[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 50.34 # 佛祖統紀 50.34 佛祖統紀 50.34 - **Language:** Classical Chinese ### [50.34](https://indike.org/pramana/in.bauddha.taisho.2035.50.34) 止觀用也。本乎明靜。明靜德也。本乎一性。性體本覺謂之明。覺體本寂謂之靜。明靜不二謂之體。體無所分則明靜安寄。體無不備則明靜斯在。語體則非一而常一。語德乃不二而常二。秖分而不分。秖一而不一耳體德無改。強名為萬法之性。體德無住。強名為萬法之本。萬法者復何謂也。謂舉體明靜之所為也。何其然乎。良由無始本覺之明強照照生而自惑謂之昏。無始無住之本隨緣緣起而自亂謂之動。昏動既作萬法生焉。揑目空華豈是他物。故云不變隨緣名之為心。隨緣不變名之為性。心昏動也。性明靜也。若知無始即明而為昏。故可了今即動而為靜。於是聖人見其昏動可即也明靜可復也故因靜以訓止。止其動也。因明以教觀。觀其昏也。使其究一念。即動而靜。即昏而明。昏動既息。萬法自亡。但存乎明靜之體矣。是為圓頓。是為無作。是如來行。是照性成修。修成而用廢。誰論止觀。體顯而性泯。亦無明靜。豁然誰寄。無所名焉。為示物指歸。止成謂之解脫。觀成謂之般若。體顯謂之法身。是三即一。是一即三。如伊三點。如天三日。非縱橫也。非一異也。是謂不思議二德。是為大般涅槃也。嗚呼此法。自鶴林韜光授大迦葉。迦葉授之阿難。阿難而下燈燈相屬。至第十一馬鳴。鳴授龍樹。樹以此法寄言於中觀論。論度東夏獨淮河慧文禪師解之授南嶽大師。南嶽從而照心。即復於性獲六根清淨。位隣乎聖。斯止觀之用驗矣。我大師惜之無聞後代。從大悲心出此數萬言。目為大乘止觀。亦名一乘。亦名曲示心要。分為二卷。初卷開止觀之解。次卷示止觀之行。解行備矣。猶目足焉。俾我安安不遷而運到清涼之池。噫斯文也。歲月遼遠。因韜晦於海外。道將復行也。果於咸平三祀。日本國圓通大師寂照。錫皆扶桑。杯泛諸夏。既登鄮嶺。解篋出卷。天竺沙門遵式首而得之。度支外郎朱公頓冠首序。出奉錢（奉音鳳。祿也。作俸旨葑皆誤）模板。而廣行之。大矣哉。斯文也。始自西傳。猶月之生。今復東返。猶日之升。素景圓暉。終環回於我土也。因序大略以紀顯晦耳。 > Calming and contemplation (śamatha-vipaśyanā) are the function. They are rooted in luminosity and stillness. Luminosity and stillness are virtues. They are rooted in the single nature. The substance of the nature is originally awake, which is called luminosity; the substance of awakening is originally still, which is called stillness. The non-duality of luminosity and stillness is called the substance. If the substance had no divisions, where would luminosity and stillness dwell? If the substance lacked nothing, luminosity and stillness are fully present here. In terms of substance, it is not one yet is constantly one; in terms of virtues, it is not two yet is constantly two. It is merely divided yet undivided, merely one yet not one. The substance and virtues undergo no alteration; it is forcibly named the nature of all phenomena. The substance and virtues are without abiding; it is forcibly named the root of all phenomena. What are all phenomena? They are the workings of the full substance of luminosity and stillness. Why is this so? Truly, because the innate luminosity of beginningless original awakening forcibly shines, shining arises and generates self-delusion, which is called obscurity; the beginningless, non-abiding root accords with conditions, and conditioning arises to generate self-turmoil, which is called movement. Once obscurity and movement arise, all phenomena are born. Compressing the eyes to see flowers in the sky—how could they be something else? Therefore it is said: unchanging yet according with conditions is named 'mind'; according with conditions yet unchanging is named 'nature'. The mind is obscurity and movement; the nature is luminosity and stillness. If one knows that beginningless luminosity itself becomes obscurity, one can understand that present movement itself becomes stillness. Thereupon, the sages saw that obscurity and movement can be directly identified with \[luminosity and stillness\], and that luminosity and stillness can be restored. Hence, relying on stillness, they instructed in calming—calming its movement; relying on luminosity, they taught contemplation—contemplating its obscurity. They caused one to scrutinize a single thought: movement is immediately stillness, and obscurity is immediately luminosity. Once obscurity and movement cease, all phenomena vanish of themselves, and only the substance of luminosity and stillness remains. This is the perfect and sudden; this is non-action; this is the Tathāgata's practice; this is illuminating the nature to accomplish cultivation. When cultivation is accomplished, function is discarded—who speaks of calming and contemplation? When the substance is revealed, the nature is obliterated—there is also neither luminosity nor stillness. In such openness, where could anything lodge? There is nothing to name it. To show beings what to return to, the accomplishment of calming is called liberation; the accomplishment of contemplation is called prajñā; the revelation of the substance is called the dharmakāya. These three are one; this one is three. Like the three dots of the letter \[i\], like three suns in the sky, they are neither vertical nor horizontal, neither identical nor different. These are called the inconceivable \[three\] virtues; this is the Great Parinirvāṇa. Alas! From the time this Dharma concealed its light in the Crane Forest, it was transmitted to Mahākāśyapa; Kāśyapa transmitted it to Ānanda, and from Ānanda onward, lamp passed to lamp in succession, reaching the eleventh, Aśvaghoṣa; Aśvaghoṣa transmitted it to Nāgārjuna; Nāgārjuna entrusted this Dharma in words in the Madhyamaka-śāstra. When this treatise crossed to the Eastern Xia, Chan Master Huiwen of the Huai River alone understood it and transmitted it to the Great Master of Nanyue. Following it, Nanyue illuminated his mind, returned to the nature, and attained the purification of the six sense faculties, his stage bordering on sagehood. Here was the verified function of calming and contemplation! Our Great Master lamented that future generations would not hear of it, and out of his great compassionate mind produced these tens of thousands of words, titling it \*Mahāyāna Calming and Contemplation\*, also named \*Single Vehicle\*, and also named \*Detailed Demonstration of the Mind Essentials\*, dividing it into two rolls. The first roll opens understanding of calming and contemplation; the second roll shows the practice of calming and contemplation. Understanding and practice being complete, it is like having both eyes and feet, enabling us to journey smoothly without deflection to the Pool of Coolness. Ah, this text! Over long years, it remained hidden overseas. When the Dao was about to circulate once more, indeed in the third year of Xianping, Master of Complete Penetration Jakuchō of Japan set his staff across Fusang and floated his bowl to the realm of the Xia. Having climbed Mount Mao, he opened his satchel and brought forth the rolls. The Śramaṇa Zunshi of Tianzhu was the first to obtain them. Lord Zhu Dun, Assistant Director of the Bureau of Funds, wrote a preface for it, contributed his official salary to carve printing blocks, and widely disseminated it. How magnificent! This text originally was transmitted from the west, like the rising of the moon; now it returns from the east, like the ascending of the sun. The pristine scenery and round radiance at last circle back to our land. I have accordingly drafted this general outline to record its obscurity and illumination. > — English (machine translation) (machine translation) - [Previous: 50.33](https://indike.org/pramana/in.bauddha.taisho.2035.50.33) - [Next: 50.35](https://indike.org/pramana/in.bauddha.taisho.2035.50.35) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.2035.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.50.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.50.34](https://indike.org/pramana/in.bauddha.taisho.2035.50.34) · Pramāṇa