English
English version Even if this person becomes completely incapable. The fourth Vinayaka (obstacle deity) is named 'Clinging'. When this person comes, he immediately causes the practitioner to turn around and worship the demon king. This Vinayaka often accompanies all the demon kings. Therefore, he manifests the great form of a demon, causing the practitioner to take refuge, seizing his faith, and turning and confusing him. Once this situation is recognized, it is subdued with Vīrya-pāramitā (Perfection of Effort), and is named the Great King of Expedient Means. The fifth Vinayaka is named 'Pleasing'. When this person comes, he causes people's desires to be fulfilled, specializing in robbery, extensively seeking wealth, and using this wealth for vulgar purposes. He first uses wealth to entice people's hearts, and then gives it to that person. He often dwells in the wilderness with the King of Hungry Ghosts, causing this person to never be satisfied. Once there is no satisfaction, all of this person's Dharma powers are lost. He is subdued with Dāna-pāramitā (Perfection of Giving), and is named the Great King of Generosity. After being subdued from here, greed also disappears. The sixth Vinayaka is named 'Falsifying'. When this person comes, he purely distinguishes what is unlawful and cannot obtain correct wisdom. He often sees faults and disasters, falsely generating the appearance of Dharma. Without benefit, he seeks benefit, extensively engaging in strange teachings, becoming a guide for the masses. He gives rise to a mind of slandering the Dharma within the True Dharma. He is subdued with Prajñā-pāramitā (Perfection of Wisdom), and is named the King of the Treasury of Wisdom. There is also a Vinayaka named 'Interrupting Cultivation'. When this person comes, all thoughts simultaneously disappear, falling into a drowsy sleep. He also generates various illnesses, activating external demons, creating internal obstacles, causing people to feel fear. He often generates false views, thinking of strange Dharma thoughts. Such thoughts are subdued with fearlessness, but he practices great vows of compassion, as a retinue. That person will then submit himself. After obtaining submission, he does not rebuke things, this is the sixth situation. Seventh, regarding the Seven Factors of Enlightenment, I constantly diligently seek them. The merits I cultivate are constantly given to all sentient beings. I take on the suffering of all sentient beings, my body waits to endure it, so that all sentient beings can see, hear, and know. I cause all sentient beings to leave the realm of demons, this is called the seventh mind. Eighth, in the Eightfold Noble Path, there is constantly no satiety. I constantly generate the ten faiths, maintain the ten good deeds. I do not speak of others' faults. I do not praise myself, I do not slander others. I give without seeking, I do not expect reward. I constantly practice giving, I vow to uphold the Dharma, without fatigue or weariness. I teach and act according to vows, I do not lose my original mind, this is called the eighth mind. Ninth, I do not deceive the masses, I do not dislike the Dharma, I am not arrogant, I am not presumptuous, I am not attached. --------------------------------------------------------------------------------
Chinese
诳他。常行质直所修行愿一一记持。佛及僧宝接足承事。所礼尊像不轻慢礼一一如法是名第九心。十者须存十信具足。一者知佛常住在世有大神通。二者信法深远具大方便力有决定力。三者信佛慈愍广施法要拔济众苦。五者知佛于五垢中常现慈光。六者信佛于六贼中如父母。七者信佛于七孔常出佛音。八者信佛于六十二见无爱憎想。九者信佛于五浊世常度众生。说无碍心无有边际。十者信佛菩萨及诸金刚常现神力。能化众生一一成佛。若如是者名第十心。第十一心者。于诸法中一切言论义辨慎勿自赞。不赞己善不近豪贵不舍众善。深观菩萨如在目前。一切怖惧自然除尽。诸佛菩萨渐自降摄。是名第十一心。第十二心者深观自身若有少慢自当加持。若有怠惰自当舍身。若有粗横舍豪贵友。若有多慢自须调伏。若有多诳观利刀境。若有多贪执火而居。若有多欲当观臭肉。若行污秽先观牢狱。若能如是者。是佛心中心法决定。佛心更无疑也。是名第十二心。 尔时阿难白佛言。世尊如佛心中心。直是佛境界耶。及众生境界耶。若有众生境界同此十二心者。此心非众生行处。若众生行得如上事即无有疑。云何众生能行此心。 佛告阿难。但自持之十方冥证非汝所测。汝若能测何名佛心中心耶。 尔时阿难复 现代汉语译本： 第九种心是：不欺骗他人（诳他）。经常以正直的心行事，对于所修行的愿望一一记住并保持（常行质直所修行愿一一记持）。以恭敬心侍奉佛和僧宝（佛及僧宝接足承事）。对于所礼拜的尊像，不轻慢，按照如法的方式礼拜（所礼尊像不轻慢礼一一如法）。这被称为第九种心。 第十种心是：必须具备十种信心（须存十信具足）。第一，相信佛常住在世间，具有大神力（一者知佛常住在世有大神通）。第二，相信佛法深远，具有广大的方便之力，有决定的力量（二者信法深远具大方便力有决定力）。第三，相信佛慈悲怜悯，广泛地施予佛法要义，救拔众生的苦难（三者信佛慈愍广施法要拔济众苦）。第五，知道佛在五浊恶世中常现慈悲之光（五者知佛于五垢中常现慈光）。第六，相信佛在六贼（指色、声、香、味、触、法六尘）中如同父母一般（六者信佛于六贼中如父母）。第七，相信佛从七孔（指眼、耳、鼻、口等）中常发出佛的声音（七者信佛于七孔常出佛音）。第八，相信佛对于六十二种见解没有爱憎之想（八者信佛于六十二见无爱憎想）。第九，相信佛在五浊恶世中常度化众生，所说的无碍之心没有边际（九者信佛于五浊世常度众生。说无碍心无有边际）。第十，相信佛、菩萨以及诸金刚常现神通之力，能够化度众生一一成佛（十者信佛菩萨及诸金刚常现神力。能化众生一一成佛）。如果能够这样，就称为第十种心。 第十一种心是：对于一切法中的言论和辩论，谨慎小心，不要自我赞扬（于诸法中一切言论义辨慎勿自赞）。不赞美自己的优点，不亲近豪门贵族，不舍弃各种善行（不赞己善不近豪贵不舍众善）。深深地观想菩萨就在眼前，一切的怖畏恐惧自然消除殆尽（深观菩萨如在目前。一切怖惧自然除尽）。诸佛菩萨渐渐地自然降临摄受（诸佛菩萨渐自降摄）。这称为第十一种心。 第十二种心是：深深地观察自身，如果有一点点的傲慢，就应当自我加以克制（深观自身若有少慢自当加持）。如果有懈怠懒惰，就应当舍弃这种心态（若有怠惰自当舍身）。如果有粗暴蛮横的行为，就舍弃与豪门贵族的交往（若有粗横舍豪贵友）。如果有很多的傲慢，就必须调伏自己（若有多慢自须调伏）。如果有很多的欺骗行为，就观想锋利的刀刃（若有多诳观利刀境）。如果有很多的贪婪，就抱着火居住（若有多贪执火而居）。如果有很多的欲望，就应当观想腐臭的尸肉（若有多欲当观臭肉）。如果行为污秽，首先观想牢狱之苦（若行污秽先观牢狱）。如果能够这样做，这就是佛心中心法的决定，对于佛心不再有任何怀疑。这称为第十二种心。 这时，阿难（Ananda）对佛说：‘世尊，像佛心中心法，仅仅是佛的境界吗？还是也是众生的境界呢？（尔时阿难白佛言。世尊如佛心中心。直是佛境界耶。及众生境界耶。）如果众生的境界与这十二种心相同，那么这种心就不是众生所能达到的境界（若有众生境界同此十二心者。此心非众生行处）。如果众生的行为能够做到以上这些，就没有疑惑了（若众生行得如上事即无有疑）。众生如何才能做到这种心呢？（云何众生能行此心。）’ 佛告诉阿难（Ananda）：‘只要自己坚持修行，十方诸佛菩萨自然会暗中证明，这不是你所能测度的（佛告阿难。但自持之十方冥证非汝所测）。如果你能够测度，还叫什么佛心中心法呢？（汝若能测何名佛心中心耶。）’ 这时，阿难（Ananda）又...
English
English version: The ninth mind is: not deceiving others (诳他, kuang ta). Constantly acting with honesty, remembering and upholding each and every vow that is practiced (常行质直所修行愿一一记持, chang xing zhi zhi suo xiu xing yuan yi yi ji chi). Serving the Buddha and the Sangha with reverence (佛及僧宝接足承事, fo ji seng bao jie zu cheng shi). Regarding the revered images that are worshipped, not being disrespectful, worshipping according to the Dharma (所礼尊像不轻慢礼一一如法, suo li zun xiang bu qing man li yi yi ru fa). This is called the ninth mind. The tenth mind is: one must possess the ten faiths completely (须存十信具足, xu cun shi xin ju zu). First, believing that the Buddha constantly resides in the world, possessing great supernatural powers (一者知佛常住在世有大神通, yi zhe zhi fo chang zhu zai shi you da shen tong). Second, believing that the Dharma is profound and far-reaching, possessing great expedient power, having decisive power (二者信法深远具大方便力有决定力, er zhe xin fa shen yuan ju da fang bian li you jue ding li). Third, believing that the Buddha is compassionate and merciful, widely bestowing the essence of the Dharma, rescuing beings from suffering (三者信佛慈愍广施法要拔济众苦, san zhe xin fo ci min guang shi fa yao ba ji zhong ku). Fifth, knowing that the Buddha constantly manifests compassionate light in the five defilements (五者知佛于五垢中常现慈光, wu zhe zhi fo yu wu gou zhong chang xian ci guang). Sixth, believing that the Buddha is like parents amidst the six thieves (referring to the six sense objects: sight, sound, smell, taste, touch, and dharma) (六者信佛于六贼中如父母, liu zhe xin fo yu liu zei zhong ru fu mu). Seventh, believing that the Buddha constantly emits the sound of the Buddha from the seven orifices (referring to the eyes, ears, nose, mouth, etc.) (七者信佛于七孔常出佛音, qi zhe xin fo yu qi kong chang chu fo yin). Eighth, believing that the Buddha has no thoughts of love or hatred towards the sixty-two views (八者信佛于六十二见无爱憎想, ba zhe xin fo yu liu shi er jian wu ai zeng xiang). Ninth, believing that the Buddha constantly liberates beings in the five turbid worlds, and the unobstructed mind that is spoken of has no boundaries (九者信佛于五浊世常度众生。说无碍心无有边际, jiu zhe xin fo yu wu zhuo shi chang du zhong sheng. shuo wu ai xin wu you bian ji). Tenth, believing that the Buddhas, Bodhisattvas, and all Vajras constantly manifest supernatural powers, capable of transforming beings one by one into Buddhas (十者信佛菩萨及诸金刚常现神力。能化众生一一成佛, shi zhe xin fo pu sa ji zhu jin gang chang xian shen li. neng hua zhong sheng yi yi cheng fo). If one can be like this, it is called the tenth mind. The eleventh mind is: regarding all speech and debates in all dharmas, be cautious and do not praise oneself (于诸法中一切言论义辨慎勿自赞, yu zhu fa zhong yi qie yan lun yi bian shen wu zi zan). Do not praise one's own virtues, do not associate with the wealthy and powerful, do not abandon all good deeds (不赞己善不近豪贵不舍众善, bu zan ji shan bu jin hao gui bu she zhong shan). Deeply contemplate the Bodhisattvas as if they are right before your eyes, and all fears will naturally be completely eliminated (深观菩萨如在目前。一切怖惧自然除尽, shen guan pu sa ru zai mu qian. yi qie bu ju zi ran chu jin). The Buddhas and Bodhisattvas will gradually and naturally descend and embrace you (诸佛菩萨渐自降摄, zhu fo pu sa jian zi jiang she). This is called the eleventh mind. The twelfth mind is: deeply observe oneself, if there is even a little arrogance, one should restrain oneself (深观自身若有少慢自当加持, shen guan zi shen ruo you shao man zi dang jia chi). If there is laziness and indolence, one should abandon this mindset (若有怠惰自当舍身, ruo you dai duo zi dang she shen). If there are rude and overbearing behaviors, abandon association with the wealthy and powerful (若有粗横舍豪贵友, ruo you cu heng she hao gui you). If there is much arrogance, one must tame oneself (若有多慢自须调伏, ruo you duo man zi xu tiao fu). If there is much deceit, contemplate the scene of a sharp knife (若有多诳观利刀境, ruo you duo kuang guan li dao jing). If there is much greed, dwell holding fire (若有多贪执火而居, ruo you duo tan zhi huo er ju). If there is much desire, one should contemplate a rotting corpse (若有多欲当观臭肉, ruo you duo yu dang guan chou rou). If one's behavior is defiled, first contemplate the suffering of prison (若行污秽先观牢狱, ruo xing wu hui xian guan lao yu). If one can do this, this is the determination of the Buddha's Mind Center Dharma, and there will be no more doubts about the Buddha's Mind. This is called the twelfth mind. At that time, Ananda (阿难) said to the Buddha: 'World Honored One, is the Buddha's Mind Center Dharma only the realm of the Buddha? Or is it also the realm of sentient beings? (尔时阿难白佛言。世尊如佛心中心。直是佛境界耶。及众生境界耶。) If the realm of sentient beings is the same as these twelve minds, then this mind is not a realm that sentient beings can reach (若有众生境界同此十二心者。此心非众生行处). If the actions of sentient beings can achieve the above, there will be no doubt (若众生行得如上事即无有疑). How can sentient beings practice this mind? (云何众生能行此心。)' The Buddha told Ananda (阿难): 'Just uphold it yourself, and the Buddhas and Bodhisattvas of the ten directions will naturally secretly certify it; this is not something you can fathom (佛告阿难。但自持之十方冥证非汝所测). If you could fathom it, what would it be called the Buddha's Mind Center Dharma? (汝若能测何名佛心中心耶。)' At that time, Ananda (阿难) again... --------------------------------------------------------------------------------