經師觀行
The Contemplative Practice of Sūtra Teachers
(JPN: Kyōshi Kankyō)
ATTRIBUTION:
Translated into English by Rev. Jikai 慈海 Tyler Dehn
©Translation by Jikai Tyler Dehn @ The Saichō Repository 最澄典藏 Project, licensed under CC BY-NC-ND 4.0. Available at: [insert URL of specific text page].
You may share this work freely with attribution (as above), but no modifications or commercial use is allowed without express permission from Jikai Tyler Dehn. See USE/ATTRIBUTION for more information.
Text Overview:
The locus classicus for the present text, is the Tenth Chapter of the Lotus Sūtra (The Dharma Teacher 法師品/ Dharmabhāṇaka Chapter), which deals with what are sometimes called the ‘textual practices‘. These Five Forms of Cultivating the text 五種修行 are given as follows:
- Accepting and holding (i.e. the latter is memorising) 受持;
- Reading 讀 (i.e. looking at the physical text for reading and intoning);
- Reciting 誦 (i.e. reading and intoning the text from memory);
- Explicating 解說;
- Writing out and copying書寫.
Sometimes the scripture adds the extra task of:
- Cultivating the practices in accord with its exposition 如說修行.
Put simply, we are being encouraged to engage with the sūtra. And it is indeed true, that for these teachings to have survived into our present day, there must have always been a deeply practical concern for the text’s proliferation across time. This level of meaning isn’t particularly difficult to notice, and because of this, I am often told by new readers of the Lotus Sūtra that its repeated exhortations to spread and promulgate it, “leaves a ‘bad taste’ in their mouth.” This stems from viewing these instructions as some sort of ‘scriptural marketing‘; a ‘pyramid scheme‘ designed to monopolise the religious market-place. Nevertheless, the error is not in the text, but rather in reading these teachings as primarily motivated by this kind of practical concern.
This misreading isn’t necessarily the reader’s fault, because the few interpretive resources that one has at their disposal in English, are more often than not written from the perspective of an academic offering an overview of the text, and speculating as to its historic contingencies. While these treatments serve a purpose, it is not to direct the reader towards the meaning of the text. If one is restricted to these sorts of materials, this reading runs the risk of losing the ‘spiritual meat‘ at stake, and as a matter of course, it cannot entertain the interpretive framework this scripture is intended to offer, to all that came before it.
Indeed Chapter Ten’s title of ‘Dharmabhāṇaka‘ 法師 or ‘Dharma Teacher‘, which is to be contrasted with the more practical title ‘Sūtradhara‘ 持經者’ or ‘Sūtra Upholder‘, is intended to introduce precisely this kind of ‘spiritual sense’, to otherwise practical cultivations. To appreciate this deeper significance, requires that we make ‘transformational shifts‘ in how we view the following things:
- The Buddha (as progenitor of the sūtras);
- The Sūtra-text (as physical instantiation of the Dharma);
- And ourselves (as the enactor or ’embodier’ of the Sūtra-text).
While the practical analysis hinted at above, treats these objects of contemplation as self evident, the deeper dive forces one to ask questions such as “What constitutes a Buddha?”; “What is a sūtra?”; “What do the answers to these questions mean about my own nature, when I am engaging with the sūtra?”
And the best way to properly orient us for to ask these questions, is to take a look at certain passages from the Lotus Sūtra which challenge the ‘mere practical reading‘:
《妙法蓮華經》卷4〈11 見寶塔品〉：「若說此經， 則為見我、 多寶如來， 及諸化佛。 」(CBETA 2025.R3, T09, no. 262, p. 34a14-15)
“If one speaks this sūtra, then they see Me (i.e. Śākyamuni Buddha), the Tathāgata Prabhūtaratna, and all of the Manifestation Buddhas.”
Now it should be said, that the word I am here translating as ‘speaks‘ 說, is more properly ‘expounds‘, in context. But my rendering is kept to the plainest level of the act, in order to highlight the relationship between the text, the act of engaging it, and the Buddha.
Keeping it simple, please notice that this passage from Chapter 11 tells us that the very act of literally ‘embodying’ the sūtra (speaking it), is the act of seeing not just the Śākyamuni Buddha, but other buddhas as well. By this point in the scripture, the same equivalence has already been stated earlier in Chapter 10:
《妙法蓮華經》卷4〈10 法師品〉：「時時令說法者得見我身。若於此經忘失句逗，我還為說，令得具足。」」(CBETA 2025.R3, T09, no. 262, p. 32a4-6)
“From time to time I will cause the speaker of [this] Dharma to see Me. And should they forget or miss passages or phrases of this sūtra, I will return and speak it [to them], that they may be caused to have perfect possession [of it].”
Returning to those all-important questions, we might again ask: “What constitutes a Buddha?” Is He merely a person who lived at a particular time, and who expounded a particular iteration of the Dharma at a particular place? This is perhaps the extent of it, when we’re thinking exclusively with a practical bent. OR, is a Buddha quite literally someone whose very being is Bodhi; that is, the Dharma itself? According to both of these quotes, the very act of engaging with the physical instantiation of the Dharma (i.e. the sūtra), IS engagement with the Buddha himself!
“What is a sūtra?” Is it merely a book; a contingent and physical carrier, or at best, a ‘reflection’ of the Dharma as intangible truth? Certainly some of the “bad taste” experience trades on this, if unconsciously. OR, is it the Dharma simpliciter, because it must always be ’embodied’ in the world? Pressing the second quote just a little bit more, we are given not only the idea that engagement with the Dharma is engagement with the Buddha; but also, that when you speak the Dharma, It speaks it back to you. When you speak the Dharma, and the Buddha speaks it back to you, the Buddha and you are in dialogue, directly. This is ‘identity’; it is not that doing x is like doing y…or that engaging with a is akin to engaging with b. The Sūtra is not merely a text- it is the Dharma; and the Buddha is not merely a person; He is the Dharma; therefore, when one engages with the Sūtra, he engages with the Dharma; and engaging with the Dharma is engaging with the Buddha.
《妙法蓮華經》卷2〈3 譬喻品〉：「若人有能， 信汝所說， 則為見我， 亦見於汝， 及比丘僧， 并諸菩薩。 」(CBETA 2025.R3, T09, no. 262, p. 15b12-14)
“If there are individuals who are able to believe that which you have said, then they will see Me, and also see you, the saṃgha of bhikṣus, as well as all the bodhisattvas. ”
In this third quote from Chapter 3, we are put into the driver’s seat! We’re more accustomed to seeing the Buddha advising that “if one is able to believe that which I (i.e. Śākyamuni Buddha) have said…then…” But here, the topic is “that which you have said 汝所說“! Contextually, we are to assume that we are speaking the Dharma. And ‘embodying’ the Dharma in this way, the boons that come from hailing our exposition are identical to doing so with the Buddha’s. We would do well to think long and hard about why “we/you” are included here. Were we to do so for even the briefest period of time, we would surely be dissuaded from taking up the aforementioned ‘merely scriptural marketing‘ reading, which tends to leave such a bad taste in so many mouths! This is because if all of this is indeed about the practical, then mentioning that they would ‘see us‘ as we read, recited, copied etc, would be redundant. If I teach you, you do indeed see me! That is to say, if all of these passages were about the symbolic presence of Buddhas, rather than an identity relationship between the sūtra and the Buddha (as I am suggesting here), then one would only need those things ‘not actually/literally present‘ to be mentioned! Instead, our mention in this list confirms that this is not the primary level of analysis here. What’s more, it reinforces the ‘identity relationship‘, while at the same time giving us a reason to engage with the sūtra, beyond the mere devotion we might show it, now that we realise that it is identical to the Buddha.
If the first two quotes showed us that the Sūtra, Buddha, and Dharma were identical with each other, this third statement extends the ‘identity relationship‘ to us (when we’re ‘embodying the sūtra by engaging with it’). That is to say, it answers the third question I encouraged you to ask: “What do the answers to these questions mean about my own nature, when I am engaging with the sūtra?” Restating its answer: if the Sūtra, Buddha, and Dharma are identical, then when I read, recite, copy it etc, then I am identical to the Sūtra, Buddha, and Dharma! I engage my body, speech and mind in the body, speech and mind of the Buddhas 如我我如, and in the process, I have the same visceral realisation as Śāriputra did in Chapter 3 of the Lotus:
妙法蓮華經》卷2〈3 譬喻品〉：「每作是念：『我等同入法性…」(CBETA 2022.Q3, T09, no. 262, p. 10c5-9)
“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 2: Chapter 3: “The Parable”):
“I always had this thought: we all equally enter into the Dharma-nature…”
This move, strikes some people as rather dangerous. They perhaps think it is reasonable to make the first moves, which identified the Sūtra, Buddha, and Dharma with each other, but feel ill at ease with the idea that they too might be involved in this ‘flattening out‘. But if the ‘identity relationship‘ were not intended to extend to ourselves, then the Sūtra/Buddha/Dharma could only truthfully say part of the following remarks in Chapter 10:
《妙法蓮華經》卷4〈10 法師品〉：「在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。」(CBETA 2025.R3, T09, no. 262, p. 31b26-29)
“Everywhere it is spoken, read, recited, copied, and in the places where the scrolls of the sūtra are kept; in all of them should be erected a stūpa of the precious seven, made to be extremely high, wide and ornately adorned. [But] there is no need to place [in it] śarīra. Why is this? Because the entire body of the Tathāgata is already present therein!”
That is to say, it could reasonably tell us to enshrine the “scrolls of the sūtra ” in the same way that we would the Buddhas themselves. But it could not but symbolically exhort the same privilege in all those places where such ‘imperfect vessels‘ as ourselves, might ‘embody it‘. Unless, it is indeed intended to extend to us. I include this quote however, because it does far more than help to extend the relationship to ourselves; it also answers a question that might have arisen in your mind, when we equated the Sūtra, Buddha, and Dharma with each other- i.e.: ” A Sūtra is ‘a portion’ of the Dharma, because there are other sūtras which are equal to ‘other portions’ of it. Surely it would therefore be more appropriate to say that ‘a sūtra‘, is ‘a portion’ of the Dharma?‘”
Pausing for a moment, we ought to recall that Stūpas and Pagodas traditionally house śarīra or ‘relics‘ of the Buddha. From the very beginning, we Buddhists have given such reliquaries the greatest reverences and honours of which we’re capable. And we have never thought it strange or problematic, that within these sites only ‘a portion’ of the Buddha can be found! The reason for this, is that we understand ‘a portion‘ of a Buddha to contain the ‘entirety of a Buddha‘. This is rather a profound topic on its own, so for our purposes here, consider the following thought experiment, as a means of simplification: when a Buddha becomes a Buddha, He has the capacity to look back upon all of His previous lives, reflecting as He does, on how particular causes, conditions, and situations led to other causes, conditions and situations- culminating in the Buddhahood He has now achieved. Let us imagine for a moment, that elsewhere, some all-powerful being were also to look upon the Buddha’s many lives, and in doing so concluded that His 768, 451st rebirth (for example), was decidedly ‘un-Buddha-like‘. As a result of this summation, let’s imagine further that this all-powerful being ‘deleted’ that particular lifetime from the Buddha’s story. Any other deluded being might do the same given the choice, and remove their unsavoury actions, moments, decisions etc! But when a Buddha looks back upon all of His lives, He sees those all important causal chains stretching backwards and forwards around the lifetime in question, and He comprehends therefore, that all of His lifetimes are necessary for His present ‘achievement of Buddhahood’. If He were to remove any of them- even the unsavoury ones, there would be no Buddhahood. Each individual moment of a Buddha’s trajectory is necessary, for His Buddha-ness. And therefore each of His moments, is the entirety of His Buddhahood. Which is why our present quote can say about a single sūtra:
《妙法蓮華經》卷4〈10 法師品〉：「在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。」(CBETA 2025.R3, T09, no. 262, p. 31b26-29)
“Everywhere it is spoken, read, recited, copied, and in the places where the scrolls of the sūtra are kept; in all of them should be erected a stūpa of the precious seven, made to be extremely high, wide and ornately adorned. [But] there is no need to place [in it] śarīra. Why is this? Because the entire body of the Tathāgata is already present therein!”
What’s more, it is also why you should not shy away from including yourself in this ‘identity relationship‘, however ‘imperfect’ you take yourself to be! The future Buddha you will become, will one day look back upon your very engagement with the sūtra– warts and all! And He/She will conclude that this very moment, is the entirety of His/Her Buddhahood!
All of these profound reflections and the realisations they produce, you will owe to the Lotus Sūtra– even if, until I ‘drew them out for you here‘ you were unaware of them! Indeed the entire kalpa of practise that this very moment produces moving forward in time, and the myriad causes and conditions stretching back into the past which brought you here now, are dependent on the Lotus Sūtra too! Which is why it can also say:
《妙法蓮華經》卷4〈10 法師品〉：「若復有人受持、讀誦、解說、書寫妙法華經，乃至一偈，於此經卷敬視如佛，種種供養…『是諸人等於未來世必得作佛。』」(CBETA 2025.R3, T09, no. 262, p. 30c9-17)
“Should there be individuals who accept and uphold, read and recite, understand and expound, or copy and write out even a verse of the Sublime Dharma Flower Sūtra, respectfully looking upon the scrolls of this sūtra as the Buddha, making various offerings to it…All of these individuals will certainly become Buddhas in the future.”
Your very Buddhahood is assured on the basis of your having engaged in the sūtra with the understanding of this ‘identity relationship‘ dynamic (i.e. if you “respectfully look upon the scrolls of this sūtra as the Buddha“). This is why we do these ostensibly ‘mundane’ ‘textual practices‘. And it is why you should not settle for the ‘exclusively practical‘ reading of this engagement. In it, the Buddha is no ‘mere person’; the sūtra is no ‘mere book‘; and YOU, are no ‘mere common-worldling‘ when you enter into it through engagement. The Lotus wants us to “see as Buddhas do”. Buddhahood after all, is ‘insight’ of the sort which is hard to comprehend. And what we have been talking about with ‘identity relationships‘, ‘seeing the Buddhas‘, ‘all entering equally into Dharma-Nature‘, ‘the entirety of a Buddha being present in a sūtra‘ etc is this sort of ‘insight’, is it not? And if we’re prone to step back from grappling with all of this, because it is too difficult or ‘heady‘, we’re little better than “a fool who laps up his own vomit, only to heave it all back up and repeat…“:
《妙法蓮華經》卷4〈10 法師品〉：「一切菩薩阿耨多羅三藐三菩提，皆屬此經」(CBETA 2025.R3, T09, no. 262, p. 31c15-16)
“The Sūtra of the Lotus Flower of the Sublime Dharma ” (Fascicle 4: Chapter 10: “Dharma Teachers”):
“The Anuttara-samyak-saṃbodhi of all bodhisattvas is derived in its entirety from this sūtra…“
No bodhisattva gets to Perfect and Complete Awakening without this. And it is not some small detail of it that is derived from this, but “its entirety“. It is with this vision in mind, that the present work of Saichō‘s Contemplative Practice of Sūtra Teachers 經師觀行 is best read. For it imagines what it would look like, for the mundane act of copying out a sūtra to contain in its entirety, the whole Path to Anuttara-samyak-saṃbodhi. He is not alone in this endeavour, for the great masters Tiantai Dashi Zhiyi (天台大師 智顗 538- 597 A.D.) and Miaole Dashi Zhanran (妙樂大師 湛然 711-782 A.D.) before him, and Eshin Sōzu Genshin (恵心僧都 源信 942-1017 A.D.) after him, contributed similar elucidations on the nature of these ‘textual practices‘. I have therefore provided here, not just Saichō‘s tract, but also the works of these other sages (as appendices) with which he is in eternal dialogue, like the moments of your own Buddhahood! My hope is that you too, will choose to engage with the sūtra! Strive on!
These texts and their respective chronology are as follows:
- Zhiyi (智顗 538- 597 A.D.): The Method for Contemplating the Mind [During the] Recitation of Sūtras 觀心誦經法.
- Zhanran (711-782 A.D.): The Commentary on the Method for Contemplating the Mind [During the] Recitation of Sūtras 觀心誦經法記
- Saichō (最澄 767-822 A.D.): The Contemplative Practice of Sūtra Teachers 經師觀行 (PRESENT TEXT)
- Genshin (源信 942-1017 A.D.): The Mental Attitude for the Reading of Sūtras 讀經用心
TEXT:
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| Composed by Saichō [This constitutes] the essential methods for the cultivation of Śamatha-Vipaśyanā, for Dharma Teachers [who] write out and copy [the sūtras], based upon the Dharma Flower [Sūtra’s] Five Kinds of Dharma Teacher. (I, the Śākyan Saichō have extracted and transcribed [this, but I] have not yet dared to circulate it to all [the other] Dharma Teachers. I humbly pray that future scholars will not deride it.) | 最澄撰。 依法華五種法師之中書寫法師。修止觀要用法（釋澄抄出未敢傳諸法師等。伏願來哲勿哂也）。 | 最澄撰 依《法華》五種法師之中，「書寫法師」，修止觀要用法。 （釋澄抄出，未敢傳諸法師等。伏願來哲勿哂也）。 |
| Those newly resolute Bodhisattvas who have generated the aspiration for Unsurpassed Bodhi, and write out and copy the Teachings of the Śākyan, should from the very beginning give rise to the Correct Understanding of the Perfect Teachings. The Correct Understanding of the Perfect Teachings [means] to contemplate the three dharmas of the wholesome, wicked and indeterminate, as being that which is created by the mind, in its entirety. Outside of the one mind, there are no other myriad dharmas. Wherefore? Because all the myriad dharmas are in their entirety, the Middle; and in their entirety, Suchness. Therefore, extinguish [all] disputes and discourse, and seek to be without [discursive] thoughts. Furthermore, in the face of objects of greed, anger, and ignorance, do not give rise to the view of a ‘self’, [but instead] constantly make use of the non-discrimination which is the highest of supreme wisdoms in engaging with the skandhas, āyatanas, and dhātus. In walking, staying, sitting, lying down, in the words [you] speak, and each action, cultivate the Śamatha-Vipaśyanā of the Middle Way. This then, is the Correct Understanding of the Perfect Teachings [which is the] Middle Way! Indeed, the parable of the “sun illuminating the high mountains”, and the metaphor of the “grass of forebearance”, truly reveal this Correct Path of the Perfect and Sudden! | 夫發無上菩提心。書寫釋教新發意菩薩者。最初可發起圓教正解也。圓教正解者。觀善惡無記三種法。皆一心所作。一心之外。更無諸法。所以者何。以一切諸法。皆中皆如故。是以。滅諍論求無念。 又於欲瞋癡境不起我見。常用無分別之上上智而造陰入界。行住坐臥。言語作作。修中道止觀。是則。中道圓教正解也。日照高山喩。忍辱草喩。蓋顯此圓頓正道歟。 | 夫發無上菩提心、書寫釋教新發意菩薩者，最初可發起「圓教正解」也。 圓教正解者: 觀善、惡、無記三種法，皆一心所作; 一心之外，更無諸法。所以者何? 以一切諸法，皆中、皆如故。是以，滅諍論，求無念。 又於欲、瞋、癡境，不起我見，常用無分別之上上智，而造陰、入、界。行、住、坐、臥，言語作作，修中道止觀。 是則，中道圓教正解也!「日照高山」喩、「忍辱草」喩，蓋顯此圓頓正道歟! |
| To wit, the cultivation of [this] Correct Path of the Perfect Teachings consists of three core modes: first, śīla; second, samādhi; and third, prajñā. Though śīla [can] be of many forms, the Ten Wholesome [Precepts] are most central; though samādhi [too, can] be of many forms, the One Mind is most crucial; and though prajñā [in the same way, can] be of many forms, Non-attachment is the most supreme! | 夫修圓教正道。有三種要行。一者戒。二者定。三者慧。戒雖多種。然十善最要。定雖多種。然一心最要。惠雖多種。然無着極勝也。 | 夫修圓教正道，有三種要行:一者戒，二者定，三者慧。 戒雖多種，然十善最要; 定雖多種，然一心最要; 惠雖多種，然無着極勝也。 |
| QUESTION: In what manner should the Copyist Dharma Teacher cultivate śīla? ANSWER: When writing out and copying the Sūtra-texts of the Mahāyāna, as well as the Dharmaparyāyas of the Buddhist-texts (lit. ‘inner texts’), one [should] dwell in a pure room, and one [should] occupy a pure seat. Taking up the scrolls of the sūtra with your hands, and looking upon the characters of the sūtra with your eyes, in [doing] this, the three [bodily] karmic-acts of killing, stealing and sexual misconduct are not committed with [one’s] body. [And in doing this merely] from dawn until noon, the merit which is cultivated is boundless. How much more is this the case for a day, two days, a month, two months, a year, two years, or even a great many occasions? This then, is the purification of [one’s] bodily karma; this then, is the repenting of [one’s] bodily karma; this then, is making an offering of [one’s] bodily karma to the Three Jewels; this then, is the Dharmic-giving (dharmadāna) of [one’s] bodily karma to sentient beings; and this is the well-spring of the ten thousand practices. Ceasing to do evil is identical to “Śamatha”; and cultivating the good is identical to “Vipaśyanā”. | 問書寫法師。若爲修戒。答書寫大乘經典並内典法門時。身居淨室。身居淨座。手取經卷。目見經字。是以。殺盜淫三業。身中不犯也。自晨至中。所修功徳無限。何況一日 二日。一月二月。一年二年。乃至多時。是則身業清淨。是則身業懺 悔。是則身業供養三寶。是則身業法施群生。是則萬行源。息惡即止。行善即觀。 | 問: 書寫法師，若爲修戒? 答: 書寫大乘經典並内典法門時，身居淨室，身居淨座。手取經卷，目見經字，是以，殺、盜、淫三業，身中不犯也。自晨至中，所修功徳無限。何況一日、二日、一月、二月、一年、二年、乃至多時? 是則身業清淨; 是則身業懺悔; 是則身業供養三寶; 是則身業法施群生; 是則萬行源。息惡即「止」，行善即「觀」。 |
| Furthermore, a Dharma Teacher who writes and copies the Mahāyāna, must not speak over the sūtra, [but should instead] close his mouth and maintain his breathing. Why is this so? [From] the mouth spittle [could] spray over the sūtra, and as one’s attention goes off after their words, characters [will be] mistaken, and lines [will be] ommitted, which is also of great harm. For these reasons, guard one’s mouth and be cautious with one’s speech. In doing so, the four verbal faults are ended: [namely,] false speech, harsh speech, divisive speech, and idle speech. Because they’re ended, one’s verbal karma is purified, repented of, made as offerings, Dharmically-given, [and serves as the well-spring for] the ten thousand practices, just as the aforementioned physical karma. (To separate from evil is called “Śamatha”, and to cultivate the good is called “Vipaśyanā”). | 又書寫大乘法師。不得向經談言。閉口守氣。所以者何。口唾散經。隨語出神。謬字落行。亦有多損。是故。守口謹語。然則。口四過失止息。妄語。麁惡語。離間語。綺語等止息故。口業清淨。懺悔。供養。法施。萬行。如上身業（離惡名止行善名觀）。 | 又，書寫大乘法師，不得向經談言，閉口守氣。所以者何? 口唾散經，隨語出神，謬字落行，亦有多損。是故，守口謹語。然則，口四過失止息: 妄語、麁惡語、離間語、綺語等。止息故，口業清淨、懺悔、供養、法施、萬行，如上身業（離惡名「止」，行善名「觀」）。 |
| Additionally, by relying upon the Correct Understanding of the Perfect Teachings, a Dharma Teacher who writes and copies the Mahāyāna does not think over the physical objects given, nor does he hope for various material rewards; this then, is separation from greed! By relying upon the Correct Understanding of the Perfect Teachings, he does not discriminate between self and other, [and therefore] does not give rise to thoughts of malice; this then, is separation from anger! And by relying upon the Correct Understanding of the Perfect Teachings, he does not discriminate between all of the myriad dharmas. Therewith, the Middle Way’s Sun of Wisdom which is without discrimination, emerges from [behind] the Peak of Non-arising, travels across the Empty Sky of the One Mind, and illuminates the Dark Gloom of Discriminative-ignorance. Constantly working in the household duties of the Buddha, this then, is separation from the discriminations of ignorance! Hereby, one’s mental karma is purified, and the One Mind is easily attained. And as a consequence, the good that is halting the Three Karmas, puts an end to the Ten Wicked Acts; and the good that is cultivating the Wholesome, increases the Ten Wholesome [Karmas/Precepts]. Once [these] two internal wholesomenesses unfold, then the two external benefits arrive. Thus, the purification of the Three Karmas is the great upholding of śīla; it is the Adamantine Precepts (i.e. ‘unbreakable discipline’); and it is the Three Categories of Pure Precepts. Without performing the karman [for bestowing the precepts], one spontaineously caccomplishes the Inherent Major Precepts. And it is on the basis of this śīla, that the samādhi of the One Mind is generated. Separating from the Three Poisons then, is “Śamatha”, and cultivating the wisdom of non-duality then, is “Vipaśyanā”. | 又書寫大乘法師。依圓教正解。不念布施資具。不望種種依報。是則離貪也。依圓教正解。不分別我彼。不起恚念。是則離瞋也。依圓教正解。不分別一切諸法。然則。無分別中道慧日。出於無生山頂。度於一心虚空。照分別無明暗弊。常行於佛家業。是則離分別癡也。是以。意業清淨。一心易得。然則。三業止善。息於十惡。三業行善。増於十善。内二善既開。外二益亦來。是則。三業清淨。是大持戒。是則金剛戒。是則三種淨戒。不作羯磨。自然成性重戒。依因此戒。一心定發。離三毒是則止也。修無二慧。是則觀也。 | 又，書寫大乘法師，依圓教正解，不念布施資具; 不望種種依報; 是則離貪也! 依圓教正解，不分別我彼，不起恚念，是則離瞋也! 依圓教正解，不分別一切諸法。然則，無分別中道慧日，出於無生山頂，度於一心虚空，照分別無明暗弊。常行於佛家業，是則離分別癡也! 是以，意業清淨，一心易得。然則，三業止善，息於十惡; 三業行善，増於十善。内二善既開，外二益亦來。是則，三業清淨，是大持戒，是則金剛戒，是則三種淨戒。不作羯磨，自然成性重戒。依因此戒，一心定發。離三毒是則「止」也，修無二慧，是則「觀」也。 |
| QUESTION: In what manner should the Copyist Dharma Teacher cultivate samādhi? ANSWER: [When] writing out and copying the Mahāyāna, [he should] be mindful only of the act of writing out and copying, [and should] not think of other actions. This then, is the means for the Samādhi of the One Mind, [wherein] the One Practice subsumes All Practices. This then, is the Single-Minded Practice of Copying of the Perfect Teaching. And it is on the basis of this samādhi, that one may attain the Purification of the Six Sense-organs, just as the Chapter on the Merit of Dharma Teachers in the sixth fascicle of the Dharma Flower Sūtra speaks of. By relying on [this] Single-Minded Practice of Copying of the Perfect Teaching to write out and copy the Dharma Flower Sūtra [specifically,] then with this very body born of [your] mother and father, even though you have not yet attained the Body of Dharmatā that is without outflows, [you will] nevertheless attain the Purification of the Six Sense-organs for now (and so forth). This then is the potency of the Samādhi of Copying! What’s more, it is a component of the Śūraṃgama Samādhi; also, it is a component of the Vajra Samādhi. This then, is the Mahā-Śamatha! | 問書寫法師。若爲修定。答書寫大乘法師。唯念書寫行。不念餘行。是則。一心定方便。一行攝一切行。是則。圓教一心書寫行。因此定故。可得六根清淨。具如法華經第六卷法 師功徳品説。依圓教一心書寫行。書寫法華經。則父母所生當體。雖未得無漏法性身。然先得六根清淨（云云）。是則。書寫定之力矣。又是分首楞嚴定。又是分金剛三昧也。是則大止也。 | 問: 書寫法師，若爲修定? 答: 書寫大乘法師，唯念書寫行，不念餘行。是則，一心定方便，一行攝一切行。是則，圓教一心書寫行。因此定故，可得六根清淨，具如《法華經》第六卷〈法師功徳品〉説。依圓教一心書寫行，書寫《法華經》，則父母所生當體，雖未得無漏法性身，然先得六根清淨（云云）。是則，書寫定之力矣! 又是分首楞嚴定，又是分金剛三昧也。是則「大止」也。 |
| QUESTION: In what manner should the Copyist Dharma Teacher cultivate prajñā? ANSWER: [When] writing out and copying the Mahāyāna, [he should] constantly and ceaselessly employ Non-attachment, absence of [false] thought, and the wisdom that is without discrimination. Furthermore, [he should] awaken to [the fact that] Birth-and-Death (Saṃsāra) is identical to Nirvāṇa; and comprehend that the kleśa are identical to Bodhi. The nature of mind is clear and serene, and puts to rest the waves and swells of the Seventh Consciousness’s deliberations; going further, it goes beyond the deepest reaches of the Four Propositions and Hundred Negations; the mind’s thoughts are delivered into the very interior of subject-object; and the mind’s coursing departs from the road of accepting and rejecting. This then, is the vajra[-like] and immovable wisdom; this then, is the very axis of Mind-only (vijñaptimātra). | 問書寫法師。若爲修慧。答書寫大乘法師。常恒用無着。無念。無分別慧。又覺生死即涅槃。又知煩惱即菩提。心性澄靜。息於七識思量之波浪。重至超於四句百非之奧。心慮送於能所之裏。心行離於取捨之路。是則。金剛不動之慧也。是則。唯識心之樞也。 | 問: 書寫法師，若爲修慧? 答: 書寫大乘法師，常恒用無着、無念、無分別慧。又覺生死即涅槃; 又知煩惱即菩提。心性澄靜，息於七識思量之波浪; 重至超於四句百非之奧; 心慮送於能所之裏; 心行離於取捨之路。是則，金剛不動之慧也。是則，唯識心之樞也。 |
| O how joyous [it is, that] our minds [can] behold the Three [Kinds of] Emptiness all day long, [and yet] never stray from Great Compassion! O how delightful [it is, that] our considerations [can] engage with ten thousand matters all night long, [and yet] never forget the emptiness of the mind! For this being so, even in stillness, there is always motion; and even in motion, there is always tranquility. Therefore, the wheel of motion and the wheel of tranquility are both accounted for, and the mind’s contemplation of Śamatha-Vipaśyanā is [the possessing of] two legs, and two wings! This being so, in riding upon the Great White Ox Cart one travels along the Correct Road of the Mahāyāna, and leaving behind the provisionally posited Three Carts, forgets the expedient Conjured City. How then, could the Place of Treasure be far off!? | 慶哉。我等心終日見於三空。不離於大悲。悦哉。我等情竟夜營萬事。不忘於心空。然則。雖寂常動。雖動常靜。是以。動輪靜輪具足也。心想止觀。兩足兩翼也。然則。乘於大白牛車。而渉於大乘正路。捨於假名三車。以忘於權巧化城。豈寶處可遙遠哉。 | 慶哉! 我等心終日見於三空，不離於大悲。悦哉! 我等情竟夜營萬事，不忘於心空。然則，雖寂常動，雖動常靜。是以，動輪、靜輪具足也; 心想止觀，兩足、兩翼也。 然則，乘於大白牛車，而渉於大乘正路，捨於假名三車，以忘於權巧化城。豈寶處可遙遠哉!? |
| I humbly pray that my fellow dharma practitioners [who share] the same inclinations, [may] briefly explain these ideas. The Stages of the Six Identities can be grasped in the present, for the Five Stages of [Contemplative] Cultivation (五品弟子位 / 觀行五品位 ) may be possessed one after another. Constantly behold this text, and regard it as foremost in your mind. How fortunate! How fortunate indeed! [The contemplative practices for] Dharma Teachers who read and recite, understand and expound, or accept and uphold [the Dharma Flower Sūtra], can likewise be known from the above model. | 伏願。同趣我同法等。聊釋此意趣。六即之位。可取於現當。五位之行。可備於後後。常見此文。以爲心首。幸甚幸甚。讀誦。解説。受持法師。亦準上可知。 | 伏願: 同趣我同法等，聊釋此意趣。 六即之位，可取於現當; 五位之行，可備於後後。常見此文，以爲心首。幸甚! 幸甚! 讀誦、解説、受持法師，亦準上可知。 |
| “I pray that this merit, Will pervade and reach everywhere, So that the myriad beings and I, Will all together attain Buddhahood!” | 願以此功徳。普及於一切。我等與衆生。皆共成佛道。 | 願以此功徳 普及於一切 我等與衆生 皆共成佛道。 |
原本： 身延山所藏。慶安年間日境師寫本全一卷。
對校本。
一本 西教寺所藏。寛正四年繼念師寫本全一卷（1792）。
觀心誦經法
The Method for Contemplating the Mind [During the] Recitation of Sūtras
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| Expounded by Great Master Tiantai Zhizhe For those who wish to recite sūtras to eradicate transgressions: First, at the outset one must wash [their hands] and rinse [their mouth out]; [comport themselves] in a solemn, orderly, and dignified manner; and sit in the lotus posture on a designated seat. Second, enter the contemplation by visualising the seat on which one sits, [as being] high, wide, and ornately adorned. Next, visualise that below the seat are all of the devas, nāgas, [and the others] among the eight classes [of beings], and the four assemblies surrounding you to listen to the Dharma. | 天台大師智者說 夫欲誦經滅罪第一先須盥漱整肅威儀別座跏趺而坐 第二入觀觀所坐之座高廣嚴好次觀座下皆有天龍八部四眾圍遶聽法 | 天台大師智者 說 夫欲誦經滅罪: 第一、先須盥漱整肅威儀，別座跏趺而坐。 第二、入觀，觀所坐之座高廣嚴好。次觀座下皆有天龍八部、四眾圍遶聽法。 |
| Next, one must apply the mind to formulating [this] visualisation: visualise oneself as being capable of acting as a Dharma Teacher, transmitting the Buddha’s Correct Teachings by expounding it for the sake of the four assemblies. Imagine the voice which one produces, [pervading] not only this particular assembly, but even reaching [throughout] the ten directions for all to hear and receive; this is referred to as the Contemplation of the Provisional. | 次須運心作觀觀我能為法師傳佛正教為四眾說想所出聲非但此一席眾乃至十方皆得聽受名為假觀 | 次須運心作觀，觀我能為法師，傳佛正教，為四眾說。想所出聲，非但此一席眾，乃至十方皆得聽受; 名為假觀。 |
| Next, visualise the reciter of the sūtra, and the sūtra which is to be recited: What is the sūtra? Is the sūtra the [physical] scroll? It is the paper and ink? Is it the roller and the title-plate? Is the sound of the recitation produced from the mouth? Or is it produced by a combination of the gums and palate? Is there a self to the body [producing it]? Is there no self to the body [producing it]? Who is the one who recites? Is it the mind that recites? Is it the mouth that recites? Is it produced from a combination [of these]? Visualise these four assemblies: Do they exist substantively? Or do they arise from one’s conceptualisation? The four assemblies do not exist, and there is no self which is capable of reciting [the sūtra]; this is referred to as the Contemplation of Emptiness. | 次觀能說之人所誦之經何者是經為經卷是為紙墨是為標軸是誦音為口出為齦齶和合而出為有我身為無我身誰是誦者為心是誦為口是誦為和合出觀此四眾為是實有為從想生四眾非有無我能誦是名空觀 | 次觀能說之人、所誦之經: 何者是經？ 為經卷是？ 為紙墨是？ 為標軸是？ 誦音為口出？ 為齦齶和合而出？ 為有我身？ 為無我身？ 誰是誦者？ 為心是誦？ 為口是誦？ 為和合出？ 觀此四眾，為是實有？為從想生？ 四眾非有，無我能誦，是名空觀。 |
| [And yet,] even though there is no sūtra which is recited, there still exists sūtra-scrolls, paper, ink, sentences and words; Even though there is no individual-agent capable of reciting it, I am proclaiming it for the sake of the four assemblies; Even though [all of these things] are neither internal nor external, they are not separate from the internal and the external; Even though [the sūtra] is not the sūtra-scrolls, it is not separate from the sūtra-scrolls; Even though it is neither the body or the speech, it is not separate from the body and speech. From beginning to end, there must be no mistakes or errors; [and if it is so,] this is referred to as the Contemplation Beyond Conception or Expression. [Should one be] capable of forming these understandings, [and should one be] capable of formulating these contemplations, [this is] referred to as attaining the Three Contemplations within One Mind, [in which there is] no prior nor later, for the Three Contemplations interpenetrate. | 雖無所誦之經而有經卷紙墨文字雖無能誦之人而有我身為四眾宣說雖非內外不離內外雖非經卷不離經卷雖非身口不離身口從始至終必無差謬名不可思議能作此解能作此觀名為三觀於一心中得不前不後三觀宛然 | 雖無所誦之經，而有經卷、紙墨、文字；雖無能誦之人，而有我身為四眾宣說；雖非內外，不離內外；雖非經卷，不離經卷；雖非身口，不離身口。從始至終必無差謬；名不可思議。 能作此解，能作此觀，名為三觀於一心中得，不前不後，三觀宛然。 |
| Even though there is no giver, there is the giving of Dharma; even though there is no receiver, the four assemblies are clearly present; even though there is no Dharma seat, one ascends the seat to proclaim [the Dharma]; there is neither the first, second, nor third; and yet, there is a first, second, and third: [this is] referred to as the Pāramitā of Dāna. Focusing the mind on the maintenance of the recitation, [that it may be] without the many hindrances, is referred to as the Maintaining Śīla. Bearing with unwholesome perceptions so that renowned, fame, wealth and benefit are all unable to vex you, is referred to as Kṣānti. Single-mindedly [concentration] without respite, and being without indolence from beginning to end, is referred to as Vīrya. Focusing one’s thoughts on this sūtra, and having no craving for [pleasant] sensations, is referred to as Dhyāna. Discerning flawlessly and thoroughly understanding [the sūtra’s] Introductory, Main, and Transmission [Sections] without exception, [as well as its] passages and sections clearly, is referred to as Prajñā. And this [collectively,] is referred to as the perfection of the Six Pāramitās. | 雖無施者而有法施雖無受者四眾炳然雖無法座登座宣說非一二三而一二三名為法施檀波羅蜜專心誦持無諸遮礙名為持戒忍耐惡覺名聞財利皆不能惱名之為忍一心不息從始至終無有懈怠名為精進專念此經無有愛味名之為禪分別無謬序正流通無不諦了句文分明名為般若是名六波羅蜜具足 | 雖無施者，而有法施；雖無受者，四眾炳然；雖無法座，登座宣說；非一二三而一二三；名為法施檀波羅蜜。 專心誦持，無諸遮礙，名為持戒。 忍耐惡覺，名聞財利皆不能惱，名之為忍。 一心不息，從始至終無有懈怠，名為精進。 專念此經，無有愛味，名之為禪。 分別無謬，序、正、流通無不諦了，句文分明，名為般若。 是名六波羅蜜具足。 |
| To cultivate this sūtra oneself, is referred to as the real; to transmit and bestow it on others, is referred to as the provisional. If one is able to utilise this for an entire life to produce merits, the beginningless mind is referred to as the [Buddha-Nature as] Cause-Proper; furthermore, having contemplation of mind is referred to as the [Buddha-Nature as] Completing-Cause; and [sitting upon] a high seat and expounding [the sūtra] for the sake of the four assemblies, is referred to as the [Buddha-Nature as] Conditioning-cause. [And this collectively,] is referred to as the perfection of the Three Causes of [Buddha-Nature]. | 自行此經名之為實傳授外人名之為權若能一生以此成辨功德 於無始心名為正因仍有觀心名為了因高座為四眾說授名為緣因三因具足 | 自行此經，名之為實；傳授外人，名之為權。 若能一生以此，成辨功德，於無始心，名為正因； 仍有觀心，名為了因； 高座為四眾說授，名為緣因。 三因具足。 |
| When the contemplations are not yet clear, [this is because] only the inherent virtues [present]. [But] having investigated without cease, [until] the contemplation of mind accords, is referred to as descending into the noble womb. And having completed the activity of the womb, is referred to as having the cultivated virtues. The Fourty-one Stages within the world with both cultivation and nature, up to the ultimate fruit, are referred to as sarvākārajñatā. | 若觀未明但是性德研之不已觀心相應名託聖胎以胎業成就名為修德中間四十一位亦修亦性至於極果名為種智 | 若觀未明，但是性德。研之不已，觀心相應，名託聖胎。以胎業成就，名為修德。中間四十一位亦修亦性，至於極果，名為種智。 |
| The three dots of the [Sanskrit] letter “i” are neither horizontal nor vertical; [this] is referred to as Mahāparinirvāṇa; referred to as Reaching the Other Shore; referred to as the Ultimate Truth of Emptiness; referred to as the Great Wisdom of Equality; this is referred to as the Correct Contemplation for the Recitation of Sūtras. None of the myriad Buddhas of the three times were not born from this. To one who has faith this may be given; [but] to one who lacks faith, this is not to be given. | 伊字三點不縱不橫名大涅槃名到彼岸名第一義空平等大慧是名誦經正觀三世諸佛無不從此而生信者可施無信莫施 | 伊字三點，不縱不橫，名大涅槃；名到彼岸；名第一義空；平等大慧；是名誦經正觀。三世諸佛無不從此而生。信者可施，無信莫施。 |
| Third, as to its dissemination: if one disciplines and liberates oneself, this is not referred to as loving-kindness; [and if one] observes suffering but does not save others, this is not referred to as compassion. Having cultivated Correct Contemplation, one should further adorn the Dharmadhātu [by liberating beings] in the present. And when the recitation of the sūtra is finished, after one emerges from contemplation, dedicate the merit of this contemplation [to the following]: That those who’ve already ascended to Correct Awakening, vow to widely liberate sentient beings; That those who have entered the stages, all ascend the highest ground; And that those who have not yet entered the stages, vow that in future lives they will together accomplish Correct Awakening. | 第三流通者若自調度不名為慈見苦不救不名為悲既修正觀現前復應莊巖法界所誦經竟出觀之後以此運觀功德已登正覺者願廣度眾生入位之人悉登上地未入位者即運慈悲二法願未來世共成正覺 | 第三、流通者，若自調度，不名為慈；見苦不救，不名為悲。既修正觀，現前復應莊嚴法界。所誦經竟，出觀之後，以此運觀功德: 已登正覺者，願廣度眾生； 入位之人，悉登上地； 未入位者，即運慈悲二 法，願未來世共成正覺。 |
觀心誦經法記
The Commentary on the Method for Contemplating the Mind [During the] Recitation of Sūtras
讀經用心
The Mental Attitude for the Reading of Sūtras
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| Composed by Genshin | 源信述 | 源信述 |
| First, at daybreak, wash your hands and rinse your mouth. When you pick up the sūtra– generate over-arching vows as this verse exhorts: Sentient beings are endless; I vow to liberate them. Afflictions are endless; I vow to sever them. Dharma Gates are inexhaustible; I vow to study them. Bodhi is unsurpassed; I vow to attain it. | 先明旦洗手漱口。 取經時。發惣願。彼頌曰。 衆生無邊誓願度 煩惱無邊誓願斷 法門無盡誓願學 無上菩提誓願證 | 先，明旦洗手漱口。 取經時，發惣願，彼頌曰: 衆生無邊誓願度 ; 煩惱無邊誓願斷; 法門無盡誓願學 ; 無上菩提誓願證。 |
| Next, [make the] particular vows as this passage exhorts: I pray that when I approach the end of my life, I will completely eliminate all of the various hindrances and downfalls, Meet the Buddha Amitabha face-to-face, And immediately attain rebirth in the Land of Peace and Bliss. | 次別願。其詞曰。 願我臨欲命終時 盡除一切諸障碍 面見彼佛阿彌陀 即得往生安樂國 | 次，別願，其詞曰: 願我臨欲命終時 ; 盡除一切諸障碍 ; 面見彼佛阿彌陀 ; 即得往生安樂國。 |
| Next, when you open the sūtra generate this thought: This sūtra is the boat that crosses over the sea of the Three Existences, and the provision upon which Great Bodhi is realised! In age after age it is difficult to encounter, and in birth after birth it is difficult to hear. I presently have the good fortune to come across it, and so I will now read and recite it with a mind of deep devotion, [so that] others and I may together reach Unsurpassed Bodhi. | 次開經時發此念。 是經渡三有海船筏。證大菩提資糧也。世世中難遇。生生難聞。今幸得値遇。我今以慇重之心讀誦。自他共至無上菩提。 | 次，開經時，發此念: 是經，渡三有海船筏，證大菩提資糧也。世世中難遇，生生難聞。今幸得値遇，我今以慇重之心讀誦，自他共至無上菩提。 |
| Next, during the reading-proper of the sūtra, form this thought: Reverently looking upon this sūtra, is reverently beholding the Śākyamuni Buddha, all of the Buddhas who are His Partial-embodiments, and Prabhūtaratna Buddha. It is to reverently look upon the Provisional and Real Dharmas of all the Buddhas of the past, present and future, as well as the assembled Sangha in the ten directions. This is because this sūtra is of single-essence! Why is this so? [As Master] Tiantai said: “The words and letters of this sūtra are identical to liberation, and identical to the Response-bodies (nirmāṇakāya) [of the Buddhas]!” Therefore, reverently beholding this sūtra is reverently looking upon the entirety of the Triratna; To reverently read a single scroll, is to reverently read the entire work; To reverently read a single chapter, is to reverently read all chapters; And to reverently read a single character is to reverently read all characters. The single first character is endowed with the merit of all the later characters. The single first chapter is endowed with the merit of all the later chapters. The merit of the first and the last are entailed within one another. And therefore when you read a single character, bring about the thought that you are reverently reading the entire work. Each individual character is identical to the True Characteristic [of All Dharmas]! [For] each character is not separate from all characters, and all characters are not separate from [each] individual character. In such ways [as this], analyse, contemplate and ponder… | 次正讀經時成此念。 奉見此經。奉見釋迦牟尼佛分身之諸佛多寳佛也。奉見過去現在未來諸佛之權實法十方衆僧。此經一體故也。何故然耶。天台云。此經文字即解脫。即應身也。故奉見此經奉見一切三寶。奉讀一卷奉讀一部。奉讀一品奉讀諸品。奉讀一字奉讀諸字。初一字具後諸字功德。初一品具後諸品功德。初後功德互具足。故讀一字時。成奉讀一部之思。一一文字即實相也。一字不離諸字。諸字不離一字。如是分別觀念。 | 次，正讀經時，成此念: 奉見此經，奉見釋迦牟尼佛、分身之諸佛，多寳佛也; 奉見過去、現在、未來諸佛之權實法、十方衆僧。此經一體故也! 何故然耶? 天台云: 此經文字即解脫，即應身也。 故奉見此經，奉見一切三寶; 奉讀一卷，奉讀一部; 奉讀一品，奉讀諸品; 奉讀一字，奉讀諸字。 初一字具後諸字功德，初一品具後諸品功德; 初後功德互具足。 故讀一字時，成奉讀一部之思。一一文字即實相也; 一字不離諸字，諸字不離一字。 如是分別觀念。 |
| Furthermore, think and ponder [in this way], when you open your mouth to read the sūtra [aloud]: [The sūtra’s] characters [numerous yet one] like a top-knot of hairs, transform into Buddhas. These transformed Buddhas pervade the ten directions [as they are recited], bringing benefit, and expounding the Dharma in accordance with the capacities [of beings]. Those Buddhas coming back to where I am, will constantly teach and admonish me [with their] instruction. Emitting light, they illuminate my body, and extinguish my beginningless sinful downfalls. [And the way in which they] transform [other] sentient beings is also like this! | 又想念。開口讀經時。 字如結髮變成佛。所變佛周遍十方。成利益。隨類説法。彼佛來至我所。常教誡我給。放光照我身。消滅無始之罪障給。化衆生亦復如是。 | 又，想念，開口讀經時: 字如結髮，變成佛; 所變佛周遍十方，成利益，隨類説法; 彼佛來至我所，常教誡我給; 放光照我身，消滅無始之罪障給; 化衆生亦復如是。 |
| Moreover, think: When my life comes to an end, those Buddhas will come to where I am and guide me to the World of Utmost Bliss. | 又思。彼佛我臨終之時。來我所。引導極樂世界給。 | 又思: 彼佛我臨終之時，來我所，引導極樂世界給。 |
| Next, when thinking about placing down the sūtra [at the end of the recitation], form this thought: Pervading and filling the ten directions of the Dharmadhātu, all of these Buddhas thoroughly become of single-essence, as they abide within my mind. When they emit light from within themselves, it illuminates my body, [such that] I am purified and without defilement and pollution. This body is then just like a clear mirror. For [when one] beholds this body, it is the body of a Buddha! Outside this body there is no Buddha, and the bonds of karma are identical to liberation! This being so, the sentient beings of the Dharmadhātu are all encompassed within myself, and contemplating and reflecting in this way, self and other are without duality! | 次置經思時。成此念。 遍滿十方法界給。諸佛遍成一體住我心内。身中放光照我身給時。我身明清無汙穢。此身即如明鏡。見此身。此身佛也。此身外無佛。結業即解脫也。故法界衆生。皆悉納我身中。如此觀念。我人無二故也。 | 次，置經思時，成此念: 遍滿十方法界給，諸佛遍成一體，住我心内。身中放光，照我身給時，我身明清無汙穢。此身即如明鏡，見此身，此身佛也。此身外無佛，結業即解脫也。故法界衆生，皆悉納我身中。如此觀念，我、人，無二故也。 |
| When actually placing the sūtra down, [recite as] this verse iterates: I pray that this merit; Will pervade and reach everywhere; So that the myriad beings and I; May all together attain Buddhahood! | 正置經時。頌曰。 願以此功德。 普及於一切。 我等與衆生。 皆共成佛道。 | 正置經時，頌曰: 願以此功德; 普及於一切; 我等與衆生; 皆共成佛道。 |
| Should one constantly reflect in these ways [while] reading these sūtras, then they will doubtlessly be born in [the Land of] Ultimate Bliss! | 若如是常思惟。讀此經。即決定生極樂也。 | 若如是常思惟，讀此經，即決定生極樂也。 |
| Even if [one] does not accomplish this mindfulness in every passage and every word, once or twice in a chapter, or even four or five times in a fascicle, persistently apply your mind to the [following] consideration: I pray that with this wholesome, myself and others will be caused to be reborn in the Western Pure Land” and so forth… | 縱文文句句。不成是念。一品内一度三度。乃至一卷内四五度。常用心。思惟。願以此善。於自他令往生西方淨土云云。 | 縱文、文、句、句，不成是念，一品内一度、三度、乃至一卷内四、五度，常用心，思惟: 願以此善，於自他令往生西方淨土云云。 |
| Upholders of the sūtras [should] place these texts on a desk by their side, regularly opening and viewing them, and repeatedly striving not to forget. [For] those who do not have the wisdom of [this] reflection, do not produce the direct causes of Buddhahood! Moreover, when you lift up your voice to read the sūtras aloud, visualise the sound of the sūtra-reading pervading the [entire] Dharmadhātu; or reaching the Buddha Lands of the ten directions and praising the Buddhas; or expounding the Sublime Dharma of all the Buddhas; or pervading the Six Realms! When this sound reaches the Hells, the sentient beings receiving retribution [there] will have all of their suffering eradicated upon hearing it, and will attain bliss. The painful retribution of the hells will instantly [transform] into liberation, and they will assuredly be reborn among men, the heavens above, or born in the presence of the Buddhas of the ten directions. When it reaches the Realm of the Hungry Ghosts, on hearing it the misery of their thirst will be eliminated, [they will be] separated from suffering, and attain bliss. Or when it reaches the Realm of Animals, [their] ignorance [will be] eliminated, and they [will] attain wisdom and benefit. As in the above cases, in the same way should you visualise its reaching the Realms of Men, the Heavens above, and the [lands of the] Asuras, pervading and reaching the ten directions of the Dharmadhātu. [Among] those who hear it, all the covetous and poor will eliminate the suffering of greed; the greatly afflicted will eliminate their myriad pains; the naked [and destitute will] receive clothing, receive position, attain a voice, or attain eloquence; and even in regards to all those things which they desire, there will be nothing which they do not attain! | 持經者。此文置机傍。常開見。努努無忘。無觀惠者。非令成佛之近因也。 又上音讀經時觀讀經之音遍法界。或至十方佛土讚歎佛。或說諸佛之妙法。或遍六道。此音至地獄時。受苦衆生。聞皆除苦得樂。地獄苦果忽解脫。必生人中天上。或生十方佛前。 至餓鬼道時。聞除飢渴憂惱。離苦得樂。 若至畜生道時。除愚癡得智惠得益。 各如上。乃至人中天上修羅道道如是觀。普及十方法界。聞音者。悉貪窮者除貪苦。多病者除衆苦。裸形者得衣服。或得官位。或得音聲。或得辯説。乃至一切常望之事無不得。 | 持經者，此文置机傍，常開見，努努無忘。無觀惠者，非令成佛之近因也。 又，上音讀經時，觀讀經之音遍法界; 或至十方佛土讚歎佛; 或說諸佛之妙法; 或遍六道。 此音至地獄時，受苦衆生，聞皆除苦得樂。地獄苦果忽解脫，必生人中、天上，或生十方佛前。 至餓鬼道時，聞除飢渴憂惱，離苦得樂。 若至畜生道時，除愚癡得智惠得益。 各如上，乃至人中、天上、修羅道道，如是觀，普及十方法界。 聞音者，悉貪窮者除貪苦，多病者除衆苦，裸形者得衣服，或得官位，或得音聲，或得辯説，乃至一切常望之事無不得。 |
| In these ways visualise and ponder, that your voice may reach the boundless kṣetra of the Dharmadhātu in the ten directions. For should you reflect in such ways, all the Buddhas [will] delight in you; the Bodhisattvas and Śrāvakas will respond to you with joy; and all of the Devas and Dharmapālas will support and preserve you! | 如是觀念。令聲至十方法界無邊刹土。若如是思惟。諸佛歡喜給。菩薩聲聞隨喜。諸天護法擁護矣。 | 如是觀念，令聲至十方法界無邊刹土。若如是思惟，諸佛歡喜給、菩薩聲聞隨喜，諸天、護法擁護矣。 |
| Verse for the Opening of a Sūtra: This unsurpassed, deeply profound and exceptionally Sublime Dharma, Is difficult to encounter in hundreds, thousands, tens of thousands, hundreds of thousands [of kalpas]. I now see, hear and attain the black and white [of its letters and pages]. Through the arrangement of the copper-like grains and the patterns of plentiful paste [in this ink], truth and untruth are both made manifest. And as in the case of the Two-mouthed bird (Jivaṁjivaka) which lost its life, one must not let the days pass by [being pulled hither and thither]! (END) | 開經偈 無上甚深微妙法。 百千萬億難遭遇。 我今見聞得黑白。 依之銅砂羅理滿盛油希計。 任他理與不理共顯事。順兩口鳥失命事。 不可經類日也。（已上） | 開經偈 無上甚深微妙法。 百千萬億難遭遇。 我今見聞得黑白。 依之銅砂羅理滿盛油希計。 任他理與不理共顯事。順兩口鳥失命事。 不可經類日也。 （已上） |