Chinese
大正藏第 15 册 No. 0614 坐禅三昧经 No. 614 ◎坐禅三昧经卷上 姚秦三藏鸠摩罗什译 导师说难遇， 闻者喜亦难； 大人所乐听， 小人所恶闻。 众生可愍伤， 坠老死险路； 野人恩爱奴， 处畏痴不惧。 世界若大小， 法无有常者； 一切不久留， 暂现如电光。 是身属老死， 众病之所归； 薄皮覆不净， 愚惑为所欺。 汝常为老贼， 吞灭盛壮色； 如华鬘枯朽， 毁败无所直。 顶生王功德， 共释天王坐； 报利福弘多， 今日悉安在？ 此王天人中， 欲乐具为最； 死时极苦痛， 以此可悟意。 诸欲初软乐， 后皆成大苦； 亦如怨初善， 灭族祸在后。 是身为秽器， 九孔常流恶； 亦如那利疮， 绝治于医药。 骨车力甚少， 筋脉缠识转； 汝以为妙乘， 忍着无羞耻。 死人所聚处， 委弃满塳间； 生时所保惜， 死则皆弃捐。 常当念如是， 一心观莫乱； 破痴倒黑暝， 执炬以明观。 若舍四念止， 心无恶不造； 如象逸无钩， 终不顺调道。 今日营此业， 明日造彼事； 乐着不 现代汉语译本 《坐禅三昧经》卷上 姚秦三藏鸠摩罗什译 导师（指引者）难得一遇，听闻者心生欢喜也很难； 大人们乐于听闻佛法，小人们却厌恶听闻。 众生实在可怜可叹，坠入衰老死亡的危险道路； 如同无知的乡野之人，被恩爱所奴役，身处恐惧和愚痴中却不害怕。 世界无论大小，万法都没有永恒不变的； 一切事物都不会长久停留，短暂显现如同闪电的光芒。 这个身体终将衰老死亡，是各种疾病的归宿； 一层薄皮覆盖着不洁之物，愚昧的人却被它所欺骗。 你（指衰老）常常像强盗一样，吞噬美好的青春容颜； 如同花环枯萎腐朽，毁坏败落毫无价值。 顶生王（古印度传说中的国王）功德圆满，曾与释天王（帝释天）同座； 他所获得的福报利益非常广大，如今又在哪里呢？ 这位国王在天人之中，所享受的欲望快乐最为圆满； 但死亡时也极其痛苦，可以用此来领悟人生的真谛。 各种欲望最初带来短暂的快乐，最终都会变成巨大的痛苦； 也像怨家最初伪装友善，最终却会带来灭族的大祸。 这个身体如同污秽的容器，九个孔窍经常流出污秽之物； 也像难以治愈的恶疮，用尽医药也无法根治。 这骨骼组成的车辆力量微弱，依靠筋脉缠绕和意识的运转； 你却把它当作美好的交通工具，恬不知耻地执着于它。 死亡之人聚集的地方，被遗弃堆积在坟墓之间； 活着时所珍爱的东西，死后都会被抛弃。 应当常常这样思念，一心一意地观察不要散乱； 破除愚痴颠倒的黑暗，手执火炬用光明来观察。 如果舍弃四念处（观身不净、观受是苦、观心无常、观法无我），心中没有恶事不会去做； 如同脱缰的野象，最终不会驯服调顺。 今天忙于这件事，明天又忙于那件事，沉迷于快乐而不知疲倦。
English
English version The Sutra of Sitting Meditation Samadhi, Scroll 1 Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty A guide (a leader) is difficult to encounter, and it is also difficult for listeners to rejoice; Great people are happy to hear the Dharma, while small people hate to hear it. Sentient beings are truly pitiful and lamentable, falling into the dangerous path of old age and death; Like ignorant country people, enslaved by love, they are in fear and ignorance but not afraid. Whether the world is large or small, all dharmas are impermanent; All things do not stay long, appearing briefly like a flash of lightning. This body will eventually age and die, the destination of all kinds of diseases; A thin skin covers impure things, but foolish people are deceived by it. You (referring to old age) often act like a robber, devouring the beautiful youthful appearance; Like a withered and decayed garland, ruined and worthless. King Mandhata (an ancient Indian legendary king) had perfect merits and virtues, and once sat with Shakra (Indra, the king of the gods); The blessings and benefits he obtained were vast, but where is he now? This king, among gods and humans, enjoyed the most complete desires and pleasures; But his death was also extremely painful, which can be used to understand the true meaning of life. Various desires initially bring temporary happiness, but eventually they will turn into great suffering; It is also like an enemy initially pretending to be friendly, but eventually bringing the disaster of extermination. This body is like a dirty container, with nine orifices constantly flowing with filth; It is also like an incurable sore, which cannot be cured even with all kinds of medicine. This vehicle made of bones has very little strength, relying on the entanglement of tendons and the operation of consciousness; But you regard it as a wonderful means of transportation, clinging to it shamelessly. The place where dead people gather, abandoned and piled up between graves; The things cherished when alive will be discarded after death. You should often think like this, observing with one mind and without distraction; Break through the darkness of ignorance and delusion, holding a torch to observe with light. If you abandon the Four Foundations of Mindfulness (contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the mind as impermanent, contemplation of dharmas as selfless), there is no evil deed that the mind will not do; Like a wild elephant that has escaped its hook, it will never be tamed and subdued. Today busy with this, tomorrow busy with that, indulging in pleasure without fatigue.
Chinese
观苦， 不觉死贼至。 匆匆为己务， 他事亦不闲； 死贼不待时， 至则无脱缘。 如鹿渴赴泉， 已饮方向水； 猎师无慈惠， 不听饮竟杀。 痴人亦如是， 勤修诸事务； 死至不待时， 谁当为汝护？ 人心期富贵， 五欲情未满； 诸大国王辈， 无得免此患。 仙人持咒箭， 亦不免死生； 无常大象蹈， 蚁蛭与地同。 且置一切人， 诸佛正真觉； 越度生死流， 亦复不常在。 以是故当知， 汝所可爱乐； 悉应早舍离， 一心求涅槃。 后舍身死时， 谁当证知我； 复得遇法宝， 及以不遇者。 久久佛日出， 破大无明暝； 以放诸光明， 示人道非道。 我从何所来？ 从何处而生？ 何处得解脱？ 此疑谁当明？ 佛圣一切智， 久远乃出世； 一心莫放逸， 能破汝疑结。 彼不乐实利， 好着弊恶心； 汝为众生长， 当求实法相。 谁能知死时， 所趣从何道？ 譬如风中灯， 不知灭时节。 至道法不难， 大圣指事说； 说智及智处， 此二不假外。 汝若不放逸， 一心常行道； 不久得涅槃， 第一常乐处。 利智亲善人， 现代汉语译本 观察痛苦，不知不觉死亡的盗贼已经到来。 匆忙地为了自己的事情奔波，其他的事情也没有空闲顾及； 死亡的盗贼不会等待时机，一旦到来就没有逃脱的可能。 如同鹿口渴了奔向泉水，已经喝到水才辨别方向； 猎人没有慈悲心，不等到鹿喝完水就将其杀死。 愚痴的人也是这样，勤奋地处理各种事务； 死亡到来不会等待时机，谁能够为你守护呢？ 人们心中期望富贵，五种欲望的情感没有满足的时候； 即使是各位大国王，也没有办法免除这种灾患。 仙人拿着有咒语的箭，也不能够避免生死； 无常的大象踩踏下来，蚂蚁和水蛭与大地一同毁灭。 姑且放下一切人，即使是诸佛正真觉悟者（Buddha, truly enlightened one）； 超越了生死的河流，也不能够永远存在。 因此应当知道，你所喜爱和快乐的事物； 都应该及早舍弃，一心一意地寻求涅槃（Nirvana）。 以后舍弃身体死亡的时候，谁能够证明知道我； 是再次遇到佛法珍宝，还是不能够遇到。 经过漫长的时间佛日出现，破除巨大的无明黑暗； 用以放出各种光明，指示人们什么是正道，什么不是正道。 我从什么地方来？从什么地方而生？ 在什么地方能够得到解脱？这个疑问谁能够说明？ 佛是圣人，具有一切智慧，经过很久远的时间才出现于世； 一心一意不要放纵懈怠，能够破除你的疑惑。 那些不喜好真实利益，喜欢执着于卑劣恶劣的心； 你为了众生的增长，应当寻求真实的法相（Dharma nature）。 谁能够知道死亡的时候，所前往的是什么道路？ 譬如风中的灯火，不知道什么时候会熄灭。 达到真理的道路并不难，大圣人指着事情来说明； 说明智慧以及智慧的所在，这两者不需要向外寻求。 你如果能够不放纵懈怠，一心一意常常修行； 不久就能够得到涅槃（Nirvana），那是第一的永恒快乐之处。 有智慧的人亲近善良的人
English
English version Observing suffering, one does not realize that the thief of death has already arrived. Hurriedly busying oneself with personal affairs, with no time for other matters; The thief of death does not wait for the opportune moment; once it arrives, there is no escape. Like a deer thirstily rushing to a spring, only discerning the direction of the water after drinking; The hunter has no compassion, killing the deer before it finishes drinking. Foolish people are also like this, diligently attending to various affairs; Death arrives without waiting for the right time; who will protect you then? People hope for wealth and status, but the desires of the five senses are never satisfied; Even great kings cannot escape this affliction. Even an immortal holding a mantra-infused arrow cannot avoid birth and death; The impermanent elephant tramples down, destroying ants and leeches along with the earth. Let aside all people, even the Buddhas, truly enlightened ones, (Buddha, truly enlightened one); Having crossed the stream of birth and death, they cannot remain forever. Therefore, you should know that the things you love and enjoy; You should abandon them early and wholeheartedly seek Nirvana (Nirvana). When you abandon your body and die, who will testify and know me; Whether I will encounter the Dharma treasure again, or not. After a long time, the sun of the Buddha appears, breaking through the great darkness of ignorance; Emitting various lights to show people what is the right path and what is not. Where do I come from? Where am I born? Where can I attain liberation? Who can explain this doubt? The Buddha is a sage with all wisdom, appearing in the world after a very long time; Do not be negligent and lax, and you can break through your doubts. Those who do not delight in true benefit, but cling to base and evil minds; For the sake of the growth of all beings, you should seek the true nature of Dharma (Dharma nature). Who can know at the time of death, which path one will take? Like a lamp in the wind, one does not know when it will be extinguished. The path to truth is not difficult; the great sage points to things and explains; Explaining wisdom and where wisdom lies; these two do not need to be sought externally. If you are not negligent and always practice diligently; You will soon attain Nirvana (Nirvana), the first and eternal place of joy. The wise are close to good people
Chinese
尽心敬佛法； 厌秽不净身， 离苦得解脱。 闲静修寂志， 结跏坐林间； 捡心不放逸， 悟意觉诸缘。 若不厌有中， 安睡不自悟； 不念世非常， 可畏而不惧。 烦恼深无底， 生死海无边； 度苦舡未办， 安得乐睡眠？ 是以当觉悟， 莫以睡覆心。 于四供养中， 知量知止足， 大怖俱未免， 当宜勤精进； 一切苦至时， 悔恨无所及。 衲衣树下坐， 如所应得食； 勿为贪味故， 而自致毁败。 食过知味处， 美恶都无异； 爱好生忧苦， 是以莫造爱。 行业世界中， 美恶无不更； 一切已具受， 当以是自抑。 若在畜兽中， 唌草为具味； 地狱吞铁丸， 燃热剧迸铁。 若在薜荔中， 脓吐火粪屎； 涕唾诸不净， 以此为上味。 若在天宫殿， 七宝宫观中； 天食苏陀味， 天女以娱心。 人中务贵处， 七馔备众味； 一切曾所更， 今复何以爱？ 往返世界中， 厌更苦乐事； 虽未得涅槃， 当勤求此利。 学禅之人初至师所，师应问言：“汝持戒净不？非重罪恶邪不？”若言：“五众戒净，无重罪恶邪。”次教道法。若言：“破戒。 现代汉语译本 全心全意地敬奉佛法； 厌恶这污秽不净的身体，从而脱离痛苦获得解脱。 在闲静的地方修习寂灭的志向，结跏趺坐于林间； 约束内心不放纵，领悟意念觉察诸般因缘。 如果不能厌离这欲界的存在，安然昏睡而不能自我觉悟； 不念及世事无常，面对可怕的境况却不感到畏惧。 烦恼深邃没有底，生死轮回的苦海没有边际； 渡过苦海的船只还没有准备好，怎么能够安然入睡呢？ 因此应当觉悟，不要让睡眠覆盖了你的心。 对于衣食住药这四种供养，要知道适量和知足， 巨大的恐怖还没有避免，应当努力精进； 一切痛苦到来的时候，后悔也来不及了。 身披粗布僧衣，在树下安坐，食用按需所得的食物； 不要因为贪图美味，而使自己走向毁败。 食物经过之后，品尝美味的地方，无论美丑都没有什么不同； 爱好会产生忧愁和痛苦，因此不要制造爱恋。 在业力流转的世界中，美好和丑恶没有不经历的； 一切都已经体验过，应当用这些来约束自己。 如果在畜生道中，啃食草料就认为是美味； 在地狱道中吞咽铁丸，燃烧的灼热胜过迸溅的铁火。 如果在饿鬼道中，脓血、火焰、粪便和污秽； 鼻涕、唾液各种不净之物，都以此为最好的美味。 如果在天宫殿宇中，七宝构成的宫殿楼阁； 享用天界的苏陀（Sutuo，天食）美味，天女们用美色来娱乐身心。 在人间追求高贵的地位，用丰盛的菜肴来准备各种美味； 一切都曾经经历过，现在又有什么值得贪爱的呢？ 在各个世界中往返，厌倦了经历苦乐之事； 即使还没有得到涅槃（Nirvana，寂灭），也应当努力寻求这种利益。 学禅的人初到师父那里，师父应该问：‘你持戒清净吗？没有犯重大的罪恶吗？’如果回答说：‘五众戒清净，没有重大的罪恶。’然后教导他修道的方法。如果回答说：‘破戒了。’
English
English version Wholeheartedly revere the Buddha's teachings; Detest this defiled and impure body, thereby escaping suffering and attaining liberation. In a quiet place, cultivate the aspiration for tranquility, sit in the lotus position in the forest; Restrain the mind and do not be lax, comprehend the intention and perceive all conditions. If one cannot detest existence in the desire realm, sleeping soundly without self-awareness; Not mindful of the impermanence of the world, facing fearful situations without fear. Afflictions are deep without a bottom, the sea of birth and death is boundless; The boat to cross the sea of suffering is not yet ready, how can one sleep peacefully? Therefore, one should awaken and not let sleep cover the mind. Regarding the four offerings of clothing, food, shelter, and medicine, know moderation and contentment, Great fear has not yet been avoided, one should diligently strive forward; When all suffering arrives, regret will be of no avail. Wearing a patched robe, sitting under a tree, eating food obtained as needed; Do not, for the sake of craving flavors, bring about your own ruin. After food has passed, the place where flavors are tasted, whether pleasant or unpleasant, is no different; Attachment gives rise to sorrow and suffering, therefore do not create attachment. In the world of karmic actions, good and bad are all experienced; Everything has already been experienced, one should use these to restrain oneself. If in the realm of animals, chewing grass is considered a delicious flavor; In the hell realm, swallowing iron balls, the burning heat is more intense than splattering iron. If in the realm of pretas (hungry ghosts), pus, fire, feces, and filth; Snot, saliva, and all impure things are considered the best flavors. If in the heavenly palaces, palaces and pavilions made of seven treasures; Enjoying the ambrosial flavor of Sutuo (heavenly food), heavenly maidens entertain the mind with beauty. In the human realm, pursuing noble status, preparing various delicacies with abundant dishes; Everything has been experienced before, what is there to crave now? Wandering back and forth in various worlds, weary of experiencing the affairs of suffering and joy; Even if Nirvana (liberation) has not yet been attained, one should diligently seek this benefit. When a person learning Chan (Zen) first arrives at the teacher's place, the teacher should ask: 'Are your precepts pure? Have you committed any serious sins?' If the answer is: 'The precepts of the five aggregates are pure, and I have not committed any serious sins,' then teach him the methods of cultivation. If the answer is: 'I have broken the precepts.' --------------------------------------------------------------------------------