諸經要抄 1.5

1.5

"Śāriputra, at that time this person has nothing whatsoever, quiescent (śānti) and devoid of intrinsic nature, not accumulating marks and extinguishing all dharmas. This is called cultivating buddhānusmṛti. Buddhānusmṛti is called destroying all vitarka-vicāra, both wholesome and unwholesome. To be without vitarka and without vicāra, still and devoid of conceptions, is called buddhānusmṛti. Why is this? One should not recollect the Buddhas by means of vitarka-vicāra. To be without vitarka and without vicāra is called pure buddhānusmṛti. Śāriputra, all conceptions that arise following thoughts are false views (mithyā-dṛṣṭi). Śāriputra, to conform to having nothing whatsoever, having no vitarka and no vicāra, no arising and no ceasing, and to thoroughly penetrate this is called buddhānusmṛti. In such mindfulness there is no craving and no clinging, no resistance and no compliance, no name and no mark, no conception and no speech—this alone is called buddhānusmṛti. In this, there is not even the subtlest small thought, how much less the coarse actions of body, speech, and mind. To be in a state devoid of actions of body, speech, and mind, without thought and without discrimination, empty, quiescent, devoid of intrinsic nature, extinguishing all vitarka-vicāra—this is called buddhānusmṛti. When you practice buddhānusmṛti, do not grasp at petty notions, do not produce prapañca, and do not make discriminations. Why is this? These dharmas are all empty and devoid of substantial nature; one cannot be mindful of a single mark, namely, namelessness. This is called real buddhānusmṛti. Why is this? The Tathāgata is not called form, not called conception, not called thought, and not called discrimination; neither resisting nor complying, neither grasping nor abandoning, neither concentration nor wisdom. Such a person does not even apprehend the Buddha, how much less mindfulness? Śāriputra, one who teaches like this is called a good friend (kalyāṇamitra). If someone accomplishes such marks, they are rare in the world, because they have attained true vision that is not inverted. This is right view (samyag-dṛṣṭi). Furthermore, Śāriputra, right view is called right action, right conduct, the right path, and right understanding. To see as it truly is without inversion—therefore the Tathāgata calls it right view. If one gives rise to the conception of a self, the conception of a person, or the conception of a sentient being, one should know that such a person is engaged entirely in wrong practice."