T85n2833_觀心論

大正藏第 85 冊 No. 2833 觀心論

No. 2833

觀心論

是觀心可名爲了　又問。上說真如佛性一切功德因覺為根。未審無明之心一切諸惡以何為根　答曰。無明之心雖有八萬四千煩惱情慾及恒沙眾惡無量無邊。取要言之。皆由三毒以為根本。其三毒者即貪瞋癡也。此三毒心自能具足一切諸惡。猶如大樹根雖是一所生枝葉其數無量。彼三毒根中生諸惡業。百千萬億倍過於前不可為喻。如是心於本體中自為三毒。若應現六根亦名六賊。其六賊者則名六識。出入諸根貪著萬境。能成惡業損真如體。故名六賊。一切眾生由此三毒及以六賊。惑亂身心沉沒生死。輪迴六道受諸苦惱。又有江河因少泉源涓流不絕。乃能瀰漫波濤萬里。若復有人斷其本源。則眾流皆息。求解脫者除其三毒及以六賊。自能除一切諸苦　又問。三界六趣廣大無邊。若唯觀心云何免彼之苦　答曰。三界業報惟心所生。本若無心則無三界。三界者即是三毒。貪為欲界。瞋為色界。癡為無色界。由此三心結集諸惡業報成就輪迴不具。故名三界。又由三毒造業輕重受趣不同分歸六處。故名六趣　又問。云何輕重分之為六　答曰。若有眾生不了正因迷心修善。未免三界生三輕趣。云何三輕所為。悉修十善妄求快樂。

【現代漢語翻譯】現代漢語譯本

《觀心論》

這是觀心可以稱爲了解。又問：上面說真如佛性（Tathata-buddha-nature）一切功德以覺悟為根本。請問無明之心（Avidya-citta）的一切諸惡以什麼為根本？答：無明之心雖有八萬四千煩惱情慾以及恒河沙數般的眾多惡行，無量無邊。總而言之，都是由貪、嗔、癡三毒（three poisons）作為根本。這三毒心自身就能具足一切諸惡，猶如大樹，樹根雖然只有一個，但所生的枝葉數量卻無量。這三毒之根中生出各種惡業，其數量是之前的百千萬億倍，無法比喻。這樣的心在本體中自身就成為三毒。如果應現於六根（six sense organs），也稱為六賊。這六賊就是六識（six consciousnesses），出入于諸根，貪著于萬境，能成就惡業，損害真如本體，所以稱為六賊。一切眾生由此三毒以及六賊，迷惑擾亂身心，沉沒于生死輪迴之中，在六道（six realms）中遭受各種苦惱。又如江河，因為有少量的泉源涓涓細流不絕，才能瀰漫成波濤萬里的景象。如果有人斷絕了它的本源，那麼所有的水流都會停止。求解脫的人除去三毒以及六賊，自然能除去一切諸苦。又問：三界（three realms）、六趣（six paths）廣大無邊，如果僅僅觀心，如何能免除那些苦難？答：三界的業報都是由心所生。如果根本沒有心，就沒有三界。三界就是三毒：貪是欲界（desire realm），嗔是（form realm），癡是無（formless realm）。由於這三種心結集了各種惡業，成就了輪迴不具，所以稱為三界。又由於三毒造業的輕重不同，所受的果報也不同，因此分歸六處，所以稱為六趣。又問：如何根據輕重來劃分爲六趣？答：如果眾生不瞭解真正的因果，迷惑於心而修善，也無法免除三界之苦，只能生於三輕趣。什麼是三輕趣？就是修習十善（ten wholesome actions），妄求快樂。 English version

《Treatise on Contemplating the Mind》

This contemplation of the mind can be called understanding. Question: Above, it was said that the Tathata-buddha-nature, with all its merits, takes enlightenment as its root. I would like to ask, what is the root of all the evils of the mind of ignorance (Avidya-citta)? Answer: Although the mind of ignorance has eighty-four thousand afflictions and desires, as well as countless evils like the sands of the Ganges, in essence, they all originate from the three poisons (three poisons): greed, hatred, and delusion. These three poisonous minds themselves fully possess all evils, just like a large tree with only one root but countless branches and leaves. From these three poisonous roots arise various evil karmas, a hundred million times more than before, beyond comparison. Such a mind, within its essence, becomes the three poisons. If it manifests in the six sense organs (six sense organs), it is also called the six thieves. These six thieves are the six consciousnesses (six consciousnesses), entering and exiting through the sense organs, clinging to the myriad phenomena, capable of creating evil karma and harming the essence of Tathata, hence they are called the six thieves. All sentient beings, due to these three poisons and six thieves, are confused and disturbed in body and mind, sinking into the cycle of birth and death, suffering various afflictions in the six realms (six realms). It is also like a river, which, because of a small spring source with a continuous trickle, can spread into vast waves for thousands of miles. If someone cuts off its source, then all the streams will cease. Those who seek liberation must eliminate the three poisons and the six thieves, and they will naturally be able to eliminate all suffering. Question: The three realms (three realms) and six paths (six paths) are vast and boundless. If one only contemplates the mind, how can one escape those sufferings? Answer: The karmic retributions of the three realms are all born from the mind. If there is fundamentally no mind, there would be no three realms. The three realms are the three poisons: greed is the desire realm (desire realm), hatred is the ** (form realm), and delusion is the formless realm (formless realm). Because these three minds accumulate various evil karmas, completing the incomplete cycle of rebirth, they are called the three realms. Furthermore, due to the varying degrees of severity of the karma created by the three poisons, the resulting retributions differ, thus being divided into six places, hence they are called the six paths. Question: How are they divided into six paths according to their severity? Answer: If sentient beings do not understand the true cause and effect, are deluded in their minds, and cultivate goodness, they cannot escape the suffering of the three realms, but can only be born in the three lighter paths. What are the three lighter paths? They are cultivating the ten wholesome actions (ten wholesome actions), vainly seeking happiness.

【English Translation】 English version

《Treatise on Contemplating the Mind》

This contemplation of the mind can be called understanding. Question: Above, it was said that the Tathata-buddha-nature (Tathata-buddha-nature), with all its merits, takes enlightenment as its root. I would like to ask, what is the root of all the evils of the mind of ignorance (Avidya-citta)? Answer: Although the mind of ignorance has eighty-four thousand afflictions and desires, as well as countless evils like the sands of the Ganges, in essence, they all originate from the three poisons (three poisons): greed, hatred, and delusion. These three poisonous minds themselves fully possess all evils, just like a large tree with only one root but countless branches and leaves. From these three poisonous roots arise various evil karmas, a hundred million times more than before, beyond comparison. Such a mind, within its essence, becomes the three poisons. If it manifests in the six sense organs (six sense organs), it is also called the six thieves. These six thieves are the six consciousnesses (six consciousnesses), entering and exiting through the sense organs, clinging to the myriad phenomena, capable of creating evil karma and harming the essence of Tathata, hence they are called the six thieves. All sentient beings, due to these three poisons and six thieves, are confused and disturbed in body and mind, sinking into the cycle of birth and death, suffering various afflictions in the six realms (six realms). It is also like a river, which, because of a small spring source with a continuous trickle, can spread into vast waves for thousands of miles. If someone cuts off its source, then all the streams will cease. Those who seek liberation must eliminate the three poisons and the six thieves, and they will naturally be able to eliminate all suffering. Question: The three realms (three realms) and six paths (six paths) are vast and boundless. If one only contemplates the mind, how can one escape those sufferings? Answer: The karmic retributions of the three realms are all born from the mind. If there is fundamentally no mind, there would be no three realms. The three realms are the three poisons: greed is the desire realm (desire realm), hatred is the ** (form realm), and delusion is the formless realm (formless realm). Because these three minds accumulate various evil karmas, completing the incomplete cycle of rebirth, they are called the three realms. Furthermore, due to the varying degrees of severity of the karma created by the three poisons, the resulting retributions differ, thus being divided into six places, hence they are called the six paths. Question: How are they divided into six paths according to their severity? Answer: If sentient beings do not understand the true cause and effect, are deluded in their minds, and cultivate goodness, they cannot escape the suffering of the three realms, but can only be born in the three lighter paths. What are the three lighter paths? They are cultivating the ten wholesome actions (ten wholesome actions), vainly seeking happiness.

未免貪界。生於六趣。悉持五戒妄起愛憎。未免瞋界。生於人趣。迷執有為信邪求福。未免癡界。生阿修羅。如見三類名為三重。云何三重。所謂縱三毒心唯造惡業。墮三重趣。若貪業重者墮餓鬼趣。瞋業重者墮地獄趣。癡業重者墮畜生趣。如是三重通前三輕遂成六趣。故知一切善業由自心生。但能攝心離諸邪惡。三界六趣輪迴之業自然消滅。能滅諸苦即名解脫　又問。如佛所說。我於三代阿僧祇劫無量勤苦乃成佛道。云何今說唯除三毒即名解脫　答曰。佛所說言三大阿僧祇劫者即三毒心也。胡言阿僧祇漢言不可數。此三毒心於一念中皆為一切。恒何沙者不可數也。真如之性既被三毒之所覆障。若不超越彼三恒河沙毒惡之念。云何名得解脫也。今者能除貪瞋癡等三種毒心。是則名為度得三大阿僧祇劫。末世眾生愚癡鈍根。不解如來三種阿僧祇秘密之說。遂言成歷劫末期。豈不疑悟行人不退菩提方成佛道。今令學者唯須觀心不修戒行。云何成量善。聚會者。以能制三毒即有三量善普會於心故名三聚戒也。波羅蜜者。即是梵言。漢言達彼岸。以六根清凈不染世塵。即出煩惱可至菩提岸也。故名六波羅蜜　又問。如經所說。三聚凈戒者。誓斷一切惡。誓修一切善。誓度一切眾生。今言制三毒心。豈不文義有所乖也　答曰。佛

【現代漢語翻譯】現代漢語譯本：爲了避免貪慾之界（指眾生因貪愛而流轉的境界），眾生會生於六道（指天、人、阿修羅、地獄、餓鬼、畜生六種輪迴的去處）。即使能夠持守五戒（指不殺生、不偷盜、不邪淫、不妄語、不飲酒），卻妄自生起愛憎之心，仍然無法避免嗔恚之界（指因嗔恨而產生的境界），從而可能生於人道。如果迷惑執著于有為之法（指有生滅變化的世間法），相信邪說並祈求福報，就無法避免愚癡之界（指因愚昧無知而產生的境界），可能會生於阿修羅道。以上所說的三種情況，可以看作是三重障礙。什麼是三重呢？就是放縱貪、嗔、癡三種毒害身心的念頭，只造作惡業，就會墮入三重惡趣。如果貪業深重，就會墮入餓鬼道；如果嗔業深重，就會墮入地獄道；如果癡業深重，就會墮入畜生道。這三重惡趣連同前面所說的三種較輕的境界，就構成了六道輪迴。所以要知道，一切善業都是由自己的心產生的。只要能夠收攝內心，遠離各種邪惡，三界六道輪迴的業力自然就會消滅。能夠滅除各種痛苦，就叫做解脫。又有人問：『如佛所說，我於三大阿僧祇劫（指極長的時間單位，表示無數個劫）無量勤苦乃成佛道。云何今說唯除三毒即名解脫？』答曰：佛所說言三大阿僧祇劫者即三毒心也。胡言阿僧祇漢言不可數。此三毒心於一念中皆為一切。恒何沙者不可數也。真如之性（指不生不滅的本性）既被三毒之所覆障。若不超越彼三恒河沙毒惡之念。云何名得解脫也。今者能除貪瞋癡等三種毒心。是則名為度得三大阿僧祇劫。末世眾生愚癡鈍根。不解如來三種阿僧祇秘密之說。遂言成歷劫末期。豈不疑悟行人不退菩提方成佛道。今令學者唯須觀心不修戒行。云何成量善。聚會者。以能制三毒即有三量善普會於心故名三聚戒也。波羅蜜（梵語，意為到達彼岸）者。即是梵言。漢言達彼岸。以六根（指眼、耳、鼻、舌、身、意六種感覺器官）清凈不染世塵。即出煩惱可至菩提岸也。故名六波羅蜜。又有人問：『如經所說，三聚凈戒（指攝律儀戒、攝善法戒、饒益有情戒）者。誓斷一切惡，誓修一切善，誓度一切眾生。今言制三毒心。豈不文義有所乖也？』答曰：佛

【English Translation】 English version: To avoid the realm of greed (referring to the state where beings transmigrate due to craving), beings are born into the six realms (referring to the six paths of reincarnation: gods, humans, asuras, hell beings, hungry ghosts, and animals). Even if one can uphold the five precepts (refraining from killing, stealing, sexual misconduct, lying, and intoxicants), but still gives rise to love and hatred, one cannot avoid the realm of anger (referring to the state arising from hatred), and may be born into the human realm. If one is deluded and attached to conditioned phenomena (referring to worldly phenomena subject to birth and death), believes in heretical teachings and seeks blessings, one cannot avoid the realm of delusion (referring to the state arising from ignorance), and may be born into the asura realm. The above three situations can be seen as triple obstacles. What are the triple obstacles? It is indulging in the three poisons of greed, anger, and delusion, only creating evil karma, and thus falling into the three evil realms. If the karma of greed is heavy, one will fall into the realm of hungry ghosts; if the karma of anger is heavy, one will fall into the hell realm; if the karma of delusion is heavy, one will fall into the animal realm. These three evil realms, together with the three lighter states mentioned earlier, constitute the six realms of reincarnation. Therefore, know that all good karma arises from one's own mind. As long as one can restrain the mind and stay away from all evils, the karma of the three realms and six paths of reincarnation will naturally be extinguished. Being able to extinguish all suffering is called liberation. Someone asked: 'As the Buddha said, I attained Buddhahood after countless diligent efforts over three great asamkhya kalpas (referring to extremely long units of time, representing countless eons). Why do you now say that liberation is attained simply by eliminating the three poisons?' The answer is: The three great asamkhya kalpas that the Buddha spoke of are the three poisonous minds. Asamkhya in the barbarian language means 'innumerable' in Chinese. These three poisonous minds are all-encompassing in a single thought. 'Ganges sands' also means innumerable. Since the nature of True Thusness (referring to the unchanging, fundamental nature) is covered and obscured by the three poisons, how can one be said to have attained liberation if one does not transcend those thoughts of evil, as numerous as the sands of the Ganges? Now, being able to eliminate the three poisonous minds of greed, anger, and delusion is called crossing over the three great asamkhya kalpas. Sentient beings in the degenerate age are foolish and dull-witted, and do not understand the Buddha's secret teachings of the three asamkhya kalpas. They then say that Buddhahood is attained only at the end of countless eons. Wouldn't this cause those who are awakening to doubt that they can attain Buddhahood without regressing from Bodhi? Now, we instruct students to only observe their minds and not cultivate precepts and practices. How can one accumulate a measure of goodness? Because being able to control the three poisons means that three measures of goodness universally gather in the mind, hence the name 'Three Accumulative Precepts'. Paramita (Sanskrit, meaning 'to reach the other shore') is a Sanskrit term, meaning 'to reach the other shore' in Chinese. When the six senses (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are pure and not defiled by worldly dust, one can leave behind afflictions and reach the shore of Bodhi. Hence the name 'Six Paramitas'. Someone asked: 'As the sutras say, the Three Accumulative Pure Precepts (referring to the precepts of restraining from evil, accumulating good, and benefiting sentient beings) are: I vow to cut off all evil, I vow to cultivate all good, I vow to liberate all sentient beings. Now you say to control the three poisonous minds. Isn't there a discrepancy in the meaning?' The answer is: Buddha

所說經是真實語。應無謬也。菩薩於過去因中修苦行時。對於三毒誓斷一切惡常修戒。對於瞋毒誓修一切善故常修定。對於癡戒誓度一切眾生故常修惠。由持如是戒定惠等三種凈法故。能超彼三毒惡業即成佛也。以制三毒則諸惡消滅。故名之為斷。以能持三戒則諸善具足。名之為佛。以修能斷則萬行成就。自他利己普濟群生。故名為度。既知所修戒行不離於心。若自清凈故一切功德悉皆清凈　又云。欲得凈佛云當凈其心。隨其心凈則佛土凈。若能製得三種毒心。三聚凈戒自然成就　又云。如經中所說。六波羅蜜者亦名六度。所謂佈施持戒忍辱精進禪定智慧。今言六根清凈六波羅蜜　若為通會。又六度者其義云何　答曰。欲修六度當凈六根欲凈六根先降六賊。能捨眼賊。離諸色境心無顧吝。名為佈施能禁耳賊。于彼聲塵勿令縱逸。名為持戒。能除鼻賊。等諸香臭自在調柔。名為忍辱。能制舌賊不貪邪味。讚詠講說無疲厭心。名為精進。能降身賊。于諸觸欲其心湛然不動。名為禪定。能攝意賊。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于彼岸。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。即是先因食乳后證佛果。豈唯觀心得解脫也　答曰。誠如所言無虛

【現代漢語翻譯】現代漢語譯本：所說的經典是真實之語，應當沒有謬誤。菩薩在過去因地修行苦行時，對於貪嗔癡三毒，發誓斷除一切惡行，常修持戒律；對於嗔恚之毒，發誓修習一切善行，所以常修習禪定；對於愚癡之戒，發誓度化一切眾生，所以常修習智慧。由於持有這樣的戒、定、慧三種清凈之法，就能超越那貪嗔癡三種惡業，即能成就佛果。因為制伏了三毒，那麼各種惡行就消滅了，所以稱之為『斷』。因為能夠持守三種戒律，那麼各種善行就具足了，稱之為『佛』。因為修習能夠斷除煩惱的法門，那麼萬種修行就成就了，自身和他人都得到利益，普遍救濟眾生，所以稱之為『度』。既然知道所修習的戒行不離於心，如果自身清凈，那麼一切功德都清凈。又說：『想要得到清凈的佛土，應當清凈自己的心。隨著心清凈，那麼佛土就清凈。』如果能夠制伏三種毒心，戒律自然成就。

又說：『如經典中所說，六波羅蜜（Six Pāramitās）也稱為六度（Six Perfections），即佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā）。』現在說六根清凈即是六波羅蜜，如何融會貫通？又六度（Six Perfections）的含義是什麼？

回答說：想要修習六度（Six Perfections），應當清凈六根（Six Sense Organs）；想要清凈六根（Six Sense Organs），首先要降伏六賊（Six Robbers）。能夠捨棄眼賊（Eye Thief），遠離各種色境，心中沒有顧戀，這稱為佈施（Dāna）；能夠禁止耳賊（Ear Thief），對於那些聲音塵境，不要放縱，這稱為持戒（Śīla）；能夠去除鼻賊（Nose Thief），對於各種香臭都能自在調柔，這稱為忍辱（Kṣānti）；能夠制伏舌賊（Tongue Thief），不貪圖邪惡的滋味，讚美歌詠講說佛法沒有疲厭之心，這稱為精進（Vīrya）；能夠降伏身賊（Body Thief），對於各種觸覺慾望，內心湛然不動，這稱為禪定（Dhyāna）；能夠攝伏意賊（Mind Thief），不順從無明，常修習覺悟的智慧，喜好各種功德，這稱為智慧（Prajñā）。又『度』是運載的意思。六波羅蜜（Six Pāramitās）比喻為船筏，能夠運載眾生到達彼岸，所以稱為六度（Six Perfections）。

又問：所說的釋迦如來（Śākyamuni Buddha）作為菩薩（Bodhisattva）時，曾經飲用三斗六升乳糜才成就佛道，這就是先因為食用乳糜，後來才證得佛果，難道僅僅是觀心就能得到解脫嗎？

回答說：確實如你所說，沒有虛假。

【English Translation】 English version: The sutra spoken is the true word, and should be without error. When the Bodhisattva (Enlightenment Being) cultivated ascetic practices in the past causal stage, regarding the three poisons of greed (raga), hatred (dvesha), and delusion (moha), he vowed to cut off all evil and constantly cultivate precepts (śīla). Regarding the poison of hatred (dvesha), he vowed to cultivate all good, therefore constantly cultivating concentration (dhyāna). Regarding the precept against delusion (moha), he vowed to liberate all sentient beings, therefore constantly cultivating wisdom (prajñā). Because of upholding these three pure dharmas of precepts (śīla), concentration (dhyāna), and wisdom (prajñā), one can transcend those three evil karmas of greed (raga), hatred (dvesha), and delusion (moha), and thus attain Buddhahood. Because one controls the three poisons, all evils are extinguished, hence it is called 'cutting off'. Because one can uphold the three precepts, all good is complete, hence it is called 'Buddha'. Because one cultivates the dharma that can cut off afflictions, then myriad practices are accomplished, benefiting oneself and others, universally saving sentient beings, hence it is called 'liberation'. Since one knows that the precepts and practices cultivated are inseparable from the mind, if oneself is pure, then all merits are pure. It is also said: 'If you want to obtain a pure Buddha land, you should purify your mind. As the mind is pure, so the Buddha land is pure.' If one can control the three poisonous minds, the three clusters of pure precepts will naturally be accomplished.

It is also said: 'As it is said in the sutras, the Six Pāramitās (Six Perfections) are also called the Six Perfections, namely, giving (dāna), morality (śīla), patience (kṣānti), vigor (vīrya), concentration (dhyāna), and wisdom (prajñā).' Now it is said that the purification of the six sense organs is the Six Pāramitās, how can they be reconciled? And what is the meaning of the Six Perfections?

The answer is: 'If you want to cultivate the Six Perfections, you should purify the six sense organs; if you want to purify the six sense organs, you must first subdue the six robbers (Six Thieves). Being able to relinquish the eye thief (Eye Thief), being apart from all forms and objects, and having no attachment in the mind, is called giving (dāna); being able to restrain the ear thief (Ear Thief), not allowing indulgence in those sound objects, is called morality (śīla); being able to eliminate the nose thief (Nose Thief), being freely and gently adaptable to all fragrances and odors, is called patience (kṣānti); being able to subdue the tongue thief (Tongue Thief), not being greedy for evil tastes, praising, chanting, and speaking the Dharma without weariness, is called vigor (vīrya); being able to subdue the body thief (Body Thief), the mind being still and unmoving in all tactile desires, is called concentration (dhyāna); being able to subdue the mind thief (Mind Thief), not following ignorance, constantly cultivating awakened wisdom, delighting in all merits, is called wisdom (prajñā).' Also, 'perfection' means carrying across. The Six Pāramitās are likened to a raft that can carry sentient beings to the other shore, hence it is called the Six Perfections.

Again, it is asked: 'It is said that when Śākyamuni Buddha was a Bodhisattva, he drank three dou and six sheng of milk gruel before attaining Buddhahood. This means that he first ate milk gruel and then attained the fruit of Buddhahood. Is it only through contemplating the mind that one can attain liberation?'

The answer is: 'It is indeed as you say, there is no falsehood.'

妄也。必因餐乳然始成佛。佛言食乳。乳有二種。佛所食者非世間不凈之乳。乃是真如清凈法乳。三斗者即是三聚凈戒。六升者即是六波羅蜜。成佛道時食如是。法乳方證佛果。若言如來食於世間淫慾和合不凈之牛膻腥乳者。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。豈須如是不凈之乳以充飢渴。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。于清凈體中如是三聚凈戒六波羅蜜微妙法乳養一切眾生求解脫者。如是真中清凈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。晝夜六時繞塔行道持齋禮拜。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。此地翻為清凈處地。若永除三毒常凈六根。身心湛然內外清凈。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爐以法為火智慧為工匠三聚凈戒六波羅蜜以為畫樣。镕練身心真如

【現代漢語翻譯】現代漢語譯本：這是虛妄的說法。一定要通過吃母乳才能成佛。佛所說的『食乳』，乳有兩種。佛所食用的不是世間不乾淨的乳，而是真如清凈的法乳。『三斗』指的是三聚凈戒（斷惡、行善、饒益有情），『六升』指的是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。成佛道時食用這樣的法乳才能證得佛果。如果說如來食用世間淫慾和合的不乾淨的牛膻腥乳，豈不是成了誹謗佛法的罪過？如來本身就是金剛不壞的無漏法身，永遠脫離世間一切痛苦，哪裡需要這樣不乾淨的乳來充飢解渴？所說的牛不在高原，不在低濕之地，不吃穀麥糟糠麩豆，不與普通的牛同群，身體呈現紫磨金色，這頭牛指的就是盧舍那佛（Vairocana Buddha）。他以大慈大悲憐憫眾生的緣故，在清凈的身體中以三聚凈戒、六波羅蜜的微妙法乳來養育一切求解脫的眾生。這樣的真中清凈的乳，不是真如來飲用后成道的，而是一切眾生如果食用，都能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又有人問：經中所說，佛說眾生修建伽藍（Sangharama，僧伽居住的園林），鑄造佛像，燒香散花，點燃長明燈，晝夜六時繞塔行道，持齋禮拜，種種功德都能成就佛道。如果只觀心性，總攝一切修行，這些事難道是虛妄的嗎？回答說：佛所說的有無量方便法門，一切眾生根性遲鈍狹隘，對於甚深的道理，只能用有為法來比喻無為法。如果不向內修行，只向外追求，希望獲得福報，是沒有這樣的道理的。所說的『伽藍』，是西國梵語，在這裡翻譯為清凈處地。如果永遠去除貪嗔癡三毒，常保六根清凈，身心湛然，內外清凈，這就叫做修建伽藍。又，鑄造佛像，指的是一切眾生爲了求佛道而修習各種覺悟之行，效彷彿如來，難道是讓人們鑄寫金銅之像嗎？所以，求解脫的人，以自身為熔爐，以佛法為火焰，以智慧為工匠，以三聚凈戒、六波羅蜜作為圖樣，熔鍊身心真如。

【English Translation】 English version: This is a false statement. It is not necessarily through consuming breast milk that one attains Buddhahood. When the Buddha speaks of 'consuming milk,' there are two kinds of milk. What the Buddha consumes is not the impure milk of the world, but the pure Dharma milk of Suchness (Tathata). 'Three dou' refers to the Threefold Pure Precepts (abstaining from evil, doing good, benefiting sentient beings), and 'six sheng' refers to the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). One attains Buddhahood by consuming such Dharma milk. If it is said that the Tathagata consumes the impure, rancid, and tainted cow's milk of worldly lust and union, would that not be a grave slander of the Dharma? The Tathagata is inherently the indestructible, stainless Dharma body of Vajra, forever free from all suffering of the world. How would he need such impure milk to satisfy hunger and thirst? The cow spoken of is not in the highlands, nor in the low and damp lands, does not eat grains, wheat, dregs, bran, or beans, does not mingle with ordinary bulls, and its body is the color of purple-gold. This cow refers to Vairocana Buddha. Out of great compassion and pity for sentient beings, he nourishes all sentient beings seeking liberation with the subtle Dharma milk of the Threefold Pure Precepts and the Six Paramitas from his pure body. Such pure milk within the true is not what the true Tathagata drinks to attain enlightenment, but if all sentient beings consume it, they can attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Furthermore, someone asks: In the scriptures, the Buddha says that sentient beings who build Sangharamas (monasteries), cast Buddha images, burn incense, scatter flowers, light everlasting lamps, circumambulate stupas day and night in six periods, observe fasts, and perform prostrations, all kinds of merits can lead to the attainment of Buddhahood. If one only contemplates the mind and encompasses all practices, are these things false? The answer is: The Buddha speaks of countless expedient methods. All sentient beings are dull and narrow-minded. For profound principles, one can only use conditioned phenomena to illustrate unconditioned phenomena. If one does not cultivate inwardly but only seeks outwardly, hoping to gain blessings, there is no such principle. The term 'Sangharama' is a Sanskrit word from the Western lands, translated here as a pure place. If one permanently removes the three poisons of greed, anger, and ignorance, and constantly keeps the six senses pure, with the body and mind serene, both internally and externally pure, this is called building a Sangharama. Furthermore, casting Buddha images refers to all sentient beings cultivating various practices of awakening in pursuit of Buddhahood, emulating the Tathagata. Does it mean to cast and write images of gold and copper? Therefore, those seeking liberation should use their own body as a furnace, the Dharma as fire, wisdom as a craftsman, and the Threefold Pure Precepts and the Six Paramitas as a blueprint to smelt and refine the Suchness of body and mind.

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。所謂常于身心內外觀察。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。唯將外火燒於世間沉檀薰陸質礙之香者。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。饒益有情散沾一切。于真如性普施莊嚴。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彩。復損草木以為散花。無有是處。所以者何。持凈戒者于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于福報。欲益返損。豈有是乎　又問。燈者。覺正心覺也。以智慧明瞭喻之為燈。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

【現代漢語翻譯】現代漢語譯本佛性遍在於一切戒律的規範之中（戒律模：戒律的標準和模式）。如果能夠按照教導奉行，沒有絲毫缺失遺漏，自然就能成就真容之像（真容之像：佛的真實面貌）。這種成就所達到的最終境界是常住不變的微妙色身，而不是有生有滅、會敗壞的世俗之法。如果有人求道卻不理解這個道理，就像鑄造佛像卻不明白其意義一樣，憑什麼輕易地說自己能夠成就功德呢？再說燒香，也不是世間那些有形有相的香，而是無為正法之香（無為正法之香：不依賴外在條件，自然而然存在的正法之香）。用這種香來薰染，能夠使各種污穢罪惡的業力全部清除消滅。這種正法之香有五種體現：第一是戒香，也就是斷除一切惡行，修習一切善行。第二是定香，也就是堅定地相信大乘佛法，內心沒有動搖退轉。第三是慧香，也就是經常在身心內外進行觀察。第四是解脫香，也就是能夠斷除一切無明的束縛。第五是解脫知見香，也就是覺悟的光芒能夠時常照耀，通達一切，沒有無明的阻礙。這五種香是世間無與倫比的。佛陀在世的時候，讓他的弟子們用智慧之火焚燒這種無價之香，供養十方一切諸佛。現在的眾生愚癡遲鈍，不理解如來真實的意義，只是用外在的火焚燒世間的沉香、檀香、薰陸香這些有形質礙的香，希望得到福報，怎麼可能得到呢？再說散花，它的意義也是如此。所謂散花，就是演說正法，宣揚功德之花，饒益有情眾生，使他們普遍得到利益，在真如自性中普遍地進行莊嚴。這種功德之花是佛所讚歎的，最終能夠常住不變，沒有凋謝的時候。如果有人散佈這樣的花，獲得的福報是無量的。如果如來讓眾生剪裁綵綢，或者毀壞草木來作為散花，那是絕對不可能的。為什麼呢？因為持守清凈戒律的人，對於大地上的各種生物，都不會讓他們受到觸犯。即使是無意中觸犯了，也會得到很大的罪過。更何況現在故意毀壞禁戒，損傷萬物，來求取福報，想要增益反而造成損害，怎麼會有這樣的道理呢？又問，燈的意義是什麼？燈是覺悟正心，用智慧的光明來比喻燈。所以一切求解脫的人，常常以自身為燈臺，心為燈盞，信心為燈炷，增加各種戒行來作為添油，智慧明達就像燈火一樣常燃不滅。這樣的燈就是真如正覺之燈。

【English Translation】 English version Buddha-nature pervades all the models of precepts (戒律模: the standards and patterns of precepts). If one practices diligently according to the teachings without any deficiency or omission, one will naturally achieve the image of true form (真容之像: the true appearance of the Buddha). The ultimate state achieved is a permanent and subtle body of form, not a worldly phenomenon that is subject to birth, death, and decay. If someone seeks the path but does not understand this principle, it is like casting a Buddha image without understanding its meaning. How can one easily claim to have achieved merit? Furthermore, burning incense is not the incense with form and appearance found in the world, but the incense of non-active Right Dharma (無為正法之香: the Right Dharma incense that exists naturally and does not depend on external conditions). Using this incense to purify can eliminate all defiled and evil karmic forces. This Right Dharma incense has five manifestations: First is the incense of precepts, which means cutting off all evil deeds and cultivating all good deeds. Second is the incense of concentration, which means firmly believing in Mahayana Buddhism with no wavering or regression in the mind. Third is the incense of wisdom, which means constantly observing within and without the body and mind. Fourth is the incense of liberation, which means being able to cut off all the bonds of ignorance. Fifth is the incense of liberation knowledge and vision, which means the light of enlightenment can always shine, penetrating everything without the obstruction of ignorance. These five incenses are unparalleled in the world. When the Buddha was in the world, he had his disciples burn this priceless incense with the fire of wisdom to offer to all the Buddhas in the ten directions. Now, sentient beings are foolish and dull, not understanding the true meaning of the Tathagata. They only use external fire to burn worldly agarwood, sandalwood, and frankincense, which are tangible and obstructive incenses, hoping to obtain blessings. How can they obtain them? Furthermore, scattering flowers has a similar meaning. Scattering flowers means expounding the Right Dharma, proclaiming the flowers of merit, benefiting sentient beings, and universally bestowing benefits upon them, universally adorning the nature of true thusness. This flower of merit is praised by the Buddha, and it can ultimately remain permanent without withering. If someone scatters such flowers, the merit they obtain is immeasurable. If the Tathagata were to have sentient beings cut colored silk or destroy plants to use as scattered flowers, that would be absolutely impossible. Why? Because those who uphold pure precepts do not allow any of the various beings on the earth to be harmed. Even if they accidentally harm them, they will incur great sin. How much more so if they deliberately violate precepts and harm all things to seek blessings, wanting to increase benefits but instead causing harm? How can there be such a principle? Furthermore, what is the meaning of a lamp? A lamp is the awakening of the right mind, using the light of wisdom to symbolize a lamp. Therefore, all those who seek liberation often use their own body as the lampstand, their mind as the lamp bowl, their faith as the lamp wick, and increase various precepts and practices as adding oil, so that the brightness of wisdom is like a lamp that is always burning. Such a lamp is the lamp of true thusness and right enlightenment.

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。凈行長時不捨名六時行道。塔者身也。常令覺惠巡繞身心念念不停。名為繞塔。過去聖僧人如是行道得涅槃。求解脫者不會斯理。何名行道。竊見今時鈍根之輩眾生曾未內行唯執外求。將質礙身繞世間塔。日夜走驟徒自疲勞。而於真性一無利益。迷悟之甚誠可愍歟。又持齋者當須達意。其利徒爾虛功。齋者齊也。所謂齋整身心不令散亂。持者護也。所謂戒行如法護持必須禁六情制三毒勤覺察凈身心。瞭如是義所名齋也。又持齋者。有五種。一者法喜食。所謂依如來正法歡喜奉行。二者禪悅食。所謂內外證寂身心悅樂。三者念食。所謂常念諸佛心口相應。四者愿食。所謂行住坐臥常求善愿。五者解脫食。所謂心常清凈不染俗塵。此之凈食名為齋食。若後有人不餐如是五清凈食。外持齋者無

【現代漢語翻譯】現代漢語譯本能破除一切無明（avidyā，對事物真相的迷惑）和愚癡黑暗。能夠用這種方法互相啓發開悟，就像一盞燈點燃成百上千盞燈一樣，以燈續燈，光明永遠不會窮盡。因為光明無盡，所以稱為『長明』。過去有一尊佛，名號叫做然燈佛（Dīpankara），意義也是如此。愚癡的眾生不能領會如來方便的說法，專門進行虛妄的行為，執著于有為法，於是點燃世間的蘇油燈來照亮一個房間，就稱作是依照佛陀的教導。這難道不是荒謬嗎？為什麼這麼說呢？佛陀從眉間放出的一毫相光，向上照耀一萬八千個世界。如果佛陀的身光能夠照遍十方，哪裡還需要世俗的燈來提供利益呢？仔細考察這個道理，應該不是這樣的吧。還有，『六時行道』指的是什麼呢？指的是在六根之中，於一切時常行佛道，這個『道』就是覺悟。也就是修習各種覺悟的行為，調伏六情，清凈的行為長久不捨棄，就叫做『六時行道』。塔，指的是身體。常常讓覺悟和智慧巡繞身心，唸唸不停，就叫做『繞塔』。過去的聖僧人就是這樣行道而證得涅槃的。求解脫的人不能領會這個道理，又怎麼能叫做『行道』呢？我看到現在那些根器遲鈍的眾生，從來不在內心修行，只執著于向外尋求，用有形質的身體繞著世間的塔，日夜奔走，只是徒勞地讓自己疲憊，而對於真正的自性沒有任何利益。迷惑和覺悟的差別太大了，真是可憐啊。還有，『持齋』的人應當明白其中的意義，否則只是徒勞無功。『齋』，就是『齊』，指的是端正身心，不讓它散亂。『持』，就是『護』，指的是戒行如法，護持必須禁止六情，制止三毒，勤加覺察，清凈身心。瞭解了這樣的意義，才叫做『齋』。還有，持齋有五種：一是法喜食，指的是依照如來的正法歡喜奉行；二是禪悅食，指的是內外證得寂靜，身心喜悅快樂；三是念食，指的是常常憶念諸佛，心口相應；四是愿食，指的是行住坐臥常常祈求善愿；五是解脫食，指的是內心常常清凈，不沾染世俗塵埃。這五種清凈的食物叫做齋食。如果後世有人不吃這五種清凈的食物，只是在外表上持齋，沒有任何意義。

【English Translation】 English version It can break through all ignorance (avidyā, delusion about the true nature of things) and the darkness of foolishness. It can enlighten others by this method, just like one lamp lighting hundreds and thousands of lamps. With lamp succeeding lamp, the light will never end. Because the light is endless, it is called 'everlasting light'. In the past, there was a Buddha named Dīpankara (Burning Lamp), and the meaning is the same. Foolish beings cannot comprehend the expedient teachings of the Tathagata (如來，another name for Buddha), and instead engage in false actions, clinging to conditioned phenomena. Thus, they light lamps with sesame oil to illuminate a room and call it following the teachings. Isn't this absurd? Why is that? The Buddha emits a ray of light from the white hair between his eyebrows, illuminating eighteen thousand worlds upwards. If the Buddha's body light can illuminate all directions, why would we need worldly lamps to provide benefit? Upon careful examination of this principle, it should not be so. Furthermore, what does 'practicing the Way in six periods' mean? It refers to constantly practicing the Buddha's Way through the six senses at all times. The 'Way' is enlightenment. It means cultivating various enlightened actions, subduing the six emotions, and maintaining pure conduct without abandoning it for a long time, which is called 'practicing the Way in six periods'. A stupa (塔，a dome-shaped structure erected as a Buddhist shrine), refers to the body. Constantly allowing awareness and wisdom to circulate around the body and mind, without ceasing for a moment, is called 'circumambulating the stupa'. Past holy monks attained Nirvana (涅槃，liberation from the cycle of rebirth) by practicing in this way. Those who seek liberation cannot comprehend this principle, so how can they be called 'practicing the Way'? I see that the dull-witted beings of today never cultivate internally, but only cling to external pursuits, using their physical bodies to circumambulate worldly stupas, running around day and night, only tiring themselves out, without any benefit to their true nature. The difference between delusion and enlightenment is so great, it is truly pitiful. Furthermore, those who 'observe the precepts of fasting' should understand the meaning, otherwise it is just futile effort. 'Fasting' (齋，zhāi) means 'to align' (齊，qí), which refers to aligning the body and mind, not allowing them to be scattered. 'Observing' (持，chí) means 'to protect' (護，hù), which refers to protecting the precepts and conduct according to the Dharma (法，the teachings of the Buddha), and must prohibit the six emotions, restrain the three poisons, diligently observe, and purify the body and mind. Understanding this meaning is what is called 'fasting'. Furthermore, there are five types of fasting: first, the food of Dharma joy, which refers to joyfully practicing according to the Tathagata's true Dharma; second, the food of meditative bliss, which refers to attaining inner and outer tranquility, with the body and mind joyful and happy; third, the food of mindfulness, which refers to constantly remembering the Buddhas, with the mind and mouth in accord; fourth, the food of aspiration, which refers to constantly seeking good wishes in walking, standing, sitting, and lying down; fifth, the food of liberation, which refers to the mind being constantly pure, not stained by worldly dust. These five pure foods are called fasting foods. If later people do not eat these five pure foods, but only observe fasting externally, it is meaningless.

有是處。言斯食者。于無明惡業之食若轉讀者。破齋者云何獲福。或有愚迷不會斯理。身心放逸諸惡皆為。貪慾恣情了無慚愧。唯斷外食自謂持齋。何異見爛壞死屍稱言有命。必死見事。又禮拜者。當如法也。必須理體內明隨事推變。理恒不捨。事有行藏。會如是義乃名如法。夫禮者敬也。拜者所為。恭敬真性屈伏無明。為禮拜也。以恭敬故不敢毀傷。以屈伏故無令逸縱。若能惡情永斷善念恒存。雖不見相常名禮拜。其事法者即身相也。為欲令諸世俗表謙下心故。須屈伏外心示恭敬相。用之則顯。舍之則藏。覺外明內以相應也。若復不行理法唯執事門內則故。縱貪癡常為惡業。外則空現身相。無名禮拜。無慚于聖。縱誑于凡。不免淪墜。豈成功德。既無所得。云何救道　又問。溫室經。洗浴眾僧獲福無量。此則憑何事法功德始成。若唯觀心可相應不　答曰。眾僧者非說世間有為事。世尊當爾為諸弟子說溫室經。欲令受持洗浴之法。是故假諸世事比喻真宗。說七事者。第一凈水。二者然火。三者澡豆。四者楊枝。五者純灰。六者蘇膏。七者內衣。舉此七事喻於七法。一切眾生由此七法洗浴莊嚴能除三毒無明垢穢。其七法者。一為凈戒洗盪身心。如清凈水洗諸塵垢。二謂智惠觀察內外。猶如然火能溫其水。三謂分別簡棄。

【現代漢語翻譯】現代漢語譯本：確實有這樣的情況。如果有人談論吃東西這件事，卻把閱讀理解無明和惡業當作食物，那麼即使是破齋的人，又怎麼能獲得福報呢？有些人愚昧迷惑，不明白這個道理，身心放縱，各種惡事都做，貪婪放縱情感，沒有絲毫慚愧之心，僅僅斷絕外在的食物，就自認為是在持齋，這和看見腐爛的屍體卻說它有生命有什麼區別呢？這是必定會死的事情。還有，禮拜也應當如法。必須在理體上內心明白，隨著事情的變化而推演變化，理恒常不變，事則有顯露和隱藏。領會這樣的意義才叫做如法。所謂『禮』，就是恭敬；所謂『拜』，就是所作所為。恭敬真如本性，屈服無明煩惱，這就是禮拜的意義。因為恭敬，所以不敢毀壞；因為屈服，所以不放縱。如果能夠永遠斷除惡念，善念長存，即使沒有外在的相，也常常可以稱為禮拜。而事相上的禮拜，就是身體的相。爲了讓世俗之人表現謙卑之心，所以需要屈服外在的心，示現恭敬的相。運用它就顯現，捨棄它就隱藏，覺悟外在而明白內在，以求相應。如果不行理法，只執著於事相，內心仍然放縱貪婪愚癡，常常做惡業，外表卻空有禮拜的相，這不能稱為禮拜，對聖賢沒有慚愧之心，欺騙凡夫俗子，不能免於墮落，又怎麼能成就功德呢？既然沒有所得，又怎麼能救度呢？又有人問：在《溫室經》（Vimāna Sūtra）中說，洗浴眾僧可以獲得無量的福報，那麼這件事憑藉什麼事相和方法，功德才能成就呢？如果僅僅觀心，可以相應嗎？回答說：『眾僧』不是指世間有為之事。世尊（Śākyamuni）當時為弟子們講說《溫室經》，是爲了讓他們受持洗浴的方法，所以借用世間的事物來比喻真實的宗旨。所說的七件事是：第一是凈水，第二是燃火，第三是澡豆，第四是楊枝，第五是純灰，第六是蘇膏，第七是內衣。舉這七件事來比喻七種法。一切眾生通過這七種法洗浴莊嚴，能夠去除三毒（貪嗔癡）和無明垢穢。這七種法是：第一是清凈的戒律，洗滌身心，就像清凈的水洗去各種塵垢；第二是智慧，觀察內外，就像燃燒的火能夠溫暖水；第三是分別簡擇。

【English Translation】 English version: There are indeed such situations. If someone talks about eating, yet treats reading and understanding ignorance and evil karma as food, then how can even a person who breaks the precepts obtain blessings? Some people are foolish and deluded, not understanding this principle, indulging their bodies and minds, doing all kinds of evil deeds, greedily indulging their emotions, without the slightest sense of shame, merely cutting off external food, and thinking that they are observing the precepts. What difference is there between seeing a rotten corpse and saying it is alive? This is a matter of certain death. Furthermore, prostration should also be done according to the Dharma. One must be inwardly clear in principle, and deduce and change according to the changes of things. The principle is constant, while things have manifestation and concealment. Understanding such meaning is called being in accordance with the Dharma. 『Li』 (禮), so-called 『ritual』, means reverence; 『Bai』 (拜), so-called 『prostration』, means what is done. Reverencing the true nature and subduing ignorance is the meaning of prostration. Because of reverence, one dares not destroy; because of submission, one does not allow indulgence. If one can permanently cut off evil thoughts and constantly maintain good thoughts, even without external forms, one can often be called prostrating. The prostration in terms of phenomena is the form of the body. In order to make worldly people show humility, it is necessary to subdue the external mind and show a respectful appearance. Using it, it appears; abandoning it, it is hidden, awakening the external and understanding the internal, in order to be in accordance. If one does not practice the principle of Dharma, but only clings to the phenomenal aspect, the inner mind still indulges in greed, hatred, and delusion, constantly doing evil deeds, while the outer appearance is empty prostration, this cannot be called prostration, without shame towards the sages, deceiving ordinary people, unable to avoid falling, how can one achieve merit? Since there is nothing gained, how can one be saved? Someone asked: In the Vimāna Sūtra (溫室經), it is said that bathing the Sangha (眾僧) can obtain immeasurable blessings, then what phenomena and methods does this matter rely on for merit to be achieved? If one only contemplates the mind, can it be in accordance? The answer is: 『Sangha』 does not refer to worldly conditioned things. Śākyamuni (世尊) at that time spoke the Vimāna Sūtra to his disciples in order to have them receive and uphold the method of bathing, so he used worldly things to compare the true purpose. The seven things mentioned are: first, pure water; second, burning fire; third, bath powder; fourth, willow branches; fifth, pure ash; sixth, ghee; seventh, underwear. These seven things are used to symbolize the seven Dharmas. All sentient beings, through these seven Dharmas of bathing and adornment, can remove the three poisons (greed, hatred, and delusion) and the defilements of ignorance. These seven Dharmas are: first, pure precepts, washing away the body and mind, just like pure water washing away all kinds of dust; second, wisdom, observing the inside and outside, just like burning fire can warm the water; third, discernment and selection.

由如澡豆能除垢膩。四謂真實斷諸妄語。如嚼楊枝能消口氣。五謂正信決無疑慮。如灰磨身能避諸風。六謂柔和諸剛強。由如蘇膏通潤面板。七謂慚愧悔諸惡業。由如內衣遮蔽丑形。如上七法並是經中秘密之義。如來當爾為諸大乘利根者。非為小智下劣凡夫。所以令人無能悟解。其溫室者。即身是也。所以然智慧火溫。凈戒湯洗盪身中佛性受持七法以自莊嚴。當爾比丘聰明利智皆悟聖意。以此修行功德成就。但登聖果。今時眾生愚癡鈍根。莫測其事。將世間水洗質礙身。自謂依經。豈非悟也。且如佛性非是凡形。煩惱塵埃本來無相。豈可將有礙水洗無為身。事不相應。云何可得。若言礙身清凈。當觀此身無因貪慾不凈所生。臭穢駢闐。內外充滿。若洗此身求于清凈者。猶如洗塹泥盡應停。以此驗之。明知外洗非佛說也　又問。經所說言至心念佛必得解脫　答曰。夫唸佛者。當須正念為正。不了義即為邪。正念必得往生凈國。邪念云何達彼。佛者覺也。所為覺察心源勿令起惡。念者憶也。謂堅持戒行不忘精勤瞭如來義。名為正念。故知念在於心不在於言。因筌求魚。得魚妄筌。因言求言。得意忘言。既稱念佛。云名須行唸佛之體。若心無實。口誦空言。徒念虛功。有何成益。且如誦之與念。名義懸殊。在口曰誦。在心曰

【現代漢語翻譯】現代漢語譯本：正如用澡豆能去除污垢油膩。四是指真實，斷絕一切虛妄的言語。如同咀嚼楊枝能消除口中的氣味。五是指正信，堅決沒有疑惑和顧慮。如同用灰摩擦身體能避免各種風邪。六是指柔和，調伏各種剛強。如同用酥油膏滋潤面板。七是指慚愧，懺悔各種惡業。如同內衣遮蔽醜陋的形體。以上七種方法都是經書中的秘密含義。如來應當為那些大乘利根的人說，而不是為那些小智慧、下劣的凡夫說。所以使人無法領悟理解。那溫室，就是身體。所以點燃智慧之火使之溫暖，用清凈戒律的湯水洗滌身體中的佛性，受持七法來莊嚴自己。當時的比丘聰明敏銳，都領悟了聖人的意思。用這些修行功德成就，就能證得聖果。現在的眾生愚癡遲鈍，不能理解這些事。將世間的水來洗滌有阻礙的身體，自認為這是依照經書。難道不是錯誤的理解嗎？而且佛性不是凡俗的形體，煩惱塵埃本來就沒有相狀。怎麼可以用有阻礙的水來洗滌無為的身體呢？事情不相應，怎麼能得到呢？如果說有阻礙的身體可以清凈，應當觀察這個身體，因為貪慾不凈而生，充滿臭穢，內外都是。如果洗滌這個身體來求得清凈，就像洗水溝，泥洗乾淨了溝也應該停止了。用這個來驗證，明顯知道外在的洗滌不是佛所說的。

又問：經書上說至心念佛必定得到解脫。

答：唸佛的人，應當以正念為正。不瞭解經義就成了邪念。正念必定能往生凈土。邪念怎麼能到達彼岸？佛是覺悟的意思。所說是覺察心源，不要讓它產生惡念。念是憶念的意思。就是說堅持戒行不忘記，精進勤勉，瞭解如來的意義，這叫做正念。所以知道念在於心而不在於口。因為筌（捕魚的竹器）而得到魚，得到魚就忘記了筌。因為言語而求得意義，得到意義就忘記了言語。既然稱爲念佛，就必須實行唸佛的本體。如果心中沒有實際，口中誦唸空洞的言語，只是徒勞地念誦虛假的功夫，有什麼成就和益處呢？而且誦和念，名義差別很大。在口裡叫做誦，在心裡叫做念。

【English Translation】 English version: Just as bath beans can remove dirt and grease. Fourth refers to truthfulness, cutting off all false speech. Like chewing willow branches can eliminate bad breath. Fifth refers to right faith, resolutely without doubts and worries. Like rubbing the body with ash can avoid various wind evils. Sixth refers to gentleness, subduing all stubbornness. Like using ghee to moisturize the skin. Seventh refers to shame and repentance, repenting of all evil deeds. Like underwear covering ugly forms. The above seven methods are all secret meanings in the scriptures. The Tathagata should speak for those with sharp faculties of the Mahayana, not for those with small wisdom and inferior ordinary people. Therefore, it makes people unable to comprehend and understand. That greenhouse is the body. Therefore, ignite the fire of wisdom to warm it, and wash the Buddha-nature in the body with the soup of pure precepts, and uphold the seven dharmas to adorn oneself. At that time, the bhikkhus were intelligent and sharp, and they all understood the meaning of the saints. With these merits of practice, one can attain the holy fruit. Today's sentient beings are foolish and dull, and cannot understand these things. They use worldly water to wash the obstructive body, and think that they are following the scriptures. Isn't this a wrong understanding? Moreover, Buddha-nature is not an ordinary form, and the dust of afflictions originally has no form. How can one use obstructive water to wash the unconditioned body? The matter does not correspond, how can it be obtained? If you say that the obstructive body can be purified, you should observe this body, which is born of greed and impurity, full of stench, inside and out. If you wash this body to seek purity, it is like washing a ditch, and the ditch should stop when the mud is washed away. Using this to verify, it is clear that external washing is not what the Buddha said.

Furthermore, it is asked: The scriptures say that sincerely reciting the Buddha's name will surely attain liberation.

Answer: Those who recite the Buddha's name should take right mindfulness as right. Not understanding the meaning of the scriptures becomes wrong mindfulness. Right mindfulness will surely be reborn in the Pure Land. How can wrong mindfulness reach the other shore? Buddha means enlightenment. What is said is to be aware of the source of the mind, and not let it generate evil thoughts. Mindfulness means remembrance. That is to say, upholding precepts and not forgetting, diligently and diligently, understanding the meaning of the Tathagata, this is called right mindfulness. Therefore, know that mindfulness is in the heart and not in the mouth. Because of the fish trap (a bamboo tool for catching fish), you get the fish, and when you get the fish, you forget the trap. Because of words, you seek meaning, and when you get the meaning, you forget the words. Since it is called reciting the Buddha's name, you must practice the essence of reciting the Buddha's name. If there is no reality in the heart, and the mouth recites empty words, it is just reciting false efforts in vain, what achievement and benefit is there? Moreover, recitation and mindfulness have very different meanings. What is in the mouth is called recitation, and what is in the heart is called mindfulness.

念。故知念從心起。名為覺行之門。誦在口中。即是音聲之相。執相求福終無是乎。故經云。凡所有相皆是虛妄。又云。若以色見我。以音聲求我。是人行邪道不能見如來。以此觀之。乃知事相非真正也。過去諸佛所修功德皆非外說唯正論。心是眾善之源。是萬惡之主。涅槃經。常樂由自心生。三界輪迴六從心起。心為出世之門戶。心是解脫之開津。知門戶者豈慮難成識。開津者何憂不達。竊見今時淺識唯事見相為功。廣費財寶多積水陸。妄營像塔虛役人夫。積木疊泥圖丹畫綠。傾心盡力於己迷他。未解慚愧。何曾覺悟見有勤勤執著說于無相兀兀如迷。但貪目下之小慈不覺當來入大苦。此之修學徒自疲勞。背正歸邪詐言獲福。但能攝心內照覺觀常明。絕三毒永使消亡。六賊不令侵擾。自然恒沙功德種種莊嚴。無數法門悉皆成就。超凡證聖目擊非遙悟。在須臾何煩皓首。法門幽秘寧可具陳。略而論心詳其少分。

觀心論一卷

庚申年五月二十三記

【現代漢語翻譯】現代漢語譯本：因此可知，『念』（Nian，意為憶念、思考）是從內心生起的，所以被稱為覺悟和行動的門徑。而誦經只是口頭的行為，屬於音聲的表象。執著于表象而求福，最終是不可能實現的。所以經書上說：『凡所有相，皆是虛妄。』（凡所有相，皆是虛妄：一切存在的表象都是虛幻不實的。）又說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』（若以色見我，以音聲求我，是人行邪道，不能見如來：如果通過外在的形象或聲音來尋求如來，這是走入了邪道，不可能見到真正的如來。）由此看來，就知道外在的事相併非真正的修行。過去諸佛所修的功德，都不是向外求索，而在於端正的見解和理論。心是所有善行的根源，也是所有罪惡的主宰。《涅槃經》（Nirvana Sutra）中說，永恒的快樂由自心而生，三界輪迴六道也從心而起。心是通往出世的門戶，心是獲得解脫的關津。明白這個門戶的人，哪裡還用擔心不能成功？認識這個關津的人，又何必憂慮不能通達？我看到現在一些見識淺薄的人，只把外在的表象當作功德，大量花費財物，大肆舉辦水陸法會（Shui Lu Fa Hui，一種超度水陸亡魂的法會），胡亂建造佛像和佛塔，白白役使百姓。用木頭堆砌，用泥土塑造，塗上丹色，畫上綠色，傾盡心思和力量，卻迷惑了自己，也迷惑了他人，不明白什麼是慚愧。何曾覺悟？只看到有人勤勤懇懇地執著于有相，卻說無相，兀兀然如同迷路一般。只貪圖眼前的蠅頭小利，卻不覺察將來會墮入更大的痛苦之中。這樣的修行，只是徒勞地讓自己疲憊，背離正道，歸於邪途，還欺騙自己說獲得了福報。如果能夠收攝內心，向內觀照，使覺悟和觀照常常明亮，斷絕貪嗔癡三毒（三毒：佛教中的三種根本煩惱，即貪、嗔、癡），永遠使其消亡，不讓六賊（六賊：佛教中指色、聲、香、味、觸、法六種外在誘惑）來侵擾，自然會有恒河沙數般的功德，種種莊嚴，無數的法門，全部都能成就。超凡入聖，指日可待，覺悟就在須臾之間，何必等到白髮蒼蒼？佛法的奧秘，哪裡能夠全部陳述？只能簡略地談論心，詳細地說明其中的少部分。

《觀心論》（Treatise on Contemplating the Mind）一卷

庚申年五月二十三日記

【English Translation】 English version: Therefore, it is known that 『Nian』 (念, meaning mindfulness, recollection, or thought) arises from the mind, hence it is called the gateway to awakening and action. Reciting scriptures is merely a verbal act, belonging to the realm of sound and form. Clinging to forms while seeking blessings will ultimately be futile. Thus, the scriptures say: 『All forms are illusory.』 (凡所有相，皆是虛妄: All forms are unreal and deceptive.) It also says: 『If one seeks me through form or seeks me through sound, that person walks a heretical path and cannot see the Tathagata.』 (若以色見我，以音聲求我，是人行邪道，不能見如來: If one tries to see the Tathagata through physical appearance or sound, they are on the wrong path and will not see the true Tathagata.) From this perspective, it is clear that external phenomena are not the true practice. The merits cultivated by past Buddhas were not sought externally, but through correct views and principles. The mind is the source of all good deeds and the master of all evils. The Nirvana Sutra (涅槃經) says that eternal joy arises from one's own mind, and the cycle of rebirth in the Three Realms and Six Paths also originates from the mind. The mind is the gateway to transcending the world, and the mind is the passage to liberation. Those who understand this gateway, why worry about not succeeding? Those who recognize this passage, why be concerned about not reaching the destination? I see that some shallow-minded people nowadays only regard external appearances as merit, spending vast amounts of wealth, lavishly organizing Water and Land Dharma Assemblies (Shui Lu Fa Hui, 水陸法會: a ritual for delivering souls of the dead in water and on land), recklessly building Buddha images and pagodas, and pointlessly employing people. They pile up wood, mold clay, paint with red and green, and devote all their heart and effort, yet they delude themselves and others, not understanding shame. Have they ever awakened? They only see people diligently clinging to forms, yet talking about formlessness, blankly as if lost. They only crave the small benefits before their eyes, unaware that they will fall into greater suffering in the future. Such practice only tires them out, turning their backs on the right path and returning to the wrong path, falsely claiming to gain blessings. If one can restrain the mind, look inward, and keep awareness and contemplation constantly bright, cut off the three poisons (三毒: the three root afflictions of greed, hatred, and delusion), and forever eliminate them, not allowing the six thieves (六賊: the six external temptations of sight, sound, smell, taste, touch, and dharma) to invade, then naturally countless merits like the sands of the Ganges River, various adornments, and countless Dharma gates will all be accomplished. Transcending the ordinary and attaining sainthood is within sight, and awakening is in an instant, why wait until old age? The mysteries of the Dharma are too numerous to fully describe. I can only briefly discuss the mind and explain a small part of it in detail.

Treatise on Contemplating the Mind (觀心論) - One Volume

Recorded on the 23rd day of the fifth month of the Gengshen year