X63n1220_達磨大師破相論
卍新續藏第 63 冊 No. 1220 達磨大師破相論
No. 1220
達磨大師破相論
論曰。若復有人。志求佛道者。當修何法。最為省要。
答曰。唯觀心一法。總攝諸法。最為省要。
問曰。何一法能攝諸法。
答曰。心者萬法之根本。一切諸法唯心所生。若能了心。則萬法俱備。猶如大樹所有枝條及諸花果。皆悉依根。栽樹者存根而始生子。伐樹者去根而必死。若了心修道。則少力而易成。不了心而修。費功而無益。故知一切善惡皆由自心。心外別求。終無是處。
問曰。云何觀心稱之爲了。
答。菩薩摩訶薩。行深般若波羅蜜多時。了四大五陰本空無我。了見自心起用。有二種差別。云何為二。一者凈心。二者染心。此二種心法。亦自然本來俱有。雖假緣合。互相因待。凈心恒樂。善因染體。常思惡業。若不受所染。則稱之為聖。遂能遠離諸苦。證涅槃樂。若墮染心造業。受其纏覆。則名之為凡。沉淪三界。受種種苦。何以故。由彼染心。障真如體。故十地經云。眾生身中。有金剛佛性。猶如日輪。體明圓滿廣大無邊。只為五陰重云所覆。如瓶內燈光。不能顯現。又涅槃經云。一切眾生悉有佛性。無明覆故。不得解脫。佛性者即覺性也
【現代漢語翻譯】 現代漢語譯本： 《達磨大師破相論》
論中說：如果有人立志追求佛道，應當修習什麼法門，才能最為簡要而重要？
回答說：唯有觀心這一法門，總攝一切法，最為簡要而重要。
問：憑什麼說這一法門能總攝一切法？
答：心是萬法的根本。一切諸法都由心所生。如果能夠明瞭心，那麼萬法就都具備了。猶如大樹，所有的枝條以及各種花果，都依靠樹根。栽樹的人保全樹根才能使其生長結果，砍樹的人去除樹根就必定導致樹木死亡。如果明瞭心而修道，那麼就能少費力氣而容易成功；不明白心而修道，就會白費功夫而沒有益處。所以要知道一切善惡都源於自己的心，在心外別處尋求，終究是沒有結果的。
問：怎樣觀心才能稱之為明瞭？
答：菩薩摩訶薩（bodhisattva mahasattva， महान्त बोधिसत्त्व，大菩薩）在修習甚深般若波羅蜜多（Prajnaparamita， प्रज्ञापारमिता，智慧到彼岸）時，明瞭四大（earth, water, fire, wind，地、水、火、風）五陰（five skandhas，五蘊：色、受、想、行、識）本性是空無我（anatman，अनात्मन्，無我）。明瞭見到自心起作用，有兩種差別。哪兩種呢？一是凈心，二是染心。這兩種心法，也是自然本來就具有的。雖然憑藉因緣聚合，互相依賴，凈心恒常快樂，是善的因；染心本體常常思慮惡業。如果不被染污所影響，就稱之為聖人，於是能夠遠離各種痛苦，證得涅槃（Nirvana， निर्वाण，寂滅）的快樂。如果墮入染心造作惡業，受到它的纏繞覆蓋，就稱之為凡人，沉淪於三界（three realms，三界：欲界、色界、無色界），遭受種種痛苦。為什麼呢？由於那染心，障礙了真如（Tathata，तथता，如如）的本體。所以《十地經》（Dasabhumika Sutra，दशभूमिक सूत्र，菩薩十地經）中說，眾生的身中，有金剛佛性（Buddha-nature， बुद्धधातु，如來藏），猶如太陽的輪盤，本體光明圓滿廣大無邊，只是被五陰的重重烏雲所覆蓋，如同瓶子里的燈光，不能顯現出來。又《涅槃經》（Nirvana Sutra， निर्वाण सूत्र，涅槃經）中說，一切眾生都有佛性，因為無明（Avidya，अविद्या，無明）的覆蓋，所以不能解脫。佛性就是覺性。
【English Translation】 English version: Treatise on Breaking Appearances by Bodhidharma
The Treatise says: If there is someone who aspires to the path of Buddhahood, what Dharma should they cultivate that is most concise and essential?
The answer is: Only the one Dharma of observing the mind encompasses all Dharmas, and is the most concise and essential.
Question: How can one Dharma encompass all Dharmas?
Answer: The mind is the root of all Dharmas. All Dharmas arise from the mind. If one can understand the mind, then all Dharmas are complete. It is like a great tree, all its branches, flowers, and fruits depend on the root. One who plants a tree preserves the root for it to grow and bear fruit; one who fells a tree removes the root, and it will surely die. If one understands the mind and cultivates the path, then one will achieve success with little effort. If one does not understand the mind and cultivates, one will waste effort without benefit. Therefore, know that all good and evil arise from one's own mind. Seeking outside the mind will ultimately lead nowhere.
Question: How does one observe the mind to be called understanding?
Answer: When a Bodhisattva Mahasattva (महान्त बोधिसत्त्व, great bodhisattva) practices the profound Prajnaparamita (प्रज्ञापारमिता, perfection of wisdom), they understand that the four great elements (earth, water, fire, wind) and the five skandhas (form, feeling, perception, volition, consciousness) are fundamentally empty and without self (anatman, अनात्मन्, no-self). They clearly see that the functioning of their own mind has two kinds of differences. What are the two? One is the pure mind, and the other is the defiled mind. These two kinds of mind-dharmas are also naturally and originally present. Although they arise from conditioned causes and depend on each other, the pure mind is constantly joyful and is the cause of goodness; the defiled mind constantly contemplates evil deeds. If one is not affected by defilement, then one is called a sage, and is able to be far from all suffering and attain the bliss of Nirvana (निर्वाण, liberation). If one falls into the defiled mind and creates karma, and is covered by its entanglements, then one is called an ordinary being, sinking into the three realms (desire realm, form realm, formless realm) and suffering all kinds of pain. Why? Because that defiled mind obstructs the essence of Tathata (तथता, suchness). Therefore, the Dasabhumika Sutra (दशभूमिक सूत्र, Ten Stages Sutra) says that within the bodies of sentient beings, there is the Vajra Buddha-nature (बुद्धधातु, Buddha-nature), like the disc of the sun, its essence is bright, complete, vast, and boundless, but it is covered by the heavy clouds of the five skandhas, like the light of a lamp inside a bottle, unable to manifest. Also, the Nirvana Sutra (निर्वाण सूत्र, Nirvana Sutra) says that all sentient beings have Buddha-nature, but because of the covering of Avidya (अविद्या, ignorance), they cannot be liberated. Buddha-nature is the nature of awakening.
。但自覺覺他。覺知明瞭。則名解脫。故知一切諸善以覺為根。因其覺根。遂能顯現諸功德樹涅槃之果德。因此而成。如是觀心。可名爲了。
問。上說真如佛性一切功德因覺為根。未審無明之心。以何為根。
答。無明之心。雖有八萬四千煩惱情慾。及恒河沙眾惡。皆因三毒。以為根本。其三毒者。貪嗔癡是也。此三毒心。自能具足一切諸惡。猶如大樹。根雖是一。所生枝葉其數無邊。彼三毒根。一一根中。生諸惡業。百千萬億。倍過於前。不可為喻。如是三毒心。于本體中。應現六根。亦名六賊。即六識也。由此六識。出入諸根。貪著萬境。能成惡業。障真如體。故名六賊。一切眾生由此三毒六賊。惑亂身心。沉沒生死。輪迴六趣。受諸苦惱。由如江河。因小泉源。洎流不絕。乃能瀰漫。波濤萬里。若復有人斷其本源。即眾流皆息。求解脫者。能轉三毒。為三聚凈戒。轉六賊為六波羅蜜。自然永離一切諸苦。
問。六趣三界廣大無邊。若唯觀心。何由免無窮之苦。
答。三界業報。唯心所生。本若無心。於三界中。即出三界。其三界者。即三毒也。貪為欲界。嗔為色界。癡為無色界。故名三界。由此三毒。造業輕重。受報不同。分歸六處。故名六趣。
問。云何輕重分之為六。
【現代漢語翻譯】 現代漢語譯本：但是，（菩薩）自覺覺他，覺悟、知曉、明白，這就叫做解脫。所以說，一切善行的根本在於覺悟。因為有了覺悟這個根本，才能顯現出各種功德之樹和涅槃（Nirvana）的果德。因此才能成就。這樣觀照自心，可以稱爲了解。
問：上面說真如（Tathata）佛性（Buddha-nature）的一切功德以覺悟為根本，那麼，無明（Avidya）之心的根本是什麼呢？
答：無明之心，雖有八萬四千種煩惱情慾，以及恒河沙數般的眾多惡行，都是以貪、嗔、癡這三毒為根本。這三毒之心，自身就能具足一切惡行，猶如大樹，樹根雖是一條，所生的枝葉卻數不勝數。這三毒之根，每一根中，都能生出百千萬億種惡業，比之前的數量還要多，無法比喻。像這樣的三毒之心，在本體中，應現為六根，也叫做六賊，也就是六識。由於這六識，出入于諸根，貪著于萬境，能成就惡業，障礙真如本體，所以叫做六賊。一切眾生由於這三毒六賊，迷惑擾亂身心，沉沒于生死輪迴之中，在六道中受各種苦惱，猶如江河，因為小小的泉源，水流不斷，才能瀰漫開來，波濤萬里。如果有人斷絕了它的本源，那麼所有的水流都會停止。想要解脫的人，能將三毒轉為三聚凈戒，將六賊轉為六波羅蜜（Six Perfections），自然就能永遠脫離一切諸苦。
問：六趣（Six realms of reincarnation）、三界（Three Realms）廣大無邊，如果只觀照自心，如何才能免除無窮的痛苦？
答：三界的業報，都是由心所生。如果原本沒有心，那麼在三界中，就等於超出了三界。這三界，就是三毒。貪是欲界（Desire Realm），嗔是，癡是無。所以叫做三界。由於這三毒，造作的業有輕有重，所受的果報也不同，因此分歸六處，所以叫做六趣。
問：如何根據輕重來劃分爲六趣？
【English Translation】 English version: However, (a Bodhisattva) is self-aware and makes others aware. Being awakened, knowing, and understanding clearly is called liberation. Therefore, all good deeds are rooted in awakening. Because of this root of awakening, various trees of merit and the fruit of Nirvana can be manifested. Thus, it can be achieved. Such contemplation of the mind can be called understanding.
Question: Above, it is said that all the merits of True Thusness (Tathata) and Buddha-nature (Buddha-nature) are rooted in awakening. Then, what is the root of the mind of ignorance (Avidya)?
Answer: The mind of ignorance, although it has eighty-four thousand kinds of afflictions and desires, as well as countless evils like the sands of the Ganges River, all are rooted in the three poisons: greed, anger, and delusion. These three poisonous minds can themselves fully possess all evils, like a large tree. Although the root is one, the branches and leaves it produces are countless. Each of these three poisonous roots can produce hundreds of millions of evil deeds, even more than before, beyond comparison. Such a mind of the three poisons manifests as the six roots in the essence, also called the six thieves, which are the six consciousnesses. Because of these six consciousnesses, entering and exiting the roots, being attached to all things, evil deeds can be accomplished, obstructing the essence of True Thusness, so 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 in the six realms of reincarnation, like rivers, because of small springs, the flow is continuous, and it can spread, with waves for thousands of miles. If someone cuts off its source, then all the flows will stop. Those who seek liberation can transform the three poisons into the three pure precepts, and transform the six thieves into the six perfections (Six Perfections), and naturally be forever free from all suffering.
Question: The Six Realms of Reincarnation (Six realms of reincarnation) and the Three Realms (Three Realms) are vast and boundless. If one only contemplates the mind, how can one avoid endless suffering?
Answer: The karmic retribution of the Three Realms is all born from the mind. If there is originally no mind, then being in the Three Realms is equivalent to being beyond the Three Realms. These Three Realms are the three poisons. Greed is the Desire Realm (Desire Realm), anger is , and delusion is no . Therefore, it is called the Three Realms. Due to these three poisons, the karma created is light or heavy, and the retribution received is also different, so they are divided into six places, so they are called the Six Realms.
Question: How are they divided into six realms according to the weight?
答。眾生不了正因。迷心修善。未免三界。生三輕趣。云何三輕趣。所謂迷修十善。妄求快樂。未免貪界。生於天趣。迷持五戒。妄起愛憎。未免瞋界。生於人趣。迷執有為。信邪求福。未免癡界。生阿修羅趣。如是三類。名三輕趣。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。如是二重。通前三輕。遂成六趣。故知一切苦業。由自心生。但能攝心。離諸邪惡三界六趣輪迴之苦。自然消滅離苦。即得解脫。
問。如佛所說。我於三大阿僧祇劫。無量勤苦。方成佛道。云何今說。唯只觀心制三毒。即名解脫。
答。佛所說言。無虛妄也。阿僧祇劫者。即三毒心也。胡言阿僧祇。漢名不可數。此三毒心。于中有恒沙惡念。於一一念中。皆為一劫。如是恒沙不可數也。故言三大阿僧祇。真如之性。既被三毒之所覆蓋。若不超彼三大恒沙毒惡之心。云何名為解脫。今若能轉貪瞋癡等三毒心。為三解脫。是則名為得度三大阿僧祇劫。末世眾生。愚癡鈍根。不解如來三大阿僧祇秘密之說。遂言成佛塵劫未期。豈不疑誤行人退菩提道。
問。菩薩摩訶薩由持三聚凈戒。行六波羅蜜。方成佛道。今令學者唯只觀心。不修戒行。云何成佛
【現代漢語翻譯】 現代漢語譯本： 答：眾生不瞭解真正的因由，迷惑於心而修善，仍然無法脫離三界，從而進入三種較輕的去處。什麼是三種較輕的去處呢？就是說，迷惑地修習十善，妄想追求快樂，仍然無法脫離貪慾界，從而生於天道。迷惑地持守五戒，妄生愛憎之心，仍然無法脫離嗔恚界，從而生於人道。迷惑地執著于有為之法，相信邪說而求福，仍然無法脫離愚癡界，從而生於阿修羅道。這三種情況，稱為三種較輕的去處。什麼是三重（惡道）呢？就是說，放縱貪、嗔、癡三種毒害之心，只造作惡業，就會墮入三重惡道。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。這兩種情況，連同前面的三種較輕的去處，就形成了六道。所以要知道一切苦業，都是由自己的心產生的。只要能夠攝持自己的心，遠離各種邪惡，三界六道輪迴的痛苦，自然就會消滅，脫離痛苦，就能得到解脫。
問：如佛所說，我於三大阿僧祇劫（asaṃkhya kalpa，無數大劫），經歷無量勤苦，才成就佛道。為什麼現在說，只要觀心，制止貪、嗔、癡三種毒害，就叫做解脫呢？
答：佛所說的話，沒有虛妄之處。阿僧祇劫，就是指貪、嗔、癡三種毒害之心。『阿僧祇』是音譯，漢譯為『不可數』。這三種毒害之心，其中有如恒河沙數般的惡念。在每一個念頭中，都算作一劫。像這樣恒河沙數般不可數。所以說三大阿僧祇劫。真如（tathatā）的本性，既然被三種毒害所覆蓋，如果不超越那三大恒河沙數般的毒惡之心，怎麼能叫做解脫呢？現在如果能夠轉化貪、嗔、癡等三種毒害之心，成為三種解脫，這就叫做度過了三大阿僧祇劫。末法時代的眾生，愚癡遲鈍，不理解如來三大阿僧祇劫的秘密說法，就說成佛需要經歷無數劫的時間，這豈不是讓修行人產生疑惑，從而退失菩提道心嗎？
問：菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）通過持守三聚凈戒（trisaṃvara-śīla，三種戒律），修行六波羅蜜（ṣaṭ-pāramitā，六種到彼岸的方法），才能成就佛道。現在讓學人只要觀心，不修持戒律和修行，怎麼能成佛呢？
【English Translation】 English version: Answer: Sentient beings do not understand the true cause, and cultivate goodness with a deluded mind, thus they cannot escape the Three Realms, and are born into the three lighter realms. What are the three lighter realms? They are: deludedly cultivating the ten virtues, vainly seeking happiness, and thus not escaping the Realm of Desire, and being born in the heavens. Deludedly upholding the five precepts, vainly arising love and hatred, and thus not escaping the Realm of Anger, and being born in the human realm. Deludedly clinging to conditioned phenomena, believing in heresies and seeking blessings, and thus not escaping the Realm of Ignorance, and being born in the Asura realm. These three types are called the three lighter realms. What are the three heavy (realms)? They are: indulging the three poisons of greed, anger, and ignorance, and only creating evil karma, thus falling into the three heavy realms. If the karma of greed is heavy, one falls into the realm of hungry ghosts. If the karma of anger is heavy, one falls into the hell realm. If the karma of ignorance is heavy, one falls into the animal realm. These two heavy realms, together with the three lighter realms mentioned earlier, form the six realms. Therefore, know that all suffering karma arises from one's own mind. If one can only restrain one's mind and stay away from all evil, the suffering of the cycle of the Three Realms and Six Realms will naturally disappear. Leaving suffering is to attain liberation.
Question: As the Buddha said, 'I, through three great asaṃkhya kalpas (asaṃkhya kalpa, countless great eons), endured immeasurable diligence and hardship, and then attained Buddhahood.' Why do you now say that simply observing the mind and restraining the three poisons of greed, anger, and ignorance is called liberation?
Answer: The Buddha's words are not false. An asaṃkhya kalpa refers to the three poisonous minds of greed, anger, and ignorance. 'Asaṃkhya' is a transliteration; in Chinese, it means 'innumerable.' Within these three poisonous minds, there are evil thoughts as numerous as the sands of the Ganges River. In each and every thought, there is one kalpa. Like this, the sands of the Ganges are innumerable. Therefore, it is said 'three great asaṃkhya kalpas.' Since the nature of True Thusness (tathatā) is covered by the three poisons, if one does not transcend those three great Ganges-sand-like poisonous and evil minds, how can it be called liberation? Now, if one can transform the three poisonous minds of greed, anger, and ignorance into the three liberations, then it is called crossing over the three great asaṃkhya kalpas. Sentient beings in the Dharma-ending Age are foolish and dull, and do not understand the Tathagata's secret teaching of the three great asaṃkhya kalpas, and say that becoming a Buddha requires countless eons. Wouldn't this cause practitioners to doubt and retreat from the Bodhi path?
Question: Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) attain Buddhahood by upholding the three clusters of pure precepts (trisaṃvara-śīla, three kinds of precepts) and practicing the six paramitas (ṣaṭ-pāramitā, six perfections). Now, you are telling students to only observe the mind, without cultivating precepts and practices. How can they attain Buddhahood?
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答。三聚凈戒者。即制三毒心也。制三毒成無量善聚。聚者會也。無量善法普會於心。故名三聚凈戒。六波羅蜜者。即凈六根也。胡名波羅蜜。漢名達彼岸。以六根清凈。不染六塵。即是度煩惱河。至菩提岸。故名六波羅蜜。
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。今者唯言制三毒心。豈不文義有乖也。
答。佛所說是真實語。菩薩摩訶薩於過去因中修行時。為對三毒。發三誓願。持一切凈戒。對於貪毒。誓斷一切惡。常修一切善。對於瞋毒。誓度一切眾生。故常修慧。對於癡毒。由持如是戒定慧等三種凈法。故能超彼三毒成佛道也。諸惡消滅名為斷。以能持三聚凈戒。則諸善具足。名之為修。以能斷惡修善。則萬行成就。自它俱利。普濟群生。故名解脫。則知所修戒行不離於心。若自心清凈。則一切佛土皆悉清凈。故經云。心垢則眾生垢。心凈則眾生凈。欲得佛土。當凈其心。隨其心凈。則佛土凈也。三聚凈戒自然成就。
問。矣。如經所說。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。名波羅蜜者。若為通會。又六度者。其義如何。
答。欲修六度。當凈六根。先降六賊。能捨眼賊。離諸色境。名為佈施。能禁耳
【現代漢語翻譯】 現代漢語譯本： 答：三聚凈戒（Samvara-traya）：即是制伏貪、嗔、癡這三種毒害之心。制伏這三種毒害，就能成就無量的善法聚集。『聚』是會合的意思，無量的善法普遍會合於心中，所以叫做三聚凈戒。六波羅蜜（Sat-paramita）：即是清凈六根（sad-indriya）。波羅蜜是音譯，意為『到達彼岸』。因為六根清凈，不被六塵（sad-visaya）所污染，就是度過煩惱之河，到達菩提（bodhi）的彼岸，所以叫做六波羅蜜。
問：如經典所說，三聚凈戒是『誓斷一切惡，誓修一切善，誓度一切眾生』，現在只說是制伏三種毒害之心，這豈不是文義上有矛盾嗎？
答：佛所說的是真實之語。菩薩摩訶薩（Bodhisattva-mahasattva）在過去修行時，爲了對治貪、嗔、癡這三種毒害，發了三種誓願，持一切清凈戒律。對於貪毒，發誓斷絕一切惡行，常常修習一切善行；對於嗔毒，發誓度化一切眾生，所以常常修習智慧；對於癡毒，由於持守戒、定、慧（sila, samadhi, prajna）這三種清凈之法，所以能夠超越這三種毒害，成就佛道。諸惡消滅叫做『斷』，因為能夠持守三聚凈戒，那麼各種善行就都具備了，叫做『修』。因為能夠斷惡修善，那麼萬行就都成就了，自身和他人都能得到利益，普遍救濟眾生，所以叫做『解脫』。由此可知，所修的戒行不離於心。如果自己的心清凈，那麼一切佛土（Buddha-ksetra）就都清凈。所以經典說：『心垢則眾生垢，心凈則眾生凈。想要得到清凈的佛土，應當清凈自己的心。隨著心清凈，那麼佛土也就清凈。』這樣，三聚凈戒自然成就。
問：那麼，如經典所說，六波羅蜜也叫做六度，也就是佈施（dana）、持戒（sila）、忍辱（ksanti）、精進（virya）、禪定（dhyana）、智慧（prajna）。現在說六根清凈叫做波羅蜜，這要如何解釋？而且六度的意義又是什麼呢？
答：想要修習六度，應當先清凈六根，首先降伏六賊。能夠捨棄眼賊，遠離各種色境，這叫做佈施。能夠禁止耳
【English Translation】 English version: Answer: The Threefold Pure Precepts (Samvara-traya) are to control the three poisons of greed, hatred, and delusion. Controlling these three poisons leads to the accumulation of immeasurable good deeds. 'Accumulation' means gathering. Immeasurable good dharmas universally gather in the mind, hence the name Threefold Pure Precepts. The Six Paramitas (Sat-paramita) are to purify the six senses (sad-indriya). 'Paramita' is a transliteration, meaning 'to reach the other shore.' Because the six senses are pure and not defiled by the six sense objects (sad-visaya), it is to cross the river of afflictions and reach the shore of Bodhi (bodhi), hence the name Six Paramitas.
Question: As the sutras say, the Threefold Pure Precepts are 'to vow to cut off all evil, to vow to cultivate all good, to vow to liberate all sentient beings.' Now you only say it is to control the three poisons. Isn't this a contradiction in meaning?
Answer: The Buddha's words are true. When Bodhisattva-Mahasattvas (Bodhisattva-mahasattva) cultivated in past lives, they made three vows to counter the three poisons, upholding all pure precepts. Regarding the poison of greed, they vowed to cut off all evil and constantly cultivate all good. Regarding the poison of hatred, they vowed to liberate all sentient beings, so they constantly cultivate wisdom. Regarding the poison of delusion, by upholding these three pure dharmas of precepts, concentration, and wisdom (sila, samadhi, prajna), they can transcend these three poisons and attain Buddhahood. The elimination of all evil is called 'cutting off.' Because one can uphold the Threefold Pure Precepts, all good deeds are complete, which is called 'cultivation.' Because one can cut off evil and cultivate good, all practices are accomplished, benefiting both oneself and others, universally saving sentient beings, which is called 'liberation.' Thus, it is known that the cultivated precepts and practices are inseparable from the mind. If one's own mind is pure, then all Buddha-lands (Buddha-ksetra) are pure. Therefore, the sutras say, 'A defiled mind leads to defiled sentient beings; a pure mind leads to pure sentient beings. If you want to obtain a pure Buddha-land, you should purify your mind. As your mind is pure, so is the Buddha-land.' In this way, the Threefold Pure Precepts are naturally accomplished.
Question: Then, as the sutras say, the Six Paramitas are also called the Six Perfections, namely generosity (dana), morality (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna). Now you say that the purification of the six senses is called Paramita. How can this be explained? And what is the meaning of the Six Perfections?
Answer: To cultivate the Six Perfections, one should first purify the six senses and subdue the six thieves. Being able to relinquish the eye-thief and stay away from all forms and objects is called generosity. Being able to restrain the ear
賊。于彼聲塵。不令縱逸。名為持戒。能伏鼻賊。等諸香具。自在調柔。名為忍辱。能制口賊。不貪諸味。讚詠講說。名為精進。能降身賊。于諸觸欲。湛然不動。名為禪定。能調意賊。不順無明。常修覺慧。名為智慧。六度者運也。六波羅蜜。喻若船筏。能運眾生。達于彼岸。故名六度。
問。經云。釋迦如來。為菩薩時。曾飲三斗六升乳糜。方成佛道。先因飲乳。后證佛果。豈唯觀心得解脫也。
答。成佛如此。言無虛妄也。必因食乳。然始成佛。言食乳者。有二種。佛所食者。非是世間不凈之乳。乃是清凈法乳。三斗者。三聚凈戒。六升者。六波羅蜜。成佛道時。由食如是清凈法乳。方證佛果。若言如來食於世間和合不凈牛膻腥乳。豈不謗誤之甚。真如者。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。經所說。其牛不在高原。不在下濕。不食穀麥糠麩。不與㹀。牛同群。其牛身作紫磨金色。言牛者。毗盧舍那佛也。以大慈悲。憐愍一切。故於清凈法體中。出如是三聚凈戒六波羅蜜微妙法乳。養育一切求解脫者。如是真凈之牛。清凈之乳。非但如來飲之成道。一切眾生若能飲者。皆得阿耨多羅三藐三菩提。
問。經中所說。佛令眾生。修造伽藍。鑄寫形像。燒
香散花然燈。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。說如是事。應虛空也。
答。佛所說經。有無量方便。以一切眾生鈍根狹劣。不悟甚深之義。所以假有為喻無為。若復不修內行。唯只外求。希望獲福。無有是處。言伽藍者。兩。國梵語。此土翻為清凈地也。若永除三毒。常凈六根。身心湛然。內外清凈。是名修伽藍。鑄寫形像者。即是一切眾生求佛道也。所為修諸覺行。彷像如來真容妙相。豈遣鑄寫金銅之所作也。是故求解脫者。以身為爐。以法為火。以智慧為巧匠。三聚凈戒六波羅蜜以為模樣。镕煉身中真如佛性。遍入一切戒律模中。如敬。奉行。一無漏缺。自然成就真容之像。所謂究竟常住微妙色身。非是有為敗壞之法。若人求道。不解如是鑄寫真容。憑何輒言功德。燒香者。亦非世間有相之香。乃是無為正法之香也。薰諸臭穢無明惡業。悉令消滅。其正法香者。有其五種。一者戒香。所謂能斷諸惡。能修諸善。二者定香。所謂深信大乘。心無退轉。三有。慧香。所謂常于身心。內自觀察。四者解脫香。所謂能斷一切無明結縛。五者解脫知見香。所謂觀照常明。通達無礙。如是五種香。名為最上之香。世間無比。佛在世日。令諸弟子。以智慧火。燒如是無價珍香
【現代漢語翻譯】 現代漢語譯本：用香、散花、點燈，日夜六個時辰繞塔行走，持齋禮拜，種種功德，都能成就佛道。如果只觀心，總攝一切修行，說這樣的話，就應了虛空（沒有實際意義）。
回答：佛所說的經，有無量方便，因為一切眾生根器遲鈍狹隘，不能領悟甚深的意義，所以假借有為來比喻無為。如果又不修習內在的修行，只向外尋求，希望獲得福報，沒有這樣的道理。所說的伽藍（Sangharama），是兩國梵語，在這裡翻譯為清凈地。如果永遠去除貪嗔癡三毒，常保六根清凈，身心澄澈，內外清凈，這叫做修伽藍。鑄造描繪佛像，就是一切眾生求佛道。所做的是修習各種覺悟的修行，彷彿如來真實的容貌和微妙的相好，難道是派遣鑄造金銅所能做到的嗎？所以求解脫的人，以身體為熔爐，以佛法為火焰，以智慧為巧匠，以三聚凈戒（Samvara）和六波羅蜜（Paramita）作為模具，熔鍊身中的真如佛性，遍入一切戒律的模具中，如果恭敬奉行，沒有絲毫遺漏，自然成就真容的佛像。這就是究竟常住微妙的色身，不是有為造作會敗壞的法。如果有人求道，不理解這樣鑄造佛像的道理，憑什麼輕易地說有功德？燒香，也不是世間有形相的香，而是無為的正法之香。薰染各種臭穢的無明惡業，全部令其消滅。這正法之香，有五種：一是戒香，就是能斷除各種惡行，能修習各種善行；二是定香，就是深信大乘佛法，心不退轉；三是慧香，就是常常在身心中，向內自我觀察；四是解脫香，就是能斷除一切無明的束縛；五是解脫知見香，就是觀照常明，通達無礙。像這樣的五種香，名為最上之香，世間無比。佛在世的時候，讓各位弟子，用智慧的火焰，焚燒像這樣無價的珍香。
【English Translation】 English version: Using incense, scattering flowers, lighting lamps, walking around the stupa day and night in six periods, observing precepts and performing prostrations, all kinds of merits can lead to the attainment of Buddhahood. If one only contemplates the mind, encompassing all practices, to speak of such things is like speaking into emptiness (without practical meaning).
Answer: The sutras spoken by the Buddha have countless expedient means, because all sentient beings have dull and narrow faculties, unable to comprehend the profound meaning, so they use conditioned phenomena as metaphors for the unconditioned. If one does not cultivate inner practice and only seeks externally, hoping to obtain blessings, there is no such principle. The term Sangharama (伽藍), is a two-nation Sanskrit term, translated here as 'pure land'. If one permanently eliminates the three poisons of greed, hatred, and delusion, constantly keeps the six senses pure, the body and mind are clear, and both internally and externally are pure, this is called cultivating the Sangharama. Casting and depicting Buddha images is the pursuit of the Buddha path by all sentient beings. What is done is cultivating various awakening practices, resembling the true appearance and subtle marks of the Tathagata (如來), how could it be accomplished by dispatching the casting of gold and copper? Therefore, those who seek liberation, take the body as a furnace, the Dharma as fire, wisdom as a skilled craftsman, the three Samvara (三聚凈戒) precepts and the six Paramitas (六波羅蜜) as molds, melting the true nature of Buddhahood within the body, pervading all the molds of precepts. If one respectfully practices without any omissions, naturally the image of the true appearance is achieved. This is the ultimate, permanent, and subtle form body, not a conditioned and perishable Dharma. If someone seeks the path but does not understand the principle of casting the Buddha image in this way, how can they easily speak of merit? Burning incense is also not the incense with form in the world, but the unconditioned fragrance of the true Dharma. It熏s all the foul and impure ignorance and evil karma, causing them all to be extinguished. This fragrance of the true Dharma has five types: first is the fragrance of precepts, which is the ability to cut off all evil and cultivate all good; second is the fragrance of Samadhi (定), which is deep faith in the Mahayana (大乘) Dharma, with no turning back of the mind; third is the fragrance of wisdom, which is to constantly observe oneself internally in body and mind; fourth is the fragrance of liberation, which is the ability to cut off all the bonds of ignorance; fifth is the fragrance of liberation knowledge and vision, which is constant clarity of contemplation, unobstructed understanding. These five types of fragrance are called the supreme fragrance, unparalleled in the world. When the Buddha was in the world, he instructed all disciples to burn such priceless and precious incense with the fire of wisdom.
。供養十方諸佛。今時眾生不解如來真實之義。唯將外火。燒世間沉檀。薰陸質礙之香。希望福報。云何得。散花者。義亦如是。所謂豈。說正法。諸功德花。饒益有情。散沾一切。于真如性。普施莊嚴。此功德花。佛所讚歎。究竟常住。無彫落期。若復有人。散如是花。獲福無量。若言如來令眾生。剪截繒彩。傷損草木。以為散花。無有是處。所以者何。持凈戒者。于諸天地森羅萬像。不令觸犯。誤犯者猶獲大罪。況復今者故毀凈戒。傷萬物。求于福報。欲益返損。豈有是乎。又長明燈者。即正覺心也。以覺明瞭。喻之為燈。是故一切求解脫者。以身為燈臺。心為燈炷。增諸戒行。以為添油。智慧明達。喻如燈火。常燃如是真正覺燈。照破一切無明癡暗。能以此法。轉相開示。即是一燈。燃百千燈。以燈續然。然燈無盡。故號長明。過去有佛。名曰然燈。義亦如是。愚癡眾生。不會如來方便之說。專行虛妄。執著有為。遂燃世間蘇油之燈。以照空室。乃稱依教。豈不謬乎。所以者何。佛放眉間一毫相光。上能照萬八千世界。豈假如是蘇油之燈。以為利益。審察斯理。應不然乎。又六時行道者。所謂六根之中。於一切時。常行佛道。修諸覺行。調伏六根。長時不捨。名為六時。繞塔行道者。塔是身心也。當令覺慧巡繞
【現代漢語翻譯】 現代漢語譯本 供養十方諸佛。現在的眾生不理解如來真實的意義，只用外在的火，焚燒世間的沉香、檀香，以及薰陸等有形質礙的香，希望獲得福報，這怎麼可能呢？ 所謂『散花』的意義也是如此。應該是宣說正法，以諸功德之花，饒益有情眾生，普遍施予一切，在真如自性中，普遍地進行莊嚴。這種功德之花，為佛所讚歎，究竟常住，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。 如果說如來讓眾生剪裁綵綢，損傷草木，來作為散花，這是沒有道理的。為什麼呢？持守清凈戒律的人，對於天地間森羅萬象，都不允許觸犯，即使是誤犯也會獲得大罪。更何況現在故意毀壞清凈戒律，傷害萬物，來求取福報，想要增益反而會造成損害，怎麼會有這樣的道理呢？ 再說『長明燈』，就是正覺之心。用覺悟的明亮，比喻為燈。因此，一切求解脫的人，以自身為燈臺，心為燈炷，增加各種戒行，作為添燈的油，智慧明達，就像燈火一樣。常常點燃這樣真正的覺悟之燈，照破一切無明癡暗。能夠用這種方法，輾轉開示他人，就是一燈點燃百千燈，以燈續燃，燃燈無盡，所以稱為『長明』。過去有佛，名叫燃燈佛（Dipamkara Buddha），意義也是如此。 愚癡的眾生，不理解如來的方便之說，專門行持虛妄之法，執著于有為之行，於是點燃世間的蘇油之燈，來照亮空室，還說這是依照佛的教導，豈不是太荒謬了嗎？為什麼呢？佛從眉間放出一毫相光，向上能夠照耀萬八千世界，哪裡需要用這樣的蘇油之燈，來作為利益呢？仔細考察這個道理，應該不是這樣的吧？ 再說『六時行道』，就是說在六根之中，於一切時，常常行持佛道，修習各種覺悟之行，調伏六根，長時間不捨棄，稱為『六時』。 『繞塔行道』，這裡的塔就是指身心。應當讓覺悟的智慧巡繞身心。
【English Translation】 English version To make offerings to all Buddhas in the ten directions. Present-day sentient beings do not understand the true meaning of the Tathagata (Thus Come One), and only use external fire to burn worldly agarwood, sandalwood, and frankincense, which are tangible and obstructive fragrances, hoping for blessings. How is this possible? The meaning of 'scattering flowers' is also like this. It should be expounding the Dharma, using the flowers of various merits to benefit sentient beings, universally bestowing upon all, and universally adorning the Suchness (Tathata) nature. This flower of merit is praised by the Buddha, ultimately permanent, and has no time of withering. If someone scatters such flowers, the blessings obtained are immeasurable. If it is said that the Tathagata instructs sentient beings to cut silk fabrics and damage plants to use as scattered flowers, this is unreasonable. Why? Those who uphold pure precepts do not allow any violation of the myriad phenomena in the heavens and earth. Even accidental violations incur great offenses. How much more so now, deliberately destroying pure precepts, harming all things, to seek blessings, wanting to increase but instead causing harm. How can there be such a reason? Furthermore, the 'ever-burning lamp' is the mind of perfect enlightenment (Bodhi). Using the brightness of enlightenment as a metaphor for a lamp. Therefore, all those who seek liberation take their own body as the lampstand, their mind as the wick, increase various precepts and practices as the oil for the lamp, and wisdom and understanding are like the light of the lamp. Constantly lighting such a true lamp of enlightenment, illuminating and breaking through all ignorance and darkness. Being able to use this method to enlighten others in turn is like one lamp lighting hundreds and thousands of lamps, with lamps continuing to burn, and the burning of lamps being endless, hence it is called 'ever-burning'. In the past, there was a Buddha named Dipamkara Buddha (Burning Lamp Buddha), and the meaning is also like this. Ignorant sentient beings do not understand the Tathagata's expedient teachings, and only practice false dharmas, clinging to conditioned actions. Thus, they light lamps of sesame oil in the world to illuminate empty rooms, and claim that this is following the Buddha's teachings. Isn't this absurd? Why? The Buddha emits a ray of light from the white hair between his eyebrows, which can illuminate eighteen thousand worlds upwards. Why would he need such a sesame oil lamp to be of benefit? Examining this principle carefully, it should not be so, right? Furthermore, 'practicing the Way in six periods' means that within the six sense organs, at all times, one constantly practices the Buddha's Way, cultivates various practices of enlightenment, tames the six sense organs, and does not abandon them for a long time, which is called 'six periods'. 'Walking around the stupa' means that the stupa here refers to the body and mind. One should let the wisdom of enlightenment circulate around the body and mind.
身心。唸唸不停。名為繞塔。過去諸聖皆行此道。得至涅槃。今時世人不會此理。曾不內行。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。又持齋者。當須會意不達斯理。徒爾虛切。齋者齊也。所謂齋正身心。不令散亂。持者護也。所謂于諸戒行。如法護持。必須外禁六情。內製三毒。勤覺察。凈身心。瞭如是義。名為持齋。又持齋者。食有五種。一者法喜食。所謂依持正法。歡喜奉行。二者禪悅食。所為內外澄寂。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。此五種食。名為齋食。若復有人。不食如是五種凈食。自言持齋。無有是處。唯斷于無明之食。若輒觸者。名為破齋。若有破。云何獲福。世有迷人。不悟斯理。身心放逸諸惡。皆為貪慾恣情。不生慚愧。唯斷外食。自為持齋。必無是事。又禮拜者。當如是法也。必須理體內明。事隨權變。理有行藏。會如是義。乃名依法。夫禮者敬也。拜者伏也。所謂恭敬真性。屈伏無明。名為禮拜。若能惡情永滅。善念恒存。雖不現相。名為禮拜。其相即法相也。世尊欲令世俗表謙下心。亦為禮拜。故須屈伏外身。示內恭敬。舉外明內。性相相應。若復不行理
【現代漢語翻譯】 現代漢語譯本 身和心，唸唸不停留，這叫做『繞塔』。過去的聖賢都是修行這個方法，才達到涅槃的境界。現在的人不明白這個道理，不在內心修行，只在外面追求，用有形有礙的身體，繞著世間的塔，日夜奔走，只是徒勞疲憊，對於真正的自性，一點好處也沒有。 又說持齋的人，應當明白其中的意義。不明白這個道理，只是徒然地做表面功夫。『齋』的意思是『齊』，就是端正身心，不讓它散亂。『持』的意思是『護』，就是對於各種戒律和行為，如法地守護保持。必須在外面禁止眼、耳、鼻、舌、身、意這六種感官的放縱，在內控制貪、嗔、癡這三種毒害。勤奮地覺察，凈化身心，明白這樣的道理，才叫做『持齋』。 又說持齋的人，所吃的食物有五種：第一種是『法喜食』，就是依靠奉持正法，歡喜地實行；第二種是『禪悅食』，就是內外清凈，身心快樂；第三種是『念食』，就是常常唸誦諸佛的名號，心口相應；第四種是『愿食』，就是無論行走、站立、坐著、躺著，常常祈求善良的願望；第五種是『解脫食』，就是內心常常清凈，不沾染世俗的塵埃。這五種食物，叫做『齋食』。如果有人不吃這五種清凈的食物，卻說自己是在持齋，那是沒有道理的。只有斷除無明的食物，如果隨意觸犯，就叫做『破齋』。如果破了齋，怎麼能獲得福報呢？世上有很多迷惑的人，不明白這個道理，身心放縱，各種惡行都做，貪圖享樂，放縱情慾，不生慚愧之心，只是斷絕外面的食物，就自以為是在持齋，絕對沒有這樣的事。 又說禮拜的人，應當按照這樣的方法。必須在理性上明白，事情隨著情況變化。理性有隱藏和顯現，明白這樣的意義，才叫做依法。『禮』的意思是恭敬，『拜』的意思是屈服。就是恭敬真性，屈服無明，叫做禮拜。如果能夠永遠滅除惡念，善良的念頭長存，即使沒有外在的禮拜形式，也叫做禮拜，因為他的相就是法相。世尊爲了讓世俗之人表現謙虛的心，也設立了禮拜的形式，所以需要屈服外在的身體，來表示內心的恭敬，用外在的行動來表明內心的狀態，使自性和現象相互相應。如果不行使理性
【English Translation】 English version Body and mind, thoughts ceaselessly arising and ceasing, this is called 'circumambulating the stupa'. All the past sages practiced this path and attained Nirvana. People today do not understand this principle, they do not cultivate internally, but only seek externally, using their tangible and obstructive bodies to circumambulate worldly stupas, running around day and night, only tiring themselves out, and gaining no benefit for their true nature. Furthermore, those who observe a fast (zhai) should understand its meaning. If they do not understand this principle, they are merely doing superficial work in vain. 'Zhai' means 'to align' (qi), which is to rectify the body and mind, not allowing them to be scattered. 'To uphold' (chi) means 'to protect', which is to protect and uphold all precepts and conduct according to the Dharma. One must externally restrain the six senses (eye, ear, nose, tongue, body, and mind) and internally control the three poisons (greed, hatred, and delusion). Diligently observe, purify the body and mind, and understand such meaning, this is called 'observing a fast'. Furthermore, those who observe a fast have five kinds of food: the first is 'the food of Dharma joy', which is to rely on upholding the correct Dharma and joyfully practicing it; the second is 'the food of Chan (Zen) bliss', which is to be inwardly and outwardly clear and still, with body and mind joyful and at ease; the third is 'the food of mindfulness', which is to constantly recite the names of all Buddhas, with mind and mouth in accord; the fourth is 'the food of aspiration', which is to constantly seek good aspirations in walking, standing, sitting, and lying down; the fifth is 'the food of liberation', which is to have a mind that is constantly pure, not stained by worldly dust. These five kinds of food are called 'fasting food'. If someone does not eat these five kinds of pure food, yet claims to be observing a fast, there is no reason for it. Only by cutting off the food of ignorance, if one carelessly touches it, it is called 'breaking the fast'. If one breaks the fast, how can one obtain blessings? There are many deluded people in the world who do not understand this principle, they indulge their bodies and minds, committing all kinds of evil deeds, indulging in greed and lust, without any sense of shame, only cutting off external food, and thinking that they are observing a fast, there is absolutely no such thing. Furthermore, those who perform prostrations (li bai) should follow this method. One must understand the principle internally, and adapt to circumstances accordingly. Principle has both concealment and manifestation, understanding such meaning is called acting according to the Dharma. 'Li' means respect, 'bai' means submission. It means respecting the true nature and subduing ignorance, this is called prostration. If one can permanently extinguish evil thoughts and constantly maintain good thoughts, even without external forms of prostration, it is called prostration, because its form is the Dharma form. The World Honored One (世尊, Shìzūn) established the form of prostration to allow worldly people to express humility, so it is necessary to subdue the external body to show internal respect, using external actions to express the internal state, so that nature and phenomena correspond to each other. If one does not practice reason
法。唯執外求內。則放縱瞋癡。常為惡業。外即空勞身相。詐現威儀。無慚于聖。徒誑于凡。不免輪迴。豈成功德。
問。如溫室經說。洗浴眾僧。獲福無量。此則憑於事法。功德始成。若為觀心可相應否。
答。洗浴眾僧者。非洗世間有為事也。世尊嘗。爾為諸弟子。說溫室經。欲令受持洗浴之法。故假世事。比喻真宗。隱說七事供養功德。其七事云何。一者凈水。二者燒火。三者澡豆。四者楊枝。五者凈灰。六者蘇䐧。七者內衣。與此七法。喻於七事。一切眾生由此七法。沐浴莊嚴。能除毒心無明垢穢。其七法者。一者謂凈戒。洗盪僭非。猶如凈水濯諸塵垢。二者智慧。觀察內外。由如然火能溫凈水。三者分別。簡棄諸惡。猶如澡豆能凈垢膩。四者真實。斷諸妄想。如嚼楊枝。能凈口氣。五者正信。決定無疑。由如凈灰摩身。能辟諸風。六者謂柔和忍辱。由如蘇䐧。通潤面板。七者謂慚愧。悔諸惡業。猶如內衣遮醜形體。如上七法。是經中秘密之義。如來當爾為諸大乘利根者說。非為小智下劣凡夫。所以今人無能解悟。其溫室者。即身是也。所以燃智慧火。溫凈戒湯。沐浴身中。真如佛性。受持七法。以自莊嚴。當爾比丘聰明上智。皆悟聖意。如說修行。功德成就。俱登聖果。今時眾生莫測其事。將
【現代漢語翻譯】 現代漢語譯本：如果只執著于向外尋求，而忽略內心的修持，就會放縱嗔恨和愚癡，常常造作惡業。向外尋求，不過是徒勞地修飾外在的形象，虛假地展現威儀，對聖賢沒有慚愧之心，只是欺騙凡夫俗子，最終無法擺脫輪迴。這樣怎麼能成就功德呢？
問：如《溫室經》（Vimamsana Sutta，考察之屋經）所說，洗浴眾僧可以獲得無量的福報。這似乎是憑藉外在的事相，功德才能成就。如果用心觀照內心，是否也能達到同樣的效果呢？
答：洗浴眾僧，並非指洗滌世間有為之事。世尊（釋迦牟尼佛的尊稱）曾經為你們這些弟子講解《溫室經》，是爲了讓你們受持洗浴的真諦，所以借用世間的事相，來比喻真正的宗旨，隱喻地說明七種供養的功德。這七種供養是什麼呢？一是凈水，二是燒火，三是澡豆（清潔用的豆粉），四是楊枝（用來清潔牙齒的樹枝），五是凈灰（草木灰），六是蘇䐧（酥油），七是內衣。這七種事物，比喻七種修行方法。一切眾生通過這七種方法，沐浴莊嚴自身，就能去除毒害之心和無明（avidya，無知）的垢穢。這七種方法是：一是持守凈戒（sila，戒律），洗滌僭越和錯誤的行為，就像用清水洗去塵垢一樣；二是運用智慧（prajna，般若）觀察內外，就像燃燒的火焰能夠溫暖凈水一樣；三是進行分別，捨棄各種惡行，就像用澡豆能夠去除污垢和油膩一樣；四是保持真實，斷除各種妄想，就像咀嚼楊枝能夠清潔口氣一樣；五是建立正信（sraddha，信仰），堅定不移，就像用凈灰塗抹身體，能夠抵禦各種風邪一樣；六是保持柔和忍辱（ksanti，忍耐），就像酥油能夠滋潤面板一樣；七是心懷慚愧（hri，慚）和悔恨（apatrapa，愧），懺悔各種惡業，就像用內衣遮蓋醜陋的形體一樣。以上這七種方法，是《溫室經》中秘密的含義。如來（Tathagata，佛的稱號）當時是為那些具有大乘（Mahayana，大乘佛教）根基和智慧的人講解的，而不是為那些小智和下劣的凡夫講解的。所以現在的人無法理解和領悟。所謂的溫室，就是指我們的身體。因此，要燃起智慧之火，溫暖持戒的湯水，在身體中沐浴真如佛性（tathata，如如），受持這七種方法，來莊嚴自身。當時的那些比丘（bhikkhu，出家修行的男性），都是聰明和具有上等智慧的人，都領悟了聖人的意圖，按照所說的去修行，功德得以成就，都登上了聖果。現在的眾生無法理解其中的奧妙，將
【English Translation】 English version: If one only clings to external pursuits while neglecting inner cultivation, one will indulge in anger and ignorance, constantly creating evil karma. Seeking externally is merely a futile effort to adorn the outer appearance, falsely displaying dignity, without shame before the sages, only deceiving ordinary people, and ultimately unable to escape the cycle of rebirth. How can one achieve merit in this way?
Question: As the Vimamsana Sutta (Discourse on the Examination Chamber) says, bathing the Sangha (community of monks) can obtain immeasurable blessings. This seems to rely on external practices for merit to be achieved. If one contemplates the mind, can the same effect be achieved?
Answer: Bathing the Sangha does not refer to washing mundane, conditioned things. The World-Honored One (a respectful title for Shakyamuni Buddha) once explained the Vimamsana Sutta to you disciples to have you uphold the true meaning of bathing. Therefore, he used worldly matters to illustrate the true principle, implicitly explaining the merit of seven offerings. What are these seven offerings? First, pure water; second, burning fire; third, cleansing powder; fourth, a twig for cleaning teeth; fifth, pure ashes; sixth, clarified butter; and seventh, undergarments. These seven things are metaphors for seven methods of practice. All sentient beings, through these seven methods, bathe and adorn themselves, and can remove the defilements of poisonous minds and ignorance (avidya). These seven methods are: first, upholding pure precepts (sila), washing away transgressions and errors, just as using pure water washes away dust; second, using wisdom (prajna) to observe internally and externally, just as burning fire can warm pure water; third, discriminating and discarding all evil deeds, just as cleansing powder can remove dirt and grease; fourth, maintaining truthfulness, cutting off all delusions, just as chewing on a twig can cleanse the breath; fifth, establishing right faith (sraddha), unwavering and resolute, just as applying pure ashes to the body can ward off various ailments; sixth, maintaining gentleness and forbearance (ksanti), just as clarified butter can moisturize the skin; and seventh, having shame (hri) and remorse (apatrapa), repenting of all evil deeds, just as using undergarments to cover unsightly forms. The above seven methods are the secret meaning in the sutra. The Tathagata (title for the Buddha) at that time was explaining it to those with Mahayana (Great Vehicle Buddhism) roots and wisdom, not to those of small wisdom and inferior ordinary people. Therefore, people today cannot understand and comprehend it. The so-called examination chamber refers to our body. Therefore, one must ignite the fire of wisdom, warm the water of pure precepts, and bathe the true Buddha-nature (tathata) within the body, upholding these seven methods to adorn oneself. Those bhikkhus (monks) at that time were all intelligent and of superior wisdom, and they all understood the intention of the sage, practicing according to what was said, and their merit was achieved, and they all ascended to the holy fruit. Present-day beings cannot understand the mystery within, and will
世間水。洗質礙身。自謂依經。豈非誤也。且真如佛性。非是凡形。煩惱塵垢。本來無相。豈可將質礙水。洗無為身。事不相應。云何悟道。若欲身得凈者。當觀此身。本因貪慾不凈所生。臭穢駢闐。內外充滿。若也洗此身求于凈者。猶如塹塹盡方凈。以此驗之。明知洗外非佛說也。
問。經說言至心念佛。必得往生西方凈土。以此一門。即應成佛。何假觀心。求于解脫。
答。夫唸佛者。當須正念。了義為正。不了義為邪。正念必得往生。邪念云何達彼。佛者覺也。所謂覺察身心。勿令起惡。念者憶也。所謂憶持。戒行不忘。精進勤了。如是義名爲念。故知念在於心。不在於言。因筌求魚。得魚忘筌。因言求意。得意忘言。既稱念佛之名。須知唸佛之道。若心無實。口誦空名。三毒內臻。人我填臆。將無明心不見佛。徒爾費功。且如誦之與念。義理懸殊。在口曰誦。在心曰念。故知念從心起。名為覺行之門。誦在口中。即是音聲之相。執相求理。終無是處。故知過去諸聖所修。皆非外說。唯只推心。即心是眾善之源。即心為萬德之主。涅槃常樂。由息心生。三界輪迴。亦從心起。心是一世之門戶。心是解脫之關津。知門戶心。豈慮難成。知關津者何憂不達。竊見今時淺識。唯知事相為功。廣費財寶。多
【現代漢語翻譯】 現代漢語譯本：世間之水，用來洗滌有形質阻礙的身體，卻自認為符合經義，這難道不是錯誤的嗎？要知道，真如佛性並非凡俗之形，煩惱塵垢本來就沒有實在的相狀，怎麼可以用有形質阻礙的水，去洗滌無為之身呢？這事理不相符，又怎麼能悟道呢？如果想要身體得到清凈，應當觀察此身，原本就是因為貪慾不凈所生，臭穢堆積，內外充滿。如果想要通過洗滌這個身體來求得清凈，就像想要把溝渠全部填滿才能乾淨一樣，用這個來驗證，就明白洗滌外在的身體並非佛所說。\n\n 問：經書上說，至心念佛，必定能夠往生西方凈土。憑藉這一法門，就應該能夠成佛，為什麼還要觀心，來尋求解脫呢？\n\n 答：唸佛的人，應當要有正念。瞭解經義的為正念，不瞭解經義的為邪念。正念必定能夠往生，邪念怎麼能夠到達彼岸呢？佛，是覺悟的意思，就是覺察自己的身心，不要讓惡念產生。念，是憶念的意思，就是憶持戒律和行為，不忘記，精進勤勉地瞭解。這樣的意義才叫做念。所以知道念在於心，不在於言語。因為魚筌而得到魚，得到魚就忘記魚筌；因為言語而求得意義，得到意義就忘記言語。既然稱念佛的名號，就應當知道唸佛的道理。如果心中沒有實際的修行，只是口頭誦唸空洞的名號，貪嗔癡三毒在內心滋生，人我是非充滿胸臆，用無明的心是見不到佛的，只是白白浪費功夫。而且誦和念，義理相差很大，在口中叫做誦，在心中叫做念。所以知道念從心中生起，是覺悟和行動的門徑；誦在口中，只是聲音的表相。執著于表相來尋求真理，終究是沒有結果的。所以知道過去諸位聖賢所修行的，都不是外在的說法，只是推究自己的內心。心就是眾善的源泉，心就是萬德的主宰。涅槃常樂，由止息妄心而生；三界輪迴，也是從心而起。心是一世的門戶，心是解脫的關津。知道門戶在哪裡，還用擔心不能成就嗎？知道關津在哪裡，還用擔心不能到達嗎？我看到現在一些見識淺薄的人，只知道在事相上做功夫，大量花費財物。
【English Translation】 English version: The water of the world is used to wash the body, which is subject to material obstacles, yet people claim it accords with the scriptures. Isn't this a mistake? Know that the True Thusness Buddha-nature is not a mundane form, and afflictions and defilements are originally without real form. How can one use water, which is subject to material obstacles, to wash the unconditioned body? This is inconsistent with reason, so how can one attain enlightenment? If you wish to purify the body, you should observe that this body is originally born from impure desire, filled with foulness and filth, both inside and out. If you seek purity by washing this body, it is like trying to fill up a ditch completely before it can be clean. Examining it in this way, it is clear that washing the external body is not what the Buddha taught.\n\n Question: The scriptures say that if one single-mindedly recites the Buddha's name, one will surely be reborn in the Western Pure Land. With this one method, one should be able to attain Buddhahood. Why then is it necessary to contemplate the mind to seek liberation?\n\n Answer: Those who recite the Buddha's name must have right mindfulness. Understanding the complete meaning is right mindfulness; not understanding the complete meaning is wrong mindfulness. Right mindfulness will surely lead to rebirth [in the Pure Land]; how can wrong mindfulness reach the other shore? 'Buddha' means 'awakening,' which means being aware of one's body and mind, and not allowing evil thoughts to arise. 'Mindfulness' means 'recollection,' which means remembering and upholding the precepts and conduct without forgetting, and diligently understanding. This meaning is called 'mindfulness.' Therefore, know that mindfulness is in the mind, not in words. One uses a fish trap to catch fish; once the fish is caught, one forgets the trap. One uses words to seek meaning; once the meaning is obtained, one forgets the words. Since you recite the Buddha's name, you should know the path of reciting the Buddha's name. If the mind has no real practice, and only the empty name is recited, the three poisons [greed, hatred, and delusion] will arise within, and the ego will fill the chest. With an unenlightened mind, one cannot see the Buddha, and one's efforts are wasted. Furthermore, 'recitation' and 'mindfulness' have very different meanings. What is in the mouth is called 'recitation'; what is in the mind is called 'mindfulness.' Therefore, know that mindfulness arises from the mind and is called the gateway to awakening and action. Recitation is in the mouth and is merely the appearance of sound. Clinging to appearances to seek truth will never lead to success. Therefore, know that all the sages of the past cultivated not external teachings, but only investigated their own minds. The mind is the source of all good, and the mind is the master of all virtues. Nirvana and eternal bliss arise from calming the mind; the cycle of rebirth in the three realms also arises from the mind. The mind is the gateway to this life, and the mind is the pass to liberation. Knowing where the gateway is, why worry about not succeeding? Knowing where the pass is, why worry about not arriving? I see that some shallow-minded people today only know how to work on external appearances, spending vast amounts of wealth.
傷水陸。妄營像塔。虛促人夫。積木疊泥。圖青𦘕緣。傾心盡力。損己迷它。未解慚愧。何曾覺泥。見有為則勤勤愛著。說無相則兀兀如迷。且貪現世之小慈。豈覺當來之大苦。此之修學。徒自疲勞。背正歸邪。誑言獲福。但能攝心內照。覺觀外明。絕三毒永使銷亡。𨳲六賊不令侵擾。自然恒沙功德。種種莊嚴。無數法門。一一成就。超凡證聖。目擊非遙。悟在須臾。何煩皓首。真門幽秘。寧可具陳。略述觀心。詳其少分。而說偈言。
我本求心心自持 求心不得待心知 佛性不從心外得 心生便是罪生時 我本求心不求佛 了知三界空無物 若欲求佛但求心 只這心心心是佛
達磨大師破相論
【現代漢語翻譯】 現代漢語譯本：
損壞水陸（指水陸法會，一種佛教儀式）。胡亂建造佛像和佛塔。白白驅使百姓勞作。堆積木頭和泥土。塗上青色和紅色。傾注所有心力。損害自己而迷惑于其他事物。不明白什麼是慚愧。何曾覺悟泥土的本質。見到有形有相的事物就勤勤懇懇地執著。說到無形無相的真理就茫然無知如同迷路。只貪圖現世的小小恩惠。哪裡知道將來的巨大苦難。這樣的修行，只是徒勞地使自己疲憊。背離正道而歸於邪道。謊稱可以獲得福報。只要能夠收攝內心，向內觀照，覺悟並觀察外在事物，斷絕貪嗔癡三毒，使其永遠消亡，關閉六賊（指色、聲、香、味、觸、法六種外在誘惑），不讓它們侵擾。自然會有如恒河沙數般的功德，種種莊嚴，無數法門，一一成就。超越凡人而證得聖果，親眼見到並非遙遠之事。覺悟就在一瞬間。何必等到白髮蒼蒼。真正的法門幽深隱秘，哪裡可以完全陳述。略微講述觀心的方法，詳細說明其中的少部分。因此說偈語：
我本來是尋求自己的心，心本來就能自己把握。 尋求心卻不能直接得到，要等待心自己去認識心。 佛性不是從心外可以得到的。 心念一生起，就是罪惡產生的時候。 我本來是尋求自己的心，而不是尋求佛。 徹底了知三界一切都是空無所有。 如果想要尋求佛，只要尋求自己的心。 就是這個心、心、心就是佛。
——《達磨大師破相論》 English version:
Damaging water and land (referring to Water and Land Dharma Assembly, a Buddhist ritual). Recklessly building Buddha images and pagodas. Vainly urging people to labor. Piling up wood and clay. Painting blue and red colors. Pouring out all heart and effort. Harming oneself and being deluded by other things. Not understanding shame and remorse. Never realizing the nature of clay. Seeing conditioned phenomena, they diligently cling to them. Speaking of the unconditioned, they are bewildered as if lost. Only greedy for the small kindness of the present life. How can they be aware of the great suffering of the future? Such cultivation only exhausts oneself in vain. Turning away from the right path and returning to the wrong path. Falsely claiming to obtain blessings. If one can only restrain the mind and look inward, awaken and observe external things, cut off the three poisons of greed, hatred, and delusion, and make them disappear forever, close off the six thieves (referring to the six external temptations of form, sound, smell, taste, touch, and dharma), and not allow them to invade, then naturally there will be merits like the sands of the Ganges River, all kinds of adornments, and countless Dharma doors, each and every one will be accomplished. Transcending the ordinary and attaining sainthood, seeing it with one's own eyes is not far away. Enlightenment is in an instant. Why wait until one's hair is white? The true Dharma gate is profound and hidden, how can it be fully stated? Briefly describe the method of contemplating the mind, explaining in detail a small part of it. Therefore, the verse says:
'I originally sought the mind, the mind itself can hold itself. Seeking the mind but not obtaining it, waiting for the mind to know itself. Buddha-nature is not obtained from outside the mind. The moment a thought arises, it is the time when sin is born.' 'I originally sought the mind, not seeking the Buddha. Thoroughly knowing that everything in the three realms is empty and without substance. If you want to seek the Buddha, just seek your own mind. Just this mind, mind, mind is the Buddha.'
-- Treatise on Breaking Appearances by Bodhidharma
【English Translation】 English version:
Damaging water and land (referring to Water and Land Dharma Assembly, a Buddhist ritual). Recklessly building Buddha images and pagodas. Vainly urging people to labor. Piling up wood and clay. Painting blue and red colors. Pouring out all heart and effort. Harming oneself and being deluded by other things. Not understanding shame and remorse. Never realizing the nature of clay. Seeing conditioned phenomena, they diligently cling to them. Speaking of the unconditioned, they are bewildered as if lost. Only greedy for the small kindness of the present life. How can they be aware of the great suffering of the future? Such cultivation only exhausts oneself in vain. Turning away from the right path and returning to the wrong path. Falsely claiming to obtain blessings. If one can only restrain the mind and look inward, awaken and observe external things, cut off the three poisons of greed, hatred, and delusion, and make them disappear forever, close off the six thieves (referring to the six external temptations of form, sound, smell, taste, touch, and dharma), and not allow them to invade, then naturally there will be merits like the sands of the Ganges River, all kinds of adornments, and countless Dharma doors, each and every one will be accomplished. Transcending the ordinary and attaining sainthood, seeing it with one's own eyes is not far away. Enlightenment is in an instant. Why wait until one's hair is white? The true Dharma gate is profound and hidden, how can it be fully stated? Briefly describe the method of contemplating the mind, explaining in detail a small part of it. Therefore, the verse says:
'I originally sought the mind, the mind itself can hold itself. Seeking the mind but not obtaining it, waiting for the mind to know itself. Buddha-nature is not obtained from outside the mind. The moment a thought arises, it is the time when sin is born.' 'I originally sought the mind, not seeking the Buddha. Thoroughly knowing that everything in the three realms is empty and without substance. If you want to seek the Buddha, just seek your own mind. Just this mind, mind, mind is the Buddha.'
-- Treatise on Breaking Appearances by Bodhidharma