..續本文上一頁 staying, and being able to be out of the condition of rest. As the Gātha states, “To skillfully and orderly penetrate in and stay with a condition of absorption, incorporate both mindfulness and negligence, it is much like to train a horse well, letting it stay still or go on in order.” The Lotus Sūtra also observes, “All the bodhisattvas among the assemblages at the presence of Me, have been assiduously making efforts in pursuing the Buddha Path throughout incalculable lifetimes. They are now skillful at penetrating in, staying with, and being able to be out of the myriad conditions of Samādhi. They attained remarkable, ubiquitous supernatural power, also, as they had long engaged in practicing noble disciplines and orderly exercising all kinds of goodness.”[24]

　　是名善入、住、出。如偈說：「進止有次第，粗細不相違；譬如善調馬，欲住而欲去。」《法華經》雲：「此大衆諸菩薩等，已于無量千萬億劫，爲佛道故，勤行精進，善入住出無量百千萬億叁昧，得大神通。久修梵行，善能次第習諸善法。」

　　5. Utilize Skillful Means

　　方便行第五

　　Now, to put śamatha and vipaśyanā meditation into practice, the five expedient skillful means (upāya-kauśalya) shown blow are helpful and thus required beforehand.

　　夫修止觀，須具方便法門，有其五法：

　　Firstly, have skillful desires, i.e., longing to be relieved from worldly illusions and to accomplish all the levels of meditative absorptions and insightfulness. Desires as such are originally embraced by the power of wholesome aspiration, ambition, appetite, or willingness, which constantly encourages a meditator to seeking profound meanings of the Buddha Dharma. Therefore, skillful desires are oftentimes found essential. As the Buddha himself once said, “[To be able to attain] all virtues [that lead to deliverance], skillful desires altogether play a major role.”[25]

　　一者、欲。欲離世間一切妄想顛倒，欲得一切諸禅智慧法門故。亦名爲志，亦名爲願，亦名爲好，亦名爲樂。是人志願好樂一切諸深法門故，故名爲欲。如佛言曰：「一切善法，欲爲其本。」

　　Secondly, keep on to vīrya, the right efforts. Continuously and assiduously engage in right endeavors to observe the Rules and drive away the five covers. Do it as drilling a piece of wood to make fire, the work should not be set aside till a sign of smoking fire appears.

　　二者、精進。堅持禁戒，棄于五蓋，初夜後夜專精不廢；譬如鑽火未熱，終不休息，是名精進善道法。

　　Thirdly, take up the samyak-smrti, the skillful mindfulness, to discern that the world is largely established upon swindles and turbidities, and that noble and respectable is dhyāna. If dhyāna is attained, then all pure wisdom will engender, and all kinds of supernatural power can be achieved, thus being able to become enlightened and save beings from afflictions.

　　叁者、念。念世間爲欺诳可賤，念禅定爲尊重可貴。若得禅定，即能具足發諸無漏智，一切神通道力，成等正覺，廣度衆生，是爲可貴，故名爲念。

　　Next, develop the kauśalyajñāna, the skillful insight. Apply such insight to distinguish conditioned secular happiness from unconditioned, pure happiness produced by tranquility and right discernments. Knowing that the former is pertaining to passion, affliction, and instability; resulting from the laws of karma. On the contrary, the latter is the way leading to the stopping of stress and passion, to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding; it is pure and quiescent in nature, worthy of pursuing.

　　四者、巧慧。籌量世間樂、禅定智慧樂，得失輕重。所以者何？世間之樂，樂少苦多，虛诳不實，是失、是輕。禅定智慧之樂，無漏、無爲，寂然閑曠，永離生死，與苦長別，是得、是重。如是分別，故名巧慧。

　　Next, develop the eka-citta, the singleness of the mind, to discern on that the world is fabricated, delusive and aversive; that the stages of insight and the supramundane fruitions are favorable. Thus, please the mind to the practice of śamatha and vipaśyanā, to seek enlightenment by means of employing the non-dual cognition. In doing this, the mind will be determined and indestructible as strong as a diamond that even the deva-putra-māra, the Heavenly Destroyer, and those of other cults, the Outsiders cannot obliterate. It will never draw back, even though it might f…

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