English
English version: Boundless and limitless. As for old age and death, they are like a dream, unreal and untrue. If one does not give rise to acceptance of the Dharma, then one knows the root. 'The root of the ninety-six kinds of paths all enter from greed and desire. The sixty-two views take the external while abandoning the internal. What is meant by abandoning the internal and taking the external? The body is taken as a seed of transformation, but it is empty and not real. Seeking to possess in myriad ways, one is greedy and cannot relinquish. Desiring to secure and preserve, it will eventually decay and perish, and the cycle of birth and death will never end. 'The root of the Four Noble Truths also has no root or stem. Suffering, accumulation, cessation, and the path all arise from observation and understanding. One who sees emptiness and purity knows the root of the Truths. 'The root of the disciple is that one initially observes the world as existent, not understanding its fundamental non-existence.厭恶生死的痛苦，收摄心意来观察诸法，断除五阴的束缚，守护空性，奉行清净，灭除妄想，漏尽烦恼，便能得到解脱。这就是声闻罗汉的根本。 'The root of the Pratyekabuddha (Solitary Buddha) is that one learns to perform meritorious deeds but does not understand the time of accomplishment. Hearing that there is a Buddha, one desires to obtain a noble title, but lacks great compassion and does not understand skillful means. Calling oneself existent, holding onto thoughts and visualizing the Buddha, delighting in purity and guarding the path, not associating with good friends, even though accumulating merit like the sands of the Ganges River, it is still of no benefit. Not entering into expedient wisdom, not cultivating benefit to others and the auspicious marks, practicing only half of the path and not completing it, one attains Buddhahood through awakening to conditions. This is the root of the Pratyekabuddha. 'The root of the Tathagata (如来，another name for Buddha) is that from the arising of the aspiration, one sees that the body and all dharmas are empty and pure; understanding the inherent wisdom and virtues of sentient beings, the aggregates (阴，skandha), entrances (入，āyatana), and elements (种，dhātu) are all held together by conditions, and that all roots are non-existent; understanding the time of accomplishment of all merits, one abides in the fundamental nature, like having wisdom, without arising or ceasing, without going or coming, not in Nirvana (泥洹，state of enlightenment), not apart from fundamental non-existence, like space, immovable. This is the root of the Tathagata's entry.' Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom) said, 'The Buddha's intention is truly profound, not known by us Arhats (罗汉，enlightened disciples) and Pratyekabuddhas. We beginners all start from bondage and attachment, with weak aspirations and shallow learning. Relying on the Buddha, we attain liberation, and the root of our afflictions has been extinguished. Even though we hear the Great Path, we have no further intention to learn. It is like a rustic hearing about the affairs of the emperor, temporarily pleasing his ears, but ultimately unable to emulate them. Even if someone has long been in the three evil realms, upon emerging and learning the Great Path, they can still become a Buddha;' --------------------------------------------------------------------------------
Chinese
我罗汉，无复心矣。为菩萨者，诚快无量，已发大意，深入广博，但当精进谛护行耳。” 于是有菩萨名勇声，白佛言：“大道甚妙！非是世间才明所知，唯深入者乃达其微。恐后三学——新发意菩萨及为弟子、各佛行者，曚冥未寤，不别深浅，见闻少小，自以为明，诤讼取胜，更以相惑。唯佛加哀，为决大疑。其诸学者皆俱行禅，得道各异，何用别知弟子、各佛、菩萨、大乘及诸外学、五通仙人禅意云何？” 佛言：“善哉！善哉！大士欲护一切，乃以此问。虽俱行禅，意趣不同。弟子学者，闻有四禅，要约直心，可疾得道，不及知余深妙大法。畏苦厌身，一心思惟，取欲自度，不念众生，但守行灭，何如为灭。所施福德，持戒精进，欲望泥洹，不知佛大慈泥洹所出入，言：‘泥洹一到，通四禅，得三活，生死断，已度世。’是为罗汉所入禅。 “各佛学者，从发意来不事善友，言世间有，其行常着，何如为着？所作功德，望欲得佛，言禅道如，不用余行，亦不知佛禅意。所向如来禅者，无意、无想、无见、无得、不熟，晓了那中，系意守净，无为不晓，权慧法意，以成得禅，见空因缘，解便得道，明过罗汉而不及佛，无十种力、四无所畏及十八不绝法。是为各佛所入禅。 “菩萨禅者， 我已是阿罗汉（Arhat，已证得涅槃的圣者），不再有任何执念。作为菩萨（Bodhisattva，立志成佛的修行者），真是无比快乐，因为已经发起了伟大的志向，深入广博的法门，只需精进地守护自己的行为即可。 这时，有一位名叫勇声的菩萨（Yongsheng Bodhisattva）对佛说：‘大道真是精妙！不是世间的才智所能理解的，只有深入修行的人才能领悟其中的奥妙。恐怕后来的三类修行者——新发意的菩萨，以及声闻弟子（Sravaka，听闻佛法而修行的弟子）、缘觉佛（Pratyekabuddha，不依师教，自己悟道的修行者），还处在蒙昧之中，不能分辨深浅，见识浅薄，就自以为是，争论不休，互相迷惑。希望佛能慈悲，为我们解决这个大疑惑。这些修行者都一起修习禅定，但证悟的境界各不相同，如何才能分辨声闻弟子、缘觉佛、菩萨、大乘修行者，以及各种外道、五神通仙人的禅定境界呢？’ 佛说：‘很好！很好！大士您想护佑一切众生，所以提出这个问题。虽然他们都修习禅定，但意趣不同。声闻弟子修习禅定，听闻有四禅（Four Dhyanas，色界四种禅定），要求心直，可以快速证得阿罗汉果位，但无法了解其他深奥微妙的佛法。他们畏惧痛苦，厌恶身体，一心思维，只想自我解脱，不念及众生，只守护寂灭的境界，认为这就是涅槃。他们所布施的福德，持守的戒律，精进的修行，都希望得到涅槃，却不知道佛的大慈悲涅槃是从哪里生起的，他们说：‘一旦证得涅槃，就能通达四禅，得到三种神通，断绝生死轮回，已经度脱世间。’这就是阿罗汉所入的禅定。 ‘缘觉佛修习禅定，从发心修行以来就不亲近善知识，认为世间实有，他们的行为常常执着于有，认为什么是执着呢？他们所做的功德，希望得到佛果，认为禅定之道就是这样，不需要其他修行，也不知道佛的禅定之意。他们所向往的如来禅，是无意、无想、无见、无得、不熟悉，明白其中的道理，系念守护清净，不明白无为的道理，用权巧方便的智慧和法意，来成就禅定，见到空性的因缘，认为这样就能得道，他们比阿罗汉高明，但不及佛，没有十种力量（Ten Powers of a Buddha）、四无所畏（Four Fearlessnesses of a Buddha）以及十八不共法（Eighteen Unique Qualities of a Buddha）。这就是缘觉佛所入的禅定。 ‘菩萨的禅定，
English
I am an Arhat (Arhat, a saint who has attained Nirvana), and I have no more attachments. As a Bodhisattva (Bodhisattva, a practitioner who aspires to Buddhahood), it is truly immeasurable joy, for I have already generated a great aspiration, deeply entered into vast and profound teachings, and only need to diligently guard my conduct.' Then, a Bodhisattva named Yongsheng Bodhisattva said to the Buddha: 'The Great Path is truly wonderful! It cannot be understood by worldly intelligence, only those who deeply cultivate can realize its subtleties. I fear that the later three types of practitioners—newly aspiring Bodhisattvas, as well as Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), are still in darkness, unable to distinguish between the profound and the shallow, with limited knowledge, they consider themselves wise, arguing endlessly, and confusing each other. I hope the Buddha can be compassionate and resolve this great doubt for us. These practitioners all practice meditation together, but their attainments are different, how can we distinguish the meditative states of Sravakas, Pratyekabuddhas, Bodhisattvas, Mahayana practitioners, as well as various heretics and five-power immortals?' The Buddha said: 'Excellent! Excellent! Great being, you wish to protect all beings, so you ask this question. Although they all practice meditation, their intentions are different. Sravaka disciples who practice meditation, hear of the Four Dhyanas (Four Dhyanas, the four meditative states of the Form Realm), require a straightforward mind, and can quickly attain the Arhat fruit, but cannot understand other profound and subtle Dharma. They fear suffering, detest the body, think single-mindedly, only want to liberate themselves, do not think of sentient beings, only guard the state of extinction, thinking that this is Nirvana. The merits they give, the precepts they uphold, the diligence they practice, all hope to attain Nirvana, but they do not know where the Buddha's great compassionate Nirvana arises from, they say: 'Once Nirvana is attained, one can master the Four Dhyanas, obtain three kinds of supernatural powers, cut off the cycle of birth and death, and have already crossed the world.' This is the meditation entered by Arhats. 'Pratyekabuddhas who practice meditation, since generating the aspiration to practice, do not associate with good teachers, thinking that the world is real, their actions are often attached to existence, what do they consider attachment? The merits they make, hope to attain Buddhahood, thinking that the path of meditation is like this, no other practice is needed, and they do not know the Buddha's intention in meditation. The Tathagata-Zen they aspire to is without intention, without thought, without seeing, without attainment, unfamiliar, understanding the principle within, focusing on guarding purity, not understanding the principle of non-action, using expedient wisdom and Dharma intention to accomplish meditation, seeing the causes and conditions of emptiness, thinking that this will lead to enlightenment, they are more intelligent than Arhats, but not as good as Buddhas, without the Ten Powers of a Buddha (Ten Powers of a Buddha), the Four Fearlessnesses of a Buddha (Four Fearlessnesses of a Buddha), and the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha). This is the meditation entered by Pratyekabuddhas. 'The meditation of Bodhisattvas,' --------------------------------------------------------------------------------
Chinese
从发意来，不离明师，学广智深，晓了禅本。何谓晓了本？心法本无，道亦无本、无著、无缚、无解、无行、无出、无入、无舍、无取，现大智慧善权之行，不断德本及大悲意，修相好，严佛国，具十力、四无所畏及十八不绝法，一切见、一切知无所不觉，故号曰佛。佛用世间多贪乱意故，于树下闭目而坐，为现禅法，欲令解者以道缚意，亦随所乐各得其所。是为如来本所入禅。 “外诸小学、五通禅者，学贵无为，不解至要，避世安已，持想守一，瞑目纵体，内观历藏，存神道气，养性求升，恶消福盛，思致五通，寿命久长，名曰仙人。行极于此，不知泥洹，其后福尽，生死不绝。是为外道五通禅定。” 佛言：“如弟子、各佛，虽得泥洹，为不知本。所以者何？其学本谓世有道无，故坏五阴而取灭度。唯如来为知泥洹本。所以者何？知俗与道诸法本空，如本无住，不起，不灭，是为泥洹。佛意如是，故曰如来；弟子、各佛名为灭尽。菩萨当解深妙大法，明谛受学。虽离明师，心当清净，不可放逸。” 于是勇声叉手白佛言：“得值佛者，为难有也。大圣大慈所度无极。今蒙佛恩，无所复疑。其欲学者，当受佛教。莫为不贤之行，使魔得其便。如佛所言，终无有异。天魔官属莫能坏是清净行者。 现代汉语译本：从发起菩提心以来，不离开善知识（明师，指引正道的老师），学习广博的智慧和深邃的道理，通晓禅的根本。什么是通晓禅的根本呢？心法原本是空无的，道也没有根本，没有执著，没有束缚，没有解脱，没有行为，没有出去，没有进入，没有舍弃，没有获取。展现大智慧和善巧方便的行为，不断绝功德的根本以及大慈悲心，修习美好的相貌，庄严清净的佛国，具足十种力量、四种无所畏惧以及十八种不与世俗相绝的功德，对于一切所见、一切所知没有不觉悟的，所以称为佛。佛因为世间众生多有贪欲和散乱的心意，所以在菩提树下闭目而坐，示现禅定的方法，想要让能够理解的人用道来约束心意，也随顺众生的喜好，各自得到他们所希望的。这就是如来最初所入的禅定。 ‘外道的小学禅定、五神通禅定，学习的人以追求无为为贵，不理解最根本的要义，逃避世俗以求得自身的安宁，执持意念，守护唯一，闭着眼睛放松身体，向内观察身体的各个脏器，保存精神和道气，养生以求升仙，消除罪恶，增长福报，思考并达到五种神通，寿命长久，被称为仙人。他们的修行到此为止，不知道涅槃的道理，等到福报享尽之后，生死轮回仍然不会停止。这就是外道的五神通禅定。’ 佛说：‘像弟子和各佛（辟支佛，通过自身努力觉悟的修行者），虽然证得了涅槃，却是不了解涅槃的根本。为什么呢？因为他们所学的根本认为世间是有的，道是无的，所以破坏五阴（色、受、想、行、识，构成个体存在的五种要素）而求取灭度。只有如来才知道涅槃的根本。为什么呢？因为如来知道世俗和道，一切诸法的本性都是空性的，如其本来的状态，没有住处，没有生起，没有灭亡，这就是涅槃。佛的意念是这样的，所以称为如来；弟子和各佛被称为灭尽。菩萨应当理解深奥微妙的大法，明白真谛，接受学习。即使离开了善知识，内心也应当清净，不可以放逸。’ 于是勇声菩萨合掌向佛禀告说：‘能够遇到佛是非常难得的。大圣大慈的佛所度化的人是无边无际的。现在蒙受佛的恩德，没有什么再疑惑的了。那些想要学习的人，应当接受佛的教诲。不要做不贤善的行为，使得魔有机可乘。如佛所说，终究不会有差异。天魔的官属不能够破坏这些清净修行的人。’