Chinese
尔时阿难偈叹佛以白佛言。世尊我今愚浅虽以叹佛。佛神德故我不能宣。世尊如是因缘。如是神力如是自在如是决定。我未闻见。如来因何今乃说尔。如来久知众生根性浅深皆不等学。何故昔时不说此智普及众生。而令有来往耶。佛告阿难我此心中心。常于我前我未出世此心出世。我未受生此心受生。我未得定此心先定。如是定慧力是佛住处。是佛行处是佛定处。佛思惟处佛觉悟处。佛行道处佛决定处。阿难一切菩萨金刚诸天。下凡夫诸余神鬼夜叉罗刹。星宿诸天幻术魔王。如是等能行我心即得我通。若不行我此心法者。欲贪我通无有是处。 阿难白佛言世尊。如来心十地菩萨由不能知。纵有知者从佛退位然始知之。今众生欲修皆是下浅。而心不了愿决相貌。 佛告阿难。我与汝说心中心相貌。不离一切众生。有十二种心。是佛心中心事。何者是耶。一者自身相苦而不辞苦。自心处苦而见一切众生受非苦时念念称说。大悲愍生决定心。自身不见苦于法无所得。能见众生苦救护以命。彻到得出离者是名第一心。二者观一切苦。如现前想而不动转。观一切苦作不定想。自身有苦如入三昧想。有诸恼乱来相及者。作入四禅想。 现代汉语译本：我现在以我这愚钝浅薄的凡夫智慧，想要赞叹佛陀无有穷尽的功德，只能用我这微薄的心意略作赞叹，希望佛陀慈悲能够接受。 这时，阿难以偈颂赞叹佛陀后禀告佛陀说：‘世尊，我现在才疏学浅，虽然赞叹了佛陀，但由于佛陀的神圣功德，我无法完全宣扬。世尊，这样的因缘，这样的神力，这样的自在，这样的决断，我从未听闻见过。如来是因何现在才说这些呢？如来早就知道众生的根性有深有浅，学习的程度也各不相同，为何过去不说这种智慧可以普及众生，而让众生还在轮回中往来呢？’ 佛陀告诉阿难：‘我这心中心法门，常在我之前显现，我未出世时此心已经出世，我未受生时此心已经受生，我未得定时此心已经先定。这样的定慧之力，是佛的住处，是佛的行处，是佛的定处，是佛思惟之处，是佛觉悟之处，是佛行道之处，是佛决断之处。阿难，一切菩萨、金刚、诸天，下至凡夫、诸余神鬼、夜叉、罗刹、星宿诸天、幻术魔王等，如果能行我的心，就能得到我的神通。如果不修行我这心中心法，想要贪求我的神通，是没有这种道理的。’ 阿难禀告佛陀说：‘世尊，如来的心中心法，十地菩萨尚且不能完全了解，纵然有能了解的，也是从佛的果位退下来之后才能了解。现在众生想要修习，都是下等浅薄之人，而心意不能明了，希望能够了解心中心法的具体相貌。’ 佛陀告诉阿难：‘我为你解说心中心法的相貌，它不离一切众生。有十二种心，是佛心中心法的事。哪十二种呢？第一种是自身感受痛苦而不推辞痛苦，自己的心处在痛苦之中，却看到一切众生没有遭受痛苦时，念念称说大悲，怜悯众生，生起决定的心。自身不见有苦，于法无所得，能见到众生的痛苦，用生命去救护，彻底地使众生得出离，这叫做第一心。第二种是观察一切痛苦，如同现在眼前所发生的一样，而不动摇转变。观察一切痛苦，作不定之想。自身有痛苦，如同进入三昧之想。有各种恼乱来侵扰时，作入四禅之想。’
English
English version: Now, with my foolish and shallow ordinary mind, I wish to praise the Buddha's boundless merits, but I can only offer a slight praise with my meager heart. May the Buddha's compassion accept it. At that time, Ananda praised the Buddha with a verse and then reported to the Buddha, saying: 'World Honored One, I am now of limited talent and shallow learning. Although I have praised the Buddha, I cannot fully proclaim it due to the Buddha's divine merits. World Honored One, such causes and conditions, such divine power, such freedom, such decisiveness, I have never heard or seen before. Why does the Tathagata speak of these things now? The Tathagata has long known that the roots of sentient beings are deep and shallow, and the degree of learning is also different. Why didn't you say in the past that this wisdom can be popularized to all sentient beings, and let sentient beings still come and go in reincarnation?' The Buddha told Ananda: 'This Heart-Center Dharma Gate of mine often appears before me. This heart had already appeared before I was born into the world. This heart had already received life before I was born. This heart had already settled before I attained Samadhi. Such power of Samadhi and wisdom is the dwelling place of the Buddha, the place of the Buddha's practice, the place of the Buddha's Samadhi, the place of the Buddha's contemplation, the place of the Buddha's enlightenment, the place of the Buddha's practice of the Way, and the place of the Buddha's decision. Ananda, if all Bodhisattvas, Vajras, Devas, down to ordinary people, all other gods, ghosts, Yakshas (a type of mythical being), Rakshasas (a type of demon), constellation Devas, illusionary demon kings, etc., can practice my heart, they can obtain my supernatural powers. If you do not practice this Heart-Center Dharma of mine, wanting to covet my supernatural powers is unreasonable.' Ananda reported to the Buddha, saying: 'World Honored One, the Tathagata's Heart-Center Dharma, even the Tenth Ground Bodhisattvas cannot fully understand it. Even if there are those who can understand it, they can only understand it after retreating from the Buddha's position. Now sentient beings want to practice, but they are all inferior and shallow people, and their minds cannot understand. I hope to understand the specific appearance of the Heart-Center Dharma.' The Buddha told Ananda: 'I will explain to you the appearance of the Heart-Center Dharma, which is inseparable from all sentient beings. There are twelve kinds of hearts, which are the affairs of the Buddha's Heart-Center Dharma. What are the twelve? The first is to endure suffering without refusing suffering. When one's own heart is in suffering, but sees that all sentient beings are not suffering, one recites great compassion in every thought, has compassion for sentient beings, and gives rise to a determined heart. One does not see suffering in oneself, and one has nothing to gain from the Dharma. One can see the suffering of sentient beings, and one uses one's life to rescue them, thoroughly enabling sentient beings to be liberated. This is called the first heart. The second is to observe all suffering as if it is happening right before one's eyes, without moving or changing. Observe all suffering with the thought of impermanence. When one's own body is in pain, one thinks of entering Samadhi. When various disturbances come to harass, one thinks of entering the Four Dhyanas (states of meditation).' --------------------------------------------------------------------------------
Chinese
一切怨家来作父母想。欲救诸苦观此苦人。如孝顺子向父母想。是名第二心。三者将自心事同他心行。将他心事同自心行。乃至一切身分与己身分等。一切所欲与己所欲等。一切邪心与正相等。世间一切法宝重如己命等。世间三光如己眼光等。乃至所有食饮妙药差身病等。是名第三心。四者于佛念处作成佛想。我当住持常不放舍。如毗沙门王掌舍利塔。如十金刚藏共持一金刚珠。如十世界跋折罗神共持一跋折罗杵。如十世界观一日光。亦如十方众生同一世界。是名第四。五者能于诸佛一一言句辨论。一一说法一一法树。一一印契一一神通及大小力用而叹己身于法堪作下劣想。一一思惟不入睡眠决定生心。为大千界是信非信但无所损。是名第五心。若能如是者。即得五眼清净明见世界。六者于六度中摄诸心。入慈定门摄毗那夜迦为六种善知识。第一毗那夜迦名为无喜。此人来时令人心中喜怒不定。多行杀法。师即以羼提波罗蜜。摄入慈忍定作慈忍王。第二毗那夜迦名为幻惑。此人来时心所动乱令人不定。于众法中亦不印受。于动乱时即以禅波罗蜜摄入。号为不动智。第三毗那夜迦名为妄说。此人来时多喜。于绮言中生决定心。于诳语中生直信。于清净中生贪欲心。生染污心令人颠倒。即以尸罗波罗蜜摄入号为善巧方便主 现代汉语译本 一切怨家都当作父母看待。想要救度各种痛苦，就观察这些受苦之人，如同孝顺的子女对待父母一样。这叫做第二种心。第三种是将自己的心事与他人的心事相同看待，将他人的心事与自己的心事相同看待，乃至一切身分与自己的身分相等，一切所希望的与自己所希望的相等，一切邪恶的心与正当的心相等，世间一切佛法珍宝看得与自己的性命一样重要，世间的三光（日月星）看得与自己的眼光一样重要，乃至所有的食物饮料和灵丹妙药能治好身体的疾病等等。这叫做第三种心。第四种是在忆念佛陀的地方，生起成就佛陀的想法。我应当住持佛法，常不放弃。如同毗沙门王（Vaiśravaṇa，四大天王之一，掌管北方）掌管舍利塔一样，如同十金刚藏共同持有一颗金刚珠一样，如同十个世界的跋折罗神（Vajra，金刚）共同持有一根跋折罗杵（金刚杵）一样，如同十个世界共同观看一轮日光一样，也如同十方众生同在一个世界一样。这叫做第四种心。第五种是能够对诸佛的每一句话进行辨析论证，对每一种说法、每一棵法树、每一个印契、每一种神通以及大小力量和作用进行辨析，并且认为自己在佛法方面只能做低下卑劣的事情。对每一件事都深入思考，甚至废寝忘食，下定决心。为了大千世界，即使有人不相信也没有任何损害。这叫做第五种心。如果能够这样做，就能获得五眼（肉眼、天眼、慧眼、法眼、佛眼）清净，明见世界。 第六种是在六度（布施、持戒、忍辱、精进、禅定、智慧）中摄取各种心，进入慈定之门，摄伏毗那夜迦（Vinayaka，障碍神），使他们成为六种善知识。第一种毗那夜迦名为‘无喜’。此人来时，令人心中喜怒不定，多行杀戮之事。师父就用羼提波罗蜜（Kshanti-paramita，忍辱波罗蜜）摄入慈忍定，使他成为慈忍王。第二种毗那夜迦名为‘幻惑’。此人来时，心神动乱，令人心神不定，对于各种佛法也不认可接受。在动乱之时，就用禅波罗蜜（Dhyana-paramita，禅定波罗蜜）摄入，号为不动智。第三种毗那夜迦名为‘妄说’。此人来时，多喜好虚妄之言，对于绮语生起坚定的信心，对于谎言生起直接的信任，对于清净之境生起贪欲之心，生起染污之心，使人颠倒错乱。就用尸罗波罗蜜（Śīla-pāramitā，持戒波罗蜜）摄入，号为善巧方便主。
English
English version Regard all enemies as parents. To save all suffering, observe these suffering people as filial children would regard their parents. This is called the second mind. The third is to regard one's own affairs as the same as others' affairs, and to regard others' affairs as the same as one's own affairs, even to the point where all bodily parts are equal to one's own bodily parts, all desires are equal to one's own desires, all evil minds are equal to righteous minds, all Dharma treasures in the world are as important as one's own life, and the three lights of the world (sun, moon, and stars) are as important as one's own eyesight, even to the point where all food, drink, and miraculous medicines can cure bodily illnesses, and so on. This is called the third mind. The fourth is to create the thought of becoming a Buddha in the place of Buddha-remembrance. I should uphold the Dharma and never abandon it, just as Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North) holds the relic tower, just as ten Vajra-garbhas (Diamond Wombs) jointly hold a Vajra jewel, just as ten worlds of Vajra gods jointly hold a Vajra club (vajra scepter), just as ten worlds jointly view one sunlight, and just as sentient beings in the ten directions are in the same world. This is called the fourth mind. The fifth is to be able to discern and argue about each and every word of the Buddhas, each and every teaching, each and every Dharma tree, each and every mudra, each and every supernatural power, and the great and small powers and functions, and to think of oneself as inferior and lowly in the Dharma. To contemplate each and every matter deeply, even to the point of forgetting to sleep, and to make a firm resolution. For the sake of the great chiliocosm, even if some do not believe, there is no harm. This is called the fifth mind. If one can do this, one will obtain the purity of the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) and clearly see the world. The sixth is to gather all minds within the Six Perfections (Dana-paramita, Śīla-pāramitā, Kshanti-paramita, Virya-paramita, Dhyana-paramita, Prajna-paramita), enter the gate of loving-kindness samadhi, and subdue the Vinayakas (obstacle-creating deities), making them into six kinds of good advisors. The first Vinayaka is called 'No Joy'. When this person comes, he causes people's hearts to be uncertain between joy and anger, and he often engages in killing. The teacher then uses Kshanti-paramita (Perfection of Patience) to subdue him into the loving-kindness and patience samadhi, making him the King of Loving-Kindness and Patience. The second Vinayaka is called 'Illusion'. When this person comes, he disturbs the mind, causing people to be unsettled, and he does not approve or accept the various Dharmas. At the time of disturbance, he is subdued with Dhyana-paramita (Perfection of Meditation), and is called Immovable Wisdom. The third Vinayaka is called 'False Speech'. When this person comes, he is fond of false words, and he develops firm faith in embellished speech, and he develops direct trust in lies, and he develops greed in pure realms, and he develops defiled minds, causing people to be confused and inverted. He is subdued with Śīla-pāramitā (Perfection of Morality), and is called the Master of Skillful Means. --------------------------------------------------------------------------------
Chinese
。即令此人无所能为。第四毗那夜迦名为执缚。此人来时即令行者翻礼魔王。其此毗那夜迦常与一切魔王共为伴侣。所以现魔大身令归依。摄入信心转动惑乱。既觉知已。即以毗梨耶波罗蜜摄。号名为大方便王。第五毗那夜迦名为可意。此人来时令人悕望心成就专行劫剥广求财物将为粗用。先以财心后乃方施其人。常与饿鬼王居野。令此人常无厌足。无厌足已。此一切法力俱失。即以檀波罗蜜所摄。号为大施主王。从此摄已贪心亦尽。第六毗那夜迦名为作伪。其人来时纯辨非法不得正智。多见过患妄生法相。无利求利广行异说为众导首。于正法中起谤法心。即以般若波罗蜜所摄。号为智慧藏王。复有毗那夜迦名为断修。此人来时一切念心。俱时都尽惛惛重睡。复生众病发动外魔。为作内障令人怖惧。多起妄见念异法想。如是诸想即以无畏所摄但行大悲愿为眷属。其人即自臣伏。得臣伏已。物非呵责是为第六。七者于七菩提分我常勤求。所修功德常施一切。摄一切众生苦。我身待受令一切得见闻觉知。令一切众生去离魔境是名第七心。八者于八圣道中常无厌足。常生十信存十善行。不说人过。不自赞不毁他。无想施不望报。常行施誓持法无疲厌。如愿教行不失本心。是名第八心九者不欺众不嫌法。不我慢不增上不执着不 现代汉语译本 即使这个人变得一无是处。第四个毗那夜迦（Vinayaka，障碍神）名为执缚。当这个人来的时候，会立刻让修行者反过来礼拜魔王。这个毗那夜迦常常与一切魔王结伴。所以显现魔的大身形，让修行者归依，摄取其信心，转动并迷惑他。一旦觉察到这种情况，就用毗梨耶波罗蜜（Vīrya-pāramitā，精进波罗蜜）来摄伏他，号名为大方便王。第五个毗那夜迦名为可意。当这个人来的时候，会让人希望心得以成就，专门从事劫掠，广泛地寻求财物，并将这些财物用于粗俗的用途。先用财物来引诱人心，然后才施舍给那个人。他常常与饿鬼王居住在荒野，使这个人常常没有满足的时候。一旦没有满足，这个人的一切法力都会丧失。就用檀波罗蜜（Dāna-pāramitā，布施波罗蜜）来摄伏他，号为大施主王。从这里摄伏之后，贪心也就消失了。第六个毗那夜迦名为作伪。当这个人来的时候，纯粹辨别非法，无法获得正确的智慧。常常看到过失和灾祸，虚妄地产生法的表象。没有利益却寻求利益，广泛地进行奇异的说法，成为大众的引导者。在正法中生起诽谤法的心。就用般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜）来摄伏他，号为智慧藏王。还有毗那夜迦名为断修。当这个人来的时候，一切念头，同时都消失殆尽，昏昏沉沉地沉睡。又产生各种疾病，发动外在的魔，制造内在的障碍，使人感到恐惧。常常产生虚妄的见解，念着奇异的法想。像这样的各种想法，就用无畏来摄伏，但行大悲愿，作为眷属。那个人就会自己臣服。得到臣服之后，不呵责事物，这就是第六种情况。第七，对于七菩提分，我常常勤奋地寻求。所修的功德常常施舍给一切众生。摄取一切众生的痛苦，我的身体等待承受，让一切众生都能见到、听到、觉知。让一切众生远离魔的境界，这叫做第七种心。第八，在八圣道中常常没有厌足。常常生起十信，保持十善行。不说别人的过错。不自我赞扬，不诋毁他人。无所求地施舍，不期望回报。常常实行施舍，发誓坚持佛法，没有疲倦和厌烦。按照愿望教导和行动，不失去本来的心，这叫做第八种心。第九，不欺骗大众，不嫌弃佛法，不我慢，不增上慢，不执着。