T15n0618_達摩多羅禪經
大正藏第 15 冊 No. 0618 達摩多羅禪經
No. 618
達摩多羅禪經卷上
東晉天竺三藏佛陀跋陀羅譯
夫三業之興，以禪智為宗，雖精粗異分而階藉有方，是故發軫分逵涂無亂𨅊，革俗成務功不待積；靜復所由，則幽詣造微，淵博難究。然理不云昧，庶旨統可尋。試略而言：禪非智無以窮其寂，智非禪無以深其照。然則禪智之要，照、寂之謂，其相濟也。照不離寂，寂不離照；感則俱游，應必同趣。功玄于在用，交養于萬法。其妙物也，運群動以至一而不有，廓大像于未形而不無，無思無為而無不為。是故洗心靜亂者，以之研慮；悟徹入微者，以之窮神也。
若乃將入其門，機在攝會，理玄數廣，道隱於文。則是阿難曲承音詔，遇非其人，必藏之靈府。何者？心無常規，其變多方；數無定像，待感而應。是故化行天竺，緘之有匠；幽關莫辟，罕窺其庭。從此而觀，理有行藏，道不虛授，良有以矣。
如來泥曰未久，阿難傳其共行弟子末田地，末田地傳舍那婆斯。此三應真咸乘至愿，冥契于昔，功在言外；經所不辯，必闇䡄無匠，孱焉無差。其後有優波崛，弱而超悟，智紹世表，才高應寡，觸理從簡。八萬法藏，所存唯要；五部之分，始自於此。因斯
【現代漢語翻譯】 現代漢語譯本 《達摩多羅禪經》捲上
東晉天竺三藏佛陀跋陀羅譯
大凡身、口、意三業的興起，都以禪定和智慧為根本。雖然精深和粗淺有所不同，但進階的次第卻有一定的方法。因此，一開始就分清路徑，才不會在道路上迷亂。改變習俗，成就事業，其功用不必 долго ждать。而靜定所帶來的益處，則是能達到幽深微妙的境界，其淵博精深難以窮盡。然而，真理不會因此而隱晦不明，其宗旨和綱領是可以探尋的。試著簡略地說：禪定沒有智慧，就無法窮盡其寂靜；智慧沒有禪定，就無法深入其照察。如此說來，禪定和智慧的關鍵，就在於『照』和『寂』這兩個字，它們是互相補充、互相成就的。照察不離寂靜，寂靜不離照察；感應時一同執行，迴應時必然同歸一處。其功用玄妙在於運用之中，其滋養則在於萬法之中。這種玄妙的事物，它推動萬物的執行，達到至一的境界，卻不佔有；它在事物尚未成形時，就廓清廣大的形象，卻又無所不在；它無思無為，卻又無所不為。因此，洗滌心靈，平息混亂的人，用它來研究思慮；領悟通透，進入精微的人，用它來窮究精神。
如果想要進入禪定之門，關鍵在於攝取和會合。道理玄妙，數量廣大，道隱藏在文字之中。就像阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）恭敬地接受佛陀的音教，如果遇到不合適的人，必定會將它珍藏在靈府中。為什麼呢？因為心沒有常規，它的變化多種多樣；數沒有固定的形象，等待感應而回應。因此，佛法在天竺（印度古稱）流傳時，被有匠心的人謹慎地封藏起來；幽深的關隘沒有開啟，很少有人能窺見其中的奧秘。從此來看，真理有顯現和隱藏，道不輕易傳授，確實是有原因的。
如來（Tathāgata，佛陀的稱號之一）涅槃（Nirvana，佛教術語，指解脫生死輪迴）不久，阿難將禪法傳給他的共修弟子末田地（Madhyāntika），末田地傳給舍那婆斯（Śāṇavāsa）。這三位應真（Arhat，佛教修行 достигшего высшей степени просветления）都秉承著偉大的誓願，在過去就已暗中契合，他們的功德在於言語之外；經典沒有詳細說明，必定是因為沒有匠心的人會陷入黑暗和混亂，平庸的人會毫無差別。之後有優波崛（Upagupta），年幼卻超越常人的領悟力，智慧超過世俗，才華高超但應和者很少，接觸真理時從簡入手。八萬法藏，所儲存的只有精要；五部之分，就是從他開始的。因此。
【English Translation】 English version Dharmatara Meditation Sutra, Volume 1
Translated by Tripiṭaka Bhadrā of East Jin Dynasty from India
Generally, the arising of the three karmas (of body, speech, and mind) takes meditation and wisdom as its foundation. Although there are differences between the profound and the superficial, there are definite methods for advancement. Therefore, from the very beginning, one should distinguish the paths clearly, so as not to be confused on the way. Reforming customs and accomplishing tasks, its effect does not need to wait long. And the benefits brought about by stillness and concentration are that one can reach a deep and subtle state, whose profundity is difficult to exhaust. However, the truth will not be obscured because of this, and its purpose and outline can be explored. To put it briefly: without wisdom, meditation cannot exhaust its tranquility; without meditation, wisdom cannot deepen its illumination. Thus, the key to meditation and wisdom lies in the words 'illumination' and 'tranquility,' which complement and accomplish each other. Illumination does not leave tranquility, and tranquility does not leave illumination; when there is sensation, they move together, and when there is response, they inevitably return to the same place. Its miraculous effect lies in its application, and its nourishment lies in all dharmas. This miraculous thing drives the operation of all things, reaching the state of oneness, yet it does not possess; it clarifies the vast image before things take shape, yet it is omnipresent; it is without thought and without action, yet it does everything. Therefore, those who cleanse their minds and calm their chaos use it to study their thoughts; those who understand thoroughly and enter the subtle use it to explore the spirit.
If one wants to enter the gate of meditation, the key lies in gathering and uniting. The principle is profound, the numbers are vast, and the Tao is hidden in the words. It is like Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) respectfully receiving the Buddha's teachings. If he encounters an unsuitable person, he will surely treasure it in his spiritual palace. Why? Because the mind has no fixed rules, and its changes are diverse; numbers have no fixed image, waiting for sensation to respond. Therefore, when the Dharma was spread in India (ancient name for India), it was carefully sealed by those with ingenuity; the deep pass was not opened, and few could glimpse its mysteries. From this perspective, truth has manifestation and concealment, and the Tao is not easily taught, and there is indeed a reason for it.
Not long after the Tathāgata (one of the titles of the Buddha) entered Nirvana (Buddhist term, referring to liberation from the cycle of birth and death), Ānanda passed on the meditation method to his fellow practitioner Madhyāntika, and Madhyāntika passed it on to Śāṇavāsa. These three Arhats (Buddhist practitioners who have reached the highest level of enlightenment) all uphold great vows, and have secretly agreed in the past, their merits lie beyond words; the scriptures do not explain in detail, it must be because those without ingenuity will fall into darkness and chaos, and mediocre people will be no different. Later, there was Upagupta, who was young but surpassed ordinary people's understanding, his wisdom surpassed the secular, his talent was outstanding but few responded, and he approached the truth simply. Of the eighty-four thousand Dharma treasures, only the essentials are preserved; the division of the five parts began with him. Therefore.
而推，固知形運以廢興自兆，神用則幽步無跡。妙動難尋，涉粗生異，可不慎乎？可不察乎？
自茲已來，感於事變，懷其舊典者，五部之學，並有其人。咸懼大法將頹，理深其慨，遂各述贊禪經，以隆盛業。其為教也，無數方便，以求寂然；寂乎唯寂，其揆一耳。而尋條求根者眾，統本運末者寡；或將暨而不至，或守方而未變。是故經稱滿愿之德，高普事之風，原夫聖旨，非徒全其長，亦所以救其短。若然，五部殊業，存乎其人。人不經世，道或隆替，廢興有時，則互相升降。小大之目，其可定乎？又達節善變，出處無際；晦名寄跡，無聞無示。若斯人者，復不可以名部。分既非名，部之所分亦不出乎其外，別有宗明矣！
每慨大教東流，禪數尤寡，三業無統，斯道殆廢。頃鳩摩耆婆宣馬鳴所述，乃有此業；雖其道未融，蓋是為山於一蕢。欣時來之有遇，感奇趣于若人，舍夫制勝之論，而順不言之辯，遂誓被僧那至寂為己任，懷德未忘，故遺訓在茲。其為要也，圖大成於未象，開微言而崇體；悟惑色之悖德，杜六門以寢患；達忿競之傷性，齊彼我以宅心。於是異族同氣，幻形造跡；入深緣起，見生死際。爾乃辟九關於龍津，超三忍以登位；垢習凝于無生，形累畢於神化。故曰無所從生，靡所不生，于諸
【現代漢語翻譯】 現代漢語譯本：由此推論，我們當然知道形體的執行會因為衰敗和興盛而顯現預兆，而精神的作用則深遠莫測，沒有軌跡可尋。微妙的變化難以捉摸，一旦涉及粗淺的事物就會產生差異，怎能不謹慎呢？怎能不仔細觀察呢？
自此以後，由於世事變遷，懷念舊有典籍的人，五部之學（指佛教中的五個主要學派或部門）都有其傳人。他們都擔心大法將要衰落，深深為此感慨，於是各自撰寫贊禪經，來弘揚佛法。他們的教義，用無數方便法門，來求得寂靜涅槃；寂靜啊，唯有寂靜，其宗旨是一致的。然而，尋找枝節末梢的人很多，統領根本和運用末節的人很少；有些人將要達到目標卻未能達到，有些人固守舊方法而不知變通。因此，經書稱讚滿愿（指菩薩的願行圓滿）的功德，推崇普事（指普遍利益眾生的事業）的風範，探究佛的旨意，不僅僅是爲了保全其長處，也是爲了彌補其短處。如果這樣，五部之學各有其專長，存在於不同的人身上。人如果不經歷世事，佛法的興盛或衰落就會有時，衰敗和興盛會互相升降。大小之分，又怎麼能確定呢？而且通達事理，善於變化，出世和入世都沒有界限；隱藏名聲，寄託軌跡，不為人知，也不顯露自己。像這樣的人，又不能用部來稱呼。既然劃分不是爲了名，那麼部的劃分也無法超出其範圍，另有宗旨在其中啊！
常常慨嘆大乘佛法東傳，禪修方法尤其稀少，身口意三業沒有統攝，佛法幾乎要廢棄了。不久前，鳩摩羅什（Kumārajīva）（著名佛經翻譯家）翻譯了馬鳴（Aśvaghoṣa）（著名佛教思想家）所著的論典，這才有了這種修行方法；雖然它的理論還不完善，但就像用一筐土來堆積山一樣。欣喜時機到來，遇到了合適的人，感嘆奇妙的意趣存在於這樣的人身上，於是捨棄了用辯論制勝的說法，而順從不用言語的辯論，於是發誓以揹負僧那（saṃgha）（僧團）直至寂滅涅槃為自己的責任，懷念前人的恩德沒有忘記，所以遺留下來的教誨就在這裡。它的要點是，在事物還未成形時就圖謀大業的完成，開啟精微的言論來尊崇本體；覺悟到迷惑的表象違背了德行，封閉六根（眼、耳、鼻、舌、身、意）來消除禍患；通達忿怒爭鬥會傷害本性，使彼此平等來安住心性。於是不同的種族擁有了相同的氣度，幻化形體創造了事跡；進入深刻的緣起法，見到生死的邊際。於是開闢了九個關口，像龍一樣進入，超越了三忍（伏忍、信忍、順忍）而登上果位；污垢的習氣凝結于無生（不生不滅的境界），形體的束縛在神妙的變化中消失殆盡。所以說無所從來，無所不來，在各種事物中。
【English Translation】 English version: Therefore, we can certainly know that the movement of forms will show omens of decline and prosperity, while the function of the spirit is profound and unpredictable, with no trace to be found. Subtle changes are difficult to grasp, and once they involve superficial things, differences arise. How can we not be cautious? How can we not observe carefully?
Since then, due to changes in the world, those who cherish the old scriptures, the five departments of learning (referring to the five main schools or departments in Buddhism), all have their successors. They are all worried that the Great Dharma is about to decline, and they deeply lament this. Therefore, they each wrote praises of the Dhyana Sutras to promote the Buddha's teachings. Their teachings use countless expedient methods to seek quiet Nirvana; quiet, only quiet, its purpose is consistent. However, there are many who seek branches and leaves, and few who lead the root and use the branches; some are about to reach the goal but fail to reach it, and some stick to the old methods and do not know how to change. Therefore, the scriptures praise the merits of fulfilling vows (referring to the fulfillment of the vows and practices of Bodhisattvas), and promote the style of universal affairs (referring to the cause of universally benefiting all beings). Exploring the Buddha's intention is not only to preserve its strengths, but also to make up for its shortcomings. If so, the five departments of learning each have their own expertise, existing in different people. If people do not experience the world, the prosperity or decline of the Dharma will be sometimes, and decline and prosperity will rise and fall with each other. How can the distinction between large and small be determined? Moreover, those who understand the principles, are good at change, and have no boundaries between being in the world and out of the world; hide their names, entrust their traces, are unknown, and do not reveal themselves. Such people cannot be called by department. Since the division is not for name, then the division of the department cannot exceed its scope, and there is another purpose in it!
I often lament that the Mahayana Buddhism has spread eastward, and the methods of meditation are particularly rare. The three karmas of body, speech, and mind are not unified, and the Dharma is almost abandoned. Not long ago, Kumārajīva (famous translator of Buddhist scriptures) translated the treatises written by Aśvaghoṣa (famous Buddhist thinker), and only then did this method of practice exist; although its theory is not perfect, it is like accumulating a mountain with a basket of soil. Rejoicing that the opportunity has come, and meeting the right people, lamenting that the wonderful interest exists in such people, then abandoning the saying of winning by debate, and following the debate without words, then vowing to bear the saṃgha (monastic community) until quiet Nirvana as their own responsibility, cherishing the kindness of the predecessors has not been forgotten, so the teachings left behind are here. Its main point is to plan for the completion of great undertakings when things have not yet taken shape, and to open up subtle words to respect the body; to realize that the confusing appearances violate virtue, and to close the six senses (eyes, ears, nose, tongue, body, mind) to eliminate troubles; to understand that anger and strife will hurt the nature, and to equalize each other to settle the mind. Thus, different races have the same spirit, transforming forms and creating traces; entering into deep dependent origination, seeing the edge of birth and death. Thus, nine passes are opened, entering like a dragon, surpassing the three forbearances (submissive forbearance, believing forbearance, obedient forbearance) and ascending to the position; the defiled habits are condensed in non-birth (the realm of non-birth and non-death), and the shackles of the form disappear in the wonderful transformation. Therefore, it is said that there is nowhere to come from, and there is nowhere not to come from, in all things.
所生，而無所生。
今之所譯，出自達摩多羅與佛大先。其人西域之俊，禪訓之宗；蒐集經要，勸發大乘。弘教不同，故有詳略之異。達摩多羅闔眾篇于同道，開一色為恒沙。其為觀也，明起不以生，滅不以盡，雖往復無際，而未始出於如。故曰：「色不離如，如不離色；色則是如，如則是色。」佛大先以為澄源引流，固宜有漸，是以始自二道，開甘露門；釋四義以反迷，啟歸涂以領會。分別陰界，導以正觀；暢散緣起，使優劣自辯。然後令原始反終，妙尋其極。其極非盡，亦非所盡，乃曰無盡，入于如來無盡法門。非夫道冠三乘，智通十地，孰能洞玄根於法身，歸宗一于無相，靜無遺照，動不離寂者哉！
庾伽遮羅浮迷，譯言修行道地。
修行方便道安那般那念退分第一
前禮牟尼尊， 熾然煩惱滅， 流轉退住者， 度以升進道。 修行微妙法， 能離退住過； 亦滅一切惡， 成就諸功德。
佛世尊善知法相，得如實智慧，滅煩惱盛火，出熾然之宅，乘諸波羅蜜船，度無量苦海。以本願大悲力，故不捨眾生，為諸修行，說未曾有法，度諸未度，令得安隱，謂二甘露門。各有二道：一、方便道，二曰、勝道。清凈具足，甚深微妙，能令一切諸修行者出三退法，遠離住
【現代漢語翻譯】 現代漢語譯本： 所生，卻又無所生。
如今翻譯的這部經，出自達摩多羅（Dharmatara，譯者名）和佛大先（Buddhasena，譯者名）之手。他們都是西域的俊傑，禪宗的宗師；蒐集經典要義，勸人發起大乘之心。因為弘揚教義的方式不同，所以內容詳略有所差異。達摩多羅將眾多篇章歸於同一道理，將一色展開為恒河沙數。他所闡述的觀法是，明白生起不是真正的生，滅去也不是真正的滅，雖然往復循環沒有邊際，卻從未超出如（Tathata，真如）。所以說：『色（Rupa，物質現象）不離如，如不離色；色即是如，如即是色。』佛大先認為澄澈源頭，引導水流，本來就應該循序漸進，所以從二道開始，開啟甘露之門；解釋四種意義來破除迷惑，開啟迴歸之路來引導領會。分別陰界（Skandha-dhatu-ayatana，五蘊、十八界、十二處），用正觀引導；暢述緣起（Pratītyasamutpāda，因緣生法），使優劣自然顯現。然後使原始迴歸終點，巧妙地探尋它的極致。這個極致不是窮盡，也不是被窮盡，就叫做無盡，進入如來（Tathagata，佛）無盡的法門。如果不是道德超越三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），智慧通達十地（Dasabhumi，菩薩修行的十個階段），誰能夠洞察法身（Dharmakaya，佛的法性之身）的玄妙根源，歸宗于無相（Animitta，沒有形象）的統一，靜止時沒有遺留的照見，運動時也不離寂靜呢！
《瑜伽遮羅浮迷》（Yogacarabhumi），翻譯成漢語就是《修行道地》。
修行方便道安那般那念退分第一
先前禮敬牟尼尊（Muni，釋迦牟尼佛的尊稱），熾盛的煩惱得以滅除， 對於流轉、退步、停滯的人，用升進之道來引導。 修行微妙的佛法，能夠遠離退步和停滯的過失； 也能滅除一切罪惡，成就各種功德。
佛世尊（Buddha，佛）善於了解法的真相，獲得如實的智慧，滅除煩惱的熊熊烈火，走出熾熱的房屋，乘坐各種波羅蜜（Paramita，到彼岸）的船，度過無量的苦海。以本願的大悲之力，所以不捨棄眾生，為各種修行者，宣說未曾有過的佛法，度化各種未被度化的人，使他們得到安穩，這就是所謂的二甘露門。各有兩條道路：一是方便道，二是殊勝道。清凈具足，甚深微妙，能夠使一切修行者脫離三種退步之法，遠離停滯。
【English Translation】 English version: That which is born, yet is unborn.
The present translation is from the hand of Dharmatara (translator's name) and Buddhasena (translator's name). They are both eminent figures from the Western Regions, masters of the Zen tradition; collecting essential scriptures, encouraging the aspiration for Mahayana. Because their methods of propagating the teachings differ, the content varies in detail. Dharmatara gathers numerous chapters into the same principle, expanding one color into countless sands of the Ganges. His view is that arising is not truly birth, and ceasing is not truly extinction, although the cycle of coming and going is without limit, it never departs from Suchness (Tathata). Therefore, it is said: 'Form (Rupa) does not depart from Suchness, Suchness does not depart from form; form is Suchness, Suchness is form.' Buddhasena believes that clarifying the source and guiding the flow should naturally be gradual, so he begins with the two paths, opening the gate of nectar; explaining the four meanings to dispel delusion, opening the path of return to guide understanding. Distinguishing the aggregates, realms, and sources (Skandha-dhatu-ayatana), guiding with right view; expounding the arising of conditions (Pratītyasamutpāda) to make the superior and inferior self-evident. Then, enabling the origin to return to the end, subtly seeking its ultimate. This ultimate is not exhaustion, nor is it that which is exhausted, it is called inexhaustible, entering the Tathagata's (Buddha) inexhaustible Dharma gate. If one's virtue does not surpass the Three Vehicles (Triyana), and one's wisdom does not penetrate the Ten Bhumis (Dasabhumi), who can fathom the profound root in the Dharmakaya (Buddha's Dharma body), returning to the unity of the formless (Animitta), stillness without residual illumination, movement without departing from stillness!
The Yogacarabhumi, translated into Chinese, means 'Stages of the Path of Practice'.
The First Section on the Declining Aspect of Anapanasati in the Expedient Path of Practice
Previously, I pay homage to the Muni (Buddha's epithet), the blazing afflictions are extinguished, For those who wander, decline, and stagnate, guide them with the path of advancement. Practicing the subtle Dharma, one can be free from the faults of decline and stagnation; Also, extinguish all evils, and accomplish all merits.
The World Honored One (Buddha) is skilled in understanding the characteristics of the Dharma, attains true wisdom, extinguishes the raging fire of afflictions, exits the burning house, rides the various boats of Paramita (Perfection), crosses the immeasurable sea of suffering. With the power of his original vow of great compassion, he does not abandon sentient beings, for all practitioners, he speaks the Dharma that has never been spoken before, liberating all those who have not been liberated, enabling them to attain peace and security, which is called the two gates of nectar. Each has two paths: one is the expedient path, and the other is the supreme path. Pure and complete, profound and subtle, it can enable all practitioners to escape the three kinds of declining practices, and stay away from stagnation.
縛，增益升進，成就決定，盡生死苦，究竟解脫，兼除眾生久遠癡冥。
佛滅度后，尊者大迦葉、尊者阿難、尊者末田地、尊者舍那婆斯、尊者優波崛、尊者婆須蜜、尊者僧伽羅叉、尊者達摩多羅，乃至尊者不若蜜多羅，諸持法者，以此慧燈，次第傳授，我今如其所聞而說是義。
我今如所聞， 演說修行地， 方便勝究竟， 如其修所生。 修行于善法， 先當知四種： 退減住升進， 決定諸功德。 修行退減時， 令住法不生， 亦不能升進， 是今當略說。 先當起等意， 習行慈心觀， 須臾止瞋恚， 令暫息不行。 煩惱暫止息， 次當凈尸羅， 尸羅既清凈， 三昧於中起。 三昧已修起， 觀察應不應？ 善知應不應， 修向所應作。 既向所應作， 專念繫心處， 已能樂彼處， 正觀依風相。 正觀依風時， 其心猶馳亂， 止心在入息(安般者二種：一見，二觸鈍根不見)， 如系調御馬。 心既止入息， 思惟正憶念， 冷暖與輕重， 柔軟粗澀滑。 修行諦覺知， 隨順善調適。 于觸復不了， 是說修行退。 數一以為二， 數二以為一， 至九猶錯亂， 是說修行退。 若於
【現代漢語翻譯】 現代漢語譯本： 繫縛，增益升進，成就決定，最終解除生死之苦，達到究竟解脫，並且消除眾生長久以來的愚癡和黑暗。
在佛陀涅槃之後，尊者大迦葉（Mahākāśyapa，佛教重要弟子），尊者阿難（Ānanda，佛陀的侍者），尊者末田地（Madhyāntika，佛教僧侶），尊者舍那婆斯（Śāṇavāsa，佛教僧侶），尊者優波崛（Upagupta，佛教僧侶），尊者婆須蜜（Vasumitra，佛教僧侶），尊者僧伽羅叉（Saṃgharakṣa，佛教僧侶），尊者達摩多羅（Dharmatrāta，佛教僧侶），乃至尊者不若蜜多羅（Buddhamitra，佛教僧侶），這些持法者，用這智慧之燈，依次傳授下來，我現在如我所聽聞的那樣來宣說這個意義。
我現在如所聽聞，演說修行的次第，方便法門殊勝而究竟，如修行所生起的功德。 修行于善法時，首先應當知道四種情況：退減、安住、升進、決定諸功德。 修行退減的時候，使安住的法不能生起，也不能夠升進，這是現在應當略說的。 首先應當發起平等之心，習行慈心觀，短暫地止息瞋恚，使它暫時停止不行。 煩惱暫時止息后，其次應當清凈戒律，戒律既然清凈，三昧（Samadhi，佛教術語，指心專注一境的狀態）就在其中生起。 三昧已經修起，應當觀察應不應理？善於知道應不應理，修向所應當做的。 既然修向所應當做的，專心致志地繫念於一處，已經能夠安樂於那個地方，就應當正確地觀察依于風相。 正確地觀察依于風相時，他的心仍然馳散錯亂，應當把心止於入息（安般（Ānāpāna，佛教術語，指呼吸）有兩種：一是見，二是觸，鈍根的人不能見），就像繫住調伏的馬一樣。心既然止於入息，就應當思惟正念，冷暖與輕重，柔軟粗澀滑。修行者如實地覺知，隨順善巧地調適。如果對於觸仍然不瞭解，這就是說修行退減了。數一以為二，數二以為一，乃至數到九仍然錯亂，這就是說修行退減了。如果對於
【English Translation】 English version: Bondage, increase and advancement, accomplishment and determination, complete cessation of the suffering of birth and death, ultimate liberation, and also the removal of beings' long-standing ignorance and darkness.
After the Buddha's Parinirvana, Venerable Mahākāśyapa (a prominent disciple of the Buddha), Venerable Ānanda (the Buddha's attendant), Venerable Madhyāntika (a Buddhist monk), Venerable Śāṇavāsa (a Buddhist monk), Venerable Upagupta (a Buddhist monk), Venerable Vasumitra (a Buddhist monk), Venerable Saṃgharakṣa (a Buddhist monk), Venerable Dharmatrāta (a Buddhist monk), and even Venerable Buddhamitra (a Buddhist monk), all these upholders of the Dharma, using this lamp of wisdom, transmitted it in succession. Now, I will expound this meaning as I have heard it.
Now, as I have heard, I will expound the stages of practice, the expedient methods that are supreme and ultimate, and the merits arising from practice. When practicing good Dharma, one should first understand four conditions: decline, abiding, advancement, and determination of merits. When practice is declining, it prevents the abiding Dharma from arising and also hinders advancement. This is what I will now briefly explain. First, one should generate an equal mind and practice loving-kindness meditation, briefly stopping anger, causing it to temporarily cease. After afflictions have temporarily ceased, one should then purify one's precepts. Once the precepts are purified, Samadhi (a Buddhist term referring to a state of focused concentration) arises within. Once Samadhi has been cultivated, one should observe what is appropriate and inappropriate. Knowing well what is appropriate and inappropriate, one should cultivate towards what should be done. Having cultivated towards what should be done, one should focus one's mind on a single point. Having found joy in that place, one should correctly observe the aspect of wind. When correctly observing the aspect of wind, if the mind is still scattered and confused, one should restrain the mind on the incoming breath (Ānāpāna (a Buddhist term referring to breathing) has two aspects: seeing and touching; those with dull faculties cannot see), just like tethering and taming a horse. Once the mind is restrained on the incoming breath, one should contemplate with right mindfulness, coldness, warmth, lightness, heaviness, softness, roughness, and smoothness. The practitioner should truly realize, and skillfully adjust accordingly. If one still does not understand touch, this is said to be declining in practice. Counting one as two, counting two as one, even counting to nine is still confused, this is said to be declining in practice. If one is
修行退， 更數從初起； 十數滿足者， 遠離諸過行。 不修與過修， 或有異修起， 有此諸過生， 是說修行退。 修行若俱數， 心據生惑亂， 惑亂若增長， 是說修行退。 氣息不通流， 衝擊于鼻面， 頭頂悉苦痛， 內或絞風起； 息亂失其道， 而彼不知治， 身體極燒熱， 其心生憒亂。 四種既錯亂， 依風極違諍。 修行欲令息， 而不善方便， 不知對治法， 是必疾退減。 修行緣入息， 而反緣出息； 修行緣出息， 而反緣入息。 於二心俱凈， 是應修行果。 寂止定意生， 而復更求數， 有此諸過謬， 是皆修行退。 急喘而安般， 則令唸錯亂； 由是錯亂念， 修行心發狂。 其心發狂故， 不知應不應， 於二無分別， 是說修行退。 修行數已成， 息去亦隨去； 去已處處住， 于彼善觀察。 既觀令息還， 還已起清凈。 不善知六種， 是說修行退。 長短悉分別， 遍身盡覺知， 身行漸休息， 一切應決了。 於此不善知， 是令修行退(身念處四勝竟)。 知喜亦知樂， 勤方便意行； 當複製心行， 令不至掉亂(
【現代漢語翻譯】 現代漢語譯本 修行退步，就要重新從頭開始計數；如果十個數都不能圓滿，就會遠離各種正確的修行方法。 不修行或者修行錯誤，或者產生其他的錯誤修行方式，這些過失都會導致修行退步。 如果修行時既要數數，心中又充滿疑惑和混亂，疑惑和混亂不斷增長，這就是修行退步。 氣息不順暢流通，衝擊鼻面，頭頂感到痛苦，體內可能產生絞痛；呼吸紊亂而不知道如何調整，身體感到極度燒熱，內心感到憒亂。 地、水、火、風四種元素一旦錯亂，就會因為風而產生極大的衝突。想要通過修行來平息這些問題，卻又不得其法，不知道正確的對治方法，必定會迅速退步。 修行時應該專注于入息，卻反而專注于出息；修行時應該專注于出息，卻反而專注于入息。對於入息和出息，內心都應該保持清凈，這才是修行的正確結果。 已經獲得了寂靜和禪定，卻又重新開始數數，這些過失都會導致修行退步。 呼吸急促而進行安般（Ān Bān，即安那般那，指通過觀察呼吸來修行），會導致念頭錯亂；由於念頭錯亂，修行之心就會發狂。 因為內心發狂，就不知道什麼是應該做的，什麼是不應該做的，對於兩者沒有分別，這就是修行退步。 修行數息已經完成，氣息的執行也隨之自然流動；氣息流動到各處時，要善於觀察它。 觀察之後，讓氣息返回，返回之後，內心升起清凈。不善於瞭解這六種（指長、短、冷、暖、動、靜六種氣息），這就是修行退步。 要清楚地分辨氣息的長短，覺知氣息遍佈全身，身體的活動逐漸停止，對於一切都要有明確的決斷。如果不能善於瞭解這些，就會導致修行退步（身念處四種殊勝的修行到此結束）。 要知道喜悅，也要知道快樂，勤奮地運用方便之法來調伏意念；應當進一步控制心念的活動，使它不至於散亂。
【English Translation】 English version If practice declines, one must start counting from the beginning; if ten counts cannot be fulfilled, one will be far from proper practice. Not practicing, practicing incorrectly, or developing other incorrect practices—these faults all lead to the decline of practice. If, while practicing, one also counts and the mind is filled with doubt and confusion, and this confusion grows, this is said to be a decline in practice. If the breath does not flow smoothly, striking the nose and face, if the top of the head feels painful, and internal cramping arises; if the breath is disordered and one does not know how to correct it, if the body feels extremely hot, and the mind becomes confused, if the four elements (earth, water, fire, and wind) are disordered, extreme conflict arises due to wind. If one seeks to calm these issues through practice but lacks the proper methods and does not know the correct remedies, decline will surely be swift. If, while practicing, one should focus on the in-breath but instead focuses on the out-breath; if one should focus on the out-breath but instead focuses on the in-breath. Regarding both in-breath and out-breath, the mind should remain pure; this is the correct result of practice. Having attained tranquility and samadhi (deep concentration), if one starts counting again, these faults will lead to a decline in practice. If one breathes rapidly while practicing Ān Bān (安般, Ānāpāna, mindfulness of breathing), it will cause thoughts to become confused; due to confused thoughts, the mind of the practitioner will become deranged. Because the mind is deranged, one does not know what should be done and what should not be done, and there is no distinction between the two; this is said to be a decline in practice. When the counting of breaths is complete, the movement of breath also flows naturally; when the breath flows to various places, one should skillfully observe it. After observing, allow the breath to return, and after it returns, purity arises in the mind. Not being skilled in understanding these six (referring to the six aspects of breath: long, short, cold, warm, moving, still), this is said to be a decline in practice. One should clearly distinguish the length of the breath, be aware of the breath throughout the body, the body's activities gradually cease, and one should have a clear resolution regarding everything. If one is not skilled in understanding these, it will lead to a decline in practice (the four superior aspects of mindfulness of the body end here). Know joy, and also know pleasure, diligently use skillful means to subdue the mind; one should further control the activities of the mind, so that it does not become scattered.
受念處四勝竟)。 次分別知心， 修行正觀察； 又生欣悅心， 還復攝令定。 非是不定心， 定已心解脫(心念處四勝竟)。 善修解脫者， 不令心退沒； 若入退減分， 則無有解脫。 觀察無常斷， 離欲與滅盡， 出息入息滅， 是名修行勝(此四相似法念處)。 如是十六行， 自在心迴轉。 覺觸之所獲， 見得亦復然。 若於見與觸， 不善識分際； 是過應當知， 無智令修退。 修行上增進， 不應緣于下； 緣下亦如是， 不應上增進。 若見二增進， 心住而等觀， 任之則自成， 還到修行處。
方便道安般念退分第一竟。
修行勝道退分第二
勝念已成就， 懈怠竟沉沒， 是則為退像， 無堪于所求。 不染污無記， 起諸煩惱退， 垢濁熱炎生， 由是失正見。 振掉或關鑰(以灼反)， 浮飄粗澀滑， 是五退減相， 修行應分別。 望遠絕所悕， 有見已墜落， 還顧睹深險， 是皆退減相。 長病誦止諍， 多業遠遊行， 彼時解脫種， 是五退減因。 信戒聞舍慧， 於是漸衰退。 身重與惛鈍， 耽睡及沉沒， 是五應當知，
【現代漢語翻譯】 現代漢語譯本 （受念處四勝完結）。
接下來分別覺知心， 修行正確的觀察； 又生起欣悅的心， 再收攝使心安定。 不是在心不定的時候， 安定之後心才能解脫（心念處四勝完結）。 善於修習解脫的人， 不讓心退失沉沒； 如果進入退減的境地， 那就沒有解脫的可能。 觀察無常、斷滅， 離欲以及滅盡， 出息、入息的止滅， 這稱為修行的殊勝（這四種相似於法念處）。 像這樣十六種行相， 自在地使心迴轉。 覺知所獲得的觸受， 見解所獲得的也是這樣。 如果在見解與觸受上， 不能好好地辨識清楚； 這是過失應當知道， 沒有智慧會使修行退步。 修行向上增進， 不應該緣于下劣的境界； 緣于下劣的境界也是這樣， 不應該向上增進。 如果見到兩種增進， 心安住而平等觀察， 順其自然就會成就， 回到修行的處所。
方便道安般念退分第一完結。
修行勝道退分第二
殊勝的憶念已經成就， 懈怠最終會沉沒， 這就是退步的現象， 沒有能力達到所求。 不染污的無記狀態， 生起各種煩惱而退步， 垢濁、熱惱、炎熱產生， 因此失去正確的見解。 振掉或關鑰（以灼反）， 浮飄、粗澀、滑膩， 這五種是退減的相狀， 修行者應該分辨清楚。 期望遙遠而斷絕了希望， 有了見解卻已經墜落， 回頭看卻看到深淵險境， 這些都是退減的相狀。 長久生病、停止誦讀、爭論， 事務繁多、遠離住所， 這些時候解脫的種子， 這五種是退減的原因。 信心、戒律、聽聞、佈施、智慧， 在這些方面逐漸衰退。 身體沉重與昏沉遲鈍， 貪睡以及沉沒， 這五種應當知道
【English Translation】 English version (The four superior aspects of mindfulness of feeling are complete).
Next, separately know the mind, Cultivate correct observation; Also, generate a joyful mind, Then gather it back to stillness. Not when the mind is unfixed, Only when stilled, the mind is liberated (The four superior aspects of mindfulness of mind are complete). Those who skillfully cultivate liberation, Do not let the mind regress and sink; If entering a state of decline, Then there is no possibility of liberation. Observe impermanence and cessation, Dispassion and extinction, The cessation of outgoing and incoming breaths, This is called the superiority of cultivation (These four are similar to mindfulness of dharma). Like this, sixteen aspects, Freely turn the mind. What is gained by sensory contact, What is gained by views is also like this. If regarding views and contact, One cannot discern well; This is a fault that should be known, Lack of wisdom causes cultivation to regress. Cultivation progresses upwards, One should not dwell on inferior states; Dwelling on inferior states is also like this, One should not progress upwards. If seeing two kinds of progress, The mind dwells and observes equally, Let it be, and it will naturally succeed, Returning to the place of cultivation.
The first section on the declining aspects of Anapanasati (mindfulness of breathing) in the expedient path is complete.
The second section on the declining aspects of the superior path of cultivation
Superior mindfulness has been achieved, Sloth ultimately sinks, This is the appearance of regression, Unable to attain what is sought. Unstained neutral state, Arising of various afflictions causes regression, Defilement, vexation, heat arise, Therefore, losing right view. Shaking or locking (pronounced 'zhuo'), Floating, coarse, rough, slippery, These five are signs of decline, Cultivators should discern them. Hoping for the distant and severing hope, Having views but already fallen, Looking back and seeing deep dangers, These are all signs of decline. Prolonged illness, ceasing recitation, arguing, Many affairs, distant dwelling, At these times, the seeds of liberation, These five are causes of decline. Faith, discipline, learning, generosity, wisdom, In these aspects gradually declining. Heaviness of body and dullness, Greed for sleep and sinking, These five should be known
修行退轉相。 恐怯多猶豫， 驚畏不欣樂， 懈怠離所欲， 不迴向修行。 不習、過修習， 是二俱為失， 彼時解脫種， 於是修行退。 三昧離相樂， 爾炎皆消盡； 粗澀四大種， 還從身內起。 掉動失正念， 由是意憒亂， 其心不恬靜， 斯從行者生。 一切諸瑞相， 不顯現分明， 修行如是觀， 欲見為甚難。 諸根悉馳縱， 隨欲向所緣； 邪意普流散， 樂著諸境界。 形消意愁慘， 其身皆燒然； 如是燒然者， 是說為憂退。 方便不精勤， 后則生悔恨； 聞所應成就， 欲進劣無能。 不趣喜勝處， 或見勝不取， 皆由無智故， 是說修行退。 自念有越戒， 疑悔及諸覺， 意淡無滋味， 是說修行退。 諸過定意羸， 三昧漸消減， 心亂蓋所覆， 是說修行退。 心舉調順舍， 不觀時非時， 不了住起緣， 無智故修退。 不知六時行， 六界亦不善， 亦愚六巧便， 是說修行退。 貪慾瞋恚覺， 十想巧方便， 得向諸禪地， 及法心妄解， 一切次第度， 無知故修退。 不觀處非處， 業報及正受， 禪定諸解脫， 凈味
【現代漢語翻譯】 現代漢語譯本 修行退轉的徵象： 恐懼害怕，猶豫不決，驚慌畏懼，不感到欣喜快樂，懈怠懶惰，遠離所希望的，不將功德迴向于修行。 不練習或者過度練習，這兩種情況都會導致損失，那時解脫的種子，因此修行退步。 三昧（Samadhi，定）離開了對相的快樂，所有的熱惱都消盡；粗糙生澀的四大種（地、水、火、風），又從身體內部生起。 心神掉舉，失去正念，因此心意昏亂，內心不得安寧，這些情況都從修行者身上產生。 一切吉祥的徵兆，不明顯地顯現出來，像這樣觀察修行，想要見到（瑞相）非常困難。 各種感官都放縱馳騁，隨著慾望趨向所緣境；邪惡的想法普遍流散，貪戀執著于各種境界。 形體消瘦，內心愁苦悽慘，身體都像被火燃燒一樣；像這樣被燃燒的人，就被稱為因憂愁而退步。 在方便法門上不精進勤勉，之後就會產生後悔；聽到應該成就的（功德），想要前進卻能力不足。 不趨向喜樂殊勝的地方，或者見到殊勝之處卻不採取，都是因為沒有智慧的緣故，這被稱為修行退步。 自己反省有違越戒律的行為，產生懷疑、後悔以及各種感覺，內心平淡沒有滋味，這被稱為修行退步。 各種過失導致定力衰弱，三昧（Samadhi，定）逐漸消減，內心混亂被五蓋（貪慾、嗔恚、睡眠、掉舉、疑悔）所覆蓋，這被稱為修行退步。 心識高舉、調伏、捨棄，不觀察時機是否合適，不瞭解安住和生起的因緣，因為沒有智慧的緣故導致修行退步。 不知道六時行（晝三時，夜三時），對六界（地、水、火、風、空、識）也不善巧，也不熟悉六種方便法門，這被稱為修行退步。 對於貪慾、嗔恚的覺受，以及十想（無常想、苦想、無我想、食厭想、斷想、離想、儘想、滅想、死想、不凈觀），不善用方便法門，即使能夠趨向各種禪定之地，以及對佛法產生錯誤的理解，一切次第的度化，因為沒有智慧的緣故導致修行退步。 不觀察適宜與不適宜之處，業報以及正確的領受，禪定以及各種解脫，清凈的滋味
English version Signs of Regression in Practice: Being fearful and hesitant, alarmed and unjoyful, lazy and detached from desires, not dedicating merit to practice. Not practicing or over-practicing, both lead to loss; then the seed of liberation diminishes, and thus practice regresses. Samadhi (concentration) departs from the joy of forms, and all heat is extinguished; the coarse and rough elements (earth, water, fire, wind) arise again from within the body. Restlessness and loss of mindfulness cause mental confusion; the mind is not tranquil, and this arises from the practitioner. All auspicious signs do not appear clearly; observing practice in this way, it is very difficult to see (auspicious signs). The senses run wild, following desires towards objects; wrong thoughts scatter everywhere, delighting in and clinging to various realms. The body wastes away, the mind is sad and miserable, and the body burns as if on fire; one who is burned in this way is said to regress due to sorrow. Not being diligent in skillful means leads to regret later; hearing of the merits to be achieved, one desires to advance but lacks the ability. Not approaching joyful and superior places, or seeing them but not taking them, is all due to lack of wisdom; this is said to be regression in practice. Reflecting on having violated precepts, having doubts, regrets, and various feelings, the mind is bland and without flavor; this is said to be regression in practice. Various faults weaken concentration, Samadhi (concentration) gradually diminishes, the mind is confused and covered by the five hindrances (desire, aversion, sloth, restlessness, doubt); this is said to be regression in practice. The mind is lifted up, subdued, and relinquished, without observing the proper time; not understanding the causes of abiding and arising, regression in practice is due to lack of wisdom. Not knowing the practice of the six periods (three in the day, three in the night), not being skilled in the six elements (earth, water, fire, wind, space, consciousness), and not being familiar with the six skillful means; this is said to be regression in practice. Regarding the feelings of greed and aversion, and the ten thoughts (impermanence, suffering, no-self, loathsomeness of food, abandonment, detachment, cessation, extinction, death, impurity), not using skillful means well, even if able to approach various meditative states, and having wrong understanding of the Dharma, the gradual stages of deliverance, regression in practice is due to lack of wisdom. Not observing what is appropriate and inappropriate, karma and right reception, meditation and various liberations, the pure taste
【English Translation】 English version Signs of Regression in Practice: Being fearful and hesitant, alarmed and unjoyful, lazy and detached from desires, not dedicating merit to practice. Not practicing or over-practicing, both lead to loss; then the seed of liberation diminishes, and thus practice regresses. Samadhi (concentration) departs from the joy of forms, and all heat is extinguished; the coarse and rough elements (earth, water, fire, wind) arise again from within the body. Restlessness and loss of mindfulness cause mental confusion; the mind is not tranquil, and this arises from the practitioner. All auspicious signs do not appear clearly; observing practice in this way, it is very difficult to see (auspicious signs). The senses run wild, following desires towards objects; wrong thoughts scatter everywhere, delighting in and clinging to various realms. The body wastes away, the mind is sad and miserable, and the body burns as if on fire; one who is burned in this way is said to regress due to sorrow. Not being diligent in skillful means leads to regret later; hearing of the merits to be achieved, one desires to advance but lacks the ability. Not approaching joyful and superior places, or seeing them but not taking them, is all due to lack of wisdom; this is said to be regression in practice. Reflecting on having violated precepts, having doubts, regrets, and various feelings, the mind is bland and without flavor; this is said to be regression in practice. Various faults weaken concentration, Samadhi (concentration) gradually diminishes, the mind is confused and covered by the five hindrances (desire, aversion, sloth, restlessness, doubt); this is said to be regression in practice. The mind is lifted up, subdued, and relinquished, without observing the proper time; not understanding the causes of abiding and arising, regression in practice is due to lack of wisdom. Not knowing the practice of the six periods (three in the day, three in the night), not being skilled in the six elements (earth, water, fire, wind, space, consciousness), and not being familiar with the six skillful means; this is said to be regression in practice. Regarding the feelings of greed and aversion, and the ten thoughts (impermanence, suffering, no-self, loathsomeness of food, abandonment, detachment, cessation, extinction, death, impurity), not using skillful means well, even if able to approach various meditative states, and having wrong understanding of the Dharma, the gradual stages of deliverance, regression in practice is due to lack of wisdom. Not observing what is appropriate and inappropriate, karma and right reception, meditation and various liberations, the pure taste
愚不了； 諸根到處道， 性慾不分別， 心隨眾雜相， 是悉無知退。 于苦樂速道， 其心不趣向， 如是意迷惑， 必向退轉處。 起住與起緣， 入出及方便， 六法不成就， 是令修行退。 知法亦知義， 知時亦知量， 自知與知眾， 及知福伽羅， 於七愚不了， 是令修行退。 興起諸惡法， 習行卑賤業， 親近不善友， 令是修行退。 錯說違所應， 受者心樂向， 當知是不久， 必于修行退。 所止處及人， 床臥等眾具， 斯皆非所樂， 近令修行退。 喜隨諸雜相， 損減所修慧； 棄捨所緣處， 心不得真實。 修行捨本相， 散心隨外緣， 雖欲還彼處， 意眾不復樂， 遂失長養分， 其心不一定。 身無復滋潤， 悅樂亦不生； 所依不可樂， 身意俱錯亂； 三昧不復起， 其心永不住； 如是不住心， 必于修行退。 愛見慢增禪， 于緣心味著， 有此累念生， 是說修行退。 身如利刺害， 或復極振掉， 舉體皆煩壯， 如蛇毒充滿， 有此三過惡， 必于修行退。 得未得服行， 他務意不閑， 習近三退法， 是說修行退。
【現代漢語翻譯】 現代漢語譯本： 不能理解這些。 各種感官接觸外境時，不加分別，內心追逐各種雜亂的現象，這就是完全無知，必定導致退步。 對於痛苦和快樂，內心不能迅速地不執著，像這樣心意迷惑，必定走向退轉之處。 起身、安住以及生起的原因，進入、出去以及方便，這六種法不能成就，就會導致修行退步。 瞭解佛法也瞭解其義理，瞭解時節也瞭解份量，自己瞭解也瞭解大眾，以及瞭解有福之人（福伽羅，Puggala），對於這七種愚昧不能理解，就會導致修行退步。 興起各種惡法，習慣於卑賤的行為，親近不善的朋友，都會導致修行退步。 錯誤地說法，違背了應該說的，聽者內心卻樂於接受，應當知道這樣不久，必定在修行上退步。 所居住的地方和人，床鋪臥具等各種資具，這些都不是令人愉悅的，接近它們會導致修行退步。 喜歡追逐各種雜亂的現象，減損所修的智慧；拋棄所緣之處，內心就不能獲得真實。 修行者捨棄了本來的狀態，散亂心思追逐外在的因緣，即使想要回到原來的狀態，心意也不再喜歡，於是失去了增長的養分，內心不能安定。 身體不再滋潤，喜悅也不再生起；所依靠的變得不可喜愛，身心都錯亂；禪定不再生起，內心永遠不能安住；像這樣不能安住的心，必定在修行上退步。 貪愛、邪見、我慢增長禪定，對於所緣的境界心生貪著，有這些煩惱的念頭產生，這就是所說的修行退步。 身體像被鋒利的刺所傷害，或者極度地顫抖，全身都感到煩躁不安，像被蛇毒充滿一樣，有這三種過患，必定在修行上退步。 對於已經得到和未得到的，都執著于服用和實行，對於其他事務心意不能清閑，習慣於接近這三種退步之法，這就是所說的修行退步。
【English Translation】 English version: Not understanding these. When the various senses contact external objects, without discrimination, the mind chases after various chaotic phenomena, this is complete ignorance, and will surely lead to regression. Regarding suffering and happiness, if the mind cannot quickly become unattached, such a confused mind will surely go to a place of regression. Rising, abiding, and the causes of arising, entering, exiting, and skillful means, if these six dharmas cannot be accomplished, it will lead to regression in practice. Understanding the Dharma and also understanding its meaning, understanding the seasons and also understanding measure, understanding oneself and also understanding the masses, as well as understanding the blessed person (Puggala), not understanding these seven kinds of ignorance will lead to regression in practice. Arousing various evil dharmas, being accustomed to base actions, associating with unwholesome friends, will all lead to regression in practice. Speaking wrongly, contrary to what should be said, while the listener's mind is happy to accept it, one should know that before long, there will surely be regression in practice. The place and people where one dwells, the bedding and other requisites, if these are not pleasing, being near them will lead to regression in practice. Liking to chase after various chaotic phenomena, diminishing the wisdom that has been cultivated; abandoning the object of focus, the mind cannot obtain truth. The practitioner abandons the original state, the scattered mind chases after external conditions, even if wanting to return to the original state, the mind no longer likes it, thus losing the nourishment for growth, the mind cannot be stable. The body is no longer nourished, joy is no longer produced; what is relied upon becomes unlovable, body and mind are both confused; samadhi is no longer produced, the mind can never abide; such an unstable mind will surely regress in practice. Craving, wrong views, and pride increase meditation, the mind becomes attached to the object of focus, having these afflictive thoughts arise, this is said to be regression in practice. The body is like being harmed by sharp thorns, or extremely trembling, the whole body feels agitated and uneasy, like being filled with snake venom, having these three faults will surely lead to regression in practice. Being attached to taking and practicing what has been obtained and not yet obtained, the mind cannot be free from other affairs, being accustomed to approaching these three regressive dharmas, this is said to be regression in practice.
業與煩惱報， 說是三障閡， 亦有解脫障， 是令修行退。 方便想惡行， 三摩提行地， 于彼不觀察， 是令修行退。 方便想諸地， 三昧行及余， 所聞隨悕望， 則于發趣退。 生時作滅想， 滅時作生想， 二想俱當失， 是則修行退。 若於住法中， 而作生滅想， 興此諸顛倒， 是說修行退。 入時作出想， 出時作入想， 二俱作住想， 是說為顛倒。 欲斷煩惱得， 修行正方便， 由彼得力故， 相似諸相生。 相似相既生， 修行心隨轉， 煩惱即時起， 是說修行退。 退過諸駛水， 漂浪修行者， 隨我力所能， 少量退法海。 無量余退過， 是深非所惻； 諸深明智者， 自當廣稱說。
勝道中退分竟。
修行方便道安般念住分第三
如我力所能， 演說退過已， 今當說住過， 修行者善聽！ 若於入出息， 無見亦無覺， 不解方便求， 是則初門住。 聞慧既已生， 應起思慧念； 不善解次第， 愚癡住所縛。 若數已成就， 息去應隨去； 不知隨順法， 是說修行住。 如佛問比丘： 「誰習安般念？」 有一比丘
【現代漢語翻譯】 現代漢語譯本 業、煩惱和果報，被稱為三種障礙（三障閡）。 還有一種解脫障，它會使修行者退步。 如果修行者以方便之想執著于惡行，或者在三摩提（Samadhi）的修行階段， 不對這些現象進行觀察，這也會導致修行退步。 如果修行者以方便之想執著于諸地（Bhumi，菩薩修行的階段），三昧（Samadhi）的修行以及其他， 並且對所聽聞的法義抱有不切實際的期望，那麼就會在修行道路上退步。 在生起時產生滅去的想法，在滅去時產生生起的想法， 這兩種想法都會導致失去正念，這就是修行退步。 如果在住法（Dharma，佛法）中，產生生滅的想法， 興起這些顛倒的妄想，這就是所謂的修行退步。 在進入時產生出去的想法，在出去時產生進入的想法， 對這兩種狀態都執著于停留的想法，這就是所謂的顛倒。 如果想要斷除煩惱，獲得正確的修行方法， 由於修行方法的力量，會產生相似的現象。 一旦相似的現象產生，修行者的心隨之動搖， 煩惱就會立刻生起，這就是所謂的修行退步。 退步就像湍急的流水，沖刷著修行者， 我只能盡我所能，描述少量退步的現象。 還有無量無邊的退步現象，深奧難測； 那些具有深刻智慧的人，自然會廣泛地稱說這些現象。 勝道中退分 結束。 修行方便道安般念住分 第三 我已經盡我所能，演說了退步的現象， 現在將要說停留的現象，修行者請仔細聽！ 如果在呼吸的出入之間，沒有覺察也沒有感受， 不理解方便之法去尋求，這就是最初的停留。 如果聽聞的智慧已經產生，就應該生起思慧的念頭； 如果不善於理解次第，就會被愚癡的住所束縛。 如果數息已經成就，氣息出去時應該跟隨氣息； 如果不知道隨順的法則，這就是所謂的修行停留。 正如佛陀問比丘（Bhikkhu，佛教僧侶）：『誰在修習安般念（Ānāpānasati，入出息念）？』 有一位比丘
【English Translation】 English version Karma, afflictions, and retribution are said to be the three hindrances (三障閡). There is also the hindrance of liberation, which causes practitioners to regress. If practitioners cling to evil deeds with expedient thoughts, or in the stage of practicing Samadhi (三摩提), without observing these phenomena, this will also lead to regression in practice. If practitioners cling to the various stages (Bhumi, 諸地, stages of Bodhisattva practice) with expedient thoughts, the practice of Samadhi (三昧) and others, and harbor unrealistic expectations for the Dharma they have heard, then they will regress on the path of practice. To generate the thought of cessation when something arises, and to generate the thought of arising when something ceases, both of these thoughts will lead to the loss of mindfulness, and this is regression in practice. If, within the abiding Dharma (住法, the teachings of Buddhism), one generates thoughts of arising and ceasing, and gives rise to these inverted delusions, this is said to be regression in practice. To generate the thought of going out when entering, and to generate the thought of entering when going out, and to cling to the thought of dwelling in both states, this is said to be inverted. If one wants to eliminate afflictions and obtain the correct method of practice, due to the power of the practice, similar phenomena will arise. Once similar phenomena arise, the practitioner's mind wavers, and afflictions will arise immediately, and this is said to be regression in practice. Regression is like rapid flowing water, washing away practitioners, I can only, to the best of my ability, describe a small amount of regressive phenomena. There are countless other regressive phenomena, profound and unfathomable; those with profound wisdom will naturally widely proclaim these phenomena. The section on regression in the supreme path ends. The Third Section on the Abiding in Mindfulness of Ānāpānasati (安般念住) as the Path of Skillful Practice I have already, to the best of my ability, expounded on the phenomena of regression, now I will speak of the phenomena of stagnation, practitioners please listen carefully! If, in the coming and going of breath, there is no perception or feeling, and one does not understand the skillful means to seek, this is the initial stagnation. If the wisdom of hearing has already arisen, one should generate the thought of wisdom through contemplation; if one is not good at understanding the sequence, one will be bound by the abode of ignorance. If counting the breaths has been accomplished, one should follow the breath as it goes out; if one does not know the law of following accordingly, this is said to be stagnation in practice. Just as the Buddha asked the Bhikkhus (比丘, Buddhist monks): 'Who is practicing Ānāpānasati (安般念, mindfulness of breathing)?' There was one Bhikkhu
答： 「是念我修習。」 「汝有安般念， 不言汝無有， 復更有勝妙， 牟尼說當修， 方便道安般。」
念住分第三竟。
修行勝道住分第四
勝道修正觀， 相行念已成； 不善升進法， 是則住所縛。 愛著所緣境， 進業心懈怠， 由是縛所縛， 不能至勝處。 或有不可動， 非軟亦非堅； 或強極牢密， 亦如金剛像； 有此五障閡， 不進亦不退， 是則住縛相， 遠離升進道。 亂光及黑闇， 忍自身不現； 譬燃濁油光， 亦如翳目視。 光明不顯發， 背舍諸喜樂， 寂止息樂分， 彼終不復生。 猶如堅實物， 而有濡相現； 或時修行者， 住相亦復然。 相非隨所欲， 而起隨欲想； 雖欲令隨意， 終不從所樂。 謂相非所留， 而欲強制持， 如是違反念， 則為住所縛。 是想已成就， 當知非所制。 住彼去留相， 能到最勝處。 欲令涌作沒， 或欲高為下， 于去欲使來， 于住不欲住， 滅時欲不滅， 終不如所欲。 修行住生滅， 所行常轉進， 諸法相已成， 終不捨自相， 若不捨自相， 自相則顯現。 薄皮覆不凈
【現代漢語翻譯】 現代漢語譯本 答：『這是念誦我所修習的。』 『你擁有安般念（Ān-bān niàn，入出息念），我沒有說你沒有。』 『還有更殊勝微妙的，牟尼（Móu-ní，佛陀）說應當修習，』 『安般念是方便之道。』 念住分第三結束。 修行勝道住分第四 殊勝之道修正觀，相、行、念已經成就； 不善的增長之法，就是被住所束縛。 愛著所緣之境，增長惡業，內心懈怠， 因此是被束縛所束縛，不能到達殊勝之處。 或者有些事物不可動搖，既不柔軟也不堅硬； 或者強大極其牢固，也像金剛一樣； 有這五種障礙阻隔，不前進也不後退， 這就是住所束縛之相，遠離了增長進步之道。 混亂的光芒和黑暗，忍受自身不顯現； 譬如燃燒渾濁的油燈，也像眼睛被遮蔽一樣。 光明不能顯發，背離捨棄諸種喜樂， 寂靜止息的快樂部分，它們最終不再產生。 猶如堅實之物，卻有濡濕之相顯現； 有時修行之人，住在（這些）相上也是這樣。 相不是隨你所欲的，而是生起隨你所欲的想法； 即使想要讓它隨心所欲，最終也不會順從你的喜好。 認為相不是所能留住的，卻想要強制地保持它， 像這樣違反（事物本性的）念頭，就是被住所束縛。 這種想法已經成就，應當知道不是所能控制的。 住在彼處，去除留戀之相，就能到達最殊勝之處。 想要讓它涌起、消沒，或者想要讓高變為下， 對於離去，想要讓它回來，對於停留，不想要它停留， 滅亡時想要不滅亡，最終不能如你所愿。 修行住于生滅之中，所行之事常常轉變前進， 諸法的相已經成就，最終不會捨棄它自身的相， 如果不捨棄它自身的相，它自身的相就會顯現。 薄薄的皮覆蓋著不凈之物
【English Translation】 English version Answer: 『This is reciting what I have practiced.』 『You have Ān-bān niàn (mindfulness of breathing), I didn't say you don't have it.』 『There are even more excellent and subtle things, the Muni (Móu-ní, Buddha) said should be practiced,』 『Ān-bān niàn is the expedient path.』 The third section on the abodes of mindfulness ends. The fourth section on the abodes of the superior path of practice The superior path corrects contemplation, the characteristics, actions, and mindfulness have already been accomplished; The method of increasing unwholesome things is being bound by the abode. Loving and clinging to the object of perception, increasing bad karma, the mind becomes lazy, Therefore, it is being bound by bondage, unable to reach the superior place. Or some things are immovable, neither soft nor hard; Or strong and extremely firm, also like a diamond image; Having these five obstacles hindering, neither advancing nor retreating, This is the appearance of being bound by the abode, far from the path of increasing progress. Confused light and darkness, enduring that oneself does not appear; Like burning turbid oil light, also like seeing with obscured eyes. The light cannot manifest, turning away from abandoning all joys and pleasures, The part of quiet cessation of joy, they will ultimately no longer arise. Like a solid object, yet having a wet appearance manifesting; Sometimes practitioners, dwelling on (these) appearances is also like this. The appearance is not as you wish, but rather arises thoughts as you wish; Even if you want to make it as you wish, it will ultimately not follow your desires. Thinking that the appearance is not something that can be retained, yet wanting to forcibly hold onto it, Such thoughts that violate (the nature of things) are being bound by the abode. This thought has already been accomplished, it should be known that it cannot be controlled. Dwelling in that place, removing the appearance of attachment, one can reach the most superior place. Wanting to make it rise and disappear, or wanting to make high become low, Regarding departure, wanting to make it return, regarding staying, not wanting it to stay, When dying, wanting not to die, ultimately it cannot be as you wish. Practicing dwelling in arising and ceasing, what is practiced constantly transforms and progresses, The appearances of all dharmas have already been accomplished, ultimately they will not abandon their own appearance, If it does not abandon its own appearance, its own appearance will manifest. A thin skin covers impure things
， 令不見身穢， 威儀及眾具， 利樂翳身苦。 相似次第生， 前後續無間， 隱蔽非常相， 令不見身變， 施作服用受， 攝持吾我相。 能憶念本事， 隱身非我觀， 是諸相似相， 修行不分別。 于彼起愛樂， 而生功德相， 染著妄想生， 不復樂升進。 不能取勝法， 住過日增長； 非我相似相， 此等不迴轉； 如是不迴轉， 行者癡惑生。 無智住所縛， 系著于彼處， 樂著生諸過， 是相今當說。 爾炎漸損壞， 分離及交亂， 破散叵和合， 是則住相縛。 于身不巧便， 自生分離想； 交亂或塵碎， 是為住所縛。 守常無異想， 眾色不次生； 種種眾妙想， 亦不次第起。 流出而不住， 其身漸消減； 相或來複去， 修行不增長。 寂止既不生， 于身無長養； 心不起悅樂， 是說不凈舍。 彼不清凈舍， 所見不鮮白， 亦不能升進， 亦復不退轉。 如戲沙門像， 少時生悅樂。 譬如借衣服， 亦如夢所見。 為命不清凈， 諂曲及余惡， 聚落知識所， 自顯其功德。 覆藏諸過惡， 犯罪不發露； 及餘一切縛， 垢
【現代漢語翻譯】 現代漢語譯本： 使人看不見身體的污穢， 威儀和各種用具，帶來利益和快樂，遮蔽身體的痛苦。 相似的景象次第產生，前後相續沒有間斷， 隱藏了無常的真相，使人看不見身體的變化， 施捨、製作、服用、接受，都執著于『我』的觀念。 能夠憶念過去的事情，卻隱藏身體的真相，不作『非我』的觀想， 這些都是相似的表象，修行時不加以分辨。 對於這些表象產生愛戀和喜悅，從而生起功德的假象， 染著于虛妄的想像，不再樂於提升進步。 不能獲得殊勝的佛法，停留在過去，日子徒然增長； 這些不是『非我』的真實景象，這些都不會迴轉到正道； 像這樣不迴轉，修行者就會產生愚癡和迷惑。 沒有智慧的人被住所束縛，被繫縛在那裡， 貪戀執著產生各種過失，這些現象現在應當講述。 爾炎（專有名詞）逐漸損壞，分離和交錯混亂， 破散難以和合，這就是住所的束縛。 對於身體不善於觀察，自然產生分離的念頭； 交錯混亂或者變成塵土碎末，這就是住所的束縛。 守護常一不變的觀念，各種色法不按次第產生； 種種美好奇妙的想像，也不會次第生起。 （身體的精華）流出而不能停留，身體逐漸消減； （美好的）景象或者來或者去，修行沒有增長。 寂靜止息既然不能產生，對於身體沒有滋養； 心中不產生喜悅和快樂，這就是說不捨棄不凈。 對於不清凈的事物不捨棄，所見到的不鮮明潔白， 也不能提升進步，也不能退轉。 就像戲弄沙門的形象，短暫的時間裡產生喜悅和快樂。 譬如借來的衣服，也像夢中所見。 爲了維持生命不清凈，諂媚虛偽以及其他的惡行， 在村落和認識的人那裡，自我顯示自己的功德。 掩蓋隱藏各種過失和罪惡，犯了罪也不坦白髮露； 以及其他一切的束縛，都是污垢。
【English Translation】 English version: Causes one not to see the body's impurity, Dignified conduct and various implements, benefit and joy, obscuring the body's suffering. Similar appearances arise in sequence, continuously without interruption, Concealing the truth of impermanence, causing one not to see the body's changes, Giving, making, using, receiving, all clinging to the notion of 'I'. Able to recall past events, yet concealing the body's truth, not contemplating 'not-self', These are all similar appearances, not discerning them in practice. For these appearances, love and joy arise, thus generating the illusion of merit, Attached to deluded thoughts, no longer delighting in advancement. Unable to attain the supreme Dharma, dwelling in the past, days increasing in vain; These are not the true appearances of 'not-self', these will not turn back to the right path; Like this, not turning back, practitioners generate ignorance and confusion. Those without wisdom are bound by their dwelling, tied to that place, Greed and attachment generate various faults, these phenomena should now be told. Eryan (a proper noun) gradually deteriorates, separation and intermingling confusion, Broken and difficult to reconcile, this is the bondage of dwelling. Not skilled in observing the body, naturally generating thoughts of separation; Intermingling confusion or turning into dust and fragments, this is the bondage of dwelling. Guarding the notion of permanence, various forms do not arise in sequence; Various beautiful and wondrous imaginations also do not arise in order. (The body's essence) flows out and cannot stay, the body gradually diminishes; (The beautiful) appearances either come or go, practice does not increase. Since stillness and cessation cannot arise, there is no nourishment for the body; Joy and happiness do not arise in the heart, this is said to be not abandoning impurity. Not abandoning impure things, what is seen is not clear and bright, Neither able to advance, nor able to regress. Like playing with the image of a Shramana (a renunciate), joy and happiness arise in a short time. Like borrowed clothes, also like what is seen in a dream. For the sake of maintaining life, impurity, flattery, and other evils, In villages and among acquaintances, self-displaying one's merits. Covering up and concealing various faults and evils, not confessing offenses; And all other bondages are defilements.
污修行者。 彷彿有事相， 而便起實想； 未熟謂為熟， 未滅想已滅； 方便不等滿， 而欲求升進； 如部含穟苗， 是則住所縛。 業始無方便， 相現堅守持， 過進心矜舉， 如是住所縛。 或有修行者， 而起斷常見； 是見令心亂， 則為縛所縛。 或有修行者， 身身細微觀； 彼為住所縛， 厭心不增長。 厭心不增進， 不能離貪慾； 若不離貪慾， 何從有解脫？ 解脫不成就， 終不得漏盡； 不斷諸漏者， 則無實智慧。 于彼身念處， 住相已分別， 受心法念處， 如是應廣說。 修行心不悅， 彼喜亦不生； 身無寂止樂， 當知是住相。 修行所受獲， 信戒聞舍慧； 常守其少分， 是則為住相。 有住縛比丘， 往到阿難所， 迷於所住相， 是今當略說。 得無相三昧， 六年住所縛， 樂欲聞所說， 常隨逐阿難。 不能進所業， 亦復不退轉， 住于住境界， 不得解脫道。 不來亦不去， 解脫已而住， 住已復解脫， 解脫已還縛。 或有修行者， 住在不退地， 微細煩惱起， 而不能覺知， 不覺煩惱故， 不能到勝處
【現代漢語翻譯】 現代漢語譯本 污修行者。 彷彿執著于某種表象，便生起真實的念想； 將未成熟的誤以為成熟，未滅除的念頭以為已經滅除； 方便法門尚未圓滿，卻想要尋求提升進步； 如同稻穗中含有未成熟的穀粒，這就是被住所束縛。 開始修行時沒有方便法門，表象顯現就堅決地執守， 過分精進內心驕矜自滿，像這樣就被住所束縛。 或者有修行者，生起斷見或常見； 這樣的見解使內心混亂，就被束縛所束縛。 或者有修行者，細微地觀察自身的各個部分； 他們被住所束縛，厭離之心無法增長。 厭離之心不增進，就不能脫離貪慾； 如果不脫離貪慾，又怎麼會有解脫？ 解脫不能成就，最終就不能斷盡煩惱； 不斷除各種煩惱的人，就沒有真實的智慧。 對於那身念處，安住于表象並加以分別， 受念處、心念處、法念處，也應該這樣廣泛地說明。 修行時內心不喜悅，喜樂也不會產生； 身體沒有寂靜止息的快樂，應當知道這是安住于表象。 修行所獲得的，信、戒、聞、舍、慧； 常常保守其中少部分，這就是安住于表象。 有被住所束縛的比丘（bhiksu，佛教出家男眾），前往阿難（Ananda，佛陀十大弟子之一）處， 對於所安住的表象感到迷惑，現在將簡略地說說。 得到無相三昧（animitta-samadhi，不執著于任何表象的禪定），六年都被住所束縛， 喜歡聽聞所說的法，常常跟隨阿難。 不能進步所修的行業，也無法退轉， 安住在安住的境界中，得不到解脫的道路。 不來也不去，解脫了卻又安住， 安住了又解脫，解脫了又被束縛。 或者有修行者，安住在不退轉的地位， 細微的煩惱生起，卻不能覺察知道， 因為不能覺察煩惱，就不能到達殊勝的境界
【English Translation】 English version Defiled Practitioners. Seeming to cling to appearances, they then give rise to real thoughts; Considering the immature as mature, thinking the unextinguished thoughts as extinguished; The expedient means are not yet complete, yet they desire to seek advancement; Like a rice stalk containing immature grains, this is being bound by a dwelling place. Beginning practice without expedient means, clinging firmly to appearing phenomena, Excessive progress with a conceited mind, like this, one is bound by a dwelling place. Or there are practitioners who give rise to views of annihilation or permanence; These views cause the mind to be confused, and they are bound by bonds. Or there are practitioners who subtly observe the body in its parts; They are bound by a dwelling place, and the mind of aversion does not increase. If the mind of aversion does not increase, one cannot be free from greed; If one is not free from greed, how can there be liberation? If liberation is not achieved, ultimately one cannot exhaust the outflows; Those who do not cut off the various outflows have no real wisdom. Regarding that mindfulness of the body, dwelling on appearances and distinguishing them, Mindfulness of feeling, mindfulness of mind, mindfulness of phenomena, should be extensively explained in this way. If the mind is not joyful in practice, joy will not arise; If the body has no joy of stillness, know that this is dwelling on appearances. What is gained through practice, faith, precepts, learning, relinquishment, wisdom; Constantly guarding a small portion of them, this is dwelling on appearances. There was a bhiksu (bhiksu, Buddhist monk) bound by a dwelling place, who went to Ananda (Ananda, one of the Buddha's ten great disciples), Confused about the appearances he dwelt in, which I will now briefly explain. Having attained the animitta-samadhi (animitta-samadhi, samadhi without clinging to any appearances), he was bound by a dwelling place for six years, Delighting to hear what was said, he constantly followed Ananda. Unable to advance in his practice, nor able to regress, Dwelling in the realm of dwelling, he could not attain the path of liberation. Neither coming nor going, liberated yet dwelling, Dwelling and then liberated, liberated and then bound. Or there are practitioners who dwell in the state of non-retrogression, Subtle afflictions arise, yet they cannot perceive them, Because they cannot perceive afflictions, they cannot reach the superior state.
。 于地無分別， 亦無有退過， 地諸過不起， 如是止於住； 或於住分中， 而失眾妙相。 眾妙相雖滅， 意猶順彼地； 意順彼地時， 余分樂相生。 已有少樂故， 心依寂止住， 因其寂止心， 自謂作已作。 安止不具足， 不得具足果； 無智翳心目， 而自謂為智。 修行無智障， 不覺所應用； 覺所應用者， 于地能究竟。 彼住共地中， 種種垢所污， 若使修行者， 成就不共地， 如是知過患， 彼終不為縛。 不識煩惱過， 愚癡無實智； 于禪覺吉安， 猶如象系樹。 修行觀爾炎， 莫知所起處； 從其所依出， 而自不能知。 不涌亦不沒， 不見相所起； 亦不知滅處， 過亦無過是。 所說諸障礙， 皆是堅住相， 謂不由彼住， 斯非明智說。 興造諸過患， 若干因緣縛； 能用諸對治， 眾妙復顯說。 所尊不恭敬， 亦不捨憍慢； 自隱覆其過， 不向明者說。 我年既衰老， 已為眾所棄， 或能失利養， 令我生苦惱。 心常懷憂畏， 深慮長嘆息； 我后當死時， 將欲作何計？ 隱過心憂惱， 愚惑作所縛； 橫
【現代漢語翻譯】 現代漢語譯本 對於各個禪定階段（地）沒有分別心，也不會有退步或過失。 各個禪定階段的過失不會產生，這樣才能安住于禪定（住）。 或者在安住的階段中，失去了各種微妙的境界（眾妙相）。 即使各種微妙的境界消失了，心意仍然順應于那個禪定階段。 當心意順應那個禪定階段時，其餘部分的快樂之相就會產生。 因為已經有了少許快樂，內心就依賴於寂靜的止境而安住。 因為內心的寂靜止息，就自認為已經完成了該做的事情。 這樣安止的狀態並不圓滿具足，因此無法獲得圓滿具足的果報。 沒有智慧的矇蔽了心眼，卻自認為有智慧。 修行沒有智慧的障礙，就不會覺察到所應該應用的對治方法。 能夠覺察到所應該應用的對治方法的人，才能對禪定階段有究竟的瞭解。 在禪定和共住的地方，會被各種污垢所污染。 如果修行者能夠成就與衆不同的禪定階段， 像這樣知道過患，最終就不會被束縛。 不認識煩惱的過失，愚癡而沒有真實的智慧； 對於禪定的覺悟和吉祥的安樂，就像大象被樹木束縛一樣。 修行者觀察禪定的火焰（爾炎），卻不知道它從哪裡升起； 它從所依賴的地方產生，自己卻不能察覺。 既不涌現也不消失，看不見現象的生起； 也不知道滅亡的地方，過失也不是沒有。 所說的各種障礙，都是堅固的執著之相， 認為不是由那個禪定階段所引起的，這不是明智的說法。 興起和製造各種過患，被各種因緣所束縛； 能夠運用各種對治方法，各種微妙的境界就會再次顯現。 對於應該尊敬的人不恭敬，也不捨棄驕慢； 自己隱藏和掩蓋自己的過失，不向有智慧的人訴說。 我想我年紀已經衰老，已經被眾人所拋棄， 或許會失去利養，讓我產生痛苦和煩惱。 內心常常懷有憂愁和畏懼，深深地憂慮而長長地嘆息； 我以後將要死亡的時候，將要作何打算呢？ 隱藏過失，內心憂愁煩惱，被愚蠢迷惑所束縛； 橫生
【English Translation】 English version Without discrimination regarding the stages (bhumi) , there is also no regression or fault. The faults of the stages do not arise; thus, one dwells in stability (sthiti). Or, within the state of stability, one loses the various subtle signs (sarva-subha-nimitta). Even though the various subtle signs disappear, the mind still conforms to that stage. When the mind conforms to that stage, the aspect of joy in the remaining parts arises. Because there is already a little joy, the mind relies on the stillness and dwells. Because of the still mind, one thinks that one has done what needs to be done. Such a state of stability is not complete, and therefore one cannot obtain the complete result. Without wisdom, the eyes of the mind are obscured, yet one thinks oneself wise. If practice is without the obstruction of wisdom, one will not perceive what should be applied. One who perceives what should be applied can ultimately understand the stages. In the shared ground of stability, one is defiled by various impurities. If the practitioner can achieve a stage that is unshared, knowing the faults in this way, one will ultimately not be bound. Not recognizing the faults of afflictions, one is foolish and without real wisdom; regarding the awakening and auspicious peace of dhyana (chan), it is like an elephant tied to a tree. The practitioner observes the flame (ulaka) of dhyana, but does not know where it arises from; it arises from what it relies on, but one cannot perceive it oneself. Neither rising nor sinking, one does not see the arising of phenomena; nor does one know the place of cessation; the fault is neither there nor not there. The various obstacles that are spoken of are all aspects of firm attachment, thinking that they are not caused by that state of stability; this is not a wise saying. Arising and creating various faults, one is bound by various causes and conditions; being able to apply various antidotes, the various subtle realms will appear again. Not respecting those who should be respected, nor abandoning arrogance; one hides and covers up one's faults, not speaking to those who are wise. I think my years are already declining, and I have been abandoned by the masses, perhaps I will lose benefits and offerings, causing me to generate suffering and affliction. The mind often harbors sorrow and fear, deeply worried and sighing for a long time; when I am about to die in the future, what plans should I make? Hiding faults, the mind is sorrowful and afflicted, bound by foolish delusion; giving rise to
自生罪累， 失大功德海。 味著現法樂， 貪餐黠無慧， 棄捨後世果， 興此諸過惡。 如是諸住縛， 所起各各異； 修行無怯劣， 能治所應治。 怯劣無方便， 自謂無由進； 是則甚難拔， 如象溺深泥。 如是甚難拔， 懈怠心所欺； 長夜沒住泥， 熱迫而趣死。 業行煩惱報， 為此三障覆； 無智無勢起， 永為住所沒。 久遠積癡冥， 業行諸煩惱， 繫縛斯等類， 迷亂不自在。 習近諸過惡， 遠離善功德， 令其意匆擾， 如箭旋虛空。 蛇毒盛充滿， 蝮蝎惡龍處， 巨海深無底， 無澤大火聚； 盲人近彼游， 闇往而不見， 修行住所縛， 其過亦如是。 住過多無量， 升進德亦然； 如海無涯底， 是深不可量。 世間無知障， 真實慧為燈； 持燈無放逸， 彼明終不滅。 善說住分過， 縛諸無黠者； 決定知境界， 究竟非我分。 種種過所縛， 是縛非一相； 當知業眾緣， 唯佛能覺了。
修行方便道升進分第五
比丘安般念， 功德住升進， 能令智慧增， 我今次第說。 功德住已進， 進復功德住， 是故說修行，
【現代漢語翻譯】 現代漢語譯本 自生的罪業積累，喪失了巨大的功德之海。 沉迷於眼前的快樂，貪圖享受而缺乏智慧， 拋棄了來世的善果，從而造作各種罪惡。 像這樣的各種執著束縛，所產生的後果各不相同； 修行人不應怯懦退縮，要能對治所應去除的煩惱。 怯懦退縮而沒有方便法門，自認為無法進步； 這樣就很難解脫，如同大象陷入深深的泥潭。 像這樣很難解脫，被懈怠之心所欺騙； 長夜沉沒在執著的泥潭中，被熱惱逼迫而走向死亡。 業行、煩惱和果報，被這三重障礙所覆蓋； 沒有智慧，沒有力量奮起，永遠被住所（指對某種境界或狀態的執著）所吞沒。 長久以來積累的愚癡黑暗，以及業行和各種煩惱， 束縛著這些眾生，使他們迷惑顛倒，不得自在。 習慣於親近各種過惡，遠離善良的功德， 使他們的心意紛亂不安，如同箭在空中旋轉。 如同充滿蛇毒的地方，有毒蛇、蝎子和惡龍出沒， 又如巨大的海洋深不見底，又如沒有水的巨大火堆； 盲人靠近那裡遊蕩，在黑暗中行走而看不見危險， 修行人被住所束縛，其過患也是如此。 住所的種類繁多，數量無量，升進的功德也是如此； 如同大海沒有邊際，深不可測。 世間的無知是障礙，真實的智慧是明燈； 手持明燈而不放逸，那光明終究不會熄滅。 善於講述住所的過患，束縛著那些沒有智慧的人； 要明確地知道境界，最終都不是『我』（指恒常不變的自我）的所有。 被種種過患所束縛，這種束縛不是單一的形態； 應當知道這是業力眾緣和合的結果，只有佛陀才能完全覺悟。
修行方便道升進分第五
比丘修習安般念（Anapanasati，即觀呼吸念），功德和住所都能得到提升， 能夠使智慧增長，我現在依次解說。 功德住所已經提升，提升之後又得到功德住所， 所以才說要修行。
【English Translation】 English version Self-generated sins accumulate, losing the great ocean of merit. Attached to the pleasures of the present, greedily indulging without wisdom, Abandoning the fruits of the future life, thus creating various evils. Such are the various attachments that bind, each arising with different consequences; Practitioners should not be timid or weak, but able to cure what should be cured. Timidity and lack of skillful means, thinking there is no way to advance; This is very difficult to escape, like an elephant drowning in deep mud. Like this, it is very difficult to escape, deceived by a lazy mind; Sinking in the mud of attachment for a long night, driven by heat and approaching death. Karma, actions, afflictions, and retribution, are covered by these three obstacles; Without wisdom, without the strength to rise, forever submerged by the dwelling (referring to attachment to a certain state or realm). Long accumulated ignorance and darkness, along with karma, actions, and various afflictions, Bind these beings, causing them to be confused and disoriented, without freedom. Accustomed to approaching various evils, distancing themselves from virtuous merits, Causing their minds to be disturbed and restless, like an arrow spinning in the void. Like a place filled with snake venom, where venomous snakes, scorpions, and evil dragons dwell, Or like a vast ocean, deep and bottomless, or like a great fire pit without water; Blind people wander near there, walking in darkness without seeing the danger, The faults of practitioners bound by dwelling are also like this. The types of dwellings are numerous and immeasurable, and so are the merits of advancement; Like the ocean without boundaries, deep and immeasurable. Worldly ignorance is an obstacle, true wisdom is a lamp; Holding the lamp without negligence, that light will never be extinguished. Skillfully speaking of the faults of dwelling, binding those without wisdom; Clearly knowing the realm, ultimately not belonging to 'me' (referring to a permanent, unchanging self). Bound by various faults, this binding is not of a single form; It should be known that this is the result of the aggregation of karmic conditions, only the Buddha can fully awaken to it.
The Fifth Section on the Advancement of the Path of Skillful Practice
Bhikkhus practicing Anapanasati (mindfulness of breathing), both merit and dwelling can be advanced, Able to increase wisdom, I will now explain in order. The merit dwelling has already advanced, after advancing, one obtains merit dwelling again, Therefore, it is said to practice.
功德住升進。 修行于鼻端， 繫心令堅住， 專念諦思惟， 正觀依風相。 入息與出息， 繫心隨憶念； 憶念若不忘， 是初功德住。 彼功德住已， 復起方便求， 更求功德時， 住則生升進。 升進等起時， 亦生功德住， 是名住已進， 進已功德住。 善解安般相， 功德及諸過， 息輕重冷暖， 軟粗與澀滑。 阿那攝般那， 是攝持諸根， 于彼所緣境， 攝之令寂止； 外散心數法， 攝還義亦然， 持風來入內， 是故說阿那， 心轉于所緣， 止令不復轉， 心於所緣起， 亦複製令滅。 修行觀若增， 制之令從止； 修行若止增， 起之令從觀。 見增則以觸， 觸增則以見， 得證與智證， 二增俱相攝。 修行緣不寂， 意寂止攝來， 身中清涼起， 滅除諸熱惱。 掉踴不靜心， 攝之令寂止， 勤方便迴轉， 其身悉充滿。 長養四大種， 當知從息起； 是種復增益， 行者報四大。 阿那力能起， 寂止善法分； 我所大惡刺， 亦能拔令出。 息短而漸滅， 修行心安靜， 是故佛世尊， 說名為阿那。 複次般那相， 是今
【現代漢語翻譯】 現代漢語譯本 功德的安住帶來提升和進步。 修行者專注于鼻端，使心念堅定地安住於此， 專心致志地思惟，以正確的觀察方式依循風的特性。 入息和出息，都要用心去隨順和憶念； 如果憶念不忘失，這就是最初的功德安住。 在功德安住之後，進一步發起方便之行， 當更進一步尋求功德時，安住的狀態就會產生提升和進步。 當提升和進步等同升起時，也會產生功德的安住， 這被稱為安住之後再進步，進步之後再功德安住。 善於理解安般（Ānāpāna）的各種特性，功德以及各種過失， 氣息的輕重、冷暖，以及柔軟、粗糙與澀滑。 阿那（Āna）和般那（Āpāna），是攝持諸根的方法， 對於所緣的境界，攝持它們使其寂靜止息； 對外散亂的心和心所法，攝持返回的意義也是如此， 將風帶入體內，因此稱為阿那（Āna）， 使心轉向所緣的境界，使其停止不再轉移， 心在所緣上生起，也同樣要制伏使其滅除。 如果修行觀的力量增強，就控制它使其轉向止； 如果修行止的力量增強，就發起它使其轉向觀。 如果見的力量增強，就用觸來調和，如果觸的力量增強，就用見來調和， 證得的智慧和實證的智慧，這兩種力量增強時要互相攝持。 如果修行所緣的境界不清凈，就用意念的寂靜止息來攝持， 身體中的清涼生起，從而滅除各種熱惱。 對於掉舉和躁動不安的心，攝持它使其寂靜止息， 勤奮地運用方便之法來回運轉，使身體完全充滿。 長養四大種（catasso mahābhūtāni），應當知道是從氣息生起； 這四大種進一步增長，修行者以此來回報四大。 阿那（Āna）的力量能夠生起，寂靜止息的善法部分； 我所（attā）這個巨大的惡刺，也能夠拔除使之脫離。 氣息短促而逐漸消滅，修行者的心安靜下來， 因此佛世尊（Buddha）說這名為阿那（Āna）。 再次，般那（Āpāna）的特性，就是現在
【English Translation】 English version The abiding of merit leads to elevation and progress. The practitioner focuses on the tip of the nose, making the mind firmly abide there, Concentrating and contemplating, observing correctly according to the characteristics of the wind. In-breath and out-breath, both should be followed and remembered with the mind; If mindfulness is not forgotten, this is the initial abiding of merit. After the abiding of merit, further initiate skillful means, When seeking further merit, the state of abiding will produce elevation and progress. When elevation and progress arise equally, the abiding of merit will also arise, This is called progressing after abiding, and the abiding of merit after progressing. Be skilled in understanding the various characteristics of Ānāpāna (mindfulness of breathing), merits, and various faults, The lightness, heaviness, warmth, and coolness of the breath, as well as softness, roughness, and smoothness. Āna (in-breath) and Āpāna (out-breath) are methods of restraining the senses, Towards the object of focus, restrain them to make them quiet and still; The meaning of restraining and returning the mind and mental factors that are scattered outwards is also the same, Bringing the wind into the body, therefore it is called Āna (in-breath), Turning the mind towards the object of focus, stopping it from transferring again, When the mind arises on the object of focus, it should also be subdued to make it cease. If the power of contemplation in practice increases, control it to turn it towards cessation; If the power of cessation in practice increases, initiate it to turn it towards contemplation. If the power of seeing increases, use touch to harmonize it; if the power of touch increases, use seeing to harmonize it, The wisdom attained and the wisdom of realization, when these two powers increase, they should restrain each other. If the object of focus in practice is not pure, use the stillness of the mind to restrain it, Coolness arises in the body, thereby eliminating various afflictions. For agitation and restlessness of the mind, restrain it to make it quiet and still, Diligently use skillful means to turn back and forth, making the body completely full. Nourishing the four great elements (catasso mahābhūtāni), it should be known that they arise from the breath; These four great elements further increase, the practitioner uses this to repay the four elements. The power of Āna (in-breath) can arise, the virtuous part of quiet cessation; The great thorn of 'self' (attā) can also be pulled out and removed. The breath is short and gradually disappears, the practitioner's mind becomes quiet, Therefore, the Buddha (Buddha) said this is called Āna (in-breath). Furthermore, the characteristic of Āpāna (out-breath) is now
當略說。 毛孔諸竅處， 先凈治息道， 前出名般那， 始由入風起。 修行出息時， 諸根隨所緣， 心心法俱順， 是亦說般那。 出息歸於滅， 乃入根本地； 正受及命終， 斯由捨出息。 修行出息滅， 次第阿那生， 滅盡三摩提， 第四禪亦然。 般那既已滅， 次第阿那生， 阿那時悕望， 說阿世婆娑。 我觀彼死者， 定無有是相； 彼息更生者， 觀有如是相， 毒淤泥火蛇， 此相似境界。 出息能攝意， 不令隨所緣； 猶如制象鉤， 名波世婆娑(出息有攝心義)。 舍除顛倒想， 成就真實想， 離自在及常， 唯為空行聚。 本無所從來， 去亦無所至； 去來不可得， 亦不須臾住。 慧智明見此， 離諸知作者； 出息無作者， 見則墮顛倒。 出息已過去， 彼則不可見； 命斷諸息滅， 過去亦復然。 安般諸功德， 出息與入息， 眾物及字義， 我已略說竟。 是種增故說， 未曾相離用， 若為覺想亂， 當習安般念。 已能應于數， 則除內貪著； 于數若隨順， 是則離不順。 志在無亂境， 能攝諸亂想， 先數從一起，
【現代漢語翻譯】 現代漢語譯本 當略作解釋。 毛孔和所有竅穴處，首先要凈化和調整呼吸的通道， 呼氣時稱為般那（Prana），最初由吸入的氣息開始。 修行呼氣的時候，各種感官跟隨它們各自的所緣境， 心和心所法都順應，這也稱為般那（Prana）。 呼氣最終歸於止滅，然後進入根本地； 進入正受和生命終結，都是因為捨棄了呼氣。 修行呼氣的止滅，依次是阿那（ana）的生起， 滅盡三摩提（Samadhi），第四禪也是這樣。 般那（Prana）既然已經止滅，依次是阿那（ana）的生起， 阿那（ana）時產生希望，這稱為阿世婆娑（avasavas）。 我觀察那些死去的人，一定沒有這些（呼吸）的跡象； 他們氣息重新產生時，觀察到有這樣的跡象， 如同毒藥、淤泥和火蛇，這些都是相似的境界。 呼氣能夠攝持意念，不讓它跟隨所緣境； 就像用鉤子控制大象一樣，這稱為波世婆娑（vasavas）（呼氣有攝心的含義）。 捨棄顛倒的妄想，成就真實的觀想， 遠離自在和常恒的觀念，只看到空性的運作和聚合。 本來沒有從哪裡來，去也沒有到哪裡去； 去和來都不可得，也不須臾停留。 用智慧明晰地看到這些，就能遠離各種知者和作者的觀念； 呼氣沒有作者，如果認為有作者，就墮入了顛倒。 呼氣已經過去，它就不可見； 生命斷絕，各種氣息止滅，過去的氣息也是這樣。 安般（Anapana）的各種功德，包括呼氣和吸氣， 眾多的事物和字義，我已經簡略地說完了。 這是因為種子增長的緣故而說，它們未曾分離地運作， 如果因為覺想而散亂，應當修習安般念（Anapana-smriti）。 已經能夠適應數息，就能去除內在的貪著； 如果對數息能夠隨順，就能遠離不隨順。 心志專注于沒有散亂的境界，能夠攝持各種散亂的想法， 首先從一數起，
【English Translation】 English version A brief explanation should be given. In all the pores and orifices, first purify and regulate the channels of breath, The exhalation is called Prana (般那), initially arising from the inhaled breath. When practicing exhalation, the various senses follow their respective objects, The mind and mental factors are in accordance, this is also called Prana (般那). The exhalation ultimately returns to cessation, then enters the fundamental ground; Entering into correct reception (Samadhi) and the end of life, both are due to abandoning exhalation. Practicing the cessation of exhalation, sequentially arises ana (阿那), The cessation Samadhi, and the fourth Dhyana (禪) are also like this. Since Prana (般那) has ceased, sequentially arises ana (阿那), When ana (阿那) arises, hope is produced, this is called avasavas (阿世婆娑). I observe those who have died, they certainly do not have these signs (of breath); When their breath is reborn, it is observed that there are such signs, Like poison, mud, and fire snakes, these are similar states. Exhalation can hold the mind, not letting it follow its objects; Just like controlling an elephant with a hook, this is called vasavas (波世婆娑) (exhalation has the meaning of holding the mind). Abandoning inverted thoughts, accomplishing true contemplation, Away from the notions of self-existence and permanence, only seeing the operation and aggregation of emptiness. Originally not coming from anywhere, going nowhere; Going and coming are both unattainable, and it does not stay for even a moment. Seeing these clearly with wisdom, one can be free from the notions of knowers and doers; Exhalation has no doer, if one thinks there is a doer, one falls into inversion. Exhalation has already passed, it is not visible; Life is cut off, all breaths cease, the past breath is also like this. The various merits of Anapana (安般), including exhalation and inhalation, The many things and meanings of the words, I have briefly explained. This is said because of the growth of the seed, they have never operated separately, If disturbed by thoughts, one should practice Anapana-smriti (安般念). Having been able to adapt to counting breaths, one can remove inner attachment; If one can follow the counting of breaths, one can be free from non-compliance. The mind is focused on a state without disturbance, able to hold various scattered thoughts, First count from one,
如是乃至十。 修行順此數， 便得功德住， 已得功德住， 則能求升進， 滅一切亂覺， 佛說增上故(數門竟)。 數能滅一切， 覺佛但言滅； 一切不死者， 以增上故也。 內外出入息， 去則心影隨， 決定善觀察， 順是趣涅槃。 修行出入息， 隨到所起處(出入息所起處同在臍)， 如是知升進， 能離外貪著(隨門竟)。 安止極風處(極上下風際)， 三摩提等起， 三昧既已起， 便得功德住(止門竟)。 修行正住已， 種種觀察風， 先觀于本處， 謂風所從起。 此處為云那， 為一為二耶？ 冷暖悉觀察， 八種如前說。 為總觀諸大？ 唯在一種耶？ 觀時悉俱有， 以一增上說。 修行觀風大， 造色從彼生， 唯心與心法， 依彼造色起； 非彼造色已， 而復有種大。 諸有入出息， 是風名依種， 報風及長養， 是為三種風。 或說入在前， 出者在於后； 或說出在前， 入者在於后， 皆有因緣故， 彼作如是說。 如其真實義， 慧者乃決定。 于臍處所起， 凈治毛孔道(此報風開毛孔故名出，非出外)； 由此風義故， 彼說
【現代漢語翻譯】 現代漢語譯本 像這樣乃至到十。 修行遵循這個數字，便能獲得功德的安住， 已經獲得功德的安住，就能尋求提升進步， 滅除一切混亂的覺知，佛陀是這樣說的，因為增上的緣故（數門結束）。 數能滅除一切，覺悟的佛陀只是說滅除； 一切不死者，是因為增上的緣故。 內在的、外在的、進入的、出去的呼吸，氣息離開時心就像影子一樣跟隨， 決定地善於觀察，順著這個方向就能趣向涅槃。 修行出入息，跟隨到達氣息所生起的地方（出入息所生起的地方都在臍部）， 像這樣知道提升進步，就能遠離外在的貪著（隨門結束）。 安止在風的極點處（極上下的風的邊緣）， 三摩提（Samadhi，禪定）等由此生起，三昧（Samadhi，正定）既然已經生起， 便能獲得功德的安住（止門結束）。修行正住之後， 種種地觀察風，先觀察它的根本之處， 就是風所從生起的地方。這個地方是云那（不知道含義）， 是一個還是兩個呢？冷暖都要詳細觀察， 八種（風的性質）如前面所說。是總的觀察諸大（四大元素）？ 還是隻在一種（風大）上觀察呢？觀察時全部都有， 因為以一種（風大）增上的緣故這樣說。修行觀察風大， 造色（Rupa，色法）從那裡生起，只有心和心法， 依靠那個造色而生起；不是那個造色已經存在， 然後才又有種大（地水火風四大）。 所有進入和出去的呼吸，這種風稱為依種， 報風和長養風，這就是三種風。 或者說進入的呼吸在前，出去的呼吸在後； 或者說出去的呼吸在前，進入的呼吸在後， 都有因緣的緣故，他們這樣說。 如其真實的意義，有智慧的人才能決定。 在臍部這個地方生起，清凈治理毛孔的通道（這個報風打開毛孔所以稱為出，不是出去到外面）； 因為這個風的意義，他們這樣說。
【English Translation】 English version Thus, even up to ten. Cultivating in accordance with this number, one attains the abode of merit, Having attained the abode of merit, one can then seek advancement, Extinguishing all confused perceptions, the Buddha said so, because of the augmentation (end of the number gate). Number can extinguish all, the enlightened Buddha only speaks of extinguishing; All those who are undying, it is because of augmentation. Internal, external, entering, exiting breaths, when the breath leaves, the mind follows like a shadow, Decisively and skillfully observe, following this direction leads to Nirvana. Cultivating entering and exiting breaths, follow to the place where the breath arises (the place where entering and exiting breaths arise is in the navel), Knowing advancement in this way, one can be free from external attachments (end of the following gate). Resting at the extreme point of the wind (the edge of the wind at the extreme top and bottom), Samadhi (Samadhi) and others arise from this, since Samadhi (Samadhi) has already arisen, One can attain the abode of merit (end of the resting gate). Having cultivated right abiding, Observe the wind in various ways, first observe its root place, Which is the place from which the wind arises. This place is claud (meaning unknown), Is it one or two? Observe the cold and warmth in detail, The eight kinds (of wind's nature) are as previously described. Is it a general observation of the great elements (the four great elements)? Or is it only observing on one kind (wind element)? When observing, all are present, Because it is said with one kind (wind element) being augmented. Cultivating the observation of the wind element, Form (Rupa) arises from there, only the mind and mental factors, Rely on that form to arise; it is not that form already exists, And then there is another great element (the four great elements of earth, water, fire, and wind). All entering and exiting breaths, this wind is called the dependent seed, The wind of retribution and the wind of nourishment, these are the three kinds of wind. Or it is said that the entering breath is in the front, and the exiting breath is in the back; Or it is said that the exiting breath is in the front, and the entering breath is in the back, All have causes and conditions, they say it like this. As for its true meaning, the wise can decide. Arising in the place of the navel, purify and manage the path of the pores (this retribution wind opens the pores, so it is called exiting, not exiting to the outside); Because of the meaning of this wind, they say so.
出在前。 毛孔已開凈， 入者則在前； 如人初生時， 阿那入故起。 息風最先出， 是故說波那(此是真實義)； 息風諸種大， 割截不生苦。 當知彼非受， 謂受則不然。 以彼修行者， 不患諸斷逼； 是故出入息， 于身復非受。 識命若斷時， 息則不迴轉； 是則眾生數， 必由命根起。 息則是身行， 世尊之所說； 亦名根本依， 眾生所由轉。 是息既已滅， 命則無所依； 以能持命根， 故說眾生數。 阿那般那念， 緣風為境界； 雖曰正思惟， 而非真實行。 一切所修觀， 彼悉緣風起； 于觀有差別， 次第今當說。 阿那般那念， 分別有三種： 所謂從聞起， 思慧與修慧。 於是安般念， 比丘聞慧生， 一切時悉受， 名字為境界。 境界出入息， 正念思慧生； 當知彼緣名， 時或復緣義。 阿那般那念， 所起修禪慧， 悉已舍名觀， 唯緣諸法義。 當知近境界， 無有種種異， 亦非相續緣， 說是等智行。 謂是安般念， 無癡智慧性； 亦名為舍性， 是則佛所說。 當知是慧性、 舍根共俱生。 若使是舍性，
【現代漢語翻譯】 現代漢語譯本 出在前。 毛孔已經打開乾淨，進入的氣息就在前面； 如同人剛出生的時候，呼氣（阿那，Ānà）隨著吸氣進入而開始。 呼出的氣息最先出來，所以說它是波那（Bō nà，Prāṇa，此是真實義）； 呼出的氣息是諸種元素之大，即使被割截也不會產生痛苦。 應當知道它不是感受，如果說是感受那就錯了。 因為修行者，不會被各種斷滅的逼迫所困擾； 所以出入息，對於身體來說也不是感受。 如果生命的意識斷絕時，氣息就不會再回轉； 這就是眾生的存在，必定由命根所產生。 氣息就是身體的活動，這是世尊所說的； 也叫做根本的依靠，是眾生所依賴運轉的。 這氣息既然已經滅盡，生命就沒有所依靠； 因為它能夠維持命根，所以說是眾生的存在。 阿那般那念（Ānāpānasati，Anapanasati，入出息念），以氣息為境界； 雖然說是正思惟，但並非真實的修行。 一切所修的觀想，都以氣息為緣而生起； 對於觀想有差別，次第現在應當說。 阿那般那念（Ānāpānasati，Anapanasati，入出息念），分別有三種： 所謂從聽聞而生起，思慧和修慧。 於是安般念（Ānāpānasati，Anapanasati，入出息念），比丘通過聽聞而生慧， 一切時都接受，以名字為境界。 境界是出入息，正念的思慧生起； 應當知道它緣于名相，有時也緣于義理。 阿那般那念（Ānāpānasati，Anapanasati，入出息念），所生起的修禪智慧， 全部捨棄了名相的觀想，只緣于諸法的義理。 應當知道接近境界，沒有種種的差異， 也不是相續的緣起，這叫做等智的修行。 所說的安般念（Ānāpānasati，Anapanasati，入出息念），是無癡的智慧本性； 也叫做捨棄的本性，這是佛所說的。 應當知道這智慧的本性，與舍根共同生起。 如果這捨棄的本性
【English Translation】 English version The outgoing breath comes first. When the pores are already open and clean, the entering breath is in front; Like when a person is first born, expiration (Ānà) arises as inhalation enters. The outgoing breath comes out first, therefore it is called Prāṇa (this is the true meaning); The outgoing breath is the greatest of all elements, even if cut, it does not produce suffering. It should be known that it is not a feeling; if it is said to be a feeling, then it is not so. Because the practitioner is not troubled by the oppression of various annihilations; Therefore, the outgoing and incoming breaths are not feelings for the body. If the consciousness of life is cut off, the breath will not return; This is the existence of sentient beings, which must arise from the root of life. Breath is the activity of the body, as the World Honored One said; It is also called the fundamental reliance, which sentient beings depend on to function. Since this breath has been extinguished, life has nothing to rely on; Because it can maintain the root of life, it is said to be the existence of sentient beings. Ānāpānasati (Mindfulness of breathing), takes breath as its object; Although it is called right thinking, it is not true practice. All the contemplations that are practiced arise from the condition of breath; There are differences in contemplation, and the order should now be explained. Ānāpānasati (Mindfulness of breathing), is divided into three types: So-called arising from hearing, reflective wisdom, and cultivation wisdom. Therefore, in Ānāpānasati (Mindfulness of breathing), a Bhikṣu generates wisdom through hearing, Accepting it at all times, taking names as the object. The object is the outgoing and incoming breath, and the reflective wisdom of right mindfulness arises; It should be known that it is conditioned by names, and sometimes by meanings. Ānāpānasati (Mindfulness of breathing), the meditative wisdom that arises, Completely abandons the contemplation of names, and only conditions on the meaning of all dharmas. It should be known that approaching the object, there are no various differences, Nor is it a continuous arising, this is called the practice of equal wisdom. What is called Ānāpānasati (Mindfulness of breathing), is the nature of wisdom without ignorance; It is also called the nature of renunciation, this is what the Buddha said. It should be known that this nature of wisdom arises together with the root of renunciation. If this nature of renunciation
則與余共起。 欲色二有系， 無色無身依。 非彼最後禪， 身密無息故。 或謂根本地， 亦復是眷屬。 說言唯眷屬， 非是根本地。 欲使彼舍性， 在於根本地； 阿那般那念， 應當在八地。 所言唯眷屬， 如是說舍根， 知彼安般念， 唯在於五地。 此定在五地， 依是處迴轉； 欲中間未至， 及后二眷屬， 最上頂四禪。 彼雖有舍根， 無有于彼身， 凈治毛孔道。 第四及眷屬， 彼中說二種： 報生與長養， 唯無有依風。 出息與入息， 是風名為依； 以身極厚密， 無依說二種。 佛說出入息， 四禪正受刺； 亦言咽喉處， 明知有所說， 是彼方便故， 亦以禪義攝。 出息與入息， 彼處定無有， 修行觀出息， 上際第四禪。 已極風境界， 于彼正憶念： 云何我是心？ 于緣究竟未？ 或復更于上， 少進重觀察； 或即于彼住， 不作余方便。 修行如是觀， 則能除疑惑。 修行極風際， 是處善觀察， 當知如是心， 則名除疑觀(觀門竟)。 于上觀察已， 依風還止住； 觀察所應已， 復起余所修。 若彼觀風心，
【現代漢語翻譯】 現代漢語譯本： 那麼就和我一起開始吧。 在欲界和色界這兩種『有』（bhava）的束縛中，沒有色界和無色界的身體可以依賴。 這不是最後的禪定（dhyana），因為身體的細微之處沒有停止。 或者有人說根本地（mūla-bhūmi），也是眷屬地（parivāra）。 如果說只有眷屬地，那就不是根本地。 如果想讓舍性（upekṣā）存在於根本地；那麼安那般那念（ānāpānasmṛti，入出息念）就應該在第八地。 如果說只有眷屬地，像這樣說舍根（upekṣā-indriya），要知道安般念（ānāpāna-smṛti）只存在於第五地。 這個禪定在第五地，依靠這個地方迴轉；欲界、中間禪（dhyāna-antarika）、未至定（anāgamya），以及後面的兩個眷屬地，最上的是頂禪（agra-dhyāna）和第四禪（caturtha-dhyāna）。他們雖然有舍根，但是沒有在他們的身體上，凈化毛孔的通道。 第四禪和眷屬地中，那裡說了兩種：報生（pratisaṃdhi-utpāda）和長養（āhāra），唯獨沒有依賴風（vāyu）。 出息（ucchvāsa）和入息（niḥśvāsa），這種風被稱為依賴；因為身體極其厚密，沒有依賴所以說了兩種。 佛說出入息（ucchvāsa-niḥśvāsa），是第四禪正受（samyak-pratisaṃvedanā）的刺；也說在咽喉處，明顯知道有所說，這是爲了方便的緣故，也用禪定的意義來攝取。 出息和入息，那個地方一定沒有，修行觀察出息，最上到達第四禪。 已經到達風的境界，在那裡正確地憶念：我這個心是怎麼樣的？對於所緣（ālambana）究竟了嗎？ 或者再往上，稍微前進重新觀察；或者就在那裡住，不作其他的方便。 修行像這樣觀察，就能去除疑惑。 修行到達風的邊際，在這個地方好好地觀察，應當知道這樣的心，就叫做除疑觀（nirvicikitsa-anupaśyanā）。（觀門結束） 在上觀察之後，依靠風還停止住；觀察所應該觀察的之後，又開始修其他的。 如果那個觀風的心，
【English Translation】 English version: Then begin together with me. Bound by the two 'bhava' (existence) of the desire realm and the form realm, there is no body in the formless realm and the form realm to rely on. This is not the final dhyana (meditation), because the subtle aspects of the body have not ceased. Or some say that the mūla-bhūmi (fundamental ground) is also a parivāra (retinue). If it is said that there is only the retinue ground, then it is not the fundamental ground. If you want upekṣā (equanimity) to be in the fundamental ground; then ānāpānasmṛti (mindfulness of breathing) should be in the eighth ground. If it is said that there is only the retinue, like saying the upekṣā-indriya (faculty of equanimity), know that ānāpāna-smṛti (mindfulness of breathing) only exists in the fifth ground. This samādhi (concentration) is in the fifth ground, relying on this place to revolve; the desire realm, dhyāna-antarika (intermediate meditation), anāgamya (unobtained), and the two retinue grounds after that, the highest are agra-dhyāna (supreme meditation) and caturtha-dhyāna (fourth dhyana). Although they have upekṣā-indriya, there is no purification of the pores on their bodies. In the fourth dhyana and the retinue, two types are mentioned there: pratisaṃdhi-utpāda (rebirth) and āhāra (nourishment), but there is no reliance on vāyu (wind). The ucchvāsa (exhalation) and niḥśvāsa (inhalation), this wind is called reliance; because the body is extremely dense, there is no reliance, so two types are mentioned. The Buddha said that ucchvāsa-niḥśvāsa (exhalation and inhalation) are the thorns of samyak-pratisaṃvedanā (right perception) in the fourth dhyana; it is also said to be in the throat, clearly knowing that something is said, this is for the sake of convenience, and it is also included in the meaning of dhyana. Exhalation and inhalation, there is definitely none in that place, practice observing exhalation, reaching the fourth dhyana at the highest. Having reached the realm of wind, correctly remember there: What is my mind like? Is it ultimate for the ālambana (object of focus)? Or further up, advance slightly and observe again; or just stay there, without making other efforts. Practicing observation like this can remove doubts. Practicing reaching the edge of the wind, observing well in this place, you should know that such a mind is called nirvicikitsa-anupaśyanā (observation that removes doubt). (End of the observation section) After observing above, rely on the wind and stop; after observing what should be observed, start practicing other things. If that mind observing the wind,
于還善決定； 是說修行者， 迴轉巧方便。 如人游聚落， 所作訖已歸； 修行如是觀， 喜樂遂增長。 已舍入息念， 安處出息緣； 亦捨出息念， 安處入息緣。 于數已究竟， 息去亦隨去。 如是一切種， 亦名為迴轉。 觀察所應相， 相相而回轉； 種種眾事觀， 次第轉亦然。 善於迴轉者， 說此迴轉義， 當知是迴轉， 修行智慧處。 從彼方便起， 勝道現在前， 聞慧念已度， 次第思慧生。 已舍欲界行， 然後入修慧； 是悉名迴轉， 世尊之所說。 從彼未至地， 次第入初禪， 乃至第三禪， 其轉亦如是。 第四禪眷屬， 若彼有風者， 是亦應迴轉， 入于根本地。 從彼起巧便， 次第住起緣； 入出與優波， 此六悉迴轉。 舍共方便地， 共地現在前； 舍共方便地， 不共現在前； 舍不共方便， 不共現在前。 緣相方便地， 展轉究竟地， 是名上回轉， 明智所稱說。
(聖人、凡夫共有法，名為共地。從緣至緣，名為轉諸相。諸方便、諸地次第轉，亦如是也。)
如我智方便， 已說迴轉義； 無垢清凈念， 今當次
【現代漢語翻譯】 現代漢語譯本 于善的決斷中； 這是說修行之人，善於運用巧妙的方便法門。 就像有人去村落遊玩，事情做完后就返回； 修行也應如此觀照，喜悅和快樂就會增長。 已經捨棄了對入息的專注，安住于出息的因緣； 也捨棄了對出息的專注，安住于入息的因緣。 對於數息已經究竟，氣息的呼出也隨之而去。 像這樣的一切方法，也叫做迴轉。 觀察所應觀察的現象，在各種現象之間迴轉； 觀察種種眾多的事物，次第的轉變也是如此。 善於運用迴轉的人，宣說這回轉的意義， 應當知道這就是迴轉，是修行智慧的所在。 從這些方便法門生起，殊勝的道路現在眼前， 聞慧和念已超越，次第生起思慧。 已經捨棄了欲界的行為，然後進入修慧； 這些都叫做迴轉，是世尊（Bhagavan）所說的。 從那未至定（Upacarasamadhi）開始，次第進入初禪（Prathamadhyana）， 乃至第三禪（Tritiyadhyana），其轉變也是這樣。 第四禪（Caturthadhyana）的眷屬，如果那裡有風的存在， 這也應該回轉，進入根本地。 從那裡生起巧妙的方便，次第安住于生起的因緣； 入、出和優波（Upa），這六種都屬於迴轉。 捨棄共方便地，共地現在眼前； 捨棄共方便地，不共地現在眼前； 捨棄不共方便，不共地現在眼前。 緣相方便地，展轉究竟地， 這叫做上回轉，是明智之人所稱讚宣說的。
（聖人、凡夫共同擁有的法，叫做共地。從緣到緣，叫做轉諸相。各種方便、各種地次第轉變，也是這樣。）
就像我的智慧和方便，已經宣說了迴轉的意義； 無垢清凈的念，現在將要繼續宣說。
【English Translation】 English version In the good determination; This is to say that the practitioner is skilled in using skillful expedient means. Just like a person who goes to a village to play, and returns after finishing things; The practice should be observed in this way, and joy and happiness will increase. Having abandoned the focus on the incoming breath, abide in the conditions of the outgoing breath; Also abandon the focus on the outgoing breath, and abide in the conditions of the incoming breath. For the counting that has been completed, the breath goes out as it goes out. All such methods are also called turning. Observe the phenomena that should be observed, turning among various phenomena; Observing various numerous things, the sequential transformation is also like this. Those who are good at using turning, explain the meaning of this turning, It should be known that this is turning, the place where wisdom is practiced. Arising from these expedient means, the supreme path is now before you, Hearing-wisdom and mindfulness have been transcended, and sequential thinking-wisdom arises. Having abandoned the actions of the desire realm, then enter cultivation-wisdom; These are all called turning, as spoken by the Bhagavan (World Honored One). Starting from that Upacarasamadhi (access concentration), sequentially enter Prathamadhyana (first dhyana), Even to Tritiyadhyana (third dhyana), its transformation is also like this. The retinue of Caturthadhyana (fourth dhyana), if there is wind there, This should also turn, entering the fundamental ground. Arising from there with skillful means, sequentially abide in the conditions of arising; In, out, and Upa, these six all belong to turning. Abandoning the common expedient ground, the common ground is now before you; Abandoning the common expedient ground, the uncommon ground is now before you; Abandoning the uncommon expedient, the uncommon ground is now before you. The ground of expedient means of conditioned appearances, the ground of complete transformation, This is called the upper turning, which is praised and spoken by the wise.
(The Dharma shared by sages and ordinary people is called the common ground. Going from condition to condition is called transforming all appearances. The sequential transformation of various expedient means and various grounds is also like this.)
Just like my wisdom and expedient means, I have already explained the meaning of turning; The stainless and pure thought, I will now continue to explain.
第說。 如令彼修行， 須臾抑止蓋， 是則為清凈， 不凈非所應。 若已成就數， 能捨內貪著， 此義應當知， 慧者觀清凈。 隨順已成就， 能捨外貪著， 如是正思惟， 智者念清凈。 比丘心已住， 不為亂所亂， 如是不動念， 修行智清凈。 若已於風際， 觀察離疑惑， 不復更求息， 是則為清凈。 念地悉已竟， 所依諸過惡， 不為則清凈， 是說須臾頃。 阿那般那念， 方便道所攝； 功德住升進， 是義我已說。
方便升進第五竟。
修行勝道升進分第六
功德住升進， 及余方便攝， 修行一切地， 共地不共地。 功德住升進， 彼依勝道起， 種種相行義， 今當說善聽。 挮揥既已起(心住處名)， 修行心愛樂； 如是愛樂心， 巧便功德住。 慧者善方便， 起意勤修行， 如其功德住， 是則巧方便。 將入微妙境， 勿隨流注想， 慧者攝心住， 如應善受持。 所住妙功德， 澄凈無垢濁， 具足無減少， 清凈安隱住。 淳一普鮮明， 凝定而不動； 是緣由感有， 時過復歸無。 色相次第起， 種種眾相生；
【現代漢語翻譯】 現代漢語譯本： 世尊開示說： 如果讓修行者，短暫地抑制五蓋（Nīvaraṇa，貪慾、嗔恚、睡眠、掉舉惡作、疑），那麼這就是清凈，不清凈是不應該的。 如果已經成就了禪定，能夠捨棄內心的貪著，這個道理應當明白，有智慧的人觀察清凈。 隨順禪定已經成就，能夠捨棄外在的貪著，像這樣正確地思維，智者憶念清凈。 比丘的心已經安住，不被散亂所擾亂，像這樣不動搖地憶念，修行智慧的清凈。 如果對於風的邊際（呼吸的終點）觀察透徹，遠離疑惑，不再尋求其他的止息方法，這就是清凈。 憶念地界（Paṭhavī-dhātu，地元素）完全結束，所依賴的各種過失和惡行，不再去做就是清凈，這是說短暫的時間。 阿那般那念（Ānāpānasati，入出息念）是方便道所包含的；功德安住並且提升進步，這個道理我已經說過了。 方便升進第五（方便升進第五）結束。 修行勝道升進分第六（修行勝道升進分第六） 功德安住並且提升進步，以及其他的方便法所包含的，修行一切地，包括共地和不共地。 功德安住並且提升進步，依靠殊勝的道路生起，種種的相、行、義，現在應當解說，好好地聽。 挮揥（Teṭī，心住處名）已經生起，修行內心愛樂；像這樣愛樂的心，巧妙地使功德安住。 有智慧的人善於運用方便法，發起意念勤奮地修行，像他的功德安住一樣，這就是巧妙的方便。 將要進入微妙的境界，不要隨著流動的念頭，有智慧的人攝持心安住，如理如實地接受和保持。 所安住的微妙功德，澄澈清凈沒有垢染，具足完滿沒有減少，清凈安穩地安住。 純一普遍而鮮明，凝定而不動搖；這是因緣所感而有，時間過去又迴歸于無。 色相次第生起，種種眾相產生；
【English Translation】 English version: The World-Honored One said: If you let the practitioner, briefly suppress the five hindrances (Nīvaraṇa, greed, hatred, sleepiness, restlessness and remorse, doubt), then this is purity, impurity is not appropriate. If one has already attained samadhi, and is able to abandon inner attachment, this principle should be understood, the wise observe purity. Following the accomplishment of samadhi, being able to abandon external attachments, thinking correctly in this way, the wise remember purity. If a Bhikkhu's (Buddhist monk) mind is already dwelling, not disturbed by confusion, remembering immovably like this, cultivating the purity of wisdom. If one thoroughly observes the edge of the wind (the end of the breath), and is free from doubt, no longer seeking other methods of cessation, this is purity. The recollection of the earth element (Paṭhavī-dhātu) is completely finished, the various faults and evil deeds that are relied upon, not doing them is purity, this is said to be a brief moment. Ānāpānasati (mindfulness of breathing) is included in the path of skillful means; merit dwells and progresses, this meaning I have already explained. The fifth of skillful means and progress (方便升進第五) ends. The sixth part of progress in the supreme path of practice (修行勝道升進分第六) Merit dwells and progresses, and is included in other skillful means, cultivating all grounds, including common and uncommon grounds. Merit dwells and progresses, relying on the supreme path to arise, the various characteristics, practices, and meanings, should now be explained, listen well. Teṭī (挮揥, name of the place where the mind dwells) has already arisen, cultivating the mind with love; a mind that loves like this, skillfully makes merit dwell. The wise are good at using skillful means, initiating thoughts and diligently cultivating, just like his merit dwells, this is a skillful means. When about to enter a subtle state, do not follow the flow of thoughts, the wise restrain the mind and dwell, accepting and maintaining it appropriately and truthfully. The subtle merit that dwells, is clear and pure without defilement, complete and without reduction, dwelling purely and peacefully. Pure, universal, and bright, solidified and unmoving; this is caused by conditions, and returns to nothingness when time passes. Material forms arise in sequence, various phenomena arise;
修行正思惟， 身心生喜樂。 於是功德住， 具足攝止觀； 既能起身樂， 心亦正安隱。 自地亦他地， 功德住升進， 是今當略說， 修行應分別。 修行三摩提， 巧便隨順念； 智者開慧眼， 說名為功德。 心足處安立， 說名功德住； 聖道修對治， 說名功德進。 對治諸聖行， 功德住升進； 隨地過噁心， 所起悉能除。 修行勤精進， 功德利增廣， 信戒聞舍慧， 無貪恚癡根， 欲精進慚愧， 除喜不放逸， 悅樂念定舍， 正智余善法， 如是一切種， 自地離諸垢。 其功德住立， 即隨地對治， 是由精進力， 助善長養心。 何于彼地中， 種數不攝受； 功德住升進， 自地以廣說。 自地善根力， 他地功德生， 修行最勝義， 此相今略說。 自地既增上， 余勝凈法生； 當知是功德， 他地而升進。 無量行方便， 一切諸度法， 種種對治相， 他地功德起。 謂于初念處， 三念兼已修； 暖來及頂忍， 世間第一法。 見道思惟道， 無學道亦修； 諸禪與神通， 無量無色定。 正法道品分， 究竟漏盡智； 背舍一
【現代漢語翻譯】 現代漢語譯本 修行正確的思考，能使身心產生喜悅和快樂。 因此，功德得以安住，圓滿具備止和觀的修行； 既能使身體產生快樂，心也能得到真正的安穩。 從自身所處的層次到其他層次，功德安住並不斷提升進步， 這些現在應當簡略地說，修行時應該加以分辨。 修行三摩提（Samadhi，禪定），巧妙地隨順正念； 有智慧的人開啟智慧之眼，這被稱為功德。 內心滿足並安住于當下，這被稱為功德住； 通過修習聖道來對治煩惱，這被稱為功德進。 對治各種聖潔的行為，是功德住的提升和進步； 隨順各個層次所產生的惡念，都能完全消除。 修行勤奮精進，功德利益得以增長和擴大， 包括信心、戒律、聞法、佈施和智慧，以及無貪、無嗔、無癡的根本， 還有慾望、精進、慚愧，去除喜好和不放逸， 喜悅、快樂、正念、禪定和舍，以及正確的智慧和其他善法， 像這樣的一切，都能使自身所處的層次遠離各種垢染。 其功德的安住和確立，就是隨順各個層次進行對治， 這是由於精進的力量，幫助善法滋養內心。 為何在那個層次中，種種善法不能被攝受呢？ 功德的安住和提升進步，在自身所處的層次中已經廣泛說明。 自身所處層次的善根力量，能使其他層次的功德產生， 修行最殊勝的意義，這些相貌現在簡略地說。 自身所處的層次既然增長和提升，其餘殊勝清凈的法也隨之產生； 應當知道這是功德，在其他層次的提升和進步。 無量的行為和方便，一切諸波羅蜜（Paramita，度）法， 種種對治的相貌，都是其他層次功德的生起。 例如在最初的念處（smṛtyupasthāna，四念住）中，三個念處兼修； 暖位、頂位和忍位，以及世間第一法。 見道、思惟道和無學道也同樣修習； 各種禪定和神通，以及無量無色定。 正法和道品，以及究竟的漏盡智（asravajnana，斷盡煩惱的智慧）； 背舍（vimoksha，八背舍）一
【English Translation】 English version Practicing right thought brings joy and happiness to body and mind. Therefore, merit abides, fully equipped with the practice of cessation and contemplation; Not only can it bring joy to the body, but the mind can also be truly peaceful and secure. From one's own level to other levels, merit abides and continuously progresses, These should now be briefly explained, and should be distinguished in practice. Practicing Samadhi (禪定), skillfully following mindfulness; The wise open the eye of wisdom, which is called merit. The heart is content and dwells in peace, which is called the abode of merit; Cultivating the holy path to counteract afflictions is called the progress of merit. Counteracting various holy practices is the advancement and progress of the abode of merit; Following the evil thoughts that arise in each level, all can be completely eliminated. Practicing diligence and vigor, the benefits of merit are increased and expanded, Including faith, discipline, learning, generosity, and wisdom, as well as the roots of non-greed, non-hatred, and non-delusion, Also desire, diligence, shame, removing likes and non-negligence, Joy, happiness, mindfulness, concentration, and equanimity, as well as correct wisdom and other wholesome dharmas, Like all of these, they can make one's own level free from all defilements. The abiding and establishment of its merit is to counteract according to each level, This is due to the power of diligence, helping wholesome dharmas to nourish the mind. Why in that level, can't various wholesome dharmas be embraced? The abiding and progress of merit have been widely explained in one's own level. The power of wholesome roots in one's own level can cause the merit of other levels to arise, The most supreme meaning of practice, these appearances are now briefly explained. Since one's own level has increased and progressed, the remaining supreme pure dharmas also arise; It should be known that this is merit, the advancement and progress in other levels. Immeasurable actions and means, all Paramita (度) dharmas, Various aspects of counteraction are the arising of merit in other levels. For example, in the initial smṛtyupasthāna (四念住), the three smṛtyupasthānas are practiced concurrently; The stage of warmth, the stage of peak, and the stage of forbearance, as well as the foremost dharma in the world. The path of seeing, the path of thinking, and the path of no more learning are also practiced; Various dhyanas and supernormal powers, as well as immeasurable formless samadhis. The righteous dharma and the parts of the path, as well as the ultimate asravajnana (斷盡煩惱的智慧); The vimoksha (八背舍) one
切入， 妙愿智清凈。 身念善根力， 乃起是諸法； 微妙功德相， 一切隨順生。 若住繫心處， 是則自地相； 其相起在身， 亦現亦復觸。 有時說近果， 有時說非近； 或復有與果， 或空無所與。 所謂近果者， 是相近邊住； 若彼果不近， 當知是相遠。 若使現而觸， 是即與果相； 雖現而不觸， 空相無功德。 譬猶無果樹， 華繁而無實。 如人冷渴逼， 遠見有水火； 彼終不起觸， 但見相亦然。 空無功德故， 于身無快樂； 喜悅極增長， 息樂及寂止， 身心受斯樂， 是說與果相。 功德及余法， 自地與他地， 升進相迴轉， 四種俱亦然。 一切升進相， 殊妙種種印， 蓮花眾寶樹、 靡麗諸器服、 光炎極顯照， 無量莊嚴具。 慧說為勝道， 功德住升進， 所起諸妙相， 我今當具說。 修行者諦聽！ 于上曼荼邏， 淳一起眾相， 流光參然下， 清凈如頗梨； 其光充四體， 令身極柔軟， 又復從身出。 漸漸稍流下， 隨其善根力， 遠近無定相。 彼成曼荼邏， 勢極還本處。 根本種性中， 其相三階起。
【現代漢語翻譯】 現代漢語譯本 切入，妙愿智清凈。 身念善根力，乃起是諸法； 微妙功德相，一切隨順生。 若住繫心處，是則自地相； 其相起在身，亦現亦復觸。 有時說近果，有時說非近； 或復有與果，或空無所與。 所謂近果者，是相近邊住； 若彼果不近，當知是相遠。 若使現而觸，是即與果相； 雖現而不觸，空相無功德。 譬猶無果樹，華繁而無實。 如人冷渴逼，遠見有水火； 彼終不起觸，但見相亦然。 空無功德故，于身無快樂； 喜悅極增長，息樂及寂止， 身心受斯樂，是說與果相。 功德及余法，自地與他地， 升進相迴轉，四種俱亦然。 一切升進相，殊妙種種印， 蓮花眾寶樹、靡麗諸器服、 光炎極顯照，無量莊嚴具。 慧說為勝道，功德住升進， 所起諸妙相，我今當具說。 修行者諦聽！于上曼荼邏（Mandala，壇城）， 淳一起眾相，流光參然下， 清凈如頗梨（Sphatika，水晶）；其光充四體， 令身極柔軟，又復從身出。 漸漸稍流下，隨其善根力， 遠近無定相。彼成曼荼邏（Mandala，壇城）， 勢極還本處。根本種性中， 其相三階起。
【English Translation】 English version Entering, the wonderful aspiration and wisdom are pure. The power of wholesome roots through mindfulness of the body, thereby arise these dharmas; Subtle marks of merit and virtue, all arise in accordance. If dwelling in the place where the mind is bound, this is the characteristic of one's own ground; Its mark arises in the body, both appearing and being touched. Sometimes it speaks of near results, sometimes it speaks of results not near; Or sometimes there is the giving of results, or emptiness with nothing given. That which is called a near result, is the mark dwelling near; If that result is not near, know that the mark is far. If it appears and is touched, this is the mark of giving results; Though it appears but is not touched, the empty mark has no merit. It is like a fruitless tree, with abundant flowers but no fruit. Like a person oppressed by cold and thirst, seeing water and fire in the distance; They ultimately do not experience touch, but only see the appearance as such. Because emptiness has no merit, there is no happiness in the body; Joy and delight greatly increase, cessation of pleasure and stillness, The body and mind experience this joy, this is said to be the mark of giving results. Merit and virtue and other dharmas, one's own ground and other grounds, The marks of ascending progress revolve, all four are thus. All marks of ascending progress, are especially wonderful with various seals, Lotus flowers, jeweled trees, beautiful ornaments and clothing, Light and flames extremely illuminating, immeasurable adornments. Wisdom speaks of the supreme path, merit dwells in ascending progress, The wonderful marks that arise, I will now fully explain. Practitioners, listen attentively! In the upper Mandala (sacred cosmic diagram), Purely and uniformly, numerous marks arise, flowing light descends in disarray, Pure like Sphatika (crystal); its light fills the four limbs, Making the body extremely soft, and again emerging from the body. Gradually flowing down slightly, according to the power of wholesome roots, Near and far without a fixed mark. It becomes a Mandala (sacred cosmic diagram), Its power returns to its original place. Within the fundamental nature, Its marks arise in three stages.
功德住五相， 功德進五相。 不壞功德二， 半壞功德二， 盡壞功德一。 復還繫心處， 住本種性已。 流散遍十方(十相生)， 功德十相上(十相各生十相)， 各復一相現， 又于流散邊， 生諸深妙相； 于彼深妙際， 復生深妙相。 上下輪諸相， 亦復如是現。 于彼三階處， 種種雜相生， 自相各已滅， 唯彼總相住。 諸雜既已無， 寂靜行迴轉， 此三曼荼邏， 境分猶不移。 順本功德住， 自體如前說。 入息三摩提， 遍充滿下方； 出息三摩提， 遍充滿上方。 二俱滿十方， 正受妙甚深， 如是隨意者， 是謂法自在。 清凈繫心處， 無法而不求， 既生有長養， 成就諸功德， 如天曼陀樹， 曼陀池生長。 功德住升進， 種種眾妙相， 是義我已說， 修行善守持。
勝道升進第六竟。
修行方便道安般念決定分第七
已說升進法， 所攝諸功德； 修行決定分， 是今次第說。 善於出息念， 入息俱亦然。 出入諦思惟， 分別具明瞭； 此則決定分， 世尊之所說。 一切諸善根， 各各盡自相， 最勝無上智，
【現代漢語翻譯】 現代漢語譯本 功德的住有五種相，功德的增進有五種相。 不壞的功德有兩種，半壞的功德有兩種，完全壞滅的功德有一種。 重新將心繫于最初繫心之處，安住于本來的種性之後，功德如流水般遍佈十方（產生十種相），功德的十種相各自之上（十種相各自產生十種相），各自又顯現一種相，又在流散的邊緣，產生各種深刻微妙的相；在那深刻微妙的邊際，又產生深刻微妙的相。上下輪轉的各種相，也同樣如此顯現。在那三階之處，產生種種雜亂的相，各自的自相已經滅盡，只有那總相安住。各種雜相既然已經消失，寂靜的執行迴轉，這三個曼荼羅（Mandala，壇城），境域的區分仍然沒有改變。順應本來的功德安住，自體如前面所說。 入息的三摩提（Samadhi，禪定），遍滿下方；出息的三摩提（Samadhi，禪定），遍滿上方。二者都充滿十方，正受的境界微妙而深邃，像這樣隨心所欲的人，就叫做法自在。清凈的繫心之處，沒有法不尋求，既然產生就有所長養，成就各種功德，如同天上的曼陀羅樹（Mandala tree），在曼陀羅池（Mandala pool）中生長。功德的安住和升進，以及種種眾妙的相，這些意義我已經說了，修行的人要好好守護保持。 勝道升進第六（章節）結束。 修行方便道安般念決定分第七（章節） 已經說了升進之法，以及所包含的各種功德；修行的決定分，現在依次解說。善於觀察出息的念，入息也是一樣。對於出息和入息仔細地思惟，分別得清楚明白；這就是決定分，是世尊所說的。一切諸善根，各自窮盡自己的相，最殊勝無上的智慧，
【English Translation】 English version The abiding of merit has five aspects, and the advancement of merit has five aspects. There are two kinds of imperishable merit, two kinds of partially perishable merit, and one kind of completely perishable merit. Again, fixing the mind on the original place of focus, and abiding in the original nature, merit flows and spreads throughout the ten directions (generating ten aspects). Each of the ten aspects of merit, on top of each (each of the ten aspects generates ten aspects), each manifests another aspect. Moreover, at the edge of the dispersion, various profound and subtle aspects arise; at that profound and subtle boundary, profound and subtle aspects arise again. The various aspects that rotate up and down also appear in the same way. At those three stages, various mixed aspects arise, each of their own characteristics having already ceased, only the general characteristic remains. Since the various mixed aspects have disappeared, the tranquil practice revolves, and the boundaries of these three Mandala (sacred, geometric configuration) still do not shift. Abiding in accordance with the original merit, the self-nature is as previously described. The Samadhi (state of meditative consciousness) of inhalation fills the lower direction; the Samadhi (state of meditative consciousness) of exhalation fills the upper direction. Both fill the ten directions, the state of right reception is subtle and profound, and one who is thus free at will is called the freedom of Dharma. In the pure place of fixing the mind, there is no Dharma that is not sought, and once it arises, it is nourished and develops, accomplishing various merits, like the Mandala tree (divine tree) in the heavens, growing in the Mandala pool (divine pool). The abiding and advancement of merit, and the various wonderful aspects, these meanings I have already spoken, and practitioners should carefully guard and maintain them. The Sixth (chapter) on the Advancement of the Superior Path ends. The Seventh (chapter) on the Definitive Division of Mindfulness of Breathing for the Path of Skillful Practice The method of advancement has been spoken, as well as the various merits it encompasses; the definitive division of practice will now be explained in sequence. Be skilled in observing the thought of exhalation, and also of inhalation. Carefully contemplate the exhalation and inhalation, distinguishing them clearly and understanding them thoroughly; this is the definitive division, as spoken by the World Honored One. All good roots, each exhausts its own characteristics, the most supreme and unsurpassed wisdom,
說名為決定。 彼諸修行者， 安住決定分， 出息入息時， 正觀無常相。 息法次第生， 展轉更相因； 乃至眾緣合， 起時不暫停。 當知和合法， 是性速朽滅； 法從因緣起， 性羸故無常。 一切眾緣力， 是法乃得生； 虛妄無堅固， 速起而速滅。 非常毒所毒， 其性不久住， 修行如是觀， 此則決定念。 譬如執行天， 息變疾于彼； 決定無常想， 修行趣涅槃。 非出息未滅， 而有入息生； 非入息未滅， 而有出息生； 如是諦觀察， 修行決定分。 粗澀利刺生， 種種苦逼相； 謂息出與入， 一切時迫切。 于息能覺了， 具足眾苦相； 如是諦思惟， 說名為決定。 自相無堅固， 寂滅空無我； 因緣力所起， 從緣起故滅。 舍利有我相， 常住不變易； 如是顛倒行， 一切悉遠離； 唯作真實觀， 是名為決定。 非我無牢固， 亦無有自在； 非彼出入息， 曾有覺知相； 諦知無我故， 是說為決定。 當知是智相， 相似聖行名； 此則為方便， 非彼真實行。 比丘安般念， 雜想覺所亂； 既亂心不悅， 應當從數
【現代漢語翻譯】 現代漢語譯本：說名為決定。 彼諸修行者，安住決定分，出息入息時，正觀無常相。 這些修行者安住在決定的部分，在呼氣和吸氣時，正確地觀察無常的現象。 息法次第生，展轉更相因；乃至眾緣合，起時不暫停。 呼吸的法則依次產生，輾轉互相為因；乃至各種因緣聚合，生起時不會暫停。 當知和合法，是性速朽滅；法從因緣起，性羸故無常。 應當知道和合的法，其性質迅速朽壞消滅；法從因緣而生起，性質脆弱所以是無常的。 一切眾緣力，是法乃得生；虛妄無堅固，速起而速滅。 一切眾多的因緣之力，這個法才得以產生；虛妄而沒有堅固的自性，迅速生起而又迅速滅亡。 非常毒所毒，其性不久住，修行如是觀，此則決定念。 被非常的毒所毒害，它的性質不能長久住留，修行者如果這樣觀察，這就是決定的念。 譬如執行天，息變疾于彼；決定無常想，修行趣涅槃（Nirvana）。 譬如執行的天體，呼吸的變化比它還要快；決定地思惟無常的道理，修行者趨向涅槃（Nirvana）。 非出息未滅，而有入息生；非入息未滅，而有出息生；如是諦觀察，修行決定分。 不是呼氣沒有滅盡，就有吸氣產生；不是吸氣沒有滅盡，就有呼氣產生；像這樣仔細地觀察，修行者安住于決定的部分。 粗澀利刺生，種種苦逼相；謂息出與入，一切時迫切。 粗糙、滯澀、鋒利如刺一般產生，種種苦惱逼迫的現象；所說的呼吸，無論是呼氣還是吸氣，一切時候都令人感到迫切。 于息能覺了，具足眾苦相；如是諦思惟，說名為決定。 對於呼吸能夠覺察明瞭，具足種種苦惱的現象；像這樣仔細地思惟，就叫做決定。 自相無堅固，寂滅空無我；因緣力所起，從緣起故滅。 自身的體性沒有堅固性，是寂靜、空虛、無我的；由因緣之力而生起，從因緣生起所以會滅亡。 舍利有我相，常住不變易；如是顛倒行，一切悉遠離；唯作真實觀，是名為決定。 如果認為有『我』的現象，是常住不變易的；像這樣顛倒的見解，都要全部遠離；唯有如實地觀察，這叫做決定。 非我無牢固，亦無有自在；非彼出入息，曾有覺知相；諦知無我故，是說為決定。 不是『我』沒有牢固性，也沒有自在性；也不是那呼氣和吸氣，曾經有覺知的作用；如實地知曉無我的道理，這叫做決定。 當知是智相，相似聖行名；此則為方便，非彼真實行。 應當知道這是智慧的現象，相似於聖者的行為；這只是方便之法，不是那真實的修行。 比丘安般念，雜想覺所亂；既亂心不悅，應當從數 比丘修習安般念（Anapanasati，入出息念），被雜亂的思緒和感覺所擾亂；既然心緒混亂而不愉快，應當從數息開始。
【English Translation】 English version: It is called determination. Those practitioners, abiding in the determined aspect, when exhaling and inhaling, correctly observe the impermanent characteristics. Those practitioners abide in the determined aspect, correctly observing the impermanent characteristics during exhalation and inhalation. The law of breathing arises sequentially, mutually causing each other; until various conditions combine, arising without pause. The law of breathing arises in sequence, mutually causing each other; until various conditions combine, arising without pause. One should know that compounded dharmas are of a nature that decays and perishes quickly; dharmas arise from conditions, and are impermanent because of their weak nature. One should know that compounded dharmas are of a nature that decays and perishes quickly; dharmas arise from conditions, and are impermanent because of their weak nature. All the power of numerous conditions is what allows this dharma to arise; it is illusory and without solidity, arising and perishing quickly. All the power of numerous conditions is what allows this dharma to arise; it is illusory and without solidity, arising and perishing quickly. Poisoned by the poison of impermanence, its nature does not last long; if a practitioner observes in this way, this is called determined mindfulness. Poisoned by the poison of impermanence, its nature does not last long; if a practitioner observes in this way, this is called determined mindfulness. Like the revolving heavens, the changes of breath are faster than that; with determined thoughts of impermanence, the practitioner approaches Nirvana (Nirvana). Like the revolving heavens, the changes of breath are faster than that; with determined thoughts of impermanence, the practitioner approaches Nirvana (Nirvana). It is not that exhalation has not ceased, and inhalation arises; it is not that inhalation has not ceased, and exhalation arises; observing thus carefully, the practitioner abides in the determined aspect. It is not that exhalation has not ceased, and inhalation arises; it is not that inhalation has not ceased, and exhalation arises; observing thus carefully, the practitioner abides in the determined aspect. Roughness, astringency, and sharp pricking arise, with various aspects of suffering pressing in; these refer to exhalation and inhalation, pressing at all times. Roughness, astringency, and sharp pricking arise, with various aspects of suffering pressing in; these refer to exhalation and inhalation, pressing at all times. Being able to awaken to the breath, fully possessing the aspects of various sufferings; contemplating thus carefully, it is called determination. Being able to awaken to the breath, fully possessing the aspects of various sufferings; contemplating thus carefully, it is called determination. Its own nature is without solidity, it is quiescent, empty, and without self; arising from the power of conditions, it perishes because it arises from conditions. Its own nature is without solidity, it is quiescent, empty, and without self; arising from the power of conditions, it perishes because it arises from conditions. If one believes that there is a 'self' aspect, permanent and unchanging; such inverted views should all be abandoned; only making true observation, this is called determination. If one believes that there is a 'self' aspect, permanent and unchanging; such inverted views should all be abandoned; only making true observation, this is called determination. It is not that the 'self' is without solidity, nor is it independent; nor do those exhalations and inhalations ever have an aspect of awareness; truly knowing the principle of no-self, this is called determination. It is not that the 'self' is without solidity, nor is it independent; nor do those exhalations and inhalations ever have an aspect of awareness; truly knowing the principle of no-self, this is called determination. One should know that this is the appearance of wisdom, similar to the name of a noble practice; this is a skillful means, not the actual practice. One should know that this is the appearance of wisdom, similar to the name of a noble practice; this is a skillful means, not the actual practice. If a Bhikkhu's (Bhikkhu, Buddhist monk) mindfulness of breathing (Anapanasati, mindfulness of breathing) is disturbed by mixed thoughts and feelings; since the mind is disturbed and unpleasant, one should begin with counting the breaths. If a Bhikkhu's (Bhikkhu, Buddhist monk) mindfulness of breathing (Anapanasati, mindfulness of breathing) is disturbed by mixed thoughts and feelings; since the mind is disturbed and unpleasant, one should begin with counting the breaths.
起。 或從入息數， 或從出思數， 思亂覺觀想， 由是究竟離。 慧者于入息， 繫心行數時， 一入數為一， 不雜數出息， 專念不亂數， 如是乃至十。 舍彼十出息， 從此得決定； 此則說具足， 成就根本數。 更有餘數法， 修行方便起。 若於根本數， 不能起決定， 促息使易覺， 方便令心生。 當舍二出息， 然後數入一； 定意心不亂， 第二數成就。 若於二方便， 猶不起決定， 乃至越十出， 然後數入一。 正念心不亂， 次第至具足， 是說修行者， 十種數成就。 如上十種法， 是則數究竟； 于上更復舍， 增數非修行。 修行如是數， 是則數法成； 成已應當舍， 復進余方便。 修行于數法， 若復不成就， 應更如前說， 還從初數起。 方便成數法， 便得決定分； 數法已成就， 慧者心隨順。 六種如前說， 修行正方便， 修行於六種， 疾生厭離想， 不樂著生死， 勤憂斷煩惱。 修行心遠離， 一切有為法， 當知是離欲， 清凈決定分。 或說長在前， 或說短在前， 如其決定義， 今當次第說。
【現代漢語翻譯】 現代漢語譯本 或者從入息（吸氣）開始計數，或者從出息（呼氣）開始思量計數， 思緒紛亂時，覺察並觀想，由此最終得以解脫。 有智慧的人在吸氣時，將心專注于呼吸的次數， 一次吸氣算作一次，不要混雜著數呼氣， 專心致志地計數，不使心緒散亂，就這樣一直數到十。 捨棄那十次呼氣，從此獲得決定的信心； 這就可以說是具足了，成就了根本的計數方法。 還有其他的計數方法，是爲了修行而方便生起的。 如果在根本的計數上，不能生起決定的信心， 就縮短呼吸，使其容易覺察，用這種方便法使心生起（專注）。 應當捨棄兩次呼氣，然後數一次吸氣； 心意安定不散亂，第二次計數就成就了。 如果對於這兩種方便法，仍然不能生起決定的信心， 乃至超過十次呼氣，然後數一次吸氣。 以正念使心不散亂，按次第達到具足， 這就是說修行者，成就了十種計數的方法。 如上面所說的十種方法，這就是計數的究竟； 對於上面所說的，如果再捨棄，增加計數，就不是修行了。 修行像這樣計數，這就是計數的方法成就了； 成就之後應當捨棄，再進一步修習其他的方便法。 修行計數的方法，如果仍然不能成就， 應當再像前面所說的那樣，重新從最初的計數開始。 用方便法成就計數，便能得到決定的部分； 計數的方法已經成就，有智慧的人心就能隨順（正道）。 六種方法如前所說，是修行的正確方便， 修行這六種方法，迅速生起厭離的想法， 不貪戀執著于生死，勤勉憂慮地斷除煩惱。 修行使心遠離一切有為法， 應當知道這就是離欲，清凈的決定部分。 或者說觀長呼吸在前，或者說觀短呼吸在前， 根據各自決定的方法，現在應當按次第解說。
【English Translation】 English version Either begin counting from the in-breath (入息), or contemplate and count from the out-breath (出息). When thoughts are scattered, be aware and contemplate, thereby ultimately achieving liberation. The wise person, while inhaling, focuses the mind on the number of breaths, Counting one in-breath as one, without mixing in the counting of out-breaths, Concentrate on counting without distraction, continuing in this way up to ten. Abandon those ten out-breaths, and from this, gain determined confidence; This can be said to be complete, achieving the fundamental method of counting. There are other methods of counting, which arise as a convenience for practice. If, in the fundamental counting, one cannot generate determined confidence, Shorten the breath to make it easier to perceive, using this expedient to generate (concentration) in the mind. One should abandon two out-breaths, and then count one in-breath; With a steady and undistracted mind, the second count is achieved. If, with these two expedient methods, one still cannot generate determined confidence, Even exceeding ten out-breaths, then count one in-breath. With right mindfulness, keeping the mind undistracted, gradually reaching completeness, This is to say that the practitioner achieves ten methods of counting. The ten methods described above are the ultimate in counting; To abandon or increase the count beyond what is described above is not practice. Practicing counting in this way, the method of counting is achieved; Having achieved it, one should abandon it and further practice other expedient methods. If, in practicing the method of counting, one still cannot achieve it, One should, as described earlier, start again from the initial count. Achieving counting through expedient methods, one can obtain a determined portion; When the method of counting has been achieved, the wise person's mind can accord with (the right path). The six methods described earlier are the correct expedients for practice, Practicing these six methods, quickly generate thoughts of detachment, Not clinging to birth and death, diligently and anxiously cutting off afflictions. Practicing to keep the mind away from all conditioned phenomena, One should know that this is detachment from desire, a pure and determined portion. Some say observing the long breath comes first, others say observing the short breath comes first, According to each person's determined method, now I shall explain in order.
謂出息始起， 說言短在前， 是說非所應， 勢漸增進故。 息去漸久遠， 乃至未還間， 當知儘是長， 謂短則不然。 出息漸增長， 未到究竟處， 是中所觀察， 說名長中短。 一心勤方便， 專念正思惟， 增長至究竟， 說名長中長。 觀已風迴轉， 舍離余求想， 然後得決定， 此則短中長。 入息極短時， 還到所起處， 於是所觀察， 說名短中短。 如是正思惟， 修行善明瞭， 已得決定分， 復進余方便。 滿身遍覺知， 出入身行息， 修行如是覺， 則為決定分。 譬如火熾然， 光炎則長遠； 薪盡火將滅， 光炎還漸短； 若更增益薪， 光炎普周遍； 勢盡乃歸滅； 四種風亦然。 或說于長短， 內外互立名； 或二俱長短， 如是種種說。 如彼汲深井， 瓶下轉就遠； 既攝令還上， 訖至復之短。 譬如仰射空， 矢發疾無閡， 其去漸高遠， 勢極還自下。 修行正思惟， 觀察依風相， 初遠然後近， 長短義亦然。 猶如牽旋輪， 屈伸互往來， 往遠名為長， 來近則為短； 息風迭出入， 長短亦復然。 譬彼真諦
【現代漢語翻譯】 現代漢語譯本： 如果說呼氣剛剛開始，就說它是短的，這是不恰當的，因為氣勢是逐漸增長的緣故。 呼氣逐漸遠離，乃至尚未返回的時候，應當知道這全部是長的，說它是短的就不對了。 呼氣逐漸增長，尚未到達最終的盡頭，在這中間所觀察到的，就叫做長中的短。 一心勤勉地運用方法，專心致志地正確思維，氣息增長到最終的盡頭，就叫做長中的長。 觀察氣息迴轉，捨棄其餘的追求和妄想，然後才能得到決定的智慧，這就是短中的長。 吸氣極其短促的時候，返回到開始的地方，於是在這裡所觀察到的，就叫做短中的短。 像這樣正確地思維，修行並且善於明瞭，已經得到了決定的部分，再進一步運用其餘的方法。 全身遍知，呼氣和吸氣時身體的活動停止，像這樣修行覺知，就是得到了決定的部分。 譬如火燃燒得很旺盛，光和火焰就長遠；柴火燒盡，火將要熄滅，光和火焰就漸漸變短；如果再增加柴火，光和火焰就普遍地周遍；氣勢耗盡，最終歸於熄滅；四種風也是這樣。 或者說長短，內外互相立名；或者內外都是長短，像這樣種種說法。 如同從深井中汲水，水桶下降時逐漸遠離；等到收上來的時候，最終又回到短的狀態。 譬如向上射箭，箭發射出去迅速而沒有阻礙，它逐漸高遠，勢頭到了極點又會自己下降。 修行正確地思維，觀察依靠氣息的現象，最初遠離然後接近，長短的意義也是這樣。 猶如牽引旋轉的輪子，屈伸互相往來，往遠處叫做長，來近處就叫做短；氣息的風交替出入，長短也是這樣。 譬如真諦（Paramārtha，終極真理）……
【English Translation】 English version: To say that the exhalation has just begun and call it short is inappropriate, because the momentum is gradually increasing. As the exhalation gradually moves away, until it has not yet returned, it should be known that all of this is long; to call it short is incorrect. As the exhalation gradually increases, not yet reaching the ultimate end, what is observed in between is called short within long. With focused diligence in applying methods, concentrating the mind on correct contemplation, the breath increases to its ultimate end, which is called long within long. Observing the breath turning back, abandoning other pursuits and delusions, then one can attain decisive wisdom; this is long within short. When the inhalation is extremely short, returning to its starting point, what is observed here is called short within short. Contemplating correctly in this way, practicing and being skilled in understanding, having attained the decisive part, one further applies other methods. Knowing the whole body, the activity of the body ceases during exhalation and inhalation; practicing awareness in this way is attaining the decisive part. For example, when a fire is burning vigorously, the light and flames are long and far-reaching; when the firewood is exhausted and the fire is about to go out, the light and flames gradually become shorter; if more firewood is added, the light and flames spread universally; when the momentum is exhausted, it ultimately returns to extinction; the four winds are also like this. Or one speaks of long and short, establishing names mutually between inner and outer; or both inner and outer are long and short; there are various ways of speaking like this. It is like drawing water from a deep well, the bucket goes further away as it descends; when it is drawn back up, it ultimately returns to a short state. For example, shooting an arrow upwards, the arrow is launched swiftly and without obstruction, it gradually goes high and far, and when the momentum reaches its peak, it will descend on its own. Practicing correct contemplation, observing based on the phenomena of the breath, initially far and then near, the meaning of long and short is also like this. It is like pulling a rotating wheel, bending and stretching back and forth, going far is called long, coming near is called short; the breath of air alternately goes out and comes in, long and short are also like this. Like the Paramārtha (真諦, ultimate truth)...
觀， 先苦而後集； 觀息亦如是， 先長然後短。 若初禪息短， 第二禪息長， 以違正受義， 是說則不然。 于彼初禪中， 息風勢極遠； 第二禪息短， 正受漸差別； 滿身遍覺知， 則依第三禪； 最後身行息， 以離毛孔故。 此說諸三昧， 隨順功德相， 修行安住彼， 不為覺想亂。 何故初禪中， 唯說長無短？ 不捨諸所依， 由是故息長。 彼以覺想力， 能令息去長； 第二舍諸依， 勢羸故息短。 甚深修多羅， 佛說山頂泉， 涓流勢不遠， 余處無來故。 如彼山頂喻， 第二依亦然， 唯從其處起， 是終不能遠。 彼說健士夫， 負重而上山， 竭力令氣奔， 息風急迴轉， 既到安隱處， 其息乃調適； 是喻說彼息， 前短而後長。 所說健士夫， 負重而上山， 以身力方便， 是乃令息長。 如彼劣方便， 不自力負重； 以無力方便， 息微故不遠。 譬如壯夫射， 能令箭極遠； 劣力無方便， 勢弱去則近。 此喻應當知， 是說長短義。 修行細微覺， 一切諦明瞭， 如是十六分， 悉名為決定。 如方便升進，
分別功德住， 決定安般念， 亦應如是說。 如彼所未說， 諸餘功德住； 是故我當說， 如其決定分。 觀察風所起， 根本極清凈； 修行微妙相， 則於是處現。 于彼究竟處， 摩尼寶三昧； 當知此功德， 方便根本生。 已說妙方便， 根本決定分， 余深正受相， 一切如前說。
方便決定分竟。
修行方便勝道決定分第八
已說方便道， 所攝決定分； 勝道決定相， 是今我當說。 修行善決定， 繫心處堅固(謂爾炎也)； 身受與心法， 於是正觀察。 說有六種因， 是能成就果， 成壞各三種(成熟熟亦壞也)， 修行決定相。 於是六種因， 方便善觀察； 是則能次第， 疾得諸漏盡。 復更有餘因， 種種成壞事； 如是多無量， 我今當略說。 何等為修行？ 水種所壞相， 謂七日死屍， 毀變相已現。 彼彼諸死屍， 青黑瘀爛壞； 已壞膿血流， 惡汁相澆漫； 潰漏若分離， 雜惡極臭穢。 是悉水所壞， 內身俱亦然， 乃至劫成敗， 斯由水大力。 水輪極沸涌， 大地皆瀸壞； 從彼三禪際， 周匝水來下； 洪注極
【現代漢語翻譯】 現代漢語譯本 分別功德的安住之處， 以及如何決定修習安般念（Ānāpānasmṛti，即觀呼吸）， 也應當像前面所說的那樣。 對於那些前面沒有說到的， 其他的功德安住之處； 因此我應當宣說， 關於它們的決定性的部分。 觀察風的生起之處， 其根本極為清凈； 修行這種微妙的相， 那麼它就會在那裡顯現。 在那究竟之處， 摩尼寶三昧（Maṇi-ratna-samādhi，如意寶珠三昧）； 應當知道這種功德， 是從方便的根本而生。 已經說了巧妙的方便， 以及根本的決定部分， 其餘甚深的正受之相， 一切都如前面所說。 方便決定分 結束。 修行方便勝道決定分第八 已經說了方便道， 所包含的決定部分； 殊勝道的決定之相， 是現在我應當宣說的。 修行善的決定， 將心繫於一處使其堅固（指爾炎也）； 對身、受、心、法， 在那裡如實地觀察。 說有六種因， 能夠成就果， 成就和壞滅各有三種（成熟和熟透也會壞滅）， 是修行的決定之相。 對於這六種因， 善巧地觀察； 這樣就能次第地， 快速地得到諸漏的斷盡。 此外還有其他的因， 種種成就和壞滅之事； 像這樣多得無量， 我現在應當簡略地說。 什麼是修行？ 水種所壞的相， 比如七日死的屍體， 毀壞變化的相已經顯現。 那些各種各樣的死屍， 青黑瘀腫腐爛壞敗； 已經壞敗流出膿血， 惡臭的汁液澆灌蔓延； 潰爛漏出或者分離， 混雜著惡臭極其污穢。 這些都是水所壞的， 內身和外身都是這樣， 乃至劫的成住壞空， 都是由於水的巨大力量。 水輪極其沸騰涌動， 大地都被浸泡毀壞； 從那三禪天（Tṛtīya Dhyāna，第三禪定）的邊緣， 周圍的水都降落下來； 洪水傾注極其猛烈
【English Translation】 English version The abiding place of distinct merits, And how to determine the practice of Ānāpānasmṛti (mindfulness of breathing), Should also be explained as mentioned before. For those not mentioned before, Other abiding places of merits; Therefore, I shall declare, Concerning their decisive parts. Observe where the wind arises, Its root is extremely pure; Practice this subtle aspect, Then it will appear there. In that ultimate place, The Maṇi-ratna-samādhi (Jewel-like Samadhi); It should be known that this merit, Arises from the root of skillful means. The skillful means have been explained, As well as the decisive part of the root, The remaining aspects of profound right reception, Are all as mentioned before. The section on the determination of skillful means ends. The Eighth Section on the Determination of the Supreme Path of Practicing Skillful Means The path of skillful means has been explained, As well as the decisive parts it encompasses; The decisive aspect of the supreme path, Is what I shall now declare. Practice good determination, Focus the mind on one place and make it firm (referring to Eryan); Regarding body, sensation, mind, and dharma, Observe them truthfully there. It is said there are six causes, That can accomplish the result, Accomplishment and destruction each have three (maturation and ripeness also lead to destruction), These are the decisive aspects of practice. Regarding these six causes, Skillfully observe them; Then one can gradually, Quickly attain the exhaustion of all outflows. Furthermore, there are other causes, Various matters of accomplishment and destruction; Like this, they are numerous and immeasurable, I shall now briefly explain. What is practice? The aspect destroyed by the water element, Such as a corpse dead for seven days, The aspects of destruction and change have already appeared. Those various corpses, Are blue-black, bruised, rotten, and decayed; Already decayed, pus and blood flow out, Foul-smelling fluids pour and spread; Ulcerated, leaking, or separated, Mixed with foulness, extremely stinky and filthy. These are all destroyed by water, Both the inner and outer body are like this, Even the formation, dwelling, decay, and emptiness of a kalpa, Are due to the great power of water. The water wheel is extremely boiling and surging, The earth is all soaked and destroyed; From the edge of the Third Dhyāna (Tṛtīya Dhyāna, the third meditation), The surrounding water all falls down; The flood pours down extremely fiercely
漂盪， 有物皆消盡。 一切情識類， 百穀及藂林， 土地地所生， 悉為水所壞。 眾生水所壞， 是皆依宿業， 如上水災相， 無垢決定說。 此諸一切種， 皆從三昧地， 修行果所起， 當知是決定。 修行善繫心， 安住三摩提， 是能于所緣， 明見彼種相。 此地熟時熟，
(亦義言壞，此地能壞煩惱時見壞相。)
充滿境界海。 修行所見壞， 水大決定相， 火大所壞相， 今當說善聽。 識類非識類， 斯亦如上說。 及自現火然， 一切皆消盡； 乃至劫成敗， 世界悉灰滅。 于彼火輪處， 熾炎大火起； 亦從二禪際， 彌滿悉雨火。 盛火普周遍， 世界俱洞然； 于彼三昧地， 正觀思惟起。 修行見此變， 火壞決定相， 風大所壞相， 今當次第說， 如上諸種類， 悉為風所壞。 大地及須彌， 分散若粉塵， 一切盡磨滅， 是皆風大力。 上際第四禪， 下極風輪界， 災風從彼起， 其中皆散壞。 一切風所壞， 智者見真實； 如是正思惟， 風壞決定相。 云何彼修行， 常起深憂厭？ 於前見苦法， 隨憶念不忘。
【現代漢語翻譯】 現代漢語譯本 漂盪， 萬物都將消逝殆盡。 一切有情識的生命， 百穀和茂密的樹林， 土地以及土地上所生的一切， 都將被水所摧毀。 眾生被水所摧毀， 這都是因為宿世的業力。 如上面所說的水災之相， 無垢（Vimalakīrti）決定地宣說。 這些所有的種子， 都從三昧地（samādhi-bhūmi，禪定之地）中， 修行所獲得的果報而生起， 應當知道這是確定的。 修行者善於繫念其心， 安住在三摩提（samādhi，正定）中， 就能對所緣境， 清楚地見到那些種子的相狀。 此地成熟時，一切都會成熟，
(也意味著壞滅，此地能夠壞滅煩惱時，就能見到壞滅之相。)
充滿整個境界海。 修行者所見到的壞滅， 是水大的決定之相。 接下來要說火大所造成的壞滅之相， 現在應當好好地聽。 有情識的和沒有情識的， 這些也如上面所說一樣。 以及自身顯現火焰燃燒， 一切都將消逝殆盡； 乃至劫數的成敗， 整個世界都化為灰燼。 在那火輪之處， 熾熱的火焰升起； 也從二禪的邊緣， 充滿降下火雨。 盛大的火焰普遍周遍， 整個世界都洞然燃燒； 在那三昧地（samādhi-bhūmi，禪定之地）中， 正確的觀察和思惟生起。 修行者見到這種變化， 是火壞的決定之相。 風大所造成的壞滅之相， 現在應當依次解說， 如上面所說的各種種類， 都將被風所摧毀。 大地以及須彌山（Sumeru，宇宙中心的大山）， 分散得像粉塵一樣， 一切都磨滅殆盡， 這都是風的巨大力量。 上到第四禪的邊緣， 下到風輪的邊界， 災難之風從那裡興起， 其中一切都散壞。 一切都被風所摧毀， 有智慧的人能見到真實； 像這樣正確地思惟， 就是風壞的決定之相。 修行者如何才能， 常常生起深深的憂愁和厭離呢？ 因為先前見到的苦法， 隨著憶念而不會忘記。
【English Translation】 English version Drifting, All things will perish. All sentient beings with consciousness, Grains and dense forests, The land and all that grows on it, Will all be destroyed by water. Sentient beings are destroyed by water, This is all due to past karma. As described above, the signs of water disaster, Vimalakīrti (無垢) definitively declares. All these seeds, Arise from the samādhi-bhūmi (三昧地, the ground of meditative absorption), From the fruits of practice, Know this for certain. The practitioner skillfully focuses their mind, Abiding in samādhi (三摩提, concentration), Can clearly see the appearances of those seeds, In relation to the object of focus. When this ground matures, everything matures,
(Also meaning destruction; when this ground can destroy afflictions, one can see the signs of destruction.)
Filling the entire realm-ocean. The destruction seen by the practitioner, Is the definitive sign of the water element. Next, I will speak of the destruction caused by the fire element, Now, listen carefully. Sentient and non-sentient, These are also as described above. And the self-manifestation of burning flames, Everything will vanish; Even to the success and failure of kalpas (劫, eons), The entire world turns to ashes. At that place of the fire wheel, Fierce flames arise; Also from the edge of the second dhyana (禪, meditative state), Fire rains down, filling everything. The great fire pervades everywhere, The entire world burns brightly; In that samādhi-bhūmi (三昧地, the ground of meditative absorption), Correct observation and contemplation arise. The practitioner sees this change, It is the definitive sign of fire destruction. The destruction caused by the wind element, Now I will explain in order, Like the various kinds mentioned above, All will be destroyed by the wind. The earth and Mount Sumeru (須彌, the great mountain at the center of the universe), Scattered like dust, Everything is completely obliterated, This is all due to the great power of the wind. Up to the edge of the fourth dhyana (禪, meditative state), Down to the boundary of the wind wheel, The wind of disaster arises from there, Everything within is scattered and destroyed. Everything is destroyed by the wind, The wise see the truth; Reflecting correctly in this way, Is the definitive sign of wind destruction. How can the practitioner, Constantly give rise to deep sorrow and aversion? Because of the suffering seen before, Following the recollection, it is not forgotten.
八苦大地獄， 各增十六分， 彼彼眾苦類， 無量邊地獄， 眾生生彼處， 隨行受眾苦。 我於此惡道， 未離或牽來， 如八大地獄， 誰能盡稱說， 其中無量苦， 難可得邊際。 設人有百頭， 頭各有百舌， 欲說地獄苦， 窮劫不能盡。 如愚黠地經， 唯佛善分別； 我悉能究竟， 無有能測者。 輪迴苦毒海， 往返無量劫， 顛倒不善行， 致此大苦果。 自見宿命時， 是痛曾悉經； 修行憶本苦， 便得順涅槃。 闇冥心增上， 畜生不凈業， 受癡不愛果， 種種苦報身。 九萬九千種， 形類各別異。 空行水陸性， 蚑行蠕動類， 隨業各受生， 宛轉此劇處， 一切諸畜生， 展轉相殘食。 我以愚癡故， 悉增受此苦； 顧此而懷懼， 心與厭患俱。 修行深憂厭， 則于苦決定； 修行已如是， 方便生厭離。 又復自憶念： 餓鬼無量苦， 咽細如針孔， 巨身如沃焦， 於此無數劫， 飢渴極熱惱， 見天降甘雨， 欲飲成炭火。 如彼四大海， 深廣無崖底， 飲之令悉盡， 不能止飢渴。 裸形被長髮， 狀燒多羅樹， 于中甚久
【現代漢語翻譯】 現代漢語譯本 八大地獄，每一處又各自增加十六倍的痛苦。 在那些地獄的各種苦難之中，還有無量無邊的邊地獄。 眾生因為自己的行為而生於彼處，承受各種痛苦。 我對於這些惡道，尚未脫離或者被牽引而來。 如同八大地獄，誰能夠完全稱說其中的苦難呢？ 其中的無量痛苦，難以找到邊際。 假設有人有一百個頭，每個頭都有一百條舌頭， 想要訴說地獄的痛苦，窮盡劫數也不能說完。 如同《愚黠地經》（解釋愚笨和聰慧之地的經典）所說，只有佛才能善於分別這些； 我完全能夠究竟明白，沒有人能夠測度。 在輪迴的苦毒大海中，往返經歷無量劫， 因為顛倒不善的行為，導致這樣巨大的苦果。 當自己見到宿命的時候，這些痛苦曾經全部經歷過； 修行者憶念根本的痛苦，便能順向涅槃（Nirvana，解脫）。 因為內心被黑暗矇蔽，以及畜生道不清凈的業力， 所以承受愚癡不喜愛的果報，得到種種痛苦的報應之身。 有九萬九千種，形狀種類各自不同。 有空中飛行的，有水中或陸地上生存的，有爬行的蠕動的各類生物， 隨著各自的業力而受生，在此劇苦之處輾轉， 一切的畜生，互相殘殺吞食。 我因為愚癡的緣故，全部增加承受這些痛苦； 顧慮到這些而心懷恐懼，心中充滿了厭惡。 修行者如果深深地憂慮厭惡，那麼對於苦難就能確定認識； 修行已經像這樣，就能方便地生起厭離之心。 又再次自己憶念：餓鬼（Preta，一種受苦眾生）有無量的痛苦， 咽喉細得像針孔一樣，身體卻巨大得像沃焦山（傳說中易燃的山）， 於此無數劫中，飢渴難耐，極其熱惱， 看見天空中降下甘美的雨水，想要飲用卻變成了炭火。 如同那四大海，深廣沒有崖底， 即使飲用令其全部乾涸，也不能止息飢渴。 裸露身體披散著長髮，形狀像燃燒的多羅樹， 在其中非常長久。
【English Translation】 English version The eight great hells, each increased sixteenfold in suffering. Among the various sufferings of those hells, there are countless border hells. Sentient beings are born there according to their actions, enduring various sufferings. I have not yet escaped from these evil paths, or been drawn into them. Like the eight great hells, who can fully describe the sufferings within? The immeasurable suffering within is difficult to find the edge of. Suppose a person had a hundred heads, and each head had a hundred tongues, Wanting to describe the suffering of hell, exhausting kalpas (aeons) would not be enough to finish. As the 'Foolish and Wise Land Sutra' says, only the Buddha can skillfully distinguish these; I am fully capable of understanding completely, and no one can fathom it. In the sea of suffering and poison of samsara (cyclic existence), going back and forth through countless kalpas, Because of inverted and unwholesome actions, leading to such great suffering results. When one sees one's past lives, these pains have all been experienced; Practitioners who remember the fundamental suffering will then be able to move towards Nirvana (liberation). Because the mind is obscured by darkness, and the impure karma of the animal realm, Therefore, one endures the results of ignorance and dislike, receiving bodies of various painful retributions. There are ninety-nine thousand kinds, with shapes and types each different. There are those that fly in the sky, those that live in water or on land, those that crawl and wriggle, According to their respective karma, they are born and turn around in this place of extreme suffering, All the animals, preying on and devouring each other. Because of my ignorance, I have increased and endured all these sufferings; Considering these, I am filled with fear, and my heart is filled with disgust. If practitioners deeply worry and are disgusted, then they can be certain about suffering; If practice is already like this, then it is convenient to generate aversion and detachment. Again, one recalls: the pretas (hungry ghosts) have immeasurable suffering, Their throats are as thin as needle holes, but their bodies are as huge as Mount Wokjiao (a legendary flammable mountain), In these countless kalpas, they are extremely tormented by hunger and thirst, Seeing sweet rain falling from the sky, wanting to drink it, it turns into charcoal fire. Like the four great oceans, deep and wide without a bottom, Even if they were drunk dry, it would not stop their hunger and thirst. Naked bodies with long hair disheveled, their shape like burning Tala trees, In it for a very long time.
長， 受此種種苦。 業風飄東西， 吹身令碎折； 亦如狂飆起， 摧破久枯樹。 我積慳貪行， 不習惠施業， 故生餓鬼處， 受此諸苦痛。 三昧境界地， 修行思惟起， 種種別觀察， 便得不放逸。 雖未斷煩惱， 見此眾苦迫， 楚毒深憂懼， 極厭生死苦。 既厭能離欲， 如觀掌中寶； 貪慾既已離， 便速得解脫。 譬如香美食， 其中有蠱毒； 種種生死味， 雜苦亦如是。 亦如篋盛蛇， 有人負自隨； 若能覺棄捨， 不為毒所中。 身亦復如是， 四大為毒蛇； 智者能捨離， 不為彼所害。 如愚執火炬， 急持即自燒； 明人知時舍， 不為火所焚。 樂著生死者， 災炎常熾然； 若能覺舍離， 不為火所焚。 譬諸恐怖處， 亦如被燒舍， 蚖蛇毒𠻲聚， 生死畏過是。 譬猶空聚落， 又如彼虛器， 諸法空無我， 真實性亦然。 此三惡道中， 如是苦無量， 雖天有喜樂， 是亦為大苦。 譬彼盛火然， 貪愛熾如是， 久處在天上， 常為慾火焚。 自憶忉利天， 安處善法坐； 天女侍供養， 無量極快樂。 四園列寶樹，
【現代漢語翻譯】 現代漢語譯本 長久地遭受這些痛苦。 業力的風飄蕩不定，吹打身體使其破碎折斷； 也像狂風驟起，摧毀長久枯萎的樹木。 我積累了慳吝貪婪的行為，不修習佈施的善業， 所以生於餓鬼道中，遭受這些諸多的苦痛。 在三昧（Samadhi）的境界中，修行者通過思維而生起智慧， 以種種不同的方式觀察，便能做到不放逸。 即使尚未斷除煩惱，見到這些眾生的苦難逼迫， 感受到深刻的痛苦和憂懼，極其厭惡生死的苦。 既然厭惡就能遠離慾望，如同觀看掌中的珍寶一樣； 貪慾既然已經遠離，便能迅速得到解脫。 譬如香甜美味的食物，其中卻含有蠱毒； 種種生死的滋味，夾雜著痛苦也是如此。 也像箱子里裝著蛇，有人揹負著它隨身而行； 如果能夠覺悟並丟棄它，就不會被毒蛇所傷害。 身體也同樣如此，四大（地、水、火、風）就像毒蛇； 有智慧的人能夠捨棄它，就不會被它們所傷害。 如同愚人拿著火炬，緊抓不放就會燒傷自己； 明智的人知道時機便會捨棄，不會被火所焚燒。 貪戀執著于生死的人，災禍的火焰常常熾盛燃燒； 如果能夠覺悟並捨棄它，就不會被火所焚燒。 譬如各種恐怖的地方，也像被火燃燒的房屋， 毒蛇和毒蝎聚集之處，生死的恐懼超過這些。 譬如空曠的村落，又像那空虛的器皿， 諸法皆空無我，真實的本性也是如此。 這三惡道（地獄、餓鬼、畜生）中，這樣的痛苦無量無邊， 即使在天界有喜樂，這也是一種巨大的痛苦。 譬如那盛大的火焰燃燒，貪愛也像這樣熾盛， 即使長久地處在天上，也常常被慾望之火焚燒。 我回憶起在忉利天（Trayastrimsa）時，安住在修習善法的座位上； 天女們侍奉供養，享受著無量極大的快樂。 四座花園排列著珍寶樹木，
【English Translation】 English version Enduring such various sufferings for a long time. The karmic wind blows east and west, striking the body and causing it to break and shatter; It is also like a sudden fierce gale, destroying trees that have been withered for a long time. I have accumulated miserly and greedy actions, not practicing the deeds of generosity and giving, Therefore, I am born in the realm of hungry ghosts, enduring these various sufferings and pains. In the state of Samadhi (Samadhi), the practitioner generates wisdom through contemplation, Observing in various different ways, one can achieve non-negligence. Even if one has not yet severed the afflictions, seeing the suffering of these beings pressing down, Feeling deep pain and fear, one utterly detests the suffering of birth and death. Since one detests, one can be separated from desire, like viewing a treasure in the palm of one's hand; Since greed and desire have been separated, one can quickly attain liberation. For example, fragrant and delicious food, but containing poisonous venom within; The various flavors of birth and death, mixed with suffering, are also like this. It is also like a box containing a snake, someone carrying it with them; If one can awaken and discard it, one will not be harmed by the poisonous snake. The body is also like this, the four elements (earth, water, fire, wind) are like poisonous snakes; A wise person can abandon it, and will not be harmed by them. Like a fool holding a torch, holding it tightly will burn oneself; A wise person knows the time and will discard it, and will not be burned by the fire. Those who are attached to birth and death, the flames of disaster are constantly blazing; If one can awaken and discard it, one will not be burned by the fire. Like various terrifying places, also like a house being burned by fire, A gathering place of poisonous snakes and scorpions, the fear of birth and death exceeds these. Like an empty village, also like that empty vessel, All dharmas are empty and without self, the true nature is also like this. In these three evil paths (hell, hungry ghosts, animals), such suffering is immeasurable, Even if there is joy in the heavens, it is also a great suffering. Like that great fire burning, greed and love are blazing like this, Even if one dwells in the heavens for a long time, one is constantly burned by the fire of desire. I recall being in Trayastrimsa (Trayastrimsa) heaven, dwelling in the seat of practicing good dharmas; Heavenly maidens attending and making offerings, enjoying immeasurable and extreme happiness. Four gardens lined with jeweled trees,
花果妙莊嚴； 隨意五所欲， 一切曾悉受。 時乘白龍象， 遊觀諸浴池； 縱意林流間， 回顧彌日夕。 食必須陀味， 飲則甘曼陀； 充實無疑患， 受樂如大海。 又處內勝堂， 天女進音樂， 妖艷極姿態， 光色曜心目； 妙音六萬種， 常聞美軟聲； 耳目隨彼轉， 令我心醉冥。 諸天發微歌， 聲與絃管諧， 偃臥聽音樂， 寤寐皆憘悅， 諸根回五欲， 猶如旋火輪。 須彌山王頂， 安處快自在， 百一眾雜寶， 間錯莊嚴地； 諸天共娛樂， 經歷甚久長。 觸彼五境界， 發動五情根， 一切悉奇特， 皆是快樂因。 諸天共器食， 隨福有差別； 見此異色時， 心則生憂惱。 如是極愁慘， 猶如地獄苦。 食此不凈飯， 低頭內慚恥， 悔責本宿業， 令我致此苦。 諸天阿修羅， 自守貪彼利， 由是興諍怒， 畏死大恐懼。 或為天給使， 或復極貧窶， 我雖生天上， 無異惡道苦。 于彼恒樂處， 衰死二五相； 是相及命終， 爾時最大苦。 方欲恣所樂， 五衰忽然至； 若見是相時， 愁怖不自安。 天眼卒便瞬， 浴已水著
【現代漢語翻譯】 現代漢語譯本 花朵和果實裝飾的奇妙而莊嚴； 隨心所欲地享受五種感官的慾望，一切都曾經完全體驗過。 時常乘坐白色的龍象，遊覽觀賞各種浴池； 縱情于林間溪流之間，回顧時已是日落黃昏。 食物必須是曼陀味（Mandārava）的美味，飲品則是甘甜的曼陀（Mandārava）； 生活充實，沒有疾病的憂患，享受快樂如同置身大海。 又居住在精美的內勝堂，天女們獻上美妙的音樂， 她們的妖嬈艷麗達到極致，光彩奪目，令人心醉神迷； 六萬種美妙的音樂，常常聽到美好柔和的聲音； 耳和眼隨著她們的表演而轉動，使我心神迷醉。 諸天神發出微妙的歌聲，歌聲與絃樂管樂和諧相融， 我悠閒地躺臥著聽音樂，醒著和睡著時都充滿喜悅， 各種感官沉溺於五欲之中，就像旋轉的火輪一樣。 在須彌山王（Sumeru）的頂端，安穩地居住，快樂而自在， 用一百零一種雜色的珍寶，錯落有致地裝飾著大地； 諸天神共同娛樂，經歷了非常漫長的時間。 接觸那五種感官的境界，發動了五種情感的根源， 一切都非常奇特，都是快樂的原因。 諸天神用共同的器皿飲食，但隨著福報的不同而有差別； 當看到這種不同的顏色時，心中就會產生憂愁和煩惱。 像這樣極其愁苦悲慘，就像身處地獄一樣痛苦。 食用這種不乾淨的食物，低著頭內心感到慚愧羞恥， 後悔責備自己前世的業力，導致我今生遭受這樣的痛苦。 諸天和阿修羅（Asura），各自守護貪圖自己的利益， 因此而引發爭端和憤怒，畏懼死亡，感到極大的恐懼。 有的成為天人的僕役，有的卻極其貧困， 我雖然生在天上，卻和身處惡道受苦沒有什麼不同。 在那恒常快樂的地方，卻有衰老和死亡的五種徵兆； 這些衰敗的徵兆以及生命的終結，是那時最大的痛苦。 正想要盡情享受快樂，五衰的現象忽然降臨； 當看到這些衰敗的徵兆時，愁苦恐懼，無法自安。 天人的眼睛突然眨動，洗浴之後身體沾著水漬
【English Translation】 English version Flowers and fruits adorn it wonderfully and solemnly; At will, all five desires are indulged, everything has been fully experienced. Often riding a white dragon elephant, touring and viewing various bathing ponds; Indulging in the streams between the forests, looking back, it is already sunset. Food must be the delicious taste of Mandārava, and drinks are the sweet Mandārava; Life is fulfilling, without the worry of illness, enjoying happiness as if in the sea. Also residing in the exquisite inner hall, heavenly maidens offer beautiful music, Their enchanting beauty reaches its peak, dazzling and captivating; Sixty thousand kinds of wonderful music, often hearing beautiful and soft sounds; Ears and eyes follow their performances, making my mind intoxicated. The gods emit subtle songs, the songs harmonize with string and wind instruments, I lie leisurely listening to music, awake and asleep, full of joy, All senses indulge in the five desires, like a spinning fire wheel. On the top of Mount Sumeru, residing peacefully, happy and at ease, One hundred and one kinds of miscellaneous treasures are scattered to decorate the land; The gods enjoy themselves together, experiencing a very long time. Touching the five sense realms, activating the roots of the five emotions, Everything is very peculiar, all are the cause of happiness. The gods eat with common utensils, but there are differences according to their blessings; When seeing these different colors, sorrow and annoyance arise in the heart. Being so extremely sad and miserable is like being in hell. Eating this unclean food, lowering my head, I feel ashamed and embarrassed, Regretting and blaming my past karma, which caused me to suffer this pain in this life. The gods and Asuras, each guarding and coveting their own interests, Therefore, disputes and anger arise, fearing death, feeling great fear. Some become servants of the gods, while others are extremely poor, Although I was born in heaven, it is no different from suffering in the evil realms. In that place of constant happiness, there are five signs of decay and death; These signs of decay and the end of life are the greatest suffering at that time. Just wanting to enjoy happiness to the fullest, the five signs of decay suddenly arrive; When seeing these signs of decay, sorrow and fear arise, unable to be at peace. The eyes of the Deva suddenly blink, after bathing, the body is covered with water
身， 一切妙境界， 其心不喜樂。 千種樂自然， 加陵頻伽音； 今則寂無聲， 當知七日死。 玉女悉捨去， 余天共從事； 見已生熱惱， 命終入地獄。 唯有賢聖人， 了達無常變， 解脫生死苦。 凡夫為燒然， 腋下流汗出， 衣服卒垢膩； 見已大恐怖， 是則凈業盡； 華冠常鮮嚴， 而今忽萎熟； 身體本光澤， 一朝頓枯悴； 常所愛樂坐， 今惡不復樂； 是五惡瑞現， 當知死時至。 唯有見諦者， 無此諸惡相， 我今說比丘， 於是增厭患(梵本中無此一偈)。 諸天及天處， 衰變不久住； 明智修行者， 見斯無常變。 四寶須彌王， 真金山圍繞， 修行慧眼凈， 見此悉融消。 又諸大鐵圍， 周匝四天下， 消壞非常相， 行者見明瞭。 修行于天上， 如是觀察己， 復於人道中， 思惟正憶念。 或時犯王法， 斬截身手足， 拷掠極楚毒， 我悉遍經歷。 親戚永別離， 悲戀為墮淚； 設集著一處， 過於四大海。 計我從本來， 人中所受生， 白骨悉積聚， 高廣喻須彌； 流回三惡道， 楚毒無過者。 人天所受苦，
【現代漢語翻譯】 現代漢語譯本 身（身體）， 一切妙境界， 其心不喜樂。 千種樂自然， 加陵頻伽音（一種美妙的鳥鳴聲）； 今則寂無聲， 當知七日死。 玉女悉捨去， 余天共從事； 見已生熱惱， 命終入地獄。 唯有賢聖人， 了達無常變， 解脫生死苦。 凡夫為燒然， 腋下流汗出， 衣服卒垢膩； 見已大恐怖， 是則凈業盡； 華冠常鮮嚴， 而今忽萎熟； 身體本光澤， 一朝頓枯悴； 常所愛樂坐， 今惡不復樂； 是五惡瑞現， 當知死時至。 唯有見諦者， 無此諸惡相， 我今說比丘（佛教出家男眾）， 於是增厭患(梵本中無此一偈)。 諸天及天處， 衰變不久住； 明智修行者， 見斯無常變。 四寶須彌王（由四種珍寶構成的須彌山王）， 真金山圍繞， 修行慧眼凈， 見此悉融消。 又諸大鐵圍（圍繞世界的鐵圍山）， 周匝四天下， 消壞非常相， 行者見明瞭。 修行于天上， 如是觀察己， 復於人道中， 思惟正憶念。 或時犯王法， 斬截身手足， 拷掠極楚毒， 我悉遍經歷。 親戚永別離， 悲戀為墮淚； 設集著一處， 過於四大海。 計我從本來， 人中所受生， 白骨悉積聚， 高廣喻須彌； 流回三惡道， 楚毒無過者。 人天所受苦，
【English Translation】 English version The body, In all delightful realms, His heart no longer rejoices. A thousand kinds of natural music, The sound of the Kalavinka (a bird with a beautiful voice); Now it is silent, Know that he will die in seven days. The jade maidens all depart, Other devas attend to him; Seeing this, he becomes agitated, And upon death, he falls into hell. Only the wise and holy, Understand impermanence, And are liberated from the suffering of birth and death. The common man is consumed, Sweat flows from his armpits, His clothes suddenly become soiled; Seeing this, he is greatly terrified, His pure karma is exhausted; His floral crown, once fresh and adorned, Now suddenly withers and fades; His body, once radiant, Suddenly becomes withered and gaunt; The seat he once loved and enjoyed, He now dislikes and no longer enjoys; These five evil omens appear, Know that the time of death has arrived. Only those who have seen the truth, Do not have these evil signs, I now speak to the Bhikshus (Buddhist monks), To increase their aversion (this verse is not in the Sanskrit version). The devas and the heavenly realms, Decay and do not last long; The wise and diligent practitioners, See this impermanence. The Sumeru King (Mount Sumeru, made of four treasures), Of four treasures, surrounded by mountains of true gold, The practitioner with pure wisdom eyes, Sees all of this melt away. Also, the great Iron Mountains (the Iron Ring Mountains surrounding the world), Encircling the four continents, The signs of destruction and impermanence, The practitioner sees clearly. Practicing in the heavens, Observing oneself in this way, Again, in the human realm, Contemplating with right mindfulness. Sometimes violating the king's law, Having limbs and hands and feet cut off, Tortured with extreme cruelty, I have experienced all of this. Relatives forever separated, Sorrowfully weeping with longing; If gathered in one place, It would exceed the four great oceans. Counting from the beginning, The births I have received in the human realm, The accumulated white bones, Piled up high and wide, like Sumeru; Revolving through the three evil paths, There is no suffering greater than this. The suffering experienced in human and heavenly realms,
是亦多無量， 欲廣分別說， 窮劫不能盡。 三昧境界地， 思惟所生果， 觀察善明瞭， 修行深憂厭。 我雖舍家業， 不能成道果； 自謂為出家， 未出生死獄。 我雖棄恩愛， 名曰舍所生， 而不能免離， 癡愛業父母。 徒自為人子， 不從佛法生； 外假聖法衣， 力不離癡惑。 舍彼五欲利， 依止出家業， 而於佛法中， 不獲少功德。 雖舍內貪著， 而不得出要； 四念未成就， 何從得心樂？ 剃髮毀形好， 而不捨憍慢， 空失欲味歡， 不得禪悅樂。 於五無間業， 未能定不起； 譬如無舟梁， 而欲越深水。 未入決定聚， 復無生天業， 無明覆心眼， 永沒生死淵。 應勤業所務， 無有無作果， 作者終不喪， 修行宜善思。 常受人信施， 侵彼肌體分； 謂我有功德， 自顧空無實。 由此利養心， 翳我善功德； 深思克骨苦， 即時興厭離。 未脫諸惡趣， 顛倒見所縛， 不向平等路， 牟尼一乘道。 得生難得趣， 諸根悉具足， 值佛興於世， 又得聞正法， 而不捨苦器， 未渡貪慾海， 拔刀五惡賊， 是亦未
【現代漢語翻譯】 現代漢語譯本： 這些（三昧境界地，思惟所生果等等）也是非常多且無量的，如果想要廣泛地分別解說，即使窮盡漫長的劫數也無法說完。 處於三昧（Samadhi）境界的修行之地，以及通過思惟所產生的果報，通過觀察能夠清楚明白，修行者對此應該深深地感到憂慮和厭倦。 我雖然捨棄了家庭和事業，卻仍然不能成就道果；自認為已經出家，實際上還沒有脫離生死的牢獄。 我雖然拋棄了恩愛，名義上是捨棄了生育我的父母，卻仍然不能免離愚癡和貪愛的業力。 徒然地做著別人的兒子，不是從佛法中獲得新生；外表上穿著神聖的法衣，卻沒有力量脫離愚癡和迷惑。 捨棄了那五欲的利益，依靠出家修行，卻在佛法中沒有獲得絲毫的功德。 雖然捨棄了內心的貪著，卻不能得到解脫的關鍵；四念處（catu-smṛtyupasthāna）沒有成就，又從哪裡能得到內心的快樂呢？ 剃除了頭髮，毀壞了美好的形貌，卻不捨棄驕慢之心，白白地失去了世俗的快樂，卻得不到禪定的喜悅。 對於五無間業（pañcānantarya），仍然不能確定自己不會造作；這就像沒有船和橋樑，卻想要橫越深水一樣。 沒有進入決定聚（niyata-rāśi），也沒有能夠往生天界的善業，無明遮蔽了心眼，將永遠沉沒在生死的深淵中。 應該勤奮地做該做的事情，沒有不勞而獲的果報，造作者最終不會喪失其業果，修行者應該好好地思考這些道理。 常常接受別人的信仰和佈施，侵損著他們的血汗；自認為有功德，卻反觀自身空無一物。 由於貪圖利養的心，遮蔽了我的善良功德；如果能深刻地思考這種刻骨銘心的痛苦，就會立刻產生厭離之心。 還沒有脫離各種惡趣，被顛倒的見解所束縛，不走向平等的道路，也就是牟尼（Muni，佛陀）所說的唯一乘道。 能夠獲得人身是很難得的，諸根都完全具備，又遇到佛陀出現在世間，又能夠聽聞到正法， 卻仍然不捨棄這充滿痛苦的身體，沒有渡過貪慾的海洋，拔出刀劍的五種惡賊，這也是沒有做到的。
【English Translation】 English version: These (the realm of Samadhi, the fruits of contemplation, etc.) are also immeasurable and vast. Even if one were to exhaust endless kalpas (aeon) in detailed explanations, one could not fully describe them. In the realm of Samadhi (Samadhi), and the fruits born of contemplation, through observation, one can clearly understand, and practitioners should feel deep sorrow and weariness towards this. Although I have abandoned my family and career, I am still unable to attain the fruit of the path; I consider myself to have renounced the world, but I have not yet escaped the prison of birth and death. Although I have abandoned love and affection, nominally forsaking those who gave me birth, I am still unable to escape the karmic forces of ignorance and attachment. Vainly acting as someone's son, not born from the Buddha's teachings; outwardly wearing the sacred robes, yet lacking the strength to break free from ignorance and delusion. Having abandoned the benefits of the five desires, relying on the practice of renunciation, yet gaining not the slightest merit in the Buddha's teachings. Although abandoning inner clinging, one cannot obtain the key to liberation; the four foundations of mindfulness (catu-smṛtyupasthāna) are not accomplished, so where can one find inner joy? Shaving the head and destroying the beautiful form, yet not abandoning pride and arrogance, vainly losing the pleasures of desire, and not attaining the joy of meditation. Regarding the five heinous offenses (pañcānantarya), one cannot be certain that one will not commit them; it is like wanting to cross a deep river without a boat or bridge. Not having entered the determined group (niyata-rāśi), nor having the good karma to be reborn in the heavens, ignorance covers the eyes of the mind, and one will forever sink into the abyss of birth and death. One should diligently do what needs to be done, there is no fruit without effort, the doer will ultimately not lose their karmic result, practitioners should contemplate these principles well. Constantly receiving the faith and offerings of others, encroaching upon their lifeblood; considering myself to have merit, yet looking back and seeing emptiness and unreality. Due to the mind that craves profit and offerings, my good merits are obscured; if one can deeply contemplate this bone-piercing suffering, one will immediately generate a sense of weariness and detachment. Not yet having escaped the various evil realms, bound by inverted views, not heading towards the path of equality, which is the One Vehicle path of Muni (Muni, Buddha). To be born as a human is difficult to attain, with all faculties complete, and to encounter the Buddha appearing in the world, and to be able to hear the true Dharma, Yet still not abandoning this vessel of suffering, not having crossed the ocean of greed, drawing the swords of the five evil thieves, this too has not been done.
摧滅。 如是正觀時， 修行向解脫； 作是憂厭相， 則便生決定。 身為不凈器， 三十六充滿； 譬如大地種， 生育眾雜類。 身為隱覆聚， 亦常假澡浴， 聚沫撮摩法， 不久必當滅。 譬如毒蛇篋， 四大篋亦然， 八萬蟲中舍， 常共競侵食。 是身為災宅， 四百四病惱； 種種苦不凈， 一切內充滿。 譬如故空舍， 亦如丘冢間， 壞器無堅固， 說身亦復然。 無量眾惡聚， 虛妄非真實， 顛倒起貪著， 長夜嬰楚毒。 將復處胞胎， 數數受生苦， 不見真實法， 生死輪常轉。 始受迦羅邏， 次生泡肉段， 漸厚成肢節， 五種胞胎苦。 幽閉無日獄， 生熟藏所迫； 長養於行廁， 臭悶不凈苦。 出胎受生苦， 輪轉老病死， 一切諸陰起， 三相所迫切。 觀色如聚沫， 受如水上泡， 想如春時炎， 眾行如芭蕉， 識種猶如幻， 虛妄無真實。 逼迫是苦相， 因緣是集相， 寂靜滅盡相， 出要是道相。 於此四聖諦， 修行漸觀察， 思惟十六行， 解脫生死苦。 略說一切法， 自相及共相， 明知決定義， 修行正觀察。
【現代漢語翻譯】 現代漢語譯本 摧毀（摧滅）。 像這樣正確地觀察時，修行者才能趨向解脫；產生這種憂愁厭惡的念頭，就會產生堅定的決心。 身體是不乾淨的容器，充滿了三十六種不凈之物；就像大地一樣，能生長各種各樣的東西。 身體是隱藏和覆蓋的集合體，也經常需要沐浴洗滌，就像聚攏泡沫一樣，是虛幻不實的，不久必定會消滅。 就像裝毒蛇的箱子，四大（地、水、火、風）組成的身體也像這樣，是八萬種蟲子的住所，它們經常互相爭奪侵蝕。 這個身體是災禍的住所，受到四百零四種疾病的困擾；各種各樣的痛苦和不凈之物，都充滿在身體內部。 就像破舊空曠的房屋，也像荒涼的墳墓一樣，損壞的器物沒有堅固性，所說的身體也是這樣。 身體是無數罪惡的聚集，虛假不真實，因為顛倒妄想而產生貪戀執著，在漫長的黑夜裡遭受痛苦。 將要再次進入胞胎，一次又一次地承受出生的痛苦，因為看不見真實的佛法，所以在生死輪迴中不停地流轉。 最初是受精卵（迦羅邏），然後變成像泡沫一樣的肉團，逐漸增厚形成肢體關節，承受胞胎中的五種痛苦。 像被幽禁在沒有陽光的監獄裡，受到生臟和熟髒的壓迫；在大小便的地方生長，充滿臭氣和令人窒息的不凈之苦。 出生時承受出胎的痛苦，在衰老、疾病和死亡中輪轉，一切諸陰（五蘊）生起，受到生、老、病三相的逼迫。 觀察色蘊（色）就像聚攏的泡沫，受蘊（受）就像水上的氣泡，想蘊（想）就像春天的陽焰，行蘊（行）就像芭蕉樹，識蘊（識）就像幻術一樣，虛妄不真實。 逼迫是苦相（苦諦的相），因緣是集相（集諦的相），寂靜是滅相（滅諦的相），出離是道相（道諦的相）。 對於這四聖諦（苦、集、滅、道），通過修行逐漸觀察，思維十六種行相，就能解脫生死輪迴的痛苦。 概括地說一切法，有自相和共相，明確地瞭解其決定的意義，通過修行進行正確的觀察。
【English Translation】 English version Destruction (Cuimie). When observing correctly in this way, the practitioner moves towards liberation; generating this sense of sorrow and aversion leads to firm resolve. The body is an unclean vessel, filled with thirty-six impurities; like the earth, it can grow all sorts of things. The body is a hidden and covered collection, also constantly requiring bathing and washing, like gathering foam, it is illusory and unreal, and will soon perish. Like a box containing poisonous snakes, the body composed of the four elements (earth, water, fire, wind) is also like this, a dwelling for eighty thousand worms, which constantly compete to invade and devour it. This body is a dwelling of calamity, afflicted by four hundred and four diseases; all kinds of suffering and impurities fill the inside of the body. Like an old empty house, also like a desolate tomb, damaged vessels have no solidity, the body is said to be the same. The body is an accumulation of countless evils, false and unreal, due to inverted delusions, greed and attachment arise, suffering torment in the long night. About to enter the womb again, enduring the suffering of birth again and again, because the true Dharma is not seen, continuously revolving in the cycle of birth and death. Initially, it is a fertilized egg (Kalala), then it becomes a mass of flesh like foam, gradually thickening to form limbs and joints, enduring the five sufferings in the womb. Like being imprisoned in a sunless jail, oppressed by the raw and cooked organs; growing in a place of excrement and urine, filled with the suffering of stench and suffocating impurity. Enduring the suffering of emerging from the womb at birth, revolving in old age, sickness, and death, all the skandhas (five aggregates) arise, oppressed by the three marks of existence (birth, aging, death). Observing form (rupa) like gathered foam, feeling (vedana) like bubbles on water, perception (samjna) like a mirage in spring, mental formations (samskara) like a banana tree, consciousness (vijnana) like an illusion, false and unreal. Oppression is the mark of suffering (the characteristic of the Truth of Suffering), causes and conditions are the mark of origin (the characteristic of the Truth of the Origin of Suffering), tranquility is the mark of cessation (the characteristic of the Truth of the Cessation of Suffering), liberation is the mark of the path (the characteristic of the Truth of the Path to the Cessation of Suffering). Regarding these Four Noble Truths (suffering, origin, cessation, path), gradually observe through practice, contemplate the sixteen aspects, and one can be liberated from the suffering of birth and death. In summary, all dharmas have their own characteristics and common characteristics, clearly understand their definitive meaning, and conduct correct observation through practice.
修行然慧燈， 正觀四真諦， 能斷惡趣分， 離諸受胎苦， 不復樂受身， 嬰世之苦惱。 舍除利養行， 獨處修遠離。 已能修厭離， 不味生天樂； 況復著人間， 忍受諸苦痛。 觀種如毒蛇， 陰為五怨賊； 自覺貪慾患， 長夜密侵害。 六根如空聚， 塵賊競來集， 於此內外入， 修行真實觀。 見愛如大河， 涅槃如彼岸； 修行慧眼凈， 觀法空無我。 如是知真實， 不樂處三有。 明見諸法者， 略說三成相， 及前說三壞， 方便勤修習， 次第相行義， 是今當更說。 一色種種觀， 一一四種因， 決定知因果， 究竟身念處。 受與心相應， 觀時惟自體， 因緣果無量， 其相同種性， 修行思惟起， 悉依所依現。 心猶不調馬， 如幻如猿猴， 無量因緣相， 一切現所依。 二陰空無我， 次合觀想色， 想合受與識， 行二亦如是。 次第想色受， 想色識亦然， 分別想受識， 行三同想說。 四五漸和合， 思惟壞自相， 總緣五盛陰， 七處三種觀。 悅樂廣境界， 還滅觀生滅， 一念見真實， 具足法念處。 正觀陰
【現代漢語翻譯】 現代漢語譯本： 修行點燃智慧的明燈，以正確的觀念觀察四聖諦（Four Noble Truths）， 能夠斷絕通往惡趣的道路，脫離各種受胎的痛苦， 不再貪戀接受身體，承受世間的苦惱。 捨棄追求名利的行徑，獨自居住修習遠離塵囂。 已經能夠修習厭離之心，不再貪戀生天的快樂； 更何況是執著於人間，忍受各種痛苦。 觀察種子如同毒蛇，五陰（Five Aggregates）如同五個怨賊； 自覺貪慾的禍患，在漫長的黑夜裡隱秘地侵害。 六根（Six Sense Organs）如同空虛的村落，塵垢盜賊競相來聚集， 對於這內外之入處，修行真實的觀照。 視愛慾如同一條大河，視涅槃（Nirvana）如河的彼岸； 修行使智慧之眼清凈，觀察諸法空性無我。 像這樣了知真實，便不再貪戀處於三有（Three Realms of Existence）。 明瞭見到諸法的人，簡略地說有三種成就之相， 以及前面所說的三種壞滅，方便地勤奮修習， 次第、相、行、義，這些是現在應當進一步說明的。 首先對色（Form）進行種種觀察，一一分析其四種因， 確定地了知因果，最終達到身念處（Mindfulness of the Body）。 受（Feeling）與心相應，觀察時只觀照自體， 因緣果無量無邊，其相相同種性， 修行思惟生起，完全依據所依而顯現。 心就像不馴服的馬，如幻象一般，又像猿猴一樣， 具有無量因緣之相，一切都顯現在所依之上。 二陰（Two Aggregates）是空無我的，其次是合起來觀想色， 想（Perception）合受與識（Consciousness），行（Volition）二者也是這樣。 次第觀想色受，觀想色識也是這樣， 分別觀想受識，行三者與想的說法相同。 四五逐漸和合，思惟其壞滅的自相， 總緣五盛陰（Five Flourishing Aggregates），在七處進行三種觀照。 悅樂廣大的境界，還滅觀照生滅， 一念之間見到真實，具足法念處（Mindfulness of the Dharma）。 正確地觀察五陰（Five Aggregates）。
【English Translation】 English version: Cultivating, one ignites the lamp of wisdom, rightly contemplating the Four Noble Truths, Able to sever the path to evil destinies, departing from all suffering of rebirth, No longer delighting in receiving a body, enduring the afflictions of the world. Abandoning the pursuit of profit and offerings, dwelling alone to cultivate detachment. Having cultivated aversion, no longer savoring the pleasures of heavenly rebirth; How much less attached to the human realm, enduring all kinds of suffering. Observing seeds as poisonous snakes, the Five Aggregates as five vengeful thieves; Conscious of the affliction of greed, secretly harming in the long night. The Six Sense Organs are like empty villages, dust and thieves vying to gather, Regarding these internal and external entrances, cultivating true contemplation. Viewing craving as a great river, viewing Nirvana as the other shore; Cultivating to purify the eye of wisdom, contemplating the emptiness and selflessness of all dharmas. Knowing the truth in this way, one no longer delights in dwelling in the Three Realms of Existence. Those who clearly see all dharmas, briefly speaking, have three aspects of accomplishment, And the three destructions mentioned earlier, diligently cultivating with skillful means, Sequence, characteristics, actions, and meanings, these are what should be further explained now. First, observe form (rupa) in various ways, analyzing each of its four causes, Definitely knowing cause and effect, ultimately reaching mindfulness of the body (kayasmrti). Feeling (vedana) corresponds with the mind, observing only the self-nature, Causes, conditions, and effects are immeasurable, their characteristics are of the same nature, Cultivating thought arises, appearing entirely dependent on what it relies upon. The mind is like an untamed horse, like an illusion, like a monkey, Having immeasurable aspects of causes and conditions, everything appears dependent on what it relies upon. The two aggregates (Two Aggregates) are empty and without self, next, contemplate form combined, Perception (samjna) combines with feeling and consciousness (vijnana), volition (samskara) is also like this. Sequentially contemplate form and feeling, contemplate form and consciousness as well, Separately contemplate feeling and consciousness, the three aspects of volition are the same as perception. The four and five gradually combine, contemplating their destructive self-nature, Totally focusing on the Five Flourishing Aggregates, contemplating in three ways at seven locations. Joyful and vast realms, cessation contemplating arising and ceasing, In a single thought seeing the truth, fully possessing mindfulness of the Dharma (dhammasmrti). Rightly contemplating the Five Aggregates.
種相， 如化夢水月， 定慧轉增廣， 彼則暖法生。 其心極寂靜， 總見五陰相， 自身慾火燒， 三界盡熾然。 諸相三三昧， 正向解脫門， 初觀四聖諦， 真實十六行。 成就暖法已， 增進真實觀， 見佛身相好， 無量諸功德， 第一寂滅法， 清凈離煩惱。 聖眾功德海， 甚深無崖底， 種種微妙相， 現身及境界。 見已心歡喜， 頂法具足相。 增進生法忍， 五趣現境界。 惡道熾然滅， 游息清涼處， 中住經生死， 最上唯一心。 先觀無量苦， 次見苦種生， 種轉增廣大， 漸見苦集滅， 滅已然後觀， 八聖平等道。 變滅無常相， 粗澀逼迫苦， 空寂無眾生， 不自在無我。 苦種是因緣， 眾緣合為集； 種生故說起， 興果名為緣。 苦集盡故滅， 滅靜說寂止； 清凈離三有， 覺說為妙出。 徑路是道相， 平直說正義； 進向謂之趣， 乘出故說乘。 四諦十六行， 具足真實觀， 忍法次第生， 世間第一法。 聖行正受地， 得是三決定， 見道思惟道， 次第漸究竟。 一切微妙相， 各各隨地起， 成就實智慧，
【現代漢語翻譯】 現代漢語譯本 觀想諸法的'種相'（種子顯現的形態），如同幻化出來的夢境和水中的月亮一樣虛幻不實。 當禪定和智慧逐漸增長和擴充套件時，修行者便會生起'暖法'（四加行位的第一個階段）。 當內心達到極其寂靜的狀態時，修行者能夠全面地觀察到'五陰'（色、受、想、行、識）的生滅變化。 自身彷彿被火焰燃燒，感覺整個'三界'（欲界、色界、無色界）都充滿了熾熱的火焰。 通過對諸法之相的觀想，進入'三三昧'（空三昧、無相三昧、無作三昧），直接趨向于解脫之門。 最初觀想'四聖諦'（苦、集、滅、道），以及與其相關的'真實十六行'（四聖諦各自具有四種行相）。 在成就'暖法'之後，進一步增進對真實的觀照。 能夠見到佛陀的身相莊嚴美好，以及無量無邊的功德。 '第一寂滅法'（涅槃）是最為寂靜和滅苦的法，能夠使人清凈，遠離煩惱。 聖眾的功德如大海般深廣無邊，難以測量。 種種微妙的景象，會顯現在修行者的身心和境界中。 見到這些景象后，內心充滿歡喜，這便是'頂法'（四加行位的第二個階段）具足的征相。 進一步增進對'生法忍'（對諸法生滅無常的忍可）的修習，'五趣'（地獄、餓鬼、畜生、人、天）的境界會顯現在修行者面前。 惡道的熾熱火焰逐漸熄滅，修行者能夠在清涼之處休息。 在中陰階段經歷生死，最重要的是保持唯一的心念。 首先觀想無量的痛苦，然後觀察痛苦產生的根源。 痛苦的種子逐漸增長和擴大，逐漸能夠看到痛苦的集起和滅除。 在痛苦滅除之後，然後觀想'八聖道'（正見、正思惟、正語、正業、正命、正精進、正念、正定）的平等之道。 觀想諸法的變異和滅壞，認識到諸法是無常的。 認識到諸法是粗糙、澀滯、逼迫的，本質是痛苦的。 認識到諸法是空虛寂靜的，沒有眾生存在，沒有自在，沒有我。 痛苦的種子是產生痛苦的因緣，眾多因緣和合便形成了痛苦的集起。 因為有種子的生起，所以說痛苦會產生；產生結果的條件稱為緣。 痛苦的集起滅盡，所以說滅是寂靜止息的狀態。 清凈，遠離三有（欲有、色有、無色有），覺悟者說這是美妙的解脫。 道路是道的象徵，平直意味著正義。 前進的方向稱為趣向，能夠乘載眾生出離生死，所以稱為乘。 對四聖諦的十六種行相，進行具足而真實的觀照。 '忍法'（對法的忍可）會次第生起，這是世間第一的法。 聖者的行為是安住于正受的境界，能夠獲得三種決定性的智慧。 見道和思惟道，會次第漸進地達到究竟圓滿。 一切微妙的景象，會各自隨著修行者所處的不同階段而顯現。 最終成就真實的智慧。
【English Translation】 English version Contemplate the 'seed-aspects' (seed-like manifestations) of all dharmas, as illusory as dreams and the moon in water. When samadhi (concentration) and wisdom gradually increase and expand, the practitioner will generate 'warmth' (the first stage of the four preparatory practices). When the mind reaches a state of extreme tranquility, the practitioner can fully observe the arising and ceasing of the 'five skandhas' (form, feeling, perception, mental formations, and consciousness). The body feels as if it is being burned by flames, and the entire 'three realms' (desire realm, form realm, and formless realm) are perceived as filled with blazing fire. Through contemplation of the aspects of all dharmas, enter the 'three samadhis' (emptiness samadhi, signlessness samadhi, and wishlessness samadhi), directly approaching the gate of liberation. Initially contemplate the 'Four Noble Truths' (suffering, origin, cessation, and path), and the associated 'sixteen aspects of reality' (each of the Four Noble Truths has four aspects). After achieving 'warmth', further enhance the contemplation of reality. One can see the Buddha's beautiful form and features, and immeasurable merits and virtues. The 'first quiescence dharma' (Nirvana) is the most peaceful and liberating dharma, which can purify and free one from afflictions. The merits and virtues of the Sangha (holy community) are as deep and vast as the ocean, immeasurable. Various subtle phenomena will appear in the practitioner's mind and environment. Upon seeing these phenomena, the mind is filled with joy, which is a sign of the completion of 'peak' (the second stage of the four preparatory practices). Further enhance the practice of 'acceptance of the arising of dharmas' (acceptance of the impermanence of all dharmas), and the realms of the 'five destinies' (hell, hungry ghosts, animals, humans, and gods) will appear before the practitioner. The blazing flames of the evil paths gradually extinguish, and the practitioner can rest in a cool and peaceful place. Experiencing birth and death in the intermediate state, the most important thing is to maintain a single thought. First contemplate immeasurable suffering, then observe the root causes of suffering. The seeds of suffering gradually increase and expand, and one can gradually see the arising and cessation of suffering. After the cessation of suffering, then contemplate the equal path of the 'Eightfold Noble Path' (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Contemplate the change and destruction of all dharmas, recognizing that all dharmas are impermanent. Recognize that all dharmas are rough, astringent, and oppressive, and their essence is suffering. Recognize that all dharmas are empty and silent, without sentient beings, without autonomy, and without self. The seeds of suffering are the causes and conditions for the arising of suffering, and the combination of many causes and conditions forms the accumulation of suffering. Because of the arising of seeds, it is said that suffering arises; the conditions that produce results are called causes. The accumulation of suffering ceases, so it is said that cessation is a state of quietude and stillness. Pure, free from the three existences (desire existence, form existence, formless existence), the enlightened one says this is wonderful liberation. The road is a symbol of the path, and straightness means righteousness. The direction of progress is called inclination, and it can carry sentient beings out of birth and death, so it is called a vehicle. Perform complete and true contemplation of the sixteen aspects of the Four Noble Truths. 'Acceptance of dharmas' (acceptance of the Dharma) will arise in sequence, which is the first dharma in the world. The actions of the saints are dwelling in the realm of right reception, and one can obtain three decisive wisdoms. The path of seeing and the path of cultivation will gradually reach ultimate perfection in sequence. All subtle phenomena will appear according to the different stages in which the practitioner is. Ultimately achieve true wisdom.
具足諸功德。 當知上所說， 修行決定分， 諸有明智者， 應作正方便， 信勤勿懈怠， 常起欲慚愧。 于諸梵行者， 常當愛恭敬； 自守修凈戒， 威儀令安諦。 假使得利養， 少欲知止足； 易滿亦易養， 適身知量食； 亦如人膏車， 不為貪味故。 曉了一切有， 所生悉過患； 思惟善觀察， 三有如火然。 如彼重病人， 信受醫方療； 聞善知識說， 觀察諦思惟。 常以清凈心， 系身莫放逸； 寂嘿少言說， 宴坐思實義。 丘壙林樹間， 閑居修遠離； 無事樂山巖， 窟中露地坐， 樹下敷草葉， 如是清凈住， 修行內思惟， 勤習無休懈。 專精求己利， 遠離退住過， 必能得升進， 決定功德分， 修行勤方便， 具足諸善根。 我以少慧力， 略說諸法性， 如其究竟義， 十力智境界。◎
達摩多羅禪經卷上 大正藏第 15 冊 No. 0618 達摩多羅禪經
達摩多羅禪經卷下
東晉三藏佛陀跋陀羅譯
◎修行方便道不凈觀退分第九
如我力所能， 已說安般念， 修行不凈觀， 次第應分別。 不凈方便觀，
【現代漢語翻譯】 現代漢語譯本 具足一切功德。 應當知道上面所說的，是修行的決定部分，所有聰明有智慧的人，都應該採取正確的方便法門，要有信心和精進，不要懈怠，常常生起希求之心和慚愧之心。 對於所有修梵行的人，要常常愛護和恭敬；自己守護清凈的戒律，使威儀安穩而審慎。 即使得到了利益和供養，也要少欲知足；容易滿足也容易養活，適合身體的需求，知道適量的飲食；就像人用油脂來潤滑車子一樣，不是爲了貪圖美味的緣故。 明白一切有為法，所生起的都是過患；思考、觀察，善加觀察，三有（三界）就像火在燃燒一樣。 就像那些重病的人，相信並接受醫生的處方來治療；聽聞善知識的說法，觀察並仔細地思考。 常常用清凈的心，約束身心，不要放縱；保持寂靜，少說話，安靜地坐著，思考真實的意義。 在山丘、墳地、樹林之間，閑居修行，遠離塵囂；沒事的時候喜歡山巖，在山洞中或露天的地方坐著，在樹下鋪上草或樹葉，像這樣清凈地居住，修行內在的思惟，勤奮地修習，沒有休息和懈怠。 專心致志地尋求自身的利益，遠離使人退步的處所，必定能夠得到提升和進步，這是決定性的功德部分，修行勤奮，方便得力，具足各種善根。 我以微少的智慧力量，簡略地說說諸法的體性，如其究竟的意義，是十力（Tathāgata-balas，如來十力）智慧的境界。 《達摩多羅禪經》捲上 大正藏第 15 冊 No. 0618 《達摩多羅禪經》 《達摩多羅禪經》卷下 東晉三藏佛陀跋陀羅（Buddhabhadra）譯 ◎修行方便道不凈觀退分第九 根據我的能力，已經說了安般念（Ānāpānasmṛti，入出息念），修行不凈觀，應該依次分別說明。 不凈方便觀，
【English Translation】 English version Endowed with all merits. It should be known that what has been said above is the decisive part of practice. All intelligent and wise people should adopt the right expedient methods, have faith and diligence, not be懈怠 (xiè dài, lazy or remiss), and constantly generate a desire for progress and a sense of shame. Towards all those who practice Brahmacharya (pure conduct), one should always cherish love and respect; guard one's own pure precepts, and make one's demeanor stable and prudent. Even if one obtains benefits and offerings, one should have few desires and be content; be easy to satisfy and easy to support, suit one's bodily needs, and know the proper amount of food; just as people use oil to lubricate a cart, not for the sake of greed for delicious flavors. Understand that all conditioned existence is inherently flawed; contemplate and observe, carefully observe, the three realms (Trailokya) are like a burning fire. Just like those seriously ill people who believe and accept the doctor's prescription for treatment; listen to the teachings of a Kalyāṇa-mitta (spiritual friend), observe and carefully contemplate. Always use a pure mind to restrain the body and mind, do not be lax; maintain silence, speak little, sit quietly, and contemplate the true meaning. In the hills, cemeteries, and forests, live in seclusion and practice detachment; when there is nothing to do, enjoy the mountain rocks, sit in caves or in open spaces, spread grass or leaves under trees, live purely in this way, practice inner contemplation, and diligently cultivate without rest or懈怠 (xiè dài, laziness). Focus wholeheartedly on seeking one's own benefit, stay away from places that cause regression, and one will surely be able to advance and progress. This is the decisive part of merit, practice diligently, have skillful means, and be endowed with all good roots. With my meager wisdom, I briefly speak of the nature of all Dharmas (teachings), as their ultimate meaning is the realm of the ten powers (Tathāgata-balas) of wisdom. Dharmatrata Meditation Sutra, Scroll 1 Taisho Tripitaka Volume 15, No. 0618 Dharmatrata Meditation Sutra Dharmatrata Meditation Sutra, Scroll 2 Translated by Buddhabhadra of the Eastern Jin Dynasty ◎ The Ninth Section on the Regressive Aspects of Impurity Contemplation in the Path of Skillful Practice According to my ability, I have already spoken of Ānāpānasmṛti (mindfulness of breathing), the practice of impurity contemplation should be explained in order. The expedient contemplation of impurity,
思惟念退減， 明智所知相， 是今我當說。 修行初方便， 自於身少分， 背凈開皮色， 觀其所起相。 雖暫壞皮色， 不力勤方便； 凈想還復生， 說名修行退。 不能起所應， 重令皮色壞； 凈想仍不除， 亦名修行退。 修行愛慾增， 應往至蒙間， 取彼不凈相， 還來本處坐。 所見諸死屍， 我身亦復然； 一心內觀察， 如彼蒙間相。 彼為我作證， 由是得真實， 已得真實相， 不復起邪想。 如是方便修， 慧眼猶不凈； 當知是顛倒， 無智癡冥聚。 若於足指緣， 闇亂心不住， 當於上繫念， 觀察求升進。 于上壞色處， 其心復馳亂； 當力勤精進， 方便離退過。 勿為煩惱染， 令不至解脫， 自勉勤方便， 疾得到涅槃。 自於身壞相， 繫念無分散， 日夜勤修習， 莫令煩惱起。 修行微妙想， 世尊之所說， 常能守護想， 是終不退減。 具足觀內身， 其念已堅固； 次應觀外緣， 漸習令增廣。 于外已周滿， 堅固三摩提， 當知是不久， 次第盡諸漏。 如王無器甲， 安足不堅固， 而欲御怨敵， 必為彼
所害。 修行于自身， 愚癡未決定， 而欲觀外緣， 是必於行退。 我已說比丘， 無黠故修退， 更有餘退過， 今當說善聽。 當知修行退， 沒在癡冥故， 或為盛煩惱， 業行所障蔽。 有人因色慾， 而起煩惱退， 于彼美艷色， 癡愛覆正念。 種種上衣服， 文彩發光澤， 瓔珞莊嚴具， 金銀眾妙寶， 于先俗所樂， 修行還顧戀， 因此動欲想， 當知是必退。 形相計端嚴， 處處著姿好； 一切身肢節， 妄想起貪慾； 身體諸肢節， 細滑柔軟觸； 憶此本所更， 慾火還復熾。 或泣或言笑， 歌舞相顧盻； 彩服貫珠環， 文繡莊嚴具； 來去若容止， 流轉行者心； 顧念是威儀， 欲起令退轉。 有人情慾深， 不專在四種， 愚癡增煩惱， 遇形起淫亂， 是則極惡欲， 疾令修行退。 由是諸愛慾， 迷亂失正念； 相與想明瞭， 是終不退轉。 諦自見內身， 次外善觀察， 境界廣增滿， 周匝見險岸， 不識究竟處， 修行疾退沒。 于身染愛著， 怖畏不能進； 修行生疑怖， 是必疾退減。 若欲離疑怖， 于身修厭患，
【現代漢語翻譯】 現代漢語譯本： 被（煩惱）所害。 修行只在自身上下功夫，卻愚昧無知，不能做出決斷， 反而想要觀察外在的因緣，這樣必定會在修行上退步。 我已經說過，比丘因為沒有智慧所以修行退步， 還有其他的退步原因，現在應當仔細聽。 應當知道修行的退步，是因為沉沒在愚癡的黑暗中， 或者因為強烈的煩惱，被業行所障礙和矇蔽。 有人因為（此處原文缺失，指代女性或情慾）而生起煩惱，導致退步， 對於那些美麗妖艷的容色，癡迷的愛戀遮蔽了正確的念頭。 各種華麗的衣服，色彩和光澤鮮艷奪目， 用瓔珞和莊嚴的飾品來打扮，還有金銀等各種珍寶， 對於先前在世俗中所喜愛的，修行之後仍然顧念和迷戀， 因此而產生慾念，應當知道這樣必定會退步。 （他們）把容貌打扮得非常美麗，處處都注意自己的姿態和美好； 對於身體的每一個部分，都妄想而生起貪慾； 身體的各個部分，細嫩光滑的觸感； 回憶起這些曾經經歷過的，（此處原文缺失，指代情慾）還會再次熾盛。 或者哭泣或者歡笑，歌舞時互相顧盼； 穿著彩色的衣服，佩戴著貫穿的珍珠和環，以及用刺繡裝飾的物品； （女子的）來去和舉止，都在擾亂修行者的心； 顧念這些儀態，（女子的情慾）會生起，使修行者退轉。 有人情慾深重，不專心於四種禪定， 愚癡增長了煩惱，遇到美色就生起**（此處原文缺失，指代情慾）， 這就是極其邪惡的慾望，會迅速使修行退步。 由於這些愛慾，使人迷惑混亂而失去正確的念頭； 互相之間想念得非常清楚，這樣最終是不會退轉的。 仔細地觀察自己的身體內部，然後好好地觀察外部， 境界越來越廣闊和圓滿，周圍看到的是危險的懸崖， 不認識究竟的歸宿之處，修行會迅速退步和沉沒。 對於身體產生染著和愛戀，因為害怕而不能前進； 修行中產生懷疑和恐懼，這樣必定會迅速退步和減少。 如果想要脫離懷疑和恐懼，就應當對身體修習厭惡之想。
【English Translation】 English version: Harmed by (afflictions). Practicing only on oneself, yet being ignorant and unable to make decisions, Instead wanting to observe external conditions, one will surely regress in practice. I have already said that monks regress in practice because they lack wisdom, There are other reasons for regression, now listen carefully. It should be known that regression in practice is because of being submerged in the darkness of ignorance, Or because of strong afflictions, obstructed and obscured by karmic actions. Some people develop afflictions and regress because of ** (missing text, referring to women or lust), For those beautiful and enchanting appearances, infatuated love obscures right mindfulness. Various splendid clothes, with bright and dazzling colors and luster, Adorned with necklaces and decorative ornaments, as well as gold, silver, and various precious treasures, For what was previously enjoyed in the secular world, one still remembers and clings to after practicing, Therefore, lustful thoughts arise, and it should be known that this will surely lead to regression. (They) adorn their appearance to be extremely beautiful, paying attention to their posture and beauty everywhere; For every part of the body, they falsely imagine and generate greed; Every part of the body, the delicate and smooth touch; Recalling these past experiences, ** (missing text, referring to lust) will become intense again. Sometimes crying, sometimes laughing, gazing at each other while singing and dancing; Wearing colorful clothes, adorned with strings of pearls and rings, and embroidered ornaments; (The woman's) coming and going and demeanor, disturb the practitioner's mind; Thinking of these manners, (the woman's lust) will arise, causing the practitioner to regress. Some people have deep lust and are not focused on the four dhyanas (meditative states), Ignorance increases afflictions, and encountering beauty gives rise to ** (missing text, referring to lust), This is extremely evil desire, which quickly causes practice to regress. Because of these desires, one becomes confused and loses right mindfulness; Thinking of each other very clearly, one will ultimately not regress. Carefully observe one's own body internally, and then observe the external well, The realm becomes increasingly broad and complete, and one sees dangerous cliffs all around, Not recognizing the ultimate destination, practice will quickly regress and sink. Developing attachment and love for the body, one is unable to advance because of fear; Generating doubt and fear in practice, one will surely regress and diminish quickly. If one wants to escape doubt and fear, one should cultivate the thought of disgust towards the body.
厭患想已生， 其心猶馳亂； 當知修行者， 是必復還退。 已說諸修行， 不凈方便退； 若於勝道中， 退亦如前說。◎
方便不凈退分竟。
◎修行方便不凈觀住分第十
我已略分別， 不凈退減分， 如其住過相， 今當次第說。 修行煩惱業， 增長內充滿， 不曉知度法， 愚癡縛令住。 自於身少分， 背凈壞皮色， 不知升進法， 煩惱增故住。 或有漸升進， 遍身見壞相， 不能求外緣， 樂觀內身住。 若於外境界， 修行心樂進， 欲去應隨去， 方便勿令住。 未見究竟處， 而便中路止， 癡冥住所縛， 猶如象系樹。 骨想有堅相， 其體密無間， 不次行眾想， 亦不求升進。 又無厭離心， 亦不能決定， 修行雖成就， 不凈奇特道。 不能起勝想， 令其身柔軟； 若不柔軟身， 流覺則不生； 不能生流覺， 是說修行住。
不凈觀方便道住分竟。
修行方便道不凈觀升進分第十一
已說不凈觀， 方便道住過； 若於勝道中， 住應如前說； 今當次第說， 不凈升進法。 先總相思惟， 繫念不凈緣； 次住身少
【現代漢語翻譯】 現代漢語譯本 如果厭惡和憎恨的想法已經產生，但內心仍然混亂不定；應當知道這樣的修行者，最終必定會退轉。 前面已經說過各種修行，以及修不凈觀（Asubha，觀身體不凈的法門）時退轉的情況；如果在殊勝的道路上，退轉的情況也如前面所說。 方便不凈觀的退轉部分到此結束。 修行方便不凈觀的住立部分第十 我已經簡略地分別說明了不凈觀退減的部分，現在將依次說明它的住立和過患的相狀。 修行者由於煩惱和業力的增長，內心充滿煩惱，不明白超越的方法，被愚癡束縛而停滯不前。 或者修行者只在自己身體的少部分，背離清凈而破壞面板的顏色，不知道提升進步的方法，因為煩惱增長的緣故而停滯不前。 或者有人逐漸提升進步，遍身都見到敗壞的相狀，不能向外尋求助緣，只是樂觀地觀察自己的身體而停滯不前。 如果在外部境界中，修行者內心樂於前進，想要離去就應當隨順其意，用方便法門不要讓他停滯不前。 還沒有見到究竟之處，就中途停止，被愚癡和昏昧的住所束縛，就像大象被繫在樹上一樣。 骨想（Asthi-samjna，白骨觀）有堅固的相狀，其形體緊密沒有間隙，不依次修行各種觀想，也不尋求提升進步。 又沒有厭離之心，也不能做出決斷，即使修行有所成就，也不能領悟不凈觀的奇特之道。 不能生起殊勝的觀想，使身體柔軟；如果身體不柔軟，流覺（Srota-apanna，預流果）就不會產生；不能生起流覺，這就是所說的修行停滯不前。 不凈觀方便道的住立部分到此結束。 修行方便道不凈觀的升進部分第十一 已經說過了不凈觀，以及方便道住立的過患；如果在殊勝的道路上，住立的情況應當如前面所說；現在將依次說明不凈觀的升進方法。 首先總體地思惟，繫念于不凈的所緣境；然後安住于身體的少部分。
【English Translation】 English version If the thought of weariness and aversion has arisen, but the mind is still distracted and unsettled; one should know that such a practitioner will inevitably regress. I have already discussed the various practices and the regressions in practicing Asubha (contemplation of the impurity of the body); if there is regression on the superior path, it is as previously described. The section on the regression of expedient impurity is complete. The Tenth Section on the Abiding of the Practice of Expedient Impurity Contemplation I have briefly distinguished the regressive aspects of impurity contemplation; now I will describe in order its abiding and fault-related aspects. The practitioner, due to the increase of afflictions and karma, is filled with afflictions internally, does not understand the method of transcendence, and is bound by ignorance, causing him to abide. Or the practitioner, only in a small part of his body, turns away from purity and spoils the color of the skin, does not know the method of advancement, and abides because of the increase of afflictions. Or someone gradually advances, seeing the signs of decay throughout the body, unable to seek external support, and optimistically observes his own body, thus abiding. If in the external realm, the practitioner's mind is happy to advance, and wants to leave, he should follow his intention, using expedient means not to let him abide. Not yet having seen the ultimate place, he stops midway, bound by the abode of ignorance and darkness, like an elephant tied to a tree. Bone contemplation (Asthi-samjna) has a firm appearance, its form is tight and without gaps, he does not practice various contemplations in order, nor does he seek advancement. Also, without a mind of aversion and detachment, and unable to make a decision, even if the practice is somewhat accomplished, he cannot comprehend the unique path of impurity contemplation. Unable to generate superior contemplation, making the body soft; if the body is not soft, Srota-apanna (stream-enterer) will not arise; unable to generate Srota-apanna, this is what is meant by the practice abiding. The section on the abiding of the expedient path of impurity contemplation is complete. The Eleventh Section on the Advancement of the Practice of the Expedient Path of Impurity Contemplation I have already spoken of impurity contemplation, and the faults of the expedient path abiding; if on the superior path, the abiding should be as previously described; now I will describe in order the methods of advancement of impurity contemplation. First, contemplate in general, focusing on the object of impurity; then abide in a small part of the body.
分， 正觀察自相。 自在及外緣， 二種說無量。 行者于內身， 自在三摩提， 勤習正方便， 周滿究竟處。 外緣無量者， 境界普周遍， 而於彼正受， 不能數自在。 又自觀內身， 是亦說無量。 謂于自身處， 種種眾多色， 筋連與肉段， 其數各五百； 提賴與揵大， 是皆有六種。
提賴似果，揵大似癰，盡在腹內。
三十六種物， 三百二十骨； 節解九百分， 九十千種脈； 宣氣通諸味， 三萬六千道； 身中諸毛孔， 九十九萬數； 身內侵食蟲， 戶有八十千； 內血外精氣， 是二共和合。 先得迦羅邏， 身根與命根， 是身不凈起， 出自迦羅邏。 結業之所起， 愚惑生樂著； 二種重煩惱， 愛恚癡冥心。 謂初受生時， 興二顛倒想： 于內生愛慾， 于外起瞋恚。 男有如是想， 女則上相違。 不凈迦羅邏， 迦羅邏起泡， 從泡生肉段， 漸厚成支節， 出胎名嬰兒， 轉次為童子， 如是漸增長， 盛壯謂中年， 年逝形枯悴， 朽耄日衰老， 識滅壽命終， 身壞白骨現， 青毀節節離， 消碎盡磨滅， 如是十五
【現代漢語翻譯】 現代漢語譯本： （修行者）正確地觀察自身的相狀。 自在和外緣，這兩種（觀察方式）可以說是無量的。 修行者對於內在的身體，通過自在三摩提（Samadhi，一種精神集中狀態）， 勤奮地修習正確的方便法門，最終圓滿達到究竟的境界。 外緣的無量，指的是境界普遍周遍， 而對於這些（外緣），（修行者）正確地領受，卻不能完全自在地掌握。 又，自己觀察內在的身體，這也說是無量的。 指的是在自身之中，種種眾多顏色， 筋的連線和肉的段落，它們的數量各有五百； 提賴（Tilaya）和揵大（Gandha），這些都有六種。
提賴（Tilaya）像果實，揵大（Gandha）像癰，都在腹內。
三十六種物質，三百二十塊骨頭； 關節分解成九百部分，九萬種脈絡； 宣發氣息，流通各種味道，有三萬六千條通道； 身體中的毛孔，有九十九萬個； 身體內部侵蝕的蟲子，每一戶有八萬個； 體內的血和體外的精氣，這兩種共同和合。 最初得到迦羅邏（Kalala，受精卵），身體的根和生命的根， 這個身體從不凈之處生起，出自迦羅邏（Kalala）。 是結業所生起，愚癡迷惑而產生快樂的執著； 兩種沉重的煩惱，愛、嗔恚（憤怒）和癡（愚昧）矇蔽了心。 指的是最初受生的時候，產生兩種顛倒的妄想： 對於內在產生愛慾，對於外在生起瞋恚（憤怒）。 男人有這樣的想法，女人則與此相反。 不凈的迦羅邏（Kalala），迦羅邏（Kalala）生起泡沫， 從泡沫生出肉塊，漸漸增厚形成肢體， 出胎后名叫嬰兒，逐漸變為童子， 這樣漸漸增長，盛壯的時候稱為中年， 年齡逝去，形體枯萎憔悴，衰朽老邁， 意識消滅，壽命終結，身體壞滅，白骨顯現， 青腫腐爛，關節節節分離，消散破碎，完全磨滅， 就像這樣十五（種過程）。
【English Translation】 English version: Correctly observing one's own characteristics. Freedom and external conditions, these two (ways of observing) can be said to be immeasurable. The practitioner, regarding the inner body, through free Samadhi (Samadhi, a state of mental concentration), Diligently practices the correct expedient methods, and ultimately fully attains the ultimate state. The immeasurability of external conditions refers to the universality and pervasiveness of the realm, And regarding these (external conditions), (the practitioner) correctly receives them, but cannot fully and freely control them. Furthermore, observing one's own inner body, this is also said to be immeasurable. Referring to within oneself, all kinds of numerous colors, The connections of tendons and sections of flesh, their numbers are each five hundred; Tilaya (Tilaya) and Gandha (Gandha), these each have six types.
Tilaya (Tilaya) is like a fruit, Gandha (Gandha) is like a carbuncle, all inside the abdomen.
Thirty-six kinds of substances, three hundred and twenty bones; Joints decompose into nine hundred parts, ninety thousand kinds of veins; Expelling breath, circulating various flavors, there are thirty-six thousand channels; The pores in the body, there are nine hundred and ninety thousand; The worms that erode inside the body, each household has eighty thousand; The blood inside the body and the essence outside the body, these two combine together. Initially obtaining Kalala (Kalala, fertilized egg), the root of the body and the root of life, This body arises from an impure place, originating from Kalala (Kalala). It is born from accumulated karma, foolishly deluded and giving rise to attachment to pleasure; Two heavy afflictions, love, anger (hatred), and ignorance (delusion) obscure the mind. Referring to the time of initial conception, giving rise to two inverted thoughts: Towards the inner, generating love and desire, towards the outer, giving rise to anger (hatred). Men have such thoughts, while women have the opposite. The impure Kalala (Kalala), Kalala (Kalala) gives rise to a bubble, From the bubble, a piece of flesh is born, gradually thickening to form limbs, After emerging from the womb, it is called an infant, gradually becoming a child, Growing gradually like this, the prime of life is called middle age, As age passes, the form withers and fades, decaying and aging, Consciousness disappears, life ends, the body decays, white bones appear, Bruised and rotten, joints separate, dissipating and breaking, completely annihilated, Like this, fifteen (processes).
種， 修行觀自相。 始從迦羅邏， 次第衰老死； 七日漸毀變， 乃至灰滅盡。 宿世曾修行， 先從迦羅邏； 出生至老死， 次第諦觀察。 白骨青赤相， 肢節皆離散， 骨瑣及羸朽， 腐壞盡磨滅。 彼諸修行者， 思惟不凈念， 有從因觀察， 或果方便學； 成就深妙慧， 能了是相義。 觀察迦羅邏， 乃至一切分， 四大和合凈， 造色五情根。 無量極微種， 一切從彼起； 當復更觀察， 死後次第相。 日日漸變異， 乃至於七日， 無復有來去， 視瞻笑語言， 容止悉已滅， 舍離威儀姿。 死屍漸漸異， 其色日毀變； 青等諸不凈， 如是次第現。 膀脹膿爛潰， 流漫極臭處， 種種諸蟲出， 見已離色慾。 觀察本所著， 已壞食不盡； 離散在處處， 能滅全具欲。
上言端正非其本，亦應言全具。
自見枯朽骨， 無復滋潤相， 久故極粗澀， 能離細滑欲； 腐碎若塵塺， 磨滅無所有。 成就如是相， 遠離有形欲(有形不必患是眾生)； 五欲亦五壞， 隨病而對治， 相對真實相， 修行正觀察。 色變若離散， 威儀容
【現代漢語翻譯】 現代漢語譯本 修行者應當觀察自身的形體，從羯羅邏（Kalala，受胎后最初的凝滑狀態）開始，經歷次第的衰老和死亡。 七天之中，身體逐漸毀壞變質，最終化為灰燼消滅殆盡。 如果宿世曾經修行過，那麼就應該從羯羅邏（Kalala）開始，經歷出生到老死，次第地仔細觀察。 觀察白骨呈現青色和赤色等不同狀態，肢體關節都分離散落，骨骼變得脆弱和朽爛，最終腐壞磨滅。 那些修行的人，思維不凈之念，有的從因緣的角度觀察，有的從結果的角度方便學習，從而成就深刻微妙的智慧，能夠了解這些現象的真實意義。 觀察羯羅邏（Kalala）乃至身體的一切組成部分，四大（地、水、火、風）和合而成的身體看似清凈，實則包含造色和五情根（眼、耳、鼻、舌、身）。 無數微小的粒子聚集在一起，一切都從這些微粒開始產生；應當進一步觀察，死亡之後的種種變化。 屍體日日漸變，乃至七日之後，不再有來去，視線、笑容和語言都消失了，容貌和姿態也完全滅絕，捨棄了生前的威儀。 死屍漸漸發生變化，顏色日漸毀壞變質，呈現青色等不凈的狀態，這些狀態次第顯現。 屍體膨脹腐爛潰爛，膿液流淌，散發著極其惡臭的氣味，各種各樣的蟲子從中爬出，看到這些景象后，就能遠離貪愛。 觀察原本所執著的身體，已經腐壞，無法再被享用；肢體離散在各處，能夠滅除對完整身體的慾望。 上面說端正並非身體的本質，也應該說完整並非身體的本質。 親自看到枯朽的骨骼，不再有滋潤的光澤，長久放置變得極其粗糙澀滯，能夠遠離對細滑觸感的慾望；最終腐爛破碎如塵土，磨滅消失，一無所有。 成就這樣的觀想，就能遠離對有形之物的貪慾（有形之物不一定是眾生）；五欲（色、聲、香、味、觸）也終將敗壞，應根據不同的病癥採取相應的對治方法，以真實的智慧觀察相對的現象，從而進行正確的修行。 觀察色身的變化，無論是離散還是威儀容貌的改變
【English Translation】 English version Practitioners should observe their own form, starting from Kalala (the initial gelatinous state after conception), and experiencing the successive stages of aging and death. Within seven days, the body gradually decays and transforms, eventually turning into ashes and disappearing completely. If one has cultivated in past lives, then one should start from Kalala, experiencing birth to old age, and carefully observing each stage in sequence. Observe the white bones displaying different states such as blue and red, with limbs and joints scattered and separated, the bones becoming fragile and decayed, eventually rotting and disappearing. Those who practice, contemplating the impurity of the body, some observe from the perspective of cause and condition, while others learn conveniently from the perspective of result, thereby achieving profound and subtle wisdom, capable of understanding the true meaning of these phenomena. Observe Kalala and all the components of the body, the seemingly pure body composed of the four elements (earth, water, fire, and wind), actually containing form and the five sense organs (eye, ear, nose, tongue, body). Countless tiny particles gather together, and everything arises from these particles; one should further observe the various changes after death. The corpse changes day by day, and after seven days, there is no more coming and going, sight, smile, and speech have disappeared, and the appearance and posture have completely vanished, abandoning the dignity of life. The corpse gradually changes, and the color deteriorates day by day, presenting impure states such as blue, which appear in sequence. The corpse swells, festers, and ulcerates, pus flows, emitting an extremely foul odor, and various kinds of insects crawl out of it. Seeing these scenes, one can stay away from attachment. Observe the body that was originally clung to, already decayed and unable to be enjoyed; the limbs are scattered everywhere, able to extinguish the desire for a complete body. The above says that beauty is not the essence of the body, and it should also be said that completeness is not the essence of the body. Personally seeing the withered and decayed bones, no longer having a moist luster, placed for a long time becoming extremely rough and astringent, able to stay away from the desire for smooth and delicate sensations; eventually rotting and breaking like dust, disappearing and becoming nothing. Achieving such contemplation, one can stay away from the desire for tangible things (tangible things are not necessarily sentient beings); the five desires (form, sound, smell, taste, touch) will also eventually decay, and corresponding remedies should be taken according to different ailments, observing relative phenomena with true wisdom, thereby practicing correctly. Observe the changes in the physical body, whether it is the separation or the change in demeanor and appearance.
止滅， 羸朽及磨碎， 是名五種壞。 此則自身中， 無量諸境界； 修行正憶念， 悉能得自在。 已說二無量， 自在及境界； 修行不自在， 亦已分別說。 於是不凈念， 聞思與修慧， 正觀開慧眼， 是說有三種。 作想有二種， 時復不想住； 俱開解思惟， 或時非開解(解即開也)。 第三性無垢， 離垢清凈住； 不想不開解， 是慧修禪起。 起身寂止樂， 餘二則不能； 心亦寂靜樂， 是名為修慧。 滋潤身柔軟， 此則寂靜相； 二俱不柔軟， 當知非寂靜。 彼二不寂靜， 一則安隱住； 是說色有中， 修禪所起慧。 不凈觀一智， 依止十地起； 根本及未至， 亦說欲中間。 依住一界身， 境界于欲色； 化生既命終， 即滅無不凈。 身凈無餘穢， 不能起厭患， 唯觀彼生滅， 變易無常相。 胞胎所生身， 則有死屍形； 于身起凈想， 不凈觀對治。 不求止貪慾， 思惟習厭患； 更有凈對治， 不作厭患想。 方便凈解脫， 智者開慧眼， 謂于不凈緣， 白骨流光出。 從是次第起， 青色妙寶樹， 黃赤若鮮白， 枝
【現代漢語翻譯】 現代漢語譯本 止滅，即停止和消滅。 羸朽及磨碎，是指身體的衰弱、朽壞和磨損，這被稱為五種壞相。 此則自身中，存在著無量諸境界；通過修行正確的憶念，就能完全獲得自在。 已經講述了二種無量，即自在和境界；也分別說明了修行不自在的情況。 對於不凈的觀想，通過聽聞、思考和修習智慧，以正確的觀察開啟智慧之眼，這被說為有三種方式。 作想有兩種，有時專注于觀想，有時不專注于觀想；同時開啟理解和思惟，或者有時不開啟理解（解即是開啟）。 第三種是本性無垢，遠離塵垢而清凈安住；不專注于觀想，也不開啟理解，這是通過智慧修習禪定而生起的。 起身時感到寂靜和快樂，其餘兩種則不能；內心也感到寂靜和快樂，這被稱為修慧。 滋潤身體使其柔軟，這是寂靜的相；如果兩者都不柔軟，應當知道這不是寂靜。 如果兩者都不寂靜，其中一種是安穩地住著；這是在色界有中，通過修習禪定所生起的智慧。 不凈觀是一種智慧，它依止於十地而生起；包括根本定、未至定，也包括欲界中間定。 依止於一個界的身，境界在於欲界和色界；化生者一旦命終，就會立即滅盡，沒有不凈的殘留。 身體清凈沒有剩餘的污穢，就不能生起厭惡和厭患，只能觀察它們的生滅，以及變易無常的相。 由胞胎所生的身體，則有死屍的形狀；對於身體生起清凈的想，用不凈觀來對治。 不尋求停止貪慾，而是思惟和習於厭患；還有用清凈來對治的方法，不作厭患的觀想。 方便的清凈解脫，智者開啟智慧之眼，是指對於不凈的因緣，白骨流出光明。 從這裡次第生起，青色、妙寶樹，黃色、紅色或者鮮白色，枝條……
【English Translation】 English version Cessation and extinction. Decay, decrepitude, and disintegration, these are called the five kinds of decay. Within this very body, there exist immeasurable realms; by cultivating right mindfulness, one can attain complete freedom. Two immeasurables have been discussed, namely freedom and realms; the cultivation of non-freedom has also been separately explained. Regarding impure contemplation, through hearing, thinking, and cultivating wisdom, opening the eye of wisdom with right observation, this is said to have three aspects. There are two kinds of conceptualization: sometimes dwelling on contemplation, sometimes not dwelling on contemplation; simultaneously opening understanding and thought, or sometimes not opening understanding (understanding is opening). The third is a nature without defilement, dwelling in purity, free from defilement; not dwelling on contemplation, nor opening understanding, this arises from cultivating meditation through wisdom. When rising, one feels tranquility and joy, the other two cannot; the mind also feels tranquility and joy, this is called cultivating wisdom. Nourishing the body to make it soft, this is the aspect of tranquility; if both are not soft, one should know that it is not tranquility. If both are not tranquil, one of them dwells in peace; this is the wisdom arising from cultivating meditation in the realm of form. Impure contemplation is a wisdom that arises dependent on the ten grounds; including fundamental concentration, preliminary concentration, and also the intermediate concentration of the desire realm. Relying on the body of one realm, the realm is in the desire realm and the form realm; once a being born by transformation dies, it immediately ceases, with no impurity remaining. If the body is pure and without remaining filth, one cannot generate aversion and disgust, one can only observe their arising and ceasing, and the aspect of impermanence and change. A body born from a womb has the form of a corpse; generating a pure thought towards the body, using impure contemplation as an antidote. Not seeking to stop desire, but thinking and practicing aversion; there is also a method of using purity as an antidote, not generating thoughts of aversion. The expedient of pure liberation, the wise open the eye of wisdom, referring to the condition of impurity, from which white bones emit light. From here, in sequence, arise blue, wondrous jewel trees, yellow, red, or bright white, branches...
葉花亦然。 上服珠瓔珞， 種種微妙色， 是則名修行， 凈解方便相。 于彼不凈身， 處處莊嚴現， 階級次第上， 三昧然慧燈。 從彼一身出， 高廣普周遍， 一切余身起， 莊嚴亦如是。 此則凈解脫， 方便不凈觀， 若能須臾頃， 修習此勝觀， 是則順佛教， 堪受一切施， 世尊所稱歎， 三界良福田。 說餘一切相， 功德亦復然， 白骨青瘀想， 成就心厭離； 因是不凈念， 方便度諸地。 所謂身念止， 受心法念處， 暖來及頂忍， 世間第一法， 見道及修道， 乃至漏盡智， 因是方便度， 一切功德地。 從初身念觀， 乃至究竟處， 佛說不凈念， 一切諸種子。 世尊說貪慾， 利入深無底， 正受對治藥， 當修厭離想， 一切余煩惱， 悉能須臾治。 我已說不凈， 方便升進法， 余有勝道進， 相行如前說。
不凈念升進分第十一竟。
修行方便道不凈決定分第十二
不凈升進分， 相義我已說， 今當說修行， 不凈決定分。 不為惡戒縛， 亦非業煩惱， 心不背解脫， 歡喜常志樂。 如是隨順生， 粗澀四大
滅。 柔軟寂止樂， 三昧於中起， 從定生智慧， 修行能厭患。 厭想已修起， 則能離有愛； 思惟離有愛， 解脫實智生。 已生解脫智， 于縛得解脫， 從是得無為， 究竟離三有， 是說名修行， 成就決定分。 天王五威相， 觀相壞煩惱， 漏過漸衰薄， 由是究竟滅。 人王有五相， 獸王相亦然； 諸地相明瞭， 說名為決定。 動身四顧視， 奮威暢大音， 自在獨遊步， 師子王威相。 於此十五相， 修行生決定， 能令彼地中， 一切諸垢滅。 繫念三摩提， 出諸煩惱縛； 惡露不凈想， 能生厭離心。 青瘀等諸想， 修行善決了； 更有餘三想， 明想及觀想， 第三說空想， 修習寂滅慧。 凈色及自身， 所起諸煩惱， 貪慾瞋恚癡， 從是正觀滅。 此一一諸想， 各三想眷屬， 能除貪慾等， 結縛使惱纏。 是諸一切想， 明審善觀察； 是名修行者， 決定不凈想。 久故朽白骨， 疏瘠羸相現， 破碎若塵塺(音昧)， 一切悉磨滅。 從下次第起， 方便壞所依， 凈慧之所說， 修行決定相。 無量深妙種， 一切普周
【現代漢語翻譯】 現代漢語譯本 滅。 柔軟寂靜的止息帶來快樂，禪定（三昧）由此生起， 從禪定中產生智慧，修行者因此能對世間生起厭離。 當厭離之想修習生起后，就能脫離對存在的愛戀（有愛）； 如果能思維脫離對存在的愛戀，那麼解脫的真實智慧就會產生。 一旦解脫的智慧產生，就能從束縛中得到解脫， 從此獲得無為的境界，最終脫離欲界、色界、無色界這三有， 這被稱為修行，成就了決定的部分。 天王有五種威嚴的相，觀察這些相可以摧毀煩惱， 煩惱的漏失逐漸衰減，由此達到究竟的寂滅。 人王有五種相，獸王也有同樣的相； 諸地的相明顯了，這被稱為決定。 轉動身體四處觀看，奮發威嚴發出巨大的聲音， 自在地獨自遊走，這是獅子王的威嚴之相。 在這十五種相中，修行能產生決定， 能使彼地中的一切垢染都滅除。 繫念于禪定（三摩提），從中脫離各種煩惱的束縛； 觀想身體的醜惡和不凈，能生起厭惡和遠離的心。 觀想青瘀等各種形態，修行者能善巧地決斷了知； 還有其餘三種觀想，即明想、觀想， 第三種是空想，修習這些能獲得寂滅的智慧。 對於清凈的色相和自身，所產生的各種煩惱， 貪慾、瞋恚、愚癡，通過正確的觀察就能滅除。 這每一種觀想，各自有三種觀想作為眷屬， 能去除貪慾等煩惱，以及結縛、隨眠、惱害和纏縛。 對於這些所有的觀想，要明瞭審慎地觀察； 這被稱為修行者，決定修習不凈觀。 長久陳舊的朽爛白骨，呈現出疏鬆、瘦瘠的形態， 破碎得像塵土一樣，一切都磨滅消失。 從下往上依次生起觀想，用方便法摧毀所執著的， 這是清凈智慧所說的，修行的決定之相。 無量深奧微妙的種子，一切普遍周遍。
【English Translation】 English version Extinction. The joy of gentle, tranquil cessation arises, and samadhi (三昧) arises within it, From samadhi, wisdom arises, and practitioners can develop revulsion. When the thought of revulsion is cultivated and arises, one can be liberated from the love of existence (有愛); If one contemplates liberation from the love of existence, then the wisdom of true liberation will arise. Once the wisdom of liberation arises, one can be liberated from bondage, From this, one attains the state of non-action (無為), ultimately departing from the three realms of existence (三有): the desire realm, the form realm, and the formless realm, This is called practice, accomplishing the decisive part. The heavenly king has five majestic appearances; observing these appearances can destroy afflictions, The outflows of afflictions gradually diminish, thereby reaching ultimate extinction. The human king has five appearances, and the beast king also has the same appearances; The appearances of the various lands are clear; this is called determination. Turning the body and looking around, displaying majesty and uttering a great sound, Freely wandering alone, this is the majestic appearance of the lion king. In these fifteen appearances, practice produces determination, Enabling all defilements in that land to be extinguished. Focusing the mind on samadhi (三摩提), one escapes from the bonds of various afflictions; Contemplating the foulness and impurity of the body can generate a mind of disgust and detachment. Contemplating the various forms such as lividity, the practitioner can skillfully discern and understand; There are also three other contemplations, namely the contemplation of brightness (明想), the contemplation of observation (觀想), The third is said to be the contemplation of emptiness (空想), cultivating these can attain the wisdom of tranquility and extinction. Regarding pure forms and oneself, the various afflictions that arise, Greed, hatred, and delusion, can be extinguished through correct observation. Each of these contemplations has three contemplations as its retinue, Able to remove afflictions such as greed, as well as bonds, latent tendencies, vexations, and entanglements. For all these contemplations, one should observe clearly and carefully; This is called a practitioner, determined to cultivate the contemplation of impurity. Long-standing, decayed white bones, exhibiting sparse and emaciated forms, Broken like dust, everything is ground to extinction. Arising in order from the bottom up, using skillful means to destroy what is clung to, This is what is spoken of by pure wisdom, the decisive aspect of practice. Immeasurable, profound, and subtle seeds, all universally pervading.
遍， 彼決定真實， 生如金翅鳥， 次起清凈地， 平坦極莊嚴。 勇猛寶師子， 牛王若龍象， 此諸未曾類， 處處決定相。 始因不凈生， 亦從不凈長； 初起迦羅邏， 住于不凈中。 觀彼七日住， 念頃不暫停， 修行善明瞭， 是則說決定。 如是一切分， 悉能知相義， 明見彼真實， 唸唸有生滅。 因習諸骨想， 修行覺意生； 能起覺支想， 說名為決定。 彼諸修行者， 分別三種想： 或有始習行， 或已少習行， 或有久修習， 是悉近決定。 隨彼智慧力， 趣向有差別。 初業者始起， 少習心已住， 久學能趣緣， 是說三種修。 初業名始種， 第二為長養， 最後能捨離， 說名為決定。 不凈有二種， 或共或非共， 如前三眷屬， 是離共不凈。 聞思與修慧， 三種不凈念， 於此一切種， 修行諦明瞭； 善分別離欲， 是說名決定。
不凈決定分第十二竟。
修行觀界第十三
安般不凈念， 退住與升進， 決定真實相， 悉已分別說； 修行界方便， 廣略差別相， 甚深微妙義， 今當次第說。 有因先修習，
【現代漢語翻譯】 現代漢語譯本 普遍地， 他決定是真實的，像金翅鳥（Garuda，一種神鳥）一樣出生， 然後升起清凈的土地，平坦而極其莊嚴。 勇猛的寶師子（寶獅子，珍貴的獅子），牛王，或者龍象（龍象，強大的大象）， 這些前所未有的種類，在各處都顯現出決定的景象。 最初由不凈而生，也從不凈中成長； 最初形成迦羅邏（Kalala，受精卵），存在於不凈之中。 觀察它七日停留，念頭瞬間不停留， 修行者善於明瞭這些，這就是所說的『決定』。 像這樣一切部分，都能知曉其相和意義， 明晰地見到那真實，唸唸都有生滅。 因為習慣於諸骨想，修行覺意生起； 能夠生起覺支想，這被稱為『決定』。 那些修行者，分別三種想法： 或者剛剛開始修行，或者已經稍微修行， 或者已經長期修習，這些都接近『決定』。 隨著他們的智慧力量，所趨向的有所差別。 初學者剛剛開始，稍微修習者心已安住， 長期學習者能夠趨向所緣，這就是所說的三種修行。 初學者名為始種，第二階段為長養， 最後能夠舍離，這被稱為『決定』。 不凈有兩種，或者共同，或者非共同， 如前面的三種眷屬，這是遠離共同的不凈。 聞慧、思慧與修慧，是三種不凈念， 對於這一切種類，修行者諦實地明瞭； 善於分別而離欲，這就是所說的『決定』。
不凈決定分第十二 結束
修行觀界第十三
安般（Anapanasati，入出息念）、不凈念，退步、安住與進步， 決定和真實之相，都已經分別解說； 修行觀界的方便，廣略的差別之相， 甚深微妙的意義，現在應當依次解說。 有因緣先修習，
【English Translation】 English version Universally, He is determined to be true, born like a Garuda (a mythical bird). Then arises a pure land, flat and extremely adorned. The brave and precious lion (a precious lion), the king of bulls, or the dragon elephant (a powerful elephant), These unprecedented kinds, in all places, manifest determined appearances. Initially born from impurity, and also growing from impurity; Initially forming the Kalala (the zygote), existing in impurity. Observing its seven-day stay, thoughts do not pause for a moment, The practitioner is good at understanding these, this is what is called 'determination'. Like this, all parts, are able to know their appearance and meaning, Clearly seeing that truth, every thought has arising and ceasing. Because of being accustomed to the thought of bones, the practice of enlightenment arises; Being able to arise the thought of the enlightenment factors, this is called 'determination'. Those practitioners, distinguish three kinds of thoughts: Either just beginning to practice, or already practicing a little, Or already practicing for a long time, these are all close to 'determination'. According to their wisdom power, the direction they tend to is different. The beginner is just starting, the slightly practiced one's mind is already dwelling, The long-term learner is able to tend towards the object of focus, this is what is called the three kinds of practice. The beginner is called the initial seed, the second stage is nurturing, Finally being able to relinquish, this is called 'determination'. There are two kinds of impurity, either common or uncommon, Like the previous three kinds of relatives, this is impurity that is far from common. Hearing-wisdom, thinking-wisdom, and practice-wisdom, are the three kinds of impure thoughts, For all these kinds, the practitioner truthfully understands; Good at distinguishing and being free from desire, this is what is called 'determination'.
The twelfth section on the determination of impurity ends.
The thirteenth section on the practice of contemplating the elements
Anapanasati (mindfulness of breathing), the thought of impurity, regression, dwelling, and progress, The appearances of determination and truth, have already been separately explained; The skillful means of practicing contemplation of the elements, the appearances of broad and concise differences, The profound and subtle meaning, should now be explained in order. There are causes and conditions for prior practice,
安般不凈念， 然後觀諸界， 安樂速究竟； 自以方便度， 此苦難成就。 頂上兩眉間， 繫念令不亂； 寂止潤澤生， 三摩提增長。 所依已柔軟， 三昧安不動； 擾亂不凈心， 智者悉調伏。 已隨調伏心， 安住修行處； 是處起明想， 一切身份現。 初從一發始， 如其相憶念； 於一見自相， 然後總眾發。 次第三十六， 自相總亦然； 佛說三十六， 各各有住處。 或時彼諸界， 合聚內觀察； 猶如明眼人， 開倉見五穀。 時復有逆順， 超越次第觀。 一界藉其下， 餘種悉處上， 次第相連持， 一一知其相， 雜色不雜色， 周滿悉觀察。 止心在一處， 境界遍十方； 處處安置已， 依是勤修習。 一發為百分， 思惟正憶念； 復於一分中， 分別五種界。 次於空界上， 識相別觀察。 修行見無垢， 清凈妙相生， 譬如水上泡， 明凈無障翳。 是處觀諸界， 各各見自相， 水濕地堅強， 風動火燒熱； 虛空無障礙， 別知是識相。 青黃赤白綠， 及與頗梨色， 於此眾雜色， 修行具足觀。 虛空堅固相， 彌廣
周遍住， 難沮喻金剛， 金剛慧能壞； 于上曼荼羅， 則有熟相現。 譬如火熾然， 能破彼堅固。 或見生疑怪， 其心大恐怖； 明者能決定， 增益諸功德。 已壞虛空界， 能起升進相， 融壞若流注， 復碎如塵塺； 修行見真實， 則生解脫相。 空界既已壞， 上諸界亦然； 是則壞相上， 有餘壞相起。 若復餘一種， 于上觀諸界， 次第普周遍， 俱壞如前說。 觀察六六種， 六三及四二； 如是六十二， 世尊略說界。 色壞有三種， 剎那世極微； 無色唯二種， 無為無壞相。 修界不凈念， 則能捨貪慾； 順界方便觀， 是治我慢藥。 觀界四無量， 除滅瞋恚毒(一無常頃名剎那)。 阿難說是言： 當修五念處。 世尊告之曰： 更有第六念。 發毛爪齒骨、 筋肉厚薄皮、 肪𦙽髓腦膜、 脾腎心肝肺、 胞胃大小腸、 屎尿膿涕唾、 垢污諸血淚、 黃白及痰癊， 三十六不凈。 觀察三種界， 是中濕相水， 火熱地堅強， 諸有形色處， 內外飄動相。 出入息語言， 通利等迴轉； 一切總說五， 是相名風界。 眼耳鼻舌身
【現代漢語翻譯】 現代漢語譯本 周遍住（普遍存在）， 難沮喻金剛（難以摧毀的金剛），金剛慧能壞（金剛的智慧能夠摧毀）； 于上曼荼羅（在上方的曼荼羅），則有熟相現（就會顯現成熟的景象）。 譬如火熾然（譬如火焰燃燒），能破彼堅固（能夠摧毀那堅固之物）。 或見生疑怪（或者見到產生懷疑奇怪），其心大恐怖（內心感到非常恐怖）； 明者能決定（明智的人能夠做出決斷），增益諸功德（增長各種功德）。 已壞虛空界（已經摧毀虛空界），能起升進相（能夠生起提升進步的景象）， 融壞若流注（融化摧毀如同流動），復碎如塵塺（又粉碎如塵土）； 修行見真實（修行者見到真實），則生解脫相（就會產生解脫的景象）。 空界既已壞（虛空界既然已經摧毀），上諸界亦然（上面的各種界也是如此）； 是則壞相上（那麼在摧毀的景象上），有餘壞相起（有其他的摧毀景象生起）。 若復餘一種（如果又是另一種），于上觀諸界（在上觀察各種界）， 次第普周遍（依次普遍周遍），俱壞如前說（都像前面所說的那樣摧毀）。 觀察六六種（觀察六六種），六三及四二（六三及四二）； 如是六十二（像這樣六十二），世尊略說界（世尊簡略地說了界）。 色壞有三種（色法的壞滅有三種），剎那世極微（剎那、世、極微）； 無色唯二種（無色法只有兩種），無為無壞相（無為、無壞滅相）。 修界不凈念（修界的不凈觀），則能捨貪慾（就能捨棄貪慾）； 順界方便觀（順界的方便觀），是治我慢藥（是治療我慢的藥）。 觀界四無量（觀界的四無量心），除滅瞋恚毒（消除滅除瞋恚的毒素）。(一無常頃名剎那) 阿難（Ananda，佛陀的十大弟子之一）說是言（說這些話）：當修五念處（應當修習五念處）。 世尊（釋迦摩尼佛）告之曰（告訴他說）：更有第六念（還有第六念）。 發毛爪齒骨（頭髮、毛髮、指甲、牙齒、骨頭）、筋肉厚薄皮（肌肉、筋、厚皮、薄皮）、 肪𦙽髓腦膜（脂肪、油、骨髓、腦膜）、脾腎心肝肺（脾臟、腎臟、心臟、肝臟、肺臟）、 胞胃大小腸（膽囊、胃、大腸、小腸）、屎尿膿涕唾（糞便、尿液、膿、鼻涕、唾液）、 垢污諸血淚（污垢、各種血、眼淚）、黃白及痰癊（黃色的、白色的以及痰和膿）， 三十六不凈（三十六種不凈物）。觀察三種界（觀察三種界）， 是中濕相水（其中濕潤的相是水），火熱地堅強（火的熱、地的堅硬）， 諸有形色處（各種有形色的處所），內外飄動相（內外飄動的相）。 出入息語言（呼氣、吸氣、語言），通利等迴轉（通暢、順利等迴轉）； 一切總說五（一切總的說有五種），是相名風界（這些相叫做風界）。 眼耳鼻舌身（眼、耳、鼻、舌、身）
【English Translation】 English version Dwelling everywhere, The Vajra (Diamond, symbolizing indestructibility) that is difficult to discourage and explain, the Vajra wisdom can destroy; In the upper Mandala (a symbolic diagram representing the cosmos), a mature appearance will manifest. Like a blazing fire, it can break that which is firm. Or seeing it, doubt and strangeness arise, and the heart is greatly terrified; The wise can decide, increasing all merits. Having destroyed the space realm, it can give rise to an ascending appearance, Melting and destroying like flowing, and again shattering like dust; The practitioner sees the truth, and then the appearance of liberation arises. Since the space realm has been destroyed, the upper realms are also like this; Then on the appearance of destruction, other appearances of destruction arise. If it is another kind, observing the realms above, Sequentially and universally, all are destroyed as previously said. Observe the six six kinds, six three and four two; Thus sixty-two, the World Honored One (another name for the Buddha) briefly spoke of the realms. The destruction of form has three kinds: kshana (instant), world, and ultimate particle; Formlessness has only two kinds: unconditioned and without the appearance of destruction. Cultivating the impure contemplation of the realm, one can relinquish greed; Contemplating according to the realm, is the medicine to cure arrogance. Contemplating the four immeasurables of the realm, eliminating the poison of anger. (One impermanent moment is called kshana) Ananda (Buddha's primary disciple) spoke these words: 'One should cultivate the five abodes of mindfulness.' The World Honored One (Buddha) told him: 'There is also a sixth mindfulness.' Hair, body hair, nails, teeth, bones, muscles, thick and thin skin, Fat, tallow, marrow, brain membrane, spleen, kidneys, heart, liver, lungs, Gallbladder, stomach, large intestine, small intestine, feces, urine, pus, snot, saliva, Filth, various blood, tears, yellow, white, phlegm, and pus, Thirty-six impurities. Observe the three realms, Among them, the wet appearance is water, the heat of fire, the firmness of earth, All places with form and color, the appearance of internal and external movement. Exhalation, inhalation, speech, unobstructed and smooth rotation; In total, there are five, these appearances are called the wind realm. Eye, ear, nose, tongue, body
， 毛孔咽喉空， 山巖室宅中， 內外無障礙； 如是一切種， 悉名為空界。 于彼六情根， 所生諸識種； 如是多無量， 總說名識界。 佛言應當知， 六界非有我。 不觀陰界相， 計我及我所， 一切內外界， 是處意迴轉。 從是意行處， 三受十八種， 六觸及四處， 世尊之所說。 愛慢諸煩惱， 悉於是中起； 是身眾微合， 虛妄空無主； 非我非眾生， 迷惑計真實。 佛告羅睺羅， 觀界悉無常； 如是六種界， 說從六處起。 修習六巧便， 六時各觀一； 色處悉具足， 無色唯識界。 彼種所依處， 相行地境界； 對治與所治， 如實知分數。 身中諸界種， 還自生苦惱； 譬如養毒蛇， 終為彼所害。 四大生造色， 即共造色住； 和合相間錯， 還為四大壞。 不凈方便觀， 先於造色起； 安般方便念， 要從四大始。 若彼修行者， 增廣二方便， 四大及造色， 和合等觀察。 始入根本處， 彼先壞造色； 入已然後觀， 所因四大壞。 定慧漸增廣， 念處具成就； 和合總觀察， 一切悉寂滅。 彼三十六物， 臭
【現代漢語翻譯】 現代漢語譯本： 毛孔和咽喉都是空虛的， 山巖和房屋中，內外都沒有任何阻礙； 像這樣的一切種類，都可稱為空界（Akasa-dhatu）。 對於那六種情根（sad indriya），所產生的各種識（vijnana）； 像這樣眾多無量，總的來說稱為識界（Vijnana-dhatu）。 佛說應當知道，六界（sad-dhatu）並非真實的我。 不觀察五陰（panca-skandha）和界（dhatu）的真相，卻執著于『我』和『我的』， 一切內外之界，都是意識（manas）迴轉之處。 從這意識活動之處，產生三種感受（tisro vedana）和十八種行相， 六種觸（sad sparsa）和四種處（catvari ayatana），這是世尊（Bhagavan）所說的。 愛（raga）、慢（mana）等各種煩惱（klesha），都從這裡生起； 這個身體是眾多微小物質的集合，虛妄不實，沒有主宰； 它不是『我』，也不是眾生（sattva），只是因為迷惑而執著為真實。 佛告訴羅睺羅（Rahula），觀察諸界都是無常的； 像這六種界，說是從六處（sad ayatana）生起。 修習六種方便法，六個時辰各自觀察一種； 色處（rupa-ayatana）完全具備，無色界（arupa-dhatu）只有識界。 那些種子的所依之處，是相（lakshana）和行（akara）的地境界（bhumi）； 對治（pratipaksha）和所治（paksha），如實地瞭解其分際。 身體中的各種界，反而會自己產生痛苦煩惱； 譬如養毒蛇，最終會被它所傷害。 四大（catvari mahabhutani）產生所造色（upada-rupa），即共同存在； 和合在一起，相互交錯，最終又被四大所破壞。 不凈觀（asubha-bhavana）的方便法，首先從所造色開始； 安般念（anapana-smriti）的方便法，也要從四大開始。 如果修行者，增廣這兩種方便法， 對四大和所造色，和合在一起平等地觀察。 開始進入根本之處，首先破壞所造色； 進入之後再觀察，所依賴的四大也會壞滅。 禪定（dhyana）和智慧（prajna）逐漸增長廣大，念處（smrti-upasthana）完全成就； 和合在一起總的觀察，一切都歸於寂滅。 那三十六種不凈之物，散發著臭氣。
【English Translation】 English version: Pores and throat are empty, In mountain rocks and dwellings, there is no obstruction inside or outside; All such kinds are called the Akasa-dhatu (space element). For those six sense-roots (sad indriya), the various consciousnesses (vijnana) that arise; Such numerous and immeasurable ones are collectively called the Vijnana-dhatu (consciousness element). The Buddha said that it should be known that the six elements (sad-dhatu) are not a real self. Without observing the true nature of the five aggregates (panca-skandha) and elements (dhatu), one clings to 'I' and 'mine', All internal and external realms are where the mind (manas) revolves. From where this mind acts, arise three kinds of feelings (tisro vedana) and eighteen aspects, Six kinds of contact (sad sparsa) and four places (catvari ayatana), as spoken by the Bhagavan (World-Honored One). Attachment (raga), pride (mana), and various afflictions (klesha) all arise from here; This body is an aggregation of many tiny substances, unreal and without a master; It is neither 'I' nor a sentient being (sattva), but is mistaken for reality due to delusion. The Buddha told Rahula (Rahula) to observe that all elements are impermanent; Like these six elements, it is said they arise from the six sense bases (sad ayatana). Practice the six skillful means, observing one in each of the six periods; The sense base of form (rupa-ayatana) is fully present, the formless realm (arupa-dhatu) only has the consciousness element. The support of those seeds is the realm of characteristics (lakshana) and actions (akara) of the earth (bhumi); The antidote (pratipaksha) and what is to be treated (paksha), truly understand their distinctions. The various elements in the body instead generate suffering and affliction themselves; It is like raising a poisonous snake, which will eventually harm you. The four great elements (catvari mahabhutani) produce derived form (upada-rupa), which exist together; Combining together, intermingling, and eventually being destroyed by the four great elements. The skillful means of the impurity contemplation (asubha-bhavana) begins with derived form; The skillful means of mindfulness of breathing (anapana-smriti) must also begin with the four great elements. If that practitioner increases these two skillful means, Observing the four great elements and derived form equally together. Beginning to enter the fundamental place, first destroying derived form; After entering, then observe that the four great elements on which it depends will also be destroyed. Concentration (dhyana) and wisdom (prajna) gradually increase and expand, the foundations of mindfulness (smrti-upasthana) are fully accomplished; Observing everything together, all returns to quiescence. Those thirty-six impure things emit a foul odor.
穢壞磨滅； 此三與十想， 修行增厭離。 佛說是根本， 能及一切惡。 四十九種法， 三昧於中起， 修行諦觀察， 自身及欲界， 無量不凈種， 穢惡悉充滿。 眾苦所逼迫， 盛火極熾然； 無常變壞相， 見已生厭離。 色界相似種， 微妙相顯現； 深樂求出離， 增進厭患想。 有覺亦有觀， 離欲生喜樂； 寂然入初禪， 內外悉清凈。 所依及境界， 如練真金像； 自身處梵世， 于中極娛樂。 又見五支相， 身及境界現； 第二滅覺觀， 內凈心一處。 從定生喜樂， 四支身內現； 所依及境界， 譬如真珊瑚。 第三處離喜， 行舍念慧除； 身受樂三昧， 五支相明瞭。 所依青琉璃， 清凈甚微妙； 緣少身無量， 諸相次第起。 第四斷苦樂， 憂喜先已滅； 不苦不樂舍， 念凈三摩提。 如是四支相， 現身及境界； 出息入息滅， 所依極淳白。 過色滅有對， 是說入空處； 過空相識定， 過識無所有。 過是無所有， 非想非非想； 善知諸界相， 不味亦不縛。 清凈四梵行， 高廣無有量； 慈悲普周遍， 喜舍亦復然
【現代漢語翻譯】 現代漢語譯本 腐爛毀壞而消失； 這三種（不凈觀、十想觀）與十想觀，修行能增長厭離心。 佛說這是根本，能防止一切惡行。 四十九種法，三昧（Samadhi）從中生起， 修行者仔細觀察，自身及欲界（Kama-dhatu）， 無量的不凈之物，污穢邪惡充滿其中。 被眾多的痛苦所逼迫，像盛大的火焰極其熾熱； 觀察無常變壞的景象，之後生起厭離心。 相似的種類，微妙的景象顯現； 深深地欣樂並尋求出離，增進厭患之想。 有覺（Vitarka）亦有觀（Vicara），遠離慾望而生喜樂； 寂靜地進入初禪（Prathama Dhyana），內外都清凈。 所依（身體）及境界，如同錘鍊過的真金像； 自身處於梵世（Brahma-loka），在其中極其快樂。 又見到五支相，身體及境界顯現； 在第二禪（Dvitīya Dhyāna）中滅除覺（Vitarka）與觀（Vicara），內心清凈而專注於一處。 從禪定中生出喜樂，四支在身體內顯現； 所依（身體）及境界，譬如真正的珊瑚。 在第三禪（Tritīya Dhyāna）中舍離喜，實行舍（Upeksha），念（Smṛti）與慧（Prajna）也去除； 身體感受快樂的三昧（Samadhi），五支相明顯。 所依（身體）如同青琉璃，清凈而極其微妙； 緣于微少而身體無量，各種景象次第生起。 在第四禪（Caturtha Dhyāna）中斷除苦樂，憂（Dukha）與喜（Sukha）先前已經滅除； 不苦不樂的舍（Upeksha），念（Smṛti）清凈的三摩提（Samadhi）。 像這樣的四支相，顯現身體及境界； 出息（Prāṇa）入息（Apāna）滅除，所依（身體）極其純白。 超越色界（Rūpa-dhātu）滅除有對，這就是所說的進入空無邊處（Ākāśānantyāyatana）； 超越空無邊處（Ākāśānantyāyatana）的識的禪定，超越識無邊處（Vijñānānantyāyatana）。 超越這識無邊處（Vijñānānantyāyatana），進入無所有處（Ākiṃcanyāyatana）； 超越這無所有處（Ākiṃcanyāyatana），進入非想非非想處（Naivasaṃjñānāsaṃjñāyatana）； 善於瞭解諸界的景象，不貪戀也不被束縛。 清凈的四梵行（Brahmaviharas），高尚廣大而沒有限量； 慈（Maitrī）悲（Karuṇā）普遍周遍，喜（Mudita）舍（Upeksha）也是這樣。
【English Translation】 English version Decaying, corrupting, and disappearing; These three (uncleanliness contemplation, ten aspects contemplation) along with the ten aspects contemplation, practice increases aversion. The Buddha said this is the root, capable of preventing all evils. Forty-nine kinds of Dharma, Samadhi arises from within, The practitioner diligently observes, oneself and the desire realm (Kama-dhatu), Limitless unclean things, foul and evil, completely fill it. Oppressed by numerous sufferings, like a great fire extremely blazing; Observing the impermanent and decaying appearances, aversion arises. Similar kinds, subtle appearances manifest; Deeply rejoicing and seeking liberation, increasing the thought of aversion. With initial application (Vitarka) and sustained application (Vicara), joy and happiness arise from detachment; Silently entering the first Dhyana (Prathama Dhyana), both inside and outside are pure. The support (body) and the realm, like a refined golden statue; Oneself is in the Brahma-loka, extremely joyful within it. Again seeing the five factors, the body and the realm manifest; In the second Dhyana (Dvitīya Dhyāna), extinguishing initial application (Vitarka) and sustained application (Vicara), the mind is pure and focused in one place. Joy and happiness arise from Samadhi, the four factors manifest within the body; The support (body) and the realm, like true coral. In the third Dhyana (Tritīya Dhyāna), abandoning joy, practicing equanimity (Upeksha), mindfulness (Smṛti) and wisdom (Prajna) are also removed; The body experiences the Samadhi of happiness, the five factors are clear. The support (body) is like blue lapis lazuli, pure and extremely subtle; Conditioned by the small, the body is limitless, various appearances arise in order. In the fourth Dhyana (Caturtha Dhyāna), cutting off suffering and happiness, sorrow (Dukha) and joy (Sukha) have already been extinguished; Neither suffering nor happiness, equanimity (Upeksha), mindfulness (Smṛti) is pure Samadhi. Like these four factors, the body and the realm manifest; Out-breath (Prāṇa) and in-breath (Apāna) are extinguished, the support (body) is extremely pure white. Transcending the form realm (Rūpa-dhātu) and extinguishing resistance, this is said to be entering the sphere of infinite space (Ākāśānantyāyatana); Transcending the Samadhi of the sphere of infinite space (Ākāśānantyāyatana), transcending the sphere of infinite consciousness (Vijñānānantyāyatana). Transcending this sphere of infinite consciousness (Vijñānānantyāyatana), entering the sphere of nothingness (Ākiṃcanyāyatana); Transcending this sphere of nothingness (Ākiṃcanyāyatana), entering the sphere of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana); Skillfully understanding the appearances of all realms, not craving nor being bound. The pure four Brahmaviharas, noble, vast, and without limit; Loving-kindness (Maitrī) and compassion (Karuṇā) universally pervade, joy (Mudita) and equanimity (Upeksha) are also like this.
。 根本四禪中， 修起五神通； 三昧現在前， 繫心觀自身。 作輕及軟想， 漸舉不令動； 境界現在前， 離地如胡麻； 稍進如大麥， 轉次高四指。 此床至彼床， 漸漸能隨意； 飛行及變化， 自在無障礙； 是名修行者， 微妙神通力。 繫心于自身， 禪定現在前； 諦取外音聲， 如其實皆聞。 繫心于自身， 禪定現在前； 觀他心所念， 一切皆悉知。 繫心于自身， 禪定現在前； 自憶念此生， 從胎及中陰； 漸見前身事， 乃至百千劫； 一切諸所更， 如實憶念知。 繫心于自身， 禪定現在前； 觀察眾生類， 生死及形色， 隨其業果報， 中陰五道生。 修行天眼凈， 一切如實見； 根本諸地中， 無量余功德； 修行心自在， 一切悉具足。 所謂八背舍， 勝處一切入， 背舍相有五， 不凈與凈相、 色相、煩惱、識， 略說是五相。 勝處先自身， 內色外少色； 若好若丑一， 外多二亦然。 內無有色想， 外觀少多色； 二俱若好醜， 是前四勝處。 后四內無色， 外青黃赤白， 一切入四大。 四色與空識，
【現代漢語翻譯】 現代漢語譯本 在根本四禪（根本的四種禪定境界）中，修習生起五神通（五種超自然能力）； 當三昧（專注的狀態）顯現時，將心專注于自身。 想像身體輕盈柔軟，逐漸抬升，保持不動； 當境界顯現時，身體離地如胡麻（芝麻）般輕微； 稍稍進步，如大麥般高度，然後逐漸升高四指。 從這張床到那張床，漸漸能夠隨心所欲地移動； 飛行和變化，自在無礙； 這就是修行者微妙的神通力。 將心專注于自身，禪定顯現； 仔細聽取外面的聲音，如實地聽到一切。 將心專注于自身，禪定顯現； 觀察他人心中所想，一切都完全知曉。 將心專注于自身，禪定顯現； 回憶此生的經歷，從出生和中陰（死亡和再生之間的狀態）開始； 逐漸看到前世的事情，乃至百千劫（極長的時間單位）； 一切所經歷的事情，如實地憶念並知曉。 將心專注于自身，禪定顯現； 觀察眾生的種類，生死和形貌， 根據他們的業果報應，在中陰和五道（天、人、阿修羅、地獄、餓鬼、畜生）中輪迴。 修行天眼清凈，如實地看到一切； 在根本的各種禪定境界中，還有無量的功德； 修行使心自在，一切都完全具備。 所謂八背舍（八種解脫方法），勝處（克服感官的方法）和一切入（完全沉浸於禪定的方法）， 背舍有五種相：不凈觀和凈相觀、 色相觀、煩惱觀和識觀，簡略地說就是這五種相。 勝處首先是自身，內觀自身，外觀少量顏色； 無論是好是醜，外觀大量顏色也是如此。 內在沒有色想，外觀少量或大量顏色； 兩種情況無論是好是醜，這是前四種勝處。 后四種是內在沒有色想，外觀青、黃、赤、白四種顏色， 一切都融入四大（地、水、火、風）。四種顏色與空識（空無和意識），
【English Translation】 English version Within the fundamental four dhyanas (four levels of meditative absorption), cultivate and arise the five abhijnas (five supernormal knowledges); When samadhi (concentrated state of mind) is present, focus the mind on oneself. Imagine being light and soft, gradually lifting up without moving; When the state appears, one is lifted off the ground like a humam (sesame seed); Progressing slightly, like the height of a barley, then gradually rising four fingers high. From this bed to that bed, gradually being able to move at will; Flying and transforming, freely without obstruction; This is called the subtle supernormal power of a practitioner. Focus the mind on oneself, dhyana is present; Attentively listen to external sounds, hearing everything as it truly is. Focus the mind on oneself, dhyana is present; Observe the thoughts in others' minds, knowing everything completely. Focus the mind on oneself, dhyana is present; Recall the experiences of this life, from birth and the antarabhava (intermediate state between death and rebirth); Gradually seeing past lives, even hundreds of thousands of kalpas (eons); Everything experienced, truly recalling and knowing. Focus the mind on oneself, dhyana is present; Observe the types of sentient beings, their birth, death, and forms, According to their karmic results, being born in the antarabhava and the five paths (gods, humans, asuras, hell beings, hungry ghosts, animals). Cultivating pure divyacaksu (divine eye), seeing everything as it truly is; Within the fundamental levels, there are immeasurable other merits; Cultivating freedom of mind, possessing everything completely. The so-called eight vimoksas (eight liberations), abhibhayatanas (stages of overcoming the senses), and krtsnayatanas (stages of totality), The vimoksas have five aspects: contemplation of impurity and contemplation of purity, Contemplation of form, contemplation of afflictions, and contemplation of consciousness, briefly speaking, these are the five aspects. The abhibhayatanas begin with oneself, internally observing oneself, externally observing few colors; Whether good or bad, observing many colors externally is also the same. Internally without the thought of color, externally observing few or many colors; Both cases, whether good or bad, these are the first four abhibhayatanas. The latter four are internally without color, externally observing blue, yellow, red, and white colors, Everything merges into the four great elements (earth, water, fire, wind). The four colors and emptiness and consciousness,
觀外及內身， 一相無差別。 諸辯妙愿智， 無諍三摩提； 逆順與超越， 無量三昧門。 明智決定觀， 具足五種滿。 一身二境界， 定相普周遍； 第三憶念滿， 修行喜厭舍； 第四諸地滿， 十處相明瞭； 三乘根具足， 是說第五滿。 界方便成就， 久遠癡冥滅， 能令意清凈， 無垢如虛空。 如是諸功德， 一切悉究竟。
觀界第十三竟。
修行四無量三昧第十四
修行者若欲廣修慈心，先當繫心所緣，漸習令無量。滅除過噁心，不諍競，亦無怨結，無恚清凈。謂于親、中、怨三種，九品眾生，無量無數，安處十方，盡三分際，淳一樂行。唯除國土世界，于眾生世界周普總緣，成就遊行者，修慈方便，先等心思惟，總緣一切眾生，令心堅固，滅除瞋恚而起慈心，是名總觀慈無量三昧。
如是總觀，猶為瞋恚所縛者，當於上親修別相慈，次於中親、下親、中人、怨家，次第修習九品慈心，漸離瞋恚，心生愛念，與種種樂具。與是樂已，然後於一切眾生起法饒益心，修三種慈：廣大慈、極遠慈、無量慈。舍除瞋礙，住仁愛心，隨其所應功德善根，一切佛法皆悉與之，謂與種種法樂，修種種慈，先與出家樂，次與禪定正受樂
【現代漢語翻譯】 現代漢語譯本 觀照外部和內在的身體，它們的相狀是一樣的，沒有差別。 各種善辯的口才、奇妙的願力、智慧，沒有爭論的三摩提（Samadhi，禪定）； 順行、逆行和超越，無量的三昧（Samadhi，禪定）之門。 以明智來決定地觀察，具足五種圓滿。 一身具有兩種境界，禪定的相狀普遍周遍； 第三是憶念圓滿，修行喜、厭、舍三種感受； 第四是諸地圓滿，十處相（指眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸五境中的前四境，加上法境，共十處）明瞭； 具足聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）三乘的根器，這就是所說的第五種圓滿。 對於界（Dhatu，構成要素）的方便成就，長久的愚癡和黑暗滅除， 能夠使意念清凈，沒有污垢，如同虛空。 像這樣的各種功德，一切都徹底究竟。
觀界第十三（章節）結束。
修行四無量三昧第十四（章節）
修行者如果想要廣泛地修習慈心，首先應當將心專注于所緣境，逐漸練習，使慈心變得無量。滅除過失和噁心，不爭鬥，也沒有怨恨和糾結，沒有嗔恚，保持清凈。對於親近的人、一般的人、怨恨的人這三種，以及上、中、下等九品眾生，無量無數，安住在十方，窮盡過去、現在、未來三分的時間，純粹地行持快樂。唯獨不緣國土世界，而對於眾生世界普遍地總緣，成就這種狀態的人，修習慈心的方法是，首先平等地心思惟，總緣一切眾生，使心堅固，滅除嗔恚而生起慈心，這叫做總觀慈無量三昧（Apramanasamādhi，無量定）。
像這樣總觀，仍然被嗔恚所束縛的人，應當先對最親近的人修習別相慈，然後依次對中等親近的人、下等親近的人、一般的人、怨家，次第修習九品慈心，逐漸遠離嗔恚，心中生起愛念，給予種種快樂的器具。給予這些快樂之後，然後對於一切眾生生起以佛法饒益的心，修習三種慈：廣大慈、極遠慈、無量慈。捨棄嗔恚的障礙，安住在仁愛之心，隨著他們所應得的功德和善根，一切佛法都給予他們，也就是給予種種法樂，修習種種慈心，先給予出家的快樂，然後給予禪定正受的快樂。
【English Translation】 English version Observing the external and internal body, their appearances are the same, without difference. Various eloquent speeches, wonderful vows, wisdom, Samadhi (禪定) without contention; Going along, going against, and transcending, immeasurable gates of Samadhi (禪定). Observing with clear wisdom and determination, possessing five kinds of fulfillment. One body with two realms, the appearance of Samadhi (禪定) is universally pervasive; The third is the fulfillment of recollection, practicing the feelings of joy, aversion, and equanimity; The fourth is the fulfillment of all the grounds, the ten sense bases (referring to the six sense organs of eye, ear, nose, tongue, body, and mind, and the first four of the five sense objects of form, sound, smell, taste, and touch, plus the object of mind, totaling ten) are clear; Possessing the roots of the three vehicles of Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘), this is what is said to be the fifth fulfillment. The skillful means for the Dhatu (界, elements) are accomplished, long-standing ignorance and darkness are extinguished, Able to purify the mind, without defilement, like the empty sky. Such merits, all are thoroughly and ultimately accomplished.
End of the thirteenth chapter on Observing the Elements.
Fourteenth chapter on Practicing the Four Immeasurable Samadhis
If a practitioner wishes to extensively cultivate loving-kindness, they should first focus their mind on the object of contemplation, gradually practicing to make it immeasurable. Eliminate faults and evil thoughts, do not contend, and have no resentment or entanglement, no anger, and maintain purity. Regarding the three types of people—close ones, neutral ones, and those who are resented—and the nine grades of beings—superior, middle, and inferior—immeasurable and countless, dwelling in the ten directions, exhausting the three divisions of time—past, present, and future—purely practicing happiness. Only excluding the world of lands, but universally contemplating the world of beings, those who accomplish this state, the method for cultivating loving-kindness is to first think with equanimity, universally contemplating all beings, making the mind firm, eliminating anger and generating loving-kindness, this is called the Immeasurable Samadhi (Apramanasamādhi, 無量定) of Universal Observation of Loving-Kindness.
If, after such universal observation, one is still bound by anger, one should first cultivate specific-aspect loving-kindness towards the closest people, then successively cultivate the nine grades of loving-kindness towards the moderately close, the least close, neutral people, and enemies, gradually departing from anger, generating loving thoughts in the mind, and giving various instruments of happiness. After giving these happinesses, then generate a mind of benefiting all beings with the Dharma, cultivating three kinds of loving-kindness: vast loving-kindness, extremely far-reaching loving-kindness, and immeasurable loving-kindness. Abandoning the obstacles of anger, dwelling in a heart of benevolence, according to their deserved merits and good roots, give them all the Buddhadharma, which is giving various Dharma joys, cultivating various loving-kindnesses, first giving the joy of renunciation, then giving the joy of Samadhi (禪定) and right reception.
，次與菩提樂，次與寂滅樂。彼修行者本曾所更及所未更，種種樂具，自得、他得，清凈善根，乃至無上寂滅，究竟無為，隨其修行，意所想念，無量法樂等，與眾生相現在前。樂想起已，一一觀察，以相自證，便得決定。猶如明鏡，因物像現；慈三昧鏡，亦因樂事，種種樂相，悉現在前。
或時修行為瞋恚所亂，作是思惟：「我從本來，由是瞋恚，多所殺害，興諸罪逆，入于惡道，于大地獄，還受苦毒；或作蜂蠆、蜈蚣、毒蛇、惡龍、害鬼、羅剎，如是種種毒害之類，今不除滅，復見燒迫。」以是方便，能止瞋恚。又復思惟：「罵者、受者，彼我無常，須臾不住，二俱過去。惡聲已滅，後起二人無故共諍。又今二人唸唸即滅，虛妄無實，誰罵誰受？何為顛倒與空共鬥？計我耳根，從虛妄顛倒煩惱業起，彼人舌根，亦復如是，因緣生滅，誰罵誰聞？」修行如是思惟時，瞋恚縛解，能修慈心，離垢清凈。如佛說：「修慈者於四念處能得決定，修習增廣，成就無量法門，勝妙道果，不復退還。」是則三種方便大慈。若已離欲，更修凈妙離欲慈心，深心饒益，增廣無量，得真實果。因此功德具足，所愿究竟涅槃。所以者何？一切諸佛說慈為無畏，慈為一切功德之母，慈為一切功德鉆燧，慈能消滅兇暴諸惡，是故修行當
【現代漢語翻譯】 現代漢語譯本：接下來是菩提之樂，再接下來是寂滅之樂。那些修行者，無論是過去經歷過的還是未曾經歷過的各種快樂，無論是自己得到的還是他人給予的，以及清凈的善根，乃至無上的寂滅，究竟的無為，都隨著他們的修行，在心中所想念，無量的法樂等等，與眾生的形象一起顯現在眼前。當快樂的想法升起后，一一觀察，用這些形象來親自驗證，便能得到堅定的信念。就像明鏡，因為物體的存在而顯現出影像；慈三昧的鏡子，也因為快樂的事情，種種快樂的景象，全部都顯現在眼前。
有時修行者被嗔恚所擾亂，便這樣思惟：『我從一開始，就是因為這嗔恚，做了很多殺害的事情，興起了各種罪惡，進入了惡道，在大地獄中，還要遭受痛苦；或者變成蜂、蝎、蜈蚣、毒蛇、惡龍、害鬼、羅剎（均為惡道的眾生），像這樣種種有毒有害的生物，現在如果不除滅它，還會再次見到它燒灼逼迫我。』用這種方法，能夠止息嗔恚。又進一步思惟：『罵人的人、被罵的人，他們和我都一樣是無常的，片刻不停留，二者都將過去。惡語的聲音已經消滅，後來出現的兩個人無緣無故地共同爭吵。而且現在這兩個人唸唸生滅，虛妄不實，誰在罵誰在受罵呢？為什麼要這樣顛倒，與空無一物的事物爭鬥呢？計算我的耳根，是從虛妄顛倒的煩惱業中產生的，那個人的舌根，也是如此，因緣生滅，誰在罵誰在聽呢？』修行者這樣思惟的時候，嗔恚的束縛就解開了，能夠修習慈心，遠離垢染而清凈。正如佛所說：『修習慈心的人，在四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）能夠得到堅定的信念，修習增廣，成就無量的法門，殊勝美妙的道果，不再退轉。』這就是三種方便的大慈。如果已經遠離了慾望，更進一步修習清凈美妙的離欲慈心，以深刻的心饒益眾生，增廣無量，就能得到真實的果報。因此功德具足，所愿最終能夠達到涅槃（佛教修行的最終目標）。為什麼這樣說呢？一切諸佛都說慈是無畏，慈是一切功德之母，慈是一切功德的鉆燧，慈能夠消滅兇暴的各種惡行，所以修行者應當。
【English Translation】 English version: Next is the joy of Bodhi (enlightenment), and then the joy of Nirvana (liberation). Those practitioners, whether they have experienced or have not experienced various joys, whether obtained by themselves or given by others, as well as pure good roots, and even the supreme Nirvana, the ultimate non-action, all follow their practice, what is thought in the mind, immeasurable Dharma joys, etc., together with the images of sentient beings appear before them. When the thought of joy arises, observe each one, and personally verify with these images, then one can obtain firm faith. Just like a clear mirror, images appear because of the presence of objects; the mirror of loving-kindness Samadhi (meditative state), also because of joyful things, all kinds of joyful scenes, all appear before them.
Sometimes, when a practitioner is disturbed by anger, they think like this: 'From the beginning, it is because of this anger that I have done many killings, aroused various evils, entered evil paths, and in the great hells, I will still suffer pain; or transform into bees, scorpions, centipedes, poisonous snakes, evil dragons, harmful ghosts, Rakshasas (demon-like beings), like these various poisonous and harmful creatures, if I do not eliminate it now, I will see it burning and oppressing me again.' Using this method, one can stop anger. Furthermore, think: 'The one who scolds, the one who is scolded, they and I are all impermanent, not staying for a moment, both will pass. The sound of evil words has already disappeared, and the two people who appear later are arguing together for no reason. Moreover, these two people are arising and ceasing moment by moment, false and unreal, who is scolding and who is being scolded? Why be so inverted, fighting with something that is empty and without substance? Calculating my ear-root, it arises from false and inverted afflictions and karma, that person's tongue-root is also like this, arising and ceasing due to conditions, who is scolding and who is hearing?' When a practitioner thinks like this, the bondage of anger is untied, and one can cultivate loving-kindness, be free from defilements and be pure. Just as the Buddha said: 'Those who cultivate loving-kindness can obtain firm faith in the Four Foundations of Mindfulness (contemplation of the body as impure, contemplation of feeling as suffering, contemplation of mind as impermanent, contemplation of phenomena as selfless), cultivate and expand, accomplish immeasurable Dharma gates, excellent and wonderful fruits of the path, and will not regress.' This is the great loving-kindness of three expedients. If one has already abandoned desire, further cultivate pure and wonderful loving-kindness that is free from desire, benefit sentient beings with a deep heart, expand immeasurably, and one can obtain true rewards. Therefore, with merits and virtues complete, one's wishes can ultimately reach Nirvana (the ultimate goal of Buddhist practice). Why is this so? All Buddhas say that loving-kindness is fearlessness, loving-kindness is the mother of all merits, loving-kindness is the drill that produces all merits, loving-kindness can eliminate fierce and violent evils, therefore practitioners should.
勤方便，修離欲大慈。
悲無量者，如慈境界怨親中人，悲亦如是，次第修習。如佛言曰：「饒益眾生，說名慈心；除不饒益，說名悲心。」若先於眾生起饒益心，以種種樂，具悉施與之，然後觀眾生，唯見受樂，是名慈心；若先觀眾生受無量苦，起除不饒益心，然後見眾生除不饒益；除不饒益已，受種種樂，非與樂也，是名悲心。見凈相是慈，見虛空相是悲；樂行是慈，苦行是悲，是則差別。謂修行者見諸眾生兇暴諍怒、殘賊殺害，共相逼迫，無有覆護。如是見已，而起悲心，為作覆護。又見眾生，斬截身、首、耳、鼻，肢體苦痛無量，無能救者，修行見已，而起悲心。又修行住悲心時，見五趣眾生苦痛熾然，無量燒迫，深起悲心，興救護想。如是修行悲無量善根生時，無量功德相現。若見此眾生受無量苦而不起悲，是則極惡無善根人。如是大悲，一切諸佛，本所修習，由是究竟一切智海；行者若能具足修習，當知不久，必到是處。
喜無量者，謂修行于慈境界，以六思念等諸善功德，無量佛法，及自身成就戒定智慧，一切功德，饒益眾生，自樂他樂，盡皆與之。見一切眾生得法樂已，其心歡喜；其心歡喜，則憂戚滅；憂戚滅已，一向欣悅，踴躍歡喜，念言快哉，永使安樂。於一切眾生歡喜時，見有樂
【現代漢語翻譯】 現代漢語譯本：精進不懈，方便修行，遠離慾望，生起廣大的慈心。
悲無量（immeasurable compassion）的修習，如同修習慈心一樣，對怨親中人，也應如此次第修習。如佛所說：『饒益眾生，就叫做慈心；去除不饒益，就叫做悲心。』如果先對眾生生起饒益之心，用種種快樂，完全施與他們，然後觀察眾生，只見到他們享受快樂，這就叫做慈心；如果先觀察眾生遭受無量痛苦，生起去除不饒益之心，然後見到眾生去除不饒益，去除不饒益之後，接受種種快樂，並非給予快樂，這就叫做悲心。見到清凈的相是慈，見到虛空的相是悲；樂行是慈，苦行是悲，這就是它們的差別。修行者見到各種眾生兇暴爭鬥、殘忍賊害、互相逼迫，沒有庇護。這樣見到之後，就生起悲心，為他們提供庇護。又見到眾生，被斬斷身體、頭、耳、鼻，肢體痛苦無量，沒有能夠救助他們的人，修行者見到之後，就生起悲心。又修行者安住于悲心時，見到五趣（five realms of existence）眾生苦痛熾盛，無量燒灼逼迫，深深生起悲心，興起救護的想法。像這樣修行悲無量善根生起時，無量功德之相顯現。如果見到這些眾生遭受無量痛苦而不生起悲心，那就是極其惡劣沒有善根的人。這樣的大悲，是一切諸佛，本來所修習的，由此究竟一切智慧之海；修行者如果能夠具足修習，應當知道不久之後，必定到達這個境界。
喜無量（immeasurable joy）的修習，是指修行者在慈心的境界中，以六思念等各種善功德，無量佛法，以及自身成就的戒定智慧，一切功德，饒益眾生，自己快樂，他人也快樂，全部都給予他們。見到一切眾生得到佛法的快樂之後，內心歡喜；內心歡喜，那麼憂愁悲慼就消滅了；憂愁悲慼消滅之後，一心欣悅，踴躍歡喜，念道：太好了，永遠使他們安樂。在一切眾生歡喜時，見到有快樂。
【English Translation】 English version: Diligently and conveniently cultivate, practice detachment from desires, and generate great loving-kindness (Metta).
The practice of Immeasurable Compassion (Karuna), like the practice of loving-kindness, should be cultivated in this order towards neutral people, enemies and loved ones. As the Buddha said: 'Benefiting beings is called loving-kindness; removing non-benefit is called compassion.' If one first generates a mind of benefiting beings, completely bestowing all kinds of happiness upon them, and then observes beings, only seeing them enjoying happiness, this is called loving-kindness; if one first observes beings suffering immeasurable pain, generates a mind of removing non-benefit, and then sees beings removing non-benefit, after removing non-benefit, receiving all kinds of happiness, not giving happiness, this is called compassion. Seeing the pure aspect is loving-kindness, seeing the aspect of emptiness is compassion; joyful practice is loving-kindness, suffering practice is compassion, this is the difference. When a practitioner sees various beings being violent, fighting, cruel, and murderous, oppressing each other, without protection. Having seen this, they generate compassion, providing protection for them. Also seeing beings, having their bodies, heads, ears, noses, and limbs cut off, suffering immeasurable pain, with no one able to save them, the practitioner, having seen this, generates compassion. Also, when a practitioner dwells in compassion, seeing beings in the five realms (Gati) suffering intensely, being burned and oppressed immeasurably, deeply generating compassion, arising the thought of saving and protecting them. When the roots of good of immeasurable compassion arise from such practice, the aspects of immeasurable merit appear. If one sees these beings suffering immeasurable pain and does not generate compassion, then that person is extremely evil and without roots of goodness. Such great compassion is what all Buddhas originally cultivated, thereby ultimately reaching the ocean of all wisdom; if a practitioner can fully cultivate it, they should know that they will surely reach this state soon.
The practice of Immeasurable Joy (Mudita) refers to a practitioner, in the state of loving-kindness, using various virtuous merits such as the six recollections, immeasurable Buddha-dharma, and the precepts, samadhi, and wisdom achieved by oneself, all merits, benefiting beings, oneself being happy, and others also being happy, giving all of it to them. Seeing all beings obtaining the joy of the Dharma, their hearts rejoice; when their hearts rejoice, then sorrow and grief are extinguished; after sorrow and grief are extinguished, they are wholeheartedly delighted, leaping with joy, thinking: 'Wonderful, may they be happy forever.' When all beings are joyful, seeing that there is happiness.
相，輕微明凈，成就此相，名為喜無量三昧。如佛說：「修集喜等，乃至識處。」
舍無量者，舍怨親已，等緣中品，此唯是眾生，無有差別。離慈悲喜，唯作眾生行近、境界近相，是故世尊說舍。種種舍各自有相，舍無量不與彼同，謂平等清凈，離苦樂相。舍相似相現，是名舍無量三昧。世尊說修舍無量，乃至無所有處。已略說四無量相，餘種種甚深相，行者應次第修習。
修行觀陰第十五
若修行者，久積功德，曾習禪定，少聞開示，發其本緣，即能思惟，觀察五陰，了達深法，滅除生死；猶如大風飄散重云，亦斷一切魔所樂法。觀五陰義，今當說。修行者，內自思惟，欲渡煩惱海，起離欲，生潤澤，自身快樂，粗澀四大滅。隨順四大生，攝諸亂意，能趣究竟，成就智慧。若根本觀處，堅固明凈，能起三昧，離諸亂想，滅除煩惱，諸微妙相，於是悉現。如凈妙琉璃，如水凈泡。行者見此明凈無垢相起，善念守持，心不放逸；既不放逸，則熟相起；熟相起已，壞相現；壞相現已，唯起法想，一切寂滅。如是修行法相，具足成就，得增上厭離意；堅固精進，不可動轉，得甚深三昧、堅固三昧、不動三昧。修行住是三昧，能起五種明凈三昧，遍照五道：月光三昧、日光三昧、凈琉璃三昧、練金光三昧
【現代漢語翻譯】 現代漢語譯本 『相』（Lakṣaṇa，特徵），輕微明凈，成就此『相』，名為『喜無量三昧』（Apramāṇa-sukha-samādhi，無量喜定）。如佛所說：『修集喜等，乃至識處。』
『舍無量』（Apramāṇopekṣā，無量舍）者，捨棄怨親之後，平等對待中等之人，這裡僅僅是眾生，沒有差別。遠離慈悲喜，僅僅是作為眾生，行近、境界近之『相』（Lakṣaṇa，特徵），因此世尊說『舍』。種種『舍』各自有『相』（Lakṣaṇa，特徵），『舍無量』不與它們相同，是指平等清凈，遠離苦樂之『相』（Lakṣaṇa，特徵）。『舍』相似之『相』（Lakṣaṇa，特徵）顯現，這名為『舍無量三昧』（Apramāṇopekṣā-samādhi，無量舍定）。世尊說修『舍無量』，乃至『無所有處』（Ākiñcanyāyatana，無所有處定）。以上簡略地說了四無量『相』（Lakṣaṇa，特徵），其餘種種甚深之『相』（Lakṣaṇa，特徵），修行者應當次第修習。
修行觀陰第十五
如果修行者，長期積累功德，曾經修習禪定，稍有聽聞開示，發起其本來的因緣，就能思惟觀察五陰（Pañca-skandha，色、受、想、行、識五種構成要素），了達甚深之法，滅除生死；猶如大風飄散厚重的雲彩，也斷除一切魔所喜愛的法。觀察五陰（Pañca-skandha，色、受、想、行、識五種構成要素）的意義，現在應當說。修行者，內心自我思惟，想要渡過煩惱之海，生起離欲之心，產生潤澤，自身快樂，粗澀的四大（Mahābhūta，地、水、火、風四大元素）滅除。隨順四大（Mahābhūta，地、水、火、風四大元素）生起，攝取各種散亂的心意，能夠趨向究竟，成就智慧。如果根本的觀處，堅固明凈，能夠生起三昧（Samādhi，禪定），遠離各種亂想，滅除煩惱，各種微妙之『相』（Lakṣaṇa，特徵），於是在此全部顯現。如清凈美妙的琉璃，如水中清凈的泡沫。修行者見到此明凈無垢之『相』（Lakṣaṇa，特徵）生起，善念守護保持，內心不放逸；既然不放逸，那麼成熟之『相』（Lakṣaṇa，特徵）生起；成熟之『相』（Lakṣaṇa，特徵）生起之後，壞滅之『相』（Lakṣaṇa，特徵）顯現；壞滅之『相』（Lakṣaṇa，特徵）顯現之後，唯有生起法想，一切寂滅。如此修行法之『相』（Lakṣaṇa，特徵），具足成就，得到增上的厭離之意；堅固精進，不可動搖，得到甚深三昧（Samādhi，禪定）、堅固三昧（Samādhi，禪定）、不動三昧（Samādhi，禪定）。修行者安住于這三昧（Samādhi，禪定），能夠生起五種明凈的三昧（Samādhi，禪定），普遍照耀五道：月光三昧（Candra-prabha-samādhi，月光定）、日光三昧（Sūrya-prabha-samādhi，日光定）、凈琉璃三昧（Śuddha-vaiḍūrya-samādhi，凈琉璃定）、練金光三昧（Suvarṇa-varṇa-samādhi，鍊金光定）
【English Translation】 English version 'Lakṣaṇa' (相, characteristic), slightly bright and clear, accomplishing this 'Lakṣaṇa', is called 'Apramāṇa-sukha-samādhi' (喜無量三昧, Immeasurable Joy Samadhi). As the Buddha said: 'Cultivate joy and so on, up to the realm of consciousness.'
'Apramāṇopekṣā' (舍無量, Immeasurable Equanimity) means, having abandoned enemies and relatives, treating those of middling quality equally, here it is only sentient beings, without any difference. Being apart from loving-kindness, compassion, and joy, only acting as sentient beings, the 'Lakṣaṇa' (相, characteristic) of being near, the realm being near, therefore the World Honored One speaks of 'equanimity'. Various 'equanimities' each have their own 'Lakṣaṇa' (相, characteristic), 'Immeasurable Equanimity' is not the same as them, it refers to equality and purity, being apart from the 'Lakṣaṇa' (相, characteristic) of suffering and joy. The 'Lakṣaṇa' (相, characteristic) resembling equanimity appears, this is called 'Apramāṇopekṣā-samādhi' (舍無量三昧, Immeasurable Equanimity Samadhi). The World Honored One said to cultivate 'Immeasurable Equanimity', up to the 'Ākiñcanyāyatana' (無所有處, Sphere of Nothingness). The above briefly describes the 'Lakṣaṇa' (相, characteristic) of the Four Immeasurables, the remaining various profound 'Lakṣaṇa' (相, characteristic), practitioners should cultivate in sequence.
Chapter Fifteen on Cultivating Contemplation on the Skandhas
If a practitioner, having accumulated merit for a long time, having practiced meditation, having heard a little instruction, initiates their original causes and conditions, then they can contemplate and observe the Pañca-skandha (五陰, Five Aggregates: form, feeling, perception, mental formations, consciousness), understand the profound Dharma, and extinguish birth and death; just like a great wind scatters heavy clouds, it also cuts off all dharmas that demons delight in. The meaning of observing the Pañca-skandha (五陰, Five Aggregates: form, feeling, perception, mental formations, consciousness), should now be explained. The practitioner, internally contemplates, wanting to cross the sea of afflictions, generates a mind of detachment, produces moisture, self-joy, the coarse and rough Mahābhūta (四大, Four Great Elements: earth, water, fire, wind) are extinguished. Following the arising of the Mahābhūta (四大, Four Great Elements: earth, water, fire, wind), gathering the various scattered thoughts, able to move towards the ultimate, accomplishing wisdom. If the fundamental place of contemplation, is firm and clear, able to generate Samādhi (三昧, concentration), being apart from various confused thoughts, extinguishing afflictions, various subtle 'Lakṣaṇa' (相, characteristic), then all appear here. Like pure and wonderful lapis lazuli, like pure bubbles in water. The practitioner seeing this bright, clear, and stainless 'Lakṣaṇa' (相, characteristic) arise, with good thoughts guards and maintains it, the mind is not lax; since it is not lax, then the mature 'Lakṣaṇa' (相, characteristic) arises; after the mature 'Lakṣaṇa' (相, characteristic) arises, the 'Lakṣaṇa' (相, characteristic) of decay appears; after the 'Lakṣaṇa' (相, characteristic) of decay appears, only the thought of Dharma arises, everything is extinguished. Thus, the 'Lakṣaṇa' (相, characteristic) of the practice of Dharma, is fully accomplished, obtaining an increased sense of revulsion; firm and diligent, immovable, obtaining profound Samādhi (三昧, concentration), firm Samādhi (三昧, concentration), immovable Samādhi (三昧, concentration). The practitioner dwelling in this Samādhi (三昧, concentration), is able to generate five kinds of bright and clear Samādhi (三昧, concentration), universally illuminating the five paths: Candra-prabha-samādhi (月光三昧, Moonlight Samadhi), Sūrya-prabha-samādhi (日光三昧, Sunlight Samadhi), Śuddha-vaiḍūrya-samādhi (凈琉璃三昧, Pure Lapis Lazuli Samadhi), Suvarṇa-varṇa-samādhi (練金光三昧, Refined Golden Light Samadhi)
、無垢頗梨三昧。因此五種明凈三昧，復生光耀三昧、遍光耀三昧、無量光耀三昧。
複次，修行者因五種壞相能壞諸緣：一曰穿、二曰剝、三曰裂、四曰壞、五曰滅。以是五壞相，壞一切法。修行五種三昧壞境界，悉清凈已，次復生五種三昧相：師子王三昧、龍王三昧、金翅鳥王三昧、牛王三昧、象王三昧。心無放逸故，起此雄相。修行住此獸王三昧，各隨其類，一切悉攝。又三昧力、男女十相起，隨類相攝，一切眾生，於是悉現。若能分別此諸三昧相而不恐怖，是則名曰於一切諸法自在功德。
複次，修行者于明凈境界觀察陰流從一處出，分為二分。如是觀已，還合為一。一一流中，復見五相；相各別異，佈列境界；佈列境界已，還合為一。色如聚沫，受如水泡，觀想如炎，行如芭蕉，觀識如幻，是五虛妄，欺誑之相。修行如是觀已，其身安隱，柔軟快樂。復觀流所起處，無垢相現，如水凈泡，漸漸增長，充滿其身。修行心不放逸，專念受持；持已，凈相增廣，周遍覆身，如明凈泡，離諸過惡。更勝妙智生，乃壞是相；是相既壞，彼流流下，遠注無量，如凈頗梨，極知境界；極知境界已，從彼攝還，成曼荼羅。更有異相，充滿本處，然後流至十方無量世界，至十方已，各住自相。爾時修行明見無量色
【現代漢語翻譯】 現代漢語譯本：無垢頗梨（Vimala-sphatika，無垢的水晶）三昧。因此五種明凈三昧，復生光耀三昧、遍光耀三昧、無量光耀三昧。
複次，修行者因五種壞相能壞諸緣：一曰穿、二曰剝、三曰裂、四曰壞、五曰滅。以是五壞相，壞一切法。修行五種三昧壞境界，悉清凈已，次復生五種三昧相：師子王（Simharaja）三昧、龍王（Nagaraja）三昧、金翅鳥王（Garudaraja）三昧、牛王（Gau-raja）三昧、象王（Hastiraja）三昧。心無放逸故，起此雄相。修行住此獸王三昧，各隨其類，一切悉攝。又三昧力、男女十相起，隨類相攝，一切眾生，於是悉現。若能分別此諸三昧相而不恐怖，是則名曰於一切諸法自在功德。
複次，修行者于明凈境界觀察陰流從一處出，分為二分。如是觀已，還合為一。一一流中，復見五相；相各別異，佈列境界；佈列境界已，還合為一。色如聚沫，受如水泡，觀想如炎，行如芭蕉，觀識如幻，是五虛妄，欺誑之相。修行如是觀已，其身安隱，柔軟快樂。復觀流所起處，無垢相現，如水凈泡，漸漸增長，充滿其身。修行心不放逸，專念受持；持已，凈相增廣，周遍覆身，如明凈泡，離諸過惡。更勝妙智生，乃壞是相；是相既壞，彼流流下，遠注無量，如凈頗梨，極知境界；極知境界已，從彼攝還，成曼荼羅（Mandala，壇城）。更有異相，充滿本處，然後流至十方無量世界，至十方已，各住自相。爾時修行明見無量色
【English Translation】 English version: Vimala-sphatika (Immaculate Crystal) Samadhi. From these five kinds of clear and pure Samadhis, further arise the Radiant Samadhi, the Universally Radiant Samadhi, and the Immeasurable Radiant Samadhi.
Furthermore, the practitioner, through five destructive aspects, can destroy all conditions: first, piercing; second, peeling; third, tearing; fourth, destroying; fifth, extinguishing. With these five destructive aspects, all dharmas are destroyed. The practitioner cultivates five kinds of Samadhis to destroy the realms, and once all is purified, then five kinds of Samadhi aspects arise: Simharaja (Lion King) Samadhi, Nagaraja (Dragon King) Samadhi, Garudaraja (Golden-Winged Bird King) Samadhi, Gau-raja (Cow King) Samadhi, Hastiraja (Elephant King) Samadhi. Because the mind is without negligence, these majestic aspects arise. The practitioner dwells in these beast-king Samadhis, each according to its kind, encompassing all. Moreover, through the power of Samadhi, the ten aspects of male and female arise, encompassing all beings according to their kind, and all beings appear therein. If one can distinguish these Samadhi aspects without fear, then it is called the merit of being free and sovereign over all dharmas.
Furthermore, the practitioner, in a clear and pure realm, observes the flow of the skandhas (aggregates) emerging from one place and dividing into two parts. Having observed thus, they are rejoined into one. Within each flow, five aspects are seen; the aspects are distinct from each other, arranged in the realm; having arranged the realm, they are rejoined into one. Form is like a mass of foam, sensation is like a water bubble, perception is like a mirage, formations are like a banana tree, and consciousness is like an illusion—these are the five false and deceptive aspects. Having cultivated such observation, the body is peaceful, gentle, and joyful. Again, observing the place where the flow arises, an immaculate aspect appears, like a clear water bubble, gradually growing and filling the body. The practitioner's mind is without negligence, focused and receptive; having received it, the pure aspect increases and spreads, covering the body, like a clear and pure bubble, free from all faults and evils. A superior and wondrous wisdom arises, then destroys this aspect; once this aspect is destroyed, that flow flows down, extending immeasurably, like pure crystal, fully knowing the realm; having fully known the realm, it is drawn back from there, forming a Mandala (sacred diagram). Even more different aspects fill the original place, and then flow to the ten directions of immeasurable worlds, and having reached the ten directions, each dwells in its own aspect. At that time, the practitioner clearly sees immeasurable colors.
種，猶如山水漂積聚沫；一切受相，如大雨渧泡；種種諸想，如春時焰；行如芭蕉，無有堅實；觀六識種，猶如幻化。如是種種虛妄，但欺誑愚夫，是名修行觀陰自相。觀陰自相已，復以智慧，自照其身，專念觀察。觀察時，見周匝熾然，相起身處，其內有種種雜華、凈妙、珍寶，周匝繞身；又自見身種種雜寶、諸功德相，微妙莊嚴。修行見是諸相已，慧眼開廣，自顧其身，周遍觀察；觀察已，復外觀陰相，盛火熾然，即生厭心，勇猛精進，欲度生死無邊苦海。修行於五陰熾然相厭離已，離欲相、解脫相、涅槃相、一切功德相，次第起現。
複次，修行者具七處觀，觀五陰、苦、集、滅、道。復觀因愛生五陰，厭患出離，如是于真諦中，方便種子慧生。於是七處，善修三種觀義，自相觀成；成就決定堅固已，然後得無垢息止修慧；是慧起已，境界平正，淳一無雜。複次，得勝妙無垢思慧決定觀，五陰興衰，唸唸磨滅，見真實相。譬如毒飯，食者必死；修行觀五陰三相，所雜亦復如是。一念生，一念苦，即一念時，亦生、亦住、亦滅。彼念生時，即與苦俱生。是故一念，一念即壞。修行觀五陰如是，生滅破壞，虛偽無常過惡，即起無常行、苦行、空寂行、無我行、穿漏法、不實法、速朽法、破壞法。如是無常義，
【現代漢語翻譯】 現代漢語譯本： 五蘊（Skandha，構成個體經驗的五種要素）的種子，就像山水漂流時聚集的泡沫；一切感受（Vedana，苦、樂、舍等感受）的表象，就像大雨滴落形成的泡沫；各種各樣的想法（Samjna，對事物的認知和概念），就像春天裡的陽焰（海市蜃樓）；行為（Samskara，意志和行動）就像芭蕉樹，沒有堅實的核心；觀察六識（Vijnana，眼、耳、鼻、舌、身、意六種感知能力）的種子，就像幻化一樣。像這樣種種虛妄不實，只是欺騙愚昧的人，這叫做修行者觀察五蘊各自的自性。觀察五蘊的自性之後，再用智慧照見自身，專心致志地觀察。觀察時，看見周圍熾熱燃燒，各種表象在身體處所生起，其中有各種各樣的雜色花朵、清凈美妙的珍寶，環繞著身體；又看見自身具有各種雜寶、各種功德的表象，微妙而莊嚴。修行者見到這些表象之後，智慧之眼開闊廣大，審視自身，周遍地觀察；觀察之後，再向外觀看五蘊的表象，像盛大的火焰一樣熾烈燃燒，立即生起厭惡之心，勇猛精進，想要度脫生死無邊的苦海。修行者對於五蘊熾熱燃燒的表象生起厭離之後，離欲的表象、解脫的表象、涅槃的表象、一切功德的表象，依次顯現。
其次，修行者具備七處觀，觀察五蘊、苦、集、滅、道（四聖諦）。再觀察因為愛慾而產生五蘊，厭惡並想要出離，像這樣在真諦（Paramartha-satya，究竟真理）中，方便的種子智慧生起。對於這七處，善於修習三種觀的意義，自相觀成就；成就決定堅固之後，然後得到無垢息止的修慧；這種智慧生起之後，境界平正，純一而沒有雜染。其次，得到殊勝美妙無垢的思慧，決定地觀察五蘊的興盛和衰敗，唸唸之間都在磨滅，看見真實的表象。譬如毒飯，吃的人必定會死；修行者觀察五蘊的三相（生、住、滅），所摻雜的也是這樣。一個念頭生起，一個念頭就帶來痛苦，就在一個念頭的時間裡，也同時有生、有住、有滅。那個念頭生起的時候，就與痛苦一同生起。所以一個念頭，一個念頭就立即壞滅。修行者像這樣觀察五蘊，生滅破壞，虛偽無常有過患和罪惡，立即生起無常行、苦行、空寂行、無我行、穿漏法、不實法、速朽法、破壞法。像這樣無常的意義，
【English Translation】 English version: The seeds of the five Skandhas (aggregates of existence, namely form, feeling, perception, mental formations, and consciousness), are like foam gathered by drifting mountain streams; all appearances of Vedana (feeling, sensation), are like bubbles from heavy rain; all kinds of Samjna (perception, cognition) are like heat haze in spring; Samskara (mental formations, volition) are like banana trees, without any solidity; observing the seeds of the six Vijnanas (consciousness, the six sense faculties), is like illusion. All such illusions only deceive the foolish. This is called a practitioner observing the self-nature of the Skandhas. Having observed the self-nature of the Skandhas, one then uses wisdom to illuminate oneself, focusing intently on observation. During observation, one sees the surroundings ablaze, with appearances arising in the body's location, containing various kinds of mixed flowers, pure and wonderful treasures, encircling the body; one also sees oneself possessing various mixed treasures, appearances of various merits, subtle and adorned. After the practitioner sees these appearances, the eye of wisdom opens wide, examining oneself, observing everywhere; after observing, one then looks outward at the appearances of the Skandhas, blazing like a great fire, immediately giving rise to a sense of disgust, advancing bravely and diligently, desiring to cross the boundless sea of suffering of birth and death. After the practitioner develops aversion to the blazing appearances of the five Skandhas, appearances of detachment, appearances of liberation, appearances of Nirvana, appearances of all merits, arise in sequence.
Furthermore, the practitioner possesses the seven-fold contemplation, observing the five Skandhas, suffering, accumulation, cessation, and the path (the Four Noble Truths). Again, one observes that the five Skandhas arise from desire, loathing and wanting to escape, thus in Paramartha-satya (ultimate truth), the wisdom of expedient seeds arises. Regarding these seven locations, one skillfully cultivates the meaning of the three contemplations, the self-nature contemplation is accomplished; having achieved determination and firmness, one then obtains the undefiled cessation of cultivation wisdom; once this wisdom arises, the realm is level and upright, pure and without impurities. Furthermore, one obtains the supreme, wonderful, and undefiled thought-wisdom, decisively observing the rise and fall of the five Skandhas, diminishing moment by moment, seeing the true appearance. For example, like poisoned rice, whoever eats it will surely die; the practitioner observing the three characteristics (arising, abiding, ceasing) of the five Skandhas, what is mixed in is also like this. One thought arises, one thought brings suffering, and in the time of one thought, there is also arising, abiding, and ceasing. When that thought arises, it arises together with suffering. Therefore, one thought, one thought immediately decays. The practitioner observes the five Skandhas in this way, arising, ceasing, decaying, false, impermanent, with faults and evils, immediately giving rise to the practice of impermanence, the practice of suffering, the practice of emptiness and stillness, the practice of no-self, the leaking dharma, the unreal dharma, the quickly decaying dharma, the destroying dharma. Such is the meaning of impermanence,
如修多羅廣說，乃至百句。修行盡行如是諸相，知諸法真實，便得解脫。以賢聖地三昧想行，觀此非常相，便起深憂厭，見有為過患，不樂三有。
複次，修行者若觀生則非滅，若觀滅則非生，如是則不生聖行；要一心一相，正向解脫，然後智生，是決定聖行。聖行既起，一切法相寂滅無餘，癡愛煩惱及諸罪垢，能轉苦陰者，皆悉除滅。滅已，其心調伏，是見五陰無我亦無我所。以無常諸行觀察苦陰，觀察苦陰有八苦逼迫，於八苦相成就八行。所謂如病、如癰、如刺、如殺、無常、苦、空、無我，四是聖行，四非聖行，于苦陰決定，觀其真實。如是四諦十六聖行，是則修行暖法初相，于真諦地，得真實慧。觀察苦陰如燒鐵丸，亦無堅固，向涅槃，背生死；不貴有，不樂生。譬如群獸，獵師圍逼，以怖急力故，超勇奔出。修行如是，見生死熾然，大苦圍迫，以厭智力，超出無礙。
複次，修行者思慧生時，暖法種起；息止修慧生時，暖種增長，到暖自地，暖相滿足。息止修慧生時，頂法種起；暖法生時，頂種增長；到頂自地，頂相滿足。暖法生時，忍法種起；頂法生時，忍種增長；到忍自地，忍相滿足。
複次，於五陰悅可，名為暖法。暖法觀五陰，於三寶悅可，名為頂法。頂法觀十八界，於四諦悅
可，名為忍法。忍法觀十二入，俱觀三種，隨彼善根，一增上故，說有差別。是一切盡觀真諦，但忍于真實觀增，暖法想增，頂法信觀喜增，忍法智慧增。
複次，修行有三種緣，謂上、下、諸方。三種善根，依此三緣，各一增上，故說(悅可本云出設)。
複次，三種修暖依厭離頂，依觀喜忍，依平等舍，亦隨彼善根一增上，故說當知一種修盡，成就三法。
複次，修行當知！譬如有人有五怨賊，拔刀隨逐，常欲加害；前後五陰轉相煎逼，亦復如是。佛言：「欲求阿鼻三磨耶(此是見道名也)，當作達磨摩那斯伽邏。」常觀真實義，以聖行刀斷除陰賊，莫如劣夫，不能執杖，為彼所害。乃至一切賢聖，皆應勤修如是正觀，為現法樂故，為後世作大明故，斷一切苦本故，饒益眾生故。況于凡夫，空無所得，而自放逸，不勤修習。
觀五陰竟。
達磨摩那斯伽邏：達磨，法，謂世間第一法也。摩那斯伽邏，謂一經心，譯者義言思惟。
修行觀入第十六
六入各于境界縛無智眾生，貪慾心故，常起凈想。修行當知，于諸根境界，防制非法，攝心所緣，系令不動，正觀六入。譬如空村，離我我所不定義，是入處義、牽下義，是入處義能將眾生入惡道。又內入相，如燒鐵鏘，如極
【現代漢語翻譯】 現代漢語譯本：還有一種方法，名為忍法。忍法觀察十二入（十二入指眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵），全部觀察這十二入的三種特性（無常、苦、空），隨著修行者善根的增長，其中一種特性會更加顯著，因此說存在差別。這是一種完全觀察真諦的方法，只是在忍位時，對真實觀的體悟會增強；在暖位時，對想蘊的體悟會增強；在頂位時，對信根的觀察和喜樂會增強；在忍位時，智慧會增強。
其次，修行有三種因緣，即上界、地獄和十方世界。三種善根依存於這三種因緣，各自有一種因緣會更加顯著，所以這樣說。
其次，三種修暖的方法，依賴於對厭離的體悟；修頂的方法，依賴於對觀想的喜樂；修忍的方法，依賴於平等舍。也隨著善根的增長，其中一種方法會更加顯著，所以說，應當知道，一種修行達到極致，就能成就三種功德。
其次，修行者應當明白！譬如有人有五個怨賊，拔刀追趕，時刻想要加害；前後五陰（色、受、想、行、識）互相煎熬逼迫，也是如此。佛說：『想要證得阿鼻三磨耶（Abhisamaya，此是見道的名字），應當作達磨摩那斯伽邏（Dharmamanasikara）。』經常觀察真實的意義，用聖行的刀斷除五陰的賊害，不要像無能的懦夫，不能執持武器，而被他們所傷害。乃至一切賢聖，都應當勤奮地修習這樣的正觀，爲了現世的安樂，爲了後世的大光明，爲了斷除一切痛苦的根源，爲了饒益眾生。更何況是凡夫，空無所得，卻還放縱自己，不勤奮修習呢？
五陰的觀察完畢。
達磨摩那斯伽邏（Dharmamanasikara）：達磨（Dharma），是法，指世間第一法。摩那斯伽邏（Manasikara），指一心專注，譯者解釋為思惟。
修行觀入第十六
六入（眼、耳、鼻、舌、身、意六根）在境界中束縛無知的眾生，因為貪慾之心，常常生起清凈的妄想。修行者應當明白，對於各種根的境界，要防止不合法的行為，收攝心念所緣，使它不動搖，正確地觀察六入。譬如空曠的村莊，遠離了我和我所的定義，是入處的意思、牽引向下的意思，是入處的意思，能將眾生引入惡道。又內在的入相，如同燒紅的鐵塊，如同極
【English Translation】 English version: Furthermore, there is a method called Patience Dharma (忍法). Patience Dharma observes the twelve entrances (十二入, the six sense organs and their corresponding six sense objects), observing all three aspects (impermanence, suffering, emptiness) of these twelve entrances. Depending on the increase of the practitioner's roots of goodness, one aspect becomes more prominent, hence the differences are spoken of. This is a complete observation of the true meaning, but in the Patience position, the understanding of the true observation increases; in the Warmth position, the understanding of the Skandha of Thought increases; in the Summit position, the observation of the Root of Faith and Joy increases; in the Patience position, wisdom increases.
Furthermore, there are three conditions for cultivation, namely the upper realm, the lower realm, and the ten directions. The three roots of goodness rely on these three conditions, each with one condition becoming more prominent, hence it is said.
Furthermore, the three methods of cultivating Warmth rely on the understanding of renunciation; the method of cultivating Summit relies on the joy of contemplation; the method of cultivating Patience relies on equanimity and detachment. Also, as the roots of goodness increase, one of these methods becomes more prominent, so it is said that one should know that when one cultivation reaches its peak, it can achieve three merits.
Furthermore, practitioners should know! For example, if a person has five enemy thieves, drawing their swords and chasing after him, constantly wanting to harm him; the preceding and following five Skandhas (五陰, form, feeling, perception, volition, consciousness) torment and oppress each other in the same way. The Buddha said: 'If you want to attain Abhisamaya (阿鼻三磨耶, this is the name of the Path of Seeing), you should practice Dharmamanasikara (達磨摩那斯伽邏).' Constantly observe the true meaning, and use the sword of holy conduct to cut off the harm of the five Skandha thieves, do not be like a cowardly man who cannot hold a weapon and is harmed by them. Even all the sages and saints should diligently cultivate such correct contemplation, for the sake of present happiness, for the sake of great light in the afterlife, for the sake of cutting off the root of all suffering, and for the benefit of all beings. How much more so should ordinary people, who have nothing to gain, not indulge themselves and not diligently cultivate?
The observation of the five Skandhas is complete.
Dharmamanasikara (達磨摩那斯伽邏): Dharma (達磨), is the Law, referring to the first Law of the world. Manasikara (摩那斯伽邏), refers to focusing the mind, which the translator explains as contemplation.
Sixteenth Observation of Entering Cultivation
The six entrances (六入, the six sense organs) bind ignorant beings in the realm of objects, because of the mind of greed, they constantly give rise to pure delusions. Practitioners should know that for the realms of the various roots, one must prevent unlawful behavior, gather the mind's object, keep it still, and correctly observe the six entrances. Like an empty village, far from the definition of self and what belongs to self, it is the meaning of the entrance, the meaning of pulling downwards, it is the meaning of the entrance, which can lead beings into evil paths. Also, the inner appearance of the entrance is like a red-hot iron, like the extreme
利劍，亦如利刀。佛言：「若觀此相，則能捨離。」複次，觀外入惡賊劫善珍寶。若修行舍正念，開諸入門，馳縱六境；六境惡賊劫奪凈戒，失諸功德。如鳥無兩翼而欲飛空，人無兩足而欲遠遊。修行如是，毀凈戒功德故，止、觀兩翅永不復生，欲出生死是終不能。如破瓶盛水，須臾不住，破戒比丘，亦復如是，三昧法水，念頃不住。如天德瓶守護不壞，常出珍寶，隨意無盡；修行如是，不毀凈戒，則常出生聖功德寶。輕壞德瓶，珍寶即滅；若破戒瓶，則永失法寶。譬人截鼻，照鏡不自喜樂，破戒比丘，亦復如是，內省其身，心不自悅。百穀藥木，依地而生，諸善功德，悉依凈戒。如栴檀涂身，能除熱惱；凈戒清涼，能止慾火。如如意寶珠，隨所著處，熱時清涼；凈戒如是，于煩惱火中，能息熾然。犯戒比丘自惟罪深，身逝命終，必入惡道，心常憂悔，死時恐怖；凈戒之人，心常歡喜，生無憂悔，死時安樂。凈戒為梯，能升慧堂。戒為莊嚴具，亦為善戍衛；戒能將人至於涅槃；戒為良地，生十善種子。教誡師水，隨時溉灌，信根則生，無漏陰為干，四如意為芽，慈心為枝條，少欲知足為柯葉，七覺意為華，解脫智為果，寂滅法為甘露。戒香流出，一切普熏。賢聖鳥王，棲宿其間；悲為重陰，清涼廣覆；辯才法師為蜜蜂
王，和聲相顧，嘗採精味。其樹修直，堅固貞實，無有虛偽、諂曲、腐病，是則名曰功德大樹。諸修行者欲趣涅槃，背三世苦，向解脫城，漸次發行諸善功德，息彼樹下，飲法甘露，止三渴患，其身安隱，能至涅槃。
複次，戒有眾多數，或一、二、三、四，或七，或十二，或二十一。若唸唸須臾頃，則有無量戒種。道共、定共、俱生戒，正語、正業、正命，與心迴轉。觀此諸戒，其相各別，或淳凈無垢，或輕薄明凈；如是無垢戒相，現於境界。修行于依緣念三處觀察戒相，若涂香柔軟，離垢悅樂，明凈潔白，是所依中相；若其地平廣，妙華寶器，嚴飾之具，眾寶滑澤，是名修行境界中相。譬如牦牛護尾，一毛著樹，守樹而死，不令毛斷。比丘護戒，亦復如是，一微之戒，守死不犯；妙相嚴身，眾好具足，猶如秋月，停照虛空。修行三昧，觀此凈相已，乃至命終，無復憂悔，亦無熱惱，不復恐怖，安悅歡喜，踴躍增長，生寂止樂，粗澀四大滅，如是等名修行憶念中相。複次，三種中更有雜相，嬈亂障礙，失念意不住。請求悔過，不善惡業，守死不為，夢中無犯，增益持戒。佛說：「戒為花鬘涂香，莊嚴眾具；香風一方來是世界香，諸方來是戒德香。」或身無手、足、眼、耳、鼻、舌，一切肢節，悉不貌具；或身
【現代漢語翻譯】 現代漢語譯本：大王，聲音和諧相應，常常選取精華美味。那樹修長挺直，堅固貞實，沒有虛偽、諂媚、腐朽的病癥，這就叫做功德大樹。各位修行者想要趨向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），背離過去、現在、未來三世的痛苦，朝向解脫之城，逐漸發起各種善的功德，在那樹下休息，飲用法味的甘露，止息貪慾、嗔恚、愚癡三種渴求的困擾，自身安穩，能夠到達涅槃。
進一步說，戒律有各種各樣的數量，或者一、二、三、四，或者七，或者十二，或者二十一。如果唸唸之間、須臾之間，就會有無量的戒律種子。道共戒、定共戒、俱生戒，正語、正業、正命，隨著心念運轉。觀察這些戒律，它們的相狀各自不同，或者純凈沒有瑕疵，或者輕微而明亮清凈；像這樣沒有瑕疵的戒相，顯現在境界之中。修行者依靠因緣，在念、三處觀察戒相，如果像涂香一樣柔軟，遠離污垢而令人喜悅，明亮潔白，這就是所依之中的相；如果那地面平坦寬廣，有美妙的鮮花和寶器，各種裝飾的器具，各種寶物光滑潤澤，這叫做修行境界之中的相。譬如牦牛愛護自己的尾巴，一根毛髮粘在樹上，它會守護著樹直到死去，也不讓毛髮斷掉。比丘守護戒律，也應該是這樣，對於極其微小的戒律，寧願守戒而死也不去觸犯；美妙的相好莊嚴自身，各種美好的品德都具備，就像秋天的月亮，停留在虛空中照耀。修行三昧（Samadhi，佛教術語，指精神專注的狀態），觀察到這種清凈的相之後，乃至生命終結，都不會再有憂愁後悔，也不會有熱惱，不會再有恐怖，安穩喜悅，踴躍增長，產生寂靜止息的快樂，粗重的地、水、火、風四大消滅，像這些都叫做修行憶念之中的相。進一步說，這三種相中還有雜亂的相，擾亂和障礙修行，使人失去正念，心意不能安住。應當請求懺悔過錯，不善的惡業，寧願守戒而死也不去做，即使在夢中也不觸犯，從而增益持戒的功德。佛說：『戒律是花鬘、涂香，是莊嚴的器具；香風從一個方向吹來，那是世間的香，從各個方向吹來，那是戒德的香。』或者身體沒有手、腳、眼睛、耳朵、鼻子、舌頭，一切肢體，都不完整；或者身體
【English Translation】 English version: O King, sounds harmonize and correspond, often selecting the essence of flavors. That tree is tall and straight, firm and true, without hypocrisy, flattery, or decay. This is called the Great Tree of Merit. Those practitioners who wish to approach Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), turning their backs on the suffering of the three times (past, present, and future), and heading towards the city of liberation, gradually generate various virtuous merits, rest under that tree, drink the nectar of the Dharma, and quench the thirst of the three poisons (greed, hatred, and delusion), their bodies are peaceful and secure, and they are able to reach Nirvana.
Furthermore, precepts have various numbers, such as one, two, three, four, or seven, or twelve, or twenty-one. If in every thought, in every moment, there are countless seeds of precepts. Precepts shared with the Path, precepts shared with Samadhi (Samadhi, a Buddhist term referring to a state of mental concentration), innate precepts, right speech, right action, right livelihood, revolve with the mind. Observing these precepts, their appearances are each different, either pure and without blemish, or light and clear; such flawless appearances of precepts manifest in the realm of experience. Practitioners, relying on conditions, observe the appearances of precepts in mindfulness and the three places, if it is as soft as scented ointment, free from defilement and delightful, bright and pure, this is the appearance in the support; if the ground is flat and wide, with beautiful flowers and precious vessels, various ornaments, and various treasures are smooth and lustrous, this is called the appearance in the realm of practice. For example, a yak cherishes its tail, if a single hair sticks to a tree, it will guard the tree until it dies, not allowing the hair to break. A Bhikkhu (Bhikkhu, a Buddhist monk) guarding the precepts should also be like this, for even the slightest precept, he would rather die guarding it than violate it; beautiful features adorn the body, all good qualities are complete, like the autumn moon, resting in the empty sky and shining. Practicing Samadhi, observing this pure appearance, until the end of life, there will be no more sorrow or regret, no more heat or vexation, no more fear, peaceful joy, leaping growth, giving rise to the joy of stillness and cessation, the coarse elements of earth, water, fire, and wind are extinguished, these are called the appearances in the practice of recollection. Furthermore, in these three appearances, there are also mixed appearances, disturbing and obstructing practice, causing one to lose mindfulness and the mind cannot abide. One should request repentance for faults, refrain from unwholesome and evil deeds, rather die guarding the precepts than commit them, not even in dreams, thereby increasing the merit of upholding the precepts. The Buddha said: 'Precepts are garlands of flowers, scented ointment, ornaments; the fragrant wind blowing from one direction is the fragrance of the world, the fragrance blowing from all directions is the fragrance of the virtue of precepts.' Or the body has no hands, feet, eyes, ears, nose, tongue, all limbs are incomplete; or the body
沒塵埃；或觀察自身，離諸塵垢，澡浴涂身，名衣上服，是名修行。于依緣憶念觀察，尸羅種種，雜相威儀。定共、道共三種戒，悉已於中說此三種戒，更有無量諸深妙相，明智者當廣演說。
修行已觀凈戒，欲破諸入山者，當修二法，所謂止、觀。先當觀離惡悅樂，充滿其身，粗澀四大滅，柔順四大生，趣寂止樂，一心不亂。自於內身繫心於入相，當善守護入相所起處。觀察時，白凈相起，比丘見此相，當善守護，如佛所說。譬如伏雞善護其子，必得成就；比丘修行，亦復如是，專精守護，乃得成就；十二修果，相現分明。修行善守護時，離諸放逸；修果成就，境界凈妙，離諸垢污。明如寶珠，亦如懸水，境界廣滿，身處少分，周遍遠流，然後來還。還已，一相現，復分為二分，還合為一，成曼荼邏境界。安住平正，普現眾相，猶如眾星光耀佈列，然後乃壞。壞已，各各流出，還合為一；復周遍遠流，充滿諸方；充滿諸方已，復還安隱堅住；住已，熟相現；熟相現已，有種種眾相，周遍彌廣，微妙器服，諸奇特相悉現。境界內入空聚，外色、聲、香、味、觸及三世三種法，善、不善、無記，一切悉現，觀其真實。
複次，外六入如賊，內六入如空聚，亦說內外入為此彼岸。此十二入諸勝妙相，增廣無量
【現代漢語翻譯】 現代漢語譯本 沒有塵埃；或者觀察自身，遠離各種塵垢，洗浴涂身，穿上乾淨的衣服，這叫做修行。對於因緣憶念觀察，尸羅（戒律）的種種，雜相威儀。定共戒、道共戒三種戒律，都已經在這裡面說了。這三種戒律，還有無量諸深妙的相，明智的人應當廣泛演說。 修行完畢觀察清凈的戒律后，想要破除各種入山者的障礙，應當修習兩種方法，即止（奢摩他，Samatha）和觀（毗婆舍那，Vipassanā）。首先應當觀察遠離惡的喜悅，讓這種喜悅充滿全身，粗澀的四大（地、水、火、風）滅除，柔順的四大生起，趨向寂靜止息的快樂，一心不亂。自己于內在的身體，將心專注于入相，應當善於守護入相所生起的地方。觀察時，白凈的相生起，比丘見到這個相，應當善於守護，如佛所說。譬如伏窩的母雞善於守護它的孩子，必定能夠成就；比丘修行，也應當如此，專心精進地守護，才能成就；十二修果，相現分明。修行善於守護時，遠離各種放逸；修果成就，境界清凈美妙，遠離各種垢污。明亮如寶珠，也像懸掛的水，境界廣闊圓滿，身體處於少部分，周遍遠流，然後回來。回來后，一個相顯現，又分為兩部分，還合為一，成就曼荼羅（壇城，Mandala）境界。安住于平正，普遍顯現各種相，猶如眾星光耀佈列，然後才壞滅。壞滅后，各自流出，還合為一；又周遍遠流，充滿各個方向；充滿各個方向后，又回到安隱堅固的住處；住處安穩后，成熟的相顯現；成熟的相顯現后，有種種眾多的相，周遍瀰漫廣闊，微妙的器物衣服，各種奇特的相都顯現。境界內，進入空聚，外在的色、聲、香、味、觸以及三世（過去、現在、未來）的三種法（善、不善、無記），一切都顯現，觀察它們的真實。 再次，外六入（眼、耳、鼻、舌、身、意）如盜賊，內六入（眼識、耳識、鼻識、舌識、身識、意識）如空聚，也可以說內外入為此岸彼岸。這十二入的各種殊勝美妙的相，增廣無量。
【English Translation】 English version Without dust; or observing oneself, being apart from all defilements, bathing and anointing the body, wearing clean clothes, this is called practice. Regarding the recollection and observation of dependent origination, the various aspects of Śīla (moral discipline), and the diverse forms of dignified conduct. The three types of precepts—the precepts shared with concentration, the precepts shared with the path—have all been discussed herein. These three types of precepts possess countless profound and wondrous aspects, which the wise should extensively expound. Having practiced and observed pure precepts, if one wishes to overcome those who obstruct those entering the mountains, one should cultivate two practices: cessation (Śamatha) and insight (Vipassanā). First, one should contemplate the joy of being apart from evil, filling the entire body with it. The coarse and rough four great elements (earth, water, fire, and wind) cease, and the gentle and compliant four great elements arise, leading to the joy of peaceful cessation, with a single, undistracted mind. Focusing the mind on the internal body, one should diligently guard the arising of the entering aspect. During observation, a white and pure aspect arises. When a Bhikṣu (monk) sees this aspect, he should diligently guard it, as the Buddha has said. Just as a brooding hen diligently protects her chicks and is sure to succeed, so too should a Bhikṣu practice, diligently guarding with focused attention, and then he will succeed. The twelve fruits of practice will manifest clearly. When practice is diligently guarded, one is apart from all laxity. When the fruits of practice are achieved, the realm is pure and wondrous, apart from all defilements. It is bright like a jewel, and like suspended water. The realm is vast and complete, the body is in a small part, flowing far and wide, and then returning. Upon returning, one aspect manifests, then divides into two parts, and then merges back into one, forming the realm of a Mandala (sacred diagram). Abiding in equanimity, all aspects universally manifest, like the radiant stars arranged in rows, and then they disintegrate. After disintegrating, they each flow out, and then merge back into one; again, they flow far and wide, filling all directions; having filled all directions, they return to a state of peaceful and firm abiding; after abiding, the ripened aspect manifests; after the ripened aspect manifests, there are various and numerous aspects, universally pervasive and vast, subtle vessels and garments, and all kinds of extraordinary aspects manifest. Within the realm, one enters the empty aggregate. The external forms, sounds, smells, tastes, and tactile sensations, as well as the three types of dharmas (phenomena) of the three times (past, present, and future)—wholesome, unwholesome, and neutral—all manifest, and one observes their reality. Furthermore, the six external entrances (eye, ear, nose, tongue, body, and mind) are like thieves, and the six internal entrances (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are like an empty aggregate. It is also said that the internal and external entrances are this shore and the other shore. The various supreme and wondrous aspects of these twelve entrances increase limitlessly.
，佛說修多羅中廣說。
複次，修行者，於此境界熟相起，起已復壞，間間有斷離相，斷離相流注極遠，停住一處。如寶瓶盛水，然後還開，漸見寂滅；寂滅已，復有諸餘一切功德相生。諸入門中常雜相流出，各各出已，復於一處，成曼荼邏。曼荼邏上，復有自相起；起已復熟，熟已不久寂滅。然後修行復加專精，更現清凈微妙禪相，現已如前，次第寂滅。
複次，修行于諸入中更有種種妙相，于繫心處決定相起，名髻中明珠喻三昧。修行自觀身作二分，眾寶藏上有寶蓮花；修行自見身在蓮花上，眾寶妙花，莊嚴圍繞。複次，如世尊修多羅說六眾生喻，行者於此具足觀察。所謂眼為狗，走逐五色村；耳為鳥，隨空聲起；鼻為毒蛇；隨逐香穴；舌為野干，貪五味死屍；身為輸收磨羅，常樂入觸海；意為猿猴，常樂游縱三世法林。若六種眾生，繫著一處，不能自在，各游所樂。修行如是，以三昧正念，繫縛六根，不令自在馳散所緣，然後以清凈智觀法真實。癡冥凡夫六境中，貪著悕望無量惡法，如是正觀，悉能除滅一切眾生樂著境界，自起障礙，不至涅槃。是故修行欲壞生死、趣涅槃者，當降伏諸根，遠離境界。
修行觀十二因緣第十七
已說諸對治及所治，愚癡對治，是應分別。一切諸佛所說
【現代漢語翻譯】 現代漢語譯本：在佛所說的修多羅（Sutra，經）中對此有廣泛的闡述。
再者，修行者，對於這種境界，熟練的景象生起，生起之後又會壞滅，期間會有間斷分離的景象，斷離的景象流動延伸到極遠的地方，然後停留在某一處。就像用寶瓶盛水，然後打開瓶口，逐漸看到寂滅的景象；寂滅之後，又會有各種其他的功德景象產生。在各種入門之處，常常有混雜的景象流出，各自流出之後，又在同一個地方，形成曼荼羅（Mandala，壇城）。在曼荼羅之上，又會有自身的景象生起；生起之後又變得成熟，成熟之後不久又會寂滅。然後修行者更加專心精進，再次顯現清凈微妙的禪定景象，顯現之後如前一樣，次第寂滅。
再者，修行者在各種諸入（感官）之中，會有種種美妙的景象，在繫心之處，決定性的景象生起，這被稱為髻中明珠喻三昧（Chudamani-dharani-samadhi，頂髻寶珠三昧）。修行者自己觀察身體，分為兩部分，在眾寶藏之上，有寶蓮花；修行者自己看到身體在蓮花之上，被各種珍寶妙花，莊嚴圍繞。再者，如世尊在修多羅中所說的六眾生喻，修行者對此要充分觀察。所謂眼為狗，追逐五色的村莊；耳為鳥，隨著空中的聲音而起；鼻為毒蛇，追逐香氣的洞穴；舌為野干（豺狼），貪圖五味的死屍；身為輸收磨羅（鱷魚），常常喜歡進入觸覺的海洋；意為猿猴，常常喜歡遊蕩在三世法林中。如果這六種眾生，被束縛在一個地方，就不能自在，各自遊蕩在自己喜歡的地方。修行者應該像這樣，用三昧（Samadhi，禪定）正念，繫縛六根，不讓它們自在地馳散到所緣之處，然後用清凈的智慧觀察法的真實。愚癡昏昧的凡夫在六境中，貪著希望無量的惡法，像這樣正確地觀察，就能全部除滅一切眾生樂於執著的境界，自己產生障礙，不能到達涅槃（Nirvana，寂滅）。因此修行者想要斷滅生死、趨向涅槃，應當降伏諸根，遠離境界。
修行者觀十二因緣第十七
已經說了各種對治以及所要對治的，愚癡的對治，是應該分別的。一切諸佛所說
【English Translation】 English version: It is extensively discussed in the Sutras spoken by the Buddha.
Furthermore, practitioners, for this state, the appearance of familiarity arises, and after arising, it decays again. There are intermittent phases of separation, and the appearance of separation flows and extends to a very distant place, then dwells in one spot. It is like filling a precious vase with water, then opening the mouth, gradually seeing the appearance of stillness; after stillness, various other meritorious appearances arise. At the various entrances, mixed appearances constantly flow out, and after flowing out individually, they form a Mandala (sacred diagram) in one place. Above the Mandala, one's own appearance arises again; after arising, it matures, and after maturing, it soon becomes still. Then the practitioner becomes more focused and diligent, and a pure and subtle meditative appearance manifests again, and after manifesting, it becomes still in sequence as before.
Furthermore, practitioners have various wonderful appearances in the various entrances (senses), and at the place of focusing the mind, a definitive appearance arises, which is called the Chudamani-dharani-samadhi (Jewel-Crest Samadhi). The practitioner observes their own body as being divided into two parts, and above the collection of treasures, there is a precious lotus flower; the practitioner sees their own body on the lotus flower, surrounded by various precious and wonderful flowers. Furthermore, as the World Honored One said in the Sutras using the analogy of the six types of beings, the practitioner should fully observe this. That is, the eye is like a dog, chasing after the five-colored village; the ear is like a bird, arising with the sound in the sky; the nose is like a poisonous snake, chasing after the fragrant hole; the tongue is like a jackal, greedy for the corpses of the five flavors; the body is like a Shishumara (crocodile), constantly enjoying entering the sea of touch; the mind is like a monkey, constantly enjoying wandering in the forest of the three times. If these six types of beings are bound in one place, they cannot be free, each wandering in the place they enjoy. The practitioner should be like this, using Samadhi (meditative concentration) and right mindfulness, binding the six roots, not allowing them to freely scatter to their objects, and then using pure wisdom to observe the truth of the Dharma. Ignorant and deluded ordinary people, in the six realms, greedily desire limitless evil dharmas, and by observing correctly like this, they can completely eliminate the states that all beings enjoy clinging to, creating obstacles for themselves, and not reaching Nirvana (liberation). Therefore, practitioners who want to end birth and death and move towards Nirvana should subdue the senses and stay away from the realms.
Practitioner contemplates the Twelfth Nidana (links of dependent origination) Seventeenth
The various antidotes and what is to be treated have been discussed, the antidote to ignorance is what should be distinguished. All Buddhas have spoken
緣起，滅除癡冥，生如實智。有甚深微妙隨順功德，今當略說，令諸修行功德增益，滅除愚癡。觀察緣起，遠離斷、常二邊諸想，知因緣和合，有為法生；亦能降伏迷醉外道，牽令隨順，第一空法，慧眼明凈，無明悉滅。修行觀緣起有四種：一名連縛、二名流注、三名分段、四名剎那。
連縛有六種：一曰生、二曰分、三曰趣、四曰生門、五曰剎那、六曰成壞。生者從死陰，次起中陰；中陰次起生陰。中陰眾生，無明昏亂，愚癡所盲，造作有業。中陰眾生，見男女和合，無明增故，生顛倒想，或生害想，或生愛想；欲與女俱者，于男生害心，然後自見與彼和合。爾時欲心迷醉，是名愛起身；見和合不凈，謂為己有，是名慢起身；因母飲食而得增長，令身敷起，是名食起身；四大與迦羅邏俱生得報身，是名四大起身。
結業為方便，二支既過，次第識種生，是名種子識。始處迦羅邏時，其心沉沒，少所識知，識不明利，是名為生得迦羅邏。已識明利故，是名為識，是名生連縛也。分段者，從迦羅邏，次起皰、肉段、堅厚、肢節、嬰兒、童子、盛、壯、衰分、老分次第生，是名分連縛也。趣者，謂遍至諸趣，修行觀諸趣相，是名趣連縛也。生門者，謂四生相續，輪迴不絕，是名生門連縛也。剎那者，觀五陰，
【現代漢語翻譯】 現代漢語譯本 緣起，能滅除愚癡和昏昧，產生如實的智慧。它具有甚深微妙且隨順的功德，現在我將簡略地說明，使修行者的功德增長，滅除愚癡。觀察緣起，能遠離斷見和常見這兩種極端的想法，明白因緣和合，有為法才會產生；也能降伏那些迷惑顛倒的外道，引導他們隨順第一義空的教法，使他們的智慧之眼明亮清凈，無明徹底滅除。修行觀察緣起有四種方法：第一種稱為連縛，第二種稱為流注，第三種稱為分段，第四種稱為剎那。
連縛有六種：第一種是生，第二種是分，第三種是趣，第四種是生門，第五種是剎那，第六種是成壞。生，指的是從死陰之後，接著產生中陰；中陰之後，接著產生生陰。中陰的眾生，因為無明而昏亂，被愚癡所矇蔽，造作各種業。中陰的眾生，見到男女交合，因為無明增長的緣故，產生顛倒的想法，或者產生害心，或者產生愛心；想要與女子結合的，對男子產生害心，然後自己看到與女子交合。這時，被慾望之心所迷惑，這稱為愛起身；看到交合的不凈，認為是自己所有，這稱為慢起身；因為母親的飲食而得到增長，使身體逐漸形成，這稱為食起身；四大與羯羅藍(Kalala)俱生，得到報身，這稱為四大起身。
以結業作為方便，前兩支過去之後，次第產生識的種子，這稱為種子識。最初處於羯羅藍(Kalala)時，其心沉沒，很少有所知覺，意識不清晰明亮，這稱為生得羯羅藍(Kalala)。因為意識清晰明亮，所以稱為識，這稱為生連縛。分段，指的是從羯羅藍(Kalala)開始，次第產生皰、肉團、堅厚、肢節、嬰兒、童子、盛壯、衰老等階段，這稱為分連縛。趣，指的是遍至各個趣，修行者觀察各個趣的相狀，這稱為趣連縛。生門，指的是四生相續不斷，輪迴不止，這稱為生門連縛。剎那，指的是觀察五陰，
【English Translation】 English version Conditioned arising eradicates ignorance and darkness, giving rise to true wisdom. It possesses profound and subtle merits that are in accordance with the Dharma. Now, I will briefly explain it, so that the merits of practitioners may increase and ignorance may be eradicated. Observing conditioned arising allows one to distance oneself from the extreme views of annihilationism and eternalism, understanding that conditioned phenomena arise from the aggregation of causes and conditions. It can also subdue deluded non-Buddhist paths, leading them to accord with the foremost teaching of emptiness, clarifying the eye of wisdom and completely eradicating ignorance. There are four ways to practice observing conditioned arising: the first is called connection (Lianfu), the second is called flow (Liuzhu), the third is called segmentation (Fenduan), and the fourth is called momentariness (Chana).
Connection (Lianfu) has six aspects: the first is birth (Sheng), the second is division (Fen), the third is destination (Qu), the fourth is the gate of birth (Shengmen), the fifth is momentariness (Chana), and the sixth is formation and destruction (Chenghuai). Birth (Sheng) refers to the intermediate existence (Zhongyin) arising after the death consciousness (Siyin); after the intermediate existence, the birth consciousness (Shengyin) arises. Beings in the intermediate existence are confused by ignorance, blinded by foolishness, and create various karmas. Beings in the intermediate existence, seeing the union of male and female, give rise to inverted thoughts due to the increase of ignorance, or give rise to thoughts of harm, or give rise to thoughts of love; those who desire to unite with the female generate thoughts of harm towards the male, and then see themselves uniting with the female. At this time, they are deluded by the mind of desire, this is called the arising of love (Ai qishen); seeing the impurity of the union, they consider it to be their own, this is called the arising of pride (Man qishen); they grow because of the mother's food and drink, causing the body to gradually form, this is called the arising of food (Shi qishen); the four great elements arise together with the Kalala (羯羅藍), obtaining the retribution body, this is called the arising of the four great elements (Sida qishen).
Taking the binding of karma as a means, after the first two limbs have passed, the seed of consciousness arises in sequence, this is called the seed consciousness (Zhongzi shi). Initially, when in the state of Kalala (羯羅藍), the mind is submerged, with little awareness, and the consciousness is not clear and bright, this is called the birth of Kalala (Shengde Kalala). Because the consciousness is clear and bright, it is called consciousness (Shi), this is called the connection of birth (Sheng lianfu). Segmentation (Fenduan) refers to the sequential arising from Kalala (羯羅藍) of stages such as bubble (Pao), mass of flesh (Roudan), solidity (Jianhou), limbs (Zhijie), infant (Ying'er), child (Tongzi), flourishing (Shengzhuang), decline (Shuai), and old age (Laofen), this is called the connection of segmentation (Fen lianfu). Destination (Qu) refers to reaching all the destinies, the practitioner observes the characteristics of each destiny, this is called the connection of destination (Qu lianfu). The gate of birth (Shengmen) refers to the continuous succession of the four births, the cycle of rebirth without end, this is called the connection of the gate of birth (Shengmen lianfu). Momentariness (Chana) refers to observing the five aggregates (Wuyin),
唸唸相續，生滅不斷，是名剎那連縛也。成壞者，一切境界起滅，劫數始終，修行觀此成壞相續，名為成壞連縛也。是則修行觀緣起連縛也。
流注者，謂修行觀剎那流至怛剎那，乃至羅婆摩睺路妒，是名流注迦羅邏分。流注七日，皰、肉段、堅厚，乃至衰老分，是名流注。起分、住分、起緣分、入分、出分、方便分，一切正受，巧便流注，次第起盡，名流注。諸趣迴轉，如旋火輪，是名流注。如是一切無量流注，是則修行觀緣起。流注分段者，修行觀察，從分至分，故說分段能如是知，則于緣起成就。
謂無明增上，猶如盲人無有見相，如大黑冥，遠離光明；或於前無見，或於后無見，是則偏盲；若前後無見，是二俱盲；若離二盲，則舍癡冥，得明凈慧眼。如是苦集滅道，佛法僧寶無知，是名十種癡；十種癡滅，名為十種慧。佛說無明為初因，種三種業。若修行不知無明過患，則種三種業。業起已，從是生識，諸識如幻，種種悉現；從識相續，起名色，于彼一身，而有二相。譬如虛軟沮爛之物，內有諸蟲，令外動搖；亦如野蠶，初作繭膜；名色二相，亦復如是。乃至諸根未成，說為名色二相；諸根既開，名為六入。諸根始開，未有所作，于觸愚癡，不知適與不適。如雨渧注水，水則泡起；情塵生觸，亦
【現代漢語翻譯】 現代漢語譯本：念頭唸唸相續，生起和滅去不斷，這叫做剎那連縛（kṣaṇa-laṅghana，極短的時間單位的連續）。成壞是指一切境界的生起和滅去，劫數（kalpa，極長的時間單位）的開始和終結，修行者觀察這種成壞相續的現象，叫做成壞連縛。這就是修行者觀察緣起連縛。
流注是指修行者觀察剎那（kṣaṇa）流逝到怛剎那（tat-kṣaṇa，更短的時間單位），乃至羅婆（lava，極短的時間單位）到摩睺路妒（mahūluta，極短的時間單位），這叫做流注迦羅邏分（kalala，受精卵）。流注七日，形成皰（pāṭala，水泡）、肉段、堅厚，乃至衰老分，這叫做流注。起分、住分、起緣分、入分、出分、方便分，一切正受（samyak-pratijñā，正確的領受），巧妙方便的流注，次第生起和滅盡，叫做流注。諸趣（gati，輪迴的去處）迴轉，像旋轉的火輪，這叫做流注。像這樣一切無量的流注，這就是修行者觀察緣起。流注分段是指修行者觀察，從一個分到另一個分，所以說分段。能夠像這樣瞭解，就能在緣起上有所成就。
無明（avidyā，對事物真相的迷惑）增上，就像盲人沒有視覺，像巨大的黑暗，遠離光明；或者對過去沒有看見，或者對未來沒有看見，這叫做偏盲；如果對過去和未來都沒有看見，這就是二俱盲；如果離開這兩種盲，就捨棄愚癡和黑暗，得到明凈的智慧之眼。像這樣對苦集滅道（duḥkha-samudaya-nirodha-mārga，四聖諦）、佛法僧寶（buddha-dharma-saṃgha-ratna，三寶）沒有認知，這叫做十種癡；十種癡滅，叫做十種慧。佛說無明是最初的因，產生三種業（karma，行為）。如果修行者不知道無明的過患，就會產生三種業。業產生后，由此產生識（vijñāna，意識），諸識像幻象一樣，種種顯現；從識相續，產生名色（nāma-rūpa，精神和物質），在那一身中，而有二相。譬如虛軟腐爛的東西，內部有諸蟲，使外部動搖；也像野蠶，最初製作繭膜；名色二相，也是這樣。乃至諸根（indriya，感覺器官）沒有形成，稱為名色二相；諸根已經開通，稱為六入（ṣaḍāyatana，六個感覺的入口）。諸根剛開始開通，還沒有所作為，對觸（sparśa，感覺）愚癡，不知道合適與不合適。像雨滴注入水中，水就產生氣泡；情塵生觸，也是這樣。
【English Translation】 English version: Thoughts arise and cease continuously, one thought following another without interruption. This is called kṣaṇa-laṅghana (momentary connection). 'Formation and destruction' refers to the arising and ceasing of all realms, the beginning and end of kalpas (aeons). A practitioner who observes this continuous process of formation and destruction is said to be observing formation-destruction connection. This is how a practitioner observes dependent origination connection.
'Flowing' refers to a practitioner observing the flow from kṣaṇa (moment) to tat-kṣaṇa (that moment), and even from lava (a very short time unit) to mahūluta (a very short time unit). This is called the kalala (embryo) stage of flowing. The flowing of seven days, forming pāṭala (blisters), flesh segments, becoming firm and thick, and eventually aging, is called flowing. The arising stage, the dwelling stage, the arising-cause stage, the entering stage, the exiting stage, the expedient stage, all right acceptance (samyak-pratijñā), skillful and expedient flowing, arising and ceasing in sequence, are called flowing. The turning of the destinies (gati), like a spinning fire wheel, is called flowing. All such immeasurable flowing is how a practitioner observes dependent origination. 'Flowing in segments' refers to a practitioner observing from one segment to another, hence the term 'segments.' Being able to understand in this way leads to accomplishment in dependent origination.
With the increase of ignorance (avidyā), it is like a blind person having no sight, like great darkness, far from light; either not seeing the past, or not seeing the future, this is called partial blindness; if neither the past nor the future is seen, this is called complete blindness; if one departs from these two kinds of blindness, then one abandons ignorance and darkness, and obtains clear and pure wisdom eyes. Likewise, not knowing the Four Noble Truths (duḥkha-samudaya-nirodha-mārga), the Three Jewels (buddha-dharma-saṃgha-ratna), is called the ten kinds of ignorance; the cessation of the ten kinds of ignorance is called the ten kinds of wisdom. The Buddha said that ignorance is the initial cause, generating three kinds of karma (actions). If a practitioner does not know the faults of ignorance, then they will generate three kinds of karma. Once karma arises, from this arises consciousness (vijñāna), and all consciousnesses appear in various forms like illusions; from the continuation of consciousness arises name and form (nāma-rūpa), and in that one body, there are two aspects. For example, like a soft and rotten object, with worms inside causing the outside to shake; also like a wild silkworm, initially making a cocoon; the two aspects of name and form are also like this. Until the sense organs (indriya) are not yet formed, it is called the two aspects of name and form; once the sense organs are opened, it is called the six entrances (ṣaḍāyatana). When the sense organs first open, and have not yet acted, one is ignorant of contact (sparśa), not knowing what is suitable and unsuitable. Like raindrops pouring into water, bubbles arise; when emotional dust generates contact, it is also like this.
復如是，外刺刺身，觸從中起。亦如然燈油炷所成，是名修行觀爾炎觸相。觸相起已，次第生受。譬如水泡，三種相現，若分別諸根，則有五受。受起已，次生渴愛。譬如舌舐蜜涂刀刃，愛增諸煩惱名為取。取次生有，有三種業，業起當來果，故名為有。已種生而未受，名為未來生，生已熟，謂為老死。二支說未來生時，生相增上。佛說識分、未來識生時，名為生；名色、六入、觸、受，名為老死。前生愛、取、有能集今有故，於此生為過去。愛取是煩惱分，故說為無明；有則是行。現在三支能種來生、過去二枝，轉生死輪。彼眾生輪轉，以無明覆故。八現在，二過去，二未來世差別故，如是分別，當知轉時，一切皆十二。
複次，更有餘分因緣，今當說。從迦羅邏、皰、肉段、堅厚、肢節、嬰兒、童子、壯年、衰分、老死分，於是十種分觀察緣起。複次，于起住起緣入出方便分，乃至餘一切分，悉觀緣起。複次，是事起故是事起，謂彼眼色能起眼識，三事和合，觸生受、想、思，是名修行異種觀緣起。複次，修行方便，觀諸入緣起，以明凈境界，自向觀諸入門；如是見已，各觀自相處，破諸入山，無量積聚；熟相現已，流注十方。極智境界，到彼觀察，明智升進者，修住巧便。爾時聞、思、修慧，熟相、壞相
【現代漢語翻譯】 現代漢語譯本： 再者，當外物刺激身體時，觸覺便從中產生。這就像點燃的燈，由燈油和燈芯共同作用而形成火焰一樣，這被稱為修行者觀察火焰的觸覺現象。觸覺現象產生后，依次產生感受。這好比水泡，呈現出三種狀態。如果分別觀察諸根，則有五種感受。感受產生后，接著產生渴愛。這好比用舌頭舔塗有蜂蜜的刀刃，貪愛增長，各種煩惱叢生，這被稱為『取』。『取』之後產生『有』，『有』包含三種業，這些業會引發未來的果報，所以稱為『有』。已經種下但尚未承受的果報，稱為『未來生』，已經成熟的果報，則稱為『老死』。在解釋未來生時，『生』的相狀顯得更為突出。佛陀說，『識』的劃分，即未來『識』產生時，稱為『生』；『名色』、『六入』、『觸』、『受』，稱為『老死』。前世的愛、取、有能夠積聚今生的果報，因此對於今生來說，它們屬於過去。愛和取屬於煩惱的部分，所以被歸為『無明』；『有』則屬於『行』。現在的三支（愛、取、有）能夠種下未來的果報，而過去的二支（無明、行）則推動著生死輪迴。眾生之所以在輪迴中流轉，是因為被無明所矇蔽。八個屬於現在，兩個屬於過去，兩個屬於未來，因為世間的差別，所以這樣分別。應當明白，在輪迴運轉時，一切都包含在這十二因緣之中。
再者，還有其他更細緻的因緣，現在我將要講述。從『迦羅邏』（kalala，受精卵）、『皰』（arbuda，胚胎）、『肉段』（peshi，肉塊）、『堅厚』（ghana，凝結）、『肢節』（prashakha，四肢）、『嬰兒』（shishu，嬰兒）、『童子』（kumara，兒童）、『壯年』（yuva，青年）、『衰分』（jirna，衰老）、『老死分』（marana，死亡）這十個階段來觀察緣起。再者，對於生起、住立、生起的原因、進入和出去的方法，乃至其他一切細微之處，都要觀察緣起。再者，因為這件事的生起，所以那件事也生起，例如眼、色能夠產生眼識，這三者和合，產生觸、受、想、思，這被稱為修行者以不同的方式觀察緣起。再者，修行的方便在於觀察諸入的緣起，以明凈的境界，自己向內觀察各個入門。這樣觀察之後，各自觀察自己的相狀和處所，破除諸入如山般無量的積聚。當成熟的相狀顯現后，便會流注到十方。達到極智的境界，在那裡進行觀察，明智不斷提升的人，能夠巧妙地安住。那時，聞慧、思慧、修慧，都呈現出成熟的相狀和壞滅的相狀。
【English Translation】 English version: Furthermore, when an external stimulus touches the body, sensation arises from it. This is like a burning lamp, formed by the oil and wick working together to produce a flame. This is called the practitioner's observation of the touch phenomenon of the flame. Once the touch phenomenon arises, feeling arises in sequence. This is like a water bubble, manifesting in three states. If the sense faculties are observed separately, there are five kinds of feelings. Once feeling arises, craving arises next. This is like licking a honey-coated razor blade; craving increases, and various afflictions arise, which is called 'grasping' (upadana). After 'grasping' arises 'becoming' (bhava), which includes three kinds of karma. These karmas will cause future results, so it is called 'becoming'. The results that have been planted but not yet experienced are called 'future birth' (punarbhava), and the results that have matured are called 'old age and death' (jaramarana). When explaining future birth, the aspect of 'birth' (jati) is more prominent. The Buddha said that the division of 'consciousness' (vijnana), that is, when future 'consciousness' arises, it is called 'birth'; 'name and form' (namarupa), 'six entrances' (sadayatana), 'contact' (sparsha), and 'feeling' (vedana) are called 'old age and death'. The past life's craving, grasping, and becoming can accumulate the results of this life, so for this life, they belong to the past. Craving and grasping belong to the part of afflictions, so they are classified as 'ignorance' (avidya); 'becoming' belongs to 'volitional formations' (samskara). The three branches of the present (craving, grasping, becoming) can plant the seeds for future results, while the two branches of the past (ignorance, volitional formations) drive the cycle of birth and death. The reason why sentient beings revolve in the cycle of rebirth is because they are obscured by ignorance. Eight belong to the present, two belong to the past, and two belong to the future. Because of the differences in the world, they are distinguished in this way. It should be understood that when the cycle of rebirth is turning, everything is contained within these twelve links of dependent origination.
Furthermore, there are other more detailed conditions, which I will now explain. Observe dependent origination from the ten stages of 'kalala' (受精卵, fertilized egg), 'arbuda' (皰, embryo), 'peshi' (肉段, flesh lump), 'ghana' (堅厚, solidification), 'prashakha' (肢節, limbs), 'shishu' (嬰兒, infant), 'kumara' (童子, child), 'yuva' (壯年, youth), 'jirna' (衰分, old age), 'marana' (老死分, death). Furthermore, observe dependent origination in the arising, abiding, the causes of arising, the methods of entering and exiting, and even all other subtle aspects. Furthermore, because this thing arises, that thing also arises. For example, eye and form can produce eye consciousness. When these three come together, contact, feeling, perception, and thought arise. This is called the practitioner observing dependent origination in different ways. Furthermore, the convenience of practice lies in observing the dependent origination of the entrances. With a clear and pure state, observe each entrance inwardly. After observing in this way, observe their own characteristics and locations, and break through the immeasurable accumulation of the entrances like mountains. When the mature appearance manifests, it will flow in all directions. Reaching the realm of supreme wisdom, observing there, those whose clear wisdom is constantly improving can skillfully abide. At that time, the wisdom of hearing, the wisdom of thinking, and the wisdom of meditation all show mature and decaying aspects.
，次第而起，諸餘升進，義如前入處說。複次，是事有故是事有；是事起故是事起。謂修行者，先壞內身，次觀外色；猶如照鏡，因物像現。如是所依相起，外相亦起也。
複次，修行于諸不凈觀其緣起，先於方便處，繫念令堅固，然後于肢節分解，觀其緣起。起明相已，無明相壞。依腳骨、有𨄔骨、髀骨、跨骨、肩骨、頸骨、頭骨，充滿十方，有漏業相普現，于下諸雜不凈相，階級次第起。
複次，修行觀四因能生眾苦：展轉因、鄰近因、周普因、不共因。複次，修行觀果從生因、生從有因、有從取因，如是乃至行從無明因。行是果，亦是因；從因推果，還至老死亦如是。若於無明求因，必大恐怖，而起斷見。無智闇冥，餘明甚微，猶如螢火。如是猶復求因不已，自見唯與大黑闇俱。世尊說言：「由不正思惟，眾生若與是俱，則輪轉生死。」無明縛故，有輪常轉。無明為本，余支所作，各有相現。一切有支輪，無明最自在。自在力所轉，如奴屬其主，是無故是不作，是滅故是不轉，當知餘枝皆如是說。
死有四種：漸漸死、頓死、行盡死、剎那死。又說三種無常：一、剎那無常，二、分段無常，三、種類無常。修行了此無常，則遠離四魔，破壞無明，明相顯現。如明凈燈，能消眾冥，乃至老死滅
【現代漢語翻譯】 現代漢語譯本：然後依次生起，其他的提升進步，意義如同前面講的入處一樣。進一步說，這件事存在所以那件事存在；這件事生起所以那件事生起。意思是修行者，先破壞內在的身體觀想，然後觀察外在的色相；就像照鏡子一樣，因為有物體所以影像顯現。這樣，所依靠的相生起，外在的相也生起。
進一步說，修行者修習各種不凈觀，觀察它們的緣起，先在方便處，使心念專注而堅固，然後在肢體關節分解處，觀察它們的緣起。生起明亮之相后，無明之相就會壞滅。依靠腳骨、脛骨、髀骨（大腿骨）、髖骨、肩骨、頸骨、頭骨，充滿十方，有漏的業相普遍顯現，在下面各種雜亂的不凈之相，像階梯一樣依次生起。
進一步說，修行者觀察四種因能夠產生各種痛苦：展轉因（輾轉相生的因）、鄰近因（鄰近的因）、周普因（普遍的因）、不共因（不共同的因）。進一步說，修行者觀察果從生因產生、生從有因產生、有從取因產生，這樣乃至行從無明因產生。行是果，也是因；從因推導果，一直到老死也是這樣。如果在無明中尋求原因，必定會產生巨大的恐怖，從而產生斷見。沒有智慧的黑暗，其餘的光明非常微弱，就像螢火蟲一樣。這樣仍然繼續尋求原因而不停止，自己看到只是與巨大的黑暗在一起。世尊說：『由於不正思惟，眾生如果與這些在一起，就會在生死中輪迴。』因為無明的束縛，所以有輪常轉。無明是根本，其餘的支分所造作的，各有各的相顯現。一切有支的輪轉，無明最自在。由自在的力量所轉動，就像奴隸屬於主人一樣，無明存在所以這些存在，無明滅亡所以這些不轉動，應當知道其餘的支分都可以這樣說。
死亡有四種：漸漸死、頓死、行盡死、剎那死。又說了三種無常：一、剎那無常，二、分段無常，三、種類無常。修行者瞭解了這種無常，就能遠離四魔，破壞無明，明亮之相顯現。就像明亮的燈，能夠消除各種黑暗，乃至老死滅亡。
【English Translation】 English version: Then, arising in order, other advancements and progresses have meanings as described in the previous 'entering places'. Furthermore, because this thing exists, that thing exists; because this thing arises, that thing arises. This means that the practitioner first destroys the contemplation of the inner body, then observes external forms; like looking in a mirror, images appear because of objects. Thus, when the dependent characteristics arise, external characteristics also arise.
Furthermore, the practitioner cultivates various contemplations on impurity, observing their dependent origination. First, in a convenient place, make the mind focused and firm, then at the points where limbs and joints are dissected, observe their dependent origination. After the bright aspect arises, the aspect of ignorance will be destroyed. Relying on foot bones, shin bones, thigh bones (femur), hip bones, shoulder bones, neck bones, skull, filling the ten directions, the aspects of contaminated karma universally appear, and below, various mixed impure aspects arise in a graded order.
Furthermore, the practitioner observes the four causes that can produce various sufferings: the revolving cause, the proximate cause, the pervasive cause, and the non-common cause. Furthermore, the practitioner observes that the result arises from the cause of birth, birth arises from the cause of existence, existence arises from the cause of grasping, and so on, until action arises from the cause of ignorance (Avidya). Action is a result, and also a cause; inferring the result from the cause, it is the same all the way to old age and death. If one seeks the cause in ignorance, great terror will certainly arise, thus giving rise to annihilationist views. The darkness of no wisdom, the remaining light is very faint, like a firefly. Thus, still continuing to seek the cause without stopping, one sees oneself only together with great darkness. The World Honored One said: 'Due to incorrect thinking, if sentient beings are together with these, they will revolve in samsara.' Because of the bondage of ignorance, the wheel of existence constantly turns. Ignorance is the root, and the actions of the remaining branches, each has its own aspect appearing. In the wheel of all the branches of existence, ignorance is the most autonomous. Turned by the power of autonomy, like a slave belonging to its master, because ignorance exists, these exist; because ignorance ceases, these do not turn, it should be known that the remaining branches can all be spoken of in this way.
There are four kinds of death: gradual death, sudden death, exhaustion of actions death, and instantaneous death. Also, three kinds of impermanence are spoken of: 1. instantaneous impermanence, 2. segmented impermanence, 3. categorical impermanence. The practitioner understands this impermanence, then he can stay away from the four maras, destroy ignorance, and the bright aspect appears. Like a bright lamp, it can eliminate various darknesses, until old age and death are extinguished.
，諸明相起，亦復如是。破壞無明，諸積聚已，成就一相，凈妙境界。行者身體柔軟光澤，光澤已，身極明凈，如明映象；如是相現明凈，觀己身內眾物，各各自相，一切顯現。如是觀成就，名曰于界得度。何以故？有五種癡，五種對治相。一、界，二、入，三、陰，四、卑賤，五、垢污，是名五種癡。或觀界得度，或復觀陰、觀入、觀彼增功德、觀第一義而得度者，是名五種對治也。
複次，修行者入快凈琉璃三昧，于明凈境界觀緣起支。觀緣起枝時，便生易見想如說。阿難白佛言：「緣起易見？」佛告阿難：「十二緣起甚深無底，難見難知。汝欲毀壞我三阿僧祇劫甚深微妙難得之果，云何欣悅而說是言是深妙觀？我今當度，汝當隨我觀佛境界。佛境界海浮漂，外道無智闇冥，二邊愚癡，離爾炎境界所不能入。聲聞、辟支佛雖能少入，不得其底。」爾時世尊說是語已，即入甚深微妙爾炎住三昧自在正受。正受境界有三師子王，師子王上各有七寶池，七寶池中各有七寶蓮華，七寶蓮花上皆有坐佛，放大光明，極聲聞境界，然後乃住。是諸聲聞從初發心至最後身，所種善根及諸緣起一切悉現。從是復起三師子王，師子王上各有七寶池，七寶池中各有七寶蓮花，七寶蓮花上皆有坐佛，放大光明，極辟支佛境界，然後
【現代漢語翻譯】 現代漢語譯本：各種明亮之相生起，也是如此。破壞無明，各種積聚消散后，成就一種清凈微妙的境界。修行者的身體柔軟光澤，光澤之後，身體極其明凈，如同明亮的鏡子；如此明凈之相顯現，觀察自己身內的各種事物，各自呈現其自身之相，一切都顯現出來。如此觀想成就，名為于界得到解脫。為什麼呢？因為有五種癡，以及五種對治之相。一、界（構成要素），二、入（感覺器官及其對像），三、陰（五蘊），四、卑賤，五、垢污，這稱為五種癡。或者通過觀察界而得到解脫，或者通過觀察陰、觀察入、觀察增長的功德、觀察第一義諦而得到解脫，這稱為五種對治。
再次，修行者進入快凈琉璃三昧（一種禪定狀態），在明凈的境界中觀察緣起支（事物相互依存的環節）。觀察緣起支時，便會產生容易看見的想法，如經文所說。阿難（佛陀的弟子）問佛說：『緣起容易看見嗎？』佛告訴阿難：『十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）極其深奧無底，難以看見難以理解。你想要毀壞我歷經三大阿僧祇劫（極長的時間單位）所獲得的甚深微妙難以獲得的果實，怎麼能欣喜而說這是深妙的觀察呢？我現在將要度化你，你應當跟隨我觀察佛的境界。佛的境界如大海般浩瀚，外道（非佛教修行者）無知而處於黑暗之中，執著於二邊（常見和斷見）的愚癡，無法進入爾炎（光明）的境界。聲聞（聽聞佛法而修行者）、辟支佛（無師自悟者）雖然能夠稍微進入，也無法到達其底。』當時世尊說完這些話后，立即進入甚深微妙的爾炎住三昧自在正受（一種禪定狀態）。正受的境界中有三隻師子王（獅子王），每隻師子王上各有七寶池（七種珍寶構成的池子），七寶池中各有七寶蓮華（七種珍寶構成的蓮花），七寶蓮花上都有坐佛，放出大光明，照亮整個聲聞的境界，然後才停止。這些聲聞從最初發心到最後一生，所種下的善根以及各種緣起都全部顯現。從這裡又升起三隻師子王，每隻師子王上各有七寶池，七寶池中各有七寶蓮花，七寶蓮花上都有坐佛，放出大光明，照亮整個辟支佛的境界，然後
【English Translation】 English version: The arising of various bright appearances is also like this. Destroying ignorance, with all accumulations dispersed, one achieves a state of pure and subtle realm. The practitioner's body becomes soft and radiant, and after becoming radiant, the body becomes extremely clear, like a bright mirror. When such a clear appearance manifests, observing the various things within one's own body, each reveals its own individual form, and everything becomes manifest. When such contemplation is accomplished, it is called liberation from the realm. Why? Because there are five kinds of delusion and five kinds of corresponding antidotes. First, realm (dhatu), second, entry (ayatana), third, aggregate (skandha), fourth, lowliness, fifth, defilement, these are called the five kinds of delusion. One may attain liberation by contemplating the realm, or by contemplating the aggregates, contemplating the entries, contemplating the increasing merits, or contemplating the ultimate truth, these are called the five kinds of antidotes.
Furthermore, the practitioner enters the quick and pure Vaiduryagarbha Samadhi (a state of meditation), and in the clear and pure realm, contemplates the limbs of dependent origination (pratītyasamutpāda). When contemplating the limbs of dependent origination, the thought of easy seeing arises, as it is said in the scriptures. Ananda (Buddha's disciple) asked the Buddha, 'Is dependent origination easy to see?' The Buddha told Ananda, 'The twelve links of dependent origination (ignorance, karmic formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are extremely deep and bottomless, difficult to see and difficult to understand. You wish to destroy the fruits of my profound, subtle, and difficult-to-obtain attainments accumulated over three asamkhya kalpas (extremely long units of time), how can you be pleased and say that this is a profound and subtle observation? I am now going to liberate you, you should follow me to observe the realm of the Buddha. The realm of the Buddha is like a vast ocean, the heretics (non-Buddhist practitioners) are ignorant and in darkness, the foolishness of clinging to the two extremes (eternalism and annihilationism), cannot enter the realm of Illyana (light). The Sravakas (listeners and followers of the Buddha's teachings), and Pratyekabuddhas (solitary Buddhas) although they can enter slightly, cannot reach its bottom.' At that time, after the World Honored One spoke these words, he immediately entered the profound and subtle Illyana-sthita Samadhi, the state of self-mastery in right concentration. In the realm of right concentration, there are three lion kings (simharaja), each lion king has seven jeweled ponds (saptaratna-puskara), in each jeweled pond there are seven jeweled lotuses (saptaratna-kamala), on each jeweled lotus there is a seated Buddha, emitting great light, illuminating the entire realm of the Sravakas, and then stopping. All the roots of goodness planted by these Sravakas from their initial aspiration to their last life, and all the conditions of dependent origination, all appear. From there, three more lion kings arise, each lion king has seven jeweled ponds, in each jeweled pond there are seven jeweled lotuses, on each jeweled lotus there is a seated Buddha, emitting great light, illuminating the entire realm of the Pratyekabuddhas, and then
乃住。諸辟支佛從初發心乃至究竟，所種善根及諸緣起一切悉現。從是復起無量師子王，師子王上各有七寶池，七寶池中各有七寶蓮花，一一花上皆有坐佛，普放光明，極菩薩境界，然後乃住。是諸菩薩從初發心至金剛座，所修善根、一切功德、若業、若果及諸緣起，一切悉現。從是復起無量師子王，師子王上各有七寶池，七寶池中各有七寶蓮花，一一花上皆有坐佛，放大光明，普照佛法，甚深緣起，一切悉現。
爾時佛以神力示阿難佛之境界已，語阿難言：「爾炎中更有無量無邊諸佛境界，佛智所行，如是甚深微妙境界，云何欣悅而言易見？汝智淺不及，謂為易見耳。如上爾炎境界無量諸法現在前已，然後乃壞，一切皆空，清凈寂滅；寂滅已，復觀勝妙。爾炎起佛法身，漸漸廣大，周滿十方；無量法寶，充滿法身。法身光明，無有邊際，不共智慧，所行境界。一切佛法甚深緣起，悉現在前，然後乃壞，一切皆空，清凈寂滅，無有處所；猶如虛空，無所依止。如寶入手，名為得寶；修果如是，名決定相。阿難！如來境界不可思議，我今為汝示少少耳。」阿難見佛境界，歡喜踴躍，白佛言：「甚深。世尊！世尊爾炎境界，難得其底。若我先知如來境界如是深妙者，寧使我身碎如胡麻，要當究竟佛法彼岸。」
【現代漢語翻譯】 現代漢語譯本：然後止息。所有的辟支佛（Pratyekabuddha，獨覺佛）從最初發心直至最終證悟，所種下的所有善根以及各種因緣生起的情況，全部顯現出來。從這裡又生起無量無數的獅子王，每個獅子王上面都有七寶池，七寶池中各有七寶蓮花，每一朵蓮花上都有一尊坐佛，普放光明，達到菩薩的境界，然後才止息。這些菩薩從最初發心直至金剛座（Vajrasana，菩提樹下的座位），所修的善根、一切功德、無論是業還是果報以及各種因緣生起的情況，全部顯現出來。從這裡又生起無量無數的獅子王，每個獅子王上面都有七寶池，七寶池中各有七寶蓮花，每一朵蓮花上都有一尊坐佛，放大光明，普照佛法，甚深的因緣生起，全部顯現出來。 當時，佛以神通力向阿難（Ananda，佛陀的十大弟子之一）展示佛的境界后，告訴阿難說：『你所見的火焰中還有無量無邊的諸佛境界，佛的智慧所行之處，如此甚深微妙的境界，怎麼能輕易地欣喜地說容易見到呢？你的智慧淺薄，才認為容易見到罷了。』像上面火焰境界中無量諸法顯現在眼前之後，然後才消散，一切都空無所有，清凈寂滅；寂滅之後，又觀察到殊勝美妙的景象。火焰中生起佛的法身（Dharmakaya，佛的真身），漸漸廣大，周遍充滿十方；無量的法寶，充滿法身。法身的光明，沒有邊際，是不共智慧（佛的獨特智慧）所行之處的境界。一切佛法甚深的因緣生起，全部顯現在眼前，然後才消散，一切都空無所有，清凈寂滅，沒有處所；猶如虛空，無所依止。如同寶物入手，名為得到寶物；修行的結果也是這樣，名為決定之相。阿難！如來的境界不可思議，我現在只是為你展示少許罷了。』阿難見到佛的境界，歡喜踴躍，對佛說：『非常深奧。世尊（Bhagavan，佛的尊稱）！世尊的火焰境界，難以探尋到它的底蘊。如果我先前就知道如來的境界如此深妙，寧願讓我的身體粉碎如胡麻，也要徹底探究佛法的彼岸。』
【English Translation】 English version: Then it abides. All the Pratyekabuddhas (辟支佛, solitary Buddhas), from their initial aspiration to their ultimate enlightenment, all the roots of goodness they have planted and all the conditions that arise are fully manifested. From this, countless Lion Kings arise again, each Lion King having seven jeweled ponds, and each seven jeweled pond having seven jeweled lotus flowers, and on each flower there is a seated Buddha, universally emitting light, reaching the realm of the Bodhisattvas, and then it abides. These Bodhisattvas, from their initial aspiration to the Vajrasana (金剛座, diamond seat), all the roots of goodness they have cultivated, all merits, whether karma or its results, and all the conditions that arise, are fully manifested. From this, countless Lion Kings arise again, each Lion King having seven jeweled ponds, and each seven jeweled pond having seven jeweled lotus flowers, and on each flower there is a seated Buddha, emitting great light, universally illuminating the Buddha Dharma, the profound dependent origination, all are fully manifested. At that time, the Buddha, by his divine power, having shown Ananda (阿難, one of the ten principal disciples of the Buddha) the realm of the Buddha, said to Ananda: 'Within the flames you see, there are countless and boundless realms of the Buddhas, the sphere of the Buddha's wisdom. Such a profound and subtle realm, how can you rejoice and say it is easily seen? Your wisdom is shallow and does not reach it, that is why you think it is easily seen.' Like the immeasurable dharmas in the realm of flames appearing before you, then they disintegrate, everything is empty, pure and still; after stillness, one observes the supreme and wonderful. From the flames arises the Dharmakaya (法身, the body of the Dharma) of the Buddha, gradually expanding, filling the ten directions; immeasurable Dharma treasures fill the Dharmakaya. The light of the Dharmakaya is boundless, the realm of the unshared wisdom (the unique wisdom of the Buddha). All the profound dependent origination of the Buddha Dharma is fully manifested, then it disintegrates, everything is empty, pure and still, without a place to dwell; like empty space, without any support. Like a treasure in hand, it is called obtaining a treasure; the result of cultivation is like this, it is called the determined aspect. Ananda! The realm of the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) is inconceivable, I am now showing you only a little.' Ananda, seeing the realm of the Buddha, rejoiced and leaped for joy, and said to the Buddha: 'Profound indeed, World Honored One (世尊, Bhagavan, an epithet of the Buddha)! The realm of the World Honored One's flames is difficult to fathom. If I had known beforehand that the realm of the Tathagata was so profound and wonderful, I would rather have my body crushed like sesame seeds, to thoroughly explore the other shore of the Buddha Dharma.'
如是一切名修行觀緣起。分假剎那者，三世一剎那，一剎那三世。法未起名未來，起時名現在，已起名過去。一剎那生即一剎那，苦與無常俱故。當知眾行，剎那頃不住，亦無所從來去，亦無所至，雖轉亦無所去，去亦無積聚。一剎那起，一剎那滅；剎那如一念，一念如剎那。前剎那聚已滅，滅時與後起。隨順四緣具足；后剎那起，修行境界。觀一剎那間，有無量微塵；無量微塵，一一剎那，次第相續，猶如連珠。譬如四善射人，俱放四箭。有一人健行，箭未至地，能就空中接取四箭，不令落地。地神迅疾復過於是，虛空神疾過於地神，日月天疾過虛空天，如是健行天疾倍過日月。當知諸行無常，迅過於是，不可譬喻。如修行觀迦羅邏七日住分有無量剎那，當知餘一切分亦如是。如是觀已，離諸愚癡，增益明慧，如是無量，名修行觀緣起剎那。
複次，修行初入正受，名為連縛境界，增長名為流注方便境界，安住名為分段境界，漸滅名為剎那。
複次，已說四種別相觀緣起，佛說總緣起，今當說二支種、二支熟、二支起、二支牽、所種二支、生長二支、成就二支、受二支、作人二支、田二支、寄者二支、所寄二支。受寄者是說名有支。修行觀緣起，或五陰，或四陰。五陰欲色界，四陰無色界。無常、空
【現代漢語翻譯】 現代漢語譯本：如上所述，這一切都稱為修行觀緣起的名相。關於剎那的劃分，三世包含於一剎那，一剎那包含於三世。法尚未生起時稱為未來，生起時稱為現在，已經生起時稱為過去。一個剎那的生起即是一個剎那，因為苦和無常同時存在。應當知道一切諸行，在剎那之間不停留，也沒有從哪裡來，到哪裡去，即使轉變也沒有去處，去也沒有積聚。一個剎那生起，一個剎那滅去；剎那就像一念，一念就像剎那。前一個剎那的聚集已經滅去，滅去時與后一個剎那生起相連。隨順四種因緣具足；后一個剎那生起，是修行的境界。觀察一個剎那之間，有無量微塵；無量微塵，每一個剎那，次第相續，猶如連珠。譬如四個善於射箭的人，同時放出四支箭。有一個人健步如飛，在箭還未落地之前，就能在空中接住四支箭，不讓它們落地。地神的速度比這還要快，虛空神的速度快過地神，日月天的速度快過虛空天，如此健行天的速度更是超過日月天。應當知道諸行無常，速度比這還要快，無法用譬喻來形容。如修行觀迦羅邏（kalala，胎兒最初的凝結狀態）七日住分有無量剎那，應當知道其餘一切分也是如此。如此觀察之後，遠離各種愚癡，增長明慧，如此無量，稱為修行觀緣起的剎那。
其次，修行者最初進入正受（samadhi，禪定）的狀態，稱為連縛境界，增長稱為流注方便境界，安住稱為分段境界，逐漸消滅稱為剎那。
其次，已經說了四種別相觀緣起，佛陀說了總緣起，現在應當說二支種、二支熟、二支起、二支牽、所種二支、生長二支、成就二支、受二支、作人二支、田二支、寄者二支、所寄二支。受寄者是說名有支。修行觀緣起，或者五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識），或者四陰。五陰有，四陰沒有。無常、空
【English Translation】 English version: Thus, all of this is named the arising of conditions through the practice of contemplation. Regarding the division of kshanas (instant of time), the three times (past, present, future) are contained within one kshana, and one kshana contains the three times. When a dharma (phenomenon) has not yet arisen, it is called the future; when it is arising, it is called the present; when it has already arisen, it is called the past. The arising of one kshana is simply one kshana, because suffering and impermanence are together. It should be known that all conditioned things do not abide for even a kshana, nor do they come from anywhere or go anywhere; even if they transform, there is nowhere to go, and there is no accumulation in going. One kshana arises, one kshana ceases; a kshana is like one thought, and one thought is like a kshana. The aggregation of the previous kshana has already ceased, and its cessation is connected to the arising of the subsequent kshana. It accords with the completeness of the four conditions; the subsequent kshana arises, which is the realm of practice. Contemplate that within one kshana, there are countless dust motes; countless dust motes, each kshana, successively continue, like a string of pearls. For example, four skilled archers simultaneously release four arrows. There is a person who is swift, who can catch the four arrows in the air before they reach the ground, not letting them fall. The earth deity is even faster than this, the space deity is faster than the earth deity, the sun and moon deities are faster than the space deity, and the swift deity is even faster than the sun and moon. It should be known that the impermanence of all conditioned things is faster than this, beyond comparison. For example, in the practice of contemplating the kalala (kalala, the initial state of embryonic coagulation) stage, which lasts for seven days, there are countless kshanas; it should be known that all other stages are also like this. Having contemplated in this way, one departs from all ignorance, increases wisdom and insight, and this immeasurable state is called the kshana of the arising of conditions through the practice of contemplation.
Furthermore, when a practitioner initially enters into right samadhi (samadhi, meditative absorption), it is called the realm of continuous binding; growth is called the realm of flowing expedient means; abiding is called the realm of segmented division; gradual cessation is called a kshana.
Furthermore, having already spoken of the four kinds of distinct characteristic contemplation of the arising of conditions, the Buddha spoke of the general arising of conditions; now we should speak of the two branches of seed, the two branches of maturation, the two branches of arising, the two branches of attraction, the two branches of what is sown, the two branches of growth, the two branches of accomplishment, the two branches of reception, the two branches of the maker, the two branches of the field, the two branches of the lender, and the two branches of what is lent. The receiver of the loan is said to be a branch of existence. The arising of conditions through the practice of contemplation is either the five skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) or the four skandhas. The five skandhas have , the four skandhas do not have . Impermanence, emptiness
等諸行，于陰決定真實。決定真實已，決定相現在前。是事有故是事有，是事起故是事起，是事無故是事無，是滅故是不作。譬如有鉆有燧，有人方便煙火，乃出因薪熾然。亦如因樹有蔭，因日有光，因燈有焰，皆從緣起。無明不言，我能生行；行亦不言，我從無明生。當知一切有支皆如是，是空法、寂滅法、無所有法，作者不可得。但有無明諸行和合，有漏法生。受為軸，轉有支輪，生諸結縛。諸結中愛支增，諸縛中取支增，諸使中識支增，諸纏中無明增。向生結增，受生縛增，諸識漂利使增，于境界愚癡煩惱增。如是煩惱業縛能轉生果，有輪常轉漂。無智眾生隨義增故，說有差別，當知諸分皆有結縛使纏。
複次，修行六種觀十二緣起，於十二支隨順義說。謂安般念觀業支、有支，以出息、入息是身行，覺觀是口行，想思是意行，是故安般念是彼對治。界方便觀，觀識支、生支，識增上故處胎，識于諸界增上說七識界，是故界方便觀是彼對治。陰方便觀，觀名色支、老死支，是故陰方便觀是彼對治。破諸入出方便觀，觀六入支、觸支，是故入方便觀是彼對治。緣起方便觀，觀無明支、受支，是故緣起方便觀是彼對治。何以故？受及無明是諸煩惱根本，是故智慧是彼對治；愛、取二支染著凈故，不凈是對治。
【現代漢語翻譯】 現代漢語譯本： 對於諸行，在五陰（蘊）中決定其真實性。決定真實性之後，決定的相貌就會顯現。因為這件事的存在，所以那件事存在；因為這件事的生起，所以那件事生起；因為這件事的消滅，所以那件事消滅；因為這件事的寂滅，所以那件事不再造作。譬如有了鉆木和燧石，有人用方便的方法，煙火才能產生，並且因為柴薪而熾盛燃燒。又如因為樹木才有樹蔭，因為太陽才有光芒，因為燈才有火焰，這一切都是從因緣而生起。無明不會說：『我能產生諸行』；諸行也不會說：『我從無明而生』。應當知道一切有支都是如此，是空法、寂滅法、無所有法，作者是不可得的。但只是無明和諸行和合，有漏法才會產生。受是軸心，轉動著有支之輪，產生各種結縛。在各種結中，愛支增長；在各種縛中，取支增長；在各種使中，識支增長；在各種纏中，無明增長。趨向于生的結增長，受生之縛增長，各種識的漂流和貪慾增長，對於境界的愚癡和煩惱增長。像這樣，煩惱、業和束縛能夠轉動產生果報，有輪常轉而漂流。沒有智慧的眾生隨著意義的增長，而說有差別，應當知道各個部分都有結、縛、使、纏。 其次，修行六種觀來觀察十二緣起，根據十二支的隨順之義進行解說。也就是用安般念（Anapanasati，即觀呼吸）來觀察業支和有支，因為出息和入息是身行，覺和觀是口行，想和思是意行，所以安般念是對治它們的。用界方便觀來觀察識支和生支，因為識的增上而入胎，識在諸界增上，所以說有七識界，因此界方便觀是對治它們的。用陰方便觀來觀察名色支和老死支，所以陰方便觀是對治它們的。用破諸入出方便觀來觀察六入支和觸支，所以入方便觀是對治它們的。用緣起方便觀來觀察無明支和受支，所以緣起方便觀是對治它們的。為什麼呢？因為受和無明是各種煩惱的根本，所以智慧是對治它們的；愛和取二支因為染著清凈的境界，所以不凈觀是對治它們的。
【English Translation】 English version: Regarding all actions (Sanskrit: samskara), determine their reality within the five skandhas (aggregates). Having determined their reality, the determined appearance will manifest. Because this exists, that exists; because this arises, that arises; because this ceases, that ceases; because this is extinguished, that is not made. For example, if there is a drill and a tinder, and someone uses skillful means, smoke and fire will arise, and they will blaze because of the fuel. Similarly, because of a tree, there is shade; because of the sun, there is light; because of a lamp, there is flame; all of these arise from conditions. Ignorance (Sanskrit: avidya) does not say, 'I can produce actions'; actions also do not say, 'I arise from ignorance.' It should be known that all limbs of dependent origination (Sanskrit: pratityasamutpada) are like this: they are empty dharmas, peaceful dharmas, dharmas without substance, and the maker is unattainable. But only when ignorance and actions combine, do defiled dharmas arise. Feeling (Sanskrit: vedana) is the axis, turning the wheel of existence, producing various bonds. Among the various bonds, the limb of craving (Sanskrit: trsna) increases; among the various fetters, the limb of grasping (Sanskrit: upadana) increases; among the various latent tendencies (Sanskrit: anusaya), the limb of consciousness (Sanskrit: vijnana) increases; among the various entanglements (Sanskrit: paryavasthana), ignorance increases. The bonds that lead to birth increase, the fetters that lead to feeling increase, the drifting and sharp latent tendencies of consciousness increase, and the ignorance and afflictions towards objects increase. Like this, afflictions, karma, and fetters can turn and produce results, and the wheel of existence constantly turns and drifts. Beings without wisdom, according to the increase of meaning, say there are differences; it should be known that all parts have bonds, fetters, latent tendencies, and entanglements. Furthermore, cultivate the six contemplations to observe the twelve links of dependent origination, explaining according to the meaning of the twelve links. That is, use mindfulness of breathing (Anapanasati) to observe the links of karma (Sanskrit: karma) and existence (Sanskrit: bhava), because outgoing and incoming breaths are bodily actions, perception and examination are verbal actions, and thought and consideration are mental actions, therefore mindfulness of breathing is the antidote to them. Use contemplation of the elements to observe the links of consciousness (Sanskrit: vijnana) and birth (Sanskrit: jati), because consciousness increases and enters the womb, and consciousness increases in the various elements, therefore it is said there are seven realms of consciousness, thus contemplation of the elements is the antidote to them. Use contemplation of the aggregates to observe the links of name and form (Sanskrit: namarupa) and old age and death (Sanskrit: jaramarana), therefore contemplation of the aggregates is the antidote to them. Use contemplation of breaking the entrances and exits to observe the links of the six sense bases (Sanskrit: sadayatana) and contact (Sanskrit: sparsa), therefore contemplation of the entrances is the antidote to them. Use contemplation of dependent origination to observe the links of ignorance (Sanskrit: avidya) and feeling (Sanskrit: vedana), therefore contemplation of dependent origination is the antidote to them. Why? Because feeling and ignorance are the root of all afflictions, therefore wisdom is the antidote to them; the two links of craving and grasping, because they are attached to pure objects, therefore the contemplation of impurity is the antidote to them.
複次，修行觀十二緣，或時從因度，或時從果度，或從無明行乃至老死，或觀識乃至老死，或三事和合生觸、觸生受、受生愛、愛生取乃至老死，或從愛、取、有、生、老死，或從老死乃至無明，或觀老死乃至識，如《佛城喻經》說。
複次，修行於四念處觀十二支各增上：身念處觀六入支，受念處觀受支，心念處觀識名色支，法念處總觀余支。說此義已，而說贊偈曰：
方便治地行， 乃至究竟處， 無上法施主， 說是傳至今。 我從彼勝聞， 撰說深妙義， 章句莊嚴集， 欲令法久住。 佛法深無底， 修行亦無邊， 以我少智力， 宣揚無量法。 是深非所測， 如蚊嘗大海； 唯彼已度者， 然後乃究竟。
六十二界：六種、六情、六塵、六識、六界、六覺，謂貪、恚、癡三不凈覺；反是，三凈覺也，苦、樂、不苦不樂、憂、喜、舍六。
三：欲、色、無色界，又色、無色、滅界三世法，軟、中、上法，善、不善、無記法，學、無學、非學、非無學四。二者：食非食、漏無漏，依欲、依出要，有為、無為。
三十六不凈次第：發、毛、爪、齒、薄皮、厚皮、筋、肉、骨、髓、脾、腎、心、肝、肺、小腸、大腸、胃、胞、屎、尿、垢
【現代漢語翻譯】 現代漢語譯本：
再者，修行者觀十二緣起時，有時從因緣的角度觀察，有時從果報的角度觀察；有時從無明（avidyā，指對事物真相的迷惑）和行（saṃskāra，指由無明產生的行為）開始，一直到老死（jarā-maraṇa）；有時觀察識（vijñāna，指意識）一直到老死；有時觀察三事和合而生觸（sparśa，指感官與外境的接觸）、觸生受（vedanā，指感受）、受生愛（tṛṣṇā，指渴愛）、愛生取（upādāna，指執取）乃至老死；有時從愛、取、有（bhava，指存在）、生（jāti，指出生）、老死觀察；有時從老死乃至無明反向觀察；有時觀察老死乃至識，正如《佛城喻經》所說。
再者，修行者在四念處（catu-smṛtyupasthāna）的修行中，對十二緣起的每一支都加以增上：身念處（kāya-smṛtyupasthāna）觀察六入支（ṣaḍ-āyatana，指六根）；受念處（vedanā-smṛtyupasthāna）觀察受支；心念處（citta-smṛtyupasthāna）觀察識和名色支（nāma-rūpa，指精神和物質）；法念處（dharma-smṛtyupasthāna）總觀其餘各支。說完這個意義后，接著說了讚頌的偈子：
方便善巧治心地， 乃至到達究竟處， 無上佛法佈施主， 所說教法傳至今。 我從殊勝處聽聞， 撰寫闡述深妙義， 以章句加以莊嚴， 欲使佛法久住世。 佛法深奧無底限， 修行亦是無邊際， 以我淺薄的智慧， 宣揚這無量佛法。 佛法深奧難測度， 猶如蚊蟲嘗大海； 唯有那些已度者， 然後才能真究竟。
六十二界（dvāṣaṣṭi dhātavaḥ）：六種（指地、水、火、風、空、識六大），六情（指眼、耳、鼻、舌、身、意六根），六塵（指色、聲、香、味、觸、法六塵），六識（指眼識、耳識、鼻識、舌識、身識、意識），六界（指地界、水界、火界、風界、空界、識界），六覺（指由六根接觸六塵所產生的覺受），即貪（rāga，指貪慾）、恚（dveṣa，指嗔恚）、癡（moha，指愚癡）這三種不凈的覺受；反之，則是三種清凈的覺受，苦（duḥkha，指痛苦）、樂（sukha，指快樂）、不苦不樂（adukkha-asukha，指不苦不樂的感受）、憂（daurmanasya，指憂愁）、喜（somanasya，指喜悅）、舍（upekṣā，指捨棄）這六種。
三：欲界（kāmadhātu，指充滿慾望的界）、色界（rūpadhātu，指有物質形態的界）、無色界（arūpadhātu，指沒有物質形態的界），又是色、無色、滅界（nirodha-dhātu，指寂滅的界）這三種世間法，軟（mṛdu，指柔軟）、中（madhya，指中等）、上（adhimātra，指上等）這三種法，善（kuśala，指善）、不善（akuśala，指不善）、無記法（avyākṛta，指非善非惡的法），學（śaikṣa，指有待學習者）、無學（aśaikṣa，指已無需學習者）、非學非無學（naiva śaikṣa nāśaikṣa，指既非有學也非無學者）這四種。 二者：食（āhāra，指食物）與非食、有漏（sāsrava，指有煩惱的）與無漏（anāsrava，指沒有煩惱的），依欲（指依賴慾望的）與依出要（指依賴出離的），有為（saṃskṛta，指有生滅變化的）與無為（asaṃskṛta，指沒有生滅變化的）。
三十六不凈物依次是：發（keśa，指頭髮）、毛（loman，指體毛）、爪（nakha，指指甲）、齒（danta，指牙齒）、薄皮（tvac，指面板）、厚皮（carman，指皮革）、筋（snāyu，指筋）、肉（māṃsa，指肌肉）、骨（asthi，指骨骼）、髓（majjan，指骨髓）、脾（plīhan，指脾臟）、腎（vṛkka，指腎臟）、心（hṛdaya，指心臟）、肝（yakṛt，指肝臟）、肺（phuphusa，指肺臟）、小腸（antra，指小腸）、大腸（guda，指大腸）、胃（āmāśaya，指胃）、胞（basti，指膀胱）、屎（karīṣa，指糞便）、尿（mūtra，指尿液）、垢
【English Translation】 English version:
Furthermore, when a practitioner contemplates the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), sometimes they observe from the perspective of causes, and sometimes from the perspective of effects. Sometimes they start from ignorance (avidyā) and volitional formations (saṃskāra) all the way to old age and death (jarā-maraṇa). Sometimes they observe consciousness (vijñāna) all the way to old age and death. Sometimes they observe the combination of three factors giving rise to contact (sparśa), contact giving rise to feeling (vedanā), feeling giving rise to craving (tṛṣṇā), craving giving rise to grasping (upādāna), and so on, all the way to old age and death. Sometimes they observe from craving, grasping, existence (bhava), birth (jāti), and old age and death. Sometimes they observe in reverse from old age and death all the way to ignorance. Sometimes they observe from old age and death all the way to consciousness, as described in the Buddha City Parable Sutra.
Furthermore, in the practice of the four foundations of mindfulness (catu-smṛtyupasthāna), the practitioner enhances each of the twelve links: the mindfulness of the body (kāya-smṛtyupasthāna) observes the six sense bases (ṣaḍ-āyatana); the mindfulness of feeling (vedanā-smṛtyupasthāna) observes feeling; the mindfulness of the mind (citta-smṛtyupasthāna) observes consciousness and name and form (nāma-rūpa); the mindfulness of phenomena (dharma-smṛtyupasthāna) observes all the remaining links. Having spoken this meaning, the following verses of praise were then spoken:
'Skillfully cultivating the ground of the mind, Until reaching the ultimate destination, The supreme benefactor of the Dharma, The teachings spoken are transmitted to this day. I heard from that excellent source, Compiled and explained the profound meaning, Adorned with chapters and verses, Wishing to make the Dharma long-lasting. The Buddha's Dharma is deep and bottomless, Practice is also boundless, With my limited wisdom, I proclaim the immeasurable Dharma. This depth is immeasurable, Like a mosquito tasting the ocean; Only those who have crossed over, Will then truly reach the end.'
Sixty-two elements (dvāṣaṣṭi dhātavaḥ): six kinds (referring to the six great elements: earth, water, fire, wind, space, and consciousness), six faculties (referring to the six sense organs: eye, ear, nose, tongue, body, and mind), six objects (referring to the six sense objects: form, sound, smell, taste, touch, and dharma), six consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), six realms (referring to the realms of earth, water, fire, wind, space, and consciousness), six sensations (referring to the sensations arising from the contact of the six sense organs with the six sense objects), namely, the three impure sensations of greed (rāga), hatred (dveṣa), and delusion (moha); conversely, there are the three pure sensations, and the six sensations of pain (duḥkha), pleasure (sukha), neither-pain-nor-pleasure (adukkha-asukha), sorrow (daurmanasya), joy (somanasya), and equanimity (upekṣā).
Three: the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu); also, the three worldly dharmas of form, formless, and cessation realm (nirodha-dhātu); the three types of faculties: mild (mṛdu), medium (madhya), and superior (adhimātra); the three types of dharmas: wholesome (kuśala), unwholesome (akuśala), and neutral (avyākṛta); the four types of individuals: those still learning (śaikṣa), those who have completed learning (aśaikṣa), and those who are neither learning nor have completed learning (naiva śaikṣa nāśaikṣa). Two: food (āhāra) and non-food, with outflows (sāsrava) and without outflows (anāsrava), dependent on desire and dependent on renunciation, conditioned (saṃskṛta) and unconditioned (asaṃskṛta).
The thirty-six impurities in order are: hair (keśa), body hair (loman), nails (nakha), teeth (danta), thin skin (tvac), thick skin (carman), tendons (snāyu), flesh (māṃsa), bones (asthi), marrow (majjan), spleen (plīhan), kidneys (vṛkka), heart (hṛdaya), liver (yakṛt), lungs (phuphusa), small intestine (antra), large intestine (guda), stomach (āmāśaya), bladder (basti), feces (karīṣa), urine (mūtra), dirt
污、淚、涕、唾、膿、血、黃白痰、癊、肪、𦙽腦、膜。
剎那數：百二十剎那名一怛剎那，六十怛剎那名一羅婆，三十羅婆名一摩睺路妒，三十摩睺路妒名一日一夜。一歲中唯二時二日，三十摩睺路妒晝夜等。
謂羯提月白分，八日八月名羯提，後半月名為白分。陛舍佉月白分，八日二月名陛舍佉，後半月名白分。此二時二日，晝夜各十五摩睺路妒；從是后，羅婆流，或晝減夜增，或夜減晝增，名為流晝夜等，各三十摩睺路妒。
(謂羯提月白分八日，陛舍佉月白分八日。羯提月者，謂七月十六日，至八月十五日，是八月名後半月，名白分；陛舍佉月者，正月十六日，至二月十五日，是二月名後半月，名白分。此二時二日，晝夜各三十摩睺路妒；從是后，羅婆流，或晝減夜增，或夜減晝增，名為流。)
達摩多羅禪經卷下
【現代漢語翻譯】 現代漢語譯本： 污垢、眼淚、鼻涕、唾液、膿、血、黃痰白痰、脂肪、油脂、腦髓、薄膜。 剎那的計算方法：一百二十個剎那叫做一個怛剎那（tatksana，極短的時間單位），六十個怛剎那叫做一個羅婆（lava，更長的時間單位），三十個羅婆叫做一個摩睺路妒（mahurta，印度時間單位，約48分鐘），三十個摩睺路妒叫做一日一夜。一年之中只有兩個時節的兩天，三十個摩睺路妒晝夜相等。 指的是羯提月（Karttika，印度歷八月）的白分（Sukla-paksa，上半月），八月（指羯提月）的初八叫做羯提，後半月叫做白分。陛舍佉月（Vaisakha，印度歷二月）的白分，二月（指陛舍佉月）的初八叫做陛舍佉，後半月叫做白分。在這兩個時節的兩天，晝夜各有十五個摩睺路妒；從這之後，羅婆開始流動，或者白天減少夜晚增加，或者夜晚減少白天增加，叫做流動，晝夜相等，各有三十個摩睺路妒。 （指的是羯提月白分的初八，陛舍佉月白分的初八。羯提月指的是，七月十六日到八月十五日，是八月，叫做後半月，叫做白分；陛舍佉月指的是，正月十六日到二月十五日，是二月，叫做後半月，叫做白分。在這兩個時節的兩天，晝夜各有三十個摩睺路妒；從這之後，羅婆開始流動，或者白天減少夜晚增加，或者夜晚減少白天增加，叫做流動。） 《達摩多羅禪經》卷下
【English Translation】 English version: Filth, tears, snot, saliva, pus, blood, yellow and white phlegm, grease, fat, marrow, membrane. Calculation of kshanas (ksana, an extremely short unit of time): One hundred and twenty kshanas are called one tatksana (tatksana, a shorter unit of time), sixty tatksanas are called one lava (lava, a longer unit of time), thirty lavas are called one mahurta (mahurta, an Indian unit of time, approximately 48 minutes), thirty mahurtas are called one day and one night. In one year, there are only two times on two days when thirty mahurtas are equal in day and night. Refers to the bright half (Sukla-paksa) of the month of Karttika (Karttika, the eighth month in the Indian calendar), the eighth day of the month of Karttika is called Karttika, and the latter half of the month is called the bright half. The bright half of the month of Vaisakha (Vaisakha, the second month in the Indian calendar), the eighth day of the month of Vaisakha is called Vaisakha, and the latter half of the month is called the bright half. On these two times on two days, day and night each have fifteen mahurtas; from then on, the lava begins to flow, either the day decreases and the night increases, or the night decreases and the day increases, called flowing, day and night are equal, each having thirty mahurtas. (Refers to the eighth day of the bright half of the month of Karttika, the eighth day of the bright half of the month of Vaisakha. The month of Karttika refers to the period from the sixteenth day of the seventh month to the fifteenth day of the eighth month, which is the eighth month, called the latter half of the month, called the bright half; the month of Vaisakha refers to the period from the sixteenth day of the first month to the fifteenth day of the second month, which is the second month, called the latter half of the month, called the bright half. On these two times on two days, day and night each have thirty mahurtas; from then on, the lava begins to flow, either the day decreases and the night increases, or the night decreases and the day increases, called flowing.) Dharmatara Meditation Sutra, Volume 2