坐禪修覺意
Sitting Meditation and Cultivating Awakening
復次修法念處。應勤坐禪。久久修習。得一切定解脫三昧如意神通。發願誓度一切眾生。先觀眾生感聞何法而得入道。若修多羅。若優婆提舍。若毘尼。若阿毘曇。若布施戒忍辱精進禪定智慧。若說三毒對治之法。若四大。若五陰。若十二入十八界。若十二因緣。若四念處。若四禪。若四真諦。若不說法直現神通。若疾是遲是處非處。如是各各感聞。不同色像音聲。名字差別。各各不同。皆得聖道。或有眾生。不可教化。假使說法神通變化無如之何。或有眾生。若先說法。及現神通。不能生信。要先同事自恣五欲。及餘方便破戒之事。欲心得息。隨應說法。即可得道。如是觀竟。示諸眾生。一切世事。應可度者。乃得見耳。餘人不見。如是籌量。觀弟子心。而為說法。是名好說法。不令著機。十號中名修伽陀佛。如是觀察入初禪。初禪起入二禪。二禪起入三禪。三禪起入四禪。四禪起入四空定。四空定入滅受想定。滅受想定起住第四禪。觀四念處。入法念處三昧如意神通。十方世界六種震動。放大光明。遍照十方。諸大菩薩三界人天悉來集會。四念處力。能令大眾各見世界淨穢不等。各不相知。現不思議神通變化無量種異。感見佛身。亦復如是。於一法門。無量名字。差別不等。現無量身。為眾說法。各不相知。獨見一佛。一念心中一時說法。見聞雖復各不同。得道無二。只是一法。是名菩薩法自在三昧。法念處成就故。三十七品亦在其中。但法念處為主。獨稱其名。總說法念處竟。
Next, in cultivating the Mindfulness of Mental Objects, one should diligently practice seated meditation. Through prolonged practice, one attains all states of meditative absorption, liberation, the samadhi of unhindered mental power, and wish-fulfilling spiritual powers. One then makes a vow to liberate all beings. First, observe what teaching beings are sensitive to—what will guide them onto the Path. Is it a sutra, a commentary, the monastic code, a philosophical treatise? Is it the practice of generosity, moral discipline, patience, effort, meditation, or wisdom? Is it a teaching on the antidotes to the three poisons, or on the four elements, the five aggregates, the twelve sense-fields, the eighteen elements, the twelve links of dependent origination, the four foundations of mindfulness, the four states of meditation, or the Four Noble Truths? Or should one manifest spiritual powers directly without speaking? Does this teaching come quickly or slowly? What is correct and what is false? Beings are stimulated in different ways. Their forms, voices, and names differ, and each attains the sacred path in their own way.
Some beings are incorrigible. Even if you explain the Dharma and display miraculous powers, it has no effect on them. Others cannot develop faith even after hearing the Dharma or witnessing spiritual powers. With them, you must first share worldly pleasures and enjoy the five sensual desires. You may even need to engage in other expedient methods involving the breaking of precepts. Only when their restless minds have calmed can you speak the Dharma to them in a suitable way, and then they will attain the path.
After observing in this way, you reveal all worldly matters to beings. Only those who are ready to be liberated will see it; others will not. Having weighed this carefully and observed the minds of your students, you then expound the Dharma for them. This is called skillful teaching—not causing them to cling to speculative views. Such a one is called the Sugata Buddha, one of the Ten Epithets.
Thus observing, one enters the first stage of meditation. Arising from the first stage, one enters the second; arising from the second, one enters the third; arising from the third, one enters the fourth. Arising from the fourth, one enters the four formless states. Arising from the formless states, one enters the state of cessation of perception and feeling. From the state of cessation, one abides in the fourth stage of meditation. There, one observes the four foundations of mindfulness and enters the samadhi of Mindfulness of Mental Objects and the unhindered spiritual powers.
The worlds in all ten directions quake in six ways. A brilliant light shines throughout the ten directions. All great Bodhisattvas and beings in the three realms—desire, form, and formlessness—gather together. The power of the Mindfulness of Mental Objects enables the assembly to each see the worlds as pure or impure, without knowing one another's vision. The Buddha displays inconceivable spiritual powers and transformations in countless different ways. Their visions of the Buddha's body are also like this. Within a single Dharma gate, there are countless names, each different. The Buddha manifests countless bodies to teach the Dharma to the assembly. Each being is unaware of the others, seeing only one Buddha. In a single moment of thought, the Buddha expounds the Dharma at once. Though what is seen and heard differs for each, the attainment of the path is one and the same. There is only one Dharma. This is called the Bodhisattva's Samadhi of Spiritual Freedom in the Dharma.
Because of the perfection of the Mindfulness of Mental Objects, all thirty-seven factors of enlightenment are also contained within it. But the Mindfulness of Mental Objects is the primary focus, so this Samadhi alone bears its name. This concludes the general explanation of the Mindfulness of Mental Objects.
諸法無諍三昧法門卷下
Chapter 2 of the Dharma Gate of Non-Contention and Samadhi