T47n1962_五方便唸佛門
大正藏第 47 冊 No. 1962 五方便唸佛門
No. 1962
五方便唸佛門
天臺智者大師撰
一凝心禪、二制心禪、三體真禪、四方便隨緣禪、五息二邊分別禪。
凡住心一境，名曰凝心。且如行者，唸佛之時諦觀如來玉毫金相，凝然寂靜了亮洞徹，名凝心禪。
次，前雖凝心，所習慣馳散，令制之，令還諦緣金相，名制心禪。
複次，前雖制心，得住定境，既非理觀，皆屬事修，今體本空，誰制？無佛、無念，名體真禪。
複次，前雖謂體真，猶滯空寂，無量名相昧然不知。今以無所得而為方便，從空入假，萬相洞明，不為空塵之所惑亂，名方便禪。
複次，體真及以方便各據空有，不離二邊，令諦觀靜亂本無相貌，名言路斷，思想亦絕，名息二邊禪。
從淺至深，如是分別，原夫圓觀亦無淺深，而淺深宛然。
敘開唸佛五門：第一稱名往生唸佛三昧門、第二觀相滅罪唸佛三昧門、第三諸境唯心念佛三昧門、第四心境俱離唸佛三昧門、第五性起圓通唸佛三昧門。
諸佛大慈悲常教敕說法。諸菩薩等以種種方便，令眾生易解；又自以種種方便，開示般若波羅蜜。以何義故說是般若波羅蜜？佛言：「欲令諸菩薩等增
【現代漢語翻譯】 現代漢語譯本 五方便唸佛門
天臺智者大師 撰
一、凝心禪；二、制心禪；三、體真禪；四、方便隨緣禪；五、息二邊分別禪。
凡是住心於單一境界，就叫做凝心。例如修行者在念佛的時候，仔細觀察如來（Tathagata）的玉毫金相，使其凝定、寂靜、明亮、透徹，這就叫做凝心禪。
其次，前面雖然能夠凝心，但由於習慣於馳散，所以要加以控制，使其返回並專注于觀想如來（Tathagata）的金相，這就叫做制心禪。
再次，前面雖然能夠制心，並安住于禪定境界，但因為並非理性的觀照，所以都屬於事相上的修持。現在體悟到萬法本性為空，那麼誰在控制？沒有佛（Buddha），沒有念頭，這就叫做體真禪。
再次，前面雖然說是體悟真如，但仍然執著于空寂，對於無量的名相茫然不知。現在以無所得作為方便，從空入假，使萬相都能夠透徹明白，不被空塵所迷惑擾亂，這就叫做方便禪。
再次，體真和方便各自執著于空和有，沒有離開二邊。現在使之仔細觀察靜和亂的本性沒有相貌，使言語的道路斷絕，思想也停止，這就叫做息二邊禪。
從淺到深，這樣來分別。原本圓滿的觀照並沒有淺深的區別，但淺深的差別卻又明視訊記憶體在。
敘述開啟唸佛的五種門徑：第一、稱名往生唸佛三昧門；第二、觀相滅罪唸佛三昧門；第三、諸境唯心念佛三昧門；第四、心境俱離唸佛三昧門；第五、性起圓通唸佛三昧門。
諸佛（Buddhas）以大慈悲之心，經常教導和敕令說法。諸菩薩（Bodhisattvas）等以種種方便，使眾生容易理解；又親自以種種方便，開示般若波羅蜜（Prajna Paramita）。因為什麼緣故說這是般若波羅蜜（Prajna Paramita）？佛（Buddha）說：『爲了使諸菩薩（Bodhisattvas）等增長』
【English Translation】 English version The Five Expedient Gates to Buddha-Recollection
Composed by Great Master Zhiyi of Tiantai
First, the Dhyana of Concentrating the Mind; second, the Dhyana of Disciplining the Mind; third, the Dhyana of Embodied Truth; fourth, the Dhyana of Expediently Adapting to Conditions; fifth, the Dhyana of Ceasing Discrimination Between the Two Extremes.
Whenever the mind dwells on a single state, it is called 'Concentrating the Mind'. For example, when a practitioner recites the Buddha's name, he attentively observes the jade-white hair-curl and golden appearance of the Tathagata (如來), making it concentrated, still, bright, and clear. This is called the 'Dhyana of Concentrating the Mind'.
Next, although one can concentrate the mind as before, due to habitual wandering, one must control it, making it return to and focus on contemplating the golden appearance of the Tathagata (如來). This is called the 'Dhyana of Disciplining the Mind'.
Furthermore, although one can discipline the mind as before and abide in a state of samadhi, since it is not rational contemplation, it all belongs to practice on the level of phenomena. Now, realizing that the nature of all dharmas is emptiness, who is controlling? There is no Buddha (佛), no thought. This is called the 'Dhyana of Embodied Truth'.
Furthermore, although one speaks of embodying truth as before, one still clings to emptiness and stillness, and is ignorant of countless names and forms. Now, taking non-attainment as an expedient, entering from emptiness into the provisional, making all phenomena thoroughly clear, and not being confused or disturbed by the dust of emptiness, this is called the 'Dhyana of Expediency'.
Furthermore, embodying truth and expediency each cling to emptiness and existence, not departing from the two extremes. Now, making one attentively observe that the nature of stillness and disturbance has no appearance, cutting off the path of words, and stopping thoughts, this is called the 'Dhyana of Ceasing Discrimination Between the Two Extremes'.
From shallow to deep, thus distinguishing them. Originally, perfect contemplation has no distinction of shallow or deep, yet the differences of shallow and deep are clearly present.
Describing the opening of the five gates of Buddha-Recollection: First, the Gate of Buddha-Recollection Samadhi through Reciting the Name for Rebirth; second, the Gate of Buddha-Recollection Samadhi through Contemplating the Form to Eradicate Offenses; third, the Gate of Buddha-Recollection Samadhi through All Realms Being Only Mind; fourth, the Gate of Buddha-Recollection Samadhi through Both Mind and Realm Being Apart; fifth, the Gate of Buddha-Recollection Samadhi through the Nature-Originated Perfect Interpenetration.
All Buddhas (諸佛) with great compassion, constantly teach and command the Dharma to be spoken. All Bodhisattvas (菩薩) and others use various expedients to make it easy for sentient beings to understand; and they themselves use various expedients to reveal Prajna Paramita (般若波羅蜜). For what reason is this Prajna Paramita (般若波羅蜜) spoken? The Buddha (佛) said: 'To cause all Bodhisattvas (菩薩) and others to increase'
長唸佛三昧故。」以何因緣令念諸佛？佛言：「若唸佛者，當知是人即與文殊師利等無有異。」以何故？此三昧者，諸佛世尊之所遊戲，首楞嚴等諸大三昧始出生處，是知將入諸佛法，方便誠多。若以一言而具眾門，無過唸佛。
所以者何？一切賢聖皆從唸佛而生，一切智慧皆從唸佛而有。假如十信菩薩及三賢菩薩，皆不離唸佛、念法、念僧，乃至不離念一切種智；初地菩薩乃至八、九、十地菩薩亦不離唸佛、念法、念僧，乃至不離念一切種智。但以念知差別，隨義立名，眾生迷名，妄生異解，漂墜魔界，遂輕唸佛之名，仍謂已修別為勝業。為愍此故，今略言之。
若論修因之人，不離三賢十聖；若論證果之者，即是諸佛如來。修因之人，繫心常思念十方一切佛；證果之者又特啟此，以為微妙清凈第一禪。是知易入而證深，無過唸佛。嗟呼！末學之流，輕其易入，失其證深，為見所縛，良可悲矣！
又諸佛以眾生樂稱諸佛名，生彼國者，則示以稱名往生門；眾生有樂睹諸佛身，懼障不見者，則示以觀相滅罪門；眾生有迷心執境者，則示以諸境唯心門；眾生有計實有者，則示以心境俱離門；眾生樂深寂定，趣無生滅者，則示以性起圓通門。
大哉！世尊，善拔我等，開示一道，直至菩提，甚深
【現代漢語翻譯】 現代漢語譯本：『因為長久修習唸佛三昧的緣故。』（有人問：）『通過什麼因緣能夠憶念諸佛？』佛說：『如果有人憶念佛，應當知道這個人就和文殊師利（Manjusri，智慧的象徵）等同，沒有差別。』因為什麼緣故呢？這種三昧，是諸佛世尊所遊戲之處，首楞嚴（Surangama，勇健）等各種大三昧最初生起的地方，由此可知要進入諸佛的法門，方便法門實在很多。如果用一句話來概括所有法門，沒有超過唸佛的。 這是什麼原因呢？一切賢聖都是從唸佛而生，一切智慧都是從唸佛而有。比如十信菩薩以及三賢菩薩，都不離唸佛、念法、念僧，乃至不離憶念一切種智（sarvajnana，佛陀所證悟的對一切事物和現象的全面、徹底的知識）；初地菩薩乃至八地、九地、十地菩薩也不離唸佛、念法、念僧，乃至不離憶念一切種智。只是因為憶念的認知程度不同，隨著意義而建立不同的名稱，眾生迷惑于名稱，妄生不同的理解，漂流墜落於魔的境界，於是輕視唸佛的名號，還認為自己修習了其他的殊勝行業。爲了憐憫這些眾生，現在簡略地說一說。 如果說修因的人，離不開三賢十聖；如果說證果的人，就是諸佛如來。修因的人，繫念於心，常常思念十方一切佛；證果的人又特別開啟這個法門，作為微妙清凈的第一禪。由此可知容易進入而證得深奧的境界，沒有超過唸佛的。唉！末法時期的學人，輕視它容易入門，失去它證得深奧境界的機會，被自己的見解所束縛，真是可悲啊！ 而且諸佛因為眾生喜歡稱念諸佛的名號，往生到彼國的人，就開示以稱名往生的法門；眾生有喜歡見到諸佛的身相，但又害怕業障而見不到的，就開示以觀相滅罪的法門；眾生有迷惑於心而執著于外境的，就開示以諸境唯心的法門；眾生有認為實實在在存在的，就開示以心境俱離的法門；眾生有喜歡深寂的禪定，追求無生無滅境界的，就開示以性起圓通的法門。 偉大啊！世尊，善於救拔我們，開示一條道路，直達菩提（bodhi，覺悟），非常深奧。
【English Translation】 English version: 'Because of the long practice of the Samadhi of Buddha Recitation.' (Someone asks:) 'Through what causes and conditions can one remember all the Buddhas?' The Buddha said, 'If one remembers the Buddha, know that this person is equal to Manjusri (Manjusri, symbol of wisdom), without any difference.' For what reason? This Samadhi is where all the Buddhas, World Honored Ones, play, the place where the Surangama (Surangama, heroic) and other great Samadhis first arise. From this, it can be known that there are many expedient methods to enter the Dharma of all Buddhas. If one word can encompass all the doors, nothing surpasses Buddha Recitation. What is the reason for this? All sages and saints are born from Buddha Recitation, and all wisdom comes from Buddha Recitation. For example, the Bodhisattvas of the Ten Faiths and the Bodhisattvas of the Three Worthies all do not depart from the Recitation of the Buddha, the Dharma, and the Sangha, and even do not depart from the Recitation of all-knowing wisdom (sarvajnana, the Buddha's comprehensive and thorough knowledge of all things and phenomena); the Bodhisattvas of the First Ground, and even the Bodhisattvas of the Eighth, Ninth, and Tenth Grounds, also do not depart from the Recitation of the Buddha, the Dharma, and the Sangha, and even do not depart from the Recitation of all-knowing wisdom. It is only because the degree of cognitive awareness in recitation is different that different names are established according to the meaning. Sentient beings are confused by names, falsely generate different understandings, drift and fall into the realm of demons, and thus despise the name of Buddha Recitation, still thinking that they have cultivated other superior deeds. Out of compassion for these beings, I will now briefly speak about it. If we talk about those who cultivate the cause, they cannot be separated from the Three Worthies and the Ten Saints; if we talk about those who realize the fruit, they are all the Buddhas and Tathagatas. Those who cultivate the cause focus their minds and constantly think of all the Buddhas in the ten directions; those who realize the fruit especially open this Dharma door as the subtle, pure, and foremost Dhyana. From this, it can be known that there is nothing that surpasses Buddha Recitation in terms of being easy to enter and realizing profound states. Alas! Students of the Dharma-ending Age despise its ease of entry, lose the opportunity to realize profound states, and are bound by their own views. How sad! Moreover, because sentient beings enjoy reciting the names of all the Buddhas, those who are born in that land are shown the Dharma door of rebirth through reciting the name; sentient beings who enjoy seeing the physical forms of all the Buddhas but fear being obstructed by karmic obstacles are shown the Dharma door of eradicating sins through contemplating the form; sentient beings who are confused by the mind and attached to external objects are shown the Dharma door of all realms being only mind; sentient beings who believe in real existence are shown the Dharma door of both mind and realm being separate; sentient beings who enjoy deep, silent samadhi and pursue the state of non-birth and non-death are shown the Dharma door of the perfect penetration of the nature arising. Great indeed! World Honored One, skillfully rescuing us, revealing a path that leads directly to Bodhi (bodhi, enlightenment), which is extremely profound.
法門——所謂唸佛。唯有大智度者，生而知之者，深修定慧者，善經論者，請撿此門，與了義大乘等經，有收義不盡處，請試言之。是知稱一佛名，智深則深，一言而具眾門，信有徴矣。
既敘五門來意竟，更敘入方便次第。假如行人，口稱南無阿彌陀佛時，心必愿生彼國土，即是稱名往生門；行者想像佛身，專注不已，遂得見佛，光明赫奕，照觸行者，爾時所有罪障，皆悉消滅，即是觀相滅罪門；又觀此佛，從自心起，無別境界，即是諸境唯心門；又觀此心，亦無自相可得，即是心境俱離門；行者爾時趣深寂定，放舍一切心意意識，將入涅槃，緣十方佛加被護念，興起智門，行者爾時於一念頃，凈佛國土，成就眾生。如何前四門所有功德，百千萬分不及其一。何以故？無功用位，能以一身為無量身，任運修習故，佛觀護故，諸佛法源盡窮底故，普賢愿因悉圓滿故，本願力故，法如是故，即是性起圓通門。已上五門竟。
問：「云何為一行三昧？」
答：「《大寶積經》第一百一十六云：『文殊師利白佛言：「世尊！當云何修行能速得阿耨菩提？」佛言：「一行三昧。善男子、善女人修是三昧者，速得阿耨多羅三藐三菩提。」文殊師利言：「云何名一行三昧？」佛言：「法界一相，系緣法界，是名
【現代漢語翻譯】 現代漢語譯本 法門——所謂唸佛。唯有大智慧的人，生來就知曉的人，深入修習禪定和智慧的人，精通佛經論典的人，請考察這個法門，與了義大乘等經典相比，是否有包含意義不全面的地方，請嘗試說明。由此可知，稱念一聲佛名，智慧深邃則意義深遠，一句話就具備眾多法門，這確是可信的。 敘述了五門來由之後，再敘述進入的方便次第。假如修行人，口中稱念『南無阿彌陀佛』（皈依阿彌陀佛）時，心中必定願望往生那個國土，這就是稱名往生門；修行人想像佛的身相，專注不懈，於是得以見到佛，光明熾盛，照耀觸及修行人，這時所有的罪障，都全部消滅，這就是觀相滅罪門；又觀想這尊佛，從自己的心中生起，沒有其他的境界，這就是諸境唯心門；又觀想這個心，也沒有自身的相狀可以得到，這就是心境俱離門；修行人這時進入深深的寂靜禪定，放下一切心意意識，將要進入涅槃，憑藉十方諸佛的加持護念，興起智慧之門，修行人這時在一念之間，清凈佛的國土，成就眾生。那麼前面四個門所有的功德，百分之一千萬分也比不上這一個門。為什麼呢？因為在無功用的境界中，能夠以自身化為無量身，自然而然地修習，因為佛的觀照護佑，因為窮盡諸佛法源的底蘊，因為普賢菩薩的願力因緣全部圓滿，因為本願的力量，法就是這樣，這就是性起圓通門。以上五門完畢。 問：『什麼是「一行三昧」？』 答：『《大寶積經》第一百一十六卷說：「文殊師利（Manjusri，菩薩名）問佛說：『世尊！應當如何修行才能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』佛說：『一行三昧。善男子、善女人修習這個三昧，就能迅速證得阿訇多羅三藐三菩提。』文殊師利問：『什麼叫做一行三昧？』佛說：『法界一相，繫念法界，這就叫做一行
【English Translation】 English version The Dharma gate—so-called mindfulness of the Buddha. Only those with great wisdom, those who know from birth, those who deeply cultivate samadhi and wisdom, those who are well-versed in sutras and treatises, please examine this gate and compare it with the definitive Mahayana sutras. If there are places where the meaning is not fully encompassed, please try to explain them. From this, it can be known that reciting the name of one Buddha, the deeper the wisdom, the deeper the meaning. One word encompasses many gates, and this is indeed credible. Having described the intention behind the five gates, I will now describe the order of entering into convenience. Suppose a practitioner, when reciting 'Namo Amitabha Buddha' (Homage to Amitabha Buddha), certainly wishes to be reborn in that land. This is the gate of rebirth through reciting the name. The practitioner imagines the Buddha's form, focusing without ceasing, and thus is able to see the Buddha, whose light is brilliant, illuminating and touching the practitioner. At this time, all sins and obstacles are completely eliminated. This is the gate of eliminating sins through contemplating the form. Furthermore, contemplate that this Buddha arises from one's own mind, without any other realm. This is the gate of all realms being only mind. Furthermore, contemplate that this mind also has no self-nature to be obtained. This is the gate of both mind and realm being empty. The practitioner then enters into deep, silent samadhi, abandoning all thoughts, intentions, and consciousness, preparing to enter Nirvana. Relying on the blessings and protection of the Buddhas of the ten directions, the gate of wisdom arises. At this time, in an instant, the practitioner purifies the Buddha's land and accomplishes sentient beings. How can the merits of the previous four gates not compare to even one ten-millionth of this one? Why? Because in the state of no effort, one can transform one's body into countless bodies, cultivating naturally. Because of the Buddha's observation and protection, because of exhausting the source of all Buddha-dharmas, because the vows and causes of Samantabhadra (普賢, Universal Worthy Bodhisattva) are all fulfilled, because of the power of the original vow, because the Dharma is thus, this is the gate of the nature-originated perfect penetration. The above five gates are complete. Question: 'What is the 'Samadhi of One Practice'?' Answer: 'The 116th fascicle of the Maharatnakuta Sutra says: 'Manjusri (文殊師利, a Bodhisattva name) said to the Buddha: 'World Honored One! How should one practice to quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment)?' The Buddha said: 'The Samadhi of One Practice. Good men and good women who cultivate this samadhi will quickly attain Anuttara-samyak-sambodhi.' Manjusri said: 'What is called the Samadhi of One Practice?' The Buddha said: 'The Dharma realm is of one form, focusing on the Dharma realm, this is called the Samadhi of One Practice.'
一行三昧。若善男子、善女人慾入一行三昧，當先聞般若波羅蜜，如說修行，然後能入一行三昧。如法界緣，不退、不壞、不思議、無礙、無相。善男子、善女人慾入一行三昧，應處空閑，舍諸亂意，不取相貌，繫心一佛，專稱佛名字，隨佛方所，端身正向，能於一佛唸唸相續，即是念中能見三世諸佛。何以故？念一佛功德無量無邊，亦與無量諸佛功德無量辯才。如是入一行三昧者，盡知恒沙諸佛法界無差別相。」』此文良證。」
問曰：「人多畫像而以觀禮，有何聖教？」
答：「《大寶積經》第八十九云：『爾時大精進菩薩持畫佛㲲像，入于深山，寂靜無人、禽獸之間。開現畫像，取草為座，在畫像前，結跏趺坐，正身正念，觀于如來。諦觀察已，作如是念：「如來是希有微妙，畫像尚爾，端坐微妙，況復如來正遍知身？」復作是念：「云何觀佛？」爾時，林神知彼菩薩心之所念，白菩薩言：「善男子！汝念：『云何觀佛？』」答言：「若欲觀佛，當觀畫像，觀此畫像，不異如來，是名觀佛？如是觀佛，如是觀者，是為善觀。」時大精進作如是念：「我今云何觀此畫像與如來等？」復作是念：「如是畫像者，非覺、非知，一切諸法亦復如是，但有名字。如是名字自性空寂，本無所有，如來之身其相如
【現代漢語翻譯】 現代漢語譯本： 一行三昧。如果善男子、善女人想要進入一行三昧，應當首先聽聞《般若波羅蜜》（Prajnaparamita，智慧到彼岸），如所說的那樣修行，然後才能進入一行三昧。如法界（Dharmadhatu，宇宙的真實本質）的因緣，不退轉、不毀壞、不可思議、沒有障礙、沒有表象。善男子、善女人想要進入一行三昧，應當處在空閑的地方，捨棄各種散亂的念頭，不執取任何表象，將心專注於一尊佛，專心稱念佛的名字，隨著佛所在的方向，端正身體面向佛，能夠對一尊佛唸唸相續，就是在念佛之中能夠見到過去、現在、未來三世的一切諸佛。為什麼呢？因爲念一尊佛的功德無量無邊，也與無量諸佛的功德和無量的辯才相應。像這樣進入一行三昧的人，完全知曉如同恒河沙數一樣多的諸佛的法界沒有差別相。』這段文字是很好的證明。
有人問道：『人們大多繪製佛像來觀看禮拜，有什麼聖教依據嗎？』
回答說：《大寶積經》（Maharatnakuta Sutra）第八十九卷中說：『當時，大精進菩薩（Mahavyuha Bodhisattva）拿著繪製的佛像，進入深山，在寂靜無人、只有禽獸的地方。展開畫像，用草作為座位，在畫像前，結跏趺坐，端正身體，正念現前，觀想如來。仔細觀察后，這樣想：「如來是稀有微妙的，畫像尚且如此端莊微妙，更何況如來正遍知（Samyaksambuddha，正等覺者）的法身呢？」又這樣想：「應該如何觀想佛呢？」當時，林神知道這位菩薩心中所想，告訴菩薩說：「善男子！你念著：『應該如何觀想佛呢？』」菩薩回答說：「如果想要觀想佛，應當觀想畫像，觀想這幅畫像，與如來沒有差別，這叫做觀想佛。像這樣觀想佛，像這樣觀想的人，就是善於觀想。」當時，大精進菩薩這樣想：「我現在應該如何觀想這幅畫像與如來相等呢？」又這樣想：「這幅畫像，沒有覺知，沒有知覺，一切諸法也是這樣，只有名字。像這樣的名字，自性空寂，本來什麼都沒有，如來的法身也是如此。
【English Translation】 English version: 'Samadhi of Oneness. If a virtuous man or virtuous woman wishes to enter the Samadhi of Oneness, they should first hear the Prajnaparamita (Perfection of Wisdom), practice according to what is said, and then they can enter the Samadhi of Oneness. Like the condition of Dharmadhatu (the realm of reality), it is non-retrogressive, indestructible, inconceivable, unobstructed, and without form. If a virtuous man or virtuous woman wishes to enter the Samadhi of Oneness, they should dwell in a secluded place, abandon all distracting thoughts, not grasp at appearances, focus their mind on one Buddha, single-mindedly recite the Buddha's name, face the direction of the Buddha, sit upright, and be able to continuously contemplate one Buddha, then in that contemplation, they will be able to see all the Buddhas of the three worlds. Why? Because the merit of contemplating one Buddha is immeasurable and boundless, and it is also in accordance with the immeasurable merit and eloquence of all the Buddhas. Those who enter the Samadhi of Oneness in this way will fully know that the Dharmadhatu of all the Buddhas, as numerous as the sands of the Ganges, has no differentiating characteristics.' This passage is good evidence.
Someone asked: 'People often create images to view and venerate. Is there any sacred teaching to support this?'
The answer: 'The eighty-ninth chapter of the Maharatnakuta Sutra (Great Treasure Heap Sutra) says: 'At that time, the Bodhisattva Mahavyuha (Great Exertion) held a painted image of the Buddha and entered a deep mountain, a quiet place with no people, only birds and beasts. He unfolded the image, used grass as a seat, sat in the lotus position in front of the image, with his body upright and his mind focused, contemplating the Tathagata (Thus Come One). After careful observation, he thought: 'The Tathagata is rare and subtle. Even the image is so dignified and subtle, how much more so is the body of the Tathagata Samyaksambuddha (Perfectly Enlightened One)?' He also thought: 'How should I contemplate the Buddha?' At that time, the forest deity knew what the Bodhisattva was thinking and said to the Bodhisattva: 'Virtuous man! You are thinking: 'How should I contemplate the Buddha?'' The Bodhisattva replied: 'If you want to contemplate the Buddha, you should contemplate the image. Contemplating this image is no different from contemplating the Tathagata. This is called contemplating the Buddha. Contemplating the Buddha in this way, contemplating in this way, is good contemplation.' At that time, the Bodhisattva Mahavyuha thought: 'How can I contemplate this image as equal to the Tathagata?' He also thought: 'This image has no awareness, no perception, and all dharmas (phenomena) are the same, they are only names. Such names are empty in nature, originally without anything, and the body of the Tathagata is also like this.'
是。畫像非證、非果，非證者、非得者，非住者、非去來，非生、非滅，非凈、非色，非貪、瞋、癡，畫像非陰、界、入，非初、中、后，一切諸法亦復如是，如來身相亦復如是。如此畫像，非覺、非知、非作，一切諸佛亦復如是，觀如來身相亦復如是，乃至六根亦復如是。」菩薩如是觀如來身，結跏趺坐，於三七日中，成就五通，供養諸佛。諸天散華以為供養，為佛所贊，會中二萬人住阿耨多羅三藐三菩提，無量阿僧祇人住二乘功德，大精進者，釋迦牟尼佛是也。』此文明矣。」
約四教者，夫心不獨生，必詫緣起。行者唸佛之時，意想為因，如來毫光為緣，亦名法塵，以對意根故。所起之念，即是所生法，觀此根塵能所，三相遷動，新新生滅，唸唸不住，分折方空，無佛無念，藏教小乘也；即觀念佛心，起能生所生，無不即空，妄謂心起，心實不起，起無自性，體之即空，所觀佛相如鏡中像、虛空華，無佛無念，通教大乘也；即觀念佛心，起即假名之法，淺深洞鑑，無量名相，如觀掌中，了知此心，有如來藏，歷劫斷惑，方證真常，離邊顯中，無佛無念，別教大乘也；即觀念佛心，起即空假即中，若根若塵，並是法界起，一念亦爾，塵剎諸佛，一念照明，六道眾生，剎那普應，初即是后，今始覺知，如大福
【現代漢語翻譯】 現代漢語譯本：是。畫像既不是證悟，也不是果報，不是證悟者，也不是得道者，不是安住者，也不是來去，不是生，也不是滅，不是清凈，也不是色相，不是貪、瞋、癡（佛教三毒），畫像不是陰（五陰）、界（十八界）、入（十二入），不是初、中、后，一切諸法也是這樣，如來的身相也是這樣。這樣的畫像，不是覺悟，也不是知曉，也不是造作，一切諸佛也是這樣，觀察如來的身相也是這樣，乃至六根也是這樣。』菩薩這樣觀察如來的身，結跏趺坐，在三七日（二十一天）中，成就五通（天眼通、天耳通、他心通、宿命通、神足通），供養諸佛。諸天散花來供養，被佛所讚歎，法會中有二萬人安住于阿耨多羅三藐三菩提（無上正等正覺），無量阿僧祇（極大的數字單位）人安住於二乘（聲聞乘和緣覺乘）功德，大精進者，就是釋迦牟尼佛。』這段話很明白了。 約四教來說，心不是獨自產生的，必定依賴因緣而生起。修行者唸佛的時候，意想作為因，如來的毫光作為緣，也叫做法塵，因為它是相對於意根而言的。所生起的念頭，就是所生之法，觀察這根、塵、能、所，三相遷動，新新生滅，唸唸不住，分析到最後空無所有，沒有佛，也沒有念頭，這是藏教小乘的觀點；即觀念唸佛的心，生起能生和所生，沒有不是空的，妄想認為心生起，心實際上沒有生起，生起沒有自性，體悟它就是空，所觀的佛相如同鏡中之像、虛空之花，沒有佛，也沒有念頭，這是通教大乘的觀點；即觀念唸佛的心，生起即是假名之法，對淺深都能清楚地瞭解，無量的名相，如同觀看掌中之物，了知此心，有如來藏（如來所具有的清凈佛性），經歷劫數斷除迷惑，才能證得真常，離開邊見而顯現中道，沒有佛，也沒有念頭，這是別教大乘的觀點；即觀念唸佛的心，生起即是空、假、即中，無論是根還是塵，都是法界生起的，一個念頭也是這樣，塵剎（極多的世界）諸佛，一個念頭就能照明，六道眾生，剎那間普遍應現，開始就是最後，現在才覺知，如同大福。
【English Translation】 English version: 'Yes. The image is neither enlightenment nor fruition, neither the enlightened nor the attained, neither the abiding nor the coming and going, neither birth nor extinction, neither purity nor form, neither greed, hatred, nor delusion (the three poisons in Buddhism). The image is not skandhas (five aggregates), realms (eighteen realms), or entrances (twelve entrances), not the beginning, middle, or end. All dharmas are also like this, and the physical characteristics of the Tathagata (another name for Buddha) are also like this. Such an image is neither awakening, nor knowing, nor creating. All Buddhas are also like this, observing the physical characteristics of the Tathagata is also like this, even the six sense organs are also like this.' The Bodhisattva observes the body of the Tathagata in this way, sits in the lotus position, and within three weeks (twenty-one days), attains the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet), and makes offerings to all Buddhas. The devas (gods) scatter flowers as offerings, and are praised by the Buddha. In the assembly, twenty thousand people abide in Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and countless Asamkhya (extremely large number unit) people abide in the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The greatly diligent one is Shakyamuni Buddha. This passage is very clear. According to the Four Teachings, the mind does not arise independently, but necessarily depends on conditions. When a practitioner recites the Buddha's name, the intention is the cause, and the light of the Tathagata's urna (a mark of a Buddha) is the condition, which is also called dharma-dust, because it is relative to the mind-root. The thought that arises is the dharma that is produced. Observing this root, dust, ability, and object, the three aspects move and change, newly arising and ceasing, with thoughts constantly arising and ceasing, analyzing until there is nothing left, no Buddha, no thought, this is the view of the Hinayana (Small Vehicle) of the Tripitaka Teaching; that is, contemplating the mind of Buddha-recitation, arising the ability to produce and what is produced, nothing is not empty, falsely thinking that the mind arises, but the mind does not actually arise, arising has no self-nature, realizing it is empty, the Buddha-image contemplated is like an image in a mirror, a flower in the sky, no Buddha, no thought, this is the view of the Mahayana (Great Vehicle) of the Common Teaching; that is, contemplating the mind of Buddha-recitation, arising is the dharma of provisional names, clearly understanding the shallow and deep, countless names and forms, like observing something in the palm of the hand, knowing that this mind has the Tathagatagarbha (the pure Buddha-nature possessed by the Tathagata), experiencing kalpas (eons) of cutting off delusions, in order to attain true permanence, leaving the extremes and revealing the Middle Way, no Buddha, no thought, this is the view of the Mahayana of the Separate Teaching; that is, contemplating the mind of Buddha-recitation, arising is emptiness, provisionality, and the Middle Way, whether it is root or dust, all are arising from the Dharma Realm, one thought is also like this, Buddhas in countless lands, one thought can illuminate, sentient beings in the six realms, universally respond in an instant, the beginning is the end, only now realizing, like great fortune.
人執石成寶，必無舍念，別求離念，即邊而中，無佛無念，圓教大乘也，《瓔珞經》明頓悟如來，此之謂也。
五方便唸佛觀門一卷
【現代漢語翻譯】 現代漢語譯本： 人們如果認定石頭是寶物，必定不會捨棄這個念頭，另外尋求脫離這個念頭的途徑。這就是從邊而入中，達到無佛無念的境界，是圓教大乘的境界。《瓔珞經》（Yingluo Jing）闡明頓悟如來的道理，說的就是這個。
《五方便唸佛觀門》（Wu Fangbian Nianfo Guanmen）一卷 English version: If people perceive a stone as a treasure, they will certainly not abandon this thought, nor seek a way to detach from it. This is entering the center from the periphery, reaching the state of no Buddha and no thought, which is the realm of the Perfect Teaching Mahayana. The Yingluo Jing (Garland Sutra) elucidates the doctrine of sudden enlightenment to Tathagata, which is what this refers to.
Wu Fangbian Nianfo Guanmen (Five Expedient Methods of Mindfulness of Buddha Contemplation), one fascicle.
【English Translation】 English version: If people perceive a stone as a treasure, they will certainly not abandon this thought, nor seek a way to detach from it. This is entering the center from the periphery, reaching the state of no Buddha and no thought, which is the realm of the Perfect Teaching Mahayana. The Yingluo Jing (Garland Sutra) elucidates the doctrine of sudden enlightenment to Tathagata, which is what this refers to.
Wu Fangbian Nianfo Guanmen (Five Expedient Methods of Mindfulness of Buddha Contemplation), one fascicle.