[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) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 9.51 # 出三藏記集 9.51 出三藏記集 9.51 - **Language:** Classical Chinese ### [9.51](https://indike.org/pramana/in.bauddha.taisho.2145.9.51) 禪法者。向道之初門。泥洹之津徑也。此土先出修行大小十二門大小安般。雖是其事既不根悉。又無受法。學者之戒蓋闕如也。究摩羅法師。以辛丑之年十二月二十日。自姑𮍏至常安。予即以其月二十六日。從受禪法。既蒙啟授。乃知學有成准法有成條。首楞嚴經云。人在山中學道。無師道終不成。是其事也。尋蒙抄撰眾家禪要。得此三卷。初四十三偈。是究摩羅羅陀法師所造。後二十偈。是馬鳴菩薩之所造也。其中五門。是婆須蜜僧伽羅叉漚波崛僧伽斯那勒比丘馬鳴羅陀禪要之中。抄集之所出也。六覺中偈。是馬鳴菩薩修習之。以釋六覺也。初觀婬恚癡相及其三門。皆僧伽羅叉之所撰也。息門六事諸論師說也。菩薩習禪法中。後更依持世經益十二因緣一卷要解二卷。別時撰出。夫馳心縱想。則情愈滯而惑愈深繫意念明。則澄鑒朗照而造極彌密。心如水火。擁之聚之。則其用彌全。決之散之。則其勢彌薄。故論云。質微則勢重。質重則勢微。如地質重故勢不如水。水性重故力不如火。火不如風。風不如心。心無形故力無上。神通變化八不思議。心之力也。心力既全。乃能轉昏入明。明雖愈於不明。而明未全也。明全在于忘照。照忘然後無明非明。無明非明。爾乃幾乎息矣。幾乎息矣。慧之功也。故經云。無禪不智無智不禪。然則禪非智不照。照非禪不成。大哉禪智之業。可不務乎。出此經後至弘始九年閏月五日。重求撿挍。懼初受之不審。差之一毫。將有千里之降詳而定之。輒復多有所正既正既備。無間然矣。 > The methods of dhyāna are the primary gate leading to the Way, the ford and path to nirvāṇa. Formerly translated in this land were the \*Xiuxing\* \[sūtras\], the larger and smaller \*Twelve Gates\*, and the larger and smaller \*Ānāpāna\[smṛti\]\*. Although these treated the matter, their roots were not fully grasped, nor was there a method of transmission; thus the disciples' precepts and regulations were entirely lacking. On the twentieth day of the twelfth month in the xinchou year, Master Kumāra\[jīva\] arrived in Chang'an from Guzang. On the twenty-sixth day of that same month, I received the methods of dhyāna from him. Having been blessed with his instruction, I came to realize that study possesses established standards and the Dharma has set regulations. As the \*Śūraṅgama-sūtra\* says: 'If a person studies the Way in the mountains without a teacher, his realization of the Way will never be accomplished.' This refers precisely to such matters. Soon after, he excerpted and compiled the meditation essentials of the various masters, obtaining these three fascicles. The initial forty-three verses were composed by Master Kumāralāta; the latter twenty verses were composed by the Bodhisattva Aśvaghoṣa. The five gates therein were extracted and compiled from the meditation essentials of Vasumitra, Saṅgharakṣa, Upagupta, Saṅghasena, the bhikṣu Le, Aśvaghoṣa, and \[Kumāra\]lāta. The verses among the six awarenesses are what Bodhisattva Aśvaghoṣa practiced in order to explain the six awarenesses. The initial contemplation of the marks of lust, anger, and delusion, along with its three gates, was entirely composed by Saṅgharakṣa. The six matters of the breath gate are the expositions of the various masters of the treatises. Within the bodhisattva practices of dhyāna, he later separately compiled and extracted one fascicle on the twelvefold conditioned arising and two fascicles of essential explanations based on the \*Lokadhara-sūtra\*. Now, if one gives free rein to the mind and indulges in discursive thoughts, one's emotional attachments will stagnate further and confusion will deepen; if one ties one's thoughts to luminosity, then lucid inspection will shine brightly and reaching the ultimate will become increasingly profound. The mind is like water and fire: if one hems it in and gathers it together, its function will be completely preserved; if one breaches it and scatters it, its force will grow increasingly feeble. Therefore a treatise states: 'When the substance is subtle, its power is heavy; when the substance is heavy, its power is subtle.' For instance, because earth's substance is heavy, its power is not equal to water; because water's nature is heavy, its force is not equal to fire; fire is not equal to wind; and wind is not equal to mind. Because the mind is formless, its power is supreme. Spiritual penetrations, transformations, and the eight inconceivable qualities are all the power of the mind. Once the mind's power is intact, one can turn darkness into illumination. Although illumination surpasses non-illumination, illumination is not yet complete. The completion of illumination consists in forgetting illumination; only after illumination is forgotten is there neither non-illumination nor illumination. Neither non-illumination nor illumination—thereupon it nearly attains cessation. Nearly attaining cessation is the achievement of wisdom. Therefore a scripture says: 'Without dhyāna there is no wisdom; without wisdom there is no dhyāna.' Thus, if dhyāna lacks wisdom it does not illuminate; if illumination lacks dhyāna it is not accomplished. Great indeed is the enterprise of dhyāna and wisdom! How could one not strive for it? After this scripture was produced, on the fifth day of the intercalary month of the ninth year of the Hongshi era, we sought once more to examine and verify it. Fearing that our initial reception had not been scrupulous, and that an error of a hair's breadth might lead to a deviation of a thousand miles, we investigated in detail and established it, whereupon much was repeatedly corrected. Having been corrected and completed, it leaves nothing to be desired. > — English (machine translation) (machine translation) - [Previous: 9.50](https://indike.org/pramana/in.bauddha.taisho.2145.9.50) - [Next: 9.52](https://indike.org/pramana/in.bauddha.taisho.2145.9.52) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2145.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.9.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.9.51](https://indike.org/pramana/in.bauddha.taisho.2145.9.51) · Pramāṇa