寶王三昧念佛直指 2.22

2.22

詳夫一心平等體性無虧，眾生雖纏綿於業識之中，靡不有出塵之志。方欲究道，魔境先彰，一事虧心，萬善俱失，成小敗廣，得者還稀。況乎物欲交傾、死生遷變，遞相倣効，易地皆然。使我如來於三大阿僧祇劫，捨無數頭目髓腦國城妻子身肉手足，戒忍精進承事知識，不惜身命修行道品，所得法門因茲障礙退其心故，一旦在我而滅，可不痛傷？我今既為釋迦之子，不以力爭，坐令法界群有永失慧目，甚於割切身肉也。是故我今依經創立十種大礙之行，名十不求行。人雖不故願於礙，但於此間或不得已，有一切障礙現前之時，俾我身心先居礙中，而眾魔諸惡障礙之境不能侵我、不能障我。譬如金火同爐，火雖欺金，金必成器。其十種大礙之行今當說。一念身不求無病、二處世不求無難、三究心不求無障、四立行不求無魔、五謀事不求易成、六交情不求益我、七於人不求順適、八施德不求望報、九見利不求霑分、十被抑不求申明。此十種大礙之行攝一切諸礙，惟上智者堪任，中下之人不敢希冀。若有得聞此十句義，於諸礙中一一皆能照察覺悟，省身體道、持之不失，則能入諸魔界不為群魔退轉其心、循諸色聲不為色聲惑亂其志，乃至憎愛利名之境、人我得失之場，我心先居礙中，彼礙豈能為礙？礙若無礙，則於道行尚可直進，何況得於自然無礙之境，道豈不可進哉？譬如高崖之木，雖久旱如焚，尚不改其秀色。何況再澤滂霑，而又加於三春之令，豈不敷榮茂實者乎？又如根缺之人運用雖艱，而於求食之計有不勝之巧。若以求得之計移之於求道，豈在礙不能行道乎？當知此礙即是一切眾生大善知識，亦是一切眾生良佑福田，可以了死脫生、可以超凡入聖，於諸世間所有美味上服金剛珠玉一切眾寶所不能及。是故若非以礙為道，則於非礙反成為礙。何以故？身無病則貪欲乃生，世無難則驕奢必起，心無障則所學躐等，行無魔則誓願不堅，事易成則志成輕慢，情益我則虧失道義，人順適則內心自矜，德望報則意有所圖，利霑分則癡心必動，抑申明則人我未忘。以是義故，則知十無礙道能生是過，及成如是一切不吉祥事，為障道因緣。何以故？貪欲生必破戒退道，驕奢起必欺壓一切，學躐等必未得謂得，願不堅必未證謂證，志輕慢必稱我有能，虧道義必見人之非，內自矜必執我之是，意有圖必華名欲揚，癡心動必惡利毀己，存人我必怨恨滋生。是十種過，從凡妄生皆名邪見，展轉生起無量惡法遍虛空界，必令眾生墮於地獄。豈可於此不生敬慎？若能體茲礙境，識病因緣、知病性空，病不能惱。了難境界體難本妄，難亦奚傷。解障無根，即障自寂障不為礙。達魔妄有究魔無根，魔何能嬈？量事從心，成事隨業，事不由能。察情有因，於情難強，情乃依緣。悟人處世，觀人妄為，人但酬報。明德無性，照德非常，德亦非實。世利本空，欲利生惱，利莫妄求。受抑能忍，忍抑為謙，抑何傷我？是故大聖化人，以病苦為良藥、以患難為解脫、以障礙為逍遙、以群魔為法侶、以事難為安樂、以弊交為資糧、以逆人為園林、以市德為棄屣、以踈利為富貴、以受抑為行門，如是則居礙反通、求通反礙，於此障礙皆成妙境。故得之與失自不能知，人奚於中強生取捨？是以如來於障礙中得菩提道，至若為半偈時之遇羅剎、作仙人世之值歌利、瓦石來擊之增上慢比丘、木盂為孕之大毀謗嬖女，及鴦屈摩羅之輩、提婆達多之徒，皆來作逆，而佛悉與其記，化令成佛。豈不以彼逆而為吾之順、以彼毀而為吾之成也？何況時薄世惡、人事異常，於學道人豈無障礙？於今若不先居於礙，則障礙至時莫能排遣，使法王大寶因茲而失，可不惜諸？愚故依經聊述所知，願勿嫌棄。倘因聞此義故障礙現前，反能勇進於道，可謂得斯旨焉。

Consider that the one mind is impartial and its essential nature without deficiency; though sentient beings are entangled within karmic consciousness, none lacks the aspiration to transcend the worldly dust. Yet just as one intends to investigate the Way, demonic realms first manifest: a single matter defying one's conscience causes ten thousand virtues to be entirely lost; successes are small and defeats extensive, while those who attain are indeed rare. How much more so as material desires mutually vie and life and death continuously shift—all following one another in imitation, anywhere one goes it is the same! For our Tathāgata, across three great asaṃkhyeya kalpas, to have relinquished countless heads, eyes, marrow, brains, kingdoms, cities, wives, children, flesh, hands, and feet; to have maintained precepts, forbearance, and energetic progress in serving kalyāṇamitras; to have practiced the limbs of the Way without sparing body or life—if the Dharma-gates thus attained should be extinguished overnight through me because these obstacles cause minds to retrogress, could one not feel grievous anguish? Now that I am a son of the Śākya, if I do not strive with my strength and instead sit by while all existences throughout the dharmadhātu eternally lose their eye of wisdom, that would be worse than having my own flesh carved and cut. Therefore, I now rely on the sūtras to establish ten kinds of practices of great obstruction, called the 'ten practices of seeking nothing.' Although people do not deliberately wish for obstructions, when amidst this realm, or unavoidably, all kinds of obstructions appear before them, let my body and mind dwell first within the obstruction; then the realms of the hosts of māras and all evil obstructions cannot invade me, cannot obstruct me. It is like gold and fire together in a furnace: though the fire overpowers the gold, the gold is bound to become a vessel. These ten kinds of practices of great obstruction shall now be expounded: First, in minding the body, do not seek to be without illness; second, in dwelling in the world, do not seek to be without hardship; third, in investigating the mind, do not seek to be without obstacles; fourth, in establishing practice, do not seek to be without māras; fifth, in planning undertakings, do not seek easy success; sixth, in social relationships, do not seek personal gain; seventh, with regard to others, do not seek compliance and agreeableness; eighth, in bestowing virtue, do not look for reward; ninth, on seeing profit, do not seek a share of it; tenth, when suppressed, do not seek self-justification. These ten practices of great obstruction encompass all obstructions; only those of superior wisdom are capable of undertaking them, while those of middling and lower capacity dare not hope for them. If there are those who get to hear the meaning of these ten phrases, and amidst all obstructions each and every one can observe, awaken, examine oneself, realize the Way, and maintain this without lapse, then they will be able to enter the realms of māras without having their minds turned back by the hosts of māras; they will follow sights and sounds without having their aspirations confounded by sights and sounds; and even in realms of hatred, love, profit, and fame, in arenas of self and other, gain and loss, with my mind dwelling first within obstruction, how could that obstruction serve as an obstruction? If obstructions are unobstructed, then one can still advance directly in the practice of the Way; how much more so when one attains a realm that is naturally unobstructed—could one's progress on the Way then not advance? It is like a tree on a high cliff: though scorched by a long drought, it still does not alter its magnificent beauty; how much more so when drenched by refreshing moisture once again, and blessed moreover with the season of the three spring months—how could it fail to blossom and yield abundant fruit? It is also like a person with defective sense faculties: although using them is difficult, in contriving to seek food they have unsurpassed ingenuity; if one transfers such contrivance for gain to seeking the Way, how could one be unable to practice the Way because of obstructions? One should know that these obstructions are indeed great kalyāṇamitras to all sentient beings, and also good fields of merit and support for all sentient beings: by them one can end death and escape birth; by them one can transcend the ordinary and enter the sage; and no delicious food, fine clothing, diamonds, pearls, jade, or any of the treasures in the world can equal them. Therefore, if one does not take obstructions as the Way, then what is not an obstruction turns instead into an obstruction. Why is this? If the body is without illness, craving and desire will arise; if the world is without hardship, arrogance and luxury are bound to stir; if the mind is without obstacles, one's learning will skip stages; if practice is without māras, vows will not be firm; if undertakings succeed easily, one's intent will become arrogant and dismissive; if relationships benefit oneself, morality and righteousness will be compromised; if others are compliant, one will become conceited within; if one bestows virtue hoping for reward, the intention harbors personal schemes; if one shares in profit, folly is bound to stir; if one seeks self-justification when suppressed, self and other are not yet forgotten. For these reasons, one knows that these ten unobstructed paths can give rise to these faults and result in all such inauspicious matters, becoming conditions that obstruct the Way. Why is this? When craving and desire arise, one is bound to break precepts and retrogress from the Way; when arrogance and luxury stir, one is bound to bully and oppress all; when learning skips stages, one is bound to claim attainment before attaining; when vows are not firm, one is bound to claim realization before realizing; when intent is arrogant and dismissive, one is bound to praise one's own capability; when compromising righteousness, one is bound to look at others' faults; when conceited within, one is bound to cling to one's own correctness; when harboring personal schemes, one is bound to flaunt vain fame; when folly stirs, evil gains are bound to ruin oneself; when retaining self and other, resentment and hatred are bound to flourish. These ten kinds of faults, arising from ordinary delusions, are all called wrong views; they progressively generate immeasurable evil dharmas pervading the realm of empty space, inevitably causing sentient beings to fall into hell. How could one fail to produce reverence and caution toward this? If one can embody these realms of obstruction, recognize the causes and conditions of illness, and know that the nature of illness is empty, illness cannot trouble one. Understanding the realm of hardship and embodying hardship as fundamentally delusive, how could hardship do harm? Comprehending that obstacles have no root, the obstacles are themselves tranquil and do not constitute an obstruction. Reaching the realization that māras exist falsely and investigating māras as having no root, how could māras harass one? Gauge matters according to the mind, and accomplish matters following karma; matters do not depend on one's own abilities. Observe that emotions have causes, and that emotions can hardly be forced; emotions merely rely on conditions. Awaken to people living in the world, observe that people act out of delusion, and that people are merely repaying retribution. Clarify that virtue lacks an inherent nature, illuminate that virtue is impermanent, and virtue is likewise not real. Worldly profit is fundamentally empty; desiring profit breeds affliction; do not falsely seek profit. If one can endure when suppressed, enduring suppression serves as humility; how can suppression harm me? Therefore, when the Great Sage converted people, he took the pain of illness as good medicine, hardships as liberation, obstacles as carefree wandering, the hosts of māras as Dharma companions, difficult undertakings as peace and joy, flawed friendships as provisions, adversarial people as gardens, commercializing virtue as a cast-off shoe, treating profit with detachment as wealth and nobility, and being suppressed as an entry into practice. In this way, dwelling in obstruction turns into penetration, while seeking penetration turns into obstruction; amid these hindrances, all becomes a wondrous realm. Thus gain and loss cannot be known on their own; why should anyone forcefully produce grasping and rejecting amidst them? For this reason, the Tathāgata attained the path of bodhi amid obstacles: ranging from encountering a rākṣasa when [seeking] half a gāthā, meeting King Kali when being an ascetic, the arhat monks of overweening pride who hurled tiles and stones, the favored woman of great calumny who used a wooden bowl [to feign] pregnancy, to the likes of Aṅgulimāla and the followers of Devadatta—all came to act adversely, yet the Buddha gave them all predictions [of enlightenment] and transformed them to become buddhas. Was this not by turning their adversity into one's own compliance, and their destruction into one's own accomplishment? How much more so as the times are degenerate, the world evil, and human affairs abnormal—for a practitioner of the Way, could there be no obstacles? If at present one does not first dwell in obstruction, then when obstacles arrive one will be unable to dispel them, causing the Great Jewel of the Dharma King to be lost on this account; could one not lament this? I, in my foolishness, have thus relied on the sūtras to briefly relate what I know, wishing that it not be rejected. If through hearing this meaning, when obstacles appear before you, you can instead advance vigorously on the Way, you may be said to have grasped this principle.