T15n0614_坐禪三昧經
大正藏第 15 冊 No. 0614 坐禪三昧經
No. 614
◎坐禪三昧經卷上
姚秦三藏鳩摩羅什譯
導師說難遇， 聞者喜亦難； 大人所樂聽， 小人所惡聞。 眾生可愍傷， 墜老死險路； 野人恩愛奴， 處畏癡不懼。 世界若大小， 法無有常者； 一切不久留， 暫現如電光。 是身屬老死， 眾病之所歸； 薄皮覆不凈， 愚惑為所欺。 汝常為老賊， 吞滅盛壯色； 如華鬘枯朽， 毀敗無所直。 頂生王功德， 共釋天王坐； 報利福弘多， 今日悉安在？ 此王天人中， 欲樂具為最； 死時極苦痛， 以此可悟意。 諸欲初軟樂， 后皆成大苦； 亦如怨初善， 滅族禍在後。 是身為穢器， 九孔常流惡； 亦如那利瘡， 絕治于醫藥。 骨車力甚少， 筋脈纏識轉； 汝以為妙乘， 忍著無羞恥。 死人所聚處， 委棄滿塳間； 生時所保惜， 死則皆棄捐。 常當念如是， 一心觀莫亂； 破癡倒黑暝， 執炬以明觀。 若舍四念止， 心無惡不造； 如象逸無鉤， 終不順調道。 今日營此業， 明日造彼事； 樂著不
【現代漢語翻譯】 現代漢語譯本 《坐禪三昧經》捲上
姚秦三藏鳩摩羅什譯
導師（指引者）難得一遇，聽聞者心生歡喜也很難； 大人們樂於聽聞佛法，小人們卻厭惡聽聞。 眾生實在可憐可嘆，墜入衰老死亡的危險道路； 如同無知的鄉野之人，被恩愛所奴役，身處恐懼和愚癡中卻不害怕。 世界無論大小，萬法都沒有永恒不變的； 一切事物都不會長久停留，短暫顯現如同閃電的光芒。 這個身體終將衰老死亡，是各種疾病的歸宿； 一層薄皮覆蓋著不潔之物，愚昧的人卻被它所欺騙。 你（指衰老）常常像強盜一樣，吞噬美好的青春容顏； 如同花環枯萎腐朽，毀壞敗落毫無價值。 頂生王（古印度傳說中的國王）功德圓滿，曾與釋天王（帝釋天）同座； 他所獲得的福報利益非常廣大，如今又在哪裡呢？ 這位國王在天人之中，所享受的慾望快樂最為圓滿； 但死亡時也極其痛苦，可以用此來領悟人生的真諦。 各種慾望最初帶來短暫的快樂，最終都會變成巨大的痛苦； 也像怨家最初偽裝友善，最終卻會帶來滅族的大禍。 這個身體如同污穢的容器，九個孔竅經常流出污穢之物； 也像難以治癒的惡瘡，用盡醫藥也無法根治。 這骨骼組成的車輛力量微弱，依靠筋脈纏繞和意識的運轉； 你卻把它當作美好的交通工具，恬不知恥地執著於它。 死亡之人聚集的地方，被遺棄堆積在墳墓之間； 活著時所珍愛的東西，死後都會被拋棄。 應當常常這樣思念，一心一意地觀察不要散亂； 破除愚癡顛倒的黑暗，手執火炬用光明來觀察。 如果捨棄四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），心中沒有惡事不會去做； 如同脫韁的野象，最終不會馴服調順。 今天忙於這件事，明天又忙於那件事，沉迷於快樂而不知疲倦。
【English Translation】 English version The Sutra of Sitting Meditation Samadhi, Scroll 1
Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty
A guide (a leader) is difficult to encounter, and it is also difficult for listeners to rejoice; Great people are happy to hear the Dharma, while small people hate to hear it. Sentient beings are truly pitiful and lamentable, falling into the dangerous path of old age and death; Like ignorant country people, enslaved by love, they are in fear and ignorance but not afraid. Whether the world is large or small, all dharmas are impermanent; All things do not stay long, appearing briefly like a flash of lightning. This body will eventually age and die, the destination of all kinds of diseases; A thin skin covers impure things, but foolish people are deceived by it. You (referring to old age) often act like a robber, devouring the beautiful youthful appearance; Like a withered and decayed garland, ruined and worthless. King Mandhata (an ancient Indian legendary king) had perfect merits and virtues, and once sat with Shakra (Indra, the king of the gods); The blessings and benefits he obtained were vast, but where is he now? This king, among gods and humans, enjoyed the most complete desires and pleasures; But his death was also extremely painful, which can be used to understand the true meaning of life. Various desires initially bring temporary happiness, but eventually they will turn into great suffering; It is also like an enemy initially pretending to be friendly, but eventually bringing the disaster of extermination. This body is like a dirty container, with nine orifices constantly flowing with filth; It is also like an incurable sore, which cannot be cured even with all kinds of medicine. This vehicle made of bones has very little strength, relying on the entanglement of tendons and the operation of consciousness; But you regard it as a wonderful means of transportation, clinging to it shamelessly. The place where dead people gather, abandoned and piled up between graves; The things cherished when alive will be discarded after death. You should often think like this, observing with one mind and without distraction; Break through the darkness of ignorance and delusion, holding a torch to observe with light. If you abandon the Four Foundations of Mindfulness (contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the mind as impermanent, contemplation of dharmas as selfless), there is no evil deed that the mind will not do; Like a wild elephant that has escaped its hook, it will never be tamed and subdued. Today busy with this, tomorrow busy with that, indulging in pleasure without fatigue.
觀苦， 不覺死賊至。 匆匆為己務， 他事亦不閑； 死賊不待時， 至則無脫緣。 如鹿渴赴泉， 已飲方向水； 獵師無慈惠， 不聽飲竟殺。 癡人亦如是， 勤修諸事務； 死至不待時， 誰當爲汝護？ 人心期富貴， 五欲情未滿； 諸大國王輩， 無得免此患。 仙人持咒箭， 亦不免死生； 無常大象蹈， 蟻蛭與地同。 且置一切人， 諸佛正真覺； 越度生死流， 亦復不常在。 以是故當知， 汝所可愛樂； 悉應早舍離， 一心求涅槃。 后捨身死時， 誰當證知我； 復得遇法寶， 及以不遇者。 久久佛日出， 破大無明暝； 以放諸光明， 示人道非道。 我從何所來？ 從何處而生？ 何處得解脫？ 此疑誰當明？ 佛聖一切智， 久遠乃出世； 一心莫放逸， 能破汝疑結。 彼不樂實利， 好著弊惡心； 汝為眾生長， 當求實法相。 誰能知死時， 所趣從何道？ 譬如風中燈， 不知滅時節。 至道法不難， 大聖指事說； 說智及智處， 此二不假外。 汝若不放逸， 一心常行道； 不久得涅槃， 第一常樂處。 利智親善人，
【現代漢語翻譯】 現代漢語譯本 觀察痛苦，不知不覺死亡的盜賊已經到來。 匆忙地爲了自己的事情奔波，其他的事情也沒有空閑顧及； 死亡的盜賊不會等待時機，一旦到來就沒有逃脫的可能。 如同鹿口渴了奔向泉水，已經喝到水才辨別方向； 獵人沒有慈悲心，不等到鹿喝完水就將其殺死。 愚癡的人也是這樣，勤奮地處理各種事務； 死亡到來不會等待時機，誰能夠為你守護呢？ 人們心中期望富貴，五種慾望的情感沒有滿足的時候； 即使是各位大國王，也沒有辦法免除這種災患。 仙人拿著有咒語的箭，也不能夠避免生死； 無常的大象踩踏下來，螞蟻和水蛭與大地一同毀滅。 姑且放下一切人，即使是諸佛正真覺悟者（Buddha, truly enlightened one）； 超越了生死的河流，也不能夠永遠存在。 因此應當知道，你所喜愛和快樂的事物； 都應該及早捨棄，一心一意地尋求涅槃（Nirvana）。 以後捨棄身體死亡的時候，誰能夠證明知道我； 是再次遇到佛法珍寶，還是不能夠遇到。 經過漫長的時間佛日出現，破除巨大的無明黑暗； 用以放出各種光明，指示人們什麼是正道，什麼不是正道。 我從什麼地方來？從什麼地方而生？ 在什麼地方能夠得到解脫？這個疑問誰能夠說明？ 佛是聖人，具有一切智慧，經過很久遠的時間才出現於世； 一心一意不要放縱懈怠，能夠破除你的疑惑。 那些不喜好真實利益，喜歡執著于卑劣惡劣的心； 你爲了眾生的增長，應當尋求真實的法相（Dharma nature）。 誰能夠知道死亡的時候，所前往的是什麼道路？ 譬如風中的燈火，不知道什麼時候會熄滅。 達到真理的道路並不難，大聖人指著事情來說明； 說明智慧以及智慧的所在，這兩者不需要向外尋求。 你如果能夠不放縱懈怠，一心一意常常修行； 不久就能夠得到涅槃（Nirvana），那是第一的永恒快樂之處。 有智慧的人親近善良的人
【English Translation】 English version Observing suffering, one does not realize that the thief of death has already arrived. Hurriedly busying oneself with personal affairs, with no time for other matters; The thief of death does not wait for the opportune moment; once it arrives, there is no escape. Like a deer thirstily rushing to a spring, only discerning the direction of the water after drinking; The hunter has no compassion, killing the deer before it finishes drinking. Foolish people are also like this, diligently attending to various affairs; Death arrives without waiting for the right time; who will protect you then? People hope for wealth and status, but the desires of the five senses are never satisfied; Even great kings cannot escape this affliction. Even an immortal holding a mantra-infused arrow cannot avoid birth and death; The impermanent elephant tramples down, destroying ants and leeches along with the earth. Let aside all people, even the Buddhas, truly enlightened ones, (Buddha, truly enlightened one); Having crossed the stream of birth and death, they cannot remain forever. Therefore, you should know that the things you love and enjoy; You should abandon them early and wholeheartedly seek Nirvana (Nirvana). When you abandon your body and die, who will testify and know me; Whether I will encounter the Dharma treasure again, or not. After a long time, the sun of the Buddha appears, breaking through the great darkness of ignorance; Emitting various lights to show people what is the right path and what is not. Where do I come from? Where am I born? Where can I attain liberation? Who can explain this doubt? The Buddha is a sage with all wisdom, appearing in the world after a very long time; Do not be negligent and lax, and you can break through your doubts. Those who do not delight in true benefit, but cling to base and evil minds; For the sake of the growth of all beings, you should seek the true nature of Dharma (Dharma nature). Who can know at the time of death, which path one will take? Like a lamp in the wind, one does not know when it will be extinguished. The path to truth is not difficult; the great sage points to things and explains; Explaining wisdom and where wisdom lies; these two do not need to be sought externally. If you are not negligent and always practice diligently; You will soon attain Nirvana (Nirvana), the first and eternal place of joy. The wise are close to good people
盡心敬佛法； 厭穢不凈身， 離苦得解脫。 閑靜修寂志， 結跏坐林間； 撿心不放逸， 悟意覺諸緣。 若不厭有中， 安睡不自悟； 不念世非常， 可畏而不懼。 煩惱深無底， 生死海無邊； 度苦舡未辦， 安得樂睡眠？ 是以當覺悟， 莫以睡覆心。 於四供養中， 知量知止足， 大怖俱未免， 當宜勤精進； 一切苦至時， 悔恨無所及。 衲衣樹下坐， 如所應得食； 勿為貪味故， 而自致毀敗。 食過知味處， 美惡都無異； 愛好生憂苦， 是以莫造愛。 行業世界中， 美惡無不更； 一切已具受， 當以是自抑。 若在畜獸中， 唌草為具味； 地獄吞鐵丸， 燃熱劇迸鐵。 若在薜荔中， 膿吐火糞屎； 涕唾諸不凈， 以此為上味。 若在天宮殿， 七寶宮觀中； 天食蘇陀味， 天女以娛心。 人中務貴處， 七饌備眾味； 一切曾所更， 今復何以愛？ 往返世界中， 厭更苦樂事； 雖未得涅槃， 當勤求此利。
學禪之人初至師所，師應問言：「汝持戒凈不？非重罪惡邪不？」若言：「五眾戒凈，無重罪惡邪。」次教道法。若言：「破戒。
【現代漢語翻譯】 現代漢語譯本 全心全意地敬奉佛法； 厭惡這污穢不凈的身體，從而脫離痛苦獲得解脫。 在閑靜的地方修習寂滅的志向，結跏趺坐于林間； 約束內心不放縱，領悟意念覺察諸般因緣。 如果不能厭離這欲界的存在，安然昏睡而不能自我覺悟； 不念及世事無常，面對可怕的境況卻不感到畏懼。 煩惱深邃沒有底，生死輪迴的苦海沒有邊際； 渡過苦海的船隻還沒有準備好，怎麼能夠安然入睡呢？ 因此應當覺悟，不要讓睡眠覆蓋了你的心。 對於衣食住藥這四種供養，要知道適量和知足， 巨大的恐怖還沒有避免，應當努力精進； 一切痛苦到來的時候，後悔也來不及了。 身披粗布僧衣，在樹下安坐，食用按需所得的食物； 不要因為貪圖美味，而使自己走向毀敗。 食物經過之後，品嚐美味的地方，無論美醜都沒有什麼不同； 愛好會產生憂愁和痛苦，因此不要製造愛戀。 在業力流轉的世界中，美好和醜惡沒有不經歷的； 一切都已經體驗過，應當用這些來約束自己。 如果在畜生道中，啃食草料就認為是美味； 在地獄道中吞嚥鐵丸，燃燒的灼熱勝過迸濺的鐵火。 如果在餓鬼道中，膿血、火焰、糞便和污穢； 鼻涕、唾液各種不凈之物，都以此為最好的美味。 如果在天宮殿宇中，七寶構成的宮殿樓閣； 享用天界的蘇陀（Sutuo，天食）美味，天女們用美色來娛樂身心。 在人間追求高貴的地位，用豐盛的菜餚來準備各種美味； 一切都曾經經歷過，現在又有什麼值得貪愛的呢？ 在各個世界中往返，厭倦了經歷苦樂之事； 即使還沒有得到涅槃（Nirvana，寂滅），也應當努力尋求這種利益。 學禪的人初到師父那裡，師父應該問：『你持戒清凈嗎？沒有犯重大的罪惡嗎？』如果回答說：『五眾戒清凈，沒有重大的罪惡。』然後教導他修道的方法。如果回答說：『破戒了。』
【English Translation】 English version Wholeheartedly revere the Buddha's teachings; Detest this defiled and impure body, thereby escaping suffering and attaining liberation. In a quiet place, cultivate the aspiration for tranquility, sit in the lotus position in the forest; Restrain the mind and do not be lax, comprehend the intention and perceive all conditions. If one cannot detest existence in the desire realm, sleeping soundly without self-awareness; Not mindful of the impermanence of the world, facing fearful situations without fear. Afflictions are deep without a bottom, the sea of birth and death is boundless; The boat to cross the sea of suffering is not yet ready, how can one sleep peacefully? Therefore, one should awaken and not let sleep cover the mind. Regarding the four offerings of clothing, food, shelter, and medicine, know moderation and contentment, Great fear has not yet been avoided, one should diligently strive forward; When all suffering arrives, regret will be of no avail. Wearing a patched robe, sitting under a tree, eating food obtained as needed; Do not, for the sake of craving flavors, bring about your own ruin. After food has passed, the place where flavors are tasted, whether pleasant or unpleasant, is no different; Attachment gives rise to sorrow and suffering, therefore do not create attachment. In the world of karmic actions, good and bad are all experienced; Everything has already been experienced, one should use these to restrain oneself. If in the realm of animals, chewing grass is considered a delicious flavor; In the hell realm, swallowing iron balls, the burning heat is more intense than splattering iron. If in the realm of pretas (hungry ghosts), pus, fire, feces, and filth; Snot, saliva, and all impure things are considered the best flavors. If in the heavenly palaces, palaces and pavilions made of seven treasures; Enjoying the ambrosial flavor of Sutuo (heavenly food), heavenly maidens entertain the mind with beauty. In the human realm, pursuing noble status, preparing various delicacies with abundant dishes; Everything has been experienced before, what is there to crave now? Wandering back and forth in various worlds, weary of experiencing the affairs of suffering and joy; Even if Nirvana (liberation) has not yet been attained, one should diligently seek this benefit. When a person learning Chan (Zen) first arrives at the teacher's place, the teacher should ask: 'Are your precepts pure? Have you committed any serious sins?' If the answer is: 'The precepts of the five aggregates are pure, and I have not committed any serious sins,' then teach him the methods of cultivation. If the answer is: 'I have broken the precepts.'
」應重問言：「汝破何戒？」若言：「重戒。」師言：「如人被截耳鼻不須照鏡，汝且還去，精勤誦經，勸化作福，可種後世道法因緣，此生永棄。譬如枯樹，雖加溉灌不生華葉及其果實。」若破余戒，是時應教如法懺悔。若已清凈，師若得天眼、他心智，即為隨病說趣道之法；若未得通，應當觀相，或復問之：「三毒之中何者偏重？淫慾多耶！瞋恚多耶！愚癡多耶！」
云何觀相？若多淫相：為人輕便，多畜妻妾，多語多信，顏色和悅，言語便易，少於瞋恨，亦少愁憂。多能技術，好聞多識，愛著文頌，善能談論，能察人情，多諸畏怖。心在房室，好著薄衣，渴欲女色，愛著臥具，服飾香華，心多柔軟，能有憐愍，美於言語，好修福業，意樂生天，處眾無難。別人好醜，信任婦女，慾火熾盛，心多悔變，喜自莊飾，好觀彩畫，慳惜己物，僥倖他財，好結親友，不喜獨處。樂著所止，隨逐流俗，乍驚乍懼，志如獼猴，所見淺近，作事無慮，輕忘所為，趣得適意，喜啼喜哭。身體細軟，不堪寒苦，易阻易悅，不能忍事，少得大喜，少失大憂，自發伏匿。身溫汗臭，薄膚細發，多皺多白，剪爪治須，白齒趣行，喜潔凈衣。學不專一，好游林苑，多情多求，意著常見。附近有德，先意問訊，喜用他語，強顏耐辱，聞事
【現代漢語翻譯】 現代漢語譯本 應重問他說：『你破了什麼戒？』如果他說：『重戒。』師父就說：『如同一個人被割掉了耳朵和鼻子，不需要照鏡子一樣，你還是回去吧，精勤地誦經，勸人行善積福，可以為後世種下修道的因緣，此生就永遠放棄吧。譬如枯樹，即使加以澆灌，也不會生長花葉和果實。』如果破的是其他戒，這時應該教他如法懺悔。如果已經清凈，師父如果得到天眼、他心智，就為他隨順他的病癥，說引導他入道的方法；如果還沒有得到神通，應當觀察他的相貌，或者問他：『三毒之中哪個偏重？是淫慾多呢？是瞋恚多呢？是愚癡多呢？』
怎樣觀察相貌呢？如果淫慾的相貌多：為人輕浮隨便，多妻妾，多說話多輕信，臉色和悅，言語輕率，很少瞋恨，也少憂愁。多能掌握技術，喜歡聽聞，見識廣博，喜愛文章歌頌，善於談論，能體察人情，多有畏懼。心在房室，喜歡穿輕薄的衣服，渴望女色，喜愛床鋪臥具，服飾香花，心多柔軟，能有憐憫之心，善於言語，喜歡修福業，希望往生天界，處在眾人之中沒有困難。分辨別人美醜，信任婦女，**熾盛，心多後悔變化，喜歡自己打扮，喜歡觀看彩色圖畫，吝嗇自己的東西，覬覦他人的錢財，喜歡結交親友，不喜歡獨自一人。喜歡安於所住之處，隨波逐流，乍驚乍懼，心志如同獼猴，見識淺薄，做事不考慮，輕易忘記所做的事情，追求得到適意的享受，喜歡啼哭。身體細嫩柔軟，不能忍受寒冷和辛苦，容易阻撓也容易喜悅，不能忍耐事情，稍微得到就非常高興，稍微失去就非常憂愁，自己發覺后就隱藏起來。身體溫暖汗味臭，面板薄頭髮細，多皺紋多白髮，修剪指甲鬍鬚，牙齒潔白快速行走，喜歡乾淨的衣服。學習不專一，喜歡遊玩林園，多情多求，心意執著于常見。接近有德之人，先問候，喜歡用別人的話，勉強忍受屈辱，聽到事情
【English Translation】 English version He should ask again, saying, 'What precept have you broken?' If he says, 'A grave precept,' the teacher should say, 'Like a person whose ears and nose have been cut off does not need to look in a mirror, you should return and diligently recite scriptures, encourage others to make merit and cultivate blessings, so that you may plant the seeds for the path in future lives; abandon this life forever. It is like a withered tree, even if watered, it will not produce flowers, leaves, or fruit.' If he has broken other precepts, then he should be taught to repent according to the Dharma. If he is already pure, and if the teacher has attained the divine eye and the ability to know others' minds, then he should teach him the method of entering the path according to his affliction; if he has not attained these powers, he should observe his appearance, or ask him, 'Which of the three poisons is predominant? Is it lust, anger, or ignorance?'
How to observe his appearance? If the appearance of lust is predominant: the person is frivolous and casual, has many wives and concubines, talks much and is easily trusting, has a pleasant complexion, speaks readily, has little anger, and little sorrow. He is skilled in many arts, likes to listen and is knowledgeable, loves literature and praise, is good at conversation, can discern people's feelings, and has many fears. His mind is in the bedroom, he likes to wear thin clothes, craves feminine beauty, loves beds and bedding, ornaments and flowers, his heart is soft, he is compassionate, good at speaking, likes to cultivate meritorious deeds, desires to be born in the heavens, and has no difficulty being among people. He distinguishes between the beauty and ugliness of others, trusts women, his ** is intense, his heart is often regretful and changeable, he likes to adorn himself, likes to look at colorful paintings, is stingy with his own possessions, covets the wealth of others, likes to make friends, and does not like to be alone. He likes to stay where he is, follows the customs of the world, is easily startled and frightened, his mind is like a monkey, his views are shallow, he does things without thinking, easily forgets what he has done, seeks to obtain what pleases him, likes to cry and weep. His body is delicate and soft, unable to endure cold and hardship, easily obstructed and easily pleased, unable to endure things, slightly happy when he gains, slightly sad when he loses, he hides himself when he is discovered. His body is warm and his sweat smells, his skin is thin and his hair is fine, he has many wrinkles and much white hair, he trims his nails and beard, his teeth are white and he walks quickly, he likes clean clothes. He does not study diligently, likes to wander in forests and gardens, is passionate and demanding, his mind is attached to common views. He approaches virtuous people, greets them first, likes to use other people's words, forces himself to endure humiliation, and hears things
速解，所為事業，分別好醜，愍傷苦厄，自大好勝，不受侵𣣋，喜行施惠，接引善人，得美飲食，與人共之，不存近細，志在遠大，眼著色慾，事不究竟，無有遠慮。知世方俗，觀察顏色，逆探人心，美言辯慧，結友不固，頭髮稀疏，少於睡眠，坐臥行立，不失容儀。所有財物，能速救急，尋後悔惜，受義疾得，尋復喜忘。惜于舉動，難自改變，難得離欲，作罪輕微。如是種種是淫慾相。
瞋恚人相：多於憂惱，卒暴懷忿，身口粗䵃，能忍眾苦，觸事不可，多愁少歡，能作大惡，無憐愍心，喜為斗訟。顏貌毀悴，皺眉眄睞，難語難悅，難事難可。其心如瘡，面宣人闕，義論強梁，不可折伏，難可傾動，難親難沮，含毒難吐。受誦不失，多能多巧，心不懶墮，造事疾速，持望不語，意深難知。受恩能報，有能聚眾，自伏事人，不可沮敗，能究竟事，難可干亂，少所畏難，譬如師子，不可屈伏，一向不回，直造直進。憶念不忘，多慮思惟，誦習憶持，能多施與，小利不回，為師利根。離欲獨處，少於淫慾，心常懷勝，愛著斷見，眼常惡視。真實言語，說事分了，少於親友，為事堅著，堅憶不忘，多於筋力，肩胸姝大，廣額齊發。心堅難伏，疾得難忘，能自離欲，喜作重罪。如是種種，是瞋恚相。
愚癡人相：
多疑多悔，懶墮無見，自滿難屈，憍慢難受，可信不信，非信而信。不知恭敬，處處信向，多師輕躁，無羞搪突，作事無慮，反教渾戾。不擇親友，不自修飾，好師異道，不別善惡，難受易忘，鈍根懈怠。訶謗行施，心無憐愍，破壞法橋，觸事不了，瞋目不視，無有智巧，多求悕望，多疑少信。憎惡好人，破罪福報，不別善言，不能解過，不受誨喻，親離憎怨，不知禮節，喜作惡口。鬚髮爪長，齒衣多垢，為人驅役，畏處不畏，樂處而憂，憂處而喜，悲處反笑，笑處反悲，牽而後隨，能忍苦事，不別諸味，難得離欲，為罪深重。如是種種，是愚癡相。
若多淫慾人，不凈法門治；若多瞋恚人，慈心法門治；若多愚癡人，思惟觀因緣法門治；若多思覺人，念息法門治；若多等分人，唸佛法門治。諸如是等種種病，種種法門治。
第一治貪慾法門
淫慾多人習不凈觀，從足至發不凈充滿，發毛爪齒、薄皮厚皮、血肉筋脈、骨髓肝肺、心脾腎胃、大腸小腸、屎尿洟唾、汗淚垢坋、膿腦胞膽、水微膚、脂肪腦膜，身中如是種種不凈。複次不凈觀者：觀青瘀膀脹、破爛血流、涂漫臭膿、啖食不盡、骨散燒焦，是謂不凈觀。
複次多淫人有七種愛：或著好色、或著端正、或著儀容、或著音聲、或著細
【現代漢語翻譯】 現代漢語譯本： 經常懷疑又常常後悔，懶惰且沒有見解，自滿自大難以屈服，驕傲自滿難以接受別人的意見，應該相信的不相信，不該相信的反而相信。不知道恭敬，處處隨便相信，喜歡多方拜師卻又輕浮急躁，沒有羞恥心，冒犯別人，做事不考慮，反而責怪別人糊塗。不選擇親友，不修飾自己，喜歡學習不正當的法門，不能分辨善惡，難以接受教誨又容易忘記，根器遲鈍又懈怠。詆譭誹謗佈施行善的人，心中沒有憐憫，破壞正法之橋樑，處理事情不能明瞭，用憤怒的眼神看人，沒有智慧和技巧，貪求過多，希望過大，懷疑多而信任少。憎恨美好善良的人，破壞罪業和福報的因果關係，不能分辨善意的言語，不能理解自己的過錯，不接受教誨和勸告，親近的人離散，憎恨和埋怨增多，不知道禮節，喜歡說惡語傷人。頭髮、鬍鬚、指甲長了也不修剪，牙齒和衣服有很多污垢，被人驅使役用，應該畏懼的地方卻不畏懼，應該快樂的地方反而憂愁，應該憂愁的地方反而高興，應該悲傷的地方反而歡笑，應該歡笑的地方反而悲傷，被人牽著才肯跟隨，能忍受痛苦的事情，不能分辨各種味道，難以脫離慾望，因為罪業深重。像這樣種種，都是愚癡的表現。
如果淫慾心重的人，用不凈觀的法門來對治；如果嗔恚心重的人，用慈心觀的法門來對治；如果愚癡心重的人，用思惟觀因緣的法門來對治；如果思慮過多的人，用念息觀的法門來對治；如果各種煩惱比較平均的人，用唸佛的法門來對治。像這些種種不同的病癥，用種種不同的法門來對治。
第一種對治貪慾的法門
淫慾心重的人應該修習不凈觀，從腳到頭髮，身體內部充滿了不凈之物，如頭髮、毛髮、指甲、牙齒、薄皮、厚皮、血液、肌肉、筋脈、骨髓、肝臟、肺臟、心臟、脾臟、腎臟、胃、大腸、小腸、糞便、尿液、鼻涕、唾液、汗水、眼淚、污垢、灰塵、膿、腦、胞、膽、水、微細的面板、脂肪、腦膜，身體中充滿了像這樣的種種不凈之物。更進一步修習不凈觀，觀察身體青一塊紫一塊，腫脹，破爛流血，塗抹散佈著臭膿，被蟲啖食，沒有吃完，骨頭散落，被火燒焦，這就是所謂的不凈觀。
進一步說，淫慾心重的人有七種貪愛：有的人貪著美好的顏色，有的人貪著端正的容貌，有的人貪著美好的儀態，有的人貪著悅耳的聲音，有的人貪著細滑的觸感。
【English Translation】 English version: Being often doubtful and regretful, lazy and without insight, self-satisfied and difficult to subdue, arrogant and difficult to accept advice, believing what should not be believed, and not believing what should be believed. Not knowing respect, believing everywhere without discernment, liking to have many teachers but being frivolous and impetuous, without shame and being presumptuous, acting without consideration, and blaming others for being muddled. Not choosing friends carefully, not adorning oneself, liking to learn improper Dharma, unable to distinguish between good and evil, difficult to accept teachings and easily forgetting them, having dull faculties and being lazy. Criticizing and slandering those who practice giving, having no compassion in the heart, destroying the bridge of the Dharma, unable to understand matters, looking with angry eyes, without wisdom and skill, seeking too much and hoping for too much, being doubtful and having little faith. Hating good people, destroying the cause and effect of sin and merit, unable to distinguish good words, unable to understand one's own faults, not accepting instruction, alienating loved ones and increasing hatred and resentment, not knowing etiquette, liking to speak evil words. Having long hair, beard, and nails, teeth and clothes with much dirt, being driven and used by others, not fearing where one should fear, being sad where one should be happy, being happy where one should be sad, laughing where one should cry, crying where one should laugh, following only when pulled, able to endure hardship, unable to distinguish various tastes, difficult to be free from desire, because of deep sins. All these are signs of foolishness.
If a person has excessive lust, treat it with the Dharma of impurity; if a person has excessive anger, treat it with the Dharma of loving-kindness; if a person has excessive ignorance, treat it with the Dharma of contemplating the causes and conditions; if a person has excessive thinking, treat it with the Dharma of mindfulness of breathing; if a person has a balance of afflictions, treat it with the Dharma of mindfulness of the Buddha. All such various illnesses are treated with various Dharma methods.
The First Dharma Method for Curing Greed and Desire
A person with much lust should practice the contemplation of impurity, from the feet to the hair, the body is filled with impurity, such as hair, body hair, nails, teeth, thin skin, thick skin, blood, flesh, tendons, veins, bones, marrow, liver, lungs, heart, spleen, kidneys, stomach, large intestine, small intestine, feces, urine, mucus, saliva, sweat, tears, dirt, dust, pus, brain, membranes, bile, water, fine skin, fat, meninges, the body is filled with such various impurities. Furthermore, the contemplation of impurity involves observing the body as blue and bruised, swollen, broken and bleeding, smeared with foul pus, eaten by worms, not completely consumed, bones scattered, burned and charred, this is called the contemplation of impurity.
Furthermore, a person with much lust has seven kinds of attachments: some are attached to beautiful colors, some are attached to handsome appearances, some are attached to graceful manners, some are attached to pleasant sounds, some are attached to fine textures.
滑、或著眾生、或都愛著。若著好色，當習青瘀觀法，黃赤不凈色等亦復如是！若著端正，當習膀脹身散觀法；若著儀容，當觀新死血流涂骨觀法；若著音聲，當習咽塞命斷觀法；若著細滑，當習骨見及乾枯病觀法；若愛眾生，當習六種觀；若都愛著，一切遍觀，或時作種種更作異觀。是名不凈觀。
問曰：「若身不凈如臭腐尸者，何從生著？」
若著凈身，臭腐爛身亦當應著；若不著臭身，凈身亦應不著。二身等故。若求二實，凈俱不可得，人心狂惑為顛倒所覆，非凈計凈。若倒心破，便得實相法觀，便知不凈虛誑不真。複次死屍，無火無命無識、無有諸根，人諦知之，心不生著；以身有暖、有命有識、諸根完具，心倒惑著。複次，心著色時謂以為凈，愛著心息即知不凈。若是實凈應當常凈，而今不然。如狗食糞謂之為凈，以人觀之甚為不凈，是身內外無一凈處。若著身外，身外薄皮舉身取之，才得如㮈是亦不凈，何況身內三十六物？複次，推身因緣種種不凈，父母精血不凈合成，既得為身常出不凈，衣服床褥亦臭不凈，何況死處？以是當知，生死內外都是不凈(此下經本至二門初)。
複次，觀亦有三品：或初習行、或已習行、或久習行。若初習行，當教言作破皮想，除卻不凈，當觀赤骨人，
【現代漢語翻譯】 現代漢語譯本：或者執著于滑膩的觸感，或者執著于眾生，或者全部都執著。如果執著於美好的顏色，應當修習青瘀觀法（觀察身體青腫腐爛的景象），對於黃色、紅色等不乾淨的顏色也同樣如此！如果執著于端正的容貌，應當修習膀脹身散觀法（觀察身體腫脹腐爛、四分五裂的景象）；如果執著於美好的儀態，應當觀察新死之人血流涂骨的景象；如果執著於美妙的聲音，應當修習咽塞命斷觀法（觀察呼吸停止、生命終結的景象）；如果執著于細滑的觸感，應當修習白骨顯露以及乾枯病態的景象；如果愛戀眾生，應當修習六種觀法；如果全部都執著，就應當普遍地觀察一切，或者時而作這種觀想，時而作那種觀想。這叫做不凈觀。
問：『如果身體是不乾淨的，像臭腐的屍體一樣，那麼這種執著是從哪裡產生的呢？』
如果執著于乾淨的身體，那麼對於臭腐爛的身體也應當執著；如果不執著于臭身，那麼對於凈身也應該不執著。因為兩種身體本質上是相同的。如果追求兩種身體的真實，那麼幹凈和不乾淨都是不可得的，人心狂亂迷惑是被顛倒的觀念所覆蓋，把不凈的誤以為是凈的。如果顛倒的心破除了，就能得到實相的觀察，便知道不凈是虛假的、欺騙的、不真實的。再者，死屍沒有火（體溫）、沒有生命、沒有意識、沒有各種感官，人們仔細地瞭解這些，心中就不會產生執著；因為身體有溫暖、有生命、有意識、各種感官完備，心就顛倒迷惑而產生執著。再者，心執著于顏色時認為它是乾淨的，愛戀執著的心停止了，立刻就知道它是不乾淨的。如果是真正乾淨的，應當永遠都是乾淨的，而現在卻不是這樣。就像狗吃糞便認為它是乾淨的，而人來看卻非常不乾淨，這個身體內外沒有一處是乾淨的。如果執著于身體的外部，把身體外面的薄皮拿來，舉起整個身體來觀察，才得到像'㮈'（一種水果）一樣的東西，這也是不乾淨的，更何況身體內部的三十六種不凈之物？再者，推究身體的因緣，是由種種不乾淨的東西組成的，父母的精血等不乾淨的東西合成的，既然得到了這個身體，就經常排出不乾淨的東西，衣服床鋪也臭穢不乾淨，更何況是死亡之處？因此應當知道，生死內外都是不乾淨的（以下經本至二門初）。
再者，觀想也有三種品類：或者初學修行，或者已經修行，或者長期修行。如果是初學修行，應當教導他作破皮的觀想，除去不乾淨的東西，應當觀察赤裸的骨頭。
【English Translation】 English version: Or attached to smoothness, or attached to sentient beings, or attached to everything. If attached to beautiful colors, one should practice the 青瘀觀法 (Qingyu Guan Fa) [Contemplation of Putrefaction, observing the appearance of a body that is blue and swollen from decay], and the same applies to yellow, red, and other impure colors! If attached to proper appearance, one should practice the 膀脹身散觀法 (Pangzhang Shen San Guan Fa) [Contemplation of Bloating and Dispersal, observing the appearance of a body that is bloated, decaying, and falling apart]; if attached to beautiful demeanor, one should observe the appearance of a newly dead person with blood flowing and bones exposed; if attached to beautiful sounds, one should practice the 咽塞命斷觀法 (Yansai Ming Duan Guan Fa) [Contemplation of Suffocation and Death, observing the appearance of breath ceasing and life ending]; if attached to smooth touch, one should practice observing exposed bones and a withered, diseased appearance; if one loves sentient beings, one should practice six types of contemplation; if one is attached to everything, one should contemplate everything universally, sometimes practicing this contemplation, sometimes practicing that contemplation. This is called the Contemplation of Impurity.
Question: 'If the body is impure, like a foul-smelling corpse, where does this attachment arise from?'
If one is attached to a clean body, then one should also be attached to a foul and rotten body; if one is not attached to a foul body, then one should also not be attached to a clean body. Because the two bodies are essentially the same. If one seeks the reality of the two, then neither clean nor unclean can be obtained, the human mind is confused and deluded, covered by inverted views, mistaking the impure for the pure. If the inverted mind is broken, then one can obtain the contemplation of true reality, and then one knows that impurity is false, deceptive, and untrue. Furthermore, a corpse has no fire (warmth), no life, no consciousness, no senses, people understand this clearly, and the mind does not generate attachment; because the body has warmth, has life, has consciousness, and the senses are complete, the mind is inverted and deluded, generating attachment. Furthermore, when the mind is attached to color, it considers it to be pure, when the mind of love and attachment ceases, it immediately knows that it is impure. If it were truly pure, it should always be pure, but now it is not so. Just as a dog eats feces and considers it to be pure, but people see it as very impure, this body has no pure place inside or outside. If one is attached to the outside of the body, take the thin skin outside the body, lift up the whole body to observe it, and only obtain something like a '㮈' (nai) [a type of fruit], this is also impure, let alone the thirty-six impure substances inside the body? Furthermore, investigate the causes and conditions of the body, it is composed of various impure things, the impure essence and blood of the parents are combined, since one has obtained this body, one constantly excretes impure things, clothes and bedding are also foul and impure, let alone the place of death? Therefore, one should know that inside and outside of life and death are all impure (the following sutra text goes to the beginning of the two gates).
Furthermore, contemplation also has three categories: either newly practicing, or already practicing, or practicing for a long time. If one is newly practicing, one should teach them to contemplate breaking the skin, removing the impure things, one should observe the naked bones.
系意觀行，不令外念；外念諸緣，攝念令還。若已習行，當教言想卻皮肉，盡觀頭骨，不令外念；外念諸緣，攝念令還。若久習行，當教言身中一寸心卻皮肉，系意五處：頂、額、眉間、鼻端、心處。如是五處住意觀骨，不令外念；外念諸緣，攝念令還，常念觀心，心出制持。
若心疲極，住念所緣，舍外守住。譬如獼猴被繫在柱，極乃住息。所緣如柱，念如繩鎖，心喻獼猴。亦如乳母，常觀嬰兒不令墮落。行者觀心亦復如是，漸漸制心令住緣處。
若心久住是應禪法，若得禪定即有三相：身體和悅柔軟輕便，白骨流光猶如白珂，心得靜住。是為觀凈。是時便得色界中心，是名初學禪法得色界心。心應禪法即是色界法，心得此法，身在欲界，四大極大，柔軟快樂，色澤凈潔，光潤和悅，謂悅樂。二者、曏者骨觀白骨相中，光明遍照凈白色。三者、心住一處是名凈觀，除肉觀骨故名凈觀。如上三相皆自知之，他所不見。上三品者，初習行，先未發意；已習行，三四身修；久習行，百年身學。
第二治瞋恚法門
若瞋恚偏多，當學三種慈心法門：或初習行、或已習行、或久習行。
若初習行者，當教言慈及親愛。云何親及愿與親樂？行者若得種種身心快樂，寒時得衣，熱時得涼，飢渴
【現代漢語翻譯】 現代漢語譯本： 將意念專注于觀想修行，不讓它向外馳念；如果產生向外馳唸的念頭，就把意念收回來。如果已經熟悉這種修行，就教導他觀想去除皮肉，完全觀想頭骨，不讓意念向外馳念；如果產生向外馳唸的念頭，就把意念收回來。如果長期練習這種修行，就教導他觀想身體中一寸大小的心臟，去除皮肉，將意念專注於五個地方：頭頂、額頭、眉間、鼻尖、心臟處。像這樣將意念專注于這五個地方觀想骨骼，不讓意念向外馳念；如果產生向外馳唸的念頭，就把意念收回來，經常唸誦觀想心臟，控制和把握住心念。 如果心念疲憊到了極點，就安住在所緣境上，捨棄外在事物，守護住內心。譬如猴子被拴在柱子上，跑累了就會停下來休息。所緣境就像柱子，念就像繩索，心就像猴子。也像乳母一樣，經常看著嬰兒不讓他掉下來。修行者觀想心念也是這樣，漸漸地控制心念，讓它安住在所緣境上。 如果心念長久地安住，這就是與禪法相應，如果得到禪定，就會有三種現象：身體和悅柔軟，輕快舒適，白骨流出光芒，就像白色的美玉，內心得到平靜安住。這叫做觀凈。這時就能得到中心（Dharmadhatu），這叫做初學禪法得到心（Dharmadhatu）。心與禪法相應就是**法（Dharmadhatu），心得到這種法，身體雖然在欲界，四大（earth, water, fire, wind）變得極大，柔軟快樂，色澤清凈光潔，光潤和悅，這叫做悅樂。第二，先前觀想白骨，在白骨的相中，光明遍照，呈現清凈的白色。第三，心安住在一處，這叫做凈觀，因為去除皮肉觀想骨骼，所以叫做凈觀。像上面說的這三種現象，自己都能知道，別人看不見。上面這三種品級，是初學修行，先前沒有發願；已經修行，三四次身體修行；長期修行，用百年的時間學習。 第二，對治嗔恚的法門 如果嗔恚心特別重，應當學習三種慈心法門：或者初學修行，或者已經修行，或者長期修行。 如果是初學修行的人，應當教導他說慈愛和親愛。什麼是親愛？就是希望親人得到快樂。修行者如果得到種種身心快樂，寒冷時得到衣服，炎熱時得到涼爽，飢餓時得到食物，口渴
【English Translation】 English version: Focus the mind on contemplation and practice, not allowing it to wander outwards; if external thoughts arise, bring the mind back. If one is already familiar with this practice, teach them to contemplate removing the skin and flesh, fully contemplating the skull, not allowing the mind to wander outwards; if external thoughts arise, bring the mind back. If one has practiced this for a long time, teach them to contemplate the heart, an inch in size, within the body, removing the skin and flesh, focusing the mind on five places: the crown of the head, the forehead, between the eyebrows, the tip of the nose, and the heart. In this way, focus the mind on these five places to contemplate the bones, not allowing the mind to wander outwards; if external thoughts arise, bring the mind back, constantly reciting and contemplating the heart, controlling and grasping the mind. If the mind is exhausted to the extreme, abide in the object of focus, abandon external things, and guard the inner mind. For example, a monkey is tied to a pillar, and when it is tired from running, it will stop to rest. The object of focus is like the pillar, the thought is like the rope, and the mind is like the monkey. It is also like a wet nurse, constantly watching the baby to prevent it from falling. The practitioner contemplates the mind in the same way, gradually controlling the mind and allowing it to abide in the object of focus. If the mind abides for a long time, this is in accordance with the Dharma of Dhyana (meditation). If one attains Dhyana (meditation), there will be three signs: the body is harmonious, soft, light, and comfortable, white bones emit light, like white jade, and the mind attains peace and abides. This is called pure contemplation. At this time, one can attain the Dharmadhatu (center of Dharma), this is called the initial learner of Dhyana (meditation) attaining the Dharmadhatu (center of Dharma). The mind being in accordance with the Dharma of Dhyana (meditation) is the **Dharmadhatu (center of Dharma), the mind attaining this Dharma, although the body is in the desire realm, the four elements (earth, water, fire, wind) become extremely large, soft, joyful, the color is pure and clean, bright and harmonious, this is called joy and pleasure. Second, previously contemplating white bones, in the appearance of white bones, light shines everywhere, presenting a pure white color. Third, the mind abides in one place, this is called pure contemplation, because removing the skin and flesh to contemplate the bones, it is called pure contemplation. Like the three phenomena mentioned above, one can know them oneself, others cannot see them. The three grades above are for those who are new to practice, who have not previously made vows; those who have already practiced, three or four times of physical practice; those who have practiced for a long time, learning for a hundred years. Second, the Dharma method for counteracting anger If anger is particularly strong, one should learn the three Dharma methods of loving-kindness: either for those who are new to practice, or those who have already practiced, or those who have practiced for a long time. If one is a beginner in practice, one should be taught to say loving-kindness and affection. What is affection? It is the hope that loved ones will be happy. If the practitioner obtains various physical and mental pleasures, obtains clothes when it is cold, coolness when it is hot, food when hungry, and thirst
得飲食，貧賤得富貴，行極時得止息，如是種種樂愿親愛得，繫心在慈不令異念；異念諸緣，攝之令還。若已習行，當教言慈及中人。云何及中人而與樂？行者若得種種身心快樂，愿中人得，繫心在慈，不令異念；異念諸緣，攝之令還。若久習行，當教言慈及怨憎。云何及彼而與其樂？行者若得種種身心快樂，愿怨憎得，得與親同，同得一心，心大清凈，親中怨等，廣及世界，無量眾生，皆令得樂，周遍十方，靡不同等。大心清凈，見十方眾生皆如自見，在心目前，了了見之，受得快樂，是時即得慈心三昧。
問曰：「親愛中人愿令得樂，怨憎惡人云何憐愍復愿與樂？」
答曰：「應與彼樂。所以者何？其人更有種種好清凈法因，我今云何豈可以一怨故而沒其善？複次思惟：『是人過去世時或是我親善，豈以今瞋更生怨惡？我當忍彼，是我善利。』又念行法，仁德含弘，慈力無量，此不可失。復思惟言：『若無怨憎何因生忍？生忍由怨，怨則我之親善。』複次瞋報最重，眾惡中上無有過是，以瞋加物其毒難制，雖欲燒他實是自害。復自念言：『外被法服，內習忍行，是謂沙門，豈可惡聲縱此變色憋心？複次，五受陰者，眾苦林藪受惡之的，苦惱惡來何由可免？如刺刺身，苦刺無量，眾怨甚多，不可得除，
【現代漢語翻譯】 現代漢語譯本 獲得食物者得到飲食，貧賤者得到富貴，行走疲憊時得到休息，像這樣種種快樂願望，希望親愛的人得到，將心專注于慈愛，不讓其他念頭產生；如果產生其他念頭，就收攝回來。如果已經習慣於這樣做，就應當教導他對中等之人施予慈愛。如何對中等之人施予快樂？修行者如果獲得種種身心快樂，希望中等之人也能得到，將心專注于慈愛，不讓其他念頭產生；如果產生其他念頭，就收攝回來。如果長期習慣於這樣做，就應當教導他對怨恨之人施予慈愛。如何對那些人施予快樂？修行者如果獲得種種身心快樂，希望怨恨之人也能得到，（希望他們）與親愛之人一樣，同樣得到一心，心變得非常清凈，對親人、中等之人、怨恨之人一視同仁，廣泛地施予世界，讓無量眾生都得到快樂，周遍十方，沒有不同。大心清凈，見到十方眾生都如同見到自己一樣，在心中、眼前，清清楚楚地見到他們，感受到他們的快樂，這時就能得到慈心三昧（Citta-samādhi，慈心禪定）。
有人問：『親愛的人、中等之人，希望他們得到快樂，但對於怨恨、厭惡之人，為何還要憐憫，希望他們也得到快樂？』
回答說：『應當給予他們快樂。為什麼呢？因為這些人還有種種好的、清凈的法因，我怎麼能因為他們的一點怨恨就埋沒他們的善根呢？而且，應當這樣思惟：『這些人過去世時或許是我的親人、善友，怎麼能因為現在的嗔恨而再生怨惡呢？我應當忍耐他們，這對我是有好處的。』又應當想到修習佛法，仁德寬廣，慈悲的力量是無量的，這不能失去。還應當思惟：『如果沒有怨恨之人，又怎麼能生起忍辱呢？生起忍辱是因為有怨恨，所以怨恨之人實際上是我的親善之人。』而且，嗔恨的報應是最嚴重的，在各種惡行中是最嚴重的，沒有比這更嚴重的了，用嗔恨加害於人，其毒害難以控制，雖然想要燒燬他人，實際上是自己在傷害自己。還應當這樣想：『外表穿著僧人的法服，內心修習忍辱，這才是真正的沙門（Śrāmaṇa，出家人），怎麼能因為惡語而縱容自己變臉色、憋悶在心裡呢？』而且，五受陰（Pañca-vedanāskandha，五種感受的集合）是眾苦的叢林，是承受惡果的地方，苦惱惡果的到來，怎麼可以避免呢？就像用刺刺傷身體，痛苦的刺是無量的，眾多的怨恨是無法消除的，
【English Translation】 English version Those who obtain food receive nourishment, the poor obtain wealth and honor, those who are weary from travel find rest. In this way, may all beloved beings receive such joy and blessings. Focus the mind on loving-kindness, not allowing other thoughts to arise; if other thoughts arise, gather them back. If one is already practiced in this, one should teach to extend loving-kindness to neutral persons. How does one extend joy to neutral persons? If the practitioner obtains various joys of body and mind, may neutral persons also obtain them. Focus the mind on loving-kindness, not allowing other thoughts to arise; if other thoughts arise, gather them back. If one is long practiced in this, one should teach to extend loving-kindness to those who are resented.
How does one extend joy to those who are resented? If the practitioner obtains various joys of body and mind, may those who are resented also obtain them, may they be the same as loved ones, may they equally attain one mind, may the mind become greatly pure, treating loved ones, neutral persons, and those resented equally, extending widely to the world, causing limitless beings to all obtain joy, pervading the ten directions, without any difference. With a great and pure mind, seeing all beings in the ten directions as if seeing oneself, clearly seeing them in one's mind and before one's eyes, experiencing their joy, at this time one obtains the Samadhi (Samādhi, a state of meditative concentration) of loving-kindness.
Someone asks: 'For loved ones and neutral persons, one wishes them to obtain joy, but why should one also have compassion for and wish joy for those who are resented and disliked?'
The answer is: 'One should give them joy. Why? Because these persons still have various good and pure causes for Dharma (Dharma, the teachings of the Buddha), how can I bury their goodness because of one resentment? Furthermore, contemplate: 'These persons may have been my relatives or good friends in past lives, how can I create more resentment and evil because of present anger? I should endure them, this is beneficial for me.' Also, remember the practice of Dharma, that benevolence is vast and the power of loving-kindness is immeasurable, this cannot be lost. Furthermore, contemplate: 'If there were no resented persons, how could one generate forbearance? Forbearance arises from resentment, therefore resented persons are actually my benefactors.' Moreover, the retribution of anger is the most severe, it is the highest among all evils, there is nothing greater than this. Using anger to harm others, its poison is difficult to control, although one wants to burn others, in reality one is harming oneself. Furthermore, think to oneself: 'Outwardly wearing the robes of a monastic, inwardly practicing forbearance, this is what is called a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), how can I indulge in harsh words, allowing my face to change and my heart to be stifled?' Moreover, the five Skandhas (Pañca-skandha, the five aggregates of existence) of sensation are a forest of suffering, a place for receiving evil. How can one avoid the arrival of suffering and evil? Like a thorn piercing the body, the pain of the thorn is immeasurable, the many resentments are impossible to eliminate,
當自守護，著忍革屣。』如佛言曰：
「『以瞋報瞋， 瞋還著之； 瞋恚不報， 能破大軍。 能不瞋恚， 是大人法； 小人瞋恚， 難動如山。 瞋為重毒， 多所殘害； 不得害彼， 自害乃滅。 瞋為大瞑， 有目無睹； 瞋為塵垢， 染污凈心。 如是瞋恚， 當急除滅； 毒蛇在室， 不除害人。』 如是種種， 瞋毒無量； 當習慈心， 除滅瞋恚。 是為慈三昧門。」
第三治愚癡法門
若愚癡偏多，當學三種思惟法門：或初習行、或已習行、或久習行。
若初習行，當教言生緣老死，無明緣行。如是思惟，不令外念；外念諸緣，攝之令還。若已習行，當教言行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有。如是思惟，不令外念；外念諸緣，攝之令還。若久習行，當教言無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死。如是思惟，不令外念；外念諸緣，攝之令還。
問曰：「一切智人是有明，一切餘人是無明，是中雲何無明？」
答曰：「無明名一切不知。此中無明能造後世有，有者無、無者
【現代漢語翻譯】 現代漢語譯本： 應當自我守護，以忍辱作為鞋子（革屣）。正如佛所說：
『以嗔恨回報嗔恨，嗔恨會反過來纏繞自己；不以嗔恨回報嗔恨，才能戰勝強大的軍隊。能夠不嗔恨的人，是大丈夫的法則；小人的嗔恨，像山一樣難以撼動。嗔恨是劇烈的毒藥，會造成許多殘害；不傷害他人，自己的嗔恨才能平息。嗔恨是巨大的黑暗，即使有眼睛也看不見；嗔恨是塵垢，染污清凈的心。像這樣的嗔恨，應當迅速去除消滅；就像毒蛇在房間里，不除掉就會害人。』像這樣種種，嗔恨的毒害是無量的；應當修習慈悲心，去除消滅嗔恨。這就是慈悲三昧之門。」
第三個對治愚癡的法門
如果愚癡特別多，應當學習三種思惟的法門：或者初學修行、或者已經修行、或者長期修行。
如果是初學修行，應當教導他說生緣老死，無明緣行（無明是產生行為的條件）。像這樣思惟，不讓心向外馳念；如果心向外馳念各種因緣，就收攝回來。如果是已經修行，應當教導他說行緣識（行為是產生意識的條件）、識緣名色（意識是產生名稱和形體的條件）、名色緣六入（名稱和形體是產生六種感覺器官的條件）、六入緣觸（六種感覺器官是產生接觸的條件）、觸緣受（接觸是產生感受的條件）、受緣愛（感受是產生愛慾的條件）、愛緣取（愛慾是產生執取的條件）、取緣有（執取是產生存在的條件）。像這樣思惟，不讓心向外馳念；如果心向外馳念各種因緣，就收攝回來。如果是長期修行，應當教導他說無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死。像這樣思惟，不讓心向外馳念；如果心向外馳念各種因緣，就收攝回來。
有人問：「一切智人（指佛）是有明，一切其餘的人是無明，這裡怎麼說無明呢？」
回答說：「無明是指一切不知。這裡的無明能夠造作後世的存在，存在者消失，消失者
【English Translation】 English version: 'One should guard oneself, wearing forbearance as sandals (Ge Xi).' As the Buddha said:
'Responding to anger with anger, anger will return to you; not responding to anger with anger, one can defeat a great army. To be able to not be angry is the law of a great person; the anger of a small person is as immovable as a mountain. Anger is a severe poison, causing much harm; not harming others, one's own anger will cease. Anger is great darkness, having eyes but not seeing; anger is dust and grime, polluting the pure mind. Such anger should be quickly removed and extinguished; like a poisonous snake in a room, if not removed, it will harm people.' Like this in various ways, the poison of anger is immeasurable; one should cultivate loving-kindness, removing and extinguishing anger. This is the door of the Samadhi of Loving-Kindness."
The Third Dharma Gate for Curing Ignorance
If ignorance is particularly prevalent, one should learn the three Dharma Gates of contemplation: either newly practicing, or already practicing, or long-term practicing.
If newly practicing, one should teach them to say that birth is conditioned by old age and death, and action is conditioned by ignorance (ignorance is the condition for generating action). Contemplate in this way, not allowing the mind to wander outwards; if the mind wanders outwards to various conditions, gather it back. If already practicing, one should teach them to say that consciousness is conditioned by action, name and form are conditioned by consciousness, the six entrances are conditioned by name and form, contact is conditioned by the six entrances, feeling is conditioned by contact, craving is conditioned by feeling, grasping is conditioned by craving, and existence is conditioned by grasping. Contemplate in this way, not allowing the mind to wander outwards; if the mind wanders outwards to various conditions, gather it back. If long-term practicing, one should teach them to say that action is conditioned by ignorance, consciousness is conditioned by action, name and form are conditioned by consciousness, the six entrances are conditioned by name and form, contact is conditioned by the six entrances, feeling is conditioned by contact, craving is conditioned by feeling, grasping is conditioned by craving, existence is conditioned by grasping, birth is conditioned by existence, and old age and death are conditioned by birth. Contemplate in this way, not allowing the mind to wander outwards; if the mind wanders outwards to various conditions, gather it back.
Someone asks: 'The All-Knowing One (referring to the Buddha) has clarity, all other people have ignorance, so how can there be ignorance here?'
The answer is: 'Ignorance means not knowing everything. The ignorance here can create future existence; existence disappears, and disappearance'
有，棄諸善、取諸惡，破實相、著虛妄。如〈無明相品〉中說：
「『不明白益法， 不知道德業； 而作結使因， 如火鉆燧生。 惡法而心著， 遠棄于善法； 奪眾生明賊， 去來明亦劫。 常樂我凈想， 計於五陰中； 苦習盡道法， 亦復不能知。 種種惱險道， 盲人入中行； 煩惱故業集， 業故苦流回。 不應取而取， 應取而反棄； 馳闇逐非道， 蹴株而躄地。 有目而無慧， 其喻亦如是， 是因緣滅故， 智明如日出。』
「如是略說，無明乃至老死亦如是。」
問曰：「佛法中因緣甚深，云何癡多人能觀因緣？」
答曰：「二種癡人：一、如牛羊；二、種種邪見、癡惑闇蔽，邪見癡人。佛為此說，當觀因緣以習三昧。」
第四治思覺法門
若思覺偏多，當習阿那般那三昧法門。有三種學人：或初習行、或已習行、或久習行。若初習行，當教言一心念數，入息出息，若長若短，數一至十。若已習行，當教言數一至十，隨息入出，念與息俱，止心一處。若久習行，當教言數、隨、止、觀、轉觀、清凈。阿那般那三昧，六種門十六分，云何為數？一心念入息，入息至竟數一，出息
【現代漢語翻譯】 現代漢語譯本：有這樣的人，他們拋棄各種善行，選擇各種惡行，否定真實的實相，執著于虛假的妄想。正如《無明相品》中所說： 『不明白有益的佛法，不知道道德和善業；卻造作產生煩惱的因，就像鉆木取火一樣。對於惡法心生執著，遠遠地拋棄善法；像盜賊一樣奪走眾生的光明，使眾生過去和未來的光明都被劫奪。常常在五蘊（色、受、想、行、識）中執著于常、樂、我、凈的顛倒想；對於苦、集、滅、道四聖諦的佛法，也不能理解。種種令人煩惱的危險道路，就像盲人走在其中一樣；因為煩惱而積聚惡業，因為惡業而使痛苦不斷輪迴。不應該執取的反而執取，應該執取的反而拋棄；在黑暗中奔馳，追逐邪道，就像踢到樹樁而跌倒在地一樣。雖然有眼睛卻沒有智慧，這種情況就像上面所說的比喻一樣，當這些因緣滅盡時，智慧的光明就像太陽升起一樣。』 像這樣簡略地說，無明乃至老死也是如此。 有人問：『佛法中的因緣非常深奧，為什麼愚癡的人能夠觀察因緣呢？』 回答說：『有兩種愚癡的人：第一種像牛羊一樣愚昧；第二種是具有各種邪見，被愚癡迷惑而矇蔽的人。佛陀因此而說，應當觀察因緣來修習三昧（Samadhi，禪定）。』 第四 治思覺法門 如果思覺（念頭）過多，應當修習阿那般那三昧（Anapanasati-samadhi，入出息念定）法門。有三種學習的人：或者初學修行，或者已經學習修行，或者長期學習修行。如果是初學修行的人，應當教導他們一心念數，計算入息和出息，無論是長還是短，從一數到十。如果是已經學習修行的人，應當教導他們從一數到十，隨著氣息的出入，念頭與氣息一起，使心止於一處。如果是長期學習修行的人，應當教導他們數、隨、止、觀、轉觀、清凈。阿那般那三昧有六種門和十六個部分，什麼是數呢？一心念入息，入息到最後數一，出息
【English Translation】 English version: There are those who abandon all good deeds and take up all evil deeds, who deny the true reality and cling to false delusions. As it is said in the 『Chapter on the Characteristics of Ignorance (Avidya)』: 『Not understanding beneficial Dharma, not knowing morality and virtuous actions; yet creating the cause of afflictions, like fire produced by drilling wood. Clinging to evil dharmas, abandoning good dharmas far away; like thieves stealing the light of sentient beings, robbing their past and future light as well. Constantly clinging to the inverted perceptions of permanence, bliss, self, and purity in the five skandhas (form, feeling, perception, mental formations, and consciousness); and also unable to understand the Dharma of the Four Noble Truths (suffering, its origin, its cessation, and the path). All kinds of troublesome and dangerous paths, like a blind person walking in them; accumulating karmic deeds because of afflictions, and because of karmic deeds, suffering flows back and forth in cycles. Taking what should not be taken, and abandoning what should be taken; running in darkness, pursuing wrong paths, like kicking a tree stump and falling to the ground. Having eyes but no wisdom, the analogy is just like this; when these causes and conditions cease, the light of wisdom is like the sun rising.』 Thus, briefly speaking, ignorance (Avidya) and even old age and death are also like this. Someone asks: 『The causes and conditions (Hetu-pratyaya) in the Buddha-dharma are very profound, why can foolish people observe causes and conditions?』 The answer is: 『There are two kinds of foolish people: the first is like cattle and sheep, being ignorant; the second is those who have various wrong views, being deluded and obscured by ignorance. The Buddha said this so that one should observe causes and conditions to practice Samadhi (concentration).』 Fourth: The Method for Curing Thoughts and Perceptions If thoughts and perceptions are excessive, one should practice the Anapanasati-samadhi (mindfulness of breathing) method. There are three kinds of learners: those who are beginners, those who have already practiced, and those who have practiced for a long time. If they are beginners, they should be taught to focus their minds on counting, counting the in-breath and out-breath, whether long or short, counting from one to ten. If they have already practiced, they should be taught to count from one to ten, following the in-breath and out-breath, with the thought accompanying the breath, keeping the mind in one place. If they have practiced for a long time, they should be taught counting, following, stopping, observing, transforming observation, and purification. Anapanasati-samadhi has six doors and sixteen parts, what is counting? Focusing the mind on the in-breath, counting one when the in-breath reaches its end, out-breath
至竟數二。若未竟而數為非數，若數二至九而誤，更從一數起。譬如算人，一一為二、二二為四、三三為九。
問曰：「何以故數？」
答曰：「無常觀易得故、亦斷諸思覺故、得一心故。身心生滅無常，相似相續難見；入息出息生滅無常，易知易見故。複次，心繫在數，斷諸思諸覺。思覺者：欲思覺、恚思覺、惱思覺、親里思覺、國土思覺、不死思覺。欲求凈心入正道者，先當除卻三種粗思覺，次除三種細思覺，除六覺已，當得一切清凈法。譬如採金人，先除粗石砂，然後除細石砂，次第得細金砂。」
問曰：「云何為粗病？云何為細病？」
答曰：「欲、瞋、惱覺是三名粗病；親里、國土及不死覺是三名細病，除此覺已，得一切清凈法。」
問曰：「未得道者結使未斷，六思覺強從心生亂，云何能除？」
答曰：「心厭世間，正觀能遮而未能拔，后得無漏道，能拔結使根本。何謂正觀？
「見多欲人求欲苦， 得之守護是亦苦； 失之憂惱亦大苦， 心得欲時無滿苦。 欲無常空憂惱因， 眾共有此當覺棄； 譬如毒蛇入人室， 不急除之害必至。 不定不實不貴重， 種種欲求顛倒樂； 如六神通阿羅漢， 教誨欲覺弟子言： 『汝不破戒戒清
【現代漢語翻譯】 現代漢語譯本：
如果數數到最終的數字二。如果還沒有數到最終的數字，而數了不是數字的東西，或者數數從二到九時出錯，就應該從一重新開始數。比如算數的人，一一得二，二二得四，三三得九。
問：『為什麼要數數？』
答：『因為無常的觀察容易獲得，也能斷除各種思緒和感覺，從而得到一心。身心的生滅無常，相似相續難以察覺；入息出息的生滅無常，容易知道容易察覺。而且，心專注于數數，就能斷除各種思緒和感覺。思覺指的是：欲的思覺、嗔的思覺、惱的思覺、親人的思覺、國土的思覺、不死的思覺。想要尋求清凈心進入正道的人，首先應當去除三種粗的思覺，然後去除三種細的思覺，去除這六種思覺后，就能得到一切清凈的法。比如採金的人，先去除粗的石頭和沙子，然後去除細的石頭和沙子，依次得到細的金沙。』
問：『什麼是粗病？什麼是細病？』
答：『慾望、嗔恨、惱怒的思覺這三種叫做粗病；親人、國土以及不死的思覺這三種叫做細病，去除這些思覺后，就能得到一切清凈的法。』
問：『沒有得道的人，煩惱還沒有斷除，六種思覺強烈地從心中生起擾亂，要怎樣才能去除？』
答：『心厭惡世間，正確的觀察能夠遮蔽這些思覺，但不能拔除它們的根本，之後得到無漏道，才能拔除煩惱的根本。什麼是正確的觀察？』
『看到貪慾的人追求慾望很苦，得到慾望后守護它也很苦；失去慾望后憂愁煩惱也很大；心得到慾望時沒有滿足的苦。 慾望是無常空虛的，是憂愁煩惱的原因，大家都有，應當覺悟而拋棄它；比如毒蛇進入人的房間，不趕快除掉它，禍害必定到來。 慾望是不定的、不真實的、不貴重的，種種慾望的追求都是顛倒的快樂；比如具有六神通的阿羅漢（Arhat，已證得涅槃的聖人），教誨有慾望思覺的弟子說： 「你如果不破戒，戒律清凈……」』
【English Translation】 English version:
To count to the final number two. If not yet completed and counting non-numbers, or if counting from two to nine and making a mistake, start counting from one again. For example, like someone calculating, one and one is two, two and two is four, three and three is nine.
Question: 'Why count?'
Answer: 'Because the contemplation of impermanence is easily attained, and it also cuts off all thoughts and perceptions, thus attaining one-pointedness of mind. The arising and ceasing of body and mind are impermanent, similar and continuous, and difficult to see; the arising and ceasing of incoming and outgoing breaths are impermanent, easy to know and easy to see. Furthermore, when the mind is focused on counting, it cuts off all thoughts and perceptions. Thoughts and perceptions refer to: thoughts and perceptions of desire, thoughts and perceptions of anger, thoughts and perceptions of vexation, thoughts and perceptions of relatives, thoughts and perceptions of country, thoughts and perceptions of immortality. Those who seek a pure mind to enter the right path should first remove the three coarse thoughts and perceptions, then remove the three subtle thoughts and perceptions. Having removed the six perceptions, one will attain all pure Dharmas. It is like a gold miner who first removes the coarse stones and sand, then removes the fine stones and sand, and gradually obtains fine gold dust.'
Question: 'What are coarse sicknesses? What are subtle sicknesses?'
Answer: 'Thoughts and perceptions of desire, anger, and vexation are called the three coarse sicknesses; thoughts and perceptions of relatives, country, and immortality are called the three subtle sicknesses. Having removed these perceptions, one will attain all pure Dharmas.'
Question: 'Those who have not attained the path, whose fetters have not been broken, and whose six thoughts and perceptions arise strongly from the mind, causing disturbance, how can they be removed?'
Answer: 'The mind detests the world, and right contemplation can obstruct these thoughts and perceptions but cannot uproot them. Later, attaining the unconditioned path (無漏道), one can uproot the root of the fetters. What is right contemplation?'
'Seeing that those with much desire suffer from seeking desire, guarding it after obtaining it is also suffering; losing it brings worry and great suffering; when the mind obtains desire, there is no satisfaction. Desire is impermanent and empty, a cause of worry and suffering, shared by all, and should be awakened to and abandoned; like a poisonous snake entering a person's room, if not quickly removed, harm will surely come. Desire is uncertain, unreal, and not valuable, all kinds of desires are inverted pleasures; like an Arhat (阿羅漢, a perfected being who has attained Nirvana) with the six supernormal powers, teaching disciples with thoughts of desire, saying: 'If you do not break the precepts, the precepts are pure...'
凈， 不共女人同室宿； 欲結毒蛇滿心室， 纏綿愛喜不相離。 既知身戒不可毀， 汝心常共慾火宿； 汝是出家求道人， 何緣縱心乃如是？ 父母生養長育汝， 宗親恩愛共成就； 咸皆涕泣戀惜汝， 汝能捨離不顧念？ 而心常在欲覺中， 共欲嬉戲無厭心； 常樂慾火共一處， 歡喜愛樂不暫離。』
「如是種種呵欲覺，如是種種正觀除欲覺。」
問曰：「云何滅瞋恚覺？」
答曰：
「從胎中來生常苦， 是中眾生莫瞋惱； 若念瞋惱慈悲滅， 慈悲瞋惱不相比。 汝念慈悲瞋惱滅， 譬如明闇不同處； 若持凈戒念瞋恚， 是人自毀破法利。 譬如諸象入水浴， 復以泥土涂坌身； 一切常有老病死， 種種鞭笞百千苦。 云何善人念眾生， 而復加益以瞋惱？ 若起瞋恚欲害彼， 未及前人先自燒； 是故常念行慈悲， 瞋惱惡念內不生。 若人常念行善法， 是心常習佛所念； 是故不應念不善， 常念善法歡樂心。 今世得樂后亦然， 得道常樂是涅槃； 若心積聚不善覺， 自失己利並害他。 是謂不善彼我失， 他有凈心亦覆沒； 譬如阿蘭若道人， 舉手哭言賊劫我
【現代漢語翻譯】 現代漢語譯本： 『你應當清凈，不應該和女人在同一個房間里睡覺； 你卻想要把毒蛇纏繞在你的心裡，讓愛慾和歡喜與你形影不離。 你既然知道身體的戒律不可毀壞，你的心卻常常和（此處原文缺失，無法翻譯）在一起； 你是一個出家求道的人，為什麼會放縱你的心到這種地步？ 你的父母生養你，親戚朋友用恩愛幫助你成就； 他們都哭泣著，依依不捨地掛念你，你卻能捨棄他們而不顧念？ 而你的心卻常常沉浸在慾望的念頭中，和慾望嬉戲，沒有厭倦的時候； 常常喜歡和（此處原文缺失，無法翻譯）在一起，歡喜快樂，片刻也不分離。』
『像這樣種種呵斥慾望的念頭，像這樣種種用正確的觀察來去除慾望的念頭。』
問：『要怎樣才能滅除嗔恚的念頭呢？』
答：
『從出生到死亡一直充滿痛苦，這其中的眾生不應該被嗔恨惱怒； 如果想到嗔恨惱怒，慈悲心就會消失，慈悲心和嗔恨惱怒是不能並存的。 你如果想到慈悲心，嗔恨惱怒就會消失，就像光明和黑暗不能在同一個地方一樣； 如果持守清凈戒律的人還想著嗔恨惱怒，這個人就是在自我毀壞，破壞佛法利益。 就像大象進入水中洗澡，卻又用泥土塗抹自己的身體一樣； 一切眾生常常有衰老、疾病和死亡，還有種種鞭打、責罰，千百種痛苦。 為什麼善良的人想到眾生，反而還要用嗔恨惱怒來增加他們的痛苦呢？ 如果生起嗔恨心想要傷害別人，還沒傷到別人，先把自己燒傷了； 所以要常常想著施行慈悲，讓嗔恨惱怒的惡念在心中不生起。 如果一個人常常想著施行善法，他的心就會常常習慣於佛所想的； 所以不應該想著不善的事情，要常常想著善法，保持歡樂的心情。 今生得到快樂，來世也是這樣，得道后常樂就是涅槃（Nirvana，佛教術語，指解脫生死後的境界）； 如果心中積聚不善的念頭，就會失去自己的利益，並且傷害他人。 這就是所謂的不善，自己和他人都會因此受損，他人原本清凈的心也會被污染； 就像在阿蘭若（Aranya，指寂靜處，適合修行的地方）修道的修行人，舉手哭著說強盜搶劫了我。』
【English Translation】 English version: 'You should be pure and not sleep in the same room with a woman; Yet you desire to entangle poisonous snakes in your heart, clinging to love and joy, inseparable. Since you know that the precepts of the body are inviolable, your heart constantly dwells with (missing text in the original, untranslatable); You are a renunciate seeking the path, why do you indulge your mind to such an extent? Your parents gave birth to you and nurtured you, relatives and friends helped you achieve through love and kindness; They all weep, reluctantly missing you, yet you can abandon them without regard? And your mind is constantly immersed in thoughts of desire, playing with desire, never tiring; Often enjoying being with (missing text in the original, untranslatable), joyful and happy, never apart for a moment.'
'Thus, in various ways, rebuke thoughts of desire; thus, in various ways, use correct contemplation to eliminate thoughts of desire.'
Question: 'How can one extinguish thoughts of anger and hatred?'
Answer:
'From birth to death, life is always full of suffering; beings within this should not be angered or annoyed; If one thinks of anger and annoyance, compassion will disappear; compassion and anger are incompatible. If you think of compassion, anger and annoyance will disappear, just as light and darkness cannot be in the same place; If someone holding pure precepts still thinks of anger and hatred, that person is destroying themselves and harming the benefits of the Dharma (Buddhist teachings). It is like elephants entering the water to bathe, only to smear their bodies with mud again; All beings constantly experience aging, sickness, and death, as well as various beatings, punishments, and thousands of sufferings. Why would a good person, thinking of beings, add to their suffering with anger and annoyance? If anger arises, wanting to harm others, before harming others, one burns oneself first; Therefore, one should always think of practicing compassion, so that evil thoughts of anger and annoyance do not arise within. If a person constantly thinks of practicing good deeds, their mind will constantly be accustomed to what the Buddha thinks; Therefore, one should not think of unwholesome things, but always think of wholesome things, maintaining a joyful mind. Happiness is attained in this life, and so it will be in the next; the constant happiness after attaining the path is Nirvana (Nirvana, Buddhist term, referring to the state after liberation from birth and death); If unwholesome thoughts accumulate in the mind, one will lose one's own benefit and harm others. This is what is meant by unwholesomeness, both oneself and others will suffer as a result; the originally pure mind of others will also be defiled; It is like a practitioner in Aranya (Aranya, refers to a quiet place, suitable for practice), raising their hands and crying out that robbers have robbed me.'
。
「有人問言誰劫汝？答言財賊我不畏，我不聚財求世利，誰有財賊能侵我？我集善根諸法寶，覺觀賊來破我利；財賊可避多藏處，劫善賊來無處避。如是種種呵瞋恚，如是種種正觀除瞋恚覺。」
問曰：「云何除惱覺？」
答曰：「眾生百千種， 諸病更互恒來惱； 死賊捕伺常欲殺， 無量眾苦自沉沒。 云何善人復加惱， 讒謗謀害無慈仁？ 未及傷彼被殃身。 俗人起惱是可恕， 此事世法惡業因， 亦不自言我修善。 求清凈道出家人， 而生瞋恚懷嫉心； 清冷雲中放毒火， 當知此惡罪極深。 阿蘭若人興嫉妒， 有阿羅漢他心智， 教誡苦責汝何愚， 嫉妒自破功德本？ 若求供養當自集， 諸功德本莊嚴身； 若不持戒禪多聞， 虛假染衣壞法身； 實是乞兒弊惡人， 云何求供養利身？ 飢渴寒熱百千苦， 眾生常困此諸惱； 身心苦厄無窮盡， 云何善人加諸惱？ 譬如病瘡以針刺， 亦如獄囚考未決； 苦厄纏身眾惱集， 云何慈悲更令劇？
「如是種種呵惱覺，如是種種正觀除惱覺。」
問曰：「云何除親里覺？」
答曰：「應如是念：世界生死中自業緣牽，何者是親，何者非親
【現代漢語翻譯】 現代漢語譯本 『如果有人問是誰搶劫了你？』回答說：『我並不害怕財物上的盜賊，我不積聚財富，不追求世俗的利益，誰有財物上的盜賊能侵犯我呢？我積聚的是善根和諸法之寶，只有覺觀之賊會來破壞我的利益。財物上的盜賊可以躲避，多藏起來就行，但劫奪善根的盜賊來了，卻無處可避。』 像這樣種種呵斥瞋恚，像這樣種種以正觀來去除瞋恚之覺。
問：『如何去除惱怒之覺？』
答：『眾生有百千種，各種疾病交替不斷地來惱害；死亡的盜賊伺機捕捉，常常想要殺害，無量的眾苦使人沉沒。為什麼善良的人還要加以惱害，用讒言誹謗、陰謀陷害，沒有慈悲仁愛之心？還沒來得及傷害別人，災殃就落到自己身上。世俗之人產生惱怒，尚且可以原諒，因為這是世間的法則，是惡業的因緣，他們也不會說自己是在修行善法。而追求清凈之道的出家人，卻生起瞋恚，懷有嫉妒之心；這就像在清冷的雲中放出毒火，應當知道這種罪惡極其深重。在阿蘭若（Aranya）（寂靜處）修行的人，竟然也興起嫉妒之心，如果有阿羅漢（Arhat）（已證果的聖者）具有他心智（能知他人心念的神通），就會教誡並嚴厲責備你多麼愚癡，嫉妒會自己破壞功德之根本！如果想要得到供養，應當自己積聚各種功德之根本，以此來莊嚴自身；如果不持戒、不修禪定、不多聞佛法，只是虛假地穿著染色的僧衣，就會破壞法身（Dharmakaya）（佛的法性之身）；實際上是乞丐、是卑劣惡人，怎麼能求得供養來利益自身呢？飢渴寒熱等百千種痛苦，眾生常常被這些惱害所困擾；身心的苦難無窮無盡，為什麼善良的人還要加以惱害呢？這就像在生病的瘡上用針刺，也像獄中的囚犯，案件尚未判決；苦難纏身，各種惱害聚集，為什麼還要用慈悲心去加劇這些痛苦呢？』
像這樣種種呵斥惱怒之覺，像這樣種種以正觀來去除惱怒之覺。
問：『如何去除親里之覺？』
答：『應當這樣想：在世界的生死輪迴中，是被各自的業緣所牽引，誰是真正的親人，誰又不是親人呢？』
【English Translation】 English version 『If someone asks, 「Who robbed you?」』 Answer, 『I am not afraid of thieves of wealth. I do not accumulate wealth, nor do I seek worldly gain. Who has a thief of wealth that can invade me? I accumulate roots of goodness and treasures of the Dharma. Only the thieves of perception and thought come to destroy my benefit. Thieves of wealth can be avoided by hiding in many places, but when thieves come to rob goodness, there is nowhere to hide.』 In this way, repeatedly scold anger, and in this way, repeatedly use right contemplation to remove the perception of anger.
Question: 『How to remove the perception of annoyance?』
Answer: 『Beings are of hundreds and thousands of kinds, and various illnesses come to annoy them in turn; the thief of death lies in wait, always wanting to kill; countless sufferings submerge them. Why do good people add to the annoyance, with slander, libel, and plots, without compassion or kindness? Before harming others, calamity befalls themselves. It is pardonable for worldly people to become annoyed, because this is the law of the world, the cause of evil karma, and they do not say that they are cultivating goodness. But for monks who seek the path of purity, to generate anger and harbor jealousy is like releasing poisonous fire in a clear, cold cloud. Know that this evil is extremely deep. Even those who practice in Aranya (quiet place) give rise to jealousy. If an Arhat (worthy one) has the wisdom to know others' minds, he will admonish and sternly rebuke you for your foolishness. Jealousy destroys the very root of merit! If you seek offerings, you should accumulate various roots of merit to adorn yourself. If you do not uphold the precepts, practice meditation, or learn the Dharma extensively, but merely wear dyed robes falsely, you will destroy the Dharmakaya (body of Dharma). In reality, you are a beggar, a vile and wicked person. How can you seek offerings to benefit yourself? Hunger, thirst, cold, heat, and hundreds and thousands of sufferings constantly plague beings; the suffering of body and mind is endless. Why do good people add to these annoyances? It is like pricking a diseased sore with a needle, or like a prisoner in jail whose case has not been decided. Suffering binds them, and various annoyances gather. Why, with compassion, make it even worse?』
In this way, repeatedly scold the perception of annoyance, and in this way, repeatedly use right contemplation to remove the perception of annoyance.
Question: 『How to remove the perception of relatives?』
Answer: 『One should think thus: In the cycle of birth and death in the world, one is drawn by one's own karma. Who is truly a relative, and who is not?』
？但以愚癡故，橫生著心計為我親，過去世非親為親，未來世非親為親，今世是親過去非親。譬如鳥棲，暮集一樹，晨飛各隨緣去。家屬親里亦復如是，生世界中，各各自異心，緣會故親，緣散故疏，無有定實，因緣果報，共相親近。譬如干沙，緣手團握，緣捉故合，緣放故散。父母養子，老當得報，子蒙懷抱養育故應報，若順其意則親，若逆其意是賊。有親不能益而反害，有非親無損而大益，人以因緣故而生愛，愛因緣故而更斷。譬如畫師作婦女像還自愛著，此亦如是，自生染著，染著于外。過去世中汝有親里，今世于汝復何所作？汝亦不能益過去親，過去親不益汝，兩不相益，空念之為是親非親，世界中不定無邊。如阿羅漢教新出家戀親弟子言：『如惡人吐食更欲還啖，汝亦如是！汝已得出家，何以還欲愛著，是剃髮染衣、是解脫相？汝著親里不得解脫，還為愛所繫，三界無常流轉不定，若親非親，雖今親里久久則滅，如是十方眾生迴轉，親里無定是非我親。』人慾死時無心無識，直視不轉，閉氣命絕如墮闇坑，是時親里家屬安在？若初生時先世非親，今強和合作親，若當死時復非親，如是思惟，不當著親。如人兒死，一時三處父母俱時啼哭，誑天上父母妻子，人中亦為誑，龍中父母亦為誑，如是種種正觀除親里
【現代漢語翻譯】 現代漢語譯本： 『但因為愚癡的緣故，橫生出執著心，認為某些人是我的親人。過去世不是親人，卻執著認為是親人；未來世不是親人，也執著認為是親人；今世是親人，過去卻不是親人。譬如鳥兒棲息，傍晚聚集在一棵樹上，早晨飛走各自隨緣而去。家屬親戚也是這樣，生存在世界中，各自懷著不同的心思，因為緣分聚合而親近，因為緣分消散而疏遠，沒有什麼是固定不變的，因為因緣果報而互相親近。譬如用手握住干沙，因為握持的緣故聚合在一起，因為放開的緣故而散開。父母養育子女，年老時應當得到回報，子女因為蒙受父母的懷抱養育，所以應當回報，如果順從父母的心意就是親人，如果違逆父母的心意就是賊。有的是親人卻不能帶來益處反而帶來損害，有的是非親人卻沒有損害反而帶來很大的益處，人因為因緣的緣故而產生愛，愛因為因緣的緣故而更加斷絕。譬如畫師畫了婦女的畫像反而自己愛戀執著，這也是這樣，自己產生染著，染著于外物。過去世中你有親人，今世對於你又能做什麼呢？你也不能給過去的親人帶來益處，過去的親人也不能給你帶來益處，兩方都不能互相帶來益處，空自念想他們是親人或者不是親人，世界中沒有固定，沒有邊際。』 如阿羅漢教導新出家但仍然愛戀親人的弟子說：『如同惡人吐出的食物又想回頭吃掉，你也是這樣！你已經出家，為什麼還要愛戀執著？這剃掉的頭髮，染色的僧衣，是解脫的象徵啊！你執著于親人就不能得到解脫，反而被愛所束縛，三界無常，流轉不定，無論是親人還是非親人，即使現在是親人，長久之後也會消滅，像這樣十方眾生輪迴轉動，親人與非親人沒有定數，誰也不是我真正的親人。』 『人將要死的時候，沒有心識，只是直直地看著，眼睛不會轉動，閉住呼吸，生命斷絕，如同掉進黑暗的深坑，這個時候親人眷屬在哪裡呢？剛出生的時候，前世不是親人，今生勉強和合作為親人，等到將要死的時候又不是親人了，像這樣思惟，不應當執著于親人。如同一個小孩死了，一時之間三處父母同時啼哭，欺騙天上、人中、龍中的父母妻子，像這樣種種正觀可以去除對親人的執著。』
【English Translation】 English version: 『But because of ignorance, they arbitrarily generate attachment, considering some as their relatives. In past lives, those who were not relatives are now considered relatives; in future lives, those who are not relatives will be considered relatives; in this life they are relatives, but in the past they were not. It is like birds roosting, gathering on a tree in the evening, and flying away in the morning, each following its own destiny. Family and relatives are also like this, living in the world, each with different intentions, becoming close due to karmic connections, and becoming distant when those connections dissipate. Nothing is fixed or real; they are close to each other because of causes, conditions, and karmic results. It is like grasping dry sand in your hand; it comes together because of the grasping, and scatters when released. Parents raise children, and when they are old, they should receive repayment. Children should repay because they were embraced and nurtured by their parents. If they follow their parents' wishes, they are considered relatives; if they go against their wishes, they are considered thieves. Some relatives cannot benefit but instead cause harm, while some non-relatives cause no harm but bring great benefit. People develop love because of karmic connections, and love is severed even more because of karmic connections. It is like a painter who creates an image of a woman and then becomes attached to it himself. It is the same here; one generates attachment and becomes attached to external things. In past lives, you had relatives; what can they do for you in this life? You cannot benefit past relatives, and past relatives cannot benefit you. Neither can benefit the other. It is empty to think of them as relatives or non-relatives. In the world, there is no fixedness, no boundaries.』 Like an Arhat teaching a newly ordained disciple who still clings to relatives, saying: 『It is like an evil person who spits out food and then wants to eat it again. You are the same! You have already renounced the world, why do you still want to cling to love? This shaved head and dyed robe are symbols of liberation! If you cling to relatives, you cannot attain liberation, but are instead bound by love. The Three Realms are impermanent, constantly changing. Whether relatives or non-relatives, even if they are relatives now, they will eventually perish. Like this, sentient beings in the ten directions revolve in samsara, relatives and non-relatives are not fixed, and no one is truly my relative.』 『When a person is about to die, they have no mind or consciousness, they just stare straight ahead, their eyes do not move, they hold their breath, and their life ends, like falling into a dark pit. Where are the relatives and family at that time? When first born, they were not relatives in the previous life, but in this life they are forced together as relatives. When they are about to die, they are no longer relatives. Thinking like this, one should not cling to relatives. It is like when a child dies, parents in three places cry at the same time, deceiving the parents and wives in the heavens, in the human realm, and in the dragon realm. Like this, various correct contemplations can remove attachment to relatives.』
覺。」
問曰：「云何除國土覺？」
答曰：「行者若念是國土，豐樂安隱多諸好人，恒為國土覺繩所牽，將去罪處。覺心如是，若有智人不應念著。何以故？國土種種過罪所燒時節轉故，亦有飢餓身疲極故，一切國土無常安者。複次，老病死苦無國不有，從是間身苦去、得彼處身苦，一切國土去無不苦。假有國土安隱豐樂，而有結惱心生苦患，是非好國土；能除雜惡國土、能薄結使令心不惱，是謂好國土。一切眾生有二種苦：身苦。心苦。常有苦惱，無有國土無此二惱。複次有國土大寒，有國土大熱，有國土飢餓，有國土多病，有國土多賊，有國土王法不理。如是種種國土之噁心不應著，如是正觀除國土覺。」
問曰：「云何除不死覺？」
答曰：「應教行者，若好家生、若種族子，才技力勢勝人，一切莫念。何以故？一切死時，不觀老少貴賤、才技力勢。是身是一切憂惱諸因緣，因自見少多壽，若得安隱，是為癡人。何以故？是謂憂惱因。依是四大、四大造色，如四毒蛇共不相應，誰得安隱者？出息期入，是不可信。複次人睡時欲期必覺，是事難信。受胎至老，死事恒來，求死時節言常不死，云何可信？譬如殺賊，拔刀、注箭常求殺人，無憐愍心。人生世間死力最大，一切無勝死力強者
【現代漢語翻譯】 現代漢語譯本 『覺』（Vedana，感受）。
問：『如何去除對國土的執著？』
答：『修行者如果想著這個國土，豐饒快樂，安穩平靜，有很多好人，就會一直被國土的執著所牽引，帶往罪惡之處。這樣的執著之心，有智慧的人不應該留戀。為什麼呢？因為國土會被種種過錯罪惡所焚燒，時節變遷，也會有飢餓和身體疲憊。一切國土沒有永恒安寧的。再者，衰老、疾病、死亡的痛苦，沒有哪個國土不存在。從這個地方的身體的痛苦，到那個地方的身體的痛苦，一切國土，無論去哪裡都免不了痛苦。即使有安穩豐樂的國土，如果因為煩惱而內心產生痛苦，就不是好的國土；能夠去除各種雜惡，能夠減少煩惱，使內心不苦惱的，才叫做好的國土。一切眾生有兩種痛苦：身體的痛苦和內心的痛苦。總是會有苦惱，沒有哪個國土沒有這兩種苦惱。再者，有的國土非常寒冷，有的國土非常炎熱，有的國土饑荒，有的國土多疾病，有的國土多盜賊，有的國土王法不公正。像這樣種種國土的惡處，內心不應該執著。像這樣正確地觀察，就能去除對國土的執著。』
問：『如何去除對不死的執著？』
答：『應該教導修行者，無論是出身好家庭，還是名門望族子弟，才藝技能、力量權勢勝過他人，都不要去想這些。為什麼呢？因為死亡來臨的時候，不會顧及年老或年少、尊貴或卑賤、才藝技能或力量權勢。這個身體是一切憂愁煩惱的根源，因為自己覺得壽命長短，如果因此感到安穩，那就是愚癡的人。為什麼呢？因為這就是憂愁煩惱的根源。依靠這四大（地、水、火、風），四大所造的色（物質現象），就像四條毒蛇互相不協調，誰能得到安寧呢？呼出氣息期待吸入，這是不可靠的。再者，人睡著時想要一定醒來，這件事難以相信。從受胎到衰老，死亡的事情一直都在發生，卻還奢求死亡的時間，說自己總是不死，怎麼能相信呢？譬如殺賊，拔出刀、射出箭，總是想著殺人，沒有憐憫之心。人生在世間，死亡的力量最大，一切沒有勝過死亡力量的。』
【English Translation】 English version 『覺』 (Vedana, feeling).
Question: 『How to eliminate the perception of lands?』
Answer: 『If a practitioner thinks of a land as prosperous, joyful, peaceful, and having many good people, they will constantly be pulled by the rope of attachment to that land, leading them to places of sin. Such attachment is something a wise person should not dwell on. Why? Because lands are burned by various faults and sins, and they change with the seasons, also experiencing famine and physical exhaustion. No land is permanently peaceful. Furthermore, the sufferings of old age, sickness, and death exist in every land. The suffering of the body here transfers to the suffering of the body there; no matter where one goes, suffering is unavoidable. Even if a land is peaceful and prosperous, if vexations arise and the mind experiences suffering, it is not a good land. A good land is one that can eliminate various impurities and evils, reduce afflictions, and prevent mental distress. All beings have two kinds of suffering: physical suffering and mental suffering. There is always suffering and distress; no land is without these two afflictions. Moreover, some lands are extremely cold, some are extremely hot, some are famine-stricken, some are plagued by diseases, some are overrun by thieves, and some have unjust laws. One should not be attached to the evils of such lands. By observing correctly in this way, one can eliminate the perception of lands.』
Question: 『How to eliminate the perception of immortality?』
Answer: 『One should teach practitioners not to dwell on whether they are born into a good family or are descendants of noble clans, or whether their talents, skills, strength, or power surpass others. Why? Because when death comes, it does not consider age, status, talent, skill, strength, or power. This body is the cause of all worries and afflictions. If one feels secure because they perceive their lifespan to be long or short, they are foolish. Why? Because this is the cause of worry and affliction. Relying on these four elements (earth, water, fire, and wind), and the material forms created by them, is like living with four poisonous snakes that are incompatible with each other; who can find peace? Exhaling with the expectation of inhaling is unreliable. Furthermore, it is difficult to believe that one will certainly wake up after falling asleep. From conception to old age, the matter of death is constantly approaching, yet one seeks a time of death and claims to be immortal; how can this be believed? It is like a thief-killer who draws a sword and shoots arrows, always seeking to kill without any compassion. In the world, the power of death is the greatest; nothing is stronger than the power of death.』
，若過去世第一妙人無能脫此死者，現在亦無大智人能勝死者，亦非軟語求、非巧言誑可得避脫；亦非持戒精進能卻此死。以是故當知，人常危脆不可怙恃，莫信計常我壽久活，是諸死賊常將人去，不付老竟然後當殺。
「如阿羅漢教諸覺所惱弟子言：『汝何以不知厭世入道？何以作此覺？有人未生便死，有生時死者，有乳餔時、有斷乳時、有小兒時、有盛壯時、有老時，一切時中，間死法界。譬如樹華，華時便墮，有果時墮，有未熟時墮。是故當知，勤力精進求安隱道，大力賊共住不可信。此賊如虎巧覆藏身，如是死賊常求殺人。』
「世界所有空如水泡，云何當言待時入道？何誰能證言汝必老可得行道？譬如險岸大樹上有大風，下有大水崩其根土，誰當信此樹得久住者？人命亦如是，少時不可信。父如穀子，母如好田，先世因緣罪福如雨澤，眾生如谷，生死如收刈。種種諸天子人王智德，如天王佐天斗破諸阿須倫軍，種種受樂，極高大明，還沒在黑闇。以是故，莫信命活，言我今日當作此，明後當作是。如是正觀種種，除不死覺。
「如是先除粗思覺，卻後除細思覺，心清凈生得正道，一切結使盡，從是得安隱處，是謂出家果。心得自在，三業第一清凈，不復受胎，讀種種經多聞，是時得報果
【現代漢語翻譯】 現代漢語譯本：如果過去世第一聰明的人都無法擺脫死亡，那麼現在也沒有偉大的智者能夠戰勝死亡，也不是用甜言蜜語祈求、用巧妙的謊言哄騙就可以避免的；也不是持戒精進就能阻止死亡的到來。因此應當明白，人的生命常常是脆弱而不可依靠的，不要相信常存不變、我能長壽的說法，這些死亡的盜賊常常會把人帶走，不等到年老就殺害。
就像阿羅漢教導被煩惱所困擾的弟子說：『你們為什麼不知厭倦世俗而入道修行？為什麼會有這樣的想法？有人還沒出生就死了，有出生時死的，有吃奶時、有斷奶時、有幼兒時、有壯年時、有老年時，所有的時間裡，死亡的法則都存在於世間。譬如樹上的花，開花時就凋落，結果時也凋落，未成熟時也凋落。所以應當明白，勤奮努力精進地尋求安穩的道路，不要相信與強大的盜賊共處。這個盜賊像老虎一樣善於隱藏自身，像這樣，死亡的盜賊常常尋求殺害人。』
世界所有的一切都空虛得像水泡一樣，怎麼能說等待時機再入道修行呢？誰又能保證說你一定會老，可以等到老了再修行呢？譬如在險峻的岸邊，大樹上有大風吹，下面有大水沖刷它的根基，誰會相信這棵樹能夠長久存活呢？人的生命也是這樣，短暫得不可靠。父親像穀子的種子，母親像肥沃的田地，前世的因緣、罪業和福報像雨水，眾生像穀子，生死就像收割。各種各樣的天子、人王，擁有智慧和德行，就像天王（帝釋天，佛教的護法神）的輔佐，與阿修羅（一種非天神，常與天神作戰）的軍隊作戰並將其擊敗，享受各種各樣的快樂，擁有極高大的光明，最終還是會沉沒在黑暗之中。因此，不要相信生命能夠長久，說我今天要做這個，明天要做那個。像這樣正確地觀察種種現象，去除對不死的執著。
像這樣先去除粗略的思緒和念頭，然後去除細微的思緒和念頭，內心清凈就能產生正確的道路，一切煩惱和束縛都消除，從此獲得安穩的處所，這就是出家的結果。內心獲得自在，身口意三業達到第一等的清凈，不再受輪迴之苦，閱讀各種各樣的經典，廣聞博學，這時就能得到相應的報應。
【English Translation】 English version: If the most intelligent person in the past could not escape death, then there is no great wise person now who can overcome death, nor can it be avoided by pleading with sweet words or deceiving with clever lies; nor can holding precepts and being diligent prevent death from coming. Therefore, it should be understood that human life is often fragile and unreliable, do not believe in permanence or the idea that 'I will live long,' these thieves of death often take people away, killing them before they even reach old age.
It is like an Arhat (one who has attained Nirvana) teaching disciples troubled by afflictions, saying: 'Why do you not know to be weary of the world and enter the path? Why do you have such thoughts? Some die before they are born, some die at birth, some die while nursing, some die when weaned, some die as children, some die in their prime, some die in old age, in all times, the law of death exists in the world. For example, like flowers on a tree, they fall when they bloom, they fall when they bear fruit, they fall when they are unripe. Therefore, it should be understood, diligently and vigorously seek the path of peace and security, do not trust living with powerful thieves. This thief is like a tiger, skillful at hiding itself, in this way, the thief of death constantly seeks to kill people.'
Everything in the world is as empty as a water bubble, how can one say to wait for the right time to enter the path? Who can guarantee that you will definitely grow old and can practice when you are old? For example, on a dangerous bank, a large tree has a strong wind blowing on it, and below there is a large river eroding its roots, who would believe that this tree can live long? Human life is also like this, too short to be trusted. The father is like a grain seed, the mother is like fertile land, the causes and conditions of past lives, sins and blessings are like rain, sentient beings are like grain, birth and death are like harvesting. All kinds of Devas (gods) and human kings, possessing wisdom and virtue, are like the assistants of Indra (Śakra, the ruler of the Devas), fighting and defeating the armies of the Asuras (a type of demigod, often at war with the Devas), enjoying all kinds of pleasures, possessing extremely great light, but eventually sinking into darkness. Therefore, do not trust that life will be long, saying 'I will do this today, I will do that tomorrow.' Observing all phenomena correctly in this way, remove the attachment to immortality.
In this way, first remove the coarse thoughts and notions, then remove the subtle thoughts and notions, a pure mind can generate the correct path, all afflictions and bonds are eliminated, and from this, one obtains a place of peace and security, this is the result of leaving home. The mind obtains freedom, the three karmas (body, speech, and mind) reach the first level of purity, no longer suffering the cycle of rebirth, reading all kinds of scriptures, learning widely, at this time one will receive the corresponding reward.
。如是得時，不空破魔王軍，便得第一勇猛名稱。世界中煩惱將去，是不名健；能破煩惱賊，滅三毒火，涼樂清凈，涅槃林中安隱高枕，種種禪定、根、力、七覺，清風四起，顧念眾生沒三毒海，德妙力如是，乃名為健。如是等散心，當念阿那般那，學六種法斷諸思覺，以是故念數息。」
問曰：「若余不凈、唸佛、四等觀中，亦得斷思覺，何以故獨數息？」
答曰：「余觀法寬難失故，數息法急易轉故。譬如放牛，以牛難失故，守之少事，如放獼猴易失故，守之多事，此亦如是！數息心數不得少時他念，少時他念則失數，以是故初斷思覺應數息。」
已得數法，當行隨法，斷諸思覺，入息至竟，當隨莫數一；出息至竟，當隨莫數二。譬如負債人，債主隨逐，初不捨離。如是思惟是入息，是還出更有異？出息是還入，更有異？是時知入息異、出息異。何以故？出息暖、入息冷。
問曰：「入出息是一息。何以故？出息還更入故。譬如含水水暖，吐水水冷，冷者還暖，暖者還冷故。」
答曰：「不爾！內心動故有息出，出已即滅。鼻口引外則有息入，入故息滅，亦無將出亦無將入。複次，少、壯、老人，少者入息長，壯者入出息等，老者出息長，是故非一息。複次，臍邊風發相似相續，
息出至口鼻邊，出已便滅。譬如[夢-夕+棐]囊中風，開時即滅。若以口鼻因緣引之則風入，是從新因緣邊生。譬如扇，眾緣合故則有風。是時知入出息因緣，而有虛誑不真、生滅無常。如是思惟，出息從口鼻因緣引之而有，入息因緣心動令生，而惑者不知以為我息。」
息者是風，與外風無異，地、水、火、空亦復如是！是五大因緣合故生識，識亦如是，非我有也！五陰、十二入、十八持亦復如是！如是知之，逐息入息出，是以名隨。
已得隨法當行止法。止法者，數隨心極，住意風門，念入出息。
問曰：「何以故止？」
答曰：「斷諸思覺故，心不散故。數隨息時，心不定、心多劇故；止則心閑少事故，心住一處故。」
念息出入，譬如守門人門邊住，觀人入出。止心亦爾！知息出時，從臍、心、胸、咽至口、鼻。息入時從口、鼻、咽、胸、心至臍。如是繫心一處，是名為止。
複次心止法中住觀。入息時五陰生滅異，出息時五陰生滅異，如是心亂便除卻，一心思惟令觀增長，是名為觀法。
舍風門住離粗觀法，離粗觀法知息無常，此名轉觀。觀五陰無常，亦念入息出息生滅無常。見初頭息無所從來，次觀后息亦無跡處，因緣合故有，因緣散故無，是名轉觀法。
【現代漢語翻譯】 現代漢語譯本：氣息從口鼻邊呼出，呼出后便消散。好比[夢-夕+棐]囊中的風，打開時就消失。如果通過口鼻的因緣來引導，風就會進入，這是從新的因緣而生。又好比扇子，眾多因緣聚合才產生風。這時要知道入息和出息的因緣，它們是虛假不真實的，生滅無常的。這樣思惟，出息是從口鼻的因緣引導而產生的，入息是因心念的動搖而產生，而迷惑的人卻不知道，以為是『我的』氣息。」
氣息是風，與外面的風沒有區別，地、水、火、空（四大元素）也是如此！這五大因緣聚合才產生識（意識），識也是這樣，不是『我』所擁有的！五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意及其對應的六塵）、十八持（六根、六塵、六識）也是如此！這樣瞭解之後，跟隨氣息的進入和呼出，因此稱為『隨』。
已經掌握了『隨』法，應當修行『止』法。『止』法就是，數息、隨息，使心達到極致，將意念安住在風門（呼吸的出入口），專注于入息和出息。
問：『為什麼要修止？』
答：『爲了斷除各種思緒和覺知，使心不散亂。在數息和隨息時，心不定，心容易浮躁；修止則能使心清閑，減少雜事，使心安住於一處。』
專注于氣息的出入，好比守門人在門邊，觀察人的出入。止心也是這樣！知道氣息呼出時，從臍、心、胸、咽喉到口、鼻。氣息吸入時，從口、鼻、咽喉、胸、心到臍。這樣將心繫於一處，這稱為『止』。
進一步，在心止於法中時，進行觀察。吸氣時五陰（色、受、想、行、識）的生滅變化不同，呼氣時五陰的生滅變化也不同，如果心因此而散亂，就應當排除，一心思惟，使觀想增長，這稱為『觀』法。
捨棄風門，安住于遠離粗略的觀想之法，遠離粗略的觀想之法，從而知曉氣息是無常的，這稱為『轉觀』。觀察五陰是無常的，也念及入息和出息的生滅是無常的。觀察最初的氣息無所從來，進而觀察最後的氣息也無處可去，因緣聚合而產生，因緣離散而消失，這稱為『轉觀』法。
【English Translation】 English version: The breath goes out to the edge of the mouth and nose, and disappears after it goes out. It is like the wind in a [夢-夕+棐] bag, which disappears when opened. If it is drawn by the cause and condition of the mouth and nose, then the wind enters, and it is born from a new cause and condition. It is like a fan, which has wind because of the combination of many causes and conditions. At this time, know the causes and conditions of inhalation and exhalation, and that they are false, unreal, impermanent, and subject to birth and death. Thinking in this way, exhalation is caused by the condition of the mouth and nose, and inhalation is caused by the movement of the mind, but those who are deluded do not know this and think it is 'my' breath.
Breath is wind, and it is no different from external wind. Earth, water, fire, and air (the four great elements) are also the same! The five great causes and conditions combine to produce consciousness (識), and consciousness is also like this, not owned by 'me'! The five skandhas (五陰, wǔyīn - form, feeling, perception, volition, consciousness), the twelve entrances (十二入, shíèrrù - the six sense organs and their corresponding six sense objects), and the eighteen realms (十八持, shíbāchí - the six sense organs, six sense objects, and six consciousnesses) are also like this! Knowing this, follow the breath in and out, and therefore it is called 'following'.
Having obtained the 'following' method, one should practice the 'stopping' method. The 'stopping' method is to count the breaths, follow the breaths, bring the mind to its extreme, dwell the intention at the wind gate (the entrance and exit of breath), and focus on inhalation and exhalation.
Question: 'Why practice stopping?'
Answer: 'To cut off all thoughts and perceptions, so that the mind is not scattered. When counting and following the breath, the mind is not stable and is easily agitated; stopping allows the mind to be idle, with fewer distractions, and allows the mind to dwell in one place.'
Focus on the in-and-out breath, like a gatekeeper standing by the gate, watching people enter and exit. Stopping the mind is also like this! Knowing that when the breath goes out, it goes from the navel, heart, chest, throat to the mouth and nose. When the breath comes in, it goes from the mouth and nose, throat, chest, heart to the navel. Thus, tying the mind to one place is called 'stopping'.
Furthermore, while the mind dwells in the stopping method, observe. When inhaling, the arising and ceasing of the five skandhas (色、受、想、行、識, sè, shòu, xiǎng, xíng, shí - form, feeling, perception, volition, consciousness) are different, and when exhaling, the arising and ceasing of the five skandhas are also different. If the mind is disturbed by this, it should be eliminated, and one should think single-mindedly to increase contemplation, which is called the 'observing' method.
Abandon the wind gate and dwell in the method of abandoning coarse contemplation. Abandoning the coarse contemplation method, one knows that the breath is impermanent, which is called 'turning contemplation'. Observing that the five skandhas are impermanent, also contemplate that the arising and ceasing of inhalation and exhalation are impermanent. Seeing that the initial breath comes from nowhere, and then observing that the final breath also has no trace, it arises from the combination of causes and conditions, and disappears from the dispersion of causes and conditions, which is called the 'turning contemplation' method.
除滅五蓋及諸煩惱，雖先得止觀，煩惱不凈心雜，今此凈法心獨得清凈。複次，前觀異學相似行道念息入出，今無漏道相似行善有漏道，是謂清凈。複次，初觀身念止分，漸漸一切身念止，次行痛心念止，是中非清凈，無漏道遠故。今法念止中，觀十六行念入出息，得暖法、頂法、忍法、世間第一法，苦法忍乃至無學盡智，是名清凈。
是十六分中，初入息分六種安那般那行，出息分亦如是！一心念息入出若長若短，譬如人怖走上山，若擔負重、若上氣，如是比是息短；若人極時得安息歡喜，又如得利、從獄中出，如是為息長。一切息隨二處：若長、若短處，是故言息長息短。是中亦行安那般那六事，念諸息遍身，亦念息出入，悉觀身中諸出息入息，覺知遍至身中乃至足指，遍諸毛孔如水入沙；息出覺知從足至發，遍諸毛孔亦如水入沙。譬如[夢-夕+棐]囊入出皆滿，口鼻風入出亦爾！觀身周遍見風行處，如藕根孔亦如魚網。複次，非獨口鼻觀息入出，一切毛孔及九孔中，亦見息入息出。是故知息遍諸身，除諸身行，亦念入出息。
初學息時，若身懈怠、睡眠、體重，悉除棄之！身輕柔軟隨禪定心受喜，亦念息入出，除懈怠、睡眠、心重，得心輕柔軟，隨禪定心受喜。
複次入息念止中
【現代漢語翻譯】 現代漢語譯本 去除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）以及各種煩惱，即使先前已經修習止觀，如果煩惱沒有清除乾淨，心不清凈，那麼現在這種清凈之法才能使心獨自獲得清凈。此外，之前的觀行類似於外道的修行方式，專注于呼吸的出入，而現在這種無漏道類似於有漏道的善行，這才是真正的清凈。再者，最初的觀身念止只是部分地止息對身體的念頭，逐漸地才能止息對整個身體的念頭，然後才能進行對感受和心念的止息，這其中並不清凈，因為無漏道還很遙遠。而現在在法念止中，通過觀察十六行念（觀入息出息的十六種方法），可以獲得暖法（修行過程中身心溫暖的感覺）、頂法（修行達到頂峰的狀態）、忍法（對苦難的忍耐力）、世間第一法（世間最高的善法），乃至苦法忍（對苦諦的忍耐）直至無學盡智（阿羅漢的智慧），這才能稱之為清凈。
在這十六個部分中，最初的入息部分有六種安那般那（Anapana，入出息念）的修行方法，出息部分也是如此！一心專注于呼吸的出入，無論是長還是短。比如，一個人因為害怕而跑上山，如果揹負重物或者氣喘吁吁，那麼他的呼吸就會短促；如果一個人在疲憊至極時得到休息，感到歡喜，又或者像獲得利益、從監獄中被釋放出來一樣，那麼他的呼吸就會變得悠長。所有的呼吸都存在於兩種狀態：長或者短，所以說呼吸有長有短。在這裡也同樣要修行安那般那的六件事，覺知每一次呼吸遍及全身，也要覺知呼吸的出入，完全觀察身體中每一次出息和入息，覺知它們遍及全身，甚至到達腳趾，遍佈每一個毛孔，就像水滲入沙子一樣；覺知出息從腳底到頭髮，遍佈每一個毛孔，也像水滲入沙子一樣。比如一個[夢-夕+棐]囊（一種皮囊），無論吸入還是呼出都充滿了空氣，口鼻的呼吸也是這樣！觀察身體的各個部分，看到氣息執行的地方，就像藕的孔洞，也像魚網一樣。此外，不僅僅是通過口鼻觀察呼吸的出入，也要通過全身的毛孔以及九竅（兩眼、兩耳、兩鼻孔、口、大小便道）觀察呼吸的出入。因此，要知道呼吸遍及全身，去除身體的各種行為，也要專注于呼吸的出入。
初學呼吸時，如果身體懈怠、昏睡、沉重，都要去除這些狀態！使身體輕盈柔軟，隨著禪定的心而感受喜悅，也要專注于呼吸的出入，去除懈怠、昏睡、心念沉重，從而獲得心念的輕盈柔軟，隨著禪定的心而感受喜悅。
再次，在入息念止中
【English Translation】 English version Eliminating the five coverings (greed, hatred, sloth, restlessness, and doubt) and all afflictions, even if one has previously attained Samatha-vipassana (止觀, calming and insight meditation), if the afflictions are not purified and the mind is impure, then only this pure Dharma (法, law, teaching) can enable the mind to attain purity alone. Furthermore, the previous contemplation resembled the practices of heretics, focusing on the cessation of thoughts and the entering and exiting of breath, whereas this non-leaking path (無漏道, path to liberation) resembles the wholesome deeds of the leaking path (有漏道, path of samsara), which is called purity. Moreover, the initial contemplation of mindfulness of the body only partially ceases thoughts about the body, gradually ceasing thoughts about the entire body, and then proceeding to cease thoughts about feelings and the mind, which is not pure because the non-leaking path is far away. Now, in the cessation of mindfulness of the Dharma, by observing the sixteen aspects of mindfulness of breathing (觀十六行念, sixteen aspects of mindfulness of breathing), one can attain the warmth Dharma (暖法, feeling of warmth in the body during practice), the peak Dharma (頂法, peak state of practice), the forbearance Dharma (忍法, endurance of suffering), the foremost worldly Dharma (世間第一法, highest worldly virtue), and even the forbearance of suffering Dharma (苦法忍, endurance of the truth of suffering) up to the wisdom of exhaustion of learning (無學盡智, wisdom of an Arhat), which is called purity.
Among these sixteen aspects, the initial aspect of inhaling has six types of Anapana (安那般那, mindfulness of breathing) practice, and the aspect of exhaling is the same! Focusing the mind on the entering and exiting of breath, whether it is long or short. For example, if a person runs up a mountain out of fear, and is carrying a heavy load or is out of breath, then their breath will be short; if a person finds rest and joy after extreme exhaustion, or is like gaining a benefit or being released from prison, then their breath will be long. All breaths exist in two states: long or short, therefore it is said that breath is long or short. Here, one should also practice the six aspects of Anapana, being aware of each breath pervading the entire body, and also being aware of the entering and exiting of breath, fully observing each exhaling and inhaling in the body, being aware of them pervading the entire body, even reaching the toes, pervading every pore like water seeping into sand; being aware of the exhaling from the soles of the feet to the hair, pervading every pore like water seeping into sand. For example, a [夢-夕+棐] nang (a leather bag) is filled with air whether inhaling or exhaling, and so is the breathing through the mouth and nose! Observing all parts of the body, seeing where the breath travels, like the holes in a lotus root, or like a fishing net. Furthermore, it is not only through the mouth and nose that one observes the entering and exiting of breath, but also through all the pores of the body and the nine orifices (two eyes, two ears, two nostrils, mouth, and the two excretory openings), one sees the entering and exiting of breath. Therefore, one should know that breath pervades the entire body, eliminating all bodily actions, and also focusing on the entering and exiting of breath.
When first learning to breathe, if the body is lazy, sleepy, or heavy, one should eliminate these states! Making the body light and soft, experiencing joy along with the mind of Samadhi (禪定, meditative absorption), and also focusing on the entering and exiting of breath, eliminating laziness, sleepiness, and heaviness of mind, thereby attaining lightness and softness of mind, experiencing joy along with the mind of Samadhi.
Again, in the cessation of mindfulness of inhaling
竟，次行痛念止；已得身念止，實今更得痛念止，實受喜。複次已知身實相，今欲知心心數法實相，是故受喜，亦念息入出受樂；亦念息入出是喜，增長名為樂。複次初心中生悅是名喜，后遍身喜是名樂。複次初禪、二禪中樂痛名喜，三禪中樂痛名受樂。受諸心行，亦念息入出。諸心生滅法、心染法心不染法、心散法心攝法、心正法心邪法，如是等諸心相名為心行。心作喜時亦念息入出，先受喜，自生不？故作念心故作喜。
問曰：「何以故故作喜？」
答曰：「欲治二種心：或散心、或攝心。如是作心得出煩惱，是故念法心作喜。」
複次，若心不悅勸勉令喜，心作攝時亦念息入出，設心不定強伏令定。如經中說：「心定是道，心散非道。」心作解脫時亦念息入出，若意不解強伏令解。譬如羊入蒼耳，蒼耳著身，人為漸漸出之。心作解脫諸煩惱結，亦復如是！是名心念止作解脫。
觀無常亦念息入出，觀諸法無常、生滅、空、無吾我，生時諸法空生，滅時諸法空滅，是中無男、無女、無人、無作、無受，是名隨無常觀。
觀有為法出散亦念息入出無常，是名出散。諸有為法現世中出，從過去因緣和合故集，因緣壞故散，如是隨觀，是名出散觀。
觀離欲結亦念息入出，心離諸
【現代漢語翻譯】 現代漢語譯本： 竟，接下來痛切地止息（念頭）；已經得到了身念止（Kayagatasati，對身體的專注），現在實際上又得到了痛念止，確實感受到了喜悅。再次，已經知道了身體的真實相狀，現在想要知道心和心所法的真實相狀，因此感受喜悅，也念著呼吸的出入而感受快樂；也念著呼吸的出入就是喜悅，增長了就叫做快樂。再次，最初心中產生的愉悅叫做喜，後來遍佈全身的喜悅叫做樂。再次，初禪、二禪中的樂受和痛受叫做喜，三禪中的樂受和痛受叫做受樂。感受各種心行，也念著呼吸的出入。各種心的生滅法、心染污法、心不染污法、心散亂法、心收攝法、心正法、心邪法，像這些心的相狀叫做心行。心生起喜悅的時候也念著呼吸的出入，先感受喜悅，是自己產生的嗎？所以作念心，所以產生喜悅。
問：『為什麼要特意地產生喜悅呢？』
答：『想要調治兩種心：或者散亂的心，或者收攝的心。像這樣作心可以去除煩惱，所以念法，心產生喜悅。』
再次，如果心不喜悅，就勸勉它使它喜悅，心作收攝的時候也念著呼吸的出入，如果心不定，就強行制伏使它安定。如經中所說：『心安定是道，心散亂不是道。』心作解脫的時候也念著呼吸的出入，如果意不理解，就強行制伏使它理解。譬如羊進入蒼耳叢，蒼耳粘在身上，人就漸漸地把它取出來。心作解脫各種煩惱結縛，也是這樣！這叫做心念止作解脫。
觀察無常也念著呼吸的出入，觀察諸法無常、生滅、空、無我，生的時候諸法空生，滅的時候諸法空滅，這裡面沒有男、沒有女、沒有人、沒有作者、沒有受者，這叫做隨順無常的觀察。
觀察有為法出散也念著呼吸的出入無常，這叫做出散。各種有為法在現世中出現，從過去的因緣和合而聚集，因緣壞滅而消散，像這樣隨順觀察，這叫做出散觀。
觀察遠離慾望的束縛也念著呼吸的出入，心遠離各種
【English Translation】 English version: Furthermore, one painfully ceases the proceeding (thoughts); having already attained mindfulness of the body (Kayagatasati, mindfulness of the body), one now actually attains painful cessation of thought, and truly experiences joy. Furthermore, having already known the true nature of the body, one now wishes to know the true nature of the mind and mental phenomena, therefore experiencing joy, and also being mindful of the in-and-out breathing while experiencing pleasure; also being mindful that the in-and-out breathing is joy, and its increase is called pleasure. Furthermore, the initial delight arising in the mind is called joy, and the joy pervading the whole body is called pleasure. Furthermore, the pleasure and pain in the first and second Dhyanas (meditative states) are called joy, and the pleasure and pain in the third Dhyana are called experiencing pleasure. Experiencing all mental activities, also being mindful of the in-and-out breathing. All the arising and ceasing of mental phenomena, defiled mental phenomena, undefiled mental phenomena, scattered mental phenomena, concentrated mental phenomena, correct mental phenomena, incorrect mental phenomena, such aspects of the mind are called mental activities. When the mind produces joy, also being mindful of the in-and-out breathing, first experiencing joy, does it arise by itself? Therefore, one makes a mental effort, therefore producing joy.
Question: 'Why intentionally produce joy?'
Answer: 'Wishing to subdue two kinds of minds: either a scattered mind or a concentrated mind. By making the mind in this way, one can remove afflictions, therefore being mindful of the Dharma (teachings), the mind produces joy.'
Furthermore, if the mind is not joyful, one encourages it to be joyful, and when the mind is concentrating, also being mindful of the in-and-out breathing, if the mind is not stable, one forcefully subdues it to become stable. As it is said in the Sutra (scripture): 'A stable mind is the path, a scattered mind is not the path.' When the mind is working towards liberation, also being mindful of the in-and-out breathing, if the mind does not understand, one forcefully subdues it to understand. For example, when a sheep enters a cocklebur patch, the cockleburs stick to its body, and a person gradually removes them. The mind working towards liberation from all the bonds of afflictions is also like this! This is called mindfulness of the mind working towards liberation.
Observing impermanence, also being mindful of the in-and-out breathing, observing that all phenomena are impermanent, arising and ceasing, empty, without self or ego, when arising, all phenomena arise empty, when ceasing, all phenomena cease empty, in this there is no male, no female, no person, no doer, no receiver, this is called observing in accordance with impermanence.
Observing the arising and scattering of conditioned phenomena, also being mindful of the in-and-out breathing of impermanence, this is called arising and scattering. All conditioned phenomena arise in the present world, gathered from the union of past causes and conditions, and scatter when the causes and conditions break down, observing in accordance with this, this is called the observation of arising and scattering.
Observing detachment from the bonds of desire, also being mindful of the in-and-out breathing, the mind detaches from all
結，是法第一，是名隨離欲觀。
觀盡亦念息入出，諸結使苦在在處盡，是處安隱，是名隨盡觀。
觀棄捨亦念息入出，諸染愛煩惱身心五陰諸有為法棄捨，是第一安隱。如是觀是名隨法意止觀，是名十六分。
第五治等分法門
第五法門治等分行，及重罪人求索佛，如是人等當教一心念佛三昧。唸佛三昧有三種人：或初習行、或已習行、或久習行。
若初習行人，將至佛像所，或教令自往諦觀佛像相好，相相明瞭，一心取持。還至靜處，心眼觀佛像，令意不轉，繫念在像，不令他念；他念攝之，令常在像。若心不住，師當教言：「汝當責心：『由汝受罪，不可稱計，無際生死，種種苦惱，無不更受。若在地獄，吞飲洋銅，食燒鐵丸；若在畜生，食糞啖草；若在餓鬼，受飢餓苦；若在人中，貧窮困厄；若在天上，失欲憂惱。常隨汝故，令我受此種種身惱心惱、無量苦惱。今當制汝，汝當隨我。我今系汝一處，我終不復為汝所困更受苦毒也。汝常困我，我今要當以事困汝。』」如是不已，心不散亂，是時便得心眼見佛像相光明，如眼所見無有異也。如是心住，是名初習行者思惟。
是時當更念言：「是誰像相？則是過去釋迦牟尼佛像相。如我今見佛形像，像亦不來我亦不往。
【現代漢語翻譯】 現代漢語譯本：結，是此法的第一步，這被稱為隨離欲觀（observing detachment）。 觀盡也包括念氣息的出入，所有的結使（bondage）、苦惱都在每一處止息，這個地方是安穩的，這被稱為隨盡觀（observing cessation）。 觀棄捨也包括念氣息的出入，捨棄所有染愛、煩惱、身心、五陰（five aggregates）、所有有為法（conditioned phenomena），這是第一安穩。這樣的觀法被稱為隨法意止觀（observing the abandonment of all dharmas），這就是十六分觀（the sixteen aspects of mindfulness of breathing）。 第五治等分法門 第五種法門是用來對治等分行（equanimity）以及犯下重罪而尋求佛陀庇護的人。對於這些人，應當教導他們一心念佛三昧（Buddha-recollection samadhi）。唸佛三昧有三種人：初學者、已習行者、久習行者。 對於初學者，應將其帶到佛像前，或者教導他們自己前去仔細觀察佛像的相好（auspicious marks and characteristics），清楚地記住每一個相好，一心不亂地保持這種狀態。然後回到安靜的地方，用心眼觀想佛像，使意念不轉移，專注于佛像，不讓其他念頭產生；如果產生其他念頭，就將其收攝回來，使其始終專注于佛像。如果心不能安住，老師應當教導說：『你應該責備你的心：『因為你，我遭受了不可計數的罪過，經歷了無盡的生死輪迴，各種各樣的苦惱，沒有不經歷的。如果在地獄，就要吞飲滾燙的銅汁，吃燒紅的鐵丸；如果在畜生道，就要吃糞便啃草；如果在餓鬼道，就要忍受飢餓的痛苦；如果在人道，就要遭受貧窮困厄；如果在天道，就要因為失去慾望而感到憂愁苦惱。總是因為你，才讓我遭受這些種種身心的苦惱、無量的苦惱。現在我要控制你，你應當聽從我的。我現在把你係在一個地方，我終究不會再被你所困擾，再次遭受痛苦了。你總是困擾我，我現在就要用方法來困擾你。』像這樣不停地責備，心就不會散亂，這時就能用心眼看到佛像的相好光明，就像用眼睛看到的一樣沒有差別。這樣心就能安住，這就是初學者所應修的思惟。』 這時應當進一步唸誦：『這是誰的像？這是過去釋迦牟尼佛（Sakyamuni Buddha）的像。就像我現在看到佛的形像，佛像也不會來到我這裡，我也不會去到佛像那裡。
【English Translation】 English version: 'Bondage' is the first step in this practice; this is called 'observing detachment'. 'Observing cessation' also includes mindfulness of the in-and-out breath, where all bondages and sufferings cease in every place; this place is secure, and this is called 'observing cessation'. 'Observing abandonment' also includes mindfulness of the in-and-out breath, abandoning all attachments, afflictions, body and mind, the five aggregates, and all conditioned phenomena; this is the foremost security. Such observation is called 'observing the abandonment of all dharmas', and this is the sixteen aspects of mindfulness of breathing. The Fifth Dharma Gate for Treating Equanimity The fifth dharma gate is used to treat equanimity and those who have committed serious crimes and seek refuge in the Buddha. For these people, they should be taught to single-mindedly practice Buddha-recollection samadhi. There are three types of people who practice Buddha-recollection samadhi: beginners, those who have already practiced, and those who have practiced for a long time. For beginners, they should be brought to a Buddha image, or taught to carefully observe the auspicious marks and characteristics of the Buddha image themselves, clearly remembering each mark and characteristic, and maintaining this state with a single, undistracted mind. Then, they should return to a quiet place and visualize the Buddha image with their mind's eye, keeping their mind from wandering, focusing on the image, and not allowing other thoughts to arise; if other thoughts arise, they should be brought back, so that they are always focused on the image. If the mind cannot be stilled, the teacher should instruct them: 'You should rebuke your mind: 'Because of you, I have suffered countless sins, experienced endless cycles of birth and death, and all kinds of suffering, without exception. If in hell, I must swallow molten copper and eat burning iron balls; if in the animal realm, I must eat dung and gnaw grass; if in the hungry ghost realm, I must endure the pain of hunger; if in the human realm, I must suffer poverty and hardship; if in the heavens, I must feel sorrow and distress from the loss of desires. Always because of you, I have suffered all these physical and mental afflictions, and immeasurable suffering. Now I will control you, and you must obey me. I will now tie you down in one place, and I will never again be troubled by you or suffer pain again. You always trouble me, and now I will use methods to trouble you.' By rebuking in this way continuously, the mind will not be scattered, and at this time, one will be able to see the auspicious marks and light of the Buddha image with the mind's eye, just as if seeing with the eyes, without any difference. In this way, the mind can be stilled, and this is the contemplation that beginners should practice.' At this time, one should further recite: 'Whose image is this? This is the image of the past Sakyamuni Buddha. Just as I now see the image of the Buddha, the Buddha image will not come to me, nor will I go to the Buddha image.'
」如是心想見過去佛，初降神時震動天地。有三十二相大人相：一者、足下安平立。二者、足下千輻輪。三者、指長好。四者、足跟廣。五者、手足指合縵網。六者、足趺高平好。七者、伊尼延鹿𨄔。八者、平住手過膝。九者、陰馬藏相。十者、尼俱盧陀身。十一者、一一孔一一毛生。十二者、毛生上向而右旋。十三者、身色勝上金。十四者、身光面一丈。十五者、皮薄好。十六者、七處滿。十七者、兩腋下平好。十八者、上身如師子。十九者、身大好端直。二十者、肩圓好。二十一者、四十齒。二十二者、齒白齊密等而根深。二十三者、四牙白而大。二十四者、頰方如師子。二十五者、味中得上味。二十六者、舌大廣長而薄。二十七者、梵音深遠。二十八者、迦蘭頻伽聲。二十九者、眼紺青色。三十者、眼𥇒如牛王。三十一者、頂發肉骨成。三十二者、眉間白毛長好右旋。
複次八十種小相：一者、無見頂。二者、鼻直高好孔不現。三者、眉如初生月紺琉璃色。四者、耳好。五者、身如那羅延。六者、骨際如鉤鎖。七者、身一時回如象王。八者、行時足去地四寸而印文現。九者、爪如赤銅色薄而潤澤。十者、膝圓好。十一者、身凈潔。十二者、身柔軟。十三者、身不曲。十四者、指長圓纖。十五者、指紋如畫
【現代漢語翻譯】 現代漢語譯本： 『如果這樣用心想念過去諸佛，（他們）最初降生時會震動天地。具有三十二種大丈夫相：第一，雙足平穩站立。第二，足底有千輻輪相。第三，手指纖長美好。第四，足跟寬廣。第五，手指和腳趾間有縵網相連。第六，腳背高而平整美好。第七，如伊尼延鹿（一種鹿）的𨄔（腿）。第八，站立時雙手能超過膝蓋。第九，陰藏相（男性性器官隱藏）。第十，身如尼俱盧陀樹（榕樹）般端正。第十一，每個毛孔只生一根毛。第十二，毛髮向上生長並向右旋轉。第十三，身色勝過黃金。第十四，身光四面各有一丈遠。第十五，面板薄而美好。第十六，身體七處（雙掌、雙足、雙肩、頭頂）豐滿。第十七，兩腋下平整美好。第十八，上半身如獅子般雄偉。第十九，身形高大美好端正。第二十，肩膀圓潤美好。第二十一，有四十顆牙齒。第二十二，牙齒潔白、整齊、緊密、大小相等且根基深固。第二十三，四顆牙齒潔白而巨大。第二十四，面頰方正如獅子。第二十五，在所有味道中能嚐到最上等的味道。第二十六，舌頭寬大、廣長而薄。第二十七，聲音如梵天般深遠。第二十八，聲音如迦蘭頻伽鳥（妙音鳥）般美妙。第二十九，眼睛呈紺青色。第三十，眼睛的睫毛如牛王般。第三十一，頭頂的頭髮和肉骨自然隆起。第三十二，眉間有白色毫毛，長而美好，並向右旋轉。
其次，還有八十種小相：第一，無法看見頭頂。第二，鼻子端正高挺，鼻孔不外露。第三，眉毛如新月般彎曲，呈紺青琉璃色。第四，耳朵美好。第五，身體如那羅延天（毗濕奴）般強壯。第六，骨骼連線處如鉤鎖般堅固。第七，身體能像象王一樣一時之間完全轉動。第八，行走時雙腳離地四寸，並顯現印紋。第九，指甲如赤銅色般，薄而潤澤。第十，膝蓋圓潤美好。第十一，身體乾淨潔白。第十二，身體柔軟。第十三，身體不彎曲。第十四，手指纖長圓潤。第十五，手指上的紋路如畫一般清晰。』
【English Translation】 English version: 『If one contemplates the Buddhas of the past with such a mind, the earth will shake when they first descend into their mother's womb. They possess the thirty-two major marks of a great man: First, feet are firmly planted and level. Second, soles of the feet have the mark of a thousand-spoked wheel. Third, fingers and toes are long and well-formed. Fourth, heels are broad. Fifth, fingers and toes are connected by a web-like membrane. Sixth, insteps are high and even. Seventh, calves are like those of the Iniyana deer (a type of deer). Eighth, when standing, the hands can reach past the knees. Ninth, genitals are retracted and hidden (the male organ is concealed). Tenth, the body is upright like a Nigrodha tree (banyan tree). Eleventh, one hair grows from each pore. Twelfth, hairs grow upwards and curl to the right. Thirteenth, the color of the body surpasses gold. Fourteenth, the body emits light extending one fathom in all directions. Fifteenth, the skin is thin and fine. Sixteenth, the seven locations (palms, soles, shoulders, crown of the head) are full. Seventeenth, the armpits are even and well-formed. Eighteenth, the upper body is like a lion. Nineteenth, the body is tall, well-formed, and upright. Twentieth, the shoulders are round and well-formed. Twenty-first, there are forty teeth. Twenty-second, the teeth are white, even, close together, and deeply rooted. Twenty-third, the four canine teeth are white and large. Twenty-fourth, the cheeks are square like a lion. Twenty-fifth, one experiences the finest taste among all tastes. Twenty-sixth, the tongue is broad, long, and thin. Twenty-seventh, the voice is deep and far-reaching like Brahma. Twenty-eighth, the voice is melodious like the Kalavinka bird (a bird with a beautiful voice). Twenty-ninth, the eyes are the color of dark blue sapphire. Thirtieth, the eyelashes are like those of a bull king. Thirty-first, the crown of the head is naturally raised with flesh and bone. Thirty-second, there is a white hair between the eyebrows, long and well-formed, curling to the right.
Furthermore, there are eighty minor marks: First, the crown of the head is invisible. Second, the nose is straight and high, with nostrils not visible. Third, the eyebrows are like a crescent moon, the color of dark blue lapis lazuli. Fourth, the ears are well-formed. Fifth, the body is as strong as Narayana (Vishnu). Sixth, the joints are as strong as interlocking hooks. Seventh, the body can turn completely around in an instant like an elephant king. Eighth, when walking, the feet lift four inches off the ground, and imprints appear. Ninth, the nails are the color of red copper, thin and lustrous. Tenth, the knees are round and well-formed. Eleventh, the body is clean and pure. Twelfth, the body is soft. Thirteenth, the body is not crooked. Fourteenth, the fingers are long, round, and slender. Fifteenth, the lines on the fingers are as clear as a painting.』
雜色莊嚴。十六者、脈深不現。十七者、踝深不現。十八者、身潤光澤。十九者、身自持不委陀。二十者、身滿足(三月受胎二月生)。二十一者、容儀備足。二十二者、住處安(如牛王立不動)。二十三者、威振一切。二十四者、一切樂觀。二十五者、面不長。二十六者、正容貌不撓色。二十七者、唇如頻婆果色。二十八者、面圓滿。二十九者、響聲深。三十者、臍圓深不出。三十一者、毛處處右旋。三十二、者手足滿。三十三者、手足如意(舊言內外握者是)。三十四者、手足文明直。三十五者、手文長。三十六者、手文不斷。三十七者、一切噁心眾生見者皆得和悅色。三十八者、面廣姝。三十九者、面如月。四十者、眾生見者不怖不懼。四十一者、毛孔出香風。四十二者、口出香氣眾生遇者樂法七日。四十三者、儀容如師子。四十四者、進止如象王。四十五者、行法如鵝王。四十六者、頭如磨陀羅果(此果不圓不長)。四十七者、聲分滿足(聲有六十種分，佛皆具足)。四十八者、牙利。四十九者、(無漢名故不得出也)。五十者、舌大而赤。五十一者、舌薄。五十二者、毛純紅色色凈潔。五十三者、廣長眼。五十四者、孔門滿(九孔門相具足滿)。五十五者、手足赤白如蓮華色。五十六者、腹不見不出。五十
七者、不凸腹。五十八者、不動身。五十九者、身重。六十者、大身。六十一者、身長。六十二者、手足滿凈。六十三者、四邊遍大光，光明自照而行。六十四者、等視眾生。六十五者、不著教化不貪弟子。六十六者、隨眾聲滿不減不過。六十七者、隨眾音聲而為說法。六十八者、語言無礙。六十九者、次第相續說法。七十者、一切眾生目不能諦視相知盡。七十一者、視無厭足。七十二者、髮長好。七十三者、發好。七十四者、發不亂。七十五者、發不破。七十六者、發柔軟。七十七者、發青毗琉璃色。七十八者、發絞上。七十九者、發不稀。八十者、胸有德字手足有吉字。
光明徹照無量世界，初生行七步，發口演要言，出家勤苦行，菩提樹下，降伏魔軍，后夜初明，成等正覺，光相分明，遠照十方，靡不周遍，諸天空中，絃歌供養，散華雨香，一切眾生，咸敬無量，獨步三界，還顧轉身，如象王回，觀視道樹，初轉法輪，天人得悟，以道自證得至涅槃。
佛身如是，感發無量，專心念佛，不令外念；外念諸緣，攝之令還。如是不亂，是時便得見一佛、二佛乃至十方無量世界諸佛色身，以心想故皆得見之，既得見佛又聞說法言。或自請問，佛為說法解諸疑網。既得佛念，當復唸佛功德法身，無量大慧，
【現代漢語翻譯】 現代漢語譯本 七、不凸腹（腹部不突出）。 五十八、不動身（身體不輕易晃動）。 五十九、身重（身體穩重）。 六十、大身（身形高大）。 六十一、身長（身材修長）。 六十二、手足滿凈（手足飽滿乾淨）。 六十三、四邊遍大光，光明自照而行（身體四周散發大光明，光明照耀自身而行）。 六十四、等視眾生（平等看待一切眾生）。 六十五、不著教化不貪弟子（不執著于教化，不貪戀弟子）。 六十六、隨眾聲滿不減不過（隨順大眾的聲音，不多不少，恰到好處）。 六十七、隨眾音聲而為說法（隨著大眾的聲音而說法）。 六十八、語言無礙（語言表達沒有障礙）。 六十九、次第相續說法（有條不紊地連續說法）。 七十、一切眾生目不能諦視相知盡（一切眾生的眼睛無法仔細觀看並完全瞭解）。 七十一、視無厭足（觀看時沒有厭倦）。 七十二、髮長好（頭髮長而美好）。 七十三、發好（頭髮美好）。 七十四、發不亂（頭髮不散亂）。 七十五、發不破（頭髮不破損）。 七十六、發柔軟（頭髮柔軟）。 七十七、發青毗琉璃色（頭髮呈現青色的毗琉璃（一種寶石）色）。 七十八、發絞上（頭髮向上盤旋）。 七十九、發不稀（頭髮不稀疏）。 八十、胸有德字手足有吉字（胸前有『德』字，手足有吉祥的符號）。
光明徹照無量世界，初生行七步，發口演要言，出家勤苦行，菩提樹下，降伏魔軍，后夜初明，成等正覺，光相分明，遠照十方，靡不周遍，諸天空中，絃歌供養，散華雨香，一切眾生，咸敬無量，獨步三界，還顧轉身，如象王回，觀視道樹，初轉法輪，天人得悟，以道自證得至涅槃。
佛身如是，感發無量，專心念佛，不令外念；外念諸緣，攝之令還。如是不亂，是時便得見一佛、二佛乃至十方無量世界諸佛色身，以心想故皆得見之，既得見佛又聞說法言。或自請問，佛為說法解諸疑網。既得佛念，當復唸佛功德法身，無量大慧
【English Translation】 English version 7. Not protruding abdomen. 58. Not moving the body. 59. Heavy body. 60. Large body. 61. Tall body. 62. Hands and feet are full and clean. 63. Great light all around, the light shines on itself and walks. 64. Viewing all beings equally. 65. Not attached to teaching and not greedy for disciples. 66. Following the voice of the crowd, full, not less, not more. 67. Preaching according to the voice of the crowd. 68. Unobstructed language. 69. Preaching in successive order. 70. The eyes of all beings cannot see clearly and know completely. 71. Insatiable in viewing. 72. Long and good hair. 73. Good hair. 74. Hair is not messy. 75. Hair is not broken. 76. Soft hair. 77. Hair is the color of blue beryl (a type of gemstone). 78. Hair is twisted upwards. 79. Hair is not sparse. 80. There is the character of 'virtue' on the chest, and auspicious symbols on the hands and feet.
The light shines through immeasurable worlds, taking seven steps at birth, uttering essential words, diligently practicing asceticism after renouncing the world, subduing the demon army under the Bodhi tree, attaining perfect enlightenment in the early dawn, the light and form are clear, shining far in all directions, without being incomplete, the heavens in the sky, stringing songs for offerings, scattering flowers and raining incense, all beings, respectfully immeasurable, walking alone in the three realms, turning around, like the elephant king returning, viewing the Bodhi tree, initially turning the wheel of Dharma, gods and humans attain enlightenment, self-certifying the path to Nirvana.
The Buddha's body is like this, inspiring immeasurable, focusing on reciting the Buddha's name, not allowing external thoughts; external thoughts and conditions, gather them and return them. If it is not chaotic like this, then one can see one Buddha, two Buddhas, and even the physical bodies of Buddhas in the immeasurable worlds of the ten directions, all of which can be seen because of mental thought. Having seen the Buddha, one also hears the words of Dharma. Or one may ask questions, and the Buddha will preach the Dharma to resolve all doubts. Having obtained the Buddha's mindfulness, one should then contemplate the Buddha's meritorious Dharma body and immeasurable great wisdom.
無崖底智，不可計德。多陀阿伽度(多陀秦言如。阿伽度言解，亦言實語，又言諸餘聖人安隱道來佛如是來；複次更不來後有中也) 阿犁(魯迷反)呵(阿犁秦言賊。呵言殺。佛以忍辱為鎧、精進為堅牢、禪定為弓、智慧為箭，殺憍慢等賊，故名殺賊) 三藐(無灼反)三佛陀(三藐秦言真實。三佛陀言一切覺。覺苦因習、涅槃因道，正解見四實不可轉，了盡無餘，故言真實覺一切) 鞞伽(除夜反)遮羅那(鞞伽秦言明。遮羅那言善行。明三明也，行清凈之行，以之獨成無師大覺，故言明善行也)三般那(秦言滿成) 宿伽陀(秦言善解，亦名善自得，又言善說無患) 路伽憊(皮拜反)(路伽秦言智。智者知世因知盡道，故名世智。世智知世也) 阿耨多羅(秦言無上。善法聖智示導一切，大德無量，梵魔眾聖莫有及者，何況能過佛尊德大？故言無上) 富樓沙曇藐(富樓沙秦言大丈夫。曇藐言可言、可化丈夫、調御師。佛以大慈大悲大智故，有時軟美語、有時苦切語，或以親教，以此調御令不失道，故名佛為可化丈夫、調御師法也) 舍(賒音)多(都餓反)提婆魔㝹舍喃(奴甘反)(秦言天人師。盡能解脫一切人煩惱，常住不退上法) 佛婆伽婆(過去未來現在，行不行知行盡不盡，一切諸法菩提樹下一切
【現代漢語翻譯】 現代漢語譯本 無邊無際的智慧，無法估量的功德。多陀阿伽度（Tathagata，多陀意為『如』，阿伽度意為『解』，也指『實語』，又指諸餘聖人安穩之道而來，佛就是這樣來的；更進一步說，就是不再來後有之中。）阿犁呵（Arhat，阿犁意為『賊』，呵意為『殺』。佛以忍辱為鎧甲、精進為堅固的堡壘、禪定為弓、智慧為箭，誅殺憍慢等賊，所以名為殺賊）。三藐三佛陀（Samyaksambuddha，三藐意為『真實』，三佛陀意為『一切覺』。覺悟苦、苦因、涅槃、涅槃之道，正確理解這四種真實不可動搖的真理，完全了知而沒有遺漏，所以稱為真實覺悟一切）。鞞伽遮羅那（Vidyacarana，鞞伽意為『明』，遮羅那意為『善行』。明指三明，行指清凈之行，憑藉這些獨自成就無師自通的大覺悟，所以稱為明善行）。三般那（Sampanna，意為『圓滿成就』）。宿伽陀（Sugata，意為『善解』，也名『善自得』，又指『善說無患』）。路伽憊（Lokavid，路伽意為『智』。智者知曉世間的原因，知曉世間的終結之道，所以名為世智。世智是瞭解世間）。阿耨多羅（Anuttara，意為『無上』。善法聖智引導一切，大德無量，梵天、魔眾、聖者都無法相比，更何況能超過佛的尊貴德行？所以稱為無上）。富樓沙曇藐（Purusadamyasarathi，富樓沙意為『大丈夫』，曇藐意為『可言』、『可化丈夫』、『調御師』。佛以大慈大悲大智，有時用柔和美好的語言，有時用嚴厲的語言，或者用親切的教導，以此調御眾生，使他們不迷失正道，所以稱佛為可化丈夫、調御師）。舍多提婆魔㝹舍喃（Sasta Devamanusyanam，意為『天人師』。完全能夠解脫一切人的煩惱，常住不退轉的上乘之法）。佛婆伽婆（Buddha Bhagavan，過去、未來、現在，行與不行，知與不知，知盡與不知盡，一切諸法在菩提樹下一切...）
【English Translation】 English version Immeasurable wisdom, incalculable virtue. Tathagata (Tathagata, 'Tatha' means 'thus', 'agata' means 'gone', also means 'truthful words', and also refers to the safe path by which all other saints come, the Buddha comes in this way; furthermore, it means not coming again into future existence.) Arhat (Arhat, 'ari' means 'thief', 'ha' means 'killer'. The Buddha uses forbearance as armor, diligence as a strong fortress, meditation as a bow, and wisdom as an arrow to kill arrogance and other thieves, hence the name 'killer of thieves'). Samyaksambuddha (Samyaksambuddha, 'samyak' means 'true', 'sambuddha' means 'all-enlightened'. Enlightened to suffering, the cause of suffering, Nirvana, and the path to Nirvana, correctly understanding these four unshakable truths, fully knowing without omission, hence the name 'truly enlightened to all'). Vidyacarana (Vidyacarana, 'vidya' means 'bright', 'carana' means 'good conduct'. 'Vidya' refers to the three kinds of knowledge, 'carana' refers to pure conduct, relying on these to independently achieve the great enlightenment without a teacher, hence the name 'bright good conduct'). Sampanna (Sampanna, meaning 'fully accomplished'). Sugata (Sugata, meaning 'well-spoken', also named 'well self-obtained', also refers to 'well-spoken without worry'). Lokavid (Lokavid, 'loka' means 'wisdom'. The wise know the cause of the world, know the path to the end of the world, hence the name 'worldly wisdom'. Worldly wisdom is understanding the world). Anuttara (Anuttara, meaning 'supreme'. Good Dharma and sacred wisdom guide all, great virtue is immeasurable, Brahma, demons, and saints cannot compare, let alone surpass the Buddha's noble virtues? Hence the name 'supreme'). Purusadamyasarathi (Purusadamyasarathi, 'purusa' means 'great man', 'damya' means 'teachable', 'taming man', 'tamer'. The Buddha uses great compassion, great pity, and great wisdom, sometimes using gentle and beautiful words, sometimes using stern words, or using kind teachings, to tame sentient beings, so that they do not lose the right path, hence the name 'the Buddha is a teachable man, a tamer'). Sasta Devamanusyanam (Sasta Devamanusyanam, meaning 'teacher of gods and humans'. Fully capable of liberating all people from afflictions, the supreme Dharma that constantly abides and does not regress). Buddha Bhagavan (Buddha Bhagavan, past, future, present, acting and not acting, knowing and not knowing, knowing the end and not knowing the end, all Dharmas under the Bodhi tree all...)
了了知，故名佛婆伽婆。言：有大名聲。複次婆名女根。婆名吐。永棄女根，故女根吐也)。
爾時，復念二佛神德，三四五佛乃至無量盡虛空界，皆悉如是。復還見一佛，能見一佛作十方佛，能見十方佛作一佛。能令一色作金、銀、水精、毗琉璃色，隨人意樂悉令見之。
爾時惟觀二事：虛空佛身及佛功德，更無異念，心得自在意不馳散，是時得成唸佛三昧。
若心馳散念在五塵，若在六覺者，當自勖勉克勵其心，強制伏之！如是思惟人身難得、佛法難遇，故曰：「眾明日為最、諸智佛為最。」所以者何？佛興大悲，常為一切故，頭目髓腦救濟眾生，何可放心不專唸佛而孤負重恩？若佛不出世，則無人道、天道、涅槃之道；若人香華供養，以骨、肉、血、髓起塔供養，未若行人以法供養得至涅槃。雖然猶負佛恩，設當唸佛空無所獲，猶應勤心專念不忘，以報佛恩，何況唸佛得諸三昧智慧成佛，而不專念？
是故行者常當專心令意不散，既得見佛請質所疑，是名唸佛三昧。除滅等分及余重罪。
坐禪三昧經卷上 大正藏第 15 冊 No. 0614 坐禪三昧經
坐禪三昧經卷下
姚秦三藏鳩摩羅什譯
爾時，行者雖得一心，定力未成，猶為欲界煩惱所亂，
【現代漢語翻譯】 現代漢語譯本：完全明瞭知曉，所以名為佛婆伽婆（Buddha Bhagavan，意為世尊）。這表示具有極大的名聲。進一步解釋，婆（Bha）代表女根，婆也代表吐出。永遠捨棄女根，所以說是吐出女根。
當時，行者又憶念兩佛的神通功德，三佛、四佛、五佛乃至無量充滿虛空界的佛，都像這樣。又 वापस 見到一佛，能見到一佛化作十方佛，能見到十方佛化作一佛。能使一種顏色化作金、銀、水精、毗琉璃（Vaiḍūrya，一種寶石）等顏色，隨眾生的心意喜好，都能讓他們見到。
當時，行者只專注于兩件事：虛空佛身以及佛的功德，沒有其他的雜念，心得到自在，意念不散亂，這時就能成就念佛三昧（Buddha-smṛti-samādhi，憶佛三昧）。
如果心念散亂，專注於五塵（pañca kāmaguṇāḥ，色、聲、香、味、觸）或者六覺（ṣaḍ indriyāṇi，眼、耳、鼻、舌、身、意）時，應當自我勉勵，克制自己的心，強制降伏它！這樣思維人身難得、佛法難遇，所以說：『眾明日為最、諸智佛為最。』為什麼呢？佛興起大悲心，常常爲了所有眾生，頭目髓腦都用來救濟眾生，怎麼可以放鬆心念，不專心念佛而辜負佛的深重恩德？如果佛不出世，就沒有人道、天道、涅槃（Nirvāṇa，寂滅）之道；如果有人用香華供養，用骨、肉、血、髓建造佛塔供養，也不如修行人以法供養而得到涅槃。即使這樣，仍然虧欠佛的恩德，即使唸佛空無所獲，也應當勤奮專心念佛不忘，來報答佛的恩德，更何況唸佛能夠得到各種三昧（Samādhi，禪定）、智慧成就佛果，而不專心念佛呢？
因此，修行人應當常常專心致志，使意念不散亂，既然能夠見到佛，就可以請問質疑所不明白的地方，這叫做唸佛三昧。能夠消除等分煩惱以及其餘的重罪。
《坐禪三昧經》捲上 大正藏第 15 冊 No. 0614 《坐禪三昧經》
《坐禪三昧經》卷下
姚秦三藏鳩摩羅什（Kumārajīva）譯
當時，修行人即使得到一心，禪定力量還沒有成就，仍然會被欲界的煩惱所擾亂。
【English Translation】 English version: Fully and clearly knowing, therefore named Buddha Bhagavan (The Blessed One). This indicates having great fame. Furthermore, Bha represents the female organ, and Bha also represents vomiting. Eternally abandoning the female organ, hence it is said to vomit the female organ.
At that time, the practitioner again contemplated the divine virtues of the two Buddhas, and likewise for three, four, five Buddhas, even countless Buddhas filling the empty space. Again, he saw one Buddha, able to transform one Buddha into Buddhas of the ten directions, and able to transform Buddhas of the ten directions into one Buddha. Able to transform one color into colors of gold, silver, crystal, vaiḍūrya (a type of gemstone), allowing all to see according to their desires.
At that time, the practitioner only focused on two things: the Buddha-body in emptiness and the virtues of the Buddha, without any other distracting thoughts. The mind attained freedom, and the intention was not scattered. At this time, he was able to achieve Buddha-smṛti-samādhi (the samadhi of Buddha-recollection).
If the mind is scattered, focusing on the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and textures) or the six senses (ṣaḍ indriyāṇi, eyes, ears, nose, tongue, body, and mind), one should encourage oneself, restrain one's mind, and forcefully subdue it! Thinking in this way, it is rare to obtain a human body and rare to encounter the Buddha's teachings. Therefore, it is said: 'The light of the multitude is the foremost, and the wisdom of all Buddhas is the foremost.' Why? The Buddha arises with great compassion, always for the sake of all beings, using his head, eyes, marrow, and brains to save sentient beings. How can one relax one's mind, not focusing on Buddha-recollection, and betray the Buddha's profound kindness? If the Buddha did not appear in the world, there would be no path to humanity, the path to heaven, or the path to Nirvana (liberation). If people offer incense and flowers, build pagodas with bones, flesh, blood, and marrow, it is not as good as practitioners making offerings through the Dharma to attain Nirvana. Even so, one still owes the Buddha's kindness. Even if Buddha-recollection yields nothing, one should still diligently and attentively remember the Buddha without forgetting, in order to repay the Buddha's kindness. How much more so should one focus on Buddha-recollection, which can lead to various samadhis (meditative states), wisdom, and the attainment of Buddhahood?
Therefore, practitioners should always focus their minds, preventing them from being scattered. Once they are able to see the Buddha, they can ask about their doubts and uncertainties. This is called Buddha-smṛti-samādhi. It can eliminate equal divisions of afflictions and other heavy sins.
The Sutra of the Samadhi of Seated Meditation, Volume 1 Taisho Tripitaka Volume 15, No. 0614, The Sutra of the Samadhi of Seated Meditation
The Sutra of the Samadhi of Seated Meditation, Volume 2
Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty
At that time, even though the practitioner had attained single-mindedness, the power of samadhi was not yet complete, and he was still disturbed by the afflictions of the desire realm.
當作方便，進學初禪，呵棄愛慾。云何呵棄？觀欲界過，欲為不凈，種種不善；當念初禪，安隱快樂。
觀欲云何知欲無常？功德怨家，如幻如化，空無所得，念之未得，癡心已亂，何況已得，淫慾纏覆？天上樂處，猶不常安，何況人中？人心著欲，無有厭足，如火得薪，如海吞流。如頂生王，雖雨七寶、王四天下、帝釋分座，猶不知足。如那睺沙（姓也），轉金輪王，為欲所逼，墮蟒蛇中。又如仙人，食果衣草，隱居深山，被髮求道，猶復不免，欲賊所壞。欲樂甚少，怨毒甚多。著欲之人，惡友相近，善人疏遠。欲為毒酒，愚惑醉死；欲為欺誑，走使愚人，疲苦萬端，不得自在。唯有離欲，身心安隱，快樂無極。欲無所得，如狗咬枯骨。求欲勤勞，極苦乃得，得之甚難，失之甚易。如假借須臾，勢不得久，如夢所見，恍惚即滅。欲之為患，求之既苦，得之亦苦，多得多苦。如火得薪，多益多熾，欲如搏肉，眾鳥競逐。以要言之！如蛾赴火，如魚吞鉤，如鹿逐聲，如渴飲堿水。一切眾生，為欲致患，無苦不至。是故當知，欲為毒害，當求初禪，滅斷慾火。行者一心精勤信樂，令心增進，意不散亂，觀欲心厭，除結惱盡，得初禪定；離欲盛火得清涼定，如熱得蔭，如貧得富。是時便得，初禪喜覺，思惟禪中，種種
【現代漢語翻譯】 現代漢語譯本：爲了方便修行，開始學習初禪，應當呵斥拋棄對愛慾的執著。如何呵斥拋棄呢？觀察欲界的過患，明白慾望是不清凈的，會帶來各種不好的結果；應當思念初禪的安穩和快樂。
觀察慾望，如何得知慾望是無常的呢？慾望是功德的仇敵，如同幻象和變化，最終空無所得。在追求慾望而尚未得到時，癡迷的心就已經混亂不堪，更何況是已經得到之後，被淫慾重重包圍呢？即使是天上的快樂之處，也不是永遠安穩的，更何況是人間呢？人們的心執著于慾望，永遠沒有滿足的時候，就像火得到了柴，像大海吞噬河流一樣。就像頂生王（轉輪聖王的名字），即使天降七寶、統治四大天下、帝釋天（忉利天之主）分給他座位，仍然不知滿足。又如那睺沙（古代一個國王的姓氏），曾經是轉輪王，卻因為慾望的逼迫，墮落到蟒蛇之中。又如那些仙人，吃野果穿草衣，隱居在深山中，披散著頭髮尋求真道，仍然不能避免被慾望這個盜賊所破壞。慾望帶來的快樂非常少，而帶來的怨恨和毒害卻非常多。執著于慾望的人，會親近惡友，疏遠善人。慾望就像毒酒，使愚蠢的人迷惑醉死；慾望就像欺騙，驅使愚人奔走勞碌，疲憊困苦，不得自在。只有遠離慾望，身心才能安穩，才能得到無盡的快樂。慾望最終一無所得，就像狗咬枯骨一樣。爲了追求慾望而勤勞，極其辛苦才能得到，得到它非常困難，失去它卻非常容易。慾望就像短暫的借用，勢必不能長久，就像夢中所見，轉眼間就會消失。慾望帶來的禍患，追求它時痛苦，得到它時也痛苦，得到越多就越痛苦。就像火得到了柴，越多就燒得越旺盛。慾望就像一塊肉，引來眾鳥爭奪。總而言之，就像飛蛾撲火，就像魚兒吞食魚鉤，就像鹿追逐聲音，就像口渴的人飲用堿水。一切眾生，因為慾望而招致禍患，沒有哪種痛苦不會降臨。所以應當明白，慾望是毒害，應當尋求初禪，滅斷慾望的根源。修行者一心精進，充滿信心地努力，使心不斷增進，意念不散亂，觀察慾望而心生厭惡，去除煩惱和束縛，最終獲得初禪的禪定；遠離慾望的熊熊烈火，獲得清涼的禪定，就像炎熱時得到樹蔭，就像貧窮時得到財富。這時便能獲得初禪的喜悅感覺，並開始思惟禪定中的種種境界。
【English Translation】 English version: For the sake of convenience in practice, begin by learning the first Dhyana (Ch'an, meditation), and rebuke and discard attachment to desire. How to rebuke and discard it? Observe the faults of the desire realm, understanding that desire is impure and brings about various negative consequences; contemplate the peace and happiness of the first Dhyana.
Observing desire, how do we know that desire is impermanent? Desire is the enemy of merit, like illusions and transformations, ultimately empty and unattainable. While pursuing desire and not yet attaining it, the deluded mind is already in chaos; how much more so after it has been attained, being heavily surrounded by lust? Even the joyful places in the heavens are not eternally stable, how much more so in the human realm? People's minds are attached to desire, never having enough, like fire getting fuel, like the sea swallowing rivers. Just like King Topknot (a Chakravartin king's name), even if the heavens rained down seven treasures, ruling over the four continents, and Indra (ruler of the Trayastrimsa Heaven) shared his seat with him, he would still not be satisfied. Also, like Nahusha (an ancient king's surname), who was once a Chakravartin king, but due to the pressure of desire, fell into the body of a python. Furthermore, like those hermits who eat wild fruits and wear grass clothing, living in seclusion in deep mountains, with disheveled hair seeking the Tao (the Way), they still cannot avoid being destroyed by the thief of desire. The pleasure brought by desire is very little, while the resentment and poison it brings are very much. Those attached to desire will befriend evil companions and distance themselves from good people. Desire is like poisonous wine, causing foolish people to be deluded and die; desire is like deception, driving foolish people to run around laboriously, exhausted and suffering, unable to be at ease. Only by being apart from desire can the body and mind be at peace, and can one attain endless happiness. Desire ultimately gains nothing, like a dog biting a dry bone. Toiling to pursue desire, it is extremely difficult to obtain, and very easy to lose. Desire is like a temporary loan, bound to be short-lived, like what is seen in a dream, vanishing in an instant. The harm brought by desire is that it is painful to seek, and also painful to obtain; the more one obtains, the more one suffers. Like fire getting fuel, the more it gets, the more fiercely it burns. Desire is like a piece of meat, attracting birds to compete for it. In short, it is like moths flying into fire, like fish swallowing hooks, like deer chasing sounds, like thirsty people drinking alkaline water. All sentient beings, due to desire, bring about suffering, and there is no suffering that will not befall them. Therefore, one should understand that desire is a poison, and one should seek the first Dhyana, to extinguish the root of desire. The practitioner, with one mind, diligently and faithfully strives, causing the mind to continuously advance, the intention not scattered, observing desire and generating aversion in the mind, removing afflictions and fetters, and ultimately attaining the samadhi (meditative state) of the first Dhyana; being apart from the raging fire of desire, attaining the cool samadhi, like getting shade in the heat, like the poor getting wealth. At this time, one can attain the joyful feeling of the first Dhyana, and begin to contemplate the various realms within the Dhyana.
功德，觀分別好醜，便得一心。
問曰：「修行禪人，得一心相，云何可知？」
答曰：「面色悅澤，徐行靖正，不失一心，目不著色，神德定力，不貪名利，擊破憍慢，其性柔軟，不懷毒害，無復慳嫉，直信心凈，論議不諍，身無欺誑，易可與語；柔軟慚愧，心常在法，勤修精進，持戒完具，誦經正憶，念隨法行，意常喜悅，瞋處不瞋；四供養中，不凈不受，凈施則受，知量止足；寤起輕利，能行二施，忍辱除邪，論議不自滿，言語鮮少；謙恪恭敬上中下座，善師善知識常親近隨順；飲食知節，不著欲味，樂獨靜處，若苦若樂，心忍不動，無怨無競，不喜斗訟。如是等種種相，得知一心相。」
此覺、觀二事，亂禪定心，如水澄靜，波盪則濁，行者如是，內已一心，覺觀所惱，如極得息，如睡得安。是時次第無覺無觀，生清凈定，內凈喜樂，得入二禪。
心靜默然，本所不得，今得此喜。是時心觀，以喜為患，如上覺觀，行無喜法，乃離喜地，得賢聖所說樂，一心諦知念護得入三禪。
已棄喜故，諦知憶念樂護，聖人言樂護，餘人難捨，樂中第一，過此以往，無復樂也。是故一切聖人，於一切凈地中，說慈為第一樂。樂則是患。所以者何？第一禪中心不動轉，以無事故，有動則有轉
【現代漢語翻譯】 現代漢語譯本 功德在於觀察和分辨好與丑，這樣就能達到一心不亂的狀態。
有人問：『修行禪定的人，得到一心不亂的境界，要如何才能知道呢？』
回答說：『面色紅潤有光澤，行動緩慢而端莊，不失去一心不亂的狀態，眼睛不被外色所迷惑，精神和德行堅定有力，不貪圖名利，能夠破除驕傲和自滿，性格變得柔和，不懷有惡毒的念頭，沒有吝嗇和嫉妒，具有正直的信心和清凈的心，討論問題時不爭吵，身行沒有欺騙和虛偽，容易與人交流；謙虛謹慎而有慚愧之心，心中常常想著佛法，勤奮修行精進，持守戒律完整無缺，誦讀經典時能正確憶念，念頭隨著佛法而行，內心常常充滿喜悅，在應該生氣的時候不生氣；在接受四種供養時，不乾淨的不接受，清凈的佈施則接受，知道適量而止；睡醒後感到輕鬆敏捷，能夠行持財佈施和法佈施，以忍辱來去除邪見，討論問題時不自滿，言語簡短而精煉；對上座、中座和下座都謙虛恭敬，親近和隨順善良的老師和善知識；飲食有節制，不貪戀口味，喜歡獨自在安靜的地方，無論是遇到痛苦還是快樂，內心都能忍受而不動搖，沒有怨恨和爭鬥，不喜歡爭吵和訴訟。具有以上等等的相狀，就可以知道他已經得到一心不亂的境界。』
覺（Vitarka，粗略的思考）和觀（Vicara，細緻的思考）這兩件事，會擾亂禪定的心。就像水澄清平靜時，一旦有了波浪就會變得渾濁一樣。修行人也是如此，內心已經達到一心不亂的境界，卻被覺和觀所困擾，就像極度疲勞的人得到了休息，或者像睡眠中得到了安寧一樣。這時，次第進入無覺無觀的狀態，產生清凈的禪定，內心清凈而充滿喜樂，就能進入二禪。
內心平靜而沉默，原本沒有得到的喜悅，現在卻得到了。這時，內心觀察到，以喜悅為一種患難，就像上面的覺和觀一樣，修行沒有喜悅的法，才能離開喜悅的境界，得到賢聖所說的樂，一心一意地認知、憶念和守護，就能進入三禪。
因為已經捨棄了喜悅，所以要如實地認知、憶念和守護快樂。聖人說要守護快樂，一般人難以捨棄，快樂是快樂中最殊勝的，過了這個境界，就沒有更高的快樂了。因此，一切聖人，在一切清凈的境界中，都說慈是第一快樂。快樂也是一種患難。為什麼呢？因為在第一禪中，心不動搖和轉變，因為沒有事故，有動搖就會有轉變。
【English Translation】 English version Merit lies in observing and distinguishing between good and bad, thereby attaining a state of one-pointedness of mind (Eka-citta).
Someone asked: 'How can one know that a practitioner of meditation has attained the state of one-pointedness of mind?'
The answer is: 'His complexion is radiant and healthy, his movements are slow and dignified, he does not lose his one-pointedness of mind, his eyes are not attached to external forms, his spirit and virtue are firm and powerful, he is not greedy for fame and gain, he can break through pride and arrogance, his nature is gentle, he does not harbor malicious thoughts, he is free from stinginess and jealousy, he has sincere faith and a pure heart, he does not argue in discussions, his actions are free from deceit and falsehood, he is easy to communicate with; he is humble and has a sense of shame, his mind is always focused on the Dharma, he diligently cultivates and progresses, he perfectly upholds the precepts, he correctly remembers when reciting scriptures, his thoughts follow the Dharma, his heart is always filled with joy, he does not become angry when he should not be angry; in accepting the four offerings, he does not accept what is impure, but accepts pure offerings, he knows moderation and contentment; he feels light and agile upon waking up, he is able to practice both material giving and Dharma giving, he uses patience to remove wrong views, he is not self-satisfied in discussions, his words are few and concise; he is humble and respectful to those of higher, equal, and lower standing, he constantly approaches and follows good teachers and virtuous friends; he is moderate in eating and drinking, he is not attached to sensual pleasures, he enjoys being alone in quiet places, whether he encounters suffering or happiness, his mind can endure without wavering, he has no resentment or competition, he does not like quarrels and lawsuits. Having these characteristics and so on, one can know that he has attained the state of one-pointedness of mind.'
Vitarka (initial application of thought) and Vicara (sustained application of thought), these two things disturb the mind in meditation. Just as water that is clear and still becomes turbid when waves arise. Practitioners are like this: their inner mind has already reached a state of one-pointedness, but they are troubled by Vitarka and Vicara, like someone who is extremely tired getting rest, or like getting peace in sleep. At this time, one gradually enters a state of no Vitarka and no Vicara, giving rise to pure Samadhi (concentration), the inner mind is pure and full of joy, and one can enter the Second Dhyana (stage of meditation).
The mind is quiet and silent, the joy that was originally not obtained is now obtained. At this time, the mind observes that joy is a problem, just like the Vitarka and Vicara above. Practicing the Dharma without joy, one can leave the realm of joy, obtain the happiness spoken of by the wise and noble, and with one-pointedness of mind, truly knowing, remembering, and guarding, one can enter the Third Dhyana.
Because joy has been abandoned, one must truly know, remember, and guard happiness. The sages say to guard happiness, which is difficult for ordinary people to give up. Happiness is the most supreme of happinesses; beyond this state, there is no higher happiness. Therefore, all sages, in all pure realms, say that loving-kindness (Metta) is the foremost happiness. Happiness is also a problem. Why? Because in the First Dhyana, the mind does not move or change, because there is no incident; if there is movement, there will be change.
，有轉則有苦，是故三禪以樂為患。復以善妙舍此苦樂，先棄憂喜除苦樂意，護念清凈得入第四禪。不苦不樂護清凈念一心，是故佛言：「護最清凈第一，名第四禪。」以第三禪樂動故，名之為苦，是故四禪除滅苦樂，名不動處。
漸觀空處，破內外色想，滅有對想，不念種種色想；觀無量空處，常觀色過；念空處定上妙功德。習念是法，逮得空處。
念無量識處，觀空處過，念無量識處功德。習念是法，逮得識處。
念無所有處，觀識處過，念無所有處功德。習念是法，便得無所有處。
念非有想非無想處，若一切想其患甚多，若病若瘡，若無想，是愚癡處。是故非有想非無想，是第一安隱善處。觀無所有處過，念非有想非無想功德，習念是法，便得非有想非無想處。
或有行者！先從初地乃至上地，復于上地習行慈心，先自得樂破瞋恚毒，次及十方無量眾生。是時便得慈心三昧。悲心憐愍眾生之苦，能破眾惱，廣及無量眾生。是時便得悲心三昧。能破不悅，令無量眾生皆得喜悅。是時便得喜心三昧。能破苦樂，直觀十方無量眾生，是時便得護心三昧。二禪亦復如是，三禪四禪除喜。
次學五通，身能飛行變化自在。行者一心欲定、精進定、一心定、慧定。一心觀身，常作輕
【現代漢語翻譯】 現代漢語譯本：有流轉就有痛苦，因此三禪以快樂為患。再以善妙的舍心捨棄這種苦樂，先拋棄憂愁和喜悅，去除苦和樂的感受，守護清凈的念頭，從而進入第四禪。不苦不樂，守護清凈的念頭，一心不亂，所以佛說：『守護最清凈的第一，名為第四禪。』因為第三禪的快樂是變動的，所以稱之為苦，因此四禪去除苦樂，名為不動之處。
逐漸觀想空無之處，破除內外對色的執著，滅除有對的念想，不再思念種種色相；觀想無邊無際的空處，經常觀察色的過患；憶念空處禪定的殊勝功德。修習憶念這種方法，就能證得空處。
憶念無邊無際的識處，觀察空處的過患，憶念無量識處的功德。修習憶念這種方法，就能證得識處。
憶念一無所有之處，觀察識處的過患，憶念一無所有處的功德。修習憶念這種方法，就能證得無所有處。
憶念非有想非無想處，如果執著於一切念想，那禍患就太多了，就像疾病或瘡傷一樣；如果什麼都不想，那就是愚癡的境界。因此，非有想非無想，是第一安穩的善處。觀察無所有處的過患，憶念非有想非無想的功德，修習憶念這種方法，就能證得非有想非無想處。
或者有修行者，先從初禪（初地）乃至更高的禪定境界（上地），又在更高的禪定境界中修習慈心，先讓自己得到快樂，破除瞋恚的毒害，然後普及到十方無量眾生。這時就能證得慈心三昧（Samadhi of loving-kindness）。悲心憐憫眾生的痛苦，能夠破除各種煩惱，廣泛地利益無量眾生。這時就能證得悲心三昧（Samadhi of compassion）。能夠破除不悅的心情，使無量眾生都得到喜悅。這時就能證得喜心三昧（Samadhi of sympathetic joy）。能夠破除苦和樂的感受，直接觀照十方無量眾生，這時就能證得舍心三昧（Samadhi of equanimity）。二禪也是這樣，三禪和四禪去除喜悅。
接著修學五神通，身體能夠飛行變化，自由自在。修行者一心想要入定，通過精進的禪定、一心的禪定、以及智慧的禪定。一心觀想身體，經常把它觀想成輕盈的。
【English Translation】 English version: Where there is transmigration, there is suffering; therefore, the third Dhyana (Third Jhana) regards joy as a problem. Furthermore, with skillful abandonment, one relinquishes this suffering and joy, first discarding sorrow and happiness, eliminating the feeling of suffering and joy, guarding pure mindfulness, and thus entering the Fourth Dhyana (Fourth Jhana). Neither suffering nor joy, guarding pure mindfulness with a focused mind; therefore, the Buddha said: 'Guarding the purest first is called the Fourth Dhyana (Fourth Jhana).' Because the joy of the Third Dhyana (Third Jhana) is mutable, it is called suffering; therefore, the Fourth Dhyana (Fourth Jhana) eliminates suffering and joy, and is called the Immovable Abode.
Gradually contemplate the Realm of Infinite Space, breaking through internal and external attachment to form, extinguishing perceptions of resistance, and ceasing to think of various forms; contemplate the Realm of Infinite Space, constantly observing the faults of form; remember the supreme merits and virtues of the Samadhi (concentration) of the Realm of Infinite Space. Practicing mindfulness of this Dharma (teaching), one attains the Realm of Infinite Space.
Remember the Realm of Infinite Consciousness, observe the faults of the Realm of Infinite Space, and remember the merits and virtues of the Realm of Infinite Consciousness. Practicing mindfulness of this Dharma (teaching), one attains the Realm of Infinite Consciousness.
Remember the Realm of No-Thingness, observe the faults of the Realm of Infinite Consciousness, and remember the merits and virtues of the Realm of No-Thingness. Practicing mindfulness of this Dharma (teaching), one attains the Realm of No-Thingness.
Remember the Realm of Neither Perception Nor Non-Perception; if one clings to all perceptions, the troubles are many, like illness or sores; if there is no perception, it is a state of foolishness. Therefore, Neither Perception Nor Non-Perception is the safest and most virtuous place. Observe the faults of the Realm of No-Thingness, and remember the merits and virtues of the Realm of Neither Perception Nor Non-Perception. Practicing mindfulness of this Dharma (teaching), one attains the Realm of Neither Perception Nor Non-Perception.
Or there are practitioners who first proceed from the First Ground (First Dhyana) to the Higher Grounds (Higher Dhyanas), and then in the Higher Grounds practice loving-kindness (Metta), first attaining joy for themselves, breaking the poison of anger, and then extending it to countless beings in the ten directions. At this time, one attains the Samadhi (concentration) of loving-kindness (Metta Samadhi). Compassionately pitying the suffering of beings, able to break through various afflictions, and widely benefiting countless beings. At this time, one attains the Samadhi (concentration) of compassion (Karuna Samadhi). Able to break through displeasure, causing countless beings to attain joy. At this time, one attains the Samadhi (concentration) of sympathetic joy (Mudita Samadhi). Able to break through suffering and joy, directly observing countless beings in the ten directions, at this time, one attains the Samadhi (concentration) of equanimity (Upekkha Samadhi). The Second Dhyana (Second Jhana) is also like this; the Third Dhyana (Third Jhana) and Fourth Dhyana (Fourth Jhana) eliminate joy.
Next, learn the Five Supernatural Powers (Abhijna), the body is able to fly and transform freely. The practitioner desires single-minded concentration, through diligent concentration, focused concentration, and wisdom concentration. With a focused mind, contemplate the body, constantly making it light.
想，欲成飛行，若大若小(以欲定過為大，以欲定減為小)，此二俱患，精進翹勤，常能一心，思惟輕觀，如能浮人，心力強故，而不沉沒；亦如猿猴，從高上墮，心力強故，身無痛患。此亦如是，欲力、精進力、一心力、慧力，令其廣大，而身更小，便能運身。
複次觀身空界。常習此觀，欲力、精進力、一心力、慧力極為廣大，便能舉身。如大風力，致重達遠，此亦如是！初當自試，離地一尺二尺，漸至一丈，還來本處。如鳥子學飛，小兒學行，思惟自審，知心力大，必能至遠。學觀四大，除卻地大但觀三大，心念不散，便得自在，身無掛礙，如鳥飛行。當復學習，遠作近想，是故近滅遠出。
復能變化諸物，如觀木地種，除卻餘種，此木便變為地。所以者何？木有地種分故。水、火、風、空，金銀寶物，悉皆如是。何以故？木有諸種分故。是初神通根本。
四禪有十四變化心：初禪二果：一者、初禪。二者、欲界。二禪三果：一者、二禪。二者、初禪。三者、欲界。三禪四果：一者、三禪。二者、二禪。三者、初禪。四者、欲界。四禪五果：一者、四禪。二者、三禪。三者、二禪。四者、初禪。五者、欲界。余通如《摩訶衍論》中說。
世尊弟子習學五法門志求涅槃，有二種人：或好
【現代漢語翻譯】 現代漢語譯本：如果想要成就飛行，若認為慾望過盛則飛行距離大，若認為慾望不足則飛行距離小（以慾望決定過度為大，以慾望決定減損為小），這兩種想法都是障礙。應該精進努力，常能一心不亂，思惟輕盈之觀想，如同能夠浮在水面的人，因為心力強大，所以不會沉沒；也像猿猴從高處墜落，因為心力強大，所以身體沒有痛感。修習神通也是這樣，慾望之力、精進之力、一心之力、智慧之力，令其廣大，而身體顯得更小，便能移動身體。
再次，觀想身體如同虛空。經常練習這種觀想，慾望之力、精進之力、一心之力、智慧之力變得極為廣大，便能舉起身體。如同大風之力，能將重物送到遠處，修習神通也是這樣！最初應當自己嘗試，離地一尺二尺，逐漸到一丈，然後回到原來的地方。如同小鳥學習飛行，小孩學習走路，思惟自省，知道心力強大，必定能到達遠方。學習觀想四大（地、水、火、風），去除地大，只觀想水、火、風三大，心念不散亂，便能自在，身體沒有阻礙，如同鳥兒飛行。應當再次學習，將遠處的事物想成近處，所以能使近處的事物消失，遠處的事物出現。
還能變化各種事物，例如觀想木頭的土地種子，去除其餘的種子，這木頭便能變為土地。為什麼呢？因為木頭有土地種子的成分。水、火、風、空，金銀寶物，都像這樣。為什麼呢？因為木頭有各種種子的成分。這是最初神通的根本。
四禪有十四種變化心：初禪二果：一者、初禪。二者、欲界（指眾生對感官享樂的慾望所支配的境界）。二禪三果：一者、二禪。二者、初禪。三者、欲界。三禪四果：一者、三禪。二者、二禪。三者、初禪。四者、欲界。四禪五果：一者、四禪。二者、三禪。三者、二禪。四者、初禪。五者、欲界。其餘神通變化如《摩訶衍論》中所說。
世尊的弟子學習五法門（五種修行方法）志求涅槃（佛教術語，指解脫生死輪迴的境界），有兩種人：或者喜歡
【English Translation】 English version: If one desires to achieve flight, considering desire as either too much (resulting in a greater distance) or too little (resulting in a smaller distance) – with excess desire determining 'greater' and deficient desire determining 'smaller' – both of these are faults. One should diligently strive, constantly maintaining a focused mind, contemplating the lightness of observation, just as someone who can float on water does not sink due to strong mental power; similarly, like a monkey falling from a high place, its body experiences no pain due to strong mental power. It is the same with developing supernatural powers: the power of desire, the power of diligence, the power of focused mind, and the power of wisdom, making them vast, while the body appears smaller, enabling one to move the body.
Furthermore, contemplate the body as empty space. By constantly practicing this contemplation, the power of desire, the power of diligence, the power of focused mind, and the power of wisdom become extremely vast, enabling one to lift the body. Just like the power of a great wind can carry heavy objects far away, so it is with developing supernatural powers! Initially, one should test oneself, lifting off the ground by one or two feet, gradually reaching ten feet, and then returning to the original place. Like a young bird learning to fly, or a child learning to walk, contemplate and examine oneself, knowing that with strong mental power, one will surely reach far. Learn to contemplate the Four Great Elements (earth, water, fire, wind), removing the earth element and only contemplating the three elements of water, fire, and wind. With an unwavering mind, one will attain freedom, and the body will be without hindrance, like a bird flying. One should further learn to imagine distant things as near, thus causing near things to disappear and distant things to appear.
One can also transform various things, such as contemplating the earth seed within wood, removing the other seeds, and this wood will transform into earth. Why? Because wood has the element of the earth seed. Water, fire, wind, space, gold, silver, and treasures are all the same. Why? Because wood has the elements of all seeds. This is the fundamental basis of initial supernatural powers.
The Four Dhyanas (Four levels of meditative absorption) have fourteen transformations of mind: The First Dhyana has two results: 1. The First Dhyana. 2. The Desire Realm (kāmadhātu, the realm governed by desires for sensual pleasures). The Second Dhyana has three results: 1. The Second Dhyana. 2. The First Dhyana. 3. The Desire Realm. The Third Dhyana has four results: 1. The Third Dhyana. 2. The Second Dhyana. 3. The First Dhyana. 4. The Desire Realm. The Fourth Dhyana has five results: 1. The Fourth Dhyana. 2. The Third Dhyana. 3. The Second Dhyana. 4. The First Dhyana. 5. The Desire Realm. Other supernatural transformations are as described in the Mahāyāna-samgraha.
Disciples of the World-Honored One (Śākyamuni Buddha) who study the Five Dharmas (five methods of practice) aspiring to Nirvana (the state of liberation from the cycle of birth and death), there are two types of people: some like
定多，以快樂故。或好智多，畏苦患故。定多者，先學禪法，後學涅槃。智多者，直趣涅槃。直趣涅槃者，未斷煩惱亦未得禪，專心不散直求涅槃，越愛等諸煩惱，是名涅槃。
身實無常、苦、不凈、無我，以心顛倒故常、樂、我、凈。以是故事事愛著其身，是則底下眾生。行者欲破顛倒故，當習四念止觀：觀身種種，多諸苦患。從因緣生故無常，種種惱故苦，身有三十六物故不凈，以不得自在故無我。習如是觀，觀內身、觀外身、觀內外身，習如是觀，是謂身念止。
身實相如是！何故於此，而起顛倒愛著此身？諦思惟念，身邊樂痛，以愛樂痛故著此身，當觀樂痛實不可得。云何不得因衣食故致樂？樂過則苦生，非實樂故。如患瘡苦，以藥涂治，痛止為樂。以大苦故，謂小苦為樂，非實樂也。複次以故苦為苦，新苦為樂。如擔重易肩，而以新重為樂，非實常樂也。如火性熱，無暫冷時。若是實樂，不應有不樂。
或曰：「外事是樂，因緣不必是樂，或時樂因、或時苦因。若使心法與愛相應，爾時是樂；與恚相應，爾時是苦；與癡相應，不苦不樂。以此推之，可知有樂無樂。」
答曰：「無也。淫慾不應是樂。何以故？若淫慾在內，不應外求女色，外求女色當知淫苦。若淫是樂，不應時時棄
【現代漢語翻譯】 現代漢語譯本： 有些人修習禪定較多，是因為追求快樂的緣故。有些人修習智慧較多，是因為畏懼痛苦和災患的緣故。修習禪定較多的人，先學習禪定之法，然後學習涅槃之法。修習智慧較多的人，直接趨向涅槃。直接趨向涅槃的人，即使沒有斷除煩惱，也沒有獲得禪定，也能專心不散亂地直接尋求涅槃，超越貪愛等各種煩惱，這便稱為涅槃。
實際上，身體是無常、苦、不凈、無我的，因為心顛倒的緣故，才認為身體是常、樂、我、凈的。因此，人們事事都貪愛執著于自己的身體，這就是低下的眾生。修行人想要破除這種顛倒，應當修習四念處止觀：觀察身體的種種，充滿各種痛苦和災患。身體是從因緣而生的，所以是無常的；身體有種種惱害，所以是痛苦的；身體由三十六種不凈之物組成，所以是不凈的；身體不能自主，所以是無我的。像這樣修習觀想，觀想內在的身體，觀想外在的身體，觀想內外結合的身體，像這樣修習觀想，就叫做身念處。
身體的真實相狀就是如此！為什麼還要對它產生顛倒的愛戀和執著呢？仔細地思惟和憶念，身體上的快樂和痛苦，因為貪愛快樂和痛苦的緣故，才執著于這個身體，應當觀察快樂和痛苦實際上是不可得的。為什麼說不可得呢？因為衣食等外物才導致快樂？快樂過後就會產生痛苦，所以不是真正的快樂。就像患了瘡，感到痛苦，用藥物塗抹治療，疼痛停止了就認為是快樂。因為有更大的痛苦，才覺得小的痛苦是快樂，這不是真正的快樂。再次，因為過去的痛苦是痛苦，所以新的痛苦就認為是快樂。就像挑著重擔，換一下肩膀，就覺得新的重擔是快樂，這不是真正的恒常的快樂。就像火的性質是熱的，沒有暫時變冷的時候。如果是真正的快樂，就不應該有不快樂的時候。
或者有人說：『外在的事物是快樂，但產生快樂的因緣不一定是快樂，有時是快樂的因緣，有時是痛苦的因緣。如果心法與貪愛相應，這個時候就是快樂；與嗔恚相應，這個時候就是痛苦；與愚癡相應，不苦也不樂。由此推斷，可知有快樂和不快樂。』
回答說：『沒有這回事。淫慾不應該是快樂。為什麼呢？如果淫慾在自身內部，就不應該向外尋求女色，向外尋求女色應當知道是淫慾的痛苦。如果淫慾是快樂，就不應該時時捨棄。』
【English Translation】 English version: Some practice more concentration (定, ding) because of the pursuit of happiness. Some practice more wisdom (智, zhi) because of the fear of suffering and calamity. Those who practice more concentration first learn the methods of concentration and then learn the methods of Nirvana (涅槃, Niepan). Those who practice more wisdom go directly to Nirvana. Those who go directly to Nirvana, even if they have not cut off afflictions (煩惱, fannao) and have not attained concentration, can still single-mindedly and without distraction directly seek Nirvana, transcending craving (愛, ai) and other afflictions. This is called Nirvana.
In reality, the body is impermanent (無常, wuchang), suffering (苦, ku), impure (不凈, bujing), and without self (無我, wowo). It is because of the mind's delusion (顛倒, diandao) that it is perceived as permanent, pleasurable, with self, and pure. Therefore, people are attached to their bodies in every way, and these are the lowly beings. Practitioners who want to break through this delusion should practice the Four Foundations of Mindfulness (四念止觀, si nian zhiguan): observe the body in its various aspects, full of suffering and calamity. The body arises from conditions (因緣, yinyuan), so it is impermanent; it has various afflictions, so it is suffering; it is composed of thirty-six impure substances, so it is impure; it cannot be controlled, so it is without self. Practicing such contemplation, contemplate the inner body, contemplate the outer body, contemplate the inner and outer body combined. Practicing such contemplation is called mindfulness of the body.
The true nature of the body is like this! Why then do you generate deluded love and attachment to it? Carefully contemplate and remember the pleasure and pain in the body. Because of craving for pleasure and pain, you are attached to this body. You should observe that pleasure and pain are actually unattainable. Why are they unattainable? Because external things like clothing and food cause pleasure? After pleasure, suffering arises, so it is not true pleasure. It is like suffering from a sore, applying medicine to treat it, and the pain stopping is considered pleasure. Because of greater suffering, small suffering is considered pleasure, but this is not true pleasure. Furthermore, because past suffering is suffering, new suffering is considered pleasure. It is like carrying a heavy burden and switching shoulders, feeling that the new burden is pleasure, but this is not true constant pleasure. It is like the nature of fire is hot, and there is no time when it is temporarily cold. If it were true pleasure, there should be no time of displeasure.
Or someone might say: 'External things are pleasure, but the conditions that produce pleasure are not necessarily pleasure. Sometimes they are the conditions for pleasure, and sometimes they are the conditions for suffering. If the mind is in accordance with craving, then it is pleasure; if it is in accordance with anger (嗔恚, chenhui), then it is suffering; if it is in accordance with ignorance (愚癡, yuchi), then it is neither suffering nor pleasure. From this, it can be inferred that there is pleasure and displeasure.'
The answer is: 'That is not the case. Lust (淫慾, yinyu) should not be pleasure. Why? If lust were within oneself, one should not seek female beauty externally. Seeking female beauty externally should be known as the suffering of lust. If lust were pleasure, one should not abandon it from time to time.'
，若棄不應是樂。于大苦中，以小苦為樂也。如人應死，全命受鞭，以是為樂。欲心熾盛，以欲為樂，老時厭欲，知欲非樂。若實樂相，不應生厭。如是種種，因緣欲樂相，實不可得，樂失則苦。佛言：『樂痛應觀苦，苦痛應觀樂，如箭在體，不苦不樂應觀生滅無常。』是謂痛念止。」
當知心受苦樂、受不苦不樂。云何心？是心無常，從因緣生故。生滅不住，相似生故，但顛倒故，謂是為一。本無今有，已有還無，是故無常。觀知心空。云何為空？從因緣生，有眼有色，可見憶念，欲見如是等，和合眼識生。如日愛珠，有日有珠，有乾草牛屎，眾緣和合，於是火生。一一推求，火不可得，緣合有火。眼識亦爾，不住眼中，亦非色中住，不兩中間住，無有住處，亦復不無。是故佛言：「如幻如化」。現在心觀過去心，或苦、或樂、或不苦不樂，心各各異各各滅，有欲心、無慾心亦如是，各各異各各滅，觀內心、觀外心、觀內外心亦如是。是名心念止。
複次觀心為屬誰？觀想、思惟、念欲等諸心相應法不相應法，諦觀其主，主不可得。何以故？從因緣生故無常，無常故苦，苦故不自在，不自在故無主，無主故空。前別觀身、痛、心法不可得，今更總觀四念止中主不可得，離此處求亦不可得。若常不可得，
【現代漢語翻譯】 若捨棄（欲樂）不應該是快樂。在大痛苦中，把小痛苦當作快樂。比如一個人應該被處死，（改為）保全性命而接受鞭打，把這當作快樂。慾望之心熾盛時，把慾望當作快樂，年老時厭倦慾望，才知道慾望不是快樂。如果真是快樂的相狀，不應該產生厭倦。像這樣種種因緣所生的欲樂之相，實際上是不可得的，快樂失去就變成痛苦。佛說：『快樂的感受應該觀為苦，痛苦的感受應該觀為樂，像箭射在身上，不苦不樂的感受應該觀為生滅無常。』這叫做痛念止（Vedananupassana）。
應當知道心感受苦樂、感受不苦不樂。什麼是心？這心是無常的，從因緣而生。生滅不住，相似相續而生，只是因為顛倒，認為它是一個。本來沒有現在有，已經有的又會消失，所以是無常的。觀察認知心是空的。為什麼是空的？從因緣而生，有眼有色，可見可憶念，想要看等等，這些和合產生眼識。就像用太陽光取火，有太陽有珠子，有乾草牛糞，眾多因緣和合，於是產生火。一一推求，火是不可得的，因緣聚合才有火。眼識也是這樣，不住在眼中，也不住在色中，不在兩者中間住，沒有住處，也不是完全沒有。所以佛說：『如幻如化』。現在的心觀察過去的心，或者苦、或者樂、或者不苦不樂，心各不相同，各自滅去，有慾望的心、沒有慾望的心也是這樣，各不相同，各自滅去，觀察內心、觀察外心、觀察內外心也是這樣。這叫做心念止（Cittanupassana）。
再次觀察心屬於誰？觀察想、思惟、念欲等與心相應的法和不相應的法，仔細觀察它的主宰，主宰是不可得的。為什麼呢？因為從因緣而生所以是無常的，無常所以是苦，苦所以不自在，不自在所以沒有主宰，沒有主宰所以是空的。前面分別觀察身、痛、心、法不可得，現在更總的觀察四念止（Catus-smrtyupasthana）中主宰是不可得的，離開此處去尋求也是不可得的。如果常（恒常不變的主宰）是不可得的，
【English Translation】 If abandoning (sensual pleasure) should not be happiness. In great suffering, small suffering is taken as happiness. For example, a person should be put to death, (but instead) preserves his life and receives whipping, taking this as happiness. When the desire mind is blazing, desire is taken as happiness, and when old, one becomes tired of desire, knowing that desire is not happiness. If it were truly the aspect of happiness, aversion should not arise. Like this, the aspect of sensual pleasure arising from various conditions is actually unattainable; when happiness is lost, it becomes suffering. The Buddha said: 'Pleasant feeling should be contemplated as suffering, painful feeling should be contemplated as happiness, and the feeling of neither-suffering-nor-happiness, like an arrow in the body, should be contemplated as arising and ceasing, impermanent.' This is called Vedananupassana (Contemplation of Feeling).
It should be known that the mind experiences suffering and happiness, and experiences neither-suffering-nor-happiness. What is the mind? This mind is impermanent, arising from conditions. Arising and ceasing without stopping, arising in similar succession, but because of delusion, it is considered to be one. Originally non-existent, now existent, and what is already existent will disappear again, therefore it is impermanent. Observe and know that the mind is empty. Why is it empty? It arises from conditions; there is eye and there is form, visible and able to be remembered, wanting to see, etc., these combine to produce eye-consciousness. It's like using sunlight to get fire, there is sun and there is a pearl, there is dry grass and cow dung, many conditions combine, and then fire arises. Investigating one by one, fire is unattainable; only when conditions come together is there fire. Eye-consciousness is also like this, it does not dwell in the eye, nor does it dwell in the form, it does not dwell in between the two, there is no dwelling place, nor is it completely non-existent. Therefore, the Buddha said: 'Like illusion, like a transformation'. The present mind observes the past mind, whether it is suffering, or happiness, or neither-suffering-nor-happiness, the minds are different from each other, each ceasing, the mind with desire, the mind without desire are also like this, different from each other, each ceasing, observing the inner mind, observing the outer mind, observing the inner and outer mind are also like this. This is called Cittanupassana (Contemplation of Mind).
Furthermore, observe to whom does the mind belong? Observe thoughts, reflections, intentions, desires, etc., the mental factors that are associated with the mind and those that are not associated with the mind, carefully observe its master, the master is unattainable. Why? Because it arises from conditions, therefore it is impermanent, because it is impermanent, therefore it is suffering, because it is suffering, therefore it is not self-governing, because it is not self-governing, therefore it has no master, because it has no master, therefore it is empty. Previously, we separately observed that the body, feeling, mind, and dharma are unattainable, now we observe in general that in the four Catus-smrtyupasthana (Four Foundations of Mindfulness) the master is unattainable, and it is also unattainable if sought elsewhere. If the permanent (an eternally unchanging master) is unattainable,
無常亦不可得；若常應當常苦常樂，亦不應忘；若常有神者，無殺惱罪，亦無涅槃；若身是神，無常身滅，神亦應滅，亦無後世，亦無罪福。如是遍觀無主，諸法皆空不自在，因緣合故生，因緣壞故滅，如是緣合法，是名法念止。
若行者得法念止，厭世間空老病死法，都無少許常樂我凈，我於此空法復何所求？應當入涅槃最善法中住。建精進力，得深舍摩陀故(深舍摩陀者，住心一處名也，此土無是名)。是時得深舍摩陀，住第四法念止中，觀諸法相，皆苦無樂，無樂是實，餘者妄語。苦因愛等諸煩惱及業，是非天、非時、非塵等種種妄語中生，是煩惱及業出生，此苦是苦。
入涅槃時一切滅盡，非色、無色界及世界始世界始，(外道謂一切有法之初，色為世界始，外道謂涅槃也。以此有始，能化作萬物，即名造化也)等種種妄語，能滅此苦。正見等八直是涅槃道，非餘外道苦行，種種空持戒、空禪定、空智慧。何以故？佛法中戒、定、慧三法合行能入涅槃，譬如人立平地，持好弓箭，能射殺怨賊，三法合行亦如是！戒為平地，禪定為快弓，智慧為利箭，三事備足，能殺煩惱賊，以是故外道輩不得涅槃。
行者是時作四法緣，觀緣如射博。觀苦四種：因緣生故無常，身心惱故苦，無一可得故空，
【現代漢語翻譯】 現代漢語譯本：無常也是不可得的；如果事物是常，就應當永遠是苦或者永遠是樂，也不應該遺忘；如果存在永恒的神，就不會有殺害和惱怒的罪過，也不會有涅槃；如果身體就是神，無常的身體滅亡，神也應該滅亡，也不會有來世，也不會有罪和福。像這樣普遍觀察，沒有主宰，一切法都是空性的，不自在的，因為因緣聚合而產生，因為因緣壞滅而消失，像這樣因緣和合的法，就叫做法念止。
如果修行者得到法念止，厭惡世間的空虛、衰老、疾病和死亡，完全沒有絲毫的常、樂、我、凈，我對於這空性的法還要求什麼呢？應當進入涅槃這種最殊勝的法中安住。建立精進的力量，得到甚深的奢摩他（深奢摩他，指的是心安住於一處，這個地方沒有這個名稱）。這時得到甚深的奢摩他，安住在第四法念止中，觀察諸法的相狀，都是苦而沒有樂，沒有樂才是真實的，其餘的都是虛妄的。苦的原因是愛等各種煩惱和業，是從非天、非時、非塵等種種虛妄的言語中產生的，這些煩惱和業出生，這個苦就是苦。
進入涅槃時一切都滅盡，沒有色、沒有**以及世界之始（外道認為一切有法的開端，色是世界之始，外道認為是涅槃。因為這個有開始，能夠化作萬物，就叫做造化）等等種種虛妄的言語，能夠滅除這個苦。正見等八正道才是通往涅槃的道路，而不是其他外道的苦行，種種空洞的持戒、空洞的禪定、空洞的智慧。為什麼呢？佛法中戒、定、慧三法合在一起修行才能進入涅槃，譬如人站在平地上，拿著好弓箭，能夠射殺怨賊，三法合在一起修行也是這樣！戒是平地，禪定是快弓，智慧是利箭，三者都具備，能夠殺死煩惱賊，因此外道之輩無法得到涅槃。
修行者這時作四法緣，觀察緣就像射箭一樣。觀察苦的四種特性：因緣所生所以是無常的，身心受到惱害所以是苦的，沒有一樣可以得到所以是空的。
【English Translation】 English version: Impermanence is also unattainable; if something were permanent, it should be eternally suffering or eternally joyful, and should not be forgotten; if there were an eternal God, there would be no sin of killing and annoyance, nor would there be Nirvana; if the body were God, the impermanent body would perish, and God should also perish, and there would be no afterlife, nor would there be sin and merit. Observing in this way universally, there is no master, all dharmas are empty and not self-existent, arising from the aggregation of causes and conditions, and ceasing from the destruction of causes and conditions. Such a dharma of causal aggregation is called Dharma Mindfulness Stopping.
If a practitioner attains Dharma Mindfulness Stopping, he detests the emptiness, old age, sickness, and death of the world, and there is not the slightest bit of permanence, joy, self, or purity. What more should I seek in this empty dharma? One should abide in Nirvana, the most excellent dharma. Establishing the power of diligence, one attains deep Shamatha (深舍摩陀) (deep Shamatha (深舍摩陀) means the mind abiding in one place; this land does not have this name). At this time, one attains deep Shamatha (深舍摩陀), abiding in the fourth Dharma Mindfulness Stopping, observing the characteristics of all dharmas, all of which are suffering and without joy. The absence of joy is the truth, and the rest is false. The cause of suffering is the various afflictions and karma such as love, which arise from various false words such as non-heavenly beings, untimely events, and non-dust. These afflictions and karma are born, and this suffering is suffering.
When entering Nirvana, everything is extinguished, without form, without ** , and without the beginning of the world (世界始) (externalists believe that the beginning of all existing dharmas, form is the beginning of the world (世界始), externalists consider it to be Nirvana. Because this has a beginning, it can transform into all things, and is called creation) and various false words, which can extinguish this suffering. Right View and the other Eightfold Path are the path to Nirvana, not the ascetic practices of other externalists, various empty precepts, empty meditations, and empty wisdom. Why? In the Buddha Dharma, the three practices of precepts, meditation, and wisdom together can lead to Nirvana, just as a person standing on level ground, holding a good bow and arrow, can shoot and kill enemy bandits. The three practices together are also like this! Precepts are the level ground, meditation is the swift bow, and wisdom is the sharp arrow. With all three things complete, one can kill the bandit of afflictions. Therefore, externalists cannot attain Nirvana.
At this time, the practitioner makes the four Dharma conditions, observing the conditions like shooting at a target. Observing the four characteristics of suffering: arising from causes and conditions, therefore impermanent; afflicted by body and mind, therefore suffering; nothing can be obtained, therefore empty.
無作無受故無我。觀習四種：煩惱有漏業和合故集，相似果生故因，是中得一切行故生，非相似果相續故緣。觀盡四種：一切煩惱覆故閉，除煩惱火故滅，一切法中第一故妙，世間過去故出。觀道四種：能到涅槃故道，不顛倒故正，一切聖人去處故跡，得脫世愁惱故離。如是觀者得無漏相似法，名為暖法。云何名暖？常勤精進故名暖法。諸煩惱薪，無漏智火燒，火欲出初相，名為暖法，譬如鉆火，初鉆煙出，是名暖，是為涅槃道初相。
佛弟子中有二種人：一者、多好一心求禪定，是人有漏道。二者、多除愛著好實智慧，是人直趣涅槃入暖法中。有暖相者深得一心，實法鏡到無漏界邊(鏡中像似面，界邊非中故以為喻)。行者是時大得安隱，自念：「我定當得涅槃，見此道故。」如人穿井得至濕泥，知當得水不久；如人擊賊賊已退散，自知得勝意中安隱；如人怖死，人慾知活不？當先試之以杖打身，若隱胗脈起者，知是有暖，必可得活；亦如聽法人思惟喜悅心著，是時心熱，行者如是有暖法，故名為有暖，亦名能得涅槃分善根。是善根法有十六行四諦，緣六地中一智慧一切無漏法基，野人能行安隱(于無漏疏，故名為野人，案梵本爾，先言凡夫人，非)，是名有暖法。
增進轉上，更名頂法，如乳變為酪
【現代漢語翻譯】 現代漢語譯本： 因為沒有造作也沒有承受，所以沒有『我』（ātman）。觀察和修習四種：煩惱、有漏業結合在一起，所以是『集』（samudaya，苦集滅道中的集），相似的果產生，所以是『因』（hetu，原因），在其中得到一切行為，所以是『生』（prabhava，產生），不是相似的果相續，所以是『緣』（pratyaya，條件）。 觀察『盡』（nirodha，苦集滅道中的滅）的四種：一切煩惱覆蓋，所以是『閉』（pidhāna，遮蔽），去除煩惱之火，所以是『滅』（vyupaśama，寂滅），在一切法中第一，所以是『妙』（praṇīta，殊勝），世間過去，所以是『出』（niḥsaraṇa，出離）。 觀察『道』（mārga，苦集滅道中的道）的四種：能夠到達涅槃（nirvāṇa），所以是『道』，不顛倒，所以是『正』（nyāya，正道），一切聖人去的地方，所以是『跡』（padāni，足跡），得到解脫世間的憂愁煩惱，所以是『離』（nissaraṇa，出離）。像這樣觀察的人得到無漏的相似法，名為『暖法』（ūṣmagata）。 為什麼叫做『暖』（ūṣmagata）？常常勤奮精進，所以叫做『暖法』。諸煩惱如同柴薪，被無漏智慧之火焚燒，火將要出現的最初征兆，名為『暖法』，譬如鉆木取火，最初鉆的時候冒出煙，這叫做『暖』，這是通往涅槃之道的最初征兆。 佛弟子中有兩種人：第一種人，多數喜歡一心一意地尋求禪定（dhyāna），這種人走的是有漏之道。第二種人，多數去除愛戀執著，喜歡真實的智慧（prajñā），這種人直接趨向涅槃，進入『暖法』之中。有『暖』的徵兆的人，深深地獲得一心，真實的法如同鏡子一樣到達無漏界的邊緣（鏡中的影像類似面容，『界邊』不是中間，所以用這個來比喻）。修行者這個時候大大地獲得安穩，自己想：『我一定能夠得到涅槃，因為見到了這條道路。』 如同人挖井挖到濕泥，就知道得到水不遠了；如同人攻擊盜賊，盜賊已經退散，自己知道獲得勝利，心中安穩；如同人害怕死亡，人們想知道他是否能活嗎？應當先用棍子打他的身體來測試，如果出現淤痕，脈搏跳動，就知道是有『暖』，必定可以活。也如同聽法的人思惟喜悅，心生執著，這個時候心是熱的，修行者像這樣有『暖法』，所以叫做有『暖』，也叫做能夠得到涅槃的一部分善根。 這種善根法有十六行四諦（catvāri āryasatyāni），緣於六地中的一種智慧，是一切無漏法的基礎，『野人』能夠安穩地修行（因為對於無漏法疏遠，所以叫做『野人』，根據梵文字是這樣，先前說是凡夫人，是不對的），這叫做有『暖法』。 增進向上，更名為『頂法』（mūrdhan），如同牛奶變為酪。
【English Translation】 English version: Because there is no creation and no reception, there is no 'self' (ātman). Observe and practice the four aspects: Afflictions and defiled karma combine, therefore it is 'accumulation' (samudaya, the origin in the Four Noble Truths); similar results arise, therefore it is 'cause' (hetu, cause); within it, all actions are obtained, therefore it is 'arising' (prabhava, arising); it is not a continuous sequence of similar results, therefore it is 'condition' (pratyaya, condition). Observe the four aspects of 'cessation' (nirodha, the cessation in the Four Noble Truths): All afflictions cover, therefore it is 'closure' (pidhāna, covering); removing the fire of afflictions, therefore it is 'extinction' (vyupaśama, pacification); it is the foremost among all dharmas, therefore it is 'excellent' (praṇīta, excellent); the world has passed, therefore it is 'departure' (niḥsaraṇa, liberation). Observe the four aspects of the 'path' (mārga, the path in the Four Noble Truths): It can reach nirvāṇa, therefore it is the 'path'; it is not inverted, therefore it is 'right' (nyāya, right path); it is the place where all sages go, therefore it is 'trace' (padāni, footprints); one obtains liberation from worldly sorrows and afflictions, therefore it is 'separation' (nissaraṇa, liberation). One who observes in this way obtains undefiled similar dharmas, called 'warmth dharma' (ūṣmagata). Why is it called 'warmth' (ūṣmagata)? Because of constant diligence and effort, it is called 'warmth dharma'. The afflictions are like firewood, burned by the fire of undefiled wisdom; the initial sign of the fire about to emerge is called 'warmth dharma', just as when drilling for fire, smoke comes out at the beginning of drilling, this is called 'warmth', it is the initial sign of the path to nirvāṇa. Among the Buddha's disciples, there are two types of people: The first type likes to seek samādhi (dhyāna) with a single mind, these people follow the defiled path. The second type mostly removes attachment and loves true wisdom (prajñā), these people directly head towards nirvāṇa and enter the 'warmth dharma'. Those who have the sign of 'warmth' deeply attain single-mindedness, the true dharma is like a mirror reaching the edge of the undefiled realm (the image in the mirror resembles the face, 'edge of the realm' is not the middle, so this is used as a metaphor). The practitioner at this time greatly obtains peace and security, thinking to themselves: 'I will definitely attain nirvāṇa, because I have seen this path.' Just as a person digging a well reaches wet mud, knowing that obtaining water is not far away; just as a person attacks a thief, and the thief has retreated, knowing that they have won, their mind is at peace; just as a person is afraid of death, and people want to know if they can live? They should first test them by hitting their body with a stick, if bruises appear and the pulse beats, then they know there is 'warmth', and they will surely live. Also, like a person listening to the Dharma, thinking with joy and attachment, at this time the mind is hot, the practitioner has such 'warmth dharma', so it is called having 'warmth', and it is also called being able to obtain a portion of good roots for nirvāṇa. This good root dharma has the sixteen aspects of the Four Noble Truths (catvāri āryasatyāni), based on one wisdom among the six grounds, it is the foundation of all undefiled dharmas, a 'rustic person' can practice peacefully (because they are distant from the undefiled dharma, so they are called 'rustic person', according to the Sanskrit text, it is like this, previously it was said to be an ordinary person, which is incorrect), this is called having 'warmth dharma'. Advancing upwards, it is further called 'peak dharma' (mūrdhan), just as milk turns into curd.
。是人觀法實相，我當得苦脫，心愛是法是為真法，能除種種苦患及老病死。是時，思惟此法誰說？是佛世尊！從是得佛寶中信心清凈大歡喜悅。若無此法，一切煩惱誰當能遮？我當云何得實智慧少許明？從是得法寶中信心清凈大歡喜悅。若我不得佛弟子輩好伴，云何當得實智慧少許明？從是得僧寶中信心清凈大歡喜悅。是三寶中得一心清凈合實智慧，是頂善根，亦名頂法，亦名能得涅槃分善根。如《波羅延經》中說：
「佛寶法僧寶， 誰有少信凈； 是名頂善根， 汝曹一心持。」
云何為少信？于佛、菩薩、辟支佛、阿羅漢邊為少，於野人邊為多；複次，此可破可失，是故名少。如《法句》說：
「芭蕉生實死， 竹生實亦然！ 騾有子則死， 小人得養死。 破失非利故， 小人得名譽； 白凈分失盡， 乃至頂法墮。」
複次，未斷諸結使，未得無漏無量慧心，以是故名少。
複次。勤精進一心入涅槃道中，更了了觀五陰、四諦十六行。是時，心不縮不悔不退，愛樂入忍，是名忍善根。忍何等？隨四諦觀行，是名為忍。是善根三種：上、中、下三時。
云何名忍？觀五陰無常、苦、空、無我，心忍不退，是名忍。
複次，觀諸世間盡苦空無有樂，
【現代漢語翻譯】 現代漢語譯本：這個人觀察法的真實相狀，心想我應當能夠脫離痛苦，心裡喜愛這個法，認為這是真正的法，能夠去除各種痛苦、憂患以及衰老和死亡。這時，他思惟：這個法是誰說的呢？是佛世尊（Buddha，覺悟者）！由此，他對佛寶（Buddha Ratna，佛陀的寶貴）生起信心，內心清凈，充滿歡喜。如果沒有這個法，誰能夠遮蔽一切煩惱呢？我應當如何才能獲得少許真實的智慧光明呢？由此，他對法寶（Dharma Ratna，佛法的寶貴）生起信心，內心清凈，充滿歡喜。如果我不能得到佛的弟子們這樣的好同伴，我應當如何才能獲得少許真實的智慧光明呢？由此，他對僧寶（Sangha Ratna，僧團的寶貴）生起信心，內心清凈，充滿歡喜。在這三寶（Triratna，佛、法、僧三寶）中獲得一心清凈，與真實智慧相結合，這是最頂級的善根，也稱為頂法，也稱為能夠獲得涅槃（Nirvana，解脫）的善根。正如《波羅延經》（Parayanavagga，經名）中所說： 『佛寶、法寶、僧寶，誰有少許清凈的信心；這被稱為頂善根，你們應當一心奉持。』 什麼是少許的信心呢？相對於佛（Buddha，覺悟者）、菩薩（Bodhisattva，有情覺）、辟支佛（Pratyekabuddha，緣覺）和阿羅漢（Arhat，應供）而言是少的，相對於野人而言是多的；而且，這種信心是可以被破壞和失去的，所以稱為少。正如《法句經》（Dhammapada，經名）所說： 『芭蕉因為結實而死亡，竹子因為結實也是這樣！騾子生下小騾子就會死亡，小人得到供養就會死亡。因為會被破壞和失去而沒有利益，小人得到名譽也是這樣；清凈的善行逐漸喪失殆盡，乃至頂法也會墮落。』 此外，還沒有斷除各種煩惱，還沒有獲得無漏的無量智慧，因此稱為少。 此外，勤奮精進，一心進入涅槃（Nirvana，解脫）的道路中，更加清楚地觀察五陰（Skandha，色、受、想、行、識）、四諦（Arya-satya，苦、集、滅、道）和十六行相。這時，內心不畏縮、不後悔、不退轉，喜愛並安於忍耐，這稱為忍善根。什麼是忍耐呢？隨著四諦（Arya-satya，苦、集、滅、道）的觀行，這稱為忍耐。這種善根有三種：上、中、下三種。 什麼叫做忍耐呢？觀察五陰（Skandha，色、受、想、行、識）無常、苦、空、無我，內心忍耐而不退轉，這稱為忍耐。 此外，觀察所有世間都是痛苦和空虛，沒有快樂，
【English Translation】 English version: This person observes the true nature of the Dharma, thinking, 'I should be able to escape suffering, and I cherish this Dharma, considering it the true Dharma, capable of removing all kinds of suffering, affliction, old age, and death.' At this time, he contemplates: 'Who spoke this Dharma?' It is the Buddha (Buddha, the Awakened One)! From this, he develops faith in the Buddha Jewel (Buddha Ratna, the preciousness of the Buddha), his heart becomes pure, and he is filled with great joy. If there were no this Dharma, who would be able to obstruct all afflictions? How should I obtain a little bit of true wisdom and light?' From this, he develops faith in the Dharma Jewel (Dharma Ratna, the preciousness of the Dharma), his heart becomes pure, and he is filled with great joy. If I cannot obtain good companions like the disciples of the Buddha, how should I obtain a little bit of true wisdom and light?' From this, he develops faith in the Sangha Jewel (Sangha Ratna, the preciousness of the Sangha), his heart becomes pure, and he is filled with great joy. In these Three Jewels (Triratna, the Buddha, Dharma, and Sangha), he obtains single-minded purity, combined with true wisdom. This is the supreme root of goodness, also called the supreme Dharma, also called the root of goodness capable of attaining Nirvana (Nirvana, liberation). As it is said in the Parayanavagga (Parayanavagga, name of a sutra): 'Whoever has a little pure faith in the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel; this is called the supreme root of goodness, you should uphold it with one mind.' What is a little faith? It is little compared to the Buddha (Buddha, the Awakened One), Bodhisattvas (Bodhisattva, beings seeking enlightenment), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), and Arhats (Arhat, worthy ones), but much compared to ordinary people; moreover, this faith can be broken and lost, therefore it is called little. As it is said in the Dhammapada (Dhammapada, name of a sutra): 'The banana tree dies because it bears fruit, and the bamboo is the same because it bears fruit! The mule dies when it gives birth to a foal, and the petty person dies when he is supported. Because it can be broken and lost and is not beneficial, the petty person is the same when he obtains fame; the pure good deeds are gradually lost, and even the supreme Dharma will fall.' Furthermore, one has not yet severed all the fetters, and has not yet obtained undefiled, immeasurable wisdom, therefore it is called little. Furthermore, diligently and vigorously, with one mind, entering the path of Nirvana (Nirvana, liberation), one observes even more clearly the five Skandhas (Skandha, form, feeling, perception, mental formations, and consciousness), the Four Noble Truths (Arya-satya, suffering, origin, cessation, and path), and the sixteen aspects. At this time, the mind does not shrink back, does not regret, does not retreat, and loves and endures with patience. This is called the root of goodness of endurance. What is endurance? Following the contemplation and practice of the Four Noble Truths (Arya-satya, suffering, origin, cessation, and path), this is called endurance. This root of goodness has three types: superior, middle, and inferior. What is called endurance? Observing the five Skandhas (Skandha, form, feeling, perception, mental formations, and consciousness) as impermanent, suffering, empty, and without self, the mind endures without retreating, this is called endurance. Furthermore, observing that all the world is full of suffering and emptiness, without joy,
是苦因習愛等諸煩惱，是習智緣盡，是名上法，更無有上。八直道能令行人得至涅槃，更無有上。如是信心不悔不疑，忍是名忍。是中更有忍，種種結使、種種煩惱疑悔，來入心中不能令破，譬如石山種種風水不能漂動，是故名忍，是事得名真好野人。如佛說《法句》中：
「世界正見上， 誰有得多者？ 乃至千萬歲， 終不墮惡道。」
是世間正見，是名為忍善根。
是人多增進，一心極厭世界行，欲了了四諦相，作證趣涅槃，如是一心中，是名世間第一法。一時住四行：無常、苦、空、無我，觀一諦，苦法忍共緣故。何以故？觀欲界五受陰，無常、苦、空、無我，是中心忍入慧，亦是相應心心數法，是名苦法忍。身業、口業及心不相應諸行，現在未來世一切無漏法初門，是名苦法忍(法無漏法忍信受也)。
次第生苦法智。苦法忍斷結使，苦法智作證。譬如一人刈，一人束，亦如利刀斫竹得風即偃，忍智功夫故，是事得辦。欲界系見苦，斷十結得得，爾時異等智得，無漏智未得，無漏慧得。是時成就一智(等智未來成就)，第二心中成就法智、苦智等智，過第三心、第四心成就四智：苦智、法智、比智、等智。習、盡、道法智中，一一智增，離欲人知他心智成就增；苦比忍、苦比智
【現代漢語翻譯】 現代漢語譯本：苦的起因是習氣、愛慾等各種煩惱，通過修習智慧可以斷除這些習氣，這被稱為至上的佛法，再沒有比這更高的了。八正道能夠引導修行者到達涅槃的境界，也沒有比這更高的了。像這樣對佛法有信心，不後悔，不懷疑，安忍於此，這叫做忍。在這種忍之中，各種各樣的結使、各種各樣的煩惱和疑悔，即使進入心中也不能動搖他，就像石頭山一樣，各種風雨都不能使其漂動，所以叫做忍，這樣的人可以被稱為真正的修行人。正如佛在《法句經》中所說： 『在世間擁有正確的見解是最殊勝的，誰能擁有更多呢？即使經過千萬年，最終也不會墮入惡道。』 這種世間的正見，就叫做忍的善根。 這樣的人會不斷增進修行，一心一意地厭離世間的行為，想要完全明白四諦的真相，從而證悟涅槃，像這樣一心修行，就叫做世間第一法。一時安住於四種觀行：無常、苦、空、無我，觀察苦諦，這是苦法忍共同作用的緣故。為什麼這麼說呢？觀察欲界的五蘊，它們都是無常、苦、空、無我的，在這種觀察中，忍進入智慧，也與相應的心理活動和心理現象相應，這叫做苦法忍。身業、口業以及心不相應的各種行為，現在和未來世的一切無漏法的最初入門，這叫做苦法忍（法是無漏法，忍是信受）。 依次產生苦法智。苦法忍斷除結使，苦法智完成證悟。就像一個人收割，一個人捆紮，也像鋒利的刀砍竹子，得到風的吹動就倒下一樣，通過忍和智的功夫，這件事就能辦成。斷除欲界繫縛的見苦所斷的十種結，那時獲得異等智，但還沒有獲得無漏智，只獲得了無漏慧。這時成就一種智慧（等智未來成就），第二個心中成就法智、苦智、等智，經過第三個心、第四個心成就四智：苦智、法智、比智、等智。在習、盡、道法智中，每一種智慧都在增長，離開慾望的人，知道他人心智的能力也成就增長；苦比忍、苦比智。
【English Translation】 English version: The cause of suffering is habits, desires, and various afflictions. By cultivating wisdom, these habits can be eliminated. This is called the supreme Dharma, and there is nothing higher than this. The Eightfold Path can lead practitioners to Nirvana, and there is nothing higher than this. Having faith in the Dharma, without regret or doubt, and enduring this, is called forbearance (忍, ren). In this forbearance, various fetters (結使, jie shi), various afflictions, and doubts, even if they enter the mind, cannot shake it, just like a stone mountain that cannot be moved by various winds and rains. Therefore, it is called forbearance, and such a person can be called a true practitioner. As the Buddha said in the Dhammapada (法句經, Fa Ju Jing): 'In the world, having the right view is the most excellent. Who can have more? Even after millions of years, one will not fall into evil paths.' This worldly right view is called the root of goodness of forbearance. Such a person will continuously improve their practice, wholeheartedly detesting worldly actions, wanting to fully understand the truth of the Four Noble Truths (四諦, Si Di), thereby realizing Nirvana. Practicing with such a focused mind is called the first Dharma in the world. Abiding in four contemplations at once: impermanence (無常, wu chang), suffering (苦, ku), emptiness (空, kong), and non-self (無我, wu wo), observing the truth of suffering, this is due to the joint action of the forbearance of the Dharma of suffering. Why is this so? Observing the five aggregates (五蘊, wu yun) of the desire realm, they are all impermanent, suffering, empty, and non-self. In this observation, forbearance enters wisdom, and it also corresponds to the corresponding psychological activities and phenomena. This is called the forbearance of the Dharma of suffering. The initial entry into all unconditioned (無漏, wu lou) Dharmas of body karma, speech karma, and various actions that do not correspond to the mind, in the present and future lives, is called the forbearance of the Dharma of suffering (Dharma is unconditioned Dharma, forbearance is acceptance and belief). Subsequently, the wisdom of the Dharma of suffering arises. The forbearance of the Dharma of suffering cuts off the fetters, and the wisdom of the Dharma of suffering completes the realization. Just like one person harvests and another person bundles, or like a sharp knife cutting bamboo, which falls when the wind blows, this matter can be accomplished through the effort of forbearance and wisdom. Cutting off the ten fetters that are severed by seeing suffering, which are bound to the desire realm, at that time, different wisdom (異等智, yi deng zhi) is obtained, but unconditioned wisdom has not yet been obtained, only unconditioned insight (無漏慧, wu lou hui) has been obtained. At this time, one wisdom is achieved (equal wisdom will be achieved in the future), and in the second mind, the wisdom of the Dharma, the wisdom of suffering, and equal wisdom are achieved. After the third and fourth minds, four wisdoms are achieved: the wisdom of suffering, the wisdom of the Dharma, comparative wisdom (比智, bi zhi), and equal wisdom. In the wisdom of the Dharma of origin, cessation, and path, each wisdom is increasing, and the ability to know the minds of others is also achieved and increased for those who are free from desire; the forbearance of comparison with suffering, the wisdom of comparison with suffering.
斷十八結，是四心苦諦能得。習法忍、習法智斷欲界系七結；習比忍、習比智斷色、無色界系十三結。盡法忍、盡法智斷欲界系七結；盡比忍、盡比智斷色、無色界系十二結。道法忍、道法智斷欲界系八結；道比忍、道比智斷色、無色界系十四結。道比智是名須陀般那(下子上子)，實知諸法相。
是十六心能，十五心中利根名隨法行，鈍根名隨信行。是二人未離欲，名初果向。先未斷結，得十六心，名須陀般那。若先斷六品結，得十六心，名息忌陀伽迷(秦言一來)。若先斷九品結，得十六心，名阿那迦迷(秦言不來)。先未離欲，斷八十八結故，名須陀般那；複次無漏果善根得得，故名須陀般那。利根名見得，鈍根名信愛。思惟結未斷，余殘七世生，若思惟結三種斷，名家家三世生。聖道八分、三十七品名流，流向涅槃，隨是流行，故名須陀般那，是為佛初功德子。惡道得脫，三結斷，三毒薄，名息忌陀伽迷。複次欲界結九種(上上、上中、上下、中上、中中、中下、下上、下中、下下)，見諦斷、思惟斷。
若凡夫人，先以有漏道，斷欲界系六種結，入見諦道十六心中，得名息忌陀伽迷。若八種斷，入見諦道第十六心中，一種名息忌陀伽迷果向呵那伽迷。
若佛弟子得須陀般那，單斷三結，
【現代漢語翻譯】 現代漢語譯本： 斷十八結，是通過四心對苦諦的領悟而獲得的。通過修習習法忍、習法智，可以斷除欲界所束縛的七種結；通過修習比忍、比智，可以斷除色界、無色界所束縛的十三種結。通過修習盡法忍、盡法智，可以斷除欲界所束縛的七種結；通過修習盡比忍、盡比智，可以斷除色界、無色界所束縛的十二種結。通過修習道法忍、道法智，可以斷除欲界所束縛的八種結；通過修習道比忍、道比智，可以斷除色界、無色界所束縛的十四種結。道比智就叫做須陀洹那(Sotapanna，入流者)，真正瞭解諸法的實相。
這十六顆心具有能力，在十五顆心中，利根者被稱為隨法行，鈍根者被稱為隨信行。這兩種人都未脫離慾望，被稱為初果向。先前沒有斷除結縛，獲得十六顆心，叫做須陀洹那。如果先前斷除了六品結，獲得十六顆心，叫做斯陀含(Sakadagami，一來)。如果先前斷除了九品結，獲得十六顆心，叫做阿那含(Anagami，不還)。先前沒有脫離慾望，斷除了八十八種結縛，所以叫做須陀洹那；再次，因為無漏果的善根不斷增長，所以叫做須陀洹那。利根者稱為見得，鈍根者稱為信愛。思惟結沒有斷除，還剩下七世的生命，如果思惟結斷除了三種，叫做家家，還剩下三世的生命。聖道八正道、三十七道品被稱為流，流向涅槃，隨著這個流而行，所以叫做須陀洹那，這是佛陀最初的功德之子。脫離了惡道，斷除了三種結縛，貪嗔癡三種毒素變得微薄，叫做斯陀含。再次，欲界的結縛有九種（上上、上中、上下、中上、中中、中下、下上、下中、下下），通過見諦斷除，通過思惟斷除。
如果凡夫，先用有漏道，斷除了欲界所束縛的六種結，進入見諦道的十六心中，就得名為斯陀含。如果斷除了八種，進入見諦道的第十六心中，有一種叫做斯陀含果向阿那含。
如果佛弟子證得須陀洹那，僅僅斷除了三種結縛。
【English Translation】 English version: Breaking eighteen fetters is attainable through the four minds contemplating the truth of suffering. By practicing the 'learning-path forbearance' (習法忍, xí fǎ rěn) and 'learning-path wisdom' (習法智, xí fǎ zhì), one can sever the seven fetters binding one to the desire realm. By practicing 'comparative forbearance' (比忍, bǐ rěn) and 'comparative wisdom' (比智, bǐ zhì), one can sever the thirteen fetters binding one to the form and formless realms. By practicing 'cessation-path forbearance' (盡法忍, jìn fǎ rěn) and 'cessation-path wisdom' (盡法智, jìn fǎ zhì), one can sever the seven fetters binding one to the desire realm. By practicing 'comparative cessation-path forbearance' (盡比忍, jìn bǐ rěn) and 'comparative cessation-path wisdom' (盡比智, jìn bǐ zhì), one can sever the twelve fetters binding one to the form and formless realms. By practicing 'path-path forbearance' (道法忍, dào fǎ rěn) and 'path-path wisdom' (道法智, dào fǎ zhì), one can sever the eight fetters binding one to the desire realm. By practicing 'comparative path-path forbearance' (道比忍, dào bǐ rěn) and 'comparative path-path wisdom' (道比智, dào bǐ zhì), one can sever the fourteen fetters binding one to the form and formless realms. 'Comparative path-path wisdom' is called Sotapanna (須陀般那, Sūtuóhuánnà, Stream-enterer), truly knowing the characteristics of all dharmas.
These sixteen minds possess the capacity. Among the fifteen minds, those with sharp faculties are called 'followers of the Dharma' (隨法行, suí fǎ xíng), and those with dull faculties are called 'followers of faith' (隨信行, suí xìn xíng). These two have not yet detached from desire and are called 'approaching the first fruit' (初果向, chū guǒ xiàng). Having not previously severed the fetters, obtaining the sixteen minds is called Sotapanna. If one has previously severed six grades of fetters and obtains the sixteen minds, it is called Sakadagami (息忌陀伽迷, Xījìtuóqiémí, Once-returner). If one has previously severed nine grades of fetters and obtains the sixteen minds, it is called Anagami (阿那迦迷, Ānàjiāmí, Non-returner). Having not previously detached from desire, severing eighty-eight fetters is why it is called Sotapanna; furthermore, because the wholesome roots of the unconditioned fruit are continuously obtained, it is called Sotapanna. Those with sharp faculties are called 'attainment through seeing' (見得, jiàn dé), and those with dull faculties are called 'faith and love' (信愛, xìn ài). If the fetters of thought have not been severed, there remain seven lifetimes; if three types of fetters of thought are severed, it is called 'householder' (家家, jiājiā), with three lifetimes remaining. The Noble Eightfold Path and the thirty-seven factors of enlightenment are called the 'stream' (流, liú), flowing towards Nirvana. Following this stream is why it is called Sotapanna, this is the Buddha's first meritorious child. Having escaped the evil paths, severing three fetters, and the three poisons of greed, hatred, and delusion becoming thin, is called Sakadagami. Furthermore, the nine types of fetters in the desire realm (highest-highest, highest-middle, highest-lowest, middle-highest, middle-middle, middle-lowest, lowest-highest, lowest-middle, lowest-lowest) are severed through seeing the truth and severed through thought.
If an ordinary person first uses the conditioned path to sever six types of fetters binding one to the desire realm and enters the sixteen minds of the path of seeing the truth, they are named Sakadagami. If eight types are severed, entering the sixteenth mind of the path of seeing the truth, one type is called 'approaching the Sakadagami fruit towards Anagami'.
If a disciple of the Buddha attains Sotapanna, they have merely severed three fetters.
欲得息忌陀伽迷，是思惟斷欲界系九種結、六種斷，是名息忌陀伽迷八種斷；是名一種息忌陀伽迷果向阿那伽迷。
若凡夫人先斷欲界系九種結，入見諦道第十六心中，名阿那伽迷；若得息忌陀伽迷進，斷三種思惟結，第九解脫道，名阿那伽迷。
阿那伽迷有九種：今世必入涅槃阿那伽迷，中陰入涅槃阿那伽迷，生已入涅槃阿那伽迷，勤求入涅槃阿那伽迷，不勤求入涅槃阿那伽迷，上行入涅槃阿那伽迷，至阿迦尼吒入涅槃阿那伽迷，到無色定入涅槃阿那伽迷，身證阿那伽迷行向阿羅漢阿那伽迷。色、無色界九種結，以第九無礙道金剛三昧破一切結，第九解脫道盡智修一切善根，是名阿羅漢果。
是阿羅漢有九種：退法、不退法、死法、守法、住法、必知法、不壞法、慧脫、共脫。濡智濡進行五種法退，是名退法。利智利進行五種法不退，是名不退法。濡智濡進利，厭思惟自殺身，是名死法。濡智大進自護身，是名守法。中智中進、不增不減處中而住，是名住法。少利智勤精進，能得不壞心解脫，是名必知法。利智大進，初得不壞心解脫，是名不壞法。不能入諸禪，未到地中諸漏盡，是名慧解脫。得諸禪亦得滅禪諸漏盡，是名共解脫。
有阿羅漢，一切有為法常厭滿足，更不求功德，待時入涅
【現代漢語翻譯】 現代漢語譯本：如果想要獲得息忌陀伽迷（Sotāgāmin，入流果），這是指通過思惟斷除欲界所繫的九種結、六種斷，這被稱為息忌陀伽迷的八種斷；這被稱為一種息忌陀伽迷果向阿那伽迷（Anāgāmin，不還果）。
如果凡夫首先斷除欲界所繫的九種結，進入見諦道第十六心中，這被稱為阿那伽迷；如果獲得息忌陀伽迷後繼續精進，斷除三種思惟結，在第九解脫道中，這被稱為阿那伽迷。
阿那伽迷有九種：今世必入涅槃阿那伽迷，中陰入涅槃阿那伽迷，生已入涅槃阿那伽迷，勤求入涅槃阿那伽迷，不勤求入涅槃阿那伽迷，上行入涅槃阿那伽迷，至阿迦尼吒（Akaniṣṭha，色界頂天）入涅槃阿那伽迷，到達無色定入涅槃阿那伽迷，身證阿那伽迷行向阿羅漢（Arhat，阿羅漢果）阿那伽迷。色界、無色界的九種結，通過第九無礙道金剛三昧破除一切結，第九解脫道盡智修一切善根，這被稱為阿羅漢果。
阿羅漢有九種：退法、不退法、死法、守法、住法、必知法、不壞法、慧脫、共脫。遲鈍的智慧和遲緩的精進，這五種法會退失，這被稱為退法。敏銳的智慧和快速的精進，這五種法不會退失，這被稱為不退法。遲鈍的智慧和遲緩的精進，但厭惡思惟而自殺，這被稱為死法。遲鈍的智慧和大精進，自我保護，這被稱為守法。中等的智慧和中等的精進，不增不減，處於中間狀態，這被稱為住法。稍微敏銳的智慧和勤奮的精進，能夠獲得不壞心解脫，這被稱為必知法。敏銳的智慧和大精進，最初獲得不壞心解脫，這被稱為不壞法。不能進入諸禪定，在未到地中諸漏已盡，這被稱為慧解脫。獲得諸禪定也獲得滅盡定，諸漏已盡，這被稱為共解脫。
有的阿羅漢，對於一切有為法常常感到厭倦和滿足，不再尋求功德，等待時機進入涅槃。
【English Translation】 English version: If one desires to attain Sotāgāmin (stream-enterer), it means contemplating and severing the nine fetters and six kinds of severances related to the desire realm. This is called the eight kinds of severances of Sotāgāmin; this is called a Sotāgāmin path towards the fruit of Anāgāmin (non-returner).
If an ordinary person first severs the nine fetters related to the desire realm and enters the sixteenth moment of the path of seeing, this is called Anāgāmin; if one attains Sotāgāmin and continues to progress, severing the three fetters of thought, in the ninth path of liberation, this is called Anāgāmin.
There are nine kinds of Anāgāmin: Anāgāmin who will definitely enter Nirvana in this life, Anāgāmin who will enter Nirvana in the intermediate state, Anāgāmin who will enter Nirvana after being born, Anāgāmin who diligently seeks to enter Nirvana, Anāgāmin who does not diligently seek to enter Nirvana, Anāgāmin who ascends to enter Nirvana, Anāgāmin who enters Nirvana at Akaniṣṭha (the highest heaven in the realm of form), Anāgāmin who enters Nirvana upon reaching the formless samādhis, Anāgāmin who personally realizes Anāgāmin and proceeds towards Arhat (one who is worthy) Anāgāmin. The nine fetters of the form and formless realms are broken by the diamond samādhi of the ninth unobstructed path, and all fetters are destroyed. In the ninth path of liberation, one cultivates all good roots with the knowledge of the exhaustion of defilements; this is called the fruit of Arhat.
There are nine kinds of Arhat: one who can fall back, one who cannot fall back, one who dies, one who protects the Dharma, one who abides in the Dharma, one who will surely know, one who is indestructible, one who is liberated by wisdom, and one who is liberated in both ways. Dull wisdom and slow progress, these five qualities lead to falling back; this is called one who can fall back. Sharp wisdom and quick progress, these five qualities do not lead to falling back; this is called one who cannot fall back. Dull wisdom and slow progress, but hating thought and committing suicide, this is called one who dies. Dull wisdom and great progress, protecting oneself, this is called one who protects the Dharma. Moderate wisdom and moderate progress, neither increasing nor decreasing, abiding in the middle, this is called one who abides in the Dharma. Slightly sharp wisdom and diligent effort, able to attain indestructible liberation of mind, this is called one who will surely know. Sharp wisdom and great progress, initially attaining indestructible liberation of mind, this is called one who is indestructible. Unable to enter the various dhyānas, with defilements exhausted in the unformed realm, this is called one who is liberated by wisdom. Having attained the various dhyānas and also attained the cessation samādhi, with defilements exhausted, this is called one who is liberated in both ways.
There are Arhats who are always weary and satisfied with all conditioned phenomena, no longer seeking merit, waiting for the time to enter Nirvana.
槃。有阿羅漢，求四禪、四無色定、四等心、八解脫、八勝處、十一切、入九次第、六神通，愿智阿蘭若那三昧(秦言無諍。阿蘭若言無事，或言空寂。舊言須菩提常行空寂，行非也，自是無諍行耳！無諍者將護眾生，不令起諍，於我耳起諍，如舍利弗、目連夜入陶屋中宿，致拘迦離起諍者是也)，超越三昧熏禪三解脫門及放舍(放舍者，三脫門，空、無愿、無相。空無愿無相，即十二門念，反著者也)，更作利智勤精進，入如是諸禪功德，是名得不退法、不壞法。
若佛不出世，無佛法無弟子時，是時離欲人辟支佛出。辟支佛有三種：上、中、下。下者本得須陀般那、若息忌陀伽迷。是須陀般那于第七世生人中，是時無佛法，不得作弟子；復不應八世生，是時作辟支佛。若息忌陀伽迷二世生，是時無佛法，不得作弟子；復不應三世生，是時作辟支佛。有人愿作辟支佛，種辟支佛善根，時無佛法，善根熟，爾時厭世出家得道，名辟支佛，是名中辟支佛。有人求佛道，智力進力少，以因緣退(如舍利弗是也)，是時佛不出世，無佛法亦無弟子，而善根行熟，作辟支佛，有相好若少若多，厭世出家得道，是名上辟支佛。
于諸法中智慧淺入，名阿羅漢；中入名辟支佛；深入名佛。如遙見樹，不能分別枝；小近
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）。有阿羅漢（Arhat，已證得解脫的聖者），修習四禪（catu-jhāna，四種禪定狀態）、四無色定（catasso arūpa samāpattiyo，四種無色界定）、四等心（catasso appamaññāyo，四種平等心，即慈、悲、喜、舍）、八解脫（attha vimokkha，八種解脫）、八勝處（attha abhibāyatanāni，八種勝處）、十一切入（dasa kasināyatanāni，十種一切入）、入九次第定（anupubbavihārasamāpatti，九種次第禪定）、六神通（chalabhiññā，六種神通），愿智阿蘭若那三昧（ñāṇadassanavisuddhi aranha samādhi，秦語稱『無諍』，阿蘭若意為『無事』，或『空寂』。舊時說須菩提常行空寂，此說法不正確，他實際上是行無諍行！無諍是指守護眾生，不讓他們產生爭端，避免因我而引起爭端，就像舍利弗（Sariputta）、目連（Moggallāna）夜晚在陶工的屋中住宿，導致拘迦離（Kokālika）產生爭端那樣），超越三昧熏禪三解脫門及放舍（三解脫門為空、無愿、無相。空、無愿、無相，即十二門念，是用來對治執著的），更加努力精進，進入這些禪定功德，這被稱為獲得不退法、不壞法。 如果佛不出世，沒有佛法也沒有佛的弟子時，這時離欲之人辟支佛（Paccekabuddha，獨覺佛）出現。辟支佛有三種：上、中、下。下等的辟支佛原本證得須陀洹（Sotāpanna，入流果）、斯陀含（Sakadāgāmin，一來果）。這位須陀洹在第七世投生為人，那時沒有佛法，不能成為佛的弟子；也不應該第八世投生，這時他會成為辟支佛。如果斯陀含在第二世投生，那時沒有佛法，不能成為佛的弟子；也不應該第三世投生，這時他會成為辟支佛。有人發願成為辟支佛，種下辟支佛的善根，在沒有佛法的時候，善根成熟，那時厭倦世俗而出家得道，稱為辟支佛，這是中等的辟支佛。有人尋求佛道，但智慧和精進力不足，因為因緣而退轉（如舍利弗那樣），這時佛不出世，沒有佛法也沒有佛的弟子，而善根修行成熟，成為辟支佛，具有或多或少的相好，厭倦世俗而出家得道，這稱為上等的辟支佛。 對於諸法，智慧淺入的，稱為阿羅漢；中等深入的，稱為辟支佛；深入的，稱為佛。就像遙遠地看到樹，不能分辨樹枝；稍微靠近
【English Translation】 English version: Nirvana. There are Arhats (those who have attained liberation), who cultivate the four jhānas (catu-jhāna, four states of meditative absorption), the four formless attainments (catasso arūpa samāpattiyo, four formless realms), the four immeasurables (catasso appamaññāyo, four immeasurable minds, namely loving-kindness, compassion, sympathetic joy, and equanimity), the eight liberations (attha vimokkha, eight liberations), the eight mastery (attha abhibāyatanāni, eight mastery), the ten totalities (dasa kasināyatanāni, ten totalities), enter the nine successive abidings (anupubbavihārasamāpatti, nine successive meditative states), the six supernormal knowledges (chalabhiññā, six supernormal knowledges), the Wish-Wisdom Aranya Samadhi (ñāṇadassanavisuddhi aranha samādhi, in Chinese it is called 'Non-Contention'. Aranya means 'without affairs', or 'empty and still'. The old saying that Subhuti (Subhūti) always practiced emptiness and stillness is incorrect; he actually practiced non-contention! Non-contention means protecting sentient beings, not allowing them to create disputes, avoiding disputes arising from oneself, just as Sariputta (Sariputta) and Moggallāna (Moggallāna) stayed overnight in a potter's house, causing Kokālika (Kokālika) to create a dispute), surpassing the Samadhi-perfumed Chan three doors of liberation and abandonment (the three doors of liberation are emptiness, signlessness, and wishlessness. Emptiness, signlessness, and wishlessness are the twelve doors of mindfulness, which are used to counteract attachments), and making even more diligent effort, entering such merits of Chan, this is called obtaining the irreversible Dharma, the indestructible Dharma. If a Buddha does not appear in the world, and there is no Buddha-dharma and no disciples of the Buddha, then a person detached from desire, a Paccekabuddha (Solitary Buddha), appears. There are three types of Paccekabuddhas: superior, middle, and inferior. The inferior Paccekabuddha originally attained Srotāpanna (Stream-enterer), or Sakadāgāmin (Once-returner). This Srotāpanna is reborn as a human in the seventh life, at which time there is no Buddha-dharma, and he cannot become a disciple of the Buddha; nor should he be reborn in the eighth life, at which time he will become a Paccekabuddha. If a Sakadāgāmin is reborn in the second life, at which time there is no Buddha-dharma, and he cannot become a disciple of the Buddha; nor should he be reborn in the third life, at which time he will become a Paccekabuddha. Someone vows to become a Paccekabuddha, plants the good roots of a Paccekabuddha, and when there is no Buddha-dharma, the good roots mature, at that time he becomes disgusted with the world and leaves home to attain the Way, called a Paccekabuddha, this is a middle Paccekabuddha. Someone seeks the Buddha-way, but his wisdom and effort are insufficient, and he retreats due to conditions (like Sariputta), at this time the Buddha does not appear in the world, there is no Buddha-dharma and no disciples of the Buddha, but his good root practice matures, and he becomes a Paccekabuddha, with more or less auspicious marks, disgusted with the world and leaves home to attain the Way, this is called a superior Paccekabuddha. Regarding all dharmas, one who enters with shallow wisdom is called an Arhat; one who enters with medium depth is called a Paccekabuddha; one who enters deeply is called a Buddha. It's like seeing a tree from afar, unable to distinguish the branches; getting a little closer
能分別枝，不能分別華、葉；到樹下盡能分別知樹枝、葉、華、實。聲聞能知一切諸行無常，一切諸法無主，唯涅槃善安隱。聲聞能如是觀，不能分別深入深知；辟支佛少能分別，亦不能深入深知；佛知諸法分別究暢，深入深知也。
如波羅奈國王，夏暑熱時處高樓上坐七寶床，令青衣磨牛頭栴檀香涂身，青衣臂多著釧，摩王身時釧聲滿耳，王甚患之！教次第令脫，釧少聲微，唯獨一釧寂然無聲。王時悟曰：「國家、臣民、宮人、婇女，多事多惱亦復如是！」即時離欲獨處思惟，得辟支佛。鬚髮自落、著自然衣，從樓閣去，以己神足力出家入山。如是因緣，中品辟支佛也。
若行者求佛道入禪，先當繫心專念十方三世諸佛生身，莫念地水火風、山樹草木、天地之中有形之類，及諸餘法一切莫念。但念諸佛生身處在虛空，譬如大海清水中央金山王須彌；如夜闇中然大火；如大施祠中七寶幢。佛身如是，有三十二相、八十種好，常出無量清凈光明，于虛空相青色中，常唸佛身相如是，行者便得十方三世諸佛悉在心目前一切悉見三昧。若心餘處緣，還攝令住念在佛身，是時便見東方三百千萬千萬億種無量諸佛。如是南方、西方、北方、四維、上下，隨所念方，見一切佛。如人夜觀星宿，百千無量種星宿悉見。
【現代漢語翻譯】 現代漢語譯本 只能分辨樹枝，不能分辨花和葉；到了樹下，就能分辨樹枝、葉子、花和果實。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）能知道一切諸行都是無常的，一切諸法都沒有主宰，只有涅槃（Nirvāṇa，解脫）是最好最安穩的。聲聞能這樣觀察，但不能深入地分辨和深刻地瞭解；辟支佛（Pratyekabuddha，獨覺佛）稍微能分辨，也不能深入地分辨和深刻地瞭解；佛（Buddha，覺悟者）知道一切諸法，分辨得透徹詳盡，能夠深入地分辨和深刻地瞭解。
比如波羅奈（Varanasi）國王，在夏天炎熱的時候，在高樓上坐在七寶床上，讓青衣（侍者）磨牛頭栴檀香（Gośīrṣa-candana，一種珍貴的香木）塗抹身體，青衣手臂上戴了很多手鐲，摩擦國王身體的時候，手鐲的聲音充滿耳朵，國王非常厭煩！就命令依次脫下手鐲，手鐲少了聲音就小了，只剩下一隻手鐲時，就寂靜無聲了。國王當時醒悟說：『國家、臣民、宮人、婇女，事情多就煩惱多，也是這樣啊！』當時就離開了慾望，獨自靜處思惟，證得了辟支佛。頭髮和鬍鬚自然脫落，穿上天然的衣服，從樓閣離開，用自己的神足力出家進入山林。這就是中品辟支佛的因緣。
如果修行人爲了求佛道而入禪，首先應當專心一意地憶念十方三世諸佛的生身（真實的身體），不要憶念地、水、火、風（四大元素）、山、樹、草木、天地之間有形之物，以及其他一切法，什麼都不要憶念。只憶念諸佛的生身處在虛空中，譬如大海清水中央的金山王須彌山（Sumeru）；又如黑夜裡點燃的大火；又如大型佈施法會中的七寶幢（裝飾華麗的柱子）。佛身就是這樣，有三十二相（Mahāpuruṣa-lakṣaṇa，佛陀的三十二種殊勝的身體特徵）、八十種好（Aśītyanuvyañjana，佛陀的八十種較小的身體特徵），常放出無量清凈的光明，在虛空呈現的青色中，常常憶念佛身相就是這樣，修行人就能得到十方三世諸佛都顯現在心中和眼前，一切都能看見的三昧（Samādhi，禪定）。如果心跑到其他地方去了，就把它收回來，安住在憶念佛身上，這時就能看見東方三百千萬千萬億種無量諸佛。像這樣南方、西方、北方、四維、上下，隨著所憶念的方位，就能看見一切佛。就像人在夜晚觀看星宿，百千無量種星宿都能看見。
【English Translation】 English version One can distinguish branches, but not flowers and leaves; when one arrives at the foot of the tree, one can fully distinguish branches, leaves, flowers, and fruits. A Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) can know that all conditioned phenomena are impermanent, and all dharmas are without a self; only Nirvāṇa (liberation) is good and peaceful. A Śrāvaka can observe in this way, but cannot deeply distinguish and profoundly understand; a Pratyekabuddha (a solitary Buddha) can distinguish a little, but also cannot deeply distinguish and profoundly understand; a Buddha (an enlightened one) knows all dharmas, distinguishes them thoroughly and exhaustively, and can deeply distinguish and profoundly understand.
For example, the King of Varanasi, during the heat of summer, sat on a seven-jeweled bed in a high tower, and ordered a servant in blue robes to grind Gośīrṣa-candana (a precious type of sandalwood) and apply it to his body. The servant's arms were adorned with many bracelets, and as he massaged the king's body, the sound of the bracelets filled the king's ears, which greatly annoyed him! He ordered the servant to remove the bracelets one by one. As the bracelets were removed, the sound diminished, until only one bracelet remained, and it was completely silent. The king then realized: 'The country, its people, palace attendants, and concubines—many affairs, many troubles, it is just like this!' Immediately, he renounced desire, dwelt alone in contemplation, and attained Pratyekabuddhahood. His hair and beard naturally fell off, he donned natural clothing, and left the tower, using his supernatural powers to renounce the world and enter the mountains. Such is the cause and condition for a middle-grade Pratyekabuddha.
If a practitioner seeks the Buddha's path and enters into meditation, he should first focus his mind and single-mindedly contemplate the manifested bodies of all Buddhas of the ten directions and three times, and not contemplate earth, water, fire, wind (the four elements), mountains, trees, grasses, plants, or any form within heaven and earth, nor any other dharmas whatsoever. Only contemplate the manifested bodies of the Buddhas existing in space, like Mount Sumeru (Sumeru, the king of mountains) the king of golden mountains in the center of the clear ocean; like a great fire burning in the darkness of night; like a seven-jeweled banner (an ornate pillar) in a great almsgiving ceremony. The Buddha's body is like this, possessing the thirty-two marks (Mahāpuruṣa-lakṣaṇa, the thirty-two auspicious marks of a Buddha) and eighty minor characteristics (Aśītyanuvyañjana, the eighty minor marks of perfection), constantly emitting immeasurable pure light. In the blue color of space, constantly contemplate the Buddha's body in this way, and the practitioner will attain the Samādhi (Samādhi, meditative absorption) in which all Buddhas of the ten directions and three times appear in his mind and before his eyes, and everything is seen. If the mind wanders elsewhere, bring it back and fix it on contemplating the Buddha's body. At that time, one will see three hundred million trillion countless Buddhas in the east. Likewise, in the south, west, north, four intermediate directions, above, and below, in whatever direction one contemplates, one will see all Buddhas. It is like a person observing the stars at night, seeing hundreds of thousands of countless stars.
菩薩得是三昧，除無量劫厚罪令薄、薄者令滅。得是三昧已，當唸佛種種無量功德，一切智、一切解、一切見、一切德，得大慈大悲自在，自初出無明㲉，四無畏、五眼、十力、十八不共法，能除無量苦，救老死畏，與常樂涅槃。佛有如是等種種無量功德，作是念已自發愿言：「我何時當得佛身、佛功德，巍巍如是？」復作大誓：「過去一切福、現在一切福，盡持求佛道，不用余報。」復作是念：「一切眾生甚可憐愍，諸佛身功德巍巍如是，眾生云何更求餘業而不求佛？」譬如貴家盲子墮大深坑，饑窮困苦食糞食泥。父甚愍之，為求方便，拯之於深坑，食之以上饌。行者念言：「佛二種身功德甘露如是，而諸眾生墮生死深坑，食諸不凈。以大悲心，我當拯濟一切眾生，令得佛道度生死岸，以佛種種功德法味悉令飽滿，一切佛法愿悉得之。聞誦持問、觀行得果，為作階梯，立大要誓被三愿鎧，外破魔眾內擊結賊，直入不回。如是三愿比無量諸愿，愿皆住之，為度眾生得佛道故。」如是念、如是愿，是為菩薩唸佛三昧。
行菩薩道者，於三毒中若淫慾偏多，先自觀身：骨肉面板、筋脈流血，肝肺腸胃、屎尿涕唾，三十六物、九想不凈，專心內觀不令外念；外念諸緣，攝之令還。如人執燭入雜穀倉，種種分別豆
【現代漢語翻譯】 現代漢語譯本：菩薩獲得這種三昧（Samadhi，一種精神集中狀態），能使無量劫積累的深重罪業減輕，減輕的罪業得以消滅。獲得這種三昧后，應當憶念佛的種種無量功德，包括一切智慧（Sarvajna）、一切理解、一切見解、一切德行，獲得大慈大悲的自在，從最初脫離無明（Avidya，無知）的束縛，具備四無畏（Catur-vaisaradyani，佛的四種無所畏懼的品質）、五眼（Panca-caksus，肉眼、天眼、慧眼、法眼、佛眼）、十力（Dasa-balani，佛的十種力量）、十八不共法（Astadasa-avenika-dharmah，佛獨有的十八種功德），能夠消除無量的痛苦，救度眾生脫離衰老和死亡的恐懼，給予他們常樂涅槃（Nirvana，解脫）。佛具有如此等等的種種無量功德，這樣憶念之後，自己發願說：『我何時才能獲得佛的身軀和佛的功德，如此崇高偉大？』再次立下大誓願：『過去所做的一切善行、現在所做的一切善行，全部用來求證佛道，不求其他的果報。』再次這樣想：『一切眾生真是可憐，諸佛的身軀和功德如此崇高偉大，眾生為什麼還要追求其他的行業而不求成佛呢？』譬如一個富貴人家的盲人孩子掉進一個很深的大坑裡，飢餓貧困，只能吃糞便和泥土。他的父親非常憐憫他，想方設法，把他從深坑裡救出來，給他吃美味的食物。修行者這樣想：『佛的兩種身軀和功德如同甘露一般，而眾生卻墮落在生死輪迴的深坑裡，吃著各種不潔之物。』以大悲心，我應當救濟一切眾生，讓他們證得佛道，脫離生死的此岸，用佛的種種功德和法味讓他們都得到飽滿，一切佛法都希望能夠得到。聽聞、誦讀、受持、提問、觀行而獲得果報，為他們建造階梯，立下大誓願，披上三愿的鎧甲，對外摧毀魔眾，對內擊敗煩惱賊，勇往直前，永不退縮。這樣的三個誓願比無量其他的願望更為重要，愿都安住於此，爲了救度眾生證得佛道。』像這樣憶念、像這樣發願，這就是菩薩的唸佛三昧。 修行菩薩道的人，如果三種毒素（貪嗔癡）中淫慾特別強烈，首先應當觀察自己的身體：骨骼、肌肉、面板、筋脈、流動的血液，肝臟、肺臟、腸子、胃、糞便、尿液、鼻涕、唾液，三十六種不凈之物，九想觀（對屍體腐爛過程的九種觀想），專心向內觀察，不讓心向外馳念；如果心向外攀緣，就把它收回來。就像一個人拿著蠟燭進入堆滿各種穀物的倉庫，仔細分辨各種豆類一樣。
【English Translation】 English version: When a Bodhisattva attains this Samadhi (a state of mental concentration), it diminishes heavy sins accumulated over countless kalpas (eons), and eliminates those that are already lightened. Having attained this Samadhi, one should contemplate the Buddha's countless merits, including all wisdom (Sarvajna), all understanding, all views, all virtues, attaining the freedom of great compassion and great mercy, from the initial liberation from the bondage of ignorance (Avidya), possessing the four fearlessnesses (Catur-vaisaradyani, the four kinds of fearlessness of a Buddha), the five eyes (Panca-caksus, the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye), the ten powers (Dasa-balani, the ten powers of a Buddha), and the eighteen unique qualities (Astadasa-avenika-dharmah, the eighteen unique qualities of a Buddha), capable of eliminating immeasurable suffering, saving beings from the fear of old age and death, and granting them the eternal bliss of Nirvana (liberation). The Buddha possesses such countless merits, and after contemplating this, one should make a vow: 'When will I attain the Buddha's body and the Buddha's merits, so sublime and great?' Again, make a great vow: 'All the merits of the past, all the merits of the present, I will dedicate entirely to seeking the Buddha's path, not seeking any other reward.' Again, think thus: 'All sentient beings are truly pitiable. The Buddha's body and merits are so sublime and great, why do sentient beings seek other pursuits instead of seeking Buddhahood?' For example, a blind child from a wealthy family falls into a deep pit, hungry and impoverished, eating feces and mud. His father deeply pities him, seeking ways to rescue him from the deep pit, and feeding him delicious food. The practitioner thinks: 'The Buddha's two bodies and merits are like nectar, yet sentient beings are trapped in the deep pit of Samsara (the cycle of birth and death), eating impure things.' With great compassion, I shall save all sentient beings, enabling them to attain Buddhahood, to cross the shore of birth and death, and to fully satisfy them with the Buddha's various merits and the taste of the Dharma, hoping to attain all the Buddha's teachings. Hearing, reciting, upholding, questioning, contemplating, and practicing to attain results, building steps for them, making great vows, donning the armor of the three vows, outwardly destroying the demonic hordes, inwardly defeating the bandit of afflictions, going straight ahead without turning back. These three vows are more important than countless other vows, may all vows abide in this, for the sake of saving sentient beings to attain Buddhahood.' Thinking thus, vowing thus, this is the Bodhisattva's Samadhi of Buddha-Recollection. One who practices the Bodhisattva path, if lust is particularly strong among the three poisons (greed, hatred, and delusion), should first contemplate one's own body: bones, flesh, skin, tendons, flowing blood, liver, lungs, intestines, stomach, feces, urine, mucus, saliva, the thirty-six impure things, the nine contemplations (nine contemplations on the decaying process of a corpse), focusing inwardly, not allowing the mind to wander outward; if the mind clings to external conditions, bring it back. It is like a person holding a candle entering a warehouse filled with various grains, carefully distinguishing various beans.
、麥、黍、粟無不識知。複次觀身六分：堅為地分、濕為水分、熱為火分、動為風分、孔為空分、知為識分。亦如屠牛，分為六分，身首四支，各自異處。身有九孔，常流不凈，革囊盛屎，常作是觀，不令外念；外念諸緣，攝之令還。若得一心，意生厭患，求離此身，欲令速滅，早入涅槃。是時當發大慈大悲，以大功德，拔濟眾生，興前三愿：「以諸眾生，不知不凈，起諸罪垢，我當拔置於甘露地。複次，欲界眾生樂著不凈如狗食糞，我當度脫至清凈道。複次，我當學求諸法實相，不有常不無常、非凈非不凈，我當云何著此不凈？觀不凈智從因緣生，如我法者當求實相，云何厭患身中不凈而取涅槃？當如大象度駛流水窮盡源底，得實法相滅入涅槃，豈可如獼猴諸兔畏怖駛流趣自度身？我今當學如菩薩法，行不凈觀除卻淫慾，廣化眾生令離欲患，不為不凈觀所厭沒。」
複次，既觀不凈則厭生死，當觀凈門繫心三處：鼻端、眉間、額上。當於是中，開一寸皮，凈除血肉，繫心白骨，不令外念；外念諸緣，攝之令還，著三緣中，恒與心鬥。如二人相撲，行者若勝，心則不如，制之令住，是名一心。
若以厭患，起大悲心，愍念眾生，為此空骨，遠離涅槃，入三惡道，我當勤力，作諸功德，教化眾生，令解身相
【現代漢語翻譯】 現代漢語譯本： 對於麥、黍、粟等五穀雜糧，沒有不認識的。更進一步觀察身體的六種組成部分：堅硬的部分是地大，濕潤的部分是水大，溫暖的部分是火大，運動的部分是風大，空隙的部分是空大，知覺的部分是識大。就像屠夫宰牛一樣，將牛分解為六個部分，頭、軀幹和四肢，各自處於不同的地方。身體有九個孔竅，經常流出不乾淨的東西，就像用皮革袋子盛裝糞便一樣，要經常這樣觀想，不讓心向外馳念；如果心向外馳念各種事物，就要收攝回來。如果能夠達到一心不亂，心中就會產生厭惡，想要離開這個身體，希望它迅速滅亡，早日進入涅槃。這時，應當發起廣大的慈悲心，以巨大的功德，救拔濟度眾生，發起前面的三個願望：『因為眾生不知道身體是不乾淨的，從而產生各種罪惡，我應當把他們安置在甘露之地。』『其次，欲界的眾生喜歡執著于不乾淨的東西，就像狗喜歡吃糞便一樣，我應當度脫他們到達清凈的道路。』『再次，我應當學習探求諸法的真實相狀，不是常有也不是常無，不是清凈也不是不清凈，我應當如何執著于這個不乾淨的身體？』觀想不凈的智慧是從因緣而生的，像我這樣修習佛法的人應當探求諸法的真實相狀，為什麼要厭惡身體中的不凈而追求涅槃呢？應當像大象渡過湍急的河流一樣，窮盡源頭和底部，得到真實法相后滅除煩惱而進入涅槃，怎麼可以像猴子和兔子一樣，畏懼湍急的河流而只顧自己渡過身體呢？我現在應當學習菩薩的修行方法，通過修習不凈觀來去除淫慾，廣泛地教化眾生使他們遠離淫慾的煩惱，不被不凈觀所厭惡而沉沒其中。 更進一步，既然已經觀想了身體的不凈而厭惡生死，就應當觀想清凈的法門，將心繫在三個地方：鼻端、眉間、額頭上方。應當在這些地方，切開一寸的面板，清除血肉，將心繫在白骨上，不讓心向外馳念；如果心向外馳念各種事物，就要收攝回來，安住在這三種所緣境中，經常與妄心作鬥爭。就像兩個人互相搏鬥一樣，修行人如果戰勝了妄心，妄心就會不如你，制服它讓它安住，這叫做一心。 如果因為厭惡生死，而生起廣大的悲心，憐憫眾生，爲了這空虛的骨架，遠離涅槃，墮入三惡道，我應當勤奮努力，修作各種功德，教化眾生，使他們瞭解身體的真實相狀。
【English Translation】 English version: They recognize all grains such as wheat, millet, and foxtail millet. Furthermore, contemplate the six elements of the body: the solid element is the earth element (solidity), the liquid element is the water element (cohesion), the warm element is the fire element (temperature), the moving element is the wind element (motion), the empty element is the space element (void), and the knowing element is the consciousness element (awareness). It is like butchering an ox, dividing it into six parts: the head, torso, and four limbs, each in a different place. The body has nine orifices, constantly flowing with impurities, like a leather bag filled with excrement. Constantly contemplate this, not allowing external thoughts; if external thoughts arise, gather them back. If one attains single-mindedness, the mind will generate disgust, wanting to leave this body, desiring it to quickly perish, to enter Nirvana (liberation) early. At this time, one should generate great compassion, using great merit to rescue sentient beings, and make the previous three vows: 'Because sentient beings do not know the impurity of the body, they generate various sins, I shall place them in the land of nectar (amrita, immortality).' 'Furthermore, sentient beings in the desire realm enjoy clinging to impurities like dogs eating feces, I shall liberate them to the path of purity.' 'Furthermore, I shall study and seek the true nature of all dharmas (teachings), neither permanent nor impermanent, neither pure nor impure, how should I cling to this impurity? The wisdom of contemplating impurity arises from conditions, like those who practice my Dharma (teachings) should seek the true nature, why be disgusted with the impurity in the body and seek Nirvana (liberation)?' One should be like an elephant crossing a swift river, exhausting the source and bottom, attaining the true Dharma (teachings) and entering Nirvana (liberation) by extinguishing afflictions, how can one be like monkeys and rabbits, fearing the swift current and only caring about crossing their own bodies? I shall now learn the way of the Bodhisattvas (enlightened beings), practice the contemplation of impurity to remove lust, widely transform sentient beings to liberate them from the suffering of desire, not be overwhelmed by the disgust of the contemplation of impurity. Furthermore, since one has contemplated impurity and is disgusted with birth and death, one should contemplate the gate of purity, focusing the mind on three places: the tip of the nose, between the eyebrows, and above the forehead. In these places, cut open an inch of skin, cleanse the blood and flesh, focus the mind on the white bones, not allowing external thoughts; if external thoughts arise, gather them back, dwell on these three objects, constantly fighting with the mind. Like two people wrestling, if the practitioner wins, the mind will be inferior, subdue it and make it stay, this is called single-mindedness. If, because of disgust, one generates great compassion, pitying sentient beings, for the sake of this empty skeleton, abandoning Nirvana (liberation), entering the three evil paths, I shall diligently exert effort, perform various merits, teach sentient beings, so that they understand the true nature of the body.
空，骨以皮覆，實聚不凈，為眾生故，徐當分別此諸法相。有少凈想，心生愛著；不凈想多，心生厭患；有出法相，故生實法。諸法實相中，無凈無不凈，亦無閉亦無出，觀諸法等，不可壞不可動，是名諸法實相(出過羅漢法也)。
行菩薩道者，若瞋恚偏多，當行慈心，念東方眾生，慈心清凈，無怨無恚，廣大無量，見諸眾生，悉在目前。南西北方、四維上下，亦復如是。制心行慈，不令外念；外念異緣，攝之令還。持心目觀，一切眾生，悉見了了，皆在目前。若得一心，當發願言：「我以涅槃，實清凈法，度脫眾生，使得實樂。」行慈三昧，心如此者，是菩薩道。住慈三昧，以觀諸法，實相清凈，不壞不動，愿令眾生，得此法利。以此三昧，慈念東方一切眾生，使得佛樂，十方亦爾！心不轉亂，是謂菩薩慈三昧門。
問曰：「何不一時總念十方眾生？」
答曰：「先念一方，一心易得，然後次第，周遍諸方。」
問曰：「人有怨家，恒欲相害，云何行慈，欲令彼樂？」
答曰：「慈是心法，出生於心，先從所親；所親轉增，乃及怨家，如火燒薪，盛能然濕。」
問曰：「或時眾生，遭種種苦，或在人中、或地獄中，菩薩雖慈，彼那得樂？」
答曰：「先從樂人，取其
【現代漢語翻譯】 現代漢語譯本：空虛的骨骼被面板覆蓋，實際上聚集著不潔之物，爲了眾生的緣故，應當慢慢地分辨這些法的表相。如果有一點點乾淨的想法，心中就會產生愛戀執著；如果不乾淨的想法很多，心中就會產生厭惡憎恨；有超出這些的法相，所以產生真實的法。在諸法實相中，沒有乾淨也沒有不乾淨，也沒有閉塞也沒有超出，觀察諸法平等，不可破壞不可動搖，這叫做諸法實相（超出羅漢的法）。
修行菩薩道的人，如果嗔恚心特別重，應當修習慈心，想著東方眾生，慈心清凈，沒有怨恨，廣大無量，看見所有眾生，都好像在眼前一樣。南方、西方、北方、四維、上方、下方，也像這樣。控制心念修習慈心，不讓心向外馳念；如果心向外馳念，就收攝回來。用眼睛觀察，一切眾生，都看得清清楚楚，都在眼前。如果能夠達到一心不亂，應當發願說：『我用涅槃（寂滅，解脫）的真實清凈之法，度脫眾生，使他們得到真實的快樂。』修習慈心三昧，心像這樣，就是菩薩道。安住在慈心三昧中，用它來觀察諸法，實相清凈，不壞不動，願望眾生，得到這種法的利益。用這種三昧，慈念東方一切眾生，使他們得到佛的快樂，十方也是這樣！心不散亂，這叫做菩薩慈三昧門。
問：『為什麼不一時一起念十方眾生呢？』
答：『先念一方，一心容易得到，然後依次，周遍各個方向。』
問：『人有仇敵，總是想要互相傷害，怎樣修習慈心，想要讓他們快樂呢？』
答：『慈是心法，從心中產生，先從親近的人開始；親近的人逐漸增多，然後及於仇敵，就像火燒柴，旺盛的時候能夠燒濕柴。』
問：『有時眾生，遭受種種痛苦，或者在人道中、或者在地獄中，菩薩雖然慈悲，他們怎麼能得到快樂呢？』
答：『先從快樂的人開始，取他們的快樂……』
【English Translation】 English version: Empty bones covered with skin, actually gathering impurity, for the sake of sentient beings, one should slowly distinguish these appearances of dharmas. If there is a little thought of cleanliness, the mind will generate love and attachment; if there are many thoughts of impurity, the mind will generate aversion and hatred; there are appearances of dharmas that transcend these, so real dharmas arise. In the true nature of all dharmas, there is neither clean nor unclean, neither closed nor open, observing all dharmas equally, indestructible and immovable, this is called the true nature of all dharmas (surpassing the dharma of Arhats).
Those who practice the Bodhisattva path, if anger is particularly strong, should practice loving-kindness, thinking of the sentient beings in the East, with pure loving-kindness, without resentment or hatred, vast and boundless, seeing all sentient beings as if they are right before their eyes. The South, West, North, four intermediate directions, above and below, are also like this. Control the mind to practice loving-kindness, not letting the mind wander outward; if the mind wanders outward, bring it back. Observe with the eyes of the mind, all sentient beings, seeing them clearly, all are before the eyes. If one can attain single-mindedness, one should make a vow, saying: 'I will use the true and pure dharma of Nirvana (extinction, liberation) to liberate sentient beings, so that they may attain true happiness.' Practicing the Samadhi of loving-kindness, with the mind like this, is the Bodhisattva path. Abiding in the Samadhi of loving-kindness, using it to observe all dharmas, the true nature is pure, indestructible and immovable, wishing that sentient beings may attain the benefit of this dharma. Using this Samadhi, with loving-kindness thinking of all sentient beings in the East, so that they may attain the happiness of the Buddha, and the ten directions are also like this! The mind is not distracted, this is called the gate of the Bodhisattva's Samadhi of loving-kindness.
Question: 'Why not think of all sentient beings in the ten directions all at once?'
Answer: 'First think of one direction, single-mindedness is easily attained, then gradually, pervade all directions.'
Question: 'People have enemies who constantly want to harm each other, how can one practice loving-kindness, wanting them to be happy?'
Answer: 'Loving-kindness is a mental dharma, arising from the mind, starting from those who are close; those who are close gradually increase, and then extend to enemies, like fire burning firewood, when it is strong it can burn wet firewood.'
Question: 'Sometimes sentient beings suffer all kinds of pain, either in the human realm or in hell, although the Bodhisattva is compassionate, how can they attain happiness?'
Answer: 'First start from happy people, take their happiness...'
樂相，令彼苦人，得如彼樂。如敗軍將，怖懼失膽，視彼敵人，皆謂勇士。」
問曰：「行慈三昧有何善利？」
答曰：「行者自念：『出家離俗，應行慈心。』又思惟言：『食人信施，宜行利益。』如佛所言：『須臾行慈，是隨佛教，則為入道，不空受施。』複次身著染服，心應不染，慈三昧力，能令不染；複次我心行慈，于破法世我有法人，非法眾中我有法人，如法無惱，慈定力故。菩薩行道，趣甘露門，種種熱惱，慈涼冷樂。如佛所言：『人熱極時，入清涼池樂。』複次被大慈鎧、遮煩惱箭，慈為法藥、消怨結毒，煩惱燒心、慈能除滅；慈為法梯，登解脫臺；慈為法船，渡生死海，貧善法財，慈為上寶；行趣涅槃，慈為道糧；慈為駿足，度入涅槃；慈為猛將，越三惡道。能行慈者，消伏眾惡，諸天善神，常隨擁護。」
問曰：「若當行人得慈三昧，云何不失而復增益？」
答曰：「學戒清凈，善信倚樂，學諸禪定，一心智慧，樂處閑靜，常不放逸，少欲知足，行順慈教，節身少食，減損睡眠，初夜后夜，思惟不廢，省煩言語，默然守靜，坐臥行住，知時訊息，不令失度，致疲苦極，調和寒溫，不令惱亂，是謂益慈。
「複次，以佛道樂涅槃之樂與一切人，是名大慈。行者思惟：
【現代漢語翻譯】 現代漢語譯本：樂相（Lè xiāng）：令那些受苦的人，得到像那樣的快樂。就像戰敗的將領，恐懼害怕失去膽量，看那些敵人，都認為是勇猛的戰士。
問：『修習慈三昧（Cí sānmèi）有什麼好的利益？』
答：『修行人自己想：『出家離開世俗，應當修習慈心。』又思考說：『吃人的信徒佈施，應該行利益之事。』如佛所說：『即使短暫地修習慈心，也是隨順佛教，就是進入正道，不白白接受佈施。』再者，身上穿著染色的衣服，心中應當不被污染，慈三昧的力量，能夠使人不被污染；再者，我心修習慈心，在破壞佛法的世間，我是有佛法的人，在非法的大眾中，我是有佛法的人，如法而沒有惱害，這是慈定（Cí dìng）的力量。菩薩修行，走向甘露門（Gānlù mén），種種熱惱，慈能帶來清涼的快樂。如佛所說：『人熱到極點時，進入清涼的池塘就快樂。』再者，披上大慈悲的鎧甲、遮擋煩惱的箭，慈是法藥、消除怨恨的毒，煩惱燃燒內心、慈能消除；慈是法梯，登上解脫的平臺；慈是法船，渡過生死之海，貧乏善法財物，慈是最好的寶貝；行走趨向涅槃（Nièpán），慈是道路的糧食；慈是駿馬，度入涅槃；慈是猛將，超越三惡道。能夠修習慈的人，消除降伏各種惡事，諸天善神，常常跟隨擁護。』
問：『如果修行人得到慈三昧，怎樣才能不失去而又增長呢？』
答：『學習戒律清凈，善良誠信依靠快樂，學習各種禪定（Chán dìng），一心一意智慧，喜歡處在閑靜的地方，常常不放縱懈怠，少欲知足，行事順應慈的教導，節制身體減少飲食，減少睡眠，初夜后夜，思惟不停止，減少煩瑣的言語，默默地守護，坐臥行走站立，知道時節訊息，不使失去限度，以致疲勞困苦到極點，調和寒冷溫暖，不使惱怒擾亂，這叫做增長慈。』
『再者，把佛道的快樂涅槃的快樂給予一切人，這叫做大慈（Dà cí）。修行人思考：
【English Translation】 English version: 'Lè xiāng' (Joyful Appearance): May those suffering people obtain such joy. Like a defeated general, fearful and losing courage, seeing those enemies, all are considered brave warriors.
Question: 'What are the good benefits of practicing 'Cí sānmèi' (Loving-kindness Samadhi)?'
Answer: 'The practitioner thinks to themselves: 'Having left home and renounced the world, I should practice loving-kindness.' And further contemplates: 'Eating the alms of believers, I should perform beneficial deeds.' As the Buddha said: 'Even briefly practicing loving-kindness is following the Buddha's teachings, which is entering the path, not receiving alms in vain.' Furthermore, wearing dyed robes, the mind should not be defiled; the power of 'Cí sānmèi' (Loving-kindness Samadhi) can prevent defilement; furthermore, my mind practices loving-kindness, in a world that destroys the Dharma, I am a person of the Dharma, in an unlawful assembly, I am a person of the Dharma, lawful and without harm, this is the power of 'Cí dìng' (Loving-kindness Concentration). Bodhisattvas practice the path, heading towards the 'Gānlù mén' (Gate of Ambrosia), all kinds of heat and vexation, loving-kindness brings cool joy. As the Buddha said: 'When people are extremely hot, entering a cool pond is joyful.' Furthermore, wearing the armor of great loving-kindness, shielding against the arrows of affliction, loving-kindness is the Dharma medicine, dissolving the poison of resentment, affliction burns the heart, loving-kindness can eliminate it; loving-kindness is the Dharma ladder, ascending the platform of liberation; loving-kindness is the Dharma boat, crossing the sea of birth and death, lacking wealth of good Dharma, loving-kindness is the supreme treasure; walking towards 'Nièpán' (Nirvana), loving-kindness is the food for the path; loving-kindness is a swift steed, leading into Nirvana; loving-kindness is a fierce general, transcending the three evil paths. Those who can practice loving-kindness, eliminate and subdue all evils, the gods and benevolent spirits, constantly follow and protect.'
Question: 'If a practitioner obtains 'Cí sānmèi' (Loving-kindness Samadhi), how can they not lose it and further increase it?'
Answer: 'Learning the precepts purely, with good faith relying on joy, learning various 'Chán dìng' (Dhyana Samadhi), with one-pointed mind and wisdom, delighting in quiet places, constantly not being lax, with few desires and contentment, acting in accordance with the teachings of loving-kindness, restraining the body and reducing food, reducing sleep, in the early and late night, contemplating without ceasing, reducing frivolous speech, silently guarding, sitting, lying down, walking, standing, knowing the timing of events, not letting it lose its measure, leading to extreme fatigue and suffering, harmonizing cold and warmth, not letting it cause annoyance and disturbance, this is called increasing loving-kindness.'
'Furthermore, giving the joy of the Buddha's path and the joy of Nirvana to all people, this is called 'Dà cí' (Great Loving-kindness). The practitioner contemplates:'
『現在未來，大人行慈，利益一切，我亦被蒙，是我良祐，我當行慈，畢報施恩。』復更念言：『大德慈心，愍念一切，以此為樂，我亦當爾，念彼眾生，令得佛樂、涅槃之樂，是為報恩。』
「複次慈力，能令一切，心得快樂，身離熱惱，得清涼樂；持行慈福，念安一切，以報其恩。複次慈有善利，斷瞋恚法，開名稱門，施主良田，生梵天因，住離欲處，除卻怨對，及斗諍根。諸佛稱揚，智人愛敬，能持凈戒，生智慧明，能聞法利，功德醍醐，決定好人，出家猛力，消滅諸惡。罵辱不善，慈報能伏，結集悅樂，生精進法，富貴根因，辦智慧府，誠信庫藏，諸善法門，致稱譽法，敬畏根本，佛正真道。
「若人持惡向，還自受其殃。五種惡語：非時語、非實語、非利語、非慈語、非軟語。是五惡語不能傾動，一切毒害亦不能傷，譬如小火不能熱大海(此下應出優填王持五百發箭)。如《毗羅經》中優填王阿婆陀那說，有二夫人：一名無比，二名舍迷婆帝。無比誹謗舍迷婆帝。舍迷婆帝有五百直人，王以五百箭欲一一射殺之。舍迷婆帝語諸直人，在我后立。是時舍迷婆帝入慈三昧，王挽弓射之，箭墮足下。第二箭還向王腳下。王大驚怖，復欲放箭。舍迷婆帝語王言：『止止。夫婦之義是故相語，若放此箭當
【現代漢語翻譯】 現代漢語譯本 『無論是現在還是未來，偉人們都施行慈悲，利益一切眾生，我也因此蒙受恩惠，他們是我的良師益友，我應當施行慈悲，竭盡全力報答他們的恩情。』又反覆思念：『大德之人懷有慈悲之心，憐憫一切眾生，並以此為樂，我也應當如此，心念那些眾生，讓他們獲得成佛的快樂、涅槃（Nirvana）的快樂，這就是報恩。』 『其次，慈悲的力量，能夠使一切眾生，內心感到快樂，身體遠離熱惱，獲得清涼的快樂；堅持修行慈悲的福德，心念安樂一切眾生，以此來報答他們的恩情。其次，慈悲具有種種善的利益，能夠斷除瞋恚的法，開啟美名的門徑，是施主（Dana）的良田，是生到梵天（Brahma）的原因，安住在遠離慾望的處所，去除怨恨和爭鬥的根源。諸佛（Buddha）稱揚慈悲，有智慧的人愛戴敬重慈悲，能夠堅持清凈的戒律，產生智慧的光明，能夠聽聞佛法的利益，如同功德的醍醐（一種極好的飲料），是決定成為好人的因素，是出家修行的強大力量，能夠消滅各種罪惡。對於謾罵侮辱等不善行為，用慈悲來回報能夠降伏它們，能夠結集喜悅和快樂，產生精進的法，是富貴和尊榮的根本原因，能夠成就智慧的府庫，是誠信的寶藏，是通往各種善法的門徑，能夠帶來稱譽的法，是敬畏之心的根本，是通往佛的正真之道。』 『如果有人把罪惡施加於他人，最終會自食其果。五種惡語：不合時宜的話、不真實的話、無益的話、不慈悲的話、不柔和的話。這五種惡語不能動搖慈悲之心，一切毒害也不能傷害慈悲之人，譬如小火不能使大海變熱（此處以下應講述優填王（Udayana）手持五百支箭的故事）。如《毗羅經》（名稱待考證）中優填王阿婆陀那（avadana，譬喻故事）所說，有兩位夫人：一位名叫無比，一位名叫舍迷婆帝（Samavati）。無比誹謗舍迷婆帝。舍迷婆帝有五百位正直的人，國王用五百支箭想要一一射殺他們。舍迷婆帝讓這些正直的人站在她的身後。當時舍迷婆帝進入慈悲三昧（Samadhi），國王拉弓射她，箭卻掉落在她的腳下。第二支箭反而射向國王的腳下。國王非常驚恐，又想放箭。舍迷婆帝對國王說：『停止，停止。夫妻之間有話好好說，如果放出這支箭，當』
【English Translation】 English version 'Now and in the future, great beings practice compassion, benefiting all. I too have been blessed by this; they are my good friends and support. I shall practice compassion, fully repaying their kindness.' Again, he reflects: 'Virtuous ones are compassionate, having pity on all beings, and find joy in this. I too shall be like that, thinking of those beings, enabling them to attain the joy of Buddhahood, the joy of Nirvana (Nirvana); this is to repay kindness.' 'Furthermore, the power of compassion enables all beings to find happiness in their hearts, to be free from the heat of affliction, and to attain the joy of coolness. Upholding and practicing the blessings of compassion, thinking of the peace of all, is to repay their kindness. Furthermore, compassion has good benefits: it cuts off the Dharma of anger, opens the gate of good reputation, is a good field for donors (Dana), is the cause of being born in the Brahma (Brahma) heavens, dwells in a place free from desire, removes the roots of resentment and strife. The Buddhas (Buddha) praise it, wise people love and respect it, it can uphold pure precepts, generate the light of wisdom, enable one to hear the benefits of the Dharma, like the ambrosia of merit, is the decisive factor in becoming a good person, is the powerful force for leaving home, and can eliminate all evils. Insults and unkindness can be subdued by repaying with compassion, gathering joy and happiness, generating the Dharma of diligence, is the root cause of wealth and honor, establishes the treasury of wisdom, is the storehouse of trustworthiness, the gateway to all good Dharmas, brings about the Dharma of praise, is the root of reverence, and is the true path of the Buddha.' 'If a person directs evil towards others, they will ultimately suffer the consequences themselves. The five evil speeches: untimely speech, untrue speech, unprofitable speech, uncompassionate speech, and ungentle speech. These five evil speeches cannot shake compassion, and all poisons cannot harm a compassionate person, just as a small fire cannot heat the great ocean (below this should be the story of King Udayana (Udayana) holding five hundred arrows). As the Avadana (avadana, illustrative story) of King Udayana in the Vila Sutra (name to be verified) says, there were two consorts: one named Unsurpassed, and the other named Samavati (Samavati). Unsurpassed slandered Samavati. Samavati had five hundred upright people, and the king wanted to kill them one by one with five hundred arrows. Samavati had these upright people stand behind her. At that time, Samavati entered the Samadhi (Samadhi) of compassion, and the king drew his bow and shot at her, but the arrow fell at her feet. The second arrow turned back and went towards the king's feet. The king was greatly frightened and wanted to release another arrow. Samavati said to the king: 'Stop, stop. Husband and wife should speak to each other properly. If you release this arrow, it will'
直破汝心。』王時恐畏，投弓舍射，問言：『汝有何術？』答言：『我無異術。我是佛弟子，入慈三昧故也！』
「是慈三昧略說有三種緣：生緣、法緣、無緣。諸未得道，是名生緣。阿羅漢辟支佛，是名法緣。諸佛世尊，是名無緣，是故略說慈三昧門。」
行菩薩道者，於三毒中若愚癡偏多，當觀十二分，破二種癡：內破身癡，外破眾生癡。思惟念言：「我及眾生俱在厄難，常生、常老、常病、常死、常滅、常出，眾生可憐，不知出道，從何得脫？」一心思惟，生老病死從因緣生。當復思惟何因緣生？一心思惟，生因緣有、有因緣取、取因緣愛、愛因緣受、受因緣觸、觸因緣六入、六入因緣名色、名色因緣識、識因緣行、行因緣無明。如是復思惟，當何因緣滅生老死？一心思惟，生滅故老死滅、有滅故生滅、取滅故有滅、愛滅故取滅、受滅故愛滅、觸滅故受滅、六入滅故觸滅、名色滅故六入滅、識滅故名色滅、行滅故識滅、癡滅故行滅。
此中十二分，云何無明分？不知前、不知后、不知前後，不知內、不知外、不知內外，不知佛、不知法、不知僧，不知苦、不知習、不知盡、不知道，不知業、不知果、不知業果，不知因、不知緣、不知因緣，不知罪、不知福、不知罪福，不知善、不知不善、不
【現代漢語翻譯】 現代漢語譯本：『直接擊破你的心。』國王當時感到恐懼，丟下弓箭，問道：『你有什麼法術？』回答說：『我沒有其他法術。我是佛的弟子，進入了慈三昧（慈愛的禪定）的緣故！』
『這慈三昧，簡略地說有三種緣：生緣、法緣、無緣。那些尚未得道的人，稱為生緣。阿羅漢（已證悟的聖者）和辟支佛（獨覺佛），稱為法緣。諸佛世尊（佛陀），稱為無緣，所以簡略地說慈三昧的法門。』
修行菩薩道的人，在貪嗔癡三毒（三種煩惱）中如果愚癡偏多，應當觀察十二因緣（十二種相互關聯的因果關係），破除兩種愚癡：內在破除對身體的愚癡，外在破除對眾生的愚癡。思惟念道：『我和眾生都處在厄難之中，常有生、常有老、常有病、常有死、常有滅、常有出，眾生可憐，不知道出離的道路，從哪裡才能得到解脫？』一心思惟，生老病死是從因緣而生。應當再次思惟是什麼因緣而生？一心思惟，生的因緣是『有』（存在）、『有』的因緣是『取』（執取）、『取』的因緣是『愛』（貪愛）、『愛』的因緣是『受』（感受）、『受』的因緣是『觸』（接觸）、『觸』的因緣是『六入』（六根，即眼、耳、鼻、舌、身、意）、『六入』的因緣是『名色』（精神和物質）、『名色』的因緣是『識』（意識）、『識』的因緣是『行』（行為）、『行』的因緣是『無明』（愚癡）。這樣反覆思惟，應當是什麼因緣滅除生老死？一心思惟，生滅所以老死滅、有滅所以生滅、取滅所以有滅、愛滅所以取滅、受滅所以愛滅、觸滅所以受滅、六入滅所以觸滅、名色滅所以六入滅、識滅所以名色滅、行滅所以識滅、無明滅所以行滅。
這十二因緣中，什麼是無明分？不知道前世、不知道後世、不知道前世後世，不知道內在、不知道外在、不知道內外，不知道佛（Buddha，覺悟者）、不知道法（Dharma，佛法）、不知道僧（Sangha，僧團），不知道苦（Dukkha，痛苦）、不知道習（Samudaya，痛苦的根源）、不知道盡（Nirodha，痛苦的止息）、不知道道（Magga，通往止息痛苦的道路），不知道業（Karma，行為）、不知道果（Phala，結果）、不知道業果（Karma-phala，行為的結果），不知道因（Hetu，原因）、不知道緣（Paccaya，條件）、不知道因緣（Hetu-paccaya，原因和條件），不知道罪（Apadha，罪惡）、不知道福（Punya，福報）、不知道罪福（Apadha-punya，罪惡和福報），不知道善（Kusala，善）、不知道不善（Akusala，不善）
【English Translation】 English version: 『Directly break your heart.』 The king was then fearful, threw down his bow and arrows, and asked: 『What magic do you possess?』 He replied: 『I have no other magic. I am a disciple of the Buddha, and it is because I have entered the Samadhi of Loving-kindness (慈三昧, Cí sānmèi)!』
『This Samadhi of Loving-kindness, briefly speaking, has three kinds of conditions: the condition of birth, the condition of Dharma, and the condition of no condition. Those who have not yet attained the Way are called the condition of birth. Arhats (阿羅漢, Āluóhàn, enlightened saints) and Pratyekabuddhas (辟支佛, Pìzhīfó, solitary Buddhas) are called the condition of Dharma. All Buddhas, World Honored Ones (佛世尊, Fó Shìzūn, Buddhas), are called the condition of no condition. Therefore, briefly speaking, this is the Dharma gate of the Samadhi of Loving-kindness.』
Those who practice the Bodhisattva path, if foolishness is predominant among the three poisons (三毒, sān dú, three afflictions) of greed, hatred, and delusion, should contemplate the twelve links of dependent origination (十二因緣, shí'èr yīnyuán, twelve interdependent causal relationships) to break through two kinds of foolishness: inwardly break through the foolishness about the body, and outwardly break through the foolishness about sentient beings. Contemplate and think: 『I and all sentient beings are in distress, constantly experiencing birth, constantly experiencing aging, constantly experiencing sickness, constantly experiencing death, constantly experiencing cessation, constantly experiencing arising. Sentient beings are pitiable, not knowing the path of liberation. From where can they attain liberation?』 Single-mindedly contemplate that birth, aging, sickness, and death arise from conditions. One should contemplate again, from what conditions do they arise? Single-mindedly contemplate that the condition for birth is 『being』 (有, yǒu), the condition for 『being』 is 『grasping』 (取, qǔ), the condition for 『grasping』 is 『craving』 (愛, ài), the condition for 『craving』 is 『feeling』 (受, shòu), the condition for 『feeling』 is 『contact』 (觸, chù), the condition for 『contact』 is 『the six entrances』 (六入, liù rù, six sense bases), the condition for 『the six entrances』 is 『name and form』 (名色, míng sè, mind and matter), the condition for 『name and form』 is 『consciousness』 (識, shí), the condition for 『consciousness』 is 『volitional activities』 (行, xíng), the condition for 『volitional activities』 is 『ignorance』 (無明, wú míng). Repeatedly contemplate in this way, what condition should cease so that birth, aging, and death cease? Single-mindedly contemplate that with the cessation of birth, aging and death cease; with the cessation of being, birth ceases; with the cessation of grasping, being ceases; with the cessation of craving, grasping ceases; with the cessation of feeling, craving ceases; with the cessation of contact, feeling ceases; with the cessation of the six entrances, contact ceases; with the cessation of name and form, the six entrances cease; with the cessation of consciousness, name and form cease; with the cessation of volitional activities, consciousness ceases; with the cessation of ignorance, volitional activities cease.
Among these twelve links, what is the link of ignorance? Not knowing the past, not knowing the future, not knowing the past and future, not knowing the internal, not knowing the external, not knowing the internal and external, not knowing the Buddha (Buddha, 覺悟者), not knowing the Dharma (Dharma, 佛法), not knowing the Sangha (Sangha, 僧團), not knowing suffering (Dukkha, 痛苦), not knowing the origin of suffering (Samudaya, 痛苦的根源), not knowing the cessation of suffering (Nirodha, 痛苦的止息), not knowing the path to the cessation of suffering (Magga, 通往止息痛苦的道路), not knowing karma (Karma, 行為), not knowing the result (Phala, 結果), not knowing the result of karma (Karma-phala, 行為的結果), not knowing the cause (Hetu, 原因), not knowing the condition (Paccaya, 條件), not knowing cause and condition (Hetu-paccaya, 原因和條件), not knowing sin (Apadha, 罪惡), not knowing merit (Punya, 福報), not knowing sin and merit (Apadha-punya, 罪惡和福報), not knowing good (Kusala, 善), not knowing not-good (Akusala, 不善)
知善不善，不知有罪法、不知無罪法，不知應近法、不知應遠法，不知有漏法、不知無漏法，不知世間法、不知出世間法，不知過去法、不知未來法、不知現在法，不知黑法、不知白法，不知分別因緣法，不知六觸法，不知實證法。如是種種不知不慧不見，闇黑無明，是名無明。
無明緣行。云何名行？行有三種：身行、口行、意行。云何身行？入息出息是身行法。所以者何？是法屬身，故名身行。
云何口行？有覺有觀，是作覺觀已，然後口語，若無覺觀則無言說，是謂口行。云何意行？(痛名世界人所著三種痛，痛應為受，受則隨界受苦樂，上界所無，故宜言受想出家所患也)。痛想是意法，系屬意故，是名意行。複次欲界系行、色界系行、無色界系行。複次善行、不善行、不動行。云何善行？欲界一切善行，亦色界三地。云何不善行？諸不善法。云何不動行？第四禪有漏善行及無色定善有漏行。是名行。
行因緣識。云何名識？六種識界：眼識乃至意識，是名六識。
識因緣名色，云何為名？無色四分：痛、想、行、識，是謂名。云何為色？一切色四大及造色，是謂色。云何四大？地、水、火、風。云何地？堅重相者地，濡濕相者水，熱相者火，輕動相者風。余色可見，有對無對是名
【現代漢語翻譯】 現代漢語譯本： 不知什麼是善，什麼是不善；不知道什麼是會導致罪過的法，什麼是不會導致罪過的法；不知道什麼法應該親近，什麼法應該遠離；不知道什麼是有煩惱的法，什麼是沒有煩惱的法；不知道什麼是世間的法，什麼是出世間的法；不知道什麼是過去的法，什麼是未來的法，什麼是現在的法；不知道什麼是黑法（不善法），什麼是白法（善法）；不知道如何分辨因緣法；不知道六觸（眼觸、耳觸、鼻觸、舌觸、身觸、意觸）的生起；不知道如何如實地證悟這些法。像這樣種種的不知、不慧、不見，一片黑暗、沒有光明，就叫做無明（avidyā）。
無明緣行（saṃskāra）。什麼叫做行？行有三種：身行、口行、意行。什麼叫做身行？入息和出息就是身行。為什麼這麼說呢？因為這種法是屬於身的，所以叫做身行。
什麼叫做口行？有覺有觀，在產生覺觀之後，然後才會有口語。如果沒有覺觀，就不會有言語，這就叫做口行。什麼叫做意行？（感受、想法是世間人所執著的三種，感受應該被認為是受，受會隨著界而感受苦樂，上界沒有這些，所以應該說是受想是出家人所厭患的）。感受和想法是意法，因為它們是系屬於意的，所以叫做意行。再者，有欲界系行、色界系行、無色界系行。再者，有善行、不善行、不動行。什麼叫做善行？欲界的一切善行，以及色界的三地（指色界初禪、二禪、三禪）。什麼叫做不善行？所有不善的法。什麼叫做不動行？第四禪的有漏善行以及無色定的善有漏行。這就叫做行。
行因緣識（vijñāna）。什麼叫做識？六種識界：眼識、耳識、鼻識、舌識、身識、意識，這就叫做六識。
識因緣名色（nāmarūpa）。什麼叫做名？無色的四種組成部分：感受、想法、行、識，這就叫做名。什麼叫做色？一切色，包括四大（地、水、火、風）以及造色，這就叫做色。什麼叫做四大？地、水、火、風。什麼叫做地？具有堅硬沉重相的是地。具有濡濕相的是水。具有熱相的是火。具有輕飄流動相的是風。其餘的色是可見的，有對或無對，這就叫做色。
【English Translation】 English version: Knowing neither good nor not-good, neither the law that leads to guilt nor the law that leads to no guilt, neither the law that should be approached nor the law that should be kept away from, neither the law that is with outflows nor the law that is without outflows, neither the worldly law nor the transcendental law, neither the past law nor the future law nor the present law, neither the dark law (unwholesome law) nor the bright law (wholesome law), neither knowing how to distinguish the law of dependent origination, nor knowing the six contacts (eye contact, ear contact, nose contact, tongue contact, body contact, mind contact), nor knowing the law of actual realization. Such various kinds of not-knowing, un-wisdom, and non-seeing, darkness and ignorance, is called ignorance (avidyā).
Ignorance conditions volitional formations (saṃskāra). What are volitional formations? There are three kinds of volitional formations: bodily volitional formation, verbal volitional formation, and mental volitional formation. What is bodily volitional formation? In-breath and out-breath are bodily volitional formations. Why is that? Because this law belongs to the body, therefore it is called bodily volitional formation.
What is verbal volitional formation? Having initial application and sustained application; after having initial and sustained application, then there is verbal speech. If there is no initial and sustained application, then there is no speech. This is called verbal volitional formation. What is mental volitional formation? (Feeling and thought are the three things that worldly people are attached to. Feeling should be considered as sensation; sensation experiences suffering and happiness according to the realm; the higher realms do not have these, so it should be said that sensation and thought are what renunciants are troubled by.) Sensation and thought are mental laws, because they are connected to the mind, therefore they are called mental volitional formations. Furthermore, there are volitional formations connected to the desire realm, volitional formations connected to the form realm, and volitional formations connected to the formless realm. Furthermore, there are wholesome volitional formations, unwholesome volitional formations, and imperturbable volitional formations. What are wholesome volitional formations? All wholesome volitional formations in the desire realm, and also the three grounds of the form realm (referring to the first, second, and third dhyānas of the form realm). What are unwholesome volitional formations? All unwholesome laws. What are imperturbable volitional formations? The wholesome volitional formations with outflows in the fourth dhyāna and the wholesome volitional formations with outflows in the formless attainments. These are called volitional formations.
Volitional formations condition consciousness (vijñāna). What is consciousness? The six kinds of consciousness realms: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These are called the six consciousnesses.
Consciousness conditions name and form (nāmarūpa). What is name? The four immaterial components: sensation, thought, volitional formations, and consciousness. This is called name. What is form? All form, including the four great elements (earth, water, fire, wind) and derived form. This is called form. What are the four great elements? Earth, water, fire, and wind. What is earth? That which has the characteristic of hardness and heaviness is earth. That which has the characteristic of wetness is water. That which has the characteristic of heat is fire. That which has the characteristic of lightness and movement is wind. The remaining form is visible, with or without resistance. This is called form.
造色。名色和合，是謂名色。
名色因緣六入。云何六入？內六入：眼內入乃至意內入，是名六入。
六入因緣觸。云何觸？六種觸界：眼觸乃至意觸。云何眼觸？眼緣色生眼識，三法和合，是名眼觸，乃至意觸亦如是！
觸因緣受。云何受？三種受：樂受、苦受、不苦不樂受。云何樂受？愛使。云何苦受？恚使。云何不苦不樂受？癡使。複次樂受生樂，住樂滅苦；苦受生苦，住苦滅樂；不苦不樂受，不知苦不知樂。
受因緣愛。云何愛？眼觸色生愛，乃至意觸法生愛。
愛因緣取。云何取？欲取、見取、戒取、我語取。
取因緣有。云何有？三種有：欲有、色有、無色有。下從阿鼻大泥梨。上至他化自在天，是名欲有，及其能生業。云何色有？從下梵世上至阿迦尼吒天，是名色有。云何無色有？從虛空乃至非有想非無想處，是名無色有。
有因緣生。云何生？種種眾生處處生出，有受陰得持得入得命，是名生。
生因緣老死。云何老？齒落、發白、多皺、根熟、根破、氣噎，身僂拄杖行步，陰身朽故，是名老。
云何死？一切眾生處處退、落、墮、滅、斷、死，失壽命盡，是名死。先老后死，故名老死。
是中十二因緣，一切世間非無因緣邊、非天
【現代漢語翻譯】 現代漢語譯本 形成色法（Rupa）。名（Nama）與色（Rupa）結合，就叫做名色（Namarupa）。
名色（Namarupa）的因緣是六入（Salayatana）。什麼是六入（Salayatana）？內在的六入（Salayatana）：眼內入乃至意內入，這叫做六入（Salayatana）。
六入（Salayatana）的因緣是觸（Sparsa）。什麼是觸（Sparsa）？六種觸界：眼觸乃至意觸。什麼是眼觸？眼緣於色而生眼識，這三種法和合，就叫做眼觸，乃至意觸也是這樣！
觸（Sparsa）的因緣是受（Vedana）。什麼是受（Vedana）？三種受：樂受、苦受、不苦不樂受。什麼是樂受？愛使（Tanha）。什麼是苦受？恚使（Dosa）。什麼是不苦不樂受？癡使（Moha）。進一步說，樂受生起快樂，持續是快樂，滅去是痛苦；苦受生起痛苦，持續是痛苦，滅去是快樂；不苦不樂受，既不知苦也不知樂。
受（Vedana）的因緣是愛（Tanha）。什麼是愛（Tanha）？眼觸色而生愛，乃至意觸法而生愛。
愛（Tanha）的因緣是取（Upadana）。什麼是取（Upadana）？欲取、見取、戒取、我語取。
取（Upadana）的因緣是有（Bhava）。什麼是有（Bhava）？三種有：欲有、色有、無色有。下從阿鼻大地獄（Avici-mahàniraya），上至他化自在天（Paranimmita-vasavatti），這叫做欲有，以及能產生它的業。什麼是色有？從下梵世（Brahma-loka）上至阿迦尼吒天（Akanittha），這叫做色有。什麼是無色有？從虛空處（Akasanancayatana）乃至非想非非想處（Nevasannanasannayatana），這叫做無色有。
有（Bhava）的因緣是生（Jati）。什麼是生（Jati）？種種眾生在處處產生、出現，有受陰（Vedanakkhandha）得到、保持、進入、得到生命，這叫做生。
生（Jati）的因緣是老死（Jaramarana）。什麼是老（Jara）？牙齒脫落、頭髮變白、很多皺紋、諸根成熟、諸根破壞、氣息阻塞，身體彎曲拄著枴杖行走，陰身朽壞，這叫做老。
什麼是死（Marana）？一切眾生在處處退失、隕落、墮下、滅亡、斷絕、死亡，失去壽命耗盡，這叫做死。先老后死，所以叫做老死。
這其中的十二因緣，整個世間不是沒有因緣的邊際，也不是天（Deva）所為。
【English Translation】 English version Forming of material form (Rupa). The combination of name (Nama) and form (Rupa) is called name and form (Namarupa).
The condition for name and form (Namarupa) is the six sense bases (Salayatana). What are the six sense bases (Salayatana)? The six internal sense bases (Salayatana): the internal eye base up to the internal mind base, these are called the six sense bases (Salayatana).
The condition for the six sense bases (Salayatana) is contact (Sparsa). What is contact (Sparsa)? The six kinds of contact realms: eye contact up to mind contact. What is eye contact? The eye, conditioned by form, gives rise to eye consciousness; the combination of these three things is called eye contact, and so it is with mind contact!
The condition for contact (Sparsa) is feeling (Vedana). What is feeling (Vedana)? Three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. What is pleasant feeling? Craving (Tanha). What is painful feeling? Aversion (Dosa). What is neither-pleasant-nor-painful feeling? Delusion (Moha). Furthermore, pleasant feeling arises as pleasure, persists as pleasure, and ceases as pain; painful feeling arises as pain, persists as pain, and ceases as pleasure; neither-pleasant-nor-painful feeling is neither known as pain nor known as pleasure.
The condition for feeling (Vedana) is craving (Tanha). What is craving (Tanha)? Craving arises from eye contact with form, up to craving arising from mind contact with mental objects.
The condition for craving (Tanha) is clinging (Upadana). What is clinging (Upadana)? Sense-desire clinging, view clinging, habit and ritual clinging, and self-doctrine clinging.
The condition for clinging (Upadana) is becoming (Bhava). What is becoming (Bhava)? Three kinds of becoming: sense-sphere becoming, form-sphere becoming, and formless-sphere becoming. From the Avici great hell (Avici-mahàniraya) downwards, up to the Paranimmita-vasavatti heaven (Paranimmita-vasavatti) upwards, this is called sense-sphere becoming, and the karma that can produce it. What is form-sphere becoming? From the lower Brahma world (Brahma-loka) upwards to the Akanittha heaven (Akanittha), this is called form-sphere becoming. What is formless-sphere becoming? From the sphere of infinite space (Akasanancayatana) up to the sphere of neither perception nor non-perception (Nevasannanasannayatana), this is called formless-sphere becoming.
The condition for becoming (Bhava) is birth (Jati). What is birth (Jati)? The various beings are born and emerge in various places, having the feeling aggregate (Vedanakkhandha), obtaining, maintaining, entering, and gaining life; this is called birth.
The condition for birth (Jati) is aging and death (Jaramarana). What is aging (Jara)? Teeth falling out, hair turning white, many wrinkles, faculties maturing, faculties decaying, breath choking, body bent over, walking with a cane, the decaying of the physical body; this is called aging.
What is death (Marana)? All beings in various places decline, fall away, descend, perish, are cut off, die, lose their lifespan, come to an end; this is called death. First aging, then death, therefore it is called aging and death.
These twelve links of dependent origination, the entire world is not without a conditioned boundary, nor is it the work of a god (Deva).
邊、非人邊，非種種等邪緣邊出。菩薩觀十二因緣，繫心不動不令外念；外念諸緣攝之令還。觀十二分生三世中：前生、今生、後生。菩薩若得心住，當觀十二分空無有主。癡不知我作行，行不知我從癡有，但無明緣故行生。如草木種從子芽出，子亦不知我生芽，芽亦不知從子出，乃至老死亦復如是！是十二分中，一一觀知無主無我，如外草木無主，但從倒見計有吾我。
問曰：「若無吾我、無主、無作，云何去來言說死此生彼？」
答曰：「雖無吾我，六情作因、六塵作緣、中生六識，三事和合故觸法生，念知諸業，由是去來，言說從是有生死。譬如日愛珠，因日、干牛屎，和合方便故火出。五陰亦爾，因此五陰生，後世五陰出，非此五陰至後世，亦不離此五陰得後世五陰，五陰但從因緣出。譬如穀子中芽出，是子非芽亦非余芽邊生，非異非一，得後世身亦爾！譬如樹未有莖節、枝葉、華實，得時節因緣華葉具足，善惡行報亦復如是！種子壞故非常、非一；芽、莖、葉等生故不斷不異；死生相續亦復如是！」
行者謂法無常、苦、空、無我，自生自滅。知因愛等有，知因滅是盡，知儘是道。以四種智知十二分，是正見道。眾生為縛著所誑，如人有無價寶珠，不別其真，為他欺誑。是時菩薩發大悲
【現代漢語翻譯】 現代漢語譯本： 菩薩從邊見、非人邊見、非種種等邪緣邊見中解脫出來。菩薩觀察十二因緣，使心專注於此而不為外念所動；如果生起外念，就收攝回來。觀察十二因緣在過去、現在、未來三世中的流轉：前生、今生、後生。菩薩如果能夠使心安住，就應當觀察十二因緣的空性，了知其中沒有主宰。愚癡的人不知道『我』造作了行為，行為也不知道『我』是從愚癡產生的，只是因為無明的緣故，行為才產生。就像草木的種子生出芽，種子並不知道『我』生出了芽，芽也不知道是從種子生出來的，乃至老死也是這樣！在這十二因緣中，一一觀察，了知沒有主宰，沒有『我』，就像外面的草木沒有主宰一樣，只是因為顛倒的見解才認為有『我』。
有人問：『如果沒有『我』、沒有主宰、沒有造作者，那麼去來、言說、死此生彼是怎麼回事呢？』
回答說：『雖然沒有『我』，但六根（六情）作為因，六塵作為緣，中間產生六識，三者和合，所以產生觸法，念知各種業，因此有去來，言說由此產生，有生死。譬如用日光照愛珠，因為有日光和乾燥的牛糞，加上一定的方便，所以產生火。五陰也是這樣，因為這個五陰產生，後世的五陰出現，不是這個五陰到了後世，也不是離開這個五陰而得到後世的五陰，五陰只是從因緣產生。譬如穀子中生出芽，這個穀子不是芽，也不是從其他的芽那裡產生，非異非一，得到後世的身體也是這樣！譬如樹還沒有莖節、枝葉、花果，等到時節因緣成熟，花葉就具足，善惡行為的果報也是這樣！種子壞滅，所以不是常恒、不是一體；芽、莖、葉等生長，所以不是斷滅、不是異體；生死相續也是這樣！』
修行者認為法是無常、苦、空、無我的，自生自滅。知道因為愛等煩惱的存在，知道因為滅盡煩惱才是解脫，知道滅盡煩惱的途徑就是道。用四種智慧來了解十二因緣，這就是正見之道。眾生被束縛和執著所迷惑，就像有人有無價的寶珠，卻不能辨別真假，被他人欺騙。這時，菩薩發起大悲心。
【English Translation】 English version: The Bodhisattva emerges from the extremes of views (邊), the extremes of non-human views (非人邊), and the extremes of various kinds of wrong views (非種種等邪緣邊). The Bodhisattva contemplates the Twelve Links of Dependent Origination (十二因緣), focusing the mind without allowing external thoughts to arise; if external thoughts arise, they are gathered back. Contemplate the twelve divisions in the three periods of time: past life, present life, and future life. If the Bodhisattva attains a stable mind, they should contemplate the emptiness of the twelve divisions, realizing that there is no master (主宰) within them. The ignorant do not know that 'I' create actions (行), and actions do not know that 'I' arise from ignorance (癡), but actions arise because of ignorance. Just as a sprout emerges from a seed of a plant, the seed does not know 'I' produce the sprout, and the sprout does not know it arises from the seed, and so it is even with old age and death! In these twelve divisions, one by one, contemplate and realize that there is no master, no 'I', just as external plants have no master, but due to inverted views (倒見), it is assumed that there is an 'I'.
Someone asks: 'If there is no 'I', no master, no creator, then how do coming and going, speech, and dying here and being born there occur?'
The answer is: 'Although there is no 'I', the six senses (六情) act as the cause, the six sense objects (六塵) act as the condition, and in between, the six consciousnesses (六識) arise. Because the three come together, contact (觸) with the Dharma arises, and thoughts know various karmas. Therefore, there is coming and going, speech arises from this, and there is birth and death. For example, when a sun-loving jewel is exposed to sunlight, because there is sunlight and dry cow dung, and with appropriate means, fire is produced. The five aggregates (五陰) are also like this. Because of these five aggregates, the five aggregates of the next life arise. It is not that these five aggregates go to the next life, nor is it that the five aggregates of the next life are obtained apart from these five aggregates. The five aggregates arise only from conditions. For example, a sprout emerges from a grain of rice; this grain is not the sprout, nor does it arise from other sprouts, neither different nor the same. Obtaining the body of the next life is also like this! For example, a tree does not yet have stems, nodes, branches, leaves, flowers, and fruits, but when the time and conditions are right, the flowers and leaves are complete. The retribution of good and bad actions is also like this! Because the seed is destroyed, it is not permanent, not one; because sprouts, stems, leaves, etc., grow, it is not cut off, not different; the continuity of death and birth is also like this!'
The practitioner considers the Dharma to be impermanent (無常), suffering (苦), empty (空), and without self (無我), arising and ceasing by itself. Knowing that because of the existence of craving (愛) and other afflictions, knowing that liberation is the cessation of afflictions, knowing that the path is the way to cessation. Understanding the twelve divisions with the four kinds of wisdom is the path of right view (正見). Sentient beings are deluded by bondage and attachment, like a person who has a priceless jewel but cannot distinguish its authenticity and is deceived by others. At this time, the Bodhisattva generates great compassion.
心，我當作佛，以正真法化彼眾生，令見正道。
問曰：「如《摩訶衍般若波羅蜜》中言：『諸法不生不滅，空無所有，一相無相，是名正見。』云何言無常等觀名為正見？」
答曰：「若《摩訶衍》中說『諸法空無相』，云何言無常、苦、空等不實？若言不生不滅空是實相者，不應言無相。汝言前後不相應。複次佛說四顛倒，無常中常顛倒亦有道理，一切有為無常。何以故？因緣生故。無常因、無常緣，所生果云何常？先無而今有，已有便無。一切眾生皆見無常，內有老、病、死，外見萬物凋落，云何言無常不實？」
問曰：「我不言有常為實、無常為不實，我言有常、無常俱是不實。何以故？佛言：『空中有常、無常，二事不可得，若著此二事，是俱顛倒。』」
答曰：「汝言不與法相應。何以故？言無法，云何復言二俱顛倒？一切空無所有，是為實不顛倒。若我破有常著無常，我法應破而不實，我有常顛倒，破故觀無常。何以故？無常力能破有常，如毒能破餘毒，如藥除病，藥亦俱去，當知藥妙能除病故。若藥不去，后藥為病，此亦如是！若無常法著，應當破，不實故。我不受無常法，云何破？佛言：『苦是四真諦中言實苦，誰能使樂？苦因是實因，誰能令非因？苦儘是實盡，誰能令
【現代漢語翻譯】 現代漢語譯本：我的心意是，如果我成佛，將以純正的佛法教化眾生，使他們能夠見到正確的道路。
有人問：『《摩訶衍般若波羅蜜經》中說：『一切諸法不生不滅，本性空寂，沒有任何實在的自性，唯一的實相就是無相，這才是真正的見解。』那麼，為什麼說觀察諸法無常等也是正確的見解呢？』
我回答說：『如果《摩訶衍經》中說『一切諸法空無自性』，又怎麼能說無常、苦、空等不是真實的呢？如果說不生不滅的空才是實相，就不應該說無相。你所說的前後矛盾。而且，佛陀說過四種顛倒，在無常中執著于常的顛倒也是有道理的，因為一切有為法都是無常的。為什麼呢？因為它們是因緣和合而生的。無常的因、無常的緣，所產生的果又怎麼會是常呢？本來沒有而現在有了，已經有了又會消失。一切眾生都能看到無常，內在有衰老、疾病、死亡，外在看到萬物凋零，怎麼能說無常不是真實的呢？』
有人問：『我不是說有常是真實的，無常是不真實的，我是說有常和無常都不是真實的。為什麼呢？佛陀說過：『在空性中，常和無常這兩種概念都不可得，如果執著于這兩者，都是顛倒的。』』
我回答說：『你所說的不符合佛法。為什麼呢？既然說沒有法，又怎麼能說兩者都是顛倒的呢？一切都是空無所有的，這才是真實的，不顛倒的。如果我破除了對常的執著而執著于無常，我的佛法就應該被破除而不是真實的，因為我原本有執著于常的顛倒，所以才通過觀察無常來破除它。為什麼呢？因為無常的力量能夠破除對常的執著，就像毒藥能夠解除另一種毒藥，又像藥物能夠去除疾病，藥物去除疾病後，藥物本身也會離開，由此可知藥物的妙用在於能夠去除疾病。如果藥物不離開，那麼後來的藥物就會變成疾病，這裡也是一樣的！如果執著于無常法，就應該破除它，因為它不是真實的。我不接受無常法，又怎麼破除它呢？佛陀說過：『苦是四聖諦中真實存在的苦，誰能把它變成快樂？苦的因是真實的因，誰能讓它變成非因？苦的止息是真實的止息，誰能讓它
【English Translation】 English version: My intention is that, if I become a Buddha, I will transform those sentient beings with the true and genuine Dharma, enabling them to see the right path.
Someone asked: 'In the Mahayana Prajnaparamita Sutra, it says: 'All dharmas are neither born nor extinguished, empty and without anything, one aspect and without aspects, this is called right view.' How can it be said that contemplating impermanence and so on is called right view?'
I replied: 'If the Mahayana says 'all dharmas are empty and without characteristics,' how can it be said that impermanence, suffering, emptiness, etc., are not real? If it is said that the emptiness of neither birth nor death is the true aspect, then it should not be said to be without aspects. What you say is inconsistent. Furthermore, the Buddha spoke of the four inversions; the inversion of permanence in impermanence also has reason, for all conditioned things are impermanent. Why? Because they are born of causes and conditions. Impermanent causes, impermanent conditions, how can the resulting fruit be permanent? First there was nothing, and now there is; having been, it then ceases to be. All sentient beings see impermanence, internally having old age, sickness, and death, and externally seeing the withering of all things; how can it be said that impermanence is not real?'
Someone asked: 'I am not saying that permanence is real and impermanence is unreal; I am saying that both permanence and impermanence are unreal. Why? The Buddha said: 'In emptiness, the two things, permanence and impermanence, cannot be obtained; if one clings to these two things, both are inverted.'
I replied: 'What you say is not in accordance with the Dharma. Why? If you say there is no Dharma, how can you say that both are inverted? Everything is empty and without anything; this is real and not inverted. If I break the attachment to permanence and cling to impermanence, my Dharma should be broken and not real, because I originally had the inversion of clinging to permanence, so I break it by contemplating impermanence. Why? Because the power of impermanence can break the attachment to permanence, just as poison can counteract another poison, or as medicine removes illness, and the medicine also goes away; one should know that the wonderful function of medicine is to remove illness. If the medicine does not go away, then the later medicine becomes an illness; this is also the same! If one clings to the Dharma of impermanence, it should be broken, because it is not real. I do not accept the Dharma of impermanence, how can I break it? The Buddha said: 'Suffering is the real suffering spoken of in the Four Noble Truths; who can make it happiness? The cause of suffering is the real cause; who can make it a non-cause? The cessation of suffering is the real cessation; who can make it
不盡？盡道是實道，誰能令非道？如日或可令冷，月或可令熱，風可令不動，是四真諦終不可動轉。』汝于《摩訶衍》中不能了，但著言聲。《摩訶衍》中諸法實相，實相不可破、無有作者。若可破可作，此非摩訶衍。如月初生，一日二日其生時甚微細，有明眼人能見，指示不見者。此不見人但視其指，而迷於月。明者語言：『癡人！何以但視我指？指為月緣，指非彼月。』汝亦如是！言音非實相，但假言表實理。汝更著言聲，闇于實相。」
行若得如是正知見，觀十二分，和合為因果二分：果時十二分為苦諦，因時十二分為習諦，因滅是盡諦，見因果儘是道諦。四種觀果：無常、苦、空、無我。四種觀因：集、因、緣、生。
問曰：「果有四種但名苦諦，餘者無諦名也？」
答曰：「若言無常諦復疑，苦諦亦疑，無我諦亦疑，一種難處。複次，若言無常諦無咎，空非我諦亦無咎。若無常苦空無我諦，于說為重故，是故於四說一。」
問曰：「苦有何異相，於三中獨得名？」
答曰：「苦是一切眾生所厭患，眾生所怖畏，無常不爾！或有人為苦所逼，思得無常，無有欲得苦者。」
問曰：「有人慾得捉刀自殺，針灸苦藥入賊，如是種種非求苦也？」
答曰：「非為欲得苦
{ "translations": [ "現代漢語譯本：『不窮盡嗎？如果說真理是絕對的，誰又能使它變成非真理呢？太陽或許可以使其變冷，月亮或許可以使其變熱，風或許可以使其停止不動，但這四聖諦（苦、集、滅、道）終究是不可動搖和改變的。』你對於《摩訶衍》（Mahāyāna，大乘）的理解不夠透徹，只是執著于言語的聲音。《摩訶衍》中所說的諸法實相，是不可破壞的，也沒有創造者。如果可以破壞或創造，那就不是摩訶衍了。就像新生的月亮，在第一天、第二天的時候，它的光芒非常微弱，有明眼的人能夠看見，並且指給看不見的人看。那些看不見的人只是看著手指，卻迷惑于月亮本身。明白的人會說：『愚癡的人啊！為什麼只看著我的手指？手指只是指示月亮的媒介，手指並不是月亮本身。』你也像這樣！言語的聲音不是實相，只是借用言語來表達真實的道理。你更加執著于言語的聲音，反而對實相一無所知。」,\n\n「修行的人如果能夠獲得這樣正確的知見，觀察十二因緣（十二種相互關聯的存在條件），將它們歸納為因和果兩部分：在果報呈現時，十二因緣是苦諦（duhkha satya，關於苦難的真理）；在因緣產生時，十二因緣是集諦（samudaya satya，關於苦難根源的真理）；因緣滅盡是滅諦（nirodha satya，關於苦難止息的真理）；看見因果的止息就是道諦（marga satya，關於達到苦難止息之道的真理）。四種觀察果報的方式：無常（anitya，變化無常）、苦（duhkha，痛苦）、空（sunyata，空性）、無我（anatman，無我）。四種觀察因緣的方式：集（samudaya，積聚）、因（hetu，原因）、緣（pratyaya，條件）、生（jati，產生）。」,\n\n「問：『果報有四種，卻只稱為苦諦，其餘的沒有諦的名稱嗎？』」, "答：『如果說無常是諦，那麼苦諦也會被懷疑，無我諦也會被懷疑，這樣一種說法就會出現問題。反過來說，如果說無常是諦就沒有問題，空和無我是諦也沒有問題。因為無常、苦、空、無我這四種諦，在說法上比較重要，所以在這四種中只說一種（苦諦）。』」,\n\n「問：『苦有什麼特別的相狀，能在三種（無常、空、無我）之中單獨獲得名稱？』", "答：『苦是一切眾生所厭惡和恐懼的，無常卻不是這樣！或許有人被痛苦所逼迫，希望得到無常，但沒有人希望得到痛苦。』」,\n\n「問：『有人想要拿刀自殺，鍼灸、吃苦藥，攻打盜賊，像這樣種種行為難道不是在尋求痛苦嗎？』", "答：『這不是爲了想要得到痛苦』" ], "english_translations": [ "English version: 『Is it not exhaustive? If one says the true path is absolute, who can make it a false path? The sun might be made cold, the moon might be made hot, the wind might be made still, but these Four Noble Truths (arya satya, truths of the noble ones) can never be moved or altered.』 You have not understood the Mahāyāna (Great Vehicle) deeply, but are attached to the sound of words. The true nature of all dharmas (phenomena) in the Mahāyāna is indestructible and without a creator. If it could be destroyed or created, it would not be Mahāyāna. It is like a newly born moon, on the first or second day, its light is very faint, but a person with clear eyes can see it and point it out to those who cannot. Those who cannot see it only look at the finger, and are confused about the moon itself. The wise person says: 『Foolish person! Why do you only look at my finger? The finger is only a means to indicate the moon, the finger is not the moon itself.』 You are also like this! The sound of words is not the true nature, but only uses words to express the true principle. You are even more attached to the sound of words, and are ignorant of the true nature.」,\n\n『If a practitioner can attain such correct knowledge and understanding, observing the twelve nidanas (twelve links of dependent origination), combining them into two parts, cause and effect: when the result manifests, the twelve nidanas are the duhkha satya (truth of suffering); when the causes arise, the twelve nidanas are the samudaya satya (truth of the origin of suffering); the cessation of causes is the nirodha satya (truth of the cessation of suffering); seeing the cessation of cause and effect is the marga satya (truth of the path to the cessation of suffering). Four ways to observe the result: anitya (impermanence), duhkha (suffering), sunyata (emptiness), anatman (non-self). Four ways to observe the cause: samudaya (accumulation), hetu (cause), pratyaya (condition), jati (birth).』", "Question: 『The result has four aspects, but is only called the duhkha satya, do the others not have the name of truth?』", "Answer: 『If one says that impermanence is the truth, then the truth of suffering will also be doubted, and the truth of non-self will also be doubted, and such a statement would be problematic. Conversely, if one says that impermanence is the truth, there is no fault, and that emptiness and non-self are truths, there is also no fault. Because these four truths of impermanence, suffering, emptiness, and non-self are important in teaching, therefore only one (the truth of suffering) is spoken of among the four.』", "Question: 『What is the special characteristic of suffering, that it alone among the three (impermanence, emptiness, non-self) obtains the name?』", "Answer: 『Suffering is what all sentient beings detest and fear, but impermanence is not like that! Perhaps someone is forced by suffering and hopes to attain impermanence, but no one desires to attain suffering.』", "Question: 『Some people want to kill themselves with a knife, undergo acupuncture, take bitter medicine, attack thieves, are such actions not seeking suffering?』", "Answer: 『This is not for the sake of wanting to obtain suffering』" ] }
，欲存大樂，畏苦故取死。苦為第一患，樂為第一利，以是故離實苦得快樂，是故佛以果分，獨名苦諦，非無常、空、無我諦。」
是於四諦中了了實智慧不疑不悔，是名正見。思惟是事種種增益故，是名正覺。除邪命攝四種邪語，離餘四種邪語，攝四種正語，除邪命攝身三種業，除餘三種邪業，名正業。離餘種種邪命，是名正命。如是觀時精進，是正方便。是事念不散，是名正念。是事思惟不動，是名正定。正覺如王，七事隨從，是名道諦。
是事一心實信不動，是名信根。一心精勤求道，是名精進根。一心念不忘失，是名念根。心住一處亦不馳散，是名定根。思惟分別無常等覺，是名慧根。是名增長得力，是名五力。
問曰：「八正道中皆說慧念定等，根力中何以重說？」
答曰：「隨入行時初得小利，是時名為根。是五事增長得力，是時得名為力。」
初入無漏見諦道中，是功德名八正道。入思惟道時，名七覺意。初入道中觀念身痛心法常一心念，是名四念止。如是得善法味四種精勤，是名四正勤。如是欲精進定慧初門，勤精進求如意自在，是名四神足。雖名四念止、四正勤、四神足、五根等，皆攝隨行時初后少多行地緣，各各得名。譬如四大，各各有四大，但多得名。若地種
【現代漢語翻譯】 現代漢語譯本：想要獲得極大的快樂，因為畏懼痛苦所以選擇死亡。痛苦是第一大禍患，快樂是第一大利益，因此離開真實的痛苦才能得到快樂，所以佛陀以果報的區分，單獨稱之為苦諦（Dukkha Satya，關於苦難的真理），而不是無常、空、無我諦（Anitya, Sunyata, Anatman，關於無常、空性、無我的真理）。 對於四諦（Four Noble Truths，四聖諦）完全明白真實的智慧，沒有懷疑沒有後悔，這叫做正見（Samyag-dṛṣṭi，正確的見解）。思惟這件事，種種增益，所以叫做正覺（Samyak-saṃkalpa，正確的思維）。去除邪命，攝取四種邪語，遠離其餘四種邪語，攝取四種正語，去除邪命，攝取身三種邪業，去除其餘三種邪業，叫做正業（Samyak-karmānta，正確的行為）。遠離其餘種種邪命，這叫做正命（Samyag-ājīva，正確的生計）。像這樣觀察時精進，是正方便（Samyag-vyāyāma，正確的精進）。對於這件事念頭不散亂，這叫做正念（Samyak-smṛti，正確的念）。對於這件事思惟不動搖，這叫做正定（Samyak-samādhi，正確的禪定）。正覺如同國王，七件事跟隨，這叫做道諦（Mārga Satya，關於達到解脫的道路的真理）。 對於這件事一心真實相信不動搖，這叫做信根（Śraddhā-indriya，信根）。一心精勤求道，這叫做精進根（Vīrya-indriya，精進根）。一心念不忘記失，這叫做念根（Smṛti-indriya，念根）。心住在同一個地方也不散亂，這叫做定根（Samādhi-indriya，定根）。思惟分別無常等覺悟，這叫做慧根（Prajñā-indriya，慧根）。這些增長得到力量，這叫做五力（Pañca-bala，五力）。 問：『八正道（Aṣṭāṅga-mārga，八正道）中都說了慧、念、定等，根、力中為什麼重複說？』 答：『隨著進入修行時，最初得到小的利益，這時叫做根。這五件事增長得到力量，這時才得名為力。』 最初進入無漏見諦道中，這些功德叫做八正道。進入思惟道時，叫做七覺意（Sapta-bodhyaṅga，七覺支）。最初進入道中，觀念身、痛、心、法，常常一心念，這叫做四念止（Catuḥsmṛtyupasthāna，四念住）。像這樣得到善法滋味，四種精勤，這叫做四正勤（Catvāri samyak-prahāṇāni，四正斷）。像這樣想要精進、禪定、智慧的最初門徑，勤奮精進求如意自在，這叫做四神足（Catvāra ṛddhipādāḥ，四神足）。雖然名叫四念止、四正勤、四神足、五根等，都攝取隨行時最初、最後、少許、多數的行地因緣，各自得到名稱。譬如四大（Mahābhūta，四大），各自都有四大，但多者得名。如果地種
【English Translation】 English version: Desiring to preserve great happiness, one chooses death because of fearing suffering. Suffering is the foremost calamity, and happiness is the foremost benefit. Therefore, only by departing from real suffering can one attain happiness. Thus, the Buddha, based on the division of consequences, singularly names it the Dukkha Satya (Truth of Suffering), not the Anitya, Sunyata, Anatman Satya (Truths of Impermanence, Emptiness, and No-Self). To fully understand the real wisdom of the Four Noble Truths (Catvāri Āryasatyāni), without doubt or regret, is called Samyag-dṛṣṭi (Right View). To contemplate this matter, increasing it in various ways, is called Samyak-saṃkalpa (Right Thought). To eliminate wrong livelihood, refrain from the four kinds of wrong speech, and embrace the four kinds of right speech; to eliminate wrong livelihood, refrain from the three kinds of wrong bodily actions, and eliminate the remaining three kinds of wrong actions, is called Samyak-karmānta (Right Action). To abstain from various kinds of wrong livelihood is called Samyag-ājīva (Right Livelihood). To be diligent in observing in this way is Samyag-vyāyāma (Right Effort). To keep one's mind from wandering from this matter is called Samyak-smṛti (Right Mindfulness). To contemplate this matter without wavering is called Samyak-samādhi (Right Concentration). Right Enlightenment is like a king, with seven things following, and this is called the Mārga Satya (Truth of the Path). To have unwavering, sincere faith in this matter is called Śraddhā-indriya (Root of Faith). To diligently seek the path with one's whole heart is called Vīrya-indriya (Root of Energy). To remember without forgetting is called Smṛti-indriya (Root of Mindfulness). To keep the mind in one place without scattering is called Samādhi-indriya (Root of Concentration). To contemplate and discern impermanence and other enlightenments is called Prajñā-indriya (Root of Wisdom). These are called the five roots (Pañca-indriya, Five Roots) when they are growing and gaining strength, and then they are called the five powers (Pañca-bala, Five Powers). Question: 'In the Aṣṭāṅga-mārga (Eightfold Path), wisdom, mindfulness, concentration, etc., are all mentioned. Why are they repeated in the roots and powers?' Answer: 'When one initially gains a small benefit upon entering practice, it is called a root. When these five things grow and gain strength, then they are called powers.' Initially entering the undefiled path of seeing the truth, these merits are called the Eightfold Path. When entering the path of contemplation, it is called the Sapta-bodhyaṅga (Seven Factors of Enlightenment). Initially entering the path, contemplating the body, sensations, mind, and phenomena, constantly with one-pointed mindfulness, is called the Catuḥsmṛtyupasthāna (Four Foundations of Mindfulness). Obtaining the taste of good Dharma in this way, with four kinds of diligence, is called the Catvāri samyak-prahāṇāni (Four Right Exertions). Desiring the initial gateway of diligence, concentration, and wisdom in this way, diligently seeking effortless freedom, is called the Catvāra ṛddhipādāḥ (Four Bases of Supernormal Powers). Although named the Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernormal Powers, Five Roots, etc., they all encompass the initial, final, small, and large causes and conditions of the practice ground during the course of practice, and each receives its name accordingly. For example, the Mahābhūta (Four Great Elements) each contain all four, but the one that is predominant receives the name. If the earth element
多，水火風少處，名為地大。水火風亦如是！如是三十七品中各各有諸品，如四念止中有四正勤、四神足、五根、五力、七覺、八道等。
如是觀十二分、四諦行、四念止、四正勤、四神足、五根、五力、七覺意、八正道，其心安樂。復以此法度脫眾生，一心誓願精進求佛。是時心中思惟觀念：「我了了觀知此道，不應取證。」有二事力故未入涅槃：一者、大悲不捨眾生，二者、深知諸法實相。諸心心數法從因緣生，我今云何隨此不實？當自思惟，欲入深觀十二因緣，知因緣是何法。復更思惟，是四種緣：因緣、次第緣、緣緣、增上緣。五因為因緣，除過去現在阿羅漢最後心，余過去現在心心數法，是次第緣。緣緣、增上緣，緣一切法。復自思惟言：「若法先因緣中有，則不應言是法因緣生；若無，亦不應言因緣中生；生有半無亦不應因緣生；云何有因緣？若法未生，若過去心心數法失，云何能作次第緣？若佛法中妙法無緣涅槃，云何為緣緣？若諸法實無性，有法不可得；若因緣果生，因此有彼，是說則不然；若因緣中各各別、若和合一處，是果不可得，云何因緣邊出果？因緣中無果故。若因緣中先無果而出者，何以不非因緣邊出果？二俱無故。果屬因緣，因緣邊出，是因緣不自在屬余因緣，是果屬余因緣。云
【現代漢語翻譯】 現代漢語譯本：多的地方，缺少水、火、風的地方，叫做地大（Prthivi-dhatu，地界）。水、火、風也像這樣各自有其特性！像這樣，在三十七道品（Bodhipaksika-dharmas）中，每一品都包含其他品，例如在四念處（Cattaro satipatthanas）中包含四正勤（Cattaro sammappadhanani）、四神足（Cattaro iddhipada）、五根（Panca indriyani）、五力（Panca balani）、七覺支（Satta bojjhanga）、八正道（Ariya atthangika magga）等。 像這樣觀修十二分教（Dvadasanga-buddhavacana）、四聖諦（Cattari ariyasaccani）、四念處、四正勤、四神足、五根、五力、七覺支、八正道，他的心就會安樂。並且用這些方法來度脫眾生，一心發誓愿精進求佛。這時心中思惟觀念：『我完全瞭解並觀知這條道路，不應該急於證入涅槃（Nibbana）。』因為有兩件事的力量，所以還沒有進入涅槃：一是大悲心不捨棄眾生，二是深刻了解諸法實相（Dharmata）。所有心和心所法（Citta-cetasika dharmas）都是從因緣（Hetu-paccaya）而生，我現在怎麼能隨順這些不真實的東西呢？應當自己思惟，想要深入觀修十二因緣（Dvadashanga-pratityasamutpada），瞭解因緣是什麼法。再進一步思惟，有四種緣（Paccaya）：因緣、次第緣（Samanantara-paccaya）、緣緣（Arammana-paccaya）、增上緣（Adhipati-paccaya）。五因（Hetu）是因緣，除了過去和現在的阿羅漢（Arahan）的最後心之外，其餘過去和現在的心和心所法，是次第緣。緣緣、增上緣，是所有法的緣。再自己思惟說：『如果法在先前的因緣中已經存在，就不應該說是法從因緣而生；如果不存在，也不應該說是從因緣中生；生了一半沒生一半，也不應該從因緣生；怎麼會有因緣呢？如果法還沒有生，如果過去的心和心所法已經消失，怎麼能作為次第緣呢？如果佛法中最妙的法沒有緣就能涅槃，怎麼能說是緣緣呢？如果諸法實際上沒有自性（Svabhava），沒有法可以獲得；如果因緣果（Hetu-phala）是生起的，因為有這個才有那個，這種說法就不對；如果在因緣中各自不同、或者和合在一起，這個果都是不可能得到的，怎麼能從因緣邊產生果呢？因為因緣中沒有果的緣故。如果因緣中先前沒有果而產生果，為什麼不從非因緣邊產生果呢？因為兩者都沒有果的緣故。果屬於因緣，從因緣邊產生，這個因緣不自在，屬於其他的因緣，這個果屬於其他的因緣。』云
【English Translation】 English version: That which is much, where water, fire, and wind are less, is called the earth element (Prthivi-dhatu). Water, fire, and wind are also like that! Thus, in the thirty-seven factors of enlightenment (Bodhipaksika-dharmas), each factor contains other factors, such as the four right exertions (Cattaro sammappadhanani), four bases of power (Cattaro iddhipada), five roots (Panca indriyani), five powers (Panca balani), seven factors of enlightenment (Satta bojjhanga), and eightfold noble path (Ariya atthangika magga) within the four foundations of mindfulness (Cattaro satipatthanas). Thus, contemplating the twelve divisions of the teachings (Dvadasanga-buddhavacana), the four noble truths (Cattari ariyasaccani), the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, his mind will be peaceful. Furthermore, he uses these methods to liberate sentient beings, vowing wholeheartedly to diligently seek Buddhahood. At this time, he contemplates in his mind: 'I fully understand and perceive this path, and I should not rush to attain Nirvana (Nibbana).' Because of the power of two things, he has not yet entered Nirvana: first, great compassion does not abandon sentient beings; second, he deeply understands the true nature of all phenomena (Dharmata). All mental states and mental factors (Citta-cetasika dharmas) arise from conditions (Hetu-paccaya), how can I now follow these unreal things? One should contemplate oneself, wanting to deeply contemplate the twelve links of dependent origination (Dvadashanga-pratityasamutpada), understanding what conditions are. Furthermore, contemplate that there are four kinds of conditions (Paccaya): causal condition (Hetu-paccaya), immediately preceding condition (Samanantara-paccaya), object condition (Arammana-paccaya), and dominant condition (Adhipati-paccaya). The five causes (Hetu) are causal conditions. Except for the last mind of past and present Arhats (Arahan), the remaining past and present mental states and mental factors are immediately preceding conditions. Object condition and dominant condition are conditions for all phenomena. Furthermore, contemplate oneself, saying: 'If a phenomenon already exists in the previous conditions, it should not be said that the phenomenon arises from conditions; if it does not exist, it should not be said that it arises from conditions; if it is half-born and half-unborn, it should not arise from conditions; how can there be conditions? If a phenomenon has not yet arisen, if past mental states and mental factors have disappeared, how can they serve as immediately preceding conditions? If the most wonderful Dharma in the Buddha's teachings can attain Nirvana without conditions, how can it be said to be an object condition? If all phenomena actually have no self-nature (Svabhava), and no phenomenon can be obtained; if cause and effect (Hetu-phala) arise, because there is this, there is that, this statement is not correct; if they are different from each other in conditions, or if they are combined together, this result is impossible to obtain, how can the result arise from the side of conditions? Because there is no result in the conditions. If the result arises from conditions without a prior result, why doesn't the result arise from the side of non-conditions? Because neither has a result. The result belongs to the conditions, and arises from the side of the conditions, this condition is not independent, and belongs to other conditions, and this result belongs to other conditions.' Cloud
何不自在？因緣能生果，是故果不從因緣有，亦不從非因緣有，則為非果。果無故，緣與非緣亦無也！」
問曰：「佛言十二因緣，無明緣諸行，汝云何言無因果？」
答曰：「先以被答，不應更難，若難者更當答。佛言眼因色緣癡邊生邪憶念，癡是無明，是中無明，何所依住？若依眼邪？若色中、若識邪？不應依眼住。若依眼住，不應待色，常應癡。若依色住，不應待眼。是則外癡，何豫我事？若依識住，識無色、無對、無觸、無分、無處。無明亦爾，云何可住？是故無明非內、非外、非兩中間，不從前世來，亦不住後世，非東西南北、四維上下來，無有實法，無明性爾。了無明性，則變為明，一一推之，癡不可得。云何無明緣行？如虛空不生不滅、不有不盡，本性清凈。無明亦如是，不生不滅、不有不盡，本性清凈，乃至生緣老死亦爾。」
菩薩如是觀十二因緣，知眾生虛誑繫在苦患，易度耳。諸法若有實相難可得度，思惟如是則破愚癡。
若菩薩心多思覺，常念阿那波那，入時出時數一乃至十，一一心不令馳散。菩薩從此門得一心，除五蓋欲行。
菩薩見道應行三種忍法：生忍、柔順法忍、無生忍。云何生忍？一切眾生或罵或打或殺，種種惡事，心不動轉、不瞋、不恚，不唯忍
【現代漢語翻譯】 現代漢語譯本： 『為何不自在呢？』因緣能夠產生結果，因此結果不是從因緣產生的，也不是從非因緣產生的，如果這樣，那就不是結果了。結果不存在，那麼緣和非緣也就不存在了！』
有人問：『佛說有十二因緣，無明緣起諸行，你為什麼說沒有因果呢？』
回答說：『我已經回答過了，不應該再反問，如果一定要問，我再回答。佛說眼睛因色緣而生起癡邊的邪憶念，癡就是無明，這其中無明依附在哪裡呢？是依附在眼睛的邪見上嗎？還是在色中？還是在識中呢？不應該依附在眼睛上。如果依附在眼睛上，就不應該等待色，應該常常是愚癡的。如果依附在色上，就不應該等待眼睛。那麼這就是外來的愚癡，與我有什麼關係呢？如果依附在識上，識沒有色、沒有對、沒有觸、沒有分、沒有處。無明也是這樣，怎麼可能依附呢？所以無明既不在內、也不在外、也不在兩者中間，不從前世來，也不住在後世，不在東西南北、四維上下，沒有真實的法，無明的本性就是這樣。瞭解無明的本性，就轉變為明，一一推究，愚癡是不可得的。怎麼能說無明緣起諸行呢？就像虛空不生不滅、不有不盡，本性清凈。無明也像這樣，不生不滅、不有不盡，本性清凈，乃至生緣老死也是這樣。』
菩薩這樣觀察十二因緣，知道眾生虛妄地被束縛在痛苦之中，就容易度化了。諸法如果存在實相，就難以度化，這樣思維就能破除愚癡。
如果菩薩心中思慮過多，常常唸誦阿那波那（Anapana，入出息念），入息出息時數一到十，每一個心念不讓它散亂。菩薩從這個法門得到一心，去除五蓋（五蓋：貪慾蓋、瞋恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）和欲行的煩惱。
菩薩見道時應該修習三種忍法：生忍、柔順法忍、無生忍。什麼是生忍呢？一切眾生或者謾罵或者毆打或者殺害，種種惡事，內心不動搖、不嗔恨、不惱怒，不僅僅是忍耐
【English Translation】 English version: 『Why not be at ease? Conditioned arising can produce a result, therefore the result does not arise from conditions, nor does it arise from non-conditions; if so, it is not a result. If there is no result, then conditions and non-conditions also do not exist!』
Someone asked: 『The Buddha spoke of the Twelve Nidanas (Twelve Nidanas, 十二因緣), with ignorance (Avidya, 無明) conditioning volitional formations (Samskara, 諸行). Why do you say there is no cause and effect?』
The answer is: 『I have already answered, and should not be questioned again. If you must ask, I will answer again. The Buddha said that the eye arises from color and conditions, giving rise to perverse recollection on the side of delusion. Delusion is ignorance. Where does this ignorance rely and abide? Does it rely on the perversity of the eye? Or in color? Or in consciousness (Vijnana, 識)? It should not rely on the eye. If it relied on the eye, it should not wait for color; it should always be ignorance. If it relied on color, it should not wait for the eye. Then this is external ignorance; what does it have to do with me? If it relied on consciousness, consciousness has no color, no opposition, no contact, no division, no place. Ignorance is also like this; how can it abide? Therefore, ignorance is neither internal, nor external, nor in between the two; it does not come from the previous life, nor does it abide in the future life; it is not in the east, west, south, north, or the four intermediate directions, above or below. There is no real dharma (Dharma, 法). The nature of ignorance is like this. Understanding the nature of ignorance, it transforms into clarity. Examining each one, delusion cannot be found. How can ignorance condition volitional formations? Like space, which is neither born nor destroyed, neither existent nor exhausted, its original nature is pure. Ignorance is also like this, neither born nor destroyed, neither existent nor exhausted, its original nature is pure, even up to birth conditioning old age and death.』
When a Bodhisattva (Bodhisattva, 菩薩) observes the Twelve Nidanas in this way, knowing that sentient beings are falsely bound in suffering, they are easy to liberate. If all dharmas had a real substance, it would be difficult to liberate them; contemplating in this way breaks through ignorance.
If a Bodhisattva has many thoughts and perceptions, they should constantly practice Anapana (Anapana, 阿那波那), counting from one to ten during inhalation and exhalation, not allowing each thought to wander. From this practice, the Bodhisattva attains one-pointedness of mind, removing the five hindrances (Five Hindrances, 五蓋: desire, aversion, sloth, restlessness, doubt) and the afflictions of desire.
When a Bodhisattva sees the path, they should practice three kinds of forbearance: forbearance towards sentient beings, forbearance towards the Dharma, and forbearance towards non-arising. What is forbearance towards sentient beings? When all sentient beings scold, beat, or kill, or do all kinds of evil deeds, the mind does not move, does not become angry, does not become wrathful, and does not merely endure
之而更慈悲，此諸眾生求諸好事愿一切得，心不捨放。是時漸得解諸法實相，如氣熏著。譬如慈母愛其赤子乳哺養育，種種不凈不以為惡，倍加憐念欲令得樂。行者如是，一切眾生作種種惡、凈不凈行，心不增惡不退不轉。複次十方無量眾生，我一人應當悉度使得佛道，心忍不退、不悔、不卻、不懈、不厭、不畏、不難，是生忍中一心繫念。三種思惟不令外念，外念諸緣攝之令還，是名生忍。
云何柔順法忍？菩薩既得生忍，功德無量，知是功德福報無常，是時厭無常自求常福，亦為眾生求常住法。一切諸法，色無色法、可見不可見法、有對無對法、有漏無漏、有為無為、上中下法，求其實相。實相云何？非有常非無常、非樂非不樂、非空非不空、非有神非無神？何以故非有常？因緣生故。先無今有故，已有還無故，是故非有常。云何非無常？業報不失故，受外塵故，因緣增長故非無常。云何非樂？新苦中生樂想故，一切無常性故，緣欲生故，是故非樂。云何非不樂？樂有受故，欲染生故，求樂不惜身故，是非不樂。云何非空？內外入各各受了了故，有罪福報故，一切眾生信故，是故非空。云何非不空？和合等實故，分別求不可得故，心力轉故，是故非不空。云何非有神？不自在故，第七識界不可得故，神相不
可得故，是故非有神。云何非無神？有後世故，得解脫故，各各我心生不計余處故，是故非無神。如是不生不滅、不不生不不滅、非有非無、不受不著，言說悉滅、心行處斷，如涅槃性，是法實相。於此法中信心清凈，無滯無礙，軟知軟信軟進，是謂柔順法忍。
云何無生法忍？如上實相法中，智慧、信、進增長根利，是名無生法忍。譬如聲聞法中暖法、頂法，智慧、信、精進增長得忍法，忍者忍涅槃、忍無漏法，故名為忍。新得、新見，故名為忍。法忍亦如是。時解脫阿羅漢不得無生智，增進廣利轉成不時解脫得無生智。無生法忍亦如是，未得菩薩果得無生法忍，得菩薩真行果，是名菩薩道果。是時得般舟三昧，于眾生中得大悲，入般若波羅蜜門。爾時諸佛便受其號，墮生佛界中，為諸佛所念，一切重罪薄，薄者滅，三惡道斷，常生天上人中，名不退轉。到不動處，末後肉身盡入法身中，能作種種變化，度脫一切眾生，具足六度供養諸佛，凈佛國土教化眾生，立十地中功德成滿，次第得阿耨多羅三藐三菩提，為菩薩禪法中初門。
行者定心求道時， 常當觀察時方便； 若不得時無方便， 是應為失不為利。 如犢未生𤛓牛乳， 乳不可得非時故； 若犢生已𤛓牛角， 乳不可得無智故。
【現代漢語翻譯】 現代漢語譯本： 因為可以獲得，所以說沒有神。為什麼說不是沒有神呢？因為有後世，因為可以得到解脫，因為各自的我心生起而不計較其他地方，所以說不是沒有神。像這樣不生不滅、不是不生不是不滅、非有非無、不接受不執著，言語表達全部止息，心識活動的處所斷絕，如同涅槃的性質，這就是法的真實相狀。對於這種法生起信心並且清凈，沒有滯礙沒有阻礙，以柔和的態度去理解、去相信、去精進，這叫做柔順法忍（Kshanti，忍辱）。
什麼是無生法忍（Anutpattika-dharma-kshanti）？就像上面所說的真實相狀的法中，智慧、信心、精進增長，根器銳利，這叫做無生法忍。譬如聲聞法中的暖法、頂法，智慧、信心、精進增長而得到忍法，這個『忍者』是忍于涅槃、忍于無漏法，所以叫做『忍』。新獲得、新見到，所以叫做『忍』。法忍也是這樣。有時解脫的阿羅漢（Arhat）不能得到無生智，通過增進廣大的利益而轉變成不時解脫，從而得到無生智。無生法忍也是這樣，沒有得到菩薩果位時得到無生法忍，得到菩薩真實的修行果報，這叫做菩薩道果。這時得到般舟三昧（Pratyutpanna Samadhi），對於眾生生起大悲心，進入般若波羅蜜（Prajnaparamita）之門。這時諸佛便授予他稱號，進入生佛的境界中，被諸佛所憶念，一切重罪變得輕微，輕微的罪業則消滅，斷絕三惡道，常生於天上人間，叫做不退轉。到達不動之處，最後肉身消盡而進入法身中，能夠作出種種變化，度脫一切眾生，具足六度（Paramita）供養諸佛，清凈佛國土教化眾生，立於十地（Bhumi）中功德圓滿，次第獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），是菩薩禪法中的最初入門。
修行人在定心中求道時，應當經常觀察時機和方便；如果得不到時機和方便，這應當是損失而不是利益。如同小牛沒有出生就想擠牛奶，因為時機不對所以得不到牛奶；如果小牛已經出生卻去擠牛角，因為沒有智慧所以得不到牛奶。
【English Translation】 English version: Because it can be obtained, therefore it is said that there is no God. Why is it said that it is not that there is no God? Because there is a future life, because liberation can be attained, because each individual's mind arises without regard for other places, therefore it is said that it is not that there is no God. Like this, neither arising nor ceasing, neither not arising nor not ceasing, neither being nor non-being, neither accepting nor clinging, all verbal expressions cease, the realm of mental activity is cut off, like the nature of Nirvana, this is the true nature of Dharma. In this Dharma, generate faith and purity, without stagnation or obstruction, with gentleness understand, believe, and advance, this is called compliant Dharma-kshanti (Kshanti, forbearance).
What is Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the patience towards the unoriginated nature of phenomena)? Like the true nature of Dharma mentioned above, with the increase of wisdom, faith, and diligence, and sharp faculties, this is called Anutpattika-dharma-kshanti. For example, in the Dharma of Sravakas (Sravaka), there are the stages of 'warmth' and 'peak', with the increase of wisdom, faith, and diligence, one attains the Dharma of forbearance. This 'forbearance' is forbearance towards Nirvana, forbearance towards the unconditioned Dharma, therefore it is called 'forbearance'. Newly attained, newly seen, therefore it is called 'forbearance'. Dharma-kshanti is also like this. An Arhat (Arhat) who is liberated in time cannot attain the wisdom of non-origination, but through increasing great benefits, transforms into one who is liberated out of time, thereby attaining the wisdom of non-origination. Anutpattika-dharma-kshanti is also like this, before attaining the Bodhisattva fruit, one attains Anutpattika-dharma-kshanti, attaining the true practice and fruit of a Bodhisattva, this is called the Bodhisattva path fruit. At this time, one attains the Pratyutpanna Samadhi (Pratyutpanna Samadhi), generates great compassion for sentient beings, and enters the gate of Prajnaparamita (Prajnaparamita). At this time, the Buddhas bestow a title upon him, enters the realm of Buddhas-to-be, is remembered by the Buddhas, all heavy sins become light, light sins are extinguished, the three evil paths are cut off, and one is constantly born in the heavens and among humans, called non-retrogression. Reaching the immovable place, the final physical body is exhausted and enters the Dharmakaya, able to perform various transformations, liberating all sentient beings, fully equipped with the six Paramitas (Paramita) to make offerings to the Buddhas, purifying the Buddha lands and teaching sentient beings, standing in the ten Bhumis (Bhumi) with merits fulfilled, gradually attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), which is the initial entry into the Bodhisattva's meditation Dharma.
When a practitioner seeks the path with a focused mind, one should always observe the timing and means; if one cannot obtain the timing and means, this should be a loss and not a benefit. Like trying to milk a cow before the calf is born, milk cannot be obtained because the timing is not right; if the calf is already born but one tries to milk the horn, milk cannot be obtained because there is no wisdom.
如鉆濕木求出火， 火不可得非時故； 若折干木以求火， 火不可得無智故。 得處知時量己行， 觀心方便力多少； 宜應精進及不宜， 道相宜時及不宜。 若心調動不應勇， 如是勇過不得定； 譬如多薪熾大火， 大風來吹不肯滅。 若能以定自調心， 如是動息心得定； 譬如大火大風吹， 大水來澆無不滅。 若人心軟復懈怠， 如是厭沒不應行； 譬如少薪無焰火， 不得風吹便自滅。 若有精進勇猛心， 如是轉健得道疾； 譬如小火多益薪， 風吹轉熾無滅時。 若行放舍止調縮， 設復發舍失護法； 譬如病人宜將養， 若復放舍無得活。 若有舍想正等心， 宜時勤行得道疾； 譬如有人乘調象， 如意至湊無躓礙。 若多淫慾愛亂心， 是時不應行慈等； 淫人行慈益癡悶， 如人冷病服冷藥。 淫人心亂觀不凈， 諦觀不凈心得定； 行法如是相應故， 如人冷病服熱藥。 若多瞋恚忿亂心， 是時不應觀不凈； 瞋人觀惡增恚心， 如人熱病服熱藥。 若人瞋怒行慈心， 行慈不捨瞋心滅； 行法如是相應故， 如人熱病服冷藥。 若多愚癡心闇淺， 不凈行慈悲行法；
【現代漢語翻譯】 現代漢語譯本 就像鉆取潮濕的木頭想要生火，因為時機不對，所以無法得到火；如果折斷乾燥的木頭想要生火，因為沒有智慧，所以也無法得到火。 要在適當的地方、適當的時機，衡量自己的能力去行動，觀察自己的內心，瞭解方便法門的力量有多少；應該精進的時候就精進，不應該精進的時候就不要精進，修道的法門有適宜的時機和不適宜的時機。 如果內心躁動不安，就不應該勉強勇猛精進，像這樣勉強勇猛反而無法入定；就像新增很多柴火使火勢旺盛，但大風吹來卻無法熄滅。 如果能夠用禪定來調伏自己的內心，這樣動與靜都能掌握，內心就能安定；就像大火即使被大風吹，用水澆灌沒有不熄滅的。 如果內心軟弱又懈怠，這樣就會沉溺而無法前進，不應該勉強修行；就像少量的柴火沒有火焰，沒有風吹自己就會熄滅。 如果具有精進勇猛的心，這樣就能更加堅強，迅速得道；就像小火新增更多的柴火，被風吹反而更加旺盛，沒有熄滅的時候。 如果修行時隨意放縱、停止調伏收攝，即使發起修行也會失去護法；就像病人應該好好調養，如果隨意放縱就無法存活。 如果具有捨棄的念頭，保持正直平等的心，就應該及時勤奮修行，迅速得道；就像有人騎著調馴的大象，隨心所欲地到達目的地，沒有阻礙。 如果有很多淫慾，內心被愛慾擾亂，這個時候不應該修慈心等等；淫慾之人修慈心反而會更加癡迷昏沉，就像身患寒病的人服用寒涼的藥物。 淫慾之人內心散亂，應該觀想不凈之物，認真觀想不凈之物，內心就能安定；修行佛法如果這樣相應，就像身患寒病的人服用溫熱的藥物。 如果有很多嗔恚，內心充滿憤怒和混亂，這個時候不應該觀想不凈之物；嗔怒之人觀想醜惡之物反而會增加嗔恚心，就像身患熱病的人服用燥熱的藥物。 如果有人心懷嗔怒，就應該修習慈心，修習慈心而不捨棄，嗔怒之心就會熄滅；修行佛法如果這樣相應，就像身患熱病的人服用寒涼的藥物。 如果非常愚癡，內心昏暗淺薄，不應該修不凈觀、慈悲觀等等法門。
【English Translation】 English version Like drilling wet wood to get fire, fire cannot be obtained because it is not the right time; if breaking dry wood to get fire, fire cannot be obtained because of lack of wisdom. One must act in the right place and at the right time, measuring one's own ability, observing one's own mind, and understanding how much power the expedient methods have; one should be diligent when one should be diligent, and one should not be diligent when one should not be diligent. The Dharma of cultivation has suitable times and unsuitable times. If the mind is agitated and restless, one should not force oneself to be brave and diligent, as such forced bravery will prevent one from entering Samadhi; it is like adding a lot of firewood to make the fire strong, but a strong wind comes and cannot extinguish it. If one can use Samadhi to tame one's own mind, then one can control movement and stillness, and the mind can be stabilized; it is like a great fire that, even if blown by a strong wind, will be extinguished by pouring water on it. If the mind is weak and lazy, one will be drowned and unable to move forward, and one should not force oneself to practice; it is like a small fire with little firewood and no flame, which will extinguish itself without wind blowing. If one has a diligent and courageous mind, one will become stronger and attain the Tao quickly; it is like adding more firewood to a small fire, which will become more and more vigorous when blown by the wind, and will never be extinguished. If one is lax in practice, stops taming and restraining, even if one initiates practice, one will lose the Dharma protectors; it is like a patient who should be well taken care of, but if one is lax, one will not survive. If one has the thought of renunciation and maintains a righteous and equal mind, one should diligently practice at the right time and attain the Tao quickly; it is like someone riding a well-trained elephant, reaching the destination as desired without any obstacles. If there is a lot of lust and the mind is disturbed by love, one should not practice loving-kindness at this time; a lustful person practicing loving-kindness will become more infatuated and confused, like a person with a cold disease taking cold medicine. A lustful person's mind is scattered, one should contemplate impure things, and by earnestly contemplating impure things, the mind can be stabilized; if practicing the Dharma is in accordance with this, it is like a person with a cold disease taking warm medicine. If there is a lot of anger and the mind is full of rage and confusion, one should not contemplate impure things at this time; a person with anger contemplating ugly things will increase anger, like a person with a hot disease taking hot medicine. If someone has anger in their heart, they should practice loving-kindness, and by practicing loving-kindness without abandoning it, the anger will be extinguished; if practicing the Dharma is in accordance with this, it is like a person with a hot disease taking cold medicine. If one is very foolish and the mind is dark and shallow, one should not practice the contemplation of impurity, loving-kindness, compassion, and other Dharma methods.
二行增癡無益故， 如人風病服麨藥。 人心癡闇觀因緣， 分別諦觀癡心滅； 法行如是相應故， 如人病風服膩藥。 譬如金師排扇炭， 用功非時失[夢-夕+棐]法； 匆匆急[夢-夕+棐]不知時， 或時水澆或放舍。 金融急[夢-夕+棐]則消過， 未融便止則不消； 非時水澆金則生， 非時放置則不熟。 精進攝心及放舍， 應當觀察行道法； 非時方便失法利， 若非法利為非利。 譬如藥師三種病， 冷熱風病除滅故； 應病與藥佛如是！ 淫怒癡病隨藥滅。
坐禪三昧經卷下
【現代漢語翻譯】 現代漢語譯本 執著于兩種極端（增益和損減）毫無益處，就像患了風病的人服用炒麵一樣，毫無療效。 如果人們內心愚癡黑暗，就應當觀察因緣，通過如理作意的觀察和分別，愚癡之心自然會滅除； 修行佛法也應如此相應，就像患了風病的人服用油膩的藥物一樣，才能對癥下藥。 譬如金匠鼓風扇火鍊金，如果用力不當，沒有掌握好時機，就會失去鍊金的正確方法； 匆忙急切地鼓風，卻不知道掌握時機，有時用水澆滅，有時又隨意停止。 如果金屬融化到緊要關頭卻停止，那麼之前的努力就白費了；如果還沒融化就停止，那就根本無法融化。 不是時候用水澆，金屬就會重新凝結；不是時候停止加熱，金屬就無法煉熟。 精進用功、收攝心念以及放鬆捨棄，都應當觀察並遵循正確的修行方法； 如果不是時候使用方便法門，就會失去佛法的利益，如果不是佛法的利益，那就會變成非利益。 譬如醫生治療三種疾病（冷病、熱病、風病），都能對癥下藥，從而消除病患； 佛陀也是如此，應眾生不同的病癥而施以不同的教法！眾生的淫慾、嗔恚、愚癡之病，也能隨著佛陀的教法而滅除。 《坐禪三昧經》卷下
【English Translation】 English version Clinging to the two extremes (increase and decrease) is useless, just like a person with wind disease taking roasted flour as medicine, which has no effect. If people's minds are foolish and dark, they should observe the causes and conditions. Through proper contemplation and discernment, the foolish mind will naturally be extinguished; Practicing the Dharma should also be in accordance with this, just like a person with wind disease taking oily medicine, so that the medicine can be effective. For example, a goldsmith uses a fan to stoke the fire to refine gold. If the effort is improper and the timing is not well grasped, the correct method of refining gold will be lost; Rushing to fan the fire without knowing when to stop, sometimes pouring water on it, and sometimes stopping arbitrarily. If the metal is stopped when it is about to melt, then the previous efforts will be in vain; if it is stopped before it melts, then it cannot be melted at all. If water is poured when it is not the right time, the metal will re-solidify; if heating is stopped when it is not the right time, the metal cannot be refined. Diligence in effort, gathering the mind, and letting go of abandonment, all should be observed and follow the correct method of practice; If expedient means are used at the wrong time, the benefits of the Dharma will be lost, and if it is not the benefit of the Dharma, it will become a non-benefit. For example, a doctor treats three kinds of diseases (cold disease, heat disease, wind disease), and can prescribe the right medicine to eliminate the disease; The Buddha is also like this, giving different teachings according to the different diseases of sentient beings! The diseases of lust, anger, and ignorance of sentient beings can also be extinguished with the Buddha's teachings. Dhyana Samadhi Sutra, Volume 2