觀心論 1.1.2

1.1.2

不順無明常修覺惠樂諸功德名為智慧。 又度者運也。 六波羅蜜喻如船筏能運載眾生達於彼岸。 故名六度　又問。 所說釋迦如來為菩薩時。 曾飲三斗六升乳糜方成佛道。 即是先因食乳後證佛果。 豈唯觀心得解脫也　答曰。 誠如所言無虛妄也。 必因飡乳然始成佛。 佛言食乳。 乳有二種。 佛所食者非世間不淨之乳。 乃是真如清淨法乳。 三斗者即是三聚淨戒。 六升者即是六波羅蜜。 成佛道時食如是。 法乳方證佛果。 若言如來食於世間婬慾和合不淨之牛羶腥乳者。 豈不成謗法之甚也。 如來者自是金剛不壞無漏法身。 永離世間一切諸苦。 豈須如是不淨之乳以充飢渴。 所說牛不在高原。 不在下濕。 不食穀麥糟糠麩豆。 不與特牛同群。 身作紫磨金色。 言此牛者即盧舍那佛也。 以大慈大悲憐愍故。 於清淨體中如是三聚淨戒六波羅蜜微妙法乳養一切眾生求解脫者。 如是真中清淨之乳非真如來飲之成道。 一切眾生若食者皆得阿耨多羅三藐三菩提　又問。 經中所說。 佛言。 眾生修伽藍鑄形像燒香散花然長明燈。 晝夜六時遶塔行道持齋禮拜。 種種功德皆成佛道。 若唯觀心總攝諸行。 如是事應妄也　答曰。 佛所說無量方便。 一切眾生鈍根狹劣。 甚深所以假有為喻無為。 若不內行唯只外求。 希望獲福。 無有是處。 言伽藍者。 西國梵音。 此地翻為清淨處地。 若永除三毒常淨六根。 身心湛然內外清淨。 是名為修伽藍也。 又鑄形像者。 即是一切眾生求佛道所為修諸覺行昉像如來豈遣鑄寫金銅之作也。 是故求解脫者以身為鑪以法為火智慧為工匠三聚淨戒六波羅蜜以為畫樣。 鎔練身心真如佛性。 遍入一切戒律模中。 如教奉行以無缺漏。 自然成就真容之像。 所為究竟常住微妙色身非有為敗壞之法。 若人求道不解。 如是鑄寫真容憑何輒言成就功德。 又燒香者。 亦非世間有相之香。 乃是無為正法香也。 薰諸穢惡業悉令清滅。 其正法香有五種體。 一者戒香。 所謂諸惡能斷能修諸善。 二者定香。 所謂決信大乘心無退轉。 三者惠香。 所謂常於身心內外觀察。 四者解脫香。 所謂能斷一切無明結縛。 五者解脫知見香。 所謂覺照常通達無明礙。 如是五香世間無比。 佛在世日令諸子以智慧火燒如是無價香供養十方一切諸佛。 今時眾生愚癡鈍根。 不解如來真實之義。 唯將外火燒於世間沈檀薰陸質礙之香者。 希望福報云何可得。 又散花者義亦如是。 所謂演說正法說功德花。 饒益有情散霑一切。 於真如性普施莊嚴。 此功德花佛所稱歎。 究竟常住無彫落期。 若復有人散如是花獲福無量。 若如來令諸眾生剪截繒綵。 復損草木以為散花。 無有是處。 所以者何。 持淨戒者於諸大地參羅萬像不令觸犯。 誤觸犯者獲大罪。 況復今故毀禁戒傷損萬物求於福報。 欲益返損。 豈有是乎　又問。 燈者。 覺正心覺也。 以智慧明了喻之為燈。 是故一切求解脫者常以身為燈臺。 心為燈盞。 信為燈炷。 增諸戒行以為添油。 智慧明達喻燈火常然。 如是真如正覺燈明破一切無明癡暗。 能以此法轉相開悟。 即是一燈然百千燈。 以燈續明明終不盡。 以無盡故號曰長明。 過去有佛號曰然燈。 義亦如是。 愚癡眾生不會如來方便之說。 專行虛妄執著有為。 遂然世間蘇油之燈以照一室乃稱依教。 豈不謬乎。 所以者何。 佛放眉間一毫相光。 上照萬八千世界。 若身光盡照普遍十方。 豈假如是世俗之燈以為利益。 詳察斯理應不然乎。 又六時行道者。 所為六根之中於一切時常行佛。 道者覺也。 即是修諸覺行調伏六情。 淨行長時不捨名六時行道。 塔者身也。 常令覺惠巡遶身心念念不停。 名為遶塔。 過去聖僧人如是行道得涅槃。 求解脫者不會斯理。 何名行道。

Not complying with ignorance, constantly cultivating awakening wisdom, and delighting in all merits is called wisdom. Furthermore, to cross over (du) means to transport: the six pāramitās are compared to a boat or raft that can transport sentient beings to reach the other shore; therefore they are called the six crossings [six pāramitās]. It was asked again: "It is said that when Śākyamuni Tathāgata was a bodhisattva, he attained the Buddha path only after drinking three dǒu and six shēng of milk gruel. This means that he first partook of milk and only afterwards realized the fruit of buddhahood. How then can one attain liberation merely by contemplating the mind?" The answer is: Truly it is as you say, without falsehood. He necessarily partook of milk and only then began to become a Buddha. The Buddha spoke of drinking milk; [yet] there are two kinds of milk. What the Buddha consumed was not worldly, impure milk, but the pure Dharma-milk of True Suchness. The three dǒu are the three categories of pure precepts. The six shēng are the six pāramitās. At the time of attaining the Buddha path, he consumed such Dharma-milk and only then realized the fruit of buddhahood. If one says that the Tathāgata consumed the impure, rank, and foul milk of a worldly cow born of sexual union, would that not constitute a grave slander of the Dharma? The Tathāgata is himself the adamantine, indestructible, outflow-free Dharma body, eternally separated from all worldly suffering. How could he need such impure milk to satisfy hunger and thirst? The cow that was spoken of does not dwell on high plateaus, nor does it dwell in low damp places; it does not eat grain, wheat, chaff, bran, or beans, and does not herd with bulls. Its body is of purplish-burnished gold. This cow refers to Rocana Buddha. Out of great kindness and great compassion, feeling pity [for sentient beings], from within his pure body he nurtures all sentient beings seeking liberation with this wondrous Dharma-milk of the three categories of pure precepts and the six pāramitās. It is not only the True Tathāgata who, drinking this pure milk from within truth, attained the path; if all sentient beings consume it, they will all attain anuttarā samyaksaṃbodhi. It was asked again: "In the scriptures it is said that the Buddha stated that if sentient beings build monasteries, cast images, burn incense, scatter flowers, light ever-burning lamps, circumambulate stūpas and practice the path during the six intervals of the day and night, observe fasts, and perform prostrations, by such manifold merits they will all attain the Buddha path. If merely contemplating the mind encompasses all practices, then such matters must be false!" The answer is: The Buddha taught immeasurable skillful means. All sentient beings are of dull faculties and narrow inferiority; [because the truth is] extremely profound, he used conditioned things as metaphors for the unconditioned. If one does not practice internally but only seeks externally, hoping to obtain blessings, that is impossible. The word saṅghārāma is Sanskrit from the Western lands; in this region it is translated as 'pure place'. If one eternally eliminates the three poisons and constantly purifies the six sense faculties, with body and mind clear and tranquil, pure inside and out, this is called 'building a monastery'. Furthermore, casting images means that sentient beings seeking the Buddha path cultivate various awakening practices to emulate the Tathāgata; how could it refer to the casting and pouring of bronze and gold? Therefore, those who seek liberation take the body as the furnace, the Dharma as the fire, wisdom as the craftsman, and the three categories of pure precepts and the six pāramitās as the draft and pattern. They smelt the body, mind, and the True Suchness Buddha-nature, pouring it everywhere into the mould of all monastic rules, practicing according to the teachings without defect or leakage, naturally bringing to completion an image of the true countenance. What is wrought is the ultimate, eternally abiding, wondrous form body, not a conditioned, corruptible phenomenon. If a person seeking the path does not understand this casting of the true countenance, on what basis can they rashly claim to have accomplished merit? Furthermore, burning incense is also not worldly incense with form, but rather the unconditioned incense of the true Dharma, which perfumes all defiled and evil karmas, causing them all to be purified and extinguished. This incense of the true Dharma has five substances: the first is the incense of precepts, which means being able to cut off all evils and cultivate all goods; the second is the incense of concentration, which means resolving faith in the Great Vehicle with a mind that never backslides; the third is the incense of wisdom, which means constantly observing body and mind, internally and externally; the fourth is the incense of liberation, which means being able to sever all bonds of ignorance; the fifth is the incense of the knowledge and vision of liberation, which means awakening insight constantly penetrating without obstacle of ignorance. These five incenses are peerless in the world. When the Buddha was in the world, he had all his disciples burn this priceless incense with the fire of wisdom to make offerings to all Buddhas of the ten directions. Sentient beings nowadays are foolish and of dull faculties; not understanding the Tathāgata's true meaning, they merely use external fire to burn worldly, material incenses such as agarwood, sandalwood, and frankincense. Hoping for a retribution of blessings, how could they obtain it? Furthermore, scattering flowers has the same meaning. It means expounding the true Dharma to speak the flowers of merit, benefiting sentient beings, scattering them so they moisten all, universally bestowing adornment upon the nature of True Suchness. These flowers of merit are praised by the Buddha; ultimately eternally abiding, they have no time of withering and falling. If someone scatters such flowers, they will obtain immeasurable blessings. If the Tathāgata had sentient beings cut silk and damage plants and trees to scatter flowers, that would be impossible. Why is that? One who upholds pure precepts does not cause any violation against all the myriad phenomena of the great earth; one who mistakenly violates them incurs great sin. How much more so if one now intentionally violates the prohibitions and injures the myriad things to seek a retribution of blessings? Wishing for benefit, one brings about harm instead; how could this be so? [The questioner] asked again: [The master continued:] As for lamps, they are the awakening of the correct mind: clarity of wisdom is compared to a lamp. Therefore, all who seek liberation constantly take the body as the lampstand, the mind as the lamp cup, faith as the wick, and the increase of all precept practices as the adding of oil. The radiant penetration of wisdom is compared to the lamp flame constantly burning. Such a bright lamp of True Suchness right awakening destroys all darkness of ignorance and delusion. Being able to use this Dharma to awaken one another sequentially is precisely one lamp lighting hundreds of thousands of lamps; by lamp continuing light, the light is never exhausted in the end. Because it is inexhaustible, it is called 'ever-burning'. In the past there was a Buddha named Dīpaṃkara; the meaning is also like this. Foolish sentient beings do not comprehend the Tathāgata's skillful means; exclusively practicing vanity, clinging to the conditioned, they then light lamps of worldly butter and oil to illuminate a single room, claiming this complies with the teaching. Is this not an error? Why is that? The Buddha emits from between his brows the light of a white curl of hair that illuminates eighteen thousand worlds above. If the light of his body fully shines, it permeates the ten directions universally. How could he rely on such mundane lamps for benefit? When carefully examining this principle, should it not be otherwise? Furthermore, practicing the path during the six intervals means constantly practicing the Buddha path among the six sense faculties at all times. 'Path' (dao) means awakening: it is cultivating awakening practices to tame the six feelings; not abandoning pure practice over a long period is called 'practicing the path during the six intervals'. A stūpa is the body; constantly having awakening wisdom circumambulate body and mind without stopping for a single thought-moment is called 'circumambulating a stūpa'. In the past, noble saṅgha members practiced the path like this and attained nirvāṇa. If those seeking liberation do not comprehend this principle, how can it be called practicing the path?