大乘無生方便門 1.1.1

1.1.1

第一總彰佛體。 第二開智慧門。 第三顯示不思議法。 第四明諸法正性。 第五自然無礙解脫道　各各䠒跪合掌當教令發四弘誓願　眾生無邊誓願度。 煩惱無邊誓願斷。 法門無盡誓願學。 無上佛道誓願證　次請十方諸佛為和尚等　次請三世諸佛菩薩等　次教受三歸　次問五能　一者汝從今日乃至菩提能捨一切惡知識不（能）二者親近善知識不（能）三能坐持禁戒乃至命終不犯戒不（能）四能讀誦大乘經問甚深義不（能）五能見苦眾生隨力能救護不（能）　次各稱已名懺悔罪言過去未來及現在身口意業十惡罪。 我今至心盡懺悔。 願罪除滅永不起五逆罪障重罪（准前）譬如明珠沒濁水中以珠力故水即澄。 清佛性威德亦復如是。 煩惱濁水皆得清淨。 汝等懺悔竟三業清淨。 如淨瑠璃內外明徹。 堪受淨戒菩薩戒。 是持心戒。 以佛性為戒。 性心瞥起即違佛性。 是破菩薩戒。 護持心不起即順佛性。 是持菩薩戒（三說）次各令結跏趺坐　同佛子心湛然不動是沒　言淨　佛子諸佛如來有入道大方便。 一念淨心頓超佛地　和擊木一時念佛　和言。 一切相總不得取□以金剛經云。 凡所有相皆是虛妄。 看心若淨名淨心地。 莫卷縮身心舒展身心。 放曠遠看平等盡虛空看　和問言。 見何物　子云。 一物不見　和。 看淨細細看。 即用淨心眼無邊無涯除遠看　和言。 問無障礙看　和問見何物　答。 一物不見和向前遠看。 向後遠看。 四維上下一時平等看。 盡虛空看。 長用淨心眼看。 莫間斷亦不限多少看。 使得者然身心調用無障礙　和言。 三六是何　子云　是佛身心得離念。 不見心心如心得解脫。 不見身色如身解脫。 如是長時無斷用（入言）虛空無一物。 清淨無有相。 常令不間斷。 從此永離障。 眼根清淨。 眼根離障。 耳根清淨。 耳離根障。 如是乃至六根清淨。 六根離障。 一切無礙是即解脫。 不見六根相。 清淨無有相。 常不間斷。 即是佛。 是沒是佛。 佛心清淨離有離無。 身心不起常守真心是沒是真如。 心不起心真如。 色不起色真如。 心真如故心解脫。 色真如故色解脫。 心色俱離即無一物。 是大菩提樹　佛是西國梵語。 此地往翻名為覺。 所言覺□為心體離念。 離念相者。 等虛空界無所不遍。 法界一相即是如來平等法身。 於此法身說名本覺。 覺心初起心無初相。 遠離微細念。 了見心性。 性常住名究竟覺。 佛是西國梵語。 此地往翻名為覺。 所言覺義者心體離念離念是佛義覺義。 略釋佛義。 具含三義亦名印心方便　問。 是沒是三義。 自覺覺他覺滿離心。 自覺不緣五根。 離色覺他。 不緣五塵。 心色俱離覺行圓滿。 即是如來平等法身。 離念相者。 等虛空界無所不遍　問。 是沒是等虛空界無所不遍。 是沒是遍不遍　答。 虛空無心。 離念無心。 無心則等虛空無所不遍。 有念即不遍。 離念即遍。 法界一相則是如來平等法身　問。 是沒是法界。 意知是法。 界是十八界。 眼見意知念起多想生隔障不通。 是染法界是眾生界。 是沒是淨法界。 眼見意知離念即無隔障。 是淨法界是佛界。 是沒是佛界。 法界一相意知處。 是法是法界。 眼見色。 耳聞聲。 鼻覺香。 舌知味。 身覺觸。 意知法。 意通知上五種法。 若心起同緣。 即是染法界是眾生界。 若不起心同緣。 即是淨法界是佛界。 法界一相。 於十八界中有二。 一染一淨。 先染後淨。 眼見色。 意識同緣知。 眼等五根依塵。 五處起染即一切處染一切處染即是染法界是眾生界　問。 是沒是諍法界。 淨法界者。 於離念中眼見色不分別。 即於眼處得解脫。 餘四亦同。 五處解脫一切處解脫。 一切處解脫即一切處淨。 即是淨法界是佛界。 離念相者。 等虛空界無所不遍。

First, comprehensively revealing the Buddha-essence. Second, opening the gate of wisdom. Third, displaying the inconceivable dharma. Fourth, clarifying the correct nature of all dharmas. Fifth, the naturally unhindered path of liberation.

Each person kneels with palms joined, and should be instructed to give rise to the four great vows:

Sentient beings are boundless; I vow to deliver them.
Afflictions are boundless; I vow to cut them off.
Dharma gates are inexhaustible; I vow to study them.
The unsurpassed Buddha path; I vow to realize it.

Next, invite the Buddhas of the ten directions to be preceptors and so forth. Next, invite the Buddhas and bodhisattvas of the three times and so forth. Next, teach the receiving of the three refuges. Next, inquire about the five capabilities:
First, from this day until reaching bodhi, are you able to abandon all bad companions? (Answer: I am able.)
Second, are you able to draw near to kalyāṇamitras? (Answer: I am able.)
Third, are you able to sit and uphold the prohibitive precepts, never violating them even unto the end of life? (Answer: I am able.)
Fourth, are you able to recite the Mahāyāna sūtras and inquire into their profound meaning? (Answer: I am able.)
Fifth, seeing suffering sentient beings, are you able to rescue and protect them according to your ability? (Answer: I am able.)

Next, each states their own name and repents of their transgressions, saying:

Ten evil transgressions of body, speech, and mind karma
In the past, future, and present:
I now wholeheartedly repent of them all,
Vowing that the sins be eradicated and never arise again.

Obstacles of the five heinous sins and grave transgressions (following the previous form).

Just as when a bright pearl is submerged in turbid water, by the pearl’s power the water instantly becomes clear; the majestic virtue of the buddhadhātu is also like this: the turbid water of afflictions all becomes pure. Now that your repentance is complete, your three karmas are pure. Like pure lapis lazuli, bright and transparent both inside and outside, you are fit to receive the pure precepts, the bodhisattva precepts. This is the precept of guarding the mind; it takes the buddhadhātu as the precept. If the nature of mind flickers into arising, this opposes the buddhadhātu; this is breaking the bodhisattva precepts. If one protects and maintains the mind so that it does not arise, this accords with the buddhadhātu; this is upholding the bodhisattva precepts. (Spoken three times.)

Next, each is instructed to sit cross-legged.

[Master]: Together, disciples of the Buddha, what is the mind that is tranquil and unmoving?
[Disciples] say: Pure.
[Master]: Disciples of the Buddha, all the Buddha-Tathāgatas have a great expedient means for entering the path: with a single thought of pure mind, one頓 instantly transcends to the Buddha stage.
The master strikes the wooden clapper, and at the same moment they recite the Buddha's name.
The master says: One must not grasp at any marks whatsoever […], because the Vajracchedikā Sūtra says, "All marks whatsoever are empty and deceptive." If looking at the mind is pure, it is called the pure mind ground. Do not shrink or constrict the body and mind; expand the body and mind. Look far and wide in an unfettered way, looking equally to the end of empty space.
The master asks, saying: What thing do you see?
The disciple says: I do not see a single thing.
The master: Look at purity, look very finely. That is, use the pure eye of the mind, looking boundlessly and limitlessly far away.
The master says: Ask [them to] look unobstructed.
The master asks: What thing do you see?
Answer: I do not see a single thing.
The master: Look far ahead. Look far behind. Look equally and simultaneously in the four directions, above, and below. Look to the end of empty space. Constantly use the pure eye of the mind to look. Do not interrupt it, nor limit how much you look. Cause the body and mind to function harmoniously and without obstruction.
The master says: What are the three and six?
The disciple says: They are the Buddha. When body and mind are able to transcend thought, not seeing the mind, the mind is as tathatā, and the mind attains liberation; not seeing the body, form is as tathatā, and the body attains liberation. Applying this continuously for a long time without interruption,
(entering, he says:)
Empty space has not a single thing;
It is pure and without marks.
Constantly cause this to be uninterrupted;
From this, one is forever free of hindrances.
The eye faculty is pure;
The eye faculty is free of hindrances.
The ear faculty is pure;
The ear is free of faculty hindrances.
In this way, up to the six sense faculties being pure;
The six sense faculties are free of hindrances.
All is unobstructed—this is liberation.
Not seeing the marks of the six sense faculties,
Pure and without marks,
Constantly uninterrupted:
This is the Buddha.

What is the Buddha? The Buddha-mind is pure, free from being and free from non-being. Body and mind do not arise, constantly maintaining the true mind.
What is tathatā? When the mind does not arise, it is mind-tathatā; when form does not arise, it is form-tathatā. Because of mind-tathatā, the mind is liberated; because of form-tathatā, form is liberated. When mind and form are both transcended, there is not a single thing. This is the great Bodhi tree.

"Buddha" is Sanskrit from the Western regions; in this land, it was formerly translated as "Enlightened One" (jue). What is called enlightenment […] is that the essence of mind transcends thought. The mark of transcending thought is equal to the realm of empty space, having nowhere it does not pervade. The single mark of the dharmadhātu is precisely the Tathāgata's equal dharmakāya. With respect to this dharmakāya, it is spoken of as original enlightenment. When the enlightened mind first arises, the mind has no mark of a beginning; far transcending subtle thoughts, it clearly sees the mind-nature. Its nature is eternally abiding, which is called ultimate enlightenment.

"Buddha" is Sanskrit from the Western regions; in this land, it was formerly translated as "Enlightened One" (jue). What is meant by enlightenment is that the essence of mind transcends thought; transcending thought is the meaning of Buddha, the meaning of enlightenment. Briefly explaining the meaning of Buddha, it contains three meanings, and is also called the expedient means of sealing the mind.
Question: What are the three meanings?
[Answer]: Self-enlightenment, enlightening others, and perfection of enlightenment. Transcending mind is self-enlightenment, not conditioning the five faculties. Transcending form is enlightening others, not conditioning the five sense objects. When mind and form are both transcended, enlightened practice is complete and perfected; this is precisely the Tathāgata's equal dharmakāya. The mark of transcending thought is equal to the realm of empty space, having nowhere it does not pervade.

Question: What is being equal to the realm of empty space and having nowhere it does not pervade? What is pervading and not pervading?
Answer: Empty space has no mind; transcending thought has no mind. Having no mind, it is equal to empty space, with nowhere it does not pervade. Having thought, it does not pervade; transcending thought, it pervades. The single mark of the dharmadhātu is precisely the Tathāgata's equal dharmakāya.

Question: What is the dharmadhātu?
[Answer]: What the mind-faculty knows is phenomena (dharma); "realm" refers to the eighteen realms. When the eye sees and the mind knows, thoughts arise, producing many conceptualizations that create barriers and obstructions without passage; this is the defiled dharma realm, this is the realm of sentient beings.
What is the pure dharma realm?
[Answer]: When the eye sees and the mind knows, transcending thought, there are no barriers or obstructions; this is the pure dharma realm, this is the Buddha realm.
What is the Buddha realm?
[Answer]: The single mark of the dharmadhātu is the place where the mind knows; this is dharma, this is the dharmadhātu. The eye sees form; the ear hears sound; the nose senses fragrance; the tongue knows taste; the body senses touch; the mind-faculty knows dharmas. The mind-faculty comprehensively knows the above five kinds of dharmas. If the mind arises to condition them together, it is the defiled dharma realm, it is the realm of sentient beings. If it does not give rise to mind to condition them together, it is the pure dharma realm, it is the Buddha realm.
The single mark of the dharmadhātu has two aspects within the eighteen realms: one defiled and one pure. First defiled, then pure: the eye sees form, and the mental consciousness conditions and knows it along with it; the eye and the other five faculties depend on sense objects. Arising defilement in five places, there is defilement in all places; defilement in all places is the defiled dharma realm, the realm of sentient beings.

Question: What is the pure dharma realm?
[Answer]: As for the pure dharma realm, when in the midst of transcending thought the eye sees form without discriminating, one attains liberation right at the place of the eye. The remaining four are also the same. Liberation in the five places is liberation in all places; liberation in all places is purity in all places; this is the pure dharma realm, this is the Buddha realm. The mark of transcending thought is equal to the realm of empty space, having nowhere it does not pervade.