English
English version: 'When will I be free from cold or heat, begging for food in turn, to heal the wounds of hunger, like oiling a cart, to sustain life with little self-sufficiency? When will I be free from the eight worldly conditions (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness), and not be moved by these eight conditions? When will I be weary of kingdoms and cities, and delight in dwelling in forests and thickets, without attachment or craving for the twelve entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind, and their corresponding six sense objects: form, sound, smell, taste, touch, and mental objects)? When will I be able to guard the six senses (eyes, ears, nose, tongue, body, and mind), so that I may attain dhyana (禅定, meditation)? When will I be able to subdue the six senses, like controlling servants? When will I be able to practice meditation diligently, read and recite scriptures, and always delight in cutting off all fetters of afflictions, and fully cultivate all virtuous practices? When will I be content? When will I no longer delight in past amusements and pleasures? When will I diligently practice for myself and others? When will I walk the path that all Bodhisattvas walk? When will I be the most noble in the world? When will I be liberated from the slavery of love? When will I be liberated from household life?' Manjushri (文殊师利, name of a Bodhisattva)! This is what a Bodhisattva contemplates in their mind.' The Buddha spoke this Gatha (偈语, verse): 'If someone contemplates the mind of a Bodhisattva, I know that this person possesses various merits, their number is immeasurable and inexhaustible, capable of attaining the pure Dharma body of the Buddha, will not fall into evil realms to suffer various pains, and will fully accomplish the wisdom of the Buddha.' At that time, Manjushri (文殊师利, name of a Bodhisattva) said to the Buddha: 'World Honored One! If there are people in other Buddha worlds who now wish to see those Buddhas, how can they see them?' The Buddha told Manjushri (文殊师利, name of a Bodhisattva): 'If one can single-mindedly remember the ten titles of the Tathagata (如来, one of the Buddha's titles), the Buddha will always be present and undying for that person, and they will also be able to hear the Dharma preached by the Buddhas, and see the fourfold assembly (比丘, Bhikshu - monks; 比丘尼, Bhikshuni - nuns; 优婆塞, Upasaka - male lay devotees; 优婆夷, Upasika - female lay devotees) of those Buddhas, increasing their lifespan and free from all diseases. What are the ten titles? They are: Tathagata (如来, Thus Gone), Arhat (应供, Worthy of Offerings), Samyaksambuddha (正遍知, Perfectly Enlightened One), Vidyacharana-sampanna (明行足, Perfect in Knowledge and Conduct), Sugata (善逝, Well-Gone), Lokavidu (世间解, Knower of the World), Anuttara (无上士, Unsurpassed One), Purushadamyasarathi (调御丈夫, Tamer of Men), Shasta devamanushyanam (天人师, Teacher of Gods and Humans), Buddha (佛, Awakened One), and Bhagavan (世尊, World Honored One). Manjushri (文殊师利, name of a Bodhisattva)! Those who recite the ten titles should first contemplate the Buddha's physical body, complete with all the auspicious marks, and then contemplate the Dharma body, whose lifespan is endless. One should think in this way: the Buddha is not the physical body, the Buddha is the Dharma body. By grasping and firmly grasping, one sees the Buddha as empty space. Delighting in empty space, one can therefore know the meaning of all Dharmas.' --------------------------------------------------------------------------------
Chinese
文殊师利！如须弥山、由乾陀山、伊沙陀山、须陀梨山、珂罗底迦山、阿输迦罗山、毗那多山、尼民陀罗山、斫迦罗山，如是等山悉是障碍。若人一心念佛十号，此等诸山不能为障。何以故？以正念故、佛威神故。 “复次，文殊！念佛十号犹如虚空，以知如虚空故，无有过失；以不失故，得无生忍；如是依名字，增长正念；见佛相好，正定具足。具足定已，见彼诸佛。如照水镜，自见其形。彼见诸佛亦复如是，此谓初定。复次，如一佛像现镜中分明，见十方诸佛亦如是分明，从此以后常正念思惟，必有相起，以相起故，常乐见佛，作此念时诸佛即现，亦不得神通，亦不往彼世界，唯住此处，见彼诸佛，闻佛说法，得如实义。” 文殊师利白佛言：“以何法故起此定宝？” 佛告文殊师利：“当近善知识、供养善知识，常起精进、不舍精进，不舍智慧、不动智慧，坚智慧、利智慧；常入信心，令精进根坚固，不为天魔、沙门、婆罗门所坏；由此四法，能生此定。” 文殊师利白佛言：“复有何法能生此定？” 佛告文殊师利：“惭愧、忏悔、恭敬、供养，事说法人如供养佛，以此四法能生禅定。复于九十日，修无我想，端坐专念，不杂思惟，除食及经行、大小便时，悉不得起。 现代汉语译本 文殊师利！就像须弥山（Sumeru）：众山之王，由乾陀山（Yugandhara）：持双山，伊沙陀山（Isadhara）：持轴山，须陀梨山（Sudarsana）：善见山，珂罗底迦山（Kharadira）：可畏山，阿输迦罗山（Asvakarna）：马耳山，毗那多山（Vinataka）：障碍山，尼民陀罗山（Nimindhara）：持边山，斫迦罗山（Cakravada）：轮围山，这些山都是障碍。如果有人一心念诵佛的十个名号，这些山都不能成为障碍。为什么呢？因为有正念的缘故，有佛的威神力的缘故。 ‘再者，文殊！念诵佛的十个名号就像虚空一样，因为知道就像虚空一样，所以没有过失；因为没有过失的缘故，得到无生法忍；这样依靠名号，增长正念；见到佛的相好，正定就具足了。具足正定之后，就能见到那些佛。就像照镜子一样，自己能看到自己的形像。见到诸佛也是这样，这叫做初定。再者，就像一尊佛像显现在镜子中一样清晰，见到十方诸佛也是这样清晰，从此以后常常以正念思惟，必定会有佛的相显现，因为佛的相显现的缘故，常常乐于见到佛，作这样的念头时，诸佛就会显现，也不需要得到神通，也不需要前往那个世界，只是住在这里，就能见到那些佛，听到佛说法，得到如实的意义。’ 文殊师利对佛说：‘用什么方法才能生起这种禅定之宝呢？’ 佛告诉文殊师利：‘应当亲近善知识，供养善知识，常常发起精进，不舍弃精进，不舍弃智慧，不动摇智慧，坚定智慧，锐利智慧；常常进入信心，使精进的根基坚固，不被天魔、沙门、婆罗门所破坏；通过这四种方法，能够生起这种禅定。’ 文殊师利对佛说：‘还有什么方法能够生起这种禅定呢？’ 佛告诉文殊师利：‘惭愧、忏悔、恭敬、供养，对待说法的人就像供养佛一样，通过这四种方法能够生起禅定。再用九十天的时间，修习无我想，端正坐姿专心念诵，不夹杂其他思惟，除了吃饭以及经行、大小便的时候，都不能起身。’
English
English version Manjushri! Mountains such as Mount Sumeru (Sumeru: the king of mountains), Yugandhara Mountain (Yugandhara: the mountain that holds two), Isadhara Mountain (Isadhara: the axle-holding mountain), Sudarsana Mountain (Sudarsana: the good-to-see mountain), Kharadira Mountain (Kharadira: the terrible mountain), Asvakarna Mountain (Asvakarna: the horse-ear mountain), Vinataka Mountain (Vinataka: the obstructing mountain), Nimindhara Mountain (Nimindhara: the edge-holding mountain), and Cakravada Mountain (Cakravada: the wheel-enclosing mountain), all these mountains are obstacles. If a person single-mindedly recites the Buddha's ten titles, these mountains cannot be obstacles. Why? Because of right mindfulness and the Buddha's majestic power. 'Furthermore, Manjushri! Reciting the Buddha's ten titles is like empty space. Because one knows it is like empty space, there is no fault. Because there is no fault, one attains the patience of non-origination. Thus, relying on the names, one increases right mindfulness. Seeing the Buddha's excellent marks and characteristics, right concentration is complete. Having complete right concentration, one sees those Buddhas. It is like looking into a mirror, one sees one's own form. Seeing the Buddhas is also like this. This is called the initial concentration. Furthermore, just as one Buddha image appears clearly in a mirror, seeing the Buddhas of the ten directions is also just as clear. From then on, constantly thinking with right mindfulness, there will surely be an appearance arising. Because of the arising of the appearance, one is always happy to see the Buddha. When one makes this thought, the Buddhas will appear. One does not need to attain supernatural powers, nor does one need to go to that world. One only stays here and sees those Buddhas, hears the Buddha preach the Dharma, and attains the true meaning.' Manjushri said to the Buddha, 'By what method can this treasure of concentration be generated?' The Buddha told Manjushri, 'One should draw near to good teachers, make offerings to good teachers, constantly generate diligence, not abandon diligence, not abandon wisdom, not waver in wisdom, have firm wisdom, and have sharp wisdom. Constantly enter into faith, making the roots of diligence firm, not to be destroyed by heavenly demons, sramanas, or brahmins. By these four methods, this concentration can be generated.' Manjushri said to the Buddha, 'What other methods can generate this concentration?' The Buddha told Manjushri, 'Shame, remorse, repentance, respect, and offerings, treating those who preach the Dharma as if offering to the Buddha. By these four methods, concentration can be generated. Furthermore, for ninety days, cultivate the thought of no-self, sit upright and concentrate on recitation, without mixing in other thoughts. Except when eating, walking, or during times of urination and defecation, one must not get up.' --------------------------------------------------------------------------------
Chinese
“复有四法能起此定。见诸佛、劝人听法，不嫉发菩提心人，行诸菩萨所行。 “复有四法，一者造像，二施有信人，三教化众生令离欺慢使得菩提，四为守护摄受诸佛正法。 “复有四法，少语言，不与在家、出家人和合，不着诸法相，乐寂静处。 “复有诸法，谓无生忍，厌一切诸行、一切生处；一切邪见、一切五欲，亦不思惟；修无量定行，不起瞋恚；于四摄法常忆不忘，成就慈悲喜舍，不讥他过；常闻说法，质直修行清净三业；乐叹财施，不起悭心；乐赞法施，不起法悭；修忍辱行，同止安乐；若人轻骂、诽谤、打缚等，是我本业得此果报，于他不瞋。随闻受持广为人说，令他思惟、修行正行，不生嫉妒，不自赞毁他，离睡眠懈怠，信佛法僧，恭敬上中下座，见他少德常忆不忘，语言真谛无余虚说。 “复次，文殊师利！如出家人能修此定，在家之人亦能修习；如在家人能修此定，出家之人亦能修习。为他广说，令彼修行。云何在家人能修此定？以信业果报舍一切财，归依三宝受持五戒，不穿、不破、不污、不缺，受十善道，令起诸善。修行梵行毁訾五欲，不生嫉妒、不爱妻子，常乐出家受持八戒，常往僧坊有惭愧心，于出家人常生敬心，不秘吝法常乐化人，爱念恭敬和上、阇梨 现代汉语译本： ‘又有四种方法能够引发这种禅定。即：见到诸佛，劝人听闻佛法，不嫉妒发菩提心的人，行持诸菩萨所行的行为。 ‘又有四种方法：一是建造佛像，二是布施给有信心的人，三是教化众生远离欺骗和傲慢，从而证得菩提（Bodhi，觉悟），四是为了守护和摄受诸佛的正法。 ‘又有四种方法：少说话，不与在家众（在家之人）和出家众（出家之人）混杂相处，不执着于诸法之相，喜爱寂静之处。 ‘又有诸种方法，即：证得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的体悟），厌离一切诸行和一切出生之处；对于一切邪见和一切五欲（色、声、香、味、触），也不去思惟；修习无量禅定之行，不起瞋恚之心；对于四摄法（布施、爱语、利行、同事）常常忆念不忘，成就慈悲喜舍四无量心（四种广大的心境），不讥讽他人的过失；常常听闻佛法，以正直的心修行，清净身口意三业；乐于赞叹财布施，不起悭吝之心；乐于赞叹法布施，不起法悭；修习忍辱之行，共同安止于安乐之中；如果有人轻视、谩骂、诽谤、殴打、捆绑等等，就想这是我过去所造的业，今生才得到这样的果报，因此对他人不起瞋恨之心。随听随受，并且广泛地为人解说，使他人思惟、修行正行，不生嫉妒之心，不自我赞扬而毁谤他人，远离睡眠和懈怠，信奉佛法僧三宝，恭敬上座、中座、下座，见到他人即使只有少许的功德也常常忆念不忘，言语真实不虚妄。 ‘再者，文殊师利（Manjushri，智慧的象征）！如果出家人能够修习这种禅定，那么在家之人也能够修习；如同在家之人能够修习这种禅定，出家之人也能够修习。为了他人广为解说，使他们修行。那么，在家之人如何能够修习这种禅定呢？以相信业果报应之心舍弃一切财物，归依佛法僧三宝，受持五戒（不杀生、不偷盗、不邪淫、不妄语、不饮酒），不缺、不破、不污、不杂，受持十善道，使他们发起诸种善行。修行梵行，毁弃五欲，不生嫉妒之心，不贪爱妻子，常常乐于出家，受持八关斋戒，常常前往僧伽（Samgha，僧团），具有惭愧之心，对于出家人常常生起恭敬之心，不秘藏吝惜佛法，常常乐于教化他人，爱念恭敬和尚（Upadhyaya，亲教师）、阿阇梨（Acharya，轨范师）。'