景德傳燈錄 30.12

30.12

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。但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。四稱法之行。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。今雖無犯是我宿殃惡業果熟。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。性淨之理目之為法。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悋惜。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。

Entering the Path has many routes. To speak of the essentials, they do not exceed two kinds: the first is entry through principle, and the second is entry through practice. Entry through principle means awakening to the fundamental principle by relying on the teachings, having deep faith that sentient beings share one identical true nature, which is merely covered by adventitious dust and false thoughts and cannot be manifest. If one abandons the false and returns to the true, abiding steadily in wall-contemplation, where there is neither self nor other, ordinary and sage are equal and one, firmly abiding without moving, no longer following written teachings—this is to merge silently with principle, without differentiation. Serene and unconditioned, it is named entry through principle. Entry through practice refers to the four practices; all other practices are encompassed within these. What are the four? First, the practice of requiting enmity. Second, the practice of according with conditions. Third, the practice of seeking nothing. Fourth, the practice of being in accord with Dharma. What is the practice of requiting enmity? When a practitioner cultivating the Path encounters suffering, they should think to themselves: 'Throughout countless kalpas in the past, I abandoned the root to pursue the branches, drifting through realms of existence, repeatedly giving rise to hostility and hatred, harming without end. Although I have not offended in the present, this is the fruit of my past misfortunes and evil karma ripening; it is not bestowed by gods or humans. I will endure it willingly, with no resentment or complaint.' A sūtra says: 'Encountering suffering, one does not grieve. Why? Because one thoroughly understands.' When this mind arises, it accords with principle; realizing enmity to advance on the Path, it is therefore called the practice of requiting enmity. Second, the practice of according with conditions: sentient beings have no self; they are entirely shifted by karma and conditions. Suffering and joy are received together, all arising from conditions. If I obtain superior rewards, honor, and the like, this was elicited by my past causes and only now received; when the conditions are exhausted, they return to nothingness, so what joy is there? Gain and loss follow conditions, and the mind neither increases nor decreases; the wind of delight does not move it, silently according with the Path. Therefore it is called the practice of according with conditions. Third, the practice of seeking nothing: people of the world are perpetually deluded, greedily attached at every turn; this is called seeking. The wise awaken to the true, using principle to reverse the worldly; pacifying the mind in the unconditioned, their bodies move with the turns of fortune. All existences are empty; there is nothing to desire or take pleasure in. Merit and dark calamity ever follow one another; dwelling long in the three realms is like being in a burning house; having a body is suffering, who can obtain ease? Thoroughly understanding this, they cast aside all existences, resting their thoughts and seeking nothing. A sūtra says: 'Where there is seeking, all is suffering; having nothing to seek is joy.' Discerning and knowing that seeking nothing is truly the practice of the Path, it is therefore called the practice of seeking nothing. Fourth, the practice of being in accord with Dharma: the principle of intrinsic purity is designated as Dharma. In this principle, all characteristics are empty; there is no defilement and no attachment, no this and no that. A sūtra says: 'In the Dharma there are no sentient beings, because it is free from the defilement of sentient beings. In the Dharma there is no self, because it is free from the defilement of self.' If the wise can believe and understand this principle, they should act in accord with Dharma. The substance of the Dharma has no stinginess; in body, life, and wealth, one practices giving (dāna) without a begrudging mind. Understanding the three empties, neither relying nor attaching, simply to remove defilement one guides sentient beings without grasping at characteristics. This is one's own practice, and it can also benefit others; it can also adorn the path of awakening. Since this is so for giving, it is likewise so for the remaining five [perfections]. To eliminate false thoughts, one cultivates the six perfections without having anything cultivated. This is the practice of being in accord with Dharma.