諸經要集 10.157

10.157

夫神通勝業。非定不生。無漏慧根。非靜不發。故經云。深修禪定。得五神通。心在一緣。是三昧相。書亦有言。當使形如枯木。心若死灰。不充屈於富貴。不隕穫於貧賤。栖神冥漠之內。遺形塵埃之表。故攝心一。處便是功德叢林。散意片時。即名煩惱羅剎。所以曇光釋子。降猛虎於膝前。螺髻仙人。宿巢禽於頂上。是知。大士常修宴坐。不斷煩惱而入涅槃。不捨道法而現凡夫事。又能觀察此身。從頭至足。三十六物。八萬戶蟲。不淨無常苦空非我。但眾生心性。譬若獼猴。戲跳攀緣歡娛奔逸。不能冥目束體端心勤意。剛強難化𢤱戾不調。習近五塵流轉三界。黏外道之黐。貫天魔之杖。於是永淪苦海。長墜嶮獄。皆由放散情慮擾亂心神。似風裏之燈。譬波中之月。搖漾輕動。浮游汎濫。影既不現。照豈得明。所以眾惡賴此而興。福善由斯併廢。良由不修斷惑常起貪瞋。未服無知偏多樂受。遂令障定之惑重沓諍來。妨靜之緣交加競集。五蓋覆心禪門已閉。六塵在念亂想常馳。類狂象之無鉤。似戲猨之得樹。故須念念策心。新新集起。豈前念皆惡。遂剋苦而靜塵。後念起善。便縱意而揚惡。所以論美四時。經歎一慮。然後方能正想革絕凡懷。若違此理。聖亦不可。今萬境森羅不能自觸。要須因倚諸根。內想感發。何以知然。今有心感於內。事發於外。或緣於外起染於內心。故知內外相資。表裏遞用。君臣心識。不可備捨。故經云。心王若正。則六臣不邪。識意昏沈。則其主不明。今悔六臣。當各慚愧。制馭六根。不令馳散也。

Now, the superior activity of supernormal powers does not arise apart from meditative concentration, and the uncorrupted faculties of wisdom do not manifest apart from stillness. Therefore a sūtra states: "Deeply cultivating meditative concentration, one attains the five supernormal powers; the mind resting on a single condition is the characteristic of samādhi." Secular texts also say: "One should make the body like dry wood and the mind like dead ashes, neither bowing low before wealth and honor, nor collapsing in grief over poverty and lowliness; sheltering the spirit within the obscure and boundless, leaving the physical form beyond the dust of worldly life." Therefore, collecting the mind in one place is indeed a grove of merits; scattering the intention for a moment is called an affliction-rākṣasa. For this reason, the disciple of Śākya, Tanguang, subdued a fierce tiger before his knees, and the spiral-coiled ṛṣi had birds nesting upon his crown. From this we know that great beings constantly cultivate peaceful sitting; they enter nirvāṇa without cutting off defilements, and manifest worldly affairs without abandoning the principles of the Way. Furthermore, they can contemplate this body from head to foot: the thirty-six bodily parts, the eighty thousand families of worms—impure, impermanent, suffering, empty, and non-self. Yet the mental nature of sentient beings is likened to a monkey: leaping and jumping, climbing and grasping, rejoicing and running wild, unable to close its eyes, discipline its body, rectify its mind, and exert its intent. Obstinate and hard to transform, stubborn and unsubdued, they habituate themselves to the five sense-objects and drift through the three realms, caught on the birdlime of non-Buddhists and impaled upon the staves of the heavenly Māras. Thereupon they perpetually sink in the sea of suffering and long plummet into perilous hells—all because they give rein to feelings and thoughts, churning and troubling their mental spirits. It is like a lamp in the wind, like the moon in the waves: rocking and fluttering lightly, floating and overflowing. When the reflection does not appear, how could the illumination be bright? Thus the manifold evils arise by relying on this, and blessed goodness is entirely abandoned because of it. Truly, because of not cultivating the cutting off of delusions, greed and anger constantly arise; not having subdued ignorance, one excessively indulges in pleasant feelings. Consequently, the delusions that obstruct meditative concentration arrive in compounding contention, and the conditions that hinder stillness crowd together in competition. The five hindrances cover the mind so that the gateway to dhyāna is closed; the six dusts occupy mindfulness so that chaotic thoughts constantly race. It is akin to a mad elephant without a hook, like a playful monkey having found a tree. Therefore, in thought after thought one must urge on the mind, constantly renewing its rising up. How could it be that with previous thoughts all being evil, one toils to quiet the dusts, yet when subsequent thoughts give rise to good, one indulges the intention and gives vent to evil? Therefore the treatises praise the four seasons, and the sūtras commend single-minded thought; only then can correct contemplation transform and sever worldly sentiments. If one goes against this principle, even a sage could not achieve it. Now, the myriad objects spread out in profusion cannot touch themselves; they must depend on the sense faculties, through which internal thoughts are aroused. How is this known to be so? At present, there is the mind being stirred within and matters manifesting without, or conditions arising without that defile the mind within. Thus we know that internal and external support each other, and the exterior and interior function alternately. The sovereign and ministers of mind and consciousness cannot be entirely cast aside. Therefore a sūtra states: "If the mind-king is upright, then the six ministers will not be depraved; if the consciousness and intention are darkened and sunk, then their lord is not luminous." Now, repenting for the six ministers, each must feel shame and conscience, subduing and governing the six sense faculties, not allowing them to race and disperse.