodies: when the body has already decayed and the four aggregates are also extinguished, this is destroying the result; but the causes of the body—greed, anger, and delusion—become ever more blazing, submerging them in birth and death with no time of release. This is destroying the result but not the cause. By the contemplative wisdom of impermanence, severing the lower fetters of the five causes, while the bodily results of the five lower divisions are not yet exhausted—this is called destroying the cause of the body but not destroying the result of the body. These four propositions differ in their preservation and destruction, and none conforms to the single characteristic. As for conforming to the single characteristic: this refers to cultivating the Mahāyāna contemplation, contemplating a single thought-moment of the mind of greed, anger, or delusion. Does the mind arise of itself? Does it arise in response to sense objects? Does it arise from sense faculties and sense objects together? Or does it arise apart from sense faculties and sense objects? In all cases, there is no such principle. It is not from itself, not from another, not from both, and not without a cause; nor does it arise because the preceding thought has ceased; it is neither arising nor non-arising, neither ceasing nor non-ceasing. Seeking the mind horizontally and vertically in this way, it is impossible to find. When mind does not even have an origin, how could there be any talk of destruction? This is called not destroying the cause of the body yet conforming to the single characteristic. / As for contemplating the path of karma: as the Vimalakīrtinirdeśa-sūtra says, 'Lifting a foot and putting down a foot, there is nowhere that is not the bodhimaṇḍa, fully endowed with all buddhadharmas.' When contemplating the lifting of a foot: is it karma that lifts? Is it the agent of karma that lifts? Do karma and the agent of karma together lift? Or is it lifted apart from karma and the agent of karma? If karma lifts, it has nothing to do with the agent; if the agent lifts, it has nothing to do with karma. Since each separately does not lift, together they also do not lift. Since together they do not lift, how could there be lifting apart \[from them\]? Since lifting a foot is non-existent, putting down a foot is also non-existent. The contemplation of walking being like this, standing, sitting, lying down, speaking, and physical actions are also likewise. This is contemplating the true mark of the path of karma. / Second, contemplating the mind to illuminate the three consciousnesses: clearly contemplating a single thought as identical to emptiness, identical to the provisional, and identical to the middle is contemplating the mind's consciousness in terms of the three consciousnesses. What are they? The mental consciousness arises relying on conditions. In the mind itself, there is originally no such consciousness; from what condition could it arise? Furthermore, within the conditions, is there consciousness or is there no consciousness? If there is consciousness, then the condition is itself the consciousness; why call it a condition? If there is no consciousness, how could it give rise to consciousness? If the mind and conditions combine to produce it, since both are non-existent, in combination they cannot produce it; nor can it be apart \[from them\]. One should know that this consciousness does not reside in a single place; it arises from a multitude of conditions. 'What arises from conditions, that I explain as emptiness.' In this emptiness, one provisionally makes distinctions: this is an evil consciousness, this is a wholesome consciousness, this is a consciousness neither evil nor wholesome—delineating in various ways and arbitrarily asserting right and wrong. If consciousness were definitely empty, it could not be made provisional; if consciousness were definitely provisional, it could not be made empty. One should know that emptiness is not emptiness, the provisional is not provisional; neither empty nor provisional, both extremes are extinguished, directly manifesting the Middle Way. Within a single thought-moment of consciousness, the three contemplations are fully present. In being conscious of the three consciousnesses, one also does not grasp the three contemplations. Therefore, the Vimalakīrtinirdeśa says: 'Do not contemplate form, do not contemplate the suchness of form, do not contemplate the nature of form... up to do not contemplate consciousness, do not contemplate the suchness of consciousness, do not contemplate the nature of consciousness.' Although one does not grasp consciousness, does not grasp the suchness of consciousness, and does not grasp the nature of consciousness, one simultaneously illuminates consciousness, the suchness of consciousness, and the nature of consciousness, clearly and without confusion. Because it illuminates the nature of consciousness, it is the amalavijñāna. Because it illuminates the suchness of consciousness, it is the ālayavijñāna. Because it both illuminates and ceases, it is the ādānavijñāna. This is called contemplating the three consciousnesses within the mind. / Third, contemplating the mind's three buddha-natures: First, the buddha-nature of the direct cause: 'Buddha' is called awakening, and 'nature' is called unawakened; that is, neither permanent nor impermanent, like a treasure of gold within the earth, which heavenly demons and non-Buddhists cannot destroy. Second, the buddha-nature of the revealing cause: the wisdom of awakening is neither permanent nor impermanent, and wisdom corresponds with principle, like a person who skillfully knows where the treasure of gold is; this wisdom cannot be destroyed. Third, the buddha-nature of the conditioning cause: all things are neither permanent nor impermanent, and meritorious wholesome roots assist awakening and knowledge to disclose and reveal the direct nature, like weeding away impurities to excavate the gold treasure. Contemplating the mind as identical to the middle is the buddha-nature of the direct cause; as identical to emptiness is the buddha-nature of the revealing cause; as identical to the provisional is the buddha-nature of the conditioning cause. Furthermore, 'buddha' is the wisdom of awakening, and 'nature' is the ultimate principle. Being able to illuminate the ultimate principle with the wisdom of awakening, wisdom and object correspond to each other; spoken of together, they are named buddha-nature. Now, contemplating the mind of the five aggregates accords with the true mark of the five aggregates, which is named the buddha-nature of the direct cause. Contemplating the true mark of provisional names > — English (machine translation) (machine translation) ### [90.5.3](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.3) 名了因佛性。 觀諸心數。 稱心數實相。 名緣因佛性。 故經云。 佛性者。 不即六法。 不離六法。 此之謂也。 四觀心三般若者。 一實相般若。 非寂非照。 即一切種智。 二觀照般若。 非照而照。 即一切智。 三方便般若。 非寂而寂。 即道種智。 觀。 一念心。 即空即假即中。 即是三般若。 何者。 一念心一切心。 一切心一心。 非一非一切。 一念心一切心者。 從心生心。 雜雜沓沓。 長風駛流。 不得為喻。 日夜常生無量百千萬億眾生。 六道輪迴十二鉤鎖。 從闇入闇。 闇無邊際。 皆心之過也。 故言一念心一切心。 是則凡夫所迷沒處。 一切心一心者。 若能知過生厭皆自持出。 如世小火。 燒大𧂐薪。 置一小珠澄清巨海。 能觀心空。 從心所生一切心。 無不即空。 故言一切心一心。 如此一心。 乃是二乘所迷沒處。 非究竟道。 雙亡二邊故。 煩惱非一非一切。 大經云。 依智勿依識。 識但求樂。 凡夫識求妄樂。 二乘識求涅槃樂。 是故雙亡。 不可依止。 智則求理。 如是觀者。 即是一心三智。 即空。 是觀照般若。 一切智。 即假。 是方便般若。 道種智。 即中。 是實相般若。 一切種智。 是三智一心中得。 即空即假即中。 無前無後。 不並不別。 甚深微妙。 最可依止。 是為觀心三般若。 五觀心三菩提者。 一真性菩提。 以理為道。 二實智菩提。 以智慧為道。 三方便菩提。 以善巧逗會為道。 今觀一念之心。 即空即假即中。 是三菩提心。 何者。 一心一切心。 交橫嫽亂。 如絲如砂。 如蠶如蛾。 為苦為惱。 若知即空真諦菩提心。 度妄亂心數之眾生。 通四住之壅。 若即假發菩提心者。 空雖免妄亂。 經言空亂意眾生。 而智眼甚盲闇。 復是三無為坑。 是大乘怨鳥。 未具佛法。 不應滅受而取證。 若知即假俗諦菩提心。 度沈空心數之眾生。 通塵沙之壅。 分別可否。 分別時宜。 分別藥病。 分別逗會。 不住無為。 故言即假發菩提心。 空是浮心對治。 假是沈心對治。 由病故有藥。 藥存復成病。 病去藥止。 宜應兩捨。 非空非假。 雙亡二邊。 即發中道第一義諦菩提心。 度二邊心數之眾生。 通無明壅。 以不住法住於中道。 故言即中。 說時如三次第。 觀則不然。 一心中具三菩提心也。 六觀心三大乘者。 一理乘。 理性虛通。 任運荷諸法故。 二隨乘。 智隨於境。 如蓋隨函。 三得乘。 若得果故。 自解脫。 若得機故。 令他解脫。 觀一念之心。 即空即假即中三大乘。 何者。 雖觀一念心。 而實有四運。 此心迴轉不已。 所謂未念。 欲念。 正念。 念已。 從未念運至欲念。 從欲念運至正念。 從正念運至念已。 復更起運。 運運無窮。 不知休息。 如閉目在舟。 不覺其疾。 觀一運心。 即空即假即中。 一一運心。 亦復如是。 從心至心。 無不即空即假即中。 是則從三諦運至三諦。 無不三諦時。 若隨四運運入生死。 若隨四運運入涅槃。 即空之觀。 乘於隨乘。 運到真諦。 即假之觀。 乘於得乘。 運到俗諦。 即中之觀。 乘於理乘。 運到中諦。 三乘即一乘。 是乘微妙。 第一觀智普賢大人所乘故。 七觀心三身者。 所謂理法聚名法身。 智法聚名報身。 功德法聚名應身。 諦觀一念心。 即空即假即中。 即是三身。 何者。 華嚴經頌云。 心如工畫師。 造種種五陰。 若心緣破戒事。 即地獄身。 緣無慚憍慢。 即畜生身。 緣諂曲慳貪。 即餓鬼身。 緣嫉妬諍競。 即脩羅身。 緣五戒防五惡。 即人身。 緣十善防十惡。 緣禪定防散亂。 即天身。 緣無常苦空無相願聲聞身。 緣十二因緣法即緣覺身。 緣慈悲六度。 即菩薩身。 > \[this is\] called the revealing-cause Buddha-nature. Contemplating the mental factors and matching the true characteristic of mental factors is called the conditioning-cause Buddha-nature. Therefore the sūtra says: 'Buddha-nature is neither identical with the six dharmas nor separate from the six dharmas.' This is what it means. > > Fourth, contemplating the mind as the three prajñās: First is true-characteristic prajñā: neither quiescent nor illuminating, which is the knowledge of all aspects (sarvākārajñatā). Second is contemplative-illuminating prajñā: illuminating without being illumination, which is all-knowledge (sarvajñatā). Third is expedient prajñā: quiescent without being quiescence, which is the knowledge of the aspects of the path (mārgākārajñatā). Contemplating a single thought of the mind as being identical with emptiness, provisionality, and the middle is precisely these three prajñās. > > Why is this? A single thought of the mind is all minds; all minds are one mind; it is neither one nor all. 'A single thought of the mind is all minds' means that from mind, minds are produced, in chaotic profusion—even a long gale or a rushing torrent cannot serve as a metaphor. Day and night, it constantly generates immeasurable hundreds of thousands of myriads of koṭis of sentient beings, the transmigration in the six destinies, and the twelve linked chains. Entering darkness from darkness, the darkness is boundless: these are all the fault of the mind. Therefore it is said: 'A single thought of the mind is all minds.' This is the place where ordinary beings are deluded and sink. > > 'All minds are one mind' means that if one can recognize the fault and give rise to revulsion, one can uphold oneself and transcend it—just as in the world a small fire can burn a vast pile of firewood, or placing a small pearl can clarify a giant ocean. If one can contemplate the emptiness of the mind, then of all the minds produced from the mind, none are not immediately empty. Therefore it is said: 'All minds are one mind.' Such a 'one mind' is the place where followers of the two vehicles are deluded and sink; it is not the ultimate path. Because both extremes are obliterated, kleśas are neither one nor all. > > The Great Sūtra says: 'Rely on wisdom (jñāna), not on consciousness (vijñāna).' Consciousness only seeks pleasure: the consciousness of ordinary beings seeks deluded pleasure; the consciousness of the two vehicles seeks the pleasure of nirvāṇa. For this reason both are obliterated and cannot be relied upon. Wisdom, however, seeks principle. One who contemplates in this way has the three wisdoms in one mind: identical with emptiness is contemplative-illuminating prajñā, all-knowledge; identical with provisionality is expedient prajñā, the knowledge of the aspects of the path; identical with the middle is true-characteristic prajñā, the knowledge of all aspects. These three wisdoms are attained within the one mind: identical with emptiness, identical with provisionality, and identical with the middle, without before or after, neither combined nor distinct, profoundly deep and wondrous, most worthy of reliance. This is contemplating the mind as the three prajñās. > > Fifth, contemplating the mind as the three bodhis: First is true-nature bodhi, taking principle as the path. Second is true-wisdom bodhi, taking wisdom as the path. Third is expedient bodhi, taking skillful adaptation to capacities as the path. Now, contemplating a single thought of the mind as being identical with emptiness, provisionality, and the middle is the aspiration to the three bodhis (bodhicitta). > > Why is this? The one mind and all minds crisscross and disturb each other like threads or sand, like silkworms or moths, creating suffering and affliction. If one recognizes the bodhicitta of the ultimate truth that is identical with emptiness, one delivers sentient beings who are the mental factors of delusion and chaos, clearing the blockage of the four entrenchments. If one brings forth bodhicitta as identical with provisionality: although emptiness avoids delusion and chaos, the sūtra speaks of 'sentient beings with minds confused by emptiness,' whose eye of wisdom is completely blind and dark; furthermore, it is the pit of the three unconditioned states, an inimical bird to the Mahāyāna; not yet endowed with the Buddha-dharma, one should not extinguish feeling and realize the fruit. If one recognizes the bodhicitta of the conventional truth that is identical with provisionality, one delivers sentient beings who are the mental factors sunken in emptiness, clearing the blockage of defilements as numerous as dust and sand. One discerns permissible and impermissible, discerns what is fitting for the time, discerns medicines and illnesses, and discerns adaptation to capacities, not abiding in the unconditioned. Therefore it is said: 'bringing forth bodhicitta as identical with provisionality.' > > Emptiness is the remedy for a flighty mind; provisionality is the remedy for a sunken mind. Because of illness there is medicine; if the medicine remains, it becomes an illness again. When the illness is gone, the medicine ceases; one ought to abandon both. Neither empty nor provisional, both extremes are obliterated: one immediately brings forth the bodhicitta of the ultimate truth of the middle way, delivers sentient beings who are the mental factors of the two extremes, and clears the blockage of ignorance (avidyā). Abiding in the middle way through non-abiding dharmas, it is therefore said to be 'identical with the middle.' When spoken of, it seems there are three stages, but contemplation is not like that: within the one mind, the three bodhicittas are fully present. > > Sixth, contemplating the mind as the three great vehicles: First is the principle vehicle: the nature of principle is open and penetrating, naturally carrying all dharmas. Second is the conforming vehicle: wisdom conforms to the object, like a lid conforming to a box. Third is the attainment vehicle: if attaining the fruit, one liberates oneself; if encountering the capacity, one causes others to be liberated. Contemplating a single thought of the mind as identical with emptiness, provisionality, and the middle constitutes the three great vehicles. > > Why is this? Although one contemplates a single thought of the mind, there are actually four movements: this mind turns unceasingly—namely, not-yet-thinking, wishing-to-think, actively thinking, and having-thought. From not-yet-thinking it moves to wishing-to-think; from wishing-to-think it moves to actively thinking; from actively thinking it moves to having-thought; and then it gives rise to movement again. Movement after movement without end, it knows no rest—just as closing one's eyes on a boat, one does not notice how swiftly it travels. Contemplating one movement of the mind as identical with emptiness, provisionality, and the middle, each and every movement of the mind is likewise so. From mind to mind, none are not identical with emptiness, provisionality, and the middle. This is moving from the three truths to the three truths; there is no time when it is not the three truths. If one follows the four movements, one moves into saṃsāra; if one follows the four movements, one moves into nirvāṇa. The contemplation identical with emptiness rides on the conforming vehicle and is carried to the ultimate truth; the contemplation identical with provisionality rides on the attainment vehicle and is carried to the conventional truth; the contemplation identical with the middle rides on the principle vehicle and is carried to the truth of the middle. The three vehicles are precisely the one vehicle (ekayāna); this vehicle is subtle and wondrous, being what the foremost contemplative wisdom of the great being Samantabhadra rides upon. > > Seventh, contemplating the mind as the three bodies (trikāya): The collection of dharmas of principle is called the dharmakāya; the collection of dharmas of wisdom is called the saṃbhogakāya; the collection of dharmas of merit is called the nirmāṇakāya. Clearly contemplating a single thought of the mind as being identical with emptiness, provisionality, and the middle is precisely the three bodies. > > Why is this? A verse in the Avataṃsakasūtra says: 'Mind is like a skilled painter, creating the various five aggregates.' If the mind focuses on breaking precepts, it is a hell body; if it focuses on lack of shame and haughtiness, it is an animal body; if it focuses on deceit, flattery, and stinginess, it is a hungry ghost body; if it focuses on jealousy and contention, it is an asura body; if it focuses on the five precepts to guard against the five evils, it is a human body; if it focuses on the ten virtues to guard against the ten evils, or focuses on dhyāna meditation to guard against distraction, it is a heavenly body; if it focuses on impermanence, suffering, emptiness, signlessness, and wishlessness, it is a śrāvaka body; if it focuses on the dharma of the twelve links of dependent origination (dvādaśāṅgapratītyasamutpāda), it is a pratyekabuddha body; if it focuses on compassion and the six pāramitās, it is a bodhisattva body. > — English (machine translation) (machine translation) ### [90.5.4](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.4) 緣真如實相。 即佛身。 登難墜易。 多緣諸惡身。 故知諸身皆由心造。 譬如大地一能生種種牙。 若觀五受陰。 洞達空無所有。 從心所生。 一切諸身。 皆空無所有。 如翻大地。 草木傾盡。 故言即空。 若即空者。 永沈灰寂。 尚不能於一空心。 能起一身。 云何能得遊戲五道。 以現其身。 不能應以佛身得度者。 為現佛身。 應以三乘四眾天龍八部種種身得度者。 皆悉示現。 同其事業。 為此失故。 故言即假。 即假同六道身。 如是觀身。 墮在二邊。 非善觀身。 善觀身者。 大經云。 不得身。 不得身相。 乃至畢竟清淨。 為此義。 故云即中。 言即中者。 即是法身。 即空者。 即是報身。 即假者。 即是應身。 八觀心三涅槃者。 一性淨。 二圓淨。 三方便淨。 不生不滅名涅槃。 諸法實相。 不可染。 不可淨。 不染即不生。 不淨即不滅。 不生不滅。 名性淨涅槃。 修因契理。 惑畢竟不生。 智畢竟不滅。 不生不滅。 名圓淨涅槃。 寂而常照。 機感即生。 此生非生。 緣謝即滅。 此滅非滅。 不生不滅。 名方便淨涅槃。 諦觀心性。 本來寂滅。 不染不淨。 染故名生。 淨故名滅。 生滅不能毀故常。 不能染故淨。 不能礙故我。 不能受故樂。 是為性淨涅槃。 若妄念心起。 悉以正觀觀之。 令此正觀。 與法性相應。 妄念不能毀。 不能染。 不能礙。 不能受者。 名圓淨涅槃。 以無緣慈。 無生示生。 以同體悲。 無滅現滅。 一切生滅境界外道天魔。 不能毀。 不能染。 不能礙。 不能受者。 方便淨涅槃。 九觀心明三寶者。 佛法僧是為三。 可尊可重為寶。 至理可尊。 名法寶。 覺理之智可尊。 名佛寶。 毘盧遮那遍一切處。 即事而理。 此和可尊。 名僧寶。 諦觀一念之心。 即空即假即中。 是三寶。 三諦之理不覺故。 是法寶。 三諦之智能覺故。 是佛寶。 三諦三智相應和故。 是僧寶。 無諦智不發。 無智諦不顯。 智不和。 不能大用利益眾生。 二種皆可尊可重。 是故俱稱為寶。 十觀心明三德者。 云何三。 云何德。 法身般若解脫。 是為三。 常樂我淨。 是為德。 一法身者。 法名可軌。 諸佛軌之而得成佛。 故經云。 諸佛所師所謂法。 身者。 聚也。 一法具一切法。 無有缺減故名為身。 經云。 我身即是一切眾生真善知識。 般若者。 覺了諸法集散。 非集非散。 即是覺了三諦之法。 解脫者。 於諸法無染無住。 此三法。 皆具常樂我淨之四德。 諦觀一念之心。 即空即假即中。 即空故。 一空一切空。 無假無中而不空。 空無積聚而名藏。 藏具足故。 名之為德。 即假故。 一假一切假。 無空無中而不假。 假攝諸法。 亦名為藏。 藏具足故。 名之為德。 即中故。 一中一切中。 無空無假而不中。 中攝一切。 亦名為藏。 藏具足故。 稱之為德。 不可思議。 不縱不橫。 不並不別。 諸佛即中為體。 故名法身。 以即空為命。 故名般若。 以即既假為力。 故名解脫。 一一皆常樂我淨。 無有缺減。 故稱三德。 一一皆法界。 多所含藏。 故稱祕藏。 故淨名云。 諸佛解脫。 當於眾生心行中求。 當知我心亦然。 眾生亦然。 彼我既然。 諸佛亦然。 心佛及眾生。 是三無差別。 上十種三數。 亦一非一。 非一非非一。 不思議三法也。 始終只是一種三法。 在凡為三道。 若入聖成三德。 其餘約理智行解等。 成諸三法。 以為眷屬。 究竟不動眾生因地三道。 成滿諸佛果地三德。 本末相在。 因果同時。 以本有妙理。 故名三性。 妙理不虛。 故名三諦。 迷此妙理。 故名三障。 既有三世輪轉攀緣不息故。 名十二因緣具足三苦。 若欲反本還原。 > condition the true nature of reality (tathatā), it is the Buddha-body. To ascend is difficult, while to fall is easy; \[the mind\] mostly conditions bad bodies. Hence one knows that all bodies are produced by the mind. For example, the great earth alone can produce all kinds of sprouts. If one contemplates the five aggregates of appropriation, penetrating and realizing that they are empty and non-existent, then all bodies produced from the mind are completely empty and non-existent. It is like overturning the great earth so that grasses and trees are completely uprooted. Therefore it is called 'identical to emptiness' (ji-kong). If it were only identical to emptiness, one would sink forever into ash and extinction, unable even to raise a single body from a single empty mind—how could one sport playfully in the five destinies to manifest one's body? One could not manifest a Buddha-body for those who should be saved by a Buddha-body, nor could one manifest all kinds of bodies—of the three vehicles, the four assemblies, devas, nāgas, and the eight classes—to share in their enterprises for those who should be saved by them. Because of this flaw, it is said to be 'identical to the provisional' (ji-jia). 'Identical to the provisional' is the same as the bodies of the six destinies. Contemplating the body in this way falls into the two extremes; it is not good contemplation of the body. One who contemplates the body well is as the Mahāparinirvāṇasūtra states: 'One does not grasp a body, does not grasp bodily characteristics, up to being ultimately pure.' For this reason, it is said to be 'identical to the middle' (ji-zhong). What is said to be 'identical to the middle' is precisely the dharmakāya; what is 'identical to emptiness' is precisely the saṃbhogakāya; what is 'identical to the provisional' is precisely the nirmāṇakāya. / Eighth, contemplating the citta as the three nirvāṇas: first, purity of nature; second, complete purity; third, purity of expedient means. Non-arising and non-ceasing is called nirvāṇa. The real mark of all phenomena cannot be defiled and cannot be purified. Not being defiled, it does not arise; not being purified, it does not cease. Non-arising and non-ceasing is called the nirvāṇa of purity of nature. Cultivating causes to accord with principle, delusion ultimately does not arise and wisdom ultimately does not cease. Non-arising and non-ceasing is called the nirvāṇa of complete purity. Being quiescent yet ever-illuminating, it arises in response to the capacities \[of beings\]; this arising is non-arising. When conditions fade, it ceases; this ceasing is non-ceasing. Non-arising and non-ceasing is called the nirvāṇa of purity of expedient means. When one attentively contemplates the nature of the mind, it is originally quiescent and extinguished, neither defiled nor pure. Defilement is called arising; purity is called ceasing. Since arising and ceasing cannot destroy it, it is permanent; since it cannot be defiled, it is pure; since it cannot be obstructed, it is the self; since it cannot undergo \[suffering\], it is bliss. This is the nirvāṇa of purity of nature. If a mind of false thoughts arises, one contemplates it entirely with correct contemplation, causing this correct contemplation to correspond with the dharma-nature. When false thoughts cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is called the nirvāṇa of complete purity. Through causeless compassion, it displays arising without arising; through the compassion of identical substance, it manifests ceasing without ceasing. When all realms of arising and ceasing, heterodox paths, and heavenly māras cannot destroy it, cannot defile it, cannot obstruct it, and cannot affect it, this is the nirvāṇa of purity of expedient means. / Ninth, contemplating the citta to illuminate the Three Jewels: the Buddha, the Dharma, and the Saṅgha are the three; what is venerable and precious is the jewel. The ultimate principle being venerable is called the Dharma Jewel. The wisdom that awakens to the principle being venerable is called the Buddha Jewel. Vairocana omnipresent in all places, where phenomena are identical to principle—this harmony being venerable is called the Saṅgha Jewel. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle is the Three Jewels. Because the principle of the three truths is not awakened \[by itself\], it is the Dharma Jewel. Because the wisdom of the three truths can awaken \[to it\], it is the Buddha Jewel. Because the three truths and the three wisdoms correspond and harmonize, it is the Saṅgha Jewel. Without the truth, wisdom does not arise; without wisdom, the truth is not revealed. If wisdom is not harmonious, it cannot function extensively to benefit sentient beings. Both kinds are venerable and precious; therefore both are called jewels. / Tenth, contemplating the citta to illuminate the three virtues: what are the three, and what are the virtues? Dharmakāya, prajñā, and liberation are the three. Permanence, bliss, self, and purity are the virtues. First, as for the dharmakāya, 'dharma' means that which can serve as a model; the Buddhas take it as a model and thereby attain Buddhahood. Hence a sūtra says: 'That which all Buddhas take as teacher is what is called the Dharma.' 'Kāya' means accumulation: a single dharma possesses all dharmas without lack or deficiency, hence it is called 'kāya'. A sūtra says: 'My body is the true spiritual friend of all sentient beings.' Prajñā is the awakening to and understanding of the aggregation and dispersal of all dharmas as neither aggregation nor dispersal; that is, it is the awakening to and understanding of the dharma of the three truths. Liberation is being without defilement and without abiding regarding all dharmas. These three dharmas all possess the four virtues of permanence, bliss, self, and purity. Attentively contemplating a single thought-moment of the mind as identical to emptiness, identical to the provisional, and identical to the middle: being identical to emptiness, one emptiness is all emptiness; there is no provisional and no middle that is not empty. Emptiness without accumulation is called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the provisional, one provisional is all provisional; there is no emptiness and no middle that is not provisional. The provisional subsumes all dharmas and is also called the storehouse; because the storehouse is complete, it is called a virtue. Being identical to the middle, one middle is all middle; there is no emptiness and no provisional that is not the middle. The middle subsumes all and is also called the storehouse; because the storehouse is complete, it is called a virtue. They are inconceivable, neither vertical nor horizontal, neither combined nor distinct. The Buddhas take identity with the middle as substance, hence it is called dharmakāya; they take identity with emptiness as life, hence it is called prajñā; they take identity with the provisional as power, hence it is called liberation. Each and every one is permanence, bliss, self, and purity without lack or deficiency; hence they are called the three virtues. Each and every one is the dharmadhātu, abundantly containing and storing; hence they are called the secret storehouse. Therefore the Vimalakīrtinirdeśa says: 'The liberation of the Buddhas should be sought within the mental conduct of sentient beings.' One should know that one's own mind is also like this, and sentient beings are also like this; since both they and I are like this, all Buddhas are also like this. Mind, Buddha, and sentient beings—these three are without distinction. / The ten kinds of threefold groupings above are also one and not one, not one and not non-one—inconceivable threefold dharmas. From beginning to end, they are only a single kind of threefold dharma: in ordinary beings, they constitute the three paths; if one enters the noble \[state\], they become the three virtues. The rest, in terms of principle, wisdom, practice, understanding, and so forth, constitute various threefold dharmas to serve as their retinue. Ultimately, without moving the three paths of the causal stage of sentient beings, the three virtues of the fruition stage of all Buddhas are fully completed. Root and branch are mutually present; cause and effect are simultaneous. Because of the originally present subtle principle, they are called the three natures. Because the subtle principle is not false, they are called the three truths. Confused about this subtle principle, they are called the three obstacles. Since there is the continuous clinging of transmigration through the three times, they are called the twelve links of dependent origination possessing the three sufferings. If one wishes to return to the source and revert to the origin, > — English (machine translation) (machine translation) ### [90.5.5](https://indike.org/pramana/in.bauddha.taisho.2016.90.5.5) 了達今日三障。 即是本來三性。 故名三觀。 妙理顯現。 故名三德。 又軌即行人。 呼為三法。 所照為三諦。 所發為三觀。 觀成為三智。 教他呼為三語。 歸宗呼為三趣。 得斯意類。 一切皆成法門。 今又以三軌。 類通因中三道。 一苦道。 二煩惱道。 三業道。 苦道即真性軌。 經云。 世間相常住。 豈不即彼生死而是法身耶。 煩惱道即觀照軌。 觀照本照惑。 無惑則無照。 一切法空是也。 資成軌即業道。 惡是善資。 無惡亦無善。 書云。 善者是不善人之師。 不善者是善人之資。 經云。 我等念佛故。 皆當忍是事。 惡不來加。 不得用念。 所以云。 善知識者。 提婆達多是。 又云。 苦即法身。 非顯現故名法身。 貪恚癡即般若。 非能明故名般若。 無所可照。 性自明了。 業行繫縛。 皆名解脫。 非斷縛而脫。 亦無體可繫。 亦無能繫。 故稱解脫。 又先德云。 應說。 佛地障累盡。 故稱解脫。 體色實性。 即如來身。 種智圓明。 為大般若。 三事即我。 何處縱橫。 我即三事。 若為成別。 如是安住。 乃大涅槃。 良為一切諸佛。 即一色心。 心為能變。 色為所變。 所變即相見。 能變即自證。 體既無別。 誰復縱橫。 直由不了心緣。 生二妄想。 相縛麁重。 遂成羈礙。 迷執色相。 為我所身。 我所身生。 實由癡闇。 癡闇覆故。 見死見生。 生死相漂。 心亦流轉。 流轉之苦。 素在身心。 若能了心及境。 則妄想不生。 相縛既除麁重亦遣。 永絕羈礙。 遂成解脫。 通達色相。 皆藏性現。 無復我所。 即如來身。 照阿陀那甚深細處。 癡闇不覆。 為摩訶般若。 悟斯本性。 由來不生。 體用無窮。 終亦不滅。 又三德者。 有道前性得。 道中分得。 道後究竟得。 若性得者。 如維摩經云。 眾生如。 彌勒如。 一如無二如。 此性得法身。 一切眾生。 即菩提相。 不可復得。 此性得般若。 一切眾生即涅槃相。 不可復滅。 此性得解脫。 此約道前圓性得。 道中圓分得。 即從十住位。 至等覺。 五十一位。 圓修智斷等。 道後圓究竟得。 即果上義。 既了性得。 須具歷後二德。 以五忍六即簡其訛濫。 直至圓滿妙覺究竟之位。 如入此錄中。 智眼明淨。 圓修圓解。 雙照雙遮。 二鳥俱遊。 不墮偏見。 一義不動。 分別了然。 如懸鏡高堂。 無心虛照。 萬像斯鑑。 不簡妍媸。 以絕常無常之靜心。 照常無常之圓理。 遮照無滯。 破立同時。 即非常非無常。 而常而無常。 常與無常。 唯論真性。 一一之性。 性攝無邊。 淨名經云。 畢竟不生不滅。 是無常義。 遠大師云。 實相理窮。 名為畢意。 體寂無為。 名不生滅。 此不生滅。 是彼無常真實性故。 名無常義。 肇法師云。 畢竟者。 決定之詞也。 小乘觀法。 以生滅為無常義。 大乘之士。 以不生滅為無常義。 無常名同。 而幽致殊絕。 其道虛微。 故非常情之所能測。 妙得其旨。 其唯淨名乎。 遣常。 故言無常。 非謂有無常。 無常與常俱無故。 云畢竟不生不滅。 是無常義。 又非常者。 性徹相故。 非無常者。 相徹性故。 如庵提遮女經云。 生滅與不生滅。 交絡而釋。 經中答文殊師利言。 若知諸法畢竟生滅。 變易無定。 如幻相。 而能隨其所宜有所說者。 是為常義。 以諸法生不自得生。 滅不自得滅故。 云何無常。 謂若知諸法畢竟不生不滅。 隨如是相。 而能隨其所宜而有所說。 是無常義。 以諸法自在。 變易無定。 明不自得。 隨。 如是知說者。 為常義也。 釋曰。 此意正顯性相交徹。 二義相成。 生滅相盡。 無常即常故。 不生不滅是無常義。 隨緣變易。 常即無常。 > To thoroughly comprehend that the three obstacles of today are originally identical to the three natures is called the three contemplations. The revelation of the wondrous principle is called the three virtues. Furthermore, the tracks are the practitioner, referred to as the three dharmas. What is illuminated is the three truths; what is brought forth is the three contemplations; when the contemplations are accomplished they become the three knowledges; teaching others is called the three terms; and returning to the source is called the three destinations. When this kind of meaning is attained, everything becomes a Dharma-door. Now again, by means of the three tracks, one may correlate and connect with the three paths in the cause: first, the path of suffering; second, the path of afflictions; third, the path of karma. The path of suffering is the track of true nature. A sūtra says: 'The worldly characteristics are permanently abiding.' Is this not that very saṃsāra being the dharmakāya? The path of afflictions is the track of contemplative illumination. Contemplative illumination originally illuminates confusion; without confusion, there is no illumination. This is 'all dharmas are empty.' The track of assisting accomplishment is the path of karma. Evil is the assistance of good; without evil, there is also no good. A text says: 'A good person is the teacher of an unvirtuous person; an unvirtuous person is the resource of a good person.' A sūtra says: 'Because we are mindful of the Buddha, we must endure these matters.' If evil does not come upon us, we could not apply mindfulness. Therefore it is said: 'A good friend is Devadatta.' It is also said: 'Suffering is the dharmakāya; it is not because it becomes apparent that it is called the dharmakāya. Greed, hatred, and ignorance are prajñā; it is not because they can illuminate that they are called prajñā. There is nothing to be illuminated, and their nature is spontaneously clear. Karmic actions and fetters are all called liberation; it is not by severing bonds that one is liberated, nor is there any substance that can be bound, nor anyone capable of binding; hence it is called liberation.' Furthermore, an ancient master of virtue said: 'It should be said that when the obstacles and encumbrances on the Buddha-stage are exhausted, it is called liberation. The true nature of the substance of form is the Tathāgata's body. The complete brilliance of sarvākārajñatā is great prajñā. These three things are the self; where could there be horizontal or vertical \[distinctions\]? The self is these three things; how could difference be established? Abiding in this way is great nirvāṇa.' This is truly because all buddhas are just the one form and mind. Mind is the transformer, and form is what is transformed. What is transformed is the objective characteristic and the seeing; what transforms is the self-witnessing \[aspect\]. Since substance has no difference, who can speak of horizontal or vertical? It is simply due to failing to understand the conditioning of the mind that two false thoughts arise. Object-fetters and coarseness thereby form hindrances. Delusion grasps form and marks as the body belonging to oneself. The arising of a body belonging to oneself truly originates from the darkness of ignorance. Because it is covered by the darkness of ignorance, one sees dying and sees living. Dying and living toss one about, and the mind also transmigrates. The suffering of transmigration has always been within body and mind. If one can understand mind and objects, then false thoughts do not arise. When object-fetters are eliminated, coarseness is also dispelled, hindrances are eternally severed, and liberation is thereby accomplished. Comprehending that form and marks are all manifestations of the nature of the storehouse, there is no longer anything belonging to oneself: this is the Tathāgata's body. Illuminating the profound and subtle aspects of the ādāna, uncovered by the darkness of ignorance: this is mahāprajñā. Awakening to this original nature as originally unborn, its substance and function are inexhaustible, and ultimately never cease. Furthermore, concerning the three virtues, there is attainment through nature before the path, partial attainment during the path, and ultimate attainment after the path. As for attainment through nature: as the Vimalakīrti-sūtra says, 'The suchness of sentient beings and the suchness of Maitreya are one suchness, not two suchnesses.' This is the dharmakāya attained through nature. 'All sentient beings are the mark of bodhi, which cannot be attained again.' This is prajñā attained through nature. 'All sentient beings are the mark of nirvāṇa, which cannot be extinguished again.' This is liberation attained through nature. This refers to the complete attainment through nature before the path. Complete partial attainment during the path: that is, the fifty-one stages from the ten abodes to equal awakening, wherein one completely cultivates wisdom and eradication. Complete ultimate attainment after the path: that is, the meaning on the fruit stage. Having understood attainment through nature, one must fully pass through the latter two virtues, using the five kṣāntis and the six identifications to sift out errors and excesses, straight until reaching the complete and ultimate stage of wondrous awakening. If one enters into this Record, the eye of wisdom is clear and pure, with complete cultivation and complete understanding, simultaneous illumination and simultaneous cessation; the two birds fly together, not falling into one-sided views. The one meaning does not stir, yet distinctions are completely clear. Like a mirror hung in a high hall, devoid of intention yet illuminating the void, the myriad forms are all reflected without distinguishing between beautiful and ugly. With a quiet mind that has severed permanence and impermanence, one illuminates the complete principle of permanence and impermanence. Cessation and illumination are unhindered; refutation and establishment are simultaneous. It is neither permanent nor impermanent, yet permanent and impermanent. Permanence and impermanence are discussed solely in terms of the true nature. Each and every nature contains the boundless. The Vimalakīrti-sūtra says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Master Huiyuan said: 'Exhausting the principle of the real mark is called "ultimate". Substance being tranquil and unconditioned is called "neither arising nor ceasing". Because this neither arising nor ceasing is the true nature of that impermanence, it is called the meaning of impermanence.' Dharma Master Sengzhao said: '"Ultimately" is a definitive word. The Hinayana contemplation of dharmas takes arising and ceasing as the meaning of impermanence. The masters of the Mahāyāna take non-arising and non-ceasing as the meaning of impermanence. The name "impermanence" is the same, yet the profound purport is completely distinct. Its path is empty and subtle, hence it is not what ordinary sentiments can measure. As for wondrously grasping its principle, is it not only Vimalakīrti?' Dispelling permanence, it is therefore called impermanence; it does not mean there exists an impermanence. Because impermanence and permanence are both absent, it says: 'Ultimately neither arising nor ceasing is the meaning of impermanence.' Furthermore, it is not permanent because the nature penetrates the characteristics; it is not impermanent because the characteristics penetrate the nature. As the Sūtra of the Woman Āmrapālī says, arising and ceasing and non-arising and non-ceasing are explained in intertwining fashion. In the sūtra, answering Mañjuśrī, she says: 'If one knows that all dharmas ultimately arise and cease, changing without constancy like illusory marks, and can preach in accordance with what is fitting, this is the meaning of permanence. Because the arising of all dharmas cannot arise of itself, and their ceasing cannot cease of itself. What is impermanence? It means that if one knows that all dharmas are ultimately neither arising nor ceasing, following such marks, and can preach in accordance with what is fitting, this is the meaning of impermanence. Because all dharmas are sovereign, changing without constancy, clearly unable to attain \[existence\] of themselves. Following \[this\], for those who know and speak in this way, it is the meaning of permanence.' Interpretation: This idea precisely reveals that nature and characteristics mutually interpenetrate, and the two meanings are mutually accomplished. The marks of arising and ceasing are exhausted, and impermanence is precisely permanence; therefore, non-arising and non-ceasing is the meaning of impermanence. Changing in accordance with conditions, permanence is precisely impermanence; > — English (machine translation) (machine translation) _First 5 of 7 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2016.90.5)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.90.5.1) — English, machine translation ## Linked texts (1) - [金光明經玄義](https://indike.org/pramana/in.bauddha.taisho.1783.2.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.90.5](https://indike.org/pramana/in.bauddha.taisho.2016.90.5) · Pramāṇa