English
Regarding the Dharma, not obtaining anything, not receiving anything; regarding the Dharma, not acting for arising, not acting for abiding, not acting for ceasing, therefore acting, and seeing all dharmas as having the aspect of complete cessation, the aspect of寂灭 (quiet extinction). '持世 (Dhrtarashtra)! This is called a Bodhisattva-Mahasattva who is skilled at observing the Four Foundations of Mindfulness.' Why are they called Foundations of Mindfulness? Foundations of Mindfulness means that all dharmas have no place, no place of arising, no place of possession. Being able to enter all dharmas in this way, then mindfulness is not disturbed, and it is called Foundations of Mindfulness. Furthermore, Foundations of Mindfulness means that all dharmas do not abide, do not arise, do not grasp, and are the place of knowing and seeing reality as it is, and it is called Foundations of Mindfulness. 持世经 (Dhrtarashtra Sutra) - Chapter 7: The Five Roots '持世 (Dhrtarashtra)! What is meant by a Bodhisattva-Mahasattva being skilled at knowing the roots? A Bodhisattva-Mahasattva correctly observes the five transcendental roots.' What are the five? They are the root of faith (信根), the root of diligence (精进根), the root of mindfulness (念根), the root of concentration (定根), and the root of wisdom (慧根). When a Bodhisattva cultivates the five roots, they believe that all dharmas arise from numerous causes and conditions, and are the false union arising from delusion, appearing like a fire wheel and like the nature of a dream. They believe that all dharmas are impermanent, suffering, impure, and without self, like a disease, like a sore, without firmness, false and unreal, and having the aspect of decay. Furthermore, they believe that all dharmas are illusory and without substance, like an empty fist, like a rainbow deceiving children with mixed colors, existing only through recollection, discrimination, and borrowing, without an inherent nature and without a fixed law. Furthermore, they believe that all dharmas are neither past, nor future, nor present; they believe that all dharmas come from nowhere and go nowhere; they believe that all dharmas are empty, without characteristics, and without action; they believe that all dharmas are without birth, without action, without arising, without characteristics, and are apart from all characteristics; and they believe in upholding the precepts purely, meditation purely, wisdom purely, liberation purely, and the knowledge and vision of liberation purely. 'When a Bodhisattva thus accomplishes the root of faith, they attain the state of non-retrogression. Because faith is the foremost, they are able to uphold the precepts with faith. This faith is constantly non-retrogressing and not lost, accomplishing the Dharma of non-retrogression, abiding steadfastly without wavering. In faith, they constantly accord with the karmic consequences, accomplishing a person of faith, cutting off all wrong views, not departing from the Dharma to seek other teachers, but taking all Buddhas as teachers, constantly according with the true nature of all dharmas, knowing that the Sangha practices the right path, abiding in pure precepts, accomplishing forbearance, attaining such unmoving and indestructible faith, because of increasing faith, -------------------------------------------------------------------------------- 名为成就信根。
Chinese
“持世！何谓菩萨摩诃萨正观精进根、成就精进根、善知精进根？菩萨摩诃萨行精进不休不息，常欲除五盖故勤行精进，乃至为听如是等深法，名为精进。是菩萨求法不休不息精进不退，亦欲断诸障碍法故，勤行精进而不怯弱，亦为断种种恶不善衰恼法故勤行精进，又为增长种种善法故勤行精进。是菩萨决定成就精进，不贪着是精进，而入是平等精进，成就不退精进。是人为正方便，通达一切法故发行精进，于精进中不随他人，于精进中得智慧明成不退相。能得如是不退精进增上精进故，得名成就精进根。 “持世！何谓菩萨摩诃萨能得念根？善修习念根，菩萨摩诃萨常摄念一处，布施柔和具足梵行，持毕竟清净戒、众定、众慧、众解脱、众解脱知见，众常思念净身口意业，常思念究竟其事，常思念一切法生灭住异相方便，常思念知见苦集灭道谛，常思念诸根力觉道禅定解脱诸三昧方便，常思念一切法不生不灭不作不起不可说相，常思念欲得无生智慧，常思念欲得具足忍智，常思念离智灭智，常思念欲得具足佛法，常思念不使声闻辟支佛法入心，常思念无碍智慧，常不忘不失不退是念，入如是观中而不随他。是人得如是坚牢增上念故，名为成就念根。 “持世！何谓菩萨摩诃萨能 现代汉语译本：名为成就信根。 ‘持世（菩萨名）！什么叫做菩萨摩诃萨正观精进根、成就精进根、善知精进根？菩萨摩诃萨修行精进不停止，常想要去除五盖（贪欲盖、嗔恚盖、睡眠盖、掉悔盖、疑法盖）所以勤奋修行精进，乃至为了听闻这样甚深的佛法，这叫做精进。这位菩萨为了求法不停止精进不退转，也想要断除各种障碍佛法的因素，所以勤奋修行精进而不怯懦，也为了断除种种恶、不善、衰恼的法，所以勤奋修行精进，又为了增长种种善法，所以勤奋修行精进。这位菩萨决定成就精进，不贪着这种精进，而进入这种平等精进，成就不会退转的精进。这个人因为有正确的方便，通达一切法，所以发起精进，在精进中不随从他人，在精进中得到智慧光明，成就不会退转的相。能够得到这样不会退转的增上精进，所以得名成就精进根。 ‘持世（菩萨名）！什么叫做菩萨摩诃萨能够得到念根？善于修习念根，菩萨摩诃萨常常收摄念头于一处，布施、柔和、具足梵行（清净的行为），持有究竟清净的戒律、众多的禅定、众多的智慧、众多的解脱、众多的解脱知见，常常思念清净的身口意业，常常思念究竟其事，常常思念一切法生灭住异相的方便，常常思念知见苦集灭道四圣谛，常常思念诸根、力、觉、道、禅定、解脱各种三昧的方便，常常思念一切法不生不灭、不作不起、不可说的相，常常思念想要得到无生智慧，常常思念想要得到具足的忍智，常常思念离智灭智，常常思念想要得到具足的佛法，常常思念不让声闻、辟支佛法进入心中，常常思念无碍智慧，常常不忘记、不失去、不退转这种念，进入这样的观中而不随从他人。这个人得到这样坚牢增上的念，所以名为成就念根。 ‘持世（菩萨名）！什么叫做菩萨摩诃萨能够
English
English version: Named achievement of the root of faith. ‘Holder of the World (Bodhisattva's name)! What is called the Bodhisattva-Mahasattva's root of right contemplation and diligence, the root of accomplished diligence, and the root of well-knowing diligence? The Bodhisattva-Mahasattva practices diligence without ceasing, constantly desiring to remove the five coverings (desire-cover, anger-cover, sleep-cover, restlessness-cover, doubt-cover), therefore diligently practices diligence, even to hear such profound Dharma, this is called diligence. This Bodhisattva seeks the Dharma without ceasing, diligently without retreating, also desiring to cut off all obstacles to the Dharma, therefore diligently practices diligence without being timid, also to cut off all kinds of evil, unwholesome, declining and afflicting Dharmas, therefore diligently practices diligence, and also to increase all kinds of good Dharmas, therefore diligently practices diligence. This Bodhisattva is determined to accomplish diligence, not being attached to this diligence, but entering this equal diligence, accomplishing non-retreating diligence. This person, because of right expedient means, understands all Dharmas, therefore initiates diligence, in diligence not following others, in diligence obtaining wisdom and light, accomplishing the non-retreating aspect. Being able to obtain such non-retreating increasing diligence, therefore is named the root of accomplished diligence. ‘Holder of the World (Bodhisattva's name)! What is called the Bodhisattva-Mahasattva being able to obtain the root of mindfulness? Well cultivating the root of mindfulness, the Bodhisattva-Mahasattva constantly gathers mindfulness in one place, giving, gentleness, fulfilling pure conduct (brahmacarya), holding ultimately pure precepts, many meditations, many wisdoms, many liberations, many liberation knowledges and views, constantly thinking of pure body, speech, and mind karma, constantly thinking of ultimately accomplishing the matter, constantly thinking of the expedient means of all Dharmas' arising, dwelling, changing aspects, constantly thinking of knowing and seeing the Four Noble Truths of suffering, accumulation, cessation, and path, constantly thinking of the expedient means of the faculties, powers, awakenings, paths, meditations, liberations, various samadhis, constantly thinking of all Dharmas' non-arising, non-ceasing, non-doing, non-arising, unspeakable aspects, constantly thinking of desiring to obtain unproduced wisdom, constantly thinking of desiring to obtain complete forbearance-wisdom, constantly thinking of separation-wisdom and extinction-wisdom, constantly thinking of desiring to obtain complete Buddha-Dharma, constantly thinking of not letting the Dharma of Sravakas and Pratyekabuddhas enter the mind, constantly thinking of unobstructed wisdom, constantly not forgetting, not losing, not retreating from this mindfulness, entering such contemplation without following others. This person obtains such firm and increasing mindfulness, therefore is named the root of accomplished mindfulness. ‘Holder of the World (Bodhisattva's name)! What is called the Bodhisattva-Mahasattva being able to --------------------------------------------------------------------------------
Chinese
得定根、能得定根方便？菩萨摩诃萨于圣地中常行禅定，不依禅定、不贪禅定，善取禅定相，善得禅定方便解，善生禅定，亦能行无缘禅定。悉知诸禅定门，善知入禅定，善知住禅定，善知起禅定，而于禅定无所依止。善知所缘相，善知缘真相，亦不贪受禅味，于诸定中自在游戏而不随他，亦不随禅生。于诸定中得自在力，于诸定中不以为难不以为少，随意所欲。是人得如是增上禅定故，名得定根，得定根方便。 “持世！何谓菩萨摩诃萨成就慧根、得慧根方便？菩萨摩诃萨能成就通达慧根，所谓能正灭诸苦。是人成就是通达慧，处处所用皆得离观舍观，成就随涅槃智慧。成就是慧根故，善知三界皆悉炽然，善知三界皆是苦，以是智慧不处三界。是人观择三界一切皆空，皆无相无愿，无生无作无起，见出一切有为法道，为具足诸佛法故，勤行精进如救头然。是菩萨智慧无能沮坏，以是通达智慧能出三界，亦不依止三界事，断一切有为法中喜，一切可染可着系缚法中心不贪嗜，于诸五欲心皆厌离，心亦不住色无色界，成就增上智慧，成就无量功德犹如大海，以是智慧于一切法方便中无有疑难。是人以是智慧，通达三界，于三界中心无所系，得是增上慧故，说名度慧根，得慧根方便。 “持世！何故名之为根 现代汉语译本 如何获得定根（Dhyana-mula，禅定之根）和获得定根的方便之法？菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）在圣地中常修禅定，但不依赖禅定，也不贪恋禅定，善于把握禅定的表相，善于获得禅定的方便解脱，善于生起禅定，也能修习无缘禅定（无所缘的禅定）。完全了解各种禅定之门，善于进入禅定，善于安住禅定，善于从禅定中出离，但对于禅定没有任何依赖。善于了解所缘之相，善于了解缘起的真相，也不贪图享受禅定的滋味，在各种禅定中自在游戏而不随他人所转，也不随禅定而生。在各种禅定中获得自在的力量，对于各种禅定不认为困难，也不认为稀少，随心所欲。这样的人因为获得如此增上的禅定，所以称为获得定根，以及获得定根的方便之法。 ‘持世（Dharanimdhara，菩萨名）！什么叫做菩萨摩诃萨成就慧根（Prajna-mula，智慧之根）、获得慧根的方便之法？菩萨摩诃萨能够成就通达的慧根，也就是能够真正灭除各种痛苦。这样的人成就通达的智慧，处处所用都能得到离观和舍观，成就随顺涅槃（Nirvana，寂灭）的智慧。因为成就慧根的缘故，善于了解三界（Trailokya，欲界、色界、无色界）都充满炽热的痛苦，善于了解三界都是苦，因此以这种智慧不住于三界。这样的人观察选择三界一切都是空，都是无相、无愿，无生、无作、无起，见到超出一切有为法（Samskrta，因缘和合而成的法）的道路，为了具足诸佛的法，勤奋修行精进如同救头燃。这位菩萨的智慧没有能够摧毁的，因为这种通达的智慧能够出离三界，也不依赖三界的事情，断除一切有为法中的喜乐，对于一切可以染污、可以执着、可以系缚的法，心中不贪爱，对于各种五欲（Panca- কামা，色、声、香、味、触）都厌恶远离，心也不住在色界（Rupa-dhatu，有形质的世界）的无色界（Arupa-dhatu，没有形质的世界），成就增上的智慧，成就无量的功德犹如大海，因为这种智慧，对于一切法的方便之中没有疑惑和困难。这样的人以这种智慧，通达三界，对于三界中心无所系缚，得到这种增上的智慧，所以称为度慧根，获得慧根的方便之法。 ‘持世！为什么称之为根？’