Translations

Mind Becomes And Mind Is 心作心是 [4] This Mind Becomes Buddha, This Mind Is Buddha 是心作佛,是心是佛

【经】:佛告阿难,及韦提希:「见此事已,次当想佛。所以者何?诸佛如来,是法界身,入一切众生心想中。是故汝等心想佛时,是心即是三十二相、八十随形好。是心作佛,是心是佛。诸佛正遍知海,从心想生。是故应当一心系念,谛观彼佛多陀阿伽度、阿罗诃、三藐三佛陀。  

[Sūtra]: [The] Buddha told Ānanda and Vaidehī, ‘[Having] seen these matters already, next [that] should [be] contemplated [is the] Buddha. Why [is] that so? All Buddha Thus Come [Ones], are [the] Dharma Realm’s Body, [who] enter all sentient beings’ minds’ thoughts within. Therefore, when you [and] others [have] minds [with] thoughts [of the] Buddha, this mind is the same as [his] thirty-two forms, [and] eighty appearance-following excellences. [It] is [the] mind [that] becomes Buddha, [and it] is [the] mind [that] is Buddha. All Buddhas’ right all-knowing ocean, from [the] mind’s thought arises. Therefore, [you] should [have] wholehearted continual mindfulness, [to] attentively contemplate that Buddha Tathāgata, Arhat, Samyaksaṃbuddha.  

【疏】:一从「佛告阿难」下,至「所以者何」已来,正明结前生后。

[Commentary]: First, from ‘[The] Buddha told Ānanda’ below, until ‘Why [is] that so?’ afterwards, [is the] main explanation binding [that] before [with that] arising later.

言「所以者何」者,是其问也,「所以须想佛者何?」

Speaking [of] that [on] ‘Why [is] that so?’, [this] is that asked, ‘Why must there [be] thinking [of the] Buddha?’  

二从「诸佛如来」下,至「心想中」已来, 正明诸佛大慈,应心即现,有斯胜益,故劝汝想之。

Second, from ‘All Buddha Thus Come [Ones]’ below, until ‘minds’ thoughts within’ afterwards, [is the] main explanation [of] all Buddhas’ great loving-kindness, [which] responds [to the] mind, [to] immediately appear. Having this excellent benefit, thus encouraging you [to] think of [them].

问曰:韦提上请,唯指弥陀,未审如来今总举诸佛,有何意也?

Question: Vaidehī’s above request, only indicated Amitā[bha Buddha]. Yet, examining [that the] Thus Come [One is] now [with] overall raising [on] all Buddhas. [This] has what meaning?

答曰:欲显诸佛三身同证,悲智果圆,等齐无二,端身一坐,影现无方,意赴有缘,时临法界。

Answer: [This is with the] desire [to] reveal all Buddhas’ Three Bodies together realised, [with] compassion’s [and] wisdom’s fruits complete, [the] same [and] equal, without two. [With the] upright body once seated, [with their] images appearing without [any fixed] direction, [with the] mind [to] attend [to those] having conditions, [to] then face [the] Dharma Realm.

言「法界」者,有三义:一者,心遍故解法界;二者,身遍故解法界;三者,无障碍故解法界。正由心到故身亦随到,身随于心,故言是法界身也。

Speaking [of the] ‘Dharma Realm’, [it] has three meanings. First, [is with the] mind everywhere thus understanding [the] Dharma Realm. Second, [is with the] body everywhere thus understanding [the] Dharma Realm. Third, [is] without obstacles thus understanding [the] Dharma Realm. Precisely due [to the] mind arriving thus, [the] body likewise follows [and] arrives, [with the] body’s following of [the] mind, thus speaking [of] this Dharma Realm’s Body.

言「法界」者,是所化之境,即众生界也。

Speaking [of] that ‘Dharma Realm’, [it] is that realm [of] manifestation, [which] then [is] sentient beings’ realm.

言「身」者,是能化之身,即诸佛身也。

Speaking [of] that ‘body’, [it] is of [the] body able [to] manifest, [which] then [is] all Buddhas’ body.

言「入众生心想中」者,乃由众生起念愿见诸佛, 佛即以无碍智知,即能入彼想心中现。但诸行者,若想念中,若梦定中见佛者,即成斯义也。

Speaking [of] that [on] ‘enter sentient beings’ minds’ thoughts within’, [which] then [is] due [to] sentient beings giving rise [to the] thought [with the] aspiration [to] see all Buddhas, Buddhas then with unobstructed wisdom, [are] then able [to] enter their contemplating minds within [to] appear. Only [when] all practitioners, if [in] thoughts within, or those [in] dreams’ concentration within see Buddhas, [they] then accomplish this meaning.

三从「是故汝等」下,至「从心想生」已来, 正明结劝利益。此明标心想佛,但作佛解。从顶至足,心想不舍,一一观之,无暂休息。

Third, from ‘Therefore, [when] you [and] others’ below, until ‘from [the] mind’s thought arises’ afterwards, [is the] main explanation summarising encouragement [and] benefits. This explanation [is with] indication [of the] mind contemplating Buddha, only [with] becoming Buddha [to be] understood. From [his] crown until [his] feet, [with the] mind’s thought not relinquishing, [with] each [and every] one contemplated of, without temporarily resting.

或想顶相,或想眉间白毫,乃至足下千辐轮相。作此想时,佛像端严相好具足了然而现。

Perhaps contemplating [his] crown’s form, perhaps contemplating [the] fine white hair between [his] brows, and even [his] foot below [having a] thousand-spoked wheel’s form. When doing this contemplation, [with the] Buddha’s image’s stately [and] majestic forms’ excellences complete, understood clearly and appearing.

乃由心缘一一相故,即一一相现。心若不缘,众相不可见。但自心想作,即应心而现。故言「是心即是三十二相」也。  

Then, due [to the] mind conditioned [with] each [and every] one form thus, then [with] each [and every] one form appearing. [The] mind if not conditioned [thus], all forms cannot [be] seen. Only [with] oneself’s mind contemplating, then responding [to the] mind and appearing. Thus speaking [that] ‘this mind is the same as [his] thirty-two forms.’

言「八十随形好」者,佛相既现,众好皆随也。此正明如来教诸想者具足观也。

Speaking [of] that [on] ‘eighty appearance-following excellences’, [the] Buddha’s form since appearing, all excellences all follow. This [is the] main explanation [of the] Thus Come [One’s] teaching [of] all those [who] contemplate [to have] complete contemplation.

言「是心作佛」者,依自信心缘相,如作也。

Speaking [of] that [on] ‘[It] is [the] mind [that] becomes Buddha’, [this] relies [upon] oneself’s faithful mind’s conditioned form, [with] thus becoming.

言「是心是佛」者,心能想佛,佛身依想而现,即心是佛也。离此心外,更无异佛者也。  

Speaking [of] that [on] ‘[It] is [the] mind [that] is Buddha’, [with this] mind able [to] contemplate [the] Buddha, [the] Buddha’s body relies [upon this] contemplating [to] then appear, then [is it that this] mind is Buddha. Apart [from] this mind externally, [it is] also without that [of a] different Buddha.

言「诸佛正遍知海」下,此明诸佛得圆满无障碍智。作意不作意,常能遍知法界之心。但能作想,即从汝心想而现,似如生也。

Speaking [of] ‘All Buddhas’ right all-knowing ocean’ below, this [is] explanation [of] all Buddhas [having] attained perfect [and] unobstructed wisdom. [With] attention [and] not [with] attention, constantly able [to be with the] mind of all-knowing of [the] Dharma Realm. Only [if] able [to] contemplate, then from your mind’s thought then appearing, as if alive.  

或有行者,将此一门之义,作唯识法身之观,或作自性清净佛性观者,其意甚错,绝无少分相似也。

Perhaps having practitioners, using [the] meaning of this one door, [to] do contemplation of mind-only Dharma Body, perhaps doing that [of] self-nature’s pure Buddha-nature’s contemplation, their minds [are] extremely wrong, [as these are] absolutely without [even] little parts [with] similarities.

既言想像假立三十二相者,真如法界身,岂有相而可缘,有身而可取也?然法身无色,绝于眼对,更无类可方,故取虚空以喻法身之体也。  

Since speaking [of] that contemplated image [with] falsely established thirty-two forms, [of] True Suchness’ Dharma Realm’s Body, how can [it] have form and [be] conditioned, have body and can [be] obtained? However, [the] Dharma Body [is] without form, [with] cutting of [that the] eyes [can] face, also without [any] kind [of form that] can [be] compared [with], thus obtaining empty space as analogy [for the] essence of [the] Dharma Body.

又今此观门等,唯指方立相,住心而取境,总不明无相离念也。  

Also, now [with] this contemplation door [and] others, only [for] indicating [the] direction [and] establishing form, [for] abiding [of the] mind and obtaining [of the] realm, [this] after all [does] not explain [about] formlessness [and] departure [from] thought.

如来悬知末代罪浊凡夫,立相住心尚不能得,何况离相而求事者,如似无术通人,居空立舍也。  

[The] Thus Come [One, with] concern knew [that the] Dharma-]Ending Age’s transgressive [and] defiled ordinary beings, [are with] establishing [of] form [for] abiding [of the] mind, still not able [to] attain [this], moreover [for] those departing [from] forms then seeking practice, [who are] like [those who] resemble people without skills [of supernormal] powers, [yet trying to] abide [in] space [to] erect houses.

四从「是故应当」下,至「三佛陀」已来,正明如前所益,专住必成,展转相教,劝观彼佛也。

Fourth, from ‘Therefore [you] should’ below, until ‘saṃbuddha’ afterwards, [is the] main explanation like before, [of] those benefits, [with] focused abiding definitely [to be] accomplished, [to be] passed through many places, [with] one another teaching, [to] encourage contemplating [of] that Buddha.

净土宗二祖善导大师
《观经四帖疏》卷三:定善义

Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary [On The] Contemplation Sūtra [In] Four Fascicles: Scroll Three: Concentrated Goodness’ Meaning)

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心作心是

言「是心作佛」者,依自信心缘相,如作也。言「是心是佛」者,心能想佛,佛身依想而现,即心是佛也。离此心外,更无异佛者也。  

 净土宗二祖善导大师
《观经四帖疏》卷三:定善义

Mind Becomes And Mind Is

Speaking [of] that [on ‘It] is [the] mind [that] becomes Buddha’, [this] relies [upon] oneself’s faithful mind’s conditioned form, [with] thus becoming. Speaking [of] that [on ‘It] is [the] mind [that] is Buddha’, [with this] mind able [to] contemplate [the] Buddha, [the] Buddha’s body relies [upon this] contemplating [to] then appear, then [is it that this] mind is Buddha. Apart [from] this mind externally, [it is] also without that [of a] different Buddha.

Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary On The Contemplation Sūtra In Four Fascicles: Scroll Three: Concentrated Goodness’ Meaning)

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