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大正藏第 85 册 No. 2819 诸经要抄 No. 2819 诸经要抄 诤。舍利弗。如是见人。我则不听出家受戒。舍利弗。如是见人。我则不听受一饮水以自供养。但勤修习无相三昧。于无相三昧亦取相。是人通达一切诸法相皆是一相。所谓无相。 佛藏经念佛品云 恶知识。 佛告舍利弗。若有比丘教余比丘。汝当念佛念法念僧念戒念施念天。唯爱涅槃毕竟清净。如是教者名为邪教。谓是正教而是邪教。舍利弗。如是教者名为恶知识。是人名为诽谤于我助于外道。亦为他人说邪道法。舍利弗。如是恶人我乃不听受一饮水以自供养。舍利弗。是念佛法断语言道过出诸念。不可得念是名念佛。舍利弗。一切诸念皆寂灭相。随顺是法。此即名为修习念佛。不可以色念佛。何以故。念色取相贪味为识。无形无色无缘无性。是名念佛。是故当知。无有分别无取无舍。是真念佛。 佛藏经念法品云 善知识。 舍利弗。是人尔时都无所有寂灭无性。不集诸相灭一切法。是则名为修习念佛。念佛名为破善不善一切觉观。无觉无观寂然无想。名为念佛。何以故。不应以觉观忆念诸佛。无觉无观名为清净念佛。舍利弗。随所念起一切诸想皆是邪见。舍利弗。随无所有 现代汉语译本 诤。舍利弗（Śāriputra，佛陀十大弟子之一）。像这样见解的人，我是不会允许他出家受戒的。舍利弗。像这样见解的人，我是不会允许他接受别人供养的一滴水的。只是勤奋地修习无相三昧（animitta-samādhi，不执着于任何表象的禅定）。对于无相三昧也执着于表象，这个人通达一切诸法的表象都是一个表象，所谓的无相。 《佛藏经》念佛品说：恶知识。 佛告诉舍利弗。如果有比丘教导其他比丘说：‘你应该念佛、念法、念僧、念戒、念施、念天，只爱涅槃（nirvāṇa，解脱），追求究竟的清净。’像这样教导的人，名为邪教。说是正教，其实是邪教。舍利弗。像这样教导的人，名为恶知识。这个人名为诽谤我，帮助外道，也为他人说邪道之法。舍利弗。像这样恶劣的人，我是不会允许他接受别人供养的一滴水的。舍利弗。这种念佛之法，断绝语言之道，超越一切念头，不可得念，这名为念佛。舍利弗。一切诸念都是寂灭之相，随顺这种法，这就名为修习念佛。不可以色（rūpa，物质）念佛。为什么呢？念色取着于表象，贪恋滋味，产生分别。无形无色，无所缘，无自性，这名为念佛。所以应当知道，没有分别，没有取舍，这是真正的念佛。 《佛藏经》念法品说：善知识。 舍利弗。这个人那时一无所有，寂灭无自性，不积聚诸相，灭除一切法，这便名为修习念佛。念佛名为破除善与不善的一切觉观。没有觉，没有观，寂然无想，名为念佛。为什么呢？不应该以觉观忆念诸佛。无觉无观，名为清净念佛。舍利弗。随着所念而生起的一切诸想，都是邪见。舍利弗。随着一无所有
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English version Contention. Śāriputra (one of the ten principal disciples of the Buddha). Such a person with such views, I would not allow him to become a monk and receive the precepts. Śāriputra. Such a person with such views, I would not allow him to receive even a sip of water as an offering. He only diligently cultivates the animitta-samādhi (tranquility without characteristics). If he grasps at characteristics even in animitta-samādhi, this person understands that all characteristics of all dharmas are one characteristic, which is called no-characteristic. The Nianfo (Recollection of the Buddha) Chapter of the Fo Zang Jing (Buddha-store Sutra) says: Evil teacher. The Buddha told Śāriputra: 'If there is a bhikṣu (monk) who teaches other bhikṣus, saying: 'You should be mindful of the Buddha, mindful of the Dharma, mindful of the Sangha (community), mindful of the precepts, mindful of giving, mindful of the devas (gods), only love nirvāṇa (liberation), and seek ultimate purity.' Such a teacher is called a heretical teaching. It is said to be the right teaching, but it is actually a heretical teaching. Śāriputra. Such a teacher is called an evil teacher. This person is slandering me, helping the heretics, and also speaking heretical Dharma to others. Śāriputra. Such an evil person, I would not allow him to receive even a sip of water as an offering. Śāriputra. This method of mindfulness of the Buddha cuts off the path of language, transcends all thoughts, and is unattainable in thought; this is called mindfulness of the Buddha. Śāriputra. All thoughts are the characteristic of quiescence. Following this Dharma is called cultivating mindfulness of the Buddha. One should not be mindful of the Buddha through rūpa (form). Why? Being mindful of form, one grasps at characteristics, craves flavors, and generates discrimination. Without form, without color, without conditions, without nature, this is called mindfulness of the Buddha. Therefore, you should know that without discrimination, without grasping, without rejection, this is true mindfulness of the Buddha.' The Nianfa (Recollection of the Dharma) Chapter of the Fo Zang Jing (Buddha-store Sutra) says: Good teacher. Śāriputra. At that time, this person is completely without anything, quiescent and without self-nature, not accumulating characteristics, extinguishing all dharmas; this is called cultivating mindfulness of the Buddha. Mindfulness of the Buddha is called breaking all perceptions and observations of good and non-good. Without perception, without observation, silent and without thought, this is called mindfulness of the Buddha. Why? One should not recollect the Buddhas with perception and observation. Without perception and observation is called pure mindfulness of the Buddha. Śāriputra. All thoughts that arise with what is being recollected are all wrong views. Śāriputra. Along with nothing whatsoever --------------------------------------------------------------------------------
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无觉无观无生无灭。通达是者名为念佛。如是念中无贪无著。无逆无顺。无名无相。无想无语。乃名念佛。是中乃无微细小念。何况粗身口意业。无身口意业处。无念无分别。空寂无性灭诸觉观。是名念佛。汝念佛时莫取小想莫生戏论。莫有分别。何以故。是法皆空无有体性。不可念一相。所谓无名。是名真实念佛。何以故。如来不名为色。不名为想。不名为念。不名为分别。不逆不顺不取不舍。非定非慧。是人于佛犹尚不得。何况于念。舍利弗。如是教者名善知识。若人成就如是相者。世间希有。得不颠倒真实见故。是为正见。复次舍利弗。正见者。名为正作正行正道正解。无有颠倒如实而见。是故如来说名正见。若生我想人想众生想者。当知。是人皆是邪行。 佛藏经云 恶知识。 舍利弗。人以清净信等诸根出家学道。遇恶知识。恶知识者。常好调戏轻躁无羞。言语散乱不摄诸根。心不专一痴如白羊。亲近如是恶知识者。失须陀洹果斯陀含阿那含果阿罗汉果。乃至失于生天之乐。况涅槃道。舍利弗。是人随恶知识。若生人中父母生离死亡丧失。亲里衰恼国土破坏。生八难中舍于乐处。遇恶知识生无佛处。若值佛世目不喜见。不喜闻法。不与佛众而和合。 念诵结护法普通诸部 三藏金 现代汉语译本： 无觉无观，无生无灭。通达这个道理的人，才叫做念佛。像这样念佛时，心中没有贪婪，没有执着，没有违逆，没有顺从，没有名称，没有相状，没有思虑，没有言语，这才叫做念佛。在这种状态中，甚至连细微的念头都没有，更何况是粗大的身口意行为？没有身口意行为的处所，没有念头，没有分别，空寂无性，灭除一切感觉和观察，这才叫做念佛。你念佛的时候，不要产生狭隘的想法，不要生出戏论，不要有分别心。为什么呢？因为一切法都是空性的，没有实体，不可执着于单一的相状，所谓的无名，才是真正的念佛。为什么呢？如来不可以用色来称呼，不可以用想来称呼，不可以用念来称呼，不可以用分别来称呼，不违逆，不顺从，不取，不舍，不是定，不是慧。这样的人对于佛尚且无法把握，更何况是念头呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）。像这样教导的人，才叫做善知识。如果有人成就了这样的相状，在世间是很少见的，因为他得到了不颠倒的真实见解，这就是正见。 进一步说，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），正见就是正确的作为，正确的行为，正确的道路，正确的理解，没有颠倒，如实地观察。所以如来说这是正见。如果产生我执、人执、众生执，要知道，这样的人都是邪行。 《佛藏经》说：恶知识。 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），如果有人以清净的信心等诸根出家学道，却遇到了恶知识。恶知识常常喜欢调戏，轻浮急躁，没有羞耻心，言语散乱，不能收摄诸根，心不专一，愚痴得像白羊。亲近这样的恶知识，会失去须陀洹果（Srota-āpanna，入流果），斯陀含果（Sakṛdāgāmin，一来果），阿那含果（Anāgāmin，不还果），阿罗汉果（Arhat，无学果），甚至失去生天的快乐，更何况是涅槃之道。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），这样的人跟随恶知识，如果转生为人，会遭遇父母生离死别，亲戚衰败，国土破坏，生于八难之中，舍弃快乐的地方。遇到恶知识，会生在没有佛法的地方。如果遇到佛出世，眼睛也不喜欢看到，不喜欢听闻佛法，不与佛的僧团和合。 念诵结护法普通诸部 三藏金
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English version: Without sensation or observation, without arising or ceasing. One who understands this is called 'mindfulness of the Buddha'. In such mindfulness, there is no greed, no attachment, no opposition, no compliance, no name, no form, no thought, no speech; this is called 'mindfulness of the Buddha'. Within this, there is not even the slightest subtle thought, let alone the gross actions of body, speech, and mind. There is no place for actions of body, speech, and mind; without thought, without discrimination, empty and still, without nature, extinguishing all sensations and observations, this is called 'mindfulness of the Buddha'. When you are mindful of the Buddha, do not grasp at small thoughts, do not generate frivolous discussions, do not have discriminations. Why? Because all dharmas are empty, without inherent existence, not to be fixated on a single aspect, what is called 'without name' is true mindfulness of the Buddha. Why? The Tathagata (如来，Tathāgata, 'Thus Gone One', an epithet of the Buddha) is not called 'form', is not called 'thought', is not called 'mindfulness', is not called 'discrimination', neither opposing nor complying, neither grasping nor abandoning, neither samadhi nor wisdom. Such a person cannot even grasp the Buddha, let alone mindfulness. Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), one who teaches in this way is called a 'good friend'. If a person achieves such characteristics, it is rare in the world, because they have obtained an undeluded, true view; this is called 'right view'. Furthermore, Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), 'right view' is called 'right action, right conduct, right path, right understanding', without delusion, seeing things as they truly are. Therefore, the Tathagata (如来，Tathāgata, 'Thus Gone One', an epithet of the Buddha) calls this 'right view'. If one generates thoughts of 'I', 'person', or 'sentient being', know that such a person is engaged in wrong conduct. The *Buddha-garbha Sutra* says: 'Evil friends'. Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), if a person leaves home to study the Way with pure faith and other faculties, but encounters evil friends. Evil friends are always fond of teasing, frivolous, and without shame, their speech is scattered, they do not restrain their faculties, their minds are not focused, and they are as foolish as white sheep. Approaching such evil friends, one will lose the fruit of Srota-āpanna (须陀洹果，Srota-āpanna, 'stream-enterer'), Sakṛdāgāmin (斯陀含果，Sakṛdāgāmin, 'once-returner'), Anāgāmin (阿那含果，Anāgāmin, 'non-returner'), and Arhat (阿罗汉果，Arhat, 'worthy one', one who has attained nirvana), and even lose the joy of being born in the heavens, let alone the path to Nirvana. Śāriputra (舍利弗，Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), such a person, following evil friends, if reborn as a human, will experience separation from parents through birth or death, loss, decline of relatives, and destruction of the country, being born into the eight difficulties, abandoning places of joy. Encountering evil friends, one will be born in places where there is no Buddha. If one encounters a Buddha in the world, one's eyes will not delight in seeing him, one will not delight in hearing the Dharma, and one will not be in harmony with the Buddha's Sangha. Common Recitation, Binding, and Protection Methods of Various Sections Tripitaka Gold -------------------------------------------------------------------------------- 刚智授与灌顶弟子
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凡欲念诵先须护身结界澄想。观察本尊圣者。起慈悲心愍念有情。发大誓愿回向菩提。方可念诵。持四种念珠作四种念诵。一者音声念诵。二者金刚念诵。合口动舌点诵是。三者三摩地念诵。心念是也。四者真实念诵。如字义修行是也。能令行者速证无上菩提。具一切智。此心真言。是一切诸佛第一义。真如智中流出。非是作法显现。如巧色摩尼能满诸愿。一切诸佛同声共说。思惟之时。唯是明朗亦不见身之与心。况无一物法非空故。若久能熟当自证智。作是观时。诵密言曰。 念此明者。即能证入一切灌顶曼荼罗位。于诸菩萨秘密法门随意无碍。作是观时不复延促。务在证入。若能一一与心相应方大成就。一切时处作意任运相应。无所挂碍。一切妄想贪瞋痴等。不假断除自然不起性常清净。此真实法门。是一切众生自性清净心名为圆镜智。上从诸佛下至众生。悉皆同等无有增减。但为无明妄想所覆。令其法体不得显现。作是观者便证解脱一切智三昧。名为地前三贤位。所有动作任运相应。自然进入初地生大欢喜。所以然者。以观月为方便。具有三义。一月清净义。离贪欲垢故。二者清净源义。离贪嗔热恼故。三者光明义。离愚痴故。所以取月为喻亦莫作月解。世间者四大所成毕竟破 现代汉语译本 刚智授予灌顶弟子 凡是想要念诵，首先必须护身结界，澄净思绪，观察本尊圣者，生起慈悲心怜悯众生，发起宏大誓愿回向菩提，才可以开始念诵。持用四种念珠，进行四种念诵。第一种是音声念诵，第二种是金刚念诵（合口动舌点诵），第三种是三摩地念诵（心念），第四种是真实念诵（如字义修行）。这能使修行者迅速证得无上菩提，具足一切智慧。此心真言，是一切诸佛第一义，从真如智中流出，并非是作法显现。如同巧妙的如意宝珠能满足各种愿望，一切诸佛都异口同声地说。思惟之时，唯有明朗，也看不见身与心，何况没有一物，法本非空。如果长期能够熟练，自然会证得智慧。作这种观想时，诵念密言说： 念诵此明咒的人，就能证入一切灌顶曼荼罗（mandala，坛城）之位，对于诸菩萨的秘密法门，可以随意运用，毫无障碍。作这种观想时，不必在意时间长短，务必在于证入。如果能够一一与心相应，才能获得大的成就。一切时处，作意任运相应，没有任何挂碍。一切妄想、贪嗔痴等，不必刻意断除，自然不会生起，本性常保清净。这真实法门，是一切众生自性清净心，名为圆镜智。上至诸佛，下至众生，都完全相同，没有增减。只是因为无明妄想所覆盖，使得法体无法显现。作这种观想，便能证得解脱一切智三昧（samadhi，三昧），名为地前三贤位。所有动作任运相应，自然进入初地，生起大欢喜。之所以如此，是因为以观月作为方便，具有三重意义：一是月亮的清净之义，远离贪欲垢染；二是清净的源头之义，远离贪嗔热恼；三是光明之义，远离愚痴。所以取月亮作为比喻，也不要执着于月亮本身。世间之物由四大（地、水、火、风）所成，终究会破灭。