English
English version: 'When scolding me, consider where the sound originates from, and observe whether it is formless; the origin of the sound comes from the intention of the mind, and observing the intention of the mind is also formless. Examine what the mind relies on, it relies on the Four Great Elements (earth, water, fire, wind), and when the Four Great Elements return to their origin, there is no name, no self and other, no male and female, no old and young, and calculating it, there is no master. The place of shame and humiliation, formlessly establishes words. Within these two non-existences, it is also formless, and calculating these three, they are all empty and without substance. A wise person disperses thoughts and observes in this way, then anger will not arise, using emptiness to endure emptiness, and also for all kinds of evil deeds, enduring and not doing them. Not reacting to external offenses, restraining the mind, subduing intentions, being able to do this oneself, and also teaching others, this is called broad forbearance.' 'What is called broad diligence?' 'Reduce excessive eating, not craving flavors; reduce sleep, being alert in the morning and evening. Staying away from the mundane, drawing near to the path, practicing all the precepts. The manner of sitting, standing, walking, and lying down, not losing the proper norms, having no violations, one should become familiar with them in the heart; the essentials of the Bodhi-Pakshika-dharmas (thirty-seven factors of enlightenment), diligently reciting them, diligently receiving teachings during the day, and practicing walking meditation at night. Speech should conform to the precepts, body, speech, and mind working together, following and remembering the Dharma, not departing from the scriptures. Sitting and extensively expounding the Dharma, the mind does not feel troubled, enlightening the ignorant and stubborn, not stopping due to laziness. Going against one's own intentions, turning to focus on diligence, being able to do this oneself, and also teaching others. This is called broad diligence.' 'What is called broad one-mindedness?' 'Being filial to parents, one can be one-minded; respecting teachers and friends, one can be one-minded; cutting off love and desire, staying away from the mundane, one can be one-minded; entering the thirty-seven Bodhi-Pakshika-dharmas, one can be one-minded; in empty and quiet places, one can be one-minded; in crowded and noisy places, one can be one-minded; in places with much desire, much contention, much creation, and much trouble, one can also be one-minded; regarding praise and slander, gain and loss, good and bad deeds, not being shaken by these things, one can be one-minded; through counting breaths and entering meditation, abandoning the six dusts (form, sound, smell, taste, touch, dharma) and moving towards purity, one can be one-minded. Being able to do this oneself, and also teaching others, this is called broad one-mindedness.' 'What is called broad wisdom?' 'A wise person, following the feelings of the body, will have three kinds of suffering.' --------------------------------------------------------------------------------
Chinese
、六患、五蔽之垢、六十二沉吟之想、八十八难解之缚、千八百锋疮之痛。若此之事，则以智慧一一开了。观其所起，察其所灭；视其所病，选以何药。既总其要，令身不毁戒，意不入俗。处众爱之中，心在道品之藏；寄六患之舍，心在六净之堂；住五蔽之室，心在断灭之户；猗不固之屋，心思方便之护；坐蛇蚖之地，心念舍远之径；乘坏船之险，心图自济之路；近盛火之林，心推灌灭之安。是以明士，行智慧之便，拔出生死之难；绝三界之想，就灭度之地。既自身行，又教他人，此谓广智慧六德之行义也。 “向所问，如来神变相好，无量之德，所以致之？行此六法及诸慧定三十七品总持无边底之行，故得佛号、天尊，无所不能为也。” 于是善明及众会，闻天尊说，则皆举言，愿发无上独尊平等之意。皆言：“今日得大福，令一切人疾逮此行。” 善明时则得四净法，一为眼净、二为身净、三为口净、四为意净，欣然低头，默思法义。 于是，善明避坐长跪，启如来曰：“天尊所说，广度无极，法禁微妙，捡摄意态，伏心就净，殃垢消灭，其闻此者功德已大，况乃履行，德难称量。天尊又说，前世非但行此六事而已，又行定意之法及总持无底边三十七品，乃成具佛事、四无所畏、十种力 现代汉语译本：六患（六种忧患）、五蔽（五种遮蔽）之垢、六十二沉吟之想（六十二种沉溺的思绪）、八十八难解之缚（八十八种难以解除的束缚）、千八百锋疮之痛（一千八百种如利器刺伤的痛苦）。如果遇到这些情况，就要用智慧一一化解。观察它们的起因，察觉它们的消灭；审视它们的病症，选择用什么药来治疗。既要掌握总体的要领，使身体不违背戒律，心意不陷入世俗。身处众人爱恋之中，心却在道品（修道的品类）的宝藏里；寄身于六患的住所，心却在六净（六种清净）的殿堂里；居住在五蔽的房间里，心却在断灭（断除烦恼）的门户边；依靠不牢固的房屋，心思着方便的守护；坐在蛇蝎出没的地方，心里想着舍离远避的路径；乘坐破败的船只面临危险，心里谋划着自我救济的道路；靠近燃烧旺盛的森林，心里想着用水灌灭的安宁。因此，明智的人，运用智慧的方便，摆脱生死的艰难；断绝三界（欲界、色界、无色界）的念想，到达灭度（涅槃）的境地。既自身修行，又教导他人，这叫做广智慧六德的行义。 ‘您先前所问的，如来（Tathagata）神变相好（divine transformations and excellent characteristics），无量的功德，是怎样获得的呢？就是因为修行这六种方法以及各种智慧禅定三十七道品（thirty-seven aspects of enlightenment）总持无边无际的修行，所以才能得到佛的称号、天尊（Deva），无所不能。’ 于是善明（Shanming）和在场的众人，听了天尊（Deva）的说法，都一起发愿，要发起无上独尊平等的心意。都说：‘今天得到了大福报，希望一切人都能迅速达到这种修行境界。’ 善明（Shanming）当时就得到了四净法，一是眼净、二是身净、三是口净、四是意净，高兴地低下头，默默地思索着佛法的意义。 于是，善明（Shanming）离开座位长跪，向如来（Tathagata）禀告说：‘天尊（Deva）所说的，广度无边无际，佛法精深微妙，约束摄持心意，降伏内心达到清净，灾殃污垢消灭，听到这些话的人功德已经很大了，更何况是去实践履行，功德难以称量。天尊（Deva）又说，前世不仅修行这六件事，而且还修行禅定的方法以及总持无底边三十七道品（thirty-seven aspects of enlightenment），才能成就具足佛事、四无所畏（four fearlessnesses）、十种力（ten powers）。’
English
English version: The defilement of the six anxieties (six kinds of worries), the five obscurations (five kinds of hindrances), the sixty-two thoughts of pondering, the eighty-eight difficult-to-untie bonds, and the pain of eighteen hundred sharp wounds. If such things occur, then use wisdom to resolve them one by one. Observe their origin, perceive their cessation; examine their illness, choose what medicine to use. Grasp the overall essentials, so that the body does not violate the precepts, and the mind does not enter the mundane. Dwell amidst the love of the multitude, but the mind is in the treasury of the 'Bodhipaksa-dharmas' (qualities conducive to enlightenment); lodge in the abode of the six anxieties, but the mind is in the hall of the six purities; reside in the room of the five obscurations, but the mind is at the gate of cessation; lean on an insecure house, but the mind thinks of the protection of skillful means; sit in a place of snakes and scorpions, but the mind contemplates the path of abandoning and distancing; ride the danger of a broken boat, but the mind plans the way of self-salvation; approach a forest of raging fire, but the mind considers the peace of extinguishing it with water. Therefore, a wise person, employing the convenience of wisdom, escapes the difficulty of birth and death; cuts off the thoughts of the three realms (desire realm, form realm, formless realm), and reaches the place of Nirvana. Both practicing oneself and teaching others, this is called the practice and meaning of the six virtues of vast wisdom. ‘What you asked earlier, how does the Tathagata (如来) attain the divine transformations and excellent characteristics (神变相好), and immeasurable merits? It is because of practicing these six methods and various wisdom meditations, the thirty-seven aspects of enlightenment (三十七道品), upholding the boundless practice, that one obtains the title of Buddha, Deva (天尊), and is capable of everything.’ Then Shanming (善明) and the assembly, hearing the Deva's (天尊) words, all raised their voices, vowing to generate the intention of supreme, unique, and equal respect. They all said, ‘Today we have received great blessings, may all people quickly attain this practice.’ Shanming (善明) then attained the four purities: first, purity of the eye; second, purity of the body; third, purity of the mouth; fourth, purity of the mind, happily lowered his head, and silently contemplated the meaning of the Dharma. Then, Shanming (善明) left his seat, knelt on his knees, and reported to the Tathagata (如来), ‘What the Deva (天尊) said is vast and boundless, the Dharma is profound and subtle, restraining and gathering the mind, subduing the heart to attain purity, calamities and defilements are extinguished, those who hear these words already have great merit, how much more so those who practice and fulfill them, their merit is difficult to measure. The Deva (天尊) also said that in previous lives, not only were these six things practiced, but also the methods of meditation and the thirty-seven aspects of enlightenment (三十七道品) upholding the boundless, were practiced, in order to accomplish the complete Buddha-deeds, the four fearlessnesses (四无所畏), and the ten powers (十种力).’ --------------------------------------------------------------------------------
Chinese
、十八神妙特异之法，变化自在，所说无难，而面见诸佛，飞到十方而授一切诸未度者，率化度之；而坏邪藏，将导曲邪；而生受苦之中不着、不断，以不着、不断，作因缘行，教诸惑者。如此之妙德，无央数事行，何等定意致得之乎？唯愿天尊！为今现在及未来者，演其深义，令获解脱。” 佛言：“善哉！善哉！所欲问者，今为分别，具敷大要，整意善听。”则曰：“受教” 佛言：“有定意法，名成具光明。其有人闻之者，若能履行一日至七日，其功德福不可譬喻。其闻是法者，先世已供养百千亿佛，已于其坐具闻不疑，今生乃复值遇是成具光明定意法。今得修行行之，如弹指顷，长离三恶道，功德渐满，疾逮至佛。向所问诸事，悉能成具。” 善明曰：“当行几事而得此尊定？” 佛言：“当净行百三十五事，乃得入此定耳。 “远身行、离口过、除意念、尽三秽、却六患、遏五蔽，十二因缘已捐尽，解结束，明六十二沉吟行。愈众疮、悦众恼、舍诸大、弃骨血、避亲属、绝诸习、断于爱、无诸可无不可、刬贪垢、刈欲根、不惑流、能制疾、不我计、无不我、立四信、住四止、就四断、插五根、习五力、晓七智、履八正、入八念、八常勤，为已无勤可行，离不可行。学上智、 现代汉语译本： 善明菩萨问：‘有十八种神妙特异的法门，能够变化自在，所说没有困难，并且能面见诸佛，飞到十方去教导一切尚未得度的人，引导他们开化得度；能够摧毁邪恶的教义，引导那些走入歧途的人；能够在承受痛苦之中不执着、不间断，以不执着、不间断作为因缘来修行，教导那些迷惑的人。像这样奇妙的功德，无数的事情，要通过什么样的禅定才能获得呢？唯愿天尊（对佛的尊称）！为了现在和未来的人们，演说其中深刻的含义，使他们获得解脱。’ 佛说：‘好啊！好啊！你所想问的，现在为你分别解说，详细阐述其中的要点，集中精神好好听。’善明菩萨回答说：‘遵从教诲。’ 佛说：‘有一种禅定之法，名为成具光明。如果有人听闻此法，若能依此修行一日到七日，其功德福报不可比喻。听闻此法的人，前世已经供养过百千亿佛，已经在他们的座位前听闻此法而不怀疑，今生才能再次遇到这成具光明禅定之法。现在能够修行此法，如同弹指之间，长久远离三恶道，功德逐渐圆满，迅速达到成佛的境界。你先前所问的各种事情，都能圆满成就。’ 善明菩萨问：‘应当修行多少事情才能获得这种尊贵的禅定呢？’ 佛说：‘应当清净地修行一百三十五件事，才能进入这种禅定。’ ‘远离身恶行、远离口过、去除意念的杂染、断尽三种恶业、去除六种过患、抑制五种遮蔽、十二因缘已经完全舍弃，解开束缚，明白六十二种沉吟之行。医治各种疮伤、喜悦各种烦恼、舍弃诸大（地、水、火、风）、抛弃骨血、避开亲属、断绝各种习气、断除爱欲、对于可以舍弃的和不可以舍弃的都没有执着、铲除贪婪的污垢、割断欲望的根源、不被（世间）的流动所迷惑、能够控制疾病、不执着于我、没有非我、建立四种信心、安住于四念处、修习四正断、生起五根、修习五力、明白七觉支、实践八正道、进入八念、八常勤，因为已经没有可以勤奋的，远离不可以勤奋的。学习上等的智慧、’