English
English version The Dharma is immeasurable. Why only use ‘bodhi’ (觉, awakening) in relation to ‘mano’ (意, mind) to clarify ‘samādhi’ (三昧, concentration)? The answer is that ‘bodhi’ means illumination and clarity, and ‘mano’ means the various minds and mental factors (citta-cetasika, 心心所). ‘Samādhi’ means harmonious and upright meditation. When various minds and mental factors arise in a practitioner, they turn around to observe and do not see them moving. For this reason, it is called ‘Bodhi-Mano Samādhi’. As you asked, the Dharmas are immeasurable, why only use ‘bodhi’ in relation to ‘mano’ to clarify ‘samādhi’, and not discuss the others? The answer is that although all Dharmas are immeasurable, when their origin is investigated, none are not created from mind, ‘mano’, and consciousness (citta-mano-viññāṇa, 心意識). Why is this so? Some say that initially, knowing the object, different from wood and stone, is called ‘citta’ (心); secondly, deliberation and discrimination is called ‘mano’ (意); clearly and distinctly recognizing is called ‘viññāṇa’ (識). This is the difference between mind, ‘mano’, and consciousness. If understood in this way, one falls into the perversions of mind, thought, and view. If one can understand that in the mind there is neither ‘mano’ nor not ‘mano’, then in the mind there is neither consciousness nor not consciousness. If in ‘mano’ there is neither mind nor not mind, then in ‘mano’ there is neither consciousness nor not consciousness. If in consciousness there is neither ‘mano’ nor not ‘mano’, then in consciousness there is neither mind nor not mind. These mind, ‘mano’, and consciousness are not one, so three names are established; they are not three, so one nature is spoken of. If the name is not a name, then the nature is also not a nature. Because it is not a name, it is not three; because it is not a nature, it is not one. Because it is not three, it does not combine; because it is not one, it does not scatter. Because it does not combine, it is not existent; because it does not scatter, it is not empty. Because it is not existent, it is not permanent; because it is not empty, it is not discontinuous. Therefore, mind, ‘mano’, and consciousness are neither discontinuous nor permanent. If one does not see discontinuity and permanence, one will never see oneness and difference. Therefore, saying ‘mano’ includes the meaning of mind and consciousness. All Dharmas are also like this. If one can observe with a profound mind and break through the ignorance of ‘mano’, then the remaining afflictions of delusion will also be extinguished. Therefore, although the Dharmas are numerous, only ‘bodhi-mano’ is mentioned to clarify ‘samādhi’, and its meaning encompasses everything, omitting nothing. Secondly, as it is said in the sutra, what is called ‘Bodhi-Mano Samādhi’? Among the various samādhis, it is called ‘Bodhi-Mano Samādhi’ because one obtains the seven factors of enlightenment (sapta bojjhaṅgāḥ, 七覺支). The various samādhis that are spoken of, all Dharmas are ‘samādhi’, because all Dharmas are originally always still and unmoving. Furthermore, ‘samādhi’ can be briefly described as having three types. --------------------------------------------------------------------------------
Chinese
。一者世间。二者出世间。三出世间上上。世间三摩提者。所谓欲界散心中。十大地定数欲界定未到地定。四禅。四无量心。四无色定。出世间三摩提者。谓背舍胜处十一切处九次第定。师子奋迅超越等行行观炼熏修禅。乃至慧行三十七品。三解脱门。四谛十二因缘等三昧。出世间上上三摩提者。所谓十力种性三昧。首楞严等。百八三昧。乃至如十方界微尘等数三昧是为三种三摩提。摄一切法。即是一切法故名诸三昧。云何得名七觉意。七觉意者。一择觉。二精进觉。三喜觉。四除觉。五舍觉。六定觉。七念觉。是为七觉。七觉之义乃有多途。举要略明不出六种。何等为六。一者因闻七觉。二者修行七觉。三者会理七觉。四者起方便七觉。五者入法门七觉。六者圆极七觉。第一因闻七觉者。一切诸法本性空寂毕竟清净。而诸众生无能知者。若遇诸佛菩萨及善知识说一切诸法本来空寂。是人闻已即大惊悟。因是了达心及诸法一切三摩提。毕竟清净空无所有得七觉意。是人因闻发故故名因闻七觉。第二修行七觉者。若行人。虽知心及诸法一切三摩提。空无生灭而倒想犹起。随所起念。常以七觉调适。修心反照观察。以观行调适。故即便豁然觉了。心及诸法一切三摩提。从本以来不生不灭如大涅槃。是则名为修行七觉也。第 现代汉语译本 一者世间（指凡俗世界）。二者出世间（指超越凡俗的世界）。三者出世间上上（指最超越的世界）。 世间三摩提（Samadhi，禅定）者，指的是欲界散心中，十大地定（指欲界中的十种基本禅定），数欲界定（指通过计数呼吸等方法达到的欲界定），未到地定（指接近色界初禅的禅定），四禅（色界的四种禅定），四无量心（慈、悲、喜、舍四种广大的心境），四无色定（空无边处定、识无边处定、无所有处定、非想非非想处定）。 出世间三摩提者，指的是背舍（指通过观想不净物等来舍弃对色身的执着）、胜处（指通过观想来超越对色界的执着）、十一切处（指通过观想十种事物来达到禅定）、九次第定（指从初禅到灭尽定的九个次第禅定）。师子奋迅三昧（指像狮子一样迅速进入禅定的三昧）、超越三昧（指超越次第进入禅定的三昧）等，以及行行观炼熏修禅（指通过修行来观察、锻炼、熏习禅定），乃至慧行三十七品（指三十七道品，是通往智慧的三十七种修行方法），三解脱门（空解脱门、无相解脱门、无作解脱门），四谛（苦、集、灭、道四圣谛），十二因缘（无明、行、识、名色、六入、触、受、爱、取、有、生、老死十二因缘）等三昧。 出世间上上三摩提者，指的是十力种性三昧（指具有佛的十种力量的三昧），首楞严三昧（指一种强大的禅定），等百八三昧（指一百零八种三昧），乃至如十方界微尘等数三昧，这便是三种三摩提，涵盖了一切法，因为即是一切法，所以名为诸三昧。 如何得名七觉意（七觉支）？七觉意者：一、择觉（选择正确的法）；二、精进觉（努力修行）；三、喜觉（因修行而产生的喜悦）；四、除觉（去除错误的观念）；五、舍觉（舍弃对世俗的执着）；六、定觉（在禅定中获得觉悟）；七、念觉（保持正念）。这便是七觉。七觉的意义有很多方面，简要说明不出六种。哪六种？ 一者因闻七觉（通过听闻佛法而产生的七觉支）。二者修行七觉（通过修行而产生的七觉支）。三者会理七觉（通过理解佛理而产生的七觉支）。四者起方便七觉（通过运用方便法门而产生的七觉支）。五者入法门七觉（通过进入佛法之门而产生的七觉支）。六者圆极七觉（达到圆满境界的七觉支）。 第一，因闻七觉者，一切诸法的本性空寂，毕竟清净，而众生却无法知晓。如果遇到诸佛菩萨及善知识，他们会说一切诸法本来空寂。听者听闻后，会大为惊悟，因此了达心及诸法一切三摩提，毕竟清净，空无所有，从而获得七觉意。此人因听闻而生起七觉，所以名为因闻七觉。 第二，修行七觉者，如果修行人虽然知道心及诸法一切三摩提，空无生灭，但颠倒妄想仍然会生起。随着妄念的生起，修行人常常用七觉来调适，修心反照，进行观察。通过观行来调适，便会豁然觉了，心及诸法一切三摩提，从本以来不生不灭，如同大涅槃。这便称为修行七觉。
English
English version Firstly, there is the mundane (referring to the ordinary world). Secondly, there is the supramundane (referring to the world beyond the ordinary). Thirdly, there is the supreme supramundane (referring to the most transcendent world). Mundane Samadhi (concentration) refers to the concentration within the realm of desire, including the ten basic concentrations of the desire realm, the concentration achieved by counting breaths in the desire realm, the concentration of the 'unreached land' (approaching the first Dhyana of the form realm), the four Dhyanas (the four concentrations of the form realm), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and the four formless concentrations (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception). Supramundane Samadhi refers to the back-renunciation (abandoning attachment to the physical body through contemplation of impurity), the overcoming places (overcoming attachment to the form realm through contemplation), the ten all-encompassing places (achieving concentration through contemplation of ten things), and the nine sequential concentrations (the nine sequential concentrations from the first Dhyana to the cessation of perception and sensation). It also includes the Lion's Swift Arising Samadhi (entering Samadhi as swiftly as a lion), the Transcending Samadhi (transcending sequential entry into Samadhi), and the practice of observing, refining, and cultivating concentration through practice, as well as the thirty-seven factors of enlightenment (the thirty-seven practices leading to wisdom), the three doors of liberation (emptiness, signlessness, and wishlessness), the Four Noble Truths (suffering, origin, cessation, and path), the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death), and other Samadhis. Supreme Supramundane Samadhi refers to the Samadhi of the ten powers and lineage (the Samadhi possessing the ten powers of a Buddha), the Shurangama Samadhi (a powerful state of concentration), the one hundred and eight Samadhis, and even Samadhis as numerous as the dust particles in the ten directions. These are the three types of Samadhi, encompassing all dharmas, because they are all dharmas, hence the name 'all Samadhis'. How are the Seven Factors of Enlightenment (Seven Bodhyangas) named? The Seven Factors of Enlightenment are: 1. Discrimination Enlightenment (choosing the correct Dharma); 2. Effort Enlightenment (diligent practice); 3. Joy Enlightenment (joy arising from practice); 4. Tranquility Enlightenment (removing wrong views); 5. Equanimity Enlightenment (abandoning attachment to worldly things); 6. Concentration Enlightenment (attaining enlightenment in concentration); 7. Mindfulness Enlightenment (maintaining right mindfulness). These are the Seven Factors of Enlightenment. The meaning of the Seven Factors of Enlightenment has many aspects, but briefly, there are six types. Firstly, the Seven Factors of Enlightenment arising from hearing the Dharma. Secondly, the Seven Factors of Enlightenment arising from practice. Thirdly, the Seven Factors of Enlightenment arising from understanding Buddhist principles. Fourthly, the Seven Factors of Enlightenment arising from the use of skillful means. Fifthly, the Seven Factors of Enlightenment arising from entering the gate of the Dharma. Sixthly, the Seven Factors of Enlightenment reaching the state of perfection. Firstly, the Seven Factors of Enlightenment arising from hearing the Dharma: The inherent nature of all dharmas is empty and still, ultimately pure, but sentient beings are unable to know this. If they encounter Buddhas, Bodhisattvas, and virtuous friends, they will say that all dharmas are inherently empty and still. The listener, upon hearing this, will be greatly awakened, and thus understand that the mind and all dharmas, all Samadhis, are ultimately pure, empty, and without anything, thereby attaining the Seven Factors of Enlightenment. This person gives rise to the Seven Factors of Enlightenment because of hearing, hence the name 'Seven Factors of Enlightenment arising from hearing'. Secondly, the Seven Factors of Enlightenment arising from practice: If a practitioner knows that the mind and all dharmas, all Samadhis, are empty and without arising or ceasing, but inverted thoughts still arise, the practitioner constantly uses the Seven Factors of Enlightenment to adjust, cultivate the mind, reflect, and observe. By adjusting through contemplation, they will suddenly realize that the mind and all dharmas, all Samadhis, from the beginning, do not arise or cease, like great Nirvana. This is called 'Seven Factors of Enlightenment arising from practice'. --------------------------------------------------------------------------------
Chinese
三会理七觉者。若人藉此信法二行因缘。悟心及诸法一切三摩提。理同一真如。而知真如亦非真如。若觉悟真如者。则于真如之理具七觉意。是以不住真如实际作证。是则名为会理七觉也。第四起方便七觉者。若行人得理无证怜愍众生兴心万行。随有所行悉知寂灭。虽知无住无行而以七觉善巧修一切自利利他三摩提行。如空中种树。是则名为起方便七觉也。第五入法门七觉者。菩萨若能如是不依心及诸法一切三摩提。若真若俗。即是具足二空之观。得入中道。双照二谛随心所念。则自然出生一切十力种性诸三昧等。而亦不得诸三昧相。所以者何。诸陀罗尼相空。诸三昧诸三昧相空故。于一切陀罗尼三昧功德智慧中。心无住着。是则菩萨七觉分分圆显。故名入法门七觉。亦名开佛知见。若能开佛知见。则心心寂灭。自然流入。十住十行十回向十地及等觉清净禅中。是故得名入法门七觉也第六圆极七觉者。若菩萨摩诃萨。住金刚三昧清净禅中。朗然大悟得一念相应慧。寂然圆照一切了了分明。是名圆极七觉。亦名无上妙觉。亦名无学七觉。以如是等诸七觉义故。菩萨从初发心。所有观行法门。终至极果通名七觉意。亦名观心相。亦名反照识。如是等种种名字无量三昧者。秦言调直心。亦名常寂定。如明镜不动静水无波。若 对众境影像。皆现心亦如是。性虽明净以念动故。则无所照。了因上修习。即得念无动转。普现法门。对此定已心无邪曲。名为三昧。故云觉意三昧。 释觉意三昧方便行第三 问曰。已知觉意三昧名义如是。行者行何方便得此三昧。于诸三昧得七觉意。入深法性到大涅槃。获常乐我净。为一切众生作无上洲渚。答曰。行者为成就大悲度众生。故求无上菩提至真之道先当立大誓愿。发志诚心以誓自要。若我所学其事不成。终不中途有悔生退没心。尔时心如金刚决定信。知诸法毕竟空寂。而不舍无边众生。故修诸行。云何为修。若行者了知心及一切诸法。皆无所有不生不灭。寂然清净。而能善用六度方便。以自调伏虚妄之心。妄心既息三昧自发。何等为六。若行者知心及物如梦。所见皆无有实是于一切所有悉能舍离。常自觉识不令悭着想起。亦当回此清净舍心。遍施众生。是时名修净施之心。因是心故。则能趣向檀波罗蜜。若行者知心如幻。外诸恶法皆不可得。虽对众境常自觉了。不令恶念心生。是时名修净戒之心。因此心故。则能趣向尸波罗蜜。若行者知心如焰空无根本。外之八法亦皆无实。是故利衰毁誉称讥苦乐。常自觉了不生爱恚。是名修坚固忍。因此心故。则能趣向羼提波罗蜜。若行者知心如化。 现代汉语译本 对于一切境界的显现，都是心的作用。心的本性虽然明净，但因为念头的扰动，就无法照见真相。在‘了因’上加以修习，就能使念头不再动转，普遍显现一切法门。对于这种禅定，内心没有邪曲，就叫做三昧（Samadhi，禅定）。所以说这是觉意三昧（觉悟意志的禅定）。 解释觉意三昧的方便修行方法 第三 问：已经知道了觉意三昧的名称和意义，修行人通过什么方法才能获得这种三昧？通过各种三昧获得七觉意（Seven Factors of Enlightenment），进入深刻的法性，到达大涅槃（Mahaparinirvana，大彻大悟），获得常、乐、我、净四德，为一切众生作无上的依靠？ 答：修行人为了成就大悲心，度化众生，所以寻求无上的菩提（Bodhi，觉悟）至真之道，首先应当立下大誓愿，发出真诚的心来约束自己。如果我所学习的不能成功，绝不在中途后悔退缩。这时，心如金刚般坚定，确信一切诸法毕竟空寂，但不舍弃无边的众生，所以修习各种善行。 什么是修习呢？如果修行人明了心和一切诸法，都是空无所有，不生不灭，寂然清净，并且能够善用六度（Six Perfections）的方法，来调伏虚妄的心。虚妄的心一旦止息，三昧自然生发。什么是六度呢？如果修行人知道心和外物都如梦幻，所见的一切都没有真实，对于一切所有都能舍弃，常常自觉觉醒，不让悭吝执着的念头生起，也应当将这种清净的舍心，普遍施予众生。这时，就叫做修习清净的布施之心。因为这种心，就能趋向檀波罗蜜（Dāna-pāramitā，布施波罗蜜）。 如果修行人知道心如幻象，外在的各种恶法都不可得，虽然面对各种境界，常常自觉明了，不让恶念生起。这时，就叫做修习清净的持戒之心。因为这种心，就能趋向尸波罗蜜（Śīla-pāramitā，持戒波罗蜜）。 如果修行人知道心如火焰，空无根本，外在的八风（世间的八种境界：利、衰、毁、誉、称、讥、苦、乐）也都没有真实。因此，对于利衰、毁誉、称讥、苦乐，常常自觉明了，不生爱恨。这就叫做修习坚固的忍辱。因为这种心，就能趋向羼提波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜）。 如果修行人知道心如幻化。