[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [少室六門](https://indike.org/pramana/in.bauddha.taisho.2009) › 1.95 # 少室六門 1.95 少室六門 1.95 - **Language:** Classical Chinese ### [1.95](https://indike.org/pramana/in.bauddha.taisho.2009.1.95) 夫入道多途。要而言之。不出二種。一是理入。二是行入。理入者。謂藉教悟宗。深信含生同一真性。俱為客塵妄想所覆。不能顯了。若也捨妄歸真。凝住壁觀。無自無他。凡聖等一。堅住不移。更不隨於文教。此即與理冥符。無有分別。寂然無為。名之理入。行入者。謂四行。其餘諸行悉入此中。何等四耶。一報冤行。二隨緣行。三無所求行。四稱法行。云何報冤行。謂修道行人若受苦時。當自念言我從往昔無數劫中。棄本從末流浪諸有。多起冤憎。違害無限。今雖無犯。是皆宿殃。惡業果熟。非天非人所能見與。甘心忍受。都無冤訴。經云。逢苦不憂。何以故。識達故。此心生時。與理相應。體冤進道故。說言報冤行。二隨緣行者。眾生無我。並緣業所轉。苦樂齊受。皆從緣生。若得勝報榮譽等事。是我過去宿因所感。今方得之。緣盡還無。何喜之有。得失從緣。心無增減。喜風不動。冥順於道。是故說言隨緣行也。三無所求行者。世人長迷。處處貪著。名之為求。智者悟真。理將俗反。安心無為。形隨運轉。萬有斯空。無所願樂。功德黑暗。常相隨逐。三界久居猶如火宅。有身皆苦。誰得而安。了達此處。故捨諸有。息想無求。經云。有求皆苦。無求乃樂。判知無求真為道行。故言無所求行也。四稱法行者。性淨之理目之為法。信解此理。眾相斯空。無染無著。無此無彼。經云。法無眾生。離眾生垢故。法無有我。離我垢故。智者若能信解此理。應當稱法而行。法體無慳。於身命財行檀捨施。心無悕惜。達解三空。不倚不著。但為去垢。稱化眾生。而不取相。此為自行。復能利他。亦能莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想。修行六度。而無所行。是為稱法行。說偈言。 > Entering the Way has many paths, but in brief they do not go beyond two kinds: the first is entrance by principle, and the second is entrance by practice. Entrance by principle means awakening to the essential through the teachings, deeply believing that all sentient beings share the identical true nature, which is obscured by adventitious defilements and false thoughts so that it cannot be clearly manifested. If one abandons the false and returns to the true, abiding stably in wall-contemplation, where there is neither self nor other, and ordinary and sage are equally one, firmly standing unmoved and no longer following the textual teachings, one quietly accords with the principle, without distinctions, serene and unconditioned; this is called entrance by principle. Entrance by practice refers to the four practices; all other practices are encompassed within these. What are the four? First, the practice of repaying grievances; second, the practice of following conditions; third, the practice of seeking nothing; fourth, the practice of according with the Dharma. What is the practice of repaying grievances? When a practitioner cultivating the Way encounters suffering, they should reflect: 'Throughout countless kalpas in the past, I abandoned the root and pursued the branches, wandering through various realms of existence, giving rise to much grievance and hatred, harming without end. Although I have not offended now, this is all past calamity, the ripening of evil karma, not something given by devas or mortals.' One willingly and patiently endures it, entirely without grievance or complaint. The sūtra states: 'Encountering suffering, one does not grieve. Why? Because of understanding.' When this mind arises, it accords with the principle; because one realizes grievances to advance on the Way, it is called the practice of repaying grievances. Second, the practice of following conditions: Sentient beings have no self; all are turned by conditions and karma. Suffering and joy are received together, all arising from conditions. If one obtains superior recompense, honor, and other matters, it is an effect of past causes, only now obtained. When conditions end, it returns to nothing; what joy is there? Gain and loss follow conditions, while the mind neither increases nor decreases. The wind of delight does not move it, implicitly according with the Way. Therefore it is called the practice of following conditions. Third, the practice of seeking nothing: People of the world are perpetually deluded, greedily attached everywhere; this is called seeking. The wise awaken to the true; principle opposes worldly ways. They ease the mind in the unconditioned, while the physical form follows the turns of fortune. All existence is empty; there is nothing to wish for or delight in. Merit and darkness constantly pursue each other. Dwelling long in the three realms is like a burning house; wherever there is a body, all is suffering—who can find peace? Thoroughly realizing this, one abandons all existences, stopping thoughts and seeking nothing. The sūtra states: 'Whatever is sought is all suffering; seeking nothing is joy.' One definitively knows that seeking nothing is truly the practice of the Way. Therefore it is called the practice of seeking nothing. Fourth, the practice of according with the Dharma: The principle of pure nature is designated as Dharma. Through faith and understanding in this principle, all marks are empty, without defilement and without attachment, without this and without that. The sūtra states: 'The Dharma has no sentient beings, because it is free from the defilement of sentient beings; the Dharma has no self, because it is free from the defilement of self.' If the wise can believe and understand this principle, they should act in accordance with the Dharma. The essence of the Dharma has no stinginess; one practices dāna, giving away body, life, and wealth, with a mind free of parsimony. Thoroughly realizing the three empties, not leaning and not attached, merely for the purpose of removing defilements, one adapts to transforming sentient beings without grasping at marks. This is one's own practice, and it can also benefit others and adorn the path of bodhi. As it is with dāna, so it is with the other five. To remove false thoughts, one cultivates the six pāramitās without anything practiced. This is the practice of according with the Dharma. 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