English
English version: One should stay away from jealousy, flattery, deceit, and wrong views. If one renounces the household life in order to subdue all afflictions (烦恼, kleshas), one should stay away from noisy places and constantly rely on quietude, cultivating contentment, ascetic practices (头陀, dhūta), and so on. Even for minor offenses, one should feel great fear in one's heart, be ashamed, repent, and blame oneself, upholding the precepts established by the Tathāgata (如来), not allowing those who see one to find fault or criticize, and enabling sentient beings to abandon evil and cultivate goodness. How does one cultivate the gate of patience (忍门, kshanti)? It means not disliking evil when seeing it, not being moved when encountering suffering, and constantly delighting in observing profound meanings. How does one cultivate the gate of diligence (精进门, virya)? It means cultivating all good deeds without laziness or retreat. One should remember that in countless past kalpas (劫, kalpas), in order to pursue worldly desires, one has vainly endured all kinds of great physical and mental suffering, without ultimately obtaining even a small amount of satisfaction. In order to keep the future away from these sufferings, one should diligently strive without laziness, benefiting all sentient beings with great compassion. Those who are newly learning as Bodhisattvas (菩萨, Bodhisattvas), although cultivating faith, may have heavy sins and karmic obstacles from past lives, or be troubled by demons and evil influences, or be entangled in worldly affairs, or be oppressed by various illnesses and conditions. Such things are not uncommon, causing practitioners to abandon the cultivation of good qualities. Therefore, one should be courageous and diligent, prostrating to all Buddhas (诸佛, Buddhas) during the six periods of the day and night, making offerings, praising, repenting, requesting, rejoicing, and dedicating merit towards unsurpassed Bodhi (菩提, bodhi), making great vows without rest, so that evil obstacles are extinguished and good roots are increased. How does one cultivate the gate of cessation and contemplation (止观门, shamatha-vipashyana)? It means that ceasing all playful and discursive thoughts is the meaning of cessation (止, shamatha), and clearly seeing the characteristics of the arising and ceasing of cause and effect is the meaning of contemplation (观, vipashyana). Initially, one cultivates them separately, gradually increasing them, until upon accomplishment, cessation and contemplation naturally occur together. Those who cultivate cessation should dwell in a quiet place, sit in the lotus position (结跏趺坐, padmasana), straighten their body and mind, not relying on breath, not relying on form, not relying on space, not relying on earth, water, fire, or wind, and not even relying on seeing, hearing, feeling, or knowing. All discriminating thoughts should be eliminated. One should also eliminate the thought of 'eliminating thoughts,' because all dharmas (法, dharmas) are neither arising nor ceasing, and are therefore without characteristics. The previous mind relies on an object, then abandons that object; the subsequent thought relies on the mind, then abandons that mind. Because the mind chases after external objects, one should restrain the inner mind; then one arises the mind again, but does not grasp the mind's appearance, because apart from Suchness (真如, tathata) it is unattainable. Walking, standing, sitting, and lying down, one should cultivate in this way at all times, constantly and without interruption, gradually attaining... --------------------------------------------------------------------------------
Chinese
入真如三昧。究竟折伏一切烦恼。信心增长速成不退。若心怀疑惑诽谤不信。业障所缠我慢懈怠。如是等人所不能入。 复次依此三昧证法界相。知一切如来法身与一切众生身平等无二皆是一相。是故说名一相三昧。若修习此三昧。能生无量三昧。以真如是一切三昧根本处故。或有众生善根微少。为诸魔外道鬼神惑乱。或现恶形以怖其心。或示美色以迷其意。或现天形或菩萨形。乃至佛形相好庄严。或说总持或说诸度。或复演说诸解脱门。无怨无亲无因无果。一切诸法毕竟空寂本性涅槃。或复令知过去未来及他心事。辩才演说无滞无断。使其贪著名誉利养。或数瞋数喜。或多悲多爱。或恒乐昏寐。或久不睡眠。或身婴疹疾。或性不勤策。或卒起精进即便休废。或情多疑惑不生信受。或舍本胜行更修杂业。爱着世事溺情从好。或令证得外道诸定。一日二日乃至七日。住于定中得好饮食。身心适悦不饥不渴。或复劝令受女等色。或令其饮食乍少乍多。或使其形容或好或丑。若为诸见烦恼所乱。即便退失往昔善根。是故宜应审谛观察。当作是念。此皆以我善根微薄业障厚重。为魔鬼等之所迷惑。如是知已。念彼一切皆唯是心。如是思惟刹那即灭。远离诸相入真三昧。心相既离真相亦尽。从于定起诸见烦恼皆不现行。以 现代汉语译本 进入真如三昧（Tathata-samadhi，证悟实相的禅定），最终降伏一切烦恼，信心增长迅速且永不退转。如果心怀疑惑、诽谤不信，被业障缠绕、我慢懈怠，这样的人是无法进入这种境界的。 更进一步说，依靠此三昧可以证悟法界之相（Dharmadhatu-lakshana，宇宙万法的实相），了知一切如来的法身（Dharmakaya，佛的法性之身）与一切众生的身平等无二，都是同一个相。因此，这被称为一相三昧（Eka-lakshana-samadhi，证悟万法一相的禅定）。如果修习此三昧，能生出无量的三昧，因为真如（Tathata，事物的真实如是性）是一切三昧的根本所在。 或者有些众生善根微薄，容易被各种魔、外道、鬼神迷惑扰乱。他们或者显现丑恶的形象来恐吓其心，或者展示美好的色相来迷惑其意，或者显现天人的形象，或者菩萨的形象，乃至佛的形象，相好庄严。或者宣说总持（Dharani，陀罗尼，总摄忆持之法），或者宣说各种波罗蜜（Paramita，到彼岸），或者进一步演说各种解脱之门，宣扬没有怨亲、没有因果，一切诸法毕竟空寂，本性是涅槃（Nirvana，寂灭）。或者让人知晓过去、未来以及他人的心思，辩才无碍，滔滔不绝，使其贪图名誉利养，或者时常嗔怒，时常欢喜，或者多愁善感，多情多爱，或者总是喜欢昏睡，或者长期无法入眠，或者身上长满疹子疾病，或者天性不勤奋努力，或者突然精进，随即又停止废弃，或者心中充满疑惑，不生信受，或者舍弃原本殊胜的修行，转而修习杂乱的法门，贪爱世间之事，沉溺于自己的喜好。 或者使人证得外道的各种禅定，一日两日乃至七日，安住在禅定之中，得到美好的饮食，身心舒适愉悦，不感到饥饿口渴。或者劝诱其接受女色等等。或者使其饮食时少时多，或者使其容貌时好时丑。如果被各种见解和烦恼所扰乱，就会退失往昔的善根。因此，应该仔细观察，应当这样想：‘这都是因为我善根微薄，业障深重，才会被魔鬼等等所迷惑。’这样认识之后，观想他们一切都只是自己的心所显现。这样思惟，刹那间就会消失，远离各种表相，进入真正的三昧。当心相消失，真相也随之消尽。从禅定中起来，各种见解和烦恼都不会再现行。因为...
English
English version Entering the Tathata-samadhi (Samadhi of Suchness), one ultimately subdues all afflictions, and faith increases rapidly and irreversibly. Those who harbor doubts, slander, and disbelief, who are entangled by karmic obstacles, and who are arrogant and lazy, are unable to enter this state. Furthermore, relying on this samadhi, one realizes the Dharmadhatu-lakshana (the characteristic of the Dharma Realm), knowing that the Dharmakaya (Dharma Body) of all Tathagatas is equal and non-dual with the bodies of all sentient beings, all being of one and the same nature. Therefore, it is called Eka-lakshana-samadhi (Samadhi of One Characteristic). If one cultivates this samadhi, it can generate countless samadhis, because Tathata (Suchness) is the fundamental source of all samadhis. Or some beings have meager good roots and are easily confused and disturbed by various demons, heretics, ghosts, and spirits. They may manifest ugly forms to frighten their minds, or display beautiful appearances to delude their intentions, or appear as devas (gods), or bodhisattvas, or even as Buddhas, with adorned and auspicious features. They may expound dharanis (mantras), or the various paramitas (perfections), or further elaborate on various gates of liberation, proclaiming no enmity or kinship, no cause or effect, that all dharmas are ultimately empty and still, and that their inherent nature is Nirvana (extinction). Or they may enable one to know the past, future, and the minds of others, with eloquent and uninterrupted speech, causing one to crave fame, profit, and offerings, or to frequently become angry or joyful, or to be overly sentimental and affectionate, or to constantly indulge in drowsiness, or to be unable to sleep for long periods, or to be afflicted with rashes and diseases, or to be naturally unmotivated, or to suddenly become diligent and then abandon their efforts, or to be filled with doubts and unable to generate faith, or to abandon their original superior practice and instead engage in miscellaneous activities, loving worldly affairs and indulging in their desires. Or they may cause one to attain various samadhis of external paths, remaining in samadhi for one or two days, or even seven days, obtaining fine food and drink, feeling comfortable and joyful in body and mind, without hunger or thirst. Or they may encourage one to indulge in female forms, etc. Or they may cause one's diet to fluctuate between little and much, or cause one's appearance to be either beautiful or ugly. If one is disturbed by various views and afflictions, one will lose their past good roots. Therefore, one should carefully observe and think thus: 'This is all because my good roots are meager and my karmic obstacles are heavy, that I am being deluded by demons, ghosts, etc.' Knowing this, contemplate that all of them are merely manifestations of one's own mind. By thinking in this way, they will vanish in an instant, and one will be separated from all appearances and enter true samadhi. When the appearance of the mind disappears, the true appearance also vanishes. Arising from samadhi, various views and afflictions will no longer manifest. Because... --------------------------------------------------------------------------------
Chinese
三昧力坏其种故。殊胜善品随顺相续。一切障难悉皆远离。起大精进恒无断绝。若不修行此三昧者。无有得入如来种性。以余三昧皆是有相。与外道共。不得值遇佛菩萨故。是故菩萨于此三昧当勤修习。令成就究竟。修此三昧。现身即得十种利益。一者常为十方诸佛菩萨之所护念。二者不为一切诸魔恶鬼之所恼乱。三者不为一切邪道所惑。四者令诽谤深法重罪业障皆悉微薄。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。八者远离憍慢柔和忍辱常为一切世间所敬。九者设不住定于一切时一切境中烦恼种薄终不现起。十者若住于定不为一切音声等缘之所动乱。 复次若唯修止。心则沉没或生懈怠。不乐众善远离大悲。是故宜应兼修于观。云何修耶。谓当观世间一切诸法生灭不停。以无常故苦。苦故无我。应观过去法如梦。现在法如电。未来法如云。忽尔而起。应观有身悉皆不净。诸虫秽污烦恼和杂。观诸凡愚所见诸法。于无物中妄计为有。观察一切从缘生法。皆如幻等毕竟无实。观第一义谛非心所行。不可譬喻不可言说。观一切众生。从无始来皆因无明熏习力故。受于无量身心大苦。现在未来亦复如是无边无限难出难度。常在其中不能觉察。甚为可愍。如是观已生决定智起广 现代汉语译本： 以三昧的力量摧毁烦恼的种子，使殊胜的善行相续不断，一切障碍和困难都远离，生起大精进，恒常没有间断。如果不修行这种三昧，就无法进入如来的种性。因为其他的禅定都是有相的，与外道相同，不能遇到佛和菩萨。因此，菩萨应当勤奋修习这种三昧，使它达到究竟圆满。修习这种三昧，现世就能获得十种利益： 一、常常被十方诸佛菩萨所护念。 二、不被一切诸魔和恶鬼所恼乱。 三、不被一切邪道所迷惑。 四、使诽谤深奥佛法的严重罪业和障碍都变得微薄。 五、灭除一切疑惑和各种恶劣的念头。 六、对于如来的境界，信心得以增长。 七、远离忧愁和后悔，在生死轮回中勇敢而不怯懦。 八、远离骄傲和傲慢，变得柔和忍辱，常常被一切世间所尊敬。 九、即使没有入定，在一切时一切境中，烦恼的种子也很微薄，终究不会显现。 十、如果安住于禅定中，不会被一切声音等外缘所动摇。 再者，如果只修习止（Samatha，止禅），心就会沉没，或者产生懈怠，不喜好各种善行，远离大悲心。因此，应该兼修观（Vipassanā，观禅）。应该如何修习呢？应当观察世间一切诸法生灭不停，因为无常所以是苦，因为苦所以是无我。应当观察过去的法如同梦境，现在的法如同闪电，未来的法如同云彩，忽然生起。应当观察有身体的一切都是不干净的，充满了虫子和污秽，烦恼混杂其中。观察那些凡夫愚人所见到的诸法，在没有实物中妄想地认为是有的。观察一切从因缘而生的法，都如同幻象一样，毕竟没有真实。观察第一义谛（Paramārtha，胜义谛）不是心所能到达的境界，不可比喻，不可言说。观察一切众生，从无始以来都是因为无明（Avidyā，无明）的熏习力量，承受着无量身心的大痛苦，现在和未来也是这样，无边无际，难以脱离，常常在其中而不能觉察，非常可怜。这样观察之后，产生决定的智慧，生起广大的慈悲心。