English
English version: ‘Again, there are four things that can give rise to this Samadhi (state of meditative consciousness). They are: seeing all the Buddhas, encouraging people to listen to the Dharma (teachings of the Buddha), not being jealous of those who have aroused Bodhicitta (the mind of enlightenment), and practicing the conduct of all Bodhisattvas (beings on the path to Buddhahood).’ ‘Again, there are four things: first, creating Buddha images; second, giving to people of faith; third, teaching sentient beings to abandon deception and arrogance so that they may attain Bodhi (enlightenment); fourth, protecting and upholding the true Dharma of all the Buddhas.’ ‘Again, there are four things: speaking little, not associating with laypeople (those living at home) and monastics (those who have left home), not being attached to the characteristics of all Dharmas, and delighting in quiet places.’ ‘Again, there are various things, namely: attaining Anutpattika-dharma-kshanti (the patience with the unborn nature of reality), being weary of all actions and all places of birth; not even contemplating all wrong views and all five desires (form, sound, smell, taste, and touch); practicing immeasurable Samadhi, not giving rise to anger; constantly remembering and not forgetting the Four Means of Attraction (giving, kind speech, beneficial action, and identification with others), accomplishing the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), not criticizing the faults of others; constantly hearing the Dharma, practicing with honesty, purifying the three karmas of body, speech, and mind; delighting in praising material giving, not giving rise to stinginess; delighting in praising Dharma giving, not giving rise to Dharma stinginess; practicing patience, dwelling together in peace and happiness; if people despise, scold, slander, beat, bind, etc., thinking that this is the result of my past karma, and therefore not being angry with others. Receiving and upholding what is heard, and widely explaining it to others, causing them to contemplate, practice right conduct, not giving rise to jealousy, not praising oneself and disparaging others, being free from sleep and laziness, believing in the Buddha, Dharma, and Sangha (the Buddhist community), respecting those of senior, middle, and junior standing, constantly remembering and not forgetting even the slightest virtue of others, speaking truthfully without any falsehood.’ ‘Furthermore, Manjushri (symbol of wisdom)! If a monastic can cultivate this Samadhi, then a layperson can also cultivate it; just as a layperson can cultivate this Samadhi, a monastic can also cultivate it. Explaining it widely for others, causing them to practice. So, how can a layperson cultivate this Samadhi? By believing in the karmic results of actions, giving up all wealth, taking refuge in the Triple Gem (Buddha, Dharma, and Sangha), upholding the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants), without deficiency, without violation, without defilement, without mixture, upholding the ten virtuous paths, causing them to arise in all good deeds. Practicing pure conduct, destroying the five desires, not giving rise to jealousy, not being attached to wife and children, constantly delighting in leaving home, upholding the eight precepts, constantly going to the Sangha (monastic community), having a sense of shame, constantly giving rise to respect for monastics, not being secretive and stingy with the Dharma, constantly delighting in teaching others, loving, cherishing, and respecting the Upadhyaya (preceptor) and Acharya (teacher).’ --------------------------------------------------------------------------------
Chinese
及说法人，于父母善知识所，心如佛想，安止父母及善知识，令得住于安隐之处，此是在家之人修此定法。 “云何出家人当修此定？不破戒、不污戒，无毁点戒、清净戒、不秽戒，不杂邪戒，无所依戒、无所得戒，不堕戒，圣所叹，戒、慧人所叹戒，于波罗提木叉善能守护，成就一切诸行处。常畏小罪，净业、净命，乐深无生法忍，于空、无相、无作不生怖畏，常勤精进正念现前。有信从心成就惭愧，不着世法、不怀嫉妒，常行头陀功德，厌世语言、不乐绮语，知恩、知报恩，敬畏和上、阿阇梨，无憍慢心。常乐胜师及乐近善友。若有善友我当问法，既闻法已如说修行。若依经书、若依师说，于说法人、父母、善友常怀佛想；乐阿兰若处不乐人间；于身命财心不系着，思念死想不依利养，无所触犯、无渴爱心。摄受正法，爱敬尊长；不长畜衣钵，不受宿食；恒乐乞食，行次第乞；常怀惭愧，自省己罪；不捉金银珍宝，于真实法不生惊疑，常修慈心能断瞋怒；常修悲心能断杀害，饶益一切世间，慈悲一切众生；常乐经行，无睡眠、懈怠。若住如是功德，则能修此禅定。 “复次，文殊师利！当具足诸善，常念如来，专心思惟不起乱想，守护诸根于食知足，初夜、后夜捐于睡眠，离诸烦恼令生禅定，不着禅 现代汉语译本：对于说法的人，对于父母和善知识，心中常存佛的念想，使父母和善知识安稳地住在安全的地方，这是在家之人修习这种禅定的方法。 出家人应当如何修习这种禅定呢？不破戒、不污染戒律，没有毁坏和污点的戒律是清净的戒律，不夹杂邪见的戒律，不依赖任何事物、不求任何所得的戒律，不堕落的戒律，为圣人所赞叹的戒律，为有戒行和智慧的人所赞叹的戒律，对于《波罗提木叉》（Pratimoksha，戒经）能够很好地守护，成就一切应行之处。常常畏惧小的罪过，以清净的行业和生命为生，乐于深入理解无生法忍，对于空性（Sunyata）、无相（Animitta）、无作（Apranihita）不生怖畏，常常勤奋精进，保持正念现前。有信心，内心成就惭愧，不执着于世俗的法，不怀有嫉妒之心，常常行持头陀（Dhuta，苦行）的功德，厌恶世俗的言语，不喜好花言巧语，知恩、知报恩，敬畏和尚（Upadhyaya，亲教师）、阿阇梨（Acarya，轨范师），没有骄慢之心。常常喜爱殊胜的老师，喜欢亲近善友。如果有善友，我就向他请教佛法，听闻佛法后如所说修行。无论是依据经书，还是依据老师的教导，对于说法的人、父母、善友，常常怀有佛的念想；喜欢住在寂静的处所，不喜欢住在人间；对于身命和财物，内心不执着，思念死亡，不依赖利养，没有触犯戒律的行为，没有渴爱之心。摄受正法，爱敬尊长；不长期蓄积衣钵，不接受隔夜的食物；恒常喜欢乞食，按照次序乞食；常常怀有惭愧之心，自我反省自己的罪过；不拿取金银珍宝，对于真实的佛法不生惊疑，常常修习慈心，能够断除瞋怒；常常修习悲心，能够断除杀害，饶益一切世间，慈悲一切众生；常常喜欢经行，没有睡眠和懈怠。如果安住于这样的功德，就能修习这种禅定。 ‘文殊师利（Manjusri，文殊菩萨）！’再者，应当具足各种善行，常常忆念如来，专心思考，不起杂乱的念头，守护诸根，对于饮食知足，初夜和后夜减少睡眠，远离各种烦恼，使禅定生起，不执着于禅定。
English
English version: Regarding the Dharma speaker, towards parents and virtuous friends, maintain the thought of the Buddha in your mind, and ensure that parents and virtuous friends reside peacefully in a safe place. This is how a layperson cultivates this Samadhi (concentration). How should a monastic cultivate this Samadhi? By not breaking precepts, not defiling precepts, having precepts without flaws or blemishes, having pure precepts, precepts without impurity, precepts not mixed with wrong views, precepts without reliance, precepts without seeking gain, precepts that do not lead to downfall, precepts praised by the sages, precepts praised by those with morality and wisdom, being able to well-guard the Pratimoksha (code of monastic discipline), accomplishing all proper conduct. Always fearing small offenses, living a pure life and livelihood, delighting in profound acceptance of the unoriginated Dharma, not being fearful of emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), always diligently striving with right mindfulness present. Having faith and accomplishing shame and remorse in the heart, not being attached to worldly dharmas, not harboring jealousy, always practicing the merits of Dhuta (ascetic practices), disliking worldly speech, not delighting in frivolous talk, knowing gratitude and repaying kindness, respecting and revering the Upadhyaya (preceptor) and Acarya (teacher), without arrogance. Always delighting in superior teachers and liking to be near virtuous friends. If there are virtuous friends, I will ask them about the Dharma, and after hearing the Dharma, I will practice as taught. Whether relying on scriptures or the teacher's instructions, always holding the thought of the Buddha towards the Dharma speaker, parents, and virtuous friends; delighting in living in secluded places, not delighting in living among people; not being attached to body, life, and wealth, contemplating death, not relying on offerings, having no transgressions, and no craving. Embracing the true Dharma, loving and respecting elders; not hoarding robes and bowls, not accepting overnight food; always delighting in begging for food, begging in order; always having shame and remorse, self-reflecting on one's own faults; not grasping gold, silver, or jewels, not being surprised or doubtful about the true Dharma, always cultivating loving-kindness to cut off anger; always cultivating compassion to cut off killing, benefiting all the world, being compassionate to all beings; always delighting in walking meditation, without sleep or laziness. If one abides in such merits, then one can cultivate this Samadhi. Furthermore, Manjusri (Bodhisattva Manjusri)! One should be complete with all virtues, constantly mindful of the Tathagata (Buddha), focusing one's thoughts without arising confused thoughts, guarding the senses, being content with food, reducing sleep in the early and late nights, separating from all afflictions to give rise to Samadhi, not being attached to Samadhi. --------------------------------------------------------------------------------
Chinese
味分别色相，得不净想不着阴界入，不自称誉无有憍慢，于一切法作阿兰若想，于一切众生生亲友想，不为名闻而持禁戒，常行禅定不厌多闻，以多闻故不生憍慢；于法无疑不谤佛、不毁法、不破僧；常近善人离不善人，乐佛所说出世言语，受念六法、修五解脱处，能灭九种瞋恚、断八懈怠；修八精进、行九想定；修八大人觉，成就诸禅解脱三昧、三摩跋提，一切诸见所不能动。摄耳听法、分别诸阴、无有住相，怖畏生死如拔刀贼，于十二入如空聚想，于十八界如毒蛇想，于泥洹处生寂静想，观于五欲如蕀刺想，乐出生死无有诤讼，教化众生修诸功德。能如是者，得深禅定。 “文殊师利！若人修行此定，所得功德永不退转。文殊师利！如三千大千世界尽末为尘，世界多少如微尘数，尽布七宝持用布施。于汝意云何？是人能如是施，功德多不？” 文殊师利言：“甚多。世尊！” 佛言：“我今告汝，若善男子、善女人，直闻此定无怖畏心，所得功德于彼为多，何况信心思惟、修行、受持、读诵，况复为人广说，何况修习得此定者，彼功德数我不能说。是故，文殊师利！善男子、善女人应当修习此定、忆持此定，兼为他人广说此定。文殊师利！劫烧之时，若有菩萨持此定者为火所逼，无有是处。若 现代汉语译本 于味道、分别、颜色、形相，修习不净观，不执着于五阴（色、受、想、行、识），六入（眼、耳、鼻、舌、身、意）和十二处（眼色、耳声、鼻香、舌味、身触、意法），不自我赞扬，没有骄慢之心，对于一切法都作空旷寂静的阿兰若（Aranya，意为寂静处）之想，对于一切众生都生起如同亲人朋友一般的想法，不为了名声利养而持守戒律，经常修行禅定而不厌倦于广博的闻法，因为广博的闻法而不生起骄慢之心；对于佛法没有疑惑，不诽谤佛，不诋毁法，不破坏僧团；经常亲近善知识，远离不善之人，喜爱佛所说的出世间的言语，领受并忆念六念法门（念佛、念法、念僧、念戒、念施、念天），修习五解脱处（不净观、慈悲观、因缘观、界分别观、数息观），能够灭除九种瞋恚，断除八种懈怠；修习八种精进，修行九种禅定；修习八大人觉，成就各种禅定、解脱、三昧（Samadhi，意为正定）、三摩跋提（Samapatti，意为等至），一切邪见都不能动摇他。收摄耳根听闻佛法，分别五阴的虚幻不实，没有执着停留的念头，怖畏生死轮回如同面对拔刀的盗贼，对于十二入处（六根和六尘）作空聚之想，对于十八界（六根、六尘、六识）作毒蛇之想，对于涅槃（Nirvana，意为寂灭）之处生起寂静之想，观察五欲如同荆棘一般，乐于脱离生死轮回没有争论，教化众生修习各种功德。能够这样做的人，就能获得甚深的禅定。 ‘文殊师利（Manjusri，菩萨名）！如果有人修行这种禅定，所获得的功德永远不会退转。文殊师利！如果将三千大千世界都磨成微尘，世界的数量如同微尘的数量一样多，用尽所有的七宝来布施。你认为怎么样？这个人能够这样布施，功德多吗？’ 文殊师利回答说：‘非常多，世尊！’ 佛说：‘我现在告诉你，如果善男子、善女人，仅仅是听闻这种禅定而没有怖畏之心，所获得的功德就比那个人多得多，更何况是具有信心而思惟、修行、受持、读诵，更何况是为他人广泛解说，更何况是修习而证得这种禅定的人，他的功德数量我无法说尽。所以，文殊师利！善男子、善女人应当修习这种禅定，忆持这种禅定，并且为他人广泛解说这种禅定。文殊师利！劫火燃烧的时候，如果有菩萨持这种禅定，被火所逼迫，这是不可能的。’