T46n1940_方等三昧行法
大正藏第 46 冊 No. 1940 方等三昧行法
No. 1940
方等三昧行法序
宋沙門遵式述
山門教卷自唐季多流外國。或尚存目錄。而莫見其文。學者思之。渺隔滄海。方等三昧行法者。皇宋咸平六祀。日本僧寂照等赍至。雖東國重來。若西干新譯。載披載沃。適奉醒醐。竊念方等至尊。禁法嚴密。茍不克由聖范。事出師心。豈唯招無益之訶。抑亦負餘殃之責。南嶽師躬行七載。理洞其微。位凈六根。言符先佛。大師諮詢有在。況發總持。垂此典謨。足可繩準。今時或壇場延袤。形像巍峨。行法則半任臆裁。律范則全由心匠。縱謂七眾階節。寧逾上首之科。雖曰像多無妙。要符表法之便。將恐未除故業。更貽新戚。染衣增垢。良用悲夫。然此行法六篇。后二不載者。修行備百錄止觀。受戒具出本經。存篇目者。令知法有始終也。
方等三昧行法
隋智者大師說
門人灌頂記
方等秘法具六緣第一
方等秘法識遮障第二
方等秘法禁法第三
方等秘法內律要訣第四
方等秘法修行第五
方等秘法受戒第六
第一具六緣者(一法緣。二善知識。三前方便。四辦衣。五行法。六供養)
一法緣者。
依經有總有別。總法者。如第一卷末。七眾通行。七日要心行法。誦三篇咒。經云。爾時上首告恒伽言。若善男子善女人。愿欲聞者。汝當夢中住其人前。當現汝身。是人若見汝身。當教行如是實法。若欲行時。七日長齋。日三時洗浴。著凈潔衣。坐佛形像作五色蓋。用月八日十五日。行此法時。若眾生犯五逆罪。身有白癩。若不除差。無有是處。若菩薩二十四戒。沙彌十戒。式叉摩那沙彌尼戒。比丘比丘尼戒。如是諸戒。若犯一一諸戒。當一心懺悔。若不還生。無有是處。除不至心。是名總相法也。言別相法者。如第四卷初。七眾行法階節各別。誦咒亦別。如經若有比丘。毀四重禁。至心憶念此陀羅尼咒。請一比丘為懺悔主。如經誦咒一千四百遍已。乃一懺悔。經八十七日。懺悔已。是諸戒根。若不還生。無有是處。若見比丘尼毀八重禁者。若欲滅八重禁罪。請一比丘為懺悔主。修行九十七日。誦咒四十九遍。乃一懺悔。隨師修行。是諸惡業若不除滅。無有是處。若有菩薩受八重禁然後毀德者。誦咒六百遍。乃一懺悔。當懺悔時應請一比丘。在前立口自陳罪。經六十七日。于其夢想如上所說。若下劣沙彌沙彌尼。優婆塞優婆夷。亦請一比丘。誦咒四百遍。乃一懺悔。如是次第四十七日已。如上所說。夢中得見二事者
{ "translations": [ "現代漢語譯本：", "依據經典，懺悔的方法有總相和別相之分。總相法，例如第一卷末尾所說，是七眾弟子都可以修行的。要進行七日的精進修行，誦持三種咒語。經中說：『這時，上首對恒伽（Heṅga，神名）說，如果善男子善女人，希望聽聞此法，你應當在他們的夢中顯現，並示現你的身形。如果他們見到你的身形，就應當教導他們修行這樣的真實之法。如果想要修行此法，需要七日長齋，每日三次洗浴，穿著乾淨的衣服，在佛像前設定五色傘蓋。在每月的初八和十五日修行此法。如果眾生犯下五逆罪，或者身患白癩病，如果不能消除痊癒，是不可能的。如果菩薩違犯了二十四戒，沙彌違犯了十戒，式叉摩那（Śikṣamāṇā，學戒女）違犯了沙彌尼戒，比丘（Bhikṣu，男出家人）和比丘尼（Bhikṣuṇī，女出家人）違犯了各自的戒律，如果違犯了任何一條戒律，應當一心懺悔。如果不能恢復清凈，是不可能的。除非不是真心懺悔。』這被稱為總相法。", "別相法，例如第四卷開頭所說，是七眾弟子根據各自的身份和戒律級別，修行不同的方法。誦持的咒語也各不相同。例如經中說：『如果有比丘毀犯了四重禁，應當至心憶念此陀羅尼咒，並請一位比丘作為懺悔的主持人。誦咒一千四百遍后，進行一次懺悔，持續八十七日。懺悔完畢后，這些戒根如果不能恢復清凈，是不可能的。』如果見到比丘尼毀犯了八重禁，如果想要滅除八重禁的罪業，需要請一位比丘作為懺悔的主持人，修行九十七日，誦咒四十九遍后，進行一次懺悔，跟隨懺悔主修行。這些惡業如果不能消除，是不可能的。如果有菩薩受持了八重禁后又毀犯了，誦咒六百遍后，進行一次懺悔。懺悔時應當請一位比丘在面前，自己陳述罪過，持續六十七日。在夢中所見的情形如上所述。如果下劣的沙彌、沙彌尼、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士），也需要請一位比丘，誦咒四百遍后，進行一次懺悔。這樣依次進行四十七日後，如上所述，在夢中得見兩種徵兆。", " ", "english_translations": [ "English version:", "According to the scriptures, there are general and specific methods of repentance. The general method, as mentioned at the end of the first volume, is accessible to all seven assemblies. It involves a seven-day intensive practice, reciting three kinds of mantras. The scripture says: 'At that time, the chief addressed Heṅga (name of a deity), saying, if good men and good women wish to hear this Dharma, you should appear in their dreams and manifest your form. If they see your form, you should teach them to practice such true Dharma. If they wish to practice this method, they need to observe a seven-day fast, bathe three times a day, wear clean clothes, and set up a five-colored canopy in front of the Buddha image. Practice this method on the eighth and fifteenth days of each month. If sentient beings commit the five heinous crimes or suffer from leucoderma, it is impossible for them not to be cured. If Bodhisattvas violate the twenty-four precepts, Śrāmaṇeras (novice monks) violate the ten precepts, Śikṣamāṇās (probationary nuns) violate the Śrāmaṇerī (female novice) precepts, Bhikṣus (monks) and Bhikṣuṇīs (nuns) violate their respective precepts, if they violate any of these precepts, they should repent wholeheartedly. It is impossible for them not to be restored to purity, unless they are not sincere in their repentance.' This is called the general method.", "The specific methods, as mentioned at the beginning of the fourth volume, involve different practices for the seven assemblies based on their respective identities and levels of precepts. The mantras recited are also different. For example, the scripture says: 'If a Bhikṣu violates the four major prohibitions, he should wholeheartedly remember this Dhāraṇī mantra and invite a Bhikṣu to be the repentance master. After reciting the mantra one thousand four hundred times, he should perform one repentance, continuing for eighty-seven days. After the repentance is completed, it is impossible for these roots of precepts not to be restored to purity.' If a Bhikṣuṇī is seen to have violated the eight major prohibitions, if she wants to eliminate the sins of the eight major prohibitions, she needs to invite a Bhikṣu to be the repentance master, practice for ninety-seven days, recite the mantra forty-nine times, and then perform one repentance, following the master's practice. It is impossible for these evil karmas not to be eliminated. If a Bodhisattva has received the eight major prohibitions and then violated them, he should recite the mantra six hundred times and then perform one repentance. When repenting, he should invite a Bhikṣu to be in front of him and confess his sins, continuing for sixty-seven days. The situation seen in the dream is as described above. If inferior Śrāmaṇeras, Śrāmaṇerīs, Upāsakas (male lay devotees), and Upāsikās (female lay devotees) also need to invite a Bhikṣu, recite the mantra four hundred times, and then perform one repentance. After doing this sequentially for forty-seven days, as described above, they will see two signs in their dreams." ] }
。當知是沙彌沙彌尼。優婆塞優婆夷。住清凈戒。是名別相行法。問第一卷末。上首七日要心通於七眾。十惡五逆並得消除。何故第四卷初。乃各別行法。日有延促。誦咒亦別。答文殊大悲重請世尊。佛去世后。若有比丘犯於四重。比丘尼犯八重乃至菩薩戒。又沙彌沙彌尼。優婆塞優婆夷犯重禁者。如是等罪當云何滅。佛言。因汝問故我今當說。汝若不問我終不說。今既明懺法各異。日數不同。故知上首七日要心。不可令犯重過者。修行此實法也。何以故。現生所犯業障尤重。若不加其功行。滅罪無由。是以世尊哀愍。文殊致問。濁惡世時救於七眾地獄衰惱。故立別相懺悔。
八十七日懺悔法者(此法唯大比丘應行)
咒曰。
離婆離婆帝 仇呵仇呵帝 陀羅離帝 尼呵羅帝 毗摩離帝 莎訶(懺四重禁誦。一千四百遍已乃一懺悔)
九十七日懺悔法(此唯大比丘尼應行懺八禁)
咒曰。
阿隸離婆其羅帝 羅帝婆摩羅帝 阿摩羅帝 莎訶(如上懺八重禁誦咒四十九遍乃一懺悔)
六十七日懺悔法(此唯受菩薩戒者應修行之)
咒曰。
婆羅隸 仇那羅隸 其那羅隸 伽那隸阿隸那隸 阿帝那帝 阿帝那隸 莎訶(懺八重禁誦咒六百遍。已乃一懺悔)
【現代漢語翻譯】 現代漢語譯本：應當知道，沙彌（Śrāmaṇera，佛教術語，指出家接受十戒的男子）、沙彌尼（Śrāmaṇerikā，佛教術語，指出家接受十戒的女子）、優婆塞（Upāsaka，佛教術語，指在家男居士）、優婆夷（Upāsikā，佛教術語，指在家女居士）安住于清凈戒律，這被稱為別相行法。問：第一卷末尾說，上首七日要心通於七眾，十惡五逆的罪業都能消除。為什麼第四卷開頭，卻是各別行法，日期有長短，誦咒也不同？答：文殊（Mañjuśrī，佛教四大菩薩之一，代表智慧）大悲，再次懇請世尊（釋迦牟尼佛的尊稱）。佛陀去世后，如果有比丘（Bhikṣu，佛教術語，指受過具足戒的男子）犯了四重戒，比丘尼（Bhikṣuṇī，佛教術語，指受過具足戒的女子）犯了八重戒，乃至菩薩戒，以及沙彌、沙彌尼、優婆塞、優婆夷犯了重禁，這些罪業應當如何消除？佛說：因為你的提問，我現在才說。你若不問，我終究不說。現在既然明白懺悔的方法各不相同，日期也不同，所以知道上首七日要心，不可讓犯了重罪的人修行這種實法。為什麼呢？因為現生所犯的業障尤其嚴重，如果不增加功行，消除罪業就沒有途徑。因此世尊哀憫，文殊才提問，爲了在濁惡世時拯救七眾免於地獄的衰惱，所以設立別相懺悔。 八十七日懺悔法（此法唯有大比丘應當修行）：咒語是：離婆離婆帝，仇呵仇呵帝，陀羅離帝，尼呵羅帝，毗摩離帝，莎訶（懺悔四重禁，誦一千四百遍后才懺悔一次）。 九十七日懺悔法（此法唯有大比丘尼應當修行，懺悔八重禁）：咒語是：阿隸離婆其羅帝，羅帝婆摩羅帝，阿摩羅帝，莎訶（如上懺悔八重禁，誦咒四十九遍后才懺悔一次）。 六十七日懺悔法（此法唯有受菩薩戒者應當修行）：咒語是：婆羅隸，仇那羅隸，其那羅隸，伽那隸阿隸那隸，阿帝那帝，阿帝那隸，莎訶（懺悔八重禁，誦咒六百遍后才懺悔一次）。
【English Translation】 English version: It should be known that Śrāmaṇeras (Buddhist term, referring to men who have left home and received the ten precepts), Śrāmaṇerikās (Buddhist term, referring to women who have left home and received the ten precepts), Upāsakas (Buddhist term, referring to lay male followers), and Upāsikās (Buddhist term, referring to lay female followers) abide in pure precepts. This is called the 'separate characteristic practice method'. Question: At the end of the first volume, it says that the seven-day essential mind at the beginning can be applied to the seven assemblies, and the sins of the ten evils and five rebellious acts can be eliminated. Why, at the beginning of the fourth volume, are there separate practice methods, with different durations and different mantras? Answer: Mañjuśrī (one of the four great Bodhisattvas in Buddhism, representing wisdom), with great compassion, repeatedly requested the World Honored One (a respectful title for Śākyamuni Buddha). After the Buddha's passing, if a Bhikṣu (Buddhist term, referring to a fully ordained monk) violates the four major precepts, a Bhikṣuṇī (Buddhist term, referring to a fully ordained nun) violates the eight major precepts, or even the Bodhisattva precepts, and if Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, and Upāsikās violate serious prohibitions, how should these sins be eliminated? The Buddha said: Because of your question, I will now speak. If you had not asked, I would not have spoken. Now that it is clear that the methods of repentance are different, and the durations are different, it is known that the seven-day essential mind at the beginning should not be used by those who have committed serious offenses to practice this real method. Why? Because the karmic obstacles committed in this life are particularly serious. If one does not increase their effort and practice, there is no way to eliminate the sins. Therefore, the World Honored One had compassion, and Mañjuśrī asked the question, in order to save the seven assemblies from the suffering of hell in the turbid and evil age, so the 'separate characteristic repentance' was established. The eighty-seven-day repentance method (this method should only be practiced by great Bhikṣus): The mantra is: 'Lí pó lí pó dì, chóu hē chóu hē dì, tuó luó lí dì, ní hē luó dì, pí mó lí dì, suō hē' (recite this mantra 1400 times to repent the four major prohibitions, then perform one repentance). The ninety-seven-day repentance method (this method should only be practiced by great Bhikṣuṇīs to repent the eight major prohibitions): The mantra is: 'Ā lì lí pó qí luó dì, luó dì pó mó luó dì, ā mó luó dì, suō hē' (as above, recite this mantra 49 times to repent the eight major prohibitions, then perform one repentance). The sixty-seven-day repentance method (this method should only be practiced by those who have received the Bodhisattva precepts): The mantra is: 'Pó luó lì, chóu nuó luó lì, qí nuó luó lì, qié nuó lì ā lì nuó lì, ā dì nuó dì, ā dì nuó lì, suō hē' (recite this mantra 600 times to repent the eight major prohibitions, then perform one repentance).
四十七日懺法(此唯沙彌沙彌尼。優婆塞優婆夷行。式又經雖不說。義亦應行)
咒曰。
律伽羅帝 慕伽羅帝 阿帝摩羅帝 郁伽羅帝 婆羅帝婆座羅蝎帝 座羅蝎帝豆羅奢蝎帝 毗奢蝎帝 離婆蝎帝 婆羅隸阿隸 其羅隸阿隸持羅隸阿隸提蘭隸阿隸 毗羅阿隸莎訶(如上懺犯重禁誦咒四百遍乃一懺悔)
如上懺悔。並請一比丘解內外律儀者(謂大小乘律。及男女二部為懺悔。主也)應自陳罪。向形像前令彼了聞。所求境界如經文說。道場之法。衣服道具。護凈洗浴。一依七日行法不求夢王相。不限人數多少。入道場亦無定曰。力辦即作。若有行者。自檢經文。此略不載(如上所犯。各別行已。然始得行上首懺)。
七日要心上首悔懺法(亦名總相懺法)
咒曰。
南無啒啒[口侄]寫 㗣提易勤 那伽栘彌莎訶 哆[口侄]咃 蒱耆廩婆 郁婆多毗耶 蒱耆廩婆 劣破羅 阿㝹那多[口*侄]咃 復得究追 蒱廩耆婆莎訶
南無摩呵浮陀婢 南無摩呵離波浮陀呵 南無華聚陀羅尼 毗舍阇窒收 郁伽林 袒吒林 窮伽林 怛伽噤 阿隸 那隸那羅隸莎訶(此咒不得用治病患。及為所求)
二者善知識緣。有其三種。一者外護善知識。所謂能荷負眾事供給
【現代漢語翻譯】 現代漢語譯本 四十七日懺法(此唯沙彌（Śrāmaṇera，出家男子）沙彌尼（Śrāmaṇerī，出家女子）。優婆塞（Upāsaka，在家男居士）優婆夷（Upāsikā，在家女居士）行。式又經雖不說。義亦應行)
咒曰。
律伽羅帝 慕伽羅帝 阿帝摩羅帝 郁伽羅帝 婆羅帝婆座羅蝎帝 座羅蝎帝豆羅奢蝎帝 毗奢蝎帝 離婆蝎帝 婆羅隸阿隸 其羅隸阿隸持羅隸阿隸提蘭隸阿隸 毗羅阿隸莎訶(如上懺犯重禁誦咒四百遍乃一懺悔)
如上懺悔。並請一比丘（Bhikṣu，出家男子）解內外律儀者(謂大小乘律。及男女二部為懺悔。主也)應自陳罪。向形像前令彼了聞。所求境界如經文說。道場之法。衣服道具。護凈洗浴。一依七日行法不求夢王相。不限人數多少。入道場亦無定曰。力辦即作。若有行者。自檢經文。此略不載(如上所犯。各別行已。然始得行上首懺)。
七日要心上首悔懺法(亦名總相懺法)
咒曰。
南無啒啒[口侄]寫 㗣提易勤 那伽栘彌莎訶 哆[口侄]咃 蒱耆廩婆 郁婆多毗耶 蒱耆廩婆 劣破羅 阿㝹那多[口*侄]咃 復得究追 蒱廩耆婆莎訶
南無摩呵浮陀婢 南無摩呵離波浮陀呵 南無華聚陀羅尼 毗舍阇窒收 郁伽林 袒吒林 窮伽林 怛伽噤 阿隸 那隸那羅隸莎訶(此咒不得用治病患。及為所求)
二者善知識緣。有其三種。一者外護善知識。所謂能荷負眾事供給
【English Translation】 English version The Forty-Seven Day Repentance Method (This is only practiced by Śrāmaṇeras (novice monks) and Śrāmaṇerīs (novice nuns), Upāsakas (male lay devotees) and Upāsikās (female lay devotees). Although the rules are not mentioned in the scriptures, the meaning should also be practiced).
The mantra says:
律伽羅帝 慕伽羅帝 阿帝摩羅帝 郁伽羅帝 婆羅帝婆座羅蝎帝 座羅蝎帝豆羅奢蝎帝 毗奢蝎帝 離婆蝎帝 婆羅隸阿隸 其羅隸阿隸持羅隸阿隸提蘭隸阿隸 毗羅阿隸莎訶 (As above, repent for serious offenses by reciting the mantra four hundred times for each repentance).
As above, repent and invite a Bhikṣu (monk) who understands the internal and external precepts (meaning the rules of both the Mahayana and Hinayana, and the two divisions of male and female, to be the master of repentance). One should confess one's sins, and let him hear clearly in front of the image. The desired state is as described in the scriptures. The method of the Bodhimaṇḍa (place of enlightenment), clothing, tools, protection, cleansing, and bathing should all follow the seven-day practice. Do not seek the dream king's appearance. There is no limit to the number of people. There is also no fixed day for entering the Bodhimaṇḍa. Do it when you can. If there is a practitioner, check the scriptures yourself. This is omitted here (After each of the above offenses has been practiced separately, then one can begin to practice the chief repentance).
The Seven-Day Essential Mind Chief Repentance Method (also known as the General Appearance Repentance Method)
The mantra says:
南無啒啒[口侄]寫 㗣提易勤 那伽栘彌莎訶 哆[口侄]咃 蒱耆廩婆 郁婆多毗耶 蒱耆廩婆 劣破羅 阿㝹那多[口*侄]咃 復得究追 蒱廩耆婆莎訶
南無摩呵浮陀婢 南無摩呵離波浮陀呵 南無華聚陀羅尼 毗舍阇窒收 郁伽林 袒吒林 窮伽林 怛伽噤 阿隸 那隸那羅隸莎訶 (This mantra should not be used to cure illnesses or for requests).
Secondly, the conditions for good teachers are of three types. The first is the external protection of good teachers, who can bear the burden of public affairs and provide for needs.
所須。將護行人加以善事。猶如慈母養護嬰兒。勿令行人心有所念。二者同行善知識。謂是舊行道人。同行一道。互相勸發離彼我人。若見同行者有情念過生。即應當起悲愍之心如法教導。如人被火燒頭燒衣。救令速滅火。若未滅心不得安。亦如自身為毒所害。更無餘念。但為利益安樂行人。資長法身策勤修進。善和諍訟如水乳合。如同一船得失共之。行者亦爾。勸發未聞同得甘露。乘方便船至薩婆若海。三教授善知識者。謂行道日久親行分明。勝人所印。解內外律相。識遮障知通塞。奉請為道場主。迎來送去日三時禮拜。百味飲食而供養之。當於此人如醫王想。于自己身作癰瘡想。當於此人作天人想。于自己身如三惡道想。當於此人如橋樑想。于自己身如墮溺想。當於此人如正路想。于自己身如迷路想。當於此人生安樂國想。于自己身如牢獄人想。以生重心故。令一切障道罪滅。若無如上之人。但使戒根清凈。浮囊所護。雖不能言詞辯了廣明法相。亦得為次善知識也。
三前方便緣者。七日行道。誦咒令利。至誠禮懺。請十二夢王。求乞見其形相。若感一一相者。方可得行如是懺法。經云。
若有男女。于其夢中修通能飛。懸繒幡蓋從此人後。如是見者。即名祖茶羅。
若有男女于其夢中若見形
【現代漢語翻譯】 現代漢語譯本 所須。守護幫助修行人，用善事對待他們，就像慈母養育嬰兒一樣。不要讓修行人心中有所牽掛。第二種是同行善知識，指的是一起修行的老修行人。他們一同修行，互相勸勉，遠離彼此的分別心。如果看到同行的修行人產生情慾或犯錯，就應當生起悲憫之心，如法教導。就像有人頭或衣服著火，要儘快滅火一樣，如果火未滅，內心就不得安寧。也像自身被毒藥所害一樣，沒有其他念頭，只為利益安樂修行人，增長法身，策勵勤奮修行。要和睦相處，化解爭端，如同水乳交融。如同同坐一條船，得失與共，修行人也應如此。勸勉未聞佛法的人一同獲得甘露法味，乘坐方便之船到達薩婆若（Sarvajna，一切智）海。第三種是教授善知識，指的是修行日久，親身實踐，分明透徹，得到勝人的印可，瞭解內外戒律，認識遮障，知道通達與阻塞之處。要奉請他們作為道場的主持，迎來送往，每天三次禮拜，用各種美味飲食供養他們。應當把此人看作醫王，把自己看作生了癰瘡的人；應當把此人看作天人，把自己看作身處三惡道的人；應當把此人看作橋樑，把自己看作墮入水中之人；應當把此人看作正路，把自己看作迷路之人；應當把此人看作安樂國，把自己看作身處牢獄之人。因為生起恭敬之心，就能使一切障礙修道的罪業消滅。如果沒有上述之人，只要戒律清凈，像浮囊一樣能保護自己，即使不能言辭辯捷，廣明法相，也可以作為次一等的善知識。
三種前方便的因緣：七日修行，誦咒使其靈驗，至誠禮拜懺悔，祈請十二夢王，乞求見到他們的形相。如果感應到其中任何一個形相，才可以進行這樣的懺法。經中說：
如果有男女，在夢中修得神通能夠飛行，有懸掛的幡蓋跟隨在此人身後，像這樣見到，就叫做祖茶羅（？）。
如果有男女在夢中見到某種形...
【English Translation】 English version It is necessary to protect and care for practitioners, treating them with good deeds, just like a loving mother nurturing her infant. Do not let practitioners have any attachments in their minds. The second type is the fellow practitioner as a virtuous friend, referring to experienced practitioners who practice together. They practice together, encouraging each other to stay away from the distinctions of self and others. If they see fellow practitioners develop desires or make mistakes, they should arise compassionate hearts and teach them according to the Dharma. It's like someone whose head or clothes are on fire, needing to quickly extinguish the flames; if the fire is not extinguished, the mind cannot be at peace. It's also like being poisoned, having no other thoughts but to benefit and bring peace to the practitioners, to grow the Dharma body, and to encourage diligent practice. They should live in harmony, resolving disputes like water and milk blending together. Like being on the same boat, sharing gains and losses, practitioners should be like that. Encourage those who have not heard the Dharma to together attain the nectar of Dharma, riding the expedient boat to reach the Sarvajna (Sarvajna, all-knowing) sea. The third type is the teaching virtuous friend, referring to those who have practiced for a long time, personally practiced clearly and thoroughly, have been approved by superior individuals, understand the internal and external precepts, recognize obstacles, and know the places of passage and blockage. They should be invited to be the masters of the Dharma assembly, welcoming and seeing them off, bowing three times a day, and offering them various delicious foods. One should regard this person as a medicine king, and oneself as someone with a carbuncle; one should regard this person as a deva, and oneself as being in the three evil realms; one should regard this person as a bridge, and oneself as someone drowning; one should regard this person as the right path, and oneself as someone lost; one should regard this person as a land of bliss, and oneself as someone in prison. Because of generating a respectful heart, all the sins that obstruct the path of practice can be eliminated. If there is no one like the above, as long as the foundation of precepts is pure, like a floating bladder that can protect oneself, even if one cannot speak eloquently and clearly explain the Dharma characteristics, one can also be a secondary virtuous friend.
The three preliminary expedient conditions: practicing for seven days, chanting mantras to make them effective, sincerely bowing in repentance, praying to the twelve dream kings, and begging to see their forms. If one senses any of these forms, then one can practice this method of repentance. The sutra says:
If there are men and women who, in their dreams, cultivate supernatural powers and are able to fly, with hanging banners and canopies following behind them, seeing this is called Zucha Luo (?).
If there are men and women who see a certain form in their dreams...
像舍利塔廟大眾僧聚。如是見者。即是䈥持羅。
若有男女。于其夢中見國王大臣。著凈潔衣單乘白馬。如是見者。即是茂持羅。
若有男女。于其夢中若見乘象渡于大江。如是見者。即是乾基羅。
若有男女。于其夢中乘于骼駝上于高山。如是見者。即是多林羅(此上五相。是家人相)。
若有比丘。求於此法。于其夢中上于高座轉于般若。如是見者。即是波林羅。
若有比丘。于其夢中到一樹下。上于戒壇授具足戒。如是見者。即是檀林羅。
若有比丘。于其夢中坐佛形像。請召眾僧施設供具。如是見者。即是禪多林羅。
若有比丘。于其夢中見有一樹華果茂盛。于其樹下入禪三昧。如是見者。即是窮伽林羅(此上四相。即是出家比丘相)。
若有大王。于其夢中帶持刀劍遊行四方。見如是者。即是迦林羅(此是國王相)。
若有大臣。于其夢中見有諸人。持諸水瓶洗浴其身。坌種種香著凈潔衣。見如是者。即是窮伽林羅(此是大臣相)。
若有夫人。于其夢中乘于白羊入于深水。于其水中有諸毒蛇。見如是者。即是波林羅(此一國王大臣夫人之相也。問曰。經中但言是夫人相。據何得知是王大臣夫人之相。答曰。上初五相。但言男子女人。即攝
【現代漢語翻譯】 現代漢語譯本： 如果夢見舍利塔廟和大眾僧團聚集在一起，這樣的人就是䈥持羅（音譯，意義不詳）。 如果男女夢見國王大臣，穿著乾淨的衣服，獨自騎著白馬，這樣的人就是茂持羅（音譯，意義不詳）。 如果男女夢見騎著大象渡過大江，這樣的人就是乾基羅（音譯，意義不詳）。 如果男女夢見騎著駱駝登上高山，這樣的人就是多林羅（音譯，意義不詳）（以上五種是居家人的徵兆）。 如果有比丘尋求這種法，夢見登上高座宣講般若，這樣的人就是波林羅（音譯，意義不詳）。 如果有比丘夢見來到一棵樹下，登上戒壇接受具足戒，這樣的人就是檀林羅（音譯，意義不詳）。 如果有比丘夢見坐在佛像旁邊，請召眾僧，準備供養，這樣的人就是禪多林羅（音譯，意義不詳）。 如果有比丘夢見一棵樹，鮮花和果實茂盛，在樹下進入禪定三昧，這樣的人就是窮伽林羅（音譯，意義不詳）（以上四種是出家比丘的徵兆）。 如果有大王夢見佩戴刀劍巡視四方，看到這樣的景象，就是迦林羅（音譯，意義不詳）（這是國王的徵兆）。 如果有大臣夢見許多人拿著水瓶洗浴身體，塗抹各種香料，穿著乾淨的衣服，看到這樣的景象，就是窮伽林羅（音譯，意義不詳）（這是大臣的徵兆）。 如果有夫人夢見騎著白羊進入深水，水中有很多毒蛇，看到這樣的景象，就是波林羅（音譯，意義不詳）（這是國王、大臣夫人的徵兆。問：經中只說是夫人的徵兆，根據什麼得知是國王大臣的夫人？答：前面最初的五種徵兆，只說是男子女人，就包含了所有情況）
【English Translation】 English version: If one dreams of a stupa shrine and a gathering of the Sangha, such a person is a Kshama-dhara (transliteration, meaning unknown). If a man or woman dreams of a king or minister, wearing clean clothes and riding a white horse alone, such a person is a Mau-dhara (transliteration, meaning unknown). If a man or woman dreams of crossing a great river on an elephant, such a person is a Ghana-dhara (transliteration, meaning unknown). If a man or woman dreams of riding a camel up a high mountain, such a person is a Da-lin-dhara (transliteration, meaning unknown) (The above five are signs of householders). If a Bhikshu seeks this Dharma and dreams of ascending a high seat and expounding Prajna, such a person is a Pa-lin-dhara (transliteration, meaning unknown). If a Bhikshu dreams of arriving at the foot of a tree, ascending a platform of precepts, and receiving the complete precepts, such a person is a Tan-lin-dhara (transliteration, meaning unknown). If a Bhikshu dreams of sitting next to a Buddha image, inviting the Sangha, and preparing offerings, such a person is a Chan-duo-lin-dhara (transliteration, meaning unknown). If a Bhikshu dreams of a tree with abundant flowers and fruits, and entering Samadhi under the tree, such a person is a Qiong-jia-lin-dhara (transliteration, meaning unknown) (The above four are signs of ordained Bhikshus). If a great king dreams of carrying a sword and patrolling the four directions, seeing such a sight, he is a Jia-lin-dhara (transliteration, meaning unknown) (This is a sign of a king). If a minister dreams of many people holding water bottles, bathing their bodies, applying various fragrances, and wearing clean clothes, seeing such a sight, he is a Qiong-jia-lin-dhara (transliteration, meaning unknown) (This is a sign of a minister). If a lady dreams of riding a white sheep into deep water, and there are many poisonous snakes in the water, seeing such a sight, she is a Pa-lin-dhara (transliteration, meaning unknown) (This is a sign of the wife of a king or minister. Question: The sutra only says it is a sign of a lady, how do we know it is the wife of a king or minister? Answer: The first five signs only mention men and women, which includes all situations.)
一切俗人盡。然經中更別說。國王大臣之相。故知非前男子攝。今經既別言夫人。非前女人所攝理是國王大臣夫人也。又夫既別舉妻。亦應爾也。又此祖茶羅等十二夢。即魔王發心。護助受持大方等陀羅尼者。是大菩薩也)。
如是見者乃可為說七日行法。
四辦衣緣者。出家在家皆須具備三種衣服。悉須新凈。若無新者。浣故令凈。以香湯渡之。亦得以布衣為上服。若三衣不具足者。應請一知法比丘。作捨墮懺悔。如法受持三衣六物。乃至突吉羅罪。皆鬚髮露。則行成就。如上三種凈衣。一最上凈者。擬入道場中著。一衣次凈。擬從浴處趣道場時著。一衣擬常坐起時著。問在家人三衣。為是俗衣。為是出家衣耶。答經云。一是出家衣(但單縫者為異)此衣擬入道場時著。作三世諸佛法式。雖著出家衣服。然不應剃髮。亦須具楊枝澡豆水瓶食器坐具。如比丘法。將至道場。餘二是俗衣。用同前法。又須辦革屣兩量軟細者。又要須新作大小兩廁。與舊令別。
五行法緣者。月八日十五日可入道場。行人極多數可至十人已還。不應過數。則違教法。行者若多即須別作道場。應作圓壇。縱廣一丈六尺。以香泥塗地。高座置上。請二十四像並座。各高一尺。繒幡二十四口。古鏡一面以鎮道場。作五色圓蓋懸
【現代漢語翻譯】 現代漢語譯本：一切世俗之人皆是如此。然而經文中又特別提到了國王大臣的相貌，因此可知並非之前所說的男子所包含的。現在經文中既然特別提到了夫人，那麼就不是之前所說的女人所包含的，道理上應該是國王大臣的夫人。而且既然丈夫已經單獨列舉了妻子，也應該這樣理解。此外，祖茶羅（Zucha Luo）等十二個夢，就是魔王發心，護持受持《大方等陀羅尼經》的人，他們是大菩薩。
像這樣見解的人，才可以為他說七日行法。
四、準備衣物：出家在家之人，都必須具備三種衣服，都要是新的乾淨的。如果沒有新的，就把舊的洗乾淨，用香湯洗滌。也可以用布衣作為上衣。如果三衣不齊全，應該請一位懂法的比丘，作捨墮懺悔，如法受持三衣六物，乃至突吉羅罪，都要發露懺悔，這樣修行才能成就。如上面所說的三種乾淨的衣服，一件是最乾淨的，準備進入道場時穿；一件是次乾淨的，準備從沐浴的地方去道場時穿；一件是準備平時坐臥時穿。問：在家人的三衣，是俗家的衣服，還是出家的衣服呢？答：經中說，一件是出家的衣服（只是單縫的有所不同），這件衣服準備進入道場時穿，作為三世諸佛的法式。雖然穿著出家的衣服，但是不應該剃髮。也必須準備楊枝、澡豆、水瓶、食器、坐具，如同比丘的規矩，帶到道場。其餘兩件是俗家的衣服，用法和前面一樣。還要準備兩雙柔軟細緻的革屣。還要新建大小兩個廁所，和舊的區分開。
五、修行方法：每月初八、十五可以進入道場。修行的人最多可以到十人，不應該超過這個數目，否則就違背了教法。如果修行的人多，就需要另外建造道場。應該建造圓形壇，縱橫一丈六尺，用香泥塗抹地面，上面放置高座，請二十四尊佛像並排安放，每尊佛像高一尺。懸掛二十四面繒幡，用一面古鏡鎮住道場，製作五色圓蓋懸掛。
【English Translation】 English version: All ordinary people are like this. However, the sutra specifically mentions the appearances of kings and ministers, so it is known that they are not included in the men mentioned earlier. Now that the sutra specifically mentions consorts, then they are not included in the women mentioned earlier, and logically should be the consorts of kings and ministers. Moreover, since husbands have been listed separately from wives, it should be understood in this way as well. Furthermore, the twelve dreams of Zucha Luo (祖茶羅), etc., are the aspiration of the demon king, protecting and upholding the Mahavaipulya Dharani Sutra, they are great Bodhisattvas.
Those who see in this way can be told about the seven-day practice.
Four, preparing clothing: Both ordained and lay people must have three sets of clothing, all of which must be new and clean. If there are no new ones, wash the old ones clean and wash them with fragrant water. Cloth clothing can also be used as the upper garment. If the three robes are not complete, one should invite a knowledgeable Bhikshu to perform a shanda (捨墮) repentance, and uphold the three robes and six articles according to the Dharma, and all dukkhata (突吉羅) offenses must be confessed, then the practice will be accomplished. As mentioned above, of the three sets of clean clothing, one is the cleanest, intended to be worn when entering the daochang (道場, practice place); one is the next cleanest, intended to be worn when going from the bathing place to the daochang; and one is intended to be worn when sitting and lying down. Question: Are the three robes of lay people secular clothes or monastic clothes? Answer: The sutra says that one is a monastic robe (but the single-stitched one is different), this robe is intended to be worn when entering the daochang, as a Dharma style of the Buddhas of the three times. Although wearing monastic clothes, one should not shave one's head. One must also prepare a willow branch, soap beans, a water bottle, eating utensils, and a sitting cloth, like the rules of a Bhikshu, and bring them to the daochang. The other two are secular clothes, and the usage is the same as before. One must also prepare two pairs of soft and delicate leather shoes. It is also necessary to build two new toilets, one large and one small, separate from the old ones.
Five, practice methods: One can enter the daochang on the eighth and fifteenth of each month. The maximum number of practitioners can be ten, and should not exceed this number, otherwise it will violate the teachings. If there are many practitioners, it is necessary to build another daochang. A circular altar should be built, sixteen feet in length and width, and the ground should be smeared with fragrant mud. A high seat should be placed on top, and twenty-four Buddha images should be invited and placed side by side, each Buddha image one foot high. Twenty-four silk banners should be hung, and an ancient mirror should be used to鎮(zhèn, suppress/stabilize) the daochang, and a five-colored round canopy should be made and hung.
于壇上。行人可作五寸下腳床。面向佛坐。氈褥薦席皆須新凈。盡世珍妙嚴飾道場。燒香散華如法供養。日日掃灑。以種種香薰陸棧沈涂末海渚岸香。及以香湯常置一盆。于其板上洗穢入凈。脫故衣及革屣遠置於外。必以新凈之衣入于內凈。無令凈觸混雜。
六供養緣者。隨力所辦。種種飲食一切器物皆以香湯凈之。若如山間不可得處故。須初日一供養。后七日滿一供養。解道場日。請眾僧不限多少。隨力堪能並無妨也。若能廣設悲敬二田最為勝益。若有施主每日供養。故須別設隨有充供。
第二識遮障有四調適(一者洗浴調適。二者飲食調適。三者行道調適。四者坐禪調適)
一洗浴調適者。三時行法調。秋夏內既熱。于洗浴非妨。春冬二時既寒。善須調適。若行人身羸多以水澆腹。則發痢疾妨廢行道。若能將慎調適得所。則無患難不妨行道。若上廁彆著不凈衣。宜以灰汁香湯熟洗三洗。浴時以手薄拭令凈。其浴室極須如法。若有力能辦者。當造四間好舍。悉令相連。間間密隔其內差互。皆安小門悉令相通。莊嚴一間以為道場。其次一間香泥塗地以為凈室。擬安上凈衣服。及供養灰火。其次一間亦以香泥塗治。擬安香湯火爐。一間作浴室及安次衣。行者若欲入道場時。先於浴室凈澡浴。以凈板承
【現代漢語翻譯】 現代漢語譯本： 在壇上，修行人可以準備一個五寸高的矮床，面向佛像坐。氈墊和蓆子都必須是嶄新干凈的。用世間最珍貴的物品莊嚴裝飾道場。焚香、散花，如法供養。每天打掃，用各種香，如熏陸香、棧香、沈香涂末、海渚岸香，以及香湯，經常準備一盆，在木板上洗去污穢，使之潔凈。脫下舊衣服和鞋子，遠遠地放在外面。一定要穿上嶄新干凈的衣服進入內部，保持潔凈，不要讓潔凈與污穢混雜。
六種供養的物品，根據自己的能力準備。各種飲食和一切器物都用香湯洗凈。如果像在山間等無法得到香湯的地方，必須在第一天進行一次供養，之後每七天進行一次供養。在解除道場時，邀請僧眾，不限制人數多少，根據自己的能力，都沒有妨礙。如果能夠廣泛地佈施于悲田和敬田，那是最好最有益處的。如果有施主每天供養，就需要另外準備，隨有隨供。
第二，認識到遮障有四種調適：（一者洗浴調適，二者飲食調適，三者行道調適，四者坐禪調適）
一、洗浴調適：一天三次的行法需要調適。秋天和夏天天氣炎熱，洗浴沒有妨礙。春天和冬天天氣寒冷，需要好好調適。如果修行人身體虛弱，多次用水澆腹部，就會引發痢疾，妨礙行道。如果能夠謹慎調適得當，就不會有患難，不妨礙行道。如果上廁所穿了不乾淨的衣服，應該用灰汁和香湯仔細清洗三次。洗浴時用手輕輕擦拭乾凈。浴室必須如法。如果有能力，應當建造四間好的房屋，全部相連。房間之間緊密隔開，內部交錯，都安裝小門，全部相通。莊嚴一間作為道場，其次一間用香泥塗抹地面作為凈室，用來放置乾淨的衣服和供養的灰火。其次一間也用香泥塗抹，用來放置香湯和火爐。一間作為浴室，用來放置換洗的衣服。修行人如果想要進入道場時，先在浴室裡乾淨地洗浴，用乾淨的木板承接。
【English Translation】 English version: On the altar, the practitioner can prepare a five-inch low bed to sit facing the Buddha. The felt cushions and mats must be new and clean. Adorn the Bodhimanda (Dàochǎng, place of enlightenment) with the world's most precious and wonderful things. Burn incense, scatter flowers, and make offerings according to the Dharma. Sweep and clean every day, using various incenses such as olibanum, costus, agarwood powder, seashore incense, and fragrant soup. Always keep a basin of fragrant soup on the board to wash away impurities and make it clean. Take off old clothes and shoes and place them far away outside. Be sure to wear new and clean clothes to enter the inner sanctum, keeping it clean and not mixing cleanliness with impurity.
For the six kinds of offerings, prepare according to your ability. Wash all kinds of food and all utensils with fragrant soup. If, like in the mountains, fragrant soup is not available, one offering must be made on the first day, and then one offering every seven days. On the day of dissolving the Bodhimanda, invite monks, without limiting the number, according to your ability, and there is no hindrance. If you can widely give to the fields of compassion (bēi tián) and respect (jìng tián), that is the best and most beneficial. If there is a donor who makes offerings every day, it is necessary to prepare separately and provide as available.
Second, recognize that there are four adjustments to overcome obstacles: (1. bathing adjustment, 2. dietary adjustment, 3. walking meditation adjustment, 4. sitting meditation adjustment)
- Bathing adjustment: The practice of the Dharma three times a day requires adjustment. In autumn and summer, when the weather is hot, bathing is not a hindrance. In spring and winter, when the weather is cold, careful adjustment is needed. If the practitioner's body is weak and they repeatedly pour water on their abdomen, it will cause dysentery and hinder the practice of the Way. If one can be careful and adjust properly, there will be no difficulties and it will not hinder the practice of the Way. If one wears unclean clothes to the toilet, one should carefully wash them three times with ash water and fragrant soup. When bathing, gently wipe clean with your hands. The bathroom must be according to the Dharma. If one has the ability, one should build four good houses, all connected. The rooms should be tightly separated, and the interiors staggered, with small doors installed in each, all connected. Adorn one room as a Bodhimanda, the next room should be plastered with fragrant mud as a clean room, to place clean clothes and ashes for offering. The next room should also be plastered with fragrant mud, to place fragrant soup and a stove. One room should be used as a bathroom, to place clothes for changing. When the practitioner wants to enter the Bodhimanda, they should first bathe cleanly in the bathroom, using a clean board to catch the water.
足。赤體入次凈室。入已卻閉門。當以香湯灑身已。香菸熏身之足。然後入上凈室。入已還卻閉門。當著衣服入于道場。若欲出道場時。先入凈室脫去衣服。赤身入于浴室。著次凈衣然後而出。每常如此。若行者要須行道。急時力未能辦如上室者。當近道場之側作一室。與道場相通。若猶不辦者。當以凈席凈縵幕等權時遮障作室。亦得通道場。結凈皆以香泥塗治。如道場無別。擬安上凈衣及以次凈衣。此二衣雖同一室。然須別處莫令相觸。又浴室中安新凈鞋履一緉。澡浴已香湯灌之。並須以楊枝凈口。著凈鞋履。赤身入次凈室。乃至上凈如上所說。雖不及前法護凈亦得行道。若不如是護凈則不如法。徒行無益。乃更招罪。是故行者努力護之。日三時浴者不可闕也。
二飲食調適者。行者以食為命。憑之進道。若過飽則身急。百脈不通。好多沉睡。若過饑則心懸不能觀行。身弱不能行道。若能調適飢飽得所。則身能行道。經云。有命有食。有身有道。依色報命而得法身慧命。若不宜身食不得食之。若強食則發宿病。若識其性。即知此性熱此性冷。此能發病則不可食。此能資補應可食之。若調適得所。七日行法得成。若先來腹內病患。護行法故。忍食白飲白餅即差。勝餘治也。是故行者應善知節度。勿令因食為患閡
【現代漢語翻譯】 現代漢語譯本：
要赤身進入第二間凈室。進入后關上門。應當用香湯灑身，用香菸熏腳。然後進入最裡面的凈室。進入后仍然關上門。應當穿好衣服進入道場。如果想要離開道場時，先進入凈室脫去衣服，赤身進入浴室，穿上第二間凈室的衣服然後出來。每次都應該這樣做。如果修行者需要修行，緊急情況下無法像上面那樣準備房間，應當在靠近道場的地方做一個房間，與道場相通。如果仍然無法做到，應當用乾淨的蓆子、乾淨的幔帳等暫時遮擋做成房間，也可以通往道場。結界清凈都用香泥塗抹，和道場沒有區別。準備好最裡面的凈室的衣服以及第二間凈室的衣服。這兩件衣服雖然在同一個房間，但是必須放在不同的地方，不要讓它們互相接觸。另外，在浴室裡放一雙新的乾淨鞋子。洗澡後用香湯澆灌。並且必須用楊枝凈口，穿上乾淨的鞋子，赤身進入第二間凈室，乃至最裡面的凈室，都如上面所說。雖然不如前面的方法那樣護持清凈，也可以修行。如果不如這樣護持清凈，則不如法，徒勞無益，反而會招致罪過。所以修行者要努力護持。每天三次洗澡不可缺少。
第二，飲食調適。修行者以食物為生命，依靠它來精進修道。如果吃得過飽，身體就會感到不適，百脈不通，容易昏睡。如果餓得過頭，心就會懸空，無法觀想修行，身體虛弱，無法修行。如果能夠調適飢飽，恰到好處，身體就能修行。《經》中說：『有命有食，有身有道。』依靠色身來維持生命，才能得到法身慧命。如果不適合身體的食物就不要吃，如果勉強吃就會引發舊病。如果瞭解食物的性質，就知道這種食物性熱，那種食物性冷，這種食物會引發疾病就不可食用，那種食物能夠滋補身體就應該食用。如果調適得當，七日行法就能成功。如果先前腹內有疾病，爲了護持行法，忍著吃白粥白餅就能痊癒，勝過其他治療方法。所以修行者應該善於節制，不要因為飲食而生病，阻礙修行。
【English Translation】 English version:
You should enter the second clean room naked. After entering, close the door. You should sprinkle fragrant water on your body and fumigate your feet with fragrant smoke. Then enter the innermost clean room. After entering, still close the door. You should put on your clothes and enter the Bodhimanda (道場, place of enlightenment). If you want to leave the Bodhimanda, first enter the clean room, take off your clothes, enter the bathroom naked, put on the clothes from the second clean room, and then come out. You should do this every time. If a practitioner needs to practice and cannot prepare the rooms as described above in an emergency, they should make a room near the Bodhimanda that connects to the Bodhimanda. If it is still not possible, they should temporarily block off a room with clean mats and clean curtains, which can also lead to the Bodhimanda. The purification of the boundary should be done by smearing with fragrant mud, which is no different from the Bodhimanda. Prepare the clothes for the innermost clean room and the clothes for the second clean room. Although these two sets of clothes are in the same room, they must be placed in different places and not allowed to touch each other. In addition, place a new pair of clean shoes in the bathroom. After bathing, pour fragrant water on them. You must also use a willow branch to cleanse your mouth, put on clean shoes, and enter the second clean room naked, and then the innermost clean room, as described above. Although it is not as protective of purity as the previous method, you can still practice. If you do not protect purity in this way, it is not in accordance with the Dharma, and it is useless and will only lead to sin. Therefore, practitioners should strive to protect it. Bathing three times a day is indispensable.
Second, regulate your diet. Practitioners take food as life and rely on it to advance in the path. If you eat too much, your body will feel uncomfortable, your meridians will be blocked, and you will be prone to drowsiness. If you are too hungry, your mind will be suspended, unable to contemplate and practice, and your body will be weak and unable to practice. If you can regulate your hunger and fullness appropriately, your body will be able to practice. The Sutra says: 'There is life, there is food, there is body, there is the path.' Relying on the physical body to maintain life, you can obtain the Dharma body and wisdom life. If the food is not suitable for your body, do not eat it. If you force yourself to eat it, it will trigger old illnesses. If you understand the nature of food, you will know that this food is hot in nature and that food is cold in nature. If this food can cause illness, it should not be eaten. If that food can nourish the body, it should be eaten. If you regulate it properly, the seven-day practice will be successful. If you have had internal abdominal problems before, enduring to eat white porridge and white cakes for the sake of protecting the practice will heal you, which is better than other treatments. Therefore, practitioners should be good at moderation and not let illness arise from food, hindering practice.
也。
三行道調適者。行道必藉腳以進步。善須將護也。可作氈鞋蒲革。務令寬大細軟。勿使研腳生瘡。行若過急腳即楚痛。行若過緩法復不成。若先太急后則致患。故須初行道時三日徐行。漸調適已疾行非妨。若是寒時行疾風扇下分冷。則腹內脹滿發痢。即宜加坐令下分暖。治之即差。行者當須善識對治。為之利益。若對治睡眠可加行。行若散動可加坐為對治也。
四坐禪調適者。加趺正坐。以左腳置右腳上。以左手置右手上。牽衣近身對臍。開口三吐胸中穢氣。開口吐熱氣。閉口內冷氣。然後閉口齒才相拄。閉眼才斷外光。然後平面而住以要言之。令身不寬不急。若寬則頭低垂。若急則胸背煩痛。故不寬不急是身調相。當調息令不澀不滑。若出入有聲及不細即是滑相。若結滯不通則是澀相。若隨息連綿微微然遍諸毛孔出入。則資補四大易得禪定。取要言之。可自耳聽不聞聲者。是息調相。當調心令不浮不沈。若覺觀攀緣則是浮相。若無所記錄即是沈相。浮則可以止攝歸心性。知性不動。沈則可以觀察起。令念慮明白。雖無能觀所觀。而法性平等非垢非凈。即是實性。然此實性。不為二十五有生死所垢。亦不為萬行所凈。是則垢凈雙泯。無垢無凈猶如虛空。名為畢竟清凈。亦名心性真如心性法界。諸佛
【現代漢語翻譯】 現代漢語譯本：
三、行道調適：行路必須藉助雙腳來前進，所以要好好保護它們。可以製作氈鞋或用蒲草、皮革製作鞋子，務必使其寬大柔軟，不要讓鞋子磨腳導致生瘡。走路如果過快，腳就會疼痛；走路如果過慢，就無法完成修法。如果一開始走得太快，之後就會導致問題。所以，剛開始行道時，三天內要慢慢行走，逐漸適應后，快步行走也沒有妨礙。如果是寒冷的時候，快速行走時風從下身吹來，導致下身受涼，那麼腹內就會脹滿，引發痢疾。這時就應該增加坐禪的時間，讓下身溫暖起來，這樣治療就能痊癒。行者應當善於識別並對治這些情況，從而獲得利益。如果爲了對治睡眠，可以增加行禪的時間。如果行禪時心散亂，可以增加坐禪的時間來對治。
四、坐禪調適：採用跏趺坐的姿勢端正坐好，將左腳放在右腳上，將左手放在右手上，拉起衣服靠近身體對準肚臍。張開口三次吐出胸中的濁氣，張開口吐出熱氣，閉上口吸入冷氣。然後閉上嘴，牙齒輕輕相碰，閉上眼睛，稍微遮斷外面的光線。然後平視前方，保持不動。總而言之，要讓身體不鬆不緊。如果身體鬆弛，頭就會低垂；如果身體緊張，胸背就會煩悶疼痛。所以，不鬆不緊是身體調和的狀態。應當調整呼吸，使其不澀不滑。如果呼吸時有聲音，或者呼吸不細微，那就是滑相。如果呼吸結滯不通暢，那就是澀相。如果呼吸綿長細微，遍佈全身毛孔出入，那麼就能滋養四大，容易獲得禪定。簡要地說，可以自己用耳朵聽，聽不到呼吸的聲音，這就是呼吸調和的狀態。應當調整心，使其不浮不沉。如果覺觀攀緣外境，那就是浮相；如果心中空無一物，那就是沉相。對於浮躁，可以用止觀來收攝心，使其迴歸本性，明白本性是不動的。對於昏沉，可以用觀察來提起心，使念頭清晰明白。雖然沒有能觀的主體和所觀的對象，但法性是平等的，不垢不凈，這就是實性。然而，這個實性，不會被二十五有（指欲有、色有、無色有這三界中的二十五種存在狀態）的生死所污染，也不會被萬行所凈化。這樣就是垢凈雙泯，無垢無凈，猶如虛空。這被稱為畢竟清凈，也稱為心性真如、心性法界，是諸佛的境界。
【English Translation】 English version:
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Adjusting Walking Meditation: Walking requires the use of feet to advance, so they must be well protected. Felt shoes or shoes made of reeds or leather can be made, ensuring they are wide, soft, and comfortable, preventing chafing and sores. If walking is too fast, the feet will ache; if walking is too slow, the practice will not be accomplished. If it is too fast at the beginning, it will cause problems later. Therefore, when starting walking meditation, walk slowly for the first three days. Gradually adjusting, fast walking is not a hindrance. If it is cold, walking fast with the wind blowing from below will cause the lower body to become cold, leading to abdominal distension and dysentery. In this case, increase sitting meditation to warm the lower body, and treatment will bring recovery. Practitioners should be good at recognizing and counteracting these conditions to gain benefits. To counteract sleepiness, increase the time spent in walking meditation. If the mind is scattered during walking meditation, increase the time spent in sitting meditation to counteract it.
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Adjusting Sitting Meditation: Sit upright in the lotus position (padmasana), placing the left foot on the right thigh and the left hand on the right hand. Pull the clothing close to the body, aligning it with the navel. Open the mouth and exhale three times to expel impure air from the chest, exhaling hot air and inhaling cool air through the closed mouth. Then, close the mouth with the teeth lightly touching, and close the eyes, slightly blocking out external light. Then, look straight ahead and remain still. In short, the body should be neither too loose nor too tight. If the body is too loose, the head will droop; if the body is too tight, the chest and back will feel agitated and painful. Therefore, neither too loose nor too tight is the state of bodily harmony. Adjust the breath so that it is neither rough nor smooth. If there is sound during inhalation or exhalation, or if the breath is not subtle, it is a smooth sign. If the breath is blocked and not flowing, it is a rough sign. If the breath is continuous, subtle, and permeates all the pores of the body, it will nourish the four elements (earth, water, fire, and wind) and easily attain samadhi (禪定). In short, listen with your own ears; if you cannot hear the sound of your breath, it is a sign of breath harmony. Adjust the mind so that it is neither agitated nor dull. If thoughts cling to external objects, it is an agitated sign; if the mind is blank and without recollection, it is a dull sign. For agitation, use calming techniques to gather the mind and return it to its nature, knowing that the nature is unmoving. For dullness, use observation to uplift the mind, making thoughts clear and distinct. Although there is no subject who observes and no object that is observed, the Dharma nature is equal, neither defiled nor pure; this is the true nature. However, this true nature is not defiled by the cycle of birth and death in the twenty-five realms of existence (twenty-five bhava), nor is it purified by the myriad practices. Thus, defilement and purity are both extinguished, neither defiled nor pure, like empty space. This is called ultimate purity, also called the true suchness of mind-nature, the Dharma realm of mind-nature, which is the realm of all Buddhas.
之本源。一切眾生之實際。正觀了達無間現前。是名思惟諸佛一實。
第三禁法者(一者七日要心及誦咒。二者請師受戒及發露。三者見善惡業相。及法王子。不得向他人說也)
一者七日要心及誦咒遍奉請三尊在。道場內。則有七日要期。無作戒法生起。更不得餘事。中途有廢一。則違前要心。作禁法不成。則令善心有間不得相續。二則行法不成。於後若更行道。還有障閡事起。行者必當慎之。行道法者有其三種。謂上中下。良為行人強羸不等行有遲速。上品行者二十一週。中品行者十六週。下品行者十二週。一週有一百二十匝。誦咒一百二十遍為一週。取角為志。若始此角還終此角。行道及誦咒。齊始齊終。不得剩一步少一字。不得欠一步剩一字。常須行與咒俱以為數定。若唯數行道法亦不成。若唯數咒為遍。法亦不成。壞於禁法。若同行道人俱行俱誦。是則齊好。其中若遲駛不等禁法不成。若人人捉珠。各自數遍復不齊好。可預調習令熟遲駛齊等。從容共行一百二十遍。不高不下不緩不急。誦咒令自耳聽分明不得錯謬。但令用心為正。則作法成就。必不得生雜念間斷。遲亦無妨。但取二十一週為上(次十六。下十二)。
二奉請懺悔主受戒發露者。請一比丘解內外律者。為懺悔主。若受戒時
【現代漢語翻譯】 現代漢語譯本：這是萬物之本源，一切眾生的真實狀態。通過正確的觀察，可以毫無阻礙地直接領悟。這被稱為思惟諸佛的真實。
第三個禁法（一、七日內必須專心致志並誦咒。二、請師父授戒並懺悔。三、見到善惡業的景象以及法王子，都不得向他人談論）。
第一，七日內必須專心致志並誦咒，虔誠地奉請三寶（佛、法、僧）降臨道場。這樣，就會有七日的期限，無作戒法自然生起，期間不得做其他事情。如果中途有任何中斷，就違背了之前的專心致志，禁法就無法完成，導致善心間斷，無法相續。這樣，修行就無法成功。以後如果再次修行，還會有障礙出現，修行者必須謹慎。修道的方法有三種，即上、中、下。這是因為修行人的根器強弱不同，修行速度有快有慢。上品修行者需要二十一週，中品修行者需要十六週，下品修行者需要十二週。每一週有一百二十圈。誦咒一百二十遍為一週。用角作為標記。如果從這個角開始，又回到這個角結束，行道和誦咒要同時開始，同時結束。不得多走一步，少念一個字。必須始終保持行道和誦咒同步進行，以確定數量。如果只計算行道，修行就無法成功。如果只計算誦咒的遍數，修行也無法成功，會破壞禁法。如果同行的人一起行道，一起誦咒，這樣最好。如果其中有人速度不一致，禁法就無法完成。如果每個人都拿著念珠，各自計數，也不好。可以預先練習，使速度一致。從容地一起行走一百二十遍，不高不低，不快不慢。誦咒時要讓自己的耳朵聽得清楚，不得出錯。只要用心專注，修行就能成功。切記不要產生雜念，中斷修行。速度慢一點也沒關係，但要以上品二十一週為標準（其次是十六週，再次是十二週）。
第二，奉請懺悔主（指精通戒律的比丘）受戒懺悔。請一位精通內外戒律的比丘作為懺悔主。在受戒時
【English Translation】 English version: This is the origin of all things, the true state of all sentient beings. Through correct contemplation, one can directly realize it without any hindrance. This is called contemplating the one reality of all Buddhas.
The third prohibition (1. One must be single-minded and chant mantras for seven days. 2. One must invite a teacher to receive precepts and confess. 3. One must not tell others about the appearances of good and evil karma, and the Dharma Prince).
First, one must be single-minded and chant mantras for seven days, sincerely inviting the Three Jewels (Buddha, Dharma, Sangha) to descend upon the Dharma assembly. In this way, there will be a seven-day period, and the uncreated precepts will naturally arise, and one must not do other things during this period. If there is any interruption in the middle, it violates the previous single-mindedness, and the prohibition cannot be completed, causing the interruption of good thoughts and the inability to continue. In this way, the practice cannot be successful. If one practices again in the future, there will still be obstacles, and the practitioner must be cautious. There are three types of practice methods, namely, superior, middle, and inferior. This is because the capacity of practitioners is different, and the speed of practice is different. Superior practitioners need twenty-one weeks, middle practitioners need sixteen weeks, and inferior practitioners need twelve weeks. Each week has one hundred and twenty circuits. Chanting the mantra one hundred and twenty times is one week. Use a horn as a marker. If it starts from this horn and ends at this horn again, the walking meditation and chanting should start at the same time and end at the same time. Do not take one step more or miss one word. One must always keep the walking meditation and chanting synchronized to determine the number. If only the walking meditation is counted, the practice cannot be successful. If only the number of mantra recitations is counted, the practice cannot be successful, and the prohibition will be broken. If the people walking together walk and chant together, this is the best. If some people's speeds are inconsistent, the prohibition cannot be completed. If everyone holds prayer beads and counts separately, it is also not good. You can practice in advance to make the speed consistent. Walk leisurely together one hundred and twenty times, not too high, not too low, not too fast, not too slow. When chanting the mantra, make sure your ears can hear clearly and do not make mistakes. As long as you focus your mind, the practice will be successful. Remember not to have distracting thoughts and interrupt the practice. It doesn't matter if the speed is slower, but the standard should be twenty-one weeks for the superior (followed by sixteen weeks, and then twelve weeks).
Second, invite the repentance master (referring to a Bhikkhu who is proficient in the precepts) to receive the precepts and confess. Please invite a Bhikkhu who is proficient in both internal and external precepts as the repentance master. When receiving the precepts
師將至。大眾于佛像前。為受二十四重戒。行者起殷重心。如渴思飲。如饑遇食。如死得脫。若生此心。必能發方等凈戒。無作戒法任運增長。自要其心七日行法。受此戒時隨心遠志。乃至菩提受持此戒。皆鬚髮究竟不退轉心。若欲行此法者。須識真偽可同行。不必是道伴。應當三呼共行此法。發大精進。勇猛不怯。能建大志。有大忍力。乃可共行。從今發心至妙菩提。修學此法。如不能發弘誓心。但為隨時小善。終不能以此實法相應。若於道場三尊前。不得委臥勒拄著地。不得語言調戲及睡。並作法不成。唯除道場主說法誠勸也。發露者可人各就師盡所憶者。急皆發露可條疏。依此判相。知罪滅盡不盡。故經云。懺悔有二種。一者真實懺悔。所謂發露向人。二者虛妄懺悔。謂不發露覆藏眾罪。罪轉益深禁法不成。如欲染衣不卻垢膩。雖加水色外增其垢。如欲治癰不令決破。終身抱疾如人掘樹。更以糞壞壅根。終年茂盛。如是懺悔罪終不滅。
三者見善惡業相。及十法王子等。不得向人說。唯得向師一人說決疑。行者過去今生。雖造種種眾行。不出總別二業。一總相業現。二別相業現。總相業者。不出善惡兩業。若從來不行道。覺觀覆蔽心目。善惡業皆不現。經云。一切眾生如大富盲人。雖有種種法寶而不得見
【現代漢語翻譯】 現代漢語譯本 師父即將到來。大眾在佛像前，準備接受二十四重戒。修行者生起深切的虔誠之心，就像口渴的人渴望飲水，飢餓的人遇到食物，瀕臨死亡的人獲得解脫一樣。如果能生起這樣的心，必定能夠發起方等凈戒，無作戒法自然而然地增長。自己要約束內心，用七天的時間修行此法。受戒時要隨順自己的心願，立下長遠的目標，乃至證得菩提都要受持此戒。都必須發起究竟不退轉的決心。如果想要修行此法，必須辨別真偽，才可以一起修行。不一定非要是道友，應當三次呼喚，共同修行此法。發起大精進，勇猛而不怯懦，能夠建立遠大的志向，有很大的忍耐力，才可以一起修行。從現在發起菩提心，直至證得無上菩提，都要修學此法。如果不能發起弘大的誓願心，只是爲了隨時的微小善事，最終不能與這真實之法相應。如果在道場三寶（佛、法、僧）前，不得隨意躺臥，不得倚靠柱子著地，不得言語嬉戲以及睡覺，否則作法不會成功。除非是道場的主持說法誠懇勸導。發露懺悔的人，可以各自向師父儘自己所能回憶的罪過，趕緊全部發露，可以寫成條文疏記。依據這些來判斷罪業是否滅盡。所以經中說：『懺悔有兩種，一是真實的懺悔，就是發露向人；二是虛妄的懺悔，就是不發露而隱瞞罪過。』罪過反而會更加深重，禁法也不會成功。就像想要染色衣服，卻不去除污垢，即使加上水和顏色，反而會增加污垢。就像想要治療癰瘡，卻不讓它決破，終身都會抱病。就像有人挖掘樹木，反而用糞便來壅塞樹根，終年都不會茂盛。像這樣的懺悔，罪業終究不會滅除。
第三，見到善惡業相，以及十法王子（指觀世音、彌勒等十位菩薩）等，不得向人訴說，只能向師父一人訴說以決斷疑惑。修行者過去今生，雖然造作種種修行，都離不開總相和別相兩種業。一是總相業顯現，二是別相業顯現。總相業，不出善惡兩種業。如果從來不修行，覺觀遮蔽心目，善惡業都不會顯現。經中說：『一切眾生就像大富有的盲人，雖然有種種法寶卻不能看見。』
【English Translation】 English version The master is about to arrive. The assembly is in front of the Buddha statue, preparing to receive the twenty-four major precepts. The practitioner arises with a deep sense of reverence, like a thirsty person longing for water, a hungry person encountering food, or a dying person gaining liberation. If one can generate such a mind, one will surely be able to initiate the pure precepts of the Vaipulya (extensive) teachings, and the non-intentional precept dharma will naturally grow. One must restrain one's mind and practice this dharma for seven days. When receiving these precepts, one should follow one's heart's desires and set long-term goals, even until attaining Bodhi, one must uphold these precepts. All must generate the ultimate, irreversible resolve. If one wishes to practice this dharma, one must distinguish between truth and falsehood in order to practice together. It does not necessarily have to be a fellow practitioner; one should call out three times and practice this dharma together. Generate great diligence, be courageous and not timid, be able to establish great aspirations, and have great patience in order to practice together. From now on, generate the Bodhi mind, until attaining supreme Bodhi, one must study this dharma. If one cannot generate a grand vow, but only seeks small acts of kindness from time to time, one will ultimately not be able to correspond with this true dharma. If one is in the presence of the Three Jewels (Buddha, Dharma, Sangha) in the Dharma hall, one must not lie down casually, lean against pillars on the ground, engage in playful talk or sleep, otherwise the practice will not succeed, unless the host of the Dharma hall sincerely persuades with Dharma talks. Those who confess can each confess to the master as much as they can remember, and quickly confess everything, which can be written into articles and notes. Based on these, judge the characteristics to know whether the sins are completely extinguished or not. Therefore, the sutra says: 'There are two kinds of repentance, one is true repentance, which is to confess to others; the other is false repentance, which is to conceal sins without confessing.' Sins will become even deeper, and the forbidden dharma will not succeed. It's like wanting to dye clothes but not removing the dirt; even if you add water and color, it will only increase the dirt. It's like wanting to treat a carbuncle but not letting it break open; you will be sick for life. It's like someone digging up a tree and using manure to block the roots; it will never flourish. Such repentance will never extinguish sins.
Third, upon seeing the appearances of good and evil karma, as well as the Ten Dharma Princes (referring to the ten Bodhisattvas such as Avalokiteśvara and Maitreya), one must not tell others, but only tell the master alone to resolve doubts. Practitioners, in their past and present lives, although they have created various practices, cannot escape the two types of karma: general and specific. One is the manifestation of general karma, and the other is the manifestation of specific karma. General karma does not go beyond the two types of good and evil karma. If one has never practiced, and the mind and eyes are covered by perception and observation, neither good nor evil karma will appear. The sutra says: 'All sentient beings are like wealthy blind people, who have all kinds of Dharma treasures but cannot see them.'
。行者不可以過去習因難知。若行道功成。行者罪垢除滅。心路清凈善惡皆現。喻如水鏡澄明眾像皆現。若善惡業現者。不出四恩。所謂過去今生。經負貸師僧父母國王。信施財物相現。或五逆相現。所謂殺父母。殺和尚阿阇梨。出佛身血。殺阿羅漢破轉法輪僧。現身白癩。若能至心懺悔業轉病除相現。或可侵犯三寶及經知事。互用三寶物相現。或可作三寶田不還稅直。或用三寶凈人及牛車力。或偷盜三寶園果等。如是等相現時。師自當別不可文載。問曰。用三寶物。花聚所不攝。云何現耶。答曰。經雖不說。因行道心凈故現。行人若見相知負三寶物。可迴心向三寶。懺悔求乞倍償。若許多少相不復現者。即知罪滅。若雖少猶相現者。將知行者過去今生負貸三寶過多不可備償。故救疾經云。佛物出手十倍。法物七倍。僧物五倍。若年淹積不可憶知。行者今生復無依報。廣更求乞則妨行道。復惱檀越。行人爾時須知。轉心從今生盡菩提際。當乞三寶申寬。誓當不負愿勿障道。乃至成就法身。一時報償也。複次若能為三寶種得一千株果樹。滅一切罪。若直為三寶種此心則狹。後人取食即得大罪。若種時普愿。一切眾生食者皆發菩提心。後人食者大得功德。複次若能教化。得一千人發菩提心。一切罪皆悉消滅。若不得化一百
邪見人。亦得罪滅。若不得但教化。得一一闡提。發菩提心一切罪消滅二善相現者。善有二種。一者散善。二者定善。若散善者。多是行人過去今生習報兩業。若行人於行道及坐中。見解釋戒律篇聚輕重。即是過去習報業現。若定中唸唸欲清凈。護持禁戒思惟罪過。怖畏心生自識輕重。改往修來發露懺悔。即是習業現。或見今生行檀事報業現。欲心中唸唸欲行檀行佈施。此是習業現。或見供養三寶父母師僧。營齋設會造塔造寺。並是習業相現。或見講說大小二乘聽學讀誦。此是習業現。或意欲聽習大小二乘。思義難問答無窮盡。此是過去今生聽學聞思修慧業現也。若定善相現者。或是行者過去今造坐禪懺悔。或修阿那般那。欲界散心得發欲界未到地。根本初禪定。善業相現。或根本凈禪特勝通明。過去定習定善業相現。或意欲修阿那般那。自然息道調適。身心輕微調和柔軟。此是今生習定善業相現。或見死屍狼藉。或見骨人自身及外人。皆悉是骨人。節節相拄。唯見不凈蟲膿。無有我人厭惡世間。此是過去習定善業相現。或心中唸唸欲繫心修九相八背舍等觀。能破貪慾唸唸相續。厭惡世間一切皆舍。安心修道更無餘念此是今生習定善業相現。此二甘露門。能破下地眾生利使。覺觀心。病鈍使貪慾心病既除。三昧現前慧
【現代漢語翻譯】 現代漢語譯本 邪見之人，也能滅罪。如果不能，但能教化，使一闡提（斷絕善根的人）生起菩提心，一切罪業都能消滅，兩種善相顯現。善有二種：一是散善，二是定善。如果是散善，多是修行人過去今生所習的報應之業。如果修行人在行道或坐禪中，見到解釋戒律篇章的輕重，這就是過去所習的報應之業顯現。如果在禪定中唸唸想要清凈，護持禁戒，思惟罪過，生起怖畏之心，自己明白罪過的輕重，改過自新，發露懺悔，這就是習業顯現。或者見到今生行佈施的報應之業顯現，心中唸唸想要行佈施，這就是習業顯現。或者見到供養三寶（佛、法、僧）、父母、師僧，舉辦齋會，建造佛塔、寺廟，都是習業之相顯現。或者見到講說大小乘佛法，聽聞學習、讀誦經典，這是習業顯現。或者想要聽聞學習大小乘佛法，思索義理，提出疑問，解答無窮無盡，這是過去今生聽聞學習、聞思修慧的業力顯現。如果是定善之相顯現，或是修行人過去今生修習坐禪懺悔，或是修習阿那般那（Anapana，數息觀），欲界散亂之心得以開發，達到欲界未到地定，根本初禪定，這是善業之相顯現。或是根本凈禪，特別殊勝，通達明瞭，這是過去修習禪定的定善業力顯現。或者想要修習阿那般那，自然氣息調和，身心輕微，調和柔軟，這是今生修習定善業力顯現。或者見到屍體狼藉，或者見到骨人，自身及他人，都全部是骨人，骨節相連，只見到不凈的蟲膿，沒有我人的分別，厭惡世間，這是過去修習定善業力顯現。或者心中唸唸想要繫心修習九想觀、八背舍等觀，能夠破除貪慾，唸唸相續，厭惡世間一切，全部捨棄，安心修道，更沒有其他念頭，這是今生修習定善業力顯現。這兩種甘露門，能夠破除下地眾生的利使（五利使，即薩迦耶見、戒禁取見、疑見、貪慾、嗔恚），覺觀之心，病鈍使貪慾之心病除，三昧（Samadhi，禪定）現前，智慧生起。
【English Translation】 English version Even those with wrong views can have their offenses extinguished. If not, then by teaching and transforming even an Icchantika (one who has severed their roots of goodness) to generate Bodhicitta (the mind of enlightenment), all offenses will be eradicated, and two kinds of virtuous signs will appear. There are two types of goodness: scattered goodness and concentrated goodness. Scattered goodness often manifests as the karmic retributions from past and present lives of the practitioner. If a practitioner, while walking or sitting in meditation, sees explanations of the gravity of precepts and disciplinary codes, this is the manifestation of past karmic retributions. If, in meditation, one constantly desires purity, upholds precepts, contemplates transgressions, feels fear, understands the gravity of one's offenses, corrects past mistakes, and confesses with remorse, this is the manifestation of habitual karma. Or, seeing the karmic retribution of giving in this life, with a constant desire to practice generosity and giving, this is the manifestation of habitual karma. Or, seeing offerings to the Three Jewels (Buddha, Dharma, Sangha), parents, teachers, and monks, organizing vegetarian feasts, building pagodas and temples, these are all manifestations of habitual karma. Or, seeing the teaching of the Great and Small Vehicles (Mahayana and Hinayana), listening, learning, and reciting scriptures, this is the manifestation of habitual karma. Or, desiring to listen to and learn the Great and Small Vehicles, contemplating their meanings, asking difficult questions, and answering endlessly, this is the manifestation of the wisdom of hearing, thinking, and cultivating from past and present lives. If concentrated signs of goodness appear, it may be that the practitioner has cultivated seated meditation and repentance in the past and present, or practiced Anapana (mindfulness of breathing), developing the scattered mind of the desire realm and reaching the state of the Unreached Realm of Desire, the fundamental first Dhyana (meditative state). This is the manifestation of virtuous karma. Or, the fundamental pure Dhyana is especially excellent, clear, and bright, which is the manifestation of past habitual and concentrated virtuous karma. Or, desiring to practice Anapana, the breath naturally becomes regulated, the body and mind feel light, harmonious, and soft, this is the manifestation of the virtuous karma of practicing concentration in this life. Or, seeing corpses scattered about, or seeing skeletons, oneself and others all as skeletons, with joints connected, seeing only impure worms and pus, without the perception of self or others, and feeling disgust for the world, this is the manifestation of past habitual and concentrated virtuous karma. Or, constantly desiring to focus the mind and cultivate the Nine Contemplations and Eight Deliverances, which can break through greed, with continuous thoughts of disgust for everything in the world, abandoning all, peacefully cultivating the path, and having no other thoughts, this is the manifestation of the virtuous karma of practicing concentration in this life. These two gates of nectar can break through the fetters of beings in the lower realms, the mind of perception and contemplation, and the dullness that causes the illness of greed. Once the illness of greed is removed, Samadhi (concentration) appears, and wisdom arises.
解開發。此是三藏中世間出世間定善。習報兩業相現。若行者過去今生曾學菩薩藏。今因懺悔故。世間出世間。定慧善業皆現。或對治覺觀故。隨止分攝歸。或意念念自欲止心一緣。因此過去今生習定。功德善業開發相現。或對治沈惛故。隨觀分察起闇心。或意念念自欲隨觀。觀心明白。過去今生習慧功德善業現。或現在對治愛見兩惑。止觀俱隨。或意念念自欲修止觀。故名俱分。問曰。何故前止無觀次觀無止。俱分故止觀變明。答曰。為治見愛偏病。今為治見愛兩病故雙明。二分同類者。止觀調適互為方便。或如欲修觀。先以止為方便。息外粗心方便修觀。是則止為觀方便。如欲修止先以觀破惛闇心。了達心性明白。方便安心心性。是則觀為止方便。故名二分同類。此是菩薩藏世間定善。習報兩業相現。若行者因此調心。定力既強煩惱輕薄。能發一切禪一切禪有三種。一者現法樂住禪。二者出生三昧禪。三者利益眾生禪。此三種攝一切菩薩藏究竟無餘。何以故。如現法樂住禪。即攝中道第一義諦三昧。如利益眾生禪。即攝□諦三昧。出生三昧禪。即攝真諦三昧。得此三諦三昧。名三昧王。一切三昧悉入其中。具二十五三昧。亦名首楞嚴三昧。具足百八三昧。能見佛性住大涅槃。此是菩薩出世間定善業開發也。三者若
於七日道場內。若見七日道場主。及見十法王子。隨見一王子等。並不得向他人說。即得障道罪青盲愚癡等病。從是上來法相併不得說。壞於禁法。唯除師一人決疑。問曰。何故有相可識。有不可識耶。答曰。相有二種。一者標相。二者現相。若是過去隔生忘卻。多是標相現。才令覺知則不可識。若是現在相。多是現相則事近。行人亦見即識。如若不識師為判之。若著者懺悔即謝也。
第四內律要決二意(一明五篇戒滅不滅相。二明十惡十善業滅不滅相)
第二別明善惡業現者。行人繫心思惟諸佛實法。至心精勤加其功德。有種種善惡業現。
一明犯五篇戒滅不滅相者。若業相現者。行者若於夢中及行坐中。若見無頭無手無腳。或見無衣深坑。及余破器。當知是犯初篇戒相。行者若於夢中及坐中。若見人無耳鼻。身體缺破諸根不具。及諸穢器。或見多欲男女。生染污心共相抱持。當知是犯第二篇戒相現。行者若於夢中及行坐中。若見形容憔悴著垢膩衣。及乘破車畏身墮落。見已憂愁。或見身體無衣纜縷破壞。當知是犯第三篇戒相現。行者若於夢中及行坐中。若見破缽空器黑色衣裳。或見酒漿非時食啖。更相排蕩。當知是犯第三篇中九十事戒相現。行者若於夢中及行坐中。若見所有境界暯暯不能明凈
【現代漢語翻譯】 現代漢語譯本：在七日道場內，如果見到七日道場主，以及見到十法王子（Dharmaraja，佛陀的兒子，指菩薩），無論見到哪一位王子，都不得向他人說。說了就會得到障道罪，以及青盲、愚癡等疾病。從這以上所說的法相都不得說，會破壞禁法。除非是向師父一人請教，以解決疑惑。問：為什麼有的相可以識別，有的卻不能識別呢？答：相有兩種，一是標相，二是現相。如果是過去隔世忘記的，多是標相顯現，才剛讓人覺知，就不可識別了。如果是現在的相，多是現相，因為事情臨近，修行人也容易見到並識別。如果不能識別，就請師父來判斷。如果執著于這些相，懺悔后就會消解。
第四內律要決二意（一、說明五篇戒滅與不滅的相狀；二、說明十惡十善業滅與不滅的相狀）。
第二，分別說明善惡業顯現的情況。修行人專心致志地思惟諸佛的真實教法，至誠精勤地增加功德，就會有種種善惡業顯現。
一、說明觸犯五篇戒滅與不滅的相狀。如果業相顯現，修行人在夢中或行坐中，如果見到沒有頭、沒有手、沒有腳，或者見到沒有衣服的深坑，以及破損的器物，應當知道這是觸犯初篇戒的相狀。修行人在夢中或坐中，如果見到人沒有耳鼻，身體殘缺破損，諸根不全，以及各種污穢的器物，或者見到充滿慾望的男女，生起染污心互相擁抱，應當知道這是觸犯第二篇戒的相狀顯現。修行人在夢中或行坐中，如果見到形容憔悴，穿著骯髒油膩的衣服，以及乘坐破車，害怕自身墮落，見到後感到憂愁，或者見到身體沒有衣服，只有破爛的繩子，應當知道這是觸犯第三篇戒的相狀顯現。修行人在夢中或行坐中，如果見到破缽、空器、黑色衣裳，或者見到飲酒、吃非時食，互相推搡，應當知道這是觸犯第三篇中的九十事戒的相狀顯現。修行人在夢中或行坐中，如果見到所有境界昏暗不明凈。
【English Translation】 English version: Within the seven-day retreat, if one sees the master of the seven-day retreat, or sees any of the ten Dharmarajas (Dharmaraja, sons of the Buddha, referring to Bodhisattvas), one must not speak of it to others. Speaking of it will result in the sin of obstructing the path, as well as illnesses such as blue blindness and foolishness. All the Dharma appearances mentioned above must not be spoken of, as it will destroy the forbidden Dharma. Only the teacher can be consulted to resolve doubts. Question: Why are some appearances recognizable, while others are not? Answer: There are two types of appearances: the indicative appearance and the present appearance. If it is something forgotten from a past life, it is mostly the indicative appearance that appears. Just as one becomes aware of it, it becomes unrecognizable. If it is a present appearance, it is mostly the present appearance, because the matter is near, and the practitioner can easily see and recognize it. If one cannot recognize it, ask the teacher to judge it. If one is attached to these appearances, repentance will resolve it.
The fourth internal precepts' essential decisions have two meanings: (1) clarifying the appearances of the five categories of precepts being extinguished or not extinguished; (2) clarifying the appearances of the ten evil and ten good karmas being extinguished or not extinguished.
Secondly, separately clarifying the manifestation of good and evil karma. When a practitioner focuses their mind on contemplating the true Dharma of all Buddhas, and diligently increases their merits with utmost sincerity, various good and evil karmas will manifest.
First, clarifying the appearances of violating the five categories of precepts being extinguished or not extinguished. If karma appearances manifest, if a practitioner sees in a dream or while walking or sitting, something without a head, without hands, without feet, or sees a deep pit without clothes, or broken vessels, one should know that this is the appearance of violating the first category of precepts. If a practitioner sees in a dream or while sitting, people without ears or noses, bodies that are broken and incomplete, with incomplete faculties, or various unclean vessels, or sees men and women full of desire, giving rise to defiled minds and embracing each other, one should know that this is the appearance of violating the second category of precepts. If a practitioner sees in a dream or while walking or sitting, a haggard appearance, wearing dirty and greasy clothes, or riding in a broken cart, fearing falling, and feeling sorrow upon seeing it, or sees a body without clothes, only broken ropes, one should know that this is the appearance of violating the third category of precepts. If a practitioner sees in a dream or while walking or sitting, a broken bowl, an empty vessel, black clothing, or sees drinking wine, eating untimely food, pushing each other, one should know that this is the appearance of violating the ninety precepts in the third category. If a practitioner sees in a dream or while walking or sitting, all the realms are dim and unclear.
。心不悅樂身體沉重於所行行不得滋味。當知是犯第四篇提舍尼戒。及前後方便。六聚及七聚破戒相現。善相現者。若見惡相已至心懺悔。破戒罪滅已善相即現。夫欲修道受法。先須凈戒。戒若清凈法得增長。隨輕重之相悉現在前。行者若於夢中及行坐中。若見頭戴寶冠。身被瓔珞。身相微妙。當知即是行者懺悔初篇戒凈相現。行者若於夢中及行坐中。若見寶鬘在行人頂上。或見端正之人諸根具足。當知懺悔第二篇凈戒相現行者若於夢中及行坐中。若見細滑薄衣。或見嚴整行人。執持衣缽威儀清凈。當知行者懺悔第三篇戒凈相現。行者若於夢中及行坐中。若見完器鮮白。色衣僧事和合。或見清凈飯佛及僧。當知行者懺第三篇九十事戒凈相現。行者若於夢中及行坐中。若自覺身柔軟舉動輕利。于所學法心生歡悅。當知行者懺第四篇戒凈相現。及前後方便。第六第七戒凈相現。略示出五篇一翻善惡相。其間子細自非行證口決豈可文載。
二明十惡十善業滅不滅者。行者業相雖復眾多。不出十善十惡。行者藉懺悔力故。皆現在前。十惡業者。行者若於夢中及行坐中。若見境界粗惡。眾人執持刀杖更相殘害。或見人畜來索命。或見斷道嗔罵。或見多病人壽命短促。當知是殺生業相現。行者于夢中。若見滓粕垢穢衣裳服飾
【現代漢語翻譯】 現代漢語譯本：如果內心不快樂，身體感到沉重，對於所做的事情無法感受到滋味，應當知道這是觸犯了第四篇提舍尼戒（Tissaniya，應懺悔罪），以及前後的方便。六聚（六種罪）和七聚（七種罪）的破戒之相顯現。善相顯現是指，如果見到惡相后至誠懺悔，破戒的罪業消滅，那麼好的徵兆就會顯現。想要修道接受佛法，首先必須清凈戒律。如果戒律清凈，佛法才能增長。各種輕重不同的徵兆都會在面前顯現。修行者如果在夢中或者行住坐臥中，如果看見自己頭戴寶冠，身披瓔珞，身體相貌微妙，應當知道這就是修行者懺悔初篇戒（Parajika，波羅夷罪）清凈之相顯現。修行者如果在夢中或者行住坐臥中，如果看見寶鬘在修行者的頭頂上，或者看見端正的人諸根完備，應當知道這是懺悔第二篇戒（Sanghadisesa，僧殘罪）清凈之相顯現。修行者如果在夢中或者行住坐臥中，如果看見細滑輕薄的衣服，或者看見莊嚴整齊的修行人，手持衣缽，威儀清凈，應當知道修行者懺悔第三篇戒（Aniyata，不定罪）清凈之相顯現。修行者如果在夢中或者行住坐臥中，如果看見完整的器皿，鮮艷潔白的顏色，僧團事務和諧融洽，或者看見清凈的飯食供佛及僧，應當知道修行者懺悔第三篇九十事戒（Nissaggiya Pacittiya，捨墮罪）清凈之相顯現。修行者如果在夢中或者行住坐臥中，如果自覺身體柔軟，舉動輕盈便利，對於所學的佛法內心生起歡喜，應當知道修行者懺悔第四篇戒（Pacittiya，單墮罪）清凈之相顯現，以及前後的方便，第六篇（Thullaccaya，偷蘭遮罪）第七篇（Dukkata，惡作罪）戒清凈之相顯現。這裡簡略地指出了五篇（五種戒律）的善惡之相的轉變。其中的詳細內容，如果不是親身修行證悟，口頭傳授，怎麼可以用文字記載呢？ 二、說明十惡業和十善業的消滅與不消滅。修行者的業相雖然非常多，但都離不開十善和十惡。修行者憑藉懺悔的力量，這些業相都會顯現在面前。十惡業是指：修行者如果在夢中或者行住坐臥中，如果看見境界粗糙惡劣，眾人拿著刀槍互相殘殺，或者看見人和動物來索命，或者看見有人斷路嗔罵，或者看見很多人疾病纏身壽命短促，應當知道這是殺生業的相顯現。修行者如果在夢中，如果看見污穢的殘渣，骯髒的衣服服飾。
【English Translation】 English version: If the mind is not joyful, the body feels heavy, and one cannot taste the flavor of what is being done, know that this is a violation of the fourth Tissaniya (Tissaniya, requiring confession) rule, as well as the preceding and subsequent means. The signs of breaking the rules of the six groups (six kinds of offenses) and seven groups (seven kinds of offenses) appear. The appearance of good signs means that if one sincerely repents after seeing bad signs, the sins of breaking the rules are eliminated, and then good omens will appear. If you want to cultivate the Tao and receive the Dharma, you must first purify the precepts. If the precepts are pure, the Dharma will grow. All kinds of signs, both light and heavy, will appear before you. If a practitioner sees himself wearing a jeweled crown and adorned with necklaces, with a subtle physical appearance, in a dream or while walking, sitting, or lying down, he should know that this is the appearance of the practitioner's repentance and purification of the first Parajika (Parajika, expulsion offense) rule. If a practitioner sees a jeweled garland on the top of the practitioner's head, or sees a dignified person with complete faculties, in a dream or while walking, sitting, or lying down, he should know that this is the appearance of the purification of the second Sanghadisesa (Sanghadisesa, formal meeting offense) rule. If a practitioner sees fine, smooth, and thin clothes, or sees solemn and orderly practitioners holding robes and bowls with pure deportment, in a dream or while walking, sitting, or lying down, he should know that this is the appearance of the purification of the third Aniyata (Aniyata, undetermined offense) rule. If a practitioner sees complete utensils, bright white colors, harmonious Sangha affairs, or sees pure food offered to the Buddha and Sangha, in a dream or while walking, sitting, or lying down, he should know that this is the appearance of the purification of the third ninety Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation with forfeiture) rule. If a practitioner feels his body is soft, his movements are light and convenient, and joy arises in his heart for the Dharma he is learning, in a dream or while walking, sitting, or lying down, he should know that this is the appearance of the purification of the fourth Pacittiya (Pacittiya, expiation) rule, as well as the preceding and subsequent means, and the purification of the sixth Thullaccaya (Thullaccaya, grave offense) and seventh Dukkata (Dukkata, offense of wrong doing) rules. This is a brief indication of the transformation of good and bad signs in the five sections (five kinds of precepts). The detailed content in between, if it is not personally practiced and realized, and orally transmitted, how can it be recorded in writing? 2. Explaining the extinction and non-extinction of the ten evil deeds and ten good deeds. Although the karmic appearances of practitioners are very numerous, they are inseparable from the ten good deeds and ten evil deeds. By the power of repentance, these karmic appearances will appear before the practitioner. The ten evil deeds refer to: If a practitioner sees rough and evil realms, people holding knives and weapons and killing each other, or sees people and animals coming to demand their lives, or sees someone blocking the road and scolding, or sees many people suffering from diseases and having short lives, in a dream or while walking, sitting, or lying down, he should know that this is the appearance of the karma of killing. If a practitioner sees filthy dregs and dirty clothes and ornaments in a dream.
。或見雜衣寶物來在腳下。或見倉庫破壞。或見自身荒怖處黑山巖穴。或見貧窮人來。或負他債。當知即是偷盜業相現。行者若於夢中及行坐中。若見大山巖青色崩頹墮落。斷遏道路。或見大水浩漫。或見染境掫臆。遮斷不得通。或見對境即起染心。或見眷屬非法。當知是淫慾相現。行者于夢中及行坐中。若見粗惡之事。更相誹謗。或被他誑惑迷失正路。雖自有理枉抑不申。當知是妄語業相現。行者若於夢中及行坐中。若見兩山障閡音信不通。或見親友離隔眷屬不和。當知是兩舌相現。行者若於夢中及行坐中。若聞惡聲振吼。心懷驚怖無處自容。或見有人罵言。汝欺我我今報汝。或見有人更相鬥諍。當知是惡罵相現。行者若於夢中及行坐中。若見吐氣出口下如糟粕。或見自口發言吃澀不出。設有音辭不自明瞭。以告前人人不信受。當知綺語業相現。行者若於夢中及行坐中。若見云起猶如黑風。或見多欲之者貪著果報。或見五塵境界紛亂在前。或見自身陷沒不能自出。當知是貪慾相現。行者若於夢中及行坐中。若見七寶山雲霧覆蔽。變成土石。心生怖畏。或見有人揮手打捶忿恨恚怒。或見人來為作惱亂。或見有人來牽衣將去。悔謝不解。或見毒蛇遍地吐毒向人。當知即是嗔恚相現。行者若於夢中若行坐中。若見雜砂礫石
【現代漢語翻譯】 現代漢語譯本：或者看見各種各樣的衣服和寶物出現在腳下，或者看見倉庫被破壞，或者看見自己身處荒涼恐怖的黑色山巖洞穴，或者看見貧窮的人前來，或者揹負著他人的債務，應當知道這就是偷盜的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見巨大的山巖青色崩塌墜落，阻斷道路，或者看見大水浩浩蕩蕩，或者看見被染污的境界遮蔽胸口，無法通過，或者看見面對境界就生起染污之心，或者看見眷屬行為不合法度，應當知道這是淫慾的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見粗暴惡劣的事情，互相誹謗，或者被他人欺騙迷惑而迷失正確的道路，即使自己有理也被冤枉壓制無法申訴，應當知道這是妄語的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見兩座山阻礙隔斷，音訊不通，或者看見親友離散隔離，眷屬不和睦，應當知道這是兩舌的業相顯現。修行者如果在夢中或者行住坐臥中，如果聽見惡劣的聲音震動怒吼，心中懷著驚恐害怕無處容身，或者看見有人罵道：『你欺騙我，我現在報復你。』或者看見有人互相爭鬥，應當知道這是惡口謾罵的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見吐出的氣息像酒糟一樣，或者看見自己口中說話遲鈍澀滯說不出來，即使有言辭也不清楚明白，告訴別人別人也不相信接受，應當知道這是綺語的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見雲彩升起像黑色的狂風，或者看見貪慾很多的人貪戀執著果報，或者看見五塵（色、聲、香、味、觸）境界紛亂地出現在眼前，或者看見自己陷落沉沒無法自拔，應當知道這是貪慾的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見七寶山被雲霧覆蓋遮蔽，變成泥土石頭，心中產生恐懼害怕，或者看見有人揮手打罵，忿恨惱怒，或者看見有人前來製造惱亂，或者看見有人前來拉扯衣服要帶走，後悔謝罪也無法解決，或者看見毒蛇遍地吐毒面向人，應當知道這就是嗔恚的業相顯現。修行者如果在夢中或者行住坐臥中，如果看見各種各樣的沙子礫石 （譯註：五塵，即色塵、聲塵、香塵、味塵、觸塵，是色、聲、香、味、觸五種外境，能染污人們的心識，故稱五塵。）
【English Translation】 English version: Or seeing various clothes and treasures appearing under one's feet, or seeing warehouses being destroyed, or seeing oneself in desolate and terrifying black mountain caves, or seeing poor people coming, or being in debt to others, one should know that this is the manifestation of the karma of stealing. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees huge mountains and rocks of cyan color collapsing and falling, blocking the road, or sees vast floods, or sees defiled realms obstructing the chest, making it impossible to pass, or sees defiled thoughts arising when facing objects, or sees family members behaving unlawfully, one should know that this is the manifestation of the karma of lust. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees crude and evil things, mutual slander, or being deceived and misled by others, losing the right path, even if one is justified but unjustly suppressed and unable to appeal, one should know that this is the manifestation of the karma of false speech. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees two mountains obstructing and separating, with no communication, or sees relatives and friends scattered and separated, and family members in disharmony, one should know that this is the manifestation of the karma of divisive speech. If a practitioner, in dreams or while walking, standing, sitting, or lying down, hears evil sounds shaking and roaring, with fear in the heart and nowhere to hide, or sees someone cursing, 'You deceived me, now I will retaliate against you,' or sees people fighting each other, one should know that this is the manifestation of the karma of harsh speech. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees breath exhaled like dregs, or sees oneself speaking sluggishly and unable to speak clearly, even if there are words, they are not clear and understandable, and when told to others, they do not believe or accept them, one should know that this is the manifestation of the karma of frivolous speech. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees clouds rising like black winds, or sees those with much desire clinging to the rewards, or sees the realms of the five dusts (form, sound, smell, taste, touch) appearing chaotically before one's eyes, or sees oneself trapped and unable to escape, one should know that this is the manifestation of the karma of greed. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees the Seven Treasure Mountains covered and obscured by clouds and mist, turning into mud and stones, with fear arising in the heart, or sees someone waving their hands, hitting and scolding, with resentment and anger, or sees someone coming to create disturbances, or sees someone coming to pull at clothes and take them away, with regret and apology unable to resolve the situation, or sees poisonous snakes all over the ground spitting poison at people, one should know that this is the manifestation of the karma of anger. If a practitioner, in dreams or while walking, standing, sitting, or lying down, sees various kinds of sand and gravel (Note: The five dusts, namely form, sound, smell, taste, and touch, are the five external realms that can defile people's minds, hence they are called the five dusts.)
坌污行人。若見前境覆如斷云來闇。行人令心路冥塞不知趣向。或見黑象交橫。或見邊地之人不信三寶。心懷諂曲猶豫。或見退戒還俗。當知即是邪見相現。此略出十種粗事。十惡業相現。行者若見如是惡已。若能至心懺悔。十惡業滅。爾時善相自現。行者若見黑色變為白黃色。眾生相視其心悅樂敬愛無厭。當知是懺殺生業滅相現。若見寶樹華果具足。或見諸財物。眾人互相賞遺。當知是懺盜業滅相現。若見蓮華滿閻浮提。或見眾人皆從華化生。或見前人為說清白之法。當知懺淫業滅相現。若見有人示七寶城。城內人民示其精妙堂舍。其心歡喜轉面余方亦見。當知是懺妄語業滅相現。行者若見眾集聚說和合法。聚會歡娛慶樂。當知是懺兩舌罪業滅相現。若見大路凈潔。遠行人歸慈心慰問。如父如母。或聞稱讚三寶音聲。當知是惡罵業滅相現。行者若見善知識誡勸精進。說真法要心生信樂。如說修行。當知是綺語業滅相現。行者若見身受大苦惱。忽自警悟。皆是計有身心。為眾苦之本。骨節虛假種種諸蟲。自見己身。如大地獄一切火然。焚燒淨盡。當知是貪慾業滅相現。行者若見一切憔悴眾生。變成端正和顏相向。天開日現一切光明。或見枯木茂盛。當知是瞋恚業滅相現。行者若見如意寶珠雨一切寶。眾生採用無盡或見
比丘執持應器愛樂心生。或見比丘為說勝法。呼之共入三昧。當知是邪見業滅相現。良由行人懺悔功成十善標相現已無量。何況其中現相百千萬品不可具述。問曰。相貌無量。行者修行各別。得法亦異。何一類耶。答曰。初云略示。行者令知行道有此境界。直明五篇中一戒七支犯相。或緣貪起。或緣瞋起。或緣癡起。三七二十一犯相。有二十一持相。亦二十一初受戒時。始從阿鼻獄上至佛身。遍三千大千世界有情無情。皆發無作戒。約一戒明持犯眾多。乃至大小乘不可說不可計微塵無邊故。持犯相亦無邊。或標相。或現相。不可文載。行者若自久行。或教人行。如上方法一一成就。自他既明。與經中皆合。佛不虛說。唯除不至心及緣不具。非可如何。若此救急之法。定能滅罪增壽長福。若無如是知識。及新學三昧心強行者。此則如經中明得遮道法。如不善咒捉于毒蛇。十惡十善及障道法。亦不可計。行者爾時自以智力斟酌。或他為決疑。莫見一相應生邪見。何以故。相相不同隱顯輕重有異心。若明瞭如鏡凈好醜自現。問曰。諸法實相無有善惡之相。云何行諸佛實法而有相現。答曰。諸法實相無相。能示世間之相。行者行道不念相不念無相。但觀心實性。心凈則一切法凈。心盡則一切法盡。但心心增上功成相現。喻如水
【現代漢語翻譯】 現代漢語譯本 比丘如果執持應器（僧人使用的食器）而生起愛戀之心，或者看見其他比丘宣說殊勝的佛法，就招呼他們一同進入三昧（禪定），應當知道這是邪見之業即將滅除的徵兆顯現。這是因為修行人懺悔的功德圓滿，十善的標誌已經顯現，其數量是無量的。更何況其中顯現的徵兆有成百上千種，無法全部詳盡地描述。有人問：『（懺悔的）相貌有無量種，修行人的修行方法也各有不同，所獲得的法益也不同，怎麼能歸為一類呢？』回答說：『最初只是略微地展示，讓修行人知道在修行的道路上有這樣的境界。』直接說明五篇（五種戒律）中一條戒律的七支（構成要素）的違犯之相，或者因為貪慾而生起，或者因為嗔恨而生起，或者因為愚癡而生起。三種原因各有七種違犯之相，總共二十一種違犯之相，也有二十一種持守之相。也是二十一種最初受戒的時候，從阿鼻地獄向上直到佛身，遍及三千大千世界的一切有情和無情眾生，都發起無作戒（一種自然而然持戒的力量）。就一條戒律來說明持戒和犯戒的情況有很多，乃至大乘和小乘都無法用不可說、不可計數、微塵般無邊的數量來形容。所以，持戒和犯戒的相貌也是無邊的，或者只是標誌性的，或者已經顯現出來，無法用文字記載。修行人如果自己長期修行，或者教導他人修行，按照上述方法一一成就，自己和他人都能明白，與經書中的說法都相符，佛陀所說的話不是虛妄的。除非是不至誠用心，以及因緣不具足，那就沒有辦法了。如果使用這種救急的方法，一定能夠滅除罪業，增長壽命，增長福報。如果沒有這樣的知識，以及新學三昧而心意浮躁的修行人，這就如同經中所說的得到遮道法（阻礙修行的法）。如同不善於使用咒語的人去抓毒蛇一樣。十惡、十善以及障礙修道的法，也是不可計數的。修行人這個時候要用自己的智慧來衡量，或者請他人來決斷疑惑，不要看見一種徵兆就產生邪見。為什麼呢？因為徵兆與徵兆不同，有隱蔽和顯現、輕微和嚴重的差別。心如果明瞭，如同鏡子一樣清凈，好和丑自然會顯現。有人問：『諸法的實相沒有善惡之相，為什麼修行諸佛的實法卻有相顯現呢？』回答說：『諸法的實相是沒有相的，但能夠顯示世間的相。修行人在修行的時候，不要執著于相，也不要執著于無相，只要觀察心的真實本性。心清凈，則一切法都清凈；心止息，則一切法都止息。只是因為心心相續不斷地增上，功德成就，所以相就顯現出來。』比喻就像水一樣。
【English Translation】 English version If a Bhikshu (Buddhist monk) cherishes attachment while holding his alms bowl, or if he sees another Bhikshu expounding the supreme Dharma (Buddhist teachings) and invites him to enter Samadhi (meditative state) together, know that this is a sign of the imminent cessation of the karma of wrong views. This is because the practitioner's repentance is complete, and the signs of the Ten Virtues have already appeared immeasurably. Moreover, the manifestations within are numerous, numbering in the hundreds of thousands, and cannot be fully described. Someone asks: 'The appearances (of repentance) are immeasurable, and the methods of practice of practitioners are different, and the benefits obtained are also different, how can they be classified into one category?' The answer is: 'Initially, it is only a brief demonstration, to let the practitioner know that there are such realms on the path of practice.' It directly explains the offenses of the seven branches (constituent elements) of one precept in the five sections (five categories of precepts), arising from greed, or arising from hatred, or arising from ignorance. There are seven offenses for each of the three causes, totaling twenty-one offenses, and there are also twenty-one aspects of upholding. Also, twenty-one when first receiving the precepts, starting from Avici Hell upwards to the Buddha's body, throughout the three thousand great thousand worlds, all sentient and insentient beings generate the non-active precepts (a natural power of upholding precepts). Taking one precept as an example, there are many situations of upholding and violating precepts, even the Mahayana (Great Vehicle) and Hinayana (Small Vehicle) cannot be described with unspeakable, uncountable, dust-like boundless numbers. Therefore, the appearances of upholding and violating precepts are also boundless, either symbolic or already manifested, which cannot be recorded in writing. If a practitioner practices for a long time himself, or teaches others to practice, and achieves each of the above methods, both himself and others can understand, and it is consistent with the statements in the scriptures, and the words of the Buddha are not false. Unless there is no sincerity, and the conditions are not complete, then there is no way. If this emergency method is used, it will definitely eliminate sins, increase lifespan, and increase blessings. If there is no such knowledge, and the practitioner who is new to Samadhi and has a restless mind, this is like obtaining the obstructing Dharma (Dharma that hinders practice) as described in the scriptures. It is like someone who is not good at using mantras to catch a poisonous snake. The Ten Evils, the Ten Virtues, and the Dharma that obstructs the path are also countless. At this time, the practitioner should use his own wisdom to weigh things, or ask others to resolve doubts, and do not generate wrong views upon seeing one sign. Why? Because signs are different from signs, there are differences in concealment and manifestation, lightness and severity. If the mind is clear, like a clean mirror, good and bad will naturally appear. Someone asks: 'The true nature of all Dharmas (phenomena) has no good or bad aspects, why do signs appear when practicing the true Dharma of all Buddhas?' The answer is: 'The true nature of all Dharmas is without form, but it can show the forms of the world. When a practitioner practices, he should not be attached to form, nor should he be attached to formlessness, but only observe the true nature of the mind. If the mind is pure, then all Dharmas are pure; if the mind ceases, then all Dharmas cease. It is only because the mind continues to increase, and merits are achieved, that signs appear.' The analogy is like water.
盆處之密室。雖無心分別而眾相自現。問曰。相現之時真偽難知。云何可得別識而取捨耶。答曰。真偽實自難識。若好知識自為決定。雖然行者四儀一切相不得取。不得舍。若念想觀除能見般若。若取如人取虛空。若舍如人舍虛空。平等法界亦復如是。修行分中廣明條教。此不可載矣。
方等三昧行法(終)
【現代漢語翻譯】 現代漢語譯本： 在隱蔽的房間里靜坐。即使沒有刻意去分別，各種景象也會自然顯現。有人問：『景象顯現的時候，真假難以分辨，要怎樣才能辨別並取捨呢？』回答說：『真假確實難以分辨，如果遇到好的善知識自然會為你決斷。』雖然如此，修行人在行住坐臥一切時，對於任何景象都不能執取，也不能捨棄。如果執著于念想觀，就會失去見到般若（Prajna，智慧）的機會。如果執取，就像人試圖抓住虛空；如果捨棄，就像人試圖捨棄虛空。平等的法界（Dharmadhatu，宇宙萬法的本體）也是如此。在修行部分中已經詳細說明了這些教條，這裡就不再贅述了。
《方等三昧行法》（終） English version: Sitting in a secluded chamber. Even without intentional discrimination, various appearances will naturally manifest. Someone asks: 'When appearances manifest, it is difficult to distinguish between true and false. How can one discern and choose?' The answer is: 'Indeed, it is difficult to distinguish between true and false. If you encounter a good Kalyanamitra (Kalyanamitra, spiritual friend), they will naturally make a determination for you.' Nevertheless, practitioners should neither grasp nor reject any appearances in all activities, whether walking, standing, sitting, or lying down. If one clings to thoughts and contemplations, one will lose the opportunity to see Prajna (Prajna, wisdom). If one grasps, it is like a person trying to grasp the void; if one rejects, it is like a person trying to discard the void. The equal Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe) is also like this. These precepts have been explained in detail in the section on practice, so they will not be repeated here.
《The Practice Method of Fangdeng Samadhi》 (End)
【English Translation】 Sitting in a secluded chamber. Even without intentional discrimination, various appearances will naturally manifest. Someone asks: 'When appearances manifest, it is difficult to distinguish between true and false. How can one discern and choose?' The answer is: 'Indeed, it is difficult to distinguish between true and false. If you encounter a good Kalyanamitra (Kalyanamitra, spiritual friend), they will naturally make a determination for you.' Nevertheless, practitioners should neither grasp nor reject any appearances in all activities, whether walking, standing, sitting, or lying down. If one clings to thoughts and contemplations, one will lose the opportunity to see Prajna (Prajna, wisdom). If one grasps, it is like a person trying to grasp the void; if one rejects, it is like a person trying to discard the void. The equal Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe) is also like this. These precepts have been explained in detail in the section on practice, so they will not be repeated here. 《The Practice Method of Fangdeng Samadhi》 (End)