English
English version All appearances of various realms are manifestations of the mind. Although the nature of the mind is clear and pure, it cannot illuminate due to the movement of thoughts. By cultivating on the 'cause of understanding,' one can attain the cessation of thought movement, universally manifesting all Dharmas. With a mind free from crookedness towards this Samadhi (禅定, meditation), it is called Samadhi. Therefore, it is said to be the Samadhi of awakened intention (觉悟意志的禅定). Explanation of the Expedient Practice of the Samadhi of Awakened Intention - Third Question: Having understood the name and meaning of the Samadhi of Awakened Intention, what expedient means should a practitioner employ to attain this Samadhi? Through various Samadhis, one attains the Seven Factors of Enlightenment (Seven Factors of Enlightenment), enters profound Dharma-nature, reaches Mahaparinirvana (大彻大悟, Great Nirvana), obtains the four virtues of permanence, bliss, self, and purity, and becomes an unsurpassed refuge for all sentient beings? Answer: A practitioner, in order to accomplish great compassion and liberate sentient beings, seeks the unsurpassed Bodhi (觉悟, enlightenment), the path of ultimate truth. First, one should establish a great vow, generating a sincere mind to bind oneself with the vow. If what I learn does not succeed, I will never regret or retreat midway. At this time, the mind is as firm as a diamond, with unwavering faith, knowing that all Dharmas are ultimately empty and still, yet not abandoning boundless sentient beings, thus cultivating various practices. What is cultivation? If a practitioner understands that the mind and all Dharmas are empty, without arising or ceasing, serenely pure, and is able to skillfully use the methods of the Six Perfections (Six Perfections) to subdue the deluded mind. Once the deluded mind ceases, Samadhi naturally arises. What are the Six Perfections? If a practitioner knows that the mind and external objects are like a dream, and all that is seen is unreal, being able to relinquish all possessions, constantly being self-aware and not allowing thoughts of stinginess and attachment to arise, and also dedicating this pure mind of giving to all sentient beings. At this time, it is called cultivating a pure mind of giving. Because of this mind, one can move towards Dāna-pāramitā (布施波罗蜜, Perfection of Giving). If a practitioner knows that the mind is like an illusion, and all external evil Dharmas are unattainable, constantly being self-aware and clear even when facing various realms, not allowing evil thoughts to arise. At this time, it is called cultivating a pure mind of discipline. Because of this mind, one can move towards Śīla-pāramitā (持戒波罗蜜, Perfection of Morality). If a practitioner knows that the mind is like a flame, without a root, and the Eight Winds (世间的八种境界: the eight worldly conditions: gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure) are also unreal. Therefore, regarding gain and loss, disgrace and fame, praise and ridicule, suffering and pleasure, constantly being self-aware and clear, not generating love or hatred. This is called cultivating steadfast patience. Because of this mind, one can move towards Kṣānti-pāramitā (忍辱波罗蜜, Perfection of Patience). If a practitioner knows that the mind is like a magical transformation. --------------------------------------------------------------------------------
Chinese
常自觉了。观行相续。不令懈怠放逸心生。是时名修精进之心。因此心故则能趣向毗梨耶波罗蜜。若行者知心如镜中像。一切所缘诸法皆无所有。于行住坐卧四威仪中。乱想不起假令失念寻即觉知。故妄波不起心常寂然。是时名修清净定心。因是心故。则能趣向禅波罗蜜。若行者了知心如虚空。六识所缘内外诸法。皆无所有。毕竟空寂善用无所得心破诸颠倒不得一切法不着一切法。了达一切法。是时名修正智慧心。因是心故。则能趣向般若波罗蜜。行者若不修如上六种向道。清净之心则不堪修甚深三昧。是故欲修觉意三昧者。应须善学如上六度方便。此六方便摄一切方便。若能善用调伏六蔽粗心令意柔软。然后审谛细心观察入正慧门。是名习学甚深三昧初心方便。 释觉意三昧明心相第四 问曰。行者欲入此三昧。当对几心相而观察之。答曰。诸经论中辩心相。各各不同今不具述。是中略明四种心相以为观境。何等为四。一者未念。二者欲念。三者念。四者念已。未念名心未起缘境欲念名心欲起缘境。念名缘境心满住。念已名缘境心满足已谢灭。问曰。心相众多。何以但举此四运心相答曰。此四运心相摄一切心。如缘恶法。未念恶法。欲念恶法。念恶法。念恶法已。如缘善法。未念善。欲念善念善念善已 现代汉语译本 常保持自觉。观察（自己的）行为持续不断，不让懈怠放逸的心产生。这时叫做修精进之心。因为这个心的缘故，就能趋向毗梨耶波罗蜜（Vīrya-pāramitā，精进到彼岸）。如果修行者知道心就像镜中的影像，一切所缘的诸法都没有实体。在行、住、坐、卧四种威仪中，乱想不生起，即使偶尔失去正念，也能立刻觉察到，所以虚妄的波浪不起，心常常寂静。这时叫做修清净定心。因为这个心的缘故，就能趋向禅波罗蜜（Dhyāna-pāramitā，禅定到彼岸）。如果修行者了知心就像虚空，六识所缘的内外诸法，都没有实体，毕竟空寂，善于运用无所得的心，破除各种颠倒，不执着一切法，了达一切法。这时叫做修正智慧心。因为这个心的缘故，就能趋向般若波罗蜜（Prajñā-pāramitā，智慧到彼岸）。修行者如果不修如上六种趋向菩提的清净之心，就不能修甚深的三昧（Samādhi，禅定）。所以想要修觉意三昧的人，应该好好学习如上六度（六波罗蜜）的方便法门。这六种方便法门涵盖了一切方便法门。如果能够善于运用，调伏六蔽（贪、嗔、痴、慢、疑、恶见）的粗糙心，使心意柔软，然后审慎仔细地观察，进入正慧之门。这叫做学习甚深三昧的初步方便。 释觉意三昧明心相第四 问：修行者想要进入这个三昧，应当观察几种心相？答：诸经论中辨析心相，各有不同，现在不全部叙述。这里简略地说明四种心相作为观照的对象。哪四种？一是未念，二是欲念，三是念，四是念已。未念，叫做心未起而缘境；欲念，叫做心将要起而缘境；念，叫做缘境之心圆满安住；念已，叫做缘境之心满足后谢灭。问：心相众多，为什么只举这四种运心相？答：这四种运心相涵盖了一切心。例如缘恶法，有未念恶法、欲念恶法、念恶法、念恶法已；例如缘善法，有未念善、欲念善、念善、念善已。
English
English version Always be consciously aware. Observe the continuity of actions, not allowing laziness and a dissipated mind to arise. This is called cultivating the mind of diligence. Because of this mind, one can approach Vīrya-pāramitā (perfection of diligence). If a practitioner knows that the mind is like an image in a mirror, and all phenomena that are objects of the mind have no substance, then in the four postures of walking, standing, sitting, and lying down, random thoughts do not arise. Even if mindfulness is lost, it is immediately recognized, so false waves do not arise, and the mind is always tranquil. This is called cultivating the mind of pure concentration. Because of this mind, one can approach Dhyāna-pāramitā (perfection of meditation). If a practitioner understands that the mind is like empty space, and all internal and external phenomena that are objects of the six consciousnesses have no substance, being ultimately empty and still, skillfully using the mind of non-attainment, breaking through all inversions, not grasping any dharma, and not being attached to any dharma, fully understanding all dharmas, this is called cultivating the mind of correct wisdom. Because of this mind, one can approach Prajñā-pāramitā (perfection of wisdom). If a practitioner does not cultivate the above six kinds of pure minds that lead to enlightenment, then they are not capable of cultivating profound Samādhi (meditative absorption). Therefore, those who wish to cultivate the Samādhi of Awakening Intent should diligently learn the above six perfections (Six Pāramitās) as skillful means. These six skillful means encompass all skillful means. If one can skillfully use them to tame the coarse mind of the six obscurations (greed, hatred, delusion, pride, doubt, and wrong views), making the mind gentle, and then carefully and attentively observe, entering the gate of correct wisdom, this is called learning the initial skillful means for profound Samādhi. Explanation of the Mind Aspects in the Samādhi of Awakening Intent, Chapter Four Question: When a practitioner wishes to enter this Samādhi, how many aspects of the mind should they observe? Answer: The various sutras and treatises discuss the aspects of the mind differently, so I will not describe them all here. Here, I will briefly explain four aspects of the mind as objects of contemplation. What are the four? First, un-thought; second, desire-thought; third, thought; and fourth, thought-past. 'Un-thought' means the mind has not yet arisen to grasp an object. 'Desire-thought' means the mind is about to arise to grasp an object. 'Thought' means the mind is fully dwelling on the object. 'Thought-past' means the mind has finished grasping the object and has ceased. Question: There are many aspects of the mind, why only mention these four moving aspects of the mind? Answer: These four moving aspects of the mind encompass all minds. For example, when grasping an evil dharma, there is un-thought of evil dharma, desire-thought of evil dharma, thought of evil dharma, and thought-past of evil dharma. Similarly, when grasping a good dharma, there is un-thought of good, desire-thought of good, thought of good, and thought-past of good. --------------------------------------------------------------------------------
Chinese
缘诸六尘及三毒等。一切烦恼乃至行住坐卧。言语饮食所作施为一切诸事。皆有如上。四相之心。及缘一切世间法。皆有如此四相之心。是故但说四种之相。以为观境靡所不摄。问曰何谓为相。答曰。揽而可别名为相。心识之法既无形质。若不约此四运之念分别则难可了知。若不可了知则不可观察。故须先以四相分别。若观分明了达此相非相。即入一相平等。问曰观欲念。念二运心相可尔。未念。未起则为无心。无心故则无相可分别。念已。已灭亦与无无异。无法即无相。云何可观。答曰。未念虽未起。而非毕竟无心。所以者何。譬如人未作。从有缘事即便作。作不可以未作故即便无人。若定无人后谁作。作以有未作人故。则后有作人心相。亦应如是因未念故得有欲念。若无未念之心。何得有欲念心耶。是故未念虽未起。不得言毕竟无也。汝言。念已心已灭则不可观者。是亦不然。念已。虽灭亦可观察。譬如人作竟不得言无人。若定无人者后谁更作。念已。心灭亦复如是。不得言永灭无心。若心灭已永灭者。则是断见说无因果。是故念已虽灭亦可得观。问曰。汝云何观心。若观过去心。过去心已过。若观未来心未来心未至。若观现在心现在心不住。若离三世则无有别心。更观何等心。答曰。汝问非也。若过去永灭毕竟 现代汉语译本 缘于六尘（色、声、香、味、触、法）以及三毒（贪、嗔、痴）等等。一切烦恼，乃至行住坐卧，言语饮食，所作所为一切诸事，都具有如上的四相（生、住、异、灭）之心。以及缘于一切世间法，都具有如此的四相之心。因此，只说四种相，就作为观境，没有不能涵盖的。问：什么是相？答：可以把握并加以区别的，就叫做相。心识之法既然没有形质，如果不凭借这四种运行的念头来分别，就难以了解。如果不能了解，就不能观察。所以必须先用四相来分别。如果观察分明，了达此相非相，就进入一相平等。问：观察欲念，念头和第二种运行的心相是可以的。未念，未起的时候，就是无心。无心，所以就没有相可以分别。念已，已经灭去，也和没有一样。没有法，就没有相，怎么可以观察？答：未念虽然未起，却并非毕竟无心。为什么呢？譬如人未作，从有缘的事就会去做。不能因为未作，就说没有人。如果一定没有人，后来谁来做？因为有未作的人，所以后来有作的人。心相也应该这样，因为有未念，才能有欲念。如果没有未念的心，怎么会有欲念的心呢？所以未念虽然未起，不能说毕竟没有。你说，念已，心已经灭去，就不可观察了，这也是不对的。念已，虽然灭去，也可以观察。譬如人作完了，不能说没有人。如果一定没有人，后来谁再做？念已，心灭也是这样，不能说永远灭去无心。如果心灭已永远灭去，这就是断见，说没有因果。所以念已，虽然灭去，也可以观察。问：你如何观心？如果观过去心，过去心已经过去。如果观未来心，未来心还没有到来。如果观现在心，现在心不能停留。如果离开三世（过去、现在、未来），就没有别的可以观的心了。还观什么心呢？答：你问的不对。如果过去永远灭去，毕竟