[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) › [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060) › 16.30 # 續高僧傳 16.30 續高僧傳 16.30 - **Language:** Classical Chinese ### [16.30](https://indike.org/pramana/in.bauddha.taisho.2060.16.30) 菩提達摩。南天竺婆羅門種。神慧疎朗。聞皆曉悟。志存大乘冥心虛寂。通微徹數定學高之。悲此邊隅以法相導。初達宋境南越。末又北度至魏。隨其所止誨以禪教。于時合國盛弘講授。乍聞定法多生譏謗。有道育慧可。此二沙門。年雖在後而銳志高遠。初逢法將知道有歸。尋親事之經四五載。給供諮接。感其精誠誨以真法。如是安心謂壁觀也。如是發行謂四法也。如是順物教護譏嫌。如是方便教令不著。然則入道多途。要唯二種。謂理行也。藉教悟宗。深信含生同一真性。客塵障故。令捨偽歸真。疑住壁觀。無自無他凡聖等一。堅住不移不隨他教。與道冥符寂然無為名理入也。行入四行萬行同攝。初報怨行者。修道苦至當念往劫。捨本逐末多起愛憎。今雖無犯是我宿作。甘心受之都無怨對。經云。逢苦不憂。識達故也。此心生時與道無違。體怨進道故也。二隨緣行者。眾生無我苦樂隨緣。縱得榮譽等事。宿因所構今方得之。緣盡還無何喜之有。得失隨緣心無增減。違順風靜冥順於法也。三名無所求行。世人長迷處處貪著。名之為求。道士悟真理與俗反。安心無為形隨運轉。三界皆苦誰而得安。經曰。有求皆苦。無求乃樂也。四名稱法行。即性淨之理也。摩以此法開化魏土。識真之士從奉歸悟。錄其言誥卷流于世。自言年一百五十餘歲。遊化為務不測于終。 > Bodhidharma was of the Brahmin caste of South India. His spiritual discernment was clear and radiant; whatever he heard, he understood. His aspirations were set upon the Mahāyāna, and he submerged his mind in emptiness and silence. He penetrated subtlety and grasped inner principles; his meditative learning was supreme. Lamenting \[the ignorance of\] this remote borderland, he guided them with the Dharma. He first arrived in Nanyue in the Song realm, and later crossed north to the Wei. Wherever he stayed, he instructed through the teachings of dhyāna. At that time, the entire country was actively promoting scholastic exposition and lecture; upon suddenly hearing the Dharma of dhyāna meditation, many gave rise to ridicule and slander. There were Daoyu and Huike, two śramaṇas who, although younger in years, possessed sharp aspiration that was lofty and far-reaching. Upon first encountering this commander of the Dharma, they recognized that the Way had found its master. They immediately attended on him closely for four or five years, offering provisions and requesting instruction. Moved by their sincerity, he instructed them in the true Dharma: calming the mind like this is termed ‘wall-gazing’; initiating practice like this is termed the ‘four dharmas’; according with worldly beings like this is taught to prevent criticism and resentment; employing skillful means like this is taught to ensure non-attachment. Thus, though there are many pathways into the Way, essentially there are only two: namely, principle and practice. Entering through principle means awakening to the fundamental truth through the teachings, deeply believing that all sentient beings share the same true nature, which is obscured by adventitious defilements. It leads one to abandon the false and return to the true, to abide stably in wall-gazing, where self and other do not exist, and ordinary beings and sages are equal and one. Remaining steadfast without wavering, never following other teachings, one silently accords with the Way, serene and unconditioned—this is called entering through principle. Entering through practice means the four practices, which subsume the myriad practices. First is the practice of requiting enmity: when one who cultivates the Way encounters suffering, they should reflect on past kalpas when they abandoned the fundamental and pursued the trivial, giving rise to abundant attachment and aversion. Though they may commit no offense now, this is the result of their own past deeds; they accept it willingly with no resentment or opposition. The sūtra says: ‘Meeting with suffering, one does not grieve, because understanding has penetrated.’ When such a mind arises, it does not conflict with the Way; it realizes the nature of enmity and advances along the Way. Second is the practice of according with conditions: sentient beings have no self; suffering and joy accord with conditions. Even if one obtains glory and honor, these are structured by past causes and only attained now; when the conditions are exhausted, they return to nothing, so what joy is there? Gaining and losing accord with conditions, while the mind neither increases nor decreases; the winds of adversity and prosperity calm down, and one silently accords with the Dharma. Third is the practice of seeking nothing: worldly people are long deluded, greedily attached at every turn, which is termed ‘seeking’. A person of the Way awakens to the true principle, which runs counter to worldly ways; calming their mind in non-action, their physical form follows the revolutions of fate. All three realms are suffering; who can attain ease? The sūtra states: ‘All that is sought is suffering; seeking nothing is bliss.’ Fourth is the practice of according with the Dharma: this is the principle of inherent purity. Dharma used these methods to convert and instruct the land of Wei. Those who recognized the truth followed, took refuge in, and awakened to it. His sayings and teachings were recorded into scrolls that circulated in the world. He said of himself that he was over one hundred and fifty years old. Making itinerant transformation his task, his end could not be fathomed. > — English (machine translation) (machine translation) - [Previous: 16.29](https://indike.org/pramana/in.bauddha.taisho.2060.16.29) - [Next: 16.31](https://indike.org/pramana/in.bauddha.taisho.2060.16.31) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.2060.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2060~en-mt.16.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2060.16.30](https://indike.org/pramana/in.bauddha.taisho.2060.16.30) · Pramāṇa