English
English version 'The Tathagata (如来, Thus Come One), worthy of offerings (Arhat), perfectly enlightened (Sammasambuddha), proclaims among the assembly: 'With my own wisdom, following the path of truth, I have attained perfect enlightenment. I roar like a lion, turning the wonderful Dharma wheel, and there is no Śrāmaṇa (沙门, ascetic), Brāhmaṇa (婆罗门, priest), Deva (天, god), human, Māra (魔, demon), or Brahmā (梵, Brahma) who can equal me.' This is called the Tathagata's fearlessness of all-knowing wisdom. 'The Tathagata has attained the blissful, tranquil, unsurpassed, and excellent qualities and fruits, all outflows are exhausted, and the seeds and habits are completely extinguished. This is called the Tathagata's fearlessness of the exhaustion of outflows. 'The Tathagata further reveals the path of suffering to the Śrāvakas (声闻众, disciples), explaining the cessation of afflictions and the ultimate end of suffering. This is called the Tathagata's fearlessness of the path to liberation from suffering. 'The Tathagata further speaks to the Śrāvakas about all obstructing dharmas, enabling them to be liberated. This is called the Tathagata's fearlessness of the obstructing path. These are called the four fearlessnesses. 'Furthermore, what are the four Dhyanas (禅定, meditative states)? They are: being separated from desires and defiled dharmas, and cutting off thoughts of doubt and discrimination. This is called the first Dhyana of joy and bliss born of detachment. 'Furthermore, having separated from desires and cut off thoughts of discrimination, one should completely eliminate all external dharmas, and internally be tranquil and settled, gathering both internal and external dharmas, and returning them all to oneness. This is called the second Dhyana of joy and bliss born of concentration. 'Furthermore, abandoning thoughts of joy, bliss, and contemplation, one experiences bodily joy and bliss without being attached to it. This is called the third Dhyana of wonderful bliss born of detachment from joy. 'Furthermore, abandoning suffering and bliss, without sorrow or joy, all dharmas are pure. This is called the fourth Dhyana of purity of equanimity. These are called the four Dhyanas. 'Furthermore, what are the four formless attainments? They are: cultivating these attainments, being weary of lower forms, and delighting in higher formlessness. Because of formlessness, there is only emptiness, and one contemplates emptiness without boundaries. Thinking in this way, it is called the attainment of the sphere of infinite space (空无边处定).' 'Furthermore, having separated from the sphere of infinite space, which is the object of focus, one contemplates that the consciousness that focuses is also infinite. Therefore, it is called the attainment of the sphere of infinite consciousness (识无边处定).' 'Furthermore, having separated from the consciousness that focuses, one should contemplate that both the focusing consciousness and the object of focus are completely non-existent. Therefore, it is called the attainment of the sphere of nothingness (无所有 -------------------------------------------------------------------------------- 有处定。
Chinese
“复次离彼无所有已，当复想于无彼粗想，不无细想，是故名为非想非非想定。如是名为四无色定。 “复何名为四无量行？谓：慈无量、悲无量、喜无量、舍无量。若有苾刍具大慈心，于诸有情，无怨无亲，等能与乐。如是常行慈无量心，是故名为慈无量行。 “若有苾刍具大悲心，于诸有情，无怨无亲，等能拔苦，如是常行悲无量心，是故名为悲无量行。 “若有苾刍具大喜心，于诸有情，无怨无亲，等施欢喜，如是常行喜无量心，是故名为喜无量行。 “若有苾刍，于诸有情，无怨无亲，平等安住如是常行，是故名为舍无量行。如是名为四无量行。 “复何名为四无碍智？谓：辞无碍智、辩才无碍智、法无碍智、义无碍智。辞无碍者，缘声为境，于诸音声，言辞无碍。故名辞无碍智。辩才无碍者，谓：四辩七辩，凡有论难，迅捷无滞，是故名为辩才无碍智。法无碍者：缘名句文，随何教法，无所不通。是故名为法无碍智。义无碍者，缘义为境，随所诠义，无所不晓。是故名为义无碍智。如是名为四无碍智。 “复何名为四三摩地想？若有苾刍作如是观：我今此身，从顶至足，所有发、毛、爪、齿、皮肉、筋骨，如是种种不净之物，所共合成。譬如仓廪广 现代汉语译本 还有一种禅定之处。 ‘此外，当远离了那无所有处之后，应当进一步思惟没有那粗想，但并非没有细想，因此称为非想非非想定。这便是所谓的四无色定。 ‘又，什么叫做四无量行呢？就是：慈无量、悲无量、喜无量、舍无量。如果有一位比丘具备广大的慈心，对于一切有情众生，没有怨恨没有亲疏，平等地给予快乐。像这样经常修习慈无量心，所以称为慈无量行。 ‘如果有一位比丘具备广大的悲心，对于一切有情众生，没有怨恨没有亲疏，平等地拔除痛苦，像这样经常修习悲无量心，所以称为悲无量行。 ‘如果有一位比丘具备广大的喜心，对于一切有情众生，没有怨恨没有亲疏，平等地施与欢喜，像这样经常修习喜无量心，所以称为喜无量行。 ‘如果有一位比丘，对于一切有情众生，没有怨恨没有亲疏，平等安住于舍心，像这样经常修习，所以称为舍无量行。这便是所谓的四无量行。 ‘又，什么叫做四无碍智呢？就是：辞无碍智、辩才无碍智、法无碍智、义无碍智。辞无碍智，是以声音为对象，对于各种声音言辞，没有障碍。所以叫做辞无碍智。辩才无碍智，就是四辩或七辩，凡是遇到论难，都能迅速敏捷没有滞碍，所以叫做辩才无碍智。法无碍智：是以名句文为对象，无论什么教法，没有不通达的。所以叫做法无碍智。义无碍智，是以义理为对象，无论所诠释的义理，没有不明白的。所以叫做义无碍智。这便是所谓的四无碍智。 ‘又，什么叫做四三摩地想呢？如果有一位比丘作这样的观想：我现在这个身体，从头顶到脚底，所有的头发、毛发、指甲、牙齿、皮肤、肌肉、筋骨，像这样种种不干净的东西，共同组合而成。譬如仓库宽广
English
English version There is a place of fixed concentration. ‘Furthermore, having departed from that state of no-thingness, one should contemplate the absence of coarse thoughts, but not the absence of subtle thoughts; therefore, it is called the state of neither perception nor non-perception (非想非非想定). This is what is called the Four Formless Concentrations (四无色定).’ ‘Moreover, what are the Four Immeasurable Practices (四无量行)? They are: immeasurable loving-kindness (慈无量), immeasurable compassion (悲无量), immeasurable joy (喜无量), and immeasurable equanimity (舍无量). If a Bhikshu (苾刍, monk) possesses great loving-kindness, towards all sentient beings (有情), without resentment or favoritism, equally giving happiness. Thus, constantly practicing immeasurable loving-kindness, it is therefore called the Immeasurable Practice of Loving-Kindness. ‘If a Bhikshu possesses great compassion, towards all sentient beings, without resentment or favoritism, equally removing suffering, thus constantly practicing immeasurable compassion, it is therefore called the Immeasurable Practice of Compassion. ‘If a Bhikshu possesses great joy, towards all sentient beings, without resentment or favoritism, equally bestowing joy, thus constantly practicing immeasurable joy, it is therefore called the Immeasurable Practice of Joy. ‘If a Bhikshu, towards all sentient beings, without resentment or favoritism, dwells in equanimity, thus constantly practicing, it is therefore called the Immeasurable Practice of Equanimity. These are what are called the Four Immeasurable Practices. ‘Moreover, what are the Four Unimpeded Wisdoms (四无碍智)? They are: unimpeded wisdom of language (辞无碍智), unimpeded wisdom of eloquence (辩才无碍智), unimpeded wisdom of Dharma (法无碍智), and unimpeded wisdom of meaning (义无碍智). Unimpeded wisdom of language takes sound as its object, and is unimpeded in all sounds and words. Therefore, it is called unimpeded wisdom of language. Unimpeded wisdom of eloquence refers to the four or seven kinds of eloquence; whenever there are debates or challenges, one is swift and unhindered. Therefore, it is called unimpeded wisdom of eloquence. Unimpeded wisdom of Dharma takes names, phrases, and sentences as its object, and is versed in all teachings. Therefore, it is called unimpeded wisdom of Dharma. Unimpeded wisdom of meaning takes meaning as its object, and understands all meanings that are expressed. Therefore, it is called unimpeded wisdom of meaning. These are what are called the Four Unimpeded Wisdoms.’ ‘Moreover, what are the Four Samadhi Contemplations (四三摩地想)? If a Bhikshu contemplates thus: This body of mine, from the top of the head to the soles of the feet, is composed of hair, body hair, nails, teeth, skin, flesh, sinews, and bones, such various impure things. Just like a wide granary --------------------------------------------------------------------------------
Chinese
积粮斛，人入其中，善能分别，是米是麦。如是积聚，名为仓廪。苾刍观想于自身中，亦复如是！作此观者，即得断除贪欲之法，是名第一三摩地想。 “又复苾刍观想身已，于三摩地，得轻安味。复作是观：此三摩地所得乐味，亦无有想，譬如莲华从水而生，彼无有想，我从水生而有清凉。苾刍观想，亦复如是！能观想者，即得见法轻安乐味，是名第二三摩地想。 “又复苾刍！于三摩地，作于明想：观察如日无余闇冥。如是观察，相续不断，昼夜明闇，皆无有异，作是明想，清净无杂。譬如秋时云翳阴闇日光不现，若明眼人，观想日光，清净无杂。苾刍观想，亦复如是！能观想者，是人即得明智现前，是名第三三摩地想。 “又复苾刍在三摩地，作是观想：断除苦乐乃至忧喜，唯有舍念二种清净。譬如有人能驭车乘，平坦地中行无所碍。苾刍观想，亦复如是！能观想者，即得智慧胜利现前，是名第四三摩地想。此等名为四三摩地想。 “复何名为四念处法？谓：身、受、心、法。若有苾刍！观身不净，秽恶充满无有真实，如是观察，名身念处。 “又复观于内外二法，所有诸受，悉皆是苦，作是观者，名受念处。 “又复观于心心所法，皆悉无常，作是观者，名心念处。 现代汉语译本 积聚粮食的仓库，人进入其中，能够清楚地分辨，哪些是米，哪些是麦。像这样积聚起来的地方，就叫做仓廪（cāng lǐn，粮仓）。比丘（bì qiū，佛教出家男众）观想自身，也应如此！能这样观想的人，就能断除贪欲之法，这叫做第一三摩地想（sān mó dì xiǎng，禅定之想）。 ‘又，比丘观想自身之后，在三摩地（sān mó dì，禅定）中，获得轻安的滋味。进一步这样观想：这三摩地所得到的快乐滋味，也是没有执着的。譬如莲花从水中生长出来，它并不会执着于‘我从水中生长出来，并且感到清凉’。比丘观想，也应如此！能这样观想的人，就能见到佛法的轻安快乐滋味，这叫做第二三摩地想（sān mó dì xiǎng，禅定之想）。’ ‘又，比丘在三摩地（sān mó dì，禅定）中，作光明之想：观察如同太阳一样，没有丝毫黑暗。像这样持续不断地观察，无论白天黑夜，光明和黑暗都没有差别，作这样的光明之想，清净没有杂染。譬如秋天的时候，云彩遮蔽，阴暗遮蔽了阳光，如果明眼之人，观想阳光，是清净没有杂染的。比丘观想，也应如此！能这样观想的人，就能获得明智现前，这叫做第三三摩地想（sān mó dì xiǎng，禅定之想）。’ ‘又，比丘在三摩地（sān mó dì，禅定）中，作这样的观想：断除苦乐乃至忧愁和喜悦，只有舍念和清净这两种状态。譬如有人能够驾驶车辆，在平坦的地面上行驶，没有任何阻碍。比丘观想，也应如此！能这样观想的人，就能获得智慧胜利现前，这叫做第四三摩地想（sān mó dì xiǎng，禅定之想）。这些就叫做四三摩地想（sì sān mó dì xiǎng，四种禅定之想）。’ ‘再者，什么叫做四念处法（sì niàn chù fǎ，四种观想处）？就是：身、受、心、法。如果有比丘！观察身体是不清净的，充满污秽丑恶，没有真实可言，像这样观察，叫做身念处（shēn niàn chù，对身体的观想处）。’ ‘又，观察内外两种法，所有的感受，全部都是痛苦，作这样的观想，叫做受念处（shòu niàn chù，对感受的观想处）。’ ‘又，观察心和心所法，全部都是无常的，作这样的观想，叫做心念处（xīn niàn chù，对心的观想处）。’
English
English version A granary where grains are stored, and a person enters it, able to clearly distinguish between rice and wheat. Such a collection is called a granary (cāng lǐn). A Bhikshu (bì qiū, a Buddhist monk) contemplating his own body should do likewise! One who contemplates in this way can cut off the method of greed, which is called the first Samadhi thought (sān mó dì xiǎng, Samadhi contemplation). 'Furthermore, after a Bhikshu contemplates his body, he obtains the taste of ease and tranquility in Samadhi (sān mó dì, concentration). He further contemplates: the joyful taste obtained from this Samadhi is also without attachment. For example, a lotus flower grows from water, but it has no thought of 'I grow from water and feel cool.' A Bhikshu's contemplation should be the same! One who can contemplate in this way can see the joyful taste of ease and tranquility of the Dharma, which is called the second Samadhi thought (sān mó dì xiǎng, Samadhi contemplation).' 'Furthermore, a Bhikshu, in Samadhi (sān mó dì, concentration), makes a thought of brightness: observing as the sun, without any remaining darkness. Observing in this way, continuously without interruption, day and night, brightness and darkness are no different. Making this thought of brightness, pure and without impurity. For example, in autumn, clouds obscure and darkness conceals the sunlight. If a person with clear eyes contemplates the sunlight, it is pure and without impurity. A Bhikshu's contemplation should be the same! One who can contemplate in this way will immediately gain wisdom, which is called the third Samadhi thought (sān mó dì xiǎng, Samadhi contemplation).' 'Furthermore, a Bhikshu, in Samadhi (sān mó dì, concentration), makes this contemplation: cutting off suffering and joy, even sorrow and happiness, only having equanimity and purity. For example, a person who can drive a vehicle travels on flat ground without any obstacles. A Bhikshu's contemplation should be the same! One who can contemplate in this way will immediately gain the victory of wisdom, which is called the fourth Samadhi thought (sān mó dì xiǎng, Samadhi contemplation). These are called the four Samadhi thoughts (sì sān mó dì xiǎng, four Samadhi contemplations).' 'Furthermore, what are the four foundations of mindfulness (sì niàn chù fǎ, four foundations of mindfulness)? They are: body, feeling, mind, and Dharma. If there is a Bhikshu! Observing the body as impure, filled with filth and evil, without any reality, observing in this way is called the body foundation of mindfulness (shēn niàn chù, contemplation on the body).' 'Furthermore, observing the internal and external Dharmas, all feelings are suffering. Observing in this way is called the feeling foundation of mindfulness (shòu niàn chù, contemplation on feelings).' 'Furthermore, observing the mind and mental states, all are impermanent. Observing in this way is called the mind foundation of mindfulness (xīn niàn chù, contemplation on the mind).' --------------------------------------------------------------------------------