..续本文上一页 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。如偈说：「进止有次第，粗细不相违；譬如善调马，欲住而欲去。」《法华经》云：「此大众诸菩萨等，已于无量千万亿劫，为佛道故，勤行精进，善入住出无量百千万亿三昧，得大神通。久修梵行，善能次第习诸善法。」

　　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.

　　夫修止观，须具方便法门，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。欲离世间一切妄想颠倒，欲得一切诸禅智慧法门故。亦名为志，亦名为愿，亦名为好，亦名为乐。是人志愿好乐一切诸深法门故，故名为欲。如佛言曰：「一切善法，欲为其本。」

　　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、精进。坚持禁戒，弃于五盖，初夜后夜专精不废；譬如钻火未热，终不休息，是名精进善道法。

　　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.

　　三者、念。念世间为欺诳可贱，念禅定为尊重可贵。若得禅定，即能具足发诸无漏智，一切神通道力，成等正觉，广度众生，是为可贵，故名为念。

　　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。筹量世间乐、禅定智慧乐，得失轻重。所以者何？世间之乐，乐少苦多，虚诳不实，是失、是轻。禅定智慧之乐，无漏、无为，寂然闲旷，永离生死，与苦长别，是得、是重。如是分别，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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