釋摩訶般若波羅蜜經覺意三昧 1.11

1.11

答曰：行者為成就大悲度眾生，故求無上菩提至真之道，先當立大誓願，發志誠心以誓自要：「若我所學其事不成，終不中途有悔生退沒心。」爾時，心如金剛，決定信知諸法畢竟空寂，而不捨無邊眾生，故修諸行。云何為修？若行者了知心及一切諸法皆無所有、不生不滅、寂然清淨，而能善用六度方便以自調伏虛妄之心。妄心既息，三昧自發。何等為六？若行者知心及物如夢所見、皆無有實，是故於一切所有悉能捨離，常自覺識不令慳著想起，亦當迴此清淨捨心遍施眾生，是時名修淨施之心。因是心故，則能趣向檀波羅蜜。若行者知心如幻，外諸惡法皆不可得，雖對眾境常自覺了，不令惡念心生，是時名修淨戒之心。因此心故，則能趣向尸波羅蜜。若行者知心如焰、空無根本，外之八法亦皆無實，是故利、衰、毀、譽、稱、譏、苦、樂，常自覺了、不生愛恚，是名修堅固忍。因此心故，則能趣向羼提波羅蜜。若行者知心如化，常自覺了，觀行相續，不令懈怠、放逸心生，是時名修精進之心。因此心故，則能趣向毘梨耶波羅蜜。若行者知心如鏡中像，一切所緣諸法皆無所有，於行住坐臥四威儀中亂想不起，假令失念尋即覺知，故妄波不起心常寂然，是時名修清淨定心。因是心故，則能趣向禪波羅蜜。若行者了知心如虛空，六識所緣內外諸法皆無所有、畢竟空寂，善用無所得心破諸顛倒，不得一切法、不著一切法、了達一切法，是時名修正智慧心。因是心故，則能趣向般若波羅蜜。行者若不修如上六種向道清淨之心，則不堪修甚深三昧，是故欲修覺意三昧者，應須善學如上六度方便。此六方便攝一切方便，若能善用調伏六蔽麁心令意柔軟，然後審諦細心觀察入正慧門，是名習學甚深三昧初心方便。

Answer: To accomplish great compassion and cross over sentient beings, the practitioner seeks the unsurpassable bodhi, the path of utmost truth. First, one should establish a great vow and arouse a mind of utmost sincerity to solemnly resolve: 'If what I study is not accomplished, I will never have regrets or arouse a mind of retreat midway.' At that time, the mind is like adamantine, definitively and faithfully knowing that all dharmas are ultimately empty and tranquil, yet without abandoning boundless sentient beings, one cultivates all practices.

What is cultivating? If a practitioner clearly understands that the mind and all dharmas are completely non-existent, neither arising nor ceasing, tranquil and pure, and is able to make skillful use of the expedients of the six perfections to subdue their own false mind, then once the false mind has ceased, samādhi will naturally arise.

What are the six? If a practitioner knows that the mind and external objects are like what is seen in a dream, all without reality, they are therefore able to relinquish everything possessed, constantly aware in their consciousness so as not to allow thoughts of stinginess and attachment to arise, and should also dedicate this pure mind of relinquishment universally giving to sentient beings—at that time, this is called cultivating the mind of pure giving. Due to this mind, one is able to proceed toward dānapāramitā.

If a practitioner knows that the mind is like an illusion and that external unwholesome dharmas are all unobtainable, although confronting various objects they are always self-aware, not allowing unwholesome thoughts to arise in the mind—at that time, this is called cultivating the mind of pure discipline. Due to this mind, one is able to proceed toward śīlapāramitā.

If a practitioner knows that the mind is like a flame, empty and without foundation, and that external eight dharmas are also completely unreal, therefore regarding gain and decline, disgrace and honor, praise and blame, suffering and pleasure, they are always self-aware and do not arouse love or hatred—this is called cultivating steadfast patience. Due to this mind, one is able to proceed toward kṣāntipāramitā.

If a practitioner knows that the mind is like a magical creation and is always self-aware, with meditative contemplation continuous and not allowing minds of laxity and heedlessness to arise—at that time, this is called cultivating the mind of vigor. Due to this mind, one is able to proceed toward vīryapāramitā.

If a practitioner knows that the mind is like a reflection in a mirror and that all objective dharmas are completely non-existent, so that during the four postures of walking, standing, sitting, and lying down, distracted thoughts do not arise, and even if mindfulness is lost, one immediately becomes aware of it, so that waves of delusion do not arise and the mind is constantly tranquil—at that time, this is called cultivating the pure mind of concentration. Due to this mind, one is able to proceed toward dhyānapāramitā.

If a practitioner clearly understands that the mind is like empty space, that internal and external dharmas cognized by the six consciousnesses are completely non-existent and ultimately empty and tranquil, and skillfully uses the non-apprehending mind to shatter all inversions, not grasping any dharma, not attaching to any dharma, and completely comprehending all dharmas—at that time, this is called cultivating the mind of correct wisdom. Due to this mind, one is able to proceed toward prajñāpāramitā.

If a practitioner does not cultivate the above six kinds of pure minds directed toward the path, they will not be capable of cultivating profound samādhi. Therefore, one who wishes to cultivate the samādhi of awareness of mind must skillfully learn the expedients of the six perfections described above. These six expedients encompass all expedients. If one can skillfully use them to subdue the six hindrances and coarse minds, making the mind pliant, and then carefully and with a subtle mind contemplate to enter the gate of correct wisdom, this is called the beginner's expedient for practicing profound samādhi.