T15n0616_禪法要解
大正藏第 15 冊 No. 0616 禪法要解
No. 616
禪法要解捲上
姚秦三藏鳩摩羅什等於長安逍遙園譯
行者初來欲受法時，師問五眾戒凈已，若淫慾多者，應教觀不凈。不凈有二種：一者惡厭不凈、二者非惡厭不凈。何以故？眾生有六種欲：一者著色、二者著形容、三者著威儀、四者著言聲、五者著細滑、六者著人相。著五種欲者令觀惡厭不凈，著人相者令觀白骨人相，又觀死屍若壞若不壞，觀不壞斷二種欲：威儀、言聲，觀已壞悉斷六種欲。習不凈有二種：一者觀死屍臭爛不凈，我身不凈死屍一等無有異也。如是觀己心生惡厭，取是相已，至閑靜處，若樹下、若空舍，以所取相自觀不凈，處處遍察繫心身中不令外出，若心馳散還攝緣中；二者雖不眼見，從師受法憶想分別，自觀身中三十六物不凈充滿，發、毛、爪、齒、涕、淚、涎、涶、汗、垢、肪、𦙽、皮膜、肌肉、筋、脈、髓、腦、心、肝、脾、腎、肺、胃、腸、肚、胞、膽、痰、癊、生藏、膿、血、屎、尿、諸蟲，如是等種種不凈聚，假名為身。自觀如是，所著外身亦如是觀。若心厭惡淫慾，心息則已，若心不息當勤精進，呵責其心作是念言：「老病死苦其為至近，命如電逝，人身難得、善師難遇，佛法
【現代漢語翻譯】 現代漢語譯本： 行者初來想要接受禪法的時候，禪師會詢問其是否已持守五眾戒（五眾指比丘、比丘尼、沙彌、沙彌尼、式叉摩那）清凈。如果淫慾心重，就應該教導他修習不凈觀。不凈觀有兩種：一種是惡厭不凈觀，另一種是非惡厭不凈觀。為什麼這麼說呢？因為眾生有六種慾望：一是貪著美色，二是貪著外貌，三是貪著威儀，四是貪著言語聲音，五是貪著肌膚的細滑，六是貪著人相。對於貪著前五種慾望的人，應教導他修習惡厭不凈觀；對於貪著人相的人，應教導他修習白骨人相觀，進一步觀察死屍，無論是腐壞的還是未腐壞的。觀察未腐壞的死屍，可以斷除兩種慾望：對威儀和言語聲音的貪著；觀察已腐壞的死屍，可以完全斷除六種慾望。修習不凈觀有兩種方法：一是觀察死屍的臭爛不凈，並觀想自身與死屍一樣不凈，沒有差別。這樣觀察后，內心會產生厭惡感。獲得這種厭惡之相后，到閑靜的地方，如樹下或空屋，用所獲得的厭惡之相來觀想自身的不凈，處處仔細觀察，將心繫于自身，不讓它向外馳散。如果心向外馳散，就把它拉回來專注于不凈觀。二是即使沒有親眼見到死屍，也可以從禪師那裡接受方法，通過憶想和分別，觀想自身內部充滿了三十六種不凈之物，包括頭髮、毛髮、指甲、牙齒、鼻涕、眼淚、口水、唾液、汗液、污垢、脂肪、膏油、面板、肌肉、筋、脈、骨髓、腦、心、肝、脾、腎、肺、胃、腸、肚子、胞、膽、痰、癊、生藏、膿、血、屎、尿、以及各種蟲子。像這樣種種不凈之物聚集在一起，只是假名為『身』。自己這樣觀想，對於所貪著的外在身體，也應該這樣觀想。如果內心厭惡淫慾，淫慾之心止息了，就可以了。如果淫慾之心沒有止息，就應當勤奮精進，呵責自己的心，這樣想：『衰老、疾病、死亡的痛苦非常逼近，生命像閃電一樣短暫，人身難以得到，善知識（善師）難以遇到，佛法』
【English Translation】 English version: When a practitioner initially comes seeking the Dharma, the teacher asks if they have purified the five aggregates of precepts (the five aggregates refer to Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, and Shikshamanas). If lustful desires are strong, they should be taught the contemplation of impurity. There are two types of impurity contemplation: one is repulsive impurity, and the other is non-repulsive impurity. Why is this so? Because sentient beings have six types of desires: first, attachment to beauty; second, attachment to appearance; third, attachment to demeanor; fourth, attachment to speech and sound; fifth, attachment to smoothness; and sixth, attachment to the human form. For those attached to the first five desires, they should be taught repulsive impurity contemplation. For those attached to the human form, they should be taught white bone contemplation, further contemplating corpses, whether decayed or undecayed. Contemplating undecayed corpses can sever two desires: attachment to demeanor and speech. Contemplating decayed corpses can completely sever all six desires. There are two ways to practice impurity contemplation: first, contemplate the foul and putrid impurity of corpses, and contemplate that one's own body is no different from a corpse in its impurity. By contemplating in this way, the mind will generate revulsion. Having obtained this sign of revulsion, go to a quiet place, such as under a tree or in an empty house, and use the obtained sign to contemplate the impurity of one's own body, carefully observing everywhere, keeping the mind focused on the body and not letting it wander outward. If the mind wanders, bring it back to focus on the contemplation. Second, even without seeing a corpse with one's own eyes, one can receive the method from a teacher and, through recollection and discrimination, contemplate that one's own body is filled with thirty-six impure substances, including hair, body hair, nails, teeth, mucus, tears, saliva, sweat, dirt, fat, grease, skin, muscles, tendons, veins, marrow, brain, heart, liver, spleen, kidneys, lungs, stomach, intestines, bowels, womb, gallbladder, phlegm, pus, raw organs, pus, blood, feces, urine, and various worms. Such a collection of impure things is merely given the name 'body'. Contemplate oneself in this way, and one should also contemplate the external body to which one is attached in this way. If the mind detests lustful desires and the lustful mind ceases, that is sufficient. If the lustful mind does not cease, one should diligently strive, scolding one's own mind, thinking: 'The suffering of old age, sickness, and death is very near, life is as fleeting as lightning, a human body is difficult to obtain, a good teacher (Kalyanamitra) is difficult to encounter, the Buddha's Dharma'
欲滅如曉時燈，有破定法眾患甚多，內諸煩惱、外有魔民，國土饑荒、內外老病，死賊其力甚大壞習禪定，我身可畏，于諸煩惱賊中未有微損，于禪定法中未有所得，雖服法衣，內實空虛俗人無異，諸惡趣門一切皆開，諸善法中未入正定，于諸惡法未能必不為惡，我今云何著是屎囊而生懈怠，不能精勤制伏其心？如此弊身賢聖所呵，不凈可惡九孔流出，而貪著此身，與畜生同死，俱投黑闇甚所不應。」如是鞭心思惟自責，還攝本處。又時亦復應令心悅，作是念言：「佛是一切智人，直說道教易解易行，是我大師，如是不應憂畏，如依大王無有怖畏；諸阿羅漢所作已辦，是我同伴，已能伏心如奴衷主，心已調伏具種種果六通自在，我亦應自伏其心求得此事，唯有此道無復異路。」如是思惟已還觀不凈，復自欣歡作是念言：「初習道時，諸煩惱風吹破我心，我欲得道，上妙五欲尚不能壞，何況弊者？如長老摩訶目揵連得阿羅漢道，本婦將從伎樂、盛自莊嚴飾，欲壞目連。目連爾時說偈言：
「『汝身骨幹立， 皮肉相纏裹， 不凈內充滿， 無一是好物， 韋囊盛屎尿， 九孔常流出， 如鬼無所直， 何足以自貴？ 汝身如行廁， 薄皮以自覆， 智者所棄遠， 如人舍廁去。
【現代漢語翻譯】 現代漢語譯本 想要熄滅就像曉時殘燈一樣，有很多會破壞禪定的事情，內部有各種煩惱，外部有魔眾，國家有饑荒，內部外部都有衰老和疾病，死亡和盜賊的力量非常強大，會破壞修習禪定。我的身體是可怕的，對於各種煩惱賊寇沒有絲毫損傷，對於禪定之法也沒有任何所得，雖然穿著法衣，內心卻空虛得和世俗之人沒有區別，各種惡趣之門全部敞開，在各種善法中沒有進入正定，對於各種惡法不能保證不做惡。我現在為什麼還穿著這裝滿糞便的皮囊而懈怠，不能精進勤奮地制伏我的心呢？像這樣糟糕的身體，是賢聖所呵斥的，不乾淨，令人厭惡，九個孔竅流出污穢，卻還貪戀執著這個身體，和畜生一樣死去，一起投入黑暗，實在是不應該。』像這樣鞭策自己的思想，自我責備，然後回到原來的地方。有時也應該讓內心喜悅，這樣想：『佛（Buddha，覺悟者）是一切智慧的人，直接宣說的教導容易理解容易實行，是我的大師，像這樣不應該憂愁畏懼，就像依靠大王就沒有恐怖畏懼一樣；諸阿羅漢（Arhat，已證悟者）所作的事情已經完成，是我的同伴，已經能夠像奴僕一樣調伏內心，心已經調伏，具備種種果報，六神通自在，我也應該自己調伏內心，求得這件事，只有這條道路，沒有其他道路。』像這樣思考後，再觀察身體的不凈，又自我欣慰，這樣想：『剛開始修道的時候，各種煩惱的風吹破我的心，我想要得到正道，上妙的五欲尚且不能破壞我的心，何況是這些低劣的呢？』就像長老摩訶目犍連（Mahamāudgalyāyana，佛陀十大弟子之一，以神通著稱）得到阿羅漢道的時候，他的前妻帶著歌舞伎樂，盛裝打扮，想要破壞目犍連的修行。目犍連當時說了這樣的偈語： 『你的身體是骨頭支撐起來的，皮肉互相纏繞包裹，裡面充滿了不乾淨的東西，沒有一樣是好的，像用皮革袋子裝著屎尿，九個孔竅經常流出污穢，像鬼一樣沒有什麼價值，有什麼值得你自以為高貴的呢？你的身體就像移動的廁所，用薄薄的面板覆蓋著，有智慧的人都會遠離，就像人離開廁所一樣。
【English Translation】 English version Wanting to extinguish like a lamp at dawn, there are many things that can destroy meditation, internally there are various afflictions, externally there are demons, the country has famine, internally and externally there are old age and disease, death and thieves are very powerful, they will destroy the practice of meditation. My body is terrible, I have not suffered any damage from the various affliction thieves, and I have not gained anything from the Dharma of meditation. Although I wear the Dharma robe, my heart is empty and no different from ordinary people, all the gates of evil destinies are open, I have not entered the right concentration in all the good Dharmas, and I cannot guarantee that I will not do evil in all the evil Dharmas. Why am I now wearing this skin bag full of feces and being lazy, unable to diligently subdue my mind? Such a bad body is scolded by the wise and holy, unclean, disgusting, with nine orifices flowing out of filth, yet I am greedy and attached to this body, dying like a beast, throwing myself into darkness together, which is really not right.' Like this, whip your thoughts, blame yourself, and then return to the original place. Sometimes you should also make your heart happy, thinking like this: 'Buddha (Buddha, the awakened one) is the all-wise person, the teachings directly spoken are easy to understand and easy to practice, he is my master, like this I should not worry and fear, just like relying on the great king there is no fear; the Arhats (Arhat, the enlightened ones) have completed what they have to do, they are my companions, they have been able to subdue their hearts like servants, their hearts have been subdued, they have all kinds of fruits, and they are free with the six supernatural powers, I should also subdue my heart and seek this matter, there is only this path, there is no other path.' After thinking like this, observe the impurity of the body again, and then rejoice in yourself, thinking like this: 'When I first started practicing the path, the winds of various afflictions blew my heart apart, I want to attain the right path, the supreme five desires cannot destroy my heart, let alone these inferior ones?' Just like when the elder Mahamāudgalyāyana (Mahamāudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers) attained the Arhat path, his former wife brought dancers and musicians, dressed up grandly, wanting to destroy Maudgalyayana's practice. Maudgalyayana then spoke this verse: 'Your body is supported by bones, flesh and skin are intertwined and wrapped, inside is full of unclean things, there is nothing good, like a leather bag filled with feces and urine, nine orifices often flow out of filth, like a ghost with no value, what is there to be proud of? Your body is like a moving toilet, covered with thin skin, the wise will stay away, just like people leaving the toilet.'
若人知汝身， 如我所厭惡， 一切皆遠離， 如人避屎坑。 汝身自嚴飾， 華香以瓔珞， 凡夫所貪愛， 智者所不惑。 汝是不凈聚， 集諸穢惡物， 如莊嚴廁舍， 愚者以為好。 汝脅肋著脊， 如椽依棟住， 五藏在腹內， 不凈如屎篋。 汝身如糞舍， 愚夫所保愛， 飾以珠瓔珞， 外好如畫瓶。 若人慾染空， 終始不可著， 汝欲來嬈我， 如蛾自投火。 一切諸欲毒， 我今已滅盡， 五欲已遠離， 魔網已壞裂。 我心如虛空， 一切無所著， 正使天欲來， 不能染我心。』」
行者如是思惟決定堅固，住心本緣不畏眾欲。若利根者，一心精勤，遠至七日心得定住；中根者，乃至三七；鈍根者，久久乃得。如攢酪成酥，必可得也。若不任習行，是身雖復久習種種方喻，空無所得，譬如攢水終不成酥。
問曰：
何事不中？
答曰：
若犯禁戒不可懺者，若邪見不捨、若斷善根，及三覆障，所謂厚利煩惱、五無間罪、三惡道報，如是等罪不應習行。又摩訶衍中，菩薩利根，有實智慧福德因緣，不同其事，若不任習行，當誦經修福起塔供養，說法教化行十
【現代漢語翻譯】 現代漢語譯本 『如果有人真正瞭解你的本質，就像我所厭惡的那樣，所有人都會遠離你，就像躲避糞坑一樣。 你（指身體）自己裝飾，用鮮花和珠寶瓔珞打扮，這是凡夫俗子所貪戀的，但有智慧的人不會被迷惑。 你是不潔之物的集合，聚集各種污穢惡臭的東西，就像裝飾過的廁所，愚蠢的人卻覺得美好。 你的脅骨依附著脊背，就像房椽依靠棟樑支撐，五臟六腑都在腹內，污穢不堪就像裝滿糞便的箱子。 你的身體就像糞便堆積的屋舍，愚蠢的人卻珍愛它，用珍珠和瓔珞裝飾，外表好看就像彩繪的花瓶。 如果有人想給虛空染色，無論開始還是結束都是不可能的，你想要來迷惑我，就像飛蛾撲火自取滅亡。 一切慾望的毒害，我如今已經完全滅盡，五種慾望我已經遠離，魔王的羅網已經被我摧毀。 我的心就像虛空一樣，對一切都沒有執著，即使天上的魔王前來，也不能迷惑我的心。』
修行者這樣思維，堅定信念，保持心念的根本，不畏懼各種慾望。如果根器銳利的人，一心精進勤奮，最快七天就能使心安定下來；中等根器的人，需要二十一天；根器遲鈍的人，需要很長時間才能達到。就像努力攪拌牛奶就能得到酥油一樣，一定可以成功。如果不去實踐修行，即使花費很長時間學習各種比喻，也是空無所得，就像想從水中提煉酥油一樣，終究不能成功。
問： 什麼事情是不可以做的？
答： 如果觸犯了不可懺悔的禁戒，如果邪見不肯捨棄，如果斷絕了善根，以及三種覆蓋的障礙，也就是深厚的貪慾煩惱、五種無間地獄的罪業、三種惡道的果報，這些罪業不應該去修行。另外，在大乘佛法中，菩薩根器銳利，具有真實的智慧和福德因緣，情況不同於此。如果不能實踐修行，應當誦經修福，建造佛塔供養，說法教化，行持十……
【English Translation】 English version 『If people knew your true nature, as I despise it, everyone would stay away from you, as one avoids a latrine. You (referring to the body) adorn yourself, with flowers and jeweled necklaces, which are craved by ordinary people, but the wise are not deluded by them. You are a collection of impurities, gathering all kinds of foul and disgusting things, like a decorated toilet, which fools think is beautiful. Your ribs are attached to the spine, like rafters leaning on a beam, the five viscera are inside the abdomen, as filthy as a box full of excrement. Your body is like a house of dung, cherished by foolish people, decorated with pearls and necklaces, outwardly beautiful like a painted vase. If someone wants to dye the sky, it is impossible from beginning to end, if you want to seduce me, it's like a moth throwing itself into the fire. All the poisons of desires, I have now completely extinguished, I have distanced myself from the five desires, the net of the demon has been destroyed. My mind is like the void, without attachment to anything, even if the heavenly demon comes, he cannot taint my mind.』
The practitioner should think in this way, strengthen their resolve, maintain the root of their mind, and not fear various desires. If one has sharp faculties, with focused diligence, they can stabilize their mind in as little as seven days; those with moderate faculties need twenty-one days; those with dull faculties need a long time to achieve it. Just as churning milk will produce ghee, it is certainly possible. If one does not practice, even if one spends a long time learning various analogies, it will be in vain, just as trying to extract ghee from water will never succeed.
Question: What things are not permissible?
Answer: If one has violated precepts that cannot be repented, if one does not abandon wrong views, if one has severed roots of goodness, and the three obscurations, namely deep afflictions of greed, the five heinous crimes, and the retribution of the three evil realms, such sins should not be practiced. Furthermore, in the Mahayana (Great Vehicle) Buddhism, Bodhisattvas (enlightenment being) have sharp faculties, possess true wisdom and meritorious causes, the situation is different. If one cannot practice, one should recite scriptures, cultivate blessings, build pagodas for offering, preach the Dharma, and practice the ten……
善道。
問曰：
云何當知得一心相？
答曰：
心住相者身軟輕樂，瞋恚愁憂諸惱心法皆已止息，心得快樂未曾所得勝於五欲，心凈不濁故身有光明，如清凈鏡光現於外，如明珠在凈水中光明顯照，行者見是相己心安喜悅。譬如渴人掘地求水已見濕泥得水不久，行者如是，初習行時如掘乾土，久而不止得見濕相，自知不久當得禪定。
一心信樂精勤攝心轉入深定，作是念已毀訾五欲，見求欲者甚為可惡，如人見狗不得好食而啖臭糞，如是種種因緣呵欲為過，心生憐愍受五欲者，自心有樂而不知求，反更外求不凈罪樂。行者常應精進，晝夜集諸善法助成禪定，諸障禪法令心遠離。集諸善法者，觀欲界無常、苦、空、無我，如病、如瘡、如癰、如箭入心，三毒熾然起諸斗諍、嫉妒煙相甚為惡厭。如是觀者，是名初習禪法。若習法時，中間或有五蓋覆心，即應除滅，如黑雲翳日風力破散。若淫慾蓋起，心念五欲即應思惟：「我今在道，自舍五欲，云何復念？如人還食其吐，此是世間罪法，我今學道，除剃鬚發被著法衣，盡其形壽，五欲情願永離永斷，云何還復生著？甚非所宜。」即令除滅，如賊毒蛇不令入室，以其為禍甚深重故。複次五欲之法，眾惡住處。無有反覆，初時尚可，久后欺誑
【現代漢語翻譯】 善道（Shandao，人名）。
問：
如何才能知道獲得一心（Eka-citta，專注一境的狀態）的相狀？
答：
心安住於一心之相的人，身體柔軟輕安快樂，嗔恚（Dvesha，憎恨）、憂愁等惱人的心法都已止息，內心感到快樂，勝過以往從五欲（Pañca kāmaguṇā，色、聲、香、味、觸）中獲得的快樂。因為內心清凈沒有雜染，所以身體有光明，如同清凈的鏡子將光芒顯現於外，又如明珠在清水中光明顯亮。修行者見到這種相狀，內心安定喜悅。譬如口渴的人掘地求水，已經見到濕泥，知道離得到水不遠了。修行者也是這樣，最初修行時如同挖掘乾燥的泥土，長久不停地挖掘，就能見到濕潤的相狀，自己知道不久就能得到禪定（Dhyana，冥想狀態）。
一心信樂，精勤地收攝心念，轉入更深的禪定。產生這樣的想法后，就應當毀斥五欲，認為追求五欲的人非常可憎，如同人看見狗得不到好的食物而吃惡臭的糞便。像這樣用種種因緣來呵斥五欲的過患，內心生起憐憫那些受五欲之苦的人，自己心中有快樂卻不知道尋求，反而向外追求不凈的罪惡之樂。修行者應當常常精進，日夜積聚各種善法來幫助成就禪定，使那些障礙禪定的法遠離內心。積聚各種善法，就是觀察欲界（Kāmadhātu，眾生因慾望而輪迴的世界）是無常（Anitya，變化無常）、苦（Dukkha，痛苦）、空（Sunyata，空性）、無我（Anatma，沒有永恒不變的自我）的，如同疾病、瘡、癰、利箭刺入心中，貪（Raga，貪婪）、嗔（Dvesha，憎恨）、癡（Moha，迷惑）三毒熾盛燃燒，引起各種爭鬥、嫉妒，其煙霧之相非常令人厭惡。像這樣觀察，就叫做初學禪法。如果修習禪法時，中間或許有五蓋（Pañca Nīvaraṇāni，貪慾、嗔恚、睡眠、掉舉惡作、疑）覆蓋內心，就應當立即去除，如同黑雲遮蔽太陽，被風力吹散。如果淫慾蓋生起，心中思念五欲，就應當思維：『我現在修道，已經捨棄五欲，為什麼又生起念頭？如同人又吃自己吐出的東西，這是世間的罪惡之法，我現在學道，已經剃除鬚髮，披上法衣，盡我一生，五欲的情願永遠斷除，為什麼還要恢復生起執著？這實在是不應該。』 應當立即去除淫慾蓋，如同防備盜賊毒蛇不讓它們進入房間，因為它們帶來的禍患非常深重。而且五欲之法，是各種罪惡的住所，沒有反覆，開始時還可以，時間長了就會欺騙人。
【English Translation】 Shandao (Good Path, a person's name).
Question:
How can one know the characteristics of attaining one-pointedness of mind (Eka-citta, a state of focused concentration)?
Answer:
When the mind abides in the state of one-pointedness, the body feels soft, light, and joyful. Anger (Dvesha, hatred), sorrow, and other afflictive mental states have ceased. The mind experiences a joy that surpasses the pleasure previously derived from the five desires (Pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile sensations). Because the mind is pure and unpolluted, the body emanates light, like a clear mirror reflecting light outwards, or like a bright pearl shining in clear water. When a practitioner sees these signs, their heart finds peace and joy. It is like a thirsty person digging for water and seeing damp mud, knowing that water is not far away. The practitioner is the same; initially, practice is like digging dry earth, but with persistent effort, one sees signs of moisture, knowing that meditative absorption (Dhyana, a state of meditation) will soon be attained.
With wholehearted faith and diligent effort, one gathers the mind and enters into deeper states of meditation. Having generated such thoughts, one should denounce the five desires, viewing those who pursue them as utterly detestable, like a person seeing a dog unable to find good food and eating foul excrement. In this way, using various reasons to condemn the faults of the five desires, compassion arises in the heart for those who suffer from them, not knowing to seek the joy within, but instead seeking impure, sinful pleasures externally. The practitioner should always be diligent, accumulating virtuous qualities day and night to aid in the attainment of meditative absorption, keeping those things that obstruct meditation far from the mind. Accumulating virtuous qualities means contemplating the impermanence (Anitya, transience), suffering (Dukkha, pain), emptiness (Sunyata, voidness), and non-self (Anatma, absence of a permanent self) of the desire realm (Kāmadhātu, the world of beings driven by desires), seeing it as a disease, a sore, a boil, or an arrow piercing the heart. The three poisons of greed (Raga, lust), hatred (Dvesha, aversion), and delusion (Moha, ignorance) blaze fiercely, giving rise to various conflicts and jealousies, their smoky appearance being utterly repulsive. Such contemplation is called the initial practice of meditation. If, during practice, the five hindrances (Pañca Nīvaraṇāni, sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt) cover the mind, they should be immediately removed, like dark clouds obscuring the sun being scattered by the wind. If the hindrance of lust arises, and the mind thinks of the five desires, one should reflect: 'I am now practicing the Way, having already renounced the five desires, why do I entertain such thoughts again? It is like a person eating their own vomit. This is a worldly, sinful act. I am now studying the Way, having shaved my head and beard, donned the Dharma robes, and for the rest of my life, I have vowed to forever abandon the five desires. Why would I revert to clinging to them? This is utterly inappropriate.' One should immediately remove the hindrance of lust, like guarding against thieves and poisonous snakes, not allowing them to enter the room, because the harm they bring is so profound. Moreover, the five desires are the dwelling place of all evils, with no turning back. They may seem acceptable at first, but in the long run, they deceive people.
受諸苦毒，嫉妒恚怒無惡不作，如囊盛眾刀以手抱觸左右傷壞。複次設得五欲猶不厭足，若無厭足則無有樂，如渴飲漿，未及除渴不得有樂，猶如搔疥，其患未差不可為樂。複次欲染其心不見好醜，不畏今世後世罪報，以是之故除卻淫慾。
已卻淫慾或生瞋惱，瞋惱心生即應除卻。眾生可念：處胎已來無時不苦，眾苦備具，云何更增其惱？如人臨欲刑戮，何有善人重增苦痛？又復行道之人，應舍吾我愛慢等結，雖不障生天而行道之人尚不生念，何況瞋恚拔樂根本。複次如水沸動不見面像，瞋恚心生不識尊卑父母師長，乃至不受佛教。瞋為大病，殘害無道猶如羅剎，當以思惟慈心消滅瞋恚。
淫慾瞋恚既止，若得禪定則為快樂；若未得禪樂，情散愁憒心轉沉重，瞪瞢不了，即知睡眠害心之賊，尚破世利，何況道事？睡眠法者與死無異，氣息為別，如水衣覆水不睹面像，睡眠覆心不見好醜，諸法之實亦復如是。即時除卻，應作是念：「諸煩惱賊皆欲危害，何可安眠？如對賊陣，鋒刃之間不應睡眠。未離老病死患，未脫三惡道苦，于道法中乃至暖法未有所得，不應睡眠。」作是念已，若睡猶不止，即應起行冷水洗面，瞻視四方仰觀星宿，念於三事除滅睡眠不令覆心：一者怖畏，當自思惟，死王大力常欲為害，念
【現代漢語翻譯】 現代漢語譯本： 遭受各種痛苦，嫉妒怨恨，無惡不作，就像用袋子裝著許多刀，用手抱著觸碰，左右都會受傷損壞。更進一步說，即使得到了五欲（指色、聲、香、味、觸五種感官慾望）仍然不滿足，如果沒有滿足，就沒有快樂，就像口渴喝水，還沒解除口渴就不能感到快樂，又像撓癢，病患沒有好轉就不能算是快樂。更進一步說，慾望染污內心，使人看不見好壞，不畏懼今世和後世的罪惡報應，因此要去除淫慾。 已經去除淫慾，或許會產生嗔惱，嗔惱心生起就應該去除。眾生值得憐憫：從處胎以來沒有一時不苦，各種痛苦都具備，為什麼還要增加他們的煩惱？就像有人將要被處刑，哪裡會有好人再增加他的痛苦？而且修行佛道的人，應該捨棄我執、傲慢等束縛，即使不阻礙昇天，修行佛道的人尚且不應該產生這些念頭，更何況是嗔恚這種拔除快樂根本的東西。更進一步說，就像水沸騰時看不清倒影，嗔恚心生起時認不清尊卑父母師長，甚至不接受佛陀的教誨。嗔恚是很大的疾病，殘害無道就像羅剎（Rakshasa，惡鬼），應當用思惟慈悲心來消滅嗔恚。 淫慾和嗔恚既然止息，如果得到禪定就是快樂；如果還沒有得到禪樂，情緒散亂，憂愁煩悶，心反而更加沉重，昏昏沉沉，迷迷糊糊，就應該知道睡眠是危害內心的盜賊，尚且會破壞世俗的利益，更何況是修行佛道的事業？睡眠這種狀態和死亡沒有區別，只是氣息不同而已，就像用水衣覆蓋水面，看不清倒影，睡眠覆蓋內心，使人看不見好壞，一切諸法的真實情況也是這樣。應該立刻去除睡眠，應當這樣想：『各種煩惱賊都想要危害我，怎麼可以安然睡覺呢？就像面對敵人的陣營，在刀鋒劍刃之間不應該睡覺。還沒有脫離衰老、疾病、死亡的憂患，沒有脫離三惡道（指地獄道、餓鬼道、畜生道）的痛苦，在佛法中乃至暖法（指修行過程中產生的初步覺悟）還沒有得到，不應該睡覺。』這樣想之後，如果睡意仍然不止，就應該起身行走，用冷水洗臉，瞻望四方，仰觀星宿，唸誦三種方法來去除睡眠，不讓睡眠覆蓋內心：一是怖畏，應當自己思惟，死王（指閻羅王）力量強大，常常想要加害，念
【English Translation】 English version: Suffering all kinds of miseries, filled with jealousy and anger, committing all sorts of evil deeds, it is like carrying a bag full of knives, touching it with your hands, causing injuries on both sides. Furthermore, even if one obtains the five desires (referring to the desires of the five senses: sight, sound, smell, taste, and touch), one is still not satisfied. If there is no satisfaction, there is no joy, like drinking water when thirsty, one cannot feel joy until the thirst is quenched, or like scratching an itch, it cannot be considered joyful until the ailment is relieved. Furthermore, desire contaminates the mind, making one unable to see good and bad, and not fearing the karmic consequences of sins in this life and the next. Therefore, one should eliminate lust. Having eliminated lust, one may still generate anger and resentment, and when anger arises, it should be eliminated. Sentient beings are worthy of compassion: since conception, there has never been a moment without suffering, all kinds of suffering are present, why add to their troubles? It is like someone about to be executed, what good person would add to their pain? Moreover, those who practice the path of the Buddha should abandon attachments such as ego, arrogance, and pride. Even if they do not hinder rebirth in the heavens, those who practice the path should not even entertain such thoughts, let alone anger, which uproots the very foundation of happiness. Furthermore, like water boiling and churning, one cannot see one's reflection, when anger arises, one cannot recognize superiors, inferiors, parents, teachers, or even accept the Buddha's teachings. Anger is a great disease, harming and destroying without reason, like a Rakshasa (Rakshasa, a demon), one should use compassionate contemplation to extinguish anger. Since lust and anger have been stopped, if one attains meditative concentration (Dhyana), it is happiness; if one has not yet attained the joy of meditation, the emotions are scattered, one is filled with sorrow and vexation, and the mind becomes even heavier, drowsy and confused. One should know that sleep is a thief that harms the mind, it destroys even worldly benefits, let alone the affairs of practicing the path of the Buddha? The state of sleep is no different from death, only the breath distinguishes them, like covering the surface of water with a water cloth, one cannot see the reflection, sleep covers the mind, making one unable to see good and bad, the true nature of all dharmas is also like this. One should immediately eliminate sleep, one should think: 'All the thieves of afflictions want to harm me, how can I sleep peacefully? It is like facing the enemy's camp, one should not sleep between the edges of swords. Not yet free from the worries of old age, sickness, and death, not yet free from the suffering of the three evil paths (referring to the hell realm, the hungry ghost realm, and the animal realm), not even having attained the initial warmth (referring to the preliminary awakening produced in the course of practice) in the Dharma, one should not sleep.' After thinking this, if sleep still does not stop, one should get up and walk, wash one's face with cold water, look around in all directions, look up at the stars, and recite the three methods to eliminate sleep, not allowing sleep to cover the mind: first, fear, one should contemplate oneself, the King of Death (referring to Yama, the Lord of Death) is powerful and always wants to harm, think
死甚近如賊疾來無可恃怙，又如拔刀臨項，睡則斬首。二者欣慰，當作是念：「佛為大師，所有妙法未曾有也，我以受學。」自幸欣慶，睡心即滅。三者愁憂，當復念言：「後世展轉受身經歷，苦痛毒害無邊無量。」如是種種因緣呵睡眠法，如是思惟睡眠則止。
若掉悔蓋起，應作是念：「世人慾除憂、求歡喜故而生掉戲，今我苦行坐禪求道，云何自恣放心掉戲？甚所不應。佛法所重攝心為本，不應輕躁縱心自放。如水波動不見面像，掉戲動心不見好醜。」悔如禪度中說。
問曰：
貪慾恚疑各別為蓋，何故睡眠、掉悔二合為蓋？
答曰：
睡雖煩惱，勢力微薄，眠不助成則不覆心，掉戲無悔不能成蓋，以是故二合為蓋。譬如以繩系物，單則無力，合而能系。複次睡眠心法因睡心重，以心重故身亦俱重，因睡微覆眠覆轉增遮壞道法，是故二合為蓋。眠既覺已心不專一，馳念五欲行諸煩惱，是名為掉。譬如獼猴得出羈閉，自恣跳躑戲諸林木。掉亦如是，已念五欲行諸結使，身口意失而生憂悔，作是念言：「不應作而作，應作而不作。」是故掉悔相因二合為蓋。
問曰：
作惡能悔，不應為蓋？
答曰：
如犯戒自悔，從今以往不復更作，如是非蓋。若心作罪常
【現代漢語翻譯】 現代漢語譯本：死亡非常逼近，就像盜賊突然到來，沒有任何可以依靠的，又像拔刀架在脖子上，睡著就會被斬首。對於這兩種欣慰，應當這樣想：『佛（Buddha，覺悟者）是我的大師，他所說的微妙佛法是前所未有的，我應該學習。』這樣自我慶幸，睡意就會立即消失。第三種是憂愁，應當反覆思念：『後世輾轉輪迴，所經歷的苦痛毒害是無邊無量的。』像這樣用種種因緣來呵斥睡眠，這樣思惟，睡眠就會停止。 如果掉舉（restlessness）和追悔（remorse）的蓋障生起，應該這樣想：『世人爲了消除憂愁、尋求歡喜才產生掉舉嬉戲，現在我苦行坐禪是爲了求道，怎麼能放縱自己，放心掉舉嬉戲呢？這是非常不應該的。佛法所重視的是攝心為根本，不應該輕率躁動，放縱自己的心。就像水面波動就看不清自己的面容，掉舉嬉戲擾動心念就看不清好壞。』關於追悔，就像禪定法門中所說的那樣。 問： 貪慾（greed）、嗔恚（hatred）、懷疑（doubt）各自是單獨的蓋障，為什麼睡眠（sloth and torpor）和掉悔（restlessness and remorse）要合併成為一個蓋障呢？ 答： 睡眠雖然是煩惱，但勢力微弱，沒有其他因素的幫助就不能覆蓋心識。掉舉嬉戲沒有追悔也不能成為蓋障，因此將二者合併成為一個蓋障。譬如用繩子捆綁物體，單根繩子沒有力量，合在一起才能捆綁。而且睡眠這種心法，因為睡意而使心變得沉重，因為心沉重，身體也隨之沉重，因為睡眠稍微覆蓋，睡眠的覆蓋就會逐漸增加，遮蔽和破壞修道的法門，因此將二者合併成為一個蓋障。睡眠醒來之後，心不能專一，馳念於五欲（five desires），做出各種煩惱的事情，這叫做掉舉。譬如獼猴從囚禁中逃脫出來，隨意跳躍嬉戲于林木之間。掉舉也是這樣，已經思念五欲，做出各種煩惱的事情，身口意失去控制而產生憂愁後悔，這樣想：『不應該做的卻做了，應該做的卻沒有做。』因此掉舉和追悔相互關聯，合併成為一個蓋障。 問： 做了惡事而後悔，不應該成為蓋障吧？ 答： 如果因為犯戒而自我懺悔，並且從今以後不再犯同樣的錯誤，像這樣就不是蓋障。如果心裡作惡，常常
【English Translation】 English version: Death is very near, like a thief suddenly arriving, with nothing to rely on. It is also like a sword held to the neck, where falling asleep means being beheaded. Regarding these two sources of joy, one should think: 'The Buddha (the Awakened One) is my teacher, and the wonderful Dharma (teachings) he speaks is unprecedented. I should learn it.' By rejoicing in this way, sleepiness will immediately disappear. The third is sorrow. One should repeatedly contemplate: 'In future rebirths, the suffering and harm experienced will be boundless and immeasurable.' By using various reasons to rebuke sleep in this way, and by contemplating in this way, sleep will cease. If the hindrances of restlessness (uddhacca) and remorse (kukkucca) arise, one should think: 'Worldly people engage in restlessness and play to dispel sorrow and seek joy. Now, I am practicing asceticism and meditating to seek the path. How can I indulge myself and let my mind engage in restlessness and play? This is very inappropriate. What the Buddha's teachings value most is restraining the mind as the foundation. One should not be rash and agitated, letting the mind indulge itself. Just as one cannot see one's reflection clearly in rippling water, restlessness agitates the mind and obscures the perception of good and bad.' Remorse is as described in the methods of meditation. Question: Greed (lobha), hatred (dosa), and doubt (vicikiccha) are each separate hindrances. Why are sloth and torpor (thina-middha) and restlessness and remorse (uddhacca-kukkucca) combined into one hindrance? Answer: Although sloth and torpor are afflictions, their power is weak. Without other factors helping, they cannot cover the mind. Restlessness and play without remorse cannot become a hindrance. Therefore, the two are combined into one hindrance. It is like using a rope to tie an object. A single strand has no strength, but combined, it can tie. Furthermore, sloth and torpor, as a mental state, cause the mind to become heavy due to sleepiness. Because the mind is heavy, the body also becomes heavy. Because sleep slightly covers, the covering of sleep gradually increases, obscuring and destroying the methods of cultivating the path. Therefore, the two are combined into one hindrance. After waking from sleep, the mind cannot be focused, and it wanders to the five desires (panca kama), engaging in various afflictions. This is called restlessness. It is like a monkey escaping from confinement, freely jumping and playing among the trees. Restlessness is also like this. Having thought of the five desires, it engages in various afflictions, and the body, speech, and mind lose control, giving rise to sorrow and remorse, thinking: 'I did what I should not have done, and I did not do what I should have done.' Therefore, restlessness and remorse are interconnected and combined into one hindrance. Question: Regretting doing evil should not be a hindrance, right? Answer: If one repents for breaking precepts and resolves not to commit the same mistake again from now on, this is not a hindrance. If the mind commits evil and constantly
念不息，憂惱亂心故名為蓋。如是種種因緣，呵掉悔蓋。繫心緣中。若心生疑即應令滅。所以者何？疑之為法非如愛慢，今世不生歡心，後世令墮地獄，有疑遮諸善法，如岐路猶豫不知那進，便自止息。行者如是，本所習法疑不復進，即知疑患遮覆正道，當疾除卻。復作是念：「佛為一切智人，分別諸法，是世間法是出世間法，是善是不善、是利是害，了了分明，今但受行不應生疑，當隨教法不應拒違。複次佛法妙者，修定智慧如實如法；我無是智，云何自心籌量諸法？如人手執利器，乃可與賊相御，若無所執而對強敵反以為害；我今未得修定智慧，云何欲籌量諸法實相？是不應然。複次外道非佛弟子故應生疑，我是弟子云何于佛而復生疑？佛常毀訾疑患，是覆是蓋、是遮是礙、自誑之法。如人既知刺客即應除避；疑亦如是，誑惑行者，欲與疑慧而礙實智。譬如病疥搔之轉多身壞增劇，良醫授藥疥癢自止；行者如是，種種諸法而生疑想，隨事欲解疑心轉多，是以佛教直令斷疑，疑生即滅。」如是種種呵疑，當疾除卻。行者如是思惟除舍五蓋集諸善法，深入一心，斷欲界煩惱得初禪定，如佛經說，行者離欲惡不善法，有覺有觀離生喜樂入初禪。
問曰：
得初禪相云何？
答曰：
如先以正念
【現代漢語翻譯】 現代漢語譯本：念頭不止息，憂愁煩惱擾亂內心，因此被稱為『蓋』（Nivarana，障礙）。像這樣通過種種因緣，呵斥並去除掉舉（uddhacca，躁動）和追悔（kukkucca，後悔）這兩種蓋。將心專注于所緣境。如果心中產生懷疑（vicikiccha，疑），就應該立即消除它。為什麼呢？因為懷疑這種法，不像愛和慢（mana，我慢），不會在今生帶來歡喜，反而會導致來世墮入地獄。懷疑會遮蔽一切善法，就像在岔路口猶豫不決，不知道該往哪裡走，就會停滯不前。修行者也是這樣，對於原本所學習的佛法產生懷疑，就不再精進。因此，應當知道懷疑的危害，它會遮蔽正道，應當迅速去除它。進一步這樣想：『佛（Buddha，覺者）是一切智人，能夠分辨諸法，什麼是世間法，什麼是出世間法，什麼是善，什麼是不善，什麼是有利，什麼是有害，都了了分明。現在我只要接受並奉行，不應該產生懷疑，應當遵循教法，不應該抗拒違背。』再者，佛法（Dharma，正法）的妙處在於，通過修習禪定（samadhi，專注）和智慧（prajna，般若），可以如實如法地認識事物。我沒有這樣的智慧，怎麼能用自己的心去衡量諸法呢？就像一個人手裡拿著利器，才能與賊人對抗，如果沒有武器卻面對強敵，反而會受到傷害。我現在還沒有得到修習禪定和智慧，怎麼能去衡量諸法的實相呢？這是不應該的。再者，外道（titthiya，非佛教徒）不是佛的弟子，所以應該對他們產生懷疑，我是佛的弟子，怎麼能對佛產生懷疑呢？佛經常譴責懷疑的危害，說它是覆蓋、是遮蔽、是障礙、是自欺欺人的法。就像一個人已經知道誰是刺客，就應該躲避他；懷疑也是這樣，它會迷惑修行者，想要用懷疑的智慧來阻礙真實的智慧。譬如得了疥瘡，越搔抓就越多，身體壞得越厲害，病情也越嚴重，良醫給藥，疥瘡和瘙癢自然停止；修行者也是這樣，對於種種諸法產生懷疑和想法，隨著事情的發生想要去理解，疑心反而越來越多，因此佛教直接教導要斷除懷疑，懷疑一生起就立即消除。』像這樣通過種種方法呵斥懷疑，應當迅速去除它。修行者像這樣思維，去除五蓋（panca nivarana，五種障礙），聚集各種善法，深入一心，斷除欲界的煩惱，證得初禪（pathamajjhana，第一禪定），就像佛經所說，修行者離開慾望和不善法，有覺（vitakka，尋）有觀（vicara，伺），由遠離（viveka，離欲）而生喜樂，進入初禪。 問： 得到初禪的相狀是怎樣的？ 答： 就像先前以正念（sati，正念）
【English Translation】 English version: Uninterrupted thoughts and worries disturb the mind, hence they are called 'Nivarana' (hindrances). In this way, through various causes and conditions, one should rebuke and eliminate the hindrances of restlessness (uddhacca, agitation) and remorse (kukkucca, regret). Focus the mind on the object of concentration. If doubt (vicikiccha, skepticism) arises in the mind, it should be immediately eliminated. Why? Because doubt, unlike love and pride (mana, conceit), does not bring joy in this life, but rather leads to falling into hell in the next life. Doubt obscures all good qualities, like hesitating at a crossroads, not knowing which way to go, and thus stopping. The practitioner is the same; if they doubt the Dharma (teachings) they have learned, they will no longer progress. Therefore, one should recognize the harm of doubt, that it obscures the right path, and should quickly eliminate it. Furthermore, one should think: 'The Buddha (Enlightened One) is all-knowing, able to distinguish all dharmas, what is worldly and what is transcendental, what is good and what is bad, what is beneficial and what is harmful, all clearly and distinctly. Now I should simply accept and practice, and not doubt. I should follow the teachings and not resist or disobey.' Moreover, the wonder of the Dharma (Truth) is that through the practice of samadhi (concentration) and prajna (wisdom), one can truly and rightly understand things. I do not have such wisdom, how can I use my own mind to measure all dharmas? It is like a person holding a sharp weapon, who can fight against thieves, but if one has no weapon and faces a strong enemy, it will only be harmful. I have not yet attained the samadhi and wisdom, how can I measure the true nature of all dharmas? This is not appropriate. Furthermore, outsiders (titthiya, non-Buddhists) are not disciples of the Buddha, so one should doubt them, but I am a disciple of the Buddha, how can I doubt the Buddha? The Buddha often condemns the harm of doubt, saying that it is a covering, an obscuration, an obstacle, a self-deceiving dharma. Just as one should avoid an assassin once they are identified, so too is doubt, which deludes the practitioner, wanting to hinder true wisdom with doubtful wisdom. For example, if one has scabies, the more one scratches, the more it spreads, and the more the body is damaged and the condition worsens. A good doctor gives medicine, and the scabies and itching naturally stop. The practitioner is the same; if they have doubts and thoughts about various dharmas, and try to understand them as things happen, the doubt only increases. Therefore, Buddhism directly teaches to cut off doubt, and to eliminate it as soon as it arises.' In this way, through various methods of rebuking doubt, one should quickly eliminate it. The practitioner thinks in this way, removes the five hindrances (panca nivarana, five obstacles), gathers all good qualities, deeply concentrates the mind, cuts off the defilements of the desire realm, and attains the first jhana (pathamajjhana, first meditative absorption), as the Buddhist scriptures say, the practitioner leaves desires and unwholesome dharmas, with vitakka (directed thought) and vicara (sustained thought), born of viveka (seclusion) is joy and pleasure, and enters the first jhana. Question: What are the characteristics of attaining the first jhana? Answer: Like previously with right mindfulness (sati, right mindfulness)
呵止五欲，未得到地，身心快樂柔和輕軟，身有光明。得初禪相轉復增勝，色界四大遍滿身故柔和輕軟，離欲惡不善一心定故能令快樂，色界造色有光明相，是故行者見妙光明照身內外。行者如是心意轉異，瞋處不瞋、喜處不喜，世間八法所不能動，信敬慚愧轉多增倍，于衣服飲食等心不貪著，但以諸善功德為貴、餘者為賤，于天五欲尚不繫心，何況世間不凈五欲？得初禪人有如是等相。複次得初禪時心大驚喜，譬如貧者卒得寶藏，心大歡喜作是念言：「初夜中夜后夜，精勤苦行習初禪道，今得果報如實不虛，妙樂如是。而諸眾生狂惑頑愚，沒於五欲不凈非樂，甚可憐愍。」初禪快樂內外遍身，如水漬乾土內外沾洽，欲界身份受樂不能普遍，欲界淫恚諸火熱身，入初禪池涼樂第一除諸熱惱，如大熱極入清涼池。
既得初禪，念本所習修行道門，或有異緣，所謂唸佛三昧，或念不凈、慈心觀等。所以者何？是行思力令得禪定轉復深入，本觀倍增清凈明瞭。行者得初禪已進求二禪，若有漏道，於二禪邊地厭患覺觀，如欲界五欲五蓋令心散亂，初禪覺觀惱亂定心亦復如是；若無漏道，離初禪欲，即用無漏初禪呵責覺觀。
問曰：
如初禪結使亦能亂心，何故但說覺觀？
答曰：
初禪結使名
為覺觀。所以者何？因善覺觀而生愛著，是故結使亦名覺觀，始得初禪未有餘著。複次本未曾得覺觀大喜，以大喜故壞敗定心，以破定故先應除舍。複次欲入甚深二禪定故除卻覺觀，為大利故而舍小利，如舍欲界小樂而得大樂。
問曰：
但說覺觀應滅，不說初禪煩惱耶？
答曰：
覺觀即是初禪善覺觀也。初禪愛等亦名覺觀，以惡覺觀障二禪道，是故宜滅。以善覺觀能留行者令心樂住，是故皆應當滅。尋復思惟，知惡覺觀是為真賊，善覺觀者雖似親善亦復是賊，奪我大利故，當進求滅二覺觀，覺觀惱亂如人疲極安眠眾音惱亂，是故行者滅此覺觀已求二禪，譬如風土能濁清水不見面像，欲界五欲濁心如土濁水，覺觀亂心如風動水，以覺觀滅故內得清凈，無覺無觀定生喜樂入於二禪。
問曰：
云何是二禪相？
答曰：
經中說言，滅諸覺觀，若善若無記，以無覺觀動故內心清凈，如水澄靜無有風波，星月諸山悉皆照見，如是內心清凈故，名賢聖默然。三禪、四禪雖皆默然，以二禪初得，為名有覺觀語言因緣，因緣初滅故得名默然。定生喜樂妙勝初禪，初禪喜樂從離欲生，此中喜樂從初禪定生。
問曰：
二禪亦離初禪結使，何以不言離生？
答
【現代漢語翻譯】 現代漢語譯本：因為是『覺觀』（Vitarka-Vicara，粗略和細微的心理活動）。為什麼這麼說呢？因為好的『覺觀』會產生愛著，所以『結使』（Kleshas，煩惱）也叫做『覺觀』，剛開始進入初禪時，還有殘留的執著。而且，原本沒有得到『覺觀』時會感到非常歡喜，因為這種歡喜會破壞禪定之心，因為破壞禪定，所以應該先去除。再者，爲了進入更深的二禪定，所以要去除『覺觀』，這是爲了更大的利益而捨棄小的利益，就像捨棄欲界的小快樂而得到更大的快樂一樣。
問：
只說應該滅除『覺觀』，而不說初禪的煩惱嗎？
答：
『覺觀』就是初禪的好的『覺觀』。初禪的愛等也叫做『覺觀』，因為不好的『覺觀』會障礙二禪的道路，所以應該滅除。因為好的『覺觀』能讓修行者留戀，使心安住，所以都應當滅除。反覆思量，知道不好的『覺觀』是真正的盜賊，好的『覺觀』雖然看似親善，但也同樣是盜賊，因為它奪走了我更大的利益，所以應當努力求滅這兩種『覺觀』。『覺觀』的惱亂就像人疲憊不堪想要安睡時，各種聲音的干擾一樣，所以修行者滅除這種『覺觀』后，才能求得二禪，譬如泥土能使清水渾濁，看不清面容，欲界的五欲使內心渾濁就像泥土使水渾濁一樣，『覺觀』擾亂內心就像風吹動水一樣，因為『覺觀』滅除，所以內心得到清凈，沒有『覺』沒有『觀』的禪定產生喜樂，從而進入二禪。
問：
什麼是二禪的相狀？
答：
經中說，滅除所有『覺觀』，無論是好的還是無記的，因為沒有『覺觀』的擾動，內心清凈，就像水澄清平靜沒有風浪，星星月亮和山巒都能清晰地照見一樣，這樣內心清凈，所以叫做賢聖的默然。三禪、四禪雖然也都是默然，但因為二禪是最初獲得這種狀態，所以用『默然』來命名。因為有『覺觀』是語言的因緣，因為這個因緣最初被滅除，所以得名『默然』。禪定產生的喜樂比初禪更加美妙殊勝，初禪的喜樂是從遠離慾望而生，而二禪的喜樂是從初禪的禪定而生。
問：
二禪也離開了初禪的『結使』，為什麼不說『離生』呢？
答：
【English Translation】 English version: It is because of 『Vitarka-Vicara』 (initial and sustained application of thought). Why is that? Because good 『Vitarka-Vicara』 gives rise to attachment, therefore 『Kleshas』 (afflictions) are also called 『Vitarka-Vicara』. When one initially attains the first Dhyana (meditative absorption), there are still residual attachments. Moreover, initially not having attained 『Vitarka-Vicara』, one experiences great joy. Because of this great joy, the mind's concentration is ruined. Because the concentration is ruined, it should be removed first. Furthermore, in order to enter the deeper second Dhyana, 『Vitarka-Vicara』 is removed. This is abandoning a small benefit for a greater benefit, just as abandoning the small pleasures of the desire realm to attain greater bliss.
Question:
Why is it only said that 『Vitarka-Vicara』 should be extinguished, and not the afflictions of the first Dhyana?
Answer:
『Vitarka-Vicara』 is the good 『Vitarka-Vicara』 of the first Dhyana. The love and other emotions of the first Dhyana are also called 『Vitarka-Vicara』. Because bad 『Vitarka-Vicara』 obstructs the path to the second Dhyana, it should be extinguished. Because good 『Vitarka-Vicara』 can cause practitioners to linger and make the mind dwell in pleasure, it should all be extinguished. Repeatedly contemplating, one knows that bad 『Vitarka-Vicara』 is a true thief, and good 『Vitarka-Vicara』, though seemingly kind, is also a thief, because it steals my greater benefit. Therefore, one should strive to extinguish both types of 『Vitarka-Vicara』. The disturbance of 『Vitarka-Vicara』 is like the disturbance of various sounds when a person is exhausted and wants to sleep peacefully. Therefore, after extinguishing this 『Vitarka-Vicara』, the practitioner can seek the second Dhyana. For example, mud can cloud clear water, making it impossible to see one's reflection. The five desires of the desire realm cloud the mind like mud clouds water. 『Vitarka-Vicara』 disturbs the mind like wind moves water. Because 『Vitarka-Vicara』 is extinguished, the inner mind becomes pure, and the joy and bliss of a Dhyana without 『Vitarka』 and 『Vicara』 arises, thereby entering the second Dhyana.
Question:
What are the characteristics of the second Dhyana?
Answer:
The Sutra (scripture) says that all 『Vitarka-Vicara』 should be extinguished, whether good or neutral. Because there is no disturbance of 『Vitarka-Vicara』, the inner mind is pure, like clear and calm water without wind or waves, in which the stars, moon, and mountains can all be clearly reflected. Because the inner mind is pure in this way, it is called the silence of the wise and noble. Although the third and fourth Dhyanas are also silent, the second Dhyana is named 『silence』 because it is the initial attainment of this state. Because 『Vitarka-Vicara』 is the cause of language, the initial extinguishing of this cause is why it is named 『silence』. The joy and bliss arising from this Dhyana are more wonderful and superior to the first Dhyana. The joy and bliss of the first Dhyana arise from detachment from desire, while the joy and bliss of the second Dhyana arise from the Dhyana of the first Dhyana.
Question:
The second Dhyana also departs from the 『Kleshas』 of the first Dhyana, why isn't it said to be 『born from detachment』?
Answer:
曰：
雖復離結，但依定力多故，以定為名。複次言離欲者則離欲界，言離初禪未離色界，是故不名離生，如是等是二禪相。行者既得二禪，更求深定，二禪定有煩惱覆心，所謂愛、慢、邪見、疑等壞破定心，是二禪賊遮三禪門，是故當求斷滅此患以求三禪。
問曰：
若爾者，佛何以故說離喜行捨得入三禪？
答曰：
得二禪大喜，喜心過差心變著喜生諸結使，以是故喜為煩惱之本。又復諸結使無有利益不應生著，喜是悅樂甚為利益滯著難捨，以是故佛說舍喜得入三禪。
問曰：
五欲不凈罪，喜則應當舍，是喜凈妙眾生所樂，云何言舍？
答曰：
先已答生著因緣則是罪門。複次若不捨喜，則不能得上妙功德，以是故舍小得大，有何過也？行者進求三禪，觀喜知患憂苦因緣所可喜樂，無常事變則生憂苦。複次喜為粗樂，今欲舍粗而求細樂，故言離喜更入深定求異定樂。云何三禪相滅喜？舍此妙喜心不悔念，知喜為害，譬如人知婦是羅剎，則能捨離心不悔念，喜為狂惑粗法非妙，第三禪身受樂，世間最樂無有過者，聖所經由，能受能捨無喜之樂，以念巧慧身，則遍受入於三禪。
問曰：
此說一心念慧，初禪二禪何以不說？
答曰：
【現代漢語翻譯】 現代漢語譯本： 答： 即使已經脫離了束縛，但因為依賴於禪定的力量較多，所以用禪定來命名。再者，說『離欲』是指脫離欲界，說『離初禪』卻沒有脫離（此處原文缺失，無法翻譯），因此不稱為『離生』，這些都是二禪的特徵。修行者既然證得了二禪，就應該進一步追求更深的禪定。二禪的禪定中存在煩惱覆蓋內心，例如愛、慢、邪見、疑等，這些會破壞禪定之心，是二禪的盜賊，阻礙通往三禪的道路，因此應當尋求斷滅這些禍患，以求得三禪。 問： 如果這樣，佛陀為什麼說通過捨棄喜的修行，才能進入三禪呢？ 答： 證得二禪時會有很大的喜悅，但喜悅之心過度，心就會變得執著于喜，從而產生各種煩惱。因此，喜是煩惱的根源。而且，各種煩惱都沒有益處，不應該產生執著。喜悅是令人愉悅的，被認為是很有益處的，因此滯留執著于喜悅就難以捨棄。因此，佛陀說捨棄喜悅才能進入三禪。 問： 五欲是不清凈的罪過，喜也應當捨棄嗎？但喜是清凈美妙的，是眾生所喜愛的，為什麼要說捨棄呢？ 答： 之前已經回答過，產生執著的因緣就是罪惡之門。再者，如果不捨棄喜，就不能獲得上妙的功德。因此，捨棄小的才能得到大的，有什麼過錯呢？修行者進一步追求三禪，觀察喜的過患，知道憂愁痛苦的因緣，所喜愛的，都是無常的事物變化，因此會產生憂愁痛苦。再者，喜是粗糙的快樂，現在想要捨棄粗糙的快樂而追求細微的快樂，所以說脫離喜悅，更深入地進入禪定，尋求不同的禪定之樂。三禪的特徵是什麼呢？是滅除喜悅。捨棄這種美妙的喜悅，內心不後悔，知道喜悅是禍害。譬如人知道妻子是羅剎，就能捨棄她，內心不後悔。喜悅是狂亂迷惑的粗糙之法，不是美妙的。第三禪身體感受快樂，是世間最快樂的，沒有超過它的。聖人所經歷的，能感受也能捨棄沒有喜悅的快樂，用正念和智慧，身體就能普遍地感受，從而進入三禪。 問： 這裡說一心正念和智慧，為什麼初禪和二禪沒有說呢？ 答：
【English Translation】 English version: Answer: Even though one has detached from bonds, it is still named after 'dhyana' (定, meditative absorption) because it relies heavily on the power of dhyana. Furthermore, 'detaching from desire' refers to detaching from the desire realm, and 'detaching from the first dhyana' has not yet detached from (missing information in the original text, cannot be translated), therefore it is not called 'detaching from birth'. These are the characteristics of the second dhyana. Once a practitioner attains the second dhyana, they should seek deeper samadhi (深定, profound concentration). In the second dhyana, afflictions cover the mind, such as love, pride, wrong views, doubt, etc., which destroy the mind of samadhi. These are the thieves of the second dhyana, blocking the path to the third dhyana. Therefore, one should seek to extinguish these afflictions in order to attain the third dhyana. Question: If that is the case, why did the Buddha say that one can enter the third dhyana by practicing the abandonment of joy? Answer: When one attains the second dhyana, there is great joy. However, if the mind becomes excessively joyful, it becomes attached to joy, which gives rise to various afflictions. Therefore, joy is the root of afflictions. Moreover, all afflictions are without benefit and should not be clung to. Joy is pleasurable and considered very beneficial, so it is difficult to abandon once one becomes attached to it. Therefore, the Buddha said that one can enter the third dhyana by abandoning joy. Question: The five desires are impure sins, so should joy also be abandoned? But joy is pure and wonderful, and it is what beings delight in, so why should it be abandoned? Answer: I have already answered that the causes and conditions for attachment are the gateway to sin. Furthermore, if one does not abandon joy, one cannot attain superior merits and virtues. Therefore, abandoning the small to gain the great, what fault is there in that? The practitioner further seeks the third dhyana, observing the faults of joy, knowing the causes and conditions of sorrow and suffering. What is liked is impermanent and subject to change, therefore sorrow and suffering arise. Furthermore, joy is a coarse pleasure, and now one wants to abandon coarse pleasure and seek subtle pleasure. Therefore, it is said to detach from joy and enter deeper into dhyana, seeking a different kind of dhyana pleasure. What are the characteristics of the third dhyana? It is the extinction of joy. Abandoning this wonderful joy, the mind does not regret it, knowing that joy is harmful. Just as a person knows that his wife is a Rakshasa (羅剎, a type of demon), he can abandon her without regret. Joy is a deluded and confusing coarse phenomenon, not wonderful. In the third dhyana, the body experiences pleasure, which is the greatest pleasure in the world, there is nothing that surpasses it. It is what the sages experience, able to experience and abandon pleasure without joy. With mindfulness and wisdom, the body can universally experience it, thereby entering the third dhyana. Question: Here it speaks of one-pointed mindfulness and wisdom, why are they not mentioned in the first and second dhyanas? Answer:
第三禪者，身遍受樂心行舍法，不令心著分別好醜，故言一心念慧。複次三禪中有三過：一者心轉細沒、二者心大發動、三者心生迷悶。行者常應一心念此三過，若心沒時，以精進智慧力還令心起，若大發動則應攝止，若心迷悶應唸佛妙法還令心喜，常當守護治此三心，是名一心行樂者入第三禪。
問曰：
如經，第三禪中二時說樂，何等為二樂？
答曰：
前說受樂，后說快樂。
問曰：
有三種樂：受樂、快樂、無惱樂。以何樂故三禪名為第一之樂？
答曰：
三樂上妙皆勝下地，但以受樂第一，說名樂地，究竟盡故；餘二樂者上地猶有，此中不以為名。
問曰：
喜樂無喜樂，有何差別？
答曰：
樂受有二種：一者喜根、二者樂根。喜根喜樂，初禪二禪所攝；樂根無喜樂，三禪所攝。複次欲界初禪樂受，粗者名樂根，細者名為喜根；二禪、三禪樂受，粗者為喜根，細者為樂根。譬如熱極，得清冷水持洗手面，是名為喜；入大涼池舉身沐浴，是名受樂。行者如是，初禪覺觀故樂不遍身，二禪大喜驚故不能遍身，三禪無障礙故樂遍其身，是名差別。複次樂受有四種：欲界六識相應樂，名為喜根亦名樂根；初禪四識相應樂，名為
【現代漢語翻譯】 現代漢語譯本 第三禪的修行者，身體普遍感受到快樂，內心奉行捨棄的法則，不讓心執著于分辨美好和醜陋，所以說要一心專注于智慧。此外，第三禪中有三種過失：一是內心變得過於細微而沉沒，二是內心過於激動而躁動，三是內心產生迷惑和昏沉。修行者應該經常一心想著這三種過失，如果內心沉沒時，用精進的智慧力量使內心重新升起；如果內心過於激動，就應該收攝和止息；如果內心迷惑昏沉，就應該唸誦佛陀的妙法，使內心重新歡喜。要經常守護和治理這三種心，這就是一心修行快樂的人進入第三禪。
問： 如經文所說，在第三禪中有兩次提到『樂』，指的是哪兩種樂？
答： 前面說的是『受樂』，後面說的是『快樂』。
問： 有三種樂：受樂、快樂、無惱樂。因為哪種樂，第三禪被稱為第一之樂？
答： 這三種樂，越往上越微妙，都勝過下層的境界，但因為『受樂』最為殊勝，所以稱為『樂地』，因為它能究竟地達到圓滿。其餘兩種樂，在更高的境界中仍然存在，所以在這裡不以此為名。
問： 『喜樂』和『無喜樂』，有什麼差別？
答： 樂的感受有兩種：一是喜根，二是樂根。喜根是喜樂，為初禪和二禪所包含；樂根是無喜樂，為三禪所包含。此外，欲界和初禪的樂受，粗顯的稱為樂根，細微的稱為喜根；二禪和三禪的樂受，粗顯的稱為喜根，細微的稱為樂根。比如天氣非常炎熱，得到清涼的水洗手洗臉，這叫做『喜』；進入非常涼爽的池塘，全身沐浴，這叫做『受樂』。修行者也是這樣，初禪因為有覺觀，所以快樂不能遍及全身；二禪因為有大喜，容易驚動，所以也不能遍及全身；三禪沒有障礙，所以快樂能遍及全身，這就是差別。此外，樂的感受有四種：欲界的六識相應的樂，稱為喜根，也稱為樂根；初禪的四識相應的樂，稱為
【English Translation】 English version The practitioner of the Third Dhyana (Third Jhana), experiences joy pervading the body and practices the Dharma of equanimity in mind, not allowing the mind to be attached to distinguishing between good and bad. Therefore, it is said to be single-mindedly focused on wisdom. Furthermore, there are three faults in the Third Dhyana: first, the mind becomes too subtle and sinks; second, the mind becomes greatly agitated; and third, the mind becomes confused and dull. The practitioner should always be mindful of these three faults. If the mind sinks, use the power of diligent wisdom to revive the mind. If it becomes greatly agitated, then restrain and stop it. If the mind is confused and dull, then contemplate the Buddha's (Buddha - the awakened one) wonderful Dharma (Dharma - the teachings of the Buddha) to bring joy back to the mind. Always guard and treat these three states of mind. This is called the practitioner of single-minded joy entering the Third Dhyana.
Question: As stated in the Sutra (Sutra - a discourse of the Buddha), joy is mentioned twice in the Third Dhyana. What are these two joys?
Answer: The first is 'experiencing joy' (受樂, shou le), and the second is 'joyful' (快樂, kuai le).
Question: There are three kinds of joy: experiencing joy, joyful, and unperturbed joy. Why is the Third Dhyana called the foremost joy because of which joy?
Answer: These three joys become more subtle as one ascends, surpassing the lower realms. However, because 'experiencing joy' is the most excellent, it is called the 'land of joy' because it can ultimately reach perfection. The other two joys still exist in higher realms, so they are not named after them here.
Question: What is the difference between 'joyful joy' (喜樂, xi le) and 'joy without joy' (無喜樂, wu xi le)?
Answer: There are two kinds of joyful feelings: first, the root of joy (喜根, xi gen); second, the root of pleasure (樂根, le gen). The root of joy is joyful joy, which is included in the First and Second Dhyanas. The root of pleasure is joy without joy, which is included in the Third Dhyana. Furthermore, in the Desire Realm (欲界, Yu Jie) and the First Dhyana, the coarser joyful feelings are called the root of pleasure, and the finer ones are called the root of joy. In the Second and Third Dhyanas, the coarser joyful feelings are called the root of joy, and the finer ones are called the root of pleasure. For example, when the weather is extremely hot, getting cool water to wash your hands and face is called 'joy'. Entering a very cool pond and bathing the whole body is called 'experiencing joy'. It is the same for the practitioner. In the First Dhyana, because of initial and sustained thought (覺觀, jue guan), joy cannot pervade the whole body. In the Second Dhyana, because of great joy, it is easy to be startled, so it cannot pervade the whole body either. In the Third Dhyana, there are no obstacles, so joy can pervade the whole body. This is the difference. Furthermore, there are four kinds of joyful feelings: the joy corresponding to the six consciousnesses in the Desire Realm is called the root of joy and also the root of pleasure; the joy corresponding to the four consciousnesses in the First Dhyana is called
樂根亦名喜根；二禪意識相應樂受名為喜根；三禪離喜故，意識相應樂受，名為樂根。行者既得三禪，知上三樂，一心守護常恐畏忘失，則為是惱；是故樂復為患，當求離樂。譬如人求富貴之樂，求時既苦，得時無厭則復為苦，得已守護亦復為苦。有人以求樂為苦故舍，或有得樂無厭覺苦故舍，或有既得守護為苦故舍。行者患樂亦如是，求初禪樂，以覺觀惱亂故舍，二禪大喜動故舍，三禪知樂無常難守故舍，以是故，當舍此樂求於四禪安隱之地。
問曰：
行者依禪定樂舍于欲樂，今依何等而舍禪樂？若舍禪樂得何利益？
答曰：
行者依于涅槃樂能捨禪樂，得三利故，所謂羅漢、辟支佛、佛道，是故舍禪定樂，行於四禪安隱快樂，以三乘道隨意而入涅槃。
問曰：
云何知是第四禪相？
答曰：
如佛說四禪相，若比丘斷樂斷苦先滅憂喜，不苦不樂護念清凈入第四禪。
問曰：
斷三禪樂應爾，離欲時已斷苦，今何故復言斷苦？
答曰：
有人言，斷有二種：一別相斷、二總相斷，如須陀洹，以道比智總斷一切見諦結使。是事不然。何以故？佛說斷苦斷樂先滅憂喜，若欲界苦，應說先斷苦憂喜，而不說者，以是故知非欲界苦；以三禪樂
【現代漢語翻譯】 現代漢語譯本 樂根也叫做喜根（指與喜悅感受相應的根源）；二禪中與意識相應的快樂感受稱為喜根；三禪因為已經離開了喜悅，所以與意識相應的快樂感受，稱為樂根。修行者如果已經證得了三禪，知道以上三種快樂，一心守護，常常恐怕會忘失，這反而會成為一種煩惱；因此，快樂也會成為一種禍患，應當尋求脫離快樂。譬如有人追求富貴之樂，追求的時候已經很辛苦，得到的時候沒有滿足，又會變成痛苦，得到之後守護它也很痛苦。有人因為追求快樂而感到痛苦所以捨棄，或者有人得到快樂沒有滿足而覺悟到痛苦所以捨棄，或者有人得到快樂后因為守護它而感到痛苦所以捨棄。修行者厭患快樂也是這樣，追求初禪的快樂，因為覺觀的惱亂而捨棄，二禪的大喜因為動搖而捨棄，三禪知道快樂無常難以守護而捨棄，因此，應當捨棄這種快樂，尋求四禪的安穩之地。
問： 修行者依靠禪定的快樂捨棄了慾望的快樂，現在依靠什麼來捨棄禪定的快樂？如果捨棄禪定的快樂能得到什麼利益？
答： 修行者依靠涅槃（佛教追求的最終解脫境界）的快樂能夠捨棄禪定的快樂，因為能得到三種利益，也就是阿羅漢（斷絕一切煩惱，達到涅槃境界的聖人）、辟支佛（不依師教，自己覺悟的聖人）、佛道（成佛的道路），所以捨棄禪定的快樂，修行四禪的安穩快樂，通過三乘道（聲聞乘、緣覺乘、菩薩乘）隨意進入涅槃。
問： 如何知道這是第四禪的境界？
答： 如佛所說四禪的境界，如果比丘斷絕了快樂，斷絕了痛苦，先滅除了憂愁和喜悅，不苦不樂，保持正念和清凈，進入第四禪。
問： 斷絕三禪的快樂應該是這樣，但（修行者）在脫離慾望的時候已經斷絕了痛苦，現在為什麼又說斷絕痛苦？
答： 有人說，斷絕有兩種：一種是分別斷絕，一種是總相斷絕，如同須陀洹（佛教修行中的初果聖人），用道比智總斷一切見諦結使（導致輪迴的煩惱）。這種說法是不對的。為什麼呢？佛說斷絕痛苦，斷絕快樂，先滅除憂愁和喜悅，如果是欲界的痛苦，應該說先斷絕痛苦、憂愁和喜悅，但佛沒有這樣說，因此知道不是欲界的痛苦；因為三禪的快樂。
【English Translation】 English version The root of joy is also called the root of delight; the joyful feeling corresponding to consciousness in the second Dhyana (second level of meditative absorption) is called the root of delight; the joyful feeling corresponding to consciousness in the third Dhyana, because it has departed from delight, is called the root of joy. If a practitioner has attained the third Dhyana and knows the above three kinds of joy, guarding them with all his heart, constantly fearing that he will forget and lose them, this will become a vexation; therefore, joy can also become a trouble, and one should seek to be free from joy. For example, a person seeks the joy of wealth and honor; the seeking is already painful, and when he obtains it, he is never satisfied, which again becomes painful; guarding it after obtaining it is also painful. Some people abandon it because seeking joy is painful, or some abandon it because they obtain joy without satisfaction and realize the pain, or some abandon it because guarding it after obtaining it is painful. The practitioner's aversion to joy is also like this; he seeks the joy of the first Dhyana, but abandons it because of the disturbance of perception and thought; he abandons the great delight of the second Dhyana because of its agitation; he abandons the third Dhyana because he knows that joy is impermanent and difficult to guard. Therefore, one should abandon this joy and seek the peaceful abode of the fourth Dhyana.
Question: The practitioner relies on the joy of Samadhi (meditative state) to abandon the joy of desire; now, on what does he rely to abandon the joy of Samadhi? If he abandons the joy of Samadhi, what benefits will he obtain?
Answer: The practitioner relies on the joy of Nirvana (the ultimate state of liberation in Buddhism) to abandon the joy of Samadhi, because he can obtain three benefits, namely Arhat (a perfected being who has attained Nirvana), Pratyekabuddha (a solitary enlightened being), and the path of Buddhahood (the path to becoming a Buddha). Therefore, he abandons the joy of Samadhi, practices the peaceful joy of the four Dhyanas, and enters Nirvana at will through the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).
Question: How does one know that this is the state of the fourth Dhyana?
Answer: As the Buddha said about the characteristics of the four Dhyanas, if a Bhikshu (Buddhist monk) has cut off joy, cut off suffering, and first extinguished sorrow and delight, he enters the fourth Dhyana with neither suffering nor joy, guarding mindfulness and purity.
Question: It should be so to cut off the joy of the third Dhyana, but when (the practitioner) detached from desire, he had already cut off suffering, why does he say again now to cut off suffering?
Answer: Some say that there are two kinds of cutting off: one is cutting off separately, and the other is cutting off totally, like a Srotapanna (a stream-enterer, the first stage of enlightenment in Buddhism), who uses the wisdom of the path to totally cut off all the fetters of the views of truth (afflictions that cause rebirth). This statement is not correct. Why? The Buddha said to cut off suffering, to cut off joy, and first to extinguish sorrow and delight. If it were the suffering of the desire realm, it should be said to first cut off suffering, sorrow, and delight, but the Buddha did not say so, therefore we know that it is not the suffering of the desire realm; because of the joy of the third Dhyana.
無常相故則能生苦，是故說斷苦。又如佛說，樂受時當觀是苦，於三禪樂生時，住時為樂滅時為苦，以是故言斷樂斷苦。先滅憂喜者，欲界中憂，初二禪喜者。
問曰：
欲界中有苦有憂，離欲時滅，何以但說斷憂，不說斷苦？
答曰：
離欲時雖斷二事，憂根不復成就，苦根成就，以成就故不得言滅。
問曰：
若三禪中樂，生住時樂、滅時為苦，今說初禪二禪中喜，何獨不爾？
答曰：
佛經所說，離三禪時，斷樂斷苦無滅憂喜，初禪二禪不作是說。
問曰：
佛何因緣不作是說？
答曰：
三禪中樂，於三界中受樂最妙，心所著處，以其著故無常生苦，以喜粗故不能遍身，雖復有失不大生憂，以是故佛經不說也。不苦不樂者，第四禪中雖有不苦不樂受，舍者舍三禪樂，行不苦不樂受不憶不悔。念清凈者，以滅憂喜苦樂四事故念清凈。
問曰：
上三禪中不說清凈，此中何以獨說？
答曰：
初禪覺觀亂故，念不清凈，譬如露地風中然燈，雖有脂炷，以風吹故明不得照；二禪中雖一識攝，以喜大發故定心散亂，是故不名念清凈；三禪中著樂心多，亂此禪定故不說念清凈；四禪中都無此事故言念清凈。複次下
【現代漢語翻譯】 現代漢語譯本 因為無常的緣故，所以會產生痛苦，因此說要斷除痛苦。又如佛所說，感受快樂時應當觀察到其中也包含著痛苦，在第三禪的快樂生起時、持續時是快樂，滅去時就是痛苦，因此才說要斷除快樂和痛苦。先滅除憂愁和喜悅，指的是欲界中的憂愁，以及初禪和二禪中的喜悅。
問： 欲界中有痛苦和憂愁，在脫離慾望時都會滅除，為什麼只說斷除憂愁，而不說斷除斷除痛苦呢？
答： 脫離慾望時雖然斷除了這兩件事，但憂愁的根源不會再產生，而痛苦的根源仍然會產生，因為痛苦的根源仍然存在，所以不能說滅除。
問： 如果三禪中的快樂，在生起時和持續時是快樂，滅去時就是痛苦，現在說初禪和二禪中的喜悅，為什麼不是這樣呢？
答： 佛經上說，脫離三禪時，斷除快樂和痛苦，沒有滅除憂愁和喜悅的說法，而初禪和二禪沒有這樣的說法。
問： 佛陀因為什麼緣故沒有這樣說呢？
答： 三禪中的快樂，在三界中是最美妙的快樂，心容易執著於此。因為執著的緣故，無常就會帶來痛苦。而喜悅比較粗淺，不能遍及全身，即使失去喜悅也不會產生很大的憂愁，因此佛經上沒有這樣說。『不苦不樂』，指的是第四禪中雖然有不苦不樂的感受，『舍』指的是捨棄三禪的快樂，修行不苦不樂的感受，不回憶也不後悔。『念清凈』，是因為滅除了憂愁、喜悅、痛苦、快樂這四件事，所以念頭清凈。
問： 上面的三禪中沒有說清凈，為什麼這裡單獨說清凈呢？
答： 初禪因為覺和觀的擾亂，所以念頭不清凈，就像在露天有風的地方點燈，即使有燈油和燈芯，因為風吹的緣故，燈光也無法照亮；二禪中雖然一心專注於一處，但因為喜悅過於強烈，導致禪定之心散亂，因此不稱爲念清凈；三禪中執著于快樂的心很重，擾亂了這個禪定，所以不說念清凈；第四禪中完全沒有這些事，所以說念清凈。再者，下文...
【English Translation】 English version Because of impermanence, suffering arises; therefore, it is said to eliminate suffering. Furthermore, as the Buddha said, when experiencing pleasure, one should observe that it also contains suffering. In the third Dhyana (meditative state) when pleasure arises, remains, it is pleasure; when it ceases, it is suffering. Therefore, it is said to eliminate pleasure and eliminate suffering. First, eliminating sorrow and joy refers to sorrow in the desire realm (Kāmadhātu), and joy in the first and second Dhyanas.
Question: In the desire realm, there are both suffering and sorrow, which are eliminated upon detachment from desire. Why is it only said to eliminate sorrow and not to eliminate suffering?
Answer: Although both are eliminated upon detachment from desire, the root of sorrow no longer arises, while the root of suffering still arises. Because the root of suffering still exists, it cannot be said to be eliminated.
Question: If the pleasure in the third Dhyana is pleasure when it arises and remains, and suffering when it ceases, why is it not the same for the joy in the first and second Dhyanas?
Answer: The sutras state that upon detachment from the third Dhyana, pleasure and suffering are eliminated, but there is no mention of eliminating sorrow and joy. This is not said of the first and second Dhyanas.
Question: For what reason did the Buddha not say this?
Answer: The pleasure in the third Dhyana is the most exquisite pleasure in the three realms (Trailokya), and the mind easily becomes attached to it. Because of this attachment, impermanence brings suffering. Joy, being coarser, cannot pervade the entire body, and even if it is lost, it does not cause great sorrow. Therefore, the sutras do not say this. 'Neither suffering nor pleasure' refers to the state in the fourth Dhyana, where although there is neither suffering nor pleasure, 'abandonment' refers to abandoning the pleasure of the third Dhyana, practicing neither suffering nor pleasure, without recollection or regret. 'Purity of mindfulness' is because sorrow, joy, suffering, and pleasure have been eliminated, thus mindfulness is pure.
Question: Why is purity not mentioned in the upper three Dhyanas, but only here?
Answer: In the first Dhyana, mindfulness is impure due to the disturbance of initial application (Vitarka) and sustained application (Vicara), like a lamp lit in an open field in the wind. Although there is oil and a wick, the light cannot shine because of the wind. In the second Dhyana, although the mind is focused on one object, the joy is too intense, causing the mind of concentration to scatter, therefore it is not called purity of mindfulness. In the third Dhyana, attachment to pleasure is strong, disturbing this Dhyana, so purity of mindfulness is not mentioned. In the fourth Dhyana, none of these disturbances exist, therefore it is said to be purity of mindfulness. Furthermore, the following...
地雖有定心，出入息故令心難攝，是中無出入息故心則易攝，易攝故念清凈。複次第四禪名為真禪，餘三禪者方便階梯，是第四禪譬如山頂，餘三禪定如上山道，是故第四禪，佛說為不動處，無有定所動處故，有名安隱調順之處，是第四禪相。譬如善御調馬隨意所至，行者得此第四禪，欲行四無量心隨意易得，欲修四念處修之則易，欲得四諦疾得不難，欲入四無色定易可得入，欲得六通求之亦易。何以故？第四禪中不苦不樂，舍念清凈調柔隨意，如佛說喻，金師調金洋煉如法，隨意作器無不成就。
問曰：
行者云何得慈心無量？
答曰：
行者依四禪已，念一城眾生愿令得樂，如是一國土、一閻浮提四天下、小千國土、二千國土、三千大千國土，乃至十方恒河沙等無量無邊眾生，慈心遍覆皆愿得樂。譬如水劫盡時消水火珠滅不復現，大海龍王心大發動，從念生水出海盈漫，及天澍雨遍滿天下，是時天地瀰漫無不充溢。行者亦爾，以大慈水滅瞋恚，消慈火珠，慈水發溢漸漸廣大，遍至無量無邊眾生，悉蒙潤澤常出不斷，或聽說法增益慈心，譬如大雨無不周普，行者慈念眾生，令得世間清凈之樂，亦以所得禪定快樂持與眾生，亦以涅槃苦盡之樂乃至諸佛第一實樂，愿與眾生，以慈力故，悉見十
【現代漢語翻譯】 現代漢語譯本： 雖然地有其堅定的本質，但因為有出入息（呼吸）的緣故，所以心難以攝持。如果其中沒有出入息，心就容易攝持，容易攝持的緣故，念頭就清凈。再者，第四禪被稱為真禪，其餘的三禪只是方便的階梯。這第四禪就像山頂，其餘的三禪定就像上山的路。因此，第四禪被佛陀說為不動之處，因為沒有固定的動搖之處，所以被稱為安穩調順之處，這就是第四禪的特徵。譬如善於駕馭的人調馴馬匹，可以隨意到達任何地方，修行者得到這第四禪，想要修四無量心（慈、悲、喜、舍）就能隨意輕易得到，想要修四念處（身念處、受念處、心念處、法念處）修習起來就容易，想要證得四諦（苦、集、滅、道）很快就能證得，想要進入四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）也很容易進入，想要得到六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）求取也很容易。為什麼呢？因為在第四禪中沒有苦也沒有樂，舍念清凈調柔隨順，就像佛陀所說的比喻，金匠調煉黃金，如法地熔化錘鍊，隨意製作器物沒有不成功的。
問： 修行者如何才能得到慈心無量？
答： 修行者依靠四禪之後，念及一座城市的所有眾生，希望他們得到快樂。像這樣，一個國土、一個閻浮提（Jambudvipa，南贍部洲，我們所居住的這個世界）、四天下（四大部洲）、小千國土、二千國土、三千大千國土，乃至十方恒河沙數等無量無邊的眾生，以慈心普遍覆蓋，都希望他們得到快樂。譬如水劫（世界毀滅時由水災毀滅的時期）結束時，消水的火珠熄滅不再顯現，大海龍王心大發動，從念頭生出水，從海中涌出充滿，以及天降大雨遍滿天下，這時天地瀰漫沒有不充滿的。修行者也像這樣，以大慈悲的水熄滅瞋恚，消滅慈悲的火珠，慈悲的水涌出漸漸廣大，遍及無量無邊的眾生，都蒙受潤澤常出不斷，或者聽聞說法增益慈心，譬如大雨無不周遍，修行者以慈念眾生，令他們得到世間清凈的快樂，也以所得的禪定快樂給予眾生，也以涅槃（Nirvana，寂滅）苦盡的快樂乃至諸佛第一真實的快樂，希望給予眾生，以慈悲的力量，全部看見十方。
【English Translation】 English version: Although the earth has a fixed nature, the mind is difficult to control because of incoming and outgoing breaths (respiration). If there is no incoming and outgoing breath, the mind is easily controlled. Because it is easily controlled, thoughts become pure. Furthermore, the Fourth Dhyana (meditative state) is called the True Dhyana, while the other three Dhyanas are merely convenient steps. This Fourth Dhyana is like a mountain peak, and the other three Dhyanas are like the path up the mountain. Therefore, the Fourth Dhyana is said by the Buddha to be an immovable place, because there is no fixed place of movement. Thus, it is known as a place of peace, tranquility, and harmony. This is the characteristic of the Fourth Dhyana. Just as a skilled charioteer trains horses to go wherever they please, a practitioner who attains this Fourth Dhyana can easily attain the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) at will. If they wish to cultivate the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena), it is easy to cultivate them. If they wish to attain the Four Noble Truths (suffering, origin, cessation, and path), it is not difficult to attain them quickly. If they wish to enter the Four Formless Realms (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), it is easy to enter them. If they wish to attain the Six Supernormal Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), it is also easy to seek them. Why? Because in the Fourth Dhyana, there is neither suffering nor joy, and the mind is pure, tranquil, and compliant. It is like the Buddha's analogy: a goldsmith refines gold, melting and hammering it according to the proper method, and can make any vessel at will without fail.
Question: How can a practitioner attain immeasurable loving-kindness?
Answer: After relying on the Four Dhyanas, the practitioner contemplates all beings in a city, wishing them happiness. In this way, they extend their loving-kindness to a country, Jambudvipa (the continent where we live), the Four Continents, a small chiliocosm, a double chiliocosm, a triple chiliocosm, and even to countless beings in the ten directions, as numerous as the sands of the Ganges River. Their loving-kindness universally covers all beings, wishing them all happiness. It is like when the water kalpa (period of destruction by water) ends, the water-extinguishing fire pearl disappears and no longer appears. The Dragon King of the Great Ocean greatly stirs his mind, and water arises from his thoughts, overflowing from the ocean and filling everything, and the heavens pour down rain, filling the entire world. At this time, heaven and earth are filled without exception. The practitioner is also like this, using the water of great compassion to extinguish anger, extinguishing the fire pearl of loving-kindness. The water of compassion overflows and gradually expands, reaching countless beings, all of whom are moistened and constantly nourished. Or, by listening to the Dharma, they increase their loving-kindness, just as the great rain is universally beneficial. The practitioner, with loving thoughts for beings, causes them to attain the pure happiness of the world, and also gives the happiness of the attained Dhyana to beings, and also wishes to give the happiness of Nirvana (extinction of suffering) and even the supreme, true happiness of all Buddhas to beings. By the power of loving-kindness, they see all ten directions.
方六道眾生無不受樂。
問曰：
如阿毗曇說，何等是慈三昧，觀一切眾生悉見受樂？又經中說慈心三昧，遍滿十方皆見受樂，云何但言愿令眾生得樂？
答曰：
初習慈心願令得樂，深入慈心三昧已，悉見眾生無不受樂。如鉆燧出火，初然細軟乾草，火勢轉大濕木山林一時俱然；慈亦如是，初入觀時，見人受樂愿與苦者，慈力轉成悉見得樂。
問曰：
眾生實無得者，云何皆見得樂而不顛倒？
答曰：
定有二種：一者觀諸法實相、二者觀法利用。譬如真珠師，一者善知珠相貴賤好醜，二者善能治用。或有知相而不能用，或有治用而不知相，或有知相亦能治用。行者如是，賢聖未離欲者，能觀法相四真諦等而不能用，不行四無量故，如凡夫離欲行諸功德，能有利用生四無量心，不能觀實相故；如俱解脫阿羅漢等，能觀實相，具禪定故生四無量。四無量者得解之法，以利用故非為顛倒。複次佛法之實無有眾生，云何觀苦者為實，樂者為倒？所謂顛倒，無眾生中而著我相，若常若無常，若邊若無邊等，是為顛倒。行慈之人知眾生假名，如輪等和合名之為車，是故行者，慈心清凈則非顛倒。複次若無眾生以為實者，眾生受樂應是顛倒，而有眾生無眾生皆為是邊，不應但
【現代漢語翻譯】 現代漢語譯本 十方六道的所有眾生沒有不感到快樂的。
問：
正如《阿毗曇》所說，什麼是慈三昧（Cī-samādhi，compassionate concentration），能觀見一切眾生都感受到快樂？ 還有經書中說，慈心三昧（Citta-samādhi，concentration of loving-kindness）遍滿十方，都能見到眾生感受到快樂，為什麼只說愿眾生得到快樂呢？
答：
最初修習慈心時，發願希望眾生得到快樂；深入慈心三昧之後，就能看到所有眾生沒有不感到快樂的。 就像鉆木取火，最初點燃細軟的乾草，火勢逐漸增大，最終濕木和山林都能同時燃燒起來；慈心也是這樣，最初進入觀想時，見到有人受苦，希望他們得到快樂，隨著慈悲的力量增長，就能看到所有眾生都得到了快樂。
問：
眾生實際上並沒有真正得到什麼，為什麼能看到他們都得到了快樂，而不是顛倒的呢？
答：
禪定有兩種：一種是觀察諸法實相，一種是觀察法的利用。 譬如鑑定珍珠的工匠，一種是善於辨別珍珠的品相、貴賤、好壞，一種是善於加工利用。 有的懂得辨別品相卻不善於利用，有的善於加工利用卻不懂得辨別品相，有的既懂得辨別品相又善於加工利用。 修行者也是這樣，尚未斷除慾望的賢聖，能夠觀察法相，例如四真諦（catvāri-ārya-satyāni，Four Noble Truths）等，卻不能加以利用，因為沒有修習四無量心（catasro-apramāṇāḥ，Four Immeasurables）；如同凡夫斷除慾望后修行各種功德，能夠加以利用，生起四無量心，卻不能觀察實相；如同俱解脫阿羅漢（ubhayato-vimukta-arhat，an Arhat liberated in both ways）等，既能觀察實相，又具備禪定，因此能生起四無量心。 四無量心是獲得解脫的方法，因為能夠加以利用，所以不是顛倒。 此外，佛法的實相中沒有眾生，怎麼能說觀察到苦難的眾生是真實的，而觀察到快樂的眾生是顛倒的呢？ 所謂的顛倒，是指在沒有眾生的實相中，卻執著於我相（ātman，self），或者執著于常、無常，或者執著于有邊、無邊等等，這才是顛倒。 修行慈心的人知道眾生只是假名，就像輪子等組合在一起才稱之為車，因此修行者慈心清凈，就不是顛倒。 此外，如果沒有眾生這個實體，那麼眾生感受到快樂就應該是顛倒的，但是認為有眾生和認為沒有眾生都是一種邊見，不應該只
【English Translation】 English version All beings in the six realms are without exception enjoying happiness.
Question:
As the Abhidhamma (collection of Buddhist scriptures) says, what is the Cī-samādhi (慈三昧, compassionate concentration), that one can observe all beings as seeing them enjoying happiness? Also, the sutras say that the Citta-samādhi (慈心三昧, concentration of loving-kindness) pervades the ten directions, and one can see all beings enjoying happiness. Why do you only say 'May all beings attain happiness'?
Answer:
Initially, when practicing loving-kindness, one wishes that beings may attain happiness. Having deeply entered the Citta-samādhi (慈心三昧, concentration of loving-kindness), one sees that all beings are without exception enjoying happiness. It is like drilling wood to produce fire; initially, it ignites the fine, soft, dry grass, and as the fire grows stronger, it simultaneously ignites the damp wood and the mountain forests. Loving-kindness is also like this: when first entering contemplation, one sees people suffering and wishes to give them happiness; as the power of loving-kindness increases, one sees that all have attained happiness.
Question:
Beings do not actually obtain anything, so how can one see that they have all attained happiness without being deluded?
Answer:
There are two types of samādhi (concentration): one is to observe the true nature of all dharmas (laws, phenomena), and the other is to observe the utilization of dharmas. For example, a pearl appraiser, one is skilled at knowing the appearance of pearls, their value, quality, and flaws, and the other is skilled at processing and utilizing them. Some know the appearance but cannot utilize them, some can process and utilize them but do not know the appearance, and some know the appearance and can also process and utilize them. Practitioners are like this: sages who have not yet detached from desire can observe the characteristics of dharmas, such as the Four Noble Truths (catvāri-ārya-satyāni), but cannot utilize them because they do not practice the Four Immeasurables (catasro-apramāṇāḥ); like ordinary people who, having detached from desire, practice various merits, they can utilize them and generate the Four Immeasurables, but cannot observe the true nature; like the Ubhayato-vimukta-arhat (俱解脫阿羅漢, an Arhat liberated in both ways) and others, they can observe the true nature and, possessing samādhi (concentration), generate the Four Immeasurables. The Four Immeasurables are the method for attaining liberation, and because they can be utilized, they are not deluded. Furthermore, in the reality of the Buddha's teachings, there are no beings. How can observing suffering beings be considered real, while observing happy beings be considered deluded? What is called delusion is, in the absence of beings, clinging to the notion of self (ātman), or to permanence, impermanence, or to finite, infinite, etc. This is delusion. Those who practice loving-kindness know that beings are merely provisional names, like wheels and other parts combined are called a 'cart.' Therefore, when a practitioner's loving-kindness is pure, it is not delusion. Furthermore, if there were no real beings, then beings experiencing happiness should be a delusion, but believing in the existence or non-existence of beings are both extremes, and one should not only
有眾生以為顛倒。複次慈三昧力故，行者皆見眾生無不得樂如一切入觀，禪定力故於緣境界轉青作赤，何況眾生皆有樂相而不見也？如貴賤貧富禽獸之屬，各自有樂互相憐愍，貴者之患貧者所無，貧者之患貴者所無。
問曰：
余道可爾，地獄云何？
答曰：
地獄眾生亦有樂分，遠見刀山灰河，皆謂林水而生樂想，見樹上女人亦生樂想，又我心顛倒故愛樂其身，若欲殺時逃避啼哭、請求獄卒愿見放舍，若語赦汝，得脫此苦心亦可樂，如是之等皆有樂分。又復神通力故，行慈之心種種教化令眾生得樂，或隨所有而能與之，及身口行助成利益，如諸佛菩薩深心愛念壞諸惡趣，實令眾生得種種樂，以是故不但願與，亦實令得樂。
問曰：
行慈者得何功德？
答曰：
行慈者諸惡不能加，如好守備外賊不害，若欲惱害反自受患。如人以掌拍矛，掌自傷壞矛無所害。五種邪語不能壞心，五種者：一妄語說過、二惡口說過、三不時說過、四噁心說過、五不利益說過。譬如大地不可破壞，種種瞋惱讒謗等不能毀也。譬如虛空不受加害，心智柔軟猶若天衣。複次行者入慈，虎狼毒獸蛇蚖之屬皆不能害，如入牢城無能傷害，得如是等無量功德。
問曰：
慈德如是，
【現代漢語翻譯】 現代漢語譯本：有些眾生認為這是顛倒的。此外，由於慈三昧（Ci-sanmei，loving-kindness concentration）的力量，修行者都能看到眾生沒有不得快樂的，就像一切入觀（yiqie ru guan，entering into the perception of all things）一樣。由於禪定（chan ding，meditative concentration）的力量，對於所緣的境界能使青色轉變為赤色，更何況眾生本來就有快樂的表象卻看不見呢？比如貴賤貧富以及禽獸之類，各自有自己的快樂，互相憐憫。尊貴的人有貧窮的人所沒有的憂患，貧窮的人有尊貴的人所沒有的憂患。
問：
其他道可以這樣說，地獄（diyu，hell）的情況又如何呢？
答：
地獄的眾生也有快樂的部分。遠遠地看到刀山（dao shan，mountain of knives）灰河（hui he，river of ashes），都認為是樹林和水而產生快樂的想法。看到樹上的女人也產生快樂的想法。而且，因為我的心顛倒，所以愛戀自己的身體，如果想要殺害時，就會逃避啼哭，請求獄卒（yuzu，hell guard）希望被釋放。如果告訴他說赦免你，可以脫離這種痛苦，內心也會感到快樂。像這些等等都有快樂的部分。而且，憑藉神通（shentong，supernatural power）的力量，以慈悲之心種種教化，使眾生得到快樂，或者隨其所有而能給予，以及身口行為上幫助成就利益。就像諸佛菩薩（zhufopusa，all Buddhas and Bodhisattvas）以深切的愛念來摧毀各種惡趣（equ，evil realms），真實地使眾生得到種種快樂。因此，不僅僅是希望給予快樂，而且確實使他們得到快樂。
問：
修行慈心的人能得到什麼功德（gongde，merit）？
答：
修行慈心的人，各種邪惡都不能加害於他，就像有好的守備，外來的盜賊不能侵害一樣。如果想要惱害他，反而會自己遭受禍患。就像人用手掌拍打矛，手掌自己受傷損壞，而矛卻毫髮無損。五種邪語不能擾亂他的心。五種邪語是：一、妄語（wangyu，false speech）說錯話，二、惡口（ekou，harsh speech）說錯話，三、不適時（bu shishi，untimely speech）說錯話，四、噁心（exin，malicious speech）說錯話，五、無利益（wu yili，unbeneficial speech）說錯話。譬如大地不可破壞，各種嗔惱、讒謗等等都不能毀壞他。譬如虛空不受加害，他的心智柔軟就像天衣一樣。此外，修行者進入慈心，虎狼毒獸蛇蚖之類都不能加害，就像進入牢固的城池，沒有人能夠傷害一樣，能得到像這樣等等無量的功德。
問：
慈悲的功德是這樣的，
【English Translation】 English version: Some beings perceive this as inverted. Furthermore, due to the power of Ci-sanmei (慈三昧, loving-kindness concentration), practitioners can see that all beings invariably attain happiness, just like in the contemplation of 'entering into the perception of all things' (一切入觀, yiqie ru guan). Due to the power of Chan ding (禪定, meditative concentration), one can transform the color of an object from blue to red, let alone the fact that beings inherently possess the appearance of happiness, yet it remains unseen. For example, the noble and the lowly, the rich and the poor, and even birds and beasts, each have their own happiness and show compassion to one another. The noble have worries that the poor do not, and the poor have worries that the noble do not.
Question:
Other realms may be so, but what about hell (地獄, diyu)?
Answer:
Beings in hell also have their share of happiness. From afar, they see the Dao Shan (刀山, mountain of knives) and Hui He (灰河, river of ashes) and perceive them as forests and water, thus generating thoughts of joy. They also generate thoughts of joy when they see women on trees. Moreover, because my mind is inverted, I am attached to my body. When someone tries to kill me, I flee, cry, and beg the hell guards (獄卒, yuzu) to release me. If told that I am pardoned and can escape this suffering, my heart will also feel joy. Such beings all have their share of happiness. Furthermore, through the power of supernatural abilities (神通, shentong), with a heart of loving-kindness, one teaches and transforms beings in various ways, enabling them to attain happiness. One can give them whatever they need and assist them through actions of body, speech, and mind, thus helping them achieve benefits. Just like all Buddhas and Bodhisattvas (諸佛菩薩, zhufopusa) deeply cherish and destroy all evil realms (惡趣, equ), truly enabling beings to attain various forms of happiness. Therefore, it is not just wishing to give happiness, but actually enabling them to attain happiness.
Question:
What merits (功德, gongde) does one obtain by practicing loving-kindness?
Answer:
Those who practice loving-kindness cannot be harmed by evil, just as a well-guarded fortress cannot be harmed by external thieves. If one tries to harm them, they will suffer the consequences themselves. It is like striking a spear with the palm of one's hand; the palm is injured, but the spear is unharmed. Five kinds of wrong speech cannot corrupt their mind. The five kinds are: 1. False speech (妄語, wangyu) spoken wrongly, 2. Harsh speech (惡口, ekou) spoken wrongly, 3. Untimely speech (不時, bu shishi) spoken wrongly, 4. Malicious speech (惡心, exin) spoken wrongly, 5. Unbeneficial speech (無利益, wu yili) spoken wrongly. Just as the earth cannot be destroyed, various forms of anger, slander, and so on cannot destroy them. Just as space cannot be harmed, their wisdom is as soft as heavenly garments. Furthermore, when practitioners enter into loving-kindness, tigers, wolves, poisonous beasts, snakes, and vipers cannot harm them, just as entering a secure city, no one can harm them. They obtain such immeasurable merits.
Question:
The merit of loving-kindness is such,
何者名慈法？
答曰：
愛念眾生皆見受樂，是心相應法行陰所攝名為慈法，或色界系或不繫，心數法、心共生、隨心行、非色法、非是業、業相應、業共生、隨業行、非報生，是應修、得修、行修，應證、身證、慧證，或思惟斷或不斷，或有覺有觀，或無覺有觀，或無覺無觀，或有喜或無喜，或有出入息或無出入息，或賢聖或凡夫，或樂受相應，或不苦不樂受相應，非道品先緣相後緣法，在四禪亦餘地，緣無量眾生故名為無量。清凈故、慈念故、憐愍利益故，名為梵行梵乘，能到梵世名為梵道，是過去諸佛常所行道。
問曰：
云何修習慈心？
答曰：
若行者作是念：「我除剃鬚發，不在飾好破憍慢相，若稱此者宜應行慈；今著染衣，當應行慈令心不染，食他之食不虛受施。如經所說，若有比丘，漸修慈心則隨佛教，如是不虛食人信施。」複次若出家若在家行者作是念：「慈心力故，于惡世中安隱無患，于破法眾中獨隨法行，于熱煩惱令心清冷，如近聚落有清涼池。」複次行慈力故，怨家毒害不能復害，如著革屣刺不能傷，行者處於欲界，多瞋怒害，斗諍怨毒種種諸害，慈心力故無能傷損，譬如力士著金剛鎧執持利器，雖入大陣不能傷壞。複次是慈能利益，利益三種人，凡
【現代漢語翻譯】 現代漢語譯本
何者名為慈法？ 回答說： 愛念一切眾生，希望他們都能感受到快樂，這種心與相應的法行陰所包含的，就叫做慈法。或者屬於繫縛（係指與煩惱相連），或者不屬於繫縛，是心數法、與心共同生起、隨心而行、不是色法、不是業、與業相應、與業共同生起、隨業而行、不是報生（果報產生），是應該修習、可以修習、通過行動來修習的。是應該證得、通過身體來證得、通過智慧來證得的。或者通過思惟來斷除煩惱，或者不能斷除煩惱。或者有覺有觀（初步的思考和觀察），或者無覺有觀（沒有粗略的思考，只有精細的觀察），或者無覺無觀（既沒有粗略的思考，也沒有精細的觀察）。或者有喜悅，或者沒有喜悅。或者有出入息（呼吸），或者沒有出入息。或者是賢聖，或者是凡夫。或者與樂受相應，或者與不苦不樂受相應。不是道品（修行的方法）的先緣相後緣法（先認識現象，后認識本質），存在於四禪定中，也存在於其他的境界中，因為緣于無量眾生，所以稱為無量。因為清凈、因為慈念、因為憐憫和利益眾生，所以稱為梵行梵乘（清凈的行為和乘載），能夠到達梵世（清凈的世界），所以稱為梵道（清凈的道路），是過去諸佛經常行走的道路。 問： 如何修習慈心？ 回答說： 如果修行者這樣想：『我剃除了鬚髮，不再注重裝飾，是爲了破除驕慢的相。如果符合這些條件，就應該修行慈心。現在穿著染色的衣服，應當修行慈心，使心不被污染。吃別人的食物，不應該虛假地接受施捨。』正如經典所說，『如果有比丘，逐漸修習慈心，就是隨順佛教的教導，這樣就不會虛假地接受別人的信施。』其次，無論是出家還是在家的修行者，都應該這樣想：『因為慈心的力量，在惡劣的世道中也能安穩無患，在破戒的僧團中也能獨自隨順正法而行，在熾熱的煩惱中也能使心清涼，就像靠近村落有清涼的池塘一樣。』其次，因為行慈的力量，怨家和毒害不能再加害，就像穿著鞋子，荊棘不能刺傷一樣。修行者處於欲界，多有瞋怒和傷害，爭鬥怨恨和各種毒害，因為慈心的力量，沒有能傷害的，譬如力士穿著金剛鎧甲，手持利器，即使進入大陣也不能被傷害。其次，這慈心能夠利益，利益三種人，凡夫
【English Translation】 English version
What is called the Dharma of Loving-kindness (慈法, Cífǎ)? The answer is: Loving and cherishing all sentient beings, wishing them to experience happiness, this mind, along with the corresponding aggregates of mental formations (行陰, xíngyīn), is what is called the Dharma of Loving-kindness. It may be bound (系, xì, referring to being connected to afflictions) or unbound. It is a mental function (心數法, xīnshùfǎ), arises with the mind (心共生, xīngòngshēng), follows the mind (隨心行, suíxīnxíng), is not a form (非色法, fēisèfǎ), is not karma (非是業, fēishìyè), is in accordance with karma (業相應, yèxiāngyìng), arises with karma (業共生, yègòngshēng), follows karma (隨業行, suíyèxíng), and is not born from retribution (非報生, fēibàoshēng). It should be cultivated (應修, yìngxiū), can be cultivated (得修, déxiū), and is cultivated through practice (行修, xíngxiū). It should be realized (應證, yìngzhèng), realized through the body (身證, shēnzhèng), and realized through wisdom (慧證, huìzhèng). It may be severed through contemplation (思惟斷, sīwéiduàn) or not severed. It may have initial application and sustained application of thought (有覺有觀, yǒu jué yǒu guān), or no initial application but sustained application of thought (無覺有觀, wú jué yǒu guān), or neither initial nor sustained application of thought (無覺無觀, wú jué wú guān). It may have joy (有喜, yǒu xǐ) or no joy (無喜, wú xǐ). It may have inhalation and exhalation (有出入息, yǒu chūrùxī) or no inhalation and exhalation (無出入息, wú chūrùxī). It may be a virtuous person or a sage (賢聖, xiánshèng) or an ordinary person (凡夫, fánfū). It may be associated with pleasant feeling (樂受, lèshòu) or with neither painful nor pleasant feeling (不苦不樂受, bù kǔ bù lè shòu). It is not a condition where the characteristic is cognized before the dharma in the factors of enlightenment (道品, dàopǐn). It exists in the four dhyanas (四禪, sìchán) and other realms. Because it is directed towards immeasurable sentient beings, it is called immeasurable (無量, wúliàng). Because of its purity, loving-kindness, compassion, and benefit, it is called pure conduct and a pure vehicle (梵行梵乘, fànxíng fànchéng). Being able to reach the Brahma realm (梵世, fànshì), it is called the Brahma path (梵道, fàndào), which is the path constantly walked by the Buddhas of the past. Question: How does one cultivate loving-kindness? The answer is: If a practitioner thinks, 'I have shaved my head and beard, and I no longer focus on adornment, to break the appearance of arrogance. If I meet these conditions, I should practice loving-kindness. Now wearing dyed robes, I should practice loving-kindness so that my mind is not defiled. Eating the food of others, I should not falsely receive offerings.' As the sutras say, 'If a Bhikshu gradually cultivates loving-kindness, he follows the Buddha's teachings, and thus does not falsely receive the faith and offerings of others.' Furthermore, whether a practitioner is a monastic or a layperson, they should think, 'Because of the power of loving-kindness, one can be safe and without worry in an evil world, and in a community that has broken the Dharma, one can follow the Dharma alone, and in the midst of burning afflictions, one can make the mind cool and clear, like a cool pond near a village.' Furthermore, because of the power of practicing loving-kindness, enemies and poisons cannot harm, just as thorns cannot injure one who wears leather shoes. Practitioners living in the desire realm (欲界, yùjiè) often experience anger, harm, strife, resentment, and various poisons, but because of the power of loving-kindness, nothing can harm them, like a strong man wearing diamond armor and holding a sharp weapon, who cannot be harmed even if he enters a great battle. Furthermore, this loving-kindness can benefit, benefiting three kinds of people, ordinary people
夫行慈除諸瞋恚，得無量福生於凈果，世間福德無過是者。求聲聞、辟支佛者，欲界多瞋慈力能破，及余煩惱則亦隨滅，得離欲界漸出三界，如佛所說，慈心共俱近修七覺。大乘發心為度眾生，以慈為本。如是慈心，於三種人無量利益。又習慈初門，又十六行令速得慈，又使牢固，亦常修行：一者持戒清凈、二者心不悔、三者善法中生喜、四者快樂、五者攝護五情、六者念巧便慧、七者身離心離、八者同行共住、九者若聽若說隨順慈法、十者不惱亂他人、十一者食知自節、十二者少於睡眠、十三者省于言語、十四者身四威儀安隱適意、十五者所須之物隨意無乏、十六者不戲論諸法行。是十六法助慈三昧。悲者觀眾生苦，如地獄、餓鬼、畜生、世間刑徒飢寒病苦等，取其苦相故悲心轉增，乃至樂人皆見其苦。
問曰：
云何以樂為苦？
答曰：
樂是無常，樂無厭足從因緣生，唸唸生滅無有住時，以是故苦。複次如欲天受樂，如狂如醉無所別知，死時乃覺；色無色界眾生，于深禪定愛味心著，命終隨業因緣還復受報，如是眾生當有何樂？于地獄三惡道，是舊住處，天上人中猶如客住，暫得止息，以是因緣故，佛但說苦諦無有樂諦，是故一切眾生無不是苦。眾生可愍不知實苦，于顛倒中而生樂想
，今世後世受種種憂惱而無厭心，雖暫得離苦還復求樂作諸苦事，如是思惟，見諸眾生悉皆受苦，是為悲心。余悲心義如摩訶衍論四無量中說。
喜者行人知諸法實相，觀苦眾生皆為樂相，觀樂眾生皆為苦相，如是諸法無有定相隨心力轉，若諸法無有一定相者，成阿耨多羅三藐三菩提尚無有難，何況余道？隨意可得故心生歡喜。複次行者作是念：「我因少持戒精進等便得離欲，逮諸禪定無量功德。」念諸善功德故心生歡喜，譬如賈客赍持少物百千倍利，心大歡喜。復作是念：「如是法利皆由佛恩，佛自然得道與人演說，隨教修行得如是利益。」是時心念十方諸佛，身有金色相好莊嚴，及十力等無量功德法身，因是念佛心生歡喜。複次佛法於九十六種道中，最為第一，能滅諸苦能趣常樂，心生歡喜。又復分別三種佛法：一者涅槃無量常相，是究竟不壞法；二者涅槃方便八直聖道；三者十二部經宣示八道。如是念法心生歡喜。複次能知如是實相，行於正道離諸邪徑，是為正人，所謂佛弟子眾於一切眾中最為第一。自思惟言：「我已在此眾中，是我真伴彼能益我。」以是因緣故心生歡喜，愿令眾生悉皆歡喜。定力轉成故，悉見眾生皆得是喜。
舍者行人如小懈極心暫止息，但觀眾生一相不觀苦樂，喜相猶如小兒
【現代漢語翻譯】 現代漢語譯本：今生來世遭受各種憂愁煩惱而沒有厭倦之心，即使暫時脫離痛苦，又會爲了尋求快樂而做各種痛苦的事情。這樣思惟，看到所有眾生都在受苦，這就是悲心。其餘悲心的意義如同《摩訶衍論》四無量心中所說。 喜心是修行人知曉諸法實相，觀察受苦的眾生都具有快樂的本性，觀察快樂的眾生都具有痛苦的本性。像這樣，諸法沒有固定的相狀，隨著心力而轉變。如果諸法沒有一定的相狀，那麼成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）尚且沒有困難，更何況其他的道呢？可以隨意獲得，所以心中生起歡喜。其次，修行人這樣想：『我因為稍微持戒、精進等，便能脫離慾望，獲得各種禪定和無量功德。』因為憶念各種善功德，心中生起歡喜，譬如商人攜帶少量貨物，獲得百千倍的利潤，心中非常歡喜。又這樣想：『這樣的法益都源於佛的恩德，佛自然證得真道，為人們演說，隨從教導修行，才能獲得這樣的利益。』這時心中憶念十方諸佛，身體有金色，相好莊嚴，以及十力（ten powers of a Buddha）等無量功德法身，因為憶念佛，心中生起歡喜。再次，佛法在九十六種道中，最為第一，能夠滅除各種痛苦，能夠趨向永恒的快樂，心中生起歡喜。又分別三種佛法：一是涅槃（Nirvana）的無量常相，是究竟不壞的法；二是涅槃的方便，八正道（Eightfold Path）；三是十二部經宣示八正道。這樣憶念法，心中生起歡喜。再次，能夠知曉這樣的實相，行走在正道上，遠離各種邪徑，這就是正人，也就是佛的弟子們，在一切眾生中最為第一。自己思惟說：『我已經在這個僧團中，他們是我的真同伴，能夠利益我。』因為這個因緣，心中生起歡喜，愿令眾生都能夠歡喜。因為定力的轉化，所以看到所有眾生都得到這種喜悅。 舍心是修行人像稍微懈怠疲極時暫時停止休息，只是觀察眾生一相，不觀察痛苦和快樂的相狀，喜悅的相狀就像小孩子一樣。
【English Translation】 English version: In this life and the next, they endure various sorrows and afflictions without any sense of satiety. Even if they temporarily escape suffering, they seek pleasure again and engage in painful activities. Reflecting in this way, seeing that all beings are suffering, this is the heart of compassion (karuna). The remaining meaning of compassion is as explained in the Four Immeasurables (catvāri apramāṇāni) in the Mahayana treatises. The heart of joy (mudita) is when a practitioner knows the true nature of all dharmas (phenomena), sees suffering beings as having the nature of happiness, and sees happy beings as having the nature of suffering. In this way, all dharmas do not have a fixed form, but change according to the power of the mind. If all dharmas do not have a fixed form, then achieving anuttara-samyak-sambodhi (unexcelled perfect enlightenment) would not be difficult, let alone other paths. It can be obtained at will, so joy arises in the heart. Furthermore, the practitioner thinks: 'Because I slightly uphold the precepts (sila), practice diligence (virya), etc., I can be free from desire and attain various dhyanas (meditative states) and immeasurable merits.' Because of remembering various good merits, joy arises in the heart, just like a merchant who carries a small amount of goods and gains a hundred thousand times the profit, his heart is very happy. Again, he thinks: 'Such benefits of the Dharma all come from the Buddha's grace. The Buddha naturally attained the Way and expounded it to people. Following the teachings and practicing, one can obtain such benefits.' At this time, the mind remembers the Buddhas of the ten directions, whose bodies are golden, with excellent marks and adornments, and the immeasurable meritorious Dharma body with the ten powers (ten powers of a Buddha), etc. Because of remembering the Buddha, joy arises in the heart. Furthermore, the Buddha-dharma is the foremost among the ninety-six kinds of paths, capable of extinguishing all suffering and leading to eternal happiness, joy arises in the heart. Furthermore, distinguish the three kinds of Buddha-dharma: first, the immeasurable and eternal aspect of Nirvana (Nirvana), which is the ultimate and indestructible Dharma; second, the expedient means to Nirvana, the Eightfold Path (Eightfold Path); third, the twelve divisions of scriptures that proclaim the Eightfold Path. Remembering the Dharma in this way, joy arises in the heart. Furthermore, being able to know such true nature, walking on the right path, and staying away from all evil paths, this is a righteous person, that is, the Buddha's disciples, who are the foremost among all beings. Thinking to oneself: 'I am already in this Sangha (community), they are my true companions, and they can benefit me.' Because of this cause, joy arises in the heart, wishing that all beings can be joyful. Because of the transformation of the power of samadhi (concentration), one sees that all beings have attained this joy. The heart of equanimity (upeksa) is when a practitioner temporarily stops and rests like when one is slightly lazy and exhausted, only observing the one aspect of beings, not observing the aspects of suffering and happiness, the aspect of joy is like a child.
，若常愛念憍恣敗壞，若常苦切怖畏羸瘦，是故有時放舍不愛不憎。行者如是，若常行慈喜心則放逸，以喜樂多故，若常行悲心則生憂惱，以念苦多故，是故行舍莫令苦樂有過。複次行者入道得禪定味，分別眾生好醜，是善是不善，善者恭敬愛念，不善者則生輕慢，如人得大珍寶輕慢貧者，見有寶者恭敬愛念，破是二相故而行舍心。如經中說，修行慈心除破瞋恚，修行悲心除惱眾生，修行喜心除破愁憂，修行舍心除破憎愛。但觀眾生得解脫故隨心所作，如人觀林不觀樹也。又如世人寒時得溫、熱時得涼，資生隨意者，是名為樂；若得官位寶藏歌舞戲笑，是名為喜；若失此眾事者，是名憂苦；若無此三事者，是名為舍。行者亦如是具有四心，自身受樂愿及眾生，心既柔軟，見一切眾生悉得是樂；又復見諸天上世間豪貴，取其樂相愿及眾生，心既柔軟，見一切眾生悉得是樂；修行慈時心生大喜，以此大喜愿與眾生，或從定起禮佛法眾讚歎供養，亦得心喜愿與眾生，及取外喜愿與眾生，或時自見其苦老病憂惱飢寒困苦，欲令眾生離是苦惱，我能分別籌量，心忍猶尚苦惱，何況眾生無有智慧忍受眾苦，何得不惱？則生悲心。復見外人刑戮鞭撻，又聞經說惡道苦痛，取是苦相觀一切皆苦，而生悲心。舍者自舍憎愛，亦觀眾生無有
【現代漢語翻譯】 現代漢語譯本：如果經常喜愛念誦、驕慢放縱而導致敗壞，或者經常痛苦逼迫、恐懼害怕而變得羸弱消瘦，因此有時會放下，不愛也不恨。修行者也是這樣，如果經常修習慈心，容易因為喜樂過多而放逸；如果經常修習悲心，則容易因為思念苦難過多而產生憂愁煩惱。因此，修習舍心，不要讓苦樂過度。再者，修行者入道獲得禪定的滋味，分別眾生的好壞美醜，分辨什麼是善，什麼是不善，對於善良的人恭敬愛念，對於不善良的人則產生輕慢之心，就像人得到了珍寶就輕視貧窮的人，見到有珍寶的人就恭敬愛念一樣。爲了破除這兩種分別相，所以要修習舍心。如同經中所說，修行慈心可以破除瞋恚，修行悲心可以解除眾生的煩惱，修行喜心可以破除憂愁，修行舍心可以破除憎恨和愛戀。只是觀察眾生能夠得到解脫，隨順心意所作所為，就像人觀察樹林而不只觀察一棵樹一樣。又像世間的人，寒冷時得到溫暖，炎熱時得到涼爽，生活所需隨意可得，這叫做快樂；如果得到官位、寶藏、歌舞戲笑，這叫做喜悅；如果失去這些事物，就叫做憂愁痛苦；如果沒有這三種感受，就叫做舍。修行者也是這樣，具有慈、悲、喜、舍四種心，自身感受快樂，也希望眾生都能得到快樂，心變得柔軟，看到一切眾生都能得到這種快樂；又看到天上和世間富貴之人，取他們的快樂之相，希望眾生也能得到這種快樂，心變得柔軟，看到一切眾生都能得到這種快樂；修行慈心時，心中生起極大的喜悅，用這種喜悅來祝福眾生，或者從禪定中起身，禮拜佛、法、僧三寶，讚歎供養，也能得到心中的喜悅，並將這種喜悅分享給眾生，以及取外在的喜悅來祝福眾生；或者有時看到自己遭受的痛苦，如衰老、疾病、憂愁煩惱、飢寒困苦，想要讓眾生脫離這些苦惱，我能夠分辨衡量，內心忍受尚且感到苦惱，更何況眾生沒有智慧來忍受各種痛苦，怎麼能不感到悲傷呢？於是生起悲心。又看到外面的人遭受刑罰鞭打，又聽到經書上說惡道的苦痛，取這些苦難的景象來觀察一切都是苦，從而生起悲心。舍，就是捨棄憎恨和愛戀，也觀察眾生沒有憎恨和愛戀。 English version: If one constantly cherishes attachment, pride, and indulgence, leading to corruption, or if one is constantly afflicted by suffering, fear, and weakness, then one should sometimes let go, neither loving nor hating. A practitioner is the same; if one constantly practices loving-kindness (Metta), one easily becomes unrestrained due to excessive joy. If one constantly practices compassion (Karuna), one generates sorrow and distress due to excessive contemplation of suffering. Therefore, practice equanimity (Upekkha) without allowing suffering or joy to be excessive. Furthermore, when a practitioner enters the path and attains the taste of meditative concentration (Dhyana), they discriminate between the good and bad, beautiful and ugly among beings, respecting and loving the good while developing contempt for the bad, like a person who, having obtained great treasures, despises the poor, and respects and loves those who possess treasures. To break these two aspects of discrimination, one practices equanimity. As it is said in the scriptures, cultivating loving-kindness eliminates anger, cultivating compassion removes the afflictions of beings, cultivating sympathetic joy (Mudita) dispels sorrow and worry, and cultivating equanimity eliminates hatred and attachment. Simply observe that beings can attain liberation, acting according to the mind's inclination, like a person observing a forest without focusing on a single tree. Moreover, like worldly people who find warmth in cold weather and coolness in hot weather, and whose necessities are readily available, this is called happiness. If one obtains official positions, treasures, songs, dances, and laughter, this is called joy. If one loses these things, it is called sorrow and suffering. If one is without these three experiences, it is called equanimity. A practitioner is also like this, possessing the four immeasurables (Brahmaviharas): loving-kindness, compassion, sympathetic joy, and equanimity. Experiencing happiness oneself, one wishes it for all beings, and the mind becomes soft, seeing that all beings can attain this happiness. Furthermore, seeing the wealthy and noble in the heavens and the world, one takes their aspect of happiness and wishes it for all beings, and the mind becomes soft, seeing that all beings can attain this happiness. When cultivating loving-kindness, great joy arises in the heart, and one uses this great joy to bless all beings, or rising from meditation, one bows to the Buddha, Dharma, and Sangha, praising and making offerings, also obtaining joy in the heart and sharing this joy with all beings, and taking external joy to bless all beings. Or sometimes seeing one's own suffering, such as old age, sickness, worry, distress, hunger, and cold, one desires to liberate beings from these sufferings. 'I can discern and measure, and even enduring it myself, I still feel distressed, how much more so for beings who lack the wisdom to endure various sufferings, how can they not be distressed?' Thus, compassion arises. Furthermore, seeing people being punished and whipped, and hearing the scriptures speak of the suffering of the evil realms, one takes these images of suffering to observe that all is suffering, and thus compassion arises. Equanimity is to abandon hatred and attachment, and also to observe that beings are without hatred and attachment.
【English Translation】 English version: If one constantly cherishes attachment, pride, and indulgence, leading to corruption, or if one is constantly afflicted by suffering, fear, and weakness, then one should sometimes let go, neither loving nor hating. A practitioner is the same; if one constantly practices loving-kindness (Metta), one easily becomes unrestrained due to excessive joy. If one constantly practices compassion (Karuna), one generates sorrow and distress due to excessive contemplation of suffering. Therefore, practice equanimity (Upekkha) without allowing suffering or joy to be excessive. Furthermore, when a practitioner enters the path and attains the taste of meditative concentration (Dhyana), they discriminate between the good and bad, beautiful and ugly among beings, respecting and loving the good while developing contempt for the bad, like a person who, having obtained great treasures, despises the poor, and respects and loves those who possess treasures. To break these two aspects of discrimination, one practices equanimity. As it is said in the scriptures, cultivating loving-kindness eliminates anger, cultivating compassion removes the afflictions of beings, cultivating sympathetic joy (Mudita) dispels sorrow and worry, and cultivating equanimity eliminates hatred and attachment. Simply observe that beings can attain liberation, acting according to the mind's inclination, like a person observing a forest without focusing on a single tree. Moreover, like worldly people who find warmth in cold weather and coolness in hot weather, and whose necessities are readily available, this is called happiness. If one obtains official positions, treasures, songs, dances, and laughter, this is called joy. If one loses these things, it is called sorrow and suffering. If one is without these three experiences, it is called equanimity. A practitioner is also like this, possessing the four immeasurables (Brahmaviharas): loving-kindness, compassion, sympathetic joy, and equanimity. Experiencing happiness oneself, one wishes it for all beings, and the mind becomes soft, seeing that all beings can attain this happiness. Furthermore, seeing the wealthy and noble in the heavens and the world, one takes their aspect of happiness and wishes it for all beings, and the mind becomes soft, seeing that all beings can attain this happiness. When cultivating loving-kindness, great joy arises in the heart, and one uses this great joy to bless all beings, or rising from meditation, one bows to the Buddha, Dharma, and Sangha, praising and making offerings, also obtaining joy in the heart and sharing this joy with all beings, and taking external joy to bless all beings. Or sometimes seeing one's own suffering, such as old age, sickness, worry, distress, hunger, and cold, one desires to liberate beings from these sufferings. 'I can discern and measure, and even enduring it myself, I still feel distressed, how much more so for beings who lack the wisdom to endure various sufferings, how can they not be distressed?' Thus, compassion arises. Furthermore, seeing people being punished and whipped, and hearing the scriptures speak of the suffering of the evil realms, one takes these images of suffering to observe that all is suffering, and thus compassion arises. Equanimity is to abandon hatred and attachment, and also to observe that beings are without hatred and attachment.
憎愛，及取外眾生受不苦不樂者，從第四禪乃至非有想非無想處，及欲界無苦無樂時，取是相已觀一切眾生，亦都如是無苦無樂。複次如貴人唯有一子，愛念甚重心常慈愍，世間諸樂愿令悉得，自能得者亦皆與之。其子或時遭諸惱患，父甚悲念，若子從因得免，其父大喜，心生喜已，即便放舍任子自長，父得休息。行者如是，於四無量心中，觀諸眾生亦如子想，隨己所有樂事，及取世間種種諸樂，愿令得之，慈定力故悉見一切皆是樂者。行人從慈心起，若見眾生受諸苦痛，取是相已而生悲心。悲心力故見諸眾生悉皆受苦，見受苦已愿令眾生皆離是苦，從悲三昧起，若見眾生受樂得道入涅槃者，取是相已而生喜心。欲令彼得而彼自得，心識柔軟悉見眾生皆得歡喜。從此定起，見眾生不苦不樂者、不憂不喜者，取是相已而生舍心，愿令眾生不苦不樂、不憂不喜，以善修舍定力故，悉見眾生不苦不樂、不憂不喜，得離煩惱熱。複次若眾生有諸過釁，舍而不問，若恭敬愛著不以為喜，是為舍心，如是等四無量義，如摩訶衍中說。
禪法要解捲上
凈觀者三品：或初習行，或已習行，或久習行。若初習行，當教言：「破皮卻不凈，當觀白骨人，系意在觀不令外意，外念諸緣攝之令還。」若已習行，當教言：「心卻皮
【現代漢語翻譯】 現代漢語譯本 對於憎恨和喜愛，以及選取外界眾生所感受的不苦不樂的感受，從第四禪乃至非有想非無想處（既不是存在想法也不是不存在想法的禪定境界），以及欲界（充滿慾望的世界）沒有痛苦也沒有快樂的時候，選取這些狀態的表象，然後觀察一切眾生，也都是這樣沒有痛苦也沒有快樂。進一步說，就像富貴人家只有唯一的一個兒子，非常疼愛，內心常常慈悲憐憫，世間所有的快樂都希望他能得到，自己能夠得到的也全都給他。這個兒子有時遭遇各種煩惱和痛苦，父親非常悲傷憐憫，如果兒子因為某種原因得以免除這些痛苦，父親就非常高興，心中生起喜悅之後，就放手讓他自己成長，父親也得以休息。修行人也是這樣，在四無量心（慈、悲、喜、舍）中，觀察所有眾生就像對待自己的孩子一樣，把自己所擁有的一切快樂，以及世間種種的快樂，都希望他們能夠得到，因為慈定（慈愛的禪定）的力量，能夠看到一切眾生都是快樂的。修行人從慈心出發，如果看到眾生遭受各種痛苦，選取這些痛苦的表象，然後生起悲憫之心。因為悲心的力量，能夠看到所有眾生都在遭受痛苦，看到他們遭受痛苦之後，就希望所有眾生都能夠脫離這些痛苦，從悲三昧（悲心的禪定）中出來，如果看到眾生獲得快樂、證得道果、進入涅槃（解脫），選取這些狀態的表象，然後生起喜悅之心。希望他們能夠獲得，而且他們自己也確實獲得了，心識變得柔軟，能夠看到所有眾生都獲得了歡喜。從這種禪定中出來，看到眾生不苦不樂，不憂不喜，選取這些狀態的表象，然後生起舍心（平等之心），希望所有眾生都不苦不樂，不憂不喜，因為很好地修習了舍定（捨棄的禪定）的力量，能夠看到所有眾生都不苦不樂，不憂不喜，得以脫離煩惱的困擾。進一步說，如果眾生有什麼過錯或罪過，就捨棄而不追問，如果他們恭敬愛戴自己，也不因此而感到高興，這就是舍心。像這樣等等四無量心的意義，就像《摩訶衍》（大乘佛經）中所說的那樣。
《禪法要解》捲上
凈觀（對不凈之物的觀想）有三種品類：或者剛剛開始修行，或者已經修行了一段時間，或者已經修行了很久。如果剛剛開始修行，應當教導他們說：『破開面板，裡面是不乾淨的，應當觀想白骨人，將心意專注于觀想，不要讓心意向外散亂，外面的念頭和各種因緣，都要收攝回來。』如果已經修行了一段時間，應當教導他們說：『心意離開面板
【English Translation】 English version Regarding hatred and love, and selecting the experience of beings who are neither in suffering nor in happiness from the Fourth Dhyana (fourth level of meditative absorption) up to the Realm of Neither Perception nor Non-Perception (a state of meditative absorption where there is neither perception nor non-perception), and when there is neither suffering nor happiness in the Desire Realm (the realm of desires), one takes these appearances and observes all beings, also seeing them as being without suffering or happiness. Furthermore, it is like a noble person who has only one child, loving and cherishing them deeply, always being compassionate and wishing that they could obtain all the pleasures of the world, and giving them everything that they themselves can obtain. If the child sometimes encounters troubles and suffering, the father is very sad and compassionate. If the child is freed from these sufferings due to some cause, the father is overjoyed. Having generated joy in his heart, he then lets go and allows the child to grow on their own, and the father can rest. The practitioner is like this, in the Four Immeasurables (Cess, Compassion, Joy, Equanimity), observing all beings as if they were their own child, wishing that they could obtain all the happiness that they themselves possess, as well as all kinds of worldly pleasures. Because of the power of loving-kindness Samadhi (meditative concentration), they see all beings as being happy. The practitioner, arising from loving-kindness, if they see beings suffering various pains, takes these appearances and generates a compassionate heart. Because of the power of compassion, they see all beings suffering, and having seen them suffering, they wish that all beings could be freed from these sufferings. Arising from the Samadhi of compassion, if they see beings experiencing happiness, attaining the Path, and entering Nirvana (liberation), they take these appearances and generate a joyful heart. Wishing that they could attain it, and they themselves actually attain it, their consciousness becomes soft and they see all beings attaining joy. Arising from this Samadhi, seeing beings who are neither in suffering nor in happiness, neither in sorrow nor in joy, they take these appearances and generate a heart of equanimity, wishing that all beings would be neither in suffering nor in happiness, neither in sorrow nor in joy. Because of the power of well-cultivated equanimity Samadhi, they see all beings as being neither in suffering nor in happiness, neither in sorrow nor in joy, and being freed from the heat of afflictions. Furthermore, if beings have faults or transgressions, one abandons them without questioning. If they are respectful and loving, one does not rejoice because of it. This is the heart of equanimity. The meanings of these Four Immeasurables, and so on, are as described in the Mahayana (Great Vehicle Buddhist scriptures).
Dhyana Methods Essential Explanation, Volume 1
Pure Contemplation (contemplation on impurity) has three categories: those who are just beginning to practice, those who have been practicing for some time, and those who have been practicing for a long time. If they are just beginning to practice, they should be taught to say: 'Break open the skin, inside is impurity, one should contemplate a skeleton, focusing the mind on the contemplation and not allowing the mind to wander outwards, gathering back external thoughts and various conditions.' If they have been practicing for some time, they should be taught to say: 'The mind leaves the skin
肉，具觀頭骨不令外念，外念諸緣攝之令還。」若久習行，卻身中一寸皮肉系意五處：頂上、額上、眉間、鼻端、心處，如是等處住意在骨不令外念，外念諸緣攝之令還。當復觀心，若心疲極舍諸外想注念在緣，譬如獼猴被繫在柱終日馳走，鎖常攝還極乃休息。所緣如柱，念則如鎖，心喻獼猴。亦如乳母，常觀小兒不令墮落，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，身悉和悅柔軟輕便，白骨流光猶如白珂，心得靜住是為凈觀，是時便得色界中心，是名初學禪法門。若定得勝心，則不如制之令住，是名一心。若能一寸中住，便得遍卻，不得但觀赤骨人。得此觀已，棄赤骨人觀白骨人，不令外念，外念諸緣攝之令還。心若清凈住于骨觀，骨邊白光遍身中出，如天清明日光極凈。此光既出，以心目觀了了見之，因光力故見骨人中相，似諸心心相應法生滅，如毗琉璃筒中水流，是時心息得樂，淫人慾樂不足喻也。外身觀亦復如是，如是一身觀，次第轉多，乃至閻浮提；復從一閻浮提，還至一寸，心得自住，是為不凈中凈三昧門。複次此身空骨以薄皮覆，有何可樂？甚可患也。 大正藏第 15 冊 No. 0616 禪法要解
禪法要解卷下
姚秦三藏鳩摩羅什等於長
【現代漢語翻譯】 現代漢語譯本 '觀想頭骨，不讓心念外馳，如果心念攀緣外境，就收攝回來。'如果長期練習，可以將注意力集中在身體內一寸的皮肉上，並繫於五個位置：頭頂、額頭、眉間、鼻尖、心處。像這樣將注意力放在骨骼上，不讓心念外馳，如果心念攀緣外境，就收攝回來。然後觀想自己的心，如果心感到疲憊，就放下對外境的思念，專注于所緣境。這就像獼猴被拴在柱子上，整天奔跑，但鎖鏈總是把它拉回來，直到它精疲力竭才休息。所緣境就像柱子，念頭就像鎖鏈，心就像獼猴。也像乳母，總是看著小孩，不讓他掉落。修行者觀心也是這樣，逐漸控制心，讓它安住在所緣境上，如果心能長久安住，這就是正確的禪法。如果得到禪定，就會有三種現象：身體感到和諧、喜悅、柔軟、輕盈，白骨發出光芒，像白色的珂貝一樣，心得到平靜和安住，這就是凈觀。這時就能得到中心，這叫做初學禪法門。如果禪定變得強大，就不需要再強行控制心讓它安住，這叫做一心。如果能在一寸的範圍內安住，就能遍及全身。不要只觀想赤骨人。得到這種觀想后，捨棄赤骨人，觀想白骨人，不讓心念外馳，如果心念攀緣外境，就收攝回來。如果心清凈地安住在骨骼觀想上，骨骼邊緣的白光就會從身體中散發出來，就像晴朗的天空，陽光非常明亮。當這光芒出現時，用意識和眼睛清晰地觀察它，因為光的力量，就能看到骨骼人中的各種現象，類似於各種心和心所相應的法生滅，就像毗琉璃筒中的水流一樣。這時，心止息而得到快樂，淫慾之樂無法與之相比。對外在身體的觀想也是這樣。像這樣從觀想自身開始，逐漸擴充套件到更多，乃至整個閻浮提（Jambudvipa，指我們所居住的這個世界）；然後又從整個閻浮提，回到一寸的範圍，心能自在安住，這就是不凈中凈三昧門。再進一步說，這個身體只是空骨被薄皮覆蓋，有什麼值得貪戀的呢？實在令人厭惡啊。 《大正藏》第15冊 No. 0616 《禪法要解》 《禪法要解卷下》 姚秦三藏鳩摩羅什（Kumarajiva）等於長
【English Translation】 English version 'Observe the skull, not allowing external thoughts to arise; if external thoughts cling to external conditions, gather them back.' If practiced for a long time, focus the mind on an inch of flesh within the body, attaching it to five places: the crown of the head, the forehead, between the eyebrows, the tip of the nose, and the heart. Thus, dwell the mind on the bones, not allowing external thoughts to arise; if external thoughts cling to external conditions, gather them back. Then, observe the mind; if the mind is weary, abandon thoughts of external objects and focus on the object of concentration. It is like a monkey tied to a post, running around all day, but the chain always pulls it back until it is exhausted and rests. The object of concentration is like the post, the thought is like the chain, and the mind is like the monkey. It is also like a wet nurse, always watching the child, not letting it fall. The practitioner observes the mind in the same way, gradually controlling the mind, causing it to dwell on the object of concentration. If the mind dwells there for a long time, this is proper Dhyana (禪那，meditation). If one attains Samadhi (禪定，meditative absorption), there will be three signs: the body will feel harmonious, joyful, soft, and light; the white bones will emit light, like white shells; and the mind will attain peace and dwelling. This is called pure contemplation. At this time, one attains the center, and this is called the beginner's gate to Dhyana. If Samadhi becomes strong, there is no need to force the mind to dwell; this is called one-pointedness of mind. If one can dwell within an inch, one can pervade the whole body. Do not only contemplate the red-boned person. Having attained this contemplation, abandon the red-boned person and contemplate the white-boned person, not allowing external thoughts to arise; if external thoughts cling to external conditions, gather them back. If the mind is purely dwelling on the bone contemplation, white light from the edges of the bones will emanate from the body, like a clear sky with extremely pure sunlight. When this light appears, observe it clearly with the mind's eye. Because of the power of the light, one will see various phenomena within the bone person, similar to the arising and ceasing of various mental states and associated mental factors, like water flowing in a Vaidurya (毗琉璃，beryl) tube. At this time, the mind ceases and attains bliss, which cannot be compared to the pleasure of lust. The contemplation of the external body is also the same. Starting from contemplating one's own body in this way, gradually expand to more, even to the entire Jambudvipa (閻浮提，the world we live in); then, from the entire Jambudvipa, return to an inch, and the mind can dwell freely. This is the gate of purity within impurity Samadhi. Furthermore, this body is just empty bones covered with thin skin; what is there to be delighted in? It is truly disgusting. Taisho Tripitaka Volume 15, No. 0616, Essentials of Dhyana Practice Essentials of Dhyana Practice, Scroll 2 Kumarajiva (鳩摩羅什) and others, Tripitaka Master of the Yao Qin Dynasty
安逍遙園譯
若行者欲求虛空定，當作是念：「色是種種眾苦具，如鞭杖割截殺害飢寒老病苦等，皆由色故。」思惟如是則舍離色得虛空處。
問曰：
行者今以色為身，云何便得舍離？
答曰：
諸煩惱是色因緣，又能系色，是煩惱滅故則名離色。複次習行破色虛空觀法則得離色。複次如佛所說，比丘觀第四禪五陰，如病如癰如瘡如刺，無常苦空無我，如此等觀則離第四禪五陰，以余陰隨色故但言離色。所以者何？色究竟盡故。複次行者觀色，分分破裂則無有色，如身有分，頭足肩臂等各各異分則無有身；如頭眼耳鼻舌口鬚髮骨肉等分分令異，則無有頭；如眼者四大四塵身根眼根十事和合白黑等，肉團名為眼，各各分別則無有眼，地等諸分各亦如是。
問曰：
眼根四大所造，不可定色，云何分別？
答曰：
四大及四大造凈色和合故名為眼，若除是色則無有眼。又此凈色雖不可見，以有對故有分，有分故無眼。複次能見色者，是名為眼；若除四大及四大造色則無眼。若無眼能見色者，耳亦應為眼。若眼是色法，一切色法有處有分故，應可分別，若可分別則為多眼。若言四大所造眾微塵為眼者，不應一眼；若都非眼亦無一眼。若言微塵為眼者，是亦不然。
【現代漢語翻譯】 現代漢語譯本 若修行者想要證得虛空定（ākāśānantyāyatana-samāpatti，無邊虛空處定），應當這樣思念：『色（rūpa，物質、形色）是種種痛苦的根源，比如鞭打、刀割、殺害、飢餓、寒冷、衰老、疾病等痛苦，都是因為色而產生。』如此思維，就能捨離色，證得虛空處。
問： 修行者現在以色身為身，如何能夠舍離？
答： 諸煩惱是色的因緣，並且能夠束縛色。煩惱滅盡，就叫做離色。其次，修習破色的虛空觀方法，就能離色。再次，如佛所說，比丘觀察第四禪的五陰（pañca-khandha，構成個體存在的五種要素：色、受、想、行、識），如同疾病、癰瘡、潰爛、毒刺，是無常、苦、空、無我的。如此觀想，就能捨離第四禪的五陰。因為其餘四陰跟隨色陰，所以只說離色。為什麼呢？因為色究竟盡的緣故。再次，修行者觀察色，將其分分破裂，就沒有色了。比如身體有各個部分，頭、足、肩、臂等，各不相同，就沒有一個整體的身體；如同頭部有眼、耳、鼻、舌、口、鬚髮、骨肉等，將它們一一分開，就沒有一個整體的頭；如同眼睛，是四大（mahābhūta，地、水、火、風）、四大所造的凈色（pasāda-rūpa，感覺器官的物質基礎）、身根（kāya-pasāda，觸覺器官）、眼根（cakṣu-pasāda，視覺器官）、白黑等十種事物和合而成，這團肉叫做眼睛，將它們一一分別，就沒有一個整體的眼睛。地等其他部分也是如此。
問： 眼根是四大所造，不能確定它就是色，如何分別？
答： 四大以及四大所造的凈色和合，所以叫做眼睛。如果除去這些色，就沒有眼睛。而且這種凈色雖然不可見，但因為它有對礙，所以有分。因為有分，所以沒有眼睛。再次，能夠看見色塵的，才叫做眼睛；如果除去四大以及四大所造的色，就沒有眼睛。如果沒有眼睛卻能看見色塵，那麼耳朵也應該成為眼睛。如果眼睛是色法，一切色法有處所、有部分，所以應該可以分別，如果可以分別，就應該有很多個眼睛。如果說四大所造的眾多微塵是眼睛，那麼就不應該只有一個眼睛；如果都不是眼睛，那麼也就沒有一個眼睛。如果說微塵是眼睛，這也是不對的。
【English Translation】 English version If a practitioner wishes to attain the ākāśānantyāyatana-samāpatti (sphere of infinite space), they should contemplate thus: 'Rūpa (form, materiality) is the source of various sufferings, such as whipping, cutting, killing, hunger, cold, old age, sickness, and so on, all of which arise because of rūpa.' By contemplating in this way, one can abandon rūpa and attain the sphere of infinite space.
Question: The practitioner now has a body of rūpa as their self, how can they abandon it?
Answer: The kleshas (afflictions) are the cause of rūpa, and they can bind rūpa. When these kleshas are extinguished, it is called abandoning rūpa. Furthermore, by practicing the method of contemplating emptiness to break down rūpa, one can abandon rūpa. Moreover, as the Buddha said, a bhikṣu (monk) contemplates the five khandhas (aggregates of existence: rūpa, vedanā, saṃjñā, saṃskāra, vijñāna) of the fourth dhyana (meditative absorption) as if they were diseases, tumors, sores, or thorns, impermanent, suffering, empty, and without self. By contemplating in this way, one can abandon the five khandhas of the fourth dhyana. Because the other four khandhas follow rūpa, it is only said that one abandons rūpa. Why? Because rūpa is ultimately exhausted. Furthermore, the practitioner observes rūpa, breaking it down part by part, and then there is no rūpa. For example, the body has various parts, such as the head, feet, shoulders, arms, etc., each different, and then there is no whole body; just as the head has eyes, ears, nose, tongue, mouth, beard, hair, bones, flesh, etc., separating them one by one, there is no whole head; just as the eye is a combination of the four mahābhūtas (great elements: earth, water, fire, wind), the pasāda-rūpa (sensitive matter derived from the four elements), the kāya-pasāda (body-sense organ), the cakṣu-pasāda (eye-sense organ), and ten things such as black and white, this lump of flesh is called the eye, separating them one by one, there is no whole eye. The other parts, such as earth, are also the same.
Question: The eye-organ is made of the four great elements, it cannot be determined to be rūpa, how can it be distinguished?
Answer: The four great elements and the pasāda-rūpa made of the four great elements combine, so it is called the eye. If these rūpas are removed, there is no eye. Moreover, although this pasāda-rūpa is invisible, because it has opposition, it has parts. Because it has parts, there is no eye. Furthermore, that which can see rūpa is called the eye; if the four great elements and the rūpa made of the four great elements are removed, there is no eye. If there is no eye but one can see rūpa, then the ear should also be the eye. If the eye is a rūpa-dharma (phenomenon of form), all rūpa-dharmas have a place and have parts, so they should be distinguishable, and if they are distinguishable, there should be many eyes. If it is said that the many dust-like particles made of the four great elements are the eye, then there should not be one eye; if none of them are the eye, then there is no one eye. If it is said that the dust-like particles are the eye, that is also not correct.
何以故？若微塵有色則有十方，不名為微塵；若非色者則不名為眼。複次微塵體定有四分：色、香、味、觸，是眼非四事。何以故？眼是內入攝，四為外入攝，以是故不得以諸微塵為眼。如佛說眾事和合見色假名為眼，無有定實；耳鼻舌皮肉骨等亦如是破。是為破內身相。外色宮殿財物妻子等，亦皆如是分別破。如佛告羅陀：「從今日當破散色、壞裂色，令無有色。」能如是分別，是名離色。複次如佛說，若比丘欲離色，度一切色相，滅一切對相，不念一切異相，入無量虛空處。度一切色相者，是可見色；滅一切對相者，是有對不可見色；不念一切異相者，不可見無對色。複次度一切色相者，青黃赤白紅紫等種種色相；滅有對者，聲香味觸等；不念一切異相者，大小長短方圓遠近等。如是離一切色相，得入虛空處。
複次行者繫心身內虛空，所謂口鼻咽喉、眼耳胸腹等，既知色為眾惱，空為無患，是故心樂虛空，若心在色攝令在空，心轉柔軟，令身中虛空漸漸廣大，自見色身如藕根孔，習之轉利，見身盡空無復有色。外色亦爾。內外虛空同爲一空，是時心緣虛空無量無邊，便離色想安隱快樂，如鳥在瓶瓶破得出，翱翔虛空無所觸礙，是名初無色定。
行者如虛空中受想行識，如病如癰如瘡如刺，無常苦空
【現代漢語翻譯】 現代漢語譯本：為什麼呢？如果微塵有顏色，那麼它就應該有十個方向，這樣就不能稱之為微塵了；如果它沒有顏色，那麼它就不能被稱之為眼。再者，微塵的本體必定有四種組成部分：色、香、味、觸，而眼並非這四種事物。為什麼呢？因為眼是內入所攝，而色、香、味、觸是外入所攝，因此不能把諸微塵當作眼。正如佛所說，眾多的事物和合在一起，才能見到顏色，這只是假名為眼，並沒有真實的自體。耳、鼻、舌、皮、肉、骨等也像這樣破斥。這是破斥內身之相。外在的色，如宮殿、財物、妻子等，也都可以這樣分別破斥。正如佛告訴羅陀：『從今天開始，應當破散色，毀壞色，使它不再有色。』能夠這樣分別，就叫做離色。再者，正如佛所說，如果比丘想要離色，就要度過一切可見的色相，滅除一切有對的色相，不念一切異樣的色相，進入無量虛空之處。度過一切色相，指的是可見的色；滅除一切對相，指的是有對的不可見色；不念一切異相，指的是不可見無對的色。再者，度過一切色相，指的是青、黃、赤、白、紅、紫等種種色相；滅除有對的色相，指的是聲、香、味、觸等；不念一切異相，指的是大小、長短、方圓、遠近等。像這樣離開一切色相，就能進入虛空之處。 再者，修行者將心繫于身內的虛空，比如口、鼻、咽喉、眼、耳、胸、腹等。既然知道色是眾多煩惱的根源，而空是無有憂患的，所以內心就樂於虛空。如果心被色所攝，就把它轉移到空上，使心變得柔軟，讓身體中的虛空漸漸廣大，自己看到色身就像藕根的孔洞一樣，練習得熟練了，就能看到身體完全是空的，不再有色。外在的色也是如此。內外虛空融為一體，這時心緣于虛空，無量無邊，便能離開色想，安穩快樂，就像鳥在瓶子里，瓶子破了就能出來，在虛空中自由翱翔，沒有阻礙，這叫做初無色定。 修行者觀想虛空中的受、想、行、識，如同疾病、毒瘡、膿瘡、芒刺一樣，都是無常、苦、空的。
【English Translation】 English version: Why is that? If a mote of dust had color, it would have ten directions and could not be called a mote of dust; if it had no color, it could not be called an eye. Furthermore, the substance of a mote of dust must have four components: form (色, sè - color/matter), smell (香, xiāng - scent), taste (味, wèi - flavor), and touch (觸, chù - tactile sensation). The eye is not these four things. Why is that? Because the eye is included in the internal sense bases (內入, nèirù - internal sense bases), while the four (form, smell, taste, and touch) are included in the external sense bases (外入, wàirù - external sense bases). Therefore, one cannot consider motes of dust to be the eye. As the Buddha said, the aggregation of many things allows one to see form, which is falsely named 'eye,' without any fixed reality. The ears, nose, tongue, skin, flesh, bones, etc., are also refuted in the same way. This is the refutation of the internal body's characteristics. External forms, such as palaces, wealth, wives, etc., can also be similarly distinguished and refuted. As the Buddha told Rāhula (羅陀), 'From today onward, you should break apart form, destroy form, so that there is no form.' Being able to distinguish in this way is called being detached from form. Furthermore, as the Buddha said, if a Bhikshu (比丘 - Buddhist monk) wishes to detach from form, he must transcend all forms of appearance, extinguish all forms of opposition, not dwell on any different forms, and enter the realm of limitless space. Transcending all forms of appearance refers to visible forms; extinguishing all forms of opposition refers to invisible forms that have opposition; not dwelling on any different forms refers to invisible forms without opposition. Furthermore, transcending all forms of appearance refers to various forms such as blue, yellow, red, white, pink, purple, etc.; extinguishing forms of opposition refers to sound, smell, taste, touch, etc.; not dwelling on any different forms refers to size, length, squareness, roundness, distance, nearness, etc. By detaching from all forms in this way, one can enter the realm of space. Furthermore, the practitioner focuses the mind on the internal space within the body, such as the mouth, nose, throat, eyes, ears, chest, abdomen, etc. Since one knows that form is the source of many afflictions and that emptiness is free from suffering, the mind delights in emptiness. If the mind is captured by form, one should shift it to emptiness, making the mind soft and allowing the emptiness within the body to gradually expand. One sees one's own body as being like the holes in a lotus root. With practice, one becomes skilled and sees the body as completely empty, with no form remaining. External forms are also the same. Internal and external emptiness merge into one emptiness. At this time, the mind dwells on emptiness, which is limitless and boundless, and one can then detach from the thought of form, finding peace and happiness, like a bird in a bottle that breaks free and soars through the sky without obstruction. This is called the first formless concentration (初無色定, chūwúsèdìng - first formless dhyana). The practitioner contemplates that in emptiness, sensation (受, shòu - feeling), perception (想, xiǎng - ideation), volition (行, xíng - mental formations), and consciousness (識, shí - awareness) are like illness, tumors, sores, and thorns, all impermanent (無常, wúcháng - impermanence), suffering (苦, kǔ - suffering), and empty (空, kōng - emptiness).
無我，更求妙定則離空緣。所以者何？知是心所想虛空欺誑虛妄，先無今有已有還無。既知其患，是虛空從識而有，謂識為真。但觀于識舍于空緣，習於識觀時，漸見識相相續而生，如流水燈焰，未來現在過去識，識相續無邊無量。
問曰：
何以故佛說識處無邊無量？
答曰：
識能遠緣故無邊，無邊法緣故無邊。複次先緣虛空無邊，若破無邊虛空，識應無邊，行者心柔軟故能令識大乃至無邊，是名無邊識處。
問曰：
是識處具有四陰，何以故但說識處？
答曰：
一切內法識為其主，諸心數法皆隨屬識，若說識者則說餘事。複次欲界中色陰為主，色界中受陰為主，虛空處、識處識陰為主，無所有處想陰為主，非想非非想處行陰為主。複次三法：身、心、心數法。欲界、色界以身為主，心隨身故，若無身已心力獨用。心有二分：一分緣空、一分自緣，是故應有二處：空處、識處。但初破色故虛空受名，破虛空故獨識為名。心數法亦有二分：一分想、一分行，是故亦應有二處：想無所有處、行非想非非想處。複次緣識故得離虛空處，以是故雖有餘陰，但識受名。
行者得識處已，更求妙定，觀識為患，如上說。複次觀識如幻虛誑屬諸因緣而不自在，有緣則
【現代漢語翻譯】 現代漢語譯本：若已體悟無我之理，更進一步尋求精妙的禪定，便會脫離對空無的執著。這是為什麼呢？因為應當了知，心所想像的虛空是虛假的、具有欺騙性的，是虛妄不實的，原本不存在，現在顯現，之後又會消失。既然已經認識到這種虛空的弊病，明白虛空是從意識而產生的，就應當視意識為真實。只需專注于觀照意識，捨棄對空無的執著，在修習意識觀時，便會逐漸看到意識的種種相狀相續不斷地生滅，如同流動的河水和燃燒的燈焰一般，未來、現在、過去的意識，其相續是無邊無量的。
問： 為什麼佛陀說識處是無邊無量的？
答： 因為意識能夠遠距離地攀緣，所以是無邊的；又因為所攀緣的法是無邊的，所以是無邊的。再者，先前是攀緣無邊的虛空，如果破除了無邊的虛空，那麼意識就應該是無邊的。修行者由於內心柔軟的緣故，能夠使意識廣大乃至無邊，這就是所謂的無邊識處。
問： 這個識處具有四種陰（受、想、行、識），為什麼只說識處呢？
答： 因為在一切內在的法中，意識是主導，各種心所法都隨屬於意識，如果說了意識，就等於說了其餘的事物。再者，在欲界中，色陰是主導；在中，受陰是主導；在虛空處和識處中，識陰是主導；在無所有處中，想陰是主導；在非想非非想處中，行陰是主導。再者，有三種法：身、心、心數法。在欲界和中，以身體為主導，因為心隨順於身體，如果沒有了身體，心就能夠獨立發揮作用。心有兩部分：一部分攀緣虛空，一部分自我攀緣，因此應該有兩個處所：空處和識處。但最初是破除了色蘊，所以虛空才獲得名稱；破除了虛空，所以只有意識獲得名稱。心數法也有兩部分：一部分是想，一部分是行，因此也應該有兩個處所：想無所有處和行非想非非想處。再者，因為攀緣意識才得以脫離虛空處，因此雖然有其餘的陰，但只有意識獲得名稱。
修行者證得識處之後，更進一步尋求精妙的禪定，觀察意識的過患，如同上面所說的那樣。再者，觀察意識如同幻象一般，虛假不實，依屬於各種因緣而不自在，有因緣就會
【English Translation】 English version: If one has realized the truth of 'no-self' (Anatta), and further seeks profound Samadhi (meditative absorption), then one will be free from attachment to emptiness. Why is this so? Because one should know that the emptiness imagined by the mind is false, deceptive, and unreal; it did not exist originally, now appears, and will disappear again. Since one has recognized the fault of this emptiness, understanding that emptiness arises from consciousness, one should regard consciousness as real. Simply focus on observing consciousness, abandoning attachment to emptiness. When practicing the contemplation of consciousness, one will gradually see the various aspects of consciousness arising and ceasing continuously, like flowing water and a burning flame. The consciousness of the future, present, and past, its continuity is boundless and immeasurable.
Question: Why did the Buddha say that the sphere of consciousness (Vijnananantyayatana) is boundless and immeasurable?
Answer: Because consciousness can reach far and wide, it is boundless; and because the objects it reaches are boundless, it is boundless. Furthermore, previously it was attached to boundless emptiness. If boundless emptiness is eliminated, then consciousness should be boundless. Because the practitioner's mind is soft and pliable, it can make consciousness vast, even boundless. This is called the sphere of boundless consciousness.
Question: This sphere of consciousness possesses four aggregates (Skandha) (feeling, perception, volition, and consciousness), why is only the sphere of consciousness mentioned?
Answer: Because in all internal dharmas (phenomena), consciousness is the leader, and all mental functions belong to consciousness. If consciousness is mentioned, it is equivalent to mentioning the rest. Furthermore, in the desire realm (Kamadhatu), the form aggregate (Rupa) is the leader; in the ** realm (Rupadhatu), the feeling aggregate (Vedana) is the leader; in the sphere of emptiness and the sphere of consciousness, the consciousness aggregate (Vijnana) is the leader; in the sphere of nothingness (Akincannyayatana), the perception aggregate (Samjna) is the leader; in the sphere of neither perception nor non-perception (Naivasamjnanasamjnayatana), the volition aggregate (Samskara) is the leader. Furthermore, there are three dharmas: body, mind, and mental functions. In the desire realm and the ** realm, the body is the leader, because the mind follows the body. If there is no body, the mind can function independently. The mind has two parts: one part attaches to emptiness, and one part attaches to itself. Therefore, there should be two spheres: the sphere of emptiness and the sphere of consciousness. But initially, it was the form aggregate that was eliminated, so emptiness received its name; when emptiness is eliminated, only consciousness receives its name. Mental functions also have two parts: one part is perception, and one part is volition. Therefore, there should also be two spheres: the sphere of nothingness and the sphere of neither perception nor non-perception. Furthermore, because of attaching to consciousness, one is able to leave the sphere of emptiness. Therefore, although there are other aggregates, only consciousness receives its name.
After a practitioner attains the sphere of consciousness, they further seek profound Samadhi, observing the faults of consciousness, as mentioned above. Furthermore, observing consciousness as an illusion, false and unreal, dependent on various conditions and not self-governed; when there are conditions, it will
生、無緣則滅，識不住情亦不住緣亦不住中間，非有住處非無住處，識相如是。世尊說言：「識如幻也。」行者如是思惟已，得離識處。複次行者作是念，如五欲虛誑，色亦如是；如色虛誑，虛空亦爾；虛空虛誑，識相亦爾。是皆虛誑，而眾生惑著即謂諸法，空無所有是安隱處，作是念已即入無所有處。
問曰：
虛空處、無所有處，有何差別？
答曰：
前者心想虛空為緣，此中心想無所有為緣，是為差別。行者入無所有處已，利根者覺是中猶有受想行識厭患，如先說；鈍根者則不能覺。複次離無所有處因緣有三見：有見、無見、非有見非無見。有見，從欲界乃至識處；無見，即是無所有處；非有非無見，非想非非想處。是無見應當舍離。何以故？非想非非想雖細尚應舍離，何況無所有處，作是念已離無所有處。
問曰：
如佛法中亦有空無所有，若是為實，云何言邪見應當舍離？
答曰：
佛法中為用破著故，說不以為實；無所有處謂為是實，邪見愛著故。是中眾生受定果報已，隨業因緣復受諸報，以是故應舍。名雖相似，其實各異。複次行者作是念：「一切想地皆粗可患，如病如癰如瘡如箭，無想地則是癡處，今寂滅微妙第一處，所謂非想非無想處。」如是
【現代漢語翻譯】 現代漢語譯本：生起有因緣，沒有因緣就會滅。識（vijñāna）不執著于情感，也不執著于因緣，也不執著于兩者之間。它既非有住處，也非無住處，識的相狀就是這樣。世尊說：『識就像幻象一樣。』修行者這樣思維后，就能脫離對識的執著。進一步，修行者這樣想：就像五欲（pañca kāmaguṇā）是虛假的，色（rūpa）也是如此；就像色是虛假的，虛空（ākāśa）也是如此；就像虛空是虛假的，識的相狀也是如此。這些都是虛假的，而眾生迷惑執著，就認為諸法（dharma）是真實存在的。實際上，空無所有才是安穩之處。這樣想之後，就進入了無所有處（ākiñcaññāyatana）。
問：
虛空處（ākāsānañcāyatana）和無所有處，有什麼差別？
答：
前者用心想虛空作為所緣，後者用心想無所有作為所緣，這就是差別。修行者進入無所有處后，利根的人會覺察到其中仍然有受（vedanā）、想（saṃjñā）、行（saṃskāra）、識，從而厭惡它，就像之前說的那樣；鈍根的人則不能覺察。進一步，脫離無所有處的因緣有三種見解：有見、無見、非有見非無見。有見，指的是從欲界（kāmadhātu）乃至識處；無見，就是無所有處；非有非無見，指的是非想非非想處（nevasaññānāsaññāyatana）。這種無見應當捨棄。為什麼呢？因為非想非非想處雖然細微，尚且應該捨棄，何況是無所有處呢？這樣想之後，就脫離了無所有處。
問：
如果佛法中也有空無所有，如果是真實的，為什麼說邪見應當捨棄呢？
答：
佛法中是爲了破除執著，所以說空無所有，但並不認為它是真實的；而無所有處則認為它是真實的，因此產生了邪見和愛著。其中的眾生在接受了定（samādhi）的果報后，還會隨著業（karma）的因緣再次接受各種果報，因此應該捨棄。名義雖然相似，但實質各不相同。進一步，修行者這樣想：『一切想地（saṃjñābhūmi）都是粗糙可厭的，就像疾病、癰腫、瘡口、箭傷一樣，無想地（asaṃjñābhūmi）則是愚癡之處。現在寂滅微妙的第一處，就是非想非非想處。』像這樣。
【English Translation】 English version: When conditions are present, it arises; when conditions are absent, it ceases. Consciousness (vijñāna) does not dwell on feelings, nor does it dwell on conditions, nor does it dwell in between. It is neither a place of dwelling nor a place of non-dwelling; such is the nature of consciousness. The World-Honored One said, 'Consciousness is like an illusion.' When a practitioner contemplates in this way, they can detach from the realm of consciousness. Furthermore, the practitioner thinks thus: Just as the five desires (pañca kāmaguṇā) are false, so too is form (rūpa); just as form is false, so too is space (ākāśa); just as space is false, so too is the nature of consciousness. All these are false, but beings are deluded and attached, believing that phenomena (dharma) are real. In reality, the state of nothingness is the place of peace. Having thought thus, one enters the realm of nothingness (ākiñcaññāyatana).
Question:
What is the difference between the realm of space (ākāsānañcāyatana) and the realm of nothingness?
Answer:
The former uses the mind to contemplate space as its object, while the latter uses the mind to contemplate nothingness as its object. This is the difference. After a practitioner enters the realm of nothingness, those with sharp faculties will realize that there are still feelings (vedanā), perceptions (saṃjñā), volitions (saṃskāra), and consciousness present, and will become disgusted with it, as mentioned earlier; those with dull faculties will not be able to realize this. Furthermore, there are three views that arise from the conditions of detachment from the realm of nothingness: the view of existence, the view of non-existence, and the view of neither existence nor non-existence. The view of existence refers to the realms from the desire realm (kāmadhātu) up to the realm of consciousness; the view of non-existence is the realm of nothingness; the view of neither existence nor non-existence refers to the realm of neither perception nor non-perception (nevasaññānāsaññāyatana). This view of non-existence should be abandoned. Why? Because even the subtle realm of neither perception nor non-perception should be abandoned, how much more so the realm of nothingness? Having thought thus, one detaches from the realm of nothingness.
Question:
If there is also emptiness and nothingness in the Buddha-dharma, and if it is real, why is it said that wrong views should be abandoned?
Answer:
In the Buddha-dharma, emptiness and nothingness are taught to break attachments, but they are not regarded as ultimately real. The realm of nothingness, however, is regarded as real, thus giving rise to wrong views and attachments. Beings in that realm, after receiving the karmic results of their samādhi, will again receive various results according to the conditions of their karma (karma), and therefore it should be abandoned. Although the names are similar, their essence is different. Furthermore, the practitioner thinks thus: 'All realms of perception (saṃjñābhūmi) are coarse and repulsive, like diseases, tumors, sores, or arrows, while the realm of non-perception (asaṃjñābhūmi) is a place of ignorance. Now, the first and foremost place of serene extinction is the realm of neither perception nor non-perception.' Thus it is.
觀已，則離無所有處想地，即入非有想非無想處。
問曰：
是中為有想為無想？
答曰：
是中有想。
問曰：
若有想者，何以但下七地名為想定耶？
答曰：
此地中想微細不利，想用不了故不名為想。行者心謂是處非有想非無想，是故佛隨其本名，說是名非有想非無想處。鈍根者不覺是中有四陰，便謂涅槃安隱之處，生增上慢，壽八萬劫已還墮諸趣。是中四陰雖微深妙，利根者則能覺知，覺知已患厭作是念：「此亦和合作法，因緣生法虛誑不實，如病如癰如瘡如箭，無常苦空無我，亦是後生因緣，應當舍離，以其患故當學四諦。」
問曰：
舍餘地時，何以不言學四諦？
答曰：
前以說如病如癰如瘡如箭，無常苦空無我，便為略說四諦，但未廣說。複次餘地無遮無難，凡夫有漏道亦能過故。而此世間之頂，唯有聖人學無漏道乃能得過。譬如繩系鳥腳，初雖得去繩盡攝還。凡夫人亦如是，雖過餘地，魔王不以為驚；若過有頂之地，魔王大驚如繩斷鳥去。以是故，離餘地時不說四諦。有頂地是三界之要門，欲出要門當學四諦。
問曰：
云何為四諦？
答曰：
苦諦、集諦、滅諦、道諦。苦有二種：一者
身苦，二者心苦。集亦二種：一者使，二者惱纏。滅亦二種：一者有餘涅槃，二者無餘涅槃。道亦二種：一者定，二者慧。複次苦諦有二種：一者苦諦，二者苦聖諦。苦諦者惱相故，所謂五受陰名為苦諦。苦聖諦者，以知見故修道，是名苦聖諦。集諦有二種。一者集諦，二者集聖諦。集諦者出生相，所謂愛等諦煩惱名為集諦。集聖諦者，以斷故修道，是為集聖諦。滅諦有二種：一者滅諦，二者滅聖諦。滅諦者寂滅相，所謂四沙門果，是名滅諦。滅聖諦者，以證故行道，是為滅聖諦。道諦有二種：一者道諦，二者道聖諦。道諦者出到相，所謂八正道，是名為道諦。道聖諦者，以修故行道，是為道聖諦。
複次諦有二種：總相、別相。總相苦者，五受陰；別相苦者，廣分別色陰受想行識陰。總相集者，能生後身受；別相集者，廣分別愛等諸煩惱及有漏業五受陰因緣。總相滅者，能生後身愛盡；別相滅者，廣分別八十九種盡。總相道者，八聖道；別相道者，廣分別從苦法忍乃至無學道。若不通達四諦者，則輪轉五道，往來生死無休息時。以是因緣故，行者應念老病死等一切苦惱皆由有身，譬如一切草木皆從地出。如經中說，十方眾生所以有身，皆為受苦故生。譬如毒食，若好若丑皆為殺人；若無身心者，死苦則無所寄
【現代漢語翻譯】 現代漢語譯本 身苦有兩種：一是身體上的痛苦，二是精神上的痛苦。集（苦的根源）也有兩種：一是煩惱的驅使（使），二是煩惱的纏縛（惱纏）。滅（苦的止息）也有兩種：一是有餘涅槃（涅槃后仍有殘餘的生命），二是無餘涅槃（涅槃后不再有生命）。道（達到滅苦的途徑）也有兩種：一是禪定（定），二是智慧（慧）。 進一步說，苦諦有兩種：一是苦諦本身，二是苦聖諦。苦諦是指惱亂之相，即所謂的五受陰（色、受、想、行、識）被稱為苦諦。苦聖諦是指通過知見而修道，這被稱為苦聖諦。集諦有兩種：一是集諦本身，二是集聖諦。集諦是指產生之相，即所謂的愛等煩惱被稱為集諦。集聖諦是指通過斷除煩惱而修道，這被稱為集聖諦。滅諦有兩種：一是滅諦本身，二是滅聖諦。滅諦是指寂滅之相，即所謂的四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），這被稱為滅諦。滅聖諦是指通過證悟而修行，這被稱為滅聖諦。道諦有兩種：一是道諦本身，二是道聖諦。道諦是指通往解脫之相，即所謂的八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），這被稱為道諦。道聖諦是指通過修行而實踐，這被稱為道聖諦。 進一步說，諦有兩種：總相和別相。總相的苦是指五受陰；別相的苦是指廣泛地分別色陰、受陰、想陰、行陰、識陰。總相的集是指能夠產生後世的受；別相的集是指廣泛地分別愛等各種煩惱以及有漏業（導致輪迴的業力）和五受陰的因緣。總相的滅是指能夠使產生後世的愛慾止息；別相的滅是指廣泛地分別八十九種盡（煩惱的止息）。總相的道是指八聖道；別相的道是指廣泛地分別從苦法忍（對苦諦的忍可）乃至無學道（阿羅漢的道）。如果不通達四諦，就會在五道（地獄、餓鬼、畜生、人、天）中輪迴，往來生死沒有休息的時候。因為這個原因，修行者應該想到衰老、疾病、死亡等一切苦惱都是由於有身體，譬如一切草木都從地裡長出來。如經中所說，十方眾生之所以有身體，都是爲了承受痛苦而生。譬如毒藥，無論好壞都會殺人；如果沒有身心，死亡的痛苦就沒有寄託之處。
【English Translation】 English version There are two kinds of suffering (身苦): physical suffering and mental suffering. There are also two kinds of origination (集, the cause of suffering): the driving force of afflictions (使) and the entanglements of afflictions (惱纏). There are also two kinds of cessation (滅, the end of suffering): Nirvana with remainder (有餘涅槃, Nirvana with some remaining life) and Nirvana without remainder (無餘涅槃, Nirvana without any remaining life). There are also two kinds of path (道, the way to end suffering): concentration (定) and wisdom (慧). Furthermore, there are two kinds of the Truth of Suffering (苦諦): the Truth of Suffering itself and the Noble Truth of Suffering (苦聖諦). The Truth of Suffering refers to the aspect of affliction, namely, the five aggregates of clinging (五受陰, form, feeling, perception, mental formations, and consciousness) are called the Truth of Suffering. The Noble Truth of Suffering refers to cultivating the path through knowledge and insight; this is called the Noble Truth of Suffering. There are two kinds of the Truth of Origination (集諦): the Truth of Origination itself and the Noble Truth of Origination (集聖諦). The Truth of Origination refers to the aspect of arising, namely, afflictions such as craving are called the Truth of Origination. The Noble Truth of Origination refers to cultivating the path through abandoning afflictions; this is called the Noble Truth of Origination. There are two kinds of the Truth of Cessation (滅諦): the Truth of Cessation itself and the Noble Truth of Cessation (滅聖諦). The Truth of Cessation refers to the aspect of tranquility, namely, the four fruits of a Shramana (沙門果, Stream-enterer, Once-returner, Non-returner, and Arhat) are called the Truth of Cessation. The Noble Truth of Cessation refers to practicing the path through realization; this is called the Noble Truth of Cessation. There are two kinds of the Truth of the Path (道諦): the Truth of the Path itself and the Noble Truth of the Path (道聖諦). The Truth of the Path refers to the aspect of leading to liberation, namely, the Eightfold Noble Path (八正道, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration) is called the Truth of the Path. The Noble Truth of the Path refers to practicing the path through cultivation; this is called the Noble Truth of the Path. Furthermore, there are two aspects of the Truths (諦): general characteristics and specific characteristics. The general characteristic of suffering refers to the five aggregates of clinging; the specific characteristic of suffering refers to extensively distinguishing the aggregates of form, feeling, perception, mental formations, and consciousness. The general characteristic of origination refers to that which can generate future existence; the specific characteristic of origination refers to extensively distinguishing various afflictions such as craving, as well as the causes and conditions of defiled karma (有漏業, karma that leads to rebirth) and the five aggregates of clinging. The general characteristic of cessation refers to the cessation of craving that can generate future existence; the specific characteristic of cessation refers to extensively distinguishing the eighty-nine kinds of cessation (盡, cessation of afflictions). The general characteristic of the path refers to the Eightfold Noble Path; the specific characteristic of the path refers to extensively distinguishing from the acceptance of the Truth of Suffering (苦法忍, the acceptance of the Truth of Suffering) to the path of no more learning (無學道, the path of an Arhat). If one does not understand the Four Noble Truths, then one will transmigrate in the five realms (五道, hell, hungry ghosts, animals, humans, and gods), going back and forth in birth and death without rest. Because of this reason, practitioners should contemplate that all suffering and afflictions such as old age, sickness, and death are due to having a body, just as all plants and trees grow from the earth. As it is said in the sutras, the reason why beings in the ten directions have bodies is that they are born to experience suffering. Just like poison, whether it is good or bad, it will kill people; if there is no body and mind, then the suffering of death has nowhere to attach itself.
。如惡風摧折大樹，若無樹者則無所壞。如是略說身心受苦之本，如虛空風之本，木是火之本，地是水之本，身是苦之本。複次如地常是堅相，水常為濕相，火常為熱相，風常為動相，身心常為苦相。所以者何？以有身故，則老病死飢渴寒熱風雨等苦常隨逐之；以有心故，憂愁怖畏瞋惱嫉妒等苦常隨逐之。若知現在身苦，過去苦亦爾，如現在過去身苦，未來亦爾。譬如見今谷種生谷，比知過去未來亦皆如是。又如現在火熱相，比知過去未來火亦熱。如是若無身心，前則無苦、今亦無苦、后亦無苦。當知三世苦痛皆從身心而有，是故應觀苦諦。如是心生厭患，是苦因緣，唯從愛等諸煩惱生，非天非時非自然亦非無因緣，若離煩惱則不有生。當知世間皆從愛等煩惱生，如人造事皆欲以為先，以是故諸煩惱是苦因緣。複次由愛水故受身，若無愛水則不受身，如干土不能著壁，以水和之則有所著。複次因諸煩惱是故受身種種不同，如多欲者受多欲形，多瞋恚者受多瞋恚形，多癡者受多癡形，煩惱薄者受薄煩惱形，見今果報異故，知昔因緣各別，來世隨煩惱受身差別亦如是隨業受身。若不為瞋恚則不受毒蛇形，一切余形亦如是。以是故當知愛等諸煩惱一切苦因緣，苦因緣盡故則苦盡涅槃，涅槃名離欲，斷諸煩惱常不變異，是中無
【現代漢語翻譯】 現代漢語譯本： 就像狂風摧折大樹一樣，如果沒有樹，狂風就無從破壞。同樣，簡略地說，身心承受痛苦的根源，就像虛空以風為根源，木頭以火為根源，土地以水為根源，身體以痛苦為根源。再進一步說，就像土地的常態是堅硬，水的常態是潮濕，火的常態是炎熱，風的常態是流動，身心的常態就是痛苦。為什麼這麼說呢？因為有了身體，衰老、疾病、死亡、飢餓、乾渴、寒冷、炎熱、風雨等等痛苦就會常常伴隨著它；因為有了心，憂愁、恐懼、害怕、憤怒、惱恨、嫉妒等等痛苦就會常常伴隨著它。如果知道現在的身體是痛苦的，那麼過去的痛苦也是如此，就像現在和過去的身體是痛苦的，未來也是如此。譬如，看到現在的谷種生長出穀子，就可以推知過去和未來也都是這樣。又如，現在火的特性是熱，就可以推知過去和未來的火也是熱的。這樣，如果沒有身心，過去就沒有痛苦，現在也沒有痛苦，未來也沒有痛苦。應當知道，三世的苦痛都是從身心而來的，所以應當觀察苦諦（Dukkha-satya，四聖諦之一，指世間充滿痛苦的真理）。 像這樣，心中產生厭惡和憂患，痛苦的因緣，僅僅是從愛（Trsna）等各種煩惱產生的，不是天神、不是時節、不是自然而然，也不是沒有原因的。如果脫離了煩惱，就不會有生命的產生。應當知道，世間的一切都是從愛等煩惱產生的，就像人做事情總是以慾望為先導一樣，因此，各種煩惱是痛苦的因緣。再進一步說，由於愛水的緣故而接受身體，如果沒有愛水，就不會接受身體，就像乾燥的泥土不能粘在墻上一樣，用水調和后才能粘住。再進一步說，因為各種煩惱，所以接受的身體也種種不同，就像慾望多的人接受慾望多的形體，嗔恚多的人接受嗔恚多的形體，愚癡多的人接受愚癡多的形體，煩惱少的人接受煩惱少的形體。看到現在的果報不同，就知道過去的因緣也各不相同，來世隨著煩惱接受身體的差別也是這樣，隨著業力接受身體。如果不產生嗔恚，就不會接受毒蛇的形體，一切其他的形體也是這樣。因此，應當知道，愛等各種煩惱是一切痛苦的因緣，痛苦的因緣滅盡了，那麼痛苦也就滅盡，達到涅槃（Nirvana），涅槃的意思是脫離慾望，斷絕各種煩惱，永恒不變，其中沒有……
【English Translation】 English version: Just as a strong wind can break a large tree, but if there is no tree, there is nothing for the wind to destroy. Similarly, to put it briefly, the root of suffering experienced by body and mind is like the wind being the root of the sky, wood being the root of fire, earth being the root of water, and the body being the root of suffering. Furthermore, just as the constant characteristic of earth is hardness, the constant characteristic of water is wetness, the constant characteristic of fire is heat, and the constant characteristic of wind is movement, the constant characteristic of body and mind is suffering. Why is this so? Because having a body means that suffering such as old age, sickness, death, hunger, thirst, cold, heat, wind, and rain constantly accompany it; because having a mind means that suffering such as worry, fear, dread, anger, resentment, and jealousy constantly accompany it. If one knows that the present body is suffering, then the past suffering was also like that, just as the present and past body is suffering, so will the future be. For example, seeing that the present grain seed grows into grain, one can infer that the past and future will also be like that. Also, just as the present characteristic of fire is heat, one can infer that the past and future fire is also hot. Thus, if there is no body and mind, there was no suffering in the past, there is no suffering now, and there will be no suffering in the future. One should know that the suffering of the three times all comes from body and mind, therefore one should contemplate the Truth of Suffering (Dukkha-satya, one of the Four Noble Truths, referring to the truth that the world is full of suffering). In this way, aversion and weariness arise in the mind, the cause of suffering arises solely from craving (Trsna) and other afflictions, not from gods, not from seasons, not from nature, not without cause. If one is free from afflictions, then there will be no birth. One should know that everything in the world arises from craving and other afflictions, just as people always prioritize desires when doing things, therefore, various afflictions are the cause of suffering. Furthermore, one receives a body because of the water of craving; if there is no water of craving, one will not receive a body, just as dry soil cannot stick to a wall, but it can stick when mixed with water. Furthermore, because of various afflictions, the bodies received are also different, just as those with much desire receive a form of much desire, those with much anger receive a form of much anger, those with much delusion receive a form of much delusion, and those with few afflictions receive a form of few afflictions. Seeing that the present karmic results are different, one knows that the past causes and conditions were also different, and the differences in the bodies received in the future according to afflictions are also like that, receiving bodies according to karma. If one does not generate anger, one will not receive the form of a poisonous snake, and all other forms are also like that. Therefore, one should know that craving and other afflictions are the cause of all suffering, and when the cause of suffering is exhausted, then suffering is also exhausted, and one attains Nirvana, which means being free from desire, cutting off all afflictions, and being eternally unchanging, in which there is no...
生無老無病無死，無愛別離苦怨憎會苦，常樂不退。行者得涅槃滅度時都無所去，名為寂滅。譬如然燈，膏盡則滅不至諸方，是名滅諦。
得涅槃方便道，定分有三種，慧分有二種，戒分有三種，住是戒中修行定慧。所謂於四諦中慧能決了，是名正見；隨正見覺法發起，是為正思惟。是名慧分二種。正定、正念、正精進，是名定分三種。正語、正業、正命，是名戒分三種。住凈戒故，諸煩惱芽不令增長，勢力衰薄，如非時種芽不增長，諸煩惱力來，定分能遮，如大山堰水，水不能破壞。譬如咒術能禁毒蛇，雖復有毒不能害人，定分亦如是。慧能拔諸煩惱根本，如夏水暴漲，岸上諸樹無不漂拔；行此三分八道真直正路，能滅苦因，畢竟安隱常樂無為。
若方便初習其門則有十事：一者心專正，種種外事來壞不能移轉，如四邊風起山不傾動。二者質直，聞師說法不見長短，心無增減隨教無疑，譬如入稠林采木直者易出曲者難出，如是三界稠林，直者易出、曲者難出，佛法中唯直是用、曲者遺棄。三者慚愧，是第一上服最妙莊嚴，慚愧為鉤制諸噁心，有慚有愧真為是人，若無慚愧畜生無異。四者不放逸，一切善法之根本，如世間放逸失諸利事，行者放逸失涅槃利，當知放逸如怨如賊，心常遠離，當知不放逸如君
【現代漢語翻譯】 現代漢語譯本：沒有生老病死，沒有愛別離的痛苦和怨憎相會的痛苦，只有永恒的快樂，不會退轉。修行者獲得涅槃（Nirvana，滅度）時，什麼地方也不會去，這叫做寂滅。比如點燃的燈，燈油耗盡就熄滅了，不會到任何地方去，這叫做滅諦（Nirodha Satya，滅諦）。
獲得涅槃的方便道，定（Samadhi，定）的部分有三種，慧（Prajna，慧）的部分有兩種，戒（Sila，戒）的部分有三種，安住于戒之中修行定慧。所謂在四諦（Four Noble Truths，四諦）中，智慧能夠決斷明瞭，這叫做正見（Samyag-dṛṣṭi，正見）；隨著正見的覺悟，覺察法而發起行動，這叫做正思惟（Samyak-saṃkalpa，正思惟）。這是慧的部分的兩種。正定（Samyak-samādhi，正定）、正念（Samyak-smṛti，正念）、正精進（Samyag-vyāyāma，正精進），這是定的部分的的三種。正語（Samyag-vāc，正語）、正業（Samyak-karmānta，正業）、正命（Samyag-ājīva，正命），這是戒的部分的三種。安住于清凈的戒律，不讓各種煩惱的萌芽增長，使其勢力衰弱，就像不是時候播種，種子不會發芽一樣。各種煩惱的力量來襲時，定的部分能夠遮擋，就像大山攔截水流，水不能衝破一樣。比如咒語能夠禁錮毒蛇，即使有毒也不能害人，定的部分也是這樣。智慧能夠拔除各種煩惱的根本，就像夏天洪水暴漲，岸上的樹木沒有不被衝倒拔起的。修行這戒、定、慧三部分組成的八正道（Eightfold Path，八正道）的真直正路，能夠滅除痛苦的原因，最終獲得安穩、快樂和無為的境界。
如果方便法門初學者入門，則有十件事：一是心專一正直，各種外在事物來擾亂也不能轉移，就像四面八方的風吹來，山也不會傾斜動搖。二是質樸正直，聽聞老師說法，不計較長短，心中沒有增減，跟隨教導沒有懷疑，比如進入茂密的森林採伐木材，直的容易取出，彎曲的難以取出，就像這三界（Three Realms，三界）的茂密森林，正直的人容易出去，彎曲的人難以出去，佛法中唯有正直有用，彎曲的被遺棄。三是慚愧，這是第一等的上好衣服，最美妙的莊嚴，慚愧是鉤子，用來控制各種噁心，有慚愧之心才是真正的人，如果沒有慚愧，就和畜生沒有區別。四是不放逸，是一切善法的根本，就像世間放逸會失去各種利益，修行者放逸會失去涅槃的利益，應當知道放逸如同怨敵如同盜賊，心中常常遠離，應當知道不放逸如同君主。
【English Translation】 English version: There is no birth, no old age, no sickness, no death, no suffering of separation from loved ones, no suffering of encountering those one hates, only constant joy, without regression. When a practitioner attains Nirvana (extinction), there is nowhere to go; this is called quiescence. It is like a burning lamp; when the oil is exhausted, it goes out and does not go to any direction; this is called Nirodha Satya (the truth of cessation).
To attain the expedient path to Nirvana, the aspect of Samadhi (concentration) has three parts, the aspect of Prajna (wisdom) has two parts, and the aspect of Sila (morality) has three parts. Abiding in these precepts, cultivate Samadhi and Prajna. That is, within the Four Noble Truths, wisdom can decisively understand; this is called Samyag-dṛṣṭi (Right View). Following the awakening of Right View, the perception of Dharma arises; this is called Samyak-saṃkalpa (Right Thought). These are the two aspects of wisdom. Samyak-samādhi (Right Concentration), Samyak-smṛti (Right Mindfulness), and Samyak-vyāyāma (Right Effort) are the three aspects of concentration. Samyak-vāc (Right Speech), Samyak-karmānta (Right Action), and Samyak-ājīva (Right Livelihood) are the three aspects of morality. Abiding in pure precepts, do not allow the sprouts of various afflictions to grow, weakening their power, just as seeds sown out of season do not sprout. When the power of various afflictions comes, the aspect of concentration can block it, like a great mountain damming water, which the water cannot break through. It is like a mantra that can restrain poisonous snakes; even if they have poison, they cannot harm people. The aspect of concentration is also like this. Wisdom can uproot the roots of various afflictions, like a summer flood that washes away all the trees on the shore. Practicing this true, straight, and correct path of the Eightfold Path (composed of morality, concentration, and wisdom) can extinguish the cause of suffering, ultimately attaining peace, joy, and the state of non-action.
If a beginner is just entering the gate of expedient methods, there are ten things: First, the mind is focused and upright; various external matters cannot disturb or divert it, like a mountain that does not tilt or shake when winds arise from all four directions. Second, be simple and honest; when hearing the teacher's teachings, do not judge their length or shortness, and have no increase or decrease in mind, following the teachings without doubt, like entering a dense forest to gather wood; the straight ones are easy to take out, while the crooked ones are difficult. Just like this dense forest of the Three Realms, the upright are easy to exit, while the crooked are difficult. In the Buddha's teachings, only the upright are useful, while the crooked are discarded. Third, have shame and remorse; this is the best and most wonderful adornment, shame and remorse are hooks to control various evil thoughts. Having shame and remorse makes one a true person; without shame and remorse, one is no different from an animal. Fourth, be diligent and not lax; this is the root of all good dharmas, just as in the world, laxity leads to the loss of various benefits, a practitioner's laxity leads to the loss of the benefits of Nirvana. One should know that laxity is like an enemy or a thief, and the mind should always stay away from it. One should know that diligence is like a ruler.
父師長，應遵承不捨。五者遠離，因此遠離成不放逸，若近五欲諸情開發，先常身離聚落，次心遠離不念世事。六者少欲，資生之物心不多求，多求故則墮眾惱。七者知足，有人雖復少欲，樂著好物則敗道心，是故智者趣足而已。八者心不繫著，若弟子檀越知識親里，若問訊迎送多營多事，如是等者毀敗道故不應繫著。九者不樂世樂，若歌舞伎樂，良時好日選擇吉兇，一切世事悉不喜樂。十者忍辱，行者求道時，當忍十事：一蚊虻侵害，二蛇蚖毒螫，三者毒獸，四者罵詈誹謗，五者打擲加害，六者病痛，七饑，八渴，九寒，十熱，如是惱事，行者忍之莫令有勝，常勝此事。
複次如人識知病相，知病因緣，知除病藥，得看病人，隨意所須不久當差。行者如是，知實苦相，知苦因緣，知苦盡道，知得善師同學，如是不久得安隱寂滅。
問曰：
以得非想非非想處入深禪定，唯有上地結使微薄，心已柔軟，不應種種因緣種種譬喻觀是四諦，似若不信？
答曰：
非但為有頂者說，總為一切有頂之人，但觀無色界四陰無常苦空無我，如病如瘡如箭入心，無常苦空無我，皆是因緣虛誑作法，觀涅槃上妙安隱快樂，非為作法真實不虛，滅三毒三衰，身心苦滅，常呵四陰及其因緣，則名苦諦集諦，
讚歎涅槃及涅槃道，是名盡諦道諦。
行者得四禪、四無色定，心已柔軟，若求五神通，依第四禪則易得，若依初禪二禪三禪雖復可得，求之甚難得亦不固。所以者何？初禪覺觀亂定故，二禪喜多故，三禪樂多故，與定相違，四如意分皆是定相，唯第四禪無苦無樂無憂無喜，無出入息，諸聖所住快樂安隱，是故行者當依第四禪修四如意分。所謂欲定行法成就如意，精進定、心定、思惟定行法成就如意，依是住者無事不得。
問曰：
云何欲定行法成就如意？
答曰：
欲名欲于所求之事，定名一心無有增減，行法名信念巧慧喜樂等助成欲定，因欲為主，得定故名為欲定；精進定、心定、思惟定亦如是。行者觀欲莫令有增有減，莫令內多攝、外多散，柔軟平等調和堪用，猶如彈琴調其緩急，隨作何曲。精進、心、思惟亦爾，如行者學飛，欲飛是名欲；攝諸散心集助行法，是名精進心；能舉身離身心粗重睡掉等，心則輕便，以心輕故能舉其身，是名心；籌量欲精進心多少，能舉身未能壞內外諸色味，是名思惟。依四如意分，能具足一切功德，何況五通！
問曰：
五神通何者先生？
答曰：
隨所樂者為先。
問曰：
若爾者，何以變化神通在初？
【現代漢語翻譯】 現代漢語譯本：讚歎涅槃（Nirvana，指解脫輪迴的境界）及涅槃之道，這被稱為盡諦道諦（指通往苦滅的真理的道路）。
修行者獲得四禪（Four Dhyanas，指四種禪定境界）、四無色定（Four Formless Attainments，指四種超越物質世界的禪定），心已經變得柔軟。如果想要求得五神通（Five Supernatural Powers，指五種超自然能力），依靠第四禪（Fourth Dhyana）就容易獲得。如果依靠初禪（First Dhyana）、二禪（Second Dhyana）、三禪（Third Dhyana），雖然也可以獲得，但求得非常困難，而且即使得到也不穩固。這是為什麼呢？因為初禪有覺觀（initial and sustained application of thought）擾亂禪定，二禪有喜（joy）太多，三禪有樂（happiness）太多，這些都與禪定相違背。四如意分（Four Bases of Supernatural Power，又稱四神足）都是禪定的表現。只有第四禪沒有苦（suffering）沒有樂，沒有憂（sorrow）沒有喜（joy），沒有出入息（in-and-out breathing），是諸聖（saints）所居住的快樂安穩之處。因此，修行者應當依靠第四禪來修習四如意分。所謂的欲定行法成就如意（accomplishment of the power of will），精進定（accomplishment of the power of effort）、心定（accomplishment of the power of mind）、思惟定行法成就如意（accomplishment of the power of investigation），依靠這些而住，沒有什麼事情不能成功。
問： 什麼是欲定行法成就如意？
答： 欲，是指希望達到所追求的目標。定，是指一心不亂，沒有增減。行法，是指信念（faith）、精巧（skill）、智慧（wisdom）、喜（joy）、樂（happiness）等輔助成就欲定。因為以欲為主，得到禪定，所以稱為欲定。精進定、心定、思惟定也是這樣。修行者觀察欲，不要讓它有增加或減少，不要讓它向內攝取過多，向外散亂過多，要柔軟平等，調和堪用，就像彈琴一樣，調整琴絃的鬆緊，以適應所彈的樂曲。精進、心、思惟也是這樣。比如修行者學習飛行，想要飛行，這叫做欲；收攝各種散亂的心，聚集輔助修行的法，這叫做精進；能夠舉身離地，使身心沒有粗重、昏睡、掉舉等障礙，心就輕便，因為心輕便，所以能夠舉起身體，這叫做心；衡量欲、精進、心有多少，能夠舉身，但還不能破壞內外諸色味（internal and external colors and tastes），這叫做思惟。依靠四如意分，能夠具足一切功德，更何況是五神通！
問： 五神通中哪一個先產生？
答： 隨修行者喜歡哪一個就先修哪一個。
問： 如果是這樣，為什麼變化神通（power of transformation）排在最前面？
【English Translation】 English version: Praising Nirvana (the state of liberation from the cycle of rebirth) and the path to Nirvana, this is called the Truth of the Path leading to the Cessation of Suffering.
A practitioner who attains the Four Dhyanas (the four states of meditative absorption) and the Four Formless Attainments (the four immaterial attainments), whose mind has become pliable, if he seeks the Five Supernatural Powers (the five kinds of supernormal abilities), it is easy to obtain by relying on the Fourth Dhyana. If relying on the First Dhyana, Second Dhyana, or Third Dhyana, although it is possible to obtain them, it is very difficult to obtain, and even if obtained, they are not stable. Why is this so? Because the First Dhyana has initial and sustained application of thought disturbing the concentration, the Second Dhyana has too much joy, and the Third Dhyana has too much happiness, which are contrary to concentration. The Four Bases of Supernatural Power (also known as the four foundations of psychic power) are all manifestations of concentration. Only the Fourth Dhyana has no suffering, no happiness, no sorrow, no joy, and no in-and-out breathing. It is a place of happiness, peace, and security where the saints dwell. Therefore, the practitioner should rely on the Fourth Dhyana to cultivate the Four Bases of Supernatural Power. The so-called accomplishment of the power of will, accomplishment of the power of effort, accomplishment of the power of mind, and accomplishment of the power of investigation, by relying on these, there is nothing that cannot be accomplished.
Question: What is the accomplishment of the power of will?
Answer: Will means desiring the thing that is sought. Concentration means being single-minded without increase or decrease. The practices are faith, skill, wisdom, joy, happiness, etc., which assist in the accomplishment of the power of will. Because will is the primary factor, and concentration is attained, it is called the power of will. The power of effort, the power of mind, and the power of investigation are also the same. The practitioner observes the will, not allowing it to increase or decrease, not allowing it to be too inwardly focused or too outwardly scattered, but making it pliable, equal, harmonious, and usable, like tuning a zither, adjusting the tightness and looseness of the strings to suit the music being played. Effort, mind, and investigation are also like this. For example, when a practitioner is learning to fly, wanting to fly is called will; gathering the scattered mind and collecting the practices that assist cultivation is called effort; being able to lift the body off the ground, freeing the body and mind from heaviness, drowsiness, restlessness, etc., makes the mind light, and because the mind is light, it is able to lift the body, this is called mind; measuring the amount of will, effort, and mind, being able to lift the body but not yet able to destroy the internal and external colors and tastes, this is called investigation. By relying on the Four Bases of Supernatural Power, one can fully possess all merits, let alone the Five Supernatural Powers!
Question: Which of the Five Supernatural Powers arises first?
Answer: Whichever the practitioner prefers to cultivate first.
Question: If that is the case, why is the power of transformation listed first?
答曰：
五神通多為眾生。所以者何？如慧解脫阿羅漢，既得阿羅漢作是念言：「有眾生多鈍根者，不通道事輕慢佛法，我得難事漏盡神通，如何不起神通教化眾生而令墮罪？又佛大悲利益眾生，我為弟子，應以神通助益眾生。然諸眾生多以現事而得利益，神變感動貴賤大眾無不傾伏，余通無有是者。」以是故變化神通在初。
問曰：
天身火大多故身有光明，亦能升虛疾去；鬼神風大多故身則輕疾，無所觸礙；龍身水多故心念生水，亦能變動；人身地大多故輕動相少，云何能飛？
答曰：
以人身地種輕動相少故，求學神通，如天如神何用通為？如地雖重，以水力故地則為動，如是心力故能舉其身。譬如獼猴從高墜落而不傷身，人墮則傷，以獼猴心力輕疾強故無損；當知身通如是，心力強故。又如人能浮，雖在深水而不沉沒，心方便力故能持其身；以是故當知，人身雖重，心力強故身飛虛空。
問曰：
如是可信云何當學？
答曰：
若行者住于第四禪，依四如意分，一心攝念觀身處處虛空如藕根孔，取身輕疾相，習之不已，身與心合，如鐵與火合，滅身粗重相，但有輕疾身；與欲、精進、思惟及助行法合，欲等善行力故，身則隨逐如火在鐵輕軟
【現代漢語翻譯】 現代漢語譯本： 答： 五神通（Panca abhijna，五種神通）多為利益眾生而用。為什麼這麼說呢？比如慧解脫阿羅漢（Prajna-vimukti arhat，以智慧解脫的阿羅漢），證得阿羅漢果後會這樣想：『有很多眾生根器遲鈍，不相信佛法，輕慢佛法，我得到了難以獲得的漏盡神通（Asravaksaya-jnana，斷盡煩惱的神通），怎麼能不起神通來教化眾生，讓他們繼續墮落受罪呢？而且佛陀大慈大悲，利益眾生，我作為佛的弟子，應該用神通來幫助利益眾生。然而，很多眾生更容易從眼前的利益中受益，神通變化能夠感動高貴和卑賤的大眾，讓他們無不信服，其他的神通沒有這樣的效果。』因此，變化神通（Rddhi-vidhi-jnana，變化自在的神通）最先被使用。 問： 天人的身體火元素居多，所以身體有光明，也能升到空中快速飛行；鬼神風元素居多，所以身體輕盈快速，沒有阻礙；龍的身體水元素居多，所以心念一動就能生出水，也能興風作浪；人的身體地元素居多，所以輕盈移動的特性很少，怎麼能飛行呢？ 答： 正因為人身地元素居多，輕盈移動的特性很少，所以才要求學神通。如果像天人、神那樣，又何必修習神通呢？就像大地雖然沉重，但憑藉水的力量，大地也能移動。同樣，憑藉心力的作用，人也能舉起自己的身體。比如獼猴從高處墜落不會受傷，人墜落就會受傷，這是因為獼猴的心力輕盈快速而強大，所以沒有損傷。應當知道身體的神通也是這樣，因為心力強大。又比如人能漂浮在水面上，即使在深水中也不會沉沒，這是因為心念的方便力能夠支撐身體。因此應當知道，人的身體雖然沉重，但心力強大，身體就能在虛空中飛行。 問： 這樣說來，我相信了，那麼應該如何修學呢？ 答： 如果修行者安住在第四禪（Fourth Dhyana，四禪定），依靠四如意分（Four bases of magical power，四種成就神通的基礎），一心專注，觀想身體的各個部位都像藕根的孔洞一樣空虛，獲取身體輕盈快速的表象，不斷練習，身體與心合二為一，就像鐵與火融合在一起，消除身體的粗重之相，只剩下輕盈快速的身體。再與欲如意分（Chanda-riddhipada，希求的意念力）、精進如意分（Virya-riddhipada，精進的意念力）、思惟如意分（Citta-riddhipada，專注的意念力）以及輔助修行的法門相結合，憑藉希求等善行的力量，身體就能隨心所欲地移動，就像火在鐵中一樣輕柔。
【English Translation】 English version: Answer: The five supernormal powers (Panca abhijna) are mostly used for the benefit of sentient beings. Why is that? For example, a Wisdom-liberated Arhat (Prajna-vimukti arhat), upon attaining Arhatship, would think: 'There are many sentient beings with dull faculties who do not believe in the path and are disrespectful towards the Buddha's teachings. I have attained the difficult-to-obtain power of the extinction of outflows (Asravaksaya-jnana). How can I not use my supernormal powers to teach and transform sentient beings and allow them to continue to fall into suffering? Moreover, the Buddha is greatly compassionate and benefits sentient beings. As a disciple of the Buddha, I should use my supernormal powers to help and benefit sentient beings. However, many sentient beings are more easily benefited by immediate results. Supernormal transformations can move noble and humble masses, causing them all to submit in faith. Other supernormal powers do not have this effect.' Therefore, the supernormal power of transformation (Rddhi-vidhi-jnana) is used first. Question: The bodies of devas (gods) have a greater proportion of the fire element, so their bodies have light and they can ascend into the sky and travel quickly. The bodies of ghosts and spirits have a greater proportion of the wind element, so their bodies are light and quick, without obstruction. The bodies of dragons have a greater proportion of the water element, so they can generate water with a thought and also cause changes. The bodies of humans have a greater proportion of the earth element, so they have little lightness and mobility. How can they fly? Answer: Precisely because human bodies have a greater proportion of the earth element and little lightness and mobility, they seek to learn supernormal powers. If they were like devas or spirits, why would they need to cultivate supernormal powers? Just as the earth, although heavy, can be moved by the power of water, so too can a person lift their body through the power of the mind. For example, a monkey can fall from a great height without injury, while a person would be injured. This is because the monkey's mind is light, quick, and strong, so there is no damage. You should know that supernormal powers of the body are like this: they are due to the strength of the mind. Also, just as a person can float, even in deep water, without sinking, this is because the expedient power of the mind can support the body. Therefore, you should know that although the human body is heavy, the body can fly in the sky because of the strength of the mind. Question: If that is believable, then how should one learn it? Answer: If a practitioner dwells in the Fourth Dhyana (Fourth Dhyana), relies on the four bases of magical power (Four bases of magical power), focuses the mind and contemplates the body, seeing each part as empty as the holes in a lotus root, grasping the appearance of lightness and quickness of the body, and practices continuously, the body and mind will merge as one, like iron and fire merging together, eliminating the coarse and heavy aspect of the body, leaving only the light and quick body. Furthermore, combining this with the will-to-act base (Chanda-riddhipada), the effort base (Virya-riddhipada), the thought base (Citta-riddhipada), and the auxiliary practices, the body will move as desired, like fire in soft iron, due to the power of these virtuous practices.
中用。又複色界四大造色，在此身中與身和合，令身輕便隨意能去。如人服藥，令心了了身則輕便。譬如色界四大造色明凈，在此身故眼則明凈。如人學跳，習之轉工絕於餘人，如鳥子學飛漸漸轉遠；身通如是，初得之時，或一丈二丈，漸能遠飛。是變化神通有四種：一者身飛虛空如鳥飛行，二者遠能令近，三者此滅彼出，四者猶如意疾，彈指之頃有六十念，一念中間能越無量阿僧祇恒河沙國土，隨念即至。用是神通身得自在，一身能為多身，多身能為一身，大能為小、小能為大，重若須彌、輕如鴻毛，如是等所作如意。
複次，菩薩得是身通，一念之頃度恒河沙國土，然眾生見菩薩到彼，而菩薩不動于本處，于彼說法教化，此亦不廢。或有天人著常顛倒，可以神通度者，現燒三千大千國土，而眾生見三千大千國土焚燒破壞，而國土無損。有眾生心生憍慢，現作手執金剛杵，從金剛中出火，見者怖畏歸伏禮敬。有人樂著轉輪聖王身，即現轉輪聖王而為說法，或現釋提桓因、或現魔王、或現聲聞辟支佛、或現佛身，隨所樂身而為說法。菩薩或覆在虛空中結加趺坐，從身四邊悉放種種光明而為說法。或時眾生樂雜色莊嚴，即為現三千大千國土七寶莊嚴幢幡華蓋百種伎樂，處中說法。或令三千大千國土為一海水，青蓮
【現代漢語翻譯】 現代漢語譯本： 有用。此外，四大（地、水、火、風四種元素）所造的色法，在這個身體中與身體和合，使身體輕便，能夠隨意前往。就像人服用藥物，使心清明，身體輕便一樣。譬如四大所造的色法明凈，在這個身體中，眼睛就明凈。就像人學習跳躍，練習得越熟練就越超過其他人，像小鳥學習飛行漸漸飛得更遠一樣；身通也是這樣，最初得到的時候，或許只能飛一丈二丈，漸漸地就能飛得很遠。這種變化神通有四種：一是身體飛在虛空中像鳥飛行一樣，二是能使遠的地方變近，三是這裡消失在那裡出現，四是像意念一樣迅速，彈指之間有六十個念頭，一個念頭中間能超越無量阿僧祇（極大的數字單位）恒河沙（像恒河沙一樣多）國土，隨著念頭立即到達。用這種神通身體得到自在，一個身體能變為多個身體，多個身體能變為一個身體，大能變為小、小能變為大，重得像須彌山（傳說中的山），輕得像鴻毛，像這樣等所作的事情都能如意。
再次，菩薩得到這種身通，一念之間能度過恒河沙數國土，然而眾生看見菩薩到達那裡，而菩薩沒有離開原來的地方，在那裡說法教化，這裡也不耽誤。或者有天人執著于常的顛倒見，可以用神通來度化他們，就顯現燒燬三千大千國土，而眾生看見三千大千國土被焚燒破壞，而國土沒有損壞。有眾生心中產生驕慢，就顯現用手拿著金剛杵（一種法器），從金剛杵中發出火焰，看見的人感到害怕而歸順禮敬。有人喜歡執著于轉輪聖王（擁有統治世界的理想君王）的身相，就顯現轉輪聖王而為他們說法，或者顯現釋提桓因（忉利天之主）、或者顯現魔王、或者顯現聲聞辟支佛（小乘佛教的修行者）、或者顯現佛身，隨著他們喜歡的身相而為他們說法。菩薩或者在虛空中結跏趺坐（一種坐姿），從身體四面放出種種光明而為他們說法。有時眾生喜歡各種顏色的莊嚴，就為他們顯現三千大千國土用七寶莊嚴，有幢幡華蓋和各種樂器，在其中說法。或者使三千大千國土變為一片海水，其中長滿青蓮
【English Translation】 English version: Useful. Furthermore, the four great elements (earth, water, fire, and wind) create form, which combines with the body, making it light and able to go wherever it pleases. It's like taking medicine that clears the mind and lightens the body. For example, if the form created by the four great elements is clear and pure, then the eyes in this body will be clear and bright. It's like someone learning to jump, the more they practice, the better they become, surpassing others, like a bird learning to fly, gradually flying further and further. It is the same with psychic powers; when first attained, one might only be able to fly one or two zhang (a unit of length), but gradually one can fly much further. These transformative psychic powers are of four kinds: first, flying in the sky like a bird; second, making what is far seem near; third, disappearing here and appearing there; and fourth, being as swift as thought. In the time it takes to snap one's fingers, there are sixty thoughts, and in the space of one thought, one can traverse countless asamkhya (an extremely large number) ganges (as numerous as the sands of the Ganges River) of lands, arriving instantly with the thought. Using these psychic powers, the body becomes free, one body can become many bodies, many bodies can become one body, the large can become small, the small can become large, as heavy as Mount Sumeru (the mythical world-mountain), as light as a feather, and all such actions can be performed at will.
Moreover, when a Bodhisattva attains these psychic powers, in a single thought they can cross lands as numerous as the sands of the Ganges River, yet beings see the Bodhisattva arrive there, while the Bodhisattva does not move from their original place, teaching and transforming beings there, without neglecting this place. Or, if there are gods or humans attached to the inverted view of permanence, who can be saved by psychic powers, the Bodhisattva manifests burning the three thousand great thousand worlds, and beings see the three thousand great thousand worlds being burned and destroyed, yet the lands are unharmed. If beings develop arrogance, the Bodhisattva manifests holding a vajra (a ritual object symbolizing firmness of spirit), from which fire emanates, causing those who see it to fear and submit with reverence. If someone is attached to the form of a cakravartin (an ideal universal ruler), the Bodhisattva manifests as a cakravartin and teaches them the Dharma, or manifests as Sakra (ruler of the Trāyastriṃśa Heaven), or manifests as a demon king, or manifests as a śrāvaka (a disciple of the Buddha) or pratyekabuddha (a solitary enlightened one), or manifests as a Buddha, teaching them the Dharma in whatever form they prefer. The Bodhisattva may also sit in the lotus position in the sky, emitting various kinds of light from all sides of their body while teaching the Dharma. Sometimes, if beings enjoy colorful adornments, the Bodhisattva manifests the three thousand great thousand worlds adorned with the seven treasures, with banners, canopies, and a hundred kinds of music, teaching the Dharma in the midst of it. Or the Bodhisattva may transform the three thousand great thousand worlds into a single ocean, filled with blue lotuses.
紅華覆蓋水上，于上說法。或坐須彌山上，以梵音聲說法，普聞諸國。或時眾生不見其形，但聞說法之聲。或作乾闥婆身，伎樂音聲令其心悅，然後說法。或現龍王雷電霹靂，而以說法。如是種種因緣方便，而現神變開引眾生。
問曰：
是神通變化諸物，云何而不虛妄？
答曰：
行者先知諸法虛誑如幻如化，譬如調泥隨意所作，如福德之人尚能夏有雪、冬生華、河不流，又如仙人瞋怒令虎狼師子變為石身，何況神通定力而不變物？複次一切物中各有氣分，取其分相神力廣之，餘者隱沒。如經說，有比丘神力心得自在，見有大木欲令為地即皆是地。所以者何？木有地分故。若水火風亦如是。若作金銀種種寶物，隨意悉作。何以故？木有凈分故。
問曰：
物變如是，化無本末，其事云何？
答曰：
有言虛空中四大所造微塵，化心力故令諸微塵合成化人。譬如人死，或生天上或生地獄，罪福因緣故，和合微塵為化亦如是等是物變化神通相。
若行者欲求天耳，亦以第四禪為本，修四如意分，如上所說，調柔其心，屬念大眾音聲，取種種聲相，所聞之聲常當想念，若心餘緣攝之令還，常當一心修念，即于耳中得色界四大所造清凈之色，是名修習天耳。以是天
【現代漢語翻譯】 現代漢語譯本：紅色的蓮花覆蓋在水面上，修行者在蓮花上說法。或者坐在須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）上，用清凈的梵音說法，聲音普遍傳到各個國家。有時眾生看不見說法者的形體，只能聽見說法的聲音。或者化作乾闥婆（Gandharva，天神樂師）的身形，用美妙的音樂使眾生心生喜悅，然後為他們說法。或者顯現龍王（Naga King）的威嚴，伴隨著雷電霹靂，以此來說法。像這樣用種種因緣和方便法門，顯現神通變化來引導眾生。
問：
這些神通變化所變的物體，為什麼不是虛妄的呢？
答：
修行者首先要知道一切諸法都是虛假的，如同幻象和變化一樣。比如用泥土可以隨意捏造成各種形狀。如同有福德的人，尚且能夠使夏天降雪、冬天開花、河流停止流動。又如仙人發怒，能使虎狼獅子變成石頭。更何況是具有神通定力的人，怎麼不能變化物體呢？而且一切物體中都各自有其組成部分，取其一部分，用神通力將其擴大，其餘部分則隱藏起來。如經中所說，有比丘（Bhikshu，佛教出家男眾）以神通力心得自在，看見一大塊木頭，想要讓它變成土地，它就全部變成土地。為什麼呢？因為木頭中含有土的成分。水、火、風也是同樣的道理。如果想要變化成金銀等各種寶物，也能隨意變化成功。為什麼呢？因為木頭中含有清凈的成分。
問：
物體變化是這樣的，變化沒有原本的形貌和最終的結局，這是怎麼回事呢？
答：
有人說，虛空中由四大（四大元素：地、水、火、風）所造的微塵，因為化心的力量，使這些微塵結合成為化人。比如人死後，或者升到天上，或者墮入地獄，這是罪業和福報的因緣所致，和合微塵變化也是如此。這些就是物體變化的神通相。
如果修行者想要獲得天耳通，也要以第四禪定為基礎，修習四如意分（Four foundations of mindfulness），如上面所說，調柔自己的心，專注于大眾的聲音，攝取種種聲音的形象，對於所聽到的聲音要經常憶念，如果心念跑到其他地方，就把它收回來，使它回到正念上，經常一心修習憶念，這樣就能在耳中得到四大所造的清凈之色，這就是修習天耳通的方法。憑藉這種天
【English Translation】 English version: Red lotus flowers covered the water, and the practitioner preached the Dharma upon them. Or they sat on Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology), preaching the Dharma with pure Brahma sounds, which were universally heard in all countries. Sometimes sentient beings could not see the form of the preacher, but only heard the sound of the Dharma. Or they transformed into the form of a Gandharva (Gandharva, a celestial musician), using delightful music to please the minds of sentient beings, and then preached the Dharma to them. Or they manifested the majesty of the Naga King (Naga King), accompanied by thunder and lightning, to preach the Dharma. In this way, they used various causes, conditions, and skillful means to manifest supernatural transformations to guide sentient beings.
Question:
How are these objects transformed by supernatural powers not false?
Answer:
The practitioner first knows that all dharmas are false, like illusions and transformations. For example, clay can be molded into various shapes at will. Just as a person with merit can cause snow to fall in summer, flowers to bloom in winter, and rivers to stop flowing. Also, like immortals who, in anger, can turn tigers, wolves, and lions into stone. How much more so can those with supernatural powers and meditative concentration transform objects? Moreover, all objects have their respective components. Take a part of it, expand it with supernatural power, and hide the rest. As the sutra says, there was a Bhikshu (Bhikshu, a Buddhist monk) who had attained mastery of his mind through supernatural power. Seeing a large piece of wood, he wished it to become earth, and it all became earth. Why? Because wood contains the element of earth. The same is true of water, fire, and wind. If one wishes to transform it into gold, silver, or various treasures, one can do so at will. Why? Because wood contains pure elements.
Question:
If objects are transformed in this way, and the transformation has no original form or final end, what is the matter?
Answer:
Some say that the subtle particles created by the four great elements (the four elements: earth, water, fire, and wind) in empty space, due to the power of the transforming mind, cause these subtle particles to combine and become a transformed person. Just as after a person dies, they may ascend to heaven or fall into hell, due to the causes and conditions of their sins and merits, the combination and transformation of subtle particles is also like this. These are the aspects of the supernatural power of object transformation.
If a practitioner wishes to attain the divine ear, they must also base themselves on the fourth dhyana (fourth state of meditative absorption), cultivate the four foundations of mindfulness (Four foundations of mindfulness), as mentioned above, tame their mind, focus on the sounds of the assembly, grasp the characteristics of various sounds, and constantly remember the sounds they hear. If the mind wanders to other objects, bring it back and return it to mindfulness. Constantly cultivate mindfulness with one mind, and in this way, one will obtain the pure form created by the four great elements in the ear. This is the method of cultivating the divine ear. With this divine
耳，聞十方無量國土音聲，所謂天聲、人聲、龍聲、阿修羅聲、乾闥婆聲、栴陀羅聲、摩睺勒聲，及畜生、餓鬼之聲，地獄苦痛粗細大小音聲等，皆悉聽聞。菩薩定心轉深，乃聞十方諸佛音聲，從佛聞法而不取相，以法為真法為最上，而依深義不依于語。云何深義？所謂知諸法空、無相、無作，不生邪見。于義亦不得義，不可得中亦無得相，是依深義不依語言。複次行者依了義經不依非了義經。了義經者，若能依義，一切諸經皆是了義，義畢竟空不可說相故。是以諸經皆是了義。若不依義，是人于諸經皆不了義。所以者何？以無深智，隨逐音聲故。是音聲實相亦入深義，俱不可說，是名分別了義經不非了義經。複次行者依智而不依識。何以故？行者知是識相，從因緣和合生，無有自性，無色無對不可見，無知無識虛誑如幻。如是知識相，識即為智，是故依智而不依識。行者雖復生識，若識若智而不生著，知識如相，識即為智相，以是智相為眾生說。複次行者依法不依人。何以故？若佛法中實有人者，無有清凈得解脫者，而一切法無我無人，但隨俗故說有人有我，以是故行者依法不依人。所謂法者諸法之性，法性者無生性，是無生性者畢竟空，是畢竟空者不可說者是。何以故？以語說法，法中無語、語中無法，語則是無
【現代漢語翻譯】 現代漢語譯本： 耳，能聽聞十方無量國土的聲音，包括天上的聲音、人類的聲音、龍的聲音、阿修羅（非天）的聲音、乾闥婆（香神）的聲音、旃陀羅（賤民）的聲音、摩睺羅伽（大蟒神）的聲音，以及畜生、餓鬼的聲音，地獄中各種痛苦粗細大小的聲音等等，都能全部聽聞。菩薩的定力越來越深，就能聽聞十方諸佛的聲音，從佛那裡聽聞佛法而不執著于表面的現象，以佛法為真理，以佛法為最上，從而依據深刻的含義而不依賴於語言文字。什麼是深刻的含義呢？就是了知一切諸法都是空性的、沒有固定不變的相狀、不是人為造作的，從而不產生錯誤的見解。對於深刻的含義也不要執著于『含義』這個概念本身，在不可得之中也不要執著于『得到』的念頭，這就是依據深刻的含義而不依賴於語言文字。 其次，修行人應當依據究竟了義的經典，而不依據不了義的經典。什麼是了義經典呢？如果能夠依據經典的真實含義，那麼一切經典都是了義經典，因為經典的含義歸根結底是空性，是不可言說的。因此，一切經典都可以說是了義的。如果不依據經典的真實含義，那麼這個人對於任何經典都不能理解其究竟的含義。為什麼呢？因為他沒有深刻的智慧，只是追逐語言文字的表面意思。要知道，語言文字所表達的真實相狀也包含在深刻的含義之中，都是不可言說的。這叫做分別了義經典和不了義經典。 再次，修行人應當依靠智慧，而不依靠意識。為什麼呢？因為修行人知道意識的相狀，是由各種因緣條件聚合而產生的，沒有獨立的自性，沒有顏色，沒有對立，不可見，沒有知覺，沒有識別能力，虛假不實如同幻象。像這樣認識意識的相狀，那麼意識也就轉化為智慧了，所以應當依靠智慧而不依靠意識。修行人即使生起了意識，無論是意識還是智慧，都不應當產生執著。認識到意識的相狀，那麼意識也就轉化為智慧的相狀，從而以這種智慧的相狀為眾生說法。 再次，修行人應當依靠佛法，而不依靠個人。為什麼呢？如果在佛法中真的存在一個『人』，那麼就沒有人能夠獲得清凈和解脫。而一切法都是無我無人的，只是隨順世俗的說法才說有人有我。因此，修行人應當依靠佛法而不依靠個人。所謂佛法，就是諸法的本性。法的本性就是無生性，這無生性就是畢竟空，這畢竟空就是不可言說。為什麼呢？因為用語言來表達佛法，佛法中沒有語言，語言中沒有佛法，語言就是虛無。
【English Translation】 English version: The ear can hear the sounds of countless lands in the ten directions, including the sounds of gods, humans, dragons, Asuras (non-gods), Gandharvas (celestial musicians), Chandalas (outcasts), Mahoragas (great serpent deities), as well as the sounds of animals, hungry ghosts, and all kinds of painful sounds in hell, both coarse and subtle, loud and soft. As the Bodhisattva's concentration deepens, they can hear the voices of all the Buddhas in the ten directions, learning the Dharma from the Buddhas without clinging to appearances, taking the Dharma as truth, taking the Dharma as supreme, and thus relying on profound meanings rather than on language. What is profound meaning? It is knowing that all dharmas are empty, without fixed characteristics, and not created by anyone, thus not giving rise to wrong views. Do not cling to the concept of 'meaning' itself, and do not cling to the idea of 'attainment' in the unattainable. This is relying on profound meaning and not relying on language. Furthermore, practitioners should rely on sutras with definitive meanings (了義經) and not on sutras with provisional meanings (非了義經). What are sutras with definitive meanings? If one can rely on the true meaning of the sutras, then all sutras are of definitive meaning, because the meaning of the sutras is ultimately emptiness, which is inexpressible. Therefore, all sutras can be said to be of definitive meaning. If one does not rely on the true meaning of the sutras, then one cannot understand the definitive meaning of any sutra. Why? Because they lack profound wisdom and only chase after the superficial meaning of the language. Know that the true nature expressed by language is also contained in profound meaning, and both are inexpressible. This is called distinguishing between sutras with definitive meanings and sutras with provisional meanings. Again, practitioners should rely on wisdom and not on consciousness. Why? Because practitioners know the nature of consciousness, which arises from the aggregation of various causes and conditions, has no independent self-nature, has no color, has no opposition, is invisible, has no perception, has no recognition ability, and is false and unreal like an illusion. Recognizing the nature of consciousness in this way, then consciousness is transformed into wisdom, so one should rely on wisdom and not on consciousness. Even if consciousness arises in the practitioner, whether it is consciousness or wisdom, one should not become attached. Recognizing the nature of consciousness, then consciousness is transformed into the nature of wisdom, and thus one speaks the Dharma to sentient beings with this nature of wisdom. Again, practitioners should rely on the Dharma and not on individuals. Why? If there really existed a 'person' in the Buddha Dharma, then no one could attain purity and liberation. But all dharmas are without self and without person, and it is only in accordance with worldly conventions that we say there is a person and there is a self. Therefore, practitioners should rely on the Dharma and not on individuals. What is called Dharma is the nature of all dharmas. The nature of Dharma is the nature of non-arising, and this nature of non-arising is ultimate emptiness, and this ultimate emptiness is inexpressible. Why? Because using language to express the Dharma, there is no language in the Dharma, and there is no Dharma in language, and language is emptiness.
語相，一切語言非語言相，以是故經說，無示無說是名佛法。行者以天耳聞諸佛法，若人若法不生著見，若分別二相非為佛法，若無二相則是佛法。行者依止天耳力故，聞甚深之法，以教化眾生，是名天耳神通。
若行者欲得他心智，先自觀心，取心生相、住相、滅相，亦知心垢相凈相、定相亂相等，復觀心所緣垢凈近遠多少等。自取內外心相已然，緣觀眾生色，取欲相心、瞋相心、慢相心、慳相心、嫉相心、憂相心、畏相心、語言音聲種種所作相心等，作是念：「佛如我心，生時住時滅時，彼亦如是。」自知心所緣，他亦如是。我心有如是色相語言所作相，他亦如是。常修學心相，如是習已得他心通，是時但緣他心、心數法，如明眼者觀凈水中魚，有大小好醜悉皆見之；雖有水覆，以水凈故不以為礙。行者如是，知他心通力故，眾生雖身覆心而能見之，既得心通，或時在大眾說法，先知其心，知是眾生以何深心、行何法、何因緣、有何相、喜何事，知自心清凈故，知眾生心亦可清凈。如凈鏡中隨所有色，若長若短方圓粗細等，如本相現不增不減。所以者何？鏡清凈故。鏡雖不分別而顯其相。行者亦如是，自心清凈故，諸法無一定相，常清凈故。眾生心心數法皆悉知之，若眾中多淫慾者，即知其心，為說離淫慾
【現代漢語翻譯】 現代漢語譯本： 關於語言的體相，一切語言和非語言的體相，因此經典上說，沒有指示，沒有言說，這就是佛法。修行者通過天耳聽到諸佛的教法，對於人或法都不產生執著和偏見。如果分別兩種對立的體相，就不是佛法；如果沒有對立的體相，那就是佛法。修行者依靠天耳的神通力，聽聞極其深奧的佛法，用以教化眾生，這叫做天耳神通。
如果修行者想要獲得他心智（能知他人心中所想的智慧），首先要觀察自己的心，瞭解心的生起、存在和滅去的狀態，也要了解心的染污和清凈的狀態，以及心的安定和散亂的狀態等等。進一步觀察心所緣的對象，是染污的還是清凈的，是近的還是遠的，是多的還是少的等等。自己已經瞭解了內心和外在的各種心相之後，觀察眾生的外貌，瞭解他們貪慾的心、嗔恨的心、傲慢的心、吝嗇的心、嫉妒的心、憂愁的心、恐懼的心，以及通過語言和聲音所表達的各種行為所反映的心等等。這樣想：『佛的心和我一樣，生起、存在和滅去的狀態，他們也是一樣的。』自己知道心所緣的對象，他人也是一樣的。我的心有這樣的外貌、語言和行為所反映的狀態，他人也是一樣的。經常修習觀察心的各種體相，這樣練習之後就能獲得他心通。這時，只需要專注於他人的心和與心相關的各種心理活動。就像視力好的人觀察清水中的魚，無論大小美醜都能看得清清楚楚；即使有水覆蓋，因為水很清澈，也不會成為障礙。修行者也是這樣，因為知道他心通的力量，眾生即使被身體所遮蔽，也能看到他們的心。既然獲得了他心通，有時在大眾中說法，先了解他們的心，知道這些眾生以什麼樣的深刻用心、修行什麼法、有什麼樣的因緣、有什麼樣的體相、喜歡什麼事情，知道自己的心是清凈的，也知道眾生的心也可以變得清凈。就像在乾淨的鏡子中，無論什麼樣的顏色，是長是短，是方是圓，是粗是細等等，都如實地顯現出來，不會增加也不會減少。為什麼呢？因為鏡子是清凈的。鏡子雖然不分別，卻能顯現出各種體相。修行者也是這樣，因為自己的心是清凈的，所以諸法沒有固定的體相，因為心常清凈。眾生的心和與心相關的各種心理活動，都能完全瞭解。如果大眾中淫慾心重的人多，就能立刻知道他們的心，為他們宣說遠離淫慾的方法。
【English Translation】 English version: Regarding the characteristic of language, all language and non-language characteristics, therefore the sutra says, 'Without indication, without speaking, this is called the Buddha-dharma.' A practitioner, through heavenly hearing, hears the teachings of all Buddhas, and does not generate attachment or prejudice towards people or dharma. If one distinguishes between two opposing characteristics, it is not the Buddha-dharma; if there are no opposing characteristics, then that is the Buddha-dharma. A practitioner, relying on the power of heavenly hearing, hears extremely profound dharma, and uses it to teach and transform sentient beings; this is called the divine power of heavenly hearing.
If a practitioner wishes to attain the wisdom of knowing others' minds (telepathy), first observe one's own mind, understand the arising, abiding, and ceasing of the mind, also understand the defiled and pure states of the mind, as well as the settled and scattered states of the mind, and so on. Further observe the objects that the mind clings to, whether they are defiled or pure, near or far, many or few, and so on. After one has understood the various characteristics of the inner and outer mind, observe the appearances of sentient beings, understand their minds of desire, minds of anger, minds of arrogance, minds of stinginess, minds of jealousy, minds of sorrow, minds of fear, and the minds reflected in their various actions expressed through language and sound, and so on. Think like this: 'The Buddha's mind is like my own; its arising, abiding, and ceasing are the same for them.' One knows the objects that one's own mind clings to, and others are the same. My mind has such appearances, language, and actions, and others are the same. Constantly practice observing the various characteristics of the mind; after practicing in this way, one can attain telepathy. At this time, one only needs to focus on the minds of others and the mental activities associated with them. Just like a person with good eyesight observing fish in clear water, they can see clearly whether they are large or small, beautiful or ugly; even if there is water covering them, because the water is clear, it does not become an obstacle. A practitioner is also like this; because they know the power of telepathy, even though sentient beings are covered by their bodies, they can see their minds. Since one has attained telepathy, sometimes when teaching the dharma in a large gathering, first understand their minds, know what deep intentions these sentient beings have, what dharma they are practicing, what causes and conditions they have, what characteristics they have, what things they like, know that one's own mind is pure, and also know that the minds of sentient beings can also become pure. Just like in a clean mirror, whatever colors are reflected, whether they are long or short, square or round, coarse or fine, and so on, they appear as they truly are, without increasing or decreasing. Why? Because the mirror is clean. Although the mirror does not discriminate, it can reveal various characteristics. A practitioner is also like this; because one's own mind is pure, all dharmas do not have fixed characteristics, because the mind is always pure. The minds of sentient beings and the various mental activities associated with them can all be fully understood. If there are many people in the assembly with strong lustful desires, one can immediately know their minds and explain to them the methods to be free from lustful desires.
法，恚癡亦如是。何以故？心實相無染無瞋無癡。若眾中求聲聞乘者，亦知其心而為說法；雖為說法，知法性亦無有小。求辟支佛道者，亦知其心而為說法；雖為說法，知法性亦無有中。若求大乘者，亦知其心而為說法；雖為說法，知法性亦無有大。行者如是，等隨眾生心而為說法，亦不分別心相；雖分別三乘說法，而不壞法性；不壞法性故悉知一切眾生心所行。雖自用心知他心，于彼此心無逆無順，亦知一切眾生心心相續如水流。如知心性，法性亦如是，以他心智知眾生心而為說法，則不害也，是名知他心智神通。
若行者欲知宿命，先自覺知今所經事、向所經事，轉至昨夜、昨日、前日，如是一月，從今歲乃至孩童，譬如行道，到所至處思惟憶念所經游處。如是習已，善修定力故，憶念生時、處胎時，知某處死、此胎生，知是一世二世三世乃至百世千萬無量億世。以宿命智，自知己身及他恒河沙劫所經由事，悉皆念知。以宿命事教化眾生，作如是言：「我某處，如是姓字、如是生、如是壽命、所經苦樂。」亦說彼所經之事。行者以宿命力故，知是眾生先世罪福因緣，所謂種聲聞因緣、辟支佛因緣、佛因緣，隨其因緣而為說法。複次行者宿命智力故，自知從諸佛種善根不迴向阿耨多羅三藐三菩提，今當迴向阿
【現代漢語翻譯】 現代漢語譯本：法，嗔恚愚癡也是如此。為什麼呢？因為心的真實相是無染污、無嗔恨、無愚癡的。如果大眾中有尋求聲聞乘（Sravakayana，通過聽聞佛法而修行的乘）的人，也瞭解他們的心而為他們說法；雖然為他們說法，但知道法的本性並沒有小。如果有人尋求辟支佛道（Pratyekabuddhayana，通過自身努力證悟的乘），也瞭解他們的心而為他們說法；雖然為他們說法，但知道法的本性並沒有中等之分。如果有人尋求大乘（Mahayana，以利益一切眾生為目標的乘），也瞭解他們的心而為他們說法；雖然為他們說法，但知道法的本性並沒有大。修行者像這樣，平等地隨順眾生的心而為他們說法，也不分別心的相狀；雖然分別三乘而說法，但不破壞法的本性；不破壞法的本性，所以完全瞭解一切眾生心中所想。雖然自己用心來了解他人的心，對於彼此的心沒有違逆也沒有順從，也知道一切眾生的心念相續不斷，像流水一樣。像瞭解心的本性一樣，法的本性也是如此，用他心智來了解眾生的心而為他們說法，就不會產生危害，這叫做知他心智神通。
如果修行者想要知道宿命，首先自覺地知道現在所經歷的事情、過去所經歷的事情，追溯到昨晚、昨天、前天，像這樣一個月，從今年到孩童時期，譬如行走道路，到達所到的地方，思惟憶念所經歷遊玩的地方。像這樣練習之後，因為善於修習定力，所以憶念出生的時候、處在胎中的時候，知道在某個地方死亡、在此胎中出生，知道這是一世、二世、三世，乃至百世、千萬、無量億世。用宿命智，自己知道自己以及其他如恒河沙數劫所經歷的事情，全部都能憶念知道。用宿命的事情教化眾生，這樣說：『我在某個地方，是這樣的姓氏名字、這樣出生、這樣的壽命、所經歷的苦樂。』也說他們所經歷的事情。修行者因為宿命力的緣故，知道這些眾生前世的罪福因緣，所謂種下聲聞的因緣、辟支佛的因緣、佛的因緣，隨著他們的因緣而為他們說法。再次，修行者因為宿命智力的緣故，自己知道從諸佛那裡種下善根卻沒有迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），現在應當迴向阿
【English Translation】 English version: The same is true of the Dharma, anger, and ignorance. Why? Because the true nature of the mind is without defilement, without anger, and without ignorance. If there are those in the assembly who seek the Sravakayana (Sravakayana, the vehicle of those who practice by hearing the Buddha's teachings), one also understands their minds and teaches them the Dharma; although teaching them the Dharma, one knows that the nature of the Dharma is not small. If there are those who seek the Pratyekabuddhayana (Pratyekabuddhayana, the vehicle of those who attain enlightenment through their own efforts), one also understands their minds and teaches them the Dharma; although teaching them the Dharma, one knows that the nature of the Dharma is not medium. If there are those who seek the Mahayana (Mahayana, the vehicle aimed at benefiting all beings), one also understands their minds and teaches them the Dharma; although teaching them the Dharma, one knows that the nature of the Dharma is not large. The practitioner is like this, equally according with the minds of sentient beings and teaching them the Dharma, without distinguishing the characteristics of the mind; although distinguishing the three vehicles and teaching the Dharma, one does not destroy the nature of the Dharma; because one does not destroy the nature of the Dharma, one fully knows what is in the minds of all sentient beings. Although one uses one's own mind to know the minds of others, there is neither opposition nor compliance with each other's minds, and one also knows that the minds of all sentient beings continue like a flowing stream. Just as one knows the nature of the mind, so too is the nature of the Dharma; using the wisdom of knowing others' minds to teach sentient beings the Dharma, one will not cause harm. This is called the supernormal power of knowing others' minds.
If a practitioner wishes to know past lives, first he should consciously know the things he is experiencing now, the things he has experienced in the past, tracing back to last night, yesterday, the day before yesterday, like this for a month, from this year to childhood, like walking a road, arriving at the place he has reached, contemplating and recalling the places he has traveled. Having practiced like this, because of skillfully cultivating the power of concentration, he recalls the time of birth, the time of being in the womb, knowing that he died in a certain place and was born in this womb, knowing that this is one life, two lives, three lives, even hundreds of thousands of countless millions of lives. With the wisdom of knowing past lives, he knows all the things he and others have experienced in countless kalpas like the sands of the Ganges River. Using the events of past lives to teach sentient beings, saying like this: 'I was in a certain place, with such and such a surname and name, born in such and such a way, with such and such a lifespan, experiencing such and such suffering and joy.' He also speaks of the things they have experienced. Because of the power of knowing past lives, the practitioner knows the causes and conditions of the sins and blessings of these sentient beings in their past lives, that is, the causes and conditions for planting the seeds of the Sravaka, the Pratyekabuddha, and the Buddha, and teaches them the Dharma according to their causes and conditions. Furthermore, because of the power of the wisdom of knowing past lives, the practitioner knows that he planted good roots from the Buddhas but did not dedicate them to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and now he should dedicate them to An
耨多羅三藐三菩提。行者亦知過去諸法滅時無所去，知未來世諸法生時無所從來。雖知過去世無始，不生無始見；雖觀未來世眾生滅入涅槃，亦不生邊見。行者念宿命時，增益諸善根，及滅無量世罪因緣。何以故？知一切法無新相、無故相。得如是智慧已，觀一切有為法及所經生死苦樂，如夢中所見，以是故於生死中心不生厭，於一切眾生而起悲心，知一切法皆是作相，作是念：「如我千萬億無量劫往來生死，皆為虛妄非實；一切眾生來往生死皆亦如是。若無四大四陰者，是則為實，四大四陰亦畢竟不生。」複次行者以宿命智憶念，曾為轉輪聖王，所受之樂無常磨滅，釋提桓因樂亦無常磨滅，有諸國土清凈莊嚴，及諸菩薩諸佛上妙之色，轉於法輪皆悉無常，何況餘事？念如是已心厭遠離。行者依宿命智入無常空，觀一切諸法皆空無常，而眾生顛倒故著。為是眾生故而生悲心，行是悲心，漸漸得成大悲。得大悲已，十方諸佛念是菩薩、讚歎其德，是名宿命神通。
若行者欲求天眼者，初取明光相，所謂燈火明珠、日月星宿等。取是明相已，若晝日則閉目，夜則無在念上明相如眼所見。常修習明念，繫心在明不令他念，若去攝還心得一處。是時色界四大所造清凈之色在此眼中，是名天眼，以天四大造故，名為天眼，
【現代漢語翻譯】 現代漢語譯本：阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。修行者也知道過去諸法滅去時無所去，知道未來世諸法生起時無所從來。雖然知道過去世無始，但不生起無始的見解；雖然觀察未來世眾生滅度進入涅槃，也不生起邊見的執著。修行者憶念宿命時，增長各種善根，並且滅除無量世的罪業因緣。為什麼呢？因為知道一切法沒有新的相狀，也沒有舊的相狀。得到這樣的智慧后，觀察一切有為法以及所經歷的生死苦樂，如同夢中所見，因此對於生死中心不生厭惡，對於一切眾生而生起悲憫之心，知道一切法都是造作之相，這樣想：『如同我千萬億無量劫往來生死，都是虛妄不實的；一切眾生來往生死也都是這樣。如果沒有四大（地、水、火、風）四陰（色、受、想、行），那就是真實的，四大四陰畢竟是不生的。』再次，修行者以宿命智憶念，曾經作為轉輪聖王，所享受的快樂無常磨滅，釋提桓因（Śakro devānām indraḥ，帝釋天）的快樂也無常磨滅，有各種國土清凈莊嚴，以及諸菩薩諸佛上妙的色身，轉動法輪都全部是無常的，何況其他事物呢？憶念這些后，內心厭離。修行者依靠宿命智進入無常空，觀察一切諸法皆空無常，而眾生顛倒所以執著。爲了這些眾生而生起悲憫之心，行持這種悲憫之心，漸漸成就大悲。得到大悲之後，十方諸佛憶念這位菩薩、讚歎他的功德，這叫做宿命神通。 如果修行者想要獲得天眼，首先選取明亮的光相，例如燈火、明珠、日月星宿等。選取這些明亮的光相后，如果是白天就閉上眼睛，夜晚則無論在哪裡都憶念上面的明亮光相如同眼睛所見。經常修習明亮的憶念，將心繫在光明上不讓它想其他事情，如果散亂就收攝回來使心安定在一處。這時四大（地、水、火、風）所造的清凈色就在這眼中，這叫做天眼，因為是天的四大所造，所以叫做天眼。
【English Translation】 English version: Anuttara-samyak-sambodhi (supreme complete enlightenment). The practitioner also knows that when the past dharmas cease, they have nowhere to go, and knows that when the future dharmas arise, they come from nowhere. Although knowing that the past has no beginning, they do not give rise to the view of no beginning; although observing that beings in the future cease and enter Nirvana, they do not give rise to the view of an end. When the practitioner recollects past lives, they increase various roots of goodness and extinguish the causes and conditions of countless lifetimes of sins. Why? Because they know that all dharmas have neither a new appearance nor an old appearance. Having obtained such wisdom, they observe all conditioned dharmas and the suffering and joy experienced in birth and death as if seen in a dream. Therefore, they do not generate aversion in the midst of birth and death, and they give rise to compassion for all beings, knowing that all dharmas are of the nature of fabrication, thinking thus: 'Just as I have traveled through birth and death for countless eons, all is false and unreal; all beings coming and going in birth and death are also like this. If there were no four great elements (mahābhūta, earth, water, fire, wind) and four aggregates (skandha, form, feeling, perception, volition), then that would be real, but the four great elements and four aggregates ultimately do not arise.' Furthermore, the practitioner, with the knowledge of past lives, recalls having been a Chakravartin (universal monarch), whose enjoyment was impermanent and perished, and the joy of Śakro devānām indraḥ (Indra, lord of the gods) was also impermanent and perished. There were various lands pure and adorned, and the supreme and wonderful forms of various Bodhisattvas and Buddhas, turning the Dharma wheel, all were impermanent, let alone other things? Having recollected thus, the mind becomes weary and detached. The practitioner relies on the knowledge of past lives to enter impermanence and emptiness, observing that all dharmas are empty and impermanent, but beings are deluded and attached. For the sake of these beings, they give rise to compassion, and practicing this compassion, gradually attains great compassion. Having attained great compassion, the Buddhas of the ten directions remember this Bodhisattva and praise their virtues; this is called the supernatural power of knowing past lives. If the practitioner wishes to obtain the divine eye, they should first take a bright light as an object, such as the light of a lamp, a bright pearl, the sun, moon, or stars. Having taken these bright lights as objects, if it is daytime, they should close their eyes, and at night, wherever they are, they should remember the bright light above as if seen by the eyes. They should constantly practice bright mindfulness, keeping the mind focused on the light and not allowing other thoughts to arise. If it wanders, they should gather it back and stabilize the mind in one place. At this time, the pure form created by the four great elements (mahābhūta, earth, water, fire, wind) is in this eye; this is called the divine eye, because it is created by the four great elements of the heavens, it is called the divine eye.
又諸賢聖清凈眼故，名為天眼。行者得是天眼已，諸山樹木、鐵圍、須彌及諸國土，都無障蔽、以無礙眼，能見十方無量阿僧祇諸佛及莊嚴國土。爾時行者能知一切佛為一佛，又見一佛為一切佛，以法性不壞故。如見佛相，自見身相亦如是。自身相凈故，一切法相亦如是。如見佛清凈。弟子亦爾，無有二相。及十方無量國土眾生，若地獄、畜生、餓鬼、人、天，除無色者，生死好醜皆悉見之，皆知十方六道眾生業因緣及果報：是眾生以善業因緣故生天人中，是眾生以不善業因緣故生三惡道中。行者于天眼中得智慧力故，雖見眾生不生眾生想，一切法無眾生想故；雖見業及果報相續，亦入一切法無業無果報中。雖天眼見一切色，以智慧力故亦不取色相，是色悉皆空故。複次若障若不障、近遠上下，無不悉見。行者見色界諸天清凈微形者，而彼不見，乃至大天亦復不見，如是等種種神通義，如摩訶衍神通義中廣說。
禪法要解卷下
【現代漢語翻譯】 現代漢語譯本 此外，由於諸位賢聖具有清凈的眼睛，這被稱為天眼。修行者獲得這種天眼之後，所有的山脈樹木、鐵圍山（Cakravāḍa，環繞世界的山脈）、須彌山（Sumeru，世界的中心山）以及各個國土，都無法構成阻礙。憑藉這種無礙的眼睛，能夠見到十方無量阿僧祇（asaṃkhya，極大的數字）諸佛以及他們莊嚴的國土。那時，修行者能夠知道一切佛即是一佛，又見到一佛即是一切佛，因為法性（Dharmatā，法的本性）是不壞的。如同見到佛的相，自己見到自身之相也是如此。因為自身之相清凈，所以一切法之相也是如此。如同見到佛的清凈，弟子也是如此，沒有兩種不同的相。以及十方無量國土的眾生，無論是地獄、畜生、餓鬼、人、天，除了無色界（arūpadhātu，沒有物質形態的境界）的眾生之外，他們的生死好醜都能全部見到，並且都知道十方六道眾生的業因緣以及果報：這些眾生因為善業的因緣而生於天人之中，那些眾生因為不善業的因緣而生於三惡道之中。修行者在天眼中獲得智慧的力量，所以即使見到眾生，也不會產生眾生的想法，因為一切法都沒有眾生的想法；即使見到業以及果報相續不斷，也進入一切法無業無果報的境界中。即使天眼見到一切色，憑藉智慧的力量也不會執取色相，因為這些色都是空性的。此外，無論是阻礙還是不阻礙、近處還是遠處、上方還是下方，沒有不能全部見到的。修行者能夠見到諸天清凈而微細的形體，而那些天卻無法見到修行者，乃至大天也同樣無法見到。像這樣等等種種神通的意義，如同在《摩訶衍神通義》中詳細解說的那樣。 禪法要解卷下
【English Translation】 English version Furthermore, due to the pure eyes of all the virtuous and holy ones, it is called the divine eye (天眼, tianyan). After a practitioner obtains this divine eye, all mountains, trees, the Iron Ring Mountains (鐵圍, Tiewei, Cakravāḍa), Mount Sumeru (須彌, Xumi) and all lands are without obstruction. With unobstructed eyes, one can see the countless asaṃkhya (阿僧祇, asengqi) Buddhas in the ten directions and their adorned lands. At that time, the practitioner can know that all Buddhas are one Buddha, and also see that one Buddha is all Buddhas, because the Dharma-nature (法性, faxing, Dharmatā) is indestructible. Just as one sees the form of the Buddha, one sees one's own form in the same way. Because one's own form is pure, so is the form of all dharmas. Just as one sees the purity of the Buddha, so are the disciples, without two different forms. And the countless sentient beings in the ten directions, whether in hell, as animals, hungry ghosts, humans, or gods, except for those in the formless realm (無色, wuse, arūpadhātu), one can see all their births, deaths, good and bad, and know the karmic causes and retributions of sentient beings in the six paths of the ten directions: these sentient beings are born among gods and humans because of the causes and conditions of good karma, and those sentient beings are born in the three evil paths because of the causes and conditions of unwholesome karma. Because the practitioner obtains the power of wisdom in the divine eye, even though one sees sentient beings, one does not generate the thought of sentient beings, because all dharmas have no thought of sentient beings; even though one sees the continuous succession of karma and retribution, one also enters the state of no karma and no retribution in all dharmas. Even though the divine eye sees all forms, one does not grasp the characteristics of forms because of the power of wisdom, because these forms are all empty. Furthermore, whether obstructed or unobstructed, near or far, above or below, there is nothing that cannot be seen. The practitioner can see the pure and subtle forms of the gods, but those gods cannot see the practitioner, and even the great gods cannot see them either. Such are the meanings of various supernatural powers, as explained in detail in the 'Meaning of Great Vehicle Supernatural Powers'. Zen Dharma Essential Explanation, Scroll Down