[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) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 1.36 # 萬善同歸集 1.36 萬善同歸集 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.2017.1.36) 「《止觀》云：『圓教初心，理觀雖諦，法忍未成，須於淨地嚴建道場，晝夜六時，修行五悔，懺六根罪，入觀行即乘戒兼急，理事無瑕，諸佛威加，真明頓發，直至初住，一生可階。』上都儀云：『夫歸命三寶者，要指方立相，住心取境，不明無相離念也。佛懸知凡夫繫心，尚乃不得，況離相耶？如無術通人，居空造舍也。依寶像等三觀，必得不疑。』佛言：『我滅度後，能觀像者，與我無異。』《大智論》云：『菩薩唯以三事無厭：一、供養佛無厭。二、聞法無厭。三、供給僧無厭。』天台智者問云：『世間有空行人，執其癡空，不與修多羅合，聞此觀心，而作難言：「若觀心是法身等，應觸處平等，何故經像生敬，紙木生慢？敬慢異故，則非平等；非平等故，法身義不成。」答：「我以凡夫位中，觀如是相耳，為欲開顯此實相，恭敬經像，令慧不縛；使無量人，崇善去惡，令方便不縛，豈與汝同耶？」』乃至廣興法會，建立壇儀，手決加持，嚴其勝事，遂得道場現證、諸佛威加，皆是大聖垂慈，示其要軌。或覩香華之相，戒德重清；或見普賢之身，罪源畢淨，因茲法事圓備，佛道遐隆，現斯感通，歸憑有據。是以須遵往聖，事印典章，不可憑虛出於胸臆，毀德壞善，翻墮邪輪，撥有凝空，枉投邪羂。」 > The Mohe zhiguan states: 'For a beginner in the perfect teaching, though contemplation of principle is clear, forbearance regarding dharmas is not yet achieved. One must set up and adorn a place of practice on pure ground, and in the six intervals of the day and night cultivate the five repentances, repenting of sins committed through the six sense faculties. Entering contemplation practice means giving equal urgency to both vehicle and precepts; phenomena and principle are flawless; with the empowerment of the buddhas, true illumination suddenly dawns, proceeding straight to the first abhimukha stage, which can be reached in a single lifetime.' The Ritual Guidelines of the Upper Capital states: 'Taking refuge in the Three Jewels requires pointing to a direction and establishing marks, fixing the mind, and grasping an object; it does not mean formlessness and separation from thought. The Buddha foresaw that ordinary beings cannot even manage to bind their minds, let alone become separated from marks. That would be like an unskilled person trying to build a house in empty space. Relying on the three contemplations of precious images and the like, attainment is certain beyond doubt.' The Buddha said: 'After my parinirvāṇa, those who are able to contemplate my image are no different from me.' The Da zhidu lun states: 'Bodhisattvas are never satiated with only three things: first, they are never satiated with making offerings to the Buddha; second, they are never satiated with hearing the Dharma; third, they are never satiated with providing for the Saṅgha.' Tiantai Zhiyi asked: 'There are practitioners in the world who cultivate emptiness but cling to foolish emptiness, which does not accord with the sūtras. Hearing this contemplation of mind, they raise an objection: "If contemplation of mind is the dharmakāya, it should be equal in all things. Why give rise to reverence toward scriptures and images, yet harbor contempt toward paper and wood? Since reverence and contempt differ, there is no equality; since there is no equality, the meaning of dharmakāya is not established." The answer is: "Because I am in the rank of an ordinary being, I contemplate such marks only to disclose this dharmatā. By revering scriptures and images, wisdom is not bound; by causing immeasurable people to venerate the good and eliminate evil, skillful means are not bound. How could this be the same as your view?"' Furthermore, widely organizing Dharma assemblies, establishing altar rituals, conferring empowerment with hand gestures, and adorning sublime undertakings bring about actual realization in the place of practice and the empowerment of the buddhas; these are all the Great Sage extending compassion to demonstrate the essential protocols. Whether seeing signs of incense and flowers so that virtue of the precepts is made pure again, or beholding Samantabhadra's body so that the source of sin is entirely cleansed, through these the Dharma practices are made complete and the Buddha's path flourishes far and wide. With such spiritual resonance manifest, taking refuge has its basis. Therefore, one must follow the ancient sages and confirm matters by the canons, rather than relying on empty speculation born of personal opinion, destroying virtue, ruining the good, falling back into the cycle of heterodoxy, rejecting existence, stagnating in emptiness, and fruitlessly throwing oneself into the snare of error. > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.2017.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.2017.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2017.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.1.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.1.36](https://indike.org/pramana/in.bauddha.taisho.2017.1.36) · Pramāṇa