第四清淨定輪 中英文版

第四清淨定輪
中文原著：隆門圓通法師
英文翻譯：張惠平

第四清淨定輪：先修奢摩他，後修三摩鉢提

若諸菩薩先取至靜，以靜慧心，照諸幻者。便於是中，起菩薩行。此菩薩者名先修奢摩他，後修三摩鉢提。

「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

The Fourth Purified Fixed Turn: Cultivate Samatha First and Samapatti Next

If Bodhisattvas attain extreme stillness, cultivate a wise mind with stillness and shine on all illusions, the Bodhisattva act will arise from these efforts. These Bodhisattvas cultivate Samatha first and Samapatti next.

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 will attain perfect enlightenment which is the Buddhas’ realm. It’s not easy for an ordinary person to attain enlightenment once and stay 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