English
English version: In going, staying, advancing, stopping, or in any action, at all times, constantly contemplate with skillful means and observant awareness. Through prolonged and skillful practice, the mind will become stable. Because the mind is stable, it will gradually become vigorous, and one will enter the True Suchness Samadhi (Tathata-samadhi, Samadhi of True Thusness) in accordance with the conditions, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression. Only those with doubt, disbelief, slander, grave sins, karmic obstacles, arrogance, and laziness are unable to enter. Furthermore, relying on this Samadhi, one will know that the Dharmadhatu (Dharmadhatu, the realm of all dharmas) is of one aspect (Eka-laksana, single characteristic). That is, the Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas is equal and non-dual with the bodies of sentient beings, which is called the One-Practice Samadhi (Eka-vyuha-samadhi, Samadhi of One Act). Know that True Suchness (Tathata, Suchness) is the root of Samadhi. If one cultivates, one can gradually generate limitless Samadhis. Or some sentient beings without the power of good roots will be deluded and disturbed by various demons, heretics, ghosts, and spirits. If terrifying forms appear in meditation, or if beautiful male or female forms appear, one should contemplate only the mind (Citta-matra, mind-only), and the realm will disappear, and one will not be troubled. Or they may appear as celestial beings, Bodhisattvas, or even as Tathagatas, complete with excellent marks and characteristics. They may recite Dharanis (Dharani, mantras), or speak of giving (Dana, generosity), upholding precepts (Sila, morality), patience (Ksanti, forbearance), diligence (Virya, effort), meditation (Dhyana, concentration), and wisdom (Prajna, insight), or speak of equality, emptiness, signlessness, wishlessness, no hatred or affection, no cause or effect, and that ultimate emptiness and stillness is true Nirvana (Nirvana, liberation). Or they may enable one to know past lives and future events, gain the wisdom of knowing others' minds (Para-citta-jnana, telepathy), and have unobstructed eloquence, enabling sentient beings to become attached to worldly fame and gain. They may also cause people to be frequently angry and frequently happy, with unstable natures. Or they may be overly loving, or sleepy and sickly, with lazy minds. Or they may suddenly become diligent and then abandon their efforts, giving rise to disbelief, doubt, and anxiety. Or they may abandon their original superior practice and cultivate miscellaneous practices. If they are attached to worldly affairs and entangled in various things, they can also cause people to attain a slight resemblance to various Samadhis, which are all attained by heretics and are not true Samadhis. Or they may cause people to remain in Samadhi for one day, two days, three days, or even seven days, obtaining naturally fragrant and delicious food, with body and mind comfortable and joyful, neither hungry nor thirsty, causing people to become attached. Or they may also cause people to eat without moderation, sometimes much, sometimes little, with changes in complexion. For this reason, practitioners should always maintain wisdom. --------------------------------------------------------------------------------
Chinese
观察，勿令此心堕于邪网。当勤正念不取不着，则能远离是诸业障。应知外道所有三昧，皆不离见爱我慢之心，贪着世间名利恭敬故。真如三昧者，不住见相、不住得相，乃至出定亦无懈慢，所有烦恼渐渐微薄。若诸凡夫不习此三昧法，得入如来种性，无有是处。以修世间诸禅三昧多起味着，依于我见系属三界，与外道共。若离善知识所护，则起外道见故。 复次，精勤专心修学此三昧者，现世当得十种利益。云何为十？一者、常为十方诸佛菩萨之所护念。二者、不为诸魔恶鬼所能恐怖。三者、不为九十五种外道鬼神之所惑乱。四者、远离诽谤甚深之法重罪，业障渐渐微薄。五者、灭一切疑诸恶觉观。六者、于如来境界信得增长。七者、远离忧悔，于生死中勇猛不怯。八者、其心柔和，舍于憍慢，不为他人所恼。九者、虽未得定，于一切时一切境界处，则能减损烦恼、不乐世间。十者、若得三昧，不为外缘一切音声之所惊动。 复次，若人唯修于止，则心沉没或起懈怠，不乐众善、远离大悲，是故修观。修习观者，当观一切世间有为之法，无得久停须臾变坏，一切心行念念生灭，以是故苦。应观过去所念诸法恍惚如梦，应观现在所念诸法犹如电光，应观未来所念诸法犹如于云忽尔而起，应观世间一切有身 现代汉语译本：观察你的心，不要让它落入邪恶的罗网。应当勤奋地保持正念，不执取不贪恋，这样才能远离各种业障。要知道外道所有的三昧（Samadhi，冥想），都离不开见解、爱欲和傲慢之心，贪恋世间的名利和恭敬。真正的如来三昧，不住于见解之相，不住于得证之相，乃至出定之后也没有懈怠和傲慢，所有的烦恼渐渐变得微薄。如果那些凡夫不修习这种三昧法，却想进入如来的种性，那是不可能的。因为修习世间的各种禅定三昧，大多会产生贪恋和执着，依赖于我见，被束缚在三界之内，与外道相同。如果离开了善知识的护持，就会产生外道的见解。 再者，精勤专心修学这种三昧的人，现世就能获得十种利益。哪十种呢？一是，常常被十方诸佛菩萨所护念。二是，不会被各种魔和恶鬼所恐吓。三是，不会被九十五种外道鬼神所迷惑扰乱。四是，远离诽谤甚深佛法的重罪，业障渐渐变得微薄。五是，消除一切疑惑和各种恶的念头。六是，对于如来的境界，信心得以增长。七是，远离忧愁和后悔，在生死轮回中勇敢而不胆怯。八是，内心变得柔和，舍弃傲慢，不被他人所恼。九是，即使没有得到禅定，在任何时候任何境界中，都能减少烦恼，不贪恋世间。十是，如果得到三昧，不会被外界的一切声音所惊动。 再者，如果一个人只修习止（Samatha，止观），那么心就会沉没或者产生懈怠，不乐于行善，远离大悲心，所以要修习观（Vipassana，内观）。修习观的人，应当观察一切世间有为之法，没有什么是能够长久停留的，须臾之间就会变坏，一切心念都在念念生灭，因此是苦的。应当观察过去所想的各种事物，恍惚如梦；应当观察现在所想的各种事物，犹如闪电；应当观察未来所想的各种事物，犹如云彩忽然升起；应当观察世间一切有身体的众生
English
English version: Observe your mind, and do not let it fall into the net of evil. You should diligently maintain right mindfulness, not grasping or clinging, so that you can stay away from all karmic obstacles. You should know that all the Samadhis (冥想) of external paths cannot be separated from views, desires, and arrogance, because they are attached to worldly fame, profit, respect. The true Tathagata Samadhi (如来三昧) does not dwell in the appearance of views, nor does it dwell in the appearance of attainment. Even after emerging from Samadhi, there is no laziness or arrogance, and all afflictions gradually become subtle. If ordinary people do not practice this Samadhi method but want to enter the Tathagata's lineage, it is impossible. Because practicing worldly meditation and Samadhi often leads to attachment and clinging, relying on self-views, being bound to the Three Realms, and being the same as external paths. If one is not protected by a good teacher, one will develop external path views. Furthermore, those who diligently and attentively study this Samadhi will obtain ten benefits in this life. What are the ten? First, they are constantly protected and remembered by all Buddhas and Bodhisattvas in the ten directions. Second, they will not be frightened by various demons and evil ghosts. Third, they will not be confused and disturbed by the ninety-five kinds of external path ghosts and spirits. Fourth, they will stay away from the grave sin of slandering the profound Dharma, and karmic obstacles will gradually become subtle. Fifth, they will eliminate all doubts and evil thoughts. Sixth, their faith in the realm of the Tathagata will increase. Seventh, they will stay away from sorrow and regret, and be brave and unafraid in the cycle of birth and death. Eighth, their hearts will become gentle, they will abandon arrogance, and they will not be troubled by others. Ninth, even if they have not attained Samadhi, they can reduce afflictions and not be attached to the world at all times and in all circumstances. Tenth, if they attain Samadhi, they will not be startled by any external sounds. Furthermore, if a person only practices Samatha (止观), the mind will sink or become lazy, not delight in good deeds, and stay away from great compassion. Therefore, one should practice Vipassana (内观). Those who practice Vipassana should observe that all conditioned dharmas in the world cannot remain for long and will change in an instant. All thoughts arise and cease moment by moment, and therefore are suffering. One should observe that all things thought of in the past are vague like a dream; one should observe that all things thought of in the present are like lightning; one should observe that all things thought of in the future are like clouds suddenly arising; one should observe all sentient beings with bodies in the world. --------------------------------------------------------------------------------
Chinese
悉皆不净，种种秽污无一可乐。如是当念：“一切众生从无始世来，皆因无明所熏习故令心生灭，已受一切身心大苦。现在即有无量逼迫，未来所苦亦无分齐，难舍难离而不觉知。众生如是，甚为可愍。”作此思惟，即应勇猛立大誓愿：“愿令我心离分别故，遍于十方修行一切诸善功德，尽其未来，以无量方便救拔一切苦恼众生，令得涅槃第一义乐。”以起如是愿故，于一切时、一切处，所有众善，随已堪能不舍修学，心无懈怠，唯除坐时专念于止。若余一切，悉当观察应作不应作。若行若住、若卧若起，皆应止观俱行。所谓虽念诸法自性不生，而复即念因缘和合善恶之业，苦乐等报不失不坏。虽念因缘善恶业报，而亦即念性不可得。若修止者，对治凡夫住着世间，能舍二乘怯弱之见。若修观者，对治二乘不起大悲狭劣心过，远离凡夫不修善根。以此义故，是止观二门，共相助成，不相舍离。若止观不具，则无能入菩提之道。 复次，众生初学是法欲求正信，其心怯弱。以住于此娑婆世界，自畏不能常值诸佛、亲承供养。惧谓信心难可成就，意欲退者，当知如来有胜方便摄护信心。谓以专意念佛因缘，随愿得生他方佛土，常见于佛永离恶道。如修多罗说，若人专念西方极乐世界阿弥陀佛，所修善根，回向愿求生 现代汉语译本：一切都是不干净的，各种污秽没有一样值得贪恋。应当这样思念：‘一切众生从无始以来，都是因为无明（avidyā）的熏染，才使得心生灭不定，已经承受了身心的一切巨大痛苦。现在就有无量的逼迫，未来所受的痛苦也没有边际，难以舍弃难以脱离却不自觉知。众生这样，实在可怜。’ 这样思惟后，就应当勇猛地立下大誓愿：‘愿我心远离分别，遍及十方修行一切善功德，尽未来际，用无量方便救拔一切苦恼众生，令他们得到涅槃（nirvāṇa）第一义的快乐。’ 因为发起这样的愿望，在一切时、一切处，所有善事，随着自己能够做到的，不放弃地修学，心中没有懈怠，只有在打坐时专心念止。如果其余一切时候，都应当观察什么应该做，什么不应该做。无论是行走、站立、躺卧、起身，都应当止观同时进行。也就是说，虽然念诸法自性不生，但又念因缘和合的善恶之业，苦乐等报不会遗失不会坏灭。虽然念因缘善恶业报，但也念自性不可得。如果修止，可以对治凡夫执着世间，能够舍弃二乘（Śrāvaka and Pratyekabuddha）怯弱的见解。如果修观，可以对治二乘不起大悲心、心胸狭隘的过失，远离凡夫不修善根。因为这个缘故，止观二门，互相帮助成就，不互相舍离。如果止观不完备，就无法进入菩提（bodhi）之道。 其次，众生初学这个法门想要寻求正信，他们的心很怯弱。因为居住在这个娑婆世界（Sahā world），害怕不能经常遇到诸佛、亲自承事供养。担心信心难以成就，想要退却的人，应当知道如来有殊胜的方便来摄护信心。就是以专心念佛的因缘，随着愿望得以往生他方佛土，常见到佛，永远脱离恶道。如修多罗（sūtra）所说，如果有人专念西方极乐世界阿弥陀佛（Amitābha），所修的善根，回向发愿往生
English
English version: All are impure, with various defilements, nothing is delightful. One should contemplate thus: 'All sentient beings, from beginningless time, have had their minds stirred up by ignorance (avidyā), causing them to arise and cease, and have already endured all great suffering of body and mind. Now there are immeasurable oppressions, and the suffering in the future is also without limit, difficult to abandon and difficult to escape, yet they are unaware. Sentient beings are thus, truly pitiable.' Having contemplated this, one should then courageously make a great vow: 'May my mind, free from discrimination, pervade the ten directions, cultivating all virtuous deeds, and to the end of the future, with immeasurable skillful means, rescue all suffering sentient beings, enabling them to attain the supreme bliss of nirvāṇa (nirvāṇa).' Because of making such a vow, at all times and in all places, all good deeds, according to one's ability, should be cultivated without abandoning, with no懈怠 in the mind, except when sitting in meditation, focusing solely on cessation. At all other times, one should observe what should be done and what should not be done. Whether walking, standing, lying down, or rising, cessation and contemplation should be practiced together. That is to say, although one contemplates that the self-nature of all dharmas is unborn, one also contemplates the karmas of good and evil arising from the union of causes and conditions, and that the retributions of suffering and happiness are not lost or destroyed. Although one contemplates the karmic retributions of good and evil arising from causes and conditions, one also contemplates that self-nature is unattainable. If one cultivates cessation, one can counteract the attachment of ordinary people to the world and abandon the timid views of the two vehicles (Śrāvaka and Pratyekabuddha). If one cultivates contemplation, one can counteract the faults of the two vehicles, such as not arousing great compassion and having a narrow mind, and stay away from ordinary people who do not cultivate good roots. For this reason, the two gates of cessation and contemplation mutually assist each other and are inseparable. If cessation and contemplation are not complete, one cannot enter the path of bodhi (bodhi). Furthermore, when sentient beings first learn this Dharma and seek right faith, their minds are timid. Because they dwell in this Sahā world (Sahā world), they fear that they cannot constantly encounter all the Buddhas and personally attend to them with offerings. Fearing that faith is difficult to achieve and wanting to retreat, they should know that the Tathāgata has excellent skillful means to protect faith. That is, by focusing on the causes and conditions of reciting the Buddha's name, one can be reborn in other Buddha lands according to one's wishes, constantly see the Buddha, and forever be free from evil paths. As the sūtra (sūtra) says, if a person single-mindedly recites the name of Amitābha (Amitābha) of the Western Pure Land of Ultimate Bliss, the good roots they cultivate, directing their vows to be reborn there --------------------------------------------------------------------------------