Chinese
大正藏第 15 册 No. 0613 禅秘要法经 No. 613 禅秘要法经卷上 后秦弘始年鸠摩罗什等于长安逍遥园译 如是我闻： 一时佛住王舍城迦兰陀竹园，与大比丘众千二百五十人俱，复有五百大德声闻：舍利弗、大目揵连、摩诃迦叶、摩诃迦旃延等。 尔时王舍城中有一比丘，名摩诃迦絺罗难陀，聪慧多智，来至佛所，为佛作礼，绕佛七匝。尔时世尊入深禅定，默然无言。时迦絺罗难陀见佛入定，即往舍利弗所，头面礼足，白言：“大德舍利弗！唯愿为我广说法要。”尔时舍利弗即便为说四谛，分别义趣，一遍乃至七遍，时迦絺罗难陀心疑未寤。如是乃至遍礼五百声闻足，请说法要。诸声闻等，亦各七遍为转四真谛法，时迦絺罗难陀心亦不寤。复还佛所，为佛作礼。尔时世尊从禅定起，见迦絺罗难陀顶礼佛足，泪如盛雨，劝请世尊：“唯愿为我转正法轮。”尔时世尊复为广说四真谛法，一遍乃至七遍。时迦絺罗难陀犹故未解；五百天子闻佛所说，得法眼净，即持天华以供养佛，白佛言：“世尊！我等今者因迦絺罗难陀比丘快得法利，见法如法，成须陀洹。”时迦絺罗难陀闻诸天语，心怀惭愧，悲咽无言，举身投地如太山崩，即于佛前四体布地向佛忏 现代汉语译本 《禅秘要法经》卷上 后秦弘始年间，鸠摩罗什等人在长安逍遥园翻译。 我是这样听说的： 一时，佛陀住在王舍城（Rājagṛha）的迦兰陀竹园（Kalandaka Venuvana），与一千二百五十位大比丘在一起，还有五百位大德声闻：舍利弗（Śāriputra）、大目犍连（Mahāmaudgalyāyana）、摩诃迦叶（Mahākāśyapa）、摩诃迦旃延（Mahākātyāyana）等。 当时，王舍城中有一位比丘，名叫摩诃迦絺罗难陀（Mahākauṣṭhila-nanda），他聪慧多智，来到佛陀处，向佛陀行礼，绕佛七圈。当时，世尊进入深深的禅定，默然不语。迦絺罗难陀见佛入定，就前往舍利弗处，头面礼足，说道：‘大德舍利弗！希望您能为我广泛地宣说佛法要义。’当时，舍利弗就为他宣说四谛（catvāri āryasatyāni），分别解释其中的义理和趣味，一遍乃至七遍，但迦絺罗难陀心中疑惑，未能觉悟。就这样，他遍礼五百位声闻的脚，请求他们宣说佛法要义。各位声闻等，也各自七遍地为他阐述四真谛法，但迦絺罗难陀的心仍然没有觉悟。他又回到佛陀处，向佛陀行礼。当时，世尊从禅定中起身，看见迦絺罗难陀顶礼佛足，泪如雨下，劝请世尊：‘希望您能为我转正法轮（dharma-cakra）。’当时，世尊又为他广泛地宣说四真谛法，一遍乃至七遍。迦絺罗难陀仍然没有理解。五百位天子听到佛陀所说，得到了法眼净（dharma-cakṣus-viśuddhi），立即拿着天花来供养佛陀，对佛陀说：‘世尊！我们现在因为迦絺罗难陀比丘而快速地获得了佛法的利益，见法如法，成就了须陀洹（srota-āpanna）。’当时，迦絺罗难陀听到诸天的话语，心中感到惭愧，悲伤哽咽，说不出话，全身投地，像太山崩塌一样，就在佛前四体投地，向佛忏悔。
English
English version The Sutra of the Essential Methods of Dhyana Volume 1 Translated by Kumārajīva and others at Xiaoyao Garden in Chang'an during the Hongshi era of the Later Qin Dynasty. Thus have I heard: At one time, the Buddha was staying in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (Royal City), together with a large assembly of 1,250 Bhikshus (monks), and also 500 great virtuous Śrāvakas (listeners): Śāriputra (Sariputta), Mahāmaudgalyāyana (Maha Moggallana), Mahākāśyapa (Maha Kassapa), Mahākātyāyana (Maha Kaccana), and others. At that time, in the city of Rājagṛha, there was a Bhikshu named Mahākauṣṭhila-nanda (Great Kaushtila-nanda), who was intelligent and wise. He came to the Buddha, paid homage to the Buddha, and circumambulated the Buddha seven times. At that time, the World-Honored One entered deep Samadhi (meditative absorption), and remained silent. When Kauṣṭhila-nanda saw the Buddha in Samadhi, he went to Śāriputra, prostrated himself at his feet, and said: 'Venerable Śāriputra! I beseech you to extensively explain the essential Dharma (teachings) for me.' Then, Śāriputra explained the Four Noble Truths (catvāri āryasatyāni) to him, distinguishing their meanings and interests, once, even up to seven times, but Kauṣṭhila-nanda's mind remained doubtful and unenlightened. Thus, he prostrated himself at the feet of all 500 Śrāvakas, requesting them to explain the essential Dharma. The Śrāvakas also each expounded the Four Noble Truths to him seven times, but Kauṣṭhila-nanda's mind still did not awaken. He returned to the Buddha and paid homage to the Buddha. At that time, the World-Honored One arose from Samadhi, saw Kauṣṭhila-nanda prostrating himself at the Buddha's feet, with tears falling like heavy rain, and beseeching the World-Honored One: 'I beseech you to turn the Dharma-cakra (Wheel of Dharma) for me.' Then, the World-Honored One again extensively explained the Four Noble Truths to him, once, even up to seven times. Kauṣṭhila-nanda still did not understand. Five hundred devas (heavenly beings) heard what the Buddha said, and obtained the dharma-cakṣus-viśuddhi (purity of the Dharma Eye), and immediately held celestial flowers to offer to the Buddha, saying to the Buddha: 'World-Honored One! We now quickly obtain the benefit of the Dharma because of the Bhikshu Kauṣṭhila-nanda, seeing the Dharma as it is, and attaining Srota-āpanna (stream-enterer).' At that time, Kauṣṭhila-nanda heard the words of the devas, felt ashamed in his heart, choked with sorrow, and could not speak. He threw himself to the ground like the collapse of Mount Tai, and prostrated himself before the Buddha, confessing his sins. -------------------------------------------------------------------------------- 悔。
Chinese
尔时阿难即从坐起，整衣服，偏袒右肩，为佛作礼，绕佛三匝，胡跪合掌白佛言：“世尊！此迦絺罗难陀比丘，有何因缘？生而多智，四毗陀论、违世羁经、日月星辰、一切技艺无不通达。复有何罪，出家以来经历多年，于佛法味独不得尝。如来世尊亲为说法，如生聋人无闻无得；佛法大将随顺转法轮者数有五百，为其说法，亦无有益。唯愿天尊为我分别说此比丘往昔因缘。” 阿难问时，佛即微笑，有五色光从口中出，绕佛七匝，还从顶入。告阿难言：“谛听谛听，善思念之，我当为汝分别解说。”阿难白佛言：“唯然世尊！愿乐欲闻。” 佛告阿难：“此迦絺罗难陀比丘，过去久远无数劫时，有佛世尊名曰然灯如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。彼佛法中有一比丘，名阿纯难陀，聪明多智。以多智故憍慢放逸，亦不修习四念处法，身坏命终堕黑闇地狱。从地狱出，生龙象中，五百身中恒作龙王，五百身中恒作象王。舍畜生身，因前出家持戒力故，得生天上。天上命终，来生人间。前身读诵三藏经故，今得值佛。由前放逸不修四念处，是故今身不能觉寤。” 尔时迦絺罗难陀闻佛此语，即从坐起，合掌长跪白佛言：“世尊！唯愿天 现代汉语译本： 悔。 这时，阿难尊者从座位上站起来，整理好衣服，袒露右肩，向佛行礼，绕佛三圈，然后跪下合掌对佛说：‘世尊！这位迦絺罗难陀（Kāśyapa-nanda，人名）比丘，有什么因缘？生来就非常聪明，对于四《吠陀论》、违世羁经（一种外道经典）、日月星辰、一切技艺没有不通达的。又有什么罪过，出家以来经历多年，对于佛法的滋味却始终无法品尝。如来世尊亲自为他说法，就像天生的聋子一样，听不到也得不到；佛法大将，那些随顺佛陀转法轮的人，数量有五百，为他说法，也没有任何益处。唯愿世尊为我分别解说这位比丘往昔的因缘。’ 阿难提问时，佛陀就微微一笑，有五种颜色的光芒从口中发出，绕佛七圈，又从头顶进入。佛告诉阿难说：‘仔细听，仔细听，好好思考，我将为你分别解说。’阿难对佛说：‘是的，世尊！我非常乐意听闻。’ 佛告诉阿难：‘这位迦絺罗难陀比丘，在过去久远无数劫之前，有一位佛世尊，名叫然灯如来（Dīpankara，过去佛名）、应供（Arhat，值得供养者）、正遍知（Samyak-saṃbuddha，完全觉悟者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行者）、善逝（Sugata，善于去往涅槃者）、世间解（Lokavidū，了解世间一切事理者）、无上士（Anuttara，无与伦比者）、调御丈夫（Puruṣa-damya-sārathi，善于调伏众生者）、天人师（Śāsta deva-manushyānām，天人和人类的导师）、佛（Buddha，觉悟者）、世尊（Bhagavat，受人尊敬者）。那位佛的教法中有一位比丘，名叫阿纯难陀，聪明而有智慧。因为聪明而骄慢放逸，也不修习四念处法（四种观禅修方法），身死命终后堕入黑暗地狱。从地狱出来后，转生为龙和象，五百世中一直做龙王，五百世中一直做象王。舍弃畜生身，因为之前出家持戒的力量，得以生到天上。在天上寿命终结后，来到人间。因为前世读诵三藏经典，所以今生能够遇到佛。由于前世放逸不修四念处，所以今生不能觉悟。’ 这时，迦絺罗难陀听到佛陀这些话，立刻从座位上站起来，合掌长跪对佛说：‘世尊！唯愿天’
English
English version: Repentance. At that time, Ānanda rose from his seat, arranged his robes, bared his right shoulder, prostrated himself before the Buddha, circumambulated the Buddha three times, knelt with his palms together, and said to the Buddha: 'World Honored One! What is the cause and condition of this Bhikṣu Kāśyapa-nanda (Kāśyapa-nanda, a personal name)? He is born with great wisdom, and is versed in the four Vedas, the Vaisheshika Sutras (a type of heterodox scripture), the movements of the sun, moon, and stars, and all kinds of skills. What is his offense that, despite having been ordained for many years, he has not tasted the flavor of the Buddha's Dharma? The Tathāgata, the World Honored One, personally teaches him the Dharma, but it is as if he were born deaf, unable to hear or gain anything. The great Dharma generals, those who follow the Buddha in turning the Dharma wheel, number five hundred, and their teachings are also of no benefit to him. I beseech the World Honored One to explain the past causes and conditions of this Bhikṣu.' When Ānanda asked this, the Buddha smiled, and five-colored rays of light emanated from his mouth, circled the Buddha seven times, and then re-entered through the crown of his head. He said to Ānanda: 'Listen carefully, listen carefully, and contemplate well. I will explain it to you in detail.' Ānanda said to the Buddha: 'Yes, World Honored One! I am eager to hear.' The Buddha told Ānanda: 'This Bhikṣu Kāśyapa-nanda, in the distant past, countless kalpas ago, there was a Buddha, a World Honored One, named Dīpankara Tathāgata (Dīpankara, name of a past Buddha), Arhat (Arhat, one worthy of offerings), Samyak-saṃbuddha (Samyak-saṃbuddha, perfectly enlightened one), Vidyā-caraṇa-saṃpanna (Vidyā-caraṇa-saṃpanna, endowed with wisdom and conduct), Sugata (Sugata, well-gone one), Lokavidū (Lokavidū, knower of the world), Anuttara (Anuttara, unsurpassed one), Puruṣa-damya-sārathi (Puruṣa-damya-sārathi, tamer of men), Śāsta deva-manushyānām (Śāsta deva-manushyānām, teacher of gods and humans), Buddha (Buddha, enlightened one), Bhagavat (Bhagavat, blessed one). In that Buddha's Dharma, there was a Bhikṣu named Āchunanda, who was intelligent and wise. Because of his intelligence, he became arrogant and lax, and did not cultivate the Four Foundations of Mindfulness (four types of contemplative meditation). When his body broke and his life ended, he fell into the dark hell. After emerging from hell, he was reborn as dragons and elephants, serving as a dragon king for five hundred lives and as an elephant king for five hundred lives. Having abandoned his animal body, due to the power of his previous ordination and adherence to the precepts, he was able to be born in the heavens. After his life in the heavens ended, he was reborn in the human realm. Because he had recited the Three Baskets of scriptures in his previous life, he is now able to encounter the Buddha. Because he was lax and did not cultivate the Four Foundations of Mindfulness in his previous life, he is unable to awaken in this life.' At that time, Kāśyapa-nanda, hearing these words of the Buddha, immediately rose from his seat, knelt with his palms together, and said to the Buddha: 'World Honored One! I beseech the World' -------------------------------------------------------------------------------- 尊教我系念。”
Chinese
尔时佛告迦絺罗难陀：“谛听谛听，善思念之。汝于今日快问如来灭乱心贼甘露正法、三世诸佛治烦恼药，关闭一切诸放逸门，普为人天开八正道。汝好谛观，莫令心乱。” 佛说此语时，众中有五十摩诃罗比丘亦白阿难：“世尊今者欲说除放逸法，我等随顺欲学此事。唯愿尊者为我白佛。”说此语时，佛告诸比丘：“非但为汝，亦为未来诸放逸者，我今于此迦兰竹园为迦絺罗难陀比丘说系念法。” 佛告迦絺罗难陀：“汝受我语，慎莫忘失。汝从今日修沙门法。沙门法者，应当静处敷尼师坛，结跏趺坐，齐整衣服，正身端坐，偏袒右肩，左手着右手上，闭目以舌拄腭，定心令住不使分散。先当系念着左脚大指上，谛观指半节，作泡起想，谛观极使明了。然后作泡溃想，见指半节极令白净，如有白光。见此事已，次观一节，令肉劈去，见指一节极令明了，如有白光。”佛告迦絺罗难陀：“如是名系念法。”迦絺罗难陀闻佛所说，欢喜奉行。 “观一节已，次观二节。观二节已，次观三节。观三节已，心渐广大，当观五节。见脚五节如有白光，白骨分明。如是系心谛观五节，不令驰散；心若驰散，摄令使还。如前念半节，念想成时，举身暖熅心下热。得此想时，名系心住。心 现代汉语译本： ‘请您教导我如何系念。’ 这时，佛陀告诉迦絺罗难陀（Kālodānandin，人名）: ‘仔细听，仔细听，好好地思考。你今天能向如来请问消灭扰乱心意的盗贼的甘露正法，以及三世诸佛医治烦恼的良药，关闭一切放逸之门，普遍地为人和天开启八正道，真是太好了。你要好好地观察，不要让心意散乱。’ 佛陀说这番话时，大众中有五十位摩诃罗比丘（mahābhikkhu，大比丘）也对阿难（Ānanda，佛陀的侍者）说：‘世尊现在要说去除放逸的方法，我们愿意跟随学习。希望尊者能为我们禀告佛陀。’说完这话时，佛陀告诉众比丘：‘不只是为了你们，也是为了未来那些放逸的人，我现在在这迦兰竹园（Kalandaka Venuvana）为迦絺罗难陀比丘说系念的方法。’ 佛陀告诉迦絺罗难陀：‘你要接受我的话，千万不要忘记。你从今天开始修习沙门（śrāmaṇa，出家修行者）的法。沙门法就是，应当在安静的地方铺设尼师坛（niṣīdana，坐具），结跏趺坐（vajrāsana，一种坐姿），整理好衣服，端正身体坐好，偏袒右肩，左手放在右手上，闭上眼睛用舌头抵住上颚，使心安定下来，不要让它散乱。首先应当把意念集中在左脚的大拇指上，仔细观察脚趾的半截，想象它像水泡一样鼓起来，仔细观察，使它非常清楚。然后想象水泡破裂，看见脚趾的半截变得非常白净，好像有白光一样。看见这件事之后，再观察脚趾的一节，想象那里的肉裂开，看见脚趾的一节变得非常清楚，好像有白光一样。’佛陀告诉迦絺罗难陀：‘这叫做系念法。’迦絺罗难陀听了佛陀所说，欢喜地遵照实行。 ‘观察完一节之后，再观察第二节。观察完第二节之后，再观察第三节。观察完第三节之后，心意逐渐扩大，应当观察五节。看见脚的五节好像有白光，白骨分明。像这样集中意念仔细观察五节，不要让它散乱；心如果散乱了，就收摄回来。像先前那样意念半截脚趾，当意念想象成功时，全身会感到温暖，心下会感到发热。得到这种感觉时，叫做系心住。’