達摩大師四行觀

達摩大師四行觀 ［梁］菩提達摩 夫入道多途，要而言之，不出二種。一是理入(reason)；二是行入(practice)。 理入者，謂藉教悟宗，深信含生同一真性，但爲客塵妄想所覆，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，更不隨於文教，此 即與理冥符，無有分別，寂然無爲，名理入也。 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；四稱法行。　 雲何名報冤行(suffering injustice)：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，多起怨憎，違害無限，今雖無犯，是我宿殃惡業果熟，非天非人所與，甘心忍受，都無冤訴。經雲：逢苦不憂，何心故，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(adapting to conditions)：衆生無我，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(seeking nothing)：世人常迷，處處貪著，名之爲求。智者悟真，理將俗反，安心無爲，行隨運轉。萬有斯空，無所願樂。功德黑暗，常相隨逐。三界無安，猶如火宅，有身皆苦，誰得常安？了達此處，息想無求。經雲：“有求皆苦，無求乃樂。”故知無求，真爲道行，是名無所求行也。 四稱法行者(practicing the Dharma)：性淨理體，目之爲法，言解此理，衆相斯空，無染無著，無此無彼。經雲：“法無衆生，離衆生垢故；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，行檀施捨，心無慳惜，達解三空，不倚不著，但爲去垢，感化衆生，亦無化相，此爲自行，複能利他，亦能莊嚴菩提之道。檀施既爾，餘五亦然。除妄修真，行於六度，而無所行，是爲稱法行也。 THE ZEN TEACHINGS OF BODHIDHARMA Translated by Red Pine 1987 Outline of Practice 四行觀 MANY roads lead to the Path, but basically there are only two: reason and practice. To enter by reason means to realize the essence through instruction and to believe that all living things share the same true nature, which isn’t apparent because it’s shrouded by sensation and delusion. Those who turn from delusion back to reality, who meditate on walls,’ the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason. Without moving, without effort, they enter, we say, by reason. To enter by practice refers to four all-inclusive practices: Suffering injustice, adapting to conditions, seeking nothing, and practicing the Dharma. First, suffering injustice. When those who search for the Path encounter adversity, they should think to themselves, "In Countless ages gone by, I’ve turned from the essential to the trivial and wandered through all manner of existence, often angry without cause and guilty of numberless transgressions. Now, though I do no wrong, I’m punished by my past. Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say " when you meet with adversity don’t be upset because it makes sense." With such understanding you’re in harmony with reason. And by suffering injustice you enter the Path. Second, adapting to conditions. As mortals, we’re ruled by conditions, not by ourselves. All the suffering and joy we experience depend on conditions. If we should be blessed by some great reward, such as fame or fortune, it’s the fruit of a seed planted by us in the past. When conditions change, it ends. Why delight In Its existence? But while success and failure depend on conditions, the mind neither waxes nor wanes. Those who remain unmoved by the wind of joy silently follow the Path. Third, seeking nothing. People of this world are deluded. They’re always longing for something-always, in a word, seeking. But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the seasons. All phenomena are empty. They contain nothing worth desiring. Calamity forever alternates with Prosperity! To dwell in the three realms is to dwell in a burning house. To have a body is to suffer. Does anyone with a body know peace? Those who understand this detach themselves from all that exists and stop Imagining or seeking anything. The sutras say, "To seek is to suffer. To seek nothing is bliss." When you seek nothing, you’re on the Path. Fourth, practicing the Dharma.’ The Dharma is the truth that all natures are pure. By this truth, all appearances are empty. Defilement and attachment, subject and object don’t exist. The sutras say, "The Dharma includes no being because it’s free from the impurity of being, and the Dharma includes no self because it’s free from the impurity of self." Those wise enough to believe and understand these truths are bound to practice according to the Dharma. And since that which is real includes nothing worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of giver, gift, or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without becoming attached to form. Thus, through their own practice they’re able to help others and glorify the Way of Enlightenment. And as with charity, they also practice the other virtues. But while practicing the six virtues to eliminate delusion, they practice nothing at all. This is what’s meant by practicing the Dharma.