Chinese
大正藏第 15 册 No. 0604 佛说禅行三十七品经 No. 604 佛说禅行三十七品经 后汉安息国三藏安世高译 闻如是，一时佛游于舍卫国祇树给孤独园。佛言：“诸比丘！若能弹指间，惟行自身身止观，外身身止观，内外身身止观，分别念解世间痴恼，是为精进，为如佛教，非是愚痴食人施，何况能多行者，撮取其要；若弹指间，止观痛，若止观意及止观法，内外分别念，解世间痴恼，皆如上说，何况多行者；是故可念行四意止。” 佛言：“诸比丘！若弹指间，惟行未生恶法不令生，劝意治行，精进摄意，是为精进行禅，为如佛教，不是愚痴食人施，何况多行者，撮取其要；若弹指间，惟行已生恶法即得断，若惟行未生善法便发生，及已生善法立不忘，增行得满，劝意治行，精进摄意，皆如上说，何况多行者；是故可念行四意断。” 佛言：“诸比丘！若弹指间，惟行欲定断生死，惟神足，是为最精进行禅，为如佛教，不是愚痴食人施，何况多行者，撮取其要；若弹指间，惟行精进定，若惟行意定及戒定断生死，惟神足，皆如上说，何况多行者；是故可念行四神足。” 佛言：“诸比丘！若弹指间，惟行信根，以见四喜之事，不离佛亦法与 现代汉语译本 《佛说禅行三十七品经》 后汉安息国三藏安世高译 如是我闻，一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama）游化。佛陀说：‘诸位比丘！如果能在弹指之间，专注于自身的身止观，外在的身止观，内外身的身止观，以分别念来理解世间的愚痴烦恼，这就是精进，是符合佛陀教导的，不是愚昧地接受别人的施舍。更何况是能够更多地修行的人，更应该把握其中的要点。如果在弹指之间，专注于止观感受，或者止观意念以及止观法，内外分别念，理解世间的愚痴烦恼，都如上面所说，更何况是能够更多地修行的人。因此，应当忆念修行四念处。’ 佛陀说：‘诸位比丘！如果能在弹指之间，专注于未生起的恶法不让它生起，劝勉自己的意念去治理修行，精进地摄持意念，这就是精进行禅，是符合佛陀教导的，不是愚昧地接受别人的施舍。更何况是能够更多地修行的人，更应该把握其中的要点。如果在弹指之间，专注于已生起的恶法立即断除，或者专注于未生起的善法使它生起，以及已生起的善法使它保持不忘失，增长修行使它圆满，劝勉自己的意念去治理修行，精进地摄持意念，都如上面所说，更何况是能够更多地修行的人。因此，应当忆念修行四正勤。’ 佛陀说：‘诸位比丘！如果能在弹指之间，专注于欲定（chanda-samadhi）断除生死，依靠神足（iddhi-pada），这就是最精进的行禅，是符合佛陀教导的，不是愚昧地接受别人的施舍。更何况是能够更多地修行的人，更应该把握其中的要点。如果在弹指之间，专注于精进定（viriya-samadhi），或者专注于意定（citta-samadhi）以及戒定（vimamsa-samadhi）断除生死，依靠神足，都如上面所说，更何况是能够更多地修行的人。因此，应当忆念修行四神足。’ 佛陀说：‘诸位比丘！如果能在弹指之间，专注于信根（saddha-indriya），以见到四喜之事，不离佛，也不离法和僧。'
English
English version The Sutra on the Thirty-Seven Practices of Meditation Spoken by the Buddha Translated by An Shih-kao, a Tripitaka master from the An息 Kingdom of the Later Han Dynasty Thus have I heard. At one time, the Buddha was dwelling in the Jeta Grove, Anathapindika-arama (祇樹給孤獨園) in Shravasti (舍衛國). The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on observing the body internally, observing the body externally, observing the body both internally and externally, and use discriminating mindfulness to understand the ignorance and afflictions of the world, this is diligence, this is in accordance with the Buddha's teachings, and it is not foolishly accepting the alms of others. How much more so for those who can practice more, they should grasp the essentials. If in the snap of a finger, one focuses on observing feelings, or observing thoughts, or observing dharmas, with internal and external discriminating mindfulness, understanding the ignorance and afflictions of the world, all as described above, how much more so for those who can practice more. Therefore, one should mindfully practice the Four Foundations of Mindfulness.' The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on preventing unwholesome dharmas that have not yet arisen from arising, encouraging the mind to govern practice, diligently restraining the mind, this is diligent meditation practice, this is in accordance with the Buddha's teachings, and it is not foolishly accepting the alms of others. How much more so for those who can practice more, they should grasp the essentials. If in the snap of a finger, one focuses solely on abandoning unwholesome dharmas that have already arisen, or focuses on causing wholesome dharmas that have not yet arisen to arise, and maintaining wholesome dharmas that have already arisen without forgetting them, increasing practice to attain fulfillment, encouraging the mind to govern practice, diligently restraining the mind, all as described above, how much more so for those who can practice more. Therefore, one should mindfully practice the Four Right Exertions.' The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on desire-concentration (chanda-samadhi) to sever birth and death, relying on the psychic power (iddhi-pada), this is the most diligent meditation practice, this is in accordance with the Buddha's teachings, and it is not foolishly accepting the alms of others. How much more so for those who can practice more, they should grasp the essentials. If in the snap of a finger, one focuses solely on effort-concentration (viriya-samadhi), or focuses on mind-concentration (citta-samadhi) and investigation-concentration (vimamsa-samadhi) to sever birth and death, relying on the psychic power, all as described above, how much more so for those who can practice more. Therefore, one should mindfully practice the Four Bases of Psychic Power.' The Buddha said: 'Monks! If one can, in the snap of a finger, focus solely on the faculty of faith (saddha-indriya), to see the four joyful things, not departing from the Buddha, nor from the Dharma, nor from the Sangha.' --------------------------------------------------------------------------------
Chinese
众及戒，是为精进行禅，为如佛教，不是愚痴食人施，何况多行者，撮取其要；若弹指间，惟行精进根，以见四意断；若惟行念根，以见四意止；若惟行定根，以见四禅；若惟行慧根，以见四谛，皆如上说，何况多行者；是故可念行五根。” 佛言：“诸比丘！若弹指间，惟行信力，从得四喜之事，令无能坏，是为精进行禅，为如佛教，非是愚痴食人施，何况多行者；若弹指间，惟行精进力，若念力，若定力，若慧力，皆如上说，何况多行者；是故可念行五力。” 佛言诸比丘：“若弹指间，惟行念觉意，以念所当念，以爱念，以正念，为善法念，得志不忘，是为精进行禅，为如佛教，不是愚痴食人施，何况多行者，撮取其要；若弹指间，惟行法解觉意，其意经经分别解、随顺解；若惟行精进觉意，其身精进，意亦精进；若惟行爱觉意，知所当爱，令意得喜；若惟行止觉意，令身休止，意亦休止；若惟行定觉意，令意住念亦住，志不乱，不邪念；若惟行护觉意，为护行知所念，知安身，令见道护恶念，安隐行事，事皆如上说，何况多行者；是故可念行七觉意。” 佛言：“诸比丘！若弹指间，惟行正见，以知古知始知终，知内知外，知苦知习知尽知道，知佛知法知比丘众，知学行事如六合，所习所 现代汉语译本：佛陀说：‘大众以及戒律，这就是精进修行禅定，是符合佛陀教导的，不是愚痴地接受人们的施舍，更何况是多修行的人，要抓住其中的要点；如果在一弹指的时间内，只修行精进根（Vīrya-indriya，精进的要素），就能证见四意断（catasso sammappadhānāni，四种正勤）；如果只修行念根（Sati-indriya，忆念的要素），就能证见四意止（catāro satipaṭṭhānā，四念处）；如果只修行定根（Samādhi-indriya，禅定的要素），就能证见四禅（catasso jhānā，四种禅定）；如果只修行慧根（Paññā-indriya，智慧的要素），就能证见四谛（cattāri ariyasaccāni，四圣谛），这些都如上面所说，更何况是多修行的人；因此，应当忆念修行五根（pañca indriyāni，信、精进、念、定、慧五种要素）。’ 佛陀说：‘诸位比丘！如果在一弹指的时间内，只修行信力（Saddhā-bala，信的力量），从而获得四喜（catasso pīti，四种喜悦）之事，使之无法被破坏，这就是精进修行禅定，是符合佛陀教导的，不是愚痴地接受人们的施舍，更何况是多修行的人；如果在一弹指的时间内，只修行精进力（Vīrya-bala，精进的力量），或者念力（Sati-bala，忆念的力量），或者定力（Samādhi-bala，禅定的力量），或者慧力（Paññā-bala，智慧的力量），这些都如上面所说，更何况是多修行的人；因此，应当忆念修行五力（pañca balāni，信、精进、念、定、慧五种力量）。’ 佛陀对诸位比丘说：‘如果在一弹指的时间内，只修行念觉意（Sati-sambojjhaṅga，念觉支），用念来忆念应当忆念的事物，用爱念，用正念，用善法念，达到目标而不忘记，这就是精进修行禅定，是符合佛陀教导的，不是愚痴地接受人们的施舍，更何况是多修行的人，要抓住其中的要点；如果在一弹指的时间内，只修行法解觉意（Dhamma-vicaya-sambojjhaṅga，择法觉支），其意经过经过分别理解、随顺理解；如果只修行精进觉意（Viriya-sambojjhaṅga，精进觉支），其身精进，意也精进；如果只修行爱觉意（Pīti-sambojjhaṅga，喜觉支），知道应当爱的事物，使意得到喜悦；如果只修行止觉意（Passaddhi-sambojjhaṅga，轻安觉支），使身体休息，意也休息；如果只修行定觉意（Samādhi-sambojjhaṅga，定觉支），使意安住，念也安住，志向不乱，没有邪念；如果只修行护觉意（Upekkhā-sambojjhaṅga，舍觉支），为了守护修行，知道所念，知道安身，使见到道，守护恶念，安稳地行事，这些事都如上面所说，更何况是多修行的人；因此，应当忆念修行七觉意（satta bojjhaṅgā，七觉支）。’ 佛陀说：‘诸位比丘！如果在一弹指的时间内，只修行正见（Sammā-diṭṭhi，正见），用以知晓过去，知晓开始，知晓终结，知晓内在，知晓外在，知晓苦（Dukkha，苦），知晓习（Samudaya，苦的生起），知晓尽（Nirodha，苦的止息），知晓道（Magga，通往苦止息的道路），知晓佛（Buddha，觉悟者），知晓法（Dhamma，佛法），知晓比丘众（Bhikkhu-saṅgha，比丘僧团），知晓学习修行之事如六合，所学习所
English
English version: The Buddha said: 'The assembly and the precepts, this is diligent practice of meditation, which is in accordance with the Buddha's teachings. It is not foolish to accept people's alms, let alone those who practice more. Grasp the essentials; if in the snap of a finger, one only practices the faculty of vigor (Vīrya-indriya, the element of vigor), one can see the four right exertions (catasso sammappadhānāni, the four right efforts); if one only practices the faculty of mindfulness (Sati-indriya, the element of mindfulness), one can see the four foundations of mindfulness (catāro satipaṭṭhānā, the four establishments of mindfulness); if one only practices the faculty of concentration (Samādhi-indriya, the element of concentration), one can see the four jhanas (catasso jhānā, the four meditative absorptions); if one only practices the faculty of wisdom (Paññā-indriya, the element of wisdom), one can see the four noble truths (cattāri ariyasaccāni, the four noble truths), all as described above, let alone those who practice more; therefore, one should mindfully practice the five faculties (pañca indriyāni, the five elements of faith, vigor, mindfulness, concentration, and wisdom).' The Buddha said: 'Monks! If in the snap of a finger, one only practices the power of faith (Saddhā-bala, the power of faith), thereby obtaining the four kinds of joy (catasso pīti, four kinds of joy), making them indestructible, this is diligent practice of meditation, which is in accordance with the Buddha's teachings. It is not foolish to accept people's alms, let alone those who practice more; if in the snap of a finger, one only practices the power of vigor (Vīrya-bala, the power of vigor), or the power of mindfulness (Sati-bala, the power of mindfulness), or the power of concentration (Samādhi-bala, the power of concentration), or the power of wisdom (Paññā-bala, the power of wisdom), all as described above, let alone those who practice more; therefore, one should mindfully practice the five powers (pañca balāni, the five powers of faith, vigor, mindfulness, concentration, and wisdom).' The Buddha said to the monks: 'If in the snap of a finger, one only practices the mindfulness enlightenment factor (Sati-sambojjhaṅga, the enlightenment factor of mindfulness), using mindfulness to remember what should be remembered, with loving-kindness, with right mindfulness, with mindfulness of good dharmas, achieving the goal without forgetting, this is diligent practice of meditation, which is in accordance with the Buddha's teachings. It is not foolish to accept people's alms, let alone those who practice more. Grasp the essentials; if in the snap of a finger, one only practices the dharma-discrimination enlightenment factor (Dhamma-vicaya-sambojjhaṅga, the enlightenment factor of investigation of dharma), its meaning is repeatedly understood and followed; if one only practices the vigor enlightenment factor (Viriya-sambojjhaṅga, the enlightenment factor of vigor), the body is vigorous, and the mind is also vigorous; if one only practices the joy enlightenment factor (Pīti-sambojjhaṅga, the enlightenment factor of joy), knowing what should be loved, causing the mind to be joyful; if one only practices the tranquility enlightenment factor (Passaddhi-sambojjhaṅga, the enlightenment factor of tranquility), causing the body to rest, and the mind also to rest; if one only practices the concentration enlightenment factor (Samādhi-sambojjhaṅga, the enlightenment factor of concentration), causing the mind to abide and the mindfulness to abide, the will is not confused, and there are no wrong thoughts; if one only practices the equanimity enlightenment factor (Upekkhā-sambojjhaṅga, the enlightenment factor of equanimity), in order to protect the practice, knowing what is remembered, knowing how to settle the body, enabling one to see the path, protecting against evil thoughts, and acting peacefully, all these things are as described above, let alone those who practice more; therefore, one should mindfully practice the seven enlightenment factors (satta bojjhaṅgā, the seven factors of enlightenment).' The Buddha said: 'Monks! If in the snap of a finger, one only practices right view (Sammā-diṭṭhi, right view), in order to know the past, to know the beginning, to know the end, to know the internal, to know the external, to know suffering (Dukkha, suffering), to know the arising (Samudaya, the arising of suffering), to know the cessation (Nirodha, the cessation of suffering), to know the path (Magga, the path to the cessation of suffering), to know the Buddha (Buddha, the awakened one), to know the Dharma (Dhamma, the teachings), to know the Sangha (Bhikkhu-saṅgha, the community of monks), to know the learning and practice like the six unions, what is learned and what is --------------------------------------------------------------------------------