治禪病祕要法 2.38

2.38

「爾時，釋迦牟尼佛告言：『法子！色、受、想、行、識，苦、空、無常、無我，汝當諦觀。』又為廣說空、無相、無作、無願，說身空寂、四大無主、五陰無家，畢竟寂滅，同於虛空。因是即悟無常壞世間，觀四真諦；五出入息頃破二十億烔然之結成須陀洹；十出入息頃免諸欲流，成斯陀含；十出入息頃斷諸鈍使、欲色界使、諸結根本，不還欲界，成阿那含；於十息頃遊戲空法，心無繫礙，住三十四心相應、解脫十根本不滅不壞、摧九十八使山。大勇猛將、慧光法幢從四方至，金剛寶座從下方出，共相掁觸演說空法；五金剛輪住左膝邊，自然演說九無礙、八解脫法；過去聲聞皆入毘琉璃三昧住立其前；釋迦牟尼佛廣為宣說金剛譬定境界義味。於是，寂然不見身心，入金剛三昧。從金剛三昧起，結使山崩、煩惱根絕、無明河竭、老死奴滅，於生分永盡、梵行已立，如煉真金不受諸欲、所作已辦，是名大阿羅漢。

"At that time, Śākyamuni Buddha addresses him, saying: 'Son of the Dharma! Form, feeling, perception, volitional formations, and consciousness are suffering, empty, impermanent, and non-self; you should contemplate them carefully.' He also expounds to him at length emptiness, signlessness, non-action, and wishlessness, stating that the body is empty and quiescent, the four great elements have no master, and the five aggregates have no home, being ultimately extinguished and quiescent, identical to empty space. Due to this, he instantly awakens to the impermanence and destruction of the world, and contemplates the four true truths; within the span of five inhalations and exhalations, he breaks twenty billion blazing fetters and becomes a srotāpanna; within the span of ten inhalations and exhalations, he escapes the currents of desire and becomes a sakṛdāgāmin; within the span of ten inhalations and exhalations, he severs the dull afflictions, the afflictions of the desire and form realms, and the roots of all fetters, no longer returning to the desire realm and becoming an anāgāmin; within the span of ten breaths, he disports in the empty Dharma, his mind without attachment or hindrance, abiding in the thirty-four mental states, liberation from the ten roots without destruction or decay, crushing the mountain of ninety-eight latent afflictions. Great, valiant generals and wisdom-light Dharma banners arrive from the four directions; vajra jewel thrones emerge from below, bumping against one another and expounding the empty Dharma; five vajra wheels abide beside his left knee, naturally expounding the nine unimpeded paths and the eight liberations; past śrāvakas all enter the vaiḍūrya samādhi and stand before him; Śākyamuni Buddha widely proclaims for him the realms, meanings, and tastes of the vajropama-samādhi. Thereupon, quiescently seeing neither body nor mind, he enters the vajra samādhi. Arising from the vajra samādhi, the mountain of fetters collapses, the roots of defilements are cut off, the river of ignorance dries up, and the servant of aging and death is extinguished; rebirth is completely exhausted, the holy life is established, like refined pure gold untainted by desires, and what was to be done has been done—this is called a great arhat.