真心直說 1.21

1.21

或曰。前說息妄未審但只坐習。亦通行住等耶。曰經論多說坐習。所以易成故。亦通行住等。久漸成純熟故。起信論云。若修止者。住於靜處端坐正意。不依氣息。不依形色。不依於空。不依地水火風。乃至不依見聞覺知。一切諸想隨念皆除。亦遣除想。以一切法本來無想。念念不生念念不滅。亦不得隨心外念境界後以心除心。心若馳散即當收來住於正念。是正念者。當知唯心無外境界。即復此心亦無自相。念念不可得。若從坐起去來進止有所施作。於一切時常念方便隨順觀察。久習純熟其心得住。以心住故漸漸猛利。隨順得入真如三昧。深伏煩惱信心增長。速成不退。唯除疑惑不信誹謗重罪業障我慢懈怠。如是等人所不能入。據此則通四儀也。圓覺經云。先依如來奢摩他行。堅持禁戒。安處徒眾。宴坐靜室。此初習也。永嘉云。行亦禪坐亦禪。語默動靜體安然。據此亦通四儀耳。總論功力坐尚不能息心。況行住等豈能入道耶。若是用得純熟底人。千聖興來驚不起。萬般魔妖不迴顧。豈況行住坐中不能做功夫也。如人欲讎恨於人。乃至行住坐臥飲食動用。一切時中不能忘了。欲愛樂於人亦復如是。且憎愛有心中事。尚於有心中容得。今做功夫是無心事。又何疑四儀中不常現前耶。只恐不信不為。若為若信則威儀中道必不失也。

Someone asked: "Regarding the aforementioned ceasing of delusion, I wonder: is it practiced only while sitting, or does it also apply to walking, standing, and so forth?"
I answered: "Sūtras and treatises mostly speak of sitting practice because it is easy to accomplish thereby. It also applies to walking, standing, and so forth, because with time it gradually becomes well-practiced and mature. The *Dàshéng qǐxìn lùn* says: 'If one cultivates cessation, one stays in a quiet place, sitting upright with an aligned intention, not relying on breath, not relying on forms and colors, not relying on space, not relying on earth, water, fire, or wind, even up to not relying on seeing, hearing, perceiving, or knowing. All thoughts are eliminated following each remembrance, and the thought of eliminating is also dismissed, because all dharmas are originally free of thought, neither arising thought by thought nor perishing thought by thought. Nor may one, following the mind, externally think of objects and afterward use the mind to eliminate the mind. If the mind becomes scattered and distracted, one should immediately rein it in to abide in right mindfulness. As for this right mindfulness, one should know that there is mind only, without external objects; and further, this mind also lacks self-nature—it is unobtainable thought by thought. If one arises from sitting, goes, comes, advances, stops, or performs actions, at all times one should constantly be mindful of skillful means and observe in accordance [with them]. Through prolonged practice and maturation, that mind will be able to abide. Because the mind abides, it gradually becomes sharp and keen, and one accords and enters the tathatā-samādhi, deeply subdues the afflictions, increases faith, and quickly achieves non-retrogression—excepting only those with doubts, disbelief, slander, grave transgressions, karmic hindrances, conceit, and indolence; such people cannot enter.' According to this, it applies to all four postures. The *Yuanjue jing* says: 'First rely on the Tathāgata's practice of śamatha, strictly uphold the prohibitions and precepts, dwell peacefully among the assembly, and sit quietly in a tranquil room.' This refers to the initial practice. Yongjia says: 'Walking is also Chan, sitting is also Chan; speaking, silent, moving, still—the essence is constantly at ease.' According to this, it also applies to all four postures. In terms of overall effort, if one cannot even calm the mind while sitting, how could one enter the Way while walking, standing, and so forth? If one is a person whose practice has matured, though a thousand sages should appear, they will not startle him awake; though ten thousand kinds of demons and sprites arise, he will not look back at them. How much less could he fail to apply effort while walking, standing, and sitting? For example, when someone harbors hatred toward another person, even while walking, standing, sitting, lying down, eating, drinking, moving, and functioning, at all times he cannot forget it; wanting to cherish and love another person is just like this. Now, hatred and love are matters of a mind that possesses thoughts, and they can still be contained within such a mind; now applying effort is a matter of no-mind—so how could one doubt that it would not constantly be present in the four postures? One need only fear not having faith and not doing it; if one does it and has faith, the Way will certainly not be lost within the deportments."