西方合論 6.11

6.11

五、稱法行者，法界海中，無量無邊；菩薩行海，亦無量無邊。虛空著彩，粉墨徒勞；法界無方，轍跡安用。是故菩薩自性行者，非有非無，非行非不行，唯是稱法自在之行。一者、菩薩度一切眾生究竟無餘涅槃，而眾生界不減。如登場傀儡悲咲宛然，唯一土泥，空無所有，是稱法行。二者、菩薩行五無間，而無惱恚；至于地獄，無諸罪垢；至於畜生，無有無明憍慢等過。如淫女離魂逐所歡去，乃至生子而身常在父母前，是稱法行。三者、菩薩自身入定，他身起定；一身入定，多身起定；從有情身入定，從無情身起足。如猛虎起屍，跪拜作舞，唯虎所欲而屍本無知，是稱法行。四者、菩薩於一小眾生身中，轉大法輪，燃大法炬，震大法雷，魔宮摧毀，大地震動，度無量無邊眾生，而此小眾生，不覺不知。如天帝樂人，逃入一小女子鼻孔，遍索不得，而此女子不覺不知，是稱法行。五者、菩薩欲久住世，即以念頃衍作無量無數百千億那由他劫；欲少住世，即以無量無數百千億那由他劫，縮為念頃。如小兒看燈中走馬，計其多寡首尾，了不可得，是稱法行。是故若證如是不思議行者，一念之中，三世諸佛淨土攝入無餘，是謂菩薩莊嚴淨土之行。以無思智照之可見，非是情量所能猜度。何以故？以自性超一切量故。

Fifth is practice that accords with the Dharma. In the ocean of the Dharma-realm, things are limitless and boundless; the bodhisattva's ocean of practice is likewise limitless and boundless. Applying color to empty space, powder and ink are wasted effort; the Dharma-realm has no fixed direction, of what use are ruts and tracks? Therefore, the bodhisattva's practice of svabhāva is neither existent nor non-existent, neither practice nor non-practice; it is solely practice that accords with the Dharma in unfettered freedom. First, a bodhisattva delivers all sentient beings into ultimate nirvāṇa without remainder, yet the realm of sentient beings does not decrease. Just as puppets taking the stage display grief and laughter clearly, yet are merely clay and fundamentally empty and non-existent, this is practice that accords with the Dharma. Second, a bodhisattva practices the five uninterrupted deeds without vexation or anger; arriving in the hells, they are free from all defilements of sin; arriving among animals, they are free from faults such as ignorance and arrogance. Just as a courtesan whose wandering spirit follows her lover and even gives birth to a child, while her body constantly remains before her parents, this is practice that accords with the Dharma. Third, a bodhisattva enters samādhi in their own body and arises from samādhi in another body; enters samādhi in one body and arises from samādhi in many bodies; enters samādhi from a sentient body and arises from an insentient body. Just as a fierce tiger animates a corpse so that it bows and dances purely according to the tiger's desire, while the corpse itself is fundamentally unconscious, this is practice that accords with the Dharma. Fourth, within the body of a single minute sentient being, a bodhisattva turns the great wheel of Dharma, lights the great torch of Dharma, and roars the great thunder of Dharma, so that Māra's palaces are crushed and the great earth quakes, delivering limitless and boundless sentient beings, yet this minute sentient being is unaware and unconscious of it. Just as the musician of the heavenly sovereign fled into the nostril of a young maiden and could not be found anywhere, yet this maiden was unaware and unconscious of it, this is practice that accords with the Dharma. Fifth, if a bodhisattva wishes to abide long in the world, they expand an instant into limitless, countless hundreds of thousands of koṭis of nayutas of kalpas; if they wish to abide briefly in the world, they contract limitless, countless hundreds of thousands of koṭis of nayutas of kalpas into an instant. Just as a small child watches revolving lanterns with galloping horses, calculating their number or head and tail without ever finding them, this is practice that accords with the Dharma. Therefore, if one realizes such inconceivable practice, within a single thought the pure lands of all buddhas of the three times are completely subsumed without remainder; this is called the bodhisattva's practice of adorning the pure land. It can be seen by illuminating it with non-conceptual wisdom; it is not something that emotional calculation can conjecture. Why is this? Because svabhāva transcends all measurement.