觀心論疏 3.16

3.16

五、行五法者，謂欲、精進、念、巧慧、一心也。欲者，欲樂望求無相波若、圓妙勝果，如薩陀波崙求般若，欲見曇無竭，聞般若波羅蜜，存心志想更無異求也。精進者，如薩陀波崙求般若時，身心精進，不念晝夜、不念疲極、不念飲食，曉夜勞勤，至求般若無餘願也。念者，唯念何時得見曇無竭菩薩，唯念何時聞般若波羅蜜，唯念何時與波羅蜜相應，更無餘念。巧慧者，思惟知捨無常敗壞之身而求如來金剛之體，棄無常命而求般若常住慧命，非但得離大患之身而乃獲得無上大利之寶。思惟是已，設欲終身疲苦不覺有勞，所以不念疲極不念飲食，但念賣身何時得售，供養曇無竭菩薩得聞般若也。一心者，唯存中道實相般若之心，更無二邊之心，是名一心也。齊此略明事理兩釋，解二十五方便竟。斯之方便義，乃雖不過深隱，而是初心學道者之要方，還源者之良導，則二十五種皆須巧慧一心，方便調心得入正道。故偈云「問觀自生心，云何巧成就？二十五方便，調心入正道」，斯之謂也。

Fifth, practicing the five dharmas means desire, vigor, mindfulness, skillful wisdom, and single-mindedness. 'Desire' means yearning for and seeking signless prajñā and the wondrous, supreme, perfect fruit, just as Sadāprarudita sought prajñā, desiring to see Dharmodgata, to hear the Prajñāpāramitā, with his mind and thought wholly set upon this without any other quest. 'Vigor' is like Sadāprarudita when seeking prajñā: vigorous in body and mind, giving no thought to day or night, fatigue, or food and drink, toiling earnestly morning and night, solely seeking prajñā without any other wish. 'Mindfulness' means only being mindful of when he might see the Bodhisattva Dharmodgata, only mindful of when he might hear the Prajñāpāramitā, and only mindful of when he might correspond with the pāramitā, without any other thought. 'Skillful wisdom' means contemplating and knowing to renounce the impermanent, perishable body to seek the adamantine body of the Tathāgata, and to discard impermanent life to seek the permanently abiding life-span of prajñā's wisdom; not only escaping this body of great tribulation, but obtaining the jewel of unsurpassable great benefit. Having contemplated this, even if he were to suffer exhausting hardship his whole life, he would not feel weary; this is why he took no thought of exhaustion or food and drink, but only thought of when he might sell his body, make offerings to Bodhisattva Dharmodgata, and get to hear prajñā. 'Single-mindedness' means exclusively maintaining the mind of the Middle Way, true-mark prajñā, without any thoughts of the two extremes; this is called single-mindedness. Up to this point, the two interpretations of phenomenon and principle have been briefly explained, and the exposition of the twenty-five skillful means is concluded. Although the meaning of these skillful means is not exceedingly profound and hidden, they are essential methods for beginners studying the Way and excellent guides for those returning to the source; thus all twenty-five kinds require skillful wisdom and single-mindedness to regulate the mind through skillful means and enter the correct path. Therefore the verse states: 'Asking: In contemplating the spontaneously arising mind, / How is it skillfully accomplished? / Through the twenty-five skillful means, / Regulating the mind to enter the correct path.' This is what it means.