---
title: "景德傳燈錄 · 菩提達磨略辨大乘入道四行"
description: "景德传灯录由宋代高僧道原编纂，成书于景德年间（1004-1007年），是中国佛教禅宗重要史传类典籍。全书共三十卷，收录自释迦牟尼至五代末年的禅宗祖师1701人，以法脉传承为脉络，记录历代禅师的机缘语录、公案典故。作为现存最早的传灯体著作，该书系统记载了禅宗五家七宗的传承体系，保存了大量珍贵史料，对研究中国禅宗发展史具有不可替代的价值。景德传灯录与五灯会元并称为禅宗两大灯录，被后世奉为禅门经典，不仅影响了宋明理学的发展，更成为东亚禅佛教传播的重要文献依据。"
url: "https://rushiwowen.co/en/r/cmaarccar02pbjy04wgd0t134"
---

### 菩提達磨略辨大乘入道四行弟子曇琳序

> Brief Treatise on the Four Practices for Entering the Mahayana Path

法師者。西域南天竺國。是大婆羅門國王第三之子也。神慧疎朗聞皆曉悟。志存摩訶衍道。故捨素從緇紹隆聖種。冥心虛寂通鑒世事。內外俱明德超世表。悲誨邊隅正教陵替。遂能遠涉山海遊化漢魏。忘心之士莫不歸信。存見之流乃生譏謗。于時唯有道育慧可。此二沙門年雖後生俊志高遠。幸逢法師事之數載。虔恭諮啟善蒙師意。法師感其精誠。誨以真道。令如是安心如是發行如是順物如是方便。此是大乘安心之法令無錯謬。如是安心者壁觀。如是發行者四行。如是順物者防護譏嫌。如是方便者遣其不著。此略序所由云爾。

> The Dharma Master was originally from the Southern Indian kingdom, the third son of the king of a great Brahmin state. With a naturally sharp and clear wisdom, he understood and grasped everything he heard. His aspiration was set on the Mahayana path. Therefore, he left the lay life for monastic practice, carrying on the noble seed of the sages. With a profound mind quiet and empty, he thoroughly understood worldly affairs. Both inner and outer knowledge were clear in him, and his virtue surpassed the standards of the world. With compassion, he lamented that the true teaching was in decline on the borderlands. And so he traveled far across mountains and seas to teach and transform in the lands of Han and Wei. Those with a mind free from attachments all took refuge in faith in him. But those who clung to fixed views instead slandered and criticized him. At that time, there were only two monks, Daoyu and Huike. Though they were young in years, their aspirations were lofty and far-reaching. Fortunate enough to meet the Dharma Master, they served him for several years. With devotion and respect, they inquired and asked for guidance, and were graciously accepted by the Master’s will. The Dharma Master, moved by their sincere dedication, taught them the true path. He instructed them to thus pacify the mind, thus put it into practice, thus accord with things, and thus use skillful means. This is the Great Vehicle method for pacifying the mind — without error or mistake. “Thus pacify the mind” means wall-gazing. “Thus put into practice” means the four practices. “Thus accord with things” means guarding against criticism and blame. “Thus use skillful means” means letting go of all attachments. This is a brief account of the origin — that is all.

夫入道多途。要而言之不出二種。一是理入。二是行入。理入者。謂藉教悟宗。深信含生同一真性。但為客塵妄想所覆不能顯了。若也捨妄歸真凝住壁觀。無自無他凡聖等一堅住不移。更不隨於文教。此即與理冥符無有分別。寂然無為名之理入。行入者。謂四行。其餘諸行悉入此中。何等四耶。一報冤行。二隨緣行。三無所求行。四稱法之行。云何報冤行。謂修道行人若受苦時當自念言。我從往昔無數劫中棄本從末流浪諸有。多起冤憎違害無限。今雖無犯是我宿殃惡業果熟。非天非人所能見與。甘心忍受都無冤訴。經云。逢苦不憂。何以故。識達故。此心生時與理相應。體冤進道故說言報冤行。二隨緣行者。眾生無我並緣業所轉。苦樂齊受皆從緣生。若得勝報榮譽等事。是我過去宿因所感今方得之。緣盡還無何喜之有得失從緣心無增減。喜風不動冥順於道。是故說言隨緣行也。三無所求行者。世人長迷處處貪著。名之為求。智者悟真理將俗反。安心無為形隨運轉。萬有斯空無所願樂。功德黑暗常相隨逐。三界久居猶如火宅。有身皆苦誰得而安。了達此處故捨諸有息想無求。經云。有求皆苦無求乃樂。判知無求真為道行。故言無所求行也。四稱法行。性淨之理目之為法。此理眾相斯空無染無著無此無彼。經云。法無眾生。離眾生垢故。法無有我。離我垢故。智者若能信解此理。應當稱法而行。法體無慳。於身命財行檀捨施心無悋惜。達解三空不倚不著。但為去垢稱化眾生而不取相。此為自行。復能利他。亦能莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想修行六度而無所行。是為稱法行。

> There are many paths to the Way. In brief, they can be summed up as two: the first is "Entering through Principle," and the second is "Entering through Practice." "Entering through Principle" means relying on the teachings to awaken to the core truth. It is a deep conviction that all living beings share the same true nature. However, this nature is obscured by passing, illusory thoughts. If we let go of delusion and return to truth, settling firmly into "wall-gazing," with no sense of self or other, and seeing ordinary people and sages as equal—holding this steadfastly without wavering—we will no longer be carried along by written teachings. This is to be in silent accord with Principle, free from discrimination. This tranquil, effortless state is called "Entering through Principle." "Entering through Practice" refers to four practices. All other practices are contained within these four. What are the four? The first is the Practice of Requiting Resentment. The second is the Practice of Following Conditions. The third is the Practice of Seeking Nothing. The fourth is the Practice of Acting in Accord with the Dharma. What is the Practice of Requiting Resentment? It means that when a practitioner on the path suffers, they should reflect: "Over countless past lives, I have abandoned the root to chase the branches, wandering through all realms of existence. I have stirred up much resentment, enmity, and harm without end. Although I have done no wrong now, this suffering is the ripening of past misdeeds. It is not something given by heaven or others. Therefore, I will bear it willingly, without complaint or grudge." A scripture says: "When encountering hardship, one is not troubled." Why? Because one understands. When this mind arises, it aligns with Principle. Recognizing the karma of resentment and using it to advance on the path—this is called the Practice of Requiting Resentment. Second, the Practice of Following Conditions. Beings have no fixed self; they are turned by conditions and karma. Suffering and joy are both received, but they arise from conditions. If we gain good fortune, honor, or praise, these come from seeds planted in the past; now we merely harvest them. When the conditions end, they are gone. So what is there to be delighted about? Gain and loss depend on conditions, but the mind neither increases nor decreases. Unmoved by winds of joy, it quietly follows the Way. This is called the Practice of Following Conditions. Third, the Practice of Seeking Nothing. The worldly are lost in confusion, clinging to everything, and this is called "seeking." The wise person sees the truth, and their ways run counter to the ordinary. They rest the mind in inaction, their body flows along with the turn of events, and all things are empty—so there is nothing they wish for or delight in. Merit and darkness always follow one another. Living long in the Three Realms is like being trapped in a burning house. Bodies all involve suffering; who can find peace? Realizing this fully, one lets go of all attachments, stops thoughts, and seeks nothing. A scripture says: "All seeking is suffering. Seeking nothing brings joy." We can see clearly that seeking nothing is the true practice of the Way. So it is called the Practice of Seeking Nothing. Fourth, the Practice of Acting in Accord with the Dharma. The principle of essential purity is called the Dharma. This principle is empty of all characteristics, free from defilement, free from attachment, without this or that. A scripture says: "The Dharma is free from beings, because it is free from the stain of beings. The Dharma is free from self, because it is free from the stain of self." If a wise person can believe and understand this principle, they should act in accordance with the Dharma. The Dharma-nature is free from stinginess. In body, life, and wealth, one gives with charity, with no reluctance in the mind. Realizing the threefold emptiness, one clings to nothing, attaches to nothing. All is done only to remove defilement and transform beings, without grasping at appearances. This is self-cultivation, and it also benefits others. It adorns the path of enlightenment. As it is with the giving of charity, so it is with the other five perfections. To practice the Six Perfections for the sake of removing delusion, yet without any thought of practicing—this is called the Practice of Acting in Accord with the Dharma.