English
English version How does one attain the root of Dhyana (Dhyana-mula, the root of meditation) and the means to attain the root of Dhyana? A Bodhisattva-Mahasattva (Great Bodhisattva) constantly practices Dhyana in sacred places, but does not rely on Dhyana, nor is greedy for Dhyana. They are skilled at grasping the characteristics of Dhyana, skilled at obtaining the means of liberation through Dhyana, skilled at generating Dhyana, and also able to practice objectless Dhyana (meditation without an object). They fully understand all the gates of Dhyana, are skilled at entering Dhyana, skilled at abiding in Dhyana, skilled at arising from Dhyana, but have no reliance on Dhyana. They are skilled at understanding the characteristics of what is conditioned, skilled at understanding the truth of dependent origination, and do not greedily enjoy the taste of Dhyana. They freely play in various Dhyanas without being led by others, nor are they born according to Dhyana. They obtain the power of freedom in various Dhyanas, and do not consider various Dhyanas difficult or scarce, but as they wish. Such a person, because they have obtained such increasing Dhyana, is called one who has obtained the root of Dhyana, and the means to obtain the root of Dhyana. 'Dharanimdhara (name of a Bodhisattva)! What is it called that a Bodhisattva-Mahasattva achieves the root of Prajna (Prajna-mula, the root of wisdom) and the means to obtain the root of Prajna? A Bodhisattva-Mahasattva is able to achieve the root of penetrating wisdom, which is to be able to truly extinguish all suffering. Such a person achieves penetrating wisdom, and in all places where it is used, they can obtain detachment and relinquishment, achieving wisdom that follows Nirvana (extinction). Because they have achieved the root of wisdom, they are skilled at understanding that the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are all ablaze with suffering, and are skilled at understanding that the three realms are all suffering. Therefore, with this wisdom, they do not dwell in the three realms. Such a person observes and chooses that everything in the three realms is empty, without characteristics, without wishes, without birth, without action, without arising, and sees the path that transcends all conditioned phenomena (Samskrta, phenomena that arise from causes and conditions). In order to fully possess the Dharma of all Buddhas, they diligently practice with vigor as if saving their own head from burning. This Bodhisattva's wisdom cannot be destroyed, because this penetrating wisdom can liberate them from the three realms, and they do not rely on the affairs of the three realms. They cut off joy in all conditioned phenomena, and in all defilable, attachable, and binding phenomena, their hearts do not crave. They are disgusted and detached from all five desires (Panca- কামা, form, sound, smell, taste, and touch), and their hearts do not dwell in the form realm (Rupa-dhatu, the world of form) or the formless realm (Arupa-dhatu, the world without form), achieving increasing wisdom, achieving immeasurable merits like a great ocean. Because of this wisdom, they have no doubts or difficulties in the means of all Dharmas. Such a person, with this wisdom, penetrates the three realms, and their heart is not bound to the center of the three realms. Because they have obtained this increasing wisdom, it is said that they have crossed over the root of wisdom, and obtained the means to obtain the root of wisdom.' 'Dharanimdhara! Why is it called a root?' --------------------------------------------------------------------------------
Chinese
？增上义故说名为根，不动义故说名为根，无能坏故说名为根，无能退故说名为根，不随他故说名为根，不退转故说名为根，无能牵故说名为根，随顺正法故说名为根，不贪着故说名为根，不杂故说名为根。 “又，持世！菩萨摩诃萨善知众生诸根，亦能善学分别诸根。菩萨知染欲众生诸根，知离染欲众生诸根；知瞋恚众生诸根，知离瞋恚众生诸根；知愚痴众生诸根，知离愚痴众生诸根；知欲堕恶道众生诸根，知欲生人中众生诸根，知欲生天上众生诸根；知软心众生诸根；知上众生知中众生知下众生诸根；知坏败不坏败众生诸根；知勤修不勤修众生诸根；知巧不巧众生诸根。 “知有罪无罪有垢无垢，知瞋碍不瞋碍，知随顺不随顺，知障碍不障碍众生诸根；知欲界行，知色界无色界行众生诸根；知厚善根薄善根，知毕定不毕定邪定众生诸根；知悭贪离悭贪，知戏调不戏调，知狂惑不狂惑，知轻躁不轻躁，知瞋恚不忍，知柔软能忍，知深厚悭，知具足施众生诸根。 “知信者知不信者，知恭敬者知不恭敬者，知具足持戒，知清净持戒，知具足忍辱；知懈怠知精进，知散心知得定，知无智慧知有智慧，知闇钝知不闇钝，知增上慢知不增上慢，知行正道知行邪道，知忘念知得念安慧。知散根知摄根，知坏 现代汉语译本： ‘因为增长的意义，所以称为根；因为不动的意义，所以称为根；因为没有能破坏的，所以称为根；因为没有能使之退转的，所以称为根；因为不随顺其他的，所以称为根；因为不退转的缘故，所以称为根；因为没有能牵引的，所以称为根；因为随顺正法的缘故，所以称为根；因为不贪着的缘故，所以称为根；因为不混杂的缘故，所以称为根。 ‘又，持世（菩萨名）！菩萨摩诃萨（ महानसत्व，伟大的众生）善于了解众生的各种根器，也能够善于学习分辨各种根器。菩萨了解有染欲的众生的根器，了解离染欲的众生的根器；了解有瞋恚的众生的根器，了解离瞋恚的众生的根器；了解有愚痴的众生的根器，了解离愚痴的众生的根器；了解将要堕入恶道的众生的根器，了解将要生于人道的众生的根器，了解将要生于天道的众生的根器；了解软心的众生的根器；了解上等众生、中等众生、下等众生的根器；了解会坏败和不会坏败的众生的根器；了解勤奋修行和不勤奋修行的众生的根器；了解巧妙和不巧妙的众生的根器。 ‘了解有罪和无罪、有垢和无垢，了解有瞋碍和没有瞋碍，了解随顺和不随顺，了解有障碍和没有障碍的众生的根器；了解欲界行和无行（指色界和无色界）的众生的根器；了解深厚善根和薄弱善根，了解必定、不必定和邪定的众生的根器；了解悭贪和离悭贪，了解戏调和不戏调，了解狂惑和不狂惑，了解轻躁和不轻躁，了解瞋恚和不忍，了解柔软和能忍，了解深厚悭吝，了解具足布施的众生的根器。 ‘了解有信者和不信者，了解恭敬者和不恭敬者，了解具足持戒，了解清净持戒，了解具足忍辱；了解懈怠和精进，了解散心和得定，了解没有智慧和有智慧，了解闇钝和不闇钝，了解增上慢和不增上慢，了解行正道和行邪道，了解忘念和得念安慧。了解散根和摄根，了解坏
English
English version: 'It is called 'root' because of the meaning of increase; it is called 'root' because of the meaning of immovability; it is called 'root' because it cannot be destroyed; it is called 'root' because it cannot be regressed; it is called 'root' because it does not follow others; it is called 'root' because it does not regress; it is called 'root' because it cannot be drawn away; it is called 'root' because it accords with the Right Dharma; it is called 'root' because it is not greedy; it is called 'root' because it is not mixed. 'Moreover, Dharanimdhara (持世, name of a Bodhisattva)! A Bodhisattva-Mahasattva (菩萨摩诃萨, a great being) is skilled at understanding the various faculties of beings, and is also skilled at learning to distinguish the various faculties. The Bodhisattva understands the faculties of beings with defiled desires, and understands the faculties of beings without defiled desires; understands the faculties of beings with anger, and understands the faculties of beings without anger; understands the faculties of beings with ignorance, and understands the faculties of beings without ignorance; understands the faculties of beings who are about to fall into evil paths, understands the faculties of beings who are about to be born in the human realm, understands the faculties of beings who are about to be born in the heavens; understands the faculties of beings with soft hearts; understands the faculties of superior beings, intermediate beings, and inferior beings; understands the faculties of beings who are corruptible and incorruptible; understands the faculties of beings who are diligent in cultivation and not diligent in cultivation; understands the faculties of beings who are skillful and unskillful. 'Understands those with guilt and without guilt, with defilement and without defilement, with anger and without anger, who are compliant and non-compliant, with obstacles and without obstacles; understands the faculties of beings who practice in the Desire Realm, and those who practice in the Form and Formless Realms (无行); understands those with thick roots of goodness and thin roots of goodness, those who are definitely, indefinitely, and wrongly determined; understands those who are stingy and not stingy, playful and not playful, deluded and not deluded, frivolous and not frivolous, angry and not patient, gentle and patient, deeply stingy, and fully generous. 'Understands those who have faith and those who do not have faith, those who are respectful and those who are not respectful, those who fully uphold the precepts, those who purely uphold the precepts, those who fully endure; understands those who are lazy and those who are diligent, those with scattered minds and those who have attained samadhi, those without wisdom and those with wisdom, those who are dull and those who are not dull, those with excessive pride and those without excessive pride, those who walk the right path and those who walk the wrong path, those who are forgetful and those who have mindfulness and wisdom. Understands those with scattered faculties and those with gathered faculties, understands those who are corrupt --------------------------------------------------------------------------------
Chinese
根不坏根，知净根不净根，知明根，知发小乘根，知发辟支佛乘根，知诸菩萨根，知发佛乘根。是菩萨得度如是诸根分别方便，于如是等众生分别诸根智慧中方便，不随他故，说名得诸根方便，亦名不为他所牵，亦名不可破坏，亦名不退转，亦名得方便力，亦名得人根，亦名得诸天、龙神、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗、伽人、非人等根，亦名得最自在，亦名得不坏不动，亦名到彼岸者。成就如是功德者，于一切法中，疾得自在力。 持世经卷第三 大正藏第 14 册 No. 0482 持世经 持世经卷第四 姚秦龟兹三藏鸠摩罗什译 持世经八圣道分品第八 “持世！何谓菩萨摩诃萨善能知道、菩萨摩诃萨安住道中？何等为道？所谓八圣道分：正见、正思惟、正语、正业、正命、正精进、正念、正定。 “持世！何谓菩萨摩诃萨名为行八圣道分？何谓名为得八圣道分方便？菩萨摩诃萨得正见安住正见，为断一切见故行道，为断一切诸见故安住于道，乃至断涅槃见佛见。何以故？持世！一切诸见皆名为邪，乃至涅槃见佛见；破坏一切贪着诸见故，名为正见。又无诸见无取诸见，不念不贪着不缘不行不分别一切诸见，是名正见。以是正见为见何等？见 现代汉语译本：了解不坏的根器，了解清净的根器和不清净的根器，了解聪明的根器，了解发起小乘（Hinayana）根器，了解发起辟支佛乘（Pratyekabuddhayana）根器，了解诸菩萨（Bodhisattva）的根器，了解发起佛乘（Buddhayana）的根器。菩萨（Bodhisattva）获得度化，像这样分辨各种根器的方便法门，对于像这样的众生，在分辨各种根器的智慧中运用方便，不随他人所转，这被称为获得诸根方便，也称为不被他人所牵引，也称为不可破坏，也称为不退转，也称为获得方便力，也称为获得人根，也称为获得诸天（Deva）、龙神（Naga）、夜叉（Yaksa）、乾闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）人、非人等的根器，也称为获得最自在，也称为获得不坏不动，也称为到达彼岸的人。成就这样功德的人，在一切法中，迅速获得自在的力量。 《持世经》卷第三 大正藏第 14 册 No. 0482 《持世经》 《持世经》卷第四 姚秦龟兹三藏鸠摩罗什译 《持世经》八圣道分品第八 ‘持世（Dharanimdhara）！什么叫做菩萨摩诃萨（Bodhisattva-Mahasattva）善于知道，菩萨摩诃萨安住在道中？什么是道？就是八圣道分：正见、正思惟、正语、正业、正命、正精进、正念、正定。’ ‘持世（Dharanimdhara）！什么叫做菩萨摩诃萨（Bodhisattva-Mahasattva）名为行八圣道分？什么叫做名为得八圣道分方便？菩萨摩诃萨（Bodhisattva-Mahasattva）获得正见安住正见，为了断除一切见解而行道，为了断除一切诸见解而安住于道，乃至断除涅槃见佛见。为什么呢？持世（Dharanimdhara）！一切诸见解都叫做邪见，乃至涅槃见佛见；破坏一切贪着诸见解的缘故，叫做正见。又没有诸见解，没有执取诸见解，不忆念不贪着不攀缘不行动不分别一切诸见解，这叫做正见。以这个正见来见什么呢？见……’