盡法忍、盡法智斷欲界繫七結;盡比忍、盡比智斷色、無色界繫十二結。
Practices of patience with the Dharma and the wisdom of the Dharma end the Seven Mental Knots that entangle us in the Desire Realm and the Twelve Mental Knots that entangle us in the Formless Realm.
道法忍、道法智斷欲界繫八結;道比忍、道比智斷色、無色界繫十四結。
The path of patience with the Dharma and the path of knowledge of the Dharma end the Eight Mental Knots that entangle us in the Desire Realm. The path of relative patience and the path of relative knowledge end the 14 Mental Knots that entangle us in the Form and Formless Realms.
道比智是名須陀般那(下子上子),實知諸法相。
The path of relative knowledge is called srotapānna (下子上子), those who truly know all marks of the Dharma.
[0280b05] 是十六心能,十五心中利根名隨法行,鈍根名隨信行。是二人未離欲,名初果向。
The 16 Mindstates enable the sharp sense faculties in the 15 mindstates; this is called the Practicing in Accord with the Dharma. Dull sense faculties are called Practicing in Accord with Faith. Secondly, for those who have not parted with desire, they are called those at the level of the First Fruition.
先未斷結,得十六心,名須陀般那。若先斷六品結,得十六心,名息忌陀伽迷(秦言一來)。
They have acquired the 16 Mindstates; they are called srotapānnas. For those who have ended the Six Grades of Mental Knots and acquired the 16 Mindstates, they are called sakṛdāgāmins (meaning "once-returner").
若先斷九品結,得十六心,名阿那迦迷(秦言不來)。先未離欲,斷八十八結故,名須陀般那;復次無漏果善根得得,故名須陀般那。
Those who have first severed the nine grades of mental knots and acquired the 16 Mindstates are called anāgāmins (meaning "none-returner"). For those who have not parted with desire but have ended their 88 Mental Knots, they are called srotapānnas. Furthermore, since they have the good roots to enjoy the result of non-outflow, they are therefore called srotapānnas.
利根名見得,鈍根名信愛。思惟結未斷,餘殘七世生,若思惟結三種斷,名家家三世生。
Those with sharp sense faculties are called those who acquire views; those with dull sense faculties are called those who love faith. Their mental knots of thinking have not yet ended and they shall become reborn for yet another seven lifetimes. If the three types of mental knots end, then they will become reborn in a family for three lifetimes.
聖道八分、三十七品名流,流向涅槃,隨是流行,故名須陀般那,是為佛初功德子。惡道得脫,三結斷,三毒薄,名息忌陀伽迷。復次欲界結九種(上上、上中、上下、中上、中中、中下、下上、下中、下下),見諦斷、思惟斷。
The Eightfold Proper Path and the 37 Means are streams that lead us to nirvana. Those who follow this stream are srotapānnas. They are disciples of the Buddha who have an initial amount of merit and will escape the evil realms. Those whose three mental knots have ended and three poisons have thinned are called sakṛdāgāmins. Furthermore, there are nine types of knots in the Desire. Their views of the truth have severed and their thoughts have ended.
[0280b17] 若凡夫人,先以有漏道,斷欲界繫六種結,入見諦道十六心中,得名息忌陀伽迷。
If ordinary individuals were to use methods of outflow to first end the Six Types of Mental Knots that entangle us in the Desire Realm, they will enter the path of seeing the truth. They acquire the 16 Mindstates and are called sakṛdāgāmins.
若八種斷,入見諦道第十六心中,一種名息忌陀伽迷果向呵那伽迷。
[0280b21] 若佛弟子得須陀般那,單斷三結,欲得息忌陀伽迷,是思惟斷欲界繫九種結、六種斷,是名息忌陀伽迷八種斷;是名一種息忌陀伽迷果向阿那伽迷。
[0280b24] 若凡夫人先斷欲界繫九種結,入見諦道第十六心中,名阿那伽迷;若得息忌陀伽迷進,斷三種思惟結,第九解脫道,名阿那伽迷。
[0280b27] 阿那伽迷有九種:今世必入涅槃阿那伽迷,中陰入涅槃阿那伽迷,生已入涅槃阿那伽迷,懃求入涅槃阿那伽迷,不懃求入涅槃阿那伽迷,上行入涅槃阿那伽迷,至阿迦尼吒入涅槃阿那伽迷,到無色定入涅槃阿那伽迷,身證阿那伽迷行向阿羅漢阿那伽迷。
There are nine types of anāgāmins: anāgāmins who will definitely enter nirvana in this lifetime; anāgāmins who will enter nirvana during mid-skandha body; anāgāmins who became born though they have already entered nirvana; anāgāmins who diligently seek to enter nirvana; anāgāmins who do not diligently seek to enter nirvana; anāgāmins who enter nirvana with supreme practice; anāgāmins who enter nirvana in the Akaniṣṭha Heaven; anāgāmins who enter nirvana in Formless Samadhi; anāgāmins who become certified in their very bodies; and anāgāmins who are aiming for arhatship.
色、無色界九種結,以第九無礙道金剛三昧破一切結,第九解脫道盡智修一切善根,是名阿羅漢果。
There are nine types of mental knots in the Form and Formless Realms. All mental knots are shattered with the Vajra Samadhi of the Ninth Unobstructed Way. The ninth path of liberation applies all wisdom to cultivating all roots of goodness. This is called arhatship.
[0280c06] 是阿羅漢有九種:退法、不退法、死法、守法、住法、必知法、不壞法、慧脫、共脫。
There are nine types of arhats: Those who retreat from the Dharma, those who do not retreat from the Dharma, those of the Dharma of death, those who guard the Dharma, those who abide in the Dharma, those who must know the Dharma, those who embody indestructible Dharma, those who are liberated based on wisdom, those who are liberated in total, those who are immersed in knowledge, those who are immersed in progress.
濡智濡進行五種法退,是名退法。
Those who retreat from the Dharma are given that name because they practice the Five Dharmas of Retreat.
利智利進行五種法不退,是名不退法。
Those who do not retreat from the Dharma are given that name because with sharp knowledge and sharp progress they practice the Five Dharmas of non-Retreat.
濡智濡進利,厭思惟自殺身,是名死法。
Those of the Dharma of death are given that name because with immersed knowledge and immersed progress, they come to detest gain and contemplate suicide.
濡智大進自護身,是名守法。
Those who guard the Dharma are given that name because with immersed knowledge and great progress, they protect themselves.
中智中進、不增不減處中而住,是名住法。
Those who abide in the Dharma are given that name because with average knowledge and average progress, they abide at a level where they neither advance nor regress.
少利智懃精進,能得不壞心解脫,是名必知法。
Those who must know the Dharma are given that name because with little gain, knowledge, diligence and vigor, they are able to reach indestructible liberation in the mind.
利智大進,初得不壞心解脫,是名不壞法。
Those who embody indestructible Dharma are given that name because with sharp knowledge, great progress, they reach the initial stage of the indestructible liberation in the mind.
不能入諸禪,未到地中諸漏盡,是名慧解脫。
Those who are liberated based on wisdom are given that name because they have not been able to enter the various dhyāna (Chan; 禅) stages and not yet ended all outflows in varying degrees.
得諸禪亦得滅禪諸漏盡,是名共解脫。
Those who are liberated in total are given that name because they have reached the various dhyāna (Chan; 禅) stages and have ended all outflows in varying degrees.
[0280c16] 有阿羅漢,一切有為法常厭滿足,更不求功德,待時入涅槃。
Those who are liberated based on wisdom are given that name because they have not been able to enter the various dhyāna (Chan; 禅) stages and not yet ended all outflows in varying degrees.
有阿羅漢,求四禪、四無色定、四等心、八解脫、八勝處、十一切、入九次第、六神通,
Some arhats seek the Four Dhyāna Stages, the Four Formless Samadhis, the Four Impartial Mindstates, the Eight Forms of Liberation, the Eight Superior Stages, the Eleven Interjections, the Nine Sequences, and the sixth spiritual power.
願智阿蘭若那三昧
Their wish for the wisdom of aranya samadhi
(秦言無諍。阿蘭若言無事,或言空寂。舊言須菩提常行空寂,行非也,自是無諍行耳!無諍者將護眾生,不令起諍,於我耳起諍,如舍利弗、目連夜入陶屋中宿,致拘迦離起諍者是也),
(the Chinese refer to this as the aranya without contention, which is called without doing, or empty and still. The earlier edition says that Subhuti always practices emptiness and stillness; hence he is naturally without contention. Someone who practices non-contention shall protect sentient beings so they do not fight. An example of fighting was the case of Śāriputra and Mahāmaudgalyāyana entering the pottery house where Kauṣṭhila slept and a battle ensued).
超越三昧熏禪三解脫門及放捨
They have transcended the samadhi derived from being permeated in the Three Liberation Doors of Dhyāna and the letting go of them
(放捨者,三脫門,空、無願、無相。空無願無相,即十二門念,反著者也),
(Letting go of the Three Liberation Doors, being empty of vows and marks. Being empty of vows and marks means becoming attached to the mindfulness of the Twelve Doors in reverse).
更作利智懃精進,入如是諸禪功德,是名得不退法、不壞法。
With further sharpened sense faculties and diligent vigor, they enter various dhyāna (Chan; 禅) merits. This is called the acquiring of the Non-retreating Dharma and the Indestructible Dharma.
[0280c24] 若佛不出世,無佛法無弟子時,是時離欲人辟支佛出。
In times when there were no Buddhas in the world, no Buddhadharma, and no disciples of the Buddha, those who have parted without desire emerge as Pratyekabuddhas.
辟支佛有三種:上、中、下。
There are three types of Pratyekabuddhas: superior, average and inferior.
下者本得須陀般那、若息忌陀伽迷。是須陀般那於第七世生人中,是時無佛法,不得作弟子;復不應八世生,是時作辟支佛。
Those of the inferior type are already srotapānnas. They will become sakṛdāgāmins in their seventh lifetime as human beings. At a time when there is no Buddhadharma, they will not get to be disciples; furthermore, they should not undergo an eighth lifetime. They become Pratyekabuddhas then.
若息忌陀伽迷二世生,是時無佛法,不得作弟子;復不應三世生,是時作辟支佛。
Were sakṛdāgāmins to become born for a second lifetime when there is no Buddhadharma, they would not be able to be disciples; furthermore they should not undergo a third lifetime. They become Pratyekabuddhas then.
有人願作辟支佛,種辟支佛善根,時無佛法,善根熟,爾時厭世出家得道,名辟支佛,是名中辟支佛。
Some people wish to become Pratyekabuddhas. While they are planting roots of goodness for becoming Pratyekabuddhas, their roots of goodness ripen but there is no Buddhadharma. At that time, they become weary of the world and leave the homelife to attain the way; they are called Pratyekabuddhas. These are called average Pratyekabuddhas.
有人求佛道,智力進力少,以因緣退(如舍利弗是也),是時佛不出世,無佛法亦無弟子,而善根行熟,作辟支佛,有相好若少若多,厭世出家得道,是名上辟支佛。
Some people seek Buddhahood but due to conditions and little wisdom and vigor, they retreat (such as Śāriputra). In times when there are no Buddhas in the world, no Buddhadharma, and no disciples of the Buddha, those whose good roots and conducts have matured become Pratyekabuddhas with many or few fine features. Weary of the world, they leave the homelife to attain the way; they are called superior Pratyekabuddhas.
[0281a07] 於諸法中智慧淺入,名阿羅漢;中入名辟支佛;深入名佛。
Entering wisdom lightly with regard to all dharmas, they are called arhats; understanding wisdom to an average extent, they are called Pratyekabuddhas; entering wisdom deeply, they are called Buddhas.
如遙見樹,不能分別枝;小近能分別枝,不能分別華、葉;到樹下盡能分別知樹枝、葉、華、實。
聲聞能知一切諸行無常,一切諸法無主,唯涅槃善安隱。聲聞能如是觀,不能分別深入深知;辟支佛少能分別,亦不能深入深知;佛知諸法分別究暢,深入深知也。
Just as we cannot tell the difference among the branches in looking at a tree from a distance; closer in, we can tell the difference in the branches. Though we cannot tell the difference between flowers and leaves, we can completely tell apart the branches, leaves, flowers and fruits from beneath the tree. Sound Hearers can know all conducts are impermanent, all dharmas are without a host and that only nirvana is good and peaceful. Sound Hearers can contemplate in this way but cannot differentiate or know in depth. Pratyekabuddhas can differentiate slightly, but they cannot enter and know in depth either. The Buddhas know all dharmas and are able to differentiate thoroughly and effortlessly, entering and knowing in depth.
[0281a14] 如波羅奈國王,夏暑熱時處高樓上坐七寶床,令青衣磨牛頭栴檀香塗身,青衣臂多著釧,摩王身時釧聲滿耳,王甚患之!教次第令脫,釧少聲微,唯獨一釧寂然無聲。
For instance, King Varanasi was sitting on a bed made of seven kinds of gems up on a tower during the heat of the summer, he ordered a young servant to rub ox head chandana incense on him. The young servant wore a lot of bracelets on her arms and the constant jingling of the bangles bothered the king when he was being rubbed. She was ordered to take the bracelets off one by one so the noise decreased until there was only one bracelet left, then it was complete silence.
王時悟曰:「國家、臣民、宮人、婇女,多事多惱亦復如是!」
The king realized and uttered, "The ministers and citizens of this country and the staff and maids here are similarly busy and frequently bothered."
即時離欲獨處思惟,得辟支佛。鬚髮自落、著自然衣,從樓閣去,以己神足力出家入山。如是因緣,中品辟支佛也。
At that time, he left desire and while contemplating alone, he became a Pratyekabuddha. Hair fell off of his head; robes donned him naturally. He left the towering pavilion, and with his supernatural ability to travel, he left the householders’ life and entered the mountains. These are the causes and conditions for an average Pratyekabuddha.
[0281a22] 若行者求佛道入禪,先當繫心專念十方三世諸佛生身,莫念地水火風、山樹草木、天地之中有形之類,及諸餘法一切莫念。但念諸佛生身處在虛空,譬如大海清水中央金山王須彌;如夜闇中然大火;如大施祠中七寶幢。
For practitioners interested in Buddhahood, when they meditate (Chan / Dhyana), they should first focus their minds on the physical bodies of all Buddhas throughout the ten directions in the three periods of time. Do not focus on earth, water, fire, wind, mountains, trees, grass or plants. Do not think about any form in the universe and other things in the universe. Just focus on all the physical bodies of the Buddhas in the air. For example, in the middle of a clear sea stands the golden king of mountains, Mt. Sumeru. Like a huge fire blazing in the dark of the night or like a banner of seven jewels in the temple of great charity.
佛身如是,有三十二相、八十種好,常出無量清淨光明,於虛空相青色中,常念佛身相如是,行者便得十方三世諸佛悉在心目前一切悉見三昧。
The Buddhas’ bodies are the same. They consist of 32 hallmarks and 80 subsidiary characteristics, always emitting infinite lights of purity in the blue sky. Always mindful of the features of Buddhas’ bodies in this way, practitioners will reach the Samadhi of Seeing Everything where all Buddhas throughout the three periods of time and in the ten directions are before their mind’s eye.
若心餘處緣,還攝令住念在佛身,是時便見東方三百千萬千萬億種無量諸佛。如是南方、西方、北方、四維、上下,隨所念方,見一切佛。如人夜觀星宿,百千無量種星宿悉見。
If the mind is somewhere else, gently pull it back so that it is mindful of the bodies of the Buddhas. At that time, they will then see 300,000 zillion kinds of Buddhas infinitely. It is the same for the directions south, west, and north, the four corners, zenith and nadir. They will see all Buddhas depending on the direction of their focus, like someone who watches the constellations in the night sky, millions of stars of infinite kinds are all seen.
[0281b05] 菩薩得是三昧,除無量劫厚罪令薄、薄者令滅。
When the Bodhisattvas acquire samadhi, thick layers of offense throughout infinite eons become thin and thin layers of offense disappear.
得是三昧已,當念佛種種無量功德,一切智、一切解、一切見、一切德,得大慈大悲自在,自初出無明
[穀-禾+卵] ,四無畏、五眼、十力、十八不共法,能除無量苦,救老死畏,與常樂涅槃。
Having reached this samadhi, they shall be mindful of the Buddhas’ assortment of infinite merit, all wisdom, all understanding, all views, and all virtue. They then attain great kindness, great compassion and ease. Ignorance is on its initial way out. The Four Fearlessnesses, the Five Eyes, the Ten Powers, the 18 Unique Dharmas can eliminate boundless sufferings and rescue beings who are aging, dying, or in fear so that they enjoy nirvana that is constant and blissful.
佛有如是等種種無量功德,作是念已自發願言:「我何時當得佛身、佛功德,巍巍如是?」復作大誓:「過去一切福、現在一切福,盡持求佛道,不用餘報。」
The Buddhas possess these various types of infinite merit, so we think to ourselves and wish, "When will I acquire the mightily meritorious body of a Buddha?" Furthermore, making this great vow, "May all my blessings from the past and present be directed to the pursuit of Buddhahood. No other retribution is necessary."
復作是念:「一切眾生甚可憐愍,諸佛身功德巍巍如是,眾生云何更求餘業而不求佛?」
Furthermore, to think, "All beings are so sad. The merits and virtues of all bodies of Buddhas are awesome, why would sentient beings seek any other karma and not Buddhahood?
譬如貴家盲子墮大深坑,飢窮困苦食糞食泥。父甚愍之,為求方便,拯之於深坑,食之以上饌。
For example, the blind son of an elite family falls into a large and deep pit; he suffers from hunger, poverty, and hardship. He eats excrement and mud. His father pities him and with expedients, rescues him out of the deep pit and feed him superior delicacy."
行者念言:「佛二種身功德甘露如是,而諸眾生墮生死深坑,食諸不淨。以大悲心,我當拯濟一切眾生,令得佛道度生死岸,以佛種種功德法味悉令飽滿,一切佛法願悉得之。聞誦持問、觀行得果,為作階梯,立大要誓被三願鎧,外破魔眾內擊結賊,直入不迴。如是三願比無量諸願,願皆住之,為度眾生得佛道故。」
Practitioners think, "The sweet dew-like merits and virtues of the two types of bodies of a Buddha are the same way. Whereas all beings fall into the deep pit of birth and death and eat all kinds of impurities; with great compassion I shall rescue all beings so they realize Buddhahood and reach the other shore of birth and death. May I make them full with the flavor of Dharma based on the Buddhas’ various merits and virtues. May they acquire all Buddhadharmas. May they use listening, reciting, upholding, inquiring, contemplating and conduct as their ladder in reaching for fruitions. May they make key oaths and wear three shields of vows. May they shatter the demonic multitudes outside and attack the thieves of knots inside straight on without turning back. These three vows abide in each and every one of the infinite vows. Wishing to realize Buddhahood to save sentient beings, they are mindful in this way and make vows in this way,
如是念、如是願,是為菩薩念佛三昧。
which is the Bodhisattvas’ Samadhi of Mindfulness of the Buddhas.
[0281b26] 行菩薩道者,於三毒中若婬欲偏多,先自觀身:
If among the three poisons, those who practice the Bodhisattva path have more lust should first contemplate their bodies.
骨肉皮膚、筋脈流血,肝肺腸胃、屎尿涕唾,三十六物、九想不淨,專心內觀不令外念;外念諸緣,攝之令還。
The 36 objects such as bones, flesh, skin, marrow, veins, blood, liver, lungs, intestines, stomach, stool, urine, tears and saliva can be contemplated as impure in nine ways. Focus on contemplating inwardly and do not let thoughts run out. When thoughts run out to external conditions, pull them back in.
如人執燭入雜穀倉,種種分別豆、麥、黍、粟無不識知。復次觀身六分:堅為地分、濕為水分、熱為火分、動為風分、孔為空分、知為識分。亦如屠牛,分為六分,身首四支,各自異處。
Just as someone who enters the granary with a candle in hand, he recognizes all the different types of beans, wheat and grains. Furthermore, contemplate the six components of the body: solidity is the component earth, moisture is the component water, heat is the component fire, movement is the component wind, aperture is the component emptiness and awareness is the component consciousness.
身有九孔,常流不淨,革囊盛屎,常作是觀,不令外念;外念諸緣,攝之令還。若得一心,意生厭患,求離此身,欲令速滅,早入涅槃。
Also, just as the a bull is slaughtered into six parts, the body, head and the four limbs are each in a different place, the body with its nine apertures constantly drip impurities while the sacks contain excrement. Always contemplate in this way and do not let it think about externals, gently pull back thoughts that run out to the externals. Once focused, they grow weary of the troubles and seek to part with this body, wishing to become extinguished soon and enter nirvana.
是時當發大慈大悲,以大功德,拔濟眾生,興前三願:
At that time, they should bring forth great kindness and great compassion, with great merit and virtue, help sentient beings make the three vows above.
「以諸眾生,不知不淨,起諸罪垢,我當拔置於甘露地。復次,欲界眾生樂著不淨如狗食糞,我當度脫至清淨道。復次,我當學求諸法實相,不有常不無常、非淨非不淨,我當云何著此不淨?觀不淨智從因緣生,如我法者當求實相,云何厭患身中不淨而取涅槃?當如大象度駛流水窮盡源底,得實法相滅入涅槃,豈可如獼猴諸兔畏怖駛流趣自度身?我今當學如菩薩法,行不淨觀除却婬欲,廣化眾生令離欲患,不為不淨觀所厭沒。」
"Since no sentient being is aware or pure, hence developing various offense defilements, I shall lift them onto the ground of sweet dew. Furthermore, sentient beings of the Desire Realm enjoy and are attached to impurities like dogs that eat crap. I shall save them so they reach the path of purity. Furthermore, I shall study and seek all Dharmas’ marks of reality, which are neither permanent nor impermanent, neither pure nor impure. Why am I attached to such impurities? Contemplate the knowledge of impurities come from causes and conditions. Those who accord with my Dharma should pursue the marks of reality. Why do we become weary of the impurities in the body and seek nirvana? Just as an elephant rides on the waters to its fountainhead, we become extinct and enter nirvana when we acquire the marks of true dharma. How can we be like monkeys and rabbits that fear riding on water and hence only head toward personal salvation? I shall emulate the Bodhisattvas and practice the contemplation of impurity, eliminate lust, transform sentient beings on a vast scale, and not drown in my disgust based on the contemplation of impurity."
[0281c18] 復次,既觀不淨則厭生死,當觀淨門繫心三處:
Furthermore, having contemplated impurities and grown weary of the cycle of birth and death, I shall contemplate how the practice of purity is tied to the three spots of the mind:
鼻端、眉間、額上。當於是中,開一寸皮,淨除血肉,繫心白骨,不令外念;外念諸緣,攝之令還,著三緣中,恒與心鬪。如二人相撲,行者若勝,心則不如,制之令住,是名一心。
the tip of the nose, between the eyebrows and on the forehead. I shall focus on one inch of open skin with blood and flesh cleansed in that area and concentrate on the bones. Do not let thoughts run to other things, when they contract other external things, gently pull them back. Abide in these three conditions and engage in a constant battle with the mind. Just like two wrestlers, if the practitioner defeats the mind, then it is tamed and stays put, which is called the singleness of mind.
[0281c22] 若以厭患,起大悲心,愍念眾生,為此空骨,遠離涅槃,入三惡道,我當懃力,作諸功德,教化眾生,令解身相空,骨以皮覆,實聚不淨,為眾生故,徐當分別此諸法相。有少淨想,心生愛著;不淨想多,心生厭患;有出法相,故生實法。諸法實相中,無淨無不淨,亦無閉亦無出,觀諸法等,不可壞不可動,是名諸法實相(出過羅漢法也)。
If I were sympathetically mindful of sentient beings, with great compassion based on weariness, then this empty set of skeleton stays far away from nirvana and enters the three evil realms. I shall diligently create various merits and virtues, teaching sentient beings so they understand the emptiness of the marks of the body. The bones are merely covered by skin and are actually an accumulation of impurities. For the sake of sentient beings, I shall differentiate the marks of these various dharmas." With fewer thoughts of purity, the mind develops attachments; with more thoughts of impurity, the mind grows weary. Since the marks of Dharma manifest, the true dharma develops. The true signs of all dharmas are neither pure nor impure; there is neither shutting-in nor leaving the dharmas of contemplation. Indestructible and immovable, they are called the true signs of all dharmas (leaving means encountering the dharmas of arhats).
[0282a01] 行菩薩道者,若瞋恚偏多,當行慈心,念東方眾生,慈心清淨,無怨無恚,廣大無量,見諸眾生,悉在目前。南西北方、四維上下,亦復如是。制心行慈,不令外念;外念異緣,攝之令還。持心目觀,一切眾生,悉見了了,皆在目前。
Practicing Bodhisattvas who tend to be more hateful and angry shall practice kindness. Be mindful of sentient beings in the east. With vast and boundless kindness and purity and without resentment or hatred, see all beings before your eyes; do so too for south, north and west, the four intermediary directions and above and below. Discipline the mind to practice kindness and do not let it think about external things. When thoughts go out to different conditions, gently bring them back. While maintaining this mindstate, contemplate all beings and see everything clearly as if all were before you.
若得一心,當發願言:「我以涅槃,實清淨法,度脫眾生,使得實樂。」
Once focused, you shall make this vow, "With the truly pure Dharma of nirvana, I shall save sentient beings so they attain true bliss."
行慈三昧,心如此者,是菩薩道。住慈三昧,以觀諸法,實相清淨,不壞不動,願令眾生,得此法利。以此三昧,慈念東方一切眾生,使得佛樂,十方亦爾!心不轉亂,是謂菩薩慈三昧門。
Those who practice samadhi mindstates of kindness such as these are on the path of Bodhisattvas. Those who abide in the samadhi of kindness and contemplate the true marks of all dharmas as pure, indestructible and immovable, wish sentient beings to acquire the benefits of this Dharma. With this samadhi, they are kindly mindful of all beings in the east so that they attain the bliss of Buddhas. Practitioners do the same for beings throughout the ten directions without altering or distracting their mind. This is called the Samadhi Door of Bodhisattvas’ Kindness.
[0282a12] 問曰:「何不一時總念十方眾生?」
Question (問曰): Why are they not mindful of sentient beings throughout the ten directions simultaneously?
[0282a12] 答曰:「先念一方,一心易得,然後次第,周遍諸方。」
Answer (答曰): It is easier to focus on one direction, and then cover all directions in order.
[0282a13] 問曰:「人有怨家,恒欲相害,云何行慈,欲令彼樂?」
Question (問曰): How can people with enemies who always wish to harm them practice kindness so that their enemies become happier?
[0282a14] 答曰:「慈是心法,出生於心,先從所親;所親轉增,乃及怨家,如火燒薪,盛能然濕。」
Answer (答曰): Kindness is a Dharma of the mind and comes from the mind. First direct it at those dear to you then in turn direct it to your enemies; fire that burns strongly can dry moisture.
[0282a16] 問曰:「或時眾生,遭種種苦,或在人中、或地獄中,菩薩雖慈,彼那得樂?」
Question (問曰): Sometimes sentient beings experience various forms of suffering; sometimes they are in the human realm and sometimes they are in the hells. Though the Bodhisattvas are kind, how can these beings become happier?
[0282a18] 答曰:「先從樂人,取其樂相,令彼苦人,得如彼樂。如敗軍將,怖懼失膽,視彼敵人,皆謂勇士。」
Answer (答曰): First emulate the traits of happiness of happy people so that those who suffer seem to have attained such happiness; just as defeated generals are frightened, see all their enemies as courageous knights.
[0282a20] 問曰:「行慈三昧有何善利?」
Question (問曰): What benefits are there to practicing the Samadhi of Kindness?
[0282a20] 答曰:
「行者自念:『出家離俗,應行慈心。』
Answer (答曰): Practitioners think to themselves, "Having left the householders’ life and the secular world, I should practice kindness."
又思惟言:『食人信施,宜行利益。』
Furthermore, they think, "People who believe in generosity should practice benefitting others as the Buddha said.
如佛所言:『須臾行慈,是隨佛教,則為入道,不空受施。』
Practicing kindness is to accord with the teachings of the Buddha; that way they will not have entered this path and received offerings in vain.
復次身著染服,心應不染,慈三昧力,能令不染;復次我心行慈,於破法世我有法人,非法眾中我有法人,如法無惱,慈定力故。菩薩行道,趣甘露門,種種熱惱,慈涼冷樂。
Furthermore, though they are physically dressed in dyed robes, their minds should not be dyed. The power of the kindness samadhi can make the mind untainted. "Furthermore, I practice kindness in a world with shattered dharmas. I am someone with the Dharma in the midst of multitudes without the Dharma. Someone with the Dharma like me is free of afflictions because I accord with the Dharma and the power of the samadhi of kindness." Bodhisattvas practice and head for the door of sweet dew so that various heated afflictions become cool kindness and joy.
如佛所言:『人熱極時,入清涼池樂。』
Just as the Buddha said, "Someone extremely hot should enter the cool pool of joy."
復次被大慈鎧、遮煩惱箭,慈為法藥、消怨結毒,煩惱燒心、慈能除滅;慈為法梯,登解脫臺;慈為法船,渡生死海,貧善法財,慈為上寶;行趣涅槃,慈為道糧;慈為駿足,度入涅槃;慈為猛將,越三惡道。能行慈者,消伏眾惡,諸天善神,常隨擁護。」
Furthermore, don the shield of great kindness to shelter against the arrows of affliction. Kindness is the Dharma medicine that dissolves resentment and unties the knots of venom. When afflictions burn the mind, kindness can extinguish them. Kindness is the Dharma ladder that allows us to climb onto the platform of liberation. Kindness is the Dharma boat that allows us to cross the sea of birth and death. Among the valuables of Dharma based on poverty and goodness, kindness is a most superior gem. Along the journey to nirvana, kindness is the sustenance for the way. Kindness is the stallion that carries us into nirvana. Kindness is the bold general who leaps over the three evil realms. Those who can practice kindness dissolve and tame the multitude of evil so that all gods and good spirits always accompany and support them.
[0282b04] 問曰:「若當行人得慈三昧,云何不失而復增益?」
Question (問曰): How can practitioners who have reached the Samadhi of Kindness avoid losing it, in fact, how can they strengthen it?
[0282b05] 答曰:「學戒清淨,善信倚樂,學諸禪定,一心智慧,樂處閑靜,常不放逸,少欲知足,行順慈教,節身少食,減損睡眠,初夜後夜,思惟不廢,省煩言語,默然守靜,坐臥行住,知時消息,不令失度,致疲苦極,調和寒溫,不令惱亂,是謂益慈。
Answer (答曰): Study the precepts so that they are held purely, so that faith-goers rely on you and delight in you. Study the various dhyāna (Chan; 禅) samadhis and wisdom through the single-pointedness of mind. Enjoy being in quiet places and never be lax. Be content with few desires and practice complying with kind teachings. Restrain the body and eat little and reduce harmful sleep. Do not abandon contemplation in the first part or the latter parts of the night. Save on petty words and keep quiet. Know the time and message while sitting, walking, standing and reclining. Do not act without moderation, which leads to fatigue and extreme suffering. Adjust heat and cold so that they do not become bothersome. These are kind acts that benefit.
[0282b10] 「復次,以佛道樂涅槃之樂與一切人,是名大慈。
Furthermore, share with all people the joy of Buddhahood and nirvana. This is called great kindness.
行者思惟:『現在未來,大人行慈,利益一切,我亦被蒙,是我良祐,我當行慈,畢報施恩。』
Practitioners contemplate, "Great individuals now and in the future practice kindness to benefit all. I am also blessed and aided. I shall practice kindness to repay such kindness."
復更念言:『大德慈心,愍念一切,以此為樂,我亦當爾,念彼眾生,令得佛樂、涅槃之樂,是為報恩。』
Furthermore, they think, "Greatly Virtuous Ones consider it joyful to regard all beings with kindness and sympathy, I shall do the same To repay kindness is to be mindful of sentient beings so they realize the bliss of Buddhahood and nirvana."
[0282b15] 「復次慈力,能令一切,心得快樂,身離熱惱,得清涼樂;持行慈福,念安一切,以報其恩。
Furthermore, the power of kindness can make all become joyous, their bodies apart from heated afflictions and filled with the bliss of refreshing coolness. Practice kindness and blessings by regarding all with peace to repay their kindness.
復次慈有善利,斷瞋恚法,開名稱門,施主良田,生梵天因,住離欲處,除却怨對,及鬪諍根。諸佛稱揚,智人愛敬,能持淨戒,生智慧明,能聞法利,功德醍醐,決定好人,出家猛力,消滅諸惡。罵辱不善,慈報能伏,結集悅樂,生精進法,富貴根因,辦智慧府,誠信庫藏,諸善法門,致稱譽法,敬畏根本,佛正真道。
Furthermore, kindness offers wholesome benefits, ends hatred, opens the door of reputation, is the cause for fine fields from donors and rebirth in the Brahmā Heavens, allows them to stay in places apart from desire, eliminates enemies and the roots of contention, invites praise from all Buddhas and respect from wise individuals, lets them uphold the pure precepts, develops their wisdom, and offers encounters with beneficial Dharmas. Kindness is the cream of the crop with regard to merit and deciphers who are good people. The mighty power of leaving the householder’s life eliminates all evils. A kind response can tame curses, humiliations and unkindness. Kindness can collect joy and develop diligence. It is the cause and root of wealth and nobility; it can construct a mansion of wisdom with storerooms of sincerity and faith and various doors of wholesome Dharmas. Kindness is what leads to reputation and the core to respect and fear on the part of others. It is the true and proper path of the Buddhas.
[0282b24] 「若人持惡向,還自受其殃。五種惡語:非時語、非實語、非利語、非慈語、非軟語。是五惡語不能傾動,一切毒害亦不能傷,譬如小火不能熱大海(此下應出優填王持五百發箭)。
Those who aim to return evil with evil will experience the harm. The five types of evil speech: untimely speech, untruthful speech, unbeneficial speech, unkind speech, and harsh speech.
[Kind individuals] cannot be affected by the five types of evil speech and cannot be harmed by all venomous harm. (for example, a small pyre cannot heat up the great ocean 500 shots).
如《毘羅經》中優填王阿婆陀那說,有二夫人:一名無比,二名舍迷婆帝。無比誹謗舍迷婆帝。舍迷婆帝有五百直人,王以五百箭欲一一射殺之。舍迷婆帝語諸直人,在我後立。是時舍迷婆帝入慈三昧,王挽弓射之,箭墮足下。第二箭還向王脚下。王大驚怖,復欲放箭。舍迷婆帝語王言:『止止。夫婦之義是故相語,若放此箭當直破汝心。』王時恐畏,投弓捨射,問言:『汝有何術?』答言:『我無異術。我是佛弟子,入慈三昧故也!』
Just as King Udan stated with an apadana in the Kapilavastu Sutra: He had two wives, one named Incomparable, the other named Syamavati. Incomparable slanders Syamavati who has 500 subordinates. The King wished to shoot them to death one by one using 500 arrows. Syamavati told all her subordinates, "Stand behind me." At that time, Syamavati enters the Kindness Samadhi so that when the king shot her with an arrow, it fell to her feet. The second arrow returned to the feet of the king. The king was extremely frightened. He wanted to shoot again. Syamavati told the king, "Stop. Let us talk to each other as that is what couples are meant to do. If you release that arrow, it will head straight for your heart." The king was scared and threw down the bow and gave up the shooting. He asked, "What kind of magic do you have?" She answered, "I do not have any magic. I am a disciple of the Buddha who entered the Kindness Samadhi."
[0282c07] 「是慈三昧略說有三種緣:生緣、法緣、無緣。諸未得道,是名生緣。阿羅漢辟支佛,是名法緣。諸佛世尊,是名無緣,是故略說慈三昧門。」
A brief explanation of the Kindness Samadhi may be applied toward three categories of individuals: affinities with life, affinities with the Dharma and no affinities. Those who have not yet become enlightened are those with affinities for life. Arhats and Pratyekabuddhas are those with affinities in the Dharma. All Buddhas and World Honored Ones are those called, with "no affinities." This is a brief explanation of the practice of the Kindness Samadhi.
[0282c11] 行菩薩道者,於三毒中若愚癡偏多,當觀十二分,破二種癡:內破身癡,外破眾生癡。
Practicing Bodhisattvas who tend to be more deluded among the three poisons shall contemplate the Twelve Means that shatter the two types of delusions: self delusion that is shattered within and delusions about sentient beings that are shattered without.
思惟念言:「我及眾生俱在厄難,常生、常老、常病、常死、常滅、常出,眾生可憐,不知出道,從何得脫?」
Contemplate this, "Sentient beings and I both experience hardship, constantly becoming born, constantly aging, constantly getting sick, constantly dying, constantly becoming extinct and constantly exiting. Sentient beings are pathetic and do not know the exit and how to become liberated."
一心思惟,生老病死從因緣生。當復思惟何因緣生?
Focus and think, Birth, old age, sickness and death result due to conditions. I shall further contemplate from which conditions are they born?
一心思惟,生因緣有、有因緣取、取因緣愛、愛因緣受、受因緣觸、觸因緣六入、六入因緣名色、名色因緣識、識因緣行、行因緣無明。如是復思惟,當何因緣滅生老死?
Focus and think: birth results from the condition of existence; existence results from the condition of grasping; grasping results from the condition of love; love results from the condition of feelings; feelings result from the condition of contact; contact results from the condition of the six entrances; the six entrances result from the condition of name and form; name and form result from the condition of consciousness; consciousness results from the condition of activity; and activity results from the condition of ignorance.
一心思惟,生滅故老死滅、有滅故生滅、取滅故有滅、愛滅故取滅、受滅故愛滅、觸滅故受滅、六入滅故觸滅、名色滅故六入滅、識滅故名色滅、行滅故識滅、癡滅故行滅。
Focus and think: birth ceases to be because old age and death cease to be; existence ceases to be because birth ceases to be; grasping ceases to be because existence ceases to be; love ceases to be because grasping ceases to be; feelings cease to be because love ceases to be; contact ceases to be because feelings cease to be; the six entrances cease to be because contact ceases to be; name and form cease to be because the six entrances cease to be; consciousness ceases to be because name and form cease to be; and delusion ceases to be because activity ceases to be.
[0282c23] 此中十二分,云何無明分?不知前、不知後、不知前後,不知內、不知外、不知內外,不知佛、不知法、不知僧,不知苦、不知習、不知盡、不知道,不知業、不知果、不知業果,不知因、不知緣、不知因緣,不知罪、不知福、不知罪福,不知善、不知不善、不知善不善,不知有罪法、不知無罪法,不知應近法、不知應遠法,不知有漏法、不知無漏法,不知世間法、不知出世間法,不知過去法、不知未來法、不知現在法,不知黑法、不知白法,不知分別因緣法,不知六觸法,不知實證法。如是種種不知不慧不見,闇黑無明,是名無明。
Why are there twelve? Ignorance does know about what comes before, what comes after, and both that which comes before and after. It does not know inside, outside, or inside and out. It does not know the Buddha, the Dharma, and the Sangha. It does not know suffering, habits, ending, and the way. It does not know karma, retribution or karmic retribution. It does not know cause, condition, or causes and conditions. It does not know offenses, blessings, or offenses and blessings. It does not know goodness, the absence of goodness, or goodness and the absence of goodness. It does not know offense dharmas or dharmas of no offense. It does not know dharmas to draw near or dharmas to stay away from. It does not know dharmas of outflow or non-outflow. It does not know worldly dharma or transcendental dharma. It does not know dharmas of the past, present or future. It does not know black or white dharmas. It does not know to distinguish between causes and conditions. It does not know the dharma of the six contacts. It does not know the dharma of true certification. These various types of dark ignorance that prevent us from knowing, from wisdom, from seeing are called ignorance.
[0283a06] 無明緣行。云何名行?
Ignorance conditions activity. What does it mean by activity?
行有三種:身行、口行、意行。云何身行?入息出息是身行法。
There are three types of activities: activities of the body, speech and mind. What does it mean by activities of the body? Inhaling and exhaling are activities of the body.
所以者何?是法屬身,故名身行。
Why? These are physical Dharma practices; therefore they are called activities of the body.
[0283a08] 云何口行?有覺有觀,是作覺觀已,然後口語,若無覺觀則無言說,是謂口行。
Why is there awareness and contemplation of the activities of speech? It is because they are aware and contemplate before speaking. If there is no awareness and contemplation, there is no talking. This is called activities of speech.
云何意行?(痛名世界人所著三種痛,痛應為受,受則隨界受苦樂,上界所無,故宜言受想出家所患也)。痛想是意法,繫屬意故,是名意行。
What does it mean by activities of the mind (pain refers to the three types of pain to which people in the world
are attached. Pain comes from feeling; feeling is felt depending on the joys and suffering in a realm. There is none in
the upper realms. Therefore it is best to say that feelings and thoughts are still trouble for those who have left the
householder’s life)? Thought regarding pain is a dharma of the mind. It is connected to the mind;
therefore it is called activities of the mind.
復次欲界繫行、色界繫行、無色界繫行。復次善行、不善行、不動行。云何善行?欲界一切善行,亦色界三地。云何不善行?諸不善法。云何不動行?第四禪有漏善行及無色定善有漏行。是名行。
Furthermore, the Desire Realm is tied to activities, the Form Realm is tied to activities, and the Formless Realm is tied to activities. Moreover, there are wholesome conduct, unwholesome conduct and unaffected conduct. What is wholesome conduct? All wholesome conducts in the Desire Realm are also the third ground in the Form Realm. What is unwholesome conduct? All unwholesome dharmas? What is unaffected conduct? The Fourth Dhyāna’s wholesome conduct with outflow and the conduct of wholesome samadhi with outflow in the Formless Realm are called activities.
[0283a16] 行因緣識。云何名識?六種識界:眼識乃至意識,是名六識。
Activities condition consciousness. What does it mean by consciousness? The six types of realms of consciousness range from the eye consciousness to the mind consciousness. These are called the Six Types of Consciousness.
[0283a17] 識因緣名色,云何為名?無色四分:痛、想、行、識,是謂名。云何為色?一切色四大及造色,是謂色。云何四大?地、水、火、風。云何地?堅重相者地,濡濕相者水,熱相者火,輕動相者風。餘色可見,有對無對是名造色。名色和合,是謂名色。
Consciousness conditions name and form. What does it mean by name? The four divisions of pain, thoughts, activities and consciousness in the Formless Realm are called name. What does it mean by form? The four elements and the composition of all form are called form. What are the four elements? Earth, water, fire and wind. What is earth? That which is solid and heavy is earth. That which is moist and wet is water. That which is hot is fire. That which is light and moving is wind. Other forms can be seen. Dualities and non-dualities are called the compositions of form. The combination of name and form are called name and form.
[0283a22] 名色因緣六入。云何六入?內六入:眼內入乃至意內入,是名六入。
Name and form condition the six entrances. What are the six entrances? The inner six entrances range from the inner entrance of the eye to the inner entrance of the mind. These are called the six entrances.
[0283a24] 六入因緣觸。云何觸?六種觸界:眼觸乃至意觸。云何眼觸?眼緣色生眼識,三法和合,是名眼觸,乃至意觸亦如是!
The six entrances condition contact. What is contact? The six realms of contact range from contact with the eye to contact through the mind. What is contact with the eye? The eyes condition form, which gives rise to eye consciousness. The combination of these three is what is called contact with the eyes. The same applies on up to contact through the mind.
[0283a26] 觸因緣受。云何受?三種受:樂受、苦受、不苦不樂受。云何樂受?愛使。云何苦受?恚使。云何不苦不樂受?癡使。復次樂受生樂,住樂滅苦;苦受生苦,住苦滅樂;不苦不樂受,不知苦不知樂。
Contact conditions feeling. What is feeling? The three types of feeling are the feelings of joy, suffering and neutrality. What is the feeling of joy? A servant of love. What is the feeling of suffering? A servant of hatred. What is the feeling of neutrality? A servant of delusion. Furthermore, the feeling of joy produces joy, when joy abides, suffering extinguishes. The feeling of suffering produces suffering, when suffering abides, joy extinguishes. The feeling of neutrality is neither aware of suffering nor joy.
[0283b01] 受因緣愛。云何愛?眼觸色生愛,乃至意觸法生愛。
Feeling conditions love. What is love? Contact between the eyes and form produces love and on up to contact between mind and dharma, also producing love.
[0283b02] 愛因緣取。云何取?欲取、見取、戒取、我語取。
Love conditions grasping. What is grasping? Grasping of desire, grasping of view, grasping of precepts, grasping of the self, and grasping of language.
[0283b03] 取因緣有。云何有?三種有:欲有、色有、無色有。下從阿鼻大泥梨。上至他化自在天,是名欲有,及其能生業。云何色有?從下梵世上至阿迦尼吒天,是名色有。云何無色有?從虛空乃至非有想非無想處,是名無色有。
Grasping conditions existence. What is existence? The three types of existence are the existence of desire, the existence of form and the existence of formlessness. From down below in the Avici on up to the Heaven of Others’ Transformation of Ease are called the existence of desire. It can bring forth karma. What is the existence of form? From the Brahmā Realm down below on up to the Akaniṣṭha Heaven are called the existence of form. What is the existence of formlessness? From space and on up to the space of neither thought nor no thought is called the existence of formlessness.
[0283b08] 有因緣生。云何生?種種眾生處處生出,有受陰得持得入得命,是名生。
Existence conditions birth. What is birth? Various sentient beings are born from various places. With the skandha of feeling, beings acquire upholding, entering and life, which are called birth.
[0283b10] 生因緣老死。云何老?齒落、髮白、多皺、根熟、根破、氣噎,身僂拄杖行步,陰身朽故,是名老。
Birth conditions old age and death. What is death? The falling of teeth, the graying of hair, the wrinkling of skin, the ripening of the senses, the breaking of the senses, and the choking of breath, the body hunches so that beings walk with a cane.
[0283b12] 云何死?一切眾生處處退、落、墮、滅、斷、死,失壽命盡,是名死。先老後死,故名老死。
The skandha body withers, which is called aging. What is death? All beings everywhere retreat, fall, plummet and become extinct. They die and lose their life, which is called death. First age then dying; hence the name old age and death.
[0283b14] 是中十二因緣,一切世間非無因緣邊、非天邊、非人邊,非種種等邪緣邊出。菩薩觀十二因緣,繫心不動不令外念;外念諸緣攝之令還。觀十二分生三世中:前生、今生、後生。
With regard to the Twelve Causal Links (十二因緣), nothing in the world can avoid touching causes and conditions. Things do not come from the heavens, humans and other deviant conditions. The Bodhisattvas contemplate the Twelve Causal Links (十二因緣) with an unaffected mind that is tied to one thought and does not think about the externals. When the mind conditions externals, it is gently brought back. Contemplate the Twelve Causal Links (十二因緣) being born from the three periods of time, past, present and future.
菩薩若得心住,當觀十二分空無有主。癡不知我作行,行不知我從癡有,但無明緣故行生。如草木種從子芽出,子亦不知我生芽,芽亦不知從子出,乃至老死亦復如是!
If Bodhisattvas abide in the mind, they should contemplate that the Twelve Causal Links (十二因緣) are empty and there is no host. Delusion does not know that the self creates the activities; activities do not know that the self comes from the existence of delusion. But for the condition of ignorance, activities come forth. Like seeds that develop into vegetation through buds, seeds do not know that they come from the buds while buds do not know that they come from the seeds either. This is applicable to old age and death and others.
是十二分中,一一觀知無主無我,如外草木無主,但從倒見計有吾我。
Contemplate and know each of the Twelve Causal Links (十二因緣) as without a host and a self. Just as vegetation outside has no host, the self only exists due to calculations based on perverted views.
[0283b23] 問曰:「若無吾我、無主、無作,云何去來言說死此生彼?」
Question (問曰): If there were no self, no host and no action, why are leaving and coming explained as dying here and becoming born there?
[0283b24] 答曰:「雖無吾我,六情作因、六塵作緣、中生六識,三事和合故觸法生,念知諸業,由是去來,言說從是有生死。譬如日愛珠,因日、乾牛屎,和合方便故火出。五陰亦爾,因此五陰生,後世五陰出,非此五陰至後世,亦不離此五陰得後世五陰,五陰但從因緣出。
Answer (答曰): Although there is no self, the six emotions create the causes, the six sense objects create the conditions and in their midst come the six consciousnesses. These three items combine so contact occurs and thoughts are aware of all karma. Therefore leaving and coming are explained as dying here and becoming born there. For instance, the cause of the sun’s love for the pearl and the sun’s drying the cow dung led to their expedient union, hence fire occurs. The Five Skandhas are the same. Therefore the Five Skandhas come into being and the Five Skandhas emerge in future lives. It is not that these five skandhas go to future lives or that these five skandhas here are not left behind to attain the five skandhas in future lives. The Five Skandhas come forth from the causal links just as the grains come forth from sprouts.
譬如穀子中芽出,是子非芽亦非餘芽邊生,非異非一,得後世身亦爾!譬如樹未有莖節、枝葉、華實,得時節因緣華葉具足,善惡行報亦復如是!種子壞故非常、非一;芽、莖、葉等生故不斷不異;死生相續亦復如是!」
The seeds are not the sprouts and did not come forth from anything other than sprouts. They are neither different nor one. This is also how they acquire future lives. For example, a tree did not have any branches, leaves, flowers and fruits earlier; but with the causes and conditions of seasons, it becomes complete with flowers and leaves. The activities and consequences of good and evil are just so too. The seeds degenerate therefore they are neither constant nor one. The sprouts, branches, leaves and others come into being therefore do not sever and are no different. The continuity of death and birth is just so too.
[0283c06] 行者謂法無常、苦、空、無我,自生自滅。知因愛等有,知因滅是盡,知盡是道。以四種智知十二分,是正見道。眾生為縛著所誑,如人有無價寶珠,不別其真,為他欺誑。是時菩薩發大悲心,我當作佛,以正真法化彼眾生,令見正道。
Practitioners say, "The Dharma is impermanent; suffering and emptiness is without a self; coming into being and ceasing occur on their own." Know that love and other causes exist; know that extinction of causes is completion; and know that completion is the path. Know the Twelve Causal Links (十二因緣) with the four kinds of wisdom is the path of proper view. Sentient beings are deceived by entangled attachments like someone who owns a priceless gem but does not know that it is authentic and is deceived by others. At that time, Bodhisattvas become greatly compassionate, "I shall become a Buddha to transform sentient beings with the proper and true Dharma so that they see the proper path."
[0283c11] 問曰:「如《摩訶衍般若波羅蜜》中言:『諸法不生不滅,空無所有,一相無相,是名正見。』云何言無常等觀名為正見?」
Question (問曰): Just as the Mahāyāna Prajñāpāramitā says, "All dharmas do not come into being nor cease to be; there is nothing whatsoever other than emptiness. That one sign is no sign, which is called the proper view." What does it mean to call impermanence and other contemplations the proper view?
[0283c13] 答曰:「若《摩訶衍》中說『諸法空無相』,云何言無常、苦、空等不實?
Answer (答曰): If the Mahāyāna says that all dharmas are empty and devoid of signs, why does it say impermanence, suffering, emptiness and others were untrue?
若言不生不滅空是實相者,不應言無相。汝言前後不相應。復次佛說四顛倒,無常中常顛倒亦有道理,一切有為無常。何以故?因緣生故。無常因、無常緣,所生果云何常?先無而今有,已有便無。一切眾生皆見無常,內有老、病、死,外見萬物凋落,云何言無常不實?」
If it says emptiness that does not come into being nor cease to be is a sign of reality, then it should not say it is of no sign. What you say earlier and later are inconsistent. Furthermore, the Buddha talks about the Four Perversions. There is constant perversion in impermanence makes some sense. All conditioned things are impermanent. Why do causes and conditions come forth? There are no permanent causes and no permanent conditions, so how can the fruits that come forth be constant? First there was none, now is exists. Existent, it is then gone. All beings see impermanence, which contains old age, sickness and death. Externally they see all things wither. Hence we talk about impermanence being unreal.
[0283c20] 問曰:「我不言有常為實、無常為不實,我言有常、無常俱是不實。何以故?
Question (問曰): I do not say that permanence is real and impermanence is unreal. I say that both permanence and impermanence are unreal. Why?
佛言:『空中有常、無常,二事不可得,若著此二事,是俱顛倒。』」
The Buddha said, "Both permanence and impermanence in emptiness cannot be attained. To be attached to these two is to be completely perverted."
[0283c23] 答曰:「汝言不與法相應。何以故?言無法,云何復言二俱顛倒?一切空無所有,是為實不顛倒。若我破有常著無常,我法應破而不實,我有常顛倒,破故觀無常。何以故?
Answer (答曰): Your words do not correspond with the Dharma. Why? You say there is no dharma, then you say both are perverted. All are empty and nonexistent, therefore
[that dharma] is real and not perverted. If I shatter existence and are constantly attached to impermanence, my dharma should be shattered and the self is not real. The perversion of existence being constant is shattered, therefore contemplate impermanence. Why?
無常力能破有常,如毒能破餘毒,如藥除病,藥亦俱去,當知藥妙能除病故。若藥不去,後藥為病,此亦如是!若無常法著,應當破,不實故。我不受無常法,云何破?
The power of impermanence can shatter permanent existence. Just as poison is antidote for other poisons. Just as medicine, once taken to eliminate sickness, is gone too. We should know that the medicine is wonderful in its ability to alleviate sicknesses. If the medicine does not disappear, then medicine becomes a sickness later. Similarly, if attachments to impermanent dharmas should be shattered because they are unreal, then what is there to shatter with regard to the self that does not accept the dharma of impermanence?
佛言:『苦是四真諦中言實苦,誰能使樂?苦因是實因,誰能令非因?苦盡是實盡,誰能令不盡?盡道是實道,誰能令非道?如日或可令冷,月或可令熱,風可令不動,是四真諦終不可動轉。』
The Buddha said, "Suffering is the the real suffering explained in the Four Noble Truths. Who can make you happy? The cause of suffering is a true cause, who can make it so it is not a cause? The end of suffering is true ending, who can make it not end? The end of the way is the true way, who can make it not the way? Just as the sun may cool, the moon may warm up, or the wind may stop moving, the Four Noble Truths will never be altered.
汝於《摩訶衍》中不能了,但著言聲。《摩訶衍》中諸法實相,實相不可破、無有作者。若可破可作,此非摩訶衍。如月初生,一日二日其生時甚微細,有明眼人能見,指示不見者。此不見人但視其指,而迷於月。
You cannot understand the Mahāyāna Dharma because you are attached to words and sounds. The various true marks in the Mahāyāna Dharma cannot be shattered because there is no doer. If it can be shattered or created, then it is not the Mahāyāna. Just as the new moon is very tiny when it comes forth on the first or second day, people with good vision see and point it out to those who do not see. Those who do not see stare at the finger and are lost with regard to the moon.
明者語言:『癡人!何以但視我指?指為月緣,指非彼月。』汝亦如是!言音非實相,但假言表實理。汝更著言聲,闇於實相。」
Those who understand say, "Fool, why only stare at my finger, the finger is the condition for the moon; the finger is not the moon." You are the same way. Words and sounds are not the marks of reality, but are borrowed to express true principles. You further become attached to words and sounds and are occluded as far as true marks.
[0284a13] 行若得如是正知見,觀十二分,和合為因果二分:果時十二分為苦諦,因時十二分為習諦,因滅是盡諦,見因果盡是道諦。
If you practice and acquire such proper knowledge and views, contemplate the combination of the Twelve Causal Links (十二因緣) and the Two Divisions of Cause and Effect: the Twelve Causal Links of Effect is the truth of suffering, the Twelve Causal Links of Cause is the truth of practice, the ceasing of cause is the truth of ceasing, and seeing that cause and effect cease is the truth of the way.
四種觀果:無常、苦、空、無我。
There are four types of contemplation on effect: impermanence, suffering, emptiness and no self.
四種觀因:集、因、緣、生。
The four types of contemplation on cause are: collection, cause, condition, and production.
[0284a17] 問曰:「果有四種但名苦諦,餘者無諦名也?」
Question (問曰): There are four types of effect, but only the truth of suffering is named, the rest of the truths are not named.
[0284a18] 答曰:「若言無常諦復疑,苦諦亦疑,無我諦亦疑,一種難處。復次,若言無常諦無咎,空非我諦亦無咎。若無常苦空無我諦,於說為重故,是故於四說一。」
Answer (答曰): If we talk about the truth of impermanence and you doubt it, you will doubt the truth of suffering and the truth of no self. The same difficulty applies. Furthermore, if you say the truth of impermanence is faultless, you will say that the truths of emptiness and no self are also faultless. If the truths about impermanence, suffering, emptiness and no self were explained, they would be repeated. Therefore the four are explained with one.
[0284a21] 問曰:「苦有何異相,於三中獨得名?」
Question (問曰): How is suffering different so that it is the only one among the three that was named?
[0284a22] 答曰:「苦是一切眾生所厭患,眾生所怖畏,無常不爾!或有人為苦所逼,思得無常,無有欲得苦者。」
Answer (答曰): Suffering is something that all sentient beings detest and are weary of. Sentient beings are afraid of it. Impermanence is different. There may be people who, oppressed by suffering, think of impermanence and suffers without desire.
[0284a24] 問曰:「有人欲得捉刀自殺,針炙苦藥入賊,如是種種非求苦也?」
Question (問曰): Is it not suffering if someone wishes to commit suicide with a knife but treat a thief with bitter medicine and acupuncture?
[0284a25] 答曰:「非為欲得苦,欲存大樂,畏苦故取死。苦為第一患,樂為第一利,以是故離實苦得快樂,是故佛以果分,獨名苦諦,非無常、空、無我諦。」
Answer (答曰): It is not about wishing to acquire suffering and wishing to preserve bliss. Beings fear death because death is grasped. Suffering is the foremost problem and joy is the foremost benefit. Therefore by leaving true suffering is to acquire happiness. Hence the Buddha only named the truth of suffering among the divisions of effect; it is not that the truths of impermanence, emptiness and no self are nonexistent.
[0284a29] 是於四諦中了了實智慧不疑不悔,是名正見。思惟是事種種增益故,是名正覺。除邪命攝四種邪語,離餘四種邪語,攝四種正語,除邪命攝身三種業,除餘三種邪業,名正業。
Once beings understand the Four Noble Truths and its true wisdom, there is no doubt or regret, which is called proper view. Contemplate these and there are various benefits. This is called proper awareness. Eliminate deviant livelihood and gather-in the four kinds of deviant words. Part with the four other types of deviant words and gather-in the four kinds of proper words. Eliminate deviant livelihood and gather-in the three karmas of the body; eliminate the three other types of deviant karmas is called proper karma.
離餘種種邪命,是名正命。如是觀時精進,是正方便。是事念不散,是名正念。是事思惟不動,是名正定。正覺如王,七事隨從,是名道諦。
Part with the other forms of deviant livelihood is called proper livelihood. To diligently contemplate in this way is proper expedience. To focus without being scattered is called proper mindfulness. To contemplate without being affected is called proper concentration. Proper awareness is like the king followed by seven servants, which are called the truth of the way.
[0284b07] 是事一心實信不動,是名信根。一心精懃求道,是名精進根。一心念不忘失,是名念根。心住一處亦不馳散,是名定根。思惟分別無常等覺,是名慧根。是名增長得力,是名五力。
Focus on this and truly believe it without being affected is called the root of faith. To focus on diligently pursuing the way is called the root of vigor. To not forget to concentrate on being mindful is called the root of mindfulness. To concentrate the mind on one object and not let it become scattered is called the root of samadhi. Contemplating and differentiating between impermanence and other awarenesses are called roots of wisdom. This is called development leading to power. These are called the Five Powers.
[0284b11] 問曰:「八正道中皆說慧念定等,根力中何以重說?」
Question (問曰): The Eightfold Proper Path talks about wisdom, mindfulness, concentration and others, why are the roots and the powers repeated?
[0284b12] 答曰:「隨入行時初得小利,是時名為根。是五事增長得力,是時得名為力。」
Answer (答曰): Upon entering the practice, practitioners initially attain some minor benefit, which are called the roots at that time. Five items strengthen them, which are called the powers.
[0284b13] 初入無漏見諦道中,是功德名八正道。入思惟道時,名七覺意。
Initial entry into non-outflow and the seeing of the truth of the way are merit and virtue, which are called the Eightfold Proper Path. Entry onto the path of contemplation is called the Seven Thoughts on Awakening.
初入道中觀念身痛心法常一心念,是名四念止。
Upon initial entry onto the path, contemplate with a focused mind the pain of the body, which is called Abiding in the Four Mindfulnesses.
如是得善法味四種精懃,是名四正懃。
In this way, they acquire the flavor of wholesome dharmas from the four types of diligence, which are called the Four Proper Diligences.
如是欲精進定慧初門,懃精進求如意自在,是名四神足。
This wish to be more diligent and enter the first door of concentration and wisdom is called the Four Spiritual Fulfillments.
雖名四念止、四正懃、四神足、五根等,皆攝隨行時初後少多行地緣,各各得名。
Although called the Four Mindfulnesses, Four Proper Diligences, Four Spiritual Fulfillments, the Five Roots etc., each acquired its name according to the activity of gathering-in the mind, whether it comes earlier or later, less or more, its conduct, level and conditions.
譬如四大,各各有四大,但多得名。若地種多,水火風少處,名為地大。水火風亦如是!
Just as each of the Four Elements contains the four elements, the term is based on the majority of the composition. If there were more elements of earth and less of water, fire and wind, then the element is called the earth element. This applies to the elements of water, fire, and wind too.
如是三十七品中各各有諸品,如四念止中有四正懃、四神足、五根、五力、七覺、八道等。
Similarly, each of the 37 Means contains all means. Just as Abiding in the Four Mindfulnesses contains the Four Proper Diligences, the Four Spiritual Fulfillments, the Five Roots, the Five Powers, the Seven Awakenings, the Eightfold Proper Path and others.
[0284b24] 如是觀十二分、四諦行、四念止、四正懃、四神足、五根、五力、七覺意、八正道,其心安樂。
Similarly, each of the 37 Means contains all means. Just as Abiding in the Four Mindfulnesses contains the Four Proper Diligences, the Four Spiritual Fulfillments, the Five Roots, the Five Powers, the Seven Awakenings, the Eightfold Proper Path and others. Contemplating the Twelve Causal Links (十二因緣), the Four Noble Truths, Abiding in the Four Mindfulnesses, Four Proper Diligences, Four Spiritual Fulfillments, the Five Roots, the Five Powers, the Seven Awakenings, and the Eightfold Proper Path in this way, they are at peace.
復以此法度脫眾生,一心誓願精進求佛。是時心中思惟觀念:「我了了觀知此道,不應取證。」有二事力故未入涅槃:
Furthermore, save sentient beings with these Dharmas so that they concentrate on the vow of diligently pursuing Buddhahood. At that time, contemplate and think, "I understand that in contemplating and knowing this way, I should not grasp it or certify to it. I have not entered nirvana due to the power of two things.
一者、大悲不捨眾生,
One is great compassion, not wishing to abandon sentient beings.
二者、深知諸法實相。
Two, the profound knowledge of the true marks of all dharmas.
諸心心數法從因緣生,我今云何隨此不實?當自思惟,欲入深觀十二因緣,知因緣是何法。復更思惟,是四種緣:因緣、次第緣、緣緣、增上緣。
All methods of the mind come forth from causes and conditions. Why do I follow that which is not true? I shall ponder this since I wish to enter the profound contemplation of the Twelve Causal Links (十二因緣) and know what the Dharma of causal links is all about. Furthermore, ponder these four conditions: causal conditions, sequential conditions, conditioned conditions and enhanced conditions.
五因為因緣,除過去現在阿羅漢最後心,餘過去現在心心數法,是次第緣。緣緣、增上緣,緣一切法。
The Five Causes are causes and conditions. Eliminate the final mindstate of past and present arhats. The remainder of past and present mindstates consists of the methods of the mind. These are sequential conditions. Conditional conditions and enhanced conditions condition all dharmas.
復自思惟言:「若法先因緣中有,則不應言是法因緣生;若無,亦不應言因緣中生;生有半無亦不應因緣生;云何有因緣?若法未生,若過去心心數法失,云何能作次第緣?
Ponder further, "If the explanation is that dharmas first come from causes and conditions then we should not say that dharmas come from causes and conditions. If not, then we should not say they come forth in the midst of causes and conditions either. Production contains half a void should not come from causes and conditions either. Why are there causes and conditions?
若佛法中妙法無緣涅槃,云何為緣緣?若諸法實無性,有法不可得;若因緣果生,因此有彼,是說則不然;若因緣中各各別、若和合一處,是果不可得,云何因緣邊出果?
If dharmas were not produced and the methods of the mind from the past were lost, how can sequential conditions be done? If we had no conditions with the wonderful dharmas among the Buddhadharma, why is nirvana a conditional condition? If all dharmas were indeed without any inherent nature, then the dharma of existence cannot be acquired. If the effect of causes and conditions come forth because of another, this explanation is not so. If causes and conditions were distinct, when combined in one place, their effect is indeed unobtainable. Why does effect come from the peripheries of causes and conditions?
因緣中無果故。若因緣中先無果而出者,何以不非因緣邊出果?二俱無故。果屬因緣,因緣邊出,是因緣不自在屬餘因緣,是果屬餘因緣。云何不自在?因緣能生果,是故果不從因緣有,亦不從非因緣有,則為非果。果無故,緣與非緣亦無也!」
There is no effect in causes and conditions. If there were no effect in the midst of causes and conditions at first but it manifests, then why do effect not manifest from the peripheris of non-causes and non-conditions? It is because both are nonexistent. Effect belongs to causes and conditions and manifests from the peripheries of causes and conditions. The causes and conditions do not stand alone but belong to other causes and conditions. Why does this effect that belongs to other causes and conditions stand on its own? Causes and conditions can produce effect; therefore effect does not come forth from causes and conditions or the existence of non-causes and non-conditions. This is therefore not an effect. Since there is no effect, there is neither condition nor the absence of condition.
[0284c20] 問曰:「佛言十二因緣,無明緣諸行,汝云何言無因果?」
Question (問曰): The Buddha explained the Twelve Causal Links (十二因緣) and that ignorance conditions activities. Why do you say there is no cause and effect?
[0284c21] 答曰:「先以被答,不應更難,若難者更當答。佛言眼因色緣癡邊生邪憶念,癡是無明,是中無明,何所依住?若依眼邪?
Answer (答曰): First, I must provide an answer. It is more difficult to provide no response. If it is difficult, then all the more should I respond. The Buddha said the eyes give rise to deviant thoughts, because form conditions the edge of delusion. Delusion is ignorance. What is there for ignorance to rely upon and abide in?
若色中、若識邪?不應依眼住。若依眼住,不應待色,常應癡。若依色住,不應待眼。是則外癡,何豫我事?
If it relies on the deviances of the eyes, form, or deviances in consciousness, it should not abide in the eyes. They should not wait for form but should always be deluded. If they depend on form, they should not wait for the eyes because they are outer delusions, what do they have to do with me?
若依識住,識無色、無對、無觸、無分、無處。無明亦爾,云何可住?
If they were to depend on consciousness, consciousness is devoid of form, duality, contact, division or location. The same is so with ignorance, so where is there to abide?
是故無明非內、非外、非兩中間,不從前世來,亦不住後世,非東西南北、四維上下來,無有實法,無明性爾。了無明性,則變為明,一一推之,癡不可得。云何無明緣行?
Therefore ignorance is not inside, outside or in-between. It does not come form past lives and does not abide in future lives. It is neither in the east, west, north, south, the four intermediary directions, zenith or nadir. There is no true dharma. The nature of ignorance is just about no nature of understanding, which turns into understanding when changed. Deduce one step at a time and know that delusion is unattainable. Why does ignorance condition activities?
如虛空不生不滅、不有不盡,本性清淨。無明亦如是,不生不滅、不有不盡,本性清淨,乃至生緣老死亦爾。」
Just as space neither comes into being nor ceases to be, neither exists nor ends, and its inherent nature is fundamentally pure. Ignorance is too. It neither comes into being nor ceases to be, neither exists nor ends, and its inherent nature is fundamentally pure. This is so too for each link on up to birth conditions old age and death.
[0285a04] 菩薩如是觀十二因緣,知眾生虛誑繫在苦患,易度耳。諸法若有實相難可得度,思惟如是則破愚癡。
Bodhisattvas contemplate the Twelve Causal Links (十二因緣) in this way and know that sentient beings are deceived and tied to suffering and problems but easy to save. If there were true marks to all dharmas, beings would be difficult to save. Pondering in this way will shatter delusion.
[0285a06] 若菩薩心多思覺,常念阿那波那,入時出時數一乃至十,一一心不令馳散。菩薩從此門得一心,除五蓋欲行。
If Bodhisattvas tend to think more, be mindful of ānāpāna constantly, count the inhalations and exhalations from one to ten without letting the mind roam or scatter. Through this practice Bodhisattvas reach singleness of mind and eliminate the Five Coverings and activities of desire.
[0285a09] 菩薩見道應行三種忍法:生忍、柔順法忍、無生忍。云何生忍?
Bodhisattvas who see the way should practice three types of patience: patience with the production of Dharma, patience with tender and compliant Dharma, and patience with non-production. What is the patience of production?
一切眾生或罵或打或殺,種種惡事,心不動轉、不瞋、不恚,不唯忍之而更慈悲,此諸眾生求諸好事願一切得,心不捨放。是時漸得解諸法實相,如氣熏著。譬如慈母愛其赤子乳哺養育,種種不淨不以為惡,倍加憐念欲令得樂。
With regard to various evil things such as being scolded, beaten or killed by all beings, Bodhisattvas are not affected, angry or hateful. Not only are they patient, but they are furthermore compassionate. All these beings wish for good things, so may they attain all they wish. Without releasing such thoughts in the mind, they will gradually attain and understand the true marks of all dharmas, as if being perfumed. For instance, a kind mother loves her child. She feeds and raises the child. She does not consider the various impurities as evil; but is doubly empathetic and wishes for the child’s happiness.
行者如是,一切眾生作種種惡、淨不淨行,心不增惡不退不轉。復次十方無量眾生,我一人應當悉度使得佛道,心忍不退、不悔、不却、不懈、不厭、不畏、不難,是生忍中一心繫念。三種思惟不令外念,外念諸緣攝之令還,是名生忍。
Practitioners are the same way; all beings do all kinds of evil but practitioners do not detest, retreat or turn away from pure and impure conducts. Furthermore, I shall personally cause infinite beings throughout the ten directions to be saved and reach Buddhahood. Be patient and not retreat, regret or be frightened. Do not be lax, weary, fearful, or obstructed. Focus with a singleness of mind while being patient with such production using three types of contemplation. Do not think about other things; when thoughts condition externals, bring them back. This is called the Patience with Production.
[0285a21] 云何柔順法忍?
How can we be gentle and compliant in being patient with the Dharma?
菩薩既得生忍,功德無量,知是功德福報無常,是時厭無常自求常福,亦為眾生求常住法。一切諸法,色無色法、可見不可見法、有對無對法、有漏無漏、有為無為、上中下法,求其實相。實相云何?非有常非無常、非樂非不樂、非空非不空、非有神非無神?何以故非有常?
Though Bodhisattvas have acquired the Patience with Production and embody infinite merit and virtue, they know that merit and blessings are impermanent; at the same time, be weary of impermanence and constantly seek blessings, including seeking constant abiding in the Dharma for sentient beings. Seek the true marks in all dharmas: the dharmas of form and formlessness, dharmas that can be seen and cannot be seen, dharmas that are dual and nondual, dharmas of outflow and non-outflow, conditioned and unconditioned, superior, average, and inferior. Why are the signs of reality neither constant nor impermanent, neither joyous nor unhappy, neither empty nor not empty, and neither spiritual nor not spiritual? Why is there no constant existence?
因緣生故。先無今有故,已有還無故,是故非有常。云何非無常?
It comes from causes and conditions. First there is none now there is existence. Therefore existence returns to nothing, hence there is no permanent existence. What does it mean by no impermanence?
業報不失故,受外塵故,因緣增長故非無常。云何非樂?
Karmic retribution is not lost, external sense objects are felt, and causes and conditions grow; therefore there is no impermanence. What does it mean by no joy?
新苦中生樂想故,一切無常性故,緣欲生故,是故非樂。云何非不樂?樂有受故,欲染生故,求樂不惜身故,是非不樂。云何非空?
Thoughts of joy come from new forms of suffering due to the nature of impermanence and conditions wishing to come into being. Therefore there is no joy. What does it mean by no unhappiness?
內外入各各受了了故,有罪福報故,一切眾生信故,是故非空。云何非不空?
Happiness occurs due to feelings; it is generated by tainted desire. Happiness is sought without a care for their lives, that is not unhappiness. What does it mean by no emptiness?
和合等實故,分別求不可得故,心力轉故,是故非不空。云何非有神?
It means that things enter from the outside and inside and each being feels and understands uniquely. It is because of the retribution of offenses and blessings. It is because all beings believe it so, there is no emptiness. What does it mean by no non-emptiness?
不自在故,第七識界不可得故,神相不可得故,是故非有神。云何非無神?
It means that union and others are true. Due to discrimination, it is unobtainable when sought. It is turned by the power of the mind, therefore it is about no non-emptiness. What doe it mean by the nonexistence of gods?
有後世故,得解脫故,各各我心生不計餘處故,是故非無神。如是不生不滅、不不生不不滅、非有非無、不受不著,言說悉滅、心行處斷,如涅槃性,是法實相。於此法中信心清淨,無滯無礙,軟知軟信軟進,是謂柔順法忍。
It means there is no ease. It is because the realm of the seventh consciousness is unobtainable; therefore there is the nonexistence of gods. What does it mean by no absence of gods? There are future lives, the attainment of liberation, and each individual’s not calculating other things in the mind; therefore the nonexistence of the absence of gods. In this way, it does not come into being or cease to be; it is not the absence of coming into being or ceasing to be; it is neither existence nor void; and it is neither feeling nor attachment. Words completely cease and the activities of the mind stop. Just as the nature of nirvana is the true mark of the Dharma, with this Dharma, faith is pure and freed of stagnation and obstruction. Gentle knowledge, gentle faith and gentle diligence make it the Tender and Compliant Patience with the Dharma.
[0285b13] 云何無生法忍?
What does it mean by Patience with the Non-production of Dharma (無生 anutpāda 法)?
如上實相法中,智慧、信、進增長根利,是名無生法忍。譬如聲聞法中煖法、頂法,智慧、信、精進增長得忍法,忍者忍涅槃、忍無漏法,故名為忍。新得、新見,故名為忍。法忍亦如是。
Just as in the above Dharma of the marks of reality, wisdom, faith and vigor strengthen the benefits to sense faculties, this is called Patience with the Non-production of Dharma (無生 anutpāda 法). For instance, among the Sound Hearer dharmas, patience with the Dharma is attained by developing wisdom, faith and vigor in the dharmas of heat and summit. Patient individuals are patient with nirvana and non-outflow dharmas; this is why it is called patience. Due to new attainments and new views, this is called patience. Patience with the Dharma is just so too.
時解脫阿羅漢不得無生智,增進廣利轉成不時解脫得無生智。無生法忍亦如是,未得菩薩果得無生法忍,得菩薩真行果,是名菩薩道果。
At that time, the liberated arhat does not acquire the wisdom of non-production. They acquire the wisdom of non-production by increasing vast benefits and turn them into liberation not fixed to one time. Patience with the Non-production of Dharma (無生 anutpāda 法) is just so too. Those who have not reached the fruition of Bodhisattvas attain Patience with the Non-production of Dharma (無生 anutpāda 法). To acquire the fruition of Bodhisattvas’ true conduct is called the fruition of the Bodhisattvas’ way.
是時得般舟三昧,於眾生中得大悲,入般若波羅蜜門。爾時諸佛便受其號,墮生佛界中,為諸佛所念,一切重罪薄,薄者滅,三惡道斷,常生天上人中,名不退轉。
At that time, they attain the Pratyutpanna Samadhi, great compassion among sentient beings and entry into the prajnaparamita door. At that time, all Buddhas bestow them with an epithet. They fall and become reborn in the realm of Buddhas. All Buddhas are mindful of them. All of their heavy offenses thin and thin ones extinguish. The three evil realms are cut off for them so that they are always reborn in the heavens or among humans. This is called non-retreat to an unaffected space.
到不動處,末後肉身盡入法身中,能作種種變化,度脫一切眾生,具足六度供養諸佛,淨佛國土教化眾生,立十地中功德成滿,次第得阿耨多羅三藐三菩提,為菩薩禪法中初門。
Later their flesh body enters the Dharma body and can create various transformations, save all beings, be replete with the Six Paramitas and make offerings to all Buddhas. Teaching sentient beings in the pure Buddhalands, realizing and fulfilling merits in the ten grounds, they sequentially attain annutarasamyaksambodhi. This is an initial practice of the dhyāna (Chan; 禅) Dharma for Bodhisattvas.
行者定心求道時,常當觀察時方便;
若不得時無方便,是應為失不為利。
When practitioners focus in their search for the way, They shall contemplate whenever convenient.
If they have no time and are inconvenienced, It would be a loss and not a gain.
如犢未生 [(殼-一)/牛] 牛乳,乳不可得非時故;
若犢生已 [(殼-一)/牛] 牛角,乳不可得無智故。
Like an unborn calf fed with milk Cannot receive the milk since it is untimely.
If the calf were born and fed bull horn, It cannot receive any milk since it is unwise.
如鑽濕木求出火,火不可得非時故;
若折乾木以求火,火不可得無智故。
Like drilling wet logs in the hopes of fire The fire is unfeasible since it is untimely.
Break off dry twigs in the hopes of fire The fire is unfeasible since it is unwise.
得處知時量己行,觀心方便力多少;
宜應精進及不宜,道相宜時及不宜。
At the juncture of attaining, know the time and measure of your deeds; Contemplate how much the strength of expedients in the mind
There are times to be diligent and times improper Accord with the way in times proper but not others.
若心調動不應勇,如是勇過不得定;
譬如多薪熾大火,大風來吹不肯滅。
If the mind is restless, do not be bold. Being too bold will not win samadhi.
Just as too many logs fuel a large pyre Which refuses to quell when strong winds blow.
若能以定自調心,如是動息心得定;
譬如大火大風吹,大水來澆無不滅。
If you can regulate the mind with samadhi Movements of breath just so let you reach samadhi.
Just as a great fire is blown by strong winds Will extinguish when doused by floods.
若人心軟復懈怠,如是厭沒不應行;
譬如少薪無焰火,不得風吹便自滅。
If softhearted men were lax too, They should not practice drowning like so.
Just as a few logs with no flame Will extinguish without the blowing wind.
若有精進勇猛心,如是轉健得道疾;
譬如小火多益薪,風吹轉熾無滅時。
If they were vigorous and courageous They would soon attain the way with swift health like so.
Just as a small pyre helped by much fuel, The wind blows the blaze but it never quells.
若行放捨止調縮,設復發捨失護法;
譬如病人宜將養,若復放捨無得活。
If they practice renunciation and stop passivity lanning to restore the renounced, they lose dharma protection
Just as patients must take care of their health Were they to let go of renunciation, they live no more.
若有捨想正等心,宜時懃行得道疾;
譬如有人乘調象,如意至湊無躓礙。
If they maintain the proper and impartial mind of renouncing thought Practice diligently in proper times and realizing the way fast,
Just as someone who rides a tamed elephant Which obeys and does not stomp or block.
若多婬欲愛亂心,是時不應行慈等;
婬人行慈益癡悶,如人冷病服冷藥。
If they had much lust and love a scattered mind They should not practice kindness and others at that time.
Licentious individuals who practice kindness benefit the deluded. Just as patients take cold-natured medicine for cold-natured diseases.
婬人心亂觀不淨,諦觀不淨心得定;
行法如是相應故,如人冷病服熱藥。
Licentious individuals with a scattered mind may contemplate impurity; Contemplate the truth of impurity and the mind reaches samadhi.
The dharma of practices works well in this way, Just as patients take warm-natured medicine for cold-natured diseases.
若多瞋恚忿亂心,是時不應觀不淨;
瞋人觀惡增恚心,如人熱病服熱藥。
If they had much hatred and full of rage They should not practice impurity at that time.
Angry people add to their hatred contemplating evil, Just as patients take warm-natured medicine for warm-natured diseases.
若人瞋怒行慈心,行慈不捨瞋心滅;
行法如是相應故,如人熱病服冷藥。
If angry men practiced kindness Never forsaking the practice of kindness, hatred dissolves.
The dharma of practices works well in this way, Just as patients take warm-natured medicine for cold-natured diseases.
若多愚癡心闇淺,不淨行慈悲行法;
二行增癡無益故,如人風病服麨藥
If they had much delusion with dark and shallow minds, Both the dharmas of impurity and compassion
Only add to their delusion and offer no help, Just as patients take fried medicine for wind-based diseases.
人心癡闇觀因緣,分別諦觀癡心滅;
法行如是相應故,如人病風服膩藥。
People with confused and dark minds contemplate causes and conditions By contemplating the individual truths, delusions end.
The dharma of practices works well in this way, Just as patients take pasty medicine for wind-based diseases.
譬如金師排扇炭,用功非時失夢-夕+棐法;
怱怱急 [夢-夕+棐不知時,或時水澆或放捨。
Just as a goldsmith uses a fan on the coal Untimely work makes him lose the dharma;
Rushing to blow without knowing the time to drench it with water or to let it go.
金融急 [夢-夕+棐] 則消過,未融便止則不消;
非時水澆金則生,非時放置則不熟。
The gold melts in high heat and dissolves Stopping before it melts, it cannot dissolve.
Untimely expedients cost benefits in the dharma; If there is no benefit in the dharma, it is of no benefit.
精進攝心及放捨,應當觀察行道法;
非時方便失法利,若非法利為非利。
譬如藥師三種病,冷熱風病除滅故;
應病與藥佛如是!婬怒癡病隨藥滅。
Just as a pharmacist faces three disease types Can eliminate those based on cold, heat and wind.
Providing appropriate medicine as the Buddha does. The diseases of lust, anger, and delusion end with medicine.
Rövid összefoglalás
Kumārajīva (鸠摩罗什 344–413) buddhista szerzetes volt, aki Kuchában született, mely a Selyemút mentén létezett mint fontos oázis-város. Kucha akkoriban a Sarvāstivāda (說一切有部) buddhizmus központja volt. Kumārajīva a Sarvāstivāda hagyományvonalát követte. Jó ideig Kasmírban, a Sarvāstivāda buddhizmus "erődítményében" tanult, majd a Mahāyana irányzat gyakorlója lett és Nāgārjuna (龍樹, ~150-~250) Madhyamaka (中觀见) tanításának tanítójává vált.
Egy meglehetősen színes élet után, mely során sok évig magánál tartotta egy hadúr (Kumārajīva ekkor tanult meg kínaiul), végül 401-ben érkezett Chang An-ba az akkori Kína fővárosába. Chang'an -ban aztán Yao Xing Császár támogatásával hatalmas fordításba kezdett, melynek eredményei átalakították a születő kínai buddhizmust azzal, hogy számos fontos buddhista szútra és értekezés pontos és olvasható fordítását biztosította. Ezek közt említhetőek meg olyan szövegek, mint a Lotusz Szútra és olyan értekezés, mint a hatalmas Mahāpraj–āpāramitā-upadeśa (大智度论), Mahāyāna buddhizmus virtuális enciklopédiája, melyet Nāgārjuna Mesternek tulajdonítunk. Egyik elso fordítása azonban kínai tanítványa, Sengrui kérésére egy aktuális szöveg volt: Az Ülő Meditáció Samadijának Szútrája (坐禪三昧經 Zuochan sanmei jing, T15 614. szám).
Sengrui (僧睿; 371–438) így írt a Szútra lefordításának-, a kínai változat megalkotásának alkalmából:
僧叡《关中出禅经序》说:
禅法者,向道之初门,泥洹之津径也。……究摩罗法师,以辛丑之年十二月二十二,自姑臧至长安。予即于是月二十六日,从受禅法。既蒙启授,乃知学有成准,法有成条。《首楞严经》云:人在山中学道,无师道终不成。是其事也。
A Chan gyakorlata az első kapu az ösvényen mely az Úthoz vezet, ahhoz az Úthoz, mely a Nirvanaba visz. Korábban e földön [azaz Kínában] a gyakorlás- [állapotainak szentírása], a Tizenkét Kapu [szentírásának] nagy-, és kis változatai, a nagyobb és kisebb Ānāpāna [szentírások] volt (le)fordított. S bár e szövegek valóban a Chan gyakorlathoz tartoznak, nem átfogóak, ezenfelül [az ilyen szövegek jelenléte ellenére] nem voltak [mesterek], akikről iránymutatásokat kaphattunk. A megfelelő gyakorlás a [chan] tanulók számára így kívánatos. Kumāralabdha (究摩罗法师) a xin chou (辛丑) év tizenkettedik hónapjának huszadik napján érkezett Chang'anba Guzangban (姑臧), és a hónap huszonhatodik napján [Sengrui] megkapta tőle a Chan gyakorlására vonatkozó utasításokat. Csak azzal, hogy megáldtam ezzel az építő utasítással, tudtam, hogy a [Chan] -nak van egy előírt normája, és hogy a tanítása rendelkezik egy előírt elrendezéssel. Amint azt a Sūraṅgama Sūtra (《首楞严经》) mondja: "az ember a hegyen tanulmányozhatja az Utat, Mester nélkül az Út végül sikertelen (人在山中学道,无师道终不成). Ezután elég szerencsés voltam ahhoz, hogy megszerezzem [a Kumarajiva-tól] a különböző mesterek chan kézikönyvéből (Chan Összegzések 禪要)készült három tekercset.
Kumārajīva személye észak-nyugati indiai neves mesterek nagy részét vonzotta oda, ahol a korai képzése zajlott.
A Szútra első tekercse a főbb buddhista gyakorlatokra összpontosít, amelyek feltehetően a IV. századi Észak-Indiában voltak jelen. A második tekercs a Mahāyāna buddhizmusra összpontosít, de az aktuális gyakorlathoz képest kevés újdonságot ad ahhoz, ami az első tekercsben szerepel. A szútra a buddhista meditációról tanít, amit Kínában később a "Chan Öt Kapujának" neveztek el, nem a későbbi szektás értelemben (a későbbi Chan irányzat), hanem a Chan kifejezésre (ld.: Dhyana, elméllyülés vagy meditáció), amely szélesebb értelemben többféle meditatív gyakorlatot foglal magában. Az öt gyakorlat olvashtaó, amelyet a szútra megfeleltet különböző személyiségtípusokkal:
- 1. meditáció a vágy szennyeződésétől való megszabadoláshoz (A vágy/ragaszkodás (貪欲, rāga) gyógyításának (治) Dharma gyakorlata (法門, dharmaparyāya) - 治貪欲法門)
- 2. meditáció az együttérzés megerősítéséért a harag által érintettek számára; (A harag/indulat (瞋恚, dveṣa) gyógyításának (治) Dharma gyakorlata (法門, dharmaparyāya) - 治瞋恚法門)
- 3. meditáció a függőségektől való megszabaduláshoz, mely a tudatlanság által érintettek számára merülnek fel; (A tudatlanság mérgének (愚癡) gyógyításának (治) Dharma gyakorlata (法門, dharmaparyāya) - 治愚癡法門)
- 4. meditáció a légzés-figyelésben, a diszkurzív gondolatok által érintettek számára, valamint
- (A gondolkodás és figyelmesség (思覺) gyógyításának (治) Dharma gyakorlata (法門, dharmaparyāya) - 治思覺法門)
- 5. Buddha testén való meditáció egyfajta "minden célra" meditáció (A különbözőség gyógyításának (治) Dharma gyakorlata (法門, dharmaparyāya) - 治等分法門)
Javasolt irodalom és források
1. Foguang Dacidian (Buddha's light dictionary, 佛光大辭典)
2. Dictionary of Chinese Buddhist Terms (中英佛學辭典)
3. Online Buddhist Dictionary (在線佛學辭典).
4. ...
5. Mahāyāna Mahāparinirvāṇa Sūtra (大般涅槃經) @ Wikipedia
❀ ❀ ❀
Köszönetet mondunk minden barátunknak, mindazon szerzőknek, tanítóknak, buddhistáknak és harcművészeknek, akik hozzájárultak a harcművészet-történeti-, buddhista-, bölcseleti és egyéb tanításokkal, írásokkal, tanulmányokkal, jegyzetekkel minden érző lény tanításához és tanulásához. Buddhák és Mesterek tanításait megosztani érdem, mindezen érdemeket felajánljuk az összes Buddháknak. A Xing Long Tang elfogulatlan, pártatlan, szektarianizmustól mentes elv alapján törekszik a Dharmát, a Chan hagyományvonal tanítását, a harcművészeti stílusok történeteit megosztani. 武林一家! 阿弥陀佛!
各位朋友, 作者, 老师, 佛教徒和功夫爱好者, 请允许我向你们表示感谢, 感谢你们一直以来用功夫, 历史, 佛教, 哲学和各类教学, 文章, 研究和教义, 对教学和学习的支持。分享佛教和大师的教义非常有价值, 我们以此恭敬诸佛。《醒龙堂》 将依据不偏依, 不分宗派的原则努力分享佛法, 传承佛教思想和传统功夫。
Xing Long Tang | 2018.07 v1; első kiadás
Attribution-NonCommercial-NoDerivatives 4.0 licenc alkalmazásával | 署名-非商业性使用-禁止演绎 4.0 国际
Ha hibákat, megjelenési vagy egyéb problémákat találsz, írj nekünk: master [at]