緇門警訓 8.29

8.29

夫欲念經滅罪。第一先須盥漱整威儀。別座跏趺而坐。第二入觀所坐之座高廣嚴好。次觀座下皆有天龍八部四眾圍繞聽法。次須運心作觀。觀我能為法師傳佛正教。為四眾說想所出聲。非但此一席眾。乃至十方皆得聽受。名為假觀。次觀能說之人所念之經。何者是經為經卷。是為紙墨。是為標軸。是誦者為當心念是口念。是為齦齶和合而出。為有我身為無我身。誰是念者。觀此四眾。為是實有。為後想生。四眾非有。推尋畢竟無有我。能念者是名空觀。雖無所念之經。而有經卷紙墨文字。雖無能念之人。而有我身為四眾宣念。雖非內外不離內外。雖非經卷不離經卷。雖非心口不出心口。從始至終必無差謬。名不可思議。能作此解能作此觀。名為三觀。於一念得不前不後三觀宛然雖無施者而有法施。雖無受者四眾宛然。雖無法座登座宣說。非一二三而一二三。名為法施檀波羅蜜。專心執持無諸遮礙。名為持戒。忍耐惡覺名聞財利皆不能惱。名之為忍。一心不息從始至終無有慚愧。名為精進。專念此經無有愛味。名之為禪。分別無謬序正流通無不諦了。字句分明。名為般若。是名六波羅蜜具足。自行此法名之為實。傳授外人名之為權。若從生至老一生已辦。以此成功德。於無始心名為正因種子。若有心觀名為了因。高座四眾說授因緣名為因緣。三因具足。若觀未明但是性德。研之不已觀心相應。名托聖胎以胎業成就名為修德。中間四十二位亦名性修。至於極果名為種智。伊字三點不縱不橫。名大涅槃。名到彼岸。名第一義空平等大慧。是名念經正觀。三世諸佛無不從此而生。信者可施無問莫說。第三流通者。若自調自度不名為慈。見苦不救不名為悲。既修正觀現前。復應莊嚴法界所念經竟。出觀之後以此道觀功德已登正覺之者。願度眾生入位之人。悉登上地。未入位者即運慈悲二法。願未來世成等正覺也。

Now, if one wishes to recite scriptures to eliminate sins: First, one must wash, rinse, and adjust deportment, sitting cross-legged on a separate seat. Second, one enters contemplation: the seat upon which one sits is lofty, vast, and adorned. Next, contemplate beneath the seat that the eight classes of devas and dragons and the four assemblies are all gathered around to listen to the Dharma. Next, one must apply the mind to form a contemplation, contemplating that I am able to serve as a Dharma master transmitting the Buddha's true teaching, preaching to the four assemblies, visualizing the sound produced: not only this single assembly of listeners, but even the ten directions can hear and receive it; this is called the contemplation of the conventional. Next, contemplate the person who can preach and the scripture that is recited: What is the scripture? Is it the scripture scroll? Is it the paper and ink? Is it the roller and spindle? Is it the reciter? Does it recite from the mind or from the mouth? Does it emerge from the conjunction of gums and palate? Is there my body, or is there no body of mine? Who is the reciter? Contemplate these four assemblies: Are they real, or are they born from subsequent thoughts? The four assemblies do not exist; inquiring thoroughly, ultimately there is no self. That which can recite is called the contemplation of emptiness. Although there is no scripture that is recited, there are the scripture scrolls, paper, ink, and characters. Although there is no person who can recite, there is my body proclaiming and reciting for the four assemblies. Although it is neither internal nor external, it is not apart from internal and external. Although it is not the scripture scroll, it is not apart from the scripture scroll. Although it is not mind and mouth, it does not depart from mind and mouth. From beginning to end, there is surely no error; this is called the inconceivable. Being able to form this understanding and this contemplation is called the three contemplations. Attained in a single thought-moment, neither before nor after, the three contemplations are vividly manifest: although there is no giver, there is the gift of Dharma; although there are no recipients, the four assemblies are vividly manifest; although there is no Dharma seat, one ascends the seat and proclaims; not one, two, or three, yet one, two, and three; this is called the dāna-pāramitā of Dharma-giving. Single-mindedly maintaining it without impediments is called holding the precepts. Enduring bad perceptions so that fame, gain, and wealth cannot afflict one is called patience. Single-minded and unceasing from beginning to end without shame or regret is called vigor. Exclusively mindful of this scripture without relish or attachment is called meditation. Discriminating without error, completely understanding the preface, main body, and dissemination, with distinct characters and phrases, is called prajñā. This is called the fulfillment of the six pāramitās. Practicing this method oneself is called the real; transmitting it to others is called the expedient. If one completes it through one lifetime from birth to old age, using this to achieve merit, in the beginningless mind it is called the seed of the direct cause. If there is mental contemplation, it is called the revealing cause. The causal conditions of the high seat and the four assemblies preaching and transmitting are called the conditioning causes. The three causes are complete. If contemplation is not yet clear, it is merely the inherent virtue of nature; investigating it unceasingly until the contemplative mind corresponds, this is called abiding in the holy womb; through the fulfillment of the womb's karma, it is called cultivated virtue. The forty-two stages in between are also called nature and cultivation. Arriving at the ultimate fruition is called the knowledge of all modes. The three dots of the letter 'i', neither vertical nor horizontal, are called the great nirvāṇa, called reaching the other shore, called the great equal wisdom of ultimate emptiness. This is called the correct contemplation of reciting scriptures. All Buddhas of the three times are born from this. It may be bestowed on believers; do not speak it to those who do not ask. Third, dissemination: If one tames and liberates only oneself, it is not called loving-kindness; if one sees suffering and does not rescue, it is not called compassion. Since the correct contemplation has been cultivated in the present, one should further adorn the dharmadhātu. After completing the recited scripture and emerging from contemplation, using this merit of the contemplation of the Way, one vows that those who have already attained true enlightenment may liberate sentient beings, those who have entered stages may all ascend to higher grounds, and for those who have not entered stages, one arouses the two dharmas of loving-kindness and compassion, vowing that in future ages they will attain equal and true enlightenment.