釋摩訶般若波羅蜜經覺意三昧 1.28

1.28

行者如是行時，必定當入外凡位中。因是位故，得入內凡初發心住。云何名為外凡位？外凡者，是鐵輪菩薩，具煩惱性，能知如來祕密之藏，亦名外凡十信。其名云何？一名信心、二念心、三曰精進心、四慧心、五定心、六不退心、七迴向心、八護心、九戒心、十願心。行者善修三種觀觀於諸法，若心安住念想心息時，或於入觀、或於住禪中、或出四威儀中，爾時自覺身心豁然空寂如影不實，外視諸法似如浮雲亦如幻化。必當於此生方便慧解，及知諸法不生不滅，生死涅槃無有二際。若聞十二部經，亦自開解。得此慧故，自知身中祕密之藏，一體三寶與佛無異，亦能巧說三乘法要，言語無盡。雖未證真，相似慧力了了無礙。得此證故，名曰信也。但初信心功德如是，況下九心而當可說。信因緣故，知法實相是第一義，萬行之本、眾靈之源。是故，於一切時常念無生，破壞種種邪見妄執，成就正念。安心一相如如之理，無所取捨故，名念心成就。勤行三慧，進趣菩提無有懈怠，名精進心。精進勤行聞思修故，因是獲得正智慧眼，覺一切法，其心轉明，能入實相而無所著，故名慧心。智慧力故，破諸亂惑，安心理性入深三昧，故名定心。禪定因緣，扶同正慧，即得堅固，亦能長養大慈善根，名不退心。心力勇進，能遍了諸法，悉入無生，是時有所作事並趣菩提、莊嚴萬行者普施眾生，名迴向心。妙善開敷、勤心長養，不令諸過得入損於善根，故名護心。既能善遮內非，亦當嚴防外惡，為防惡故修二種戒，謂性重、息世譏嫌，微細不犯，故名戒心。既能內防諸漏，外以戒自嚴，是時心無覆蓋，習理之慧踰成明顯。既解了無生，觀理之時，實不見眾生可度、煩惱可斷、法門可入、佛道可成，菩薩爾時恐失大悲墮二乘地，即作是念：「諸法空中當無眾生及與佛果，但世俗法中非無眾生乃至佛道。而一切眾生以不知空故，輪轉五道，其為可愍，我當為是虛妄眾生，起大誓願、增菩提心。」作是願言：「願得無生忍時，知眾生空及與不空，乃至菩提佛道亦復如是。」以知空故，發大誓願而成就之。住是地中，能知空故，過凡夫地；知不空故，過聲聞地。若不住空、不住不空，名為中道。行於中道真正願，故名曰願心。菩薩住是十心，名鐵輪位，名曰外凡，是人具煩惱性，能知如來祕密之藏，得相似中道智慧，住自性禪。善修如是十種心故，心得開發、豁然意解，見如來藏、悟一切法、獲無生忍。爾時，始得入發心住。住此位中，即入內凡，名銅輪位，亦名聞慧具足，亦名習種性，亦名伏忍，亦名十願，亦名發趣，亦名道慧，亦名不生生，亦名開佛知見，如是等異名無量。所以最初名發心住者，行人從初發心已來，雖有大慈、大悲、禪定、智慧、無量功德，而未得實相般若，但是發心不名為住，始於此位與理相應故得住名。故《仁王經》云：「入理般若名為住。」又解言：「發心住者，『發』謂開發，『住』名得安止處，是始得開發如來藏理，得無生安止之處。」具此二義，亦名發心住。復次，菩薩住是位中，具一切禪及與難禪。所以者何？一切禪者，有三種：一、樂法樂住禪者，初位能斷一切三界煩惱，永盡無餘，故於諸法無愛著，所有禪定不生愛見，無為自在。二、出生三昧禪者，入初住位，能生無量十力種性諸三昧等。三、利益眾生禪者，入是位中，或面見十方三世諸佛，具大總持、辯才無礙，以利眾生，或得六通，同事度脫。是名初住具於三種一切義禪。得難禪時，亦有三種：一、入是位中捨此身時，雖無生死結業，而能起法性生身，遍現二十五有種種諸身。二、入是位中，必定越過三乘所證一切法門。三、入是位時，於念念中所有功德悉趣菩提。故《瓔珞經》云：「三賢菩薩，自然流入妙覺大海。」是名初發心住中具足三種難禪。菩薩具足自性禪、一切義禪者，是真初住入理賢人，名處在聖胎、得無生忍，亦復悉知上地法門，於一心中具足萬行，無量功德不可窮盡。其餘九住及十行、十金剛、十地、等覺、妙覺是諸佛境界，是菩薩所知，豈是凡識之所能量，是則略說修行覺意三昧最初境界，是中行者當善取其意勤而行之。

When the practitioner practices in this way, they will certainly enter into the stage of external ordinary beings. Relying on this stage, they are able to enter the abode of the initial resolve within [the stage of] internal ordinary beings. What is called the stage of external ordinary beings? An external ordinary being is an iron-wheel bodhisattva who, [while still] possessing an afflicted nature, is able to know the secret treasury of the Tathāgata; it is also called the ten faiths of external ordinary beings. What are their names? The first is the mind of faith, the second the mind of mindfulness, the third the mind of vigor, the fourth the mind of wisdom, the fifth the mind of concentration, the sixth the mind of non-retrogression, the seventh the mind of dedication, the eighth the mind of protection, the ninth the mind of discipline, and the tenth the mind of vow. The practitioner skillfully cultivates the three kinds of contemplation to contemplate all phenomena. When the mind rests peacefully and mindful thinking ceases, whether upon entering contemplation, or abiding in dhyāna, or emerging into the four deportments, at that time they spontaneously realize that body and mind are open and empty, unsolid like a shadow, and looking outward at all phenomena they seem like floating clouds or illusory transformations. From this, they must certainly give rise to skillful, wise understanding, and know that all phenomena neither arise nor perish, and that saṃsāra and nirvāṇa have no dual boundaries. If they hear the twelvefold canon, they also spontaneously understand it. Because they have attained this wisdom, they know of themselves that the secret treasury within their own bodies, the Three Jewels of identical essence, is not different from the Buddha; they are also able skillfully to expound the essentials of the Three Vehicles' teachings with inexhaustible eloquence. Although they have not yet realized truth, their power of approximate wisdom is clear and unhindered. Because they attain this realization, it is called faith. If even the merit of the initial mind of faith is like this, what can be said of the nine subsequent minds? Because of the cause and condition of faith, they know that the true reality of phenomena is the primary truth, the root of the ten thousand practices, and the source of all sentient spirits. Therefore, at all times they are constantly mindful of non-arising, shattering various wrong views and deluded attachments, and accomplishing right mindfulness. Settling the mind in the single mark of the principle of suchness, devoid of taking up and abandoning, it is therefore called the accomplishment of the mind of mindfulness. Diligently practicing the three wisdoms and advancing toward bodhi without indolence is called the mind of vigor. Because they energetically and diligently practice [wisdoms of] hearing, reflection, and cultivation, they thereby obtain the eye of right wisdom, become aware of all phenomena, their minds become ever clearer, and they are able to enter true reality without attachment; therefore it is called the mind of wisdom. Because of the power of wisdom, they shatter all confusions of distraction, settle the mind in the nature of principle, and enter deep samādhi; therefore it is called the mind of concentration. Through the causes and conditions of dhyāna-concentration, which assist and align with right wisdom, they then attain firmness and are also able to nurture the roots of goodness of great loving-kindness; this is called the mind of non-retrogression. With vigorous mental power, they are able to comprehend all phenomena universally, all entering non-arising. At this time, whatever undertakings they perform all tend toward bodhi, and those who adorn the ten thousand practices universally bestow them upon sentient beings; this is called the mind of dedication. Opening and unfurling wondrous goodness, they diligently nurture it and do not allow any faults to enter and damage their roots of goodness; therefore it is called the mind of protection. Being able skillfully to block internal wrongs, they must also strictly guard against external evils. In order to guard against evil, they cultivate the two kinds of discipline, namely, [abstaining from deeds that are] fundamentally grave and putting an end to worldly derision and blame, not violating even subtle points; therefore it is called the mind of discipline. Having become able to guard internally against all outflows and adorn themselves externally with discipline, at this time the mind is without cover, and the wisdom that is habituated to principle becomes increasingly manifest. Having thoroughly understood non-arising, when they contemplate the principle they truly do not see sentient beings who can be liberated, afflictions that can be severed, Dharma-gates that can be entered, or the Buddha Path that can be achieved. At that time, the bodhisattva fears losing great compassion and falling into the level of the Two Vehicles, and immediately reflects: "In the emptiness of all phenomena there can be no sentient beings or Buddha-fruits, but within conventional phenomena, it is not that there are no sentient beings up to the Buddha Path. Yet because all sentient beings do not know emptiness, they transmigrate through the five paths and are pitiable. For the sake of these deluded sentient beings, I should give rise to great vows and increase the bodhicitta." They make this vow: "May I, when attaining the forbearance of non-arising, know both the emptiness and non-emptiness of sentient beings, and likewise for bodhi and the Buddha Path." Because they know emptiness, they generate great vows and accomplish them. Abiding in this stage, because they are able to know emptiness, they surpass the stage of ordinary beings; because they know non-emptiness, they surpass the stage of śrāvakas. If one abides neither in emptiness nor in non-emptiness, it is called the Middle Way. Because they practice the true vow of the Middle Way, it is called the mind of vow. A bodhisattva who abides in these ten minds is in the iron-wheel stage, which is called external ordinary beings. This person possesses an afflicted nature, is able to know the secret treasury of the Tathāgata, obtains the approximate wisdom of the Middle Way, and abides in the dhyāna of self-nature. Because they skillfully cultivate these ten kinds of minds, the mind is opened and developed, with sudden and clear understanding; they see the tathāgatagarbha, awaken to all phenomena, and obtain the forbearance of non-arising. At that time, they first attain entry into the abode of the initial resolve. Abiding in this stage, they immediately enter internal ordinary beings, which is called the copper-wheel stage, and is also called being replete with hearing-wisdom, also called the nature of practice, also called subduing forbearance, also called the ten vows, also called setting forth, also called wisdom of the path, also called non-arising arising, and also called opening the knowledge and vision of the Buddha; there are countless other such names. The reason it is initially called the abode of the initial resolve is that although a practitioner, from first generating the mind onwards, has great loving-kindness, great compassion, dhyāna-concentration, wisdom, and boundless merits, they have not yet attained the prajñā of true reality; having merely generated the mind, it is not called abiding. It is only at this stage that they correspond with principle, and therefore receive the name of 'abode'. Thus the Renwang jing says: 'Prajñā entering principle is called an abode.' Another explanation states: 'In "the abode of the initial resolve", "resolve" (fa) means opening and blossoming, and "abode" (zhu) is called attaining a place of peaceful dwelling; it means first being able to open and reveal the principle of the tathāgatagarbha and attaining a place of peaceful dwelling in non-arising.' Being endowed with these two meanings, it is also called the abode of the initial resolve. Furthermore, a bodhisattva abiding in this stage is endowed with the all-inclusive dhyāna and the difficult dhyāna. Why is this? The all-inclusive dhyāna is of three kinds: First, the dhyāna of dwelling happily in the joy of Dharma: in the initial stage, one is able to sever all afflictions of the three realms, exhausting them forever without remainder; hence one has no clinging affection for any phenomena, and toward all dhyāna-concentrations one does not generate views of clinging, remaining unconditioned and sovereign. Second, the dhyāna that gives rise to samādhis: upon entering the stage of the initial abode, one can produce immeasurable samādhis of the lineage of the ten powers. Third, the dhyāna that benefits sentient beings: upon entering this stage, one may see the Buddhas of the ten directions and the three times face to face, be endowed with great dhāraṇīs and unhindered eloquence to benefit sentient beings, or obtain the six superknowledges and liberate them through working together with them. These are called the three kinds of dhyāna of all meaning endowed in the initial abode. In attaining the difficult dhyāna, there are also three kinds: First, upon entering this stage, when one abandons this body, although one is free from the fettering karma of birth-and-death, one can give rise to a body born of the Dharma-nature, manifesting in all the various bodies of the twenty-five states of existence. Second, upon entering this stage, one will certainly surpass all the Dharma-gates realized by the Three Vehicles. Third, when entering this stage, all the merits in every thought-moment tend toward bodhi. Thus the Yingluo jing says: 'Bodhisattvas of the three stages of worthiness naturally flow into the great ocean of sublime awakening.' These are called the three kinds of difficult dhyāna fully possessed within the abode of the initial resolve. A bodhisattva endowed with the dhyāna of self-nature and the dhyāna of all meaning is a true worthy one of the initial abode who has entered principle; they are said to dwell in the noble womb, have obtained the forbearance of non-arising, and also completely know the Dharma-gates of the higher stages, possessing the ten thousand practices fully within a single mind, with inexhaustible and boundless merits. As for the remaining nine abodes, the ten practices, the ten vajras, the ten stages, equal awakening, and sublime awakening, these are the realms of the Buddhas and known by bodhisattvas; how could ordinary consciousness measure them? This is a brief explanation of the initial realm of cultivating the samādhi of awareness of mind; herein practitioners should skillfully grasp its meaning and diligently practice it.