行品第二
Chapter 2: Practice
佛告颰陀和菩薩：「若有菩薩所念現在定意向十方佛，若有定意，一切得菩薩高行。
The Buddha told Bodhisattva Bhadrapala: “If a bodhisattva’s mind is settled and focused on the present, with intention directed toward the Buddhas in the ten directions, and if that mind is truly concentrated, then that bodhisattva will attain all the highest practices.”
「何等為定意？從念佛因緣，向佛念，意不亂，從得黠，不捨精進。與善知識共行空——除睡眠不聚會——避惡知識，近善知識，不亂精進。飯知足、不貪衣、不惜壽命，孓身避親屬、離鄉里，習等意、得悲意，心護行，棄蓋習禪。不隨色、不受陰、不入衰，不念四大、不失意、不貪性，解不淨。不捨十方人、活十方人，十方人計為是我所、十方人計為非我所。一切欲受，不貿戒，習空行，欲諷經。不中犯戒、不失定意、不疑法、不諍佛、不却法、不亂比丘僧。離妄語，助道德家，避癡人世間語，不喜不欲。
What is steadfast concentration? It comes from the mindfulness of the Buddha. Because of this connection, one turns toward the thought of the Buddha, and the mind is not scattered. From this comes wisdom, and one does not abandon diligent effort. One walks in emptiness together with good spiritual friends, sleeping little and avoiding gatherings, staying away from bad spiritual friends and drawing close to good ones, cultivating an unwavering diligence. One is content with enough food, not attached to clothing, and unconcerned about life itself. Living alone, one avoids relatives and leaves one's hometown. One practices even-mindedness, cultivates compassion, and guards the mind in all actions. One abandons the hindrances and practices meditation. One does not follow after forms, does not grasp at sensations, does not enter into decline, does not dwell on the four elements, does not lose mindfulness, does not cling to dispositions, and understands impurity. One does not abandon the people of the ten directions but helps them live. One regards the people of the ten directions as neither entirely "mine" nor entirely "not mine." One accepts all states of existence without bargaining over precepts. One practices the activity of emptiness and desires to recite the scriptures. One does not break the precepts in the middle, does not lose steady concentration, does not doubt the teachings, does not quarrel with the Buddha, does not reject the Dharma, and does not disturb the community of monks. One abandons false speech, supports those on the path of virtue, avoids the worldly talk of the ignorant, and does not delight in or desire it.
「聞道語，具欲聞亦喜。從因緣畜生生，不欲聞六味。習為五習，為離十惡；為習十善，為曉九惱；行八精進、捨八懈怠，為習八便；為習九思，八道家念。又不著禪聞，不貢高、棄自大，聽說法、欲聞經、欲行法，不隨歲計、不受身想。離十方人，不欲受、不貪壽，為了陰不隨惑，為不隨所有求無為。不欲生死、大畏生死，計陰如賊、計四大如蛇，十二衰計空。久在三界不安隱，莫忘得無為。不欲貪欲，願棄生死；不隨人諍，不欲墮生死。
One who hears the teaching and wishes to listen finds joy. They are born from causes and conditions, from living beings; they do not wish to taste the six flavors. They cultivate the five practices, and to move away from the ten evils; to cultivate the ten goods, to understand the nine troubles; to practice the eight kinds of diligent effort, to abandon the eight kinds of laziness, to cultivate the eight ways of expediency; to cultivate the nine contemplations, and the eight thoughts of the path. They are not attached to meditation or learning, do not act arrogant, cast off conceit, listen to the Dharma, desire to hear the sutras, wish to practice the Dharma, do not follow the reckoning of years, do not cling to the perception of the body. They depart from the people of the ten directions, do not wish to grasp, do not crave long life. To be free from the aggregates, they do not follow delusion; to not follow any possession, they seek the Unconditioned. They do not desire birth-and-death, they greatly fear birth-and-death; they regard the aggregates as thieves, regard the four elements as snakes, regard the twelve sense-fields as empty. Having long been in the Three Realms without safety or peace, do not forget to attain the Unconditioned. They do not desire craving, they wish to abandon birth-and-death; they do not join in disputes, they do not wish to fall into birth-and-death.
「常立佛前，受身計如夢。以受信不復疑，意無有異，一切滅思想——過去事、未來事、今現在事等意。
"Always stand before the Buddha, understanding that the body is like a dream. With complete faith and without doubt, the mind remains unwavering. Let go of all thoughts—of the past, the future, and the present—treating them with equanimity."
「常念諸佛功德，自歸為依佛，定意得自在，不隨佛身相法。一切一計不與天下諍，所作不諍，從因緣生受了。從佛地度，得可法中，法中得下，以了空意計人，亦不有、亦不滅。自證無為，𭶑眼以淨，一切不二覺，意不在中邊。一切佛為一念入，無有疑𭶑、無有能呵。自得曉覺意故，佛𭶑不從他人待。得善知識計如佛，無有異意。一切在菩薩，無有離時，縱一切魔不能動；一切人如鏡中像，見一切佛如晝；一切從法行，為入清淨菩薩行如是。」
Always mindful of the Buddhas' merits, I take refuge in the Buddha as my own guide. With a settled mind, I find true freedom—not clinging to the Buddha's physical form or attributes. I make no judgments, and I contend with no one in the world. My actions do not create conflict, for they arise from causes and conditions.
Crossing over through the Buddha's ground, I enter what is truly worthy. Within this path, I humble myself, understanding emptiness: people are neither truly existent nor truly extinguished. I directly realize the unconditioned, and with clear, penetrating vision, I see that all things are not two—the awakened mind dwells neither within nor beyond.
All Buddhas are contained in a single thought, and in this there is no doubt, no darkness, and nothing to criticize. Because I have awakened on my own, this wisdom is not borrowed from another. I regard a true spiritual friend as a Buddha, with no difference in my heart.
Everything rests in the bodhisattva's way, never apart from it. Even all the demons cannot shake me. All beings are like reflections in a mirror; I see all Buddhas as clearly as an image. Everything unfolds through the Dharma, and this is how I enter the pure bodhisattva path.
佛言：「持是行法故致三昧，便得三昧現在諸佛悉在前立。何因致現在諸佛悉在前立三昧？如是，颰陀和！其有比丘、比丘尼、優婆塞、優婆夷，持戒完具，獨一處止，心念西方阿彌陀佛今現在。隨所聞，當念去是間千億萬佛剎，其國名須摩提，在眾菩薩中央說經，一切常念阿彌陀佛。」
佛告颰陀和：「譬如人臥出於夢中，見所有金銀、珍寶、父母、兄弟、妻子、親屬、知識，相與娛樂，喜樂無輩。其覺已為人說之，後自淚出，念夢中所見。如是，颰陀和！菩薩若沙門白衣所聞西方阿彌陀佛剎，當念彼方佛，不得缺戒，一心念——若一晝夜、若七日七夜——過七日以後見阿彌陀佛，於覺不見，於夢中見之。譬如人夢中所見，不知晝、不知夜，亦不知內、不知外，不用在冥中故不見、不用有所蔽礙故不見。
「如是，颰陀和！菩薩心當作是念。
「時諸佛國界名大山須彌山，其有幽冥之處悉為開闢，目亦不蔽、心亦不礙。是菩薩摩訶薩，不持天眼徹視、不持天耳徹聽、不持神足到其佛剎、不於是間終生彼間佛剎乃見，便於是間坐見阿彌陀佛，聞所說經悉受得，從三昧中悉能具足，為人說之。
「譬若有人聞墮舍利國中有婬女人名須門，若復有人聞婬女人阿凡和梨，若復有人聞優陂洹作婬女人。是時各各思念之。其人未曾見此三女人，聞之婬意即為動，便於夢中各往到其所。是時三人皆在羅閱祇國同時念，各於夢中到是婬女人所與共棲宿，其覺已各自念之。」
佛告颰陀和：「我持三人以付，若持是事為人說經，使解此慧至不退轉地得無上正真道，然後得佛號曰善覺。如是，颰陀和！菩薩於是間國土聞阿彌陀佛，數數念，用是念故見阿彌陀佛。見佛已從問：『當持何等法生阿彌陀佛國？』爾時，阿彌陀佛語是菩薩言：『欲來生我國者，常念我，數數常當守念，莫有休息，如是得來生我國。』」
佛言：「是菩薩用是念佛故，當得生阿彌陀佛國。常當念如是佛身有三十二相悉具足，光明徹照，端正無比。在比丘僧中說經，說經不壞敗色。何等為不壞敗色？痛痒、思想，生死、識、魂神，地、水、火、風，世間、天上——上至梵摩訶梵——不壞敗色。用念佛故得空三昧，如是為念佛。」
佛告颰陀和：「菩薩於三昧中誰當證者？我弟子摩訶迦葉、因坻達菩薩、須真天子及時知是三昧者，有行得是三昧者是為證。何等為證？證是三昧知為空定。」
佛告颰陀和：「乃往去時有佛名須波日。時有人行出入大空澤中，不得飲食，飢渴而臥出，便於夢中得香甘美食，飲食已。其覺腹中空，自念：『一切所有皆如夢耶？』」
佛言：「其人用念空故，便逮得無所從生法樂，即逮得阿惟越致。如是，颰陀和！菩薩其所向方聞現在佛，常念所向方，欲見佛即念佛，不當念有，亦無我所立。如想空當念佛立，如以珍寶倚琉璃上，菩薩如是見十方無央數佛清淨。譬如人遠出到他郡國，念本鄉里、家室、親屬、財產。其人於夢中歸到故鄉里，見家室、親屬，喜共言語。於夢中見以，覺為知識說之：『我歸到故鄉里，見我家室親屬。』」
佛言：「菩薩如是其所向方聞佛名，常念所向方欲見佛，菩薩一切見佛，如持珍寶著琉璃上。譬如比丘觀死人骨著前，有觀青時、有觀白時、有觀赤時、有觀黑時。其骨無有持來者、亦無有是骨、亦無所從來，是意所作想有耳。菩薩如是持佛威神力於三昧中立，在所欲見何方佛，欲見即見。何以故如是？颰陀和！是三昧佛力所成。持佛威神於三昧中立者有三事：持佛威神力、持佛三昧力、持本功德力，用是三事故得見佛。譬若，颰陀和！年少之人端正姝好，莊嚴已，如持淨器盛好麻油、如持好器盛淨水、如新磨鏡、如無瑕水精，欲自見影，於是自照悉自見影。云何，颰陀和！其所麻油、水鏡、水精，其人自照，寧有影從外入中不？」
颰陀和言：「不也。天中天！用麻油、水精、水鏡淨潔故，自見其影耳。其影亦不從中出、亦不從外入。」
佛言：「善哉善哉！颰陀和！如是，颰陀和！色清淨，所有者清淨，欲見佛即見。見即問，問即報，聞經大歡喜，作是念：『佛從何所來？我為到何所？』自念：『佛無所從來，我亦無所至。』自念：『三處——欲處、色處、無想處——是三處意所為耳。我所念即見，心作佛、心自見，心是佛、心是怛薩阿竭，心是我身，心見佛，心不自知心、心不自見心，心有想為癡、心無想是泥洹。是法無可樂者，皆念所為，設使念為空耳，設有念者亦了無所有。』如是，颰陀和！菩薩在三昧中立者所見如是。」
佛爾時頌偈曰：
「心者不知心， 有心不見心，
心起想則癡， 無想是泥洹。
是法無堅固， 常立在於念，
以解見空者， 一切無想念。