T45n1893_凈心戒觀法

大正藏第 45 冊 No. 1893 凈心戒觀法

No. 1893

凈心誡觀法序

餘杭郡沙門釋元照述

太近至易無如自心，入死出生了不知覺，其體明瑩，其量包容，故使一迷遽生諸法。其猶寶鑑，因明而像生；又若長川，緣澄而波動。謂心異物，為物轉心，吸攬塵緣，積成勞結。淪歷諸有，沉屈己靈；余趣無知，人倫鮮學。縱令聽習多墮邪癡；奔逐名聞，封著知解。至有江南江北走覓菩提，曲見邪心未嘗正直，野猿騰躍家犬遲迴。勞我聖師，提耳垂誨，曲留妙藥，的指病根。囊括兩乘，津通萬行，托彼親度，用表弘慈。囑使竊窺特彰秘勝，深訶講論苦勉修治。然古德傳通，雙弘教觀，諸部則以教開解，斯文乃以觀示修。既非無目而游，豈是數他之寶？須信，從真起妄舉體現前，達妄即真，不從他得。凈心之要，覽者宜知！

凈心誡觀法

終南山沙門釋道宣撰

敬禮三寶藏　薩婆若法身　隨力誡初學　惟聖哀愍聽

時在隨州興唐伽藍，夏安居撰，令送泰山靈巖寺，付慈忍受持。凡三十篇，如右：

釋名篇第一　序宗篇第二　五停篇第三　挍量篇第四　自慶篇第五　善根篇第六　破戒篇第七　邪命篇第八　誑佛篇第九　造過篇第十　解脫篇第

【現代漢語翻譯】 現代漢語譯本 凈心戒觀法序

餘杭郡沙門釋元照 述

沒有什麼比自己的心更接近、更容易把握了，然而人們在生死輪迴中卻對此毫無察覺。心的本體是明亮清澈的，其容量是包容一切的，因此一旦迷惑就會產生各種各樣的現象。它就像一面寶鏡，因為光明而顯現影像；又像一條長河，因為澄澈而泛起波瀾。如果認為心是外在於自身的物體，就會被外物所左右，吸收各種塵世的因緣，積累形成煩惱的糾結。於是便在各種生命形態中沉淪，壓抑了自己的靈性。其他生命形態沒有知覺，人類社會又很少學習正法。即使聽聞學習，也大多陷入邪見和愚癡；追逐名利，被固有的知識和見解所束縛。甚至有人在江南江北到處尋找菩提（bodhi，覺悟），他們的見解是扭曲的，心從未正直過，就像野猴子一樣上躥下跳，又像家犬一樣遲疑不決。這讓我們的聖賢老師非常操勞，不厭其煩地教誨我們，巧妙地留下妙藥，準確地指出病根。他的教法囊括了聲聞乘（Śrāvakayāna）和菩薩乘（Bodhisattvayāna），貫通了各種修行方法，依託於他親自的教導，來彰顯其弘大的慈悲。他囑咐我們要私下領悟，特別強調秘密殊勝之處，嚴厲地批評空談理論，努力勸勉我們去修行。古代的賢德之人傳承佛法，同時弘揚教理和觀行。各部經典用教理來開解，而這部著作則用觀行來指導修行。既然不是沒有眼睛的遊蕩，又怎麼會是數著別人的寶物？必須相信，從真如（Tathātā）生起妄念，當下就顯現了本體，達到認識妄念即是真如，不是從別處得來的。凈心的要領，希望讀者能夠明白！

凈心戒觀法

終南山沙門釋道宣 撰

恭敬禮拜三寶（triratna）的寶藏，一切智慧（sarvajña）的法身（Dharmakāya），隨我的能力來告誡初學者，希望聖者慈悲憐憫地聽受。

當時我在隨州的興唐伽藍（Gārama，寺院）中，在夏季安居（Varṣa）期間撰寫此文，命人送到泰山的靈巖寺，交給慈忍法師受持。總共有三十篇，如下：

釋名篇第一 序宗篇第二 五停篇第三 較量篇第四 自慶篇第五 善根篇第六 破戒篇第七 邪命篇第八 誑佛篇第九 造過篇第十 解脫篇第

【English Translation】 English version Preface to the凈心戒觀法 (Jìngxīn Jiè Guān Fǎ, Contemplation Method of Pure Mind Precepts)

Composed by Śramaṇa (monk) Shì Yuánzhào of Yuhang Prefecture

Nothing is closer or easier to grasp than one's own mind, yet people are unaware of it in the cycle of birth and death. The essence of the mind is bright and clear, its capacity all-encompassing, thus a single delusion gives rise to all phenomena. It is like a precious mirror, which reflects images because of its brightness; or like a long river, which ripples because of its clarity. If one considers the mind as an object external to oneself, one will be swayed by external things, absorbing various worldly conditions, accumulating into knots of affliction. Thus, one sinks into various forms of existence, suppressing one's own spirituality. Other life forms are without awareness, and human society rarely learns the correct Dharma. Even if one listens and learns, one mostly falls into wrong views and ignorance; pursuing fame and gain, being bound by fixed knowledge and understanding. Some even search for Bodhi (覺悟, enlightenment) in Jiangnan and Jiangbei, their views are distorted, and their minds have never been upright, like wild monkeys jumping around, or like domestic dogs hesitating. This makes our wise teachers very weary, patiently teaching us, skillfully leaving behind wonderful medicine, accurately pointing out the root of the illness. His teachings encompass the Śrāvakayāna (聲聞乘, Hearer Vehicle) and the Bodhisattvayāna (菩薩乘, Bodhisattva Vehicle), connecting all kinds of practices, relying on his personal guidance to manifest his great compassion. He instructs us to understand privately, especially emphasizing the secret and supreme aspects, severely criticizing empty talk of theories, and diligently urging us to practice. Ancient virtuous people transmitted the Buddha's teachings, while simultaneously promoting doctrine and practice. Various scriptures use doctrine to enlighten, while this work uses contemplation to guide practice. Since it is not wandering without eyes, how could it be counting the treasures of others? One must believe that from the Tathātā (真如, Suchness) arises delusion, and the essence is manifested immediately, reaching the realization that delusion is none other than Suchness, not obtained from elsewhere. The key to purifying the mind, may the readers understand!

凈心戒觀法 (Jìngxīn Jiè Guān Fǎ, Contemplation Method of Pure Mind Precepts)

Composed by Śramaṇa (monk) Shì Dàoxuān of Zhongnan Mountain

Respectfully bow to the treasure of the Triratna (三寶, Three Jewels), the Dharmakāya (法身, Dharma Body) of Sarvajña (一切智慧, all-knowing wisdom), according to my ability, I admonish beginners, may the Holy Ones compassionately listen.

At that time, I was in the Xing Tang Gārama (伽藍, monastery) of Suizhou, during the Varṣa (夏安居, summer retreat), I wrote this article, ordering people to send it to Lingyan Temple of Mount Tai, and give it to Dharma Master Cí Rěn to receive and uphold. There are thirty chapters in total, as follows:

Chapter 1: Explanation of Names, Chapter 2: Preface to the Doctrine, Chapter 3: Five Cessations, Chapter 4: Comparison, Chapter 5: Self-Rejoicing, Chapter 6: Roots of Goodness, Chapter 7: Breaking Precepts, Chapter 8: Wrong Livelihood, Chapter 9: Deceiving the Buddha, Chapter 10: Creating Faults, Chapter 11: Liberation

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十一　食緣篇第十二　流轉篇第十三　不動篇第十四　過患篇第十五　心濁篇第十六　二報篇第十七　結使篇第十八　緣生篇第十九　安般篇第二十　相資篇二十一　因果篇二十二　止劫篇二十三　一諦篇二十四　心行篇二十五　菩提篇二十六　教化篇二十七　佛性篇二十八　福田篇二十九　受持篇三十

凈心誡觀法五字釋名法篇第一

凈心者，于汝現行煩惱諸部過患，教修對治，令汝即時隨分解脫。垢染漸滅，心轉明凈，發生定慧，起于大乘清凈信心，趣向菩提種性住處。以今微因後感當果，是故教汝察病對治，興隆功業，修入信境，成決定根力。其三賢十聖、無垢妙覺、四十二地空宗真理，唯可知聞影像粗相，下地凡伕力所未及，亦未能行。今唯使汝凈除業鏡客塵𪾼等，見汝身中少分佛性。汝可飲服般若甘露，洗盪蓋纏漸顯凈心，心若清凈令眾生界凈，眾生既凈則佛土凈。始除煩惱令戒清凈，戒既完具定復清凈，以戒定凈令智慧凈，智既凈已顯自身源，有此義故名為凈心。已下諸篇，治過雖別，同名凈心。誡者，令汝識知對治初門，先除粗染根本惡業，知病知藥守心慎口，勵己修道離過患故名誡。觀者，察義，觀察此誡與佛法相應不相應，及障道過患，名字句偈審諦思量，如實解心得誡本意。又能隨

【現代漢語翻譯】 現代漢語譯本 十一 食緣篇（關於食物的因緣）第十二 流轉篇（關於生命輪迴）第十三 不動篇（關於禪定）第十四 過患篇（關於過失的危害）第十五 心濁篇（關於心識的污濁）第十六 二報篇（關於兩種果報）第十七 結使篇（關於煩惱的束縛）第十八 緣生篇（關於因緣生法）第十九 安般篇（關於安那般那念）第二十 相資篇（關於相互資助）二十一 因果篇（關於因果法則）二十二 止劫篇（關於止息災難）二十三 一諦篇（關於唯一的真諦）二十四 心行篇（關於心識的活動）二十五 菩提篇（關於覺悟）二十六 教化篇（關於教導和轉化）二十七 佛性篇（關於佛的本性）二十八 福田篇（關於培植福德的田地）二十九 受持篇（關於接受和奉持）三十

凈心誡觀法五字釋名法篇第一

凈心者，在於你當下顯現的煩惱的各種過患，教導你修習對治之法，使你立刻隨著理解而解脫。污垢逐漸消滅，心識變得明亮清凈，生起禪定和智慧，發起大乘清凈的信心，趨向菩提的種性所住之處。以現在微小的因，感得未來當來的果報，因此教導你觀察病癥，對治煩惱，興盛功德事業，修入信心的境界，成就決定的根基和力量。那三賢十聖、無垢妙覺、四十二地空宗真理，只能知曉聽聞其影像和粗略的相狀，下地凡夫的力量所不能及，也不能夠實行。現在只是使你清除業鏡上的客塵污垢等等，見到你身中少分的佛性。你可以飲服般若甘露，洗滌覆蓋的纏縛，逐漸顯現清凈的心。心如果清凈，就能使眾生界清凈，眾生界既然清凈，那麼佛土也就清凈。開始去除煩惱，使戒律清凈，戒律既然完備具足，禪定也就清凈，以戒和定清凈，使智慧清凈，智慧既然清凈，就能顯現自身的本源。因為有這個意義，所以名為凈心。以下各篇，對治過失雖然不同，都同樣名為凈心。誡，是使你認識對治的初步門徑，首先去除粗重的染污和根本的惡業，知道病癥，知道藥物，守護心念，謹慎言語，勉勵自己修習道業，遠離過失和危害，所以名為誡。觀，是考察義理，觀察這個戒律與佛法相應不相應，以及障礙道業的過患，名字、語句、偈頌，審慎諦實地思量，如實地理解，得到戒律的本意。又能隨著

【English Translation】 English version Eleven: Food as a Condition Chapter Twelve: Transmigration Chapter Thirteen: Immovability Chapter Fourteen: The Faults Chapter Fifteen: Mental Turbidity Chapter Sixteen: Two Retributions Chapter Seventeen: Fetters Chapter Eighteen: Dependent Origination Chapter Nineteen: Anapanasati (Mindfulness of Breathing) Chapter Twenty: Mutual Support Chapter Twenty-one: Cause and Effect Chapter Twenty-two: Stopping Calamities Chapter Twenty-three: One Truth Chapter Twenty-four: Mental Activities Chapter Twenty-five: Bodhi (Enlightenment) Chapter Twenty-six: Teaching and Transformation Chapter Twenty-seven: Buddha-Nature Chapter Twenty-eight: Field of Merit Chapter Twenty-nine: Acceptance and Upholding Chapter Thirty

The First Chapter: Explanation of the Five Words of Pure Mind Precept Contemplation Method

'Pure Mind' refers to teaching you to cultivate antidotes to the various faults of your currently manifesting afflictions, enabling you to be liberated immediately upon understanding. As defilements gradually diminish, the mind becomes brighter and purer, giving rise to Samadhi (concentration) and wisdom, and generating pure faith in the Mahayana (Great Vehicle), moving towards the abode of the Bodhi (Enlightenment) nature. Using the subtle cause now to experience the future result, therefore, you are taught to observe the illness, apply the remedy, promote meritorious deeds, cultivate entry into the realm of faith, and establish firm roots and strength. The Three Sages and Ten Saints, Immaculate Wonderful Enlightenment, and the forty-two stages of the Emptiness School's true principles can only be known and heard in their image and coarse form. The power of ordinary beings in the lower realms is insufficient and they are unable to practice them. Now, it is only to enable you to purify the dust and defilements on the mirror of karma, and see a small portion of the Buddha-nature within your body. You can drink the nectar of Prajna (wisdom), wash away the coverings and entanglements, and gradually reveal the pure mind. If the mind is pure, it will purify the realm of sentient beings; if sentient beings are purified, then the Buddha-land will be pure. Beginning with the removal of afflictions, make the precepts pure; once the precepts are complete, Samadhi (concentration) will be pure; with the purity of precepts and Samadhi (concentration), make wisdom pure; once wisdom is pure, reveal your own source. Because of this meaning, it is called 'Pure Mind'. The following chapters, although the remedies for faults are different, are all called 'Pure Mind'. 'Precept' means to make you aware of the initial gateway to remedies, first removing gross defilements and fundamental evil karma, knowing the illness, knowing the medicine, guarding the mind, being careful with speech, encouraging yourself to cultivate the path, and staying away from faults and harms, therefore it is called 'Precept'. 'Contemplation' means to examine the meaning, observe whether this precept is in accordance with the Buddha-dharma or not, as well as the faults that obstruct the path, carefully and truthfully contemplating the names, phrases, and verses, and truly understanding and obtaining the original intention of the precept. And also able to follow

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順止觀二門，此二法者定始慧初，生長一切禪支道品，故名觀。法者，即此誡文首軸次第，慇勤曉示，欲使禁斷煩惱止諸惡業，加行勝進住不退心，故名為法。下諸篇中皆有此凈心誡觀法五義，當須知之。

誡觀序宗法第二

夫欲修道，於三業中先斷財色二種。若不貪財即無諂諍，若不貪色即無熱惱。經云：「背舍離欲，順菩提分。」當修身觀，精勤一心除世貪愛，制伏垢惱令心清凈，以斷財色成無漏善根，薰本識中成無貪種子，漸盡惑染入賢聖位。今見解法人等，仍貪財色長養結使，與諸漏相應，惡業繫縛墜三惡道。經云：「既非道人，又非白衣，無所名也。」多求利故，專習唇吻、莊補華綺，戲論諍訟、遞相謗嫉，三毒轉疆、煩惱增長，沉淪苦海，知而故犯，無解脫時，千佛出世不見不聞。以是因緣，地獄罪畢受惡龍身，為盜佛衣食，破戒瞋垢所得惡果。如《盲龍經》說：「即知解義，不救業苦。」汝宜依誡如說修行，隨病對治隨分解脫，不可口言而得清凈。三毒五結，何者偏重，先治重者，輕即自差，披戒定鎧，摧心魔賊。一切苦因果，財色為本；一切樂因果，戒定為本。然此因果悉在眾生心微塵中，何故不禁余過先誡財色？大乘經云：「八萬四千障道罪業，悉因財色以為根本。」何以故？十方眾

【現代漢語翻譯】 現代漢語譯本： 『順止觀二門』，這兩種方法，以『定』為始，以『慧』為初，能生長一切禪支和道品，所以稱為『觀』。『法』，就是指這些戒文的首要次第，慇勤地曉示，想要使人禁斷煩惱，止息各種惡業，加行勝進，安住于不退轉的心，所以稱為『法』。下面的各個篇章中都有這凈心、戒、觀、法五種意義，應當要知道。

『誡觀序宗法第二』

想要修道，在身、口、意三業中，首先要斷除財和色兩種貪慾。如果不貪財，就沒有諂媚和爭鬥；如果不貪色，就沒有熱惱。經中說：『背離捨棄慾望，順應菩提的因分。』應當修習身觀，精勤一心，去除世間的貪愛，制伏垢染和煩惱，使心清凈，以斷除財色來成就無漏的善根，熏習在本識中，成就無貪的種子，逐漸斷盡迷惑和染污，進入賢聖的地位。現在看到一些解法人等，仍然貪戀財色，長養結使，與各種煩惱相應，被惡業束縛，墜入三惡道。經中說：『既不是道人，又不是白衣，沒有什麼可以稱呼的。』因為貪求利益，專門學習花言巧語、裝飾打扮，戲論爭訟、互相誹謗嫉妒，使貪嗔癡三毒更加猖獗，煩惱增長，沉淪在苦海中，明知故犯，沒有解脫的時候，即使千佛出世也見不到聽不到。因為這樣的因緣，地獄的罪報完畢后，還要承受惡龍的身體，因為盜用佛的衣食，破壞戒律的嗔恨污垢而得到惡果。如《盲龍經》所說：『即使知道理解義理，也無法救濟業力的痛苦。』你應該依照戒律如實修行，隨著病癥對治，隨著分解脫，不能只是口頭上說說就能得到清凈。貪嗔癡三毒和五種結使，哪一種偏重，就先治理偏重的，輕的自然就會好轉，披上戒律和禪定的鎧甲，摧毀心中的魔賊。一切痛苦的因果，以財色為根本；一切快樂的因果，以戒律和禪定為根本。然而這些因果都存在於眾生心識的微塵中，為什麼不禁止其他的過失，而先告誡財色呢？大乘經中說：『八萬四千種障礙修道的罪業，都是因為財色作為根本。』為什麼呢？十方眾

【English Translation】 English version: 『Following the Two Gates of Samatha and Vipassana』, these two methods, starting with 『Samatha』 (止, calming the mind) and initiating with 『Vipassana』 (觀, insight), can cultivate all the limbs of enlightenment (禪支, dhyana angas) and factors of the path (道品, bodhipaksa-dharmas), hence they are called 『Vipassana』 (觀, insight). 『Dharma』 (法), refers to the primary order of these precepts, earnestly instructing, desiring to enable people to restrain afflictions, cease all evil deeds, advance diligently, and abide in a non-regressing mind, hence it is called 『Dharma』 (法). In the following chapters, all contain these five meanings of purifying the mind, precepts, insight, and Dharma; one should know this.

『Precepts and Insight: Preface to the Doctrine, Chapter Two』

If one wishes to cultivate the path, among the three karmas (三業, body, speech, and mind), one must first sever the two kinds of greed: wealth and lust. If one is not greedy for wealth, there will be no flattery and strife; if one is not greedy for lust, there will be no torment. The sutra says: 『Turning away from desire, conforming to the factors of enlightenment (菩提分, bodhipaksa-dharmas).』 One should cultivate contemplation of the body, diligently and with one mind, remove worldly greed and love, subdue defilements and afflictions, purify the mind, and use the severance of wealth and lust to accomplish uncontaminated (無漏, anasrava) roots of goodness, imbuing the fundamental consciousness (本識, alaya-vijnana) with seeds of non-greed, gradually exhausting delusion and defilement, and entering the position of the wise and holy. Now, seeing some Dharma explainers (解法人, dharma expounders), still greedy for wealth and lust, nourishing their bonds (結使, kleshas), corresponding with various outflows (漏, asravas), bound by evil karma, and falling into the three evil realms (三惡道, three lower realms). The sutra says: 『Neither a renunciate nor a layman, there is nothing to call them.』 Because of greed for profit, they specialize in eloquent speech, adornment, frivolous talk, disputes, mutual slander and jealousy, making the three poisons (三毒, greed, hatred, and delusion) more rampant, increasing afflictions, sinking in the sea of suffering, knowingly violating, and having no time for liberation; even if a thousand Buddhas appear in the world, they will not see or hear them. Because of this cause, after the suffering in hell is exhausted, they will still receive the body of an evil dragon, as an evil result obtained from stealing the Buddha's clothing and food, and breaking the precepts with anger and defilement. As the 『Blind Dragon Sutra』 says: 『Even knowing and understanding the meaning, it cannot save one from the suffering of karma.』 You should rely on the precepts and practice as instructed, treating the illness according to the symptoms, and liberating according to the analysis; one cannot attain purity merely by speaking. Which of the three poisons (三毒, greed, hatred, and delusion) and five fetters (五結, five lower fetters) is more dominant? First treat the dominant one, and the lighter ones will naturally improve. Adorn yourself with the armor of precepts and samadhi (定, concentration), and destroy the thieves of the mind. The root of all suffering is wealth and lust; the root of all happiness is precepts and samadhi (定, concentration). However, these causes and effects are all present in the dust of sentient beings' minds. Why not prohibit other faults first, but first warn against wealth and lust? The Mahayana Sutra says: 『All eighty-four thousand obstacles to the path are rooted in wealth and lust.』 Why is that? The ten directions

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生無始已來，為財相殺者過微塵數，為色相殺者數復過是。道俗二流為于財色，今現有一百二十六大地獄中，受千萬種苦，經無量劫始入畜生餓鬼。緇素二人同爲財色之所傷害，初持后犯，能免者稀。若有斷者名菩薩行、名真持戒、名為賢士、名佛弟子。財色二事相欲似輕，感罪尤重，河沙誑惑由財色起，此之二過能壞君臣師徒夫婦等，亦壞內外親族朋友知識。若離財色更無世間，人天脫苦聖凡同贊，諸漏滅盡進至佛果，為此先誡財色二種。因色生憍，因財生吝，憍而且吝，雖有餘德亦不足觀。先斷財色，使功行成立，后聽經論，即是入道次第也。言逆行疾，故名凈心，偈曰：

煩惱如河沙，　　先斷惡二種， 　一財二是色，　　死時神不恐。 　吉羅須護持，　　況言犯四重， 　三聚戒清凈，　　布薩心喜踴。 　鄙夫愛財色，　　誡汝斷貪著， 　由財三世苦，　　因色入火罐。 　色能障聖道，　　財能令行薄， 　審諦自看心，　　知貪是狂錯。 　智避如火坑，　　頑愚不嫌惡， 　若犯當悔除，　　除已更勿作。 　一切有形類，　　終歸填溝壑， 　持戒禁情苦，　　后受大安樂。

誡觀五停心觀法第三

五妄想者，如除刺樹先斷其根，故修五停觀息五過，止不令起，故名停心觀

【現代漢語翻譯】 現代漢語譯本 自無始以來，眾生爲了財物互相殘殺，其數量之多超過了微塵的數量；爲了美色互相殘殺，其數量更是超過了前者。無論是出家僧侶還是在家信徒，都因為貪戀財物和美色，如今在地獄中的一百二十六個大地獄中，遭受千萬種痛苦，經歷無量劫后才得以轉生為畜生或餓鬼。出家和在家之人同樣會受到財色二者的傷害，起初持戒後來破戒，能夠避免的人很少。如果有人能夠斷除財色，就可稱為菩薩行、真持戒、賢士、佛弟子。財色二事看起來似乎微不足道，但所感召的罪業卻極其嚴重，無數的欺騙迷惑都由財色而起。這兩種過失能夠破壞君臣、師徒、夫妻等關係，也會破壞內外親族、朋友、知識之間的關係。如果能夠遠離財色，世間人天都能脫離苦海，聖人和凡人都讚歎不已，各種煩惱都將滅盡，最終進至佛果。因此，首先要告誡大家遠離財色這兩種誘惑。因為美色會產生驕慢之心，因為財富會產生吝嗇之心，既驕慢又吝嗇，即使有其他的功德也不值得稱道。所以要先斷除財色，使功德修行得以成就，然後再聽聞經論，這就是入道的次第。違背世俗的貪慾而迅速修行，所以稱為凈心。偈語說： 『煩惱如河沙， 先斷惡二種， 一財二是色， 死時神不恐。 吉羅（輕罪）須護持， 況言犯四重（重罪）， 三聚戒（三種戒律）清凈， 布薩（齋戒日）心喜踴。 鄙夫愛財色， 誡汝斷貪著， 由財三世苦， 因色入火罐。 色能障聖道， 財能令行薄， 審諦自看心， 知貪是狂錯。 智避如火坑， 頑愚不嫌惡， 若犯當悔除， 除已更勿作。 一切有形類， 終歸填溝壑， 持戒禁情苦， 后受大安樂。』 告誡觀修五停心觀法第三 所謂的五種妄想，就像要去除帶刺的樹木，首先要砍斷它的根一樣。所以要修習五停心觀來止息五種過失，阻止它們生起，所以稱為停心觀。

【English Translation】 English version Since beginningless time, beings have killed each other for wealth in numbers exceeding grains of dust; the number of those who have killed each other for beauty exceeds even that. Both monastics and laypeople, due to their attachment to wealth and beauty, are currently suffering a myriad of torments in the one hundred and twenty-six great hells, and only after countless kalpas (aeons) will they be reborn as animals or hungry ghosts. Monastics and laypeople alike are harmed by wealth and beauty; initially upholding precepts but later breaking them, few are able to avoid this. If someone can sever these attachments, they are called a Bodhisattva practice, a true precept holder, a virtuous person, a disciple of the Buddha. The matters of wealth and beauty may seem trivial, but the karmic consequences are extremely grave. Countless deceptions and confusions arise from wealth and beauty. These two faults can destroy relationships between rulers and ministers, teachers and students, husbands and wives, and also harm relationships among relatives, friends, and acquaintances. If one can renounce wealth and beauty, beings in the human and celestial realms can escape suffering, and both sages and ordinary people will praise this. All defilements will be extinguished, and one will advance to the fruition of Buddhahood. Therefore, the first admonition is to stay away from the allure of wealth and beauty. Because beauty gives rise to arrogance, and wealth gives rise to stinginess. Being both arrogant and stingy, even if one has other merits, they are not worth admiring. Therefore, first sever wealth and beauty, so that meritorious practice can be established, and then listen to the scriptures and treatises; this is the order of entering the path. Going against worldly desires swiftly is called purifying the mind. The verse says: 『Afflictions are like the sands of the Ganges, First sever the two evils, First wealth and second beauty, At death, the spirit will not fear. Minor offenses (吉羅, Jiluo) must be protected, How much more so the four heavy offenses (四重, Sìchóng), The three clusters of precepts (三聚戒, Sān jù jiè) are pure, On Uposatha (布薩, Bùsà) days, the heart leaps with joy. Vulgar people love wealth and beauty, I admonish you to sever greed and attachment, Because of wealth, suffering for three lifetimes, Because of beauty, entering the fiery cauldron. Beauty can obstruct the holy path, Wealth can make practice thin, Examine your own mind carefully, Know that greed is a mad mistake. The wise avoid it like a pit of fire, The stubborn and foolish do not dislike it, If you commit an offense, repent and remove it, Having removed it, do not do it again. All things with form, Ultimately return to filling ditches, Holding precepts and restraining emotions is bitter, Later, great joy will be received.』 Admonition on Contemplating the Five Stoppages of Mind, Third The so-called five delusions are like removing a thorny tree by first cutting its roots. Therefore, cultivate the five contemplations of stopping the mind to cease the five faults, preventing them from arising, hence it is called the contemplation of stopping the mind.

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。因修此觀現惱不行，得小解脫；所由之處，戒定調柔漸證神通，名大解脫；十障滅盡，名真解脫。莫不因今五停觀法，如是修入名為凈心。偈曰：

自知欲情多，　　一向觀不凈， 　背捨得解脫，　　欲竭即得定； 　若當逐講論，　　念欲轉熾盛， 　是即非對治，　　下道入險徑。 　自知瞋恚多，　　一向修慈悲， 　毒火得清涼，　　成就善律儀； 　若當逐講論，　　非治徒勞疲， 　貪瞋更增長，　　重被煩惱羈。 　自知愚癡多，　　諦觀十二因， 　始悟輪迴苦，　　了知無我人； 　若當逐講論，　　見諍終日喧， 　放本求枝葉，　　不能拔斷根。 　自知我慢多，　　諦觀十八界， 　方得無人解，　　吾我病即差； 　若當逐講論，　　反益三塗債， 　計我常求勝，　　名利自杻械。 　自知亂想多，　　常數出入息， 　覺觀漸得成，　　加我戒定力； 　若當逐講論，　　喧塵未能息， 　遞互相是非，　　何時滅事識。

此是毗曇中七方便法：五停觀成名第一方便，自余別相念處、總相念處、𤏙法、頂法、忍法、世第一法，名七方便。觀行成就得須陀洹果，若初入道，大小乘人通修此觀。偈曰：

何因說五停，　　復不逐講經？ 　抱疾說藥方，　　祇欲取聲名

【現代漢語翻譯】 現代漢語譯本： 因為修習這種觀法，現有的煩惱不再起作用，從而獲得小的解脫；通過持戒、修定來調伏身心，逐漸證得神通，這被稱為大的解脫；當十種障礙完全滅盡時，就稱為真正的解脫。這些都離不開現在的五停心觀法，像這樣修習進入，就叫做凈化內心。偈語說： 『如果自己知道慾念情愛多，就應該一直修習不凈觀，背離貪慾就能得到解脫，當慾望枯竭時就能得到禪定；如果只是跟隨講解和辯論，對慾望的念頭反而會更加熾盛，這就不是對治的方法，而是走下坡路，進入危險的境地。 如果自己知道嗔恚心多，就應該一直修習慈悲觀，讓毒火得到清涼，成就良好的戒律和威儀；如果只是跟隨講解和辯論，不對治煩惱只會徒勞疲憊，貪慾和嗔恚反而會更加增長，重新被煩惱所束縛。 如果自己知道愚癡心多，就應該仔細觀察十二因緣，才能開始領悟輪迴的痛苦，從而了知沒有『我』和『人』的實在存在；如果只是跟隨講解和辯論，就會陷入爭論，終日喧鬧，捨棄根本而追求枝葉，不能拔除煩惱的根源。 如果自己知道我慢心多，就應該仔細觀察十八界（六根、六塵、六識），才能明白沒有『人』的實在存在，『我』的病癥就會痊癒；如果只是跟隨講解和辯論，反而會增加三惡道的債務，計較『我』的常存，追求勝利，名利就會成為束縛自己的枷鎖。 如果自己知道妄想雜念多，就應該經常數自己的呼吸（出息和入息），覺知和觀照就會逐漸成就，再加上持戒和修定的力量；如果只是跟隨講解和辯論，喧囂塵世的煩惱就不能平息，互相爭論是非，什麼時候才能滅除對事物的分別認識？』 這些是毗曇（Abhidharma，阿毗達摩，佛教論藏）中說的七方便法：五停心觀成就，稱為第一方便，其餘的別相念處、總相念處、𤏙法（煖法，四善根之一）、頂法（四善根之一）、忍法（四善根之一）、世第一法（四善根之一），稱為七方便。觀行成就，就能證得須陀洹果（Srotapanna，預流果）。無論是初入道的小乘人還是大乘人，都可以修習這種觀法。偈語說： 『為什麼說要修習五停心觀，而不是跟隨講解經書呢？就像身患疾病才需要藥方，難道只是爲了獲取名聲嗎？』

【English Translation】 English version: Because of cultivating this contemplation, the existing afflictions cease to function, thereby obtaining a small liberation; through upholding precepts and cultivating concentration to tame the body and mind, gradually attaining supernatural powers, this is called great liberation; when the ten obstacles are completely extinguished, it is called true liberation. These are all inseparable from the present Five Stopping Contemplations (五停心觀, Wǔ Tíng Xīn Guān), cultivating and entering in this way is called purifying the mind. The verse says: 『If one knows that lust and desire are abundant, one should always cultivate the contemplation of impurity (不凈觀, Bù Jìng Guān), turning away from greed can lead to liberation, and when desires are exhausted, one can attain samadhi (禪定, Chán Dìng); if one only follows lectures and debates, the thoughts of desire will become even more intense, this is not the method of counteracting it, but going downhill, entering a dangerous situation. If one knows that anger and hatred are abundant, one should always cultivate the contemplation of loving-kindness (慈悲觀, Cí Bēi Guān), allowing the poisonous fire to be cooled, achieving good precepts and deportment; if one only follows lectures and debates, not counteracting afflictions will only be in vain and exhausting, greed and hatred will instead increase, and one will be bound again by afflictions. If one knows that ignorance is abundant, one should carefully observe the Twelve Links of Dependent Origination (十二因緣, Shí Èr Yīn Yuán), in order to begin to realize the suffering of samsara (輪迴, Lún Huí), thereby understanding that there is no real existence of 『self』 and 『person』; if one only follows lectures and debates, one will fall into disputes, noisy all day long, abandoning the root and pursuing the branches, unable to uproot the source of afflictions. If one knows that arrogance is abundant, one should carefully observe the Eighteen Realms (十八界, Shí Bā Jiè) (six sense organs, six sense objects, six consciousnesses), in order to understand that there is no real existence of 『person』, and the illness of 『self』 will be cured; if one only follows lectures and debates, one will instead increase the debts of the three evil realms, calculating the permanence of 『self』, pursuing victory, fame and gain will become the shackles that bind oneself. If one knows that delusional thoughts are abundant, one should often count one's breaths (outgoing and incoming breaths), awareness and contemplation will gradually be achieved, plus the power of upholding precepts and cultivating concentration; if one only follows lectures and debates, the noise and dust of the world cannot be calmed, arguing with each other about right and wrong, when will the discriminating knowledge of things be extinguished?』 These are the seven expedient methods mentioned in the Abhidharma (毗曇, Pí Tán): the accomplishment of the Five Stopping Contemplations is called the first expedient method, the remaining Separate Aspect Mindfulness (別相念處, Bié Xiāng Niàn Chù), General Aspect Mindfulness (總相念處, Zǒng Xiāng Niàn Chù), Warmth Dharma (𤏙法, Nuǎn Fǎ, one of the Four Roots of Goodness), Peak Dharma (頂法, Dǐng Fǎ, one of the Four Roots of Goodness), Forbearance Dharma (忍法, Rěn Fǎ, one of the Four Roots of Goodness), and World's First Dharma (世第一法, Shì Dì Yī Fǎ, one of the Four Roots of Goodness), are called the seven expedient methods. Accomplishing contemplation and practice, one can attain the Srotapanna Fruit (須陀洹果, Xū Tuó Huán Guǒ). Whether it is a Hinayana (小乘, Xiǎo Chéng) or Mahayana (大乘, Dà Chéng) practitioner who is just entering the path, they can cultivate this contemplation. The verse says: 『Why is it said to cultivate the Five Stopping Contemplations, instead of following the lectures of scriptures? It is like needing a prescription only when one is sick, is it just for the sake of gaining fame?』

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， 　凡夫貪利養，　　無心治忘情， 　若修五停觀，　　決定修道成。

何故令修五停觀法止逐講論？有二要法：一者佛教次第入道，對治粗重煩惱。二者見解法義人，知而故犯，不畏佛戒，不修威儀，五篇凈戒悉皆破盡。見他持戒復起憎謗，唯貪財色。瞋惱斗諍，慳嫉憍慢，無漸無愧，身壞命終，必墮地獄畜生餓鬼，經歷多劫。當觀此事，現前驗知，故修五停，止過起道，順佛教故，名為凈心。偈曰：

貪如豺狼性，　　瞋如惡龍心， 　壞法故毀禁，　　污戒犯奸淫。 　識法望除毒，　　反更作罪深， 　造業心無悔，　　命過就刀林。 　墮大無間獄，　　佛性歷劫沈， 　如職除名罰，　　失勢不堪任。 　云何破戒口？　　啖人食憍恣； 　云何破戒手？　　受人財物施； 　云何破戒身？　　坐臥好床褥； 　云何破戒業？　　受他禮己足； 　云何破戒行？　　默受稱揚贊。 　若犯此五事，　　諸天共悲嘆。

佛教新受戒者五年學律，然後學經。律有五部：一、《四分》，二、《五分》，三、《十誦》，四、《僧祇》，五、《解脫》。此五部律同一毗尼大藏，文相廣博卒難悉識。今欲知者財色為宗，能斷財色，即名奉律。禁戒清凈，發生定慧，成就聖道，知律綱要故名凈心。

【現代漢語翻譯】 現代漢語譯本： 　凡夫貪圖名利供養，不用心去治理自己的妄念和情感，如果修習五停心觀，必定能修道成功。

為什麼要修習五停心觀來止息追逐講論呢？有兩個重要的原因：一是佛教有次第地引導人們入道，對治粗重的煩惱。二是有些人雖然瞭解佛法的義理，卻明知故犯，不畏懼佛的戒律，不修持威儀，五篇凈戒全部破盡。見到別人持戒，反而生起憎恨和誹謗，只貪圖錢財和美色，充滿嗔恨、惱怒、爭鬥，慳吝、嫉妒、驕慢，沒有慚愧之心。這樣的人身壞命終后，必定墮入地獄、畜生、餓鬼道，經歷漫長的劫數。應當觀察這些事情，從眼前的事實中驗證得知，所以要修習五停心觀，止息過失，發起道業，順從佛教的教導，這叫做凈心。偈頌說：

貪婪之心如同豺狼的本性，嗔恨之心如同惡龍的心腸，因為破壞佛法而毀壞戒律，玷污戒行，犯下姦淫的罪過。認識佛法本希望消除毒害，反而更加造作深重的罪業，造作惡業心中沒有悔改，命終之後就要前往刀山劍樹的地獄。墮入大無間地獄，佛性被長久地埋沒，就像官吏被革職除名一樣，失去權勢就無法再被任用。什麼叫做用口破戒呢？就是貪吃美味佳餚，放縱口腹之慾；什麼叫做用手破戒呢？就是接受別人的錢財和物品的施捨；什麼叫做用身體破戒呢？就是貪圖安逸，坐臥在舒適的床鋪上；什麼叫做用行為破戒呢？就是接受別人對自己雙腳的禮拜；什麼叫做用修行破戒呢？就是默默地接受別人對自己的稱揚讚歎。如果犯了這五種事情，諸天都會感到悲哀嘆息。

佛教規定新受戒的人要用五年時間學習戒律，然後才能學習經論。戒律有五部：《四分律》，《五分律》，《十誦律》，《僧祇律》，《解脫律》。這五部律都屬於毗尼大藏（Vinaya Pitaka），文句內容廣博，難以全部通曉。現在想要了解戒律的要義，就要以斷除財色為根本。能夠斷除對錢財和美色的貪戀，就叫做奉持戒律。禁戒清凈，就能生起定力和智慧，成就聖道。瞭解戒律的綱要，所以叫做凈心。

【English Translation】 English version: The ordinary person is greedy for profit and offerings, and does not try to control their deluded thoughts and emotions. If they cultivate the Five Contemplations for Quelling the Mind (五停觀, Wǔ Tíng Guān), they will surely succeed in cultivating the path.

Why should one cultivate the Five Contemplations for Quelling the Mind to stop pursuing lectures and discussions? There are two important reasons: First, Buddhism has a gradual path to enlightenment, which counteracts coarse and heavy afflictions. Second, some people understand the meaning of the Dharma, but knowingly violate it, not fearing the Buddha's precepts, not cultivating proper conduct, and breaking all five sections of pure precepts. When they see others upholding the precepts, they become hateful and slanderous, only greedy for wealth and sex, full of anger, resentment, and strife, stingy, jealous, arrogant, without shame. When such people's bodies break and their lives end, they will surely fall into hell, the animal realm, and the realm of hungry ghosts, experiencing many kalpas (劫, jié, eons). One should observe these things and verify them from present facts. Therefore, one should cultivate the Five Contemplations to stop faults, initiate the path, and follow the Buddha's teachings. This is called 'pure mind.' The verse says:

Greed is like the nature of a jackal, anger is like the heart of an evil dragon. Destroying the Dharma, they break the precepts, defiling the precepts and committing adultery. Knowing the Dharma, they hope to remove poison, but instead create deeper sins. Creating karma without repentance, after death they go to the forest of knives. Falling into the great Avici Hell (無間獄, Wújiān Yù), the Buddha-nature is submerged for kalpas. Like an official being dismissed and removed from the rolls, losing power and becoming unfit for office. How does one break the precepts with the mouth? By eating delicacies and indulging in desires. How does one break the precepts with the hands? By receiving offerings of wealth and goods from others. How does one break the precepts with the body? By sitting and lying on comfortable beds. How does one break the precepts with actions? By accepting others' prostrations to one's feet. How does one break the precepts with practice? By silently accepting praise and flattery. If one commits these five things, the devas (諸天, zhū tiān, gods) will all lament.

Buddhism stipulates that newly ordained people should study the Vinaya (律, lǜ, monastic rules) for five years before studying the Sutras (經, jīng, scriptures). There are five sections of the Vinaya: the Dharmaguptaka Vinaya (四分律, Sìfēn Lǜ), the Mahīśāsaka Vinaya (五分律, Wǔfēn Lǜ), the Sarvāstivāda Vinaya (十誦律, Shísòng Lǜ), the Mahāsāṃghika Vinaya (僧祇律, Sēngqí Lǜ), and the Vinaya-mātṛka (解脫律, Jiětuō Lǜ). These five sections of the Vinaya all belong to the great Vinaya Pitaka (毗尼大藏, Píní Dàzàng), and their texts are vast and difficult to fully understand. Now, if one wants to know the essence of the precepts, one should take the cutting off of wealth and sex as the foundation. Being able to cut off greed for wealth and sex is called upholding the precepts. Pure prohibitions and precepts can generate samadhi (定, dìng, concentration) and wisdom (慧, huì, prajna), and accomplish the holy path. Knowing the key points of the Vinaya is therefore called 'pure mind.'

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偈曰：

五部戒律中，　　宗要斷財色， 　修禪觀不凈，　　對治自忍抑。 　林野嘆死屍，　　內心懷悲惻， 　我身會當然，　　貪熱即時息。 　三毒甚強盛，　　摧之用智力。 　衣求破弊衣，　　食即一坐食。 　常行平等心，　　凈意恒質直。 　若不能如此，　　袈裟覆荊棘。

聖教萬差，為根性不同，病藥眾多愚者致惑，雖用功力非正對治，妄貪名利更增塵垢，是以先修五停後學講論，知道次第，名為凈心。偈曰：

世人習多聞，　　未曾行一分， 　妄情取妄法，　　諍競起紛紜。 　入道依次第，　　戒定自資薰， 　凈命如迦葉，　　勿得同六群。

誡觀末法中校量心行法第四

凡夫解義皆因聽學，為知法人，身犯四重，畜八不凈財，食啖俗饌，無羞無恥，知而故犯，不畏後世，是故令汝校量心行，先凈禁戒後方聽經，汝用五誡得名凈心。古者大德講《華嚴經》唯一卷疏，於後法師作三卷疏，今時講者〈十地〉一品出十卷疏，各逞功能競顯華詞，文字浩博寄心無所。然文者當體即義，何須人語？今時愚人竟求于名不求於法，法尚不可著，何況著文字，法離文字，言語斷故。《大集經》云：「經文是一，講者異說。」各恃己見壞亂正法，天神瞋故三災俱起。以是因

【現代漢語翻譯】 現代漢語譯本： 偈語說： 五部戒律之中，最重要的是斷除對財物和美色的貪戀，通過修習禪觀，觀想不凈之物，來對治內心的慾望，自我忍耐和抑制。 在林間曠野，面對死亡的屍體，內心懷有悲憫之情，想到我的身體也會如此，貪戀和慾望立刻止息。 貪嗔癡三種毒害非常強盛，要用智慧的力量來摧毀它們。衣服只求破舊的，食物只吃一頓。經常保持平等之心，心意清凈，永遠正直。如果不能做到這樣，袈裟就如同覆蓋在荊棘之上，毫無意義。 聖人的教誨千差萬別，是因為眾生的根性不同。如同病癥繁多，藥物也眾多，愚笨的人因此感到迷惑。雖然努力修行，但如果方法不對，就不能真正對治煩惱。如果還妄圖貪求名利，只會增加自身的污垢。所以要先修習五停心觀，然後再學習講經論道，知道修行的次第，這才能叫做凈心。偈語說： 世人學習很多，卻從未實踐過哪怕一點點。用虛妄的情感去理解虛妄的佛法，爭論不休，紛爭不斷。進入佛道要遵循次第，持戒和禪定是修行的資糧。要像迦葉尊者一樣清凈自活，不要像六群比丘一樣放縱自己。 誡觀末法中校量心行法第四 凡夫理解佛法，都是因為聽聞和學習，因此自以為是知法之人，卻身犯四重罪，蓄養八種不清凈的財物，吃喝世俗的食物，不知羞恥，明知故犯，不畏懼來世的果報。所以要讓你們衡量自己的心行，先清凈戒律，然後才能聽經聞法。你們用五種戒律，才能得到凈心的名號。古時候的大德講解《華嚴經》，只寫了一卷疏，後來的法師寫了三卷疏，現在的人講解《十地品》，一品就寫了十卷疏，各自炫耀自己的能力，爭相顯示華麗的辭藻，文字浩瀚繁雜，卻不知寄託於何處。文字的本體就是意義，哪裡需要多餘的解釋？現在愚笨的人只求名聲，不求佛法，佛法尚且不應該執著，何況是文字？佛法是脫離文字的，因為言語是斷滅的。《大集經》說：『經文是一樣的，但講解的人卻有不同的說法。』各自堅持自己的見解，破壞正法，天神因此嗔怒，導致水火風三災同時發生。因為這個原因

【English Translation】 English version: Verse: Among the five Vinaya (five divisions of monastic rules) , the most important is to cut off the greed for wealth and beauty. By practicing meditation and contemplating impurity, one can subdue desires, practice self-restraint and suppression. In the forests and fields, facing the dead bodies, one should have compassion in their hearts, thinking that my body will be like this too, and greed and desire will cease immediately. The three poisons of greed, anger, and ignorance are very strong, and one must use the power of wisdom to destroy them. Seek only tattered and worn clothes, and eat only one meal a day. Always maintain a mind of equality, with pure intentions and constant uprightness. If one cannot do this, the Kasaya (monk's robe) is like covering thorns, meaningless. The teachings of the saints are vastly different because the nature of sentient beings are different. Just as there are many diseases and many medicines, foolish people are confused by this. Although they work hard in practice, if the method is not correct, they cannot truly cure afflictions. If they also vainly seek fame and profit, they will only increase their own defilements. Therefore, one must first practice the Five Contemplations (five methods to calm the mind), and then learn to preach and discuss the Dharma, knowing the order of practice, this can be called 'pure mind'. Verse: Worldly people learn a lot, but have never practiced even a little bit. They use false emotions to understand false Dharma, arguing endlessly and causing constant disputes. Entering the path should follow the order, and precepts and Samadhi (meditative absorption) are the resources for practice. One should live purely like Kashyapa (one of the principal disciples of Buddha) , and not indulge oneself like the Six Group Bhikkhus (group of monks known for their misconduct) . The Fourth: Admonition on Observing and Comparing Mind and Practice in the Dharma-Ending Age Ordinary people understand the Dharma because of listening and learning, and therefore think they are knowers of the Dharma, but they commit the four grave offenses, accumulate the eight impure possessions, eat and drink worldly food, and are shameless. They knowingly violate the precepts, and are not afraid of the consequences in the next life. Therefore, I want you to measure your mind and practice, first purify the precepts, and then listen to the scriptures. You can only be called 'pure mind' by using the five precepts. In ancient times, great virtues explained the 'Avatamsaka Sutra' (Flower Garland Sutra) and wrote only one volume of commentary. Later Dharma masters wrote three volumes of commentary. Now, those who explain the 'Ten Grounds' write ten volumes of commentary for one chapter, each showing off their abilities and competing to display gorgeous rhetoric. The text is vast and complex, but they do not know where to place their minds. The essence of the text is the meaning itself, where is the need for extra explanation? Now foolish people only seek fame and do not seek the Dharma. Even the Dharma should not be clung to, let alone the words? The Dharma is separate from words, because language is extinguished. The 'Mahasamghata Sutra' says: 'The scriptures are the same, but the lecturers have different interpretations.' Each insists on their own views, destroying the true Dharma. The gods are angry because of this, causing the three calamities of water, fire, and wind to arise simultaneously. Because of this reason

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緣佛法淡薄，如一斛水解一升酪，看似酪色食即無味。諦思講論，人情測佛，佛智境界，豈人能測？如是審察，名為凈心。偈曰：

敷演說法師，　　二種升高座， 　一者福無量，　　二者離罪過。 　慈心成就人，　　法施勝財貨， 　瞋垢是非他，　　棘刺上坐臥。 　有漏為基堵，　　無明作根本， 　解經不除毒，　　法師自傷損。 　賊心求名利，　　匆匆未思忖， 　嬰孩欲登梯，　　先須戒足隱。 　學士聰明者，　　舉動多輕躁， 　或有錯解義，　　邪見覆顛倒。 　是故定治動，　　七覺中法要， 　定慧平等修，　　種智得微妙。 　世尊在世時，　　唯教修出離， 　習善莫生足，　　少惡即遠避。 　唸唸觀無常，　　勤修真對治， 　寂慮學禪那，　　何須著文字。

何因世尊在世時，悉得聖道及生天中？依次而學，不越毗尼，入道有方。五年習戒，夜則修定攝心守境，安處林野不畜餘食，少欲慚愧，一心諦觀無常不凈，離諸調戲意不散亂。舉動進止恒令凈潔，無惡姿容，先意問訊，以是善緣悉得道跡。汝能一心依此學者，名為凈心。偈曰：

正法證道時，　　凈法調眾生， 　隨事秉羯磨，　　除垢獲三明。 　像法盡至末，　　羯磨廢不行， 　雖復似和合，　　

【現代漢語翻譯】 現代漢語譯本： 因為佛法衰微，就像用一斛水去溶解一升奶酪，看起來有奶酪的顏色，吃起來卻沒有味道。仔細思考講論，世人用人情來揣測佛法，佛的智慧境界，哪裡是人能夠測度的呢？像這樣審察，就叫做凈心。偈語說：

敷揚演說佛法的法師，有兩種情況會升高座說法，一種是積累了無量的福德，一種是遠離了罪過。用慈悲心成就他人的人，給予佛法的佈施勝過財物的佈施。心懷嗔恨，就會說是非，就像睡在長滿荊棘的床上一樣難受。以有漏之法作為基礎，以無明作為根本，講解佛經卻不能去除內心的毒害，這樣的法師反而會自我傷害。心懷盜賊之心追求名利，匆匆忙忙沒有仔細思考，就像嬰兒想要登上梯子，必須先要戒除腳下的污垢。學識淵博聰明的人，舉動常常輕率浮躁，或者錯誤地理解了經義，產生邪見而顛倒是非。所以要用禪定來調伏浮躁，這是七覺支中的重要方法，禪定和智慧要平等地修習，才能獲得佛的智慧的微妙境界。世尊在世的時候，只教導人們修習出離之道，學習善法不要滿足，即使是微小的惡也要遠離。唸唸觀察世事無常，勤奮地修習真正的對治之法，安靜地思考學習禪那（Dhyana，禪定），哪裡需要執著于文字呢？

因為什麼原因世尊在世的時候，人們都能夠證得聖道以及往生到天界呢？因為他們依次學習，不違越毗尼（Vinaya，戒律），進入佛道有正確的方法。用五年時間學習戒律，夜晚則修習禪定，收攝心神守護境界，安住在山林曠野不儲存多餘的食物，少欲知足心懷慚愧，一心一意地觀察世事無常和身體不凈，遠離各種嬉戲，使心意不散亂。舉止行動始終保持清凈，沒有不好的儀容，總是先問候他人，因為這些好的因緣，都能夠證得道跡。你如果能夠一心一意地依照這些方法學習，就叫做凈心。偈語說：

在正法時代證得聖道的時候，用清凈的佛法調伏眾生，按照事情的需要執行羯磨（Karma，業），去除煩惱垢染，獲得三明（Trividya，三明）。在像法時代直到末法時代，羯磨（Karma，業）廢棄而不實行，即使看起來好像和合，

【English Translation】 English version: Because the Buddha's teachings are weak, it's like using a '斛' (hú, a unit of volume) of water to dissolve a '升' (shēng, a unit of volume) of cheese. It looks like cheese, but it has no taste when eaten. Upon careful consideration and discussion, people use human emotions to measure the Buddha's teachings. How can human beings measure the realm of the Buddha's wisdom? Such examination is called '凈心' (jìng xīn, pure mind). A verse says:

The Dharma master who expounds the Dharma ascends the seat in two ways: one is with immeasurable blessings, and the other is free from transgressions. A person who accomplishes others with a compassionate heart, the giving of Dharma is superior to the giving of wealth. Harboring anger and speaking of others' faults is like lying on a bed of thorns. Building on leaky foundations, with ignorance as the root, explaining the scriptures without removing the poison, the Dharma master harms himself. Seeking fame and profit with a thief's heart, rushing without careful consideration, like a baby trying to climb a ladder, one must first cleanse the dirt from one's feet. Scholars who are intelligent often act rashly, or misunderstand the meaning, and have distorted and inverted views. Therefore, '定' (dìng, concentration) cures movement, which is the essence of the '七覺支' (qī jué zhī, Seven Factors of Enlightenment). Cultivating '定' (dìng, concentration) and '慧' (huì, wisdom) equally, one obtains the subtle realm of Buddha's wisdom. When the '世尊' (Shìzūn, World-Honored One, Buddha) was in the world, he only taught the practice of renunciation. Do not be content with learning good, and avoid even the smallest evil. Constantly contemplate impermanence, diligently cultivate the true antidote, quietly contemplate and learn '禪那' (Dhyana, meditation), why cling to words?

Why were people able to attain the holy path and be reborn in the heavens when the '世尊' (Shìzūn, World-Honored One, Buddha) was in the world? Because they learned in order, without violating the '毗尼' (Vinaya, discipline), and there was a correct way to enter the path. They spent five years learning the precepts, and at night they practiced '定' (dìng, concentration), collecting their minds and guarding their boundaries, dwelling in the forests and fields without storing extra food, with few desires and a sense of shame, wholeheartedly contemplating impermanence and impurity, staying away from all playfulness, and keeping their minds from being scattered. Their actions were always pure, without bad appearances, and they always greeted others first. Because of these good causes, they were able to attain the path. If you can wholeheartedly follow these methods, it is called '凈心' (jìng xīn, pure mind). A verse says:

In the era of the true Dharma, when attaining the path, the pure Dharma tames sentient beings, and '隨事秉羯磨' (suí shì bǐng jié mó, according to the matter, uphold Karma), removing defilements and obtaining the '三明' (Trividya, Three Clear Knowledges). In the era of the semblance Dharma until the end of the Dharma, '羯磨' (Karma, action) is abandoned and not practiced, even if it seems harmonious,

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集則起斗諍。 　凡是諸經律，　　甘露亦毒藥， 　解服百疹瘳，　　不消病發作。 　知法不向心，　　解經行轉薄， 　棄捨戒定業，　　文字處起著。 　所以韻句撰，　　讀時心歡樂， 　靜坐好思量，　　觀察自忖度。 　何緣重頌偈？　　文少義廣博。 　依戒益汝身，　　信受勿疑惡。 　或見他毀罵，　　輕賤心漠漠， 　此約大乘教，　　與理不違錯。

誡觀六難自慶修道法第五

一者，萬類之中人身難得，如《提謂經》說：「今得人身，難於龜木。」二者，雖得人身中國難生，此土即當邊地之中，具足大乘正法經律。三者，雖有正法，信樂復難，今隨力信，不敢疑謗。四者，人身難具，今受男形根無殘缺，相貌成就。五者，雖具男形，六根無缺，五欲纏染，出家甚難，今得割愛出家修道，披著佛衣，受佛凈戒。六者，雖受禁戒，隨戒甚難，汝可於戒律中，尊重愛樂，慚愧慎護。於此六事若不觀察，即便放逸深障聖道。既超六難，常應喜慶，難得已得，得已莫失，如是思量，名為凈心。偈曰：

世有六種難，　　難得已得具， 　勤修戒定慧，　　善解名味句， 　是故學大乘，　　問即須知處。 　受他檀越食，　　飽腹無智慮， 　無智長貪瞋，　　不能如法住， 　犯禁

【現代漢語翻譯】 現代漢語譯本 聚集在一起就會引發爭鬥。 凡是各種經典和戒律，即使是甘露也可能變成毒藥， 正確理解並服用能治癒各種疾病，不理解服用反而會使病情惡化。 瞭解佛法卻不向內心反省，理解經文卻行為越來越差， 拋棄戒律、禪定等修行，反而執著于文字表面。 所以用韻文和偈語來寫作，誦讀時內心感到快樂， 要好好思考，觀察並自我衡量。 為何要用重頌的偈語？因為文字簡短而意義深廣。 依靠戒律來增益自身，深信接受不要懷疑和誹謗。 或者看到別人譭謗和辱罵，輕視和怠慢， 這些都是針對大乘教義而言，與真理並不相悖。

誡觀六難自慶修道法第五

第一，在萬物之中，人身難以獲得，如《提謂經》（Tipiṭaka）所說：『現在得到人身，比烏龜遇到浮木還難。』第二，即使得到人身，生在中國也很難，這個地方就相當於邊遠地區，具備完整的大乘正法經典和戒律。第三，即使有正法，相信和喜愛也很難，現在隨自己的能力去相信，不敢懷疑和誹謗。第四，人身難以具足，現在我接受了男性的身體，而且沒有殘疾，相貌也端正。第五，即使具備男性的身體，六根沒有殘缺，但被五欲所纏繞，出家非常困難，現在我能夠割捨世俗的愛而出家修行，披上佛的袈裟，接受佛的清凈戒律。第六，即使受了戒律，遵守戒律也很難，你應該在戒律中，尊重和喜愛，以慚愧心謹慎守護。如果對這六件事不加以觀察，就會放縱自己，深深地障礙聖道。既然超越了這六種困難，就應該常常感到喜悅和慶幸，難以得到的已經得到，得到之後不要失去，這樣思考，就叫做凈心。偈語說：

世上有六種困難，難以得到的現在已經得到， 勤奮地修習戒、定、慧，善於理解經文的名、味、句， 所以要學習大乘佛法，有問題就要知道在哪裡提問。 接受施主的供養，吃飽了肚子卻沒有智慧思考， 沒有智慧就會增長貪婪和嗔恨，不能如法修行， 觸犯禁戒。

【English Translation】 English version Gathering together leads to strife and contention. All the sutras and Vinaya, even nectar can become poison, Correctly understood and taken, they cure all ailments; misunderstood, they exacerbate illness. Knowing the Dharma without turning inward, understanding scriptures but actions become worse, Abandoning precepts, meditation, and virtuous deeds, clinging instead to the surface of words. Therefore, verses and stanzas are composed, bringing joy to the heart when recited, Think deeply, observe, and measure yourself. Why use repeated verses? Because the words are few, but the meaning is vast. Rely on the precepts to benefit yourself, believe and accept without doubt or slander. Or seeing others defame and revile, belittling and neglecting, This refers to the teachings of the Mahayana, which are not contrary to reason.

Admonition to Observe the Six Difficulties and Rejoice in Cultivating the Path, Fifth

First, among all beings, a human body is difficult to obtain, as the Tipiṭaka (提謂經) says: 'Now obtaining a human body is more difficult than a turtle encountering a floating log.' Second, even having a human body, being born in China is difficult; this land is like a remote region, possessing the complete Mahayana Dharma scriptures and Vinaya. Third, even with the true Dharma, believing and delighting in it is difficult; now I believe according to my ability, daring not to doubt or slander. Fourth, a complete human body is difficult to obtain; now I have received a male body, without disability, and with proper features. Fifth, even with a male body, six senses intact, being entangled by the five desires, renouncing home life is very difficult; now I am able to renounce worldly love and cultivate the path, wearing the Buddha's robe, receiving the Buddha's pure precepts. Sixth, even having received the precepts, keeping them is very difficult; you should respect and cherish the precepts, guarding them with shame and care. If these six matters are not observed, one will indulge oneself, deeply obstructing the holy path. Having transcended these six difficulties, one should always rejoice, what was difficult to obtain has been obtained, and having obtained it, do not lose it; such contemplation is called purifying the mind. The verse says:

The world has six difficulties, what was difficult to obtain has now been obtained, Diligently cultivate morality, concentration, and wisdom, skillfully understanding the name, taste, and phrase of the scriptures, Therefore, study the Mahayana, when there is a question, know where to ask. Receiving the food of donors, filling the belly without wisdom or thought, Without wisdom, greed and hatred grow, unable to abide by the Dharma, Violating the precepts.

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毀戒足，　　命終生四趣。

誡觀世相如夢修出世善根法第六

云何方便能令眾生離苦出世？但愚人貪愛，我即不貪。何者是名世愚貪愛？所謂官榮封賞、車馬庫藏、臺觀園林、采女音樂、上服美饌、遊戲射獵、宴會倡伎、嫁娶賓席、恃怙族姓、追朋逐勢、三軍列陣、前鋒精銳、謀策將略、果毅傷殺、平殄除蕩、快意適情、攻城破柵、收縛簿斂、刀筆豪俠、意志建立、俗藝醫方、工巧居積、攝斂奠祭。以要言之，如此眾多世務，無量殺害、飲酒啖肉、斗諍勝負、怨仇熱惱、悲喜安危、吉兇禍福，能於此中悉舍離者，名真修道出世人也。眾生迷倒，於此世事謂是真法，不知無數劫來生死大苦，身壞命終墮三惡道，恒河沙劫受大燒煮。雖遭此苦，仍于生死貪著無厭，迭相承習迷惑塵境，皆由未值善導未聞正法。汝今既聞，如聞修學，名為凈心。偈曰：

凡夫狂癡性，　　所見常不正， 　資養三毒身，　　貪瞋轉增盛。 　未觀尸穢形，　　持糞如行屏， 　常游違順境，　　詐偽起諂佞。 　實無常我樂，　　妄見常我凈， 　罪業顛倒故，　　恒游諸險徑。 　智者如實解，　　慧命心決定， 　觀世如夢幻，　　窮真道成聖。

誡觀破戒僧尼不修出世法第七

僧尼破戒者，所謂畜養奴

【現代漢語翻譯】 現代漢語譯本： 毀壞戒律的人，命終之後會墮入地獄、餓鬼、畜生這四惡趣之中。

第六，告誡人們觀察世間萬象如夢幻泡影，修習出世間的善根法門

要用什麼方法才能使眾生脫離苦難，得到出世的解脫呢？因為愚笨的人貪戀世間事物，所以我才不貪戀。什麼叫做世俗愚人的貪愛呢？就是指官位榮耀和封賞、車馬和倉庫儲藏、高臺樓閣和園林、采女和音樂、華美的衣服和精美的食物、遊戲射獵、宴會和歌舞伎樂、嫁娶和賓客宴席、依仗家族姓氏、追逐權勢、軍佇列陣、前鋒精銳、謀略和將領、果敢決斷和傷殺、平定和剷除、追求快意和滿足私情、攻城和破柵、收捕和徵稅、舞文弄墨和俠義行為、意志的建立、世俗的技藝和醫術、工巧的技藝和積蓄、祭祀等等。總而言之，像這樣眾多的世俗事務，包含著無量的殺害、飲酒吃肉、爭鬥勝負、怨恨仇敵帶來的熱惱、悲傷和喜悅、安穩和危險、吉利和兇禍，如果能對這些全部捨棄，這個人就可以稱作真正修道、出離世間的人。眾生迷惑顛倒，把這些世俗的事情當作真正的佛法，不知道無數劫以來生死輪迴的巨大痛苦，身壞命終之後墮入地獄、餓鬼、畜生三惡道，像恒河沙數一樣多的劫數里遭受大火燒煮的痛苦。即使遭受這樣的痛苦，仍然對生死輪迴貪戀執著沒有厭倦，互相承襲這些迷惑的塵境，都是因為沒有遇到善知識的引導，沒有聽聞真正的佛法。你們現在既然聽聞了佛法，就要像聽聞的那樣去修行學習，這就叫做清凈心。偈語說：

凡夫狂妄愚癡的本性，所見到的事物常常是不正確的， 用以資養增長貪嗔癡三毒之身，貪慾和嗔恨因此更加增長旺盛。 沒有觀照過屍體污穢的形狀，把糞便當作可以遮擋風的屏障一樣， 常常在違背和順從的境界中游蕩，虛偽欺詐，生起諂媚和姦佞之心。 實際上沒有常、樂、我、凈，卻虛妄地認為有常、樂、我、凈， 因為罪業顛倒的緣故，常常在各種危險的道路上行走。 有智慧的人如實地理解這些道理，智慧的生命和內心因此堅定， 觀察世間萬象如同夢幻泡影，窮究真理，最終證得聖果。

第七，告誡人們觀察破戒的比丘和比丘尼不修習出世間的佛法

僧人和尼姑如果違犯戒律，比如蓄養奴僕

【English Translation】 English version: Destroying the precepts, after death, one is born into the four lower realms (hell, hungry ghosts, animals).

Sixth, Admonishing to Observe the World as a Dream and Cultivate the Dharma of Transcendence

What skillful means can enable sentient beings to leave suffering and transcend the world? It is because fools are greedy and attached, so I am not greedy. What is called the greed and attachment of worldly fools? It refers to official honors and rewards, carriages and horses, storehouses, terraces and gardens, concubines and music, fine clothes and delicious food, games and hunting, banquets and entertainment, marriage and guest seats, reliance on family names, chasing after friends and power, armies arrayed, elite vanguards, strategies and tactics, decisive injury and killing, pacification and elimination, seeking pleasure and satisfying emotions, attacking cities and breaking fences, arresting and collecting taxes, literary skills and chivalrous behavior, establishing will, secular arts and medicine, skillful accumulation, collecting and offering sacrifices. In short, such numerous worldly affairs involve countless killings, drinking alcohol and eating meat, fighting for victory, resentment and hatred, sorrow and joy, safety and danger, auspiciousness and misfortune. If one can completely abandon these, they can be called a true cultivator and a person who transcends the world. Sentient beings are deluded and regard these worldly affairs as the true Dharma, not knowing the great suffering of birth and death for countless kalpas. After the body breaks and life ends, they fall into the three evil realms (hell, hungry ghosts, animals), suffering great burning for kalpas as numerous as the sands of the Ganges River. Even though they suffer such pain, they are still greedy and attached to birth and death without satiety, inheriting and practicing these deluded dust realms, all because they have not encountered a good guide and have not heard the true Dharma. Now that you have heard it, practice and learn as you have heard, this is called a pure mind. The verse says:

The nature of ordinary people is foolish and deluded, What they see is often incorrect. They nourish the body with the three poisons (greed, hatred, delusion), Greed and hatred grow stronger and stronger. They have not contemplated the filth of the corpse, They hold feces as if it were a screen to ward off the wind. They constantly wander in agreeable and disagreeable environments, They are deceitful and hypocritical, giving rise to flattery and treachery. In reality, there is no permanence, joy, self, or purity, But they falsely see permanence, joy, self, and purity. Because of sinful and inverted actions, They constantly walk on dangerous paths. Wise people understand these principles as they truly are, Their wisdom and mind become firm, They observe the world as a dream and illusion, They exhaustively seek the truth and attain sainthood.

Seventh, Admonishing to Observe Monks and Nuns Who Break the Precepts and Do Not Cultivate the Dharma of Transcendence

Monks and nuns who break the precepts, such as raising slaves

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婢僮僕牛驢車乘田宅、種植園林華果、金銀粟白、屏風氈被、好枕細席、箱匱盆瓫、銅器盤碗、上好三衣、牙床坐褥、房舍退屋、廚庫碓磨、脂面藥酒、雜鮭醬酢異種口味，王公貴重多人顧識、生緣富貴、數過親舊、餉送弔問、申訴衙府，身為眾首門徒強盛、講說相難，好喜音樂，常居一寺評量僧事、迭相擯罰，借問旱潦、豐儉、盜賊、水火、毒獸之事，經過酒店、市纏、屠膾、獵射之家，親友、婦女、琴瑟、詩賦、圍棋、雙陸，讀外書典，高語大笑，嫌恨諍竟，飲酒食肉，綾羅衣服五色鮮明，勤剃鬚發、爪利如鋒，畜八不凈、財寶富足，於此等事貪求愛著，積聚不離，名真破戒。經云：「此等比丘名禿居士、名披袈裟賊、名禿獵師、名三塗人、名無羞人、名一闡提、名謗三寶、名害一切檀越眼目、名生死種子、名障聖道。遠離此等十種惡名即為凈心。」偈曰：

可怪凡夫人，　　積聚貪瞋癡， 　破戒無羞恥，　　輕賤木叉珍。 　追求忙如火，　　種植涉艱辛， 　教他多佈施，　　自舍若抽筋。 　傲慢善知識，　　恃怙膿血身， 　放逸著五欲，　　何時出苦津。 　衣貪五色服，　　食貪常飽肚， 　舍靜入憒鬧，　　經戒未曾睹。 　拔草復掘地，　　溉灌治園圃， 　生業過俗人，　　甕匱居三五

【現代漢語翻譯】 現代漢語譯本 奴婢、男僕、耕牛、毛驢、車乘、田地住宅、種植的園林和果樹、金銀穀米、屏風氈毯、舒適的枕頭和精細的蓆子、箱子櫃子盆罐、銅器盤碗、上好的三衣（比丘所穿的三種袈裟）、牙床坐墊、房屋廂房、廚房倉庫碓磨、潤膚油脂和藥酒、各種醃魚醬菜和醋以及奇異的口味，與王公貴族等重要人物相識、因前世的善緣而富貴、頻繁拜訪親戚朋友、贈送禮物和慰問喪事、向官府申訴，身為眾人之首或門徒眾多且勢力強盛、互相辯論爭執，喜好音樂，常住在一座寺廟裡評判僧人的事務、輪流互相懲罰，打聽旱澇、收成好壞、盜賊、水火、毒獸等事情，經過酒店、市場、肉鋪、打獵射殺動物的人家，與親友婦女一起玩弄琴瑟、吟詩作賦、下圍棋和雙陸，閱讀外道典籍，高聲談笑，互相嫌棄憎恨爭鬥，飲酒吃肉，穿著綾羅綢緞等顏色鮮艷的衣服，勤于剃鬚理髮、指甲鋒利如刀，蓄養八種不凈之物（指比丘不應蓄養的八種東西，如金銀等）、擁有充足的財寶，對於這些事情貪求愛戀執著，積聚不肯舍離，這樣的人名為真正破戒之人。經書上說：『這些比丘名為禿頭居士、名為披著袈裟的賊、名為禿頭獵人、名為三惡道之人、名為無慚無愧之人、名為斷善根的一闡提（斷絕善根的人）、名為誹謗佛法僧三寶之人、名為損害一切施主眼目之人、名為生死輪迴的種子、名為障礙證悟聖道之人。』遠離這些十種惡名，就是清凈心。偈語說：

真是奇怪啊這些凡夫俗子，積聚貪婪、嗔恨和愚癡， 破戒卻毫無羞恥之心，輕視珍貴的戒律。 追求名利像烈火一樣急迫，種植作物也歷盡艱辛， 教導別人要多多佈施，自己捨棄財物卻像抽筋一樣痛苦。 傲慢對待善知識（指導修行的善友），依仗這充滿膿血的身體， 放縱自己沉迷於五欲（色、聲、香、味、觸），何時才能脫離這痛苦的深淵？ 貪戀五顏六色的華麗衣服，貪圖吃得飽飽的肚子， 捨棄清凈的處所而進入喧鬧的環境，佛經和戒律卻從未見過。 拔草又挖掘土地，澆水灌溉治理園圃， 所從事的生計超過了世俗之人，陶罐瓦甕堆滿了三五個。

【English Translation】 English version Maids, male servants, oxen, donkeys, carts, fields and houses, cultivated gardens and orchards, gold, silver, grain, white rice, screens, felt blankets, fine pillows and delicate mats, chests, cabinets, pots and jars, bronze utensils, plates and bowls, the best three robes (the three kasayas worn by a Bhikkhu), ivory beds and sitting cushions, houses and back rooms, kitchens, storehouses, mortars and pestles, face creams, medicinal wines, various pickled fish, sauces, vinegars, and exotic flavors, acquaintance with kings, nobles, and important people, wealth and nobility due to past good karma, frequent visits to relatives and friends, offering gifts and condolences, making appeals to government offices, being a leader of the masses or having many disciples and strong influence, engaging in debates and disputes, enjoying music, residing permanently in a temple judging the affairs of monks, alternately punishing each other, inquiring about droughts, floods, good or bad harvests, thieves, fires, and poisonous beasts, passing by taverns, markets, butcher shops, and the homes of hunters, associating with relatives, women, playing musical instruments, composing poetry, playing Weiqi (Go) and Shuanglu (backgammon), reading non-Buddhist scriptures, speaking loudly and laughing boisterously, harboring resentment, hatred, and contention, drinking alcohol and eating meat, wearing bright and colorful silk and brocade clothes, diligently shaving their beards and hair, having nails as sharp as knives, keeping the eight impure things (referring to the eight things a Bhikkhu should not keep, such as gold and silver), possessing abundant wealth, being greedy, loving, and attached to these things, accumulating them and being unwilling to part with them—such a person is truly called a breaker of precepts. The sutras say: 'These Bhikkhus are called bald-headed laymen, thieves in robes, bald-headed hunters, beings of the three evil realms, shameless people, Icchantikas (those who have severed their roots of goodness), slanderers of the Triple Gem (Buddha, Dharma, Sangha), destroyers of the eyes of all donors, seeds of samsara, and obstacles to the path of enlightenment.' To be far away from these ten evil names is to have a pure mind.' The verse says:

How strange are these ordinary people, accumulating greed, hatred, and delusion, Breaking precepts without shame, despising the precious Vinaya (discipline). Pursuing fame and gain as urgently as fire, cultivating crops with hardship, Teaching others to give generously, but parting with their own possessions is like having their tendons pulled out. Arrogant towards good spiritual friends, relying on this body full of pus and blood, Indulging in the five desires (form, sound, smell, taste, touch), when will they escape this sea of suffering? Greedy for colorful and gorgeous clothes, greedy for a constantly full belly, Abandoning quiet places and entering noisy environments, the sutras and precepts have never been seen. Pulling weeds and digging the earth, watering and cultivating gardens, Engaging in livelihoods that surpass those of ordinary people, with three or five urns and pots filled.

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。 　唯憂財不足，　　鎖門牢閉戶， 　高聲大語笑，　　諂慢心未普。 　毀犯四重禁，　　抵突兇如虎， 　身壞永沉淪，　　罪畢生夷虜。 　可念眾生狂，　　癡暗無慧光， 　但貪目前利，　　不見當來殃。 　出家望靜樂，　　返為馳逐忙， 　抱財忽命終，　　道俗竟分張。 　惡性如蛇蝎，　　惡貪如豺狼， 　剃頭無實德，　　高容返自傷。 　隱罪求名聞，　　不畏利養瘡， 　白衣修戒施，　　壽盡生天堂。 　沙門倒慳惜，　　不觀空無常， 　唯知造惡業，　　觸事皆面牆。 　破戒違經律，　　無慚故覆藏， 　我作還我受，　　三塗遣誰當。 　雖無我人法，　　善惡亦不亡， 　三界輪迴苦，　　六道生死長。 　如是諸惡過，　　謹慎好思量， 　愿斷相續因，　　持心如金剛。 　定水洗煩惱，　　戒城自遮防， 　德如螺髻梵，　　去處見西方。

誡觀外現威儀內起邪命法第八

邪命者，所謂凈治住處，嚴飾道場，羅列幡華及諸道具，數為洗剃，常帶袈裟，覆膞靴履，威儀齊整，緩行直進，下聲軟語，或復靜默閉目低頭，衣缽隨身執著律相。然其內心常求名利，望他請喚恭敬尊重，進戒度人強為師首，處在徒眾希他依止，設解經律問時生難。性多嫌恨惡眼視人

【現代漢語翻譯】 現代漢語譯本 只憂慮財富不夠，緊鎖大門，牢牢關閉門戶， 高聲大笑，大聲說話，諂媚傲慢之心沒有普遍消除。 毀犯殺生、偷盜、邪淫、妄語四重禁戒，牴觸冒犯，兇猛如虎， 身死之後永遠沉淪，罪業完畢後轉生到邊遠地區。 可憐這些瘋狂的眾生，愚癡黑暗，沒有智慧的光芒， 只貪圖眼前的利益，看不見將來的災殃。 出家本希望得到清凈快樂，反而變得奔波忙碌， 抱著財富忽然命終，出家和在家之人最終分道揚鑣。 惡劣的本性如同蛇蝎，貪婪的慾望如同豺狼， 剃了頭髮卻沒有真實的德行，表面莊嚴反而會傷害自己。 隱藏罪惡，追求名聞利養，不怕因利養而生瘡， 在家之人修行戒律和佈施，壽命終結后可以升到天堂。 出家的沙門（Śrāmaṇa，指佛教出家修行者）反而慳吝吝嗇，不觀察空性和無常， 只知道造作惡業，無論做什麼都像面對一堵墻一樣處處碰壁。 破壞戒律，違背經書和戒律，毫無慚愧之心，故意掩蓋， 我所作的惡業最終還是由我來承受，三惡道（地獄、餓鬼、畜生）的苦難又能讓誰來承擔呢？ 雖然沒有我、人、法（ātman, pudgala, dharma）的執著，但善惡的業力也不會消亡， 在欲界、色界、無色界（kāmadhātu, rūpadhātu, arūpadhātu）三界中輪迴是痛苦的，在天道、人道、阿修羅道、地獄道、餓鬼道、畜生道（deva, manuṣya, asura, naraka, preta, tiryagyoni）六道中生死是漫長的。 像這樣的各種罪惡過失，要謹慎地好好思量， 愿斷除這些惡業相續的因，保持心像金剛一樣堅定。 用禪定的水洗滌煩惱，用戒律的城墻來遮擋防禦， 德行如同螺髻梵王（Śikhin，過去七佛之一），往生之處就能見到西方極樂世界。

誡觀外現威儀內起邪命法第八

所謂的邪命，就是指：精心地整理居住的地方，莊嚴地裝飾道場，陳列幡幢和鮮花以及各種法器，頻繁地洗頭剃髮，經常穿著袈裟，用衣物遮蓋小腿，穿著鞋子，威儀整齊，緩慢行走，逕直向前，說話聲音低沉柔和，或者保持安靜沉默，閉著眼睛，低著頭，衣缽隨身攜帶，執著于戒律的表相。然而他們的內心卻常常追求名利，希望別人請他去，恭敬尊重他，勉強給人授戒，強行做別人的師父，身處徒眾之中，希望別人依賴他，即使懂得經律，在被提問時也會裝作不懂。

【English Translation】 English version Only worry about not having enough wealth, locking the door tightly and closing the house securely, Laughing loudly and speaking loudly, the flattering and arrogant heart has not been universally eliminated. Violating the four major precepts of killing, stealing, sexual misconduct, and lying, offending fiercely like a tiger, After death, forever sinking into misery, after the karma is exhausted, being reborn in remote areas. Pitiable are these crazy sentient beings, foolish and dark, without the light of wisdom, Only greedy for immediate benefits, not seeing the future disasters. Originally hoping to find peace and joy in renunciation, but instead becoming busy and rushing about, Suddenly dying while holding onto wealth, the renunciates and laypeople ultimately go their separate ways. Evil nature like snakes and scorpions, greedy desires like jackals and wolves, Having shaved the head but without real virtue, outward solemnity will only harm oneself. Hiding sins and seeking fame and gain, not fearing sores caused by offerings, Laypeople who practice precepts and give alms can ascend to heaven after their lifespan ends. Renunciate Śrāmaṇas (Buddhist practitioners) are instead stingy and miserly, not observing emptiness and impermanence, Only knowing how to create evil karma, everything they do is like facing a wall. Breaking precepts and violating scriptures and rules, without shame, deliberately concealing, The evil deeds I commit will ultimately be borne by me, who can bear the suffering of the three evil realms (hell, hungry ghosts, animals)? Although there is no attachment to self, person, or dharma (ātman, pudgala, dharma), the karma of good and evil will not disappear, Reincarnation in the three realms of desire, form, and formlessness (kāmadhātu, rūpadhātu, arūpadhātu) is painful, and birth and death in the six realms of gods, humans, asuras, hells, hungry ghosts, and animals (deva, manuṣya, asura, naraka, preta, tiryagyoni) is long. Such evil faults as these, carefully and thoroughly contemplate, May we cut off the causes of these continuous evil deeds, and hold the mind as firm as a diamond. Use the water of samādhi (concentration) to wash away afflictions, and use the city of precepts to shield and defend, Virtue like Śikhin』s (one of the past seven Buddhas) ushnisha (cranial protuberance), the place of rebirth will be the Western Pure Land.

Admonition on Observing Outward Dignity and Inwardly Arising Wrongful Livelihood, Chapter 8

So-called wrongful livelihood refers to: meticulously tidying up the dwelling place, solemnly decorating the maṇḍala, displaying banners and flowers and various dharma implements, frequently washing and shaving the head, often wearing the kāṣāya (robe), covering the calves with clothing, wearing shoes, with dignified demeanor, walking slowly and straight forward, speaking in a low and gentle voice, or remaining quiet and silent, closing the eyes, lowering the head, carrying the robes and bowl with them, attached to the appearance of the precepts. However, their hearts often seek fame and gain, hoping that others will invite them, respect and honor them, reluctantly give precepts to others, forcibly become others' teachers, being among the disciples, hoping that others will rely on them, even if they understand the scriptures and rules, they will pretend not to understand when asked.

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，少見侵觸不受其懺，口若發言喜說機刺，嫉他得利如火燒心，情塵意垢曾未除遣，雖坐繩床起惡覺觀，攀緣亂想念世欲事，令夜惡夢漏失不凈。惡覺染意熏本識藏，結惡業種染能障，凈生死不絕輪迴無際，受諸苦惱。三業不凈乖八聖道，外白里黑順八邪徑，是名邪命欺誑凡聖，如是觀察，得名凈心。偈曰：

口誦無常經，　　身作有常計， 　求望他利養，　　閤眼未觀諦。 　三衣唯欲好，　　不肯著破弊， 　內心至粗獷，　　外相真似細。 　欺誑世間人，　　大悲為流涕， 　賢聖不讚嘆，　　善神不扶衛。 　業障日夜增，　　戒定唸唸滯， 　雖有兩個眼，　　復患一雙曀。

誡觀取相恃善誑佛法第九

經云：何者比丘名為誑佛？若言我修慈悲彼人瞋恚，我能佈施某甲慳貪，我具凈戒彼人犯戒，我勤精進彼人懈怠，我有智慧彼人太愚，我今樂靜彼染憒鬧，我修威儀彼人輕躁，我如法住彼不如法。或恃隱山絕粒，納衣一食、常坐不臥、冢間樹下，或講經律善解法相，我有如是福德智慧。取此相者即名我見、眾生見、壽者見，堅執是相名為誑佛。何者修道名不誑佛？若人修空、無相、無愿三解脫門亦不生著，唯觀世諦虛妄顛倒，如幻如夢無有一實。成此觀門修戒定慧，精進不恃己能輕他無

德，柔和質直謙下無諍，以此善根迴向無上菩提，如是離相修者名不誑佛。不誑佛故得平等法，法眼明朗能凈智障，不著空有，名為凈心。偈曰：

八萬四千法，　　對治多種病， 　是名大方便，　　成就善巧行。 　執相名誑佛，　　著我起見諍， 　比丘自沉溺，　　不能到究竟。 　故修三脫門，　　法空資慧命， 　深觀緣集故，　　證智更歡慶。

誡觀慢天懼人屏處造過法第十

凡夫憍諂威儀不恒，人前斂攝名為諂詐，屏處造過名為憍逸。所謂破諸戒儀，私飲盜食，赤露裸跣，河池澡浴，露地便利，下氣出聲，摩捫屏處，仰眠伏地，蹲踞支頰，走驟顧眄，吟詠歌嘯，略要而言，故名憍諂。三業四儀悉不如法，人前似人，屏處如鬼，一切天神證知此過，身壞命終生獼猴中、及鬼魅中，為犯戒儀果報對至，不欺闇室即其義也。何以故？大業之樹光明如鏡，眾生造業于彼悉現。神天有二：一字同生；二字同名。人不見天，天常見人，業力持罪不在晝夜，行者謹慎屏露無差。大千世界在佛毛孔，豈容屏過賢聖不知？是故菩薩有八萬威儀，聲聞戒有三千威儀，汝應修集威儀庠序，屏露二處一等用心，乃至失命不虧仁范，如是持行，名為凈心。偈曰：

賢聖出三界，　　常游三界境， 　觀諸眾

生業，　　如形對日影。 　智者慎威儀，　　持戒心勇猛， 　屏處無闕失，　　四念堅固秉。 　觀身如毒蛇，　　察心如冤家， 　身心是大患，　　覆罪如河沙。 　智者犯已悔，　　終不蓋疵瘕， 　藏過嬰惡名，　　地獄受鐵叉。 　苦哉末法時，　　比丘比丘尼， 　剃髮雖改服，　　猶守貪瞋癡。 　假名優婆塞，　　諭諂優婆夷， 　名中喚五戒，　　實未具一支。 　口常誦藥方，　　心病不肯治， 　惡業覆障故，　　邪命求余資。 　身見執著我，　　不覺即分離， 　亦不觀五陰，　　氣息若懸絲。 　人前粗斂攝，　　屏處逾須彌， 　唯懼人怪笑，　　不畏天證知。 　欲醉狂情發，　　行坐染心思， 　纏綿破重戒，　　命終墮阿鼻。 　地獄經一劫，　　劫盡更復移， 　此苦難堪忍，　　屏處最慎之。 　為造狂業故，　　諸佛發大悲， 　犯欲須臾樂，　　受苦無量時。 　經云人從生，　　即有二種天， 　晝夜與身俱，　　共人同受年。 　一念為善惡，　　了了皆現前， 　惡多天減算，　　善強命長延。 　毗盧遮那佛，　　身界廣無邊， 　於一毛孔中，　　容受三大千。 　性照圓明徹，　　含生上福田， 　以眾屏多過，　　無緣起慈憐。

誡觀女人十

【現代漢語翻譯】 現代漢語譯本 生計就像形體對著太陽的影子一樣，如影隨形。 智者謹慎自己的威儀，持守戒律，內心勇猛精進， 在獨處時也沒有任何缺失，以四念處（四念處：觀身不凈、觀受是苦、觀心無常、觀法無我）堅定地約束自己。 觀察身體如同毒蛇一般危險，察覺內心如同冤家一般充滿惡意， 身和心是最大的禍患，所覆蓋的罪惡如同恒河沙一樣多。 智者犯錯後會立即懺悔，最終不會掩蓋自己的缺點和錯誤， 隱藏過錯會招致惡名，死後在地獄遭受鐵叉的刑罰。 可悲啊，末法時代的比丘（比丘：佛教出家男眾）、比丘尼（比丘尼：佛教出家女眾）， 即使剃了頭髮，改變了服裝，仍然守著貪婪、嗔恨和愚癡。 假借優婆塞（優婆塞：在家男居士）的名義，諂媚優婆夷（優婆夷：在家女居士）， 口頭上念著五戒（五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒），實際上連一條戒律都不能完全遵守。 嘴裡常常念著藥方，心裡有病卻不肯醫治， 因為惡業的覆蓋和阻礙，用不正當的手段來謀求額外的資財。 由於身見（身見：執著于身體為我）而執著于『我』，不覺察身體即將分離， 也不觀察五陰（五陰：色、受、想、行、識），生命的氣息就像懸掛的絲線一樣脆弱。 在人前稍微收斂自己的行為，獨處時卻放縱得像須彌山一樣高大， 只害怕別人怪罪嘲笑，卻不畏懼天神的見證和知曉。 慾望像酒醉一樣狂發，行走坐臥都沾染著邪惡的念頭， 被煩惱纏繞而破了重要的戒律，命終后墮入阿鼻地獄（阿鼻：佛教中的第八層地獄，也稱無間地獄）。 在地獄裡經歷一個劫（劫：佛教時間單位，非常長的時間），一個劫結束后又被轉移到另一個地獄， 這種痛苦難以忍受，所以在獨處時更要謹慎。 因為造作瘋狂的惡業，諸佛（諸佛：所有佛的統稱）都發出大悲心， 犯邪淫只得到短暫的快樂，卻要遭受無量時間的痛苦。 經書上說，人從出生時，就有兩種天神， 日夜與身體在一起，和人一同經歷歲月。 一個念頭是善是惡，都清清楚楚地呈現在天神面前， 惡念多，天神會減少人的壽命，善念強，人的壽命就會延長。 毗盧遮那佛（毗盧遮那佛：象徵法身佛）的身界廣大無邊， 在一個毛孔中，就能容納三千大千世界。 自性光明圓滿而透徹，包含著眾生，是無上的福田， 因為眾人獨處時多有過失，所以（諸佛）無緣無故地發起慈悲憐憫之心。 告誡觀察女人的十事（此處內容可能缺失或未完整）

【English Translation】 English version Livelihood is like a form facing the shadow of the sun, inseparable. The wise are cautious in their demeanor, uphold the precepts, and are courageous and diligent in their hearts. There are no shortcomings even in solitude, and the Four Foundations of Mindfulness (Four Foundations of Mindfulness: contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena) are firmly adhered to. Observe the body as dangerous as a poisonous snake, and perceive the mind as malicious as an enemy. The body and mind are the greatest calamities, and the sins covered are as numerous as the sands of the Ganges. The wise repent immediately after making mistakes and will never cover up their shortcomings and errors. Hiding faults will lead to a bad reputation, and after death, one will suffer the punishment of iron forks in hell. Alas, in the Dharma-Ending Age, the Bhikshus (Bhikshu: Buddhist ordained monks) and Bhikshunis (Bhikshuni: Buddhist ordained nuns), Even if they shave their heads and change their clothes, they still cling to greed, hatred, and delusion. Falsely claiming to be Upasakas (Upasaka: lay male Buddhist practitioners) and flattering Upasikas (Upasika: lay female Buddhist practitioners), They recite the Five Precepts (Five Precepts: not to kill, not to steal, not to commit sexual misconduct, not to lie, not to consume intoxicants) in name only, but in reality, they cannot fully observe even one of them. They often recite prescriptions, but they are unwilling to treat the diseases of their hearts. Because of the covering and obstruction of evil karma, they seek extra wealth through improper means. Due to the view of self (view of self: attachment to the body as self), they cling to 'I', unaware that the body is about to separate. They do not observe the Five Skandhas (Five Skandhas: form, feeling, perception, mental formations, and consciousness), and the breath of life is as fragile as a hanging thread. They slightly restrain their behavior in front of people, but in solitude, they indulge as high as Mount Sumeru. They only fear being blamed and ridiculed by others, but they do not fear the witnessing and knowing of the gods. Desire erupts like drunkenness, and walking and sitting are stained with evil thoughts. Entangled by afflictions, they break important precepts, and after death, they fall into Avici Hell (Avici: the eighth and lowest level of hell in Buddhism, also known as the uninterrupted hell). In hell, they experience one kalpa (kalpa: an extremely long period of time in Buddhism), and after one kalpa ends, they are transferred to another hell. This suffering is unbearable, so one must be more cautious in solitude. Because of creating crazy evil deeds, all Buddhas (all Buddhas: a collective term for all Buddhas) develop great compassion. Committing sexual misconduct brings only temporary pleasure, but one must endure immeasurable suffering. The scriptures say that when a person is born, there are two kinds of gods, Who are with the body day and night, and experience the years together with the person. Whether a thought is good or evil, it is clearly presented to the gods, If there are many evil thoughts, the gods will reduce the person's lifespan, and if there are strong good thoughts, the person's lifespan will be extended. Vairocana Buddha's (Vairocana Buddha: symbolizes the Dharmakaya Buddha) body realm is vast and boundless, Within one pore, it can accommodate three thousand great chiliocosms. The nature of the self is bright, complete, and thorough, containing all beings, and is the supreme field of merit, Because people often have many faults in solitude, (the Buddhas) spontaneously generate compassion and pity. Admonitions on observing women's ten matters (this content may be missing or incomplete)

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惡如實厭離解脫法第十一

女人十惡者，具說難窮，今略言之，令生厭離。一者貪淫無量無厭。經云：「十方國土有女人處即有地獄。」一切障道此為是苦。女人慾男，如海吞流，百千萬劫，畢竟不滿，得一望一，心意狂亂，見可意男悉愿與交，猶火納薪多益多熾，晝夜行坐無忘欲時。受五道身皆女形攝，先際已來女根未轉，徹窮劫世不免女身，故名貪慾無厭。二者嫉妒心如毒蛇。家有婦類悉生憎垢，口似相親心如冤家，若同夫婿更相規命。或作符厭、解奏毒藥，或僱人殺害、或截支節、或毀面目，或削衣食、鞭打罵辱，方便除他欲得獨立，故名嫉妒。三者諂曲詐親。凡見人時未語先笑，口云憶念心懷嫌恨。對於夫婿，思他男子，愿夫遠行、或愿早死，或與外人多種謀計，及見夫時諂媚附近，身向心背，名為詐親。四者放逸。但念綵衣裝粉釵釧，修治面目望他愛念，耽著五欲不避親疏，不畏後世畜生餓鬼，名為放逸。五者口多惡業。出言虛誑實情難得，凡所論說虛多實少，喜道鄙弊穢惡之語，母女姊妹不相避忌，兩舌斗亂傳送訊息，數作咒誓不畏殃報，屏罵尊長窮逐諍訟，是名口多惡業。六者厭背夫主。若見端正男子，無羞追逐，或遣信逼、或自身往，坐臥不安休廢生業，或結成病、或時託病，屏處飲啖，人前

【現代漢語翻譯】 現代漢語譯本

第十一品：如實厭離諸惡之法

關於女人的十種惡行，如果詳細來說，難以窮盡。現在簡略地說說，使人生起厭離之心。第一種是貪淫無量，永無滿足。經書上說：『十方國土，凡是有女人的地方，就有地獄。』一切障礙修道的，這都是苦。女人對男人的慾望，就像大海吞噬河流，百千萬劫，終究不會滿足。得到一個，又希望得到另一個，心意狂亂。見到合意的男人，都希望與他交合，就像火堆里新增柴火，越多越旺。日夜行走坐臥，沒有忘記慾望的時候。承受五道輪迴的身體，都是女人的形體所攝。從最初以來，女根沒有轉變，直到窮盡劫數，也無法免除女身，所以叫做貪慾無厭。第二種是嫉妒心像毒蛇一樣。家裡有其他婦人，都心生憎恨，口頭上好像很親近，心裡卻像仇人一樣。如果與丈夫親近，就更加互相算計。或者用符咒、詛咒、毒藥，或者僱人殺害，或者截斷肢體，或者毀壞面容，或者削減衣食，鞭打辱罵，想方設法除去他人，想要自己獨佔，所以叫做嫉妒。第三種是諂媚虛偽，假裝親近。凡是見到人的時候，還沒說話就先笑，口頭上說想念，心裡卻懷著嫌恨。面對丈夫，卻想著其他男子，希望丈夫遠行，或者希望他早死。或者與外人策劃各種陰謀，等到見到丈夫的時候，就諂媚地靠近，身體靠近，心裡卻背叛，叫做虛偽親近。第四種是放縱。只想著彩色的衣服、裝飾用的髮釵和手鐲，修飾容貌，希望得到別人的愛戀，沉迷於五欲之中，不避諱親疏，不畏懼後世墮入畜生、餓鬼道，叫做放縱。第五種是口出惡語。說出來的話虛假不實，難以得到真情。凡是所說的話，虛假的多，真實的少，喜歡說些鄙俗、污穢的語言，母女姐妹之間也不避諱。搬弄是非，挑撥離間，傳送訊息，經常發誓，不怕遭受災禍報應，背地裡謾罵尊長，窮追不捨地爭吵訴訟，這叫做口多惡業。第六種是厭惡背叛丈夫。如果見到端正的男子，毫無羞恥地追逐，或者派人送信引誘，或者自己親自前往，坐立不安，荒廢生計，或者結成疾病，或者假裝生病，獨自一人在隱蔽的地方吃喝。

【English Translation】 English version

Chapter 11: The Dharma of Truly Detesting and Separating from Evil

The ten evils of women are difficult to exhaustively describe. Now, I will speak of them briefly, so that people may develop a sense of detestation and separation. The first is limitless and insatiable greed for lust. The sutras say: 'In the ten directions, wherever there are women, there is hell.' This is the suffering that obstructs the path to enlightenment. A woman's desire for a man is like the ocean swallowing rivers; for hundreds of thousands of kalpas (aeons), it is never satisfied. Having obtained one, she desires another, her mind is in turmoil. Seeing a desirable man, she wishes to have intercourse with him, like adding fuel to a fire, the more the more it blazes. Day and night, walking, sitting, she never forgets her desires. Receiving bodies in the five realms of existence, all are encompassed by the female form. From the beginningless past, the female organ has not been transformed; throughout endless kalpas, she cannot escape the female body, hence it is called insatiable greed. The second is jealousy, like a poisonous snake. If there are other women in the household, she harbors hatred and resentment. Her words may seem affectionate, but her heart is like that of an enemy. If they are close to her husband, they scheme against each other even more. She may use charms, curses, or poison, or hire someone to kill, or sever limbs, or disfigure faces, or reduce food and clothing, whipping and scolding, using any means to eliminate others, wanting to be the only one, hence it is called jealousy. The third is flattery and deceit, feigning intimacy. Whenever she sees someone, she smiles before speaking, saying she misses them, but harboring resentment in her heart. Facing her husband, she thinks of other men, wishing her husband would travel far away, or die early. Or she plots various schemes with outsiders, and when she sees her husband, she flatters and approaches him, her body close but her heart betraying him, this is called feigning intimacy. The fourth is indulgence. She only thinks of colorful clothes, ornamental hairpins and bracelets, adorning her face, hoping to be loved by others, indulging in the five desires, not avoiding relatives or strangers, not fearing the future rebirths as animals or hungry ghosts, this is called indulgence. The fifth is speaking evil words. The words she speaks are false and untrue, it is difficult to find sincerity. Whatever she says, there is more falsehood than truth, she likes to speak vulgar, filthy words, without avoiding her mother, daughters, or sisters. She gossips, stirs up discord, and spreads rumors, frequently makes vows without fearing karmic retribution, secretly scolds elders, and relentlessly pursues disputes and lawsuits, this is called speaking evil words. The sixth is厭背夫主(yan bei fu zhu) disliking and betraying her husband. If she sees a handsome man, she shamelessly pursues him, or sends letters to seduce him, or goes herself, restless and abandoning her livelihood, or feigning illness, secretly eating and drinking in secluded places.

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不餐。夫婿辛苦勤勞得財，割減偷竊供給傍夫，共作謀計規欲殺害。見夫即瞋冤家無異，是名厭背夫主。七者一切女人多懷諂曲實情難得。所以女人奸險，性器難量，雖與對面共言，心隔千里之外，皆為貪求世利，性逐澆浮。言是返引為非，指虛翻將為實，顛倒常理每事多端，向背有無情隨冷熱，或憑勢要、或黨親知，或因財色相誣、或諍名位而起謗，是以口如脂膏，心若錐刀。八者貪財不顧恩義。父母養育劬勞難報，及嫁得夫棄忘恩德，規父母物潤益夫家，多得便喜，不稱便恨，父母飢寒無心供給，是名貪財不顧恩義。九者慾火燒心。不恥父母，不懼刀杖，或未嫁妊身、或奔逐他逃，或拘引他人向家造過，恥辱父母，敗亂宗親。出嫁已后復叛夫婿，夫亡未幾更思後嫁，男女成人猶棄改出，心迷欲醉不避羞恥，女人過患窮劫難盡，故名慾火燒心。十者女身臭惡不凈常流。春夏熱時，蟲血雜下，經云：「女根之中二萬淫蟲，形如臂釧，細若秋毫，腥臊臭穢。私墮胎孕，懷妊產生污穢狼藉，善神見聞悉皆捨去，惡鬼魍魎數來侵擾。」如是鄙弊，愚人猶貪，棄捨念處，破佛凈戒，死入獄中、畜生、餓鬼，長劫受苦無解脫時。是名女人十種惡業，能觀能遠，名為凈心。偈曰：

四百四種病，　　宿食為根本， 　三塗八難

【現代漢語翻譯】 現代漢語譯本 不餐：有些婦女，因為丈夫辛勤勞動掙錢，反而剋扣偷竊，去供給其他男人，共同謀劃，想要殺害自己的丈夫。看見丈夫就像看見仇人一樣，這就是厭惡背叛丈夫的表現。第七種是，所有女人大多心懷諂媚虛假，很難得到她們的真心實意。所以說女人奸詐危險，心思難以捉摸，即使面對面說話，心裡也隔著千里之遙，都是爲了貪圖世俗利益，本性追逐虛浮。說話顛倒是非，指虛為實，顛倒常理，每件事都多生事端，趨炎附勢，或偏袒親友，或因為錢財美色而互相誣陷，或爲了爭奪名位而互相誹謗，所以說她們的口如塗了脂膏般甜美，心卻像錐子刀子一樣狠毒。第八種是，貪圖錢財而不顧恩義。父母辛勤養育難以報答，出嫁后就拋棄忘卻父母的恩德，算計著父母的財物來補貼夫家，得到好處就高興，不如意就怨恨，父母飢寒交迫也不關心供給，這就是貪圖錢財而不顧恩義。第九種是燒心（指淫慾熾盛）。不以父母為恥，不害怕棍棒責打，或者未婚先孕，或者私奔逃走，或者引誘他人到家裡來做壞事，使父母蒙受恥辱，敗壞宗族親眷的名聲。出嫁以後又背叛丈夫，丈夫去世沒多久就又想著改嫁，兒女都已長大成人了還要拋棄他們改嫁，心迷於淫慾之中，像喝醉了一樣不顧羞恥，女人的過錯罪患，窮盡劫數也難以說完，所以叫做燒心。第十種是，女人的身體臭穢不潔，經常流出不凈之物。春夏天氣炎熱的時候，蟲血等污物流雜而下，經書中說：『女人的之中有二萬（此處原文如此，可能指某種微生物或病菌），形狀像臂釧，細小如秋毫，腥臊臭穢。』私自墮胎，懷孕生產，污穢狼藉，善神見聞了都捨棄離去，惡鬼魍魎經常來侵擾。如此卑賤污穢，愚蠢的人卻還貪戀不捨，拋棄正念，破壞佛的清凈戒律，死後墮入地獄、畜生、餓鬼道中，長久地遭受苦難而沒有解脫的時候。這叫做女人十種惡業，能夠觀察並且遠離這些惡業，就叫做凈心。偈語說： 四百四種病，都是由宿食不化引起的根本原因，還有三塗（地獄道、餓鬼道、畜生道）和八難（八種難以見佛聞法的情況）。

【English Translation】 English version Not eating properly: Some women, because their husbands work hard to earn money, instead cut back and steal to provide for other men, plotting together to kill their husbands. Seeing their husbands is like seeing an enemy, this is called disliking and betraying their husbands. The seventh is that all women mostly harbor flattery and falsehood, and it is difficult to obtain their true feelings. Therefore, women are treacherous and dangerous, and their minds are difficult to fathom. Even when speaking face to face, their hearts are separated by thousands of miles, all for the sake of greed for worldly benefits, and their nature pursues vanity. They speak to reverse right and wrong, point to the false as real, overturn common sense, and create many troubles in everything. They are opportunistic, or biased towards relatives and friends, or slander each other because of money and beauty, or start slander for the sake of competing for fame and position. Therefore, their mouths are like sweet ointment, but their hearts are like awls and knives. The eighth is being greedy for money and disregarding kindness. The hard work of raising children by parents is difficult to repay, and after getting married, they abandon and forget the kindness of their parents, calculating their parents' property to subsidize their husband's family. They are happy when they get benefits, and resentful when they don't get what they want. They don't care about providing for their parents when they are hungry and cold, this is called being greedy for money and disregarding kindness. The ninth is burning heart (referring to intense lust). They are not ashamed of their parents, and not afraid of being beaten with sticks, or they become pregnant before marriage, or elope, or lure others to do bad things at home, causing shame to their parents and ruining the reputation of their relatives. After getting married, they betray their husbands again, and soon after their husbands die, they think about remarrying. Even when their children are grown up, they still abandon them to remarry, their hearts are lost in lust, and they are shameless as if they are drunk. The faults and sins of women are endless even after countless kalpas, so it is called burning heart. The tenth is that the bodies of women are smelly and unclean, and constantly flow with impure substances. During the hot seasons of spring and summer, worms, blood, and other filth flow down in a mixed manner. The scriptures say: 'In the **of women, there are twenty thousand ** (the original text is like this, possibly referring to some kind of microorganism or bacteria), shaped like armlets, as thin as autumn hairs, with a fishy and foul odor.' Private abortions, pregnancy, and childbirth are filthy and messy, and the good gods abandon and leave when they see and hear it, and evil ghosts and goblins often come to invade. So base and filthy, yet foolish people still greedily cling to it, abandoning right mindfulness, breaking the pure precepts of the Buddha, and after death, they fall into hell, the animal realm, and the hungry ghost realm, suffering for a long time without liberation. This is called the ten evil deeds of women, and being able to observe and stay away from these evil deeds is called pure mind. The verse says: Four hundred and four kinds of diseases are all caused by the fundamental cause of indigestion of old food, as well as the three evil paths (hell realm, hungry ghost realm, animal realm) and the eight difficulties (eight situations in which it is difficult to see the Buddha and hear the Dharma).

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苦，　　女人為根本。 　生死無數劫，　　貪愛為根本， 　賢聖解脫樂，　　離欲為根本。 　四蛇成身界，　　顛倒想為心， 　膿血遍九竅，　　凈想起貪淫。 　順情稱快樂，　　不信墮刀林， 　報生豬狗道，　　由前貪愛深。 　一切女人性，　　少實多諂曲， 　不念臭穢身，　　坐臥思念欲。 　邪視他男子，　　情喜相逼觸， 　百千萬億劫，　　畢竟不滿足。 　不羞慚父母，　　敗損諸親族， 　男少女多者，　　家衰數被辱。 　女具十惡業，　　死入鐵床獄， 　大鍤刺女根，　　苦痛大嗥哭。 　地獄罪畢已，　　轉入母豬腹， 　啖糞居圊廁，　　臭泥生溷蟲， 　覆被屠割苦，　　累劫罪難終。 　從畜入餓鬼，　　穢食恒不充， 　支節皆火然，　　骸骨不消融。 　貪慾暫時樂，　　受報苦無窮。

誡觀檀越四事從苦緣起出生法第十二

損害生命名苦業，筋骨斯盡名苦緣。經云：食者從耕種鋤刈、收治、飏簸、窖藏、運輦、舂磨、炊爨、蒸煮、聊設、供給、奉送，又種菜造墻，溉灌田園，營為醬酢。計一缽食出一缽汗，汗在皮肉即是其血，一食工力出於作者一缽之血，況復一生凡受幾食？始從耕種乃至入口，傷殺無數雜類小蟲，是以佛戒日受一食，支援性命寄過

【現代漢語翻譯】 現代漢語譯本 苦的根源在於女人。 生死輪迴無數劫，貪愛是根本原因。 賢聖的解脫之樂，以遠離慾望為根本。 身體如同被四條毒蛇束縛，顛倒妄想是心的體現。 膿血遍佈九竅，執著于清凈的念頭會引起貪慾。 順從情慾被稱為快樂，不相信的人會墮入刀山劍樹的地獄。 轉生為豬狗，都是因為前世貪愛太深。 一切女人的本性，少有真實而多是諂媚虛偽。 不念及身體的臭穢，坐著躺著都在思念情慾。 邪視其他男子，情慾歡喜互相逼迫接觸。 即使經歷百千萬億劫，也終究不會滿足。 不顧羞恥父母，敗壞損害親族。 如果家中男少女多，家道衰敗，屢遭羞辱。 女人身具十種惡業，死後墮入鐵床地獄。 巨大的鐵鍤刺入女人的下體，痛苦地大聲嚎哭。 地獄的罪業結束后，轉生進入母豬的腹中。 吃糞便，住在廁所里，在臭泥中生出小蟲。 再次遭受屠宰割裂的痛苦，累世累劫罪業難以終結。 從畜生道墮入餓鬼道，污穢的食物永遠不夠吃。 四肢百骸都被火焰燃燒，骸骨無法消融。 貪慾帶來的只是暫時的快樂，所受的報應卻是無盡的痛苦。

《誡觀檀越四事從苦緣起出生法》第十二

損害生命叫做苦業，耗盡筋骨叫做苦緣。經中說：『食物從耕種、鋤草收割、整理、揚場簸谷、窖藏、運輸、舂米磨面、燒火做飯、蒸煮、稍微擺設、供給、奉送等環節而來，還要種菜造墻，澆灌田園，經營醬醋。』算起來，一缽飯就有一缽汗水，汗水在皮肉里就是血，一缽飯的功力出自作者一缽血，何況一生要吃多少飯呢？從開始耕種直到入口，傷害殺死了無數雜類小蟲。因此佛陀告誡每天只吃一頓飯，維持生命，暫時度過。

【English Translation】 English version Suffering originates from women. Countless kalpas (aeons) of birth and death, greed and love are the fundamental cause. The joy of liberation for the wise and holy ones is rooted in detachment from desires. The body is like a realm formed by four snakes, and distorted thoughts are the mind. Pus and blood permeate the nine orifices; pure thoughts give rise to lust and greed. Indulging in emotions is called happiness; disbelief leads to falling into the forest of knives. Rebirth as pigs and dogs is due to deep greed and love in the past. The nature of all women is that they have little truth and much flattery and deceit. They do not contemplate the foulness of the body; whether sitting or lying down, they think of desires. They leer at other men, and their emotions rejoice in mutual contact and closeness. Even after hundreds of thousands of millions of kalpas, they are never satisfied. They disregard the shame of their parents and ruin their relatives. If there are few boys and many girls in a family, the family declines and is often humiliated. Women possess ten evil karmas; after death, they enter the iron bed hell. A large iron spade pierces the woman's genitals, causing great pain and loud cries. After the suffering in hell is over, they are reborn in the womb of a sow. They eat feces and live in the toilet, and worms are born in the foul mud. They suffer again from the pain of slaughter and cutting; the sins of many kalpas are difficult to end. From the animal realm, they fall into the realm of hungry ghosts, where filthy food is never enough. Their limbs and joints are all burning with fire, and their bones do not melt away. Greed and desire bring temporary pleasure, but the retribution is endless suffering.

Admonition on Observing the Four Things of the Benefactor, from the Origin of Suffering, Chapter Twelve

Harming life is called suffering karma, and exhausting muscles and bones is called the cause of suffering. The sutra says: 'Food comes from plowing, weeding, harvesting, sorting, winnowing, storing, transporting, husking, grinding, cooking, steaming, slightly arranging, supplying, and offering, as well as planting vegetables, building walls, and irrigating fields, managing sauces and vinegars.' It is estimated that one bowl of food contains one bowl of sweat, and the sweat in the skin and flesh is blood. The labor of one bowl of food comes from one bowl of blood from the producer. How much food does one consume in a lifetime? From the beginning of plowing until it enters the mouth, countless kinds of small insects are harmed and killed. Therefore, the Buddha admonishes to eat only one meal a day to sustain life and pass through temporarily.

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一生。衣服者養蠶殺繭、取桑、織絡、染浣、裁縫，眾緣排程無量辛苦。計上下衣資，凡殺幾蠶出幾氣力，蠶繭入湯受幾痛苦，是故佛教著糞掃衣，障弊陋質冀得修道。房舍者從起立墻壁、穿坑掘地傷殺土蟲，斫伐材木傷林樹蟲，造磚瓦時殺泥水蟲，放火陶冶殺柴草蟲。作人苦力，施主費財，飲食眾緣，勞損甚大始成一房，是故行者依于冢樹草蓐自安。念食是苦節身而食，念衣殺命著糞掃衣，念房舍臥具從苦緣生，志樂頭陀三月一移，念四事難消少欲知足。經云：受檀越食如饑饉世食子肉想，受施主衣如熱鐵纏身，入房舍時如入鐵罐，受床坐時如熱鐵床，寧破此身猶如微塵，不以破戒之身受人供給。三塗苦報皆為愛衣貪食樂好房舍，若破戒因緣還償施主，或作奴婢鞭打驅策、或受畜生形披毛帶角，生償筋骨死還皮肉，負重力盡起而復倒，虛受信施樂不足言，及償施主苦過萬倍。是故教汝知慚知愧，慎護後世，莫破戒受施，名為凈心。偈曰：

智者不貪食，　　貪食者無智， 　不念出糞苦，　　唯取人食利。 　自啖腦中涎，　　上盛向下棄， 　慧命斷四食，　　行者不貪嗜。 　比丘不樂靜，　　貪利受道具， 　追求心散亂，　　忽忽緣諸務。 　得一更望一，　　心規恒不住， 　宜應愧施主，　　臭身

【現代漢語翻譯】 現代漢語譯本 一生所需的衣服，需要養蠶、殺繭、取桑、織絡、染色洗滌、裁剪縫製，眾多因緣調和，耗費無量的辛苦。計算上下衣物的費用，總共殺害了多少蠶，耗費了多少氣力，蠶繭放入熱湯中承受了多少痛苦。因此，佛教提倡穿著糞掃衣，遮蔽醜陋的身體，希望能夠修道。房舍的建造，從開始豎立墻壁、挖掘坑洞，都會傷害殺害土中的蟲子；砍伐樹木，會傷害林中的蟲子；製造磚瓦時，會殺害泥水中的蟲子；放火燒窯，會殺害柴草中的蟲子。建造房屋需要工人的辛苦勞作，施主耗費錢財，飲食等各種因緣，勞損非常巨大才能建成一間房屋。因此，修行者應該依靠墳墓旁的樹木或草墊來安身。想到食物的來之不易，要節制自己的口腹之慾；想到衣服是殺害生命得來的，要穿著糞掃衣；想到房舍臥具都是從痛苦的因緣中產生的，要立志奉行頭陀行，每三個月遷移一次住所。要想到四事供養來之不易，要少欲知足。《經》中說：接受檀越（dàn yuè，施主）的食物，要像饑荒年代吃自己孩子的肉一樣；接受施主的衣服，要像被燒紅的鐵纏身一樣；進入房舍時，要像進入鐵罐一樣；接受床座時，要像坐在燒紅的鐵床上一樣。寧願粉碎自己的身體像微塵一樣，也不要以破戒之身接受別人的供養。墮入地獄、餓鬼、畜生三惡道的痛苦果報，都是因為貪愛衣服、貪吃食物、喜歡美好的房舍。如果因為破戒的因緣，還要償還施主的恩情，或者做奴婢遭受鞭打驅使，或者轉生為畜生披毛戴角，活著償還筋骨，死後償還皮肉，揹負重物，力氣耗盡，起來又倒下，白白接受了別人的施捨，享受的快樂不足一提，而償還施主的痛苦卻超過萬倍。因此，教導你們要知慚知愧，謹慎守護來世，不要破戒接受施捨，這才是真正的清凈心。偈語說：

智者不貪食，　　貪食者無智，
不念出糞苦，　　唯取人食利。
自啖腦中涎，　　上盛向下棄，
慧命斷四食，　　行者不貪嗜。
比丘不樂靜，　　貪利受道具，
追求心散亂，　　忽忽緣諸務。
得一更望一，　　心規恒不住，
宜應愧施主，　　臭身

English version For a lifetime's worth of clothing, it requires raising silkworms, killing cocoons, gathering mulberry leaves, weaving, dyeing, washing, tailoring, and sewing. Countless causes and conditions are coordinated, involving immeasurable hardship. Calculating the cost of upper and lower garments, how many silkworms are killed in total, how much effort is expended, and how much suffering the silkworm cocoons endure in hot water. Therefore, Buddhism advocates wearing 'fensao' (discarded rag) robes, covering up the ugly body, hoping to cultivate the Way. The construction of houses, from erecting walls and digging pits, harms and kills earthworms; felling trees harms forest insects; making bricks and tiles kills mud and water insects; setting fire to kilns kills insects in firewood and grass. Building houses requires the hard labor of workers, donors spend money, and various conditions of food and drink are involved. It takes great effort to build a house. Therefore, practitioners should rely on trees or grass mats near tombs for shelter. Thinking of the difficulty of obtaining food, one should restrain one's appetite; thinking that clothing comes from killing lives, one should wear 'fensao' robes; thinking that houses and bedding arise from painful conditions, one should aspire to practice 'dhuta' (ascetic) practices, moving residence every three months. One should think of the difficulty of obtaining the four requisites (food, clothing, shelter, and medicine), and be content with little. The Sutra says: 'Receiving food from 'danapati' (dān yuè, donors) should be like eating one's own child's flesh in a famine; receiving clothing from donors should be like being wrapped in hot iron; entering a house should be like entering an iron pot; receiving a bed should be like sitting on a hot iron bed. Rather shatter this body like dust than receive offerings from others with a broken-precept body.' The painful retribution of the three evil realms (hell, hungry ghosts, and animals) is all because of greed for clothing, greed for food, and enjoyment of fine houses. If due to the cause of breaking precepts, one must repay the kindness of the donors, either by being a slave subjected to whipping and driving, or by being reborn as an animal with fur and horns, repaying with sinews and bones while alive, and repaying with skin and flesh after death, bearing heavy burdens, exhausting strength, rising and falling again. Vainly receiving the offerings of others, the enjoyment is not worth mentioning, and the suffering of repaying the donors is more than ten thousand times greater. Therefore, I teach you to know shame and remorse, to carefully guard the afterlife, and not to break precepts and receive offerings. This is called pure mind. The verse says:

The wise do not crave food, those who crave food have no wisdom,
They do not think of the suffering of excretion, only taking the benefit of others' food.
They eat the saliva in their brains, filling up above and discarding below,
The life of wisdom is cut off by the four foods, practitioners do not crave.
Bhikkhus do not delight in stillness, greedily receiving requisites,
Pursuing with scattered minds, hastily engaging in various affairs.
Getting one and hoping for another, the mind's rules are never stable,
One should be ashamed of the donors, this stinking body

【English Translation】 Modern Chinese Translation The clothing for a lifetime requires raising silkworms, killing cocoons, taking mulberry, weaving, dyeing, washing, tailoring, and sewing, with numerous causes and conditions coordinating and consuming immeasurable hardship. Calculating the cost of upper and lower garments, how many silkworms are killed in total, how much effort is expended, and how much suffering the silkworm cocoons endure in hot water. Therefore, Buddhism advocates wearing 'fensao yi' (discarded rag robes), covering up the ugly body, hoping to cultivate the Way. The construction of houses, from erecting walls and digging pits, harms and kills earthworms; felling trees harms forest insects; making bricks and tiles kills mud and water insects; setting fire to kilns kills insects in firewood and grass. Building houses requires the hard labor of workers, donors spend money, and various conditions of food and drink are involved. It takes great effort to build a house. Therefore, practitioners should rely on trees or grass mats near tombs for shelter. Thinking of the difficulty of obtaining food, one should restrain one's appetite; thinking that clothing comes from killing lives, one should wear 'fensao yi'; thinking that houses and bedding arise from painful conditions, one should aspire to practice 'toutuo xing' (ascetic practices), moving residence every three months. One should think of the difficulty of obtaining the four requisites, and be content with little. The Sutra says: 'Receiving food from 'tan yue' (dàn yuè, donors) should be like eating one's own child's flesh in a famine; receiving clothing from donors should be like being wrapped in hot iron; entering a house should be like entering an iron pot; receiving a bed should be like sitting on a hot iron bed. Rather shatter this body like dust than receive offerings from others with a broken-precept body.' The painful retribution of the three evil realms is all because of greed for clothing, greed for food, and enjoyment of fine houses. If due to the cause of breaking precepts, one must repay the kindness of the donors, either by being a slave subjected to whipping and driving, or by being reborn as an animal with fur and horns, repaying with sinews and bones while alive, and repaying with skin and flesh after death, bearing heavy burdens, exhausting strength, rising and falling again. Vainly receiving the offerings of others, the enjoyment is not worth mentioning, and the suffering of repaying the donors is more than ten thousand times greater. Therefore, I teach you to know shame and remorse, to carefully guard the afterlife, and not to break precepts and receive offerings. This is called pure mind. The verse says:

The wise do not crave food, those who crave food have no wisdom,
They do not think of the suffering of excretion, only taking the benefit of others' food.
They eat the saliva in their brains, filling up above and discarding below,
The life of wisdom is cut off by the four foods, practitioners do not crave.
Bhikkhus do not delight in stillness, greedily receiving requisites,
Pursuing with scattered minds, hastily engaging in various affairs.
Getting one and hoping for another, the mind's rules are never stable,
One should be ashamed of the donors, this stinking body

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里破絮。 　勸觀三脫門，　　離相自調御， 　少欲學知足，　　可依釋子賦。

誡觀六道流轉受報無窮法第十三

三界眾生無始已來造善惡業，皆熏本識成業種子，凈染合雜數過塵算，受六道報生死無邊。從地獄出，生諸天中、人中、鬼神畜生中。畜生者先受蝎蠓蠕動形類，一日一夜百死百生，千死萬生漸受大身，乃至摩竭魚等長十千由旬。脫畜生身受修羅身，天上福盡復生地獄餓鬼中。經云：鬼有百千萬種，果報各別。六道人畜，各千萬種，色命苦樂質像好醜，千差萬品，說難窮盡。今言人道本業來處，經云：受形顏貌端正，為性凈潔，諸天中來；面板粗弊，不喜修施，畜生中來；形色醜惡，瞪瞢少智，地獄中來；舉動輕躁，獼猴中來；機捷調戲，妓兒中來；性多謟媚，鬼神中來。略而言之，廣即難盡。一道之中有恒河沙因果，受一蟻身猶經多劫，況受余形及余道中，是故生死不可窮盡。汝可諦觀，捨身命時受大苦痛，受身生時復大苦痛，如是苦痛已經塵劫，已舍無數身，已受無邊苦。愚者于中猶行放逸，汝可思之勤求出離，專精策勵成無學果，證真解脫快樂安隱。能如是觀者，名為凈心。偈曰：

一切世人慾受樂，　　遣修樂因不肯作， 　愚人得樂謂常樂，　　不覺命終被減削。 　十五

【現代漢語翻譯】 現代漢語譯本 里破絮（梵文詞語，意義不明確）。 勸勉觀想三解脫門（空門、無相門、無作門）， 遠離外相，自我調伏。 減少慾望，學習知足， 可以依照佛陀弟子的品行來要求自己。 誡告觀察六道（地獄、餓鬼、畜生、阿修羅、人、天）輪迴流轉，受報沒有窮盡的法門 第十三 三界（欲界、色界、無色界）眾生從無始以來所造的善業惡業，都薰染在本識（阿賴耶識）中，形成業的種子，清凈和染污混雜在一起，數量超過塵沙，承受六道輪迴的果報，生死沒有邊際。從地獄出來，轉生到諸天、人間、鬼神、畜生中。畜生先承受蝎子、蚊蟲等蠕動微小的形體，一日一夜經歷百次死亡百次出生，千次死亡萬次出生，逐漸承受更大的身體，乃至摩竭魚（一種巨大的海魚）等身長十千由旬（長度單位）。脫離畜生身，承受修羅身，天上福報享盡，又重新墮入地獄餓鬼道中。經書上說：鬼有百千萬種，果報各自不同。六道中的人和畜生，各有千萬種，顏色、壽命、苦樂、形體相貌、好壞美醜，千差萬別，難以說盡。現在說說人道根本的業力來源，經書上說：如果相貌端正，天性純潔，是從諸天中來的；如果面板粗糙醜陋，不喜歡佈施，是從畜生中來的；如果形色醜惡，愚笨少智，是從地獄中來的；如果舉動輕浮急躁，是從獼猴中來的；如果機敏善於調笑，是從妓女中來的；如果天性諂媚，是從鬼神中來的。簡略地說，如果要詳細說就難以窮盡。一道之中有恒河沙數般的因果，承受螞蟻之身尚且要經歷多個劫數，何況是承受其他的形體以及其他的道呢，因此生死是無法窮盡的。你應該仔細觀察，捨棄身體性命的時候承受巨大的苦痛，承受身體出生的時候又承受巨大的苦痛，這樣的苦痛已經經歷了無數劫數，已經捨棄了無數的身體，已經承受了無邊的痛苦。愚蠢的人在這種情況下仍然放縱自己，你應該思考這些，勤奮地尋求出離，專心精進，成就無學果（阿羅漢果），證得真正的解脫，快樂安穩。能夠這樣觀想的人，叫做凈心。偈語說： 一切世人都想享受快樂， 卻不肯修習快樂的因， 愚蠢的人得到快樂， 以為是永恒的快樂， 不覺察到生命終結時被逐漸削減。 十五

【English Translation】 English version Li Po Xu (Sanskrit term, meaning unclear). Encourage contemplation of the three doors of liberation (emptiness, signlessness, and non-action), be detached from appearances, and subdue yourself. Reduce desires, learn to be content, and you can follow the example of the Buddha's disciples. Admonition to observe the endless cycle of the six realms (hell, hungry ghosts, animals, asuras, humans, and heavens) and the retribution one receives. Thirteenth. The sentient beings of the Three Realms (Desire Realm, Form Realm, Formless Realm) have created good and evil karma since beginningless time, all of which is imprinted in the fundamental consciousness (Alaya Consciousness), forming seeds of karma. Pure and defiled are mixed together, and their number exceeds the sands of the Ganges. They receive the retribution of the six realms, and birth and death are without end. Emerging from hell, they are reborn in the heavens, among humans, ghosts, spirits, and animals. Animals first endure the forms of scorpions, mosquitoes, and other crawling creatures, experiencing a hundred deaths and a hundred births in a single day and night, a thousand deaths and ten thousand births, gradually receiving larger bodies, even the Makara fish (a huge sea fish) and others that are ten thousand yojanas (unit of length) long. After escaping the animal body, they receive the asura body. When the blessings in the heavens are exhausted, they fall back into the hells and the realm of hungry ghosts. The scriptures say: There are hundreds of thousands of kinds of ghosts, and their retributions are different. There are tens of millions of kinds of humans and animals in the six realms, with colors, lifespans, suffering, happiness, forms, appearances, good, and bad, differing in thousands of ways, which are difficult to describe exhaustively. Now, let's talk about the origin of the fundamental karma of the human realm. The scriptures say: If one has a handsome appearance and a pure nature, they come from the heavens; if one has rough and ugly skin and does not like to give alms, they come from the animals; if one has an ugly appearance, is foolish and lacks wisdom, they come from the hells; if one's movements are frivolous and hasty, they come from the monkeys; if one is quick-witted and good at teasing, they come from the courtesans; if one's nature is flattering, they come from the ghosts and spirits. Briefly speaking, it is difficult to exhaust if one wants to describe in detail. Within one realm, there are as many causes and effects as the sands of the Ganges. Enduring the body of an ant still requires experiencing many kalpas (eons), let alone enduring other forms and other realms. Therefore, birth and death cannot be exhausted. You should carefully observe that when abandoning the body and life, one endures great suffering, and when receiving a body at birth, one also endures great suffering. Such suffering has already been experienced for countless kalpas, countless bodies have been abandoned, and boundless suffering has been endured. Foolish people still indulge themselves in this situation. You should think about these things, diligently seek liberation, concentrate and strive to achieve the fruit of no-more-learning (Arhatship), attain true liberation, and be happy and peaceful. One who can contemplate in this way is called a pure mind. The verse says: All worldly people want to enjoy happiness, but are unwilling to cultivate the causes of happiness, Foolish people obtain happiness, thinking it is eternal happiness, not realizing that it is gradually diminished as life ends. Fifteen

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姿容言可愛，　　四十已去自疏索， 　縱使生天八萬劫，　　不免無常墮溝壑。 　凡夫暫樂忘大苦，　　受大苦時復忘樂， 　所受苦樂皆空華，　　本來祇是情迷錯， 　迷解悟道獲神通，　　永斷生死名真樂。

誡觀八風力大智者不動法第十四

何者為八？一利，二衰，三毀，四譽，五稱，六譏，七苦，八樂。一切眾生為八所動不自安心，故名八風。何者動相？得利便悅，衰惱便憂，毀辱即瞋，譽談即喜，逢苦懷戚，遇樂生逸，稱讚情歡，譏刺抱恨。此之八法能令癡凡動搖不安，譭譽聲一，妄起二業，造三塗因，報四趣果，波浪五道，成就十纏，永處樊籠，何時解脫？然十界者緣和故生，性空故滅，體解生滅即無嫌恨，恨風不起，罪火不然，火不熾然，心得清涼，無諸熱惱，以無熱惱故，名為凈心。偈曰：

愚人貪美食，　　憎惡腹內屎， 　見生竟愛染，　　薄賤老病死。 　譭譽同響聲，　　瞋喜更互起， 　取相心高下，　　不識平等理。 　癡惑著音聲，　　凡夫共如此， 　死生糞與食，　　經文遣相比。 　耳被虛聲誑，　　神仙墮崖死， 　智者解真空，　　視聽不相似。

誡觀身心相苦惱過患法第十五

身相者，六道異類陰大假成，感現前果酬過去因，故名身

【現代漢語翻譯】 現代漢語譯本 姿容言語曾經多麼可愛，四十歲過後自然變得疏遠冷落。 即使升到天界，經歷八萬劫的時間，也無法避免無常，最終墮入溝壑。 凡夫俗子短暫的快樂就忘記了巨大的痛苦，受到巨大痛苦時又忘記了快樂。 所感受的苦和樂都像是空中的花朵，本來就只是情感迷惑產生的錯誤。 從迷惑到覺悟，證得神通，永遠斷絕生死輪迴，這才是真正的快樂。

誡觀八風力大智者不動法第十四

什麼是八風？一是利，二是衰，三是毀，四是譽，五是稱，六是譏，七是苦，八是樂。一切眾生都被這八風所動搖，不能使自己安心，所以叫做八風。什麼是被八風所動的表現呢？得到利益就高興，遭遇衰敗就憂愁，受到譭謗侮辱就生氣，被人稱讚就歡喜，遇到痛苦就悲傷，遇到快樂就放縱，被人稱頌就心情歡暢，被人譏諷就心懷怨恨。這八種法能夠讓愚癡的凡夫動搖不安，把譭謗和讚譽的聲音看作一樣，虛妄地產生兩種業，造下三惡道的因，得到四惡趣的果報，像波浪一樣在五道中輪迴，成就十種煩惱，永遠處在牢籠之中，何時才能解脫？然而十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的眾生，都是因緣和合而生，因本性空寂而滅。如果能體悟到生滅的真相，就不會有嫌隙和怨恨，怨恨的風就不會颳起，罪惡的火焰就不會燃燒。火焰不熾盛燃燒，內心就能清涼，沒有各種熱惱。因為沒有熱惱，所以叫做凈心。偈語說：

愚蠢的人貪戀美食，卻厭惡肚子里的糞便。 見到生命就愛戀執著，輕視衰老、疾病和死亡。 譭謗和讚譽如同迴響的聲音，憤怒和喜悅交替生起。 執著于外相，內心就產生高下之分，不能認識到平等的真理。 愚癡迷惑于聲音，凡夫俗子都是這樣。 生死就像糞便和食物，經文用它們來作比。 耳朵被虛假的聲音欺騙，神仙也會墜落懸崖而死。 有智慧的人瞭解真空的道理，看待聽到的和看到的都不一樣。

誡觀身心相苦惱過患法第十五

身體的相狀，是六道中不同種類的眾生，由地、水、火、風、空、識六大假合而成，感受現在所呈現的果報，酬償過去所造的業因，所以叫做身。

【English Translation】 English version How lovely was the appearance and speech, but after forty, it naturally becomes estranged and desolate. Even if one ascends to the heavens and experiences eighty thousand kalpas (aeons), one cannot avoid impermanence and eventually falls into a ditch. Ordinary people forget great suffering in temporary joy, and forget joy when experiencing great suffering. The suffering and joy experienced are like flowers in the sky, originally just mistakes arising from emotional delusion. From delusion to awakening, attaining supernatural powers, and permanently severing the cycle of birth and death, this is true joy.

Precepts for Observing the Immovability of the Wise from the Great Power of the Eight Winds, Chapter Fourteen

What are the eight winds? They are: gain, loss, disgrace, honor, praise, ridicule, suffering, and joy. All sentient beings are moved by these eight winds and cannot find peace of mind, hence they are called the eight winds. What are the manifestations of being moved by the eight winds? Being happy when gaining profit, being worried when encountering decline, being angry when insulted, being joyful when praised, feeling sorrow when encountering suffering, becoming indulgent when encountering joy, feeling delighted when praised, and harboring resentment when ridiculed. These eight dharmas (teachings) can cause foolish ordinary people to be restless and uneasy, regarding defamation and praise as the same sound, falsely creating two kinds of karma, creating the causes for the three evil paths, receiving the retribution of the four evil realms, like waves in the five paths of reincarnation, accomplishing the ten entanglements, and forever being in a cage. When will they be liberated? However, the beings in the ten realms (referring to hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) arise due to the harmony of conditions and cease due to the emptiness of nature. If one can understand the truth of arising and ceasing, there will be no resentment or hatred, the wind of resentment will not arise, and the fire of sin will not burn. If the fire does not burn fiercely, the mind can be cool and free from all heat and vexation. Because there is no heat and vexation, it is called pure mind. The verse says:

Foolish people crave delicious food, but hate the feces in their stomachs. Upon seeing life, they become attached and infatuated, but despise old age, sickness, and death. Defamation and praise are like echoing sounds, anger and joy arise alternately. Clinging to appearances, the mind creates distinctions of high and low, failing to recognize the principle of equality. Deluded by sounds, ordinary people are all like this. Birth and death are like feces and food, the scriptures use them for comparison. The ears are deceived by false sounds, even immortals fall to their deaths from cliffs. The wise understand the principle of emptiness, and their seeing and hearing are not the same.

Precepts for Observing the Suffering and Troublesome Faults of the Body and Mind, Chapter Fifteen

The appearance of the body is a temporary aggregation of the six elements (earth, water, fire, wind, space, and consciousness) of different kinds of beings in the six realms, experiencing the present results and repaying the past causes, hence it is called the body.

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相。身相有八萬四千種形，依正二報各各差別。一人遍受爾許種身，已經無量阿僧祇劫，今誡觀身，唯及人道。一人有九萬九千毛孔，八百種風出入其中，八萬戶蟲遍身充滿，四百四病更互發動，三百六十骨節迭相依持，百一十苦無時不受，三十六種不凈膿血合成陰身，九孔漏瘡穢物流出，如上苦業始成一人，賢聖舍離如除惡病，故名觀身。心相者，一念之間九十剎那，生住異滅猶如電光，塵起識生貪境招報。經云：貪慾心有二萬一千，瞋恚心有二萬一千，愚癡心有二萬一千，等分心有二萬一千，合有八萬四千塵勞。一百八種煩惱，五百四十種受，有九十八種使。故名觀心。若入安般觀法，心所漸息，乃至九次第定，還歸一真清凈心中，此清凈心名為佛性，名真常法身、無心之心、無相之相，如是觀察，名為凈心。偈曰：

廢緣托凈境，　　正命自養身， 　諦觀虛空心，　　隨分得解脫。 　貪瞋若欲起，　　觀空以止遏， 　河沙煩惱根，　　定力能斷割。 　專定不修智，　　小乘非大慧， 　雖復苦身行，　　徒自歷年歲。 　定慧平等修，　　方知佛性體， 　直至大涅槃，　　何況世間諦。

凈心誡觀法捲上 大正藏第 45 冊 No. 1893 凈心戒觀法

凈心誡觀法卷下

【現代漢語翻譯】 現代漢語譯本 相（laksana）：身體的表象有八萬四千種形態，依據正報和依報各有差別。一個人普遍承受如此多種類的身體，已經歷了無量阿僧祇劫（asamkhya kalpa，無數大劫），現在告誡觀察身體，僅限於人道。一個人有九萬九千個毛孔，八百種風在其中出入，八萬種蟲遍佈全身，四百四種疾病交替發作，三百六十個骨節互相支撐，一百一十種苦痛無時無刻不在承受，三十六種不凈的膿血合成陰暗的身體，九個孔竅像漏洞一樣流出污穢之物，像上面所說的苦業才形成一個人，賢聖之人捨棄它就像去除惡性疾病一樣，所以叫做觀身。 心相：一念之間有九十剎那（ksana，極短的時間單位），生、住、異、滅猶如閃電般迅速，塵埃興起，意識產生，貪戀的境界招來果報。《經》中說：貪慾心有二萬一千種，嗔恚心有二萬一千種，愚癡心有二萬一千種，等分心有二萬一千種，合起來有八萬四千種塵勞。有一百零八種煩惱，五百四十種感受，有九十八種隨使煩惱。所以叫做觀心。如果進入安般觀（anapana，入出息念）的修行方法，心念就會逐漸平息，乃至進入九次第定（nine successive stages of meditation），最終迴歸到一真清凈的心中，這清凈的心就叫做佛性，叫做真常法身（dharmakaya，佛的法身）、無心之心、無相之相，像這樣觀察，就叫做凈心。偈語說： 斷絕外緣寄託于清凈的境界，端正生活來滋養身體，仔細觀察虛空般的心，隨自己的能力得到解脫。貪婪和嗔恨如果想要生起，就用觀空的方法來阻止它，像恒河沙一樣多的煩惱根源，用禪定的力量能夠斬斷。只專注于禪定而不修習智慧，是小乘的修行，不是大智慧，即使苦行身體，也只是白白地度過歲月。禪定和智慧平等地修習，才能知道佛性的本體，直至進入大涅槃（Mahaparinirvana，大般涅槃），更何況是世間的真理。 《凈心誡觀法》捲上 大正藏第 45 冊 No. 1893 《凈心戒觀法》 《凈心誡觀法》卷下

【English Translation】 English version Laksana (相): The appearance of the body has eighty-four thousand forms, differing according to the primary and secondary retributions. A person universally endures so many kinds of bodies, having already passed through immeasurable asamkhya kalpas (阿僧祇劫, countless great eons). Now, the admonition to observe the body is limited to the human realm. A person has ninety-nine thousand pores, with eight hundred kinds of winds entering and exiting within them, eighty thousand kinds of insects filling the entire body, four hundred and four kinds of diseases alternating in their onset, three hundred and sixty bones mutually supporting each other, and one hundred and ten kinds of sufferings endured at all times. Thirty-six kinds of impure pus and blood combine to form a dark body, with nine orifices leaking out filthy substances. Such is the karma of suffering that forms a person. Sages and saints abandon it as if removing a malignant disease, hence it is called 'observing the body'. The appearance of the mind: In a single thought, there are ninety ksanas (剎那, extremely short units of time), with arising, abiding, changing, and ceasing as swift as lightning. Dust arises, consciousness is born, and the realm of craving invites retribution. The Sutra says: There are twenty-one thousand kinds of greedy thoughts, twenty-one thousand kinds of angry thoughts, twenty-one thousand kinds of ignorant thoughts, and twenty-one thousand kinds of equanimous thoughts, totaling eighty-four thousand kinds of defilements. There are one hundred and eight kinds of afflictions, five hundred and forty kinds of feelings, and ninety-eight kinds of latent tendencies. Hence it is called 'observing the mind'. If one enters the practice of anapana (安般, mindfulness of breathing), the thoughts will gradually subside, even to the point of entering the nine successive stages of meditation, ultimately returning to the one true pure mind. This pure mind is called Buddha-nature, called the true and constant dharmakaya (法身, the body of the Dharma), the mind without mind, the form without form. Observing in this way is called 'purifying the mind'. The verse says: Abandon external conditions and entrust yourself to a pure realm, rectify your life to nourish your body, carefully observe the mind like empty space, and attain liberation according to your capacity. If greed and anger wish to arise, use the method of contemplating emptiness to stop them. The roots of afflictions, like the sands of the Ganges, can be severed by the power of samadhi. Focusing solely on samadhi without cultivating wisdom is Hinayana practice, not great wisdom. Even if you practice asceticism, you will only waste your years. Cultivate samadhi and wisdom equally, and then you will know the essence of Buddha-nature, until you enter Mahaparinirvana (大般涅槃, Great Nirvana), let alone worldly truths. The Upper Scroll of 'Precepts and Contemplation for Purifying the Mind' Taisho Tripitaka Volume 45, No. 1893, 'Precepts and Contemplation for Purifying the Mind' The Lower Scroll of 'Precepts and Contemplation for Purifying the Mind'

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誡觀詐善揚名口清心濁法第十六

聖賢密行內智外愚，凡夫狂癡內愚外智，未有戒定現戒定相，彰揚善名招引利養，隱匿垢過外顯清白，常向道俗說己功德。經云：「此是無刀大賊，罪于劫掠，誑詐犯重墮三惡道。」詐善之人具足五業：一者天神不護，證知缺戒受施。二者五千大鬼常遮其前，唱言大賊，掃其腳跡。三者或於現世得大衰惱。四者常不值佛，生邪見家。五者自欺亦欺誑他，自受苦報施主無果，是為五業。是以誡汝，推直於人，引曲向己，秘善陰德似不能言。何以故？善如金玉不用他知，惡如糞土不須藏覆，糞土之法貴在早除，細貨寶物默然牢掌。知足之性不求好名，少欲寂靜寧懼惡響，計我之人慾得名利。察身無我，名利安在？名利俱空，離我即實，滅于空實，正入平等，能捨名利，是為凈心。欲得凈土當凈其心，隨汝心凈即佛土凈，名為凈心。偈曰：

出家行非法，　　感得多衰惱， 　危苦隨念豐，　　安樂稱情少。 　天神不愛護，　　魔事數來擾， 　死時懷恐懼，　　長劫墮惡道。 　善德深密藏，　　其猶摩尼寶， 　過惡悉除滅，　　理同苗邊草。 　真行不求名，　　戒定內明瞭， 　詐善覆藏惡，　　佛法中非好。 　諦觀此誡文，　　系意開懷抱， 　一切障道因

【現代漢語翻譯】 現代漢語譯本

第十六條戒律：警惕虛偽的善良，宣揚名聲，口頭清凈而內心污濁的行為。

聖賢之人深藏功德，內在有智慧而外表顯得愚笨；凡夫俗子則狂妄愚癡，內在愚笨而外表顯得聰明。有些人沒有持守戒律，卻裝出持戒的樣子，宣揚自己的善名，以求獲得利益供養，隱藏自己的過錯，對外顯示清白，常常向僧俗大眾宣說自己的功德。佛經上說：『這是一種沒有刀的大盜，他的罪過比搶劫還要嚴重，用虛偽欺騙他人，會墮入三惡道。』虛偽行善的人具備五種惡業：一是天神不護佑，因為他們明知自己破戒卻接受供養；二是五千個大鬼常常阻擋在他們面前，高聲呼喊『大盜』，並掃除他們的腳印；三是或者在現世遭受大的衰敗和煩惱；四是常常不能遇到佛，出生在持有邪見的家庭；五是自己欺騙自己，也欺騙他人，自己遭受苦報，施主也得不到福報，這就是五種惡業。因此告誡你們，要推舉別人的優點，反省自己的缺點，把善行和陰德深藏起來，好像不能說話一樣。為什麼呢？因為善就像金玉一樣，不需要讓別人知道；惡就像糞土一樣，不需要隱藏遮蓋，對於糞土的處理，貴在及早清除，對於細小的貨物和寶物，要默默地牢牢掌握。知足的本性不追求好的名聲，減少慾望，保持寂靜，寧願害怕惡名聲。執著于『我』的人才想要得到名利。觀察自身，本來就沒有『我』，名利又在哪裡呢？名利都是虛空的，脫離了『我』才是真實，滅除虛空和真實，才能真正進入平等之境。能夠捨棄名利，這就是清凈心。想要得到清凈的佛土，應當清凈自己的內心，隨著你的內心清凈，佛土也就清凈了，這就叫做清凈心。』偈語說：

出家修行卻行非法事， 　感召而來諸多衰敗惱。 　危難困苦隨念而增多， 　安穩快樂稱心者甚少。 　天神對此不愛護佑助， 　邪魔鬼事屢次來侵擾， 　臨命終時內心懷恐懼， 　長久劫數墮落於惡道。 　善良功德深深地隱藏好， 　它就像是珍貴的摩尼寶（意為如意寶珠）。 　過錯惡行全部都除滅掉， 　道理如同除掉苗邊的草。 　真實修行不追求好名聲， 　戒律禪定內心已明瞭。 　虛偽行善掩蓋諸惡行， 　在佛法中這並非是好。 　仔細觀察這告誡的經文， 　用心領會敞開你懷抱， 　一切障礙修道的因緣。

【English Translation】 English version

Sixteenth Precept: Admonishment Against Deceptive Goodness, Promoting Fame, and Having a Pure Mouth but a Turbid Heart.

Sages and virtuous individuals secretly cultivate good deeds, possessing inner wisdom but appearing outwardly foolish. Ordinary people, on the other hand, are foolish and deluded, possessing inner ignorance but appearing outwardly intelligent. Some have not upheld the precepts of morality and concentration, yet they feign the appearance of doing so, proclaiming their good name to attract offerings and benefits, concealing their faults and outwardly displaying purity, and constantly telling monks, nuns, and laypeople about their own merits. The Sutra says: 'This is a great thief without a knife, whose sin is greater than robbery. Deceiving others with falsehoods leads to falling into the three evil realms.' A person who falsely pretends to be good possesses five evil karmas: First, the heavenly gods do not protect them, knowing that they have broken the precepts and yet receive offerings; second, five thousand great ghosts constantly block their path, shouting 'Great thief!' and sweeping away their footprints; third, they may experience great decline and suffering in this present life; fourth, they often do not encounter the Buddha and are born into families holding wrong views; fifth, they deceive themselves and deceive others, suffering the consequences themselves while the donors receive no merit. Therefore, I admonish you to praise the virtues of others and reflect on your own shortcomings, keeping your good deeds and hidden virtues deeply concealed, as if you were unable to speak. Why? Because goodness is like gold and jade, which need not be known by others; evil is like dung, which need not be hidden or covered up. The way to deal with dung is to remove it early, while small goods and treasures should be silently and firmly held. A contented nature does not seek a good name, and reducing desires and maintaining tranquility means being willing to endure a bad reputation. Those who cling to 'self' desire to obtain fame and profit. Observing the body, there is fundamentally no 'self,' so where can fame and profit be found? Both fame and profit are empty. Separating from 'self' is reality. Extinguishing emptiness and reality is truly entering equality. Being able to renounce fame and profit is called a pure heart. If you wish to obtain a pure land, you should purify your heart. As your heart is pure, so is the Buddha land pure. This is called a pure heart.' The verse says:

'Leaving home to practice non-Dharma, 　One invites much decline and suffering. 　Dangers and hardships increase with each thought, 　Peace and happiness that satisfy are few. 　The heavenly gods do not love and protect, 　Demonic affairs frequently come to disturb. 　At the time of death, one harbors fear, 　For long kalpas, one falls into evil realms. 　Good virtues should be deeply hidden, 　They are like precious Mani jewels (meaning wish-fulfilling jewels). 　Faults and evils should all be eliminated, 　The principle is like removing grass from the edge of seedlings. 　True practice does not seek a good name, 　Morality and concentration are clear within. 　Deceptive goodness covers up all evils, 　In the Buddha-Dharma, this is not good. 　Carefully observe these admonishing verses, 　Focus your mind and open your embrace, 　All causes that obstruct the path.'

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，　　懺悔更莫造。

誡觀眾生各著依正二報法第十七

三界眾生住著堅牢，為貪二報障于解脫。非非想天自謂涅槃果報終極，懷增上慢不逸三塗；色界眾生貪著禪味，自謂安樂更無過者，復念身光宮殿明凈我果最勝；欲界眾生性多放逸，貪五欲樂不覺無常，天福亦盡還歸惡道；薄地凡夫臭身隔陋果報卑劣，起大憍慢各恃我見，謂此人中常樂我凈更無過者；畜生萬類巢居穴處，各愛壽命不願人天，不嫌己身，不希凈土。此雜類身一身遍受，乃至毒蛇屏蟲之類，悉愛壽命貪著住處，不覺身中同有佛性。然此諸身無始已來，隨業轉換無暫停時。汝可諦觀當起厭離，勤求方便脫于生死依正二報，漸證法身巍巍不動，至得如是覺悟，除諸疑惑決定誠信，名為凈信。偈曰：

三界六趣中，　　無數種眾生， 　形壽各差別，　　依正亦難明。 　今就人道修，　　對治隨分行： 　觀諸眾生類，　　憎愛心不平， 　憎者欲相殺，　　愛即長癡盲， 　貪瞋更互起，　　身壞墮三坑。 　各貪愛危命，　　處險未知驚， 　造因不畏果，　　寧知死復生。 　菩薩以是故，　　欲令眾生樂， 　眾生煩惱垢，　　方便為除卻。 　教觀十八空，　　六塵莫取著， 　四倒及五欲，　　禁斷更莫作。 　愚人貪現

【現代漢語翻譯】 ，　　懺悔之後不要再犯同樣的錯誤。

告誡大眾要著重於依報和正報的法則 第十七

三界（欲界、色界、無色界）的眾生執著於世間，因為貪戀依報和正報而障礙了解脫。非想非非想天（無色界天的最高層）自認為已經達到了涅槃的果報，懷著增上慢而不免墮入三惡道；有些眾生貪戀禪定的滋味，自認為這是最快樂的，沒有比這更好的了，又想到自身的光芒和宮殿的明亮清凈，認為自己的果報最為殊勝；欲界的眾生天性放縱，貪圖五欲的快樂而不覺察無常迅速到來，天上的福報享盡后還是會墮入惡道；福薄的凡夫，臭穢的身體，簡陋的住所，果報卑賤，卻生起極大的驕慢，各自堅持自己的見解，認為人間是常、樂、我、凈的，沒有比這更好的了；畜生道的各種生物，住在巢穴或洞穴里，各自愛惜自己的生命而不願變成人和天人，不嫌棄自己的身體，不希望往生凈土。這些雜類之身，一個身體遍受各種苦惱，乃至毒蛇、小蟲之類，都愛惜自己的生命，貪戀所住的地方，不覺察自身中同樣具有佛性。然而這些身體，從無始以來，隨著業力而轉換，沒有停歇的時候。你們應當仔細觀察，生起厭離之心，勤奮尋求脫離生死輪迴的方法，脫離依報和正報的束縛，逐漸證得法身，巍然不動，達到這樣的覺悟，消除各種疑惑，堅定誠信，這叫做凈信。偈語說：

三界六道中，無數種眾生， 形體壽命各不相同，依報正報也難以明瞭。 現在就在人道中修行，針對各種情況隨分隨力地對治： 觀察各種眾生，憎恨和喜愛的心理不平衡， 憎恨的就想互相殘殺，喜愛的就增長愚癡和盲目， 貪婪和嗔恨交替生起，身壞命終墮入三惡道。 各自貪愛自己危險的生命，身處險境卻不知道驚恐， 造作惡因不畏懼惡果，哪裡知道死了還會再生。 菩薩因為這個緣故，想要讓眾生得到快樂， 眾生有煩惱的污垢，用方便法門為他們去除。 教導觀修十八空，對於六塵不要執著， 四種顛倒和五種慾望，禁止斷除，更不要再造作。 愚蠢的人貪圖眼前的快樂，

【English Translation】 , Don't create more after repentance.

Admonishing All Beings to Focus on the Laws of Dependent and Retributive Rewards - Chapter 17

Beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) are attached and firmly rooted, their greed for dependent and retributive rewards obstructing liberation. Those in the Realm of Neither Perception Nor Non-Perception (the highest level of the Formless Realm) consider themselves to have attained the ultimate reward of Nirvana, harboring increased arrogance and inevitably falling into the three evil paths; some beings are greedy for the taste of meditative absorption, considering it the greatest happiness, with nothing surpassing it, and further contemplate their own radiance and the brightness and purity of their palaces, considering their retributive reward to be the most supreme; beings in the Desire Realm are naturally indulgent,貪婪的五種慾望的快樂而不覺察無常迅速到來，天上的福報享盡后還是會墮入惡道；福薄的凡夫，臭穢的身體，簡陋的住所，果報卑賤，卻生起極大的驕慢，各自堅持自己的見解，認為人間是常、樂、我、凈的，沒有比這更好的了；畜生道的各種生物，住在巢穴或洞穴里，各自愛惜自己的生命而不願變成人和天人，不嫌棄自己的身體，不希望往生凈土。這些雜類之身，一個身體遍受各種苦惱，乃至毒蛇、小蟲之類，都愛惜自己的生命，貪戀所住的地方，不覺察自身中同樣具有佛性。然而這些身體，從無始以來，隨著業力而轉換，沒有停歇的時候。你們應當仔細觀察，生起厭離之心，勤奮尋求脫離生死輪迴的方法，脫離依報和正報的束縛，逐漸證得法身，巍然不動，達到這樣的覺悟，消除各種疑惑，堅定誠信，這叫做凈信。偈語說：

Within the Three Realms and Six Paths, countless kinds of beings exist, Their forms and lifespans each differ, their dependent and retributive rewards also difficult to discern. Now, cultivate within the human path, addressing and counteracting according to one's capacity: Observe the various kinds of beings, their minds of hatred and love are unbalanced, Those who hate wish to kill each other, those who love increase ignorance and blindness, Greed and anger arise alternately, their bodies destroyed, they fall into the three pits (evil paths). Each greedily loves their own precarious life, dwelling in danger yet unaware of the alarm, Creating causes without fearing the consequences, how can they know that death leads to rebirth? Therefore, Bodhisattvas wish to bring happiness to beings, For beings with the defilements of afflictions, they use expedient means to remove them. They teach the contemplation of the Eighteen Emptinesses, do not become attached to the Six Dusts (sense objects), The Four Inversions and Five Desires, prohibit and cut them off, do not create them again. Foolish people are greedy for present happiness,

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樂，　　不識當來惡， 　當來還是我，　　如何即疏薄。 　假使多身樂，　　一一填溝壑， 　為此求常住，　　解脫無明縛。

誡觀煩惱結使法第十八

一切生死障道苦業皆因結使，如《毗曇》說，今略況言，令息覺觀。結有十結，使通三界九十八種，今恐文繁，少分喻說。結使者，阿梨邪藏染分種子名之為結；受六道果報名之為使。使業發生增有漏種，如賊居險潛伏聚集，名之為結；持仗劫害掠人財寶，名之為使。貪瞋性習依真潛伏，還緣起發，能劫戒財，取著諸塵害於智寶，剎那相續追求如使。無對名結，外觀名使；止慮名結，攀緣名使；繫念名結，役心名使。為有結使愛恚互生，由愛恚故成取捨業，妄取捨故癡翳轉厚，故障其慧眼。慧眼未開名無明闇，闇心緣事，與顛倒相應，抱真常性愛生死苦，生死流浪，迷失正道。未見正道名為迷惑，無常常想，無樂樂想，無我見我，無凈見凈，如是狂錯皆因結使。如是結使造顛倒業，欲斷結使即修五停觀法以對治之，安般守意入三脫門，觀空離相結使斷除，身心寂靜，故不起煩惱。煩惱滅處名真解脫，解脫者則大涅槃，欲起染心當自挫辱，挫不令散，名為凈心。偈曰：

佛于波羅奈，　　三轉厭離行， 　授與四諦法，　　為治煩惱病。 　永斷

【現代漢語翻譯】 現代漢語譯本 樂啊，卻不認識未來將要到來的惡果。 未來要承受惡果的還是我，為何現在就如此疏忽輕視呢？ 即使擁有再多的身外之樂，最終也都會一一填滿溝壑（死亡）。 因此，我們應當尋求永恒不變的真理，以解脫無明的束縛。

誡觀煩惱結使法第十八

一切生死輪迴的障礙、修行道路上的苦難，都是因為結使（煩惱的根本）所致。正如《毗曇》（佛教論書）所說，現在簡略地說明，使覺察和觀照得以止息。結有十種結（十種根本煩惱），使則遍通三界（欲界、色界、無色界）共有九十八種。現在因為篇幅有限，只用少部分來比喻說明。結使，是指藏在阿梨耶識（第八識，又稱藏識）中的染污種子，稱為結；承受六道輪迴的果報，稱為使。使的業力發生，增長有漏（有煩惱）的種子，就像盜賊佔據險要之地，潛伏聚集，稱為結；拿著武器搶劫傷害他人，掠奪財寶，稱為使。貪婪和嗔恨的習性，依附於真如本性而潛伏，遇到因緣就會生起發作，能夠劫奪戒律的財富，執取各種塵境，損害智慧的珍寶，剎那之間相續不斷地追求，就像使者一樣。沒有對治方法時稱為結，向外顯現時稱為使；停止思慮時稱為結，攀緣外境時稱為使；繫縛念頭時稱為結，役使心識時稱為使。因為有結使，愛和恨互相產生。由於愛和恨，就形成了取捨的業力。因為虛妄的取捨，癡暗就越來越深厚，因此障礙了智慧之眼。智慧之眼沒有開啟，就叫做無明黑暗。黑暗的心緣著事物，與顛倒的知見相應，懷抱著虛假的常樂我凈，承受生死的痛苦。在生死輪迴中流浪，迷失了正確的道路。沒有見到正確的道路，就叫做迷惑。把無常當作常，把無樂當作樂，把無我當作我，把不凈當作凈，像這樣的狂亂錯誤，都是因為結使所致。像這樣的結使，造作顛倒的業。想要斷除結使，就要修習五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）來對治它，通過安般守意（數息觀）進入三解脫門（空門、無相門、無作門），觀照空性，遠離一切表相，結使就能斷除，身心就能寂靜，所以就不會生起煩惱。煩惱滅盡的地方，就叫做真正的解脫。解脫的人，就進入了大涅槃。想要生起染污之心時，應當自我挫敗羞辱，挫敗它而不讓它散亂，這就叫做清凈心。偈語說：

佛陀在波羅奈城（釋迦牟尼成道后初轉法輪的地點）， 三次宣講厭離之行， 傳授四諦法（苦、集、滅、道）， 爲了醫治煩惱的疾病。 永遠斷除

【English Translation】 English version Rejoicing now, yet unaware of the coming evil. The one who will bear the consequences is still me, so why be so negligent now? Even if one possesses abundant worldly pleasures, they will all eventually fill the ravines (death). Therefore, we should seek the eternal truth to liberate ourselves from the bondage of ignorance (Avidya).

Chapter 18: Admonition on Observing the Afflictions and Fetters

All obstacles to birth and death, and the suffering karma on the path of practice, arise from the fetters (Kleshas). As stated in the 'Abhidharma' (Buddhist treatises), I will now briefly explain to cease perception and contemplation. There are ten fetters (ten fundamental afflictions), and the influences (anusaya) pervade the three realms (desire realm, form realm, formless realm), totaling ninety-eight types. Due to limited space, I will use a few analogies for explanation. 'Fetters and influences' refer to the seeds of defilement stored in the Alaya consciousness (eighth consciousness, also known as the storehouse consciousness), which are called fetters; receiving the karmic retribution of the six realms of existence is called influence. The karma of influence arises and increases the seeds of conditioned existence (with afflictions), like thieves occupying a dangerous place, lurking and gathering, which is called fetter; holding weapons to rob and harm others, plundering wealth, which is called influence. The habits of greed and hatred lie dormant, relying on the true nature, and arise when conditions meet, able to plunder the wealth of precepts, clinging to various objects of the senses, harming the treasure of wisdom, pursuing continuously in an instant, like messengers. When there is no antidote, it is called a fetter; when it manifests outwardly, it is called influence; when thought ceases, it is called a fetter; when clinging to external objects, it is called influence; when binding thoughts, it is called a fetter; when enslaving the mind, it is called influence. Because of the fetters and influences, love and hate arise mutually. Due to love and hate, the karma of taking and rejecting is formed. Because of false taking and rejecting, ignorance becomes increasingly thick, thus obstructing the eye of wisdom. When the eye of wisdom is not opened, it is called the darkness of ignorance. The darkened mind clings to things, corresponding to inverted views, embracing the false notions of permanence, bliss, self, and purity, enduring the suffering of birth and death. Wandering in the cycle of birth and death, lost in the right path. Not seeing the right path is called delusion. Taking impermanence as permanence, taking suffering as pleasure, taking no-self as self, taking impurity as purity, such madness and errors are all due to the fetters and influences. Such fetters and influences create inverted karma. To cut off the fetters and influences, one should practice the five stopping contemplations (contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of breath counting, contemplation of Buddha-recollection) to counteract them, enter the three doors of liberation (emptiness, signlessness, non-action) through Anapanasati (mindfulness of breathing), contemplate emptiness, and be free from all appearances, then the fetters and influences can be cut off, and the body and mind can be tranquil, so afflictions will not arise. The place where afflictions cease is called true liberation. The liberated one enters the Great Nirvana. When wanting to arise a defiled mind, one should defeat and humiliate oneself, defeating it without letting it scatter, this is called pure mind. The verse says:

The Buddha in Varanasi (the place where Shakyamuni Buddha first turned the wheel of Dharma after enlightenment), Preached the practice of renunciation three times, Transmitted the Four Noble Truths (suffering, accumulation, cessation, path), To cure the disease of afflictions. Eternally sever

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生死根，　　成就智慧命， 　修禪斷結使，　　照理心懸鏡。 　調心唯柔軟，　　持戒須彌硬， 　戒凈不悔恨，　　布薩心喜慶。 　煩惱生結使，　　結使長煩惱， 　唯有禪定力，　　摧之如腐草。 　結使妄取捨，　　翳厚障見道， 　故修五停觀，　　凈心內明瞭。

誡觀十八界假緣生法第十九

何名十八界？身有六根，謂眼耳鼻舌身意；外有六塵，謂色聲香味觸法；中間生六識；三六假合名十八界。云何名根？能生諸業長養任持，故名根。云何名塵？坌污凈心觸身成垢，故名塵。云何名識？能了前境妄起分別，名為識。然此根塵互相涉入，名十二入，假緣生起無真實性。眾生不達，謂內外入有常樂我凈，貪心熱惱堅著執取，迷惑昏謬不信聖道，順情生貪，違意起瞋，以此貪瞋增長結使，此名凡夫以十八界。學人十八界者，著三十二相名貪色，愿聞說法名貪聲，愿上香供養名貪香，愿證大乘理教諸法實相名貪味，愿得清凈法身名貪觸，愿成一切智名貪法。於此緣修之中有善貪瞋癡，進求上地名貪，背舍劣行名瞋，情有向背名癡，見身證道名慢，故云學人十八界。義名智障，非有煩惱，非無煩惱。能知二種根塵，而熾然修入平等大道無為法中，故名凈心。偈曰：

塵境雖如幻，　　見色

【現代漢語翻譯】 生死之根，成就智慧之命。 修習禪定斷除煩惱，以智慧之光照亮內心，如明鏡般清晰。 調伏內心使其柔軟，持守戒律如須彌山般堅定。 戒律清凈則無悔恨，參加布薩法會內心充滿喜悅。 煩惱產生結使（Kleshas，煩惱的束縛），結使增長煩惱。 唯有禪定的力量，才能像摧毀腐草一樣摧毀它們。 結使是虛妄的取捨，像厚厚的翳障（眼病）一樣遮蔽了見道的道路。 所以要修習五停心觀（Five kinds of meditation），凈化內心，使內心明瞭。

誡觀十八界假緣生法第十九

什麼是十八界？身體有六根（Six sense organs），即眼、耳、鼻、舌、身、意；外有六塵（Six sense objects），即色、聲、香、味、觸、法；中間產生六識（Six consciousnesses）；這三六相合稱為十八界。什麼是根？能產生各種業，使其增長、保持，所以稱為根。什麼是塵？污染清凈的心，接觸身體形成污垢，所以稱為塵。什麼是識？能了別前面的境界，虛妄地產生分別，稱為識。然而這根與塵互相涉入，稱為十二入（Twelve entrances），是虛假的因緣生起，沒有真實的自性。眾生不明白這個道理，認為內外之入具有常、樂、我、凈的特性，產生貪心和熱惱，堅固地執著和取捨，迷惑昏聵，不相信聖道，順應情慾產生貪愛，違背心意產生嗔恨，因為這貪愛和嗔恨而增長結使。這叫做凡夫的十八界。學人的十八界是：執著三十二相（Thirty-two marks of a Buddha）名為貪色，希望聽聞佛法名為貪聲，希望用上好的香供養名為貪香，希望證得大乘理教諸法實相名為貪味，希望得到清凈法身名為貪觸，希望成就一切智名為貪法。在這因緣修習之中有善的貪嗔癡，爲了進步追求更高的境界名為貪，背離捨棄低劣的行為名為嗔，情感上有趨向和背離名為癡，見到自身證悟佛道名為慢，所以說這是學人的十八界。這種意義上說是智慧的障礙，並非有煩惱，也並非沒有煩惱。能了知兩種根塵，而熾盛地修習進入平等大道無為法中，所以叫做凈心。偈語說：

塵境雖然如幻，見到色...

【English Translation】 The root of birth and death, accomplishing the life of wisdom. Cultivating meditation to sever the bonds of afflictions (Kleshas), illuminating the mind with wisdom like a clear mirror. Taming the mind to be gentle, upholding the precepts as firm as Mount Sumeru. With pure precepts, there is no regret; participating in the Uposatha (Buddhist observance day) brings joy. Afflictions give rise to bonds (Kleshas), and bonds increase afflictions. Only the power of meditation can destroy them like rotten grass. Bonds (Kleshas) are the false taking and rejecting, like thick cataracts obscuring the path to seeing the truth. Therefore, cultivate the Five Kinds of Meditation (Five kinds of meditation) to purify the mind and make it clear within.

Nineteenth Precept: Observing the False Conditioned Arising of the Eighteen Realms

What are the Eighteen Realms? The body has six sense organs (Six sense organs), namely eye, ear, nose, tongue, body, and mind; externally, there are six sense objects (Six sense objects), namely form, sound, smell, taste, touch, and dharma; in between, six consciousnesses (Six consciousnesses) arise; these three sixes combined are called the Eighteen Realms. What is meant by 'root'? It can generate various karmas, causing them to grow and be maintained, hence it is called 'root'. What is meant by 'dust'? It defiles the pure mind, contacting the body and forming defilements, hence it is called 'dust'. What is meant by 'consciousness'? It can discern the preceding realm, falsely giving rise to discrimination, hence it is called 'consciousness'. However, these roots and dusts interact with each other, called the Twelve Entrances (Twelve entrances), which are falsely arising from conditions and have no real nature. Sentient beings do not understand this principle, thinking that the internal and external entrances have the characteristics of permanence, bliss, self, and purity, giving rise to greed and vexation, firmly clinging and grasping, confused and muddled, not believing in the holy path, following emotions to generate greed, opposing intentions to generate anger, and because of this greed and anger, the bonds (Kleshas) increase. This is called the Eighteen Realms of ordinary beings. The Eighteen Realms of learners are: being attached to the Thirty-two Marks (Thirty-two marks of a Buddha) is called greed for form, wishing to hear the Dharma is called greed for sound, wishing to offer the best incense is called greed for fragrance, wishing to attain the real aspect of all dharmas in the Mahayana teachings is called greed for taste, wishing to obtain a pure Dharma body is called greed for touch, wishing to achieve omniscience is called greed for dharma. Within this conditioned cultivation, there are wholesome greed, aversion, and delusion; striving for higher realms is called greed, turning away from inferior practices is called aversion, having inclinations and aversions in emotions is called delusion, seeing oneself attain the Buddha path is called pride, therefore it is said to be the Eighteen Realms of learners. In this sense, it is an obstacle to wisdom, not having afflictions, yet not being without afflictions. Being able to know the two kinds of roots and dusts, and vigorously cultivating to enter the equal great path of non-action, hence it is called pure mind. The verse says:

Although the realm of dust is like an illusion, seeing form...

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起慈悲， 　發意離諂慢，　　不失四威儀。 　六塵行坌污，　　亦是行者師， 　除病不除法，　　七覺分修持。 　雖觀文字空，　　要須遍讀經， 　廣尋聖者義，　　般若漸得成。 　雖觀根塵空，　　和敬護人情， 　戒儀須具足，　　修德慎惡名。 　雖觀諸行空，　　對塵修五停， 　貪癡結使斷，　　寂滅心安寧。 　雖觀三界空，　　擇惡善須歸， 　修行擇覺分，　　離垢識是非。 　雖知三諦空，　　知諦義窮微， 　常依二諦說，　　與理不相違。 　十八界雖妄，　　出生于珍寶， 　觀解緣和義，　　不生亦不老。 　七地大菩薩，　　不名無煩惱， 　金剛心滅后，　　然證無為道。

誡觀修習安那般那假相觀法第二十

夫坐禪要法當有十種：

一者、先托靜處，遠於水火、禽獸、音樂、八難土境，令心安隱。二者、厚敷草蓐，中高邊下。三者、緩帶衣裳，節食少飲。四者、結加趺坐，左手壓右手，閉目合口齒不相嚙，端身平視。五者、年少腹飽當數出息，年老腹饑當數入息。六者、當觀出息去鼻遠近，入到何處，即知氣色初粗后細，下至氣海上衝于頂。七者、從第一息數至第十，若未至十，緣于異想，還攝取心，更從一數。八者、手掌之內建一明珠，繫念觀珠

【現代漢語翻譯】 現代漢語譯本 發起慈悲之心，立志遠離虛偽和傲慢，時刻保持莊重的四種威儀。 接觸外在世界的六塵（色、聲、香、味、觸、法）即使沾染污垢，也是修行者的老師，幫助我們認識和超越它們。 去除的是煩惱病痛，而不是佛法本身，要修習七覺支（七種覺悟的因素）。 即使明白文字本身是空性的，也要廣泛閱讀經典，深入探尋聖者的教義，這樣才能逐漸成就般若智慧（對事物真相的洞察）。 即使明白眼、耳等六根和色、聲等六塵是空性的，也要以恭敬心維護人情世故，嚴守戒律，修養德行，謹慎避免惡名。 即使明白一切行為都是空性的，也要針對不同的煩惱，修習五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、界分別觀），斷除貪婪和愚癡的煩惱，使內心達到寂靜安寧的境界。 即使明白三界（欲界、色界、無色界）都是空性的，也要選擇善良，摒棄邪惡，修行時要選擇覺悟的因素，遠離煩惱，明辨是非。 即使明白空、假、中三諦（三種真理）都是空性的，也要了解真諦的深刻含義，始終依據世俗諦和勝義諦（兩種真理）來宣說佛法，使其與真理不相違背。 雖然十八界（六根、六塵、六識）是虛妄的，但從中可以生出珍寶般的智慧，觀察和理解因緣和合的道理，從而達到不生不老的境界。 即使是七地菩薩這樣的大菩薩，也不能說完全沒有煩惱，只有在金剛心（最堅固的智慧）滅盡之後，才能真正證得無為之道（涅槃）。

誡觀修習安那般那假相觀法第二十

坐禪的關鍵在於掌握以下十種方法：

第一，選擇安靜的地方，遠離水災、火災、野獸、音樂以及八難（沒有機會修行佛法的八種障礙）的惡劣環境，使內心安定。 第二，鋪設厚厚的草墊，中間高，四周低。 第三，放鬆腰帶和衣裳，節制飲食。 第四，結跏趺坐（雙盤腿坐姿），左手放在右手上，閉上眼睛，閉緊嘴巴，牙齒不要咬合，端正身體，目光平視前方。 第五，年輕人如果吃得太飽，應該多注意呼氣；年老的人如果感到飢餓，應該多注意吸氣。 第六，觀察呼出的氣息從鼻孔出去的遠近，以及吸入的氣息到達身體的哪個部位，從而瞭解氣息最初粗重，後來變得細微，向下到達氣海（丹田），向上衝擊頭頂。 第七，從第一次呼吸數到第十次，如果沒有數到十，就因為其他想法而分心，要收攝心神，重新從第一次開始數。 第八，在手掌中放置一顆明珠，集中注意力觀察明珠。

【English Translation】 English version Generate compassion, resolve to abandon flattery and arrogance, and maintain the four dignities (walking, standing, sitting, and lying down) at all times. Even if the six sense objects (sight, sound, smell, taste, touch, and mental objects) are defiled, they can still be teachers for practitioners, helping us recognize and transcend them. What is removed are the illnesses of afflictions, not the Dharma itself. One should cultivate the Seven Factors of Enlightenment (seven aspects of awakening). Even if one understands that words themselves are empty, one should still widely read the scriptures and deeply explore the teachings of the sages, so that prajna wisdom (insight into the true nature of things) can gradually be achieved. Even if one understands that the six roots (eye, ear, nose, tongue, body, and mind) and the six sense objects are empty, one should still maintain human relationships with respect and harmony, strictly observe the precepts, cultivate virtue, and cautiously avoid a bad reputation. Even if one understands that all actions are empty, one should still cultivate the Five Stopping-the-Mind Contemplations (contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of counting breaths, and contemplation of the elements) in response to different afflictions, severing the bonds of greed and ignorance, so that the mind can reach a state of peaceful tranquility. Even if one understands that the Three Realms (Desire Realm, Form Realm, and Formless Realm) are empty, one should still choose goodness and abandon evil, and select the factors of enlightenment in cultivation, staying away from afflictions and distinguishing right from wrong. Even if one understands that the Three Truths (emptiness, provisional existence, and the Middle Way) are empty, one should still understand the profound meaning of the truths, and always rely on the conventional truth and the ultimate truth (two truths) to expound the Dharma, so that it does not contradict the truth. Although the Eighteen Realms (six roots, six sense objects, and six consciousnesses) are illusory, precious jewels of wisdom can arise from them. By observing and understanding the principle of dependent origination, one can attain a state of non-birth and non-aging. Even great Bodhisattvas at the Seventh Ground cannot be said to be completely free from afflictions. Only after the diamond mind (the most solid wisdom) is extinguished can one truly attain the Unconditioned Path (Nirvana).

Admonition on Contemplating and Practicing the False Appearance of Anapanasati (Mindfulness of Breathing) - Twentieth

The key to Zazen (seated meditation) lies in mastering the following ten methods:

First, choose a quiet place, far from water disasters, fire disasters, wild animals, music, and the adverse conditions of the Eight Difficulties (eight obstacles that prevent one from practicing the Dharma), so that the mind can be at peace. Second, lay down a thick grass mat, high in the middle and low around the edges. Third, loosen your belt and clothing, and moderate your diet. Fourth, sit in the lotus position (double-legged sitting posture), with your left hand on top of your right hand, close your eyes, close your mouth tightly, do not clench your teeth, straighten your body, and look straight ahead. Fifth, if young people are too full, they should pay more attention to exhaling; if old people feel hungry, they should pay more attention to inhaling. Sixth, observe how far the exhaled breath goes from the nostrils, and which part of the body the inhaled breath reaches, so as to understand that the breath is initially coarse and then becomes subtle, going down to the sea of qi (dantian) and up to the top of the head. Seventh, count from the first breath to the tenth. If you have not reached ten and are distracted by other thoughts, gather your mind and start counting from the first breath again. Eighth, place a bright pearl in the palm of your hand and focus your attention on observing the pearl.

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，心心相續光明即現。九者、如五停觀對治現行，五種煩惱隨起隨治，隨分解脫煩惱不行，令戒清凈，以戒清凈故，諸天歡喜善神衛護。十者、以修定故，舉動審諦心不卒暴，謙下柔和忍辱無諍，以是功德增長智慧，臨命終時他方菩薩來迎，神識不遭苦患，諸天世人所共稱讚，生於凈土，見佛聞法，永離三塗，受解脫樂。自余諸法如經所說，汝當受行成戒定根，根性明利，名為凈心。偈曰：

凡夫學道法，　　唯可心自知， 　造次向他道，　　他即反生誹。 　諦觀少言說，　　人重德能威， 　遠眾近靜處，　　端坐正思惟。 　但自觀身行，　　口勿說他短， 　結舌少論量，　　默然心柔軟。 　無知若聾盲，　　內智懷實貨， 　頭陀樂閑靜，　　對修離懈惰。

誡觀善惡相資法第二十一

夫善者是諸惡之師，惡者是萬善之資。經云：「眾生能度佛，佛復度眾生。」何以故？一切諸佛皆因眾生而成佛道。經云：「高原陸地不生蓮華，淤泥之中出生華耳。」又一切眾生皆因於佛而得解脫。言諸惡者，謂五逆十惡、犯四重八重禁、謗諸賢聖、破正法輪、一闡提等，菩薩於此將為福田。何以故？同體大悲故。於三涂四趣代諸眾生受碎身等苦，軟語引導教令懺悔，慈心拔濟救令得樂，廣開甘露說微

【現代漢語翻譯】 現代漢語譯本： ，心心相續，光明隨即顯現。九、如用五停心觀（通過五種方法停止雜念的修行）對治現行的五種煩惱，煩惱一生起就立刻對治，隨著對治煩惱而解脫，使煩惱無法繼續，從而使戒律清凈。因為戒律清凈的緣故，諸天歡喜，善神衛護。十、因為修習禪定的緣故，一舉一動都審慎諦實，內心不急躁粗暴，謙虛柔和，忍辱無諍。因為這些功德，增長智慧，臨命終時，他方世界的菩薩前來迎接，神識不遭受痛苦，被諸天世人共同稱讚，往生到清凈的佛土，見佛聞法，永遠脫離地獄、餓鬼、畜生三惡道，享受解脫的快樂。其餘的各種修行方法，如經典所說，你應該接受並修行，成就戒、定之根，根性明利，這叫做凈心。偈語說：

凡夫學習佛道的方法，只能自己心裡明白，如果輕率地向他人講述，他人反而會產生誹謗。仔細觀察，少說話，人們會看重你的德行和威嚴。遠離人群，靠近安靜的地方，端正地坐著，認真地思考。只觀察自己的身行，口中不要說別人的缺點，閉上嘴巴，少議論是非，保持沉默，內心柔軟。裝作無知，像聾子瞎子一樣，內心充滿智慧和真實的貨物。頭陀（苦行僧）喜歡閑靜，精進修行，遠離懈怠。

誡觀善惡相資法第二十一

善是諸惡的老師，惡是萬善的資本。經典上說：『眾生能夠度化佛，佛又度化眾生。』為什麼呢？一切諸佛都是因為眾生而成佛道的。經典上說：『高原陸地不生長蓮花，只有在淤泥之中才能生長蓮花。』又一切眾生都是因為佛而得到解脫。所說的諸惡，指的是五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、觸犯四重禁（比丘戒中的殺、盜、淫、妄）八重禁、誹謗諸位賢聖、破壞正法法輪、一闡提（斷絕善根的人）等，菩薩對於這些，將作為自己的福田。為什麼呢？因為同體大悲的緣故。在三塗（地獄、餓鬼、畜生）四趣（地獄、餓鬼、畜生、阿修羅）中，代替眾生承受粉身碎骨等的痛苦，用柔和的語言引導他們，教令他們懺悔，用慈悲心救拔他們，使他們得到快樂，廣泛地開啟甘露，宣說微妙的...

【English Translation】 English version: ,...mind following mind, light will immediately appear. Ninth, like using the Five Contemplations to Stop the Mind (five methods to cease distractions) to counteract the five afflictions that are currently arising. As afflictions arise, immediately counteract them. As you counteract and liberate yourself from afflictions, prevent them from continuing, thereby purifying the precepts. Because the precepts are pure, the devas rejoice, and benevolent spirits protect you. Tenth, because of cultivating samadhi (meditative concentration), every action is deliberate and truthful, the mind is not hasty or violent, you are humble, gentle, patient, and without contention. Because of these merits, wisdom increases. When approaching the end of life, bodhisattvas from other worlds come to greet you, your consciousness does not suffer pain, you are praised by devas and humans alike, you are reborn in a pure land, see the Buddha, hear the Dharma, and forever escape the three evil realms (hell, hungry ghosts, animals), enjoying the bliss of liberation. The remaining practices, as described in the scriptures, you should accept and practice, achieving the roots of precepts and samadhi. When the roots are clear and sharp, it is called a pure mind. The verse says:

Ordinary people learning the Dharma, the method can only be understood in one's own mind. If you rashly tell others, they will instead generate slander. Observe carefully, speak less, and people will value your virtue and authority. Stay away from crowds, approach quiet places, sit upright, and contemplate earnestly. Only observe your own actions, do not speak of others' shortcomings, keep your mouth shut, discuss less right and wrong, remain silent, and keep your heart gentle. Pretend to be ignorant, like a deaf and blind person, with inner wisdom and real treasures. A dhuta (ascetic) enjoys solitude, diligently practices, and stays away from laziness.

Admonition on Observing the Mutual Assistance of Good and Evil, Chapter Twenty-One

Goodness is the teacher of all evils, and evil is the capital of all goodness. The scripture says: 'Sentient beings can liberate the Buddha, and the Buddha in turn liberates sentient beings.' Why? All Buddhas attain Buddhahood because of sentient beings. The scripture says: 'Lotus flowers do not grow on highlands, but only emerge from the mud.' Also, all sentient beings attain liberation because of the Buddha. The so-called evils refer to the Five Heinous Offenses (killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha, disrupting the sangha), the Ten Evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), violating the Four Major Prohibitions (killing, stealing, sexual misconduct, lying) and Eight Major Prohibitions of a bhikshu, slandering the sages, destroying the true Dharma wheel, icchantikas (those who have severed their roots of goodness), etc. Bodhisattvas regard these as their fields of merit. Why? Because of great compassion for all beings as if they are one's own body. In the three evil realms (hell, hungry ghosts, animals) and four destinies (hell, hungry ghosts, animals, asuras), they endure the suffering of being crushed to pieces on behalf of sentient beings, guide them with gentle words, teach them to repent, rescue them with compassion, enabling them to attain happiness, and widely open the nectar, proclaiming the subtle...

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妙法，破彼惡業善言誘示，令信十善生人天處，復勸回向無上菩提，因是功德菩薩道成，即名眾生亦能度佛。又身中真性由人弘顯，若無信力聞思修等，諸佛菩薩雖具慈悲，無如之何？是故誡汝，凡是罪惡可賤眾生，惟起哀愍，不應瞋罵生下劣心。又見上行清凈好人，不應偏重別請供養。何以故？善惡一如性俱空故，於好丑色二見平等，常觀空寂入三解脫門，含生之類皆如幻化不著諸相，名為凈心。偈曰：

欲得解脫樂，　　疏己常親他， 　行慈拔彼苦，　　自度生死河。 　若聞我與彼，　　便是分別魔， 　眾生壽者見，　　賢聖共譏訶。 　法界同一如，　　真妄水共波， 　波者即是水，　　水者即是波。 　善門有多途，　　慈悲最是急， 　是故薩陀倫，　　世號常啼泣。 　憐愍眾生故，　　舍樂懷憂悒， 　護產生佛因，　　損生佛道澀。 　無財施貧厄，　　分食與減粒， 　若能修一慈，　　十六分不及。

誡觀六道眾生善惡因果法第二十二

造因感果數若恒沙，今略言之一十八種：一者粗因果，二細因果，三大因果，四小因果，五輕因果，六重因果，七明因果，八闇因果，九香因果，十臭因果，十一延因果，十二促因果，十三愚因果，十四智因果，十五凡因果，十六聖因果

【現代漢語翻譯】 現代漢語譯本： 用巧妙的方法，用美好的言語引導開示那些造作惡業的人，使他們相信奉行十善可以生於人天善處，再勸他們迴向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），因為這樣的功德，菩薩（Bodhisattva）道才能成就，這就叫做眾生也能度佛。而且，身中的真性要靠人來弘揚顯現，如果沒有信力、聞、思、修等等，諸佛菩薩（Buddhas and Bodhisattvas）雖然具備慈悲，也沒有辦法。所以告誡你，凡是罪惡可鄙的眾生，只應生起哀憐，不應嗔恨謾罵，生起輕視的心。又見到修行高尚、清凈的好人，不應有所偏頗，特別地請來供養。為什麼呢？因為善與惡的本性都是空性的，對於美與醜的兩種看法要平等，常常觀照空寂，進入三解脫門（三三昧），視一切有生命的種類都如幻化，不執著于各種表相，這就叫做凈心。偈語說： 想要得到解脫的快樂，疏遠自己，常常親近他人， 行慈悲心拔除他人的痛苦，自己度過生死之河。 如果聽到『我』與『彼』的分別，那就是分別的魔， 執著于眾生相、壽者相的見解，會被賢聖共同譏笑呵斥。 法界（Dharmadhatu）同一真如，真妄如同水與波浪， 波浪就是水，水就是波浪。 行善的門路有很多，慈悲是最為緊要的， 所以薩陀倫（Sadāprarudita），世人號稱常啼菩薩。 因為憐憫眾生的緣故，捨棄快樂，懷抱憂愁， 護衛眾生的生命是成佛的因，損害眾生的生命，成佛的道路就艱難。 沒有錢財就施予貧困的人，分出食物，減少自己的口糧， 如果能夠修習一分的慈悲，勝過十六分其他的功德。 告誡觀察六道眾生善惡因果法第二十二 造作因感得果報的數量如果像恒河沙一樣多，現在簡略地說一說其中的十八種：一是粗因果，二是細因果，三大因果，四小因果，五輕因果，六重因果，七明因果，八暗因果，九香因果，十臭因果，十一延因果，十二促因果，十三愚因果，十四智因果，十五凡因果，十六聖因果

【English Translation】 English version: With skillful means and kind words, guide and instruct those who commit evil deeds, leading them to believe that practicing the Ten Virtues will result in rebirth in the realms of humans and gods. Further, encourage them to dedicate their merits towards Anuttara-samyak-sambodhi (無上菩提, unsurpassed, complete and perfect enlightenment). Because of such merit, the Bodhisattva (菩薩) path can be accomplished, and this is called 'sentient beings can also liberate the Buddhas.' Moreover, the true nature within oneself is manifested and revealed through people. If there is no power of faith, hearing, thinking, and cultivation, even though all the Buddhas and Bodhisattvas (諸佛菩薩) possess compassion, there is nothing they can do. Therefore, I admonish you, towards all sinful and contemptible beings, only arouse compassion; do not be angry and scold them, giving rise to inferior thoughts. Also, when you see virtuous and pure people of high conduct, you should not be biased and offer them special invitations and offerings. Why? Because the nature of good and evil is equally empty. Towards the two views of beauty and ugliness, maintain equality. Constantly contemplate emptiness and stillness, entering the three doors of liberation (三解脫門, three samadhis), regarding all living beings as illusory transformations, not clinging to any appearances. This is called pure mind. The verse says: 'If you wish to attain the joy of liberation, distance yourself from yourself and always be close to others,' 'Practice compassion to relieve others' suffering, cross the river of birth and death yourself.' 'If you hear of 'I' and 'other,' that is the demon of discrimination,' 'The views of sentient beings and life-span are ridiculed and scolded by the wise and saints.' 'The Dharmadhatu (法界) is the same as Thusness, true and false are like water and waves together,' 'The wave is the water, and the water is the wave.' 'There are many paths to goodness, but compassion is the most urgent,' 'Therefore, Sadāprarudita (薩陀倫) is known in the world as the Ever-Weeping Bodhisattva.' 'Because of compassion for sentient beings, he abandons joy and embraces sorrow,' 'Protecting the lives of beings is the cause of becoming a Buddha; harming the lives of beings makes the Buddha path difficult.' 'If you have no wealth, give to the poor and needy, share your food, and reduce your own rations,' 'If you can cultivate one part of compassion, it is better than sixteen parts of other merits.' Admonition on Observing the Good and Evil Causes and Effects of Sentient Beings in the Six Realms, Chapter Twenty-Two The number of causes created and effects experienced is as numerous as the sands of the Ganges River. Now, I will briefly mention eighteen types: first, coarse causes and effects; second, subtle causes and effects; third, large causes and effects; fourth, small causes and effects; fifth, light causes and effects; sixth, heavy causes and effects; seventh, clear causes and effects; eighth, dark causes and effects; ninth, fragrant causes and effects; tenth, foul causes and effects; eleventh, prolonged causes and effects; twelfth, shortened causes and effects; thirteenth, ignorant causes and effects; fourteenth, wise causes and effects; fifteenth, ordinary causes and effects; sixteenth, saintly causes and effects.

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，十七真因果，十八妄因果。先舉現果后出其因。粗果者，地獄畜生餓鬼等故。細果者，無色界四陰身故。大果者，色界梵天及大龍金翅鳥摩竭魚等三由旬者，節級乃至八萬四千由旬，及阿鼻地獄身等，善惡報差大果所攝。小果者，下至翾飛蠕動如小微塵，但動不能行故。輕果者，諸天報身輕舉飛行故，五通諸仙、緊疾、夜叉、鬼神等故。重果者，如鐵圍山中大蟒大獸大海盲龍身，重如山故。明果者，人天中有日月光火珠身光等故。闇果者，如八大地獄，但聞忍苦聲目不見故。香果者，上界諸天毛孔之中皆出妙香，聞者心悅，及依報處宮殿等香故。臭果者，畜生餓鬼不凈業鬼，人中臭物無可比故。延果者，非非想天壽命八萬劫故。促果者，如蝎蠓等生，生竟即死，不得暫停故。愚果者，凡夫鬼畜等故。智果者，眾生中為導師故。凡果者，人天中未發道心故。聖果者，阿那含已下及人天中五凈居處故。真果者，三乘學人漏未盡故。妄果者，四大五陰身心緣集故。此等是六道中正果。何故名因？今次第相對說。粗因者，四重八禁五逆十惡，謗大乘正法、一切賢聖，用三寶財物，殺發菩提心眾生，破塔燒寺故。細因者，修禪定業，外道邪命梵行故。大因者，修四無量心善因故，破三聚凈戒惡因故。小因者，始脫地獄入畜生道

【現代漢語翻譯】 十七、真因果（真實不虛的因果），十八、妄因果（虛妄不實的因果）。先列舉現有的果報，再說明其原因。粗果是指地獄、畜生、餓鬼等惡道眾生的果報。細果是指無色界四空天的眾生，只有受、想、行、識四陰，沒有色陰的身體。大果是指色界梵天，以及體型巨大的龍、金翅鳥、摩竭魚等，它們的身體從三由旬到八萬四千由旬不等，還有阿鼻地獄眾生的巨大身形等，這些都是善惡業報差別所導致的大果。小果是指下至蚊蠅蠕動等微小生物，它們只能動而不能行走。輕果是指諸天眾生的報身輕盈，能夠飛行，以及具有五神通的仙人、緊那羅、夜叉、鬼神等。重果是指鐵圍山中的巨蟒、巨獸、大海中的盲龍，它們的身體重如山嶽。明果是指人天眾生所具有的日月光、火光、寶珠光、身光等光明。暗果是指八大地獄，只能聽到痛苦的哀嚎聲，卻看不見任何東西。香果是指上界諸天眾生毛孔中散發出的美妙香氣，聞者心生喜悅，以及他們所居住的宮殿等依報環境散發出的香氣。臭果是指畜生、餓鬼、不凈業鬼，以及人間臭穢之物，無法與之相比。延果是指非想非非想天的眾生，壽命長達八萬劫。促果是指蝎子、蚊蚋等生物，生下來不久就死去，無法停留。愚果是指凡夫、鬼、畜生等愚癡眾生。智果是指眾生中的導師，具有智慧引導眾生。凡果是指人天眾生中尚未發起菩提心的人。聖果是指阿那含果以下的聖者，以及人天中的五凈居天。真果是指三乘（聲聞乘、緣覺乘、菩薩乘）的修行人，但煩惱尚未斷盡。妄果是指由四大（地、水、火、風）和五陰（色、受、想、行、識）組成的虛幻不實的身體和心識。以上這些是六道輪迴中的正果。為什麼稱之為『因』呢？現在依次相對地說明。 粗因是指犯下四重禁戒、八禁戒、五逆罪、十惡業，誹謗大乘正法和一切賢聖，盜用三寶財物，殺害已發菩提心的眾生，破壞佛塔、焚燒寺廟等惡行。細因是指修習禪定，外道所修的邪命梵行。大因是指修習四無量心（慈、悲、喜、舍）等善因，以及破毀三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒）等惡因。小因是指剛脫離地獄道，進入畜生道。

【English Translation】 Seventeen, True Cause and Effect (real and not false cause and effect), Eighteen, False Cause and Effect (illusory and unreal cause and effect). First, list the present results, and then explain their causes. Coarse results refer to the results of sentient beings in the evil realms such as hells, animals, and hungry ghosts. Subtle results refer to the beings in the Four Formless Realms, who only have the four skandhas of sensation, perception, volition, and consciousness, without the skandha of form. Great results refer to the Brahma heavens in the Form Realm, as well as huge dragons, garudas, makara fish, etc., whose bodies range from three yojanas to eighty-four thousand yojanas, as well as the huge bodies of beings in Avici Hell, etc. These are great results caused by the differences in good and evil karmic retributions. Small results refer to tiny creatures such as mosquitoes and gnats, which can only move but cannot walk. Light results refer to the light and agile bodies of the devas, who can fly, as well as immortals with the five supernormal powers, kinnaras, yakshas, and ghosts. Heavy results refer to giant pythons, giant beasts, and blind dragons in the great ocean within the Iron Ring Mountains, whose bodies are as heavy as mountains. Bright results refer to the light of the sun and moon, firelight, jewel light, and body light possessed by humans and devas. Dark results refer to the eight great hells, where only the sounds of suffering can be heard, but nothing can be seen. Fragrant results refer to the wonderful fragrance emitted from the pores of the devas in the upper realms, which delights those who smell it, as well as the fragrance emitted from their dwelling places and other dependent environments. Foul results refer to animals, hungry ghosts, impure karma ghosts, and foul things in the human realm, which cannot be compared. Prolonged results refer to the beings in the Realm of Neither Perception Nor Non-Perception, whose lifespans are as long as eighty thousand kalpas. Shortened results refer to creatures such as scorpions and mosquitoes, which die soon after birth and cannot stay for long. Ignorant results refer to ignorant beings such as ordinary people, ghosts, and animals. Wise results refer to teachers among sentient beings, who have the wisdom to guide sentient beings. Mundane results refer to people and devas who have not yet aroused the Bodhi mind. Noble results refer to the sages below the Anagamin fruit, as well as the Five Pure Abodes in the human and heavenly realms. True results refer to practitioners of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), but whose afflictions have not yet been completely extinguished. False results refer to the illusory and unreal body and consciousness composed of the four elements (earth, water, fire, and wind) and the five skandhas (form, sensation, perception, volition, and consciousness). The above are the direct results in the six realms of reincarnation. Why are they called 'causes'? Now, I will explain them in order. Coarse causes refer to committing the four major precepts, the eight precepts, the five heinous crimes, the ten evil deeds, slandering the Mahayana Dharma and all sages, stealing the property of the Three Jewels (Buddha, Dharma, Sangha), killing sentient beings who have aroused the Bodhi mind, destroying pagodas, and burning temples. Subtle causes refer to practicing meditation and the heretical ascetic practices of non-Buddhist paths. Great causes refer to cultivating the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), as well as breaking the three sets of pure precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). Small causes refer to just escaping from the hell realm and entering the animal realm.

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故。輕因者，凈修梵行，十善業緣故。重因者，損害三寶，一闡提行者故。明因者，施燈明燭火照佛形像，同十善道故。闇因者，毀他眼目，盜塔燈明，點滅經字，破人善業，污佛戒故。香因者，造旃檀塔廟香木形像，香水灌像沐浴洗僧香華供養故。臭因者，觸僧凈食啖辛入寺，畜養豬雞，十惡業故。延因者，修不殺戒及四空定邪正二業故。促因者，殺生餘業故。愚因者，不信正法故。智因者，受持經律熏修般若故。凡因者，無明癡愛貪五欲故。聖因者，戒定慧故。真因者，本性清凈故。盲因者，諸根對塵生識故。論六道因果唯佛知盡，今說少分為除疑網，深信因果。汝可思量種諸善根收納善果，所行之善皆迴向無上菩提成解脫分善，不取六道有漏善，如是修習諦知因果無漏，名為凈心。偈曰：

可慜罪眾生，　　墮在無底坑， 　不知因果義，　　冥冥暗中行。 　抱真未覺識，　　有眼猶名盲， 　真樂無心趣，　　妄色共相諍。 　今為除疑網，　　略指因果業， 　若能決定信，　　近三僧祇劫。 　以信因果故，　　常聞大乘法， 　應趣種性地，　　勇猛心勿怯。

誡觀行者善護戒財塵賊止劫法第二十三

一切眾生從無始來受生死苦，迷失聖道，障于常住清凈法身，唯因識心貪取塵境。

【現代漢語翻譯】 現代漢語譯本 因此，『輕因』是指清凈地修習梵行，以及十善業所帶來的因緣。『重因』是指損害佛、法、僧三寶，以及一闡提（Icchantika，斷善根者）的行為所帶來的因緣。『明因』是指施捨燈明、蠟燭，用光明照亮佛的形像，與修習十善道有相同的功德。『暗因』是指毀壞他人的眼睛，偷盜佛塔中的燈明，塗抹經書上的文字，破壞他人的善業，玷污佛的戒律。『香因』是指建造旃檀（Candana，一種香木）塔廟，用香木製作佛像，用香水灌溉佛像，沐浴僧人，用香花供養。『臭因』是指用不潔凈的食物觸碰僧人，食用辛辣之物進入寺廟，畜養豬雞等，以及造作十惡業。『延因』是指修習不殺生戒以及四空定，包括邪正兩種行業。『促因』是指殺生所帶來的剩餘業報。『愚因』是指不相信正法。『智因』是指受持經律，熏修般若（Prajna，智慧）。『凡因』是指無明、愚癡、貪愛五欲。『聖因』是指戒、定、慧。『真因』是指本性清凈。『盲因』是指諸根對塵境產生分別意識。 關於六道輪迴的因果，只有佛才能完全瞭解，現在只說少部分是爲了消除你們的疑惑，讓你們深信因果。你們應當思考如何種植各種善根，收穫善果，所做的一切善行都回向于無上菩提，成就解脫的善因，不要追求六道中那些有漏的善。像這樣修習，就能真正瞭解因果的無漏性，這叫做凈心。偈語說： 可憐的罪惡眾生， 墮落在無底的深坑， 不知道因果的道理， 在黑暗中盲目行走。 懷抱著真如卻未覺醒， 有眼睛卻如同盲人， 真正的快樂無心追求， 虛妄的色相互相爭鬥。 現在爲了消除你們的疑惑， 簡略地指明因果業報， 如果能夠堅定地相信， 接近三大阿僧祇劫（Asamkhya kalpa，極長的時間單位）。 因為相信因果的緣故， 常常聽聞大乘佛法， 應當趣向佛的種性之地， 勇敢精進，不要膽怯。 告誡修行者善於守護戒律，視戒如財，防範塵勞賊的劫掠。第二十三 一切眾生從無始以來，遭受生死輪迴的痛苦，迷失了通往聖道的道路，被遮蔽了常住清凈的法身，這都是因為識心貪取外在的塵境。

【English Translation】 English version Therefore, 'light cause' refers to purely cultivating Brahma-conduct and the karmic conditions arising from the ten wholesome deeds. 'Heavy cause' refers to harming the Three Jewels (Buddha, Dharma, Sangha) and the actions of an Icchantika (one who has severed their roots of goodness). 'Bright cause' refers to offering lamps, bright candles, and illuminating the images of the Buddha, which is the same as practicing the ten wholesome paths. 'Dark cause' refers to destroying the eyes of others, stealing lamps from pagodas, blotting out the words of scriptures, ruining the good deeds of others, and defiling the precepts of the Buddha. 'Fragrant cause' refers to building pagodas and temples of Candana (sandalwood), making images of fragrant wood, irrigating images with fragrant water, bathing monks, and offering fragrant flowers. 'Foul cause' refers to touching the pure food of monks, eating pungent foods in temples, raising pigs and chickens, and committing the ten unwholesome deeds. 'Prolonging cause' refers to cultivating the precept of non-killing and the four formless absorptions, including both right and wrong actions. 'Shortening cause' refers to the remaining karmic effects of killing. 'Ignorant cause' refers to not believing in the true Dharma. 'Wise cause' refers to receiving and upholding the scriptures and precepts, and cultivating Prajna (wisdom). 'Mundane cause' refers to ignorance, delusion, attachment, and craving for the five desires. 'Noble cause' refers to morality, concentration, and wisdom. 'True cause' refers to the purity of one's inherent nature. 'Blind cause' refers to the arising of consciousness from the interaction of the senses with their objects. Only the Buddha knows the entirety of the causes and effects of the six realms of existence. Now, I speak of only a small portion to dispel your doubts and to establish deep faith in cause and effect. You should contemplate how to plant various roots of goodness, reap good fruits, and dedicate all your good deeds to unsurpassed Bodhi, achieving the good cause of liberation. Do not pursue the defiled good of the six realms. By cultivating in this way, you will truly understand the undefiled nature of cause and effect, which is called pure mind. The verse says: Alas, sentient beings burdened by sin, Fallen into a bottomless pit, Not knowing the meaning of cause and effect, Walking blindly in the darkness. Holding the true nature yet unawakened, Having eyes yet called blind, True joy is not sought, False appearances are fought over. Now, to dispel your doubts, I briefly point out the karma of cause and effect, If you can firmly believe, Near three Asamkhya kalpas (immeasurably long eons). Because of believing in cause and effect, You will always hear the Mahayana Dharma, You should proceed towards the Buddha-nature ground, Be brave and do not be timid. Admonishing practitioners to skillfully guard the precepts, regarding them as wealth, and preventing the robbery of the dust-thief. Twenty-third All sentient beings, from beginningless time, have suffered the pain of birth and death, lost the path to holiness, and been obscured from the permanent, pure Dharmakaya (Dharma body), all because the discriminating mind grasps at external objects.

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譬如家貧，智者教業，隨教修業，漸多財寶；有六惡賊夜來劫奪，持仗扣門臨欲危害，財主即便牢下關鑰，墻高塹深，遂免劫失，身安財固，無眾苦惱。貧喻闡提身無一善；智者教業喻佛經律；漸多財寶喻集福智；六賊喻六塵，夜喻無明；劫喻貪愛；持仗扣門喻根對於塵；牢下關鑰喻修道人堅住四念及五停觀；墻高喻善知識及毗尼正法；塹深喻深心弘誓不犯律禁；免劫者喻全梵行、戒無缺無漏、諸佛歡喜，聖凡同贊；身安喻生善道人天凈土，及大涅槃安隱快樂；財固喻持戒守心，行不退菩提，諸波羅蜜增長不失。法喻並顯，汝宜知之。比丘破戒墮三惡道沉溺苦海者，皆由無善知識方便勸導，又不修習四念處法、五停觀法等，汝可依戒順此教授，煩惱魔賊不能得便，是故守心禁勒根門，幻惑塵賊莫令前入，系意觀空離我、我所，如是修行名為凈心。偈曰：

六塵如狂賊，　　貪塵聲與色， 　妄情同惡馬，　　牢加禪轡勒。 　欲入佛法海，　　堅修戒定德， 　當住三空門，　　心凈樂靜默。

誡觀世諦第一義諦法第二十四

世諦者，恃怙宗望、公卿爵祿、籍曹婚姻、文武伎藝、墓陵碑績、爭勛競封、取著空名。或為財色不惜軀命，輕身為惡更相殺戮，譽嘆弓馬驕勇前鋒，自謂丈夫猛略身手。或侵妻

【現代漢語翻譯】 現代漢語譯本：譬如有人家境貧寒，智者教他謀生技能，他聽從教導努力工作，逐漸積累了許多財富。這時有六個兇惡的盜賊夜晚前來搶劫，他們手持武器敲門，眼看就要造成危害。這家主人立即牢固地關上門鎖，憑藉高墻深壕的防禦，最終避免了被搶劫的損失，自身安全，財產穩固，沒有各種痛苦煩惱。貧窮比喻一闡提（Icchantika，斷善根的人）身無一善；智者教業比喻佛經戒律；逐漸增多財寶比喻積累福德和智慧；六個盜賊比喻六塵（色、聲、香、味、觸、法）；夜晚比喻無明；搶劫比喻貪愛；手持武器敲門比喻六根（眼、耳、鼻、舌、身、意）接觸六塵；牢固地關上門鎖比喻修行人堅定地安住於四念處（四念處：觀身不凈、觀受是苦、觀心無常、觀法無我）和五停心觀（五停心觀：不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）；高墻比喻善知識（Kalyanamitra，善友）和毗奈耶（Vinaya，戒律）正法；深壕比喻以深刻的內心發弘大誓願，不違犯戒律禁令；避免被搶劫比喻完全奉行清凈的梵行，戒律沒有缺失和遺漏，諸佛歡喜，聖人和凡人都讚歎；自身安全比喻往生到善道人天凈土，以及獲得大涅槃（Nirvana，寂滅）的安穩快樂；財產穩固比喻持戒守護自心，修行不退轉于菩提（Bodhi，覺悟），各種波羅蜜（Paramita，到彼岸）增長而不失壞。這些法理和比喻都已顯明，你應該明白。比丘（Bhiksu，出家男眾）破戒墮入三惡道（地獄、餓鬼、畜生）沉溺於苦海，都是因為沒有善知識方便勸導，又不修習四念處法、五停心觀法等。你應當依靠戒律，順從這些教導，煩惱魔賊就不能得逞。因此，要守護自心，禁止和約束六根之門，不要讓虛幻迷惑的塵賊進入，繫念于觀空，遠離我及我所，這樣修行就叫做凈心。偈語說： 六塵如同瘋狂的盜賊，貪戀色、聲等外塵。 虛妄的情感如同惡劣的馬匹，要牢固地加上禪定的韁繩來約束。 想要進入佛法的海洋，就要堅定地修習戒、定、慧的功德。 應當安住於三空門（空、無相、無愿），內心清凈，安樂寂靜。

誡觀世諦第一義諦法第二十四

世諦（Samvriti-satya，俗諦）是指，依賴權勢地位、公卿爵祿、戶籍婚姻、文武技藝、墓地碑文、爭奪功勛爵位、追求虛名。或者爲了錢財美色不惜生命，輕賤自身作惡，互相殘殺，讚美弓馬騎射，炫耀勇敢爭目前鋒，自認為大丈夫，勇猛有力。或者侵佔他人妻女。

【English Translation】 English version: Suppose a family is poor, and a wise person teaches them a trade. They follow the teachings, diligently practice their craft, and gradually accumulate wealth. Then, six evil thieves come at night to rob them, holding weapons, knocking on the door, and threatening harm. The head of the household immediately secures the locks, relying on high walls and deep trenches for defense, ultimately avoiding the loss of being robbed. They are safe and secure, without various sufferings and afflictions. Poverty is analogous to an Icchantika (one who has severed their roots of goodness) without a single good quality; the wise person's teaching of a trade is analogous to the Buddha's scriptures and precepts; the gradual accumulation of wealth is analogous to accumulating merit and wisdom; the six thieves are analogous to the six sense objects (form, sound, smell, taste, touch, and dharma); night is analogous to ignorance; robbery is analogous to craving; holding weapons and knocking on the door is analogous to the six sense organs (eye, ear, nose, tongue, body, and mind) contacting the six sense objects; securely locking the doors is analogous to practitioners firmly abiding in the Four Foundations of Mindfulness (Four Foundations of Mindfulness: contemplation of the impurity of the body, contemplation of the suffering of feelings, contemplation of the impermanence of the mind, contemplation of the non-self of phenomena) and the Five Meditative Methods for Subduing the Mind (Five Meditative Methods for Subduing the Mind: contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of breath counting, contemplation of Buddha-recollection); high walls are analogous to good spiritual friends (Kalyanamitra) and the Vinaya (discipline) and the correct Dharma; deep trenches are analogous to making profound vows with a deep heart, not violating the precepts and prohibitions; avoiding robbery is analogous to fully practicing pure conduct, having precepts without deficiency or leakage, pleasing all Buddhas, and being praised by both sages and ordinary beings; being safe is analogous to being reborn in the good realms of humans and devas, and attaining the secure and joyful Great Nirvana (extinction); secure wealth is analogous to upholding precepts and guarding the mind, practicing without regressing from Bodhi (enlightenment), and the various Paramitas (perfections) increasing without loss. These principles and analogies are all clear; you should understand them. Bhikshus (ordained monks) who break the precepts and fall into the three evil realms (hell, hungry ghosts, animals), drowning in the sea of suffering, are all because they lack the skillful guidance of good spiritual friends and do not practice the Four Foundations of Mindfulness, the Five Meditative Methods for Subduing the Mind, etc. You should rely on the precepts and follow these teachings, so that the afflictions and demonic thieves cannot succeed. Therefore, guard your mind, prohibit and restrain the gates of the six senses, do not let the illusory and deluding thieves of sense objects enter, focus your mind on contemplating emptiness, and be detached from self and what belongs to self. Such practice is called purifying the mind. The verse says: The six sense objects are like mad thieves, craving for external objects such as forms and sounds. False emotions are like vicious horses; firmly add the reins of meditation to restrain them. If you want to enter the ocean of the Buddha's Dharma, you must firmly cultivate the merits of precepts, concentration, and wisdom. You should abide in the three gates of emptiness (emptiness, signlessness, wishlessness), with a pure mind, joyful and silent.

Admonition on Contemplating Conventional Truth and Ultimate Truth, Chapter Twenty-Four

Conventional truth (Samvriti-satya) refers to relying on power and status, high officials and noble ranks, household registration and marriage, literary and martial arts, tombs and inscriptions, competing for merits and titles, and pursuing empty fame. Or, for the sake of wealth and beauty, they disregard their lives, belittle themselves and commit evil, killing each other, praising archery and horsemanship, boasting of bravery and rushing to the front, considering themselves great men, brave and powerful. Or, they invade the wives and daughters of others.

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奪職傷殺於人，枉法受求苦毒非理，啖食生命，耳貪絲竹晝夜放蕩，不避親疏飲酒醉亂，鬥打惡罵迭相是非。或大怨仇，或逐財色不慮艱阻，喜著色衣，食無時節，愛養臭穢膿血之身，不覺剎那唸唸生滅，老病既至身壞命終，膀脹臭爛蟲出獸啖，神魂受報生三惡道，百千萬劫無解脫時，是名世諦。第一義諦者，非貪上來虛妄等事，隨順菩提至無為道，不同世間生死出沒，待對緣修，非色至識，非眼至意，非念工夫見聞覺知，非名句味，清凈平等猶如虛空，湛然凝寂是名第一義諦。能觀世諦如幻化，諂誑癡凡，無有實性，畢竟於真常道中作此解脫，故名為凈心。偈曰：

世法誑癡人，　　謂實起貪瞋， 　若知無自性，　　慧性入童真。 　凡夫歷生死，　　因愛取諸塵， 　若覺根塵空，　　性本是法身。 　貪愛名世諦，　　輪迴十二緣， 　除貪即出世，　　此句佛親宣。 　第一義諦者，　　離相絕音聲， 　所言平等者，　　假名平等名。 　寄言以表諦，　　故說一切經， 　方知陰法空，　　對治滅心形。

誡觀晚出家人心行法第二十五

夫晚出家者有十種罪過：一者健鬥，世言竭鬥，俗氣成性，我心自在，意凌徒眾，不受呵責。二者喜見他短，自謂精誠，所作事業未必合道，短知短見

【現代漢語翻譯】 現代漢語譯本： 奪取官職、傷害殺害他人，爲了不正當的請求而枉法，用殘酷的手段對待他人，吞食其他生命，耳朵貪戀音樂，晝夜放縱，不分親疏地飲酒作樂，醉后胡鬧，爭鬥謾罵，互相指責。或者因為極大的怨恨仇恨，或者爲了追逐錢財美色而不顧艱難險阻，喜歡穿著華麗的衣服，飲食沒有節制，喜愛滋養這充滿臭穢膿血的身體，不覺察到剎那間的唸唸生滅，衰老疾病到來，身體毀壞性命終結，身體膨脹腐爛，蟲子爬出，被野獸吞食，神魂承受果報，墮入三惡道，百千萬劫都無法解脫，這叫做世諦（Samvriti-satya，俗諦，世俗諦）。 第一義諦（Paramartha-satya，勝義諦，真諦）是指，不貪戀上述虛妄的事情，順應菩提（Bodhi，覺悟）達到無為之道，不同於世間生死的沉浮，依賴對待和因緣的修習，不是從色（rupa，物質）到識（vijnana，意識），不是從眼（eye）到意（mind），不是念頭、功夫、見聞覺知，不是名、句、味，清凈平等猶如虛空，澄澈寂靜，這叫做第一義諦。 能夠觀察世諦（Samvriti-satya，俗諦，世俗諦）如幻化，虛偽欺騙，愚癡凡夫，沒有真實自性，最終在真常之道中獲得解脫，所以叫做凈心。偈語說： 世間法欺騙愚癡的人，認為真實而生起貪婪嗔恨，如果知道沒有自性，智慧的本性就進入純真狀態。凡夫經歷生死輪迴，因為愛而執取各種塵境，如果覺悟到根塵皆空，自性本來就是法身（Dharmakaya，佛的法性之身）。貪愛叫做世諦（Samvriti-satya，俗諦，世俗諦），是輪迴的十二因緣，去除貪愛就能夠出離世間，這句話是佛陀親口宣說的。第一義諦（Paramartha-satya，勝義諦，真諦）是，遠離一切相，斷絕一切音聲，所說的平等，只是假借名稱的平等。借用言語來表達真諦，所以才說一切經，才能知道五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）之法是空性的，用對治的方法來滅除心中的執著。 誡觀晚出家人心行法第二十五 晚出家的人有十種罪過：一是好爭鬥，世俗話說就是好打架，世俗的習氣已經成為本性，以自我為中心，輕視僧眾，不接受批評指責。二是喜歡看到別人的缺點，自認為精誠，所做的事業未必符合佛道，見識短淺。

【English Translation】 English version: Depriving officials of their posts, injuring and killing people, perverting the law for unjust requests, treating others cruelly and unreasonably, devouring living beings, ears greedy for music, indulging day and night, drinking and reveling without regard for relatives or strangers, causing trouble when drunk, fighting and cursing, blaming each other. Or harboring great resentment and hatred, or pursuing wealth and beauty without considering difficulties and obstacles, delighting in wearing colorful clothes, eating without moderation, loving to nourish this body full of foul pus and blood, unaware of the momentary arising and ceasing of thoughts, old age and sickness arriving, the body decaying and life ending, the body swelling and rotting, worms crawling out, being devoured by beasts, the spirit receiving retribution, being born into the three evil realms, unable to be liberated for hundreds of thousands of kalpas (aeons), this is called Samvriti-satya (conventional truth). Paramartha-satya (ultimate truth) refers to not being greedy for the above-mentioned false matters, following Bodhi (enlightenment) to the unconditioned path, different from the ups and downs of birth and death in the world, relying on treatment and causal conditions for cultivation, not from rupa (form) to vijnana (consciousness), not from eye to mind, not thoughts, effort, seeing, hearing, awareness, and knowing, not name, sentence, or taste, pure and equal like empty space, clear and still, this is called Paramartha-satya (ultimate truth). Being able to observe Samvriti-satya (conventional truth) as illusory, deceitful, foolish ordinary people, without real nature, ultimately achieving liberation in the true and constant path, therefore it is called pure mind. The verse says: Worldly dharmas deceive foolish people, causing them to arise greed and hatred, thinking they are real. If one knows there is no self-nature, the nature of wisdom enters into a state of pure innocence. Ordinary people go through the cycle of birth and death, because of love and attachment to various dusts. If one realizes that the roots and dusts are empty, the nature is originally the Dharmakaya (the body of the Dharma). Greed and love are called Samvriti-satya (conventional truth), the twelve links of dependent origination in samsara (cyclic existence). Removing greed means leaving the world, this sentence was personally proclaimed by the Buddha. Paramartha-satya (ultimate truth) is, away from all forms, cutting off all sounds, what is called equality, is just the equality of a borrowed name. Using words to express the truth, that's why all the sutras are spoken, in order to know that the five skandhas (aggregates) are empty, using the method of counteracting to extinguish the clinging to the mind. Admonition on Observing the Mind and Conduct of Late-Life Monastics, Chapter Twenty-Five Those who become monks late in life have ten kinds of faults: First, they are fond of fighting, as the world says, they like to brawl, their worldly habits have become their nature, they are self-centered, despise the Sangha (community), and do not accept criticism. Second, they like to see the shortcomings of others, thinking themselves to be sincere, but what they do may not be in accordance with the Buddha's path, and their knowledge is short-sighted.

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未解作解，言說常多綺語所攝。三者見師僧過起嫌恨心，燒滅功德修三惡道。四者輕慢他人自謂丈夫，身心剛強不從折伏。五者舉動造次威儀不整，高語大笑無所畏忌。六者喜好瓶缽衣服鮮華，心無實德貪求利養。七者心想散亂憶俗時事，增長煩惱不能如法對治。八者笑他破戒自謂清凈，拘著相貌不達真理；專愚執見諍論取勝，未具五德畜養沙彌，唯貪其力無心教授。九者不攝諸根身疲神倦，放縱睡眠不念明相，夜數惡夢諸天不護。十者創入佛法莫沾道味，憂慮疑惑情思還俗，嫌薄三寶反懷悔恨，既自還俗憎出家人，輕賤行者成闡提業。此之十惡過患，是地獄畜生餓鬼正因，汝當省察，名為凈心。偈曰：

俗氣力方強，　　三毒至猛盛， 　年晚始入道，　　猶守本時性。 　不解將護他，　　造次強是正， 　自謂最精煉，　　七支未必凈。 　喧喧逐講論，　　不肯修戒定， 　已說十種過，　　若犯須除屏。 　身無一德行，　　沙彌度三兩， 　有過不肯呵，　　犯罪不與杖。 　破齋犯僧前，　　污戒惡名響， 　人天漸漸希，　　三塗轉增長。 　唯教作福法，　　無軌令人仿， 　自身如小兒，　　況能調剛強。 　處眾好鬥諍，　　恒懷瞋恨想， 　四輩不恭敬，　　眷屬寧欽仰。

告慈

【現代漢語翻譯】 現代漢語譯本： 未理解佛法卻妄作解釋，言語中常常夾雜著綺語（無意義的華麗辭藻）。 第二，見到師父或僧侶的過失就心生嫌恨，燒燬功德，修習通往三惡道（地獄、餓鬼、畜生）的道路。 第三，輕視怠慢他人，自以為是大丈夫，身心剛強頑固，不肯接受教誨和折服。 第四，舉止輕率魯莽，威儀不莊重，高聲大笑，毫無畏懼和顧忌。 第五，喜歡華麗的瓶缽和衣服，內心沒有真實的德行，貪求名利供養。 第六，心念散亂，回憶世俗之事，增長煩惱，不能如法地對治。 第七，嘲笑他人破戒，自認為清凈，拘泥於外在的表象，不明白真正的佛理；堅持愚昧的執見，爭論不休以求取勝利，沒有具備五德（五種德行）就畜養沙彌（小和尚），只貪圖他們的勞力，沒有用心去教授他們。 第八，不能收攝諸根（眼、耳、鼻、舌、身、意），身體疲憊精神睏倦，放縱睡眠，不思念光明之相，夜晚常常做惡夢，諸天不加護佑。 第九，剛進入佛法之門，沒有嚐到佛法的滋味，憂慮疑惑，心生還俗的念頭，嫌棄輕薄三寶（佛、法、僧），反而懷有悔恨之心，既然已經還俗，又憎恨出家人，輕賤修行之人，最終造下斷善根的闡提（沒有善根的人）之業。 第十，這十種惡行過患，是通往地獄、畜生、餓鬼道的根本原因，你應該自我反省和察覺，這才能稱作『凈心』。 偈語說： 世俗的習氣和力量正強盛，貪嗔癡三毒極其猛烈。 年老了才開始修行入道，仍然守著原來的習性。 不理解如何關懷和幫助他人，魯莽行事，強詞奪理，自以為是最精明能幹的，但七支（身三支：不殺生、不偷盜、不邪淫；口四支：不妄語、不兩舌、不惡口、不綺語）未必清凈。 喧鬧著追逐講經論道，卻不肯修持戒律和禪定。 已經說了這十種過失，如果犯了就必須去除和屏棄。 自身沒有一點德行，卻度化三兩個沙彌，有了過錯不肯呵斥，犯了罪也不給予懲罰。 在僧眾面前破齋犯戒，玷污戒律，惡名遠揚。 人天善道漸漸稀少，三惡道卻日益增長。 只教導他們做些求福的法事，沒有規範可以效仿。 自身就像小孩子一樣，又怎麼能調伏剛強之人呢？ 在人群中喜歡爭鬥，常常懷著嗔恨的想法。 對四輩弟子（比丘、比丘尼、優婆塞、優婆夷）不恭敬，眷屬又怎麼會欽佩仰慕呢？ 告誡慈悲的人們。

【English Translation】 English version: To interpret without understanding, speech is often dominated by frivolous words (綺語 qǐ yǔ - meaningless flowery language). Second, to harbor resentment upon seeing the faults of teachers or monks, burning away merit and cultivating the path to the three evil realms (地獄 dì yù - hell, 餓鬼 è guǐ - hungry ghost, 畜生 chù shēng - animal). Third, to belittle and be disrespectful to others, considering oneself a great man, with a stubborn and unyielding mind and body, unwilling to accept teachings and be subdued. Fourth, to act rashly and carelessly, without dignified demeanor, laughing loudly, without fear or restraint. Fifth, to be fond of ornate bowls and robes, lacking genuine virtue in the heart, greedily seeking fame and offerings. Sixth, to have a scattered mind, recalling worldly affairs, increasing afflictions, and being unable to properly counteract them according to the Dharma. Seventh, to laugh at others for breaking precepts, considering oneself pure, clinging to external appearances, not understanding the true principles of Buddhism; to hold onto ignorant views, arguing incessantly to gain victory, and to raise novices (沙彌 shā mí - novice monk) without possessing the five virtues (五德 wǔ dé - five virtues), only coveting their labor, without intending to teach them. Eighth, to fail to restrain the senses (諸根 zhū gēn - eyes, ears, nose, tongue, body, mind), the body becomes weary and the spirit exhausted, indulging in sleep, not contemplating the signs of brightness, often having nightmares at night, and not being protected by the devas. Ninth, upon first entering the Buddhist Dharma, not tasting the flavor of the Dharma, worrying and doubting, thinking of returning to lay life, disliking and belittling the Three Jewels (三寶 sān bǎo - Buddha, Dharma, Sangha), instead harboring regret, and since having returned to lay life, hating monks, and despising practitioners, ultimately creating the karma of an icchantika (闡提 chǎn tí - one who has severed their roots of goodness). Tenth, these ten evil faults are the root causes of going to hell, the animal realm, and the realm of hungry ghosts. You should reflect and examine yourself, and this is called 'purifying the mind'. The verse says: Worldly habits and strength are strong, the three poisons (三毒 sān dú - greed, hatred, delusion) are extremely fierce. Only beginning to cultivate the path in old age, still clinging to original habits. Not understanding how to care for and help others, acting rashly, insisting on being right, considering oneself the most refined, but the seven branches (身三支 shēn sān zhī - no killing, no stealing, no sexual misconduct; 口四支 kǒu sì zhī - no lying, no divisive speech, no harsh speech, no frivolous speech) may not be pure. Noisily pursuing lectures and discussions, but unwilling to cultivate precepts and meditation. These ten faults have been spoken of, if committed, they must be removed and discarded. Lacking a single virtue, yet ordaining two or three novices, not willing to scold them for their faults, not giving them punishment for their crimes. Breaking the fast and violating precepts before the Sangha, defiling the precepts, and a bad name resounds. The paths of humans and devas gradually become scarce, while the three evil paths increasingly grow. Only teaching them methods for making merit, without standards to emulate. Oneself is like a child, how can one tame the stubborn? Liking to fight and argue in the assembly, constantly harboring thoughts of anger and hatred. Not respecting the fourfold assembly (比丘 bǐ qiū - monks, 比丘尼 bǐ qiū ní - nuns, 優婆塞 yōu pó sāi - laymen, 優婆夷 yōu pó yí - laywomen), how can relatives admire and respect you? Admonish compassionate people.

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忍已前二十五篇，對治諸垢煩惱業凈汝身心，心既凈矣名自利行。今更為汝略說大乘利他之行。汝可順菩薩道自他俱利，名為凈心。自除垢染名真凈心，自利利他名廣大凈心。偈曰：

如鳥欲游空，　　長力養毛翅， 　菩薩欲利他，　　養德自先利。 　三慧隨分明，　　然可授人智， 　凈心功行立，　　彼此俱對治。

誡觀對發菩提心法第二十六

夫發道心如滴水寄海，雖復微鮮水終不失。經云：「一構乳頃，起大乘心，當成佛道。」何以故？若修道時百一十苦悉堪忍之。所謂飢渴寒熱、蚊虻蚤虱、惡風暴雨、四百四病、呵責罵辱、惡口誹謗、水火劫盜、毒蟲猛獸、鞭打侵惱，難忍之事悉皆甘受，不見苦相，我身能忍，修行六度，修三空門，以是因緣故至成佛果。經云：「此國一日修道，勝他方一劫。」何以故？此中多惱害能忍者希，雖忍諸苦功德易長，凈土無惱佛道難成。于佛法中若欲退心，當憶過去經無量劫在地獄中，受熾猛火碎身等苦無逃避處，人中苦者百千萬億不重於彼一瞬目頃，若不堅固勤行諸度，云何能盡生死大苦因緣？三塗罪人若為能救？若不能救眾生何名慈悲？既無慈悲，菩提分法依何為本？若無根本則遠種性。是故菩薩愿盡後生不破菩薩戒，聲聞之人受形俱戒，汝可善知二

【現代漢語翻譯】 現代漢語譯本 在之前的二十五篇中，已經講述瞭如何對治各種污垢煩惱，凈化你的身心。當你的心清凈之後，就叫做自利的行為。現在我再為你簡略地說說大乘利他的行為。你應該遵循菩薩道，自利利他，這叫做凈心。自己去除污垢染著，叫做真凈心；自己利益，也利益他人，叫做廣大凈心。偈語說： 『如同鳥兒想要在空中飛翔，需要增長力量，養育羽毛和翅膀；菩薩想要利益他人，需要培養德行，先讓自己得到利益。三種智慧隨著修習而逐漸明瞭，然後才可以把智慧傳授給別人；清凈心和功德行為建立起來，這樣彼此都能得到對治。』 誡觀對發菩提心法第二十六 發起道心，就像一滴水融入大海，即使非常微小，最終也不會消失。《經》中說：『即使在一構乳（很短的時間）頃，發起大乘之心，也應當成就佛道。』為什麼呢？如果修道的時候，一百一十種苦都能忍受。所謂的飢餓、乾渴、寒冷、炎熱、蚊子、牛虻、跳蚤、虱子、惡風、暴雨、四百零四種疾病、呵斥、責罵、侮辱、惡語、誹謗、水災、火災、盜賊、毒蟲、猛獸、鞭打、侵擾，這些難以忍受的事情都能甘心承受，不見苦相，我的身體能夠忍受，修行六度（dana-paramita 佈施，sila-paramita 持戒，ksanti-paramita 忍辱，virya-paramita 精進，dhyana-paramita 禪定，prajna-paramita 般若），修三空門（sunyata 空性，animitta 無相，apranihita 無愿），因為這些因緣，所以能夠證得佛果。《經》中說：『在這個國土中修行一天，勝過在其他地方修行一劫（kalpa）。』為什麼呢？因為這裡有很多惱害，能夠忍受的人很少，雖然忍受諸多的苦，功德容易增長，在清凈的國土沒有惱害，佛道難以成就。在佛法中如果想要退失道心，應當回憶過去經歷無量劫（kalpa）在地獄中，遭受熾盛猛烈的火焰焚燒身體等痛苦，沒有逃避的地方，人間所受的苦，即使百千萬億倍，也不及地獄中一瞬間所受的痛苦。如果不堅定地勤奮修行各種度（paramita），怎麼能夠了結生死輪迴的巨大痛苦因緣？三塗（地獄，餓鬼，畜生）的罪人又如何能夠救度？如果不能救度眾生，憑什麼叫做慈悲？既然沒有慈悲，菩提分法（bodhipaksika-dharma）又依靠什麼作為根本？如果沒有根本，那就遠離了佛的種性。所以菩薩發願來世不破菩薩戒（bodhisattva-sila），聲聞（sravaka）之人受戒后形影不離。你應該好好地瞭解這兩種。

【English Translation】 English version In the previous twenty-five chapters, it has been discussed how to counteract various defilements and afflictions, purifying your body and mind. When your mind is pure, it is called self-benefiting conduct. Now I will briefly explain the Mahayana (great vehicle) conduct of benefiting others. You should follow the Bodhisattva path, benefiting both yourself and others, which is called pure mind. Removing defilements and attachments yourself is called true pure mind; benefiting yourself and benefiting others is called vast pure mind. The verse says: 『Like a bird wanting to fly in the sky, it needs to increase its strength, nurturing its feathers and wings; a Bodhisattva (enlightenment being) wanting to benefit others, needs to cultivate virtue, first benefiting themselves. The three wisdoms (tri-vidya) gradually become clear with practice, and then you can impart wisdom to others; when pure mind and meritorious conduct are established, both can be counteracted.』 Precepts for Observing and Arousing the Bodhi Mind Chapter Twenty-Six Arousing the mind of the path is like a drop of water merging into the ocean, even if it is very small, it will not eventually disappear. The Sutra says: 『Even in a moment (one gavyuti), arousing the Mahayana (great vehicle) mind, one should attain Buddhahood.』 Why? If one can endure one hundred and ten kinds of suffering when cultivating the path. The so-called hunger, thirst, cold, heat, mosquitoes, gadflies, fleas, lice, evil winds, heavy rains, four hundred and four diseases, scolding, rebuking, insults, harsh words, slander, floods, fires, thieves, poisonous insects, fierce beasts, whipping, harassment, these unbearable things can be willingly endured, without seeing the appearance of suffering, my body can endure, practicing the six perfections (dana-paramita - generosity, sila-paramita - morality, ksanti-paramita - patience, virya-paramita - diligence, dhyana-paramita - meditation, prajna-paramita - wisdom), cultivating the three emptiness doors (sunyata - emptiness, animitta - signlessness, apranihita - wishlessness), because of these causes and conditions, one can attain Buddhahood. The Sutra says: 『Cultivating the path for one day in this land is better than cultivating for one kalpa (aeon) in other places.』 Why? Because there are many annoyances here, and few who can endure them, although enduring many sufferings, merit is easy to increase, in a pure land without annoyances, the Buddha path is difficult to achieve. If you want to retreat from the Dharma, you should recall the countless kalpas (aeons) in the past in hell, suffering the pain of being burned by fierce flames, etc., without a place to escape, the suffering in the human realm, even hundreds of millions of times, is not as heavy as the suffering in hell for a moment. If you do not firmly and diligently practice the various perfections (paramita), how can you end the great suffering of samsara (cycle of rebirth)? How can the sinners in the three evil realms (hell, hungry ghost, animal) be saved? If you cannot save sentient beings, what is called compassion? Since there is no compassion, what is the basis for the bodhipaksika-dharma (factors of enlightenment)? If there is no foundation, then you are far from the Buddha's lineage. Therefore, Bodhisattvas (enlightenment beings) vow not to break the Bodhisattva precepts (bodhisattva-sila) in future lives, and Sravakas (hearers) keep the precepts inseparable from their form. You should understand these two well.

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戒差別。菩薩者不染三界，不厭三界，求無為道不住無為，常處生死而無生死。何故不染三界？煩惱盡故，業不繫故，不厭三界愍眾生故，大慈悲故，求無為道故，欲自他利故，隨順大乘故。何故不住無為？攝正法故，攝眾生故。何故常處生死？利行同事故，本願無盡故，而非生死業種盡故，得大自在入解脫海故。是以不在此彼，不著中流，離於中邊心不住邊道。何以故？不守自性，法應爾故。常觀四諦十二因緣生死苦聚，常起四弘誓願建大夫志，常以四攝饒益眾生，常修四無量心怨親平等，常行六度自他利益，常修萬德求無上菩提，為成十力無畏不共之法。今唯略勸，廣恐文繁，能依此誡，名廣大凈心。偈曰：

若發菩提心，　　動念起慈悲， 　求于無為道，　　身常處有為。 　四攝調眾生，　　然可受三歸， 　譬如大暗處，　　日輪放光暉。 　自未脫諸苦，　　先當救艱危， 　無緣修四等，　　饒益與除衰。 　逢一百十苦，　　甘忍未曾瞋， 　亦不見苦相，　　又不見我身。 　身苦二空俱，　　忍法亦復然， 　諸苦及人法，　　三相滅隨真。 　菩薩不住道，　　隨逐利益行， 　常處於三界，　　救濟苦眾生。 　迷道令見道，　　無明令得明， 　慧手執金錍，　　決膜療群盲。 　

【現代漢語翻譯】 現代漢語譯本： 戒律的差別。菩薩不染著于欲界、色界、無色界（三界），也不厭惡欲界、色界、無色界（三界），追求無為之道卻不住于無為之境，常處於生死輪迴之中卻沒有生死的繫縛。為什麼不染著三界？因為煩惱已經斷盡，業力不再束縛，為什麼不厭惡三界？因為憐憫眾生，具有廣大的慈悲心，追求無為之道，想要利益自己和他人，隨順大乘佛法。為什麼不住于無為之境？爲了攝受正法，爲了攝受眾生。為什麼常處於生死輪迴之中？因為以利益眾生的行為與眾生共同經歷，因為往昔的誓願沒有窮盡，並非是生死輪迴的業因種子已經斷盡，因為已經獲得大自在而進入解脫之海。因此，不住於此岸（涅槃），也不著于彼岸（生死），遠離中間的流轉，心不執著于任何一邊的道路。為什麼這樣說？因為不執守自身的本性，法本應如此。經常觀察四聖諦（苦、集、滅、道）、十二因緣、生死輪迴的苦難聚集，經常發起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）建立大丈夫的志向，經常以四攝法（佈施、愛語、利行、同事）饒益眾生，經常修習四無量心（慈、悲、喜、舍）對怨親平等對待，經常修行六度（佈施、持戒、忍辱、精進、禪定、智慧）利益自己和他人，經常修習萬種功德以求證無上菩提，爲了成就如來十力（處非處智力，業異熟智力，靜慮解脫等持等至智力，根上下智力，種種勝解智力，種種界智力，至所趣行智力，宿住隨念智力，死生智力，漏盡智力）、四無畏（總持不忘無畏，知法無畏，說盡苦道無畏，說障道無畏）和十八不共法（諸佛的十八種不共同的功德）。現在只是簡略地勸誡，詳細說明恐怕文字繁瑣，能夠依照這些戒律，就叫做廣大清凈心。偈頌說： 如果發起菩提心，一動念就生起慈悲， 追求無為的道，身體卻常處於有為之中。 用四攝法調伏眾生，然後才可以接受三皈依（皈依佛，皈依法，皈依僧）， 譬如在大黑暗的地方，太陽放出光輝。 自己還沒有脫離各種痛苦，首先應當救助危難的人， 沒有（慈、悲、喜、舍）四無量心的因緣，就不能饒益眾生，消除衰敗。 遇到一百一十種苦難，甘心忍受從未發怒， 也不見有苦難的相狀，也不見有我的身。 身體和苦難，二者都是空性的，忍受的法也是這樣， 各種苦難以及人和法，這三種相狀滅盡才能隨順真理。 菩薩不住于道，隨著利益眾生的行為而行， 常處於三界之中，救濟痛苦的眾生。 使迷惑的人見到道，使沒有智慧的人得到光明， 用智慧的手拿著金針，割開眼膜治療眾盲。

【English Translation】 English version: The differences in precepts. A Bodhisattva is not tainted by the desire realm, the form realm, and the formless realm (the Three Realms), nor does he detest the desire realm, the form realm, and the formless realm (the Three Realms). He seeks the path of non-action (Wuwei) but does not dwell in non-action. He constantly abides in the cycle of birth and death (Samsara) but is without the bondage of birth and death. Why is he not tainted by the Three Realms? Because afflictions are exhausted, and karma does not bind him. Why does he not detest the Three Realms? Because he pities sentient beings, possesses great compassion, seeks the path of non-action, desires to benefit himself and others, and accords with the Great Vehicle (Mahayana). Why does he not dwell in non-action? In order to gather the true Dharma, in order to gather sentient beings. Why does he constantly abide in Samsara? Because he shares beneficial actions and experiences with others, because his original vows are inexhaustible, and it is not because the seeds of karmic causes for birth and death are exhausted, but because he has attained great freedom and entered the ocean of liberation. Therefore, he does not dwell on this shore (Nirvana), nor is he attached to the other shore (Samsara), he is apart from the middle stream, and his mind does not cling to any extreme path. Why is this so? Because he does not cling to self-nature, and the Dharma should be like this. He constantly contemplates the Four Noble Truths (suffering, accumulation, cessation, path), the Twelve Links of Dependent Origination, and the accumulation of suffering in Samsara. He constantly arises with the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it) and establishes the aspirations of a great person. He constantly benefits sentient beings with the Four Means of Attraction (giving, kind speech, beneficial action, identification), constantly cultivates the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), treating enemies and loved ones equally. He constantly practices the Six Perfections (giving, morality, patience, diligence, concentration, wisdom) to benefit himself and others, constantly cultivates myriad virtues to seek unsurpassed Bodhi, in order to accomplish the Ten Powers of a Tathagata (power of knowing what is possible and impossible, power of knowing the maturation of karma, power of knowing all levels of dhyana, samadhi, and samapatti, power of knowing the different faculties of beings, power of knowing the diverse inclinations of beings, power of knowing the diverse realms of beings, power of knowing where all paths lead, power of knowing past lives, power of knowing the future destinies of beings, power of knowing the extinction of defilements), the Four Fearlessnesses (fearlessness in proclaiming omniscience, fearlessness in proclaiming the extinction of suffering, fearlessness in proclaiming obstacles to enlightenment) and the Eighteen Unshared Qualities (eighteen unique qualities of a Buddha). Now, I only briefly exhort; a detailed explanation would be too lengthy. One who can abide by these precepts is called one with a vast and pure mind. The verse says: If one awakens the Bodhi mind, Every thought arises with loving-kindness and compassion, Seeking the path of non-action, The body constantly abides in action. Use the Four Means of Attraction to tame sentient beings, Then they can receive the Three Refuges (Buddha, Dharma, Sangha), Like in a place of great darkness, The sun emits its radiant light. Before one is freed from all suffering, One should first save those in distress, Without the conditions for the Four Immeasurables, One cannot benefit and eliminate decline. Encountering one hundred and ten sufferings, Willingly endure without ever being angry, Also not seeing the appearance of suffering, And also not seeing my own body. The body and suffering are both empty, The Dharma of endurance is also like this, All sufferings, people, and Dharma, The extinction of these three aspects follows the truth. The Bodhisattva does not dwell in the path, But follows the actions that benefit others, Constantly abiding in the Three Realms, Saving suffering sentient beings. Leading the lost to see the path, Leading the ignorant to gain light, With the hand of wisdom holding a golden needle, Cutting through the membrane to heal the blind.

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滅者不永滅，　　生者不常生， 　生滅畢竟空，　　凡聖本來平。 　愿從今日後，　　乃成法界主， 　不起一欲心，　　貪染一切女。 　愿從今日後，　　乃至成佛道， 　於一切眾生，　　不嫌不瞋惱。 　愿從今日後，　　乃至證真如， 　不起顛倒心，　　取著世六塵。 　愿從今日後，　　乃至無為岸， 　不起攀緣心，　　念諸惡覺觀。 　今發菩提心，　　生生超八難， 　弘誓要期已，　　道心勿退散。

誡觀教化眾生法第二十七

既發道心，宜修萬德，宗旨綱要不過二種：一者自利、二者利他。自利之行略已宣說，利他之法今亦少言。先垂慈悲念三界苦，且就人道化益眾生，愛言軟語令其調順，識信因果歸依三寶，量其根性利鈍廣狹，授與諸乘階梯正法。人乘天乘三界果報，雖是有漏堪受道化，從人天中引入三乘無漏之境。或有眾生我慢放逸、貪瞋熾盛、不敬三寶、謗無因果，定知此業必墮地獄畜生餓鬼，即用方便善巧之譚，悅可其心令意歡喜，然後誘化示人天道，教修十善五戒六齋，使離三塗得人天果。若被罵打灰土坌散、毀辱憎賤、悉能忍受不生退悔，彼人知己，迴心慚愧受其教化。或復出家求無上道，學二乘者為說四諦十二因緣，令生厭悔知有為過。四諦者，苦集滅道是

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", }, "english_translations": [ "English version", "Cessation is not perpetual cessation,", "Birth is not constant birth.", "Birth and cessation are ultimately empty,", "The mundane and the sacred are originally equal.", "May I, from this day forward,", "Become the master of the Dharma Realm (the essence of all phenomena in the universe),", "Not arising a single desire,", "Nor being greedy and attached to any woman.", "May I, from this day forward,", "Until the attainment of Buddhahood,", "Towards all sentient beings,", "Not dislike, not be angry, not be annoyed.", "May I, from this day forward,", "Until the realization of Suchness (the true nature of things),", "Not arising inverted and deluded thoughts,", "Nor grasping at the six sense objects (form, sound, smell, taste, touch, dharma) of the world.", "May I, from this day forward,", "Until reaching the shore of non-action (Nirvana),", "Not arising clinging and dependent thoughts,", "Nor thinking of evil perceptions and concepts.", "Now I generate the Bodhi mind (the mind of enlightenment),", "In every life, transcending the eight difficulties (eight conditions that hinder practice),", "The great vows have been made,", "The resolve for the Path should not be scattered.", "", "Chapter 27: Admonitions on Observing and Teaching Sentient Beings", "", "Having generated the resolve for the Path, one should cultivate all virtues. The main principles are no more than two: first, benefiting oneself; second, benefiting others. The practice of benefiting oneself has already been generally explained; now I will also say a little about the method of benefiting others. First, have compassion and think of the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm), and for now, focus on teaching and benefiting sentient beings in the human realm. Use loving words and gentle speech to make them compliant, recognize and believe in cause and effect, and take refuge in the Three Jewels (Buddha, Dharma, Sangha). According to their capacity, whether sharp or dull, broad or narrow, impart to them the steps and correct Dharma of the various vehicles (Yana, Buddhist paths of practice). The karmic rewards of the Human Vehicle and the Heaven Vehicle in the Three Realms, although conditioned, can receive teaching and transformation, leading them from the human and heavenly realms into the unconditioned state of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Or if there are sentient beings who are arrogant and unrestrained, with intense greed and anger, disrespecting the Three Jewels, and slandering the absence of cause and effect, knowing for certain that this karma will lead to falling into hell, the animal realm, or the realm of hungry ghosts, then use skillful and expedient speech to please their minds and make them happy, and then guide and teach them, showing them the path of humans and gods, teaching them to cultivate the Ten Virtues, the Five Precepts, and the Six Fasting Days, so that they can leave the Three Evil Paths (hell, hungry ghosts, animals) and attain the rewards of humans and gods. If one is cursed, beaten, covered with ashes, slandered, insulted, hated, and despised, one should be able to endure it all without generating regret or remorse. When that person understands oneself, they will repent and accept the teaching. Or if someone renounces the world to seek the unsurpassed path, studying the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), explain to them the Four Noble Truths (suffering, accumulation, cessation, path) and the Twelve Links of Dependent Origination, causing them to generate aversion and regret, knowing the faults of conditioned phenomena. The Four Noble Truths are: suffering, accumulation, cessation, and path." ] }

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名四諦，如實解了是名諦。苦者是果，集者是因。何故先果后因？苦有三種：苦苦、壞苦，此二粗惡眾生目驗，能起厭心；行苦一門智人能解。此三苦者遍十方界，故先說苦。苦從集生，教斷集因者，根本十惡及有漏十善。滅者，生死永盡，證解脫樂。知此滅度云何可得，故須修道。道者，戒定慧等，從五停觀起，乃至三十七品、六波羅蜜。故名知苦、斷集、證滅、修道。十二因緣者：暗心無知，如盲人夜行曠野失於正道，故曰無明。貪染世法名為行。虛妄知見，故名識。識神入胎向受生處，與不凈合，故曰名色。現陰成根，通識來往，故名六入。根塵相對故名觸。觸生違順愛恚事成，故名為受。于順情中貪染心熱，故名為愛。愛之不捨，故名為取。取已屬身成有漏業，故名為有；有業既定感後果報，故名為生。生命不住，故名為老死。老死復生終而復始，千萬億劫舍身受身，故名輪迴十二因緣。次教十善對治十惡，人間短壽殺生余報，欲得長命，慈心勿殺。人間多病，食啖肉血、鞭打他人二種余報，欲得康強，斷食肉血，勿行楚撻。人間貧窮，偷盜余報，欲得大富，竭情佈施斷除貪吝。人間卑賤，憍慢余報，欲得尊貴，當勤恭敬。人間醜陋，瞋怒余報，欲得端正，忍前毀辱。人間愚蒙，飲酒余報，欲得智明，讀誦大

【現代漢語翻譯】 現代漢語譯本 所謂的四聖諦，如實地瞭解它們才叫做『諦』（真理）。『苦』是果，『集』是因。為什麼先說果再說因呢？『苦』有三種：苦苦、壞苦，這兩種粗淺的苦難眾生親眼就能看到，能夠引起厭離之心；而『行苦』這一種，只有有智慧的人才能理解。這三種苦遍佈十方世界，所以先說『苦』。『苦』從『集』產生，教導人們斷除『集』的因，根本在於斷除十惡業以及有漏洞的十善業。『滅』是指生死永遠止息，證得解脫的快樂。知道這種『滅』的境界如何才能得到，所以必須修『道』。『道』是指戒、定、慧等等，從五停心觀開始，乃至三十七道品、六波羅蜜。所以叫做知苦、斷集、證滅、修道。 十二因緣是：內心昏暗無知，就像盲人在夜晚行走在曠野中迷失了正確的道路，所以叫做『無明』（avidyā）。貪戀世間法叫做『行』（saṃskāra）。虛妄的知見，所以叫做『識』（vijñāna）。識神進入母胎，趨向于受生之處，與不凈之物結合，所以叫做『名色』（nāmarūpa）。現陰形成根，能夠讓識來來往往，所以叫做『六入』（ṣaḍāyatana）。根與塵相對，所以叫做『觸』（sparśa）。觸產生違背或順從的感受，愛與恨的事情因此產生，所以叫做『受』（vedanā）。在順心如意的事情中，貪戀的心像火一樣熾熱，所以叫做『愛』（tṛṣṇā）。對所愛的放不下，所以叫做『取』（upādāna）。取了之後就屬於自身，形成有漏洞的業，所以叫做『有』（bhava）；有了業就必定會感得相應的果報，所以叫做『生』（jāti）。生命不能停止，所以叫做『老死』（jarā-maraṇa）。老死之後又會再生，最終又會開始，千千萬萬億劫舍棄這個身體又接受那個身體，所以叫做輪迴十二因緣。 接著教導人們用十善業來對治十惡業，人間壽命短促是殺生的余報，想要得到長壽，就要有慈悲心不要殺生。人間多病，是吃肉喝血、鞭打他人的兩種余報，想要得到健康強壯，就要斷絕吃肉喝血，不要施行鞭打。人間貧窮，是偷盜的余報，想要得到大富，就要竭盡全力佈施，斷除貪婪吝嗇。人間地位卑賤，是驕傲自滿的余報，想要得到尊貴，應當勤奮恭敬。人間相貌醜陋，是嗔怒的余報，想要得到端正的相貌，就要忍受別人對你的譭謗侮辱。人間愚昧無知，是飲酒的余報，想要得到智慧明亮，就要讀誦大乘經典。

【English Translation】 English version These are called the Four Noble Truths; truly understanding them is called 'Truth' (satya). 'Suffering' (duḥkha) is the effect, 'accumulation' (samudaya) is the cause. Why is the effect mentioned before the cause? There are three kinds of suffering: suffering of suffering, suffering of change; these two coarse sufferings are directly witnessed by sentient beings, and can arouse a sense of aversion; the suffering of conditioning is understood by wise people. These three sufferings pervade the ten directions, so suffering is spoken of first. Suffering arises from accumulation, teaching people to cut off the cause of accumulation, which fundamentally lies in cutting off the ten non-virtuous actions and the flawed ten virtuous actions. 'Cessation' (nirodha) means the permanent end of birth and death, attaining the bliss of liberation. Knowing how this state of cessation can be attained, one must cultivate the 'path' (mārga). The 'path' refers to precepts, concentration, wisdom, etc., starting from the five aspects of calming the mind, up to the thirty-seven factors of enlightenment, and the six pāramitās. Therefore, it is called knowing suffering, cutting off accumulation, realizing cessation, and cultivating the path. The Twelve Links of Dependent Origination are: a dark and ignorant mind, like a blind person walking in the wilderness at night, losing the right path, so it is called 'ignorance' (avidyā). Attachment to worldly dharmas is called 'formations' (saṃskāra). False knowledge and views are called 'consciousness' (vijñāna). The consciousness enters the womb, heading towards the place of rebirth, and combines with impure things, so it is called 'name and form' (nāmarūpa). The aggregates form the roots, allowing consciousness to come and go, so it is called the 'six sense bases' (ṣaḍāyatana). The root and object meet, so it is called 'contact' (sparśa). Contact gives rise to agreeable or disagreeable feelings, and matters of love and hate arise, so it is called 'feeling' (vedanā). In pleasant situations, the mind of attachment is like a burning fire, so it is called 'craving' (tṛṣṇā). Not letting go of what is loved is called 'grasping' (upādāna). After grasping, it belongs to oneself, forming flawed karma, so it is called 'becoming' (bhava); having karma will inevitably lead to corresponding consequences, so it is called 'birth' (jāti). Life cannot stop, so it is called 'old age and death' (jarā-maraṇa). After old age and death, there will be rebirth, and it will eventually start again, abandoning this body and accepting that body for countless eons, so it is called the cycle of the Twelve Links of Dependent Origination. Next, teach people to use the ten virtuous actions to counteract the ten non-virtuous actions. Short lifespan in the human realm is the remaining result of killing. If you want to obtain longevity, you must have compassion and not kill. Many diseases in the human realm are the two remaining results of eating meat and drinking blood, and whipping others. If you want to obtain health and strength, you must abstain from eating meat and drinking blood, and do not inflict whipping. Poverty in the human realm is the remaining result of stealing. If you want to obtain great wealth, you must do your best to give alms and cut off greed and stinginess. Lowly status in the human realm is the remaining result of arrogance and pride. If you want to obtain nobility, you should be diligent and respectful. Ugliness in the human realm is the remaining result of anger. If you want to obtain a handsome appearance, you must endure others' slander and insults. Ignorance in the human realm is the remaining result of drinking alcohol. If you want to obtain wisdom and clarity, you must recite the Mahayana scriptures.

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乘。人間貪淫鬼畜余報，欲得梵行，常觀欲過禁斷淫妷。人間惡性，龍蛇余報，欲得調柔，和顏離諍，伏心遠離，有過思悔，每自呵責。人間邪見，謗法余報，欲得正法，近善知識。此是十種正對治行。何因說余不言正報？餘者現見即能起厭，地獄餓鬼不現見故恐疑不信，畜生一道雖在目前實見正報，癡人猶言天生供廚疑非是業。此之十事人間惡重，教未信者令心開解，恐墮三塗永失人路，是以先化令生天上受諸快樂。儻佛出世先度諸天，下劣之人，聞大乘實相空理心驚迷悶，或起誹謗，是故諸佛先化未解，拔凡入聖。譬如有坑深百千丈，下有屎尿、諸蟲、膿血、寒熱飢渴、鞭打繫縛、斬斫誅戮、憂悲嗥哭、苦惱臭穢充滿其中，有癡眾生樂著此坑將為快樂。智者慈悲不避艱險，入坑誘引令使出離，千萬億言既不從用，不信坑外更有勝處，唯謂此坑是常住法。爾時智者內心思量：「坑裡穢惡苦惱難居，我要化盡然可出坑。」于恒沙劫同止坑中不辭勞倦，坑人瞋恨反生誹謗，種種示導都無出心。坑喻三界，下喻凡夫，諸苦不凈喻五陰身，智者喻佛，化喻慈悲，哀眾生難拔喻坑下人天乘。已前四諦、十二因緣是名二乘，破相六波羅蜜、緣修十地是名大乘，如是大品《華嚴》廣分別說。又泯道諦及十八空，入平等理、不思議海

【現代漢語翻譯】 現代漢語譯本 乘。人間貪淫鬼畜余報（貪淫鬼畜的剩餘果報），欲得梵行（清凈的行為），常觀欲過禁斷淫妷（經常觀察慾望的過患，禁止放縱淫慾）。人間惡性，龍蛇余報（龍蛇的剩餘果報），欲得調柔（調順柔和），和顏離諍（和顏悅色，遠離爭訟），伏心遠離（降伏內心，遠離惡念），有過思悔（有過錯就反思懺悔），每自呵責（經常自我責備）。人間邪見，謗法余報（誹謗佛法的剩餘果報），欲得正法（獲得正法），近善知識（親近善知識）。此是十種正對治行（這是十種正確的對治方法）。 何因說余不言正報（為什麼只說剩餘的果報而不說正報）？餘者現見即能起厭（剩餘的果報是現在就能看到的，容易生起厭離心），地獄餓鬼不現見故恐疑不信（地獄餓鬼道的情況不能親眼見到，所以人們會恐懼、懷疑而不相信），畜生一道雖在目前實見正報（畜生道雖然就在眼前，能實際看到正報），癡人猶言天生供廚疑非是業（愚癡的人還說是天生來給人做飯的，懷疑這不是業力造成的）。此之十事人間惡重（這十件事是人間嚴重的惡行），教未信者令心開解（教導那些還不相信的人，讓他們內心開解），恐墮三塗永失人路（害怕他們墮入地獄、餓鬼、畜生三惡道，永遠失去做人的機會），是以先化令生天上受諸快樂（所以先教化他們，讓他們生到天上去享受各種快樂）。 儻佛出世先度諸天（如果佛出世，首先度化諸天），下劣之人，聞大乘實相空理心驚迷悶（下等根器的人，聽到大乘佛法真實不虛的空性道理，內心會驚恐迷惑），或起誹謗（或者會誹謗），是故諸佛先化未解（所以諸佛先教化那些沒有理解的人），拔凡入聖（使他們脫離凡夫，進入聖人的境界）。譬如有坑深百千丈（譬如有一個深達百千丈的深坑），下有屎尿、諸蟲、膿血、寒熱飢渴、鞭打繫縛、斬斫誅戮、憂悲嗥哭、苦惱臭穢充滿其中（下面充滿著屎尿、各種蟲子、膿血、寒冷炎熱、飢餓乾渴、鞭打捆綁、砍頭殺戮、憂愁悲傷的嚎叫哭泣、痛苦煩惱和臭氣污穢），有癡眾生樂著此坑將為快樂（有愚癡的眾生卻樂於待在這個坑裡，認為這是快樂）。智者慈悲不避艱險（有智慧的人慈悲憐憫，不避艱險），入坑誘引令使出離（進入深坑，誘導他們離開），千萬億言既不從用（說了千萬億遍他們也不聽從），不信坑外更有勝處（不相信坑外還有更好的地方），唯謂此坑是常住法（只認為這個坑是永恒不變的）。 爾時智者內心思量（這時有智慧的人內心思量）：「坑裡穢惡苦惱難居（坑裡污穢惡臭，痛苦煩惱，難以居住），我要化盡然可出坑（我要想辦法把他們都教化了，才能一起離開這個坑）。」于恒沙劫同止坑中不辭勞倦（于恒河沙數般的漫長時間裡，和他們一起待在坑中，不辭勞苦），坑人瞋恨反生誹謗（坑裡的人反而嗔恨，甚至誹謗），種種示導都無出心（用各種方法引導，他們都沒有想出去的心）。坑喻三界（坑比喻三界），下喻凡夫（坑底比喻凡夫），諸苦不凈喻五陰身（各種痛苦和不凈比喻五蘊之身），智者喻佛（智者比喻佛），化喻慈悲（教化比喻慈悲），哀眾生難拔喻坑下人天乘（可憐眾生難以救拔，比喻坑下的人天乘）。已前四諦、十二因緣是名二乘（之前的四聖諦、十二因緣叫做二乘），破相六波羅蜜、緣修十地是名大乘（破除對相的執著，修習六波羅蜜、緣修十地叫做大乘），如是大品《華嚴》廣分別說（就像《華嚴經》中詳細分別解說的那樣）。又泯道諦及十八空（又泯滅道諦以及十八空），入平等理、不思議海（進入平等之理，不可思議的智慧海洋）。

【English Translation】 English version Regarding the remaining retribution of humans who are greedy for lust, ghosts, and animals, if one desires to attain pure conduct (梵行, Brahmacharya), one should constantly contemplate the faults of desire and prohibit indulgence in lust. Regarding the evil nature of humans, the remaining retribution of dragons and snakes, if one desires to attain gentleness, one should be amiable and avoid disputes, subdue the mind and stay away from evil thoughts, reflect on and repent for transgressions, and constantly reproach oneself. Regarding the wrong views of humans, the remaining retribution of slandering the Dharma, if one desires to attain the correct Dharma, one should associate with virtuous teachers (善知識, Kalyāṇa-mittatā). These are the ten correct antidotal practices. Why is it that only the remaining retributions are mentioned and not the direct retributions? The remaining retributions can be seen immediately, which can give rise to aversion. Because the realms of hell and hungry ghosts cannot be seen, people may fear, doubt, and disbelieve. Although the animal realm is right before our eyes and the direct retribution can be clearly seen, foolish people still say that they are born to serve as cooks, suspecting that it is not due to karma. These ten matters are serious evils in the human realm. Teach those who do not believe to open their minds, fearing that they will fall into the three evil paths (三塗, Triyāna) and forever lose the path of humans. Therefore, first transform them to be born in the heavens to enjoy various pleasures. If a Buddha appears in the world, he will first liberate the gods. Inferior people, upon hearing the profound and empty principles of the Great Vehicle (大乘, Mahāyāna), will be shocked and confused, or even slander it. Therefore, the Buddhas first transform those who do not understand, lifting them from the mundane to the sacred. For example, there is a pit that is hundreds of thousands of feet deep, filled with excrement, urine, insects, pus, blood, cold, heat, hunger, thirst, whipping, binding, beheading, execution, sorrow, weeping, suffering, filth, and stench. Foolish beings delight in this pit, considering it to be happiness. Wise and compassionate individuals, not avoiding hardship and danger, enter the pit to entice them to leave. However, even after saying it billions of times, they do not listen, not believing that there is a better place outside the pit, and only thinking that this pit is the permanent Dharma. At that time, the wise person thinks to himself, 'The filth and suffering in this pit are difficult to endure. I must transform them all before we can leave the pit.' For countless kalpas, they stay in the pit together, not shirking from fatigue. The people in the pit hate and slander them, and despite all kinds of guidance, they have no desire to leave. The pit is a metaphor for the three realms (三界, Triloka), the bottom is a metaphor for ordinary beings, the various sufferings and impurities are a metaphor for the five aggregates (五陰, Skandha), the wise person is a metaphor for the Buddha, transformation is a metaphor for compassion, and the difficulty of saving beings is a metaphor for the human and heavenly vehicles in the pit. The Four Noble Truths (四諦, Catvāri-āryasatyāni) and the Twelve Links of Dependent Origination (十二因緣, Dvādaśāṅga-pratītyasamutpāda) are called the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), while the Six Perfections (六波羅蜜, ṣaṭpāramitā) that break through appearances and the cultivation of the Ten Grounds (十地, Daśa-bhūmi) are called the Great Vehicle. The Great Chapter of the Avataṃsaka Sūtra (《華嚴經》, Avataṃsaka Sūtra) extensively explains this. Furthermore, it obliterates the Truth of the Path and the Eighteen Emptinesses, entering the sea of equal principle and inconceivable wisdom.

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，離於形名，是為佛乘，如《思益》、《維摩》、《信力》、《入印》、《首楞嚴經》等，住真空理，語斷行滅。如江河萬流若入大海失本色相，道諦緣修方便凈法亦復如是。汝當修集無緣慈悲隨力勸化，自勸勸他，于身命財為大乘故莫生吝惜，為一眾生經多年月設多方便說多佛法，令使悟解背生死苦得自在樂，為多眾生亦復如是，是名利他教化眾生。雖有此益勿生一念六相之心，譬如幻人為幻說法，若見我說，彼受我化，則有我人眾生壽者，即是魔心、生死之心、障礙之心、自纏縛心。汝但發起菩薩之心莫生怯弱，譬如百疋之經始緯一絲，雖未成疋非不貫攝，得其頭緒即是發趣起作之始，漸漸累功自至端疋。利他六度者為除他惱，自行佈施、持戒、忍辱、精進、定、慧等亦復如是，先自行道然後化他，他即信伏；自造惡行教他作善，信用語者無有是處。或口勤說十二部經，方便善巧種種譬喻，令人信解；或以身勸，自修萬德一切善業，令他仿習；或以意勸思念教導，作易解章句佈施眾生，令他誦持起正信解，名為利他。說法解釋五乘，自成辯才凈于口業；善現威儀恭敬禮拜供養三寶，勤苦利他自成相好凈于身業；若念眾生迷惑忍苦，思欲救濟凈于意業。利他令眾生凈信，反資己身成三真業。明知利他還是自利，雖復

【現代漢語翻譯】 現代漢語譯本： 脫離了有形和名相的束縛，這就是佛乘。例如《思益經》、《維摩經》、《信力經》、《入印經》、《首楞嚴經》等等，安住于真空的道理，言語止息，行為滅盡。如同江河中的萬千水流，一旦流入大海，便失去了原有的顏色和形態，道諦所緣的修行方便和清凈之法也是如此。你應該修習無緣大慈大悲，盡力勸導教化，自己勸勉自己，也勸勉他人，爲了大乘的緣故，不要吝惜自己的身命和財物，爲了一個眾生，花費多年的時間，設定多種方便，宣說多種佛法，使他覺悟理解，脫離生死的痛苦，獲得自在的快樂，爲了眾多的眾生，也同樣如此，這叫做利益他人，教化眾生。雖然有這樣的利益，也不要生起一念執著於六相的心。譬如幻術師為幻化出來的人說法，如果認為我說法，他們接受我的教化，那就有了我、人、眾生、壽者的分別，那就是魔的心、生死的心、障礙的心、自我纏縛的心。你只要發起菩薩的心，不要產生怯懦。譬如一百匹的經線，開始只穿入一根緯線，雖然還沒有織成布匹，但並非沒有貫穿攝取，找到了頭緒，就是發起開始行動的開端，漸漸積累功德，自然會達到完成。利益他人的六度，是爲了去除他人的煩惱，自己修行佈施、持戒、忍辱、精進、禪定、智慧等等也是如此，先自己修行正道，然後教化他人，他人就會信服；自己造作惡行，教他人行善，這是不可能的。或者口中勤奮地說十二部經，用方便善巧的種種譬喻，使人信解；或者以身作則，自己修習萬德一切善業，使他人效仿學習；或者用意念勸導，思考教導，創作容易理解的章句，佈施給眾生，使他們誦讀受持，生起正信正解，這叫做利益他人。說法解釋五乘佛法，自己成就辯才，清凈口業；善於展現威儀，恭敬禮拜供養三寶，勤勞辛苦地利益他人，自己成就相好，清凈身業；如果念及眾生迷惑忍受痛苦，想要救濟他們，就能清凈意業。利益他人，使眾生清凈信心，反而資助自身成就身口意三真業。明明知道利益他人還是利益自己，雖然又

【English Translation】 English version: Being apart from form and name, this is the Buddha-vehicle. Such as the Si Yi Jing (Scripture on Thinking and Meaning), Vimalakirti Sutra (《維摩經》), Xin Li Jing (Scripture on the Power of Faith), Ru Yin Jing (Scripture on Entering the Seal), Surangama Sutra (《首楞嚴經》), etc., dwelling in the principle of true emptiness, where speech ceases and actions are extinguished. Just as the myriad streams of rivers, upon entering the great ocean, lose their original color and form, so too are the expedient and pure Dharma practices cultivated through the Truth of the Path. You should cultivate boundless loving-kindness and compassion, and diligently exhort and transform others according to your ability, exhorting yourself and exhorting others. For the sake of the Great Vehicle, do not be stingy with your life and possessions. For the sake of one sentient being, spend many years and months, establish many expedient means, and speak much of the Buddha-dharma, so that they may awaken and understand, escape the suffering of birth and death, and attain the joy of freedom. Do the same for many sentient beings. This is called benefiting others and teaching sentient beings. Although there is such benefit, do not give rise to a single thought of the six characteristics. For example, a magician speaks Dharma to the illusions he creates. If he sees that 'I am speaking, and they are being transformed by me,' then there is the notion of 'I,' 'person,' 'sentient being,' and 'life-span.' This is the mind of a demon, the mind of birth and death, the mind of obstruction, the mind of self-entanglement. You should only arouse the Bodhisattva mind and not be timid. For example, with a hundred bolts of warp threads, only one weft thread is initially woven. Although it is not yet a bolt of cloth, it is not that it does not penetrate and gather. Finding the beginning is the start of initiating and acting, gradually accumulating merit until the bolt is complete. The Six Perfections of benefiting others are for removing the afflictions of others. Practicing giving, morality, patience, diligence, concentration, and wisdom oneself is also the same. First, cultivate the path yourself, and then transform others, and they will believe and submit. If you create evil deeds yourself and teach others to do good, there is no such thing as a credible speaker. Or diligently speak the twelve divisions of scriptures, using expedient and skillful various metaphors to make people believe and understand; or exhort through your own actions, cultivating all virtues and all good deeds, so that others may imitate and learn; or exhort through intention, contemplating and teaching, creating easy-to-understand chapters and verses, giving them to sentient beings, so that they may recite and uphold them, and give rise to correct faith and understanding. This is called benefiting others. Explaining the Five Vehicles of Dharma, you will develop eloquence and purify your speech karma; skillfully display dignified conduct, respectfully bow and make offerings to the Three Jewels, diligently and laboriously benefiting others, you will develop good marks and purify your body karma; if you think of sentient beings being deluded and enduring suffering, and desire to save them, you will purify your mind karma. Benefiting others, causing sentient beings to have pure faith, in turn supports oneself in accomplishing the three true karmas of body, speech, and mind. Clearly knowing that benefiting others is still benefiting oneself, although again

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利他恒自益己，然受化者非不蒙潤。若化百千無數眾生，智慧轉增漸成四辯，不同財施損減竭盡。說法之時不念財食，是故世尊說法，未曾先說后受供養。教化功德高於須彌深於巨海，以此利他之因當成佛果，能如是學，名廣大凈心。偈曰：

若見重愚癡，　　莫說甚深法， 　聞者生誹謗，　　受苦百千劫。 　宿世無習氣，　　聞法疑恐怯， 　我見計斷常，　　未信三世業。 　量根授法藥，　　是名大智人， 　心邪無正見，　　聞法反生瞋。 　如蠶吐絲繭，　　罪業復自纏， 　以不聞法故，　　常為愛網牽。 　一切真如門，　　巧用方便起， 　凡欲化眾生，　　愛語令歡喜。 　菩薩同體悲，　　觀他如我己， 　柔和善將護，　　似乳投於水。 　或時須多言，　　有時須寂默， 　知時名法師，　　見面量根力。 　若不觀機性，　　不名具智德， 　冥之於心內，　　所為成法則。 　有用耎語時，　　有時須粗獷， 　耎根耎語調，　　伏強現威猛。 　種種調眾生，　　對治種種境， 　如是巧方便，　　唯有菩薩秉。 　凡欲教化人，　　慈悅勿使瞋， 　觸情起毒心，　　即造地獄因。 　無聞非法者，　　授戒令生人， 　且免三塗苦，　　漸引歸正真。 　為說四諦法，　

【現代漢語翻譯】 現代漢語譯本：利他行為最終也能使自己受益，而且被教化的人並非不能從中得到好處。如果教化成百上千乃至無數的眾生，（自己的）智慧也會逐漸增長，最終成就四種辯才（四辯：義辯、法辯、辭辯、樂說辯），這與財物佈施會逐漸損耗殆盡不同。說法的時候不應想著財物和食物，因此世尊說法時，從未先接受供養再說法。教化的功德高於須彌山（須彌山：佛教宇宙觀中的聖山），深於大海，以這種利他的因，應當成就佛果。能夠這樣學習，就叫做廣大凈心。偈語說：

如果看到有人愚癡深重，不要對他說甚深的佛法， 聽者會因此產生誹謗，遭受百千劫的痛苦。 宿世沒有修習佛法的習氣，聽聞佛法會疑惑恐懼， 執著於我見，計較斷滅和常存，不相信三世因果。 衡量根器授予相應的法藥，這才是大智慧的人， 心術不正沒有正確的見解，聽聞佛法反而生起嗔恨。 如同蠶吐絲作繭，罪業反而把自己纏繞， 因為不聽聞佛法，常常被愛慾之網牽絆。 一切真如之門，巧妙地運用方便法門開啟， 凡是想要教化眾生，用慈愛的言語使他們歡喜。 菩薩具有同體的悲憫，看待他人如同自己， 用柔和的態度善意地保護，像把牛奶投入水中一樣融合。 有時需要多說話，有時需要保持沉默， 瞭解時機才叫做說法師，見面就能衡量根器和能力。 如果不觀察對方的根性和習性，就不能稱為具有智慧和德行， 默默地在內心領會，所作所為才能成為法則。 有時需要用柔和的言語，有時需要用粗獷的言語， 對根器柔和的人用柔和的言語調伏，對剛強的人現出威猛之相。 用種種方法調伏眾生，對治種種境界， 像這樣的巧妙方便，只有菩薩才能掌握。 凡是想要教化他人，要慈愛喜悅，不要使他們嗔恨， 觸動情感生起惡毒之心，就會造下地獄之因。 對於沒有聽聞過佛法、行為不合乎佛法的人，授予戒律使他們能夠做人， 暫且免除三惡道的痛苦，逐漸引導他們歸於正道。 為他們宣說四諦法（四諦法：苦、集、滅、道），

【English Translation】 English version: Benefiting others ultimately benefits oneself, and those who are transformed are not without benefit. If one transforms hundreds, thousands, or countless beings, one's wisdom will gradually increase, eventually achieving the Four Eloquences (Four Eloquences: eloquence of meaning, eloquence of dharma, eloquence of expression, eloquence of joyful speaking), which is different from material giving that gradually diminishes and exhausts. When expounding the Dharma, one should not think of wealth and food; therefore, the World Honored One never accepted offerings before expounding the Dharma. The merit of teaching and transforming is higher than Mount Sumeru (Mount Sumeru: the sacred mountain in Buddhist cosmology) and deeper than the vast ocean; with this cause of benefiting others, one should attain Buddhahood. Being able to learn in this way is called vast pure mind. The verse says:

If you see someone deeply ignorant, do not speak to them of profound Dharma, Listeners will give rise to slander and suffer for hundreds of thousands of kalpas. If in past lives there were no habits of practicing the Dharma, hearing the Dharma will bring doubt and fear, Clinging to self-views, calculating annihilation and permanence, not believing in the karma of the three lifetimes. Measuring the capacity and giving the corresponding Dharma medicine, this is called a person of great wisdom, A crooked mind without correct views, hearing the Dharma instead gives rise to anger. Like a silkworm spinning a cocoon, sinful karma binds oneself, Because of not hearing the Dharma, one is constantly entangled in the net of love and desire. All doors to Suchness, skillfully use expedient means to open, Whenever you want to transform beings, use loving words to make them happy. Bodhisattvas have compassion as one body, viewing others as oneself, With a gentle attitude, kindly protect, like pouring milk into water to blend. Sometimes it is necessary to speak much, sometimes it is necessary to remain silent, Knowing the time is called a Dharma master, meeting someone and measuring their capacity and strength. If one does not observe the other's nature and habits, one cannot be called having wisdom and virtue, Silently comprehending within the heart, what is done will become the rule. Sometimes it is necessary to use soft words, sometimes it is necessary to use harsh words, For those with soft roots, use soft words to tame; to subdue the strong, manifest fierce power. Taming beings in various ways, counteracting various states, Such skillful means, only Bodhisattvas can wield. Whenever you want to teach and transform others, be loving and joyful, do not make them angry, Touching emotions and giving rise to poisonous thoughts will create the cause of hell. For those who have not heard the Dharma and whose actions are not in accordance with the Dharma, give them precepts to enable them to be human, Temporarily avoid the suffering of the three evil realms, gradually guiding them back to the right path. Expound the Four Noble Truths (Four Noble Truths: suffering, accumulation, cessation, path) for them,

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顯示十二因， 　令知生死苦，　　正趣涅槃門。 　有大性慾者，　　入理為譚論， 　破相十八空，　　身中無世尊。 　五乘漸分化，　　拔斷無明根， 　是名利他義，　　順教報佛恩。

誡觀佛性不一二非有無含中道不著中法第二十八

既發道心復自他利，須知眾生同有佛性，略說十種，廣在諸經：一者生死煩惱從真性起，喻如大水本凈湛然，為因風故遂生波動后因大寒乃結成冰。眾生佛性本凈有水，由覺觀風波浪生死，貪愛堅固成煩惱冰。欲顯佛性者，慧火融冰，禪定息波，冰液波止，水即清凈，佛性影現。二者如金在礦粗弊無堪，於後融銷，金始顯現，寶中最上，無能嫌者。眾生佛性在煩惱礦，戒定慧火練出真性，法界之中最上無比。三者如牛未產，乳血和雜，緣成始停構取煎暖，乃生醍醐明凈，隨器變色不守自性。眾生佛性為煩惱合如雜血乳，假緣修治漸至佛果，發起神通隨眾生變，同類救苦不守自性。四者喻如一人行千萬里，經多屋宿，屋雖多種人是一人。屋喻五陰，人喻佛性，眾生佛性，經五道陰，陰雖差別，佛性是一。人別屋別，故名不一；人常一人，故名不二。冰凍未融，水即非有；冰消即水，故名非無。佛性道理，不一不二，非有非無。五者四諦、十二因緣、四等、六度、

【現代漢語翻譯】 現代漢語譯本 　顯示十二因緣， 　令人知曉生死之苦，導向涅槃之門。 　有大智慧的人，深入義理進行談論， 　破除一切表相，體悟十八空（一切皆空），身中並無實在的世尊（佛）。 　以五乘佛法（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）逐漸分化教導， 　徹底斷除無明煩惱的根本， 　這才是利益眾生的真義，順從佛陀的教誨，報答佛恩。

告誡觀佛性不一不二，非有非無，含藏中道，不執著于中道之法，第二十八

既然發起了菩提心，又利益自己和他人，須知一切眾生都具有佛性。簡略地說有十種譬喻，詳細的在各種經典中記載：第一，生死煩惱從真如本性生起，譬如巨大的水體，本來清凈澄澈，因為風的緣故才產生波動，後來因為極度的寒冷而結成冰。眾生的佛性本來清凈如水，由於覺觀之風而生起波浪般的生死，貪愛之心堅固就形成了煩惱之冰。想要顯現佛性，就要用智慧之火融化冰塊，用禪定平息波浪。冰融化，波浪止息，水就清澈了，佛性也就顯現了。第二，如同金子在礦石中，粗糙低劣，沒有用處，經過熔化銷煉之後，金子才顯現出來，成為寶物中最上等的，沒有人會嫌棄它。眾生的佛性在煩惱的礦石中，用戒、定、慧之火煉出真性，在法界之中最為殊勝無比。第三，如同母牛未生產時，乳汁和血液混合在一起，因緣成熟才停止混合，通過擠取和煎煮，才能產生醍醐，明凈澄澈，隨著容器而改變顏色，不固守自己的本性。眾生的佛性被煩惱所混合，如同混合了血液的乳汁，藉助因緣修持，逐漸達到佛果，發起神通，隨著眾生的根器而變化，以同類之身救度眾生的苦難，不固守自己的本性。第四，譬如一個人行走千萬里，經過許多房屋住宿，房屋雖然多種多樣，但人始終是一個人。房屋比喻五陰（色、受、想、行、識），人比喻佛性，眾生的佛性經歷五道輪迴的五陰，五陰雖然有差別，佛性卻是一個。人與房屋不同，所以說不一；人始終是一個人，所以說不二。冰凍未融化時，水就好像不存在；冰融化后就是水，所以說非無。佛性的道理，就是不一不二，非有非無。第五，四諦（苦、集、滅、道）、十二因緣、四等心（慈、悲、喜、舍）、六度（佈施、持戒、忍辱、精進、禪定、智慧），

【English Translation】 English version Displaying the Twelve Nidanas, Enabling the understanding of the suffering of birth and death, leading to the gate of Nirvana. Those with great wisdom delve into the principles for discussion, Breaking through all appearances, realizing the emptiness of the Eighteen Emptinesses (all is empty), there is no substantial World-Honored One (Buddha) within the body. Gradually differentiating and teaching with the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), Completely severing the root of ignorance and afflictions, This is called the true meaning of benefiting others, following the Buddha's teachings, and repaying the Buddha's kindness.

Admonishing the contemplation of Buddha-nature as neither one nor two, neither existent nor non-existent, containing the Middle Way, not clinging to the Dharma of the Middle Way, Twenty-eighth

Having aroused the Bodhi mind and benefiting both oneself and others, one must know that all sentient beings possess Buddha-nature. Briefly speaking, there are ten analogies, extensively recorded in various sutras: First, the afflictions of birth and death arise from the true nature, like a vast body of water, originally pure and clear, but due to the wind, waves arise, and later due to extreme cold, it freezes into ice. The Buddha-nature of sentient beings is originally pure like water, but due to the wind of perception and contemplation, waves of birth and death arise, and the firm mind of greed and love forms the ice of afflictions. To reveal the Buddha-nature, one must use the fire of wisdom to melt the ice, and use Samadhi to calm the waves. When the ice melts and the waves cease, the water becomes clear, and the Buddha-nature manifests. Second, like gold in ore, crude and inferior, useless, after melting and refining, the gold appears, becoming the most superior among treasures, and no one will dislike it. The Buddha-nature of sentient beings is in the ore of afflictions, using the fire of precepts, Samadhi, and wisdom to refine the true nature, which is the most supreme and incomparable in the Dharma Realm. Third, like a cow before giving birth, milk and blood are mixed together, only when the conditions are ripe does the mixing stop, and through extraction and boiling, ghee is produced, clear and pure, changing color with the container, not adhering to its own nature. The Buddha-nature of sentient beings is mixed with afflictions, like milk mixed with blood, gradually reaching Buddhahood through cultivation, arousing supernatural powers, changing according to the capacities of sentient beings, saving sentient beings from suffering in the same form, not adhering to its own nature. Fourth, like a person traveling thousands of miles, passing through many houses and lodging, although the houses are diverse, the person is always the same. The houses are metaphors for the Five Skandhas (form, feeling, perception, volition, consciousness), the person is a metaphor for Buddha-nature, the Buddha-nature of sentient beings experiences the Five Skandhas of the Five Paths of Rebirth, although the Five Skandhas are different, the Buddha-nature is one. People and houses are different, so it is called not one; people are always the same person, so it is called not two. When the ice is not melted, the water seems non-existent; when the ice melts, it is water, so it is called non-existent. The principle of Buddha-nature is neither one nor two, neither existent nor non-existent. Fifth, the Four Noble Truths (suffering, accumulation, cessation, path), the Twelve Nidanas, the Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom),

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三十七品，道諦所攝，名為佛性。六者四親近法名為佛性。一親近善知識，二親近正法，三親近靜思，四親近如說修。離此四法得成佛者無有是處。七者佛性非邊，中道是也。眾生五陰托佛性起，故名非斷；生滅如幻，名為非常。人依五陰乃得修道，陰藉神持方能存立。八者離真妄者名為佛性。立真辯妄，對妄表真，若滅妄法，真名不生。佛性清凈，智不能知，識不能識。九者能說之法顯于無說，無說之空亦不可取，故名佛性。十者空平寂靜與有亂俱行，體離於形名，常顯名色，是為十性。無礙之智與癡凡一如，如真解脫本從凡起，雖有此喻，佛性之義唯佛能知，略說十種，廣恐文繁汝能觀解，名真凈心。偈曰：

一切諸眾生，　　平等有佛性， 　佛性雜煩惱，　　塵染未清凈。 　戒定除客塵，　　即離生死徑， 　性隱名生死，　　性顯名賢聖。 　五陰雖流轉，　　佛性本來定， 　欲知佛性者，　　勵己修八正。

初發道意走覓道，　　心邪曲見未正直， 　江南江北求菩提，　　菩提共行不相識。 　身外覓訪既疲勞，　　一處靜思頓止息， 　忽然醒悟覺少分，　　乃知菩提身中匿。 　解煩惱性空如幻，　　未死不久自窮極， 　涅槃生死同一如，　　道理不二亦不即。 　若能明瞭根塵法

【現代漢語翻譯】 現代漢語譯本： 三十七道品，為道諦所攝，就叫做佛性。六、四親近法也叫做佛性。一是親近善知識（kalyāṇa-mitta，指良師益友），二是親近正法（sad-dharma，指正確的佛法），三是親近靜思（指禪定和內觀），四是親近如說修行（指按照佛陀的教導去實踐）。離開這四種方法而能成佛，是沒有這種道理的。七、佛性不是邊見，中道（madhyamā-pratipad，指不偏不倚的道路）才是。眾生的五陰（pañca-skandha，指色、受、想、行、識五種構成要素）依託佛性而生起，所以說不是斷滅；生滅變化如夢幻，所以說不是永恒。人依靠五陰才能修道，五陰憑藉神識的維持才能存在。八、離開真妄對立的，就叫做佛性。建立真，辨別妄，通過妄來顯真，如果滅掉妄法，真也就無從產生。佛性清凈，智慧不能完全瞭解，意識也不能完全識別。九、能說之法顯明於不可說之處，不可說的空性也不可執取，所以叫做佛性。十、空性、平等、寂靜與有、亂象同時存在，本體超越于形名，常顯現於名色（nāma-rūpa，指精神和物質現象），這就是十種佛性。無礙的智慧與愚癡凡夫本為一體，如同真正的解脫本來是從凡夫開始的，雖然有這樣的比喻，佛性的意義只有佛才能完全瞭解。簡略地說這十種佛性，詳細說恐怕文字繁瑣，你能觀察理解，就叫做真凈心。偈語說： 　一切諸眾生，　　平等有佛性， 　佛性雜煩惱，　　塵染未清凈。 　戒定除客塵，　　即離生死徑， 　性隱名生死，　　性顯名賢聖。 　五陰雖流轉，　　佛性本來定， 　欲知佛性者，　　勵己修八正。

初發道意走覓道，　　心邪曲見未正直， 　江南江北求菩提（bodhi，指覺悟），　　菩提共行不相識。 　身外覓訪既疲勞，　　一處靜思頓止息， 　忽然醒悟覺少分，　　乃知菩提身中匿。 　解煩惱性空如幻，　　未死不久自窮極， 　涅槃（nirvāṇa，指寂滅）生死同一如，　　道理不二亦不即。 　若能明瞭根塵法

【English Translation】 English version: The thirty-seven factors of enlightenment, encompassed by the Truth of the Path (mārga-satya), are called Buddha-nature (Buddha-dhātu). Sixth, the four means of drawing near are called Buddha-nature: first, drawing near to good spiritual friends (kalyāṇa-mitta); second, drawing near to the true Dharma (sad-dharma); third, drawing near to quiet contemplation; fourth, drawing near to practice as taught. There is no such thing as attaining Buddhahood apart from these four methods. Seventh, Buddha-nature is not an extreme; the Middle Way (madhyamā-pratipad) is. The five skandhas (pañca-skandha) of sentient beings arise relying on Buddha-nature, therefore it is said to be not annihilation; arising and ceasing are like illusions, therefore it is said to be not permanent. People rely on the five skandhas to cultivate the Path, and the skandhas rely on the support of consciousness to exist. Eighth, that which is apart from true and false is called Buddha-nature. Establishing the true, distinguishing the false, using the false to reveal the true; if the false Dharma is extinguished, the name of the true will not arise. Buddha-nature is pure; wisdom cannot fully know it, nor can consciousness fully recognize it. Ninth, the Dharma that can be spoken is manifest in the unspeakable; the emptiness of the unspeakable is also not to be grasped, therefore it is called Buddha-nature. Tenth, emptiness, equality, and tranquility coexist with existence and chaos; the essence transcends form and name, and constantly manifests in name and form (nāma-rūpa). These are the ten natures. Unobstructed wisdom and the ignorance of ordinary beings are one and the same, just as true liberation originally arises from the ordinary. Although there is this analogy, the meaning of Buddha-nature can only be fully understood by the Buddha. These ten natures are briefly explained; a detailed explanation would be too lengthy. If you can observe and understand, it is called true pure mind. The verse says: 　All sentient beings, 　Equally possess Buddha-nature, 　Buddha-nature is mixed with afflictions, 　Defiled by dust, not yet pure. 　Precepts and meditation remove the guest dust, 　Immediately departing from the path of birth and death, 　When the nature is hidden, it is called birth and death, 　When the nature is manifest, it is called the wise and holy. 　Although the five skandhas flow and change, 　Buddha-nature is originally constant, 　If you wish to know Buddha-nature, 　Strive to cultivate the Eightfold Path.

Initially aspiring to the Path, seeking the Path, 　The mind is crooked, views are not upright, 　Seeking Bodhi (bodhi) north and south of the river, 　Walking with Bodhi, yet not recognizing it. 　Searching outside the self, becoming weary, 　Stopping to rest in quiet contemplation, 　Suddenly awakening, realizing a small part, 　Then knowing that Bodhi is hidden within the body. 　Understanding that the nature of afflictions is empty and illusory, 　Not yet dead, soon to reach its end, 　Nirvana (nirvāṇa) and birth-death are the same, 　The principle is neither different nor identical. 　If one can clearly understand the roots, dust, and Dharma

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，　　長養無礙神通翼， 　觀察五陰假緣生，　　自性本來包十方。

誡觀智差別福田不等法第二十九

已起大心，修自他利，兼觀佛性，此是因相。次須觀果，果是佛智。經云：滿大千界眾生智不及一須陀洹智，世界須陀洹智不及一斯陀含智，世界斯陀含智不及一阿那含智，世界阿那含智不及一阿羅漢智，世界阿羅漢智不及一辟支佛智，滿十方世界辟支佛智不及一種性菩薩智，如是節級不及一十地菩薩智，滿十地菩薩智不及如來一念之智。是故世尊智慧大海，恒沙大士咸共思量，不知如來舉足之事。是故汝當一心精進，求佛智慧。若以飲食、衣服、臥具、湯藥，施一世界凡夫眾生，不及佈施一須陀洹，佈施世界須陀洹不及一斯陀含，乃至節級不及一辟支佛，不如供養一種性菩薩，節級乃至不如初地聖人，二地三地四五六七八九十地，佈施此諸三賢十聖，滿足一劫，不及供養如來一食果報。何以故？如來有大智慧故，消諸天世人供養恭敬，智慧多故，消于多供。無一智慧，地上水葉尚不得消，何況人食？汝當領解誡之本意，修習凈戒莫令缺犯。以戒凈故易得禪定，定心清淨髮生智慧，福德具足成五分法身一切種智。諸佛智力今更略說：十方世界一時細雨，經多年月，一瞬眼頃，悉知滴數；十方江海，總

知觔斗；十方鐵圍，須彌大地，普知斤兩；法界剎土爾許塵數，或遍虛空界眾生心行，悉知善惡，一一眾生，知某劫作佛；十方山海天地日月，置於掌中游行世界，帝釋梵王不覺來去；十方水火吸著口中，水不滅火，火不損口，若欲具說不可窮盡。如是神力從五停觀生，從三十七品生，從四無量心生，從六波羅蜜生，從大乘十地生，是名諸佛智力神力，從斷財色五停觀生。因起已來，諸行次第至今佛地，即是此誡始終說相。菩薩別行，前後階位，如《華嚴》說。汝可發起慈悲種子，布眾生田，恭敬種子，置三寶田。福智芽生，乃成佛樹，蔭覆法界，十方華敷，結無上果。從發道心，畢至究竟，其間功用悉名智障。到如來地，二障永盡，反望生死，如幻如夢，本無真實，誑惑癡人，唯佛正覺，故稱遍知。汝今應取如來智海，勇猛修入，名決定凈心。偈曰：

大千世界人，　　自謂根性利， 　悉集共思量，　　不及信行者。 　世界信行人，　　眾議出情端， 　多時共思議，　　不及須陀洹。 　世界須陀洹，　　議論共宣譚， 　見解之慧力，　　不及斯陀含。 　節級辟支佛，　　節級十地人， 　節級智差別，　　不及如來身。 　佈施節級聖，　　果報節級大， 　佈施十地聖，　　不及佛田最。 　是

【現代漢語翻譯】 現代漢語譯本 知道斛和斗的容量；完全瞭解十方鐵圍山（圍繞世界的鐵墻），須彌山（世界的中心）和大地的重量；知道法界（宇宙）剎土（佛土）中像塵土一樣多的數量，或者遍佈虛空界的眾生的心念行為，完全知曉他們的善與惡，知道每一個眾生在某劫會成佛；可以將十方的山海、天地日月置於掌中**世界，而帝釋（天神之王）和梵王（創造之神）都不會察覺來去；可以將十方的水火吸入口中，水不會熄滅火，火也不會損傷口，如果想要詳細說明這種神力，那是無法窮盡的。這樣的神力從五停心觀（五種停止妄念的修行方法）產生，從三十七道品（三十七種修道的方法）產生，從四無量心（慈、悲、喜、舍四種廣大的心）產生，從六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）產生，從大乘十地（菩薩修行的十個階段）產生，這被稱為諸佛的智力和神力，是從斷除財色等慾望的五停心觀產生的。從最初發起菩提心以來，各種修行的次第直到成佛的境界，就是此戒律始終所要說明的。菩薩的特別修行，前後的階位，如《華嚴經》所說。你應該發起慈悲的種子，播種在眾生的福田里，將恭敬的種子，放置在三寶（佛、法、僧）的福田里。福德和智慧的幼芽生長，才能成就佛樹，廕庇覆蓋法界，十方開花，結出無上的果實。從發起道心，直到最終究竟的成佛，這期間的功用都可以稱為智障。到達如來（佛）的境界，兩種障礙（煩惱障和所知障）永遠斷盡，反過來看待生死輪迴，就像幻象和夢境一樣，本來就沒有真實，只是欺騙迷惑愚癡的人，只有佛才是真正覺悟的，所以被稱為遍知。你現在應該取用如來的智慧之海，勇猛地修入，這叫做決定凈心。偈語說：

大千世界的人，都自認為根性銳利， 全部聚集起來共同思量，也不及信奉佛法並努力修行的人。 整個世界的信奉佛法並努力修行的人，共同議論並表達情感， 長時間共同思議，也不及須陀洹（入流果，小乘初果）。 整個世界的須陀洹，共同議論宣講佛法， 他們見解的智慧力量，也不及斯陀含（一來果，小乘二果）。 節級辟支佛（緣覺，獨自悟道的聖者），節級十地菩薩， 節級之間的智慧差別，也不及如來（佛）的境界。 佈施給不同節級的聖人，所得的果報大小不同， 佈施給十地菩薩，也不及在佛田里佈施最為殊勝。 是

【English Translation】 English version Knowing the capacity of 'hu' (斛) and 'dou' (斗, both are ancient Chinese units of measurement); fully understanding the 'ten directions' Iron Encircling Mountains (Tiefengwei, the iron walls surrounding the world), 'Mount Sumeru' (Xumi, the center of the world), and the weight of the great earth; knowing the number of dust particles in the 'Dharmadhatu' (Fajie, the universe) and 'Buddha-lands' (chatu, Buddha's realm), or the minds and actions of all beings throughout the 'space realm' (xukongjie), fully knowing their good and evil deeds, knowing when each being will become a Buddha in a certain 'kalpa' (jie, an eon); being able to place the mountains, seas, heavens, earth, sun, and moon of the ten directions in the palm of one's hand, without 'Indra' (Dishi, the king of gods) and 'Brahma' (Fanwang, the creator god) noticing their coming and going; being able to suck the water and fire of the ten directions into one's mouth, without the water extinguishing the fire or the fire harming the mouth. If one wanted to fully describe such divine powers, it would be inexhaustible. Such divine powers arise from the 'Five Contemplations for Stopping' (wu ting guan, five methods to cease deluded thoughts), from the 'Thirty-seven Limbs of Enlightenment' (sanshiqi daopin, thirty-seven practices for enlightenment), from the 'Four Immeasurable Minds' (si wu liang xin, the four boundless qualities of loving-kindness, compassion, joy, and equanimity), from the 'Six Perfections' (liu boluomi, the six paramitas of generosity, morality, patience, diligence, meditation, and wisdom), from the 'Ten Grounds of the Mahayana' (dacheng shidi, the ten stages of a Bodhisattva's path). These are called the wisdom and divine powers of all Buddhas, which arise from the Five Contemplations for Stopping that cut off desires for wealth and sex. From the initial arising of the aspiration for enlightenment, the sequence of practices until reaching the state of Buddhahood is what this precept is ultimately about. The special practices of Bodhisattvas, the stages before and after, are as described in the 'Avatamsaka Sutra' (Huayan Jing). You should arouse the seeds of loving-kindness and compassion, sow them in the field of sentient beings, and place the seeds of reverence in the field of the Three Jewels (Sanbao, Buddha, Dharma, Sangha). When the sprouts of merit and wisdom grow, they will become the Bodhi tree, sheltering and covering the Dharmadhatu, with flowers blooming in the ten directions, bearing the supreme fruit. From the arising of the aspiration for enlightenment until the ultimate attainment of Buddhahood, the efforts in between are all called wisdom obstacles. Upon reaching the state of 'Tathagata' (Rulai, Buddha), the two obstacles (afflictive and cognitive) are forever exhausted. Looking back at birth and death, it is like an illusion or a dream, fundamentally unreal, deceiving and deluding foolish people. Only the Buddha is truly enlightened, hence called the 'All-Knowing One' (bianzhi). You should now take from the ocean of the Tathagata's wisdom, and courageously cultivate and enter it, which is called 'Decisive Pure Mind' (jueding jingxin). The verse says:

The people of the great thousand world, all consider themselves to have sharp faculties, Gathering together to contemplate, they are still not equal to those who believe and practice. The believers and practitioners of the world, discussing and expressing their emotions, Contemplating together for a long time, are still not equal to a 'Srotapanna' (Xutuohuan, Stream-enterer, the first stage of Arhatship). The Srotapannas of the world, discussing and expounding the Dharma together, The power of their wisdom of understanding, is still not equal to a 'Sakrdagamin' (Situohan, Once-returner, the second stage of Arhatship). The stages of 'Pratyekabuddhas' (Pizhi Fo, Solitary Buddhas, those who attain enlightenment on their own), the stages of the 'Ten Bhumi Bodhisattvas' (Shi Di, Ten Grounds Bodhisattvas), The differences in wisdom between the stages, are still not equal to the state of the Tathagata (Buddha). Giving to saints of different levels, the resulting rewards are of different sizes, Giving to the Ten Bhumi Bodhisattvas, is still not as supreme as giving in the Buddha-field. Is

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故汝當知，　　佛智最窮深， 　福田難思議，　　信者名凈心。

誡觀內行密修囑付慇勤受持法第三十

告慈忍：父母七生，師僧累劫，義深恩重，愚者莫知。汝始入道，方復別師，旦暮念汝，汝思吾否？彼若依止得好人，日夜有宜，如無善匠，心何所寄？汝既出家受如來戒，失意之間，長劫受苦。今時末法，眾生心薄，背恩絕義，易厭師僧。樂獨遊居，適情自在，恐不如法，墮于惡道。無那纏懷，撰制斯誡，略述近標表宣人事。諸餘部帙，大家共知，當道經論，汝應自有。大乘要義，率土咸同，更欲顯示，恐卷軸繁滋。直洗汝心，猶過千句，汝可如渴得水，隨飲莫齰，靜處披讀，何勞他見？我之微意，汝未能知，縱使世人亦不諳悉，唯有天眼者，證知我心。汝可依行，終不謟誤。何故靜尋不令人看？唯聖與聖，物以群分，愚智別類，方以類聚。今時學者，意見差殊，迭相是非，破他自譽，贊己毀人，邪情怪笑、無急之語，競共書持。要切之言，賤而輕薄。欲得廣知，不欲廣行；愿多達解，眾中獨出。規貪虛響，聰明聲息；背捨身心，野偷名利。三塗即至，終無免期。經云：譬如一日挑千人眼，如是日日挑多眼睛，此人實行罪重於前。為此避護，唯汝自知，非是誡中多有過失。世有難語、並語、壞彼語

【現代漢語翻譯】 現代漢語譯本 因此你應該知道，佛的智慧最為深奧精微，福田難以思議，信仰的人才配得上『凈心』這個名號。

第三十誡：觀察內心，秘密修行，慇勤囑咐，受持佛法

我告訴慈忍（人名）：父母對我們的恩情有七生之久，師父僧侶對我們的恩情更是累世之深，道義深重，恩情厚重，但愚笨的人卻不知道。你剛入門道，又要與師父分別，我早晚都在思念你，你是否也在思念我呢？如果他能依止好人，日日夜夜都會有進步；如果沒有好的工匠指導，他的心又該寄託在哪裡呢？你既然已經出家，受了如來的戒律，一旦失去正念，就會在漫長的劫數中遭受痛苦。現在是末法時期，眾生的心都很浮薄，背棄恩義，很容易厭倦師父僧侶，喜歡獨自遊蕩，隨心所欲，恐怕不如法，會墮入惡道。我無可奈何，只能懷著擔憂，撰寫這些告誡，簡略地陳述一些近期的表率人事。至於其他的部帙，大家共同知曉，當道的經論，你應該自己已經有了。大乘的要義，天下人都相同，如果再要顯示，恐怕卷軸會更加繁雜。直接洗滌你的內心，勝過千言萬語，你可以像口渴的人得到水一樣，隨意飲用，不要挑剔，在安靜的地方打開閱讀，何必讓別人看見呢？我的微薄心意，你未必能夠理解，即使世人也不一定明白，只有擁有天眼的人，才能證明我的心。你可以依照這些去做，終究不會有諂媚欺騙。為什麼要靜靜地尋思而不讓人看呢？只有聖人與聖人，才會物以群分，愚笨和智慧的人區別開來，方才能夠以類相聚。現在的學者，意見差異很大，互相指責對方的錯誤，抬高自己，讚揚自己，詆譭別人，邪情怪笑，不緊急的話語，爭相書寫傳抄。重要而懇切的言語，反而被輕視。想要廣泛地瞭解，卻不想廣泛地實踐；希望多多通達理解，在眾人中脫穎而出，貪圖虛名，追求聰明的名聲；背棄身心，偷偷地竊取名利。三惡道馬上就要到來，最終沒有免除的期限。《經》中說：譬如一天挖掉一千個人的眼睛，像這樣日日挖掉很多眼睛，這個人實際所犯的罪過比之前還要嚴重。因此爲了避開這些，只有你自己知道，不是告誡中有很多過失。世間有難以啟齒的話、並列的話、破壞他人話語的話

【English Translation】 English version Therefore, you should know that the Buddha's wisdom is the most profound and subtle, the field of merit is inconceivable, and those who believe deserve the name 'pure mind'.

Thirtieth Precept: Observe the Inner Mind, Secretly Cultivate, Earnestly Entrust, Uphold the Dharma

I tell Ci Ren (a name): The kindness of parents towards us lasts for seven lifetimes, and the kindness of teachers and monks is even deeper, lasting for countless kalpas. The righteousness is profound, and the kindness is deep, but foolish people do not know it. You have just entered the path and are about to part with your teacher. I miss you day and night. Do you also miss me? If he can rely on a good person, he will improve day and night; if there is no good craftsman to guide him, where should his heart be placed? Since you have become a monk and received the precepts of the Tathagata, once you lose your right mindfulness, you will suffer in long kalpas. Now is the end of the Dharma age, and the minds of sentient beings are very shallow, abandoning kindness and righteousness, and easily becoming tired of teachers and monks. They like to wander alone, doing as they please, fearing that it is not in accordance with the Dharma and will fall into evil paths. I have no choice but to write these admonitions with worry, briefly stating some recent exemplary personnel matters. As for the other parts, everyone knows them together, and you should already have the scriptures and treatises of the path yourself. The essential meaning of Mahayana is the same for everyone in the world. If you want to show it again, I am afraid that the scrolls will become more complicated. Directly washing your heart is better than a thousand words. You can drink it at will like a thirsty person getting water, don't be picky, open it and read it in a quiet place, why let others see it? You may not be able to understand my meager intentions, and even the people of the world may not understand, only those with heavenly eyes can prove my heart. You can follow these and you will never be flattering or deceiving. Why ponder quietly and not let others see? Only sages and sages will gather in groups, fools and wise people will be distinguished, and only then can they gather in groups. Nowadays, scholars have great differences of opinion, accusing each other of mistakes, exalting themselves, praising themselves, slandering others, with evil feelings and strange laughter, and rushing to write and copy non-urgent words. Important and earnest words are despised instead. They want to know widely, but do not want to practice widely; they hope to be thorough and understanding, to stand out from the crowd, to covet vanity, and to pursue the reputation of being clever; abandoning body and mind, secretly stealing fame and profit. The three evil paths are about to arrive, and there is ultimately no exemption. The Sutra says: For example, digging out the eyes of a thousand people in one day, digging out many eyes day after day like this, the actual sin committed by this person is more serious than before. Therefore, in order to avoid these, only you know, it is not that there are many faults in the precepts. There are words in the world that are difficult to speak, juxtaposed words, and words that destroy other people's words.

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、華綺語、越理語、袞語、番語、牒語、迷人語、惱亂語、差悶語，今時後生，專學此語，在前解者，欺未解者，直習戲論，何關修道？口勞神疲，心無一潤，煩惱更增，吾我轉大。一生勤苦，損功無福，意在名利，未詳凈心，假名得利，何由可消？如大猛火，難受難近。又復如法語、易解語、身心語、戒律語、要切語、離罪語、治障道語、入理語、成就語，若見如是等語，即拍手大笑，眼不欲視，何況受持？汝當緩尋，字字思量，一字之中含無量義，若直讀之，少時即遍，依誡起行，一生不徹。貴在快行，不在快讀，手執眼看，宜應垂淚，生難遭想，如見世尊。何以故？宣揚勸發，順聖道故；教汝凈心，趣菩提故。凡經論誡義有二種：一者順理。如來秘藏空平等法，泯相入真，沖玄密境，補處莫知，二乘不測，是名順理。二者文義易解，讀時滑利，或作偈頌，美妙悅心，名為順情。相欲似淺，因斯入深，廢見皆是，立見悉非。譬如大海初入沒踝，漸進無涯底不可得。如七日嬰兒，未消上饌；庸野田人，豈乘輦輿。未食便餐，必被噎塞；非乘強乘，智者呵責。但佛法大海，無智莫入，寶臺千仞，非階莫升；始入道門，未修戒定，越學空宗，佛不隨喜。積世鄙夫，輒持國璽，王若見者，必當重罰；要從五停，除惱證聖。

【現代漢語翻譯】 現代漢語譯本 華麗虛浮的言語、輕佻的言語、粗俗的言語、蠻夷的言語、官方文書的言語、迷惑人的言語、擾亂人心的言語、使人苦悶的言語。現在的年輕人，專門學習這些言語，在理解的人面前，欺騙不理解的人，只是學習戲論，與修行有什麼關係呢？口舌疲勞，精神耗損，心中沒有一點滋潤，煩惱更加增多，『我』的執著越來越大。一生勤苦，損耗功德而沒有福報，心思都在名利上，不詳細瞭解清凈心，憑藉虛假的名聲獲得利益，怎麼能夠消除呢？就像猛烈的火焰，難以承受難以靠近。 又像法語、容易理解的言語、身心相關的言語、戒律的言語、要點精闢的言語、遠離罪惡的言語、治理修道障礙的言語、進入真理的言語、成就的言語，如果見到這些言語，就拍手大笑，眼睛都不想看，更何況接受奉持呢？你應該慢慢地尋思，字字都仔細思量，一個字之中包含無量的意義，如果只是快速地讀，很快就能讀完，如果按照教誡去實行，一生都不能徹底領悟。可貴之處在於快速地行動，不在於快速地讀誦，手裡拿著經書，眼睛看著，應該流下眼淚，生起難遭遇的想法，就像見到世尊一樣。為什麼呢？因為宣揚勸發，順應聖道；教你清凈心，趨向菩提。 凡是經論戒律的意義有兩種：一種是順應真理。如來的秘密藏，空和平等的法，泯滅一切相而進入真如，深奧玄妙的境界，等覺菩薩都難以知曉，二乘聖者無法測度，這叫做順理。一種是文字意義容易理解，讀起來流暢順口，或者作成偈頌，美好動聽，使人心情愉悅，這叫做順情。外表看起來好像很淺顯，因此可以進入深奧的境界，廢除一切見解都是正確的，樹立任何見解都是錯誤的。譬如進入大海，開始只能沒過腳踝，漸漸深入，沒有邊際，無法到達底部。就像七天的嬰兒，無法消化精美的食物；粗野的鄉下人，怎麼能乘坐華麗的車子呢？沒有吃飯就吃大餐，必定會被噎住；不是好的馬車，智者會呵責。但是佛法的大海，沒有智慧的人不要進入，寶貴的樓臺千仞之高，沒有階梯就無法攀登；剛進入佛道之門，還沒有修習戒定，就越過次第去學習空宗，佛陀不會隨喜。積累多世的鄙陋之人，竟然拿著國家的玉璽，國王如果見到，必定會嚴厲懲罰；要從五停心觀入手，去除煩惱，證得聖果。

【English Translation】 English version 『Huaqi yu』 (flowery and frivolous language), 『Yueli yu』 (licentious language), 『Gun yu』 (vulgar language), 『Fan yu』 (barbarian language), 『Die yu』 (official document language), 『Miren yu』 (bewitching language), 『Naoluan yu』 (disturbing language), 『Chamen yu』 (depressing language). Modern youngsters specialize in learning these languages, deceiving those who do not understand in front of those who do, merely learning frivolous discussions, what does it have to do with cultivating the path? Mouth and tongue are tired, spirit is exhausted, the mind has no moisture, afflictions increase, and the 『I』 becomes greater. A lifetime of hard work, losing merit without blessings, the mind is on fame and profit, not understanding the pure mind in detail, obtaining benefits by false names, how can it be eliminated? Like a great raging fire, difficult to bear and difficult to approach. Furthermore, like 『Fayu』 (Dharma language), 『Yijie yu』 (easy to understand language), 『Shenxin yu』 (body and mind related language), 『Jielu yu』 (precepts language), 『Yaoqie yu』 (essential points language), 『Lizui yu』 (language of leaving sins), 『Zhizhangdao yu』 (language of governing obstacles to the path), 『Ruli yu』 (language of entering the truth), 『Chengjiu yu』 (language of accomplishment), if you see such languages, you clap your hands and laugh, your eyes do not want to look, let alone accept and uphold them? You should slowly ponder, carefully consider each word, one word contains immeasurable meanings, if you just read it quickly, you can finish it quickly, if you act according to the precepts, you will not be able to thoroughly understand it in a lifetime. The value lies in acting quickly, not in reading quickly, holding the scriptures in your hand, looking with your eyes, you should shed tears, generate the thought of encountering something rare, like seeing the World Honored One. Why? Because propagating and encouraging, conforming to the holy path; teaching you to purify your mind, moving towards Bodhi. In general, the meaning of scriptures, treatises, and precepts has two kinds: one is conforming to the truth. The Tathagata's secret treasury, the Dharma of emptiness and equality, obliterating all appearances and entering true thusness, the profound and mysterious realm, even the Bodhisattvas who are close to Buddhahood cannot know, the two vehicles cannot fathom, this is called conforming to the truth. One is that the meaning of the text is easy to understand, reading it is smooth and fluent, or making it into verses, beautiful and pleasing to the heart, this is called conforming to emotions. The appearance seems shallow, therefore you can enter a deep realm, abolishing all views is correct, establishing any view is wrong. For example, entering the sea, at first it can only cover the ankles, gradually going deeper, there is no boundary, and the bottom cannot be reached. Like a seven-day-old baby, unable to digest fine food; how can a crude country person ride in a luxurious carriage? Eating a big meal without eating first will surely be choked; if it is not a good carriage, wise people will scold it. But the sea of the Buddha Dharma, those without wisdom should not enter, the precious tower is thousands of feet high, without stairs it cannot be climbed; having just entered the gate of the path, not yet cultivating precepts and concentration, skipping over the order to study the emptiness school, the Buddha will not rejoice. A base person who has accumulated lifetimes, actually holding the national jade seal, if the king sees it, he will surely severely punish him; you must start from the five stopping contemplations, remove afflictions, and attain the holy fruit.

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今此誡者體無華巧，愍汝情深，指事約勒，又恨冒沾師首，愚于教訓。故遣苦切入心之語，如對面言，成汝道行。既自知已，轉教同學，及余智者。吾甚疾劣，宿不保安，儻不見汝，此當遺囑。旨不慇勤，如誡凈心。

凈心誡觀卷下

【現代漢語翻譯】 現代漢語譯本： 現在這些告誡，內容樸實無華，沒有花哨的技巧，只是憐憫你們情意深重，所以針對具體的事情進行簡要的約束，又怕冒犯師長的名義，因為我在教導方面比較愚鈍。因此，我用這些懇切入心的話語，就像面對面交談一樣，來成就你們的修行。你們既然已經明白了這些道理，就轉而教導同學，以及其他有智慧的人。我身體非常虛弱，長久以來都無法安睡，如果我不能再見到你們，這些話就當作是我的遺囑。這些話語意不周到，就像告誡你們要保持內心的清凈一樣。

《凈心誡觀》卷下

【English Translation】 English version: These precepts now given are without embellishment or artifice. I deeply pity your sentiments, and thus point directly to the matter with concise restraint. I also regret presuming upon the role of a teacher, for I am foolish in instruction. Therefore, I send these earnest and heartfelt words, as if speaking face to face, to help you accomplish your practice. Now that you understand these principles, in turn teach your fellow students and other wise individuals. I am very weak and have not been able to rest peacefully for a long time. If I cannot see you again, consider this my last testament. The meaning is not elaborate, just like the precepts for purifying the mind.

凈心誡觀 (Jing Xin Jie Guan) - Lower Scroll (Precepts and Contemplation for Purifying the Mind)

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