佛祖歷代通載 9.36

9.36

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.