釋摩訶衍論 8.11

8.11

本曰：修行有五門能成此信。云何為五？一者施門、二者戒門、三者忍門、四者進門、五者止觀門。云何修行施門？若見一切來求索者，所有財物隨力施與，以自捨慳貪令彼歡喜。若見厄難恐怖危逼，隨己堪任施與無畏。若有眾生來求法者，隨己能解方便為說，不應貪求名利恭敬，唯念自利利他迴向菩提故。云何修行戒門？所謂不殺、不盜、不婬、不兩舌、不惡口、不妄言、不綺語，遠離貪嫉、欺詐、諂曲、瞋恚、邪見。若出家者為折伏煩惱故，亦應遠離憒閙常處寂靜，修習少欲知足頭陀等行，乃至小罪心生怖畏慚愧改悔。不得輕於如來所制禁戒，當護譏嫌，不令眾生妄起過罪故。云何修行忍門？所謂應忍他人之惱，心不懷報，亦當忍於利衰毀譽稱譏苦樂等法故。云何修行進門？所謂於諸善事心不懈退，立志堅強遠離怯弱，當念過去久遠已來，虛受一切身心大苦無有利益，是故應勤修諸功德，自利利他速離眾苦。復次若人雖修行信心，以從先世來多有重罪惡業障故，為魔邪諸鬼之所惱亂，或為世間事務種種牽纏，或為病苦所惱，有如是等眾多障礙，是故應當勇猛精進，晝夜六時禮拜諸佛，誠心懺悔勸請隨喜，迴向菩提常不休廢，得免諸障善根增長故。云何修行止觀門？所言止者，謂止一切境界相，隨順奢摩他觀義故。所言觀者，謂分別因緣生滅相，隨順毘跋舍那觀義故。云何隨順？以此二義漸漸修習，不相捨離，雙現前故。若修止者，住於靜處端坐正意，不依氣息、不依形色、不依於空、不依地水火風，乃至不依見聞覺知，一切諸想隨念皆除，亦遣除想，以一切法本來無相，念念不生念念不滅。亦不得隨心外念境界，後以心除心；心若馳散，即當攝來住於正念。是正念者，當知唯心無外境界。即復此心亦無自相，念念不可得。若從坐起去來進止所作，於一切時常念方便隨順觀察，久習淳熟其心得住。以心住故漸漸猛利，隨順得入真如三昧，深伏煩惱、信心增長速成不退，唯除疑惑不信誹謗、重罪業障、我慢懈怠，如是等人所不能入。復次依是三昧故，則知法界一相。謂一切諸佛法身與眾生身平等無二，即名一行三昧。當知真如是三昧根本，若人修行，漸漸能生無量三昧。

The root [text] states: "There are five gates of practice that can accomplish this faith. What are the five? First is the gate of giving; second is the gate of morality; third is the gate of patience; fourth is the gate of vigor; fifth is the gate of cessation and contemplation. How does one cultivate the gate of giving? If one sees anyone who comes begging, one gives them whatever wealth one has according to one's ability, abandoning greed and stinginess oneself and causing them to rejoice. If one sees those in distress, terror, danger, and affliction, one gives fearlessness according to one's capacity. If there are sentient beings who come seeking the Dharma, one explains it by skillful means according to one's understanding; one should not greedily seek fame, gain, or respect, but solely contemplate benefiting oneself and others, dedicating it toward bodhi. How does one cultivate the gate of morality? That is to say, not killing, not stealing, not engaging in sexual misconduct, not speaking with a double tongue, not using harsh speech, not lying, and not using frivolous words; staying far away from greed, jealousy, deception, deceit, anger, and wrong views. If one is a monastic, in order to subdue afflictions, one should also stay far away from commotion and constantly abide in quietude, practicing few desires, contentment, dhūta practices, and the like, feeling fear, shame, and remorse even over minor transgressions. One must not treat lightly the prohibitions and precepts instituted by the Tathāgata, and should guard against ridicule and blame, not causing sentient beings to give rise to offenses falsely. How does one cultivate the gate of patience? That is to say, one should endure the harassment of others without harboring resentment in one's heart, and also endure dharmas such as gain and loss, ruin and honor, praise and blame, pain and pleasure. How does one cultivate the gate of vigor? That is to say, one's mind does not become lax or retrogress in wholesome matters; one establishes a firm and resolute will, far removed from faint-heartedness. One should reflect that for a long time in the past, one has endured all kinds of great physical and mental suffering in vain without any benefit; therefore, one should diligently cultivate all merits, benefiting oneself and others, and quickly leaving all suffering behind. Furthermore, even if a person cultivates faith and practice, because they have many heavy sins and evil karmic obstructions from past lives, they may be harassed and confused by demonic spirits and ghosts, or entangled in various worldly affairs, or tormented by the pain of illness. Having many such obstructions, they should therefore be courageous and vigorous, bowing to all Buddhas during the six periods of the day and night, sincerely repenting, supplicating, rejoicing [in the merit of others], and dedicating toward bodhi constantly without resting or abandoning, thereby escaping all obstructions and causing their wholesome roots to increase. How does one cultivate the gate of cessation and contemplation? What is called cessation means to halt the marks of all objective spheres, in accordance with the meaning of śamatha contemplation. What is called contemplation means to distinguish the marks of arising and ceasing through causes and conditions, in accordance with the meaning of vipaśyanā contemplation. How does one accord? By gradually practicing these two meanings without separating them, so that both are present simultaneously. If one cultivates cessation, one abides in a quiet place, sitting upright with correct attention, neither relying on the breath, nor relying on forms and colors, nor relying on space, nor relying on earth, water, fire, or wind, and even not relying on seeing, hearing, perceiving, or knowing. All thoughts are eliminated as they arise, and even the thought of elimination is cast away, because all dharmas are fundamentally markless, unarising from thought to thought, and unceasing from thought to thought. Nor should one follow the mind to contemplate external objective spheres and afterwards use the mind to eliminate the mind; if the mind becomes scattered, one should immediately rein it in and dwell in right mindfulness. As for this right mindfulness, one should know that it is consciousness-only without external objective spheres. Furthermore, this mind also has no self-mark and cannot be apprehended from thought to thought. If one arises from sitting, goes, comes, advances, or stops in whatever one does, at all times one constantly contemplates skillful means and accords with observation; after long cultivation and maturation, one's mind can abide. Because the mind abides, it gradually becomes sharp and vigorous, and in accordance [with practice] one attains entry into the tathatā samādhi, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression—except for those who have doubts, lack faith, slander [the Dharma], have heavy sins and karmic obstructions, or are conceited and indolent; such persons cannot enter. Furthermore, relying on this samādhi, one knows that the dharmadhātu has a single mark—that the dharmakāya of all Buddhas and the bodies of sentient beings are equal and non-dual; this is called the samādhi of single practice. One should know that tathatā is the fundamental of samādhi; if a person cultivates it, they can gradually give birth to immeasurable samādhis."