「先取至靜」

 

先修止的功夫，面對外境的變化，先不動。

若先止去跟隨外境的心，這種思慧仍以思辨為主，不到定心觀照，所以面對情境還要稍加思索，頂多因為熟練而不假思索，立即呈現空義的理解。

 

先有作意的功夫，不動才能有觀見的契機，這是需要修習的，以此發展出認識心性的力量。

 

「以靜慧心，照諸幻者」

從無始以來，佛性一直在眾生之內。透過止靜的歷程，我們可以看見原來自性被遮蓋在厚重的無明和煩惱之中。這時止的功夫愈發成熟，

靜定生慧，出現了般若智慧之光，自然證到了一切都如夢幻般不真實。

 

佛法中常以「止觀」來代替「定慧」，因而有「止觀雙修」、「定慧等持」的說法。先要能止，要到修慧，也就是止觀雙運，才能觀照空性。

 

「便於是中，起菩薩行」

在止觀即將成就時，不必再刻意用功夫。放下對止觀功夫的取相，不假作意，止觀自然地現前。所謂空亦復空，般若亦不可得，能觀的般若智和所觀的無性空，能所二者俱泯，善入於寂滅，這才發起無漏慧。

 

《楞嚴經》云：「淨極光通達，寂照含虛空，卻來觀現世間，猶如夢中事。」六塵對六根的作用不起，也就是身心所處的環境，不再會為自己帶來困擾和執著。

 

到了這種程度，就會得到圓滿的覺悟，這是佛的境界，普通人不容易一次覺悟便永遠覺悟，不可能一覺悟就是圓滿的覺悟。所以先從粗到細，從表面到潛在的所有煩惱都清淨了，如此菩薩行中，自能有所成就。

 

釋隆門圓通 合十

 

Attain Extreme Stillness First:

 

Cultivate Stopping first.  When facing changeful outer circumstances, such thought and wisdom are based on speculation, which is still a little far away from observation.  So, in face of situations, you still have to give a little thought.  At most, because you have become skillful, you don't bother to give thought.  Then suddenly you will  understand the meaning of emptiness.

 

Be attentive and alert first, then when in non-action you will have the chance to observe.  This needs to be practiced, and with this, force will be developed for you to know your mind.

 

Cultivate a Wise Mind with Stillness That Shines on All Illusions：

 

The Buddha nature has always been in the sentient beings since the Non-beginning Era.  Through stillness you can see your original self-nature covered by heavy ignorance and afflictions.  At this point, the Stopping grows more matured and can bring wisdom.

The light of prajna wisdom appears and it is confirmed that everything is as unreal as a dream.

 

In the Buddhist doctrine, "Stopping and Observing " is often used to replace "Stillness and Wisdom."  So the terms "Dual Cultivation of Stopping and Observing" and "Equal Upholding of Stillness and Wisdom" came into being.  Attain stillness first and then cultivate wisdom.  This is the dual cultivation of Stopping and Observing. Only in this way can you observe emptiness.

 

Bodhisattva Act Will Arise from These Efforts:

 

When Stillness and Observation is almost accomplished, you don't have to intentionally put efforts on it.  Instead, you should let go of the phenomena from it and you don't have to be alert and attentive.  

Then Stopping and Observing will naturally arise. This is so called emptiness is still empty and prajna is unattainable.  If both observable prajna wisdom and non-nature emptiness being observed are extinct, then Anasrava (wisdom of no-leakage) arises.

 

The Shurangama Sutra goes, "the pure transcendental light is accessible from all sides and shines on the whole universe.  Whatever is observed in the secular world is like a dream."  The Six Contaminations do not take effect on the Six Consciousnesses, i.e., the surroundings will not bring vexations and adherence anymore.

 

To this extent, you attain perfect enlightenment which is the Buddhas' realm.  It's not easy for an ordinary person to attain enlightenment once and stayed enlightened forever.  Also, it's impossible for an ordinary person to attain enlightenment once and stay enlightened perfectly.  So, do it from coarse to fine, from the surface to the moment when all afflictions are purified.  Naturally you will achieve from such a Bodhisattva act.

 

Shih Longmen Yuantong,

Palms together

 

 

第五清淨定輪: 先修奢摩他，後修禪那。

 

若諸菩薩以靜慧故，證至靜性，便斷煩惱，永出生死。此菩薩者名先修奢摩他，後修禪那。

 

說到靜，一般人都會想到打坐，打坐是修靜的一種練習。真正的靜必須忘掉了身體，忘掉了感覺，心念真正靜下來。這並不是指無知或昏沈、掉舉。

 

「證至靜性」，唯識談到識與根和塵混合在一起的作用，有四分：相分、見分、自證分、證自證分。這就是唯識所講的證自證分，或稱證自證量。

 

精進於行止，則意指菩薩道的修習，從認識所知的一切存在之相，緣其所變相而起照見作用，這樣的認識力有一種功能，有別於知見分之用，能看到「諸相非真」，而這並非最深的悟道。還要更深一層的證到，原來你的見分裡還有一層的主觀性，包含了主體和客體，由靜而發慧。繼續用功，時候到了、證到了、悟到了「諸法空相」，才能斷煩惱，所謂頓斷煩惱，就是跳出了生死。禪宗大都是走這種路線。

 

唯有在覺醒中，才不受迷妄情緒帶入生死輪迴之中。任何迷妄的念頭都被視為如幻且無根，對此直接體證達到穩定之後，有某些了悟層次極高的大師說:「此處岩石是柔軟的」那麼他們在那裡留下了腳印。

 

精進於禪修，涉及到生起次第。行者功行加深，就不常會落入思惟的陷阱中。當概念思惟像斷線的風箏，消融在無念的曠野中，單純的平靜，忘掉色身之受，不再去感、去應，在無二的覺性中獲得穩定。

 

釋隆門圓通 合十

 

The Fifth Purified Fixed Turn:  Cultivate Samatha First and Dhyana Next

 

If Bodhisattvas attain ultimate nature of non-action, sever vexations forever, and get out of life -and-death forever because of their wisdom of non-action, then we can say that they cultivate Samatha first and Dhyana next.

 

When it comes to non-action, most people will think of meditation. Meditation is a practice of non- action, but when practicing the real non-action, you have to forget your body and feelings and really calm your mind down. This does not mean ignorance or drowsiness.

 

Attaining Ultimate Nature of Non -action: the School of Consciousness- only mentions the mixture of consciousness, root and contamination which take effects and can be divided into 4 parts: form, view self-confirmation and confirmation of self -confirmation.  This is what the School of Consciousness-only calls confirmation of self-confirmation.

 

 "Being diligent in the behaviors" refers to the practice of the Bodhisattva way which starts from knowing all the known existing phenomena to illuminating and seeing according to the variant phenomena.   Such a knowing has a function that is different from understanding and view: one is able to see that all phenomena are unreal. But this is not the deepest realization.

 

Rather, one should more deeply confirm that there is a subjectivity in his view which contains a subject and an object. Non-action may produce wisdom. keep working hard.  At the ripe time, when one confirms and realizes that all Dharmas are empty, he will be able to remove vexations.  The so-called sudden removal of vexations means one is free from life-and-death. The School of Zen mostly follows this path.

 

Only when one is awake will he not be brought into Samsara by delusions. Any improper thought is regarded as illusory and rootless. After such a direct realization becomes steady, some masters who are highly enlightened say, "The rocks here are soft."  Then they leave footprints there.

 

Being diligent in meditation may involve the order of life-and-death. Practitioners who work harder will not fall into the trap of thoughts. When concepts and thoughts disappear in the thoughtless wild like a cordless kite, one will purely stay calm and forget the feelings of the body.  He will neither feel nor respond.  He will be steady in the equal awareness.

 

Shih Longmen Yuantong,

Palms together

 

禪那非禪定，而禪定有時指的是「禪那」，有時指「定」。

外離相即禪，內不亂即定，外禪內定，故名禪定。

 

「唯滅諸幻」

概念思惟像個躡手躡腳的小偷，不斷闖入偷走我們的"覺性"。而我們不是想辦法去捉住它、消滅它，而是看著它的來去，直到它面對著空空蕩蕩的房間，再無可偷。

 

「不取作用，獨斷煩惱」

諸幻，指的是不要受這些現象欺騙了，不去執著、不去沾染，不要太認真，不隨外相起舞。

 

「煩惱斷盡，便證實相」

若欲以觀修出入息和念佛而定心，在進入止觀時，就要觀察呼吸和佛號的無自性。將注意力轉移到呼吸和念佛上。

 

由現觀呼吸的如幻無自性到一切法的如幻無自性，其實是一體直入的，就像用火燒一堆稻草，火剛剛點著，很快就把一堆稻草完全燒盡。般若智慧的觀照，斷卻煩惱，煩惱斷盡，便證實相，由少而多、由點而遍，也是如此！

 

實相無相，般若實相，圓滿清淨，名單修禪那。

禪那不是禪定，正確的翻譯叫正思維。

用智慧觀察清楚、思考清楚，直至思無所思，覺無所覺。

那時住哪裡？住於本覺中。

 

在覺性的當下，念頭沒有力量可以駐留，在無二覺性的火焰中消弰殆盡。行者若能竭盡全力修習，就能達到證悟之境。

 

釋隆門圓通 合十

 

Dhynan is not Dhyana-Samadhi, which sometimes means Dhynan and sometimes means stability.  To get away from forms externally is Zen (Dhynan) and to remain orderly internally is stability (Samadhi ).  When combined, the two mean Dhyana-Samadhi.

 

Termination of All Illusions:  concepts and thoughts are like a thief that walks quietly on tiptoe and enters our perceptions.  We should not try to catch him or kill him, but should watch him come and go until he has nothing to steal in the empty room.

 

Seeking No Effects and Severing All Afflictions:  we should not be cheated by all illusions, and neither should we be attached to and infected by them.  Also, don't take them seriously and don't parrot outer phenomena.

 

 

After All the Afflictions Are Severed, Real Forms Are Attained:  if we want to attain a calm mind by observing the inhaling and exhaling and being mindful of Buddhas, we have to observe the non-self-nature of the breathing as well as Buddhas' names when we enter the status of Stopping and Observing.

 

The visualization of breathing and all Dharmas as illusory and without self-nature is conducted in an integral and straightforward way.  This is just like the way we burn a bundle of straw.  Once the fire is lit, it will burn up the straw quickly.  The same is true of severing afflictions with prajna (wisdom) and attain real forms little by little.

 

Real forms are without forms.  The prajna real forms are perfect and pure.  This is called Sole Cultivation of Dhyana.  Dhyana is not Dhyana-Samadhi but right thoughts.  Observe and think clearly with wisdom until you reach the realm of "nothing to think about and nothing to perceive."  Then where are you? You are in the innate perception.

 

Within the enlightened nature, thoughts are unable to stay, and will completely disappear in the flame of the unique enlightened nature.  If practitioners can do their best to cultivate, they can reach the realm of enlightenment.

 

Shih Longmen Yuantong,

Palms together

 

《大方廣圓覺修多羅了義經》中，世尊回答辯音菩薩的提問:一切菩薩及末世眾生，依於未覺幻力修習。爾時便有二十五種清淨定輪，名菩薩二十五輪，是一切菩薩修行。

 

 

行者當持梵行，寂靜思惟，求哀懺悔，經三七日，於二十五輪，各安標記。至心求哀，隨手結取，依結開示，便知頓漸。一念疑悔，即不成就。

 

《大智度論》：「一切禪定攝心，皆言三摩提，秦言正心行處，是心從無始世來常曲不端，得此正心行處，心則端直，譬如蛇行常曲，入竹筒中則直。」

 

摩鉢提，又云等至，指遠離昏沈、掉舉後，能持心、所持心，相續平等離於欲染。身心在安和的狀態，此時，看整個世界是清淨、光明，即三摩地的境界。能如此觀見，非是理論而已，必須實際修行才有把握。

 

 

三摩鉢提譯曰觀、見，種種觀察，等觀見事理也。娑婆世界又云堪忍，此世界眾生安忍於十惡，忍受諸煩惱，不肯出離，謂娑婆國土為三惡五趣雜會之所。《法華玄贊》云：「梵云索訶，此云堪忍，諸菩薩等行利樂時，多諸怨嫉眾苦所惱，堪耐勞倦而忍受故，因以為名。」

 

古靈禪贊禪師有一詩偈： 「蠅愛尋光紙上鑽，不能透過幾多難。忽然撞著來時路，始信平生被眼瞞。」「唯觀如幻，以佛力故，」對於現實生活中的喜怒哀樂，以及是非、善惡，如果仔細探究，這些其實是與自己不相干的。

 

 

《金剛經》云：「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」這說明生活的世界如夢幻般地不實在。「唯觀如幻」，佛經常講一切如夢如幻，形容人生如夢。實際上，這夢幻也是一個實在學習的境界。

 

入三摩地可以「變化世界」，產生種種作用。「變化世界種種作用，備行菩薩清淨妙行」。

觀察體會"只有依存"的狀態，時機成熟，忽然發現對於一切是世俗假名有，然自性不可得，深觀抉擇，而得空有無礙的正見。

 

「陀羅尼不失寂念及諸靜慧」

單修三摩缽提，是定慧等持之意。一邊是定力，一邊是慧力。智慧的發揮是動相，在修如幻觀的動相中仍須保持定力。

 

隆門圓通 合十

 

In the Consummate Enlightenment Sutra, the Buddha answered the question raised by

Bien-Yin Bodhisattva , " All the Bodhisattvas and latter day sentient beings cultivated according to the Unenlightenment and Illusion.  So at that time there were 25 pure fixed turns that were called Bodhisattvas' 25 turns in which all Bodhisattvas were practicing."

 

Practitioners should uphold the Purified Cultivation (Brahmacarya).  They should pursue the calm thinking, ask for pity, and repent.  Twenty-one days later, each of the turns will be marked.  Ask for pity sincerely and conveniently make a knot (as a mark).  Disclosure will be made according to the knot, and how much progress a practitioner has made will be clearly shown.  Anyone who has a thought of doubt and regret will not make achievements.

 

The Treatise on the Great Perfection of Wisdom says, "All cultivations of Zen and concentration focus on Samadhi.  This was called 'a right mind taking effect' in the Chin Dynasty language.  Our mind has been crooked since the non-beginning age.  If we have such a right mind taking effect, our mind will be straightened.  This is similar to a snake that moves in a crooked way and will become straight after entering a bamboo pipe.

 

Smapatti also means “equally arrive," which means that when one is away from a groggy and chaotic mind, what he hears and his right perception are equally free from the contamination of longing.  With a peaceful mind, one sees the entire world as pure and bright, which is in the realm of Samadhi.  Such a way of observation is not just a theory but should be cultivated practically.

 

Samapatti can be translated as observe or view, meaning various kinds of observations and seeing the truths.  The Saha world is also called Bearing, where the living beings bear the Ten Evils and afflictions, and are unwilling to get out of them.  The Saha world is regarded as a cohabitation of Three Evils and Five Realms.  Treatise on the Lotus Sutra goes, "What's called Saha in Sanskrit is called Bearing here.  When Bodhisattvas are benefiting sentient beings, they're often troubled by complaints and jealousy, but they still can bear the tiredness.  This is how this world is named."

 

Here is a verse by Master Kulingzentsan: The fly loves to seek light and bore on paper, but has difficulty in boring into it.  Suddenly it sees the way it took earlier, and only at this moment does it realize that it has been cheated by its own eyes.

 

Due to the Buddhas' power, we can see things as illusory.  If we can carefully look into the joy, anger, sadness and happiness as well as good and evil, then all these will be irrelevant to us.

 

The Diamond Sutra says,"All the beings are just like a dream and illusion, as well as dew and fire-flag, so we should treat them as they are."  This tells us that the world we are in is illusory and unreal.  Hence we should see things as illusory.  Buddhist Sutras often point out that everything is illusory and human life is like a dream.  In fact, such an illusion is also a realm for us to learn.

 

When entering Samadhi, we can change the world and take various effects. "When changing the world and taking various effects, Preparation Bodhisattva is doing pure and wondrous deeds."

 

When we observe and realize the state of "sole independence, " at the right time we will find out that everything is worldly with false existence.  The self-nature cannot be attained.  If we deeply observe and choose, we'll have the right view of empty existence without hindrance.

 

"In Dharani, silent thoughts and silent wisdom are still kept."  In the sole practice of Samapatti, constant force and wisdom force are equally upheld.  Bringing wisdom into play is a mobile phenomenon and in the mobile phenomenon of cultivating Illusion Observation, we have to keep our constant force.

 

Shih Longmen Yuantong, 

Palms together

 

The Consummate Enlightenment Sutra 

 

Bien-Yin Bodhisattva asks, "World-Honored one, such is a rare Dharma approach which is convenient for all the Bodhisattvas to cultivate.  How many of them are cultivating under the Consummate Enlightenment Approach ?"

The Buddha tells Bien-Yin Bodhisattva, "All Tathagatas are perfectly enlightened and purified, and originally there were no cultivation and cultivators.  All the Bodhisattvas and latter day sentient beings cultivated according to the Unenlightenment and Illusion.  So, at that time there were 25 pure fixed turns.  Virtuous man, such turns are called Bodhisattvas' 25 turns in which all Bodhisattvas are practicing.

 

The Bodhisattvas and latter day sentient beings that abide by such cultivation turns should uphold the Purified Cultivation (Brahmacarya).  They should pursue the calm thinking, ask for pity, and repent.  Twenty-one days later, each of the turns will be marked.

 

Ask for pity sincerely and conveniently make a knot (as a mark).  Disclosure is made according to the knot, and how much progress a practitioner has made will be clearly shown.  Anyone who has a thought of doubt and regret will not make achievements.

《瑜伽師地論》云：「菩薩於此善聽、善受。言善通利，意善尋思，見善通達。即於如所善思惟法，獨處空閑，作意思惟。」

「唯取極靜」，如是正行多安住故，只求靜，由靜的力量可以永斷煩惱障。身輕安及心輕安，是名奢摩他。

 

 

 

在日常生活中，心念集中專一，在持續「止」之運行之下，自性終將得見。由於定心專注，外境的呈現，就只是化現，不入、不跟、不隨，寧心收攝，呈現出開闊、細緻、穩定的心性。

 

進一步對於五蘊和合無我，清晰能止，所認為實在的人、事、物和整個世界也是如幻無自性，乃至內在的心理活動——情緒、思想、意念、覺知都是如幻無自性的，停止對一切相的分別心。

 

完全清除所知見，知見清淨，般若慧眼清澈明亮，當下就能照見諸法的空性，一切法當下都如幻影一般，有、無，生、滅，一、異，去、來都是不可得的。

 

由於能止靜的結果，思考、概念漸漸變少。連一呼一吸都能清清楚楚，念佛也能念念覺醒、明明白白。熄滅一切散亂煩惱，達到身與心的輕安，而進入定境，如此亦是「不起於座，便入涅槃」，這樣也可以有所成就。

釋隆門圓通 合十

 

 

Here is a passage in Yogācāryabhūmi: "Bodhisattvas are able to listen, accept, fluently recite, remember and ponder over the content, and correctly understand the content.  Practitioners should attentively think about the Dharma when they are alone."  Working on the utmost calm is a right cultivation that makes practitioners settle down their minds and seek calm only.  The force of calm can help eradicate afflictions and make practitioners light and peaceful both mentally and physically.  This is called Samatha.

 

In our daily life, we should concentrate our minds.  Under the operation of "stopping," our innate nature will be revealed. Because of concentration, the appearance of outer situations is just a manifestation. We should not take it to the heart, and neither should we follow it.  Rather, we should shut our consciousnesses with a peaceful mind and manifest our wide, delicate and steady nature.

 

 Furthermore, we should think of the combination of the Five Skandas as  unreal and should clearly know when to stop depending on them.   We used to regard people, matters, objects and   the whole world as real, but they are in actuality illusive and without shambhala (self - nature).   Even our inner psychological activities, such as emotions, thoughts, perceptions and consciousnesses are all illusive and without svavbhava .  We should stop our discrimination against all phenomena.

 

Clean away all your understanding and views.  Once they are pure, your eyes of parajna wisdom will become clear and bright. And you can see that all dharmas are empty and are like illusive shadows. Existence, non- existence, arising, cease, unity, differences, coming and going are all unattainable.

 

Because we are able to stop and calm, all our thoughts and concepts become less and less, and each breathing becomes clear.  Also, we can chant the names of Buddhas very clear- headed.  If we can get rid of all chaotic vexations and make our bodies and minds light and peaceful and enter a fixed situation, then this is also "entering Nirvana without leaving the seat."  By doing so, we can also achieve.

 

Shih Longmen Yuantong,

Palms together

 

第二清淨定輪: 單修三摩鉢提

若諸菩薩唯觀如幻，以佛力故，變化世界種種作用，備行菩薩清淨妙行。於陀羅尼不失寂念及諸靜慧。此菩薩者名單修三摩鉢提。

 

三摩鉢提譯曰觀、見，種種觀察，等觀、見事理也。三摩鉢提，又云等至，指遠離昏沈、掉舉後，能持心、所持心，相續平等離於欲染。身心在安和的狀態，此時，看整個世界是清淨、光明，即三摩地的境界。能如此觀見，非是理論而已，必須實際修行才有把握。

 

《法華玄贊》云：「梵云索訶，此云堪忍，諸菩薩等行利樂時，多諸怨嫉眾苦所惱，堪耐勞倦而忍受故，因以為名。」娑婆世界又云堪忍，此世界眾生安忍於十惡，忍受諸煩惱，不肯出離，謂娑婆國土為三惡五趣雜會之所。

 

晉經云:「一切法界如幻，諸佛法如電，菩薩行如夢，所聞法如響，一切世界如化。」業報所起，一切眾生猶如畫像，種種化現，皆由心畫。眾生漂溺從因，無明未盡，亦是夢境。

 

古靈禪贊禪師有一詩偈： 「蠅愛尋光紙上鑽，不能透過幾多難。忽然撞著來時路，始信平生被眼瞞。」

行者當應智慧觀察，勿令此心墮於邪網。當勤正念，不取不著，則能遠離是諸業障。智論有喻云:譬如繩能緣一切物，唯不能緣火焰。魔亦如是，能緣一切法，唯不能緣諸法實相。若入實相，魔即實相，無能起作，何所惑哉。

 

「唯觀如幻，以佛力故」對於現實生活中的喜怒哀樂，以及是非、善惡，如果仔細探究，這些其實是與自己不相干的。

「唯觀如幻」，佛經常講一切如夢如幻，形容人生如夢。實際上，這夢幻也是一個實在學習的境界。河水不趣兩岸，不斷中流，得以歸海。菩薩以離有無之悲智度眾生，如船師不住兩岸，生死長河中度生無量無邊。以悲智唯是一心，當不住生死時，即不住於涅槃。入三摩鉢提可以「變化世界」，觀察體會"只有依存"的狀態，時機成熟，忽然發現世俗假名有，然自性不可得，深觀抉擇，而得空有無礙的正見。產生種種作用，備行菩薩清淨妙行。

 

「陀羅尼不失寂念及諸靜慧」單修三摩缽提，是定慧等持之意。一邊是定力，一邊是慧力。智慧的發揮是動相，在修如幻觀的動相中仍須保持定力。

釋隆門圓通 合十

第一清淨定輪:單修奢摩他

若諸菩薩唯取極靜，由靜力故，永斷煩惱究竟成就，不起于座便入涅槃。此菩薩者名單修奢摩他。

 

十行品云: 「菩薩摩訶薩，於無量劫修諸行時，終不惱亂一眾生，令失正念。」

不亂眾生，果無亂。

不壞正法，智廣大。

不斷善根，眾生善因得相續。

行者當止得止，對境審心，憶因念緣，觀真起用，心不惑亂。雖遇惡聲困境，此皆無損。所謂正念不亂，境界不亂，三昧不亂。

 

《瑜伽師地論》云：「菩薩於此善聽、善受。言善通利意，善尋思，見善通達。即於如所善思惟法，獨處空閑，作意思惟。」

 

「唯取極靜」，只求靜，如是正行多安住故。在日常生活中，心念集中專一，在持續「止」之運行下，自性終將得見。由於定心專注，外境的呈現，就只是化現，不入、不跟、不隨，寧心收攝，呈現出開闊、細緻、穩定的心性。

 

「由靜力故，永斷煩惱究竟成就」由靜的力量，進一步對於五蘊和合清晰能止。所認為實在的人、事、物和整個世界也是如幻無自性，乃至內在的心理活動——情緒、思想、意念、覺知都是如幻無自性的。

 

完全清除所知見，知見清淨，般若慧眼清澈明亮，當下就能照見諸法的空性，一切法當下都如幻影一般，都是不可得的。停止對一切相的分別心，可以永斷煩惱障。

 

由於能止靜，思考、概念漸漸變少。連一呼一吸都能清清楚楚，念佛也能念念覺醒、明明白白。熄滅一切散亂煩惱，達到身與心的輕安而入定境，如此亦是「不起於座，便入涅槃」，這樣也可以有所成就。

釋隆門圓通 合十

 

 

第一清淨定輪:單修奢摩他

若諸菩薩唯取極靜，由靜力故，永斷煩惱究竟成就，不起于座便入涅槃。此菩薩者名單修奢摩他。

 

楞嚴經中云:「狂心若歇,歇即菩提。」那麼何謂「狂心」呢﹖

就是指妄想妄念和執著。貪念不斷，念念追求，永無停止！瞋心怒火一起，瞬間火燒功德林！癡心妄念，沉迷深淵，無法自拔！

一個接著一個的妄念，如滔滔江水，泛濫成災。又如狂奔野象，損傷苗稼無以數計。若無止靜的修持，往往會執著於外界的一切境界，心的追求永不停歇。

 

那麼如何住心不動呢﹖

《金剛經》中，須菩提問世尊:「希有世尊！如來善護念諸菩薩，善付囑諸菩薩。世尊！善男子、善女人發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」

佛回答須菩提:「諸菩薩摩訶薩，應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心。應無所住而生其心。」

這就是止的功夫，狂心頓歇、歇即菩提，放下執念便能悟佛境界。

行者當止得止，對境審心，憶因念緣，觀真起用，心不惑亂。雖遇惡聲困境，此皆無損。所謂正念不亂；境界不亂；三昧不亂。

 

「唯取極靜」，只求靜，如是正行多安住故。在日常生活中，心念集中專一，在持續「止」的運行下，自性終將得見。由於定心專注，外境的呈現，就只是化現，不入、不跟、不隨，寧心收攝，呈現出開闊、細緻、穩定的心性。

 

「由靜力故，永斷煩惱究竟成就」

由靜的力量，進一步對於五蘊和合清晰能止。所認為實在的人、事、物和整個世界也是如幻無自性，乃至內在的心理活動——情緒、思想、意念、覺知都是如幻無自性的。

 

放下所知見，心更開闊了，乃至完全清除所知見，知見清淨，般若慧眼清澈明亮，當下就能照見諸法的空性，一切法當下都如幻影一般，都是不可得的。停止對一切相的分別心，可以永斷煩惱。

 

由於能止靜，思考、概念漸漸變少。連一呼一吸都能清清楚楚，念佛也能念念覺醒、明明白白。熄滅一切散亂煩惱，達到身與心的輕安而入定境，如此亦是「不起於座，便入涅槃」。

圓通 合十