T46n1923_諸法無諍三昧法門

大正藏第 46 冊 No. 1923 諸法無諍三昧法門

No. 1923

諸法無諍三昧法門捲上

陳南嶽思大禪師撰

如萬行中說。從初發心至成佛道。一身一心一智慧。欲為教化眾生故。萬行名字差別異。夫欲學一切佛法。先持凈戒勤禪定。得一切佛法諸三昧門。百八三昧。五百陀羅尼。及諸解脫。大慈大悲。一切種智。五眼。六神通。三明。八解脫。十力。四無畏。十八不共法。三十二相。八十種好。六波羅蜜。三十七品。四弘大誓願。四無量心。如意神通。四攝法。如是無量佛法功德。一切皆從禪生。何以故。三世十方無量諸佛。若欲說法度眾生時。先入禪定。以十力道種智。觀察眾生根性差別。知其對治。得道因緣。以法眼觀察竟。以一切種智。說法度眾生。一切種智者。名為佛眼。亦名現一切色身三昧。亦名普現色身三昧。上作一切佛身。諸菩薩身。辟支佛身。阿羅漢身。諸天王身。轉輪聖帝諸小王身。下作三塗六趣眾生之身。如是一切佛身。一切眾生身。一念心中一時行。無前無後。亦無中間。一時說法度眾生。皆是禪波羅蜜功德所成。是故佛言。若不坐禪。平地顛墜。若欲斷煩惱。先以定動。然後智拔。定名奢摩他。智慧名毗婆舍那。定有無量。總說三種。下

【現代漢語翻譯】現代漢語譯本《諸法無諍三昧法門》捲上陳南嶽思大禪師撰如萬行中所說，從初發心直至成就佛道，一身、一心、一智慧。爲了教化眾生，萬行的名字才有所差別。想要學習一切佛法，首先要持守清凈的戒律，勤奮修習禪定，才能獲得一切佛法的各種三昧門（Samadhi-mukha，禪定之門），包括百八三昧、五百陀羅尼（Dharani，總持）、以及各種解脫、大慈大悲、一切種智（Sarva-akarajnana，對一切事物和現象的智慧）、五眼、六神通、三明、八解脫、十力、四無畏、十八不共法、三十二相、八十種好、六波羅蜜（Paramita，到彼岸）、三十七道品、四弘誓願、四無量心、如意神通、四攝法。像這樣無量的佛法功德，一切都從禪定中產生。為什麼這麼說呢？三世十方無量的諸佛，如果想要說法度化眾生，首先要進入禪定，以十力（Dasabala，佛的十種力量）和道種智（Sarvakarajnata-jnana，對成佛之道的智慧）觀察眾生的根性差別，瞭解他們所需要的對治方法，以及得道的因緣。用佛眼觀察完畢后，再用一切種智說法度化眾生。所謂一切種智，也叫做佛眼，也叫做現一切色身三昧，也叫做普現色身三昧。向上可以化現一切佛身、諸菩薩身、辟支佛（Pratyekabuddha，緣覺）身、阿羅漢（Arhat，應供）身、諸天王身、轉輪聖王以及各種小王的身；向下可以化現三塗六趣眾生的身。像這樣一切佛身、一切眾生身，在一念心中一時顯現，沒有先後，也沒有中間，一時說法度化眾生，都是禪波羅蜜的功德所成就的。所以佛說，如果不坐禪，就會平地摔倒。如果想要斷除煩惱，首先要用禪定來動搖它，然後用智慧來拔除它。禪定叫做奢摩他（Samatha，止），智慧叫做毗婆舍那（Vipassana，觀）。禪定有無量種，總的來說有三種。下文將繼續闡述。

【English Translation】 English version The Dharma Gate of Samadhi Free from Disputes Among All Dharmas, Scroll 1 Composed by Great Chan Master Si of Nan Yue, Chen Dynasty As stated in the myriad practices, from the initial aspiration to the attainment of Buddhahood, it is one body, one mind, and one wisdom. The names of the myriad practices differ only for the sake of teaching and transforming sentient beings. If one wishes to learn all the Buddha-dharmas, one must first uphold pure precepts and diligently practice meditation to attain all the Samadhi-mukhas (gates of samadhi) of all Buddha-dharmas, including the hundred and eight samadhis, the five hundred Dharanis (total retention), as well as all liberations, great loving-kindness and great compassion, Sarva-akarajnana (knowledge of all aspects), the five eyes, the six supernormal powers, the three insights, the eight liberations, the ten powers (Dasabala), the four fearlessnesses, the eighteen unshared dharmas, the thirty-two marks, the eighty minor marks, the six Paramitas (perfections), the thirty-seven factors of enlightenment, the four great vows, the four immeasurable minds, the wish-fulfilling supernormal powers, and the four means of attraction. Such immeasurable merits of the Buddha-dharma all arise from meditation. Why is this so? When the immeasurable Buddhas of the three times and ten directions wish to teach the Dharma to liberate sentient beings, they first enter into samadhi. They use the ten powers (Dasabala) and Sarvakarajnata-jnana (knowledge of all aspects of the path) to observe the differences in the faculties of sentient beings, understand the appropriate antidotes, and the causes and conditions for attaining the path. After observing with the Buddha-eye, they use Sarva-akarajnana to teach the Dharma and liberate sentient beings. Sarva-akarajnana is also called the Buddha-eye, also called the Samadhi of Manifesting All Forms, also called the Samadhi of Universally Manifesting Forms. Upwardly, it manifests all Buddha-bodies, Bodhisattva-bodies, Pratyekabuddha (solitary Buddha) bodies, Arhat (worthy of offerings) bodies, the bodies of all Deva-kings, Chakravartin (wheel-turning king) and the bodies of all minor kings; downwardly, it manifests the bodies of sentient beings in the three evil realms and the six realms of existence. Such all Buddha-bodies and all sentient being bodies manifest simultaneously in one thought, without before, without after, and without middle. Teaching the Dharma to liberate sentient beings at once is all accomplished by the merit of the Dhyana-paramita (perfection of meditation). Therefore, the Buddha said, 'If one does not sit in meditation, one will fall on flat ground. If one wishes to cut off afflictions, one must first agitate them with samadhi, and then uproot them with wisdom.' Samadhi is called Samatha (tranquility), and wisdom is called Vipassana (insight). There are immeasurable kinds of samadhi, but generally speaking, there are three kinds. The following text will continue to elaborate.

定名欲界定。中定名色界定。上定名無色界定。複次下定是聲聞定。總攬三界。中定是辟支佛定。上定是如來定。及諸菩薩定。智有無量說有三。一者道智。二者道種智。三者一切種智。慧亦有三。一者道慧。二者道種慧。三者一切種慧。複次分別說有十一智。何者是耶。法智。世智。他心智。宿命智。苦智。集智。滅智。道智。盡智。無生智。如實智。複次盡智無生智。分別則有十八種智。盡智有九。無生智有九。是名十八智。亦得名為十八心。三乘聖人共在四禪諸智慧中。問如實道如實智者。於一切法總相別相。如實能知故。名如實智。是諸智慧。即是一切智。亦名無智。何以故。如先尼梵志問佛。經中說。先尼梵志白佛言。世尊。如來一切智慧。從何處得。佛答先尼。無有得處。先尼復問。云何智慧無有得處佛復答言。非內觀中得是智慧。非外觀中得是智慧。非內外觀中得是智慧。亦非不觀得是智慧。是故智慧無有得處。故名無智。如奇特品說。一字入四十二字。四十二字還入一字。亦不見一字。唯佛與佛善知字法。善知無字法。為無字法故說于字法。不為字法故說于字法。是故四十二字。即是無字。複次欲坐禪時。應先觀身本。身本者如來藏也。亦名自性清凈心。是名真實心。不在內。不在外。不在中間。不

【現代漢語翻譯】現代漢語譯本定名欲界定：下等的禪定稱為欲界定（desire realm concentration）。中定名色界定：中等的禪定稱為色界定（form realm concentration）。上定名無色界定：上等的禪定稱為無色界定（formless realm concentration）。複次，下定是聲聞定：進一步說，下等的禪定是聲聞（Śrāvaka）的禪定，總括三界。中定是辟支佛定：中等的禪定是辟支佛（Pratyekabuddha）的禪定。上定是如來定，及諸菩薩定：上等的禪定是如來（Tathāgata）的禪定，以及諸位菩薩（Bodhisattva）的禪定。智有無量，說有三：智慧有無量種，但可以歸納為三種：一者道智：一是道智（knowledge of the path）。二者道種智：二是道種智（knowledge of the kinds of paths）。三者一切種智：三是一切種智（knowledge of all kinds）。慧亦有三：智慧也有三種：一者道慧：一是道慧（wisdom of the path）。二者道種慧：二是道種慧（wisdom of the kinds of paths）。三者一切種慧：三是一切種慧（wisdom of all kinds）。複次，分別說有十一智：進一步說，如果詳細區分，有十一種智慧：何者是耶？法智：哪些是呢？法智（knowledge of dharma）。世智：世智（worldly knowledge）。他心智：他心智（knowledge of others' minds）。宿命智：宿命智（knowledge of past lives）。苦智：苦智（knowledge of suffering）。集智：集智（knowledge of the origin of suffering）。滅智：滅智（knowledge of the cessation of suffering）。道智：道智（knowledge of the path to the cessation of suffering）。盡智：盡智（knowledge of the exhaustion of defilements）。無生智：無生智（knowledge of non-arising）。如實智：如實智（knowledge of reality as it is）。複次，盡智無生智，分別則有十八種智：進一步說，盡智和無生智，如果分別開來，則有十八種智慧。盡智有九：盡智有九種。無生智有九：無生智有九種。是名十八智：這就是所謂的十八智。亦得名為十八心：也可以稱為十八心。三乘聖人共在四禪諸智慧中：三乘（Three Vehicles）的聖人共同存在於四禪（Four Dhyānas）的各種智慧中。問：如實道如實智者，於一切法總相別相，如實能知故，名如實智：問：什麼是如實道、如實智？對於一切法的總相和別相，如實地能夠知曉，所以稱為如實智。是諸智慧，即是一切智，亦名無智：這些智慧，就是一切智，也可以稱為無智。何以故？如先尼梵志問佛。經中說：為什麼這麼說呢？就像先尼梵志（Seni the Brahmin）問佛陀。經典中說：先尼梵志白佛言：世尊，如來一切智慧，從何處得？先尼梵志對佛陀說：『世尊，如來的一切智慧，從何處獲得？』佛答先尼：無有得處。佛陀回答先尼：『沒有獲得之處。』先尼復問：云何智慧無有得處？先尼又問：『為什麼智慧沒有獲得之處？』佛復答言：非內觀中得是智慧，非外觀中得是智慧，非內外觀中得是智慧，亦非不觀得是智慧。佛陀又回答說：『不是在內觀中獲得這種智慧，不是在外觀中獲得這種智慧，不是在內外兼觀中獲得這種智慧，也不是在不觀中獲得這種智慧。』是故智慧無有得處，故名無智：所以智慧沒有獲得之處，因此稱為無智。如奇特品說：就像《奇特品》所說：一字入四十二字，四十二字還入一字，亦不見一字。唯佛與佛善知字法，善知無字法：一個字進入四十二個字，四十二個字又回到一個字，也看不見一個字。只有佛與佛才能善於瞭解文字的法則，善於瞭解無字的法則。為無字法故說于字法，不為字法故說于字法：爲了無字的法則才說文字的法則，不是爲了文字的法則才說文字的法則。是故四十二字，即是無字：所以四十二個字，就是無字。複次欲坐禪時，應先觀身本：進一步說，想要坐禪的時候，應該先觀察身的根本。身本者如來藏也：身的根本就是如來藏（Tathāgatagarbha）。亦名自性清凈心：也稱為自性清凈心（naturally pure mind）。是名真實心：這就是真實心。不在內，不在外，不在中間：不在內，不在外，不在中間。

【English Translation】 English version The lower concentration is called the desire realm concentration (Kāmadhātu-samādhi). The middle concentration is called the form realm concentration (Rūpadhātu-samādhi). The upper concentration is called the formless realm concentration (Arūpadhātu-samādhi). Furthermore, the lower concentration is the concentration of the Śrāvakas (voice-hearers), encompassing the three realms. The middle concentration is the concentration of the Pratyekabuddhas (solitary Buddhas). The upper concentration is the concentration of the Tathāgatas (Thus Come Ones), and the Bodhisattvas (enlightenment beings). Wisdom is immeasurable, but it can be said to be of three kinds: First is knowledge of the path (Dharma-jñāna). Second is knowledge of the kinds of paths (Mārga-jñāna). Third is knowledge of all kinds (Sarva-jñāna). Wisdom (Prajñā) is also of three kinds: First is wisdom of the path (Dharma-prajñā). Second is wisdom of the kinds of paths (Mārga-prajñā). Third is wisdom of all kinds (Sarva-prajñā). Furthermore, if distinguished separately, there are eleven kinds of wisdom: What are they? Knowledge of dharma (Dharma-jñāna). Worldly knowledge (Saṃvṛti-jñāna). Knowledge of others' minds (Para-citta-jñāna). Knowledge of past lives (Pūrva-nivāsa-jñāna). Knowledge of suffering (Duḥkha-jñāna). Knowledge of the origin of suffering (Samudaya-jñāna). Knowledge of the cessation of suffering (Nirodha-jñāna). Knowledge of the path to the cessation of suffering (Mārga-jñāna). Knowledge of the exhaustion of defilements (Kṣaya-jñāna). Knowledge of non-arising (Anutpāda-jñāna). Knowledge of reality as it is (Yathābhūta-jñāna). Furthermore, Kṣaya-jñāna and Anutpāda-jñāna, if distinguished separately, there are eighteen kinds of wisdom. Kṣaya-jñāna has nine. Anutpāda-jñāna has nine. These are called the eighteen wisdoms. They can also be called the eighteen minds. The saints of the Three Vehicles (Triyāna) commonly exist in the various wisdoms of the Four Dhyānas (meditative absorptions). Question: What is 'knowledge of reality as it is'? Because one can truly know the general and specific characteristics of all dharmas, it is called 'knowledge of reality as it is'. These wisdoms are the same as all-knowing wisdom, and are also called 'no-wisdom'. Why is this so? As Seni the Brahmin (Seni the Brahmin) asked the Buddha. It is said in the sutra: Seni the Brahmin said to the Buddha: 'Venerable One, from where does the Tathāgata obtain all wisdom?' The Buddha answered Seni: 'There is no place of obtaining.' Seni asked again: 'Why is it that wisdom has no place of obtaining?' The Buddha answered again: 'This wisdom is not obtained through internal contemplation, not obtained through external contemplation, not obtained through both internal and external contemplation, and not obtained through non-contemplation.' Therefore, wisdom has no place of obtaining, hence it is called 'no-wisdom'. As said in the 'Wonderful Qualities' chapter: One letter enters forty-two letters, and forty-two letters return to one letter, and one letter is not seen. Only Buddhas and Buddhas are skilled in knowing the law of letters, and skilled in knowing the law of no-letters. For the sake of the law of no-letters, the law of letters is spoken; not for the sake of the law of letters is the law of letters spoken. Therefore, the forty-two letters are the same as no-letters. Furthermore, when one wants to sit in meditation, one should first contemplate the root of the body. The root of the body is the Tathāgatagarbha (Buddha-nature). It is also called the naturally pure mind (Prakṛti-prabhāsvara-citta). This is called the true mind. It is not within, not without, not in between.

斷不常。亦非中道。無名無字。無相貌。無自無他。無生無滅。無來無去。無住處。無愚無智。無縛無解。生死涅槃。無一二。無前無後。無中間。從昔已來無名字。如是觀察真身竟。次觀身身。復觀心身。身身者從妄念心生。隨業受報。天人諸趣。實無去來。妄見生滅。此事難知。當譬喻說。身本及真心。譬如虛空月。無初無後。無圓滿。無出無沒無去來。眾生妄見謂生滅。大海江河及陂池。溪潭渠浴及泉源。普現眾影似真月。身身心心如月影。觀身然欲甚相似。身本真偽亦如是。月在虛空無來去。凡夫妄見在眾水。雖無去來無生滅。與空中月甚相似。雖現六趣眾色像。如來藏身未曾異。譬如幻師著獸皮飛禽走獸種種像。貴賤男女差別異。端正醜陋及老少。世間種種可笑事。幻師雖作種種變。本丈夫形未曾異。凡夫雖受六趣色。如來藏色不變異。身本及真心。譬如幻師睡身心無思覺寂然不變易。身身及心數。如幻師遊戲故示六趣形種種可笑事。身身眾生體。難解譬喻說。如此法性無涅槃。亦無有生死。譬如眠熟時。夢見種種事。心體尚空無。何況有夢事。覺雖了了憶。實無有於此凡夫顛倒識。譬喻亦如是。禪定智慧能覺了。余散心智不能解非。但凡夫如夢幻。月影現水種種事。複次諸佛菩薩聖皆爾。從初發心至佛果

【現代漢語翻譯】現代漢語譯本：既不是斷滅，也不是恒常。也不是中道。沒有名稱，沒有文字，沒有相貌。沒有自我，沒有他者。沒有產生，沒有消滅。沒有來處，沒有去處。沒有住處。沒有愚癡，沒有智慧。沒有束縛，沒有解脫。生死和涅槃，不是一，也不是二。沒有前，沒有後。沒有中間。從很久以前就沒有名字。這樣觀察真身後，接著觀察身身（從妄念產生的身體），再觀察心身（受業力影響的身心）。身身是從虛妄的念頭產生的，隨著業力接受果報，在天人等各個道中輪迴。實際上沒有來去，只是虛妄地看見生滅。這件事難以理解，用譬喻來說明。身體的根本和真實的自心，就像虛空中的月亮。沒有開始，沒有結束，沒有圓滿。沒有出現，沒有消失，沒有來去。眾生虛妄地認為它有生滅。大海、江河以及水池，溪流、深潭、水渠和泉源，普遍顯現月亮的影子，好像是真的月亮。身身和心心就像月亮的影子，觀察身體的慾望非常相似。身體的根本和虛假的現象也是這樣。月亮在虛空中沒有來去，凡夫虛妄地認為它在各個水中。雖然沒有來去，沒有生滅，但和空中的月亮非常相似。雖然顯現六道眾生的各種形象，如來藏身（如來所藏的真如佛性）卻未曾改變。譬如幻術師披著獸皮，變出飛禽走獸各種形象，有高貴低賤男女的差別，有端正醜陋和老少之分，世間有各種可笑的事情。幻術師雖然變出各種變化，但原本的丈夫形象未曾改變。凡夫雖然接受六道輪迴的各種色身，如來藏的體性卻不會改變。身體的根本和真實的自心，就像幻術師睡著時，身心沒有思緒，寂靜不變。身身和心心，就像幻術師遊戲時故意顯現六道輪迴的各種形象和可笑的事情。身身眾生的本體，難以理解，用譬喻來說明。這樣的法性沒有涅槃，也沒有生死。譬如熟睡的時候，夢見各種事情，心的本體尚且是空無，更何況有夢中的事情呢？醒來后雖然清楚地記得，但實際上什麼也沒有。凡夫顛倒的意識，譬喻也是這樣。禪定和智慧能夠覺悟，其餘散亂的心智不能理解。不僅凡夫像夢幻一樣，月亮的影子顯現在水中，也是各種虛幻的事情。再次說明，諸佛菩薩聖人都是這樣，從最初發心直到成佛。

【English Translation】 English version: It is neither annihilation nor permanence. Nor is it the Middle Way. It has no name, no word, no appearance. It has no self, no other. It has no birth, no death. It has no coming, no going. It has no dwelling place. It has no ignorance, no wisdom. It has no bondage, no liberation. Samsara and Nirvana are neither one nor two. It has no beginning, no end. It has no middle. From the ancient past, it has no name. Having observed the true body in this way, then observe the physical body (born from deluded thoughts), and then observe the mind-body (the body and mind influenced by karma). The physical body is born from false thoughts, and receives retribution according to karma, in the various realms of gods and humans. In reality, there is no coming or going, only a false perception of birth and death. This matter is difficult to understand, so let me explain with a metaphor. The root of the body and the true mind are like the moon in the sky. It has no beginning, no end, no fullness. It has no appearance, no disappearance, no coming, no going. Sentient beings falsely believe it has birth and death. The great ocean, rivers, ponds, streams, pools, canals, and springs all reflect the moon's image, appearing like the real moon. The physical body and the mind are like the moon's reflection. Observing the body's desires is very similar. The root of the body and its false appearances are also like this. The moon in the sky has no coming or going, but ordinary people falsely believe it is in the various waters. Although it has no coming or going, no birth or death, it is very similar to the moon in the sky. Although it manifests the various forms of the six realms, the Tathagatagarbha (the true nature of the Buddha hidden within) has never changed. For example, a magician wearing animal skins creates various images of birds and beasts, with differences in nobility, status, gender, beauty, ugliness, age, and youth, and various laughable things in the world. Although the magician creates various transformations, his original form as a man has never changed. Although ordinary people receive various forms in the six realms, the nature of the Tathagatagarbha does not change. The root of the body and the true mind are like a magician asleep, his body and mind without thoughts, silent and unchanging. The physical body and the mind are like a magician playing, deliberately showing various forms and laughable things of the six realms. The essence of the physical bodies of sentient beings is difficult to understand, so let me explain with a metaphor. Such is the nature of Dharma, without Nirvana, and without birth and death. For example, when deeply asleep, one dreams of various things. The essence of the mind is empty, let alone the things in the dream? Although one remembers clearly upon waking, in reality, there is nothing there. The inverted consciousness of ordinary people is also like this metaphor. Samadhi and wisdom can awaken, but the scattered mind cannot understand. Not only are ordinary people like dreams and illusions, but the moon's reflection appearing in the water is also a variety of illusory things. Furthermore, all Buddhas, Bodhisattvas, and sages are like this, from the initial aspiration to Buddhahood.

。持戒禪定種種事甚深定心不變易。智慧神通幻化異。法身不動。如空月普現色身作佛事。雖無去來無生滅。亦如月影現眾水。何以故。如經論中說。欲學一切智定。必修諸善心。若在定能知世間生滅法相。亦知出世三乘聖道。制心禪智。無事不辦。欲求佛道持凈戒。專修禪觀。得神通能降天魔。破外道。能度眾生斷煩惱。問曰。般若經中佛自說言。欲學聲聞。當學般若。欲學緣覺當學般若。欲學菩薩。當學般若。複次有六波羅蜜。般若為前導。亦是三世諸佛母。汝今云何。偏贊禪不讚五波羅蜜。複次如經中說。五度如盲。般若如眼。汝今云何。偏贊度不讚明眼。誰能信者愿廣解說。除我等疑惑。答曰。諦聽善思念之。吾當為汝決定說。

三乘般若同一觀　　隨證淺深差別異　如大海水無增減　　隨取者器大小異　聲聞緣覺及菩薩　　如來智慧亦如是　十二因緣四種智　　下智聲聞中緣覺　巧慧上智名菩薩　　如來頓覺上上智　以無名法化眾生　　方便假名差別異　三乘智慧不能知　　唯佛世尊獨知耳　如大集經雜四諦　　三乘法行同一義　陳如稽首白世尊　　十方菩薩大眾集　云何名法行比丘　　愿佛演說法行義　爾時佛告憍陳如　　至心諦聽今當說　若求法行諸比丘　　誦如來十二部

【現代漢語翻譯】現代漢語譯本持戒、禪定等等事情，都是非常深奧的，堅定不移的定心。智慧、神通、幻化，都是奇特的。法身是不動搖的，如同空中的月亮普遍顯現在各種色身中，做著佛事。雖然沒有來去，沒有生滅，也如月亮的影子顯現在眾水中。為什麼這麼說呢？如經論中所說，想要學習一切智定（對一切事物和現象的智慧和定力），必須修習各種善心。如果在定中，能知曉世間的生滅法相，也能知曉出世間聲聞乘、緣覺乘、菩薩乘這三乘的聖道。控制心念，運用禪定智慧，沒有辦不成的事情。想要追求佛道，就要持守清凈的戒律，專心修習禪觀，得到神通，就能降伏天魔，破除外道，能夠度化眾生，斷除煩惱。

問：在《般若經》中，佛陀親自說，想要學習聲聞乘，應當學習般若（智慧）；想要學習緣覺乘，應當學習般若；想要學習菩薩乘，應當學習般若。而且，在六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）中，般若是先導。般若也是過去、現在、未來三世諸佛的母親。你現在為什麼偏偏讚揚禪定，而不讚揚五波羅蜜呢？而且，如經中所說，前五度（佈施、持戒、忍辱、精進、禪定）如同盲人，般若如同眼睛。你現在為什麼偏偏讚揚盲人，而不讚揚明亮的眼睛呢？誰能相信呢？希望您能廣泛地解釋說明，解除我們這些人的疑惑。

答：仔細聽，好好思考，我將為你們確定地解說。

三乘（聲聞乘、緣覺乘、菩薩乘）的般若，觀照的是同一個真理，只是隨著證悟的深淺，而有差別。
如同大海的水沒有增減，只是隨著取水器具的大小而不同。
聲聞、緣覺以及菩薩，如來的智慧也是這樣。
十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）有四種智慧，下等的智慧是聲聞乘，中等的智慧是緣覺乘，巧妙的智慧、上等的智慧稱為菩薩乘，如來頓悟的智慧是上上智。
用無名的法來教化眾生，方便地假立名稱，所以有差別。
三乘的智慧不能完全知曉，只有佛世尊才能獨自知曉。
如同《大集經》中雜糅四聖諦（苦、集、滅、道），三乘的修行方法是同一個道理。
憍陳如（Ajñata Kaundinya）稽首稟告世尊，十方菩薩大眾聚集。
什麼樣的比丘稱為法行比丘？希望佛陀演說法行的意義。
這時，佛陀告訴憍陳如，專心致志地聽，我現在就為你解說。
如果想要成為法行比丘，應當誦讀如來的十二部經。

【English Translation】 English version Holding precepts, practicing Dhyana (meditation), and all such things are profoundly deep, with an unwavering and steadfast mind. Wisdom, supernatural powers, and transformations are all extraordinary. The Dharmakaya (Dharma body) is unmoving, like the moon in the sky universally appearing in various forms, performing the deeds of a Buddha. Although there is no coming or going, no birth or death, it is also like the moon's reflection appearing in various waters. Why is this so? As it is said in the Sutras and Shastras (treatises), if one wishes to learn the Samadhi (state of meditative consciousness) of all-knowing wisdom, one must cultivate all good thoughts. If one is in Samadhi, one can know the characteristics of the arising and ceasing of phenomena in the world, and also know the holy paths of the three vehicles (Triyana) of liberation: Sravaka (hearer), Pratyekabuddha (solitary realizer), and Bodhisattva. Controlling the mind and using the wisdom of Dhyana, there is nothing that cannot be accomplished. If one wishes to seek the path of Buddhahood, one must uphold pure precepts, diligently practice Dhyana and contemplation, attain supernatural powers, and be able to subdue heavenly demons, defeat heretics, and be able to liberate sentient beings and cut off afflictions.

Question: In the Prajna Sutra (Perfection of Wisdom Sutra), the Buddha himself said that if one wishes to learn the Sravaka vehicle, one should study Prajna (wisdom); if one wishes to learn the Pratyekabuddha vehicle, one should study Prajna; if one wishes to learn the Bodhisattva vehicle, one should study Prajna. Moreover, among the six Paramitas (perfections: generosity, morality, patience, effort, concentration, and wisdom), Prajna is the guide. Prajna is also the mother of all Buddhas of the past, present, and future. Why do you now praise Dhyana and not praise the five Paramitas? Moreover, as it is said in the Sutras, the five perfections are like the blind, and Prajna is like the eye. Why do you now praise the blind and not praise the bright eye? Who can believe this? We hope you can explain this extensively and dispel our doubts.

Answer: Listen carefully and contemplate well, and I will explain it to you definitively.

The Prajna of the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) contemplates the same truth, but there are differences according to the depth of realization.
Like the water of the great ocean, there is no increase or decrease, but it differs according to the size of the vessel that takes it.
Sravakas, Pratyekabuddhas, and Bodhisattvas, the wisdom of the Tathagata (Buddha) is also like this.
The twelve Nidanas (links of dependent origination: ignorance, volitional action, consciousness, name and form, the six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death) have four kinds of wisdom. The lower wisdom is that of the Sravaka vehicle, the middle wisdom is that of the Pratyekabuddha vehicle, the skillful wisdom and the higher wisdom are called the Bodhisattva vehicle, and the Tathagata's sudden enlightenment is the highest wisdom.
Using nameless Dharma (teachings) to transform sentient beings, conveniently establishing names, so there are differences.
The wisdom of the three vehicles cannot fully know, only the Buddha, the World Honored One, can know it alone.
Like in the Mahasamghata Sutra (Great Compilation Sutra) mixing the Four Noble Truths (suffering, origin, cessation, path), the practices of the three vehicles are the same principle.
Ajñata Kaundinya (one of the first five disciples of the Buddha) bowed and reported to the World Honored One, and the great assembly of Bodhisattvas from the ten directions gathered.
What kind of Bhikshu (monk) is called a Dharma-practicing Bhikshu? We hope the Buddha will explain the meaning of Dharma practice.
At that time, the Buddha told Ajñata Kaundinya, listen attentively, and I will now explain it to you.
If you want to become a Dharma-practicing Bhikshu, you should recite the twelve divisions of the Sutras of the Tathagata.

經　謂修多羅及毗曇　　優婆提舍及毗尼　樂為四眾敷暢說　　是樂誦說非法行　若更復有諸比丘　　誦如來十二部經　能廣演說思惟義　　是樂思惟無法行　若複次有諸比丘　　更讀誦十二部經　演說思惟觀其義　　是名樂觀無法行　夫法行者三乘同　　一觀我今當說者　有比丘能觀身心　　心不貪著一切相　謙虛下意不生慢　　不以愛水洗業田　不于中種識種子　　滅覺觀法境界息　永離煩惱心寂靜　　比丘如是觀身心　佛說是人真法行　　如是比丘即能得　聲聞緣覺佛菩提　　法行比丘觀三事　觀身觀受及觀心　　比丘觀察三念已　一心四禪十八智　　複次大智論中說　聲聞緣覺及諸佛　　四禪二九十八智　同共證道明闇異　　共觀四諦十二緣　隨機感悟種種異　　聲聞四諦十六心　辟支獨覺無漏智　　菩薩亦解二乘法　獲得無礙十六諦　　如諸天共寶器食　飯色黑白各有異　　四諦譬喻如鐙品　定如凈油智如炷　　禪慧如大放光明　照物無二是般若　　鐙明本無差別照　睹者眼目明暗異　　禪定道品及六度　般若一法無有二　　覺道神通從禪發　隨機化俗差別異

問曰。佛何經中說般若諸慧皆從禪定生。答曰。如禪定論中說。三乘一切智慧皆從

【現代漢語翻譯】現代漢語譯本經所謂修多羅（Sūtra，經）、毗曇（Abhidharma，論）、優婆提舍（Upadeśa，論議）及毗尼（Vinaya，律），樂於為四眾（比丘、比丘尼、優婆塞、優婆夷）廣為敷陳解說，這是樂於誦說非法之行。如果再有比丘，誦讀如來十二部經，能夠廣泛演說、思惟其中的意義，這是樂於思惟無法之行。如果再次有比丘，再次讀誦十二部經，演說、思惟、觀察其中的意義，這名為樂觀無法之行。所謂法行，三乘（聲聞乘、緣覺乘、菩薩乘）是相同的，首先觀察我今天要說的內容。有比丘能夠觀察身心，心不貪著一切相，謙虛下意，不生傲慢，不以愛慾之水澆灌業力之田，不在其中種下識的種子，滅除覺觀之法，境界止息，永遠脫離煩惱，心境寂靜，比丘如此觀察身心，佛說這人是真正的法行者，這樣的比丘就能證得聲聞、緣覺、佛菩提（Buddha-bodhi，佛的智慧），法行比丘觀察三事：觀身、觀受及觀心，比丘觀察這三種念頭之後，一心修習四禪（catuḥ-dhyāna，四種禪定境界）、十八智（aṣṭādaśa-jñāna，十八種智慧）。其次，《大智論》（Mahāprajñāpāramitopadeśa）中說，聲聞、緣覺及諸佛，四禪、二九（十八）種智慧，共同證悟真道，只是明暗有所不同，共同觀察四諦（catvāri āryasatyāni，四聖諦）、十二緣起（dvādaśāṅga-pratītyasamutpāda，十二因緣），隨著根機感悟而有種種不同，聲聞通過四諦獲得十六心，辟支佛（Pratyekabuddha，獨覺佛）獲得無漏智，菩薩也瞭解二乘之法，獲得無礙的十六諦，如同諸天共同用寶器飲食，飯的顏色黑白各有不同，四諦的譬喻如同燈品，定如同清凈的油，智如同燈炷，禪定和智慧如同大放光明，照亮萬物沒有差別，這就是般若（Prajñā，智慧），燈的光明本來沒有差別，觀看者眼目的明暗卻有不同，禪定、道品及六度（ṣaṭ-pāramitā，六種到達彼岸的方法），般若一法沒有兩種，覺悟之道和神通從禪定中生髮，隨著根機教化世俗，產生種種差別。問：佛在什麼經中說般若諸慧都從禪定產生？答：如禪定論中所說，三乘一切智慧都從禪定生。

【English Translation】 English version Sūtra That which is called Sūtra, Abhidharma, Upadeśa, and Vinaya, Delights in expounding and explaining for the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), this is the joy of reciting and speaking of non-Dharma practices. If there are further bhikṣus who recite the twelve divisions of the Tathāgata's teachings, And are able to widely expound and contemplate their meaning, this is the joy of contemplating non-Dharma practices. If there are again bhikṣus who once more read and recite the twelve divisions of the teachings, Expounding, contemplating, and observing their meaning, this is called the joy of observing non-Dharma practices. The practice of Dharma is the same for the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), first observing what I am about to say. If there is a bhikṣu who is able to observe body and mind, the mind not clinging to any phenomena, Humble and lowly in intention, not giving rise to arrogance, not irrigating the field of karma with the water of desire, Not planting the seeds of consciousness within it, extinguishing the perception and contemplation of phenomena, the realm ceases, Forever departing from afflictions, the mind is tranquil and silent, the bhikṣu observes body and mind in this way, The Buddha says that this person is a true practitioner of Dharma, such a bhikṣu is able to attain Śrāvakayāna, Pratyekabuddhayāna, Buddha-bodhi, a bhikṣu practicing Dharma observes three things: Observing body, observing sensation, and observing mind, after the bhikṣu observes these three thoughts, With one mind, the four dhyānas, eighteen wisdoms. Furthermore, in the Mahāprajñāpāramitopadeśa it is said, Śrāvakas, Pratyekabuddhas, and all Buddhas, the four dhyānas, eighteen wisdoms, Together realize the path, only the clarity and obscurity are different, together observing the Four Noble Truths, the Twelve Nidānas, Depending on the capacity, the realization varies, Śrāvakas attain sixteen minds through the Four Noble Truths, Pratyekabuddhas attain non-outflow wisdom, Bodhisattvas also understand the teachings of the two vehicles, Attaining unobstructed sixteen truths, like the devas eating with a shared precious vessel, The color of the rice, black and white, is different, the metaphor of the Four Noble Truths is like the lamp chapter, Samādhi is like pure oil, wisdom is like the wick, dhyāna and wisdom are like greatly emitting light, Illuminating things without difference, this is Prajñā, the light of the lamp originally has no difference, But the brightness and darkness of the eyes of the viewers are different, dhyāna, the path factors, and the six pāramitās, Prajñā is one Dharma without two, the path of awakening and supernormal powers arise from dhyāna, Depending on the capacity, transforming the world, producing various differences. Question: In which Sūtra does the Buddha say that all Prajñā and wisdom arise from dhyāna? Answer: As it is said in the Dhyāna Treatise, all the wisdom of the three vehicles arises from dhyāna.

禪生。般若論中。亦有此語。般若從禪生。汝無所知。不解佛語。而生疑惑。作是狂難。汝何不見。十方諸佛。若欲說法度眾生時。先入禪定。以神通力。能令大地十方世界。六種震動。三變土田。轉穢為凈。或至七變。能令一切未曾有事。悉具出現。悅可眾心。放大光明。普照十方。他方菩薩。悉來集會。復以五眼觀其性慾。然後說法。複次般若波羅蜜光明釋論中說。有人疑問佛。佛是一切智人。智慧自在。即應說法。何故先入禪定。然後說法。如不知相。論主答曰。言如來一切智慧。及大光明。大神通力。皆在禪定中得。佛今欲說摩訶般若大智慧法。先入禪定。現大神通。放大光明。遍照一切十方眾生。報禪定恩故。然後說法。為破外道執。外道六師。常作是言。我是等智慧。於一切常用常說。不須入禪定。佛為降伏如是邪見諸外道輩。先入禪定。然後說法。複次如勝定經中所說。若復有人。不須禪定。身不證法。散心讀誦十二部經。卷卷側滿。十方世界皆闇誦通利。復大精進。恒河沙劫。講說是經。不如一念思惟入定。何以故。但使發心欲坐禪者。雖未得禪定。已勝十方一切論師。何況得禪定。說是語時。五百論師來詣佛所。俱白佛言。我等多聞。總持十二部經。及韋陀論五部。毗尼講說無礙。十六大國。敬我

【現代漢語翻譯】現代漢語譯本：禪生，在《般若論》中，也有這樣的說法：『般若從禪定中產生。』你一無所知，不理解佛陀的教誨，卻產生疑惑，提出這樣瘋狂的詰難。你難道沒有看到，十方諸佛如果想要說法度化眾生時，總是先進入禪定，憑藉神通力，能夠使大地和十方世界發生六種震動，三次改變土地，將污穢轉變為清凈，甚至達到七次改變，能夠使一切前所未有的事情，全部顯現出來，使眾生的心感到喜悅，放出大光明，普遍照耀十方。他方世界的菩薩，全部前來（聚集）。佛陀又用五眼觀察他們的（根器），然後才開始說法。此外，《般若波羅蜜光明釋論》中說，有人問佛陀：『佛陀是一切智人，智慧自在，就應該直接說法，為什麼還要先進入禪定，然後再說法，好像不知道方法一樣？』論主回答說：『如來的一切智慧，以及大光明，大神通力，都是在禪定中獲得的。佛陀現在想要宣說摩訶般若大智慧法，所以先進入禪定，顯現大神通，放出大光明，普遍照耀一切十方眾生，這是爲了報答禪定的恩德，然後才說法，也是爲了破除外道的執著。』外道六師經常這樣說：『我們這些人的智慧，在任何時候都可以使用，隨時都可以宣說，不需要進入禪定。』佛陀爲了降伏這些持有邪見的各種外道，所以先進入禪定，然後再說法。此外，正如《勝定經》中所說，如果有人不需要禪定，自身沒有證得佛法，只是以散亂的心讀誦十二部經，即使經卷堆滿十方世界，全部都能背誦通利，而且非常精進，經過恒河沙數劫的時間，講說這些經典，也不如一念思惟入定。為什麼呢？只要發心想要坐禪的人，即使還沒有得到禪定，也已經勝過十方世界的一切論師，更何況是得到禪定的人呢？』在佛陀說這些話的時候，有五百位論師來到佛陀的住所，一起對佛陀說：『我們博學多聞，總持十二部經，以及《韋陀論》五部，《毗尼》講說沒有障礙，十六個大國都尊敬我們。

【English Translation】 English version: 『Zen-born. In the Prajna Treatise, there is also this saying: 『Prajna arises from Dhyana (Zen meditation).』 You know nothing, do not understand the Buddha's teachings, and yet you raise doubts, making such a wild challenge. Have you not seen that when the Buddhas of the ten directions wish to preach the Dharma to liberate sentient beings, they first enter into Dhyana, using their supernatural powers to cause the earth and the worlds of the ten directions to shake in six ways, transforming the land three times, turning impurity into purity, even up to seven transformations, able to make all unprecedented things fully appear, delighting the hearts of sentient beings, emitting great light, universally illuminating the ten directions. Bodhisattvas from other worlds all come to (gather). The Buddha then uses the five eyes to observe their (capacities) before preaching the Dharma. Furthermore, in the Commentary on the Light of the Prajnaparamita, it is said that someone questioned the Buddha: 『The Buddha is the All-Knowing One, with wisdom and freedom, and should preach the Dharma directly. Why must he first enter into Dhyana and then preach the Dharma, as if he does not know the method?』 The commentator replied: 『All the wisdom of the Tathagata (another name for Buddha), as well as great light and great supernatural powers, are obtained in Dhyana. The Buddha now wishes to expound the great wisdom Dharma of Maha Prajna (Great Wisdom), so he first enters into Dhyana, manifests great supernatural powers, emits great light, universally illuminating all sentient beings in the ten directions. This is to repay the kindness of Dhyana, and then to preach the Dharma, and also to refute the attachments of the heretics.』 The six heretical teachers often say: 『The wisdom of us is always available and can be preached at any time, without the need to enter into Dhyana.』 The Buddha, in order to subdue these various heretics who hold such wrong views, first enters into Dhyana and then preaches the Dharma. Furthermore, as stated in the Sutra on Supreme Samadhi (Concentration), if someone does not need Dhyana, does not realize the Dharma in his own body, but recites the twelve divisions of scriptures with a scattered mind, even if the scrolls fill the ten directions, and he can recite them all fluently, and is very diligent, expounding these scriptures for kalpas (eons) as numerous as the sands of the Ganges River, it is not as good as one thought of contemplating and entering into Samadhi (meditative absorption). Why? Because even if someone aspires to sit in meditation, even if he has not yet attained Dhyana, he has already surpassed all the debaters in the ten directions, let alone someone who has attained Dhyana?』 When the Buddha spoke these words, five hundred debaters came to the Buddha's abode and said together to the Buddha: 『We are learned and knowledgeable, upholding the twelve divisions of scriptures, as well as the five parts of the Vedas, and our exposition of the Vinaya (monastic rules) is unobstructed. The sixteen great kingdoms respect us.』

如佛世尊。何故不讚我等多聞智慧。獨贊禪定。佛告諸論師。汝等心亂。假使多聞何所益也。汝欲與禪定角力。如盲眼人慾睹眾色。如無手足欲抱須彌山王。如折翅鳥欲飛騰虛空。如蚊子翅欲遮日月光。如無船舫人慾度大海。皆無是處。汝等論師。亦復如是。欲角量禪定。無有是處。複次毗婆沙中說。若有比丘。不肯坐禪。身不證法。散心讀誦。講說文字。辨說為能。不知詐言知。不解詐言解。不自覺知。高心輕慢坐禪之人。如是論師。死入地獄。吞熱鐵丸。出為飛鳥。豬羊畜獸。雞狗野干。狐狼等身。若復有人。不近善知識。雖復坐禪獲得四禪定。無有轉治。無方便智。不能斷煩惱。雖得寂靜之樂煩惱不起。獲四禪時。謂得寂滅涅槃之道。便作是念。我今已得阿羅漢果。更不復生。如此比丘。實不得道。不斷煩惱。但得似道禪定。不近善知識。無方便智。謂得實道。起增上慢。臨命終見受生處。即生疑悔。阿羅漢者更不復生。我今更生。當知諸佛誑惑於我。作是念時。即墜地獄。何況餘人不坐禪者。重宣此義。而說偈言。

欲自求度及眾生　　普遍十方行六度　先發無上菩提心　　修習忍辱堅持戒　晝夜六時勤懺悔　　發大慈悲平等心　不惜身命大精進　　欲求佛道持凈戒　專修禪智獲神通　　能降天

【現代漢語翻譯】現代漢語譯本：如佛世尊（Bhagavan，意為世尊），為何不讚嘆我們這些廣聞博識、智慧超群的人，而只讚歎禪定呢？佛陀告訴各位論師：『你們心神散亂，即使博聞強記又有什麼益處呢？你們想要與禪定較量，就像盲人想要觀看各種色彩，就像沒有手腳的人想要擁抱須彌山王（Sumeru，佛教宇宙觀中的聖山），就像折斷翅膀的鳥想要在天空中飛翔，就像蚊子的翅膀想要遮蔽日月的光芒，就像沒有船隻的人想要渡過大海，這些都是不可能的事情。你們這些論師，也是如此，想要衡量禪定的力量，也是不可能的。』其次，《毗婆沙論》（Vibhasa，佛教論書）中說：『如果有比丘（bhikkhu，佛教出家男眾）不肯坐禪，自身無法證得佛法，心思散亂地讀誦、講解文字，以善辯為能事，不懂裝懂，不明白裝明白，不自覺知，傲慢輕視坐禪之人。這樣的論師，死後會墮入地獄，吞食滾燙的鐵丸，之後轉生為飛鳥、豬羊等畜生、雞狗、野干（豺，一種野獸）、狐狼等身。』如果有人不親近善知識（kalyanamitra，指引正道的良師益友），即使坐禪獲得了四禪定（catuh-dhyana，色界四種禪定），也沒有轉化和提升，沒有方便智慧（upaya-kausalya，善巧方便的智慧），不能斷除煩惱。雖然獲得了寂靜的快樂，煩惱暫時不起，在獲得四禪時，誤以為得到了寂滅涅槃（nirvana，佛教的最高境界）之道，便產生這樣的想法：『我現在已經證得了阿羅漢果（arhat，斷盡煩惱的聖者），不會再受輪迴之苦了。』如此比丘，實際上並沒有得道，沒有斷除煩惱，只是得到了相似於道的禪定，因為不親近善知識，沒有方便智慧，誤以為得到了真正的道，生起增上慢（adhimana，未得謂得的傲慢）。臨命終時見到將要受生的處所，立即產生懷疑和後悔：『阿羅漢是不會再受輪迴之苦的，我現在又要受生了，一定是諸佛欺騙了我。』產生這樣的想法時，就會墮入地獄。更何況那些不坐禪的人呢？爲了再次強調這個道理，用偈語說道：『想要自我解脫以及救度眾生，普遍在十方世界奉行六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），首先發起無上菩提心（anuttara-samyak-sambodhi-citta，追求無上正等正覺的心），修習忍辱，堅持戒律，晝夜六時勤奮懺悔，發起大慈悲心和平等心，不惜身命，勇猛精進，想要證得佛道，持守清凈的戒律，專心修習禪定和智慧，獲得神通，能夠降伏天魔。』

【English Translation】 English version: As the Buddha, the World Honored One (Bhagavan, meaning World Honored One), why do you not praise us, who are learned and wise, but only praise dhyana (meditative absorption)? The Buddha told the various debaters: 'Your minds are distracted. Even if you are learned, what benefit is there? You wish to compete with dhyana, like a blind person wishing to see all colors, like a person without hands and feet wishing to embrace Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), like a bird with broken wings wishing to fly in the sky, like the wings of a mosquito wishing to block the light of the sun and moon, like a person without a boat wishing to cross the great ocean. All of these are impossible. You debaters are also like this, wishing to measure the power of dhyana. This is not possible.' Furthermore, it is said in the Vibhasa (Vibhasa, a Buddhist treatise): 'If there is a bhikkhu (bhikkhu, a Buddhist monk) who is unwilling to sit in meditation, who does not realize the Dharma in his own body, who reads and recites texts with a scattered mind, who is skilled in debate, who pretends to know when he does not know, who pretends to understand when he does not understand, who is not self-aware, and who arrogantly looks down on those who meditate, such a debater will fall into hell after death, swallow hot iron balls, and then be reborn as birds, pigs, sheep, domestic animals, chickens, dogs, jackals (a type of wild dog), foxes, wolves, and other such beings.' If someone does not associate with a good spiritual friend (kalyanamitra, a virtuous friend who guides one on the right path), even if they attain the four dhyanas (catuh-dhyana, the four meditative absorptions of the Form Realm) through meditation, there is no transformation or improvement, no skillful means (upaya-kausalya, wisdom of skillful means), and they cannot cut off afflictions. Although they obtain the joy of tranquility, afflictions do not arise temporarily. When they obtain the four dhyanas, they mistakenly believe that they have attained the path of extinction and nirvana (nirvana, the ultimate goal of Buddhism), and they think: 'I have now attained the fruit of an arhat (arhat, a saint who has extinguished all afflictions), and I will no longer be reborn.' Such a bhikkhu has not actually attained the path, has not cut off afflictions, but has only obtained a dhyana that resembles the path. Because they do not associate with a good spiritual friend and do not have skillful means, they mistakenly believe that they have attained the true path and develop excessive pride (adhimana, arrogance of claiming to have attained what one has not). When they are about to die and see the place where they will be reborn, they immediately become doubtful and regretful: 'An arhat will not be reborn again, but I am about to be reborn. Surely the Buddhas have deceived me.' When they have such thoughts, they will fall into hell. What about those who do not meditate at all?' To emphasize this meaning again, it is said in verse: 'Wishing to liberate oneself and save all beings, universally practicing the six perfections (paramita, generosity, morality, patience, effort, meditation, and wisdom) in the ten directions, first arouse the unsurpassed bodhicitta (anuttara-samyak-sambodhi-citta, the mind of seeking unsurpassed perfect enlightenment), cultivate patience, uphold the precepts, diligently repent six times day and night, arouse great compassion and equanimity, not sparing one's life, making great effort, wishing to attain the Buddha's path, maintaining pure precepts, focusing on cultivating dhyana and wisdom, obtaining supernatural powers, and being able to subdue the heavenly demons.'

魔破外道　能度眾生斷煩惱　　從初發心至成佛　一身一心一智慧　　為欲教化眾生故　萬行名字差別異　　欲覺一切諸佛法　持清凈戒修禪定　　舍諸名聞及利養　遠離憒鬧癡眷屬　　念十方佛常懺悔　不顧身命求佛道　　獲得百八三昧門　亦得五百陀羅尼　　及諸解脫大慈悲　五眼六通一切智　　亦得三明八解脫　具足十力四無畏　　三十二相八十好　三十七品具六度　　十八不共微妙法　視諸眾生如一子　　四弘誓願具四攝　四無量心道種智　　一切種智四如意　觀察眾生廣法施　　入四禪定放光明　遍照十方諸世界　　變穢為凈大震動　現諸奇特希有事　　十方菩薩悉集會　三界天王皆在此　　端坐瞻仰一心待　同聲三請願聞法　　從禪方便三昧起　為眾隨應演說法　　色身香聲種種別　禪定寂然心不異　　雖在座坐現法身　十方九道無不遍　　凈戒禪定三昧力　十方了了分明見　　應可度者如眼前　未可度者即不見　　如空月影現眾水　闇室深井即不現　　譬如幻師種種變　盲瞎之人則不見　　盲瞎睡重者不見　諸佛法身鏡亦爾　　三障眾生不能見　若無凈戒禪智慧　　如來藏身不可見　如金礦中有真金　　因緣不具金不現　眾生雖有如來藏　

【現代漢語翻譯】現代漢語譯本破除外道能夠度化眾生，斷除煩惱，從最初發心直至成佛。一身、一心、一智慧，爲了教化眾生的緣故。萬種修行，名字各不相同，爲了覺悟一切諸佛的法。持守清凈的戒律，修習禪定，捨棄各種名聲和利養。遠離喧鬧和愚癡的眷屬，憶念十方諸佛，常常懺悔。不顧惜身命，尋求佛道，獲得一百零八種三昧法門（Samadhi-gates）。也得到五百種陀羅尼（Dharani），以及各種解脫和大慈悲。五眼、六通、一切智，也得到三明和八解脫。具足十力、四無畏、三十二相和八十種好。三十七道品，具足六度，十八不共的微妙法。看待所有眾生如同自己的孩子，四弘誓願，具足四攝法。四無量心、道種智，一切種智、四如意足。觀察眾生，廣行法佈施，進入四禪定，放出光明。普遍照耀十方諸世界，變污穢為清凈，發生大震動。顯現各種奇特稀有的事情，十方菩薩全部聚集。三界天王都在這裡，端正坐著瞻仰，一心等待。同聲三次震動，聽聞佛法，從禪定方便三昧中起身。爲了大眾，隨著根器演說佛法，色身、香氣、聲音種種不同。禪定寂靜，心意沒有差別，雖然在座位上，卻顯現法身。十方九道沒有不遍及的，憑藉清凈的戒律、禪定和三昧的力量。十方世界清清楚楚、分明可見，應被度化的人如同在眼前。未被度化的人就看不見，如同空中的月亮倒影在眾水中。黑暗的房間和深井中就不能顯現，譬如幻術師變出各種幻象。盲人和瞎子就看不見，盲人和昏睡沉重的人看不見。諸佛的法身就像鏡子一樣，被三種障礙遮蔽的眾生不能看見。如果沒有清凈的戒律、禪定和智慧，如來藏身（Tathagatagarbha）就不可見。如同金礦中有真金，因緣不具足，金子就不會顯現。眾生雖然有如來藏（Tathagatagarbha），

【English Translation】 English version Destroying Heretical Paths Able to deliver sentient beings and sever afflictions, from the initial aspiration to becoming a Buddha. One body, one mind, one wisdom, for the sake of teaching and transforming sentient beings. Ten thousand practices, with different names, to awaken to all the Buddhadharmas. Upholding pure precepts, cultivating meditation, abandoning all fame and gain. Staying away from noisy and foolish relatives, mindful of the Buddhas of the ten directions, constantly repenting. Disregarding one's own life to seek the Buddha Way, attaining one hundred and eight Samadhi-gates (Samadhi-gates). Also attaining five hundred Dharanis (Dharani), as well as various liberations and great compassion. Five eyes, six supernormal powers, all-knowing wisdom, also attaining three insights and eight liberations. Possessing the ten powers, four fearlessnesses, thirty-two major marks, and eighty minor marks. Thirty-seven factors of enlightenment, possessing the six perfections, eighteen unshared unique qualities. Viewing all sentient beings as one's own child, the four great vows, possessing the four all-embracing methods. Four immeasurable minds, knowledge of the path, all-knowing wisdom, four bases of supernatural power. Observing sentient beings, widely practicing Dharma giving, entering the four dhyanas, emitting light. Universally illuminating the worlds of the ten directions, transforming impurity into purity, causing great earthquakes. Manifesting various extraordinary and rare events, Bodhisattvas of the ten directions all gather. The heavenly kings of the three realms are all here, sitting upright, gazing up, waiting with one mind. Resounding three times in unison, hearing the Dharma, arising from the Samadhi of meditation and skillful means. For the sake of the assembly, expounding the Dharma according to their capacities, with different forms, fragrances, and sounds. Meditation is tranquil, the mind is without difference, although in the seat, manifesting the Dharmakaya. The ten directions and nine realms are all pervaded, relying on the power of pure precepts, meditation, and Samadhi. The ten directions are clearly and distinctly seen, those who can be delivered are as if before one's eyes. Those who cannot be delivered are not seen, like the moon's reflection in the water. Dark rooms and deep wells cannot reflect it, like a magician transforming various illusions. The blind and the blind cannot see, the blind and those heavily asleep cannot see. The Dharmakaya of the Buddhas is like a mirror, sentient beings with the three obstacles cannot see it. If there are no pure precepts, meditation, and wisdom, the Tathagatagarbha (Tathagatagarbha) cannot be seen. Like true gold in a gold mine, if the conditions are not complete, the gold will not appear. Although sentient beings have the Tathagatagarbha (Tathagatagarbha),

不修戒定則不見　凈戒禪智具六度　　清凈法身乃顯現　凈妙真金和水銀　　能涂世間種種像　如來藏金和禪定　　法身神通應現往　普告後世求道人　　不修戒定莫能強　無戒定智皆不應　　匆匆亂心講文字　死入地獄吞鐵丸　　出為畜生彌劫矣　如是眾生不自知　　自稱我有大智慧　輕毀一切坐禪人　　壞亂正法作魔事　假使講經恒沙劫　　都不曾識佛法義　如殺三千世界人　　及諸一切眾生類　高心謗禪壞亂眾　　其罪甚重過於此　譬如群賊劫牛乳　　高聲唱得醍醐味　不知鉆搖及熮暖　　亦失酪漿生熟酥　粗淺薄味尚都失　　醍醐上味在何處　不修禪智無法喜　　譬喻說言無婦女　不凈亂心執文字　　故言皮囊可盛貯　譬如盲狗咬草叢　　不見人及非人類　但聞風吹草鳴聲　　高聲叫言賊虎至　養一盲狗虎咬故　　舉世盲狗叫亂沸　其心散亂都不定　　覺觀心語亦如是　贊百千經心常亂　　如蛇吐毒與世諍　增見諸非毒轉盛　　自言壞常子難生　既見禪智法喜妻　　石女無兒難可生　解文字空不貪著　　若修定時解無生　禪智方便般若母　　巧慧方便以為父　禪智般若無著慧　　和合共生如來子　三乘聖種從是學　　故稱一切眾導師　凈戒禪智

【現代漢語翻譯】現代漢語譯本不修持戒律和禪定，就無法證見清凈的法身。清凈的戒律、禪定和智慧，具備六度（paramita）的修行，清凈的法身（Dharmakaya）才能顯現。就像純凈美妙的真金和水銀，能夠塗飾世間種種形象。如來藏（Tathagatagarbha）的真金和禪定相結合，法身的神通就能應現。普遍告知後世求道的人，不修持戒律和禪定，是無法強求證悟的。沒有戒律、禪定和智慧，一切都不相應，匆忙地用散亂的心講說文字。死後會墮入地獄吞食鐵丸，出來後會變成畜生，經歷漫長的劫數。這樣的眾生不自知，還自稱擁有大智慧，輕視譭謗一切坐禪的人，破壞擾亂正法，做著魔的事情。即使講解經典恒河沙數劫，都不曾認識佛法的真義。如同殺害三千世界的人，以及一切眾生。以高傲的心謗禪，破壞擾亂大眾，這樣的罪過比殺害眾生還要嚴重。譬如一群盜賊搶劫牛乳，高聲喧嚷得到了醍醐（ghrta）的美味。卻不知道鉆取、搖動以及加溫，也失去了酪漿、生酥和熟酥。粗淺的味道尚且都失去了，醍醐的上妙滋味又在哪裡呢？不修禪定智慧就沒有法喜，譬如說沒有婦女。用不清凈散亂的心執著于文字，所以說皮囊可以盛裝。譬如盲狗咬草叢，看不見人和非人類。只聽到風吹草動的聲音，就高聲叫喊說盜賊老虎來了。養了一條盲狗，因為老虎咬的緣故，舉世的盲狗都叫嚷騷亂。他們的心散亂不定，覺觀和心語也是這樣。讚歎百千部經典，內心卻常常散亂，如同毒蛇吐毒與世人爭鬥。增長邪見，諸種毒害更加嚴重，還自稱破壞常法，子嗣難以產生。既然見到了禪定智慧和法喜之妻，石女沒有兒子難以生育。理解文字的空性而不貪著，如果修習禪定，就能理解無生。禪定智慧是般若（prajna）之母，巧妙的智慧方便是父親。禪定智慧和般若的無著智慧，和合共同產生如來之子。三乘（triyana）的聖種從這裡學習，所以被稱為一切眾生的導師。清凈的戒律、禪定和智慧

【English Translation】 English version Without cultivating precepts and samadhi, one cannot see the pure Dharmakaya (法身). Pure precepts, samadhi, and wisdom, possessing the practice of the six paramitas (六度), the pure Dharmakaya (法身) will then manifest. Just like pure and wonderful true gold and mercury, which can coat all kinds of images in the world. The Tathagatagarbha (如來藏) gold combined with samadhi, the magical powers of the Dharmakaya will then appear. Universally announce to those who seek the path in later generations, without cultivating precepts and samadhi, one cannot forcefully attain enlightenment. Without precepts, samadhi, and wisdom, everything is not in accordance; hastily speaking about words with a distracted mind. After death, one will fall into hell and swallow iron pellets, and after emerging, one will become a beast, experiencing countless kalpas. Such beings do not know themselves, and yet claim to have great wisdom, belittling and slandering all those who practice meditation, disrupting and disturbing the true Dharma, doing the work of demons. Even if one were to lecture on the sutras for as many kalpas as there are sands in the Ganges River, one would still not understand the true meaning of the Buddha's teachings. It is like killing the people of three thousand worlds, as well as all sentient beings. With an arrogant mind, slandering meditation and disrupting the masses, the sin is even greater than killing sentient beings. It is like a group of thieves robbing cow's milk, loudly proclaiming that they have obtained the delicious taste of ghee (醍醐). But they do not know how to drill, shake, and warm it, and they also lose the whey, raw butter, and cooked butter. Even the crude and shallow flavors are lost, where then is the supreme taste of ghee? Without cultivating samadhi and wisdom, there is no Dharma joy, it is like saying there are no women. Clinging to words with an impure and distracted mind, therefore it is said that the leather bag can hold it. It is like a blind dog biting at the grass, unable to see humans and non-humans. Only hearing the sound of the wind blowing through the grass, it loudly shouts that thieves and tigers have come. Having raised a blind dog, because of the tiger's bite, the blind dogs of the world all bark and riot. Their minds are scattered and unsettled, and their thoughts and mental speech are also like this. Praising hundreds of thousands of sutras, the mind is always scattered, like a snake spitting venom and fighting with the world. Increasing wrong views, all kinds of poisons become even stronger, and one claims to destroy the constant Dharma, making it difficult for offspring to be born. Since one has seen the wife of samadhi, wisdom, and Dharma joy, it is difficult for a barren woman to give birth to a child. Understanding the emptiness of words without clinging, if one cultivates samadhi, one can understand non-birth. Samadhi and wisdom are the mother of prajna (般若), and skillful wisdom and expedient means are the father. Samadhi, wisdom, and the non-attachment wisdom of prajna, harmoniously give birth to the Buddha's child. The holy seed of the three vehicles (三乘) learns from this, therefore it is called the guide of all beings. Pure precepts, samadhi, and wisdom

如大地　　能生萬物載群類　禪智神通巧方便　　能生三乘一切智　若能一念在禪定　　能報三世佛恩義　三世諸佛坐道場　　覺悟眾生皆由此　一切凡夫共一身　　一煩惱心一智慧　真如一像不變易　　善惡業影六道異　諸佛菩薩一法身　　亦同一心一智慧　一字萬行化眾生　　一聖假名四十二　凡聖色藏一而二　　方便道中凡聖二　色藏元象無一二　　唯佛與佛乃知此　我從無數十方佛　　聞此一字無量義　少行法師不能知　　文字論師不能解　若人不近善知識　　學得有漏似道禪　初禪謂得須陀洹　　四禪謂得阿羅漢　起增上慢諸漏盡　　謂言斷結不更生　臨命終時見生處　　即作是言佛欺我　阿羅漢者不更生　　我今云何更受生　身證不了尚如此　　何況散心著文字　不知詐知起我慢　　顛倒說法誑眾生　身不證法升高座　　死入阿鼻大地獄　身證不了尚生疑　　何況不證盲心說　高心亂語謗諸佛　　受學之徒皆效此　從地獄出為畜生　　備作種種諸雜類　若人親近善知識　　證無漏禪乃明解　具足禪智多聞義　　如是導師可依止　禪定深隱難可知

複次禪波羅蜜。有無量名字。為求佛道。修學甚深微妙禪定。身心得證。斷諸煩惱。得一切神通。

【現代漢語翻譯】現代漢語譯本如大地一般，能夠生長萬物，承載各種生命。禪定智慧和神通巧妙的方便法門，能夠產生聲聞乘（Śrāvakayāna），緣覺乘（Pratyekabuddhayāna）和菩薩乘（Bodhisattvayāna）的一切智慧。如果能夠一念專注于禪定，就能報答過去、現在、未來三世諸佛的恩德。三世諸佛在菩提道場證悟，覺悟一切眾生都是由此而來。一切凡夫共用一個身體，一個煩惱的心和一個智慧。真如的形象永恒不變，善惡業力的影響在六道中各不相同。諸佛菩薩擁有同一個法身，也擁有同一顆心和同一種智慧。一個字包含萬種修行，教化眾生，一個聖人的假名有四十二個。凡夫和聖人的色蘊（Rūpaskandha）藏識一體而二用，在方便法門中凡夫和聖人是二。色蘊的原始形象無所謂一和二，只有佛與佛才能明白這個道理。我從無數十方諸佛那裡，聽聞這一個字所包含的無量意義。少有修行的法師不能理解，只會咬文嚼字的論師不能解釋。如果人不親近善知識（kalyāṇa-mitra），學到的有漏禪定就像是道禪。認為得到初禪（dhyāna）就證得了須陀洹（Srotaāpanna），得到四禪（dhyāna）就證得了阿羅漢（Arhat）。生起增上慢，以為諸漏已盡，認為已經斷絕了煩惱，不會再受生。臨命終時看見將要出生的處所，就說：『佛陀欺騙了我。』阿羅漢不會再受生，我如今為什麼還要再次受生？』自身證悟尚且如此，何況是散亂心思，執著于文字。不知道卻裝作知道，生起我慢，顛倒說法，欺騙眾生。自身沒有證悟佛法就登上高座，死後會墮入阿鼻大地獄（Avīci）。自身證悟尚且會產生疑惑，何況是沒有證悟，盲目地用心去說。心高氣傲，胡言亂語，誹謗諸佛，受學的人都效仿這種行為。從地獄出來後會轉生為畜生，做各種各樣的雜類。如果人親近善知識，證得無漏禪定才能明白理解。具備禪定智慧和廣博的聞法義理，這樣的導師才可以依止。禪定深奧隱秘難以知曉。再次說明，禪波羅蜜（Dhyāna-pāramitā）有無量的名字。爲了求得佛道，修學甚深微妙的禪定，身心得到證悟，斷除各種煩惱，獲得一切神通。

【English Translation】 English version Like the great earth, it can produce all things and carry all beings. The skillful means of Dhyana (禪定, meditation), wisdom, and supernatural powers can generate all the wisdom of the Three Vehicles: Śrāvakayāna (聲聞乘, Hearer Vehicle), Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle), and Bodhisattvayāna (菩薩乘, Bodhisattva Vehicle). If one can focus on Dhyana for a single moment, one can repay the kindness and righteousness of the Buddhas of the three times (past, present, and future). The Buddhas of the three times attain enlightenment in the Bodhi-mandala (道場, place of enlightenment), and all sentient beings are awakened through this. All ordinary beings share one body, one mind of afflictions, and one wisdom. The image of Suchness (真如, true thusness) is unchanging, but the effects of good and evil karma differ in the six realms. All Buddhas and Bodhisattvas share one Dharma-body (法身, Dharmakāya), and also share one mind and one wisdom. One word contains myriad practices to transform sentient beings; one sacred name has forty-two meanings. The Skandha (色蘊, aggregate of form) store of ordinary beings and sages is one in essence but two in function; in the expedient path, ordinary beings and sages are two. The original image of the Skandha store is neither one nor two; only Buddhas can understand this. From countless Buddhas in the ten directions, I have heard the immeasurable meanings contained in this one word. A Dharma master with little practice cannot know, and a scholar who only argues about words cannot explain. If a person does not associate with a Kalyāṇa-mitra (善知識, good spiritual friend), the defiled Dhyana they learn is like the Dhyana of the Path. They think that attaining the first Dhyana (初禪, first meditation) means attaining Srotaāpanna (須陀洹, stream-enterer), and attaining the fourth Dhyana (四禪, fourth meditation) means attaining Arhat (阿羅漢, worthy one). They develop arrogance, thinking that all outflows are exhausted, and claim to have cut off afflictions and will not be reborn. When they are about to die and see the place where they will be born, they say, 'The Buddha deceived me.' 'An Arhat will not be reborn, so why am I now undergoing rebirth again?' Even those who have personal realization still have such doubts, how much more so those who are distracted and attached to words. They pretend to know what they do not know, give rise to arrogance, teach doctrines in a distorted way, and deceive sentient beings. Without personal realization of the Dharma, they ascend the high seat, and after death, they will fall into the Avīci (阿鼻, uninterrupted) Great Hell. Even those who have personal realization still have doubts, how much more so those who have no realization and speak blindly from the mind. With arrogance and reckless speech, they slander the Buddhas, and their disciples all imitate this behavior. After coming out of hell, they will be reborn as animals, taking on various kinds of mixed forms. If a person associates with a Kalyāṇa-mitra, they can understand clearly by realizing undefiled Dhyana. One who possesses Dhyana wisdom and extensive learning of the Dharma meanings is a teacher worthy of reliance. Dhyana is profound, hidden, and difficult to know. Furthermore, Dhyāna-pāramitā (禪波羅蜜, perfection of meditation) has countless names. In order to seek the Buddha-path, one cultivates profound and subtle Dhyana, realizes it in body and mind, cuts off all afflictions, and obtains all supernatural powers.

立大誓願。度一切眾生。是乃名為禪波羅蜜。立大誓願故禪定轉名四弘。欲度眾生故。入深禪定。以道種智清凈法眼。觀察眾生是處非處十力智。爾時禪定轉名四無量心。慈悲愍眾生。拔苦與樂。離憎愛心。平等觀察。爾時禪定。轉名慈悲喜捨。既觀察已。與其同事。隨應說法。爾時禪定。轉名四攝法。佈施。愛語。利益。同事。是名四攝法也。複次大慈大悲。現如意神通一切色身。以神通力入五欲中。遍行六趣。隨欲度眾生。爾時禪定。轉名神通波羅蜜。亦普現十方一切佛事。常在禪定寂然無念。複次深大慈悲憐憫眾生。上作十方一切佛身。緣覺聲聞一切色形。下作六趣眾生之身。如是一切佛身。一切眾生身。一念心中一時行。無前無後無中間。一時說法度眾生。爾時禪定及神通波羅蜜。轉名一切種智。亦名佛眼。複次菩薩摩訶薩。持戒清凈。深妙禪定。斷習氣故。遠離三世諸愛見故。爾時禪定。轉名十八不共法。複次菩薩摩訶薩。以三明智分別眾生。爾時禪定。轉名十力。善知是處及漏盡故。複次菩薩摩訶薩。色如受想行識如。觀一切法。始從初學終至成佛斷煩惱。及神通盡知十方世界名號。亦知三世諸佛名號。及知諸佛弟子名號。亦知一切眾生名號。及知眾生煩惱名號。解脫名號。一念一時知。及知宿命因緣之

【現代漢語翻譯】現代漢語譯本立下宏大的誓願，普度一切眾生，這便稱為禪波羅蜜（dhyana-paramita，禪定到彼岸）。因為立下宏大的誓願，禪定就轉名為四弘誓願。爲了普度眾生，進入甚深的禪定，以道種智（sarvakarajnana，通達一切道的智慧）和清凈的法眼，觀察眾生哪些是合理的，哪些是不合理的，以及如來的十力智（dasabala-jnana，佛的十種力量）。這時，禪定就轉名為四無量心（catasro apramanah，四種無限的心）：慈、悲、喜、舍。慈悲憐憫眾生，拔除他們的痛苦，給予他們快樂，遠離憎恨和愛戀之心，平等地觀察一切。這時，禪定就轉名為慈悲喜捨。在觀察之後，與他們一同做事，根據他們的根器和需要說法。這時，禪定就轉名為四攝法（catvari samgrahavastuni，四種攝取眾生的方法）：佈施、愛語、利益、同事，這就是四攝法。其次，以大慈大悲之心，顯現如意神通和一切色身，以神通力進入五欲（panca kamaguna，色、聲、香、味、觸）之中，遍行於六道（sad-gati，地獄、餓鬼、畜生、阿修羅、人、天），隨眾生的意願來度化他們。這時，禪定就轉名為神通波羅蜜（abhijnaparamita，神通到彼岸），也普遍顯現十方一切諸佛的事業。菩薩常常安住在禪定之中，寂然無念。再次，以甚深廣大的慈悲憐憫眾生，向上化作十方一切諸佛之身，以及緣覺（pratyekabuddha，獨自覺悟者）、聲聞（sravaka，聽聞佛法而悟道者）的一切色身形象，向下化作六道眾生之身。像這樣，一切諸佛之身，一切眾生之身，在一念心中一時並行，沒有先後，沒有中間，一時說法度化眾生。這時，禪定和神通波羅蜜就轉名為一切種智（sarvajnana，佛陀所證的一切智慧），也稱為佛眼（buddha-caksu，佛的眼睛）。再次，菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）持戒清凈，具有甚深微妙的禪定，因為斷除了習氣，遠離了過去、現在、未來三世的各種愛見。這時，禪定就轉名為十八不共法（astadasa-avenika-dharma，佛的十八種不共於二乘的功德）。再次，菩薩摩訶薩以三明智（tisro vidyah，三種明智）來分別眾生。這時，禪定就轉名為十力（dasabala，如來的十種力量），能夠清楚地知道什麼是合理的，並且能夠斷盡煩惱。再次，菩薩摩訶薩觀察色如空，受、想、行、識也如空，觀察一切法皆是如此，從最初開始學習，直到最終成佛，斷除煩惱，並且神通廣大，能夠完全知曉十方世界的名號，也知道過去、現在、未來三世諸佛的名號，以及知道諸佛弟子的名號，也知道一切眾生的名號，以及知道眾生的煩惱名號和解脫名號，一念一時全部知曉，並且知道宿命因緣。

【English Translation】 English version Making great vows to deliver all sentient beings, this is called Dhyana-paramita (dhyana-paramita, perfection of meditation). Because of making great vows, Dhyana (meditation) is transformed into the Four Great Vows. Desiring to deliver sentient beings, one enters deep Samadhi (deep meditation). With the wisdom of the knowledge of all paths (sarvakarajnana, wisdom that understands all paths) and pure Dharma-eye, one observes sentient beings, discerning what is appropriate and inappropriate, and the Tathagata's Ten Powers of Wisdom (dasabala-jnana, Buddha's ten powers). At this time, Dhyana is transformed into the Four Immeasurable Minds (catasro apramanah, four immeasurable qualities): loving-kindness, compassion, joy, and equanimity. With loving-kindness and compassion, one pities sentient beings, removes their suffering, gives them happiness, and, free from hatred and love, observes all beings with equanimity. At this time, Dhyana is transformed into loving-kindness, compassion, joy, and equanimity. After observing, one works with them and preaches the Dharma according to their needs. At this time, Dhyana is transformed into the Four Means of Attraction (catvari samgrahavastuni, four ways of gathering beings): giving, kind speech, beneficial action, and cooperation. These are the Four Means of Attraction. Furthermore, with great loving-kindness and great compassion, one manifests the wish-fulfilling spiritual power and all forms of physical bodies. With spiritual power, one enters the Five Desires (panca kamaguna, form, sound, smell, taste, and touch), travels throughout the Six Realms (sad-gati, hell, hungry ghosts, animals, asuras, humans, and devas), and delivers sentient beings according to their desires. At this time, Dhyana is transformed into Abhijna-paramita (abhijnaparamita, perfection of superknowledges), and also universally manifests all the deeds of all Buddhas in the ten directions. The Bodhisattva is always abiding in Samadhi, silent and without thought. Furthermore, with deep and great loving-kindness, one pities sentient beings, upwardly transforming into the bodies of all Buddhas in the ten directions, as well as all forms of Pratyekabuddhas (pratyekabuddha, solitary awakened ones) and Sravakas (sravaka, disciples who attain enlightenment by hearing the Dharma), and downwardly transforming into the bodies of beings in the Six Realms. In this way, all the bodies of Buddhas and all the bodies of sentient beings are performed simultaneously in one thought, without before, without after, and without middle, preaching the Dharma to deliver sentient beings at the same time. At this time, Dhyana and Abhijna-paramita are transformed into Sarvajnana (sarvajnana, all-knowing wisdom of the Buddha), also called Buddha-eye (buddha-caksu, Buddha's eye). Furthermore, the Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) upholds the precepts purely, possesses deep and subtle Dhyana, and because of cutting off habitual tendencies, is far from all views of love in the past, present, and future. At this time, Dhyana is transformed into the Eighteen Uncommon Dharmas (astadasa-avenika-dharma, eighteen unique qualities of a Buddha). Furthermore, the Bodhisattva-Mahasattva distinguishes sentient beings with the Three Clear Knowledges (tisro vidyah, three kinds of clear knowledge). At this time, Dhyana is transformed into the Ten Powers (dasabala, ten powers of the Tathagata), able to clearly know what is appropriate and able to completely exhaust afflictions. Furthermore, the Bodhisattva-Mahasattva observes form as emptiness, and also observes sensation, perception, volition, and consciousness as emptiness, observing all dharmas in this way, from the beginning of learning until the final attainment of Buddhahood, cutting off afflictions, and possessing great spiritual powers, able to fully know the names of the worlds in the ten directions, and also knows the names of the Buddhas of the past, present, and future, and also knows the names of the disciples of the Buddhas, and also knows the names of all sentient beings, and also knows the names of the afflictions and the names of liberation of sentient beings, knowing all in one thought and one moment, and also knows the causes and conditions of past lives.

事。爾時禪定轉名十號也。複次菩薩摩訶薩。以諸法無所有性。一念一心具足萬行。巧方便慧。從初發心至成佛果。作大佛事。心無所著。總相智。別相智。辯說無礙。具足神通波羅蜜。供養十方一切佛。凈佛國土。教化眾生。爾時禪定。轉名般若波羅蜜。複次行者。為出世間故。三界九地名為八背舍。次第斷煩惱。欲界未到地禪及中間。二禪及四禪。空處及非有想。最後滅受想。于欲界中具五方便。一者發大善心。求佛道故。欲得禪定。名善欲心。是善欲心。能生一切佛法。能入一切禪定。能證一切解脫。起一切神通。分別欲界色界無色界。五陰三毒四大。十二入十八界。十二因緣。一切諸法無常變異。苦空無我。亦知諸法無生滅真實相。無名無字。無漏無為。無相無貌。覺了諸法。故名法智。未到初禪得金剛智。能斷煩惱證諸解脫。是名未到地。初欲界地及未到地。如是二地。是佛道初門。欲得禪定。是名欲心。複次初夜后夜。專精學禪。節食攝心。舍離眷屬。斷諸攀緣。是名精進。複次專念初禪樂。更無餘念。是名念心。複次巧慧籌量欲界五欲。欺誑不凈。是三惡道伴。初禪定樂。斷諸欺誑。得真智慧。是入涅槃伴。是籌量。是名巧慧心。複次專心一處。滅諸覺觀。境界都息。身心寂靜。是名一心。如是五方便

【現代漢語翻譯】現代漢語譯本：此事。此時的禪定轉變名稱為十號（如來十種稱號）了。更進一步說，菩薩摩訶薩，以諸法皆無自性的體悟，在一念之間一心具足萬行，以巧妙的方便和智慧，從最初發心直至成就佛果，行作廣大的佛事，心中沒有任何執著。具備總相智、別相智，辯才無礙，圓滿具足神通波羅蜜，供養十方一切諸佛，清凈佛國，教化眾生。此時的禪定，轉變名稱為般若波羅蜜（智慧到彼岸）。更進一步說，修行者，爲了出離世間，將三界九地稱為八背舍（八種背棄世間之法）。次第斷除煩惱。欲界未到地禪以及中間禪，二禪以及四禪，空無邊處以及非想非非想處。最後滅盡受想。在欲界中具備五種方便。第一是發起廣大的善心，爲了求證佛道，想要獲得禪定，這稱為善欲心。這種善欲心，能夠生出一切佛法，能夠進入一切禪定，能夠證得一切解脫，生起一切神通。分別欲界的五陰（色、受、想、行、識）、三毒（貪、嗔、癡）、四大（地、水、火、風）、十二入（眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、十八界（六根、六塵、六識）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），一切諸法都是無常變異，是苦、空、無我的。也知道諸法是不生不滅的真實相，沒有名稱沒有文字，是無漏無為的，沒有形象沒有相貌。覺悟明瞭諸法，所以稱為法智。在未到初禪時得到金剛智，能夠斷除煩惱，證得各種解脫，這稱為未到地。最初的欲界地以及未到地，像這樣的二地，是佛道的最初入門。想要獲得禪定，這稱為欲心。更進一步說，在初夜后夜，專心精進地學習禪定，節制飲食，收攝心念，舍離親屬，斷絕各種攀緣，這稱為精進。更進一步說，專心憶念初禪的快樂，不再有其他的念頭，這稱爲念心。更進一步說，以巧妙的智慧來衡量欲界的五欲（色、聲、香、味、觸），是虛妄欺騙不乾淨的，是通往三惡道的伴侶。而初禪的禪定之樂，能夠斷除各種虛妄欺騙，獲得真正的智慧，是進入涅槃的伴侶。這種衡量，稱為巧慧心。更進一步說，專心於一處，滅除各種覺觀（粗細的心理活動），境界完全止息，身心寂靜，這稱為一心。像這樣的五種方便。

【English Translation】 English version: This matter. At that time, the transformation of Dhyana (meditative state) is called the Ten Titles (of a Tathagata). Furthermore, the Bodhisattva Mahasattva, with the understanding that all dharmas are without inherent existence, in a single moment of thought, fully possesses myriad practices, with skillful means and wisdom, from the initial aspiration to the attainment of Buddhahood, performs great Buddha deeds, with no attachment in the mind. Possesses the wisdom of the general characteristics, the wisdom of the specific characteristics, eloquence without obstruction, fully possesses the神通 Paramita (perfection of supernormal powers), makes offerings to all Buddhas in the ten directions, purifies the Buddha lands, and teaches sentient beings. At that time, the Dhyana transforms into Prajna Paramita (perfection of wisdom). Furthermore, the practitioner, for the sake of transcending the world, refers to the Three Realms and Nine Grounds as the Eight Deliverances (eight forms of liberation). Gradually cuts off afflictions. The 未到地禪 (meditative state of Unreached Realm) of the Desire Realm and the intermediate Dhyana, the second Dhyana and the fourth Dhyana, the 空處 (Realm of Infinite Space) and the 非有想 (Realm of Neither Perception Nor Non-Perception). Finally, extinguishes 受想 (perception and conception). In the Desire Realm, possesses five skillful means. First is to generate a great virtuous mind, for the sake of seeking the Buddha path, desiring to attain Dhyana, this is called the virtuous desire mind. This virtuous desire mind is able to generate all Buddha dharmas, able to enter all Dhyanas, able to realize all liberations, and generate all supernormal powers. Discriminating the 五陰 (five aggregates: form, feeling, perception, volition, consciousness), 三毒 (three poisons: greed, hatred, delusion), 四大 (four great elements: earth, water, fire, wind), 十二入 (twelve entrances: six sense organs and their corresponding objects), 十八界 (eighteen realms: six sense organs, six sense objects, six consciousnesses), 十二因緣 (twelve links of dependent origination: ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) of the Desire Realm, all dharmas are impermanent and changing, are suffering, emptiness, and without self. Also knows that all dharmas are the true aspect of non-arising and non-ceasing, without name and without word, are unconditioned and uncreated, without form and without appearance. Awakens to and understands all dharmas, therefore it is called 法智 (Dharma Wisdom). Upon reaching the 未到地 (Unreached Realm) before the first Dhyana, attains 金剛智 (Vajra Wisdom), able to cut off afflictions and realize various liberations, this is called the 未到地 (Unreached Realm). The initial Desire Realm ground and the 未到地 (Unreached Realm), these two grounds are the initial entrance to the Buddha path. Desiring to attain Dhyana, this is called the desire mind. Furthermore, in the early and late parts of the night, diligently and attentively studies Dhyana, regulates diet, gathers the mind, abandons relatives, and cuts off various attachments, this is called 精進 (diligence). Furthermore, focusing the mind on the joy of the first Dhyana, without any other thoughts, this is called the mind of 念 (mindfulness). Furthermore, with skillful wisdom, measures the five desires (form, sound, smell, taste, touch) of the Desire Realm, which are deceptive, impure, and are companions to the three evil paths. While the joy of Dhyana in the first Dhyana is able to cut off various deceptions and attain true wisdom, and is a companion to entering Nirvana. This measurement is called the mind of 巧慧 (skillful wisdom). Furthermore, focusing the mind in one place, extinguishing various 覺觀 (perception and observation), the realm completely ceases, the body and mind are tranquil, this is called 一心 (one-pointedness of mind). Such are the five skillful means.

。能斷五欲妖媚煩惱。滅除五蓋。有覺有觀。離生得喜樂入初禪。名初背捨得入二禪。名二背舍。入第三禪。名三背舍。喜樂心內清凈得四禪。名為入一切處。滅一切色相。舍第四禪。滅有對想。入無邊虛空處。名為空一切處。第四背舍虛空處定。得一切識處定。是名識一切處第五背舍。複次舍識處定。入無所有處定。是名第六背舍。舍無所有處定得入非有想非無想處定。生厭離心。是名第七背舍。舍非有想非無想處定。入滅定受想定。心無所著。是名第八背舍。爾時禪波羅蜜。轉名八背舍。複次自覺覺他。通達無礙。得三解脫。能破三界一切煩惱。爾時禪波羅蜜。轉名十一智。複次行者。總持旋陀羅尼。戒定慧三分。八聖道。破四顛倒獲四真諦。爾時禪波羅蜜。轉名三十七品。起一切神通。所謂四念處。四正勤。四如意足。五根五力。七覺分八聖道分。名為摩訶衍。如四念處品中說。轉一切智慧。以一神通。現一切神通。以一解脫。作一切解脫。轉一名字語句。入一切名字語句。如是一切名字語句。還入一名一字一語一句。平等不異。是四念處字等語等。諸字入門。一切佛法盡在其中。複次菩薩摩訶薩。欲教化眾生。令生清凈歡喜信心故。與一切聖人。建立一聖官階位次第。眾生之得大歡喜。決定無疑。爾時誓願勤

【現代漢語翻譯】現代漢語譯本能斷除五欲（色、聲、香、味、觸）的妖媚煩惱，滅除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋），有覺有觀，通過遠離（欲界）而獲得喜樂，進入初禪，這稱為初背舍。進入二禪，稱為二背舍。進入第三禪，稱為三背舍。喜樂和內心清凈，獲得四禪，這稱為進入一切處。滅除一切色相，捨棄第四禪，滅除有對想，進入無邊虛空處，這稱為空一切處。第四背舍虛空處定，獲得一切識處定，這稱為識一切處第五背舍。再次，捨棄識處定，進入無所有處定，這稱為第六背舍。捨棄無所有處定，得以進入非有想非無想處定，產生厭離心，這稱為第七背舍。捨棄非有想非無想處定，進入滅受想定，心中無所執著，這稱為第八背舍。這時，禪波羅蜜（禪定到彼岸），轉名為八背舍。再次，（菩薩）自覺覺他，通達無礙，獲得三解脫（空解脫門、無相解脫門、無作解脫門），能破除三界（欲界、色界、無色界）的一切煩惱。這時，禪波羅蜜，轉名為十一智。再次，修行者，總持旋陀羅尼（總攝憶持一切法而不忘失的禪定），戒、定、慧三分，八聖道，破除四顛倒（常、樂、我、凈），獲得四真諦（苦、集、滅、道）。這時，禪波羅蜜，轉名為三十七道品。生起一切神通，即四念處（身念處、受念處、心念處、法念處），四正勤（已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起），四如意足（欲如意足、勤如意足、心如意足、觀如意足），五根（信根、精進根、念根、定根、慧根），五力（信力、精進力、念力、定力、慧力），七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分），八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），名為摩訶衍（大乘）。如四念處品中所說，轉化一切智慧，以一種神通，顯現一切神通，以一種解脫，成就一切解脫，轉化一個名字語句，進入一切名字語句。像這樣，一切名字語句，還歸於一個名字、一個字、一句話、一個句子，平等不異。這四念處的字等語等，諸字入門，一切佛法盡在其中。再次，菩薩摩訶薩（偉大的菩薩），爲了教化眾生，使他們生起清凈歡喜的信心，與一切聖人，建立一個聖官階位次第，眾生因此得到大歡喜，決定無疑。這時發誓愿勤勉。

【English Translation】 English version Able to sever the enchanting and vexing afflictions of the five desires (form, sound, smell, taste, touch), eliminate the five coverings (covetousness, anger, drowsiness, restlessness, doubt), with awareness and observation, attaining joy and happiness through detachment (from the desire realm), entering the first Dhyana (meditative state), this is called the first Back-Release. Entering the second Dhyana, it is called the second Back-Release. Entering the third Dhyana, it is called the third Back-Release. Joy and happiness and inner purity of mind, attaining the fourth Dhyana, this is called entering all places. Eliminating all forms, abandoning the fourth Dhyana, eliminating thoughts of opposition, entering the boundless realm of empty space, this is called the Empty All-Place. The fourth Back-Release, the Samadhi (state of meditative concentration) of the Empty Space Place, attaining the Samadhi of the All-Consciousness Place, this is called the fifth Back-Release of the All-Consciousness Place. Furthermore, abandoning the Samadhi of the Consciousness Place, entering the Samadhi of the Nothingness Place, this is called the sixth Back-Release. Abandoning the Samadhi of the Nothingness Place, attaining entry into the Samadhi of Neither Perception Nor Non-Perception Place, generating a sense of aversion and detachment, this is called the seventh Back-Release. Abandoning the Samadhi of Neither Perception Nor Non-Perception Place, entering the Cessation of Perception and Sensation Samadhi, the mind without attachment, this is called the eighth Back-Release. At this time, the Dhyana Paramita (perfection of meditation) transforms into the Eight Back-Releases. Furthermore, (the Bodhisattva) being self-aware and making others aware, thoroughly understanding without obstruction, attaining the Three Liberations (emptiness, signlessness, and desirelessness), able to break through all the afflictions of the Three Realms (desire realm, form realm, formless realm). At this time, the Dhyana Paramita transforms into the Eleven Wisdoms. Furthermore, the practitioner, upholding the Dharani (a mnemonic device) of the revolving, the three divisions of precepts, concentration, and wisdom, the Eight Noble Paths, breaking through the Four Inversions (permanence, happiness, self, purity), attaining the Four Noble Truths (suffering, accumulation, cessation, path). At this time, the Dhyana Paramita transforms into the Thirty-Seven Limbs of Enlightenment. Arousing all supernatural powers, namely the Four Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not yet arisen, maintaining and increasing wholesome states that have arisen), the Four Bases of Supernatural Power (zeal, effort, mind, investigation), the Five Roots (faith, effort, mindfulness, concentration, wisdom), the Five Powers (faith, effort, mindfulness, concentration, wisdom), the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity), the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), is called Mahayana (the Great Vehicle). As it is said in the chapter on the Four Foundations of Mindfulness, transforming all wisdom, with one supernatural power, manifesting all supernatural powers, with one liberation, accomplishing all liberations, transforming one name and statement, entering all names and statements. Like this, all names and statements, return to one name, one word, one phrase, one sentence, equal and not different. These Four Foundations of Mindfulness, words and phrases being equal, the entry through all words, all the Buddha-dharma is contained within them. Furthermore, the Bodhisattva Mahasattva (great Bodhisattva), desiring to teach and transform sentient beings, causing them to generate pure joy and confident faith, with all the sages, establishing a sacred official hierarchy of ranks, sentient beings therefore attain great joy, without any doubt. At this time, making vows and being diligent.

修禪定。得六神通。作轉輪聖王。入五道中。飛行十方。廣行佈施。須衣與衣。須食與食。金銀七寶。像馬車乘。樓櫓宮殿。房舍屋宅。五欲眾具。簫𥴦箜篌。琴瑟鼓吹。隨眾生欲盡給與之。后為說法令其得道。雖作如是種種法施。實無施者。無財物。無說無示。無聽法者。譬如幻師幻作幻人。四衢道中化作高座。廣說三乘微妙聖法。又作四眾集共聽受。如是幻師所作幻事。無色無心。無示無聽。無受無聞。無得菩薩。爾時禪波羅蜜。轉名檀波羅蜜何以故。施人物時。雖知諸法無所有性。無施無受。無財物相。三事俱空。雖知空寂。勤行佈施。複次菩薩摩訶薩。雖知諸法空罪相不可得。持戒破戒。如夢如幻。如影如化。如水中月。雖知諸法無生滅。堅持凈戒無毀缺。亦以戒法為他人說。若人噁心不受戒。化作禽獸行。禮儀人類。見此大羞辱。各發善心。堅持凈戒。發大誓願。遍十方不顧身命行戒施。常現六道種種形。廣說如來清凈戒。以宿命智觀察之。必令歡喜無瞋害。非但為說戒法。亦說攝根定共戒。道共戒。性寂戒。報寂戒。爾時禪波羅蜜。轉名尸波羅蜜。複次菩薩摩訶薩。行此財施法施戒施時。受者瞋恚來打罵。割截手足心不動。乃至失命心不悔。爾時禪定。轉名羼提波羅蜜。菩薩行是甚深禪定。於一切聖行。

【現代漢語翻譯】現代漢語譯本修習禪定，獲得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），成為轉輪聖王（以正法治理天下的君王），進入五道（地獄、餓鬼、畜生、人、天）之中，飛行於十方世界，廣泛地施行佈施。需要衣服的就給予衣服，需要食物的就給予食物，金銀七寶，像、馬、車乘，樓櫓宮殿，房舍屋宅，各種感官享樂的器具，簫、𥴦、箜篌，琴瑟鼓吹，隨著眾生的慾望，全部給予他們。之後為他們說法，使他們得道。雖然做了這樣種種的法施，實際上沒有施捨的人，沒有財物，沒有說法的人，沒有聽法的人。譬如幻術師變幻出幻化的人，在四通八達的道路中變幻出高座，廣泛地宣說三乘（聲聞乘、緣覺乘、菩薩乘）微妙的聖法，又變幻出四眾（比丘、比丘尼、優婆塞、優婆夷）聚集在一起聽受。像這樣幻術師所作的幻事，沒有色相，沒有心識，沒有指示，沒有聽聞，沒有接受，沒有聽見，沒有得到菩薩。這時，禪波羅蜜（禪定到彼岸）就轉名為檀波羅蜜（佈施到彼岸）。為什麼呢？佈施人物的時候，雖然知道諸法沒有所有性，沒有施捨者，沒有接受者，沒有財物之相，這三件事都是空性的。雖然知道是空寂的，仍然勤奮地施行佈施。再次，菩薩摩訶薩，雖然知道諸法是空性的，罪的相狀不可得，持戒和破戒，都如夢如幻，如影子如變化，如水中的月亮。雖然知道諸法沒有生滅，仍然堅持清凈的戒律，沒有毀壞缺失，也以戒法為他人宣說。如果有人噁心不接受戒律，（菩薩）就化作禽獸的樣子，行人類的禮儀。人們見到這種情形，感到非常羞辱，各自發起善心，堅持清凈的戒律，發起大誓願，遍及十方，不顧惜身命地修行戒施，常常顯現六道（地獄、餓鬼、畜生、人、阿修羅、天）種種的形貌，廣泛地宣說如來清凈的戒律，用宿命智（知道過去世的智慧）觀察他們，必定使他們歡喜，沒有瞋恨損害。不僅僅為他們宣說戒法，也宣說攝根戒（收攝六根的戒律），定共戒（禪定中自然具有的戒律），道共戒（修行正道自然具有的戒律），性寂戒（自性本自寂靜的戒律），報寂戒（果報寂靜的戒律）。這時，禪波羅蜜就轉名為尸波羅蜜（持戒到彼岸）。再次，菩薩摩訶薩，修行這種財施、法施、戒施的時候，接受佈施的人瞋恚，前來打罵，割截手足，菩薩內心不動搖，乃至失去生命，內心也不後悔。這時，禪定就轉名為羼提波羅蜜（忍辱到彼岸）。菩薩修行這種甚深的禪定，對於一切聖行。

【English Translation】 English version Cultivating Dhyana (meditative absorption), attaining the Six Supernormal Powers (Six Abhijñās: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), becoming a Chakravartin King (wheel-turning monarch, a righteous ruler), entering the Five Paths (hell, hungry ghosts, animals, humans, and gods), flying in the ten directions, widely practicing giving. If someone needs clothing, give them clothing; if someone needs food, give them food; gold, silver, the seven treasures, elephants, horses, carriages, towers, palaces, houses, dwellings, all kinds of sense objects, flutes, pipes, harps, lutes, drums, and trumpets—fulfill all the desires of sentient beings. Afterward, teach them the Dharma, enabling them to attain enlightenment. Although performing such various acts of Dharma giving, in reality, there is no giver, no wealth, no speaker, no demonstrator, and no listener. It is like an illusionist creating illusory people, conjuring up a high seat in the middle of a crossroads, extensively expounding the subtle and sacred Dharma of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and also creating a gathering of the Four Assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) to listen and receive. Such illusory events created by the illusionist have no form, no mind, no demonstration, no listening, no receiving, no hearing, and no attainment of Bodhi. At this time, Dhyana-paramita (perfection of meditation) transforms into Dana-paramita (perfection of giving). Why? When giving things, although knowing that all dharmas have no inherent existence, there is no giver, no receiver, and no characteristic of wealth—all three are empty. Although knowing emptiness, diligently practice giving. Furthermore, the Bodhisattva-Mahasattva, although knowing that all dharmas are empty and the nature of sin is unattainable, keeping precepts and breaking precepts are like dreams, like illusions, like shadows, like transformations, like the moon in water. Although knowing that all dharmas have no arising or ceasing, firmly uphold pure precepts without violation or deficiency, and also speak the Dharma of precepts for others. If someone with an evil mind does not accept the precepts, (the Bodhisattva) transforms into the form of birds and beasts, performing the etiquette of humans. Seeing this great shame, each generates a good mind, firmly upholds pure precepts, makes great vows, pervades the ten directions, disregards their own life and practices precept-giving, constantly manifests various forms in the six realms (hell, hungry ghosts, animals, humans, asuras, and gods), extensively expounds the pure precepts of the Tathagata, and observes them with the wisdom of past lives (宿命智, Sujatmya-jnana), ensuring they are joyful and without anger or harm. Not only speaking the Dharma of precepts for them, but also speaking the precepts of sense restraint (攝根戒, Samvara-sila), the precepts shared with samadhi (定共戒, Samadhi-samvara-sila), the precepts shared with the path (道共戒, Marga-samvara-sila), the precepts of the nature of quiescence (性寂戒, Prakriti-prabhasvara-sila), and the precepts of the quiescence of retribution (報寂戒, Vipaka-prabhasvara-sila). At this time, Dhyana-paramita transforms into Sila-paramita (perfection of morality). Furthermore, when the Bodhisattva-Mahasattva practices this giving of wealth, giving of Dharma, and giving of precepts, if the receiver becomes angry and comes to beat and scold, or cuts off their hands and feet, the Bodhisattva's mind does not move, and even if they lose their life, their mind does not regret it. At this time, Dhyana (meditation) transforms into Ksanti-paramita (perfection of patience). The Bodhisattva practices this profound Dhyana, for all sacred practices.

以法忍故。心無所著。禪定即是羼提波羅蜜。複次菩薩。學四念處時。獲得四禪。復作是念。我于身念處。未得如意神通。受念處未獲宿命神通。修心念處。未獲他心智。不知十方凡聖心故。修法念處時。如是思惟。我今未獲漏盡神通。修身念處。觀一切色。亦未得清凈天眼。于受念處。未證因緣業報垢凈神通。於心念處。未得眾生語言三昧。作是念已。勤精進求乃至成就。具六神通。爾時禪定。轉名精進毗梨耶波羅蜜。複次菩薩。為起神通故。修練禪定。從初禪次第。入二禪三禪四禪。四空定。乃至滅受想定。一心次第。入無雜念心。是時禪波羅蜜。轉名九次第定。複次菩薩。入初禪時。觀入出息。自見其身。皆悉空寂。遠離色相。獲得神通。乃至四禪。亦復如是。入初禪時。觀入出息。見三世色。乃至微細。如微塵許。悉見無礙。亦見眾生出沒果報差別。于無量劫通達無礙。是名天眼神通乃至四禪。亦復如是。入初禪時。觀息出入。以次第觀聲。悉同十方凡聖音聲。是名天耳神通。乃至四禪。亦復如是。入初禪時。觀入出息住息住舍摩他。觀色相貌。以毗婆舍那。觀他心相。善知十方凡聖之心。是名他心智神通。乃至四禪。亦復如是。入初禪時。觀息入出。獲得眼通。得眼通已。觀于有歌羅邏時五陰生滅。乃至無

【現代漢語翻譯】現代漢語譯本：因為對法的忍耐，心中沒有任何執著。禪定就是羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）。再者，菩薩在修習四念處時，獲得了四禪。又這樣想：『我在身念處，還沒有得到如意的神通；在受念處，還沒有獲得宿命神通；修習心念處，還沒有獲得他心智，不能夠知道十方凡夫和聖人的心念。』修習法念處時，這樣思惟：『我現在還沒有獲得漏盡神通。』修習身念處，觀察一切色法，也沒有得到清凈的天眼；在受念處，沒有證得因緣業報的垢凈神通；在心念處，沒有得到眾生語言三昧（Samadhi，三昧、禪定）。這樣想了之後，勤奮精進地尋求，乃至成就，具足六神通。這時，禪定就轉名為精進毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）。再者，菩薩爲了生起神通的緣故，修習禪定，從初禪次第地進入二禪、三禪、四禪、四空定，乃至滅受想定，一心次第地進入沒有雜念的心。這時，禪波羅蜜（Dhyana Paramita，禪定波羅蜜）就轉名為九次第定。再者，菩薩進入初禪時，觀察入息和出息，自己見到自身，都完全空寂，遠離色相，獲得了神通。乃至四禪，也是這樣。進入初禪時，觀察入息和出息，見到三世的色法，乃至微細到像微塵一樣，都能夠清楚地看見，沒有障礙。也見到眾生出生的和死亡的果報差別，對於無量劫的事情通達無礙。這叫做天眼神通。乃至四禪，也是這樣。進入初禪時，觀察氣息的出入，以次第觀察聲音，都和十方凡夫和聖人的聲音相同。這叫做天耳神通。乃至四禪，也是這樣。進入初禪時，觀察入息和出息，安住于止息（Samatha，止）和舍（Upeksha，舍），觀察色相的樣貌，用毗婆舍那（Vipassana，觀）觀察他人的心相，善於知道十方凡夫和聖人的心。這叫做他心智神通。乃至四禪，也是這樣。進入初禪時，觀察氣息的進入和呼出，獲得眼通。得到眼通之後，觀察有歌羅邏（Kalala，凝滑、受精卵）時五陰的生滅，乃至無

【English Translation】 English version: Because of the forbearance of the Dharma, the mind has no attachment. Dhyana (Zen meditation) is Kshanti Paramita (Perseverance/Patience Paramita). Furthermore, when a Bodhisattva practices the Four Foundations of Mindfulness, he attains the Four Dhyanas (meditative states). He then thinks: 'In the Mindfulness of the Body, I have not yet attained the神通(Shen Tong,supernatural powers) of wish fulfillment; in the Mindfulness of Sensation, I have not yet obtained the神通(Shen Tong,supernatural powers) of knowing past lives; in cultivating the Mindfulness of the Mind, I have not yet obtained the knowledge of others' minds, and I cannot know the minds of ordinary beings and sages in the ten directions.' When cultivating the Mindfulness of the Dharma, he thinks thus: 'I have not yet obtained the神通(Shen Tong,supernatural powers) of the extinction of outflows.' When cultivating the Mindfulness of the Body, observing all forms, I have not yet obtained the pure divine eye; in the Mindfulness of Sensation, I have not yet realized the神通(Shen Tong,supernatural powers) of purity and impurity of karmic retribution based on causes and conditions; in the Mindfulness of the Mind, I have not obtained the Samadhi (Samadhi,concentration) of the languages of beings. Having thought thus, he diligently and vigorously seeks until he achieves and possesses the six神通(Shen Tong,supernatural powers). At this time, Dhyana (Zen meditation) is transformed into Virya Paramita (Effort/Diligence Paramita). Furthermore, for the sake of arousing神通(Shen Tong,supernatural powers), a Bodhisattva cultivates Dhyana (Zen meditation), entering the second, third, and fourth Dhyanas, the Four Formless Dhyanas, and even the Cessation of Perception and Sensation, sequentially from the first Dhyana, entering a mind without mixed thoughts in order. At this time, Dhyana Paramita (Dhyana Paramita,Perseverance/Patience Paramita) is transformed into the Nine Sequential Dhyanas. Furthermore, when a Bodhisattva enters the first Dhyana, observing the in-breath and out-breath, he sees his own body as completely empty and still, far from form and appearance, and obtains神通(Shen Tong,supernatural powers). The same is true for the fourth Dhyana. When entering the first Dhyana, observing the in-breath and out-breath, he sees the forms of the three times, even as subtle as a mote of dust, and can see them clearly without obstruction. He also sees the differences in the karmic retributions of beings' births and deaths, and understands without obstruction the events of countless kalpas. This is called the divine eye神通(Shen Tong,supernatural powers). The same is true for the fourth Dhyana. When entering the first Dhyana, observing the in-breath and out-breath, he sequentially observes sounds, and they are all the same as the sounds of ordinary beings and sages in the ten directions. This is called the divine ear神通(Shen Tong,supernatural powers). The same is true for the fourth Dhyana. When entering the first Dhyana, observing the in-breath and out-breath, abiding in Samatha (Samatha,calm abiding) and Upeksha (Upeksha,equanimity), observing the appearances of forms, and using Vipassana (Vipassana,insight) to observe the minds of others, he is skilled at knowing the minds of ordinary beings and sages in the ten directions. This is called the knowledge of others' minds神通(Shen Tong,supernatural powers). The same is true for the fourth Dhyana. When entering the first Dhyana, observing the in-breath and out-breath, he obtains the eye神通(Shen Tong,supernatural powers). Having obtained the eye神通(Shen Tong,supernatural powers), he observes the arising and ceasing of the five skandhas when there is a Kalala (Kalala,embryo), and even without

量劫中五陰生滅。獲得宿命。是名宿命神通。乃至四禪。亦復如是。悉能觀察一切眾生。善惡業行差別不同。亦復知其發心早晚。入道遠近。十方三世通達無礙。是名道種智慧神通。爾時禪定轉名師子奮迅三昧。以神通力。供養十方佛。及教化眾生。凈佛國土。邊際智滿十地具足。變身如佛滿十方。學佛神通。未得滿足。是師子奮迅三昧。唯有諸佛。乃能具足。複次菩薩。入重玄門修四十心。從凡夫地初發心時。所修禪定。次第重入。乃至最後無垢地。修諸禪定。學佛神通化眾生法。從初禪入乃至滅受想定。三禪四禪四空。亦復如是。是名順超無礙。從滅受想定超住散心中。超入初禪。非有想非無想處無所有處。識處空處。四禪乃至二禪。亦復如是。是名逆超自在無礙。爾時禪定。轉名超越三昧。修佛神通。得佛智慧。餘五波羅蜜。亦復如是。是少一波羅蜜。不名五波羅蜜複次學禪定時。修四念處。于欲界中。觀內外色。入初背舍。具足聞慧。觀內外假二相不可得故。亦非是一如。如性故一解脫。複次思慧具足。觀察內外法。內外一切法。總相別相異相。不可得如如。故二解脫。複次修慧。六觀具足。色界五陰空。三解脫。複次聞慧修慧。用巧方便金剛智。破四空定。無貪著心。空五陰不可得故。得解脫空處。得解脫

【現代漢語翻譯】現代漢語譯本在量劫（漫長的時間單位）中，五陰（色、受、想、行、識）生滅變化。如果能獲得宿命，就叫做宿命神通。乃至修到四禪的境界，也是這樣。能夠觀察一切眾生善惡業行的差別，也知道他們發心的早晚，入道的遠近，對於十方三世通達無礙，這叫做道種智慧神通。這時，禪定就轉名為師子奮迅三昧（獅子奮迅禪定）。用神通力供養十方諸佛，以及教化眾生，清凈佛國土，邊際智慧圓滿，十地具足，變身如佛充滿十方。學習佛的神通，還沒有得到滿足，這就是師子奮迅三昧，只有諸佛才能完全具足。進一步說，菩薩進入重玄門，修習四十心，從凡夫地初發心時，所修的禪定，次第重新進入，乃至最後無垢地，修習各種禪定，學習佛的神通來教化眾生。從初禪進入，乃至滅受想定。三禪、四禪、四空定，也是這樣。這叫做順超無礙。從滅受想定超出，住在散亂心中，超入初禪，非有想非無想處、無所有處、識處、空處，四禪乃至二禪，也是這樣。這叫做逆超自在無礙。這時，禪定轉名為超越三昧。修習佛的神通，得到佛的智慧，其餘五波羅蜜（佈施、持戒、忍辱、精進、禪定），也是這樣。如果缺少一個波羅蜜，就不能稱為五波羅蜜。進一步說，學習禪定時，修習四念處（身、受、心、法）。在欲界中，觀察內外色，進入初背舍（一種禪修方法），具足聞慧（聽聞佛法所生的智慧），觀察內外假二相不可得，也不是一如，如性故，得到一解脫。進一步說，思慧（思惟佛法所生的智慧）具足，觀察內外法，內外一切法，總相、別相、異相，都不可得，如如故，得到二解脫。進一步說，修慧（修行所生的智慧），六觀具足，五陰（色、受、想、行、識）空，得到三解脫。進一步說，聞慧、修慧，用巧妙方便的金剛智，破除四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），沒有貪著心，因為五陰不可得，得到解脫空處，得到解脫。

【English Translation】 English version In the kalpas (long periods of time), the five skandhas (form, feeling, perception, mental formations, consciousness) arise and cease. Obtaining knowledge of past lives is called the supernormal power of knowing past lives (宿命神通, Sùmìng shéntōng). Similarly, up to the fourth dhyana (四禪, Sì chán), one can observe the differences in the good and bad karma of all sentient beings, and also know the earliness or lateness of their initial aspiration, and the distance they have traveled on the path. One can understand the ten directions and three times without obstruction. This is called the supernormal power of the wisdom of the seed of the path (道種智慧神通, Dàozhǒng zhìhuì shéntōng). At this time, the samadhi (禪定, Chándìng) is transformed into the Lion's Swift Advancement Samadhi (師子奮迅三昧, Shīzi fèn xùn sān mèi). With supernormal powers, one makes offerings to the Buddhas of the ten directions, teaches sentient beings, and purifies the Buddha lands. The wisdom of the limit is fulfilled, the ten grounds are complete, and one transforms the body like a Buddha, filling the ten directions. Studying the supernormal powers of the Buddha is not yet fulfilled. This is the Lion's Swift Advancement Samadhi, which only the Buddhas can fully possess. Furthermore, the Bodhisattva enters the Profound Gate and cultivates the forty minds. From the initial aspiration in the stage of an ordinary person, the samadhi cultivated is re-entered in sequence, up to the final stainless ground, cultivating various samadhis and learning the Buddha's supernormal powers to transform sentient beings. Entering from the first dhyana, up to the cessation of perception and feeling. The third dhyana, fourth dhyana, and four formless realms are also the same. This is called unobstructed sequential transcendence. Transcending from the cessation of perception and feeling, dwelling in the scattered mind, transcending into the first dhyana, the realm of neither perception nor non-perception, the realm of nothingness, the realm of consciousness, the realm of emptiness, the fourth dhyana, and even the second dhyana are also the same. This is called unobstructed reverse transcendence. At this time, the samadhi is transformed into the Transcendence Samadhi. Cultivating the Buddha's supernormal powers, one obtains the Buddha's wisdom, and the remaining five paramitas (佈施, Bùshī - generosity, 持戒, Chíjiè - morality, 忍辱, Rěn rǔ - patience, 精進, Jīngjìn - diligence, 禪定, Chándìng - concentration) are also the same. If one paramita is missing, it cannot be called the five paramitas. Furthermore, when studying samadhi, one cultivates the four foundations of mindfulness (身, Shēn - body, 受, Shòu - feeling, 心, Xīn - mind, 法, Fǎ - dharma). In the desire realm, observing the internal and external form, one enters the first liberation (背舍, Bèishě - a type of meditation), possessing the wisdom of hearing (聞慧, Wénhuì - wisdom arising from hearing the Dharma), observing that the internal and external false two aspects are unattainable, and it is also not one suchness. Because of suchness, one obtains one liberation. Furthermore, the wisdom of thought (思慧, Sīhuì - wisdom arising from thinking about the Dharma) is complete, observing the internal and external dharmas, all internal and external dharmas, the general aspect, the specific aspect, and the different aspect are all unattainable. Because of suchness, one obtains two liberations. Furthermore, the wisdom of cultivation (修慧, Xiūhuì - wisdom arising from practice), the six contemplations are complete, the five skandhas (色, Shòu, 想, 行, 識) are empty, and one obtains three liberations. Furthermore, the wisdom of hearing and the wisdom of cultivation, using the skillful means of the Vajra wisdom, break through the four formless realms (空無邊處定, Kōng wúbiān chù dìng - realm of infinite space, 識無邊處定, Shí wúbiān chù dìng - realm of infinite consciousness, 無所有處定, Wú suǒyǒu chù dìng - realm of nothingness, 非想非非想處定, Fēi xiǎng fēi fēi xiǎng chù dìng - realm of neither perception nor non-perception), without attachment, because the five skandhas are unattainable, one obtains liberation in the realm of emptiness, and one obtains liberation.

識處。得解脫無所有處。得解脫非有想非非想處。得解脫觀滅受想定。不可得故。得是解脫。是名八解脫。如如性故。無縛無脫。菩薩爾時。禪波羅蜜名八解脫。複次菩薩禪定。修四念處。得三十七品。具足佛法。何以故。是身念處。觀色法故。一念具足四念處故。是身念處。用念覺分。觀五陰時。能斷一切煩惱。故觀色陰時。是身念處。不凈觀九想。具足舍摩他。能破一切煩惱。是名為定。如論偈中說。

初觀身唸唸　　繫縛心令定　亦繫縛識定　　及除煩惱怨

九想舍摩他。欲界金剛定。能破五欲如縛賊。十想毗婆舍那。欲界未到地金剛智。能觀五陰。畢竟儘想。不能更生。得盡智無生智。斷一切煩惱。如意利刀。斬斷賊頭。觀色如受想行識如。深觀五陰如如性故。即無煩惱可斷。亦無解脫涅槃可證。何以故。色即是空。空即是色。受想行識即是空。空即是受想行識。空即是涅槃。涅槃即是空。煩惱即是空。空即是煩惱。智慧即是空。空即是智慧。不可以虛空斷虛空。不可以虛空證虛空。如論偈說。

觀身不凈相　　真如性常定　諸受及以心　　法亦如是觀

煩惱者六慾心也初死想。能斷威儀語言欲。膨脹想壞想散想。能斷形容欲。青瘀血涂想膿爛想。能斷色慾。骨想燒想。能斷細滑欲

【現代漢語翻譯】現代漢語譯本：識處（Vijnana-anantyayatana，無邊識處定）。得解脫無所有處（Akincanyayatana，無所有處定）。得解脫非有想非非想處（Naivasamjnanasamjnatayatana，非想非非想處定）。得解脫觀滅受想定（Nirodhasamapatti，滅盡定）。不可得故。得是解脫。是名八解脫。如如性故。無縛無脫。菩薩爾時。禪波羅蜜（Dhyana-paramita，禪定波羅蜜）名八解脫。複次菩薩禪定。修四念處（Catus-smrtyupasthana，四念住）。得三十七品（Bodhipaksika-dharmas，三十七道品）。具足佛法。何以故。是身念處（Kaya-smrtyupasthana，身念住）。觀色法故。一念具足四念處故。是身念處。用念覺分（Smrti-sambodhyanga，念覺支）。觀五陰（Panca-skandha，五蘊）時。能斷一切煩惱。故觀色陰時。是身念處。不凈觀（Asubha-bhavana，不凈觀）九想（Nava-sanjna，九想觀）。具足舍摩他（Samatha，止）。能破一切煩惱。是名為定。如論偈中說。『初觀身唸唸，繫縛心令定，亦繫縛識定，及除煩惱怨』。九想舍摩他。欲界金剛定。能破五欲如縛賊。十想毗婆舍那（Vipassana，觀）。欲界未到地金剛智。能觀五陰。畢竟儘想。不能更生。得盡智（Ksaya-jnana，盡智）無生智（Anutpada-jnana，無生智）。斷一切煩惱。如意利刀。斬斷賊頭。觀色如受想行識如。深觀五陰如如性故。即無煩惱可斷。亦無解脫涅槃（Nirvana，涅槃）可證。何以故。色即是空。空即是色。受想行識即是空。空即是受想行識。空即是涅槃。涅槃即是空。煩惱即是空。空即是煩惱。智慧即是空。空即是智慧。不可以虛空斷虛空。不可以虛空證虛空。如論偈說。『觀身不凈相，真如性常定，諸受及以心，法亦如是觀』。煩惱者六慾心也初死想。能斷威儀語言欲。膨脹想壞想散想。能斷形容欲。青瘀血涂想膿爛想。能斷**。骨想燒想。能斷細滑欲。

【English Translation】 English version: Attaining liberation from the Realm of Boundless Consciousness (Vijnana-anantyayatana). Attaining liberation from the Realm of Nothingness (Akincanyayatana). Attaining liberation from the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnatayatana). Attaining liberation by contemplating the cessation of perception and feeling (Nirodhasamapatti). Because it is unattainable, this is liberation. These are called the Eight Liberations. Because of suchness, there is neither bondage nor liberation. At that time, the Bodhisattva's Perfection of Dhyana (Dhyana-paramita) is called the Eight Liberations. Furthermore, the Bodhisattva, through Dhyana, cultivates the Four Foundations of Mindfulness (Catus-smrtyupasthana), attaining the Thirty-Seven Limbs of Enlightenment (Bodhipaksika-dharmas), thus perfecting the Buddha-dharma. Why? Because the Mindfulness of the Body (Kaya-smrtyupasthana) contemplates the nature of form. Because one thought encompasses the Four Foundations of Mindfulness, the Mindfulness of the Body, using the Mindfulness Enlightenment Factor (Smrti-sambodhyanga), when contemplating the Five Aggregates (Panca-skandha), can sever all afflictions. Therefore, when contemplating the Aggregate of Form, it is the Mindfulness of the Body. The Nine Contemplations of Impurity (Asubha-bhavana, Nava-sanjna) perfect Samatha (Samatha), and can destroy all afflictions. This is called Samadhi. As it is said in the verse: 'Initially, contemplate the body mindfully, binding the mind to stillness, also binding the consciousness to stillness, and eliminating the afflictive enemies.' The Nine Contemplations are Samatha, the Vajra Samadhi of the Desire Realm, which can destroy the five desires like bound thieves. The Ten Contemplations are Vipassana, the Vajra Wisdom of the Unreached Realm of the Desire Realm, which can contemplate the Five Aggregates, ultimately contemplating their exhaustion, so that they cannot arise again. Attaining the Exhaustion Knowledge (Ksaya-jnana) and the Non-Arising Knowledge (Anutpada-jnana), severing all afflictions, like a wish-fulfilling sharp sword, cutting off the head of a thief. Contemplate form as like feeling, perception, volition, and consciousness. Deeply contemplate the suchness of the Five Aggregates, and there will be no afflictions to sever, nor liberation or Nirvana (Nirvana) to attain. Why? Because form is emptiness, and emptiness is form. Feeling, perception, volition, and consciousness are emptiness, and emptiness is feeling, perception, volition, and consciousness. Emptiness is Nirvana, and Nirvana is emptiness. Afflictions are emptiness, and emptiness is afflictions. Wisdom is emptiness, and emptiness is wisdom. One cannot sever emptiness with emptiness, nor can one attain emptiness with emptiness. As it is said in the verse: 'Contemplate the impure aspect of the body, the true nature is always still, feelings, mind, and dharmas should also be contemplated in this way.' Afflictions are the mind of the six desires. The initial contemplation of death can sever the desires of demeanor and speech. The contemplation of swelling, decay, and disintegration can sever the desires of appearance. The contemplation of bluish-purple blood, pus, and rot can sever [untranslatable]. The contemplation of bones and burning can sever the desire for smoothness and softness.

。散想滅盡想。能斷人慾。如論中說。

四蛇同一篋　　六賊同一村　及王旃陀羅　　分自守根門　六慾妖媚起　　愛怨詐為親　聲香味觸法　　六情起諸塵　貪慾如猛火　　瞋恚如蛇蚖　愚癡覆心眼　　智者當善觀　外想三四塊　　身器二六城　中含十二穢　　九孔惡露盈　癰疽蟲血雜　　膨脹臭爛膿　骨鎖分離斷　　六慾失姿容　九想觀成時　　六賊漸已除　及識愛怨詐　　兼知假實虛　四大共相依　　緣習成假名　行者諦觀察　　但見骨人形　初觀如珂許　　后漸滿一城　骨人遍法界　　深生憂厭道　從生至老死　　老死復有生　轉輪十二緣　　生死如循環　三塗苦難忍　　人天亦復然　誰聞六道苦　　而不興厭心　妄識本無體　　依因寂法生　妄想生妄想　　轉輪十二緣　知過二業患　　現不造三因　老死更不續　　反流盡生源

諸法無諍三昧法門捲上大正藏第 46 冊 No. 1923 諸法無諍三昧法門

諸法無諍三昧法門卷下

陳南嶽思大禪師撰

四念處觀

身念處觀如音品

觀身不凈時。先觀息入出生滅不可得。次觀心心相。若先觀色。粗利難解。沉重難輕。若先觀心。微細難見。心空無體。托

【現代漢語翻譯】現代漢語譯本：散亂的思緒和滅盡的思緒，能夠斷絕人的慾望，正如論中所說：

『四條蛇在同一個箱子里，六個盜賊在同一個村莊里，還有國王旃陀羅（Candala，賤民），各自守護著自己的根門（感官）。六種慾望妖嬈嫵媚地生起，愛和怨恨偽裝成親近。聲、香、味、觸、法（rupa, sabda, gandha, rasa, sparsa, dharma），六種情識生起各種塵埃。貪慾像猛烈的火焰，嗔恚像毒蛇，愚癡矇蔽了心眼，智者應當好好觀察。外在的思緒就像三四個土塊，身體就像有二十六座城池的容器，中間包含著十二種污穢，九個孔竅里充滿了污穢的液體。癰疽、蟲子和血液混雜在一起，膨脹、腐臭、潰爛流膿，骨頭散落分離斷裂，六種慾望失去了美好的容顏。九想觀修成的時候，六個盜賊漸漸被除掉，並且認識到愛、怨、虛偽，也知道什麼是虛假的，什麼是真實的。四大（地、水、火、風）互相依靠，因緣和習性形成虛假的名稱，修行者仔細觀察，只能看到骨頭組成的人形。最初觀想如同珂許（Kosa，小容器），後來逐漸充滿一座城池，骨頭人遍佈法界，深深地產生憂愁和厭惡之心。從出生到衰老死亡，衰老死亡后又出生，轉輪十二因緣，生死就像循環一樣。三塗（地獄、餓鬼、畜生）的痛苦難以忍受，人道和天道也是如此，誰聽聞六道（地獄、餓鬼、畜生、人、阿修羅、天）的痛苦，而不生起厭離之心呢？』虛妄的意識本來沒有實體，依靠寂靜的法而生起，虛妄的念頭產生虛妄的念頭，轉輪十二因緣。知道過去二業的禍患，現在不造作未來的三種因，衰老和死亡不再延續，逆流而上，斷絕了生死的根源。

《諸法無諍三昧法門》捲上大正藏第46冊 No. 1923 《諸法無諍三昧法門》

《諸法無諍三昧法門》卷下

陳南嶽思大禪師撰

四念處觀

身念處觀如音品

觀察身體不凈的時候，先觀察呼吸出入的生滅不可得，其次觀察心和心所。如果先觀察色（rupa，形色），粗糙難以理解，沉重難以輕盈。如果先觀察心，微細難以看見，心是空無實體的，依託于...

【English Translation】 English version: Scattered thoughts and extinguished thoughts can cut off people's desires, as stated in the treatise:

'Four snakes in the same box, six thieves in the same village, and the king Candala (outcaste), each guarding their own root gates (senses). The six desires arise enchantingly, love and resentment disguised as intimacy. Sound, smell, taste, touch, dharma (rupa, sabda, gandha, rasa, sparsa, dharma), the six emotions give rise to various dusts. Greed is like a raging fire, hatred is like a venomous snake, ignorance obscures the eyes of the mind, the wise should observe well. External thoughts are like three or four clods of earth, the body is like a vessel with twenty-six cities, containing twelve impurities, the nine orifices are filled with filthy liquid. Ulcers, worms, and blood are mixed together, swelling, putrid, festering with pus, bones scattered and broken apart, the six desires lose their beautiful appearance. When the nine contemplations are accomplished, the six thieves are gradually eliminated, and one recognizes love, resentment, falsehood, and knows what is false and what is real. The four elements (earth, water, fire, wind) rely on each other, conditions and habits form false names, the practitioner observes carefully, and can only see a human form composed of bones. Initially, the contemplation is like a Kosa (small container), later gradually filling a city, the bone person pervades the dharma realm, deeply generating sorrow and aversion. From birth to old age and death, old age and death are followed by birth, the twelve links of dependent origination revolve, birth and death are like a cycle. The suffering of the three evil realms (hell, hungry ghosts, animals) is unbearable, and so are the realms of humans and gods. Who hears of the suffering of the six realms (hell, hungry ghosts, animals, humans, asuras, gods) without arousing a sense of aversion?' False consciousness originally has no substance, it arises relying on the tranquil dharma, false thoughts generate false thoughts, the twelve links of dependent origination revolve. Knowing the past suffering of the two karmas, one does not create the three causes of the future, old age and death no longer continue, going against the stream, cutting off the source of birth and death.

The Dharma Gate of Samadhi Free from Strife Among All Dharmas, Volume 1 Taisho Tripitaka Volume 46 No. 1923 The Dharma Gate of Samadhi Free from Strife Among All Dharmas

The Dharma Gate of Samadhi Free from Strife Among All Dharmas, Volume 2

Composed by Great Zen Master Si of Nan Yue of the Chen Dynasty

The Four Foundations of Mindfulness

The Contemplation of the Body as Impure, Like Sound Chapter

When contemplating the impurity of the body, first contemplate that the arising and ceasing of the in-breath and out-breath are unattainable, then contemplate the mind and mental states. If one first contemplates form (rupa), it is coarse and difficult to understand, heavy and difficult to lighten. If one first contemplates the mind, it is subtle and difficult to see, the mind is empty and without substance, relying on...

緣妄念。無有實主。氣息處中。輕空易解。先觀入息從何方來。都無所從。亦無生處。入至何處。都無歸趣。不見滅相。無有處所。入息既無。復觀出息從何處生。審諦觀察。都無生處。至何處滅。不見去相。亦無滅處既無入出。復觀中間相貌何似。如是觀時。如空微風。都無相貌。息無自體。生滅由心。妄念息即動。無念即無生。即觀此心住在何處。復觀身內。都不見心。復觀身外。亦無心相。復觀中間。無有相貌。復作是念。心息既無。我今此身從何生。如是觀時。都無生處。但從貪愛虛妄念起。復觀貪愛妄念之心。畢竟空寂。無生無滅。即知此身化生不實。頭等六分色如空影。如虛薄雲。入息氣出息氣。如空微風。如是觀時。影云微風。皆悉空寂。無斷無常。無生無滅。無相無貌。無名無字。既無生死。亦無涅槃。一相無相。一切眾生亦復如是。是名總觀。諸法實相。如是觀竟。欲得神通。觀身四大。如空如影。復觀外四大。地水火風。石壁瓦礫。刀杖毒藥。如影如空。影不能害影。空不能害空。入初禪時。觀息入出。從頭至足。從皮至髓。上下縱橫。氣息一時。出入無礙。常念己身。作輕空想。舍粗重想。是氣息入無聚集。出無分散。是息風力能輕舉。自見己身空如水沫。如泡如影。猶如虛空。如是觀察。久

【現代漢語翻譯】現代漢語譯本緣于虛妄的念頭，（氣息）沒有真實的主宰。氣息停留在身體之中，輕盈空虛容易理解。首先觀察入息從何方而來，實際上沒有任何來處，也沒有產生的地方。入息進入到哪裡呢？實際上沒有任何歸宿，也看不到消滅的跡象，沒有任何處所。既然入息沒有，再觀察出息從何處產生，仔細地觀察，實際上沒有任何產生的地方。到什麼地方消失呢？看不到離去的跡象，也沒有消失的地方。既然沒有入息和出息，再觀察中間的狀態是怎樣的？像這樣觀察的時候，（感覺）就像空中的微風，沒有任何相貌。氣息沒有自體，產生和消滅都由心而生。虛妄的念頭停止，氣息就停止流動；沒有念頭，氣息就沒有產生。接著觀察這個心住在哪裡？再觀察身體內部，完全看不到心。再觀察身體外部，也沒有心的相貌。再觀察身體中間，沒有任何相貌。再這樣想：心和氣息都沒有，我現在這個身體從哪裡產生？像這樣觀察的時候，實際上沒有任何產生的地方，只是從貪愛和虛妄的念頭產生。再觀察貪愛和虛妄念頭的心，最終是空寂的，沒有產生也沒有消滅。就知道這個身體是幻化而生，不真實的。頭等六個組成部分，其色相如同空中的影子，如同虛薄的云。入息和出息，如同空中的微風。像這樣觀察的時候，影子、云、微風，全部都是空寂的，沒有斷滅也沒有常恒，沒有產生也沒有消滅，沒有形象也沒有相貌，沒有名稱也沒有文字。既然沒有生死，也就沒有涅槃，（只有）唯一的實相，沒有虛妄的表象。一切眾生也是這樣。這叫做總觀諸法實相。像這樣觀察完畢，想要得到神通，就觀察身體的四大（地、水、火、風），如同虛空如同影子。再觀察外面的四大，土地、水、火焰、風，石頭、墻壁、瓦片、碎石，刀、杖、毒藥，如同影子如同虛空。影子不能傷害影子，虛空不能傷害虛空。進入初禪的時候，觀察氣息的進入和呼出，從頭到腳，從面板到骨髓，上下縱橫，氣息一時之間，出入沒有阻礙。常常想著自己的身體，作輕盈空虛的想，捨棄粗重的感覺。這樣氣息進入沒有聚集，呼出沒有分散。這種氣息的風力能夠使身體輕舉，自己看到自己的身體空虛如同水沫，如同水泡如同影子，猶如虛空。像這樣觀察，長久下去。

【English Translation】 English version Arising from deluded thoughts, (breath) has no real master. Breath dwells in the middle (of the body), light and empty, easy to understand. First, observe from where the incoming breath comes. In reality, it comes from nowhere and has no place of origin. Where does the incoming breath go? In reality, it has no destination and no sign of cessation, no place at all. Since there is no incoming breath, then observe from where the outgoing breath arises. Observe carefully, in reality, it has no place of origin. Where does it cease? No sign of departure is seen, and there is no place of cessation. Since there is neither incoming nor outgoing breath, then observe what the state in between is like. When observing in this way, (it feels) like a gentle breeze in the sky, with no appearance at all. Breath has no self-nature; arising and ceasing are caused by the mind. When deluded thoughts cease, breath ceases to flow; when there are no thoughts, breath does not arise. Then observe where this mind dwells. Observe again within the body, and the mind is not seen at all. Observe again outside the body, and there is no appearance of the mind. Observe again in the middle of the body, and there is no appearance at all. Then think like this: since both mind and breath are absent, from where does this body of mine arise? When observing in this way, in reality, there is no place of origin, but it arises from craving and deluded thoughts. Then observe the mind of craving and deluded thoughts; ultimately, it is empty and still, with no arising and no ceasing. Then one knows that this body is born from illusion and is not real. The six components, such as the head, are like shadows in the sky, like thin clouds. Incoming breath and outgoing breath are like gentle breezes in the sky. When observing in this way, shadows, clouds, and gentle breezes are all empty and still, with no cessation and no permanence, no arising and no ceasing, no form and no appearance, no name and no word. Since there is no birth and death, there is also no Nirvana (extinction of suffering), (only) the one true nature, without false appearances. All sentient beings are also like this. This is called the general contemplation of the true nature of all dharmas (phenomena). After observing in this way, if one wishes to attain supernatural powers, contemplate the four great elements (earth, water, fire, wind) of the body as empty as shadows. Then contemplate the four great elements outside, earth, water, fire, wind, stones, walls, tiles, gravel, knives, staffs, poisons, as shadows as empty space. Shadows cannot harm shadows, and emptiness cannot harm emptiness. When entering the first Dhyana (禪定, meditative state), observe the incoming and outgoing breath, from head to toe, from skin to marrow, up and down, vertically and horizontally, the breath at once, entering and exiting without obstruction. Constantly think of one's own body, imagining it to be light and empty, abandoning the feeling of heaviness. In this way, the incoming breath does not gather, and the outgoing breath does not scatter. The power of this breath can make the body levitate, and one sees one's own body as empty as water foam, like bubbles like shadows, like empty space. Observe in this way for a long time.

修習竟。遠離色相。獲得神通。飛行無礙。去住遠近。任意自在。是身念處。不凈觀法。九想十想。及觀氣息生滅出入空無障礙。亦能獲得如意神通。先證肉眼。次觀天眼。能見無量阿僧祇十方三世微細色等。亦見眾生生死出沒善惡業報。皆悉知之。明瞭無礙。總攝十力十八不共法。能作大身。遍滿十方。能作小身。細如微塵。一能作多。多能作一。重能作輕。輕能作重。醜陋作端正。端正作醜陋。長短大小。青黃赤白。悉能變化。虛空作地地作虛空。地作水火。水火作地。能令變作。金銀七寶石壁草木。亦復如是。皆能變作。金銀七寶。像馬車乘。城郭樓櫓。宮殿屋宅。房舍燈燭。日月大珠。及如意珠。飲食衣服。床榻被褥。簫笛箜篌。五欲眾具。眾生所須。盡給與之。然後說法。令入佛道。能自變身。作十方佛身。名字不同。色像差別。亦復能令皆作金色。三十二相。八十種好。頂上肉髻光明。普遍滿十方。間無空處。十方遠近。如對目前。過去未來。亦復如是。人天交接。兩得相見。亦復能作菩薩緣覺阿羅漢身釋梵四王諸天身轉輪聖王諸小王身。能作四種佛弟子形。男變為女。女變為男。亦作六趣眾生之身。如是凡聖眾色像。一念心中一時行語言音聲。亦復如是亦復能作臭爛死屍縛魔波旬。令舍高慢遠離魔業。

【現代漢語翻譯】現代漢語譯本修習到極致，遠離對色相的執著，就能獲得神通，飛行沒有阻礙。無論去哪裡、停留多久、距離遠近，都能任意自在。這就是身念處，通過不凈觀的方法，修習九想、十想，以及觀察氣息的生滅出入，達到空無障礙的境界，也能獲得如意神通。先證得肉眼，再觀修天眼，能看見無量阿僧祇（無數）十方三世微細的色等，也能看見眾生的生死出沒和善惡業報，完全知曉，明瞭無礙。總攝十力、十八不共法（佛的特有功德）。能變化出巨大的身體，遍滿十方；也能變化出微小的身體，細如微塵。能將一化為多，也能將多化為一。能使重物變輕，也能使輕物變重。能將醜陋的變為端正，也能將端正的變為醜陋。長短大小，青黃赤白，都能隨意變化。能將虛空變為大地，將大地變為虛空；將大地變為水火，將水火變為大地。能令其變為金銀七寶、墻壁草木，也能將這些變為金銀七寶、象馬車乘、城郭樓櫓、宮殿屋宅、房舍燈燭、日月大珠以及如意珠、飲食衣服、床榻被褥、簫笛箜篌、五欲之樂等眾生所需之物，全部給予他們，然後為他們說法，令他們進入佛道。能自己變身，化作十方佛的身，名字不同，色像有差別，也能令他們都變成金色，具足三十二相、八十種好，頂上的肉髻放出光明，普遍照滿十方，沒有空隙之處。十方無論遠近，都如同在眼前。過去未來，也是如此。人天可以互相交往，彼此相見。也能化作菩薩、緣覺、阿羅漢的身，釋梵四王、諸天身，轉輪聖王、諸小王身。能化作四種佛弟子的形象。男變為女，女變為男。也能化作六趣眾生之身。像這樣，凡夫和聖人的各種色像，一念心中一時顯現。語言音聲，也是如此。也能化作臭爛的死屍，束縛魔波旬（欲界之主），令他捨棄高慢，遠離魔業。

【English Translation】 English version Having perfected the practice, one becomes detached from the allure of form and attains supernatural powers, allowing unimpeded flight. Whether going, staying, near, or far, one is completely free and at ease. This is the mindfulness of the body, achieved through the practice of contemplating impurity, the nine aspects of death, the ten aspects of contemplation, and observing the arising, ceasing, entering, and exiting of breath, reaching a state of unobstructed emptiness. One can also attain the power of wish-fulfillment. First, one attains the physical eye, then cultivates the divine eye, enabling one to see immeasurable, countless asamkhyas (innumerable) of subtle forms throughout the ten directions and three times. One can also see the birth, death, emergence, and disappearance of beings, as well as their good and bad karmic retributions, knowing all with clarity and without obstruction. One embodies the ten powers and eighteen unique qualities of a Buddha. One can manifest a large body, filling the ten directions, or a small body, as fine as a mote of dust. One can transform one into many, and many into one. One can make the heavy light, and the light heavy. One can transform the ugly into the beautiful, and the beautiful into the ugly. Length, shortness, size, blue, yellow, red, and white – all can be transformed at will. One can turn emptiness into earth, and earth into emptiness; earth into water and fire, and water and fire into earth. One can transform them into gold, silver, the seven precious jewels, walls, grass, and trees. Likewise, one can transform these into gold, silver, the seven precious jewels, elephants, horses, carriages, city walls, watchtowers, palaces, houses, dwellings, lamps, candles, the sun, the moon, great pearls, wish-fulfilling jewels, food, clothing, beds, bedding, flutes, harps, and all the objects of the five desires – providing all that beings need, and then teaching them the Dharma, leading them onto the path of Buddhahood. One can transform oneself into the bodies of Buddhas in the ten directions, with different names and appearances. One can also transform them all into golden bodies, possessing the thirty-two major marks and eighty minor characteristics, with the ushnisha (cranial protuberance) on the crown of the head emitting light, universally filling the ten directions without any empty space. Distant or near, the ten directions are as if right before one's eyes. The past and future are also the same. Humans and devas (gods) can interact and see each other. One can also transform into the bodies of Bodhisattvas, Pratyekabuddhas (Solitary Realizers), Arhats (worthy ones), Shakra (king of gods), Brahma (creator god), the Four Heavenly Kings, and other devas, as well as Chakravartin kings (wheel-turning kings) and lesser kings. One can transform into the forms of the four types of Buddha's disciples. One can transform a man into a woman, and a woman into a man. One can also transform into the bodies of beings in the six realms of existence. In this way, the various forms of ordinary beings and sages appear simultaneously in a single thought. Language and sound are also the same. One can also transform into a foul-smelling, rotting corpse, binding Mara Papiyas (the Evil One), causing him to abandon his arrogance and turn away from demonic deeds.

求佛正道。臭爛尸觀。非獨繫縛波旬魔王。亦能降伏一切淫女。令舍要欲發清凈心信求佛道是禪波羅蜜身念不凈觀法。初修行時。能斷五欲一切煩惱。能除五蓋。能斷十纏。若人修習。如偈所說。

氣息輕空風火觀　　飛行十方無障礙　皮肉筋骨不凈觀　　獲得如意大神通　總名八大自在我　　一切形色能變化　總名十四變化心　　非但變化如上事　能令大地六種動　　變十方穢為凈土　是身念處不凈觀　　總說如是大功德　若廣諸說不可盡　　三十七品亦在中　今已總說身念處　　種種功德差別法

受念處品

複次禪波羅蜜中受念處觀如偈說。

能斷一切受　　今當更總說　斷除三受法　　一切受亦盡

三受者。一者苦受。二者樂受。三者不苦不樂受。如十二因緣中說。不苦不樂受。但是無明。有名無色。苦樂二受是行識名色六入觸受愛取有生老死滅壞苦憂悲惱。如是三受和合共成事。不能一一獨生煩惱。內受外受內外受。內受是六根名為六情。外受是六塵。名為六境。內外受名六識。亦名為心思惟分別。如是內外。有三十種六根六塵六識六觸六受。是名三十。皆由無明不能了故。貪善惡業。遍生六趣。若能修習戒定智慧。凈三毒根。名曰六度。是故論言智度。大道佛

從來生死往來故。曰大道智慧。斷三受故名為度。是故佛言。凈於三毒根。成佛道無疑。一切貪瞋癡。三受以為根。破戒是惡趣門。持戒是善趣門。若修戒定智。閉塞諸惡道。通達善趣門。亦得名為關閉一切諸惡趣門。開佛無上大菩提門。六根名為門。心為自在王。造生死業時。貪著六塵。至死不捨。無能制者。自在如王。是故名為無上死王。譬如世間五月時雨大惡雹。五穀果樹。摧析墮落。人畜皆死。是惡雹雨。譬如金剛。無能制者。斷諸善根。作一闡提。是故名為死金剛雨。譬如世間金翅鳥王。飛行虛空四大海中。擒捉諸龍。自在無礙。食啖令盡。無能制者。是故名為死金翅鳥。譬如世間惡轉輪王。飛行虛空。遍四天下。擒捉諸王。自在無礙。壞他事業。無能制者。是故複名死轉輪王。一切天人王。無能制者。唯除一人。大力神仙。幻術咒師。智如金剛。能伏一切。乃能伏此生死心王。亦復如是。二十五有。無能制者。唯除菩薩。修戒定慧智獲得初禪。至第四禪及滅受想定。成就四念處。法忍具足。得大神通。乃能降伏生死心王。一切凡夫及二乘人。不能降伏如是死王。為無常法之所遷故。不能降伏。唯有法大力菩薩生分盡者。乃能降之。無習氣故。苦受內苦外苦。內苦者。飢渴悲惱。愁憂瞋恚。嫌恨宿怨。不適

【現代漢語翻譯】現代漢語譯本：都是因為生死的往來造成的。這被稱為大道智慧。斷除三種感受（三受）的緣故，稱為得度。所以佛說，清凈三種毒根（三毒），成就佛道沒有疑問。一切的貪婪、嗔恨、愚癡，都以三種感受為根本。破戒是通往惡趣的門，持戒是通往善趣的門。如果修習戒、定、慧，就能關閉各種惡道，通達善趣之門，也可以說是關閉了一切惡趣之門，開啟了佛的無上大菩提之門。六根（眼、耳、鼻、舌、身、意）被稱為門，心是自在的君王。在造作生死之業時，貪戀執著於六塵（色、聲、香、味、觸、法），直到死亡也不捨棄，沒有人能夠制止它，自在如同君王，所以被稱為無上死王。譬如世間五月時降下大而惡劣的冰雹，摧毀折斷五穀果樹，人畜都死亡。這惡劣的冰雹，譬如金剛一樣堅硬，沒有人能夠制止它，斷絕各種善根，造作一闡提（斷善根的人）的行為，所以被稱為死金剛雨。譬如世間的金翅鳥王，在虛空中飛行，在四大海中擒捉各種龍，自在無礙，吞食乾淨，沒有人能夠制止它，所以被稱為死金翅鳥。譬如世間的惡轉輪王，在虛空中飛行，遍佈四大天下，擒捉各種國王，自在無礙，破壞他人的事業，沒有人能夠制止他，所以又被稱為死轉輪王。一切天人和國王，沒有人能夠制止這個心王，唯獨一人可以，那就是大力神仙，擁有幻術咒語的法師，智慧如同金剛，能夠降伏一切，才能降伏這個生死心王。也像這樣，二十五有（三界中的二十五種生存狀態），沒有人能夠制止它，唯獨菩薩，修習戒、定、慧，獲得初禪，乃至第四禪以及滅受想定，成就四念處（身念處、受念處、心念處、法念處），法忍具足，得到大神通，才能降伏生死心王。一切凡夫和二乘人（聲聞、緣覺），不能降伏這樣的死王，因為被無常的法則所牽引，不能降伏。只有法力強大的菩薩，生命即將終結的人，才能降伏它，因為沒有習氣了。苦受有內苦和外苦。內苦是指飢餓、口渴、悲傷惱怒、憂愁、嗔恨、嫌棄怨恨、不舒適。

【English Translation】 English version: All arise from the comings and goings of birth and death. This is called the Great Way of Wisdom. Because of severing the three feelings (three sensations), it is called deliverance. Therefore, the Buddha said, 'Purifying the roots of the three poisons (three poisons), achieving Buddhahood is without doubt. All greed, hatred, and delusion have the three sensations as their root. Breaking the precepts is the gate to evil destinies, while upholding the precepts is the gate to good destinies. If one cultivates precepts, concentration, and wisdom, one can close off all evil paths and penetrate the gate to good destinies. It can also be said to close all the gates to evil destinies and open the gate to the unsurpassed Great Bodhi of the Buddha. The six senses (eye, ear, nose, tongue, body, and mind) are called gates, and the mind is the sovereign of freedom. When creating the karma of birth and death, one is greedy and attached to the six dusts (form, sound, smell, taste, touch, and dharma), and does not abandon them until death. No one can restrain it, it is as free as a king, therefore it is called the unsurpassed King of Death. For example, in the fifth month of the world, there is a great and evil hailstorm, which destroys and breaks down the five grains and fruit trees, and both humans and animals die. This evil hailstorm is like a diamond, and no one can restrain it, cutting off all good roots and creating the actions of an icchantika (one who has severed good roots), therefore it is called the Diamond Rain of Death. For example, the Garuda King of the world flies in the sky and captures various dragons in the four great seas, freely and without obstruction, devouring them completely, and no one can restrain it, therefore it is called the Garuda of Death. For example, the evil Wheel-Turning King of the world flies in the sky, pervading the four great continents, capturing various kings, freely and without obstruction, destroying the businesses of others, and no one can restrain him, therefore he is also called the Wheel-Turning King of Death. All gods and human kings, no one can restrain this king of the mind, except for one person, that is, a powerful immortal, a magician with illusionary spells, whose wisdom is like a diamond, able to subdue all, and can subdue this king of the mind of birth and death. Likewise, the twenty-five existences (twenty-five states of existence in the three realms), no one can restrain them, except for a Bodhisattva, who cultivates precepts, concentration, and wisdom, attains the first dhyana, up to the fourth dhyana and the cessation of perception and feeling, accomplishes the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharma), possesses the forbearance of dharma, and obtains great supernatural powers, can subdue the king of the mind of birth and death. All ordinary people and those of the two vehicles (Shravakas and Pratyekabuddhas) cannot subdue such a king of death, because they are moved by the impermanent dharma, and cannot subdue it. Only a Bodhisattva with great dharma power, whose life is about to end, can subdue it, because they have no habitual tendencies. Suffering has inner suffering and outer suffering. Inner suffering refers to hunger, thirst, sorrow, anger, worry, hatred, resentment, and discomfort.

意事。怨憎會時。內心大苦。如是等苦。名為內苦。複次求物不得。若得更失五欲眾具。愛別離故。父母兄弟。妻子眷屬。抄劫死亡。若遭惡病。無藥可治。必死無疑。憂悲啼哭如是等苦。皆名內苦。聞外惡聲。罵辱機刺。內懷忿怒。亦名內苦。外苦者。若為王法所加鞭杖拷楚。牢獄系閉。杻械枷鎖。名為外苦。亦名內外苦。若師子虎狼。諸惡毒獸。風雨寒熱。如是等。此名為外苦。若自身有病。諸根不具足。名身苦。若為他役使。擔負過載。若行遠路。中間險難。無止息處。如是等苦。是名身苦。應學慈悲修空。忍之不生瞋恚。于怨憎處。應作是念。是我先世。惱害彼人。今但自責。不應瞋他。虎狼獅子。狂象惡王。亦復如是。于貪求處。應求舍心。不應瞋惱。觀惡音聲。如空中響。彼聲不來。耳不往受。隨聞隨滅。誰罵誰受。則無瞋恚。聞好音聲。稱揚讚歎。如前觀之。亦不生喜。禮拜供養。一切樂受。應作是念。彼自求福。便於我處。自作功德。不聞我事。不應歡喜。譬如廢田。有人耕種。自求報故。地不應喜。復有異人。多持糞穢。毒刺惡草。積種在中。掘鑿穿穴。高下不平。彼人自生。如是噁心。地亦不瞋。亦不念彼徒自苦惱。有人問言怨害罵辱。能忍不瞋。是事可爾。禮拜供養讚歎樂受。何以不喜。答曰

【現代漢語翻譯】意念之事。當怨恨憎惡相遇時，內心會感到巨大的痛苦。像這樣的痛苦，被稱為內苦。再者，如果追求事物而不得，或者即使得到又失去了五欲的享受，因為與所愛的人分離，或者父母兄弟、妻子眷屬遭遇抄掠、死亡，或者遭遇惡病，無藥可治，必死無疑，因而憂愁悲傷、啼哭等等，這些痛苦都稱為內苦。聽到外界的惡劣聲音，如謾罵侮辱、暗箭中傷，內心懷有忿怒，也稱為內苦。外苦是指，如果被王法施加鞭打拷問，囚禁在牢獄之中，戴上刑具枷鎖，這被稱為外苦。又或者遭遇獅子、老虎、豺狼等各種兇惡的野獸，以及風雨寒冷酷熱等，這些被稱為外苦。如果自身有疾病，諸根不健全，這稱為身苦。如果被他人役使，承擔重物，或者行走遠路，途中充滿危險艱難，沒有休息的地方，像這樣的痛苦，稱為身苦。應當學習慈悲，修習空性，忍耐而不生起嗔恚。對於怨恨憎惡的對象，應當這樣想：這是我前世惱害過他們，現在只能自我責備，不應該嗔恨他人。對於老虎、豺狼、獅子、狂象、惡王等，也應該這樣看待。對於貪求之處，應當尋求捨棄之心，不應該嗔惱。觀察惡劣的聲音，如同空中的迴響，那聲音並沒有真正到來，耳朵也沒有主動去接受，隨著聽聞就隨之消滅，那麼是誰在謾罵，又是誰在承受呢？這樣就不會產生嗔恚。聽到美好的聲音，稱揚讚歎，也像之前那樣觀察，也不會產生歡喜。對於禮拜供養、一切快樂的感受，應當這樣想：他們自己是爲了求福，才在我這裡，自己積攢功德，與我無關，不應該因此而歡喜。譬如荒廢的田地，有人在那裡耕種，是爲了自己的回報，土地不應該因此而歡喜。又有人，拿來許多糞便污穢、有毒的荊棘雜草，堆積種植在田地裡，挖掘穿鑿，使土地高低不平，那人自己生起這樣的噁心，土地也不會因此而嗔恨，也不會想到那人只是徒勞地自我苦惱。有人問道：怨恨傷害、謾罵侮辱，能夠忍耐不生嗔恚，這件事還可以理解，但是禮拜供養、讚歎快樂的感受，為什麼也不應該歡喜呢？回答是：

【English Translation】 Matters of the mind. When encountering hatred and resentment, the inner mind experiences great suffering. Such suffering is called 'inner suffering'. Furthermore, if one seeks things and cannot obtain them, or even if one obtains them, one loses the enjoyment of the five desires; because of separation from loved ones, or if parents, siblings, wives, and relatives encounter plunder and death, or if one encounters a terrible illness with no cure, and death is certain, resulting in sorrow, grief, and weeping, such suffering is called 'inner suffering'. Hearing external evil sounds, such as curses and insults, or being stabbed in the back, and harboring anger within, is also called 'inner suffering'. External suffering refers to being subjected to whipping and torture by the king's law, being imprisoned in jail, and wearing instruments of torture such as shackles and cangues; this is called 'external suffering'. Or encountering lions, tigers, wolves, and other fierce beasts, as well as wind, rain, cold, and heat; these are called 'external suffering'. If one has illnesses and the faculties are incomplete, this is called 'suffering of the body'. If one is employed by others, carrying heavy loads, or traveling long distances, with dangers and difficulties along the way, and no place to rest, such suffering is called 'suffering of the body'. One should learn compassion, cultivate emptiness, and endure without generating anger. Towards objects of hatred and resentment, one should think: 'This is because I harmed them in a previous life; now I can only blame myself and should not be angry with others.' The same should be considered for tigers, wolves, lions, mad elephants, and evil kings. Regarding places of greed, one should seek a mind of renunciation and should not be angry. Observe evil sounds as echoes in the sky; the sound has not truly arrived, and the ear has not actively received it; as soon as it is heard, it vanishes. Then who is cursing, and who is receiving it? In this way, no anger will arise. Hearing beautiful sounds, praise, and admiration, observe them as before, and no joy will arise. Towards worship, offerings, and all pleasurable sensations, one should think: 'They are seeking blessings for themselves, and are accumulating merit for themselves in my place; it has nothing to do with me, and I should not rejoice because of it.' For example, if a barren field is cultivated by someone, it is for their own reward, and the land should not rejoice because of it. Furthermore, if someone brings much filth, poisonous thorns, and weeds, piling and planting them in the field, digging and drilling, making the land uneven, that person generates such evil intentions themselves, and the land will not be angry because of it, nor will it think that the person is merely causing themselves suffering in vain. Someone asks: 'Being able to endure hatred, harm, curses, and insults without generating anger is understandable, but why should one not rejoice in worship, offerings, praise, and pleasurable sensations?' The answer is:

。彼今雖復供養讚歎於我。后若遇惡緣。即便瞋我。若打若殺。不應生喜。苦受樂受。皆如幻化。無有定相。不應瞋喜。如彼大地。無憎愛心。菩薩欲求無上佛道。應先修學大地三昧。亦應學如虛空三昧。不苦不樂受。亦復如是。不應貪著。應作是念。苦樂中間故。有不苦不樂。若無苦樂。則無不苦不樂。一切皆是無常生滅。不曾暫停。生滅無故。無生滅處。求不可得。如是觀時。即無三受。得三解脫。男女等相。亦復如是。如幻如化。無生無滅。不可得故。如身念處。五陰如相。不可得故。無十八界。故無一切受。何以故。六根六塵六識空故。求不可見。名之為空。求亦不得。名之空空。亦無有空。複次禪波羅蜜中。觀受念處。無生無滅。無一切受。即是涅槃。觀察涅槃。亦不可得。無名字故。即無涅槃。如是觀時。初學能斷一切煩惱。又得一切宿命通。自觀己身現在初生五陰歌羅邏時。生滅不住。亦見過去無量阿僧祇劫五陰生滅。以身念處天眼力故。住初禪中。能見如是宿命神通。一切生處壽命長短。苦樂受報。飲食衣服。種性名字。生死出沒。國土世界。欲性善惡。悉見悉知。現在未來宿命因緣。及一切事。悉見悉知。如過去世。亦知諸天六趣眾生三世宿命。知己不異。亦復能知諸佛菩薩緣覺聲聞一切宿命。一

念心中。稱量盡愿。明瞭無礙。於一切眾生中。得自在壽命。隨其所感。長短不同。為眾生故。現一切身。受一切命。欲度十方三惡道眾生。欲度餓鬼。觀受念處。住初禪中。用如意通。施美飲食。令其苦息。而為說法。欲度畜生時。觀受念處。入初禪時已入第四禪從四禪起住第二禪。用如意神通。令諸眾生離畜生業得人天。令其歡喜。而為說法。欲度地獄眾生時。觀受念處。入初禪時已入第二禪。從二禪起入第四禪。從四禪起住第三禪。以如意通。變化十方阿鼻地獄及諸地獄。悉為天堂。一切苦具。變為瓔珞。如其苦息。如第三禪樂。隨應說法。欲度福德大力眾生時。觀受念處及三念。入初禪。初禪起入二禪。二禪起入三禪。三禪起。入第四禪。住火一切處。放大光明。遍照十方。住地一切處。十方大地六種震動。住風一切處。戒定慧香。遍熏十方。住水一切處。現月愛三昧。十方重病苦惱眾生。悉得消除。身心安樂。住地一切處。穢惡世界。變為凈土。池流華果。七寶莊嚴。放眉間光。召集十方諸大菩薩。悉求集會。口光頂光。放中間光。集三界天王轉輪聖王阿修羅王及諸小王並諸天人。放下光明。普及三塗一切眾生。集會聽法。悉為受記。受記之法。凡有九種。三乘及六道。是名九種差別受記。如摩訶般若放光

【現代漢語翻譯】現代漢語譯本：心中默唸。稱量所有願望，明瞭通達，毫無阻礙。在一切眾生之中，獲得自在的壽命，隨著他們所感受的業力，壽命的長短各不相同。爲了眾生的緣故，示現一切身形，承受一切生命形態。想要救度十方三惡道（地獄、餓鬼、畜生）的眾生，想要救度餓鬼道的眾生，觀察感受的生滅變化，安住在初禪的境界中，運用如意神通，佈施美好的飲食，使他們的痛苦止息，然後為他們說法。想要救度畜生道的眾生時，觀察感受的生滅變化，進入初禪之後再進入第四禪，從第四禪出來后安住在第二禪中，運用如意神通，使一切眾生脫離畜生道的業報，得到人天道的果報，讓他們歡喜，然後為他們說法。想要救度地獄道的眾生時，觀察感受的生滅變化，進入初禪之後再進入第二禪，從第二禪出來後進入第四禪，從第四禪出來后安住在第三禪中，用如意神通，將十方阿鼻地獄（Avīci，無間地獄）以及其他地獄，全部變為天堂。一切痛苦的刑具，都變為華麗的瓔珞。當他們的痛苦止息后，如同第三禪的快樂一樣，根據他們的情況為他們說法。想要救度有福德和強大力量的眾生時，觀察感受的生滅變化以及三種念處（身念處、受念處、心念處），進入初禪，從初禪出來後進入二禪，從二禪出來後進入三禪，從三禪出來後進入第四禪，安住在火一切處（火遍一切處），放出大光明，普遍照耀十方。安住在地一切處（地遍一切處），十方大地發生六種震動。安住在風一切處（風遍一切處），戒定慧的香氣，普遍薰染十方。安住在水一切處（水遍一切處），示現月愛三昧（Candra-prabha-samādhi，月光三昧），十方患有重病和痛苦的眾生，全部都得到消除，身心安樂。安住在地一切處（地遍一切處），將污穢惡臭的世界，變為清凈的國土，池塘中流動著鮮花和水果，用七寶來莊嚴。從眉間放出光明，召集十方諸大菩薩，全部來請求（此處原文缺失，無法翻譯）。口中光和頭頂光，放出中間的光明，聚集三界的天王、轉輪聖王（Cakravartin，擁有統治世界的理想國王）、阿修羅王（Asura，一種好戰的神）以及其他小王和所有天人。放下光明，普及三塗（地獄、餓鬼、畜生）的一切眾生，（此處原文缺失，無法翻譯）聽法。全部都為他們授記。授記的方法，總共有九種，三乘（聲聞乘、緣覺乘、菩薩乘）和六道（天、人、阿修羅、地獄、餓鬼、畜生），這稱為九種差別的授記。如同《摩訶般若》（Mahā-prajñā，偉大的智慧）所放的光明一樣。

【English Translation】 English version: Contemplate in the mind. Weigh and fulfill all wishes, with clear and unobstructed understanding. Among all sentient beings, attain自在(zìzài, self-mastery) life, with varying lengths according to their karma. For the sake of sentient beings, manifest all forms and experience all life forms. Desiring to liberate sentient beings in the ten directions from the three evil realms (地獄, dìyù, hell; 餓鬼, èguǐ, hungry ghost; 畜生, chùshēng, animal), desiring to liberate hungry ghosts, observe the 受念處 (shòu niàn chù, contemplation of feeling), abide in the first dhyana (禪, chán, meditative state), use 如意通 (rúyì tōng, power of wish fulfillment) to bestow delicious food and drink, relieving their suffering, and then teach them the Dharma. When desiring to liberate animals, observe the 受念處 (shòu niàn chù, contemplation of feeling), enter the first dhyana (禪, chán, meditative state), then enter the fourth dhyana, emerge from the fourth dhyana and abide in the second dhyana, use 如意通 (rúyì tōng, power of wish fulfillment) to enable all sentient beings to be free from the karma of animals and attain the rewards of humans and devas (天, tiān, celestial beings), making them happy, and then teach them the Dharma. When desiring to liberate beings in hell, observe the 受念處 (shòu niàn chù, contemplation of feeling), enter the first dhyana (禪, chán, meditative state), then enter the second dhyana, emerge from the second dhyana and enter the fourth dhyana, emerge from the fourth dhyana and abide in the third dhyana, use 如意通 (rúyì tōng, power of wish fulfillment) to transform the ten directions of 阿鼻地獄 (Avīci, uninterrupted hell) and all hells into heavens. All instruments of suffering are transformed into magnificent ornaments. When their suffering ceases, like the joy of the third dhyana, teach them the Dharma according to their needs. When desiring to liberate sentient beings with merit and great power, observe the 受念處 (shòu niàn chù, contemplation of feeling) and the three 念 (niàn, mindfulnesses) (身念處, shēn niàn chù, mindfulness of the body; 受念處, shòu niàn chù, mindfulness of feeling; 心念處, xīn niàn chù, mindfulness of the mind), enter the first dhyana (禪, chán, meditative state), emerge from the first dhyana and enter the second dhyana, emerge from the second dhyana and enter the third dhyana, emerge from the third dhyana and enter the fourth dhyana, abide in the fire-everywhere處 (chù, sphere), emit great light, illuminating the ten directions. Abide in the earth-everywhere處 (chù, sphere), causing the ten directions of the earth to shake in six ways. Abide in the wind-everywhere處 (chù, sphere), the fragrance of morality, concentration, and wisdom pervades the ten directions. Abide in the water-everywhere處 (chù, sphere), manifest the 月愛三昧 (Candra-prabha-samādhi, Moon-love Samadhi), all sentient beings in the ten directions suffering from severe illness and pain are completely relieved, their bodies and minds are at peace. Abide in the earth-everywhere處 (chù, sphere), transforming the filthy and foul world into a pure land, with ponds flowing with flowers and fruits, adorned with the seven treasures. Emit light from between the eyebrows, summoning all the great Bodhisattvas in the ten directions, all requesting (missing text in original, cannot translate). The light from the mouth and the light from the crown of the head emit light from the middle, gathering the kings of the three realms, the 轉輪聖王 (Cakravartin, wheel-turning king), the 阿修羅王 (Asura, Asura king), and all the lesser kings and all the devas (天, tiān, celestial beings) and humans. Release light, extending to all sentient beings in the three evil paths (地獄, dìyù, hell; 餓鬼, èguǐ, hungry ghost; 畜生, chùshēng, animal), (missing text in original, cannot translate) listening to the Dharma. All are given predictions of enlightenment. The method of prediction is of nine kinds: the three vehicles (聲聞乘, shēngwén shèng, Śrāvakayāna; 緣覺乘, yuánjué shèng, Pratyekabuddhayāna; 菩薩乘, púsà shèng, Bodhisattvayāna) and the six realms (天, tiān, deva; 人, rén, human; 阿修羅, Āxiūluó, Asura; 地獄, dìyù, hell; 餓鬼, èguǐ, hungry ghost; 畜生, chùshēng, animal). These are called the nine kinds of differentiated predictions. Like the light emitted by the 《摩訶般若》(Mahā-prajñā, Great Wisdom).

論中說。若放頂上肉髻光明。遍照十方。集大菩薩。並集過去多寶佛等。又及十方分身應化無量諸佛十方世界。為一切佛土滿中諸佛。移諸天人三塗八難。置於他土。不令在會。無餘雜眾。當知此會。但說一乘。為一生補處菩薩受如來記。若放眉間大光明。同頂光中事。當知此會。為大聲聞密行菩薩過十地入佛境界者受如來記。如法華中說。二種放光受記之法。但說佛果事一乘佛智慧。無餘雜眾故。不說九道記。問曰。佛大慈悲平等說法。眾生普聞。復何意故。說法華時。三變世界八方通同為一佛土。初第一變。八方五百萬億那由他恒河沙等諸佛世界。同於娑婆。上下兩方。亦復如是。第二變化。八方各變二百萬億那由他恒河沙等諸佛世界。亦同娑婆。第三變化。八方各二百萬億那由他恒河沙等諸佛世界。同於娑婆。如是三變。各放眉間白毫光明。移諸天人阿修羅等三塗八難。置於他方。不得聞法。當知如來心不平等。答曰。是事不然。如來智慧。非汝境界。不應難言佛不平等。彼以何故。妙法華會但說一乘頓中極頓諸佛智慧。為大菩薩受如來記。難信難解。是故漏盡二乘人。新發意菩薩及以不退諸菩薩等。疑惑不能解。何況餘人。譬如世間轉輪聖王。莊嚴四天下。集諸轉輪王。共論聖王事。唯有王邊智慧大臣。乃能

【現代漢語翻譯】現代漢語譯本：論中說，如果從頂上的肉髻（ushnisha，佛頂的隆起）放出光明，遍照十方，聚集大菩薩，並且聚集過去的多寶佛等，以及十方分身應化的無量諸佛和十方世界，使一切佛土都充滿諸佛，將諸天人和三塗八難（three evil paths and eight difficulties）的眾生移到其他國土，不讓他們在法會上，沒有其餘的雜眾，應當知道這次法會，只是說一乘（ekayana，唯一佛乘），為一生補處菩薩（bodhisattva destined to achieve Buddhahood in their next life）接受如來記（vyakarana，佛的授記）。如果從眉間放出大光明，和頂光中的事情一樣，應當知道這次法會，是爲了大聲聞（great shravakas，大阿羅漢）和秘密修行的菩薩，超過十地（ten bhumis，菩薩修行的十個階段）進入佛境界的人，接受如來記。如同《法華經》（Lotus Sutra）中所說，兩種放光授記的方法，只是說佛果之事和一乘佛的智慧，沒有其餘的雜眾，所以不說九道（nine realms of existence）的授記。問：佛大慈大悲，平等說法，眾生普遍都能聽聞，又是什麼緣故，在說《法華經》時，三次變化世界，使八方通同成為一個佛土。最初第一次變化，八方五百萬億那由他恒河沙等諸佛世界，都和娑婆世界（Saha world，我們所居住的現實世界）一樣，上下兩方也是這樣。第二次變化，八方各自變化二百萬億那由他恒河沙等諸佛世界，也和娑婆世界一樣。第三次變化，八方各自變化二百萬億那由他恒河沙等諸佛世界，都和娑婆世界一樣。像這樣三次變化，各自放出眉間的白毫光明（urna，眉間白毫），將諸天人、阿修羅（asura，非天）等三塗八難的眾生，安置在其他地方，不得聽聞佛法。應當知道如來的心是不平等的。答：這件事不是這樣的。如來的智慧，不是你所能理解的境界，不應該說佛不平等。因為什麼緣故，《妙法蓮華經》的法會上，只是說一乘頓中極頓的諸佛智慧，為大菩薩接受如來記，難以相信難以理解。所以漏盡（those who have exhausted their karmic defilements）的二乘人（shravakas and pratyekabuddhas，聲聞和緣覺），新發意的菩薩以及不退轉的諸菩薩等，都會疑惑不能理解，更何況其餘的人呢？譬如世間的轉輪聖王（chakravartin，統治世界的理想君主），莊嚴四天下（four continents），聚集諸轉輪王，共同討論聖王的事情，只有國王身邊的智慧大臣，才能理解。

【English Translation】 English version: The treatise says, if from the ushnisha (the protuberance on the crown of the Buddha's head) emits light, illuminating the ten directions, gathering great Bodhisattvas, and gathering past Buddhas like Prabhutaratna (多寶佛), as well as the countless Buddhas manifested in the ten directions and the worlds of the ten directions, filling all Buddha lands with Buddhas, moving all beings of the heavens and the three evil paths and eight difficulties (三塗八難) to other lands, not allowing them to be present at the assembly, with no other miscellaneous beings, it should be known that this assembly only speaks of the ekayana (一乘, the one vehicle), for Bodhisattvas destined to achieve Buddhahood in their next life to receive the vyakarana (如來記, prediction of Buddhahood) from the Tathagata. If great light is emitted from between the eyebrows, the same as the events in the light from the ushnisha, it should be known that this assembly is for great shravakas (聲聞, great Arhats) and secretly practicing Bodhisattvas who have surpassed the ten bhumis (十地, ten stages of Bodhisattva path) and entered the realm of Buddhahood to receive the vyakarana from the Tathagata. As it is said in the Lotus Sutra (法華經), the two kinds of methods of emitting light and receiving prediction, only speak of the affairs of the Buddha fruit and the wisdom of the one vehicle Buddha, without other miscellaneous beings, therefore, the prediction of the nine realms of existence (九道) is not spoken of. Question: The Buddha has great compassion and speaks the Dharma equally, so that all beings can universally hear it. What is the reason that when speaking the Lotus Sutra, the world is transformed three times, so that the eight directions become one Buddha land. In the first transformation, the Buddha worlds of five million billion nayutas of Ganges sands in each of the eight directions are the same as the Saha world (娑婆世界, the world we live in), and the upper and lower directions are also the same. In the second transformation, the Buddha worlds of two million billion nayutas of Ganges sands in each of the eight directions are also the same as the Saha world. In the third transformation, the Buddha worlds of two million billion nayutas of Ganges sands in each of the eight directions are the same as the Saha world. In these three transformations, each emits the white hair light (urna, 白毫光明) from between the eyebrows, placing the beings of the heavens, asuras (阿修羅, demigods), and those in the three evil paths and eight difficulties in other places, not allowing them to hear the Dharma. It should be known that the mind of the Tathagata is not equal. Answer: This is not so. The wisdom of the Tathagata is not a realm that you can understand, and you should not say that the Buddha is not equal. For what reason, in the Dharma assembly of the Wonderful Lotus Sutra (妙法蓮華經), only the wisdom of the Buddhas of the one vehicle, the most direct among the direct, is spoken of, for great Bodhisattvas to receive the vyakarana from the Tathagata, which is difficult to believe and difficult to understand. Therefore, the Arhats (漏盡, those who have exhausted their karmic defilements) of the two vehicles (shravakas and pratyekabuddhas, 聲聞和緣覺), newly aspiring Bodhisattvas, and irreversible Bodhisattvas, etc., will doubt and not be able to understand, let alone others. For example, the Chakravartin (轉輪聖王, wheel-turning king), adorns the four continents (四天下), gathers the Chakravartins, and discusses the affairs of the holy king together, only the wise ministers beside the king can understand.

信解。得近王座。同論王事。諸餘惡臣。愚闇無智。則不堪聞。不得同座。何況余小王及諸僕使。而近王座。如來頓教。亦復如是。唯有一生補處無垢大士。得佛智慧。受如來記者。乃得聞之。此會不說引導之教。是故餘人不得在座。餘人若聞不解故。即生疑謗。墮于地獄。是故移之置於他土。四眾五千。亦復如是。譬如閻浮提人眼不得見上界諸天。若得見者。兩眼雙瞎。薄福德故。不堪見此諸天光明。是故見者兩眼雙瞎天人阿修羅三塗八難。亦復如是。尚不得見肉眼眉間受記光明。何況聞說受如來記也。若得聞者。則生誹謗。永失信心。斷諸善根。作一闡提。將護彼意。不得聞之。譬如世間飢餓病瘦絕食來久薄腹者。不得一往多食干麩及以強餅𧻓面驗酒。一往飽食。必死不疑。五千四眾天人阿修羅三塗八難。亦復如是。薄福德故。不堪得聞受如來記。問曰。諸佛神通無量方便。一音說法隨類得解。何故移之置於他土。答曰。如汝所問。他土之音。有二義。一者本土。是如來藏。一切眾生不能解故。貪善惡業輪迴六趣。二者一切眾生。無量劫來。常在六趣。輪迴不離。如己舍宅。亦名本土。天人阿修羅等薄福德故。不能感見三變座席。復不感聞本無如教甚深妙聲。是本無如如來如一如無二如本末究竟等。唯佛與佛乃能

【現代漢語翻譯】現代漢語譯本：信解（指相信並理解佛法）。能夠靠近王座（指佛的座位），一同討論國家大事（指佛法）。其他那些邪惡的大臣（指心懷惡念的人），愚昧無知，就無法聽聞佛法，不能同座，更何況其他小國王以及僕人使者，怎麼能靠近王座呢？如來的頓教（指直接開悟的教法），也是這樣。只有一生補處（指下一世將成佛的菩薩）的無垢大士（指清凈的大菩薩），得到佛的智慧，接受如來的授記，才能聽聞。這個法會不說引導的教法，所以其他人不能在座。其他人如果聽了不理解，就會產生懷疑和誹謗，墮入地獄。所以把他們移到其他國土。四眾（比丘、比丘尼、優婆塞、優婆夷）五千人，也是這樣。譬如閻浮提（指我們所居住的這個世界）的人的眼睛，不能看見上界諸天（指天界的神）。如果看見了，兩眼就會瞎掉。因為福德淺薄，不能承受這些諸天的光明。所以看見的人兩眼就會瞎掉。天人、阿修羅（一種神道生物）、三塗（地獄、餓鬼、畜生）、八難（指沒有機會修行佛法的八種困境），也是這樣。尚且不能看見肉眼眉間受記的光明，更何況聽聞佛說授記呢？如果聽聞了，就會產生誹謗，永遠失去信心，斷絕一切善根，成為一闡提（指斷絕一切善根的人）。爲了保護他們的心意，不能讓他們聽聞。譬如世間飢餓病瘦，長期絕食，腸胃虛弱的人，不能一下子吃太多幹麩（粗糧）以及硬餅和粗麵，也不能喝濃烈的酒。一下子吃飽，必定會死。五千四眾、天人、阿修羅、三塗八難，也是這樣。因為福德淺薄，不能承受聽聞佛陀授記。問：諸佛神通無量，方便善巧，用一種聲音說法，隨各類眾生都能理解。為什麼要把他們移到其他國土呢？答：如你所問，『他土之音』，有兩種含義。一是本土，是如來藏（指一切眾生本具的佛性），一切眾生不能理解，所以貪戀善惡業，在六趣（指天、人、阿修羅、地獄、餓鬼、畜生）中輪迴。二是，一切眾生，無量劫以來，常在六趣中輪迴，不曾離開，如同自己的家宅，也叫做本土。天人、阿修羅等，因為福德淺薄，不能感應到三變座席（指佛說法時，座位發生的三種變化），也不能感應到聽聞本無如教（指本來就沒有生滅的教法）甚深微妙的聲音。這個『本無如如來如一如無二如本末究竟等』，只有佛與佛才能理解。

【English Translation】 English version: 'Faith and understanding. Able to approach the King's throne (referring to the Buddha's seat), and discuss matters of state together (referring to the Dharma). Other wicked ministers (referring to those with evil intentions), foolish and ignorant, are unable to hear and cannot sit in the same seat, let alone other small kings and servants, how can they approach the King's throne? The Tathagata's (another name for Buddha) sudden teaching is also like this. Only the great Bodhisattvas (enlightened beings) of the next life (referring to Bodhisattvas who will become Buddhas in their next life) who have attained the Buddha's wisdom and received the Tathagata's prediction can hear it. This assembly does not speak of guiding teachings, so others cannot be seated. If others hear but do not understand, they will generate doubt and slander, and fall into hell. Therefore, they are moved to other lands. The five thousand of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) are also like this. For example, the eyes of people in Jambudvipa (the world we live in) cannot see the heavens of the upper realms (referring to the gods of the heavenly realms). If they could see them, both eyes would go blind. Because of their shallow blessings, they cannot bear the light of these heavens. Therefore, those who see them will have both eyes blinded. Devas (gods), Asuras (a type of demigod), the three evil paths (hell, hungry ghosts, and animals), and the eight difficulties (conditions that prevent one from practicing the Dharma) are also like this. They cannot even see the light of prediction between the eyebrows of the physical eye, let alone hear the Buddha speak of prediction. If they were to hear it, they would generate slander, forever lose faith, cut off all good roots, and become an icchantika (one who has cut off all good roots). To protect their minds, they must not hear it. For example, a person in the world who is hungry, sick, thin, and has been starving for a long time, with a weak stomach, cannot suddenly eat too much dry bran (coarse grains) and hard cakes and thick noodles, nor can they drink strong wine. Eating a full meal at once will surely lead to death. The five thousand of the four assemblies, devas, asuras, the three evil paths, and the eight difficulties are also like this. Because of their shallow blessings, they cannot bear to hear the prediction of the Tathagata. Question: The Buddhas have immeasurable supernatural powers and skillful means, speaking the Dharma with one sound, and each being understands according to their kind. Why move them to other lands? Answer: As you ask, the 'sound of other lands' has two meanings. First, the native land is the Tathagatagarbha (the Buddha-nature inherent in all beings), which all beings cannot understand, so they are greedy for good and evil karma and cycle through the six realms (devas, humans, asuras, hell, hungry ghosts, and animals). Second, all beings, for countless eons, have constantly cycled through the six realms, never leaving, like their own home, which is also called the native land. Devas, asuras, and others, because of their shallow blessings, cannot perceive the three transformations of the seat (referring to the three changes that occur in the seat when the Buddha speaks the Dharma), nor can they perceive and hear the profoundly subtle sound of the originally non-existent teaching (referring to the teaching of no arising and no ceasing). This 'originally non-existent, like the Tathagata, like one, like non-dual, like beginning and end ultimately equal,' only the Buddhas can understand.

知之。餘人不解。五千四眾天人阿修羅三塗八難。不聞本無如。不得究竟解故。是故名為置於他土。複次五千天人阿修羅及難處。異座異聞。得解薄少。永舍六趣。是故複名置於他土。實不移卻。不覺不知。不離本座。物解不同。故言他土。欲重宣受念義。而說偈言。

行者初觀受念時　　三種受法難捨離　苦受能生諸怖畏　　亦生九惱諸怨害　常懷忿難作方便　　得怨便時斷其命　或凈五欲起怨心　　或諍名利作怨害　或貪住處獲利養　　見勝己來欲殺害　或加誹謗惡名流　　或時愿人令殺害　是苦受法有三種　　內受外受內外受　若欲斷除諸苦受　　當觀怨家如赤子　亦如父母及兄弟　　亦如諸師及同學　生生無不從彼生　　是無量劫之父母　我曠劫來曾生彼　　一切皆是我赤子　此觀成時瞋恚盡　　獲得大慈大悲心　怨家悲嘆生悔心　　如見父母悉歸命　我往昔曾彼受學　　一切皆是我大師　或修俗禮及五經　　或學出世解脫道　學善法故好名流　　忍惱害故得神通　一切皆是我和尚　　亦是諸師及同學　應當孝順勤供養　　恭敬供養如佛想　若受上妙五欲樂　　人天王處自在樂　三界天王人王樂　　無常至時皆碎破　一切樂受是苦本　　樂報盡故苦報至　貪

【現代漢語翻譯】現代漢語譯本：知曉了。其他人不理解。五千四眾（五千比丘、比丘尼、優婆塞、優婆夷四眾弟子），天人（天界的眾生），阿修羅（一種非天非人的神道），以及三塗（地獄、餓鬼、畜生三惡道）八難（八種難以修行佛法的障礙）。因為沒有聽聞本無如（事物本來的空性），不能得到究竟的解脫，所以說這是『置於他土』（被置於其他地方）。再次，五千天人、阿修羅以及處於八難之處的眾生，在不同的座位上聽聞佛法，得到的理解非常少，但他們永遠捨棄了六趣（地獄、餓鬼、畜生、人、阿修羅、天道）。所以又說這是『置於他土』。實際上並沒有移動到其他地方，只是沒有覺察和認知到，並沒有離開原來的位置。因為對事物的理解不同，所以說是『他土』。爲了再次宣說受念（對感受的覺察）的意義，而說了以下偈頌：『修行者最初觀察感受時，三種感受之法難以舍離：苦受能生出各種怖畏，也生出九種惱怒和各種怨恨傷害。常常懷有忿恨，想方設法，一旦有了機會就斷絕對方的性命。或者爲了清凈的五欲（色、聲、香、味、觸）而生起怨恨之心，或者爲了爭奪名利而製造怨恨傷害。或者貪圖住所，獲取利益供養，見到勝過自己的人就想殺害。或者加以誹謗，使惡名流傳，或者有時希望別人去殺害。』『這苦受之法有三種：內受（內在的感受）、外受（外在的感受）、內外受（內外混合的感受）。如果想要斷除各種苦受，應當觀察怨家如同自己的孩子，也如同父母和兄弟，也如同各位老師和同學。生生世世沒有不是從他們那裡出生的，他們是無量劫以來的父母。我曠劫以來也曾經是他們的孩子，一切眾生都是我的孩子。』『這種觀想成就時，瞋恚就會消失，獲得大慈大悲之心。怨家悲傷嘆息，生起悔恨之心，如同見到父母一樣歸順聽命。我往昔曾經向他們學習，一切眾生都是我的大師。或者學習世俗禮儀和五經（易、書、詩、禮、春秋），或者學習出世間的解脫之道。因為學習善法而有好名聲，因為忍受惱害而得到神通。』『一切眾生都是我的和尚（老師），也是各位老師和同學。應當孝順恭敬地供養他們，恭敬供養他們如同供養佛一樣。如果享受上妙的五欲之樂，在人天王處享受自在的快樂，三界（欲界、色界、無色界）的天王和人王的快樂，無常到來時都會破碎。一切快樂的感受都是痛苦的根本，快樂的果報結束時，痛苦的果報就會到來。』貪

【English Translation】 English version: He knows it. Others do not understand. The five thousand and four assemblies (the fourfold assembly of five thousand Bhikshus, Bhikshunis, Upasakas, and Upasikas), Devas (beings from the heavenly realms), Asuras (a type of demigod), the three evil paths (hell, hungry ghosts, and animals), and the eight difficulties (eight obstacles to practicing the Dharma). Because they have not heard of the original non-being as it is (the inherent emptiness of things), they cannot attain ultimate liberation, therefore it is said to be 'placed in another land'. Furthermore, the five thousand Devas, Asuras, and those in difficult circumstances, hearing the Dharma in different seats, gain very little understanding, but they forever abandon the six realms (hell, hungry ghosts, animals, humans, Asuras, and Devas). Therefore, it is again said to be 'placed in another land'. In reality, it is not moved elsewhere, but is not perceived or known, and does not leave its original seat. Because the understanding of things is different, it is called 'another land'. To further proclaim the meaning of mindfulness of feelings (awareness of sensations), the following verses are spoken: 'When a practitioner initially observes feelings, three types of feelings are difficult to relinquish: painful feelings can generate various fears, and also generate nine kinds of annoyances and various resentful harms. Often harboring resentment, devising ways, and severing the other's life when the opportunity arises. Or generating resentment for the sake of pure five desires (form, sound, smell, taste, touch), or creating resentful harm for the sake of contending for fame and gain.' 'Or being greedy for dwellings, obtaining benefits and offerings, and wanting to kill those who surpass oneself. Or adding slander, causing evil names to spread, or sometimes wishing for others to kill. These painful feelings have three types: internal feelings, external feelings, and internal-external feelings. If you want to eliminate all painful feelings, you should view enemies as your own children, also as parents and siblings, also as teachers and classmates. In life after life, there is no one who is not born from them; they are parents from immeasurable kalpas. I have been their child in countless kalpas; all beings are my children.' 'When this contemplation is accomplished, anger will disappear, and great loving-kindness and great compassion will be attained. Enemies will grieve and sigh, and generate remorse, surrendering and obeying as if seeing their parents. I have learned from them in the past; all beings are my teachers. Or learning worldly etiquette and the Five Classics (the Book of Changes, the Book of Documents, the Book of Odes, the Book of Rites, and the Spring and Autumn Annals), or learning the transcendental path of liberation.' 'Because of learning good Dharma, having a good reputation, and because of enduring annoyance and harm, attaining supernatural powers. All beings are my Upadhyayas (teachers), also teachers and classmates. One should be filial and diligently make offerings to them, respectfully making offerings to them as if making offerings to the Buddha. If enjoying the supreme five desires, enjoying the unconstrained happiness in the realms of Devas and human kings, the happiness of the kings of the three realms (the desire realm, the form realm, and the formless realm), will all be shattered when impermanence arrives. All pleasurable feelings are the root of suffering; when the reward of pleasure ends, the reward of suffering will arrive.' Greed

受榮華謂是常　　愛別離時地獄至　苦樂受盡則無苦　　不苦不樂則無生　具五方便除五欲　　亦除五蓋障道因　五欲五蓋煩惱盡　　具足五支入初禪　二禪三禪第四禪　　還入初禪觀五陰　見身如泡空如影　　出入息如空中風　見過去世無量劫　　諸受五陰生滅空　斷五欲故煩惱盡　　斷五蓋故獲五通　斷五欲故獲如意　　斷五蓋故獲三明　是故諸佛而說偈　　言內外怨賊皆已　除無明父亦滅退　　若能斷貪諸愛盡　自覺覺他名解脫　　諸行魔母既滅盡　無明魔父亦破碎　　既斷煩惱獲六通　立大誓願度一切　　自能斷除三受已　亦斷眾生一切受　　得自在受無量命　亦知一切解脫受　　知受凡聖九道記　亦受補處如來記　　若欲說法度眾生　先現希有奇特事　　深入禪定放光明　普照十方諸世界　　變諸穢惡為凈土　七寶行樹以莊嚴　　三塗八難悉解脫　等齊人天來聽法　　以受念處觀察之　然後為其演說法　　或令世界凈穢異　眾生各見不相知　　形色音聲種種別　眾生各聞皆不同　　各見佛同爲說法　都不見他前有佛　　雖復差別各各異　能令一時各解脫　　隨眾生壽命長短　能自在受種種命　　或見短壽入涅槃　或見長壽無量劫　　是受念處初學

時　能斷苦樂諸繫縛　　初觀諸受內外苦　亦觀諸受內外空　　不苦不樂受亦空　斷陰界入破無明　　觀三受性非空有　則無繫縛無解脫　　法性無佛無涅槃　亦無說法度眾生　　眾生與佛一如如　本末究竟無差別　　坐道場得成佛道　即是導師方便說　　如人夢中得成佛　放光說法度眾生　　此無佛道無眾生　佛法性相亦復然　　眾生迷惑不覺知　深著苦因不暫舍　　諸苦所因貪為本　舍貪求心無相依　　見諸受空無生滅　證苦無生苦聖諦　　內外假合名為集　無十八界集聖諦　　生滅滅已名寂滅　證無寂滅滅聖諦　　陰無縛解無邪正　證平等慧道聖諦　　四諦無二是一諦　實無差別四種諦　　一諦空故即無諦　無諦巧慧佛三諦　　一切眾生從本來　無生無滅無縛解　　五陰如性非明闇　凡夫與佛無一二

三十七品亦在其中。觀受念處多故。受念處為主。獨稱其名(略說受念處竟)。

心念處品

複次行者。初學禪時。思想多念。覺觀攀緣。如猿猴走。不曾暫停。假使行者。數隨心觀。亦不能攝。即作是念。三界虛妄。皆心所作。即觀是心從何處生。心若在內。何處居止。遍觀身內。求心不得。無初生處。亦無相貌。心若在外。住在何所。遍觀身外。覓

【現代漢語翻譯】現代漢語譯本時，能斷除苦樂等各種束縛，首先觀察各種感受，無論是內在的還是外在的苦，也觀察各種感受，無論是內在的還是外在的空，以及不苦不樂的感受也是空。斷除五陰（蘊），十二界（處），十八入（處），破除無明。觀察三種感受的性質，既非空也非有，這樣就沒有束縛，也沒有解脫。法的本性沒有佛（Buddha），也沒有涅槃（Nirvana），也沒有說法度化眾生這件事。眾生與佛的本性是完全一樣的，從本初到最終都沒有差別。在菩提樹下得道成佛，這只是導師爲了方便而說的。就像有人在夢中成佛，放出光明說法度化眾生，這其中並沒有真正的佛道，也沒有真正的眾生。佛法的本性和現象也是如此。眾生迷惑而不能覺察，深深執著于痛苦的根源而不肯暫時放下。各種痛苦的根源在於貪慾，捨棄貪慾，不求任何心外的依靠。見到各種感受都是空性，沒有生滅，就能證悟痛苦的無生，這就是苦聖諦（Dukkha Satya）。內外各種因素的虛假結合稱為集，沒有十八界（處）的集合，這就是集聖諦（Samudaya Satya）。生滅止息就稱為寂滅，證悟沒有寂滅，這就是滅聖諦（Nirodha Satya）。五陰（蘊）沒有束縛和解脫，也沒有邪惡和正當，證悟平等智慧，這就是道聖諦（Marga Satya）。四聖諦（Arya Satya）不是彼此分離的，而是一個真諦，實際上四種諦並沒有差別，一個真諦是空性的，所以就沒有真諦，沒有真諦，才是佛的三諦（Tri-satya）的巧妙智慧。一切眾生從本來就沒有生滅，沒有束縛和解脫，五陰（蘊）的如實本性既非光明也非黑暗，凡夫和佛之間沒有差別。

三十七道品也包含在其中。因為觀察受念處（Vedananupassana）多，所以受念處（Vedananupassana）為主，單獨稱其名（受念處（Vedananupassana）的簡略解說完畢）。

心念處品

再次，修行者在初學禪定時，思想和念頭很多，覺觀（Vitarka-vicara）攀緣，就像猿猴跳躍一樣，沒有片刻的停歇。即使修行者數息隨心觀，也不能夠攝住心念。這時就應該這樣想：三界（Trailokya）都是虛妄的，都是心所造作的。於是觀察這個心從哪裡產生，心如果在身體內部，又在哪裡停留？遍觀身體內部，卻找不到心，沒有最初的生處，也沒有相貌。心如果在身體外部，又住在哪裡？遍觀身體外部，尋找心也找不到。

【English Translation】 English version At that time, one can sever all bonds of suffering and joy. First, contemplate all feelings, both internal and external suffering. Also, contemplate all feelings, both internal and external emptiness. Even feelings that are neither painful nor pleasant are empty. Sever the five skandhas (Skandha), twelve ayatanas (Ayatana), and eighteen dhatus (Dhatu), and break through ignorance (Avidya). Observe the nature of the three kinds of feelings as neither empty nor existent. Then there is no bondage and no liberation. The nature of Dharma has no Buddha (Buddha) and no Nirvana (Nirvana), nor is there any such thing as preaching the Dharma to liberate sentient beings. Sentient beings and the Buddha are one and the same, without any difference from beginning to end. Attaining Buddhahood under the Bodhi tree is merely a skillful means spoken by the guide. It is like a person attaining Buddhahood in a dream, emitting light and preaching the Dharma to liberate sentient beings. In this, there is no true Buddha-path and no true sentient beings. The nature and appearance of the Buddha-dharma are also like this. Sentient beings are deluded and unaware, deeply attached to the root of suffering and unwilling to let go even for a moment. The root of all suffering lies in greed. Abandon greed and do not seek any external reliance. Seeing that all feelings are empty, without arising or ceasing, one can realize the non-arising of suffering, which is the Truth of Suffering (Dukkha Satya). The false combination of internal and external factors is called accumulation. There is no accumulation of the eighteen realms (Dhatu), which is the Truth of the Origin of Suffering (Samudaya Satya). The cessation of arising and ceasing is called extinction. Realizing that there is no extinction is the Truth of the Cessation of Suffering (Nirodha Satya). The five skandhas (Skandha) have no bondage or liberation, no evil or righteousness. Realizing equal wisdom is the Truth of the Path (Marga Satya). The Four Noble Truths (Arya Satya) are not separate from each other, but are one truth. In reality, the four truths are not different. One truth is emptiness, so there is no truth. Without truth, there is the skillful wisdom of the Buddha's Three Truths (Tri-satya). All sentient beings from the beginning have no arising, no ceasing, no bondage, and no liberation. The true nature of the five skandhas (Skandha) is neither light nor darkness. There is no difference between ordinary beings and the Buddha.

The thirty-seven factors of enlightenment are also contained within them. Because there is much contemplation of feeling (Vedananupassana), feeling (Vedananupassana) is the main focus, and its name is mentioned alone (the brief explanation of feeling (Vedananupassana) is complete).

The Section on Mindfulness of Mind

Furthermore, when a practitioner first begins to practice meditation, there are many thoughts and ideas. Conceptualization (Vitarka-vicara) clings and wanders like a monkey, never stopping for a moment. Even if the practitioner counts breaths and observes the mind, they cannot restrain the mind. Then one should think like this: the three realms (Trailokya) are all illusory, all created by the mind. Then observe where this mind arises from. If the mind is within the body, where does it reside? Observing throughout the body, one cannot find the mind. There is no initial place of arising, nor is there any form. If the mind is outside the body, where does it dwell? Observing throughout the outside of the body, searching for the mind, one cannot find it.

心方所。都不見心。復觀中間。亦不見心。如是觀時。不見內入心。不見外入心。不見內外入心。不見陰中心。不見界中心。當知此心空無有主。無名無名行。無相貌。不從緣生。不從非緣生。亦非自生。是是名者。能觀心念。心念生滅。觀念念生滅。觀念念相。不可得故。亦無生滅。如觀我心。他心亦然。復觀心性。無有心性。無有心性。亦無相貌。畢竟無心。亦無不見心。如是觀竟。身心空寂。次第入禪。能起神通。複次菩薩摩訶薩。觀心念處。學得一切禪定解脫起如意神通。立大誓願。度一切眾生。應先觀其心入初禪。次第入至第四禪。乃至滅受想定。還入初禪心。觀念處。內心外心內外心。亦復觀察三毒四大五陰十二入十八界十二因緣。如是觀竟。觀諸解脫遍一切他心智三昧。以他心智如意神通。亦入天眼宿命漏盡神通遍觀中。如是諸神通已觀七覺分。住他心智三昧。用念覺分擇分覺分及精進覺分遍觀十方一切眾生心心性慾。用十力智分別之。一一眾生。感聞何法。聞何音聲。見何色像。於何解脫門。而得解脫。如是觀竟。用喜覺分神通三昧。悉令十方六道眾生皆大歡喜。用除覺分定覺分舍覺分。用如意神通。普現色身。上中下根。隨機說法。悉令解脫。此心念處。初修學時。身心得證。自斷一切心想妄念諸

【現代漢語翻譯】現代漢語譯本『心方所。都不見心。』（心的處所，卻找不到心。）再觀察中間，也找不到心。這樣觀察時，看不到向內進入的心，看不到向外進入的心，看不到向內外進入的心，看不到五陰（色、受、想、行、識）中的心，看不到十二界（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）中的心。應當知道這心是空無主宰的，沒有名稱，沒有名行，沒有相貌，不從因緣生，不從非因緣生，也不是自己產生。這是能觀察心念的人，觀察心念的生滅，觀察念頭的生滅，觀察念頭的相狀，因為不可得，所以也沒有生滅。如同觀察自己的心，觀察他人的心也是一樣。再觀察心的本性，沒有心的本性，沒有心的本性，也沒有相貌，畢竟沒有心，也沒有不見心。這樣觀察完畢，身心空寂，次第進入禪定，能生起神通。其次，菩薩摩訶薩（偉大的覺悟者）觀察心念處，學習獲得一切禪定解脫，生起如意神通，立下大誓願，度化一切眾生。應該先觀察自己的心進入初禪（禪定的第一層），次第進入到第四禪（禪定的第四層），乃至滅受想定（滅盡感受和想法的禪定）。返回進入初禪心，觀察念處，內心、外心、內外心。也觀察三毒（貪、嗔、癡），四大（地、水、火、風），五陰（色、受、想、行、識），十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法），十八界（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，眼識、耳識、鼻識、舌識、身識、意識），十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。這樣觀察完畢，觀察諸解脫，遍一切他心智三昧（通過禪定了解他人想法的三昧）。用他心智如意神通，也進入天眼（能見遠處和細微事物的能力）、宿命（知曉過去世的能力）、漏盡（斷絕煩惱的能力）神通遍觀其中。在這些神通之後，觀察七覺分（七種覺悟的因素），安住於他心智三昧，用念覺分、擇分覺分以及精進覺分遍觀十方一切眾生心心**。用十力智（佛的十種力量）分別這些，每一個眾生，感受聽到什麼法，聽到什麼音聲，見到什麼色像，於何解脫門，而得解脫。這樣觀察完畢，用喜覺分神通三昧，使十方六道眾生都大歡喜。用除覺分、定覺分、舍覺分，用如意神通，普遍顯現色身，上中下根，隨機說法，使他們都得到解脫。這心念處，初修學時，身心得證，自己斷除一切心想妄念。

【English Translation】 English version 'The location of the mind. Yet, the mind is not seen.' Again, observe the middle, and the mind is still not seen. When observing in this way, the mind entering inward is not seen, the mind entering outward is not seen, the mind entering inward and outward is not seen, the mind within the five skandhas (form, feeling, perception, mental formations, consciousness) is not seen, the mind within the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma) is not seen. It should be known that this mind is empty and without a master, without a name, without a named activity, without an appearance, not arising from conditions, not arising from non-conditions, and not arising from itself. This is the one who can observe the mind's thoughts, observing the arising and ceasing of mind's thoughts, observing the arising and ceasing of thoughts, observing the characteristics of thoughts. Because they are unattainable, there is also no arising or ceasing. Just as one observes one's own mind, so too with the minds of others. Furthermore, observe the nature of the mind; there is no nature of the mind, no nature of the mind, and no appearance. Ultimately, there is no mind, and there is also no non-seeing of the mind. Having observed in this way, the body and mind are empty and still, entering into dhyana (meditative state) in sequence, able to generate supernormal powers. Furthermore, the Bodhisattva Mahasattva (great enlightened being) observes the mindfulness of the mind, learning to attain all samadhis (meditative states) and liberations, generating wish-fulfilling supernormal powers, making great vows to liberate all sentient beings. One should first observe one's own mind entering the first dhyana (first level of meditative absorption), sequentially entering up to the fourth dhyana (fourth level of meditative absorption), and even the cessation of perception and feeling. Returning to enter the first dhyana mind, observe the mindfulness of the mind, the inner mind, the outer mind, the inner and outer mind. Also observe the three poisons (greed, hatred, delusion), the four great elements (earth, water, fire, wind), the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), the eighteen realms (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), and the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). Having observed in this way, observe all liberations, pervading all samadhis of knowing the minds of others (samadhi of understanding the thoughts of others through meditation). Using the wish-fulfilling supernormal power of knowing the minds of others, also enter the divine eye (ability to see distant and subtle things), the knowledge of past lives (ability to know past lives), and the supernormal power of the exhaustion of outflows (ability to end afflictions), observing all within them. After these supernormal powers, observe the seven factors of enlightenment (seven aspects of awakening), abiding in the samadhi of knowing the minds of others, using the mindfulness factor of enlightenment, the discrimination factor of enlightenment, and the effort factor of enlightenment to pervade and observe the minds of all sentient beings in the ten directions. Use the ten powers of wisdom (ten strengths of a Buddha) to distinguish them. Each and every sentient being, what dharma do they sense and hear, what sounds do they hear, what forms do they see, through what gate of liberation do they attain liberation. Having observed in this way, use the joy factor of enlightenment, the supernormal power of samadhi, to make all sentient beings in the six realms of the ten directions greatly rejoice. Use the tranquility factor of enlightenment, the samadhi factor of enlightenment, the equanimity factor of enlightenment, and use wish-fulfilling supernormal powers to universally manifest forms, according to the superior, middling, and inferior capacities, teaching the Dharma accordingly, enabling them all to attain liberation. This mindfulness of the mind, when first learning it, the body and mind attain realization, and one personally cuts off all mental thoughts and delusive thoughts.

結煩惱。亦能如已教他人學。但未得神通。不能明力。不識眾生種種根性所念各異。不稱其機。利益甚少。作是思惟。但是學時。未是說時。不應強說非時之言。若修禪定。獲大神通如意自在。得他心智差別三昧。一念悉知凡聖差別之心。通達無量阿僧祇劫過去未來。如現在世。如是學竟。乃可說法。思惟既竟。還入初禪觀于身心。空如影。息如空風。心無相貌。輕空自在。即得神通。住第四禪。放大光明。一者色光遍照十方凡聖色身。二者放于智慧光明遍照十方九道凡聖上下智慧。悉能遍知彼是處非處。及知宿世因緣果報。亦如身念處受念處三昧。如是竟現一切身。十方遠近。如對眼前。各為說法。悉令解脫。欲說法時。現希有事。悅可眾生。令大歡喜。以神通力。十方世界穢惡之處。變為凈土。金銀琉璃一切眾寶。間錯其地。充滿世界。上妙栴檀。七寶行樹。華果茂盛。行列相當。臺館樓櫓。城邑聚落。七寶房榻。如意寶珠。光明相照。若日月現。猶如如來所居凈土。諸佛菩薩充滿其中。各現神通。降伏天魔。破諸外道。或有諸佛。寂然禪定。上下身份。放大光明。猶如段云。遍滿十方光明中現一切佛事。或有菩薩。現不思議。四大海水。置一毛孔。水性之屬。不覺往來。須彌王置芥子中。亦不迫迮。還置本處。

諸四天王及忉利天。不覺不知。三千世界置一毛端。亦不傾側。一切大眾不覺寬迮。如故不異。人天交接。兩得相見。一切人天未得道者。及諸聲聞小行菩薩。皆得見此不思議事。十方諸佛諸四天王。及阿修羅迦樓羅緊那羅摩護羅伽等。悉與菩薩對面共語。能以一面對一切面。如鏡中像面亦不異然後說法。悉令聞者一時得道。是名菩薩住心念處如意神通如願三昧。三十七品一切佛法。悉在其中。觀心念處本。是故心念處為主。獨舉其名宣心議。而說偈言。

內心外心中間心　　一切皆是心心數　心性清凈無名相　　不在內外非中間　不生不滅常寂然　　非垢非凈非明暗　非定非亂非緣慮　　非動非住非來去　非是非死非涅槃　　非斷非常非縛解　非如來藏非凡聖　　不了名凡了即聖　行者初學求道時　　觀察心數及心性　觀察心數名方便　　覺了心性名為慧　初坐禪時觀不凈　　觀出入息生滅相　不凈觀及出入息　　是心心數非心性　觀心心數斷煩惱　　心性即是煩惱性　心數心性平等觀　　具足禪慧成大聖　不凈初學斷五欲　　久修獲得如意通　初觀息解假名空　　久修飛行無障閡　二觀具足成一觀　　獲得三明見三世　身念受念及法念　　覺了三念由觀心　內假外假內外假

【現代漢語翻譯】現代漢語譯本諸四天王（Catummaharajika）及忉利天（Trayastrimsa）。不覺不知，三千大千世界置於一毛端，也不會傾斜或側翻。一切大眾不覺得空間變窄，一切如常，沒有差異。人天互相交往，彼此能夠相見。一切人天中尚未得道者，以及諸聲聞（Sravaka）、小行菩薩（Bodhisattva），都能見到這種不可思議之事。十方諸佛、諸四天王，以及阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩護羅伽（Mahoraga）等，都與菩薩面對面交談。菩薩能以一個面孔面對一切面孔，如同鏡中影像，面孔也沒有差異，然後開始說法，使所有聽聞者一時之間都得道。這稱為菩薩安住於心念處如意神通如願三昧（Samadhi）。三十七道品一切佛法，全部都在其中。觀心念處是根本，因此心念處為主。單獨舉出它的名稱來宣說心的奧秘，並以偈頌說道：『內心、外心、中間心，一切都是心和心所。心性清凈，沒有名稱和相狀，不在內、不在外、也不在中間。不生不滅，常恒寂然，非垢非凈，非明非暗。非定非亂，非緣慮，非動非住，非來非去。非是、非非，非死、非涅槃（Nirvana），非斷、非常，非束縛、非解脫。非如來藏（Tathagatagarbha），非凡、非聖，不了悟就稱為凡夫，了悟就是聖人。修行者初學求道時，觀察心所和心性。觀察心所名為方便，覺了心性名為智慧。初次坐禪時，觀不凈，觀出入息的生滅相。不凈觀以及出入息，是心所，不是心性。觀察心所，斷除煩惱，心性即是煩惱的本性。心所和心性平等地觀察，具足禪定和智慧，成就大聖。不凈觀初學時斷除五欲，長久修習獲得如意神通。初觀出入息，理解假名空，長久修習能飛行而沒有阻礙。兩種觀行具足，成就一種觀行，獲得三明，能見三世。身念、受念以及法念，覺了這三種念頭，都是由於觀心。內在的假、外在的假、內外皆假。』

【English Translation】 English version The Four Heavenly Kings (Catummaharajika) and the Trayastrimsa Heaven. Without realizing or knowing, the entire three thousand great thousand worlds are placed on the tip of a single hair, yet they do not tilt or overturn. All the assembly does not feel cramped; everything remains as it was, without any difference. Humans and gods interact and can see each other. All humans and gods who have not yet attained enlightenment, as well as the Sravakas and Bodhisattvas of small practice, can witness this inconceivable event. The Buddhas of the ten directions, the Four Heavenly Kings, as well as the Asuras, Garudas, Kinnaras, Mahoragas, and others, all converse face to face with the Bodhisattvas. The Bodhisattva can face all faces with one face, like reflections in a mirror, without any difference in the faces, and then begin to preach the Dharma, enabling all who hear it to attain enlightenment at once. This is called the Bodhisattva abiding in the Mindfulness of the Mind, the Wish-fulfilling Spiritual Power, and the Wish-granting Samadhi. All the thirty-seven factors of enlightenment, all the Buddha-dharma, are contained within it. Observing the Mindfulness of the Mind is fundamental; therefore, the Mindfulness of the Mind is primary. Singling out its name to proclaim the mysteries of the mind, and saying in verse: 『The inner mind, the outer mind, the middle mind, all are mind and mental functions. The nature of the mind is pure, without name or form, not within, not without, nor in the middle. Neither arising nor ceasing, constantly still and silent, neither defiled nor pure, neither bright nor dark. Neither fixed nor disturbed, neither conditioned thought, neither moving nor abiding, neither coming nor going. Neither right nor wrong, neither death nor Nirvana, neither annihilation nor permanence, neither bondage nor liberation. Neither the Tathagatagarbha, neither ordinary nor saintly; not understanding is called ordinary, understanding is called saintly. When practitioners first begin to learn and seek the Way, they observe mental functions and the nature of the mind. Observing mental functions is called skillful means, realizing the nature of the mind is called wisdom. When first sitting in meditation, contemplate impurity, contemplate the arising and ceasing of the in-breath and out-breath. The contemplation of impurity and the in-breath and out-breath are mental functions, not the nature of the mind. Observing mental functions, cut off afflictions; the nature of the mind is the very nature of afflictions. Observing mental functions and the nature of the mind equally, fully possessing dhyana and wisdom, one becomes a great sage. Contemplating impurity at the beginning, one cuts off the five desires; practicing for a long time, one obtains wish-fulfilling spiritual powers. Initially contemplating the breath, one understands the emptiness of provisional names; practicing for a long time, one can fly without obstruction. When the two contemplations are complete, one achieves one contemplation, obtains the three insights, and can see the three periods of time. Mindfulness of the body, mindfulness of feeling, and mindfulness of the Dharma, realizing these three mindfulnesses are all due to observing the mind. Inner falsity, outer falsity, inner and outer falsity.』

此三假名非實法　心念非假非真實　　求了三假當觀心　一名心相二名性　　三假由相不由性　從無明緣至老死　　皆是心相之所造　此假名身及諸受　　善不善法及無記　皆由妄念心所作　　觀妄念心無生處　即無煩惱無無明　　心性無念不可觀　觀四念處心想盡　　煩惱盡故即盡智　若觀心性了四念　　解無生法無生智　無妄念心無緣慮　　無雜染故無六道　若人隨順妄念心　　持戒坐禪欲求道　如雨綵衣其色變　　不證無漏著禪味　不得解脫歸四趣　　何況破戒無禪定　顛倒亂心著文字　　心性清凈如明珠　不為眾色之所污　　譬如清凈如意珠　雜色物裹置水中　　能令清水隨色變　青物裹時水則青　　黃赤白黑皆隨變　珠色寂然不變異　　心性清凈如意珠　善惡業雜緣色雜　　十善有漏禪生天　行十惡業生四趣　　持戒清凈修禪智　證得無漏解脫道　　從生死際至涅槃　心性寂然不變異　　譬如世間如意珠　隨人所求皆應現　　珠無心相無異念　隨所求念悉周遍　　心性無體無名字　隨學者業凡聖現　　若人慾求解脫道　具足十善觀三性　　心性眼性及意性　具足三信三解脫　　觀身心空持凈戒　證真如解名信戒　　觀身如影如化生　觀心無

主無名字　　觀罪不罪如夢幻　乃至失命不破戒　　持戒畢竟證寂滅　速離得相之分別　　持戒雖空不雜世　亦不著空隨世法　　深入涅槃解脫意　不捨世間十善行　　獲得無漏禪智慧　無定亂心定信時　　修四念處斷四倒　證四真諦一諦相　　是名般若波羅蜜　諸法如性如慧信　　若人具足此三信　是人乃可得法施　　信施戒聞慧慚愧　是此七財名導師　　若不具足此七法　是人不應升高座　　既無信證自不知　向眾妄語何所說　　此人誑自亦誑他　匆匆亂心謗佛說　　如富長者自有財　所行法施名實施　　若人修道證解脫　如富長者行實施　　受者學者皆效此　先學自證如實說　　不應匆匆亂後世　佛意甚深難可知　　如教修行證乃解　此性雖空無生滅　　隨喜惡業必有報　譬如虛空無明暗　　風雲靜亂有明暗　若平旦時無風雲　　日出虛空大明凈　若風黑雲暴亂起　　虛空塵霧大黑風　是虛空性無垢凈　　不為明暗之所染　眾生心性亦如是　　生死涅槃不能染　眾生心性亦如是　　不為斷常之所染　眾生心性若無常　　唸唸滅壞無業報　眾生心性若是常　　如空不變無業報　心性亦非非無常　　除煩惱故得解脫　生死解脫不失故　　若言心性非無常

【現代漢語翻譯】現代漢語譯本主沒有名字，觀察罪與非罪如同夢幻。乃至失去生命也不破戒，持守戒律最終證得寂滅（Nirvana）。迅速脫離對錶相的分別執著，持戒雖然是空性的，但不與世俗混雜。也不執著于空性而隨順世俗的法則，深入涅槃（Nirvana）解脫的真意。不捨棄世間的十善行，獲得無漏的禪定智慧。在沒有散亂心，堅定信念的時候，修習四念處（Four Foundations of Mindfulness）斷除四顛倒（Four Distortions）。證悟四聖諦（Four Noble Truths），體會到四聖諦實為一諦之相，這便叫做般若波羅蜜（Prajna Paramita）。諸法如其本性，如其智慧和信念，如果有人具足這三種信念，這個人就可以接受佛法的佈施。信念、佈施、戒律、聽聞、智慧、慚、愧，這七種財富被稱為導師。如果不能具足這七種法，這個人不應該登上高座說法。既然沒有通過實證獲得的信念，自己也不明白，對著大眾胡說八道些什麼呢？這種人欺騙自己也欺騙他人，匆匆忙忙心神不定地誹謗佛陀的教說。如同富有的長者，自己擁有財富，所行的法佈施才可稱為真實的佈施。如果有人修道證得解脫，就如同富有的長者行佈施一樣，接受佈施的人和學習的人都應該傚法這種行為。先學習，自己證悟之後再說，不應該匆匆忙忙地貽害後世。佛陀的意旨非常深奧難以理解，如按照教導修行，證悟之後才能理解。此心性雖然是空性的，但沒有生滅，隨喜惡業必定會有報應。譬如虛空沒有光明和黑暗，風雲的靜止和擾動才有光明和黑暗。如果在晴朗的早晨沒有風雲，太陽出來，虛空就顯得非常光明清凈。如果狂風捲起烏雲，虛空中就會充滿塵霧，出現黑暗的風暴。這虛空的本性沒有污垢和清凈，不會被光明和黑暗所污染。眾生的心性也是這樣，生死和涅槃（Nirvana）不能夠污染它。眾生的心性也是這樣，不會被斷滅和常恒所污染。如果眾生的心性是無常的，唸唸生滅壞滅，就沒有業報。如果眾生的心性是常恒的，如同虛空一樣不變，就沒有業報。心性也不是非無常，去除煩惱的緣故才能得到解脫。生死和解脫都不會失去本性，如果說心性不是非無常的。

【English Translation】 English version The Lord has no name; observing sin and non-sin is like a dream. Even at the cost of life, do not break the precepts; upholding the precepts ultimately proves Nirvana. Quickly detach from the distinctions of appearances; although upholding precepts is emptiness, it is not mixed with the world. Nor is it attached to emptiness, following worldly laws; deeply enter the meaning of Nirvana liberation. Do not abandon the ten wholesome deeds of the world; obtain undefiled meditative wisdom. When there is no distracted mind and firm faith, practice the Four Foundations of Mindfulness to cut off the Four Distortions. Realize the Four Noble Truths, understanding that the Four Noble Truths are in reality the aspect of one truth; this is called Prajna Paramita. All dharmas are as their nature, as their wisdom and faith; if a person possesses these three faiths, Then this person may receive the Dharma offering. Faith, giving, precepts, hearing, wisdom, shame, and remorse, These seven treasures are called guides. If one does not possess these seven dharmas, This person should not ascend the high seat to preach. Since there is no faith proven through realization, and one does not understand oneself, What is there to speak falsely to the assembly? This person deceives himself and deceives others, Hurriedly and with a distracted mind, slandering the Buddha's teachings. Like a wealthy elder who possesses wealth, The Dharma offering he performs is called a true offering. If a person cultivates the path and attains liberation, It is like a wealthy elder making offerings; both the receiver and the learner should emulate this. First learn, then speak truthfully after realizing it yourself; one should not hastily harm future generations. The Buddha's intention is very profound and difficult to understand; only by practicing according to the teachings can one understand after realization. Although this nature is emptiness, it has no arising or ceasing; rejoicing in evil deeds will surely have retribution. For example, the void has no light or darkness; the stillness and disturbance of wind and clouds create light and darkness. If there are no wind and clouds in the clear morning, when the sun rises, the void appears very bright and pure. If a violent wind raises dark clouds, the void will be filled with dust and fog, and a dark storm will appear. This nature of the void has no defilement or purity; it is not stained by light or darkness. The mind-nature of sentient beings is also like this; birth and death and Nirvana cannot defile it. The mind-nature of sentient beings is also like this; it is not stained by annihilation or permanence. If the mind-nature of sentient beings is impermanent, arising and ceasing in every moment, there will be no karmic retribution. If the mind-nature of sentient beings is permanent, unchanging like the void, there will be no karmic retribution. The mind-nature is also not non-impermanent; liberation is attained by removing afflictions. Birth, death, and liberation do not lose their nature; if it is said that the mind-nature is not non-impermanent.

求道不應得解脫　　若捨生死得解脫　當知解脫即無常　　若生死性不可舍　當知則無有解脫　　若言生死不可舍　此人所說不可舍　　若言生死是可舍　此人所說不可依　　若言死法不可舍　眾生則不得解脫　　是義應然何以故　眾生非是生死法　　眾生若是生死法　捨生死則舍眾生　　眾生若是自舍者　亦應自舍解脫法　　眾生之性即心性　性無生死無解脫　　如虛空性無明暗　無有生死無解脫　　眾生心性如明珠　生死解脫喻如水　　萬惡萬善喻眾色　隨善惡業種種現　　顛倒妄念造善惡　隨業受報遍六道　　若持凈戒修禪智　法身處處皆應現　　雖隨業影種種現　心性明珠不曾變　　舍利弗問一比丘　比丘汝今得解脫　　比丘答言舍利弗　我今獲得諸煩惱　　法今不在於涅槃　亦復不在於生死　　若言生死即涅槃　即陰計我是外道　　若言生死非涅槃　離陰是我是外道　　若言不即不離是　亦非不即非不離　　此人具足六十二　悉是邪見外道輩　　眾生非是眾生相　亦復非是非眾生　　生死涅槃假名說　唯佛與佛乃知此　　(略說心義竟)

法念處品

複次菩薩初學坐禪觀法念處者。善法不善法無記法。善法者。有二種。一者有漏十善道。

【現代漢語翻譯】現代漢語譯本求道若以獲得解脫為目的，不能真正得到解脫；如果捨棄生死才能得到解脫，那麼要知道這種解脫也是無常的。如果生死的本性無法捨棄，那麼要知道根本沒有解脫。如果說生死是不可捨棄的，那麼說這種話的人所說的『不可捨棄』是不可信的。如果說死法是不可捨棄的，那麼眾生就永遠無法得到解脫。這個道理是必然的，為什麼呢？因為眾生並非等同於生死之法。如果眾生等同於生死之法，那麼捨棄生死就等於捨棄眾生。如果眾生可以自己捨棄自己，那麼也應該自己捨棄解脫之法。眾生的本性就是心性，心性沒有生死，也沒有解脫。就像虛空的本性沒有光明和黑暗一樣，沒有生死，也沒有解脫。眾生的心性就像明珠一樣，生死和解脫就像水一樣，萬惡和萬善就像各種顏色一樣，隨著善惡之業而顯現種種。因為顛倒妄念而造作善惡，隨著業力而受報，遍及六道。如果持守清凈的戒律，修習禪定和智慧，法身就會在處處顯現。雖然隨著業力的影子而顯現種種，但心性的明珠卻從未改變。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問一位比丘（bhiksu，佛教出家男眾）：『比丘（bhiksu），你現在得到解脫了嗎？』比丘（bhiksu）回答說：『舍利弗（Śāriputra），我現在獲得了各種煩惱，法既不在涅槃（nirvana，佛教術語，指熄滅煩惱，達到解脫的境界）中，也不在生死中。』如果說生死就是涅槃（nirvana），那就是以五蘊（skandha）為我，這是外道（tirthika，指佛教以外的其他宗教或哲學流派）的觀點。如果說生死不是涅槃（nirvana），離開五蘊（skandha）而尋求我，這也是外道（tirthika）的觀點。如果說『不即不離』，或者『非不即非不離』，那麼這個人就具備了六十二種邪見，都是外道（tirthika）之輩。眾生不是眾生相，也不是非眾生。生死和涅槃（nirvana）都是假名安立的，只有佛與佛才能真正瞭解這些。（簡略地講述心義完畢）

法念處品

其次，菩薩（bodhisattva，指發願成佛的修行者）初學坐禪，觀察法念處時，要觀察善法、不善法和無記法。善法有兩種：第一種是有漏的十善道。

【English Translation】 English version Seeking the Way with the aim of attaining liberation will not lead to true liberation. If liberation is attained by abandoning birth and death, then know that such liberation is impermanent. If the nature of birth and death cannot be abandoned, then know that there is no liberation at all. If it is said that birth and death are inseparable, then the 'inseparability' spoken of by such a person is unreliable. If it is said that the law of death cannot be abandoned, then sentient beings will never attain liberation. This principle is inevitable. Why? Because sentient beings are not equivalent to the law of birth and death. If sentient beings are equivalent to the law of birth and death, then abandoning birth and death is equivalent to abandoning sentient beings. If sentient beings can abandon themselves, then they should also abandon the law of liberation themselves. The nature of sentient beings is the nature of the mind. The mind has neither birth nor death, nor liberation. Just as the nature of space has neither light nor darkness, there is neither birth nor death, nor liberation. The mind of sentient beings is like a bright pearl. Birth, death, and liberation are like water. Myriad evils and myriad goods are like various colors, manifesting in various ways according to the karma of good and evil. Good and evil are created because of inverted delusions. One receives retribution according to karma, pervading the six realms. If one upholds pure precepts and cultivates meditation and wisdom, the Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate reality) will manifest everywhere. Although various manifestations appear according to the shadows of karma, the bright pearl of the mind has never changed. Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) asked a bhiksu (bhiksu, a Buddhist monk): 'Bhiksu (bhiksu), have you attained liberation now?' The bhiksu (bhiksu) replied, 'Śāriputra (Śāriputra), I have now attained all kinds of afflictions. The Dharma is neither in nirvana (nirvana, a Buddhist term referring to the extinction of afflictions and the attainment of liberation) nor in birth and death.' If it is said that birth and death are nirvana (nirvana), then that is taking the five skandhas (skandha) as self, which is the view of the tirthikas (tirthika, referring to religious or philosophical schools other than Buddhism). If it is said that birth and death are not nirvana (nirvana), and one seeks the self apart from the five skandhas (skandha), that is also the view of the tirthikas (tirthika). If it is said 'neither identical nor different,' or 'neither not identical nor not different,' then this person possesses sixty-two heretical views, all of whom are tirthikas (tirthika). Sentient beings are not the appearance of sentient beings, nor are they non-sentient beings. Birth, death, and nirvana (nirvana) are all provisional names. Only Buddhas can truly understand these. (The brief explanation of the meaning of mind is complete)

The Chapter on the Mindfulness of Dharma

Furthermore, when a bodhisattva (bodhisattva, one who aspires to become a Buddha) initially learns to practice meditation and observes the mindfulness of Dharma, they should observe wholesome dharmas, unwholesome dharmas, and neutral dharmas. Wholesome dharmas are of two types: the first is the ten wholesome paths with outflows.

及有漏四禪四空定。是世間善法。二者出世間善。無漏四禪四空定四四定滅受想定三十七品。是出世間善法。不善法者。有二種。一者身口意十惡法。二者身口意作五逆罪。復有一人。重於五逆。是人學道。值惡知識。魔鬼入心。常說是言。我解大乘甚深空義。犯四重罪。淫慾熾盛。飲酒食肉。不持齋戒。作如是言。諸法悉空。誰垢誰凈。誰是誰非。誰作誰受。作是念已。即便破威儀。破正命。無量眾生。懶墮懈怠。不能求道。見此易行惡趣空法。即便破戒。共相朋黨。謗佛謗法。罵比丘僧。輕毀一切比丘。令使疑惑悉皆破戒。斷諸佛種。罪重五逆。命終悉入阿鼻地獄。常詐稱言。我如善根法師。解甚深義。余精進者。悉是勝意比丘。不如我等。如是欺誑。壞眾生故。但著惡趣空。實不識佛法。毀三寶故。罪重五逆。大集經中。佛告頻婆娑羅王。未來世有諸惡比丘。行淫破戒。飲酒食肉。向四眾說。我解如此大乘空義。多領無量破戒眷屬。四眾無力。不能治之。佛復語王言。我今以此大乘經法。付囑國王。令治破戒諸惡比丘。王若不治。死入地獄。頻婆娑羅王聞已。悉之是名惡法。法行比丘。則不行此破戒惡法。無記法者。一非十善。二非十惡。中間散亂無記之心。善惡不攝。是名無記。複次阿毗曇中。色中一可見十

【現代漢語翻譯】及有漏四禪四空定（指有漏的四種禪定和四種空定）。這是世間善法。二者出世間善。無漏四禪四空定四四定滅受想定三十七品（指無漏的四種禪定、四種空定、四種四禪定、滅盡定、受想滅盡定和三十七道品）。這是出世間善法。不善法者。有二種。一者身口意十惡法（指身、口、意所造的十種惡業）。二者身口意作五逆罪（指身、口、意所造的五種逆罪）。復有一人。重於五逆。是人學道。值惡知識。魔鬼入心。常說是言。我解大乘甚深空義。犯四重罪（指殺、盜、淫、妄四種根本重罪）。淫慾熾盛。飲酒食肉。不持齋戒。作如是言。諸法悉空。誰垢誰凈。誰是誰非。誰作誰受。作是念已。即便破威儀。破正命。無量眾生。懶墮懈怠。不能求道。見此易行惡趣空法。即便破戒。共相朋黨。謗佛謗法。罵比丘僧。輕毀一切比丘。令使疑惑悉皆破戒。斷諸佛種。罪重五逆。命終悉入阿鼻地獄（指八大地獄中最苦之處）。常詐稱言。我如善根法師。解甚深義。余精進者。悉是勝意比丘。不如我等。如是欺誑。壞眾生故。但著惡趣空。實不識佛法。毀三寶故。罪重五逆。大集經中。佛告頻婆娑羅王（Bimbisara，古印度摩揭陀國王）。未來世有諸惡比丘。行淫破戒。飲酒食肉。向四眾說。我解如此大乘空義。多領無量破戒眷屬。四眾無力。不能治之。佛復語王言。我今以此大乘經法。付囑國王。令治破戒諸惡比丘。王若不治。死入地獄。頻婆娑羅王聞已。悉之是名惡法。法行比丘。則不行此破戒惡法。無記法者。一非十善。二非十惡。中間散亂無記之心。善惡不攝。是名無記。複次阿毗曇中。色中一可見十

【English Translation】 And the four Dhyanas (meditative states) and four Samapattis (attainments) with outflows. These are worldly wholesome dharmas. Secondly, supramundane wholesome dharmas. The four Dhyanas and four Samapattis without outflows, the four Samadhis, Nirodha-Samapatti (cessation attainment), Samjna-vedayitanirodha (cessation of perception and feeling), and the thirty-seven factors of enlightenment. These are supramundane wholesome dharmas. Unwholesome dharmas are of two kinds. First, the ten unwholesome karmas of body, speech, and mind. Second, the five rebellious acts committed by body, speech, and mind. Furthermore, there is a person whose actions are heavier than the five rebellious acts. This person studies the Way but encounters evil teachers. Demons enter his mind, and he constantly says, 'I understand the profound meaning of emptiness in the Mahayana.' He commits the four parajikas (defeats, root downfalls). Sexual desire is rampant. He drinks alcohol and eats meat, and does not observe fasts and precepts. He says, 'All dharmas are empty. Who is defiled? Who is pure? Who is right? Who is wrong? Who acts? Who receives?' Having thought this, he immediately breaks his dignified conduct and right livelihood. Countless sentient beings become lazy and indolent, unable to seek the Way. Seeing this easy-to-practice, evil-destiny emptiness dharma, they immediately break the precepts, form factions, slander the Buddha, slander the Dharma, and curse the Sangha of Bhikshus. They belittle and destroy all Bhikshus, causing them to doubt and break the precepts. They cut off the Buddha-seed. Their sin is heavier than the five rebellious acts. When they die, they all enter Avici Hell (the hell of incessant suffering). They constantly falsely claim, 'I am like a Dharma master with good roots, understanding profound meanings. The others who are diligent are all Bhikshus with superior intentions, not as good as us.' They deceive and mislead sentient beings in this way. They only cling to the emptiness of evil destinies and do not truly recognize the Buddha-dharma. Because they destroy the Three Jewels, their sin is heavier than the five rebellious acts. In the Mahasamnipata Sutra, the Buddha told King Bimbisara (Bimbisara, King of Magadha in ancient India), 'In the future, there will be evil Bhikshus who engage in sexual misconduct, break the precepts, drink alcohol, and eat meat. They will say to the four assemblies, 'I understand such a profound meaning of emptiness in the Mahayana.' They will lead countless precept-breaking followers. The four assemblies will be powerless to control them.' The Buddha further told the King, 'I now entrust this Mahayana Sutra Dharma to the King, so that you may govern these evil Bhikshus who break the precepts. If the King does not govern them, he will die and enter hell.' King Bimbisara, having heard this, understood that this is called evil dharma. Bhikshus who practice the Dharma will not practice this precept-breaking evil dharma. Unspecified dharmas are those that are neither the ten wholesome acts nor the ten unwholesome acts. The scattered and unspecified mind in between is not included in either wholesome or unwholesome. This is called unspecified. Furthermore, in the Abhidharma, among forms, one is visible and ten are

則說有對。無記謂八種。余則善不善。此是十二入。色中一可見者。眼有二入。但見前境。善惡眾色不自見。眼根覺是名一可見。若見人等。怨親中人記之。妄別經久。后得相見時。猶故相識。我曾某處共居。相見餘眾生非眾生色。亦復如是。皆屬一色入。是故說言色中一可見。十則說有對者。耳對音聲。鼻對香臭。舌對於味。身對眾觸。意對法。是故說言十則說有對。無記謂八種者。耳根對聲。不能相見。不知處所。不見色像。不能記錄。亦復不識冤親中人及餘音聲非人響聲。若眼不見。心意不覽。悉不能記。但能相對。譬如有人于說法座下坐。心緣外事。境外境界。眼亦不觀。乃至緣座。都不曾聞法師語聲。鼻舌身根。亦復如是。不能記錄故名無記。設有記者。悉意等三事和合。乃能記之。獨不能記。四根對四塵。故言八種不能相記。是故說言無記謂八種。余則善不善者。意法相對。悉能記錄善不善事。我曾某處作如是功德若干善法。我曾某處作若干重罪。若干輕罪。我于某處不作善惡。隨宜而住。都無所作。我曾某處得若干好物。若干不好物。善不善法。亦復如是。然其意根。都無處所。能懸屬正當五塵之事。譬如神龜懸悟密事悉能記錄。不名無記。但得名為善不善法心。能總覽十二入法。六識由心。意但少分

【現代漢語翻譯】現代漢語譯本：如果說有『對』（有對，指有阻礙、有對立）的，指的是十種。『無記』（無記，指非善非惡，不能記事的心理狀態）指的是八種。剩下的則是善或不善。這就是十二入（十二入，指眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵）。在『色』（色，指可見的物體）中，只有一種是『可見』的。眼根（眼根，指眼睛的感官能力）具有兩種『入』（入，指根與塵相入，產生認識）。它只能看到眼前的境界，不能自己看到善惡各種顏色。眼根的覺知被稱為『一可見』。如果看到人，無論是怨家、親人還是普通人，都能記住他們。即使經過很久，再次相見時，仍然能夠認出，記得『我曾在某處與他/她一起生活、相見』。其他眾生或非眾生的顏色也是如此。都屬於『一色入』。所以說『色中一可見』。十種『有對』指的是：耳朵對聲音，鼻子對香臭，舌頭對味道，身體對各種觸感，意根（意根，指意識的根源）對法（法，指心理現象）。所以說『十則說有對』。『無記』指的是八種情況：耳根對聲音，不能看到聲音的來源，不知道聲音的處所，不能看到聲音的形象，不能記錄聲音。也不能識別怨家、親人或其他的聲音，無論是人發出的還是非人發出的。如果眼睛看不到，心意不加以審視，就完全不能記住。只能相對。比如有人坐在說法座下，心卻想著外面的事情，想著外面的境界，眼睛也不看，甚至連座位都不關注，完全沒有聽到法師說話的聲音。鼻子、舌頭、身體的感官也是如此，不能記錄，所以稱為『無記』。如果能記錄，一定是意根等三種因素共同作用，才能記住。單獨一個感官不能記錄。四根（眼耳鼻舌）對四塵（色聲香味），所以說八種情況不能互相記錄。所以說『無記謂八種』。剩下的則是善或不善：意根與法相對，能夠記錄善或不善的事情。『我曾在某處做了這樣的功德，做了多少善事。我曾在某處犯了多少重罪，多少輕罪。我曾在某處沒有做善事或惡事，隨意而住，什麼都沒做。我曾在某處得到了多少好東西，多少不好的東西』。善與不善的法也是如此。然而，意根沒有固定的處所，能夠懸空地專注于眼前的五塵（色聲香味觸）之事。比如神龜能夠懸空地領悟秘密的事情，並且能夠記錄下來，所以不稱為『無記』，只能稱為善或不善的『法心』。能夠總覽十二入法。六識（六識，指眼識、耳識、鼻識、舌識、身識、意識）由心而生，意根只是其中的少部分。

【English Translation】 English version: If we speak of 'having resistance' (有對, yǒu duì, meaning having obstruction or opposition), it refers to ten types. 'Non-recollection' (無記, wú jì, meaning neither good nor evil, a mental state unable to remember) refers to eight types. The rest are either good or not good. These are the twelve entrances (十二入, shí èr rù, referring to the six sense organs: eye, ear, nose, tongue, body, and mind; and the six sense objects: form, sound, smell, taste, touch, and dharma). Among 'form' (色, sè, referring to visible objects), only one is 'visible'. The eye-faculty (眼根, yǎn gēn, referring to the sensory ability of the eyes) has two 'entrances' (入, rù, meaning the interaction between the sense organ and the sense object, producing cognition). It can only see the present environment and cannot see its own good or bad colors. The eye-faculty's awareness is called 'one visible'. If one sees people, whether they are enemies, relatives, or ordinary people, one can remember them. Even after a long time, when meeting again, one can still recognize them, remembering 'I used to live or meet with him/her in a certain place'. The colors of other sentient beings or non-sentient beings are also the same. All belong to 'one form entrance'. Therefore, it is said 'among form, one is visible'. The ten types of 'having resistance' refer to: the ear against sound, the nose against fragrance and odor, the tongue against taste, the body against various touches, and the mind-faculty (意根, yì gēn, referring to the source of consciousness) against dharma (法, fǎ, referring to mental phenomena). Therefore, it is said 'ten are said to have resistance'. 'Non-recollection' refers to eight situations: the ear-faculty against sound cannot see the source of the sound, does not know the location of the sound, cannot see the image of the sound, and cannot record the sound. It also cannot recognize enemies, relatives, or other sounds, whether produced by humans or non-humans. If the eyes cannot see and the mind does not examine, it cannot remember at all. It can only be relative. For example, someone sits under the Dharma-speaking seat, but their mind is thinking about external matters, thinking about external realms, and their eyes are not looking, not even paying attention to the seat, completely not hearing the Dharma master's voice. The senses of the nose, tongue, and body are also the same, unable to record, so they are called 'non-recollection'. If one can record, it must be the combined effect of the mind-faculty and other three factors. A single sense organ cannot record. The four faculties (eye, ear, nose, tongue) against the four objects (form, sound, smell, taste), so it is said that eight situations cannot record each other. Therefore, it is said 'non-recollection refers to eight types'. The rest are either good or not good: the mind-faculty against dharma can record good or not good things. 'I have done such merit in a certain place, done so many good deeds. I have committed so many serious sins and so many minor sins in a certain place. I have not done good or bad deeds in a certain place, living as I pleased, doing nothing. I have obtained so many good things and so many bad things in a certain place'. The same is true for good and not good dharmas. However, the mind-faculty has no fixed location and can focus on the five sense objects (form, sound, smell, taste, touch) in front of it. For example, the divine turtle can understand secret matters from afar and can record them, so it is not called 'non-recollection', but can only be called the 'dharma-mind' of good or not good. It can oversee all twelve entrances. The six consciousnesses (六識, liù shí, referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) arise from the mind, and the mind-faculty is only a small part of it.

。不能盡知。攀緣計校。名之為心。屬當受持。名之為意。是故大集經中。坐禪學道法行比丘。但觀三性。一者心性。二者眼性。三者意性。此三法輕利用事強故。複次法念處。內法外法內外法。內法者。是六情。外法者是六塵。名為六境。內外法者。名為六識。亦名六神。名十八界三毒四大五陰十二入十二因緣。悉是其中。今但總說餘者。亦攝一切。一切煩惱。無明為主。因眼見色。生貪愛心。愛者即是無明。為愛造業。名之為行。至心至念。名之為識。識共色行。名曰名色。六處生貪。名為六入。因入求受。名之為觸。念色至法。名之為受。貪著心者。即名為愛。四方求覓。名之為取。如是法生。名之為有。次第不斷。名之為生。次第斷故。名之為死。眾苦所逼。名之為惱。乃至識法因緣生貪。亦復如是。如是十二因緣。一人一念中心。悉皆具足。名為煩惱。生老病死。十二因緣。非是解脫。夫解脫者。因眼見色。生貪愛心。名為無明。為愛造業。名之為行。未睹色時。名為獨頭無明。亦名無始無明。亦名不共無明。若眼不對色。則不能生愛。無伴共合故。無愛行二法。不能于中種識種子。是故名為無明。獨頭無明。不共無明。二乘聲聞。及諸行人。初入道者。不能斷此無始無明。諸佛菩薩。及二乘行人。但斷有

始共伴。無明共愛合故。名之為伴。能作行業。名為始生。是身初因。是故為無始無明。無明為父。愛心為母。行業和合。生識種子。亦得名為種識種子。種未來身故名為種。名色是芽故名生。如是別知乃能斷除。求解脫者。應觀察生死父母。斷令皆盡。不令有餘。夫觀察者。眼見色時。應作是念。空明根塵。意識屬當。妄想和合。共生眼識。睹眾色像。假名為眼。復作是念。何者是眼。空是眼耶。明是眼也。塵是眼也。意是眼也。為當識獨生名為眼也。眶骨是眼也。精淚是眼也。瞳人是眼也。若空是眼。無色無對無所見故。不應是眼。若明是眼。無根無覺無所知故。不應是眼。若根是眼。精淚瞳人。匡骨白異。空明未現。睹不見色。空明設現。精盲之人。眼不破。不能見色。當知空明及根。都無有眼。若色是明。色性無知。不能自見。空無生處。無情無對。不與根合。當知色塵空無有眼。何以故。假使根塵對。空明不現。意不屬當。即不見色。當知根塵空無眼。復作是念。意是眼也。若意是眼。能見色者。盲瞎之人。意根不壞。不能見色當知無眼。假使不盲有眼之人。眼不對時。意根不壞。不能見色。以是定知意非是眼。意空無根。無生無滅。無名無字。眼空無根。無有生滅。亦無眼名字諸因緣故。無集無散無識名

。如是觀時。不見眼始來處。無始法亦無。求無始法。不可得故。名曰無始空無。有無始可破故。亦無無始空。為世流佈故。名為方便慧明解。無始空是名方便慧。無始空亦無。無無性亦無。名之為慧性。若破和合。共伴無明。是方便智。若破無始無明。名之為度。故名為智度菩薩母。方便慧以為父。一切眾導師。無不由是生萬行。得蒱蔬則生如來家故。名不生生。更有一解。若斷有始和合無明。是名無生。若知無始無明。能斷能知。無所斷故。是名無生法。名之為慧。是名中慧。破有始無明。名為盡智慧。亦得名為盡智。有為煩惱盡故。名為盡智。斷無始無明。名為無生智。若知無無始則無始空。名無生法忍。無法亦無不見。不無無亦不有。是觀無明生亦無。亦不見無性。不見無無性。亦非是不見。非非無所見。無有無所見。亦非非無。有無所見。不名有所得。不名無所得。名為如如性。無生法忍慧非智之所及。十八種空智所能攝無名可說故。亦非是無明。是故佛言五陰之法。既非是有。亦非是無。不斷不常不在中道。無空無無相亦無有無作。不合亦不散。名相法亦無。既見有眾生。不見無眾生。涅槃非是有。亦復非是無。是名法念處。雖知諸法爾。精進禪定。苦行求佛道。不墮惡趣空。誓度一切眾。其心不退轉。

更略說。複次眼見色時。即反觀察內求覓眼。誰能見色。何者是眼。從何處生。如是處生。如是觀時。都不見眼。亦無生處。亦不見。亦無生。名無字。都無明貌。復觀於色。從何處生。誰使汝來。如是觀時。不見生處。亦無使來者。求其生處。不可得故。如空中影。如夢所見。如幻化。無生無滅。即無有色。無所得故。耳鼻舌身意。亦復如是。六識為枝條。心識為根本。無明波浪起。隨緣生六識。六識假名字。名為分張識。隨緣不自在。故名假名識。心識名為動轉識。遊戲六情作煩惱。六識緣行善惡業。隨業受報遍六道。能觀六根空無主。即悟諸法畢竟空。觀妄念心無生滅。即斷無始無明空。解六識空得解脫。無六識空無縛解。何以故。六識非有。亦非空。無名無字無相貌。亦無繫縛無解脫。為欲教化眾生故。假名方便說解脫。解脫心空。名金剛智。何以故。心不在內。不在外。不在中間。無生滅。無名字。無相貌。無系無縛無解脫。一切結無障礙。假名說為金剛智。更總說心作。二分名心相。二分名心性。相常共六識行心性畢竟常空寂。無有生滅。無三受則無一切諸煩惱。複次修行者。欲破業障諸煩惱。作如是思惟。由我有身故。諸業聚集生。我今此身。從何處來。本無從何生誰之所作。如是觀時。即知此身因過

【現代漢語翻譯】現代漢語譯本現在我再簡略地說。此外，當眼睛看到顏色時，就應該反過來觀察內心，尋找眼睛本身。是誰能夠看到顏色？什麼是眼睛？從哪裡產生？像這樣觀察時，根本找不到眼睛，也沒有產生的地方。既看不到眼睛，也沒有產生，只是一個沒有名字的符號，完全沒有明確的形象。再觀察顏色，從哪裡產生？是誰讓你來的？像這樣觀察時，找不到顏色的產生之處，也沒有使它來的東西。追尋顏色的產生之處，是無法得到的，就像空中的影子，像夢中所見，像幻化一樣，沒有產生也沒有消滅，因此實際上沒有顏色，因為無法得到它。耳朵、鼻子、舌頭、身體、意念也是如此。六識（眼識、耳識、鼻識、舌識、身識、意識）是枝條，心識是根本。無明（ignorance）的波浪興起，隨著因緣產生六識。六識只是假借的名字，稱為分別識，隨著因緣而不自在，所以稱為假名識。心識稱為動轉識，在六根（眼、耳、鼻、舌、身、意）中游戲，產生煩惱。六識緣于善惡業，隨著業力在六道（地獄、餓鬼、畜生、阿修羅、人、天）中受報。如果能觀察到六根空無自性，就能領悟到諸法（all dharmas）畢竟是空。觀察妄念心沒有生滅，就能斷除無始以來的無明。理解六識是空，就能得到解脫。沒有六識的空性，就沒有束縛和解脫。為什麼呢？因為六識非有非空，沒有名稱、沒有文字、沒有相貌，也沒有繫縛和解脫。爲了教化眾生，才假借方便說解脫。解脫心空，稱為金剛智（vajra wisdom）。為什麼呢？因為心不在內、不在外、不在中間，沒有生滅，沒有名字，沒有相貌，沒有繫縛，沒有束縛，沒有解脫，一切結使都沒有障礙，所以假名說為金剛智。再總括地說，心分為兩部分：一部分是心相，一部分是心性。心相常常與六識一起活動，心性畢竟是常空寂靜，沒有生滅，沒有三種感受（苦受、樂受、不苦不樂受），也就沒有一切煩惱。再次，修行者想要破除業障和各種煩惱，應該這樣思維：因為有我這個身體，所以各種業力聚集而生。那麼，我現在的這個身體，從哪裡來？本來沒有，從哪裡產生？是誰造作的？像這樣觀察時，就會知道這個身體是因為過去的......

【English Translation】 English version Furthermore, I will explain it briefly. Moreover, when the eye sees a color, one should turn inward and observe, seeking the eye itself. Who is able to see the color? What is the eye? From where does it arise? When observing in this way, one cannot find the eye at all, nor is there a place of origin. One neither sees the eye, nor is there an origin; it is merely a nameless symbol, with no clear form. Then observe the color: from where does it arise? Who caused you to come? When observing in this way, one cannot find the place of origin of the color, nor is there anything that caused it to come. Seeking the place of origin of the color is impossible, like a shadow in the sky, like what is seen in a dream, like an illusion; without arising and without ceasing, therefore there is actually no color, because it cannot be obtained. The ear, nose, tongue, body, and mind are also the same. The six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are branches, and the mind consciousness is the root. The waves of ignorance (avidya) arise, and the six consciousnesses arise according to conditions. The six consciousnesses are merely borrowed names, called the discriminating consciousnesses, which are not independent according to conditions, so they are called provisional name consciousnesses. The mind consciousness is called the moving consciousness, playing in the six senses (eye, ear, nose, tongue, body, mind), creating afflictions. The six consciousnesses are conditioned by good and evil karma, and according to karma, one receives retribution throughout the six realms (hell, hungry ghosts, animals, asuras, humans, devas). If one can observe that the six roots are empty and without a master, one can realize that all dharmas (all dharmas) are ultimately empty. Observing that the deluded mind has no arising or ceasing, one can cut off beginningless ignorance. Understanding that the six consciousnesses are empty, one can attain liberation. Without the emptiness of the six consciousnesses, there is no bondage or liberation. Why? Because the six consciousnesses are neither existent nor non-existent, without name, without form, without appearance, and without bondage or liberation. In order to teach sentient beings, liberation is spoken of as a provisional expedient. Liberating the empty mind is called vajra wisdom (vajra wisdom). Why? Because the mind is not within, not without, not in between, without arising or ceasing, without name, without appearance, without bondage, without fetters, without liberation; all fetters are without obstruction, so it is provisionally called vajra wisdom. To summarize further, the mind is divided into two parts: one part is the mind's appearance, and one part is the mind's nature. The mind's appearance always acts with the six consciousnesses, and the mind's nature is ultimately always empty and still, without arising or ceasing, without the three feelings (painful feeling, pleasant feeling, neither painful nor pleasant feeling), and therefore without all afflictions. Again, a practitioner who wishes to break through karmic obstacles and various afflictions should think in this way: because I have this body, various karmas gather and arise. So, where does this body of mine now come from? Originally it did not exist, from where did it arise? Who created it? When observing in this way, one will know that this body is due to past...

去世無明行業和合聚集。而來生此。我今不能見過去世造業因緣。但觀現世從生已來所作善惡。比知過去。作是念竟。觀我現在世殺生偷劫邪淫善惡及無記心。先觀淫慾。愛境強故。我于某處某年某時。共某甲。誰使我作業。在何處。業若屬我遍身。內外中間。觀察都不見業。業若在身外。在何方所。遍觀察之。都無處所。既不見業觀造業心。業若與心俱。心念念滅。業亦應滅。如是觀時。亦不見不滅。初念見和合。觀察即空。無念無滅。默然正定。念起即更觀數數重觀察。不念見和合。念生不復生。既無妄念心。則無現在世。過去亦爾。復作是念。心行若無常。我亦無業報。何以故。唸唸滅盡故。心行若是常。我亦無業報。何以故。常法如空。不變易故。但虛妄念如夢所見。無作夢者。何況見夢法。心相如夢者。諸行如夢法。無夢無夢法。亦無觀夢者。夢非是生滅。亦非無生滅。觀夢者亦然。觀察心相及行業。不斷不常觀亦爾。是名觀心相破一切業障。名之為解脫。即觀心性時。心性無生滅。無名無字。無斷常。無始無原。不可得。當知無心無無心。亦無心名字。如是觀察竟。坐禪眼不睡。覺觀不復生。次第入諸禪。觀身如泡影。次第發五通。獲得如意通。誓度眾生。是名字脫也。

坐禪修覺意

複次

【現代漢語翻譯】現代漢語譯本因過去的無明（Avidya）和行業（Karma）的結合，導致了今生的出現。我現在無法看到過去世造業的因緣，只能觀察現世從出生以來所做的善惡行為，以此來推知過去。這樣想完后，我觀察我現在世的殺生、偷盜、邪淫等善惡行為以及無記之心。首先觀察淫慾，因為對愛慾對象的執著強烈。我在某處、某年、某時，與某人（某甲）發生了關係。是誰讓我造了這個業？在哪裡造的業？如果業屬於我，那麼它應該遍佈我的全身內外中間，但仔細觀察卻找不到業的存在。如果業在身外，那麼它又在何方？遍尋各處也找不到它的軌跡。既然找不到業，就觀察造業的心。如果業與心同時存在，那麼心念生滅迅速，業也應該隨之滅亡。這樣觀察時，也看不到業的生滅。最初一念看到和合，但仔細觀察卻發現是空無。沒有念頭，也就沒有生滅，保持沉默和正定。念頭一旦生起，就再次觀察，反覆多次觀察。不念時，看不到和合；念頭生起時，不再讓它繼續生起。既然沒有虛妄的念頭，也就沒有現在世。過去世也是如此。再次思考：如果心行是無常的，那麼我也不會有業報。為什麼呢？因為心念唸唸滅盡。如果心行是常的，那麼我也不會有業報。為什麼呢？因為常法如同虛空，不會改變。但虛妄的念頭就像夢中所見，沒有做夢的人，更何況是夢中的事物。心相就像做夢的人，諸行就像夢中的事物。沒有夢，也沒有夢中的事物，也沒有觀看夢的人。夢不是生滅，也不是無生滅。觀看夢的人也是如此。觀察心相和行業，既不是斷滅，也不是常存，觀看的人也是如此。這叫做觀心相，破除一切業障，也叫做解脫。當觀察心性時，心性無生滅，沒有名稱，沒有文字，沒有斷滅，沒有常存，沒有開始，沒有根源，不可得。應當知道沒有心，也沒有無心，也沒有心的名字。這樣觀察完畢后，坐禪時眼睛不睡覺，覺觀不再生起，次第進入各種禪定，觀察身體如同水泡和影子，次第生起五神通，獲得如意通，發誓度化眾生。這叫做字脫。坐禪修習覺意。再次

【English Translation】 English version Due to the combined aggregation of past ignorance (Avidya) and actions (Karma), this life arises. I am now unable to see the causes and conditions of past actions, but I can observe the good and bad deeds done in this present life since birth, and from this, infer the past. After thinking this, I observe the good and bad deeds of killing, stealing, and sexual misconduct in my present life, as well as the neutral mind. First, I observe lust, because attachment to the object of desire is strong. In a certain place, year, and time, I had a relationship with a certain person (so-and-so). Who caused me to create this karma? Where was the karma created? If the karma belongs to me, then it should pervade my entire body, inside and out, but upon careful observation, I cannot find the existence of karma. If the karma is outside the body, then where is it located? Upon thorough examination, there is no place to find it. Since I cannot find the karma, I observe the mind that creates the karma. If the karma exists simultaneously with the mind, then the mind arises and ceases rapidly, and the karma should also cease with it. When observing in this way, I also do not see the arising and ceasing of karma. Initially, one thought sees combination, but upon careful observation, it is found to be empty. Without thought, there is no arising or ceasing, maintaining silence and right concentration. Once a thought arises, observe again, repeatedly observing many times. When not thinking, one does not see combination; when a thought arises, one no longer allows it to continue arising. Since there are no deluded thoughts, there is no present life. The past is also the same. Think again: If the activities of the mind are impermanent, then I will not have karmic retribution. Why? Because thoughts cease in every moment. If the activities of the mind are permanent, then I will not have karmic retribution. Why? Because permanent phenomena are like space, unchanging. But deluded thoughts are like what is seen in a dream, there is no dreamer, let alone the things in the dream. The mind's appearance is like the dreamer, and actions are like the things in the dream. There is no dream, no things in the dream, and no one watching the dream. A dream is neither arising nor ceasing, nor is it non-arising or non-ceasing. The one watching the dream is also the same. Observing the mind's appearance and actions, it is neither annihilation nor permanence, and the one observing is also the same. This is called observing the mind's appearance, breaking through all karmic obstacles, and is also called liberation. When observing the nature of the mind, the nature of the mind has no arising or ceasing, no name, no word, no annihilation, no permanence, no beginning, no origin, and is unattainable. It should be known that there is no mind, no non-mind, and no name for the mind. After observing in this way, when meditating, the eyes do not sleep, and perceptions no longer arise, entering into various stages of meditation in sequence, observing the body like bubbles and shadows, sequentially developing the five supernormal powers (Abhijna), attaining the power of wish fulfillment (Siddhi), and vowing to liberate all sentient beings. This is called literal liberation. Next, meditating and cultivating the factors of enlightenment.

修法念處。應勤坐禪。久久修習。得一切定解脫三昧如意神通。發願誓度一切眾生。先觀眾生感聞何法而得入道。若修多羅。若優婆提舍。若毗尼。若阿毗曇。若佈施戒忍辱精進禪定智慧。若說三毒對治之法。若四大。若五陰。若十二入十八界。若十二因緣。若四念處。若四禪。若四真諦。若不說法直現神通。若疾是遲是處非處。如是各各感聞。不同色像音聲。名字差別。各各不同。皆得聖道。或有眾生。不可教化。假使說法神通變化無如之何。或有眾生。若先說法。及現神通。不能生信。要先同事自恣五欲。及余方便破戒之事。欲心得息。隨應說法。即可得道。如是觀竟。示諸眾生。一切世事。應可度者。乃得見耳。餘人不見。如是籌量。觀弟子心。而為說法。是名好說法。不令著機。十號中名修伽陀佛。如是觀察入初禪。初禪起入二禪。二禪起入三禪。三禪起入四禪。四禪起入四空定。四空定入滅受想定。滅受想定起住第四禪。觀四念處。入法念處三昧如意神通。十方世界六種震動。放大光明。遍照十方。諸大菩薩三界人天悉來集會。四念處力。能令大眾各見世界凈穢不等。各不相知。現不思議神通變化無量種異。感見佛身。亦復如是。於一法門。無量名字。差別不等。現無量身。為眾說法。各不相知。獨見一佛

【現代漢語翻譯】現代漢語譯本：修習四念處，應當勤奮地坐禪。長久地修習，就能獲得一切禪定、解脫三昧、如意神通。發起誓願，普度一切眾生。首先觀察眾生因感知、聽聞何種佛法而得以入道。或是修多羅（經），或是優婆提舍（論），或是毗尼（律），或是阿毗曇（論藏），或是佈施、持戒、忍辱、精進、禪定、智慧，或是宣說對治貪嗔癡三毒之法，或是四大（地、水、火、風），或是五陰（色、受、想、行、識），或是十二入（眼、耳、鼻、舌、身、意六根及其對應的六境），十八界（六根、六境、六識），或是十二因緣，或是四念處（身、受、心、法），或是四禪，或是四真諦（苦、集、滅、道），或者不說法而直接示現神通，或是迅速，或是遲緩，或是合理，或是非理。像這樣，眾生各自因感知、聽聞而入道，雖然色像、音聲、名字各有差別，但都能證得聖道。或者有的眾生，不可教化，即使說法、神通變化，也無可奈何。或者有的眾生，如果先說法，以及示現神通，不能生起信心，需要先以共同的事情，放縱五欲，以及其他方便破戒之事，使慾望的心得以止息，然後隨其根器應機說法，就可以得道。像這樣觀察完畢，向眾生展示一切世事，應被度化的人，才能看見，其餘的人看不見。像這樣籌劃衡量，觀察弟子的心，而為他們說法，這叫做善於說法，不使他們執著于機緣。在如來的十種稱號中，名為修伽陀佛（善逝）。像這樣觀察后，進入初禪，從初禪出定後進入二禪，從二禪出定後進入三禪，從三禪出定後進入四禪，從四禪出定後進入四空定，從四空定進入滅受想定，從滅受想定出定后安住于第四禪，觀察四念處，進入法念處三昧、如意神通，十方世界發生六種震動，放出大光明，遍照十方，諸大菩薩、三界人天都來集會。四念處的力量，能使大眾各自看到世界清凈或污穢的不同景象，彼此互不相知，示現不可思議的神通變化，有無量種差異，感知見到的佛身，也是這樣。對於同一法門，有無量名字，差別不等，示現無量身，為眾生說法，彼此互不相知，各自只見到一尊佛。

【English Translation】 English version: Cultivate the Four Foundations of Mindfulness. One should diligently engage in seated meditation. Through prolonged practice, one attains all Samadhis of liberation, Samadhi of wish-fulfilling powers, and supernatural abilities. Vow to liberate all sentient beings. First, observe what Dharma sentient beings perceive and hear that leads them to enter the Path, whether it be Sutras (discourses), Upadeshas (treatises), Vinaya (discipline), Abhidhamma (scholastic treatises), or the practices of generosity, morality, patience, diligence, meditation, and wisdom. Or whether it be expounding the methods to counteract the three poisons of greed, hatred, and delusion, or the Four Great Elements (earth, water, fire, wind), or the Five Skandhas (form, feeling, perception, mental formations, consciousness), or the Twelve Entrances (the six sense organs and their corresponding six objects), or the Eighteen Realms (the six sense organs, six objects, and six consciousnesses), or the Twelve Links of Dependent Origination, or the Four Foundations of Mindfulness (body, feeling, mind, and phenomena), or the Four Dhyanas (meditative absorptions), or the Four Noble Truths (suffering, origin, cessation, path), or without teaching the Dharma, directly displaying supernatural powers, or whether it is swift, slow, appropriate, or inappropriate. In this way, sentient beings each enter the Path through what they perceive and hear. Although the forms, sounds, and names are different, they all attain the Holy Path. Or some sentient beings are incorrigible; even with Dharma teachings and supernatural transformations, there is nothing one can do. Or some sentient beings, if one first teaches the Dharma and displays supernatural powers, cannot generate faith. It is necessary to first engage in common affairs, indulge in the five desires, and other expedient actions that break precepts, so that the mind of desire can be calmed. Then, according to their capacity, teach the Dharma appropriately, and they can attain the Path. After observing in this way, show all worldly affairs to sentient beings. Only those who are to be liberated can see, while others cannot. After planning and considering in this way, observe the minds of the disciples and teach them the Dharma. This is called skillful teaching, not causing them to be attached to opportunities. Among the ten titles of a Tathagata, it is named Sugata Buddha (Well-Gone One). After observing in this way, enter the First Dhyana. Arising from the First Dhyana, enter the Second Dhyana. Arising from the Second Dhyana, enter the Third Dhyana. Arising from the Third Dhyana, enter the Fourth Dhyana. Arising from the Fourth Dhyana, enter the Four Formless Realms. Entering the Cessation of Perception and Feeling, arising from the Cessation of Perception and Feeling, abide in the Fourth Dhyana. Observe the Four Foundations of Mindfulness, enter the Samadhi of Mindfulness of Dharma, wish-fulfilling powers, the ten directions of the world shake in six ways, emit great light, illuminating the ten directions, all the great Bodhisattvas, beings of the three realms, and humans and devas all come together. The power of the Four Foundations of Mindfulness enables the assembly to each see different aspects of the world, whether pure or impure, without knowing each other, displaying inconceivable supernatural transformations, with countless differences, perceiving the Buddha's body in the same way. For the same Dharma gate, there are countless names, with unequal differences, manifesting countless bodies, teaching the Dharma to sentient beings, without knowing each other, each seeing only one Buddha.

。一念心中一時說法。見聞雖復各不同。得道無二。只是一法。是名菩薩法自在三昧。法念處成就故。三十七品亦在其中。但法念處為主。獨稱其名。總說法念處竟。

諸法無諍三昧法門卷下

【現代漢語翻譯】現代漢語譯本：一念心中，一時之間便能說法。所見所聞或許各有不同，但得道的境界卻沒有差別，都只是同一佛法。這便稱為菩薩法自在三昧（Bodhisattva Dharma Self-Mastery Samadhi）。因為法念處（Dharma Mindfulness）成就的緣故，三十七道品（Thirty-seven Factors of Enlightenment）也包含在其中，但以法念處為主，所以單獨稱其名。總而言之，說法念處的內容到此結束。

《諸法無諍三昧法門卷下》

【English Translation】 English version: In a single thought, one can expound the Dharma at any moment. Although what is seen and heard may differ, the attainment of the Path is not twofold; it is only one Dharma. This is called Bodhisattva Dharma Self-Mastery Samadhi (Bodhisattva Dharma Self-Mastery Samadhi). Because the Dharma Mindfulness (Dharma Mindfulness) is accomplished, the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment) are also included within it, but Dharma Mindfulness is the main focus, so its name is mentioned alone. In summary, the explanation of Dharma Mindfulness is complete.

The Dharma Gate of the Samadhi of Non-Contention with All Dharmas, Volume Two