English
English version: Its meaning is, fourfold practice according to the Dharma. If it is said that ascetic practices are the cause of Nirvana (liberation), that is not the case. Now, combining the first two, it is the third. [Annotation] There are two types of support and assistance from knowledge: one is that knowledge is the teacher, and assistance is the friend. Only those who do not forget mindfulness can receive the teachings of teachers and friends. For those who forget mindfulness, even if wise teachers and good friends are by their side every day, it is of no benefit. The second is that knowledge is one mind, and assistance is the three wisdoms (three types of wisdom). If one does not forget mindfulness, then the one mind is clear, and the three wisdoms are complete. Second, it explains how to prevent major resentments. If one is mindful, the thieves of afflictions cannot enter. Because one constantly remembers the right path, the resentful thieves of afflictions cannot enter the mind and harm the three roots of goodness. [Annotation] The three roots of goodness are the three wisdoms. Second, it clarifies and encourages practice. Therefore, you should always gather your thoughts and keep them in your mind, so that the initial place of mindfulness is achieved. Third, it shows gains and losses (two aspects). First, losing mindfulness leads to many faults, and second, gaining mindfulness leads to many merits. First, losing mindfulness leads to many faults. If one loses mindfulness, one loses all merits. Losing mindfulness means having a beginning but no end. Without an end, one will lose the three wisdoms. If one loses wisdom, then the holy fruit cannot be attained. [Annotation] Second, gaining mindfulness leads to many merits. If the power of mindfulness is strong, even if one enters the midst of the thieves of the five desires, one will not be harmed, just like wearing armor into battle, one will have no fear. This is called not forgetting mindfulness. Armor is a metaphor for the power of mindfulness, and the battlefield is a metaphor for the five desires. [Annotation] It is like a criminal about to be executed, who will not enjoy pleasure even when faced with it, because he does not forget the fear of death. Six, the merits of Dhyana (meditative absorption) (three aspects). First, it explains Dhyana, second, it encourages practice, and third, it shows the benefits. First, it explains Dhyana (two aspects). First, gathering thoughts can generate Dhyana, and second, Dhyana becomes useful after it is achieved. First, gathering thoughts can generate Dhyana. Monks, if you gather your minds, your minds will be in Dhyana. This refers to the eight types of Dhyana, which arise from gathering thoughts. [Annotation] The Surangama Sutra says: 'Gathering the mind is the precept, and the precept leads to Dhyana.' This is the meaning. Second, Dhyana becomes useful after it is achieved. Because the mind is in Dhyana, it can know the characteristics of the arising and ceasing of phenomena in the world. When Dhyana is achieved, there will be rewards and effects, so one can know the characteristics of the arising and ceasing of phenomena in the world. It is like ascending to the high sky and looking down to see all phenomena. [Annotation] The Surangama --------------------------------------------------------------------------------
Chinese
严云。因定发慧是也。在定之心不著于物。故云如升太虚。不著于物斯能照物。故云下见万象。又如大海澄清森罗自见 二劝修。 是故汝等常当精勤修习诸定 精勤对治懈怠无修习方便障也。是故懈怠有三种。一不安隐懈怠。二无味懈怠。三不知恐怖懈怠。云何修习一一对治。示现精勤修习。节量食卧。及调阿那波那故。精勤修习。觉知诸定有通慧功德。及尽苦原故。大希有事故。精勤修习。观察生老病死苦。及四恶趣苦。我未能离苦。即精进对治也 ［补注］诸定者定有多种。如四禅八定十六特胜等乃至那伽大定 三示益(三)。初法。二喻。三合。初法。 若得定者心则不散 功德成就无所对治也 二喻。 譬如惜水之家善治堤塘 喻治堤塘则能积水。堤限也。积土为封限也 三合。 行者亦尔为智慧水故善修禅定令不漏失是名为定 智慧合惜水。禅定合堤塘。不漏合心不散。论云。示善修功德上上增长故。由禅发智。则知世间生灭法相故 ［补注］为慧修定定必发慧。为定修定是名痴定 七智慧功德(二)。初正明智慧破障。二喻显四种功德。初正明智慧破障(二)。初约有慧显是。二明无慧斥非。初约有慧显是(三)。初能破理事二障。二难得常令防护。三明其难得能得。初能破 现代汉语译本： 严云，因为禅定而启发智慧就是这个意思。处于禅定中的心不执着于外物，所以说就像升入太空一样空旷。不执着于外物，才能照见万物，所以说能向下看见万象。又像大海澄清，各种事物自然显现。这是第二部分，劝勉修行。 因此，你们应当经常精进勤奋地修习各种禅定。精进勤奋是为了对治懈怠，因为懈怠会障碍修习的方便。所以懈怠有三种：一是不安稳的懈怠，二是无味的懈怠，三是不知恐怖的懈怠。如何修习来一一对治呢？通过展示精进勤奋的修习，节制饮食和睡眠，以及调理阿那波那（呼吸），来精进勤奋地修习。觉知各种禅定具有通达智慧的功德，以及能够彻底消除痛苦的根源，因为这是非常稀有难得的事情，所以要精进勤奋地修习。观察生老病死苦，以及四恶趣的痛苦，如果我不能脱离这些痛苦，就要精进地对治。［补注］各种禅定有很多种，比如四禅、八定、十六特胜等等，乃至那伽（龙）大定。这是第三部分，阐述修习禅定的益处（分为三个方面）：首先是法理，其次是比喻，最后是总结。首先是法理。 如果能够获得禅定，心就不会散乱。这是功德成就，没有什么可以对治的了。这是第二个方面，比喻。 比如珍惜水的人家，会好好地修筑堤坝。这比喻修筑堤坝就能积蓄水。堤，是堤岸；积土成为屏障，也是堤岸。这是第三个方面，总结。 修行的人也是这样，为了获得智慧之水，要好好地修习禅定，使智慧不泄漏散失，这就叫做定。智慧比喻珍惜的水，禅定比喻堤坝，不泄漏比喻心不散乱。《论》中说，这是为了展示好好修习的功德会不断增长。通过禅定启发智慧，就能了解世间生灭的法相。［补注］为了启发智慧而修习禅定，禅定必定会启发智慧；为了禅定而修习禅定，这就叫做痴定。第七部分，智慧的功德（分为两个方面）：首先是正面阐明智慧能够破除障碍，其次是用比喻来显示四种功德。首先是正面阐明智慧能够破除障碍（分为两个方面）：首先是从有智慧的角度来显示，其次是阐明没有智慧的过失。首先是从有智慧的角度来显示（分为三个方面）：首先是能够破除事和理两种障碍，其次是难以获得所以要经常防护，第三是阐明智慧的难得和能得。首先是能够破除
English
English version: Yan Yun, it is because of Samadhi (concentration) that wisdom is developed. The mind in Samadhi is not attached to external objects, hence it is said to be like ascending into the vast emptiness. Not being attached to objects, it is able to illuminate them, hence it is said to see the myriad phenomena below. It is also like the great ocean becoming clear, where all things naturally appear. This is the second part, encouraging cultivation. Therefore, you should always diligently and earnestly cultivate various Samadhis. Diligence and earnestness are to counteract laziness, because laziness obstructs the convenience of cultivation. Therefore, there are three types of laziness: first, unstable laziness; second, tasteless laziness; third, ignorance of the terror of laziness. How to cultivate to counteract them one by one? By demonstrating diligent and earnest cultivation, moderating food and sleep, and regulating Anapanasati (breath awareness), cultivate diligently. Be aware that various Samadhis have the merit of penetrating wisdom, and that they can completely eliminate the root of suffering, because this is a very rare and precious thing, so cultivate diligently. Observe the suffering of birth, old age, sickness, and death, and the suffering of the four evil realms. If I cannot escape these sufferings, then I must diligently counteract them. [Note] There are many kinds of Samadhis, such as the Four Dhyanas, the Eight Samadhis, the Sixteen Special Insights, and even the Naga (dragon) Great Samadhi. This is the third part, elaborating on the benefits of cultivating Samadhi (divided into three aspects): first, the principle of Dharma; second, the metaphor; and third, the conclusion. First, the principle of Dharma. If one can attain Samadhi, the mind will not be scattered. This is the accomplishment of merit, and there is nothing to counteract. This is the second aspect, the metaphor. For example, a family that cherishes water will take good care of the dikes. This is a metaphor that building dikes can store water. A dike is a bank; accumulating soil to form a barrier is also a dike. This is the third aspect, the conclusion. Practitioners are also like this. In order to obtain the water of wisdom, they must cultivate Samadhi well, so that wisdom is not leaked and lost. This is called Samadhi. Wisdom is likened to cherished water, Samadhi is likened to dikes, and not leaking is likened to the mind not being scattered. The Shastra says that this is to show that the merits of good cultivation will continue to increase. By developing wisdom through Samadhi, one can understand the characteristics of the arising and ceasing of phenomena in the world. [Note] To cultivate Samadhi in order to develop wisdom, Samadhi will surely develop wisdom; to cultivate Samadhi for the sake of Samadhi, this is called foolish Samadhi. The seventh part, the merits of wisdom (divided into two aspects): first, directly explaining that wisdom can break through obstacles; second, using metaphors to show the four kinds of merits. First, directly explaining that wisdom can break through obstacles (divided into two aspects): first, showing from the perspective of having wisdom; second, explaining the faults of not having wisdom. First, showing from the perspective of having wisdom (divided into three aspects): first, being able to break through the two obstacles of phenomena and principle; second, being difficult to obtain, so it must be constantly protected; third, explaining the difficulty and attainability of wisdom. First, being able to break through -------------------------------------------------------------------------------- 理事二障。
Chinese
汝等比丘若有智慧则无贪着 贪著有二。一于真实义处生着。名理障也。二于世间事处生着。名事障也。若有智慧则二着不起。名破障也 ［补注］楞严谓因妄显真。妄既本空。真亦不立。何可着也 二难得常令防护。 常自省察不令有失 于一切时。常修心慧故 ［补注］省察者。察知事理二障。时时省察勿使障生。是二皆名心慧 三明其难得能得。 是则于我法中能得解脱 即于第一义处。远离贪着。故得解脱 ［补注］武帝之于达磨。是未能远离第一义故 二明无慧斥非。 若不尔者既非道人又非白衣无所名也 心无智慧故非道人。形已削染故非白衣。两端不摄故无所名 ［补注］强与安名曰鸟鼠僧。僧众中尊而有鸟鼠之名。可耻甚矣 二喻显四种功德(二)。初正明四种功德。二结叹照觉功能。初正明四种功德(二)。初喻。二合。初喻(四)。初喻闻。二喻思。三喻修。四喻证。初喻闻。 实智慧者则是度老病死海坚牢船也 此三深广。没溺众生。故如海也。闻法起信如得牢船。必假思慧。为帆樯便风。方有所利苟无此二船虽坚牢但在此岸 ［补注］信为道元功德母。故闻法起信乃入道底本。如船为载物渡人之底本也 二喻思。 亦是无明黑暗大明灯也 现代汉语译本： 理事二障。 你们这些比丘，如果拥有智慧，就不会有贪恋执着。贪恋执着有两种：一种是对真实义理产生执着，这叫做理障（对真理的障碍）；另一种是对世间事物产生执着，这叫做事障（对世俗事务的障碍）。如果拥有智慧，这两种执着就不会产生，这就叫做破障（破除障碍）。[补注]《楞严经》说因为虚妄才显现真实，虚妄本来就是空，真实也无法成立，又有什么可以执着的呢？ 两种难以获得的（智慧和解脱）要经常加以防护。 经常自我反省检查，不要让它们失去。在一切时候，都要修习心性和智慧。[补注]反省检查，就是检查觉知事障和理障，时时反省检查不要让这些障碍产生。这两种都叫做心慧。 明白它们难以获得，并且能够获得。 这样就能在我的佛法中获得解脱。就是在第一义谛（最高的真理）处，远离贪恋执着，所以能获得解脱。[补注]梁武帝对于达摩（Bodhidharma）的（不理解），就是因为未能远离第一义谛的缘故。 说明没有智慧的过失。 如果不是这样，既不是出家人，也不是在家人，没有什么可以称呼的。心中没有智慧，所以不是出家人；形体已经剃发染色，所以不是在家人。两方面都不属于，所以没有什么可以称呼的。[补注]勉强给他们安个名字叫做鸟鼠僧（不像僧人的僧人）。身为僧众中的一员，却有鸟鼠这样的名声，真是可耻啊！ 用比喻来显示四种功德（两种）。首先正面说明四种功德，然后总结赞叹照亮觉悟的功能。首先正面说明四种功德（两种）。首先是比喻，然后是总结。首先是比喻（四种）。首先比喻听闻，然后比喻思考，然后比喻修行，然后比喻证悟。首先比喻听闻。 真正的智慧，就是度过老、病、死苦海的坚固船只。这三种痛苦深广，淹没众生，所以像大海一样。听闻佛法生起信心，就像得到坚固的船只。必须凭借思考的智慧，作为风帆和桅杆，顺风而行，才能有所利益。如果没有这两种，船即使坚固，也只能停留在岸边。[补注]信心是道的开端，是功德的母亲，所以听闻佛法生起信心，是进入佛道的根本。就像船是载物渡人的根本一样。 比喻思考。 也是照亮无明黑暗的大明灯。