4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → Vimt. chinese + english   Vimt-N   🔝
 Vimt. 0 – The Path To Freedom
Vimt. 1 - CHAPTER 1 Introduction ( Nidāna)
Vimt. 2 - CHAPTER 2 Exposition of Virtue (Sīla-niddesa)
Vimt. 3 - CHAPTER 3 Asceticism 1
Vimt. 4 - CHAPTER 4 Exposition of Concentration (Samādhi-niddesa)
Vimt. 5 - CHAPTER 5 The Search for a Good Friend
Vimt. 6 - CHAPTER 6 Exposition of Temperaments (Caritaniddesa)
Vimt. 7 - CHAPTER 7 Exposition of the Meditation Subjects
Vimt. 8 - CHAPTER 8 The Way to Practise [the Meditation Subjects]
Vimt. 9 - CHAPTER 9 Five Direct Knowledges
Vimt. 10 - CHAPTER 10 Exposition of Wisdom (Paññā-niddesa)
Vimt. 11 - CHAPTER 11 The Five Skills
Vimt. 12 - CHAPTER 12 Exposition of the Truths (Sacca-niddesa)

detailed TOC



0 – The Path To Freedom

https://cbetaonline.dila.edu.tw/en/T1648_001
first pass english translation is google translate

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#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original materials] The CD scriptures from the Gaoli collection provided by the great master Xiao Zhenguo, provided by the great master Wei Xi'an, provided by a great master in North America, and the new punctuation provided by the great master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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No.
 No.
1648
 1648
解脫道論卷第一
 Volume 1 of the Treatise on the Path of Liberation
阿羅漢優波底沙梁言大光造
 Arhat Upadisha Liangyan Daguangzhu
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala

1 - CHAPTER 1 Introduction ( Nidāna)

因緣品第一
 The first product of karma
禮世尊、應供、正遍知！
 Pay homage to the World Honored One, provide adequate offerings, and have complete and omniscient knowledge!
戒定智慧，　　無上解脫，　　隨覺此法，
 Wisdom of concentration, supreme liberation, and enlightenment of this method,
有稱瞿曇。
 It is also called Qu Tan.
若人脫眾難，已得離諸著，成就於勝分，心畏生老死，樂善樂解脫，令到涅槃樂；
 If a person has escaped from all difficulties, has been freed from all attachments, has achieved success, is afraid of birth, old age and death, enjoys good deeds and is liberated, leading to the joy of Nirvana;
未到有彼岸，亦令得具足。
 Even before reaching the other shore, I will be fulfilled.
廣問修多羅、毘曇、毘尼事。
 Asked extensively about Sutra, Vitan, and Vini.
此解脫道我今當說。
 I will now explain this path to liberation.
諦聽。
 Listen carefully.
問：
 question:
云何為戒？
 What is the precept?
答：
 answer:
戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義。
 Precepts means the meaning of majesty and etiquette, determination means the meaning of not messing up, wisdom means the perception of meaning, liberation means the meaning of freedom from bondage, supreme means the meaning of no leakage, and those who follow the enlightenment know and get the meaning. This Dharma is the meaning of the four holy dharma, and Qutan means the meaning of surname. The one who has the title of World Honor is Righteous.
以戒定慧解脫殊勝功德，能到最勝名稱無量。
 The extraordinary merits of liberation through precepts, concentration, and wisdom can reach the highest level and be called immeasurable.
解脫道者何義？
 What does it mean to be a liberated person?
解脫者五解脫：
 The Five Liberations of Liberators:
伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。
 Liberation from subjugation, liberation from separation, liberation from separation, liberation from Yi, liberation from separation.
云何伏解脫？
 How can I be liberated?
現修行初禪伏諸蓋，此謂伏解脫。
 Now practice the first jhana and subdue all hindrances. This is called liberation from subjugation.
彼分解脫者，現修達分定，諸見解脫，此謂彼分解脫。
 Those who are free from separation have now reached the concentration of separation and are free from all views. This is called liberation from separation.
斷解脫者，修出世間道能滅餘結，此謂斷解脫。
 For those who have achieved liberation, cultivating the transcendental path can eliminate the remaining knots. This is called liberation.
猗解脫者，如得果時樂心猗，此謂猗解脫。
 A person who is liberated by Yi is if his mind is happy when he achieves the fruition. This is called Liberation by Yi.
離解脫者，是無餘涅槃，此謂離解脫。
 Liberation from liberation is nirvana without any residue. This is called liberation from liberation.
此解脫道為得解脫，是具足道，以戒定慧謂解脫道。
 This path to liberation is the path to liberation. It is a path that is complete and is called the path to liberation through precepts, concentration, and wisdom.
解脫道者我今當說。
 I will now tell you about the path to liberation.
問：
 question:
何用說解脫道？
 Why talk about the path to liberation?
答：
 answer:
有善人樂得解脫，不聞說解脫故，又不伏解脫故，又不正伏解脫故，如盲人無導獨遊遠國，唯嬰眾苦不得解脫，欲得解脫而無所因。
 There are good people who are eager to obtain liberation, but do not hear about liberation, do not seek liberation, and do not seek liberation correctly. They are like a blind man traveling alone in a far country without a guide. Only the suffering of infants cannot be liberated. They want to be liberated but have no cause.
何以故解脫是因？
 Why is liberation the cause?
如佛所說：
 As Buddha said:
若有眾生塵勞微細，不聞法故終亦退轉。
 If there are sentient beings who are industrious in the world and do not listen to the Dharma, they will eventually regress.
又如佛說：
 Another example is what Buddha said:
諸比丘有二因二緣能生正見。
 Bhikkhus, there are two causes and two conditions that can give rise to right views.
云何為二？
 Why is the cloud two?
一、從他聞；
 1. Smell from him;
二、自正念。
 2. Self-righteousness.
是故說解脫。
 That’s why we say liberation.
不伏解脫者，為生厭離，故說解脫。
 Those who do not surrender to liberation are disgusted with life, so they are called liberation.
不正伏解脫者，為除不正道、為得禪解脫道，故說解脫。
 Those who are not righteous and free are called liberation in order to eliminate the unrighteous path and obtain Zen liberation.
如遠行人得善示導。
 Just like a person traveling far away can find good guidance.
是伏解脫道，三陰成滿。
 This is the path to liberation, where the three yins are fulfilled.
何等為三？
 What is three?
謂戒陰、定陰、慧陰。
 They are called Jie Yin, Ding Yin, and Hui Yin.
云何戒陰？
 Why abstain from yin?
正語、正業、正命及種類所攝，或戒陰種種戒功德聚。
 Taken by right speech, right action, right livelihood and types, or the accumulation of various precepts and virtues of abstinence.
云何定陰？
 How can cloud determine yin?
正精進、正念、正定及種類定陰所攝，或種種定功德聚。
 It is captured by right effort, right mindfulness, right concentration and various types of concentration Yin, or the accumulation of various concentration merits.
云何慧陰？
 Yunhe Huiyin?
正見、正思惟及種類所攝，或種種慧功德聚。
 Taken by right views, right thoughts and types, or the accumulation of various wisdom merits.
此三陰成滿，是伏解脫道。
 The completion of these three yins is the path to liberation.
當學三學，謂增上戒學、增上心學、增上慧學。
 We should learn the three studies, which are to increase the study of morality, to increase the study of heart, and to increase the study of wisdom.
有戒、有增上戒學，有定、有增上心學，有慧、有增上慧學。
 There is precepts, and there is the study of precepts, there is concentration, and there is the study of mind, and there is wisdom, and there is the study of wisdom.
復次有戒戒學、有戒增上戒學，有定心學、有定學增上心學，有慧慧學、有慧增上慧學。
 Again, there is the study of precepts, and there is the study of precepts, and there is the study of concentration, and there is the study of concentration, and there is the study of wisdom, and there is the study of wisdom, and there is the study of wisdom.
問：
 question:
云何戒學？
 Why stop learning?
答：
 answer:
謂有相戒是名戒學，謂達分戒是增上戒學。
 To say that there is a precept is called precepts, and to say that there is a precept is to add to the precepts.
復次凡夫戒是名戒學，聖戒是增上戒學。
 Furthermore, ordinary people’s precepts are the study of famous precepts, and holy precepts are the study of enhanced precepts.
問：
 question:
云何心學？
 Why do you want to learn?
答：
 answer:
所謂欲定。
 The so-called desire to determine.
問：
 question:
云何增上心學。
 How can I increase my spiritual knowledge?
答：
 answer:
色定及無色定，此謂增上心學。
 Form concentration and formless concentration, this is called the study of increasing the mind.
復次有相定，心學；
 Again, there is phase concentration and mind learning;
達分定及道定，是謂增上心學。
 Reaching the concentration of points and the path of concentration is called increasing the knowledge of mind.
云何慧學？
 Yunhe Huixue?
謂世間智是名慧學；
 It is said that worldly wisdom is the science of fame and wisdom;
四諦相似智及道智，是謂增上慧學。
 The Four Noble Truths are similar to wisdom and Tao wisdom, which is called the study of increasing wisdom.
如世尊為鈍根人說增上戒學、為中根人說增上心學、為利根人說增上慧學。
 For example, the World-Honored One teaches people with dull faculties to increase the study of morality, for people with medium faculties, he teaches to increase the study of mind, and for people with sharp faculties he teaches the study of wisdom.
問：
 question:
學者何義？
 What does it mean to be a scholar?
答：
 answer:
學可學、學增上學、學無學名學。
 Learning can be learned, learning can increase learning, and learning without academic knowledge can be learned.
如是學此三學，謂伏解脫道，以三種學成就清淨，所謂戒清淨、心清淨、見清淨，於是戒是戒清淨，定是心清淨，慧是見清淨。
 Learning these three studies in this way is called the path to liberation, and purity is achieved through three studies. They are called pure precepts, pure mind, and pure views. Therefore, precepts are pure precepts, concentration is pure mind, and wisdom is pure views.
戒者洗犯戒垢、定洗纏垢，是謂心清淨。
 Precepts wash away the dirt that violates the precepts and cleanse the dirt that is entangled. This means that the mind is pure.
慧除無知垢，此謂見清淨。
 Wisdom removes the stain of ignorance, which is called pure seeing.
復次戒除惡業垢、定除纏垢、慧除使垢，如是以三清淨是伏解脫道。
 Repeatedly abstain from evil karma, concentrate to remove entangled filth, and have wisdom to eliminate causing filth. In this way, the three pure principles will lead to the path to liberation.
又以三種善伏道，謂初、中、後善。
 He also uses three kinds of good deeds to subdue the path, which are called the first, middle and last good deeds.
以戒為初，以定為中，以慧為後。
 Take precepts as the beginning, concentration as the middle, and wisdom as the end.
云何戒為初善？
 Why is the precept the first good thing?
有精進人成就不退，以不退故喜，以喜故踊躍，以踊躍故身猗，以身猗故樂，以樂故心定，此謂初善。
 Those who are diligent will never retreat in their achievements. Because they are not retreating, they are happy. Because they are happy, they are excited. Because they are excited, they are happy. Because they are happy, they are happy. Because they are happy, their minds are calm. This is called the first good thing.
定為中善者，以定如實知見，此謂中善。
 Those who are determined to be the middle good are those who know and see things as they really are. This is called the middle good.
慧為後善者，已如實知見厭患，以厭患故離欲，以離欲故解脫，以解脫故成自知。
 Those who are wise and good in the future have known and seen the troubles as they really are, and have turned away from desires because of the dislike of troubles, and have liberated themselves from desires, and have achieved self-knowledge through being liberated.
如是成就三善道已伏解脫道，得三種樂，謂無過樂、寂滅樂、正覺樂。
 In this way, the three good paths have been achieved and the path to liberation has been achieved, and three kinds of happiness can be obtained, namely, the happiness of no fault, the happiness of tranquility, and the happiness of perfect enlightenment.
彼以戒得無過樂，以定得寂滅樂，以慧得正覺樂。
 He obtains the bliss of no fault by virtue of discipline, the bliss of peaceful cessation by concentration, and the bliss of perfect enlightenment by virtue of wisdom.
如是成就得三種樂，是伏解脫道，遠離二邊得中道具足。
 In this way, the three kinds of happiness are obtained, which is the path to liberation, and the middle path is achieved by staying away from the two sides.
以此戒善除諸欲著，於無過樂情生欣樂；
 By taking this precept and good deeds, we can eliminate all attachments to desires and gain joy in blameless pleasures;
以定除身羸，於寂滅樂而增喜樂；
 Use concentration to eliminate body ailments and increase joy in the cessation of joy;
以慧分別四諦中道具足，於正覺樂深懷愛樂。
 Distinguish the Four Noble Truths with wisdom and find the right tools, and deeply cherish the joy of true enlightenment.
如是遠離二邊得中道具足，是伏解脫道。
 In this way, staying away from both sides and attaining the middle path is the path to liberation.
以戒除惡趣，以定除欲界，以慧除一切有。
 Use abstinence to eliminate the evil realm, use concentration to eliminate the realm of desire, and use wisdom to eliminate all existence.
於戒多修、於定慧少修，成須陀洹、斯陀含。
 If you practice more on precepts and less on concentration and wisdom, you will become Sotapanna and Situoham.
於戒定多修、於慧少修，成阿那含。
 If you practice more on precepts and concentration and less on wisdom, you will become an anagami.
修三種滿，成阿羅漢無上解脫。
 By cultivating the three kinds of perfections, one can become an Arhat and achieve supreme liberation.

2 - CHAPTER 2 Exposition of Virtue (Sīla-niddesa)

分別戒品第二
 The second ring respectively
問：
 question:
云何戒？
 Yunhejie?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何足處？
 What's the point?
何功德？
 What merit?
何戒義、戒行？
 What moral principles and conduct are there?
何差別？
 What's the difference?
幾戒？
 How many rings?
何所起？
 Where did it start?
何戒初中後？
 Why quit after junior high school?
幾法障礙戒道？
 How many dharmas hinder the path of morality?
幾戒因？
 How many reasons?
幾種戒？
 How many kinds of precepts?
云何令戒清淨？
 Why should the precepts be pure?
幾因以是戒住？
 Why should you stop?
答：
 answer:
云何戒者，謂思戒、威儀戒、不越戒。
 What are the precepts? They are the precepts of thinking, the precepts of majesty, and the precepts of not exceeding.
何者為思戒？
 What is Si Jie?
我不作惡，作者自受。
 I don't do evil, the author suffers from it.
何者威儀戒？
 What is the prestige ring?
離於犯處。
 Stay away from the crime.
云何不越戒？
 Why don't you go beyond the precepts?
若有戒人，身口無過。
 If there is a person who has been warned, there will be no fault in body or speech.
復次斷義威儀，一切善法是戒。
 Once again, all good deeds are precepts.
如阿毘曇說：
 As Abhitan said:
以出離法斷於欲欲，是戒能離惡。
 Cutting off desires through the method of renunciation, this is the precepts that can avoid evil.
思戒、護戒、威儀戒，以不瞋恚斷滅瞋恚、以光明相斷於睡眠、以不散亂斷於調戲、以見法起斷於疑悔、以智斷無明、以喜斷無可樂，以初禪斷五蓋、以二禪斷覺觀、以三禪斷喜、以四禪斷樂，以空入定斷於色想乃至瞋恚及種種想、以識入定斷虛空、以無所有定斷識入想、以非想非非想定斷無所有，以無常見斷於常想、以苦見斷樂想、以無我見斷我想、以不淨見斷淨想，以過患見斷於愛想、以無染見斷於欲想、以滅見斷集、以消見斷厚、以分見斷聚、以生滅見斷常，以無相見斷相、以無作見斷作、以空見斷入，以增上慧見斷執著、以如實知見斷無明執、以過患見而斷居執、以彼觀見斷不彼觀、以轉散見斷和合執，以須陀洹道斷見一處煩惱、以斯陀含道斷麁煩惱、以阿那含道斷細煩惱、以阿羅漢道斷一切煩惱。
 The precepts of thinking, protection, and prestige are to eliminate anger with non-anger, to eliminate sleep with light, to eliminate molestation with non-distraction, to eliminate doubts and regrets with seeing the Dharma, to eliminate ignorance with wisdom, and to eliminate joylessness with joy. , use the first jhana to cut off the five hindrances, use the second jhana to cut off enlightenment and insight, use the third jhana to cut off joy, use the fourth jhana to cut off joy, use the emptiness to enter concentration to end the thoughts of form, anger and all kinds of thoughts, use the awareness to enter the concentration of space, and use the concentration of nothingness to enter the void. Cut off the consciousness into thoughts, cut off the non-perception of non-perception, cut off the common thought of non-perception, cut off the thought of pleasure with the view of suffering, cut off the thought of self with the view of non-self, cut off the pure thought with the view of impurity, and cut off the thought of fault with the view of trouble. Break away from the thoughts of desire, break away from the thoughts of desire with the view of non-contamination, break with the view of cessation, break with the view of disappearance, break with the view of dissolution, break with the view of separation, break with the view of arising and passing away, break with the view of non-appearance, break away with the view of non-action. Cut off action, cut off entry with the view of emptiness, cut off attachment with the view of increasing wisdom, cut off the attachment of ignorance with the view of true knowledge, cut off the attachment of dwelling with the view of faults and dangers, cut off the view of non-otherness with the view of that, cut off the integration with the view of turning away and dispersing Hold on, use the Sotapanna path to cut off one trouble, use the Sotapanna way to cut off all troubles, use the Anagami way to cut off all troubles, and use the Arahant way to cut off all troubles.
此謂不越戒、思戒、護戒、威儀戒。
 These are called the precepts of not exceeding, the precepts of contemplation, the precepts of protecting, and the precepts of majesty.
此謂戒。
 This is called precepts.
何戒相者？
 What is the warning sign?
威儀除非威儀。
 Dignity is nothing but dignity.
問：
 question:
云何名非威儀？
 Why is it called non-dignity?
答：
 answer:
謂破法。
 It's called breaking the law.
破法有三種：
 There are three ways to break it:
一、破波羅提木叉法；
 1. Breaking the Boluotimucha method;
二、破緣法；
 2. The method of breaking the relationship;
三、破根法。
 3. Root breaking method.
云何破波羅提木叉法？
 How can you break the Paratimucha method?
謂無慚無愧，於如來離信。
 It is said that he has no shame and has no faith in the Tathagata.
云何破緣法？
 Why break the law of fate?
答：
 answer:
命與形飾相應，離於知足。
 Destiny corresponds to shape and decoration, and is separated from contentment.
云何破根法？
 How can I break the roots?
不閉六根門，離於念慧。
 Do not close the six sense doors and stay away from mind and wisdom.
以此三覆非威儀，是名戒相。
 These three coverings are not majestic, but are called precepts.
何味者、起者、足處者？
 What is the taste, origin, and end of it?
無過樂是味，無憂是起，三善行是足處。
 The taste of no fault is the taste, the origin of worry-free, and the three good deeds are the place of sufficiency.
復次悅勝為味，不悔為起，覆諸根為足處。
 Joyful victory is the taste again and again, no regrets is the origin, covering all the roots is the footing.
何戒功德者？
 Why should we abstain from meritorious deeds?
不悔是戒功德。
 Not regretting is a virtue.
如世尊告阿難：
 As the World-Honored One told Ananda:
不悔戒善是功德義。
 Not regretting and doing good deeds are merits and virtues.
復次名戒者，是無過樂、是眾姓上、是財為富貴、是處為佛地、是浴無水、是香普薰、是影隨形、是繖覆可覆、是聖種、是學無上、是善趣道。
 Again, the name of the precepts means that there are no faults and happiness, that people have the highest surnames, that wealth is riches and honors, that place is the Buddha's place, that there is no water for bathing, that fragrance spreads everywhere, that shadow follows one's shape, that umbrella can be covered, that is holy. Seed is the supreme learning and the path of good deeds.
若人有戒，為有戒故，成就無畏、榮顯親友、聖所怜愍，是親友依、是善莊嚴、是領諸行、是功德處、是供養處、是可貴同學處，於諸善法不畏不退，成一切意願清淨雖死不忘，成伏解脫樂方便，如是無邊戒功德。
 If a person has the precepts, because he has the precepts, he will achieve fearlessness, honor his relatives and friends, and show mercy to his relatives and friends. Good Dharma will not be feared and will not retreat, all wishes will be pure and will not be forgotten even after death, and it will achieve the joy and convenience of liberation. This is the boundless virtue of precepts.
戒者何義？
 What is the meaning of abstinence?
答：
 answer:
冷義、增上義、行義、自性義、苦樂性相應義。
 Lengyi, Zengshangyi, Xingyi, Self-nature, and the corresponding meaning of happiness and suffering.
復次頭義、冷義、安義。
 Repeat Touyi, Lengyi, and Anyi.
云何頭為戒義？
 Why is it a precept?
答：
 answer:
如人無頭，一切諸根不復取塵，是時名死。
 Just like a person without a head, all his roots no longer take up dust. This is called death.
如是比丘以戒為頭，若頭斷已失諸善法，於此佛法謂之為死。
 If a bhikkhu takes the precepts as his head, and if his head is cut off and he has lost all the good dharma, this is called death in this Buddhist teaching.
是戒為頭義。
 This is the first meaning of precepts.
何者冷為戒義？
 What is coldness as a precept?
如摩勝冷栴檀則除身熱、成就歡喜。
 If Mo wins over cold sandalwood, it will eliminate body heat and achieve joy.
如是戒為勝冷栴檀，能滅犯戒恐畏心熱、成就歡喜，是冷為戒義。
 This kind of precepts is the cold sandalwood, which can destroy the fear, fear, and heat of the heart and achieve joy. This coldness is the righteousness of the precepts.
何者安為戒義？
 What is the moral precept?
答：
 answer:
若人有戒，風儀整肅不生恐畏，是安為戒義。
 If a person is disciplined and his manners are neat and tidy, there will be no fear or fear, and this is a moral principle.
行何差別者？
 What difference does it make?
修行精進受持頭陀，是行非戒；
 Practicing diligently and upholding the tutu is not a precept;
戒亦名行，戒名威儀，受亦名行。
 Precepts are also called conduct, precepts are called majesty, and acceptance is also called conduct.
幾戒者？
 How many quitters?
謂三種戒：
 There are three kinds of precepts:
善戒、不善戒、無記戒。
 Good precepts, bad precepts, unrecorded precepts.
云何善戒？
 Why is there such a good warning?
謂善身口業及正命，無過患故，果報可愛。
 It is said that good physical and verbal deeds and good livelihood, without faults, will result in lovely results.
云何不善戒？
 Why not be good at taking warning?
謂惡身口業及邪命，有過患故，果報不可愛。
 It is said that bad deeds of body, speech and evil destiny are caused by faults and the consequences are not lovely.
云何無記戒？
 Why don't you remember the precept?
無漏身口業及清淨命，無有過患亦無果報。
 There is no leakage of body, speech, and pure life, no faults, and no retribution.
云何起戒者？
 Where do you get the warning?
善心所起善戒，不善心所起不善戒，無記心所起無記戒。
 Good precepts arise from a wholesome mind, unwholesome precepts arise from an unwholesome mind, and unmindful precepts arise from an unmindful mind.
何戒初中後者？
 Why avoid the latter in junior high school?
受戒是初，不越是中，歡喜是後。
 Taking the precepts is the beginning, not overcoming is the middle, and joy is the end.
戒有幾法障礙？
 How many obstacles are there to practicing precepts?
幾戒因？
 How many reasons?
答：
 answer:
三十四法是障礙道，三十四法是戒因。
 The thirty-four dharma are obstacles, and the thirty-four dharma are the causes of abstinence.
所謂忿、惱、覆、熱、慳、嫉、幻、諂、恨、競、慢、增上慢、傲慢、放逸、懶惰、貪欲、不知足、不從智、不正念、惡口、惡友、惡智、惡見、不忍、不信、無慚、無愧、營身口味、狎俗、親近女人、不敬師學、不攝諸根、於食不節、初夜後夜墮不禪誦。
 The so-called anger, annoyance, frustration, heat, frugality, jealousy, illusion, flattery, hatred, competition, conceit, arrogance, arrogance, indulgence, laziness, greed, dissatisfaction, lack of wisdom, lack of mindfulness, bad words, Evil friends, evil wisdom, evil views, intolerance, unbelief, lack of shame, lack of shame, self-indulgence in tastes, vulgarity, intimacy with women, disrespect for teachers and learning, failure to absorb all the faculties, lack of temperance in eating, and failure to meditate on the first and last night.
此三十四法是障礙道。
 These thirty-four dharmas are obstacles.
若二障礙，戒不成滿；
 If there are two obstacles, the precept will not be fulfilled;
若不成滿，必還退失。
 If it is not fulfilled, the loss will be returned.
若反是法三十四種，是名戒因。
 If it is the thirty-four kinds of Dharma, it is called the cause of precepts.
戒有幾種者？
 How many types of precepts are there?
謂有二種、三種、四種。
 It is said that there are two kinds, three kinds and four kinds.
云何二種？
 What are the two types of clouds?
謂性戒、制戒。
 It is called sexual precepts and restraint precepts.
以身口所行，佛斷不行，是名性戒。
 What one does with body and speech, the Buddha will never do. This is the precept of name and nature.
身口可行，佛斷不行，是名制戒。
 The body and speech can do it, but the Buddha's judgment cannot. This is called restraint.
性戒以信、精進能令具足。
 The sexual precepts can be fulfilled with faith and diligence.
制戒以信、念持能令具足。
 The precepts can be fulfilled with faith and mindfulness.
復次戒有二種：
 There are two types of repeated precepts:
退戒、得戒。
 To retreat from the precepts and to obtain the precepts.
云何名退？
 How can I retire?
能滅非戒。
 Can destroy non-precepts.
云何名得？
 Why does it get its name?
得眾善法。
 Get all the good things.
除諸非戒如斷光影，以斷非戒離於惡趣，以得正戒能趣善道，以斷非戒成就住分。
 Eliminating all non-precepts is like cutting off light and shadow. By cutting off non-precepts, one can stay away from the evil realm. In order to obtain the right precepts, one can lead a good path. By cutting off non-precepts, one can achieve abiding status.
復次戒有二種：
 There are two types of repeated precepts:
世戒、出世戒。
 Worldly precepts, transcendental precepts.
云何出世戒？
 Why is the birth precept?
如聖道果之所得戒是出世戒，所餘世戒。
 Just like the precepts obtained by the noble path and fruition are transcendental precepts, the remaining precepts are the precepts of the remaining world.
以世戒成就，故有具足。
 It is achieved through worldly precepts, so it is sufficient.
以出世戒成就，故有解脫。
 By achieving supramundane precepts, there is liberation.
復次戒有二種：
 There are two types of repeated precepts:
有量、無量。
 Measurable and immeasurable.
不具足戒，是名有量。
 Not having enough precepts is called having a measure.
若具足戒，以佛所斷，是名無量。
 If one has sufficient precepts and is cut off by the Buddha, this is called immeasurable.
復次戒有二種：
 There are two types of repeated precepts:
有邊、無邊。
 Boundless, boundless.
云何有邊？
 Why is there any limit to the cloud?
若人為世利、為勝、為親友、為身、為命、為越所依而行受戒，彼戒利養為邊、稱譽為邊、身有為邊、命有為邊。
 If a person performs and accepts precepts for the benefit of the world, for victory, for relatives and friends, for one's body, for one's life, and for the sake of transcendence, then the precepts and benefits are the side, the praise is the side, the body is the side, and the life is the side.
云何無邊？
 Why are the clouds boundless?
此比丘為出利、為勝、為身、為命，如法受戒不起犯心，何況故犯，此謂無邊戒。
 This bhikkhu does it for profit, for victory, for his body, and for his life. He accepts the precepts according to the Dharma and does not have the intention to offend, let alone commit them intentionally. This is called the boundless precepts.
復次戒有二種：
 There are two types of repeated precepts:
有依、無依。
 There is dependence and there is no dependence.
云何有依？
 What's the point?
有相應戒依愛，戒盜相應戒依見，自譽毀他相應戒依慢，此有依戒。
 There is a corresponding precept to depend on love, a corresponding precept to abstain from stealing depends on view, a corresponding precept to destroy oneself and others depends on condescension, this is the corresponding precept to depend on.
若成就解脫資用，是無依戒。
 If it is necessary to achieve liberation, it is a precept without support.
若有依戒，非慧人所樂。
 If you follow the precepts, you will not be happy with it.
若無依戒，是慧人所樂。
 If you don’t follow the precepts, this is the joy of a wise person.
復次戒有二種：
 There are two types of repeated precepts:
梵行之初學微細戒。
 Learn the subtle precepts at the beginning of the Brahmacharya.
云何梵行之初？
 How about the beginning of the Brahmacharya?
正業、正語、正命所攝戒，此謂梵行之初。
 The precepts taken by right actions, right speech, and right livelihood are called the beginning of the holy life.
有餘學戒，此謂輕戒。
 If you have enough time to learn the precepts, this is called light precepts.
復次戒有二種：
 There are two types of repeated precepts:
有心相應、無心相應。
 Correspondence with intention and correspondence without intention.
云何有心？
 Why is Yun so interested?
謂初學梵行。
 It is said to be a beginner in Brahmacharya.
云何無心？
 Why is it so unintentional?
謂餘輕戒。
 It is called Yu Qingjie.
聲聞於梵行之初堅戒上戒，於此輕戒得犯得起。
 At the beginning of the holy life, the sravakas had to adhere to the precepts and precepts, but they could not afford to break the precepts lightly.
何以故？
 Why?
佛不說此障於解脫。
 The Buddha did not say that this obstacle is an obstacle to liberation.
復次有二種戒，謂無犯戒、清淨戒。
 Again, there are two kinds of precepts, namely, the precepts of non-violation and the precepts of purity.
云何無犯？
 Why is there no crime?
謂聲聞戒。
 It's called the sravaka precepts.
云何清淨戒？
 Why do you mean pure precepts?
佛及緣覺戒。
 Buddha and Pratyekabuddha precepts.
復次戒有二種，謂時分戒及盡形戒。
 There are two types of compound precepts, namely the time-based precepts and the complete-form precepts.
少時暫受不俱形命，謂時分戒。
 For a short period of time, receiving the fate of a person who is not in conformity with the shape is called the time-divided precepts.
從師始誓乃至捨壽，謂盡形戒。
 From the beginning of taking a vow as a teacher to the end of one's life, this is called the complete precept.
時分戒者，果報有時。
 For those who take precautions at the right time, the retribution will be due at the right time.
盡形戒者，果報無時。
 Those who complete the physical precepts will have timeless retribution.
何者為三？
 Which one is three?
謂止惡不犯、受不犯、斷不犯。
 It means to stop evil without committing it, to endure it without committing it, and to stop it without committing it.
云何止惡不犯？
 Isn't it just evil?
雖未受受至，非所行處，心不生犯，是謂止惡不犯。
 Even though you have not experienced it and it is not where you are going, your mind will not commit any offense. This means that you will stop doing evil and do not commit it.
云何受不犯？
 Why should Yun not offend?
從受受已，終不復犯，是謂受不犯。
 From the point of view of suffering, you will never do it again. This means that you will not offend again.
云何斷不犯？
 How could Yun never commit the crime?
聖人以聖道斷諸惡因，是謂斷不犯。
 The sage uses the holy way to cut off all evil causes, which means that he will never commit any offence.
復次戒有三種，謂觸戒、不觸戒、猗戒。
 There are three types of compound precepts, namely the contact precepts, the non-contact precepts, and the Yi precepts.
云何為觸？
 Why are clouds touching?
有為相初見愛為觸。
 The first time you see the conditioned phase, you will be touched by love.
是凡夫善戒，資用入道，是謂無觸戒。
 These ordinary people's good precepts can be used to enter the Tao, which is called the non-contact precepts.
云何猗戒？
 Yunhe Yijie?
謂阿羅漢戒。
 It is called the Arahant Ring.
復次有三種，謂依世戒、依身戒、依法戒。
 There are three types of precepts, namely, precepts based on the world, precepts based on the body, and precepts based on the law.
何者依世戒？
 Who follows the worldly precepts?
若人有恐怖，將護世意除諸惡法，是名依世。
 If a person has fear, he will protect the world and eliminate all evil laws. This is called relying on the world.
何者依身戒？
 Who should follow the precepts of the body?
若人有恐懼，將護於身命除諸惡法，是名依身。
 If a person is afraid, he will protect his body and life and eliminate all evil laws. This is called relying on the body.
何者依法戒？
 Who is prohibited from doing so according to the law?
若人驚畏，將護於正法除諸不善，是名依法。
 If people are frightened, they will protect the true Dharma and eliminate all bad things. This is called following the Dharma.
復次戒有三種，謂所願不等、所願等、無所願。
 There are three kinds of further precepts, namely, what you wish for is not equal, what you wish for is equal, and what you wish for is not equal.
云何所願不等？
 Why can't you wait for what you want?
惱他受戒，此謂所願不等。
 If you are annoyed that he will accept the precepts, this is called not getting what you want.
云何所願等？
 Why do you want to wait?
戒受戒為現有樂及未來解脫樂，是謂所願等。
 The precepts are the present happiness and the happiness of liberation in the future, which are called wishes and so on.
云何無所願？
 Why don't you want anything?
戒受戒不悔，為饒益他，此謂無所願。
 Accepting the precepts without regrets, just to benefit others, this is called having no wish.
復次戒有三種，謂清淨戒、不清淨戒、有疑戒。
 There are three types of complex precepts, namely pure precepts, impure precepts, and doubtful precepts.
云何清淨戒？
 Why do you mean pure precepts?
以二因緣戒成清淨：
 The precepts become pure through two causes and conditions:
一不犯、二犯已能悔，此謂清淨戒。
 If you don’t offend once and you can regret it if you offend twice, this is called the pure precepts.
以二因緣成不清淨：
 It becomes impure due to two causes and conditions:
一自故犯、二犯不悔，此謂不清淨。
 If you commit a crime on your own accord and do not regret the second crime, this is called impurity.
云何有疑戒？
 Why is there any doubt?
以三因故成就有疑：
 There are three reasons why the achievement is doubtful:
一以不分別處、二不分別犯、三不分別不正行，此謂有疑戒。
 The first is not to distinguish between places, the second is not to distinguish between offenses, and the third is not to distinguish between wrongdoings. This is called the precept of doubt.
若坐禪人戒不清淨，深生慚悔成清淨樂。
 If a person who is sitting in meditation does not practice pure discipline, he will be deeply ashamed and regretful and become pure happiness.
又有疑惑，令現知罪得成安樂。
 There are also doubts, so that knowing sin can lead to peace and happiness.
復次戒有三種，謂學，無學，非學非無學。
 There are three kinds of precepts: learning, no learning, non-learning and no learning.
云何為學？
 What is learning?
七學人戒。
 Seven precepts for learning.
云何無學？
 Why is there no learning?
阿羅漢戒。
 Arhat Ring.
云何非學非無學？
 Why is it neither learning nor learning?
凡夫人戒。
 Ordinary man's ring.
復次戒有三種，謂畏戒、憂戒、癡戒。
 There are three types of complex precepts, namely, the precepts of fear, the precepts of worry, and the precepts of delusion.
云何為畏？
 Why is Yun afraid?
有人畏罪不敢為惡，斯謂畏戒。
 Some people are afraid of sin and dare not do evil. This is called fear of precepts.
云何為憂？
 Why is Yun worried?
若人念離親友暫生愁苦，以愁苦故不起諸惡，斯謂憂戒。
 If a person thinks about being separated from his relatives and friends, he will be temporarily sad, and because he is sad, he will not be able to do any evil, this is called the warning of sadness.
云何癡戒？
 Why are you crazy about quitting?
有人受牛戒狗戒，斯謂癡戒。
 Some people take the bull and dog precepts, which are called the precepts of delusion.
癡戒若成則為牛狗，若復不成則墮地獄。
 If the precept of madness is fulfilled, one will become an ox or a dog; if it is not fulfilled, one will fall into hell.
復次戒有三種，謂下、中、上。
 There are three types of precepts, namely lower, middle and upper.
云何為下？
 Why are the clouds falling?
謂上煩惱、上上煩惱、大煩惱所觸，不知足所染，此謂下戒。
 It is called lower precepts when it comes to upper worries, upper worries, major worries, and dissatisfaction.
云何為中？
 Why is the cloud in the middle?
細煩惱所觸，知足所染，此謂中戒。
 Touched by small worries and stained by contentment, this is called the middle discipline.
云何為上？
 Why is the cloud up?
無所觸，知足所染，此謂上戒。
 Being untouched and contented is called the highest precepts.
下戒成滿令人具足，中戒成滿令天具足，上戒成滿令得解脫。
 When the lower precepts are fulfilled, people will be fulfilled; when the middle precepts are fulfilled, heaven will be fulfilled; when the upper precepts are fulfilled, people will be liberated.
復次戒有四種，謂退分、住分、勝分、達分。
 There are four types of further precepts, namely the retreat point, the dwelling point, the victory point, and the attainment point.
云何退分？
 Why give up points?
不除道障礙、離精進人，知而故犯、犯已覆藏，此謂退分。
 If you do not remove the obstacles on the path, and if you are separated from the spirit and advance, you will commit the offense without knowing it, and the offense will be covered up. This is called retreat.
云何住分？
 Where can I live?
於戒成就不起放逸，不生寂見，成就住分。
 In the attainment of precepts, one cannot let go, do not give rise to the view of tranquility, and achieve the goal of abiding.
於戒定成滿不起放逸，不生寂見，成就勝分。
 When the precepts are fully established, one cannot let go, do not have the view of tranquility, and achieve victory.
於戒定成滿不起放逸，以生寂見，成就達分。
 When the precepts are fulfilled, one cannot afford to let go. To achieve the goal of attaining the goal of tranquility.
復次戒有四種：
 There are four types of repeated precepts:
比丘戒、比丘尼戒、不具足戒、白衣戒。
 Bhikkhu or nun precepts, incomplete ordination, white-robed precepts.
云何比丘戒？
 Why do you want to take the bhikkhu precepts?
波羅提木叉威儀，是比丘戒。
 The majesty of the Boluotimusha is the bhikkhu ordination.
比丘尼戒波羅提木叉威儀，是比丘尼戒。
 The precepts of the Bhikshuni Precepts are the majesty of the Paratimusha.
沙彌、沙彌尼十戒，式叉摩尼戒，是謂不具足戒。
 The ten precepts of novices and novices, and the precepts of Shishamani, mean that they do not have sufficient precepts.
優婆塞、優婆姨五戒及八戒，是白衣戒。
 The five precepts and eight precepts of Upasaka and Upasaka are white-clothed precepts.
復次戒有四種，謂性戒、行戒、法志戒、初因戒。
 There are four types of secondary precepts, namely sexual precepts, conduct precepts, Dharma precepts, and primary cause precepts.
云何性戒？
 What kind of sexual precepts are there?
欝單越戒，此謂性戒。
 The more the precepts, the more precepts. This is called the precepts of nature.
云何行戒？
 Why should I practice discipline?
如姓族國土外道等法，是謂行戒。
 Such as surnames, clans, lands, heretics, etc., are called precepts.
云何法志戒？
 What is the Dharma and the precepts?
菩薩入胎戒，是謂法志戒。
 The bodhisattva's precepts upon entering the womb are called the precepts on the dharma will.
云何初因戒？
 Why did you first quit?
菩薩及摩訶迦葉戒，是謂初因戒。
 The Bodhisattva and Mahakasyapa precepts are called the first cause precepts.
復次戒有四種，戒戒、集戒、滅戒、滅道具足。
 There are four types of compound precepts: precepts, gathering precepts, annihilation precepts, and nunjie precepts.
云何戒？
 Yunhejie?
戒者有二種，善戒、不善戒，此謂戒。
 There are two types of precepts, good precepts and bad precepts. These are called precepts.
云何戒集？
 Yunhe Jieji?
善心集善戒。
 Good intentions gather good precepts.
不善心集不善戒。
 Unwholesome thoughts gather unwholesome precepts.
云何滅戒？
 Why do you want to destroy the precepts?
得善戒滅不善戒，得阿羅漢滅善戒。
 Obtaining good precepts eliminates unwholesome precepts, and attaining Arhat eliminates good precepts.
云何滅道具足戒？
 Why are there so many props?
謂四正勤，此謂滅道具足戒。
 It is called the Four Right Diligences, and this is called the Foot Precepts of the Obedient Tools.
如是分別曉了四法，是謂精進非真持戒，是名正勤。
 In this way, the four methods are clearly understood, which means that diligence is not true upholding of the precepts, which is called correct diligence.
復次戒有四種：
 There are four types of repeated precepts:
波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。
 The Precepts of Prestige and Precepts of Paratimusha, Precepts of Purity of Life, Precepts of Root Prestige and Precepts of Conditional Practice.
云何波羅提木叉威儀戒？
 What is the prestige ring of Boluotimusha?
於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒。
 Here, the bhikkhu Paratimuksha is covered with majesty and conducts himself in a perfect manner. He is afraid of small sins and is receiving the precepts of learning and learning.
此者，於此師法。
 This person learns from this method.
比丘者，有凡夫善。
 Bhikkhus, there are ordinary people who are good.
復次有學無學不動法波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法，名波羅提木叉義。
 Again, there are those who have not learned yet do not practice the Dharma Paratimuksha. This is the origin of precepts, the beginning, the conduct, the protection, the dignity, the liberation, the unfetteredness, and the various aspects of the Dharma. It is the right way to receive good Dharma. , named Boluotimu Chayi.
不越身口業，是威儀所覆者。
 If one does not go beyond body, speech, and deeds, he will be overshadowed by his majesty.
以此波羅提木叉威儀成就住者，護四威儀。
 With the majesty of this Paratimu Cha, the dweller can be fulfilled and the four majesties can be protected.
眾行具足者，復有行、有非行。
 Those who have sufficient conduct will have some good conduct and some bad conduct.
云何非行？
 What's wrong with that?
若有比丘，於彼一人，或施杖竹，或施花葉果實，或施楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣驅馳遠招會賓。
 If there is a bhikkhu, he may offer bamboo sticks, flowers, leaves and fruits, poplar branches to bathe, talk about good and evil, make fun of him, flatter himself, or drive far away to attract guests.
如此諸行佛之所制，謂邪命自活，此為非行。
 Such practices are controlled by the Buddha, which means that the wrong destiny comes alive on its own, and this is not a practice.
復次二種非行：
 There are two kinds of wrong actions again:
身、口非行。
 Body and speech are not good.
云何身非行？
 What's wrong with Yun?
若有比丘，以陵慢心往至僧中，排觸大德叨佷自前，或猗或行先坐上位推大於下，或坐猗排調、或拍肩笑語，上座徒跣、自著革屣，耆德下路、己行高陌，以眾異緣故相輕惱，或以勝待少、推劣與長，或於浴室燒諸薪木，關閉門戶皆無諮問，或詣水邊輒自先入，嬌身擊搏現諸鄙相，若入他舍超越前後、行坐無次，或在屏處戲弄女人及諸僮女、摩觸其首。
 If there is a bhikkhu who goes to the Sangha with a humble mind, and the great virtuous monk stands in front of him, he or she may sit on the upper position first and push the lower one, or he may sit down and play tunes, or he may clap his shoulders and laugh, while the superior is undressed and wearing his leather trousers. The virtuous people go down the road and walk on high roads. They are annoyed by each other for various reasons. Some treat the younger ones as superiors and push the inferior ones over the older ones. Some people burn firewood in the bathroom and close the door without asking. Some people often go to the water's edge to talk to themselves. If he enters first, his delicate body fights with all kinds of despicable features, if he enters another house and transcends the front and back, he walks and sits without any hesitation, or he teases women and virgins on the screen, and rubs their heads.
如是等過，謂身非行。
 If you wait too long, it means you are not doing well.
云何口非行？
 What's wrong with what you say?
若有比丘，心無敬畏不諮宿望輒自說法、或說波羅提木叉，或拍肩而語，或入他家顧問女人：
 If there is a bhikkhu who has no reverence and no regard for the past, he often preaches to himself, or speaks paratimsha, or pats his shoulder and talks to women, or goes into his house to consult women:
何所姓字？
 What's your surname?
有可食物不？
 Is there any food?
有者現我我欲得食。
 Someone shows me that I want to eat.
如是等語，為口非行。
 Such words are just words but not actions.
一切犯戒此謂非行。
 Any violation of the precepts is called wrongdoing.
云何為行？
 What is the meaning of cloud?
反於非行。
 The opposite is true.
復次比丘有恭敬慚愧，成就威儀無所乏少，攝護諸根能節飲食，初夜後夜未甞睡眠，成就智慧少欲知足，不狎世務起勇猛心，於同學所深生敬重，此謂為行。
 Again, a bhikkhu is respectful and ashamed, has accomplished everything in majesty, protected all faculties and can eat sparingly, has not slept at all for the first and last night, has achieved wisdom with little desire to be content, has not been involved in worldly affairs, has a courageous heart, and is deeply respected by his classmates. This is It's called doing.
行處者，謂有行處、有非行處。
 The place of action means that there is a place for action and a place for non-action.
云何非行處？
 What's wrong with this?
若有比丘，入於婬舍、寡婦舍、處女舍、不男舍、比丘尼舍及諸酒肆，親近國王、大臣、外道沙門、非法伴侶，如是等輩無信樂心，常於四眾不生饒益、甚可厭患，此謂非行處。
 If a bhikkhu enters the house of a prostitute, a house of a widow, a house of a virgin, a house of a naughty man, a house of a bhikshuni, or a wine shop, and gets close to kings, ministers, heretic ascetics, or illegal companions, such people will have no faith and joy, and will always live in the four living beings. It is beneficial, but it is disgusting to suffer. This is called the wrong place to practice.
如佛所說：
 As Buddha said:
比丘行非梵行處。
 A monk's journey is not a holy place.
云何行非梵行處？
 How can one go somewhere other than the holy life?
謂販賣女色。
 It's called selling women's sex.
行處可知。
 You can tell wherever you go.
復次三種行處：
 Repeat three kinds of activities:
依行處、守護行處、繫縛行處。
 The place to rely on, the place to protect, the place to bind.
云何依行處？
 Where can I go?
謂十處功德成就善友，依此功德，未聞得聞，若已聞聞已令其增廣，斷除疑悔正見清白，能隨法學深信勇猛，以戒聞施慧念念增長，此謂依行處。
 It is said that the merits of the ten places make you a good friend. Based on these merits, if you have not heard of them, if you have heard them, they will increase. If you have heard them, they will have their doubts and regrets, and your right views will be clear. According to the place of action.
云何守護行處？
 How can I protect my place?
若有比丘，須入他舍及行村里，看地而前不踰尋仞，威容整肅人所瞻敬，不看象馬車乘及男女遊會，不看宮第巷陌仰觀四望，此謂守護行處。
 If there is a bhikkhu, he should enter his monastery and travel to the village. He should look at the ground without going further than Xunren. His appearance should be dignified and respected by others. He should not look at elephants and carriages or men and women gatherings. He should not look at palaces, lanes and streets, and look up and around. This is It is said to protect the place of conduct.
云何繫縛行處？
 How can it be bound to the place of travel?
如佛所說：
 As Buddha said:
若有比丘觀其家境界，此謂繫縛行處。
 If a bhikkhu observes the state of his home, this is called the place of binding.
是名為行。
 It is called line.
以此行處成就故，曰具足行處。
 Because this place of conduct is achieved, it is said to have sufficient conduct.
畏於細罪者，我於所學畢故敢造，謂畏細罪。
 Those who are afraid of small crimes, I dare to make them after completing what I have learned, that is, I am afraid of small crimes.
復次有說：
 Again it was said:
若起不善心，是謂微過。
 If you have unwholesome thoughts, it is called a minor fault.
於此微過心生避遠，見過患畏見出離，此謂於微過見畏。
 The slightest fault causes the mind to stay away, the slightest fault leads to fear and escape, this is called the slightest fault and fear.
正受學可學者，可學何名？
 What is the name of a scholar who is being taught?
謂七聚威儀正受一切隨逐，此謂正受學可學。
 It is said that the seven gatherings of majesty are being followed by everything. This is what can be learned and learned.
此謂波羅提木叉威儀戒。
 This is called the Boluotimusha Prestige Ring.
問：
 question:
云何名清淨戒？
 What is the name of pure precepts?
答：
 answer:
謂不犯邪命。
 It means not committing evil destiny.
云何邪命？
 What an evil destiny?
懈怠諂曲示相、以瞋罵示相，以施望施。
 Show your presence with laziness and flattery, show your presence with anger and curses, and show your presence with charity in the hope of charity.
云何懈怠？
 Why are you slacking off?
懈怠有三處：
 There are three reasons for slacking off:
思計欲得、惡他四事，假肅威儀普自稱說。
 The four things of thinking, wanting to gain, and hating others, and pretending to be solemn and dignified.
若比丘心懷惡欲貪樂財利，讓勝衣食趣求麁弊，如不欲得、有若愍他，如此四事，此謂緣計懈怠。
 If a bhikkhu has evil desires in his mind and is greedy for wealth and gain, and he seeks to obtain wealth and gain by giving himself to food and clothing, he does not desire it, or he is jealous of others, these four things are called laziness in destiny.
若有比丘，惡欲貪利，詐現威儀我入禪定，要引供施讀誦經典，此謂威儀懈怠。
 If there is a bhikkhu who is greedy for profit and pretends to show his majesty to me when he enters meditation, and wants to induce alms to read and recite sutras, this is called slackness in his majesty.
若有比丘，貪欲諂誑，向人有言：
 If there is a monk who is greedy, flattering and deceitful, and says to others:
我得聖法栖止閑寂，有若禪習所說深微。
 I found the holy Dharma to dwell in tranquility, as profound as what is said in Zen practice.
示過人相，貪利向己廣自宣揚，是謂懈怠。
 Showing off one's appearance to others and being greedy for profit and spreading it to oneself is called laziness.
諂曲者，如其心念，虛相推舉善言稱讚，販弄好惡為調要利，排諧相悅引利自向，此謂諂曲。
 Those who are flattering are just like their thoughts. They promote good words and praise in vain, use likes and dislikes to harmonize the key points, exclude harmonies, please each other, and lead to self-directed benefits. This is called flattery.
云何示相？
 Why does Yun show his appearance?
依有利者而為說法，要利為己心不能普，此謂示相。
 The Dharma is based on what is beneficial, and the mind cannot be universal if it is to benefit oneself. This is called manifestation.
瞋罵示相者，或罵他令畏、或空相毀薄、或加打觸怖人要利，此謂嗔罵示相。
 When someone shows signs of anger and curses, he or she may scold him to make him fearful, or he may destroy the person in vain, or he may beat the person who scares him in order to gain advantage. This is called the sign of anger and curses.
云何以施望施者？
 Why should I give to those who hope to give to others?
好為輕施輒要厚答，此謂以施望施。
 He who loves to give lightly will always respond generously. This is called giving in anticipation of giving.
以是諸惡，謂為邪命。
 Therefore, all evils are called evil destiny.
復有邪命，或施杖竹、或施花葉果實、或施楊枝澡浴，或占相夢悟、觀察星宿、善解禽獸音聲等業，推步吉凶、惡言離散，燒花事火，商旅販賣，將領軍眾蓄銳兵刃。
 If there is an evil destiny again, one may give bamboo sticks, flowers, leaves and fruits, poplar branches for bathing, fortune-telling and dream enlightenment, observing stars, interpreting the sounds of animals, etc., promoting good or bad luck, dispersing bad words, or burning flowers. Fire is sold by merchants and travelers, and the generals prepare sharp weapons.
如是種種，此謂邪命。
 All kinds of things like this are called evil destiny.
若不犯者，名清淨戒。
 If it is not violated, it is called a pure precept.
問：
 question:
云何守護根威儀戒？
 How can you protect your roots and prestige?
答：
 answer:
於見聞覺知色聲香味觸法煩惱相著，及受持不犯，此謂守護根威儀戒。
 To see, hear, perceive, color, sound, fragrance, touch, dharma, and have troubles and appearances, and to accept and uphold it without violating it, this is called the precepts of guarding the roots, majesty, and etiquette.
此守護根戒，以九行成滿：
 This protective root precept is completed with nine lines:
以惡為相斷諸根故、彼對治不作意故、如救頭然終不暫捨故、如見難陀以威儀故、伏惡心故、於定相心自在故、不守護根人遠離故、於守護根人和合故。
 Because he uses evil as the sign to cut off all the roots, he does not make any intention to treat it, he saves his head but does not give it up temporarily, he sees Nanda’s majesty, he subdues his evil thoughts, he is at ease with his mind in concentration, he does not protect his roots and keeps people away. Therefore, it is to protect the roots and harmony.
問：
 question:
云何修行四事戒？
 Why practice the four precepts?
答：
 answer:
以此八行已觀修行乞食。
 Practicing meditation on these eight elements, begging for food.
一者不為兇險行、不為自高行；
 One does not do dangerous things or act for self-exaltation;
二者不為裝束、不為莊嚴；
 The two are not for decoration or solemnity;
三者為此身住、為自調護；
 The three are for this body to live in and to regulate and protect oneself;
四者為除飢渴；
 The fourth is to eliminate hunger and thirst;
五者為攝受梵行；
 The fifth is to absorb the holy life;
六常自思惟，飲食為除先病、不起新疾；
 The six constant principles of self-reflection are that diet can eliminate pre-existing diseases and prevent new diseases;
七當以少自安；
 Seven, be safe with less;
八無過貪住。
 Eight, there is no fault of greed.
問：
 question:
云何不兇險行、不自高行？
 Why don't you act dangerously and act arrogantly?
答：
 answer:
我以貪食勇健、兇險戲暴爭競馳走，是兇險行。
 I am gluttonous, brave and strong, and act dangerously, play violently and compete with each other, which is a dangerous behavior.
高慢自舉不知厭足，如嗔者打撲。
 A proud and arrogant person who never tires of being satisfied is like an angry person who pounces.
不裝束莊嚴者，為身分充滿面貌肥悅，令人愛樂情無厭足，是有欲人。
 Those who do not dress solemnly, but who are full of appearance and appearance because of their status, make people love and have endless love and affection. They are lustful people.
為此身住、為自調護者，貪身安住如轂須膏。
 For those who abide by this body and care for themselves, they are as greedy as the whisker ointment.
除飢渴者，常資少食，如是修行猶瘡塗藥。
 To eliminate hunger and thirst, always eat less. Practicing in this way is like applying medicine to a sore.
攝受梵行者，依少食力樂得聖道，如是修行猶食子想。
 Those who accept the holy path will enjoy the holy path with little food. Practicing in this way is like eating a child.
為除先病不起新疾者，不少不多，如是修習如服湯藥。
 In order to eliminate pre-existing illnesses and prevent new ones, practicing this way is like taking decoction.
以少自安者，以少功德自安己身，常應習行如看病人。
 He who feels at ease with less merit and good deeds should always practice it like looking after patients.
無過者，以少自安，如是修行不令身無，是智慧所歎，是故無過安住。
 Those who have no faults can live in peace with less. Practicing in this way will not make the body empty, as wisdom laments, so you can live without faults.
若食調適未甞懈怠，初中後夜亦不眠睡，成就安隱。
 If you don't slack off in adjusting your diet, you will stay up all night after junior high school and achieve peace and tranquility.
如是以此八行，已觀修行乞食，當如是修。
 If you have contemplated and practiced begging for food with these eight actions, you should practice them in this way.
復次此八行略為四觀，謂可斷觀、事觀、以少自安觀、以少功德觀。
 Again, these eight lines are briefly divided into four types of contemplation, namely, the contemplation of judgment, the contemplation of things, the contemplation of self-comfort with less, and the contemplation of less merit.
問：
 question:
云何可斷觀？
 How can we stop looking at clouds?
答：
 answer:
不為兇險行、不為自高、不為先身、不為嚴首，此謂可斷觀。
 Not to act dangerously, not to be arrogant, not to be a pioneer, not to be a strict leader, this is called a judgmental view.
為此身住、為正調護、為除飢渴、為攝受梵行，此謂事觀。
 For this purpose, to dwell in the body, to maintain the right care, to eliminate hunger and thirst, and to absorb the holy life, this is called the view of things.
我當除先病不起新疾者，此謂以少自安觀。
 I should exclude those who are sick first and cannot afford new illnesses. This is called keeping calm with less.
我當以少自安無過成安樂住，此謂少功德觀。
 I should live in peace and happiness with few mistakes and no faults. This is called the view of few merits.
此四觀。
 These four views.
此四觀已略成三，謂斷二邊得中具足。
 These four views have been roughly divided into three, which means that by cutting off the two sides, the middle is sufficient.
以斷觀斷欲樂著，謂除飢渴斷於本疾不起新疾，又以此觀斷著身疲，餘中具足觀應當修行。
 Using the insight to cut off desire and happiness means that hunger and thirst are eliminated from the original illness and no new illness will occur. Also, the mind is used to cut off physical fatigue. The rest of the mind should be practiced with sufficient insight.
又觀衣服，為除風寒暑蚊虻蟻觸，為生慚恥遮覆醜露，於具足觀如是修行。
 Also observe the clothes, to remove the contact of mosquitoes, flies and ants from the wind, cold and heat, and to cover the ugly dew in order to avoid shame. If you have sufficient ability to observe and practice like this.
又觀服藥乃至疾病。
 Also look at taking medicine and even getting sick.
若如此說，當何時觀？
 If so, when should we observe it?
於乞食服藥一飡時觀。
 Watch while begging for food and taking medicine.
又於衣服臥具及初得時觀。
 Also look at the clothes, bedding, and when you first get it.
又於日日時時中觀我命由他，是故當觀。
 Also, day by day, at every hour, I observe that my fate is determined by him, so I should observe it.
如是一切，皆成觀行。
 Everything in this way has become a practice of contemplation.
先師所說四種受用，謂盜受用、負債受用、家財受用、主受用。
 The four kinds of use mentioned by the late master are the use of theft, the use of debts, the use of family property, and the use of the owner.
云何盜受用？
 How can it be stolen and used?
謂犯戒人受用。
 It means that those who violate the precepts will be punished.
云何負債受用？
 How can the debt be used?
謂無慚無愧邪命人受用。
 It means that there is no shame and evil orders are used by people.
云何家財受用？
 How can the family's wealth be used?
謂精進人受用。
 It means that diligent people can benefit from it.
云何為主受用？
 Why is it used by the Lord?
謂聖人受用。
 It is said that saints benefit from it.
復有二種受用，謂穢污受用、清白受用。
 There are two kinds of use, namely, dirty use and innocent use.
云何污穢？
 Why is it so filthy?
有慚愧人而不能觀，是名污穢。
 Being ashamed of others and unable to observe them is called filth.
云何清白？
 Yun He is innocent?
有慚愧人觀知自節，有厭惡想，此謂清白。
 When someone feels ashamed, he observes and knows his own restraint, and when he has disgusting thoughts, this is called innocence.
以清白故，常當修習。
 To be pure, you should always practice.
四事可知。
 Four things can be known.
此謂修行四事戒。
 This is called practicing the four precepts.
於是律儀戒者，以深信應令滿。
 Therefore, those who follow the rules and precepts should fulfill the orders with deep faith.
命清淨戒者，以深精進應令滿。
 Those whose lives are pure and precepts should be fulfilled with deep diligence.
根威儀戒者，以深信應令滿。
 Those who have the foundation of majesty, etiquette, and precepts will be fulfilled with deep faith.
修行四事者，以深慧應令滿。
 Those who practice the four things will be fulfilled with profound wisdom.
於此命清淨戒，是隨從律儀。
 Purity of precepts in this life means following the rules and regulations.
何以故？
 Why?
不為壽命而斷。
 Not broken by life span.
諸事安者，所作得身口業威儀。
 If everything goes well, your body, speech, and deeds will be dignified and dignified.
此二種戒，是隨從根威儀。
 These two kinds of precepts are to follow the root and authority.
何以故？
 Why?
謂於善以守護心。
 It is said to be kind to protect the heart.
善守護身口業，修行四事，是根威儀。
 Good guarding of body, speech, and karma, and practicing the four things are the foundation of majesty.
何以故？
 Why?
已知集相依處，違厭正念正定如此。
 It is known that gathering and interdependence is the place where disobedience and mindfulness are concentrated.
世尊所說：
 The World Honored One said:
若有比丘，能知揣食及知五欲，具足於此律儀及命清淨，是戒陰所攝，根律儀戒是定陰所攝，修行四事戒是慧陰所攝。
 If there is a bhikkhu who can know how to eat and understand the five desires, and has these disciplines and purity of life, this is taken by the Yin of moral discipline, the precepts of root discipline and precepts are taken by the Yin of concentration, and the precepts of practicing the four things are taken by the Yin of Wisdom.
何者令受戒清淨？
 What makes taking the precepts pure?
若比丘初受禪法，於七聚中觀於自身，若具犯波羅夷，斷比丘法，住不具足戒。
 If a bhikkhu has just received the Zen method and contemplates himself during the seven assemblies, if he commits a violation of Parasika, he will break the bhikkhu's Dharma and live without full precepts.
若住具足戒，當得勝法。
 If you have sufficient precepts, you will obtain the victorious method.
是先師所說。
 This is what the master said.
若見犯僧伽婆尸沙，以眾事懺悔。
 If you see someone who has offended the Sangha Poshasha, repent for all your deeds.
若見犯餘罪，於其所犯向一人懺。
 If you see that you have committed any remaining sins, confess to the person you have committed.
若見犯邪命，於其所犯作相應懺，如此悔已我不更作。
 If I see that I have committed an evil destiny, I will repent accordingly. I will not do more since I have repented like this.
見如是受持犯根威儀及修行四事，我不更作。
 Seeing that such acceptance, upholding, violation of one's authority, dignity, and practice of the four things, I will not change.
若受持者，當得未來勝上威儀。
 If you uphold it, you will receive the supreme majesty in the future.
彼人如是從清淨戒，所有身口業可作現作。
 If a person follows the pure precepts in this way, all his physical and verbal actions can be performed.
當觀彼彼作善除惡，當觀朝夕住清淨戒。
 You should observe the good deeds and evil done by others, and observe the pure precepts day and night.
若如是者令戒清淨。
 If so, the precepts will be pure.
何戒清淨相者？
 Why should we avoid those with pure appearance?
成相應，及諸煩惱不起退悔，得定成滿，謂清淨相戒。
 When the corresponding relationship is achieved, all troubles will not be repented, and the concentration will be fulfilled, which is called the pure phase of precepts.
幾行住者？
 How many residents are there?
以二戒住：
 Live with two precepts:
一稱量犯戒過患、二稱量戒功德。
 One is to weigh the faults of violating the precepts, and the other is to weigh the merits of the precepts.
何等稱量過患？
 What an overestimation?
若人犯戒成非功德，成諸惡處畏於四眾，疑難智人有戒棄避，不可教禪，天人鄙穢、眾所憎薄，思所犯戒，見人讚歎持戒功德心悔不信，於四眾中每生忿諍，於其親友多起嫌怨，背有戒人成惡朋黨，不復堪得殊勝定法，雖假嚴飾而故醜陋。
 If a person violates the precepts and has no merits and causes all evil deeds, he will be feared by the four people. If there are doubts about the precepts, wise people will avoid them and should not teach Zen. Gods and humans are despicable and people will despise him. If he thinks about the precepts he has violated and sees others praising the merits of upholding the precepts, he will feel regretful. If you don't believe it, you will always be resentful among the four people, resentful of your relatives and friends, and become evil associates if you don't follow the precepts.
猶如屎尿人所憎惡，如模範等尠有所堪，如瘀泥等於現未來無所饒益，常生憂悴。
 Like excrement and urine, which is hated by people, like role models who are in a state of disgrace, like stagnant mud, it means that they will not be able to benefit from the present and the future, and they will always be worried and haggard.
若已作罪追生慚悔心不安隱，如盜在獄心不樂聖，如旃陀羅無欲王位。
 If you have committed a crime and are repentant, your heart is restless, like a thief in prison, your heart is unhappy with the saints, and like a Chandala, you have no desire for the throne.
其有聞慧樂說功德，人不貴敬，猶如糞火。
 I have heard Hui Le talk about merits and virtues, but people who don’t respect them are like excrement fire.
生不如處、死時惛忘，神行惡道。
 Life is not as good as it is, and death is forgotten, and the gods are doing evil things.
如此等過是可稱量，若變此惡成戒功德亦可稱量。
 Such deeds can be weighed, and the merits can also be weighed if the evil deeds are transformed into moral principles.
如是稱量。
 So weigh.
其犯戒者，心意粗屈、情悉退散。
 Those who violate the precepts will have rough minds and scattered emotions.
其有戒者，唯深精進，倍生信敬，成精進人、成信敬人，一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶，此諸護中我所修戒最應敬護。
 Those who have the precepts can only practice deeply and diligently, multiply their faith and respect, become a diligent person, a faithful and respectful person, and guard the precepts wholeheartedly like an ant guarding its eggs, like a yak guarding its tail, like a son guarding, like protecting one eye, like a wizard guarding the body, like a poor man. A person protects a treasure, just like a sailor protects a ship. Among all these protectors, the precepts I practice should be respected the most.
如是受持心被擁衛，安住禪定戒得守護。
 In this way, the mind is supported and maintained, and the precepts of meditation are protected.
解脫道論卷第一
 Volume 1 of the Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original materials] The CD scriptures from the Gaoli collection provided by the great master Xiao Zhenguo, provided by the great master Wei Xi'an, provided by a great master in North America, and the new punctuation provided by the great master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第二
 Treatise on the Path of Liberation Volume 2
阿羅漢優波底沙梁言大光造
 Arhat Upadisha Liangyan Daguangzhu
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala

3 - CHAPTER 3 Asceticism 1

頭陀品第三
 Toutuo Grade 3
問：
 question:
爾時淨戒坐禪人，心欲成就勝善功德，又為欲得頭陀功德，當如是成就。
 At that time, a person who is sitting in pure precepts and meditates, and his heart desires to achieve superior merits and virtues, and he also desires to obtain the merits of a dhutanga, he should achieve this.
何故受此頭陀功德？
 Why do you receive this meritorious virtue?
答：
 answer:
為坐禪人性不一種，為於少欲、為於知足、為於無疑、為於滅愛、為欲增長勇猛精進、為自少營不受外施、為於安住、為斷所著守護戒善，是諸定眾具、是初聖種、是勝功德觀。
 There are different kinds of human nature for zazen, for the desire to have less, for contentment, for no doubt, for the annihilation of love, for the desire to grow bravely and diligently, for the sake of being young and sheltered from outsiders, for settling down, and for breaking the protective precepts and good deeds. , these are all the objects of concentration, this is the first holy seed, this is the view of superior merit and virtue.
何者為頭陀？
 Who is Toutuo?
有十三法。
 There are thirteen methods.
二法衣相應，謂糞掃衣及三衣。
 The two dharma robes correspond to each other, namely the dung sweeping robe and the third robe.
五法乞食相應，謂乞食、次第乞食、一坐食、節量食、時後不食。
 The five methods of begging correspond to each other, namely begging for food, begging for food in sequence, eating in one sitting, eating in moderation, and not eating at all times.
五法坐臥相應：
 The five methods of sitting and lying correspond to:
一無事處坐、二樹下坐、三露地坐、四塚間坐、五遇得處坐。
 One is to sit somewhere with nothing to do, the other is to sit under a tree, the third is to sit in the open air, the fourth is to sit among graves, and the fifth is to sit in a place where one can meet.
一勇猛相應有一種，謂常坐不臥。
 There is a kind of courage that corresponds to it, that is, always sitting and never lying down.
云何糞掃衣？
 Why do you use dung to sweep clothes?
答：
 answer:
性能受持是謂為性，餘亦如是。
 The ability to hold one's nature is called nature, and the same is true for others.
云何受糞掃衣？
 Why should I be swept away by dung?
斷居士施。
 Cut off laymen's charity.
云何受三衣？
 Why should Yun receive three robes?
謂斷長衣。
 It's called breaking a long coat.
云何乞食？
 Why beg for food?
謂斷他請。
 It is said that he is invited to stop.
云何次第乞食？
 How often do you beg for food?
謂斷超越乞。
 It is said that breaking is beyond begging.
云何一坐食？
 Why sit down and eat?
謂不再坐。
 It means not sitting anymore.
云何節量食？
 Why should we eat in moderation?
斷於貪恣。
 Stop being greedy and wanton.
云何時後不食？
 When will the cloud stop eating?
謂斷於後望。
 It means to stop looking behind.
云何無事處坐？
 Why sit around with nothing to do?
斷聚落住。
 Live in isolated settlements.
云何樹下坐？
 Why sit under the tree?
斷屋舍住。
 Live in a broken house.
云何露地坐？
 Why sit in the open?
斷眾覆處。
 Cut off the crowd.
云何塚間坐？
 Where can I sit in the tomb?
斷餘勝處。
 Cut off the remaining advantages.
云何遇得坐？
 How can Yun meet to sit down?
斷貪樂處。
 Cut off the place of greed and pleasure.
云何常坐不臥？
 Why do you often sit and not lie down?
謂離寢寐。
 It means leaving sleep.
何故受糞掃衣？
 Why should I be swept away by excrement?
見居士衣有求乞等過，復見受持納衣功德，我見如是斷居士施故受納衣。
 I see the layman's faults such as begging and begging, and then I see the merits of receiving and upholding the robe. I see that such a layman has cut off his charity, so he accepts the robe.
云何受納衣功德？
 How can I accept the merit of accepting clothes?
以似居士衣受持無闕，得不由他、失亦不憂，心無貪染、盜賊不取，足用常用少所經營，善人所習是行無疑，勝善相應現法樂住，令人欣慕使得正受，是納衣功德佛所稱歎。
 Just like a layman's robes, he has no faults in receiving and holding them. He does not have to worry about gains and losses. He has no greed in his heart and does not take away from thieves. He is sufficient for daily use and manages it with a little. There is no doubt that good people are accustomed to doing this. Excellent virtues are corresponding to the manifestation of Dharma and he abides happily. People's admiration leads to positive reception, which is praised by the Buddha who accepts the merits of the clothes.
問：
 question:
納衣有幾？
 How many clothes are there?
何人受持？
 Who is supported?
何因而失？
 Why was it lost?
答：
 answer:
納衣有二種，一無主守護、二世人所棄。
 There are two types of Nayi, one is without an owner to protect it, and the other is abandoned by others.
或於塚間、或於糞掃、或於市肆、或於道路，拾剪浣染掩緝裁縫，成就受持，此謂無主。
 Either in the graveyard, or in the dung sweep, or in the market place, or on the road, picking up, cutting, dyeing and covering up the tailor, achieving acceptance and upholding, this is called having no owner.
或剪鑿之餘，牛鼠所嚙、或火所燒、或人所擲，施覆尸衣及外道服，此謂世人所棄。
 Some were cut and chiselled, gnawed by cattle and rats, burned in fire, or thrown by people. They were covered with corpse robes and monastic robes. This is said to be abandoned by the world.
云何受糞掃衣？
 Why should I be swept away by dung?
若比丘斷居士施，是謂受糞掃衣。
 If a bhikkhu refuses to give to a layman, it is said that he receives dung and sweeps his clothes.
云何失？
 Why is it lost?
若比丘受居士施，此謂失納衣。
 If a bhikkhu receives alms from a layman, this is said to be a loss of alms.
云何受三衣？
 Why should Yun receive three robes?
為有長衣應須淨施守護受著，知是等過、見三衣功德，我從今日棄捨長衣，故受三衣。
 Because I have long robes, I should give them cleanly and protect them. I know this is wrong and see the merits of the three robes. From now on, I give up my long robes, so I accept the three robes.
云何受三衣功德？
 Why do you receive the merits of three robes?
善人所行離畜遊長，少於營造約身知足，如鳥飛空無所顧戀，善人所習是法無疑。
 What a good person does is to wander away from animals for a long time, to create a sense of contentment with the body, just like a bird flying in the sky without any care. This is the method that a good person has practiced without a doubt.
問：
 question:
云何名三衣？
 What is the name of Sanyi?
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
答：
 answer:
謂僧伽梨、欝多羅僧、安陀會，此謂三衣。
 They are called Sanghali, Nedara Sangha, and Anduohui. These are called the three robes.
云何受三衣？
 Why should Yun receive three robes?
若比丘不畜盈長，是受三衣。
 If a bhikkhu does not grow up, he will receive the three robes.
若受四衣，是名為失。
 If you receive the four garments, it is called loss.
云何受乞食？
 Why should I beg for food?
若受他請則妨自業，不為悅人，不與非法比丘接膝共坐。
 If you accept his invitation, you will hinder your own career, you will not please others, and you will not sit knee-to-knee with the illegal bhikkhu.
知是過患，復見乞食功德，我從今日斷受他請，受乞食法。
 Knowing this is a fault, and seeing the merits of begging again, I will no longer accept his invitations from now on, and accept the begging method.
云何乞食功德？
 Why is there any merit in begging?
依心所願進止自由，不希供饍，消除懈怠、斷滅憍慢、不貪滋味、饒益眾生，常於四方心無限礙，善人所行是業無疑。
 To move forward and stop freely according to the heart's wishes, not to wish for food, to eliminate laziness, to eradicate arrogance, not to be greedy for taste, to benefit all living beings, to always be in the four directions without hindrance, and to be a good person without doubt.
問：
 question:
請有幾種？
 How many are there please?
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
答：
 answer:
請有三種，一似食請、二就請、三過請。
 There are three types of invitations: one is a meal invitation, the other is a formal invitation, and the third invitation is an overdue invitation.
除此三種請，受乞食。
 In addition to these three kinds of invitations, begging for food is acceptable.
若受三請，是失乞食。
 If you accept three invitations, you are begging for food.
云何受次第乞食？
 Why should I beg for food?
若於次第處得多美味則不重往，若其重往則受常食，若有疑處亦應遠離。
 If there is a lot of delicious food at the next stage, don't go there again. If it happens again, eat it regularly. If there is any doubt, you should stay away.
知是過患，復見次第功德，我從今日捨非次乞，受次第乞。
 Knowing this is a fault, and seeing the merits and virtues of the order, from now on, I will give up the begging of the order, and accept the beggar of the order.
云何次第乞功德？
 Why do you want to beg for merit?
以平等心饒益一切，除憎嫉惡、斷遊狎過、不喜喚召、不樂多語、遠人宅舍、離於疾行，如月希現人所瞻仰，善人所行是業無疑。
 To benefit everything with an equanimity, to eliminate hatred and jealousy, to stop wandering and to make mistakes, not to be fond of calls, not to talk much, not to live in faraway places, not to travel quickly, to appear like the moon when people look up at it, this is the deeds of a good person without a doubt .
問：
 question:
云何名次第乞？
 Why is he ranked third?
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
答：
 answer:
若比丘始行乞食入於聚落，從最後家以為初次，此謂次第行乞。
 If a bhikkhu starts begging for food and enters the community, he starts from the last home, which is called begging in stages.
云何為失？
 Why is it lost?
謂超越隣比，是名為失。
 To say that one is superior to one's neighbors is called losing.
云何受一坐食？
 Why do you want to sit down and eat?
謂於二坐處，數坐、數受食、數洗鉢。
 It is said that there are two sitting places, counting sitting, receiving food, and washing bowls.
與此相違名一坐食，善人所行是業無疑。
 Contrary to this, eating while sitting is undoubtedly the deeds of a good person.
知如是過，見一坐食功德，是故應受。
 Knowing that you have done this and seen the merits of sitting down to eat, you should receive it.
我從今日捨二坐食，一坐食。
 From today onwards, I will give up eating in two sittings and eat in one sitting.
云何一坐食功德？
 Why is there any merit in sitting down and eating?
不多不少、不貪不淨施，無諸病惱、起居無妨、自事安樂，善人所行是業無疑。
 No more or no less, no greed or pure giving, no illness or trouble, no hindrance in daily life, self-care and happiness, this is undoubtedly the deeds of a good person.
問：
 question:
云何受一坐食？
 Why do you want to sit down and eat?
云何為邊？
 Why are clouds the edge?
云何為失？
 Why is it lost?
答：
 answer:
邊有三種，謂坐邊、水邊、食邊。
 There are three types of edges: sitting edge, water edge, and eating edge.
云何坐邊？
 Why are you sitting next to me?
食已猶坐。
 Sitting even after eating.
受水洗鉢，不得更食，此謂水邊。
 Being washed in water and having an alms bowl, one is not allowed to eat more. This is called the waterside.
云何食邊？
 Where can I eat?
若於揣食生最後想，若吞，不更食，此謂食邊。
 If you think about eating food at the end, if you swallow it, but do not eat more, this is called eating.
若經二坐，則失一食，除水藥等諸佛所嘆，此謂食邊。
 If you sit for two times, you will lose one piece of food, except water, medicine, etc. All the Buddhas sighed, this is called the edge of food.
云何受節量食？
 Why should I eat in moderation?
若飡飲無度增身睡重，常生貪樂為腹無厭。
 If you drink excessively and make yourself sleepy, you will always be greedy for pleasure and have an insatiable stomach.
知是過已、見節量功德，我從今日斷不貪恣受節量食。
 Knowing that I have done something wrong and seeing the merits of practicing moderation, I will never be greedy or indulge in eating in moderation from now on.
云何節食功德？
 What are the merits of dieting?
籌量所食不恣於腹，多食增羸，知而不樂，除貪滅病斷諸懈怠，善人所行是業無疑。
 To eat as much as possible and not to eat too much in the stomach, to eat too much will increase sickness, to know but not be happy, to eliminate greed, eliminate diseases and cut off all laziness, these are the deeds of a good person without a doubt.
問：
 question:
云何受節量食？
 Why should I eat in moderation?
云何為失？
 Why is it lost?
答：
 answer:
若受飯食，應自思惟，所須多少。
 If you receive food, you should think about how much you need.
以為常准，不取長食。
 Thinking it's always accurate, don't take long food.
善知籌量，斷無期度，謂節量食。
 A person who knows how to measure things well and avoids any period of time is called eating in moderation.
若不如是，此則為失。
 If not, this is a loss.
云何受時後不食？
 Why don't you eat when you receive it?
斷於望想、離於長食，知是過患、見時後不食功德，我從今日斷於長食，受時後不食。
 I will stop thinking about it, and stop eating too much. Knowing that it is a fault, and seeing the merits of not eating after the time, I will stop eating after the time, and I will not eat after the time.
云何時後不食功德？
 When will you stop eating merit?
斷所貪樂，節護其身，離於宿食、息所營求、無告於他、不隨心欲，善人所行是業無疑。
 Cutting off greed and pleasure, protecting one's body with restraint, staying away from food, resting and seeking, not telling others, not following the desires of one's heart, this is the deed of a good person without a doubt.
問：
 question:
時後幾種？
 How many times?
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
答：
 answer:
時後有二種，謂不節邊、受持邊。
 There are two types at this time, namely the non-attentive side and the accepting side.
云何不節邊？
 Why don't the clouds have borders?
若受長食，得別請罪，不當更食。
 If you suffer a long meal, you have to apologize and do not eat more.
云何受持邊？
 Why is Yun Zhibian?
已食二十一揣食，不當更受。
 Having eaten twenty-one pieces of food, it is not appropriate to suffer more.
時後不食則斷於長，若受長食，失時後不食。
 If you don't eat after a certain period of time, it will be broken. If you are fed by a long period of time, you will not eat after a certain period of time.
云何受無事處？
 Why is Yun suffering from having nothing to do?
國中喧雜，識觸五塵心生染樂，若住閙處去來紛動。
 There is a lot of noise in the country, and the mind is filled with joy when the consciousness touches the five objects. If you live in a high place, there will be a lot of movement coming and going.
知是過患、復見無事處功德，我從今日斷國中住受無事處。
 Knowing this fault and seeing the merits and virtues of the idle place, I will live in the idle place from now on.
云何無事處功德？
 Why do you do meritorious deeds when you have nothing to do?
離於國中喧雜識觸五塵心生染樂。
 Away from the hustle and bustle of the country and touching the five worldly things, the mind will be filled with happiness.
若住閙處去來紛動，見十種語功德最勝可愛、天人歡喜，不樂狎俗樂，得寂寂、樂少聲，從心禪坐，善人所行是業無疑。
 If you live in a place where people come and go, see the merits of the ten kinds of speech, which are the most lovely and lovely, make gods and humans happy, don't enjoy worldly pleasures, find silence, enjoy few sounds, and sit in meditation with your heart, then there is no doubt that this is the deed of a good person.
問：
 question:
云何最後無事處？
 Yunhe ended up with nothing to do?
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
答：
 answer:
離於國城，栖處郊外、避於邊遠，取中人四肘五百弓內，是最後無事處。
 Away from the national city, living in the suburbs, hiding in the remote areas, and taking the target within four cubits and five hundred bows, this is the last place to have nothing to do.
除國中住，此謂無事處。
 Except for living in the country, this is called having nothing to do.
若住國中，則失無事處。
 If you live in a country, you will have nothing to do.
云何受樹下坐？
 Why should I sit under a tree?
捨於覆處、不積畜，修治貪受求索。
 Give it up in places where it is covered, do not accumulate animals, and cultivate greed, receiving, and seeking.
知是為過，見樹下功德，我從今日斷於覆處，受樹下住。
 Knowing that this is an error, I see the merits and virtues under the tree. From now on, I will cut off the cover and live under the tree.
云何樹下功德？
 How can there be merit under the tree?
依樂可愛不交世俗，樂離作務與天同止，斷住處嫉及離愛著，善人所行是業無疑。
 Relying on happiness and love, not being involved with the world, being happy and separated from work, staying in harmony with heaven, cutting off jealousy and separation from love, this is the karma of a good person.
問：
 question:
何樹可住？
 Where can I live?
何樹可離？
 Where can I leave the tree?
云何而受？
 Why did it happen?
云何能失？
 How can it be lost?
答：
 answer:
於日中時樹影至處，及無風時葉所墮處，是所可住。
 Wherever the shadow of the trees reaches when the sun is noon, and where the leaves fall when there is no wind, this is a place to live.
除危朽樹、空腐樹、鬼神樹，離諸覆處，是受樹下。
 Get rid of dangerous rotten trees, empty rotten trees, and ghost trees, and keep them away from all covering places, under the receiving tree.
若往覆處，則失樹下。
 If you go to the overturned place, you will be lost under the tree.
云何受露地住？
 How can I live in the open?
不樂覆處及在樹下藏畜物處。
 Unpleasant places to cover and hide animals under trees.
知是過患，見露住功德，我從今日斷不樂處受露地住。
 Knowing this is a fault and seeing the merits of living in the exposed, I will never live in a place where I am unhappy from now on.
云何露住功德？
 How can you show your merit?
莫往不樂處，斷懈怠睡眠，猶如野鹿隨意而行無所追慕，善人所行是業無疑。
 Don't go to unhappy places, stop slacking off and sleep, just like a wild deer walking at will without any pursuit, the deeds of a good person are undoubtedly their karma.
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
斷於覆處及在樹下，是受露住。
 It is broken at the covering place and under the tree, and it is exposed to the exposure.
若住覆處及在樹下，則失露住。
 If it lives in a covered place or under a tree, it will lose its exposure.
云何受塚間住？
 How can I live in a tomb?
若於餘處少行放逸、不起畏惡，知是過患，見塚間功德，我從今日斷於餘處受塚間住。
 If in the rest of the country you are less carefree, without fear of evil, and if you know your faults and see the merits and virtues in the tombs, I will stop living in the tombs in the rest of the place from today on.
云何受塚間功德？
 Why do you receive merit from the tomb?
得死時念、得不淨相、得非人敬重，不起放逸、伏於欲染、多所厭患、不懼可畏，觀身空寂、斷計常想，善人所行是業無疑。
 When you die, think about it, you will have an impure appearance, you will not be respected by others, you will not be able to let loose, you will be defiled by desires, you will be disgusted by many things, you will not be afraid of anything, you will observe the emptiness of your body, and you will always think about it. There is no doubt that this is the deeds of a good person. .
問：
 question:
云何受塚間功德？
 Why do you receive merit from the tomb?
於何可住？
 Where can I live?
於何可行？
 How is this possible?
何受何失？
 What to gain and what to lose?
答：
 answer:
若恒有人常多哭泣、恒有烟火，若初欲住如是塚間，當先觀察，有餘靜處，便可往住。
 If there are always people crying a lot and there are always fireworks, and if you want to live in such a tomb for the first time, you should first observe and see if there is a quiet place, then you can go there.
若比丘止於塚間，不當作房及安床座，不從風坐、不逆風住，臥時不熟，無食魚味、不飲乳酪、不食麻粹、不觸肴肉，不住屋中，不安鉢器。
 If a bhikkhu stops in a tomb, he does not make a house or place a bed, he does not sit in the wind, he does not stay against the wind, he does not cook when lying down, he does not eat the smell of fish, he does not drink cheese, he does not eat sesame seeds, he does not touch meat, and he does not live In the house, the bowl is uneasy.
若人已去，捉持坐具及餘衣物，往到塚間，當其住處如擲物遠。
 If the person has already left, grab the seat and remaining clothes and go to the grave, treating his residence as if it were thrown away.
明相現時，攝諸衣具還僧伽藍，除餘處住，是謂塚間。
 When the clear vision appears, he takes all the clothes and equipment and returns them to the Sangha Lan, except for the rest of the place where he lives, which is called the tomb room.
若住餘處，則名為失。
 If it lives in the remaining place, it is called lost.
云何受？
 How can Yun suffer?
遇得處住，不樂人所貪、不惱他令避，知是過患、見遇得處功德，我從今日斷貪住處受遇得處。
 If I live in a place where I can find it, I will not be happy with what others are greedy for, and I will not be annoyed by others' orders to avoid it. I will know the faults and dangers, and I will see the merits and virtues of the place I meet with. From now on, I will stop being greedy and live in the place I will meet with.
云何遇得處功德？
 How can I find any merit?
覓知足處，貪於寂靜、斷多愛樂，人所敬重，住於慈悲，一向斂攝，善人所行是業無疑。
 To find a place of contentment, to be greedy for silence, to give up on many loves and pleasures, to be respected by others, to dwell in compassion, and to always be attracted by it, is the deed of a good person without a doubt.
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
斷貪所止，是謂依遇。
 Cutting off greed is called relying on encounters.
若往樂處，則名為失。
 If you go to a place of happiness, it is called loss.
云何受常坐不臥？
 Why do you have to sit and not lie down all the time?
於所住處睡眠懈怠，知是過患、見常坐功德，我從今日斷於惛臥，受常坐不臥。
 I sleep too much in the place where I live. I know this is a fault and see the merits of sitting a lot. From now on, I will stop sleeping and lie down.
云何常坐功德？
 Why do you always practice meritorious deeds?
斷生怠處，除為身嫉、離染觸樂、少於纏睡，常多寂靜堪修禪勝，善人所行是業無疑。
 Eliminate the place where laziness arises, except for jealousy of the body, freedom from defilements and pleasures, and less entanglement in sleep. There is always a lot of silence that can be achieved by practicing meditation. This is undoubtedly the karma of a good person.
云何為受？
 What is receiving?
云何為失？
 Why is it lost?
謂斷睡臥。
 It's called sleeping.
若寢名失。
 If your name is lost.
云何離糞掃衣？
 How can I leave my dung and sweep my clothes?
於居士施衣，芻麻古貝、憍奢耶、欽婆羅等，以方便受，不失納衣。
 Give clothes to the lay people, such as Kumu Kubei, Kosheya, Chinpala, etc., so that they can be received conveniently without losing the clothes.
云何三衣？
 Yunhe Sanyi?
若畜長衣已過十日，有月望衣、有功德衣、又有長衣，為護臥具敷具、覆瘡衣手巾雨浴衣，不受持不淨施，若以方便，不失三衣。
 If the livestock has been wearing long clothes for ten days, and there are moon-watching clothes, merit clothes, and long clothes, which are used to protect bedding, dressings, covering sores, hand towels, rain clothes, and bathrobes, if they are not given uncleanly, if they are used conveniently, they will not lose the three Clothes.
云何乞食方便？
 Why is it so convenient to beg for food?
若僧次食及常住食、行籌食、十五日食、布薩食、眾食、寺食，以方便受，不失乞食。
 If the monk eats for the second time, the regular meal, the traveling meal, the fifteenth day meal, the uposatha meal, the public meal, and the temple meal, it is convenient for him to receive it, and he does not miss begging food.
若見此過，亦應捨離。
 If you see this fault, you should let it go.
云何次第乞食方便？
 Why is it convenient to beg for food?
見象馬等當門而鬪可羞鄙處，諸如是等若見宜避。
 It is shameful to see elephants and horses waiting at the door, so if you see such people, you should avoid them.
又見旃陀羅、覆鉢學家、隨和上闍梨客行比丘，諸如是等方便而越，不失次第。
 I also saw Chandala, Fubo Master, Suihe Shangchali guest traveling bhikkhu, and so on, and so on, they can surpass it without losing the order.
云何一坐食方便？
 Why is it convenient to sit down and eat?
若正食時，見象馬牛蛇、雨、和上、闍梨、客比丘來，方便而起，起已更食，不失一坐。
 If when you are eating, you see monks like horses, cows, snakes, Yu, Heshang, Chali, and guests coming, you will get up conveniently, and you will have finished your meal without missing a single sitting.
若節量食及時後食，無方便。
 It will be inconvenient if you eat in moderation and in time.
云何無事處方便？
 Why is it convenient to have nothing to do?
或為受戒、懺罪、問法、布薩自恣、自病、看疾、問經疑處，如是等緣，方便住聚落，不失無事處。
 Or for receiving precepts, confessing sins, asking Dharma questions, doing uposatha, self-discipline, self-disease, seeing illnesses, asking questions about sutras, etc., etc., it is convenient to live in a community without losing a place of peace and quiet.
云何樹下方便？
 How can it be convenient under the tree?
若遇雨時宜入覆處，明相既現還而不失樹下。
 If it rains, it is advisable to go to a covered place, so that the bright appearance will appear and not be lost under the tree.
露住、塚間，遇得此等方便，亦復如是，餘住處可住。
 Living in the open or among the tombs, if you encounter such conveniences, it will be like this again, and there will be other places to live.
常坐不臥無方便。
 It is inconvenient to sit often without lying down.
復有一說：
 Another saying:
若灌鼻時得作方便，不失常坐。
 If you can do it conveniently when filling the nose, sit still normally.
以此十三頭陀，更成八法。
 With these thirteen tutu, eight dharma are formed.
如毘曇中說八頭陀，是時後不食攝。
 As Bi Tan says about the Eight-headed Tuo, there will be no food or intake at this time.
節量、一坐，其所受持成一種類，是無事處攝。
 When you sit down and take a seat, what you receive and hold becomes a type, which is taken in a place where there is nothing to do.
樹下、露坐、塚間，何故於無事處？
 Why sit under a tree, sit in the open, or among graves?
若營造房舍樂為作務，多所聚蓄愛著住處，非心所樂。
 If building a house and enjoying it is your job, then gathering a lot of things and loving the place you live in is not what your heart enjoys.
作如是意，於樹下塚間露地淨住，是故成八。
 With this intention, he lived pure in the open air among the graves under the trees, which is why he became eight.
於八頭陀復成三法：
 In the Eight-head Tuo, three methods were restored:
一無事處、二糞掃衣、三行乞食。
 One is doing nothing, the second is sweeping clothes, and the third is begging.
若三清淨，頭陀成滿。
 If the three are pure, the tutu will be complete.
故佛為難陀說：
 Therefore, the Buddha said for Nanda:
何時見汝成無事處、受糞掃衣、不時後食，趣養身命，無見所欲。
 When will I see you sitting idle, receiving excrement and sweeping your clothes, eating from time to time, just to nourish your body and life, without seeing anything you want?
問：
 question:
誰名頭陀分？
 Whose name is Toutuofen?
頭陀有幾種法？
 How many Dharmas are there in Toutuo?
云何三行人修頭陀行？
 Why do people of three walks of life practice Toutuo practice?
幾頭陀有時節？
 How many Tutuos are in season?
有是頭陀說頭陀？
 Is there a Toutuo talking about Toutuo?
答：
 answer:
有十三頭陀，是佛所說，佛所制戒，此謂頭陀分。
 There are thirteen tutu, which the Buddha said and the precepts established by the Buddha. This is called the tutu division.
此不應說善、不善、無記。
 This should not be said to be good, bad, or unrecorded.
何以故？
 Why?
不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善。
 An unwholesome person has the same evil desires. He does not eliminate evil desires and develops illegal greed for pleasure and gain. This is why he is unwholesome.
頭陀幾種法者，謂有二頭陀法：
 If there are several kinds of tutu dharma, it is said that there are two tutu dharma:
不貪、不癡。
 Not greedy, not crazy.
如佛所說：
 As Buddha said:
若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣。
 If a dung-sweeping robe bhikkhu is content with a few desires, his joy and tranquility are unquestionable, and he relies on liberation, this is called receiving dung-sweeping robes.
諸餘頭陀，亦復如是不貪不癡。
 The rest of the Toutuo are also like this without greed or delusion.
以此不貪於此十三處能除貪欲，以此不癡於十三處能除無明。
 By not being greedy in these thirteen places, greed can be eliminated, and by not being obsessed with the thirteen places, ignorance can be eliminated.
復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑；
 Again, by not being greedy, what the Buddha has promised can bring about the same aversion and suffering, without doubt, and eliminate the deception caused by desire;
以此不癡，相似除身羸欺誑。
 In this way, you will not be deceived, and you will be able to get rid of the body's weakness and deception.
此二頭陀法，是不貪不癡。
 This Ertutu Dharma means neither greed nor delusion.
云何三行人修頭陀行？
 Why do people of three walks of life practice Toutuo practice?
謂貪癡行人是修頭陀行，嗔恚行人不能修行。
 It is said that those who are greedy and foolish must practice the practice of dharma, while those who practice anger and hatred cannot practice it.
何以故貪癡行人而能修行頭陀？
 How can a person who is greedy and ignorant be able to practice Tūtu?
如貪人至愛成不放逸，若不放逸則能伏貪。
 If you are greedy and don't let go of your true love, if you don't let go, you can subdue greed.
如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡。
 If there is no doubt that one is delusional, he will be able to achieve it according to the tutu and not let go. If he does not let go, he will be able to subdue delusion.
何故貪癡人修行頭陀？
 Why do greedy and foolish people practice tutu?
瞋人受苦更成其惡，如痰病者若服熱湯轉增其疾，是故瞋人不當修行。
 The suffering of an angry person will make it worse. For example, if a person with phlegm disease takes hot soup, the disease will be aggravated. Therefore, an angry person should not practice meditation.
復說瞋人應住無事處及在樹下。
 It is further said that an angry person should live in a quiet place or under a tree.
何故住無事處？
 Why live in a useless place?
以無世間苦故。
 Because there is no worldly suffering.
幾頭陀有時節？
 How many Tutuos are in season?
三頭陀八月時。
 In the eighth month of Santutuo.
謂樹下住、露地住、塚間住，是安居時，佛聽覆處。
 It means living under trees, living in the open air, and living among graves. This is the place where the Buddha listens when he is dwelling peacefully.
問：
 question:
云何是頭陀說頭陀？
 Why is Toutuo talking about Toutuo?
答：
 answer:
亦有頭陀說頭陀，有頭陀不說頭陀，有非頭陀說有頭陀，有非頭陀不說頭陀。
 There are also Toutu who speak of Toutuo, some who do not speak of Toutuo, some who do not speak of Toutuo, and some who do not speak of Toutuo.
云何有頭陀說頭陀？
 How can there be a Toutuo talking about Toutuo?
謂阿羅漢成就頭陀受。
 It is said that Arahant has achieved sūtra.
云何有頭陀不說頭陀？
 How can there be a Toutuo who does not speak of Toutuo?
謂阿羅漢不成就頭陀受。
 It is said that the Arahant cannot achieve sūdāvavavatar.
云何有非頭陀說頭陀？
 Why is it possible to talk about Toutuo without being a Toutuo?
謂學人及凡夫成就頭陀受。
 It is said that scholars and ordinary people can achieve sūtra.
云何非頭陀不說頭陀？
 Why not say Toutuo if it is not Toutuo?
謂學人凡夫不成就頭陀受。
 It is said that ordinary people who are scholars cannot achieve sūdhi.
問：
 question:
頭陀何相？
 What is the appearance of Toutuo?
何味？
 What does it taste like?
何起？
 Where did it start?
答：
 answer:
少欲為相，知足為味，無疑為起。
 Less desire is the sign, contentment is the taste, and there is no doubt that it is the beginning.
復次無所著為相，無過為味，不退為起。
 Again, nothing is the sign, no fault is the taste, and no retreat is the origin.
云何初中後？
 Yunhe after junior high school?
謂受為初，修行為中，歡喜為後。
 It is said that feeling is the beginning, practice is the middle, and joy is the last.

4 - CHAPTER 4 Exposition of Concentration (Samādhi-niddesa)

分別定品第四
 Separately ordered fourth
問：
 question:
爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？
 At that time, a Jingjie Zen meditator has already performed Shututu Sutta and attained the supreme good place. What should he do?
答：
 answer:
令定起。
 The order is set.
問：
 question:
何定？
 What to decide?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
何人受禪？
 Who accepts Zen?
解脫定、正受何差別？
 What is the difference between liberated concentration and right feeling?
幾定因可見，以此起定？
 How many causes of determination can be seen, based on which we can establish determination?
障定有幾法？
 How many ways are there to prevent concentration?
幾定功德？
 How much merit does it have?
定幾眾具？
 How many tools should be ordered?
幾種定？
 How many kinds of determination?
云何起定？
 Where does the cloud come from?
答：
 answer:
定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定。
 A person with concentration has a pure mind, has always been diligent and quiet, has merits, etc., and truly lives without confusion. This is called concentration.
復次煩惱猛風無傾心慮，如殿裏燈光焰不動。
 The storm of worries again and again has no concern, just like the light in the palace does not move.
如阿毘曇說：
 As Abhitan said:
若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定。
 If the mind is abiding without clinging to anything and without any disturbance, and is still and unattached, with correct concentration, root and power, this is called concentration.
云何相何味？
 What does the cloud look like and taste like?
何起？
 Where did it start?
何處？
 where?
心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處。
 This is the sign of the mind's abiding, the taste of suppressing resentment, the emergence of silence, and the place where the mind can be liberated from defilements.
何人受定？
 Who is ordained?
謂受心數等、方便定等，如手執稱，令心心數等，如鉢中油。
 It is said that the number of receiving thoughts, etc., and the concentration of conveniences, etc., are like holding a scale in the hand and making the mind count, etc., like oil in a bowl.
念與精進等行為定，猶如四馬齊力牽車。
 The concentration of actions such as mindfulness and effort is like four horses working together to pull a cart.
思惟等為定，如彼箭師注心調直。
 Thinking about it is the way to calm down, just like the archer who focuses on straightening his mind.
以除怨故，如藥消毒。
 To eliminate grievances, it is like medicine for disinfection.
如毘曇說：
 As Bitan said:
斂攝是定義。
 Convergence is the definition.
從是定義，滿是定義。
 From definition to definition.
禪者四禪，謂初禪等。
 The four types of Zen are called the first Zen and so on.
解脫者，謂八解脫，內有色想外觀色等。
 Liberation refers to the eight liberations. There is color inside and outside the body.
定者三定，謂有覺有觀等。
 There are three kinds of concentration, which means there is awareness, observation, etc.
正受者，謂九次第正受。
 The one who receives it rightly refers to the ninth time of receiving it rightly.
云何為禪？
 What is Zen?
思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故。
 Thinking about accidents, thinking about grievances, having a happy mind, freeing yourself from obstacles, making things equal, making convenience possible, gaining freedom, not dwelling on one meaning, right feeling, and joy arising.
解脫正受者，幾功德令定得起？
 How many merits and deeds can a person who is truly liberated achieve?
見四功德，令定得起。
 See the four merits and virtues, and you will be able to achieve them.
云何為四？
 Why is the cloud four?
現見法樂樂住、以觀樂事、神通現證、有具足。
 See the Dharma and live happily, observe happy things, manifest supernatural powers, and have enough.
何者現見法樂樂住？
 Who can see the Dharma and live happily?
謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住。
 It is said that people who have achieved concentration can be born without outflows, have a pleasant taste in their hearts, receive transcendental joy, and now see the joy of Dharma and live happily.
是故世尊說：
 That is why the World Honored One said:
彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等。
 The tranquility of each other's bodies creates joy, which makes each other feel cool, complete, and accomplished.
如佛告比丘：
 As the Buddha told the bhikkhu:
我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。
 I first became a nun. For seven days and seven nights, my body did not move. I remained silent without saying a word. I was always happy.
是謂於聖法現見法樂樂住。
 This means living happily in the presence of the Holy Dharma.
以觀樂事者，謂坐禪人得心定，事無有蓋纏，調柔堪受持，觀見陰入界等，自性安樂。
 By observing happy things, it is said that the person who meditates has a calm mind, has no obstructions to things, is gentle enough to accept and hold, observes the yin entering the world, etc., and has a natural peace of mind.
是故世尊教諸比丘應當修行，如是一切以心依如實知。
 Therefore, the World Honored One taught all monks that they should practice so that everything can be known as it really is with their hearts.
神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼。
 Those who have manifested supernatural powers have been able to determine the five powers according to which they are determined, namely, wishful thinking, heavenly ears, other minds, destiny, and heavenly eyes.
是故世尊說：
 That is why the World Honored One said:
已得心定，隨宜轉變，如是一切令得如意。
 Having gained concentration, you can change it as appropriate, and everything will go as you wish.
有具足者，已得定人未到無學，終令不退。
 Those who have sufficient skills have already determined that people will not learn before they arrive, and they will not retreat after the final order.
由定得報，得色無色有具足。
 Obtain reward from determination, obtain colorless and complete.
如佛所說：
 As Buddha said:
少修初禪得梵天眷屬，如是種類一切生彼。
 After practicing the first jhāna for a little while, I will get the retinue of Brahma, and all the people of this kind will be born there.
如是一切此四功德，能生彼定，一一當起。
 In this way, all these four merits can produce concentration, one by one.
障定有幾者，謂八法：
 There are several obstacles to concentration, which are called eight dharmas:
欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。
 Desire, anger, laziness, sleep, molestation, doubt, ignorance, and joylessness.
一切惡法是障法。
 All evil laws are obstacles.
幾定因者，謂有八法。
 Those who have several definite causes are said to have eight methods.
是因出離不嗔，明相不亂。
 This is because there is no anger when you are renounced, and there is no chaos when you are clear.
一切善法令心歡喜，能生法智，是為定因。
 All good deeds make the heart happy and can give rise to Dharma wisdom, which is the cause of determination.
幾定資者，謂有七種戒：
 For those who have certain qualifications, there are seven kinds of precepts:
眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。
 They are contented, have their faculties covered, eat sparingly, stay awake all night after junior high school, always think of wisdom, and live in silence.
定有幾種者，定有二種：
 There are definitely several types, and there are definitely two types:
一世間定、二出世間定。
 One is worldly concentration, and the other is transcendental concentration.
聖果所得謂出世定，餘名世定。
 The attainment of the holy fruit is called transcendental concentration, and the remainder is called worldly concentration.
其世間定，是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱，此謂世間定。
 The samadhi in the world includes outflows, knots, and fetters, currents, misfortunes, obstructions, abstinence from theft, taking, and troubles. This is called samadhi in the world.
與此相違，名出世定。
 Contrary to this, the name is born in the world.
復次定有二種：
 There are two types of repetition:
邪定、正定。
 Evil concentration, right concentration.
云何邪定？
 Why is it so evil?
不善一心，是謂邪定；
 Unwholesome single-mindedness is called wrong concentration;
若善一心，是謂正定。
 If one's mind is wholehearted, it is called right concentration.
邪定當斷，正定應修。
 Wrong concentration should be eliminated, and correct concentration should be cultivated.
復次定有二種：
 There are two types of repetition:
外定、安定。
 External stability and stability.
彼彼定初分，此謂外定。
 The initial division of this and that concentration is called external concentration.
性除無間，此謂安定。
 When there is no intervening nature, this is called stability.
復次定有三種：
 There are three types of repetitions:
有覺有觀定、無覺少觀定、無覺無觀定。
 There is awareness and concentration, there is little awareness and concentration, there is no awareness and there is no concentration.
云何有覺有觀？
 Why is there any awareness or insight?
謂初禪有覺有觀，二禪無覺少觀，餘禪無覺無觀。
 It is said that the first Zen has awareness and contemplation, the second Zen has no awareness and less contemplation, and the remaining Zen has no awareness and no contemplation.
復次定有三種，謂共喜生定、共樂生定、共捨生定。
 There are three types of compound concentration, namely concentration arising from sharing joy, concentration arising from sharing happiness, and concentration arising from sharing sacrifice.
初禪二禪謂共喜生，三禪謂共樂生，四禪謂共捨生。
 The first and second jhanas are about rejoicing together, the third jhana is about rebirth, and the fourth jhana is about rebirth.
復次定有三種：
 There are three types of repetitions:
善定、報定、事定。
 Good deeds, good deeds, and deeds.
云何善定？
 Why is it so good?
聖道學人及凡夫，修色無色定，是謂善定。
 Scholars of the Holy Way and ordinary people practice formless concentration, which is called good concentration.
聖果學人凡夫，生色無色界，是謂報定。
 Ordinary people who follow the holy fruit are born in the formless realm, which is called retribution.
無學人受色無色定，是謂事定。
 Unlearned people accept form without form, which means that things are settled.
復次定有四種：
 There are four types of compound determination:
欲定、色定、無色定、無所受定。
 Desire concentration, form concentration, formless concentration, and no feeling concentration.
謂彼彼行正受行，是謂欲定。
 It is said that the actions of that person are being performed rightly, which is called concentration of desire.
四禪是謂色定。
 The fourth jhana is color concentration.
四無色定及善業報，此謂無色定。
 The four formless concentration and the retribution of good karma are called formless concentration.
四道果，謂無所受定。
 The four path fruits are called no-feeling concentration.
又定有四種修行，謂苦修行鈍智、苦修行利智、樂修行利智、樂修行鈍智。
 There are also four types of practice, namely, hard practice dulls wisdom, hard practice sharpens wisdom, joyful practice sharpens wisdom, and joyful practice dulls wisdom.
此四人，一者密煩惱，二者疎煩惱，三者利根，四者鈍根。
 Of these four people, one has secret afflictions, the second has vulgar afflictions, the third has sharp roots, and the fourth has blunt roots.
於密煩惱人鈍根苦修行，鈍智得定。
 Those who have dull roots in secret troubles and practice hard will gain concentration through dull wisdom.
密煩惱利根苦修行，利智得定。
 By cultivating secret troubles and sharpening their roots, practicing hard will sharpen your wisdom and gain concentration.
疎煩惱人鈍根樂修行，鈍智得定。
 People with troubles and dull faculties are happy to practice, and their dull wisdom can be settled.
疎煩惱利根樂修行，利智得定。
 Cultivate your troubles, sharpen your faculties, and gain concentration by sharpening your wisdom.
於是密煩惱人，已密煩惱故，苦折伏煩惱，是故苦修行鈍根人以鈍根故，久積禪行覺鈍智，是故名鈍智。
 Therefore, people who have hidden troubles have hidden troubles, and suffering suppresses troubles. This is why people who practice hard practice have blunted their roots. Because of their dull roots, long-term meditation practices have dulled their wisdom. This is why it is called dull wisdom.
以此方便，一切應分別。
 For this convenience, everything should be separated.
復次定有四種，謂小定小事、小定無量事、無量定小事、無量定無量事。
 There are four types of complex concentration, namely small concentration on small things, small concentration on immeasurable things, immeasurable concentration on small things, and immeasurable concentration on immeasurable things.
云何小定小事？
 Why settle for trivial matters?
定不隨心所得，定小精進，此謂小定小事。
 Don't be determined to get what you want, be determined to make small efforts, this is called being small and focused on small things.
云何小定無量事？
 Why is it so easy to settle down on immeasurable things?
定不隨心所得，彼事大精進，此謂小定無量事。
 Concentration does not follow what one thinks of, and it requires great effort. This is called small concentration and immeasurable things.
云何無量定小事？
 How can one be so immeasurable about trivial matters?
定隨心所得，彼事小精進，此謂無量定小事。
 Concentrate on what you get with your heart, and make small efforts to do that. This is called immeasurable concentration on small things.
云何無量定無量事？
 How can there be immeasurable determination of immeasurable things?
定已隨心所得，彼事大精進，此謂無量定無量事。
 Concentration has been achieved according to the mind, and it is a matter of great diligence. This is called immeasurable concentration and immeasurable things.
復次定有四種：
 There are four types of compound determination:
欲定、精進定、心定、慧定。
 Desire concentration, energy concentration, mind concentration, and wisdom concentration.
欲定者，依欲修得，謂為欲定。
 Those who desire concentration are cultivated according to desire, which is called desire concentration.
依精進得，謂精進定。
 Obtained by diligent effort, it is called diligent concentration.
依心修得，謂為心定。
 Cultivation based on the mind is called mind concentration.
依慧修得，謂為慧定。
 What is obtained through cultivation according to wisdom is called wisdom concentration.
復次定有四種：
 There are four types of compound determination:
有定是佛所得非聲聞所得、有定聲聞所得非佛所得、有定是佛所得及聲聞所得、有定非佛所得非聲聞所得。
 There is concentration which is obtained by Buddhas but not by sravakas. There is concentration which is obtained by sravakas but not by buddhas.
大悲定、雙變定，是佛所得，非聲聞所得。
 Great Compassion Concentration and Double Transformation Concentration are obtained by Buddhas, not by sravakas.
學果定是聲聞所得，非佛所得。
 The fruit of learning is obtained by the sravakas, not the Buddhas.
九次第定、無學果定，佛所得及聲聞得。
 The ninth stage of concentration, the unlearned fruit concentration, is obtained by the Buddha and the voice-hearers.
無想定，非佛所得非聲聞得。
 Non-contemplation concentration is not obtained by Buddhas or sravakas.
復次定有四種：
 There are four types of compound determination:
有定為起不為滅、有定為滅不為起、有定為起為滅、有定不為起亦不為滅。
 There is determination that arises and does not cease; there is determination that ceases and does not arise; there is determination that arises and ceases; there is determination that neither arises nor ceases.
問：
 question:
云何為起不為滅？
 Why do clouds arise and not cease?
答：
 answer:
欲界善不善定，此謂為起不為滅。
 The desire realm is good and not good, this is called the arising and not the cessation.
四聖道定，是為滅不為起。
 The Four Noble Paths are composed for cessation and not for origin.
學及凡夫色無色善定，為起亦為滅。
 Learn and understand the formless and good concentration of ordinary people, which arises and ceases.
一切果定及事定，非為起非為滅。
 All fruits and matters are determined, neither for origin nor for cessation.
復次定有四種：
 There are four types of compound determination:
初禪、二禪、三禪、四禪。
 First Zen, Second Zen, Third Zen, Fourth Zen.
離於五蓋成就覺、觀、喜、樂、一心，此謂初禪。
 Achieving enlightenment, insight, rapture, joy, and single-mindedness without the five hindrances is called the first jhāna.
離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪。
 The three branches are achieved by being separated from enlightenment, the second branch is achieved by being separated from joy, and the fourth jhāna is achieved by being separated from joy and equanimity.
復次定有五種，謂初禪、二禪、三禪、四禪、五禪。
 There are five types of complex concentration, namely the first, second, third, fourth and fifth jhana.
五禪者為五枝，覺、觀、喜、樂、一心，離五蓋成就五枝，是謂初禪。
 The five jhānas are five branches, awareness, contemplation, joy, joy, and one mind. The five branches are achieved without the five hindrances, which is called the first jhāna.
離覺，成就四枝，是謂二禪。
 Leaving enlightenment and achieving the four branches is called the second Zen.
離喜，成就二枝，是謂三禪。
 Leaving joy and achieving two branches are called three Zen.
離樂，成就二分，謂第四禪，所謂捨一心。
 To separate from happiness and achieve two points is called the fourth jhana, the so-called equanimity.
問：
 question:
何故說四禪及五禪？
 Why are we talking about the four and five jhanas?
答：
 answer:
由二人報故，第二禪二種，謂無覺無觀、無覺少觀。
 There are two types of second jhāna, namely, no-awareness and no-contemplation, and no-awareness and less-contemplation.
問：
 question:
是誰坐禪人，令初禪自在起第二禪？
 Who is a zazen person who makes the first jhana become the second jhana freely?
答：
 answer:
於麁覺觀攝念思惟，復知覺過患，令起無覺觀第二禪，是其修四禪次第。
 In Jijue's contemplation, he regained consciousness of his faults and initiated the second meditation of unconscious contemplation, which was the fourth stage of his cultivation.
復有一人已令初禪自在現起第二禪，於麁覺攝念思惟，唯知覺過患，見無覺少觀，起第二禪，是其受五禪次第，是故說於五禪。
 There is also a person who has made the first jhana appear spontaneously and then the second jhana. When he is aware of the situation and thinks about it, he only perceives the fault and sees that he is unaware of the lack of contemplation. When he starts the second jhana, he receives the order of the fifth jhana. Therefore, it is said in the fifth jhana. .
復五種定：
 Five kinds of concentration:
謂五分正受，喜滿、樂滿、心滿、光滿、觀想。
 It is called five points of positive feeling, full of joy, full of joy, full of heart, full of light, and visualization.
於是初禪二禪喜滿，於是三禪樂滿，於他心智是名心滿，於天眼通是名光滿，從彼彼定起觀智是名觀想。
 Then the first jhāna and the second jhāna are full of joy, then the third jhāna is full of joy. For his mind, this is called heart fullness, for his heavenly vision, it is called light fullness, and from that and that concentration, insight knowledge is called visualization.
復次定有五種，謂五智正定，此現在樂亦未來樂報。
 There are five kinds of complex concentration, which are called five wisdoms and correct concentration. This present happiness is also the reward of future happiness.
依身智起此定，是聖所行無煩惱。
 By relying on the wisdom of the body to establish this concentration, one can walk in the holy place without any worries.
此定慧人修習，此定寂寂快樂，猗所得成就無二，不伏生死。
 When people practice this kind of calmness and wisdom, they will find this calmness, tranquility, and happiness. Their achievements will be the same, and they will not suffer from birth or death.
此定寂寂最樂，猗成一性所得，非伏生死我。
 This tranquility is the most blissful. It is achieved by achieving one nature, and it is not the self of life and death.
此定念入念起、依身智起。
 This concentration arises in mindfulness and body-based wisdom arises.
復次已分別行處已，分別修行事及下中上。
 Once again, we have divided our practice and practice respectively, from the bottom to the middle and above.
以如是，定有多種可知，一切諸定皆入四定。
 In this way, there are many kinds of samadhi that can be known, and all samadhis fall into the four samadhis.

5 - CHAPTER 5 The Search for a Good Friend

覓善知識品第五
 The fifth item of seeking good knowledge
問：
 question:
爾時何以起定？
 Why do you get settled then?
答：
 answer:
若初坐禪人欲生禪定，當覓勝善知識。
 If you are a newbie in zazen and want to develop samadhi, you should seek out a superior and virtuous teacher.
何以故？
 Why?
初坐禪欲生禪定得最勝定，若離善知識，成不住分。
 In the first stage of sitting meditation, you can achieve the highest level of samadhi. If you are separated from a good teacher, you will not be able to achieve the goal of abiding.
如經中說：
 As the scripture says:
有雲比丘成於退分。
 There is a saying that bhikkhu attains success through retreat.
如人獨遊遠國，無侶開示隨意自行，如象無鉤。
 Just like a person traveling alone in a far country, without a companion to guide him, he can go on his own as he pleases, just like an elephant without a hook.
若坐禪人所修之行，得善知識說法教誡令其攝受，示除過患使得善法，從教修行精勤苦行得最勝定。
 If a person practicing sitting meditation receives a good teacher's sermons and teachings so that he can accept them and show them how to eliminate his faults and achieve good methods, he can follow the teachings and practice diligently to achieve the ultimate concentration.
如富商主眾所敬貴，如親善人、如親父母。
 Like a wealthy businessman, respected by everyone, like a kind person, like a parent.
善知識者，如象所繫令不動故，如御車人使隨去住故，如人執拕為得善道，如醫治病為消苦楚，猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡，一切善法依是成滿。
 A good teacher is like an elephant tied to a stick so that it does not move, like a charioteer making someone follow him to stay, like a person holding on to an elephant in order to achieve a good path, like a doctor who cures a disease in order to eliminate suffering, like the rain from the sky that nourishes all kinds of things, like a mother nurturing her child. , like a father teaching his son, like a relative who has no difficulty, like a friend who is helpful, like a teacher who teaches, all good dharma is fulfilled in this way.
是故世尊教於難陀：
 Therefore, the World Honored One taught Nanda:
一切梵行，所謂善知識。
 All the holy lives are called good teachers.
是故當覓勝善之人為善朋友。
 Therefore, you should seek out good friends as good friends.
云何是勝善知識？
 What is the superior knowledge?
謂有所成就。
 It is said that something has been achieved.
明了修多羅、毘曇、毘尼，是謂所得成就。
 Understanding Sutra, Vidana, and Vini is what is called achievement.
明了業種、得善神通，得見四諦，此二種人功德成就，是所當覓。
 Those who understand the seeds of their karma, acquire good spiritual powers, and see the Four Noble Truths are the two types of people who should seek to achieve merit and virtue.
若不得二種功德成就人，以七分成就善知識，是亦當覓。
 If you can't achieve success with two kinds of merit, and you can achieve good knowledge with seven points, you should also look for it.
云何七分？
 Why seven points?
可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。
 Respectable, respectable, valuable, eloquent, patient with humiliation, deep-spoken, and troubled by mistakes.
云何可敬愛？
 How can I be respected and loved?
依二種行者，善說共住樂，心解不難，是謂可敬愛。
 Those who practice according to the two types are good at talking about the happiness of living together, and it is not difficult for their minds to understand it. This is said to be respected and loved.
可重者，戒行寂靜守念成就，不貪欲多語，是謂可重。
 What is important is the achievement of precepts, quietness and mindfulness, and not being greedy and talking too much. This is said to be important.
可貴者，聞慧功德成就，知坐禪可重，是為可貴。
 Those who are valuable are those who have achieved merit and virtue through wisdom and know that sitting in meditation is important. This is valuable.
能說者，我言可愛可重可貴有果，如是思惟：
 Those who can speak, my words are cute, valuable, valuable and have results. Think like this:
饒益彼故、尊重法故，於非可作制伏攝受終不棄捨，是謂能說。
 To benefit others, to respect the Dharma, to subdue and accept things when they are not possible, and never to abandon them, is said to be able to speak.
忍辱者，能令無滯綺語總語相，如賢聖故，是謂忍辱。
 Those who endure humiliation are those who can make speeches and speeches without stagnation, just like the wise and sages. This is called enduring humiliation.
深語者，通達業處，若分別、想念、作意、安著，皆由執相，善說如法，不如法煩惱取相能令滅盡，是說深語。
 Those who speak deeply understand the karma. If they distinguish, think about, concentrate on, and settle down, they are all based on attachment. If they are good at speaking like the Dharma, if they are not as good as the Dharma, the troubles and troubles can be eliminated. This is the deep speech.
不安非處者，若於姓族住處業聚誦著非住可避，若於堪事處行令得安隱，是住可住，此謂不安非處。
 If you are in an uneasy and non-placeful place, you can avoid it if you gather and recite it in the residence of your family name. If you can live in peace and quiet in a troubled place, you can live in it. This is called an uneasy and not-in-place.
以此七分成就，是善知識可覓。
 Achieving these seven points is where good teachers can be found.
問：
 question:
云何應覓？
 Why should I look for it?
答：
 answer:
若知某甲住處是功德成就可重，若有禪師應當往彼。
 If you know that a certain residence has great merit and merit, if you are a Zen master, you should go there.
若自不知、餘處同學知，應往親覲。
 If you don't know it yourself and your classmates know it, you should go and see it in person.
已知時節如法未說其意，恭敬勞問起居，諮訪所行：
 It is known that the season is the same as the Dharma but its meaning is not stated. I respectfully ask about my daily life and what I am doing:
何處國土何處住止，有眾安住，有僧靜坐，有是禪師，其行若為？
 In which land and where is the abode? There are people living peacefully, there are monks sitting in meditation, and there is this Zen master. How can he behave like this?
以何功德一切所貴？
 Why are all the merits so valuable?
應作如是問。
 This is what you should ask.
同學應答：
 Classmate responded:
某國某住某眾禪坐，某禪師眾所愛重。
 In a certain country, a certain group of people lives in meditation, and a certain Zen master is loved and respected by everyone.
得聞是已深思隨喜，當往彼處親覲受行。
 After hearing this, I have thought deeply about it and am delighted. I should go there to pay my respects and receive it.
應整衣服到和上所，自說意樂。
 You should put your clothes in order and go to the superior place, and say what you want.
和上聽我，我當往彼親覲禪師。
 Listen to me, sir. I should go there to see the Zen Master personally.
和上應聽，答善哉，我亦隨喜，是善人所作。
 Your Majesty should listen and say, "It's a good answer. I will also be happy. This is what a good person did."
此謂善人共住、善人所行，是隨法修行，若見聞者得大利益，何況共住。
 This means that good people live together and do what good people do. They practice according to the Dharma. If those who see and hear it gain great benefits, how much more can they live together.
汝當往彼。
 You should go there.
汝已往彼，慎莫放逸，若是善人可勤修學。
 When you have gone there, be careful not to let your guard down. If you are a good person, you can study diligently.
若於一時及一切時，等加信敬，誠當善語，守護身口，曉解修行，當得成就。
 If you have faith and respect at all times, speak sincerely and kindly, guard your body and speech, understand and practice well, you will achieve success.
一切依師莫生輕易，如初嫁小女性事舅姑，應生慚愧聽受教誡。
 Nothing should be easy when following a teacher, just like a newly married young woman serving her aunt, she should be ashamed to listen to the instructions.
若見弟子無衣服湯藥，若往彼時如法料理，說法教誡。
 If you see a disciple without clothes or soup or medicine, if you go there, he will cook according to the Dharma and teach you the Dharma.
及至，將送行坐，教以善法。
 When he arrives, he will see him off and sit down, teaching him good Dharma.
彼坐禪人齊整衣服，恭敬圍遶禮師足下，於行所半路園外諸有水地，往彼一處衣鉢革屣澡罐禪具，高置一處不使近水，當浴不聲。
 The Zen meditators neatly arranged their clothes, respectfully surrounded the ceremonial master's feet, and went to a place with water in the garden outside the garden halfway to where he was walking. They went to a place with a clothes bowl, a leather jacket, a bath pot, and a Zen utensil.
若浴竟已，齊整衣服，著欝多羅僧，衣鉢禪具置右肩上，卷僧伽梨若置肩上。
 If you have finished bathing, you have neatly dressed your clothes, put on the Taoist monk, the bowl and Zen utensils on your right shoulder, and the roll of Sangha pear on your shoulder.
若入寺舍，低蓋繞塔。
 If you enter the temple, lower the lid around the pagoda.
若見比丘，當往諮問：
 If you see a bhikkhu, you should go and ask:
此處有坐禪人不？
 Are there any zazen people here?
有糞掃衣人不？
 Is there a manure sweeper?
有乞食人不？
 Are there any beggars?
有律師不？
 Do you have a lawyer?
有者於何處住？
 Where do you live?
從何可至？
 Where to get there?
有者當往。
 Those who have it should go.
若無此人，有律師者，我亦當往。
 If there is no such person and there is a lawyer, I should go.
又無律師，誰為上座，我亦當往。
 If there is no lawyer, I will go to whoever is in charge.
若上座大僧為取衣鉢，勿與；
 If the senior monk asks for his robe and bowl, do not give it to him;
若餘小者，應與。
 If there are any small ones left, you should go with them.
若無人取，下置一處。
 If no one takes it, put it somewhere else.
若見上座，應當禮足於一面住。
 If you see someone sitting down, you should be polite and stay on one side.
舊住比丘以坐以水及澡洗處如法供給，延其消息安其衣鉢，示其便處，訪問僧制。
 The bhikkhu who previously lived there was provided with water and a bathing place according to the law, and he was informed that his robes and bowls should be installed, his place of convenience was shown to him, and he paid a visit to the monastic system.
日將入時，周行寺內。
 When the sun is about to set, inside the Zhouxing Temple.
若見律師，共語諮問所疑之罪及不犯罪。
 If you see a lawyer, discuss the suspected crime and whether it is a crime or not.
若見阿毘曇師，為應修慧，當問陰入界業。
 If you see Master Abhitan, you should practice wisdom and ask about the negative deeds that enter the realm.
若見頭陀人，為相應慧，當問頭陀功德。
 If you see a Toutuo person, for the sake of corresponding wisdom, you should ask the Toutuo about their merits.
若住於彼，日日應往處處諮問。
 If you live there, you should consult everywhere every day.
若欲行，當屏牒臥具，禮大僧足，白云行去。
 If you wish to proceed, you should lay down your bed, bow to the feet of the great monk, and walk away in the white clouds.
此是比丘為客法用。
 This is used by monks for guests.
於彼坐禪人，應住親近。
 Those who meditate should stay close to him.
禪師若至，雖小亦代取衣鉢。
 If a Zen master comes, even though he is young, he will take the mantle and bowl.
禪師之法，可行不可行不應即行令去，是先所作應當修行。
 The Zen master's method should not be followed immediately whether it is feasible or not, but should be practiced first.
若欲教人先取覺。
 If you want to teach people to wake up first.
學坐禪人先已行法，看視住處安置衣鉢，少時消息知識時節，親覲禪師恭敬禮拜，少時靜默當坐。
 Those who want to learn zazen should first practice the Dharma, look at their residence and place their robes and bowls. They will spend a little time learning about the season, pay homage to the Zen master in person, and sit in silence for a little while.
若禪師問所欲，當隨說所樂，若不問者則不應說。
 If the Zen master asks you what you want, you should tell him what you want. If you don't ask, you should not tell him.
從此已後，楊枝澡洗等，當請依止修所行業。
 From now on, Yang Zhi takes a bath, etc., and please follow the profession of cultivation.
若乞時至，往問闍梨，如法當作。
 If the time for begging comes, go and ask Chali, and he will do as he is told.
食時若至，為闍梨洗足及安坐處授鉢。
 If the meal time arrives, wash the chali's feet and give him an alms bowl in a place where he can sit down.
於其自鉢食，應問闍梨所取多少，安置自鉢減與弟子。
 When he is eating from his alms bowl, he should ask how much of the chali he has taken, and then give it to his disciples from his alms bowl.
如是攝受，如是不難。
 If you accept it this way, it is not difficult.
爾時食已，取闍梨鉢洗訖安處，知時親覲恭敬禮拜，少時靜默當坐。
 At that time, after eating, he took the pear bowl and washed it in a safe place. Then he went to see him in person and bowed respectfully. He sat in silence for a while.
若闍梨問，隨說所樂。
 If Ruochali asks, he will tell you what he likes.
若不問，禮拜闍梨，請聽我說本來所欲。
 If you don't ask, worship Chali, please listen to what I want to say.
若蒙聽許，隨意問。
 If you agree, feel free to ask.
闍梨若聽，一切當說。
 If Chali listens, everything should be said.
若不問，禮阿闍梨，覓時節當說我來因緣，願闍梨聽我所說。
 If you don't ask, pay homage to Acharya, and when the time comes, you should tell me the reason for my coming. May Acharya listen to what I say.
若阿闍梨聽，一切其所樂當說。
 If Acharya listens, he should tell you everything he likes.
闍梨言善哉，如法教誡，應當攝受。
 Chali's words are very good, and they should be accepted as taught by the Dharma.
是故世尊說偈：
 Therefore, the World Honored One said:
以時而親近，　　令心無憍慢，
 Being close with each other from time to time makes the heart free from arrogance,
梵行能護法，　　譬如樹無風。
 Brahmacharya can protect the Dharma, just like a tree without wind.
念法而修行，　　及法戲自樂，
 Meditate on the Dharma and practice it, enjoy yourself with Dharma plays,
法住法分別，　　當說如實法。
 Dharma abides by Dharma distinction, and the Dharma should be spoken as it really is.
毀法不當行，　　綺語憂戲笑，
 Destroy the law and do not do it properly, talk nonsense, worry and laugh,
瞋恚勿懈怠，　　忿恨貪慢癡，
 Don't be lazy if you are angry, hate greed, pride, ignorance,
愛染佷戾等，　　修行悉伏除。
 Love stains a lot of violence and so on, all of which can be eradicated through spiritual practice.
守義不自高，　　知善誠實語，
 Keep your righteousness and do not exalt yourself; know what is good and speak truthfully;
為定實知聞。
 To establish real knowledge.
若人輒放逸，
 If people are prone to letting loose,
聞慧不增長；
 Wen Hui does not increase;
若人知正法，
 If people know the Dharma,
天人所恭敬。
 Respected by heaven and man.
恭敬成信心，
 Respect turns into confidence,
多聞能護法，　　令得所樂聞。
 Hearing a lot can protect the Dharma and make people listen to what they want.
如是諸功德，　　隨法能修行，
 Such merits and virtues can be practiced according to the Dharma.
能生勝妙解，　　成就智慧人。
 Able to give birth to wonderful solutions and become a wise person.
若有如是師，　　當修不放逸。
 If you have such a teacher, you should practice without letting go.
解脫道論卷第二
 Treatise on the Path of Liberation Volume 2
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original materials] The CD scriptures from the Gaoli collection provided by the great master Xiao Zhenguo, provided by the great master Wei Xi'an, provided by a great master in North America, and the new punctuation provided by the great master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第三
 Volume 3 of Treatise on the Path of Liberation
阿羅漢優波底沙梁言大光造
 Arhat Upadisha Liangyan Daguangzhu
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala

6 - CHAPTER 6 Exposition of Temperaments (Caritaniddesa)

分別行品第六
 The sixth grade of distinction
爾時依止阿闍梨，以數日觀其行。
 Then he relied on Acharya and watched its progress for several days.
其行相應行處，應當教於是行者十四行：
 Those who follow their actions should be taught the following fourteen actions:
欲行、瞋恚行、癡行、信行、意行、覺行、欲瞋恚行、欲癡行、瞋癡行、等分行、信意行、信覺行、意覺行、等分行。
 The actions of desire, the actions of anger and hatred, the actions of delusion, the actions of faith, the actions of intention, the actions of awareness, the actions of desire and hatred, the actions of desire and delusion, the actions of anger and delusion, etc.
復次愛見慢等種種行可知。
 Repeated love, conceit, and other behaviors can be seen.
於是貪欲意使行性樂著，無異於是義，由行故成十四人：
 Therefore, greed and desire make the behavior happy, which is no different from righteousness. From the behavior, there are fourteen people:
欲行人、嗔行人、癡行人、信行人、意行人、覺行人、欲瞋行人、欲癡行人、瞋癡行人、等分行人、信意行人、信覺行人、意覺行人、等分行人。
 Those who practice desire, those who practice anger, those who practice delusion, those who practice faith, those who practice mind, those who practice awareness, those who practice desire and hatred, those who practice desire and delusion, those who practice anger and delusion, those who practice aversion, those who practice faith, those who practice faith and awareness, those who practice awareness, those who practice awareness.
於是欲欲、欲使、欲性、欲樂，此謂欲行人。
 Therefore, desire, desire, desire, nature, and pleasure are called desire practitioners.
其欲常行增上欲，是謂欲行。
 The constant act of desire increases the desire, which is called the act of desire.
如是一切當分別。
 In this case everything should be distinguished.
爾時此十四人略成七人：
 At this time, the fourteen people were slightly reduced to seven people:
如是欲行人、信行人成一；
 Thus those who practice desire and those who practice faith become one;
瞋行人、意行人成一；
 Those who are motivated by anger and those who are motivated by intention become one;
癡行人、覺行人成一；
 Those who are ignorant and those who are enlightened become one;
欲瞋行人、信意行人成一；
 The one who travels with anger and the one who travels with faith becomes one;
欲癡行人、信覺行人成一；
 Those who practice desire and delusion, and those who practice faith and enlightenment become one;
瞋癡行人、意覺行人成一；
 Anger and delusion are one, and consciousness is one;
二等分行人成一。
 The second-class people are divided into one.
問：
 question:
何故欲行人、信行人成一？
 Why do those who desire and those who practice faith become one?
答：
 answer:
欲行人於善朋增長信行欲，親覲功德故。
 Those who wish to travel to good friends will increase their trust and desire, so that they can gain merit by visiting each other personally.
復次以三行欲及信，此句成一相，有愛念義、覓功德義，非捨義。
 Again, with the three elements of desire and faith, this sentence forms one phase. It has the meaning of loving and thinking, seeking merit and virtue, and not giving up.
於是欲者念欲、信者念善，欲者覓欲功德、信者覓善功德，欲者不捨非可愛為相、信者不捨可愛為相，是故欲行及信行成一相。
 So the desirous person thinks of desire, the believing person thinks of good deeds, the desiring person looks for desirous merits, the believing person looks for good merits, the desiring person does not give up the appearance of the unlovable, and the believing person does not give up the appearance of the lovely, so the actions of desire and the actions of faith form one phase.
問：
 question:
何故瞋恚行及意行成一？
 Why do the actions of anger and anger and the actions of mind become one?
答：
 answer:
瞋行人於善朋增長智行瞋，親覲功德故。
 People who practice anger gain wisdom and practice anger in good friends, because of the merits of visiting them personally.
復次以三行瞋恚及智成一相，非愛念故、覓瞋故捨故。
 Again, the three elements of anger, anger, and wisdom form one phase. It is not because of thoughts of love, but because of seeking anger, it is because of giving up.
於是瞋人非安愛念、智者非安行念，瞋恚人覓瞋、智者覓行過患，瞋人安捨、智者安捨行，是故瞋行人及意行成一相，等故。
 Therefore, an angry person does not have peaceful thoughts of love, and a wise person does not have peaceful thoughts of action. An angry person looks for anger, and a wise person looks for faults in his behavior. An angry person is peaceful, and a wise person is peaceful and conducts. This is why the angry person and his thoughts and actions form the same phase, and so on.
問：
 question:
何故癡行人及覺行人成一？
 Why do those who are ignorant and those who are enlightened become one?
答：
 answer:
癡行人為得善，增長覺行癡，親覲功德故、信慧動離故。
 Acting foolishly in order to achieve good deeds increases enlightenment and conducts foolishly. This is because of the merits and deeds of the family, and because faith and wisdom are moved away.
復次以二行，癡覺成一相，不自定故、動故。
 Repeatedly with the two elements, delusion becomes one phase, because it is not self-determined and moved.
於是癡安亂故不安、覺種種覺憶故成不安，癡無所趣向成動、覺輕安故成動，是故癡行及覺行成一相，等故。
 Therefore, delusion is restless because of chaos, it is restless because of various kinds of awareness and remembrance, it is active because of lack of interest, it is active because of lightness and tranquility, it is the reason why delusional behavior and awakening behavior become one phase, and so on.
以此方便，餘行當分別，如是此成七人。
 With this convenience, the remaining activities should be separated, thus becoming seven people.
於此七人云何速修行？
 How quickly do these seven people practice cultivation?
云何遲修行？
 Why is it too late to practice?
欲行人速修行，以安可教化，信力故、癡覺薄故。
 If you want to practice quickly, you can teach and educate, because of your faith, but because of your ignorance.
瞋行人速修行，安可教化，有意力故、癡覺薄故。
 People who are angry can cultivate quickly, and they can be enlightened. This is because they are intentional and weak, but because they are ignorant, they are weak.
癡行人遲修行，難可教化，有癡覺力故、信意薄故。
 It is difficult to educate people who are ignorant because they are late in practicing cultivation. They are ignorant because of their weak awareness and weak faith.
欲瞋行人速修行，安可教化，有信意力故、癡覺薄故。
 If you want to be angry, practice quickly, and you will be able to teach. This is because you have faith and strength, but because you are ignorant, you are weak.
欲癡行人遲修行，難可教化，不安信故、癡覺力故。
 People who are deluded by desire are late in practicing cultivation and it is difficult to teach them. This is because they are not confident in their faith and are ignorant of their power.
瞋癡行人遲修行，難可教化，不安意故、癡覺力故。
 People who are angry and foolish are late in practicing and it is difficult to teach them. This is because they are restless and ignorant.
等分行人遲修行，難可教化，不安住意故、有癡覺力故。
 Some practitioners are late in practicing and it is difficult to teach them because they are restless and have delusional awareness.
爾時此七人，由本煩惱成三：
 At that time, the seven people's original worries were divided into three:
欲行人、嗔恚行人、癡行人。
 A person who walks in desire, a person who walks in anger, a person who walks in ignorance.
問：
 question:
此三行何因緣？
 What is the origin of these three elements?
云何可知此欲行人、此瞋行人、此癡行人。
 How can one know such a person who practices desire, such a person who practices hatred, and such a person who practices ignorance?
云何行受衣、乞食、坐臥行處威儀？
 How can you receive clothes, beg for food, sit, lie down, and walk in a dignified manner?
答：
 answer:
初所造因緣、諸行界為因緣、過患為因緣。
 The causes and conditions created in the beginning, all the realms of conduct are the causes and conditions, and the faults are the causes and conditions.
云何諸行初所造因緣？
 Why are the causes and conditions created in the beginning of all actions?
於初可愛方便故，多善業成欲行人。
 In the beginning, I loved convenience, so many good deeds were accomplished by those who wished to do them.
復從天堂落生於此，多起殺割桁械怨業，成瞋行人。
 After being reborn here from heaven, he had many grievances involving killing and cutting beams and weapons, and he became a person of hatred.
不愛業所覆，從地獄從龍生墮落生此。
 Not covered by the karma of love, he fell from hell and dragon life and was born here.
初多飲酒離間成癡行人，從畜生墮落生此。
 In the beginning, he drank too much and alienated people, so he became an idiot and fell from the realm of animals.
如是行，初造因緣。
 Doing this will create karma for the first time.
云何界為因緣？
 Which boundary is the cause and condition?
二界最近故成癡行人，所謂地界、水界。
 The two realms that people have recently become ignorant of are the so-called earth realm and the water realm.
二界最近故成瞋行人，所謂火界、風界。
 The two realms have recently become a place of anger, the so-called fire realm and the wind realm.
四界等故成欲行人。
 The four realms, etc., become those who wish to travel.
如是諸行，界為因緣。
 Such actions are bounded by causes and conditions.
云何過患為因緣？
 How can faults be regarded as causes and conditions?
最多淡成欲行人，最多瞻成瞋行人，最多風成癡行人。
 The most indifferent people become those who are driven by desire, the most those who look at them are those who are angry, and the most common people who are windy are those who are driven by madness.
復有說：
 Fuyou said:
最多淡成癡行人，最多風成欲行人。
 At most, he is a person who is ignorant, and at most he is a person who is driven by desire.
如是過患為因緣。
 Such faults are causes and conditions.
云何可知此人欲行、此人瞋行、此人癡行？
 How can we know that this person acts with desire, this person acts with anger, and this person acts with ignorance?
答：
 answer:
以七行可知。
 It can be known by seven lines.
如是以事、以煩惱、以行、以受取、以食、以業、以臥。
 In this way, it is done by things, by worries, by actions, by receiving, by eating, by actions, and by sleeping.
云何以事可知？
 How can things be known?
欲行人見所有事。
 Those who wish to travel can see everything.
未常見而見，既見。
 It's not common but it's seen, it's seen.
恒觀於真實過患不作意，於小功德成不難，不從此欲解脫。
 Constantly observe the real faults and not pay attention to them, it is not difficult to achieve small merits and virtues, and do not want to be liberated from this.
既觀不能捨行，知於餘事。
 Since you can't give up on your actions, you know the rest.
諸如是行，欲行可知，嗔行人者，見所有如是事，如倦不能久看，隨取過患多毀人，於多功德非不難。
 If you want to do something like this, you can know it. If you do it with anger, if you see all such things, you will be tired and can't look at it for a long time. You will take many mistakes and ruin others, and it is not easy to achieve many merits.
從此不捨，唯以過患得已便，知行餘事亦如是，行瞋行可知。
 From now on, I don’t want to give up. I only accept my faults as my own convenience. Knowing and doing other things is the same.
癡行人見所有如是事，於功德過患成信他，聞他人所薄亦薄、聞他所讚歎亦讚歎，自不知故。
 When a foolish person sees all such things, he believes in him regardless of his merits and demerits. He also praises others when he hears them, and praises them when he hears them. He does not know why.
以如是行於外事，癡行可知。
 If you act like this in foreign affairs, you will know how to act foolishly.
如是以事。
 Such is the case.
問：
 question:
云何以煩惱可知？
 How can we know why we are troubled?
答：
 answer:
欲行人五煩惱，多行嫉、慳、幻、諂、欲，此謂五。
 The five afflictions of those who desire to practice are jealousy, stinginess, illusion, flattery, and desire. These are called the five.
瞋恚行人五煩惱，多行忿、恨、覆、慳、瞋，此謂五。
 The five afflictions of a person with anger include anger, hatred, hatred, thrift, and anger. These are called the five.
癡行人五煩惱，多行懶、懈怠、疑、悔、無明是五。
 The five troubles of a person who is ignorant are laziness, laziness, doubt, regret, and ignorance.
如是以煩惱可知。
 This can be seen through troubles.
問：
 question:
云何以行？
 How can clouds move?
答：
 answer:
欲行人見行以性，舉脚疾行平，舉脚平，下脚不廣，舉脚可愛行。
 People who want to walk see that walking is based on their nature, raise their feet quickly and walk flat, raise their feet flat, and not spread their lower feet widely, and raise their feet cutely.
如是以行，欲行可知。
 If you act in this way, you will know if you want to act.
嗔恚行人見行以性，急起脚急下，相觸以半脚入地。
 When an angry traveler sees his behavior, he jumps up and down quickly, touching each other with half of his feet touching the ground.
如是已行，瞋恚人可知。
 If this is done, people will know how to be angry and angry.
癡行人見行以性，起脚摩地亦摩下，以脚觸脚行。
 A foolish person sees that walking is based on his nature. He raises his feet to rub the ground and rubs them down. He walks with his feet touching his feet.
以如是行，癡行人可知。
 If you act like this, you will be able to understand the foolish person.
如是以行。
 Act like this.
問：
 question:
云何以著衣欲行人？
 Why do you want to walk around while wearing clothes?
答：
 answer:
欲行人若捉衣以性，不多見不寬著衣太下，周正圓，種種可愛可見。
 If you want to walk by the clothes, you will catch the sex. It is rare to see that the clothes are too wide and too low. The circumference is perfect and round, and all kinds of cuteness can be seen.
瞋行人著衣以性，大急太上，不周正不圓，不種種可愛，不可觀。
 A person who is angry is dressed in a sexual way, is extremely anxious, is neither upright nor round, does not have all kinds of cuteness, and is not respectable.
癡行人若著衣以性，多寬，不周正不圓，非種種可愛可觀。
 If a foolish person wears sex clothes, they will be wide, neither round nor round, and they will not be cute or attractive in any way.
如是以著衣可知。
 This can be seen by wearing clothes.
問：
 question:
云何以食可知？
 How can we know how to eat?
答：
 answer:
欲行人樂肥甜，瞋恚行人樂酢，癡行人不定樂。
 Those who walk in desire will be happy with fat and sweet things, those who walk in anger will be happy with wine, and those who walk in ignorance will not be happy.
復次欲行人食時，自量相應中適取揣食，亦知氣味，不速食，若得少味成大歡喜。
 Next time when you want to eat, you should take the appropriate amount of food according to the amount, and also know the smell, and do not eat quickly. If you get a little taste, you will be very happy.
瞋行人見食，多取揣食滿口食，若得少味太瞋惱。
 When an angry person sees food, he will take more food and fill his mouth with it. If he gets less food, he will be angry.
癡行人見食，不圓小揣食不中適，少取以食塗染其口，半揣入口、半墮盤器，亂心不思惟食。
 When a person who is an idiot sees food, he or she eats food that is not round and small and does not eat properly. He takes less food and smears his mouth with it. He half puts it in his mouth and half drops it from the plate. He is distracted and does not think about eating.
如是以欲可知。
 This can be known by desire.
問：
 question:
云何以事知？
 How can one know things?
欲行人掃地，平身捉掃箒，不駃不知土沙而能清淨。
 If you want to sweep the ground for pedestrians, you can catch the sweeping basket with your body flat, but you don't know the dirt and sand and can clean it.
瞋行人若掃地，急捉掃箒，兩邊駃除去土沙，急聲，雖淨潔而不平等。
 If a person who is angry is sweeping the floor, he grabs the sweeping pan quickly and removes the dirt and sand on both sides. The sound is clean but not equal.
愚癡行人若掃地，寬捉掃箒，輾轉看盡處處不淨，亦不平等。
 If a foolish traveler sweeps the floor, grabs a sweeping basket, and tossing and turning to see that everything is unclean, it is not equal.
如是浣染縫等，一切事平等作不與心，是欲人瞋行人。
 Such as staining seams, etc., doing everything equally and not doing it with the heart is the desire for others and the anger for others.
於一切事不平等作不與心。
 Don't be unequal in everything.
癡行人亂心，多作不成。
 A foolish person has a confused mind and can do many things without success.
如是以事可知。
 This can be seen from things.
問：
 question:
云何以臥坐？
 Why do you lie down and sit?
欲行人眠不駃，眠先拼擋臥處令周正平等，安隱置身屈臂眠，夜中有喚即起，如有所疑即答。
 If you want to go to sleep, you should first block the sleeping area so that Zhou Zhengping can rest peacefully and sleep with your arms bent. Get up as soon as you are called in the night and answer any questions you have.
瞋行人若眠駃，隨得所安置，身面目頻蹙，於夜若有人喚即起瞋答。
 A person who is angry is like sleeping. Whenever he finds a place to stay, his body and face will often frown. If someone calls him at night, he will become angry and respond.
癡人若眠臥，處不周正，放手脚覆身而臥，夜中若有人喚，應聲噫噫久時方答。
 If a fool is sleeping and lying down, not in an upright position, and lying with his hands and feet covering his body, if someone calls him in the night, he will respond with a murmuring sound for a long time.
如是以臥可知。
 This can be seen by lying down.
問何行何法用受衣、乞食、坐臥行處？
 Asking where to go and how to receive clothes, beg for food, sit, lie down and walk?
若欲行人，衣麁不下色可憎，是與其衣當著。
 If you want to walk around, it is disgusting if your clothes are not wet, so you should keep your clothes on.
瞋行人衣精細，衣淨潔好色下可愛，是應當著。
 People who are angry should wear fine clothes, clean clothes, lustful clothes, and cute clothes.
癡行人衣隨所得當著。
 A foolish person wears whatever he wants in front of him.
欲行人乞食，麁不淨潔、無美氣味，少乞食。
 If you want to beg for food on the road, it is not clean and has no good smell, so don't beg for food.
瞋行人乞食，肥美淨潔、好氣味，如意所得。
 When an angry person begs for food, he will get what he wants, which is fat, clean, and smells good.
癡行人乞食，隨所得有節。
 A foolish person begs for food and follows what he gets.
欲行人臥坐於樹影水間，於小遠村處，復於未成寺。
 Travelers who want to travel lie down and sit among the shadows of trees and water, in a small distant village, and then return to an unfinished temple.
於無臥具處，是其當眠坐。
 In places where there is no bedding, he should sleep and sit.
瞋行人坐臥樹影水邊，成就平正，於寺已成，臥具具足，成其坐臥處。
 The angry traveler sits and lies by the waterside in the shadow of a tree, achieving peace and integrity. The temple has been completed, and bedding has been provided for him to sit and lie down.
癡行人依師親覲當住。
 Idiots should pay homage to the Master personally.
欲行人行處，麁飯飲食處，若入聚落應向日而行，於惡人處是其當行。
 If you want to walk where people are walking, where you are eating or drinking, and if you are entering a settlement, you should walk towards the sun. This is what you should do if you are in a place where evildoers are.
瞋恚行人處，於飯水飲食具足，逐日而入，多信向人處是其當入。
 When anger and anger are wandering around people, if they have enough food and water, they will enter day by day. If they have much faith in others, this is where they should enter.
癡行人隨所得處。
 A foolish person will follow whatever he wants.
欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處。
 The place where people who desire to walk in majesty often walk their feet, the place where people who walk with anger sit and lie down, and the people who walk in ignorance follow their footsteps.
於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因。
 Therefore, the desire is based on the lovable state as belief, the angry person is based on the unlovable state as belief, and the foolish person is not observing as the cause.
欲者如奴，瞋恚者如主，癡者如毒。
 Those who are lustful are like slaves, those who are angry are like masters, and those who are ignorant are like poison.
貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染。
 Those who are greedy and have few faults will be able to avoid being undefiled; those who are angry and have big faults will be able to avoid being defiled; those who are idiots will be able to avoid defilements due to their big faults.
欲行人樂色，瞋行人樂諍，癡行人樂懈怠。
 Those who walk in lust are happy with sex, those who walk in anger are happy with criticism, and those who are ignorant are happy in laziness.

7 - CHAPTER 7 Exposition of the Meditation Subjects

分別行處品第七
 The Seventh Chapter of Separate Virtues
爾時依止師觀其所行，授三十八行，當復教示令二行相應。
 At that time, the teacher observes what he is doing and teaches him thirty-eight lines. He should then teach the two lines accordingly.
問：
 question:
云何三十八行處？
 Why are there thirty-eight lines?
答：
 answer:
謂十一切入：
 It is said that the ten cuts into:
地、水、火、風、青、黃、赤、白、空處、識處一切入。
 Earth, water, fire, wind, blue, yellow, red, white, space, and consciousness all enter.
又十不淨想：
 Another very impure thought:
膖脹想、青淤想、爛想、棄擲想、鳥獸食噉想、身肉分張想、斬斫離散想、赤血塗染想、虫臭想、骨想。
 Thoughts of swollen body, bruises, death, abandonment, eating birds and animals, thoughts of body and flesh being spread apart, thoughts of being cut and scattered, thoughts of red blood staining, thoughts of insect odor, and thoughts of bones.
又十念：
 Another ten thoughts:
念佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。
 Remember the Buddha, the Dharma, the Sangha, the precepts, charity, heaven, death, body, counting breaths, and silence.
又四無量心：
 Another four immeasurable minds:
慈、悲、喜、捨。
 Kindness, compassion, joy, and equanimity.
觀四大、食不淨想、無所有處、非非想處。
 Observe the four elements: eating is not pure thought, has no place, and is not thought of.
斯謂三十八行處。
 This is called the thirty-eight lines.
此三十八行處，以九行當知最勝。
 Of these thirty-eight lines, nine lines should be considered the best.
一以禪、二以正越、三以增長、四以緣、五以事、六以勝、七以地、八以取、九以人。
 The first is Zen, the second is transcendence, the third is growth, the fourth is conditions, the fifth is things, the sixth is victory, the seventh is ground, the eighth is taking, and the ninth is people.
問：
 question:
云何為禪？
 What is Zen?
答：
 answer:
謂十行處成禪外行。
 It is said that the ten elements of Zen become a layman.
又十一行處成就初禪。
 And the first jhāna was achieved at the eleventh line.
又三行處成就三禪。
 In addition, the three practices are achieved in the three jhanas.
又一行處成就四禪。
 Another line of practice achieves the four jhanas.
又九行處成就四禪五禪。
 In addition, the fourth and fifth jhanas are achieved at the nine elements.
又四行處成就無色四禪。
 He also achieved the four colorless jhanas in the four elements.
問：
 question:
云何十行處成禪外行？
 How can one become a Zen layman in the ten practices?
答：
 answer:
除數息及觀身，餘八念及觀四大、食不淨想，是謂十外行。
 In addition to counting the breath and contemplating the body, the remaining eight thoughts, contemplating the four elements, and the thought of impure food are called the ten lay practices.
問：
 question:
云何十一行處初禪所攝？
 Why is it captured in the first jhana at the eleventh line?
答：
 answer:
十不淨想及觀身，是謂初禪所攝。
 The ten impure thoughts and body contemplation are captured by the first jhana.
問：
 question:
云何三行處，三禪所攝？
 Why is it that the Three Elements are captured by the Three Zens?
答：
 answer:
謂慈、悲、喜。
 It means kindness, compassion and joy.
問：
 question:
云何一行處四禪所攝？
 Why is it captured by the four Zen practices in Yixinxingcheng?
答：
 answer:
謂捨。
 It's called giving up.
問：
 question:
云何九行處，四禪五禪所攝？
 How can the Nine Elements be captured by the Four and Five Meditations?
答：
 answer:
除空一切入、識一切入，餘殘八一切入及數息念。
 After eliminating the all-entrance of emptiness and all-entrance of consciousness, the remaining eight all-entrances and the thought of counting breaths remain.
問：
 question:
云何四行處，四無色所攝？
 How come the four directions are captured by the four colorless elements?
答：
 answer:
虛空一切入、識一切入、無所有處、非非想處，是名四行。
 All space enters, all consciousness enters, there is no place, and there is no place for non-thinking. These are called the four elements.
如是以禪可知。
 This can be understood through Zen.
問：
 question:
云何以正越？
 Why is the cloud rising?
答：
 answer:
入行處成為越色，除無色一切入，餘八一切入。
 The place of entry becomes more form, except for the colorless, all other things enter.
餘三十行處，不成為越色。
 The remaining thirty rows will not become more colorful.
又三行處成為越事，二無色一切入及無所有處。
 In addition, the three elements become the most important things, and the second is the place where everything enters and has nothing.
餘三十五行處，不成為越事。
 In the remaining thirty-five lines, it is not a big deal.
又一行處成為越想受，所謂非非想處。
 Another line of thinking becomes the place where you want to feel more and more, the so-called non-non-thinking place.
餘三十七行，不成為越想受。
 The remaining thirty-seven lines, if it doesn’t happen, the more I want to suffer.
如是以越可知。
 The more you know, the better.
問：
 question:
云何以增長？
 Why does the cloud grow?
答：
 answer:
十四行處可令增長，所謂十一切入及四無量心。
 The fourteen elements can increase growth, the so-called ten cuts and the four immeasurable minds.
餘二十四行處，不應令增長。
 The remaining twenty-four lines should not be allowed to grow.
如是以增長可知。
 This can be seen by growth.
問：
 question:
云何為緣？
 Why is it fate?
答：
 answer:
九行處為神通緣，除無色一切入。
 The nine elements are the conditions for supernatural power, except for the formless.
八一切入，及分別虛空一切入。
 The eight entrances are all entrances, and all entrances are to distinguish the void.
餘三十行，不成神通緣。
 The remaining thirty lines are not destined for supernatural powers.
三十七行處成為毘婆舍那緣，除非非想處。
 Thirty-seven places of action become the conditions of Vipassana, unless they are not the places of thought.
又一行處不成毘婆舍那緣，所謂非非想處。
 Another line of conduct does not form the condition of Vipassana, the so-called non-non-thinking place.
如是以緣可知。
 This is known by fate.
問：
 question:
云何為事？
 What's the matter?
答：
 answer:
二十一行處是分別事，十二行處是為實事，五行處不應說分別事、實事。
 The twenty-one elements are about distinguishing things, the twelve elements are about practical things, and the five elements should not be said about distinguishing things or practical things.
問：
 question:
云何二十一行處是分別事？
 Why are twenty-one lines of business divided?
答：
 answer:
除識一切入，餘九一切入，十不淨想及念數息、念身。
 Except for all entry of consciousness, the remaining nine are all entry, including the ten impure thoughts and thoughts of breathing and body.
問：
 question:
云何十二實事？
 What are the twelve facts?
答：
 answer:
識一切入、非非想處，及十禪外行。
 Recognize everything that enters, the place of non-non-thinking, and the ten external practices of jhana.
問：
 question:
云何五不應說分別事及實事？
 Yunhewu shouldn't talk about distinguishing things from real things?
答：
 answer:
謂四無量心及無所有處。
 It refers to the four immeasurable minds and the place where there is no place.
復次二行處，內營事內事。
 The second element is the second element, which is internal business and internal affairs.
又二行處，內營事外事。
 And the second line is about internal affairs and external affairs.
又一行處，外營事內事。
 In another line of work, the external affairs are handled by the internal affairs.
又二十一行處，外營事外事。
 There are also twenty-one offices, doing business outside and doing foreign affairs.
又四行處，內營事內事設外事。
 And in the four elements, there are internal affairs and external affairs.
又四行處，設內營事設外營事外事。
 And in the four places, there are internal operations and external operations.
又二行處，設內營事設外營事設內事設外事。
 There are also two offices, which are divided into internal affairs and external affairs.
又一行處，內外營事內事。
 In another line of business, things are done both internally and externally.
又一行處，內營事不應說及內事外事。
 In another line of work, internal affairs should not be mentioned as internal affairs and external affairs.
於是二行處內營事內事者，謂識一切入及非非想處。
 Therefore, those who are engaged in internal affairs in the second place of conduct are called the place of awareness of all entry and non-non-non-thinking.
又二行處內營事外事者，所謂念數息、念身。
 The second line of thinking is to do things internally and externally, which is called counting the breath and thinking about the body.
又一行處外營事內事者，所謂念死。
 Another type of person who is engaged in external affairs and internal affairs is called thinking about death.
又二十一行處外營事外事者，謂十不淨想、四無量心、四色一切入、虛空一切入及念佛念僧。
 Another twenty-one are those who engage in external affairs, including the ten impure thoughts, the four immeasurable thoughts, the entry of all four colors, the entry of all space, and the recitation of the Buddha and the Sangha.
又四行處內營事內事設外事者，謂念戒、念施、觀於四大及不淨食想。
 In addition, those who do internal things and set up external things in the four elements are called mindfulness of precepts, mindfulness of charity, and contemplation of the four elements and thoughts of impure food.
又四行處設內營事設外營事說外事，謂四色一切入。
 In addition, the four elements have internal affairs and external affairs, which means that all the four colors enter.
又二行處設內營事設外營事設內事設外事，謂念法念寂寂。
 In addition, in the second line, there are internal affairs and external affairs. There are internal affairs and external affairs. It is said that the thought of Dharma is silent.
又一行處內外營事內事，謂為念天。
 Another line is to deal with internal affairs both inside and outside, which is called thinking about heaven.
又一行處內營事內事外事不應說，謂無所有處。
 Another line of work should not be said about internal affairs and external affairs, which means that there is no place.
又二行處過去事，謂識一切入及非非想處。
 The second step is to deal with past events, which means knowing everything and the place of non-non-non-thinking.
又一行處於未來事，所謂念死。
 Another line is in the future, which is called thinking about death.
又一行處於現在事，所謂念天。
 Another line of work is in the present, which is called thinking about heaven.
又六行處設過去事設未來事設現在事，謂念佛念僧念戒念施，及觀四大不淨食想。
 In addition, in the six elements, past events, future events, and present events are established, which means reciting Buddha, reciting monks, reciting precepts, reciting alms, and contemplating the four impure thoughts of food.
又二行處設過去事設現在事設不應說過去未來者，所謂念法、念寂寂。
 In addition, the past and present should not be mentioned in the second line. It should not be said about the past and the future. It is called thinking of Dharma and thinking of silence.
又二十六行處不應設三世事，謂九一切入、十不淨想、四無量心，及念數息、念身、無所有處。
 In addition, the twenty-six conduct points should not include things in the three worlds, which are the nine entry points, the ten impure thoughts, the four immeasurable minds, and the thought of counting the breath and the body, which have no place.
又四行處動事，謂火一切入、風一切入，及虫爛想，及念數息，其處則動，其相不動。
 Also, things are moving everywhere in the four places, that is, if fire comes in, if wind comes in, if there are thoughts of insects dying, if there are thoughts of counting breaths, they will move in all places, but their images will not move.
餘三十四不動事。
 Yu thirty-four remained motionless.
如是以事可知。
 This can be seen from things.
問：
 question:
云何為勝？
 What is victory?
答：
 answer:
八一切入、四無色定，是名勝，真實事故。
 The Eightfold Entrance and the Four Formless Concentrations are famous places and real events.
以八一切入是名定勝故，彼第四禪得勝地故。
 This is why the fourth jhāna is the most successful because of the eight factors that enter it.
四無色定成勝。
 The four colorless elements determine victory.
十不淨想及食不淨想是名想勝，以色、以形、以空、以方、以分別、以和合、以執著故、以不淨想事故。
 The Ten Impure Thoughts and Impure Thoughts about Eating are called impure thoughts: color, shape, emptiness, direction, distinction, combination, attachment, and impure thoughts about accidents.
以十念處是名勝念，微細故、隨念故。
 The ten places of mindfulness are the famous thoughts, because they are subtle and random.
四無量心以無過為勝，受饒益故。
 The four immeasurable minds are victorious because they have no faults and receive benefits.
觀四大是名慧勝，以執著空故。
 Observing the four elements is called wisdom, which is the reason why it is empty because of attachment.
如是以勝可知。
 This is how you can know by winning.
問：
 question:
云何以地？
 Where do the clouds come from?
答：
 answer:
十二行處不生於天上，謂十不淨及念身、食不淨想。
 The twelve elements are not born in heaven, which means that the ten impurities include thoughts of the body and food.
又十三行處不生於色有，初十二及數息念不生色有。
 In addition, the thirteenth element does not produce material existence, and the twelfth day and the number of breaths do not produce material existence.
除四無色處，餘行處不生於無色有。
 Except for the four colorless places, the rest of the activities do not arise from formless existence.
如是以地可知。
 This can be known from the ground.
問：
 question:
云何以取？
 How to get the cloud?
答：
 answer:
謂十七行處，以見應取相。
 It is said that the seventeen elements are located in order to see the corresponding appearance.
除風一切入及無色一切入，餘七一切入、十不淨想。
 Except for the entry of wind and all entry of formlessness, there are seven remaining entry points and ten impure thoughts.
又一行處以觸應取相，謂念數息。
 In another line, contact should be used to take the form, which is called counting breaths.
又一行處，或以見或以觸應取，謂風一切入。
 Another line of sight, either by seeing or touching, means that the wind is entering.
餘十九行處，以聞分別應取。
 The remaining nineteen rows should be picked based on hearing.
又五行處，初坐禪人不應修行，四無色及捨。
 In addition to the five elements, those who are new to sitting meditation should not practice the four elements: formlessness and equanimity.
餘二十三，初學禪人應取。
 The remaining twenty-three should be taken by beginners of Zen.
如是以取可知。
 If so, it can be known.
問：
 question:
云何以人？
 Why is the cloud human?
答：
 answer:
欲行人，四無量不應修行，以淨相故。
 If you want to practice, you should not practice the four immeasurables in order to purify your appearance.
何以故？
 Why?
欲行人作意淨想非其所行，如痰病人多食肥腴非其所宜。
 It is not appropriate for a person who wants to practice pure thinking to do so, just as it is not appropriate for a patient with phlegm to eat too much fat.
瞋行人十不淨想不應修行，瞋恚想故，瞋恚作意非其所行。
 People who practice anger should not practice cultivation because they have ten impure thoughts. Therefore, they have thoughts of anger, and thoughts of anger are not what they should do.
如瞻病人飲食沸熱非其所宜。
 If the patient eats hot food, it is not suitable for him.
癡行人未增長智，不應令起修行處，離方便故。
 If a person who is an idiot has not grown in wisdom, he should not be allowed to practice in a place that is far away from convenience.
若離方便，其精進無果，如人騎象無鉤。
 If it is separated from convenient means, its efforts will be fruitless, just like a man riding an elephant without a hook.
欲行人應修不淨想及觀身，是其欲對治故。
 Those who wish to practice meditation should practice impure thoughts and meditate on the body, because this is the reason why they want to counteract it.
瞋行人應修四無量心，是瞋對治故；
 People who are angry should cultivate the four immeasurable minds to combat anger;
或當修色一切入，心隨逐故。
 Or when cultivating color, everything comes in, and the mind follows it.
信行人當修六念處，念佛為初信定故。
 Those who practice faith should practice the six places of mindfulness, and reciting the name of the Buddha is the reason for the initial concentration of faith.
意行人當修觀四大、於食不淨想、念死、念寂寂，深處故。
 Those who practice mindfulness should practice contemplation of the four elements, thinking about food as impure, thoughts about death, and thoughts about silence, which are deep in the mind.
復次意行人於一切行處無所妨礙。
 Again, there will be no hindrance in all walks of life.
覺行人當修念數息，以斷覺故。
 Awakening practitioners should meditate on counting breaths in order to end their awakening.
癡行人以言問法、以時聞法、以恭敬法與師共住，令智增長。
 A foolish person asks the Dharma in words, listens to the Dharma at the right time, and lives with the teacher with respect for the Dharma, so that his wisdom grows.
於三十八行隨其所樂，應當修念死及觀四大最勝。
 During the Thirty-Eight Actions, one should practice mindfulness of death and contemplate the four greatest virtues, as they please.
復說於分別行處，我見彼勝。
 Again, in the place of separation, I see the victory.
六人於所分別，略而為三。
 The six people are divided into three.
問：
 question:
若然，於初有妨。
 If so, it would be a problem at the beginning.
答：
 answer:
二欲行人，謂鈍根、利根。
 The second desire to practice is called blunt roots and sharp roots.
為鈍根欲人修不淨觀，為其欲對治，是所應教，行修得除欲。
 People with dull roots want to cultivate the contemplation of impurity, and they want to cure it. This is what should be taught, and the practice can eliminate desires.
利根欲人，初信增長，當修念處，是所應教，行修得除欲。
 People with sharp faculties and desires will grow in their initial faith. They should practice mindfulness. This is what they should be taught. Through practice, they can eliminate desires.
二瞋行人，謂鈍根、利根。
 The two evil spirits are those with blunt roots and sharp roots.
為鈍根瞋恚行人，修四無量，是其瞋恚對治，是所應教，行修得除瞋。
 For those who practice anger and anger with blunt roots, they should practice the four immeasurables, which are the antidote to their anger and anger. This is what they should be taught, and they can get rid of anger through practice.
利根瞋恚行人，以智增長修行，勝處是所教，修得除瞋。
 Those who have a strong sense of anger can arouse people's anger. If they practice with wisdom, they will gain the advantage of being taught. If they practice, they can get rid of anger.
二癡行人，謂無根、鈍根。
 The two idiot practitioners are said to have no roots and blunt roots.
為無根癡行人，不應教修行處。
 For those who are ignorant and ignorant, they should not teach you where to practice.
為鈍根癡行人，為除覺，應教修念數息。
 For those who are stupid and have dull faculties, they should be taught how to count their breaths in order to avoid enlightenment.
如是以略，唯成三人，是故無妨。
 In this way, we can only make three people, so there is no problem.
於是法，一切入及數息，以空增長，無妨成一切行。
 Therefore, the Dharma, all the incoming and outgoing breaths, grow with emptiness, and can accomplish all actions.
若已得勝功德，勝一切行所行之處，故成不妨。
 If you have gained merit and virtue, you will be able to conquer everything you do, so you may not succeed.
解脫道論卷第三
 Volume 3 of Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第四
 Volume 4 of the Treatise on the Path of Liberation
阿羅漢優波底沙梁言大光造
 Arhat Upadisha Liangyan Daguangzhu
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala

8 - CHAPTER 8 The Way to Practise [the Meditation Subjects]

行門品第八之一
 One of the eighth products of the industry
問：
 question:
云何地一切入？
 What is the earth totality?
何修？
 How is it practised?
何相？
 What is its characteristic?
何味？
 What is its essential function?
何處？
 What is its footing?
何功德？
 What are its benefits?
一切入者何義？
 What is the meaning of “totality”?
幾種地？
 How many kinds of earth are there?
何地取相？
 What is the sign of earth?
云何作曼陀羅法？
 How to make a disc?
何修地法？
 What is the method of practising the earth [totality]?
答：
 answer:
是心依地相生，此謂地一切入。
 This is the mind's dependence on the earth, which is called the entry of all the earth.
心不亂住，是名為修。
 Keeping the mind calm is called cultivation.
善樂著地想為相。
 Good and happy thoughts are the sign.
不捨為味。
 Not giving up is taste.
意無異念為處。
 There are no different thoughts.
何功德者，謂有十二功德，從地一切入是相易得，於一切時、於一切行心行無礙，如意神通，履水遊空如地，受種種色辯，初念宿命辯，及天耳界辯，隨行善趣甘露為邊。
 What merits and virtues are there? It is said that there are twelve merits and virtues, which can be easily obtained from any entry on the earth. At any time and in all actions, the mind and conduct are unobstructed, with supernatural powers as desired, walking on water and swimming in the sky, receiving all kinds of color perception, and first thinking about destiny. , and the realm of heavenly ears, with the nectar of good deeds as its side.
問：
 question:
一切入何義？
 What's the point of everything?
答：
 answer:
謂周普一切入。
 It is said that Zhou Pu has entered everything.
如佛說偈言：
 As the Buddha said:
若人念佛德，　　生喜充遍身，
 If a person recites the Buddha's virtues, his body will be filled with joy.
觀地一切入，　　周滿閻浮提，
 Observe that everything entering the earth is filled with Jambudvipa,
此觀緣地生，　　心喜亦如是。
 This observation is related to the birth of the earth, and the joy of the heart is also the same.
修如是觀，見曼陀羅遍一切入。
 If you practice such contemplation, you will see the mandala entering everything.
問：
 question:
地幾種？
 What kind of land?
何地取相可修？
 Where can I take the form and practice it?
答：
 answer:
地有二種，一自相地、二造作地。
 There are two types of earth, one is self-related earth and the other is artificial earth.
堅為自相地界，是謂自相地。
 Being firm is the boundary of self-image, which is called self-image.
若手自掘、若教人掘，造作所成，是謂作地。
 If you dig with your own hands, or if you teach others to dig, it is said that you have made the earth.
成四種色，謂白、黑、赤及如明色。
 It forms four colors, namely white, black, red and bright colors.
於是坐禪人，於自相地不應作意，應除白、黑、赤。
 Therefore, a meditator should not focus on his own state of mind, but should eliminate white, black, and red.
何以故？
 Why?
若觀自相地，從此不起彼分相。
 If you look at yourself and the earth, you will never be separated from that.
若取白、黑、赤色，成修色一切入。
 If you take white, black, or red, all colors will be included.
何以故？
 Why?
觀自相地離白黑赤，若作不作當取其相，如明相現當取其相。
 Observe the self-image, earth, white, black and red. If you do nothing, you should take its appearance. If it is clear, you should take its appearance.
問：
 question:
云何名不作地？
 Why is there no name for the place?
答：
 answer:
處處平坦，離於草莽，無諸株杌，於其眼境當令起心，是名地想，是謂不作地。
 Everywhere is flat, away from the grass, and there are no bushes. When looking at it, you should be aware of it. This is called thinking of the ground, which is called not making the ground.
若舊坐禪，隨樂不樂，即見彼分地相，住於不退。
 If you are sitting in meditation in the past, and you are happy but not happy, then you will see the physical appearance of that parting, and live there without retreating.
新學初禪，取作地相作曼陀羅，不觀非作地。
 When learning the first Zen of the new year, make a mandala using the physical ground, without contemplating the non-working ground.
問：
 question:
云何作曼陀羅？
 How can I make a mandala?
答？若坐禪人欲於地作曼陀羅，初從當觀寂寂，或於寺舍，或在石室，或在樹下，不住幽闇無日光處非人行路，於如是處皆遠一尋，洒掃清潔當令地燥。
 answer? If a meditator wants to make a mandala on the ground, he should first observe the silence, whether in a temple, in a stone room, or under a tree. He should not live in a dark place without sunlight and not on the path of human beings. He should look for such places far away. Sweep clean and dry the floor in due course.
掃於處所如明相現時土色，使與地性得相發起。
 Sweep it across the place as if it were a bright earth color, so that the nature of the earth can be stimulated.
籌量調適威儀恭敬，取於器物以水和土，刪去草杌却除糞芥，取其衣帊濟漉泥滓，於淨潔地障蔽坐處，遮斷光明安置禪窟。
 He prepared the objects with dignity and respect, took out the utensils with water and soil, removed the straw and removed the dung mustard, took his clothes and put them into the mud, covered the sitting place on the clean ground, blocked the light, and set up a Zen cave.
不近不遠以規作圓，圓內平滿無有痕跡，然後以泥泥地不雜餘色，以別色不雜於地應安，乃至未燥當覆守護。
 Use a compass to make a circle that is neither near nor far away. The inside of the circle should be flat and without traces. Then it should be placed on the muddy ground without any remaining colors. It should be placed on the ground with other colors without being mixed with other colors. Even if it is not dry, it should be covered and guarded.
若至燥時以異色界，其外或如米篩大、或如搔牢大，或圓或方或三角四角，應當分別。
 If there is a different color boundary when it is dry, the outside may be as big as a rice sieve, or as big as a scratch, or it may be round, square, or a triangle with four corners, which should be distinguished.
本師所說，最勝圓作曼陀羅。
 According to my master, the most perfect circle is the mandala.
若於衣、若於板、若於壁處，皆作曼陀羅，於地最勝。
 If you make a mandala on clothes, on a board, or on a wall, it is the best on the ground.
如是先師所說。
 As the master said.
問：
 question:
云何修地法？
 How to practice earth law?
答：
 answer:
若坐禪人欲修地一切入，從初當觀欲過患，復應觀出離功德。
 If a meditator wants to practice all-entrances in the world, he should observe the shortcomings of desire from the beginning, and then he should observe the merits and virtues of renunciation.
問：
 question:
何故應觀欲過患？
 Why should we contemplate the excesses of desire?
答：
 answer:
欲者少氣味，故多憂苦，於是處多過患。
 Desires have less smell, so they have more sorrow and suffering, so they have more troubles.
欲者如骨，喻少氣味。
 Desire is like bones, meaning there is little smell.
欲者如肉揣喻，以多屬故。
 Desire is like flesh, and it is because of its many attributes.
欲者如逆風把火喻，隨燒故。
 Desire is like a fire being held against the wind, and it burns along with it.
欲者如炎炭喻，大小故。
 Desire is like burning charcoal, so it is big or small.
欲者如夢喻，倏忽無故。
 Desire is like a dream, suddenly and without reason.
欲者如借物喻，勢不得久故。
 Those who desire are like borrowing metaphors from things, and their momentum will not last long.
欲者如樹果喻，為人所折故。
 Desire is like a tree with fruit, which is broken by others.
欲者如刀喻，以斬斫故。
 Desire is like a knife, so it is cut off.
欲者如槊喻，以為槊故。
 The person who desires is like a metaphor, thinking that it is because of the desire.
欲者如毒蛇頭喻，可怖畏故。
 Desire is like the head of a poisonous snake, so it can be frightened.
欲者如風吹綿喻，不可守護故。
 Desire is like the wind blowing, so it cannot be protected.
欲者如幻喻，惑癡人故。
 Desire is like an illusory metaphor, which confuses foolish people.
欲者是暗，無所見故。
 Desire is darkness, because there is nothing to see.
欲者是障礙路，礙諸善法故。
 Desire is an obstacle to the way and hinders all good Dharma.
欲者是癡，失正念故。
 Desire is delusion, because one loses his right mind.
欲者如熟，以爛故。
 Desire is like ripeness, so it is rotten.
欲者是械，相駐縛故。
 Desire is a machine, so it is bound to each other.
欲者是盜，功德物故。
 Desire is a thief, because of merit.
欲者是怨家，起鬪爭故。
 Those who are lustful are those who resent the family and start fighting.
欲者是苦，造諸過患故。
 Desire is suffering and causes all kinds of troubles.
如是已觀欲過患，應觀出離功德。
 If you have already meditated on the faults of desire, you should meditate on the merits of renunciation.
名出離者，謂初禪從初出家修諸善，是名出離。
 The name of renunciation refers to the first Zen practice of practicing good deeds from home. This is called renunciation.
問：
 question:
云何出離功德？
 How can you escape from merit?
答：
 answer:
無蓋心自在住寂寂樂，堪忍苦樂住不忘失，曠濟眾事得大果地，堪受供養，二處饒益，是大智慧、是一切善處，名超三界。
 The unblocked mind dwells in peace and tranquility, is able to endure pain and happiness without forgetting them, is open to all things and achieves great results, is worthy of offerings, and is beneficial in two places. This is great wisdom, this is the place of all good, and it is called transcending the three realms.
復次名出離者，彼出離婬欲，是寂寂諸蓋，是樂無垢，是處最勝地，是道為得最勝，是清淨心垢。
 Again, it is called renunciation. It is freedom from sexual desires. It is the silence of all hindrances, it is bliss without stains, it is the most beautiful place, it is the path that is the most successful, it is the purity of mind.
此是功德修行所造，是樂內所修行。
 This is created by the practice of merit and virtue, and is cultivated within the music.
欲是麁，出是勝妙。
 Desire is Qi, and coming out is sublime.
欲者有煩惱，出離者是無煩惱。
 Desire has troubles, but renunciation has no troubles.
欲者是下，出離者是上。
 Desire is below, renunciation is above.
欲者有嗔恚，出離者無嗔恚。
 Those who desire have anger, those who have renounced have no anger.
欲者非可愛果，出離者是可愛果。
 Desire is not the fruit of loveliness, but renunciation is the fruit of loveliness.
欲者有怖畏，出離者無怖畏。
 Those who desire have fear, but those who renounce have no fear.
如是已觀婬欲過患及觀出離功德，依出離生欲樂，心生信、生恭敬，觀可作非可作，依節量食安置衣鉢，身不懈惓心無怠惰，當小行脚。
 In this way, you have meditated on the shortcomings of sexual desire and the merits of renunciation. Based on renunciation, you will have pleasures of desire. In your heart, you will have faith and respect. You will observe what you can do and what you can't do. You will put your clothes and bowl in accordance with the moderation of food. Your body will not be lazy, your mind will not be lazy, and you will walk in small steps. .
小行脚已坐洗手足，應念佛菩提念法念僧。
 Xiao Xingjiao has already sat down and washed his hands and feet. He should recite Buddha, Bodhi, Dharma, and Sangha.
修善行念已，當令歡喜。
 When you practice good deeds and think about them, you should be happy.
我能如此得具足。
 I can be so fulfilled.
若我不得出離，復不久安精進，是故應作勇猛。
 If I cannot leave, I will soon be able to be peaceful and diligent, so I should be brave.
去曼陀羅不遠不近，如軛如尋遠，應安坐具對曼陀羅結跏趺坐。
 To go to the mandala is neither far nor near, like a yoke or looking for a far distance. You should sit on a chair and sit in lotus position in front of the mandala.
令身平正，內心起念閉眼小時，除身心亂，攝一切心成一心。
 Make your body calm and upright, close your eyes for a few hours when thoughts arise in your heart, eliminate confusion in the body and mind, and gather all your thoughts into one mind.
小開眼，髣髴令觀曼陀羅。
 Open your eyes slightly and it's like looking at a mandala.
彼坐禪人現觀曼陀羅形，以三行取相：
 The meditator looked at the shape of a mandala and took the form of three lines:
以等觀、以方便、以離亂。
 Use waiting to observe, use convenience, and avoid chaos.
問：
 question:
云何以等觀？
 Why should Yun wait and see?
答：
 answer:
坐禪人現觀曼陀羅，非大開眼、非大閉眼，如是當觀。
 When a meditator is observing the mandala, he should observe it either with his eyes wide open or with his eyes widely closed.
何以故？
 Why?
若大開眼，其眼成惓。
 If you open your eyes wide, your eyes will be filled with tears.
曼陀羅自性現見自性，彼分想不起。
 The self-nature of the mandala appears and the self-nature cannot be remembered.
若最閉眼，見曼陀羅成闇，亦不見彼相便生懈怠。
 If you close your eyes and see the mandala in darkness, you will not be able to see it and will feel lazy.
是故應離大開眼、大閉眼，唯專心住曼陀羅。
 Therefore, one should avoid wide-opening or closing the eyes, and only concentrate on dwelling in the mandala.
為心住故，當觀如人映鏡見其面像，依鏡見面面從鏡生。
 For the sake of the mind, one should observe like a person's face reflected in a mirror, and the face reflected in the mirror is born from the mirror.
彼坐禪人觀曼陀羅，見其定相依曼陀羅起，是故當觀等觀取相，為心住故。
 When a meditator observes the mandala, he sees that its fixed appearance is dependent on the mandala. Therefore, he should observe and grasp the signs for the sake of his mind.
如是以等觀取相。
 In this way, we can observe the appearance through equal observation.
問：
 question:
云何以方便？
 Why is the cloud so convenient?
答：
 answer:
謂四作意方便。
 It is said that the four methods are convenient.
一謂內隔、二滿方、三轉、四遍滿。
 One is inner separation, two is full square, three is turning, and four is full.
是時見相出散無隔，是時當作內隔作意。
 At this time, we can see each other without separation, and at this time, we should pay attention to the internal separation.
是時見小相、或見半曼陀羅，是時作令滿曼陀羅已，方滿令作意。
 At this time, you can see a small image or half a mandala. At this time, when the mandala is filled with instructions, you can then complete the instructions and concentrate on it.
是時心散亂及心懈懶，是時應當策課如陶家輪。
 At this time, when the mind is distracted and lazy, it is time to plan lessons like Tao Jialun.
是時若心得住，是時令見曼陀羅遍滿無虧，當觀捨。
 At this time, if your mind is able to abide, you will see that the mandala is full and flawless, and you should meditate on it.
如是以方便可知。
 This can be known by convenience.
問：
 question:
云何以離亂？
 Why is Yun out of chaos?
答：
 answer:
離亂有四種，一最速作精進、二最遲作精進、三最高、四最下。
 There are four kinds of chaos, one is the quickest to make effort, the second is the last to make effort, the third is the highest, and the fourth is the lowest.
問：
 question:
云何速作精進？
 How can we make rapid progress?
答：
 answer:
謂急疾作意不待時節，早坐晚罷乃至身疲，是謂速作。
 It means to work quickly without waiting for the right time, to sit up early and stop late, even to the point of being exhausted. This is called working quickly.
問：
 question:
云何遲作精進？
 Why is it too late to make progress?
答：
 answer:
謂離作意方便，雖見曼陀羅，不恭敬作意，數起數眠。
 It is said that if you are away from the convenience of mind-making, even if you see a mandala, you will not respect the mind-making, and you will sleep several times.
若速作精進，則成身懶心退，心出外緣起諸調戲。
 If you work quickly and diligently, your body will become lazy and your mind will recede, and your mind will be troubled by external conditions.
若遲作精進，身心成懶懈怠，起諸睡眠。
 If you delay your efforts, your body and mind will become lazy and sleepy.
最高者，其心退起諸調亂，於所行處成不樂。
 The highest level is when the mind retreats and causes chaos, causing unhappiness wherever you go.
若不樂於初戲笑言語，以由欲心成高。
 If you are not happy with your initial jokes and words, you will become high from your desire.
復次若得諸相行，由喜樂欲心成高。
 Again, if you obtain all the sympathies, your mind will grow from joy and desire to perfection.
最下者，退調緣故，於業處成不樂。
 The lowest level is caused by unhappiness in the karma due to the detuned state of mind.
若不樂，於初行處所作嗔處，由嗔恚心成下。
 If you are not happy, you will be angry at the beginning of your journey, which is caused by your angry mind.
復次久惓覺觀，從勝退落其心，由憂受心成下。
 Repeatedly observing for a long time, his mind retreated from victory and became depressed from worry and suffering.
是坐禪人，若心速作退墮調處，以念根、定根攝伏令捨調。
 For those who are sitting in meditation, if their mind is quick to reach the place of retreat, they can use their mindfulness and concentration faculties to control the meditation.
若心進作退墮懶處，以念根、精進根攝伏令捨懈懶。
 If the mind has retreated into the place of laziness, use the root of mindfulness and energy to control it and make it go away from laziness.
若高心者退墮欲處，成現知令捨欲。
 If a person with a high mind retreats from the place of desire, he will realize the knowledge of the present and let go of desire.
若下心者退墮於嗔恚，成現知令捨瞋恚。
 If a person with a lower mind retreats into anger, he will be able to give up anger through knowledge.
於此四處成清淨心、成專一心，此明因三行定心成，隨意得見曼陀羅形。
 In this four places, a pure mind and a single-minded mind are formed. This clarity is achieved due to the concentration of the three elements, and the mandala shape can be seen at will.
若專一心想成，起名相者有二種，謂取相、彼分相。
 If you concentrate on thinking about it, there are two types of people who name the phases, namely, taking the phase and dividing the phase.
云何名取相？
 What is the name of taking phase?
若坐禪人以不散心現觀曼陀羅，從曼陀羅起想，如於虛空所見，或時遠或時近、或時左或時右、或時大或時小、或時醜或時好、或時多或時少，不以眼觀曼陀羅，以作意方便取相起，是名取相。
 If a meditator visualizes a mandala with a non-distracted mind, starting from the mandala and thinking about it, as seen in the sky, it may be far away or near, left or right, big or small, ugly or ugly. When the time is good, sometimes more, or sometimes less, do not look at the mandala with your eyes, but use the convenience of mind to get the appearance. This is called getting the appearance.
從彼作多故，彼分相起，名彼分相者。
 Since there are many causes, the separate phase arises, and it is called the separate phase.
若作意時隨心即現，非見曼陀羅後生心念，但作心閉眼如先所觀，若遠作意亦即遠見，若近、左右、前後、內外上下亦復如是，隨心即現，此謂彼分相。
 If when you are concentrating on it, it will appear with your mind. It is not like seeing the mandala and then thinking about it, but if you are concentrating on it with your eyes closed, it will be as seen before. Now, this is called the separate phase.
相者何義？
 What does it mean to be a phaser?
謂因義、相義。
 It is called cause and effect.
如佛教比丘，彼諸惡不善法有相起是因緣義。
 Like a Buddhist bhikkhu, the occurrence of all evil and unwholesome dharmas is due to causes and conditions.
復說智義、相義。
 Let’s talk about wisdom and meaning again.
如佛說以作想當捨，是謂智義。
 Just like the Buddha said that thinking should be given up, this is the meaning of wisdom.
復說像義、相義。
 Let’s talk about image meaning and mutual meaning again.
如自見面像想像。
 Just like imagining your own image.
彼分無異義。
 There is no difference between them.
爾時得相，坐禪人於其師所起恭敬心，取於勝相應當守護，若不守護是則當失。
 At that time, when the sign is obtained, the meditator should protect the respect he has for his teacher. If he does not protect it, it will be lost.
問：
 question:
云何應守護？
 Why should clouds be guarded?
答：
 answer:
以三種行應守護相，如是以離惡故、以修行善故、以常作故。
 Three kinds of conduct should be used to protect the appearance, such as avoiding evil, practicing good, and always doing good.
云何離不善？
 Why is it so far away from bad deeds?
樂於作務、樂種種語戲、樂睡眠、樂聚會、樂狎俗，不守護諸根、不節於食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處、應離不好時節食臥坐、不彼對治。
 Those who are happy with work, happy with all kinds of language and play, happy with sleep, happy with gatherings, happy with secular customs, do not protect their faculties, are not strict with food, do not stay up from meditation for the first and last night, do not respect what they have learned, are hostile to relatives and friends, do not practice well, should not When the illness is not good, diet, lie down and sit down, as this is not the cure.
是善，應常作。
 This is good and should be done regularly.
問：
 question:
云何以常作？
 Why does it happen so often?
答：
 answer:
彼坐禪人善取此相，常觀其功德，如珍寶想，常歡喜行，常修多修，或晝夜多修行，或倚坐臥心樂攀緣，處處放心。
 Those who sit in meditation are good at taking this look, always observing their merits and virtues, thinking about them like treasures, always walking with joy, always practicing more, whether practicing day and night, sitting or lying down, feeling happy and climbing, and feeling at ease everywhere.
取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅。
 The image has been grasped, the grasping has been made to arise, the arising has been followed by contemplation, the contemplation has been practiced, and when it is practiced, it is time to contemplate the mandala.
如是以常作見相。
 This is how you usually see things.
彼如是現守護相，或得自在、若相隨心得禪外行。
 If he has the protective appearance like this, he may feel at ease, and if he follows his mind, he may be able to practice Zen.
若外行從心者，由是得安。
 If a layman follows his heart, he will be at ease.
問：
 question:
云何禪外行？
 Why is Zen a layman?
答：
 answer:
此事從心作意不亂，以伏諸蓋，但未修行覺、觀、喜、樂、一心及信等五根，雖得定力念念猶起，是禪外行。
 In this matter, the mind should be focused on keeping the mind steady, so as to subdue all hindrances. However, if the five faculties of awareness, contemplation, joy, joy, single-mindedness, and faith have not been cultivated, even if the mind is still strong and concentrated, this is an outsider's practice of Zen.
安者，從此外行是法，由心得修行力，是覺信等法於事不動，是名為安。
 Peace, practice this Dharma from the outside, gain the power of practice from the heart, feel that faith and other Dharma will not change in things, this is called peace.
問：
 question:
外行及安有何差別？
 What is the difference between layman and security?
答：
 answer:
若伏五蓋是其外行，以伏此五故成安。
 If subduing the five hindrances is an outsider's skill, then subduing these five will result in peace.
以禪外行得勝定，若得勝定是名為安。
 Through the external practice of Zen, we can achieve victorious concentration. If we achieve victorious concentration, it is called peace.
若於身心未得寂寂，於外定心動如船在浪。
 If you have not achieved tranquility in your body and mind, your externally concentrated mind will move like a boat on the waves.
若於身心已得寂寂，處安不動如船無風在水，諸根無力故。
 If the body and mind have attained stillness, they are as still as a boat on the water without wind, because all the roots are powerless.
於所為事外禪行不久住，如小童子，諸根有力故；
 If you practice meditation outside of what you are doing, you will soon be like a little boy, because all your faculties are strong;
於事安靜久住，如有力人。
 Staying quietly in things for a long time is like a powerful person.
修不自在，故禪外行成不和合，如人誦經久廢則忘；
 The practice of Zen is not comfortable, so the external practice of Zen becomes inconsistent, just like a person who has forgotten to recite sutras for a long time;
以修自在，故成安和合，如人誦經恒習不忘。
 By practicing self-control, peace and harmony are achieved, just like a person reciting sutras and never forgetting them.
若不善伏蓋，猶如盲人，於禪外行成盲。
 If you are not good at covering up, you will be like a blind person who becomes blind in Zen practice.
如是等不清淨教。
 If you wait like this, you will not be taught the pure teachings.
若善伏蓋成不盲，於成安定如是等清淨教。
 If you are good at covering up and become non-blind, then you will achieve such pure teachings as peace and tranquility.
從相自在所初，乃至性除，名為外行。
 From the beginning of the appearance of freedom to the elimination of nature, it is called laymanship.
性除無間，是名為安。
 When sex is separated from the rest, it is called peace.
問：
 question:
外行者何義？
 What does it mean to be a layman?
答：
 answer:
禪近故是名外行，如路近村是謂村路，義一名異。
 Zen is close to the outsider, so it is called a layman. For example, if the road is close to the village, it is called a village road. The meaning of the name is different.
安者何義？
 What is the meaning of peace?
安為和合義，如到曼陀羅。
 Being harmonious and righteous is like entering a mandala.
出離、禪安無異義。
 Renunciation and Zen have no different meanings.
於是坐禪人住於外行，應令增長一切入，或於安定或於初禪當令增長。
 Therefore, those who sit in zazen should live in layman's life and should increase all the entrances, either in tranquility or in the first meditation.
問：
 question:
云何應令增長？
 Why should clouds grow?
答：
 answer:
謂從初相如手四指節，當令漸增。
 It is said that from the beginning, the appearance is like the four knuckles of the hand, and it gradually increases over time.
如是作意、如是得自在、如是次第，如輪如蓋、如樹影、如福田、如隣如村、如郭如城，如是次第，漸令漸長遍此大地。
 Such intention, such freedom, such order, like a wheel, like a canopy, like the shadow of a tree, like a blessed field, like a neighbor, like a village, like a country, like a city, like this, gradually spread throughout this earth.
若江山高下、樹木棘刺諸不平正，如是一切不作意。
 If the mountains and rivers are high and low, and the trees and trees are thorny and thorny, there will be no balance and no intention.
乃至大海作意地想，乃至增長，時心所行成最勝定。
 Even if you think about the sea, it will increase, and your mind will achieve the most winning concentration.
若坐禪人得禪外行，不能得安定，此坐禪人以二行應令起安定方便：
 If a person who is sitting in Zen practice Zen practice but cannot achieve tranquility, he should use two methods to achieve tranquility:
一以因緣、二以受持。
 One is based on causes and conditions, and the other is based on acceptance and upholding.
以十行從因緣起安定方便：
 Use the ten elements to stabilize expedients from causes and conditions:
一令觀處明淨、二遍起觀諸根、三曉了於相、四制心令調、五折伏懈怠、六心無味著、七心歡喜、八心定成捨、九離不學定人親近學定人、十樂著安定。
 The first is to make the place of observation clear and pure, the second is to observe all the faculties, the third is to understand the appearance, the fourth is to regulate the mind, the fifth is to be lazy, the sixth is to be dull, the seventh is to be joyful, the eighth is to become equanimous, and the ninth is to be unlearned and calm. Get close to people who are learned and settled, and you will be happy and stable.
問：
 question:
云何作明淨處觀？
 Why do you think of a clear and pure place?
答：
 answer:
以三種行得作分明處，謂能修調適食樂、修時節樂、修威儀樂，遍起諸根。
 By using the three kinds of practices as a place of clarity, it is said that one can cultivate the joy of eating properly, cultivate the joy of seasons, and cultivate the joy of majesty and ritual, all of which arouse all the roots.
觀者，謂信等五根不令消滅、無作懈怠，如快馬乘車。
 Observer, it is said that faith and other five faculties are not allowed to be destroyed and are not slackened, just like a fast horse riding a chariot.
曉了於相者，善捉意想不急不寬，如巧師繩墨平等無偏，善解作意急離不離。
 A person who understands the appearance is good at grasping thoughts without being hasty or wide-ranging. He is like a skillful master who uses ink on a rope to be equal and without bias. He is good at understanding thoughts and will never leave.
制心令調者，有二種行，以二種行成心調：
 There are two kinds of behaviors that regulate the mind, and the two kinds of behaviors make the mind attuned:
一多起精進、二心過度處成心調。
 If one person is too diligent, the two minds will be excessive and the mind will be attuned.
或住婬處及種種相處，增長亂意成於心調。
 Or living in promiscuous places and getting along with each other in various ways will increase the chaos in the mind.
於坐禪人若多起精進，過度處成心調，以二行應制伏心，以令精進起每中調適。
 If a person in zazen has too much energy and his mind is attuned, he should use the two practices to control his mind so that he can adjust his energy every time.
若往婬處及種種相，增長調心，以二行折伏，以觀覓眾苦及惡果報。
 If you go to the promiscuous places and various signs, increase your mind control, and use the two elements to subdue it, you can watch and look for all the suffering and bad consequences.
制伏懈心者，以二行成懈怠心。
 Those who subdue the lazy mind will use two actions to become the lazy mind.
以不得勝定，令心無味，故成懈怠，若多懈怠則欲睡眠。
 If you are not able to win, your mind will be tasteless, so you will become lazy. If you are too lazy, you will want to sleep.
是坐禪人若不得勝定，心無味著故成懈怠。
 If a person who meditates cannot achieve concentration, his mind will be dull and he will become lazy.
以二行當折伏，謂觀功德以起精進。
 The two practices should be subdued, which is called observing the merits and virtues in order to make progress.
若懈怠睡眠懶心，以四種行能伏。
 If you are lazy, sleepy and have a lazy mind, you can subdue it with the four kinds of actions.
若多食者取懈怠想，轉行四威儀，以自作意於光明相、住於露處，令心歡喜無所復著。
 If those who eat too much have lazy thoughts and turn to the four majestic rituals, they will focus on the bright appearance and dwell in the open place, so that their hearts will be happy and have nothing to worry about.
以三行成無味，少方便故、以鈍慧故、以不得寂寂樂故。
 Because of the three elements, it is tasteless, because of the lack of convenience, because of dull wisdom, and because of the lack of tranquility and happiness.
於是坐禪人心若無味，以二種行令得歡喜：
 So if the mind feels dull while sitting in meditation, it can gain joy through two kinds of actions:
一以恐怖、二以歡喜。
 One is terror, the other is joy.
若觀生老死及四惡趣，見諸可畏心生愁惱；
 If you contemplate life, old age, death and the four evil realms, you will be frightened by what you see and your heart will be filled with sorrow;
若念佛法僧戒施天，見六行功德心生歡喜。
 If you recite the precepts of Buddha, Dharma, Sangha and give to heaven, you will feel happy when you see the merits of the six deeds.
心定成捨者，以二行成於禪外地定，以斷諸蓋，心成定。
 If the mind becomes equanimous, it can be achieved through the two practices outside of Zen. In order to cut off all obstacles, the mind will become calm.
或於所得地以起禪枝，故成心定。
 Or you can set up Zen branches in the place you get, so you can become concentrated.
是坐禪人心定有二行，當捨非成住故、中方便調適故，離不學定人，或安定、或外行定、或威儀定。
 There are two aspects of human concentration in sitting meditation. One is to dwell in the non-accomplished state of mind, and the other is to adjust and adjust the conveniences. It is either to be calm, to be ordinary, or to be majestic.
彼人無此，不修不學，不應供養修。
 Those people do not have this, do not cultivate or learn, and should not be supported and cultivated.
學人者，若有安定、有外行定及威儀定，應從修學亦應供養。
 As a scholar, if you have stability, external concentration and majestic concentration, you should practice and make offerings.
樂著安者，此坐禪人，如彼深源、如彼奔泉、如彼低樹，常樂恭敬多所修行。
 Those who are happy and peaceful, this person who meditates is like that deep source, like that running spring, like that low tree, always happy and respectful to those who practice it.
行此十事因緣生於安定。
 Doing these ten things results in stability.
問：
 question:
云何以受持能生安定方便？
 Why can acceptance and upholding it produce stability and convenience?
答：
 answer:
彼坐禪人善解緣起入寂寂處，其所解相，於所修定隨心自在，生其欲樂令心得起，從此身意堪任有用令得受持，從生歡喜心得受持，從生適樂身心得受持，從生光明心得受持，從生悲傷心得受持。
 Those who sit in meditation are good at understanding dependent origination and enter a place of silence. The signs they understand are at ease with the mind in the concentration they cultivate. The desire and pleasure are generated so that the mind can be aroused. From then on, the body and mind can be used for useful purposes and can be upheld. The mind can be upheld and joyful, and the mind can be upheld. The joyful mind and body can be upheld, the mind that produces light can be upheld, and the mind that has produced sadness can be upheld.
以是悲傷令心得靜，善取靜心心得受持。
 Therefore, sadness can make the mind calm, and the good practice of tranquility can help the mind to be upheld.
如是善取，令捨心得受持。
 If you take it well, you will be able to uphold the spirit of equanimity.
從無邊煩惱，心得解脫成就受持，以解脫故彼成一法味，以一味心得受持修行，是故從此勝妙心得增長。
 From boundless troubles, the mind is liberated and upheld. With liberation, it becomes one Dharma flavor. With one mind, it is accepted, upheld and practiced, so the wonderful mind can grow from then on.
如是住受持，起安定方便。
 If you abide and uphold it, you will have stability and convenience.
如是善解緣起及心受持，不久起定。
 With such a good understanding of dependent origination and the upholding of the mind, concentration will soon arise.
彼坐禪人離欲不善法，有覺有觀，於寂靜處心所成就，有喜有樂得於初禪。
 Those who sit in meditation are free from desires and unwholesome dharmas, have awareness and insight, achieve what the mind achieves in a quiet place, and gain joy and happiness in the first jhana.
是地一切入功德。
 This is where all the merits come from.
於是離欲者，離有三種，謂身離、心離、煩惱離。
 Therefore, there are three types of freedom from desire, namely body freedom, mind freedom, and freedom from worries.
問：
 question:
云何身離？
 Why is Yun leaving?
答：
 answer:
遠離諸惱，出處山野。
 Stay away from all troubles and come from the mountains and wilderness.
云何心離？
 Why is Yun Xinli?
以清淨心到勝善處。
 Go to a good place with a pure mind.
云何煩惱離？
 Why worry about leaving?
無結累人，無生死行處。
 No knots and tiredness, no place for life and death.
復次離有五種，謂伏離、彼分離、斷離、猗離、出離。
 There are five kinds of separation, namely fuli, that separation, severance, yili, and renunciation.
云何伏離？
 Why is Yun Fuli?
謂修初禪伏於五蓋。
 It is said that practicing the first jhana lies in the five hindrances.
云何彼分離？
 Why are they separated?
謂修達分定伏於諸見。
 It is said that cultivating and attaining the goal is to be steadfast in all views.
云何斷離？
 Why is the cloud broken?
謂修出世間道斷諸煩惱。
 It means cultivating the transcendental path to eliminate all troubles.
云何猗離？
 Yun He Yili?
謂得果時樂。
 It is said to be happy when the fruit is obtained.
云何出離？
 Why leave?
謂涅槃也。
 It's called nirvana.
欲者有二種，一者處欲、二者欲煩惱。
 There are two types of desires, one is desire, and the other is desire and trouble.
天堂及人所愛色香味觸，此謂欲處。
 Heaven and the sight, smell, taste and touch that people love are called the place of desire.
於此欲處起欲染思惟，是謂欲煩惱。
 Desire-tainted thoughts arising from this place of desire are called desire troubles.
從此欲以心別離、以伏別離，是遠離、是出離、是解脫、是不相應，是謂離欲。
 From then on, desire is separated with the mind and separated with subjugation. It is far away, it is renunciation, it is liberation, it is non-correspondence, it is called separation from desire.
問：
 question:
云何離不善法？
 How can we avoid unwholesome dharma?
答：
 answer:
謂不善根有三種，一貪、二瞋、三癡，與彼相應受想行識及身口意業，此謂不善法。
 It is said that there are three kinds of unwholesome roots, one is greed, the other is hatred, and the third is delusion, and corresponding to them are thoughts, thoughts, actions, consciousness, body, speech and mind, which are called unwholesome dharmas.
說不善有三種：
 There are three kinds of unkindness:
一自性、二相應、三生緣性。
 One self-nature, two correspondences, and three conditioned natures.
是三不善根，謂貪嗔癡，是名自性。
 These three unwholesome roots are called greed, anger, and ignorance, which are called self-nature.
與彼相應受想行識，是名相應。
 Corresponding feelings, thoughts, actions, and consciousness with him is called correspondence.
所起身口意業，此謂緣性。
 The actions of speech and mind are called fate.
以此三不善法，是為遠離、是出、是脫、是不相應，是謂離不善法。
 These three unwholesome dharmas are distance, emergence, escape, and non-correspondence, which are called the unwholesome dharmas of separation.
復次離欲者，離貪欲蓋。
 Those who are free from desire again are free from the cover of greed.
離不善法者，謂離餘蓋。
 Those who are free from unwholesome dharmas are said to be free from remaining cover.
問：
 question:
以說離不善法，欲是不善已在其中，何故別說離婬欲？
 To talk about freedom from unwholesome dharma, desire is already unwholesome, so why not talk about freedom from lust?
答：
 answer:
婬欲是出對治。
 Lust is the remedy.
佛所說欲，能除煩惱。
 The Buddha said that desire can eliminate worries.
離欲者，佛說為出。
 The Buddha said that freedom from desire is the way out.
如得初禪，欲想相應作意成起，此退分法。
 If you have obtained the first jhāna, the thought of corresponding thoughts will arise. This is the method of retreat.
是故以欲和合煩惱。
 Therefore, desires are combined with worries.
欲若別離，一切煩惱皆亦別離，是故別說離欲。
 If desire is separated, all worries will also be separated, so don't talk about separation from desire.
復次離欲者，已得出，成離欲。
 Those who are free from desire again and again have achieved it and become free from desire.
離不善法者，若得不嗔，成離於嗔。
 If one achieves freedom from unwholesome dharmas and is free from anger, he will achieve freedom from anger.
若得明相，成離懈怠睡眠。
 If you get the clear vision, you will be free from laziness and sleep.
若得不亂，成離調戲。
 If there is no chaos, Chengli will tease.
若得不悔，成離於悔。
 If you don't regret what you gain, regret will lead to success and separation.
若得安定，成離於疑。
 If you gain stability, you will be free from doubts.
若得智慧，成離無明。
 If you gain wisdom, you will be free from ignorance.
若得正思惟，成離邪念。
 If you think rightly, you will be free from evil thoughts.
若得歡喜，成離不樂。
 If you are happy, you will not be happy when you are separated.
若心得樂，成離於苦。
 If the heart is happy, it will be free from suffering.
若得一切善法，則離一切不善。
 If you obtain all good things, you will be free from all bad things.
如三藏說。
 As Tripitaka says.
以不貪滿故，成就離欲；
 By not being full of greed, one achieves renunciation;
以不嗔不癡滿故，成就離不善法。
 By being free from anger and delusion, one achieves freedom from unwholesome dharma.
復次離欲者，是說身離；
 The word "free from desire" refers to the separation from the body;
不善法者，是說心離。
 Those who are not good at Dharma are said to have alienated minds.
復次離欲者，是說斷欲覺；
 To be free from desire again means to cut off the awareness of desire;
離不善法者，是說斷嗔恚害覺。
 To stay away from unwholesome dharmas means to cut off anger and anger, which harms consciousness.
復次離欲者，是說避欲樂；
 To abstain from desire again means to avoid sensual pleasures;
離不善法者，是說避著身懈怠。
 To stay away from unwholesome dharmas means to avoid the body and be lazy.
復次離欲者，是說斷於六戲笑及歡喜樂；
 To be free from desire again is to stop the six kinds of play, laughter and joy;
離不善法者，是說斷戲覺及憂苦等，亦說斷於戲笑及捨。
 To break away from unwholesome dharmas means to cut off playfulness, sorrow, etc. It also means to cut off laughter and equanimity.
復次離欲者，是現得樂出於欲樂；
 Those who are free from desire are those who now have pleasure that comes from sensual pleasure;
離不善法者，是現得樂心無過患。
 Those who are free from unwholesome dharmas have a happy mind without any faults.
復次離欲者，謂超出欲流；
 Those who are separated from desire again and again are said to have transcended the flow of desire;
離不善法者，所餘煩惱應生欲有而生色界，是名超越。
 If one is free from unwholesome dharmas, the remaining troubles should arise in the realm of desire and form. This is called transcendence.
有覺觀者，云何為覺？
 For those who have awakening, what is awakening?
謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。
 It means that all kinds of awakening thoughts are settled in the mind, and the mind is not aware of it and enters the right thought. This is called awakening.
此覺成就，故初禪有覺。
 This awakening is achieved, so the first jhana is awakened.
復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。
 Entering the earth again and again, and thinking about it without interruption according to the earth, this is called awakening, just like chanting sutras with your heart.
問：
 question:
覺者何想？
 What do you think?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
答：
 answer:
覺者，修猗想為味，下心作念為起，想為行處。
 For those who are enlightened, thinking is the taste, thinking is the origin, and thinking is the place of action.
云何為觀？
 What is the meaning of cloud?
於修觀時隨觀所擇，心住隨捨，是謂為觀。
 When practicing vipassanā, following the choice of contemplation and keeping the mind abiding, this is called contemplation.
以此相應，成初禪有觀。
 Correspondingly, one can achieve the first level of meditation and insight.
復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。
 Once again, all those who enter the earth and enter concentration should observe from the perspective of cultivating the mind of the earth, just as they observe all meanings.
問：
 question:
觀何相？
 What do you see?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
答：
 answer:
觀者，隨擇是相，令心猗是味，隨見覺是處。
 The observer can choose the appearance as he pleases, the taste in his mind, and the place of awareness as he sees it.
問：
 question:
覺、觀何差別？
 What is the difference between awareness and contemplation?
答：
 answer:
猶如打鈴，初聲為覺，後聲為觀。
 Just like ringing a bell, the first sound is awareness, and the later sound is contemplation.
復次如心所緣，初為覺，後為觀。
 Again, it is like the object of the mind, first it is awareness, and later it is contemplation.
復次求禪為覺，守護為觀。
 Repeatedly seeking meditation becomes enlightenment, and guarding becomes insight.
復次憶是覺，不捨是觀。
 Recalling it again is awakening, and not letting go is contemplation.
復次麁心受持為覺，細心受持為觀。
 Once again, accepting and upholding with a clear mind becomes enlightenment, and receiving and upholding carefully becomes vipassanā.
若處有覺，是處有觀；
 If there is awareness everywhere, there is insight everywhere;
若處有觀，於處或有覺或無覺。
 If there is insight anywhere, there may be awareness or no awareness.
如三藏所說。
 As Tripitaka said.
初安心於事是覺，得覺未定是觀。
 The initial feeling of being at ease with things is awareness, and the feeling of being undecided is insight.
如遠見來人不識男女，及識男女如是色如是形為覺。
 For example, when a person comes from a far-sighted vision, he or she does not recognize men and women, and the awareness of men and women with such colors and shapes is called enlightenment.
從此當觀有戒無戒、富貧貴賤為觀。
 From now on, you should observe whether there are precepts or not, whether you are rich or poor, noble or humble.
覺者求引將來，觀者守持隨逐，如鳥陵虛奮翅為覺，遊住為觀。
 The awakened one seeks to guide the future, and the observers hold on and follow him, just like a bird in its mausoleum with empty wings spread out as awakening, and the wandering and abiding one as contemplation.
初教為覺，久教為觀。
 The first lesson is awakening, the long-term teaching is insight.
以覺守護，以觀搜擇。
 Guard with awareness, search and choose with observation.
以覺思惟，以觀隨思惟。
 Think with awareness, and think with observation.
覺行不念惡法，觀行受持於禪。
 Be aware of your actions and do not think about evil dharma, observe your actions and uphold them in Zen.
如人有力，默而誦經，隨念其義是觀。
 For example, if a person has the strength to recite sutras silently, and then recite the meaning, he will meditate on it.
如覺所覺，覺已能知。
 As the mind perceives, the mind already knows.
觀於辭辯及樂說辯是覺，義辯、法辯是觀。
 Watching rhetorical debate and happy argumentation are awakenings, and watching righteousness debate and legal debate are watching.
心解於勝是覺，心解分別是觀。
 The mind's understanding of victory is enlightenment, and the mind's understanding of distinction is insight.
是為覺觀差別。
 It’s for awareness of differences.
寂寂所成。
 Made of silence.
名寂寂者，謂離五蓋是名寂寂。
 The one who is called Jingji means that he is separated from the five hindrances. This is called Jingji.
復次色界善根。
 The roots of goodness in the form realm again.
復說初禪外行，復說禪心從此心生，是謂寂寂所成，如地水生花名地水花。
 Let’s talk about the first lay practice of Zen, and let’s say that the Zen mind arises from the mind. It is said to be caused by silence, just like flowers growing on the ground and water, which are called ground water flowers.
喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。
 A happy person's heart is always filled with joy and laughter, and his heart is filled with coolness. This is called joy.
問：
 question:
喜何相？
 What's the joy?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
幾種喜？
 What kind of happiness?
答：
 answer:
喜者謂欣悅遍滿為相，歡適是味，調伏亂心是起，踊躍是處。
 Joy is said to be full of joy, taste is the taste, taming the chaotic mind is the origin, and excitement is the place.
幾種喜？
 What kind of happiness?
六種喜，從欲生、從信生、從不悔生、從寂寂生、從定生，及菩提分生喜。
 The six kinds of joy are born from desire, born from faith, born from never regretting, born from silence, born from concentration, and the joy born from Bodhi.
云何從欲生？
 Why do you want to live?
貪欲染著心喜，是名欲生喜。
 Greed taints the joy of the heart, which is called desire giving rise to joy.
云何從信生？
 How can one be born from faith?
多信人心喜，及見陶師等生喜。
 People who believe more will be happy, and they will be happy when they see the pottery master.
云何從不悔生喜？
 Why do you never regret and rejoice?
清淨持戒人多生歡喜。
 Those who keep the pure precepts will have many happy lives.
云何從寂寂生？
 How can clouds arise from silence?
入初禪人喜。
 People are happy when they enter the first Zen state of mind.
云何從定生？
 How can Yun get born from Dingsheng?
入二禪生喜。
 Entering the second Zen brings joy.
云何菩提分生喜？
 How come Bodhi is born with joy?
於第二禪修出世間道喜。
 In the second meditation, the transcendental path rejoices.
復次說喜五種，謂笑喜、念念喜、流喜、越喜、滿喜。
 Again, there are five types of joy, namely laughing joy, thinking joy, flowing joy, increasing joy, and full joy.
笑喜者，如細雨沾身，令毛皆竪。
 A person who smiles happily is like a drizzle of rain on his body, making his hair stand on end.
念念喜者，生滅不住，如夜時雨。
 Those who think about joy cannot stop arising and passing away, just like the rain at night.
流喜者，如油下流，久灌其身終不周遍。
 Those who are happy are like oil flowing downwards, which will fill their body for a long time without spreading all over.
越喜者，周匝一切心生歡喜，不久便失，如貧人見伏藏。
 The more joyful one is, all the hearts of Zhou Za will be happy, but soon they will be lost, just like a poor man who sees a hidden secret.
滿喜者，身住用滿，如雷有雨。
 Those who are full of joy have full body and soul, like thunder and rain.
於是小喜及念念喜，以信起於外行。
 So small joys and thoughts and joys arise from outsiders with faith.
流喜者，有力起於外行。
 For those who are happy, their strength comes from outsiders.
越喜者，於曼陀羅正與不正皆起處處方便。
 Those who are more joyful will find convenience everywhere in the mandala, whether it is upright or not.
滿喜者，生於安處。
 Those who are full of joy are born in a peaceful place.
問：
 question:
云何為樂？
 What is happiness?
答：
 answer:
是時可受心樂心觸所成，此謂為樂。
 At this time, it can be achieved by the contact of the heart and mind, which is called happiness.
問：
 question:
樂何相？
 What's the joy?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
幾種樂？
 What kind of music?
喜樂何差別？
 What difference does joy make?
答：
 answer:
味為相，緣愛境是愛味，攝受是起，其猗是處。
 Taste is the form, the state of love is the taste of love, ingestion is the origin, and the place is the place.
幾種樂者，有五種，謂因樂、資具樂、寂寂樂、無煩惱樂、受樂。
 There are five kinds of happiness, namely, cause happiness, capital happiness, tranquility happiness, trouble-free happiness, and feeling happiness.
云何名因樂？
 What is the name of Yinle?
如佛所說：
 As Buddha said:
戒樂耐老。
 Stop having fun and endure old age.
此謂因樂，是樂功德。
 This is called the cause of happiness, which is the merit of happiness.
資具樂者，如佛所說：
 Those who are endowed with happiness, as the Buddha said:
佛生世樂。
 Buddha is born with joy in the world.
寂寂樂者，謂生定捨及滅禪定。
 The joy of tranquility refers to the concentration of equanimity of birth and cessation of meditation.
無煩惱樂者，如佛所說：
 Those who are free from worries and happy are like the Buddha said:
第一涅槃受樂，所謂受樂也。
 The first Nirvana is happiness, so-called happiness.
於此論中，受樂是可樂。
 In this theory, pleasure is pleasure.
喜樂何差別者，心踊躍是喜，心柔軟是樂。
 There is no difference in joy. An excited heart is joy, and a soft heart is joy.
心猗是樂，心定是喜。
 The heart is joyful, the heart is settled and joyful.
麁喜，細樂。
 Happy and happy.
喜行陰所攝，樂受陰所攝。
 Happiness is captured by Yin, happiness is captured by Yin.
是處有喜，有樂；
 There is joy and happiness in this place;
是處有樂，或有喜或無喜。
 There is happiness here, either with joy or without joy.
初者形，第二為名。
 The first is form, the second is name.
外行成就入初禪禪枝，謂覺、觀、喜、樂、一心也。
 The layman's achievement of entering the first branch of Zen is called awareness, insight, joy, joy, and single-mindedness.
禪者何義？
 What does Zen mean?
謂於事平等思惟也、奮迅五蓋也、思惟對治也。
 It is said to think about things equally, to think about the five hindrances quickly, and to think about the antidote.
入初禪得正受者，已得、已觸、已作證住。
 Those who enter the first jhāna and achieve the right feeling have already attained, touched, and witnessed it.
復次離欲不善法者，從欲界地說初禪為勝相；
 For those who are repeatedly separated from desire and unwholesome dharma, the first jhāna is said to be the supreme form from the realm of desire;
從有覺觀說第二禪為勝相，以寂寂所成有喜有樂，從寂寂所成喜樂說為勝相。
 From the perspective of enlightenment, the second jhana is said to be the superior sign. There is joy and joy achieved from silence, and the joy derived from silence is said to be the superior sign.
復次離欲不善法者，謂能斷對治。
 Those who are repeatedly dissociated from desire and have unwholesome dharma are said to be able to stop and treat them.
有覺觀者，謂說禪相寂寂所成。
 Those who are aware of it say that the Zen state is formed by silence.
喜樂者，謂說相似禪正受。
 Those who are happy are said to have positive feelings similar to Zen.
入住者，謂得初禪離於五分，成就五分三善，十相具足，二十五功德相應，以此福善上生梵天勝妙居處。
 Those who stay here are said to have obtained the first jhāna in five points, achieved five points of three good deeds, fulfilled the ten signs, and had twenty-five merits corresponding to each other. With this blessing and good deeds, they will be reborn in the wonderful abode of Brahma.
離五分者，謂離五蓋。
 Those who are separated from five points are said to be separated from the five hindrances.
云何為五？
 Why is the cloud five?
謂貪欲、瞋恚、懈怠睡眠、調悔、疑。
 It refers to greed, anger, laziness, sleep, regret, and doubt.
貪欲者，謂於五塵心生愛染。
 Greed means that the mind is stained by love in the five senses.
瞋恚者，謂行十惱處。
 Anger and anger are caused by the ten troubles.
懈怠者，謂心懶墮。
 Those who are lazy are said to have a lazy mind.
睡眠者，謂身悶重欲得寤寐。
 To sleep, it means that the body is stuffy and heavy, and the desire to sleep is unbearable.
眠有三種：
 There are three types of sleep:
一從食生、二從時節生、三從心生。
 One is born from food, the second is born from seasons, and the third is born from heart.
若從心生，以思惟斷。
 If it arises from the heart, stop it by thinking.
若從飲食及時節生，是羅漢眠，不從心生，無所蓋故。
 If you control your health through food and drink in time, you will be sleeping like an Arhat, because it does not come from your mind and has nothing to cover.
若眠從食及時節生者，以精進能斷。
 If sleep is caused by food and timely restraint, energy can be used to stop it.
如阿㝹樓馱所說：
 As Asurutuo said:
我初盡漏，得不從心眠，于今五十五歲，於其中間斷食時節臥，已二十五年。
 I first eliminated my leakage and could not sleep from the heart. Now I am fifty-five years old. I have been lying down during the fasting season for twenty-five years.
問：
 question:
若眠成色法，何故為心數煩惱？
 If sleep forms the dharmas, why should we worry about mental numbers?
答：
 answer:
色者一向成心數惱煩。
 Colorful people always have troubles.
如我見人飲酒及食，是則可知。
 This can be understood if I see people drinking and eating.
問：
 question:
若眠身法、懈怠心數法，何故二法合成一蓋？
 If the body is asleep and the mind is lazy, how come the two dharma are combined into one cover?
答：
 answer:
此二種法，一事一相，所謂疲懈共為一。
 These two methods have one thing and one phase, and the so-called fatigue is one.
調者心不寂寂，悔者心恨不定，其相既等故成一蓋。
 Those who are harmonious have a restless heart, while those who are regretful have an unstable heart and hatred. Since their appearances are equal, they form a cover.
疑者心執不一。
 The doubters have different opinions.
有四種疑：
 There are four kinds of doubts:
一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難。
 The first is the difficulty of Samatha, the second is the difficulty of Vipassana, the third is the difficulty of both, and the fourth is the difficulty of all criticisms.
於是具足為得奢摩他，或於此疑；
 So it is sufficient to obtain samatha, or you may doubt it;
或於身疑，我堪得寂寂、為不得寂寂？
 Or maybe I have doubts about my body, I can’t afford to be in silence, why can’t I be in silence?
若於彼成疑，此謂奢摩他難。
 If there is any doubt about him, this is called Samatha Difficulty.
或於四聖諦、或於三世疑，此謂毘婆舍那難。
 Either in the Four Noble Truths or in the doubts of the Three Worlds, this is called Vipassana Difficulty.
或於佛法僧疑，此二俱難。
 Or doubting the Buddha, Dharma and Sangha, both of these are difficult.
或於國城道路、或於男女名姓，是謂非法難。
 Whether it is on the roads of the national city or on the names of men and women, it is said to be illegal and difficult.
於此經中，疑為寂寂難，是可取。
 In this sutra, it is doubted that solitude is difficult, but it is desirable.
蓋者何義？
 What does it mean to cover it?
謂障礙乘義。
 It is called obstacle multiplication meaning.
覆義、煩惱義、縛義，此無異義。
 There is no different meaning of "overturning", "afflicting" meaning and "binding" meaning.
問：
 question:
有諸細結，謂覆惱等，何故但說五蓋耶？
 There are many details, such as troubles and troubles, etc. Why only talk about the five levels?
答：
 answer:
以集執取成五。
 Take the collection and grasp it into five.
復次以婬欲執著，能攝一切貪欲。
 Repeatedly being attached to lust can capture all greed.
以瞋恚執著，能攝一切不善法。
 With hatred and attachment, all unwholesome dharma can be captured.
以懈怠睡眠調悔疑執著，能攝一切癡不善法。
 Use laziness and sleep to adjust regrets, doubts, and attachments, and can capture all delusions and unwholesome dharma.
如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。
 In this way, attachment with the five hindrances can capture all troubles, and thus become the five hindrances.
五分成就者，謂覺、觀、喜、樂、一心。
 The five-point attainments are awareness, insight, joy, joy, and single-mindedness.
問：
 question:
若說初禪成就五枝為禪，不應更復別說其枝為禪。
 If we say that the first five branches of Zen are Zen, we should not say that the other branches are Zen.
若別說枝，何故初禪說五枝相應？
 If we don’t talk about branches, why does the first jhāna say that the five branches correspond to each other?
答：
 answer:
依禪枝成禪，不離禪枝有禪。
 Zen can be achieved by relying on the branches of Zen, and there can be Zen without leaving the branches of Zen.
無別異禪。
 There is no difference between Zen.
如依一一車分說車，離分無車。
 For example, if one car is divided into two, there is no car.
如依軍分說軍，非離軍分有軍。
 For example, according to the army, we can distinguish the army, but if we are not separated from the army, we can have the army.
如是依禪枝名禪，非離枝有禪。
 In this way, Zen is called Zen based on the branches of Zen, not Zen when separated from the branches.
以一種名禪，以可分名枝。
 A kind of Zen can be divided into branches.
說事名禪，說功德名枝。
 Talking about things is called Zen, talking about merits and deeds is called branches.
以說依制名禪，以說依性制名枝。
 Use the saying to control the famous Zen, and use the saying to rely on the nature to control the famous branches.
問：
 question:
於有念精進等法，何故但說五枝耶？
 Why do we only talk about five branches when it comes to Dharma such as mindfulness and diligence?
答：
 answer:
以執著成五。
 Perseverance makes five.
問：
 question:
云何為執相？
 What is the meaning of persistence?
答：
 answer:
覺者隨於事，心而得自安。
 The awakened person is at ease with things, and his mind is at peace.
觀者隨於持心，覺觀不雜，起於方便。
 The observer follows the mind and realizes that the observation is uncomplicated and comes from convenience.
若方便具足喜樂生，若起方便具足得生，喜心增長樂心成滿。
 If the expediency is sufficient, joy will arise. If the expediency is sufficient, joy will arise. If the expediency is sufficient, joy will be born.
以此四功德心成就不亂。
 With these four virtues, the mind can achieve non-chaos.
若心不亂得定，是名執相。
 If the mind is not distracted and can be calm, this is called clinging to the image.
如是執著成五。
 Such persistence becomes five.
復次蓋對治故成五。
 The answer is to cover it again and again, so it becomes five.
初蓋對治初禪，乃至五蓋對治五禪。
 The first cover is the first jhāna, and the five hindrances are the five jhānas.
覺者初禪為勝枝，以覺除欲。
 The first jhana of an awakened person is the victorious branch, which eliminates desires through awakening.
若覺入正定，餘枝亦起。
 If you feel samadhi, the remaining branches will also rise.
觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起。
 When observing the five branches, the second jhāna is the first rising, the joyful person is the first rising in the third jhāna, the joyful person is the first rising in the fourth jhāna, and the single-minded person is the first rising in the fifth jhāna.
如是以勝枝成五。
 In this way, the winning branch becomes five.
復次以五蓋對治成五。
 Again, use the five hindrances to counteract it and make it five.
如三藏所說：
 As Tripitaka said:
一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治。
 Single mind is the antidote to lust, joy is the antidote to anger, feeling is the antidote to laziness and sleep, happiness is the antidote to regret, and contemplation is the antidote to doubt.
以蓋從對治，是故成五。
 To cover and cure, it becomes five.
問：
 question:
此坐禪人作意於一切地相，何故乃起喜樂耶？
 Why does this meditator feel happy when he concentrates on all physical features?
答：
 answer:
地一切入相，非起喜樂因，離五蓋熱隨性修故，是以法子應起喜樂。
 Everything that enters the earth is not the cause of joy. It is because it is free from the heat of the five hindrances and cultivates according to nature. This is the method to cause joy.
又問：
 Asked again:
若然，法子何故不於第四禪起喜樂？
 If so, why doesn't the Dharma arouse joy in the fourth jhana?
答：
 answer:
非其處故，又得第四禪已斷喜樂故。
 It's not because of his situation, but because he has reached the fourth jhāna, his joy and happiness have ceased.
復次初已起喜樂，以方便伏斷，見有過患已，貪著最寂寂捨樂，是故不起喜樂。
 Again, joy has arisen at the beginning, but it is suppressed by expedients. Seeing that there are faults and troubles, I am greedy for the most peaceful and peaceful joy, so I cannot feel joy.
三種善者，謂初、中、後善。
 The three kinds of goodness are called initial, middle and final goodness.
以清淨修行為初善，以捨增長為中善，以歡喜為後善。
 The practice of purity is the first good thing, the growth of equanimity is the middle good thing, and the joy of joy is the last good thing.
云何清淨修行？
 Why do you practice pure cultivation?
謂諸善資具。
 It's called all kinds of good things.
云何捨增長？
 Why give up growth?
是謂安定。
 It means stability.
云何為歡喜？
 What is joy?
是謂為觀。
 This is called observing.
如是初禪成三種善，十相具足。
 In this way, the first jhāna achieves three kinds of good deeds and possesses the ten characteristics.
以清淨修行三相，以捨增長三相，以令歡喜四相。
 To cultivate the three characteristics with purity, to increase the three characteristics with equanimity, and to achieve the four characteristics of joy.
問：
 question:
以清淨修行云何三相？
 What are the three characteristics of pure practice?
答：
 answer:
是禪障礙從彼心清淨，以清淨故心得中奢摩他相，以得故於彼心跳擲，此謂以修清淨三相。
 The obstacles to Zen are from the purity of the mind. Because of the purity, the mind can obtain the samatha phase. Because of the purity, the mind is thrown in the heart. This is called cultivating the three pure phases.
問：
 question:
云何以捨增長三相？
 Why should we give up and increase the three phases?
答：
 answer:
若心清淨成捨，若得寂寂成捨，一向住成捨而捨增長，此謂三相。
 If the mind is pure and becomes equanimity, if it is peaceful and peaceful, then equanimity grows and grows. This is called the three characteristics.
問：
 question:
云何以令歡喜四相？
 Why does Yun make the four signs of joy appear?
答：
 answer:
謂於此十相生法隨逐修行令成歡喜，於此諸根以為一味成令歡喜，隨行精進乘成令歡喜，以能修行成令歡喜，此謂四相。
 It is said that these ten signs of the Dharma will make you happy when you practice them one by one. These roots will make you happy when you practice them. You will be happy if you practice them diligently and you will be happy. These are called the four signs.
如是初禪十相具足，二十五功德相應者，謂初禪覺、觀、喜、樂、一心具足，信、精進、念、定、慧具足，初、中、後具足，斂攝具足修行具足、寂寂具足、依具足、攝受具足、從具足、觀具足、修具足、力具足、解脫具足、清淨具足。
 In this way, if the ten characteristics of the first jhana are complete and the twenty-five merits are corresponding, it means that the first jhana is complete with enlightenment, insight, joy, joy, and single-mindedness, with faith, diligence, mindfulness, concentration, and wisdom, with sufficient initial, middle, and final qualities, and with sufficient concentration and practice. Sufficient in silence, sufficient in dependence, sufficient in receiving, sufficient in following, sufficient in observing, sufficient in cultivation, sufficient in power, sufficient in liberation, and sufficient in purity.
最勝清淨修成住二十五功德相應，是天勝居從寂寂生，謂喜樂住，超越人間，天居勝處。
 The most excellent and pure cultivation and abiding in the twenty-five merits correspond to each other. This is the heavenly abode that arises from silence. It is called a happy abode. It is beyond the human world and the heavenly abode is a paradise.
如佛世尊教諸比丘：
 As the Lord Buddha taught the monks:
如勤浴師浴師弟子，以好銅槃盛豆米屑，以水和攪合而為丸，浸潤內外相著不散。
 For example, the disciples of the Qin bath master put beans and rice crumbs in a fine copper pan and mixed them with water to form a pill, which soaked the inside and outside and kept them together.
如是比丘身心寂寂，能生喜樂灌令遍濕，無所不著。
 Such a bhikkhu's body and mind are peaceful, and he is able to generate joy that fills the air and reaches everything.
如以寂寂所生喜樂，於其身心無不著處，是勤浴師及浴師弟子。
 If the joy arising from silence is everywhere in one's body and mind, this is a diligent bather and his disciples.
坐禪之人亦復如是。
 The same goes for people who sit in meditation.
如是銅槃一切入相如是可知。
 In this way, it can be known that everything in Tongpan enters the form.
問：
 question:
一切入何等相耶？
 How does everything look like?
答：
 answer:
如銅槃浴屑處堅細光焰。
 It is like the hard and thin flame in the copper bath crumbs.
善取一切入相，成堅生喜、成細清淨故光焰。
 Good at taking everything into consideration, it will become solid and bring joy, and it will become fine and pure, so it will be a radiant flame.
心心數法以成事故，是謂銅槃等一切入相，心心數法如浴屑，如是可知。
 The numbering method of the mind and heart can cause accidents. This means that everything such as copper panes enters the phase, and the numbering method of the mind and heart is like bath crumbs. This can be seen.
問：
 question:
云何浴屑等心心數法性？
 Why should I wait for the crumbs in my bath to count the nature of my mind?
答：
 answer:
如麁浴屑，既不和合隨風飛散。
 Like bath crumbs, they are neither harmonious nor scattered in the wind.
如是心心數法性，離喜樂成麁，離定不和合，與五蓋風共飛，此謂是浴屑等心心數法性。
 Such a mind-numbered dharma-nature is separated from joy and happiness, separated from concentration and does not harmonize, and flies together with the wind of the five hindrances. This is called the mind-numbered dharma-nature such as bath crumbs.
云何水等？
 Yun He Shui et al?
謂喜樂定如水，令浴屑濕軟為丸。
 It is said that the joy is as stable as water, and the bath flakes are wet and soft, making them into pills.
如是喜樂令心心數法濕軟為定，如是水等喜樂定，如欲水攪令相著，如是覺觀可知。
 Such joy makes the number of things in the heart become wet and soft, and it becomes calm. Such water makes joy calm, and such water stirs up the appearance. This can be seen through awareness.
問：
 question:
云何丸等？
 Yunhewan and so on?
答：
 answer:
謂覺觀如欲使，以浴屑置於銅槃中，以水撓攪以手作丸。
 If you want to use it, put the bath crumbs in a copper bowl, stir them with water and make pills with your hands.
若作丸已，合諸濕屑，共作於丸，不令散失，置銅槃中。
 If the pills have been made, combine all the wet debris and make them into pills to prevent them from being lost. Place them in a copper bowl.
如是坐禪人心心數法，貯於事中能生寂寂。
 In this way, if you sit in meditation and count the number of thoughts in your mind, if you store it in things, you can create tranquility.
初禪以喜樂為水，以覺觀為手，以攪作丸，能生寂寂。
 In the first jhana, joy is used as water, awareness is used as the hand, and stirring is used as a pill, which can produce silence.
所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事。
 The number of the mind and heart is achieved, and the joy is combined into a pill. The Zen mind is not scattered and is focused on Zen matters.
如是丸等，覺觀如浴屑，內外遍濕相著不散。
 Such pills, etc., feel like bath crumbs, with moisture all over the inside and outside.
如是坐禪人，初禪於身上下，從頭至足，從足至髑髏、皮髮，內外喜樂遍滿，住於不退，如是成住梵天。
 Such a person who meditates in the first place of the body, from head to feet, from the feet to the skull, skin and hair, is filled with joy both internally and externally. He abides in the Brahma Heaven without retreating.
問：
 question:
名喜樂，非色法、無有對相，何以遍住於身？
 It is called happiness, which is not material and has no counterpart. How can it abide throughout the body?
答：
 answer:
名者依色，色依名色，是故若名已成喜，色亦成喜；
 Name depends on form, and form depends on name and form. Therefore, if name has become joy, form has also become joy;
若名已成樂，色亦成樂。
 If the name has become bliss, the form has also become bliss.
復次色從樂生令身起猗，一切身成彼色猗樂，是故無礙令生梵天功德者。
 Again, the color arises from the joy of the body, and all the bodies become the joy of the color. Therefore, there is no hindrance to the merits and virtues of Brahma.
初禪成有三種，謂下、中、上。
 There are three kinds of first jhāna, namely lower, middle and upper.
若觀勝緣，不善除五蓋，不至如意自在，是謂下禪。
 If you observe the favorable conditions and do not remove the five hindrances well, and will not be as comfortable as you want, this is called lowering meditation.
若觀勝緣，善除五蓋，至如意自在，是謂中禪。
 If you observe the winning conditions, remove the five hindrances well, and achieve the desired level of freedom, this is called middle Zen.
若觀勝緣，善除五蓋，至如意自在，是謂上禪。
 If you observe the winning conditions, remove the five hindrances well, and achieve the desired level of freedom, this is called superior meditation.
於是坐禪人，若修下初禪，命終生於梵天種類，彼壽命一劫三分。
 Therefore, if a meditator practices the first meditation, his life will be in the category of Brahma, and his life span will be one kalpa and three thirds.
若修中初禪，命終生於梵天，壽半劫。
 If you practice the first jhāna, your life will be in the Brahma world for half a calamity.
若修上初禪，命終生大梵天，壽命一劫。
 If you practice the first jhāna, you will be destined to live in the Brahma Heaven for one kalpa.
是生梵天功德成有四種，有人成退分、有人成住分、有人成勝分、有人成達分。
 There are four kinds of merit and virtue in being born in Brahma: some people achieve the level of retreat, some people achieve the level of dwelling, some people achieve the level of victory, and some people achieve the level of achievement.
是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。
 Those with blunt faculties want to live in relaxation and let their minds follow, and they have achieved this Zen, so they have become a retreat.
復次以三禪行成於退分，最大纏故令不精進。
 Repeatedly using the three meditation practices to achieve the goal of retreat is the biggest cause of entanglement and failure to make progress.
若人從初已起惡覺不能消除，以此大纏故成速退。
 If a person has had bad feelings from the beginning and cannot eliminate them, this will lead to a rapid retreat.
其於樂禪事業、樂話語、樂睡眠，不住精進，是故成退。
 He enjoys Zen activities, happiness in speaking, and happiness in sleeping, and he never ceases to make progress, which is why he succeeds and retreats.
問：
 question:
誰退？
 Who withdraws?
何以退？
 Why retreat?
答：
 answer:
有說，若急疾煩惱成，起退失。
 It is said that if the acute illness and troubles occur, the rise and fall will occur.
復說悠悠煩惱故退。
 He said again that he had troubles and retreated.
復說若失奢摩他成退。
 He said again that if he loses his samatha, he will retreat.
復說於有相久不修行，於彼彼處不能令起，以不得定成退分。
 Furthermore, if you have not practiced cultivation for a long time, you will not be able to cause it to arise in that place, so you will not be able to achieve or retreat.
若鈍根人住不放逸，得彼法念，成禪住分。
 If a person with dull faculties does not let go, he will get the thought of the Dharma and become a Zen dweller.
利根人住不放逸，隨意得第二禪，無覺作意相隨，起成彼禪勝分。
 People with strong roots do not let go, and can reach the second jhana at will, and follow it unconsciously to achieve the victory of that jhana.
利根人住不放逸，隨意得毘婆舍那，隨逐厭患想作意成，起隨意無染，成禪達分。
 People with strong roots do not let loose, they can obtain Vipassana at will, they can chase away troubles and want to achieve their goals, they can be free from defilement, and they can reach the level of Zen.
解脫道論卷第四
 Volume 4 of the Treatise on the Path of Liberation
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 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第五阿羅漢優波底沙梁言大光造
 Volume 5 of the Treatise on the Path to Liberation, Arahant Upadisha Liangyan, written by Great Light
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala
行門品之二
 The second product of the profession
此明求第二禪。
 This clearly seeks the second jhana.
思惟初禪過患、二禪功德，爾時坐禪人欲樂起第二禪已，於初禪身得自在。
 After thinking about the shortcomings of the first jhana and the merits of the second jhana, the person who is sitting in meditation will enjoy the second jhana and feel at ease in the body of the first jhana.
何以故？
 Why?
若於初禪未得自在，雖復思惟欲除覺觀、望得二禪，還復退失，遂不堪起第二禪定，亦復不能入於初禪。
 If you are not at ease in the first jhana, even if you think about the desire to eliminate enlightenment again and hope to obtain the second jhana, you will still retreat and lose it. You will not be able to establish the second jhana, and you will no longer be able to enter the first jhana.
如世尊說：
 As the Blessed One said:
為諸比丘作山犢喻。
 Make a metaphor for the monks: a mountain calf.
山犢愚癡不知食處，未解行步，欲詣嶮遠。
 The mountain calf is so stupid that it doesn't know where to eat, and it doesn't know how to walk, so it wants to go far away.
便自作念：
 Then he thought to himself:
「我今當往未甞至處，噉未甞草、飲未甞水。」
 Now I will go to the place where I have not gone, eat the grass and drink the water.
前足未立復舉後脚，蹉搖不安莫能前進，遂不得至未甞至處，亦不得噉未甞食草，及不得飲未甞之水。
 If the front foot is not upright and the hind foot is raised, it will be unsteady and unable to move forward. Therefore, it cannot go to the place where it has not been reached, nor can it eat the grass that has not been eaten, nor drink the water that has not been eaten.
更復思惟：
 More thoughts:
「既不能去，政當資昔飲食。」
 Since I can't go, I'll just have to eat and drink.
如是比丘愚癡未達，不知所行處，不解離欲入於初禪，不修此法不多學習，輒自作念：
 Such a bhikkhu is ignorant and ignorant, does not know where to go, does not dissociate desire to enter the first jhana, does not practice this method, does not study much, and often thinks to himself:
「欲入第二禪。
 "I want to enter the second jhana.
離於覺觀。」
 Away from enlightenment. "
不解自安，復更思惟：
 Unable to understand, I feel at ease and think again:
「我不能得入第二禪離於覺觀，欲退入初禪離欲。」
 I cannot enter the second jhāna of separation from desire, and want to retreat into the first jhāna of separation from desire.
愚癡比丘，如彼山犢不解行步。
 A foolish bhikkhu is like a mountain calf who does not know how to walk.
是故應修初禪令心得自在，於未食時及食後時，初夜後夜隨心所樂，隨欲久近隨意無礙。
 Therefore, you should practice the first meditation to make your mind feel at ease. Before eating and after eating, you should follow your heart's pleasures for the first and last night, and follow your desires for as long as you want without hindrance.
為起入觀，若從一時乃至多時；
 In order to start to observe, if it starts from one time or even many times;
多入多出，若從一時乃至多時，於彼初禪成得自在。
 With many incomings and many outgoings, from one moment to many, you will become comfortable in the first jhāna.
得自在樂，起第二禪越於初禪。
 When you are free and happy, the second jhana is better than the first jhana.
復更思惟：
 Reflection again:
此初禪麁、第二禪細，於初禪見有過患、於第二禪見有功德。
 The first jhāna and the second jhāna are fine. There are faults in the first jhāna and merits in the second jhāna.
問：
 question:
云何初禪過患？
 What are the faults of the first Zen?
答：
 answer:
近五蓋怨，令覺觀動，身成懈怠、心成散亂，其一切法是為麁定，不任為神通證。
 In the past five years, the resentment has caused the mind to move, the body has become slack, and the mind has become scattered. All its dharmas are concentrated, and they are not allowed to become supernatural powers.
既樂初禪不成勝分，是初禪過患，第二禪功德是其對治。
 Since the inability to achieve success in the first jhana is the fault of the first jhana, the merits of the second jhana are its antidote.
已觀初禪過患，復見第二禪功德，是一切入相作意修行第二禪事，不作意和合初禪、不作意於覺、不作意於觀，以從定生喜樂自在，令心受持。
 After observing the shortcomings of the first jhana, I again see the merits and virtues of the second jhāna. It is to practice the second jhāna by focusing on all aspects, without focusing on the integration of the first jhāna, without focusing on awareness, and without focusing on contemplation, so that joy and freedom can arise from concentration. The heart is sustained.
彼坐禪人如是作意，不久覺觀成滅，以定所起喜樂自在令心安住。
 The person who meditates in this way concentrates his mind, and soon he realizes that he is contemplating the death and destruction, and he makes his mind rest peacefully with the joy and ease caused by concentration.
此明二禪四枝義。
 This explains the meaning of the two Zen branches and the four branches.
彼坐禪人覺觀滅故，成其內信，心成一性，無覺無觀，從定生喜樂入第二禪。
 Because the person who is sitting in meditation has lost his awareness and insight, he has developed his inner faith, his mind has become one nature, and he has no awareness or insight. From concentration, he is joyful and enters the second meditation.
是地一切入功德。
 This is where all the merits come from.
覺觀滅者，以善分別。
 Those who are aware of the disappearance of awareness can differentiate with kindness.
覺觀滅亦名斷。
 The cessation of awareness and insight is also called cessation.
問：
 question:
云何為覺觀滅？
 What is the cessation of awareness and insight?
答：
 answer:
亦是初禪覺觀過患，及一切覺觀根覺觀過患，及覺觀根與覺觀併除故，成覺觀滅。
 It is also the fault of the first jhāna Awakening and Awareness, and the faults of Awakening and Awareness of all the roots of Awakening and Awareness. Since the root of Awakening and Awareness and Awakening and Awareness are eliminated together, it becomes the cessation of Awakening and Awareness.
復次以斷下麁禪得上勝禪，復令現次第滅。
 Again, by cutting off the lower level Zen, you can obtain the superior Zen, and then again make the present sequence disappear.
內者，現證名內。
 Those who are inside are now certified by their names.
內有三種：
 There are three types:
一內內、二內定、三內行處。
 The first is inner, the second is inner concentration, and the third is inner conduct.
云何為內內？
 Why is Yun Nei Nei?
謂六內入。
 It’s called six inner entrances.
內定者，於自觀身，此謂內定。
 Inner concentration means observing oneself. This is called inner concentration.
內行處者，於內自思，意不出外，攝義是性，是謂內行處。
 Those who are in the internal position think within themselves, and their thoughts do not go out. The meaning is their nature, which is called the internal position.
於此經中，內內是可樂。
 In this sutra, inner is joy.
信者，信正信，思惟增長信，此謂信於內定，是謂內信。
 Those who believe, have true faith, and think about it and increase their faith. This is called faith in inner concentration, which is called inner faith.
內信者，何相？
 What is the appearance of those who believe in it?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
不亂為內信相，寂寂為味，不濁是起，覺觀為處。
 Non-chaos is the inner belief, silence is the taste, non-turbidity is the arising, and awareness is the place.
心成一性者，謂心住正定，此謂心成一性。
 When the mind becomes one-nature, it means that the mind remains in samadhi. This means that the mind becomes one-nature.
心成一性者何義？
 What does it mean to have one mind?
心者是意。
 The heart is the mind.
一者說於念。
 One is about thinking.
名性者，如聲論說生性。
 The name of nature is like talking about the nature of nature.
性者說自然義。
 Sexuality means natural meaning.
此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。
 The single mind of this second jhana can annihilate awareness and rise with one nature. This is called the mind becoming one nature.
心成一性者，何相？
 What is the appearance of a person whose mind is of one nature?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
專正為相，寂寂為味，無浪為起，覺觀滅為處。
 Single-pointedness is the sign, silence is the taste, no waves are the arising, and awareness is the place of cessation.
問：
 question:
信及心成一性，何故非初禪所攝？
 Since faith and mind are one nature, why are they not captured by the first jhana?
答：
 answer:
初禪以覺觀為浪動，故成濁，內信、心成一性者成不清淨，如水有風浪，見於面像不復清淨。
 The first jhana is based on awareness of the movement of waves, so it becomes turbid. If the inner faith and mind become one nature, it will become impure, just like water with wind and waves, and the appearance of the face will no longer be pure.
如是初禪覺觀為浪，浪動濁故，內信及心一性成不清淨，是故以禪枝，非初禪所攝。
 In this way, the first Zen meditation is like a wave. Because the waves are moving and turbid, the inner faith and the one nature of the mind become impure. Therefore, the branches of Zen are not captured by the first Zen.
無覺無觀者，謂斷覺無覺、離觀無觀。
 To be without awareness or insight is to say that there is no awareness, no awareness, and no insight.
問：
 question:
覺觀滅、無覺無觀，此二種斷覺觀，何故說二？
 Awareness and insight are cessation, and there is no awareness and no insight. These two kinds of awareness and insight are broken. Why do we call them two?
答：
 answer:
覺觀滅者為現內信，心一性為因；
 The one who sees the disappearance of awareness is the present inner faith, and the one nature of the mind is the cause;
無覺無觀為現寂寂所成喜樂妙相。
 Unawareness and non-contemplation are the wonderful signs of joy created by the present silence.
復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；
 Those who are aware of the cessation of awareness again, use this awareness to observe the faults, and eliminate the faults and faults;
無覺無觀者，斷色界覺觀。
 Those who have no awareness and no observation will be aware of and observe the realm of color.
復次無覺無觀者有二種：
 There are two types of people who are unconscious and unaware:
一不以覺觀滅無覺無觀，以覺觀滅無覺無觀，於是五識及第三禪等，不以覺觀滅成無覺無觀。
 First, without awareness and insight, there is no awareness and no insight, and with awareness and insight, there is no awareness and no insight. Therefore, the five consciousnesses and the third jhāna, etc., do not use awareness and insight to become no awareness and no insight.
第二禪以方便寂寂故，以覺觀滅成無覺無觀。
 The second jhana is due to the silence of expedients, and the cessation of awareness and insight into non-awareness and non-awareness.
是說二義。
 It means two meanings.
從定生者名定，初禪從彼智生，第二禪成從初禪定生。
 What is born from concentration is called concentration. The first jhāna is born from that knowledge, and the second jhāna is completed from the first jhāna.
復次定者，於第二禪與一心共生故，定生喜樂。
 For those who practice concentration again, because the second jhana and one mind coexist, concentration gives rise to joy.
喜樂者，初已分別。
 Those who are happy are already separated in the beginning.
第二禪者，依初得名。
 The second Zen person is named after the beginning.
此第二禪入正受者，謂入第二禪。
 The person who enters the second jhāna is said to have entered the second jhāna.
禪者內信、喜、樂、一心，是名為禪。
 The inner faith, joy, joy, and single-mindedness of a Zen person are called Zen.
入正受住者，成得第二禪，離於二枝，成就二枝三種善十相具足。
 Those who enter the upright state of mind will achieve the second jhāna, be separated from the two branches, and achieve the two branches, three kinds of goodness and ten characteristics.
二十三功德相應，是天住是功德，生光耀天。
 Twenty-three merits and virtues correspond to each other. This is the merit and virtue that resides in the sky, which generates light and shines in the sky.
如初廣說。
 Ruchu Guangshuo.
天住者，從定生喜樂，越人住故名為天住。
 Those who live in heaven are born with joy from concentration, and those who live beyond human beings are called heavenly dwellers.
是故世尊告比丘言：
 Therefore, the World Honored One told the bhikkhu:
如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠。
 Just like the water in a pond, it does not come from all directions or rain. It has no season. It comes from a spring, cool and full, and overflows far away.
如是比丘，此身從定生喜樂。
 Such a bhikkhu, this body derives joy from concentration.
令得清涼無不潤澤。
 Makes it cool and moisturizing.
從定生喜周遍身心，猶如泉水。
 From concentration arises joy that pervades the body and mind, like spring water.
彼坐禪人入第二禪，其身可知。
 When a meditator enters the second meditative state, his body can be understood.
如不從四方無流水來、無天雨水，如是覺觀滅可知。
 If there is no water flowing from the four directions and no rain from the sky, it can be seen that the awareness has ceased.
如是從泉出流，令身成滿不起波浪。
 It flows from the spring in this way, making the body full and unable to make waves.
如是從定生喜樂，此名色身令滿不起亂心。
 In this way, joy arises from concentration, and this name, form, and body makes the mind free from distractions.
如以冷水令身清涼遍一切處，如是從定生喜樂。
 Just as cold water cools the body everywhere, so joy arises from concentration.
一切名色身成滿足修定果報，如是天居生光耀功德。
 All the names, forms, and bodies are fulfilled and the fruits of meditation are fulfilled, and this is how the heavenly dwelling produces radiant merits.
此第二禪有三種，下、中、上。
 There are three types of this second jhana, lower, middle and upper.
是坐禪人修下禪，命終生少光天，壽命二劫。
 If a person who practices zazen meditates and meditates, his life span will last for two kalpas.
修中禪生無量光天，壽命四劫。
 Those who practice Zen will be reborn in the heaven of immeasurable light, and their lifespan will be four kalpas.
修上禪生光耀天，壽命八劫。
 Those who practice Zen will be born in glorious heaven and their lifespan will be eight kalpas.
念二禪過患，爾時坐禪人已修第二禪身得自在，第二禪麁、三禪寂寂。
 The disadvantage of reciting the second jhana is that at that time, the meditator has practiced the second jhana and the body is at ease, and the second jhana and the third jhana are silent.
知二禪過患、見三禪功德，起第三禪。
 Knowing the shortcomings of the second Zen and seeing the merits of the third Zen, he starts the third Zen.
云何二禪過患？
 What are the faults of the second Zen?
謂近覺觀是定之怨。
 It is said that the view of near-enlightenment is a complaint of concentration.
與喜滿相應故禪成麁，以喜成滿心大踊躍，不能起餘禪枝。
 Corresponding to the joy and fullness, the Zen becomes Qi, and the joy makes the heart full of excitement, and no more Zen branches can be raised.
若著於喜是則為失，若知是失則成不失。
 If you focus on the joy of being, you will lose it; if you know that it is lost, you will achieve it without losing it.
若不堪作神通證，若樂二禪不成勝分，是知第二禪過患。
 If you are unable to achieve supernatural powers, and if you are unable to achieve success in the second jhana, then you know that the second jhana is defective.
見第三禪功德，是其對治。
 Seeing the merits of the third jhana is its antidote.
已觀二禪過患，復見三禪功德，是依一切入相作意，令喜心滅。
 Having observed the shortcomings of the second jhana, I have again seen the merits and virtues of the third jhana, which is to make the mind work according to all the entrances, so that the joyful mind can be extinguished.
以由喜樂受持心，如是作意，不久以無喜樂令心得安解三禪枝。
 With a mind that is filled with joy and upholds it, by concentrating on it in this way, soon the mind will be able to understand the three branches of jhana without joy.
彼坐禪人不染喜故，得捨念智，以身受樂。
 Because those who sit in meditation are not tainted with joy, they have acquired the wisdom of equanimity and mindfulness, and enjoy happiness with their bodies.
是聖所說，得捨念智，樂住第三禪正受，是地一切入功德不染喜故。
 The sage said that with the wisdom of equanimity, you can happily dwell in the third jhāna and experience the right feeling. This is why all the merits and virtues entered are not tainted with joy.
喜者先已分別。
 Those who are happy are separated first.
不染者，斷喜得捨住。
 Those who are not stained will be able to give up their happiness.
云何為捨？
 What is the meaning of giving up?
是捨是護。
 It is giving up and protecting.
不退不進是心平等，此謂捨。
 Not retreating or advancing means having an equal mind. This is called equanimity.
於是捨有八種，謂受捨、精進捨、見捨、菩提覺捨、無量捨、六分捨、禪枝捨、清淨捨。
 So there are eight kinds of equanimity, namely, the equanimity of receiving, the equanimity of energy, the equanimity of seeing, the equanimity of Bodhi enlightenment, the equanimity of immeasurable, the equanimity of six parts, the equanimity of Zen branches, and the equanimity of purity.
五根為受捨。
 The five roots are for giving and receiving.
有時不作意捨相，為精進捨。
 Sometimes we don’t make the sign of equanimity of mind, but do it for the sake of diligent equanimity.
苦集我今當斷成得捨，為見捨。
 I must now cut off the accumulation of suffering and turn it into gaining equanimity for the sake of seeing equanimity.
修菩提覺，是為菩提捨。
 To cultivate bodhicitta is to cultivate bodhicitta.
慈悲喜捨，是為無量捨。
 Compassion and joy of equanimity are boundless equanimity.
以眼見色不苦不喜成捨，是為六分捨。
 To achieve equanimity by seeing form with the eyes, neither suffering nor joy, is the six points of equanimity.
無染故成捨住者，是禪枝捨。
 The one who is free from stains and lives in peace is the Zen branch home.
捨念清淨，是清淨捨。
 Pure equanimity is pure equanimity.
於此八捨，除受捨，餘七捨法，是為平等捨。
 Among these eight equanimities, apart from the equanimity of receiving, the remaining seven equanimities are equal equanimities.
復次有三種捨：
 There are three kinds of houses:
一相應乘、二少經營、三無經營。
 One corresponds to multiplication, the two means management, and the three means no management.
於一切禪行，是禪平等方便。
 In all Zen practice, it is the equal means of Zen.
不急疾不遲緩，是名相應乘捨，此下捨近第二禪，能斷大踊躍心。
 Not hasty or slow, this is called the corresponding vehicle of equanimity. This equanimity is close to the second jhana, which can cut off the great excitement of the mind.
若心無經營，是名少經營捨，此捨近第三禪，是其能斷一切踊躍心。
 If the mind has no control, it is called little control of equanimity. This equanimity is close to the third jhana, because it can cut off all the eagerness of the mind.
以不動身心，無經營事心，是名無事捨，此捨近第四禪。
 To keep the body and mind immobile and without the mind to do anything is called equanimity. This equanimity is close to the fourth jhana.
捨者何相？
 What is the appearance of those who give up?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
平等為相，無所著為味，無經營為起，無染為處。
 Equality is the form, no attachment is the taste, no operation is the origin, and no defilement is the place.
問：
 question:
何故說此捨於此禪，非第二禪及初禪？
 Why do we say that this jhana is not the second jhāna and the first jhāna?
答：
 answer:
是處喜滿未滅心著。
 This is a place where the heart is full of joy and has not yet been extinguished.
以緣喜樂是故未滅，以大踊躍充遍身心，是故於二種禪不說捨，以不滿故。
 Because the joy of the condition is not extinguished, it fills the body and mind with great enthusiasm. This is why the two kinds of Zen do not say equanimity and are dissatisfied.
於此第三禪無喜染故，以滅相著故成起禪枝，以由禪枝自在故說捨念正智。
 In this third jhana, there is no joy, so it is attached to the cessation phase, so it becomes a Zen branch, and because the Zen branch is free, it is said to be the wisdom of equanimity and mindfulness.
云何為念？
 Why do you think about it?
念隨念，彼念覺憶持不忘。
 Thoughts follow, and those thoughts are remembered and never forgotten.
念者，念根、念力、正念，此謂念。
 Mindfulness refers to mindfulness root, mindfulness power, and mindfulness. This is called mindfulness.
問：
 question:
念者何相？
 What is the appearance of those who read it?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
答：
 answer:
隨念為相，不忘為味，守護為起，四念為處。
 Following thoughts is the form, not forgetting is the taste, guarding is the origin, and the four thoughts are the place.
云何為智？
 What is wisdom?
知解為慧，是正智此謂為智。
 Knowledge and interpretation are wisdom, which is right wisdom. This is called wisdom.
於是正智有四種：
 So there are four types of right wisdom:
有義智、自相智、不愚癡智、行處智。
 There is the wisdom of meaning, the wisdom of oneself, the wisdom of not being foolish and the wisdom of conduct, and the wisdom of conduct.
於是有義智者，有四威儀。
 Therefore, a righteous and wise person has the four majesties.
自相智者，入於空處。
 He who is self-conscious enters into space.
不愚癡智者，知於世間八法。
 A wise person who is not stupid knows the eight dharmas of the world.
行處智者，謂於事處。
 A person who is wise in his conduct is said to be wise in everything he does.
於此經中，行處智是可取。
 In this sutra, wisdom in conduct is advisable.
問：
 question:
智者何相？
 What is the appearance of a wise man?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
答：
 answer:
不愚癡為相，緣著為味，擇取諸法為起，正作意為處。
 Non-ignorance is the sign, conditioning is the taste, choosing and taking all dharmas is the origin, and correct intention is the place.
問：
 question:
何故此念正智一切處不妙？
 Why is this thought so wise that everything is not good?
答：
 answer:
若人失念不起正智，不堪起禪外行。
 If a person loses his mind and fails to achieve correct wisdom, he cannot afford to practice Zen as a layman.
問：
 question:
何故說第三禪，不說第二禪及初禪？
 Why do we talk about the third jhana and not the second jhana and the first jhana?
答：
 answer:
於此喜為首，麁禪枝滅故、正定細故。
 This joy is the first, because the branches of Zen Zen are destroyed, and because of the fine concentration.
此定入細處，以此正智堪能起第三禪，是故以禪枝自在。
 This concentration has penetrated into the details, and this right wisdom can lead to the third jhana, so it is free with the branches of Zen.
復次此禪易起到彼樂處，最氣味地，亦作愚心，是名著處。
 Again, this Zen is easy to reach the place of happiness, the most breathtaking place, also the foolish mind, which is the place of famous works.
是故於此禪，知得自在堪為斷喜。
 Therefore, in this Zen, knowing that one is at ease is worthy of ultimate joy.
又說喜樂者共為親友，是故此念智分別，無喜有樂於事成住。
 It is also said that those who are happy are relatives and friends. Therefore, if you think wisely and differentiate, if you are not happy, you will be happy and everything will come true.
如彼犢子隨逐其母，不捉兩耳觸突隨母。
 Just like that calf chasing after its mother, it does not catch the protrusions of its ears and follows its mother.
如是無喜有樂，以念智分別樂得住行處。
 In this way, there is happiness without joy, and by using mindfulness and wisdom to distinguish happiness, you can find a place to live and travel.
若不緩分別，反入於喜，成禪退分。
 If you do not slow down the separation, you will fall into joy and become Zen and retreat.
以此禪枝自在，故說念智。
 This Zen branch is at ease, so it is called mindfulness wisdom.
以此捨念智成就，是故說有捨念智以身受樂。
 This wisdom of equanimity is achieved, so it is said that with the wisdom of equanimity, one can enjoy happiness in the body.
問：
 question:
云何心樂？
 Why are you so happy?
答：
 answer:
心攝受是心樂，從心觸生攝受是心樂受，是謂為樂。
 The feeling that is absorbed by the heart is the joy of the heart, and the feeling that arises from the contact of the heart is the feeling of joy of the heart, which is called happiness.
問：
 question:
云何身？
 Where is the cloud?
答：
 answer:
想陰、行陰、識陰，此謂為身。
 Thinking about yin, moving about yin, and recognizing yin are called the body.
此樂以身受，謂身受樂。
 This happiness is experienced with the body, which is called body-experienced happiness.
問：
 question:
何故此樂無喜，非以身為受？
 Why is this joy without joy, and why is it not experienced through the body?
答：
 answer:
於第三禪樂根滅。
 In the third jhana, the root of happiness disappears.
何故世尊說於第三禪樂根滅？
 Why does the Blessed One say that the roots of happiness cease in the third jhana?
是樂聖人所說。
 This is what the Le Sage said.
聖者佛及弟子，開合制教分別顯示，此謂聖所說。
 The sage Buddha and his disciples opened and closed the teachings and showed them separately. This is what the sage said.
問：
 question:
何故聖說於此身，非餘處？
 Why is it that the sage speaks this body and not elsewhere?
答：
 answer:
此第三禪易起到彼樂處，彼無受樂；
 This third jhana is easy to reach the place of happiness, but there is no happiness there;
聖者向於樂住，是聖人成就，是故聖人說此禪勝成捨。
 The sage lives toward happiness, which is what the sage achieves. This is why the sage says that this Zen is better than achieving equanimity.
有念樂住者捨念樂，此已分別成就，入住第三禪。
 Those who have the joy of mindfulness give up the joy of mindfulness. This has been accomplished separately and settled into the third jhana.
第三者，依第二名為第三。
 The third person is called the third according to the second.
第三禪者，是捨念、正智、樂、一心，此謂禪成就。
 The third level of Zen is equanimity, right wisdom, happiness, and single-mindedness. This is called Zen achievement.
入住者，彼已得第二禪，離一分五分，成就三種善十相具足，二十二功德相應天居，生遍淨天。
 Those who stay here have already achieved the second jhana, separated from one point and five points, achieved three kinds of good deeds and ten signs, and twenty-two merits corresponding to the heavenly residence, and are born in the pure heaven.
如初禪廣說。
 Such as the first Zen Buddhism.
天居者，無喜樂住，越人住名天居。
 Those who live in heaven do not live in happiness. The more people live there, the more they live in heaven.
是故世尊告諸比丘：
 Therefore, the World-Honored One told the monks:
如是比丘，於欝波羅池花、分陀利池花，若欝波羅花、波頭摩花、分陀利花，水生水增長，從水起住水中，從根至首以令水滿其中。
 Such a bhikkhu, among the flowers of the Kapala Pond and the Pondoli Pond, if the Kampala Flower, the Patoumo Flower, and the Bundali Pond Flower grow in water, they will rise from the water and abide in the water, filling the water from the root to the head. in.
如是比丘，此身以無喜樂令滿潤澤，以無喜之樂遍滿身心。
 Such a bhikkhu, this body is filled with joyless joy, and his body and mind are filled with joyless joy.
於是如欝多羅、波頭摩、分陀利花從水而起。
 Then flowers such as Nedara, Patuma, and Pendari rose from the water.
如是入第三禪，其身當知如藕生水，從根至首一切皆滿。
 Entering the third jhana in this way, one should know that the body is like a lotus root growing in water, and everything from the root to the head is full.
如是入第三禪，其身以無喜之樂遍滿身心，修定果報如是天居生遍淨天功德。
 In this way, entering the third jhana, one's body will be filled with joyless joy, and the result of practicing concentration will be such that the heavenly residence will be reborn with pure heavenly merits.
此第三禪亦成三種，謂上、中、下。
 This third jhana is also divided into three types, namely upper, middle and lower.
於是坐禪人修行下禪，命終生少淨天，彼壽命十六劫。
 Therefore, those who sit in Zen and practice Down Zen will live in the Less Pure Heaven for the rest of their lives, and their lifespan will be sixteen kalpas.
修行中禪生無量淨天，彼天壽命三十二劫。
 During the practice of meditation, one will be born in the immeasurable pure heaven, which has a lifespan of thirty-two kalpas.
修行上禪生遍淨天，壽命六十四劫。
 In practice, Zen is born throughout the pure heavens and has a life span of sixty-four kalpas.
念三禪過，爾時坐禪人如是已作，第三禪身得自在樂，起第四禪越第三禪。
 After reciting the third jhana, the person who is sitting in meditation has done this. The body in the third jhana will feel at ease and happy, and the fourth jhana will pass beyond the third jhana.
第三禪麁、第四禪妙，見第三禪過患，復見第四禪功德。
 The third dharma and the fourth dharma are wonderful. If you see the shortcomings of the third dharma, you will see the merits of the fourth dharma again.
云何三禪過患？
 What are the faults of the three Zen practices?
謂近喜為怨。
 It is said that the recent joy is resentment.
正定以樂枝麁，不能堪忍為得神通，第三禪不成勝分。
 The right samadhi is based on the branches of music. It cannot be endured to obtain supernatural powers, and the third jhana cannot be achieved.
如是見第三禪過患，見第四禪功德是其對治。
 In this way, seeing the shortcomings of the third jhana, seeing the merits and virtues of the fourth jhana is its antidote.
彼坐禪人如是已見第三禪過患、見第四禪功德，唯彼作一切入相作意，令現滅樂滅。
 This person who is sitting in meditation has seen the shortcomings of the third meditation and the merits of the fourth meditation, but he only does all the mindfulness of the state to cause the disappearance of the present happiness.
以由捨心受持，如是作意不久，以由捨心得安解四禪枝。
 With the mind of equanimity, accept and uphold it, and after a while, with the mind of equanimity, you will find peace and understanding of the four branches of jhana.
彼坐禪人斷樂故，先已斷苦故，以初喜憂盡故，不苦不樂捨念清淨成就，住第四禪。
 Because the person who sits in Zen has cut off pleasure, he has cut off pain first, and because the initial joy and sorrow have been eliminated, he has achieved the pure thought of neither pain nor pleasure, and dwells in the fourth jhana.
是地一切入功德。
 This is where all the merits come from.
斷樂者名身樂斷，斷苦者名身苦斷。
 The person who cuts off happiness is called the body's happiness is cut off, and the person who cuts off the suffering is called the body's suffering.
前喜憂滅者，喜名心樂、憂名心苦，皆盡滅也。
 In the past, joy and sorrow were extinguished, and joy was called joy and sorrow was called suffering.
問：
 question:
樂苦憂已斷，何處滅？
 Joy, pain and sorrow have ceased, where will they cease?
答：
 answer:
初禪時滅。
 The first jhāna ceases.
於此第四禪，佛說苦滅。
 In this fourth jhana, the Buddha said that suffering ceases.
問：
 question:
何處苦根起無餘時滅？
 Where does the root of suffering disappear when it arises and there is no more left?
答：
 answer:
佛告比丘：
 The Buddha told the bhikkhu:
初禪成就離欲，是處苦根起無餘時滅。
 The first jhāna achieves dispassion, where the root of suffering disappears when it arises and no more remains.
問：
 question:
何故於初禪苦根滅？
 Why is the root of suffering eliminated in the first jhāna?
答：
 answer:
以喜滿故身樂，身樂故苦根滅，以斷對治故，是故於初禪苦根滅。
 Because the body is filled with joy, the root of suffering is eliminated because of the happiness of the body. Therefore, the root of suffering is eliminated in the first jhāna.
於第二禪憂根滅，成斷憂根。
 In the second jhana, the root of worry disappears and the root of worry becomes broken.
如佛所說：
 As Buddha said:
何處喜根起無餘時滅？
 Where is the root of joy that disappears when it arises and no one remains?
於此比丘覺觀滅故。
 This is why bhikkhu's awareness and insight disappear.
第三禪正受住，是處憂根起無餘時滅。
 The third jhāna is rightly maintained, where the root of worry disappears when it arises and no more remains.
何故第二禪憂根滅？
 Why is the root of worry eliminated in the second jhana?
若有覺觀久隨覺觀，成身懈怠、成心懶惰，若心懶惰憂根即起。
 If you continue to observe awakening for a long time, your body will become sluggish and your mind will become lazy. If your mind is lazy, the root of worry will arise.
於第二禪覺觀滅，說憂根滅。
 In the second jhana, when the awareness is gone, it is said that the roots of worry are gone.
於第三禪是處樂滅。
 At the third jhana, happiness ceases.
如世尊說：
 As the Blessed One said:
何處樂根起無餘時滅？
 Where does the root of happiness cease to exist when it arises?
於此比丘厭於喜故，第三禪入正受住，是處樂根已起無餘時滅。
 Here, because the bhikkhu is tired of joy, he enters into the third jhāna, where the root of happiness has arisen and ceases.
問：
 question:
何故於第三禪樂根滅？
 Why does the root of bliss disappear in the third jhana?
答：
 answer:
喜滅故。
 Happiness is destroyed.
喜為因，樂成滅，是故於第三禪樂根滅。
 Joy is the cause and happiness ceases, so the root of happiness ceases in the third jhana.
問：
 question:
若苦樂憂於三禪處已滅，何故於此四禪說滅？
 If pain, joy, and sorrow have ceased in the third jhana, why are they said to have ceased in the fourth jhana?
答：
 answer:
三禪是四禪道路，於三禪已滅受，是故於第四禪說滅。
 The third jhana is the path of the fourth jhana. Feeling has ceased in the third jhana, so it is said to have ceased in the fourth jhana.
復次以不苦不樂受為現對治，是故說苦樂對治不苦不樂受。
 Again, the present antidote is to use neither painful nor pleasant feelings, so we say that the antidote to pain and pleasure is neither painful nor pleasant feelings.
復次四禪共對治受收合故。
 The four meditations are used to treat the combination of acceptance and contraction.
復次捨煩惱現無餘斷。
 Once again, there is no trace of trouble left behind.
不苦不樂受者，意不攝受、心不棄捨，此謂不苦不樂受。
 A feeling that is neither painful nor pleasant means that the mind does not take in the feeling and the heart does not abandon it. This is called a feeling that is neither painful nor pleasant.
不苦不樂受者，何相？
 What is the appearance of a person who experiences neither pain nor pleasure?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
中間為相，住中為味，除是起喜滅是處。
 The middle is the form, and the center is the taste. Except this is the place where joy and cessation arise.
云何捨念清淨者？
 Why should we abandon those who have pure thoughts?
是謂中性為捨，此謂為捨。
 This is called neutrality, and this is called equanimity.
念者，謂念、隨念、正念，此謂為念。
 Mindfulness refers to mindfulness, accompanying thoughts, and mindful thoughts. This is called mindfulness.
以捨為念，成分明清白，此謂捨念清淨。
 The thought of equanimity has clear and pure components. This is called the pure thought of equanimity.
問：
 question:
何故此念以捨分明清白？
 Why is this thought so clear and pure?
答：
 answer:
此捨離一切煩惱故、受相似相應故，成不動無經營，以此無經營與捨相應故。
 Because of this renunciation of all worries, and because of the similarity of feelings, it becomes immovable and without effort, and because of this lack of effort, it corresponds to equanimity.
此念至無動成無經營，是故此念已捨成分明清白。
 This thought has no movement and no operation, so this thought has been abandoned and becomes clear and pure.
四者，依彼三禪，此第四成就。
 Fourth, based on the three jhanas, this fourth achievement is achieved.
入定者，此謂四禪捨念一心，此謂禪成就。
 When one enters concentration, this is called the Four Zens and one mind, and this is called Zen achievement.
入住者，成得彼第四禪，離一分三分，成就三種善十相具足，二十二功德相應，報居天上，生果實天。
 Those who stay there will achieve the fourth jhāna, separate from one point and three points, achieve three kinds of good deeds and ten signs, have twenty-two merits corresponding to each other, live in heaven, and give birth to fruits in heaven.
功德如初廣說。
 The merits are as great as ever.
天居者，捨樂住出於人住，此謂天居。
 Those who live in heaven live in peace and joy out of human habitation. This is called heaven’s residence.
是故世尊告諸比丘：
 Therefore, the World-Honored One told the monks:
有人坐，以白疊覆身，從頭至足一切身分無處不著。
 Someone is sitting, covered in white, covering everything from head to toe.
如以白疊無不覆處，如是比丘以清白心令滿一切身分。
 Just like covering every place with a white fold, so a bhikkhu fills all his body parts with a pure mind.
以清白心無所不著，譬如有人白疊自覆，是坐禪人亦復如是，離一切上煩惱，在第四禪可知。
 With a pure mind, it is like a person covering himself with white folds. The same is true for those who are sitting in meditation. They are free from all worries, which can be seen in the fourth jhana.
如以白疊覆身從頭至足，不寒不熱，時節調和身心清淨。
 If you cover your body from head to toe with white layers, you will feel neither cold nor hot, and your body and mind will be harmonious and pure.
如是入第四禪不苦不樂，是為捨樂。
 In this way, entering the fourth jhana is neither painful nor happy, it is the joy of equanimity.
令滿於身修定果報，如是天居生果實天功德。
 Let the body be filled with the results of cultivating concentration, and such a heavenly residence will yield heavenly merits.
修第四禪命終凡夫，生果實天。
 If you practice the fourth jhana, you will die as a mortal and be born in the fruit world.
若心厭患，生無想天，壽命五十劫。
 If the mind is tired of suffering and is born without thoughts, its lifespan will be fifty kalpas.
若沙門，或生果實天、或生五淨居處。
 If you are a recluse, you may be born in the Fruition Heaven or you may be born in the five pure abodes.
如是果實功德。
 If this is the fruit of merit.
問：
 question:
何故於三禪處，下中上說果地勝，不說第四禪？
 Why is it that in the third jhana, the bottom, middle and top are said to be the victorious state of fruition, but not the fourth jhana?
答：
 answer:
依三禪所得有麁有妙，是故以勝枝說果地勝。
 According to the three Zen practices, there are some subtleties and subtleties, so the victorious branches are used to describe the victorious fruits.
此第四禪已到妙枝彼岸，從此更無妙枝，是故於此無勝果地念四禪過。
 This fourth jhāna has reached the other side of the wonderful branch. From now on, there will be no more wonderful branches. Therefore, reciting the four jhānas will lead to no results.
爾時坐禪人，於第四禪已得自在樂，遊虛空定越於色界。
 At that time, the person sitting in meditation has achieved freedom and happiness in the fourth jhana, wandering in the void and transcending the realm of form.
復更思惟，色定麁、虛空定細。
 When I think about it again, the color is fixed and the emptiness is fine.
彼坐禪人見色過患，復見虛空定功德。
 That person who is sitting in meditation sees the faults of color and the merits of empty concentration.
云何色過患？
 What's wrong with Yun He?
如取器仗相打鬪諍、兩舌妄語、截手脚等種種諸事，眼痛疾患寒熱飢渴諸苦，是謂色欲過患。
 Things such as fighting with each other with weapons and sticks, lying with two tongues, amputating hands and feet, etc., eye pain, illness, cold, heat, hunger and thirst, and other sufferings are called excessive sexual desires.
云何第四禪過患？
 Why is the fourth jhana defective?
此近喜成怨，依於色事，是名為麁。
 This kind of joy turns into resentment, depending on sexual things, this is called Qi.
於是著樂，不成勝分，依虛空寂寂解脫。
 Then he enjoys happiness without success, and is liberated by the silence of space.
於此定成麁，於色見第四禪過患，見虛空定功德，是其對治。
 This is where concentration becomes a juncture. The faults of the fourth jhāna are seen in form, and the merits of concentration in space are seen. This is its antidote.
彼坐禪人如是已見於色及見第四禪過患，已見虛空定功德，念入第四禪明無邊虛空定。
 In this way, the person who is sitting in meditation has seen the form and the shortcomings of the fourth jhana, has seen the merits and virtues of emptiness concentration, and has entered the fourth jhana to enlighten the boundless emptiness concentration.
從此定起除地一切入相，修虛空定地相成失。
 From this concentration onwards, everything that enters the earth will be eliminated, and the void and space will be repaired and the earth will become lost.
於虛空所作事無邊作意，若如此現作意不久地相成失。
 What you do in the void is boundless with your intentions. If you do this, your intentions will soon become one and the same.
從地相心起成越於虛空，以虛空入相自在心得安。
 From the heart of the earth, it becomes transcendent into the void, and when it enters the void, it feels at ease.
彼坐禪人已起一切色相有對想滅，於種種想不作意故，正受入住無邊空處。
 The person who is sitting in meditation has already thought about the extinction of all forms and objects. Because he does not pay attention to all kinds of thoughts, he is receiving and staying in the boundless space.
一切者，說於無餘起。
 Everything is said to come from nothing.
色相者，云何色相？
 Hue, what is the color?
入色界定想智正智，此謂色相。
 Entering the form defines thinking and wisdom, which is called form.
越者，從此起有對想滅者。
 Those who go beyond will have those who want to be destroyed from now on.
云何是有對想？
 Why do you think so?
色想、聲想、香想、味想、觸想，此謂有對想。
 Thoughts of color, sound, smell, taste, and touch are called antithetical thoughts.
滅者，彼種種想盡不作意者。
 The one who is destroyed is the one who has exhausted all his thoughts and failed to make any intention.
云何種種想？
 What do you think?
不入定人，或意界和合、或意識界和合想智正智，此謂種種想。
 If a person does not enter samadhi, the realm of mind may be harmonious, or the realm of consciousness may be harmonious, and he may think about wisdom and wisdom. This is called various thoughts.
此種種想不作意，此謂種種想不作意。
 All these thoughts are not intentional, this means that all kinds of thoughts are not intentional.
問：
 question:
何故止說越想，不說受行識？
 Why do you stop talking and think more, and don’t talk about receiving knowledge?
答：
 answer:
若越於想，彼一切皆亦成越。
 If you think more deeply, everything will become better.
何以故？
 Why?
若不離想，心不得越。
 If you don't think about it, your mind won't be able to transcend.
復次世尊欲說越色事，說越色想，一切定事皆由想故。
 Again, the World Honored One wants to talk about more lustful things, and talks about more lustful thoughts. All settled matters are due to thoughts.
問：
 question:
若不爾，入色定有對想種種想非為無也。
 If not, when you enter the form, you will definitely have all kinds of thoughts and thoughts, which are not and nothing.
答：
 answer:
有人入色界定，有對想有種種想以斷故。
 Some people enter the definition of color, and some have various thoughts about it.
問：
 question:
何故於彼不修道？
 Why doesn't he practice Taoism?
答：
 answer:
為厭於色，是故於彼不滅、於彼不盡故。
 Because they are disgusted with color, they will never be destroyed or exhausted.
入初禪，聲是其刺如是。
 Entering the first jhana, the sound is like the thorn.
佛所說於此為厭色以修行道，是故於此成斷。
 The Buddha said that this is the way to practice Taoism because of disgust with form, so this is the reason why it is accomplished and broken.
於此斷故，無色定不動行想。
 This is the reason why it is colorless and immovable.
寂寂解脫想，如迦蘭欝頭藍弗入無想定，五百車從前去來不見不聞，是故說於處滅。
 The thought of tranquility and liberation is like a blue Buddha with a blue head in Kalam entering into non-contemplation concentration. Five hundred cars pass by without being seen or heard, so it is said that it is destroyed in that place.
於是起一切色想，說斷色界法有對想、滅種種想。
 Then all the thoughts of form arise, saying that the dharma of breaking up the form realm has opposite thoughts and all kinds of thoughts of annihilation.
不作意者，說斷欲界法。
 Those who do not intend to do so will tell you how to cut off the desire realm.
復次越一切色想者，說得無色界。
 Those who transcend all color thoughts again and again can reach the formless realm.
有對想滅者，說斷彼定外亂，為顯現無動種種想。
 For those who want to be extinguished, they say that external chaos in their concentration is eliminated, and all kinds of thoughts appear to be non-moving.
不作意者說斷定內亂，說顯現寂寂解脫相。
 Those who do not intend to do so are said to have determined internal chaos, and said to have shown the sign of tranquility and liberation.
問：
 question:
無邊虛空者，云何為空？
 If there is boundless emptiness, why is the cloud empty?
答：
 answer:
是空入空界空穴，不為四大所觸，此謂為空。
 It is emptiness that enters the void of the empty realm and is not touched by the four elements. This is called emptiness.
於空正安心令滿無邊，此謂無邊。
 In the emptiness of Zhengxin, the order is full of boundlessness. This is called boundlessness.
無邊空者，是無邊空入，入虛空處心心數法，此謂虛空入。
 Boundless emptiness is the entry of boundless emptiness. When entering the void, the mind and heart count the method. This is called the entry of void.
虛空入者何義？
 What does it mean to enter the void?
是虛空無邊性。
 It is the boundlessness of emptiness.
是無邊性空處，此說虛空義。
 It is a place of infinite emptiness, which means emptiness.
如住天處名天處，彼虛空處定，此謂虛空處入。
 For example, if you live in a heavenly place, it is called a heavenly place, and if you live in a place of emptiness, it is said that you have entered the place of emptiness.
正住者，得虛空處定，越色事三分，成就三種善，十相具足，二十二功德相應，寂寂居住修定果報。
 Those who live upright can achieve concentration in the void, transcend the three parts of color and matter, achieve three kinds of good deeds, have all the ten characteristics, have twenty-two corresponding merits and virtues, and live in silence to practice concentration and reap the rewards.
此功德生虛空處，如初廣說。
 This merit arises in the void, just as it was said in the beginning.
功德生虛空者，已修虛空處，命終生虛空天，壽命二千劫。
 Those whose merits are born in the void and have cultivated the place of void will be destined to live in the void heaven for two thousand kalpas.
念虛空定過，爾時彼坐禪人於虛空處已得自在樂，起識一切入定，越虛空一切入。
 Thinking of the passing of samadhi in the void, then the meditator will find freedom and joy in the emptiness, and he will realize that everything has entered samadhi, transcending everything in the void.
思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。
 When you think about the emptiness and concentration, you will see the fine details, and then you will see the shortcomings of emptiness, and you will see the merits and virtues again.
云何虛空過患？
 Why is there such a thing as empty fault?
此定近色為怨，於虛空定是事成麁。
 This concentration is a matter of resentment when it is close to the object, and it becomes a matter of emptiness in the void.
與有對想種種想不相遠離，成彼念著不得勝分。
 Do not be far away from all kinds of thoughts and thoughts, and you will not win if you think about them.
如是見虛空過患，是識一切入功德是其對治，明無邊識定治。
 Seeing the shortcomings of emptiness in this way, the merits and virtues of all-inclusive consciousness are its antidote, and the clear cure is boundless consciousness.
彼坐禪人已見如是虛空過患、已見識處功德，安詳念入安祥念起，修虛空識令滿作意，令識無邊。
 Those who sit in meditation have seen the shortcomings of the void and have seen the merits and virtues of the place. They have entered into peaceful thoughts and cultivated the consciousness of the void so that they are full of intention and their awareness is boundless.
由識處想心受持，如是現作意，不久從虛空處想心起越於識處，由識處想而心得安。
 From the place of consciousness, the thought is held, and the mind is manifested in this way. Soon, the thought arises from the place of space and transcends the place of consciousness. The thought from the place of consciousness makes the mind feel at ease.
彼坐禪人起一切虛空故，思惟無邊識，成就入正受，於一切識處住。
 Because the person who is sitting in meditation has aroused all emptiness, he contemplates boundless consciousness, achieves correct feeling, and abides in all consciousness.
一切者，說於無餘。
 Everything is said to be nothing.
越虛空處者，越虛空處。
 The more emptiness there is, the more emptiness there is.
越者謂正度，是謂越一切虛空處。
 The one who transcends is called Zhengdu, which means transcending all empty places.
無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。
 Boundless consciousness is the only place where the void is filled with boundless consciousness. This is called the place of boundless consciousness.
問：
 question:
色非色法，云何執為無邊？
 Since form is not form, why should we cling to it as boundless?
答：
 answer:
唯無色法故成無邊。
 Only the formless Dharma becomes boundless.
何以故？
 Why?
非色之法無有邊際，不可得故。
 The non-material dharma has no boundaries and cannot be obtained.
復次虛空無邊，故說無邊。
 Again the void is boundless, so it is said to be boundless.
無邊者，作無邊意，故成無邊。
 Boundless means boundless, so it becomes boundless.
是故不妨識。
 Therefore, it is not possible to recognize it.
入處者，是入識處。
 The one who enters is the place of consciousness.
心心數法，此謂識處。
 The numbering method of the mind is called the place of consciousness.
識處者何義？
 What does it mean to know the place?
是識無邊，此謂識無邊。
 This is the knowledge that is boundless. This is called the knowledge that is boundless.
識處者，如天住處名天處。
 The person who knows the place is called the place of heaven, just like the place of heaven.
此識已受持定，此謂識處定。
 This consciousness has been absorbed and maintained, which is called the concentration of consciousness.
入正受處者，得彼於識處定者，越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報。
 Those who have entered the place of positive feeling, and those who have attained concentration at the place of consciousness, have transcended empty things, achieved three points, and have three kinds of goodness and ten signs, twenty-two corresponding merits and virtues, and the results of practicing concentration while living in silence.
是功德生識處，如初廣說。
 This is the place where merit and virtue give rise to knowledge, just like Chu Guang said.
生識入功德者，修行識處入，命終生識處天，壽命四千劫(識入已竟)。
 Those who are born with consciousness entering the merits will enter the place where the consciousness is cultivated, and their life will be in the heaven of consciousness, and their life span will be four thousand kalpas (the consciousness has been completed).
念無邊識定過患，爾時坐禪人已得識處，自在欲起無所有處定，越於識處。
 Thinking of the shortcomings of boundless consciousness concentration, at that time the meditator has already reached the consciousness point, and the concentration where there is nothing is beyond the consciousness point.
復更思惟，識處定麁、無所有處定細，復見識處過患、復見無所有處定功德。
 When I think again, I will be conscious of concentration in the place where there is nothing, and I will be aware of the faults in the place of consciousness, and I will be able to see the merits and virtues in the place of nothingness.
云何識處過患？
 How can one recognize faults?
此定近虛空為怨，識事為麁，以思惟無邊想成彼念著不得勝分，無所有處功德是其對治。
 The antidote to this concentration is to be close to the void as resentment, to be aware of things as to be aware of things, to think about boundless things, to think about them, to be invincible, and to have no merit anywhere.
彼坐禪人如是已見識處過患、復見無所有處功德，從識處定安詳而起，彼識不復修行，不復分別，成失彼識。
 In this way, the person who is sitting in meditation has seen the shortcomings of the consciousness, and has seen the merits and virtues of the consciousness. He has emerged from the concentration and tranquility of the consciousness. This consciousness no longer practices, no longer differentiates, and becomes or loses this consciousness.
已見無所有處相自在，心願受持，如是現作意，不久從識處想起。
 I have seen that there is no existence and I am at ease, and my heart's desire is upheld. If I now make my mind like this, I will soon remember it from the place of consciousness.
以由無所有處想其心得安。
 You can feel at ease by thinking that you have nowhere to go.
彼明無邊識定坐禪人越一切識處，見無所有入正受處住。
 He who knows boundless consciousness and meditates in concentration transcends all places of consciousness and sees nothingness and enters the place of correct feeling.
一切者，說於無餘。
 Everything is said to be nothing.
越識處者，成越此識超入正度，此謂越一切識處。
 When one transcends the place of consciousness, he surpasses this consciousness and enters the right state. This is called transcending all places of consciousness.
無所有者，不復修行、不復分別、成失彼識、但見無所有，此謂無所有處。
 Having no owner, no longer practicing, no longer distinguishing, realizing and losing the consciousness, but seeing nothing, this is called the place of nothingness.
入無所有處定心心數法，此謂無所有處。
 Entering the place of nothingness to concentrate on the method of numbering, this is called the place of nothingness.
無所有處者何義？
 What’s the point of being without a place?
是識無性，是無所有。
 It is consciousness without nature and nothingness.
無所有處者，說受持言，無所有受持正定，此謂無所有處定。
 Those who have no place of possession are said to have acceptance and upholding, and the right concentration of nothingness, acceptance and upholding is called the concentration of no place of possession.
入正受住者，成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂修定果報。
 Those who enter into the upright acceptance will achieve the concentration of nothingness. They will know three things more and achieve three kinds of goodness.
是功德生無所有處，如初廣說。
 This merit has nowhere to go, as Chu Guang said.
生無所有功德者，修行無所有處定，命終生無所有天，壽命六千劫(無所有定竟)。
 Those who are born without any merits and virtues will practice the samadhi without possessions, and their lives will be without possessions, and their lifespan will be six thousand kalpas (the end of samatha without possessions).
念無所有處過患，爾時坐禪人於無所有處已得自在，欲起非想非非想處定越無所有處。
 There is no problem in thinking about the place of nothingness. At that time, the meditator has become comfortable in the place of nothingness. If he wants to think of nothing, he will become more and more at ease in the place of nothingness.
復更思惟無所有處麁、見非想非非想處細，復見無所有處過患，復見非想非非想處定功德。
 Again, think about the place of nothingness, see the details of the place of non-perception and non-perception, see again the faults of the place of nothingness, and again see the merits and virtues of the place of non-perception and non-perception.
云何無所有定過患？
 How come there are no fixed faults?
此定近識為怨，與分明想共故成麁，成彼念著不得勝上。
 This concentration of recent knowledge is resentment, and together with the clear thought, it becomes a knot, and the thought of it becomes invincible.
如是見無所有處過患，復見非想非非想入功德是其對治。
 In this way, seeing that there is no fault in any place, and seeing the merits and virtues of non-perception and non-perception are the antidote.
復次見此想是患、是癰、是刺，無想是政、是寂寂、是妙，所謂非想非非想。
 I see again that this thought is a disease, a carbuncle, or a thorn, and that no thought is political, solitude, or wonderfulness. The so-called neither thought nor non-thought.
彼坐禪人如是已見，念入無所有處安詳而起。
 The person who is sitting in meditation has seen this, and when he thinks of nothing, he rises in peace.
彼無所有處寂寂作意修行餘定，如是現作意，不久從無所有處想心起，由非非想處想而心得安。
 He silently meditates on the place of nothingness and cultivates the remaining concentration. When he is doing his mindfulness in this way, he soon starts to think about the place of nothingness, and thinks about the non-non-non-thoughts, and his mind is at peace.
彼明非非想定坐禪人，越一切無所有處故，成就入住非非相處。
 He who understands that Feifei wants to meditate, transcends everything and nothing, and achieves living in Feifei and getting along with him.
一切者，說於無餘。
 Everything is said to be nothing.
越無所有處者，成越無所有處超入正度，此謂越一切無所有處。
 The more one has nothing, the more one has nothing and transcends into the right state. This is called transcending everything.
非非想者，彼無所有處寂寂作意修行餘定，此謂非非想處。
 Those who do not think of non-non, have nothing to do but practice meditation in silence. This is called the place of non-non-thinking.
非非想處者，入非非想處心心數法，是謂非非想處。
 Those who are not in the place of non-perception, enter the mind of the place of non-non-perception, which is called the place of non-non-perception.
非非想處者何義？
 What’s the point of not wanting to be in a good place?
滅分明想故成於無想，細想有餘故，成非想非非想是其處，是謂非非想。
 The destruction of distinct thoughts leads to non-thoughts, and because there is more than enough careful thought, it is the place where non-thoughts, non-non-thoughts, are formed. This is called non-non-thoughts.
入正住者，成得非非想處定，越無所有處，三分成就三種善，十相具足，二十二功德相應，住於寂寂明修定果報。
 Those who enter the upright abode will achieve concentration in the place of non-non-thinking, and the more there is no place, they will achieve three kinds of good deeds, the ten signs will be complete, and the twenty-two merits will be corresponding. They will be rewarded by living in silence and clarity.
以是功德生非非想天，如初廣說。
 Therefore, meritorious deeds arise from non-thinking heaven, as Guang said in the beginning.
是功德生非非想天者，修行非非想處定，命終生非非想天，壽命八萬四千劫。
 Those whose merits give rise to non-non-thinking of heaven, who practice non-non-thinking of heaven, will be destined to live in non-non-thinking of heaven for the rest of their lives, with a lifespan of eighty-four thousand kalpas.
問：
 question:
何故說非非想處？
 Why do you say Fei Fei Xiangtuo?
何故不說為識處？
 Why not say it is the place of consciousness?
答：
 answer:
離無邊執故、起想細故，不成識處。
 Because it is free from boundless attachments and because of detailed thoughts, it cannot become a place of consciousness.
問：
 question:
何故依此定不成漏盡？
 Why can't the leakage be exhausted based on this?
答：
 answer:
離分明想，不堪得見道。
 If you want to separate clearly, you can't bear to see the Tao.
復次此定最細微，非非想不能分別，是故不成漏盡處(非非想定已竟)。
 Again, this concentration is the most subtle, and cannot be distinguished by non-non-contemplation, so it cannot be the place where outflows are exhausted (non-non-contemplation concentration has been completed).
重明上義。
 Chongming Shangyi.
問：
 question:
於是定處，云何散句？
 So where is the place, why should I write a sentence?
答：
 answer:
所謂滅聲。
 The so-called silence.
顛倒起越外行覺受疑不應得。
 If you turn it upside down, a layman will feel doubted and undeserved.
滅者，入初禪語言斷；
 Those who are extinguished enter the first jhāna and stop speech;
入第四禪出入息斷。
 Enter the fourth jhana and stop breathing in and out.
次第滅聲者，若人入定，聞有音聲，不得言說。
 If the sound is silenced one by one, if a person enters samadhi and hears a sound, he will not be able to speak.
何以故？
 Why?
是入定人耳識不和合故。
 This is because the person's ears and consciousness are not harmonious.
復次入色定人，是聲成亂。
 Repeatedly entering the color to fixate the person, the sound becomes chaos.
如世尊所說：
 As the Blessed One said:
入禪人聲是其刺。
 The human voice is the thorn in entering Zen.
顛倒者，入地一切入，於非地想而作地想。
 Those who are inverted, enter everything into the earth, and think about the earth instead of thinking about it.
問：
 question:
若然，何故不成顛倒？
 If so, why can't it be reversed?
答：
 answer:
此四顛倒想不異故，知此地想是其相，是故不成顛倒。
 These four inverted thoughts are the same, and you know that this place of thought is its form, so it cannot be inverted.
起者，以五因緣從於定起：
 The origin is based on five causes and conditions:
以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。
 It is caused by majesty and suffering, by the greatest realm, by obstacles, by convenience and inequality, and by arbitrariness.
若入無色定，以最多境界不得起，住不動故。
 If you enter formless concentration, you will not be able to reach the highest state, and you will remain motionless.
入滅禪定及入果定，以初作行得起，不以餘因。
 Entering into the cessation of meditation and entering into the fruition of samadhi, you can do it with the first action, without any remaining causes.
越者，越有二種：
 There are two types of Yue:
分越、事越。
 The more points are divided, the more things are done.
從色禪越色定，是謂分越。
 From color meditation to color concentration, it is called separation and transcendence.
從色禪越無色定，復從無色定越無色定，是謂事越。
 From the form of Zen to the formless concentration, and from the formless concentration to the formless concentration, it means that things are getting better.
外行者，一切定外行成就五分。
 For laymen, all the laymen will achieve five points.
覺者，第二禪等性，除無間成無覺觀。
 The awakened person, the second jhāna and other qualities, except for the non-intermittent, become the non-awareness view.
受者，第四禪等性，除無間共捨起。
 The recipient, the fourth jhāna and other qualities, except for the infinite total equanimity.
有人樂相似無間。
 Some people enjoy the same thing.
疑者，未斷一切貪欲等蓋，住非非想處，說於有餘，如畏毒蛇上樹。
 Those who are doubtful have not cut off all the barriers of greed and desire, and dwell in the place of non-non-non-thinking, saying that they have more than enough, just like the fear of poisonous snakes climbing up trees.
有四種人不得起定，必墮惡趣：
 There are four types of people who cannot achieve samadhi and will fall into the lower realms:
無因作五逆邪見(散句已竟，地一切入已滿)。
 There are five adverse and wrong views without cause (the prose sentence has been completed, and all the entry of the earth has been completed).
問：
 question:
云何水一切入？
 Where can the clouds and water come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
心緣水相，此謂水一切入。
 The heart is bound by the water element, which means that water enters all the way.
心住不亂，此謂修行。
 Keeping your mind calm is called practice.
於水一切入專意為相，不除水想是味，心不作二意是處。
 When water is absorbed in everything, the mind is focused on it. It does not exclude the taste of water, and the mind does not have two minds.
於水一切入不共五功德：
 There are five different merits of entering water:
於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海。
 He can appear and disappear freely on the earth, he can create palaces on the earth, he can cause movement to cause rain, he can cause his body to raise water, and he can cause rivers and seas to form.
於地一切入所說功德，亦共有明修水一切入，處處皆見水。
 All the merits mentioned in the earth are also shared by the clear cultivation of water. Water can be seen everywhere.
云何取其相者，若取水一切入，於水現取相，若自然水、若自作水。
 How can you get its appearance? If you take water and put it all in, it will appear in the water and get its appearance. It is like natural water or self-made water.
於是舊坐禪人於非水處取水相，彼人處處見水，若於井於瓶、若於池沼江湖淮海，是其所觀隨意即見，彼分水相得起，不如新坐禪人。
 Therefore, the old Zen meditator takes the sign of water in non-water places, and he sees water everywhere, such as in wells and bottles, in ponds, rivers, lakes, and the Huaihai Sea. He can see it at will, and he can see the water sign in different places, which is not as good as the new Zen meditator.
新坐禪人於作處取相，不能於非作處明修水一切入方便。
 A new Zen meditator takes the sign in the place where he is doing it, but cannot clearly practice the method of water entry in the place where he is not doing it.
彼坐禪人從初以觀，如是寂寂處，若寺舍、若石室、若樹下，是處不闇、不日光炙，無塵無風、無蚊蚋等，無諸障礙。
 From the beginning, the meditator observed such a quiet place, like a temple, a stone room, or under a tree. This place was not dark, not burned by the sun, dust-free, wind-free, mosquito-free, gnat-free, etc., and free of all obstacles.
於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以兩水，不雜以餘色水，令滿鉢瓫。
 In such a place, if the alms bowl or gourd is buried in the pure ground, so that it is level with the earth, then go back and find two kinds of water, without mixing with the rest of the water, so that the bowl is full of gourd.
應於此處作意水想，以三行取相：
 You should think about the water here and use the three elements to get the image:
以平等觀、以方便、以離亂，餘事如地一切入。
 With an equal view, with expediency, and with the avoidance of chaos, everything else will come into play.
廣說至非非想處(水一切入已竟)。
 Speak widely about the place you don't think about (everything water has entered has ended).
問：
 question:
云何火一切入？
 Why does the fire come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取相？
 How to get the phase?
答：
 answer:
心於火相，此謂火一切入。
 If the heart is in the element of fire, this means that fire is all in.
彼時心住不亂，此謂修行。
 At that time, the mind remains undisturbed. This is called practice.
火相巧於放意為相，不除火想為味，作意無雙為處。
 The element of fire coincides with the release of mind as the element, the thought of fire without elimination is the taste, and the mind with mind is unparalleled as the place.
何功德者，不共五功德：
 What merits are there? There are five merits:
於火一切入經營、起煙炎以光明想起、滅餘色光、隨意所燒、以作光明曉了於火界，如地一切入所說功德。
 When fire is involved in the operation, smoke and flames are brought to light, and when the remaining colored light is extinguished, it is burned at will, and the light is illuminated in the fire world, just like the merits mentioned in the earth.
因修火一切入，處處皆見火。
 Because when cultivating fire, you will see fire everywhere.
云何取其相者，若現取火一切入，於火取相，或於自作處、或自然處。
 How can you take its appearance? If you take fire all the way in, you will take the sign from fire, either from a self-made place or from a natural place.
於是舊坐禪人取於自然相，彼處處見，或草火、或薪火、或林火、或屋火，熾燃焰盛。
 Therefore, people who meditate in the old days take the natural form, and see it everywhere, whether it is grass fire, firewood, forest fire, or house fire, with blazing flames.
從此為初，以作於觀。
 From this point on, start with observing.
或自樂不樂，即見彼分火相得起，不如新坐禪人。
 Or if you are not happy with yourself, then you will see that the fire element is rising, and you will not be as good as a new meditator.
新坐禪人唯於作處取相，不能於非作處；
 New zazen practitioners can only pick up signs at the place where they are doing it, not at the place where they are not doing it;
彼修火一切入方便。
 He cultivates fire and has access to convenient means.
新坐禪人從初經營，斷截樵薪，於清淨處積聚焚燒，或日出時、或日入時，從下焚燒，於草薪皆不作意，於上生烟火皆不作意，於聚焰中現作火想。
 A new Zen meditator starts from the beginning by cutting off the firewood, collecting it in a clean place and burning it. Either when the sun rises or when the sun sets, he burns it from below. He does not pay attention to the firewood, and does not pay attention to the fireworks from above. He gathers the flames. Think of fire in the middle.
以三行取相：
 Take the phase with three lines:
以平等觀、以方便、以離亂，如初廣說(火一切入已竟)。
 View with equality, use expediency, and avoid chaos, as Chu Guang said (Everything that fire has entered has ended).
問：
 question:
云何風一切入？
 How can the wind and everything come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
心於風相，此謂風一切入。
 When the mind is in the element of wind, this means that all the wind enters.
修心住不亂，此謂修風一切入。
 Cultivating the mind and living without chaos is called cultivating the wind and entering everything.
放意為相，不除風想為味，作意無雙為處。
 Let go of the mind as the form, do not eliminate wind thoughts as the taste, and make the mind unparalleled as the place.
何功德者，不同三功德，於風一切入風行自在、能令風起、作意受持令清涼。
 What kind of merit is it? Different from the three merits, it can move freely in the wind, can make the wind blow up, and can make the mind cool and cool.
如地一切入所說功德，修風一切入方便。
 Just like the merits mentioned in the entry of all elements of earth, cultivate the convenience of all entry of wind.
云何取其相者，新坐禪人現取風一切入，以二行取於風相，或見、或觸。
 How to get its appearance? A new Zen meditator takes the wind and takes it all in. He uses two actions to get the wind sign, either seeing it or touching it.
云何以見取相？
 How can I see and take the form?
彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。
 He was sitting in meditation, either in a sugar cane field, in a bamboo forest, or in a grassy place, and was stirred by the wind.
彼已見，作風想，以三行取相：
 He has seen it, thought about the style, and used three elements to determine the appearance:
以平等觀、以方便、以離亂。
 View equality, use convenience, and avoid chaos.
如是已見取相。
 This has been seen and taken.
云何以觸取相？
 Why does the cloud touch the form?
新坐禪人如是寂寂坐處作意想，隨風來處是處穿壁作孔，竹荻為筒安置其內，當筒處坐，使風觸其身，作意取風相。
 The new Zen meditator sits like this in silence and contemplates, and makes holes through the wall wherever the wind blows. A bamboo tube is placed inside the tube. He sits on the tube, letting the wind touch his body, and uses his mind to pick up the image of the wind.
如是以觸取相。
 In this way, the form is captured by contact.
若舊坐禪人於處處分即見風相起，若行住坐臥風觸其身，隨風所動於初已作觀，若自樂不樂，即見彼分風相得起。
 If a meditator is used to sitting in meditation, he will see the wind rising in any place. If he is walking, standing, sitting, or lying down, and the wind touches his body, he has already meditated on the movement of the wind at the beginning. If he is happy or unhappy, he will see the wind rising in that part.
不如新坐禪人(風一切入已竟)。
 It is not as good as a new zazen (all the wind has entered).
問：
 question:
云何青一切入？
 Yunheqing all come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
心於青相，此謂青一切入。
 When the mind is in the green phase, this is called the incorporation of everything green.
修彼心住不亂，此謂修。
 Cultivation to keep the mind from being disturbed is called cultivation.
於青相放意為相，不除青想為味，作意無雙為處。
 In the green phase, the mind is released as the phase, the green thought is not removed as the taste, and the mind is the unparalleled place.
何功德者，不同五功德，於青一切入心緣隨逐得淨解脫，得青除入如青花，心受持令化種種青色。
 What merits and virtues are different from the five merits and virtues? When all the blue is entered into the heart, one can obtain pure liberation, and when the blue is removed, it is like a blue flower, and the mind is transformed into all kinds of blue.
修青一切入，處處皆見青。
 When you cultivate green, you will see green everywhere.
云何取其相者，取青一切入相，若作處、若自然處，舊坐禪人取不作處相。
 How to take its appearance, take the green all-into phase, if it is done, if it is natural, the old zazen people will take the phase of not doing it.
彼坐禪人於處處見，或青花、或青衣、或青色，於其目前常見，隨若樂若不樂，即見彼分青相得起，不如新坐禪人。
 That person who meditates sees blue and white, blue clothes, or blue everywhere, which is common in his current situation. He is happy or not, that is, he sees that he is distinguished by the blue color, which is not as good as that of a new person who is sitting in meditation.
新坐禪人取於作處相，不能取非作處修青一切入方便。
 People who are new to zazen should take the appearance of the working place, and should not take the non-working place to cultivate the green and all-entering methods.
彼坐禪人於衣於板於壁處，以阿多思花色青色，以此色作曼陀羅花，或三角或四角，以異色繞其外。
 The person sitting in meditation put his clothes on the board and the wall, and made a mandala flower with the color of Athos flower in blue, either a triangle or four corners, and surrounded it with different colors.
於此作青相，以三行取相：
 Here we make a green phase, using three elements to get the phase:
以平等觀、以方便、以離亂。
 View equality, use convenience, and avoid chaos.
餘如初廣說(青一切入已竟)。
 Yu Ruchuguang said: "Everything has come to an end."
問：
 question:
云何黃一切入？
 Why does Huang Zhi come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取相？
 How to get the phase?
答：
 answer:
心於黃相，此謂黃一切入。
 If the mind is in the yellow phase, this is called the yellow phase.
修彼心住不亂，此謂修。
 Cultivation to keep the mind from being disturbed is called cultivation.
於黃一切入放意是相，不除黃想為味，作意無雙為處。
 Everything in yellow enters and releases the mind, which is the phase. The yellow thought is not the taste, and the mind is the unparalleled place.
何功德者，不同五功德，於黃一切入心隨逐得淨解脫，得黃除入作意，如金花種種黃色，修黃一切入處處皆見黃。
 What kind of merit is different from the five merits? When yellow enters the mind, you will get pure liberation. If you get yellow, it will enter your mind. It is like all kinds of yellow in golden flowers. If you repair yellow, you will see yellow everywhere.
云何取彼相者，現取黃一切入，取於黃相，若自作處、若自然處，於是取非作處相。
 Why do you take that phase? Now take the yellow all-in, take the yellow phase, if it is a self-made place, if it is a natural place, then take the non-made place.
彼坐禪人於處處見，或黃花、或黃衣黃色，從此常見，隨樂不樂即見彼分黃相得起，非如新坐禪人。
 That person who meditates sees yellow flowers or yellow clothes everywhere. It has been common since then. When he is happy or unhappy, he will see the yellow color. He is not like the new person who meditates.
新坐禪者取於已作處相，不能於非作處修黃一切入方便。
 Those who are new to zazen take the conditions they have already performed and cannot practice yellow all-entering methods in non-practiced places.
彼坐禪人或衣或板或壁，以迦尼羅花色黃色，作曼陀羅花，或三角或四角，異色繞其外。
 The person who is sitting in meditation is wearing clothes, a board, or a wall, and the mandala flower is made of yellow Kanila flowers, either triangular or four-cornered, with different colors surrounding it.
於彼作黃相，以三行取相：
 Make a yellow sign on it, and use three elements to get the sign:
以平等觀、以方便、以除亂。
 See equality, use convenience, and eliminate chaos.
餘如初廣說(黃一切入已竟)。
 Yu Ruchuguang said (Huang Qian has already entered).
問：
 question:
云何赤一切入？
 Yunhechi came in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
心於赤相，此謂赤一切入。
 When the mind is in the state of red, this is called the penetration of red.
彼修心住不亂，此謂修。
 He cultivates his mind and stays there without confusion. This is called cultivation.
於赤相放意為相，不離赤想為味，作意無二為處。
 Putting the mind in the red phase is the phase, being inseparable from the red thought is the taste, and the intention is the place where there is no duality.
何功德者，不共四功德，於赤一切入隨心得淨解脫，得赤除入，化種種赤色。
 What kind of merits and virtues are there? There are four merits and virtues in total. One can obtain pure liberation with all the penetration of redness, and one can get rid of redness and transform into all kinds of redness.
不共功德者，如說於地一切入。
 Those who have different merits and virtues are as mentioned in the earth.
修赤一切入，處處皆見赤。
 When you practice redness, you will see redness everywhere.
云何取其相者，現取赤一切入，取於赤相，若作處、若自然處。
 How can you take its appearance? Now take the red color and enter it. Take it from the red phase, if it is made, if it is a natural place.
舊坐禪人於自然處取相，於處處見相，或赤花、或赤衣、或赤色，從此為初常見，隨樂不樂，即見彼分赤相得起，不如新坐禪人。
 The old Zen meditators picked up signs from nature, and saw signs everywhere, such as red flowers, red clothes, or red color. From then on, it was common for them to see red flowers, red clothes, or colors.
新坐禪人於作處取相，不能於非作處修赤一切入方便。
 New zazen practitioners should take the sign in the place where they are doing it, but they cannot practice the red all-entering method in the place where they are not doing it.
彼坐禪人，或衣處或板或壁處，如槃偷時婆花生赤色，或以朱丹作曼陀羅花，或三角或四角，以異色界其外。
 When a person is sitting in meditation, his clothes, board, or wall may be decorated with red flowers, such as a red flower, or a mandala flower made of vermilion, or a triangular or four-cornered flower, or a different color boundary.
於此作赤相，以三行取相：
 Here we make the red phase and use three elements to get the phase:
以平等觀、以方便、以離亂。
 View equality, use convenience, and avoid chaos.
如初廣說(赤一切入已竟)。
 As Chu Guang said (Chi everything has come to an end).
問：
 question:
云何白一切入？
 Yunhebai all come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
心於白相，此謂白一切入。
 When the mind is in the white phase, this is called the entry of everything in white.
彼修心住不亂，此謂修。
 He cultivates his mind and stays there without confusion. This is called cultivation.
於白相放意為相，不離白想為味，作意無二為處。
 Let the mind be in the white phase as the phase, be inseparable from the white thought as the taste, and work on the intention without duality.
何功德者，不共八功德，於白一切入隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼。
 What merits and virtues are there? There are eight merits and virtues in total. In the whiteness of everything, you can follow your mind to achieve pure liberation.
餘功德如地一切入所說。
 The remaining merits and virtues are as mentioned in the following words.
修白一切入，處處皆見白。
 When you cultivate whiteness, you will see whiteness everywhere.
云何取其相者，現取白一切入，於白取相，若作處、若自然處。
 Why do you take the appearance of it? Now take the white and all the entrances, and take the appearance of the white, if it is done, if it is natural.
舊坐禪人於自然處取相，彼於處處見相，或白花、或白衣、或白色，或月光、或日光、或星色、或鏡圓，從彼為初常見，隨樂不樂，即見彼分白相得起，不如新坐禪人。
 In the old days, meditators picked up signs from nature. They saw signs everywhere, whether they were white flowers, white clothes, white, moonlight, sunlight, star color, or mirror circles. From then on, they were common, and they were either pleasant or not, that is, Seeing that he has a white appearance, he is not as good as a new meditator.
新坐禪人於作處取相，非不作處取相修白一切入方便。
 New zazen practitioners should pick up the signs at the place where they are doing, and they should cultivate the whitening of all access methods by picking up the signs at the place where they are not doing it.
彼坐禪人，或於衣處或板或壁處，以太白星等色，以此色作曼陀羅花，或三角四角，以異色界其外。
 The person sitting in meditation may use the color of Taibai star or other colors on his clothes, board or wall, and use this color to make a mandala flower, or a triangle and four corners, and use different colors to define the outside.
於此作白相，以三行取相：
 Here we make a white phase, using three elements to get the phase:
以平等觀、以方便、以離亂。
 View equality, use convenience, and avoid chaos.
如初廣說(白一切入已竟)。
 As Chu Guang said (white everything has come to an end).
問：
 question:
云何光明一切入？
 Why does the light come in?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
心作光明相，此謂光明一切入。
 The mind has the appearance of light, which means that all light enters.
彼修心住不亂，此謂修。
 He cultivates his mind and stays there without confusion. This is called cultivation.
光明放意為相，不離光明想為味，作意無二為處。
 The light is the appearance of the mind, the thought of the light is the taste, and the mind is the place where there is no duality.
何功德者，與白功德等，修光明一切入處處見光明。
 What kind of merit is it, it is the same as the white merit, if you cultivate the light, you will see the light everywhere.
云何取其相者，現取光明一切入，於光明取相，若作處、若自然處。
 Why do you take its appearance? It takes the light everywhere, and takes the appearance in the light. It is like a place where it is natural.
舊坐禪人於自然處取相，彼於處處見相，或月光、或日光、或燈光、或珠光，從彼初常見，隨樂不樂，即見彼分光明即起，不如新坐禪人。
 The old Zen meditators pick up signs from nature. They see signs everywhere, whether it is moonlight, sunlight, lamplight, or pearl light. From the beginning, they are often seen, and they are happy or unhappy, and they see the light immediately. They are not as good as the new Zen meditators.
新坐禪人於作處取相，不能於非作處修光明一切入方便。
 A new Zen meditator takes the form in the place where he is doing it, and cannot practice the light all-inclusive method in the place where he is not doing it.
彼坐禪人，如是或作東西壁，坐令水滿鉢，安置日光所至處。
 For those who sit in meditation, they may make east and west walls like this, sit on the bowl filled with water, and place it wherever the sun shines.
從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相。
 From the light of the water arises the mandala, from the light of the mandala arises the light of the wall, and here you see the light.
以三行取相：
 Take the phase with three lines:
以平等觀、以方便、以離亂。
 View equality, use convenience, and avoid chaos.
如初廣說(光明一切入已竟)。
 As Chu Guang said (all the light has come to an end).
解脫道論卷第五
 Volume 5 of The Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original materials] The CD scriptures from the Gaoli collection provided by the great master Xiao Zhenguo, provided by the great master Wei Xi'an, provided by a great master in North America, and the new punctuation provided by the great master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第六阿羅漢優波底沙梁言大光造
 Volume 6 of the Treatise on the Path to Liberation, Arahant Upadisha Liangyan, Made by the Great Light
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala
行門品之三
 The third product of the profession
問：
 question:
云何虛空一切入？
 Why does everything in the void enter?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
虛空一切入，有二種：
 There are two types of entry into the void:
有虛空離色、有虛空不離色。
 There is emptiness without form, and there is emptiness without form.
虛空入處相，所謂離色虛空。
 Void enters the place of appearance, so-called disembodied void.
井穴虛空相，此謂不離色虛空。
 The well acupoint has the void phase, which is called inseparable void.
彼修此想，心住不亂，此謂修。
 When he cultivates this thought, his mind will remain undisturbed. This is called cultivation.
於虛空想放意為相，不離虛空想為味，作意無二為處。
 Thinking about the void is the sign, thinking about the void is the taste, and the mind is the place where there is no duality.
何功德者，不共二功德，於虛空入，障礙處所不能礙。
 What kind of merits and virtues are there? There are two kinds of merits and virtues. When you enter the void, you cannot be blocked by obstacles.
若牆壁山等，身行無礙，自在無畏。
 Like a wall or a mountain, you can walk without any hindrance and feel free and fearless.
云何取其相者，於虛空入取虛空相，若作處、若自然處，舊坐禪人於自然處取相，能於處處見，或於孔穴、或欞窓間、或樹枝間。
 Why do you take the form? Enter the void to take the form of the void. If you do it in a natural place, you can see it everywhere, whether in holes, between lattice frames, or among branches.
從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人。
 From that common experience, the feeling of joy and displeasure arises, and the phenomenon of emptiness arises, which is not as good as that of a new meditator.
新坐禪人於作處取相，不能於非作處。
 A new zazen person should pick up signs in the place where he is doing it, but not in the place where he is not doing it.
彼坐禪人，或於屋內、或於屋外不障礙處，作圓孔穴作虛空想，以三行取相：
 The person who is sitting in meditation, either inside the house or outside the house in an unobstructed place, makes a round hole and thinks about the void, and uses three lines to obtain the image:
以等觀、以方便、以離亂。
 Use waiting to observe, use convenience, and avoid chaos.
於虛空一切入，生四禪五禪，餘如初廣說(虛空一切入已竟)。
 When everything in space enters, four or five jhanas arise, as Yu Ruchu said widely (Everything in space has entered).
問：
 question:
云何識一切入？
 How can I understand everything?
答：
 answer:
曰識處定，此謂識一切入，餘如初廣說(十一切入已竟)。
 It is called the concentration of consciousness, which means that all the entrances of consciousness have been completed. I Ruchu Guang said (the ten entrances have been completed).
問：
 question:
於是一切入，云何散句？
 So everything comes in, so why not write a sentence?
答：
 answer:
若一相得自在，一切餘相隨其作意。
 If one aspect is at ease, all other aspects will follow its will.
若於一處一切入，於初禪得自在。
 If you enter everything in one place, you will be at ease in the first jhāna.
堪任餘一切入，能起第二禪。
 If you can let everything else enter, you can achieve the second jhana.
如是第二禪得自在，能起第三禪。
 If you are comfortable with the second jhana, you can start the third jhana.
第三禪得自在，能起第四禪。
 When you become comfortable in the third jhana, you can develop the fourth jhana.
問：
 question:
於諸一切入，云何最勝？
 Out of all the obstacles, which one is the best?
答：
 answer:
四色一切入是為最勝，成解脫故，得除入故，曰一切入勝。
 The entry of all the four colors is the most successful, because it achieves liberation, and because it is eliminated, it is called the victory of all entry.
作光明故，心得自在。
 Because of the light, I feel at ease.
於八一切入及於八定，以入十六行安詳而起。
 Entering into the eight samadhis and entering into the eight samadhis, you will rise peacefully by entering into the sixteen elements.
隨所樂處，其所樂定隨意無障，次第上次第下，次第上下令一一增長，或俱令增長，或中少、或分少、或事少、或分事少、或分俱、或事俱、或分事俱。
 Wherever you like, you can do whatever you want without any obstacles. The order is one by one, the order is increased one by one, or all of them are increased, some are less, some are less, some are less, some are less, or all are. Either doing things together or dividing things into parts.
隨其所樂處者，或於村、或於阿蘭若，是斯所樂處入於三昧。
 Wherever he likes, he may be in a village or in Aranya. This is where he can enter Samadhi.
如所樂者，是其所樂禪，入於禪定如其所樂。
 As one enjoys it, this is the Zen that one enjoys. Entering into Zen concentration is as one enjoys.
時者，隨意所樂時入於三昧，或多時入正受。
 At this time, you can enter Samadhi at any time you like, or you can enter deep feeling at any time.
次第上者，於初禪入定次第，乃至非非想處。
 Those who reach the higher level will enter the level of concentration in the first jhana, and even reach the non-non-non-contemplation stage.
次第下者，從初入非非想定，次第乃至初禪。
 The next step is from the first entry into the non-non-non-contemplation, to the first jhāna.
次第上下者，越於往還，從初禪入第三禪，從第三禪入第二禪，從第二禪入第四禪，如是乃至入非非想定。
 Those who go up and down in order go back and forth, from the first jhana to the third jhana, from the third jhana to the second jhana, from the second jhana to the fourth jhana, and so on, even to the point of entering the concentration of non-non-non-contemplation.
令一一增長者，以次第入第四禪，或上或下。
 Those who increase one by one will enter the fourth jhana step by step, either up or down.
俱令增長者，入第四禪，從此虛空入第三禪，如是二種入定。
 The one who has grown up will enter the fourth jhāna, and from this void, he will enter the third jhāna. These are the two ways of entering concentration.
中少者，已入初禪，從此入非非想處，從此入第二禪，從此入無所有處。
 The few among them have already entered the first jhana, from then on they enter the place of non-non-thinking, from then on they enter the second jhana, and from then on they enter the place of nothingness.
如是現入正受，能辨虛空處。
 In this way, when you enter into the right feeling, you can discern the place of emptiness.
分少者，一禪於八一切入入定。
 If the number of points is small, one jhana can reach samadhi in all eight things.
事少者，於三一切入入於八定分。
 For those who have few things to do, they can enter into the eight samadhis in all three aspects.
事少者，所謂二定及一切入。
 Those who have few things are called two concentration and all entrances.
分俱者，於三一切入入二二禪。
 Those who are divided into three can enter the second and second jhanas.
事俱者，於二二一切入入二禪。
 When everything is done, enter the second jhana at the second or second point.
分事俱者，是此二句(散句已竟)。
 Those who divide things into two parts are these two sentences (the prose sentences have been completed).
問：
 question:
云何增長相？
 What is the growth rate?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
增長相者，滿一切處。
 Those with the sign of growth fill everything.
猶如排囊滿中臭穢死屍，此謂膖脹。
 It's like a stinky corpse filled with excrement, which is called bloating.
於膖脹相以正智知，此謂膖脹想。
 The symptoms of swelling of the body can be understood with correct wisdom, which is called the thought of swelling of the body.
彼修此想心住不亂，此謂修。
 If he cultivates these thoughts and his mind remains undisturbed, this is called cultivation.
於膖脹想相隨觀為相，厭膖脹想為味，臭穢不淨作意為處。
 The contemplation of the swollen stomach is the appearance, the disgust of the bloated stomach is the taste, and the smell, filth and impurity are the place of intention.
何功德者，膖脹想有九功德：
 What merits and virtues are there? There are nine merits and virtues in thinking about swelling:
得念內身、得無常想、得死相、多厭患伏婬欲、斷色憍、斷無病憍、向善趣、向醍醐。
 You can think about the inner body, you can think about impermanence, you can think about death, you can get rid of excessive weariness and suffering from sexual desire, you can stop being obsessed with sex, you can stop being obsessed with being free of illness, and you can move towards a good destination, and you can be in a state of enlightenment.
云何取其相者，新坐禪人現取膖脹不淨想，以無二行，以念不動不愚癡、以諸根內入、以心不出外，以往彼處。
 How can we get its appearance? A person who is new to zazen will now take in the swollen and impure thoughts, so that there are no dual conducts, the thoughts are immovable and not stupid, the roots go in, and the mind does not go out, so that it can go to that place.
是處不淨有諸死屍，住於彼處離於逆風，對不淨相不遠不近，或倚或坐。
 There are dead bodies in this impure place, living there away from the wind, neither far nor near to the impure form, leaning or sitting.
彼坐禪人，若倚若坐近不淨處，若石若土埵、或樹或杌或藤，為作相作事思惟：
 If a person who is sitting in meditation leans on or sits near an unclean place, such as a stone, an earthen mound, a tree, a tree, or a vine, he or she may do something to meditate on:
此石不淨。
 This stone is unclean.
此不淨相。
 This is impure.
此石，如是土埵等，已為作相、已作事。
 This stone, such as the earthen mound, etc., has already served as a sign and has done work.
以十行膖脹不淨相，從其自性修行當觀：
 Based on the ten elements of swelling and impurity, we should observe according to our own nature:
以色、以男女形、以方、以處、以分別、以節、以穴、以坑、以平地，以平等觀於一切處。
 Use colors, male and female forms, squares, places, distinctions, joints, holes, pits, and flat surfaces to observe everything equally.
以色者，若黑以觀黑，若不黑不白以觀不黑不白，若白以觀白，若臭皮觀以臭皮。
 In terms of color, if it is black, look at it as black; if it is neither black nor white, look at it as neither black nor white; if it is white, look at it as white; if it looks like smelly skin, look at it as smelly skin.
以形者，若女形若男形，隨觀若少若長若老。
 In terms of shape, if the shape is female, the shape is male, and depending on the observation, it looks younger, older, or older.
隨觀者，若長以長，若短以短，若肥以肥，若小以小隨而觀之。
 If it is long, it will be longer, if it is short, it will be short, if it is fat, it will be fat, if it is small, it will be small.
以方者，於此方擲頭，於此方擲手，於此方以脚，於此方以背，於此方以腹，於此方我所坐，於此方不淨相。
 Those who use squares, throw their heads in this direction, throw their hands in this direction, use their feet in this direction, use their backs in this direction, use their abdomen in this direction, this is where I sit, and this is where I have an impure appearance.
如是隨觀以光明處，於此光明處是擲手處，於此光明是擲脚處，於此光明是擲頭處，於此光明是我坐處，於此光明是不淨相處。
 In this way, the light is a place where I throw my hands. This light is a place where I throw my feet. This light is a place where I throw my head. This light is where I sit. This light is where I live with impurities.
以分別觀，從頭至足、從下至頭，髮皮為邊，是一屎聚。
 Looking at it from a different perspective, from the head to the feet, from the bottom to the head, with the hair skin as the edge, it is a collection of feces.
以分別觀觀以節者，於二手六節，於二脚六節，髖節、項節，此謂十四大節。
 To observe the knots with distinction, there are six joints on the hands, six joints on the two feet, hip joints, and neck joints. These are called the fourteen major joints.
以空穴者，謂口或開或閉，隨觀眼或開或閉，隨觀手間脚間孔穴。
 By using holes, it means that the mouth is open or closed, the eyes are open or closed, and the holes between the hands and feet are observed.
以坑以平等地者，不淨相隨其處所，或於空處或於地上，是處隨觀。
 If a pit is placed on an equal ground, the impure appearance will follow it wherever it is, whether in an empty place or on the ground, and it can be observed everywhere.
復次我在空處，不淨相地上，或不淨相在下，我於地上隨觀，以一切處從我，不取近遠若二尋三尋隨觀。
 Again, when I am in an empty space, on the ground with an impure form, or with an impure form below, I follow and observe on the ground, and follow me everywhere, not looking at the near or far, just like two or three searches and contemplations.
彼坐禪人如是一切正隨觀見彼相，善哉善哉，如是受持，以善自安。
 That person who is sitting in meditation observes and sees the appearance in this way, it is good, it is good, it is accepted and upheld in this way, and it is self-satisfied with goodness.
彼坐禪人已善取相、已善受持、已善自安，一無二行，以念不動，心不愚癡，諸根內入，心不出外。
 The person who is sitting in meditation is good at picking up signs, good at accepting and upholding, and is good at being at peace with himself. He has no two conducts, his thoughts are unmoved, his mind is not stupid, his faculties are inward, and his mind is not out.
去來道路若行若坐，觀彼不淨心常受持。
 As you walk or sit on the way back and forth, you should always observe and uphold his impure mind.
無二行者何義？
 What does it mean to be a non-dual practitioner?
為得身寂寂。
 For the sake of body silence.
令念不動者，以不愚癡，以諸根內入心不出外。
 Those who keep their thoughts motionless will not be foolish and delusional, and their roots will enter the heart and will not come out.
去來道路者何義？
 What is the meaning of the road that comes and goes?
為得身寂寂。
 For the sake of body silence.
離逆風者何義？
 What’s the point of being away from the headwind?
為離臭氣。
 To get rid of the odor.
坐不取遠近者何義？
 What’s the point of sitting without taking advantage of the distance?
若取遠不成除相，若取近不成其厭，不見其性。
 If you take it far away, you won't be able to eliminate it; if you take it close, you won't get disgusted, and you won't see its nature.
以不見其性，彼相不起，是故不取遠不取近。
 If you don't see its nature, you can't see it, so you don't get far or get close.
坐遍觀一切相者何義？
 What’s the point of sitting down and looking at all the appearances?
為不愚癡，名不愚癡。
 The reason is not stupidity, the name is not stupidity.
若坐禪人入寂寂處，見不淨相如在其前，心起驚怖。
 If a meditator enters a quiet place and sees an impure appearance in front of him, he will feel frightened.
是故坐禪人，若死屍起逐，不起心思惟，如是已知念正智受持。
 Therefore, if a person is sitting in meditation, if a dead body rises up, he will not be able to think about it, but he will know how to be mindful and uphold it with correct wisdom.
已觀相遍，是其遍相。
 I have observed the all-pervading appearance, and this is its all-pervasive appearance.
如是作意，是名不愚癡。
 Such intention is called non-foolishness.
問：
 question:
取十種行相何義？
 What is the meaning of taking the ten kinds of behavior?
答：
 answer:
為於心縛。
 For the heart.
觀去來道路者何義？
 What is the meaning of watching the coming and going?
為起次第法。
 For the starting point.
名次第法者，若坐禪人入寂寂處，有時心亂，以不常觀不起不淨相，是故坐禪人攝一切心，當觀去來道路、當觀於坐禪處、當觀遍相、當觀十種取相。
 In the Dharma of the second level, if a meditator enters a quiet place, his mind is sometimes confused, and he cannot always observe the impure signs. Therefore, the meditator should focus on all his thoughts and observe the way coming and going, the place he is sitting in, and the universal signs. , you should observe the ten kinds of appearance.
彼坐禪人如是數數現觀，復更起相，如以眼見，此謂起次第法。
 The person who is sitting in meditation can see the number of things in this way, and the signs will appear again, as if they are seen with the eyes. This is called the method of the stage of initiation.
初坐禪人於此死屍成珍寶想，如是歡喜心得受持，心常修行滅於諸蓋，禪分成起。
 For those who are new to sitting in meditation, they imagine that this dead body has become a treasure. Such a joyful mind can be embraced and upheld. The mind is constantly cultivating to eliminate all hindrances, and the meditation elements arise.
彼坐禪人已離欲、已離不善法，有覺有觀寂寂所成，有喜樂入初禪定及膖脹相。
 Those who sit in meditation have left behind desires and unwholesome dharmas. They have the awareness of the tranquility of contemplation, the joy of entering the first stage of meditation, and the feeling of being swollen.
問：
 question:
何故以不淨行起於初禪，非起餘禪？
 Why does impure behavior lead to the first jhāna and not the last jhāna?
答：
 answer:
此行未作觀故、此成縛處故，常隨覺觀。
 This is why there is no contemplation in this line, and because it is a place of bondage, I always observe with awareness.
覺觀恒現其相得起，非離覺觀其心得安，是故初禪起非餘禪。
 Awakening and contemplation will always show its appearance, and the mind will be at peace by non-awareness and contemplation. Therefore, the first jhana is not the remaining jhāna.
復說：
 Reply:
此不淨相色形等，以不一行思惟令起，於行思惟者，是覺觀事不能堪任離於覺觀為思惟行，是故唯初禪起非餘禪。
 This impure appearance, color, shape, etc., arises from not one line of thought, and in the practice of contemplation, the awakening and contemplation of things cannot be separated from the awakening and contemplation as a contemplation practice. Therefore, only the first jhāna arises and not the remaining jhāna.
復說：
 Reply:
此不淨相不可耐事，於不耐事不能舉心。
 This impure state cannot be tolerated, and one cannot raise his or her mind if one is impatient.
於不淨處，心由喜樂故，除覺觀方便。
 In the impure place, the mind is filled with joy, except for the convenience of awareness and contemplation.
以覺觀方便力，是時修行由如臭屎，是故唯初禪起非餘禪。
 With awareness and contemplation of expedient power, practice at this time is like stinking shit, so only the first jhāna arises and not the remaining jhāna.
問：
 question:
於不耐事云何起喜樂？
 Where can joy come from being impatient?
答：
 answer:
不耐事非因，為起喜樂。
 Being impatient is not for the sake of joy.
復次善斷蓋熱故、以修心自在故，起喜樂行。
 Again, by being good at cutting off the heat, and by cultivating the mind to be at ease, you can start practicing joyful behaviors.
餘如初廣說(膖脹相已竟)。
 Yu Ruchuguang said (the swelling phase has ended).
問：
 question:
云何青淤相？
 Why is it so green and bruised?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
青淤者，或死一宿、或二三宿，成青淤相。
 Those with bruises may die for one night, or may become bruised for two or three nights.
如青所染色隨生，此謂青淤相。
 Just like green staining, this is called the green silt phase.
彼青淤，是謂青相。
 The green silt is called the green phase.
以正智知，此謂青淤相，心住不亂此謂修，受持青相為相，厭為味，作意不耐為處，等膖脹相功德。
 With correct wisdom, we know that this is called green and bruised, and that the mind is not disturbed is called cultivation. Accepting and holding on to green is the sign, disgust is the taste, and the mind is impatient, and so on.
修其相者，如初廣說(青淤相已竟)。
 Those who cultivate their appearance are like Chu Guang said (the bruise appearance has been completed).
問：
 question:
云何潰爛相？
 Why is it so festering?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取相？
 How to get the phase?
答：
 answer:
潰爛者，或死二三宿潰爛膿出，猶如灌酪，身成潰爛，此謂潰爛。
 Those with ulcers may die for two or three nights. The ulcers and pus will appear, just like filling cheese, and the body will become ulcers. This is called ulceration.
於潰爛相以正智知，是謂潰爛相。
 The appearance of ulcers is understood with correct wisdom, which is called the appearance of ulcers.
心住不亂此謂修，受持潰爛為相，厭為味，作意不耐為處，等膖脹相功德。
 This is called cultivation when the mind is not disturbed. Acceptance and upholding are the symptoms of festering, disgust is the taste, mindfulness is impatient, and the symptoms of swelling are the merits.
取相如初廣說(潰爛相可知，潰爛相已竟)。
 The appearance is as stated by Chu Guang (the appearance of ulceration can be known, and the appearance of ulceration has been completed).
問：
 question:
云何斬斫離散相？
 Why cut off the discrete phase?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何？處何功德？
 what? Where is the merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
斬斫離散者，或以刀劍斬斫身體離散。
 Cut off the person who is separated, or cut the body apart with a sword.
復說所擲死屍，此謂斬斫離散。
 When talking about the corpses thrown, this is called chopping and separating them.
於斬斫離散是正智知，此謂斬斫離散想。
 The knowledge of chopping and separation is correct wisdom, which is called the thought of chopping and dispersing.
心住不亂此謂修，斬斫離散想為相，厭為味，作意不淨為處，等膖脹相功德。
 Keeping the mind in a stable state is called cultivation. Cutting off scattered thoughts is the sign, disgust is the taste, and making the mind impure is the place, which is the sign of merit and virtue.
問：
 question:
云何取其相？
 How do you get its appearance?
答：
 answer:
於兩耳二指作片片想、作斬斫離散想，如是取相。
 Use the two fingers on both ears to think about pieces, think about chopping and cutting discretely, and take the image in this way.
於一二上取其空相，餘如初廣說(斬斫離散相已竟)。
 Take the empty phase from one or two, and I will say it as I did in the beginning (the discrete phase has been chopped off).
問：
 question:
云何食噉想？
 Why do you want to eat food?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
食噉者，或烏鵲鵄梟雕鷲、猪狗狐狼虎豹食噉死屍，此謂食噉。
 Those who eat the dead bodies may be crows, magpies, owls, vultures, pigs, dogs, foxes, wolves, tigers and leopards. This is called eating.
於彼食噉是相。
 This is the sign of eating there.
以正智知，此謂食噉想。
 With correct wisdom, this is called the thought of eating.
心住不亂此謂修，食噉想為相，厭為味，作意不淨為處，等膖脹想功德。
 This is called cultivation when the mind is not disturbed. Food is thought of as its appearance, disgust is the taste, impurity of mind is the place, and the thought of merits and virtues is caused by swelling.
餘如初廣說(食噉相已竟)。
 Yu Ruchuguang said: "The food is finished."
問：
 question:
云何棄擲想？
 Why give up thinking?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
棄擲者，於處處方散擲手足，此謂棄擲。
 Those who throw away throw their hands and feet everywhere. This is called throwing away.
於棄擲想，是正智知，此謂棄擲想。
 Regarding the thought of abandonment, this is correct wisdom and knowledge. This is called the thought of abandonment.
心住不亂此謂修，受持棄擲想為想，厭為味，作意不淨為處，膖脹想等功德。
 This is called cultivation when the mind is not disturbed. Acceptance, upholding and abandonment of thoughts are thoughts, aversion is taste, the mind is not pure, and thoughts are inflated and other merits.
云何取其相者，一切身分聚在一處，安諸分節相離二寸，安已作棄擲想取相，餘如初廣說(棄擲想已竟)。
 How can I get its appearance? All the parts are gathered together in one place, and all the parts are separated by two inches. An has already done the abandonment and wants to take the appearance, and Yu Guang said at the beginning (the abandonment and thought has been completed).
問：
 question:
云何殺戮棄擲想？
 Why do you want to kill and abandon people?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
被殺棄擲者，或以刀杖、或以弓箭，於處處斬斫殺戮死屍，此謂殺戮棄擲。
 For those who were killed and abandoned, the dead bodies were chopped and killed everywhere with swords, sticks, or bows and arrows. This was called killing and abandoning.
於殺戮棄擲，是想是正智知，此謂殺戮棄擲想。
 The thought of killing and abandoning is the right knowledge. This is called the thought of killing and abandoning.
心住不亂此謂修，受持殺戮棄擲想為相，厭為味，作意不淨為處，等膖脹功德。
 This is called cultivation when the mind is not disturbed. Thinking about killing, abandoning and throwing is the sign, being disgusted is the taste, thinking about the impurity is the place, and so on, the merits will be increased.
云何取其相者，如初廣說(殺戮棄擲想已竟)。
 How can I choose his appearance? It's like what Guang said in the beginning (the thought of killing and abandoning has been completed).
問：
 question:
云何血塗染想？
 Why do you want to be stained with blood?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
血塗染者，或斬截手足形分，出血塗身，此謂血塗染。
 Those who are stained with blood may cut off their hands and feet and smear the body with blood. This is called stained with blood.
於血塗染相，是正智知，此謂血塗染想。
 Regarding the blood-stained appearance, this is correct wisdom and knowledge. This is called the thought of blood-smeared staining.
心住不亂此謂修，受持血塗染想為相，厭為味，作意不淨為處，等膖脹想功德。
 This is called cultivation when the mind is not disturbed. It is the appearance of blood stains, disgust is the taste, impurity is the place of mind, and the merits are thought of as swelling.
云何取其相者，如初廣說(血塗染相已竟)。
 How can I get the appearance? It's like what Guang said in the beginning (the appearance has been stained with blood).
問：
 question:
云何虫臭想？
 Why do you think so?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
虫臭者，諸虫生滿其身，猶如白珠純是虫聚，此謂虫臭。
 Insect stink occurs when all kinds of insects grow all over the body, like white beads. This is called insect stink.
於虫臭想，以正智知，此謂虫臭想。
 When thinking about the smell of bugs, we can understand it with correct wisdom. This is called thinking about the smell of bugs.
心住不亂此謂修，受持虫臭想為相，厭為味，作意不淨為處，等膖脹想功德。
 This is called cultivating when the mind is not disturbed. It accepts and upholds the smell of bugs as its appearance, disgust as its taste, thinking about the impurity of the mind as its place, and thinking about merits and virtues.
云何取其相者，如初廣說(虫臭想已竟)。
 How to get the appearance of the person, as Chu Guang said (I have finished thinking about the smell of insects).
問：
 question:
云何骨想？
 Why do you think so?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何取其相？
 How do you get its appearance?
答：
 answer:
骨者，謂鉤鎖相連、或肉血筋脈所縛、或無血肉但有筋纏、或無肉血，此謂骨。
 Bones are connected by hooks and locks, or bound by flesh and blood and tendons, or have no flesh and blood but are bound by tendons, or have no flesh and blood. This is called bone.
於此骨想，以正智知，此謂骨想。
 Thinking about this bone is known with correct wisdom. This is called thinking about the bone.
心住不亂此謂修，受持骨想為相，厭為味，作意不淨為處，等膖脹想功德。
 This is called cultivation when the mind is not disturbed. The image of receiving and holding bones is the appearance, the taste is disgusting, the mind is not pure, and the merits are considered to be inflated.
云何取其相者，如初廣說(骨想已竟)。
 How can I get his appearance? It's like Chu Guang said (I've finished thinking about it).
問：
 question:
於不淨處，云何散句？
 In an unclean place, why should I write a sentence?
答：
 answer:
初坐禪人有重煩惱，於不種類不應取相。
 People who are new to zazen have many troubles and should not take images of different types.
不種類者，如男女身。
 Those without categories are like male and female bodies.
若不淨業人，不淨相不應作意。
 If one does not purify one's karma, the impure aspects should not be considered.
何故？
 Why?
常觀事故不成厭。
 It’s hard to get tired of seeing things happen.
於畜生身，不起淨想。
 In the body of an animal, one cannot afford pure thoughts.
以一骨起起相自在，於骨取亦復如是。
 When it is lifted up from a bone, it appears to be at ease, and it is the same when it is picked up from a bone.
若不淨相以色起，由一切入當觀。
 If the impure appearance arises from color, you should observe it from the perspective of everything.
若以空起以界當觀者，以不淨起以不淨當觀。
 If one should observe the world as the result of emptiness, he should observe the impurity as the cause of impurity.
問：
 question:
何故十不淨不多不少？
 Why are the ten impurities neither more nor less?
答：
 answer:
身失有十種故。
 There are ten causes of body loss.
復由十人故成十想：
 From ten people, ten thoughts are formed:
欲人當修膖脹想，色愛欲人當修青淤想，如淨欲人當修壞爛想，餘亦可知。
 Those who desire lust should cultivate the thoughts of bruises, those who desire lust should cultivate the thoughts of bruises, and those who desire purity should cultivate the thoughts of badness and rottenness. You can also know the rest.
復次不淨相不可得故、一切不淨想欲對治故。
 Again, the impure phase cannot be obtained, and all impure thoughts and desires are counteracted.
若欲行人是其所得，彼當取相，是故說一切不淨為十種不淨想。
 If you want to achieve this, you should take the form. Therefore, all impurities are said to be the ten impure thoughts.
問：
 question:
何故不令增長？
 Why not allow growth?
答：
 answer:
若人樂厭欲，令起自性身想。
 If a person is happy and dissatisfied with desire, he will think of his own nature.
何故？
 Why?
若有自性身想，於想速得厭，彼分故。
 If you have thoughts about your own nature and body, you will soon get tired of thinking about it, that’s why.
已令增長不淨想，是其身相得除。
 Having caused the growth of impure thoughts, their physical appearance can be eliminated.
已除自身想，不速得厭，是故不應令增長。
 If you have eliminated your own thoughts, you will get tired of them quickly, so you should not let them increase.
又說若得無欲，為修大心成令增長。
 It is also said that if you have no desire, your great intention will grow.
如阿毘曇說：
 As Abhitan said:
處離欲等，初禪正受住膖脹，及起無量事。
 In the place of freedom from desires, etc., the first jhana is experiencing swelling and innumerable things.
如大德摨狗父說偈：
 For example, the great virtuous dog father said:
比丘佛家財，　　於怖畏林處，
 The wealth of the Bhikkhu and the Buddha's family is in the forest of terror.
既已修骨想，　　普令滿此地；
 Now that I have thought about cultivating my bones, my orders are filling this place;
我知彼比丘，　　速當斷欲染(十不淨已竟)。
 I know that bhikkhu, you should quickly cut off the defilements of desire (the ten impurities have been completed).
問：
 question:
云何念佛？
 Why do you want to recite Buddha's name?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何修行？
 Why practice?
答：
 answer:
佛者，世尊自然無師，於未聞法正覺正諦，能知一切得力自在，此謂為佛。
 As a Buddha, the World Honored One naturally has no teacher. Before he hears the Dharma and the true truth of enlightenment, he can know everything and gain power freely. This is called a Buddha.
念佛世尊正遍知道菩提功德，念、隨念、念持、念不忘、念根、念力、正念，此謂念佛。
 When the Buddha is recited, the World Honored One fully understands the merits and virtues of Bodhi. It is called reciting the Buddha's name, following the recollection, holding on to the recollection, never forgetting the recollection, the root of the recollection, the power of the recollection, and the right mindfulness.
心住不亂此謂修，令起佛功德為相，恭敬為味，增長信為處。
 Keeping the mind in an undisturbed state is called cultivation. It makes the Buddha's merits appear as a sign, respect as a taste, and increases faith as a place.
若修行念佛，成得十八功德：
 If you practice chanting Buddha's name, you will gain eighteen merits:
信增長、念增長、慧增長、恭敬增長、功德增長、多歡喜、堪任苦行、離於怖畏、於受惡法得生慚愧、常與師共住、心樂佛地、行向善趣、最後醍醐。
 Increase in faith, increase in mindfulness, increase in wisdom, increase in reverence, increase in merit, increase in joy, be able to endure ascetic practices, be free from fear, be ashamed of receiving evil dharma, always live with the teacher, be happy in the Buddha land, and conduct good deeds , the last thing.
如說修多羅涅底里句。
 Such as saying Sutra Nidhi.
若人欲念佛、其可恭敬如佛像處。
 If people want to recite the Buddha's name, they can pay homage to the Buddha statue.
云何修行？
 Why practice?
初坐禪人，往寂寂處攝心不亂。
 For those who are new to Zen meditation, they should go to a quiet place to focus their mind without confusion.
以不亂心念如來，世尊、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。
 With an undistracted mind, I think of the Tathagata, the World-Honored One, the worthy offering, the right and all-knowing, the one with sufficient knowledge and conduct, the Good Passerby, the understander of the world, the supreme one, the leader of husbands, the teacher of gods and humans, the Buddha, the World-Honored One.
於是彼者到一切功德彼岸。
 Then he reaches the other shore of all merits.
世尊者，得世稱譽故名世尊、復得妙法故名世尊、復得供養故名世尊、得福具足故名世尊、道法之主故名世尊，以是因故得名世尊。
 The World-Honored One is called the World-Honored One when he is praised in the world. He is called the World-Honored One because he regains the wonderful Dharma. He is called the World-Honored One because he regains offerings. He is called the World-Honored One because he has obtained blessings and blessings. He is called the World-Honored One because he is the Lord of the Way and Dharma. For this reason, he is called the World-Honored One.
以彼因故受供養，名阿羅漢。
 Because he receives support for some reason, he is called an Arhat.
殺煩惱怨，名阿羅漢。
 Killing worries and resentments, one is called Arhat.
折生死輪輻，名阿羅漢。
 Breaking the spokes of the wheel of life and death, one is called an Arhat.
正遍知者，以一切行正知一切諸法，名正遍覺。
 A person with perfect omniscience knows all dharmas with all actions, which is called perfect omniscience.
復殺無明，名正遍覺。
 Killing ignorance again is called righteousness and universal enlightenment.
以獨覺無上菩提，名正遍覺。
 The supreme Bodhi of Solitary Enlightenment is called Right and Universal Enlightenment.
明行足者，明者三明：
 Those who have sufficient understanding and practice will be enlightened in three ways:
宿命智明、眾生生死智明、漏盡智明。
 The wisdom of destiny, the wisdom of the life and death of all living beings, and the wisdom of the cessation of outflows.
世尊以宿命智明，斷殺過去無明；
 The World-Honored One, with the wisdom of fate, cuts off the ignorance of the past;
以眾生生死智明，斷殺未來無明；
 With the knowledge of life and death of all living beings, we can eliminate future ignorance;
以漏盡智明，斷殺現在無明。
 Use omissions to eliminate wisdom and eliminate current ignorance.
已斷殺過去無明故，以一切行一切過去法，世尊應念即現；
 I have put an end to the ignorance of the past and acted on all the past dharma. The World-Honored One will appear as soon as I think of it;
已斷殺未來無明故，以一切行一切未來法，世尊應念即現；
 Having cut off the ignorance of the future and doing all the future Dharma, the World Honored One will appear as soon as he thinks of it;
已斷殺現在無明故，以一切行一切現在法，世尊應念即現。
 Having cut off the present ignorance, all actions and all present dharma will appear as soon as the World Honored One thinks of them.
行者，戒定足具。
 Practitioners must have sufficient discipline and concentration.
戒者，謂一切善法處，故言明行。
 Precepts refer to the place of all good dharma, so words should be followed clearly.
足者，謂一切神通處，故名明行足。
 Foot refers to the place where all supernatural powers are located, so it is called Ming Xing Zu.
具者，謂一切定。
 Having it means everything is fixed.
於是世尊以一切智、以三明、以行得大慈悲，以作世間饒益。
 Then the World-Honored One uses all wisdom, three understandings, and actions to gain great compassion and benefit the world.
明得自在，以知處故，以起論道，無人能勝。
 To be at ease with understanding, to understand the situation, and to discuss the way, no one can conquer it.
滅諸煩惱，以清淨正行，以明具足成世間眼，現饒益不饒益故。
 Eliminate all troubles, conduct pure and upright conduct, and fully realize the eyes of the world with enlightenment.
以行具足成世間依，作救怖畏。
 Use your actions to become a support in the world and save you from fear.
以明解脫，於第一義已得通達。
 To understand liberation, the first meaning has been understood.
以行成濟渡，作世間義，於一切事自然無師，所行平等得無上寂寂。
 To achieve salvation by doing, to make righteousness in the world, naturally there is no teacher in all things, and to achieve supreme tranquility in all actions.
以明行足世尊成就，此謂明行具足。
 The World Honored One achieves success with clear conduct. This is called having clear conduct.
善逝者，到善路故，名曰善逝。
 A person who is good at death is called a good person because he takes a good path.
不復更來到。
 No more updates will come.
於醍醐界，無為涅槃，故名善逝。
 In the world of Daigo, there is no Nirvana, so it is called Good Death.
復說法不顛倒，故名善逝。
 The Dharma is not reversed, hence the name Good Death.
復說法不僻，故名善逝。
 The Dharma is not out of the ordinary, so it is called Good Death.
復說法無過患，故名善逝。
 Again, there is no fault in the Dharma, hence the name Good Death.
復說法不多不少，故名善逝。
 Again, the Dharma is neither more nor less, hence the name Good Death.
世間解者，世間有二種，謂眾生世間、行世間。
 To understand the world, there are two types of world, namely the world of living beings and the world of actions.
世尊以一切行，知眾生世間，以知眾生種種欲樂。
 The World Honored One uses all his actions to know the world of sentient beings and to know the various desires and pleasures of sentient beings.
以根差別，以宿命、以天眼、以從去來、以和合、以成就、以種種可化、以種種堪不堪、以種種生、以種種趣、以種種地、以種種業、以種種煩惱、以種種果報、以種種善惡、以種種縛解，以如是等行，世尊悉知眾生世間。
 By root differences, by fate, by heavenly eyes, by coming and going, by harmony, by accomplishment, by various transformations, by various unbearables, by various births, by various interests, by various lands, by various karma, by various troubles , with all kinds of retributions, with all kinds of good and evil, with all kinds of bondage and liberation, with such conduct, the World Honored One is fully aware of the world of sentient beings.
復說行世間者，世尊亦知。
 Furthermore, the World Honored One also knows about those who walk in the world.
以一切業，亦知諸行，以定相、以隨其自相因緣、善不善無記、以種種陰、以種種界、以種種入、以智明了、以無常苦無我、以生不生，如是等行，世尊悉知世間諸行，此謂世間解。
 With all the karma, we also know all the actions, with the fixed appearance, with the self-related causes and conditions, with no memory of good and bad, with all kinds of yin, with all kinds of realms, with all kinds of entry, with wisdom and understanding, with impermanent suffering without self, with no birth. Life, such actions, the World Honored One is fully aware of all the actions in the world, this is called the understanding of the world.
無上者，世無有上，此謂無上。
 There is no supreme being in the world. This is called supreme.
復次無人與等，復次最勝無比，餘不能過，故名無上。
 There is no one who can compare with Fuci. Fuci is the most victorious and cannot be surpassed by others, so it is called supreme.
調御丈夫者，有三種人，或聞法即悟，或說因緣，或說宿命。
 There are three types of people who control their husbands. Some people understand the Dharma immediately after hearing it, some talk about causes and conditions, and some talk about fate.
世尊御八解脫道，調伏眾生故，名調御丈夫。
 The World Honored One controls the Eight Paths of Liberation. Because he tames all living beings, he is called the tamer of his husband.
天人師者，世尊能度天人，從生老死怖畏園林，故名天人師。
 As a teacher of gods and humans, the World Honored One is able to save gods and humans, and is afraid of the garden from birth to old age, so he is called a teacher of gods and humans.
復次教誡見思惟道，名天人師。
 Repeatedly teaching and contemplating the Tao, he became known as a teacher of heaven and man.
如是以此門、以此行，當念如來。
 In this way, with this door and this practice, you should remember the Tathagata.
復次如本師說：
 Again, as my teacher said:
以四種行修念世尊，本昔因緣、以起自身、以得勝法、以作世間饒益。
 Use the four kinds of actions to meditate on the World Honored One, to use the original and past causes and conditions to arise from oneself, to obtain the victorious method, and to benefit the world.
從初所願乃至最後，生於此中間久遠之時，二十阿僧祇劫。
 From the beginning of my wish to the end, I was born in the long time in between, twenty asamkhya kalpas.
一百千億觀凡夫根，念根所初，慈哀世間：
 One hundred thousand billions of ordinary people’s faculties are observed, and the root of thought is the beginning of compassion for the world:
我已得脫，當令彼脫。
 I have escaped, and it is time for him to escape.
我已得調，當令彼調。
 I have been adjusted, so I should ask him to adjust.
我已得安，當令彼安。
 I have found peace, and it is time for him to find peace.
我已入涅槃，當令彼得入涅槃。
 I have entered Nirvana, and it is time for Peter to enter Nirvana.
施、戒、出、忍、諦、受持、慈、捨、精進、智慧，皆令滿足，為得菩提。
 Giving, precepts, renunciation, patience, truth, acceptance, loving-kindness, equanimity, diligence, and wisdom are all satisfactory to achieve Bodhi.
世尊為菩薩時，說本生因緣，作兔子身，常行布施，當念可護生；
 When the World-Honored One is a Bodhisattva, he talks about the causes and conditions of this life, assumes the body of a rabbit, and always practices charity, remembering that it can protect his life;
戒摩瞿頻陀生，當念出離生、忍辱生，當念忍普明生，當念實語、當念噁蹇生，當念受持、當念帝釋慈悲、當念毛竪捨、當念商主正真、當念麋生、當念長壽生、逐父語當念六牙白象恭敬仙人、當念白馬生往羅剎國渡諸眾生、當念鹿生護彼壽命捨自壽命、當念猴生令得解脫所屬大苦。
 To be born in the precepts of Mo Kupintuo, one should think of the birth of renunciation and endurance of humiliation, one should think of the birth of universal enlightenment of tolerance, one should think of the truthful words, one should think of the birth of evil, one should think of acceptance and upholding, one should think of the mercy of the Lord, one should think of the hair-upright sacrifice, Remember the Lord Shang Zhengzhen, remember the birth of the elk, remember the longevity, chase the father's words, remember the six-tusked white elephant to respect the immortal, remember the birth of the white horse to go to the Rakshasa Kingdom to ferry all living beings, remember the birth of the deer to protect others and give up their own life. As long as you live, you should recite the monkey birth order to be liberated from the great suffering.
復次當念猴生，見人落坑以慈心拔出，設樹根菓以為供養。
 Again, remember the birth of a monkey. If you see someone falling into a pit, pull them out with compassion, and set up tree roots and fruits as offerings.
彼人樂肉以破我頭，以慈悲說法語其善道。
 That person enjoys the meat and breaks my head, and speaks the good way with compassion.
如是以眾願門，當念世尊本生功德。
 In this way, with the door of many vows, we should remember the merits and virtues of the Buddha's own life.
云何當念世尊自拔身功德？
 Why should we remember the merits of the World-Honored One?
世尊有如是等本生具足，為年少時斷一切居止著、斷兒婦父母親友著，以捨難捨，獨住空閑無所有處，欲求無為泥洹寂滅，於摩伽陀國渡尼連禪河，坐菩提樹，降伏魔王及諸鬼兵，於初夜時自憶宿命，於中夜分修得天眼，於後夜中知苦斷集，得證醍醐界。
 The World-Honored One has such a perfect life. When he was young, he cut off all his residence, cut off his children, wife, parents, relatives, and friends. He could hardly leave his home. He lived alone in an empty place with no place to live. His desire was to be inactive and annihilated. He passed away to the country of Magadha. Sitting on the bodhi tree in the Lianchan River, he subdued the demon king and all the ghost soldiers. He recalled his fate in the first night, cultivated the eyes of heaven in the middle of the night, understood the end of suffering in the second night, and achieved the realm of Daigo.
修行八正道，分作證漏盡，得菩提覺。
 Practicing the Eightfold Path, eliminating all the taints of enlightenment, and attaining the enlightenment of Bodhi.
從於世間拔出自身，住第一清淨漏盡之地。
 Pull yourself away from the world and live in the first place of pure purity.
如是以眾行門，當念世尊自拔身功德。
 If you practice in this way, you should remember the merits of the World-Honored One.
云何當念世尊得勝法功德？
 Why should we remember the merits and virtues of the World-Honored One’s victorious Dharma?
如是世尊有解脫、心解脫，以如來十力、以十四佛智慧、以十八佛法，已與不一禪法成就，到自在彼岸當念。
 If the World Honored One is liberated and his mind is liberated, he has achieved the non-one Zen method with the Tathagata's ten powers, the wisdom of the fourteen Buddhas, and the eighteen Buddha Dharma.
云何世尊成就十力？
 How can the World-Honored One achieve the ten powers?
如來知是處非處，如實而知；
 The Tathagata knows what is right and wrong, and knows it as it really is;
如來知過去未來現在善業因緣，以戒以因，若果報等，如實而知；
 The Tathagata knows the causes and conditions of good deeds in the past, future and present, and knows the consequences according to their causes and consequences;
如來知至一切處具足，如實而知；
 The Tathagata knows everything and knows it as it really is;
如來知不以一戒、種種戒世間，如實而知；
 The Tathagata knows that the world is not based on one precept or various precepts, but knows it as it is;
如來知眾生種種欲樂，如實而知；
 The Tathagata knows the various desires and pleasures of sentient beings and knows them as they really are;
如來知眾生種種諸根，如實而知；
 The Tathagata knows the various roots of living beings and knows them as they really are;
如來知禪解脫定正受有煩惱無煩惱，如實而知；
 The Tathagata knows that meditation, liberation, concentration, and true feelings have and do not have troubles, and he knows them as they really are;
如來知宿命，如實而知；
 The Tathagata knows destiny and knows it as it really is;
如來知眾生生死，如實而知；
 The Tathagata knows the life and death of all living beings and knows them as they really are;
如來知漏盡，如實而知。
 The Tathagata knows that all outflows have been eliminated and knows it as it really is.
以此十力，世尊成就。
 With these ten powers, the World Honored One achieved success.
云何世尊成就十四佛智慧？
 Why did the World-Honored One achieve the wisdom of the Fourteen Buddhas?
謂苦智、集智、滅智、道智、義辯智、法辯智、辭辯智、樂說辯智、諸根智、眾生欲樂煩惱使智、雙變智、大慈悲定智、一切智、不障礙智。
 It is called the wisdom of suffering, the wisdom of collection, the wisdom of cessation, the wisdom of Taoism, the wisdom of meaning reasoning, the wisdom of Dharma reasoning, the wisdom of rhetorical reasoning, the wisdom of joyful reasoning, the wisdom of all roots, the wisdom of the desires, pleasures and troubles of all living beings, the wisdom of double transformation, the wisdom of great compassion and concentration, All wisdom, no hindrance to wisdom.
以此十四智，世尊成就。
 With these fourteen wisdoms, the World Honored One achieved it.
云何世尊成就十八法？
 Why did the World-Honored One achieve the Eighteen Dharmas?
於過去佛智不障礙，未來佛智不障礙，現在佛智不障礙，隨於佛智遍起身業，隨於佛智遍起口業，隨於佛智遍起意業。
 In the past, the Buddha's wisdom was not obstructed, in the future the Buddha's wisdom was not obstructed, and now the Buddha's wisdom was not obstructed. According to the Buddha's wisdom, all the actions were performed. According to the Buddha's wisdom, all the verbal actions were performed. According to the Buddha's wisdom, all the mental actions were performed.
以此六法世尊成就，欲無退、精進無退、念無退、定無退、慧無退、解脫無退。
 With these Six Dharmas, the Blessed One has achieved that there will be no retreat in desire, no retreat in energy, no retreat in mindfulness, no retreat in concentration, no retreat in wisdom, and no retreat in liberation.
以此十二法，世尊成就，無可疑事、無誣師事、無不分明、無有急事、無隱覆處、無不觀捨。
 With these twelve dharma, the World-Honored One has achieved that there is no doubt, no false accusation, no lack of clarity, no urgency, no hidden place, and no lack of contemplation.
無可疑事者，無有威儀為於狡獪。
 There is no suspicious thing, and there is no majesty for cunning.
誣師事者，無急速威儀。
 Those who falsely accuse the teacher have no dignity and speed.
無不分明者，以知無不觸。
 There is nothing that is not clear, and everything that is known cannot be touched.
無急事者，無威儀以急事。
 If there is no urgent matter, then there is no need for dignity and dignity to rush the matter.
無隱覆者，心行無有非不憶智。
 There is no hidden person, and the mind conducts nothing but wrong and does not remember the wisdom.
無不觀捨者，無有不知捨。
 There is no one who does not observe equanimity, and there is no one who does not know equanimity.
以此十八佛法，世尊成就。
 With these eighteen Buddha Dharma, the World Honored One achieved it.
復次世尊以四無畏、以四念處、以四正勤、以四如意足、以五根、以五力、以六神通、以七菩提分、以八聖道分、以八除入、以八解脫、以九次第定、以十聖居止、以十漏盡力、以餘不一善法，世尊成就到自在彼岸。
 Again, the World-honored One uses the four elements of fearlessness, the four foundations of mindfulness, the four right efforts, the four fulfillments of one's will, the five faculties, the five powers, the six supernatural powers, the seven bodhisattva elements, the eight noble path elements, and the eight divisions, With the eight liberations, the nine levels of concentration, the ten holy abodes, the ten outflows, and the remaining good dharma, the World Honored One has reached the other shore of freedom.
如是以此門、以此行，當念世尊得勝法功德。
 In this way, with this door and this practice, you should remember the merits and virtues of the World Honored One's victory.
云何當念世尊作饒益世間功德？
 Why should we remember the Blessed One to do meritorious deeds that benefit the world?
世尊成就一切行，到一切功德彼岸，為慈悲眾生所轉法輪，世間所不能轉。
 The World Honored One has accomplished all the deeds, reached the other shore of all merits, and turned the wheel of Dharma for compassionate sentient beings, which cannot be turned in the world.
以密護無內外，開醍醐門。
 With secret protection, there is no inside or outside, and the door of Daigo is opened.
已作無量天人於沙門果，無量眾生得功德分，能令功德具足。
 I have become countless gods and humans in the recluse fruit, and countless sentient beings have received merit points, which can make my merits complete.
以三種變，身變、說變、教變，令世間信。
 With three kinds of transformation, transformation in body, transformation in words, and transformation in teaching, he makes the world believe in him.
已伏邪見諸相呪師、已覆惡道、已開善趣、已往天上得解脫果、已安聲聞住聲聞法、已制諸戒、已說波羅提木叉、已得勝利養、得佛勝法、已得自在遍滿世間，一切眾生恭敬尊重，乃至天人皆悉聞知。
 I have overturned evil and seen all kinds of teachers, I have overturned the evil path, I have opened a good destination, I have gone to heaven to obtain the fruit of liberation, I have settled the voice-hearers and abided by the sravaka-dharma, I have restrained all the precepts, I have said paratimuksha, I have won the victory Cultivate and obtain the Buddha's supreme Dharma, and gain freedom throughout the world. All sentient beings respect and respect it, and even gods and humans can hear and know it.
安住不動，慈悲世間，饒益世間所作，世尊已作。
 Stay calm, be compassionate to the world, and benefit the world. The Blessed One has already done it.
以此門此行，當念世尊已作世間饒益功德。
 When you practice this way, you should remember that the Blessed One has performed meritorious deeds that benefit the world.
彼坐禪人以此門此行，已此功德現念如來，其心成信。
 The person who meditates in this way practices this way, and having this merit manifested in his thoughts of the Tathagata, his mind becomes convinced.
以信自在、以念自在，心常不亂。
 Be at ease with faith, be at ease with thoughts, and your mind will never be confused.
若心不亂，滅蓋禪分起，內行禪成住。
 If the mind is not disturbed, the annihilation of the cover Zen will arise, and the inner walking Zen will become abiding.
問：
 question:
何故念佛起內行非安？
 Why is it unsafe to practice internal practice while reciting the name of Buddha?
答：
 answer:
佛功德者，於第一義深智行處。
 The merits of Buddha are found in the first meaning of deep wisdom and practice.
第一義事於深智行處，心不得安，以細微故。
 The first thing to do is to practice deep wisdom. The heart cannot be at ease because of subtleties.
復次當念不一功德。
 Remember the merits again and again.
若坐禪人憶念不一功德，心種種緣作意共起，心成不安，是相為一切外行行處。
 If a meditator remembers different merits and virtues, various conditions and thoughts arise in his mind, and his mind becomes restless, this is the sign of all outsiders' actions.
問：
 question:
若念不一功德，心既不一，外行禪不當成；
 If the thoughts are not unified and the mind is not unified, lay meditation will not be successful;
若專一心，外行禪成住。
 If you concentrate your mind, you can become abiding in Zen practice.
答：
 answer:
若念如來功德，及念佛成一心，是故無過。
 If you recite the merits of the Tathagata and become single-minded in reciting the name of the Buddha, you will have no fault.
復說以念佛，四禪亦起(念佛已竟)。
 Then he said that by reciting the Buddha's name, the four meditations also started (the recitation of the Buddha's name was completed).
問：
 question:
云何念法？
 Why do you think of Dharma?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
云何修行？
 Why practice?
答：
 answer:
法者，謂泥洹及修行至泥洹。
 Dharma refers to Ni Huan and practice to Ni Huan.
云何泥洹？
 Yunhe Nihuan?
滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。
 The annihilation of all actions, the renunciation of all troubles, the annihilation of love, untaintedness, and tranquility are called mud.
云何修行至泥洹？
 How can one practice to Nihuan?
謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，此謂修行至泥洹。
 It refers to the Four Foundations of Mindfulness, the Four Right Efforts, the Four Satisfied Minds, the Five Faculties, the Five Powers, the Seven Awakenings, and the Eightfold Path. This is called practicing to the bottom of the earth.
念法出離功德乘功德，彼念、隨念、正念，此謂念法。
 The merits of mindfulness are multiplied by the merits, and the thoughts, following thoughts, and mindful thoughts are called the mindfulness.
彼心住不亂此謂修，起功德法為相，擇法為味，解義為處，念佛功德等。
 This is called cultivation when the mind remains undisturbed, the merits and virtues are the appearance, the Dharma is the taste, the meaning is the place, and the merits of reciting the Buddha are etc.
云何修者，初坐禪人入寂寂坐，攝一切心。
 As for those who practice Zen, for the first time, they sit in silence and take in all their thoughts.
以不亂心念法者，善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知。
 Those who recite the Dharma with a non-distracted mind are good at expounding the Buddha's Dharma. They can realize that there is no season, that there is no season in the coming vehicle, that the coming vehicle corresponds to it, and that a wise person can know it.
善說世尊法者，離兩邊故，名為善說。
 Those who are good at expounding the Buddha's Dharma are separated from both sides and are called good expounders.
不異故，名為善說。
 For the same reason, it is called Shanshuo.
不謬故、三種善故，名善說。
 There are three kinds of good reasons, which are called good explanations.
滿清淨故，名善說。
 Because it is full of purity, it is named Shanshuo.
令現泥洹及修行至泥洹，故名善說。
 He was ordered to appear in Nihuan and practice to Nihuan, hence the name Shanshuo.
現證者，次第得道果，故名現證。
 Those who have achieved enlightenment will obtain the path and fruit one by one, hence the name.
作證泥洹及道果，故為現證。
 It is evidence of mud and Tao fruit, so it is a present evidence.
無時節者，不異時得果，故名現證。
 Those who have no season will not get the result at the same time, so it is called manifest.
來見者，汝來我處，見我善法性堪教他，是名來見。
 Those who come to see me, you come to my place and see that my good dharma nature can be taught to them. This is called coming to see me.
乘相應者，若人受降伏，成入醍醐界，名為乘相應。
 If a person is subdued and enters the realm of Daigo, it is called the corresponding state of multiplication.
向沙門果，名乘相應。
 To the recluse fruit, the name vehicle corresponds.
智慧人現證可知者，若人受降伏不受他教，起於滅智、無生智、解脫智，是名智慧現證。
 What can be known by the wisdom of a wise person is that if a person is surrendered and does not accept other teachings, he arises from the wisdom of cessation, the wisdom of non-birth, and the wisdom of liberation. This is called the wisdom of manifestation.
以餘行當念法者，是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐，無有墮落是醍醐。
 Those who should recite the Dharma with the rest of their conduct are the eyes, the wisdom, the peace and happiness, the door of enlightenment, the renunciation, the expedient, the ultimate cessation, the ultimate enlightenment, and the absence of degradation.
無為寂寂微妙，非相師所行，是妙智人所知。
 The silence and subtlety of inaction are not practiced by physiognomists, but are known to the wise.
濟渡彼岸，是歸依處。
 The other side of the crossing is the place of refuge.
彼坐禪人以此門、以此行、以此功德，現念於法，其心成信。
 With this door, this practice, this merit and virtue, the person who is sitting in meditation will now be mindful of the Dharma, and his mind will become faithful.
由其信念，心住不亂。
 Due to his belief, his mind remains undisturbed.
以不亂心，滅於諸蓋，禪分得起，外行禪成住。
 With a non-distracted mind, all hindrances are eliminated, Zen can be separated, and lay Zen can be achieved.
餘如初廣說(念法已竟)。
 Yu Ruchuguang said (the thought has been completed).
問：
 question:
云何念僧？
 Why do you miss the monk?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何為修？
 What is cultivation?
答：
 answer:
僧者，聖人和合，此謂為僧。
 A monk is a monk if the saints are united.
現念僧修行功德，彼念、隨念、正念，此謂念僧。
 Now, when you practice the merits of remembering the monk, you should remember, follow, and be mindful. This is called thinking of the monk.
彼念住不亂此謂修，念起僧功德為相，心恭敬為味，歡喜和合功德為處，念佛功德等。
 This is called cultivation when the mindfulness is undisturbed, the merits of reciting the Sangha are the form, the mind is respectful and respectful, the joy and merits are the place, the merits of reciting the Buddha are the merits, etc.
云何修者，初坐禪人入寂寂坐，攝一切心，不亂心念想，善能修行。
 As for those who practice Zen for the first time, they can sit in silence, absorb all their thoughts, and not distract their thoughts, so that they can practice well.
世尊沙門眾隨從軟善，世尊沙門眾隨從如法，世尊聖眾隨從和合，世尊聖眾所謂四雙八輩，世尊沙門眾堪可恭敬供養、堪可合掌、無上世間福田，於是善修行。
 The world-honored ascetics follow the soft and good, the world-honored ascetics follow the Dharma, the world-honored saints follow the harmony, the world-honored saints are called the four pairs of eight generations, the world-honored ascetics can worship and make offerings, join their palms together, and practice well.
世尊沙門眾者隨從善說法故，名修行隨從。
 Since the World Honored Samanas follow the good teachings, they are called practicing followers.
為自他饒益故，名修行隨從。
 For the sake of benefiting oneself and others, it is called practicing and following.
已至具足故，名修行隨從。
 Since it has reached its full potential, it is called practicing and following.
無怨具足故，名修行隨從。
 Since he has no grudges and has enough, he is called practicing and following.
離二邊中具足故，名修行隨從。
 Since it is sufficient in both directions, it is called practicing and following.
離幻諂故，名軟善。
 Because it is free from illusion and flattery, it is named soft and good.
離身口邪曲惡故，名軟善。
 It is called soft and good because it is separated from the body and mouth, and has evil twists and turns.
隨從如者，八正聖道。
 Those who follow this will follow the Eightfold Noble Path.
彼隨從故，名如隨從。
 He follows, so his name is Rusong.
復次如者謂泥洹，為隨從得泥洹故如修行。
 The person who is like this again is called Ni Huan, because he has obtained Ni Huan as a follower, so it is like practicing.
世尊所說四聖諦，隨從如智故，名如修行。
 The Four Noble Truths spoken by the World Honored One are like wisdom, and their name is like practice.
隨從和合者，隨從沙門和合具足故，名隨從和合。
 Those who follow the harmony, follow the ascetics and harmony, so they are called following the harmony.
若如是隨從作和合事成大果，大功德如是隨從，故名隨從和合。
 If you follow and cooperate in this way, things will achieve great results, and great merits will follow, so it is called following and harmonious.
四雙八輩者，住須陀洹道及住其果故為一雙，住斯陀含道及住其果故為一雙，住阿那含道及住其果故為一雙，住阿羅漢道及住其果故為一雙。
 The four pairs of eight generations are one pair because they abide on the Sotapanna path and its result. They are one pair because they abide on the Situagam path and its result. They are one pair because they abide on the Anagami path and its result. They are one pair because they abide on the Arahant path. The result is a pair.
此謂四雙者，彼住道及道果，故名四雙。
 This is called the Four Doubles. They live in the Tao and the Fruit of the Tao, so they are called the Four Doubles.
八輩者，四向四果，此謂八輩。
 The eight generations have four directions and four fruits. This is called the eight generations.
沙門者，從聞成就，故名沙門。
 A recluse is a recluse who succeeds from hearing, so he is called a recluse.
僧者，聖和合眾，可請、可供養、可施、可恭敬，無上世間福田。
 The monks, saints and all the people, can be invited, supported, given, and respected, and are the unparalleled field of blessings in the world.
可請者，堪受請，名為可請。
 Those who can be invited are worthy of being invited, so they are called Keqing.
可供養者，於眾施成大果，堪受供養。
 Those who can be supported will achieve great results in giving to others and will be worthy of being supported.
可施者，若於眾施，得大果報。
 Those who can give, if they give to others, they will get great rewards.
可恭敬者，堪受恭敬事，名可恭敬。
 Those who can be respected are worthy of being respected, and their names are worthy of respect.
無上者，最多功德，故名無上。
 The supreme one has the most merits, so it is called supreme.
世間福田者，是眾生功德處故，名世間福田。
 The field of blessings in the world is called the field of blessings in the world because of the merits of all living beings.
以餘行當念眾生，如是勝眾真實眾是名醍醐，戒具足、定具足、慧具足、解脫具足、解脫知見具足。
 For the rest of your conduct, you should be mindful of all sentient beings. Such victorious and real beings are called dago. They have sufficient morality, sufficient concentration, sufficient wisdom, sufficient liberation, and sufficient knowledge and view of liberation.
彼坐禪人以此門以此行，以現念眾功德。
 Those who sit in meditation use this door and practice to manifest all the merits and virtues of mindfulness.
如是現念眾功德，其心成信，由於信念心成不亂，以不亂心能滅諸蓋，禪分得起，外禪成住，如初廣說(念僧已竟)。
 In this way, when you recite all the merits and virtues, your mind will become confident. Because of the belief, your mind will become undisturbed. With an unruffled mind, you can destroy all hindrances, be able to separate in Zen, and become abiding in external Zen, just as it was said before (Remembering the Sangha has been completed).
問：
 question:
云何念戒？
 Why do you think about the precepts?
何修？
 What to fix?
何相？
 What's the appearance?
何？味何處？
 what? Where does it taste?
何功德？
 What merit?
云何修行？
 Why practice?
答：
 answer:
以功德念清淨戒，彼念、隨念、正念，此謂念戒。
 To think of pure precepts with merit and virtue, to think of them, to think of them, and to be mindful, is called the precepts of recollection.
念戒住不亂，此謂修。
 Keeping the mind and precepts without confusion is called cultivation.
令起戒功德為相，見過患怖為味，歡喜無過樂是處。
 Let the merits and virtues of taking up the precepts be the sign, seeing the danger and fear be the taste, and joy being the place where there is no fault.
若人修行念戒成，得十二功德成，尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛。
 If a person practices mindfulness and precepts and achieves the twelve merits and virtues, respects the teacher, values the Dharma, values the monks, values the study of precepts, values offerings, values not letting loose, is always worried about minor mistakes, protects himself and protects others, from this life onwards Free from fear, free from fear in the next world, so joyful and lovely.
一切戒功德，是念戒功德。
 All the merits of the precepts are the merits of reciting the precepts.
云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心念，自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定。
 For those who practice Zen, for the first time, they sit in silence, take in all the thoughts, and do not distract their thoughts. The self-precepts are unbiased, unobstructed, unspotted, untainted, unmixed, free from the sighs of wisdom, and untouched to induce concentration.
若無偏是無穿，若無穿是不點，如是一切可知。
 If there is no bias, there is no penetration. If there is no penetration, there is no point. In this way, everything can be known.
復次若滿清淨戒，是善法住處故，名不偏不穿。
 Furthermore, if you are full of pure precepts, it is the abode of good Dharma, and it is called impartial and unbiased.
作姓稱譽故，名無點無垢。
 As a surname is used for praise, the name is flawless and untainted.
以斷愛故，名為自在。
 Because of the cessation of love, it is called freedom.
聖所樂故，無有過患。
 Because the sanctuary is a joy, there is no fault.
智慧所嘆離戒盜故，故名無所觸。
 Wisdom sighs away from the precepts and thieves, so it is called untouchable.
成不退處，故令起定。
 To achieve the point of no retreat, I ordered you to rise to concentration.
以餘行當念戒。
 Remember the precepts for the rest of your conduct.
名戒者，是樂無過患、是姓可貴，以財物自在。
 A person named Jie is happy and has no faults, his surname is valuable, and he is comfortable with wealth.
如先所說戒功德，如是廣說可知。
 As mentioned earlier, the virtues of moral discipline can be understood by explaining them extensively.
彼坐禪人以此門以此行以此功德，現念戒，由信念心不亂，以不亂心滅於諸蓋，禪分成起，外行禪成住。
 Those who sit in meditation use this door to practice this meritorious deeds, manifest the precepts, keep their minds undisturbed by faith, eliminate all hindrances with their unruffled minds, develop into Zen, and become abiding in external Zen.
餘如初廣說(念戒已竟)。
 Yu Ruchuguang said (I have finished reciting the precepts).
問：
 question:
云何念施？
 Why do you think about giving?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何為修？
 What is cultivation?
答：
 answer:
施者，為利他故，樂饒益他。
 The one who gives is to benefit others, and is happy to benefit others.
為他人得，捨自財物，此謂施。
 Giving up one's own property for the benefit of others is called giving.
以念施功德現念捨，彼念、隨念、正念，此謂念施。
 The merits of giving through mindfulness manifest in mindfulness and equanimity. This is called mindfulness of giving.
彼念住不亂，此謂修。
 If his mindfulness remains undisturbed, this is called cultivation.
令起施功德為相，不蓄為味，不慳為處。
 Let the meritorious deeds be used as a sign, not be accumulated as a taste, and not be frugal as a place.
若人修行念施，成得十功德。
 If a person practices mindfulness and giving, he will achieve ten merits.
如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐。
 In this way, he gives freely without frugality and without greed, he has many people in mind, he is kind to others, he is not afraid of others, he is full of joy and compassion, he is devoted to the good destination, and he is enlightened.
云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心自念施，以所捨物我有利、我善得利。
 As for those who practice Zen, for the first time, they sit in silence and calmness, taking in all their minds, without distracting their minds, thinking about giving, thinking that what they give away will be beneficial to me, and I will benefit from my good deeds.
世人為慳垢所牽，我住無慳垢心，我常施與、常樂行施、常供給、常分布。
 The world is troubled by frugality, but I live without frugality. I always give, always enjoy giving, always provide, and always distribute.
彼坐禪人以此門以此行以此功德，現念施，彼心成信。
 Those who sit in meditation use this door, practice this practice, and this meritorious deeds, and when they are mindful and give, their hearts become convinced.
由信由念故，心常不亂。
 Because of faith and thought, the mind is always calm.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。
 With an undisturbed mind, all hindrances are eliminated, Zen is divided into two, and external Zen becomes abiding.
餘如初廣說(念施已竟)。
 Yu Ruchuguang said (Thinking of giving has been completed).
問：
 question:
云何念天？
 Why do you think about heaven?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何修行？
 Why practice?
答：
 answer:
依生天功德，念自身功德。
 Rely on the merits of being born in heaven and think of your own merits.
彼念、隨念、正念，此謂念天。
 Thinking about it, thinking about it, and being mindful, this is called thinking about heaven.
彼念住不亂，此謂修。
 If his mindfulness remains undisturbed, this is called cultivation.
令起自身功德、天功德等為相，於功德愛敬為味，信功德果為處。
 Let one's own merits, heavenly merits, etc. be the image, love and respect for merits be the taste, and faith in the fruits of merits be the place.
若人修行念天，成得八功德。
 If a person practices mindfulness of heaven, he will achieve the eight merits.
如是彼人五法增長，所謂信、戒、聞、施、慧，成天人所念愛敬。
 In this way, the five dharma of that person will increase, so-called faith, precepts, hearing, charity, and wisdom, and he will become the thoughts, love and respect of the gods.
於說功德果報，大歡喜踊躍，自重其身，及天人所貴。
 When he talks about the results of his merits and deeds, he is very happy and excited, and he respects himself and is valued by heaven and man.
念戒念施以入其內，向善趣、向醍醐。
 Put the thoughts of precepts and thoughts into it, and move towards the good destination and enlightenment.
云何修行者，初坐禪人入寂寂坐，攝一切心。
 For those who practice Zen, for the first time, they sit in silence and take in all their thoughts.
以不亂心，念天有四王天、有三十三天、有焰摩天、有兜率天、有化樂天、有他化自在天，有梵身天、有天常生。
 With a non-distracted mind, remember that there are four kings' heavens, there are thirty-three heavens, there is the sky of flames, there is the tusita heaven, there is the heaven of transformation and happiness, there is the heaven of other transformations and freedoms, there is the heaven of Brahma body, and there is the heaven of eternal birth.
以信成就，諸天從此生彼；
 Accomplished by faith, the heavens will give birth to that;
我復如是有信。
 I still have faith.
如是戒、如是聞、如是施、如是慧，成就彼諸天，從此生彼；
 Such precepts, such hearing, such giving, such wisdom, have accomplished those heavens, and from now on they will be born there;
我復如是有慧。
 I am so wise again.
當念其身、當念諸天，信、戒、聞、施、慧。
 Remember the body, the heavens, faith, precepts, hearing, giving, and wisdom.
彼坐禪人以此門以此行以功德現念天，彼心成信。
 Those who sit in meditation use this door and this practice to manifest their merits and remember heaven, and their hearts will become convinced.
以由信由念，心成不亂。
 With faith and thoughts, the mind becomes stable.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。
 With an undisturbed mind, all hindrances are eliminated, Zen is divided into two, and external Zen becomes abiding.
問：
 question:
何故念天功德，不念人功德？
 Why do you think about the merits of heaven and not the merits of people?
答：
 answer:
諸天功德最妙、生最妙、地成妙處、心於妙處修行成妙，是故念天功德，不念人功德。
 The merits and virtues of all heavens are the most wonderful, life is the most wonderful, the earth is a wonderful place, and the mind is in a wonderful place to practice and become wonderful. Therefore, you should think about the merits of heaven and not the merits of people.
餘如初廣說(念天已竟)。
 Yu Ruchuguang said (Niantian has finished).
解脫道論卷第六
 Volume 6 of the Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第七阿羅漢優波底沙梁言大光造
 The seventh volume of the Treatise on the Path to Liberation, Arahant Upadisha Liangyan, written by Great Light
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala
行門品之四
 The fourth of the profession
問曰：
 Question:
云何念安般？
 Why do you think of Anban?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何修行？
 Why practice?
答曰：
 answer:
安者入，般者出。
 Those who are safe will enter, and those who are ordinary will come out.
於出入相，彼念、隨念、正念，此謂念安般。
 In the appearance of entry and exit, the thought, accompanying thought, and mindful thought are called mindfulness and peacefulness.
心住不亂，此謂修。
 Keeping the mind in a stable state is called cultivation.
令起安般想為相，觸思惟為味，斷覺為處。
 Let the thought of peace be the sign, the thought of contact be the taste, and the awareness of the end be the place.
何功德者，若人修行念安般，成寂寂、成勝妙、成莊嚴，可愛、自娛樂。
 What merits and virtues are there, if a person practices mindfulness of peace, he will become still, peaceful, wondrous, solemn, lovely, and self-entertaining.
若數數起惡不善法令除滅，身成不懈怠，眼亦不懈怠，身成不動不搖，心成不動不搖，令滿四念處、令滿七覺意、令滿解脫。
 If countless evil and unwholesome laws are eliminated, the body will not slacken, the eyes will not slacken, the body will not waver, the mind will not waver, the four places of mindfulness will be fulfilled, the seven consciousnesses will be full, and liberation will be full.
世尊所嘆，聖所住止，梵所住止，如來所住止。
 The World-Honored One sighs: The Holy Place abides, Brahman abides, and the Tathagata abides.
云何修者，初坐禪人，若往阿蘭若、若往樹下、若往寂寂處，結跏趺坐，正身在前。
 If you are practicing Zen for the first time, if you go to Alanruo, under a tree, or to a quiet place, sit in lotus position with your body straight in front of you.
彼坐禪人，念入息、念出息。
 The person sitting in meditation thinks of the in-breath and the out-breath.
念出息若長出息，我息長出，如是知之。
 If you think of breathing out and breathing out, my breathing will grow out, so you know it.
若長息入，我長息入，如是知之。
 If the long breath comes in, I will take the long breath in. This is how I know it.
若短息入，我短息入，如是知之。
 If the short breath comes in, I will take the short breath in. This is how I know it.
若短息出，我短息出，如是知之。
 If the short breath comes out, I will take the short breath out, so I know it.
我入息如是覺，我出息如是覺，知喜知樂、知心所行，令滅心行、令歡喜心、令教化心、令解脫心，見無常、見無欲、見滅、見出離，如是覺見出離。
 I am aware of my breathing in, I am aware of my breathing out, I know joy and happiness, I know the actions of my mind, I am able to destroy my mind, I am happy, I am teaching and transforming my mind, I am liberating my mind, I see impermanence, I see no desire, I see cessation, I see renunciation , thus realizing renunciation.
我出息如是覺見出離，我出入息如是，於是現前令學安者。
 This is how I breathe out, I feel renunciation, and this is how I breathe out and in, so I appear to teach you how to be safe.
謂繫念住於鼻端、或於口脣。
 It means that the mindfulness stays at the tip of the nose or on the lips.
是出入息所緣處。
 It is the place where the breath comes in and out.
彼坐禪人以安念此處，入息出息於鼻端口脣以念觀觸。
 The person sitting in meditation is mindful of this place, breathing in and out through the nose, mouth and lips, and observing and touching it.
或現念令息入、現念令息出。
 Or present thoughts to make the breath come in, and present thoughts to make the breath come out.
現於息入時不作意，於出時亦不作意。
 Now there is no intention when the breath comes in, and no intention when the breath comes out.
是出入息所觸鼻端口脣，以念觀知所觸，現念令入現念出息。
 This is where the incoming and outgoing breath touches the nose, mouth, and lips. Use mindfulness to understand what is touched, and the present thought causes the in-breath and present thought to come out.
如人觸材以緣鋸力，亦不作意鋸去來想。
 Just like a person who touches wood and uses edge sawing force, he does not think about sawing it intentionally.
如是坐禪人，於入出息亦不作意入出息想，所觸鼻端口脣以念觀知，現念令入息、現念令出息。
 In this way, a meditator does not think about breathing in and out. He uses his mindfulness to understand the touch of his nose, mouth and lips. He will breathe in with his current mindfulness, and he will breathe out with his current mindfulness.
若坐禪人於入出息作意內外，其心成亂。
 If a meditator is concentrating on breathing in and out, his mind will become confused.
若心起亂，其身及心成懈怠動搖，此是過患。
 If the mind becomes confused and the body and mind become sluggish and wavering, this is a fault.
若最長息、若最短息，不應作意。
 If the breath is the longest or the shortest, there should be no intention.
若作處最長、最短息，其身及心皆成懈怠動搖，此是過患。
 If you take the longest and shortest breaths, your body and mind will become sluggish and wavering, which is a fault.
由出入息種種相故，不應作著。
 It should not be done due to various aspects of inhalation and inhalation.
若如是作心，餘緣成亂。
 If you act like this, the remaining conditions will become chaotic.
若心亂，其身及心皆成懈怠動搖，如是過患無邊。
 If the mind is confused, both body and mind will become sluggish and wavering, and the consequences will be endless.
起出入息，以無邊懈故，應作想如是心不亂。
 Breathing in and out should be done with boundless relaxation, so that your mind should not be distracted.
若心遲緩、若心利疾，不當精進。
 If the mind is slow or if the mind is diseased, it is not appropriate to be diligent.
若作遲緩精進，成懈怠睡眠；
 If you make slow progress, it will lead to laziness and sleep;
若作利疾精進，成起調。
 If you use it to sharpen the disease and improve it diligently, it will become a tune.
若坐禪人，若與懈怠睡眠共起、若與調共起，其身及心成懈怠成動搖，此是過患。
 If a person is sitting in meditation, if laziness and sleep occur together, or if he coexists with meditation, his body and mind will become languid and shaky, which is a fault.
彼坐禪人以九小煩惱清淨心現念入息，彼相得起。
 The person who is sitting in meditation breathes in with the pure mind of the nine minor worries, and he is able to get up.
名相者，如抽綿、抽古貝觸身成樂觸，如涼風觸身成樂觸。
 The name of the physical appearance is like cotton wool or shellfish touching the body, which creates a happy touch, or a cool breeze touching the body, which creates a happy touch.
如見入出息風觸鼻口脣，念作風想，不由形色，此謂相。
 For example, if you see the wind coming in and out touching your nose and lips, and if you think about the wind, you can't help but shape it. This is called a sign.
若坐禪人，以修多修相成增長，若鼻端增長，於眉間、於額成多處住，成滿頭風。
 If a person is sitting in meditation, if he practices more and more, the growth will be mutually beneficial. If the tip of the nose grows, it will stay in many places between the eyebrows and the forehead, and it will become full of wind.
從此增長，滿身猗樂，此謂具足。
 From then on, it grows and becomes full of happiness. This is called contentment.
復有坐禪人，從初見異相，如煙如霧、如塵如碎金，猶如針刺、如蟻所嚙，見種種色。
 Another person who meditates sees strange phenomena from the very beginning, such as smoke, mist, dust, broken gold, like needle pricks, like ant bites, and sees various colors.
若坐禪人心不明了，於彼異相心作異想成顛倒，不成出入息想。
 If you sit in meditation and your mind is not clear, you will have strange thoughts about the different aspects and become confused, and you will not be able to think about the in-and-out breath.
若明了坐禪人，不作異意想，念現入息、念現出息，離作餘想。
 If you understand that a meditator does not have any strange thoughts, his in-breathing and out-breathing thoughts are present, and he is free from any other thoughts.
若如是作意，異相即滅。
 If you make your intention in this way, the alien appearance will disappear.
是坐禪人得微妙相，心不放逸，念現入息、念現出息，彼相自在。
 This is a person who meditates in a subtle way. The mind does not let go. Thoughts appear in the in-breath and thoughts appear in the out-breath. They are at ease.
以相自在，欲起修行。
 Being at ease with the appearance, I want to start practicing.
由欲自在，念現入息、念現出息，起喜。
 With desire at ease, mindfulness appears as in-breathing, mindfulness appears as out-breathing, and joy arises.
已喜自在、已欲自在，念現入息、念現出息，起捨。
 Already happy and at ease, already wanting to be at ease, mindfulness appears as in-breathing, mindfulness appears as out-breathing, and equanimity arises.
彼已捨自在、已欲自在、已喜自在，念現入息、念現出息，其心不亂。
 He is at ease with abandonment, at ease with desire, and at ease with joy. His mind is present when he breathes in, and his mind is present when he breathes out. His mind is not disturbed.
若心不亂，諸蓋滅，禪分起。
 If the mind is not disturbed, all hindrances will disappear and jhāna will arise.
此坐禪人已得寂滅勝四禪定，如初廣說。
 This Zen meditator has achieved the Four Zen Concentrations of Nirvana, just as Guang said in the beginning.
復次先師說四種修念安般，所謂算、隨逐、安置、隨觀。
 Again, the master taught the four types of mindfulness meditation, namely counting, following, settling, and following contemplation.
問曰：
 Question:
云何名算？
 What's the name of the cloud?
答曰：
 answer:
初坐禪人，從初出息乃至入息，從一至十，過十不算。
 For those who are new to sitting meditation, from the first out-breath to the in-breath, count from one to ten, and anything beyond ten will not count.
復說：
 Reply:
從一至五，過五不算，不令意誤，是時當算。
 From one to five, if it exceeds five, it does not count. Do not make mistakes. It should be counted at the right time.
乃至離算，從入出息事念住，此謂名算。
 To the end of calculation, from entering and exiting, resting on things and concentrating on them, this is called calculation.
隨逐者，攝算，以念無間逐出入息，此謂隨逐。
 Those who follow the chase, take calculations, and constantly drive out and inhale the breath with thoughts. This is called follow the chase.
名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風相令念住，此謂安置。
 The place where the name is placed is either at the tip of the nose or on the lips, where the incoming and outgoing breath touches, and where the wind is directed and the mind is focused, this is called placement.
名隨觀者，由觸自在，當隨觀相；
 The person who is called following the observer is free from touch and should follow the observation form;
於此所起喜樂等法，應當隨觀，此謂隨觀。
 The joy and other phenomena that arise here should be followed and contemplated. This is called contemplation.
彼算為覺滅，令得出離覺。
 This is regarded as the cessation of consciousness, which leads to the attainment of separation from consciousness.
隨逐者，為滅麁覺。
 Those who follow him will destroy Jijue.
於出入息作念無間安置，為斷於亂，作不動想。
 Keep your thoughts on the in-and-out breath uninterrupted, so as to avoid chaos and not have any thoughts.
隨觀者，為受持想、為知勝法。
 Those who follow the observation are to receive and maintain thoughts and to know the victorious method.
若長入息、若短出息，於短入息如是學之者，方便所作；
 If the in-breath is long and if the out-breath is short, those who learn this way about the short in-breath will be able to do it easily;
過於其性，此謂長。
 If it exceeds its nature, it is called long.
性者，現智智，為現不愚癡事。
 Nature shows wisdom and wisdom, and does not show stupidity.
問曰。
 Asked.
云何不愚癡事？
 Why don't you do stupid things?
答曰：
 answer:
初坐禪人得身心倚，以入出息念現作住，其出入息成細。
 When sitting in meditation for the first time, people can rely on their body and mind, and dwell with the mindfulness of the in-and-out breath, and the in-and-out breath becomes fine.
出入息細故，成不可取。
 Because the breathing in and out is thin, it is not advisable.
時坐禪人若長息隨觀作長，乃至相起住。
 At that time, if the person sitting in meditation takes a long breath and observes the meditation for a long time, he will even stay in the posture.
若相已起住，以性應作意，此謂不愚癡。
 If the form has arisen and abides, then the nature should be used as the intention, this is called non-ignorance.
復次當為心消息，有時作長、有時作短，如是當修。
 Again, it should be a message from the heart. Sometimes it is long and sometimes it is short. This should be practiced.
復次坐禪人，以事令分明相起，是事當修。
 Again, if you are sitting in meditation, you should make things clear and clear. This is something you should practice.
知一切身我入息，如是學者以二種行知一切身，不愚癡故、以事故。
 Knowing all the bodies, I breathe in. Such a scholar knows all the bodies with two kinds of actions, and does not rely on accidents because of ignorance.
問曰：
 Question:
云何無愚癡知一切身？
 How can one know all the bodies without stupidity?
答曰：
 answer:
若坐禪人念安般定，身心喜樂觸成滿。
 If a person sits in meditation and thinks of peace and tranquility, his body and mind will be filled with joy.
由喜樂觸滿，一切身成不愚癡。
 Filled with joy, all the body becomes free from delusion.
問曰：
 Question:
云何以事知一切身？
 How can one know everything about one thing?
答曰：
 answer:
出入息者，所謂一處住色身。
 Those who breathe in and out are said to live in one place.
出入息事心心數法名身，此色身名身，此謂一切身。
 The mind that goes in and out of resting things is called the Dharma name body. This color body is called the body. This is called all bodies.
彼坐禪人，如是以見知一切身。
 He who meditates in this way knows all bodies by seeing.
雖有身，無眾生、無命。
 Although it has a body, it has no living beings and no life.
如是學者，謂三學：
 Such scholars call them three studies:
一增上戒學、二增上心學、三增上慧學。
 The first is to increase the study of precepts, the second is to increase the study of mind, and the third is to increase the study of wisdom.
如實戒，此謂增上戒學；
 To practice the precepts as they are, this is called the study of increasing precepts;
如實定，此謂增上心學；
 As it is, this is called increasing the knowledge of the mind;
如實慧，此謂增上慧學。
 Wisdom as it is, this is called the study of increasing wisdom.
彼坐禪人，此三學，於彼事以念作意學之，修已多修，此謂學之令滅身行，我入息如是學。
 He who is sitting in meditation, learns these three things by thinking about them, he has practiced them for many times, this is called the order of learning to annihilate the body and conduct, and I learn to breathe in like this.
云何名身行者，此謂出入息。
 Why is it called a body practitioner? This is called breathing in and out.
以如是身行曲申，形隨申動踊振搖。
 With the body like this, it moves in a curved line, and the shape oscillates with the movements.
如是於身行，現令寂滅。
 If you do this in your body, it will cause your body to become peaceful.
復次於麁身行現令寂滅，以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪。
 Again, practice the first jhāna with the subtle body practice, practice the second jhāna with the most detailed practice, learn the third jhāna with the most detailed practice, and practice the fourth jhāna with the practice of the most detailed body.
問曰：
 Question:
若無餘，滅出入息，云何修行念安般？
 If there is nothing left and the in and out breath is extinguished, how can we practice mindfulness of mindfulness?
答曰：
 answer:
善取初相故。
 It is good to take the first phase.
以滅出入息，其相得起，成修行相。
 By annihilating the in-and-out breath, its appearance arises and becomes the appearance of practice.
何以故？
 Why?
諸禪相知喜為事、知我入息，如是學者，彼念現入息、念現出息，於二禪處起喜。
 All the Zen masters know that joy is a thing and know that I am breathing in. As a scholar, when the thought of breathing in appears and the thought of breathing out appears, joy arises in the second jhāna.
彼喜以二行成知，以不愚癡故、以事故。
 He likes to achieve knowledge through two practices, not because of ignorance, but because of accidents.
於是坐禪人入定成知喜，不以愚癡，以觀故、以對治故、以事故，成知樂我入息。
 Therefore, the person who sits in meditation enters concentration and realizes the joy of knowledge. He does not rely on ignorance, but observes the cause, treats the cause, and takes care of the accident. He realizes the joy of knowing and breathing.
如是學者，彼現念入息、現念出息，於三禪處起樂。
 Such a scholar, who is mindful of the in-breath and mindful of the out-breath, enjoys the three jhanas.
彼樂以二行成知，以不愚癡故、以事故。
 He is happy to achieve knowledge through two kinds of actions, because he is not stupid and delusional, and because of accidents.
如初所說，知心行我息入，如是學者說心行，是謂想受。
 As I said at the beginning, I know the mind's movement and I breathe in it. So scholars say that the mind's movement is called feeling.
於四禪處起彼彼心行，以二行成知，以不愚癡故、以事故。
 In the fourth place of meditation, one's mental conduct arises, and the two conducts are used to achieve knowledge, so as not to be foolish and delusional, because of accidents.
以如初說，令寂滅心行我息入，如是學者說心行，是謂想受。
 As it was said at the beginning, let me breathe in the peaceful mind. Such scholars say that the mind is called feeling.
於麁心行令寂滅，學之如初所說，知心我入息。
 In order to calm down the mind, I learned it as I said before, knowing my mind and breathing in.
如是學者，彼現念入息、現念出息。
 Such a scholar is mindful of the in-breath, and mindful of the out-breath.
其心入出事，以二行成所知，以不愚癡、以事故。
 His mind enters and exits, and he uses two actions to achieve knowledge, so as not to be ignorant and accidental.
如初所說，令歡喜心我入息，如是學者說令歡喜說喜，於二禪處以喜令心踊躍，學之如初所說。
 As I said at the beginning, let me breathe in with a heart of joy. As scholars say, let me be happy and say joy. Use joy in the second jhana to make my heart jump. Learn this as I said at the beginning.
令教化心我入息。
 Let me breathe into the enlightened heart.
如是學者，彼坐禪人，現念入息、現念出息，以念以作意，彼心於事令住令專，一心教化以彼心住，學之令解脫心我入出息。
 Such a scholar is a person who is sitting in meditation. He breathes in and out with his mind, and makes his mind up with his mind. His mind is focused on things, and he teaches with one mind. He lives with his mind, and learns to let the liberated mind "I" breathe in and out.
如是學者，彼坐禪人，現念入息、現念出息，若心遲緩，從懈怠令解脫；
 Such a scholar is a person who is sitting in meditation, breathing in and out with present thoughts. If the mind is slow, he will be liberated from laziness;
若心利疾，從調令解脫學之；
 If you have mental ailments, learn from Tiao Ling Liberation;
若心高，從染令解脫學之；
 If your mind is high, learn from the Taoist Law of Liberation;
若心下，從嗔恚令解脫學之；
 If you are attentive, learn from the command of anger and anger;
若心穢污，從小煩惱令解脫學之。
 If your heart is unclean, learn from the troubles and liberation from childhood.
復次於事若心不著樂，令著學之，常見無常我入息。
 Again, if you are not interested in doing things, you will learn them and see the impermanence in your breath.
如是學者，彼現念入息、現念出息，其入出息及入出息事心心數法，見其生滅學之，常見無欲我入息。
 Such a scholar, who is mindful of the in-breath and out-breath, and the in-breath and out-breath are related to the mind and heart. He learns them by seeing their arising and passing away. It is common for him to breathe in without any desire.
如是學者，現念入息、現念出息，彼無常法彼法無欲，是泥洹入息學之，常見滅我入息。
 Such a scholar, who breathes in with present thoughts and breathes out with present thoughts, knows that there are impermanent dharmas and that dharma has no desires. This is how he learns when he breathes in mud, and he often breathes in to destroy himself.
如是學者，彼無常法如實見其過患，彼我滅是泥洹，以寂寂見學之，常見出離我入息。
 Such a scholar sees the shortcomings of the impermanent dharma as it really is, and the self is destroyed as a muddy state. He learns it by seeing it in silence, and often the breath is separated from the self.
如是學者，彼無常法如實見其過患，於彼過患現捨，居止寂滅泥洹，使心安樂學之。
 Such a scholar sees the faults and faults of the impermanent dharma as it really is, gives up on the faults and faults, dwells in the mud of tranquility, and learns them with peace of mind.
如是寂寂、如是妙，所謂一切行寂寂、一切煩惱出離，愛滅、無欲、寂滅泥洹。
 Such silence, such wonderfulness, the so-called silence of all activities, the liberation of all worries, the cessation of love, the absence of desire, the cessation of silence.
於此十六處，初十二處成沙摩他毘婆舍那，見初無常；
 At this sixteenth place, on the twelfth day of the lunar month, Samatha Vipassana is formed, and one sees the beginning of impermanence;
後四處唯成毘婆舍那。
 The last four places are only Vipassana.
如是以沙摩他、毘婆舍那可知。
 This can be known from Samatha and Vipassana.
復次彼一切四種，一謂如是修令起觀具足，有時見現念入息、現念出息，此謂修知長短，令滅身行、令滅心行、令心歡喜、令教化心、令解脫心。
 Again, there are four kinds of them. One is that the practice of cultivating the awareness of arising and contemplation is sufficient, and sometimes seeing the in-breath of present thoughts and the out-breath of present thoughts. This is called cultivating to know the right and wrong, causing the body's behavior to be eliminated, the mind's behavior to be eliminated, the mind to be happy, and the teaching to transform the mind. , to liberate the mind.
此謂令起知一切身、知樂、知心所行。
 This means that one should know the whole body, know the happiness, and know the actions of the mind.
知心者，此謂觀具足。
 Those who know the mind, this is called having sufficient insight.
常見無常所初四行，此謂有時見。
 The first four elements of common impermanence are called occasional seeing.
復次修者，以念安般受持地是修。
 Those who practice again should practice with mindfulness, acceptance and upholding.
是安般念受持地，是受持、是有覺，彼有覺有觀有觀地。
 This is the place where peace of mind is accepted and upheld. This is the place where there is awareness, awareness, and contemplation.
知喜者是二禪地，知樂者是第三禪地，知心者是第四禪地。
 The person who knows happiness is the second jhāna ground, the person who knows joy is the third jhāna ground, and the person who knows the mind is the fourth jhāna ground.
復次彼一切成二種，謂修及滿。
 Again, everything is divided into two categories, namely cultivation and fulfillment.
於是修行，唯彼名滿者，十六行不減。
 So practice, only those who are full of fame will not lose their sixteen qualities.
修者如種，功德因故。
 Those who cultivate are like seeds, and their merits will be due to their causes.
名滿者，猶如花菓，從相似出故。
 Those with full names are like flowers and fruits, which originate from similarities.
若如是修行念安般，成滿四念處。
 If you practice mindfulness of peace in this way, you will complete the four foundations of mindfulness.
修四念處，滿七菩提分。
 Cultivate the four foundations of mindfulness and achieve seven enlightenment points.
修七菩提分，滿明解脫。
 Cultivation of seven bodhi points will lead to full enlightenment and liberation.
問曰：
 Question:
云何得如此？
 Why is Yun like this?
答曰：
 answer:
長出入息所初四處，成身念處。
 It grows out of the first four places where the breath comes in and out, and becomes the place of mindfulness of the body.
知起所初成受念處，知心所初成心念處，見無常所初成法念處。
 Knowing what arises first becomes the place of mindfulness of feelings, knowing what is in the heart first becomes the place of mindfulness, and seeing impermanence first becomes the place of mindfulness of dharma.
如是修念安般成滿四念處。
 Practicing mindfulness in this way will fulfill the four foundations of mindfulness.
云何以修四念處成滿七菩提分？
 How can one cultivate the four foundations of mindfulness and achieve seven levels of enlightenment?
修念處時於念成住不愚癡，此謂念覺分。
 When you practice mindfulness, you can abide in mindfulness without being foolish. This is called mindfulness enlightenment.
彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。
 Those who sit in meditation and remain mindful like this know that the suffering of choice is impermanent. This is called the Bodhi factor of choice.
如是現擇法行精進不遲緩，此謂精進覺分。
 If you now choose the Dharma and practice it diligently without delay, this is called the enlightenment factor of diligence.
由行精進起喜無煩惱，此謂喜覺分。
 Joy and freedom from worries arise from the effort of conduct. This is called joyful awakening factor.
由歡喜心其身及心成猗，是謂猗覺分。
 From the mind of joy, the body and mind become Yi, which is called the enlightenment factor of Yi.
由身猗有樂其心成定，此謂定覺分。
 When the body is happy and the mind becomes concentrated, this is called the element of concentration and enlightenment.
如是定心成捨，此謂捨覺分。
 Such concentration leads to equanimity, which is called the awakening factor of equanimity.
以修四念處，成滿七菩提覺分。
 By cultivating the four foundations of mindfulness, one can achieve seven levels of enlightenment.
云何以修七菩提覺分成滿明解脫？
 How can one achieve enlightenment and liberation by cultivating the seven branches of enlightenment?
如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。
 If you practice the seven factors of enlightenment in this way, the path will be complete in an instant, and the fruit will be complete in liberation in an instant.
如是修七菩提分，成明解脫滿。
 By cultivating the seven points of Bodhi in this way, you will achieve enlightenment and complete liberation.
問曰：
 Question:
一切諸行由地成有覺無覺，如是念安般，何故唯說念安般為除覺，不說餘耶？
 All actions arise from the ground, whether they are aware or not. Such mindfulness and peace are like this. Why do we only say that mindfulness and peace of mind are the elimination of enlightenment, and do not talk about the rest?
答曰：
 answer:
不依如此說覺。
 Don't think so.
不住者，是禪障礙，是故除覺依此義說。
 Those who are not abiding are obstacles to Zen, so awakening is eliminated in this sense.
何故於風樂觸？
 Why is it touched by wind and music?
由心樂著如覺，乾闥婆聞聲隨著，是故斷覺。
 The joy in the heart is like awakening, and when the Gandharva hears the sound, it follows him, so he ceases to awaken.
復次如行堤塘，以心專念倚不動故，是故說念安般為除覺(念安般已竟)。
 Again, it is like walking on a dike and pond, and because the mind is focused and mindful, it is not moving, so it is said that thinking of peace of mind is the end of awakening (mindfulness of peace of mind has been completed).
問曰：
 Question:
云何念死？
 Why do you want to die?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何修？
 Yun Hexiu?
答：
 answer:
壽命行斷，此謂為死。
 When one's life span is cut off, this is called death.
彼念住不亂，此謂為修。
 If his mindfulness remains undisturbed, this is called cultivation.
自壽命斷為相，厭患為味，無難為處。
 Since the life span is cut off, it is the phase, aversion to suffering is the taste, and there is no difficulty in it.
何功德者，若修行念死，於上善法成不放逸、成憎不善法，於諸服飾不多受畜、心不慳悋，見身壽命心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣向於醍醐，臨命將終心不謬誤。
 What kind of merits are there, if one practices mindfulness of death, does not let go of the superior good dharma, does not hate the unwholesome dharma, does not wear too many clothes, does not be frugal in mind, does not become greedy in seeing the life span of the body, and does not think about impermanence or suffering. , no self-thinking, everything will be fulfilled, success will be directed towards the good destination, and the mind will not be wrong until the end of the day.
云何修行？
 Why practice?
初坐禪人入寂寂坐，攝一切心，以不亂心念眾生死，我入死法、向於死趣、不過死法，如涅底履波陀脩多羅中說。
 For the first time, a person who meditates sits in silence, taking in all the mind, and not distracting his mind from thinking about the life and death of all living beings. I enter the law of death, go to the destination of death, and do not pass the law of death, as it is said in the Nirvana Sutra.
若人樂觀死，當觀被殺人見死因緣。
 If a person is optimistic about death, he should look at the person being killed and see the cause of death.
於是念死有四種：
 So there are four types of thoughts about death:
憂相應、驚相應、中人相應、智相應。
 Worry corresponds, surprise corresponds, neutrality corresponds, and wisdom corresponds.
如喪愛子心生緣念，此謂憂相應；
 For example, if the loss of a beloved child arises in the heart, this is called the corresponding worry;
悲念童子卒暴命終，此謂驚相應念；
 Thinking sadly of the sudden death of a young boy, this is called the corresponding thought of shock;
如闍維人念離生故，此謂中相應念；
 Just like the people of Chawei who think about leaving life, this is called the corresponding thought in the middle;
常觀世間心生厭患，此謂智相應念。
 Constantly observing the world, one's mind is fed up with suffering. This is called the thought of corresponding wisdom.
於是坐禪人，憂相應、驚相應、中相應不應修行。
 Therefore, people who sit in meditation should not practice when they are worried, alarmed, and neutral.
何以故不能除過患？
 Why can't the fault be eliminated?
唯智相應勤修行能除過患。
 Only wise response and diligent practice can eliminate shortcomings.
死者有三種：
 There are three types of dead:
等死、斷死、念念死。
 Wait for death, stop dying, think about death.
云何名等死？
 Why is Yun waiting to die?
依修眾生，此謂等死。
 To rely on sentient beings is to wait for death.
名斷死者，謂阿羅漢，煩惱已斷。
 The dead person is called an Arhat, and his troubles have been eliminated.
名念念死者，諸行念念滅。
 The name of the deceased will be remembered, and all the activities will be destroyed if the name is remembered.
復次死有二種：
 There are two types of repeated death:
不時節死、時節死。
 Die out of season, die out of season.
或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。
 Either suicide, homicide, illness, or death without cause and condition, this is called death out of season.
或壽命盡乃至老死，此謂時節死。
 Or it may end at the end of one's lifespan or even lead to death from old age. This is called death at the right time.
應念此二種死。
 These two kinds of death should be remembered.
復次以八行，先師所說修念死。
 Again, according to the eight lines, practice mindfulness of death as taught by our ancestors.
如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故。
 Just like evil people are driven away because they have no causes and conditions, because they are originally taken, because their bodies have many attributes, because their lifespan is ineffective, because they are separated by long distances, because they have no form, because they are instantaneous.
問曰：
 Question:
云何以兇惡逐修行念死？
 Why do you want to practice evil and think about death because of evil?
答曰：
 answer:
如被殺人將往殺處，以兇惡人拔刀隨逐。
 If someone is killed and is about to go to the place of death, he will be followed by a vicious person with his sword drawn.
彼見兇惡人拔刀隨後，如是思惟：
 When he saw the evil man drawing his sword and following him, he thought like this:
此人殺我，何時我當死？
 This person kills me, when should I die?
我行一一步，於何步當死？
 If I take one step, at which step will I die?
我去必死，我住必死，我坐必死，我眠必死。
 If I go, I will die, if I live, I will die, if I sit, I will die, if I sleep, I will die.
如是坐禪人以兇惡人逐故，當修念死。
 In this way, those who meditate because they are driven away by evil people should practice mindfulness of death.
問曰：
 Question:
云何以無因緣故修念死？
 Why should I practice mindfulness of death without any reason?
答曰：
 answer:
無因緣無方便以生能令不死，如日月出無因緣無方便能令不沒，如是無因緣故修念死。
 If there is no cause and no expedient, one can live without death, just as the sun and the moon can rise without cause and no expedient, which can prevent death, so there is no cause and no expedient, so one can cultivate and contemplate death.
問曰：
 Question:
云何以本取故修念死？
 Why should we practice mindfulness of death based on the original?
答曰：
 answer:
彼先多財王、大乘王、大神力大善見王、頂生王等，彼一切王皆入死法。
 There were many wealthy kings, Mahayana kings, great spiritual powers and good seeing kings, and supreme-born kings before them. All of them entered the state of death.
復次昔諸仙人，大神通大神力，毘沙蜜多闍摩達梨仙人身出水火，復入死法。
 Again, among the sages of the past, who had great supernatural powers and great power, the sage Vishamitraja Modali emerged from the body of water and fire, and returned to the state of death.
復次先聲聞，有大智慧有大神通有大神力，舍利弗、目犍連等，彼入死法。
 Again, the first voice-hearers, those who had great wisdom, great supernatural power, and great spiritual power, such as Shariputra, Moggallana, etc., entered the state of death.
復次諸緣覺人，自生無師，一切功德成就，亦入死法。
 Again, all pratyekabuddhas, who are born without a teacher and have achieved all their merits, will also enter the state of death.
復次諸如來、應供、正覺，無量無上明行具足，到功德彼岸，亦入死法。
 Again, the Tathagata, the worthy offering, the perfect enlightenment, possessing immeasurable and supreme enlightenment, reaching the other shore of merit and virtue, also enters the state of death.
何況於我少時壽命，不當入死法？
 Not to mention that in my young life, I should not die in the way of death?
如是以先取故修念死。
 In this way, we should first take the cause and practice mindfulness of death.
問曰：
 Question:
云何以身多屬故修念死？
 Why do you practice mindfulness of death because you have many body attributes?
答曰：
 answer:
以風痰和合成於死法，或諸虫種和合、或飲食不調成入死法，或毒蛇蜈蚣射蚰蜒鼠嚙成入死法，或師子虎豹龍牛等兌成入死法，或人非人所殺成入死法。
 The combination of wind and phlegm can lead to death, or the combination of various insect species, or the improper diet can lead to death, or the combination of poisonous snakes, centipedes, centipedes, and rat bites can lead to death, or the combination of masters, tigers, leopards, dragons, and oxen can lead to death. Or people are killed by non-human beings.
此身如是，多所屬故，修念死法。
 This body is like this and has many belongings. Therefore, practice the method of thinking about death.
問曰：
 Question:
云何以壽無力故修念死？
 Why do you practice mindfulness of death because your life span is weak?
答：
 answer:
以二行，以壽命無力故修於念死，處無力故、依無力故，成壽命無力。
 With the second line of practice, because the life span is powerless, practice thinking about death. Because the place is powerless, and the reliance is powerless, the life span is powerless.
問曰：
 Question:
云何處無力故壽命無力？
 Why is the cloud so weak that the lifespan is weak?
答曰：
 answer:
此身無自性，如水泡喻、如芭蕉喻、如水沫喻，無有真實，離真實故。
 This body has no self-nature, just like the water bubble metaphor, the plantain metaphor, or the water foam metaphor. It has no reality and is far from reality.
如是處無力故，成壽命無力。
 If this is the case, the person's life will be weak.
問曰：
 Question:
云何依無力故成壽無力？
 How can one become powerless because of being powerless?
答曰：
 answer:
此名出入息所縛、四大所縛、飲食所縛、四威儀所縛、緩所縛，如是依無力故成壽命無力。
 This is called the bondage of breathing in and out, the four elements, food and drink, the four majesties, and slowness. Such dependence leads to the inability to live a long life.
如是以此二行，以壽命無力故，修念於死。
 In this way, with these two practices, since your life span is ineffective, you should meditate on death.
問曰：
 Question:
云何以遠分別修念死？
 Why should I practice mindfulness of death from afar?
答曰：
 answer:
從於久遠一切已生，於現在世不過百年，皆入死法，所謂久遠分別故修念死。
 Everything that has been born in the distant past, and within a hundred years in the present world, has entered the law of death. The so-called long-lasting separation is why we practice mindfulness of death.
復次當修，我於日夜詎能得活？
 If I practice again, can I survive day and night?
日夜思惟：
 Thinking day and night:
世尊諸法我得大恩，如是一日我詎能活？
 I have received great favor from the Buddha's Dharma. How can I live like this?
或復半日我詎能活？
 Or can I survive even half a day?
或復少時我詎能活？
 Or will I be able to survive when I am young?
或一食時或半食時我詎能活？
 Or can I live on one or half a meal?
或四五揣我詎能活？
 Or can I survive with only four or five guesses?
或入息時我詎能至出息時？
 Or can I move from the time I breathe in to the time I breathe out?
或出息時我詎能至入息時？
 Or can I move from the time of out-breathing to the time of in-breathing?
以久遠分別，故修念死。
 Because we are separated by long distances, we practice mindfulness of death.
問曰：
 Question:
云何以無相故修念於死？
 Why do we practice mindfulness of death because we have no form?
答曰：
 answer:
以無有相死無有時，以無相故修念於死。
 Because there is no sign, there is no time to die. Because there is no sign, you should meditate on death.
問曰：
 Question:
云何以剎那故修念死？
 Why do you practice mindfulness of death in just one moment?
答曰：
 answer:
以不數過去未來，但數現在緣，眾生壽命於一念時住，從彼無二念住，一切眾生於剎那心沒。
 By not counting the past and future, but counting the present conditions, the lifespan of all sentient beings abides in one thought. From there, there are no two thoughts, and all sentient beings disappear in an instant.
如阿毘曇中說：
 As Abhitan says:
於過去心，無已生、無當生、無現生。
 In the mind of the past, nothing has arisen, nothing will arise, and nothing will arise now.
於未來心，無已生、無現生、無當生。
 In the future mind, there is nothing already born, nothing currently born, and nothing to be born.
於現在心剎那，無已生、無當生、有現生。
 In the present moment of mind, nothing has arisen, nothing will arise, and nothing is present.
復如說偈：
 As the verse goes:
壽命及身性，　　苦樂及所有，
 Life span and body, happiness and suffering and everything,
與一心相應，　　剎那速生起。
 Corresponding to one mind, it arises in an instant.
於未生無生，　　於現在有生，
 There is no life before birth, there is life now,
心斷故世死，　　已說世盡故。
 If the heart is broken, the world will die. It has been said that the world is over.
如是以剎那故修念死。
 In this way, you can practice thinking about death in an instant.
彼坐禪人以此門以此行，如是現修念死，起其厭患。
 Those who meditate in this way practice this way, and if they practice mindfulness of death in this way, they will become disgusted with it.
由厭患自在，以念自在成心不亂。
 From being tired of suffering to being at ease, to being at ease with thoughts and becoming undisturbed.
若心不亂，諸蓋滅，禪分成，起外行禪得住。
 If the mind is not disturbed, all hindrances will disappear, the meditation will be divided, and the external practice of meditation will be able to abide.
問曰：
 Question:
無常想、念死，此二何差別？
 What is the difference between thoughts of impermanence and thoughts of death?
答曰：
 answer:
陰生滅事名無常想，念諸根壞名為念死。
 The birth and death of the yin is called the thought of impermanence, and the thought of the destruction of the roots is called the thought of death.
以修無常相、無我相，為除憍慢；
 To eliminate the arrogance and conceit by cultivating the characteristics of impermanence and selflessness;
以修念死，無常相及苦相成住，以壽斷心滅。
 By cultivating the thought of death, the signs of impermanence and suffering will become abiding, and by cutting off the life span, the mind will be destroyed.
此謂差別(念死已竟)。
 This is called the difference (thinking about death has been completed).
問：
 question:
云何念身？
 Why do you think about your body?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何功德？
 What merit?
云何修？
 Yun Hexiu?
答：
 answer:
修念身性，彼念、隨念、正念，此謂念身。
 Cultivate mindfulness of the body, mindfulness of it, random thoughts, and mindful thoughts. This is called mindfulness of the body.
此念住不亂，此謂修。
 This mindfulness is not disturbed, this is called cultivation.
令起身性為相，厭患為味，見無實為起。
 Let the rising nature be the appearance, the aversion to suffering be the taste, and seeing the non-reality be the origin.
何功德者，以修念身成堪耐，堪受怖畏、堪任寒熱等，無常想、無我想、不淨想、過患想，彼想成滿，成隨意得四禪，以分明諸法，修令滿足，向於善趣、向於醍醐。
 What are the merits and virtues of those who, through mindfulness of the body, can endure it, endure fear, cold and heat, etc., have thoughts of impermanence, no self, impurity, and faults, and have fulfilled these thoughts, and attained the four jhānas at will, so as to understand them clearly All dharmas should be cultivated and satisfied, leading to a good destination and enlightenment.
云何修者，初坐禪人入寂寂坐，攝一切心，不亂心唯修心性。
 As for those who practice Zen, for the first time, those who sit in meditation sit in silence, taking in all the thoughts, not disturbing the mind, and only cultivating the nature of the mind.
云何修心性？
 Why cultivate one's mind?
所謂此身髮、毛、爪、齒、皮、肉、筋、骨髓、腦、肝、心、脾胇、膽、胃、肪膏、腦膜、大腸、小腸、屎、尿、膿血、淡污、涎、淚、涕唾不淨。
 The so-called hair, hair, claws, teeth, skin, flesh, tendons, bone marrow, brain, liver, heart, spleen, gallbladder, stomach, fat, meninges, large intestine, small intestine, feces, urine, pus and blood, and light dirt , saliva, tears, tears and saliva are not clean.
初坐禪人，於此三十二行，初次第上以次第下。
 For those who are new to sitting meditation, these thirty-two lines will be performed first and then next.
善哉以口語言，應常說常觀。
 It is good to use spoken language, and you should always speak and observe.
善哉以常觀口語言，是時以一一四行，唯以心當覺以色、以行、以形、以處、以分別所起麁相，或一或二或多，善取相應。
 It is good to always observe the words spoken, and then use the four lines one by one. Only the mind should be aware of the appearance, the form, the form, the place, and the distinction, whether one, two, or more, and be good at taking the corresponding.
彼坐禪人如是以三種覺成起，以色、以厭、以空。
 In this way, the meditator has three kinds of awareness: color, disgust, and emptiness.
若坐禪人以色起相，彼坐禪人由色一切入自在應作意；
 If a person in zazen meditates with the appearance of form, then the person in zazen meditator should focus on the mind from all the forms.
若坐禪人以厭起相，彼坐禪人以不淨應作意；
 If a meditator has a sign of disgust, then the person who meditates has an impure mind;
若坐禪人以空起相，彼坐禪人以界應作意。
 If a person in zazen meditates with the image of emptiness, then the person in zazen meditator will use the boundary to form his mind.
若坐禪人依一切入起於四禪，若坐禪人依不淨事起初禪，若坐禪人依界事起外行禪。
 If a person in zazen meditates starts with the four meditations based on all the entrances, if a person in zazen meditates starts with meditation based on impure things, if a person in zazen meditates starts with external meditation based on worldly things.
於是瞋恚行人以色起相，貪欲行人以厭起相，慧行人以界起相。
 Therefore, those who practice anger will have the appearance of form, those who practice greed will have the appearance of disgust, and those who practice wisdom will have the appearance of worlds.
復次瞋恚行人以色當作意，貪欲行人以厭當作意，慧行人以界當作意。
 Again, those who practice anger use form as their intention, those who practice greed use disgust as their intention, and those who practice wisdom use worlds as their intention.
復次以十三行當念身性，如是以種、以處、以緣、以流、以次第、以形、以虫種、以安處、以聚、以憎、以不淨、以處、以不知恩、以有邊。
 Again, remember the nature of the body through the thirteen actions, such as seed, place, condition, flow, order, shape, insect seed, resting place, gathering, aversion, impurity, place, To be ungrateful is to be ungrateful.
問：
 question:
云何以種當念身性？
 Why should we pay attention to our physical nature?
答：
 answer:
如毒種所生茱萸、拘沙、多紀等一切生，如是此身從父母不淨生。
 Just like the poisonous seeds that give birth to dogwood, kosha, doji, and all other things, this body is born from unclean parents.
不淨種生，此身成不淨。
 If the impure seed is born, this body will become impure.
如是以種當念心性。
 In this way, you should remember the nature of your mind.
問：
 question:
云何以處當念身性？
 Why should we think about the nature of our body?
答：
 answer:
此身不從欝多羅花生，非拘牟陀、分陀利迦花生，於母腹生，不淨臭穢迫迮處生、從生熟兩藏生、從左右脇胞囊所纏依脊骨住，是處不淨，身成不淨。
 This body does not originate from the Gedara peanut, nor does it originate from the Kumutha or Phuntālika peanuts. It is born in the mother's womb. It is born from the unclean and stinky place where the filth is pressing. It is born from the raw and cooked sacs. It is born from the cysts on the left and right side of the body. If the bones live there, the place will be unclean and the body will become unclean.
如是以處當念身性。
 In this way, one should think about the nature of the body.
問：
 question:
云何以緣當念身性？
 Why should we think about the body and nature because of fate?
答：
 answer:
此不淨身若增長住，不以金銀珠等能得增長，復不以栴檀多伽羅沈香等緣能得增長。
 If this impure body grows and abides, it will not grow with the help of gold, silver, pearls, etc., nor will it grow with the help of conditions such as Chantan Tokara, agarwood, etc.
此身從母腹生，母所食噉，涕唾涎淚相雜。
 This body is born from the mother's womb, and the mother eats it with tears, saliva, and tears.
母胎所生，臭食流液得增長住。
 Born from the mother's womb, smelly food and fluids will increase and stay.
從如是出，其所噉食飯乳䉽豆，涕唾涎淡共相和雜。
 When he comes out like this, he eats rice, milk, and beans, and his eyes water and saliva are mixed together.
此身以臭不淨流得增長住。
 This body is filled with foul odor and impure flow.
如是以緣當念身自性。
 In this way, one should think of one’s own nature based on the conditions.
問曰：
 Question:
云何以流當念身自性？
 Why should Liudang be mindful of one's own nature?
答：
 answer:
如皮囊盛滿屎尿，以多穿故不淨流出。
 Like a skin bag filled with feces and urine, if it is worn too much it will not flow out completely.
此身亦然，盛滿屎尿。
 This body is the same, full of shit and urine.
如是此身所甞飲食，及雜涕唾屎尿臭穢，種種不淨，從九孔流溢，以多穿故、不成滿故。
 In this way, the body is filled with filthy food, mucus, saliva, feces, urine, stinky filth, and all kinds of impurities, which overflow from the nine holes. Because they are worn too much, they are not full.
如是以流應念身自性。
 In this way, the current should be used to reflect on the body's own nature.
問：
 question:
云何以次第形當念身自性？
 Why should we think of our own nature in successive forms?
答：
 answer:
此身以初業次第立，初七日成迦羅邏，二七日成阿浮陀，三七日成俾尸，四七日成阿那，五七日成五節，六七日成四節，七七日復生四節，八七日復生二十八節，九七日及十七日復生脊骨，十一七日復生三百骨，十二七日復生八百節，十三七日復生九百筋，十四七日復生百肉丸，十五七日復生血，十六七日生膜，十七七日生皮，十八七日成皮色，十九七日業所生風遍處處，二十七日成九竅，二十五七日生一萬七千湊，二十六七日成堅身，二十七七日有力，二十八七日生九萬九千毛孔，二十九七日成一切身分具足。
 This body is established according to the order of primary karma. On the seventh day of the first month, it becomes Kalara, on the second and seventh day, it becomes Abuddha, on the third and seventh day, it becomes Bishi, on the fourth and seventh day, it becomes Ana, on the fifth and seventh day, it becomes five knots, and on the sixth and seventh day, it becomes four. There are four sections of resurrection on the seventy-seventh day, twenty-eight sections of the resurrection on the eighty-seventh day, the spine is resurrected on the ninety-seventh day and the seventeenth day, three hundred bones are reborn on the eleventh day, eight hundred sections of resurrection are reborn on the twelfth day, and thirteen seventeenth day. Nine hundred tendons are regenerated on the 14th day, a hundred meatballs are regenerated on the 14th and 17th days, blood is regenerated on the 15th and 17th days, membranes are regenerated on the 16th and 17th days, skins are born on the 17th and 17th days, skin color is formed on the 18th and 17th days, and the wind is generated by karma on the 19th and 7th days. Everywhere, on the twenty-seventh day nine orifices are formed, on the twenty-seventh day seventeen thousand pores are born, on the twenty-sixth day the body is strong, by the twenty-seventh day there is strength, by the twenty-eighty-seventh day ninety-nine thousand pores are born, and on the twenty-seventh day ninety-nine thousand pores are born. On the nineteen-seventh day, all status will be fulfilled.
復說：
 Reply:
七七日有體，依母背下頭蹲踞坐，四十二七日以業所生風，轉脚向上、頭向下向產門。
 On the seventh day, there is a body, squatting and sitting with the head lowered on the mother's back. On the forty-second day, the wind generated by the industry turns the feet upward and the head downward toward the birth door.
此時生世，說假名人。
 In this life, there are fake celebrities.
如是以次第形當念身性。
 In this way, the body and nature should be remembered in successive forms.
問：
 question:
云何以虫種當念身性？
 Why should an insect be mindful of the body?
答：
 answer:
此身八萬戶虫之所食噉。
 This body is eaten by eighty thousand insects.
依髮之虫名髮鐵，依髑髏虫名耳腫，依腦之虫名顛狂下。
 The insect named after the hair is called hair iron, the insect named after the skull is called ear swelling, and the insect named after the brain is called diankuangxia.
顛狂復有四種：
 There are four types of madness:
一名塸拘霖婆、二名濕婆羅、三名陀羅呵、四名陀阿尸邏。
 One is Dangkulinva, two is Shiva, three is Dhara, and four is Dhara.
依目之虫名舐眼，依耳之虫名蚔耳。
 The insect that resembles the eyes is called the lick eye, and the insect that resembles the ears is called the earworm.
依鼻之虫名蚔鼻，復有三種：
 The insect named after the nose is the worm’s nose, and there are three types:
一名樓扣母可、二名阿樓扣、三名摩那樓母可。
 One is Lou Kou Mu Ke, two is Alou Kou, and three is Mona Lou Mu Ke.
依舌之虫名勿伽，依舌根虫名母但多，依齒之虫名狗婆，依齒根之虫名優婆拘婆，依喉之虫名阿婆離呵。
 The insect based on the tongue is named Wujia, the insect based on the root of the tongue is named Mudanduo, the insect based on the tooth is named Goupo, the insect based on the root of the tooth is named Upakuva, and the insect based on the throat is named Apoliha.
依頸之虫有二種：
 There are two types of neck worms:
一名虜呵羅、二毘虜呵羅。
 One is Luhaluo, and the other is Piluhaluo.
依毛之虫名蚔毛，依爪之虫名蚔爪。
 The insect with its hair is called worm's hair, and the insect with its claw is called worm's claw.
依皮之虫有二種：
 There are two types of worms:
一名兜那、二名兜難多。
 One person is better than two, but two is more difficult.
依膜之虫復有二種：
 There are two types of insects that depend on the film:
一名鞞藍婆、二名摩諀藍婆。
 One is the Tao Lan Po and the other is the Mo Po Lan Po.
依肉之虫復有二種：
 There are two types of insects that depend on flesh:
一名阿羅婆、二名羅婆。
 One Aluo Po and two Luo Pos.
依血之虫復有二種：
 There are two types of blood-dependent insects:
一名婆羅、二名婆多羅。
 One is a Brahma and two is a Bodhara.
依筋之虫復有四種：
 There are four types of insects that rely on tendons:
一名賴多虜、二名喜多婆、三名婆羅婆多羅、四名羅那婆羅那。
 One is Laitaru, two is Kitava, three is Brahbhadra, and four is Ranavarana.
依脈之虫名架栗俠那。
 The name of the insect according to the pulse is Li Xia.
依脈根之虫復有二種：
 There are two types of insects based on vein roots:
一名尸婆羅、二名優婆尸尸羅。
 One is Siva and two are Upaschi.
依骨之虫復有四種：
 There are four types of insects based on bones:
一名遏褫(除里反)毘馱、二名安那毘馱、三名殆(塗履反)履拕毘拕、四名遏褫絙可羅。
 One is Jieji (except Lifan) Bituo, two is Annapituo, three is Chulufan (Tulufan) is Lukao Bikao, and four is Jiekeluo.
依髓之虫復有二種：
 There are two types of insects based on marrow:
一名弭(亡比反)社、二名弭社尸羅。
 One is Mi She (death is better than the anti), and the other is Mi She Sheluo.
依脾之虫復有二種：
 There are two types of insects that depend on the spleen:
一名尼羅、二名比多。
 One is Nero and two is Bido.
依心之虫復有二種：
 There are two types of insects that rely on the heart:
一名死毘多、二名優鉢拕毘多。
 One is dead Biduo, and the other two are Yubao Biduo.
依心根之虫復有二種：
 There are two types of insects that rely on the heart root:
一名滿可、二名尸羅。
 One is Manko and the other two are Shelob.
依肪之虫復有二種：
 There are two types of insects that depend on fat:
一名哿羅、二名哿羅尸羅。
 One is Kuluo, and the other two are Kula Sheluo.
依膀胱之虫復有二種：
 There are two types of bladder parasites:
一名弭哿羅、二名摩訶哿羅。
 One is Miluo and the other is Mahanuala.
依膀胱根復有二種：
 There are two types according to the bladder root:
一名哿羅、二名哿羅尸羅。
 One is Kuluo, and the other two are Kula Sheluo.
依胞之虫復有二種：
 There are two types of insects that depend on cells:
一名娑婆羅、二名摩訶沙婆羅。
 One is Sahara and the other is Mahasavara.
依胞根之虫復有二種：
 There are two types of insects based on cell roots:
一名賴多、二名摩訶賴多。
 One is Laita and the other is Maha Laita.
依小腸之虫復有二種：
 There are two types of parasites in the small intestine:
一名帚賴多、二名摩訶賴多。
 One is Broom Laita and the other is Maha Laita.
依腸根之虫復有二種：
 There are two types of insects that depend on the roots of the intestine:
一名波、二名摩訶死波。
 One is Bo, and the other is Mahasamabo.
依大腸根虫復有二種：
 There are two types of coli rootworms:
一名安那婆呵、二名[巾*尃]果婆呵。
 One is Anna Pohe, and the other is [Jin*gui] Guo Pohe.
依胃之虫復有四種：
 There are four kinds of insects that rely on the stomach:
一名優受哿、二名優社婆、三名知社婆、四名先市婆。
 There is one excellent receptionist, two excellent social wives, three knowledgeable social wives, and four first market ladies.
依熟藏之虫復有四種：
 There are four types of insects that can be stored in the wild:
一名婆呵那、二名摩訶婆呵那、三名陀那槃、四名粉那母可。
 One is Vahana, two is Mahavahana, three is Dhanapan, and four are Fenamuke.
依膽之虫名必多離訶，依唾之虫名纖呵，依汗之虫名隨陀離呵，依脂之虫名弭陀離呵。
 The insect that relies on the gallbladder is named Biduolihe, the insect that relies on saliva is named Xianhe, the insect that relies on sweat is named Suituolihe, and the insect that relies on fat is named Mituolihe.
依強之虫復有二種：
 There are two types of Yiqiang insects:
一名藪婆呵母、二名社摩契多。
 One is the servitor, the mother, and the other is the shamachido.
依彊根虫復有三種：
 There are three types of rootworms:
一名處呵母珂、二名陀虜呵母珂、三名娑那母珂。
 One is Chu Homu Ke, the second is Thoru Homu Ke, and the three is Suana Mu Ke.
有五種虫，依於身前食於身前、依於身後食於身後、依於身左食於身左、依於身右食於身右，虫名栴陀、死羅、脣呵、死羅不、偷羅等。
 There are five kinds of insects, which feed on the front of the body, feed on the back of the body, feed on the left side of the body, and feed on the right side of the body. Die Luo Bu, steal Luo, etc.
依下二孔有三種虫：
 There are three kinds of insects according to the lower two holes:
一名拘樓拘羅唯喻、二名遮羅喻、三名寒頭波拕。
 One is Kulou Kuluo Weiyu, the other two are Zhaluoyu, and the three are Hantou Bozhao.
如是以虫居止當念身性。
 In this way, when the insects are still there, you should think about the nature of the body.
云何以安當念身自性？
 How can you calmly think about your own nature?
於足骨脛骨安住，脛骨於髀骨安住，髀骨於髂骨安住，髂骨於脊骨安住，脊骨於脾骨安住，脾骨於臂骨安住，臂骨於項骨安住，項骨於頭骨安住，頭骨於頰骨安住，頰骨於齒骨安住。
 The tibia rests on the foot bone, the tibia rests on the patella, the patella rests on the ilium, the ilium rests on the spine, the spine rests on the spleen bone, the spleen bone rests on the arm bone, the arm bone rests on the nape bone, and the nape bone rests on The skull rests on the cheek bones, and the cheek bones rest on the teeth bones.
如是此身骨節纏裹，以皮覆上，成此穢身。
 In this way, the joints of the body are wrapped up and covered with skin, resulting in this filthy body.
從行業生，非餘能造。
 Students born in the industry cannot be made by others.
如是以安當念身自性。
 In this way, you can be mindful of your own nature.
云何以聚當念身自性？
 Why should we concentrate on thinking about our own nature?
九頭骨、兩頰骨、三十二齒骨、七項骨、十四胸骨、二十四脇骨、十八脊骨、兩髂骨、六十四手骨、六十四足骨、依肉六十四軟骨，此三百骨、八百節、九百筋纏、九百肉丸、一萬七千湊、八百萬髮、九萬九千毛、六十間、八萬虫種，膽唾腦各一波賴他，梁言重四兩。
 Nine skulls, two cheek bones, thirty-two teeth, seven nuchal bones, fourteen sternums, twenty-four side bones, eighteen vertebrae, two iliac bones, sixty-four hand bones, sixty-four foot bones, and flesh Sixty-four cartilage, these three hundred bones, eight hundred joints, nine hundred sinews, nine hundred meatballs, seventeen thousand pieces, eight million hairs, ninety-nine thousand hairs, sixty rooms, eighty thousand insect species, His courage, saliva, and brain all depended on him, and Liang Yanzhong was four liang.
血一阿咃，梁言以三升。
 When the blood reaches one level, Liang Yan uses three liters.
如是等不可稱計種種形，唯是屎聚屎集名身。
 There are countless types of things like this, they are just shit gathering together to gather name and body.
如二聚，當念身自性。
 Just like the two coming together, you should think of your own nature.
云何以憎當念身自性？
 Why should we hate and think of our own nature?
彼所重物第一清淨所愛服飾，如是花香塗身，衣服莊嚴，眠坐隱囊，枕褥\xED\xA1\x8F\xED\xB0\xBD毺㲩\xED\xA1\x8F\xED\xB0\x86床帳臥具等，種種飲食住止供養，心生愛重後成憎惡。
 The most important thing he carries is pure and beloved clothing, such as the fragrance of flowers coating his body, solemn clothes, a sleeping bag, pillows, mattresses, bed tents, bedding, etc., all kinds of food, drink, shelter, and offerings. Love in his heart turns into hatred.
如是以憎惡，當念身自性。
 If you hate this, you should remember your own nature.
云何以不清淨當念身自性？
 Why don't you think about your own nature if you are not pure?
如是衣物種種服飾，已不淨潔，可更浣治還得清淨。
 If the clothes and clothing are no longer clean, they can be cleaned again and they will be clean again.
何故？
 Why?
以性清淨故。
 Because of pure nature.
此身不淨，不能令淨。
 This body is impure and cannot be purified.
復次以香塗身、以香水洗浴不能令淨。
 Repeatedly applying perfume to your body and bathing in perfume will not make you purified.
何以故？
 Why?
性不淨故。
 Because of impure nature.
如是以不清淨念身自性。
 In this way, the mind of the body is not pure.
云何以處當念身自性？
 Why should we think of our own nature?
如花依池生、如果依果處生，如是此身從種種煩惱疾患故生。
 Just like a flower that grows by a pond, or a flower that grows by a fruit, this body is born by all kinds of troubles and diseases.
如是眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、齒痛，患嗽急氣、寒熱腹痛、心悶癎狂、風病霍亂、癩癭吐血、癬瘡疥瘑、痳\xED\xA1\x93\xED\xB5\x98寒病等，此身有無邊過患。
 Such as eye pain, ear pain, nose pain, tongue pain, body pain, headache, mouth pain, toothache, cough and shortness of breath, cold and heat abdominal pain, depression and hysteria, rheumatism and cholera, leprosy, galls and vomiting blood, ringworm, scabies and scabies, Illness, cold disease, etc., this body has endless troubles.
如是以處當念身自性。
 In this way, you should be mindful of your own nature.
云何以不知恩當念身自性？
 Why don't you remember your own nature when you don't know how to be kind?
其人雖復料理自身以最勝飲食，或洗浴摩香眠坐衣帔以自莊嚴，此毒樹身反不知恩，向老向病向死，如親友不知恩。
 Even if the person takes care of himself with the best food and drink, or takes a bath, rubs incense, sleeps, and sits in clothes to solemnize himself, this poisonous tree body will be ungrateful and grow old, sick, and die, just like relatives and friends who are ungrateful.
如是以不知恩，當念身自性。
 If you are ungrateful, you should remember your own nature.
云何以有邊當念身自性？
 Why do you have to think about your own nature?
此身或可闍維、或可噉食、或可破壞、或可磨滅，此身有邊。
 This body may be maintained, or it may be eaten, or it may be destroyed, or it may be erased. This body has edges.
如是以有邊，當念身自性。
 If this is the case, you should think of your own nature.
彼坐禪人以此門以此行以自性，當念此身。
 Those who sit in meditation should use this door, this practice, and their own nature to think of this body.
以念自在、以慧自在，成不亂心。
 Be at ease with mindfulness and at ease with wisdom, and achieve a mind that is not distracted.
若不亂心，諸蓋滅，禪分起，隨其所樂成得勝(念身已竟)。
 If the mind is not disturbed, all hindrances will be eliminated, and the absorption of meditation will arise, and you will be victorious as you succeed (thinking of the body has been completed).
問：
 question:
云何念寂寂？
 Why do you think of silence?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何功德？
 What merit?
云何修？
 Yun Hexiu?
答：
 answer:
寂寂者，滅身心動亂。
 Silence eliminates physical and mental turmoil.
已伏斷故，此謂寂寂。
 It has been broken down, so this is called silence.
現念寂寂，彼念、隨念、正念，此謂念寂寂。
 The present thought is silent, the other thought, the following thought, the mindful thought, this is called the silent thought.
以念住不亂，此謂修。
 Keeping mindfulness without confusion is called cultivation.
令起不動功德為相，不調為味，妙解脫為處。
 Let the immutable merit be the phase, the inertia be the taste, and the wonderful liberation be the place.
何功德者，若修行念寂寂，成安眠安覺、成寂寂。
 What a merit, if you practice mindfulness of silence, you will achieve peaceful sleep, peaceful sleep, and achieve tranquility.
諸根寂寂心願具足，成可愛慚愧具足，常為人所貴重，向善趣、向醍醐。
 All the roots are peaceful and the mind is full of aspirations, and it is full of love and shame. It is always valued by people, and it leads to a good destination and enlightenment.
云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。
 Why do you think of those who practice this? For the first time, those who sit in Zen sit in silence, taking in all the thoughts and not being disturbed.
如彼比丘諸根寂寂，心寂寂樂、一處寂寂。
 Just like that bhikkhu, all his faculties are silent, his heart is silent, he is happy, and his place is silent.
以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。
 Living accordingly, the bhikkhu uses his body, speech, and mind to see and hear, to think silently, and to achieve meritorious deeds in silence.
如世尊所說：
 As the Blessed One said:
彼比丘戒具足、定具足、慧具足、解脫具足、解脫知見具足。
 That bhikkhu has sufficient morality, sufficient concentration, sufficient wisdom, sufficient liberation, and sufficient knowledge and view of liberation.
若比丘得見彼比丘，我說彼大種大恩。
 If a bhikkhu could see that bhikkhu, I would say that he is a great blessing.
若聞彼比丘，我說大恩。
 If you hear that bhikkhu, I say you are very kind.
若往彼，我說大恩。
 If you go there, I would like to express your great kindness.
若視供養彼、若念彼、若隨出家，我說彼大得恩。
 If you consider and support him, if you remember him, if you follow him and become a monk, I say he is greatly favored.
何故？
 Why?
如是等諸比丘聞其說法，得二離憒閙，所謂身離憒閙、心離憒閙。
 In this way, when all the bhikkhus heard his teachings, they achieved two levels of separation, the so-called separation of the body and the separation of the mind.
彼比丘入初禪，以寂寂念諸蓋滅：
 The bhikkhu entered the first jhāna and thought in silence that all hindrances would cease:
若入第二禪，念彼覺觀滅；
 If you enter the second jhana, think of that awareness and see it disappear;
若入第三禪，念彼喜滅；
 If you enter the third jhana, the joy of thinking about it will disappear;
若入第四禪，念彼樂滅；
 If you enter the fourth jhana, the joy of thinking about it will cease;
若入虛空定，念色想、瞋恚想、種種想滅；
 If you enter the void concentration, thoughts of color, anger, anger, and all kinds of thoughts will disappear;
若入識定，念彼虛空滅；
 If you enter the concentration of consciousness, the thought of it will disappear;
若入無所有定，念彼識入想滅；
 If you enter the concentration of nothingness, thinking about that consciousness will disappear;
若入非想非非想定，念彼無所有想滅；
 If you enter the concentration of neither-perception nor non-perception, thinking about it will cease;
若入想受滅，念彼想受滅。
 If the thought is destroyed, think about it and the thought is destroyed.
若得須陀洹果，念見一處煩惱滅；
 If you obtain Sotapanna, you will see that one place of trouble is gone;
若得斯陀洹果，念麁婬欲瞋恚煩惱滅；
 If one obtains the fruit of Staupanna, thoughts, desires, anger, and worries will disappear;
若得阿那含，念細煩惱婬欲瞋恚滅；
 If you obtain Anagami, your thoughts, worries, lust, lust, and anger will be eliminated;
若得阿羅漢果，念彼一切煩惱滅。
 If you achieve the fruit of Arahantship, all troubles will disappear if you think about it.
若入泥洹，以寂寂念，一切皆滅。
 If you sink into the mud and think in silence, everything will perish.
彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。
 Those who meditate in this way, practice this way, and think of silence with merit and virtue, will have faith in their hearts.
以信自在、以念自在，心成不亂。
 Be at ease with faith, be at ease with thoughts, and have an unruffled mind.
若不亂心，諸蓋滅，禪分起外行禪成住念。
 If the mind is not disturbed, all hindrances will be eliminated, and the Zen branch will become external Zen and become abiding mindfulness.
寂寂已竟(十念已竟)。
 Silence has been completed (ten thoughts have been completed).
於十念處，此散句。
 At the tenth point of mindfulness, this is a loose sentence.
若念過去未來佛功德，此謂修念佛；
 If you recite the merits of past and future Buddhas, this is called practicing reciting Buddha’s name;
如是念緣覺功德。
 Think of the merits of Pratyekabuddha in this way.
若念善說一法，是謂修念法。
 If you say a Dharma while reciting good thoughts, it is called cultivating the Dharma.
若念一聲聞修行功德，此謂修念僧。
 If you recite one voice and practice it to achieve merit, this is called a monk who practices recitation.
念彼戒，此謂修念戒。
 Remembering that precept is called practicing the precept.
念彼施，此謂修念施。
 Remembering others and giving, this is called practicing mindfulness and giving.
若欲樂念施，施於有功德人，當取受相。
 If you want to enjoy giving and give to people with merit, you should take the sign of receiving.
若有人受施未施，乃至一摶，悉不應食。
 If someone receives a donation but does not give it back, or even takes a handful of it, he should not eat it.
念天者，成就信。
 Those who think of heaven will achieve faith.
有五法當修念天。
 There are five ways to practice mindfulness of heaven.
解脫道論卷第七
 Volume 7 of Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第八阿羅漢優波底沙梁言大光造
 Volume 8 of the Treatise on the Path to Liberation, Arahant Upadisha Liangyan, written by Great Light
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala
行門品之五
 The fifth of the profession
問：
 question:
云何慈？
 Yun Heci?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何功德？
 What merit?
云何修行？
 Why practice?
答：
 answer:
如父母唯有一子，情所愛念，見子起慈、起饒益心。
 For example, parents have only one son. When they see their beloved son, they will be kind and helpful.
如是於一切眾生，慈心、饒益心，此謂慈。
 Such a heart of kindness and benefit to all sentient beings is called loving-kindness.
彼修住不亂，此謂修。
 He cultivates and lives without disorder, this is called cultivation.
令起饒益為相，愛念為味，無嗔恚為起。
 Let the benefit be the appearance, the thought of love be the taste, and the absence of anger be the origin.
若修行慈，成得十一功德：
 If you practice loving kindness, you will gain eleven merits:
安眠、安覺、不見惡夢、為人所愛念、為非人所愛念、諸天守護、火毒刀杖不加其身、使心得速定、面色悅澤、命終不亂、若未得勝法生梵世。
 Sleep peacefully, sleep peacefully, see no nightmares, be loved by people, be loved by non-human beings, be protected by all heavens, keep fire, poison, swords and sticks away from the body, so that the mind can be calmed quickly, the complexion is cheerful, and life will not be chaotic. The victorious Dharma is born in the Brahma world.
云何修行？
 Why practice?
初坐禪人樂修行慈，初觀忿恨過患及忍辱功德，心應受持忍辱。
 For the first time, people who sit in meditation are happy to practice loving-kindness. For the first time, they see the virtues of resentment, faults, and patience. The mind should endure and endure.
云何當觀忿恨過患？
 Why should we observe the faults of anger?
若人初起忿恨，焚燒慈心令其心濁，從此增長面目嚬蹙、從此增長口說惡語、從此增長觀於四方、從此增長手捉刀杖、從此增長嗔忿吐血、從此增長散擲財物、從此增長打壞諸物、從此增長或殺他或自殺。
 If a person is angry for the first time, burning loving-kindness will make his heart turbid. From then on, his face will increase to frown, his mouth will increase to speak evil words, his gaze will increase, his hands will increase to hold knives and sticks, his anger and vomiting of blood will increase, and his throwing away of property will increase. , destroy everything, or kill him or commit suicide.
復次若人恒忿恨，或殺父母、或殺阿羅漢、或破僧、或惡心出佛身血，如是作可畏事。
 Furthermore, if a person is constantly angry and kills his or her parents, or kills an Arhat, or destroys a monk, or becomes disgusted and bleeds from the body of a Buddha, then such a thing is terrible.
如是當觀。
 This should be observed.
復次如是當觀，我名聲聞，若不斷忿恨成可羞慚。
 Again, you should observe like this, if my reputation is heard, I will be ashamed if I continue to be angry and resentful.
我憶鋸喻脩多羅中所說。
 I recall what was said in Sutra.
我樂善法，若我今忿恨增長，成可憎惡，如人樂浴還入不淨。
 I enjoy good things, but if my resentment grows now, I will become abominable, like a person who returns to impurity even after bathing in pleasure.
我自多聞，若未伏忿恨，人所棄薄，猶如醫師還自霍亂。
 I have learned a lot. If I don't suppress my anger, I will be abandoned by others, just like a doctor who returns from cholera.
我為世所為貴，若我不除忿恨，人所棄薄，猶如畫瓶內盛不淨而不覆蔽。
 I am of great value to the world, but if I do not get rid of my hatred, I will be abandoned by others, just like a painted vase that contains impurities but does not cover them.
若人有智慧而猶起忿恨，如人故食雜毒。
 If a person is wise but still feels angry, it is like a person who eats poisonous substances.
何以故？
 Why?
從此忿恨，最可棄薄，成苦果報。
 From then on, resentment can be discarded and suffer the consequences.
如人為毒蛇所嚙，自有毒藥而不肯服，彼人可知樂苦、不樂樂。
 For example, if a person is bitten by a poisonous snake and refuses to take the poison, he will know pleasure and pain and not happiness.
如是比丘，若忿恨起不速制伏，彼比丘可知樂苦、不樂樂。
 Such a bhikkhu, if anger arises and is not quickly suppressed, he will know happiness and suffering and happiness and displeasure.
何故？
 Why?
從此忿恨最為可畏。
 From now on, hatred is the most terrifying thing.
復次當觀忿恨。
 Again, watch the anger.
忿恨者，為怨家所笑、為親友慚愧，雖有深德復被輕賤，本所貴重翻成輕易，若已得稱譽咸被譏毀、若求樂成苦、若不動成令動、若有眼成盲、若聰明成無智。
 Those who are angry will be laughed at by their enemies and ashamed by their relatives and friends. Although they have profound virtues, they will be looked down upon. What they value is reduced to easy things. If they have already been praised, they will be ridiculed. If they seek happiness, they will suffer. If they do not move, they will be moved. , If you have eyes, you will become blind, if you are smart, you will become ignorant.
如是當觀忿恨過患。
 In this way, we should observe the faults of anger.
問：
 question:
云何觀忍辱功德？
 How can we view the merits of enduring humiliation?
答：
 answer:
忍辱是力、是鎧，能護身、能除忿恨，是稱譽，智人所嘆；
 Patience is strength and armor, it can protect the body and eliminate anger, it is praise, and wise people sigh;
是樂，令不退；
 It’s joy that never retreats;
是守護，令護一切具足；
 It is the protection that protects everything;
是曉了、令觀諸義，是名為起慚愧。
 Now that I know it, let me see all the meanings. This name makes me feel ashamed.
復次當觀，我已剃頭，唯應忍辱，是我所受。
 Again, you should consider that I have shaved my head, and I only have to endure the humiliation, which is what I have suffered.
我已受國施，以忍辱心，令彼施主有大果報。
 I have received benefactors from the state, and with my forbearance, I have brought great rewards to the benefactors.
我持聖形飾，我此忍辱是作聖行。
 I bear the holy ornaments, and my endurance is a holy act.
我有瞋恚，令無瞋恚。
 I am angry, but I am not angry.
我名聲聞，今實名聲聞。
 My reputation is well-known, and now my real reputation is well-known.
彼檀越施我雜物，以此忍辱，令彼施主得大果報。
 He kept giving me miscellaneous things more and more, and in this way he endured the humiliation and made the benefactor get great rewards.
我有信，此忍辱是我信處。
 I have faith, and this patience is my place of faith.
我有智慧，此忍辱是智慧處。
 I have wisdom, and this patience is the place of wisdom.
我有忿恨毒，此忍辱是我却毒藥。
 I have the poison of anger, but this patience is my poison.
如是觀忿恨過患及忍辱功德，令心受持。
 In this way, you can observe the merits of anger, faults and patience, so that your mind can be upheld.
我當向忍辱，人有惡罵，我當忍辱。
 I should endure humiliation. When people scold me, I should endure humiliation.
我當軟，無憍慢。
 I should be soft and not arrogant.
如是坐禪人向忍辱樂，作自饒益，入寂寂處，不亂心，從初其身令滿。
 In this way, a meditator enjoys the joy of enduring humiliation, does self-benefit, enters a place of tranquility, does not disturb his mind, and his body is full from the beginning.
我復樂樂，心不耐苦。
 I am happy again, but my heart cannot bear the pain.
云何我無怨家、無瞋恚，樂離諸煩閙，成就一切功德。
 Why do I have no resentment against my family, no anger, joy in being free from all troubles, and accomplishing all merits?
彼坐禪人制伏其心，作軟心、作堪受持心。
 The person who is sitting in meditation controls his mind, makes his mind soft, and makes his mind capable of accepting and upholding.
若心成軟，堪受持事，從此應修行慈，於一切眾生如其自身。
 If your heart becomes soft and you can endure things, you should practice loving-kindness from now on and treat all sentient beings as yourself.
若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈。
 If a meditator practices loving-kindness, he will not be able to cultivate loving-kindness towards all sentient beings from the beginning. He will develop loving-kindness towards those who resent family members, evil people, people with no merits, and deceased people.
彼坐禪人所貴重人，為起慚愧，不為輕賤、不為所中，為饒益故起慈，於彼不起嫉、不瞋恚，是彼人處初當修慈。
 When sitting in meditation, the person who respects someone should be ashamed of himself, should not be looked down upon, should not be favored, should be compassionate for the sake of benefit, should not be jealous or angry towards that person, this is the person who should first practice loving kindness.
初當念其饒益功德、貴重功德，如是以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就，我所貴重。
 At the beginning, I should think of its beneficial and precious merits, such as those achieved by nature, achieved by praise, achieved by hearing, achieved by precepts, achieved by concentration, and achieved by wisdom. I value them.
如是以施、以愛語、以利益、以同事成就，是我饒益。
 If you use charity, use loving words, use benefits, and achieve success through colleagues, it will benefit me.
如是善念所重功德及饒益功德，令起重想及親友想，於彼人處當修行慈、當作饒益，心常覺觀，願無怨心、願無瞋恚，成於安樂。
 Such good thoughts attach great importance to the merits and beneficial merits, so that you can think of your relatives and friends. You should practice kindness and be helpful to those people. Your mind should always be aware of it. May you have no resentment and no hatred, and achieve peace and happiness.
願離一切閙、願成就一切功德、願得善利、願有稱譽、願有信、願有樂、願有戒、願有聞慧、願有施、願有慧、願得安眠、願安覺、願不見惡夢、願人所愛敬、願非人所愛敬、願諸天守護、願火毒刀杖等不著身、願速得定心、願面色和悅、願生中國、願值善人、願自身具足、願無疾病、願得長壽、願恒得安樂。
 I wish to be free from all obstacles, I wish to achieve all merits, I wish to gain good benefits, I wish to be praised, I wish to have faith, I wish to have happiness, I wish to have discipline, I wish to have knowledge and wisdom, I wish to have charity, I wish to have wisdom, I wish to sleep peacefully, I wish to have peaceful sleep. , I wish I will not see nightmares, I wish I am loved and respected by people, I wish I am loved and respected by non-people, I wish the gods will protect me, I wish fire, poison, swords and sticks will not stick to my body, I wish I can calm down quickly, I wish my face will be pleasant, I wish I will be born in China, I wish I will be a good person. , I wish to be contented, wish to be free from disease, wish to live a long life, wish to always have peace and happiness.
復次如是應思惟：
 Again, you should think:
於彼不善法，若未生願令不生，若已生願滅斷；
 Regarding that unwholesome dharma, if the vow has not arisen, it will not arise; if the vow has arisen, it will be extinguished;
彼善法未生願生，若已生願增長。
 If the good deeds have not yet arisen, they wish to arise; if they have arisen, they wish to increase.
復次彼不愛念法願不生，若已生願滅；
 Again, if he does not love to recite the Dharma, he wishes not to arise; if it has arisen, he wishes to perish;
彼可愛念法未生，彼由慈心得信。
 Before his lovely thoughts have arisen, he has gained faith through loving-kindness.
彼坐禪人以信自在取心，以取自在令念住。
 Those who meditate in meditation use their faith and ease to control their minds, and use their ease to maintain their mindfulness.
以念自在、以取自在、以信自在成不亂心。
 Be at ease with thoughts, be at ease with taking, and be at ease with faith to achieve an unruffled mind.
彼現知不亂，以此門以此行，於彼人修慈心，修已多修。
 He now knows that he will not be confused, he will practice this way, he will cultivate loving-kindness towards others, and he has practiced it for a long time.
彼坐禪人現知不亂，以此門以此行，於彼人修已多修慈心，以軟心、受持心，次第於愛中人修慈想。
 The person who is sitting in meditation knows that he is not confused. He uses this door and practice. He has cultivated more loving-kindness towards that person. With a soft mind and a heart that accepts and upholds, he then cultivates loving-kindness thoughts towards the person he loves.
於所愛人已修慈想，次第於中人當修慈想。
 If you have already cultivated loving-kindness thoughts towards the one you love, you should next practice loving-kindness thoughts towards the person you love.
於中人已修慈想，次第於怨家當修慈想。
 If you have already cultivated the thoughts of loving-kindness among others, you should practice the thoughts of loving-kindness next to those who blame you.
如是於一切眾生，猶如自身，令滿作分別。
 In this way, for all sentient beings, it is like oneself, making people distinguish themselves.
若如是修行慈，若中人處彼慈不行，若坐禪人暫不起慈，當作厭患於我不善不可愛，我樂得善法信心出家。
 If you practice loving-kindness in this way, if the person you meet is unable to practice loving-kindness, if you are sitting in meditation and cannot afford loving-kindness for a while, then you should think that you are tired of me being unkind and unlovable, and I will be happy to obtain the good Dharma and become a monk with confidence.
我復說言，依大師故，饒益眾生起大慈悲。
 I will speak again, and in accordance with the Master's instructions, I will benefit all sentient beings and have great compassion.
於一中人不起慈心，何況於怨家！若如是厭患瞋恚不滅，彼坐禪人為修慈，不應精進。
 You can't have compassion for a middle-aged person, let alone a hater! If such hatred and hatred are not eliminated, then he who is sitting in meditation is only practicing loving-kindness and should not make any effort.
以餘方便應修行，於彼人為除嗔恚。
 You should practice the remaining expedients to eliminate anger in others.
問：
 question:
云何方便除瞋恚？
 How can we get rid of anger easily?
答：
 answer:
與彼應作周旋，應思惟其功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受。
 You should deal with them, think about their merits and virtues, and be free from debts caused by your own actions. You should not pay attention to the sins of your relatives. The self-consciousness of all the roots of suffering should be eliminated. The awareness should be emptiness and acceptance.
彼人雖生瞋恚，若有所乞隨宜施與。
 Even if that person is angry, if he asks for something, he should give it to him.
若彼有所施，亦隨宜取與，常共善語，彼所作事亦當隨從。
 If he has something to offer, he should take it as appropriate. He should always share kind words and do what he does.
如是攝受因，彼此瞋恚成滅。
 In this way, when they receive the cause, their hatred towards each other will be destroyed.
於功德者，若見其功德，是功德應思惟，不為非功德。
 Regarding merit, if you see its merit, you should think about it and not regard it as non-merit.
如水有草，除草取水。
 If there are weeds in the water, remove the weeds and get water.
若彼無功德，應起慈。
 If he has no merit, he should show compassion.
此人無功德，當向惡趣。
 This person has no merit and should go to the lower realms.
恩者應思惟彼恩。
 Those who are kind should think about their kindness.
若人作不愛敬，令起恩。
 If someone behaves disrespectfully, ask him to be kind.
於彼若已作不愛敬，應作功德。
 If you have done anything disrespectful to him, you should do meritorious deeds.
復次已令滅不善是善趣，彼怨成作恩可知。
 Once again, it is a good place to eliminate bad deeds, and you will know that your resentment will turn into kindness.
自業所作者，是人所作惡法、是人所瞋處，於彼惡業當生觀。
 The evil deeds caused by one's own karma are the result of one's own karma and one's anger. One should be mindful of those evil karma.
負債解脫者，若人罵我害我，是初惡業，彼負債解脫。
 For those who are freed from debt, if someone scolds me and harms me, it is the first bad karma, and the debt is freed.
我今作證以觀當作歡喜。
 I now testify that I am happy to observe it.
親族者，於生死眾生相續，是我親族。
 Relatives are my relatives, who continue to live among all living beings in life and death.
已憶，應令起親族想。
 Having remembered it, it should remind me of my relatives.
自身罪過者，其作我相，彼瞋恚從我生，為彼得非功德。
 Those who have sinned on their own are regarded as my own, and their anger and anger arise from me, which is not a meritorious deed for Peter.
我成相，令起自罪過相。
 I become a person, and I make things happen because of my sins.
不應作意者，無嗔恚相，不應作意，如人不樂見色閉眼。
 Those who should not be mindful have no signs of anger, and those who should not be mindful are like people who close their eyes when they are displeased with seeing a color.
苦者，為自苦無障礙，應令起相。
 Suffering people, because they have no obstacles to their own suffering, should be made to appear.
何故？
 Why?
如愚癡人，以慈不正憶自作苦，因得心苦。
 Just like a foolish person, he brings about his own suffering due to his improper memory of kindness, which results in suffering in his heart.
如是觀可知。
 It can be known by looking at it this way.
於有怨家處，從彼應離其處，使不見不聞，於處當住諸根。
 Wherever there is a grievance, one should stay away from that place so that one cannot see or hear it, and one should abide with all the roots in that place.
自性者，取可愛非可愛境界諸根自性，於此我瞋恚，因是不正憶。
 The self-nature is the self-nature of all the roots in the realm of cuteness and non-loveliness. Here I am angry because I do not remember correctly.
如是當觀。
 This should be observed.
念滅者，以彼生苦彼得苦，此一切法於一心剎那得滅，我何故與彼非瞋處我當作瞋？
 When thoughts are annihilated, that person is born into suffering and suffers. All these dharmas are destroyed in a single moment of mind. Why should I treat that person as a person who is not a person of aversion?
如是當觀。
 This should be observed.
和合者，內外不一分和合故生苦，我於一分處不堪作瞋恚心。
 For those who are harmonious, there is no harmonious relationship between the inside and the outside, so suffering arises. I cannot bear the thought of anger in one place.
如是當觀。
 This should be observed.
空者，是人作苦，是人受苦，彼第一義不可得。
 If it is empty, it means people suffer, and the first meaning cannot be obtained.
此身因緣所生，無眾生、無我界聚草聚等。
 This body is born of causes and conditions, and has no sentient beings, no self, a gathering of grasses, etc.
如是當觀。
 This should be observed.
是故世尊說偈：
 Therefore, the World Honored One said:
於村林中住，　　諸苦樂所觸，
 Living in the village and forest, touched by all the joys and sorrows,
非從自他燒，　　依煩惱得觸；
 It is not burned by oneself or others, but touched by worries;
若無煩惱心，　　誰能觸細滑？
 If there is no troubled mind, who can touch the delicate smoothness?
彼坐禪人如是嗔恚滅，方便明了，於自親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類。
 Those who sit in meditation have eliminated their anger and hatred in this way, and have clear expedients. They have made distinctions between their relatives, friends, middle-aged people, and enemies, and have gained a free mind. They should have kind thoughts in sequence and cultivate the kind of residence.
比丘從彼當修住處，僧眾從彼當修自住處，諸天從彼當修自住處，眾生從彼當修自住處外村，如是從村至村、從國至國，從彼當修一方。
 Bhikkhus should cultivate their abode from there, monks should cultivate their abode from there, gods should cultivate their abode from there, sentient beings should cultivate the villages outside their abode from there, and so from village to village, from country to country, from there they should cultivate one party.
彼坐禪人以慈心已令滿一方，從彼二方、從彼三方、從彼四方、從彼四維上下，於一切眾生放慈悲。
 That meditator has filled one side with loving-kindness, extending compassion to all sentient beings from two directions, three directions, four directions, and four dimensions up and down.
一切世間以慈心最大無量，無怨無嗔恚令滿。
 In all the world, compassion is the greatest and immeasurable, and it is filled with no resentment or anger.
彼坐禪人如是修行慈，以三種令安禪，以總攝眾生、以總攝村田、以總攝方。
 Those who meditate in this way practice loving-kindness, and use three kinds of instructions to calm down the meditation, to take care of all living beings, to take care of the villages and fields, and to take care of the country.
以一眾生令安慈禪，如是二三眾生，乃至眾多。
 Let Anci meditate with one sentient being, and then two or three sentient beings, or even many.
於一村田眾生令安慈禪，乃至多村。
 In one village, all sentient beings were asked to meditate, and even in many villages.
於一方作一眾生令安慈禪，如是乃至四方。
 In one place, make all sentient beings meditate in Anci, and so on in all directions.
於是若依一眾生修行慈，若其眾生死，其事成失，以失事不堪起慈。
 Therefore, if you practice loving-kindness based on one sentient being, if that sentient being dies, your work will be a failure, and you will not be able to cultivate loving-kindness because of your failure.
是故應廣修慈心，乃至廣行，是時成妙修行、成大果、成大功德。
 Therefore, we should cultivate loving kindness extensively and even practice it extensively. Then we will achieve wonderful practice, achieve great results, and achieve great merits.
問：
 question:
慈者，何根？
 Where is the root of charity?
何起？
 Where did it start?
何具足？
 What's enough?
何非具足？
 Why not have enough?
何事？
 What's the matter?
答：
 answer:
不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根。
 Non-greed is the root, non-anger is the root, non-delusion is the root, desire is the root, and right intention is the root.
何起者，是根令起。
 Where it comes from is because of root order.
何具足者，若慈成就，殺除瞋恚、除不善愛，令身口意業清淨，此謂具足。
 What is sufficient? If loving-kindness is achieved, it kills anger, eradicates unwholesome love, and makes the body, speech, and mind pure, then this is said to be sufficient.
何非具足者，以二因失慈：
 There are two reasons for losing compassion:
以自朋生怨，以不善愛；
 To be friends with yourself creates hatred, to love unkindly;
以對治生怨，以起瞋恚，此謂非具足。
 To use opposition to cause resentment, to cause anger, this is said to be unsatisfactory.
何事者，於眾生為事。
 What is the matter? Do something for all living beings.
問：
 question:
不然。
 otherwise.
第一義眾生不可得，云何說眾生為事？
 The first meaning is that sentient beings are inaccessible, so how can we say that sentient beings are things?
答：
 answer:
依諸根種，於世假說眾生。
 According to various root seeds, all living beings are hypothesized in the world.
爾時菩薩摩訶薩修慈流，於一切眾生遍滿十波羅蜜。
 At that time, the Bodhisattva-Mahasattva practices the flow of loving-kindness and fills all living beings with the ten paramitas.
問：
 question:
何故然？
 Why?
答：
 answer:
菩薩摩訶薩於一切眾生行慈，緣饒益成攝受眾生，施於無畏，如是滿檀波羅蜜。
 The Bodhisattva Mahasattva performs kindness to all sentient beings, benefits all sentient beings, and gives to the fearless. This is full of Tanparamita.
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，成無苦，不失法用，如父於子。
 The Bodhisattva Mahasattva performs kindness to all sentient beings, benefits all sentient beings, achieves no suffering, and does not lose the effectiveness of the Dharma, just like a father to a son.
如是滿戒波羅蜜。
 This is full of paramitas.
菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成無貪意，出離非饒益，向禪向出家。
 The Bodhisattva Mahasattva performs kindness to all living beings, benefits all living beings, has no greed, renounces non-benefit, and becomes a monk in the direction of Zen.
如是滿出波羅蜜。
 This is full of paramitas.
菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成多思惟，饒益非饒益如義說，方便明了，為除惡、為得善。
 The Bodhisattva Mahasattva performs kindness to all living beings, benefits all living beings, and thinks about it many times. It is beneficial and not beneficial as it is said. It is easy to understand, in order to eliminate evil and achieve good.
如是滿般若波羅蜜。
 This is full of Prajnaparamita.
菩薩摩訶薩於一切眾生行慈，依取饒益不捨精進，一切時堅精進相應。
 The Bodhisattva-Mahasattva performs kindness to all sentient beings, strives diligently to obtain benefits, and is diligent and diligent at all times.
如是滿精進波羅蜜。
 Such is the perfection of perfection.
菩薩摩訶薩行慈於一切眾生，依饒益彼眾生，惡語罵詈，成忍辱不忿恨。
 The Bodhisattva Mahasattva behaves kindly to all living beings, cares for and benefits all living beings, and uses harsh words and curses to endure humiliation without resentment.
如是滿忍辱波羅蜜。
 Such is the perfection of patience and humiliation.
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，說實語於實住受持實。
 The Bodhisattva Mahasattva performs kindness to all sentient beings, benefits all sentient beings, speaks the truth, abides, receives and upholds the truth.
如是滿實諦波羅蜜。
 Such is the perfection of perfection.
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，乃至失命誓不捨願，成堅受持誓願。
 The Bodhisattva Mahasattva performs kindness to all sentient beings and benefits all sentient beings. Even if he loses his life, he will not give up his vows, and he will firmly accept and uphold his vows.
如是滿受持波羅蜜。
 This is how you fully accept and uphold the paramitas.
菩薩摩訶薩於一切眾生以自相饒益，滿慈波羅蜜。
 The Bodhisattva-Mahasattva benefits all living beings and is filled with the paramitas of loving-kindness.
菩薩摩訶薩於一切眾生修慈，於親友、中人、怨家平等，心離瞋恚愛。
 The Bodhisattva-Mahasattva practices kindness to all sentient beings, treats relatives, friends, neighbors, and enemies equally, and is free from hatred, hatred, and love.
如是滿捨波羅蜜。
 Such is the perfection of perfection.
如是菩薩摩訶薩修行慈，成滿十波羅蜜。
 In this way, the Bodhisattva Mahasattva practices loving kindness and fulfills the ten paramitas.
明慈滿四受持。
 Mingci is full of four blessings.
爾時菩薩摩訶薩修慈已滿，十波羅蜜成，令滿四受持，所謂諦受持、施受持、寂寂受持、慧受持。
 At that time, the Bodhisattva Mahasattva has completed the practice of loving-kindness, and has completed the ten paramitas, which makes the four upholds complete, the so-called upholding of truth, the upholding of giving, the upholding of tranquility, and the upholding of wisdom.
於是諦波羅蜜、受持波羅蜜、精進波羅蜜，令滿諦波羅蜜。
 So the perfection of perfection, the perfection of acceptance and upholding, the perfection of diligence, the perfection of perfection.
施波羅蜜、戒波羅蜜、出離波羅蜜，令滿施受持。
 The paramitas of charity, the paramitas of precepts, and the paramitas of renunciation are full of charity and upholding.
忍辱波羅蜜、慈波羅蜜、捨波羅蜜，令滿寂寂受持。
 The paramita of patience, the paramita of loving-kindness, and the paramita of equanimity can be upheld and maintained in complete tranquility.
慧波羅蜜，令滿慧受持。
 The Paramita of Wisdom makes you full of wisdom and upholds it.
如是菩薩摩訶薩已修慈遍滿，滿十波羅蜜，令滿四受持，令滿二法，所謂奢摩他、毘婆舍那。
 In this way, the Bodhisattva Mahasattva has cultivated loving-kindness to the fullest, has fulfilled the ten paramitas, has fulfilled the four upholdings, and has fulfilled the two dharmas, which are called Samatha and Vipassana.
於是諦受持、施受持、寂寂受持，令滿奢摩他。
 Then accept and uphold truth, accept and uphold charity, and accept and uphold tranquility, so that you will be filled with samatha.
慧受持，令滿毘婆舍那。
 Wisdom is accepted and upheld, making Vipassana full.
已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定。
 Having fulfilled the samatha, it enables all Zen liberation concentration to be fulfilled, and it enables the dual transformation concentration and the great compassion concentration to arise.
已滿毘婆舍那，令滿一切神通。
 Having fulfilled Vipassana, all magical powers have been fulfilled.
辯、力、無畏已滿，令起自然智、一切智。
 Argument, strength, and fearlessness are complete, and natural wisdom and all wisdom arise.
如是菩薩摩訶薩修行慈，次第令滿佛地(慈已竟)。
 In this way, Bodhisattvas and Mahasattvas practice loving-kindness, and their loving-kindness will fill the Buddha Lands step by step.
問：
 question:
云何悲？
 How sad is this?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何功德？
 What merit?
云何為修？
 What is cultivation?
答：
 answer:
如父母唯有一子，心所愛念，見子得苦，心起悲惱：
 For example, if parents only have one son, their hearts are full of love and concern, but when they see the son suffering, they feel sad and distressed:
苦哉如是。
 Such a bitter experience.
於一切眾生起慈憐愍，此謂為悲。
 To feel compassion and compassion for all sentient beings is called compassion.
悲住不亂，此謂修。
 Staying in sorrow without confusion is called cultivation.
不現非饒益為相，樂為味，不害為起，與慈等功德。
 Non-benefit is the appearance, happiness is the taste, non-harm is the origin, and kindness and other merits.
云何修者，初坐禪人入寂寂坐，攝一切心。
 As for those who practice Zen, for the first time, they sit in silence and take in all their thoughts.
以不亂心，見彼得病得老得貧，若見若聞如是作意：
 If you don't let your mind wander, you will see that Peter is sick, old, and poor. If you see or hear this, you will think like this:
彼眾生得苦，云何方便從苦當得解脫？
 If all sentient beings suffer, how can they be liberated from suffering?
復次若見其顛倒，為煩惱纏所縛入於無明，或有功德人而不修學。
 Again, if you see it being reversed, being entangled in defilements and falling into ignorance, or people with meritorious deeds who do not practice it.
若見若聞，如是作意：
 If you see or hear, think this way:
眾生得苦，當生惡趣，云何方便從苦得脫？
 If sentient beings suffer, they will be reborn in the lower realms. How can we escape from suffering conveniently?
復次若見不善法相應、善法不相應，以不可愛法相應、可愛法不相應。
 Again, if you see that unwholesome dharmas correspond and virtuous dharmas do not, then unlovable dharmas correspond and lovable dharmas do not.
若見若聞，如是作意：
 If you see or hear, think this way:
彼眾生得苦，當生惡趣，云何方便從苦得脫？
 If those sentient beings suffer and are reborn in the lower realms, how can they easily escape from suffering?
彼坐禪人以此門以此行，於彼人修行悲心多修行。
 Those who sit in meditation practice this way, and those who practice compassion practice more.
彼坐禪人以此門以此行，於彼人已修悲心已多修悲心，心成和軟堪能受持。
 Those who sit in meditation practice this way and practice. They have already cultivated compassion, have practiced compassion a lot, and their hearts have become soft and able to accept and uphold it.
彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至滿於四方。
 He practiced it successively among the middle-class people, and from there he practiced it among the resentful people. As before, he preached it widely, and even filled the four directions.
問：
 question:
何悲具足？
 Why is there so much sorrow?
何悲不具足？
 Why regret not having enough?
答：
 answer:
若悲成就，除於殺害，不起憂惱，除不善愛。
 If sorrow is achieved, killing will be eliminated, sorrow and unhappiness will be eliminated, and unwholesome love will be eliminated.
以二因緣失悲：
 There are two reasons for loss:
以自親生怨，以憂惱行；
 To create resentment against oneself, to act with worries;
以對治生忿，以起恐怖。
 Use countermeasures to produce anger, and use them to cause fear.
問：
 question:
苦者不於一切眾生有，不一切時有，云何於一切眾生修於悲？
 Suffering does not exist for all living beings and does not exist at all times, so why should all living beings practice compassion?
答：
 answer:
眾生已得苦，善取相故。
 All sentient beings have suffered, so they take good care of themselves.
已取彼相，成一切處修悲。
 Having taken that form, you can practice compassion everywhere.
復次生死之苦，一切眾生共有，由彼成一切處修行(悲已竟)。
 The sufferings of repeated births and deaths are shared by all sentient beings, and they can be practiced everywhere (compassion is over).
問：
 question:
云何喜？
 Yun Hexi?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何功德？
 What merit?
云何為修？
 What is cultivation?
答：
 answer:
猶如父母唯有一子，心所愛念，見子得樂，心生歡喜：
 Just like parents who have only one son, their hearts love and care for them, and they feel happy when they see their son being happy:
善哉如是。
 That's so good.
一切眾生心生歡喜，此謂為喜。
 All sentient beings feel joy in their hearts, this is called joy.
喜住不亂，此謂為修。
 Living happily without chaos is called cultivation.
欣悅為相，無怖為味，除無樂為喜，與慈等功德。
 Delight is the form, absence of fear is the taste, absence of joy is the joy, and kindness and other merits.
云何為修者，初坐禪人入寂寂坐，攝一切心，不亂心。
 What kind of practitioner is this? A person who is new to Zen meditation can sit in silence, take in all the thoughts, and keep his mind from wandering.
其人性所敬重，見得安樂心生歡喜，若見若聞如是作意：
 Respected by his human nature, his heart will be filled with joy when he sees peace and happiness. If he sees or hears this, he will think like this:
善哉善哉！願彼眾生長得歡喜。
 Good! Good! May they all grow up and be happy.
復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應，若見若聞，如是作意：
 Again, if seeing does not correspond to unwholesome dharmas and corresponds to virtuous dharmas, and if unlovable dharmas do not correspond to lovable dharmas, if you see or hear them, make your mind like this:
善哉善哉！願彼眾生長得歡喜。
 Good! Good! May they all grow up and be happy.
彼坐禪人以此門以此行，於彼人修喜心，以多修行。
 Those who sit in meditation use this door and practice, and those who cultivate joy will practice more.
彼坐禪人以此門以此行，於彼人已修喜心，已多修行，成和軟心，堪能受持。
 Those who sit in meditation practice this way. They have cultivated the mind of joy, practiced a lot, and have softened their hearts, so that they can accept and uphold it.
從彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至喜滿四方。
 From that stage onwards, I practice among the middle-class people, and from that time on, I practice among the haters. I continue to preach as widely as before, and even the whole world is filled with joy.
喜何具足何不具足？
 Why is happiness sufficient and why not?
若喜成就除不樂，不起不善愛除綺語。
 If happiness can eliminate unhappiness, unwholesome love can eliminate idle talk.
以二因失喜：
 Losing joy for two reasons:
以自親生怨，以戲笑起行；
 To create resentment against oneself, to act with laughter;
以對治生怨，以不樂起。
 Resentment arises from countermeasures, and resentment arises from displeasure.
如初廣說(喜已竟)。
 As Guang said in the beginning (the joy is over).
問：
 question:
云何捨？
 Where can I leave it?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何功德？
 What merit?
云何為修？
 What is cultivation?
答：
 answer:
猶如父母於一子，非可念非不可念成捨。
 Just like parents to a child, they must be remembered or not remembered until they are given up.
於彼成中心，如是於一切眾生捨護中心，此謂捨。
 To become the center in that way, to protect the center of equanimity for all sentient beings, this is called equanimity.
捨住不亂，此謂修。
 To live without chaos is called cultivation.
無所著為相，平等為味，伏恚愛為起，與慈等功德。
 Indifference is the sign, equality is the taste, aversion to love is the origin, and kindness is the merit.
問：
 question:
云何為修？
 What is cultivation?
答：
 answer:
坐禪人從初與慈俱起、與悲俱起、與喜俱起、已起第三禪，彼坐禪人已得第三禪，自在見慈悲喜過患，愛恚近故，與戲俱起、與踊躍歡喜共起。
 From the beginning, the person who meditates has started with kindness, compassion, joy, and has already risen to the third jhana. He has already reached the third jhana. He is free to see compassion, joy and trouble, and love and anger are close to each other. Therefore, he has arisen with drama. , and rise with enthusiasm and joy.
以過患對治，見捨功德。
 Treat the faults and see the virtues of giving up.
彼坐禪人如是已見慈悲喜過患、已見捨功德，從初於非可愛念非不可愛念人，已與捨俱起念，令心滿足，捨心增長。
 In this way, the person who is sitting in meditation has seen the joy of compassion and the merits of equanimity. From the beginning, he has thought of non-lovable people and not unlovable people.
已修多修，心成和軟，堪能受持。
 Having practiced a lot, my mind has become gentle and able to accept and uphold it.
彼次第於怨人修行，從彼於親友人修行，餘如初廣說可知，乃至滿四方。
 He practiced it among his enemies one after another, and from there he practiced it among his relatives and friends. As before, I spread the word about it and it is known, even to the four directions.
彼坐禪人如是修行，與捨俱起第四禪以三種令安：
 The person who meditates in this way practices, and he starts the fourth jhana with equanimity and uses three kinds of precepts:
已總攝眾生、已總攝村田、已總攝諸方。
 It has taken total care of all living beings, it has taken care of villages and fields, and it has taken care of all directions.
問：
 question:
若坐禪人現修行捨，於諸眾生云何作意？
 If a person sitting in meditation practices equanimity, what will he do to all sentient beings?
答：
 answer:
作意所說，於慈悲喜是當作意。
 As Zuoyi said, joy in compassion is the intention.
於諸眾生除作歡喜、行歡喜，作意樂中。
 In addition to rejoicing for all sentient beings, doing rejoicing, and living in the joy of mind.
如人親友久遠別離，初見榮侍心生喜樂，共住已後其心成中。
 Just like a person's relatives and friends who have been separated for a long time, his heart will be filled with joy when he first meets an honored servant, and after living together, his heart will be fulfilled.
如是住慈悲喜，久復成捨攝受。
 If you live in this way, you will be filled with compassion and joy, and you will regain your equanimity and accept it over time.
如是作意修行於捨。
 In this way, make up your mind to practice equanimity.
復有人說：
 Another person said:
眾生眾生者如是作意。
 This is how all sentient beings act.
云何捨具足、捨不具足？
 How can equanimity be sufficient or not?
若捨成就，殺除瞋愛，不起無明。
 If renunciation is achieved, hatred and love will be killed and ignorance will not arise.
以二因失捨：
 Lost for two reasons:
以自親生怨，以起無明；
 To cause resentment against oneself, to cause ignorance;
以對治生怨，以嗔愛起(捨已竟)。
 Resentment arises from opposition, anger arises from love (giving up oneself).
重明四無量義。
 Re-enlighten the four immeasurable meanings.
云何無量散句？
 Why are there so many prose sentences?
四無量以一眾生事起，依餘處修行，如母念兒隨其時節。
 The four immeasurables arise from one living being and practice according to the rest, just like a mother remembering her children according to their seasons.
如是於畜生、於犯戒人、於具戒人、於厭欲人、於聲聞人、於緣覺、於正遍知、歸依勝處，成勝無量可知。
 In this way, for animals, for those who break the precepts, for those who have the precepts, for those who are disgusted with desire, for those who are sravakas, for those who are aware of pratyaka, for those who have perfect and omniscient knowledge, and for those who take refuge in the holy place, the victory will be immeasurable and knowable.
問：
 question:
於慈悲喜，何故三禪起，非第四禪？
 In terms of compassion and joy, why does the third jhana arise and not the fourth jhana?
答：
 answer:
眾生憂惱所起，瞋恚害不樂。
 All living beings are caused by worries and worries, and anger and hatred harm their happiness.
彼憂惱以對治，與喜俱生心修行慈悲喜，是故三禪生，非第四禪。
 He treats worries and annoyances, and cultivates compassion and joy along with joy. Therefore, the third jhāna is born, not the fourth jhāna.
復次捨地是第四禪，以二捨成就故，所謂受捨、法中捨。
 The second level of equanimity is the fourth jhana, which is achieved by two kinds of equanimity, the so-called equanimity of acceptance and equanimity in Dharma.
於捨地住，於眾生取饒益成捨。
 Live in the land of equanimity, take advantage of all sentient beings and become equanimity.
由地故，三無量三禪生，非第四禪。
 Due to the ground, the three immeasurable third jhanas arise, not the fourth jhana.
復說於四無量四禪生。
 It is further explained in the four immeasurable and four jhanas.
如世尊所說：
 As the Blessed One said:
於四無量，汝比丘當修。
 In the four immeasurables, you monks should cultivate.
此定有覺有觀，汝當修有覺無觀，汝當修無覺無觀，汝當修與喜俱生，汝當修與樂俱生，汝當修與捨俱生。
 This concentration has awareness and contemplation. You should cultivate awareness without contemplation. You should cultivate without awareness without contemplation. You should practice it with joy. You should cultivate it with happiness. You should cultivate it with equanimity.
問：
 question:
此四無量何故說四，非三非五？
 Why are these four immeasurables said to be four, not three and not five?
答：
 answer:
若然，一切所疑。
 If so, all doubts arise.
復次為瞋恚害無樂，瞋愛對治故成四無量。
 Again, anger and hatred harm the joyless, and anger and love are the antidote, so they become the four immeasurables.
復說此四唯慈，由人多起瞋恚害惱，為除故以四門成勝。
 Again, these four virtues are kindness. Anger and hatred are caused by many people, and in order to eliminate them, the four gates are used to overcome them.
捨者，慈悲喜清淨，瞋愛對治故。
 The one who is equanimous is compassionate and happy to be pure, and hate is the antidote to it.
四無量一性，種種相可知。
 The four immeasurable and one natures can be known in various forms.
如是過患對治故、眾生事故、饒益意故，成一相。
 In this way, faults and troubles can be cured, sentient beings' accidents, and beneficial intentions can form one phase.
復說：
 Reply:
法勝故、取事勝故、取饒益勝故，成種種相。
 The Dharma wins, the thing wins, the benefit wins, all of which form various aspects.
如世尊說於黃衣脩多羅中，於清淨處慈為第一，於虛空處悲為第一，於識處喜為第一，於無所有處捨為第一。
 As the World-Honored One said in the yellow-robed Sutra, kindness is the first place in the place of purity, compassion is the first place in the place of emptiness, joy is the first place in the place of consciousness, and equanimity is the first place in the place of nothingness.
問：
 question:
云何得知？
 How do you know?
答：
 answer:
由依彼近故，其義可知。
 Because of its proximity, its meaning can be understood.
問：
 question:
何故？
 Why?
答：
 answer:
修慈心於一切眾生，隨從其意。
 Cultivate loving-kindness towards all sentient beings and follow their wishes.
以常隨從，於青黃一切入現令作意，以小方便令心得安。
 Always follow it, pay attention to everything in the blue and yellow, and use small conveniences to make your mind feel at ease.
是眾生種類事，或色界清淨，一切入放意。
 This is the kind of thing that all sentient beings do, or the color realm is pure, and everything enters the mind.
彼坐禪人是時色界得第四禪，是故說慈於清淨第一。
 That meditator reached the fourth jhana in the realm of form at that time, so he said that loving-kindness is the first in purity.
彼坐禪人依色界第四禪慈，是時得越彼。
 That person who was sitting in meditation followed the fourth jhana of the color world, loving kindness, and at that time he was able to surpass it.
問：
 question:
此淺云何？
 Why is this so shallow?
答：
 answer:
以修慈故，心知色界過患。
 Because of the practice of loving-kindness, the mind knows the shortcomings of the physical realm.
何故？
 Why?
見眾生苦，彼為色因生慈。
 Seeing the suffering of all sentient beings, they are kind-hearted because of color.
從此以心知色界過患，於色出離現令作意，於虛空處以小方便，其得心安，以得依故。
 From then on, you can use your mind to know the faults and dangers of the form realm, focus on the appearance of form, and use small expedients in the void to gain peace of mind and gain support.
是故說悲於虛空第一。
 That’s why it is said that sadness comes first in the void.
彼坐禪人依喜越虛空處。
 The person who is sitting in meditation is happy to cross the empty place.
問：
 question:
此義云何？
 What does this mean?
答：
 answer:
已修喜故，心無所著，常取無邊識事。
 Since you have cultivated joy, your mind has nothing to focus on, and you always take in boundless knowledge.
何故？
 Why?
此喜於無所著無邊識處安眾生事，從此心無所著，常取無邊識事。
 I am happy to be at peace with all sentient beings in the place of boundless consciousness. From now on, my mind is free from attachment and always takes in boundless consciousness.
離色著於虛空，無邊識現令起作意，以小方便其心得安，種類事故。
 The separated color is in the void, and the boundless consciousness appears to make the intention arise, and the mind is at ease with the help of small conveniences, and there are no accidents.
是故說識處為喜第一。
 This is why it is said that the place of consciousness is the first place of happiness.
問：
 question:
彼坐禪人依捨越識處。
 The person who is sitting in meditation is at the place where he is aware of his surroundings.
此義云何？
 What does this mean?
答：
 answer:
已修捨故，心成離著。
 Since you have cultivated equanimity, your mind has become detached.
何故？
 Why?
不以修捨得著。
 It can't be achieved by cultivating renunciation.
此眾生得樂得苦，或由喜或由樂。
 These living beings may experience happiness or suffering, either from joy or from happiness.
從彼以心離著，離無所著無所有處，現令心喜，以小方便其心成安，不著種種事。
 From there, the mind is freed from nothingness and nothingness. Now it makes the mind happy. With the help of small conveniences, the mind becomes peaceful and free from all kinds of things.
何故？
 Why?
於無所有處而不得著或識或無邊。
 There is no place where there is no attachment or awareness or limitlessness.
是故說無所有處捨為第一(散句已竟)。
 That’s why it is said that giving up everything is the first thing (the prose sentence has been completed).
問：
 question:
云何觀四大？
 Why do you think of the four major ones?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何功德？
 What merit?
云何修？
 Yun Hexiu?
答：
 answer:
擇智自相內四大，此謂觀四大。
 Choosing wisdom to understand the four elements within oneself is called contemplating the four elements.
彼心住不亂，此謂修。
 If his mind remains undisturbed, this is called cultivation.
隨觀四大為相，通達空為味，除眾生想為起。
 Follow the observation of the four elements, understand the taste of emptiness, and eliminate the thoughts of sentient beings.
何功德者，成得八功德。
 What meritorious deeds are achieved are eight meritorious virtues.
若修行觀四大成，能堪恐怖樂不樂，於可愛非可愛成平等心，除男女意思，成大智慧，向善趣、向醍醐，其所有明分法，彼一切成滿修行。
 If you practice and observe the four great accomplishments, you will be able to stand up to the horrors of happiness and displeasure, develop an equanimity between what is lovely and what is not lovely, eliminate the idea of men and women, achieve great wisdom, move toward the good destination, and toward enlightenment, and all the clear distinctions will be fulfilled in your practice.
云何修彼者，初坐禪人以二行取諸大：
 Why do you think of those who practice this? For those who are new to sitting in Zen, they use two practices to achieve great things:
以略、以廣。
 Be brief and broad.
問：
 question:
云何以略取諸大？
 Why do you want to omit all the great ones?
答：
 answer:
彼坐禪人入寂寂坐，攝一切心，不亂心。
 The person who meditates sits in silence, taking in all the thoughts without any distractions.
此身以四大可稱，於此身一切見界：
 This body can be called four elements, and all realms of vision in this body are:
濕性是水界、熱性是火界、持性是地界、動性是風界。
 The nature of moisture is the water element, the nature of heat is the element of fire, the nature of persistence is the element of earth, and the nature of movement is the element of wind.
如是此身唯有界，無眾生、無命。
 In this way, this body has only boundaries, no living beings, and no life.
如是以略取諸界。
 In this way, all realms are omitted.
復有說：
 Fuyou said:
彼坐禪人，以略取諸界，以身依膜分別，或以色、或以形、或以處、或以分別。
 Those who sit in meditation can grasp various realms briefly and distinguish them with their bodies and membranes, whether they are color, shape, location, or distinction.
彼坐禪人已略取諸界，依膜分別一切身性，或以色、或以形、或以處、或以分別。
 Those who sit in meditation have briefly picked up all realms and distinguished all the body's nature according to membranes, whether by color, shape, place, or distinction.
依肉分別此身，或以色、或以形、或以處、或以分別。
 This body can be distinguished according to its flesh, whether it is color, shape, place, or distinction.
彼坐禪人依肉已分別一切身，或以色、或以形、或以處、或以分別。
 Those who sit in meditation have distinguished all bodies according to the physical body, whether by color, shape, place, or distinction.
彼坐禪人依脈分別一切身，或以色、或以形、或以處、或以分別。
 That meditator distinguishes all bodies according to the pulses, whether by color, shape, place, or distinction.
彼坐禪人依脈已分別一切身，或以色、或以形、或以處、或以分別。
 That meditator has distinguished all bodies according to the pulses, whether by color, shape, place, or distinction.
從此復依骨分別一切身，或以色、或以形、或以處、或以分別。
 From then on, all bodies are distinguished according to their bones, whether by color, shape, place, or distinction.
彼坐禪人於此四行，以此四行伏心，令伏作軟心，令心受持。
 The person who is sitting in meditation uses these four lines to subdue his mind, soften his mind, and make his mind be sustained.
彼坐禪人於此四行，以四行伏心已、作軟已，令受持。
 The person who is sitting in meditation uses these four lines to subdue his mind and make him soft, so that he can accept and uphold it.
於此四行，有堅性是地界知之，有濕性是水界知之，有熱性是火界知之，有動性是風界知之。
 Among these four elements, there is firmness known to the earth world, wetness known to the water world, hot nature known to the fire world, and dynamic nature known to the air world.
彼坐禪人於此四行，唯有界，無眾生、無命。
 The person who meditates in these four realms has only realms, no living beings, and no life.
以比餘行成住。
 In order to compare with the rest of the journey, you can live in it.
如是以略取諸界。
 In this way, all realms are omitted.
云何以廣取諸界？
 Why is it that Yun has conquered all realms?
以二十行廣取地界。
 Use twenty lines to capture the territory widely.
於此身，髮、毛、爪、齒、皮、肉、筋、脈、骨、髓、腎、心、肝、胇、脾、胃、大腸、小腸、胞、屎、腦。
 In this body, hair, hair, claws, teeth, skin, flesh, tendons, veins, bones, marrow, kidneys, heart, liver, body, spleen, stomach, large intestine, small intestine, cells, feces, and brain.
以十二行廣取水界，此身有於膽、唾、膿、血、汗、脂、淚、肪、水、唾涕、涎、尿。
 Taking the water realm as an extension of the twelve elements, this body contains gallbladder, saliva, pus, blood, sweat, fat, tears, fat, water, saliva, saliva, and urine.
以四行廣取火界，以是熱、以是暖、以是溫、以是平等消飲食噉甞，此謂火界。
 The fire realm is taken from the four elements: hot, warm, warm, and equal to eliminate food and drink. This is called the fire realm.
以六行廣取風界，向上風、向下風、依腹風、依背風、依身分風、出入息風。
 Take the wind world with the six elements: upwind, downwind, abdominal wind, leeward wind, body wind, incoming and outgoing breathing wind.
如是以四十二行見此身，唯有界，無眾生、無命。
 Seeing this body in the forty-two lines thus, there are only realms, no living beings, and no life.
如是已廣取諸界。
 In this way, it has reached all realms.
復次先師說：
 Master Fuci said:
以十行當觀四大，所謂以語言義、以事、以聚、以散、以無所著、以緣、以相、以種類非種類、以一義種種義。
 The ten elements should be used to observe the four elements, which are called language meaning, things, gathering, dispersion, non-attachment, condition, appearance, kind and non-kind, and one meaning and various meanings.
以界釋第一，以言語義章。
 Interpretation comes first with boundaries, meaning chapters with words.
問：
 question:
云何以語言分別諸界？
 How can language be used to distinguish between realms?
答：
 answer:
二界語言同，所謂同言、勝言。
 The language of the two realms is the same, so-called Tongyan and Shengyan.
於是四大，此同言。
 So the four majors speak the same words.
地界、水界、火界、風界，此謂勝言。
 The realm of earth, the realm of water, the realm of fire, and the realm of wind, these are called winning words.
問：
 question:
此四大何義？
 What do these four elements mean?
答：
 answer:
大生名大。
 A great student has a great reputation.
有大非實義令現實義，是故名大。
 There is a non-real meaning of "da" in the real meaning, so it is called "da".
大者，鬼等形名大。
 The big ones have big names such as ghosts.
云何大生名大？
 Why is he so famous?
諸界大生。
 Great rebirth in all realms.
如世尊所說偈：
 As the World Honored One said:
略說地相，　　有二十萬，　　四那由他；
 Briefly speaking about the land features, there are two hundred thousand and four Nayutas;
水四十萬，　　八那由他；
 Four hundred thousand water, eight Nayutas;
風住虛空，
 The wind lives in the void,
乃九十萬，　　六那由他；
 It is nine hundred thousand, six Nayutas;
世界所住，
 Where the world lives,
亦以火成，　　世界之中，　　有諸光焰，
 Also made of fire, there are flames of light in the world,
上至梵世，　　乃極七日。
 Up to the Brahma world, it lasts for seven days.
如是大生，
 If you are a great student,
是故名大。
 Hence the name Da.
問：
 question:
云何大非實義令現實義？
 How can this be so wrong as to make it realistic?
答：
 answer:
名大界者，非男非女，以男女色可見。
 Those who are named Great Realm are neither male nor female, and can be seen in their sexual appearance.
界者非長非短，以長短色可見。
 The boundary is neither long nor short, and can be seen in the long and short colors.
界者非樹非山，以樹山色可見。
 The boundaries are neither trees nor mountains, which can be seen in the color of trees and mountains.
如是大非實義令現為實義名大。
 Such a great non-real meaning appears as a real meaning and great name.
云何諸鬼等異形？
 Why are there all kinds of ghosts and other aliens?
如鬼入人身成其身，以鬼形成起四行，或身強、或尿熱、或輕動。
 For example, if a ghost enters a human body and forms its body, the four elements formed by the ghost will be strong, the urine will be hot, or the body will move lightly.
如是於身以火界和合成起四行，以地界和合成堅、以水界和合成流、以火界和合成熱、以風界和合成輕動。
 In this way, the fire element is combined to form the four elements in the body, the earth element is combined to form firmness, the water element is combined to form flow, the fire element is combined to form heat, and the wind element is combined to form light movement.
如是鬼形等名大，大者是語言義。
 In this way, ghost shapes and other names are big, and the big one has the meaning of language.
問：
 question:
地界水界火界風界者何義？
 What is the meaning of the earth realm, the water realm, the fire realm, and the wind realm?
答：
 answer:
廣大名地義，可飲守護是水義，令光明是火義，去來是風義。
 The vast name and place have meanings. Water is the meaning of drinkable protection, fire is the meaning of light, and wind is the meaning of coming and going.
界者何義？
 What is the meaning of boundary?
持自相為義。
 Maintain self-righteousness.
復次地自性是地界，水自性是水界，火自性是火界，風自性是風界。
 Again, the self-nature of earth is the earth element, the self-nature of water is the water element, the self-nature of fire is the fire element, and the self-nature of wind is the air element.
云何地自性？
 Where is the nature?
是堅性、強性、厚性、不動性、安性、持性，此謂地性。
 It is solid, strong, thick, immovable, stable, and persistent. This is called the nature of earth.
云何水性？
 Why is it watery?
濕性、澤性、流性、出性、滿性、增長性、喜性、結著性，此謂水性。
 The nature of moisture, luster, fluidity, discharge, fullness, growth, joy, and binding are called water.
云何火性？
 What is the fire nature of Yun?
熱性、暖性、蒸性、熟性、燒性、取性，此謂火性。
 The nature of heat, warming, steaming, ripening, burning and taking is called fire nature.
云何風性？
 What is the nature of this cloud?
持性、冷性、去來性、輕動性、低性、取性，此謂風性。
 The nature of persistence, coldness, coming and going, light movement, low nature, and taking nature is called wind nature.
此界義如是，以語言義應觀界。
 The meaning of this world is like this, and the meaning of language should be used to view the world.
問：
 question:
云何以事觀界？
 Why do you view the world through things?
答：
 answer:
地界持為事，水界結著為事，火界令熟為事，風界遮為事。
 The earth element is held as a matter, the water element is knotted as a matter, the fire element is familiar as a matter, and the air element is covered as a matter.
復次地界立為事，水界下入為事，火界令上為事，風界動轉為事。
 Again and again, the earth boundary is established as an event, the water element is moved downwards as an event, the fire element is moved up as an event, and the air element moves and turns as an event.
復次二界近故成舉初步，復次二界近故成舉後步。
 The second realm is close, so it becomes the first step of the move. The second realm is close, so it becomes the last step of the move.
二界近故成初坐臥，復次二界近故成後行立。
 The two realms are close, so it is easy to sit and lie down at the beginning, and the second realm is close, so it is walking and standing.
二界近故成初懈怠睡眠，二界近故成後精進勇猛。
 The two realms are close, so one is lazy and sleepy at first, and the two realms are close, so one is vigorous and vigorous after the other.
二界近故成初重，二界近故成後輕。
 The two realms are close, so it becomes heavy at the beginning, and the two realms are close, so it becomes light at the end.
如是以事觀四大。
 In this way, we view the four elements through things.
云何以聚觀四大？
 Why do you gather together to observe the four elements?
聚者，地界水界火界風界，依此界成色香味觸。
 Those who gather together, the earth boundary, the water boundary, the fire boundary, and the wind boundary, form colors, scents, and touches according to this boundary.
此八法或多共生住不相離，此合和名聚。
 These eight or more dharmas co-exist and live together without being separated from each other. This combination is called gathering.
彼復成四種，地聚水聚火聚風聚。
 It is divided into four kinds: earth gathers, water gathers, fire gathers, wind gathers.
於是地聚，地界成最多，水界火界風界次第成最少。
 So the earth is gathered, the earth is the most numerous, and the water, fire, and wind are the least.
於水聚，水界成最多，地界風界火界成最少。
 When gathered in water, the water element becomes the most, and the earth element, the wind element, the fire element becomes the least.
於火聚，火界成最多，地界風界水界成最少。
 In the gathering of fire, the fire element becomes the most, and the earth element, wind element and water element become the least.
於風聚，風界成最多，火界水界地界次第成最少。
 When the wind gathers, the wind element is the most numerous, and the fire element, water element, and earth element are the least.
如是以聚觀諸界。
 In this way, all realms can be observed together.
問：
 question:
云何以散觀四大？
 Why do you want to observe the four major elements?
答：
 answer:
觀於地界，從於最細隣空微塵生，此地為水所和故不散，為火所熟成不臭，為風所持成轉。
 Looking at the earth's boundary, it arises from the smallest dust particles in the adjacent air. This place is harmonized by water so it does not scatter, it is ripened by fire and does not stink, and it is held up by wind and turns around.
如是觀。
 See it this way.
復先師說：
 Master Fu said:
中人身地界碎之為塵，成一斛二升，是時以水和合，成六升五合，以火令熟，隨風起迴轉。
 The human body and earth realm in the middle are broken into dust and become one husk and two liters. Then they are combined with water to form six liters and five liters. They are cooked with fire and rotate with the wind.
如是以散觀諸界。
 In this way, one can observe all realms in a scattered way.
問：
 question:
云何以不相離觀四大？
 Why do you observe the four elements without being separated from each other?
答：
 answer:
地界，水所攝、火所熟、風所持，如是三界和合。
 The earth boundary is captured by water, cooked by fire, and held by wind. This is the harmony of the three realms.
水界者，住於地處、火所熟、風所持，如是三界所攝。
 Those in the water realm live in places that are familiar with fire and held by wind, and are thus captured by the three realms.
火界者，住於地處、水所攝、風所持，如是三界所熟。
 Those in the fire realm live in places that are captured by water and held by wind, and are familiar with the three realms.
風界，住於地處，水所攝、火所熟，如是三界所持。
 The wind realm resides in the ground, captured by water, cooked by fire, and thus held by the three realms.
於地住三界，水所攝三界不散，火所熟三界成不臭，風所持三界得轉直住不散。
 It dwells in the three realms of the earth, the three realms held by water do not scatter, the three realms held by fire become odorless, and the three realms held by wind become straight and stay there without scattering.
如是此四界，依展轉成住不散。
 In this way, these four realms, according to the development, become permanent and never disperse.
如是以不離觀諸界。
 In this way, one can observe all realms without separation.
問：
 question:
云何以緣觀諸界？
 Why do you rely on fate to observe all realms?
答：
 answer:
四因、四緣為起諸界。
 The four causes and conditions give rise to all realms.
云何四？
 Yunhesi?
所謂業、心、時、食。
 The so-called karma, mind, time, and food.
云何業？
 What's the point?
從業所生。
 Born from the profession.
四界以二緣成緣，以生緣、以業緣，餘界以依緣成緣。
 The four realms are formed by two conditions: birth and karma, and the remaining realms are formed by dependence.
心者，從心所生。
 The heart is born from the heart.
四界以六緣成緣，以生緣、以共生緣、以依緣、以食緣、以根緣、以有緣成其緣，餘界以緣、以依緣、以有緣，於入胎時心。
 The four realms are conditioned by six conditions: birth, symbiosis, dependence, food, roots, and existence. The remaining realms are conditioned, dependence, and existence at the time of entering the womb. Heart.
諸色以七緣成緣，共生緣、展轉緣、依緣、食緣、根緣、報緣、有緣，後生心為初生。
 Various forms are formed by seven conditions: co-occurrence condition, development condition, dependence condition, food condition, root condition, reward condition, and existence condition. The later-born mind is the primary birth.
身以三緣成緣，所謂後生緣、依緣、有緣，此時為時所成。
 The body is formed by three conditions, the so-called subsequent conditions, dependent conditions, and predestined conditions, which are formed at this time.
四大以二緣成緣，生緣、有緣；
 The four elements form a predestined relationship through two conditions: predestined relationship and predestined relationship;
餘界以二緣成緣，依緣、有緣。
 The rest of the world is formed by two conditions, depending on the condition and having the condition.
此食從為食所成。
 This food is made from food.
四大以三緣成緣，生緣、食緣、有緣；
 The four elements are formed by three conditions: birth, food and existence;
餘界以二緣成緣，所謂依緣、有緣。
 The rest of the world is formed by two conditions, the so-called dependence and destiny.
於是從業生四界。
 So the four realms arise from doing business.
共生界展轉以四緣成緣，所謂共生緣、展轉緣、依緣、有緣；
 The development of the world of symbiosis is formed by four conditions, the so-called symbiosis, development, dependence, and existence;
餘界以緣成緣，所謂依緣、有緣。
 The rest of the world is formed by conditions, which is called dependence and destiny.
如是從心生、從時生、從食生可知。
 In this way, it can be known that it arises from the heart, arises from time, and arises from food.
地界者，為餘界住處緣成緣，水界者為餘界作結著緣成緣，火界者為餘界作熟緣成緣，風界者為餘界作持緣成緣。
 Those in the earth realm form a connection for the residence of the rest of the world, those in the water realm form a bonding connection and form a connection with the rest of the realm, those in the fire realm serve as a maturation and connection with the rest of the realm, and those in the air realm serve as a holding and forming connection for the rest of the realm.
如是以緣觀諸界。
 This is how you view all realms.
問：
 question:
云何以相觀諸界？
 Why do clouds view all realms with phase?
答：
 answer:
堅相地界，濕相水界，熱相火界，冷相風界。
 The solid element is the earth element, the moist element is the water element, the hot element is the fire element, and the cold element is the air element.
如是以相觀諸界。
 This is how you view all realms.
問：
 question:
云何以類非類觀諸界？
 How can we view all realms by analogy but not analogy?
答：
 answer:
地界、水界一種類，以重故。
 The earth boundary and the water boundary are of the same type, so they are important.
火界、風界一種類，以輕故。
 The fire world and the wind world are of the same type, so they are light.
水界、火界非類，水界能滅，火界令燥，是故非類。
 The water element and the fire element are not of the same kind. The water element can be destroyed, and the fire element can cause dryness. This is why it is not of the same kind.
地界、風界展轉非種類，地界障、風界行，風界能滅地界，是故非種類。
 The earth and wind realms are not of a kind, the earth realm is blocked and the wind realm is moving, and the wind realm can destroy the earth realm, so it is not a kind.
復次或四界展轉種類，以展轉緣故；
 The type of multiple or four-realm expansion is due to the expansion;
或展轉非種類，以自相故。
 Or it turns out to be non-category, because it is related to itself.
如是以種類非種類觀諸界。
 In this way, we view all worlds in terms of types and not types.
問：
 question:
云何一性種種性觀諸界？
 How can one nature and species view all realms?
答：
 answer:
從業生四界，以從業生，所謂一性。
 The four realms are born from karma, and the so-called one nature is born from karma.
以相種種性，如是從心生、從時生、從食生可知。
 It can be known that the various kinds of nature are born from the heart, from the time, and from food.
四因緣地界，以相一性、以因，所謂種種相。
 The four causes and conditions are based on the same nature and cause, which are called various forms.
如是四因緣風界、火界。
 Such are the four causes of wind and fire.
風界可知。
 The world of wind can be known.
四界以界一性、以大一性、以法一性、以無常一性、以苦一性、以無我一性，以相種種性、以事種種性、以業種種性。
 The four realms are based on the one nature of realm, the one nature of greatness, the one nature of Dharma, the one nature of impermanence, the one nature of suffering, the one nature of selflessness, the nature of various species, the nature of various things, and the various natures of karma.
以心種種性，成種種性；
 Use your heart to cultivate various kinds of nature, and become various kinds of nature;
以時種種性，成種種性；
 With time, various kinds of nature will become various kinds of nature;
以食種種性，成種種性。
 To eat various kinds of nature, to achieve various kinds of nature.
以種種性，成種種性。
 With various kinds of nature, become various kinds of nature.
以地種種性，成種種性；
 Use the earth to cultivate various kinds of nature and form various kinds of nature;
以生種種性，成種種性；
 To give birth to various species and become various species;
以趣種種性，成種種性。
 To interest various kinds of nature, to achieve various kinds of nature.
如是，以一性種種性觀諸界。
 In this way, all worlds are viewed with one nature and caste nature.
問：
 question:
云何以觀界隷？
 How can I see the world?
答：
 answer:
如巧隷師，以材木作人，一切身分具足，隨逐行走，內繩所連，外假泥飾。
 Just like a clever clerk, he makes a human being out of wood, with all the attributes complete, walking along with each other, connected by ropes on the inside, and decorated with fake clay on the outside.
形色如人，寶衣莊嚴，或男或女。
 They are human-like in appearance and solemnly clothed in treasures, either male or female.
以人牽繩，或行或舞、或倚或坐。
 With people holding the rope, they can walk, dance, lean or sit.
如是此界隷名身。
 In this way, this world belongs to the body.
以初煩惱為隷師所作，身分具足，為筋繩所連，以肉為泥，以皮為色，虛空為孔，寶衣莊嚴名為男女。
 The first affliction is made by the master, the identity is complete, connected by tendons and ropes, the flesh is made of mud, the skin is used as color, the void is the hole, and the precious clothes are solemnly named male and female.
以其心事為風界所牽，或行或住、或去或來、或申或縮、或語或說。
 Their thoughts are affected by the wind element, and they may move or stay, go or come, expand or contract, speak or speak.
此界隷人與識界共生，以憂惱因緣成憂悲苦惱，或笑或戲、或相拍肩等。
 In this realm, people coexist with the realm of consciousness, and the causes and conditions of worries and anxieties lead to sorrow and distress, whether they are laughing, playing, or patting each other on the shoulder.
食者支持界隷。
 Eaters support the community.
命根者受持界隷，以命終界隷分散。
 Those with the life root are supported by the world, and the world ends with life and the world is scattered.
若有業煩惱，復更起新界隷。
 If you have any karma troubles, you will be replaced by the New Territory Li.
如是生界隷，其初不可知、其後不可知。
 In this way, the world of life is unknowable at the beginning and unknowable at the end.
如是以界隷觀諸界。
 In this way, we view all realms in terms of realms.
彼坐禪人，如是以此門以此行，唯觀此身以界隷，無眾生、無壽命。
 That person who meditates in this way, with this door and this practice, only sees that this body is bounded by the world, has no living beings, and has no life span.
是時觀以界事，以生心數法受想行識。
 At this time, one should observe things in the world, and use one’s mind to count dharmas, thoughts, thoughts, and actions.
彼坐禪人已觀名色，從彼觀名色是苦、是貪愛、是苦集。
 The person who is meditating has already contemplated name and form. From this perspective, name and form are suffering, craving, and the origin of suffering.
觀貪愛滅是苦滅，觀八正道是苦滅具足。
 Contemplating the cessation of greed is the cessation of suffering, and contemplating the Eightfold Noble Path is the end of suffering.
彼坐禪人已廣觀四諦，是時見苦過患，以無常、以苦、以無我，常思惟不散。
 That meditator has widely observed the Four Noble Truths. At this time, he sees the dangers of suffering, including impermanence, suffering, and non-self, and constantly thinks about them.
以慧見苦滅功德，以寂寂、以妙離。
 Seeing the merits of annihilating suffering with wisdom, using tranquility, and wonderful separation.
彼坐禪人如是現見苦過患、見滅功德，正安於根力覺分，從行相心起證醍醐界(觀四大已竟)。
 In this way, the person who is sitting in meditation sees the faults of suffering and the cessation of merits and virtues. He is at peace with the awareness of the root power and realizes the realm of daigo (contemplating the completion of the four elements) from the mind of walking and forming.
問：
 question:
云何於食不耐想？
 Why can't I just eat and think about it?
何修？
 What to fix?
何相？
 What's the appearance?
何味？
 What does it taste like?
何處？
 where?
何起？
 Where did it start?
何功德？
 What merit?
云何為修？
 What is cultivation?
答：
 answer:
以所噉甞飲食，彼作意悉不耐，彼想知正知，此謂不耐食想。
 Because of the food he eats, his thoughts are impatient, and he wants to know the right knowledge. This is called the thought of being impatient.
彼想住不亂，此謂修。
 He wants to live without chaos, this is called cultivation.
於食取過患為相，厭為味，伏氣味愛為起。
 When it comes to food, it takes fault as its appearance, disgust as its taste, and its smell as love.
何功德者，成得八功德。
 What meritorious deeds are achieved are eight meritorious virtues.
若修不耐食想，知揣食想、知五欲具足、知色陰、知不淨想、在身念成修滿、從氣味愛縮、離彼心、向善趣向醍醐。
 If you practice the thought of being unable to bear food, you will know the thought of food, know that the five desires are present, know the yin color, know the thought of impurity, practice it to perfection in the body, shrink away from the love of smell, turn away from that mind, and move towards the good destination towards enlightenment.
云何修彼者，初坐禪人入寂寂坐，攝一切心，不亂心，以所噉甞飲食作不耐意。
 Why do you think of those who practice this? For the first time, a meditator will sit in silence, take in all the thoughts, and not be distracted by the food he eats.
如是種種百味經營，清淨人所貴重、色香具足所堪大貴，如此飲食入身變成不淨，成不耐、成臭腐、成可憎惡。
 In this way, all kinds of flavors are cultivated, and the purity is valued by people, and the color and fragrance are valuable. Such food and drink enter the body and become impure, intolerable, rotten, and abominable.
以五行修行不耐食想，所謂以經營、以散用、以處、以流、以聚。
 Practicing with the Five Elements means not being able to tolerate food thinking, which is called management, dispersion, use, place, flow, and gathering.
問：
 question:
云何以經營修行不耐食想？
 Why do you think that you cannot tolerate food when you are practicing?
此坐禪人，見諸眾生為經營飲食困，行種種惡法，或殺害、或偷盜。
 This meditator sees living beings who are struggling to make ends meet and do all kinds of evil, including killing or stealing.
亦見彼眾生受種種苦，知彼所殺害、所縛。
 I also see those sentient beings suffering all kinds of suffering, and I know that they are killed and bound.
亦見眾生造種種惡事，或乞索、或欺誑、詐現精進。
 We also see sentient beings doing all kinds of evil things, begging for money, deceiving, and trying to show their diligence.
見食如是，令起厭患，以不清淨屎尿流溢，飲食為因，彼作惡業如是。
 Seeing eating like this makes one feel disgusted, and due to the overflow of unclean feces and urine, eating and drinking is the cause, and he commits evil deeds like this.
復見出家人，住清淨山林，種種花香禽獸吟嘯，善人所造，或於田野莊嚴具足，樹影林水取他人意，平舒淨妙無諸高下，人見驚訝無諸喧雜。
 I see monks again, living in pure mountains and forests, with all kinds of fragrant flowers, birds and beasts singing and screaming, built by good people, or in the fields, solemn and complete, with shadows of trees and woods and water that captures others' thoughts, calm, comfortable, pure and wonderful, without any high or low, and people are surprised when they see it, without any noise.
是出家人修菩提處，等梵天居，如是住處心無貪著，常行禪誦樂修善事。
 This monk cultivates the place of Bodhi and waits for Brahma to live there. In such a residence, the mind is free of attachment, and he often meditates, chants, enjoys and performs good deeds.
或於寒熱風塵泥雨諸山嶮處，為經營食，因於捉鉢入家乞食。
 Or in the mountainous areas where there is cold, heat, wind, dust, mud and rain, in order to make food, they catch alms bowls and go home to beg for food.
彼見如是心起厭患，飲食不淨屎尿流出。
 When he sees this, his mind becomes disgusted, and his food and drink are impure, and feces and urine flow out.
此經營食，是彼因故。
 This is the business of eating, which is the reason for that.
如是當捨，求第一樂。
 If so, you should give up and seek the first happiness.
復次見出家人修行，為乞食，或於馬象惡獸中、或狗野猪處、或惡人所、或不淨處踐踏泥屎。
 Many times I see monks practicing Buddhism, begging for food, or trampling on mud and feces among horses, elephants, wild beasts, dogs and wild boars, evil people, or unclean places.
於他家門少時默住，以衣護身，為得揣食生疑。
 When he was young, he stayed silently in front of his house, wearing clothes to protect himself, in order to gain food and arouse suspicion.
或見彼食猶如狗食，於食起厭。
 Or if you see him eating like dog food, you may become disgusted with it.
此經營食，最可憎惡，何用經營？
 This kind of food management is the most abhorrent, so why do we need to manage it?
但從他乞。
 But beg from him.
如是以經營修行食不耐想。
 In this way, I can't bear to think about business and practice.
云何散用修食不耐想？
 Why can't you think about how to use food to cultivate food?
彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和軟，以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉、以涎唾淡血共相和合，最可厭惡，如狗嘔吐不可見故。
 The person who meditates in this way manages his food and drink in this way. When he eats while sitting, he uses wet salmon mixed with soft food. He uses his hand as a winnower, his mouth as a mortar, his lips as a mortar, his teeth as a pestle, his tongue as a turning tool, and his saliva as a drizzle. The harmony of blood is the most disgusting, just like a dog vomiting which cannot be seen.
如是以散用修行不耐食想。
 In this way, you can't bear to eat when you use it to practice.
問：
 question:
云何以處修行不耐食想？
 Why should I practice the thought of not being able to tolerate food?
答：
 answer:
如是此食所吞入腹，與不淨和合住生熟藏，以百虫種之所噉食，以煖所熟，成第一厭，如人嘔吐置不淨器。
 Such food is swallowed into the abdomen, stored together with impurities, raw and cooked, eaten by hundreds of insect species, cooked by warmth, and becomes the first disgust, just like a person vomiting and placing an impure vessel.
如是以處修行不耐食想。
 If you practice in this way, you will not be able to bear the thought of eating.
問：
 question:
云何以流修行不耐食想？
 Why is it that people who practice spiritual practice cannot tolerate food?
答：
 answer:
此食煖所熟，與新故不淨和合，如酒置破杯器。
 This food is warm and cooked, and when combined with new food, it becomes unclean, just like wine placed in a broken cup.
如是一切身流，隨流入於脈腠面目，九孔九萬九千毛孔皆悉流滿。
 In this way, all the body currents flow into the meridians and the face, and all the nine pores and ninety-nine thousand pores are filled with the flow.
此食如是流成五分：
 This food is divided into five parts like this:
一分諸虫所噉、一分火所銷、一分支持身、一分成尿、一分成體。
 One part is eaten by insects, one part is destroyed by fire, one part supports the body, one part is urine, and one part is the body.
如是修行不耐食想。
 If you practice this way, you will not be able to bear the thought of food.
問：
 question:
云何以聚修行不耐食想？
 Why do you think that you can't bear to eat when you are practicing?
答：
 answer:
此流食成身髮毛爪等，令起百一身分；
 This liquid food forms a body with hair, claws, etc., giving rise to one hundred and one identities;
若不成流，令起百一病惱。
 If it doesn't work, it will cause hundreds of illnesses.
如是以聚修行不耐食想。
 In this way, when you practice meditation, you will not be able to tolerate food.
彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食。
 Those who meditate in this way, practice this way, cannot bear the thought of eating, and become anorexic.
以厭自在心，成不亂。
 Let your mind be at ease with your dislike, and you will be free from chaos.
若心不亂，諸蓋滅，禪分起，外行禪成住(不耐食想已竟)。
 If the mind is not disturbed, all hindrances will be eliminated, Zen will arise, and external Zen will become abiding.
無所有處及非非想處，如初地一切入門所說。
 The place of nothingness and the place of non-non-thinking is just like what was said in the beginning.
於是說偈：
 So he said a verse:
坐禪人行處，　　所說唯面形，
 Sitting in a meditative place where people are walking, what they say is only the shape of the face.
如人善示導，　　波利弗多國。
 Like a man who is good at teaching and guiding, Polyphorus has many countries.
略說得知廣，　　曉了其前後，
 A brief introduction to Guangzhou, knowing the before and after,
恒觀如非如，　　於此已廣說。
 Constantly observing the non-such, this has been widely said.
如是具足相，　　彼一切功德，
 With such sufficient characteristics, all his merits and virtues,
如法當分別，　　解脫道行處。
 Just like the Dharma, it is the place where the path to liberation leads.
(三十八行品已竟)
 (Thirty-eight items have been completed)
解脫道論卷第八
 Volume 8 of Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第九
 Volume 9 of Treatise on the Path of Liberation
阿羅漢優波底沙梁言大光造
 Arhat Upadisha Liangyan Daguangzhu
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala

9 - CHAPTER 9 Five Direct Knowledges

五通品第九
 Five-way product number nine
爾時坐禪人，如是已作定自在，住於第四禪，能起五神通，所謂身通、天耳通、他心智通、宿命通、天眼通。
 At that time, the person who is sitting in meditation, having thus attained concentration and ease, is living in the fourth jhana, and can develop the five supernatural powers, which are called body power, heavenly ear power, other mind power, fate power, and heavenly eye power.
身通者變義，天耳者越人耳義，他心智者了他意義，宿命者憶前生義，天眼通者過人眼見。
 The one who understands the body changes the meaning, the ear of heaven surpasses the meaning of human ears, the other's mind understands the meaning of others, the destiny remembers the meaning of the past life, and the insight of heaven sees beyond human eyes.
問：
 question:
幾種變？
 How many changes?
阿誰修變？
 Who made the change?
云何應起變？
 Why should Yun change?
答：
 answer:
變有三種，謂受持變、作變、意所作變。
 There are three types of change, namely, change by acceptance and persistence, change by change, and change by intention.
云何受持變？
 Why is it subject to change?
彼坐禪人，以一成多、以多成一，以身增長乃至梵世，此謂受持變。
 Those who sit in meditation, use one to become many, use many to become one, and use their bodies to grow until they reach the Brahma world. This is called acceptance and persistence.
云何作變？
 Why has Yun changed?
彼坐禪人，捨自性身現童子形，或現龍形、或現梵王形，如是等此謂作變。
 That person who is sitting in meditation abandons his own nature and appears in the form of a boy, or in the form of a dragon, or in the form of a Brahma king. This is called transformation.
云何意所作變？
 Why did Yun intend to make the change?
彼坐禪人，從此身化作餘身，隨意所造一切身分諸根具足，此謂意所作變。
 That person who is sitting in meditation transforms from this body into a remaining body, and all the identities he creates at will are fully equipped with all the roots. This is called a change of mind.
復次變有七種，所謂智變、定變、聖變、業果報所生變、功德人變、明術所造變、方便變。
 There are seven types of complex changes, the so-called intelligent change, fixed change, holy change, change caused by karma and retribution, change caused by merit and virtue, change caused by understanding and skill, and change caused by convenience.
問：
 question:
云何智變？
 How can you change your mind?
答：
 answer:
以現無常為斷常想，成智辯變。
 Take the present impermanence as a way to stop thinking and become wise and discern changes.
以阿羅漢道斷一切煩惱成智辯，此謂變智辯。
 Using the Arahant's teaching to cut off all worries and become wise and argumentative is called becoming wise and argumentative.
如長老薄拘羅、長老僧吉栗者、長老部吼多波羅，此謂變智辯。
 For example, the elder Bokuluo, the elder Sengjili, and the elder Hoduopaluo are all called intellectual debaters.
問：
 question:
云何變定辯？
 Why change the final argument?
答：
 answer:
以初禪斷諸蓋成變定辯，以非想非非想定斷無所有變定辯。
 Use the first jhāna to judge all the changes that are covered by the changes, and use the non-perception, non-non-perception to judge the non-conception.
長老舍利弗多、長老先時婆、長老昆檀若，欝多羅優婆夷、沙摩婆底優婆夷，此謂變定辯。
 The elder Shariputta, the elder Xensheva, the elder Kuntanruo, Cedara Upasika, Samavati Upasika, this is called change and determination.
問：
 question:
云何聖辯？
 Why is this a holy debate?
答：
 answer:
若比丘樂於不耐，當住非不耐想，成住有非不耐想。
 If a bhikkhu enjoys being impatient, he should abide in thinking that it is not impatient.
若比丘樂於非非耐，當住不耐想，成住有不耐想。
 If a bhikkhu is happy to be impatient, he should not be impatient to think about it, and he will be impatient to think about it.
若比丘樂於非不耐及非非耐想，當住非非耐想，成住有非非耐想。
 If a bhikkhu is willing to think of non-impatience and non-non-patience, he should abide in the thought of non-non-patience and become abiding in the thought of non-non-patience.
若比丘樂於不耐及非非耐，當住不耐想成住有不耐想若取。
 If a bhikkhu enjoys being impatient and being impatient, he should think of being impatient as having impatience.
問：
 question:
云何於非不耐住不耐想？
 Why are you so impatient and impatient to think?
答：
 answer:
於愛念處以不淨令滿，或以無常取。
 The thoughts of love are filled with impurities, or taken with impermanence.
問：
 question:
云何於不耐及非不耐，住非不耐想？
 Why does it mean that you are impatient and not impatient, but you are not impatient to think about it?
答：
 answer:
於不愛念及愛念處，或以慈令滿、或以界取。
 Where the thoughts of non-love and thoughts of love are located, either fill them with loving-kindness commands, or take them with boundaries.
問：
 question:
云何於非不耐及不耐，住不耐想？
 Why is it that I am impatient and impatient, and I can't bear to think about it?
答：
 answer:
於愛念及不愛念處，或以不淨令滿、或以無常取。
 Where the thoughts of love and thoughts of non-love are concerned, they may be full of impure thoughts or taken in by impermanence.
問：
 question:
云何於不耐及非不耐，離二句住捨念現知？
 Why is it that impatient and non-impatient can be known without two sentences of dwelling on equanimity and mindfulness?
答：
 answer:
此比丘以眼見色，成不歡喜不憂，成捨住念現知。
 This bhikkhu sees form with his eyes, is neither happy nor sad, and knows with equanimity and mindfulness.
如是於一切門，此謂聖辯。
 Like this in all doors, this is called holy debate.
問：
 question:
云何從業報生變？
 How can a career change lead to change?
答：
 answer:
一切諸天、一切諸鳥，有人者、有惡趣生者，飛行虛空作變，此謂從業報生變。
 All the heavens and all birds, including those with human beings and those born in evil realms, fly in the void and make changes. This is called the change of rebirth due to karma.
問：
 question:
云何有功德人變？
 How can a man of merit change?
答：
 answer:
轉輪王、樹提長者、闍提長者、瞿師羅長者。
 The King of Wheels, the Elder Shuti, the Elder Chati, and the Elder Qu Shiluo.
復說有五大功德人變，此謂有功德人變。
 It is further said that there are five great merits and virtues, and this is called transformation of people with merits and virtues.
問：
 question:
云何明術所造變？
 Why did Ming Shu cause the change?
答：
 answer:
持明術人讀誦明術，能飛行虛空，或現作象、或變作馬、或變作車、或變作步、現種種軍，此謂明術所造變。
 A person holding the power of Ming can fly through the void, appear as an image, become a horse, a chariot, a foot, or manifest various kinds of armies. This is called the change caused by the power of Ming.
問：
 question:
云何方便變？
 Why is it so easy to change?
答：
 answer:
以出離斷貪欲，以羅漢道斷一切煩惱。
 Cut off greed with renunciation, cut off all troubles with Arhat Way.
如陶師等其業具足，於是正方便生故一切事變，此謂方便變。
 Just like a pottery master, when his karma is complete, everything in his life will change according to his convenience. This is called the change of convenience.
問：
 question:
云何誰修變辯？
 So who is going to fix the problem?
答：
 answer:
於虛空為九、或於虛空為五，一切入以作第四禪自在，是其修變辯。
 In the void, it is nine, or in the void, it is five, and everything is entered to achieve the fourth jhana, which is its practice and transformation.
復說色界第四禪以作勝故，是其修變辯。
 The reason why the fourth jhana of the color world is said to be victorious is its cultivation and transformation.
復說四禪二自在，是其修變辯。
 Again, the Four Zens and Two Freedoms are its practice and transformation.
問：
 question:
云何當起變？
 Why should the cloud change?
答：
 answer:
此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是。
 This bhikkhu's practice of desire concentration and victorious conduct will be satisfactory, as will his energy concentration, mind concentration, and wisdom concentration.
欲者欲樂作變，定者心不亂。
 Those who are desirous are willing to change, while those who are steadfast have an unruffled mind.
彼坐禪人欲樂變，變意修行定，受持四種精進，未生惡不善法為不生、已生惡不善法為斷、未生善法為生、已生善法為增長為不忘，為更起、為修滿，此謂勝行。
 The person who is sitting in meditation wants to change his mind, practice concentration, and uphold the four types of energy: evil and unwholesome dharma that has not arisen is not arising, evil and unwholesome dharma that has arisen is ending, good dharma that has not arisen is living, and good dharma that has arisen is increasing and is not. Forgetting is for renewal and cultivation. This is called victorious practice.
成就者，唯彼三法為滿，語言六分成就。
 Achievers can only fulfill the three dharma and achieve six points in language.
如意足者，為得如意作道，唯彼法如意足。
 Those who are satisfied with what they want will do the Tao in order to achieve what they want. Only that method is satisfactory and satisfactory.
復次是欲定勝行成就，此謂如意足。
 Again, it is the desire to achieve victory, which is called the fulfillment of one's wishes.
為得如意，以初義修者，修彼法多修，此謂修欲定勝行成就如意足。
 In order to achieve what one wishes, those who practice in the first meaning should practice that method more and more. This is called practicing desire, concentration and victorious conduct to achieve what one wishes.
彼坐禪人如是現修，是其方便。
 It is convenient for those who sit in meditation to practice this way.
或退或住，彼以精進令起，成精進定勝行，成就如意足。
 Either retreating or staying, he rises up with vigor and perseverance, achieves victorious conduct with vigor and perseverance, and achieves satisfactory results.
若彼方便遲若退若驚怖，彼心遲作速相意，若心退作定心，若心驚怖作捨相，彼成心定勝行，成就如意足。
 If the skill is delayed, retreats, or is frightened, then the mind is slow to express the intention of speeding up, if the mind is retreating, the mind is concentrated, if the mind is frightened, the mind is equanimity, then the mind will be concentrated and victorious, and the achievement will be satisfactory.
彼若無有煩惱心，歡喜分別饒益不饒益，修行諸法，是其修時。
 If he has no troubled mind, is happy to distinguish what is beneficial and what is not beneficial, and practices various dharma, this is the time for his practice.
復此法是不修時，彼成分別定勝行，成就如意足。
 Again, when this method is not practiced, it will achieve the victorious conduct of discrimination and attainment of satisfaction.
彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身。
 Those who sit in meditation practice the four ideals to achieve a free mind. Their body follows their mind and their mind follows them.
彼坐禪人於時安身於心、安心於身，以由身心變、以由心身變、以由身心受持、以由心身受持，或樂想或輕想著於身，於著成住。
 The person who meditates at that time is at ease in his mind and his body, so that the body and mind change, he changes from the mind and body, he is held by the body and mind, he is held by the mind and body, or he thinks happily or lightly in the body, and he becomes abiding.
彼坐禪人如是現修成最輕，其身成最軟最堪受持，如鐵丸為火所燒隨意作物。
 The person who meditates in this way appears to be the lightest in cultivation, and the softest and most bearable body. He is like an iron ball being burned by fire.
如是以修心成身輕，以輕故入第四禪，安詳念出能分別虛空，以智受持。
 In this way, by cultivating the mind, the body becomes light, and with lightness, one enters the fourth jhana, and when reciting it calmly, one can distinguish between emptiness and emptiness, and can uphold it with wisdom.
如是於虛空此身當起，以智受持，於虛空成起，如風吹綿縷。
 In this way, this body should arise in the void, hold it with wisdom, and rise in the void, like a wisp blown by the wind.
於是初坐禪人，不當速遠行。
 Therefore, those who are new to Zen meditation should not travel far and fast.
何故？
 Why?
其來作觀，當起怖畏。
 When he comes to observe, he should be afraid.
若有怖，其禪成退。
 If there is fear, the Zen will retreat.
是故初坐禪人，不當速遠行。
 Therefore, those who are new to Zen meditation should not travel far and fast.
以次第當行。
 Do it in order.
最初以一尺漸漸上以觀，復依彼相作精進一尋，以此方便次第，隨其所樂當起。
 First, gradually move up one foot to observe, and then make one more diligent search based on the appearance. Using this method, you can proceed according to your pleasure.
問：
 question:
彼坐禪人於虛空或從禪退，彼從虛空轉當落地耶？
 The person who is sitting in meditation is in the void or retreats from the meditation. Should he turn around from the void and land on the ground?
答：
 answer:
不然。
 otherwise.
是從其先坐處起，若遠行退者還至先坐處，其見自身如先坐。
 Starting from the place where he was sitting first, if a person who has traveled far away returns to the place where he was sitting first, he will see himself as if he was sitting first.
有神通人是其止法。
 People with supernatural powers are the only way to stop it.
彼坐禪人，如是次第作觀，至受持自在作，不一種變，以一成多、以多成一，或現徹過壁、徹過牆、徹過山，身行無礙猶如虛空，於地或沒或出猶如在水，於水上行猶如行地，行於虛空猶如飛鳥，手摸日月。
 That person who is sitting in meditation, performs contemplation in this order, until he is able to accept and maintain it, and do it freely, without any change, one becomes many, many become one, or it may appear to penetrate through the wall, through the wall, or through the mountain, and the body will move without hindrance, just like the void. It sinks or emerges on the earth as if it were on water; it walks on water as if it were walking on earth; it flies in the sky as if it were a bird, touching the sun and moon with its hands.
如是大神通、如是大力身，乃起至于梵世。
 Such great supernatural powers and such powerful bodies have even arisen in the Brahma world.
以一成多者，以一令多，或一百、或一千、或一萬等。
 If it is more than 10%, it may be more than one ling, or a hundred, a thousand, or ten thousand, etc.
以變入第四禪安詳出，次第以智受持，我當多成多，如小路阿羅漢。
 By transforming into the fourth jhana and emerging peacefully, by accepting and upholding it step by step with wisdom, I will become more numerous, like an Arhat on a small road.
以多成一者，欲轉多為一，以智受持，我當轉多成一，如長老小路阿羅漢。
 Those who make many into one want to turn many into one. With wisdom to accept and uphold, I will turn many into one, like an Arahant on the path of the elder.
或現或不現，徹過壁、徹過牆、徹過山，行不障礙猶如虛空。
 It may appear or not appear, it may pass through a wall, it may pass through a wall, it may pass through a mountain, it may move without obstacles, just like the void.
彼坐禪人如是以修行虛空一切入，入第四禪安詳出，徹過壁、徹過牆、徹過山，已轉成轉以智受持，此當成虛空。
 In this way, the person who meditates in meditation enters the void all the time, enters the fourth jhana and emerges peacefully, passes through the wall, passes through the wall, passes through the mountain, and has turned around to accept and hold it with wisdom. This should be regarded as empty space.
已成虛空，彼坐禪人於虛空徹過壁、徹過牆、徹過山，行不障礙猶如虛空。
 It has become a void. The meditator sitting in the void can pass through walls, walls, and mountains, and his walking without obstacles is like the void.
或現者何義開？
 Or what is the meaning of it?
或不現者何義不開？
 Or what's the point of not opening it if it doesn't appear?
彼坐禪人不開令開，徹過壁、徹過牆、徹過山，行不障礙。
 That person who meditates without opening his mouth can pass over walls, over walls, or across mountains, and his walking will not be hindered.
此何義？
 What does this mean?
於地令作出沒猶如在水。
 Making and disappearing in the earth is like being in the water.
彼坐禪人如是以心修行水一切入，入於第四禪，安詳出轉地作隔，以智受持，此當成水。
 If a person who is sitting in meditation practices the practice of water in this way with his mind, enters the fourth jhana, calmly and peacefully turns around, and accepts and upholds it with wisdom, this will become water.
彼坐禪人於地成出沒，猶如性水。
 The person sitting in meditation appears and disappears on the ground, just like water.
於水上行，心不障礙，猶如行地。
 Walking on the water without any obstacles in your mind is like walking on the earth.
彼坐禪人如是以心修行地一切入，入第四禪，安詳出轉水作隔，以智受持，此當成地。
 The person who meditates in this way cultivates all the ground with his mind, enters the fourth jhana, calmly emerges and turns around the water as a barrier, and accepts and upholds it with wisdom. This should be the ground.
已成地，彼坐禪人於水行不障礙，如行性地，行於虛空猶如飛鳥。
 Having accomplished this, a meditator can walk in water without any hindrance, just like a walking bird, or in the sky like a bird.
於是三行，步行、風行、心行。
 So the three elements are walking, wind and mind.
於是坐禪人得地一切入定，於虛空受持道路以步行。
 Then the meditator gains access to everything on earth and enters samadhi, accepting and upholding the path to walk in the void.
若得風一切入定，受持風如綿縷如風行。
 If you catch the wind and enter concentration, you will receive and hold the wind like a strand of wind.
以心行，令滿身心，或樂想或輕想。
 Act with your heart, filling your body and mind with happy thoughts or light thoughts.
以著身，身已輕。
 With the body covered, the body is already light.
以心行，行如飛鳥。
 Walk with your heart and fly like a bird.
如是以心行，行已手摸日月，如是神通、如是神力。
 Such actions are carried out with the heart, such actions touch the sun and moon with hands, such supernatural power, such magical power.
彼坐禪人，有禪人有神通，得心自在。
 Those who sit in meditation have supernatural powers and feel at ease.
以是修行心入第四禪，安詳出手摸日月，以智受持，此當成近手。
 Therefore, when you practice your mind and enter the fourth jhana, you can calmly touch the sun and moon with your hands, and accept and hold them with wisdom. This is regarded as the close hand.
彼成近手，彼坐禪人或坐或臥，以手摸捫日月，起身乃至梵世。
 He is close to the hand. He is sitting or lying down, touching the sun and moon with his hand, rising up and even reaching the Brahma world.
彼坐禪人有神通，得心自在，樂行梵世。
 Those who meditate have supernatural powers, feel at ease, and enjoy the Brahma world.
如是四如意足，以如是修行心，於遠受持近、於近受持遠，或多受持少、或少受持多，以天眼見梵天色，以天耳聞梵天聲，以他心智知梵天心。
 If these four fulfillments are sufficient, and with such a mind of cultivation, one may receive and hold on to things that are far away, and hold on to things that are near and far away, or may hold on to more and less, or may hold to less and more, he may see the color of Brahma with his heavenly eyes, hear the voice of Brahma with his heavenly ears, and know with his mind. Brahma mind.
彼坐禪人三行，以二行行於梵世，是法於一切受持變(受持變已竟)。
 The person who sits in meditation has three lines of practice and two lines of practice in the Brahma world. This method changes everything that is accepted and upheld.
爾時坐禪人欲起變意，如是修四如意足，以心得自在，安身於心、安心於身。
 At that time, when the person who is sitting in meditation wants to change his mind, he can practice the four wish-fulfilling steps in this way, so that his mind can feel at ease, be at ease in his mind, and feel at ease in his body.
以由身安心、以由心安身，以由身受持心、以由心受持身，或樂想或輕想著於身。
 To be at ease with the body, to be at peace with the mind, to accept and hold the mind from the body, to hold the body from the heart, or to have happy thoughts or light thoughts on the body.
已著身，已著身已著成住，如是坐禪人現修其身，成最軟最輕堪受持，如鐵丸為火所燒隨意作物。
 Already attached to the body, already attached to the body, already established and abiding, such a meditator now cultivates his body, making it the softest and lightest thing that can be held, like an iron ball being burned by fire.
如是坐禪人已如是修行，心成軟堪受持，令滿身心。
 If a person who meditates in this way has practiced in this way, his heart will become soft enough to accept it, and his body and mind will be filled.
彼坐禪人若樂除自形色作童子形，入第四禪安詳出，次第轉童子形。
 If the person sitting in meditation is happy, he will eliminate his own form and assume the form of a boy. He will enter the fourth jhana and emerge peacefully, and then turn into the form of a boy.
已轉，以智受持，我當成童子形。
 It has been transformed, and I have accepted it with wisdom, and I have assumed the form of a child.
如是作意成童子形。
 In this way, the intention becomes a child shape.
如是龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形、海形山形林形、師子形虎形豹形象馬形、步軍形，已轉，以智受持，我當成步行軍，如是作意成步行軍。
 Such as the shape of dragon, phoenix, Yaksha, Asura, Shakti, Brahma, sea, mountain, forest, master, tiger, leopard, horse, and infantry. They have been transformed and held with wisdom. Think of it as a walking army, so make the intention to become a walking army.
問：
 question:
受持變、作變何差別？
 What is the difference between accepting changes and making changes?
答：
 answer:
以受持變不捨形色受持，以作變捨形色，此謂差別(作變已竟)。
 To accept and hold on to change without giving up form and form, and to change and give up form and form through change. This is called the difference (change has been completed).
爾時坐禪人欲起意所造變，如是心得自在，修如意足，入第四禪安詳出，於其身內作意，猶如空瓶。
 At that time, the person who is sitting in meditation wants to create changes with his mind. In this way, his mind is at ease, his practice is satisfactory, he enters the fourth jhana and comes out peacefully, and his mind is in his body, just like an empty bottle.
彼坐禪人如是作意，於空自身內隨其所樂為變化，隨其當成轉。
 The person who meditates in this way makes his mind change in the emptiness itself according to his pleasure, and turns according to his wishes.
已轉，以智受持，隨其當成。
 It has been transferred, accept it with wisdom, and take it as it comes.
如是作意，成隨相似，以此方便多作變化，作變化已成行。
 In this way, the intention will be similar, and it will be convenient to make many changes, and the changes will be completed.
若坐禪人以所化身欲向梵世，於梵世前即化自身如梵形。
 If a meditator wants to go to the Brahma world through his incarnation, he will transform himself into the form of Brahma in front of the Brahma world.
隨意所造，一切身分具足，諸根不少。
 Created at will, all identities are present and there are many roots.
若神通人於此逍遙，彼所化人亦復逍遙。
 If the person with supernatural powers is at ease here, the person he transforms will also be at ease again.
若神通人於此若坐臥、現出煙焰、若問若答，彼所化人亦坐亦臥、亦出煙焰、亦問亦答。
 If a person with supernatural power sits and lies here, smoke and flames will appear, and he will ask questions and answer questions, the person he transformed will also sit and lie down, smoke and flames will appear, and he will ask questions and answer questions.
是其神通所造變化，彼所化人亦以隨作如是等(意所造變已竟)。
 Such changes are created by his magical power, and the people he transforms also follow suit (the changes created by his mind have been completed).
云何散句？
 Why do you want to write a sentence?
變所造色於至時分別，是時彼不現。
 The colors created by the changes will be distinguished when the time comes, and they will not appear at that time.
未至時分別，於其間樂說，彼受持成不現。
 Before the time of separation comes, I will happily say it in the meantime, and it will not appear if I accept and hold on to it.
若不作分別時，念念不現。
 If no distinction is made, thoughts will not appear.
於化人，無壽命根、所化飲食。
 When it comes to transformed humans, there is no life-span root or food to transform into.
事變種智，成九事：
 Things change wisdom and become nine things:
小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事(散句已竟)。
 Small things, big things, unspeakable things, past things, future things, present things, internal affairs, external affairs, internal and external affairs (the prose has been completed).
問：
 question:
天耳誰起？
 Who gets the heavenly ears?
云何當起？
 Why should the cloud rise?
答：
 answer:
八一切入。
 Eighty-one entry.
彼二一切入，於第四禪得自在，從自性耳起天耳界。
 These two all enter and become at ease in the fourth jhāna, from the natural ear to the heavenly ear realm.
復說云何色界於四禪得自在？
 Furthermore, how can the realm of color be at ease in the four jhanas?
是其能起。
 That's what it can do.
復說於四禪亦起。
 It is said again in the Four Zens.
問：
 question:
云何當令起？
 Why should the order be raised?
答：
 answer:
初坐禪人如是修四如意足，以心得自在，入第四禪安詳出，次第依自性耳界，若遠聲作意聲相、或近聲作意聲相、若大聲作意大聲相、若細聲作意細聲相、若東方聲作意聲相，如是於一切方。
 A person who is new to sitting meditation can practice the four wish-fulfilling methods in this way, so that his mind can feel at ease, and he can enter the fourth jhana and emerge peacefully. The sequence depends on his own nature and the ear. If a distant sound is a mental sound, or a close sound is a mental sound, if a loud sound is a loud loud sound, If a soft sound makes the sound of the intention, and if the sound of the east makes the sound of the intention, it is like this in all directions.
彼坐禪人如是以修行心清白，以耳界清淨，令心行增長。
 In this way, those who meditate will practice pure mind and ears, so that their mental conduct will increase.
彼坐禪人以天耳界清淨過人耳聞兩聲，所謂天聲、人聲，或遠或近。
 That meditator, with the heavenly ear realm being purer than human ears, hears two sounds, the so-called heavenly sounds and human sounds, whether they are far or near.
於是先師說：
 Then the Master said:
初坐禪人，先聞於自身眾生聲，從此復聞身外眾生聲，從此復聞依所住處眾生聲，如是次第作意增長。
 When you first sit in meditation, you first hear the sounds of living beings within yourself, then you hear the sounds of living beings outside your body, and then you hear the sounds of living beings in your place of residence, and your concentration increases in this order.
復說初坐禪人，不能如是先聞自身眾生聲。
 Again, a person who is new to sitting in meditation cannot first hear the sounds of sentient beings within himself.
何以故？
 Why?
不能聞細聲，以自性耳非其境界。
 Not being able to hear small sounds, the natural ear is not in its realm.
初坐禪人遠螺鼓等聲，彼聲依自性耳，以天耳智應作意於聲相，令起天耳智。
 A person who is new to sitting in meditation is far away from the sound of conch drums and other sounds. The sound depends on his own ears, and he should use the wisdom of the heavenly ear to pay attention to the sound and make the wisdom of the heavenly ear arise.
或細聲或大聲、或遠聲或近聲，唯天耳應取。
 Whether it is a soft sound or a loud sound, whether it is a distant sound or a near sound, only the heavenly ear should pick it up.
於是初坐禪人，不應作意於最可畏。
 Therefore, those who are new to sitting meditation should not focus on the most fearful thing.
何以故？
 Why?
於可受聲應說欲愛，於可畏聲應說驚怖耳畏智。
 For sound that can be received, one should say desire and love; for sound that can be feared, one should say fear, ear, fear, and wisdom.
彼成三事：
 He did three things:
小事、現在事、外事。
 Small things, current things, foreign things.
若失自性耳，天耳界亦失。
 If the natural ear is lost, the heavenly ear realm is also lost.
於是得聲聞自在，聞千世界聲；
 Then he becomes a voice-hearer at ease and hears the sounds of thousands of worlds;
從彼緣覺最多；
 From there the most pratyeka is realized;
如來聞無數(天耳已竟)。
 The Tathagata has heard countless things (the heavenly ears have already finished).
問：
 question:
他心智誰能起？
 Who can think of him?
云何應起？
 Why should the clouds rise?
答：
 answer:
光一切入於第四禪得自在，得天眼起他心智。
 The light enters the fourth jhana and becomes at ease, and the celestial eye awakens his mind.
云何應起者，初坐禪人如是修四如意足，以心得自在，清白不動，入光一切入。
 Why should it be said that if a person who is new to sitting meditation practices the four ideals in this way, his mind will be at ease, pure and motionless, and all light will enter.
於第四禪安詳出，從初以光令滿其身，以天眼見其自心意色，此依色意識起，如是知。
 When he emerges peacefully in the fourth jhana, his body is filled with light from the beginning, and he sees the color of his own mind with his celestial eyes. This color-dependent consciousness arises, and he knows it like this.
以自心變見色變，此色從喜根所起、此色從憂根所起、此色從捨根所起。
 You can see color changes based on changes in your own mind. This color arises from the root of joy, this color arises from the root of worry, and this color arises from the root of equanimity.
若與喜根相應心現起，意色如酪酥色；
 If the mind corresponding to the root of joy arises, the color of the mind will be like the color of buttermilk;
若與憂根相應心現起，成如紫色；
 If the mind corresponding to the root of worry arises, it will become purple;
若與捨根相應心現起，成如蜜色；
 If the mind associated with the root of equanimity arises, it will be as colored as honey;
若與愛欲相應心現起，成如黃色；
 If the mind associated with desire arises, it will become yellow;
若與瞋恚相應心現起，成如黑色；
 If the mind associated with anger arises, it will appear black;
若與無明相應心現起，成如濁色；
 If the mind associated with ignorance arises, it will become like a turbid color;
若與信相應及智相應心現起，成如清色。
 If the mind corresponding to faith and wisdom arises, it will become like a clear color.
彼坐禪人如是以自身變分別色變，爾時以光令滿他身，以天眼見他心意色。
 In this way, the meditator discerns the changes in color through his own changes. At that time, his body is filled with light, and he sees the color of his mind with his celestial eyes.
彼以心變分別色變。
 He distinguishes changes in color by changes in his mind.
以色變分別心變。
 Distinguish changes in heart by changes in color.
如是分別起他心智已。
 This separates his mind.
起他心智除色變分別。
 Since his mind has been transformed from color to distinction.
唯取心事。
 Just take what’s in your mind.
彼坐禪人如是以修行心清白。
 Those who meditate in this way have a pure mind.
或有愛心知有愛心、或無愛心知無愛心，若有瞋恚心知有瞋恚心、若無瞋恚知無瞋恚心。
 If there is love, you will know that there is love, or if there is no love, you will know that there is no love. If there is anger, you will know that there is anger. If there is no anger, you will know that there is no anger.
如是一切可知。
 Everything can be known.
他心智者，其事八：
 He has a wise mind, eight things:
小事、大事、道事、無量事、過去事、未來事、現在事、外事。
 Small things, big things, Tao things, immeasurable things, past things, future things, present things, foreign things.
彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界。
 His mind without leakage is not in the realm of ordinary human beings, and the mind of all sentient beings born in the formless place is only in the realm of Buddha.
若聲聞得自在，知一千世界心；
 If the sravaka is at ease, he will know the mind of a thousand worlds;
從此緣覺最多；
 From then on, Pratyekabuddha became the most common;
如來無量(他心智已竟)。
 The Tathagata is immeasurable (his mind has been completed).
問：
 question:
憶宿命智誰能起？
 Who can recall the wisdom of destiny?
幾種憶宿命智？
 How many kinds of fateful wisdom are there?
云何應起？
 Why should the clouds rise?
答：
 answer:
八一切入二一切入，於第四禪心得自在，是其能起憶宿命智。
 In the eight all-inclusive and two all-inclusive states, the mind is at ease in the fourth jhana, so that it can recall the wisdom of destiny.
復說云何色界處？
 Again, where is the color boundary?
答：
 answer:
於第四禪心得自在，是其能起。
 When the mind is at ease in the fourth jhana, it can arise.
復說於四禪得起幾種憶宿命？
 Again, in the Four Zens, how many kinds of recollections of fate can be achieved?
答：
 answer:
三種憶宿命，一者多持生、二者生所造、三者修行所成。
 There are three types of recollection of destiny: one is the result of multiple persistence, the second is the creation of life, and the third is the achievement of practice.
於是多持生者，以四行憶宿命智，善取彼相故、見彼分相故、諸根分明故、攝彼性故。
 Therefore, those who hold on to life more will use the four elements to remember the wisdom of destiny, be good at taking that form, seeing that divided form, being clear about all the roots, and taking in that nature.
此四行多持生憶宿命。
 These four elements sustain life and remember destiny.
於彼最勝，彼憶七宿命。
 He is the most victorious, he remembers the seven fates.
諸天、諸龍、諸鳳凰，以生所成憶宿命，於彼最勝憶十四宿命。
 The heavens, dragons, and phoenixes remember their fates based on what they were born into, and they are the best at remembering the fourteen fates.
修行所成者，修如意足。
 Those who have achieved success through practice will be satisfied with what they want.
問：
 question:
云何應起憶宿命？
 Why should we remember our destiny?
答：
 answer:
初坐禪人如是修四如意足，以信得自在，清白至不動。
 A person who is new to sitting meditation can practice the four ideals in this way, and he can feel at ease with faith and become pure and immovable.
從現坐處，於一日所作事，或以身、或以意、或以口，憶一切事。
 From where you sit now, recall everything you did in a day, whether with your body, mind, or mouth.
如是於夜所作，如是一日二日，次第乃至一月憶彼一切事，如是二月所作事，如是次第乃至一年所作事，如是二年三年百年所作事，如是乃至初生所作事，憶彼一切。
 Such things were done at night, such things were done in one day and two days, and so on, recalling all the things done in the first month. Such things were done in two months, such things were done in the same order in one year. Such things were done in two years, three years and a hundred years. Such things were remembered in the first life. Everything.
爾時久遠過去心心數法有後生、心心數法現生，依初心心數法得生。
 At that time, the numbering method of mind and heart in the long past has a subsequent birth, and the numbering method of mind and heart is now born, and the numbering method of mind and heart is born according to the original mind and numbering method.
以心相續生，現觀因緣，憶識流轉，兩俱不斷，於此世生、於彼世生。
 Continuously regenerate with the mind, observe causes and conditions, and remember the flow of knowledge. Both of them are continuous, reborn in this world and reborn in the next.
彼坐禪人如是以心修行清白，憶宿命不一種，如是一生二生三生四生等，如是一切。
 That person who meditates in this way practices purity with his mind, and remembers that there is no one kind of destiny, such as one life, two lives, three lives, four lives, etc., and everything like this.
初坐禪人於此生已憶一切，若坐禪人不能憶彼生，彼不應捨精進，更重令起禪。
 A person who is sitting in Zen for the first time has already remembered everything in this life. If a person who is sitting in Zen cannot remember everything in that life, he should not give up his efforts and start Zen again.
已起禪，善哉令自在，如磨鏡法。
 Having started Zen, it is good to make yourself at ease, just like the method of grinding a mirror.
善哉已得自在，現憶如初，於彼成憶。
 Good thing, I have gained my freedom. I remember it now as before, and I have become a memory of it.
若自從一生出，彼心成憶，彼最樂已見方便。
 If his mind has become a memory since he was born, he will be most happy to have seen the expedient.
不可憶畜生生，及無色生及無想生不可想，無想性故。
 It is impossible to remember the birth of animals, as well as the birth of formless and thoughtless creatures. It cannot be thought of because of the nature of thoughtlessness.
長老輸毘多於彼最勝。
 The elder wins the most if he loses more than the other.
憶宿命智七種：
 Recall the seven types of fateful wisdom:
小、大、不應說、過去、內、外、內外。
 Small, big, should not be said, past, inside, outside, inside and outside.
於過去已所得道果，或國或村當憶，彼成過去想，憶宿命智。
 The path and fruits that have been achieved in the past, whether it is a country or a village, should be remembered. They become thoughts of the past and recall the wisdom of fate.
從智憶陰相續，憶宿命智。
 Recall the continuum of Yin from wisdom, and recall the wisdom of destiny.
從此外道憶四十劫，過彼不能憶，身無力故。
 Recalling forty kalpas from other realms, I cannot remember them beyond that because my body is too weak.
聖聲聞憶一萬劫；
 The Holy Voice will be heard and remembered for ten thousand kalpas;
從此最大聲聞；
 From now on the greatest sound;
從彼最大緣覺；
 From that the greatest Pratyekabuddha;
從彼如來正遍覺，自他宿命及行及處一切。
 From that Tathagata's perfect enlightenment, everything comes from his destiny and conduct.
餘唯憶自宿命，少憶他宿命。
 I only recall my own fate, but less of his.
正遍覺隨其所樂憶一切，餘次第憶。
 The fully enlightened mind remembers everything as it pleases, remembering the rest one by one.
正遍覺若入三昧、若不入三昧，若不入三昧常憶；
 If you have perfect and omniscient awareness, you have entered samadhi, if you have not entered samadhi, if you have not entered samadhi, you will always remember it;
餘唯入三昧(憶宿命智已竟)。
 Yu Wei entered samadhi (remembering the knowledge of fate has been completed).
問：
 question:
天眼誰起？
 Who has the eye of heaven?
幾種天眼？
 What kind of eyes are there?
云何能起天眼？
 How can Yun have the eye of heaven?
答：
 answer:
光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性是其所能起。
 If the light is nine, or if the light is five, or if the light is involved in everything, you will be at ease in the fourth jhana, and the visionary nature will arise.
幾種天眼者，答二種天眼，業果報所成、修行所成。
 There are several kinds of heavenly eyes. The answer is two kinds of heavenly eyes, which are achieved by the results of karma and practice.
於是典藏天眼，從果報所成，是以得見寶藏或有珠或無珠。
 Therefore, the celestial eye is stored, which is formed from the results, so that one can see the treasure, whether it has beads or not.
修行所成者，修行四如意足。
 Those who have achieved success through practice will be satisfied with the four fulfillments of practice.
云何能起天眼者，初坐禪人如是修四如意足，以心得自在，清白至不動，光一切入。
 How can one awaken the heavenly eye? If a person who is just starting to meditate has practiced the four ideals in this way, his mind will be at ease, so pure that it will not move, and all light will enter.
入第四禪作意光想，及日想受持，此日如夜、此夜如日，以心無礙無所著，現修行心成有光明。
 Entering the fourth jhana, think about the light of mind, and hold on to the thought of the day. This day is like night, and this night is like sun. With the mind unobstructed and free of distractions, now the mind of practice becomes bright.
彼坐禪人修行其心成有光明，無闇障礙，過日光明。
 When a person practices zazen, his mind will be filled with light, without darkness and obstacles, and his life will be bright.
彼坐禪人如是心修行，以光明令滿於內，作意色形，以智令滿光明。
 Those who sit in meditation practice in this way, filling their hearts with light, contemplating their thoughts, colors, and forms, and filling their minds with wisdom.
彼非天眼，以智見內光明色，此謂天眼。
 That is not the celestial eye. It uses wisdom to see the color of the inner light. This is called the celestial eye.
彼坐禪人以天眼清淨過人眼，見眾生或終或生、或麁或妙、或善色或醜色、生於善趣生於惡趣，如業所作。
 Those who sit in meditation, with their heavenly eyes being clearer than human eyes, can see all sentient beings, whether they are destined to be born, whether they are beautiful or beautiful, whether they are good or ugly, and whether they are born in a good realm or a bad realm, just as their karma has done.
如是一切眾生，於是若能起天眼，此煩惱彼所應斷，所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。
 For all living beings like this, if they can develop the divine eye, they should eliminate the troubles they have, such as doubt, incorrect memory, laziness, sleep, conceit, wrong joy, bad speech, rapid energy, slow energy, excessive talk, various thoughts, and most contemplation. color.
此煩惱以此一一成就，若令起天眼，其定成退。
 These troubles will be solved one by one with this. If the heavenly eye is raised, they will definitely disappear.
若其定退，光明亦失，見色亦失，是故彼煩惱善哉應斷。
 If concentration recedes, the light will also be lost, and the visible color will also be lost. Therefore, those troubles should be put to an end.
若已斷此煩惱，若復不得定自在，以不自在天眼成小。
 If you have eliminated these worries, if you are no longer able to calm down and be at ease, your eyes will become small because of your uneasiness.
彼坐禪人以小天眼知少光明，見色亦小。
 That meditator sees little light with his small heavenly eyes, and sees little color.
是故世尊說：
 That is why the World Honored One said:
是時我小定、是時我小眼，我以小眼知少光明、我見小色。
 At this time, I have small concentration, and at this time, I have small eyes. With my small eyes, I know little light, and I see small colors.
是時我無量三昧，是時我無量天眼。
 At this time, I have immeasurable samadhi, and at this time, I have immeasurable celestial eyes.
我以此無量天眼，我知無量光明、我見無量色。
 With my immeasurable heavenly eyes, I know immeasurable light and I see immeasurable color.
於是初坐禪人非可愛色、非可畏怖色。
 Therefore, a person who is new to sitting in meditation has neither lovely colors nor fearful colors.
如初說過天眼五種事，所謂小事、現事、內事、外事、內外事。
 As mentioned before, there are five kinds of things in the Heavenly Eye, namely small things, present things, internal things, external things, and internal and external things.
依天眼生四智，未來分智、自所作業智、如行業智、業果報智。
 There are four kinds of wisdom arising from the eyes of heaven: the wisdom of the future, the wisdom of one's own work, the wisdom of one's industry, and the wisdom of the consequences of one's actions.
於是以未來分智，於未來色當起知之。
 Therefore, we use the future to distinguish our wisdom, and we should know the future color.
以自所作業智，見他人所造業，以此業此人當往彼趣。
 With the wisdom of one's own deeds, one can see the deeds made by others. With this deed, this person should go to that destination.
以如行業智，見人生趣，以此業此人先生此知之。
 With the wisdom of one's profession, one can see the interests of life, and with one's profession, this person knows this.
以業果報智，至此時、至此趣、至此煩惱、至此方便，此業應熟、此業不應熟，此業應多受、此業應少受知之。
 Repay wisdom with the fruits of your karma. At this time, at this point of interest, at this point of troubles, at this point of convenience, this karma should be ripe, this karma should not be ripe, this karma should be experienced more, this karma should be less experienced.
於是聲聞得自在，見一千世間；
 Then the sravaka becomes at ease and sees a thousand worlds;
從此緣覺見最多；
 From then on, Pratyekabuddha saw the most;
如來見無量(天眼已竟)。
 The Tathagata sees immeasurably (the celestial eye has been completed).
於是此散句。
 So this is a loose sentence.
以天眼為見色，於一種修行定，唯見色不聲聞。
 Using the celestial eye as a means of seeing form, one can only see form but not hear sound in a kind of practice.
若以天耳為聞聲，於一種修行定，唯聞聲不見色。
 If you use your heavenly ears to hear sounds, and you practice meditation in a certain way, you will only hear the sounds but not see the form.
若為見聞二俱修行定，亦見亦聞。
 If you practice concentration for both seeing and hearing, you will also see and hear.
若為見聞知他心修行於定，亦見聞知他心。
 If you practice concentration in order to see, hear, and know other people's minds, you will also see, hear, and know other people's minds.
若為見一方修行於定，非見餘方，不聞不知他心。
 If you practice concentration in order to see one side, you will not see the other side, and you will not know the other side's mind if you don't hear it.
若不少修行於定，於一切方，亦見亦聞，亦知他心。
 If you practice a lot in concentration, you will see and hear in all directions, and know other people's minds.
五神通、世間神通，有漏色界繫凡夫共。
 The five supernatural powers, the supernatural powers of the world, and the realm of leakage of color are common to ordinary people.
若善神通，學人及凡夫共或阿羅漢無記神通。
 If you are good at supernatural powers, both scholars and ordinary people will be considered as Arhats without any memory of supernatural powers.
五神通，不於無色界生(解脫道說神通道已竟)。
 The five supernatural powers do not arise in the formless realm (the path to liberation says that the divine passage has been completed).

10 - CHAPTER 10 Exposition of Wisdom (Paññā-niddesa)

解脫道論分別慧品第十
 The tenth chapter of Discrimination and Wisdom on the Path of Liberation
問：
 question:
云何慧？
 What is “wisdom” ( paññā)?
何相？
 What's the appearance?
何味？
 What does it taste like?
何起？
 Where did it start?
何處？
 where?
何功德？
 What merit?
慧者何義？
 What does it mean to be wise?
幾功德為得波若？
 How much merit does it take to get Poruo?
幾種波若？
 How many kinds of Boruo?
答：
 answer:
意事如見，此謂波若。
 Thinking about things as seen, this is called Boruo.
復次作意饒益不饒益、作意莊嚴，此謂波若。
 Repeatedly thinking about whether it is beneficial or not, and thinking about it solemnly, this is called boruo.
如阿毘曇中說：
 As Abhitan says:
云何波若是？
 Yunhe Boruo?
波若是慧、是智、是擇法妙相隨觀。
 Bo Ruo is wisdom, wisdom, and the choice of Dharma and the wonderful phase of contemplation.
彼觀聰明、曉了分別、思惟見大、易悟、牽正智、慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實，不愚癡擇法正見，此謂波若。
 He who observes wisdom, understands distinctions, sees great things through contemplation, is easy to understand, leads to right wisdom, wisdom hook, wisdom root, wisdom power, wisdom stick, wisdom palace, wisdom light, wisdom brilliance, wisdom lamp, wisdom reality, and does not choose the right view of the Dharma foolishly. This is It's called Boruo.
如達為相，擇為味，不愚癡為起，四諦為處。
 Ruda is the sign, selection is the taste, non-ignorance is the origin, and the four truths are the base.
復次了義光明為相，入正法為味，除無明闇為起，四辯為處。
 Again, the light of righteousness is the sign, entering into the true Dharma is the taste, the elimination of light and darkness is the origin, and the four arguments are the place.
何功德者，波若無量功德。
 What merits and virtues are there, there are boundless merits and virtues.
當以略聞此偈。
 You should hear this verse a little.
以慧淨諸戒，　　入禪亦二慧，
 Use wisdom to purify all precepts, and enter Zen with the second wisdom,
以慧修諸道，　　以慧見彼果。
 Cultivate all paths with wisdom, and see the results with wisdom.
波若為勝善，　　慧眼最無上，
 Bo Ruo is the supreme good, the eye of wisdom is the most supreme,
慧退是穢污，　　慧增長無上。
 The retreat of wisdom is filth, the growth of wisdom is supreme.
慧破諸外論，　　非世至所著，
 Wisdom destroys all external theories and is not written by the world’s greatest masters.
有慧人最妙，　　顯說善語言，
 A wise person is the most wonderful, he speaks good words,
此世及彼世，　　解脫聞苦樂，
 In this world and in the next, I will be liberated from suffering and happiness,
諸義及精進。
 All righteousness and diligence.
勇猛有慧人，
 Brave and wise people,
悉見此諸法，　　因緣諸語言，
 Seeing all these dharmas, all the words of causes and conditions,
教誡及名色。
 Instructions and names and forms.
彼即四諦語，
 That is the Four Noble Truths,
是有慧境界，　　以慧除眾惡，
 This is the realm of wisdom, where all evil can be eliminated with wisdom.
愛瞋恚無明，　　以智除生死，
 Love anger and ignorance, use wisdom to eliminate life and death,
除餘不可除。
 The remainder cannot be eliminated.
問：
 question:
慧者何義？
 What does it mean to be wise?
答智義，能除為義。
 The answer is wise and righteous, and it can be eliminated as righteousness.
幾功德為得慧者，十一功德：
 Several merits for those who gain wisdom, eleven merits:
尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著。
 Seek to practice many meanings, many good deeds, pure abode, tranquility and contemplation, the Four Noble Truths, the place of clarity, the mind to stop and stay in Zen, the unobstructed mind, to stay away from the wise, to practice wisdom, and to be happy with the wise.
幾種慧者，答二種、三種、四種。
 There are several types of wisdom: two, three, and four.
問：
 question:
云何二種慧？
 What are the two kinds of wisdom?
答：
 answer:
所謂世慧、出世慧。
 The so-called worldly wisdom and transcendental wisdom.
於是聖道果相應慧是出世慧，餘是世慧。
 Therefore, the corresponding wisdom of the Holy Path and Fruition is supramundane wisdom, and the rest is worldly wisdom.
世慧者，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱。
 Those who are wise in the world, there are outflows, knots, bindings, currents, troubles, obstructions, touches, interests, and troubles.
出世慧者，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。
 A person with transcendental wisdom has no outflow, no knot, no bondage, no flow, no trouble, no cover, no touch, no interest, and no trouble.
三種慧者，思慧、聞慧、修慧。
 The three types of wisdom are thinking wisdom, hearing wisdom, and cultivation wisdom.
於是不從他聞，若自作業智、若得隨諦相應智，於功乃明處，此謂思慧。
 Therefore, if you don't listen to others, if you practice your own wisdom, if you gain the wisdom of following the truth, your merit will be clear. This is called the wisdom of thinking.
於此處從他聞得慧，此謂聞慧。
 It is here that wisdom is gained through hearing from him. This is called hearing wisdom.
若入三昧彼慧悉修，是修慧。
 If you enter samadhi and practice the wisdom, you are cultivating wisdom.
復次三種慧，來曉了、去曉了、方便曉了。
 Again, the three kinds of wisdom are known when they come, when they go, and when they are expedient.
於是現作意，此不善法成退、善法成增長，於是慧，此謂來曉了。
 Then with the intention, the unwholesome dharmas will recede and the virtuous dharmas will increase. Then wisdom will come to light.
復作意此不善法增長、善法成退，於是慧，此謂去曉了。
 Again, if you think about the growth of unwholesome dharmas and the disappearance of virtuous dharmas, you will gain wisdom, which is called knowing.
於此一切方便慧，此謂方便曉了。
 All this is expedient wisdom, this is called expedient understanding.
復次三種慧，聚慧、不聚慧、非聚非非聚慧。
 Again, there are three types of wisdom: gathering wisdom, non-gathering wisdom, and non-gathering and non-gathering wisdom.
三地善慧，此謂聚慧。
 Good wisdom in the three places is called gathering wisdom.
於四道慧，是謂不聚慧。
 Regarding the Four Paths of Wisdom, this is called non-gathering of wisdom.
於四地及果報，於三地事有記慧，此謂非聚非非聚慧。
 In the four places and the results, there is wisdom in the three places. This is called non-gathering and not non-gathering wisdom.
四種慧者，自作業智、隨諦相應智、道等分智、果等分智。
 The four kinds of wisdom are the wisdom of self-operation, the wisdom of corresponding truth, the wisdom of path and other factors, and the wisdom of fruit and other factors.
於是十處正見，是謂自作業智。
 Therefore, the right view of the ten bases is called the wisdom of self-operation.
若見陰或無常或苦或無我，如是相似忍，此謂隨諦相似智。
 If you see yin, impermanence, suffering, or selflessness, which is similar to endurance, this is called the wisdom of following the truth of similarity.
於四道慧，此謂道分智。
 Regarding the Four Paths of Wisdom, this is called the path-divided wisdom.
於四果慧，此謂果等分智。
 Regarding the four fruits of wisdom, this is called the wisdom of equal parts of fruits.
復次四種慧：
 Four kinds of wisdom again:
欲界慧、色界慧、無色界慧、無繫慧。
 Wisdom in the desire realm, wisdom in the form realm, wisdom in the formless realm, and wisdom in the unattached realm.
於是欲界善有記慧，此謂欲界慧。
 Therefore, good in the desire realm has the wisdom of remembering, which is called the wisdom of the desire realm.
色界善有記慧，此謂色界慧。
 The good in the form realm has the wisdom of remembering, which is called the wisdom of the form realm.
無色界善有記慧，此謂無色界慧。
 The good in the formless realm has the wisdom of remembering, which is called the wisdom of the formless realm.
於道果慧，此謂無繫慧。
 In terms of Tao Fruit Wisdom, this is called Untied Wisdom.
復次四種慧：
 Four kinds of wisdom again:
法智、比智、他心智、等智。
 The wisdom of Dharma, the wisdom of Bi, the wisdom of others, and the wisdom of others.
於四道及於四果慧，此謂法智。
 Regarding the four paths and the four fruits of wisdom, this is called Dharma wisdom.
彼坐禪人以此法智，成就過去未來現在智，久過去亦智、未來亦智，此諦智，此謂比智。
 With this Dharma wisdom, those who sit in meditation can achieve the wisdom of the past, future and present. They are also wise in the past, and they are also wise in the future. This is true wisdom, and this is called comparison wisdom.
知他心，此謂他心智。
 Knowing his heart is called his mind.
除此三智餘慧，此謂等智。
 In addition to these three kinds of wisdom, there is still wisdom, which is called equal wisdom.
復次四種慧：
 Four kinds of wisdom again:
有慧為聚非為非聚、有慧為非聚非為聚、有慧為聚亦為非聚、有慧非為聚非非為聚。
 There is wisdom for gathering and not for non-gathering. There is wisdom for non-gathering and not for gathering.
於是欲界善慧，是慧為聚非不為聚，於四道慧為非聚不為聚。
 Therefore, good wisdom in the desire realm is a kind of wisdom that is not gathered together, but wisdom in the four paths is neither gathered nor gathered.
於色界及無色界善慧，是慧為聚亦為非聚，於四地果報、於三地事有記慧，是慧非為聚，亦非為非聚。
 In the form realm and the formless realm, good wisdom is both gathering and non-gathering. In the results of the four places and in the three realms, there is recorded wisdom. This wisdom is neither gathering nor non-gathering.
復次四種慧：
 Four kinds of wisdom again:
有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患亦為達、有慧不為厭患亦不為達。
 If there is wisdom, it is not aversion to suffering, but it is not attainment. If there is wisdom, it is not aversion to suffering. If there is wisdom, it is not aversion to suffering. It is attainment. If there is wisdom, it is not aversion to suffering, and it is not attainment.
於是慧為厭欲，不為通達神通，及不通達四諦，此謂慧為厭患不為達。
 Therefore, wisdom is disgusted with desires, does not have access to supernatural powers, and does not have access to the Four Noble Truths. This is called wisdom because it is disgusted with suffering and does not achieve attainment.
現得厭欲，以慧達神通非達四諦，此謂波若。
 Nowadays, if you are disgusted with desires and use wisdom to reach supernatural powers, you cannot reach the Four Noble Truths. This is called Boruo.
為達非為厭患，於四道慧為厭患亦為達，餘慧非為厭患亦非為達。
 To achieve is not to be weary of suffering. In the Four Paths of Wisdom, it is not to be weary of suffering but to be attained. In Yu Hui, it is neither to be averse to suffering nor to be attained.
復次四種慧：
 Four kinds of wisdom again:
義辯、法辯、辭辯、樂說辯。
 Legal debate, legal debate, rhetorical debate, and happy argumentation.
於義智此謂義辯，於法智此謂法辯，於說辭慧此謂辭辯，於智智此謂樂說辯。
 In the wisdom of righteousness, this is called righteousness debate, in the wisdom of dharma, it is called dharma debate, in the wisdom of rhetoric, it is called rhetorical debate, and in the wisdom of wisdom, it is called joyful debate.
於因果智義辯，於因智法辯，於法辯樂說辭辯，於智智樂說辯。
 In the wisdom of cause and effect, I argue, in the wisdom of cause and law, I enjoy the debate of law, and in the wisdom of wisdom, I enjoy the debate.
復次於苦及滅智，此謂義辯。
 Again, regarding suffering and the knowledge of cessation, this is called righteousness.
於集及道智，此謂法辯。
 In terms of collection and Tao wisdom, this is called Dharma debate.
於說法辭，此謂辭辯。
 In speaking of Dharma, this is called rhetoric.
於智智，此謂樂說辯。
 In Zhizhi, this is called joyful argumentation.
復次知法者，所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底(都地反)跋多伽、闍多伽、阿浮多達摩、鞞佛略此謂法辯。
 Those who know the Dharma again are the so-called Shutara, Jiya, Jamkara Realm, Kata, Udana, Idi (Du Difan) Bhadaka, Jamdaka, Abuddharma, and Tafolue. This is called legal argument.
知彼此義，此所說法是其義，此謂義辯。
 Knowing each other's meaning, what is said is its meaning, this is called righteousness argument.
說法辭智，此謂辭辯。
 Speaking of rhetoric and wisdom, this is called rhetoric.
於智智，此謂樂說辯復。
 In Zhizhi, this is called Leshuo Bianfu.
次於眼智，此謂法辯。
 Second to the wisdom of the eyes, this is called legal argumentation.
眼智為見，此謂義辯。
 The wisdom of the eyes is seeing, which is called righteous reasoning.
於說法辭智，此謂辭辯。
 When it comes to explaining the wisdom of rhetoric, this is called rhetoric.
於智智，此謂樂說辯。
 In Zhizhi, this is called joyful argumentation.
復次四種慧：
 Four kinds of wisdom again:
苦智、苦集智、苦滅智、於是道等分智。
 The wisdom of suffering, the wisdom of the origin of suffering, the wisdom of the cessation of suffering, and the wisdom of the subsequent path.
苦相應智，苦智；
 The knowledge of suffering, the knowledge of suffering;
苦集相應智，集智；
 The gathering of suffering corresponds to wisdom, gathering wisdom;
苦滅修行相應智，具足智；
 The cessation of suffering and the cultivation of corresponding wisdom are sufficient wisdom;
道智(解脫道分別慧品已竟)。
 Tao wisdom (the path to liberation has been completed).
解脫道論卷第九
 Volume 9 of Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第十
 Volume 10 of the Treatise on the Path of Liberation
阿羅漢優波底沙梁言大光造
 Arhat Upadisha Liangyan Daguangzhu
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala

11 - CHAPTER 11 The Five Skills

五方便品第十一之一
 The eleventh of the Five Convenience Products
於是初坐禪人，樂脫老死、樂除生死因、樂除無明闇、樂斷愛繩、樂得聖慧，於五處當起方便，所謂陰方便、入方便、界方便、因緣方便、聖諦方便。
 Therefore, for those who are new to Zen meditation, they are happy to escape old age and death, to eliminate the causes of birth and death, to eliminate light and darkness, to break the rope of love, and to obtain holy wisdom. convenient.
問：
 question:
云何陰方便？
 Why is it convenient?
答：
 answer:
五陰，色陰、受陰、想陰、行陰、識陰。
 The five yins are color yin, receiving yin, thinking yin, traveling yin, and consciousness yin.
問：
 question:
云何色陰？
 Why is the cloud so dark?
答：
 answer:
四大、四大所造色。
 The four elements, the colors created by the four elements.
云何四大？
 What are the four major ones?
地界、水界、火界、風界。
 The world of earth, water, fire, and air.
云何地界？
 Where is the boundary?
堅性堅相，此謂地界。
 Solid nature and solid phase, this is called the earth boundary.
云何水界？
 Where is the water realm?
水濕和合色，此謂水界。
 Water is wet and combined with color, this is called the water element.
云何火界？
 Where is the fire world?
火煖熟色，此謂火界。
 Fire is warm and ripe, this is called the fire realm.
云何風界？
 Where is the wind world?
風持色，此謂風界。
 The wind holds the color, this is called the wind realm.
初坐禪人以二行取諸蓋，以略、以廣，如說觀四大，如是可知。
 For the first time, people who sit in Zen use two lines to take the various covers, the brief one and the broad one, and observe the four elements as said, so it can be understood.
云何四大所造色？
 Why are the colors created by the four elements?
眼入、耳入、鼻入、舌入、身入，色入、聲入、香入、味入，女根、男根、命根，身作、口作，虛空界色、輕色、軟色、堪受持色、增長色、相續色、生色、老色、無常揣食處色、眠色。
 The eyes enter, the ears enter, the nose enters, the tongue enters, the body enters, the form enters, the sound enters, the fragrance enters, the taste enters, the female root, the male root, the life root, body actions, mouth actions, empty world color, light color, soft color, Able to accept the lasting color, the increasing color, the continuous color, the birth color, the old color, the impermanent food place color, and the sleeping color.
云何眼入？
 Where can I see it?
以是見色有對，依彼眼識起，此謂眼入。
 Therefore, seeing colors is correct and arises based on the eye consciousness. This is called eye entry.
復次依眼睛肉揣白黑眼珠三圓，於肉血風痰唾五重內住，如半芥子，大如蟣子頭，初業所成、四大所造、火大最多，此清淨色謂為眼入。
 Again, there are three circles of white and black eyeballs according to the flesh of the eyes. They live in the five layers of flesh, blood, wind, phlegm and saliva. They are like half a mustard seed and as big as the head of a hibiscus seed. They are made of the first karma, the four elements, and the greatest is fire. This pure color It's called eyesight.
如大德舍利弗所說：
 As the great sage Sariputta said:
以眼識清淨，見諸色，或小或微，如牖柯喻。
 With pure eye consciousness, we can see various forms, whether small or subtle, like a wooden door.
云何耳入？
 Where can I hear it?
以是聞聲，於是聲有對，依耳識起，此謂耳入。
 So when you hear the sound, the sound is right, and it is recognized by the ear. This is called ear penetration.
復次於二孔赤毛為邊，依膜住，如青豆莖，初業所造、空大最多，四大所造清淨色，此謂耳入。
 Secondly, it is bordered by red hairs on the two holes and rests on the membrane, like a green bean stem. It is created by the initial karma and has the most emptiness. It is pure color created by the four elements. This is called ear penetration.
云何鼻入？
 Where does the cloud come from?
以是聞香，於是香有對，依鼻識起，此謂鼻入。
 Therefore, when smelling the fragrance, the fragrance is correct and arises according to the nose. This is called nose entry.
復次於鼻孔中三和合，依細孔住，如拘毘陀羅形，初業所造、風大最多，四大所造清淨色，此謂鼻入。
 Again, the three elements combine in the nostrils and live according to the pores, like the shape of Kubhidhara. They are created by the primary karma, the wind element is the largest, and the pure color created by the four elements is called nose entry.
云何舌入。
 Why can't the tongue enter.
以是知味。
 So you know the taste.
於是味有對。
 So the taste is right.
依舌識起。
 Consciousness arises from the tongue.
此謂舌入？
 Is this called tongue penetration?
復次於舌肉上，兩指大住，如欝波羅花形，初業所造、水大最多，四大所造清淨色，此謂舌入。
 Again, on the flesh of the tongue, two fingers are placed, which are like the shape of a walnut flower. The water element created by the first act is the largest, and the pure color created by the four elements is called tongue penetration.
云何身入？
 Where can I get in?
以是覺觸，於是觸有對，依身識起，此謂身入。
 Therefore, the contact is felt, and the contact is correct, and consciousness arises in accordance with the body. This is called body entry.
復次除毛髮爪齒，所餘不受。
 Remove the hair, claws and teeth again and again, leaving nothing behind.
於一切受身，初業所造、地大最多，四大所造清淨色，此謂身入。
 Of all the bodies that are received, the primary karma creates the largest amount of earth, and the pure color created by the four elements is called the entry of the body.
是可見色，此謂色入。
 It is visible color, which is called color entry.
是有對聲，是謂聲入。
 There is antiphonal sound, which means that the sound enters.
是有對香，此謂香入。
 There is an opposite fragrance, which is called the fragrance coming in.
是有對味，此謂味入。
 There is a corresponding taste, which is called the taste coming in.
是女性是女根、是男性是男根，是隨守護業所成色，此謂命根。
 The female root is the female root, the male root is the male root, and they are formed according to the guardian deeds. This is called the life root.
是以身令現諸行名行，此謂身作。
 Therefore, all actions are manifested by the body, which is called body work.
是以口令現諸行名行，此謂口作。
 Therefore, the names and actions of various actions appear through the command of the mouth. This is called oral work.
是色分別此謂虛空界。
 This is the color distinction, which is called the realm of space.
是色輕性此謂色輕，是色輕性此謂色軟，是色堪受持性此謂色堪受持，此三種是身不懈怠性。
 The light nature of color is called lightness of color. The lightness of color is called softness of color. The nature of color that can be sustained is called the nature of color that can be sustained. These three are the non-sluggish nature of the body.
是諸入聚，此謂色聚。
 These are the gatherings of things, which are called form gatherings.
是色聚，此謂色相續。
 This is the continuation of form.
是色令起，此謂色生。
 This is the arising of color, which is called the birth of color.
是令色熟，此謂色老。
 It makes the color ripe, which is called old color.
是色敗壞，所謂色無常。
 This is the corruption of color, the so-called impermanence of color.
以氣味眾生得立，此謂氣味揣食。
 Living things are established based on smell. This is called smell-carrying food.
色依界及意識界起，此謂界處色。
 Form arises from the realm of the realm and the realm of consciousness. This is called the realm of form.
是諸界懈怠，此謂睡眠色。
 This is laziness in all realms, which is called sleep color.
此二十六所造色及四大，成三十色。
 These twenty-six created colors and the four elements make up thirty colors.
問：
 question:
四大及四大所造色云何差別？
 What is the difference between the four elements and the colors created by the four elements?
答：
 answer:
四大依四大共生，四大所造色依四大生。
 The four elements coexist according to the four elements, and the forms created by the four elements arise according to the four elements.
四大所造色非四大所依，亦非四大所造色所依。
 The colors created by the four elements are not dependent on the four elements, nor are they dependent on the colors created by the four elements.
如三杖得倚，如是四大可知；
 Just like three sticks can be relied on, so the four elements can be known;
如三杖影倚，如是四大所造色可知，此謂差別。
 Just like the shadows of three sticks leaning against each other, we can see the colors created by the four elements. This is called difference.
於是坐禪人此三十色，以五行可知所勝，如是以令起、以聚、以生、以種種、以一。
 Therefore, the thirty colors of the meditator can be understood and conquered by the five elements, such as arising from order, gathering, birth, variety, and unity.
問：
 question:
云何以令起？
 Why do clouds rise?
答：
 answer:
九色，業因緣所起，所謂眼入、耳入、鼻入、舌入、身入、女根、男根、命根、處色。
 The nine colors are caused by karma and conditions, so-called eyes, ears, nose, tongue, body, female root, male root, life root, and color.
二色，心因緣所起，所謂身作、口作。
 The two colors arise from the mind's causes and conditions, so-called body and mouth.
一色，時節心所起，所謂聲入。
 One color arises from the mind of the season, the so-called sound enters.
四色，時心食因緣所起，所謂色輕、色軟、色堪受持、眠色。
 The four colors arise from the causes and conditions of food in the mind. They are light color, soft color, color that can be accepted and maintained, and color of sleep.
十二色，四因緣所起，所謂色入、香入、味入、虛空界色、聚色、相續色、色生揣食四界。
 Twelve colors arise from four causes and conditions, namely the four realms of color, fragrance, taste, empty realm color, gathered color, continuous color, and color arising from food.
二色，無有所起，所謂色老、色無常。
 The two colors have no origin, so-called color is old and color is impermanent.
復次生緣老、老緣無常，如是以令起，所勝可知。
 The fate of old age will arise again and again, and the fate of old age will be impermanent. If you start in this way, you can know the victory.
問：
 question:
云何以聚？
 Why do clouds gather?
答：
 answer:
九聚業所起，九聚心所起，六聚時節所起，三聚食所起。
 It is caused by nine gatherings of karma, nine gatherings of mind, six gatherings of seasons, and three gatherings of food.
問：
 question:
云何九聚業所起？
 Where does the Jiu Ju industry come from?
答：
 answer:
所謂眼十、耳十、鼻十、舌十、身十、女根十、男根十、處十、命根九。
 The so-called eye ten, ear ten, nose ten, tongue ten, body ten, female root ten, male root ten, place ten and life root nine.
問：
 question:
云何名眼十？
 Why is it called Eye Ten?
答：
 answer:
眼清淨四界是其處。
 The eye is the place where the four realms are pure.
復依四界、色、香、味、觸、命根，眼清淨。
 Relying on the four elements, color, smell, taste, touch, and life faculties, the eyes are pure.
此十法共生、不相離，此謂聚。
 These ten dharmas co-exist and are not separated from each other. This is called gathering.
是謂眼十。
 It is called eye ten.
此起是生、此熟謂老、此壞是無常，此分別是虛空界，此四法彼聚共起。
 This arising is birth, this ripening is called aging, this decay is impermanent, this separation is the realm of space, and these four dharmas arise together.
此眼依於十老時，生第二眼十，彼二種十聚此謂聚。
 When this eye depends on the age of ten, a second eye of ten arises, and the two types of ten gather together. This is called gathering.
彼隨逐此謂相續。
 This is called continuity.
此六法彼共起，彼復第二眼十依於老時，生第三眼十，是第二及第三眼十。
 These six dharmas arise together, and the second eye ten returns to old age, and the third eye ten arises, which is the second and third eye ten.
此謂聚。
 This is called gathering.
唯彼法隨逐，此謂相續。
 Only the other dharma follows and chases away. This is called continuity.
初十散壞，第二十老，第三十起，彼成一剎那。
 On the tenth day of the lunar month, things are broken, on the 20th day of the year, and on the 30th day of the year, they become old.
如是所起眼十，彼間不可知，剎那輕速故，不現世間知。
 When the eyes are opened like this, the other world cannot be known. Because of the lightness of the moment, it cannot be known in the world.
有彼坐禪人見眼相續，如江流、如燈焰相續，此謂眼十。
 There is a person who is sitting in meditation and sees one eye after another, like the stream of a river or the flame of a lamp. This is called eye ten.
如是耳十、鼻十、舌十、身十、女根十、男根十、命根九，以廣可知。
 In this way, there are ten ears, ten noses, ten tongues, ten bodies, ten feminine faculties, ten masculine faculties, and nine vital faculties.
問：
 question:
云何九聚心所起？
 Why does the Jiujuxin arise?
答：
 answer:
清淨八義：
 Eight Meanings of Purity:
清淨身作九、清淨口作七、清淨輕九、輕身作十、輕口作十一、清淨眼九、眼身作十、眼口作十一。
 Purify the body for nine, purify the mouth for seven, purify and light for nine, light the body for ten, light the mouth for eleven, purify the eyes for nine, the eyes and body for ten, and the eyes and mouth for eleven.
問：
 question:
云何名清淨八心所起？
 What is the origin of the eight pure minds?
答：
 answer:
四界依界，色香味觸，此八法共生不相離，彼十是名清淨八。
 The four realms are dependent on each other, including color, fragrance, and touch. These eight dharmas coexist and are not separated from each other. Those ten are called the eight pure ones.
彼起是生、彼熟是老、彼壞是無常、彼分別是虛空界，此四法彼隨起。
 The origin is birth, the familiarity is oldness, the destruction is impermanence, and separation is the realm of space. These four phenomena arise one after another.
彼清淨八，於壞時與第二心共起。
 This pure eight arises together with the second mind in bad times.
第二清淨八初清淨壞，第二清淨起，於一剎那起，此非展轉為聚，以與三所起所聚。
 The second purity is pure and destroyed at the beginning of the eighth period. The second purity arises in a moment. This non-expansion turns into aggregation to gather with the three origins.
如是清淨輕九及清淨眼九，六作聚非初壞，非第二起，無一剎那。
 In this way, the pure light nine and the pure eye nine, the six formations are not broken down for the first time, nor arise for the second time, nor for a single moment.
何故？
 Why?
不一心二作令起，餘如初說。
 Don't give orders with one mind and two, just as I said before.
問：
 question:
云何六聚時節所起？
 Where does the Sixth Gathering Season begin?
答：
 answer:
清淨八、清淨聲九、清淨輕九、輕聲十、清淨眼九、眼聲十，外聚成二清淨八及聲九。
 The pure eight, the pure sound nine, the pure light nine, the light voice ten, the pure eyes nine, and the eye sounds ten are gathered together into two pure eight and sound nine.
問：
 question:
云何三聚食所起？
 Why did the three gatherings of people come together to eat together?
答：
 answer:
清淨八、清淨輕九、清淨眼九，時節食所起聚相續業處，相似可知，餘如初說。
 Purity 8, Purity Light 9, Purity Eye 9, the places where fasting and fasting are caused by gathering and continuation of karma, the similarities can be seen, I just said it at the beginning.
命九天聚，於欲界、於業處所成。
 The destiny gathers in the nine heavens, and it is achieved in the realm of desire and in the place of karma.
八聚以壽命活。
 Baju lives by life span.
鼻、舌、身、男女根，如是輕等三及眠，此於色界無有命九天聚。
 If the nose, tongue, body, and male and female faculties are so light and sleepy, there will be no life in the form realm.
無想、梵天，於其身一切入，以是得活，如是以聚。
 No thought, Brahma, enters into his body, and he is alive and gathered in this way.
問：
 question:
云何以生？
 Why are clouds born?
答：
 answer:
如男女入胎，於剎那生三十色起，所謂處十、身十、或女根十或男根十。
 Just like when a man and a woman enter the womb, thirty forms arise in an instant, which are called ten places, ten bodies, or ten female roots or ten male roots.
不男不女二十色起，所謂處十、身十。
 There are twenty colors that are neither male nor female, so-called ten places and ten bodies.
於欲界化生，滿根入男女，於生剎那七十色起，所謂處十、身十、眼十、耳十、鼻十、舌十、或女根十或男根十。
 Transformed into the realm of desire, full of roots into men and women, seventy colors arise at the moment of birth, the so-called base ten, body ten, eye ten, ear ten, nose ten, tongue ten, or female root ten or male root ten.
或於惡趣化生生盲女人男人，於其生剎那六十色起，除眼十。
 Or if a blind woman or man is reborn in a bad realm, sixty colors will appear at the moment of his birth, except for ten of his eyesight.
如是生聾人六十色起，除耳十。
 If a deaf person is born in this way, sixty colors will appear, and ten of them will be removed.
生盲聾人五十色起，除眼十、耳十。
 A person born blind and deaf has fifty colors, except ten for eyes and ten for ears.
惡趣化生滿根入，或非男或非女。
 Those who are reborn in the lower realms are either male or female.
及劫初人，於其生剎那六十色起，除男女根。
 As for a person at the beginning of his calamity, sixty colors will appear at the moment of his birth, and the roots of male and female will be eliminated.
於彼盲及非男非女，五十色起，除眼根十、除非男非女根。
 For those who are blind and neither male nor female, fifty colors arise, except for the eye faculties ten, unless they are male and non-female.
或聾非男非女，亦五十色起，除耳十及非男非女根。
 Or deafness is neither male nor female, and fifty colors arise, except for ten ears, and the root is neither male nor female.
或盲聾非男非女，四十色起，處十、身十、鼻十、舌十。
 Or blind or deaf, neither male nor female, the forty colors arise, the tenth place, the tenth body, the tenth nose, and the tenth tongue.
梵天於其生剎那，四十九色起，處十、眼十、耳十、身十、命根九。
 At the moment of Brahma's birth, forty-nine colors arise: ten at the base, ten at the eye, ten at the ear, ten at the body, and nine at the root of life.
無想天眾生於其生剎那，九色起，命根九。
 At the moment of birth of the beings without thoughts, nine colors arise and nine life roots arise.
如是以生可知。
 This can be known in life.
問：
 question:
云何以種種？
 Why are there so many kinds of clouds?
答：
 answer:
一切色成二種，所謂大、細。
 All colors are divided into two types, the so-called large and small.
於是十二色大，內外色入，以有對義；
 Therefore, the twelve colors are great, and the internal and external colors enter, so that they have opposite meanings;
餘十八色細，以無對義。
 The remaining eighteen colors are subtle and have no corresponding meaning.
復二種色，所謂內、外。
 There are two kinds of colors, the so-called inner and outer colors.
於是五色成內眼等五入，以有境界義；
 Therefore, the five colors become the five sense organs such as the inner eye, so as to have the meaning of realm;
餘二十五外色，以無境界義。
 The remaining twenty-five external colors have no realm of meaning.
復有二種色，命根、不命根。
 There are two kinds of forms, the life-faculty and the non-life-faculty.
於是八色名根，五內、女根、男根、命根，以依義；
 Therefore, the eight color name faculties, the five inner faculties, the feminine faculties, the masculine faculties, and the life faculties are based on the meaning;
餘二十二非命根，以無依義。
 The remaining twenty-two are not life roots, so they have no meaning.
一切色成三種，所謂受色、非受色、有壞色。
 All colors are divided into three types: receptive colors, non-receptive colors, and bad colors.
於是九色有受，八根及處色，以業報所成義；
 Therefore, there are feelings of the nine colors, the eight sense organs and the primary colors, and the righteousness is realized by the retribution of karma;
九色不受，聲入、身作、口作色、輕色、軟色、堪受持色、老色。
 The nine colors are not accepted, sound enters, body creates, mouth creates color, light color, soft color, acceptable color, and old color.
無常及眠，非業報所成義；
 Impermanence and sleep are not caused by karma;
餘十二色有壞，彼以二種義。
 The remaining twelve colors are bad, and they have two meanings.
復有三種色，所謂可見有對、非可見有對、不可見無對。
 There are three kinds of colors, the so-called visible ones, the invisible ones, and the invisible ones.
於是一色可見有對，所謂色入，以見義、以觸義；
 Therefore, one color can be seen to have its right. The so-called color enters to see the meaning and to touch the meaning;
十一色不可見有對，除色入餘大色，以不見義、以觸義。
 The eleven colors cannot be seen to be correct. The colors are removed and the remaining colors are added, so as not to see the meaning and to touch the meaning.
十八色不可見無對，餘細色，不可見義、不可觸義。
 The eighteen colors cannot be seen and have no right. The remaining colors are subtle, and the meaning cannot be seen or touched.
一切色成四種，所謂自性色、形色、相色、分別色。
 All colors are divided into four types, the so-called natural color, form color, phase color, and differentiated color.
於是十九自性色。
 So nineteen natural colors.
餘十二大色，女根、男根、命根、水界揣食處色、眠色，以畢竟義。
 The remaining twelve major colors are the female root, the male root, the life root, the water element, the food place color, and the sleep color, which are the ultimate meaning.
七形色，所謂身作口作色、輕色、軟色、堪受持色、受色、相續自性色，以變。
 The seven forms are the so-called body, mouth, light color, soft color, capable of receiving and sustaining color, receiving color, continuous self-nature color, and change.
三相色，色生、色老、色無常，以有為相義。
 The three phases of color, birth, age and impermanence, are related to existence.
一色，分別色，所謂虛空界，以聚分別義。
 One color, different colors, the so-called void realm, to gather different meanings.
於是自性色，彼成分別，餘無分別。
 Therefore, the self-nature and color are differentiated, and the rest is undifferentiated.
如是以種種分別。
 Such are the various distinctions.
問：
 question:
云何以一種當分別？
 Why should one be distinguished from the other?
答：
 answer:
一切色非因非無因，因不相應，有緣有為，世所攝，有漏、有縛、有結、有流、有厄、有蓋，所觸有趣，有煩惱。
 All forms are neither caused nor without causes, have no corresponding causes, are conditioned and conditioned, are taken by the world, have outflows, are bound, have knots, have flows, have troubles, have covers, are touched by interest, and have troubles.
無記無事，非心數，心不相應。
 Nothing can be remembered, nothing can be counted, and the mind does not correspond.
小欲界繫不定非乘，不與樂共起、不與苦共起，不苦不樂共起，不令聚非不令聚，非學非非學，非見所斷、非思惟所斷。
 The realm of small desires is neither fixed nor vehicle; it does not arise together with happiness, it does not arise together with suffering, it does not arise together with suffering and pleasure, it does not allow accumulation, it does not allow accumulation, it is neither learning nor non-learning, it cannot be judged by seeing, and it cannot be judged by thinking. .
如是以一種所勝可知。
 In this way, it can be known by one kind of victory.
此謂色陰。
 This is called color Yin.
問：
 question:
云何受陰？
 Why is Yun suffering from Yin?
答：
 answer:
以相一受，以彼心受持成一。
 Feel it as one, and accept and hold it as one with the other mind.
由處二受，所謂身受、意受。
 There are two kinds of feelings, namely physical feeling and mental feeling.
由自性三受，樂受、苦受、不苦不樂受。
 There are three feelings of the self: pleasant feeling, painful feeling, and neither painful nor pleasant feeling.
由法四受，善受、不善受、報受、事受。
 There are four feelings based on the Dharma: good feelings, unwholesome feelings, retributive feelings, and event feelings.
由根五受，樂根、苦根、喜根、憂根、捨根。
 It consists of five feelings: the root of happiness, the root of suffering, the root of joy, the root of worry, and the root of equanimity.
由黑白六受，有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。
 From the six black and white feelings, there are pleasant feelings with leakage, pleasant feelings without leakage, painful feelings with leakage, painful feelings without leakage, neither painful nor pleasant feelings with leakage, and neither painful nor pleasant feelings without leakage.
由門七受，從眼觸生受、從耳觸生受、從鼻觸生受、從舌觸生受、從身觸生受、從意界觸生受。
 There are seven feelings arising from the door: feelings arising from contact with the eyes, feelings arising from contact with the ears, feelings arising from contact with the nose, feelings arising from contact with the tongue, feelings arising from contact with the body, and feelings arising from contact in the mind realm.
從意識界觸生受，以廣成一百八受，六依愛起受、六依出離起受、六依愛憂起受、六依出離憂起受、六依愛捨起受、六依出離捨起受。
 Feelings arise from contact in the realm of consciousness, which can be expanded into one hundred and eight feelings. The six bases are feelings arising from love, the six bases are renunciation, and the six bases are feelings. The six bases are renunciation and acceptance.
此六六成三十六，於三時三三十六，此謂受陰。
 This sixty-six becomes thirty-six, and at three o'clock thirty-six, this is called receiving Yin.
問：
 question:
云何想陰？
 Why do you want to be yin?
答：
 answer:
以想一相，以心知事。
 Think about it and know things with your heart.
以黑白二相，謂顛倒想、不顛倒想。
 The two phases of black and white are called upside down thinking and non-inversion thinking.
以由不善三想，謂欲想、瞋恚想、害想。
 The three unwholesome thoughts are the thoughts of desire, thoughts of anger, and thoughts of harm.
以由善三想，謂出離想、不瞋恚想、不害想。
 The three good thoughts are the thoughts of renunciation, the thoughts of non-anger and non-harm.
以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想。
 The four thoughts of not knowing the nature of meaning are the thoughts of impurity, the thought of happiness and suffering, the thought of constant nothingness, and the thought of non-self.
以由知義性處四想，不淨想、苦想、無常想、無我想。
 The four thoughts are the thoughts of impurity, suffering, impermanence, and no-self.
以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想。
 The five thoughts of Yubini include pure and impure thoughts, impure and impure thoughts, pure and impure thoughts, pure and doubtful thoughts.
以由事六想，色想、聲想、香想、味想、觸想、法想。
 There are six thoughts: color thought, sound thought, smell thought, taste thought, touch thought and thought thought.
以由門七想，從眼觸生想、從耳觸生想、從鼻觸生想、從舌觸生想、從身觸生想、從意界觸生想、從意識界觸生想。
 The seven thoughts of the door are: thoughts arising from eye contact, thoughts arising from ear contact, thoughts arising from nose contact, thoughts arising from tongue contact, thoughts arising from body contact, thoughts arising from contact in the mind realm, and thoughts arising from contact in the conscious realm.
如是種種想可知，此謂想陰。
 It can be seen from all kinds of thoughts, this is called thinking Yin.
問：
 question:
云何行陰？
 Where can the cloud go to be yin?
答：
 answer:
觸、思、覺、觀、喜心、精進念、定、慧、命根、蓋、不貪、不瞋、慚、愧、猗、欲、解脫、捨、作意、貪、瞋恚、無明、慢、見、調戲、疑、懈怠、無慚、無愧，除受想一切心數法，行陰。
 Contact, thought, awareness, insight, joyful mind, diligent mindfulness, concentration, wisdom, life-faculty, hindrance, non-greed, non-anger, shame, regret, desire, liberation, equanimity, intention, greed, hatred, ignorance, Arrogance, prejudice, teasing, doubt, laziness, no shame, no guilt, except for feelings and thoughts, all mental phenomena are in the yin state.
於是觸者，是心觸事。
 So what is touched is the mind touching things.
如日光觸壁，是其想處。
 Like sunlight touching a wall, this is the place of thought.
思者是心動，如作宅足種法，是其事門足處。
 The person who thinks about it is moved by his heart, just like planting a method in a house, which is the perfect place to do things.
覺者，是口行，如以心誦經，是彼想足處。
 For those who are enlightened, this is done with words, just like reciting sutras with the heart, this is the place where their thoughts are fulfilled.
觀者，是心觀事，如隨思義，是其覺足處。
 The observer, observing things with his mind, just like thinking about the meaning, is the place where he feels satisfied.
喜者，是心歡喜，如人得物，是其踊躍足處。
 A happy person is one whose heart is happy, just like when a person obtains something, he is excited and contented.
心者，是心清，如呪令水清，彼四須陀洹分足處。
 The heart is pure, just like the clear water where the water is clear, where the four sotapannas are separated.
精進者，是心勇猛，如壯牛堪重，彼八事處足處。
 Those who are diligent have a brave heart, like a strong ox that can bear a heavy load, and they are sufficient in the eight things.
念者，是心守護，如持油鉢，彼四念處足處。
 Those who are mindful are guarded by the mind, just like holding an oil bowl, and the four thoughts are at their feet.
定者，是心專一，如殿裏燈，彼四禪足處。
 The one with concentration is a single-minded mind, like a lamp in a temple, at the foot of the four meditations.
慧者，是心見，如人有眼，彼四聖諦足處。
 Wisdom, this is the view of the mind, just like a person with eyes, where the Four Noble Truths are at their feet.
命根者，是無色法、是壽命，如欝波羅水，彼名色足處。
 The life-root is the formless dharma, the life span, like the water in the Bodhisattva, which is the place where the name and form are sufficient.
蓋者，是心惡止離。
 The one who covers it is that the evil heart stops.
如人樂命離毒。
 Just like a person who enjoys his life and is free from poison.
彼四禪行足處。
 He is at the foot of the four meditations.
不貪者是心捨著。
 Those who are not greedy have an equanimous mind.
如得脫責。
 If you can escape responsibility.
彼離出足處。
 He left the place where he left his feet.
不瞋者是心不瞋怒如猫皮。
 A person who is not angry has a heart that is not angry and is like a cat's skin.
彼四無量足處。
 Those are the four immeasurable places.
慚者是心羞恥於作惡，如憎惡屎尿，彼自身依足處。
 A person who is ashamed is a person whose heart is ashamed of doing evil, just like hating excrement and urine, where he rests on his own feet.
愧者，是心畏於作惡，如畏官長，彼世依足處。
 Those who are ashamed are those who are afraid of doing evil, just like they are afraid of officials.
猗者，是心動搖滅，如夏熱人冷水洗浴，彼喜足處。
 Yi's heart is shaken and destroyed, just like a person bathing in cold water when it's hot in summer, and he's happy to be content.
欲者，樂作善，如有信檀越，彼四如意足處。
 Those who are willing to do good deeds are happy to do good deeds. If they have faith in Tan Yue, they will be satisfied with the four things they wish for.
解脫者，是心屈曲，如水流深處，彼覺觀足處。
 The one who is liberated has a bent mind, like the depth of a stream of water, where he is aware of his feet.
捨者，是心不去來，如人執稱，彼精進等足處。
 Equanimity means that the mind does not come or go, just like a person who insists on saying something, and his energy is sufficient.
作意者，是心令起法則，如人執施，彼善不善足處。
 The person who makes the intention is the law of the mind, just like when a person performs charity, he is not good enough.
貪者，是心攝受，如我鳥，彼可愛可樂色足處。
 Those who are greedy are attracted by the heart, just like my bird, which is cute and happy.
瞋恚者，是心踊躍，如瞋毒蛇，彼十瞋恚處足處。
 Those who are angry and angry have an eager mind, just like a poisonous snake who is angry and full of anger.
無明者，是心無所見，如盲人，彼四顛倒足處。
 Ignorance means that the mind has nothing to see, like a blind person, who is upside down.
慢者，是心舉，如共相撲，彼三種足處。
 Arrogance is an act of the mind, like a sumo wrestling match. It has three footholds.
見者，是心取執，如盲人摸象，彼從他聞聲不正憶足處。
 See, the mind is attached to it, just like a blind man touching an elephant. He hears the sound but does not remember the right place.
調者，是心不寂寂，猶如沸水，彼速精進足處。
 The one who regulates it is that the mind is not still, just like boiling water, and it is quick and vigorous.
悔者，是心退，如愛不淨，彼以作惡善退足處。
 Those who regret have retreated from their hearts, just as their love is impure, and they have done evil and good deeds.
疑者，是心不一取執，如人行遠國或於二道，彼不正作意足處。
 Those who are doubtful are those whose minds are not attached to one thing, just like a person who travels to a distant country or travels on two paths, and his mind is not in the right place.
懈怠者，是心懶墮，如蛇藏蟄，彼八懶處足處。
 Those who are lazy have a lazy heart, just like a snake hiding its sting, one of the eight lazinesses.
無慚者，是心於作惡無羞恥，如栴陀羅人，彼不恭敬足處。
 Those who have no shame are those who have no shame in doing evil, just like the Chandara people, who do not respect enough.
無愧者，是心於作惡無畏，如惡王，彼六不恭敬足處。
 Those who are not ashamed have a heart that is fearless in doing evil, just like the evil king, who is not respectful enough.
此謂行陰。
 This is called Yin.
問：
 question:
云何識陰？
 How can Yun know Yin?
答：
 answer:
眼識、耳識、鼻識、舌識、身識、意界意識界。
 Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and the realm of consciousness.
於是眼識者，依眼緣色生識，是謂眼識。
 Therefore, those who have eye consciousness generate consciousness based on the color of the eyes, which is called eye consciousness.
耳識者，依耳緣聲生識，是謂耳識。
 Ear consciousness is based on the sound produced by the ear, which is called ear consciousness.
鼻識者，依鼻緣香生識，是謂鼻識。
 For those with nose consciousness, consciousness arises based on the fragrance at the edge of the nose, which is called nose consciousness.
舌識者，依舌緣味生識，是謂舌識。
 Tongue awareness refers to the awareness of tongue-related tastes, which is called tongue awareness.
身識者，依身緣觸生識，是謂身識。
 Body consciousness refers to consciousness arising from body contact, which is called body consciousness.
意界者，依處五事依二事。
 In the realm of mind, five things depend on two things.
五識若前後次第生識，此謂意界。
 If the five consciousnesses arise sequentially, this is called the realm of consciousness.
意識界者，除此六識，餘心，此謂意識界。
 In the realm of consciousness, apart from these six consciousnesses, the rest is the mind. This is called the realm of consciousness.
此七識以三行所勝可知。
 These seven consciousnesses can be known by the three elements.
如是以處事、以事、以法。
 In this way, we should deal with things, deal with things, and use the law.
問：
 question:
云何以處事？
 How can Yun do things?
答：
 answer:
五識種種處、種種事，意界及意識界一處，意界五事、意識界六事。
 There are various places and things in the five consciousnesses, one place in the realm of mind and one realm of consciousness, five things in the realm of mind, and six things in the realm of consciousness.
五識者，內法內處外事意界、內法外處外事意識界、內法外處內事亦外事。
 In the five senses, the inner law is the inner realm of external affairs, the inner law is the outer realm of consciousness, and the inner law is the outer realm of both internal and external affairs.
六識者，初生處、初生事意識界。
 The six consciousnesses are the first place of birth and the realm of consciousness.
於入體剎那共生處，初以生處，於無色有無處一切事。
 In the place of coexistence at the moment of entering the body, in the place of initial birth, in the formless existence and nowhere, everything happens.
如是以處事可知。
 This is how you handle things.
問：
 question:
云何以事？
 What's the matter?
答：
 answer:
五識一一受其境界，非一一次第生，不前不後生不散起。
 The five consciousnesses receive their realms one by one, and they do not arise one after another, nor arise before, after, nor disperse.
以五識不知所有法，除初起。
 With the five senses, one does not know all dharmas, except the beginning.
以意界不知所有法，除意轉。
 In the realm of mind, one does not know all dharmas except the mind.
以六識不安威儀，以迅速安之。
 Use the six senses to unsettle majesty and settle it down quickly.
以六識不受持身業口業，以六識不受善不善法，以迅速受之。
 With the six senses, one does not hold on to physical and verbal karma, and with the six senses, one does not accept wholesome and unwholesome dharmas, so he can accept them quickly.
以六識不入定不安詳起，以迅速入定，以後分安詳。
 If the six senses do not enter the samadhi, it will lead to unrest. If you quickly enter the samadhi, you will be at peace from now on.
以六識不終不生，或以後分或以彼事終，以果報意識界生。
 If the six consciousnesses do not end, they will not be born, or they will be divided later or end with those things, and the realm of consciousness will be born as a result.
以六識不眠不覺不見夢，以後分眠以轉意覺，以迅速夢見。
 With the six senses, you can't sleep without realizing it, and you can't see the dream. After that, you can change your consciousness by sleeping separately, so that you can quickly dream.
如是以事可知。
 This can be seen from things.
問：
 question:
云何以法？
 Why do you use law?
答：
 answer:
五識有覺有觀，意界有覺有觀，意識界設有覺有觀、設無覺少觀、設無覺無觀。
 The five consciousnesses include awareness and contemplation, the realm of consciousness has awareness and contemplation, the realm of consciousness has awareness and contemplation, there is no awareness and less contemplation, and there is no awareness and no contemplation.
五識與捨共行，身識設與樂共行、設與苦共行，意識界設與喜共行、設與憂共行、設與捨共行。
 The five consciousnesses go together with equanimity, the body consciousness goes with happiness, the senses go with suffering, the consciousness realm goes with happiness, the sorrows go together, and the senses go with equanimity.
五識果報，意界設果報、設方便，意識界設善設不善、設果報、設方便。
 The results of the five consciousnesses are set up in the realm of consciousness, set up results and conveniences, and set up good and bad deeds, set up results and conveniences in the realm of consciousness.
六識無因無起。
 The six consciousnesses have no cause or origin.
世間法有漏有結、有縛有流、有厄有蓋、所觸有取有煩惱，不以見所斷、不以思惟所斷、非為聚非非為聚、非學非非學，少欲界繫，不定非乘，意識界一切壞。
 The laws in the world have outflows and knots, bindings and currents, troubles and coverings, touching, grasping, and troubles. They cannot be judged by seeing, they cannot be judged by thinking, they are neither gathered nor gathered, and they are neither learned nor unlearned. The realm of less desires is tied to the realm of uncertainty and non-vehicle, and everything in the realm of consciousness is bad.
如是以法勝可知，此謂識陰、此謂五陰。
 In this way, we can know from the Dharma victory that this is called the Yin of consciousness, and these are called the five Yins.
復次此五陰，以四行所勝可知。
 Again, these five Yins can be known by the four elements.
如是以句義、以相、以分別、以攝。
 In this way, we use sentence meaning, phase, distinction, and photography.
問：
 question:
云何以句義？
 Why does the cloud mean the meaning of the sentence?
答：
 answer:
色者現義，受者可受義，想者知義，行者作義，識者解義，陰者種類集義。
 Color represents the present meaning, the recipient can receive the meaning, the thinker knows the meaning, the doer makes the meaning, the discerner interprets the meaning, and the Yin refers to the collection of meanings.
如是以句義可知。
 This can be seen from the meaning of the sentence.
問：
 question:
云何以想？
 Why do you think so?
答：
 answer:
色者自色相如見刺，彼四大足處。
 Color is like seeing thorns in its own color, which are located at the four bases.
受者彼受相，如癩惡病，彼觸足處。
 The person who receives it is like a leprous disease, where it touches the feet.
想者持相為相，如作像貌，彼觸足處。
 The person who thinks about it holds the image as the image, just like the image, where it touches the feet.
行者和合為相，如轉輪，彼觸足處。
 The walkers are harmonious and unite, like a wheel, where they touch the feet.
識者謂知相，如知味，彼名色足處。
 The person who knows is said to know the appearance, just like knowing the taste, which is called the place where form and form are sufficient.
如是以相可知。
 This can be seen from the appearance.
問：
 question:
云何以分別？
 How can clouds be distinguished?
答：
 answer:
三種陰分別，五陰、五受陰、五法陰。
 There are three types of yin: five yin, five receiving yin, and five dharma yin.
於是五陰者，一切有為法。
 Therefore, among the five yins, all conditioned dharmas are present.
五受陰者，一切有漏法。
 Those with five types of Yin will have leakage.
五法陰者，戒陰、定陰、慧陰、解脫陰、解脫知見陰，於此五受陰是可樂。
 The five dharma yin are the yin of discipline, yin of concentration, yin of wisdom, yin of liberation, and the yin of liberation, knowledge and view. These five yin of suffering are joyful.
如是以分別可知。
 This can be seen through the distinction.
問：
 question:
云何以攝？
 Why take pictures of clouds?
答：
 answer:
三種攝，入攝、界攝諦、攝。
 There are three types of absorption: entry, boundary, truth, and absorption.
於是色陰十一入所攝，三陰法入所攝，識陰意入所攝。
 Then the eleven yins of color enter and are captured, the yin of three dharmas enter and capture, and the yin of consciousness enters and capture.
色陰十一界所攝，三陰法界所攝，識陰七界所攝。
 It is captured by the eleven realms of color yin, the three yin realms of dharma, and the seven realms of consciousness yin.
戒陰定陰慧陰解脫知見陰，法入及法界所攝；
 The yin of discipline, concentration, yin, and yin of wisdom are liberated from the yin of knowledge and seeing, and the Dharma enters and is captured by the Dharma Realm;
解脫陰，法入及意入及法界意識界所攝。
 Liberation Yin, Dharma entry and mind entry and the Dharma Realm Consciousness Realm captured.
五陰，或諦所攝、或非諦所攝。
 The five yins may be captured by the truth, or they may not be captured by the truth.
五受陰，苦諦及習諦所攝。
 The five yin are captured by the truth of suffering and the truth of habit.
戒陰定陰慧陰，道諦所攝；
 Jie Yin, Ding Yin, Hui Yin, captured by the truth of Tao;
解脫陰，非諦所攝；
 The yin of liberation is not captured by truth;
解脫知見陰，苦諦所攝。
 The yin of liberation, knowledge and view is captured by the truth of suffering.
有法是陰所攝非諦所攝、有法是諦所攝非陰所攝、有法是陰所攝亦諦所攝。
 There is a dharma that is captured by the yin, but not by the truth. There is a dharma that is captured by the truth, but not by the yin. There is a dharma that is captured by the yin and is captured by the truth.
有法非陰所攝亦非諦所攝。
 There is a dharma that is neither captured by Yin nor captured by truth.
於是非根所縛色及與道相應沙門果，是陰所攝非諦所攝。
 Therefore, the form that is not bound by the root and the recluse fruit corresponding to the path are captured by Yin and not captured by truth.
泥洹是諦所攝非陰所攝。
 Nihuan is captured by truth and not by Yin.
三諦是陰所攝亦諦所攝。
 The Three Truths are captured by Yin and also captured by Truth.
制者非陰所攝亦非諦所攝。
 The controller is neither captured by Yin nor captured by truth.
如是以行，於陰知分別方便。
 If you act in this way, you will know the methods of distinguishing in the yin.
此謂陰方便(陰方便已竟)。
 This is called Yin convenience (Yin convenience has been completed).
問：
 question:
云何入方便？
 How can it be convenient?
答：
 answer:
十二入，眼入色入、耳入聲入、鼻入香入、舌入味入、身入觸入、意入法入。
 The twelve entrances include sight through the eyes, sounds through the ears, aroma through the nose, taste through the tongue, touch through the body, and dharmas through the mind.
於是眼入者，是界清淨，以是見色。
 Therefore, the world that enters the eye is pure, so it can see colors.
色入者，界色形摸是眼境界。
 When color enters, the realm of color, shape and touch is the realm of the eye.
耳入者，是界清淨，以是聞聲。
 Those who enter the ear, this world is pure, so they hear the sound.
聲入者，是界鳴耳境界。
 The sound entering is the realm of ringing ears.
鼻入者，是界清淨，以是嗅香。
 If the nose enters, this world is pure, so you can smell the fragrance.
香入者，界香鼻境界。
 The person who enters with fragrance is bound to the realm of fragrance nose.
舌入者，是界清淨，以是知味。
 When the tongue enters it, this world is pure, so it can know the taste.
味入者，是界氣味舌境界。
 The one who enters with taste is the realm of smell and tongue.
身入者，是界清淨，以是觸細滑。
 The body that enters this world is pure, so the touch is smooth and smooth.
觸入者，是地界水界火界風界堅軟冷煖身境界。
 The one who touches it is the realm of earth, water, fire, wind, hard, soft, cold and warm.
意入者，是七識界。
 What enters the mind is the realm of seven consciousnesses.
法入者，是三無色陰及十八細色及泥洹。
 Those who enter are the three colorless yin and the eighteen fine colors and mud.
此謂十二入。
 This is called the twelve entrances.
復次此十二入，以五行所勝可知。
 Again, these twelve entrances can be known by the victory of the five elements.
如是以句義、以境界以緣、以彼夾勝心起、以攝。
 In this way, based on the meaning of the sentence, the realm, and the conditions, the winning mind arises and captures it.
問：
 question:
云何以句義？
 Why does the cloud mean the meaning of the sentence?
答：
 answer:
眼者見義，色者現義；
 The eye sees the meaning, the color reveals the meaning;
耳者聞義，聲者鳴義；
 The ears hear the meaning, the voice pronounces the meaning;
鼻者嗅義，香者芳義；
 Nose means smell, and fragrance means aroma;
舌者甞義，味者氣味為義；
 Tongue means "smell", taste means "smell";
身者正持義，觸者可觸義；
 The body upholds righteousness, and the touch can touch righteousness;
意者知義，法者無命義。
 The meaning knows the meaning, and the law has no meaning.
入者無色法門義，處義受持義。
 The person who enters the formless Dharma door has righteousness, and the righteousness is accepted and upheld.
如是以句義可知。
 This can be seen from the meaning of the sentence.
問：
 question:
云何以境界？
 What is the realm of clouds?
答：
 answer:
眼耳不至境界，鼻舌身至境界，意俱境界。
 The eyes and ears are not at the realm, the nose, tongue and body are at the realm, and the mind is at the realm.
復有說：
 Fuyou said:
耳者至境界。
 The ear reaches the realm.
何故？
 Why?
唯有近障不聞聲，如說呪術。
 Only when the sound is not heard near the barrier, it is like talking about the art of whispering.
復說眼者於其自境界至境界。
 The person who talks about the eyes again is from realm to realm.
何故？
 Why?
壁外不見。
 Not visible outside the wall.
如是以境界可知。
 This can be known by the realm.
問：
 question:
云何以緣？
 Why is it so?
答：
 answer:
緣眼色光，作意生眼識。
 Due to the color and light of the eye, the mind produces eye consciousness.
於是眼者為眼識，以四緣成緣。
 Therefore, the eye is eye consciousness, which is formed by four conditions.
初生依根有緣色者，以三緣成緣。
 Those who are born with predestined colors according to their roots will be predestined by three conditions.
初生事有緣光者，以三緣成緣。
 Those who are born with predestined light will form a predestined relationship through three conditions.
初生依有緣作意者，以二緣成緣。
 Those who first make intentions based on predestined relationships will form predestined relationships with two predestined relationships.
次第非有緣。
 The sequence is not destined.
緣耳聲空，作意得生耳識，以此分別當分別。
 When the sound in your ears is empty, you can use your mind to generate ear consciousness, and you should distinguish it by using this method.
緣鼻香風作意，得生鼻識。
 Focusing on the fragrance and wind in your nose, you can develop nose consciousness.
緣舌味水作意，得生舌識。
 By concentrating on the taste of water on the tongue, tongue consciousness arises.
緣身觸作意，得生身識。
 Conditioning the body to touch the mind, the body consciousness is born.
緣意法解脫作意，得生意識。
 The method of dependent intention frees the mind and gives birth to consciousness.
於是意者是後分心，法者是法事，此成四種：
 Therefore, the meaning is the back distraction, and the Dharma is the Dharma. These are divided into four types:
六內入過去現在未來第一種，五外入過去未來現在離除非入根是第二種，法入第三種。
 The six internal ones are the past, present and future, the first one, the five external ones are the past, future and present, and the non-external root is the second one, and the Dharma is the third one.
十一種制名者，所謂眾生、方時、犯罪、頭陀、一切相、無所有、入定事、滅、禪定、實思惟、不實思惟，是第四種，此謂法事。
 The eleven kinds of names are called sentient beings, time, sin, tutuo, all appearances, nothingness, entering into concentration, cessation, meditation, real thinking, unreal thinking, which is the fourth kind. This is called Dharma matter.
專心者，心隨如昱作意者，於意門轉。
 Those who are attentive will follow the mind like Yu, and those who are concentrating will turn at the door of mind.
意識者速心，於是意者為意識，以依緣成緣；
 The conscious person has quick mind, so the intentional person is consciousness, and relies on the condition to form a condition;
法者以事緣成緣；
 The Dharma relies on events to form a predestined relationship;
解脫者以依緣成緣；
 Those who are liberated rely on the conditions of dependence;
作意者以二緣成緣，次第緣、有緣。
 The person who intends to use two conditions to form a predestined relationship, one is the predestined relationship and the other is the predestined relationship.
如是以緣可知。
 This is known by fate.
問：
 question:
云何以夾勝心起？
 Why does Yun have the desire to win?
於眼門成三種，除夾上中下。
 There are three types of eye openings, except the upper, middle and lower ones.
於是上事，以夾成七心，無間生阿毘地獄，從有分心、轉見心、所受心、分別心、令起心、速心、彼事心。
 So the uppermost thing is to sandwich seven minds, and the Abhi hell will be born without interruption, from the mind of being, the mind of turning, the mind of receiving, the mind of discrimination, the mind of causing, the mind of speed, and the mind of other things.
於是有分心者，是於此有根心如牽縷。
 Therefore, those who have distractions have their roots here, like a thread.
轉心者，於眼門色事夾緣故，以緣展轉諸界，依處有分心成起。
 Those who change their minds are caused by the interference of the eyes, color, and things, and use the conditions to spread out and turn around in various realms, and there is a mind-centered mind in the corresponding place.
有分心次第，彼為見色事成轉生轉心，轉心次第依眼應轉，現得見生見心。
 There is a stage of concentration, in which he turns his mind in order to see things and be reincarnated. In the stage of turning his mind, he turns according to the eyes, and now he can see the mind of seeing rebirth.
見心次第已見，以心現受生受心。
 The order of seeing the mind has been seen, and the mind of receiving and receiving is manifested with the mind.
受心次第以受義現分別生分別心，分別心次第以分別義現令起生令起心，令起心次第以令起義由業心速行，速行心次第以速行義不以方便生彼事果報心，從彼更度有分心。
 The level of the receiving mind is based on the recognition of the meaning of receiving, and the discriminating mind arises. The level of the mind of discrimination is based on the manifestation of the meaning of discrimination. The resultant mind of that thing arises, and there are more distractions from it.
問：
 question:
何譬喻？
 What an analogy?
答：
 answer:
如王殿上閉城門臥，傴女摩王足，夫人坐，大臣及直閣列在王前，聾人守門依城門住。
 For example, the king is lying in the palace with the city gate behind closed, the beggar girl is rubbing the king's feet, the wife is sitting, the ministers and the pavilion are lined up in front of the king, and the deaf man is guarding the gate and living by the city gate.
時守園人取菴羅果打門，王聞聲覺，王勅僂女：
 At that time, the guardian of the garden took some fruits from the nunnery and opened the door. The king heard the sound and woke up. The king ordered his hunchbacked daughter:
汝當開門。
 You should open the door.
僂女即奉命，以相貌語聾人言。
 The crippled girl was ordered to use her appearance to speak to the deaf.
聾人解意，即開城門，見菴羅菓。
 The deaf man understood the meaning, opened the city gate, and saw the nunnery.
王捉刀，女受菓將入，現於大臣。
 The king catches the knife, and the woman is about to receive the fruit, appearing in front of the minister.
大臣授與夫人，夫人洗淨，或熟或生各安一處，然後奉王。
 The minister bestows it on his wife, who washes it, puts it in a separate place, whether cooked or raw, and then presents it to the king.
王得食之，食已即說彼功德非功德，還復更眠。
 When the king eats it, he will say that his merits are not merits, and he will go back to sleep again.
如是如王臥，如有分心可知。
 If you are lying like a king, you will know if there is distraction.
如守園人取菴羅菓打門，如是於眼門色事夾可知。
 Just like a garden guard knocking on the door of a nunnery with fruits, you can see the color and things happening at the door.
如王聞彼聲王覺，教傴女開門，如是以緣展轉界，依處有分心起可知。
 For example, when the king hears the voice and becomes aware of it, he teaches the nun to open the door. In this way, by using the conditions to spread the world, it can be seen that there is a state of mind in the place.
如傴女以相貌教聾人開門，如是轉心可知。
 Just like a deaf girl using her appearance to teach a deaf person to open the door, you can see how he has changed his mind.
如聾人開門見菴羅菓，如是眼識可知。
 Just like a deaf person who opens the door and sees the nunnery, it can be seen with the eyes.
如捉刀女受彼菓將現大臣，如是受持心可知。
 Just like the sword-catching girl who has received that fruit, she will appear as a minister, and you can know how to accept and hold on to it.
如大臣取菓授與夫人，如是分別心可知。
 If a minister takes the fruit and gives it to his wife, it can be seen that he has a discerning mind.
如夫人洗淨，或熟或生各安一處，然後與王，如是令起心可知。
 Just like the lady washes them, puts them either cooked or raw in a separate place, and then brings them to the king, so that the mind can know it.
如王食彼菓，如是速心可知。
 Like a king eating that fruit, such a quick mind can be seen.
如王食已說彼功德非功德利，如是彼事果報心可知。
 Just as Wang Shi has said that merit and virtue are not merit and benefit, the result of such things can be known by the mind.
如王更眠，如是有分心度可知。
 Like Wang Gengmian, it can be seen that there is such a degree of concentration.
於是眼門以中事夾。
 So the eyes are caught in trouble.
速心無間度彼有心，以夾下事令起心無間度有分心。
 The speed of mind is to keep track of those who have thoughts, and to catch up with the next thing to make the mind to be aware of the distractions.
如是餘於門可知。
 This is how I know it.
於意門無事夾，以作意緣、以解脫行，於意門成取事。
 If there is nothing stuck in the mind door, you can use it to create conditions for your mind and conduct liberating actions.
於是於上事三心生，有分心、轉心、速心。
 Therefore, three minds arise in the above matter, namely, the mind of distraction, the mind of turning, and the mind of speed.
彼事心於中及下事二心生，轉心及速心。
 This mind of concerning things arises from the two minds of middle and lower mind, the mind of turning and the mind of quickness.
於是可愛不可愛中事，以種種緣、種種受可知。
 Therefore, whether you are lovable or not can be known through various conditions and feelings.
以正作意非正作意，緣種種善不善可知。
 With correct intention and incorrect intention, various good and bad conditions can be known.
如是彼夾勝心起可知。
 In this way, you can see that he has a winning mentality.
問：
 question:
云何以攝？
 Why take pictures of clouds?
答：
 answer:
三種攝，陰攝、界攝、諦攝。
 There are three types of photography: yin photography, boundary photography, and truth photography.
於是十入，色陰所攝。
 So the tenth entry is taken by the color yin.
意入，識陰所攝。
 When the mind enters, it is captured by the consciousness yin.
法入，除泥洹，四陰所攝。
 When the Dharma enters, it removes mud and is captured by the four Yins.
十一入，十一界所攝。
 Eleven enters, captured by the eleven realms.
意入，七界所攝。
 The mind enters and is captured by the seven realms.
五內入，苦諦所攝。
 The five internal entrances are captured by the truth of suffering.
五外入，或苦諦所攝、或非苦諦所攝。
 The five external factors may be captured by the truth of suffering, or may not be captured by the truth of suffering.
意入，或苦諦所攝、或非苦諦所攝。
 The mind enters, either captured by the truth of suffering, or captured by the truth of non-suffering.
法入，或四諦所攝、或非苦諦所攝。
 Dharma enters, either captured by the Four Truths or captured by the non-suffering truth.
如是所攝可知。
 It can be seen from this photo.
如是以此行，於入智令起方便，此謂入方便(入方便已竟)。
 By doing this in this way, the expediency arises in entering the wisdom, which is called the expediency (the expediency has been completed).
問：
 question:
云何界方便？
 Where can the cloud be convenient?
答：
 answer:
十八界，眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。
 The eighteen realms are the eye realm, the color realm, the eye consciousness realm, the ear realm, the sound realm, the ear realm, the nose realm, the smell realm, the nose realm, the tongue realm, the taste realm, the tongue realm, the body realm, the touch realm, the body realm, and the mind realm, the dharma realm, the consciousness realm.
於是眼清淨眼界，色形色界，眼識眼識界。
 Then the eye purifies the world of vision, the world of form and form, and the eye recognizes the world of eye awareness.
如是餘可知。
 If so, I know.
於五門轉事。
 Changed things in Wumen.
意界受果報，意界唯法入，除法界六識界，餘心意識界。
 The mental realm receives retribution, and only the Dharma enters the mental realm. Except for the six consciousness realms of the Dharma realm, the rest is the mental realm of consciousness.
餘如入廣說。
 Yu Ruruguang said.
於是十界，色陰所攝。
 So the ten realms are captured by color and yin.
法界除泥洹，四陰所攝。
 The Dharma Realm is except for mud and is captured by the four Yins.
七界，識陰所攝。
 The seven realms are captured by the consciousness yin.
十一界，十一入所攝。
 Eleven realms, captured by eleven.
七界，意入所攝。
 The seven realms are captured by the mind.
十一界，苦諦所攝。
 The eleven realms are captured by the truth of suffering.
五界，或苦諦所攝、或非諦所攝。
 The five realms are either captured by the truth of suffering or captured by non-truth.
法界，四諦所攝、或非諦所攝。
 The Dharma Realm may be captured by the Four Truths or not.
意識界，或苦諦所攝、或非諦所攝。
 The realm of consciousness is either captured by the truth of suffering or captured by non-truth.
問：
 question:
云何說化境界？
 How can we talk about the state of transformation?
答：
 answer:
唯此法陰入界為境界，諸說法種類和合相為陰，說門相為入，說自性相為界。
 Only the entry of the dharma yin into the realm is the realm, the types and combinations of all dharma are the yin, the gate phase is the entry, and the self-nature phase is the realm.
復次世尊為利根人以陰門說苦諦，為中根人以入門說苦諦，為鈍根人以界門說苦諦。
 Again, the World-Honored One explains the truth of suffering through the Yin Gate for people with strong faculties, the truth of suffering through the Door Gate for people with medium faculties, and the Realm Gate for people with dull faculties.
復次於名著相人以略說色，以分別名說陰。
 Again, in the famous book of describing people, color is briefly described, and Yin is described by distinguishing names.
為著色相人以分別色以略說名說入，於名色著相人以名色分別說界。
 For color and appearance, people distinguish colors by briefly describing the names. For names and colors, people use names and colors to distinguish and explain the realm.
復次說自性處，說陰，說處事，說入，以處事說心起、說界。
 Again, it talks about the place of self-nature, talks about yin, talks about doing things, talks about entering, and talks about the origin of mind and world by doing things.
以如是等行界分別方便，此謂界方便(界方便已竟)。
 To distinguish the expedients of the world in this way, this is called the expediency of the realm (the expediency of the realm has been completed).
問：
 question:
云何因緣方便？
 Why is it so convenient?
答：
 answer:
無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是皆苦陰起。
 Ignorance is the condition of action, action is the condition of consciousness, consciousness is the condition of name and form, name and form are the condition of the six senses, the six senses are the condition of contact, contact is the condition of feeling, feeling is the condition of love, love is the condition of taking, taking is the condition of existence, existence is the condition of birth, birth is the condition of old age, death, sorrow and suffering , in this case all suffering arises.
唯以無明滅則行滅，以行滅則識滅，以識滅則名色滅，以名色滅則六入滅，以六入滅則觸滅，以觸滅則受滅，以受滅則愛滅，以愛滅則取滅，以取滅則有滅，以有滅則生滅，以生滅則老死憂悲苦惱滅，如是苦陰皆成滅。
 Only when ignorance is eliminated, formations are eliminated, when formations are eliminated, consciousness is eliminated, when consciousness is eliminated, name and form are eliminated, when name and form are eliminated, the six inputs are eliminated, when the six inputs are eliminated, contact is eliminated, when contact is eliminated, suffering is eliminated, and when feeling is eliminated, suffering is eliminated. Then love will cease, if love ceases, taking will cease, if taking ceases, existence will cease, if existence ceases, birth will cease, if birth ceases, old age, death, sorrow, sorrow, and pain will cease. In this way, all suffering and yin will cease.
於是無明者，不知四諦。
 Therefore, those who are ignorant do not know the Four Noble Truths.
行者，身口意業。
 Practitioners, body, speech, mind and actions.
識者，入胎一念心名識。
 The one who knows, has one thought of name and consciousness in the womb.
名色者，共相續心起心數法，及迦羅邏色。
 Names and forms are the same as the continuation of the mind, the number of thoughts, and the Kalalu color.
六入者，六內入。
 Those who have six entrances, six internal entrances.
觸者，六觸身。
 Those who touch, six touch the body.
受者，六受身。
 The recipient is the six-receiving body.
愛者，六愛身。
 Lover, six loving bodies.
取者，四取。
 Those who take, take four.
有者，是業能起欲、色、無色有。
 Yes, this karma can cause desire, form, and formless existence.
生者，於有陰起。
 Those who are alive are born from Yin.
老者，陰熟。
 Old man, Yin mature.
死者，陰散壞。
 The dead person's yin is dispersed and bad.
問：
 question:
何故無明緣行？
 Why do you have no clear destiny?
何故生緣老死？
 Why is life destined to grow old and die?
答：
 answer:
於此無間凡夫，於四諦不知故，五受陰長夜樂著我物，成彼所觸，此我物、此我身，如是有樂著樂，和合為有思惟。
 Here is an uninterrupted ordinary person who does not know the Four Truths. The five senses are enjoying my things all night long, and they are touched by others. This self, this self, this self, are all happy and happy, and they combine to form thoughts.
彼思惟使，非智所處，為得有成住於有，如種在耕熟田。
 The person who thinks is not the place of wisdom. He lives in existence in order to achieve success, just like planting in a plowed field.
無彼識為有滅。
 Without that consciousness there is existence and cessation.
此謂無明緣行。
 This is called the practice of ignorance.
彼無明所起行，思入有著於有相事成為聚，於轉有起相續。
 The act of ignorance arises from the thought that things have their own appearance and become a gathering, and they have their origins and continuities in their rotation.
識於有隨心非斷，是故行緣識。
 Knowing that there is something that follows the mind and is not broken, is the awareness of the condition of action.
如除日無光明，住地增長。
 If there is no light except the sun, the place of residence will increase.
如是除識無名色，於無體住增長，如荻相猗展轉相依。
 In this way, the nameless form is removed from consciousness, and it abides and grows in the formless body, just like the grass grows and turns around and depends on each other.
是故識緣名色。
 This is why we know the conditioned name and form.
依處餘名共生起，意入增長；
 According to the place, the remaining names arise together, and the mind grows;
依名命四大及食時緣，餘五入起增長。
 According to the name, the four elements and food time conditions are named, and the remaining five are increased by entry.
非餘此緣，是故名色緣六入。
 There is no other condition, so it is called the six elements of form and condition.
餘根境界識和合起觸，是故六入緣觸。
 The consciousness of the realm of the remaining roots combines to cause contact, so the six senses are in contact.
以觸受或苦、或樂、或不苦不樂。
 Feelings through touch may be painful, happy, or neither painful nor happy.
非所觸，是故觸緣受。
 It is not touched, so it is touched and experienced.
癡凡夫受樂成著，復更覓受苦，彼對治覓樂。
 A foolish ordinary person enjoys happiness and achieves success. He will find suffering again and again, and he will seek happiness by treating it.
若受不苦不樂受捨，是故受緣愛。
 If the experience is neither painful nor pleasant, then it is the result of receiving karmic love.
以渴愛急取愛處，是故愛緣取。
 To rush to the place of love with thirst and love is to take the place of love.
彼有取作事為有種，是故取緣有。
 He has a seed for taking and doing things, so there are conditions for taking.
以如業所勝生於諸趣，是故有生。
 He is born in various places just like his karma, so he is born.
以生成老死，是故生緣老死。
 Because of birth, old age and death, it is because of birth and death.
如穀為種緣，如是無明緣行可知。
 Just like the grain is the seed condition, so the ignorance of the condition can be known.
如種為牙緣，如是行緣識可知。
 If the seed is the edge of a tooth, it can be known by the awareness of the condition of the action.
如牙為葉緣，如是識緣名色可知。
 Just like a tooth is the edge of a leaf, it can be known by knowing the name and form of the edge.
如葉為枝緣，如是名色緣六入可知。
 Just like a leaf is the edge of a branch, so the name, color, and edge can be known through the six senses.
如枝為樹緣，如是六入緣觸可知。
 Just like a branch is the edge of a tree, it can be known through the six senses.
如樹為花緣，如是觸緣受可知。
 Just like a tree is a flower, you can know it by touching it.
如花為汁緣，如是受緣愛可知。
 Just like a flower is destined for juice, love can be known by receiving the connection.
如汁為米緣，如是愛緣取可知。
 Just like the juice is the edge of rice, so the love is the edge of taking it and you can know it.
如米為種緣，如是取緣有可知。
 For example, rice is the seed condition, so it can be known that the condition is obtained.
如種為牙緣，有如是緣生可知。
 If the seed is the edge of a tooth, it can be known that this condition arises.
如是起種種相續，如是前際不可知、後際亦不可知。
 In this way, all kinds of continuations arise, and the previous and subsequent events are unknowable.
如是生無明為初因緣相續，其前際不可知、後際亦不可知。
 Such ignorance is the continuation of initial causes and conditions, and its previous and subsequent events are unknowable.
問：
 question:
無明何緣？
 What is the reason for ignorance?
答：
 answer:
唯無明為無明緣，使為纏緣、纏為使緣，初為初、後為後。
 Only ignorance is the cause of ignorance, and the cause is the entanglement, and the entanglement is the cause. The beginning is the beginning, and the later is the later.
復次一切諸煩惱成無明緣。
 Again, all worries become the cause of ignorance.
如佛所說：
 As Buddha said:
從漏集起無明集。
 From the missing set there is no clear set.
復次如一心法，以眼見色，癡人起愛。
 Again, it is like seeing the form with the eyes with one mind, and the foolish person arouses love.
於此時淨樂者心癡，此謂無明。
 At this time, the pure and happy person has a crazy mind, which is called ignorance.
思著，是無明緣行。
 Thinking about it is an act of ignorance.
心著，此行緣識。
 With your heart in mind, this journey is destined to happen.
知相應心數法及彼所造色，是識緣名色。
 Knowing the number of corresponding mental phenomena and the forms created by them is consciousness-conditioned name and form.
從受生喜，緣喜故、喜色緣故諸根清淨，是名色緣六入。
 Joy arises from feeling, because of joy, and because of the color of joy, all the roots are pure. This is called the six senses of color and color.
無明觸是六入緣，觸喜觸緣受欲。
 Ignorance and contact are the six conditions for contact, happiness, contact and desire.
受緣愛，以著取淨樂。
 Receive predestined love in order to achieve pure happiness.
是愛緣取，以著思是取緣，有彼法起，是有緣生。
 This is the condition of love. It is the condition of attachment by thinking. There is a dharma, and it is the condition of origin.
住已是老，念散壞是死。
 Dwelling is already old, and thinking away is death.
如是於一剎那成十二因緣。
 In this way, twelve causes and conditions are achieved in an instant.
問：
 question:
彼十二因緣分，幾名煩惱？
 How many troubles do these twelve causes have?
幾名業？
 How many karma?
幾果報？
 How much retribution?
幾過去？
 How many days have passed?
幾未來？
 How many years in the future?
幾現在？
 What time is it now?
幾因緣？
 How many causes?
幾已起？
 When have you woken up?
云何因緣？
 Why?
云何因緣法？
 What is the cause and effect of the law?
此二何差別？
 What's the difference between the two?
何因緣染性？
 What is the cause of tainted nature?
答：
 answer:
三煩惱，無明、愛、取。
 The three afflictions are ignorance, craving, and grasping.
二業，行、有。
 The second industry is action and existence.
餘七，果報。
 The remaining seven are retributions.
於是名煩惱者，成因為有後生，如畫師色。
 Therefore, those who are called troubles are caused by their afterlife, just like the color of a painter.
其事不自生，如畫師色事。
 Things don't come from themselves, just like a painter's erotic things.
煩惱令起，有緣得生，如種種色。
 When troubles arise, they are destined to be born, just like various colors.
二過去，無明及行。
 Two past, ignorance and action.
二未來，生、老死。
 The second future is life, old age and death.
餘八現在。
 Yu Ba now.
如是以取三時，無始生死相續可知。
 By taking the three periods in this way, we can know the beginningless continuation of life and death.
十二分因緣者不應說，除十二因緣亦不應說。
 It should not be said if there are twelve causes and conditions, and it should not be said if there are no twelve causes and conditions.
爾時云何因緣？
 What's the reason for that?
此十二法如次第展轉因故，此謂因緣。
 These twelve dharmas unfold sequentially and cause causes and conditions. This is called cause and condition.
起十二因緣分，已起法。
 Twelve causes and fate have arisen, and the Dharma has arisen.
此二何差別者，因緣者諸行異，非成就不可說，或有為或無為不應說。
 What is the difference between these two? Causes and conditions are different in actions. It cannot be said that it is not achievement, it cannot be said that it is action or inaction.
以起因緣法行，已成就有為，此二法差別。
 Based on the causes and conditions of the Dharma, you have achieved something. There is a difference between these two methods.
何因緣染性者，以是行、以是相，成無明行。
 Why do those whose nature is tainted by causes and conditions, behave in this way, and behave in this way, resulting in ignorance?
緣彼行、彼相、彼性，彼聖人不他緣，以慧明通達。
 Dependent on that behavior, that appearance, and that nature, that sage is not dependent on others, but understands with wisdom.
如是一切，此謂因緣染性。
 Everything like this is called karmic contamination.
復次此因緣，以七行可知。
 Again, this cause and condition can be understood through seven elements.
如是以三節、以四略、以二十行、以輪、以牽、以分別、以相攝。
 In this way, there are three sections, four strategies, twenty rows, wheels, pulling, distinguishing, and photographing.
云何以三節？
 Why are there three knots in the cloud?
諸行及識，其間第一節；
 Formations and Consciousnesses, the first section among them;
受及愛，彼間第二節；
 Reception and love, the second verse between each other;
有及生，彼間第三節。
 You and Sheng, the third section between them.
於過去以業煩惱緣現在果報，是第一節；
 The present retribution due to karma and troubles in the past is the first section;
以現在果報緣現在煩惱，第二節；
 With the present results and the present troubles, verse 2;
以現在煩惱緣未來果報，第三節。
 Using present troubles as the basis for future retribution, section three.
第一及第三因果節及有節，第二節果因節非有節。
 The first and third cause-and-effect sections have knots, but the second cause-and-effect section does not have knots.
有節者何義？
 What’s the point of being disciplined?
答：
 answer:
終無間未度陰入界，以初業煩惱緣故。
 In the end, the undead yin enters the realm, due to the troubles caused by the initial karma.
於諸趣更有生，此謂有生節。
 There is more life in all interests, this is called the festival of life.
問：
 question:
云何成？
 Yun Hecheng?
答：
 answer:
彼入無明愛相應，以造功德。
 He enters into the association of unconscious love to create merit.
惡業凡夫，彼於此時謂死。
 Ordinary people with bad karma will be called dead at this time.
以死受苦，臥置死人處，不見此世、不見彼世，失念不得念，是時受生苦。
 Suffering through death, lying in the place of the dead, not seeing this world, not seeing the next world, forgetting thoughts, and suffering in this life.
意念智成退、身勇猛成退，諸根漸漸失。
 The wisdom of the mind fades away, the courage of the body fades away, and all the roots gradually lose.
從身或上或下，命根失、燥失，如多羅葉燥。
 From the top or bottom of the body, the life root is lost and dryness is lost, such as dryness of Duoluo leaves.
於此時如眠夢，以葉四法起業、業相、趣、趣相。
 At this time, it is like a dream in sleep, with the four methods of leaf starting the karma, the karma, the interest, and the interest.
云何業？
 What's the point?
是其所造，或功德或非功德，或重或輕、或多或少。
 What they create may be meritorious or non-meritful, heavy or light, more or less.
如近其初所造，彼業即起。
 Just as it was created close to its beginning, the deed will begin.
業相者，彼處所依造業，彼處即起業伴侶。
 In the form of karma, the karma is created in that place, and the karmic partner is created in that place.
業相起，彼於時或如現作業。
 Karma arises from time to time, and it may be as it is now.
趣者，以功德緣善趣起，以非功德緣惡趣起。
 Interest arises from good destinies due to merit and deeds, and from bad destinies due to non-merit and deeds.
名趣相者，入胎時三事和合得生，化生者依處處生，是其所生處起，或宮殿或坐處、或山或樹或江，隨其趣及共取相起。
 The person named interesting phase is born when the three things are combined when entering the womb. The transformed person is born according to the place where it is born, whether it is a palace or a sitting place, a mountain, a tree or a river, depending on its interesting and common appearance.
彼於此時往彼，或倚或坐或臥，見彼或取。
 At this time, he goes there, leaning, sitting, or lying down, seeing him or taking it.
彼於此時，初所造業及業相，或趣及趣相作事，以速心現起滅，命終去速心無間，共命根滅成終。
 At this time, the karma and karma that he created at the beginning, or the interests and interests he did, appeared and disappeared with the mind of haste, and the mind of haste will eventually disappear, and the roots of life together will be destroyed and come to an end.
終心無間次第，以速心起，唯彼業或彼業相，或趣或取相作事。
 The mind of the end has no intermittent sequence, arising from the mind of speed, only doing things according to the karma or the form of the karma, or the interests or the characteristics.
果報心處度於後有，如燈燃燈，如從火珠出火。
 The resultant mind is located in the later existence, like a lamp burning a lamp, like fire emerging from a fire bead.
彼節心起，故如伴侶。
 The heart of that knot arises, so they are like companions.
於母腹依父母不淨，三十色業所成成起，處身有十。
 In the mother's womb, due to the uncleanness of the parents, thirty forms of karma have arisen, and there are ten bodies.
彼於老剎那無心過節，四十六色成起。
 He had no intention of celebrating the festival in the old moment, and the forty-six colors appeared.
業所造三十食節所成二色及八無心過節色，於老剎那共第二心，五十四色成起。
 The two colors created by the thirty food festivals and the eight unintentional festival colors formed by the karma, in the old moment, a total of second mind, fifty-four colors arise.
業所成三十食時所成三色及八如是起，識緣名色、名色緣識。
 The three colors and eight such things that are formed during the thirty days of food are caused by the action. Consciousness is dependent on name and form, and name and form are dependent on consciousness.
如是成有節，於是成三節可知。
 If it is formed into knots, it can be seen that it is divided into three knots.
問：
 question:
云何以四略？
 Why are there four strategies?
答：
 answer:
無明、行於過去業煩惱略，識、名色、六入、觸、受於現在果報略，愛、取、有於現在業煩惱略，生、老死於未來果報略。
 Ignorance is caused by the troubles caused by past karma, consciousness, name and form, six sense organs, contact, and feelings are affected by the consequences of the present. Love, grasping, and troubles caused by the current karma are caused by the consequences of birth, old age, and death in the future.
如是以四略可知。
 This can be seen from the four strategies.
問：
 question:
云何以二十行？
 Why are there twenty lines of clouds?
答：
 answer:
以取無明過去愛及取，以煩惱相成所取；
 To take the past love and grasping through ignorance, and to take what is caused by the troubles;
以取行過去有，以業相成所取；
 To take what has happened in the past, and to take what has been achieved through karma;
以取識名色六入觸受現在，以果報相生及老死成所取；
 To grasp the six-entrance contact of name, name, and form, to feel the present, to realize the rebirth of retribution and aging and death;
以取愛取現在，以煩惱相成所取；
 Take the present with love, take the present with troubles;
以取有現在行，以業相成所取；
 There is present behavior in taking, and there is taking in karma;
以取生老死未來識名色六入觸受成所取。
 It is obtained by taking birth, old age, death, future consciousness, name, form, six entrances, contact, and feelings.
此二十四法，以取其成就成二十。
 These twenty-four methods are made into twenty by taking their achievements.
如阿毘曇所說：
 As Abhitan said:
於初業有癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此生有，初所作業是其緣。
 There is ignorance in the initial karma, gathering is action, attachment is love, seeking is taking, and thinking is existence. These five dharmas exist in this life, and the initial work is their condition.
不了識入癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此業有，為未來生時緣、未來生時識度，是名色清淨。
 Failure to recognize and fall into delusion is ignorance, gathering is action, attachment is love, seeking is taking, and thinking is existence. These five dharmas exist in this industry, and they are the conditions for future rebirths and the knowledge of future rebirths. This is the purity of name and form.
是入所觸是觸、取是受，此二法於未來生有，於此所作業是其緣。
 What is touched is touching, and what is taken is feeling. These two phenomena will arise in the future, and what is done here is their condition.
如是以二十行可知。
 This can be seen from twenty lines.
云何以輪？
 Why do clouds rotate?
無明緣行，行緣識，乃至生緣老死，如是皆苦陰起。
 Actions that are dependent on ignorance, actions that are dependent on consciousness, and even life and old age and death are all caused by the Yin of suffering.
於此皆苦陰無知，此謂無明。
 All this is due to suffering and ignorance, which is called ignorance.
無明緣行者，復如是以輪可知。
 Those who follow the path of ignorance can know it through the wheel again.
云何以牽？
 How can the clouds be held?
二牽，所謂無明所初及老死所初於是。
 The second pull is the so-called beginning of ignorance and the beginning of old age and death.
問：
 question:
云何無明所初？
 Why is it so ignorant?
答：
 answer:
是說次第。
 It's about order.
云何老死所初：
 Yun He died at the beginning of his old age:
是度次第。
 It is the order of degrees.
復次無明所初，是有邊際面未來知道。
 Once again, the beginning of ignorance is that there is a marginal aspect to know in the future.
老死所初者，初邊際面過去知道。
 The beginning of old age and death is known from the beginning.
如是以牽可知。
 This can be seen by pulling.
問：
 question:
云何以分別？
 How can clouds be distinguished?
答：
 answer:
二種因緣，世間因緣及出世因緣。
 There are two types of causes and conditions, worldly causes and conditions and transcendental causes and conditions.
於是無明所初，是世因緣。
 So the origin of ignorance is the cause and condition of the world.
問：
 question:
云何出世因緣？
 What is the origin of this world?
答：
 answer:
苦依苦、信依信、喜依喜、踊躍依踊躍、倚依倚、樂依樂、定依定、如實知見依如實知見、厭患依厭患、無欲依無欲、解脫依解脫滅智，此謂出世因緣。
 Suffering depends on suffering, faith depends on faith, joy depends on joy, enthusiasm depends on enthusiasm, dependence depends on happiness, happiness depends on joy, concentration depends on concentration, knowing and seeing as it is depends on knowing and seeing as it is, aversion to suffering depends on aversion to suffering, having no desire depends on having no desire, liberation depends on The knowledge of liberation and annihilation is called transcendental causes and conditions.
復說四種因緣：
 Let’s talk about four kinds of causes and conditions:
業煩惱為因，種為因，有作、共業為因。
 Karmic troubles are the cause, seeds are the cause, there are actions and common karma are the cause.
問：
 question:
云何業煩惱為因？
 Why is trouble the cause?
答：
 answer:
無明所初。
 The beginning of ignorance.
云何種為因？
 What's the reason?
如種牙相續。
 Like the succession of dental implants.
云何有作？
 What can I do?
如化色。
 Such as color.
云何共業為因？
 Why do we share common deeds?
如地雪山海日月。
 Like the earth, snow, mountains, sea, sun and moon.
復有說：
 Fuyou said:
非此共業因，是諸色心法，時節為因，無有共業。
 This is not the cause of common karma, it is the various mental phenomena, the seasons are the cause, and there is no common karma.
如世尊說偈：
 As the World Honored One said:
業不與他共，　　是藏他不偷，
 Don't share your karma with him, just hide it from him and don't steal it.
人所作功德，　　其自得善報。
 The meritorious deeds done by people will be rewarded with good deeds.
如是分別可知。
 This way we can know the difference.
問：
 question:
云何以相攝？
 Why do clouds photograph each other?
答：
 answer:
四種相攝，陰相攝、入相攝、界相攝、諦相攝。
 There are four kinds of phases: yin phase, entrance phase, world phase and truth phase.
於是無明、行、觸、愛、取、有，行陰所攝。
 Therefore, ignorance, formation, contact, craving, grasping, and existence are captured by the yin of formation.
識，識陰所攝。
 Consciousness, captured by the consciousness yin.
名色，四陰所攝。
 Name and form are captured by the four Yins.
六入，二陰所攝。
 The six entrances are captured by the two Yins.
受，受陰所攝。
 Suffer, be taken by Yin.
生、老死，色陰所攝及行陰所攝。
 Birth, old age and death are captured by the color yin and the action yin.
無明、行、觸、受、愛、取、有、生、老死法，入所攝。
 Ignorance, formations, contact, feeling, craving, grasping, existence, birth, old age and death are all captured.
識意，入所攝。
 Be aware of the intention and take it into consideration.
名色，五內入所攝。
 Name and form are captured by the five internal elements.
六入，六內入所攝。
 Six entrances, six inner entrances.
無明、行、觸、受、愛、取、有、生、老死，法界所攝。
 Ignorance, formations, contact, feeling, love, grasping, existence, birth, old age and death are all captured by the Dharma Realm.
識意，識界所攝。
 Consciousness is captured by the consciousness world.
名色，五界所攝。
 Name and form are captured by the five realms.
六入，十二諦所攝。
 The six entrances are captured by the Twelve Truths.
無明、愛、取，十諦所攝。
 Ignorance, craving, and grasping are captured by the Ten Noble Truths.
餘九苦諦所攝。
 Photographed by the remaining nine truths of suffering.
出世因緣，道分，道諦所攝。
 Transcendental causes and conditions, Tao divisions, captured by Tao truth.
因緣滅，滅諦所攝。
 The cessation of causes and conditions is captured by the truth of cessation.
如是以相攝可知。
 This can be seen from the photograph.
如是以行因緣方便可知。
 This can be seen through the expedient of causes and conditions.
此謂因緣方便(因緣方便已竟)。
 This is called the expediency of causes and conditions (the expediency of causes and conditions has been completed).
解脫道論卷第十
 Volume 10 of the Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第十一阿羅漢優波底沙梁言大光造
 Volume 11 of the Treatise on the Path to Liberation, Arahant Upadisha Liangyan, written by Great Light
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala
五方便品之二
 The second of five convenience items
問：
 question:
云何聖諦方便？
 How can the holy truth be convenient?
答：
 answer:
謂四聖諦，苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。
 It is called the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path of Suffering.
問：
 question:
云何苦聖諦？
 Why bother with the Holy Truth?
答：
 answer:
生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦。
 The suffering of birth, the suffering of old age, the suffering of death, the suffering of sorrow, the suffering of sadness, the suffering of sorrow, the suffering of hatred, the suffering of resentment, the suffering of separation from love, and the suffering of not being able to seek are the sufferings of the five negative feelings.
生苦者，於眾生種類諸陰起，此一切苦集義。
 Suffering arises from all kinds of yin in all sentient beings, and all these sufferings have their own meaning.
老苦者，以生諸界熟，此失力色諸根念慧義。
 Those who suffer from old age are born in all realms and have lost their power, form, and all their faculties to think about wisdom and meaning.
死苦者，壽命滅，作畏怖義。
 Those who suffer the pain of death, whose life span is extinguished, have the meaning of fear and fear.
憂苦者，至苦處心畏懼，此內燒義。
 Those who are suffering are afraid of suffering, and their righteousness is burning within them.
憂悲苦者，苦至語言，此內外燒義。
 Those who are sad and miserable are as bitter as words, which burns out meaning both internally and externally.
苦苦者，身苦，此因苦身義。
 Those who suffer suffer, the body suffers, and this is why the body suffers.
惱苦者，心苦，此因苦心義。
 Those who are distressed have a painful heart, so the meaning of suffering is meaning.
怨憎會苦者，與不可愛眾生共和合，此作苦義。
 Resentment and hatred lead to suffering, and harmony with unlovable beings is the meaning of suffering.
愛別離苦者，與可愛眾生共分散離別，此作憂苦義。
 Those who love the pain of separation and separation are separated and separated from each other with beloved living beings. This is the meaning of sorrow and suffering.
求不得苦者，樂得與不可愛別離、樂可愛和合，彼不得，失樂義。
 If you cannot seek suffering, you will be separated from the unlovable and happy, and the lovely and happy will be combined. If you cannot find the other, you will lose the meaning of happiness.
已略說五受陰苦者，不離五受陰苦，是故以略五受陰苦。
 The negative sufferings of the five types of suffering have been briefly discussed, but they are inseparable from the negative sufferings of the five types of feeling. Therefore, the negative sufferings of the five types of feeling are briefly discussed.
問：
 question:
云何五受陰？
 Why do you suffer from Yin for five years?
答：
 answer:
色受陰、痛受陰、想受陰、行受陰、識受陰。
 Form is subject to pain, pain is subject to yin, thought is subject to yin, volition is subject to yin, and consciousness is subject to yin.
如陰方便廣說，如是可知。
 If Yin convenience is widely said, this can be known.
於是二種苦，處苦、自性苦。
 So there are two kinds of suffering, suffering in one's place and suffering in one's own nature.
於是生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦，此謂處苦。
 Therefore, life is suffering, death is suffering, resentment and hatred are suffering, separation from love is suffering, and failure to seek is suffering. To summarize the suffering of the five negative feelings, this is called the suffering of the base.
憂苦、憂悲苦、惱苦，此謂自性苦。
 Suffering, sorrow, sorrow, and annoyance are called self-nature suffering.
三種苦者，苦苦、壞苦、行苦。
 The three kinds of suffering are suffering, suffering, and suffering.
於是身苦心苦，是謂苦苦。
 So the body is suffering and the mind is suffering, which is called suffering.
有漏樂受彼處壞，是謂壞苦。
 When there is outflow of pleasure and the feeling is bad, it is called bad suffering.
五受陰行苦，此謂苦聖諦。
 The five negative feelings are suffering, this is called the Noble Truth of Suffering.
問：
 question:
云何苦集聖諦？
 Why bother to collect the holy truth?
答：
 answer:
愛令復生，與欲共起，處處起如是欲愛、有愛、不有愛。
 Love brings rebirth and arises together with desire. Desire and love arise everywhere, there is love and there is no love.
此愛令復生者，有愛多成令有生愛。
 This love resurrects those who have love, and the more love they have, the more love they bring to life.
苦集者，唯愛不共，故說苦集。
 Those who suffer from hardships only have different loves, so they are said to suffer from hardships.
與欲共起者，唯愛令歡喜名起，令染名染。
 The only thing that arises together with desire is love, which causes joy to be named and dye to be dyed.
共染起喜，起者是處，處令身性起，是處歡喜。
 The place where joy arises from co-infection, and the place where the body nature arises, is the place where joy arises.
是處可愛色，是處歡喜。
 It’s a lovely place, it’s a joyful place.
如是欲愛、有愛、非有愛，除有愛及不有愛，餘愛是欲愛。
 Such is the love of desire, the presence of love, and the absence of love. Apart from the presence of love and the absence of love, the remaining love is desire love.
有愛者，與常見共起。
 Those who love will be common.
非有愛者，與斷見共起。
 Those who do not have love will arise together with renunciation.
此謂苦集聖諦。
 This is called the noble truth of the origin of suffering.
問：
 question:
云何苦滅聖諦？
 Why suffer the destruction of the noble truth?
答：
 answer:
唯愛滅無餘、捨、遠離、解脫、無處，此謂苦滅聖諦。
 Only the cessation of love leaves no residue, equanimity, distance, liberation, and nowhere. This is called the noble truth of the cessation of suffering.
問：
 question:
不然。
 otherwise.
此亦集滅，何故世尊說苦因滅？
 This is also a collection of emotions. Why does the World-Honored One say that the cause of suffering has ceased?
答：
 answer:
苦因滅故成不生滅，應作證義，是故集滅，世尊說苦滅。
 The cause of suffering ceases, so it does not arise or cease. It should prove its righteousness. This is why the World Honored One said that suffering ceases.
問：
 question:
云何苦滅道聖諦？
 Why bother to understand the holy truth?
答：
 answer:
此八正分道，如是正見、正思惟、正語、正業、正命、正精進、正念、正定。
 The Eightfold Path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
正見者，四諦智。
 Right view is the wisdom of the Four Noble Truths.
正思惟者，是三善思惟。
 Those who think rightly think about the three virtues.
正語者，離四惡行。
 He who speaks rightly avoids the four evil deeds.
正業者，是離三惡行。
 A righteous person is one who abstains from the three evil deeds.
正命者，離邪命。
 Those who live uprightly stay away from evil lives.
正精進者，四正勤。
 Those who are diligent and diligent have the four right diligences.
正念者，四念處。
 Those who are righteous have the four foundations of mindfulness.
正定者，四禪。
 Right concentration, the four Zen.
復次若修行聖道，於泥洹知見此謂正見，唯於泥洹覺是正思惟，彼斷邪語是正語，斷邪業是正業，彼斷邪命是正命，斷邪精進是正精進，於泥洹念是正念，於泥洹專心是正定。
 Again, if you practice the holy path, you will know that this is called right view, and only in Nihuan will you realize that it is right thinking, to stop wrong speech is right speech, to stop wrong karma is right karma, to stop wrong livelihood is right livelihood, to stop wrong energy is right effort , Thinking in Nihuan is right mindfulness, and concentrating on Nihuan is samadhi.
於是慧根、慧力、慧如意足、擇法覺分，成入內正見。
 Then the root of wisdom, the power of wisdom, and the wisdom of wisdom are sufficient, and the enlightenment factor of choosing the Dharma becomes the inner right view.
精進根、精進力、精進如意足、欲如意足、精進覺分、四正勤，成入內精進。
 The root of effort, the power of effort, sufficient effort, sufficient desire, the enlightenment factor of effort, and the Four Right Efforts become inner effort.
念根、念力、念覺分、四念處，成入內正念。
 The root of mindfulness, power of mindfulness, awareness of mindfulness, and the four bases of mindfulness form the inner mindfulness.
定根、定力、心如意足、信根、信力、定覺分、喜覺分、猗覺分、捨覺分，成入內正定。
 The root of concentration, the power of concentration, the contentment of the mind, the root of faith, the power of faith, the parts of concentration, joy, joy, and equanimity will lead to inner samadhi.
如是三十七菩提法，成入八正道內，此謂苦滅道聖諦。
 In this way, the thirty-seven Bodhi Dharma can be integrated into the Eightfold Path. This is called the Holy Truth of the Path of Suffering.
此謂四聖諦。
 These are called the Four Noble Truths.
問：
 question:
何故說四聖諦，不三不五？
 Why do we say that the Four Noble Truths are neither three nor five?
答：
 answer:
一切疑。
 All doubts.
為世間出世間果因故成四。
 The causes and effects of the world and the world become four.
問：
 question:
云何？
 Why?
世諦果苦，集世諦因，果滅，出世諦果。
 The fruit of worldly truth is suffering, the cause of worldly truth is gathered, the fruit is destroyed, and the fruit of transcendental truth is.
道，出世諦因。
 Tao, the true cause of transcendence.
是故四，不三不五。
 That’s why four, not three or five.
復次應知、應斷、應證、應修，以四句故成四。
 The following should be known, should be judged, should be realized, and should be cultivated, so the four sentences make up four.
此四聖諦，以十一行可勝可知。
 These Four Noble Truths can be known through eleven actions.
如是以句義、以相、以次第、以略、以譬喻、以分別、以數、以一、以種種、以次第，廣以相攝。
 In this way, we use the meaning of the sentence, the phase, the order, the summary, the analogy, the distinction, the number, the one, the variety, the order, and the general phase.
問：
 question:
云何以句義？
 Why does the cloud mean the meaning of the sentence?
答：
 answer:
聖諦者，聖人所說名聖諦，通達彼故成聖諦。
 The holy truth is called the holy truth spoken by the sage. If you understand it, you will become the holy truth.
諦者，如是義、不異義、自相不異義。
 The truth is, this meaning has no different meanings, and it has no different meanings from itself.
苦者果義，集者因義，滅者隨滅義，道者見第一義。
 The meaning of suffering is the result, the meaning is the cause, the meaning is the destruction, and the Taoist sees the first meaning.
如是以句義可知。
 This can be seen from the meaning of the sentence.
問：
 question:
云何以相？
 Why do clouds appear?
答：
 answer:
苦者過患相，集者因相，滅者不生相，道者方便相。
 Suffering is the sign of fault, accumulation is the sign of cause, destruction is the sign of non-rebirth, and Tao is the sign of convenience.
復次苦者逼惱相、憂相、有為相、有邊相，集者聚相、因緣相、和合相、著相，滅者出離相、寂寂相、無為相、醍醐相，道者乘相、令到相、見相、依相。
 Repeatedly, suffering includes the appearance of distress, worry, action, and edges; the accumulation includes the appearance of gathering, cause and effect, harmony, and attachment; and the destruction includes the appearance of separation, tranquility, inaction, and enlightenment. The person multiplies the phase, causes the phase to arrive, sees the phase, and relies on the phase.
如是異相可知。
 It can be seen that it is different.
問：
 question:
云何以次第？
 Why the order?
答：
 answer:
以麁義及證義，初說苦諦。
 With the help of Yiyi and Zhengyi, he first explained the truth of suffering.
此苦以此生第二集。
 This is the second episode of this life.
此集滅是此苦滅，第三滅。
 This episode is the cessation of suffering, the third cessation.
此方便為實滅，第四說道。
 This expedient is actual annihilation, the fourth explanation says.
如明了醫，初見病源，後問病緣，為滅病故，如病說藥。
 For example, if you understand medicine, you will first see the cause of the disease, and later ask about the cause of the disease, and in order to eliminate the disease, you will prescribe medicine as if it were a disease.
如是病，如苦可知。
 Such a disease can be known as suffering.
如是病因緣，如集可知。
 The causes and conditions of such diseases can be known by gathering together.
如是病盡，如脫滅可知。
 It will be known if the disease is gone and eliminated.
如是藥，如道可知。
 Such medicine can be known as the Tao.
如是以次第可知。
 This can be seen in order.
問：
 question:
云何以略？
 Why should I omit it?
答：
 answer:
生是苦，令生是集，苦止是滅，令止是道。
 Birth is suffering, causing suffering to arise is the accumulation, suffering to cease is the cessation, and causing cessation to exist is the path.
煩惱處是苦，煩惱是集，斷煩惱是滅，斷方便是道。
 The place of troubles is suffering, troubles are collections, the elimination of troubles is cessation, and the elimination of convenience is the path.
苦能起開身見門，集能起開斷見門，滅能起開常見門，道能起開邪見門。
 Suffering can arise to open the door of body view, concentration can arise and open the door of broken view, cessation can arise and open the door of ordinary view, and Tao can arise and open the door of wrong view.
如是以略可知。
 This can be seen in a nutshell.
問：
 question:
云何以譬喻？
 How can this be used as an analogy?
答？如毒樹，如是苦可知。
 answer? Like a poisonous tree, you can know how bitter it is.
如種，如是集可知。
 Such as seed, such as collection can be known.
如是燒種，如是滅可知。
 If the seed is burned, it will be destroyed.
如火，如是道可知。
 Like fire, this way can be known.
如此岸有苦有怖畏，如是苦可知。
 There is suffering and fear on this shore. Such suffering can be known.
如流，如是集可知。
 Like a stream, it can be known by gathering like this.
如彼岸無苦無怖畏，如是滅可知。
 Just as there is no suffering or fear on the other shore, it can be known that it is destroyed like this.
如船能渡，如是道可知。
 Just as a boat can cross it, so can the way be known.
如擔擔，如是苦可知。
 It's like carrying a burden, so you can know the pain.
如取擔，如是集可知。
 If you take a load, you will know how to gather it.
如置擔，如是滅可知。
 If you put a burden on it, you will know how it will be destroyed.
如置擔方便，如是道可知。
 If it is convenient to place burdens, this is the way to know.
如是以譬喻可知。
 This can be seen by analogy.
問：
 question:
云何以分別可知？
 How can the clouds be distinguished?
答：
 answer:
四種諦，語諦、各各諦、第一義諦、聖諦。
 The four truths are the Truth of Speech, the Truth of Golgotha, the First Truth, and the Noble Truth.
於是說實語非不實，是謂語諦。
 Therefore, speaking truth is not untrue, it is the truth of predicate.
於各各諦大入諸見，此謂各各諦。
 In the great truth of the various views, this is called the truth of the various things.
彼諦比丘妄語愚癡法，彼不妄語愚癡法是諦。
 That is the truth. Bhikkhu lies about the Dharma of foolishness and delusion. He does not lie about the Dharma of foolishness and delusion. This is the truth.
泥洹者是第一義諦。
 Being muddy is the first truth.
是聖人所修行，是聖諦。
 It is practiced by saints and is the noble truth.
於此所樂聖諦。
 Enjoy the holy truth here.
如是以分別可知。
 This can be seen through the distinction.
問：
 question:
云何以數可知。
 How can the clouds be counted?
答：
 answer:
除愛，於三地善不善無記法是苦諦；
 Apart from love, having no memory of good or bad in the three places is the truth of suffering;
愛是集諦；
 Love is the ultimate truth;
斷彼是滅諦；
 To cut off that is the truth of annihilation;
八分道是道諦。
 The Eightfold Path is the truth of the Tao.
復次除愛，餘煩惱，於第三地善不善無記法是苦諦；
 Once again, love is eliminated and only worries remain. In the third place, good and bad things cannot be remembered. This is the truth of suffering;
愛及餘煩惱是集諦；
 Love and all the troubles are the ultimate truth;
斷彼是滅諦；
 To cut off that is the truth of annihilation;
道者是道諦。
 The Taoist is the truth.
復次除愛，餘煩惱一切不善，於三地善有記法是苦諦；
 Once again, apart from love, all the remaining troubles are unwholesome, and good deeds in the three places are recorded, which is the truth of suffering;
愛及與煩惱一切不善是集諦；
 Love and all unwholesome defilements are the ultimate truth;
斷彼是滅諦；
 To cut off that is the truth of annihilation;
道是道諦。
 Tao is the truth.
復次除愛與煩惱及一切不善，於三地不善、於三地無記法是苦諦；
 Again, eliminating love, worries, and all unwholesomeness, being unwholesome in the three places, and having no memory of the Dharma in the three places is the truth of suffering;
愛及餘煩惱及一切不善，於三地善此集諦；
 Love and the rest of the troubles and all unwholesomeness, this is the ultimate truth of being good in the three places;
斷彼是滅諦；
 To cut off that is the truth of annihilation;
道是道諦。
 Tao is the truth.
於是覓有氣味義是愛，集有結使義，餘煩惱是集；
 So the meaning of finding the smell is love, the meaning of gathering is the meaning, and the remaining troubles are the gathering;
以可斷義、以令起有義，一切不善是集；
 To judge the meaning and to make it meaningful, all unwholesome things are gathered together;
以令有義，於三地善法是集。
 To make it righteous, the good Dharma in the three places is gathered.
於是愛及餘煩惱是集，一切不善於三地及善，或苦諦或集諦，逼惱、憂、有為有邊相，故成苦諦。
 Therefore, love and the rest of the troubles are a collection, and everything that is not good at the three grounds and good, or the truth of suffering or the truth of suffering, forcing annoyance, worry, and conditioned have edges, so it becomes the truth of suffering.
聚因緣、著和合相故，成集諦。
 The gathering of causes, conditions, and combinations constitutes the truth of collection.
如是以數可知。
 This can be seen by counting.
問：
 question:
云何以一可知？
 How can one know the cloud?
答：
 answer:
此四諦以四行成一，以諦義、以如義、以法義、以空義。
 These four truths are composed of four elements: truth meaning, ruyi meaning, dharma meaning, and emptiness meaning.
如是以一可知。
 This can be known by one.
問：
 question:
云何以種種可知？
 How can it be known in all kinds of ways?
答：
 answer:
二諦，世諦、出世諦。
 The two truths are worldly truth and transcendental truth.
世諦者，有漏、有結、有縛、有流、有厄、有蓋、可觸、有取、有煩惱，所謂苦及集。
 The truth of the world is that there are outflows, knots, bindings, currents, troubles, coverings, touchability, grasping, and troubles, which are called suffering and accumulation.
出世諦者，無漏、無結、無縛、無流、無厄、無蓋、不可觸、無取、無煩惱，所謂滅道。
 The transcendental truth has no leakage, no knots, no bondage, no currents, no troubles, no cover, no touch, no grasping, and no troubles, which is called the path of escape.
三諦有為，滅諦無為。
 The Three Truths are action, and the truth of cessation is non-action.
三諦無色，苦諦有色無色。
 The three truths are colorless, and the truth of suffering is colorless.
集諦不善，道諦善，滅諦無記，苦諦善、不善、無記。
 The truth of accumulation is unwholesome, the truth of path is good, the truth of cessation is unrecorded, the truth of suffering is good, unwholesome, and unrecorded.
苦諦可知，集諦可斷，滅諦可證，道諦應修。
 The truth of suffering can be known, the truth of gathering can be broken, the truth of cessation can be realized, and the truth of path should be cultivated.
如是以種種可知。
 This can be known in various ways.
問：
 question:
云何以次第廣？
 Why are the clouds so wide?
答：
 answer:
以一種，有識身是苦，集我慢，斷彼是滅，身念是道。
 In one way, knowing that the body is suffering, gathering self-arrogance and cutting off that is cessation, and thinking about the body is the way.
以二種，名色是苦、是無明，有愛是集，斷彼是滅，奢摩他、毘婆舍那是道。
 There are two types: name and form are suffering and ignorance, existence and love are the gathering, cessation is the cessation, samatha and vipassana are the path.
以三種成，所謂苦苦是苦諦，三不善根是集，斷彼是滅，戒定慧是道。
 With three kinds of achievement, the so-called suffering is the truth of suffering, the three unwholesome roots are the collection, the elimination of them is the cessation, and the precepts, concentration and wisdom are the path.
以四種成：
 Made into four types:
四身性處是苦，四顛倒是集，斷顛倒是滅，四念處是道。
 The four places of body nature are suffering, the four places of inversion are the gathering, the end of the inversion is the cessation, and the four places of mindfulness are the path.
以五種成。
 Made of five kinds.
五趣是苦，五蓋是集，斷蓋是滅，五根是道。
 The five pleasures are suffering, the five hindrances are the gathering, the breaking of the hindrances is the annihilation, and the five roots are the path.
以六種成：
 Made of six types:
六觸入是苦，六愛身是集，斷愛身是滅，六出離法是道。
 The six contact points are suffering, the six attachments to the body are collections, the cessation of attachments to the body is cessation, and the six escapes are the path.
以七種成：
 Made of seven kinds:
七識住是苦，七使是集，斷七使是滅，七菩提分是道。
 The persistence of the seven consciousnesses is suffering, the gathering of the seven causes, the annihilation of the seven causes, and the path to enlightenment.
以八種成：
 Made of eight kinds:
八世間法是苦，八邪邊是集，斷八邪邊是滅，八正分是道。
 The eight worldly dharmas are suffering, the eight evil sides are the collection, the eight evil sides are the cessation, and the eight right parts are the path.
以九種成：
 Made of nine kinds:
九眾生居是苦，九愛根法是集，斷彼是滅，九正作意根法是道。
 The nine living beings live in suffering, the nine roots of love are gathered together, the destruction of them is annihilation, and the nine roots of correct intention are the path.
以十種成：
 Made of ten kinds:
十方行是苦，十結使是集，斷結是滅，十想是道。
 Actions in the ten directions are suffering, ten knots are gatherings, breaking knots is cessation, and ten thoughts are the path.
如是以次第廣可知。
 In this way, it can be known widely.
問：
 question:
云何以攝？
 Why take pictures of clouds?
答：
 answer:
三種攝，陰攝、入攝、界攝。
 There are three types of photography: yin photography, entry photography, and boundary photography.
於是苦諦五陰所攝，集諦及道諦行陰所攝，滅諦非陰所攝。
 Therefore, the truth of suffering is captured by the five yin, the truth of collection and the truth of the path are captured by the yin, and the truth of cessation is captured by the non-yin.
苦諦十二入所攝，三諦法入所攝，苦諦十八界所攝，三諦法界所攝。
 The twelve truths of suffering are captured, the three truths are captured by the Dharma realm, the eighteen realms of the suffering truth are captured, and the three truths are captured by the Dharma realm.
如是以攝可知。
 This can be seen by taking pictures.
以此行於聖諦知令起，此謂聖諦方便(聖諦方便已竟)。
 In this way, the knowledge of the noble truth arises, which is called the expedient of the noble truth (the expedient of the noble truth has been completed).

12 - CHAPTER 12 Exposition of the Truths (Sacca-niddesa)

解脫道論分別諦品第十二之一
 Part 12 of the Discrimination of the Path of Liberation
爾時坐禪人，已明了陰界入因緣諦，已得聞戒頭陀禪，以凡夫未解脫怖畏惡趣，已觀惡趣怖，已觀無始生死怖，已觀一剎那不可得，已觀三百鉾刺喻，已觀燒頭愛喻，未分別四聖諦，為分別聖諦，當作方便、當作欲、當作勇猛精進，專心緣念具足應令滿。
 At that time, the person who is sitting in meditation has understood the truth of causes and conditions for entering the nether world, has heard the precepts and precepts of meditation, and has contemplated the horror of the evil realm before being liberated from the fear of the evil realm, has contemplated the horror of birth and death without beginning, has contemplated the inaccessibility of a single moment, has contemplated The metaphor of three hundred thorns is a metaphor of love that burns one's head, but the Four Noble Truths are not distinguished. For the purpose of distinguishing the Noble Truths, it should be regarded as convenience, as desire, and as courageous and diligent progress, and the concentration of mind and thoughts should be fulfilled.
問：
 question:
云何當作？
 What should I do?
答：
 answer:
彼坐禪人初四聖諦當聞，或以略或以廣或以略廣，以聞以義以誦當受持。
 Those who sit in meditation should hear the Fourth Noble Truth, either briefly or broadly or broadly. They should listen to it, recite its meaning, and uphold it.
是時坐禪人入寂寂坐，不亂心不去來心，四聖諦應令起。
 At this time, when the meditator sits in silence, his mind is not distracted, his mind is not going away, and the Four Noble Truths should arise.
初苦諦應令起，或以陰或以入或以界陰法，以自相以陰相應令起，如陰方便廣說，如是當知。
 The truth of initial suffering should arise, either by Yin, by entering or by the Yin method of the realm, by the self-phase and Yin correspondingly, and it should be known as the Yin expedient is widely explained.
入者以入相應令起，如入方便廣說，如是當知。
 The person who enters it starts with the corresponding command, and it is like entering the expedient and expounding it widely, so you should know it.
界者以界相應令起，如界方便廣說，如是當知。
 The world is based on the corresponding order of the world, and it is like the world's convenient expedients. This is what you should know.
彼坐禪人，如是已陰入界，唯有陰入界、無眾生無命，已令起已得行想。
 For those who are sitting in meditation, the yin has entered the world. Only the yin has entered the world. There are no living beings and no lives, and the thoughts of the achieved actions have arisen.
爾時已略作二種令起，所謂名、色。
 At that time, two kinds of primordial phenomena were briefly mentioned, namely name and form.
於是色陰十入十界色，四陰意入七界，是名法入法界。
 Then the ten shades of form enter the ten realms of form, the four shades of mind enter the seven realms, and this is the name of Dharma entering the Dharma Realm.
或名或色，餘名餘色。
 Either name or color, more names than colors.
餘名餘色者以色空，色者以名空，名者以色不離，色者以名不離。
 The name of the remaining color is empty, the color is empty, the name is color, and the color is inseparable.
如鼓聲唯依名色生。
 Just like the sound of a drum arises only from name and form.
依色名生，如盲跛遠行。
 Living according to color and name is like walking a long way blindly and lamely.
問：
 question:
名色者何差別？
 What is the difference between name and form?
答：
 answer:
名者無身，色者有身。
 Name has no body, color has a body.
名者有所知，色者無所知。
 Names have knowledge, colors have no knowledge.
名者輕轉，色者遲轉。
 Those who are famous turn around slowly, those who are famous turn around slowly.
名無聚，色有聚。
 There is no gathering in name, but there is gathering in form.
名者覺知思識，色者無此。
 Name is aware of thoughts, form is not like this.
色者行倚坐臥屈申，名無此。
 The color person walks, leans, sits, lies, and bows, and has no such name.
名者知我行我倚我坐我臥我屈我申，色無此。
 The famous person knows that I walk, I lean, I sit, I lie down, I bend, I bow, and there is nothing like this.
色者飲食噉甞，名無此。
 Those who are lustful eat and drink, which is not the name.
名者知我飲我食我噉我甞，色無此。
 The famous ones know that I drink, I eat, I eat, I eat, and there is no such thing as color.
色者拍戲笑啼種種言說，名無此。
 Sexy people make plays, laugh, cry and talk all kinds of things, but they have no such name.
名者知我拍我笑我戲我啼我種種言說，色無此。
 Famous people know me, shoot, laugh, play, cry and say all kinds of things, but there is nothing like this.
謂名色差別。
 It is called the difference between name and color.
彼坐禪人如是名色，唯以名色、無眾生無命。
 The person who is sitting in meditation has such name and form. Only with name and form, there are no living beings and no life.
已令起、已得行想，爾時一切作略。
 Already ordered and thought about, everything is planned.
苦諦者令起如實知見清淨，令名色起。
 The truth of suffering causes the pure knowledge and seeing of truth to arise, and causes the emergence of name and form.
此總語苦諦令起可知。
 This general statement makes it possible to know the truth of suffering.
彼坐禪人如是已令起苦諦，作眾生想，從此苦因緣應觀。
 In this way, the person who is sitting in meditation has caused the truth of suffering to arise, thinking about sentient beings, and from then on he should observe the causes and conditions of suffering.
問：
 question:
此苦何因緣何集？
 What is the cause and origin of this suffering?
答：
 answer:
彼坐禪人如是知，此苦生為因緣，生者有為因緣，有者取為因緣，取者愛為因緣，愛者受為因緣，受者觸為因緣，觸者六入為因緣，六入者名色為因緣，名色者識為因緣，識者行為因緣，行者無明為因緣。
 This person who meditates knows this way: suffering arises as a cause and condition, what is born is a cause and condition, what is taken is a cause and condition, what is taken is a cause and condition, what is loved is a cause and condition, what is loved is felt as a cause and condition, what is touched is the cause and condition, and the six senses touched are the cause and condition, and the six senses are the cause and condition. The name and form of the person who enters are the cause and condition, the consciousness of name and form is the cause and condition, the person who knows the behavior is the cause and condition, and the ignorance of the practitioner is the cause and condition.
如是無明緣行，行緣識，生緣老死，成憂悲苦惱，如是悉苦陰成起。
 Such actions are conditioned by ignorance, karma is conditioned by consciousness, birth is conditioned by old age and death, leading to sorrow, sorrow, and suffering, and all the yin of suffering arises.
彼坐禪人如是以因緣所縛以廣觀，爾時以作略，此受緣愛，彼苦集令起。
 The person who is sitting in meditation is thus bound by causes and conditions to take a broad view, and then summarizes this feeling of love and the accumulation of suffering.
或法住智、或聖取因緣智，或離疑清淨，此眾語言集諦令起智。
 Either the wisdom of Dharma abiding, the wisdom of holy access to causes and conditions, or the purity of freedom from doubts, these all-language collection of truths lead to wisdom.
彼坐禪人以令起苦集，於三昧已度疑，爾時觀苦滅，誰滅？
 That person who is sitting in meditation is trying to cause suffering to arise. He has resolved his doubts in samadhi. Then he observes that suffering has ceased. Who will eliminate it?
為苦滅。
 For the cessation of suffering.
誰滅？
 Who will be destroyed?
為此苦滅。
 For this suffering ceases.
彼坐禪人如是知，從生滅此苦滅，從生滅有滅，從有滅取滅，從取滅愛滅，從無明滅行滅。
 This meditator understands that suffering ceases from birth and death, from birth and death existence ceases, from existence ceases taking is taken, from taking ceases love ceases, from ignorance the action ceases.
如是從無明滅行滅，從行滅識滅，從生滅老死憂悲苦惱滅，如是此一切苦陰成滅。
 In this way, the cessation of ignorance and the cessation of consciousness, the cessation of birth and death, the cessation of sorrow and suffering, and the cessation of all suffering.
彼坐禪人如是因緣所縛滅，已廣已觀，爾時作略，此受緣愛，從彼滅苦滅，令起滅諦。
 The person who is sitting in meditation has observed the annihilation of such causes and conditions. At that time, he made a summary, and the love of this condition caused the cessation of suffering and the cessation of the truth.
彼坐禪人如是已令起滅諦，爾時觀苦滅道：
 That person who was sitting in meditation had already taught the truth of arising and cessation, and then he meditated on suffering and said:
何道？
 What's the point?
何具足為愛滅？
 What can be destroyed by love?
彼坐禪人如是知於五受陰觀過患，此道此具足為愛滅，令起道諦，如諦方便廣說，如是可知。
 Those who meditate thus know the shortcomings of the Yin view of the Five Feelings, and this path is sufficient for the cessation of love, so that the truth of the path arises, as the truth is widely expounded, so it can be known.
彼坐禪人如是以次第已令起四諦，爾時於五受陰，以一百八十法次第以聚分別觀，所有色過去未來現在、或內或外、或大或小、或麁或妙、或遠或近，一切色以無常廣觀，以廣觀苦、以廣觀無我。
 The person who meditates in this way has awakened the Four Noble Truths in this way. At that time, in the five senses, he uses the one hundred and eighty Dharma steps to observe all forms, past, future and present, whether they are internal or external, large or small, small or large. Wonderful, whether far or near, all colors are observed with the broad view of impermanence, with the broad view of suffering, with the broad view of non-self.
如是所有受、所有想、所有行、所有識，於一一陰十二法門，於五陰五十二成六十，六十無常見、六十苦見、六十無我見，成一百八十。
 In this way, all feelings, all thoughts, all actions, and all consciousness, in the twelve dharma doors of one Yin, become sixty in the five Yin fifty-two, sixty no common sight, sixty suffering view, and sixty no self view, become one hundred. eighty.
復次一百八十法門，六內入、六外入、六識身、六觸身、六受身、六想身、六思身、六愛身、六覺、六觀。
 Again, there are one hundred and eighty Dharma doors, six internal entrances, six external entrances, six consciousness bodies, six contact bodies, six feeling bodies, six thought bodies, six thinking bodies, six loving bodies, six awareness bodies, and six contemplation bodies.
此十六成六十，六十無常見、六十苦見、六十無我見，三六十成一百八十。
 This sixteenth percentile is sixty percent, sixty percent is the common view, sixty percent is the view of suffering, sixty percent is the view of no self, and three hundred and sixty percent is one hundred and eighty percent.
彼久遠年時日月月半日夜時念剎那，以迴轉法行成新故，如燈焰相續成轉。
 For a long time, every day, month, half day, and night, I thought about it for a moment, and turned the Dharma into a new one, just like the flames of a lamp that continue to turn.
以無常於行分別觀，以惡趣受苦、飢渴怖畏，求覓愛別離老病死憂悲苦惱。
 Distinguish between observing impermanence and conduct, suffering, hunger, thirst, and fear in the lower realms, seeking love and farewelling old age, sickness, death, sorrow, and suffering.
此行相應相續。
 This line continues accordingly.
以苦於行觀分別，從陰入界、因緣、諦、業果報因緣令生所生，無眾生、不動、無事、自性行成起。
 Distinguish by observing suffering and action, from the yin realm, cause and condition, truth, karma and result, the cause and effect of karma, there are no sentient beings, no movement, no things, and the origin of self-nature.
以無我於觀分別，於行色無常，以滅義、以苦怖義、無我不實義，以作略廣分別如是受想行識無常滅義。
 The distinction is based on the observation of non-self, the impermanence of behavior and form, the meaning of annihilation, the meaning of suffering and fear, the meaning of selflessness and non-reality, and the broad distinction of such feelings, thoughts, actions, and awareness of the impermanence of annihilation.
苦者以怖義，無我以不實義，如是作略廣分別。
 Suffering means fear, selflessness means unreality, so we can make a broad distinction.
於是以無常已分別除常想，以苦分別除樂想，以無我分別除我想。
 Therefore, the perception of impermanence is eliminated, the perception of happiness is eliminated by the perception of suffering, and the perception of self is eliminated by the perception of non-self.
問：
 question:
云何以無常廣分別？
 Why is the cloud so impermanent and widely differentiated?
答：
 answer:
如實見一切諸行，無有為邊、滅為邊，於無相或令起心，於無相界為安心，是故以無常廣分別。
 Seeing all actions as they really are, they have neither existence nor cessation, and the mind may arise in the formless world, and feel at ease in the formless realm, so it is widely differentiated by impermanence.
問：
 question:
云何以苦分別？
 Why is it difficult to separate?
答：
 answer:
於一切諸行令心怖畏，從作願令起心，於無作願為心安，是故以苦廣分別。
 All actions make the mind fearful, making vows makes the mind peaceful, and making no vows makes the mind peaceful. Therefore, suffering is widely distinguished.
問：
 question:
云何以無我廣分別？
 Why is it that there is no such thing as self-discrimination?
答：
 answer:
於一切法見從他從此執令起心，於空界為心安，是故以無我廣分別。
 From now on, he will hold his heart to all dharma views, and he will be at peace in the empty world, so he is widely differentiated by non-self.
如是分別三有、五趣、七識住、九眾生居，以滅怖畏，以無實觀之(分別智已竟)。
 In this way, we distinguish the three existences, the five realms, the seven consciousnesses, and the nine living beings, so as to eliminate fear and observe them without reality (the wisdom of discrimination has been completed).
彼坐禪人於五受陰，已分別於三相，令樂入欲斷諸行。
 The person who meditates in meditation has differentiated the five negative feelings among the three characteristics, allowing pleasure to enter and stop all conditioned activities.
爾時現在內五受陰取彼相令通達起滅，如是此法以無生現生，以生滅如是通達。
 At that time, the five sense organs in the inner body take their appearance and make them understand the arising and passing away. In this way, this method appears as non-birthing, and it is understood as arising and passing away.
於是取相者，取相三種：
 Therefore, there are three types of phase takers:
取煩惱相、取定相、取毘婆舍那相。
 Take the phase of troubles, take the phase of concentration, and take the phase of Vipassana.
於是愚癡凡夫，於見聞覺知境界，以成樂常想顛倒所，初心以好取相，於此著煩惱，如蛾投燈，此謂取煩惱相。
 Therefore, foolish ordinary people, in the realm of seeing, hearing, and understanding, always think about achieving happiness, and their original intention is to take the appearance of good things, and here they are troubled, like a moth throwing a lamp. This is called taking the sign of troubles.
問：
 question:
云何取定相？
 How to get the fixed phase?
答：
 answer:
於此坐禪人樂得定，以念正智所初心三十八行，於一一行取相令繫心，為不亂故如繫象，此謂取定相。
 Here, the meditator is happy to gain concentration, and with the thirty-eight lines of the original intention of mindfulness and correct wisdom, he picks up the image in each line to tie it to the heart, and it is not chaotic, so it is like a tie to the image. This is called taking the form of concentration.
問：
 question:
云何取毘婆奢那相？
 Why do you get the Vipassana phase?
答：
 answer:
常觀人以慧所初心，色受想行識各各分別其自相，樂欲捨修彼相，如捉毒蛇，此謂取毘婆奢那相。
 Always observe the original intention of a person with wisdom, form, feeling, thought, conduct and consciousness, each distinguishing its own characteristics, and cultivating those characteristics with pleasure and desire, just like catching poisonous snakes. This is called taking Vipassana characteristics.
於此取毘婆奢那相可樂。
 Take the joy of Vipassana here.
問：
 question:
云何取受想行識相？
 How to get the feeling, thought, conduct and consciousness?
答：
 answer:
彼色識相，或以地界、或以水界、或以火界、或以風界，或眼入或身入。
 The form and consciousness may enter in the earth realm, water realm, fire realm, wind realm, eyes or body.
如是觀彼受受相，或為樂、或為苦、或為不苦不樂。
 In this way, if you look at the feeling, it may be pleasant, painful, or neither painful nor happy.
如是觀彼想想相，或為色想、或為法想。
 In this way, observe the other person's thoughts, whether they are thoughts of form or thoughts of Dharma.
如是觀知行行相，或為觸、或為思、或為覺、或為觀、或為作意。
 In this way, observing and knowing the behaviors and behaviors may be touching, thinking, awareness, contemplation, or concentration.
如是觀彼識識相，或眼識、或意識。
 In this way, observe the form of consciousness, or eye consciousness, or consciousness.
如是觀彼彼坐禪，如是善取彼相，以善令起。
 In this way he observes that person sitting in meditation, in this way he takes in his appearance well, and in this way he starts with good instructions.
令起如是，取色受想行識相。
 Let it arise in this way, take form, feel, think, and recognize signs.
復次以二行取心相，以事、以作意。
 Again, the two elements are used to capture the mental state: things and intentions.
問：
 question:
云何以事取心相？
 Why do we use things to determine the state of mind?
答：
 answer:
以此事我心起，當觀彼以此色受事、以此想事、以此行事、以此識事，我心起。
 When my mind arises from this matter, I should observe that the other person receives things in this way, thinks about things in this way, acts in this way, and understands things in this way.
如是當觀，彼如是以事取心相。
 If you observe in this way, he will use things to obtain his mind.
問：
 question:
云何以作意取心相？
 Why do you use your mind to obtain your mind?
答：
 answer:
如是我作意色此心起。
 This is how my mind arises.
如是當觀，如是我作意受想行我心起。
 If you observe this, this is how my thoughts, feelings, thoughts, and actions arise in my mind.
如是當觀，如是已作意取心相。
 If you observe it in this way, you have already made up your mind to take the mental image.
問：
 question:
云何彼相成善取？
 How can the other complement each other and take advantage of each other?
答：
 answer:
以是行、以是相，色受想行識想以成觀。
 With these actions and appearances, form, feeling, thoughts, actions, consciousness, and thoughts are used to achieve insights.
若復堪更觀彼相，以此行、以此相，是謂彼相成善取。
 If you are able to look more closely at that phase, do this, and use this phase, it is said that the phase is perfect and good.
通達生滅者，有起、有滅、有起滅通達。
 Those who understand the arising and passing away have the understanding of the arising and the passing away, and the understanding of the arising and passing away.
於是色已生現在，彼生相起變相滅。
 So the form has arisen and is present, and the appearance of its appearance arises and changes and disappears.
彼二句以慧眼見。
 Those two sentences are seen with a wise eye.
通達起滅，受已生現在受想行識，彼生相起變相滅。
 Understand the arising and passing away, the feeling has arisen and is now felt, thought and recognized, the appearance of the arising and passing away.
彼二句以慧眼見通達起滅。
 Those two sentences use the wisdom to see the arising and passing away.
復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味。
 Again, we can use the three elements to understand the appearance of arising, and we can use the three elements to understand the appearance of cessation. In this way, we can use causes, conditions, and self-taste.
問：
 question:
云何以因通達起相？
 Why is it because of understanding the appearance?
答：
 answer:
愛無明業是因為陰起，以慧眼見，以因通達起相。
 The cause of love for ignorance is due to the arising of Yin, which can be seen with the eyes of wisdom, and the appearance of its arising can be understood by reason.
云何以緣通達起相？
 Why is it possible to understand the origin of phenomena by means of fate?
食緣為色陰起，觸緣為三陰起，名色緣為識陰起，以慧眼見，以緣通達起相。
 The food condition is the arising of form, the contact condition is the arising of the three yin, the name and form condition is the arising of consciousness, which can be seen with the eye of wisdom, and the arising appearance can be understood by the conditions.
問：
 question:
云何以自味通達起相？
 How can one understand the appearance of origin through self-consciousness?
答：
 answer:
如燈焰相續無間，初後新新起行，以相以慧眼見，以自味通達起相。
 Just like the flame of a lamp, it continues without interruption, beginning and ending anew, seeing the appearance with the wise eye, understanding the appearance with self-taste.
於是以因、以起見，以集諦相成見，以令起覺。
 Therefore, we use the cause, the arising view, and the set of truths to form the view, so that we can awaken.
以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。
 The truth of suffering is seen through conditions, self-taste, and the truth of suffering is seen through mutual understanding. It cannot be realized in a moment.
如是以三行通達起相。
 In this way, the three elements are used to understand the origin.
問：
 question:
云何以三行通達滅相？
 How can the three elements lead to the phase of annihilation?
答：
 answer:
以因滅、以緣滅、以自味滅，於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相。
 Cessation by cause, cessation by conditions, cessation by self-consciousness, cessation by love, cessation by ignorance, cessation by karma, cessation of yin, seeing with the eye of wisdom, cessation of cause and understanding of the phase of cessation.
以食滅，色陰成滅；
 It is destroyed by food, and the form and yin become and disappear;
以觸滅，三陰成滅；
 With contact, the three yins become annihilated;
以名色滅，識陰成滅，以慧眼見，以緣滅通達滅相。
 With the cessation of name and form, the yin of consciousness becomes and dies, with the eye of wisdom we see, and with the cessation of conditions, we understand the appearance of cessation.
如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相。
 Just like the flame of a lamp, which continues uninterruptedly, at first there is the phenomenon of extinction, which can be seen with the eyes of wisdom, and the phase of extinction can be understood through self-consciousness.
於是以因滅見滅諦，以相成所見，以無生相覺，以緣滅、以自味，以見滅。
 Therefore, the truth of cessation is seen through the cessation of cause, the cessation of seeing through mutual formation, the cessation of non-birth, the cessation of conditions, the cessation of self-taste, and the cessation of seeing.
以苦諦相成初見，以剎那不可得覺。
 The truth of suffering is the first to be seen, but it cannot be realized in a moment.
問：
 question:
若以起滅見苦諦，以相得見，何故上智當起？
 If the truth of suffering is seen through its arising and passing away, and if it is seen through its physical appearance, why should superior wisdom arise?
答：
 answer:
何用起見滅？
 What's the point of destroying it?
以苦諦相得見未見，彼苦成滿，乃至諸行過盡如實已見，從行相已令起心、於非行心成度，如實已見諸行過患。
 Seeing the truth of suffering without seeing it, the suffering has become complete, and all the faults of all actions have been seen as they really are.
從行相已令起心、於非行成度，是處見苦成滿，謂往邊故。
 From the appearance of the action, the mind has been raised, and the non-action has been achieved. At this place, the suffering is full, which is called going to the edge.
猶如飛鳥為火所圍未免怖畏，若未至虛空，見火圍過患，成飛虛空，是時彼見火怖圍，成滿如是，於此可知。
 Just like a bird surrounded by fire, it will be frightened. If it has not reached the void and sees the danger of being surrounded by fire, it will fly into the void. At that time, it will be frightened by the surrounding fire and become full. This can be seen from this.
於是以因、以緣、以起見，成通達因緣起相。
 Therefore, with the cause, the condition, and the view of origin, we can achieve the understanding of the origin of cause and condition.
此有此起，此起故此成起。
 This arises, this arises, therefore this arises.
因滅故及緣滅故，以見滅因緣，生相成通達。
 Because of the cessation of cause and cessation of conditions, in order to see the cessation of causes and conditions, the appearance and appearance of each other are fully understood.
此無有此不成，此滅故此滅。
 This does not exist, this cannot be achieved, this is destroyed, so it is destroyed.
以自味，以起滅，見已起成通達。
 With self-taste, arising and cessation, seeing has arisen and attained enlightenment.
知因緣法有為法起，彼起得知，彼滅亦知，彼住亦知。
 Know the causes and conditions, the conditioned dharma, its origin, its arising, its cessation, and its abiding.
如是以起滅見四法成所知，如是一相法、種種法、無事法、正法，於是一相續所著諸行以起，彼見不成種種執、初後轉諸行，以彼滅見不成一執，自性離、無動諸行。
 In this way, the four dharmas are known by their arising and passing away. Such is the one-phase dharma, various dharmas, non-occurring dharmas, and true dharmas. Therefore, all the actions caused by one continuum arise. This view does not lead to various attachments. The first and later actions are transferred to it. The view that disappears does not become a single attachment, the self-nature is separated, and there are no actions.
以初後見不成我執，因緣所轉初後諸行，如是以法見不成無事執。
 The initial and subsequent views cannot lead to self-attachment, and the initial and later actions caused by causes and conditions cannot lead to non-attachment to things.
無聞凡夫以一不覺常斷說、以種種不覺成常說、以無事不覺成我說。
 Unknown ordinary people say that one thing is not aware of it, and it is always said that all kinds of unawareness become it. It is said that nothing is not aware of it, and it is me.
如是以法不覺成無事說。
 In this way, it is said that if you don't realize the Dharma, you will have nothing to do.
於是以平等語言、以一相勝語言，以種種相攝成一相，以分別義成種種；
 Therefore, using equal language, using one aspect to overcome language, using various aspects to form one aspect, and using differentiated meanings to form various forms;
以煩惱義成一性，以方便義成種種性；
 The meaning of defilements is used to form one nature, and the meaning of expedient means is used to form various kinds of nature;
以愛果成一性，以業果成種種性。
 The fruit of love becomes one nature, and the fruit of karma becomes various natures.
彼坐禪人如是見一性，非於此執種種見；
 This person who meditates sees one nature in this way, and does not hold on to various views here;
若見種種性，非於此執常見一性。
 If you see many kinds of nature, you will not see one nature in this attachment.
若現見一性，餘作餘覺除此見；
 If you now see one nature, you will be able to eliminate this view with remaining awareness;
若現見種種性，彼作彼覺除此見。
 If he sees various kinds of nature, he will eliminate this view by becoming aware of that.
若現見一性，除此斷見；
 If one nature is seen, eliminate this view;
若現見種種性，除此常見。
 If you see various kinds of nature, it is not common.
彼坐禪人如是以起滅，見一性、種種性，法明何以起？
 If a person sitting in meditation sees the arising and passing away of one nature and various kinds of nature in this way, how can the enlightenment of the Dharma arise?
現起諸行，見彼無事。
 Now that all actions have taken place, I see that there is nothing wrong with him.
何故？
 Why?
一切諸行無事不動，無餘所起住，住自性，因緣和合集為因緣。
 All actions are motionless, without any rest, they abide in their own nature, and the combination of causes and conditions is the cause and condition.
如是以止法生令生，於是以無命義及不動義，無事法可知。
 In this way, the cessation of the dharma gives rise to the order of dharma. Therefore, with the meaning of no command and the meaning of immobility, there is no way to know.
以自性義及緣義，如是止法可知。
 Based on the meaning of self-nature and the meaning of conditions, this method of stopping can be known.
令現空無事、令現業所作，如是止法令現無事名法，如是令現止法名行。
 Make it appear that nothing is happening, make it appear that the action is done, stop the law in this way, and make it appear that there is nothing in it.
於是以一性法覺苦相成通達，以種種性覺無常相成通達。
 Therefore, one can realize the suffering of one nature and realize it, and he can realize the impermanence of various kinds of nature.
以無事法覺，如是以止法覺無我相成通達。
 Awakening to the Dharma of Nothingness, and thus realizing the Dharma of stillness, selflessness, and mutual understanding.
問：
 question:
彼坐禪人一切諸行，以無餘處觀起滅，為一處當觀耶？
 For a person who is sitting in meditation, all the actions of a person who is sitting in meditation can be observed with no remaining place. Is it a single place to observe?
答：
 answer:
於初諸行處取其相，通達起滅無餘處，一切諸行令滿。
 At the beginning, all actions take their characteristics, and when they reach the place where there is no more origin and cessation, all actions are completed.
如人於大海一處以舌舐水，即知一切水醎。
 Just like a person licking the water at one place in the sea, he will know all the water.
如是於此可知。
 This can be seen from this.
以二行諸行令滿，以事、以不愚癡，於是諸行取其相通達生滅。
 With two actions, all actions are fulfilled, with deeds and without ignorance, then all actions take their connection to achieve birth and death.
彼諸行以其事成滿，於是斷無智故，餘諸行以不愚癡成滿。
 Those actions are fulfilled by their deeds, so they are free from wisdom, and the remaining actions are fulfilled by not being foolish.
於是起滅智，是諸行分別智，一切諸行以起初邊成分別，以滅後邊成分別；
 Then the wisdom of arising and cessation is the wisdom of distinguishing all formations. All formations are differentiated from the beginning, and differentiated from the cessation of the latter part;
以起初邊成寂寂，以滅有邊成寂寂；
 With the beginning, there is stillness, with the end of being, there is stillness;
以起從起無初，以滅從滅無後。
 To arise, there is no beginning, and to cease, there is no successor.
是故起滅智，成諸行分別智(起滅智已竟)。
 Therefore, the wisdom of arising and cessation has become the wisdom of distinguishing all actions (the wisdom of arising and cessation has been completed).
彼坐禪人如是正見生滅相，善分別諸行，樂得滅樂定。
 Those who sit in meditation thus correctly see the signs of birth and death, are good at distinguishing between all kinds of actions, and are happy to attain the blissful concentration of death.
爾時不作意觀生，唯見心滅。
 At that time, when observing life without paying attention, one can only see the cessation of mind.
以色事、以心生滅，依彼事見心滅。
 The matter of form and the arising and passing away of the mind are based on the matter, and the mind is seen and destroyed according to the matter.
如是以受持、以想事、以行事、以識事、以心生滅，依彼事見心生滅。
 In this way, through upholding, thinking about things, acting on things, recognizing things, and the arising and passing away of the mind, one can see the arising and passing away of the mind according to these things.
復次以三行見滅如是，以聚、以雙、以分別。
 Again, the three elements are used to see the destruction like this: gathering, pairing, and separation.
問：
 question:
云何以聚？
 Why do clouds gather?
答：
 answer:
於威儀、威儀所起心心數法，於其處以聚見彼滅。
 The number of thoughts and phenomena arising from the majesty and majesty will be gathered and seen at the place where it will be destroyed.
復次已觀色無常、受無常、想無常、行無常、識無常，爾時以無常事所起心心數法，以聚見彼滅。
 Once again, having observed the impermanence of form, the impermanence of feelings, the impermanence of thoughts, the impermanence of actions, and the impermanence of consciousness, at that time, the mind and mind that arises from the impermanence of things are counting the dharmas, and seeing them disappear.
如是以苦事、無我事，如是以聚當見。
 Such is the suffering and selfless things, such is the gathering.
問：
 question:
云何以雙？
 Why are the clouds double?
答：
 answer:
此色無常已觀無常，隨無常起心見心生滅。
 This form of impermanence has been observed to be impermanent, and the mind arises and ceases with the emergence of impermanence.
如是受想行識無常已觀，隨無常事起心見生滅。
 In this way, the thoughts, thoughts, actions, and knowledge are impermanent, and the mind, thoughts, and ideas arise and die according to impermanent things.
如是已苦事、已無我事，如是以雙當觀。
 If you are already suffering and have nothing to do with me anymore, then you should look at it with both eyes.
問：
 question:
云何以分別？
 How can clouds be distinguished?
答：
 answer:
已觀此色無常，隨無常事起心見心生滅，如是以分別觀見多心滅。
 I have observed that this form is impermanent, and the mind and mind arise and pass away according to impermanent things. In this way, I can observe the death of many minds with distinction.
如是觀受想行識無常，隨無常事起心見心生滅，以是見心滅復見滅，如是以分別見多心滅。
 In this way, you can observe the impermanence of feelings, thoughts, actions, and consciousness. According to the occurrence of impermanent things, you can see the mind arising and passing away. In this way, you can see the mind disappearing again and again. In this way, you can see the death of many minds by discrimination.
如是觀苦觀無我，如是已分別，唯現觀彼滅。
 Thus contemplating suffering and contemplating non-self, thus being distinguished, one can only observe the cessation of the present.
其彼苦滅事成專，常覓諸行剎那成得利。
 He is dedicated to the cessation of suffering, and always finds benefits in all his actions in an instant.
彼坐禪人以此慧非他緣，見一切世間。
 That person who is sitting in meditation sees all the world with this wisdom that has no other connections.
以自性如到芥子頭，於一心剎那生老死變，爾時坐禪人復如是見。
 The self-nature is like reaching the head of a mustard seed and experiencing birth, old age, and death in a single moment of mind. Then the meditator will see this again.
如偈所說：
 As the verse says:
此雙名色性，　　展轉於一滅，
 These dual natures of mind and body are transformed into one cessation,
句滅緣彼滅，　　及彼因所生，
 When the sentence is destroyed, it is destroyed, and it is caused by the cause.
陰無常滅法，　　苦生法滅法。
 Yin is impermanent, and suffering causes cessation.
如桴打鼓聲，　　亦不從眼生，
 Just like the sound of a drumbeat, it does not come from the eyes.
色香等五法，　　亦不從色生，
 The five dharmas, such as color, fragrance, and so on, do not arise from color.
亦不離二句，　　依緣生有為。
 There are also two sentences that depend on fate.
如桴打鼓聲，　　亦不從耳生，
 Just like the sound of a drumbeat, it does not come to my ears.
色香等五法，　　亦不從聲生，
 The five dharmas, such as color, fragrance, and so on, do not arise from sound.
亦不離二句。
 There are also two sentences.
亦不從鼻生，
 Nor does it arise from the nose,
色香等五法，　　亦不從香生，
 The five dharmas, such as color, fragrance, etc., do not arise from fragrance.
亦不離二句。
 There are also two sentences.
亦不從舌生，
 Nor does it arise from the tongue,
色香等五法，　　亦不從味生，
 Color, smell, and other five phenomena are not derived from taste.
亦不離二句。
 There are also two sentences.
亦不從身生，
 Nor is it born from the body,
色香等五法，　　亦不從觸生，
 The five dharmas, such as color, fragrance, etc., do not arise from contact.
亦不離二句。
 There are also two sentences.
不從處色生，
 Not born from color,
不從法入出，　　依因緣依生。
 Do not enter or exit from the Dharma, but depend on causes and conditions for life.
如桴打鼓聲，　　彼根最羸出，
 Like the sound of drums, the weakest root comes out,
初因亦最羸，　　彼因亦最羸，
 The first cause is also the weakest, and the second cause is also the weakest,
所起彼亦羸，　　共地此最羸，
 The one who started there is also weak, and this is the weakest place in the world.
相應亦最羸，　　和合亦最羸，
 Correspondence is also the weakest, harmony is also the weakest,
展轉此常羸，　　展轉法不住，
 I'm always in trouble, I can't hold on to the Dharma.
亦無性展轉，　　無有能令起，
 There is no nature to develop, nothing to cause it to arise,
令起彼亦無。
 Even if he gets up, there will be nothing.
如乾闥婆城，
 Like the city of Gandharva,
是誰初令起？
 Who gave the initial order?
不以自身生，
 Not born of itself,
不以自力住，　　由隨他法生，
 If you don’t live by your own strength, you will be born according to other laws.
生諸有漏法。
 There are all kinds of outflows.
自體臝劣不自生，　　亦不自因不自事，
 The nakedness and inferiority of one's own body does not arise on its own, nor does it cause or cause its own problems.
不有為處不自性，　　不自性行相諸有。
 There is no action, no self-nature, and no self-nature.
為生自身臝無時，　　無所從來無所行，
 To make a living, I have no time to be naked, I have nothing to do and nothing to do,
處無所生為他國，　　心無我所命身性。
 There is no place for being born in another country, and there is no body or soul destined for me in the heart.
一心苦樂相應速，　　剎那山海八萬劫，
 One mind responds quickly to joy and sorrow, and the mountains and seas last for eighty thousand eons.
一住不再無二心，　　相應過去及當滅。
 One abiding is no longer without two minds, corresponding to the past and the future.
現住一切彼諸陰，　　此等已去無間失，
 Now residing in all the other shadows, these have gone and are lost forever.
未來當失於彼間，　　已沒無異相不起，
 The future will be lost in that place, and there will no longer be any differences.
以不生故現在生，　　從於心失世間無。
 Because it is not born, it is born now. From the heart, there is nothing in the world.
第一義中無去來，　　未來無聚唯轉生，
 In the first sense, there is no coming or going, there is no gathering in the future, only reincarnation.
住如芥子生諸法，　　彼法滅已是其初。
 Just like a mustard seed, all dharmas are born, and the destruction of those dharmas is already the beginning.
世間以法初不雜，　　不見去來不見生，
 In the beginning, there was no confusion in the world. There was no coming or going, no birth.
諸法不生如虛空，　　猶如電起須臾滅。
 All dharmas that do not arise are like emptiness, and are like electricity that is extinguished in a moment.
彼坐禪人如是見滅無盡入定，如鑽火烟起，菩提品剎那剎那起、光明智起、喜猗樂取解脫念處起，捨出離於是不明了。
 The person who is sitting in meditation sees endless cessation and enters samadhi, just like the smoke rising from a fire, the moment of enlightenment, the emergence of light and wisdom, the mindfulness of joy, joy, and liberation, and the renunciation and separation are unclear.
坐禪人於彼法或起亂、或起增上慢。
 Those who meditate may become confused or become more conceited in this method.
問：
 question:
云何為除亂？
 Why does Yun eliminate chaos?
答：
 answer:
彼坐禪人於法起喜，彼喜復令更安，如是彼坐復更令安，成其心法調所攝。
 When the person sitting in meditation becomes happy with the Dharma, his joy will make him more peaceful. If he is sitting in meditation, he will be more peaceful again, and his mind will be attuned to the Dharma.
若法調所攝心，從滅觀定，其心離常難，常通達如是離去。
 If the Dharma regulates the mind that has been captured, it will be difficult for the mind to leave from the perspective of cessation, and it will always be able to leave like this.
問：
 question:
云何起增上慢？
 Why does the cloud increase so slowly?
答：
 answer:
彼坐禪人於法初起光相，得出世間法。
 The person who meditates in meditation has the light phase at the beginning of the Dharma and derives the Dharma in the world.
於未得成得相，常不更作精進，如是增上慢起。
 Before attaining the sign of attainment, one often does not make more efforts, thus increasing the pace of progress.
明了坐禪人，知此煩惱是定亂，知世間法行事，如是知出世間法泥洹事。
 A person who understands zazen knows that these troubles are caused by concentration and chaos. He knows how to act according to the laws of the world, and he knows the things that are beyond the realm of the world.
如是知已，如是智除亂、除增上慢，唯見滅是善，修行多修(觀滅智已竟)。
 Knowing this, this wisdom eliminates chaos and increases conceit, only seeing cessation is good, and practicing it more (the wisdom of contemplating cessation has been completed).
解脫道論卷第十一
 Volume 11 of Treatise on the Path of Liberation
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 32 冊 No.
 #[Scripture Information] Taisho Newly Revised Tripitaka Volume 32 No.
1648 解脫道論
 1648 Liberation Path Theory
#【版本記錄】發行日期：
 #[Version Record] Release date:
2023-12，最後更新：
 2023-12, last updated:
2022-10-12
 2022-10-12
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會（CBETA）依「大正新脩大藏經」所編輯
 #【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供，維習安大德提供之高麗藏 CD 經文，北美某大德提供，李明芳大德提供新式標點
 #[Original material] The CD sutras from the Gaoli collection provided by the Great Master Xiao Zhenguo, provided by the Great Master Wei Xi'an, provided by a North American Great Master, and the new punctuation provided by the Great Master Li Mingfang
#【其他事項】本資料庫可自由免費流通，詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
 #[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
解脫道論卷第十二阿羅漢優波底沙梁言大光造
 Volume 12 of the Treatise on the Path to Liberation, Arahant Upadisha Liangyan, Made by the Great Light
梁扶南三藏僧伽婆羅譯
 Translated by Liang Funan Tripitaka Sangha Bala
分別諦品第十二之二
 The Twelfth Part of Discrimination
彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生，畏三有、五趣、七識住、九眾生居成畏，彼如惡人捉刀可畏，如毒蛇、如火聚。
 The person who meditates in this way appears and observes the death, and it is caused by the death of the mind. The reason for fear of Yin is also the fear of the birth of Yin. He is afraid of the three existences, the five realms, the seven consciousnesses, and the nine living beings. He is like a wicked person holding a knife to be afraid, like a poisonous snake, like a poisonous snake, and so on. Fire gathers.
如是以由觀滅成，畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。
 Such is the cessation of contemplation, fear of the cause of yin, fear of the birth of yin, fear of the three existences, the five realms, the residence of the seven consciousnesses, and the residence of the nine sentient beings.
以無常現作意令畏想，以安隱令起無想。
 The appearance of impermanence causes fear of thought, and the use of tranquility causes no thought.
以苦現作意成畏生，以安隱令起無生。
 Concentrating on the appearance of suffering will lead to fear of life, and using peace and tranquility will cause no life.
以無我現作意成畏相及生，以安隱令起無相及無生。
 The appearance of selflessness creates the appearance of fear and birth, and the intention of peace and tranquility creates the appearance and birthlessness of self.
觀過患觀厭離軟隨相似忍，是其總語(令起智怖已竟)。
 Observe past mistakes, observe detachment, accept weakness, and endure likeness, this is the general saying (making wisdom and fear come to an end).
彼坐禪人，以怖現修行令起智，樂解脫智生。
 Those who sit in meditation use the practice of fear to arouse wisdom, and the wisdom of joy and liberation arises.
彼陰相是怖者，樂解脫智起。
 The yin phase is that of fear, and the wisdom of joy and liberation arises.
陰生為怖者，樂解脫智起。
 Those who are born in Yin are fearful, and the wisdom of joy and liberation arises.
三有、五趣、七識住、九眾生居此怖者，樂解脫智起。
 The three existences, the five realms, the seven consciousnesses, and the nine sentient beings abide in this fear, and the wisdom of happiness and liberation arises.
如火所圍鳥，從彼樂解脫。
 Like a bird surrounded by fire, it is liberated from this happiness.
如人為賊所圍，從彼樂解脫。
 Like a man surrounded by thieves, he is liberated from this happiness.
如是彼坐禪人陰因、陰生、三有五趣七識住九眾生居此畏怖者，樂解脫智起。
 In this way, the person who is sitting in meditation is caused by Yin, born in Yin, has three existences, five pleasures, seven consciousnesses and nine living beings who live in this fearful place, and the wisdom of happiness and liberation arises.
以無常現作意畏因，以苦現作意畏生，以無我現作意畏因及生，樂解脫智起。
 With the appearance of impermanence as the cause of fear, with the appearance of suffering as the cause of fear, with the appearance of non-self as the cause and birth, the wisdom of happiness and liberation arises.
於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜。
 Therefore, ordinary people and scholars can use the two kinds of joy and liberation wisdom to guide their minds, or contemplate joy.
於是現觀，於上成通達現觀歡喜。
 Then visualize, and achieve enlightenment and joy in the visualization.
心成憂惱成修行障礙。
 A worried mind becomes an obstacle to spiritual practice.
成通達難見思惟行，捨中隨相似忍，此是總語言(樂解脫智已竟)。
 Achieve understanding of the difficult to see, think and act, follow the similar endurance in equanimity, this is the general language (the wisdom of happiness and liberation has been completed).
彼坐禪人如是現修行樂解脫智，從一切諸行樂解脫泥洹諸行，唯作一相，欲令起解脫門相似智起。
 In this way, the person who is sitting in meditation manifests the wisdom of liberation through practicing the joy of practice. He is freed from all the happiness of all kinds of activities and has only one appearance. He wants to cause the door of liberation to arise similar to the wisdom.
以三行得相似智，以三行越正聚，於五陰無常現見得相似智。
 The wisdom of similarity can be obtained by using the three elements. With the more correct gathering of the three elements, the wisdom of similarity can be seen in the impermanence of the five yins.
五陰滅常泥洹，如是現見越正聚。
 The five yins are extinguished and are always in the mud. If you see them like this, the more they will gather together.
於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚。
 When the five yin phenomena appear as suffering, we can see similar wisdom. When the five yin phenomena disappear and the happiness is muddy, we can see the more righteous gathering they have.
於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚。
 In the five yin, the selfless appearance is seen to be similar to the wisdom. The five yin is destroyed, the first meaning is Ni Huan, and the manifesting is more and more correct.
問：
 question:
云何以智現越正聚？
 How come wisdom appears and Yue Zheng gathers?
云何以智已越正聚？
 Why is it that wisdom has become more and more concentrated?
答：
 answer:
以性除智現越正聚，以道智已越正聚。
 The more correct the gathering is when the wisdom is eliminated by nature, the more correct the gathering is when using the wisdom of the Tao.
問：
 question:
相似智者何義？
 What does it mean to resemble a wise man?
答：
 answer:
相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，以彼相似，此謂相似智總語言。
 Those who are similar are the four foundations of mindfulness, the four right efforts, the four fulfillments of the mind, the five faculties, the five powers, the seven factors of awakening, and the eight elements of the Eightfold Path. Because they are similar, this is called the general language of the wisdom of similarity.
無怨見利相似忍，此是相似智總語言(相似智已竟)。
 See benefit without resentment, be patient with similarity, this is the general language of wisdom of similarity (wisdom of similarity has been completed).
相似智無間次第，從一切諸行相起，作泥洹事，生性除智。
 Similar to wisdom, there is no intermittent sequence, starting from all the behaviors, doing muddy things, and eliminating wisdom by nature.
問：
 question:
云何義名性除？
 How can the name be removed?
答：
 answer:
除凡夫法名性除，非凡夫法所除亦名性除。
 The name and nature are eliminated when ordinary people's laws are eliminated, and the name and nature are eliminated when extraordinary people's laws are eliminated.
性者是泥洹。
 Sexuality is muddy.
復次種殖泥洹者名性除。
 Those who breed Nihuan repeatedly will lose their reputation.
如阿毘曇所說，除生名性除，度無生亦名性除。
 As Abhitan said, the elimination of birth is the elimination of nature, and the elimination of non-birth is also the elimination of nature.
復除生因名性除，度無生無相名性除。
 The name and nature of the cause of birth will be eliminated, and the name and nature of non-birth and form will be eliminated.
於泥洹是初引路，從外起轉慧，此性除總語言(性除智已竟)。
 Yu Nihuan is the first to lead the way, starting from the outside and turning to wisdom. This nature except the total language (nature except wisdom has been completed).
性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法。
 The infinite order of nature wisdom, the present knowledge of suffering, the present collection of cessation, the present cessation of testimony, the present practice of path, the birth of sotapanna path wisdom and all Bodhi Dharma.
彼坐禪人於此時以寂寂，現見有邊無為醍醐戒。
 At this time, the meditator felt completely still and saw that there was no boundary and nothing to do.
於一剎那以一智，非初非後分別四諦，以知苦分別、以斷集分別、以作滅證分別、以修道分別，成分別。
 In one moment, with one wisdom, one can distinguish the four truths, neither the beginning nor the latter, distinguishing by knowing suffering, distinguishing by breaking up collections, distinguishing the realization of cessation, distinguishing by cultivating the path, and achieve distinction.
如譬喻偈所說：
 As the metaphor says:
如人捨此岸，　　以船度彼岸，
 Just like a person abandoning this shore and using a boat to cross to the other shore,
於彼度諸物，　　乘舡者除漏。
 All things are transported there, and those who ride on the boat get rid of leaks.
如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物。
 Just like a boat crossing water, it does four things in one moment, either first or later: leaving this shore, removing leaks, going to the other shore, and crossing things.
如捨此岸，如是智分別苦。
 Such is the abandonment of this shore, such wisdom distinguishes suffering.
如除漏，如是分別斷集。
 This is how to remove leaks, how to separate and separate sets.
如度彼岸，如是作證分別滅。
 Such as reaching the other shore, such as witnessing the separation and destruction.
如以船度物，如是修道分別。
 Just like using a boat to measure things, just like cultivating the way to differentiate.
如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起。
 It is like a lamp that coexists, and in one moment it does four things without beginning or ending, such as a small lamp stick that removes darkness, causes oil to disappear, and causes light to arise.
如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明。
 Just as the sun coexists, it does four things in one moment, either first or later: it causes form to appear, it removes darkness, it causes cold to be extinguished, and it causes light to arise.
如令現色，如是智分別苦。
 Such is the appearance of form, such is the wisdom to distinguish suffering.
如除闇，如是分別斷集。
 This is like removing darkness, and thus distinguishing and breaking up collections.
如令滅寒，如是作證分別滅。
 If you order it to extinguish the cold, if you testify to it, it will be extinguished.
如令起光明，如是修道分別。
 Such is the command to bring forth light, such is the way to cultivate and differentiate.
如日，如是聖智。
 Like the sun, such holy wisdom.
問：
 question:
如實現見苦，知苦、斷集、證滅、修道。
 Such as realizing suffering, knowing suffering, eliminating its accumulation, realizing its cessation, and cultivating the path.
此相云何？
 What does this look like?
若不見苦，四顛倒生。
 If we don't see suffering, we will be born upside down.
爾時如所說，有邊無為醍醐戒，以寂寂現見，以一智非初非後分別四諦。
 At that time, as said, there is no limit to the enlightenment, and the vision is seen with silence, and the four truths are distinguished with one wisdom, neither the beginning nor the end.
此義云何？
 What does this mean?
答：
 answer:
於生滅智，是時未成見苦滿，及至如實見諸行過患，從諸行相令起心於無行成度，是故如實見諸行過患。
 In the wisdom of arising and passing away, the fullness of suffering has not yet been seen, but when the faults and faults of the formations are seen as they really are, the mind that arises from the appearance of the formations is freed from non-actions, so the faults and faults of the formations are seen as they really are.
從諸行相以令起心於無行成度，是處見苦漏，到最後故。
 Starting from the appearance of all actions, the mind is made to achieve perfection in the absence of actions. This is where the outflow of suffering is seen until the end.
復說若如是以寂寂、以性除智，成分別諦。
 Furthermore, if we use silence and nature to eliminate wisdom, we can achieve the truth of discrimination.
性除智者，從行相起成度無行。
 A person whose nature is in addition to wisdom will start from the appearance of conduct and become a person without conduct.
若性除智從行相起成度於無行，成度於泥洹，唯著因是其事，以著事得定心。
 If nature and wisdom arise from the appearance of actions and are saved in the absence of actions, and are saved in the mud, it can only be based on the cause, and the mind can be settled by doing things.
若不得定，不生奢摩他、毘婆舍那，亦不得菩提法滿，是故以性除智成分別諦。
 If one cannot attain samadhi, he will not be born with samatha and vipassana, and he will not be able to achieve enlightenment. Therefore, he uses nature to eliminate wisdom and achieve the truth of distinction.
從彼性除智，無間道智成生，於此時得於泥洹定。
 Eliminate wisdom from that nature, and the wisdom of the Infinite Path arises. At this time, you can attain samadhi in mud.
心得定，成起奢摩他、毘婆舍那，成滿菩提分法。
 When the mind is calm, Samatha and Vipassana are attained, and the Bodhidharma is fulfilled.
是故唯以道智成分別諦。
 Therefore, the truth of distinction can only be achieved through the wisdom of the Tao.
如人從燒城出，脚跨門閫。
 Like a man leaving a burning city, his feet step through the gate.
從城已出一脚，是時未名出。
 I have already left the city, but my name has not yet been released.
如是性除智，從彼行相起成度無行，是時未名度煩惱，諸法未滿故。
 This kind of nature eliminates wisdom, and from the appearance of those actions, there is no action. At that time, the troubles are not known, and all the dharmas are not fulfilled.
如人從所燒城，兩脚已出，是時名出燒城。
 Just like a person has already stepped out from a burned city, this is the time when he comes out to burn the city.
如是性除智無間成生道智起，是時名從煩惱城出，諸法滿故。
 Such a nature eliminates wisdom and attains the path of wisdom without interruption. At that time, the name emerges from the city of troubles, and all dharmas are fulfilled.
是故以性除智成分別諦。
 Therefore, eliminating wisdom by nature leads to the truth of discrimination.
分別諦者何義？
 What does it mean to differentiate between truths?
答：
 answer:
四聖諦於一剎那說和合，名分別諦。
 The Four Noble Truths are united in one moment and are called the Truth of Discrimination.
於此時道智和合依義，諸根成平等不動義、力義、乘義，菩提分因義，道分令住義，念處勝義，正勤便義，如意足實義，諦不亂義，奢摩他隨觀義、毘婆舍那義、不相離義、雙義、覆義，戒清淨不亂義，心性淨見義、見清淨義、脫義，解脫通達義、明捨義、脫斷義，滅智根義、欲令起義，作意平等義，觸受滅出離義、現前義，定依義，念真實義，慧深勝義，醍醐最後義，泥洹最後平等義。
 At this time, the wisdom of the path harmonizes and relies on the meaning, all the roots become equal, the immutable meaning, the power meaning, the multiplication meaning, the Bodhi factor meaning, the Tao factor means the abiding meaning, the mindfulness means the supreme meaning, the right diligence means the meaning, the fulfilling meaning, the truth. The meaning of non-distortion, the meaning of samathasui contemplation, the meaning of vipassana, the meaning of non-separation, double meaning, overlapping meaning, the meaning of purity of precepts and the meaning of non-distortion, the meaning of pure mind, the meaning of seeing purity, the meaning of escape, the meaning of liberation and understanding, To understand the meaning of giving up, to break off the meaning, to destroy the root meaning of wisdom, to cause uprising, to make meaning equal, to touch and feel to destroy the meaning of separation, to present the previous meaning, to define and rely on the meaning, to read the true meaning, to have profound wisdom and the ultimate meaning, to be enlightened to the final meaning. Ni Huan is equal in the end.
坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱。
 The person who meditates thus manifests wisdom, and thus sees and breaks the three knots, so-called body views, doubts, and precepts, as well as their corresponding afflictions.
問：
 question:
云何身見？
 Where can I see you?
答：
 answer:
於此無聞凡夫見色為我，我有色、色為我所，於色我。
 It is unknown here that ordinary people see form as me, I have form, form is for me, and form is me.
如是受想行識為我，我有識、識為我所，於識我。
 In this way, feeling, thinking, and knowing are me, and I have consciousness, and knowing is what I am, and I am aware of myself.
此謂身見。
 This is called seeing.
此身已斷，彼斷故六十二見亦斷，為身見所初六十二見。
 This body has been cut off, and that body has been cut off, so the sixty-two views have also been cut off, which is the first sixty-two views of the body.
問：
 question:
云何疑？
 Why doubt it?
答：
 answer:
或於苦、或於集、或於滅、或於道、或於佛法僧、或初邊或後邊、或初後邊疑，或於因緣所起法彼疑惑，此謂疑。
 Whether it is doubt about suffering, or its origin, or its cessation, or the path, or the Buddha, Dharma, and Sangha, or the beginning or the end, or the beginning or the end, or there is doubt about the Dharma or that arising from causes and conditions, this is called doubt.
彼亦斷。
 He also broke.
問：
 question:
云何戒盜？
 Why should we stop stealing?
答：
 answer:
戒盜二種，渴愛及癡。
 There are two types of abstaining from stealing: craving and delusion.
我以此戒、以此行、以此苦行、以此梵行，我當上天，我皆當生一一天處。
 With this precept, this practice, this ascetic practice, and this holy life, I will go to heaven, and I will be born in a certain place.
此謂渴愛戒盜。
 This is called craving and refraining from stealing.
從此外沙門婆羅門，以戒、以清淨、以清淨戒行，彼如是見。
 From then on, other ascetics and Brahmans, who practice morality, purity, and purity of morality, will see this.
此謂癡戒盜。
 This is called being crazy and abstaining from stealing.
彼亦斷。
 He also broke.
問：
 question:
云何彼一處住煩惱？
 Where can troubles live in another place?
答：
 answer:
彼令往惡趣，婬欲瞋恚癡，此謂彼一處住煩惱亦斷。
 He is led to an evil realm, filled with lust, anger, hatred and delusion. This means that the troubles he lives in one place are also eliminated.
於此間為須陀洹果，作證成向。
 Here is the Sotapanna fruition, which proves the direction.
未得須陀洹，住須陀洹向地，或第八地，或見地，或定從兩起轉慧。
 If you have not yet attained Sotapanna, you may live in the Sotapanna direction, or the eighth level, or the view level, or you may attain wisdom from both beginnings.
此須陀洹道智總語言。
 This is the general language of Sotapanna Dao wisdom.
須陀洹無間次第，三結斷故，作無為事，與道等法無異方便起須陀洹果智果心。
 Sotapanna has no intermittent sequence. Therefore, since the three knots are broken, doing inaction is no different from the way and other methods. The method of Sotapanna fruition, wisdom and fruition mind arises.
或二或三生無間，彼次第度。
 Either two or three lives without interruption, they will be saved one after another.
後分心從後分起，觀道、觀果、觀泥洹，觀已斷煩惱。
 Starting from the back mind, observe the Tao, the fruit, and the mud, and observe the cessation of troubles.
觀餘煩惱，此謂須陀洹。
 Looking at the remaining worries, this is called Sotapanna.
不退法定向、菩提向，未來果欲分別，是世尊胸生、口生、法生、法所造，得法分不與物分，此謂見具足善。
 The non-returning Dharma orientation, the Bodhi orientation, and the separation of future fruits and desires are born in the World Honored One's chest, mouth, Dharma, and Dharma. Being divided into Dharma is not divided into things. This is called seeing with sufficient goodness.
修行通達聖法，至醍醐門住，見具足到此妙法。
 Practice and master the Holy Dharma, and when you live in the Daigo Gate, you will see that you are equipped with this wonderful Dharma.
見此妙法已，覺智成就。
 Having seen this wonderful method, I am enlightened and accomplished.
已覺明成就，入法流聖通達慧，開醍醐門住。
 Having attained enlightenment and enlightenment, he has entered the Dharma stream, attains enlightenment and wisdom, and lives in the gate of enlightenment.
是故說此偈：
 That’s why we say this verse:
於地一國王，　　於天堂一王，
 One king on earth, one king in heaven,
領一切世間，　　須陀洹果勝。
 Leading all the worlds, Sotapanna will be victorious.
彼坐禪人於此地住，於上作精進，為作斯陀含果證，作見生滅所初現觀，如初所說。
 That person who is sitting in meditation will stay here and make diligent efforts therein to achieve the fruition of Sri Lanka and observe the first appearance of birth and death, just as he said at the beginning.
現修行如已見道，依諸根、力、菩提、覺，如是分別諦。
 Now practice as if you have already seen the way, relying on various roots, powers, Bodhi, and enlightenment, thus distinguishing the truth.
彼如是修行，向滅斷麁欲瞋恚及彼一處住煩惱，從彼道無間作證須陀洹果。
 By practicing in this way, he will eradicate desires, anger, and the troubles that reside in that place, and will continuously attain the fruit of sotapanna along that path.
彼坐禪人於此地住，於上作精進，為作阿那含果證，作見生滅為初現見，如初所說。
 The person who meditates in this place lives in this place and makes diligent efforts to attain the fruition of Anagami and to see the arising and passing away of things for the first time, just as I said at the beginning.
現修行如見道，依諸根、力、菩提、覺，如是分別諦。
 Practicing now is like seeing the way, relying on various faculties, powers, Bodhi, and enlightenment, thus distinguishing the truth.
彼如是向滅斷細欲瞋恚及彼一處住煩惱，從彼彼道無間，作證阿那含果。
 In this way, he who wishes to eliminate the subtle desires, anger, and troubles that dwell in that place, will follow that path without interruption and bear witness to the fruit of Anagami.
彼坐禪人於此地住，於上作精進，為作證阿羅漢果，作見生滅為初現見，如初所說，現修行如己見道，依諸根、力、菩提、覺，如是分別諦。
 Those who sit in meditation live here and work diligently on it, in order to realize the fruit of Arahantship, and see the arising and passing away of their views as the first appearance, as mentioned at the beginning.
彼如是向斷色欲、無色欲、慢調、無明，餘煩惱無餘斷。
 In this way, he is free from lust, lust, indolence, ignorance, and all remaining troubles.
從彼坐禪人作證阿羅漢果，彼觀道、觀果泥洹、觀斷煩惱，比丘成阿羅漢，滅漏所作、以立置擔、到妙義、斷有結，正智、解脫、離五分六分、成就一守護、不為死所繫、除餘諦等滅、信覓無濁、思惟猗身，行善解脫、心善解脫。
 From there, one who meditates testifies to the fruit of Arahant. He contemplates the path, contemplates the muddy fruit, and contemplates the end of defilements. The bhikkhu becomes an Arahant. He destroys the defilements, establishes the burden, reaches the wonderful meaning, cuts off all knots, attains correct wisdom, liberation, and is separated from five to six points. Point, achieve one protection, not be tied to death, get rid of the remaining truth and other cessation, believe in finding the non-turbidity, think about the body, do good deeds and be liberated, and the mind is liberated.
慧梵行已立，成丈夫、最勝丈夫，得第一所得。
 The path of Wisdom and Brahma has been established, and you will become a husband, the best husband, and gain the first income.
此謂除瞋恚者、度岸者、離煩惱者、無結礙者、得聖翻者、除擔者、不相應者、沙門者、婆羅門者、已浴者、度韋陀者、最上婆羅門者、阿羅漢者、度者、脫者、伏者、寂寂者、令寂者，是阿羅漢總語言。
 These are those who have eliminated anger, those who have achieved peace, those who have left troubles, those who have no obstacles, those who have attained the holy interpretation, those who have eliminated burdens, those who have no correspondence, those who are ascetics, those who have been saved by Brahman, those who have bathed, those who have saved the Vedas, and those who are the supreme Brahman. , Arhat, save, escape, subdue, silence, make silence, these are the general language of Arhat.
於是若須陀洹，從其生於上，不更作精進，以三種得見三種須陀洹：
 So if a Sotapanna is born from above, without making any more effort, one can see three types of Sotapanna in three ways:
一七生、家家須陀洹、一生須陀洹。
 Seven lives, Sotapanna for every family, Sotapanna for one life.
於是鈍根成七生，中根成家家，利根成一生。
 Therefore, the blunt root will lead to seven lives, the medium root will lead to a family, and the sharp root will lead to one life.
七生者，七時往天堂來，此作苦邊。
 Those who are born seven times will go to heaven at seven o'clock. This is the edge of suffering.
家家須陀洹，或二時或三時往彼家已，往作苦邊。
 Every Sotapanna, I would go to that house at two o'clock or three o'clock, and go to the edge of suffering.
一生須陀洹，已令生人有作苦邊。
 A lifetime of Sotapanna has brought suffering to all living beings.
若斯陀含人，從其生於上不作精進，一時來此世作苦邊。
 If a Sathagami person has not made any effort since he was born, he will end up suffering in this world for a while.
若阿那含，從其生於上，不作精進，從此終生淨居。
 If an anagami is born from above and does not make any effort, he will live in purity for the rest of his life.
彼由諸根勝，以五種得見，成五阿那含：
 Through the victory of the various faculties, he gained vision in five kinds and became five anagami:
中間般涅槃、生般涅槃、不行般涅槃、行般涅槃、上流往阿迦尼吒天。
 In the middle are parinirvana, birth parinirvana, non-executive parinirvana, activating parinirvana, and upstream to the Agani Heaven.
於是名中間般涅槃者，未至所著無間中間，依壽命時為除殘結使，令起聖道。
 Therefore, what is called the parinirvana in the middle, before reaching the endless middle, is used to eliminate residual knots according to the life span and lead to the holy path.
生般涅槃者，越中壽命，為除殘結使，已生令起聖道。
 Those who have attained parinirvana have passed the middle of their lifespan and have given birth to the Holy Path in order to eliminate residual knots.
不行般涅槃者，無異行，為除殘結使，令起聖道。
 Those who do not achieve parinirvana have no different actions. They are used to eliminate residual knots and lead to the holy path.
行般涅槃者，無異行，為除殘結使，令起聖道。
 Those who practice parinirvana have no different actions. They are to eliminate residual knots and lead to the holy path.
上流阿迦尼吒天，從不煩終往不熱，從不熱終往善見，從善見終往善現，從善現終生阿迦尼吒天，於阿迦尼吒為除殘結使起聖道。
 Upgraded Ajani Zha Tian, from being annoyed, he will eventually become indifferent, from being not hot, he will eventually go to a good view, from a good view, he will end up with a good appearance, and from a good view, he will end up in the Agani Zha Tian, and he will eliminate the remaining knots in Agani Zha. Use the holy way.
於是不煩天萬劫壽命，不熱天二萬劫壽命，善見天四萬劫壽命，善現天八萬劫壽命，阿迦尼吒天十六萬劫壽命。
 Therefore, the life span of the Bunuo heaven is ten thousand kalpas, the life span of the Bure heaven is 20,000 kalpas, the life span of the Good Seeing heaven is 40,000 kalpas, the life span of the Good Appearance heaven is 80,000 kalpas, and the life span of the Agani Zha heaven is 160,000 kalpas.
於四地成五五人，於阿迦尼吒四人，無上流人，如是彼成二十四人。
 There were five or five people in the four places, four people in Ajanita, and there were no high-ranking people, so they became twenty-four people.
阿羅漢已斷一切煩惱無餘故，不成後有因。
 The Arhat has cut off all worries and there is nothing left. There is a reason for failure.
因無故，阿羅漢已免壽形命。
 For no reason, the Arahant has been spared his life span.
行滅此苦斷，不起餘苦，此謂苦邊。
 The end of this suffering is eliminated, and there is no remaining suffering. This is called the edge of suffering.
是故說此偈：
 That’s why we say this verse:
譬如槌打鐵，　　火星流入水，
 Like hammer striking iron, sparks flow into water,
次第成寂滅，　　彼趣不可知。
 It will become silent one after another, and its purpose is unknowable.
如是正解脫，　　已度欲縛漏，
 Such is the true liberation, the bondage of desire has been liberated,
至於無動樂，　　彼趣不可知。
 As for the joy of being without movement, it is unknowable.
問：
 question:
於此有師說，次第修道、次第斷煩惱、次第分別諦。
 Some teachers here said that the first step is to cultivate the Tao, the first step is to cut off the troubles, and the first step is to distinguish the truth.
答：
 answer:
或以十二、或以八、或以四道智作證果。
 Either twelve, eight, or four paths of wisdom are used to prove the result.
問：
 question:
云何於此見不相應？
 Why is this view inconsistent?
答：
 answer:
若次第修行、次第斷煩惱，是故次第作證。
 If you practice one step at a time and eliminate your troubles one step at a time, you will be able to prove it one step at a time.
以是次第作證果可樂，與道果相應故。
 In this order, the fruits of enlightenment are pleasant, which corresponds to the fruits of the path.
若如是可樂，一須陀洹果者成耶？
 If it is so pleasant, how can one achieve the fruit of Sotapanna?
若如是不可樂，次第修道、次第斷煩惱者亦然。
 If this is not a happy situation, it is the same for those who cultivate the Tao one by one and eliminate their worries one by one.
復次第二過，若以見苦見苦所斷煩惱，滅斷可樂。
 Again, in the second pass, if the afflictions are ended by seeing suffering, it will be a joy to have it eliminated.
是故已見苦、見苦所斷煩惱已斷，作證四分須陀洹果。
 Therefore, having seen suffering, the defilements caused by seeing suffering have been eradicated, and I have witnessed the four-point Sotapanna fruition.
作證應可樂，方便成就故。
 Testifying should be enjoyable, so it is convenient to achieve success.
若如是可樂，作證四分須陀洹，四分七時生、四分家家生、四分一生、四分住於果，於此不相應。
 If this is the case, it is four points of sotapanna, four points of seven-hour birth, four points of family birth, four points of one life, and four points of abiding in the fruit, which does not correspond here.
若如是不可樂，以見苦、見苦所斷煩惱斷耶？
 If you are not happy in this way, how can you see suffering and the suffering that causes it to be eliminated?
此不相應。
 This does not correspond.
復次第三過，若以見苦、見苦所斷煩惱斷者所樂，是以現見苦，四分須陀洹道住、四分信行、四分法行成，應可樂，不見餘三諦。
 Again, in the third pass, if one is happy by seeing suffering and ending the afflictions caused by seeing suffering, then if he sees suffering now, four points of sotapanna path abiding, four points of faith and practice, and four points of Dharma practice, he should be happy, and there will be no remainder. Three truths.
若此所樂住於四須陀洹道，成四信行、成四法行，於此不相應。
 If this happiness resides in the four Sotapanna paths, becomes the four faith practices, and becomes the four Dharma practices, it will not correspond here.
若如是不可樂，以見苦、見苦所斷煩惱斷。
 If you are not happy like this, see suffering, see suffering, and stop suffering.
復次第四過，亦不相應。
 The fourth pass again does not correspond.
若現見道成向、以見道成住果，此可樂，以是現見苦成向，以見故成住果，應可樂，見一種故。
 If you can see the way now and achieve the fruit of abiding by seeing the way, it will be happy. If you see the suffering now and become the direction, if you can see the reason and you can achieve the fruit of abiding, you should be happy.
若如是，可樂向及住果成多過，於此此不相應。
 If this is the case, there are too many happy aspirations and abiding fruits, and they do not correspond here.
若如是不可樂，現見道成證，以見道成住於果，此亦不相應。
 If you are not happy in this way, it is not corresponding to see the Tao and realize it now, and to see the Tao and abide in the fruit.
復次第五過，若以見道作證果，未見苦集滅，成作證果可樂者，以見苦集苦滅是無義。
 Again, in the fifth pass, if one sees the path and realizes the fruit, but does not see the accumulation of suffering and the fruit of enlightenment is pleasant, then it is meaningless to see the accumulation of suffering and the cessation of suffering.
復次第六過，若以十二、或以八或、以四道智作證須陀洹果可樂者，以是作證，或十二、或八、或四，須陀洹果應成可樂者，成道智無果。
 Again, in the sixth stage, if twelve, or eight, or four paths of wisdom testify that the Sotapanna fruit is pleasant, then if you testify with this, or twelve, or eight, or four, the Sotapanna fruit should be pleasant. , enlightenment and wisdom are fruitless.
若如是可樂地以成過，於此此不相應。
 If you can happily accomplish your fault in this way, it does not correspond to this.
若如是可樂，或以十二、或以八、或以四道智作證須陀洹果者耶？
 If this is so pleasant, can one prove the Sotapanna fruition with twelve, eight, or four paths of wisdom?
此亦不相應。
 This is also inappropriate.
復次第七過，若或十二、若八、若四道智令起一須陀洹果者可樂，此亦不相應，多事令起一果，如多菴婆菓令生一果。
 Again, in the seventh stage, if there are twelve, eight, or four paths of wisdom that lead to one Sotapanna fruition, it will be happy. This is not the case. Many things lead to one fruit, just like many nunneries lead to one fruit.
問：
 question:
若以一智一剎那無前無後成分別四諦，一智應成四見取事。
 If one wisdom can distinguish the four truths in one moment, without any previous or after effects, then one wisdom should achieve the four views.
若以見苦成見四諦，四諦成苦諦。
 If seeing suffering leads to seeing the Four Truths, then the Four Truths become the truth of suffering.
若此二義無，此不相應一剎那以一智無前無後成分別四諦。
 If there are no two meanings, this does not correspond to the four truths in one moment.
答：
 answer:
非一智成四見取事，亦非四諦成苦諦。
 Neither one wisdom can lead to the four views, nor can the four truths lead to the truth of suffering.
坐禪人唯從初四諦，種種相一相，以前分別故。
 People who meditate only follow the first four truths, and all kinds of characteristics are the same, which is why they were distinguished before.
爾時以聖行苦諦如是相以通達，成通達四諦。
 At that time, through the holy conduct and the truth of suffering, one can gain access to the four truths.
如其相四諦，以如義成一相。
 The four truths of its appearance form one aspect with its meaning.
如五陰種種相一相，以前分別為色陰，以無常已見五陰無常，亦常見無常，非色陰為五陰。
 For example, the various phases of the five yins have one phase. They were previously classified as color yin, but the five yins are impermanent. It is also common to see impermanence, and the non-form yin is called the five yin.
如是入界，如是於此可知。
 This is how you enter the realm, and this is how you can know it here.
於是散法可知。
 So the method can be known.
如是觀覺喜受地根，解脫煩惱正受二定。
 In this way, observing the ground root of joyful feeling, one can be freed from troubles and experience the two concentration of positive feeling.
於是觀者二觀，禪觀、燥觀。
 So the observer has two contemplations, Zen contemplation and dryness contemplation.
問：
 question:
云何禪觀？
 What about Zen?
已得定，以定力伏蓋。
 Having gained concentration, use concentration to cover the cover.
以名比分別色觀見禪分，奢摩他為初，修毘婆舍那。
 Using name, distinction, and form to observe the Zen factors, starting with Samatha, and practicing Vipassana.
燥觀者，以分別力伏蓋，以色比分別名見觀諸行，毘婆舍那為初，修行奢摩他覺者燥觀。
 Those who observe Zao, use the power of discrimination to cover up, use color comparison to distinguish names, see and observe all actions. Vipassana is the beginning, and those who practice Samatha Enlightenment observe Zao Kan.
初禪及觀者，觀道及果成有覺，於三禪毘婆舍那乃至性除成有覺，道及果成無覺，於覺地道成八分道，於無覺地七分除思惟。
 In the first jhana and the observer, the path and the result of contemplation become enlightenment, in the third jhāna Vipassana and even the nature are divided into enlightenment, the path and the result become unconscious, in the enlightenment ground the path becomes eight points, and in the unconscious ground seven points are divided. Thought.
喜者燥觀得苦行，具足毘婆舍那相似智，成無苦起，性除道及果共起喜。
 Those who are happy can practice asceticism in Zaoview, possess the similar wisdom of Vipassana, become free from suffering, and be happy when their nature is eliminated from the path and the fruit.
燥觀得樂行具足，於二禪毘婆舍那及道果共起喜。
 Zao Kuan attains the attainment of happy conduct, and is joyful in the second jhana Vipassana and the Path and Fruits.
於第三禪、於第四禪，毘婆舍那道及果不共起喜。
 In the third jhana and in the fourth jhana, the Vipassana path and its fruit will not cause joy together.
於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺。
 In the joyful realm and the fruition, seven enlightenments arise, and in the non-happy realm, the six enlightenments arise, except for the joyful enlightenment.
受者燥觀得苦行，具足毘婆舍那乃至相似智，共捨起，性除道及果共喜起。
 The recipients of the Zao Contemplation have practiced ascetic practices, possess the wisdom of vipassana and even similarity, have given up together, and have eliminated the path of nature and rejoiced in the fruit.
燥觀得樂行具足，於三禪毘婆舍那道果共喜起，於第四禪毘婆舍那道果共捨起。
 Zao Kuan has attained the possession of happy conduct. In the third jhana, the path and fruit of Vipassana arises, and in the fourth jhana, the path and fruit of Vipassana arises.
地者二地，見地、思惟地。
 There are two places: the ground of seeing and the ground of thinking.
於是須陀洹道見地，餘三道四沙門果思惟地。
 Then there is the ground of Sotapanna path, and the remaining three paths and four ascetics ponder the ground.
未甞見今見名見地。
 I haven't seen it yet, but now I see the name and the place.
如是見、如是修是思惟地。
 Such is the view, such is the cultivation, such is the ground of contemplation.
復次二地，學地、不學地。
 Again, there are two places, the learned place and the unlearned place.
於是四道三沙門果，學地；
 So the four paths and three ascetics attain the ground of learning;
阿羅漢果，無學地。
 Arahantship, the land of no learning.
根者，三出世間根：
 Roots, three transcendental roots:
未知我當知根、已知根、知已根。
 I should know the root of the unknown, know the root, and know the root.
於是須陀洹道智、初未知今知者，成未知智；
 So the Sotapanna Tao wisdom, which was unknown at first and known now, becomes unknown wisdom;
三道智、三果智，已知法更知知根，阿羅漢果智無餘。
 The three path wisdom and the three fruition wisdom are: knowing the Dharma and knowing the root even more, and Arahant fruition wisdom is endless.
已知法知者，已知根。
 He who knows the Dharma knows the root.
解脫者，三解脫：
 Liberators, three liberations:
無相解脫、無作解脫、空解脫。
 Formless liberation, non-action liberation, and emptiness liberation.
於是道相似智，不作相是無相解脫、不作願是無作解脫、不作執是空解脫。
 Therefore, the Tao is similar to wisdom. Not making appearances is the liberation of formlessness, not making wishes is the liberation of doing nothing, and not making attachments is the liberation of emptiness.
復次此三解脫，以觀見成於種種道，以得成於一道。
 Again, these three liberations can be achieved through visualization in various ways, and finally in one path.
問：
 question:
云何以觀見成於種種道？
 How can one observe and see the various ways?
答：
 answer:
已觀見無常，成無相解脫；
 Having observed impermanence, attained formless liberation;
以觀見苦，成無作解脫；
 Seeing suffering through contemplation leads to liberation without doing anything;
以觀見無我，成空解脫。
 By observing selflessness, one becomes empty and liberated.
問：
 question:
云何以觀見無常成無相解脫？
 How can one observe impermanence and become formless and liberated?
答：
 answer:
以無常現作意，以滅諸行起心，成多解脫，得信根及四根。
 Concentrate on the appearance of impermanence, and arouse the intention to eliminate all actions, achieve many liberations, and gain the root of faith and the four roots.
彼種類如實智相，彼種類一切諸行成無常起，令起相怖畏，從相行生智。
 That type has the appearance of truthful wisdom, and all the actions of that type are impermanent, causing fear and fear, and wisdom arises from the appearance.
從相心起，於無相心越，以無相解脫身得脫。
 Starting from the mind of form, transcending to the mind of formlessness, and liberating the body with formlessness.
如是以觀無常成無相解脫。
 In this way, by contemplating impermanence, one can achieve formless liberation.
問：
 question:
云何以觀見苦成無作解脫？
 How can seeing suffering lead to liberation without doing anything?
答：
 answer:
以苦現作意，以怖畏諸行令起心，成心多寂寂，得定根及四根。
 Concentrating on the appearance of suffering, and arousing the mind on the actions of fear and fear, the mind becomes more and more silent, and the root of concentration and the four roots are obtained.
彼種類如實知生，以彼種類一切諸行成苦所見，以怖畏生令起生智。
 That kind of knowledge arises as it is, all the actions of that kind are seen as suffering, and fear arises so that wisdom arises.
從生心起，於無生心越，以無作解脫身得脫。
 Starting from the mind of birth, transcending the mind of non-birth, and liberating the body by doing nothing.
如是以觀見苦成無作解脫。
 In this way, by observing suffering, one can achieve liberation without doing anything.
問：
 question:
云何以觀見無我成空解脫？
 How can one observe selflessness and become empty and liberated?
答：
 answer:
以無我現作意，以空令起諸行，心成多厭惡，得慧根及四根。
 Concentrate on the appearance of non-self, start all actions with emptiness, develop a lot of aversion in the heart, and acquire the root of wisdom and the four roots.
彼種類如實知相及生，以彼種類一切諸法成無我可見，以怖畏令起相及生，依相及生智唯起。
 That type knows the physical appearance and birth as it really is, and all dharmas of that kind become selfless and visible. With fear and fear, the physical appearance and birth arise, and the wisdom of dependence on the physical appearance and birth arises.
從相及生心成離，於無相無生滅，泥洹心越，以空解脫身得脫。
 The mind is separated from form and birth, and there is no birth and death in formlessness. The muddy mind transcends, and the body is liberated by emptiness.
如是以觀見無我成空解脫。
 In this way, by observing selflessness, one becomes empty and liberated.
如是此三解脫，以觀成於種種道。
 In this way, these three liberations can be realized in various ways.
問：
 question:
云何以得三解脫成於一道？
 How can the three liberations be combined into one?
答：
 answer:
已得無相解脫，成得三解脫。
 Having attained formless liberation, I have attained the three liberations.
何故？
 Why?
是人以無相，其心得脫。
 Because this person has no form, his mind is liberated.
雖解脫彼已作，以執其已得無作解脫，三解脫成所得。
 Although liberation has already been done, by clinging to it one has obtained liberation without doing anything, and the three liberations are achieved.
何故？
 Why?
以作其心得脫、以解脫。
 To achieve liberation and liberation.
彼以相以執得空解脫，三解脫亦得。
 He obtains the liberation of emptiness through appearance and attachment, and also obtains the three liberations.
何故？
 Why?
若其以執心得脫，以解脫、以相、以作。
 If he can get rid of his attachment, he can use liberation, appearance, and action.
如是已得三解脫成於一道。
 In this way, the three liberations have been achieved and become one.
解脫者、解脫門者何差別？
 What is the difference between a liberated person and a person with the door to liberation?
答：
 answer:
唯彼道智，從煩惱脫，名解脫。
 Only the wisdom of the path can free you from troubles, which is called liberation.
以入醍醐門義，名解脫門。
 The meaning of entering the Daigo Gate is called the Gate of Liberation.
復次解脫者唯道智；
 The only person who can achieve liberation again and again is the wisdom of the Tao;
彼事為泥洹，此謂解脫門。
 That thing is mud, this is called the door to liberation.
煩惱者，一百三十四煩惱，如是三不善根、三覓、四漏、四結、四流、四厄、四取、四惡趣行、五慳、五蓋、六諍根、七使世間、八法、九慢、十煩惱處、十不善業道、十結、十邪邊、十二顛倒、十二不善心起。
 There are one hundred and thirty-four troubles, such as three unwholesome roots, three pursuits, four outflows, four knots, four currents, four misfortunes, four graspings, four bad deeds, five stinginess, five hindrances, six root causes, and seven causes. The world, the eight dharmas, the nine conceits, the ten trouble spots, the ten unwholesome karmic paths, the ten knots, the ten evil sides, the twelve inversions, and the twelve unwholesome thoughts arise.
於是三不善根者，貪、瞋、癡。
 So the three unwholesome roots are greed, hatred, and ignorance.
於此三，瞋者以二道成薄，以阿那含無餘滅。
 In these three, the anger becomes thin with the two paths, and is destroyed with Anagami without any residue.
貪癡者以三道成薄，以阿羅漢道無餘滅。
 Those who are greedy and deluded will become weak through the three paths, and will be destroyed through the Arahant path.
三覓者，欲覓、有覓、梵行覓。
 The three kinds of search are desire search, existence search, and holy life search.
於此三中，梵行覓者以須陀洹道無餘滅，欲覓者以阿那含道滅，有覓者以阿羅漢道滅。
 Among these three, those who are searching for the Brahma life will be destroyed by the sotapanna path without any residue, those who are seeking will be destroyed by the Anagami path, and those who are seeking will be destroyed by the Arahant path.
四漏者，欲漏、有漏、見漏、無明漏。
 The four types of leakage are desire leakage, existing leakage, visible leakage, and unclear leakage.
於此，見漏者以須陀洹道滅，欲漏者以阿那含道滅，有漏、無明漏者以阿羅漢道滅。
 Here, those who see outflows will be eliminated by the Sotapanna path, those who desire outflows will be eliminated by the Anagami path, and those who have outflows or ignorance will be eliminated by the Arahant path.
四結者，貪欲身結、瞋恚身結、戒盜身結、此諦執身結。
 The four knots are the body knot of greed, the knot of hatred, the knot of morality and theft, and the knot of attachment to the truth.
於此，戒盜身結者、此諦執身結，以須陀洹道滅；
 Here, those who refrain from stealing the body knot, this truth of clinging to the body knot, will be destroyed by the sotapanna path;
瞋恚身結以阿那含道滅；
 Anger, hatred, and body knots are destroyed by the path of Anagami;
貪身結以阿羅漢道滅。
 The attachment to the body is destroyed by the path of Arahant.
四流者，欲流、有流、見流、無明流。
 The four flows are the flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance.
四厄者，欲厄、有厄、見厄、無明厄。
 The four types of disasters are: Desire of disasters, existing disasters, visible disasters, and unexplained disasters.
如初所說滅。
 Destroyed as originally said.
四取者，欲取、見取、戒取、我語取。
 The four graspings are desire grasping, view grasping, abstinence grasping, and self-speech grasping.
於此三取以須陀洹道滅，欲取以阿羅漢道滅。
 These three graspings are destroyed by the Sotapanna path, and the desire to grasp them is destroyed by the Arahant path.
四惡趣行：
 The four evil deeds:
欲惡趣行、瞋惡趣行、怖畏惡趣行、癡惡趣行，此四以須陀洹道滅。
 The evil deeds of desire, the evil deeds of hatred, the evil deeds of fear, and the evil delusion are all eliminated by the sotapanna path.
五慳者，住處慳、家慳、利養慳、色慳、法慳，此五以阿那含道滅。
 The five kinds of frugality include frugality in residence, frugality in home, frugality in profit and nourishment, frugality in sex, and frugality in dharma. These five are destroyed by the path of Anagami.
五蓋者，欲欲、瞋恚、懈怠、睡眠、調慢疑。
 The five hindrances are desire, anger, laziness, sleep, worry, and doubt.
於此，疑者以須陀洹道滅，欲欲、瞋恚、慢，以阿那含道滅；
 Here, doubts are extinguished by the sotapanna path, desire, anger, and conceit are extinguished by the anagami path;
懈怠、調，以阿羅漢道滅；
 Sloth and indolence will be destroyed by the path of Arhat;
睡眠隨色。
 Sleep follows the color.
六諍根者，忿、覆、嫉、諂、惡樂、見觸。
 The six roots of disobedience are anger, subversion, jealousy, flattery, evil pleasure, and contact with sight.
於此，諂、惡樂、見觸，以須陀洹道滅；
 Here, flattery, evil pleasure, and contact with sight are extinguished by the sotapanna path;
忿、覆、嫉，以阿那含道滅。
 Anger, anger, and jealousy are destroyed by the path of Anagami.
七使者，欲染使、瞋恚使、慢使、見使、疑使、有欲使、無明使。
 The seven messengers are the messenger of desire, the messenger of anger, the messenger of arrogance, the messenger of ignorance, the messenger of doubt, the messenger of desire, and the messenger of ignorance.
於此，見使、疑使，以須陀洹道滅；
 Here, seeing messengers and doubting messengers will be destroyed by Sotapanna path;
欲染使、瞋恚使，以阿那含道滅；
 The agents of desire and anger will be destroyed by the path of Anagami;
慢使、有使、無明使，以阿羅漢道滅。
 Those who act slowly, act wisely, or act ignorantly will be destroyed by the path of Arhat.
世間八世法者，利、衰、毀、譽、稱、譏、苦、樂。
 The eight laws of the world are benefit, decline, destruction, praise, praise, ridicule, suffering, and happiness.
於此，四不愛處瞋恚，以阿那含道滅；
 Here, the four unloving places, anger and anger, are destroyed by the path of Anagami;
於四愛處使，以阿羅漢道滅。
 Used in the four places of love, it will be destroyed by the path of Arahant.
九慢者，從彼勝我勝生慢、與勝我等生慢、從勝我下生慢、從等我等生慢、從等我下生慢、從下我勝生慢、從下我等生慢、從下我下生慢。
 The nine types of arrogance are: Conceit arises from being superior to me. Arrogance arises from being superior to me. Arrogance arises from being superior to me. Arrogance arises from waiting for me. Arrogance arises from waiting for me. Arrogance arises from being inferior to me. Arrogance arises from being inferior to me. Waiting for birth will lead to slowness, and starting from below will lead to slow growth.
九慢者以阿羅漢道滅。
 The nine arrogant ones will be destroyed by the path of Arahant.
十惱處者，貪、瞋、癡、慢、見、疑、懈怠、調、無慚、無愧。
 The ten afflictions are greed, anger, ignorance, conceit, prejudice, doubt, laziness, indolence, lack of shame, and lack of guilt.
於此，見、疑以須陀洹道滅，瞋恚以阿那含道滅，餘七以阿羅漢道滅。
 Here, seeing and doubt are eliminated by the Sotapanna path, anger is eliminated by the Anagami path, and the remaining seven are eliminated by the Arahant path.
十惱處者，此人於我已作現作當作非義生惱；
 For those who are suffering from the ten afflictions, this person has already done something wrong to me and caused them to be afflicted;
我所愛念人，彼人已作現作當作其非義生惱；
 The person I love and miss has already done something wrong that will cause me trouble;
我所不愛念人，彼人已作現作當作者，於非處生惱。
 What I don't like is thinking about people who have already done something and are the author of it, and are troubled by something wrong.
十惱處以阿那含道滅。
 The ten afflictions are eliminated by the path of Anagami.
十不善業道者，殺生、不與取、邪行、妄語、惡口、兩舌、綺語、貪、瞋、邪見。
 The ten unwholesome karma include killing, not taking, wrong conduct, lying, harsh words, gossip, idle talk, greed, hatred, and wrong views.
於此，殺生、不與取、邪行、妄語、邪見，以須陀洹道滅；
 Here, killing, non-taking, wrong conduct, lying, and wrong views are destroyed by Sotapanna path;
惡口、兩舌、瞋，以阿那含道滅；
 Harsh words, bad tongues, and anger are destroyed by the path of Anagami;
綺語、貪，以阿羅漢道滅。
 Loose talk and greed are destroyed by the path of Arahant.
十使者，欲染使、瞋恚使、慢使、見使、疑使、戒取使、有染使、嫉使、慳使、無明使。
 The ten messengers are: the messenger of desire, the messenger of anger, the messenger of arrogance, the messenger of ignorance, the messenger of doubt, the messenger of abstention, the messenger of adultery, the messenger of jealousy, the messenger of thrift, and the messenger of ignorance.
於此，見、疑、戒取使，以須陀洹道滅；
 Here, views, doubts, and precepts are taken up and destroyed by Sotapanna path;
欲染、瞋恚、嫉、慳使，以阿那含道滅；
 Desire, anger, jealousy, and stinginess are destroyed by the path of Anagami;
慢、有染、無明使，以阿羅漢道滅。
 Arrogance, defilement, and ignorance cause them to be destroyed by the path of Arahant.
十邪邊者，邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脫。
 The ten evil sides include wrong views, wrong thoughts, wrong speech, wrong karma, wrong destiny, wrong energy, wrong thoughts, wrong concentration, wrong wisdom, and wrong liberation.
於此，邪見、邪語妄語、業、邪命、邪智、邪解脫，以須陀洹道滅；
 Here, wrong views, wrong speech, wrong karma, wrong destiny, wrong knowledge, and wrong liberation are destroyed by the sotapanna path;
邪思惟、邪語惡語兩舌，以阿那含道滅。
 Wrong thoughts, evil words and evil speech will be destroyed by the path of Anagami.
邪語綺語、邪精進、邪念、邪定，以阿羅漢道滅。
 Evil speech, evil energy, evil thoughts, and evil concentration will be destroyed by the path of Arahantship.
十二顛倒者，於無常常想顛倒、心顛倒、見顛倒，如是於苦樂、於不淨淨、於無我我。
 The twelve inversions are those who often have inverted thoughts, inverted minds, and inverted views when it comes to nothingness, such as suffering and happiness, impurity, and selflessness.
於此，無常常三顛倒、於無我我者三顛倒、於不淨淨者見顛倒、於苦樂者見顛倒，以須陀洹道滅；
 Here, the three inversions of impermanence, the three inversions of selflessness, the inversion of impurity, the inversion of suffering and happiness, and the destruction of the sotapanna path;
於不淨淨者想顛倒、心顛倒，以阿那含道滅；
 For those who are impure and have perverted thoughts and minds, they will be destroyed by the path of Anagami;
於苦樂者想顛倒、心顛倒，以阿羅漢道滅。
 Those who have inverted thoughts and minds regarding pain and pleasure will perish in the path of Arhat.
十二不善心起者，與喜共起見相應無行心起、有行心起，與喜共起見不相應無行心起、有行心起，與捨共起見相應無行心起、有行心起，與捨共起見不相應無行心起、有行心起，與憂共起瞋恚相應無行心起、有行心，與調共起心起、與疑共起心起。
 The twelve unwholesome thoughts arise: the thoughts of sharing joy and happiness are related to the thoughts of non-action and the mind of action; the thoughts of joy are not related to the thought of non-action and the mind of action. When the mind arises, the mind of non-action arises, and the mind of action arises together with equanimity. The mind of unaction arises, and the mind of action arises. The mind of anger, which corresponds to the mind of unaction, arises with the mind of equanimity. The mind of unaction arises with the mind of harmony, and the mind with doubt arises.
於此，四見相應心起、與疑共起心起，以須陀洹道滅；
 Here, the mind corresponding to the four views arises, and the mind co-occurs with doubts, which are destroyed by the sotapanna path;
二共起心起，以二道成薄，以阿那含道無餘滅；
 When the two minds arise together, they become thin with the two paths, and disappear with the Anagami path without any residue;
四見心不相應起及調共起心起，以三道成薄，以阿羅漢道無餘滅。
 The mind of the four views does not correspond and the mind of harmonious and co-arising arises. It is thinned by the three paths, and it is destroyed by the path of Arahant.
二正受者，二正受不與凡夫共，及果成就想受滅正受。
 The second kind of right feeling is not the same as that of ordinary people, and the result is the realization and annihilation of right feeling.
問：
 question:
云何果正受？
 Why is the fruit being received?
何故名果正受？
 Why is it named and fruited?
誰修？
 Who repairs it?
誰令起？
 Who ordered it?
何故修？
 Why repair?
云何修？
 Yun Hexiu?
云何作意？
 What's your intention?
彼成就幾緣？
 How many connections has he achieved?
幾緣住？
 How many times do you live there?
幾緣為起？
 What is the origin?
此正受世間耶？
 Is this the right thing to do in the world?
出世間耶？
 Beyond this world?
答：
 answer:
云何果正受者，此沙門果，心於泥洹安，此謂果正受。
 As for the one who is receiving the fruit rightly, this is the Samana fruit, and the mind is at peace in the mud. This is called the fruit being rightly received.
何故果正受者，非善非不善，非事出世道果報所成，是故此果正受，阿羅漢及阿那含，於此定作滿。
 Why is the fruit of positive reception neither good nor bad, nor the retribution of the transcendental path? Therefore, the fruit of positive reception, Arahants and Anagami are completed in this concentration.
復有說一切聖人得令起。
 It is also said that all saints can rise up.
如毘曇所說：
 As Bitan said:
為得須陀洹道，除生名性除。
 In order to obtain the Sotapanna path, the birth, name and nature must be eliminated.
如是一切。
 Such is everything.
復說一切聖人成就於此定作滿，唯彼令起。
 Furthermore, it is said that all saints have accomplished this, and this is the only one who has made it possible.
如長老那羅陀說：
 As Elder Narada said:
諸比丘！如是長老於山林井，於彼無繩取水。
 Monks! Such elders are in the well in the mountains and forests, fetching water from there without a rope.
爾時人來，為日所曝，熱乏渴愛。
 At that time, when people come, they are exposed to the sun and lack heat and thirst.
彼人見井知有水，彼不以身觸住。
 That person sees the well and knows there is water, but he does not touch it with his body.
如是我長老有滅為泥洹，如實正智善見，我非阿羅漢漏盡。
 In this way, I, the elder, have perished and become a mire, and I am not an Arhat.
何故令起者，答：
 Why do you want to get up? Answer:
為現見法樂住令起。
 In order to see the Dharma and enjoy it, I will stay here.
如世尊教阿難，是時阿難如來不作意，一切諸相唯一受滅，無相心定令起住，是時阿難如來身成安隱。
 As the World-Honored One taught Ananda, at that time Ananda Tathagata was not conscious, all forms were destroyed, the formless mind arose and abided, and at that time Ananda Tathagata's body became peaceful.
云何以令起者，答：
 Why did Yun make him rise? Answer:
彼坐禪人入寂寂住，或住或臥，樂得果正受。
 Those who sit in meditation enter into a state of tranquility, whether living or lying down, and enjoy the fruit of happiness.
作生滅見所初觀諸行，乃至性除智，性除智無間於泥洹果正受令安，依其禪成修道是。
 From the beginning of contemplating all the actions with the view of arising and passing away, until the nature is eliminated and the wisdom is eliminated, the nature is eliminated and the wisdom is uninterrupted in the mud. The fruit is being taught and peaceful, and according to it, you can achieve the path of meditation.
是禪成所作，是名果正受。
 This is what Zen has accomplished, and it is called the fruit of right feeling.
云何作意者，答：
 What is the intention of the person? Answer:
無為醍醐界以寂作意。
 The realm of inaction is composed of silence.
彼成就幾緣？
 How many connections has he achieved?
幾緣為住？
 How many fates do you live in?
幾緣為起？
 What is the origin?
答：
 answer:
彼正受二緣，不作意一切諸相，於無相界作意。
 He is receiving the two conditions and does not pay attention to all forms, but pays attention to the formless realm.
三緣為住：
 Living in three conditions:
不作意一切諸相，於無相界作意，及初行。
 Don't pay attention to all the various forms, pay attention to the formless realm, and first act.
二緣為起：
 Originating from two conditions:
作意一切相，及無相界不作意。
 Pay attention to all forms, and do not pay attention to the formless realm.
云何此定世間出世間耶？
 Why is it that this world is beyond the world?
答：
 answer:
此出世正受，非世間正受。
 This transcendental feeling is not worldly feeling.
問：
 question:
阿那含人為果定現觀，何故性除無隔，阿羅漢道不生？
 Anagami people have the view of fruition and appearance. Why is there no separation of nature and the path of Arahantship cannot arise?
答：
 answer:
非樂處故不生觀見，無力故。
 It is not a place of happiness, so there is no insight, it is powerless.
於是二種勝果可知，成有道及性除果。
 Therefore, two kinds of winning fruits can be known, namely, the fruit of having the way and the elimination of nature.
現作證道無間果現，成無道及性除果。
 Now the fruit of enlightenment appears, and it becomes the fruit of no path and the elimination of nature.
成入果定，成無道及性除果。
 To achieve the fruition of samadhi, to achieve the result of no path and the elimination of nature.
從滅定起，成無道無性除果(果正受已竟)。
 Starting from the cessation of samadhi, it becomes the fruit of no path, no nature, and elimination (the fruit of the right feeling has been completed).
問：
 question:
云何想受滅正受？
 Why do you want to suffer the cessation of suffering?
誰令起？
 Who ordered it?
幾力成就令起？
 How much effort does it take to achieve an order?
幾行所除令起？
 How many lines are removed from the order?
幾初事？
 When did it happen?
何義為起？
 What's the point?
云何起？
 Where did the cloud come from?
云何從彼起？
 Where does the cloud come from?
云何心以起？
 Why did Yun start?
以起心何所著？
 What is the origin of the intention?
幾觸所觸？
 How many times have you touched it?
云何初起諸行？
 How did you start doing things in the first place?
死人及入滅想受定何差別？
 What is the difference between a dead person and a person who has passed away?
此定有為無為？
 Does this determination have action or non-action?
答：
 answer:
不生心心數法，此謂滅想受定。
 The numbering method of mind and heart does not arise. This is called the cessation of thoughts and acceptance.
誰令起定者，答：
 Whoever ordered the samadhi to rise answered:
阿羅漢及阿那含，於此定作滿。
 Arhats and Anagami are here to be fulfilled.
誰不令起者，答：
 Whoever refuses to get up, answer:
凡夫人及須陀洹、斯陀含，及生無色界人，於是非其境界故。
 Ordinary people, Sotapannas, Stagams, and people born in the formless realm are therefore not in their realm.
凡夫不能起煩惱障礙定，未斷故。
 Ordinary people cannot have troubles that hinder concentration, because they have not been eliminated.
須陀洹、斯陀含不能起，為更起。
 Sotapanna and Situoham cannot rise, so they have to rise again.
非其處故，入無色界不能起。
 Unless it is in its place, it cannot rise into the formless realm.
幾力成就令起者，答：
 How many efforts can be made to achieve success? Answer:
以二力成就令起，以奢摩他力、以毘婆舍那力。
 The command is accomplished with two powers: Samatha power and Vipassana power.
於是以奢摩他力者，由八定得自在；
 Therefore, those who use the power of samatha can gain freedom from the eight concentration;
以毘婆舍那力者，由自在隨七觀。
 Those who use the power of Vipassana can follow the seven concepts of freedom.
云何七隨觀？
 Yun He Qi Sui Guan?
無常觀、苦觀、無我觀、厭患觀、無染觀、滅觀、出離觀。
 The view of impermanence, the view of suffering, the view of non-self, the view of aversion to suffering, the view of non-contamination, the view of cessation and the view of renunciation.
奢摩他力為滅禪分，及為不動解脫；
 Samatha power is the cessation of jhāna and the liberation of immobility;
毘婆舍那力為見生過患，及為無生解脫。
 The power of Vipassana is to see the faults of birth and to be free from birth.
幾行所除令起定？
 How many lines are removed from the order?
答：
 answer:
以除三行令起定，口行、身行、心行。
 Start by eliminating the three conducts: the conduct of the mouth, the conduct of the body, and the conduct of the mind.
於是入二禪覺觀，口行成所除；
 Then he entered into the second state of meditation, and his speech and deeds were eliminated;
入第四禪出息入息，身行成所除；
 Entering the fourth jhana, breathing in and out, the body's movements are eliminated;
入滅想受定人，想受心行成所除。
 When the person enters the cessation of thoughts and feelings, the thoughts and feelings of thoughts and feelings are eliminated.
初幾事者，答：
 For those who are new to things, answer:
初四事，一縛、不亂、遠分別、觀事非事。
 The fourth thing on the first day of the lunar month is to be tied up, not confused, far away from each other, and see things as non-events.
於是名一縛者，鉢袈裟一處\xED\xA1\xB5\xED\xBE\xB4受持。
 Therefore, he is called a bound person, and his bowl and cassock are held in one place.
不亂者，以所有方便，此身願莫生亂受持。
 The person who is not in chaos, with all the expedients, is willing to avoid chaos in this body, accept it and uphold it.
遠分別者，稱其身力，以日作分別受持，於此久遠過期當起。
 Those who are far apart are called their physical strength, and they will be separated and upheld for a day, and they will be overdue for a long time.
觀事非事者，未至時分別。
 Those who observe things as things are not real will make distinctions before the time comes.
或眾僧為事和合，以彼聲我當起受持。
 Perhaps all the monks are working in harmony, so I should accept and uphold those words.
於是一縛者，為守護袈裟。
 So the one who is bound is a protective cassock.
不亂者及久遠分別，為守護身。
 Those who are not confused and separated for a long time are the guardians of the body.
觀事非事者，為不妨眾僧和合，住無所有處，或初作事入初禪。
 Those who observe things as non-events, in order to prevent the harmony of the monks, live in nowhere, or enter the first jhana by doing things for the first time.
何故令起？
 Why?
答：
 answer:
為現法樂住者，是聖人最後無動定。
 Those who dwell happily in the present Dharma are the final immobile concentration of the saint.
復為起神通入廣定。
 He regained his spiritual power and entered Guangding.
如長老正命羅漢，為守護身。
 For example, the elders are ordered to be Arhats to protect the body.
如長老舍利弗、如長老白鷺子底沙。
 Like the elder Shariputra, like the elder egret in the sand.
云何令起者，彼坐禪人入寂寂住，或坐或臥，樂滅意樂滅入初禪，入已安詳出，無間見彼禪無常苦無我，乃至行捨智。
 When it comes to starting, the person who is sitting in meditation enters a state of tranquility, whether sitting or lying down, and the joy disappears and the mind disappears. When he enters the first meditation, he comes out peacefully. He can see the impermanence, suffering, and selflessness of that meditation, and even the wisdom of equanimity.
如第二禪、第三禪、第四禪、虛空處、識處、無所有處，入已安詳出，無間見正定無常苦無我，乃至行捨智。
 Such as the second jhana, the third jhana, the fourth jhana, the place of emptiness, the place of consciousness, the place of nothingness, entering and exiting peacefully, seeing the uninterrupted view of samadhi, impermanence, suffering, and selflessness, and even the wisdom of equanimity of conduct.
爾時無間入非非想處，從彼或二或三，令起非非想心。
 At that time, the thought of non-non is constantly entered, and from there, one or two or three times, the thought of non-non is aroused.
起已令心滅，心滅已不生不現入。
 The arising has caused the mind to cease, and the mind has ceased to arise and appear.
此謂入滅想受定。
 This is called cessation of thought and acceptance.
云何從彼起者，彼非如是作意：
 How could it start from there? He didn't mean it like this:
我當起已。
 I'll take it seriously.
至於初時，所作分別成。
 As for the beginning, the distinction was made.
云何心以起者，若阿那含人以阿那含果心起，若阿羅漢人以阿羅漢心起。
 Why does the mind arise? If an anagami person arises with an anagami fruition mind, if an arhat person arises with an arhat mind.
起已彼心何所著？
 What's going on in his mind now?
答：
 answer:
心專緣寂寂。
 The mind is dedicated to silence.
幾觸所觸者，答：
 Those who touch it a few times, answer:
三觸所觸，以空觸、無相觸、無作觸。
 The three types of contact are empty contact, non-contact, and non-contact.
云何初起諸行？
 How did you start doing things in the first place?
彼從身行、從彼口行。
 He does it from his body and he does it from his mouth.
死人及入滅想定人何差別者，死人，三行沒無現，壽命斷、煖斷、諸根斷。
 What is the difference between a dead person and a person who has entered and passed away? For a dead person, the three elements have disappeared, and their life span, warmth, and roots have been cut off.
入受想定人，三行斷沒，壽命不斷、煖不斷、諸根不異。
 When a person enters the state of feeling, the three elements will disappear, his lifespan will continue, his warmth will continue, and his roots will remain the same.
此彼差別。
 The difference between one and the other.
云何此定有為無為者，答：
 Why is it that there is action and inaction? Answer:
不可說此定有為無為。
 It cannot be said that this concentration has action and inaction.
問：
 question:
何故此定不可說有為無為？
 Why can't this concentration be said to be action or non-action?
答：
 answer:
有為法於此定無有，無為法入出不可知，是故不可說此定有為無為(滅禪定已竟)。
 The conditioned dharma does not exist in this concentration, and the entry and exit of the unconditioned dharma cannot be known. Therefore, it cannot be said that this concentration is conditioned and unconditioned (the cessation of meditation has been completed).
解脫分別諦十二品已竟。
 The twelve stages of the discriminating truth of liberation have been completed.
於此品數：
 Number of items in this product:
因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦，此十二品，是解脫道品次第。
 Causes and conditions, precepts, sūtras, concentration, seeking good friends, discernment of conduct, place of conduct, door of practice, five supernatural powers, discernment wisdom, five methods, and discernment truth, these twelve grades are the grades of the path to liberation.
無邊無稱不可思，　　無量善才善語言，
 Boundless, indescribable and unimaginable, immeasurable good talents and good language,
於此法中誰能知，　　唯坐禪人能受持，
 Who can know this method? Only those who sit in meditation can accept it and uphold it.
微妙勝道為善行，　　於教不惑離無明。
 The subtle and winning path is good deeds, and one who is taught not to be confused and to avoid ignorance.
解脫道論卷第十二
 Volume 12 of Treatise on the Path of Liberation


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