Saṃyukta Āgama (369)

Original text: 如是我闻。一时。佛住舍卫国祇树给孤独园。尔时。世尊告诸比丘。昔者毗婆尸佛未成正觉时。住菩提所。不久成佛。诣菩提树下。敷草为座。结跏趺坐。端坐正念。一坐七日。于十二缘起逆顺观察。所谓此有故彼有。此起故彼起。缘无明行。乃至缘生有老死。及纯大苦聚集。纯大苦聚灭。彼毗婆尸佛正坐七日已。从三昧觉。说此偈言。 

Explanation: The World-Honored One told the bhikṣus: In the past, when Vipaśyin Buddha had not yet attained perfect enlightenment, he dwelt at the place of bodhi, and soon he would become a Buddha. He went to the Bodhi tree, spread grass as a meditation seat, sat cross-legged, sat upright with mindfulness, and sat for seven days in one sitting. He contemplated the twelve links of dependent origination in both reverse and forward order—that is, when this exists, that exists; when this arises, that arises. Ignorance conditions volitional formations, and so on, down to birth conditioning aging and death, together with the gathering of the entire great mass of suffering and the cessation of the entire great mass of suffering. After Vipaśyin Buddha had sat upright for seven days, he arose from samādhi and spoke the following verse. Whether it is the Buddhas of the ten directions, the great bodhisattvas of the ten directions, or the pratyekabuddhas, when they contemplate the twelve links of dependent origination, they all raise contemplation within profound meditative concentration (dhyāna); they all have a samādhi state of meditative concentration, and only then can their contemplative practice (vipaśyanā-caryā) be accomplished, thereby realizing it in actual practice and attaining a liberated samādhi state, with the equal cultivation of Samādhi and Prajñā. The realization of any dharma gate is accomplished through contemplative cultivation within profound meditative concentration; without departing from precepts and concentration, one realizes the wisdom of samādhi. Without meditative concentration, one cannot genuinely engage in contemplative practice, and thus cannot realize it in actual practice. Therefore, do not misunderstand and say that the Buddhas, bodhisattvas, pratyekabuddhas, and arhats realized the twelve links of dependent origination, or the Four Noble Truths, or seeing the true mind and one's nature, through inference. When the sages realized the Buddha-dharma, without exception it was within meditative concentration; without exception they possessed meditative concentration in full; not a single one relied on inference or on emotional thought and intellectual interpretation to interpret the Buddha-dharma intellectually. 

原文：如此诸法生 梵志勤思禅 

            永离诸疑惑 知因缘生法 

            若知因生苦 知诸受灭尽 

            知因缘法尽 则知有漏尽 

            如此诸法生 梵志勤思禅 

            永离诸疑惑 知有因生苦 

            如此诸法生 梵志勤思禅 

            永离诸疑惑 知诸受灭尽 

            如此诸法生 梵志勤思禅 

            永离诸疑惑 知因缘法尽 

            如此诸法生 梵志勤思禅 

            永离诸疑惑 知尽诸有漏 

            如此诸法生 梵志勤思禅 

            普照诸世间 如日住虚空 

            破坏诸魔军 觉诸结解脱。 

佛说此经已。诸比丘闻佛所说。欢喜奉行。 

Explanation: How were all these dharmas born? The brahmin diligently deliberated (manana) within meditative concentration, and finally his deliberation reached thorough understanding, forever departing from all doubts, with mind opened and understanding resolved, realizing in actual practice that all are dharmas born of causes and conditions. If one can realize that various causes and conditions give rise to birth, aging, sickness, death, sorrow, grief, suffering, and distress (śoka-parideva-duḥkha-daurmanasyopāyāsa), and realizes that all feelings have ceased, and also realizes that all dharmas born of causes and conditions have ceased, at that time one attains the superknowledge of the exhaustion of outflows (āsrava-kṣaya-abhijñā), and all afflictive outflows are severed. These dharmas born of causes and conditions—the brahmin diligently deliberated upon them within meditative concentration, and with his wisdom he universally illuminated all worlds, like the sun abiding in space, destroying all the armies of Māra, awakening to all dharmas, severing the knots of affliction, and attaining everlasting liberation.