華嚴五十要問答 2.26

2.26

問：諸教之中說唯識觀，方便云何？答：欲習觀者，先近二知識：一行知識、二解知識。依其靜處，自身隨所相應，持戒清淨，至心懺悔，請十方佛一切賢聖及善神王加被已，身結加趺坐，左手置右手上，正端其身。閉目調息，以舌約上齶，正心住緣。所現境相，知自心作分別，隨息其心即住。縱使未住，以初作不調習，經月日其心則止，次連成定，是其方便。若有魔事相起，則就道場悔過行道，魔事漸輕，所有諸疑臨時消息，對解知識決其魔事。心但欲使相絕，皆須策懃必成不疑，懈怠則無成辨。煩惱減少是觀成相。此通一乘及三乘教，初順三乘，後順一乘。後熟具足主伴故也。

Question: Among the various teachings, when the contemplation of consciousness-only is spoken of, what are the skillful means?

Answer: One who wishes to practice contemplation should first draw near to two kinds of spiritual friends: 1. A spiritual friend of practice; 2. A spiritual friend of understanding. Relying on a quiet place, appropriate to one's personal capacity, one maintains pure precepts, repents with utmost sincerity, and supplicates the buddhas of the ten directions, all worthy and noble ones, and the kings of benevolent deities for their protective empowerment. Having done so, one sits cross-legged, places the left hand upon the right hand, and straightens the body. Closing the eyes, one regulates the breath, touches the tongue to the upper palate, and brings the mind correctly to rest upon the object. Recognizing that the manifested objective appearances are distinctions made by one's own mind, as one calms the mind, it comes to rest. Even if it has not yet come to rest, because one's initial practice is unaccustomed, over months and days the mind will cease, and subsequently, continuously form samādhi; these are the skillful means. If demonic events or signs arise, one goes to the bodhimaṇḍa to repent transgressions and practice circumambulation; demonic events will gradually diminish, and whatever doubts arise will be dispelled in due course; one resolves those demonic events in consultation with the spiritual friend of understanding. The mind simply desires appearances to be severed; in all things, one must exert diligent effort and will surely attain success without doubt; with indolence, nothing will be accomplished. The reduction of afflictions is the sign of the contemplation's completion. This applies generally to the teachings of the Ekayāna and the triyāna: initially conforming to the triyāna, and ultimately conforming to the Ekayāna. This is because it later matures and is fully endowed with host and companion.