T18n0917_無畏三藏禪要
大正藏第 18 冊 No. 0917 無畏三藏禪要
No. 917
無畏三藏禪要(海仁睿)
中天竺摩伽陀國王舍城那爛陀竹林寺三藏沙門諱輸波迦羅。唐言善無畏。剎利種豪貴族。共嵩岳會善寺大德禪師敬賢和上。對論佛法。略敘大乘旨要。頓開眾生心地令速悟道。及受菩薩戒。羯磨儀軌。序之如左。
夫欲入大乘法者。先鬚髮無上菩提心受大菩薩戒身器清凈。然後受法。略作十一門分別。
第一發心門 第二供養門 第三懺悔門 第四歸依門 第五發菩提心門 第六問遮難門 第七請師門 第八羯磨門 第九結界門 第十修四攝門 第十一十重戒門
第一發心門
弟子某甲等。歸命十方一切諸佛諸大菩薩大菩提心。為大導師。能令我等離諸惡趣。能示人天大涅槃路。是故我今至心頂禮。
第二供養門(次應教令運心。遍想十方諸佛。及無邊世界。微塵剎海。恒沙諸佛菩薩。想自身於一一佛前。頂禮讚嘆供養之)
弟子某甲等。十方世界所有一切最勝上妙。香華幡蓋種種勝事。供養諸佛及諸菩薩大菩提心。我今發心盡未來際。至誠供養至心頂禮。
第三懺悔門
弟子某甲。自從過去無始已來。乃至今日。貪瞋癡等一切煩惱。及
【現代漢語翻譯】 現代漢語譯本 《無畏三藏禪要》
大正藏第 18 冊 No. 0917 無畏三藏禪要
No. 917
無畏三藏禪要(海仁睿)
中天竺摩伽陀國（Magadha）王舍城（Rajagrha）那爛陀竹林寺（Nalanda Vihara）三藏沙門，法號輸波迦羅（Subhakarasimha），漢譯名為善無畏。剎帝利（Ksatriya）種姓的豪門貴族。與嵩岳會善寺大德禪師敬賢和上，共同討論佛法，簡要敘述大乘佛教的宗旨要義，迅速開啟眾生的心地，使之領悟佛道，以及傳授菩薩戒的羯磨儀軌。現將內容整理如下：
想要進入大乘佛法的人，首先必須發起無上菩提心，受持大菩薩戒，使身心清凈，然後才能接受佛法。以下略作十一門分別闡述：
第一 發心門 第二 供養門 第三 懺悔門 第四 歸依門 第五 發菩提心門 第六 問遮難門 第七 請師門 第八 羯磨門 第九 結界門 第十 修四攝門 第十一 十重戒門
第一 發心門
弟子某甲等，皈依十方一切諸佛、諸大菩薩、大菩提心。以大菩提心為大導師，能夠使我們脫離各種惡趣，能夠指示人天大涅槃之路。因此，我今天至誠頂禮。
第二 供養門(接下來應當教導，令其用心觀想，普遍觀想十方諸佛，以及無邊世界、微塵剎海、恒河沙數般的諸佛菩薩。觀想自身在每一尊佛前，頂禮讚嘆供養)
弟子某甲等，以十方世界所有一切最殊勝、最美好的香、花、幡、蓋等種種勝妙事物，供養諸佛以及諸菩薩、大菩提心。我今天發心，盡未來際，至誠供養，至心頂禮。
第三 懺悔門
弟子某甲，自從過去無始以來，乃至今日，因貪、嗔、癡等一切煩惱，以及
【English Translation】 English version The Essentials of Dhyana by Subhakarasimha
Taisho Tripitaka Volume 18, No. 0917, The Essentials of Dhyana by Subhakarasimha
No. 917
The Essentials of Dhyana by Subhakarasimha (Hai Renrui)
The Tripitaka Master Subhakarasimha (Tang Dynasty name), from Nalanda Vihara (Nalanda Bamboo Grove Monastery) in Rajagrha (Royal City), Magadha (Central India), was a Ksatriya (warrior caste) of noble lineage. Together with the virtuous Zen Master Jingxian of Huishan Temple on Mount Song, they discussed the Buddha-dharma, briefly outlining the essential principles of Mahayana Buddhism, quickly awakening the minds of sentient beings, enabling them to realize the Path, and transmitting the Karma rituals for receiving the Bodhisattva precepts. The following is a record of these teachings:
Those who wish to enter the Mahayana Dharma must first generate the unsurpassed Bodhicitta (mind of enlightenment), receive the Great Bodhisattva Precepts, and purify their body and mind before receiving the Dharma. Here, we briefly discuss eleven aspects:
First: The Gate of Generating the Mind. Second: The Gate of Offering. Third: The Gate of Repentance. Fourth: The Gate of Taking Refuge. Fifth: The Gate of Generating Bodhicitta. Sixth: The Gate of Asking About Obstacles. Seventh: The Gate of Inviting the Teacher. Eighth: The Gate of Karma. Ninth: The Gate of Establishing Boundaries. Tenth: The Gate of Cultivating the Four Embracing Dharmas. Eleventh: The Gate of the Ten Major Precepts.
First: The Gate of Generating the Mind
Disciple so-and-so, takes refuge in all Buddhas, all Great Bodhisattvas, and the Great Bodhicitta in the ten directions. Taking the Great Bodhicitta as the Great Guide, which can lead us away from all evil destinies and show us the path to the Great Nirvana of humans and devas. Therefore, I now prostrate with utmost sincerity.
Second: The Gate of Offering (Next, one should be taught to contemplate, universally visualizing all Buddhas in the ten directions, as well as the boundless worlds, seas of dust motes, and Buddhas and Bodhisattvas as numerous as the sands of the Ganges. Visualize oneself prostrating, praising, and making offerings before each Buddha)
Disciple so-and-so, uses all the most supreme and wonderful incense, flowers, banners, canopies, and various excellent things in all the worlds of the ten directions to make offerings to all Buddhas, all Bodhisattvas, and the Great Bodhicitta. I now generate the mind, throughout the endless future, to make sincere offerings and prostrate with utmost sincerity.
Third: The Gate of Repentance
Disciple so-and-so, from the beginningless past until today, due to all afflictions such as greed, anger, and ignorance, and
忿恨等諸隨煩惱。惱亂身心廣造一切諸罪。身業不善殺盜邪淫。口業不善妄言綺語惡口兩舌。意業不善貪瞋邪見。一切煩惱無始相續纏染身心。令身口意造罪無量。或殺父母。殺阿羅漢。出佛身血。破和合僧。譭謗三寶。打縛眾生。破齋破戒。飲酒啖肉。如是等罪。無量無邊不可憶知。今日誠心發露懺悔。一懺已后永斷相續更不敢作。唯愿十方一切諸佛諸大菩薩加持護念。能令我等罪障消滅。至心頂禮。
第四歸依門
弟子某甲。始從今身乃至當坐菩提道場。歸依如來無上三身。歸依方廣大乘法藏。歸依一切不退菩薩僧。惟愿十方一切諸佛諸大菩薩。證知我等。至心頂禮。
第五發菩提心門
弟子某甲。始從今身乃至當坐菩提道場。誓願發無上大菩提心。
眾生無邊誓願度 福智無邊誓願集 法門無邊誓願學 如來無邊誓願仕 無上佛道誓願成
今所發心。復當遠離我法二相。顯明本覺真如。平等正智現前得善巧智。具足圓滿普賢之心。唯愿十方一切諸佛諸大菩薩。證知我等。至心懺悔。
第六問遮難門
先問。若有犯七逆罪者。師不應與授戒。應教懺悔。須七日二七日乃至七七日。復至一年懇到懺悔須現好相。若不見好相。受戒亦不得戒。諸佛子汝等。從
【現代漢語翻譯】 現代漢語譯本： 忿恨等各種隨煩惱（suí fán nǎo，伴隨主要煩惱產生的次要煩惱），惱亂身心，廣泛造作一切罪業。身業方面的不善行為包括殺生、偷盜、邪淫；口業方面的不善行為包括妄語、綺語、惡口、兩舌；意業方面的不善行為包括貪婪、嗔恨、邪見。一切煩惱從無始以來就持續不斷地纏繞污染身心，使得身口意造作無量的罪業，或者殺害父母，殺害阿羅漢（ā luó hàn，已證得解脫的聖者），使佛陀流血，破壞僧團的和合，譭謗佛法僧三寶（sān bǎo，佛教的三個根本：佛、法、僧），毆打捆綁眾生，破壞齋戒，飲酒吃肉。像這樣的罪業，無量無邊，無法憶知。今日誠心發露懺悔，一次懺悔之後，永遠斷絕相續，再也不敢造作。唯愿十方一切諸佛諸大菩薩加持護念，能夠使我等罪障消滅。至心頂禮。 第四歸依門 弟子某甲，從今生開始，乃至將來坐在菩提道場（pú tí dào chǎng，證悟成佛的地方），歸依如來無上三身（rú lái wú shàng sān shēn，佛的法身、報身、應身），歸依方廣大乘法藏（fāng guǎng dà shèng fǎ zàng，廣大的大乘佛法），歸依一切不退轉的菩薩僧（bú tuì zhuǎn de pú sà sēng，不會退轉的菩薩僧團）。惟愿十方一切諸佛諸大菩薩，證明知曉我等。至心頂禮。 第五發菩提心門 弟子某甲，從今生開始，乃至將來坐在菩提道場，誓願發起無上大菩提心（wú shàng dà pú tí xīn，追求無上覺悟的心）。 眾生無邊誓願度，福智無邊誓願集，法門無邊誓願學，如來無邊誓願仕，無上佛道誓願成。 現在所發的心，應當遠離我法二相（wǒ fǎ èr xiàng，對自我的執著和對法的執著），顯明本覺真如（běn jué zhēn rú，本有的覺悟和真如實相），平等正智現前，獲得善巧智，具足圓滿普賢之心（pǔ xián zhī xīn，普賢菩薩的廣大行愿之心）。唯愿十方一切諸佛諸大菩薩，證明知曉我等。至心懺悔。 第六問遮難門 先問，如果有人犯了七逆罪（qī nì zuì，佛教中最嚴重的七種罪行），師父不應該為他授戒，應該教他懺悔。需要七日、二七日乃至七七日，甚至一年，懇切地懺悔，需要出現好的徵兆。如果沒有出現好的徵兆，受戒也無法得戒。諸位佛子，你們從……
【English Translation】 English version: 'Anger, resentment, and other secondary afflictions (suí fán nǎo), disturb the body and mind, and extensively create all kinds of sins. Unwholesome actions of the body include killing, stealing, and sexual misconduct; unwholesome actions of speech include false speech, embellished speech, harsh speech, and divisive speech; unwholesome actions of the mind include greed, hatred, and wrong views. All afflictions, from beginningless time, continuously entangle and defile the body and mind, causing the body, speech, and mind to create immeasurable sins, such as killing parents, killing an Arhat (ā luó hàn, a liberated being), causing a Buddha to bleed, disrupting the harmony of the Sangha, slandering the Three Jewels (sān bǎo, Buddha, Dharma, and Sangha), beating and binding sentient beings, breaking vows, drinking alcohol, and eating meat. Such sins are immeasurable and uncountable. Today, with sincere hearts, we confess and repent, and after this repentance, we will forever cease such actions and dare not commit them again. May all Buddhas and great Bodhisattvas in the ten directions bless and protect us, so that our karmic obstacles may be eliminated. With utmost sincerity, we prostrate ourselves.' 'The Fourth Gate of Refuge' 'Disciple so-and-so, from this life onwards, until I sit at the Bodhi tree (pú tí dào chǎng, the place of enlightenment) , I take refuge in the Tathagata's (rú lái) unsurpassed Three Bodies (rú lái wú shàng sān shēn, Dharmakaya, Sambhogakaya, and Nirmanakaya), I take refuge in the vast and expansive Mahayana Dharma Treasury (fāng guǎng dà shèng fǎ zàng), I take refuge in all non-retreating Bodhisattva Sanghas (bú tuì zhuǎn de pú sà sēng). May all Buddhas and great Bodhisattvas in the ten directions witness and know us. With utmost sincerity, we prostrate ourselves.' 'The Fifth Gate of Arousing Bodhicitta' 'Disciple so-and-so, from this life onwards, until I sit at the Bodhi tree, I vow to arouse the unsurpassed Great Bodhicitta (wú shàng dà pú tí xīn, the mind of seeking supreme enlightenment).' 'Sentient beings are boundless, I vow to liberate them all; blessings and wisdom are boundless, I vow to accumulate them all; Dharma gates are boundless, I vow to learn them all; Tathagatas are boundless, I vow to serve them all; the unsurpassed Buddha path, I vow to accomplish it.' 'The mind that is now aroused should be free from the two aspects of self and Dharma (wǒ fǎ èr xiàng, attachment to self and attachment to Dharma), revealing the original enlightenment, true thusness (běn jué zhēn rú), equal and correct wisdom manifest, attaining skillful wisdom, fully possessing the complete heart of Samantabhadra (pǔ xián zhī xīn, the vast vows and practices of Samantabhadra Bodhisattva). May all Buddhas and great Bodhisattvas in the ten directions witness and know us. With utmost sincerity, we repent.' 'The Sixth Gate of Questioning Obstacles' 'First, ask, if someone has committed the seven heinous crimes (qī nì zuì, the seven most serious offenses in Buddhism), the teacher should not give him precepts, but should teach him to repent. It requires seven days, fourteen days, or even forty-nine days, or even a year, of earnest repentance, and good signs must appear. If good signs do not appear, receiving the precepts will not result in obtaining the precepts. All you disciples of the Buddha, from...'
生已來。不殺父耶(有輕犯者。應須首罪。必不隱藏。得大罪報。乃至彼等犯者亦爾。無犯者答無)。
汝等不殺母耶。不出佛身血耶。不殺阿羅漢耶。不殺和尚耶。不殺阿阇梨耶。不破和合僧耶。汝等若犯如上七逆罪者。應須對眾發露懺悔。不得覆藏。必墮無間受無量苦。若依佛教發露懺悔者。必得重罪消滅得清凈身。入佛智慧速證無上正等菩提。若不犯者但自答無。諸佛子等。汝從今日乃至當坐菩提道場。能精勤受持一切諸佛諸大菩薩。最勝最上大律儀戒否。此名所謂三聚凈戒。攝律儀戒。攝善法戒。饒益有情戒。汝等從今身乃至成佛。于其中間誓不犯能持否(答能)。
于其中間。不捨離三聚凈戒四弘誓願能持否(答能)既發菩提心受菩薩戒。惟愿十方一切諸佛大菩薩。證明我等加持我等。令我永不退轉。至心頂禮。
第七請師門
弟子某甲等。奉請十方一切諸佛及諸菩薩。觀世音菩薩。彌勒菩薩。虛空藏菩薩。普賢菩薩。執金剛菩薩。文殊師利菩薩。金剛藏菩薩。除蓋障菩薩。及餘一切大菩薩眾。憶昔本願。來降道場。證明我等。至心頂禮。弟子(某甲)奉請釋迦牟尼佛。為和上。奉請文殊師利。為羯磨阿阇梨。奉請十方諸佛。為證戒師。奉請一切菩薩摩訶薩。為同學法侶。唯愿諸
【現代漢語翻譯】 現代漢語譯本：
自出生以來，你們沒有殺過父親吧？（如果有人犯了輕罪，應該主動坦白，絕不隱瞞，否則會得到巨大的罪報。即使是那些犯了罪的人也一樣。沒有犯的人回答『沒有』。） 你們沒有殺過母親吧？沒有讓佛流血吧？沒有殺過阿羅漢（Arhat，已證得涅槃的聖者）吧？沒有殺過和尚（He Shang，佛教僧侶的尊稱）吧？沒有殺過阿阇梨（Acharya，導師）吧？沒有破壞僧團的和合吧？你們如果犯了以上七逆罪，應該在眾人面前坦白懺悔，不得隱瞞，否則必定墮入無間地獄，遭受無量的痛苦。如果依照佛教的教導坦白懺悔，必定能使重罪消滅，得到清凈之身，進入佛的智慧，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果沒有犯，就回答『沒有』。各位佛子，從今天開始，直到坐在菩提道場，能夠精勤地受持一切諸佛、諸大菩薩最殊勝、最上的大律儀戒嗎？這被稱為三聚凈戒：攝律儀戒、攝善法戒、饒益有情戒。你們從今生直到成佛，在這期間發誓不犯，能夠持守嗎？（回答『能』。） 在這期間，不捨離三聚凈戒和四弘誓願，能夠持守嗎？（回答『能』。）既然已經發了菩提心，受了菩薩戒，惟愿十方一切諸佛、大菩薩，證明我們，加持我們，令我們永遠不退轉。至心頂禮。 第七、請師門 弟子某甲等，恭請十方一切諸佛及諸菩薩，觀世音菩薩（Avalokiteśvara，觀自在菩薩），彌勒菩薩（Maitreya，未來佛），虛空藏菩薩（Ākāśagarbha，智慧廣大如虛空的菩薩），普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩），執金剛菩薩（Vajrapani，手持金剛杵的護法菩薩），文殊師利菩薩（Manjusri，智慧的象徵），金剛藏菩薩（Vajragarbha，擁有金剛般堅固的菩薩），除蓋障菩薩（Sarvanivaranaviskambhin，消除一切障礙的菩薩），以及其餘一切大菩薩眾，憶念昔日的本願，降臨道場，證明我們。至心頂禮。弟子（某甲）恭請釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）為和尚（Upadhyaya，親教師），恭請文殊師利（Manjusri）為羯磨阿阇梨（Karmacharya，羯磨導師），恭請十方諸佛為證戒師，恭請一切菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）為同學法侶，惟愿諸
【English Translation】 English version:
Since birth, have you killed your father? (If someone has committed a minor offense, they should confess it and not hide it, otherwise they will receive great retribution. This applies even to those who have committed offenses. Those who have not committed any offenses should answer 'no.') Have you killed your mother? Have you drawn blood from the body of a Buddha? Have you killed an Arhat (a perfected being who has attained Nirvana)? Have you killed a He Shang (a respectful term for a Buddhist monk)? Have you killed an Acharya (a teacher)? Have you disrupted the harmony of the Sangha (the monastic community)? If you have committed any of the above seven heinous crimes, you should confess and repent before the assembly, and you must not conceal them, otherwise you will surely fall into Avici hell and suffer immeasurable pain. If you confess and repent according to the teachings of Buddhism, you will surely be able to eliminate your heavy sins, obtain a pure body, enter the wisdom of the Buddha, and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If you have not committed any offenses, just answer 'no.' All you Buddha-sons, from today until you sit at the Bodhi (enlightenment) tree, can you diligently uphold all the most supreme and excellent great precepts of the Buddhas and great Bodhisattvas? This is called the Three Pure Precepts: the Precept of Restraining Evil, the Precept of Cultivating Good, and the Precept of Benefiting Sentient Beings. From this life until you become a Buddha, can you vow not to violate them and be able to uphold them? (Answer 'Yes.') During this time, can you uphold the Three Pure Precepts and the Four Great Vows without abandoning them? (Answer 'Yes.') Now that you have generated the Bodhi mind and received the Bodhisattva precepts, may all the Buddhas and great Bodhisattvas of the ten directions witness us and bless us, so that we may never regress. We prostrate with utmost sincerity. Seventh, the Gate of Inviting Teachers Disciples, so-and-so, respectfully invite all the Buddhas and all the Bodhisattvas of the ten directions, Avalokiteśvara (the Bodhisattva of Compassion), Maitreya (the Future Buddha), Ākāśagarbha (the Bodhisattva whose wisdom is as vast as space), Samantabhadra (the Bodhisattva who embodies the practice of vows), Vajrapani (the Bodhisattva who holds the Vajra scepter), Manjusri (the Bodhisattva of Wisdom), Vajragarbha (the Bodhisattva who possesses Vajra-like firmness), Sarvanivaranaviskambhin (the Bodhisattva who removes all obstacles), and all the other great Bodhisattvas, to remember their original vows, descend to the Bodhimanda (place of enlightenment), and witness us. We prostrate with utmost sincerity. Disciple (so-and-so) respectfully invites Sakyamuni Buddha (the founder of Buddhism) as Upadhyaya (preceptor), respectfully invites Manjusri as Karmacharya (Karma Teacher), respectfully invites all the Buddhas of the ten directions as Precept Witnesses, respectfully invites all the Bodhisattva-Mahasattvas (Great Bodhisattvas) as Dharma companions. May all the
佛諸大菩薩慈悲故。哀受我請。至心頂禮。
第八羯磨門
諸佛子諦聽。今為汝等羯磨授戒。正是得戒之時。至心諦聽羯磨文。
十方三世一切諸佛諸大菩薩。慈悲憶念。此諸佛子。始從今日。乃至當坐菩提道場。受學過去現在未來一切諸佛菩薩凈戒。所謂攝律儀戒。攝善法戒。饒益有情戒。此三凈戒具足受持(如是至三)至心頂禮。
第九結戒門
諸佛子等。始從今日。乃至當證無上菩提。當具足受持諸佛菩薩凈戒。今受凈戒竟。是事如是持(如是至三)至心頂禮。
第十修四攝門
諸佛子等。如上已發菩提心。具菩薩戒已。然應修四攝法及十重戒。不應虧犯。其四攝者。所謂佈施愛語利行同事。為欲調伏無始慳貪。及饒益眾生故應行佈施。為欲調伏瞋恚憍慢煩惱。及利益眾生故應行愛語。為欲饒益眾生。及滿本願故應修利行。為欲親近大善知識。及令善心無間斷故應行同事(如是四法此修行處)。
第十一十重戒門
諸佛子受持菩薩戒。所謂十重戒者。今當宣說至心諦聽。
一者不應退菩提心。妨成佛故。
二者不應舍三寶歸依外道。是邪法故。
三者不應譭謗三寶及三乘教典。背佛性故。
四者于甚深大乘經典不通解處。不
【現代漢語翻譯】 現代漢語譯本 諸佛和大菩薩以慈悲心接受我的祈請，我至誠頂禮。
第八 羯磨門
諸位佛子仔細聽。現在為你們羯磨授戒，正是得戒之時。至誠諦聽羯磨文。
十方三世一切諸佛諸大菩薩，慈悲憶念。這些佛子，從今天開始，乃至當坐菩提道場（bodhimanda，覺悟之地），受學過去、現在、未來一切諸佛菩薩的清凈戒律。也就是攝律儀戒（Śīla of restraining negative karma），攝善法戒（Śīla of accumulating merits），饒益有情戒（Śīla of benefiting sentient beings）。這三種清凈戒律要具足受持。（如是至三次）至誠頂禮。
第九 結戒門
諸位佛子等，從今天開始，乃至當證無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），應當具足受持諸佛菩薩的清凈戒律。現在受清凈戒律完畢，這件事要這樣受持。（如是至三次）至誠頂禮。
第十 修四攝門
諸位佛子等，如上已發菩提心（bodhicitta，覺悟之心），具足菩薩戒（bodhisattva-śīla）后，應當修四攝法（catuḥ-saṃgrahavastu）及十重戒。不應虧犯。這四攝法是：佈施（dāna），愛語（priyavacana），利行（arthakriyā），同事（samānārthatā）。爲了調伏無始以來的慳貪，以及饒益眾生，所以應當行佈施。爲了調伏瞋恚、憍慢等煩惱，以及利益眾生，所以應當行愛語。爲了饒益眾生，以及滿足本來的誓願，所以應當修利行。爲了親近大善知識，以及令善心沒有間斷，所以應當行同事。（如是四法，此修行之處）。
第十一 十重戒門
諸位佛子受持菩薩戒，這十重戒是，現在應當宣說，至心諦聽。
一者，不應退菩提心，妨礙成就佛果的緣故。
二者，不應捨棄三寶（triratna，佛法僧）而歸依外道，因為那是邪法的緣故。
三者，不應譭謗三寶及三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）教典，因為這背離佛性的緣故。
四者，對於甚深大乘經典不通達理解的地方，不要...
【English Translation】 English version Out of compassion, all Buddhas and great Bodhisattvas accept my request. I prostrate with utmost sincerity.
Eighth: The Karma Chapter
All you Buddha-sons, listen carefully. Now I perform the Karma ritual for bestowing the precepts upon you. This is precisely the time to receive the precepts. Listen attentively to the Karma text.
All Buddhas and great Bodhisattvas of the ten directions and three times, with compassion, remember these Buddha-sons. Starting from today, until they sit at the bodhimanda (bodhimanda, place of enlightenment), may they learn and uphold the pure precepts of all Buddhas and Bodhisattvas of the past, present, and future. Namely, the Śīla of restraining negative karma, the Śīla of accumulating merits, and the Śīla of benefiting sentient beings. May you fully receive and uphold these three pure precepts. (Repeat three times) I prostrate with utmost sincerity.
Ninth: The Concluding Precepts Chapter
All you Buddha-sons, starting from today, until you attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), you should fully receive and uphold the pure precepts of all Buddhas and Bodhisattvas. Now that you have completed receiving the pure precepts, you should uphold this matter in this way. (Repeat three times) I prostrate with utmost sincerity.
Tenth: The Chapter on Cultivating the Four Means of Embracement
All you Buddha-sons, having generated the bodhicitta (bodhicitta, mind of enlightenment) as mentioned above, and having received the bodhisattva-śīla (bodhisattva-śīla, bodhisattva precepts), you should cultivate the four means of embracement (catuḥ-saṃgrahavastu) and the ten major precepts. You should not violate them. These four means of embracement are: dāna (dāna, giving), priyavacana (priyavacana, loving speech), arthakriyā (arthakriyā, beneficial action), and samānārthatā (samānārthatā, acting in concert). In order to subdue beginningless stinginess and benefit sentient beings, you should practice giving. In order to subdue anger, arrogance, and other afflictions, and to benefit sentient beings, you should practice loving speech. In order to benefit sentient beings and fulfill your original vows, you should cultivate beneficial action. In order to be close to great virtuous teachers and to ensure that virtuous thoughts are uninterrupted, you should act in concert. (These four practices are the places for cultivation).
Eleventh: The Chapter on the Ten Major Precepts
All you Buddha-sons who uphold the Bodhisattva precepts, these ten major precepts are what I shall now proclaim. Listen attentively with utmost sincerity.
First, you should not regress from bodhicitta, because it hinders the attainment of Buddhahood.
Second, you should not abandon the triratna (triratna, the Three Jewels: Buddha, Dharma, Sangha) and take refuge in external paths, because they are heretical.
Third, you should not slander the Three Jewels and the teachings of the triyāna (triyāna, Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), because it goes against Buddha-nature.
Fourth, where you do not understand the profound Mahayana scriptures, do not...
應生疑惑。非凡夫境故。
五者若有眾生已發菩提心者。不應說如是法令退菩提心趣向二乘。斷三寶種故。
六者未發菩提心者。亦不應說如是法令彼發於二乘之心。違本願故。
七者對小乘人及邪見人前。不應輒說深妙大乘。恐彼生謗獲大殃故。
八者不應發起諸邪見等法。令斷善根故。
九者于外道前。不應自說我具無上菩提妙戒。令彼以瞋恨心求如是物。不能辦得令退菩提心。二俱有損故。
十者但於一切眾生。有所損害及無利益。皆不應作及教人作見作隨喜。于利他法及慈悲心相違背故。
已上是授菩薩戒竟。汝等應如是清凈受持。勿令虧犯。
已受三聚凈戒竟。
次應受觀智密要禪定法門大乘妙旨。夫欲受法。此法深奧。信者甚希。不可對眾。量機密授。仍須先為說種種方便。會通聖教令生堅信決除疑網。然可開曉。輸波迦羅三藏曰。眾生根機不同。大聖設教亦復非一。不可偏執一法互相是非。尚不得人天報。況無上道。或有單行佈施得成佛。或有唯修戒亦得作佛。忍進禪慧。乃至八萬四千塵沙法門。一一門入悉得成佛。今者且依金剛頂經設一方便。作斯修行乃至成佛。若聞此說當自凈意寂然安住。於是三藏居眾會中不起于坐。寂然不動如入禪定
可經良久。方從定起遍觀四眾。四眾合掌扣頭。珍重再三而已。
三藏久乃發言曰。前雖受菩薩凈戒。今須重受諸佛內證無漏清凈法戒。方今可入禪門。入禪門已。要須誦此陀羅尼。陀羅尼者。究竟至極同於諸佛。乘法悟入一切智海。是名真法戒也。此法秘密不令輒聞。若欲聞者。先受一陀羅尼曰。
oṃ sa ma ya stvaṃ 唵 三(去) 昧 耶 薩怛鑁
此陀羅尼令誦三遍。即合聞戒及余秘法。亦能具足一切菩薩清凈律儀。諸大功德不可具說。
又為發心。復授一陀羅尼曰。
oṃ bo dhi ci tta mu tpa da ya 唵 冒 地 唧 多 母 怛波(二合) 娜 野 mi 弭
此陀羅尼複誦三遍。即發菩提心乃至成佛。堅固不退。
又為證入。復受一陀羅尼曰。
oṃ ci tta pra ti vai dhaṃ 唵 唧 多 缽羅(二合) 底(丁以切) 吠(尾禮切)(引) 曇(去) ka ro mi 迦 嚕(轉舌) 迷
此陀羅尼複誦三遍。即得一切甚深戒藏。及具一切種智。速證無上菩提。一切諸佛同聲共說。
又為
【現代漢語翻譯】 現代漢語譯本： 過了很久，三藏法師才從禪定中起身，環顧四周的四眾弟子。四眾弟子合掌叩頭，以極其恭敬的態度再三致意。
三藏法師過了許久才開口說道：『之前雖然已經受了菩薩凈戒，現在還需要重新領受諸佛內證的無漏清凈法戒，這樣才可以進入禪門。進入禪門之後，必須要誦持這個陀羅尼（Dharani，總持、真言）。這個陀羅尼究竟至極，等同於諸佛，能夠憑藉佛法悟入一切智慧之海，這就是真正的法戒。此法非常秘密，不能輕易讓人聽聞。如果想要聽聞，首先要受持一個陀羅尼，內容是：』
『oṃ sa ma ya stvaṃ』
『這個陀羅尼要誦持三遍，就能聽聞戒律以及其他的秘密法門，也能具足一切菩薩清凈的律儀。其中的各種功德，無法一一述說。』
『爲了發起菩提心，再傳授一個陀羅尼，內容是：』
『oṃ bo dhi ci tta mu tpa da ya mi』
『這個陀羅尼也要誦持三遍，就能發起菩提心，乃至最終成佛，而且心志堅固，永不退轉。』
『爲了證入實相，再領受一個陀羅尼，內容是：』
『oṃ ci tta pra ti vai dhaṃ ka ro mi』
『這個陀羅尼也要誦持三遍，就能獲得一切甚深的戒藏，並且具足一切種智（Sarvajnana，一切智慧），迅速證得無上菩提。一切諸佛都會同聲讚歎。』
『此外，爲了……』
【English Translation】 English version: After a long while, the Tripitaka Master arose from his samadhi (deep meditative state) and surveyed the four assemblies (monks, nuns, laymen, and laywomen). The four assemblies, with palms together, bowed their heads, expressing their utmost respect again and again.
After a long pause, the Tripitaka Master spoke, saying, 'Although I have previously received the Bodhisattva precepts, now I must receive again the inner realization of the undefiled pure Dharma precepts of all Buddhas. Only then can one enter the gate of Chan (Zen). After entering the gate of Chan, one must recite this Dharani (a sacred utterance or mantra). This Dharani is ultimate and supreme, equal to all Buddhas, enabling one to awaken to the ocean of all wisdom through the Dharma. This is called the true Dharma precept. This Dharma is secret and not to be readily heard. If one wishes to hear it, one must first receive a Dharani, which is:'
'oṃ sa ma ya stvaṃ'
'This Dharani should be recited three times, and then one can hear the precepts and other secret Dharmas, and also fully possess all the pure precepts of a Bodhisattva. The various merits are beyond description.'
'Furthermore, to generate the Bodhicitta (the mind of enlightenment), another Dharani is imparted, which is:'
'oṃ bo dhi ci tta mu tpa da ya mi'
'This Dharani should also be recited three times, and then one can generate the Bodhicitta, and eventually attain Buddhahood, with a firm and unretreating mind.'
'Furthermore, for the purpose of entering into realization, another Dharani is received, which is:'
'oṃ ci tta pra ti vai dhaṃ ka ro mi'
'This Dharani should also be recited three times, and then one can obtain all the profound treasure of precepts, and possess all Sarvajnana (all-knowing wisdom), quickly realizing unsurpassed Bodhi (enlightenment). All Buddhas will speak in unison in praise.'
'Furthermore, for the purpose of...'
入菩薩行位。復授一陀羅尼曰。
oṃ va jra ma ṇḍa laṃ pra ve 唵 嚩 日羅 滿 吒(上) 藍 缽啰(二合) 避 śa ma 舍 迷
此陀羅尼若誦三遍。即證一切灌頂曼荼羅位。于諸秘密聽無障礙。既入菩薩灌頂之位。堪受禪門。已上授無漏真法戒竟。
又先為擁護行人。授一陀羅尼曰。
oṃ śū thā śu thā 唵 戍 馱 戍 馱
先誦十萬遍除一切障。三業清凈。罪垢消滅。魔邪不嬈。如凈白素易受染色行人亦爾。罪障滅已速證三昧。
又為行者授一陀羅尼曰。
oṃ sa rva vi de svā hā 唵 薩 婆 尾 提 娑嚩(二合) 賀(引)
持誦之法。或前後兩個陀羅尼。隨意誦一個。不可並。恐興心不專。
夫欲入三昧者。初學之時。事絕諸境屏除緣務。獨一靜處半跏而坐已。須先作手印護持。以檀慧併合豎。其戒忍方愿。右押左正相叉著二背上。其進力合豎頭相拄曲。開心中少許。其禪智併合豎即成。作此印已。先印頂上。次印額上。即下印右肩。次印左肩。然後印心。次下印右膝。次印左膝。於一一印處。各
【現代漢語翻譯】 現代漢語譯本： 進入菩薩的修行位階。再次授予一個陀羅尼，內容如下： 唵(oṃ) 嚩(va) 日羅(jra) 滿(ma) 吒(ṇḍa) 藍(laṃ) 缽啰(pra)(二合) 避(ve) 舍(śa) 迷(ma) 如果誦此陀羅尼三遍，就能證得一切灌頂曼荼羅（maṇḍalaṃ，壇城）的地位，對於各種秘密教法，聽聞時不會有任何障礙。既然進入了菩薩灌頂的地位，就堪能接受禪門修法。以上是授予無漏真法戒的全部內容。 此外，爲了擁護修行人，授予一個陀羅尼，內容如下： 唵(oṃ) 戍(śū) 馱(thā) 戍(śu) 馱(thā) 先誦十萬遍，可以消除一切障礙，使身、口、意三業清凈，罪業和污垢消滅，邪魔外道不能侵擾。就像潔白的絲綢容易被染色一樣，修行人也是如此，罪業和障礙消除后，就能迅速證得三昧（samādhi，禪定）。 此外，爲了修行者，授予一個陀羅尼，內容如下： 唵(oṃ) 薩(sa) 婆(rva) 尾(vi) 提(de) 娑嚩(svā)(二合) 賀(hā)(引) 持誦的方法是，或者誦前面的兩個陀羅尼，或者隨意誦其中一個，不可以同時誦。因為擔心修行人不專心。 想要進入三昧（samādhi，禪定）的人，在初學的時候，應該斷絕一切外境的干擾，屏除各種俗務，獨自在安靜的地方半跏趺坐。首先需要結手印來護持。用檀（戒）和慧（忍）兩指併攏豎立，用戒（檀）和忍（慧）兩指，右手壓在左手上，互相交叉放在背後。用進（精進）和力（方便）兩指併攏豎立，指頭互相接觸彎曲，在心中稍微打開一點。用禪（定）和智（慧）兩指併攏豎立，這樣就結成了手印。結成此印后，先印在頭頂上，然後印在額頭上，接著向下印在右肩上，再印在左肩上，然後印在心上，接著向下印在右膝上，再印在左膝上，在每一個印的地方，各
【English Translation】 English version: Entering the stage of Bodhisattva practice. Again, a dhāraṇī is bestowed, which reads: oṃ vajra maṇḍalaṃ pra ve śa ma If this dhāraṇī is recited three times, one will attain the position of all Abhiṣeka (initiation) Maṇḍalas (maṇḍalaṃ, sacred circles). There will be no obstacles in hearing all the secret teachings. Having entered the position of Bodhisattva Abhiṣeka, one is qualified to receive the Chan (Zen) teachings. The above is the complete content of bestowing the un-leaking true Dharma precepts. Furthermore, to protect practitioners, a dhāraṇī is bestowed, which reads: oṃ śū thā śu thā Reciting this ten thousand times will eliminate all obstacles, purify the three karmas of body, speech, and mind, eliminate sins and defilements, and prevent demons and evil influences from disturbing. Just as pure white silk is easily dyed, so it is with practitioners. After sins and obstacles are eliminated, one can quickly attain Samādhi (samādhi, meditative absorption). Furthermore, for the practitioners, a dhāraṇī is bestowed, which reads: oṃ sa rva vi de svā hā The method of recitation is to either recite the two dhāraṇīs mentioned earlier, or to recite one of them at will. They should not be recited simultaneously, for fear that the practitioner's mind will not be focused. Those who wish to enter Samādhi (samādhi, meditative absorption), when first learning, should cut off all external distractions, eliminate all worldly affairs, and sit alone in a quiet place in the half-lotus position. First, one needs to form a mudrā (hand gesture) for protection. Bring together and erect the fingers representing Dāna (generosity/precept) and Prajñā (wisdom/patience), with the fingers representing Śīla (morality/precept) and Kṣānti (patience/vow) crossed with the right hand pressing on the left, placing them on the back. Bring together and erect the fingers representing Vīrya (effort/progress) and Bala (strength/skill), with the tips touching and bent, opening slightly in the center. Bring together and erect the fingers representing Dhyāna (meditation/concentration) and Jñāna (knowledge/wisdom), thus forming the mudrā. After forming this mudrā, first imprint it on the crown of the head, then imprint it on the forehead, then imprint it downwards on the right shoulder, then imprint it on the left shoulder, then imprint it on the heart, then imprint it downwards on the right knee, then imprint it on the left knee, at each place of imprinting, each
誦前陀羅尼。七遍乃至七處訖。然後于頂上散印訖。即執數珠唸誦此陀羅尼。若能多誦二百三百遍。乃至三千五千亦得。每於坐時。誦滿一洛叉。最異成就。既加持身訖。然端身正住如前半跏坐以右押左不須結全跏。全跏則多痛。若心緣痛境即難得定。若先來全跏坐得者最為妙也。然可直頭平望。眼不用過開。又不用全合。大開則心散。合即惛沈。莫緣外境。安坐即訖。然可運心供養懺悔。先標心觀察十方一切諸佛。於人天會中為四眾說法。然後自觀己身。於一一諸佛前以三業虔恭禮拜讚歎。行者作此觀時。令了了分明如對目前。極令明見。然後運心於十方世界。所有一切天上人間。上妙香華幡蓋飲食珍寶種種供具。盡虛空遍法界。供養一切諸佛。諸大菩薩。法報化身。教理行果。及大會眾。行者作此供養已。然後運心於一一諸佛菩薩前。起殷重至誠心。發露懺悔。我等從無始來至於今日。煩惱覆心久流生死。身口意業難具陳。我今唯知廣懺。一懺已后。永斷相續。更不起作。唯愿諸佛菩薩以大慈悲力。加威護念攝受我懺。令我罪障速得消滅(此名內心秘密懺悔。最微妙)。
次應發弘誓願。我久在有流。或於過去。曾行菩薩行。利樂無邊有情。或修禪定。勤行精進護持三業。所有恒沙功德。乃至佛果。唯愿諸
【現代漢語翻譯】 現代漢語譯本 誦持前置陀羅尼（Dharani，總持、真言）。唸誦七遍乃至在七處（身體部位）加持完畢。然後在頭頂上散印（Mudrā，手印）完畢。隨即手持數珠唸誦此陀羅尼。如果能夠多誦二百遍、三百遍，乃至三千遍、五千遍也可以。每次在坐禪時，誦滿一洛叉（Laksha，十萬），最為殊勝成就。已經加持身體完畢后，然後端正身體安穩坐好，如前半跏趺坐，以右腳壓在左腳上，不需要結全跏趺坐。全跏趺坐則容易疼痛。如果心念緣于疼痛的境界，就難以得到禪定。如果先前一直能夠全跏趺坐的人，那是最為美妙的。然後可以頭正直，眼睛平視。眼睛不用過度睜開，也不用完全閉合。大睜開則心容易散亂，閉合則容易昏沉。不要攀緣外在的境界。安穩坐好就可以了。然後可以運心供養、懺悔。先用心觀想十方一切諸佛（Buddha，覺者），在人天大眾集會中為四眾（比丘、比丘尼、優婆塞、優婆夷）說法。然後自己觀想自身，在每一尊佛前以身口意三業虔誠恭敬地禮拜讚歎。修行者作此觀想時，要令其了了分明，如同面對目前。極力使其明晰可見。然後運心於十方世界，所有一切天上人間，上妙的香、花、幡、蓋、飲食、珍寶種種供具，充滿虛空，遍佈法界，供養一切諸佛、諸大菩薩（Bodhisattva，菩提薩埵），法、報、化三身，教、理、行、果，以及大會的與會大眾。修行者作此供養后，然後運心在每一尊諸佛菩薩前，生起殷重至誠的心，發露懺悔。我等從無始以來直到今日，煩惱覆蓋內心，長久流轉生死。身口意業難以完全陳述，我如今唯知廣泛懺悔。一經懺悔之後，永遠斷除相續，更不再起造作。唯愿諸佛菩薩以大慈悲力，加以威神護念，攝受我的懺悔，令我的罪障迅速得以消滅（這名為內心秘密懺悔，最為微妙）。 其次應當發起弘大的誓願。我長久在有流（輪迴）之中，或許在過去，曾經行菩薩行，利益安樂無邊有情眾生。或者修習禪定，勤奮精進行持，護持身口意三業，所有如恒河沙數般的功德，乃至佛果，唯愿這些...
【English Translation】 English version Chant the preliminary Dharani (Dharani, meaning 'mantra' or 'incantation'). Recite it seven times and apply the blessing to seven places (on the body). Then, after completing the scattering of the Mudrā (Mudrā, meaning 'hand gesture' or 'seal') on the crown of the head, hold the rosary and recite this Dharani. If one can recite it more, two hundred, three hundred, or even three thousand, five thousand times, that is also acceptable. Each time during meditation, completing one Laksha (Laksha, meaning 'one hundred thousand') recitations is the most extraordinary accomplishment. After blessing the body, sit upright and stable, in a half-lotus position with the right foot placed on the left, without needing to form the full lotus position. The full lotus position can often cause pain. If the mind dwells on the sensation of pain, it becomes difficult to attain Samadhi (Samadhi, meaning 'concentration' or 'meditative absorption'). If one has been able to sit in the full lotus position from the beginning, that is the most wonderful. Then, one can keep the head straight and look forward with the eyes level. The eyes should not be opened too wide, nor should they be completely closed. Opening them too wide scatters the mind, while closing them completely leads to drowsiness. Do not dwell on external objects. Just sit stably. Then, one can use the mind to make offerings and repent. First, focus the mind and observe all the Buddhas (Buddha, meaning 'awakened one') in the ten directions, teaching the Dharma (Dharma, meaning 'teachings' or 'law') to the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) in the gathering of humans and devas. Then, visualize oneself, prostrating and praising with reverence and respect through the three karmas of body, speech, and mind before each and every Buddha. When practitioners perform this visualization, they should make it clear and distinct, as if facing them directly. Make it extremely clear and visible. Then, use the mind to offer all the exquisite incense, flowers, banners, canopies, food, treasures, and various offerings throughout the ten directions of the world, in all the heavens and among humans, filling the void and pervading the Dharma Realm, to all the Buddhas, all the great Bodhisattvas (Bodhisattva, meaning 'enlightenment being'), the Dharma Body, Reward Body, and Transformation Body, the teachings, principles, practices, and results, and the assembly of the great gathering. After practitioners make this offering, then use the mind to generate a deep and sincere heart before each and every Buddha and Bodhisattva, revealing and repenting. From beginningless time until today, our minds have been covered by afflictions, and we have long been transmigrating in Samsara (Samsara, meaning 'cyclic existence'). The karmas of body, speech, and mind are difficult to fully recount. Now, I only know to broadly repent. After one repentance, I will forever cut off the continuation and no longer create them. I only wish that all the Buddhas and Bodhisattvas, with their great compassion, will add their majestic protection and mindfulness, and accept my repentance, so that my karmic obstacles may be quickly eliminated (this is called the inner secret repentance, the most subtle and wonderful). Next, one should make great vows. I have long been in the stream of existence (Samsara), or perhaps in the past, I have practiced the Bodhisattva path, benefiting and bringing happiness to limitless sentient beings. Or I have cultivated Samadhi, diligently practiced, and protected the three karmas of body, speech, and mind. All the merits like the sands of the Ganges River, even up to Buddhahood, I wish that these...
佛菩薩興慈願力。加威護念令我乘斯功德。速與一切三昧門相應。速與一切陀羅尼門相應。速得一切自性清凈。如是廣發誓願。令不退失速得成就。
次應學調氣。調氣者。先想出入息。從自身中一一支節筋脈。亦皆流注。然後從口徐徐而出。又想此氣。色白如雪潤澤如乳。仍須知其所至遠近。還復徐徐從鼻而入。還令遍身中。乃至筋脈悉令周遍。如是出入各令至三。作此調氣。令身無患冷熱風等悉皆安適。然後學定。輸波迦羅三藏曰。汝初學人。多懼起心動念罷息進求而專守無念以為究竟者。即覓增長不可得也。夫念有二種。一者不善念。二者善念。不善妄念。一向須除。善法正念。不令覆滅。真正修行者。要先正念增修。後方至於究竟清凈。如人學射久習純熟。更無心想行住恒與定俱。不怕不畏起心。為患虧于進學。
次應修三摩地。所言三摩地者。更無別法。直是一切眾生自性清凈心。名為大圓鏡智。上自諸佛下至蠢動。悉皆同等無有增減。但為無明妄想客塵所覆。是故流轉生死不得作佛。行者應當安心靜住。莫緣一切諸境。假想一圓明猶如凈月。去身四尺。目前對面不高不下。量同一肘圓滿具足。其色明朗內外光潔。世無方比。初雖不見久久精研尋當徹見已。即更觀察漸引令廣。或四尺。如是倍
【現代漢語翻譯】 現代漢語譯本：佛菩薩以慈悲的願力，加以威神護念，使我憑藉這些功德，迅速與一切三昧門（Samadhi-mukha，禪定之門）相應，迅速與一切陀羅尼門（Dharani-mukha，總持之門）相應，迅速獲得一切自性清凈。像這樣廣泛地發起誓願，使我不退失，迅速得到成就。
接下來應當學習調氣。所謂調氣，首先觀想出入息，從自身中每一支節筋脈，也都流注著氣息。然後從口中緩緩呼出。又觀想這氣息，顏色白如雪，潤澤如乳。仍要知道它所到達的遠近。再緩緩地從鼻孔吸入，使它遍佈全身，乃至筋脈都周遍。像這樣呼出吸入各三次。做這樣的調氣，使身體沒有寒冷、燥熱、風等疾病，都安適。然後學習禪定。輸波迦羅三藏（Subhakarasimha，善無畏）說：『你們初學者，大多害怕生起心動念，停止進取而專門守護無念，以為這樣就是究竟，那是尋求增長而不可得的。』念有兩種，一是惡念，二是善念。不善的妄念，一定要去除。善法的正念，不要讓它消失。真正修行的人，要先增修正念，然後才能達到究竟清凈。就像人學習射箭，長久練習純熟，再沒有其他想法，行住都與禪定同在。不怕生起心念，把它當作妨礙進學的禍患。
接下來應當修習三摩地（Samadhi，禪定）。所說的三摩地，沒有其他特別的方法，就是一切眾生自性清凈的心，名為大圓鏡智（Mahadarsha-jnana，如實反映一切的智慧）。上至諸佛，下至蠢動的生物，都相同平等，沒有增減。只是因為無明（Avidya，對事物真相的迷惑）妄想客塵所覆蓋，所以流轉生死，不能成佛。修行人應當安心靜住，不要攀緣一切外境，假想一個圓明的光，猶如清凈的月亮，距離身體四尺，在正前方對面，不高不低，大小同一肘，圓滿具足。它的顏色明亮，內外光潔，世上沒有可以相比的。開始雖然看不見，長久精進研究，不久就能徹底看見。看見后，就進一步觀察，逐漸擴大它的範圍，或者四尺，像這樣倍增。
【English Translation】 English version: Buddhas and Bodhisattvas, with their compassionate vows and the power of their protective mindfulness, enable me, through these merits, to quickly resonate with all Samadhi-mukhas (gates of meditative absorption), quickly resonate with all Dharani-mukhas (gates of mnemonic incantations), and quickly attain the purity of all self-natures. Thus, I broadly make vows, ensuring that I do not regress and quickly achieve accomplishment.
Next, one should learn to regulate the breath. To regulate the breath, first visualize the incoming and outgoing breath flowing through each limb and meridian of the body. Then, slowly exhale through the mouth. Visualize this breath as white as snow and as moist as milk. Be aware of how far it reaches. Then, slowly inhale through the nose, allowing it to permeate the entire body, even the meridians. Exhale and inhale in this way three times each. Performing this breath regulation will ensure that the body is free from ailments such as cold, heat, and wind, and is comfortable. Then, learn meditation. Subhakarasimha (善無畏), the Tripitaka Master, said: 'You beginners are often afraid of arising thoughts, ceasing to advance and focusing solely on non-thought, thinking that this is the ultimate. Seeking growth in this way is unattainable.' There are two types of thoughts: unwholesome thoughts and wholesome thoughts. Unwholesome, deluded thoughts must be eliminated. Wholesome, righteous thoughts should not be extinguished. A true practitioner must first cultivate righteous mindfulness before reaching ultimate purity. It is like learning archery; after long practice, one becomes skilled, and there are no other thoughts. Whether walking or standing, one is always in a state of meditation. One is not afraid of arising thoughts, considering them a hindrance to learning.
Next, one should cultivate Samadhi (禪定). What is meant by Samadhi is nothing other than the inherently pure mind of all beings, known as the Mahadarsha-jnana (大圓鏡智, Great Perfect Mirror Wisdom). From the Buddhas above to the smallest creatures below, all are equal, without increase or decrease. However, they are covered by the obscurations of ignorance (Avidya, 無明), delusion, and defilements, and therefore transmigrate through samsara and cannot become Buddhas. Practitioners should settle their minds and remain still, not clinging to any external objects. Visualize a round, bright light, like a pure moon, four feet in front of the body, facing you, neither too high nor too low, the size of one's elbow, complete and perfect. Its color is bright, and it is pure inside and out, incomparable to anything in the world. Although one may not see it at first, with diligent practice, one will soon be able to see it clearly. Once seen, observe it further, gradually expanding its scope, perhaps to four feet, and so on, doubling it.
增。乃至滿三千大千世界極令分明。將欲出觀。如是漸略還同本相。初觀之時如似於月。遍周之後無複方圓。作是觀已。即便證得解脫一切蓋障三昧。得此三昧者。名為地前三賢。依此漸進遍周法界者。如經所說名為初地。所以名初地者。為以證此法昔所未得。而今始得生大喜悅。是故初地名曰歡喜。亦莫作解了。即此自性清凈心。以三義故。猶如於月。一者自性清凈義。離貪慾垢故。二者清涼義。離瞋熱惱故。三者光明義。離愚癡闇故。又月是四大所成究竟壞去。是以月世人共見。取以為喻令其悟入。行者久久作此觀。觀習成就不須延促。唯見明朗更無一物。亦不見身之與心。萬法不可得。猶如虛空。亦莫作空解。以無念等故說如虛空非謂空想。久久能熟。行住坐臥。一切時處。作意與不作意。任運相應無所掛礙。一切妄想。貪瞋癡等一切煩惱。不假斷除。自然不起。性常清凈。依此修習。乃至成佛。唯是一道更無別理。此是諸佛菩薩內證之道。非諸二乘外道境界。作是觀已。一切佛法恒沙功德。不由他悟。以一貫之。自然通達。能開一字演說無量法。剎那悟入于諸法中。自在無礙。無去來起滅。一切平等。行此漸至升進之相久自證知。非今預說所能究竟。輸波迦羅三藏曰。既能修習。觀一成就已。汝等今於此心中
【現代漢語翻譯】 現代漢語譯本 增廣，乃至充滿三千大千世界，使其極其分明。將要出觀時，又這樣逐漸收縮，恢復到原來的樣子。最初觀想時，就像月亮一樣。遍滿之後，就沒有方圓的形狀了。做了這樣的觀想后，就能證得解脫一切蓋障三昧（一種禪定狀態，能去除所有煩惱的遮蔽）。得到這種三昧的人，被稱為地前三賢（菩薩修行過程中的三個階段）。依據此法逐漸進步，遍滿法界的人，就像經書所說，被稱為初地（菩薩十地中的第一地）。之所以稱為初地，是因為證得此法是過去從未得到的，而現在開始得到，產生極大的喜悅。因此，初地名為歡喜地。也不要理解為，這就是自性清凈心。因為有三種意義，所以像月亮一樣。一是自性清凈的意義，遠離貪慾的污垢的緣故。二是清涼的意義，遠離嗔恚的熱惱的緣故。三是光明的意義，遠離愚癡的黑暗的緣故。而且月亮是四大（地、水、火、風）所成，最終會壞滅消失。因此，月亮是世人共同見到的，用它來比喻，使人容易領悟。修行人長久地做這種觀想，觀想修習成就后，不需要延長或縮短時間，只見到光明朗照，再沒有其他事物。也看不到身體和心，萬法都不可得，就像虛空一樣。也不要理解為空，因為沒有念頭等等，所以說像虛空，不是說空想。長久修習純熟后，行走、站立、坐臥，一切時處，作意或不作意，都能自然相應，沒有阻礙。一切妄想，貪嗔癡等一切煩惱，不需要刻意斷除，自然不會生起，本性常常清凈。依據此法修習，乃至成佛，只有這一條道路，再沒有其他道理。這是諸佛菩薩內在證悟的道路，不是二乘（聲聞、緣覺）外道的境界。做了這樣的觀想后，一切佛法如恒河沙數般的功德，不需要通過他人開悟，就能一以貫之，自然通達。能開啟一個字，演說無量法。剎那間悟入一切法中，自在無礙，沒有去來起滅，一切平等。修行此法逐漸升進的景象，長久之後自然會證知，不是現在預先所能說盡的。輸波迦羅（Subhakarasimha，唐代密宗大師，善無畏）三藏說，既然能夠修習，觀想一法成就后，你們現在對於此心中
【English Translation】 English version Expand, even to fill the three thousand great thousand worlds, making it extremely clear. When about to exit the contemplation, gradually contract it back to its original form. At the beginning of the contemplation, it is like the moon. After pervading, there is no longer a square or round shape. Having done this contemplation, one will attain the Samadhi (a state of meditative consciousness) of liberation from all coverings and hindrances. One who attains this Samadhi is called one of the Three Sages before the Ground (referring to stages in the Bodhisattva path). Relying on this gradual progress, one who pervades the Dharma Realm is, as the scriptures say, called the First Ground (the first of the ten Bhumis or grounds of a Bodhisattva). The reason it is called the First Ground is that attaining this Dharma is something never attained in the past, and now it is attained for the first time, giving rise to great joy. Therefore, the First Ground is called the Ground of Joy. Also, do not interpret it as being the self-nature pure mind itself. Because of three meanings, it is like the moon. First, the meaning of self-nature purity, because it is free from the defilement of greed. Second, the meaning of coolness, because it is free from the heat and vexation of anger. Third, the meaning of brightness, because it is free from the darkness of ignorance. Moreover, the moon is formed by the four great elements (earth, water, fire, and wind) and will ultimately decay and disappear. Therefore, the moon is something commonly seen by people, and it is used as a metaphor to make it easy for people to understand. The practitioner does this contemplation for a long time. After the contemplation practice is accomplished, there is no need to lengthen or shorten the time. One only sees bright illumination, and there is nothing else. One also does not see the body and mind. All dharmas are unattainable, like empty space. Also, do not interpret it as emptiness, because there are no thoughts, etc., so it is said to be like empty space, not meaning empty thought. After practicing for a long time and becoming skilled, whether walking, standing, sitting, or lying down, at all times and places, whether intentionally or unintentionally, one can naturally correspond without hindrance. All delusions, all afflictions such as greed, anger, and ignorance, do not need to be deliberately eliminated; they naturally do not arise, and the nature is always pure. Relying on this practice, even to the point of becoming a Buddha, there is only this one path, and there is no other principle. This is the path of inner realization of all Buddhas and Bodhisattvas, not the realm of the Two Vehicles (Sravakas and Pratyekabuddhas) and external paths. After doing this contemplation, all the merits and virtues of the Buddhadharma, as numerous as the sands of the Ganges, do not require enlightenment through others; one can penetrate them all with one thread, and naturally understand them. One can open up one word and expound limitless Dharmas. In an instant, one awakens to all Dharmas, being free and unobstructed, without coming and going, arising and ceasing, all being equal. The appearance of gradual progress in practicing this Dharma will be naturally realized after a long time, and cannot be fully described in advance. Subhakarasimha (a Tang Dynasty Esoteric Buddhist master) said, 'Since you are able to practice and accomplish the contemplation of one Dharma, you now, in this mind'
。復有五種心義。行者當知。一者剎那心。謂初心見道一念相應。速還忘失。如夜電光。暫現即滅。故云剎那。二者流注心。既見道已唸唸加功相續不絕。如流奔注。故云流注。三者甜美心。謂積功不已乃得虛然朗徹身心輕泰玩味于道。故云甜美。四者摧散心。為卒起精勤。或復休廢。二俱違道故云摧散。五者明鏡心。既離散亂之心。鑒達圓明一切無著。故云明鏡。若了達五心。於此自驗。三乘凡夫聖位可自分別矣。汝等行人初學修定。應行過去諸佛秘密方便加持修定法。一體與一切總持門相應。是故。應須受此四陀羅尼。陀羅尼曰。
oṃ mu kṣma va jra 唵 速 乞叉摩(三合) 嚩 日啰(二合)
(別本漢注唵蘇乞叉嚩日啰)。
此陀羅尼。能令所觀成就。
oṃ ti ṣṭa va jra 唵 底 瑟吒(二合) 嚩 日羅(二合)
此陀羅尼。能令所觀無失。
oṃ mu pra va jra 唵 娑 頗啰(二合) 嚩 日啰(二合)
此陀羅尼。能令所觀漸廣。
oṃ saṃ hā ra va jra 唵 僧 賀(引) 啰 嚩 日啰(二合)
此陀
【現代漢語翻譯】 現代漢語譯本： 又有五種心的意義，修行者應當知曉。第一種是剎那心（kṣaṇa-citta），指初發心見道時，一念與道相應，迅速又遺忘失去，如同夜裡的閃電，短暫顯現隨即消滅，所以稱為剎那。第二種是流注心（pravāha-citta），指已經見道后，唸唸不斷地用功，相續不絕，如流水奔涌灌注，所以稱為流注。第三種是甜美心（mādhurya-citta），指積累功德不已，於是得到虛空朗然通徹，身心輕安泰然，玩味于道，所以稱為甜美。第四種是摧散心（vikṣepa-citta），指時而奮起精進，時而又停止廢棄，這兩種情況都違背于道，所以稱為摧散。第五種是明鏡心（ādarśa-citta），指已經遠離散亂之心，明澈通達圓滿光明，一切都沒有執著，所以稱為明鏡。如果瞭解通達這五種心，用它們來自己驗證，三乘（triyāna）凡夫和聖位的差別就可以自己分辨了。你們這些初學修定的修行人，應當修習過去諸佛秘密方便加持的修定法，使一體與一切總持門相應。因此，應當接受這四種陀羅尼（dhāraṇī）。陀羅尼如下： 唵（oṃ） 速（mu） 乞叉摩（kṣma，三合） 嚩（va） 日啰（vajra，二合） （別本漢註：唵 蘇 乞叉 嚩 日啰） 此陀羅尼，能使所觀想的成就。 唵（oṃ） 底（ti） 瑟吒（tiṣṭha，二合） 嚩（va） 日啰（vajra，二合） 此陀羅尼，能使所觀想的沒有缺失。 唵（oṃ） 娑（mu） 頗啰（sphara，二合） 嚩（va） 日啰（vajra，二合） 此陀羅尼，能使所觀想的逐漸廣大。 唵（oṃ） 僧（saṃ） 賀（hā，引） 啰（ra） 嚩（va） 日啰（vajra，二合） 此陀
【English Translation】 English version: Furthermore, there are five kinds of meanings of 'mind' (citta) that practitioners should know. The first is the 'momentary mind' (kṣaṇa-citta), referring to the initial arising of the mind when seeing the Path, a single thought in accordance with the Path, quickly forgotten and lost, like lightning at night, appearing briefly and then vanishing, hence called 'momentary'. The second is the 'flowing mind' (pravāha-citta), referring to, after having seen the Path, constantly applying effort thought after thought, continuously without interruption, like a flowing stream, hence called 'flowing'. The third is the 'sweet mind' (mādhurya-citta), referring to accumulating merit without ceasing, thereby attaining a state of emptiness, clarity, and thoroughness, the body and mind light and at ease, savoring the Path, hence called 'sweet'. The fourth is the 'scattered mind' (vikṣepa-citta), referring to sometimes arising with diligence and vigor, and sometimes ceasing and abandoning, both of which are contrary to the Path, hence called 'scattered'. The fifth is the 'mirror-like mind' (ādarśa-citta), referring to having already departed from the scattered mind, clearly understanding perfect brightness, without any attachment to anything, hence called 'mirror-like'. If one understands these five minds and uses them to examine oneself, the differences between ordinary beings and the holy positions of the Three Vehicles (triyāna) can be distinguished by oneself. You practitioners who are beginners in practicing meditation should practice the meditation method blessed by the secret expedient means of the Buddhas of the past, making the one body correspond with the all-encompassing gate. Therefore, you should receive these four dhāraṇīs (dhāraṇī). The dhāraṇīs are as follows: oṃ mu kṣma va jra (Another version has: oṃ su kṣa va jra) This dhāraṇī enables the object of contemplation to be accomplished. oṃ ti ṣṭa va jra This dhāraṇī enables the object of contemplation to be without loss. oṃ mu sphara va jra This dhāraṇī enables the object of contemplation to gradually expand. oṃ saṃ hā ra va jra This dha
羅尼。能令所觀廣。復令漸略如故。
如是四陀羅尼者。是婆誐梵。自證法中甚深方便。開諸學人令速證入。若欲速求此三摩地者。於四威儀。常誦此陀羅尼。克念用功勿暫虛廢。無不速驗。汝等習定之人。復須知經行法則。於一靜處平治凈地。面長二十五肘。兩頭豎標。通頭系索。才與胸齊。以竹筒盛索。長可手執。其筒隨日右轉平直來往。融心普周視前六尺。乘三昧覺任持本心。諦了分明無令忘失。但下一足便誦一真言。如是四真言從初至后。終而復始。誦唸勿住。稍覺疲懈。即隨所安坐。行者應知入道方便深助進。如修心金剛。不遷不易。被大精進甲冑。作猛利之心。誓願成得為期。終無退轉之異。無以雜學惑心令一生空過。然法無二相心言兩忘。若不方便開示無由悟入。良以梵漢殊隔。非譯難通。聊蒙指陳。隨憶鈔錄。以傳未悟。京西明寺慧警禪師。先有撰集。今再詳補。頗謂備焉。
南無稽首十方佛 真如海藏甘露門 三賢十聖應真僧 愿賜威神加念力 希有總持禪秘要 能發圓明廣大心 我今隨分略稱揚 回施法界諸含識
無畏三藏受戒懺悔文及禪門要法一卷
【現代漢語翻譯】 現代漢語譯本 羅尼（Dharani）。能使所觀想的境界擴大，又能使其逐漸縮小恢復原狀。
像這樣的四種陀羅尼，是婆誐梵（Bhagavan，世尊）在自身證悟的法中所發現的甚深方便，開啟各種學習者，使他們迅速證入。如果想要快速求得這種三摩地（Samadhi，禪定），在行、住、坐、臥四種威儀中，經常誦持這些陀羅尼，專心致志，不要有片刻的虛度，沒有不快速應驗的。你們這些習禪定的人，還應該知道經行的法則。在一個安靜的地方，平整乾淨的地面上，面向長二十五肘的地方，兩頭豎立標桿，標桿之間繫上繩索，高度與胸齊平。用竹筒裝著繩索，長度可以手持。竹筒隨著太陽右轉，平直地來回移動。融化內心，普遍周遍地觀察前方六尺的範圍。憑藉三昧（Samadhi，正定）的覺悟，任持本心，仔細明白，不要忘記。每下一步腳，就誦唸一句真言。像這樣，四句真言從開始到結束，循環往復，誦唸不停。稍微感到疲倦懈怠，就隨處安坐。修行者應該知道，入道的方便能夠深深地幫助進步，就像修心的金剛一樣，不可改變，不可動搖。披上大精進的鎧甲，發起猛利的心，發誓一定要成就，始終沒有退轉的變化。不要用雜學迷惑內心，使一生空過。然而，法沒有兩種相，心和言語都要忘卻。如果沒有方便的開示，就沒有辦法悟入。實在是因為梵語和漢語的差異太大，不翻譯就難以溝通。姑且冒昧地指陳，隨記憶抄錄，用來傳給尚未覺悟的人。京西明寺的慧警禪師，先前已經有所撰集，現在再次詳細補充，可以說是完備了。
稽首禮敬十方佛，真如海藏甘露門。 三賢十聖應真僧，愿賜威神加念力。 希有總持禪秘要，能發圓明廣大心。 我今隨分略稱揚，回施法界諸含識。
《無畏三藏受戒懺悔文及禪門要法》一卷
【English Translation】 English version Dharani. It can make the observed realm expand, and it can also gradually shrink it back to its original state.
These four Dharanis are profound expedients found by Bhagavan (the World-Honored One) in the Dharma he realized himself, opening up various learners and enabling them to quickly enter into realization. If you want to quickly seek this Samadhi (concentration), constantly recite these Dharanis in the four postures of walking, standing, sitting, and lying down, concentrate your mind and effort, and do not waste a moment; there is no way it will not be quickly effective. You who practice meditation should also know the rules of walking meditation. In a quiet place, on a flat and clean ground, facing a distance of twenty-five cubits in length, erect markers at both ends, and tie a rope between the markers, at a height level with the chest. Use a bamboo tube to hold the rope, with a length that can be held in the hand. The tube rotates to the right with the sun, moving straight back and forth. Melt the mind, universally and completely observing the area six feet in front. Relying on the awareness of Samadhi (right concentration), maintain the original mind, carefully and clearly, without forgetting it. With each step, recite a mantra. In this way, the four mantras are recited from beginning to end, cycling repeatedly, without stopping. If you feel slightly tired and lax, sit down wherever you are comfortable. Practitioners should know that the expedient of entering the path can deeply help progress, just like the Vajra (diamond) of cultivating the mind, unchangeable and immovable. Put on the armor of great diligence, arouse a fierce mind, vow to achieve it as the goal, and never have any change of retreat. Do not confuse the mind with miscellaneous studies, causing a lifetime to pass in vain. However, the Dharma has no two aspects, and both mind and speech must be forgotten. Without expedient instruction, there is no way to enter into enlightenment. It is truly because the differences between Sanskrit and Chinese are too great, and it is difficult to communicate without translation. I will venture to point out, copying from memory, to transmit it to those who have not yet awakened. Zen Master Huijing of Ming Temple in Jingxi had previously compiled some, and now I have supplemented it in detail, which can be said to be complete.
I bow in reverence to the Buddhas of the ten directions, the nectar gate of the true suchness sea treasury. The three sages, ten saints, and Arhats, may you bestow your divine power and add your mindful strength. The rare Dharani secret essence of Chan, can arouse the perfect, bright, vast mind. I now praise it slightly according to my ability, and dedicate it to all sentient beings in the Dharma realm.
One volume of 'Fearless Tripitaka's Precepts, Repentance Text, and Essential Methods of Chan'