佛祖歷代通載 9.36

9.36

夫入道多雲。要而言之。不出二種。一理入。二行入。理入者。謂藉教悟宗。深信含生同一直性。但為客塵妄想所覆不能顯了。若捨妄歸真凝住壁觀。無自無他凡聖一等。堅住不移。更不隨於文教。此則與理冥符。無有分別寂然無為。名之理入。行入者。有四。一報冤行。二隨緣行。三無所求行。四稱法行。謂報冤行者。凡修道人若受苦時。當念我從往昔無數劫中。棄本逐末流浪諸有。多起冤憎違害無限。今雖無犯。是我夙殃惡業果熟。非天非人所能見與。甘心忍受都無怨恨。作是觀時與理相應。體冤進道。故名報冤行。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。皆是過去夙因所感。緣盡還無何喜之有。得失從緣心無增減。喜風不動冥順於道。名隨緣行。無所求行者。世人長迷處處貪著。智者悟真安心無為。萬有皆空無所希冀。三界久居猶如火宅。有身皆苦誰得而安。了達此處息念無求。故經云。有求皆苦無求乃樂。是則無求真為道行。故名無所求行。稱法行者。性淨之理因之為法。此理眾相斯空。無染無著無此無彼。經云。法無有我。離我垢故。智者信解此理。應當稱法而行。法體無慳。於身命財行檀捨施。心無慳惜。達解三空不倚不著。但為無垢。稱化眾生而不取相。此為自行。亦復利人。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。是名稱法行。

Now, there are many ways of entering the Way, but to state what is essential, they do not go beyond two kinds: the first is entrance through principle, and the second is entrance through practice. Entrance through principle means awakening to the fundamental truth relying on the teaching, and deeply believing that all sentient beings share the identical true nature, which cannot be revealed merely because it is veiled by adventitious dust and false thoughts. If one abandons the false and returns to the true, abiding steadily in wall-contemplation, where there is neither self nor other and ordinary beings and sages are equal and one, firmly dwelling without moving and no longer following textual teachings, then one will secretly tally with principle. Free of discrimination, tranquil and asaṃskṛta—this is called entrance through principle. Entrance through practice has four [aspects]: first, the practice of requiting enmity; second, the practice of according with conditions; third, the practice of seeking nothing; and fourth, the practice of according with the Dharma. As for the practice of requiting enmity: whenever a practitioner of the Way encounters suffering, they should reflect, 'Through countless kalpas in the past, I have abandoned the fundamental and pursued the trivial, wandering through various realms of existence, giving rise to much enmity and hatred, doing limitless injury and harm. Though I commit no fault today, this is the ripening of the fruit of evil karma and former misfortunes, which is not something given to me by gods or humans. I will willingly accept and endure it entirely without grievance or resentment.' When one forms this contemplation, it accords with principle; by comprehending enmity, one advances on the Way. Hence it is called the practice of requiting enmity. The practice of according with conditions means that sentient beings have no self and are entirely turned by conditions and karma; suffering and joy are received together, all arising from conditions. If one obtains superior recompense, honor, and the like, these are all brought about by past causes; when conditions are exhausted, they return to nothingness, so what is there to rejoice over? Gain and loss depend on conditions, while the mind undergoes neither increase nor decrease; unmoved by the wind of joy, one secretly accords with the Way. This is called the practice of according with conditions. The practice of seeking nothing means that worldly people are perpetually deluded, everywhere greedily attached. The wise awaken to the true and set their minds at ease in the asaṃskṛta; all existing things are empty, with nothing to be hoped for or desired. Long dwelling in the three realms is like a burning house; wherever there is a body, there is suffering—who can find peace? Clearly understanding this, one ceases thoughts and seeks nothing. Thus the sūtra says, 'Where there is seeking, all is suffering; where there is no seeking, there is joy.' Therefore, seeking nothing is truly the practice of the Way. Hence it is called the practice of seeking nothing. The practice of according with the Dharma means that the principle of intrinsic purity is regarded as the Dharma. In this principle, all characteristics are empty; there is neither defilement nor attachment, neither this nor that. The sūtra says, 'The Dharma has no self, because it is free from the defilement of self.' When the wise believe and understand this principle, they should act in accordance with the Dharma. The substance of the Dharma has no stinginess; regarding body, life, and wealth, one practices the dāna of giving without stinginess or regret in one's mind. Comprehending the three emptinesses, one relies on nothing and clings to nothing; solely for the sake of eliminating defilements, one transforms sentient beings in accord [with the Dharma] without grasping at marks. This constitutes self-cultivation, and it also benefits others, adorning the path to bodhi. Just as it is with dāna, so it is with the other five [pāramitās]. To eliminate false thoughts, one practices the six perfections while having nothing that is practiced. This is called the practice of according with the Dharma.