English
English version: Nirvana. There are Arhats (those who have attained liberation), who cultivate the four jhānas (catu-jhāna, four states of meditative absorption), the four formless attainments (catasso arūpa samāpattiyo, four formless realms), the four immeasurables (catasso appamaññāyo, four immeasurable minds, namely loving-kindness, compassion, sympathetic joy, and equanimity), the eight liberations (attha vimokkha, eight liberations), the eight mastery (attha abhibāyatanāni, eight mastery), the ten totalities (dasa kasināyatanāni, ten totalities), enter the nine successive abidings (anupubbavihārasamāpatti, nine successive meditative states), the six supernormal knowledges (chalabhiññā, six supernormal knowledges), the Wish-Wisdom Aranya Samadhi (ñāṇadassanavisuddhi aranha samādhi, in Chinese it is called 'Non-Contention'. Aranya means 'without affairs', or 'empty and still'. The old saying that Subhuti (Subhūti) always practiced emptiness and stillness is incorrect; he actually practiced non-contention! Non-contention means protecting sentient beings, not allowing them to create disputes, avoiding disputes arising from oneself, just as Sariputta (Sariputta) and Moggallāna (Moggallāna) stayed overnight in a potter's house, causing Kokālika (Kokālika) to create a dispute), surpassing the Samadhi-perfumed Chan three doors of liberation and abandonment (the three doors of liberation are emptiness, signlessness, and wishlessness. Emptiness, signlessness, and wishlessness are the twelve doors of mindfulness, which are used to counteract attachments), and making even more diligent effort, entering such merits of Chan, this is called obtaining the irreversible Dharma, the indestructible Dharma. If a Buddha does not appear in the world, and there is no Buddha-dharma and no disciples of the Buddha, then a person detached from desire, a Paccekabuddha (Solitary Buddha), appears. There are three types of Paccekabuddhas: superior, middle, and inferior. The inferior Paccekabuddha originally attained Srotāpanna (Stream-enterer), or Sakadāgāmin (Once-returner). This Srotāpanna is reborn as a human in the seventh life, at which time there is no Buddha-dharma, and he cannot become a disciple of the Buddha; nor should he be reborn in the eighth life, at which time he will become a Paccekabuddha. If a Sakadāgāmin is reborn in the second life, at which time there is no Buddha-dharma, and he cannot become a disciple of the Buddha; nor should he be reborn in the third life, at which time he will become a Paccekabuddha. Someone vows to become a Paccekabuddha, plants the good roots of a Paccekabuddha, and when there is no Buddha-dharma, the good roots mature, at that time he becomes disgusted with the world and leaves home to attain the Way, called a Paccekabuddha, this is a middle Paccekabuddha. Someone seeks the Buddha-way, but his wisdom and effort are insufficient, and he retreats due to conditions (like Sariputta), at this time the Buddha does not appear in the world, there is no Buddha-dharma and no disciples of the Buddha, but his good root practice matures, and he becomes a Paccekabuddha, with more or less auspicious marks, disgusted with the world and leaves home to attain the Way, this is called a superior Paccekabuddha. Regarding all dharmas, one who enters with shallow wisdom is called an Arhat; one who enters with medium depth is called a Paccekabuddha; one who enters deeply is called a Buddha. It's like seeing a tree from afar, unable to distinguish the branches; getting a little closer --------------------------------------------------------------------------------
Chinese
能分别枝，不能分别华、叶；到树下尽能分别知树枝、叶、华、实。声闻能知一切诸行无常，一切诸法无主，唯涅槃善安隐。声闻能如是观，不能分别深入深知；辟支佛少能分别，亦不能深入深知；佛知诸法分别究畅，深入深知也。 如波罗奈国王，夏暑热时处高楼上坐七宝床，令青衣磨牛头栴檀香涂身，青衣臂多着钏，摩王身时钏声满耳，王甚患之！教次第令脱，钏少声微，唯独一钏寂然无声。王时悟曰：“国家、臣民、宫人、婇女，多事多恼亦复如是！”即时离欲独处思惟，得辟支佛。须发自落、着自然衣，从楼阁去，以己神足力出家入山。如是因缘，中品辟支佛也。 若行者求佛道入禅，先当系心专念十方三世诸佛生身，莫念地水火风、山树草木、天地之中有形之类，及诸余法一切莫念。但念诸佛生身处在虚空，譬如大海清水中央金山王须弥；如夜闇中然大火；如大施祠中七宝幢。佛身如是，有三十二相、八十种好，常出无量清净光明，于虚空相青色中，常念佛身相如是，行者便得十方三世诸佛悉在心目前一切悉见三昧。若心余处缘，还摄令住念在佛身，是时便见东方三百千万千万亿种无量诸佛。如是南方、西方、北方、四维、上下，随所念方，见一切佛。如人夜观星宿，百千无量种星宿悉见。 现代汉语译本 只能分辨树枝，不能分辨花和叶；到了树下，就能分辨树枝、叶子、花和果实。声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）能知道一切诸行都是无常的，一切诸法都没有主宰，只有涅槃（Nirvāṇa，解脱）是最好最安稳的。声闻能这样观察，但不能深入地分辨和深刻地了解；辟支佛（Pratyekabuddha，独觉佛）稍微能分辨，也不能深入地分辨和深刻地了解；佛（Buddha，觉悟者）知道一切诸法，分辨得透彻详尽，能够深入地分辨和深刻地了解。 比如波罗奈（Varanasi）国王，在夏天炎热的时候，在高楼上坐在七宝床上，让青衣（侍者）磨牛头栴檀香（Gośīrṣa-candana，一种珍贵的香木）涂抹身体，青衣手臂上戴了很多手镯，摩擦国王身体的时候，手镯的声音充满耳朵，国王非常厌烦！就命令依次脱下手镯，手镯少了声音就小了，只剩下一只手镯时，就寂静无声了。国王当时醒悟说：‘国家、臣民、宫人、婇女，事情多就烦恼多，也是这样啊！’当时就离开了欲望，独自静处思惟，证得了辟支佛。头发和胡须自然脱落，穿上天然的衣服，从楼阁离开，用自己的神足力出家进入山林。这就是中品辟支佛的因缘。 如果修行人为了求佛道而入禅，首先应当专心一意地忆念十方三世诸佛的生身（真实的身体），不要忆念地、水、火、风（四大元素）、山、树、草木、天地之间有形之物，以及其他一切法，什么都不要忆念。只忆念诸佛的生身处在虚空中，譬如大海清水中央的金山王须弥山（Sumeru）；又如黑夜里点燃的大火；又如大型布施法会中的七宝幢（装饰华丽的柱子）。佛身就是这样，有三十二相（Mahāpuruṣa-lakṣaṇa，佛陀的三十二种殊胜的身体特征）、八十种好（Aśītyanuvyañjana，佛陀的八十种较小的身体特征），常放出无量清净的光明，在虚空呈现的青色中，常常忆念佛身相就是这样，修行人就能得到十方三世诸佛都显现在心中和眼前，一切都能看见的三昧（Samādhi，禅定）。如果心跑到其他地方去了，就把它收回来，安住在忆念佛身上，这时就能看见东方三百千万千万亿种无量诸佛。像这样南方、西方、北方、四维、上下，随着所忆念的方位，就能看见一切佛。就像人在夜晚观看星宿，百千无量种星宿都能看见。
English
English version One can distinguish branches, but not flowers and leaves; when one arrives at the foot of the tree, one can fully distinguish branches, leaves, flowers, and fruits. A Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) can know that all conditioned phenomena are impermanent, and all dharmas are without a self; only Nirvāṇa (liberation) is good and peaceful. A Śrāvaka can observe in this way, but cannot deeply distinguish and profoundly understand; a Pratyekabuddha (a solitary Buddha) can distinguish a little, but also cannot deeply distinguish and profoundly understand; a Buddha (an enlightened one) knows all dharmas, distinguishes them thoroughly and exhaustively, and can deeply distinguish and profoundly understand. For example, the King of Varanasi, during the heat of summer, sat on a seven-jeweled bed in a high tower, and ordered a servant in blue robes to grind Gośīrṣa-candana (a precious type of sandalwood) and apply it to his body. The servant's arms were adorned with many bracelets, and as he massaged the king's body, the sound of the bracelets filled the king's ears, which greatly annoyed him! He ordered the servant to remove the bracelets one by one. As the bracelets were removed, the sound diminished, until only one bracelet remained, and it was completely silent. The king then realized: 'The country, its people, palace attendants, and concubines—many affairs, many troubles, it is just like this!' Immediately, he renounced desire, dwelt alone in contemplation, and attained Pratyekabuddhahood. His hair and beard naturally fell off, he donned natural clothing, and left the tower, using his supernatural powers to renounce the world and enter the mountains. Such is the cause and condition for a middle-grade Pratyekabuddha. If a practitioner seeks the Buddha's path and enters into meditation, he should first focus his mind and single-mindedly contemplate the manifested bodies of all Buddhas of the ten directions and three times, and not contemplate earth, water, fire, wind (the four elements), mountains, trees, grasses, plants, or any form within heaven and earth, nor any other dharmas whatsoever. Only contemplate the manifested bodies of the Buddhas existing in space, like Mount Sumeru (Sumeru, the king of mountains) the king of golden mountains in the center of the clear ocean; like a great fire burning in the darkness of night; like a seven-jeweled banner (an ornate pillar) in a great almsgiving ceremony. The Buddha's body is like this, possessing the thirty-two marks (Mahāpuruṣa-lakṣaṇa, the thirty-two auspicious marks of a Buddha) and eighty minor characteristics (Aśītyanuvyañjana, the eighty minor marks of perfection), constantly emitting immeasurable pure light. In the blue color of space, constantly contemplate the Buddha's body in this way, and the practitioner will attain the Samādhi (Samādhi, meditative absorption) in which all Buddhas of the ten directions and three times appear in his mind and before his eyes, and everything is seen. If the mind wanders elsewhere, bring it back and fix it on contemplating the Buddha's body. At that time, one will see three hundred million trillion countless Buddhas in the east. Likewise, in the south, west, north, four intermediate directions, above, and below, in whatever direction one contemplates, one will see all Buddhas. It is like a person observing the stars at night, seeing hundreds of thousands of countless stars. --------------------------------------------------------------------------------
Chinese
菩萨得是三昧，除无量劫厚罪令薄、薄者令灭。得是三昧已，当念佛种种无量功德，一切智、一切解、一切见、一切德，得大慈大悲自在，自初出无明㲉，四无畏、五眼、十力、十八不共法，能除无量苦，救老死畏，与常乐涅槃。佛有如是等种种无量功德，作是念已自发愿言：“我何时当得佛身、佛功德，巍巍如是？”复作大誓：“过去一切福、现在一切福，尽持求佛道，不用余报。”复作是念：“一切众生甚可怜愍，诸佛身功德巍巍如是，众生云何更求余业而不求佛？”譬如贵家盲子堕大深坑，饥穷困苦食粪食泥。父甚愍之，为求方便，拯之于深坑，食之以上馔。行者念言：“佛二种身功德甘露如是，而诸众生堕生死深坑，食诸不净。以大悲心，我当拯济一切众生，令得佛道度生死岸，以佛种种功德法味悉令饱满，一切佛法愿悉得之。闻诵持问、观行得果，为作阶梯，立大要誓被三愿铠，外破魔众内击结贼，直入不回。如是三愿比无量诸愿，愿皆住之，为度众生得佛道故。”如是念、如是愿，是为菩萨念佛三昧。 行菩萨道者，于三毒中若淫欲偏多，先自观身：骨肉皮肤、筋脉流血，肝肺肠胃、屎尿涕唾，三十六物、九想不净，专心内观不令外念；外念诸缘，摄之令还。如人执烛入杂谷仓，种种分别豆 现代汉语译本：菩萨获得这种三昧（Samadhi，一种精神集中状态），能使无量劫积累的深重罪业减轻，减轻的罪业得以消灭。获得这种三昧后，应当忆念佛的种种无量功德，包括一切智慧（Sarvajna）、一切理解、一切见解、一切德行，获得大慈大悲的自在，从最初脱离无明（Avidya，无知）的束缚，具备四无畏（Catur-vaisaradyani，佛的四种无所畏惧的品质）、五眼（Panca-caksus，肉眼、天眼、慧眼、法眼、佛眼）、十力（Dasa-balani，佛的十种力量）、十八不共法（Astadasa-avenika-dharmah，佛独有的十八种功德），能够消除无量的痛苦，救度众生脱离衰老和死亡的恐惧，给予他们常乐涅槃（Nirvana，解脱）。佛具有如此等等的种种无量功德，这样忆念之后，自己发愿说：‘我何时才能获得佛的身躯和佛的功德，如此崇高伟大？’再次立下大誓愿：‘过去所做的一切善行、现在所做的一切善行，全部用来求证佛道，不求其他的果报。’再次这样想：‘一切众生真是可怜，诸佛的身躯和功德如此崇高伟大，众生为什么还要追求其他的行业而不求成佛呢？’譬如一个富贵人家的盲人孩子掉进一个很深的大坑里，饥饿贫困，只能吃粪便和泥土。他的父亲非常怜悯他，想方设法，把他从深坑里救出来，给他吃美味的食物。修行者这样想：‘佛的两种身躯和功德如同甘露一般，而众生却堕落在生死轮回的深坑里，吃着各种不洁之物。’以大悲心，我应当救济一切众生，让他们证得佛道，脱离生死的此岸，用佛的种种功德和法味让他们都得到饱满，一切佛法都希望能够得到。听闻、诵读、受持、提问、观行而获得果报，为他们建造阶梯，立下大誓愿，披上三愿的铠甲，对外摧毁魔众，对内击败烦恼贼，勇往直前，永不退缩。这样的三个誓愿比无量其他的愿望更为重要，愿都安住于此，为了救度众生证得佛道。’像这样忆念、像这样发愿，这就是菩萨的念佛三昧。 修行菩萨道的人，如果三种毒素（贪嗔痴）中淫欲特别强烈，首先应当观察自己的身体：骨骼、肌肉、皮肤、筋脉、流动的血液，肝脏、肺脏、肠子、胃、粪便、尿液、鼻涕、唾液，三十六种不净之物，九想观（对尸体腐烂过程的九种观想），专心向内观察，不让心向外驰念；如果心向外攀缘，就把它收回来。就像一个人拿着蜡烛进入堆满各种谷物的仓库，仔细分辨各种豆类一样。