X63n1217_菩提達磨大師略辨大乘入道四行觀
卍新續藏第 63 冊 No. 1217 菩提達磨大師略辨大乘入道四行觀
菩提達磨大師略辨大乘入道四行觀
No. 1217-A
弟子 曇琳 序
法師者西域南天竺國人。是婆羅門國王第三之子也。神慧疏朗。聞皆曉悟。志存摩訶衍道。故舍素隨緇。紹隆聖種冥心虛寂。通鑑世事內外俱明。德超世表。悲悔邊隅正教陵替。遂能遠涉山海游化漢魏。亡心之士莫不歸信。存見之流乃生譏謗。於時唯有道育惠可此二沙門。年雖後生俊志高遠。幸逢法師事之數載。虔恭咨啟善蒙師意。法師感其精誠誨以真道。令如是安心。如是發行。如是順物。如是方便。此是大乘安心之法。令無錯謬。如是安心者壁觀。如是發行者四行。如是順物者防護譏嫌。如是方便者遣其不著。此略序所由云爾。
No. 1217
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。若也舍妄歸真。凝住壁觀。無自無他。凡聖等一堅住不移。更不隨文教。此即與理冥符無有分別。寂然無為名之理入。行入謂四行。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。四稱法行。云何。
報冤行。謂修
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 63 冊 No. 1217 菩提達磨大師略辨大乘入道四行觀
菩提達磨大師略辨大乘入道四行觀
No. 1217-A
弟子 曇琳 序
法師是西域南天竺國人，是婆羅門國王的第三個兒子。他天資聰穎，一聽便明白。立志于大乘佛法，所以捨棄了在家身份而出家，繼承和發揚佛教的聖種，內心虛空寂靜，通曉世事，內外兼修，德行超越常人。他悲憫邊遠地區正法衰微，於是遠涉重洋來到漢魏弘揚佛法。那些忘卻自我的人沒有不歸信的，而執著于自己見解的人則加以譏諷誹謗。當時只有道育、惠可這兩位沙門，雖然年輕，但志向高遠。有幸遇到法師並侍奉數年，虔誠恭敬地請教，得以領悟師父的真意。法師感念他們的精誠，便教誨他們真正的佛法，教導他們如何安心，如何修行，如何順應外物，如何運用方便法門。這是大乘安心之法，使人不會產生錯謬。所謂『如是安心』，就是壁觀；所謂『如是修行』，就是四行；所謂『如是順物』，就是防護譏嫌；所謂『如是方便』，就是去除執著。這裡簡略地敘述了事情的緣由。
No. 1217
進入佛道的方法有很多，但總的來說不出兩種：一是理入，二是行入。所謂理入，就是通過經教開悟，深信一切眾生都具有相同的真如本性，只是被客塵妄想所覆蓋而不能顯現。如果能夠捨棄虛妄迴歸真如，凝神靜住于壁觀，無自無他，凡夫與聖人平等無二，堅定不動搖，不再隨順文字教條，這就是與真理暗合，沒有任何分別，寂靜無為，稱之為理入。所謂行入，就是四行，其餘的修行方法都包含在這四行之中。是哪四種呢？一是報冤行，二是隨緣行，三是無所求行，四是稱法行。什麼是 報冤行呢？
【English Translation】 English version
卍 New Continued Collection, Volume 63, No. 1217, A Brief Explanation of the Four Practices for Entering the Path of Mahayana by Bodhidharma
A Brief Explanation of the Four Practices for Entering the Path of Mahayana by Bodhidharma
No. 1217-A
Disciple Tanlin Preface
The Dharma Master was from South India in the Western Regions, the third son of a Brahmin king. He was intelligent and quick-witted, understanding everything he heard. Aspiring to the Mahayana path, he renounced his lay life to become a monk, inheriting and promoting the holy lineage of Buddhism, with a mind of emptiness and tranquility, understanding worldly affairs, both internally and externally, his virtue surpassing ordinary people. He was saddened by the decline of the true Dharma in remote areas, so he traveled across mountains and seas to propagate Buddhism in the Han and Wei dynasties. Those who forgot themselves all returned to faith, while those attached to their own views ridiculed and slandered him. At that time, there were only the two monks Daoyu and Huike, who, although young, had lofty aspirations. They were fortunate to meet the Dharma Master and serve him for several years, reverently and respectfully seeking guidance, and were able to understand the Master's true meaning. The Dharma Master, moved by their sincerity, taught them the true Dharma, instructing them on how to pacify the mind, how to practice, how to accord with external things, and how to use expedient means. This is the Mahayana method of pacifying the mind, so that people will not make mistakes. 'Such pacifying of the mind' is wall-gazing (壁觀, bì guān); 'such practice' is the four practices; 'such according with things' is guarding against criticism and suspicion; 'such expedient means' is removing attachments. This is a brief account of the reasons for this.
No. 1217
There are many ways to enter the path, but broadly speaking, there are only two: one is entry through principle (理入, lǐ rù), and the other is entry through practice (行入, xíng rù). Entry through principle means awakening to the essence through teachings, deeply believing that all sentient beings possess the same true nature (真性, zhēn xìng), but it is covered by the dust of external objects and deluded thoughts (客塵妄想, kè chén wàng xiǎng) and cannot be revealed. If one can abandon falsehood and return to truth, concentrating and dwelling in wall-gazing, without self or other, ordinary beings and sages are equal and undifferentiated, firmly abiding without wavering, no longer following textual doctrines, this is in harmony with the truth, without any distinction, quiet and non-active, and is called entry through principle. Entry through practice refers to the four practices; all other practices are included in these four. What are the four? First, the practice of repaying grievances (報冤行, bào yuān xíng); second, the practice of adapting to conditions (隨緣行, suí yuán xíng); third, the practice of seeking nothing (無所求行, wú suǒ qiú xíng); and fourth, the practice of conforming to the Dharma (稱法行, chēng fǎ xíng). What is the practice of repaying grievances?
道行人若受苦時。當自念言。我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。甘心甘受都無冤訴。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。
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。萬有斯空無所愿樂。功德黑暗常相隨逐。三界久居猶如火宅。有身皆苦誰得而安。了達此處故舍諸有止想無求。經曰。有求皆苦。無求即樂。判知無求真為道行。故言無所求行。
四稱法行者。性凈之理目之為法。此理眾相斯空。無染無著無此無彼。經曰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。法體無慳身命財。行檀舍施心無吝惜。脫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。
達磨大師四行觀(終)
No. 1217-B
【現代漢語翻譯】 現代漢語譯本 道行之人若遭受苦難時，應當這樣想：『我往昔無數劫中，捨棄根本而追逐枝末，在各種存在形式中流浪，生起了無數的怨恨，違背傷害了無量眾生。如今雖然沒有犯錯，但這都是我過去所造惡業的果報成熟了，不是天神或他人所能給予的。』甘心樂意地承受，沒有絲毫怨恨訴苦。經書上說：『遇到苦難不憂愁。』為什麼呢？因為認識通達了緣起的道理。這種心念生起時，就與真理相應，將怨恨轉化為精進修道的動力。所以說這是報冤行。 第二，隨緣行。眾生沒有獨立的自我，都是被因緣和業力所牽引。苦和樂都平等地接受，一切都從因緣而生。如果得到好的回報，榮譽等事情，這是我過去所種善因所感得的，如今才能得到，因緣耗盡了也就會消失，有什麼值得歡喜的呢？得與失都隨順因緣，內心沒有增加或減少。喜悅之風不能動搖他的心，暗中契合于道。所以說這是隨緣行。 第三，無所求行。世人長久地迷惑，處處貪戀執著，這就叫做『求』。有智慧的人覺悟了真理，將世俗的觀念顛倒過來，安心於無為，形體隨著因緣運轉。萬事萬物都是空性的，沒有什麼值得願望和喜樂的。功德和黑暗總是相互伴隨。三界長久居住，猶如火宅一般。有身體就有痛苦，誰能得到安寧呢？了達了這個道理，所以捨棄各種執著，停止妄想，沒有絲毫求取。經書上說：『有所求就有痛苦，無所求就快樂。』由此可以判斷，無所求才是真正的修行。所以說這是無所求行。 第四，稱法行。清凈本性的道理，就叫做『法』。這個道理，一切現象都是空性的，沒有污染，沒有執著，沒有彼此的分別。經書上說：『法沒有眾生，能遠離眾生的垢染，所以法沒有我，能遠離我的垢染。』有智慧的人如果能夠相信和理解這個道理，就應當依照法而行。法的本體沒有慳吝，對於身命和財物，行佈施時，內心沒有吝惜。脫離和理解三空（人空、法空、空空），不依賴，不執著，只是爲了去除垢染。依照法來教化眾生，而不執著于表象。這是自己修行，又能利益他人，也能莊嚴菩提之道。佈施是這樣，其餘五度（持戒、忍辱、精進、禪定、智慧）也是這樣。爲了去除妄想，修行六度，但心中沒有『行』的念頭。這就是稱法行。 達摩大師四行觀（終） No. 1217-B
【English Translation】 English version If a practitioner of the Way experiences suffering, they should think to themselves: 'In countless past kalpas (aeons), I abandoned the root and pursued the branches, wandering through various existences, generating countless resentments and harming limitless beings. Although I have not committed any offense now, this is the ripening of the evil karma I created in the past, which cannot be given by gods or humans.' Gladly and willingly endure it, without any resentment or complaint. The sutra says: 'Encountering suffering without worry.' Why? Because one understands the principle of dependent origination. When this thought arises, it is in accordance with the truth, transforming resentment into the motivation for diligent practice. Therefore, it is said to be the practice of repaying grievances (報冤行, bào yuān xíng). Second, the practice of adapting to conditions (隨緣行, suí yuán xíng). Beings have no independent self; they are all driven by conditions and karma. Accept both suffering and happiness equally, as everything arises from conditions. If one receives good rewards, honors, and so on, this is due to the good causes planted in the past, which are now being realized. When the conditions are exhausted, they will disappear. What is there to rejoice about? Gain and loss both follow conditions, and the mind neither increases nor decreases. The wind of joy cannot move their mind, and they are secretly in harmony with the Way. Therefore, it is said to be the practice of adapting to conditions. Third, the practice of seeking nothing (無所求行, wú suǒ qiú xíng). Worldly people are long deluded, greedily clinging to things everywhere, which is called 'seeking'. Wise people awaken to the truth and reverse worldly views, settling their minds in non-action, and their bodies move with conditions. All things are empty, and there is nothing to desire or enjoy. Merit and darkness always accompany each other. Dwelling in the Three Realms (三界, sān jiè) for a long time is like living in a burning house. Having a body is suffering; who can find peace? Understanding this principle, one abandons all attachments, stops妄想(wàng xiǎng, delusional thinking), and seeks nothing. The sutra says: 'Having desires is suffering; having no desires is happiness.' From this, it can be judged that seeking nothing is the true practice of the Way. Therefore, it is said to be the practice of seeking nothing. Fourth, the practice of conforming to the Dharma (稱法行, chēng fǎ xíng). The principle of pure nature is called 'Dharma (法, fǎ)'. In this principle, all phenomena are empty, without defilement, without attachment, without this or that distinction. The sutra says: 'The Dharma has no beings, and can remove the defilements of beings; therefore, the Dharma has no self, and can remove the defilements of self.' If a wise person can believe and understand this principle, they should act in accordance with the Dharma. The essence of the Dharma has no stinginess. When giving alms with body, life, and wealth, the mind has no reluctance. Liberating and understanding the three emptinesses (三空, sān kōng) (emptiness of self, emptiness of phenomena, and emptiness of emptiness), one does not rely or cling, but only seeks to remove defilements. One teaches beings in accordance with the Dharma, without clinging to appearances. This is self-cultivation and also benefits others, and can also adorn the path to Bodhi (菩提, pú tí). Giving alms is like this, and so are the other five perfections (持戒, chí jiè, morality; 忍辱, rěn rǔ, patience; 精進, jīng jìn, diligence; 禪定, chán dìng, meditation; 智慧, zhì huì, wisdom). In order to remove delusional thoughts, one practices the six perfections (六度, liù dù), but without the thought of 'practicing'. This is the practice of conforming to the Dharma. The Four Practices of Bodhidharma (達磨大師四行觀, Dá mó dà shī sì xíng guān) (End) No. 1217-B
(附)達磨大師碑頌
梁武帝蕭衍
楞伽山頂坐寶日 中有金人披縷褐 形同大地體如空 心如琉璃色如雪 匪磨匪瑩恒凈明 披雲卷霧心且徹 芬陀利花用嚴身 隨緣髑物常次悅 不有不無非去來 多聞辨才無法說 實哉空哉離生有 大之小之眾緣絕 剎那而登妙覺心 躍鱗慧海起先哲 理應法水永長流 何期暫涌還暫渴 驪龍珠內落心燈 白毫慧刃當鋒缺 生途忽鳥慧眼閉 禪河駐流法樑折 無去無來無是非 彼此形體心碎裂 住烏去烏皆歸寂 寂內何曾存哽咽 用之執手以傳燈 生死去來如電掣 有能至誠心不疑 劫火燃燈斯不滅 一真之法儘可有 未悟迷途茲是竭
【現代漢語翻譯】 現代漢語譯本 達磨大師碑頌
梁武帝 蕭衍
在楞伽山（Laṅkā Mountain）頂端，他如寶日般端坐，其中有一位金人身披粗布袈裟。 他的形態如同大地般廣闊，他的本體如同虛空般無垠，他的心如同琉璃般清澈，他的顏色如同雪般潔白。 不需打磨也不需雕琢，他恒常清凈光明，撥開雲霧，他的心徹底通透。 用芬陀利花（Puṇḍarīka，白蓮花）來莊嚴自身，隨順因緣，對於世間萬物，他總是感到喜悅。 不執著于有，也不執著于無，非來也非去也，再多的見聞和辯才也無法完全述說。 真實啊，空性啊，遠離了生滅和有無的對立，無論是大是小，都超越了眾多的因緣。 在剎那間證悟了妙覺之心，如同躍出水面的魚鱗，在智慧之海中涌現出先哲。 真理本應如法水般永遠長流，怎料到只是暫時涌現又暫時乾涸？ 驪龍（傳說中的黑龍）的珠內落下了心燈，白毫（Baihāo，佛像眉間白毫）所放的智慧之刃也當鋒缺損。 生命旅途如同驚飛的鳥兒，智慧之眼也閉合了，禪河停止了流動，佛法的橋樑也斷裂了。 無去無來，無是無非，彼此的形體和心都破碎了。 無論是停留還是離去，最終都歸於寂滅，寂滅之中又何曾存在哽咽？ 用執手的方式來傳遞燈火，生死去來如同閃電般迅速。 如果有人能夠至誠不疑，那麼即使劫火燃起，這盞心燈也不會熄滅。 一真之法完全可以證得，尚未覺悟的迷途之人，到這裡就應該停止了。
【English Translation】 English version In Praise of Master Bodhidharma Inscription
Emperor Wu of Liang, Xiao Yan
On the summit of Laṅkā Mountain, he sits like a precious sun, within whom is a golden man wearing a coarse robe. His form is like the vast earth, his essence like boundless space, his heart like clear glass, his color like pure snow. Neither polished nor refined, he is eternally pure and bright, parting the clouds and mist, his heart is thoroughly clear. Using the Puṇḍarīka flower (white lotus) to adorn himself, following conditions, he is always delighted with all things in the world. Not attached to existence, nor attached to non-existence, neither coming nor going, much learning and eloquence cannot fully describe him. Truly, emptiness, free from the duality of birth and existence, whether large or small, transcends all conditions. In an instant, he awakened to the heart of wondrous enlightenment, like scales leaping from the water, the wise sages emerge in the sea of wisdom. The truth should flow eternally like the water of Dharma, how could it only temporarily surge and then temporarily dry up? The lamp of the heart falls within the pearl of the black dragon (Lí Lóng), the blade of wisdom emitted from the white hair (Baihāo) between the eyebrows also breaks at its edge. The journey of life is like a startled bird, the eye of wisdom is also closed, the river of Chan has stopped flowing, and the bridge of Dharma is broken. No going, no coming, no right, no wrong, both forms and hearts are shattered. Whether staying or leaving, all return to stillness, within stillness, how could there be any sobbing? Using the holding of hands to transmit the lamp, the coming and going of life and death are as swift as lightning. If one can be sincere and without doubt, then even if the fire of the kalpa (劫火) ignites, this lamp of the heart will not be extinguished. The Dharma of absolute truth can be fully attained, those lost in delusion who have not awakened should stop here.