般若波羅蜜多心經幽贊 1.89

1.89

如上所說一切願行，四十心中通所修法。位別修者，初發心住學十種法，供養佛、讚菩薩、護眾生心、親近賢明、讚不退法、修佛功德、願生佛前、修習三昧、讚離生死、為苦歸依；亦修十力。如是餘位，各有二十別所修法，廣如經說。然此位中多修散行，少亦修定，未以制伏，將入加行位，前方便中先修三三摩地。諸法有二，謂有、非有，有為、無為名之為有，我及我所名為非有。於妄生死依他有為可厭逆故，修無願三摩地；於真涅槃、圓成、無為正願樂故，修無相三摩地；於我、我所遍計所執非有事中無願、無無願故，修空三摩地。此若但言空、無願、相，通有、無漏三慧定、散；言三摩地，通有、無漏，唯修非散；言解脫門，唯是無漏，亦修非散。此位所修，准義應悉。

All the vows and practices described above are practices commonly cultivated across the forty stages of mind. As for what is practiced distinctly in specific stages: in the stage of initial aspiration (prathamacittotpādika-vihāra), one learns ten kinds of dharmas: making offerings to Buddhas, praising bodhisattvas, protecting the minds of sentient beings, drawing close to the worthy and wise, praising the Dharma of non-retrogression, cultivating the virtues of the Buddha, vowing to be born before Buddhas, practicing samādhi, praising departure from saṃsāra, and serving as a refuge for the suffering; one also cultivates the ten powers. In this way, each of the remaining stages has twenty distinct dharmas to be cultivated, as extensively explained in the sūtras. However, in these stages, one mostly cultivates distracted practices and cultivates meditative concentration only a little, not yet having subdued [the mind]; when about to enter the stage of application (prayogāvasthā), during the preliminary skillful means, one first cultivates the three samādhis. Phenomena (dharmas) are twofold: namely, existent and non-existent; saṃskṛta and asaṃskṛta are called existent, while the self (ātman) and what belongs to the self (ātmīya) are called non-existent. Because false saṃsāra, which is paratantra and saṃskṛta, is worthy of revulsion and opposition, one cultivates the wishless samādhi; because true nirvāṇa, pariniṣpanna and asaṃskṛta, is rightly wished for and delighted in, one cultivates the signless samādhi; because in the non-existent matters of the imaginary (parikalpita) self and what belongs to the self, there is neither wishing nor non-wishing, one cultivates the empty samādhi. If one merely refers to emptiness, wishlessness, and signlessness, they pertain to both contaminated and uncontaminated, to the three wisdoms, and to both concentrated and distracted states; when called 'samādhi', they pertain to both contaminated and uncontaminated, but exclusively to cultivated [concentration] and not distracted states; when called 'doors of liberation' (vimokṣamukha), they are exclusively uncontaminated, and likewise cultivated [concentration] and not distracted states. What is cultivated in this stage should be understood in accordance with these principles.