Chinese
卍新续藏第 63 册 No. 1217 菩提达磨大师略辨大乘入道四行观 菩提达磨大师略辨大乘入道四行观 No. 1217-A 弟子 昙琳 序 法师者西域南天竺国人。是婆罗门国王第三之子也。神慧疏朗。闻皆晓悟。志存摩诃衍道。故舍素随缁。绍隆圣种冥心虚寂。通鉴世事内外俱明。德超世表。悲悔边隅正教陵替。遂能远涉山海游化汉魏。亡心之士莫不归信。存见之流乃生讥谤。于时唯有道育惠可此二沙门。年虽后生俊志高远。幸逢法师事之数载。虔恭咨启善蒙师意。法师感其精诚诲以真道。令如是安心。如是发行。如是顺物。如是方便。此是大乘安心之法。令无错谬。如是安心者壁观。如是发行者四行。如是顺物者防护讥嫌。如是方便者遣其不着。此略序所由云尔。 No. 1217 夫入道多途。要而言之不出二种。一是理入。二是行入。理入者谓藉教悟宗。深信含生同一真性。但为客尘妄想所覆不能显了。若也舍妄归真。凝住壁观。无自无他。凡圣等一坚住不移。更不随文教。此即与理冥符无有分别。寂然无为名之理入。行入谓四行。其余诸行悉入此中。何等四耶。一报冤行。二随缘行。三无所求行。四称法行。云何。 报冤行。谓修 现代汉语译本 卍新续藏第 63 册 No. 1217 菩提达磨大师略辨大乘入道四行观 菩提达磨大师略辨大乘入道四行观 No. 1217-A 弟子 昙琳 序 法师是西域南天竺国人，是婆罗门国王的第三个儿子。他天资聪颖，一听便明白。立志于大乘佛法，所以舍弃了在家身份而出家，继承和发扬佛教的圣种，内心虚空寂静，通晓世事，内外兼修，德行超越常人。他悲悯边远地区正法衰微，于是远涉重洋来到汉魏弘扬佛法。那些忘却自我的人没有不归信的，而执着于自己见解的人则加以讥讽诽谤。当时只有道育、惠可这两位沙门，虽然年轻，但志向高远。有幸遇到法师并侍奉数年，虔诚恭敬地请教，得以领悟师父的真意。法师感念他们的精诚，便教诲他们真正的佛法，教导他们如何安心，如何修行，如何顺应外物，如何运用方便法门。这是大乘安心之法，使人不会产生错谬。所谓‘如是安心’，就是壁观；所谓‘如是修行’，就是四行；所谓‘如是顺物’，就是防护讥嫌；所谓‘如是方便’，就是去除执着。这里简略地叙述了事情的缘由。 No. 1217 进入佛道的方法有很多，但总的来说不出两种：一是理入，二是行入。所谓理入，就是通过经教开悟，深信一切众生都具有相同的真如本性，只是被客尘妄想所覆盖而不能显现。如果能够舍弃虚妄回归真如，凝神静住于壁观，无自无他，凡夫与圣人平等无二，坚定不动摇，不再随顺文字教条，这就是与真理暗合，没有任何分别，寂静无为，称之为理入。所谓行入，就是四行，其余的修行方法都包含在这四行之中。是哪四种呢？一是报冤行，二是随缘行，三是无所求行，四是称法行。什么是 报冤行呢？
English
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? --------------------------------------------------------------------------------
Chinese
道行人若受苦时。当自念言。我往昔无数劫中弃本从末流浪诸有。多起冤憎违害无限。今虽无犯。是我宿殃恶业果熟。非天非人所能见与。甘心甘受都无冤诉。经云。逢苦不忧。何以故。识达故。此心生时与理相应。体冤进道。故说言报冤行。 二随缘行者。众生无我并缘业所转。苦乐齐受皆从缘生。若得胜报荣誉等事。是我过去宿因所感。今方得之缘尽还无。何喜之有。得失从缘心无增减。喜风不动冥顺于道。是故说言随缘行。 三无所求行者。世人长迷处处贪著名之为求。智者悟真理将俗反。安心无为形随运转。万有斯空无所愿乐。功德黑暗常相随逐。三界久居犹如火宅。有身皆苦谁得而安。了达此处故舍诸有止想无求。经曰。有求皆苦。无求即乐。判知无求真为道行。故言无所求行。 四称法行者。性净之理目之为法。此理众相斯空。无染无著无此无彼。经曰法无众生离众生垢故。法无有我离我垢故。智者若能信解此理。应当称法而行。法体无悭身命财。行檀舍施心无吝惜。脱解三空不倚不着但为去垢。称化众生而不取相。此为自行复能利他。亦能庄严菩提之道。檀施既尔余五亦然。为除妄想修行六度而无所行。是为称法行。 达磨大师四行观(终) No. 1217-B 现代汉语译本 道行之人若遭受苦难时，应当这样想：‘我往昔无数劫中，舍弃根本而追逐枝末，在各种存在形式中流浪，生起了无数的怨恨，违背伤害了无量众生。如今虽然没有犯错，但这都是我过去所造恶业的果报成熟了，不是天神或他人所能给予的。’甘心乐意地承受，没有丝毫怨恨诉苦。经书上说：‘遇到苦难不忧愁。’为什么呢？因为认识通达了缘起的道理。这种心念生起时，就与真理相应，将怨恨转化为精进修道的动力。所以说这是报冤行。 第二，随缘行。众生没有独立的自我，都是被因缘和业力所牵引。苦和乐都平等地接受，一切都从因缘而生。如果得到好的回报，荣誉等事情，这是我过去所种善因所感得的，如今才能得到，因缘耗尽了也就会消失，有什么值得欢喜的呢？得与失都随顺因缘，内心没有增加或减少。喜悦之风不能动摇他的心，暗中契合于道。所以说这是随缘行。 第三，无所求行。世人长久地迷惑，处处贪恋执着，这就叫做‘求’。有智慧的人觉悟了真理，将世俗的观念颠倒过来，安心于无为，形体随着因缘运转。万事万物都是空性的，没有什么值得愿望和喜乐的。功德和黑暗总是相互伴随。三界长久居住，犹如火宅一般。有身体就有痛苦，谁能得到安宁呢？了达了这个道理，所以舍弃各种执着，停止妄想，没有丝毫求取。经书上说：‘有所求就有痛苦，无所求就快乐。’由此可以判断，无所求才是真正的修行。所以说这是无所求行。 第四，称法行。清净本性的道理，就叫做‘法’。这个道理，一切现象都是空性的，没有污染，没有执着，没有彼此的分别。经书上说：‘法没有众生，能远离众生的垢染，所以法没有我，能远离我的垢染。’有智慧的人如果能够相信和理解这个道理，就应当依照法而行。法的本体没有悭吝，对于身命和财物，行布施时，内心没有吝惜。脱离和理解三空（人空、法空、空空），不依赖，不执着，只是为了去除垢染。依照法来教化众生，而不执着于表象。这是自己修行，又能利益他人，也能庄严菩提之道。布施是这样，其余五度（持戒、忍辱、精进、禅定、智慧）也是这样。为了去除妄想，修行六度，但心中没有‘行’的念头。这就是称法行。 达摩大师四行观（终） No. 1217-B
English
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 (报冤行, bào yuān xíng). Second, the practice of adapting to conditions (随缘行, 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 (无所求行, 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 (称法行, 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; 精进, jīng jìn, diligence; 禅定, 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 (达磨大师四行观, Dá mó dà shī sì xíng guān) (End) No. 1217-B
Chinese
(附)达磨大师碑颂 梁武帝萧衍 楞伽山顶坐宝日 中有金人披缕褐 形同大地体如空 心如琉璃色如雪 匪磨匪莹恒净明 披云卷雾心且彻 芬陀利花用严身 随缘髑物常次悦 不有不无非去来 多闻辨才无法说 实哉空哉离生有 大之小之众缘绝 刹那而登妙觉心 跃鳞慧海起先哲 理应法水永长流 何期暂涌还暂渴 骊龙珠内落心灯 白毫慧刃当锋缺 生途忽鸟慧眼闭 禅河驻流法梁折 无去无来无是非 彼此形体心碎裂 住乌去乌皆归寂 寂内何曾存哽咽 用之执手以传灯 生死去来如电掣 有能至诚心不疑 劫火燃灯斯不灭 一真之法尽可有 未悟迷途兹是竭 现代汉语译本 达磨大师碑颂 梁武帝 萧衍 在楞伽山（Laṅkā Mountain）顶端，他如宝日般端坐，其中有一位金人身披粗布袈裟。 他的形态如同大地般广阔，他的本体如同虚空般无垠，他的心如同琉璃般清澈，他的颜色如同雪般洁白。 不需打磨也不需雕琢，他恒常清净光明，拨开云雾，他的心彻底通透。 用芬陀利花（Puṇḍarīka，白莲花）来庄严自身，随顺因缘，对于世间万物，他总是感到喜悦。 不执着于有，也不执着于无，非来也非去也，再多的见闻和辩才也无法完全述说。 真实啊，空性啊，远离了生灭和有无的对立，无论是大是小，都超越了众多的因缘。 在刹那间证悟了妙觉之心，如同跃出水面的鱼鳞，在智慧之海中涌现出先哲。 真理本应如法水般永远长流，怎料到只是暂时涌现又暂时干涸？ 骊龙（传说中的黑龙）的珠内落下了心灯，白毫（Baihāo，佛像眉间白毫）所放的智慧之刃也当锋缺损。 生命旅途如同惊飞的鸟儿，智慧之眼也闭合了，禅河停止了流动，佛法的桥梁也断裂了。 无去无来，无是无非，彼此的形体和心都破碎了。 无论是停留还是离去，最终都归于寂灭，寂灭之中又何曾存在哽咽？ 用执手的方式来传递灯火，生死去来如同闪电般迅速。 如果有人能够至诚不疑，那么即使劫火燃起，这盏心灯也不会熄灭。 一真之法完全可以证得，尚未觉悟的迷途之人，到这里就应该停止了。