T33n1694_陰持入經注

大正藏第 33 冊 No. 1694 陰持入經注

No. 1694 [cf. No. 603]

陰持入經序

陳氏注

密依自惟。宿祚淳幸。生遠八難之矇瞽。值睹三尊之景輝。洪潤普逮群生蒙澤。使密鉛鋌之質。獲廁圭壁之次。雖睹神化稟懷凈誡。然以魯鈍之否學不精勤。夕夜怵愓。懼忝大道。命疾電耀。躬膬薄冰。疑滯之性學不通窈。今以螢燭之耿。裨天庭之日。蓋陰持者。行之號也。與安般同原而別流。安侯世高者。普見菩薩也捐王位之榮。安貧樂道。夙興夜寐。憂濟塗炭。宣敷三寶。光于京師。於是。俊人雲集。遂致滋盛。明哲之士靡不羨甘。厥義鬱鬱。淵泓難測。植之過乎清干。橫之彌於八極。洪洞浩洋無以為倫。密睹其流。稟玩忘饑。因間麻緦為其注義。差次條貫。縷釋𧗪伍。令其章斷句解。使否者情通漸以進智。才非生知。揚不盡景。猶以指渧之水。助洪海之潤。貴令暫睹之者。差殊易曉。唯愿明哲留思。三人察其訧睡幸加潤暢。共顯三寶不誤將來矣。

陰持入經卷上(此經多𧗪字他本皆作行)

後漢安息國三藏安世高譯

佛經所行亦教誡　師云。所𧗪謂所當施𧗪也。教化群生示之正真也。誡之。所以壞邪𧗪兇。必有免己之禍矣。

【現代漢語翻譯】現代漢語譯本

大正藏第 33 冊 No. 1694 陰持入經注

No. 1694 [cf. No. 603]

陰持入經序

陳氏注

我密依自忖，宿世積德，非常幸運。生來沒有遭遇八難（指阻礙修行的八種障礙）的矇昧，有幸得見佛、法、僧三寶的光輝。佛法廣博的恩澤普遍施及眾生，使我這如同粗劣鉛礦的資質，也能列于珍貴的圭玉之列。雖然親眼目睹神妙的教化，內心也稟持清凈的戒律，但因為我天資魯鈍，學業不精，不夠勤奮，所以日夜感到恐懼，害怕辜負了大道。生命短暫如閃電，身體脆弱如薄冰，疑惑滯澀，學問不能通達精妙之處。現在我以螢火蟲般微弱的光芒，來增補太陽的光輝。所謂『陰持』，是修行方法的名稱，與安般（ān bān）（即安那般那，指呼吸念）同源而異流。安世高（Ān Shìgāo）是普見菩薩，他捨棄了王位的榮耀，安於貧困，以修道為樂。他早起晚睡，憂慮救濟百姓於水火之中，宣揚三寶，使佛法光大於京師。因此，賢俊之人雲集，佛法得以滋長興盛。明智之士無不羨慕讚歎。其中的義理深邃，難以測度。其立身之清正，超越常人；其影響之深遠，遍及四面八方。其廣大浩瀚，無與倫比。我親眼目睹其流傳，沉浸其中，廢寢忘食。因此，利用空閑時間，為《陰持入經》作注，整理條理，詳細解釋經文，使經文的章節分明，句讀清晰，使愚鈍之人也能逐漸理解，從而增長智慧。我的才識並非天生，無法完全展現經文的精妙之處，就像用手指滴出的水，來幫助滋潤大海一樣。只希望讓暫時閱讀此經的人，能夠更容易理解其中的差異。希望明智之士能夠深入思考，三人（指作者自己以及其他有識之士）共同考察其中的錯誤，加以潤色，共同弘揚三寶，不誤導後人。

陰持入經卷上（此經多『𧗪』字，他本皆作『行』）

後漢安息國三藏安世高（Ān Shìgāo）譯

佛經所行亦教誡。師云：所『𧗪』謂所當施『𧗪』也。教化群生，示之正真也。誡之，所以壞邪『𧗪』兇，必有免己之禍矣。

【English Translation】 English version

T33 No. 1694 Commentary on the Yinchirujing

No. 1694 [cf. No. 603]

Preface to the Yinchirujing

Commentary by Chen

I, Mi Yi, reflect on myself, fortunate due to accumulated merits from past lives. I was born without encountering the blindness of the Eight Difficulties (eight obstacles to practice), and I had the good fortune to witness the radiant glory of the Three Jewels (Buddha, Dharma, Sangha). The vast grace of the Dharma universally reaches all beings, allowing my quality, like that of crude lead, to be ranked among precious jade. Although I have personally witnessed the miraculous transformations and embraced pure precepts, due to my dullness and lack of diligent study, I am constantly fearful of failing the Great Path. Life is as fleeting as lightning, and the body as fragile as thin ice. My nature is prone to doubt and stagnation, and my learning cannot penetrate the profound. Now, I use the faint light of a firefly to supplement the sun in the heavenly court. The so-called 『Yin Chi』 is the name of a practice, sharing the same origin as Ān Bān (Ānàbānà, mindfulness of breathing) but flowing differently. Ān Shìgāo (Ān Shìgāo) was a Bodhisattva who universally sees. He renounced the glory of the king's throne, content with poverty, and delighted in the Way. He rose early and slept late, concerned with saving the people from suffering, proclaiming the Three Jewels, and illuminating the capital. Therefore, talented people gathered, and the Dharma flourished. Wise people all admired and praised it. Its meaning is profound and difficult to fathom. Its uprightness surpasses the pure and its influence extends to the eight directions. Its vastness is unparalleled. I personally witnessed its transmission, immersed myself in it, forgetting hunger. Therefore, I used my spare time to annotate the Yinchirujing, organizing the principles, explaining the text in detail, clarifying the chapters and sentences, so that even the dull-witted can gradually understand and increase their wisdom. My talent is not innate, and I cannot fully express the subtlety of the scripture, just like using a drop of water from a finger to help moisten the vast ocean. I only hope that those who temporarily read this scripture can more easily understand the differences. I hope that wise people can think deeply, and the three of us (referring to the author himself and other knowledgeable people) can examine the errors, refine them, and jointly promote the Three Jewels, without misleading future generations.

Yinchirujing, Volume 1 (This scripture often uses the character 『𧗪』, which is 『行』 in other versions)

Translated by Ān Shìgāo (Ān Shìgāo), the Tripiṭaka Master from the Parthian Kingdom during the Later Han Dynasty.

The conduct of the Buddha's teachings is also instruction and admonishment. The master said: 『𧗪』 means what should be practiced. To teach and transform sentient beings, showing them the correct truth. To admonish, so as to destroy evil and misfortune, and there will surely be disaster to avoid.

皆在三部為合𧗪　謂色聲香味細滑邪榮。與眼耳鼻口身心合作。

何等為三。一為五陰　謂識神微妙。往來無診。陰往默至出。入無間。莫睹其形故曰陰。

二為六本　本根也。魂靈以六情為根本。人之身受由教樹。輪轉無休。故曰本也。

三為所入　眼耳鼻舌身心斯六體。色聲香味細滑邪念所由入矣。故曰入也。

五陰為何等。一為色　四大可見謂之色。

二為痛　志所存愿。慘怛懼失之情為情勞。謂之痛也。

三為想　想像也。默唸日思在所志。若睹其像之處已則前。故曰思想矣。

四為𧗪　𧗪行也。已處於此。心馳無極。思善存惡。周旋十方。靡不匝也。故曰𧗪也。

五為識　識知也。至睹所𧗪心即知之。故曰識也。

是為五陰色陰名為十現色入　師云。十現色入者。云。其內外相入。不相失也。視之可見。故曰現也。聲無形云何色乎。曰聲以耳為對。耳可見故云色矣又以聲因四大而發。四大為色矣。愿與色違。心𤺙悁痛。六情同義矣。

十現色入為何等一眼二色三耳四聲五鼻六香七舌八味九身十樂是為十現色入是名為色種　樂愛也。種栽也。謂六慾興。即身栽生。隨𧗪受形。今之群生。皆𧗪使然。故曰種也。

痛種為何等痛種為身六

【現代漢語翻譯】現代漢語譯本都在三部中合為一體，這三部指的是色、聲、香、味、細滑、邪榮，它們與眼、耳、鼻、口、身、心相互作用。

什麼是三部？第一是五陰（Skandha），指的是識神（Vijñāna）的微妙之處，往來沒有定處。陰（Skandha）暗中到來，默默地到達，出去和進入都沒有間隙，無法看到它的形狀，所以叫做陰（Skandha）。

第二是六本（Six Roots），本就是根的意思。魂靈以六情為根本，人的身受由教化樹立，像車輪一樣輪轉沒有休止，所以叫做本。

第三是所入（Āyatana），眼、耳、鼻、舌、身、心這六種形體，色、聲、香、味、細滑、邪念由此進入，所以叫做入。

五陰（Skandha）是什麼？第一是色（Rūpa），四大（Mahābhūta）可見的叫做色（Rūpa）。

第二是痛（Vedanā），意志所存在和願望，慘怛、懼怕失去的情感是情勞，這叫做痛（Vedanā）。

第三是想（Saṃjñā），想像。默默地念想，日日思念所志向的，如果看到其形象之處已經在眼前，所以叫做想（Saṃjā）。

第四是𧗪（Saṃskāra），𧗪就是行。已經處於此地，心卻馳騁到沒有邊際的地方，思考善的，記住惡的，周旋於十方，沒有不遍及的，所以叫做𧗪（Saṃskāra）。

第五是識（Vijñāna），識知。一旦看到所𧗪的，心立刻知道，所以叫做識（Vijñāna）。

這就是五陰（Skandha），色陰（Rūpa-skandha）叫做十現色入（Ten Manifestations of Sensual Objects）。師父說：『十現色入（Ten Manifestations of Sensual Objects）』，是說內外相互進入，不會失去。看它能看見，所以叫做現。聲音沒有形狀，怎麼能說是色（Rūpa）呢？回答說：聲音以耳朵為對象，耳朵是可見的，所以說是色（Rūpa）。而且聲音因為四大（Mahābhūta）而發出，四大（Mahābhūta）就是色（Rūpa）。願望與色（Rūpa）相違背，內心煩悶痛苦，六情（Six Emotions）的意義相同。

十現色入（Ten Manifestations of Sensual Objects）是什麼？一是眼，二是色，三是耳，四是聲，五是鼻，六是香，七是舌，八是味，九是身，十是樂，這就是十現色入（Ten Manifestations of Sensual Objects），也叫做色種（Rūpa-bīja）。樂就是愛。種就是栽種。指的是六慾（Six Desires）興起，身體就栽種而生，隨著𧗪（Saṃskāra）而接受形體。現在的眾生，都是𧗪（Saṃskāra）所造成的，所以叫做種（Bīja）。

痛種（Vedanā-bīja）是什麼？痛種（Vedanā-bīja）是身六。

【English Translation】 English version All are combined into the three parts, referring to form (Rūpa), sound (Śabda), smell (Gandha), taste (Rasa), smoothness, and evil glory, which interact with the eye (Cakṣu), ear (Śrotra), nose (Ghrāṇa), mouth (Jihvā), body (Kāya), and mind (Manas).

What are the three parts? The first is the five Skandhas (Pañca-skandha), referring to the subtlety of consciousness (Vijñāna), which comes and goes without a fixed place. The Skandha arrives secretly, reaches silently, goes out and enters without gaps, and its shape cannot be seen, so it is called Skandha.

The second is the Six Roots (Ṣaḍāyatana), where 'root' means the foundation. The soul takes the six emotions as its foundation, and the body's experiences are established by teachings, revolving like a wheel without stopping, so it is called Root.

The third is the Āyatana (Sense Bases), the six entities of eye (Cakṣu), ear (Śrotra), nose (Ghrāṇa), tongue (Jihvā), body (Kāya), and mind (Manas). Form (Rūpa), sound (Śabda), smell (Gandha), taste (Rasa), smoothness, and evil thoughts enter through these, so it is called Āyatana.

What are the five Skandhas (Pañca-skandha)? The first is form (Rūpa), what is visible of the four great elements (Mahābhūta) is called form (Rūpa).

The second is feeling (Vedanā), the existence of will and desires, the emotions of sadness, fear of loss are emotional labor, this is called feeling (Vedanā).

The third is perception (Saṃjñā), imagination. Silently thinking, daily contemplating what is aspired to, if the place where its image is seen is already in front of you, so it is called perception (Saṃjñā).

The fourth is Saṃskāra (Mental Formations), Saṃskāra is action. Already being in this place, the mind gallops to a limitless place, thinking of good, remembering evil, revolving in the ten directions, without not pervading, so it is called Saṃskāra.

The fifth is consciousness (Vijñāna), knowing. Once seeing what is Saṃskāra-ed, the mind immediately knows it, so it is called consciousness (Vijñāna).

These are the five Skandhas (Pañca-skandha), the form Skandha (Rūpa-skandha) is called the Ten Manifestations of Sensual Objects (Daśa Rūpāyatanāni). The master said: 'The Ten Manifestations of Sensual Objects (Daśa Rūpāyatanāni)' means that the inside and outside enter each other and will not be lost. Seeing it can be seen, so it is called manifestation. Sound has no shape, how can it be said to be form (Rūpa)? The answer is: sound takes the ear as its object, and the ear is visible, so it is said to be form (Rūpa). Moreover, sound is produced because of the four great elements (Mahābhūta), and the four great elements (Mahābhūta) are form (Rūpa). Wishes contradict form (Rūpa), the heart is troubled and painful, and the meaning of the six emotions (Six Emotions) is the same.

What are the Ten Manifestations of Sensual Objects (Daśa Rūpāyatanāni)? First is the eye, second is form, third is the ear, fourth is sound, fifth is the nose, sixth is smell, seventh is the tongue, eighth is taste, ninth is the body, tenth is pleasure, these are the Ten Manifestations of Sensual Objects (Daśa Rūpāyatanāni), also called the form seed (Rūpa-bīja). Pleasure is love. Seed is planting. It refers to the rise of the six desires (Six Desires), and the body is planted and born, receiving form according to Saṃskāra. The current sentient beings are all caused by Saṃskāra, so it is called seed (Bīja).

What is the feeling seed (Vedanā-bīja)? The feeling seed (Vedanā-bīja) is the body six.

痛一眼知痛二耳知痛三鼻知痛四舌知痛五身知痛六心知痛是為身六痛名為痛種思想種為何等思想種為身六思想一色想　色義與上同矣。

二聲想三香想四味想五更想六法想　心念善即善法興。惡念生。即惡法興。夫心者。眾法之本也。法句經曰。心為法本斯也。

是為身六思想名為思想種行種為何等𧗪種名為身六更　志之所往至輒更之。故曰更矣。

一色所更二聲所更三香更四味所更五觸所更　通身也。謂六情通著身。故曰通矣。

六法所更是為身六更是名為行種識種為何等識種名為身六識眼識耳識鼻識舌識身識心識是為身六識是名為識種名為五陰種　師云。五陰種身也。身有六情。情有五陰。有習眼為好色轉中色轉惡色轉三色。色有五陰。並習合為十八事。六情各然。凡為百八結。滅此生彼。猶谷種朽于下。栽受身生於上。又猶元氣春生夏長秋萎冬枯。百穀草木。喪于土上。元氣潛隱。稟身於下。春氣之節至卦之和。元氣悁躬于下。稟身於上。有識之靈。及草木之栽。與元氣相含。升降廢興終而復始。輪轉三界無有窮極。故曰種也。

當知是是從何知為非常苦空非身從是知亦有二知一為慧知二為斷知從慧知為何等為非常苦空非身是為從慧知從斷知為何等愛慾已斷是為從斷知　乾巛有

【現代漢語翻譯】現代漢語譯本痛的感受，一是通過眼睛知道，二是耳朵知道，三是鼻子知道，四是舌頭知道，五是身體知道，六是心意知道，這被稱為身體的六種痛感，名為痛種。思想種是什麼呢？思想種是身體的六種思想，一是色想（對顏色的想法，色義與上文相同）。二是聲想，三是香想，四是味想，五是觸想，六是法想。心中念善，善法就興盛；惡念產生，惡法就興盛。心是眾法的根本。《法句經》說，心是法的根本，就是這個意思。這被稱為身體的六種思想，名為思想種。行種是什麼呢？行種是身體的六種變化，意志所向，到達之處就會發生變化，所以稱為『更』。一是被顏色所改變，二是聲音所改變，三是氣味所改變，四是味道所改變，五是觸感所改變（通身，指六情貫通於身體，所以稱為『通』）。六是被法所改變，這被稱為身體的六種變化，名為行種。識種是什麼呢？識種是身體的六種意識，眼識、耳識、鼻識、舌識、身識、意識，這被稱為身體的六種意識，名為識種。什麼是五陰種呢？師父說，五陰種就是身體。身體有六情，情有五陰。習慣於眼睛喜歡美好的顏色，轉而喜歡一般的顏色，再轉而喜歡不好的顏色，這樣循環往復。五陰與習慣合起來就是十八事，六情各自如此，總共有百八結。滅了此生，又生彼生，就像穀子的種子在下面腐爛，栽種后又在上面生長。又像元氣，春天生長，夏天茂盛，秋天衰敗，冬天枯萎，百穀草木，消失在土地上，元氣潛藏隱沒，在下面稟受身體。春天的節氣到來，卦象調和，元氣在下面彎曲，在上面稟受身體。有意識的靈性，以及草木的栽種，與元氣相互包含，上升下降，廢棄興盛，終結又開始，在三界中輪迴，沒有窮盡，所以稱為『種』。應當知道這是從何處得知的？是從無常、苦、空、非身中得知的。也有兩種知，一是慧知，二是斷知。從慧知中得知什麼呢？是從無常、苦、空、非身中得知的，這稱為從慧知。從斷知中得知什麼呢？是愛慾已經斷除，這稱為從斷知。

【English Translation】 English version The feeling of pain, one is known through the eyes, two is known through the ears, three is known through the nose, four is known through the tongue, five is known through the body, six is known through the mind. These are called the six pains of the body, named 'pain seed'. What is the 'thought seed'? The 'thought seed' is the six thoughts of the body, one is 'rupa-samjna' (色想) (thought of color, the meaning of 'rupa' is the same as above). Two is 'sabda-samjna' (聲想), three is 'gandha-samjna' (香想), four is 'rasa-samjna' (味想), five is 'sparsha-samjna' (觸想), six is 'dharma-samjna' (法想). If the mind thinks of good, then good dharma arises; if evil thoughts arise, then evil dharma arises. The mind is the root of all dharmas. The Dhammapada says, 'The mind is the root of dharma', that is the meaning. These are called the six thoughts of the body, named 'thought seed'. What is the 'action seed'? The 'action seed' is the six changes of the body. Wherever the will goes, changes will occur, so it is called 'change'. One is changed by color, two is changed by sound, three is changed by smell, four is changed by taste, five is changed by touch (throughout the body, referring to the six senses penetrating the body, so it is called 'penetration'). Six is changed by dharma, these are called the six changes of the body, named 'action seed'. What is the 'consciousness seed'? The 'consciousness seed' is the six consciousnesses of the body: eye-consciousness (眼識), ear-consciousness (耳識), nose-consciousness (鼻識), tongue-consciousness (舌識), body-consciousness (身識), mind-consciousness (意識). These are called the six consciousnesses of the body, named 'consciousness seed'. What is the 'five skandhas seed'? The teacher said, the 'five skandhas seed' is the body. The body has six senses, and the senses have five skandhas. Habitually, the eyes like beautiful colors, then turn to like ordinary colors, then turn to like bad colors, and so on in a cycle. The five skandhas combined with habits are eighteen things, and each of the six senses is like this, totaling one hundred and eight knots. Extinguishing this birth, another birth arises, just like the seed of grain rots below, and after planting, it grows above. It is also like the primordial energy, growing in spring, flourishing in summer, declining in autumn, and withering in winter. The hundreds of grains and grasses disappear on the earth, and the primordial energy is hidden and concealed, receiving the body below. When the spring season arrives and the hexagrams are in harmony, the primordial energy bends down below and receives the body above. The consciousness of the spirit, as well as the planting of grasses and trees, contains the primordial energy, rising and falling, abandoning and flourishing, ending and beginning again, revolving in the three realms without end, so it is called 'seed'. It should be known from where this is known? It is known from impermanence (無常), suffering (苦), emptiness (空), and non-self (非身). There are also two kinds of knowing, one is wisdom-knowing (慧知), and the other is severance-knowing (斷知). What is known from wisdom-knowing? It is known from impermanence, suffering, emptiness, and non-self, this is called wisdom-knowing. What is known from severance-knowing? It is that desire has already been severed, this is called severance-knowing.

終始。群生有興廢。成者必敗。盛者必衰。謂之非常。生老病死。履邪受罪。謂之苦。群生未有厥本自空。今有幼終成必空。謂之空。身為四大終各歸本。非已常寶。謂之非身。深睹四事之原縷。別厥欲之歸輪迴三界。捨身受身積苦無量。持志於正觀空三界。欲逮于本無。諸苦寂滅謂之慧知。明度經曰。癡者以非常苦空非身為常樂。有身明度變之。故曰大明。

陰貌為何等積為陰貌足為陰貌　積聚也。謂心默積聚五陰。盛滿足六情眾苦也。

譬如物種名為物種木種名為木種火種名為火種水種名為水種一切五陰亦如是　物木火水各有本名。木自名木。以譬五陰。六情本名亦然。

有十八本持　師云。心為眾之本主。持諸欲故曰持。

十八本持為何等。一眼二色三識　眼與識合識別好醜。六情義同。老母經曰。眼見色即是意。意即是色。了本云。佛說為眼從色令識生。斯義如之也。

四耳．五聲．六識．七鼻．八香．九識．十舌．十一味．十二識．十三身．十四更．十五識．十六心．十七法．十八識。是名為十八本持已知是從何知為非常．苦．空．非身是為知從是知亦有二知。一為從慧知。二為從已斷知。從慧知為何等。為非常．苦．空．非身是為從慧知。從斷知為何等。愛慾已斷是為從

【現代漢語翻譯】現代漢語譯本：終始：眾生的興盛和衰敗，成功者必然走向失敗，鼎盛者必然走向衰落，這被稱為『無常』。生老病死，作惡受罪，這被稱為『苦』。眾生沒有哪個原本就是空無的，如今從幼小到終老，最終必然歸於空無，這被稱為『空』。身體由地、水、火、風四大元素組成，最終各自迴歸本源，不是可以永久擁有的珍寶，這被稱為『非身』。深刻洞察這四件事的根源，辨別慾望的歸宿在於輪迴三界，捨棄此身又受彼身，積累無量的痛苦。堅持正念，以空性的智慧觀察三界，想要達到根本的無，使一切痛苦寂滅，這被稱為『慧知』（智慧的認知）。《明度經》說：愚癡的人把無常、苦、空、非身當作常、樂、我、凈。有智慧的人通過明度（般若波羅蜜）轉變這種錯誤的認知，所以稱為『大明』（偉大的光明）。陰貌是什麼？什麼積聚成為陰貌？什麼足以成為陰貌？是積聚。指的是心中默默積聚五陰（色、受、想、行、識），使六情（眼、耳、鼻、舌、身、意）充滿，各種痛苦也隨之而來。譬如各種物種，被稱為物種；木的種子被稱為木種；火的種子被稱為火種；水的種子被稱為水種；一切五陰也是如此。物、木、火、水各有其本來的名稱，木本身就叫做木，用此來比喻五陰。六情也各有其本來的名稱。有十八本持（十八種根本的執持）。師父說：心是眾生的根本主宰，執持各種慾望，所以稱為『持』（執持）。十八本持是什麼？一眼、二色、三識（眼識）；眼與色結合，識別美醜。六情（眼、耳、鼻、舌、身、意）的道理相同。《老母經》說：眼睛看見色塵就是意，意就是色。《了本經》說：佛說因為眼接觸色塵才產生識。這個道理就是這樣。四耳、五聲、六識（耳識）；七鼻、八香、九識（鼻識）；十舌、十一味、十二識（舌識）；十三身、十四更（觸）、十五識（身識）；十六心、十七法、十八識（意識）。這被稱為十八本持。已經知道這些是從哪裡知道的嗎？是從無常、苦、空、非身知道的。從這些認知也有兩種知道的方式：一是通過慧知（智慧的認知）知道，二是通過已經斷除（煩惱）知道。通過慧知知道的是什麼？是無常、苦、空、非身，這被稱為通過慧知知道。通過斷知知道的是什麼？是愛慾已經斷除，這被稱為通過斷知知道。

【English Translation】 English version: Beginning and end: The rise and fall of sentient beings, the successful will inevitably fail, and the prosperous will inevitably decline. This is called 'impermanence'. Birth, old age, sickness, and death, committing evil and suffering the consequences, this is called 'suffering'. No sentient being is originally empty; now, from youth to old age, they will inevitably return to emptiness. This is called 'emptiness'. The body is composed of the four great elements (earth, water, fire, and wind), which will eventually return to their respective sources. It is not a treasure that can be possessed permanently. This is called 'non-self'. Deeply understanding the origin of these four things, distinguishing that the destination of desire lies in the cycle of the three realms, abandoning this body and receiving another, accumulating immeasurable suffering. Holding the mind in righteousness, observing the three realms with the wisdom of emptiness, wanting to reach the fundamental non-being, so that all suffering is extinguished, this is called 'wisdom-knowledge'. The Mingdu Jing says: Ignorant people regard impermanence, suffering, emptiness, and non-self as permanence, happiness, self, and purity. Wise people transform this wrong perception through Mingdu (Prajna Paramita), so it is called 'Great Illumination'. What is yinmao? What accumulation becomes yinmao? What is sufficient to become yinmao? It is accumulation. It refers to the silent accumulation of the five skandhas (form, feeling, perception, volition, consciousness) in the mind, filling the six senses (eye, ear, nose, tongue, body, mind), and various sufferings follow. For example, various kinds of seeds are called seeds; the seed of wood is called a wood seed; the seed of fire is called a fire seed; the seed of water is called a water seed; all five skandhas are also like this. Things, wood, fire, and water each have their original names. Wood is called wood itself, using this to compare the five skandhas. The six senses also each have their original names. There are eighteen benchi (eighteen fundamental holdings). The teacher said: The mind is the fundamental master of sentient beings, holding various desires, so it is called 'chi' (holding). What are the eighteen benchi? One eye, two forms, three vijnana (eye consciousness); the eye combines with form to distinguish beauty and ugliness. The principle of the six senses (eye, ear, nose, tongue, body, mind) is the same. The Laomu Jing says: The eye seeing form is the mind, and the mind is form. The Liaoben Jing says: The Buddha said that consciousness arises from the eye contacting form. This principle is like this. Four ear, five sound, six vijnana (ear consciousness); seven nose, eight smell, nine vijnana (nose consciousness); ten tongue, eleven taste, twelve vijnana (tongue consciousness); thirteen body, fourteen touch, fifteen vijnana (body consciousness); sixteen mind, seventeen dharma, eighteen vijnana (mind consciousness). These are called the eighteen benchi. Do you already know where these are known from? They are known from impermanence, suffering, emptiness, and non-self. From these cognitions, there are also two ways of knowing: one is knowing through huizhi (wisdom-knowledge), and the other is knowing through having already severed (afflictions). What is known through huizhi? It is impermanence, suffering, emptiness, and non-self. This is called knowing through huizhi. What is known through severance? It is that craving has already been severed. This is called knowing through severance.

斷知。彼為具足。具足為何等。或言無有餘具足　師云彼彼𧗪家也。眾欲已斷。三十七品即現矣。高𧗪具者。邪向都盡無復有餘也。

已無有餘令眼明見明　明眼慧明也。見明天眼也天眼者。道明即足。道眼足者。即無不睹。目連謂魔曰。吾以道眼觀內。天眼睹表。內外清凈過天琉璃。何微塵而不睹乎。故曰眼明見明矣。

一𧗪者說是已為斷眼本耳本遍說如是　一道也。是二三十七品也本六慾本也遍諸也。道𧗪者。云。夫得三十七品之凈𧗪者。五陰六本諸欲皆斷。

卒名為本持　卒遂也。持六情與色聲香味細滑。可心之榮相持。遂名之為本持矣。

譬是人為多熱如是名遍　多熱。譬時疾彌重通身皆熱。由人已受十八本持識神輪轉。更五陰六本諸入。以招憂悲苦。不如意惱合聚眾苦。其為是足矣。

譬喻是為具足亦有十二入何等為十二自身六外有六自身六為何等。一為眼　師云。眼見色有三事。六情皆然也心意識為本也。一念二作三求。念屬心。作屬意。二不屬識所為。善惡不過是三事。

耳鼻舌身心是為自身六入外有六為何等色聲香味更法是為十二入一切從何知為非常苦空非身是從是知　一切十二入。當從何知之乎。謂能還五陰覺四非常。知內六情受外六慾也。

亦有二

【現代漢語翻譯】現代漢語譯本：斷絕知見。他就是具足。什麼是具足？或者說沒有剩餘的具足。師父說那就是各個家族啊。眾多的慾望已經斷絕，三十七道品就顯現了。高大家族的人，邪惡的傾向都已消失，不再有剩餘。已經沒有剩餘，使眼睛明亮地看見光明，明亮的眼睛就是智慧的光明。看見光明就是天眼。所謂天眼，就是道的光明充足。道的眼睛充足，就沒有什麼看不見的。目連（Maudgalyayana）對魔說：『我用道眼觀察自身內部，用天眼觀察外部。內外清凈，勝過天上的琉璃，有什麼微小的東西我看不見呢？』所以說眼睛明亮地看見光明。一個家族，說是已經斷絕了眼睛的根本，耳朵的根本，普遍地說是這樣。一道，就是這三十七道品。根本，是六慾的根本。普遍，是諸多的意思。道的家族，說的是：如果得到三十七道品的清凈家族，五陰（Panca-skandha），六本（Sadayatana），各種慾望都會斷絕。最終名為本持。最終就是完成。持，是六情（Sadindriya）與色（Rupa）、聲（Sabda）、香（Gandha）、味（Rasa）、細滑（Sprastavya）這些令人愉悅的現象相聯繫。完成並稱之為本持。譬如這個人有很多熱病，這樣名為普遍。很多熱病，譬如時疫嚴重，全身都很熱。由於人已經接受了十八本持（Astadasa prakrtayah）的識神輪轉，再加上五陰、六本、諸入（ayatana），因此招致憂愁、悲傷、痛苦、不如意的煩惱，聚集眾多的苦難，這樣就足夠了。譬喻是具足，也有十二入（Dvadasayatana），什麼是十二入？自身有六個，外部有六個。自身六個是什麼？一個是眼。師父說：眼睛看見色，有三種事。六情都是這樣，心（Citta）、意（Manas）、識（Vijnana）是根本。一念、二作、三求。念屬於心，作屬於意，二者不屬於識所為。善惡不過是這三件事。耳（Srotra）、鼻（Ghrana）、舌（Jihva）、身（Kaya）、心（Manas）是自身六入，外部六個是什麼？色（Rupa）、聲（Sabda）、香（Gandha）、味（Rasa）、觸（Sparsha）、法（Dharma）是十二入。一切從何得知是非常、苦、空、非身？是從這裡知道的。一切十二入，應當從何得知呢？就是能夠返回五陰，覺悟四非常（anicca, dukkha, anatta, asubha），知道內在六情接受外在六慾。

【English Translation】 English version: Knowing is cut off. That is complete. What is complete? Or it is said that there is no remaining completeness. The master said that is each family. The many desires have been cut off, and the thirty-seven factors of enlightenment (Bodhipakkhiya-dhammas) appear. Those of high families, evil tendencies have all disappeared, and there are no more remaining. There is nothing remaining, making the eyes brightly see the light, bright eyes are the light of wisdom. Seeing the light is the divine eye (Divyacaksu). The so-called divine eye is the light of the path being sufficient. The eyes of the path being sufficient, there is nothing that cannot be seen. Maudgalyayana said to the demon: 'I use the eye of the path to observe internally, and the divine eye to observe externally. Inside and outside are pure, surpassing the heavenly lapis lazuli, what tiny thing could I not see?' Therefore, it is said that the eyes brightly see the light. One family, it is said that the root of the eye has been cut off, the root of the ear, it is generally said to be so. One path, is these thirty-seven factors of enlightenment. The root is the root of the six desires (Sadayatana). General, means many. The family of the path, says: If one obtains the pure family of the thirty-seven factors of enlightenment, the five aggregates (Panca-skandha), the six bases (Sadayatana), all kinds of desires will be cut off. Finally named the original holding. Finally means completion. Holding, is the six senses (Sadindriya) connected with pleasant phenomena such as form (Rupa), sound (Sabda), smell (Gandha), taste (Rasa), fine touch (Sprastavya). Completing and calling it the original holding. For example, this person has a lot of fever, this is called universal. A lot of fever, for example, when the epidemic is severe, the whole body is very hot. Because people have already accepted the revolving of consciousness and spirit of the eighteen original holdings (Astadasa prakrtayah), plus the five aggregates, the six bases, and the entrances (ayatana), they invite worries, sorrows, pains, and unsatisfactory troubles, gathering many sufferings, which is enough. The metaphor is complete, there are also twelve entrances (Dvadasayatana), what are the twelve entrances? There are six within oneself, and six outside. What are the six within oneself? One is the eye. The master said: The eye sees form, there are three things. All six senses are like this, mind (Citta), intention (Manas), and consciousness (Vijnana) are the root. One thought, two actions, three seeking. Thought belongs to the mind, action belongs to the intention, the two do not belong to what consciousness does. Good and evil are nothing more than these three things. Ear (Srotra), nose (Ghrana), tongue (Jihva), body (Kaya), mind (Manas) are the six entrances within oneself, what are the six outside? Form (Rupa), sound (Sabda), smell (Gandha), taste (Rasa), touch (Sparsha), and dharma (Dharma) are the twelve entrances. How is it known that everything is impermanent, suffering, empty, and not self? It is known from here. How should all twelve entrances be known? It is being able to return to the five aggregates, awaken to the four characteristics (anicca, dukkha, anatta, asubha), and know that the inner six senses receive the outer six desires.

知一從慧知二從斷知從慧解知為何等為非常苦空非身是為從慧知從斷知為何等愛慾已斷是為從斷知何等為入解從是致名為入　入謂十二入也。從內六致外六。當何以知之。多日當以四非常照之。

從入解譬從金入名為金地從銀入名為銀地如是各各應是譬喻所從所入　從所入者。各從其地是眼自入色。六情皆然。

是從是有如是從所意念　所意念者。謂意意念色便成𧗪有罪。有罪為有苦具。

有行罪苦法如是　有作惡𧗪即受罪。喻如𧗪道者得道。

從所致是名為從是入　從所致者。譬六情從意所念致六慾也。入者。邪入於六情矣。

亦有從是入譬如王有入所有名是亦如是　亦如是者。謂更引譬重說六情事。王有入者。諸群縣君。各以地所出。分別本名。貢入于王。六情所入亦然矣。

為有四諦苦習盡道苦名為要語身亦念　師云。夫身眾苦之根。身苦與心𣾫。要在斯二事。故曰要也。

習名為要癡亦所世間愛　生死萬端。勤苦無數。而愚者樂之之謂習。習之所由癡與愛也。故不知苦之為苦也。

盡名為要慧亦解脫　明者。睹四非常。臥滅癡愛。癡愛斷者則結解。結解者。脫於三界。睹道門殃福盡也。

道名為要止亦觀　癡愛盡心寂止觀睹則空。三界還本無。謂之

{ "translations": [ "現代漢語譯本", "知一從慧知二從斷知從慧解知為何等為非常苦空非身是為從慧知從斷知為何等愛慾已斷是為從斷知何等為入解從是致名為入　入謂十二入也。從內六致外六。當何以知之。多日當以四非常照之。", "從入解譬從金入名為金地從銀入名為銀地如是各各應是譬喻所從所入　從所入者。各從其地是眼自入色。六情皆然。", "是從是有如是從所意念　所意念者。謂意意念色便成𧗪有罪。有罪為有苦具。", "有行罪苦法如是　有作惡𧗪即受罪。喻如𧗪道者得道。", "從所致是名為從是入　從所致者。譬六情從意所念致六慾也。入者。邪入於六情矣。", "亦有從是入譬如王有入所有名是亦如是　亦如是者。謂更引譬重說六情事。王有入者。諸群縣君。各以地所出。分別本名。貢入于王。六情所入亦然矣。", "為有四諦苦習盡道苦名為要語身亦念　師云。夫身眾苦之根。身苦與心𣾫。要在斯二事。故曰要也。", "習名為要癡亦所世間愛　生死萬端。勤苦無數。而愚者樂之之謂習。習之所由癡與愛也。故不知苦之為苦也。", "盡名為要慧亦解脫　明者。睹四非常。臥滅癡愛。癡愛斷者則結解。結解者。脫於三界。睹道門殃福盡也。", "道名為要止亦觀　癡愛盡心寂止觀睹則空。三界還本無。謂之", "現代漢語譯本", "通過智慧瞭解一，通過斷除了解二，通過智慧瞭解、理解是什麼？非常、苦、空、非身，這是通過智慧瞭解。通過斷除了解什麼？愛慾已經斷除，這是通過斷除了解。什麼是通過理解而達到，從而被稱為『入』？『入』指的是十二入（十二處），從內在的六根（眼、耳、鼻、舌、身、意）導致外在的六塵（色、聲、香、味、觸、法）。應當如何瞭解這些？應該經常用四非常（常、樂、我、凈的反面）來觀照。", "從『入』的理解，譬如從金進入，稱為金地；從銀進入，稱為銀地。像這樣，各自都應該是譬喻所從之處和所入之處。從所入之處來說，各自都從其地，是眼根自己進入色塵。六情（六根）都是這樣。", "這是從『有』，如同從所意念。所意念指的是，意念（意識）意念色塵，便成為一種罪過。有罪過就會有受苦的工具。", "有行為、罪過、苦法就是這樣。有作惡的行為就會受到罪報。譬如修道的人得道。", "從所導致的結果，這被稱為從『是』入。從所導致的結果，譬如六情（六根）從意念所念導致六慾（色、聲、香、味、觸、法）的產生。『入』，就是邪念進入六情。", "也有從『是』入，譬如國王有收入，所有物都歸他所有，這也是如此。『也是如此』指的是，進一步引用譬喻來重複說明六情的事情。國王有收入，各個郡縣的長官，各自用當地所出產的，分別按照本來的名稱，進貢給國王。六情所入也是這樣。", "有四諦（苦、集、滅、道），苦諦被稱為要語，身體也應該唸誦。老師說：身體是眾苦的根源，身體的痛苦與心相連。關鍵就在這兩件事上，所以說『要』。", "集諦被稱為要，癡（愚癡）也是世間所愛。生死有萬端，勤勞辛苦無數，而愚蠢的人卻樂於其中，這叫做『習』（習氣）。習氣的由來是癡與愛。所以不知道苦是苦。", "滅諦被稱為要，慧（智慧）也是解脫。明白的人，看到四非常，消滅癡愛。癡愛斷除，那麼束縛就解開。束縛解開，就脫離三界。看到通往涅槃的道路，災禍和福報都消失。", "道諦被稱為要，止（禪定）也是觀（觀想）。癡愛滅盡，心就寂靜，觀想就能見到空性。三界迴歸到原本的空無狀態，這就是所謂的...", "english_translations": [ "English version", "Knowing one comes from wisdom, knowing two comes from severance. What is known through wisdom and understanding? Impermanence, suffering, emptiness, and non-self are known through wisdom. What is known through severance? The cessation of craving and desire is known through severance. What is meant by 'entering' through understanding, which leads to the term 'entry'? 'Entry' refers to the twelve entrances (twelve sense bases). From the six internal (sense organs) leading to the six external (sense objects). How should one understand these? One should frequently contemplate them with the four impermanences (the opposite of permanence, pleasure, self, and purity).", "Understanding 'entry' is like entering gold, which is called a gold land; entering silver, which is called a silver land. Thus, each should be a metaphor for where one comes from and where one enters. From where one enters, each comes from its own ground; the eye itself enters form. All six senses are like this.", "This is from 'existence,' like from what is intended. What is intended refers to the mind intending form, which becomes a sinful act. Having sin leads to the instruments of suffering.", "Having actions, sins, and suffering-dharma is like this. Having evil actions leads to receiving retribution. It is like a practitioner attaining the Way.", "From what is caused, this is called entering from 'this.' From what is caused, it is like the six senses leading to the six desires (form, sound, smell, taste, touch, dharma) from what the mind intends. 'Entry' is the entry of evil thoughts into the six senses.", "There is also entering from 'this,' like a king having income, all possessions belonging to him. It is also like this. 'Also like this' refers to further using a metaphor to repeat the explanation of the six senses. A king having income means that the lords of various counties each use what is produced locally, distinguishing them by their original names, and offering them as tribute to the king. The entry of the six senses is also like this.", "There are the Four Noble Truths (suffering, accumulation, cessation, path). The Truth of Suffering is called essential speech, and the body should also be mindful. The teacher said: The body is the root of all suffering. The suffering of the body is connected to the mind. The key lies in these two things, so it is called 'essential'.", "The Truth of Accumulation is called essential, and ignorance is also what the world loves. There are myriad aspects of birth and death, countless toils and hardships, but foolish people delight in them, which is called 'habit' (tendency). The origin of habit is ignorance and love. Therefore, they do not know that suffering is suffering.", "The Truth of Cessation is called essential, and wisdom is also liberation. Those who are enlightened see the four impermanences and extinguish ignorance and love. When ignorance and love are severed, then the bonds are untied. When the bonds are untied, one is liberated from the Three Realms. Seeing the path to Nirvana, calamities and blessings all disappear.", "The Truth of the Path is called essential, and cessation (samatha) is also contemplation (vipassana). When ignorance and love are extinguished, the mind becomes tranquil, and contemplation allows one to see emptiness. The Three Realms return to their original state of emptiness, which is called..." ] }

道。止與觀道要也。

亦有三十七品經法　三十七品者。度世之明法也。

四意止四意斷四神足五根五力七覺意賢者八種道𧗪是為三十七品經法過去佛亦有是現在佛亦有是未來佛亦有是辟支佛亦從是得度世道佛弟子亦從是是為度世無為道　師云。三十七品者。無上正真之明法也。佛先睹之以教知。士弟子承之而𧗪矣。慧印曰。三尊中佛為尊。獨能說七覺意為懈怠未現法。是三昧不可盡。佛以七覺凈定。獲無盡之明也。得一切愿。菩薩日已如凈誡者。不犯三十七品。根株是闿。士大士所作。以至無極慧。世尊緣一覺應儀。皆由之得道。可謂無上慧者。

四意止為何等或見比丘自身身身相觀行止外身身身相觀𧗪止內外身身身相觀行止　師云。自身己身也。外身彼人身也。內外身謂草木身也。己身人身草木身。皆非常有。𧗪家照然。止意著道故曰𧗪止。安般解曰。息從內出。息中具有四大。而心在中。謂之內身也。息由外來。四大亦爾。禪家以息為身。系意在息。無令身想矣。

盡意念以卻世間癡心不便　儘儘心也。用也。不便眾邪也。𧗪家盡心。教道力之大者。當用卻三界癡賊主。誤己心令不樂。三活之寶者也。一說云。癡𤻀卻道心。明心不便於𤻀。故曰不便也。

自痛痛痛相觀𧗪止　夫

【現代漢語翻譯】現代漢語譯本道。止與觀道要也。

亦有三十七品經法。三十七品者，是度世的明法。

四意止、四意斷、四神足、五根、五力、七覺意、賢者八種道，是為三十七品經法。過去佛也有這些，現在佛也有這些，未來佛也有這些，辟支佛也由此得度世之道，佛弟子也由此得度世之道，是為度世無為之道。師父說：三十七品，是無上正真的明法。佛先領悟它，用以教導，士人和弟子繼承它而修行。慧印說：三尊中佛為最尊，獨自能說七覺意，為懈怠未顯現之法。這三昧不可窮盡。佛以七覺凈定，獲得無盡的明。得到一切愿。菩薩如能像持守清凈戒律的人一樣，不違犯三十七品，其根基就會開啟。這是士大夫所為，以至於達到無極的智慧。世尊因一覺而應儀，都由此而得道。可謂無上慧者。

四意止為何等？或見比丘自身身身相觀行止，外身身身相觀行止，內外身身身相觀行止。師父說：自身，是自己的身。外身，是他人之身。內外身，是指草木之身。自己的身、他人的身、草木的身，都是非常的。修行者照見這些，止息意念，專注于道，所以說『觀止』。《安般解》說：息從內出，息中具有四大，而心在其中，這叫做內身。息由外來，四大也是如此。禪家以息為身，將意念繫於息上，不讓身體產生妄想。

盡意念以卻世間癡心不便。盡，是盡心，是用。不便，是眾邪。修行者盡心，是教導力量之大者，應當用來去除三界癡賊之主，迷惑自己的心，使之不快樂。這是三活之寶。一種說法是：癡心會阻礙道心，明心不利於癡心，所以說『不便』。

自痛痛痛相觀觀止。

【English Translation】 English version The Way. Stopping and contemplating the Way are essential.

There are also the Thirty-Seven Limbs of Enlightenment. The Thirty-Seven Limbs are the clear Dharma for crossing the world.

The Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path are the Thirty-Seven Limbs of Enlightenment. The Buddhas of the past also had these, the Buddhas of the present also have these, the Buddhas of the future also have these, the Pratyekabuddhas also attain liberation from the world through these, and the Buddha's disciples also attain liberation from the world through these. This is the unconditioned Way to cross the world. The teacher said: The Thirty-Seven Limbs are the supreme and truly clear Dharma. The Buddha first perceived them and used them to teach. Scholars and disciples inherit them and practice them. Huiyin said: Among the Three Jewels, the Buddha is the most venerable, uniquely able to speak of the Seven Factors of Enlightenment as the Dharma that has not yet manifested due to laziness. This Samadhi is inexhaustible. The Buddha attains endless clarity through the purity and concentration of the Seven Factors of Enlightenment. He obtains all wishes. If a Bodhisattva is like one who upholds pure precepts, not violating the Thirty-Seven Limbs, their roots will be opened. This is what great scholars do, leading to limitless wisdom. The World-Honored One responds to rituals with a single awakening, all of which are attained through this. He can be called the supreme wise one.

What are the Four Foundations of Mindfulness? It is when a Bhikkhu observes the body in the body, practicing cessation; observes the body in external bodies, practicing cessation; observes the body in internal and external bodies, practicing cessation. The teacher said: 'Own body' is one's own body. 'External body' is the body of others. 'Internal and external bodies' refer to the bodies of plants and trees. One's own body, the bodies of others, and the bodies of plants and trees are all impermanent. The practitioner illuminates these, stops thoughts, and focuses on the Way, therefore it is called 'contemplation and cessation'. The Anbanjie says: Breath comes from within, and the four elements are within the breath, and the mind is within it, this is called the internal body. Breath comes from without, and so do the four elements. The Chan practitioners take the breath as the body, tying the mind to the breath, not allowing the body to produce delusions.

Exhaust the mind to remove the foolish mind of the world, which is inconvenient. 'Exhaust' means to exhaust the mind, to use it. 'Inconvenient' means the many evils. The practitioner exhausts the mind, which is the greatest of the teaching powers, and should use it to remove the master of the foolish thieves of the three realms, who confuse one's own mind, making it unhappy. This is the treasure of the three lives. One explanation is: the foolish mind hinders the mind of the Way, and the clear mind is not conducive to the foolish mind, therefore it is called 'inconvenient'.

Observe the pain in pain, practicing cessation.

心喜曰癢。憂曰痛。𧗪家獲六慾即不喜。失之不戚。法鏡經曰。利衰譭譽。稱譏苦樂。不以傾動也。垢盡內凈。心寂苦空。故曰痛癢止也。

外痛痛痛相觀𧗪止內外痛痛　痛相觀𧗪止盡意念以卻世間癡心不便自意意意相觀𧗪止　想像也。意所存曰思。彷彿如睹其容之處前曰想。自觀己意。觀彼人意。又觀草木俱因四大為體。云爲之類。睹其非己有。心即無所復欲矣。偈曰。吾我人及與壽。亦不計有是形。意不念有與無。智慧者當遠離。斯所謂思想意止者也。

外意意意相觀𧗪止內外意意意相觀𧗪止盡意念以卻世間癡心不便自法法法相觀𧗪止外法法法觀𧗪止內外法法法相觀𧗪止盡意念以卻世間癡不便　法。十二因緣法也。心所想即如想成形。以法觀法其法一也。但以疾心造無量之想。而有無盡之身色痛癢。思想意止。生死意亦止。生死意止。識寂無往來想矣。安般曰。念因有分念盡無有。斯空不願無想。定向泥洹門也。慧印經曰。空無所著是為泥洹。斯生死法止者。

何等為從四意正斷或比丘有未生弊惡意法發方便令不生。勸意不捨方便𧗪　師云。四意止也。或若也。法。十二因緣生死法。勸邪根深廣懼其復生。當豫發道力進意。德守道無懈怠矣。

精進攝製意舍散惡意是為一斷意　謂𧗪家精

【現代漢語翻譯】現代漢語譯本：喜悅稱為癢，憂愁稱為痛。修行人如果獲得六慾，內心也不會歡喜；失去六慾，也不會悲慼。《法鏡經》說：『利益、衰敗、譭謗、稱讚、譏諷、苦難、快樂，都不足以使他動搖。』當污垢消除，內心清凈，心境寂靜，體悟到苦空的真諦，所以說痛癢就止息了。

外觀外在的痛，痛與痛相互觀察，修行人就止息了；內觀內在的痛，痛與痛相互觀察，內外兼顧，痛與痛相互觀察，修行人就止息了。竭盡意念來去除世間的愚癡之心，不要順從自己的心意。意念、意念、意念相互觀察，修行人就止息了。所謂『想』，就是想像。意念所存在的地方稱為『思』。彷彿看到容貌的地方稱為『想』。自己觀察自己的意念，觀察他人的意念，又觀察草木，都因為四大（地、水、火、風）為體。雲彩之類的東西，看到它們並非自己所有，內心就沒有什麼可貪求的了。偈語說：『我、人以及壽命，也不認為有這個形體。意念不執著于有和無，有智慧的人應當遠離這些。』這就是所謂的思想意止。

外觀外在的意，意、意、意相互觀察，修行人就止息了；內觀內在的意，意、意、意相互觀察，內外兼顧，意、意、意相互觀察，修行人就止息了。竭盡意念來去除世間的愚癡之心，不要順從自己的想法。外觀外在的法，法、法、法相互觀察，修行人就止息了；內觀內在的法，法、法、法相互觀察，內外兼顧，法、法、法相互觀察，修行人就止息了。竭盡意念來去除世間的愚癡，不要順從自己的想法。法（Dharma），指十二因緣法。心所想的就像想成形一樣。以法觀法，其法是一樣的。只是因為快速的心念造就了無量的想法，才有了無盡的身色、痛癢、思想意止。生死之意也就止息了。生死之意止息了，意識也就寂靜，沒有往來之想了。《安般經》說：『念因緣而有，念盡則無有。』這就是空、不願、無想，是通向涅槃（Nirvana）之門。《慧印經》說：『空無所執著，這就是涅槃。』這就是生死法止息。

什麼是從四意正斷呢？或者比丘（Bhikkhu）對於未生的惡弊意法，發起方便令其不生；勸勉自己的意念，不捨棄方便。師父說，這就是四意止。或者，是說如果這樣。法（Dharma），指十二因緣生死法。勸勉，因為邪根深廣，害怕它再次產生，應當預先發起道力，精進意念，以德行守護正道，不懈怠。

精進地攝取、控制意念，捨棄散亂的惡意，這就是一斷意。意思是修行人精進。

【English Translation】 English version: Joy is called 'itch'. Sorrow is called 'pain'. If a practitioner obtains the six desires, their heart will not rejoice; if they lose them, they will not grieve. The Dharma Mirror Sutra says: 'Gain, loss, defamation, praise, ridicule, suffering, and joy should not move him.' When defilements are exhausted and the inner self is pure, the mind is tranquil and realizes the emptiness of suffering, hence it is said that pain ceases.

Observing external pain, pain observing pain, the practitioner ceases; observing internal pain, pain observing pain, observing both internally and externally, pain observing pain, the practitioner ceases. Exhausting intention to remove worldly foolishness, not complying with one's own intention. Intention, intention, intention observing each other, the practitioner ceases. 'Thought' is imagination. Where intention resides is called 'reflection'. Where one seems to see a form is called 'thought'. Observing one's own intention, observing others' intentions, and also observing grass and trees, all are based on the four great elements (earth, water, fire, and wind). Seeing that things like clouds are not one's own, the mind has nothing to desire. A verse says: 'Self, person, and lifespan, also do not consider having this form. Intention does not dwell on existence or non-existence; the wise should stay away from these.' This is what is called the cessation of thought and intention.

Observing external intention, intention, intention, intention observing each other, the practitioner ceases; observing internal intention, intention, intention, intention observing each other, observing both internally and externally, intention, intention, intention observing each other, the practitioner ceases. Exhausting intention to remove worldly foolishness, not complying with one's own thoughts. Observing external Dharma (law), Dharma, Dharma, Dharma observing each other, the practitioner ceases; observing internal Dharma, Dharma, Dharma, Dharma observing each other, observing both internally and externally, Dharma, Dharma, Dharma observing each other, the practitioner ceases. Exhausting intention to remove worldly foolishness, not complying with one's own thoughts. Dharma refers to the twelve links of dependent origination. What the mind thinks is like thought taking form. Observing Dharma with Dharma, the Dharma is the same. It is only because of rapid thoughts creating countless ideas that there are endless bodies, sensations, thoughts, and the cessation of intention. The intention of birth and death also ceases. When the intention of birth and death ceases, consciousness is tranquil, without coming or going. The Anban Sutra says: 'Thought arises from conditions; when thought ceases, there is nothing.' This is emptiness, non-desire, and non-thought, the gate to Nirvana. The Wisdom Seal Sutra says: 'Emptiness without attachment is Nirvana.' This is the cessation of the Dharma of birth and death.

What is the correct severance from the four intentions? Or a Bhikkhu (monk) generates skillful means to prevent unwholesome and evil intentions from arising; exhorting his own intention, not abandoning skillful means. The teacher says that this is the four intentions. Or, it means if it is like this. Dharma refers to the twelve links of dependent origination, the Dharma of birth and death. Exhorting, because the roots of evil are deep and wide, fearing that they will arise again, one should proactively generate the power of the Dao (path), advance intention, and guard the Dao with virtue, without懈怠(negligence).

Diligently gathering and controlling intention, abandoning scattered evil intentions, this is one severance of intention. It means the practitioner is diligent.

其心進其志。攝製六情舍眾欲。散諸惡念進就根力。已生弊惡意發清凈法欲斷勸意求方便𧗪精進攝製意舍散惡意是為二斷意　清凈法謂止觀也。制止邪念斷諸欲根。觀四非常。謂之凈法。

未生清凈法勸意發方便令生𧗪精進攝製意舍散惡意是為三斷意已生清凈法令止不忘令不減　止制止。凈𧗪情無忘之。勿令𧗪減也。

令𧗪不啻令𧗪足　啻多也。足滿也。當進德𧗪就無盡之意。令道滿足也。

發方便𧗪精進攝製意舍散惡意是為四意正斷何等為四神足或有比丘為欲定斷生死隨𧗪增神足　師云。欲得定意以斷生死栽。隨𧗪而進。增益道志。以成神足也。

惡生死猗　猗。猗十二因緣輪轉無寧。𧗪家惡厭之。

卻欲猗盡猗　欲六慾也。

從不便意生遣離去　十二因緣諸惡行之原矣。非便己者也。𧗪家當疾遣之去。無令為己累。故曰遣也。

是為一神足精進定　師云。定定在進取深𧗪也。

斷生死隨𧗪增神足惡生死猗卻欲猗盡猗從不便意生遣離去是為二神足意定斷生死　師云。嫉恚疑滅。意即寂定。謂之意定。

隨𧗪增神足惡生死猗卻欲猗盡猗從不便意生遣離去是為三神足戒定斷生死隨𧗪增神足惡生死猗卻欲猗盡猗從不便意生遣離去是為四神足四意止四意斷四神足為

【現代漢語翻譯】現代漢語譯本其心精進，其志堅定。收攝和控制六根，捨棄各種慾望。消除各種邪惡的念頭，努力達到根、力（五根五力）。對於已經產生的壞的、惡的念頭，要生起清凈的法欲，斷除它；勸勉自己，尋求方便，努力精進，收攝和控制意念，捨棄散亂和惡的念頭，這就是所謂的二斷意。清凈的法，指的是止和觀。制止邪念，斷除各種慾望的根源，觀察四種非常（苦、空、無常、無我），就叫做凈法。對於尚未產生的清凈的法，勸勉自己發起，尋求方便使它產生，努力精進，收攝和控制意念，捨棄散亂和惡的念頭，這就是所謂的三斷意。對於已經產生的清凈的法，要使它止住而不忘失，使它不減少。止，是制止。清凈，是使情慾不忘失，不要讓它減少。使它不只是這樣，使它充足。啻，是多。足，是滿。應當增長德行，達到沒有窮盡的意境，使道業圓滿。發起方便，努力精進，收攝和控制意念，捨棄散亂和惡的念頭，這就是所謂的四意正斷。什麼是四神足呢？或者有比丘爲了得到禪定，斷除生死，隨著意願而增長神足。師父說：想要得到禪定，以斷除生死的根本，就要隨著意願而精進，增益道業的志向，以成就神足。厭惡生死，依附（十二因緣）。猗，是依附十二因緣，輪轉不停，沒有安寧。修行人厭惡它。捨棄慾望，斷盡依附。欲，是六慾。從不適意的意念生起，遣除離開。十二因緣是各種惡行的根源啊，對於自己是不利的。修行人應當迅速遣除它離開，不要讓它成為自己的累贅，所以說遣除。這就是一神足，精進禪定。師父說：禪定在於精進，深入修行。斷除生死，隨著意願增長神足，厭惡生死，捨棄慾望，斷盡依附，從不適意的意念生起，遣除離開，這就是二神足，意念禪定。師父說：嫉妒、嗔恚、疑惑滅除，意念就寂靜安定，這就叫做意定。隨著意願增長神足，厭惡生死，捨棄慾望，斷盡依附，從不適意的意念生起，遣除離開，這就是三神足，戒律禪定。斷除生死，隨著意願增長神足，厭惡生死，捨棄慾望，斷盡依附，從不適意的意念生起，遣除離開，這就是四神足。四意止、四意斷、四神足，是爲了...

【English Translation】 English version His heart advances, his will is firm. Gather and control the six senses, abandon all desires. Disperse all evil thoughts, and strive to attain the roots and powers (five roots and five powers). For bad and evil thoughts that have already arisen, generate pure Dharma desire to cut them off; exhort yourself, seek expedient means, strive diligently, gather and control the mind, and abandon scattered and evil thoughts. This is what is called the two intentions of severance. Pure Dharma refers to cessation (止, zhǐ) and contemplation (觀, guān). Restrain evil thoughts, cut off the roots of all desires, and contemplate the four characteristics of impermanence (苦, kǔ - suffering; 空, kōng - emptiness; 無常, wúcháng - impermanence; 無我, wúwǒ - non-self), which is called pure Dharma. For pure Dharma that has not yet arisen, exhort yourself to generate it, seek expedient means to bring it forth, strive diligently, gather and control the mind, and abandon scattered and evil thoughts. This is what is called the three intentions of severance. For pure Dharma that has already arisen, keep it from ceasing and forgetting, and prevent it from diminishing. Cessation is restraint. Purity is to prevent desires from being forgotten and not allowing them to diminish. Make it not just so, but make it sufficient. 'Chi' (啻) means much. 'Zu' (足) means full. One should increase virtue and attain the state of endlessness, so that the path is fulfilled. Generate expedient means, strive diligently, gather and control the mind, and abandon scattered and evil thoughts. This is what is called the four right efforts. What are the four bases of supernatural power (四神足, sì shénzú)? Perhaps a Bhikshu, in order to attain Samadhi (禪定, chándìng) and cut off birth and death, increases his supernatural power according to his will. The master said: If you want to attain Samadhi in order to cut off the root of birth and death, you must strive according to your will and increase your aspiration for the path in order to achieve supernatural power. Detest birth and death, rely on (the twelve links of dependent origination). 'Yi' (猗) is relying on the twelve links of dependent origination, revolving endlessly without peace. The practitioner detests it. Abandon desires, and completely cut off reliance. 'Yu' (欲) is the six desires (六慾, liù yù). From unpleasant thoughts arising, send them away. The twelve links of dependent origination are the source of all evil deeds. They are not beneficial to oneself. The practitioner should quickly send them away and not let them become a burden, so it is called sending away. This is the first base of supernatural power, diligent Samadhi. The master said: Samadhi lies in diligence, in deep cultivation. Cut off birth and death, increase supernatural power according to your will, detest birth and death, abandon desires, completely cut off reliance, from unpleasant thoughts arising, send them away. This is the second base of supernatural power, mental Samadhi. The master said: When jealousy, anger, and doubt are extinguished, the mind becomes tranquil and stable, which is called mental Samadhi. Increase supernatural power according to your will, detest birth and death, abandon desires, completely cut off reliance, from unpleasant thoughts arising, send them away. This is the third base of supernatural power, precepts and Samadhi. Cut off birth and death, increase supernatural power according to your will, detest birth and death, abandon desires, completely cut off reliance, from unpleasant thoughts arising, send them away. This is the fourth base of supernatural power. The four right efforts, the four intentions of severance, and the four bases of supernatural power are for...

已說具　師云。內𤻀盡凈明盛。眼能洞視無極之表。耳能徹聽。身能飛行。變化萬端。心明往古來今。已及眾生心念口言。身諸所更。無微不察。佛緣一覺應儀四神已足。不師受故曰神足矣。

何等為五根信根精進根念根定根慧根是名為五根　師云。樹非根不生。道非信不成。為道德之根。信根立道乃成。故信為首。精進在𧗪勤存身若絕邪𤻀念。習志於凈定。觀四非常入三活門。慧印曰。是尊慧入慧門慧門所謂三活門者。

彼根應何義根為根義屬為根義　根道根。屬屬道也。葉枝節華實。五事雖殊。俱屬於根。信精進念定慧五德。皆屬於道故曰屬。

可喜為根義不為同事為根義　可。可根立也。喜悅也。不同事別流也。𧗪家獲道五根。喜以殖德。與俗相背。終始別流喜而自可。故曰可喜根也。

是名為根義何等為五力信力精進力念力定力慧力是名為五力彼力應何義無有能得壞為力義　師云。夫已得四意止者。五根即立。五根立道力即成。天女玉色不能亂其目。名樂妓聲不能災其耳。眾香上甘魔王之尊。飛行皇帝之榮。六情不為迷。志如虛空。莫能動者謂之力。

有所益為力義　道𧗪曰降。德潤群生謂之益矣。

有膽為力義　魔兵億八千萬。不能動菩薩一毛。道力隆赫。魔王降伏

【現代漢語翻譯】現代漢語譯本『已說具』，師父說：『內心塵垢完全清除，清凈光明達到極盛，眼睛能夠洞察無邊無際的遠方，耳朵能夠完全聽清一切聲音，身體能夠飛行，變化無窮，心思明瞭過去、現在和未來，以及所有眾生的心念、口頭言語和身體所經歷的一切，沒有絲毫遺漏。佛的因緣、覺悟的儀態、四種神通已經完備，不需再從師處學習，所以稱為神足。』

『什麼是五根？信根、精進根、念根、定根、慧根，這稱為五根。』師父說：『樹木沒有根不能生長，修道沒有信心不能成功。五根是道德的根本，樹立信根，道才能成就，所以信心為首要。精進在於勤奮地保持身心清凈，斷絕邪念。專心致志于清凈禪定，觀察世間萬物的四種無常變化，進入三解脫門。』慧印說：『這是尊貴的智慧，進入智慧之門，智慧之門就是所說的三解脫門。』

『這些根應該對應什麼含義？根的含義是作為根本嗎？』根是道的根本，『屬』是歸屬的意思，也屬於道。樹葉、樹枝、樹節、花朵、果實，這五種事物雖然不同，但都歸屬於根。信、精進、念、定、慧這五種德行，都歸屬於道，所以說是『屬』。

『可喜是根的含義嗎？不是與世俗相同為根的含義嗎？』『可』，是說根已經確立。喜悅，是與世俗不同的表現。修行者在家獲得五根，通過喜悅來培養德行，與世俗背道而馳，最終走向不同的道路，因喜悅而感到自得，所以說是『可喜根』。

『這稱為根的含義。什麼是五力？信力、精進力、念力、定力、慧力，這稱為五力。這些力應該對應什麼含義？沒有什麼是能夠摧毀的，這稱為力的含義。』師父說：『已經獲得四意止（catasso appamaññā）的人，五根就能確立。五根確立，道力就能成就。天女的美色不能擾亂他的眼睛，美妙的歌妓聲音不能迷惑他的耳朵，各種香氣和上等的美味，魔王的尊貴，飛行皇帝的榮耀，這六種情慾都不能使他迷惑，意志如同虛空一般，沒有什麼能夠動搖他，這就稱為力。』

『有所助益是力的含義嗎？』修道者說，道能夠降伏煩惱，德行滋潤眾生，這就稱為助益。

『有膽量是力的含義嗎？』魔兵億萬，也不能動搖菩薩的一根毫毛。道力強大顯赫，魔王也會降伏。

【English Translation】 English version 『Having spoken completely,』 the master said, 『The inner defilements are completely cleared away, and purity and brightness reach their peak. The eyes can penetrate and see the boundless realms, the ears can completely hear all sounds, the body can fly, with endless transformations, and the mind clearly understands the past, present, and future, as well as the thoughts, words, and deeds of all sentient beings, without the slightest omission. The conditions for Buddhahood, the demeanor of enlightenment, and the four supernatural powers are already complete, so there is no need to learn from a teacher, hence it is called divine power (abhijñā).』

『What are the five roots (pañca indriyāni)? The root of faith (saddhā indriya), the root of vigor (viriya indriya), the root of mindfulness (sati indriya), the root of concentration (samādhi indriya), and the root of wisdom (paññā indriya). These are called the five roots.』 The master said, 『A tree cannot grow without roots, and the path cannot be achieved without faith. The five roots are the foundation of morality. Establishing the root of faith allows the path to be achieved, so faith is the most important. Vigor lies in diligently maintaining purity of body and mind, cutting off evil thoughts. Focus the mind on pure meditation, observe the four impermanent aspects of all things, and enter the three doors of liberation (vimoksha).』 Huìyìn said, 『This is noble wisdom, entering the door of wisdom, which is the so-called three doors of liberation.』

『What meanings should these roots correspond to? Does the meaning of root mean being fundamental?』 The root is the root of the path, and 『belonging』 (saṃbandha) means belonging to the path. Leaves, branches, nodes, flowers, and fruits, although these five things are different, they all belong to the root. Faith, vigor, mindfulness, concentration, and wisdom, these five virtues all belong to the path, so it is said to 『belong.』

『Is joy the meaning of root? Is it not being the same as the mundane that is the meaning of root?』『Can』 (śakya), means that the root has been established. Joy is a manifestation of being different from the mundane. A practitioner who attains the five roots at home cultivates virtue through joy, goes against the mundane, and ultimately takes a different path, feeling content with joy, so it is called the 『joyful root.』

『This is called the meaning of root. What are the five powers (pañca balāni)? The power of faith (saddhā bala), the power of vigor (viriya bala), the power of mindfulness (sati bala), the power of concentration (samādhi bala), and the power of wisdom (paññā bala). These are called the five powers. What meanings should these powers correspond to? There is nothing that can be destroyed, this is called the meaning of power.』 The master said, 『One who has already attained the four foundations of mindfulness (catasso appamaññā), the five roots can be established. When the five roots are established, the power of the path can be achieved. The beauty of heavenly maidens cannot disturb his eyes, the beautiful voices of singing girls cannot confuse his ears, various fragrances and superior delicacies, the nobility of the demon king (māra), the glory of a flying emperor, these six desires cannot delude him, his will is like empty space, nothing can shake him, this is called power.』

『Is being beneficial the meaning of power?』 A practitioner says that the path can subdue afflictions, and virtue nourishes sentient beings, this is called benefit.

『Is having courage the meaning of power?』 Billions of demon soldiers cannot move even a single hair of a Bodhisattva. The power of the path is strong and illustrious, and the demon king will also be subdued.

。謂之膽。

能得依為力義　依依空𧗪四。淵不能沒。由依船度海。

是名為力義有七覺意何等為七覺意一念覺意　師云。覺覺善惡也。惡念生即滅之。道念生即攝持。謂之念覺意矣。

二法分別觀覺意　法善惡法。觀寂諦觀分別真偽。擇取凈法。可以免三界者矣。安般曰。擇法覺意。

三精進覺意四愛可覺意　愚者愛六邪。可之以為寶。上明十二神照其必為𥛔。轉心以受道。可三法之高𧗪。十[山/(支*力)]法雲。以直𧗪消邪𧗪。斯義如之也。

五猗覺意　智士常以意猗四意止。色痛想𧗪四陰起即覺滅之。謂之猗覺意矣。

六定覺意　得止斷神足根力意即寂定。在其所志分別除𤻀守道凈𧗪究意。高德進心取道。雷震之向不能聞其耳。故曰定矣。

七護覺意　意危難護。其妙難制。若𧗪在欲慎將護之。使其出欲。在色在無色。護之亦然。故曰護覺意。

是名為七覺意有得道者八種道𧗪何等為八一直見　見三界非直。皆為幻化。唯道有常。進意取之。故曰直見也。

二直𧗪　非三尊凈𧗪。終而不𧗪也。

三直語　非佛教。不言之矣。

四直治　以無慾為治矣。

五直利　以道凈𧗪為利。

六直方便　諸佛以三十七品。為度世之方

【現代漢語翻譯】現代漢語譯本：被稱為膽量。

能夠依靠它作為力量的意義，依靠空虛來度過四種苦難。深淵無法淹沒。就像依靠船隻渡過大海一樣。

這被稱為力量的意義。有七種覺悟的意念，什麼是七種覺悟的意念？一是念覺意（Sati-sambojjhanga）。師父說：覺察善惡。惡念產生就立即滅除它。道念產生就攝取保持它。這被稱爲念覺意了。

二是法分別觀覺意（Dhamma-vicaya-sambojjhanga）。法是善惡之法。觀察寂靜的真諦，觀察分辨真偽。選擇採取清凈的法，可以免除三界之苦。安般經上說：擇法覺意。

三是精進覺意（Viriya-sambojjhanga），四是愛可覺意。愚笨的人喜愛六種邪惡，認為它們是寶貝。上面說明十二位神靈照耀，必定會成為障礙。轉變心意來接受道，認可三種法的高尚之處。十[山/(支*力)]法說：用正直來消除邪惡。這個意義就像這樣。

五是猗覺意（Passaddhi-sambojjhanga）。有智慧的人常常用意念依靠四意止（Satipatthana）。色、痛、想、行四陰產生就覺察並滅除它。這被稱為猗覺意了。

六是定覺意（Samadhi-sambojjhanga）。得到止息，斷除神足、根、力、意，就寂靜安定。在所志向的地方，分辨除去污垢，守護道的清凈，窮究其意。高尚的品德，進取的心，獲取道。雷霆的震響也不能被他的耳朵聽到。所以說安定。

七是護覺意（Upekkha-sambojjhanga）。意念是危險難以守護的，它的微妙難以控制。如果沉溺在慾望中，謹慎地將它守護，使它脫離慾望。在色界，在無色界，守護它也是這樣。所以說護覺意。

這被稱為七覺意。有得到道的人有八種道的品行，什麼是八種？一是直見（Samma ditthi）。看見三界不是真實的，都是幻化。只有道是永恒的。進取心意來獲取它。所以說直見。

二是直念（Samma-sankappa）。不是三尊的清凈意念，最終也不會停止。

三是直語（Samma-vaca）。不是佛教的，就不說。

四是直治（Samma-kammanta）。以無慾作為治理。

五是直利（Samma-ajiva）。以道的清凈意念作為利益。

六是直方便（Samma-vayama）。諸佛以三十七道品，作為度化世人的方法。

【English Translation】 English version: It is called courage.

Being able to rely on it as the meaning of strength, relying on emptiness to pass through the four sufferings. The abyss cannot submerge. Just like relying on a boat to cross the sea.

This is called the meaning of strength. There are seven factors of enlightenment, what are the seven factors of enlightenment? First is mindfulness (Sati-sambojjhanga). The master said: Be aware of good and evil. Evil thoughts arise and are immediately extinguished. Righteous thoughts arise and are maintained. This is called mindfulness.

Second is investigation of phenomena (Dhamma-vicaya-sambojjhanga). Phenomena are good and evil phenomena. Observe the tranquility of truth, observe and distinguish between truth and falsehood. Choose and adopt pure phenomena, which can avoid the suffering of the three realms. The Anapanasati Sutra says: Investigation of phenomena.

Third is energy (Viriya-sambojjhanga), fourth is joy (Piti-sambojjhanga). Foolish people love the six evils, considering them treasures. The above explains that the twelve gods illuminate, and they will surely become obstacles. Transform the mind to receive the Tao, and recognize the nobility of the three dharmas. The ten [山/(支*力)] dharmas say: Use uprightness to eliminate evil. The meaning is like this.

Fifth is tranquility (Passaddhi-sambojjhanga). Wise people often use their minds to rely on the four foundations of mindfulness (Satipatthana). When the four aggregates of form, feeling, perception, and mental formations arise, they are aware of and extinguish them. This is called tranquility.

Sixth is concentration (Samadhi-sambojjhanga). Obtaining cessation, cutting off the psychic powers, roots, powers, and mind, one becomes tranquil and stable. In the place of one's aspirations, distinguish and remove defilements, guard the purity of the Tao, and thoroughly investigate its meaning. Noble virtue, an enterprising mind, obtaining the Tao. The sound of thunder cannot be heard by his ears. Therefore, it is called concentration.

Seventh is equanimity (Upekkha-sambojjhanga). The mind is dangerous and difficult to guard, and its subtlety is difficult to control. If one is addicted to desire, carefully guard it and make it escape from desire. In the realm of form, in the realm of formlessness, guarding it is also like this. Therefore, it is called equanimity.

These are called the seven factors of enlightenment. Those who have attained the Tao have eight qualities of the path, what are the eight? First is right view (Samma ditthi). Seeing that the three realms are not real, but are all illusions. Only the Tao is eternal. Advance the mind to obtain it. Therefore, it is called right view.

Second is right thought (Samma-sankappa). If it is not the pure thought of the Three Jewels, it will not stop in the end.

Third is right speech (Samma-vaca). If it is not Buddhist, do not speak of it.

Fourth is right action (Samma-kammanta). Take desirelessness as governance.

Fifth is right livelihood (Samma-ajiva). Take the pure thought of the Tao as benefit.

Sixth is right effort (Samma-vayama). All Buddhas use the thirty-seven factors of enlightenment as a method to save the world.

便。

七直意　意遠三界。直出十二門。不復邪傾。謂之直意也。

八直定是名為八道𧗪　定定在三十七品及三活。斯四十品者。佛之尊寶也。屯真經曰。心入泥洹從本。本寂而復寂。是則為寶。又曰。心合三十七品。用度諸苦。是則為寶。夫寶世事之謂。

八種道𧗪為墮合三種一戒種二定種三慧種　三十七品。總為八道𧗪。合為戒定慧。戒凈度欲界。定凈度色界。慧凈度無色界。于戒定慧有愿想。謂之垢也。受三界欲色識。無出斯矣。

彼所直語直業直治是名為戒種彼所直方便直念直定是名為定種彼所直見直𧗪是名為慧種皆從是教誡令不啻教誡令不啻教意令不啻慧教誡　不啻多也。𧗪家由累劫持戒。積𧗪不虧。故令戒多也。修禪累久故令意𧗪。過四禪深入諸定。學于諸佛解慧無量。雖然。無以為足矣。當進其戒定慧至於得道。故曰不啻。

彼戒種比丘為拔瞋恚亦𦼇本為散瞋恚結　散牽也。以恕己四等拔瞋恚毒。散諸怨解眾結。興慈悲喜護。普濟群生也。

為合恚瘡　恚毒興。而身命危。謂之瘡矣。恚滅瘡合矣。

為識苦痛為度欲界　苦身也。身生老病死其痛難。云𧗪家照之。厭身苦斷欲滅恚。度欲界也。

彼定種比丘為拔慳𦼇本為散欲結為合欲瘡為知樂痛為度色

界　定止也。獲六情所欲謂之樂。失之即𤺙。謂之痛。當以戒求道。而默存天樂。夫福禍之原。樂苦之門。𧗪寂照遠。知后必苦。拔六慾之慳。滅色身之想。定在四止。不受彼樂。謂之度色矣。

彼慧種比丘為拔癡𦼇本為散癡結為合憍慢瘡為知不樂不苦痛為得度無有色界是為三種　不苦不樂。謂意未念善。又未在𦼇。中間瞢瞢后受𤺙身。此身更苦。斯為痛矣。𧗪家意在空。不能空空。不色天樂空。心結在之。世有佛如恒沙。而已不能受間。福盡入三𦼇道更諸苦𤺙。斯為痛矣。慧者以非常苦空非身。眼觀視三界。無針鼻之土。可免死不受苦者。即念空滅愿。就凈無想入三活門。慧印曰。空無所著是為泥洹也。

比丘止為拔三𦼇本散三𦼇使合四瘡知三痛度三界　三𦼇三毒也。四瘡者。一欲瘡。二見結瘡。三戒愿瘡。四身結𧗪瘡。心為三毒因。受彼四瘡。其使難察故云使矣。三痛三界也。識神受𤺙因流無際。𧗪者當三毒積德莫休。趣至泥曰為限矣。明度經曰若內菩薩使入深法。當𧗪空無想無愿無識無生滅。泥洹為限也。

何等為十二種　十二種因緣也。分為三部𧗪。上四事屬過去。中四事屬當來也。

從求如求等生　從從癡也。如如其所求。等俱也。謂識捨本凈。從未𤻀。即如其所求。十二因緣次

【現代漢語翻譯】現代漢語譯本：『界』（jie）：是限定的意思。獲得六種感官所渴望的事物，就叫做快樂。失去它，就感到難過，叫做痛苦。應當用戒律來尋求真理，並在心中默默地體會天上的快樂。快樂和痛苦是福禍的根源，要遠離寂靜，才能預見到未來的痛苦。拔除六慾的吝嗇，滅除對色身的執著，心定在四種止境上，不接受那些快樂，就叫做脫離色界了。

那位擁有智慧的種姓比丘，爲了拔除愚癡的根本，爲了驅散愚癡的束縛，爲了縫合驕慢的瘡疤，爲了認識到不樂不苦的痛苦，爲了獲得解脫而不再有**，這就是三種不苦不樂的狀態。所謂不苦不樂，是指心意還沒有想到善，又沒有陷入束縛，中間昏昏沉沉，之後會遭受痛苦。這個身體會更加痛苦。這就是痛苦啊。如果出家人的心意在於空，卻不能真正空掉，不以色界天上的快樂為空，心結就在那裡。世間有如恒河沙數般的佛，自己卻不能從中受益。福報耗盡，進入三惡道，遭受各種痛苦。這就是痛苦啊。有智慧的人認為一切都是無常、苦、空、無我的。用眼睛觀察三界，沒有一丁點地方可以免於死亡和痛苦。於是就想到空、滅、無愿，進入三解脫門。慧印說：『空無所執著，這就是涅槃。』

比丘的止境是爲了拔除三惡道的根本，驅散三惡道的驅使，縫合四種瘡疤，認識到三種痛苦，脫離三界。三惡道就是三毒（貪嗔癡）。四種瘡疤是：一、慾望的瘡疤；二、見解束縛的瘡疤；三、戒律願望的瘡疤；四、身體束縛的瘡疤。心是三毒的根源，承受著四種瘡疤。這些驅使難以察覺，所以叫做『使』。三種痛苦就是三界（欲界、色界、無色界）。識神承受痛苦，因果循環沒有盡頭。出家人應當積累功德，不要停止，以達到涅槃為目標。明度經上說，如果內在的菩薩想要進入深奧的佛法，應當以空、無想、無愿、無識、無生滅，以涅槃為目標。

什麼是十二種？十二種是因緣。分為三個部分。前面的四件事屬於過去，中間的四件事屬於未來。

從求如求等生：從，是從愚癡開始。如，是如其所求。等，是共同。意思是說，識神捨棄了本來的清凈，從未開始，就如其所求，十二因緣依次發生。

【English Translation】 English version: 'Jie' (界): means limitation. Obtaining what the six senses desire is called happiness. Losing it brings sadness, which is called pain. One should seek the truth through precepts and silently experience heavenly bliss in the heart. Happiness and pain are the source of fortune and misfortune. One must stay away from silence to foresee future suffering. Uproot the stinginess of the six desires, extinguish the attachment to the physical body, and fix the mind on the four states of cessation. Not accepting those pleasures is called liberation from the realm of form.

That wise Bhikkhu (monk) of good lineage, in order to eradicate the root of ignorance (癡 chi), to dispel the bonds of ignorance, to heal the wounds of arrogance, to recognize the pain of neither pleasure nor pain, and to attain liberation without further **, this is the state of neither pleasure nor pain. The so-called neither pleasure nor pain refers to the state where the mind has not yet thought of good, nor has it fallen into bondage, remaining in a daze in between, and will later suffer pain. This body will suffer even more. This is pain. If a renunciant's mind is set on emptiness (空 kong), but cannot truly empty itself, and does not regard the pleasure of the Form Realm heavens as empty, the knot of the heart remains there. There are Buddhas (佛 fo) in the world as numerous as the sands of the Ganges, but one cannot benefit from them. When blessings are exhausted, one enters the three evil paths (三惡道 san e dao), enduring various sufferings. This is pain. The wise see everything as impermanent, suffering, empty, and selfless. Observing the three realms (三界 san jie) with their eyes, there is not a single place that can escape death and suffering. Thus, they contemplate emptiness, cessation, and non-desire, entering the three doors of liberation. The Seal of Wisdom says: 'Emptiness without attachment, this is Nirvana (泥洹 ni huan).'

The Bhikkhu's cessation is for eradicating the root of the three evil paths, dispelling the driving forces of the three evil paths, healing the four wounds, recognizing the three pains, and escaping the three realms. The three evil paths are the three poisons (三毒 san du): greed, anger, and delusion. The four wounds are: first, the wound of desire; second, the wound of clinging to views; third, the wound of vows and precepts; fourth, the wound of attachment to the body. The mind is the root of the three poisons, bearing the four wounds. These driving forces are difficult to detect, hence they are called 'forces'. The three pains are the three realms. The consciousness (識神 shi shen) endures suffering, and the cycle of cause and effect is endless. Renunciants should accumulate merit without ceasing, aiming to reach Nirvana. The Sutra of Clear Crossing says that if an inner Bodhisattva (菩薩 pu sa) wishes to enter profound Dharma (佛法 fo fa), they should aim for emptiness, non-thought, non-desire, non-consciousness, non-birth, and non-death, with Nirvana as the goal.

What are the twelve kinds? The twelve kinds are the twelve links of dependent origination (十二因緣 shi er yin yuan). They are divided into three parts. The first four matters belong to the past, and the middle four matters belong to the future.

From seeking, like seeking, equally arising: 'From' means from ignorance. 'Like' means as one seeks. 'Equally' means together. It means that the consciousness abandons its original purity, and from the beginning, as it seeks, the twelve links of dependent origination occur in sequence.

第同時俱生也。故曰等生也。

從癡因緣令有𧗪　癡冥也。𧗪也謂群生識神沒在癡冥。由盲者不明安危。去福就禍。識神本癡。樂身苦。不知親為己尊。而欲意向之。遂依受身。中心經曰。本從癡中來。今為人復癡。斯之謂矣。

從𧗪令有識　識知也。魂靈受身。即知好惡。而有憎愛之心也。

從識令有名字　字色也。痛想𧗪識名也。地水火風可見。謂之色矣。

從名字令有六入　由五陰受身。令六情生。而有六邪入。

從六入令有致　六情備。即致色聲香味細滑眾念。了本曰。更樂眼更色心樂之。謂之更樂矣。

從致令有痛癢從痛癢令有愛　老至身病。命終毒痛。癡心戀愛。言之哽噎。謂之愛也。

從愛令有受　以愛之故。五陰盛猛。受後生栽。其為無量。

從受令後有　由受盛陰。令有後身。殃禍輪轉。纏綿不絕。

從有令有生　已有盛陰。識神因親。受身更生。

從生令有老死憂悲苦不可心致𤺙如是具足苦種為致習　四大萎枯曰老。命盡神遷曰死。內熱心痛曰憂。存之噓唏曰悲。荷負重禍曰苦。若斯眾事心所不可。不樂而自來求離。而不勉。心滿內結曰𤺙。識為種生十二因緣。令苦備足。而不以苦者。以其說習之久矣。生死以苦習為本。道以盡

【現代漢語翻譯】現代漢語譯本：『第同時俱生也。故曰等生也。』意思是說，這些（因緣）是同時產生的，所以叫做『等生』。

『從癡因緣令有𧗪（癡冥也）。𧗪（癡冥也）也謂群生識神沒在癡冥。由盲者不明安危。去福就禍。識神本癡。樂身苦。不知親為己尊。而欲意向之。遂依受身。中心經曰。本從癡中來。今為人復癡。斯之謂矣。』因為愚癡的因緣，所以產生了『𧗪』（癡冥）。『𧗪』（癡冥）指的是眾生的意識和精神沉沒在愚癡和黑暗之中。就像盲人一樣，不明白什麼是安全，什麼是危險，捨棄幸福而走向災禍。意識和精神原本就是愚癡的，以身體的痛苦為樂，不知道父母是自己最應該尊敬的人，卻想要違揹他們的意願，於是就依附於身體而受生。《中心經》說：『本來是從愚癡中來的，現在做人又繼續愚癡。』說的就是這個道理。

『從𧗪（癡冥也）令有識（知也）。魂靈受身。即知好惡。而有憎愛之心也。』因為『𧗪』（癡冥），所以產生了『識』（知）。靈魂接受身體之後，就知道了什麼是好，什麼是壞，從而產生了憎恨和喜愛的心理。

『從識令有名字。字色也。痛想𧗪（癡冥也）識名也。地水火風可見。謂之色矣。』因為『識』，所以產生了『名字』。『名字』指的是色。痛苦、思想、『𧗪』（癡冥）、識，這些都叫做『名』。地、水、火、風是可以看見的，這些叫做『色』。

『從名字令有六入。由五陰受身。令六情生。而有六邪入。』因為『名字』，所以產生了『六入』。由於五陰接受了身體，所以產生了六情，從而有了六種邪惡的入侵。

『從六入令有致。六情備。即致色聲香味細滑眾念。了本曰。更樂眼更色心樂之。謂之更樂矣。』因為『六入』，所以產生了『致』。六情完備之後，就會導致對色、聲、香、味、細滑以及各種念頭的追求。《了本》說：『更加喜歡眼睛，更加喜歡顏色，內心喜歡這些。』這就叫做更加喜歡。

『從致令有痛癢從痛癢令有愛。老至身病。命終毒痛。癡心戀愛。言之哽噎。謂之愛也。』因為『致』，所以產生了『痛癢』，因為『痛癢』，所以產生了『愛』。年老了，身體生病，臨終時痛苦難忍，癡心愛戀，說話哽咽，這就叫做『愛』。

『從愛令有受。以愛之故。五陰盛猛。受後生栽。其為無量。』因為『愛』的緣故，五陰更加強盛，接受來世的果報，其數量是無量的。

『從受令後有。由受盛陰。令有後身。殃禍輪轉。纏綿不絕。』因為『受』，所以導致了後來的『有』。由於接受了強盛的五陰，所以導致了後世的身體，災禍輪轉，纏綿不絕。

『從有令有生。已有盛陰。識神因親。受身更生。』因為『有』，所以產生了『生』。已經有了強盛的五陰，意識和精神依附於父母，接受身體而再次出生。

『從生令有老死憂悲苦不可心致𤺙（心滿內結）如是具足苦種為致習。四大萎枯曰老。命盡神遷曰死。內熱心痛曰憂。存之噓唏曰悲。荷負重禍曰苦。若斯眾事心所不可。不樂而自來求離。而不勉。心滿內結曰𤺙（心滿內結）。識為種生十二因緣。令苦備足。而不以苦者。以其說習之久矣。生死以苦習為本。道以盡。』因為『生』，所以產生了『老死憂悲苦不可心致𤺙（心滿內結）』。四大衰敗叫做『老』，壽命終結精神遷移叫做『死』，內心煩熱心痛叫做『憂』，活著嘆息叫做『悲』，揹負沉重的災禍叫做『苦』。這些事情都是內心所不希望的，不快樂卻自己找上門來，想要離開卻不努力。內心充滿糾結叫做『𤺙（心滿內結）』。意識作為種子產生了十二因緣，使得痛苦完備充足。之所以不認為這是痛苦，是因為已經習慣了很久。生死以習慣痛苦為根本，道以滅盡痛苦為目標。

English version: 『第同時俱生也。故曰等生也。』 It means that these (conditions) arise simultaneously, hence the term 'equal arising'.

『從癡因緣令有𧗪 (chi ming ye)。𧗪 (chi ming ye) 也謂群生識神沒在癡冥。由盲者不明安危。去福就禍。識神本癡。樂身苦。不知親為己尊。而欲意向之。遂依受身。中心經曰。本從癡中來。今為人復癡。斯之謂矣。』 Due to the condition of ignorance (chi) arises 『𧗪』 (darkness of ignorance). 『𧗪』 (darkness of ignorance) refers to the consciousness and spirit of sentient beings being submerged in ignorance and darkness. Like a blind person, they do not understand what is safe and what is dangerous, abandoning happiness and heading towards disaster. Consciousness and spirit are inherently ignorant, taking pleasure in the suffering of the body, not knowing that parents are the ones they should respect the most, yet wanting to go against their wishes, thus relying on the body to be born. The 『Central Sutra』 says: 『Originally coming from ignorance, now being human and continuing to be ignorant.』 This is what it means.

『從𧗪 (chi ming ye) 令有識 (zhi ye)。魂靈受身。即知好惡。而有憎愛之心也。』 Because of 『𧗪』 (darkness of ignorance), 『consciousness』 (knowledge) arises. When the soul receives a body, it knows what is good and what is bad, thus giving rise to feelings of hatred and love.

『從識令有名字。字色也。痛想𧗪 (chi ming ye) 識名也。地水火風可見。謂之色矣。』 Because of 『consciousness』, 『name and form』 arise. 『Name』 refers to form. Pain, thought, 『𧗪』 (darkness of ignorance), and consciousness are all called 『name』. Earth, water, fire, and wind are visible, and these are called 『form』.

『從名字令有六入。由五陰受身。令六情生。而有六邪入。』 Because of 『name and form』, the 『six entrances』 arise. Because the five skandhas receive a body, the six senses arise, thus leading to the six evil entrances.

『從六入令有致。六情備。即致色聲香味細滑眾念。了本曰。更樂眼更色心樂之。謂之更樂矣。』 Because of the 『six entrances』, 『contact』 arises. When the six senses are complete, it leads to the pursuit of form, sound, smell, taste, touch, and various thoughts. 『Liao Ben』 says: 『Even more liking the eyes, even more liking the colors, the mind likes these.』 This is called even more liking.

『從致令有痛癢從痛癢令有愛。老至身病。命終毒痛。癡心戀愛。言之哽噎。謂之愛也。』 Because of 『contact』, 『feeling』 arises, and because of 『feeling』, 『love』 arises. When old age comes, the body becomes sick, and at the end of life, there is unbearable pain. Foolish infatuation and love, speaking with a choked voice, this is called 『love』.

『從愛令有受。以愛之故。五陰盛猛。受後生栽。其為無量。』 Because of 『love』, 『grasping』 arises. Because of love, the five skandhas become even stronger, accepting the retribution of the next life, which is immeasurable.

『從受令後有。由受盛陰。令有後身。殃禍輪轉。纏綿不絕。』 Because of 『grasping』, 『becoming』 arises. Because of accepting the strong five skandhas, it leads to the body of the next life, the cycle of disasters turns, lingering endlessly.

『從有令有生。已有盛陰。識神因親。受身更生。』 Because of 『becoming』, 『birth』 arises. Having already had strong five skandhas, consciousness and spirit rely on parents, accepting a body and being born again.

『從生令有老死憂悲苦不可心致𤺙 (xin man nei jie) 如是具足苦種為致習。四大萎枯曰老。命盡神遷曰死。內熱心痛曰憂。存之噓唏曰悲。荷負重禍曰苦。若斯眾事心所不可。不樂而自來求離。而不勉。心滿內結曰𤺙 (xin man nei jie)。識為種生十二因緣。令苦備足。而不以苦者。以其說習之久矣。生死以苦習為本。道以盡。』 Because of 『birth』, 『old age, death, sorrow, grief, suffering, lamentation, and despair (inner knot of a full heart)』 arise. The decay of the four elements is called 『old age』, the end of life and the migration of the spirit is called 『death』, inner heat and heartache is called 『sorrow』, living and sighing is called 『grief』, bearing heavy disasters is called 『suffering』. These things are what the heart does not desire, unhappiness comes on its own, wanting to leave but not striving. The heart is full of entanglement is called 『despair (inner knot of a full heart)』. Consciousness as a seed gives rise to the twelve links of dependent origination, making suffering complete and sufficient. The reason why it is not considered suffering is because it has been accustomed to it for a long time. Birth and death take the habit of suffering as their root, and the path takes the exhaustion of suffering as its goal.

【English Translation】『第同時俱生也。故曰等生也。』 It means that these (conditions) arise simultaneously, hence the term 'equal arising'.

『從癡因緣令有𧗪 (chi ming ye)。𧗪 (chi ming ye) 也謂群生識神沒在癡冥。由盲者不明安危。去福就禍。識神本癡。樂身苦。不知親為己尊。而欲意向之。遂依受身。中心經曰。本從癡中來。今為人復癡。斯之謂矣。』 Due to the condition of ignorance arises 『𧗪』 (darkness of ignorance). 『𧗪』 (darkness of ignorance) refers to the consciousness and spirit of sentient beings being submerged in ignorance and darkness. Like a blind person, they do not understand what is safe and what is dangerous, abandoning happiness and heading towards disaster. Consciousness and spirit are inherently ignorant, taking pleasure in the suffering of the body, not knowing that parents are the ones they should respect the most, yet wanting to go against their wishes, thus relying on the body to be born. The 『Central Sutra』 says: 『Originally coming from ignorance, now being human and continuing to be ignorant.』 This is what it means.