1. INTRODUCTORY DISCOURSE

https://cbetaonline.dila.edu.tw/en/T1648_001




T0001 長阿含經卷/篇章一	T0001 Long Ahamam Sutra/Chapter 1
No. 1	No. 1
[1]長阿含經序	[1] Preface to Chang Ahan Sutra

[2]長安釋僧肇[3]述	[2] Chang'an Shi Seng Zhao [3] Narration

夫宗極絕於稱謂，賢聖以之沖默；	Fuzong is extremely incapable of appellation, and virtuous saints use it to be silent;
玄旨非言不傳，釋迦所以致教。	Profound decree was not passed on, so Sakyamuni gave his teachings.
是以如來出世，大教有三：	Because of the Tathagata born, there are three major teachings:
約身口，則防之以禁律；	If you make an appointment with your body and mouth, you can prevent it by prohibition;
明善惡，則導之以契經；	To understand good and evil, then guide them to contract;
演幽微，則[4]辨之以法相。	Acting faintly, then [4] distinguish it by law.
然則三藏之作也，本於殊應，會之有宗，則異途同趣矣。	However, the work of the Tripitaka is also based on a special response, and there is a sect in the meeting, but the different paths are the same.


禁律，律藏也，四分十誦。	Forbidden law, law Tibetan also, four points ten recites.
法相，阿毗曇藏也，四分五誦。	The image of Dharma, Abhitam Zangya, recite four points and five points.
契經，四阿含藏也：	The deed, the Four Ahamas also:
《增一阿含》四分八誦，《中阿含》四分五誦，《雜阿含》四分十誦，此《長阿含》四分四誦，合三十經以為一部。	"Zengyi Ahan" is recited in four points and eight, "Zhong Ahan" is recited in four points and five, and "Mi Ahan" is recited in four points. This "Chang Ahan" is recited in four points and four, combined with thirty sutras into one.


阿含，秦言法歸。	A Han, Qin Yanfa returned.
法歸者，蓋是萬善之淵府，總持之林苑。	For those who return to the law, the cover is the Yuan Mansion of Ten Thousand Goods, and the Lin Yuan is always held.
其為典也，淵博弘富，[5]韞而彌廣；	It is Dian Ye, profound and rich, [5] Yun and Mi Guang;
明宣禍福賢愚之迹，剖判真偽異[6]齊之原，歷記古今成敗之數，墟域二儀品物之倫。	The Ming Dynasty proclaimed the ruins of misfortune, good fortune, good fortune and stupidity, dissecting the authenticity [6] Qi Zhiyuan, the historical record of the number of successes and failures in ancient and modern times, and the relationship between the two rituals of the ruins.
道無不由，法無不在，譬彼巨海，百川所歸，故以法歸為名。	Dao is involuntary, and Dharma is everywhere. For example, the giant sea and rivers belong to each other, so it is named after Dharma.
開[7]析修途，所記長遠，故以長為目。	Open [7] to analyze the repair route and record the long-term, so the long-term is the goal.
翫茲典者，長迷頓曉。	Those who have written the scriptures are long lost.
邪正難[＊]辨，顯如晝夜；	Evil and righteousness are difficult to distinguish [*], which is like day and night;
報應冥昧，照若影響；	Retribution to ignorance, according to the influence;
劫數雖遼，近猶朝夕；	Although the number of calamities is Liao, it is almost the same day and night;
六合雖曠，現若目前。	Although Liuhe is open, it is now.
斯可謂朗大明於幽室，惠五目於眾瞽，不闚戶牖，而智無不周矣。	Si can be said to be Lang Daming in the secluded room, benefiting the five eyes to the crowd, not peeping at the house, but wise.


大秦天王，滌除玄覽，高韻獨邁，恬智交養，道世俱濟，每懼微言翳於殊俗。	The Heavenly King of the Qin Dynasty, cleans up Xuanlan, has a high rhyme alone, is wise and acquainted with wisdom, and the world is well-versed.
以右將軍使者司隸校尉晉公姚爽，質直清柔，玄心超詣，尊尚大法，妙悟自然，上特留懷，每任以法事。	Yiyou general envoy Si Li Xiaowei Jin Gong Yao Shuang, the quality is straight and gentle, the profound heart is superb, he respects Dafa, has a wonderful understanding of nature, and is specially reserved for dharma.
以弘始十二年歲次上章[8]閹茂，請罽賓三藏沙門佛陀耶舍出律藏[9]一分四十五卷，十四年訖。	In the last chapter[8] at the age of the twelfth year of Hongshi, please send Fengbin Sanzang Sammon Buddha Yashe out of the Lvzang[9], one part forty-five volumes, fourteen years later.
十五年歲次昭陽[10]赤奮若，出此《長阿含》訖。	At the age of fifteen years, Zhaoyang [10] Chi Fenruo, published this "Chang Ah Han".
涼州沙門佛[A1]念為譯，秦國道士道含筆受。	Liangzhou Shamen Buddha [A1] read as a translation, Qin Taoist scholars have written experience.
時，集京夏名勝沙門，於第校定，恭承法言，敬受無差，蠲華崇朴，務存聖旨。	At that time, the famous place in Beijing and the summer of Shamen was set up in the school, and the teachings were respected, respected and received without difference, and the sacred decree was maintained.
余以嘉遇猥參聽次，雖無翼善之功，而預親承之末，故略記時事，以示來賢焉。	Yu Yijia Yuyou can refer to Tingci, although he has no merits of wing-goodness, but he precedes the end of the inheritance, so he keeps a small note of current events to show the virtuous.


佛說[11]長阿含經卷第一	Buddha said [11] Chang Aghan Sutra first

[12]後秦弘始年佛陀耶舍共竺佛念譯	[12] In the post-Qin Hong first year, the Buddha's reciting translation

（一）第一分初[13]大本經第一	(1) The first minute [13] The Great Book of the First

如是我聞：	If I smell:


一時，佛在[14]舍衛國[15]祇樹[16]花林窟，與大比丘眾千二百五十人俱。	For a while, the Buddha was in [14] Sravasti [15] Tree [16] Hualin Grotto, and there were two hundred and fifty people in the Great Bhikkhu.


時，諸比丘於乞食後集花林堂，各共議言：	At that time, the monks gathered in the Hualintang after begging for food, and each talked together:
「諸賢比丘！唯無上尊為最奇特，神通遠達，威力弘大，乃知過去無數諸佛，入於涅槃，斷諸結使，[17]消滅戱論。	"Bhikkhus of all sages! Only the supreme is the most peculiar, with far-reaching supernatural powers and great power, knowing the countless Buddhas in the past, entering into Nirvana, breaking all envoys, [17] annihilation theory.
又知彼佛劫數多少，名號、姓字，所生種族，其所飲食，壽命脩短，所更苦樂。	He also knows the number of the Buddha's calamity, the name, surname, the race he was born, his diet, the shorter life span, and the more suffering and happiness.
又知彼佛有如是戒，有如是法，有如是慧，有如是解，有如是住。	I also know that the other Buddha is like precept, like dharma, like wisdom, like understanding, like staying.
云何，諸賢！如來為善別法性，知如是事，為諸天來語，乃知此事？」	Yunhe, wise men! Tathagata is good and different nature, knowing such a thing, and speaking for the heavens, does it know this? "


爾時，世尊在閑靜處，天耳清淨，聞諸比丘作如是議，即從座起，詣花林堂，就座而坐。	At that time, the Blessed One was in a quiet place, with clear ears, and heard that the monks made such a discussion, that is, from the seat, sitting in the garden of flowers.


爾時，世尊知而故問，謂：	At that time, the Lord knew and asked, saying:
「諸比丘！汝等集此，何所語議？」	Bhikkhus! What are you talking about when you gather here?
時，諸比丘具以事答。	At that time, all monks answered with matters.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「善哉！善哉！汝等以平等信，出家修道，諸所應行，凡有二業：	"Goodness! Goodness! If you believe in equality and become a monk, you should do everything you should do. There is a second karma:
一曰賢聖講法，二曰賢聖默然。	One is that the wise sage teaches the Fa, and the second is that the sage is silent.
汝等所論，正應如是。	What you said is exactly the way it is.
如來神通，威力弘大，盡知過去無數劫事，以能善解法性故知，亦以諸天來語故知。」	The Tathagata's supernatural powers are powerful and powerful, knowing the countless catastrophes in the past, knowing the nature of the Dharma well, and knowing the words from the heavens. "
佛時頌曰：	When the Buddha chanted:


「比丘集法堂，講說賢聖論；	"Bhikkhus gather in the Dharma Hall, which talks about sages;

如來處靜室，天耳盡聞知。	The Tathagata is in the quiet room, and the world hears it all.

佛日光普照，分別法界義；	The sun shines all over the Buddha, distinguishing the righteousness of the Dharma;

亦知過去事，三佛般泥洹。	I also know the past, like three Buddhas.

名號、姓、種族，受生分亦知；	Name, surname, race, and birth points are also known;

隨彼之處所，淨眼皆記之。	Wherever you go, you will remember to clean your eyes.

諸天大威力，容貌甚端嚴；	The heavens are powerful, and their appearance is very strict;

亦來啟告我，三佛般[18]泥洹。	Elastos tells me, like three Buddhas[18] muddy.

記生、名號、姓，哀[19]鸞音盡知；	Remember your birth, name, and surname, mourning [19] Luan Yin knows everything;

無上天人尊，記於過去佛。」	The supremacy of heaven and humanity is remembered in the past Buddha. "

又告諸比丘：	Then to the monks:
「汝等欲聞如來識宿命智，知於過去諸佛因緣不？	"If you want to hear about the Tathagata to know the destiny, do you know the causes and conditions of the Buddhas in the past?
我當說之。」	I should say it. "


時，諸比丘白[20]言：	At that time, the bhikkhus [20] said:
「世尊！今正是時，願樂欲聞。	"Master! Now is the time, I would like to hear it.
善哉！世尊！以時講說，當奉行之。」	Good! Lord! Speak in time, and practice it. "


佛告諸比丘：	Buddha told monks:
「諦聽！諦聽！善思念之，吾當為汝分別解說。」	Listen to the truth! Listen to the truth! If you are good at thinking, I shall explain separately for you.
時，諸比丘受教而聽。	At that time, the bhikkhus were taught and listened.


佛告諸比丘：	Buddha told monks:
「過去九十一[21]劫，時，世有佛名[22]毘婆尸如來、至真，出現于世。	"In the past ninety-one [21] kalpas, there was Buddha's name [22] Vipassi Tathagata, the most true, and it appeared in the world.
復次，比丘！過去三十一劫，有佛名[23]尸棄如來、至真，出現於世。	Repeatedly, Bhikkhu! In the past thirty-one kalpas, the Buddha's name [23] The deadly abandoned Tathagata, the most true, appeared in the world.
復次，比丘！即彼三十一劫中，有佛名[24]毘舍婆如來、至真，出現於世。	Repeatedly, Bhikkhu! That is to say, in the thirty-one kalpas, there is the Buddha name [24] Visabha Tathagata, the most true, appearing in the world.
復次，比丘！此[25]賢劫中有佛名[26]拘樓孫，又名[27]拘那含，又名[28]迦葉。	Repeatedly, Bhikkhu! This [25] Xian Jie has the Buddha's name [26] Kulou Sun, also known as [27] Ku Nahan, also known as [28] Kasaba.
我今亦於賢劫中成最正覺。」	I have also achieved the most enlightenment in Xianjie today. "
佛時頌曰：	When the Buddha chanted:


「過九十一劫，有毘婆尸佛；	"After ninety-one kalpas, there is Vipassi Buddha;

次三十一劫，有佛名尸棄；	In the thirty-first kalpa, there is a Buddha's name corpse;

即於彼劫中，毘舍如來出。	That is, in the robbery, Vaisha Tathagata comes out.

今此賢劫中，無數那維歲；	In this virtuous robbery, there are countless navy years;

有四大仙人，愍眾生故出：	There are four great immortals who came out of the world:

拘樓孫、那含、迦葉、釋迦文。	Kulousun, Nahan, Kaye, and Sakyamuni.

「汝等當知，毘婆尸佛時，人壽八萬歲。	"When you know, Vipassi Buddha, he lived 80,000 years old.
尸棄佛時，人壽七萬歲。	When the corpse abandoned the Buddha, his life was 70,000 years old.
毘舍婆佛時，人壽六萬歲。	His life was sixty thousand years when he was Buddha.
[＊]拘樓孫佛時，人壽四萬歲。	[*] Life was forty thousand years old when he was staying at Sun Buddha.
拘那含佛時，人壽三萬歲。	When Kunahan Buddha, his life was 30,000 years old.
迦葉佛時，人壽二萬歲。	When Kassapa Buddha, his life was twenty long.
我今出世，人壽百歲，少出多減。」	I was born today, and my life is a hundred years old. "
佛時頌曰：	When the Buddha chanted:


「毘婆尸時人，壽八萬四千；	"Vai Po Shishi, a person with a life span of 84,000;

尸棄佛時人，壽命七萬歲；	When the corpse abandoned the Buddha, the life span was 70,000 years;

毘舍婆時人，壽命六萬歲；	In the time of Vaishabha, the life span was 60,000 years;

拘樓孫時人，壽命四萬歲；	A native of Ju Lou Sun, his life span is 40,000 years;

拘那含時人，壽命三萬歲；	The people of Kunnahan have a life span of 30,000 years;

迦葉佛時人，壽命二萬歲；	A native of Kassapa Buddha, his life span was 20,000 years;

如我今時人，壽命不過百。	Like me today, life span is no more than a hundred.

「毘婆尸佛，出[1]剎利種，姓[2]拘利若；	"Vai Po corpse Buddha, out of [1] Shari, surname [2] Kuriruo;
尸棄佛、毘舍婆佛，種、姓亦爾。	The corpse of the Buddha and the Buddha of Vaishabha have the same caste and surname.
[＊]拘樓孫佛，出[3]婆羅門種，姓[4]迦葉；	[＊]Gulou Sun Buddha, [3] Brahman species, surname [4] Kassapa;
拘那含佛、迦葉佛，種、姓亦爾。	Kunnahan Buddha, Kassapa Buddha, caste, surname are also Er.
我今如來、至真，出剎利種，姓名曰[5]瞿曇。」	I am the Tathagata, the most true, and I come out of Shari, and my name is [5] Qu Tan. "
佛時頌曰：	When the Buddha chanted:


「毘婆尸如來，尸棄、毘舍婆，	"Vai Po Shi Tathagata, Shi Qi, Vishe Po,
此三等正覺，出[＊]拘利若姓。	These third-class enlightenment, come out[*]juliruo surname.

自餘三如來，出于迦葉姓。	Since Yusan Tathagata comes from the Kaye family name.

我今無上尊，導御諸眾生；	I am supreme now, guide all sentient beings;

天人中第一，勇猛姓瞿曇。	First among the heavens and humans, the brave surname is Qu Tan.

前三等正覺，出於剎利種；	The first three kinds of enlightenment are from the kind of Shari;

其後三如來，出婆羅門種；	Then the three Tathagatas came out of Brahman species;

我今無上尊，勇猛出剎利。	I am supreme today, bravely out of Shari.

「毘婆尸佛坐[6]波波羅樹下成最正覺，尸棄佛坐[7]分陀利樹下成最正覺，毘舍婆佛坐[8]娑羅樹下成最正覺，[＊]拘樓孫佛坐[9]尸利沙樹下成最正覺，拘那含佛坐[10]烏暫婆羅門樹下成最正覺，迦葉佛坐[11]尼拘律樹下成最正覺。	"Vishabha Buddha sits [6] under the Bopol tree to become the most enlightened, the dead Buddha sits [7] under the subdali tree to become the most enlightened, and the Buddha Buddha sits [8] under the Sura tree to become the most enlightened.[ ＊]Gulou and Sun Buddha sitting [9] Under the Shilisha tree to become the most enlightened, Kunahan Buddha sitting under the Wuchen Brahman tree to become the most enlightened, Kassapa Buddha sitting under the Nikulu tree to become the most enlightened .
我今如來、至真，坐鉢多樹下成最正覺。」	I am now Tathagata, the most true, sitting under a lot of trees to become the most enlightened. "
佛時頌曰：	When the Buddha chanted:


「毘婆尸如來，往詣[12]波羅樹；	"Vai Po corpse Tathagata, go to [12] the para tree;

即於彼處所，得成最正覺。	In that place, get the most enlightenment.

尸棄分陀樹，成道滅有原。	The corpse abandons the branch tuo tree, there is a reason for enlightenment and destruction.

毘舍婆如來，坐[13]娑羅樹下；	Vishabha Tathagata, sit under the [13] Sura tree;

獲解脫知見，神足無所礙。	To be liberated, to know and to see, there is nothing to hinder.

拘樓孫如來，坐尸利[14]沙樹；	Ju Lou Sun Rulai, Zuo Shi Li [14] Sand Tree;

一切智清淨，無染無所[15]著。	All wisdom is pure, there is no place for no staining [15].

拘那含[16]牟尼，坐烏暫樹下；	Kunnahan[16] Muni, sitting under the black tree;

即於彼處所，滅諸貪憂惱。	In that place, all greed and worries are eliminated.

迦葉如來坐，尼拘[17]樓樹下；	Kassapa Tathagata sits, Niku[17] under the tree;

即於彼處所，除滅諸有本。	That is, in that place, eliminate all the capitals.

我今釋迦文，坐於鉢多樹。	I am in Shakyamuni script today, sitting in the bowl of a tree.

如來十力尊，斷滅諸[18]結使；	Tathagata Ten Li Zun, break all [18] knots;

摧伏眾魔怨，在眾演大明。	Destroy all demons and grievances, and act in the public.

七佛精進力，放光滅闇冥；	The seven Buddhas are diligent, shining light and extinguishing darkness;

各各坐諸樹，於中成正覺。	Each sits on the trees and becomes enlightened in it.

「毘婆尸如來三會說法，初會弟子有十六萬八千人，二會弟子有十萬人，三會弟子有八萬人。	"Vai Po Shi Tathagata said that there are 168,000 disciples in the first meeting, 100,000 in the second meeting, and 80,000 in the third meeting.
尸棄如來亦三會說法，初會弟子有十萬人，二會弟子有八萬人，三會弟子有七萬人。	The Tathagata Tathagata also said that there were 100,000 disciples in the First Society, 80,000 in the Second Society, and 70,000 in the Third Society.
毘舍婆如來二會說法，初會弟子有七萬人，次會弟子有六萬人。	According to the second congregation of Vaisha Tathagata, there are 70,000 disciples in the first congregation and 60,000 disciples in the second congregation.
拘樓孫如來一會說法，弟子四萬人。	Gulou Sun Rulai said for a while that there were 40,000 disciples.
拘那含如來一會說法，弟子三萬人。	Kunnahan Tathagata said for a while that there were 30,000 disciples.
迦葉如來一會說法，弟子二萬人。	Kassapa Tathagata said for a while that he had 20,000 disciples.
我今一會說法，弟子千二百五十人。」	I will say today that there are a thousand two hundred and fifty disciples. "
佛時頌曰：	When the Buddha chanted:


「毘婆尸名觀，智慧不可量；	"Vai Po's name view, wisdom is immeasurable;

遍見無所畏，三會弟子眾。	I have seen fearless, disciples of the three sessions.

尸棄光無動，能滅諸結使；	The corpse abandoned the light without moving, can destroy all the knots;

無量大威德，無能測量者；	Infinite mighty virtue, incapable of measuring;

彼佛亦三會，弟子普共集。	The Buddha also met three times, and his disciples gathered together.

毘舍婆斷結，大仙人要集；	When Vaishapo breaks the knot, the great immortals must gather;

名聞於諸方，妙法大名稱；	Famous in many places, the name of the wonderful method;

二會弟子眾，普演深奧義。	The disciples of the Second Society, the profound meaning of the general performance.

拘樓孫一會，哀愍療諸苦；	Ju Lousun for a while, grief and cure all sufferings;

導師化眾生，一會弟子眾。	Tutors transform sentient beings and disciples for a while.

拘那含如來，無上亦如是；	Kunnahan Tathagata, so is the supreme;

紫磨金色身，容貌悉具足；	Purple polished golden body, full of looks;

一會弟子眾，普演微妙法。	For a while, the disciples will perform the subtle method.

迦葉一一毛，一心無亂想；	Kassapa has nothing to do with his thoughts;

[19]一語不煩重，一會弟子眾。	[19] A word is not bothersome and heavy, for a while, disciples.

能仁意寂滅，釋種沙門上；	Benevolence can die out, let the species go on the sand gate;

天中天最尊，我一會弟子。	The heaven is the most respected, I will be a disciple for a while.

彼會我現義，演布清淨教；	He will meet my righteousness, acting pure teaching;

心常懷歡喜，漏盡[20]盡後有。	The heart always cherishes joy, but after the omission [20], there will be.

毘婆、尸棄三，毘舍婆佛二，	Viva, Shiqisan, Vishava Buddha II,
四佛各各一，仙人會演說。	The four Buddhas each have one, and the immortal will give a speech.

「時，毘婆尸佛有二弟子：	"At that time, Vipassi Buddha had two disciples:
一名[21]騫茶，二名[22]提舍，諸弟子中最為第一。	One [21] Qiancha, two [22] Tishe, the first among the disciples.
尸棄佛有二弟子：	The corpse abandoned Buddha has two disciples:
一名[23]阿毘浮，二名[24]三婆婆，諸弟子中最為第一。	One [23] Abhifu, two [24] three mothers-in-law, the first among the disciples.
毘舍婆佛有二弟子，一名[25]扶遊，二名[26]鬱多摩，諸弟子中最為第一。	Buddha Vaishabha has two disciples, one[25] Fuyou and two[26] Yu Tama, the first among the disciples.
[＊]拘樓孫佛有二弟子，一名[27]薩尼，二名[28]毘樓，諸弟子中最為第一。	[＊]Gulou Sunfo has two disciples, one[27]Sani and two[28]Pilou, the first among the disciples.
拘那含佛有二弟子：	Ku Nahan Buddha has two disciples:
一名[1]舒槃那，二名[2]鬱多樓，諸弟子中最為第一。	One [1] Shu Panna, two [2] Yu Duolou, the first among the disciples.
迦葉佛有二弟子，一名[3]提舍，二名[4]婆羅婆，諸弟子中最為第一。	Buddha Kassapa has two disciples, one [3] Tishe and two [4] Brava, the first among the disciples.
今我二弟子，一名[5]舍利弗，二名[6]目揵連，諸弟子中最為第一。」	Today, my two disciples, one [5] Sariputra, and two [6] Muxunlian, are the first among the disciples. "
佛時頌曰：	When the Buddha chanted:


「[＊]騫茶、[＊]提舍等，毗婆尸弟子；	"[＊]Qiancha, [＊]Tishe, etc., disciples of Viposi;

阿毗浮、三婆，尸棄佛弟子。	Abhifu, Sanpo, Disciple of the Dead Buddha.

扶遊、鬱多摩，弟子中第一，	Fuyou, Yu Duomo, the first among the disciples,
二俱降魔怨，毗舍婆弟子。	Erju casts evil grievances, disciples of Vaishabha.

薩[A2]尼、毗樓等，拘樓孫弟子；	Sa[A2] Ni, Pilou, etc., disciples of Julou's grandson;

[7]舒槃、鬱多[8]樓，拘那含弟子；	[7] Shu Pan, Yu Duo [8] Lou, a disciple of Kunnahan;

提舍、婆羅婆，迦葉佛弟子；	Tishe, Brahma, disciples of Kassapa Buddha;

舍利弗、目連，是我第一子。	Sariputta and Mulian are my first son.

「毗婆尸佛有執事弟子，名曰[9]無憂。	"Vai Po Shi Buddha has deacon disciples, and his name is [9] worry-free.
尸棄佛執事弟子，名曰[10]忍行。	The deacon disciple of the corpse abandon Buddha, the name is [10] Endure.
毗舍婆佛有執事弟子，名曰[11]寂滅。	Buddha Vaishabha has a deacon disciple, whose name is [11] Annihilation.
拘樓孫佛有執事弟子，名曰[12]善覺。	Gulou Sunfo has a deacon disciple, whose name is [12] Shanjue.
拘那含佛有執事弟子，名曰[13]安和。	Kunnahan Buddha has a deacon disciple named [13] Anhe.
迦葉佛有執事弟子，名曰[14]善友。	Buddha Kassapa had disciples of deacons, named [14] good friends.
我執事弟子，名曰[15]阿難。」	My deacon disciple, whose name is [15] Ananda. "
佛時頌曰：	When the Buddha chanted:


「無憂與忍行，寂滅及善覺，	"Worry-free and forbearance, death and kindness,
安和、善友等，阿難為第七。	Anhe, kind friend, etc., Ananda is the seventh.

此為佛侍者，具足諸義趣；	This is the Buddha's attendant, full of all meanings;

晝夜無放逸，自利亦利他。	There is no relaxation day and night, self-interest and altruism.

此七賢弟子，侍七佛左右；	This disciple of the seven sages serves around the seven Buddhas;

歡喜而供養，寂[16]然歸滅度。	Rejoice and make offerings, and Ji [16] then goes to extinction.

「毗婆尸佛有子，名曰方膺。	"Vai Po corpse Buddha has a son, and his name is Fang Yin.
尸棄佛有子，名曰無量。	The corpse abandoned the Buddha has a son, and the name is boundless.
毗舍婆佛有子，名曰妙覺。	Buddha Vaishapo has a son, whose name is Miaojue.
[＊]拘樓孫佛有子，名曰上勝。	[＊]Gulou Sunfo has a son, and his name is Shangsheng.
拘那含佛有子，名曰導師。	Kunnahan Buddha has a son, and his name is tutor.
迦葉佛有子，名曰[17]集軍。	Buddha Kassapa has a son, named [17] Jijun.
今我有子，名曰羅睺羅。」	Today I have a son named Luo Huluo. "
佛時頌曰：	When the Buddha chanted:


「方膺、無量子，妙覺及上勝，	"Fang Yin, no quantum, wonderful sense and superior victory,
導師、[＊]集軍等，羅睺羅第七，	Mentor, [＊] Jijun, etc., Rahuluo seventh,
此諸豪貴子，紹繼諸佛種；	These lords and noble sons follow all the buddhas;

愛法好施惠，於聖法無畏。	Love the Dharma to give favors, and fearless in the Holy Dharma.

「毗婆尸佛父名[18]槃頭，剎利王種，母名[19]槃頭婆提，王所治城名[20]曰[21]槃頭婆提。」	Vai Poshi Buddha's father's name [18] Pantou, the king of Shari, the mother's name [19] Pantou Poti, and the name of the city ruled by the king [20] says [21] Pantou Poti.
佛時頌曰：	When the Buddha chanted:


「遍眼父槃頭，母槃頭婆提；	"All eyes are on the father's head, and the mother is on the head;

槃頭婆提城，佛於中說法。	Pantou Po Ticheng, Buddha said in the middle.

「尸棄佛父名[22]曰[23]明相，剎利王種，母名[24]光曜，王所治城名[25]曰[26]光相。」	The name of the dead dead Buddha [22] said [23] Mingxiang, the king of Shari, the mother name [24] Guangyao, and the name of the city governed by the king [25] said [26] the light aspect.
佛時頌曰：	When the Buddha chanted:


「尸棄父明相，母名曰光曜，	"The corpse abandoned his father, and his mother's name is Guang Yao.
於[27]明相城中，威德降外敵。	In [27] Mingxiang City, Weeder descends on foreign enemies.

「毗舍婆佛父名[28]善燈，剎利王種，母名[29]稱戒，王所治城名曰[30]無喻。」	Vishabha Buddha's father's name [28] Shandeng, the king of Shari, the mother's name [29] is called precepts, and the name of the city governed by the king is [30] meaningless.
佛時頌曰：	When the Buddha chanted:


「毗舍婆佛父，善燈剎利種；	"Buddha Visabha, the kind of lampshari;

母名曰稱戒，城名曰無喻。	The mother's name is called Jie, and the name of the city is meaningless.

「[＊]拘樓孫佛父名[31]祀得，婆羅門種，母名[32]善枝，王名安和，隨王名故城名[33]安和。」	[＊]The name of the father of Kulou Sun Buddha [31] is a sacrifice, a species of Brahman, the name of the mother is [32] Shanzhi, the name of the king is Anhe, and the name of the old city is [33] Anhe.
佛時頌曰：	When the Buddha chanted:


「[＊]祀得婆羅門，母名曰善枝；	"[*] Worshiped a Brahmin, the mother's name is Shanzhi;

王名曰安和，居在安和城。	The king's name was Anhe, and he lived in Anhe City.

「拘那含佛父名[34]大德，婆羅門種，母名[35]善勝，是時王名清淨，隨王名故城名[36]清淨。」	Kunahan Buddha's father's name [34] great virtue, Brahman species, mother's name [35] Shan Sheng, when the king's name is pure, the name of the king and the city [36] are pure.
佛時頌曰：	When the Buddha chanted:


「大德婆羅門，母名曰善勝；	"Dade Brahmin, whose mother's name is Shan Sheng;

王名曰清淨，居在清淨城。	The name of the king said Qingjing, and he lives in the city of Qingjing.

「迦葉佛父名曰[37]梵德，婆羅門種，母名曰[38]財主，[39]時王名[40]汲毗，王所治城名[41]波羅㮈。」	The name of Buddha Kassapa is [37] Sanskrit, the species of Brahman, the mother's name is [38] the rich man, [39] the name of the king [40] Jipi, the name of the city governed by the king [41] Polo 㮈.
佛時頌曰：	When the Buddha chanted:


「梵德婆羅門，母名曰財主；	"Vatican Brahmin, whose mother's name is rich man;

時王名[42]汲毗，在波羅㮈城。	The name of the king [42] Jipi, in the city of Polo.

「我父名[43]淨飯，剎利王種，母名[44]大清淨妙，王所治城名[45]迦毗羅衛。」	My father’s name [43] Jingfan, King Shari’s species, mother’s name [44] Daqingmiao, the name of the city ruled by the king [45] Kapilavas.
佛時頌曰：	When the Buddha chanted:


「父剎利淨飯，母名[46]大清淨，	"Father Shari clean rice, mother name [46] Da clean,
土廣民豐饒，我從彼而生。	The soil is rich and the people are rich, I was born from that.

「此是諸佛因緣、名號、種族、所出生處，何有智者聞此因緣而不歡喜，起愛樂心？」	This is the cause, name, race, and place of birth of the Buddhas. Why is there a wise man who is not happy when he hears of this cause, and has a heart of love?


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「吾今欲以宿命智說過去佛事，汝欲聞不？」	I want to use fatal wisdom to talk about the past Buddhist events, do you want to hear it?


諸比丘對曰：	The monks said to each other:
「今正是時，願樂欲聞！」	Now is the time, I would like to hear it!

佛告諸比丘：	Buddha told monks:
「諦聽！諦聽！善思念之，吾當為汝分別解說。	"Tie listen! Tie listen! If you are good at thinking, I will explain it separately for you.
比丘！當知諸佛常法：	Bhikkhu! Know the common law of the Buddhas:
毗婆尸菩薩從[47]兜率天降神母胎，從右脇入，正念不亂。	Vipassi Bodhisattva came from the [47] to rate the womb of the goddess from the sky, and entered from the right, without disorderly righteous thoughts.
當於爾時，地為震動，放大光明，普照世界，日月所不及處皆蒙大明，幽冥眾生，各相覩見，知其所趣。	When in Yuer, the earth vibrates, magnifies the light, and illuminates the world. Wherever the sun and the moon are not reachable, there is a bright light, and all beings in the dark can see each other and know their interests.
時，此光明復照魔宮，諸天、釋、梵、沙門、婆羅門及餘眾生普蒙大明，諸天光明自然不現。」	At that time, this light reappeared in the magic palace, and the heavens, Buddhism, Brahma, Sammon, Brahman, and the rest of the sentient beings were universally enlightened, and the heavens naturally did not appear. "
佛時頌曰：	When the Buddha chanted:


「密雲[48]聚虛空，電光照天下，	"Miyun[48] gathers into the void, and shines light on the world,
毗婆尸降胎，光明照亦然；	When the corpse of Viva gave birth, the light shines as well;

日月所不及，莫不蒙大明，	The sun and the moon can’t be better than Daming,
處胎淨無穢，諸佛法皆然。	There is no filth in the fetus, and all the Dharma are alike.

「諸比丘！當知諸佛常法：	"Bhikkhus! Know the common practices of the Buddhas:
毗婆尸菩薩在母胎時，專念不亂，有四天子，[1]執戈[2]矛侍護其[3]人，人與非人不得侵[4]嬈，此是常法。」	When Vipassi Bodhisattva was conceived, his contemplation was not chaotic, and he had four emperor sons. [1] Holding the Ge [2] spears to protect his [3] people, and people and non-humans should not invade [4] Lao, this is the common law. "
佛時頌曰：	When the Buddha chanted:


「四方四天子，有名稱威德，	"Four Fangs and Four Heavens, with the name Weed,
天帝釋所遣，善守護菩薩。	Dispatched by the Emperor Shi, good guardian Bodhisattva.

手常執戈[＊]矛， [5]衛護不去離，	The hand often holds [*] the spear, [5] the guard cannot leave,
人非人不嬈，此諸佛常法。	Human beings are not human beings, these Buddhas are always dharma.

天神所擁護，如天女衛天，	Supported by the gods, like the goddess guarding the sky,
眷屬懷歡喜，此諸佛常法。」	The dependents cherish joy, and the Buddhas are always dharma. "

又告比丘：	Then he told the monk:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩從兜率天降神母胎，專念不亂，母身安隱，無眾惱患，智慧增益。	Vipassi Bodhisattva descended from the sky to the mother's womb, with no chaos in her mind, her mother's body is hidden, free from all worries, and wisdom gained.
母自觀胎，見菩薩身諸根具足，如紫磨金，無有瑕穢。	The mother observes her womb and sees that the roots of the bodhisattva are full, like purple ground and gold, without flaws.
猶如有目之士觀淨[6]琉璃，內外清徹，無眾障翳。	It is like a person with eyes to watch the net [6] Liuli, clear inside and outside, without any obstacles.
諸比丘！此是諸佛常法。」	Bhikkhus! This is the common law of all Buddhas. "
爾時，世尊而說偈言：	At that time, the Lord said:


「如淨琉璃珠，其明如日月；	"Like a pure colored glaze bead, its bright like the sun and the moon;

仁尊處母胎，其母無惱患。	Benevolence treats the mother's womb, and his mother has no troubles.

智慧為增益，觀胎如金像；	Wisdom is gain, and the fetus is like a golden statue;

母懷妊安樂，此諸佛常法。」	The mother is pregnant and happy, the Buddha's common practice. "

佛告[7]比丘：	Buddha [7] Bhikkhu:
「毗婆尸菩薩從兜率天降神母胎，專念不亂，母心清淨，無眾欲想，不為婬火之所燒然，此是諸佛常法。」	"Vai Po Shi Bodhisattva descends from the heavens to the mother's womb. He does not concentrate his thoughts in disorder, his mother's heart is pure, he has no desires, and he is not burned by the lustful fire. This is the common practice of all Buddhas.
爾時，世尊而說偈言：	At that time, the Lord said:


「菩薩住母胎，天[8]終天福成；	"The Bodhisattva lives in the mother's womb, and heaven [8] is blessed all day long;

其母心清淨，無有眾欲想。	His mother's heart is pure, without many desires.

捨離諸婬欲，不染不親近；	Give up all the lusts, not get close to each other;

不為欲火燃，諸佛母常淨。」	Don't burn for desire, all buddhas are always pure. "

佛告比丘：	Buddha told Bhikkhu:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩從兜率天降神母胎，專念不亂，其母奉持五戒，梵行清淨，篤信仁愛，諸善成就，安樂無畏，身壞命終，生忉利天，此是常法。」	Vipassi Bodhisattva descended from the heavens to the mother's womb, and his mind is not chaotic. His mother observes the five precepts, pure Brahma, faith in charity, accomplishment of all virtues, happiness and fearlessness, death of body and life, life and benefit of heaven, this is always law. "
爾時，世尊而說偈言：	At that time, the Lord said:


「持人中尊身，精進、戒具足，	"Hold the body in the middle of the body, be diligent and have sufficient restraint,
後必受天身，此緣名佛母。」	Afterwards, he will receive the heavenly body, which is called Buddha Mother. "

佛告比丘：	Buddha told Bhikkhu:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩當其生時，從右脇出，地為震動，光明普照。	When Vipassi Bodhisattva was born, he came out from the right side, the ground was shaking, and the light was shining.
始入胎時，闇冥之處，無不蒙明，此是常法。」	At the beginning of the womb, everything is blinded in the dark, this is the common law. "
爾時，世尊而說偈言：	At that time, the Lord said:


「太子生地動，大光靡不照，	"The prince was born and moved,
此界及餘界，上下與諸方，	This world and the rest world, up and down and all sides,
放光施淨[9]目，具足於天身，	Shining and Shijing [9] eyes, which are full of the heavenly body,
以歡喜淨音，轉稱菩薩名。」	It was transferred to the name of Bodhisattva with joyful pure sound. "

佛告比丘：	Buddha told Bhikkhu:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩當其生時，從右脇出，專念不亂。	When Vipassi Bodhisattva is alive, he will come out from the right side, and his thoughts are not chaotic.
時，菩薩母手攀樹枝，不坐不臥。	At that time, the mother of the Bodhisattva climbed the branches with her hands, neither sitting nor lying down.
時，四天子手[10]奉香水，於母前立言：	At that time, the four-day son [10] offered perfume and said before his mother:
『唯然，天母！今生聖子，勿懷憂慼。』	"Weiran, Tianmu! Son of this life, do not cherish sorrows. 』
此是常法。」	This is the common law. "
爾時，世尊而說偈言：	At that time, the Lord said:


「佛母不坐臥，住戒修梵行，	"The Buddha does not sit or lie,
生尊不懈怠，天人所奉侍。」	Sheng Zun is not slack, and is served by heaven and man. "

佛告比丘：	Buddha told Bhikkhu:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩當其生時，從右脇出，專念不亂，其身清淨，不為穢惡之所[11]汙染。	When he is alive, Vipassi Bodhisattva comes out from the right side, his mind is not chaotic, his body is pure, and he is not polluted by evil.[11]
猶如有目之士，以淨明珠投白繒上，兩不相汙，二俱淨故。	Like a person with eyesight, cast a white pearl with a pure pearl, the two are not dirty, the two are pure.
菩薩出胎亦復如是，此是常法。」	The same is true when the bodhisattva is born. This is the common law. "
爾時，世尊而說偈言：	At that time, the Lord said:


「猶如淨明珠，投繒不染汙；	"It's like a pure pearl, thrown into a string without pollution;

菩薩出胎時，清淨無染汙。」	When the Bodhisattva was born, he was clean and untainted. "

佛告比丘：	Buddha told Bhikkhu:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩當其生時，從右脇出，專念不亂。	When Vipassi Bodhisattva is alive, he will come out from the right side, and his thoughts are not chaotic.
從右脇出，墮地行七步，無人扶[12]侍，遍觀四方，舉手而言：	Coming out from the right side, fell to the ground and walked seven steps, no one helped [12], watching everywhere, raising his hand:
『[13]天上天下唯我為尊，要度眾生生老病死。』	『[13] Heaven and the world only respect me, to save sentient beings, old age, sickness and death. 』
此是常法。」	This is the common law. "
爾時，世尊而說偈言：	At that time, the Lord said:


「猶如師子步，遍觀於四方；	"It's like a master step, watching everywhere;

墮地行七步，人師子亦然。	Seven steps down to the ground, so do people and teachers.

又如大龍行，遍觀於四方；	It's like a big dragon, looking everywhere;

墮地行七步，人龍亦復然。	Falling to the ground and walking for seven steps, the human dragon will return.

兩足尊生時，安行於七步；	When bipedal is born, walk at seven steps;

觀四方舉聲，當盡生死苦。	Observe the voices of the Quartet, you should live and die.

當其初生時，無[14]等等與等，	When he was born, there was no [14] and so on,
自觀生死本，此身最後邊。」	Self-consideration of life and death, the last side of this body. "

佛告比丘：	Buddha told Bhikkhu:
「諸佛常法：	"The Common Laws of Buddhas:
毗婆尸菩薩當其生時，從右脇出，專念不亂，二泉湧出一溫一冷，以供澡浴，此是常法。」	When Vipassi Bodhisattva is alive, he will come out from the right side of the body, and his thoughts are not chaotic. The two springs are warm and cold for bathing. This is a common practice. "
爾時，世尊而說偈言：	At that time, the Lord said:


「兩足尊生時，二泉自涌出；	"When two feet are born, the two springs gush out;

以供菩薩用，遍眼浴清淨。	For the use of the Bodhisattva, the eyes are cleansed.

二泉自涌出，其水甚清淨；	The second spring gushes out, and its water is very clean;

一溫[15]二清冷，以浴一切智。	One warm [15] two cold, to bathe all wisdom.

「太子初生，父王槃頭召集相師及諸道術，令觀太子，知其吉凶。	"When the prince was born, his father turned his head to summon a master and various Dao skills to let the prince know his good and bad luck.
時，諸相師受命而觀，即前披衣，見有具相，占曰：	At that time, the masters were ordered to observe, that is, to put on the clothes before, and see that there is a specific shape, and said:
『有此相者，當趣二處，必然無疑。	"Anyone who has this aspect will definitely be the second place.
若在家者，當為轉輪聖王，王四天下，四兵具足，以正法治，無有偏枉，恩及天下，七寶自至，千子勇健，能伏外敵，兵[16]杖不用，天下太平；	If you are at home, you should be the revolver saint king, king of four worlds, four soldiers with sufficient feet, ruled by righteous law, no partiality, grace to the world, Qibao is self-reliant, thousands of children are brave and strong, able to defeat foreign enemies, soldiers[16] No, the world is peaceful;
若出家學道，當成正覺，十號具足。』	If you become a monk to learn Taoism, you should consider it as enlightenment, and the number ten is sufficient. 』
時，諸相師即白王言：	At that time, the masters were Bai Wang said:
『王所生子，有三十二相，當趣二處，必然無疑。	"The king's son has thirty-two aspects, and it must be undoubtedly the second place.
在家當為轉輪聖王；	Be the king of runners at home;
若[17]其出家，當成正覺，十號具足。』	If [17] he becomes a monk, he is regarded as enlightenment and the tenth is sufficient. 』
」佛時頌曰：	"The Buddha's chants said:


「百福太子生，相師之所[1]記，	"The Prince Baifu, the master’s place [1],
如典記所載，趣二處無疑。	As stated in the book, there is no doubt about the second place.

若其樂家者，當為轉輪王，	If he is a musician, he shall be the king of runners,
七寶難可獲，為王寶自至。	Qibao is hard to get, and it is Wang Bao.

真金千輻具，周匝金輞持，	Real gold thousand-spoke tool, round gold rim holder,
[2]轉能飛遍行，故名為天輪。	[2] Zhuan can fly everywhere, hence the name Tianlun.

善調七[3]牙住，高廣白如雪，	Good tuning seven[3] The teeth live, Gao Guang is white as snow,
能善飛虛空，名第二象寶。	Being able to fly well into the void, is the second elephant treasure.

馬行周天下，朝去暮還食，	Horse travels around the world, eating at night,
[4]朱髦孔雀[5]咽，名為第三寶。	[4] Zhu Mao Peacock [5] Yan, named the third treasure.

清淨琉璃珠，光照一由旬，	Purify the colored glaze beads, shine for a while,
照夜明如晝，名為第四寶。	According to the night and bright as the day, it is called the fourth treasure.

色聲香味觸，無有與等者，	Color, sound, smell, touch, nothing equal,
諸女中第一，名為第五寶。	The first among all girls, the fifth treasure.

獻王琉璃寶，珠玉及眾珍，	Present the king's colored glaze treasures, jewels and treasures,
歡喜而貢奉，名為第六寶。	Happy and tribute, named the sixth treasure.

如轉輪王念，軍眾速來去，	Like the runner Wang Nian, the army is coming and going quickly,
[6]健疾如王意，名為第七寶。	[6] Jianji is like a king, named the seventh treasure.

此名為七寶，輪、象、馬純白，	This is called Qibao, round, elephant, horse pure white,
[7]居士、珠、女寶，典兵寶為七。	[7] The layman, the bead, and the female treasure are seven treasures of classic soldiers.

觀此無有厭，五欲自娛樂，	Observe this without getting tired, five desires to entertain themselves,
如象斷[8]䩭靽，出家成正覺。	Such as Xiang Duan [8] 婭靽, become a monk and become enlightened.

王有如是子，二足人中尊，	The king is like a son, the second-legged man,
處世轉法輪，道成無懈怠。	When you live in the world and turn the Dharma wheel, the Tao becomes no slack.

「是時，父王慇懃再三，重問相師：	"At the time, the father was diligent and repeatedly asked the master:
『汝等更觀太子三十二相，斯名何等？』	"You are more concerned about the thirty-two aspects of the prince, what is his name? 』
時諸相師即披太子衣，說三十二相：	The masters of the times put on the prince's clothes and said thirty-two phases:
『一者足安平，足下平滿，蹈地安隱。	"One foot is peaceful, one foot is flat, and one foot is peaceful.
二者足下相輪，千輻成就，光光相照。	The two stepped the phase wheel, the thousand-spoke achievement, and the light shines.
三者手足網縵，猶如鵝王。	The three hand-foot-nets are like the king of goose.
四者手足柔軟，猶如天衣。	The four have soft hands and feet, like heavenly clothes.
五者手足指纖，長無能及者。	The five have slender hands and feet, and those who are incompetent.
六者足跟充滿，觀視無厭。	The heels of the six are full and watchful.
七者鹿[9]膞腸，上下𦟛直。	Seven deer[9] have intestines, straight up and down.
八者鈎鎻骨，骨節相鈎，猶如[10]鎻連。	Eight are hooked on the bones, and the joints are hooked together, just like [10] even.
九者[11]陰馬藏。	Nine [11] Yin Ma Tibetan.
十者平立垂手過膝。	The ten stood flat with hands over knees.
十一、一一[12]孔[13]一毛生，其毛右旋，紺琉璃色。	Eleven, one by one [12] hole [13], one hair is born, the hair is right-handed, and the color is cyan.
十二、毛生右旋，紺色仰靡。	Twelve, Mao Sheng dextrorotation, cyan and supple.
十三、身黃金色。	Thirteen, the body is golden.
十四、皮膚細軟，不受塵穢。	14. The skin is soft and free from dust and dirt.
十五、兩肩齊[14]亭，充滿圓好。	Fifteen. Both shoulders are square [14] Pavilion, full of roundness.
十六、胸有萬字。	16. There are ten thousand characters on the chest.
十七、身長倍人。	Seventeen, double the body length.
十八、七處平滿。	Eighteen and seven places are full.
十九、身長廣等，如[15]尼拘盧樹。	19. The body is long and wide, such as [15] Nikulushu.
二十、頰車如師子。	Twenty, the cheek chariot is like a teacher.
二十一、胸膺方整如師子。	Twenty-one, the chest is as square as a teacher.
二十二、口四十齒。	Twenty-two, forty teeth in the mouth.
二十三、方整齊平。	Twenty-three, the square is neat and flat.
二十四、齒密無間。	Twenty-four, the teeth are dense.
二十五、齒白鮮明。	Twenty-five, bright white teeth.
二十六、咽喉清淨，所食眾味，無不稱適。	Twenty-six, the throat is clean, the tastes are all suitable.
二十七、廣長舌，左右舐耳。	Twenty-seven, wide and long tongue, lick left and right ears.
二十八、梵音清徹。	Twenty-eight, the Sanskrit sound is clear.
二十九、眼紺青色。	Twenty-nine, cyan eyes.
三十、眼如牛王，眼上下俱眴。	Thirty. Eyes are like a king of cows, with squinting eyes.
三十一、眉間白毫柔軟細澤，引長一尋，放則右旋螺如真珠。	Thirty-one. Pekoe between the eyebrows is soft and fine, long and long, and the right-hand spiral is like a pearl when placed.
三十二、頂有肉髻，是為三十二相。』	Thirty-two, the top has a meat bun, it is thirty-two phases. 』
」即說頌曰：	"That is to say:


「善住柔軟足，不蹈地跡現，	"Be good at living soft feet
千輻相莊嚴，光色靡不具。	Thousand-spokes are solemn, and light and color are not present.

如[16]尼俱類樹，縱廣正平等。	Such as [16] Niku-like trees, vertical and horizontal are equal.

如來未曾有，祕密[17]馬陰藏。	Tathagata has never been there, Secret [17] Ma Yinzang.

金寶莊嚴身，眾相互相暎，	Jinbao's solemn body, the crowds reflect each other,
雖順俗流[18]行，塵土亦不汙。	Although it goes according to the popular [18], the dust is not polluted.

天色極柔軟，天蓋自然覆，	The sky is extremely soft, the sky is covered naturally,
梵音、身紫金，如華始出池。	Sanskrit sound, body purple gold, like Hua Shi comes out of the pool.

王以問相師，相師敬報王。	Wang Yi asked the master, the master respected the king.

稱讚菩薩相，舉身光明具。	Praise the image of the Bodhisattva, lift up the body with bright tools.

手足諸支節，中外靡不現。	The branches of the hands and feet are not present at home and abroad.

食味盡具足，身正不傾[19]斜。	The taste is full, and the body is not tilted [19].

足下輪相現，其音如哀鸞。	The chakra appears at one step, and its sound is like a sad luan.

𦟛䏶形相具，宿業之所成。	𦟛䏶 has the shape and form, the result of the residence.

臂肘圓滿好，眉目甚端嚴。	The elbows are well-rounded, and the eyebrows are strict.

人中師子尊，威力最第一。	Shi Zizun is the most powerful among people.

其頰車方整，臥脇如師子。	Its cheeks are square, lying on the side like a teacher.

齒方整四十，齊密中無間。	The teeth are exactly forty square, and there is no space between them.

梵音未曾有，遠近隨緣到。	Sanskrit sounds have never existed, but they come from near and far.

平立不傾身，二手摩捫膝。	Stand flat without leaning, rub your knees secondhand.

[A3]毛齊整柔軟，人尊美相具。	[A3] The hair is neat and soft, with respect and beauty.

一孔一毛生，手足網縵相。	One hole, one hair grows, and the hands, feet, and nets are in shape.

肉髻、目紺青，眼上下俱眴。	The fleshy bun, the eyes are blue, and the eyes are sharp.

兩肩圓充滿，三十二相具。	Both shoulders are round and full, with thirty-two phases.

足跟無高下，鹿[＊]膞腸纖𦟛。	There is no heel, deer[*]intestinal fiber 𦟛.

天中天來此，如象絕[＊]䩭靽；	The sky in the sky comes here, like absolutely [*] 靭靽;

解脫眾生苦，處生老病死。	Free the suffering of all beings, and live and die.

以慈悲心故，為說四真諦；	With compassion for the four truths;

開演法句義，令眾奉至尊。」	The sentence meaning of the opening method is to make the people the supreme. "

佛告比丘：	Buddha told Bhikkhu:
「毗婆尸菩薩生時，諸天在[20]上，於虛空中手執白蓋寶扇，以障寒暑、風雨、塵土。」	When Vipassi Bodhisattva was born, the heavens were on [20], holding a white cover fan in the void to block cold, heat, wind, rain, and dust.
佛時頌曰：	When the Buddha chanted:


「人中未曾有，生於二足尊；	"No one has ever existed in human beings, born of two feet;

諸天懷敬養，奉寶蓋寶扇。	The heavens are respected and raised, and give a treasure fan.

「爾時，父王給四乳母：	"At this time, the father and the four nurses:
一者乳哺，二者澡浴，三者塗香，四者娛樂。	One is breast-feeding, the two are bathing, the three are incense, and the four are entertaining.
歡喜養育，無有懈[21]倦。」	Happy to nurture, without slack[21] tired. "
於是頌曰：	So he said:


「乳母有慈愛，子生即[22]付養；	"The lactating mother is kind, and the child is born[22] to support;

一乳哺一浴，二塗香娛樂。	One breastfeeding, one bath, and two incense for entertainment.

世間最妙香，以塗人中尊。	The most wonderful fragrance in the world, to paint the middle of the people.

「為童子時，舉國士女視無厭足。」	When I was a boy, the nation's scholars were insatiable.
於是頌曰：	So he said:


「多人所敬愛，如金像始成，	"Beloved by many people, like a golden statue,
男女共諦觀，視之無厭足。	Both men and women share a common sense of truth, insatiable.

「為童子時，舉國士女眾共[1]傳抱，如觀寶華。」	When I was a boy, the whole nation [1] passed on and embraced, like watching Baohua.
於是頌曰：	So he said:


「二足尊生[2]時，多人所[3]敬愛；	"When the two feet are [2], many people [3] respect and love;

展轉共[＊]傳抱，如觀寶花香。	Zhan Zhuan Gong [*] Chuan hug, like the fragrance of flowers.

「菩薩生時，其目不眴，如[4]忉利天。	"When a bodhisattva is born, his eyes are not squinted, as in [4] the benefit of heaven.
以不眴故，[5]名毗婆尸。」	For this reason, [5] is named Vipo corpse. "
於是頌曰：	So he said:


「天中天不眴，猶如忉利天；	"The sky in the sky is not dazzling, as if the sky is beneficial;

見色而正觀，故號毗婆尸。	Seeing the color and looking upright, so the name is Vipo corpse.

「菩薩生時，其聲清徹，柔軟和雅，如[6]迦羅頻伽鳥聲。」	When a Bodhisattva was born, his voice was clear, soft and elegant, like [6] the sound of kaloping bird.
於是頌曰：	So he said:

「猶如雪山鳥，飲華汁而鳴；	"Like a snow mountain bird, drinking Chinese juice and singing;

其彼二足尊，聲清徹亦然。	The other two feet are respected, and the voice is so clear.

「菩薩生時，眼能徹視見一由旬。」	When a Bodhisattva was born, his eyes could see Izumi.
於是頌曰：	So he said:


「清淨業行報，受天妙光明；	"Pure Karma Report, Receiving the Wonderful Light;

菩薩目所見，周遍一由旬。	The Bodhisattva sees it every week.

「菩薩生時，年漸長大，在[7]天正堂，以道開化，恩及庶民，名德遠聞。」	When a Bodhisattva was born, he grew up year by year, in [7] Tianzhengtang, he was enlightened by the Tao, and he was kind to the common people, and his reputation was well known.
於是頌曰：	So he said:


「童幼處正堂，以道化天下；	"Children and children are in the main hall, transforming the world with Tao;

決斷眾事務，故號毗婆尸。	Decide the affairs of the public, hence the name Vipo corpse.

清淨智廣博，甚深猶大海；	Pure wisdom and broad, deep as the sea;

悅可於群生，使智慧增廣。	Joy can be in the group of students, so that wisdom can be expanded.

「於時，菩薩欲出遊觀，告勅御者嚴駕寶車，詣彼園林，巡行遊觀。	"At that time, the Bodhisattva wanted to travel and watch, and told the imperial emperor to drive in a treasure car, tell the other gardens, and cruise around.
御者即便嚴駕訖已，還白：	Even if the imperial master is strictly obedient, it is still nothing:
『今正是時。』	"Now is the time. 』
太子即乘寶車詣彼園觀。	The prince took the treasure car to see the garden.
於其中路見一老人，頭白齒落，面皺身僂，拄杖羸步，喘息而行。	In the middle of the road, I saw an old man, his head fell with white teeth, his face wrinkled, and he walked with a stick, panting.
太子顧問侍者：	The prince adviser waiter:
『此為何人？』	"Who is this? 』
答曰：	Answer:
『此是老人。』	"This is an old man. 』
又問：	Asked again:
『何如為老？』	"How old is it? 』
答曰：	Answer:
『夫老者生壽向盡，餘命無幾，故謂之老。』	"The husband's life is approaching the end of life, and there is little remaining life, so it is called old. 』
太子又問：	The prince asked again:
『吾亦當爾，不免此患[8]耶？』	"I'm also here, I can't avoid this [8] Yeah? 』
答曰：	Answer:
『然，生必有老，無有豪賤。』	"Of course, there must be old age in life, no arrogance and humbleness. 』
於是，太子悵然不悅，即告侍者迴駕還宮，靜默思惟：	Therefore, the prince became displeased, and told the waiter to return to the palace, thinking quietly:
『念此老苦，吾亦當[9]有。』	"Reading this old pain, I should also [9] have. 』
」佛於是頌曰：	"The Buddha then chanted:


「見老命將盡，拄杖而羸步；	"Seeing that the old man's life is about to die, leaning on the stick and walking;

菩薩自思惟，吾未免此難。	The Bodhisattva thinks by himself, and it is difficult for me.

「爾時，父王問彼侍者：	"At this time, the father asked the waiter:
『太子出遊，歡樂不耶？』	"The prince is traveling, is it fun? 』
答曰：	Answer:
『不樂。』	"Not happy. 』
又問其故，答曰：	Asked the reason again, the answer was:
『道逢老人，是以不樂。』	"The old man Dao is unhappy. 』
爾時，父王默自思念：	At that time, my father thought silently:
『昔日相師占相太子，言當出家，今者不悅，得無爾乎？	"In the past, the sage master accounted for the prince, who should be a monk, but now he is unhappy.
當設方便，使處深宮，五欲娛樂，以悅其心，令不出家。』	When it is convenient to set up, make the place deep in the palace, the five desires for entertainment, to please the heart, and not to become a monk. 』
即[10]便嚴飾宮舘，[11]簡擇婇女以娛樂之。」	That is, [10] then strictly decorated the palace hall, [11] Jian chose the maid for entertainment. "
佛於是頌曰：	The Buddha then chanted:


「父王聞此言，方便嚴宮舘；	"Father's words are convenient for Yan Gongguan;

增益以五欲，欲使不出家。	Gain the five desires, and you can’t become a monk.

「又於後時，太子復命御者嚴駕出遊。	"At the end of the day, the prince reinstated his commander to travel strictly.
於其中路逢一病人，身羸腹大，面目黧黑，獨臥糞[12]除，無人瞻視，病甚苦毒，口不能言。	In the middle of the road, there was a patient with a big belly, a dark face, and a single feces[12]. No one looked at him. The disease was very bitter and he couldn't speak.
顧問御者：	Advisor Master:
『此為何人？』	"Who is this? 』
答曰：	Answer:
『此是病人。』	"This is a patient. 』
[13]問曰：	[13] asked:
『何如為病？』	"What is disease? 』
答曰：	Answer:
『病者，眾痛迫切，存亡無期，故曰病也。』	"The sick, the pain is urgent, and there is no time limit for survival, so it is also sick. 』
又曰：	Said again:
『吾亦當爾，[14]未免此患耶？』	『I'm also here, [14] Isn't this free? 』
答曰：	Answer:
『然。	"Yes.
生則有病，無有貴賤。』	You are sick when you are born, and there is no high or low. 』
於是，太子悵然不悅，即告御者迴車還宮。	As a result, the prince was displeased and told the king to return to the palace.
靜默思惟：	Quiet thinking:
『念此病苦，吾亦當[15]爾。』	"If I read this disease, I should be [15]. 』
」佛於是頌曰：	"The Buddha then chanted:


「見彼久病人，顏色為衰損；	"Seeing the patient of Bijiu, the color is decay;

靜默自思惟，吾未免此患。	Quietly thinking, I am not immune from this trouble.

「爾時，父王復問御者：	"At this time, the father asked the king again:
『太子出遊，歡樂不耶？』	"The prince is traveling, is it fun? 』
答曰：	Answer:
『不樂。』	"Not happy. 』
又問其故，答曰：	Asked the reason again, the answer was:
『道逢病人，是以不樂。』	"Dao is unhappy when it comes to patients. 』
於是父王[16]默然思惟：	So the father [16] thought silently:
『昔日相師占相太子，言當出家，今日不悅，得無爾乎？	"In the past, the sage master occupied the prince, and he was a monk. Today is unhappy, so much?
吾當更設方便，增諸伎樂，以悅其心，使不出家。』	I should make it more convenient, add all kinds of tricks, to please the heart, and not to become a monk. 』
即復嚴飾宮舘，[＊]簡擇婇女以娛樂之。」	That is, Fu Yan decorated the palace, [*] Jian chose the maid for entertainment. "
佛於是頌曰：	The Buddha then chanted:


「色聲香味觸，微妙可悅樂，	"Look, sound, smell, touch, subtle and pleasant
菩薩福所致，故娛樂其中。	It is caused by bodhisattva, so entertain it.

「又於異時，太子復勅御者嚴駕出遊。	"At another time, the crown prince returned to the imperial imperial court and traveled strictly.
於其中路逢一死人，雜色繒幡前後導引，宗族親里悲號哭泣，送之出城。	There is a dead person in the middle of the road, the variegated flags lead back and forth, the clan cries and weeping, send him out of the city.
太子復問：	Prince again asked:
『此為何人？』	"Who is this? 』
答曰：	Answer:
『此是死人。』	"This is a dead person. 』
問曰：	Asked:
『何如為死？』	"What is death? 』
答曰：	Answer:
『死者，盡也。	"The dead, do it.
風先火次，諸根壞敗，存亡異趣，室家離別，故謂之死。』	The wind is the first to fire, the roots are ruined, the survival is different, and the family is parting, so it is called death. 』
太子又問御者：	The prince asked the king again:
『吾亦當爾，不免此患耶？』	"I'm also here, can't help but suffer from this? 』
答曰：	Answer:
『然，生必有死，無有貴賤。』	"Of course, there must be death in life, there is no noble and bad. 』
於是，太子悵然不悅，即告御者迴車還宮，靜默思惟：	As a result, the prince was unhappy, and told the king to return to the car and return to the palace, quietly thinking:
『念此死苦，吾亦當然。』	"It's hard to read this, of course I am. 』
」佛時頌曰：	"The Buddha's chants said:


「始見[17]有人死，知其復更生；	"I saw [17] that someone died, and I knew it would come back to life;

靜默自思惟，吾未免此患。	Quietly thinking, I am not immune from this trouble.

「爾時，父王復問御者：	"At this time, the father asked the king again:
『太子出遊，歡樂不耶？』	"The prince is traveling, is it fun? 』
答曰：	Answer:
『不樂。』	"Not happy. 』
又問其故，答曰：	Asked the reason again, the answer was:
『道逢死人，是故不樂。』	"Dao is not happy because it is dead. 』
於是父王默自思念：	So the father thought silently to himself:
『昔日相師占相太子，言當出家，今日不悅，得無爾乎？	"In the past, the sage master occupied the prince, and he was a monk. Today is unhappy, so much?
吾當更設方便，增諸伎樂以悅其心，使不出家。』	I should make it more convenient, add all kinds of tricks to please the heart, and make it impossible to become a monk. 』
即復嚴飾宮舘，[＊]簡擇婇女以娛樂之。」	That is, Fu Yan decorated the palace, [*] Jian chose the maid for entertainment. "
佛於是頌曰：	The Buddha then chanted:


「童子有名稱，婇女眾圍遶；	"The boy has a name, and the maids surround;

五[18]欲以自娛，如彼天帝釋。	Five [18] To entertain oneself, as explained by the Emperor of Heaven.

「又於異時，復勑御者嚴駕出遊，於其中路逢一沙門，法服持鉢，視地而行。	"At another time, the resuscitator traveled strictly, and there was a sand gate on the road, and he was obsessed with dharma, holding a bowl, and walking according to the ground.
即問御者：	Ask the master:
『此為何人？』	"Who is this? 』
御者答曰：	The royal replied:
『此是沙門。』	"This is Shamen. 』
又問：	Asked again:
『何謂沙門？』	"What is Salmon? 』
答曰：	Answer:
『沙門者，捨離恩愛，出家修道，攝御諸根，不染外欲，慈心一切，無所傷害，逢苦不慼，遇樂不欣，能忍如地，故號沙門。』	"Sammon, renunciation of love, renunciation and cultivating, guarding the roots, not tainting external desires, compassion for everything, no harm, no sorrow, no joy, and endurance, so he is called Shamen. 』
太子曰：	The prince said:
『善哉！此道真正永絕塵累，微妙清虛，[1]惟是為快。』	"Good! This way is truly never exhausted, subtle and clear, [1] but it is fast. 』
即勑御者迴車就之。	That is, the slayer will return to it.


「爾時，太子問沙門曰：	"At that time, the prince asked Shamen:
『剃除鬚髮，法服持鉢，何所志求？』	『Shaving hair, dharma suit and bowl, what do you want? 』
沙門答曰：	Shamen replied:
『夫出家者，欲調伏心意，永離塵垢，慈育群生，無所侵[2]嬈，虛心靜[3]寞，唯道是務。』	『A husband or a monk wants to tune his mind, stay away from the dust, kindly nurture the community, be innocent [2] 娆, humble [3] lonely, only the way is the job. 』
太子曰：	The prince said:
『善哉！此道最真。』	"Good! This is the most true. 』
尋勑御者：	Seeker:
『賷吾寶衣并及乘轝，還白大王，我即於此剃除鬚髮，服三法衣，出家修道。	"The Takigo Treasure Clothes and the Chengshi, and the King White, I will shave off my hair and shave here, wear three vestments, and become a monk.
[4]所以然者？	[4] That's why?
欲調伏心意，捨離塵垢，清淨自居，以求道術。』	If you want to tune your mind, let go of the dirt, purify yourself, and seek Taoism. 』
於是，御者即以太子所乘寶車及與衣服還歸父王。	Therefore, Yuzhe returned to his father with the treasure car and clothes that the prince ridden.
太子於後即剃[5]除鬚髮，服三法衣，出家修道。」	The prince immediately shaved[5] to remove hair and hair, put on three vestments, and became a monk. "


佛告比丘：	Buddha told Bhikkhu:
「太子見老、病人，知世苦惱，又見死人，戀世情滅；	"When the prince sees the old and the sick, he knows the world's distress, and when he sees the dead, his love for the world is gone;
及見沙門，廓然大悟。	Seeing Shamen, I realized it.
下寶車時，步步中間轉遠縛著，是真出家，是真遠離。	When getting out of the treasure car, turning away and bound in the middle of each step, you are really a monk, and you are really far away.
時，彼國人聞太子剃除鬚髮，法服持鉢，出家修道，咸相謂言：	At that time, the people of that country heard that the prince had shaved his hair and shaved his hair, his dharma suits and held a bowl, he became a monk and practiced Taoism.
『此道必真，乃令太子捨國榮位，捐棄所重。』	『This way will be true, it is to make the prince abandon his country and honor his throne and give up what is important. 』
[6]于時，國中八萬四千人往就太子，求為弟子，出家修道。」	[6] At that time, 84,000 people from the junior high school went to the prince, seeking to become a disciple and become a monk. "
佛時頌曰：	When the Buddha chanted:


「[7]撰擇深妙法，彼聞隨出家；	"[7] Compose and choose the deep and wonderful method, and then he will become a monk;

離於恩愛獄，無有眾結縛。	Leaving the prison of love, there is no bondage.

「[8]于時，太子即便納受，與之遊行，在在教化。	"[8] At that time, even if the prince accepted it, he marched with him and was cultivating.
從村至村，從國至國，所[9]至之處，無不恭敬四事供養。	From village to village, from country to country, wherever [9] is, there is no disregard for four things.
菩薩念言：	Bodhisattva chants:
『吾與大眾，遊行諸國，人間憒閙，此非我宜。	"I am with the public, the nations parade, the world is stunned, this is not for me.
何時當得離此群眾，閑靜之處以求[10]道真，尋獲志願，於閑靜處專精修道？』	When should we leave the masses, ask for truth in a quiet place[10], find volunteers, and specialize in Taoism in a quiet place? 』
復作是念：	Duplicate is to read:
『眾生可愍，常處闇冥，受身危脆，有生、有老、有病、有死，眾苦所集，死此生彼，從彼生此，緣此苦陰，流轉無窮，我當何時曉了苦陰，滅生、老、死？』	"All beings can be stunned, often in the dark, and they are vulnerable to life, there are old, sick, and dead, all sufferings are gathered, death from one to another, from which one is born, because of this suffering, the endless circulation, I shall When did bitter yin come to light, death, old age, and death? 』


「復作是念：	"Replication is to read:
『生死何從？	"What is life and death?
何緣而有？』	Where did it happen? 』
即以智慧觀察所由，從生有老死，生是老死緣；	That is to say, based on the wisdom of observation, there is old and death from birth, and life is the relationship between old and death;
生從有起，有是生緣；	Birth starts from birth, and there is birth fate;
有從取起，取是有緣；	There is a starting point, and there is a fate;
取從愛起，愛是取緣；	Start with love, love is a fate;
愛從受起，受是愛緣；	Love begins with acceptance, and acceptance is love;
受從觸起，觸是受緣；	Receiving touches, touching is receptive;
觸從六入起，六入是觸緣；	Touching starts from the six factors, and the six factors are the fate;
六入從名色起，名色是六入緣；	Liulu starts from name and form, and name and form are six conditions;
名色從識起，識是名色緣；	Mind and form begin with cognition, which is the predecessor of name and form;
識從行起，行是識緣；	Consciousness starts from action, and action is the condition of consciousness;
行從癡起，癡是行緣。	Action starts with ignorance, and ignorance is the predestined condition.
是為緣癡有行，緣行有識，緣識有名色，緣名色有六入，緣六入有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老、病、死、憂、悲、苦惱，此苦盛陰，緣生而有，是為苦集。	It is because of predestined fascination to have deeds, predestined deeds to have knowledge, predestined consciousness to have name and form, predestined to have six enlightenments, predestined six enlightenments to have contact, predestined contact to have feeling, predestined to have love, predestined to love, and fate to have existence, fate There is life, and there are old age, sickness, death, worry, sorrow, and distress due to birth. This suffering is full of yin, and there is suffering due to birth.
菩薩思惟：	Bodhisattva thought:
苦集陰時，生智、生眼、生覺、生明、生通、生慧、生證。	When suffering to gather yin, there will be wisdom, eyes, enlightenment, vigour, tong, wisdom, and syndrome.


「於時，菩薩復自思惟：	"At that time, the Bodhisattva returned to his thoughts:
『何等無故老死無？	"How old and dead for no reason?
何等滅故老死滅？』	How to die so old and die? 』
即以智慧觀察所由，生無故老死無，生滅故老死滅；	That is to observe the reason with wisdom, birth without reason, old age and death, birth and death, old and death;
有無故生無，有滅故生滅；	There is no reason to be born or not, and there is no reason to arise and die;
取無故有無，取滅故有滅；	Take the existence without reason, take the extinction and extinction;
愛無故取無，愛滅故取滅；	Love takes nothing for no reason, love takes away because of its destruction;
受無故愛無，受滅故愛滅；	There is no love for no reason, and love is extinguished by being destroyed;
觸無故受無，觸滅故受滅；	Touch for no reason and suffer nothing, touch and extinguish so suffer;
六入無故觸無，六入滅故觸滅；	Six enters without a reason to touch nothing, six enters to extinguish, therefore touches off;
名色無故六入無，名色滅故六入滅；	Name and form have no reason, six enter into nothing, name and form disappear, therefore six enter into disappearance;
識無故名色無，識滅故名色滅；	Knowing no reason, name and appearance are nothing, knowing extinguishing, so name is extinguishing;
行無故識無，行滅故識滅；	To know nothing if there is no reason, to know nothing if you act and die;
癡無故行無，癡滅故行滅。	I do nothing for no reason, and do nothing when I die.
是為癡滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六入滅，六入滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老、死、憂、悲、苦惱滅。	It is for the extinguishment of delusion and therefore the action is extinguished, the extinguishment of the action causes the extinguishment, the awakening of the name and the extinguishment of the name, the extinguishment of the name and the appearance of the six enters the extinguishment, the six enters the extinguishment and therefore touches off, the touch and the extinguishment causes the destruction, the extinguishment causes the love to extinguish, the love extinguishes so take Extinguish, take and extinct, there is extinction, there is extinction, the birth and death, birth and death, the old age, death, sorrow, sadness, and distress.
菩薩思惟：	Bodhisattva thought:
『苦[11]陰滅時，生智、生眼、生覺、生明、生通、生慧、生證。』	『When suffering [11] disappears, there will be wisdom, eyes, awakening, awakening, tongs, wisdom, and evidence. 』
爾時，菩薩逆順觀十二因緣，如實知，如實見已，即於座上成阿耨多羅三藐三菩提。」	At that time, the Bodhisattva observes the twelve causes and conditions, knows as they are, and sees them as they are, that is, he will become the three Bodhi of Ahundala on the seat. "
佛時頌曰：	When the Buddha chanted:


「此言眾中說，汝等當善聽，	"It is said among the people, you should listen carefully,
過去菩薩觀，本所未聞法。	In the past, Bodhisattva views were unheard of.

老死從何緣？	Where does death come from?
因何等而有？	For what reason?

如是正觀已，知其本由生。	In this way, you will know its origin.

生本由何緣？	What is the origin of life?
因何事而有？	Why did it happen?

如是思惟已，知生從有起。	If you think about it, know your life from there.

取彼取彼已，展轉更增有；	Take the other and take the other;

是故如來說，取是有因緣。	For this reason, there is a reason to choose.

[12]如眾穢惡聚，風吹[13]惡流演；	[12] Like all evil and evil gathering, the wind blows [13] The evil flows;

如是取相因，因愛而廣普。	In this way, take the cause of the phase and popularize it because of love.

愛由於受生，起苦羅網本；	Because of being born, love has a net of suffering;

以染著因緣，苦樂共相應。	In order to be dyed with karma, suffering and happiness are corresponding.

受本由何緣？	What is the reason for being affected?
因何而有受？	Why did you suffer?

[14]以是思惟已，知受由觸生。	[14] It is thought to have already, knowing and receiving are triggered.

觸本由何緣？	What is the reason for the touch?
因何而有觸？	Why did it touch?

如是思惟已，觸由六入生。	If you think about it, you will enter life from the six.

六入本何緣？	What is the origin of the six-entry?
因何有六入？	Why are there six factors?

如是思惟已，六入名色生。	If you think about it, you will be born into the name and form.

名色本何緣？	What is the origin of name and color?
因何有名色？	Why is it famous?

如是思惟已，名色從識生。	In this way, mind and body are born from knowledge.

識本由何緣？	What is the origin of knowledge?
因何而有識？	Why do you know?

如是思惟已，知識從行生。	In this way, knowledge is born from practice.

行本由何緣？	What is the origin of the line?
因何而有行？	Why does it work?

如是思惟已，知行從癡生。	If you think about it, knowing and doing are born of ignorance.

如是因緣者，名為實義因，	If it is the cause, it is called the actual cause,
智慧方便觀，能見因緣根。	Wisdom is easy to observe, and you can see the root of cause.

苦非賢聖造，亦非無緣有，	Suffering is not created by the sage, nor is it for nothing,
是故變易苦，智者所斷除。	It is the change and bitterness that the wise men cut off.

若無明滅盡，是時則無行；	If ignorance is extinguished, then there is no action;

若無有行者，則亦無有識；	If there is no practitioner, there is no knowledge;

若識永滅者，亦無有名色；	If one knows forever, there is no name or form;

名色既[1]已滅， [2]即無有諸入；	Since [1] has disappeared, [2] means that there is no entry;

若諸入永滅，則亦無有觸；	If all the entrances die forever, then there will be no touch;

若觸永滅者，則亦無有受；	If it touches the one that is eternally destroyed, there will be no suffering;

若受永滅者，則亦無有愛；	If there is eternal destruction, there is no love;

若愛永滅者，則亦無有取；	If you love forever, there is no gain;

若取永滅者，則亦無有有；	If you take the eternally destroyed, there is nothing;

若有永滅者，則亦無有生；	If there is an eternal death, there is no life;

若生永滅者，無老病苦陰；	If one lives forever, there is no old age, sickness and suffering;

一切都永盡，智者之所說。	Everything is forever, what the wise man said.

十二緣甚深，難見難識知；	The twelve connections are so deep that it is difficult to see and understand;

唯佛能善覺，因是有是無。	Only the Buddha can be kind, because of existence or nonexistence.

若能自觀察，則無有諸入；	If you can observe yourself, there will be nothing;

深見因緣者，更不外求師。	Those who have a deep understanding of predestined relations do not seek a teacher from outside.

能於陰界入，離欲無染[3]者；	Able to enter the Yin world, free from desire and unaffected[3];

堪受一切施，淨報施者恩。	Can withstand all giving, and repay the kindness of the giver.

若得四辯才， [4]獲得決定證；	If you have four arguing talents, [4] get the decision proof;

能解眾結縛，斷[5]除無放逸。	Can break the bondage of the crowd, break [5] except for no escape.

色受想行識，猶如朽故車；	Feeling, feeling, thinking and knowing is like a dead car;

能諦觀此法，則成等正覺。	If you can observe this method, you will become enlightenment.

如鳥遊虛空， [6]東西隨風[A4]逝；	Like a bird traveling in the void, [6] Things go away with the wind [A4];

菩薩斷眾結，如風靡輕衣。	The bodhisattva breaks the knot, like a popular light cloth.

毗婆尸閑靜，觀察於諸法；	Viva corpse is quiet, observing all dharma;

老死何緣有？	Why is old and dead?
從何而得滅？	Where does it go?

彼作是觀已，生清淨智慧；	He is to observe oneself, be pure wisdom;

知老死由生，生滅老死滅。	Know that old age and death depend on life, birth and death, old age and death.

「毗婆尸佛初成道時，多修二觀，一曰安隱觀，二曰出離觀。」	When Vipassi Buddha first became Taoist, he practiced more of two views, one is the view of Anyin, and the second is the view of Lili.
佛於是頌曰：	The Buddha then chanted:


「如來無等等，多修於二觀；	"The Tathagata has nothing to do, so I practice more in the second view;

安隱及出離，仙人度彼岸。	An Yin and Li Li, the immortal lives on the other side.

其心得自在，斷除眾結使；	His heart is at ease, cut off the crowd;

[7]登山觀四方，故號毘婆尸。	[7] Mountain climbing to view the Quartet, hence the name Vipo corpse.

大智光除冥，如以鏡自照；	Great wisdom light to eliminate the meditation, like taking self-portrait in a mirror;

為世除憂惱，盡生老死苦。	Eliminate worries for the world, live and die.

「毗婆尸佛於閑靜處復作是念：	"The repetition of Vipassi Buddha in a quiet place is to read:
『我今已得此無上法，甚深微妙，難解難見，[8]息滅、[9]清淨，智者所知，非是凡愚所能及也。	"I have obtained this supreme way today. It is very deep and subtle, incomprehensible and difficult to see, [8] extinction, [9] clean, the wise know it, it is beyond the reach of all fools.
斯由眾生異忍、異見、異受、異學，依彼異見，各樂所求，各務所習。	Si from all beings tolerant, different views, different feelings, different learning, according to other different views, each one wants and learns.
是故於此甚深因緣，不能解了，然愛盡涅槃，倍復難知，我[10]若為說，彼必不解，更生觸擾。』	Because of this, the cause is so deep that it can’t be understood. However, love is full of Nirvana, and it is difficult to know. If I [10] say, he will be puzzled and will be disturbed. 』
作是念已，即便默然不復說法。	Just think about it, even if you don't say anything in silence.


「時，梵天王知毗婆尸如來所念，即自思惟：	"At that time, the Brahma King knew what Vipassi Tathagata had said, that is, he thought:
『[11]念此世間便為敗壞，甚可哀愍。	"[11] Reading this world is corruption, and it's sorrowful.
毗婆尸佛乃得[12]知此深妙之法，而不欲說。』	Vipassi Buddha Naide[12] knows this profound method, but does not want to say it. 』
譬如力士屈伸臂頃，從梵天宮忽然來下，立於佛前，頭面禮足，却住一面。	For example, the strong man flexed his arms, suddenly came down from the Brahma Palace, and stood in front of the Buddha, with his head and feet polite, but he stayed.
時，梵天王右膝著地，叉手合掌白佛言：	At that time, the Brahma King touched the ground on his right knee, crossed his hands and put his palms together.
『唯願世尊以時說法！今此眾生塵垢微薄，諸根猛利，有恭敬心，易可開化，畏怖後世無救之罪，能滅惡法，出生善道。』	"I only hope that the Lord will speak in time! Today, all living beings have meager dust, fierce roots, respectful heart, easy to civilize, fearless sins of future generations, can destroy evil laws, and be born good. 』


「佛告梵王：	"The Buddha told the Brahma:
『如是！如是！如汝所言，但我於閑靜處默自思念：	"So! If so! As you said, but I missed silently in a quiet place:
所得正法甚深微妙，若為彼說，彼必不解，更生觸擾，故我默然不欲說法。	The Dharma received is very deep and subtle. If he speaks for him, he will be puzzled and disturbed, so I do not want to speak in silence.
我從無數阿僧祇劫，勤苦不懈，修無上行，今始獲此難得之法，若為婬、怒、癡眾生說者，必不承用，徒自勞疲。	I have learned from countless monks, diligent, unremitting, and unable to practice. This is a rare method that I have learned. If I am a prostitute, angry, or idiot, I will not accept it, and will work in vain.
此法微妙，與世相反，眾生染欲，愚冥所覆，不能信解。	This method is subtle, contrary to the world, sentient beings are affected by desires, overwhelmed by foolishness, and cannot be believed.
梵王！我觀如此，是以默然不欲說法。』	Vatican! I think so, so I don't want to say it silently. 』


「時，梵天王復重勸請，慇懃懇惻，至于再三：	"At that time, the Brahma King repeated his persuasion and he was diligent and sincere. As for the repeated:
『世尊！若不說法，今此世間便為壞敗，甚可哀愍。	"The Lord! If you don't say it, this world is ruined, and it's really sad.
唯願世尊以時敷演，勿使眾生墜落餘趣！』爾時，世尊三聞梵王慇懃勸請，即以佛眼觀視世界，眾生垢有厚薄，根有利鈍，教有難易。	Only hope that the Blessed One will perform in time, and don't let sentient beings fall for fun! "At that time, the Blessed One heard about the Vatican diligently and persuaded him to see the world with the eyes of the Buddha. The scales of sentient beings are thick and thin, the roots are blunt, and the teaching is difficult and easy.
易受教者畏後世罪，[13]能滅惡法，出生善道。	Those who are easy to be taught fear the sins of later generations,[13] can destroy evil laws and be born good.
譬如[14]優鉢羅花、[15]鉢頭摩華、[16]鳩勿頭華、[17]分陀利華，或有始出汙泥未至水者，或有已出與水平者，或有出水未敷開者，然皆不為水所染著，易可開敷。	For example, [14] Youboluohua, [15] Botou Mohua, [16] Jiuwutouhua, [17] Fentuolihua, or those whose sludge has not yet reached the water level, or those that have reached the level , Or if the water has not been applied, but they are not stained by water, it is easy to apply.
世界眾生，亦復如是。	The same is true for all beings of the world.


「爾時，世尊告梵王曰：	"At this time, the Blessed One told the Brahma King:
『吾愍汝等，今當開演甘露法門，是法深妙，難可解知，今為信受樂聽者說，不為觸擾無益者說。』	"I'm stunned, you are going to perform the Ganlu method now. It is a profound and incomprehensible method. It is said by those who believe and listen, and not for disturbing and unhelpful ones. 』


「爾時，梵王知佛受請，歡喜踊躍，遶佛三匝，頭面禮足，忽然不現。	"At that time, the Vatican knew the Buddha when he was invited, and he enthusiastically walked around the Buddha three times.
其去未久，是時如來靜默自思：	It hasn’t been long before, but the Tathagata is silently thinking:
『我今先當為誰說法？』	"Who shall I speak for now? 』
即自念言：	That is to say:
『當入槃頭城內，先為王子[＊]提舍、大臣子[＊]騫茶開甘露法門。』	"When entering Pantou City, first open the nectar method for the prince[＊]Tishe and the minister[＊]qiancha. 』
於是，世尊如力士屈伸臂頃，於道樹忽然不[18]現，至槃頭城槃頭王[19]鹿野苑中，敷座而坐。」	Therefore, the Blessed One, like a strong man, stretched his arms, suddenly Yu Daoshu did not [18] appear, and went to Pantou City [19] Luyeyuan, sitting on his seat. "
佛於是頌曰：	The Buddha then chanted:


「如師子在林，自恣而遊行；	"Like a master in the forest, marching on his own;

彼佛亦如是，遊行無罣礙。	The same is true for the Buddha, and the parade is free of troubles.

「毘婆尸佛告守苑人曰：	"Vai Po Shi Buddha told the Shou Yuan:
『汝可入城，語王子[＊]提舍、大臣子[＊]騫茶：	"You can enter the city, the prince of language[＊]Tishe, the minister[＊]Qiancha:
寧欲知不？	Would you rather know?
毘婆尸佛今在鹿野苑中，欲見卿等，宜知是時。』	The Vipassi Buddha is in Sarnath. If you want to see Qing and others, you should know the time. 』
時，彼守苑人受教而行，至彼二人所，具宣佛教。	At that time, the people of Bi Shouyuan were taught and walked, and went to the two people's place to declare Buddhism.
二人聞已，即至佛所，頭面禮足，却坐一面。	After hearing this, the two of them went to the Buddha's place, paying respects to each other, but sat down.
佛漸為說法，示教利喜：	The Buddha gradually said, teaching Lixi:
施論、戒論、生天之論，欲惡不淨，上漏為患，讚歎出離為最微妙清淨第一。	The theory of practice, commandment, and the theory of life and nature, the desire for evil is impure, and the leakage is the trouble. It is praised that the most subtle and pure is the first.
爾時，世尊見此二人心意柔輭，歡喜信樂，堪受正法，於是即為說苦聖諦，敷演開解，分布宣釋苦集聖諦、苦滅聖諦、苦出要諦。	At that time, the Blessed One saw that these two people were soft, happy, faithful, and able to accept the Dhamma, so he said the noble truth of suffering, played and explained the noble truth of suffering, distributed and released the noble truth of suffering, the noble truth of suffering, and the noble truth of suffering.


「爾時，王子[＊]提舍、大臣子[＊]騫茶，即於座上遠[1]離塵垢，得法眼淨，猶若素質易為受染。	"At this time, the prince[＊]Tishe, the minister[＊]Qiancha, that is, far away from the dust[1] on the seat, the eyes are clean, as if the quality is easy to be infected.
是時，地神即唱斯言：	At that time, the earth god sang the words:
『毗婆尸如來於槃頭城鹿野苑中轉無上法輪，沙門、婆羅門、諸天、魔、梵及餘世人所不能轉。』	"Vai Po corpse Tathagata transfers the supreme wheel of Dharma in the Sarnath of Pantou City, which cannot be transferred by Shamen, Brahmins, heavens, demons, Brahma and the rest of the world. 』
如是展轉，聲徹四天王，乃至他化自在天，須臾之頃，聲至梵天。」	In this way, the four heavenly kings sounded, and even he became free in the sky. In a short time, he sounded to Brahma. "
佛時頌曰：	When the Buddha chanted:


「歡喜心踊躍，稱讚於如來，	"Happy and enthusiastic, praised the Tathagata,
毘婆尸成佛，轉無上法輪。	Viva's corpse becomes a Buddha, and turns on the Supreme Dharma Wheel.

初從樹王起，往詣槃頭城，	From the beginning of the tree king, to Pantou City,
為[＊]騫茶、[＊]提舍，轉四諦法輪。	For [＊] Qiancha, [＊] Tishe, turn the Four Truths of Dharma Wheel.

時[＊]騫茶、[＊]提舍，受佛教化已，	When [＊] Qiancha, [＊] Tishe, have been transformed into Buddhism,
於淨法輪中，梵行無有上。	In the Pure Dharma Wheel, Brahman has nothing to do.

[2]彼[＊]忉利天眾，及以天帝釋，	[2]彼[＊] to benefit the heavens, and explain to the emperor of heaven,
歡喜轉相告，諸天無不聞。	Happy to tell, all the heavens hear.

佛出於世間，轉無上法輪；	The Buddha comes from the world, and he revolves on the unsurpassed Dharma wheel;

增益諸天眾，減損阿須[3]倫。	Gain the heavens and all, detract from the Asu [3] Lun.

昇仙名普聞， [4]善智離世邊；	Shengxian's name is Puwen, [4] The side of Shanzhi's death;

於諸法自在，智慧轉法輪。	Being at ease in all dharma, wisdom turns the wheel of dharma.

觀[A5]察平等法，息心無垢穢；	Observe [A5] Observe the Equality Law, and keep your heart clean;

以離生死[5]扼，智慧轉法輪。	With life and death [5], wisdom turns the wheel of law.

[6]滅苦離諸惡，出欲得自在；	[6] Extinguish suffering from all evils, free from desire;

離於恩愛獄，智慧轉法輪。	Leaving from the prison of love, wisdom turns the wheel of Falun.

正覺人中尊，二足尊調御；	Zhengjue Zhongzun, two-legged zun to regulate and impose;

[7]一切縛得解，智慧轉法輪。	[7] Everything is untied, wisdom turns the wheel of law.

教化善導師，能降伏魔怨；	A good teacher can subdue evil spirits;

彼離於諸惡，智慧轉法輪。	He is free from all evils, and wisdom turns the wheel of law.

無漏力降魔，諸根定不懈；	No leakage of power to reduce demons, the roots will be unremitting;

盡漏離魔縛，智慧轉法輪。	Leak away from the devilish bondage, wisdom turns the wheel of law.

若學決定法，知諸法無我；	If you learn to determine Dharma, you know that there is no self in all Dharma;

此為法中上，智慧轉法輪。	This is the upper level of Dharma, and wisdom turns the wheel of Dharma.

不以利養故，亦不求名譽；	Not for profit, nor for reputation;

愍彼眾生故，智慧轉法輪。	Stun the other beings, wisdom turns the wheel of law.

見眾生苦厄，老病死逼迫；	See all beings suffering, old, sick, and persecuted;

為此三惡趣，智慧轉法輪。	For this reason, wisdom turns to the wheel of the three evils.

斷貪瞋恚癡，拔愛之根[8]原；	Break greed, hatred and ignorance, pull out the root of love[8];

不動而解脫，智慧轉法輪。	Unmoving and liberation, wisdom turns the wheel of Dharma.

難勝我[9]已勝，勝[＊]已自降伏；	It's hard to beat me [9] has won, victory [*] has surrendered;

[＊]已勝難勝魔，智慧轉法輪。	[＊]I have overcome the invincible demons, and wisdom turns the wheel of law.

此無上法輪，唯佛乃能轉；	This supreme dharma wheel, only the Buddha can turn;

諸天魔釋梵，無有能轉者。	The gods explain Brahma, there is no one who can turn.

親近轉法輪，饒益天人眾；	Get close to Zhuan Falun and benefit the heavens and the people;

此等天人師，得度于彼岸。	These celestial masters can save themselves on the other side.

「是時，王子[＊]提舍、大臣子[＊]騫茶，見法得果，真實無欺，成就無畏，即白毘婆尸佛言：	"At this time, the prince[＊]Tishe, the minister[＊]Qiancha, see the Dharma and get the fruit, be true and not deceived, and achieve fearlessness, that is, the words of the White Vasi:
『我等欲於如來法中淨修梵行。』	"I am waiting for the pure practice of Brahma in the Tathagata. 』
佛言：	Buddhist words:
『善來，比丘！吾法清淨自在，修行以盡苦際。』	"Shan Lai, Bhikkhu! My Dharma is pure and free, and practice to make it harder. 』
爾時，二人即得具戒。	At that time, the two were given the vows.
具戒未久，如來又以三事示現：	Not long after he took the precepts, the Tathagata showed three things:
一曰神足，二曰觀他心，三曰[10]教誡，即得無漏、心解脫、生[11]死無疑智。	One is the god’s feet, the second is to observe the mind of others, and the third is [10] the teaching command, namely to have no omissions, liberate the mind, and live [11] death without wisdom.


「爾時，槃頭城內眾多人民，聞二人出家學道，法服持鉢，淨修梵行，皆相謂曰：	"At that time, many people in Pantou City heard that the two of them became monks and learned Taoism, served with alms, and practiced purely Brahma. They all said:
『其道必真，乃使此等捨世榮位，捐棄所重。』	"The way it must be true is to make such a worldly honorable place and give up what is important. 』
時，城內八萬四千人往詣鹿野苑中毘婆尸佛所，頭面禮足，却坐一面。	At that time, eighty-four thousand people in the city went to the Buddha's place in the Luyeyuan, head-to-head salute, but sat down.
佛漸為說法，示教利喜：	The Buddha gradually said, teaching Lixi:
施論、戒論、生天之論，欲惡不淨，上漏為患，讚歎出離為最微妙清淨第一。	The theory of practice, commandment, and the theory of life and nature, the desire for evil is impure, and the leakage is the trouble. It is praised that the most subtle and pure is the first.
爾時，世尊見此大眾心意柔輭，歡喜信樂，堪受正法，於是即為說苦聖諦，敷演開解，分布宣釋苦[12]集聖諦、苦滅聖諦、苦出要[13]諦。	At that time, the Blessed One saw that the people’s hearts were soft, happy, faithful, and able to accept the Dhamma, so he said the noble truth of suffering, performed and explained, and distributed the release of suffering [12] set the noble truth, the noble truth of suffering, and the essentials of suffering[13 ]meaning.


「時，八萬四千人即於座上遠塵離垢，得法眼淨，猶[14]如素質易為受色，見法得果，真實無欺，成就無畏，即白佛言：	"At that time, 84,000 people were sitting on the seat far away from dust and dirt, getting the Dhamma with clean eyes, as if the quality is easy to be sensible, seeing the Dhamma reaping fruit, being true and not deceiving, achieving fearlessness, that is, the White Buddha said:
『我等欲於如來法中淨修梵行。』	"I am waiting for the pure practice of Brahma in the Tathagata. 』
佛言：	Buddhist words:
『善來，比丘！吾法清淨自在，修行以盡苦際。』	"Shan Lai, Bhikkhu! My Dharma is pure and free, and practice to make it harder. 』
時，八萬四千人即得具戒。	At that time, 84,000 people received vows.
具戒未久，世尊以三事教化：	Not long after he was given the precepts, the Blessed One taught three things:
一曰神足，二曰觀他心，三曰教誡，即得無漏、心解脫、生死無疑智[15]現前。	One is the god's feet, the second is to observe other's mind, and the third is to teach the command, that is, there is no leakage, the mind is liberated, and the life and death are undoubtedly wisdom [15].
八萬四千人聞佛於鹿野苑中，轉無上法輪，沙門、婆羅門、諸天、魔、梵及餘世人所不能轉，即詣槃頭城毘婆尸佛所，頭面禮足，却坐一面。」	Eighty-four thousand people heard that the Buddha was in the Sarnath and turned the wheel of the supreme Dharma wheel. The Shamen, Brahmins, heavens, demons, Brahma and the rest of the world could not turn, that is, the Vipassi Buddha in Pantou City, with heads and feet. But sit down. "
佛時頌曰：	When the Buddha chanted:


「如[16]人救頭燃，速疾求滅處；	"Such as [16] a person saves his head and burns, rushes to death;

彼人亦如是，速詣於如來。	The same is true for that person, swiftly in the Tathagata.

「時，佛為說法亦復如是。	"At that time, the Buddha said the same.
爾時，槃頭城有[17]十六萬八千大比丘眾，提舍比丘、騫茶比丘於大眾中上昇虛空，身出水火，現諸神變，而為大眾說微妙法。	At that time, there were [17] 168,000 Great Bhikkhus in Pantou City, and Tishe Bhikkhu and Qiancha Bhikkhus rose to the void among the masses, and they appeared in the water and fire, showing the changes of the gods, and taught subtle methods for the masses.
爾時，如來默自[18]念言：	At that time, the Tathagata silently read from [18]:
『今此城內乃有十六萬八千大比丘眾，宜遣遊行，各二人俱在在處處，至[1]於六年，還來城內說具足戒。』	"Today, there are 168,000 great bhikkhus in this city. They are suitable for marching, and two of them are everywhere. Until [1] in six years, they came to the city and said they had sufficient ordination. 』


「時，首陀會天知如來心，譬如力士屈伸臂頃，從彼天沒，忽然至此，於世尊前，頭面禮足，却住一面，須臾白佛言：	"At that time, Shou Tuo would know the Tathagata mind from the heavens. For example, the strong man flexed his arms and disappeared from the sky. Suddenly, he stood in front of the Blessed One with his head and feet, but he stayed at the same time. He said:
『如是，世尊！此槃頭城內比丘眾多，宜各分布，處處遊行，至於六年，乃還此城，說具足戒，我當擁護，令無伺求得其便者。』	"So, Lord! There are many bhikkhus in this pantou city. They should be distributed in different places and marched everywhere. As for the six years, they will return to this city. If they have sufficient precepts, I should support them, so that those who do not want to get the best. 』
爾時，如來聞此天語，默然可之。	At that time, the Tathagata heard this heavenly language silently.


「時，首陀會天見佛默然許可，即禮佛足，忽然不[2]現，還至天上。	"At that time, the Shou Tuo would see the Buddha silently and give permission, that is, to pay homage to the Buddha's feet, and suddenly he did not [2] appear, but returned to the sky.
其去未久，佛告諸比丘：	Not long after his departure, the Buddha told the monks:
『今此城內，比丘眾多，宜各分布，遊行教化，至六年已，還集說戒。』	"Today, there are many monks in this city, and they should be distributed in different places. They will march and enlighten them. It has been six years, and they still gather for precepts. 』
時，諸比丘受佛教已，執持衣鉢，禮佛而去。」	At that time, the bhikkhus received Buddhism, held their mantles and worshipped Buddha and left. "
佛時頌曰：	When the Buddha chanted:


「佛[3]悉無亂眾，無欲無戀著；	"Buddha[3] knows no chaos, no desire or love;

威如金翅鳥，如鶴捨空池。	Wei is like a gold-winged bird, like a crane in an empty pond.

「時，首陀會天於一年後告諸比丘：	"At that time, the Sutra Huitian was reported to the monk a year later:
『汝等遊行已過一年，餘有五年。	"One year has passed since you waited for the parade, and there are five years left.
汝等當知，訖六年已，還城說戒。』	You must know that it has been six years, and you have returned to the city and said sance. 』
如是至于六年，天復告言：	As for six years, Tianfu said:
『六年已滿，當還說戒。』	"Six years have passed, so I should say quit. 』
時，諸比丘聞天語已，攝持衣鉢，還槃頭城，至鹿野苑毘婆尸佛所，頭面禮足，却坐一面。」	At that time, the monks had heard the words of the sky, took their clothes and bowls, and still pantou city, and they sat head-to-face and bowed to the Buddha's place in the Luyeyuan. "
佛時頌曰：	When the Buddha chanted:


「如[4]象善調，隨意所[5]之；	"Such as [4] is like a good tune, freely [5];

大眾如是，隨教而還。	The public is like that, pay back with the teacher.

「爾時，如來於大眾前上昇虛空，結[6]加趺坐，講說戒經：	"At that time, the Tathagata rises to the void in front of the masses, sits [6] and sits, and talks about the precepts:
忍辱為第一，佛說涅槃最，不以除鬚髮害他為沙門。	Forbearance is the first. The Buddha said that Nirvana is the most important.
時，首陀會天去佛不遠，以偈[7]頌曰：	At that time, Shou Tuo would go to the Buddha not far from the sky, and said with verse [7]:


「『如來大智，微妙獨尊，	""Tathagata, great wisdom, subtle and superior,
[8]止觀具足，成最正覺。	[8] The cessation of meditation is full, and the most enlightened.

愍群生故，在世成道，	Stunned by the masses, enlightened in the world,
以四真諦，為聲聞說。	Take the Four Noble Truths for the sound and hear.

苦與苦因，滅苦之諦，	Suffering and its cause, the essence of suffering,
賢聖八道，到安隱處。	The Eight Ways of Xian Sheng, to An Yin.

毘婆尸佛，出現于世，	Vipassi Buddha, appeared in the world,
在大眾中，如日光曜。』	In the masses, like the sun. 』

「說此偈已，忽然不現。」	Said this verse is complete, but it suddenly doesn't appear.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「我自思念：	"I miss myself:
『昔一時於羅閱城耆闍崛山，時，生是念：	"In the old days in Luoyue City Qitijue Mountain, when I was born, I thought:
我所生處，無所不遍，唯除[9]首陀會天，設生彼天，則不還此。』	The place where I was born is omnipresent, except [9] Shou Tuo will meet the sky, and I shall be born in the other sky. 』
我時，比丘！復生是念：	When I am, Bhikkhu! Resurrection means:
『我欲至[10]無造天上。』	"I want [10] to create nothing in the sky. 』
時，我如壯士屈伸臂頃，於此間沒，現於彼天。	At that time, I am like a strong man with arms outstretched, not here, but now in the sky.
時，彼諸天見我至彼，頭面作禮，於一面立，而白我言：	At that time, the other heavens saw me to the other side, bowing to each other, standing on the other side, and freely saying:
『我等皆是毘婆尸如來弟子，從彼佛化，故來生此，具說彼佛因緣本末。	"We are all disciples of Vipassi Tathagata, who transformed from the Buddha, so in the next life, I have to say that the Buddha is the cause and the whole thing.
又尸棄佛、[11]毘沙婆佛、[＊]拘樓孫佛、拘那含佛、迦葉佛、釋迦牟尼佛，皆是我師，我從受化，故來生此。』	The Shiqi Buddha, [11] Visha Po, [＊] Kulou Sun Buddha, Kunnahan Buddha, Kassapa Buddha, and Shakyamuni Buddha are all my teachers. I have been born after Shouhua, so I was born here. 』
亦說諸佛因緣本末，至生[12]阿迦尼吒諸天，亦復如是。」	It is also said that all the Buddhas are due to the roots and fate, and reach the life [12] Ajanizha, and the same is true. "
佛時頌曰：	When the Buddha chanted:


「譬如力士，　　屈伸臂頃，	"For example, 　　 bends and stretches his arms,
我以神足，　　至無造天。	I am full of gods, 　　 to nothing.

第七大仙，　　降伏二魔，	The seventh immortal, 　　 surrender the two demons,
[13]無熱[14]無見，　　叉手敬禮。	[13] No heat [14] No see, 　　 fork hands salute.

如晝度樹，　　釋師遠聞，	Like the tree of the day, 　　 Shishi’s distant knowledge,
相好具足，　　到[15]善見天。	Look good and have enough, 　　 to [15] see the sky well.

猶如蓮華，　　水所不著，	Like a lotus, 　　 can't reach the water,
世尊無染，　　至[16]大善見。	The Blessed One has no dye, 　　 to [16] great good views.

如日初出，　　淨無塵翳，	Just like the beginning of the day, 　　 clean and dust-free,
明若秋月，　　詣一究竟。	Ming Ruoqiuyue, 　　诣一寣.

此五居處，　　眾生[17]所淨，	These five dwellings are cleansed by all beings[17],
心淨故來，　　詣無煩惱。	Since the heart is pure, 　　 there is no trouble.

淨心而來，　　為佛弟子，	Come from pure heart, 　　 is a disciple of Buddha,
捨離染取，　　樂於無取。	Don't get away from dyeing, 　　 happy not to take.

見法決定，　　毘婆尸子，	See the law to decide, 　　 Pipo Shizi,
淨心善來，　　詣大仙人，	Jingxin Shanlai, 　　诣大仙人,
尸棄佛子，　　無垢無為，	The corpse abandons the Buddha, 　　 no dirt and no action,
以淨心來，　　詣離有尊。	With a pure heart, 　　诣li has respect.

[＊]毘沙婆子，　　諸根具足，	[＊]Pisa, 　　 have all the roots,
淨心詣我，　　如日照空。	Jingxin has me, 　　 is like sunshine in the sky.

[＊]拘樓孫子，　　捨離諸欲，	[＊] The grandson of Julou, 　　 shed all desires,
淨心詣我，　　妙光焰盛。	Pursue my heart, 　　 wonderful light and flame.

拘那含子，　　無垢無為，	Kunna Hanzi, 　　 Wushou Wuwei,
淨心詣我，　　光如月滿。	Pure heart tells me, 　　 light as the full moon.

迦葉弟子，　　諸根具足，	Kassapa disciple, 　　 all the roots have feet,
淨心詣我，　　[18]如北天念，　　不[19]亂大仙，	The pure heart confesses me, 　　[18] such as Beitian Nian, 　　不[19] Chaos Daxian,
神足第一，　　以堅固心，	God foot first, 　　 to strengthen the heart,
為佛弟子。	As a disciple of Buddha.
淨心而來，	come from pure heart,
為佛弟子，　　禮敬如來，	For the disciples of Buddha, 　　respect the Buddha,
[20]具啟人尊。	[20] Gu Qi Ren Zun.
所生成道，	generated Tao,
名、姓、種族，　　知見深法，	First name, last name, race, 　　 know the deep law,
成無上道。	Become the Supreme Being.
比丘靜處，	The quiet place of the monk,
離于塵垢，　　精勤不懈，	Free from dust, 　　 diligent and unremitting,
斷諸有結。	There is no end to everything.
此是諸佛，	These are Buddhas,
本末因緣，　　釋迦如來，	The original cause and condition, 　　Sakyamuni Buddha,
之所演說。」	The speech. "

佛說此大因緣經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this great cause and condition has been sutra, and all monks heard what the Buddha said and happily followed it.


[1]佛說長阿含經卷第一[2]	[1] The Buddha said the first volume of the long Agama Sutra [2]


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	To
T1648 解脫道論	T1648 Liberation Taoism

卷/篇章二	Volume/Chapter Two

解脫道論卷第二	Liberation Road Volume 2

[＊]阿羅漢優波底沙梁言大光造	[＊] Arahant Upodi Sha Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

頭陀品第三	Dutuopin third

問：	ask:
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 sits in pure precepts and meditates, his heart desires to achieve victory over good merits, and for his desire to gain top merits, he should do so.
何故受此頭陀功德？	Why do you receive this Dupuo merit?
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 is not one kind of human nature for sitting meditation, for the purpose of declining desire, for contentment, for doubt, for extinguishing love, for desire to grow courageously and diligently, for self-reliance and refraining from foreign acts, for staying in peace, for the protection of moral virtue, It is the sacred objects, the first holy species, and the concept of victory.
何者為頭陀？	Who is Dutuo?
有十三法。	There are thirteen methods.
二法衣相應，謂糞掃衣及三衣。	Corresponding to the two vestments, it is called dung sweeping clothes and three clothes.
五法乞食相應，謂乞食、次第乞食、一坐食、[5]節量食、時後不食。	The five methods of begging for food are corresponding, namely, begging for food, second begging for food, one sitting for food, [5] diet, and no food at all times.
五法坐臥相應：	Five methods for sitting and lying:
一無事處坐、二樹下坐、三露地坐、四塚間坐、五遇得處坐。	Sit where there is nothing to do, sit under two trees, sit in the open three times, sit between four graves, and sit wherever you encounter five.
一勇猛相應有一種，謂常坐不臥。	One courage corresponds to one kind, that is, often sitting and not lying down.
云何糞掃衣？	Yun He dung cleaning clothes?
答：	answer:
性能受持是謂為性，餘亦如是。	Sustained performance is called sex, and so is it.
云何受糞掃衣？	Why does cloud sweep clothes?
斷居士施。	Broken layman Shi.
云何受三衣？	Why does the cloud suffer from three clothes?
謂斷長衣。	That is broken long clothes.
云何乞食？	Where does the cloud beg for food?
謂斷他請。	Said he was pleased.
云何次第乞食？	When is the cloud begging for food?
謂斷超越乞。	It is beyond begging.
云何一坐食？	Yun Heyi sits and eats?
謂不再坐。	Said no longer sitting.
云何節量食？	How does the cloud diet?
斷於貪恣。	Cut off from greed.
云何時後不食？	When will the cloud not eat?
謂斷於後望。	That is broken in the back.
云何無事處坐？	Why don't Yun sit on nothing?
斷聚落住。	Live off the settlement.
云何樹下坐？	Yun He sitting under the tree?
斷屋舍住。	Broken house to live.
云何露地坐？	Where does the cloud sit?
斷眾覆處。	Disrupt the public.
云何塚間坐？	Sit between Yunhe Tomb?
斷餘勝處。	Suffering from victory.
云何遇[6]得坐？	Yun He Yu [6] have to sit?
斷貪樂處。	Cut off greed and pleasure.
云何常坐不臥？	Why does Yun often sit down?
謂離寢寐。	That is from sleep.
何故受糞掃衣？	Why is it affected by dung?
見居士衣有求乞等過，復見受持[7]納衣功德，我見如是斷居士施故受納衣。	Seeing that the layman’s clothes have been begging and waiting, I see the merits of receiving the clothes again [7], and I see that the layman’s old clothes have been given away.
云何受[＊]納衣功德？	How does the cloud receive [*] the merit of receiving clothing?
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[8]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。	It’s like a layman’s clothes, there is no fault, no one can get it, no worries when he loses, no greed, no thieves, enough [8] to use the common practice, the good people are undoubtedly the deeds, the victory of the good corresponds to the present law to live , It is admirable to make you feel right, which is what [*] Nayi Gongde said.


問：	ask:
[＊]納衣有幾？	[＊]How many clothes are there?
何人受持？	Who is held?
何因而失？	Why did you lose?
答：	answer:
納衣有二種，一無主守護、二世人所棄。	There are two kinds of clothing, one is unprotected and abandoned by the second world.
或於塚間、或於糞掃、或於市肆、或於道路，拾[9]剪浣染掩緝裁縫，成就受持，此謂無主。	Either in the mound, or in the dung sweep, or in the market, or in the road, picking up [9] shearing and dyeing to seize the tailor, success, this is no master.
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。	Or [*] In addition to cutting, it is bitten by cows and rats, burned by fire, or thrown by people, covering the corpse and outer robes, which is abandoned by the world.
云何受糞掃衣？	Why does cloud sweep clothes?
若比丘斷居士施，是謂受糞掃衣。	If the bhikkhu breaks the practice of a layman, it is said to be swept by dung.
云何失？	What is the cloud?
若比丘受居士施，此謂失[＊]納衣。	If the monk is treated by a layman, this is a loss of [*] nayi.
云何受三衣？	Why does the cloud suffer from three clothes?
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。	In order to have a long dress, one should be protected and received, knowing that I have waited and seen the merits of the three garments. I have given up the long dress from today, so I receive the three garments.
云何受三衣功德？	Why does the cloud receive the merits of three clothes?
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。	The deeds of a good person are less than the creation of a covenant to be content with the body, like a bird flying in the sky without care and love, and the practice of a good person is undoubtedly.


問：	ask:
云何名三衣？	What is the name of Yun Sanyi?
云何為受？	What is the cloud?
云何為失？	What is the cloud?
答：	answer:
謂僧伽梨、欝多羅僧、安陀會，此謂三衣。	It is called the Sangha Pear, Chudura Sangha, and Anto Hui, this is called the Three Clothes.
云何受三衣？	Why does the cloud suffer from three clothes?
若比丘不畜盈長，是受三衣。	If the bhikkhu does not grow up, he will receive three clothes.
若受四衣，是名為失。	If you receive four garments, you will lose your name.


云何受乞食？	Why does the cloud 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 asked by him, it will hinder self-employment, it will not be pleasing, and it will not sit with illegal monks.
知是過患，復見乞食功德，我從今日斷受他請，受乞食法。	Knowing that it is a trouble, and seeing the merits of begging food again, I will never accept his begging from today.
云何乞食功德？	Why does the cloud beg for merit?
依心所願進止自由，不希供饍，消除懈怠、斷滅憍慢、不貪[1]滋味、饒益眾生，常於四方心無限礙，善人所行是業無疑。	To be free according to one's wishes, not to wish for food, to eliminate slack, to stop slow, not to be greedy[1] The taste, to benefit all living beings, to be infinitely obstructive in the Quartet, and the actions of good people are undoubtedly karma.


問：	ask:
請有幾種？	Please have several?
云何為受？	What is the cloud?
云何為失？	What is the cloud?
答：	answer:
請有三種，一似食請、二就請、三[2]過請。	There are three kinds of requests, one is like food, two, and three[2].
除此三種請，受乞食。	In addition to these three kinds, begging for food.
若受三請，是失乞食。	If you receive three requests, you are begging.


云何受次第乞食？	Why does the cloud 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 it is more delicious in the next place, don't eat it again. If it's serious, you will eat it regularly. If you have any doubts, 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 is the fault, and seeing the merits of the second time again, I will beg for the second time since today.
云何次第乞功德？	When does the cloud beg for merit?
以平等心饒益一切，除[3]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 equality, except [3] hate hate, dislike, dislike calling, displeased, stay away from home, stay away from disease, just like Yuexi presents people’s admiration, and good people do It is undoubtedly the industry.


問：	ask:
云何名次第乞？	What is the ranking of Yun?
云何為受？	What is the cloud?
云何為失？	What is the cloud?
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 begins to beg for food in the settlement, he thinks it is the first time from the last home, this is the second begging.
云何為失？	What is the cloud?
謂[4]超越隣比，是名為失。	To say that [4] transcends neighbors is a loss.


云何受一坐食？	Why does the cloud sit and eat?
謂於二坐處，數坐、數受食、數洗鉢。	It is called the second sitting place, counting sitting, counting food, and washing bowls.
與此相違名一坐食，善人所行是業無疑。	Contrary to this, if you sit down and eat, there is no doubt that good people are karma.
知如是過，見一坐食功德，是故應受。	Knowing how to pass it, and seeing one sitting and eating merits, it is therefore deserved.
我從今日捨二坐食，一坐食。	From today, I will sit down for two and eat for one.
云何一坐食功德？	Yun Heyi sits and eats merit?
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 and impurity, no ailments, no harm in daily life, peace of mind, good people are undoubtedly karma.


問：	ask:
云何受一坐食？	Why does the cloud sit and eat?
云何為邊？	What is the edge of the cloud?
云何為失？	What is the cloud?
答：	answer:
邊有三種，謂坐邊、水邊、食邊。	There are three kinds of side, namely sitting side, water side and eating side.
云何坐邊？	Where does the cloud sit?
食已猶坐。	Food is still sitting.
受水洗鉢，不得更食，此謂水邊。	The bowl is washed by water and no more food. This is called the waterside.
云何食邊？	Where is the cloud?
若於揣食生最後想，若吞，不更食，此謂食邊。	If Yu Gushisheng thinks at last, if swallowing, not eating more, this is called eating side.
若經二坐，則失一食，除水藥等諸佛所嘆，此謂食邊。	If you sit in the second seat, you will lose one food, except for the sighs of the Buddhas such as water medicine.


云何受節量食？	Why is cloud dieting?
若[5]飡飲無度增身睡重，常生貪樂為腹無厭。	If [5] drink excessively to increase body weight and sleep weight, greed and pleasure are often insatiable.
知是過已、見節量功德，我從今日斷不貪恣受節量食。	Knowing is the past, seeing the merits of festivals, I will never be greedy and accept diets today.
云何節食功德？	Yun He diet merits?
籌量所食不恣於腹，多食[6]增羸，知而不樂，除貪滅病斷諸懈怠，善人所行是業無疑。	If you don’t want to eat in your stomach, eat more[6], knowing but not happy, except for greed and sickness, all slackness, good people are undoubtedly karma.


問：	ask:
云何受節量食？	Why is cloud dieting?
云何為失？	What is the cloud?
答：	answer:
若受[7]飯食，應自思惟，所須多少。	If you receive [7] meals, you should think about how much you need.
以為常准，不取長食。	Take it as usual and don't take long food.
善知籌量，斷無期度，謂節量食。	Knowing how to make money, no time limit, that is diet.
若不如是，此則為失。	If it is not so, it is a loss.


云何受時後不食？	Why does the cloud not eat after time?
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。	Cut off from long food and hope, knowing the troubles, and don’t eat merits after seeing the time. I cut off from long food today, and don’t eat after receiving the time.
云何時後不食功德？	When will the cloud not take 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。	Absolutely greedy for pleasure, festival protects one's body, stays away from lodging, rests and desires, does not tell him, does not follow one's own desires, the deeds of good people are undoubtedly karma.


問：	ask:
時後幾種？	What kind of time?
云何為受？	What is the cloud?
云何為失？	What is the cloud?
答：	answer:
時後有二種，謂不節邊、受持邊。	There are two kinds of time and time, which are called unkempt edge and held edge.
云何不節邊？	Why don't the clouds be edged?
若受長食，得別請罪，不當更食。	If you suffer from a long diet, don't ask for it, you should eat more if you don't.
云何受持邊？	How can the cloud be held?
已食二十一揣[8]食，不當更受。	Twenty-one [8] food has been eaten, and it is even more uncomfortable.
時後不食則斷於長，若受長食，失時後不食。	If you do not eat after time, you will stop eating. If you receive long food, you will not eat after losing time.


云何受無事處？	Why does the cloud suffer from nothing?
國中喧雜，識觸五塵心生染樂，若住閙處去來紛動。	The middle of the country is noisy, and when you feel the five dusts, your heart is full of joy, and if you live in a place, you will move around.
知是過患、復見無事處功德，我從今日斷國中住受無事處。	Knowing is the merit of having troubles, seeing nothing wrong, and I have lived in nothing wrong from today's broken country.
云何無事處功德？	Why does the cloud have no merit?
離於國中喧雜識觸五塵心生染樂。	Leaving the noisy and miscellaneous knowledge in the middle of the country touches Wuchen's heart and becomes happy.
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 many different places, you can see that the ten languages are the most lovely, the gods are happy, the people are not happy, the quiet, the happy is quiet, the mind is meditating, the deeds of the good people are undoubtedly karma.


問：	ask:
云何最後無事處？	Yun He has nothing to do in the end?
云何為受？	What is the cloud?
云何為失？	What is the cloud?
答：	answer:
離於國城，栖處郊外、避於邊遠，取中人四肘五百弓內，[9]是最後無事處。	Away from the national city, living in the suburbs, avoiding remote areas, taking the middleman within four cubits and five hundred bows, [9] is the last nothing to do.
除國中住，此謂無事處。	In addition to living in the country, this is nothing.
若住國中，則失無事處。	If you live in the country, nothing will happen.


云何受樹下坐？	Why do clouds sit under a tree?
捨於覆處、不積畜，修治貪[10]受求索。	Give up to cover, do not accumulate livestock, repair and cure greed [10] is subject to demand.
知是為過，見樹下功德，我從今日斷於覆處，受樹下住。	Knowing is for the past. Seeing the merits under the tree, I will be cut off from the covering and live under the tree.
云何樹下功德？	What does the cloud make merit?
依樂可[11]愛不交世俗，樂離[12]作務與天同止，斷住處嫉及離愛著，善人所行是業無疑。	Yi Le Ke [11] love does not meet the world, Le Li [12] works with the heavens, and stays jealous and detached from love, the deeds of good people are undoubtedly karma.


問：	ask:
何樹可住？	Where can the tree live?
何樹可離？	Where is the tree?
云何而受？	Where does the cloud suffer?
云何能失？	How can the cloud be lost?
答：	answer:
於日中時樹影至處，及無風時葉所墮處，是所可住。	In the middle of the day, the shadow of the tree is everywhere, and the place where the leaves fall when there is no wind, they can live.
除危朽樹、空腐樹、鬼神樹，離諸覆處，是受樹下。	Except for decayed trees, empty rot trees, ghosts and gods trees, away from all overburdens are under the tree.
若往覆處，則失樹下。	If you go over it, you will lose it under the tree.


云何受露地住？	Why does the cloud live in the open?
不樂覆處及在樹下藏畜物處。	Unhappy covering areas and hiding animals under trees.
知是過患，見露住功德，我從今日斷不樂處受[13]露地住。	Knowing that it is a fault, and seeing the demonstrating merits, I am not happy to receive [13] live in the open.
云何露住功德？	Yun He reveals 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 the unhappiness, stop sluggish sleep, just like a wild deer walking at will without any pursuit, and the deeds of good people are undoubtedly karma.
云何為受？	What is the cloud?
云何為失？	What is the cloud?
斷於覆處及在樹下，是受露住。	Broken at the covering and under the tree, it is exposed.
若住覆處及在樹下，則失露住。	If you live in a covered area and under a tree, you will be exposed.


云何受塚間住？	Why does the cloud live between the mounds?
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 you don’t let yourself go in the rest of the place, you can't fear the evil, and you know that it is a fault, and see the merits of the mound, I will leave the rest of the mound from today.
云何受塚間功德？	Why does the cloud receive the merits of the mound?
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 have to think about death, get uncleanness, get unrespected, can’t afford to let go, fall in love with desires, be tired of many troubles, not be afraid of fear, observe emptiness in the body, always think about things, and the deeds of good people are undoubtedly karma .


問：	ask:
云何受塚間功德？	Why does the cloud receive the merits of the mound?
於何可住？	Where can I live?
於何可行？	Why is it feasible?
何受何失？	What's wrong?
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 people crying a lot, and there are always fireworks, if you want to live in such a mound for the first time, you should observe it first, and then you can live 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[14]粹、不觸肴肉，不住屋中，不安鉢器。	If the monk stops in the mound, it will not be used as a room or bed seat, will not sit in the wind, will not live against the wind, will not be cooked when lying down, will not taste fish, drink cheese, or eat hemp[14] , Do not live in the house, disturb the pot.
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 gone, grab the seat and extra clothing, and go to the mound, when the place of residence is like throwing objects away.
明相現時，攝諸衣具還僧伽藍，除餘處住，是謂塚間。	Mingxiang is currently taking all clothing and utensils and returning the Sangha, except for the rest, which is called the mound room.
若[1]住餘處，則名為失。	If [1] lives in a surplus, it is called a loss.
云何受？	How does the cloud feel?
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。	When you meet and live, you don’t like what people are greedy, and don’t annoy them to avoid them. Knowing the troubles and seeing the merits of encounters, I have received the best from the greedy residence today.
云何遇得處功德？	How does the cloud have 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 contentment, to be greedy for silence, to break more [*] love, to be respected by people, to live in compassion, and to always conquer, the deeds of good people are undoubtedly karma.
云何為受？	What is the cloud?
云何為失？	What is the cloud?
斷貪所止，是謂依遇。	To stop greed is to meet.
若往樂處，則名為失。	If you go to a happy place, it is called loss.


云何受常坐不臥？	Why does Yun always sit or sleep?
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。	Sleeping slack in the place where I live, knowing the troubles, and seeing the merits of sitting often, I have been cut off from lying down today, and I have been sitting still.
云何常坐功德？	Why does Yun always take merit?
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。	In the absence of life and negligence, except for body jealousy, detachment and tactile pleasure, less than sleepiness, there is often more silence than meditation, and the deeds of good people are undoubtedly karma.
云何為受？	What is the cloud?
云何為失？	What is the cloud?
謂斷睡臥。	Said broken sleep.
若寢名失。	If the name is lost.


云何離糞掃衣？	How does the cloud sweep clothes?
於居士施衣，芻麻[2]古[3]貝、憍奢耶、欽婆羅等，以方便受，不失納衣。	Yu lay the clothes, pudding [2] ancient [3] shellfish, shousheye, chinboluo, etc., to facilitate the acceptance, without losing the clothing.
云何三衣？	Yun He 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 animal’s long clothes have passed ten days, there are moon-watching clothes, merit clothes, and long clothes, which are used to protect the bedding, cover the sore clothes, handkerchiefs, and rain bathrobes. clothes.
云何乞食方便？	How easy is it to beg for food?
若僧次食及常住食、行籌食、十五日食、布薩食、眾食、[4]寺食，以方便受，不失乞食。	If the monk’s food and habitual food, chop food, fifteenth sun eclipse, busa food, public food, [4] temple food, it is convenient to receive, without losing beg food.
若見此過，亦應捨離。	If you have seen this, you should also leave.
云何次第乞食方便？	When is it convenient for Yun to beg for food?
見象馬等當門而鬪可羞鄙處，諸如是等若見宜避。	Seeing elephants and horses waiting for the door, but shame and contempt, such as waiting, if you see, you should avoid it.
又見[5]旃陀羅、覆鉢學家、隨[6]和上闍梨客行比丘，諸如是等方便而越，不失次第。	See also [5] Chandala, Fuboshuya, Sui[6] and Shangsaili guest travel bhikkhu, such as it is convenient and more convenient, without losing the order.
云何一坐食方便？	Yun Heyi is convenient to sit and eat?
若正食時，見象[7]馬牛蛇、[8]雨、和上、闍梨、客比丘來，方便而起，起已更食，不失一坐。	If you are eating right away, you can see the elephants [7] Horse Niu Snake, [8] Rain, Heshang, Xili, and Kebiqiu. It is convenient to get up and eat more, without losing a seat.
若節量食及時後食，無方便。	It is inconvenient to eat after a diet in time.
云何無事處方便？	Why is the cloud convenient?
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 taking precepts, confessing sins, asking the Dharma, boosa, self-defeating, seeing a sickness, seeing a sickness, asking questions about sutras, etc., so that it is convenient to live in the settlement and not lose everything.
云何樹下方便？	Convenient under the cloud?
若遇雨時宜入覆處，明相既現還而不失樹下。	In case of rain, it is advisable to enter the covered area, and the clear phase is still present without losing under the tree.
露住、塚間，遇得此等方便，亦復如是，餘住處可住。	Exposed living, in the mound, meeting this kind of convenience, the same is true, the rest can live.
常坐不臥無方便。	It is inconvenient to sit or sleep often.
復有一說：	There is another saying:
若灌鼻時得作方便，不失常坐。	If you have to do it easily when you irrigate your nose, you can sit normally.
以此十三頭陀，更成八法。	With this thirteen tutu, it becomes eight methods.
如毘曇中說八頭陀，是時後不食攝。	For example, in Vitan, Batouduo is said to be without food.
節量、一坐，其所受持成一種類，是無事處攝。	The amount of saving, one sitting, the holding is a kind, it is nothing to take.
樹下、露坐、塚間，何故於無事處？	Under the tree, sitting in the open, in the mound, why is there nothing to do?
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 is a pleasure to do, many people gather to love a place to live, which is not a pleasure.
作如是意，於樹下塚間露地淨住，是故成八。	Doing as you wish, living in the open ground between the burial mounds under the trees, is the reason.
於八頭陀復成三法：	Three methods of restoration in Batouduo:
一無事處、二糞掃衣、三行乞食。	Nothing to do, two dung cleaning clothes, three begging for food.
若三清淨，頭陀成滿。	If the three are clean, the head becomes full.
故佛為難陀說：	So 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 do you see Rucheng have nothing to do, sweep your clothes with dung, and eat after eating from time to time, it is fun to support your life, and has no desire to see.


問：	ask:
誰名頭陀分？	Who is the leader?
頭陀有幾種法？	How many methods does Duda have?
云何三行人修頭陀行？	Yun He Sanxing cultivates the Tou Tuo Xing?
幾頭陀有時節？	How many times are there?
有是頭陀說頭陀？	Did Duda say Duda?
答：	answer:
有十三頭陀，是佛所說，佛所制戒，此謂頭陀分。	There are thirteen heads. It is said by the Buddha that the precepts made by the Buddha are called head points.
此不應說善、不善、無記。	This should not be said to be good, bad, or unremembered.
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。	Unwholesome people share the same cause with evil desires. If they don't get rid of evil desires, they have illegal greed and happiness together, which is therefore unkind.
頭陀幾種法者，謂有二頭陀法：	There are several types of Dharma, which means that there are two Dharma:
不貪、不癡。	Not greedy, not foolish.
如佛所說：	As the 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 the dung-sweeping bhikkhu wants to be content with less desires, there is no doubt that it will be happy, and relying on liberation is called dung-sweeping.
諸餘頭陀，亦復如是不貪不癡。	Zhu Yu Tutuo, no longer greedy or ignorant.
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。	In this way, not being greedy in these 13 places can eliminate greed, and in this way, not being greedy in these 13 places can eliminate ignorance.
復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑；	Repeat this again and again to avoid greed, what the Buddha promises, can produce boredom and resemble undoubtedly, eliminate cravings and deceit;
以此不癡，相似除身羸欺誑。	In this way, it is not idiotic, similar to the deception.
此二頭陀法，是不貪不癡。	This two-headed Tufa means neither greed nor delusion.
云何三行人修頭陀行？	Yun He Sanxing cultivates the Tou Tuo Xing?
謂貪癡行人是修頭陀行，嗔恚行人不能修行。	It is said that the greed and delusion pedestrian is to cultivate the Tutuo practice, and the aversion pedestrian cannot practice.
何以故貪癡行人而能修行頭陀？	Why is it possible to practice Dutuo by being greedy for pedestrians?
如貪人至愛成不放逸，若不放逸則能伏貪。	If you are greedy for love, you will not let go, if you do not let go, you will be able to overcome greed.
如癡無[9]疑，依頭陀受成不放逸，若不放逸則能伏癡。	If there is no suspicion of ignorance [9], Yidutuo will not let go.
何故貪癡人修行頭陀？	Why do people who are greedy and idiot practice Dutuo?
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。	Suffering is even more evil. For those who suffer from phlegm disease, if they take hot soup to increase their illness, it is therefore improper to practice.
復說瞋人應住無事處及在樹下。	To reiterate, the abusive person should live in a quiet place and under a tree.
何故住無事處？	Why live in nothing?
以無世間苦故。	There is no suffering in the world.
幾頭陀有時節？	How many times are there?
三頭陀八月時。	Santouduo in August.
謂樹下住、露地住、塚間住，是安居時，佛聽覆處。	It is said that living under trees, living in the open field, and living between burial mounds is the place where the Buddha listens to cover when living in peace.


問：	ask:
云何是頭陀說頭陀？	Yun He is Dutuo said Dutuo?
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 Dutuo saying Dutuo, Dutuo but not Dutuo, non-dutuo but Dutuo, and non-dutuo but not Dutuo.
云何有頭陀說頭陀？	Why does the cloud say Dutuo?
謂阿羅漢成就頭陀[10]受。	It is said that the Arahant becomes the head [10].
云何有頭陀不說頭陀？	Why does the cloud do not talk about Dutuo?
謂阿羅漢不成就頭陀受。	It is said that Arahants do not achieve Dutuo Shou.
云何有非頭陀說頭陀？	Why does the cloud say that it is not Dutuo?
謂學人及凡夫成就頭陀受。	It is said that scholars and ordinary people achieve Dutuo Sui.
云何非頭陀不說頭陀？	Why is it not Dutuo?
謂學人凡夫不成就頭陀受。	It is said that ordinary scholars do not achieve Tutuo Sui.


問：	ask:
頭陀何相？	What is the head of the head?
何味？	What?
何起？	Where does it start?
答：	answer:
少欲為相，知足為味，無疑為起。	Less desire is the appearance, contentment is the taste, no doubt the start.
復次無所著為相，無過為味，不退為起。	Repeatedly nothing is written, nothing is tasted, and nothing is regressed.
云何初中後？	Yun He after junior high school?
謂受為初，修行為中，歡喜為[11]後。	It is said that receiving is the beginning, and in the practice, joy is the post.


分別定品第四	Fourth order separately

問：	ask:
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 person of pure precepts sitting in meditation, who has already practiced Dutuo, and achieved victory over good deeds, what should he do?
答：	answer:
令定起。	Ling Dingqi.


問：	ask:
何定？	What is it?
何相？	What phase?
何味？	What?
何起？	Where does it start?
何處？	where?
何人受禪？	Who receives Zen?
解脫定、[12]正受何差別？	What is the difference between liberation and [12] being received?
幾定因可見，以此起定？	How many factors can be seen, from which to determine?
障定有幾法？	How many ways are there to obstruct?
[13]幾定功德？	[13] How many merits are determined?
定幾眾具？	How many sets?
幾種定？	How many kinds of settings?
云何起定？	Where does the cloud start?
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。	The samādhi has a pure heart, has always been diligent and silent, etc., and it is true to live without chaos. This is called samādhi.
復次煩惱猛風無傾心慮，如殿裏燈光焰不動。	Repeated worries, fierce winds, no worries, like the lights in the temple do not move.
如阿毘曇說：	As Abhidhamma said:
若心正住無所攀緣亦不動亂，寂靜無著，正定、[14]定根、定力，此謂為定。	If the mind is living without any place to climb or chaos, it is still without being, right concentration, [14] concentration, concentration, this is called concentration.
云何相何味？	What does the cloud look like?
何起？	Where does 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。	The mind is the form, the resentment is the taste, the silence is the origin, and Yuran can't realize the liberation is the name.
何人受定？	Who is determined?
謂受心數等、方便定等，如手執稱，令心心數等，如鉢中油。	It is called the number of the heart and the heart, such as the hand holding the name, the number of the heart and the heart, such as the oil in the bowl.
念與精進等行為定，猶如四馬齊力牽車。	Mindfulness and diligence are just like four horses pulling a cart.
思惟等為定，如彼箭師注心調直。	Think and wait for concentration, and straighten your mind like the archer.
以除怨故，如藥消毒。	To eliminate grievances, such as medicine disinfection.
如毘曇說：	Such as Pitan said:
斂攝是定義。	Convergence is the definition.
從是定義，滿是定義。	From the definition, full of definition.
禪者四禪，謂初禪等。	The four meditations of the Zen are called the first meditation and so on.
解脫者，謂八解脫，內有色想外觀色等。	The liberated person is called the eight liberated, the inner color wants the outer color and so on.
定者三定，謂有覺有觀等。	There are three determinations, which means that there is consciousness and observation.
正受者，謂九次第正受。	The positive receiver is called the nine first positive receiver.
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[1]一義住正受故、樂起定故。	Thinking of accidents, thinking of complaints, happy hearts, dissociation and liberation, making equality, making it easier to fix the problem, getting it freely, not living with one righteousness, accepting the failure, happy to determine the failure.
解脫正受者，幾功德令定得起？	How many merits and virtues can you afford to free the right recipient?
見四功德，令定得起。	Seeing the four merits, Lingding can afford it.
云何為四？	What is cloud four?
現見法樂樂住、以觀樂事、神通現證、有具足。	Seeing Fayue, living in happiness, observing and seeing things, manifesting magical powers, and having enough.
何者現見法樂樂住？	Who sees Falle live now?
謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住。	It means that people have concentration, can produce no omissions, have a pleasant heart, enjoy the happiness of the world, and now see Dharma and happiness.
是故世尊說：	It’s the old Buddha said:
彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等。	To each other's body from tranquility produces joy, makes cool, gradually completes, and has sufficient accomplishment.
如佛告比丘：	If the Buddha told the monk:
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 Nigan, and I did not move for seven days and nights, and silently held on without saying anything. I have always been happy.
是謂於聖法現見法樂樂住。	It means that the Holy Dharma now sees Dharma and Le stays.
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。	Those who take pleasure in observing things mean that people who sit in meditation have their minds at ease, there is nothing to be entangled in things, they are soft-tuned and can be held up, they see Yin enter the world, etc., and their self-nature is happy.
是故世尊教諸比丘應當修行，如是一切以心依如實知。	That is why the Blessed One taught that bhikkhus should practice, so that everything should be known as the truth.
神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼。	The person who has the power of supernatural power has obtained the five powers, which are Ruyi, Tianer, Hexin, Fate, and Eye.
是故世尊說：	It’s the old Buddha said:
已得心定，隨宜轉變，如是一切令得如意。	If you are determined, you can change as you wish.
有具足者，已得定人未到無學，終令不退。	There are those who have enough, who have been determined, but have not yet learned, and will not return.
由定得報，得色無色有具足。	The reward is determined by the determination, and the colorless and full-fledged.
如佛所說：	As the Buddha said:
少修初禪得梵天眷屬，如是種類一切生彼。	If you practice meditation at the beginning, you will gain the Brahman's dependents.
如是一切此四功德，能生彼定，一一當起。	In this way, all of these four merits can give birth to samādhi, one by one.
障定有幾者，謂八法：	There are several obstacles, called eight methods:
欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。	Desire, anger, slackness, sleep, molesting, doubts, ignorance, and no joy.
一切惡法是障法。	All evil laws are barriers.
幾定因者，謂有八法。	There are eight ways to determine the cause.
是因出離不嗔，明相不亂。	It's because you don't anger when you leave, and you don't get confused.
一切善法令心歡喜，能生法智，是為定因。	All good laws make the heart happy and can produce wisdom, which is the definite cause.
幾定資者，謂有七種戒：	A few fixed capitalists say that there are seven 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。	All have contentment, cover their roots, eat a diet, do not sleep at night after junior high school, often think about wisdom, and live in silence.


定有幾種者，定有二種：	There are several types, and there are two types:
一世間定、二出世間定。	The first world is fixed, the second world is fixed.
聖果所得謂出世定，餘名世定。	The sacred fruit's income is called the birth determination, and the remaining name is the birth determination.
其世間定，是有漏、有結、有縛，是流、是[2]厄、是蓋、是戒盜見盜、是取、是煩惱，此謂世間定。	The world's concentration, there are leakage, knots, and bounds, it is flow, is [2] Eh, is cover, is forbidden to steal and sees, is taking, is trouble, this is called world concentration.
與此相違，名出世定。	Contrary to this, the name is given.
復次定有二種：	There are two kinds of multiple times:
邪定、正定。	Evil concentration, right concentration.
云何邪定？	Yun He Xie Ding?
不善一心，是謂邪定；	Unwholesome and single-minded is called evil concentration;
若善一心，是謂正定。	If one mind is kind, it means right concentration.
邪定當斷，正定應修。	The evil definite should be judged, and the right definite should be repaired.
復次[3]定有二種：	There are two kinds of multiple [3]:
外定、安定。	External stability and stability.
彼彼定初分，此謂外定。	Bibi will be divided into the beginning, this is called external definite.
性除無間，此謂安定。	In addition to sex, this is stability.


復次定有三種：	There are three types of multiple set:
有覺有觀定、無覺少觀定、無覺無觀定。	Consciousness has contemplation, no contemplation and no contemplation.
云何有覺有觀？	Why does the cloud have an idea?
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 consciousness and insight, the second Zen has no awareness and less insight, and the Yu Zen has no awareness and has no insight.
復次定有三種，謂共喜生定、共樂生定、共捨生定。	There are three kinds of repetitions, which are called symbiosis, mutual happiness, and symbiosis.
初禪二禪謂共喜生，三禪謂共樂生，四禪謂共捨生。	The first meditation and the second meditation are called symbiosis, the three meditations are joyful birth, and the four meditations are symbiosis.
復次定有三種：	There are three types of multiple set:
善定、報定、事定。	Good decision, report decision, matter decision.
云何善定？	Yun He Shanding?
聖道學人及凡夫，修色無色定，是謂善定。	Noble scholars and ordinary people, meditating on color and colorless concentration is called good concentration.
聖果學人凡夫，生色無色界，是謂報定。	Shengguo learns from ordinary people, and produces colorless realms, which means retribution.
無學人受色無色定，是謂事定。	Non-learned people receive color and colorlessness, that is, matter is determined.


復次定有四種：	There are four types of multiple set:
欲定、色定、無色定、無所受定。	Desire, color stability, achromatic stability, and nothing to receive.
謂彼彼行正受行，是謂欲定。	To say that one's deeds are subject to deeds is to say that they want to be determined.
四禪是謂色定。	The four meditations are called physical concentration.
四無色定及善業報，此謂無色定。	Four colorless concentration and good karma, this is called colorless concentration.
四道果，謂無所受定。	The Four Paths of Fruit means that there is no determination.
又定有四種修行，謂苦修行鈍智、苦修行利智、樂修行[4]利智、樂修行[5]鈍智。	There are also four kinds of practice, which are called ascetic practice bluntly, ascetic practice to benefit the mind, happy practice [4] lizhi, and happy practice [5] blunt mind.
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 close troubles, the two have troubles, the three have roots, and the four have dull roots.
於密煩惱人鈍根苦修行，鈍智得定。	Yu Mi troubled people with blunt roots and practiced painstakingly.
密煩惱利根苦修行，利智得定。	Secret defilements and roots practice hard, gaining wisdom and concentration.
疎煩惱人鈍根樂修行，鈍智得定。	Nine troubles people practice blunt root music, and blunt wit is sure.
疎煩惱利根樂修行，利智得定。	Nine worries, Riken music practice, gain wisdom and stability.
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[6]智，是故名鈍[＊]智。	Therefore, people who confuse the defilement, the defilement of the defilement, and the defilement of the defilement, are those who practice blunt roots with blunt roots, and the long-term accumulation of meditation is dull [6] wisdom, hence the name dull [*] wisdom.
以此方便，一切應分別。	With 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 repetitions, which are called small things, small certain things, infinite things, and infinite things.
云何小定小事？	How does the cloud make small things?
定不隨心所得，定小精進，此謂小定小事。	Do not get what you want, and make small progress. This is called small things.
云何小定無量事？	How can the cloud be boundless?
定不隨心所得，彼事大精進，此謂小定無量事。	If you don't get what you want, you will make great progress.
云何無量定小事？	How can the cloud determine trivial matters?
定隨心所得，彼事小精進，此謂無量定小事。	You can get what you want, and you can make small things. This is an infinite number of small things.
云何無量定無量事？	Why is the cloud boundless and boundless?
定已隨心所得，彼[7]事大精進，此謂無量定無量事。	He has gotten what he wants, and he [7] has made great progress. This is an immeasurable matter.


復次定有四種：	There are four types of multiple set:
欲定、精進定、心定、慧定。	Desire concentration, diligent concentration, mind concentration, wisdom concentration.
欲定者，依欲修得，謂為欲定。	Those who desire concentration, according to their desires, are said to be desire concentration.
依精進得，謂精進定。	Diligent progress is called diligent concentration.
依心修得，謂為心定。	Cultivating according to the heart is called concentration.
依慧修得，謂為慧定。	According to Hui, it is called Hui Ding.
復次定有四種：	There are four types of multiple set:
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。	Some samādhi are Buddha's income and non-sound-sound gains, samādhi samādhi gains are non-buddha gains, some samādhi are Buddha's gains and audible gains, and samādhi are not Buddha gains.
大悲定、雙變定，是佛所得，非聲聞所得。	The Great Compassionate Dharma and the Double Change Dharma are obtained by the Buddha, not by the sound and hearing.
學果定是聲聞所得，非佛所得。	Learning fruit must be earned by hearing and hearing, not by Buddha.
九次第定、無學果定，佛所得及聲聞得。	Nine times of concentration, without learning fruit concentration, the Buddha's gains and sounds.
無想定，非佛所得非聲聞得。	Unpredictable, it's not what the Buddha gains and it's not heard.
復次定有四種：	There are four types of multiple set:
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。	Some are determined to arise and not die, some are determined to die not to arise, some are determined to arise or die, and some are not determined to arise or die.
問：	ask:
云何為起不為滅？	Why does the cloud rise and never die?
答：	answer:
欲界善不善定，此謂為起不為滅。	The world of desire is good or not, this means that it will not rise or die.
四聖道定，是為滅不為起。	The four holy ways are fixed for extinction but not for rising.
學及凡夫色無色善定，為起亦為滅。	Learning and ordinary people are colorless and good at concentration, which arises and ceases.
一切果定及事定，非為起非為滅。	All determination and determination are not for the rise or the death.
復次定有四種：	There are four types of multiple set:
初禪、二禪、三禪、四禪。	First Zen, Second Zen, Three Zen, Four Zen.
離於五蓋成就覺、觀、喜、樂、一心，此謂初禪。	Being away from the five levels of attainment, awareness, insight, joy, happiness, and one mind, this is called the first meditation.
離於覺觀成就三[1]枝，離喜成就二[＊]枝，離樂捨一心成就第四禪。	Leaving the mindfulness of consciousness accomplishes three [1] branches, and separation of happiness accomplishes two [*] branches, and the single mind of Lease accomplishes the fourth jhana.


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 meditation, the second meditation, the third meditation, the fourth meditation, and the fifth meditation.
五禪者為五[＊]枝，覺、觀、喜、樂、一心，離五蓋成就五枝，是謂初禪。	There are five [*] branches for the five meditations, awareness, insight, joy, happiness, and one mind, and the five branches are achieved without the five blocks, which is called the first meditation.
離覺，成就四[＊]枝，是謂二禪。	Lie enlightenment, accomplishing four [*] branches, is called two meditations.
離喜，成就二[＊]枝，是謂三禪。	Lixi, accomplishing two [*] branches, is called three meditations.
離樂，成就二分，謂第四禪，所謂捨一心。	Lile, achievement of two points, is called the fourth jhana, the so-called renunciation of one mind.
問：	ask:
何故說四禪及五禪？	Why are there four meditations and five meditations?
答：	answer:
由二人[2]報故，第二禪二種，謂無覺無觀、無覺少觀。	Two people [2] report the failure, the second type of Zen, which means that there is no awareness without awareness, and the lack of awareness without awareness.


問：	ask:
是誰坐禪人，令初禪自在起第二禪？	Who is the one who sits in meditation and makes the first meditation free from the second meditation?
答：	answer:
於麁覺觀攝念思惟，復知[3]覺過患，令起無覺觀第二禪，是其修四禪次第。	Yu Jiujueguan contemplates thoughts, regaining consciousness[3] feels troubles, and causes the second jhana of unconsciousness, which is the order of the four jhanas.
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 a person who has made the first jhana freely present the second jhana, and he is concentrating on his thoughts, only perceiving troubles, not seeing and seeing less, and the second jhana is the order of receiving the five jhanas, so it is said that the fifth jhana .


復五種定：	Five kinds of determination:
謂五分正受，喜滿、樂滿、心滿、光滿、觀想。	It is said that five points are receiving, full of joy, full of happiness, 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。	So the first meditation and the second meditation are full of joy, and then the three meditations are full of happiness, for his mind is full of fame and heart, for his mind is full of fame and heart, and for his mind is full of fame and light, and from the other meditation, insight into wisdom is fame and visualization.
復次定有五種，謂五智正定，[4]此現在樂亦未來樂報。	There are five types of repetitions, which are called the Five Wisdoms. [4] The present music is also the future music report.
依身智起此定，是聖所行無煩惱。	To make this concentration according to the body's wisdom is to walk without trouble in the sanctuary.
此定慧人修習，此定寂寂快樂，猗所得成就無二，不伏生死。	This samādhi person practices, this samādhi is sane and happy, and the accomplishments are unparalleled, life and death.
此定寂寂最樂，猗成一性所得，非伏生死我。	This tranquility is the happiest one, it is a one-sex income, not life or death.
此定念入念起、依身智起。	This concentration starts from mindfulness and arises from the body and mind.
復次已分別行處已，分別修行事及下中上。	The repeated exercises have been done separately, practicing and practicing separately and moving up and down.
以如是，定有多種可知，一切諸定皆入四定。	Therefore, there are many kinds of samādhi to know, and all the samādas are included in the four samādas.


覓善知識品第五	Find good knowledge fifth

問：	ask:
爾時何[5]以起定？	When did [5] start?
答：	answer:
若初坐禪人欲生禪定，當覓勝善知識。	If the first meditation person wants to live in meditation, he should seek out good knowledge.
何以故？	Why?
初坐禪欲[6]生禪定得最勝定，若離善知識，成不住分。	The desire to sit in meditation[6] is the most triumphant meditation in life. If you are away from good knowledge, you will not succeed.
如經中說：	As the scripture says:
有雲比丘成於退分。	The Yun Bhikkhu succeeds in retreat.
如人獨遊遠國，無侶開示隨意自行，如象無鉤。	If a person travels alone in a distant country, without a companion, he will speak at will on his own, as if there is no hook.
若坐禪人所修之行，得善知識說法教[7]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 the practice of sitting meditation is to obtain good knowledge, sayings and teaching[7], the commandment will make them ingest, show off the troubles and make good dharma, and learn the most conscientious practice through diligent asceticism.
如富商主眾所敬貴，如親善人、如親父母。	As respected by the wealthy business owners, 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[8]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 knowledgeable person, such as the image is tied to make it immobile, such as the imperial chariot, to live there, such as the person holding on to the good way, such as curing diseases to eliminate suffering, like the rain and nourishing all kinds of things, like a mother raising a child , Like a father teaches his son, like a family without difficulty, like a friend to be helpful, like a teacher teaches a command, all good laws are fulfilled.
是故世尊教於難陀：	It is the Blessed One who taught Nanda:
一切梵行，所謂善知識。	All Brahma is the so-called good knowledge.
是故當覓勝善之人為善朋友。	So we should look for those who win the good as good friends.
云何是勝善知識？	What is the knowledge of Shengshan?
謂有所成就。	Said to have achieved something.
明了修多羅、毘曇、毘尼，是謂所得成就。	Knowing Shudara, Pitan, and Pini means accomplishment.
明了業種、得善神通，[9]得見四諦，此二種人功德成就，是所當覓。	Knowing the types of karma, gaining good and supernatural powers,[9] can see the Four Truths, these two kinds of human merit achievements are what you should seek.
若不得二種功德成就人，以七分成就善知識，是亦當覓。	If two kinds of merits are not allowed to make people, and seven points are used to make good knowledge, it is also to be found.
云何七分？	What a seven-point cloud?
可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。	Respectable, respectable, precious, able to speak, tolerate, speak deep, uneasy.
云何可敬愛？	How can the cloud be respected?
依二種行者，善說共住樂，心解不難，是謂可敬[10]愛。	According to the two kinds of practitioners, they are good at talking and living together, and they are not difficult to solve. It is respectable [10] love.
可重者，戒行寂靜守念成就，不貪欲多語，是謂可重。	Those who are serious, precept and practice silently and keep mindfulness accomplishment, not greedy and multilingual, are called serious.
可貴者，聞慧功德成就，知坐禪可重，是為可貴。	Those who are noble, hear the merits of wisdom, and know that sitting meditation is important and valuable.
能說者，我言可愛可重可貴有果，如是思惟：	Those who can speak, I say cute, valuable and fruitful, so think:
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 from others, to respect the law, and to subdue and accept and never give up in the end is what can be said.
忍辱者，能[11]令無滯綺語總語相，如賢聖故，是謂忍辱。	A person who suffers from humiliation, can [11] make the general language of non-stagnation, like a sage, is forbearance.
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。	For the deep-speaker, the mastery of karma, if parting, missing, thinking, and being settled, all are determined by clinging, good-speaking is the Dharma, not as good as the Dhamma, the troubles and phases can be eliminated.
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。	For those who are uneasy and non-place, if they chant non-residence and avoidable in the residence of the surname, if they act in peace and seclusion, they can live and live. This is called anxiety and non-location.
以此七分成就，是善知識可覓。	Achievement with this seven points, good knowledge can be found.


問：	ask:
云何應覓？	Where should the cloud be found?
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 residence is worthy of merit, if there is 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 yourself or the other students know, you should go to see in person.
已知時節如法未說其意，恭敬勞問起居，諮訪所行：	Knowing the season does not say what the law means, respectfully ask the daily life, consult and visit the office:
何處國土何處住止，有眾安住，有僧靜坐，有是禪師，其行若為？	Where is the land and where to stay? Some people live there, some monks sit in meditation, some are Zen masters, what if they do?
以何功德一切所貴？	What merits are all valuable?
應作如是問。	This should be asked.
同學應答：	Student response:
某國某住某眾禪坐，[12]某禪師眾所愛重。	A certain country and certain people live in meditation,[12] a certain Zen master loves it.
得聞是已深思隨喜，當往彼處親覲受行。	To hear is to think deeply and rejoice, you should go there to see and do.
應整衣服到和上所，自說意樂。	You should prepare your clothes and go to the office and say you are happy.
和上聽我，我當往彼親覲禪師。	Hearing to me, I should go to the Zen master.
和上應聽，答善哉，我亦隨喜，是善人所作。	Hearing and answering are good, and I rejoice, it is done by good people.
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 the good people live together and what the good people do is to practice in accordance with the law. If the people who have seen and heard get big benefits, let alone 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。	You have gone there, be careful not to let go, 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 at one moment and at all times, wait for faith and respect, sincere to be kind words, guard the body and mouth, understand the practice, you deserve to be accomplished.
一切依師莫生輕易，如初嫁小女[13]性事舅姑，應生慚愧聽受教誡。	Everything is easy to learn from the teacher, just like the uncle who married a little girl[13], you should be ashamed of listening and being taught.
若見弟子無衣服湯藥，若往彼時如法料理，說法教誡。	If you see that the disciple has no clothes for the soup and medicine, if you have been cooking in the same way then, speak and teach.
[14]及至，將送行坐，教以善法。	[14] At this point, I will see off and sit down, and teach good ways.
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[15]罐禪具，高置一處不使近水，當浴不聲。	The Zen meditation man neatly arranged his clothes, respectfully surrounded the feet of the ritual teacher, and took a bath at a place where there is water in the garden halfway through the walk [15] a pot of Zen tools, placed a high place not near the water, as a bath Silent.
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 the bath is over, neaten your clothes, wear Zan Duoluo, put the mantle and bowl on your right shoulder, and curl the Sangha Liruo on your shoulder.
若入寺舍，[16]低蓋繞塔。	If you enter the temple, [16] low cover around the tower.
若見比丘，當往諮問：	If you see a monk, you should ask:
此處有坐禪人不？	Are there zazen people here?
有糞掃衣人不？	Is there a dung sweeper?
有乞食人不？	Are there begging to eat people?
有律師不？	Is there a lawyer?
有者於何處住？	Where do some live?
從何可至？	Where can I get there?
有者當往。	Some should go.
若無此人，有律師者，我亦當往。	If there is no such person, if there is a lawyer, I should go there too.
又無律師，誰為上座，我亦當往。	If there is no lawyer, I should go to the table.
若上座大僧為取衣鉢，勿與；	If the great monk is taking a mantle, don’t go with it;
若餘小者，應與。	If there is a small one, it should be the same.
若無人取，下置一處。	If no one takes it, set it down.
若見上座，應當禮足於一面住。	If you see the upper seat, you should stay politely.
舊住比丘以坐以水及澡洗處如法供給，[1]延其消息安其衣鉢，示其便處，訪問僧制。	The old monks used water and baths to provide them as the law, [1] extended his message to settle his mantle, show his place, and visit the monk system.
日將入時，周行寺內。	Day will enter the time, 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, talk about the suspected crime and non-crime.
若見阿毘曇師，為應修慧，當問陰入界業。	If you see Master Abhitan, it is Ying Xiuhui, you should ask Yin to enter the realm.
若見頭陀人，為相應慧，當問頭陀功德。	If you see Dutuo people, you should ask Dutuo merits for corresponding wisdom.
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[2]屏牒臥具，禮大僧足，白[3]云行去。	If you want to do it, use [2] screen bedding, ceremonial monk's feet, and white [3] go.
此是比丘為客法用。	This is used by bhikkhus.
於彼坐禪人，應[4]住親近。	Yu Bi is a meditator and should [4] live close.
禪師若至，雖小亦代取衣鉢。	If the Zen master arrives, even though he is young, he will take the mantle.
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 is not feasible or feasible, and should not be followed immediately, but should be practiced first.
若欲教人先取[5]覺。	If you want to teach people to take [5] sleep 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 learn to sit in meditation have practiced the Dharma first, look at the place where they live, and learn about the seasons when they are young, visit the Zen master to respectfully worship, and sit quietly when they are young.
若禪師問所欲，當隨說所樂，若不問者則不應說。	If the Zen master asks what he wants, he should talk about what he enjoys. If he does not ask, he should not talk about it.
從此已後，楊枝澡洗等，當請依止修所行業。	Since then, Yang Zhi will take a bath and wait, please follow the repair industry.
若乞時至，往問闍梨，如法當作。	If the time is right for begging, ask the pear and treat it like the law.
食時若至，為闍梨洗足及安坐處授鉢。	If the food arrives, wash the feet and give a bowl for Xili.
於其自鉢食，應問闍梨所取多少，安置自鉢減與弟子。	For the self-bowl, you should ask how much Xili has taken, and place the self-bowl and disciples.
如是攝受，如是不難。	It's not difficult if it's taken.
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。	When you have eaten, take a pear bowl and wash your place. When you know the time, you will respectfully worship, and you will sit quietly when you are young.
若闍梨問，隨說所樂。	Ruo Xili asked, just as she pleased.
若不問，禮拜闍梨，請聽我說本來所欲。	If you don’t ask, please listen to me what I want.
若蒙聽許，[6]隨意問。	If you get permission, [6] feel free to ask.
闍梨若聽，一切當說。	If you listen to Xi Li, everything should be said.
若不問，禮阿闍梨，[7]覓時節當說我來因緣，願闍梨聽我所說。	If you don’t ask, let’s pay tribute to Ari Li, [7] When I look for the season, let’s say that I have a karma, and I wish Xili listen to me.
若阿闍梨聽，一切其所樂當說。	If Ah Xili listens, everything he likes to talk about.
闍梨言[8]善哉，如法教誡，應當攝受。	Xi Liyan[8] Kindness, like the teachings of the law, should be absorbed.
是故世尊說偈：	It’s the verse of the old Buddha:

以時而親近，	Get close at times,
令心無憍慢，	So that the heart is not slow,
梵行能護法，	Brahma can protect the Dharma,
譬如樹無風。	For example, the tree has no wind.
	To
念法而修行，	Practice by reading the Fa,
及法戲自樂，	And enjoy yourself
法住法分別，	Dharma and residence, respectively,
當說如實法。	When it comes to truthfulness.
	To
毀法不當行，	To destroy the law improperly,
綺語憂戲笑，	Sorrowful and joking,
瞋恚勿懈怠，	Don't be slacking off,
忿恨貪慢癡，	Resentment, greed, slowness and delusion,
愛染[9]佷戾等，	Love dye[9] 佷戾 etc.,
修行悉伏除。	Practicing abundance.
	To
守義不自高，	Shou righteous and not arrogant,
知善誠實語，	Know good and honest words,
為定實知聞。	Know the truth for the truth.

若人輒放逸，	If people let go,
聞慧不增長；	Wenhui does not grow;

若人知正法，	If people know the Dhamma,
天人所恭敬。	Respected by heaven and man.

恭敬成信心，	Respect becomes faith,
多聞能護法，	Listen more to protect the law,
令得所樂聞。	Make it popular.
	To
如是諸功德，	Such as the merits,
隨法能修行，	Follow the Dharma to practice,
能生勝妙解，	Can produce better solutions,
成就智慧人。	Achieve a wise man.
	To
若有如是師，	If you are like a teacher,
當修不放逸。	When repairing, not letting go.
	To

解脫道論卷第二	Liberation Road Volume 2

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3. ON AUSTERITIES


https://cbetaonline.dila.edu.tw/en/T1648_003	https://cbetaonline.dila.edu.tw/en/T1648_003

	To
T1648 解脫道論	T1648 Liberation Taoism

卷/篇章三	Volume/Chapter Three

解脫道論卷第三	Liberation Road Volume III

[10]阿羅漢優波底沙[＊]梁言大光造	[10] Arahant Ubaldisha [＊] Liang Yan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

分別行品第六	The sixth

爾時依止阿闍梨，以數日觀其行。	At that time, I stopped at the pear and watched it in a few days.
其行相應行處，應當教於是行者十四行：	The corresponding line of the line should be taught the fourteen lines of the line:
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。	Desire, Affliction, Affection, Faith, Aspiration, Awakening, Affliction, Affection, Affliction, etc. Branches, Faithfulness, Faithfulness, Aspiration, etc. branches.
復次愛見慢等種種行可知。	We can see all kinds of behaviors such as slow love and slowness.
於是貪欲意使行性樂著，無異於是義，由行故成十四人：	Therefore, greed means to make the behavior happy, which is tantamount to righteousness, and the fourteen people are formed from the behavior.
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。	Desire pedestrians, hate pedestrians, idiots, believers, conscious pedestrians, conscious pedestrians, scornful pedestrians, lustful pedestrians, scornful pedestrians, other pedestrians, faithful pedestrians, Xinjue pedestrians, conscious pedestrians, and other pedestrians.
於是欲欲、欲使、欲性、欲樂，此謂欲行人。	So desire, desire, desire, desire, pleasure, this is called desire to walk.
其欲常行增上欲，是謂欲行。	The desire to constantly increase the desire is to act.
如是一切當分別。	If so, everything should be separated.
爾時此十四人略成七人：	At that time, the number of fourteen was slightly out of seven:
如是欲行人、信行人成一；	If you want pedestrians, believe in pedestrians into one;
瞋行人、意行人成一；	Disgusting pedestrians and willing pedestrians become one;
癡行人、覺行人成一；	Foolish people, feel that people become one;
欲瞋行人、信意行人成一；	Want to be offensive pedestrians, faith pedestrians into one;
欲癡行人、信覺行人成一；	Desire pedestrians, believe pedestrians into one;
瞋癡行人、意覺行人成一；	The scornful pedestrian, the intentional pedestrian becomes one;
二等分行人成一。	Second-class branches become one.


問：	ask:
何故欲行人、信行人成一？	Why do you want pedestrians and believe in pedestrians to become one?
答：	answer:
欲行人於善朋增長信行欲，親覲功德故。	People who want to walk with good friends increase the desire to believe and do, and personally appreciate merit.
復次以三行欲及信，此句成一相，有愛念義、覓功德義，非捨義。	Repeatedly with the three elements of desire and faith, this sentence becomes a phase, there is love for righteousness, seeking merit and righteousness, not giving up righteousness.
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。	Therefore, the person who desires desires, the believer reads goodness, the desire person seeks merit, and the believer seeks good merit, the desire person does not want to be lovable, and the believer does not want cuteness.


問：	ask:
何故瞋恚行及意行成一？	Why does aversion and intention become one?
答：	answer:
瞋行人於善朋增長智行瞋，親覲功德故。	The scornful pedestrian grows wisely and scornfully with good friends, and personally appreciates merit.
復次以三行瞋恚及智成一相，非愛念故、覓瞋故捨故。	Repeatedly use the three elements of aggression and wisdom to form a phase, which is not the reason of love, but the reason of seeking aversion.
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, the hatred is not the mind of peace and love, the wise is not the mind of peace, the hatred is looking for hatred, the wise is looking for troubles, the hatred is comforted, the wise is comforting, so the hatred of pedestrians and the mind are the same, and so on.


問：	ask:
何故癡行人及覺行人成一？	Why do idiot pedestrians and feel pedestrians become one?
答：	answer:
癡行人為得善，增長覺行癡，親覲功德故、信慧動離[11]故。	In order to gain goodness, people who are idiots will increase their awareness of ignorance, and they will see merits and virtues and believe in wisdom [11].
復次以二行，癡覺成一相，不自定故、動故。	Repeatedly in two lines, ignorance becomes one phase, undecided and moved.
於是癡安亂故不安、覺種種覺憶故成不安，癡無所[12]趣向成動、覺輕安故成動，是故癡行及覺行成一相，等故。	Therefore, ignorance is chaos and restlessness, all kinds of remembrance become uneasy, ignorance has no place.
以此方便，餘行當分別，如是此成七人。	With this convenience, the rest of the line should be separated, so this is seven people.
於此七人云何速修行？	Here the seven people think how to practice quickly?
云何遲修行？	Why is Yun so late to practice?
欲行人速修行，以安可教化，信力故、癡覺薄故。	Pedestrians want to practice quickly, and enlighten them with encore, because of credibility and ignorance.
瞋行人速修行，安可教化，有意力故、癡覺薄故。	Pedestrians practice fast, enlighten and enlighten, have intentional strength and ignorance.
癡行人遲修行，難可教化，有癡覺力故、信意薄故。	The idiots are late in practicing, it is difficult to be educated, and they are ignorant and weak in faith.
欲瞋行人速修行，安可教化，有信意力故、癡覺薄故。	Pedestrians who want to be offended to practice fast, enlighten and enlighten, have faith and power, and are foolish.
欲癡行人[1]遲修行，難可教化，不安信故、癡覺力故。	Desire pedestrians [1] late practice, it is difficult to be educated, uneasy believes in the cause, infatuated.
瞋癡行人遲修行，難可教化，不安意故、癡覺力故。	The obnoxious pedestrian is late in practicing, it is difficult to be educated, uneasy and obsessed.
等分行人遲修行，難可教化，不安住意故、有癡覺力故。	Waiting for branch people to practice late, it is difficult to be enlightened, uneasy and deliberate, and delusional.
爾時此七人，由本煩惱成三：	At that time, these seven people, from the trouble to three:
欲行人、嗔恚行人、癡行人。	Desire pedestrians, anger pedestrians, foolish pedestrians.


問：	ask:
此三行何因緣？	What causes these three lines?
云何可知此欲行人、此瞋行人、此癡行人。	Why can I know this pedestrian, this scornful pedestrian, this idiot.
云何行受衣、乞食、坐臥行處威儀？	How can the cloud be majestic in receiving clothing, begging for food, sitting and lying?
答：	answer:
初所造因緣、諸行界為因緣、過患為因緣。	At the beginning, the causes and conditions, the various realms are the cause and conditions, and the faults are the cause and conditions.
云何諸行初所造因緣？	What are the causes and conditions created by the beginning of Yunhe?
於初可愛方便故，多善業成欲行人。	At the beginning, it was cute and convenient, so many good deeds became a pedestrian.
復從天堂落生於此，多起殺割桁械怨業，成瞋行人。	Born here again from heaven, many of them have been killed and blamed, and they have become angered pedestrians.
不愛業所覆，從地獄從龍生墮落生此。	Do not love to be overthrown by karma, and be born here from hell and from dragon.
初多飲酒離間成癡行人，從畜生[2]墮落生此。	In the early days of drinking too much, I became a idiot, and fell from a beast[2].
如是行，初造因緣。	If this is the case, first create a cause and condition.
云何界為因緣？	What is the cause of the cloud?
二界最近故成癡行人，所謂地界、水界。	The two realms have recently become crazy pedestrians, the so-called land boundary and water boundary.
二界最近故成瞋行人，所謂火界、風界。	The two worlds have recently become abusive pedestrians, the so-called fire world and wind world.
四界等故成欲行人。	The Four Realms and so on become a pedestrian.
如是諸行，界為因緣。	In this case, the boundary is the cause and condition.
云何過患為因緣？	What is the cause of the cloud?
最多[3]淡成欲行人，最多瞻成瞋行人，最多風成癡行人。	At most [3] fade into pedestrians, at most look into scornful pedestrians, and at most wind into idiotic pedestrians.
復有說：	It is said:
最多[＊]淡成癡行人，最多風成欲行人。	The most [*] become idiotic pedestrians, and the most windy pedestrians.
如是過患為因緣。	In this case, the fault is the cause.
云何可知此人欲行、此人瞋行、此人癡行？	How can Yun know that this person wants to do, this person is abusive, this person is crazy?
答：	answer:
以七行可知。	It can be seen in seven lines.
如是以事、以煩惱、以行、以受取、以食、以業、以臥。	Such as things, worries, deeds, receiving, food, karma, and lying down.
云何以事可知？	How can the cloud be known?
欲行人見所有事。	For pedestrians to see everything.
未常見而見，既見。	Seen uncommonly, seen already.
恒觀於真實過患不作意，於小功德成不難，不從此欲解脫。	Persevere in real faults and do not care, it is not difficult to make small merits, and do not want to be free from then on.
既觀不能捨行，知於餘事。	You can't give up doing things, know what's left.
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。	Such as doing, wanting to know, and angering people, seeing everything like this, such as being tired and unable to watch for a long time, taking the troubles and ruining people at will, it is not difficult to have 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 then on, I didn’t give up, only to get away with the trouble, knowing and doing the rest is the same, doing abusive actions can know.
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。	The idiot sees everything like this, believes in him because of his merits, he does not know why he hears what others are inferior, and he admires and admires him.
以如是行於外事，癡行可知。	In this way, we can know how to act foolishly in foreign affairs.
如是以事。	This is the case.


問：	ask:
云何以煩惱可知？	Why does the cloud worry?
答：	answer:
欲行人五煩惱，多行嫉、慳、幻、諂、欲，此謂五。	The five worries of the person who want to walk, and the many ways of jealousy, sorrow, fantasy, flattery, and desire, this is called five.
瞋恚行人五煩惱，多行忿、恨、覆、[4]慳、瞋，此謂五。	There are five worries for abusive travellers, including anger, hatred, overturning, [4] sorrow, and anger. This is called five.
癡行人五煩惱，多行懶、懈怠、疑、悔、無明是五。	The five worries of idiots, laziness, laziness, doubt, regret, and ignorance are five.
如是以煩惱可知。	If you are troubled, you can tell.


問：	ask:
云何以行？	How does the cloud work?
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。	If you want pedestrians to see your behavior, you can lift your feet fast and flat, lift your feet flat, not wide, and lift your feet cutely.
如是以行，欲行可知。	If you do, you can know if you want to do it.
嗔恚行人見行以性，急起脚急下，相觸以半脚入地。	Angrily pedestrians see what they do, get up anxiously, and hit the ground with half their feet.
如是已行，瞋恚人可知。	If you have done so, the aggressor will know.
癡行人見行以性，起脚摩地亦摩下，以脚觸脚行。	The idiot sees the action with sex, kicks and rubs the ground, touches the foot with the foot.
以如是行，癡行人可知。	If you act like this, the foolish person can know.
如是以行。	If so.


問：	ask:
云何以著衣欲行人？	Why does Yun dress for pedestrians?
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 pedestrians want to seize their clothes for sex, it is rare that they do not wear too much clothing, Zhou Zhengyuan, all kinds of cuteness can be seen.
瞋行人著衣以性，[5]大急太上，不周正不圓，不種種可愛，不可觀。	Disgusting pedestrians dress for sex, [5] are too anxious, not round, not cute, unobservable.
癡行人若著衣以性，多寬，不周正不圓，非種種可愛可觀。	If the idiot wears clothes for sex, how wide, not round and round, it is not all cute and impressive.
如是以著衣可知。	This can be seen by dressing.


問：	ask:
云何以食可知？	How can the cloud be known by eating?
答：	answer:
欲行人樂肥甜，瞋恚行人樂酢，癡行人不定樂。	Pedestrians who want to be happy are fat and sweet, agitated pedestrians are happy, and idiotic pedestrians may 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。	When you want to eat for pedestrians repeatedly, take a moderate amount of food at your own discretion. You also know the smell, not fast food, if you have less taste, it will become a great joy.
瞋行人見食，多取揣食滿口食，若得少味太瞋惱。	If the pedestrian sees food, take more food and eat, if the taste is less, it will be too annoying.
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。	The idiot sees food, not round and small, eats inadequately, eats less to paint his mouth, half eats the mouth, half falls into the dish, and is confused and does not think about eating.
如是以欲可知。	If you want to know.


問：	ask:
云何以事[6]知？	Why does the cloud know?
欲行人掃地，平身捉掃箒，不駃不知土沙而能清淨。	Pedestrians want to sweep the floor, catch and sweep the graves flat, without knowing the soil and sand, but can be clean.
瞋行人若掃地，急捉掃箒，兩邊駃除去[7]土沙，急聲，雖淨潔而不平等。	If an agitated pedestrian sweeps the floor, catches and sweeps the censers in a hurry, remove the soil and sand on both sides [7], and make a hurry, although it is clean and unequal.
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 pedestrian sweeps the floor and sweeps the censers broadly, it will be unclean and unequal.
如是浣染縫等，一切事平等作不與心，是欲人瞋行人。	If it is dyeing and sewing, all things are equal or not, it is lustful and scornful.
於一切事不平等作不與心。	Do not agree with all things unequal.
癡行人亂心，多作不成。	The foolish people are chaotic and can't do much.
如是以事可知。	This can be known by things.


問：	ask:
云何以臥坐？	Why does the cloud sit down?
欲行人眠不駃，眠先[8]拼[9]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 pedestrians to sleep, Mian Xian [8] fights [9] to block the sleeping position to make Zhou Zhengping, An Yin puts his arms to sleep, wakes up at night, and answers if there is any doubt.
瞋行人若[10]眠駃，隨得所安置，身面目頻蹙，於夜若有人喚即起瞋答。	If [10] sleepy pedestrians, they can be placed wherever they are, and their faces are often frowned. If someone calls at night, they will respond with anger.
癡人若眠臥，處不周正，[11]放手脚覆身而臥，夜中若有人喚，應聲噫噫久時方答。	If a foolish person sleeps and lie down, [11] let go of his hands and feet and lie down, and if someone calls at night, he will answer after a long time.
如是以臥可知。	If you are lying down, you can know.


問何行何法用受衣、乞食、坐臥行處？	Ask how to use clothing, begging, sitting and lying?
[12]若欲行人，衣麁不下色可憎，是與其衣當著。	[12] If you want to be a pedestrian, the clothes are not ugly, but they are in front of them.
瞋行人衣精細，衣淨潔好色下可愛，是應當著。	The ugly pedestrians are finely dressed, and the clothes are clean and lustful, and they should be cute.
癡行人衣隨所得當著。	The foolish walker's clothes are at hand.
欲行人乞食，麁不淨潔、無美氣味，少乞食。	Pedestrians who want to beg for food should not be clean and have no beautiful smell.
瞋行人乞食，[13]肥美淨潔、好氣味，如意所得。	Annoying pedestrians beg for food, [13] plump and clean, good smell, and wishful gains.
癡行人乞食，隨所得有節。	The idiot begs for food and has a fair amount of money.
欲行人臥坐於樹影水間，於[14]小遠村處，復[15]於未成寺。	Pedestrians want to lie down between the shadows of the trees and the water, at [14] Xiaoyuan Village, and [15] at Weicheng Temple.
於無臥具處，是其當眠坐。	Where there is no bedding, it is the sleeping place.
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 angered pedestrian sits and lies on the edge of the shadow of the tree, achieving peace and integrity, and has been completed in the temple, and the bedding is sufficient to become its sitting and lying place.
癡行人依師親覲當住。	The idiots live according to the teacher.
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。	Where you want to walk, where you eat and drink, if you enter a settlement, you should walk toward the sun. It is the right place for the wicked.
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。	If you are averse to pedestrians, you should have enough food and drink, and you will enter day by day, and you should enter the places where you trust people.
癡行人隨所得處。	Stupid people everywhere.
欲行人威儀多行脚處，瞋行人依坐臥，癡行人依行處。	Where pedestrians want to be prettier and multi-footed, antagonistic pedestrians rely on sitting and lying, and idiotic pedestrians rely on walking.
於是散[1]向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者[2]不觀為因。	Then [1] go, the desire one believes in the lovely state, the abusive one believes in the unlovable state, and the idiot[2] does not observe the cause.
欲者如奴，瞋恚者如主，癡者如毒。	Desires are like slaves, abusives are like masters, and idiots 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。	The greedy person is less afflicted, and the affair is afflicted, and the idiot is afflicted.
欲行人樂色，瞋行人樂諍，癡行人樂懈怠。	Pedestrians want pleasure, scornful pedestrians slander, idiotic pedestrians slack off.


分別行處品第七	Seventh

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, according to the teacher's observation of what he did, thirty-eight lines were taught.


問：	ask:
云何三十八行處？	Yunhe thirty-eight lines?
答：	answer:
謂十一切入：	It is said that all ten things:
地、水、火、風、青、黃、赤、白、空處、識處一切入。	Earth, water, fire, wind, blue, yellow, red, white, void, and consciousness all enter.
又十不淨想：	And I thought:
膖脹想、青[3]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。	Thinking of bulging bulge, thinking of green[3] thinking of silt, thinking of rotten, thinking of throwing away, thinking of eating birds and beasts, thinking of physique, thinking of separation, thinking of red blood smearing, thinking of insects, thinking of bones.
又十念：	Ten more thoughts:
念佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。	Recite the Buddha, the Dharma, the monk, the precepts, the giving, the heaven, the death, the body, the number of breaths, and the silence.
又四無量心：	Four immeasurable hearts:
慈、悲、喜、捨。	Compassion, compassion, joy, and home.
觀四大、食不淨想、無所有處、非非想處。	Viewing the four elements, thinking about food not being pure, having no possessions, and not thinking about anything.
斯謂三十八行處。	Si said the thirty-eight lines.
此三十八行處，以九行當知最勝。	At the thirty-eight lines, the nine lines are the most successful.
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。	One is Zen, two is righteousness, three is growth, four is condition, five is matter, six is victory, seven is earth, eight is to take, and nine is person.


問：	ask:
云何為禪？	What is Zen?
答：	answer:
謂十行處成禪外行。	It is said that the ten elements become a Zen layman.
又十一行處成就初禪。	The first meditation is achieved through eleven lines.
又三行處成就三禪。	The three meditations are achieved through the three lines.
又一行處成就四禪。	The four meditations are achieved in one line.
又九行處成就四禪五禪。	The four meditations and five meditations are achieved in the nine elements.
又四行處成就無色四禪。	Going around and achieving the four colorless jhana.


問：	ask:
云何十行處成禪外行？	Yunhe ten lines become a Zen layman?
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 observing the body, the remaining eight thoughts and observing the four elements, and thinking about food impure, are called the ten laymen.


問：	ask:
云何十一行處初禪所攝？	Photographed by the first meditation at the eleventh line of Yunhe?
答：	answer:
十不淨想及觀身，是謂初禪所攝。	The ten impure thinking about the body is said to be taken by the first meditation.


問：	ask:
云何三行處，三禪所攝？	Yunhe Three Lines, Photographed by Three Zen?
答：	answer:
謂慈、悲、喜。	It means compassion, compassion, and joy.


問：	ask:
云何一行處四禪[4]所攝？	Where is the cloud taken by the Four Meditations[4]?
答：	answer:
謂捨。	That is home.


問：	ask:
云何九行處，四禪五禪所攝？	Yunhe Nine Lines, Four Zen and Five Zen Photographs?
答：	answer:
除空一切入、識一切入，餘殘八一切入及數息念。	Except for all the emptiness and consciousness, all the emptiness and numbness are left.


問：	ask:
云何四行處，四無色所攝？	Where is the cloud everywhere, photographed by the four colorless?
答：	answer:
虛空一切入、識一切入、無所有處、非非想處，是名四行。	All entry into the void, all entry into the consciousness, no possessions, non-non-ideal places, are the four elements.
如是以禪可知。	This can be known from Zen.


問：	ask:
云何以正越？	Why does the cloud become more positive?
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 color, except for colorless all entry, the remaining eight all enter.
餘三十行處，不成為越色。	The remaining thirty lines will not become more color.
又三行處成為越事，[5]二無色一切入及無所有處。	The three lines become more things, [5] Second, colorless everything enters and there is nothing.
餘三十五行處，不成為越事。	The remaining thirty-five lines do not become more things.
又一行處成為越想受，所謂非非想處。	Another line becomes the more I want to feel, the so-called non-feeling.
餘三十七行，不成為越想受。	The remaining thirty-seven lines, do not become the more you want to suffer.
如是以越可知。	If so, the more we know.


問：	ask:
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 sonnet can make growth, the so-called ten all in and four immeasurable minds.
餘二十四行處，不應令增長。	The remaining twenty-four lines should not increase.
如是以增長可知。	It can be seen from the growth.


問：	ask:
云何為緣？	What is cloud fate?
答：	answer:
九行處為神通緣，除無色一切入。	The nine elements are the predecessor of supernatural power, except for colorlessness.
八一切入，及分別虛空一切入。	The eight all-in, and the separate all-in-nothing.
餘三十行，不成神通緣。	The remaining thirty lines do not become the fate of magic.
三十七行處成為毘婆舍那緣，除非非想處。	The thirty-seven lines become the condition of Vipassana, unless you want to.
又一行處不成毘婆舍那緣，所謂非非想處。	There is no place in the line to achieve the condition of Vipassana, so-called non-fei-wand place.
如是以緣可知。	It can be known by fate.


問：	ask:
云何為事？	What is the cloud?
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。	Twenty-one lines are separate things, and twelve lines are real things. The five elements shouldn’t talk about separation and real things.


問：	ask:
云何二十一行處是分別事？	What is the difference between the twenty-first party of Yunhe?
答：	answer:
除識一切入，餘九一切入，十不淨想及念數息、念身。	In addition to all the insights, the remaining nine are all in, and the ten impures think about counting the breath and the body.


問：	ask:
云何十二實事？	What is the twelve facts of Yunhe?
答：	answer:
識一切入、非非想處，及十禪外行。	Consciousness of all entry, non-non-ideal, and layman's ten jhana.


問：	ask:
云何五不應說分別事及實事？	Yun He Wu shouldn't say separate things and actual facts?
答：	answer:
謂四無量心及無所有處。	It means four boundless minds and no possessions.
復次二行處，內營事內事。	The second line of the second line, the internal business and internal affairs.
又二行處，內營事外事。	The second line of business, internal and external affairs.
又一行處，外營事內事。	Another line, outside the camp and internal affairs.
又二十一行處，外營事外事。	Another twenty-one line, foreign camp affairs and foreign affairs.
又四行處，內營事內事設外事。	Also go everywhere, internal affairs internal affairs and external affairs.
又四行處，設內營[6]事設外營事[7]外事。	Also go everywhere, set up internal camp [6] and set up foreign camp [7] foreign affairs.
又二行處，設內營事設外營事設內事設外事。	In the second line, set up internal affairs and external affairs.
又一行處，內外營事內事。	Another line, internal and external camp affairs.
又一行處，內營事不應說及內事外事。	On the other side, internal camp affairs should not be talked about 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 inside the camp within the second line are aware of all inclination and non-non-spiritfulness.
又二行處內營事外事者，所謂念數息、念身。	In the second line, those who are involved in foreign affairs are the so-called recitation of the rest and mind of the body.
又一行處外營事內事者，所謂念死。	Another group of people who work outside the camp is the so-called Nian 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。	There are twenty-one groups of people who work outside the camp, saying that the ten impure thoughts, the four immeasurable minds, the four colors all enter, the emptiness all enters, and the recitation of Buddha and 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 set up foreign affairs in the internal affairs and internal affairs of the four elements are the four elements of mindfulness, mindfulness, contemplation and impurity thinking.
又四行處設內營事設外營事說外事，謂四色一切入。	In four lines, there are internal camps and external camps, which means foreign affairs.
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 the second line, there are internal camps and external camps.
又一行處內外營事內事，謂為念天。	Another line of internal and external camp affairs is called Niantian.
又一行處內營事內事外事不應說，謂無所有處。	It shouldn't be said that there is no place for internal affairs and external affairs.
又二行處過去事，謂識一切入及非非想處。	The second line of the past is to know all entering and not wanting.
又一行處於未來事，所謂念死。	Another line is in the future, the so-called Nian Death.
又一行處於現在事，所謂念天。	Another line is in the present, the so-called Niantian.
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, the six elements set the past events, future events, and present events, which means reciting the Buddha, the monk, the precepts, and the four impure thoughts.
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。	The second line is to set up the past and the present. It should not be the past and the future. The so-called Dharma and Silence.
又二十六行處不應[8]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 lines should not [8] set up three-life events, which means that the nine things are in, the ten impure thoughts, the four immeasurable minds, and the number of breaths, the body, and nothingness.
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。	Moving around, it means that all the fire enters, the wind enters all, and the cramped thoughts, and the recitation of the breath, the place moves but the phase does not move.
餘三十四不動事。	I didn't move about thirty-four.
如是以事可知。	This can be known by things.


問：	ask:
云何為勝？	What does the cloud win?
答：	answer:
八一切入、四無色定，是名勝，真實事故。	Eight all-in-one and four-colorlessness are places of interest and real accidents.
以八一切入是名定勝故，彼第四禪得勝地故。	Taking the eighth all into the world is the reason for fame and victory, and the fourth jhana for the reason.
四無色定成勝。	Four colorless will win.
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 impurity thinking and the impurity thinking are fame and victory, which is to think about the accident with color, shape, emptiness, square, separation, harmony, persistence, and impurity.
以十念處是名勝念，微細故、隨念故。	The ten thoughts are famous and scenic thoughts, which are subtle and random.
四無量心以無過為勝，受饒益故。	Four immeasurable minds win with no faults, and benefit from it.
觀四大是名慧勝，以執著空故。	Viewing the four great masters is famous and wise, with perseverance.
如是以勝可知。	If you win, you know.


問：	ask:
云何以地？	Where is the cloud?
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 the sky, which means that the ten impures, mindfulness and impurity thinking.
又十三行處不生於色有，初十二及數息念不生色有。	And the thirteen lines are not born in form, and the twelfth day and the number of breaths are not born in form.
除四無色處，餘行處不生於無色有。	Except for the four colorless places, the remaining lines are not born of colorlessness.
如是以地可知。	So it can be known from the ground.


問：	ask:
云何以取？	Why is the cloud taken?
答：	answer:
謂十七行處，以見應取相。	Said the seventeen lines, to see should take the phase.
除風一切入及無色一切入，餘七一切入、十不淨想。	Except for the wind and colorlessness, the remaining seven are all in, ten impure thoughts.
又一行處以觸應取相，謂念數息。	Another line is to take the phase of contact and response, which means reading the rest.
又一行處，或以見或以觸應取，謂風一切入。	In another line, either by seeing or by touching, it means that the wind will enter.
餘十九行處，以聞分別應取。	The remaining nineteen lines should be taken according to the smell.
又五行處，初坐禪人不應修行，四無色及捨。	At the place of the five elements, the first-time meditation person should not practice, the four are colorless and free.
餘[1]二十三，初學禪人應取。	Yu [1] Twenty-three, beginners should take it.
如是以取可知。	If so, we can know.


問：	ask:
云何以人？	What is the cloud?
答：	answer:
欲行人，四無量不應修行，以淨相故。	If you want to walk, you should not practice in the four boundless ways.
何以故？	Why?
欲行人作意淨想非其所行，如痰病人多食肥[2]腴非其所宜。	It is not what people want to do, such as sputum patients who eat more fat[2] is not what it is.
瞋行人十不淨想不應修行，瞋恚想故，瞋恚作意非其所行。	Affronted pedestrians should not practice in ten impure thoughts, aversion to think about it, and aversion to intentions are not what they do.
如[3]瞻病人飲食沸熱非其所宜。	Such as [3] the patient's diet is not suitable.
癡行人未增長智，不應令起修行處，離方便故。	If a foolish person has not gained wisdom, he should not be allowed to set up his practice center and leave his convenience.
若離方便，其精進無果，如人騎象無鉤。	If it is convenient, its diligence will be fruitless, like a person riding an elephant without a hook.
欲行人應修不淨想及觀身，是其欲對治故。	People who want to walk should cultivate impure thoughts and observe the body, it is their desire to cure the cause.
瞋行人應修四無量心，是瞋對治故；	An aversion to pedestrians should cultivate the four boundless minds, which is a cure for aversion;
或當修色一切入，心隨逐故。	Or when you meditate everything, your mind will follow the cause.
信行人當修六念處，念佛為初信定故。	Believers should practice the Six Mindfulness Points, and reciting the Buddha is the initial belief and determination.
意行人當修觀四大、於食不淨想、念死、念寂寂，深處故。	The mind-walking person should practice the four elements, thinking about food impure, thinking about death, thinking about loneliness, and thinking deeply about it.
復次意行人於一切行處無所妨礙。	Repeatedly, pedestrians are unhindered in all walks.
覺行人當修念數息，以斷覺故。	A person who feels that he should meditate and count his breath in order to detect the cause.
癡行人以言問法、以時聞法、以恭敬法與師共住，令智增長。	The idiots live with their teachers by asking the words, listening to the times, and respecting the teachings to increase their wisdom.
於三十八行隨其所樂，應當修念死及觀四大最勝。	In the thirty-eight lines, as you please, you should cultivate mindfulness and the four greatest victories.
復說於分別行處，我見彼勝。	In the repetition, I see him wins.
六人於所分別，略而為三。	The six are separated from each other, and the number is slightly three.


問：	ask:
若然，於初有妨。	If so, there is something wrong at the beginning.
答：	answer:
二欲行人，謂鈍根、利根。	Two desires for pedestrians are 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。	Cultivating the concept of impurity for the blunt-rooted desire person, to treat his desires, is what should be taught, and practice to eliminate desires.
利根欲人，初信增長，當修念處，是所應教，行修得除欲。	The roots of desire for people, the growth of new beliefs, as the place of meditation, is what should be taught, and practice to eliminate desires.
二瞋行人，謂鈍根、利根。	The second anger at pedestrians is called blunt root and sharp root.
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 blunt-rooted apathetic pedestrians, repairing the four boundlessness is the antithesis of the aversion, which is what should be taught, and practice can eliminate the aversion.
利根瞋恚行人，以智增長修行，勝處是所教，修得除瞋。	Tone root is abusive to pedestrians, grows practice with wisdom, victory is what is taught, and cultivates to eliminate aversion.
二癡行人，謂無根、鈍根。	Two foolish pedestrians are rootless and blunt.
為無根癡行人，不應教修行處。	For a rootless idiot, one should not teach the practice center.
為鈍根癡行人，為除覺，應教修念數息。	For blunt-rooted idiots, to eliminate awakening, one should teach meditation and counting breath.
如是以略，唯成三人，是故無妨。	If it is omitted, there are only three people, so it does not matter.
於是法，一切入及數息，以空增長，無妨成一切行。	So Dhamma, all incomes and counts of interest, grow with emptiness, there is no harm in all activities.
若已得勝功德，勝一切行所行之處，故成不妨。	If you have won the merits and conquered everything you do, then you may succeed.


解脫道論卷第三	Liberation Road Volume III

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4. ON DISTINGUISHING CONCENTRATION



https://cbetaonline.dila.edu.tw/en/T1648_004	https://cbetaonline.dila.edu.tw/en/T1648_004
	To
T1648 解脫道論	T1648 Liberation Taoism

卷/篇章四	Volume/Chapter 4

解脫道論卷第四	Liberation Road, Volume 4

[＊]阿羅漢優波底沙[＊]梁言大光造	[＊]Arahant Ubaldisha[＊]Liang Yan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

行門品[4]第八之一	Line item [4] One of the eighth

問：	ask:
云何地一切入？	Where does the cloud enter?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
一切入者何義？	What is the meaning of all those who enter?
幾種地？	How many places?
何地取相？	Where to take the phase?
云何作曼陀羅法？	What is the mandala method of Yun?
何修地法？	How to cultivate the land?
答：	answer:
是心依地相生，此謂地一切入。	It is the intergrowth of the heart and the ground.
心不亂住，是名為修。	The mind is not confused, it is called Xiu.
善樂著地想為相。	Think happily.
不捨為味。	Reluctantly.
意無異念為處。	Nothing wrong with mind.
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[5]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。	A person with any merit means that there are twelve merits, all entering from the earth is easy to obtain, at all times and in all actions [5] The mind is unobstructed, wishful and supernatural, walking on the water and swimming like the ground, subject to all kinds of arguments, Read the fate debate, and the heavenly ears debate, follow the good and interesting nectar as the side.


問：	ask:
一切入何義？	Where does everything go?
答：	answer:
謂周普一切入。	Said Zhou Pu had everything.
如佛說偈言：	As the Buddha said:

若人念佛德，	If one recites Buddhism,
生喜充遍身，	Life is full of joy,
觀地一切入，	See everything in the earth,
周滿閻浮提，	Zhou Man Yan Futi,
此觀緣地生，	This view is born on earth,
心喜亦如是。	The same is true of Xinxi.
	To

修如是觀，[6]見曼陀羅遍一切入。	Cultivating in this way, [6] see Mandala everywhere.


問：	ask:
地幾種？	What kind of land?
何地取相可修？	Where can the phase be repaired?
答：	answer:
地有二種，一自相地、二造作地。	There are two kinds of land, one is self-comprehensive and the other is pretentious.
堅為自相地界，是謂自相地。	To be the realm of self-respect is called self-respect.
若手自掘、若教人掘，造作所成，是謂作地。	If you dig by yourself, if you teach others to dig, and you can do it, it is called the land.
成四種色，謂白、黑、赤及如明色。	There are four colors, namely white, black, red, and bright color.
於是坐禪人，於自相地不應作意，應除白、黑、赤。	Therefore, people who sit in meditation should not think about themselves, 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 one's own self, you will never be able to distinguish one from another.
若取白、黑、赤色，成修色一切入。	If you take white, black, and red colors, everything will be added into the color correction.
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。	The concept of self-consistency is separated from the white and the black.


問：	ask:
云何名不作地？	What is the name of the cloud?
答：	answer:
處處平坦，離於草[7]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[7] reckless, without any stubbles, in the eyes of which should be awakened, it is a name to think, it is to say that it is not.
[8]若舊坐禪，隨樂不樂，即見彼分地相，住於不退。	[8] If you are sitting in meditation, you are happy or unhappy, you will see the other side and live there.
新學初禪，取作地相作曼陀羅，不觀非作地。	In the first learning of Zen, the mandala is taken as the earth and the earth is not observed.


問：	ask:
云何作曼陀羅？	What is cloud 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 the meditating person wants to make a mandala on the ground, he should be aware of Jiji from the beginning, or in a temple, or in a stone room, or under a tree, in a dark place where there is no sunlight and no pedestrian path, then look far away, sweep and clean. Seasonally dry.
[9]掃於處所如明相現時土色，使[10]與地性得相發起。	[9] Sweeping the place is as clear as the earthy color, which makes [10] match the place.
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[11]濟漉泥滓，於淨潔地障蔽坐處，遮斷光明安置禪[12]窟。	Respectfully, take water and soil from utensils, delete grass but remove dung and mustard, take the clothes[11] help muddy, hide the sitting place on the clean ground, block the light and place Zen[12] ]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。	If you are not close or far away, make a circle with a rule, the circle is flat and there are no traces, and then the muddy ground is not mixed with the remaining color, and the other color is not mixed with the ground to be safe, and even not dry as a protection.
若至燥時以異色界，其外或如米篩大、或如[1]搔[2]牢大，或圓或方或三角四角，應當分別。	If it is dry, the outside is as large as a rice sieve, or as large as [1] scratched [2], or round or square or triangular with four corners.
本師所說，最勝圓作曼陀羅。	According to my teacher, the best round is a mandala.
若於衣、若於板、若於壁處，皆作曼陀羅，於地最勝。	If you are on clothing, if you are on a board, if you are on a wall, all make mandala, which is the best in the earth.
如是先師所說。	As the first teacher said.


問：	ask:
云何修地法？	How to cultivate the land?
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 the person who sits in meditation wants to cultivate all the ground, he should observe the troubles of desire from the beginning, and then he should observe the merits of renunciation.


問：	ask:
何故應觀欲過患？	Why should watch desire be too troublesome?
答：	answer:
欲者少氣味，故多憂苦，於是處多過患。	Desires have less smell, so more sorrow, so more troubles.
欲者如骨，喻少氣味。	Desires are like bones, but less smell.
欲者如[3]肉揣喻，以多屬故。	Desires are like [3] fleshy metaphors, with many reasons.
欲者如逆風把火喻，隨燒故。	Desires interpret fire like a headwind, and burn it as they go.
欲者如炎炭喻，大小故。	Desires are like charcoal metaphors, big and small.
欲者如夢喻，倏忽無故。	Desires are like dreams, suddenly and without reason.
欲者如借物喻，勢不得久[4]故。	Desires, like borrowing things, will not last long [4].
欲者如樹果喻，為人所折故。	Desires are like a tree and fruit, and they are made by others.
欲者如刀喻，以斬斫故。	Desires are like a sword metaphor, to chop the past.
欲者如槊喻，以為槊故。	Desires are like metaphors, thinking that they are so.
欲者如毒蛇頭喻，可怖畏故。	Desires are like a snake head, terrible and fearful.
欲者如風吹綿喻，不可守護故。	Desires are like the wind blowing, and cannot guard the cause.
欲者如幻喻，惑癡人故。	Desires are like illusions, confused and foolish.
欲者是暗，無所見故。	Desires are dark and see nothing.
欲者是障礙路，礙諸善法故。	Desires are obstacles, hindering all good things.
欲者是癡，失正念故。	Desires are idiots and lose their righteous thoughts.
欲者如熟，以爛故。	Desires are as familiar, but rotten.
欲者是械，相駐縛故。	Desires are weapons, which are bound to each other.
欲者是盜，功德物故。	Desires are thief, merit and virtue.
欲者是怨家，起鬪爭故。	Desires are grudges and quarrel.
欲者是苦，造諸過患故。	Desires are suffering, causing all lapses and sufferings.
如是已觀欲過患，應觀出離功德。	If you have already contemplated desires, you should see the merits.
名出離者，謂初禪從初出家修諸善，是名出離。	The person who is famous for being renounced means that the first Zen has cultivated all virtues since the beginning of the renunciation, which is the renunciation of the name.


問：	ask:
云何出離功德？	Where does the cloud come from merit?
答：	answer:
無[5]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[6]超三界。	No [5] Cover the heart at ease, live in solitude and happiness, bear the hardships and live without forgetting the loss, be able to benefit from all things, be worthy of support, and benefit from the two places, which is great wisdom and all good deeds, the name [6] super 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。	Repeatedly named out of those who leave, the other out of lust, it is the solitude of the sacred, the most beautiful place, the most victorious, and the cleansing of the heart.
此是功德修行所造，是樂內所修行。	This is the practice of merit, and the practice of Le Nei.
[7]欲是麁，出是勝妙。	[7] Desire is 麁, and out is victorious.
欲者有煩惱，出離者是無煩惱。	Those who desire have troubles, those who leave are free from troubles.
欲者是下，出離者是上。	Desires are down, and those who leave are up.
欲者有嗔恚，出離者無嗔恚。	Those who desire have aversion, those who leave have no aversion.
欲者非可愛果，出離者是可愛果。	Desires are not cute fruits, and those who leave are cute fruits.
欲者有怖畏，出離者無怖畏。	Those who desire have fear, those who leave are fearless.
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，[8]依節量食安置衣鉢，身不懈惓心無怠惰，當小行脚。	If one has already contemplated the lust troubles and manifested the merits of renunciation, according to the desire of renunciation, the heart is faithful, respectful, and meditation can be done or done. [8] Set up mantle and bowl according to diet, and be persevering and mindless. Be a little trip.
小行脚已坐洗手足，應念佛菩提念法念僧。	Xiao Xingjiao has been sitting and washing his hands and feet, and he should recite the Buddha and Bodhi and recite the Dharma.
修善行念已，當令歡喜。	Practicing good deeds should make you happy.
我能如此得具足。	I can be so rich.
若我不得出離，復不久安精進，是故應作勇猛。	If I don’t leave, I am diligent soon after I recover, 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。	Going to the mandala is not far or near, like a yoke, like looking far away, you should sit on the mandala with a seat.
令身平正，內心起念[9]閉眼小時，除身心亂，攝一切心成一心。	Keep your body calm and mindful[9] Close your eyes for hours, get rid of chaos in your body and mind, and take everything into one mind.
小開眼，髣髴令觀曼陀羅。	Open your eyes slightly, as if making a mandala.
彼坐禪人現觀曼陀羅形，以三行取相：	The meditation man observes the mandala shape, taking the phase with three elements:
以等觀、以方便、以離亂。	To wait and see, to facilitate, and to chaos.


問：	ask:
云何以等觀？	Why does the cloud wait?
答：	answer:
坐禪人現觀曼陀羅，非大開眼、非大閉眼，如是當觀。	The sitting meditation person observes the mandala without opening or closing his eyes, just as he observes.
何以故？	Why?
若大開眼，其眼成惓。	If you open your eyes wide, your eyes will be scary.
曼陀羅自性現見自性，彼分想不起。	The mandala's self-nature now sees the self-nature, and he can't remember it.
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 go dark, you will become slack if you don't see the other face.
是故應離大開眼、大閉眼，唯專心住曼陀羅。	Therefore, you should leave your eyes wide open, close your eyes wide, and concentrate on 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 heart, one should look like a person in a mirror to see his face, and see the face in a mirror to be born from a 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。	The man who sits in the meditator views the mandala, and sees that his concentration depends on the mandala. Therefore, he should observe and wait to observe and take the state, and the mind is to hold it.
如是以等觀取相。	If so, wait and see.


問：	ask:
云何以方便？	Why is cloud convenient?
答：	answer:
謂四作意方便。	Said that the four intentions are convenient.
一謂內隔、二滿方、三轉、四遍滿。	One is internal separation, two full squares, three turns, four times full.
是時見相出散無隔，是時當作內隔作意。	It is time to see each other without separation, and it is time to think of 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。	It's time to see a small face, or to see a half-mandala, when it is time to make a mandala, and to make an intention.
是時心散亂及心懈懶，是時應當策課如陶家輪。	When the mind is distracted and lazy, when it is time, we should make lessons like Tao Jialun.
是時若心得住，是時令見曼陀羅遍滿無[10]虧，當觀捨。	When it is time to feel comfortable, when it is time to see the mandala full of [10] loss, you should watch it.
如是以方便可知。	If it is convenient to know.


問：	ask:
云何以離亂？	Why is the cloud chaotic?
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 types of chaos, one is the fastest for diligence, the second is for diligence at the latest, the third is the highest, and the fourth is the lowest.


問：	ask:
云何速作精進？	How does the cloud make 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 is said that quick work does not wait for the season, sitting in the morning and evening, and even fatigue.


問：	ask:
云何遲作精進？	Why is Yun so diligent?
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 it is convenient to get away from making intentions. Although seeing the mandala, it is not respectful to make intentions and counts and sleeps.
若速作精進，則成身懶心退，心出外緣起諸調戲。	If you are quick and diligent, then you will become lazy and retreat.
若遲作精進，身心成懶懈怠，起諸睡眠。	If you work hard late, your body and mind will become lazy and sleep.
最高者，其心退起諸調亂，於所行處成不樂。	The highest person retreats into chaos and becomes unhappy in what he does.
若不樂於初戲笑言語，以由欲心成高。	If you are not willing to laugh at the first time, let your desire become high.
復次若得諸相行，由喜樂欲心成高。	If you get the reunion in the repetition, the joy and desire become high.
最下者，退調緣故，於業處成不樂。	The lowest one, because of retreat, becomes unhappy in the industry.
若不樂，於初行處所作嗔處，由嗔恚心成下。	If you are unhappy, the anger at the beginning of the trip is made by the anger.
復次[11]久惓覺觀，從勝退落其心，由憂[12]受心成下。	Repeated [11] long-term awareness, retreat from victory to his heart, from worry [12] to accept the heart.
是坐禪人，若心速作退墮調處，以念根、定根攝伏令捨調。	A person who is sitting meditation, if the mind speeds up the regressive adjustment, he will use the root of mindfulness and concentration to make the adjustment.
若心進作退墮懶處，以念根、精進根攝伏令捨懈懶。	If the mind advances as a place of laziness, use the root of mindfulness and diligence to make laziness.
若高心者退墮欲處，成現知令捨欲。	If the high-minded person retreats to the desires, the realization of knowledge makes the desires reluctant.
若下心者退墮於嗔恚，成現知令捨瞋恚。	If the unwilling person retreats into anger, the realization of knowledge makes her aversion.
於此四處成清淨心、成專一心，[13]此明因三行定心成，隨意得見曼陀羅形。	Here, there is a pure mind and a single mind. [13] This mind is formed by the three elements, and you can see the mandala shape at will.
若專一心想成，[14]起名相者有二種，謂取相、彼分相。	If you concentrate on thinking, [14] there are two kinds of names, namely, taking the phase and dividing the phase.
云何名取相？	What is the name of the cloud?
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 the person who is sitting in meditation is observing the mandala without distracting his mind, he thinks from the mandala, as seen in the void, or sometimes far or near, or sometimes left or right, or sometimes big or small, or sometimes ugly or sometimes good, or sometimes More or less time, instead of observing the mandala with the eyes, it is easy to take the phase by intention.
從彼作多故，彼分相起，名彼分相者。	From the one who made many tales, the one who divided into phases, the name of which divided into phases.
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 the mind comes out when you make intentions, you don’t have to see the minds of the mandala, but if you close your eyes as you see first, if you make your intentions far away, you see foresight. If you are near, left and right, front and back, up and down, the same happens. Said that the other phase.
相者何義？	What is the meaning of a person?
謂因義、相義。	That is the reason and the meaning.
如佛教比丘，彼諸惡不善法有相起是因緣義。	Like Buddhist monks, the existence of the evil and unwholesome dharma is due to cause, condition and meaning.
復說智義、相義。	Re-talk about wisdom and mutual justice.
如佛說以作想當捨，是謂智義。	As the Buddha said, thinking and giving up is wisdom.
復說像義、相義。	The repetition said the similarity and mutual justice.
如[1]自見面像想像。	Such as [1] Imagine self-meeting.
彼分無異義。	Bifen has no meaning.
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。	When you get the image, the person who is sitting in meditation is respectful from his teacher, and when he wins, he should be guarded. If he doesn't guard, he should be lost.


問：	ask:
云何應守護？	Why should the cloud 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 types of actions should be used to guard the aspect, such as renunciation from evil, practicing good, and perpetually.
云何離不善？	Why is the cloud not good?
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。	Happy to work, happy to play in various languages, happy sleep, happy gatherings, happy vulgarity, not guarding the roots, not dieting, not being able to practice meditation at night after the first night, disrespect of what they have learned, a lot of hatred of relatives and friends, poor practice, response Diet and lie down when you are in a bad time, do not treat each other.
是善，應常作。	It is good and should be done often.


問：	ask:
云何以常作？	Why is the cloud often made?
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。	The person who is sitting meditation is good at taking this aspect, always observing its merits, like thinking about treasures, often happily, practicing more often, or practicing more day and night, or leaning on sitting, lying down, and climbing, and feel relieved 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 phase has been taken, the order has been taken, the awakening has been observed, the understanding has been cultivated, the time has been cultivated, and the mandala is observed at time.
如是以常作見相。	As usual, see each other.
彼如是現守護相，[2]或得自在、若相隨心得禪外行。	He is like the guardian aspect,[2] or get free, if the aspect follows one's heart to get out of Zen.
若外行從心者，由是得安。	If the layman follows his heart, he is safe.


問：	ask:
云何禪外行？	Yun He Chan layman?
答：	answer:
此事從心作意不亂，以伏諸蓋，但[3]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。	This matter is from the mind, mind, and mind, to cover all things, but [3] has not practiced the five senses of consciousness, insight, joy, happiness, one mind, and faith. Even though concentration and mindfulness still remain, it is an outsider 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。	The person who is peaceful, from the outside is the law, from the experience to practice power, is to believe that the law does not move, is called peace.


問：	ask:
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 Fuwugai is his layman, he will be safe with these five reasons.
以禪外行得勝定，若得勝定是名為安。	Conquer samādhi by practising meditation, if conquering is called peace.
若於身心未得寂寂，於外定心動如船在浪。	If there is no loneliness in the body and mind, the heart is moved outside like a boat in 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 become quiescent, the place is still like a boat without wind and water, and the roots are powerless.
於所為事外禪行不久住，如小童子，諸根有力故；	To live soon after meditating outside of what you do, like a boy, the roots are powerful;
於事安靜久住，如有力人。	Stay quiet for a long time, like a powerful person.
修不自在，故禪外行成不和合，如人誦經久廢則忘；	Cultivation is uncomfortable, so the outsiders of Zen become discordant. If people recite for a long time, they will forget;
以修自在，故成安和合，如人誦經恒習不忘。	By cultivating self-existence, peace and harmony can be achieved, just like a person's chanting and constant learning.
若不善伏蓋，猶如盲人，於禪外行成盲。	If you are not good at surmounting, it is like a blind person who becomes blind outside of Zen.
如是等不清淨教。	If it is not waiting for pure teaching.
若善伏蓋成不盲，於成安定如是等清淨教。	If Shanfu is not blind, Yu Chengan will wait for pure teaching.
從相自在所初，乃至性除，名為外行。	From the beginning of the phase, to the exclusion of sex, the name is layman.
性除無間，是名為安。	In addition to sex, it is called Ann.


問：	ask:
外行者何義？	What is the meaning of 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 a layman, and a road close to a village is a village road, meaning a difference.
安者何義？	What is the meaning of the safer?
安為和合義，如到曼陀羅。	Peace and harmony are just like mandala.
出離、禪安無異義。	There is nothing wrong with leaving Li and Chan'an.
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 live in zazen meditation should increase all their enthusiasm, either in stability or in the first meditation.


問：	ask:
云何應令增長？	Why should the cloud grow?
答：	answer:
謂從初相如手四指節，當令漸增。	It is said that the four knuckles of the hands from the beginning, when the order gradually increases.
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[4]漸長遍此大地。	If it is intentional, if it is free, if it is a stage, such as a round like a cover, like a shadow of a tree, such as a Futian, such as a neighbor, such as a village, such as Guo Rucheng, if it is a stage, gradually make [4] grow all over this earth.
若江山高下、樹木棘刺諸不平正，如是一切不作意。	If the rivers and mountains are high and the thorns and thorns of the trees are uneven, so do nothing.
乃至大海作意地想，乃至增長，時心所行成最勝定。	Even if the sea thinks deliberately, and even grows, the actions of the heart and mind become the most decisive.
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 meditation has a layman, he can’t get stability, the person who is sitting meditation should make stability and convenience with two actions:
一以因緣、二以受持。	One is karma and the other is holding.
以十行從因緣起安定方便：	Stable and convenient from cause and condition with ten elements:
一令觀處明淨、二遍起觀諸根、三曉了於相、四制[5]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[6]安定。	One order is clear and clear, two times to see the roots, three times to understand the phase, four systems [5] Heart order tune, half-fold slack, six hearts are tasteless, seven hearts are joyful, eight hearts make homes, nine inseparable Xueding people are close to Xueding people, and Ten Lezhu [6] is stable.


問：	ask:
云何作明淨處觀？	What is the concept of clearness and purity?
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[7]根。	The three kinds of behaviors are used to make a clear distinction, which means that you can cultivate and adjust the music of eating, the music of the season, and the music of the dignity. There are many [7] roots.
觀者，謂信等五根不令消滅、無作懈怠，如快馬乘車。	The viewer says that the five senses of faith, such as faith, cannot be eliminated, and nothing is slack, like riding a horse on a horse.
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。	Those who know the situation are not eager to grasp the intention, such as the skillful teacher Shengmo is equal and unbiased, and the understanding is inseparable.
制心令調者，有二種行，以二種行成心調：	There are two kinds of behaviors in the mind-controlling tune, and the two kinds of behaviors form the mind tune:
一多起精進、二心過度處成心調。	A lot of diligence, two minds are excessive, and the mind is adjusted.
或[8]住婬處及種種相處，增長亂意成於心調。	Or [8] Living in a licentious place and getting along with all kinds of things will increase chaos and become a heart tune.
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 Zen meditation develops more diligently, he will adjust his mind when he is excessive, and control his mind with the two elements, so as to make the diligence and each adjustment adjust.
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 lewdness and various forms, increase and adjust your mind, fold and fold with the two lines, and look for the suffering and retribution of the people.
制伏懈心者，以二行成懈怠心。	The one who subdues the slack will become slack with two lines.
以不得勝定，令心無味，故成懈怠，若多懈怠則欲睡眠。	To be incapable of victory, make the heart tasteless, so it becomes laziness, if more laziness, you want to sleep.
是坐禪人若不得勝定，心無味著故成懈怠。	If a person who is sitting in meditation is unable to conquer, his mind will become slack.
以二行當折伏，謂觀功德以起精進。	Taking the second line as the fold, it is said that the observation of merit is to develop diligence.
若懈怠睡眠懶心，以四種行能伏。	If you are sluggish in sleep and lazy mind, you can lie down in four ways.
若多食者取懈怠[9]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 many eaters take slack[9], they will switch to the four majestic manners, be self-conscious in the light, live in the open place, and make the heart happy.
以三行成無味，少方便故、以鈍慧故、以不得寂寂樂故。	With the three elements, it is tasteless, because it is less convenient, because it is dull and intellect, and it is not lonely and happy.
於是坐禪人心若無味，以二種行令得歡喜：	Therefore, if the mind of sitting meditation is tasteless, they are happy with two actions:
一以恐怖、二以歡喜。	One is terror, and the other is joy.
若觀生老死及四惡趣，見諸可畏心生愁惱；	If you look at life, old age and death and the four evils, you can be fearful and worry;
若念佛法僧戒施天，見六行功德心生歡喜。	If you recite the Buddha, Dharma, and Sangha Precepts, you will be happy when you see the six elements of merit.
心定成捨者，以二行成於禪外地定，以斷諸[10]蓋，心成定。	The mind becomes samādhi, and the mind becomes samādhi with the two elements to form concentration outside of Zen, and to cover by the judgment [10].
或於所得地以起禪[11]枝，故成心定。	Or use Zen [11] branches in the acquired place, so you can become mindful.
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。	It means that a person in sitting meditation has two mental states. When you don't want to become a living, you can adjust it easily, and you can't learn to fix people, or stability, or layman's concentration, or prestigious concentration.
彼人無此，不修不學，不應供養修。	The other person has no such thing, does not cultivate or learn, and should not provide for cultivation.
學人者，若有安定、有外行定及威儀定，應從修學亦應供養。	Scholars, if they have stability, laymanship, and prestige, they should study and support.
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 enjoy peace, this sitting meditator, like the deep source, like the spring, like the low tree, often happily respect and practice more.
行此十事因緣生於安定。	These ten things are born from stability.


問：	ask:
云何以受持能生安定方便？	Why is cloud stable and convenient?
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。	The meditator who is good at dissolving the origin and entering a place of solitude, his interpretation, the practice of self-discipline, and his desires make the heart feel comfortable. From then on, the body and mind can be used to make the heart hold, the joy of life, the heart hold, and the life To be happy in the body and mind is to be sustained, from the bright heart to be born, and from the sad heart to be held.
以是悲傷令心得靜，善取靜心心得受持。	So sadness makes the heart calm, and good meditation makes the heart hold.
如是善取，令捨心得受持。	If it is good to take, so that the heart will be held.
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 the boundless worries, liberation from the experience leads to holdover, to liberate the other to become one way, and to hold the mind blindly to practice, therefore, the experience of victory grows from then on.
如是住受持，起安定方便。	If you live and hold, it will be stable and convenient.
如是善解緣起及心受持，不久起定。	If it is the origin of good dissolution and the sustaining of the heart, it will soon begin to settle.
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 are sitting meditators are free from desires and unwholesome dharma, they are aware and insightful, and are accomplished in a quiet place, and have joy and happiness in the first meditation.
是地一切入功德。	It is the merits of everything.
於是離欲者，離有三種，謂身離、心離、煩惱離。	Therefore, there are three types of separation from desire, namely body separation, mind separation, and worry separation.


問：	ask:
云何身離？	Where does the cloud leave?
答：	answer:
遠離諸惱，出處山野。	Stay away from all troubles, come from the wild.
云何心離？	Yun He Xinli?
以清淨心到勝善處。	To win good deeds with a pure heart.
云何煩惱離？	Why does the cloud worry?
無結累人，無生死行處。	No knots are tiring, no life or death.
復次離有五種，謂伏離、彼分離、斷離、[1]猗離、出離。	There are five types of multiple separations, which are called Fuli, Bi Separation, Breaking Separation, [1] Yili, and Leaving.
云何伏離？	Yun He Fu Li?
謂修初禪伏於五蓋。	It is said that the meditation at the beginning of the cultivation is in the five gai.
云何彼分離？	What is the separation of cloud?
謂修達分定伏於諸見。	It is said that Xiu Dafen is determined by all opinions.
云何斷離？	Why does the cloud break away?
謂修出世間道斷諸煩惱。	That is to repair all the troubles of the world.
云何[＊]猗離？	Yun He[＊]Yi Li?
謂得果時樂。	That is when the fruit is happy.
云何出離？	Where does the cloud come from?
謂涅槃也。	That is also Nirvana.
欲者有二種，一者處欲、二者欲煩惱。	There are two kinds of desires, one is desire, and the other desires trouble.
天堂及人所愛色香味觸，此謂欲處。	Heaven and people's favorite color, fragrance and touch, this is called desire.
於此欲處起欲染思惟，是謂欲煩惱。	The desire to have thoughts and thoughts in this place is called desire to worry.
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, the desire to part with the heart, to part with the vow, is to be far away, is to leave, is to liberate, is not corresponding, is the desire to leave.


問：	ask:
云何離不善法？	Why is the cloud not good at law?
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, two is hatred, and three is delusion, corresponding to each other's thoughts, actions, consciousness and body, mouth, mind and karma. This is called unwholesome law.
說不善有三種：	There are three kinds of bad things:
一自性、二相應、三生緣性。	One-self, two-correspondence, and three-birth condition.
是三不善根，謂貪嗔癡，是名自性。	It is the three roots of unwholesomeness, which is called greed, anger, ignorance, and self-nature.
與彼相應受想行識，是名相應。	Corresponding to the other, thinking, acting and knowing is the name correspondence.
所起身口意業，此謂緣性。	The karma that arises from the verbal and connotation is called predestined nature.
以此三不善法，是[2]為遠離、是出、是脫、是不相應，是謂離不善法。	According to these three unwholesome methods, [2] is to be far away, to come out, to escape, and to be uncorresponding, which means to leave unwholesome methods.
復次離欲者，離貪欲蓋。	Those who renounce desires again and again cover them with greed.
離不善法者，謂離餘蓋。	Those who are not good at Dharma are called Li Yugai.


問：	ask:
以說離不善法，欲是不善已在其中，何故別說離婬欲？	In order to say that the law of renunciation is unwholesome, the unwholesomeness of desire is already in it, so why not talk about renunciation?
答：	answer:
婬欲是出對治。	Lust is a cure.
佛所說欲，能除煩惱。	The desire of the Buddha can eliminate worries.
離欲者，佛說為出。	Those who renounce desires, the Buddha speaks out.
如得初禪，欲想相應作意成起，此退分法。	If you have the first meditation, you want to make your own thoughts accordingly.
是故以欲和合煩惱。	It is because of desire to reconcile troubles.
欲若別離，一切煩惱皆亦別離，是故別說離欲。	If you want to leave, all worries will also leave, so don't talk about separation from desire.
復次離欲者，已得出，成離欲。	Those who have relapsed from desire have come to the conclusion that they have become free from desire.
離不善法者，若得不嗔，成離於嗔。	Those who are not good at the Dharma, if they do not get anger, they become detached from anger.
若得明相，成離懈怠睡眠。	If you have a clear picture, you will become slack in sleep.
若得不亂，成離調戲。	If there is no chaos, Chengli molested.
若得不悔，成離於悔。	If you don't regret it, you will be free from regret.
若得安定，成離於疑。	If you are stable, you will be in doubt.
若得智慧，成離無明。	If you have wisdom, you will become ignorant.
若得正思惟，成離邪念。	If you have righteous thinking, you will become free from evil thoughts.
若得歡喜，成離不樂。	If you are happy, become unhappy.
若心得樂，成離於苦。	If you are happy, you will be free from suffering.
若得一切善法，則離一切不善。	If you get all good things, you are free from all bad things.
如三藏說。	As Sanzang said.
以不貪滿故，成就離欲；	Achieve liberation by not being greedy;
以不嗔[3]不癡滿故，成就離不善法。	In order not to hate [3] not to be obsessed with it, to achieve the unwholesome method.
復次離欲者，是說身離；	Those who renounce desires again and again refer to body separation;
不善法者，是說心離。	Those who are not good at the law are talking about heart separation.
復次離欲者，是說斷欲覺；	A person who is absent again and again means absenteeism;
離不善法者，是說斷嗔恚害覺。	Those who are not good at the Dharma mean to stop anger and bad feelings.
復次離欲者，是說避欲樂；	A person who relapses from desire means avoiding desire and pleasure;
離不善法者，是說避著身懈怠。	Those who are not good at Dharma mean avoiding slack.
復次離欲者，是說斷於六戲笑及歡喜樂；	A person who is abandoning desires again and again means that he is cut off from laughter and joy in six operas;
離不善法者，是說斷戲覺及憂苦等，亦說斷於戲笑及捨。	Those who are not good at the Dharma refer to the judgment of drama and sorrow, etc., but also the judgment of joking and abandonment.
復次離欲者，是現得樂出於欲樂；	Those who relapse from desire are presenting pleasure out of desire;
離不善法者，是現得樂心無過患。	Those who are not good at the Dharma are happy and free of trouble.
復次離欲者，謂超出欲流；	Those who have relapsed from desire are said to be beyond desire;
離不善法者，所餘煩惱應生欲有而生色界，是名超越。	For those who are not good at Dharma, the rest of the worries should be born of desire and form the physical realm, which is the name transcendence.
有覺觀者，云何為覺？	For the enlightened viewer, what is enlightenment?
謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。	All kinds of awareness and peace of mind, the mind is not aware of awareness into right thinking, this is called awareness.
此覺成就，故初禪有覺。	This enlightenment is achieved, so there is enlightenment in the early Zen.
復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。	Repeatedly enter the earth and all enter, depending on the earth to become enlightened thinking, it is called enlightenment, like the heart chanting.


問：	ask:
覺者何想？	What does the enlightened person think?
何味？	What?
何起？	Where does it start?
何處？	where?
答：	answer:
覺者，修猗想為味，下心作念為起，想為行處。	The enlightened person, thinks for taste, thinks for the start, thinks for action.
云何為觀？	What is the concept of cloud?
於修觀時隨觀所擇，心住隨捨，是謂為觀。	When practising meditation, you can choose whatever you want, and you will live with your heart, which is called meditation.
以此相應，成初禪有觀。	Corresponding to this, there is a view in Zen at the beginning.
復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。	Repeatedly enter the earth, all enter the contemplation of people, observe from the cultivation of the earth's mutual heart, as the observation of all righteousness.


問：	ask:
觀何相？	What is the view?
何味？	What?
何起？	Where does it start?
何處？	where?
[4]答：	[4] Answer:
觀者，隨擇是相，令心猗是味，隨見覺是處。	The viewer chooses the aspect at will, makes the heart feel the taste, and the perception is the place.


問：	ask:
覺、觀何差別？	What is the difference between perception and perception?
答：	answer:
猶如打鈴，初聲為覺，後聲為觀。	It is like ringing a bell, the first sound is perception, and the latter sound is perception.
復次如心所緣，初為覺，後為觀。	Repeatedly as the heart's destiny, the first is enlightenment, and the latter is insight.
復次求禪為覺，守護為觀。	Repeatedly seek Zen for enlightenment and guardianship for observation.
復次憶是覺，不捨是觀。	Remembrance is perception, reluctance is perception.
復次麁心受持為覺，細心受持為觀。	Repeatedly hold the mind into awareness, and carefully hold into observation.
若處有覺，是處有觀；	If there is awareness everywhere, there is perception everywhere;
若處有觀，於處或有覺或無覺。	If there is perception in the place, it may be conscious or unconscious.
如三藏所說。	As Sanzang said.
初安心於事是覺，得覺未定是觀。	At the beginning of peace of mind is to feel, but to feel undecided is to view.
如遠見來人不識男女，及識男女如是色如是形為覺。	Such as vision, people don’t know men and women, and men and women are like color, like form, and perceiving.
從此[5]當觀有戒無戒、富[6]貧貴賤為觀。	From then on [5] one should consider the precepts without precepts, the rich [6] the poor, the high and the low.
覺者求引將來，觀者守持隨逐，如鳥陵虛奮[7]翅為覺，遊[8]住為觀。	The enlightened person seeks to lead the future, and the viewer keeps on and follows it, such as Niaoling Xufen[7] wings for enlightenment, swimming[8] to live for enlightenment.
初[9]教為覺，久[＊]教為觀。	Early [9] teaches for consciousness, long [*] teaches for perception.
以覺守護，以觀搜擇。	Guarding with consciousness, searching for selection with observation.
以覺思惟，以觀隨思惟。	Think with awareness, follow with thought.
覺行不念惡法，觀行受持於禪。	Awareness does not recite the evil Dharma, and the practice is held by Zen.
如人有力，默而誦經，隨念其義是觀。	If a person is powerful, he can silently recite sutras and recite his righteousness as he thinks.
如覺所覺，覺已能知。	If you feel it, you can know it.
觀於辭辯及樂說辯是覺，義辯、法辯是觀。	Viewing on rhetoric and leaning to argue is perception, justification and legal debate are concepts.
心解於勝是覺，心解分別是觀。	Understanding of the mind is awakening, and understanding of the mind is perception.
是為覺觀差別。	It is for the perception of difference.
寂寂所成。	Made of silence.
名寂寂者，謂離五蓋是名寂寂。	The name of Jiji means that Liwugai is named Jiji.
復次色界善根。	The good roots of the world of multiple colors.
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。	It is said that the first Zen is a layman, and it is said that the mind of Zen is born from then, which is said to be the result of solitude, like a water flower and a water flower.
喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。	For those who are joyful, the heart laughs with joy, and the heart is full of coolness. This is called joy.


問：	ask:
喜何相？	What's your joy?
何味？	What?
何起？	Where does it start?
何處？	where?
幾種喜？	How many kinds 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。	Those who are happy say that joy is full of appearance, joy is taste, tuned into chaos is a cause, and eagerness is a place.
幾種喜？	How many kinds 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。	There are six kinds of happiness, birth from desire, birth from faith, birth from no regrets, birth from silence, birth from meditation, and birth from bodhi branch.
云何從欲生？	Where does the cloud want to live?
貪欲染著心喜，是名欲生喜。	Greed is dyed with happiness, which is the birth of happiness.
云何從信生？	Where does the cloud come from?
多信人心喜，及見陶師等生喜。	Many believers are happy, and see Tao Shi and other students happy.
云何從不悔生喜？	Why does Yun never regret and be happy?
[1]清淨持戒人多生歡喜。	[1] People who are pure and precepts are happy.
云何從寂寂生？	Why does the cloud live in silence?
入初禪人喜。	Happy to enter Zen at the beginning.
云何從定生？	How can the cloud be born?
入二禪生喜。	Entering the second meditation is happy.
云何菩提分生喜？	Yunhe Bodhi Separation Happy?
於第二禪修出世間道喜。	In the second meditation practice, there is joy in the world.
復次說喜五種，謂笑喜、念念喜、流喜、越喜、滿喜。	Repeatedly say five kinds of happiness, which means laugh, nian, liu, yue, and full.
笑喜者，如細雨沾身，令毛皆竪。	Those who laugh, like a drizzle, make their hair stand up.
念念喜者，生滅不住，如夜時雨。	Those who meditate on happiness cannot live and die, like rain at night.
流喜者，如油下流，久灌其身終不周遍。	Those who are happy, like oil flowing down, will not go round after a long time.
越喜者，周匝一切心生歡喜，不久便失，如貧人見伏藏。	The happier is, everything in Zhouza is happy, and soon it will be lost, like a poor person seeing a terma.
滿喜者，身住[2]用滿，如雷[3]有雨。	Those who are full of happiness, live [2] and spend full, such as thunder [3] with rain.
於是小喜及念念喜，以信起於外行。	So Xiaoxi and Nian Nianxi started from a layman with faith.
流喜者，有力起於外行。	Those who are happy come from outsiders.
[4]越喜者，於曼陀羅正與不正皆起處[5]處方便。	[4] For those who are more pleased, it is convenient for the mandala to start and not to appear [5].
滿喜者，生於安處。	Happy people are born in Anchu.


問：	ask:
云何為樂？	What is the cloud?
答：	answer:
是時可受心樂心觸所成，此謂為樂。	When it is time, it can be made by the joy of the heart, which is called joy.


問：	ask:
樂何相？	How happy is it?
何味？	What?
何起？	Where does it start?
何處？	where?
幾種樂？	What kind of music?
喜樂何差別？	What is the difference between joy?
答：	answer:
味為相，緣愛境是愛味，攝受是起，其猗是處。	Taste is the aspect, the state of affection is the taste of love, ingestion is the origin, and the qi 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 musicians, which are called happiness due to happiness, happiness for resources, happiness for silence, happiness without worries, and happiness.
云何名因樂？	What is the name of cloud for music?
如佛所說：	As the Buddha said:
戒樂耐老。	Jie Le is old.
此謂因樂，是樂功德。	This is called due to music, is the merit of music.
資具樂者，如佛所說：	The rich and happy, as the Buddha said:
佛生世樂。	Buddha lives in the world.
寂寂樂者，謂生定捨及滅禪定。	Silent and happy people are called birth, samādhi, and extinction meditation.
無煩惱樂者，如佛所說：	Those without troubles, as the Buddha said:
第一涅槃受樂，所謂受樂也。	The first Nirvana to receive pleasure is also the so-called receive pleasure.
於此論中，受樂是可樂。	In this theory, being happy is Coke.
喜樂何差別者，心踊躍是喜，心柔軟是樂。	What is the difference between happiness, enthusiastic heart is happiness, soft heart is happiness.
心猗是樂，心定是喜。	The heart is happy, but the heart is always happy.
麁喜，細樂。	Nie Xi, Xi Le.
喜行陰所攝，樂受陰所攝。	Xi Xing Yin photo, happy receiving Yin photo.
是處有喜，有樂；	There is joy and happiness everywhere;
是處有樂，或有喜或無喜。	There is joy everywhere, or joy or no joy.
初者形，第二為名。	The first is the shape, the second is the name.
外行成就入初禪禪枝，謂覺、觀、喜、樂、一心也。	The layman's achievement into the first Zen branches means awareness, insight, joy, happiness, and one mind.
禪者何義？	What is the meaning of Zen?
謂於事平等思惟也、奮迅五蓋也、思惟對治也。	It is said that things are equal and thoughtful, Fenxun is also five-gaited, and thought is anti-governance.
入初禪得正受者，已得、已觸、已作證住。	Those who have attained the righteous receiver in the first jhana have already gained, touched, and witnessed.
復次離欲不善法者，從欲界地說初禪為勝相；	Those who have repeatedly departed from desires and are not good at Dharma, from the world of desire, say that the first jhana is the victory;
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 enlightenment insight, the second jhana is said to be the victory aspect, the happiness and happiness formed by loneliness, and the joy that comes from loneliness is said to be the victory aspect.
復次離欲不善法者，謂能斷對治。	Those who repeatedly dissociate from desires and are not good at the law are said to be able to rule out the opposite.
有覺觀者，謂說禪相寂寂所成。	The enlightened person says that the nimitta is the result of solitude.
喜樂者，謂說相似禪正受。	The joyful person says that it is similar to Zen.
入住者，謂得初禪離於五分，成就五分三善，十[A1]相[6]具足，二十五功德相應，以此福善上生梵天勝妙居處。	Those who stay in, say that the first meditation is away from five points, five points of goodness are achieved, ten [A1] phases [6] are sufficient, and 25 merits are corresponding, so as to bless the goodness of the ascendant Brahma and win the wonderful residence.
離五分者，謂離五蓋。	Those who are away from the five points are called away from the five covers.
云何為五？	What is cloud five?
謂貪欲、瞋恚、懈怠睡眠、調悔、疑。	It is called greed, aversion, slack sleep, regret and doubt.
貪欲者，謂於五塵心生愛染。	The greedy person is said to be in love with the five dust.
瞋恚者，謂行十惱處。	The aversion is called ten annoying places.
懈怠者，謂心懶墮。	Laziness means lazy heart.
睡眠者，謂身悶重欲得寤寐。	Those who sleep are said to be dull and want to sleep soundly.
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 from food, two is from season, and three is from heart.
若從心生，以思惟斷。	If you are born from the heart, think and judge.
若從飲食及時節生，是羅漢眠，不從心生，無所蓋故。	If you eat and live in a timely manner, you will be sleeping in Luohan; if you don't live from the heart, there is nothing to cover.
若眠從食及時節生者，以精進能斷。	If you sleep from food and save life in time, you can break with diligence.
如阿㝹樓馱所說：	As Ayeloutuo 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。	At the beginning of my life, I couldn't sleep well. At the age of fifty-five, I lie down during the intermittent fasting season for 25 years.


問：	ask:
若眠成色法，何故為心數煩惱？	If the mian maturity method, why is the mind counting troubles?
答：	answer:
色者一向成心數惱煩。	The colorist has always been mindful of worrying.
如我見人飲酒及食，是則可知。	If I see people drinking and eating, I can tell.


問：	ask:
若眠身法、懈怠心數法，何故二法合成一蓋？	If the mian body method and the slack mind number method, why the two methods 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 are one thing, 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。	The heart of the tuner is not lonely, the heart of the repentant is uncertain, and the phase becomes a cover.
疑者心執不一。	The doubters are divided.
有四種疑：	There are four 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。	One is samatha, the two are more difficult, the three are both difficult, and the four are all condemned.
於是具足為得奢摩他，或於此疑；	So it is sufficient to gain Samatha, or doubt it;
或於身疑，我堪得寂寂、為不得寂寂？	Or in doubt, I can be lonely, not lonely?
若於彼成疑，此謂奢摩他難。	If you are suspicious of him, this is called sham.
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 Third Life Suspicion, this is the difficulty of Vipassana.
或於佛法僧疑，此二俱難。	Or the Buddha, Dharma and Sangha doubt, both are difficult.
或於國城道路、或於男女名姓，是謂非法難。	Either on the roads of the national city, or on the first and last names of men and women are illegal and difficult.
於此經中，疑為寂寂難，是可取。	In this sutra, suspicion is loneliness and difficulty, which is desirable.
蓋者何義？	What is the meaning of the cover?
謂障礙乘義。	It is called obstacles.
覆義、煩惱義、縛義，此無異義。	There is no difference in the meaning of covering righteousness, worrying righteousness, and binding righteousness.


問：	ask:
有諸細結，謂覆惱等，何故但說五蓋耶？	There are various details, which are called troubles and so on, so why do you say five-gaye?
答：	answer:
以集執取成五。	Take a set of dedication into five.
復次以婬欲執著，能攝一切貪欲。	Repeatedly clinging to lust, can indulge all greed.
以瞋恚執著，能攝一切不善法。	Perseverance with aversion can contain all unwholesome Dharma.
以懈怠睡眠調悔疑執著，能攝一切癡不善法。	Regrets, doubts, and attachments can be controlled by slack sleep, which can curb all idiots.
如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。	If you are obsessed with the five factors, you can capture all your worries and become five factors.
五分成就者，謂覺、觀、喜、樂、一心。	Five points of achievement means awareness, insight, joy, happiness, and one mind.


問：	ask:
若說初禪成就五[7]枝為禪，不應更復別說其[＊]枝為禪。	If you say that the first five [7] branches of Zen are Zen, you should not say that the [*] branches are Zen.
若別說枝，何故初禪說五[＊]枝相應？	If you don’t talk about the branches, why the first Zen said that the five [*] branches correspond?
答：	answer:
依禪[＊]枝成禪，不離禪[＊]枝有禪。	According to Zen [] the branches become Zen, and if you do not leave Zen [] there is Zen.
無別異禪。	There is no different Zen.
如依一一車分說車，離分無車。	If you say cars according to one car, you don't have a car.
如依軍分說軍，非離軍分有軍。	If the army is divided by the army, the army is divided by the army.
如是依禪[＊]枝名禪，非離[＊]枝有禪。	For example, according to Zen [＊] branch is called Zen, and non-li[*] branch has Zen.
以一種名禪，以可分名枝。	With a kind of name Zen, it can be divided into branches.
說事名禪，說功德名[＊]枝。	Say the name of Zen, say the name of merit [*] stick.
以說依制名禪，以說依性制名[＊]枝。	According to the theory of the name Zen, according to the theory of the name [*] branch.


問：	ask:
於有念精進等法，何故但說五[＊]枝耶？	Yu Younian is diligent and so on, why do you say five [*] branches?
答：	answer:
以執著成五。	Five perseverance.


問：	ask:
云何為執相？	What is cloud obsession?
答：	answer:
覺者隨於事，心而得自安。	The enlightened person follows things, and his heart is at ease.
觀者隨於持心，覺觀不雜，起於方便。	The viewer is free to hold his mind, feel that the view is not complicated, and it is convenient.
若方便具足喜樂生，若起方便具足得[8]生，喜心增長樂心成滿。	If it is convenient to have a happy life, if it is convenient to have a life [8], happiness grows and happiness becomes full.
以此四功德心成就不亂。	With these four merits, the heart is not chaotic.
若心不亂得定，是名執相。	If the mind is not disordered, it is a fame.
如是執著成五。	If it is persistent, it becomes five.
復次蓋對治故成五。	Repeatedly cover the cure for five reasons.
初蓋對治初禪，[9]乃至五蓋對治五禪。	Chugai opposes the first Zen, [9] and even Wugai opposes the five Zen.
覺者初禪為勝[＊]枝，以覺除欲。	The first meditation of the enlightened person is the victory [*] branch, to realize and eliminate desire.
若覺入正定，餘[＊]枝亦起。	If you feel that you are in Zhengding, more [*] branches will rise.
觀者於五[＊]枝，第二禪是[10]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。	The spectator is in the five [] branches, the second jhana is [10], the happy one is [] the first jhana, the happy one is [*] the fourth jhana, the one-minded is the fifth jhana Zen is the beginning.
如是以勝[＊]枝成五。	If it wins [*], the branches become five.
復次以五蓋對治成五。	Repeatedly with five covers to rule into five.
如三藏所說：	As Sanzang 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。	One mind is the treatment of lust, joy is the treatment of anger, feeling is the treatment of slackness, sleep is the treatment, pleasure is the treatment of regret, and perception is the treatment of doubt.
以蓋從對治，是故成五。	The rule of contradiction is to make five.


問：	ask:
此坐禪人作意於一切地相，何故乃起喜樂耶？	This sitting meditator is concentrating on all aspects of the earth, why is it joyful?
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 in the earth is not a cause of joy, but it is a way to respond to the joy of being away from the five caps.
又問：	Asked again:
若然，法子何故不於第四禪起喜樂？	If so, why doesn't the method create joy in the fourth jhana?
答：	answer:
非其處故，又得第四禪已斷喜樂故。	If it is not for this reason, then the fourth jhana has already broken happiness.
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。	I have been joyful at the beginning of the second time to facilitate the suspense, seeing that I have had troubles, and greedy for the most solitary sacred joy, so I cannot be happy.
三種善者，謂初、中、後善。	There are three kinds of good ones, namely the beginning, the middle and the late good.
以清淨修行為初善，[1]以捨增長為中善，以歡喜為後善。	To practice purely the first good, [1] to grow up as the middle good, and to joy as the last good.
云何清淨修行？	Yun He Purification Practice?
謂諸善資具。	Said all good resources.
云何捨增長？	Yun He She grows?
是謂安定。	It is called stability.
云何為歡喜？	What is cloud joy?
是謂為觀。	It is called the view.
如是初禪成三種善，十相具足。	In this way, the three kinds of goodness are formed in the first meditation, and the ten aspects are sufficient.
以清淨修行三相，以捨增長三相，以令歡喜四相。	Practicing the three phases with purity, and increasing the three phases with the house to make the four phases of joy.


問：	ask:
以清淨修行云何三相？	Practicing the three aspects of the cloud with purity?
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[2]擲，此謂以修清淨三相。	It is the Zen obstacle to purify the mind from the other's mind, to get the samadha in the mind to be pure, and to get the heartbeat from the other's heartbeat [2].


問：	ask:
云何以捨增長三相？	Why does the cloud grow three-phase?
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 if you get into the home, if you have the solitude, you have always lived in the home and the home grows. This is called the three phases.


問：	ask:
云何以令歡喜四相？	Why does the cloud make the four faces happy?
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 the ten-phase reproductive method follows the practice of one by one to make happiness, and here the roots think that blindly one can make happiness, follow the diligence and multiply to make happiness, so that one can cultivate into happiness, this is called four aspects.
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。	For example, the first jhana with ten phases and 25 merits corresponding to the first meditation, insight, joy, happiness, one-mindedness, faith, diligence, mindfulness, concentration, and wisdom are sufficient, the beginning, the middle, and the back are sufficient, and the concentration is the full practice. Having feet, loneliness having feet, relying on feet, taking and receiving feet, from having feet, observing feet, repairing feet, strength feet, liberating feet, cleansing feet.
最勝清淨修[3]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 victorious pure cultivation [3] corresponds to the twenty-five merits of living and living. It is Tianshengju to live from solitude, which means that joy lives, transcends the world, and heaven is the place of victory.
如佛世尊教諸比丘：	Like the Buddha, the Bhikkhu taught:
如勤浴師浴師弟子，以好銅[4]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 Yushi Yushi use good copper[4] to fill the bean and rice crumbs, and mix them with water to form a pill, so that the internal and external phases will not disperse.
如是比丘身心寂寂，能生喜樂灌令遍濕，無所不著。	If the monk is silent in body and mind, it can produce joy and make it wet and omnipresent.
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。	Such as the joy that is born of solitude, in all its body and mind, it is a bath master and a disciple of the bath master.
坐禪之人亦復如是。	The same goes for those who sit in meditation.
如是銅[＊]槃一切入相如是可知。	If it is copper[*]pan, all the phases can be known.


問：	ask:
一切入何等相耶？	How does everything enter?
答：	answer:
如銅[＊]槃浴屑處堅細光焰。	Such as copper [*] the thin flame at the bath crumbs.
善取一切入相，成堅生喜、成細清淨故光焰。	Good to take all into the phase, become strong and happy, become fine and pure.
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 mind-to-heart counting method can be an accident. It is called copper[*]pan and so on. The mind-to-heart counting method is like a bath dust.


問：	ask:
云何浴屑等心心數法性？	Yun He Yu Yu crumbs waiting for the heart to count the Dharma nature?
答：	answer:
如麁浴屑，既不和合隨風飛散。	Like nuggets in a bath, they fly away in the wind without reconciliation.
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[5]心數法性。	In this way, the mind counts dharma nature, separation from happiness becomes nun, separation from concentration and disharmony, and flies with the five winds. This is called bathing chips and other minds[5].
云何水等？	Yun He Shui and so on?
謂喜樂定如水，令浴屑濕軟為丸。	It is said that Xile Ding is like water, so that the bath crumbs are wet and soft into pills.
如是喜樂[6]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。	If it is joy [6], the mind-mind counting method is wet and soft, and if it is water and other joyful concentration, if the desire for water stirs the phase, it is known by awareness.


問：	ask:
云何丸等？	Yunhe Maru and so on?
[7]答：	[7] Answer:
謂覺觀如欲使，以[8]浴屑置於銅[＊]槃中，以水撓攪以手作丸。	It is said that if you want to make it, you can put [8] bath crumbs in copper [*]pan, stir with water and make pills by hand.
若作丸已，合諸濕屑，共作於丸，不令散失，置銅[9]槃中。	If the pill has been made, combine the wet crumbs and make the pill together, so that it will not be lost, and put the copper [9] in the middle.
如是坐禪人心心數法，貯於事中能生寂寂。	If sitting in meditation, the mind counts the mind, and when stored in the matter, it can produce silence.
初禪以喜樂為水，以覺觀為手，[10]以攪作丸，能生寂寂。	The first meditation takes joy as water, awareness as its hands, [10] using stirring as a pill, it 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 mind counts the method of the formed mind, and the joy is formed into a pill with each other. The Zen mind is not scattered and placed in Zen things.
如是丸等，覺觀如[11]浴屑，內外遍濕相著不散。	In the case of pills, etc., the perception is like [11] bath crumbs, which are wet inside and out.
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。	If you are a sitting meditator, the first meditation is on the body, from the head to the feet, from the feet to the skull and hair, full of joy inside and outside, and living in non-retreat, such as being in Brahma.


問：	ask:
名喜樂，非色法、無有對相，何以遍住於身？	Name joy, non-physical law, no opposition, why dwell in the body?
答：	answer:
名者[12]依色，色依名色，是故若名已成喜，色亦成喜；	Names [12] according to color, color according to name and color, so if the name has become happiness, the color also becomes happiness;
若名已成樂，色亦成樂。	If the name has become happiness, then the color becomes happiness.
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。	The recurrence of the body starts from Lesheng, and all those who become the other color are those who do not hinder the birth of Brahma merits.
初禪成有三種，謂下、中、上。	There are three types of initial meditation, 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 are not good at removing the five hindrances, and you are not comfortable with one's wishes, it is called the lower meditation.
若觀勝緣，善除五蓋，至如意自在，是謂中禪。	If one observes the predestined condition of victory, and eliminates the five hindrances well, so as to be at ease, it is called Central Zen.
若觀勝緣，善除五蓋，至如意自在，是謂上禪。	If one observes the condition of victory, removes the five hindrances well, and is at ease, it is the supreme Zen.
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 meditation person practises the first meditation, he will live in the Brahma type forever, and his life span will be one-third.
若修中[13]初禪，命終生於梵天，壽半劫。	If you cultivate in the [13] first meditation, you will be born in Brahma for life, half a catastrophe.
若修上初禪，命終生大梵天，壽命一劫。	If you practise the first meditation, you will live a lifetime of Brahma, and your life will be catastrophic.
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 merits of being born in Brahma. Some people make retreat points, some make residence points, some make victory points, and some make up points.
是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。	A blunt-rooted person, who wants to live and relax and follow his intentions, develops this meditation, and therefore becomes a retreat.
復次以[14]三禪行成於退分，最大纏故令不精進。	Repeatedly with [14] three meditations to retreat, the biggest entanglement is not diligent.
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 that cannot be eliminated from the beginning, he will quickly retreat with this entanglement.
其於樂禪事業、樂[15]話語、樂睡眠，不住精進，是故成退。	In the career of meditation, happiness [15] discourse, and sleep, they can't stop diligently, but they will retreat.


問：	ask:
誰退？	Who retire?
何以退？	Why retire?
答：	answer:
有說，若急疾煩惱成，起退失。	It is said that if you are in a hurry and worry, you will lose your mind.
復說悠悠煩惱故退。	Let's talk about the worries and retreat.
復說若失奢摩他成退。	To reiterate, if you fail to samata, you will retreat.
復說於有相久不修行，於彼彼處不能令起，以不[16]得定成退分。	To reiterate, if you don’t practice for a long time, you can’t order from there and there, and you can get back points if you don’t [16].
若鈍根人住不放逸，得彼法念，成禪住分。	If a blunt-rooted person stays and does not let go, he gains other Dharma thoughts and becomes a meditation.
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。	Tone people live without letting go, get the second jhana at will, and follow each other without realizing their intentions, and become the other jhan.
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[17]分。	Tone people live without letting go, get Vipassana at will, follow their boredom and want to do what they want, get free and undisturbed, and become Zen [17].


解脫道論卷第四	Liberation Road Volume IV

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5. ON APPROACHING A GOOD FRIEND



https://cbetaonline.dila.edu.tw/en/T1648_005	https://cbetaonline.dila.edu.tw/en/T1648_005


T1648 解脫道論卷/篇章五	T1648 Liberation Taoism Volume/Chapter 5
解脫道論卷第五	Liberation Taoism Volume 5
阿羅漢優波底沙梁[＊]言大光造	Arahant Upodi Shaliang[＊]Yan Daguangzao

梁扶南三藏僧伽[1]婆羅譯	Liang Funan Tripitaka [1] Borneo translation

[2]行門品之二	[2] The second of line items
[3]此明求第二禪。	[3] This clearly seeks the second Zen.
思惟初禪過患、二[4]禪功德，爾時坐禪人欲樂起第二禪已，於初禪身得自在。	Contemplate the troubles of the first meditation, the second [4] the merits of meditation, and then the person who sits in meditation wants to enjoy the second meditation and is at ease in the first meditation.
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 want to eliminate enlightenment and hope to obtain the second jhana, you will lose the second jhana, and you will not be able to enter the first jhana.
如世尊說：	As the Lord said:
為諸比丘作山犢喻。	As a parable of calves for the monks.
山犢愚癡不知食處，未解行步，欲詣嶮遠。	The mountain calf foolishly does not know where to eat, does not walk, and wants to be far away.
便自作念：	Just think:
「我今當往未甞至處，噉未甞草、飲未甞水。」	I should go wherever I am today, eating grass and drinking water.
前足未立復舉後脚，蹉搖不安莫能前進，遂不[5]得至未甞至處，亦不得噉未甞食草，及不得飲未甞之水。	If the forefoot is not upright and the hind foot is lifted, it is impossible to move forward with undue restlessness, and then [5] can not get to the unsuccessful place, nor can it eat the unsuccessful grass, nor drink the unsuccessful water.
更復思惟：	More thoughtfulness:
「既不能去，[6]政當資昔飲食。」	Neither can go, [6] politics should be used 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[7]學習，輒自作念：	If the monk is foolish and ignorant, he does not know where to go, does not dissociate the desire to enter the first jhana, does not practice this method not much [7] learns, and does not know what to do:
「欲入第二禪。	"Want to enter the second jhana.
離於覺觀。」	Leaving from consciousness. "
不解自安，復更思惟：	Uncomprehensible, reconsider:
「我不能得入第二禪離於覺觀，欲退入初禪離欲。」	I can't get into the second jhana and detachment from enlightenment, I want to retreat into the first jhana and detachment from desire.
愚癡比丘，如彼山犢不解行步。	The foolish monk is like a mountain calf incomprehensible walking.
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. When you are not eating and after eating, you can enjoy your heart after the first night.
為起入觀，若從一時乃至多時；	For the initiation of enlightenment, if from a moment to a long time;
多入多出，若從一時乃至多時，於彼初禪成得自在。	More in and out, if from a moment or even a moment, you will be comfortable in the beginning of Zen.
得自在樂，起第二禪越於初禪。	Obtaining free happiness, the second jhana is more than the first jhana.
復更思惟：	Thinking of renewal:
此初禪麁、第二禪細，於初禪見有過患、於第二禪見有功德。	At this time, the first meditation and the second meditation were detailed, the first meditation saw troubles, and the second meditation saw merits.


問：	ask:
云何初禪過患？	Yun He Chu Chan had troubles?
答：	answer:
近五蓋怨，[8]令覺觀動，身成懈怠、心成散亂，其一切法是為麁定，不[9]任為神通證。	Nearly five complaints, [8] makes the consciousness move, becomes slack, and the heart becomes disorganized. All of its methods are for concentration, not [9] as a god pass.
既樂初禪不[10]成勝分，是初禪過患，第二禪功德是其對治。	Since the first Zen does not [10] become a victory point, it is the fault of the first Zen, and the second Zen merit is its countermeasure.
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。	Observing the first meditation and reappearing the second meditation merits. It is all the second meditation practice of the first meditation, not mindfulness and first meditation, not mindfulness in awareness, not mindfulness in observation, in order to be happy and free from concentration. Hold your heart.
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 meditation man made his mind in this way, and soon realized that he was dying, and he was happy to rest his mind with concentration.
此[11]明二禪四[12]枝義。	This [11] Ming two Zen four [12] Zhiyi.
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。	Those who are sitting meditate are aware of the disappearance of the cause, become their inner belief, the mind becomes one nature, without awareness and no insight, and enter the second jhana from concentration and joy.
是[13]地一切入功德。	It is [13] that everything goes into merit.
覺觀滅者，以善分別。	Those who perceive annihilation distinguish by virtue.
覺觀滅亦名斷。	Enlightenment is also called Judgment.


問：	ask:
云何為覺觀滅？	What is cloud enlightenment?
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 first meditation to observe the faults, and all the roots of awareness, to observe the faults, and the roots of awareness and awareness to eliminate the cause, and to realize the death.
復次以斷下麁禪得上勝禪，復令現次第滅。	Repeatedly break down the lower meditation to gain the victory meditation, and then re-order the current time to extinguish.
內者，現證名內。	Those who are inside are in the name of the current certificate.
內有三種：	There are three types:
一內內、二內定、三內行處。	One inside, two inside, and three inside.
云何為內內？	What is the cloud inside?
謂六內入。	It is called six internal entry.
內定者，於自觀身，此謂內定。	The default is to observe the body, this is called the default.
內行處者，於內自思，意不出外，攝義是性，是謂內行處。	Those who are insiders think about themselves but don't think outside. The righteousness is sex, which is called insiders.
於此經中，內內是可樂。	In this sutra, Nei Nei is Coke.
信者，信正信，思惟增長信，此謂信於內[14]定，是謂內信。	Believers, believing and believing, thinking and increasing believing, this means believing in inner [14], is called inner believing.
內信者，何相？	Inside believer, what is it?
何味？	What?
何起？	Where does it start?
何處？	where?
不亂為內信相，寂寂為味，不濁是起，覺觀為處。	Not chaos is the inner belief, loneliness is the taste, not muddled is the rise, and perception is the place.
心成一性者，謂心住正定，此謂心成一性。	The one who has the one-ness of the mind means that the mind is in right concentration, and this is the one-ness of the mind.
心成一性者何義？	What is the meaning of the one-sex person?
心者是意。	The heart is the intention.
一者說於念。	One is Yu Nian.
名性者，如聲論說生性。	Names and natures talk about nature like sound.
性者說自然義。	The sex person says natural meaning.
此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。	This second jhana is one mind, which can destroy the consciousness and can afford it with one nature. This is called mind becoming one nature.
心成一性者，何相？	What does the one-sex person look like?
何味？	What?
何起？	Where does it start?
何處？	where?
專正為相，寂寂為味，無浪為起，覺觀滅為處。	Concentration is the appearance, the loneliness is the taste, the wavelessness is the rise, the perception is the place.


問：	ask:
信及心成一性，何故非初禪所攝？	Faith and mind become oneness, why is it not taken by the first meditation?
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。	In the first meditation, awareness is the wave movement, so it becomes muddy, and the one with the inner belief and the mind becomes impure. If there are wind and waves in the water, the face is no longer pure.
如是初禪覺觀為浪，浪動濁故，內信及心一[15]性成不清淨，是故以禪[＊]枝，非初禪所攝。	In this case, the concept of first meditation is the waves, the waves are turbid, the inner beliefs and the mind-one [15] the sexual development is not pure, so it is based on the [*] branches of the meditation, not the first meditation.
無覺無觀者，謂斷覺無覺、離觀無觀。	A person who has no consciousness and no view means that there is no sense of consciousness and no view.


問：	ask:
覺[16]觀滅、無覺無觀，此二種斷覺觀，何故說二？	Jue[16] observing vanishment and unawareness without observing, these two perceptions, why say two?
答：	answer:
覺觀滅者為現內信，心一性為因；	The one who perceives the extinction is the present belief, and the oneness of the mind is the cause;
無覺無觀為現寂寂所成喜樂妙相。	Unconsciousness and unconsciousness are the joyful and wonderful aspects of present solitude.
復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；	The person who has repeatedly realized and obliterated, observes the adversity with this awareness, and judges the method of adversity;
無覺無觀者，斷色界覺觀。	Those who are unconscious and unobservant, break color consciousness.
復次無覺無觀者有二種：	There are two kinds of unconscious people:
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。	One does not extinguish unconsciousness without awakening, and extinguish unconsciousness without awakening by awakening, so the five senses and the third jhana do not turn into unconsciousness without awakening by awakening.
第二禪以方便寂寂故，以覺觀滅成無覺無觀。	The second meditation is to facilitate solitude, and to realize extinguishment into unconsciousness and unconsciousness.
是說二義。	It means ambiguity.
從定生者名定，初禪從彼智生，第二禪成從初禪定生。	The first jhana is born from the other wisdom, and the second jhana is born from the first jhana.
復次定者，於第二禪與一心共生故，定生喜樂。	The person who has second concentration, in the second jhana coexists with the one-mind, concentration and happiness.
喜樂者，初已分別。	The joyful are separated at the beginning.
第二禪者，依初得名。	The second Zen is named after the beginning.
此第二禪入正受者，謂入第二禪。	This second jhana enters the right receiver, is said to enter the second jhana.
禪者內信、喜、樂、一心，是名為禪。	A Zen person's inner belief, joy, joy, and one mind 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 into righteousness and receive, become the second jhana, separate from the two [] branches, and achieve the two [] branches.
二十三功德相應，是天住是功德，生光耀天。	Twenty-three merits are corresponding, it is the destiny that is the merit, which is born and shines.
如初廣說。	As Chu Guang said.
天住者，從定生喜樂，越人住故名為天住。	Heavenly dwellers, from the contemplation of rebirth joy, the more people dwell, hence the name Tianzhu.
是故世尊告比丘言：	It’s the old Blessed One who 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。	Such as pool water, it does not come from all directions or rain. It has no seasons, but it comes from springs.
如是比丘，此身從定生喜樂。	If it is a monk, this body is joyful from samādhi.
令得清涼無不潤澤。	Make it cool and moisturizing.
從定生喜周遍身心，猶如泉水。	From the contemplation of life to happiness throughout the body and mind, just like spring water.
彼坐禪人入第二禪，其身可知。	He who sits in the second jhana can know his body.
如不從四方無流水來、無天雨水，如是覺觀滅可知。	If there is no flowing water or rain from the four directions, it will be known if one is aware of it.
如是從泉出流，令身成滿不起波浪。	If it flows from the spring, it makes the body full of waves.
如是從定生喜樂，此名色身令滿不起亂心。	If it is from the contemplation of happiness, this name, body and body can not be confused.
如以冷水令身清涼遍一切處，如是從定生喜樂。	If you use cold water to cool your body everywhere, you are joyful from samādhi.
一切名色身成滿足修定果報，如是天居生光耀功德。	All names and bodies become satisfied with meditation and retribution, if they are born in heaven and radiate merits.
此第二禪有三種，下、中、上。	There are three types of this second jhana, down, middle and up.
是坐禪人修下禪，命終生少光天，壽命二劫。	People who sit in meditation practice meditation, and their life span is less than light days, and their life span is two catastrophes.
修中禪生無量光天，壽命四劫。	Cultivation in meditation gives birth to immeasurable light, and the life span is four calamities.
修上禪生光耀天，壽命八劫。	Cultivation in Zen is born shining, life span is eight catastrophes.


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。	When the second meditation is overwhelmed, the person who sits in the second meditation is now at ease, the second meditation and the third meditation are silent.
知二禪過患、見三禪功德，起第三禪。	Knowing the troubles of the second meditation, seeing the merits of the third meditation, and starting the third meditation.
云何二禪過患？	Yun He Er Chan has troubles?
謂近覺觀是定之[1]怨。	It is said that the view of near enlightenment is contemplation [1] grievance.
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 of man, Zen becomes a monk, and the heart is enthusiastic with joy, and you can't raise the branches of Yu Chan.
若著於喜是則為失，若知是失則成不失。	If you are happy, you will lose, and if you know you will lose, you will not lose.
若不堪作神通證，若樂二禪不成勝分，是知第二禪過患。	If you can't be used as a divine token, if the second jhana of Le cannot achieve victory, you know the faults of the second jhana.
見第三禪功德，是其對治。	See the third Zen merit, which is its antithesis.
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 troubles of the two meditations, and seeing the merits of the three meditations again, it is to make intentions according to all the phases, which makes the joy and the heart go away.
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。	Hold the mind with joy, just like this, and soon make the mind feel at ease with no joy. Three jhana [*] branches.
彼坐禪人不染喜故，得捨念智，以身受樂。	He who sits in meditation does not suffer from happiness, but has to give up mind and wisdom, and enjoy happiness with the body.
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。	It is what the Holy Spirit said, to give up mindfulness, to live in the third jhana and to receive righteously, it is that all the merits of the earth are not affected by happiness.
喜者先已分別。	The happy ones have been separated first.
不染者，斷喜得捨住。	Those who don't get dyed will be happy to give up.
云何為捨？	What is the cloud?
是捨是護。	She is home or care.
不退不進是心平等，此謂捨。	If you don't retreat or advance, you are equal in your heart.
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。	Therefore, there are eight kinds of homes, namely receiving homes, diligent homes, seeing homes, bodhi awakenings, immeasurable homes, six points homes, Zen[*] branch homes, and pure homes.
五根為受捨。	Five roots are accepted.
有時不作意捨相，為精進捨。	Sometimes it is not intentional to give up, for diligence.
苦集我今當斷成得捨，為見捨。	I have to endure the hard work now, and I should give it to you.
修菩提覺，是為菩提捨。	Practicing bodhi enlightenment is to retreat for Bodhi.
慈悲喜捨，是為無量捨。	Compassion and joy is to give up for boundlessness.
以眼見色不苦不喜成捨，是為六分[2]捨。	It is six points[2] to make a house if you see the color without suffering or not.
無染故成捨住者，是禪[＊]枝捨。	The one who becomes a dwelling place without defilement is Zen[*] Zhishe.
捨念清淨，是清淨捨。	Sacrifice to be pure is pure sanctuary.
於此八捨，除受捨，餘七捨法，是為平等捨。	Here, in addition to accepting, the remaining seven methods are equal.
復次有三種捨：	There are three kinds of houses for repetition:
一相應乘、二少經營、三無經營。	One is multiplied by one, two less is operated, and three is no business.
於一切禪行，是禪平等方便。	For all meditation, Zen is equal and convenient.
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 rushing or slowing down is the name of the corresponding retreat. This retreat is close to the second jhana, which can break the great enthusiasm.
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 management, it is the nameless man who manages the house. This house is close to the third jhana, and it can break all active minds.
以不動身心，無經營事心，是名無事捨，此捨近第四禪。	Doing nothing to move the body and mind, without managing the mind, is the name of having nothing to do, which is close to the fourth jhana.
捨者何相？	What is the position of the giver?
何味？	What?
何起？	Where does 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 phase, nothing is written for taste, nothing is done for business, and nothing is done for nothing.


問：	ask:
何故說此捨於此禪，非第二禪及初禪？	Why is it said that this renunciation in this Zen is not the second Zen and the first Zen?
答：	answer:
是處喜滿未滅心著。	The heart is full of joy.
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。	The reason for happiness is that the cause is not extinguished, and the body and mind are filled with great enthusiasm. It is because the two kinds of Zen do not talk about renunciation, but because of dissatisfaction.
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。	Here the third jhana has no joy or influence, and it is based on the phase of death to form the [] branch of Zen, and the [] branch of Zen is free, so it is said to give up mind and wisdom.
云何為念？	What is cloud thinking?
念隨念，彼念覺憶持不忘。	Nianjue will never forget.
念者，念根、念力、正念，此謂念。	Mindful people, mindfulness, mindfulness, mindfulness, this is mindfulness.


問：	ask:
念者何相？	What do you think?
何味？	What?
何起？	Where does it start?
何處？	where?
答：	answer:
隨念為相，不忘為味，守護為起，四念為處。	Follow the thoughts as the appearance, not forget the taste, guard for the start, and four thoughts as the place.
云何為智？	What is cloud wisdom?
知解為慧，是正智此謂為智。	Knowledge and understanding are wisdom, righteous wisdom, and that is wisdom.
於是正智有四種：	So Zhengzhi has four types:
有義智、自相智、不愚癡智、行處智。	Righteous wisdom, self-intellect, not stupid, wisdom, behavior and wisdom.
於是有義智者，有四威儀。	So the righteous and wise have four majesty.
自相智者，入於空處。	The wise one enters the void.
不愚癡智者，知於世間八法。	Those who are not foolish, wise, know the eight laws of the world.
行處智者，謂於事處。	A wise man is what he does.
於此經中，行處智是可取。	In this sutra, wisdom is advisable.


問：	ask:
智者何相？	What does a wise man look like?
何味？	What?
何起？	Where does 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。	Not being stupid is the appearance, the reason is the taste, choosing all the dharmas as the starting point, is doing the intention as the place.


問：	ask:
何故此念正智一切處不[3]妙？	Why is there no place in minding righteous wisdom [3] wonderful?
答：	answer:
若人失念不起正智，不堪起禪外行。	If a person loses his mind, he can't afford righteousness, and he can't stand the practice of Zen.


問：	ask:
何故說第三禪，不說第二禪及初禪？	Why do we talk about the third jhana instead of the second jhana and the first jhana?
答：	answer:
於此喜為首，麁禪[＊]枝滅故、正定細故。	Here is the head of Xi Xi, Nun Chan [*] Zhi extinction reason, Zheng Ding detailed reason.
此定入細處，以此正智堪能起第三禪，是故以禪[＊]枝自在。	This concentration enters into the details, and the third jhana can be raised with the right wisdom, so that is to be free with jhan [*].
復次此禪易起到彼樂處，最氣味地，亦作愚心，是名著處。	Repeatedly, this Zen Yi is the place of happiness, the most odorous place, but also the foolish heart, it is a masterpiece.
是故於此禪，知得自在堪為斷喜。	Because of this meditation, knowing freely can be regarded as breaking 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 joyful people are relatives and friends together, so this is the reason for the separation of wisdom, and happiness without joy can live in things.
如彼犢子隨逐其母，不捉兩耳觸突隨母。	Such as the baby follow his mother, not catch the two ears with the mother.
如是無喜有樂，以念智分別樂得住行處。	If there is no joy and happiness, use mindfulness to separate happiness and whereabouts.
若不緩分別，反入於喜，成禪退分。	If you don't delay the separation, you will return to joy and retreat into Zen.
以此禪[＊]枝自在，故說念智。	In this way, Zen[*] is free, so it is called mindfulness.
以此捨念智成就，是故說有捨念智以身受樂。	To accomplish this by giving up mindfulness and wisdom is to say that there is a mind-bearing mind to enjoy the body.


問：	ask:
云何心樂？	Yun He Xinle?
答：	answer:
心攝受是心樂，從心觸生攝受是心樂受，是謂為樂。	Receiving from the mind is joy, and receptive from the mind is joy, which is called happiness.


問：	ask:
云何身？	Where is the cloud?
答：	answer:
想陰、行陰、識陰，此謂為身。	Think of yin, act yin, and know yin. This is the body.
此樂以身受，謂身受樂。	This happiness is felt by the body.


問：	ask:
何故此樂無喜，非以身為受？	Why is there no joy in this, instead of taking the body as the feeling?
答：	answer:
於第三禪樂根滅。	In the third Zen music root disappears.
何故世尊說於第三禪樂根滅？	Why does the Blessed One say that the root of the third Zen music disappears?
是樂聖人所說。	It is what Le Saint 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 are shown separately in the opening and closing system. This is what the sage says.


問：	ask:
何故聖說於此身，非餘處？	Why is Sheng said in this body, not the rest?
答：	answer:
此第三禪易起到彼樂處，彼無受樂；	This third jhana will play the place of happiness, and there will be no happiness;
聖者向於樂住，是聖人成就，是故聖人說此禪勝成捨。	The saint’s desire to live in happiness is the achievement of the saint, and the saint said that this meditation is better than the home.
有念樂住者捨念樂，此已分別成就，入住第三禪。	Those who live in mindfulness give up mindfulness, this has been accomplished separately, and they live in the third jhana.
第三者，依第二名為第三。	The third is 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 Zen is to give up mindfulness, righteousness, happiness, and one mind. 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，[4]二十二功德相應天居，生遍淨天。	Those who live in, he has obtained the second jhana, one and five points away, and the three kinds of goodness are fulfilled. [4] The twenty-two merits correspond to the heaven, and he is born all over the sky.
如初禪廣說。	As early Chan Guang said.
天居者，無喜樂住，越人住名天居。	Those who live in Tianju live without joy, and the more they live in Tianju.
是故世尊告諸比丘：	It was the Blessed One who 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。	If it is a monk, in the Zhaboluochi flower, the Fentolichi flower, if the Zhaboluo flower, the botouma flower, and the Fentoli flower, the aquatic water grows, starting from the water and dwelling in the water, from the root to the first to fill it .
如是比丘，此身以無喜樂令滿潤澤，以無喜之樂遍滿身心。	In the case of a bhikkhu, this body is filled with no joy and full of body and mind with joy of no joy.
於是如欝多羅、波頭摩、分陀利花從水而起。	Thus, such as Zandora, Botouma, and Fentoli flowers 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。	If you enter the third jhana, you should know that your body is like lotus root growing water, and everything from the root to the first 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。	If one enters the third jhana, the body fills the body and mind with joy of no joy, and the cultivation of concentration and fruit repays such heavenly abode and rebirth with pure heavenly merit.
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。	So the sitting meditation practitioners practice the lower meditation, and they will live a lifetime of less purification, and they will live sixteen calories.
修行中禪生無量淨天，彼天壽命三十二劫。	In the practice of meditation, the immeasurable pure heaven is born, and the life span of that heaven is thirty-two kalpas.
修行上禪生遍淨天，壽命六十四劫。	Practicing the upper meditation is born all over the sky, and the life span is 64 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 reading the three meditations, then the sitting meditation person has already done the same. The third jhana body is freely happy, and the fourth jhana becomes 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 jhana, the fourth jhana, see the third jhana's troubles, see the fourth jhana again.
云何三禪過患？	Yun He Sanchan's troubles?
謂近喜為怨。	Said that near joy is resentment.
正定以樂[＊]枝麁，不能堪忍為得[1]神通，第三禪不成勝分。	Zhengding takes joy [*], and cannot bear it for [1] supernatural powers, and the third jhana is no victory.
如[2]是見第三禪過患，見第四禪功德是其對治。	For example, [2] sees the troubles of the third Zen, and sees the merits of the fourth Zen as its counter-treatment.
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。	If the meditation person has seen the troubles of the third jhana and the merits of the fourth jhana, he is the only one who makes all the intentions and intentions of the present to destroy the happiness.
以由捨心受持，如是作意不久，以由捨心得安解四禪[＊]枝。	To be held by the heart of self-sacrifice, if the intention is not long, then the four jhana [*] branches can be settled by the heart of self-sacrifice.
彼坐禪人斷樂故，先[3]已斷苦故，以初喜憂盡故，不苦不樂捨念清淨成就，住第四禪。	He who sits in meditating breaks off happiness, first [3] has already broken off suffering, and ends up with first joys and sorrows, not suffering or unhappy, giving up pure achievement in mind and living in the fourth jhana.
是地一切入功德。	It is the merits of everything.
斷樂者名身樂斷，斷苦者名身苦斷。	Those who break music are broken by name and body, those who break suffering are broken by name and body.
前喜憂滅者，喜名心樂、憂名心苦，皆盡滅也。	Those who are happy and sorrowful in the past, happy in name, happy in name, and sad in name, are all gone.


問：	ask:
樂苦憂已斷，何處滅？	The joy and sorrow are broken, where will it end?
答：	answer:
初禪時滅。	The first meditation is extinguished.
於此第四禪，佛說苦滅。	In this fourth meditation, the Buddha said suffering is extinguished.


問：	ask:
何處苦根起無餘時滅？	Where does the bitterness end up when it ends?
答：	answer:
佛告比丘：	Buddha told Bhikkhu:
初禪成就離欲，是處苦根起無餘時滅。	The first meditation accomplishes liberation, and it ends when the roots of suffering are endless.


問：	ask:
何故於初禪苦根滅？	Why is the root of suffering in the early Zen disappear?
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。	The happiness of the last life is full of happiness, the bitterness of the body is extinct, and the root of suffering is extinct by breaking the opposite.
於第二禪憂根滅，成斷憂根。	In the second Zen, the root of worry is destroyed, and the root of worry is broken.
如佛所說：	As the Buddha said:
何處喜根起無餘時滅？	Where is the root of happiness and ends when it lasts?
於此比丘覺觀滅故。	Here the bhikkhu feels the cause is destroyed.
第三禪正受住，是處憂根起無餘時滅。	The third jhana is to be subdued, which is when the root of worries arises and ceases.
何故第二禪憂根滅？	Why does the second Zen worry root die?
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 there is awareness for a long time, follow the awareness, become lazy, deliberately lazy, if the mind is lazy, the root of worry will arise.
於第二禪覺觀滅，說憂根滅。	In the second Zen enlightenment, we can say that the root of worry is destroyed.
於第三禪是處樂滅。	In the third jhana, happiness and death.
如世尊說：	As the Lord said:
何處樂根起無餘時滅？	Where does the root of music come to an end?
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 the bhikkhu is tired of joy and ecstasy, and the third jhana is being held, it is when the root of music has risen and ceased.


問：	ask:
何故於第三禪樂根滅？	Why is the root of the third Zen music disappear?
答：	answer:
喜滅故。	Happy to die.
喜為因，樂成滅，是故於第三禪樂根滅。	Happiness is a cause, and happiness becomes an extinction because of the extinction of the third Zen music root.


問：	ask:
若苦樂憂於三禪處已滅，何故於此四禪說滅？	If pain, happiness, and anxiety are extinguished in the three meditations, why are the four meditations said to be extinguished?
答：	answer:
三禪是四禪道路，於三禪已滅受，是故於第四禪說滅。	The three meditations are the path of the four meditations, and the three meditations have been eliminated and received, because the fourth meditation is said to be eliminated.
復次以不苦不樂受為現對治，是故說苦樂對治不苦不樂受。	Repetitive treatment is based on the treatment of no suffering or discomfort, so that it is said that the treatment of pain and happiness is not suffering or discomfort.
復次四禪共對治受收合故。	The four meditations of the four repetitions are altogether contradictory and convergent.
復次捨煩惱現無餘斷。	There is no end to the troubles of repeated homes.
不苦不樂受者，意不攝受、心不棄捨，此謂不苦不樂受。	Those who don’t suffer or feel unpleasant, don’t want to accept, and don’t give up in their heart.
不苦不樂受者，何相？	What does it look like for those who do not suffer or are unhappy?
何味？	What?
何起？	Where does it start?
何處？	where?
中間為相，住中為味，除是起喜滅是處。	The middle is the phase, the dwelling is the taste, except for the beginning and the end.
云何捨念清淨者？	Yun He misses the Pure One?
是謂中性為捨，此謂為捨。	It is called neutrality to give up, this is called to give up.
念者，謂念、隨念、正念，此謂為念。	The person who thinks is called mindfulness, random mindfulness, and mindfulness. This is mindfulness.
以捨為念，成分明清白，此謂捨念清淨。	The concept of renunciation is clear and pure.


問：	ask:
何故此念以捨分明清白？	Why is it clear that it is innocent?
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。	This gives up all the troubles, and receives similar responses, and becomes immovable without management, so that there is no management and response.
此念至無動成無經營，是故此念已捨成分明清白。	This mindfulness becomes inactive, so this mindfulness is clear.
四者，依彼三禪，此第四成就。	Four of them, according to the three meditations, this fourth achievement.
入定者，此謂四禪捨念一心，此謂禪成就。	For those who enter concentration, this is the four meditations and one mind, and this is the 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 in, become the fourth jhana, one and three points away, achieve three kinds of goodness and ten phases, 22 merits corresponding, repaying to live in the sky, and be fruitful.
功德如初廣說。	The merits are as widely said before.
天居者，捨樂住出於人住，此謂天居。	For those who live in heaven, Shele lives by people, which is called heaven.
是故世尊告諸比丘：	It was the Blessed One who told the monks:
有人坐，以白[4]疊覆身，從頭至足一切身分無[5]處不著。	Someone sits, folds over their body in white[4], and has everything from head to toe [5].
如以白[＊]疊無不覆處，如是比丘以清白心令滿一切身分。	Such as white [*] covering everything, such as bhikkhus with innocence to fill all identities.
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 an innocent mind, you can see everything. For example, if someone is white[*], it is the same for those who are sitting meditating. They are free from all the troubles, which is known 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。	Such as white[*] fold the body from head to toe, not cold nor hot, the seasons harmonize the body and mind clean.
如是入第四禪不苦不樂，是為捨樂。	If you enter the fourth jhana, it is not suffering or unhappiness, but for renunciation.
令滿於身修定果報，如是[6]天居生果實天功德。	Let Manyu cultivate the body and repay the result, as [6] Tianju produces fruit and Tian merit.
修第四禪命終凡夫，生果實天。	Cultivation of the fourth meditation will end the life of ordinary people and be fruitful.
若心厭患，生無想天，壽命五十劫。	If you are bored with trouble, you will live without thinking about life, and you will live for fifty calories.
若沙門，或生果實天、或生五淨居處。	If the sand gate, or the fruit of the sky, or the five pure dwellings.
如是果實功德。	Such is the fruit of merit.


問：	ask:
何故於三禪處，下中上說果地勝，不說第四禪？	Why is it that in the three jhana, the lower, the middle and the upper say that the fruit and the earth wins, and 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 meditations, there are many ways and wonderful things, so it is the victory [*] that the fruit and the ground win.
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 jhana has reached the other side of the wonderful [] branch, and since then it is even more innocent [] branch, so it is the reason to recite the four meditations without victory.
爾時坐禪人，於第四禪已得自在樂，[7]遊虛空定越於色界。	At that time, a person who sits in the meditation, has obtained free happiness in the fourth jhana, [7] travels in the void and settles in the physical realm.
復更思惟，色定麁、虛空定細。	Think again and again, color fixes the sky and the void fixes the fine.
彼坐禪人見色過患，復見虛空定功德。	He who sits in the meditator sees the troubles of appearance, and then sees the void of merit.
云何色過患？	What is the cloud?
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[8]色欲過患。	All kinds of things, such as taking weapons and fighting against each other, slurs, amputated hands and feet, etc., eye pain, cold, heat, hunger and thirst are all sufferings, which is called [8] lust.
云何第四禪過患？	Yun He the fourth meditation trouble?
此近喜成怨，依於色事，是名為麁。	This close joy becomes a resentment, depending on the matter of sex, it is called 麁.
於是著樂，不成勝分，依虛空寂寂解脫。	So it's fun, no winning points, free from emptiness and solitude.
於此定成麁，於色見第四禪過患，見虛空定功德，是其對治。	It is here to set up as a nun, to see the troubles of the fourth jhana in color, and to see the void to determine the merits, which is its countermeasure.
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 sits in the meditator has seen form and the troubles of the fourth jhana, has seen the merits of the void concentration, and recites the boundless void concentration of the fourth jhana.
從此定起除地一切入相，修虛空定地相成失。	From then on, all the phases were removed from the earth, and the void and earth phases were formed and 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, and if you do so, your intentions will soon meet and lose.
從地相心起成越於虛空，以虛空入相自在心得安。	Starting from the heart of the earth, becoming more than the emptiness, feel at ease with the emptiness into the phase.
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 Zen meditator has realized that all hues are right and want to disappear, and because of all kinds of thoughts, he is living in a boundless empty space.
一切者，說於無餘起。	All those who say nothing more.
色相者，云何色相？	Hue, what hue is the cloud?
入色界定想智正智，此謂色相。	Entering color defines thinking wisdom and wisdom, which is called hue.
越者，從此起有對想滅者。	From now on, there are those who want to destroy.
云何是有對想？	Why does the cloud think right?
色想、聲想、香想、味想、觸想，此謂有對想。	Sensation, sound, fragrance, taste, and tactile thinking are thoughts.
滅者，彼種種想盡不作意者。	Destroyer, those who want to do nothing but carelessly.
云何種種想？	What kind of cloud 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。	Indeterminate people, or harmony in the world of mind, or harmony in the realm of consciousness, wisdom and wisdom, are all kinds of thinking.
此種種想不作意，此謂種種想不作意。	All kinds of thoughts, this means all kinds of thoughts.


問：	ask:
何故[1]止說越想，不說受行識？	Why [1] stop talking about thinking more, not about receiving consciousness?
答：	answer:
若越於想，彼一切皆亦成越。	If you think about it more, everything will become better.
何以故？	Why?
若不離想，心不得[2]越。	If you don’t leave your mind, you can’t think [2] more.
復次世尊欲說越色事，說越色想，一切定事皆由想故。	The second worldly Lord wants to talk about more sex, say more sex and think, all decisions are made by thinking.


問：	ask:
若不爾，入色定有對想種種想非為無也。	If you don’t, there must be all kinds of thinking about color.
答：	answer:
有人入色界定，有對想有種種想以斷故。	Some people enter into the definition of sex, and there are all kinds of thoughts to break the story.


問：	ask:
何故於彼不修道？	Why is he not practicing Taoism?
答：	answer:
為厭於色，是故於彼不滅、於彼不盡故。	To be disgusted with sex is because it is immortal, and it does not end.
入初禪，聲是其刺如是。	When entering the first Zen, the sound is its thorn.
佛所說於此為厭色以修行道，是故於此成斷。	The Buddha said that it is disgusting to practice in order to practice the path, so it is a judgment.
於此斷故，無色定不動行想。	Judging from this, the colorless will not move.
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。	Ji Ji liberated thought, like Jialan Jiaotoulan is unpredictable, five hundred cars used to go without seeing or hearing, so it is said to disappear everywhere.
於是起一切色想，說斷色界法有對想、滅種種想。	So all kinds of thoughts arose, saying that there are antithetical thoughts and all kinds of thoughts about extinction in the method of anaphylaxis.
不作意者，說斷欲界法。	Those who don't care, talk about the law of desisting.
復次越一切色想者，說得無色界。	Those who have more and more lustful thinking, say that there is no color world.
有對想滅者，說斷彼定外亂，為顯現無動種種想。	There are those who want to destroy, say that he will determine the external disturbance, and think about it in order to appear inactive.
不作意者說斷定內亂，說顯現寂寂解脫相。	The unintentional said to determine the civil strife, and said that the appearance of solitude and liberation.


問：	ask:
無邊虛空者，云何為空？	The boundless emptiness, what is the cloud?
答：	answer:
是空入空界空穴，不為四大所觸，此謂為空。	It is empty into the void of the void, not touched by the four great ones, this is called empty.
於空正安心令滿無邊，此謂無邊。	Yu Kongzheng's peace of mind makes Man Boundless, which means Boundless.
無邊空者，是無邊空入，入虛空處心心數法，此謂虛空入。	Those who have no bounds are boundless emptiness, enter into the emptiness and count in the mind. This is called emptiness.
虛空入者何義？	What is the meaning of those who enter the void?
是虛空無邊性。	It is vanity and boundlessness.
是無邊性空處，此說虛空義。	It is a boundless void, so it is meaningless.
如住天處名天處，彼虛空處定，此謂虛空處入。	If the place where you live in the sky is called the place in the sky, and the place in the void is fixed, this is called entering the place in the void.
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 in the emptiness can be settled in the void, the more color is three points, the three kinds of goodness are achieved, the ten phases are sufficient, the twenty-two merits are corresponding, and the lonely residence can cultivate the fruit.
此功德生虛空處，如初廣說。	This merit is born in the void, as Chu Guang said.
功德生虛空者，已修虛空處，命終生虛空天，壽命二千劫。	Those who are born in the void by virtue have repaired the void, and live in the void for life, with a life span of two thousand calories.


[3]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。	[3] Ning the void and samādhi, at that time, the meditator who was sitting in the emptiness had obtained the joy of being in the void, awakening to know everything into samādhi, and the more the emptiness would get into everything.
思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。	Think about the void and set your mind, see carefully, revisit the faults of the void, revisit the merits.
云何虛空過患？	Why is the cloud empty?
此定近色為怨，於虛空定是事成麁。	This setting of closeness is resentment, and it is determined that everything will come to pass in the void.
與有對想種種想不相遠離，成彼念著不得勝分。	If you don’t want to be far away from each other, you won’t be able to win.
如是見虛空過患，[4]是識一切入功德是其對治，明無邊識定[5]治。	If you see the emptiness, [4] knowing everything into merit is its counter-treatment, and knowing the boundless knowing [5] the cure.
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[6]令滿作意，令識無邊。	The meditation man has seen such a void and trouble, has seen the merits, and chanted peacefully into the peaceful mind, and cultivated the void consciousness [6] to make the mind full and the knowledge 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。	Thinking of the mind and holding it from the consciousness, if it is the intention, soon from the emptiness to think of the mind and more to the consciousness, thinking from the consciousness and feeling 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。	He who sits in meditation awakens all emptiness, contemplates boundless consciousness, achieves right feelings, and lives in all consciousness.
一切者，說於無餘。	Everything is said to be more than enough.
越虛空處者，越虛空處。	The more the void, the more the void.
越者謂正度，是謂越一切虛空處。	The more it is called positivity, it is the more all the void.
無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。	Those who have boundless knowledge, only the emptiness uses consciousness to make the boundless, it is called boundless knowledge.


問：	ask:
色非色法，云何執為無邊？	Materiality is not materiality, why is the cloud boundless?
答：	answer:
唯無[7]色法故成無邊。	Only no [7] physical law makes boundless.
何以故？	Why?
非色之法無有邊際，不可得故。	The law of non-materiality has no boundaries and no cause.
復次虛空無邊，故說無邊。	The emptiness is boundless again and again, so it is said to be boundless.
無邊者，作無邊意，故成無邊。	The boundless, the boundless intention, so boundless.
是故不妨識。	Therefore, it is worth knowing.
入處者，是入識處。	The one who enters is the place of consciousness.
心心數法，此謂識處。	Mind counting method, this is the consciousness.
識處者何義？	What is the meaning of those who know what to do?
是識無邊，此謂識無邊。	Knowing is boundless, this means that knowledge is boundless.
識處者，如天住處名天處。	The one who knows the place is like the place where the heavens live.
此識已受持定，此謂識處定。	This consciousness has been held, and this is known as consciousness processing concentration.
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。	The one who enters the right feeling, the one who gains the other in the consciousness and the concentration, the more emptiness, the three-point achievement, the three kinds of goodness, the twenty-two merits corresponding, and the living in the solitary meditation.
是功德生識處，如初廣說。	It is the Department of Merit, Virtue and Knowledge, as 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 gain knowledge into merit, practice knowledge and enter the world, live their lives in the sky, and have a life span of four thousand kalpas (knowledge 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。	Mindfulness is boundless to know and contemplate the troubles. At that time, the person who sits in meditation has the conscientiousness, and there is no place for contemplation of the free desire, and the more conscientious.
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。	Reconsideration of thinking, conscientiousness fixes the position, no possessions fixes the details, revisiting consciousness fixes the troubles, revisiting no possessions fixes merit.
云何識處過患？	How does the cloud know the trouble?
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。	In this way, emptiness is regarded as resentment, knowledge is regarded as renunciation, and thinking is boundless by thinking, and thinking cannot win. No merit is its countermeasure.
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。	If the person who sits in the meditation has seen the troubles of the knowledge and regained the merits of nothing, he starts from the peace and tranquility of the consciousness, and the consciousness is no longer practiced, no separation, and the loss of the other 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。	Having seen that there is nothing to be at ease with each other, and wishing to be held, if the intention is present, it will soon be remembered from the place of consciousness.
以由無所有處想其心得安。	Think about it at ease from nowhere.
彼明無邊識定坐禪人[＊]越一切識處，見無所有入正受處住。	Biming knows the meditation man without bounds [*] The more you know, the more you see, the more you can live in the right place.
一切者，說於無餘。	Everything is said to be more than enough.
越識處者，成越此識超入正度，此謂越一切識處。	The more knowledgeable the person is, the more this knowledge is transcended into the right degree, which means the more all the consciousness.
無所[8]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。	Nothing [8] There is no place for those who no longer practice, no longer separate, become aware of each other, but see nothing. This means that there is no place.
入無所有處[9]定心心數法，此謂無所有處。	Entering Nowhere [9] Centering Number Method, this means Nowhere.
無所有處者何義？	What does it mean to have no place?
是識無性，是無所有。	It is knowledge without sex 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 possessions say that they are held to speak, and that there is no possessions to hold right concentration. This means that there is no possession of concentration.
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。	The one who enters righteousness and accepts has no samādhi, the more one understands things, the three kinds of goodness, the ten phases are sufficient, the 22 merits are corresponding, and they live in solitude and cultivate concentration.
是功德生無所有處，如初廣說。	It is merits that have no place, 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[10]千劫(無所有定竟)。	Those who are born without all merits, there is no place for practice in practice, and there is no place for life in life, and the life span is six [10] thousand kalpas (without possession).


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。	Mindfulness is troublesome. At that time, people who are sitting in meditation are comfortable with no possessions.
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。	Reconsideration is that there is no place to be, and when you see the wrong, you want to be careful.
云何無所有定過患？	Why does the cloud have no faults?
此定近識為怨，與[1]分明想[2]共故成麁，成彼念著不得勝上。	This acquaintance is a grievance, and [1] clearly thinks that [2] is a common cause, and it is impossible to win.
如是見無所有處過患，復見[3]非想非非想入功德是其對治。	If you see that there is no fault at all, see again [3] It is the countermeasure that you want to get merit.
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。	Seeing this again and again is suffering, carbuncle, and thorns, non-thinking is [*] politics, loneliness, and wonderfulness. The so-called non-imagination is non-imagination.
彼坐禪人如是已見，念入無所有處安詳而起。	The sitting meditator has seen it, and he will rise peacefully in nowhere.
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 has no place to think about solitude and meditation to practice Yu Ding. If he is now thinking about no place, he will soon start thinking about no place, and feel at ease by thinking about everything.
彼明非非[4]想定坐禪人，越一切無所有處故，成就入住非非相處。	Bi Ming Feifei [4] wanted to settle down and meditate, the more you can do nothing, the more you can live in and get along with Feifei.
一切者，說於無餘。	Everything is said to be more than enough.
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 you have no possessions, the more you have no possessions, and the more you have no possessions, the more you have no possessions.
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 don’t want to have nothing to do, they have nothing to do.
非非想處者，入非非想處心心數法，是謂非非想處。	Those who don’t want to deal with it, enter the mind to deal with it.
非非想處者何義？	What is the meaning of those who do not want to deal with?
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。	Extinction is clearly defined by thinking and thinking, and thinking about it is more than just thinking about it, becoming non-imagining, non-imagining is the place, right and non-imagining.
入正住者，成得非非想處定，越無所有處，三分成就三種善，十[A1]相具足，二十二功德相應，住於寂寂明修定果報。	Those who enter the righteous abode do not want to achieve concentration. The more they have no possessions, they will achieve three kinds of goodness in three points. Ten[A1] is sufficient, 22 merits are corresponding, and they live in Jijiming and cultivate concentration.
以是功德生非非想天，如初廣說。	Therefore, the merits and virtues are born without thinking of heaven, as Chu Guang said.
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。	It is a person who does not want to think about the heavens when he is born with merit, does not want to do so in practice, and he who lives forever does not want to think about heaven, and his life span is 84,000 kalpas.


問：	ask:
何故說非非想處？	Why do you say you want to do something?
何故不說為識處？	Why don't you say that it's knowledge?
答：	answer:
離無邊執故、起想細故，不成識處。	Lie away from boundless obsessions, think carefully, and do not understand.


[5]問：	[5]Q:
何故依此定不成漏盡？	Why can't it be exhausted?
答：	answer:
離分明想，不堪得見道。	It is unbearable to think about it clearly.
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)。	Repeating this setting is the most subtle, it is not necessary to think that it can not be separated, so it is impossible to leave out (it is not to be determined).


重明上義。	Emphasize the righteousness.
問：	ask:
於是定處，云何散句？	So set a place, what a prose?
答：	answer:
所謂滅聲。	The so-called silence.
顛倒起越外行覺受疑不應得。	Turn it upside down, the more the layman feels suspicious.
滅者，入初禪語言斷；	The one who disappears, the language of the first Zen is judged;
入第四禪出入息斷。	Enter the fourth jhana and leave the rest.
次第滅聲[6]者，若人入定，聞有音聲，不得言說。	If the person is in concentration, if he hears the sound, he cannot speak.
何以故？	Why?
是入定人耳識不和合故。	It is because of the discrepancy between the ears and the knowledge of people in the Ding Ding.
復次入色定人，是聲成亂。	Repeatedly entering the color to fix the person, it is a chaos.
如世尊所說：	As the Blessed One said:
入禪人聲是其刺。	The human voice in Zen is its thorn.
顛倒者，入地一切入，於非地想而作地想。	The inverted person will enter the earth and think about it.


問：	ask:
若然，何故不成顛倒？	If so, why not upside down?
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 inversions are not different. Knowing this place is the same, but the reason cannot be inverted.
起者，以五因緣從於定起：	The person who starts, starts from Ding with five causes:
以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。	Suffering with prestige, with the greatest state, with obstacles, with convenience for inequality, with randomness.
若入無色定，以最多境界不得起，住不動故。	If you enter the colorless concentration, you will not rise at the highest level, and you will not move.
入滅禪定及入果定，以初作行得起，不以餘因。	The dying meditation and the fruitful meditation can be afforded by the beginning, not by the remaining cause.
越者，越有二種：	The more, the more there are two kinds:
分越、事越。	The more you divide, the more things happen.
從色禪越色定，是謂分越。	The greater the concentration of the body from the meditation, the more the point is.
從色禪越無色定，復從無色定越無色定，是謂事越。	The more colorless concentration from the color meditation, the more colorless concentration from the colorless concentration, the more things are said.
外行者，一切定外行成就五分。	For laymen, all laymen will achieve five points.
覺者，第二禪等性，除無間成無覺觀。	The enlightened one, the second Zen, and the other natures, except for the unconsciousness.
受者，第四禪等性，除無間共捨[7]起。	The recipient, the fourth Zen, etc., except for the uninterrupted sharing [7].
有人樂相似無間。	Some people enjoy the same.
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。	The suspicious person has not broken all greed and other cover, staying in the place where it is not wanted, and talking more than enough, like a poisonous snake and climbing a tree.
有四種人不得起定，必墮惡趣：	There are four kinds of people who can't get up and will fall into evil interests:
無因作五逆邪見(散句已竟，地一切入已滿)。	There is no reason for the five evil views (the prose has been completed, the land is full).


問：	ask:
云何水一切入？	What is the cloud and water?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何起？	Where does it start?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
心緣水相，此謂水一切入。	The heart is the water phase, which means that all water enters.
心住不亂，此謂修行。	The mind is not chaotic, this is practice.
於[8]水一切入專意為相，不除水想是味，心不作二意是處。	In [8], all the water enters into the special meaning as the phase, does not remove the water from the taste, and the heart is not half-hearted.
於水一切入不共五功德：	There are five merits of Yushui:
於地出沒自在、於地[9]出宮殿、令動令降雨、令身能起水、令化江海。	Come and go freely on the ground, go out of the palace on the ground[9], make the movement rain, make the body water, and make the rivers and seas.
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 said merits in the earth, there is also all the water in Ming Xiu, and there is water 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。	If the cloud takes its phase, if you take water, you will take the phase from the water. If it is natural water, if it is 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 water phase from the non-water place, and the other person sees water everywhere. If he is in a well in a bottle, if he is in a pond, rivers, lakes, and Huaihai, he can see what he observes at will.
新坐禪人於作處取相，不能於非作處明修水一切入方便。	New Zen meditation practitioners take the picture from the place of work, and cannot make water clear at the place of non-work.
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[10]無風、無[11]蚊蚋等，無諸障礙。	From the beginning, the meditation man thought, like a place of solitude, like a temple, like a stone room, like a tree, it is not dark, not sun-burning, dust-free [10] no wind, no [11] mosquitoes, etc., without obstacles .
於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以[12]兩水，不雜以餘色水，令滿鉢瓫。	In this place, Ruobo Ruofang was buried in the ground, making the ground level, and once a week back, I found two waters to fill it with [12], and there was no remaining color water to make the pot full.
應於此處作意水[13]想，以三行取相：	You should think about it here[13], taking the phase with three lines:
以平等觀、以方便、以[14]離亂，餘事如地一切入。	With the concept of equality, convenience, and [14] distracting from chaos, everything is left as the ground.
廣說[15]至非非想處(水一切入已竟)。	It is widely said [15] to the point where you want to go (all the water is gone).


問：	ask:
云何火一切入？	How does the cloud come in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取相？	Where does the cloud take the picture?
答：	answer:
心於火相，此謂火一切入。	Focus on the fire element, this means that all fire enters.
彼時心住不亂，此謂修行。	At that time, the mind was not chaotic. 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 fire phase coincides with the intention to act as the phase, and the intention is unparalleled if it does not eliminate the fire.
何功德者，不共五功德：	Those who have merits do not have 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。	In the fire world, everything enters the business, smokes and flames are reminded with the light, the lingering light is extinguished, burned at will, and the fire world is known as the light, and everything enters the said merits as the earth.
[16]因修火一切入，處處皆見火。	[16] As a result of repairing fire, fire was 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 the cloud take its phase, if it takes fire, everything will come in, take the phase from the fire, or in the place of self-made or 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。	So the old zazen people take the natural state and see everywhere, or grass fire, or firewood, or forest fire, or house fire, blazing flames.
從此為初，以作於觀。	From then on, it is the beginning, to make a view.
或自樂不樂，即見彼分火相得起，不如新坐禪人。	Or if you are happy or unhappy, that is, seeing that you can afford to share the fire, it is not as good as the new Zen meditator.
新坐禪人唯於作處取相，不能於非作處；	New Zen meditation practitioners can only take phases from where they are doing, not where they are not.
彼修火一切入方便。	He Xiuhuo everything is convenient.
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[17]火皆不作意，於聚焰中現作火想。	The Xinzazen people operate from the beginning, cut off the lumber, burn it in a clean place, or at sunrise or at the time of the day, burn from below, do not care about the grass salary, and produce smoke on the top[17] , Yu Juyan now works as Huo Xiang.
以三行取相：	Take the phase in three lines:
以平等觀、以方便、以離亂，如初廣說(火一切入已竟)。	With the concept of equality, convenience, and chaos, as it was said in the beginning (all the fire has been completed).


問：	ask:
云何風一切入？	Where does the wind come in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
心於風相，此謂風一切入。	The heart is in the wind, this means that the wind enters everything.
修心住不亂，此謂修風一切入。	Cultivating the mind without chaos, this means that everything is involved in the cultivation of wind.
放意為相，不除風想為味，作意無雙為處。	Intention is the appearance, not except the wind and thinking is the taste, the intention is unparalleled.
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。	Those who have merits have different three merits, and they are free from the wind, can make the wind rise, and hold on to make the wind cool.
如地[1]一切入所說功德，修風一切入方便。	Such as the ground [1] all into the said merits, all into the convenience of wind cultivation.
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。	Where the cloud takes its aspect, the new Zen meditator now takes all the elements of the wind, and takes the aspect of the wind with the two elements, or see or touch.
云何以見取相？	Why does the cloud meet and take the picture?
彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。	He sitting in meditation, or sugar cane garden, or bamboo forest, or grassy places, spurred by the wind.
彼已見，作風想，以三行取相：	He has seen it, thinks in style, and takes the phase with three lines:
以平等觀、以方便、以離亂。	With the view of equality, convenience and chaos.
如是已見取相。	If so, we have seen and taken the picture.
云何以觸取相？	Why does the cloud touch the phase?
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 meditation is like sitting in silence, making holes in the wall wherever the wind comes, placing the bamboo dice as a tube, and sitting in the tube so that the wind touches the body and the intention takes the wind.
如是以觸取相。	If so, touch the phase.
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 the old sitting meditation person is punished by the wind, he will see the wind. If he walks, sits and sits, the wind touches his body, follows the wind to observe at the beginning, and if he is happy or unhappy, he sees the wind and he can afford.
不如新坐禪人(風一切入已竟)。	Not as good as a new Zen meditation person (all the wind has gone).


問：	ask:
云何青一切入？	Yun Heqing all in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
心於青相，此謂青一切入。	The heart is in the youth, this means that the youth enters everything.
[2]修彼心住不亂，此謂修。	[2] Xiu Bi's heart is not chaotic, this is Xiu.
於青相放意為相，不除青想為味，作意無雙為處。	Yu Qingxiang puts the meaning for the phase, does not remove the youth for the taste, and the intention is unparalleled.
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。	Those who have merits, different from the five merits, all enter the heart to get the pure liberation, get the blue into the blue and white, and the heart will turn into all kinds of blue.
修青一切入，處處皆見青。	Seeing green everywhere is 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。	If the cloud takes its aspect, it takes all the aspects into the blue, if it is a place, if it is a natural place, the old sitting meditator does not take the aspect.
彼坐禪人於處處見，或[3]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。	Those who are sitting meditators are seen everywhere, or [3] blue and white, or qingyi, or cyan, which are common at present, if you are happy or unhappy, you can see that you can afford to share the green, not as good as the new ones.
新坐禪人取於作處相，不能取非作處修青一切入方便。	The new Zen meditator is based on the attitude, and can not take it for convenience.
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 sitting meditator puts his clothes on the board and wall, uses the Ados color cyan, and uses this color as the mandala flower, or triangle or four corners, with different colors around it.
於此作青相，以三行取相：	Make a green phase here, taking the phase with three lines:
以平等觀、以方便、以離亂。	With the view of equality, convenience and chaos.
餘如初廣說(青一切入已竟)。	Yu Ruchu Guang said (All the money has been done in Qing Dynasty).


問：	ask:
云何黃一切入？	Where does the cloud come in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取相？	Where does the cloud take the picture?
答：	answer:
心於黃相，此謂黃一切入。	The heart is in the yellow phase, which means that all the yellow is in.
修彼心住不亂，此謂修。	Xiu is not chaotic, this is Xiu.
於黃一切入放意是相，不除黃想為味，作意無雙為處。	Everything in Yu Huang's intention is the appearance, not except for the taste of Huang, and the intention is unparalleled.
何功德者，不同五功德，於黃一切入[4]心隨逐得淨解脫，得黃除入作意，如金花種種黃色，[5]修黃一切入處處皆見黃。	Those who have merits, different from the five merits, all enter into Huang [4] The heart is free to get the net liberation, and the yellow is divided into intentions, such as golden flowers and all kinds of yellow, [5] Yellow is seen everywhere in the yellow.
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[6]非作處相。	Whoever takes the other aspect in the cloud, now takes everything from the yellow aspect, and takes it from the yellow aspect. If it is a place for oneself, if it is natural, then take [6] not for a 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。	The sitting meditator is seen everywhere, or yellow flowers, or yellow clothes yellow. Since then, it is common. If you are happy or unhappy, you can see that you can afford it. It is not like a new sitting meditator.
新坐禪者取於已作處相，不能於非作處[7]修黃一切入方便。	New meditation practitioners take the position that has already been done, and cannot do it in the place where it is not.[7]
彼坐禪人或衣或板或壁，以迦[8]尼羅花色黃色，作曼陀羅花，或三角或四角，異色繞其外。	Those who are sitting on the meditating person have clothes or boards or walls, and the flower color of Ika[8] Nile is yellow, making mandala flowers, or triangles or four corners, with different colors around it.
於彼作黃相，以三行取相：	Yu Bi makes a yellow phase, taking the phase with three lines:
以平等觀、以方便、以除亂。	Take the concept of equality, convenience, and elimination of chaos.
餘如初廣說(黃一切入已竟)。	Yu Ruchu Guang said (Huang has done everything).


問：	ask:
云何赤一切入？	Yun He Chi all in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
心於赤相，此謂赤一切入。	The heart is in the red state, this means that the red all enters.
彼修心住不亂，此謂修。	He Xiu's heart is not chaotic, this is Xiu.
於赤相放意為相，不離赤想為味，作意無二為處。	In the case of Chi Xiang, the meaning is the phase, the desire is not to be separated from the Chi, and the intention is the same.
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。	Those who have merits do not have the four merits in total. All in the red will be freed from the heart, and the red will be divided into all kinds of red colors.
不共功德者，如說於地一切入。	Those who don't share merits, like everything in the earth.
[9]修赤一切入，處處皆見赤。	[9] All in Xiu Chi, Chi is everywhere.
云何取其相者，現取赤一切入，取於赤相，若作處、若自然處。	Where does the cloud take its aspect, now take all the redness, take it from the red aspect, if it is a place, if it is natural.
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 take the phases from the natural place and see the phases everywhere, or red flowers, or red clothes, or red colors. From then on, they are common.
新坐禪人於作處取相，不能於非作處[10]修赤一切入方便。	New Zen meditation practitioners take the picture at the place of work, and cannot practice at the place of non-work.[10]
彼坐禪人，或衣處或板或壁處，如[11]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。	The sitting meditator, either on the clothes or on the boards or walls, such as [11] Pangsi Shipo peanut red, or Zhu Dan as mandala flower, or triangle or four corners, outside the world of different colors.
於此作赤相，以三行取相：	Make the red phase here, and take the phase with three lines:
以平等觀、以方便、以離亂。	With the view of equality, convenience and chaos.
如初廣說(赤一切入已竟)。	As Chu Guang said (all in the red is finished).


問：	ask:
云何白一切入？	How does the cloud come in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
心於白相，此謂白一切入。	The heart is in the white phase, which means that everything is free.
彼修心住不亂，此謂修。	He Xiu's heart is not chaotic, this is Xiu.
於白相放意為相，不離白想為味，作意無二為處。	The meaning of Yu Bai is phase, but Bai wants to taste, and intention is the same.
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。	Those who have merits, there are not a total of eight merits. In Bai, everything enters freely to get clean and liberated, to get rid of freely, to slack in sleep, to clear the dark for light, and to gain the eyes of heaven.
餘功德如地一切入所說。	Yu Gongde is as good as everything said.
[12]修白一切入，處處皆見白。	[12] When Xiubai enters everything, white is everywhere.
云何取其[13]相者，現取白一切入，於白取相，若作處、若自然處。	Where the cloud takes its [13] phase, now take everything from the free, take the phase from the free, if it is a place, 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[14]白相得起，不如新坐禪人。	The old sitting meditator takes the image from the natural place, and sees the image everywhere, or white flowers, or white clothes, or white, or moonlight, or sunlight, or stars, or mirror circles. They are common from the beginning, they are happy and unhappy, that is See Bifen [14] Baixiang can afford it, not as good as a new Zen meditator.
新坐禪人於作處取相，非不作處取相[15]修白一切入方便。	New Zen meditators take the phases from the place of work, and must not take the phases from the place.
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 who sits in the meditator, or on the clothes or the board or wall, uses the colors of the star and other colors, and uses this color as the mandala flower, or the triangle four corners, and the outside of the different color world.
於此作白相，以三行取相：	Make the white phase here, taking the phase with three lines:
以平等觀、以方便、以離亂。	With the view of equality, convenience and chaos.
如初廣說(白一切入已竟)。	As Chu Guang said (everything is done for nothing).


問：	ask:
云何光明一切入？	How bright is the cloud?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
心作光明相，此謂光明一切入。	The mind is the light aspect, which means that all the light enters.
[1]彼修心住不亂，此謂修。	[1] He Xiu stays in chaos. This is Xiu.
[2]光明放意為相，不離光明想為味，作意無二為處。	[2] Brightness is the image, not to be away from the light, and the intention is the same.
何功德者，[3]與白功德等，[4]修光明一切入處處見光明。	Those with meritorious deeds, [3] and Bai meritorious, etc., [4] cultivate light and see 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。	Where the cloud takes its form, now take all the light into, take the form from the light, if it is a place, if it is a natural place.
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 meditator takes the image from the natural place, and he sees the image everywhere, either in moonlight, or sunlight, or light, or pearl light. It is common from the beginning, and it is unhappy, that is, seeing the other and dividing the light. It is not as good as the new Zen.
新坐禪人於作處取相，不能於非作處[5]修光明一切入方便。	The new Zen meditator takes the picture from the place of work, and cannot cultivate the light at the place of non-work[5].
彼坐禪人，如是或[6]作東西壁，坐令水滿鉢，安置日光所至處。	He sitting meditator, like this or [6] make east and west walls, sit to fill the bowl with water, and place the sun everywhere.
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 other water light the mandala, from the mandala light to the wall light, you can see the light here.
以三行取相：	Take the phase in three lines:
以平等觀、以方便、以離亂。	With the view of equality, convenience and chaos.
如初廣說(光明一切入已竟)。	As Chu Guang said (all in the light is finished).


解脫道論卷第五	Liberation Taoism Volume 5


顯示版權資訊	Display copyright information

6. THE DISTINGUISHING OF BEHAVIOR



https://cbetaonline.dila.edu.tw/en/T1648_006	https://cbetaonline.dila.edu.tw/en/T1648_006


T1648 解脫道論卷/篇章六	T1648 Liberation Taoism Volume/Chapter 6
解脫道論卷第六	Liberation Road, Volume VI
阿羅漢優波底沙[＊]梁言大光造	Arahant Ubaldisha[＊]Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

[7]行門品之三	[7] The third line of products
問：	ask:
云何虛空一切入？	Where does the cloud come in?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
虛空[8]一切入，有二種：	There are two kinds of everything in the void [8]:
有虛空離色、有虛空不離色。	There is emptiness and color, and there is emptiness and color.
虛空入處相，所謂離色虛空。	Void into the phase, the so-called dissociative void.
[9]井穴虛空相，此謂不離色虛空。	[9] Jingxue void phase, this is the inseparable void.
彼修此想，心住不亂，此謂修。	He repaired this thought, and his mind was not chaotic. This is repair.
於虛空想放意為相，不離虛空想為味，作意無二為處。	In the emptiness, you want to put your mind on the surface, and you don’t want to leave the emptiness.
何功德者，不共二功德，於虛空入，障礙處所不能礙。	Those who have merits, do not share two merits, enter the void, and cannot hinder the obstacles.
若牆壁山等，身行無礙，自在無畏。	If the walls and mountains wait, walk without hindrance and fearlessness.
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。	Where the cloud takes its aspect, it enters the void into the void, if it is a place, if it is a natural place, the old meditation man takes the aspect in the natural place, and can see it everywhere, or in the cavities, or between the pits, or between the branches.
從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人。	It is common from the one who is happy or unhappy, that is, when he sees that he is divided into the void, it is not as good as the new Zen meditator.
新坐禪人於作處取相，不能於非作處。	The new Zen meditator takes the picture from the place of work, not from the place of non-work.
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 sitting meditator, either inside the house or outside the house where there are no obstacles, makes a round hole for imaginary thinking, taking the phase with three elements:
以等觀、以方便、以離亂。	To wait and see, to facilitate, and to chaos.
於虛空一切入，生四禪五禪，餘如初廣說(虛空一切入已竟)。	All entering into the void gives birth to four meditations and five meditations, Yu Ruchu Guang said (all entering into the void has been completed).


問：	ask:
云何識一切入？	How does the cloud know everything?
答：	answer:
曰識[10]處定，此謂識一切入，餘如初廣說(十一[11]切入已竟)。	Said "Consciousness [10] and fixed position, this means that knowledge of all enters," Yu Ruchu said widely (the eleventh [11] cut has been completed).


問：	ask:
於是一切入，云何散句？	So everything enters, what a prose?
答：	answer:
若一相得自在，一切餘相隨其作意。	If one aspect is at ease, all remaining aspects follow it.
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 at the beginning.
堪任餘一切入，能起第二禪。	It's enough to get everything you can, and you can start the second jhana.
如是第二禪得自在，能起第三禪。	If the second jhana is at ease, the third jhana can be developed.
第三禪得自在，能起第四禪。	The third jhana is at ease, and the fourth jhana can be developed.


問：	ask:
於諸一切入，云何最勝？	How can the cloud be the best when you enter everything?
答：	answer:
四色一切入是為最勝，成解脫故，得除入故，[12]曰一切入勝。	All the four colors are the most victorious, to become the liberation reason, and to divide into the reason, [12] says all to win.
作光明故，心得自在。	Make a bright story and feel at ease.
於八一切入及於八定，以[13]入十六行安[14]詳而起。	Entering in Batang and in Bading, start with [13] to enter the sixteen xingan [14].
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 want to be, you will be free of obstacles at will, the second time, the last time, the next order, increase one by one, or all increase, or medium or small, or less, or less, or less, or all , Or everything, or everything.
隨其所樂處者，或於村、或於阿蘭若，是[15]斯所樂處入於三昧。	Those who live with their pleasure, either in the village or in Alanruo, are [15] when they are happy to enter the Samadhi.
如所樂者，是其所樂禪，入於禪定如其所樂。	The one who is happy is what he enjoys, and entering into meditation is as happy as he enjoys.
時者，隨意所樂時入於三昧，或多時入正受。	At the time, enter the samādhi at will, or enter the positive experience for a long time.
次第上者，於初禪入定次第，乃至非非想處。	The person who is in the first stage, enters the stage of concentration at the beginning of the meditation, and even does not want to be.
次第下者，從初入非非想定，次第乃至初禪。	Those who are under the second stage, from the first time to non-fantasy, the second stage and even the first jhana.
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 the second order, the more they return, 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 into the non-fantasy.
令一一增長者，以次第入第四禪，或上或下。	Those who increase one by one enter the fourth jhana in order, 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 person who grows by all means enters the fourth jhana, and from then on the void enters the third jhana, as in the two kinds of 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 young and middle-aged people have entered the first jhana, from then on to the non-wonderful place, from then on to the second jhana, and from then on to nothingness.
如是現入正受，能辨虛空處。	If you are now entering and receiving, you can distinguish the void.
分少者，一禪於八一切入入定。	Those who are divided into less, one jhana in the eight all enter into concentration.
事少者，於[16]三一切入入於八定分。	For those who have few things, in [16] three all enter into eight fixed points.
事少者，所謂二定及一切入。	Those who have few things, the so-called two fixed and all in.
分俱者，於[＊]三一切入入二二[17]禪。	Those who divide all enter into two or two [17] Zen in [*] three things.
事俱者，於二二一切入入二禪。	The one who knows everything, enters the second jhana from the second and the second.
分事俱者，是此二句(散句已竟)。	Those who separate things are these two sentences (the prose has been finished).


問：	ask:
云何增長相？	How does the cloud grow?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
增長相者，滿一切處。	The growth phase is everywhere.
猶如[18]排囊滿中臭穢死屍，此謂膖脹。	Just like [18] the sacs are filled with stinky corpses, this is called swelling.
於膖脹相以正智知，此謂膖脹想。	The phase of bulging is known by righteous wisdom, which is called bulging thinking.
彼修此想心住不亂，此謂修。	He wants to keep his mind in chaos, this is repair.
於膖脹想相隨觀為相，厭膖脹想為味，臭穢不淨作意為處。	Yu bulge wants to follow each other by observing it as phase, dislike bulge for taste, and stinky and impure.
何功德者，膖脹想有九功德：	Those who have merits will have nine merits:
得念內身、得無常想、得死[19]相、多厭患伏婬欲、斷色憍、斷無病憍、向善趣、向醍醐。	One has to read the inner body, have impermanent thinking, have to die[19], have a lot of suffering from lust, deprive of color, abstain from disease, pursue kindness, and devotion.
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。	Whoever takes the form of the cloud, the new Zen meditation practitioners now take the bulging and impure thoughts, do not think twice, do not move without thinking, do not ignorant, enter in with the roots, do not go out with the heart, where in the past.
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 corpses in the defilement, living there away from the headwind, not too close to the defilement, or 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：	He sitting meditator, if leaning, if sitting near an unclean place, if a stone like a soil ridge, or a tree, or a stilt or a vine, thinking for the purpose of acting:
此石不淨。	This stone is not clean.
此不淨相。	This unclean phase.
此石，如是土埵等，已為作相、已作事。	This stone, such as the earthen yard, etc., has been used as a picture or work.
以十行膖脹不淨相，從其自性修行當觀：	Take the ten elements to inflate the impurity phase, and observe from its self-nature practice:
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 color, male and female forms, squares, places, distinctions, knots, holes, pits, and flat ground. See everything with equality.
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。	For the colorist, if it is black, it is black, if it is not black or white, it is not black or white, if it is white, it is white, and if it is stinky skin, it is stinky skin.
以形者，若女形若男形，隨觀若少若長若老。	Those who take shape, if the shape of a woman is like a man, if you look at it, if you are young, if you are elder.
隨觀者，若長以長，若短以短，若肥以肥，若小以小隨而觀之。	Follow the viewer, if it is long and long, if short and short, if fat is fat, if small is small and follow it.
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 take the side throw their heads on this side, throw hands on this side, feet on this side, back on this side, abdomen on this side, sit on this side, and unclean appearance on this side.
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 the place where the light is placed, where the light is the place where the hand is thrown, where the light is the place where the foot is thrown, where the light is the place where I sit, and the light is the place where I get along.
以分別觀，從頭至足、從下至頭，髮皮為邊，是一屎聚。	From the perspective of distinction, from head to toe, from bottom to head, with the skin as the side, it is a gathering of shit.
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。	Those who observe the knots in terms of distinction, six knots on the second hand, six knots on the two feet, hip and nape knots, are called fourteen major knots.
以[1]空穴者，謂口或開或閉，隨觀眼或開或閉，隨觀手間脚間孔[2]穴。	According to [1] cavities, the mouth can be opened or closed, the eyes can be opened or closed, and the holes between the hands and feet [2] can be seen.
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。	Those who take the pit to equal the ground, the impurity follows its place, whether it is in the open or on the ground, it is 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。	Repeatedly when I am in the void, the impure form is on the ground, or the impure form is below, I am observing on the earth, looking from me everywhere, not taking near and far as if looking for two or three.
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。	If the meditation person sees the other side by observing everything, the good is good, and if he is held, he will be at ease with the good.
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 meditation man has been good at taking the picture, has been good at holding, has been good at self-satisfaction, has no action, does not move in mind, the heart is not stupid, the roots enter, and the heart does not go out.
去來道路若行若坐，觀彼不淨心常受持。	If the road to come and go, if you walk, if you sit, watch the impure mind and hold on to it.
無二行者何義？	What is the meaning of one who is innocent?
為得身寂寂。	In order to be lonely.
令念不動者，以不愚癡，以諸根內入心不出外。	Those who do not move their minds will not be foolish, and will not go out with the roots.
去來道路者何義？	What is the meaning of those who come and go?
為得身寂寂。	In order to be lonely.
離逆風者何義？	What is the meaning of those who leave the wind?
為離臭氣。	For away from the odor.
坐不取遠近者何義？	What is the meaning of those who do not take the distance?
若取遠[3]不成除相，若取近不成其厭，不見其性。	If taking far [3] is not a division, if taking close is not an annoyance, its nature will not be seen.
以不見其性，彼相不起，是故不取遠不取近。	In order not to see its nature, the other can not afford each other, so we don't take far or close.
坐遍觀一切相者何義？	What is the meaning of those who sit all over and observe all things?
為不愚癡，名不愚癡。	Not foolish, not foolish name.
若坐禪人入寂寂處，見不淨相如在其前，心起驚怖。	If a person sitting in meditation enters a place of solitude, seeing the uncleanness in front of it, the heart will be 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。	It is a person who sits in meditation. If the dead corpses are chasing away, they cannot think. If they know that mindfulness and wisdom are maintained.
已觀相遍，是其遍相。	It has been seen all over, it is all over.
如是作意，是名不愚癡。	Such intention is not foolish.


問：	ask:
取十種行相何義？	What is the meaning of taking ten kinds of behaviors?
答：	answer:
為於心縛。	To be bound by the heart.
觀去來道路者何義？	What is the meaning of those who observe the path?
為起次第法。	For the first law.
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[4]禪處、當觀遍相、當觀十種取相。	For those who are in the rank of Dharma, if the sitting meditator enters a place of solitude, sometimes the heart is disturbed, and cannot observe the impurity because of inconsistency. Therefore, the sitting meditator takes all the minds, observes the way and the way, when sitting [4] , When viewing all aspects, when viewing ten kinds of aspects.
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 meditator who is sitting in meditation is like counting and seeing, renewing his appearance, like seeing with his eyes, this is called the primordial method.
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。	The first meditation person thinks that the dead body becomes a treasure. If he is happy, his heart will be held, the mind will be destroyed by all the covers, and the meditation will be divided.
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。	The meditator who is sitting has already departed from desire, has departed from unwholesome Dhamma, has realized that there is a realization of silence, and has joy into the first meditation and inflated phase.


問：	ask:
何故以不淨行起於初禪，非起餘禪？	Why start from the first jhana with impurity and not from the rest jhana?
答：	answer:
此行未作觀故、此成縛處故，常隨覺觀。	This trip is not for observing the reason, this is a bondage, and often observing with consciousness.
覺觀恒現其相得起，非離覺觀其心得安，是故初禪起非餘禪。	Enlightenment is constantly showing that they can afford to each other, but it is not peace of mind that they are not conscious, because the beginning of Zen is not after Zen.
復說：	Repeat:
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[5]任離於覺觀為思惟行，是故唯初禪起非餘禪。	This impurity, color, form, etc., starts from thinking without a line of thought. Those who think in action are aware of things that can’t bear [5].
復說：	Repeat:
此不淨相不可耐事，於不耐事不能舉心。	This impurity phase can't be patient, and can't lift one's heart because of impatience.
於不淨處，心由喜樂故，除覺觀方便。	In the impurity, the heart is made of joy, and it is convenient to see.
以覺觀方便力，是時修行由如臭屎，是故唯初禪起非餘禪。	With the convenience of awareness, the reason for practice is like stinky shit, so only the first meditation is not the rest of the meditation.


問：	ask:
於不耐事云何起喜樂？	Where does joy arise from impatience?
答：	answer:
不耐事非因，為起喜樂。	Impatience is not a cause, but for joy.
復次善斷蓋熱故、以修心自在故，起喜樂行。	Repeatedly break away from the hot cause, cultivate the heart freely, and act joyfully.
[6]餘如初廣說(膖脹相已竟)。	[6] Yu Ruchu widely said (the bulging phase has been completed).


問：	ask:
云何青[7]淤相？	Yun Heqing[7] Silt phase?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
青[＊]淤者，或死一宿、或二三宿，成青[＊]淤相。	Those who are green [] silt, or die one night, or two or three nights, become green [] silt phase.
如青所染色隨生，此謂青[＊]淤相。	Such as the coloring of cyan, this is called cyan[*] silt phase.
彼青[＊]淤，是謂青相。	Biqing [*] silt, is 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。	Knowing from righteous wisdom, this is qing[*] silt phase, if the mind is not chaotic, this is cultivating, holding the qing phase as the phase, disgusting as the taste, acting into impatience, waiting for the bulging phase merit.
修其相者，如初廣說(青淤相已竟)。	Those who repair their phases, as Chu Guang said (the green silt phase has been finished).


問：	ask:
云何潰爛相？	Why does the cloud fester?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取相？	Where does the cloud take the picture?
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 who are ulcers, or die for two or three nights, ulcerate and pus out, just like pouring cheese and become ulcers. This is called ulceration.
於潰爛相以正智知，是謂潰爛相。	Knowing the festering phase with righteous wisdom is called the festering phase.
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。	The mind is not chaotic. This is cultivation, holding festering as a form, disgusting as a taste, intentional impatience and doing things, waiting for inflating the merits.
取相如初廣說(潰爛相可知，潰爛相[8]已竟)。	Take the phase as it was originally widely said (the festering phase can be known, and the festering phase [8] has been completed).


問：	ask:
云何斬[9]斫離散相？	Yun He Zhan [9] chucking the discrete phase?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何？處何功德？	what? What merit is it?
云何取其相？	Where does the cloud take its phase?
答：	answer:
斬斫離散者，或以刀劍斬斫身體離散。	Cut the divorced, or use a sword to chop the body to divorce.
復說所擲死屍，此謂斬斫離散。	To reiterate the corpse thrown, this is said to be separated.
於斬斫離散是正智知，此謂斬斫離散想。	Yu Zhanchu's separation is Zhengzhizhi, this is the thought of Zhanchu's separation.
心住不亂此謂修，斬斫離散想為[10]相，厭為味，作意不淨為處，等膖脹相功德。	Staying in the mind without chaos, this means repairing, slashing and dispersing is thought to be [10] phase, disgusting is taste, intention is not clean, waiting for bulging phase merit.


問：	ask:
云何取其相？	Where does the cloud take its phase?
答：	answer:
於兩耳二指作片片想、作斬斫離散想，如是取相。	Use two ears and two fingers to make a piece of thought, and make a split thought.
於一二上取其空相，餘如初廣說(斬斫離散相已竟)。	Take the empty phase on the first and second, Yu Ruchu said widely (the discrete phase is already finished).


問：	ask:
云何食噉想？	Yunheshi think?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
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。	Eaters, or black magpies, owls, eagles, pigs, dogs, jackals, tigers and leopards eat dead bodies, this is called eating.
於彼食噉是相。	Yu Bi's food is the same.
以正[11]智知，此謂食噉想。	With Zheng [11] wisdom and knowledge, this means eating and thinking.
心住不亂此謂修，食噉想為相，厭為味，作意不淨為處，等膖脹[12]想功德。	Staying in the mind is not chaotic. This is cultivation, eating and eating for the appearance, disgusting for the taste, thinking for the uncleanness, waiting for the inflated [12] to think about merit.
餘如初廣說(食噉[13]相已竟)。	Yu Ruchu Guang said (The food has finished [13]).


問：	ask:
云何棄擲想？	Why does the cloud think about it?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
棄擲者，於處處方散擲手足，此謂棄擲。	Those who throw abandon, throw their hands and feet with prescriptions everywhere. This is called throwing.
於棄擲想，是正智知，此謂棄擲想。	Yu Qizhuo thinks is righteous knowledge, which is called abandon think.
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。	The mind is not chaotic. This is cultivation, holding and discarding thinking for thinking, disgusting for taste, intentional impurity, swelling thinking 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)。	Whoever chooses the image of the cloud, all the identities are gathered in one place, and the divisions are two inches apart, and An has already given up and wanted to take the picture, Yu Ruguang said (abandoned thinking is finished).


問：	ask:
云何殺戮棄擲想？	Yun He slaughter and throw away thinking?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
被殺棄擲者，或以刀[1]杖、或以弓箭，於處處斬斫殺戮死屍，此謂殺戮棄擲。	Those who were killed and thrown, either with a knife[1] rod, or with a bow and arrow, chopped and killed the dead everywhere. This is called killing and throwing.
於殺戮棄擲，是想是正智知，此謂殺戮棄擲想。	In killing and throwing away, I want to be wise and knowing. This is called killing and throwing away.
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[2]脹功德。	The mind is not chaotic. This is cultivation, holding the killing and throwing to think for the appearance, disgusting for the taste, the intention is not clean for the purpose, waiting for the swelling [2].
云何取其相者，如初廣說(殺戮棄擲想已竟)。	Whoever chooses the cloud, as Chu Guang said (thinking of killing and throwing is over).


問：	ask:
云何血塗染想？	Yun He blood smeared thinking?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
血塗染者，或斬截手足形分，出血塗身，此謂血塗染。	Blood smeared, or cut off the shape of hands and feet, bleeding smeared body, this is called blood smear.
於血塗染相，是正智知，此謂血塗染想。	In the blood smearing phase, it is the right wisdom to know, this is the blood smearing thought.
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。	The mind is not chaotic. This is cultivation. When holding the blood, you want to be scented, disgusted with taste, and your intentions are not clean, waiting for inflated to think of merit.
云何取其相者，如初廣說(血塗染相已竟)。	Whatever cloud takes its phase, as Chu Guang said (blood smearing phase is finished).


問：	ask:
云何虫臭想？	What does the cloud think?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
答：	answer:
虫臭者，諸虫生滿其身，猶如白珠純是虫聚，此謂虫臭。	The bugs are full of bugs, just like white beads are pure bugs. This is called bugs.
於虫臭想，以正智知，此謂虫臭想。	Thinking about insects, knowing by righteous wisdom, this is thinking about insects.
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。	The mind is not chaotic. This is practice. When holding insects, you want to be scented, disgusted with taste, and your intentions are not clean. Waiting for swelling to think of merit.
云何取其相者，如初廣說(虫臭想已竟)。	Whoever chooses the opposite of the cloud, as Chu Guang said (the worm's stinking dream is over).


問：	ask:
云何骨想？	Yun He Gu Xiang?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its phase?
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。	Bone means that the hooks and locks are connected, or the flesh and blood is bound by the veins and veins, or there is no flesh and blood but there are tendons, or there is no flesh and blood. This is bone.
於此骨想，以正智知，此謂骨想。	To think about this, know by righteous wisdom, this is called thinking.
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。	The mind is not chaotic. This is cultivation, holding the bone to think for the appearance, disgusting for the taste, thinking about the impurity, waiting for the swelling to think about the merit.
云何取其相者，如初廣說(骨想已竟)。	Whoever chooses the opposite of the cloud, as Chu Guang said (the bones have been over).


問：	ask:
於不淨處，云何散句？	In the impure place, how can you prose?
答：	answer:
初坐禪人有重煩惱，於不種類不應取相。	The first meditation person has a lot of troubles, so he shouldn't take the picture from him.
不種類者，如男女身。	Those of different types, such as men and women.
若不淨業人，不淨相不應作意。	If you are not pursuing the profession, you should not be conscious of the uncleanness.
何故？	Why?
常觀事故不成厭。	An accident is never an issue.
於畜生身，不起淨想。	In the animal body, I can't think about it.
以一骨起起相自在，於骨[3]取亦復如是。	Start with one bone to be comfortable, and take it from the bone [3].
若不淨相以色起，由一切入當觀。	If it is not the pure form of color, then everything enters the mind.
若以空起以[4]界當觀者，以不淨起以不淨當觀。	If you start with emptiness and regard [4] as the observer, you start with impurity as the observer.


問：	ask:
何故十不淨不多不少？	Why is the ten impure not more and less?
答：	answer:
身失有十種故。	There are ten reasons for being lost.
復由十人故成十想：	From ten people to ten thoughts:
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。	Desires should cultivate bloated thoughts, lust and desires should cultivate bruised thoughts, like those who are pure desires should cultivate bad thoughts, I can also know.
復次不淨相不可得故、一切不淨想欲對治故。	Repeated impurity phases cannot be obtained, and all impurity wants to cure the cause.
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 pedestrians to be their income, they should take the picture, so that all impurity is ten kinds of impure thoughts.


問：	ask:
何故不令增長？	Why not make it grow?
答：	answer:
若人樂厭欲，令起自性身想。	If people are happy and disgusted, they start thinking about themselves.
何故？	Why?
若有自性身想，於想速得厭，彼分故。	If you have your own thoughts, you will get tired of thinking too fast.
已令增長不淨想，是其身相得除。	It has made growth unclean, and it is the body that divides it.
已除自身想，不速得厭，是故不應令增長。	If you don’t want to be too fast, you should not grow.
又說若得無欲，為修大心成令增長。	He also said that if you have no desires, you will grow your mind for cultivation.
如阿毘曇說：	As Abhidhamma said:
處離欲等，初禪正受住膖脹，及起無量事。	The first meditation is suffering from the bulging, and there is no limit to things.
如大[5]德摨狗[6]父說偈：	Ruda [5] Dexian Dog [6] Father said:


比丘佛家財，於怖畏林處，	Buddhist monks’ wealth, at the place of the forest,
既已修骨想，普令滿此地；	Now that I have repaired my bones, I am full of orders here;

我知彼比丘，速當斷欲染(十不淨已竟)。	I know that Bhikkhu, I am quick to stop lusting (the ten impures are over).

問：	ask:
云何念佛？	Yun He recites Buddha?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何修行？	Yun He practice?
答：	answer:
佛者，[7]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。	The Buddha, [7] The Blessed One is naturally without a teacher, and he has never heard of the Dharma to enlighten the truth, knowing everything is powerful and free, 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。	The world-honored Buddha recites the bodhisattva virtuously, and knows the bodhisattva virtues, such as recitation, recollection, meditation, unforgettable mindfulness, mindfulness, mindfulness, and mindfulness. This means chanting Buddha.
心住不亂此謂修，令起佛功德為相，恭敬為味，增長信為處。	The mind is not chaotic. This is cultivation, which makes the Buddha's merits as the form, respect as the taste, and increase the trust as the place.
若修行念佛，成得十八功德：	If you practice recitation, you will achieve 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 thoughts, increase in wisdom, increase in respect, increase in virtue, be more joyful, be able to do asceticism, be free from fear, be ashamed by suffering from evil, live with the teacher often, enjoy the Buddha and do good , Finally, Daigo.
如說修多羅涅底里句。	Such as repairing Doronedrian sentence.
若人欲念佛、其可恭敬如佛像處。	If people want to think of Buddha, they can be respectful like a Buddha statue.
云何修行？	Yun He practice?
初坐禪人，往寂寂處攝心不亂。	A person who first sits in meditation, goes to the lonely place to calm his mind.
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。	Tathagata with undisturbed mind, Blessed One, Devotion, Righteous Knowledge, Full Action, Good Death, World Interpretation, Supreme Master, Husband, Master of Heaven, Buddha.
於是彼者到一切功德彼岸。	So he goes to the other side 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 Blessed One is named Blessed Blessed by the world's reputation, the Blessed Blessed by the regained magical method, the Blessed Blessed by the regained support, the Blessed Blessed, the Blessed Blessed, and the Lord of the Dao, so the Blessed is named for some reason.
以彼因故受供養，名阿羅漢。	Ebi was offered for some reason, and his name was Arahant.
[8]殺煩惱怨，名阿羅漢。	[8] Killing worries and complaints, named Arhat.
折生死輪輻，名阿羅漢。	The spokes of life and death are called Arhats.
正遍知者，以一切行正知一切諸法，名正遍覺。	A person who is omniscient, knows all dhammas by all actions, is full of enlightenment.
復殺無明，名正遍覺。	The re-killing of ignorance is full of recognition.
以獨覺無上菩提，名正遍覺。	To enlighten the supreme bodhi with single enlightenment, to enlighten all the time.
明行足者，明者三明：	The one who walks the foot clearly, the one who is clear is three Ming:
宿命智明、眾生生死智明、漏盡智明。	Fate is wise, all beings are wise in life and death, and are wise in life and death.
世尊以宿命智明，斷殺過去無明；	The Blessed One uses destiny and wisdom to kill the past ignorance;
以眾生生死智明，斷殺未來無明；	To kill the ignorance of the future with the wisdom of life and death of all beings;
以漏盡智明，斷殺現在無明。	Use omissions to wiser and kill 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；	The past has been severed for no apparent reason, and all past methods have been practiced, and the Blessed One’s thoughts will appear immediately;
已斷殺未來無明故，以一切行一切未來法，世尊應念即現；	The future has been severed for no reason, and all future laws will be performed by all means.
已斷殺現在無明故，以一切行一切現在法，世尊應念即現。	The unexplained reason has been severed, and the Blessed One's thoughts will appear immediately by doing all the present Dharma.
行者，戒定足具。	Walker, abstain from setting foot equipment.
戒者，謂一切善法處，故言明行。	The preceptor means all good practices, so the words are clear and deed.
足者，謂一切神通處，故名明行足。	Those who have feet are all supernatural powers, hence the name “walking feet”.
具者，謂一切定。	With those who say 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。	So the Blessed One uses all wisdom, sanming, and deeds to gain great mercy for the benefit of the world.
明得自在，以知處故，以起論道，無人能勝。	No one can win by knowing to be free, by knowing to deal with things, by starting to discuss the Tao.
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 worries, act purely and righteously, and become the eyes of the world with clearness. Now it is beneficial but not beneficial.
以行具足成世間依，作救怖畏。	To become the world's support, to save fear and fear.
以明解脫，於第一義已得通達。	To liberate with Ming, you have gained mastery in the first righteousness.
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。	By doing so, we will be able to survive and be the righteousness of the world. Naturally, there is no teacher in all things, and the equality of doings leads to supreme silence.
以明行足世尊成就，此謂明行具足。	The Blessed One's accomplishment with Mingxing is sufficient.
善逝者，到善路故，名曰善逝。	Those who die in good faith are called good dying.
不復更來到。	No more coming.
於醍醐界，無為涅槃，故名善逝。	In the realm of Taigu, inaction is Nirvana, so the name is good.
復說法不顛倒，故名善逝。	The repetition is not reversed, so the name is good.
復說法不僻，故名善逝。	The repetition is not uncommon, so the name passed away.
復說法無過患，故名善逝。	There is nothing wrong with the repetition, so the name passed away.
復說法不多不少，故名善逝。	There are no more and no more, so the name is good.
世間解者，世間有二種，謂眾生世間、行世間。	There are two kinds of world-interpreters, namely the world of sentient beings and the world of walking.
世尊以一切行，知眾生世間，以知眾生種種欲樂。	The Blessed One knows the world of sentient beings by all his actions, and knows 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 difference, by destiny, by the eyes of the sky, by coming from, by harmony, by achievement, by all kinds of change, by all kinds of unbearable, by all kinds of life, by all kinds of interest, by all kinds of land, by all kinds of karma, by all kinds of troubles , Repay with all kinds of fruits, with all kinds of good and evil, with all kinds of restraints, by doing so, the Blessed One knows the world of all beings.
復說行世間者，世尊亦知。	If you go back to the world, the Blessed One also knows.
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。	Take all karma, know all deeds, set phases, follow their self-relationships, do not remember good or bad, use all kinds of yin, all kinds of realms, kind of seeds, wisdom to understand, impermanence, suffering without self, and birth Life, such as waiting for deeds, the Blessed One knows the deeds of the world, this is the world's solution.
無上者，世無有上，此謂無上。	The supreme, there is no supreme in the world, this is the supreme.
復次無人與等，復次最勝無比，餘不能過，故名無上。	No one is waiting for the second time, the second time is the most victorious, and the rest cannot pass, so the name is 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 kinds of people who tune their husbands. They are enlightened by hearing the Fa, or they are karma, or destiny.
世尊御八解脫道，調伏眾生故，名調御丈夫。	The Blessed One's Eighth Way of Liberation, tuned to all living beings, and the name tunes to be the master of husband.
天人師者，世尊能度天人，從生老死怖畏園林，故名天人師。	A teacher of heaven and humanity, the Blessed One can save heaven and human beings.
復次教誡見思惟道，名天人師。	Repeatedly teaches to see the way of thinking, the teacher of heaven and man.
如是以此門、以此行，當念如來。	If you do this way, you should think of the Tathagata.
復次如本師說：	Repeatedly 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。	Cultivating the Blessed One with four types of practice, the original cause and condition, the self, the method of victory, and the benefit of 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 first wish and to the end, when he was born in the middle of a long time, there were twenty A Sengsong Jie.
一百千億觀凡夫根，念根所初，慈哀世間：	Ten hundred billion views of the mortal roots, the beginning of the roots, the world of compassion:
我已得脫，當令彼脫。	I have to take it off, let him go.
我已得調，當令彼調。	I have to tune it, so I should tune it.
我已得安，當令彼安。	I'm safe, let's take Bian.
我已入涅槃，當令彼得入涅槃。	I have entered Nirvana, so let Peter 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, forbearance, truth, holding, loving-kindness, renunciation, diligence, and wisdom are all satisfying, which is to gain bodhi.
世尊為菩薩時，說本生因緣，作兔子身，常行布施，當[1]念可護生；	When the Blessed One was a Bodhisattva, he said that he would be a bunny body, and he would always do charity when he was a bodhisattva.
[2]戒[3]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[4]噁[5]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、[6]逐父語當念六牙白象恭敬仙人、當念白馬生往羅剎國[7]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。	[2] Caution [3] Mo Qu Pin Tuo Sheng, when reading the free life, forbearing insult, when reading the universal life, when reading the truth, when reading [4] evil [5] Jiansheng, when reading for holding, When the emperor expresses compassion, when reading the Maoshushe, when the merchant is Zhengzheng, when the elk is born, when the longevity is born, [6] the father’s language is when the six-tooth white elephant respects the immortal, when the white horse is born to Luo Shaguo[7] Transcend all living beings, think of deer life and protect one's life and give birth to one's own life, and think of monkey life so that you are free from suffering.
復次當念猴生，見人落坑以慈心拔出，設樹根菓以為供養。	Repeatedly think about the birth of a monkey, and when you see people fall into the pit, you can pull it out with compassion, and set the root and fruit as a support.
彼人樂肉以破我頭，以慈悲說法語其善道。	He loves meat to break my head, and speaks the good way in French with compassion.
如是以眾願門，當念世尊本生功德。	In this case, you should recite the deeds of the Blessed One.
云何當念世尊自拔身功德？	Why should Yun read the Blessed One's self-extrication merits?
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[8]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 Blessed One has to wait for the fullness of the original life, for the sake of the parents and friends of the mothers, parents and friends, to give up hardships, live alone [8] live in idleness and no place, desire inaction, mud and dying, in Magadha Guo crosses the Nilian Chan River, sits on the Bodhi tree, and subdues the devil and the ghost soldiers. In the first night, he remembers his fate, in the middle of the night, he gains the eye of the sky.
修行八正道，分作證漏盡，得菩提覺。	Practicing the Eightfold Path, all the testimony will be missed, and the enlightenment of Bodhi will be gained.
從於世間拔出自身，住第一清淨漏盡之地。	Pull yourself out of the world, and live in the first place of cleanliness.
如是以眾行門，當念世尊自拔身功德。	If you walk through the door, you should recite the deeds of the Lord.
云何當念世尊得勝法功德？	Why should Yun recite the Blessed One's victorious virtues?
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 Blessed One has liberation, liberation of the mind, with the ten powers of the Tathagata, the wisdom of the fourteen buddhas, and the eighteen buddhisms, they have already achieved the same meditation and come to the other side of freedom.
[9]云何世尊成就十力？	[9] Yunhe Shizun achieved ten strengths?
如來知是處非處，如實而知；	Tathagata knows right and wrong, and knows the truth;
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；	Tathagata knows the past, the future, the present and the causes of good karma, takes precepts and causes, if the results are repaid, etc., know the truth;
如來知至一切處具足，如實而知；	Tathagata knows that everything is sufficient, and knows the truth;
如來知不以一戒、種種戒世間，如實而知；	The Tathagata does not know the world with one precept and various precepts, and know the truth;
如來知眾生種種欲樂，如實而知；	Tathagata knows the desires and pleasures of all beings, and knows truthfully;
如來知眾生種種諸根，如實而知；	Tathagata knows the various roots of all beings, and knows truthfully;
如來知禪解脫定正受有煩惱無煩惱，如實而知；	Tathagata-knowing Zen, liberating, pacifying, receiving troubles without troubles, knowing truthfully;
如來知宿命，如實而知；	Tathagata knows fate, knows the truth;
如來知眾生生死，如實而知；	Tathagata knows the life and death of all beings, and knows the truth;
如來知漏盡，如實而知。	Tathagata knows everything, knows the truth.
以此十力，世尊成就。	With these ten strengths, the Blessed One achieves.
云何世尊成就十四佛智慧？	Shizun Yunhe achieved 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 means bitter wisdom, collection of wisdom, elimination of wisdom, Dao wisdom, righteousness and wisdom, law and wisdom, diction and wisdom, eloquence and wisdom, all root wisdom, sentient beings desire, happiness, troubles, wisdom, double change wisdom, great compassion and wisdom, All wisdom is not obstructive.
以此十四智，世尊成就。	With these Fourteen Wisdoms, the Blessed One will achieve.
云何世尊成就十八法？	Shizun Yunhe achieves the eighteen methods?
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, and the future Buddha’s wisdom was not obstructed. Now the Buddha’s wisdom is not obstructed. It starts karma with the wisdom of the Buddha, the karma of the mouth with the wisdom of the Buddha, and the mental karma with the wisdom of the Buddha.
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 methods, the Blessed One achieves that there is no retreat for desire, no retreat for diligence, no retreat for thought, no retreat for concentration, no retreat for wisdom, and no retreat for 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 methods, the Blessed One achieves, there is no suspicious matter, no false teacher, no unclearness, no urgent matter, no hidden place, and no unwillingness.
無可疑事者，無有威儀為於狡獪。	If there is nothing suspicious, there is no majesty for cunning.
誣師事者，無急速威儀。	Those who frame the teacher are not quick and prestigious.
無不分明者，以知無不觸。	Everyone who is unclear, knows nothing but touches.
無急事者，無威儀以急事。	If there is no emergency, there is no prestige to take the emergency.
無隱覆者，心行無有非不憶智。	There is no concealer, the mind does nothing but does not remember wisdom.
無不觀捨者，無有不知捨。	Those who do not fail to give up, do not know how to give up.
以此十八佛法，世尊成就。	With this eighteen dharma, the Blessed One has accomplished.
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。	The Second World Blessed One uses four fearlessness, four thoughts, four righteousness, four wishful feet, five senses, five powers, six magical powers, seven bodhi points, eight holy ways, and eight divisions, With eight liberation, nine times of deciding, ten sages to stop, ten omissions to do one's best, and the remaining unsatisfactory dharma, the Blessed One has achieved the other side of freedom.
如是以此門、以此行，當念世尊得勝法功德。	If you do this way, you should remember the Blessed One's victory over Dharma merits.
云何當念世尊作饒益世間功德？	Why should Yun recite the Blessed One to benefit the world's merits?
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 Blessed One accomplishes all deeds, to the other side of all merits, to turn the wheel of the compassionate sentient beings, which the world cannot turn.
以密護無內外，開醍醐門。	With secret protection, there is no inside or outside, and the gate 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 made immeasurable devas in salmon fruit, immeasurable sentient beings get merit points and can make merits full.
以三種變，身變、說變、教變，令世間信。	With three kinds of changes, body change, talk change, and teaching change, make the world believe.
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。	The evil spirits have been seen by the masters, the evil ways have been overthrown, the good interests have been opened up, the liberation fruit has been in the sky, the sound has been heard and the Dharma has been made, the precepts have been said The Buddha's victory over the Dharma has been found in the world at ease, and all sentient beings are respectful and respected, and even the heavens and people know it.
安住不動，慈悲世間，饒益世間所作，世尊已作。	Stay still, be compassionate in the world, and benefit the world. The Blessed One has done it.
以此門此行，當念世尊已作世間饒益功德。	In this trip, remember that the Blessed One has done good deeds in the world.
彼坐禪人以此門此行，已此功德現念如來，其心成信。	The meditation man who is sitting in this way has made this journey, and has realized this kind of merit, and his heart becomes faith.
以信自在、以念自在，心常不亂。	Be at ease with faith, at ease with thoughts, and keep your mind free.
若心不亂，滅蓋禪分起，內行禪成住。	If the mind is not chaotic, the degai meditation will separate and the inner walking meditation will become a dwelling.


問：	ask:
何故念佛起內行非安？	Why is it not safe to learn from Buddha?
答：	answer:
佛功德者，於第一義深智行處。	Those who have the merits of the Buddha are in the first righteousness and deep wisdom.
第一義事於深智行處，心不得安，以細微故。	The first righteous thing is in the place of deep wisdom and action, and the heart is disturbed, with subtle reasons.
復次當念不一功德。	Repeatedly should not be a merit.
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 the person who sits in meditation remembers not the same merit, the various conditions and intentions of the mind arise together, and the mind becomes uneasy, it is the place for all laymen.


問：	ask:
若念不一功德，心既不一，外行禪不當成；	If the thoughts are not the same and the mind is not the same, the lay meditation is not considered;
若專一心，外行禪成住。	If you are focused, the layman can live in meditation.


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 the Buddha becomes one mind, there is no fault.
復說以念佛，四禪亦起(念佛已竟)。	Re-talking to recite the Buddha, the four meditations also arise (the recitation of the Buddha has been completed).


問：	ask:
云何念法？	Yun He Nian Fa?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
云何修行？	Yun He practice?
答：	answer:
法者，謂泥洹及修行至泥洹。	Dharma practitioners are referred to as mud and cultivating to mud.
云何泥洹？	What is the cloud?
滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。	Extinguish all deeds, leaving all worries, extinction of love, immaculateness, and dying, this is called muddy.
云何修行至泥洹？	Yun He practiced to the mud?
謂四念處、四正勤、四如意足、五根、五力、七覺[1]分、八正道分，此謂修行至泥洹。	It is called the four mindsets, the four righteousness, the four wishful feet, the five roots, the five powers, the seven enlightenment [1] points, and the eight righteous path points. This is the practice to the mud.
念法出離功德乘功德，彼念、隨念、正念，此謂念法。	Mindfulness is derived from merit and multiplied by merit. This is called 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。	If he stays in his mind and does not chaos, this means cultivating, deriving merits and virtues as phases, choosing methods as tastes, interpretation as places, recitation of Buddhist merits, etc.
云何修者，初坐禪人入寂寂坐，攝一切心。	The cultivator of Yunhe, the first meditation person sits in solitude, taking all minds.
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 are not confused about the Dharma, are good at speaking about the World-Honored Dharma, show that there is no season, come to see the multiplication, there is no season, come to see the multiplication, and the wise people can see and know.
善說世尊法者，離兩邊故，名為善說。	Those who are good at talking about the world are called good talking.
不異故，名為善說。	For the same reason, the name is Shan Shuo.
不謬故、三種善故，名善說。	No wrong reason, three good reasons, the name is good.
滿清淨故，名善說。	Man is pure, so Mingshan said.
令現泥洹及修行至泥洹，故名善說。	The name is Shan said to make the current mud and practice to the mud.
現證者，次第得道果，故名現證。	Those who are present witnessed the first time, hence the name present evidence.
作證泥洹及道果，故為現證。	Testimony to mud and Tao fruit, so it is a current testimony.
無時節者，不異時得果，故名現證。	Those who have no seasons will get results at the same time.
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 is worthy of teaching him. It is a name to see.
乘相應者，若人受降伏，成入醍醐界，名為乘相應。	If a person is subject to surrender and enters the Daigo world, it is called a multiplication corresponding.
向沙門果，名乘相應。	To the salmon fruit, the name is corresponding.
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。	A wise man can know that if he is subdued and is not taught by others, he begins with the wisdom of extinction, inanimate and liberating wisdom. It is the manifestation of wisdom.
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。	The one who recites the Dharma with the remaining deeds is the eyes, wisdom, peace, and sacredness, detachment, convenience, ultimate extinction, ultimate dying, and no depravity is dying.
無為寂寂微妙，非相師所行，是妙智人所知。	Wuwei Jiji is subtle, not what the master does, which is known to Miaozhi.
濟渡彼岸，是歸依處。	Jidu 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。	The Zen meditation man uses this door, this way, and this merit to think about Dharma, and his heart becomes faith.
由其信念，心住不亂。	By his conviction, the heart is not chaotic.
以不亂心，滅於諸蓋，禪分得起，外行禪成住。	In order not to be chaotic, to be destroyed by the meditations, to be able to share meditation, and to live in layman's meditation.
餘如初廣說(念法已竟)。	Yu Ruchu Guang said (reading the law has finished).


問：	ask:
云何念僧？	Yun He Nian Seng?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何為修？	What is cloud repair?
答：	answer:
僧者，聖人和合，此謂為僧。	The monk, the saints are united, this is called the monk.
現念僧修行功[2]德，彼念、隨念、正念，此謂念僧。	The current monk practice gong [2] virtue, other thoughts, free thoughts, and righteous thoughts, this is called monk.
彼念住不亂此謂修，[3]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。	He is mindful and not chaotic. This means cultivating, [3] recite the monk's merits as the form, respect for the taste, rejoice and combine the merits as the place, recite the Buddhist merits and so on.
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。	The cultivator of Yunhe, the first-time Zen meditator sits in solitude, contemplates all minds, does not disturb the mind, and cultivates kindness.
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 Blessed Sammon follow the soft good, the Blessed Sammon follow the Dharma, the Blessed Saints follow the reconciliation, the Blessed Saints follow the so-called four pairs of eight generations, the Blessed Sammons are worthy of respectful offerings, worthy of putting their hands together, and the world’s blessings, so they practice good practices.
世尊沙門眾者隨從善說法故，名修行隨從。	The Blessed One Sammon all follow the good teachings, and follow the name practice.
為自他饒益故，名修行隨從。	In order to benefit from him, the name Cultivation Follower.
[4]已至具足故，名修行隨從。	[4] Now that he has enough reason, the name is a follower of practice.
無怨具足故，名修行隨從。	There is no complaint with sufficient reason, the name is a follower of practice.
離二邊中具足故，名修行隨從。	There is sufficient reason in the two sides, and the name is a follower of cultivation.
離[5]幻諂故，名軟善。	From [5] illusion and flattery, the name is soft and good.
離身口邪曲惡故，名軟善。	Leaving the body and mouth evil and evil, the name is soft and good.
隨從如者，八正聖道。	Followers like this, the Eightfold Holy Way.
彼隨從故，名如隨從。	Because he is a follower, his name is like a follower.
復次如者謂泥洹，為隨從得泥洹故如修行。	Repeatedly such as the one called mud damp, for followers to get mud damp, so it is like practice.
世尊所說四聖諦，隨從如智故，名如修行。	The Four Noble Truths said by the Blessed One, follow as wisdom and name as practice.
隨從和合者，隨從沙門和合具足故，名隨從和合。	Those who follow the Hehe, follow the Shamen Hehe, and the name follows Hehe.
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 to do harmony and work together to achieve great results, then great merit is to follow, hence the name "following harmony".
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。	Four pairs of eight generations, living in the Sutohuan Road and living in Qiguo are one pair, living in the Situ Handao and living in the fruit are one pair, living in Anaham Tao and living in the fruit are one pair, living in an Arahant Tao and living in its fruit are a pair.
此謂四雙者，彼住道及道果，故名四雙。	This is called a quadruple, he lives in Tao and Tao fruit, hence the name quadruple.
八輩者，四向四果，此謂八輩。	Eight generations have four directions and four fruits. This is called eight generations.
沙門者，從聞成就，故名沙門。	The Shamen is known as Shamen.
僧者，聖和合眾，可[6]請、可供養、可施、可恭敬，無上世間福田。	The monk, the holy and the congregation, can [6] be pleased, can be supported, can be given, can be respectful, and there is no blessing in the world.
可請者，堪受請，名為可請。	Those who can be pleased are acceptable, and the name can be pleased.
可供養者，於眾施成大果，堪受供養。	Those who are available for support, give great results to the public, and are worthy of support.
[7]可施者，若於眾施，得大果[8]報。	[7] Those who can do it, if they do it in the public, get big results [8].
可恭敬者，堪受恭敬事，名可恭敬。	Those who are respectable are worthy of respect, and their name is respectable.
無上者，最多功德，故名無上。	The supreme is the most meritorious, hence the name is supreme.
世間福田者，是眾生功德處故，[1]名世間福田。	A person of good fortune in the world is the meritorious treatment of all living beings, [1] the name is Futian in the world.
以餘行當念眾生，[2]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。	Think of all living beings with the remaining deeds. [2] If you win over the many and the real, you have the name Daigo, with sufficient precepts, sedition, wisdom, liberation, liberation, knowledge and seeing.
彼坐禪人以此門以此行，以現念眾功德。	The Zen meditation man walked in this way, in order to recite all the merits.
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，[3]如初廣說(念僧已竟)。	In this way, the mind becomes faith. Because of the belief, the mind becomes unchaotic, and the undisturbed mind can destroy all the meditations. The meditation can be divided, and the external meditation can be maintained. [3] As Chu Guang said (reading the monk has been completed).


問：	ask:
云何念戒？	Yun He Nianjie?
何修？	He Xiu?
何相？	What phase?
何？味何處？	what? What's the smell?
何功德？	What merit?
云何修行？	Yun He practice?
答：	answer:
以功德念清淨戒，彼念、隨念、正念，此謂念戒。	To recite the pure precepts with merit, other thoughts, random thoughts, and righteous thoughts. This is called meditation.
念戒住不亂，此謂修。	Mindfulness is not chaotic, this is cultivation.
令起戒功德為相，見過患怖為味，歡喜無過樂是處。	Let the virtues of precepts be the form, the taste of suffering and fear, the joy of happiness is nothing.
若人修行念戒成，得[4]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 is practising the precepts and attaining the [4] twelve merits, respecting the teacher, emphasizing the Dhamma, emphasizing monk, emphasizing precept learning, emphasizing support, emphasizing unbridledness, common grief in minor faults, and protecting oneself and him , From now on, free from fear in this world, free from fear in other world, so happy and lovely.
一切戒功德，是念戒功德。	All virtues of precepts are virtues of reciting 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。	Yunhe practitioners, the first-time meditation person sits in solitude, contemplates all minds, does not disturb the mind, self-presence without prejudice, without wear, without point, without dirt, without miscellaneous, freely sighed by wisdom, without being touched by samādhi.
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 wear, if there is no wear, there is no point. Everything is known.
復次若[5]滿清淨戒，是善法住處故，名不偏不穿。	If the repetition [5] is full of pure precepts, it is the residence of the good Dharma, and the name is fair.
作[6]姓稱譽故，名無點無垢。	As [6] the surname is commendable, the name is not pointless.
以斷愛故，名為自在。	Because of the broken love, the name is free.
聖所樂故，無有過患。	The sanctuary is happy and there is no trouble.
智慧所嘆離戒盜故，[7]故名無所觸。	Wisdom sighs and steals from the precepts, [7] so the name does not touch.
成不退處，故令起定。	The place is not retreated, so the order is set.
以餘行當念戒。	Take the remaining line as a precept.
名戒者，是樂無過患、是姓可貴，以財物自在。	The preceptor is free from trouble, has a precious surname, and is free with money.
如先所說戒功德，如是廣說可知。	As mentioned earlier, the virtues of precepts are widely known.
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。	The Zen meditator uses this gate, this deed, and this merit, chanting precepts, from the belief that the mind is not chaotic, and the mind is not chaotic to destroy the cover, the meditation is divided into, and the outside meditation becomes the residence.
餘如初廣說(念戒已竟)。	Yu Ruchu Guang said (Nanjing has finished).


問：	ask:
云何念施？	Yun He Nian Shi?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何為修？	What is cloud repair?
答：	answer:
施者，為利他故，樂饒益他。	The giver, for altruism, is happy to benefit him.
為他人得，捨自財物，此謂施。	To obtain for others and to give up one's own money is called giving.
以念施功德現念捨，彼念、隨念、正念，此謂念施。	Doing merits with thoughts and presenting renunciation, other thoughts, free thoughts, and righteous thoughts, this is thought giving.
彼念住不亂，此謂修。	His mindfulness is not chaotic, this is cultivation.
令起施功德為相，不[8]蓄為味，不慳為處。	Let the meritorious deeds be the phase, not [8] accumulate for taste, and do not save.
若人修行念施，成得十功德。	If people practice mindfulness, they 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, there is no saving and no greed to give with music, read for many people, be kind to others, not afraid of others, rejoice in compassion, be kind and happy, and be eager.
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。	Yunhe practitioners, the first-time meditation person sits in solitude, contemplates all minds, does not disturb one's mind and gives, and benefits me with what I sacrifice, and benefits me with kindness.
世人為慳垢所牽，我住無慳垢心，[9]我常施與、常樂行施、常供給、常分布。	The world is led by dirt, I live without dirt,[9] I always give, always be happy, always provide, and always distribute.
彼坐禪人以此門以此行以此[10]功德，現念施，彼心成信。	The person who sits in this way, this way, and this [10] merits, presents mindfulness, and his heart becomes faith.
由信由念故，心常不亂。	From the belief to the reason, the heart is not chaotic.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。	With the mind of being undisrupted, dying out of the covers, the meditation is divided, and the layman meditation becomes the dwelling.
餘如初廣說(念施已竟)。	Yu Ruchu Guang said (Nian Shi has been completed).


問：	ask:
云何念天？	Yun He Niantian?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何修行？	Yun He practice?
答：	answer:
依生天功德，念自身功德。	Rely on one's own merits, and recite one's own merits.
彼念、隨念、正念，此謂念天。	Bi Nian, Sui Nian, and Mindfulness, this is Nian Tian.
彼念住不亂，此謂修。	His mindfulness is not chaotic, this is 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。	Make one's own merits, heavenly merits, etc. as aspects, love and respect for merits, and believe in merits for fruit.
若人修行念天，成得八功德。	If people practice chanting, they will achieve eight merits.
如是彼人五法增長，所謂信、戒、聞、施、慧，成天人所念愛敬。	If that person’s five principles grow, the so-called faith, precepts, hearing, giving, and wisdom are what people love and respect.
[11]於說功德果報，大歡喜踊躍，自重其身，及天人所貴。	[11] Yu said that meritorious deeds are rewarded, and he is enthusiastic about his self-respect, and is valued by heaven and man.
念戒念施以入其內，向善趣、向醍醐。	Nian Jie Nian is put into it, towards kindness and interest, and towards divinity.
云何修行者，初坐禪人入寂寂坐，攝一切心。	Yunhe practitioners, the first-time Zen meditator sits in solitude, taking all minds.
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。	In order not to be confused, Nian Tian has four kings and heavens, thirty-three days, a sky with flames, a sky with flames, a sky with a paradise, a heaven with others, a sky with a brahman body, and a natural life.
以信成就，諸天從此生彼；	Achievement by faith, the heavens live from now on;
我復如是有信。	I have the same letter.
如是戒、如是聞、如是施、如是慧，成就彼諸天，從此生彼；	If it is the precept, if it is smelling, if it is giving, if it is wisdom, accomplish the heavens and live from this;
我復如是有慧。	I am so wise.
當念其身、當念諸天，信、戒、聞、施、慧。	You should read your body, the heavens, faith, precept, hearing, giving, and wisdom.
彼坐禪人以此門以此行以功德現念天，彼心成信。	The Zen meditation person uses this door and this way to show the heavens with merit, and his heart becomes faith.
以由信由念，心成不亂。	By faith and thought, the heart will not be chaotic.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。	With the mind of being undisrupted, dying out of the covers, the meditation is divided, and the layman meditation becomes the dwelling.


問：	ask:
何故念天功德，不念人功德？	Why do you recite heavenly merits and not human merits?
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 of the heavens are the most wonderful, the life is the most wonderful, the earth is the wonderful place, and the heart is in the wonderful place.
餘如初廣說(念天已竟)。	Yu Ruchu Guang said (Nan Tian has finished).


解脫道論卷第六	Liberation Road, Volume VI


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7. DISTINGUISHING SUBJECTS OF MEDITATION



https://cbetaonline.dila.edu.tw/en/T1648_007	https://cbetaonline.dila.edu.tw/en/T1648_007



T1648 解脫道論卷/篇章七	T1648 Liberation Taoism Volume/Chapter 7
解脫道論卷第七	Liberation Taoism Volume Seven
[12]阿羅漢優波底沙梁言大光造	[12] Arahant Upodi Sha Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

[13]行門品之四	[13] The fourth of the line
問曰：	Asked:
云何念安般？	How can the cloud be peaceful?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何修行？	Yun He practice?
答曰：	Answer:
安者入，般者出。	The safe ones enter, the ordinary ones out.
於出入相，彼念、隨念、正念，此謂念安般。	In the phase of entering and leaving, other thoughts, random thoughts, and righteous thoughts, this is like mindfulness.
心住不亂，此謂修。	The mind is not chaotic, this is repair.
[14]令起安般想為相，觸思惟為味，斷覺為處。	[14] It makes peace of mind as the form, touches the thought as the taste, and perceives as 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。	Those with meritorious deeds, as if one practises peace and tranquility, become silent, triumphant, solemn, lovely, and entertaining themselves.
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 you count the evil and unwholesome decrees that are eliminated, the body is not slack, the eyes are not slack, the body is unshakable, and the heart is unshakable, so that the four minds, the seven enlightenments, and the full liberation.
世尊所嘆，聖所住止，梵所住止，如來所住止。	The Blessed One sighs, the sanctuary abides, the brahma 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 go to Alanruo, Ruo go under a tree, or go to a place of solitude, you will sit in a squat and stand straight ahead.
彼坐禪人，念入息、念出息。	He sits and meditates, recites the breath and the breath.
[15]念出息若長出息，我息長出，如是知之。	[15] If the recitation breath grows, my breath grows, so know.
若長息入，我長息入，如是知之。	If I breathe in, I breathe in, so know.
若[1]短息入，我[＊]短息入，如是知之。	If [1] short-term income, I [*] short-term income, so know.
若短息出，我短息出，如是知之。	If it is short-breath, I short-breath, so know.
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。	This is how I feel when I enter, and how I feel when I am out of breath, knowing happiness and happiness, knowing what the heart does, extinguishing the heart, making joy, educating, and liberating, seeing impermanence, seeing no desire, seeing death, seeing renunciation, In this way, I feel the detachment.
我[2]出息如是覺見出離，我[3]出入息如是，於是現前令學安者。	If I [2] feel the renunciation, I [3] feel the renunciation, so I am now the one who has learned to settle.
謂繫念住於鼻端、或於口脣。	It means that mindfulness is on the nose or lips.
是出入息所緣處。	It's the place where you enter and leave.
彼坐禪人以安念此處，入息出息於鼻端口脣以念觀觸。	The meditator who sits in the meditation meditates here in peace, and the breath and breath flow through the nose and lips to observe and touch.
或現念令息入、現念令息出。	Or the present thought makes the breath enter, the present thought makes the breath out.
現於息入時不作意，於出時亦不作意。	Now he doesn't care when he gets in, and he doesn't care when he leaves.
是出入息所觸鼻端口脣，以念觀知所觸，現念令入現念出息。	It is the nose, mouth, and lips touched by the inhale and breath, and the mind is touched by mindfulness, and the present mind makes the breath out of the breath.
如人[4]觸材以緣鋸力，亦不作意鋸去來想。	For example, people [4] touch the material with marginal sawing force, and don't even think about it.
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。	If you are a sitting meditation person, you do not think about entering or exiting the breath. The nasolabial port and the lips touched use mindfulness to observe, the current mindfulness makes the breath, and the current mindfulness makes the breath.
若坐禪人於[5]入出息作意內外，其心成亂。	If a sitting meditator is in and out of breath in and out of [5], his mind becomes chaotic.
若心起亂，其身及心成懈怠動搖，此是過患。	If the mind is in chaos, the body and mind become slack and shaken, this is a fault.
若最長息、若最短息，不應作意。	If the interest rate is the longest and if the interest rate is the shortest, you should not be bothered.
若作處最長、最短息，其身及心皆成懈怠動搖，此是過患。	If the position is the longest and the shortest, the body and mind become slack and shaken, this is a fault.
由出入息種種相故，不應作著。	Because of the various reasons of income and outflow, it should not be done.
若如是作心，餘緣成亂。	If you do your mind like this, the rest 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 disturbed, the body and mind will become lax and vacillate, and there will be boundless troubles.
起出入息，以無邊[6]懈故，應作想如是心不亂。	To start the income and out of breath, with boundless [6] laxity, you should think about it if you are not confused.
若心遲緩、若心利疾，不當精進。	If the heart is slow, if the heart is ill, don't be diligent.
若作遲緩精進，成懈怠睡眠；	If you make slow progress, it will become slack sleep;
若作利疾精進，成起調。	If you make good progress, become a starting 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 sitting in meditation, if he arises with sluggish sleep, if he arises with tune, his body and mind become slack and shaken, this is a fault.
彼坐禪人以九小煩惱清淨心現念入息，彼相得起。	He who sits in meditation with his nine small worries and pure mind, he can afford it.
名相者，如抽綿、抽古貝觸身成樂觸，如涼風觸身成樂觸。	Those with name and appearance, such as pulling cotton and ancient shells, touch the body into a happy touch, like the cool breeze touches the body into a happy touch.
如見入出息風觸鼻口脣，念作風想，不由形色，此謂相。	If you see the breath and breath touch your nose, mouth, and lips, you can't help but think about your style.
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 you are sitting in meditation, you can grow by cultivating more and more; if your nose grows, you can live in multiple places between your eyebrows and your forehead, and you will be full of wind.
從此增長，滿身猗樂，此謂具足。	Since then, growth, full of joy, this is enough.
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。	There will be people who are sitting meditating. From the beginning, they have seen strange things, like smoke and fog, dust and broken gold, like needles, like ants biting, and seeing all kinds of 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 the mind of the person who sits in meditation is not clear, the dreaming of the alien mind will become inverted, and it will not become the mind of the person.
若明了坐禪人，不作異意想，念現入息、念現出息，[7]離作餘想。	If you understand the sitting meditator, you should not think differently, think about your breath, think about your breath, [7] leave the rest of your thoughts.
若如是作意，異相即滅。	If this is the intention, the alienation 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。	It is a person who is sitting in meditation who gains a subtle aspect.
以相自在，欲起修行。	Be at ease with each other and want to practice.
由欲自在，念現[8]入息、念現出息，起喜。	From the desire to be free, recite the breath [8], recite the breath, and rejoice.
已喜自在、已欲自在，念現入息、念現出息，起[9]捨。	Already happy, already wanting to be at ease, recite the income, recite the breath, start [9] renunciation.
[10]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。	[10] He has given up, desires to be at ease, and is already at ease. He is not disturbed by his mind.
若心不亂，諸蓋滅，禪分起。	If the mind is not chaotic, all obscurations will be destroyed, and meditation will start.
此坐禪人已得寂滅勝四禪定，如初廣說。	This sitting meditator has achieved the victory of nirvana over the four meditations, as Chu Guang said.
復次先師說四種修念安般，所謂算、隨逐、安置、隨觀。	Master Fuci said four kinds of meditation, the so-called calculation, follow-up, placement, and follow-up.


問曰：	Asked:
云何名算？	What is the name of the cloud?
答曰：	Answer:
初坐禪人，從初出息[11]乃至入息，從一至十，過十不算。	A person who is sitting at the beginning of the Zen meditation, from the first breath [11] and even the income, from one to ten, not over ten.
復說：	Repeat:
從一至五，過五不算，不令意誤，是時當算。	From one to five, more than five is not counted, not to make a mistake, it is time to count.
乃至離算，從入出息事念住，此謂名算。	Even divorce, mindfulness from entering and exiting things, this is called name calculation.
[12]隨逐者，攝算，以念無間逐出入息，此謂隨逐。	[12] The follower, the reckoning, expels the income with mindfulness, this is called the follower.
名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風[13]相令念住，此謂安置。	The name of the settler, either the nose or the lips, is the place where the in and out breath touches, in the style of the other [13] to make mindfulness, this is called placement.
名隨觀者，由觸自在，當隨觀相；	The name follows the viewer, feel free to touch, and should follow the outlook;
於此所起喜樂等法，應當隨觀，此謂隨觀。	The dharma of joy, etc. arising from this should be surrendered.
彼算為覺滅，令得出離覺。	He is counted as enlightenment, so that makes Li enlightenment.
隨逐者，為滅麁覺。	Those who follow suit are for the extinction of yue.
於出入息作念無間安[14]置，為斷於亂，作不動[15]想。	Set in the mind of the inward and outward breath [14], in order to break from chaos, do not move [15] think.
隨觀者，為受持[＊]想、為知勝法。	The follower thinks for holding [*] and knows how to win.
若長入息、若短出息，於短入息如是學之者，方便所作；	If you have a long income, if you have a short income, it is convenient for those who learn from a short income;
過於其性，此謂長。	Too much sex, this is long.
性者，現智[16]智，為現不愚癡事。	The sex, present wisdom [16] wisdom, to present not stupid things.


問曰。	Asked.
云何不愚癡事？	Why is Yun not foolish?
答曰：	Answer:
初坐禪人得身心[17]倚，以入出息念現作住，其出入息成細。	People who first sit in meditation have to lean on their body and mind[17], and they live with the mindfulness of in-breathing, and their in-breaths are detailed.
出入息細故，成不可取。	It's not advisable to get into and out of it.
時坐禪人若長息隨觀作長，乃至相起住。	If a person in Shizai meditation breathes for a long time, he grows according to the observation, and even rises and stays together.
若相已起住，以性應作意，此謂不愚癡。	If the phase has risen and stayed, it is not foolishness to act with sex.
復次當為心消息，有時作長、有時作短，如是當修。	Repetitions should be the heart news, sometimes long, sometimes short, so it should be repaired.
復次坐禪人，以事令分明相起，是事當修。	People who sit in meditation again and again, with the order of things to distinguish each other, is to cultivate.
知一切身我入息，如是學者以二[18]種行知一切身，不愚癡[19]故、以事故。	Knowing all the body and our income, if the scholar knows all the body with two [18] actions, not stupidity[19] and accidents.


問曰：	Asked:
云何無愚癡知一切身？	Why does Yun know all the body without being foolish?
答曰：	Answer:
若坐禪人念安般定，身心喜樂觸成滿。	If the person sitting in meditation is calm and calm, the body and mind will be full of joy.
由喜樂觸滿，一切身成不愚癡。	Touched by joy, everything is not stupid.


問曰：	Asked:
云何以事知一切身？	How does the cloud know everything?
答曰：	Answer:
出入息者，所謂一處住色身。	Those who live in and out of breath are the so-called dwelling body.
出入息事心心數法名身，此色身名身，此謂一切身。	The mind, mind, and mind count the Dharma, name and body, this body, name and body, this is all body.
彼坐禪人，如是以見知一切身。	He who sits in meditation knows all bodies in this way.
雖有身，無眾生、無命。	Although there is a body, there is no living beings and lifeless.
如是學者，謂三學：	If it is a scholar, it means three studies:
一增上戒學、二增上心學、三增上慧學。	One increases to precept school, two increases to mind school, and third increases to wisdom school.
如實戒，此謂增上戒學；	To prescribe truthfully, this means to attend precept school;
如實定，此謂增上心學；	To be honest, this means to increase the mind learning;
如實慧，此謂增上慧學。	Truthful wisdom, this means 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。	Those who are sitting meditators, these three studies, learn from other things with mindfulness, and have cultivated more. This is the order of learning to destroy the body, and my income is to learn.
云何名身行者，此謂出入息。	What is the name of the person who walks in the cloud?
以如是身行曲申，形隨[20]申動[21]踊振搖。	In this way, the form will be shaken with [20] Shen Dong[21].
如是於身行，現令寂滅。	If you walk in your own way, now let the silence die.
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。	Subsequent to the nun body movement appears to cause nirvana, practice the first jhana with a careful body, learn the second jhana from the most detailed practice, and learn the third jhana from the most detailed practice, so that no more than to cultivate the fourth jhana.


問曰：	Asked:
若無餘，滅出入息，云何修行念安般？	If there is no more, stop the inward and outward breath, how can the cloud practice mindfulness?
答曰：	Answer:
善取初相故。	Good to take the beginning.
以滅出入息，其相得起，成修行相。	In order to destroy the inward and outgoing breath, the phase can afford to become a spiritual phase.
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 jhanas know that happiness is something and what we are in. If you are a scholar, your mind will show your breath, and your mind will show your breath, and you will rejoice in the second jhana.
彼喜以二行成知，以不愚癡故、以事故。	Bixi uses two actions to achieve knowledge, not foolishness, and accidents.
於是坐禪人入定成知喜，[1]不以愚癡，以觀故、以對治故、以事故，成知樂我入息。	So people who sit in meditation enter meditation into knowing happiness, [1] not to be foolish, to observe the cause, to cure the cause, to cure the accident, to become knowledge and joy.
如是學者，彼現念入息、現念出息，於三禪處起樂。	If he is a scholar, he will now recite the breath, and he will be happy in the three jhanas.
彼樂以二行成知，以不愚癡故、以事故。	Bi Le is known by the two actions, not by stupidity, by accident.
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 can breathe in with my heart, and if scholars say I act with my heart, it means wanting to receive.
於四禪處起彼彼心行，以二行成知，以不愚癡故、以事故。	In the four meditations, the mind and the other will act, and the two acts will become the knowledge, so as not to be foolish or accidental.
以如初說，令寂滅心行我息入，如是學者說心行，是謂想受。	According to what I said at the beginning, let the perishable mind act and let me breathe. If the scholars say that the mind acts, it means wanting to receive.
於麁心行令寂滅，學之如初所說，知心我入息。	Yu Nie's action makes nirvana, and he learns as he said at the beginning, knowing my breath.
如是學者，彼現念入息、現念出息。	If he is a scholar, he will now recite his breath, and he will recite his breath.
其心入出事，以二行成所知，以不愚癡、以事故。	His heart enters into trouble, and he knows with two actions, so as not to be foolish and accidents.
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 with joy. If the scholars say that joy is said to be joy, I am excited by joy at the second jhana, and learn as I said at the beginning.
令教化心我入息。	Let the education transform the heart and my income.
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。	If you are a scholar, he is sitting meditating, he is thinking about his breath, he is thinking about his mind, he is thinking about things, he is focused on things, so he stays in his mind, he is devoted to teaching, and he learns to liberate his mind.
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；	If you are a scholar, he is sitting in meditating, and he is thinking about his breath and thinking about his breath. If his mind is slow, he will be free from slack;
若心利疾，從調令解脫學之；	If the heart is conducive to illness, learn it from the adjustment order;
若心高，從染令解脫學之；	If the heart is high, learn it from the dyeing order;
若心下，從嗔恚令解脫學之；	If the heart is down, learn from the anger and liberation;
若心穢污，從小煩惱令解脫學之。	If the heart is filthy, the troubles from an early age make it free to learn.
復次於事若心不著樂，令著學之，常見無常我入息。	Repeatedly, if the heart is not happy, it will make me learn, and I will often be impermanent.
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[2]其生滅學之，常見無欲我入息。	If it is a scholar, he is thinking about the in-breath, the current-mind-out-breath, his in-breath and the in-out-breath matter the mind-mind numbering method, see [2] the theory of birth and death.
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。	If you are a scholar, if you are thinking about your breath now, you are thinking about your breath now, there is no desire for the impermanence of the law and the other, which is the muddy income, and it is common to destroy the self income.
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。	If it is a scholar, the impermanence sees its faults as it is, the extinction of the other self is muddy, and the learning is seen in solitude, and it is common to leave and enter.
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。	If it is a scholar, the impermanence sees its faults as it is, and retreats in his faults, stays in solitude and mud, and makes the heart happy to learn.
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[3]滅泥洹。	If it is loneliness, if it is wonderful, the so-called silence of all actions, all troubles out of separation, love, desirelessness, and solitude [3] extinguish mud.
於此十六處，初十二處成沙摩他毘婆舍那，見初無常；	In these sixteen places, at the twelfth place, Samata Vipassana is formed, which shows the impermanence of the beginning;
後四處唯成毘婆舍那。	After that, there is only Vipassana.
如是以沙摩他、毘婆舍那可知。	Such as Ishamata and Vipassana.
復次彼一切四種，[4]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。	Repeat all four of them. [4] One is that the practice of awakening is sufficient, and sometimes one sees the mind-in-breath and the breath-out. This is the length of the knowledge, which makes the body go, the mind goes, and the heart is happy. , Make education transform the heart, make the heart free.
此謂令起知一切身、知樂、知心所行。	This means that awakening knows all the actions of the body, happiness, and mind.
知心者，此謂觀具足。	For the confidant, this means that the view is sufficient.
常見無常所初四行，此謂有時見。	It is common in the fourth line of impermanence, this is sometimes seen.
復次修者，以念安般受持地是修。	Those who are re-cultivators are cultivating as long as Nian'an.
是安般念受持地，是受持、是有[5]覺，彼有覺有觀有觀地。	It is the place where mindfulness is held, it is held, there is [5] enlightenment.
知喜者是[6]二禪地，知樂者是第[7]三禪地，知心者是第四禪地。	Those who know happiness are [6] the second meditation ground, those who know music are the [7] third meditation ground, and those who know the heart are the fourth meditation ground.
復次彼一切成二種，謂修及滿。	Repeatedly, everything is divided into two kinds, that is, repair and fullness.
於是修行，唯彼名滿者，十六行不減。	So practice, only those who are full of fame, do not reduce the sixteen lines.
修者如種，功德因故。	The cultivator is like a kind, and the merits are for different reasons.
名滿者，猶如花菓，從相似出故。	Those who are full of fame are like flowers and fruits, from similarities.
若如是修行念安般，成滿四念處。	If you practice mindfulness in the same way, you will reach the four mindful places.
修四念處，滿七菩提分。	Cultivate the four mindfulness points to achieve seven bodhi points.
修七菩提分，滿明解脫。	Cultivating seven bodhi points, full of liberation.


問曰：	Asked:
云何得如此？	Why is the cloud like this?
答曰：	Answer:
長出入息所初四處，成身念處。	Grow up and out of the fourth place of the income center, become the mindful place.
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 the beginning becomes the place of thought, the place of knowing the mind becomes the place of mind, and seeing the place of impermanence becomes the place of thought.
如是修念安般成滿四念處。	In this way, Xiu Nian'an becomes full of four thoughts.
云何以修四念處成滿七菩提分？	Why does the cloud cultivate the four thoughts to achieve seven bodhi points?
修念處時於念成住不愚癡，此謂念覺分。	When you practice mindfulness, you are not foolish in mindfulness. This is called mindfulness.
彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。	The person who sits in meditation is mindful, knowing that the choice of suffering is impermanent. This is called the bodhi of choice.
如是現擇法行精進不遲緩，此謂精進覺分。	If the practice of diligence is not slow by choosing the method, this is called diligence and awareness.
由行精進起喜無煩惱，此謂喜覺分。	From the level of diligence, there is no worries about happiness. This is called happiness.
由歡喜心其身及心成猗，是謂猗覺分。	The body and mind become yue from the joyful mind, which is called yuefen.
由身猗有樂其心成定，此謂定覺分。	From the body's happiness to the mind to form concentration, this is called concentration.
如是定心成捨，此謂捨覺分。	If you are centered on a home, this is called awakening.
以修四念處，成滿七菩提覺分。	By cultivating the four mindfulnesses, you can achieve seven bodhi enlightenment.
云何以修七菩提覺分成滿明解脫？	Why does the cloud cultivate seven bodhi enlightenment and be divided into full liberation?
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 more seven enlightenment points, the Tao will become full in an instant, and it will become full of liberation in an instant.
如是修七菩提分，成明解脫滿。	In this way, the seven bodhi points are cultivated to achieve fullness and liberation.


問曰：	Asked:
一切諸行由地成有覺無覺，如是念安般，何故[8]唯說念安般為除覺，不說餘耶？	All the deeds come from the ground to enlightenment and unconsciousness, just like mindfulness, why[8] only speaking of mindfulness is to eliminate enlightenment, not to mention Yuye?
答曰：	Answer:
不依如此說覺。	I don't think so.
不住者，是禪障礙，是故除覺依此義說。	Those who do not live are obstacles to Zen.
何故於風樂觸？	Why is Yu Feng Le Touch?
由[9]心樂著如覺，乾闥婆聞聲隨著，是故斷覺。	From [9] the heart is happy as if, and Gan Dapo hears the sound, so it is so awake.
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)。	Repeatedly, like traveling through ponds, focusing on [*] leaning against, therefore, it is said that Nian'an is like awakening.


問曰：	Asked:
云何念死？	Yun He Nian died?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何修？	Yun Hexiu?
[10]答：	[10] Answer:
壽命行斷，此謂為死。	Life is broken, this is called death.
彼念住不亂，此謂為修。	His mindfulness is not chaotic, this is called cultivation.
自壽命斷為相，厭患為味，無難為處。	Since life is broken, there is nothing difficult to do.
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。	Those with meritorious virtues, if they practice mindfulness and death, they will become unwilling to let go, or hate and unwholesome in the best way. They will not suffer from many animals and the heart will not be stigmatized in various costumes. They will not be greedy in the body and life expectancy, and think about impermanence and hard thinking. , No self-thinking will make Chengcheng full, Chengxiang good and fun towards Yutai, dying will never fail.
云何修行？	Yun He 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。	The first-time meditation person sits in solitude, contemplating all life and death without disturbing the mind. I enter the method of death, the interest of death, but the method of death, as said in Niedi Rupotaxudara.
若人樂觀死，當觀被殺人見死因緣。	If you are optimistic about death, you should see the cause of death when you are killed.
於是念死有四種：	So there are four kinds of Nian Death:
憂相應、驚相應、中人相應、智相應。	Corresponding to worry, responding to shock, responding to the middle man, responding to wisdom.
如喪愛子心生緣念，此謂憂相應；	If the heart of a beloved child is born with thoughts, this is the corresponding worry;
悲念童子卒暴命終，此謂驚相應念；	The sorrowful boy died violently.
如闍維人念離生故，此謂中相應念；	If the Xiwei people recite the death of life, the corresponding ideology in this predicate;
常觀世間心生厭患，此謂智相應念。	Constantly observing the world's heart is bored, this is the wisdom and corresponding thought.
於是坐禪人，憂相應、驚相應、中相應不應修行。	Therefore, those who are sitting in meditation should not practice in response to anxiety, response to shock, and response to moderate response.
何[11]以故不能除過患？	Why [11] can't eliminate the trouble?
唯智相應勤修行能除過患。	Only wisdom can eliminate troubles by practicing diligently.
死者有三種：	There are three kinds of dead:
等死、斷死、念念死。	Wait to die, die, and die in Nian Nian.
云何名等死？	Why is Yun waiting to die?
依[1]修眾生，此謂等死。	Cultivating sentient beings according to [1] means waiting for death.
名斷死者，謂阿羅漢，煩惱已斷。	The name of the dead is called an Arahant, and the troubles have been broken.
名念念死者，諸行念念滅。	Nian Nian Nian the dead, all deeds Nian Nian die.
復次死有二種：	There are two kinds of repeated deaths:
不時節死、時節死。	Die from time to time, die from time to time.
或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。	Suicide, homicide, illness, or death without cause, this means death from time to time.
或壽命盡乃至老死，此謂時節死。	Or end of life or even old age. This is called death in season.
應念此二種死。	Should read these two kinds of death.
復次以八行，先師所說修念死。	Repeatedly use the eight elements, as the teacher said, Xiu Nian death.
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。	For example, the evil people are chased away, based on no cause, based on the original, multiple attributes based on the body, due to lifespan and powerlessness, separated by a long time, due to no relationship, and due to the moment.


問曰：	Asked:
云何以兇惡逐修行念死？	Why is Yun so fierce that he cultivates to death?
答曰：	Answer:
如被殺人將往殺處，[2]以兇惡人拔刀隨逐。	If the murdered person will go to the killing place, [2] the wicked person will drew a sword and followed.
彼見兇惡人拔刀隨後，如是思惟：	When he saw the evil man draw his sword, he thought like this:
此人殺我，何時我當死？	This person killed me, when should I die?
我行一一步，於何步當死？	I go one step at a time, where should I die?
我去必死，我住必死，我坐必死，我眠必死。	I go and die, I live, I die, I sit, and I sleep.
如是坐禪人以兇惡人逐故，當修念死。	In this way, a person who sits in a meditation will follow the wicked person, and he should cultivate mindfulness.


問曰：	Asked:
云何以無因緣故修念死？	Why does Yun cultivate his mind for no reason?
答曰：	Answer:
無因緣無方便以生[3]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。	Living without cause and without convenience [3] can make immortality, such as the sun and the moon, without cause and without convenience, can make it impossible, and if there is no cause, cultivate mindful death.


問曰：	Asked:
云何以本取故修念死？	Why does the cloud take the original and the original to repair the mind?
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。	He Xian Duo Cai King, Mahayana King, Great Divine Power Great Good See King, Top Life King, etc., all these kings entered the law of death.
復次[4]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。	Repetition [4] The past immortals, great supernatural powers and great supernatural powers, the immortal Pishamiduosha Moda pears are out of water and fire, and return to death.
復次先聲聞，有大智慧有大神通有大神力，舍利弗、目[5]犍連等，彼入死法。	Repeatedly heard first, there is great wisdom, great supernatural powers, great supernatural powers, Sariputra, Mu[5] Qianlian, etc., they will die.
復次諸緣覺人，自生無師，一切功德成就，亦入死法。	People who are enlightened by the conditions for multiple times are born without a teacher, and all merits and virtues are also entered into 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。	Repeatedly such as coming, offering, and enlightenment, there are boundless and supreme actions, and when you reach the other side of merit, you also enter the law of death.
何況於我少時壽命，不當入死法？	What's more, when I am too young to live, I should not die?
如是以先取故修念死。	If so, first take the reason and repair the mind to death.


問曰：	Asked:
云何以身多屬故修念死？	Why is it that the body of the cloud is so much because of the reason?
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[6]兌成入死法，或人非人所殺成入死法。	Combination of wind phlegm and synthesis in the method of death, or the combination of various insect species, or the diet is not adjusted to the method of death, or the poisonous snake, centipede shoots the scorpion rat bite into the method of death, or the teacher, tiger, leopard, dragon and cattle, etc.[6] Law, or the law of death by people who are not human.
此身如是，多所屬故，修念死法。	This body is like this, so many belong to it, and cultivate the method of death.


問曰：	Asked:
云何以壽無力故修念死？	Why does the cloud fail to live, so Xiu Nian die?
[7]答：	[7] 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 two elements, the lifespan is weak, so the cultivation is based on mindful death, the weak is due to the weak, and the life is weak.


問曰：	Asked:
云何處無力故壽命無力？	Where is the powerlessness of the cloud and the powerlessness of life?
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, like blisters, plantains, and water foam. There is no truth, but the truth is away.
如是處無力故，成壽命無力。	Life is weak.


問曰：	Asked:
云何依無力故成[8]壽無力？	Why Yun He is unable to survive [8] Longevity?
答曰：	Answer:
此名出入息所縛、四大所縛、飲食所縛、四威儀所縛、[9]緩所縛，如是依無力故成壽命無力。	This name is bound by the breath, bound by the four major factors, bound by the diet, bound by the four majesty, [9] slow bound, and if it is weak, life is weak.
如是以此二行，以壽命無力故，修念於死。	If you follow these two lines, you will die with life-span.


問曰：	Asked:
云何以遠分別修念死？	Why does Yun Yiyuan cultivate Nian Death separately?
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。	From Yu Jiuyuan, everything has been born, and in the present world only a hundred years, all have entered the law of death, the so-called Jiuyuan separation and death.
復次當修，我於日夜詎能得活？	I should be repaired again and again, can I live 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？	World-Honored Dharma I have great grace, if I can live a day?
或復半日我詎能活？	Or can I live in half a day?
或復少時我詎能活？	Or will I be able to live when I am young?
或一食時或半食時我詎能活？	Or can I live with one meal or half meal?
或四五揣我詎能活？	Or four or five guess I can live?
或入息時我詎能至出息時？	Or at the time of income I can go to the time of income?
或出息時我詎能至入息時？	Or at the time of exhalation I can reach the time of income?
以久遠分別，故修念死。	Parting in a long time, so Xiu Nian died.


問曰：	Asked:
云何以無相故修念於死？	Why does Yun cultivate his mind to death for no reason?
答曰：	Answer:
以無有相死無有時，以無相故修念於死。	There is no time to die with no existence, and there is no reason to cultivate mind to death.


問曰：	Asked:
云何以剎那故修[10]念死？	Why is it that the cloud has been repaired in an instant [10] Nian died?
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。	Not counting the past and the future, but counting the present conditions, the life of sentient beings stays at the time of one thought, from the other there is no second mindfulness, and all sentient beings have no mind at the moment.
如阿毘曇中說：	As Abhitan said:
於過去心，無已生、無當生、無現生。	In the past mind, there is no birth, no current birth, no present birth.
於未來心，無已生、無現生、無當生。	In the future mind, there is no birth, no present life, and no current life.
於現在心剎那，無已生、無當生、有現生。	In the present moment, there is no birth, no current life, and present life.
復如說偈：	As the saying goes:


壽命及身性，苦樂及所有，	Life span and physical nature, pain and all,
與一心相應，剎那速生起。	Corresponding to one mind, the instant arises.

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。	The heart is broken, the world is dead, and the world is dead.

如是以剎那故修念死。	In this way, you will repair your mind in an instant.
彼坐禪人以此門以此行，如是現修念死，起其厭患。	The meditation man who walked in this way, if he is cultivating mindfulness, he becomes bored.
由厭患自在，以念自在成心不亂。	Be free from boredom, and be free from confusion.
若心不亂，諸蓋滅，禪分成，起外行禪得住。	If the mind is not chaotic, all the meditations will be destroyed, the meditation will be divided, and the meditation will be able to stand outside.


問曰：	Asked:
無常想、念死，此二何差別？	What is the difference between impermanence and 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 yin is impermanence, and the bad name of the roots is thought of death.
以修無常相、無我相，為除憍慢；	Cultivating impermanence and selflessness, to eliminate slowness;
以修念死，無常相及苦相成住，以[＊]壽斷心滅。	To die by cultivating mindfulness, impermanence and suffering, and to live with [*] life to break the heart.
此謂差別(念死已竟)。	This is called the difference (it's over).


[11]問：	[11]Q:
云何念身？	Yun He Nian Shen?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何功德？	What merit?
云何修？	Yun Hexiu?
答：	answer:
修念身性，彼念、隨念、正念，此謂[12]念身。	Cultivating mindfulness, other mindfulness, random mindfulness, and mindfulness, this is called mindfulness [12].
此念住不亂，此謂修。	This mindfulness is not chaotic, this is cultivation.
令起身性為相，厭患為味，見無實為起。	Make up the body as a phase, weariness as a taste, see nothing as a result.
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。	Those who have merits can be endurance, fear, cold and heat, etc., impermanent thinking, non-self thinking, impure thinking, and trouble thinking. They want to become full, become free and get the four jhanas to distinguish. All the dharmas are satisfied with the modification order, towards goodness and interest, and towards typhoon.
云何修者，初坐禪人入寂寂坐，攝一切心，不亂心唯修心性。	The cultivator of Yunhe, the first-time meditation person sits in solitude, taking in all minds, not chasing the mind and only cultivating the mind.
云何修心性？	How does Yun cultivate his mind?
所謂此身髮、毛、爪、齒、皮、肉、筋、骨髓、腦、肝、心、脾[13]胇、膽、胃、肪膏、[14]腦膜、大腸、小腸、屎、尿、膿血、[15]淡污、涎、淚、涕唾不淨。	The so-called body hair, hair, claws, teeth, skin, meat, muscles, bone marrow, brain, liver, heart, spleen [13] Yin, gallbladder, stomach, fat ointment, [14] meninges, large intestine, small intestine, feces, urine , Pus and blood, [15] Faint stains, salivation, tears, unclean tears.
初坐禪人，於此三十二行，初次第上以次第下。	The first sitting in meditation, the thirty-two lines here, the first time to go up and down.
善哉以口語言，應常說常觀。	Kindness speaks words, and should always speak Changguan.
善哉以常觀口[16]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。	Goodness always observes the mouth[16] language, it is one and four lines at a time, only with the heart to be aware of the appearances of color, action, shape, place, and distinction, or one or two or more, good Take corresponding.
彼坐禪人如是以三種覺成起，以色、以厭、以空。	In this way, the sitting meditation person arises from 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 who sits in a meditation starts to appear in color, the person who sits in a meditation should take care of everything from color to freedom;
若坐禪人以厭起相，彼坐禪人以不淨應作意；	If the sitting meditator is disgusted, the sitting meditator should be impure;
若坐禪人以空起相，彼坐禪人以界應作意。	If a person who sits in emptiness takes shape, the person who sits in a meditation thinks about the world.
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 the sitting meditation person starts from the four jhanas, if the sitting meditation person starts to meditate according to the impure things, if the sitting meditation person starts the outside walking meditation according to the realm.
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。	So the scornful pedestrians start to show themselves, the greedy pedestrians start to hate, and the wise pedestrians start to show their lives.
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。	Repeatedly abusive pedestrians use color as their meaning, greedy pedestrians use disgust as their meaning, and Huixing people use their boundaries as their meaning.
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。	Repeat the thirteen behaviors as mindfulness of the body, such as seed, place, condition, flow, order, shape, insect seed, peace, gather, hate, impure, place, I don't know the kindness, I have the edge.


問：	ask:
云何以種當念身性？	Why is the cloud as a mindfulness?
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。	For example, all births such as cornus, Jusha, Duoji, etc. born of poisonous seeds, this body is born from impure parents.
不淨種生，此身成不淨。	Impurity, this body becomes impure.
如是以種當念心性。	In this way, consider the mind.


[1]問：	[1]Q:
云何以處當念身性？	Why should the cloud be considered physical?
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 follow the Zandola peanuts, but is not Kumutuo and Fendolijia peanuts, which are born in the mother's womb. They are born in the womb. They are born from the raw and mature two Tibetans. They are wrapped by the left and right side cysts. The bones are impure, and the body is impure.
如是以處當念身性。	In this way, consider the body.


問：	ask:
云何以緣當念身性？	Why does cloud consider fate as its body?
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 impurity grows, it will not grow with gold and silver beads, nor will it grow with the fate such as Agarwood.
此身從母腹生，母所食噉，涕唾涎[2]淚相雜。	This body is born from the mother's womb, and the mother eats and salivates.[2] The tears are mixed.
母胎所生，臭食流液得增長住。	The stinky food and fluid will grow in the womb.
從如是出，其所噉食飯乳䉽豆，涕唾涎[＊]淡共相和雜。	From this, he eats rice, milk and beans, and salivates [*] lightly in common and mixed.
此身以臭不淨流得增長住。	This body grows and lives with a smelly flow.
如是以緣當念身自性。	In this way, the condition is the mind of the body.


問[3]曰：	Question [3] said:
云何以流當念身自性？	Why does the cloud flow as the mind of the body?
答：	answer:
如皮囊盛滿屎尿，以多穿故不淨流出。	If the skin bag is full of excrement and urine, it will not flow out cleanly because of more wear.
此身亦然，盛滿屎尿。	This is also true, full of excrement 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 case, the body eats, eats, spitting, saliva, feces and urine are filthy, all kinds of impure, overflowing from the nine holes, so as to wear more and not to be full.
如是以流應念身自性。	If so, the flow should be thought of the self.


問：	ask:
云何以次第形當念身自性？	Why does the cloud think of the self in the second form?
答：	answer:
此身以初業次第立，[4]初七日成迦羅邏，二七日成阿浮陀，三七日成俾尸，四七日成[5]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[6]十七日成九竅，二十五七日生一萬七千[7]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 first karma stage, [4] became Kaluolo on the 7th day of the first day, Afuta on the 2nd and 7th, and the corpse on the 3rd and 7th. [5] Ana on the 5th and 7th. Six or seven days into four quarters, seven or seven days to regenerate four quarters, eight or seven days to regenerate twenty-eight quarters, ninety-seventh and seventeenth days to regenerate spine, eleventh seven days to regenerate three hundred bones, twelfth seven days to eight hundred Festival, on the 13th and 7th, regenerate nine hundred tendons, on the 14th and 7th, regenerate 100 meatballs, on the 15th and 7th, regenerate blood, on the 16th and 7th, produce skin, on the 17th and 7th, skin color, 18th and 7th, become skin color, 19 and 7 The wind generated by the sun is everywhere, two [6] on the seventeenth, the nine orifices, the twenty-fifth and the seventeenth [7] make up, the twenty-sixth and the seventh, the strong on the twenty-seventh, two Ninety-nine thousand pores were born on the 18th and 7th, and all identities became fully established on the 29th and 7th.


復說：	Repeat:
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 7th or 7th day of the body, squatting and sitting on the back of the mother, the wind generated by the karma on the 42nd and 7th, turning the feet up and head down towards the birth gate.
此時生世，說假名人。	Born at this time, say fake celebrities.
如是以次第形當念身性。	In this case, mind the body in the second form.


問：	ask:
云何以虫種當念身性？	Why does cloud think of worm species as body?
答：	answer:
此身八萬戶虫之所食噉。	This body is where 80,000 households of insects eat.
依髮之虫名髮鐵，依髑髏虫名耳[8]腫，依腦之虫名顛狂下。	According to the name of the worm in the hair, the hair is iron, the ear[8] is swollen according to the name of the skull, and the ear is swollen according to the name of the brain.
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[9]阿尸邏。	One 塸kulinpo, two Shivara, three Dara, and four Dara[9] Ashiluo.
依目之虫名舐眼，依耳之虫名[10]蚔耳。	The name of the insect according to the eye is lick the eye, and the name of the insect according to the ear is [10] worm ear.
依鼻之虫名[＊]蚔鼻，復有三種：	According to the name of the worm[＊]Fumbi, there are three types:
一名樓扣母[11]可、二名阿樓扣、三名摩那樓母可。	One Loukou mother[11], two Loukou, and three Mona Lou mothers.
依舌之虫名勿伽，依舌根虫名母但多，依齒之虫名狗[12]婆，依齒根之虫名優婆拘[＊]婆，依喉之虫名阿婆離呵。	The name of the insect of Yitong is Wujia, the name of the insect of Yitong is mother but many, the name of the insect of Yitooth is dog[12] Po, the name of the insect of Yitooth root is Youpoju[*]Po, the name of the insect is Apolihe.
依[13]頸之虫有二種：	According to [13] there are two kinds of neck worms:
一名虜呵羅、[14]二毘虜呵羅。	One Lukura, [14] Two Vikura.
依毛之虫名[＊]蚔毛，依爪之虫名蚔爪。	The name of the insect according to the hair[*]The name of the insect is lamella, and the name of the insect is called lamina.
依皮之虫有二種：	There are two kinds of worms:
一名兜那、二名兜難多。	It's hard for one person to do it and the second person to do it.
依膜之虫復有二[15]種：	There are two [15] species of worms according to the membrane:
一名鞞藍婆、二名[16]摩[17]諀藍婆。	One Yanlan Po, two[16] Mo[17] Xiaolan Po.
依肉之虫復有二種：	There are two kinds of worms:
一名阿羅[＊]婆、二名[18]羅婆。	One arrow[*]po, two[18] Luopo.
依血之虫復有二種：	There are two kinds of worms:
一名婆羅、二名婆多羅。	One Bharat and two Bharatas.
依筋之虫復有四種：	There are four kinds of worms of Yijin:
一名賴多虜、二名喜多[19]婆、三名婆羅婆多羅、四名羅那婆羅那。	One is Lai Dalu, two Kita[19] Pos, three Brahdara, and four Rana Brahna.
依脈之虫名[20]架栗俠那。	The name of the insect according to vein [20] Jia Li Xia Na.
依脈根之虫復有二種：	There are two kinds of Insects:
一名尸婆羅、二名優婆尸[21]尸羅。	One corpse and two excellent corpses[21]
依骨之虫復有四種：	There are four types of Boneworms:
一名遏褫([22]除里[23]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 curb ([22] Chuli [23]反) Bituo, two Anana Bituo, three Xiubi (painted shoes), and four Curio Bituo.
依髓之虫復有二種：	There are two kinds of worms:
一名弭([24]亡比反)社、二名弭社尸羅。	One Mi ([24] 死比反)社, two Mi She corpses.
依脾之虫復有二種：	There are two kinds of worms according to the spleen:
一名尼羅、二名比多。	One Nile and two more.
依心之虫復有二種：	There are two kinds of Insects:
一名死毘多、二名優鉢[25]拕毘多。	One is dead, and the second is excellent [25].
依心根之虫復有二種：	There are two kinds of worms of Yixingen:
一名滿可、二名尸羅。	One Man Ke and two Shi Luo.
依肪之虫復有二種：	There are two kinds of worms:
一名哿羅、二名哿羅尸羅。	One 哿罗, two 哿羅西罗.
依膀胱之虫復有二種：	There are two kinds of worms according to the bladder:
一名弭哿羅、二名摩訶哿羅。	One Mielao and two Mahara.
依膀胱根復有二種：	There are two types of bladder roots:
一名哿羅、二名哿羅尸羅。	One 哿罗, two 哿羅西罗.
依胞之虫復有二種：	There are two kinds of worms:
一名[26]娑婆羅、二名摩訶沙婆羅。	One [26] Suabhara and two Mahasabhara.
依胞根之虫復有二種：	There are two kinds of root insects:
一名賴多、二名摩訶賴多。	One Laiduo and two Maha Laidos.
依小腸之虫復有二種：	There are two kinds of insects in the small intestine:
一名帚賴多、二名摩[27]訶賴多。	One broom Laiduo, two Mo [27] Ha Laiduo.
依腸根之虫復有二種：	There are two kinds of worms:
一名波、二名摩訶死波。	One wave and two Maha death wave.
依大腸根虫復有二種：	According to the coliform rootworm, there are two species:
一名安那婆呵、二名[28][巾*尃]果婆呵。	One Anapo, two [28][巾*尃] Guopo.
依胃之虫復有四種：	There are four types of worms in the stomach:
一名優受哿、二名優社婆、三名知社婆、四名先市婆。	One excellent Shoukui, two excellent social wives, three wise social wives, and four first city wives.
依熟藏之虫復有四種：	There are four kinds of worms in Yishu Tibetan:
一名婆呵那、二名摩訶婆呵那、三名陀那[29]槃、四名粉那母可。	One Pohna, two Maha Pohna, three Dana[29]pan, and four fan Namu Ke.
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 name of the insect of Yidan must be more Lihe, the name of Yisai is slender, the name of Yihan is Suituoli, and the name of Yizhi is Mi Tuoli.
依強之虫復有二種：	There are two kinds of worms of Yiqiang:
一名藪婆呵母、二名社摩契多。	One serval mother and two Shemochiduo.
依彊根虫復有三種：	There are three types of Yiqiang rootworm complex:
一名處呵母珂、二名[1]陀[2]虜呵母珂、三名[3]娑那母珂。	One is Chu Humu Ke, two [1] Tuo [2] Lu Hu Mu Ke, and three [3] Suo Na 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、[4]偷羅等。	There are five kinds of insects, which eat in front of the body, eat behind the body, eat on the left side of the body, eat on the left side of the body, and eat on the right side of the body. The insects are named Yunda, Death Luo, Lip, Not dead, [4] stealing, etc.
依下二孔有三種虫：	There are three kinds of insects in the second hole:
一名拘樓拘羅唯喻、二名遮羅喻、三名寒頭波[5]拕。	One Gulou Kuluo Weiyu, two Zara Yu, and three Hantoubo[5] 拕.
如是以虫居止當念身性。	In this way, the worm’s residence is the mind of the body.


云何以安當念身自性？	Why is the cloud mindful of the self?
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[6]脾骨安住，[＊]脾骨於臂骨安住，臂骨[7]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。	It is anchored to the tibia of the foot, the tibia is anchored to the iliac bone, the iliac bone is anchored to the spine, the spine anchors to the [6] spleen, [*] the spleen is anchored to the arm bone, and the arm bone [7] ] Rest on the neck bone, the neck bone on the skull, the skull on the cheek bone, and the cheek bone on the tooth bone.
如是此身骨節纏[A1]裹，以皮覆上，成此穢身。	If this body is wrapped in joints [A1] and covered with skin, it becomes this filthy body.
從行業生，非餘能造。	Born in the industry, not made by rest.
如是以安當念身自性。	In this way, mind the nature of the body.


云何以聚當念身自性？	Why does the cloud gather as the mind of the body?
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[8]千[9]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, cheek bones, thirty-two dentition bones, seven bones, fourteen sternums, twenty-four flank bones, eighteen spine bones, two ilium bones, sixty-four hand bones, sixty-four foot bones, and flesh Sixty-four cartilage, three hundred bones, eight hundred knots, nine hundred tendons, nine hundred meatballs, seventeen thousand [8] thousand [9], eight million hairs, ninety-nine thousand hairs, sixty rooms , 80,000 insect species, each of his courage, saliva and brain rely on him, Liang Yan weighs four pairs.
血一阿咃，梁言以三[10]升。	The blood is one Ah, Liang Yan is three [10] liters.
如是等不可稱計種種形，唯是屎聚[11]屎集名身。	If so, it can't be called various forms, but shit gathers [11] shit gathers name and body.
[12]如二聚，當念身自性。	[12] As in two gatherings, consider the nature of the body.


云何以憎當念身自性？	Why does the cloud regard hatred as the mind of the body?
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，枕褥𣰽毺㲩𣰆床帳臥具等，種種飲食住止供養，心生愛重後成憎惡。	His heavy objects are the first to clean his favorite clothes, such as floral-scented body, solemn clothes, sleeping concealed pockets, pillows, bed tents and bedding, etc., all kinds of food and drink are provided, and the love becomes hatred after the love.
如是以憎惡，當念身自性。	If you hate it, think about your own nature.


云何以不清淨當念身自性？	Why is the cloud not pure when thinking about the nature of the body?
如是衣物種種服飾，已不淨潔，可更浣治還得清淨。	Such as clothing and various costumes, it is no longer clean, but it can be cleaned even more.
何故？	Why?
以性清淨故。	Because of sex purity.
此身不淨，不能令淨。	This body is impure and cannot be made pure.
復次以香塗身、以香水洗浴不能令淨。	Coating the body with incense and bathing with perfume will not make you clean.
何以故？	Why?
性不淨故。	Because of impure sex.
如是以不清淨[13]念身自性。	If it is impure[13], mind the nature of the body.


云何以處當念身自性？	Why should the cloud consider the nature of the body?
如花[14]依池生、如果依果處生，如是此身從種種煩惱疾患故生。	Ruhua[14] is born according to the pool, if it is born according to the fruit, then this body is born from various troubles and diseases.
如是眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、齒痛，患[15]嗽急氣、寒熱[16]腹痛、心悶癎狂、風病霍亂、癩癭吐血、癬瘡疥瘑、[17]痳[18]𤵘寒病等，此身有無邊過患。	For example, eye pain, ear pain, nose pain, tongue pain, body pain, headache, mouth pain, tooth pain, suffering from [15] cough, cold and heat [16] abdominal pain, congestion, panic, wind disease, cholera, vomiting blood from galls , Ringworm, sore, scabies, [17] 痳[18] 𤵘 cold disease, etc., this body has unlimited troubles.
如是以處當念身自性。	In this way, consider the nature of the body everywhere.


云何以不知恩當念身自性？	Why does Yun not know what kindness is when he thinks of his own nature?
其人雖復[19]料理自身以最勝飲食，或洗浴摩香眠坐衣[20]帔以自莊嚴，此毒樹身[21]反不知恩，向老向病向死，如親友不知恩。	Although the person [19] cooks himself in order to best eat, or bathes and sleeps in a sitting clothing[20], he is solemn, this poisonous tree body[21] does not know the kindness, to the old and the disease to the death, like the relatives and friends do not know the kindness .
如是以不知恩，當念身自性。	If you don’t know grace, you should think about your own nature.


云何以有邊當念身自性？	Why is there a way for the cloud to think about the nature of the body?
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 dimensioned, eaten, destroyed, or obliterated. This body has edges.
如是以有邊，當念身自性。	If there is an edge, consider the nature of the body.
彼坐禪人以此門以此行以自性，當念此身。	The Zen meditator uses this door, this way, to his nature, and he should think of this body.
以念自在、以慧自在，成不亂心。	Be at ease with thoughts and wisdom, and be free from chaos.
若不亂心，諸蓋滅，禪分起，隨其所樂成得勝(念身已竟)。	If you don't mess up your mind, everything will be destroyed, the meditation will be split up, and you will be victorious as you please (the mind body is finished).


問：	ask:
云何念寂寂？	Why does the cloud mean silence?
何修？	He Xiu?
何相？	What phase?
何味？	What?
何處？	where?
何功德？	What merit?
云何修？	Yun Hexiu?
答：	answer:
寂寂者，滅身心動亂。	Silencer extinguishes the chaos of body and mind.
已伏斷故，此謂寂寂。	It has been broken down, and this is called Ji Ji.
現念寂寂，彼念、隨念、正念，此謂念寂寂。	Reading the loneliness now, other thoughts, random thoughts, and righteous thoughts.
以念住不亂，此謂修。	Mindfulness is not chaotic, this is cultivation.
令起不動功德為相，不調為味，妙解脫為處。	Make immobility of merit as the aspect, not adjust for the taste, and wonderful liberation.
何功德者，若修行念寂寂，成安眠安覺、成寂[22]寂。	Those who have meritorious deeds, if they practice and think of loneliness, they will become peaceful and peaceful [22] loneliness.
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。	The roots of Jiji have aspirations to be fulfilled, become lovely and ashamed, and are often valued by people, who are kind to good, and to love.
云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。	Yunhe who is cultivating the other, the first-time Zen meditator enters the solitary sect, and can not be disturbed by everything.
如彼比丘諸根寂寂，心寂寂樂、一處寂寂。	Such as the solitude of the roots of the Bhikkhu, the solitude of the heart, the solitude of one place.
以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。	To live in response, Bibiqiu uses his body, mouth, and mind if he sees and hears, thinks with solitude, and merits solitude.
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。	The Bhikkhu precepts to have feet, set feet, wisdom, liberation, and liberation, knowing and seeing.
若比丘得見彼比丘，我說彼大[23]種大恩。	If the bhikkhu sees him, I say that he is a great favor.
若聞彼比丘，我說大恩。	If you hear of Piqiu, I say great favor.
若往彼，我說大[24]恩。	If you go there, I say great [24] En.
若[25]視供養彼、若念彼、若隨出家，我說彼大得恩。	If [25] regards him as offering him, if he is conscious of him, and if he becomes 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 bhikkhus hear his statement, they will get two liberties, the so-called body liberation and heart liberation.
彼比丘入初禪，以寂寂念諸蓋滅：	When Bibiqiu entered the first meditation, he died with solitude and thoughts:
若入第二禪，念彼覺觀滅；	If you enter the second jhana, you will be enlightened by mindfulness;
若入第三禪，念彼喜滅；	If you enter the third jhana, recite the happiness and die;
若入第四禪，念彼樂滅；	If you enter the fourth jhana, recite it and die;
若入虛空定，念色想、瞋恚想、種種想滅；	If you enter the void, you will have thoughts, aversions, and all kinds of desires to disappear;
若入識定，念彼虛空滅；	If you enter the samādhi, the emptiness of mind is extinguished;
若入無所有定，念彼識入想滅；	If there is no samādhi, mindfulness of consciousness enters and wants to die;
若入非想非非想定，念彼無所有想滅；	If you don’t want to think about something, you don’t have anything you want to destroy;
若入想受滅，念彼想受滅。	If one wants to be destroyed, Nianbi wants to be destroyed.
若得須陀洹果，念見一處煩惱滅；	If you get Sudhahuanguo, you will see a trouble disappear;
若得斯陀洹果，念麁婬欲瞋恚煩惱滅；	If you get Stehuanguo, your lust, lust, aversion, troubles will disappear;
若得阿那[26]含，念細煩惱婬欲瞋恚滅；	If you get ana [26] ham, thoughts, troubles, lust and lust are gone;
若得阿羅漢果，念彼一切煩惱滅。	If you get an Arahant, all the troubles of Nianbi will be eliminated.
若入泥洹，以寂寂念，一切皆滅。	If you enter the mud, with solitude, everything will die.
彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。	He sits in meditation and walks in this way, if he recites silence with merit, his heart becomes faith.
以信自在、以念自在，心成不亂。	Be at ease with faith, at ease with thoughts, and your heart will not be chaotic.
若不亂心，諸蓋滅，禪分起外行禪成住念。	If the mind is not disturbed, all of them will be destroyed, and the meditation will be divided into surviving mindfulness.
寂寂已竟(十念已竟)。	Silence is over (ten thoughts are over).


於十念處，此散句。	At ten thoughts, this prose.
若念過去未來佛功德，此謂修念佛；	If you recite the merits of the past and future Buddhas, this is called chanting Buddha;
如是念緣覺功德。	In this way, the karma is realized.
若念善說一法，是謂修念法。	If you say a dharma through reciting goodness, it means practicing meditation.
若念一聲聞修行功德，此謂修念僧。	If you hear the merits of the practice, this is called the monk.
念彼戒，此謂修念戒。	Reading the precepts, this is called practicing the precepts.
念彼施，此謂修念施。	Nianbi Shi, this is Xiu Nian Shi.
若欲樂念施，施於有功德人，當取受相。	If you want to be willing to give, give to those who have merit, you should take the form of receiving.
若有人受施未施，乃至一摶，悉不應食。	If someone receives treatment without giving, or even twists, they should not eat.
念天者，成就信。	The one who recites the heavens makes faith.
有五法當修念[1]天。	There are five ways to practice chanting [1] days.


解脫道論卷第七	Liberation Taoism Volume Seven


顯示版權資訊	Display copyright information

8.1 ENTRANCE INTO MEDITATION SUBJECT


解脫道論卷第四	The fourth chapter of the Path of Liberation

[＊]阿羅漢優波底沙[＊]梁言大光造	[]Arahant Ubodisha[]Liang Yan Daguang Zao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Sanzang Sanghabara

行門品[4]第八之一	Xingmenpin [4] the eighth one

問：	ask:
云何地一切入？	Where does the cloud go?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
一切入者何義？	What is the meaning of all who enter?
幾種地？	How many places?
何地取相？	Where to take pictures?
云何作曼陀羅法？	What is the mandala method?
何修地法？	How to repair land law?
答：	answer:
是心依地相生，此謂地一切入。	It is the heart-to-earth co-generation, which is called the all-entry of the earth.
心不亂住，是名為修。	The mind is not disturbed, it is called cultivation.
善樂著地想為相。	Happy to think about it.
不捨為味。	Reluctant to taste.
意無異念為處。	There is no difference in meaning.
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[5]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 are the merits, it is said that there are twelve merits, all entry from the earth is easy to obtain, at all times, in all actions [5] The mind is free from hindrance, wishing for supernatural powers, walking on water and swimming as empty as the ground, receiving all kinds of color arguments, beginning Reciting the debate of destiny and the realm of the heavenly ear, along with the nectar of the good destination.


問：	ask:
一切入何義？	What's the meaning of everything?
答：	answer:
謂周普一切入。	It is said that Zhou Pu has everything in.
如佛說偈言：	As the Buddha said in a verse:

若人念佛德，	If one recites Buddhadharma,
生喜充遍身，	Filled with joy,
觀地一切入，	Look into everything,
周滿閻浮提，	Zhou Man Jambudi,
此觀緣地生，	This view is born,
心喜亦如是。	Joy is the same.


修如是觀，[6]見曼陀羅遍一切入。	Practicing this contemplation, [6] see the mandala pervading everything.


問：	ask:
地幾種？	How many?
何地取相可修？	Where can I get it for repair?
答：	answer:
地有二種，一自相地、二造作地。	There are two kinds of earth, one is self-contained earth, and the other is made earth.
堅為自相地界，是謂自相地。	Firmness is the realm of self-respect, which is called self-respect.
若手自掘、若教人掘，造作所成，是謂作地。	If you dig it by yourself, if you teach someone to dig it, you can make it and make it.
成四種色，謂白、黑、赤及如明色。	There are four kinds of colors, namely white, black, red, and such as bright colors.
於是坐禪人，於自相地不應作意，應除白、黑、赤。	Therefore, those who sit in meditation should not pay attention to the self, and should get rid of white, black, and red.
何以故？	Why?
若觀自相地，從此不起彼分相。	If you look at the ground of the self, you will not be able to separate the other.
若取白、黑、赤色，成修色一切入。	If you take white, black, and red colors, they will all enter into cultivation colors.
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。	Contemplation of self-concept is separated from white, black and red. If you do not do it, you should take its appearance. If it is clear, you should take its appearance.


問：	ask:
云何名不作地？	What is the name of the cloud?
答：	answer:
處處平坦，離於草[7]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, free from the grass [7], there are no trees and twigs, and the mind should be awakened in the state of the eyes.
[8]若舊坐禪，隨樂不樂，即見彼分地相，住於不退。	[8] If you used to sit in meditation, whether you are happy or not, you will see that part of the ground, and you will not retreat.
新學初禪，取作地相作曼陀羅，不觀非作地。	When I newly learned the first jhana, I took the image of the ground as a mandala, and did not contemplate the ground that was not.


問：	ask:
云何作曼陀羅？	What is the 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 contemplate the stillness at first, whether in a monastery, or in a stone room, or under a tree, where there is no constant darkness and no sunlight, and there is no way for people to walk. Seasonally dry.
[9]掃於處所如明相現時土色，使[10]與地性得相發起。	[9] Sweep the place like a clear image of the present earth color, so that [10] and the nature of the earth can be matched.
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[11]濟漉泥滓，於淨潔地障蔽坐處，遮斷光明安置禪[12]窟。	Gather and adjust the dignified and respectful, take water and soil from the utensils, remove the grass and dung but remove the dung mustard, take the clothes [11] to help the mud and dirt, block the sitting place on the clean ground, block the light and place Zen [12] ]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。	Make a circle with a ruler that is not near or far, and the inside of the circle is flat and full without any traces. Then, use the muddy ground not to be mixed with residual colors, and use other colors not to be mixed with the ground.
若至燥時以異色界，其外或如米篩大、或如[1]搔[2]牢大，或圓或方或三角四角，應當分別。	If it becomes dry when it is in a world of different colors, the outside may be as large as a rice sieve, or as large as [1] scratched [2], or round, square, or triangular and four-cornered.
本師所說，最勝圓作曼陀羅。	According to this teacher, 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 it is on clothes, if it is on a board, if it is on a wall, it is all a mandala, and it is the best on earth.
如是先師所說。	As the master said.


問：	ask:
云何修地法？	How can you cultivate the law of the earth?
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 cultivate all kinds of entry into the ground, he should look at the faults of desire from the beginning, and then he should look at the merits and virtues of renunciation.


問：	ask:
何故應觀欲過患？	Why should we watch over desires?
答：	answer:
欲者少氣味，故多憂苦，於是處多過患。	Those who desire have less smell, so they worry more and suffer more, so they have more troubles.
欲者如骨，喻少氣味。	Desires are like bones, and there is little smell.
欲者如[3]肉揣喻，以多屬故。	Those who desire are like [3] meat conjectures, because they are mostly related.
欲者如逆風把火喻，隨燒故。	Those who desire it are like a metaphor of fire against the wind, and it will burn with it.
欲者如炎炭喻，大小故。	Desires are like flaming charcoal metaphors, because of their size.
欲者如夢喻，倏忽無故。	Desires are like a dream metaphor, all of a sudden for no reason.
欲者如借物喻，勢不得久[4]故。	Those who desire are like borrowing material metaphors, and they will not last long [4].
欲者如樹果喻，為人所折故。	Desires are like tree fruit metaphors, because they are broken by people.
欲者如刀喻，以斬斫故。	Those who desire are like the metaphor of a knife, for the sake of slashing.
欲者如槊喻，以為槊故。	Those who desire are like a metaphor for a lance, thinking that it is because of a lance.
欲者如毒蛇頭喻，可怖畏故。	Those who desire are like the head of a poisonous snake, so they are terrifying.
欲者如風吹綿喻，不可守護故。	Those who desire are like the wind blowing, and they cannot be guarded.
欲者如幻喻，惑癡人故。	Desires are like illusory metaphors, confounding people.
欲者是暗，無所見故。	Those who desire are darkness, because they have nothing to see.
欲者是障礙路，礙諸善法故。	Desires are the road of obstacles, because they obstruct all good dharmas.
欲者是癡，失正念故。	Those who desire are idiots, because they lose their righteous thoughts.
欲者如熟，以爛故。	Those who desire are like cooked, because they are rotten.
欲者是械，相駐縛故。	Those who desire are weapons, and they are bound together.
欲者是盜，功德物故。	Those who desire are thieves, and the virtues and virtues lie.
欲者是怨家，起鬪爭故。	Those who desire are resentful, and they fight for it.
欲者是苦，造諸過患故。	Desires are suffering, causing all kinds of faults and misfortunes.
如是已觀欲過患，應觀出離功德。	If you have observed the evils of desire, you should observe the merits and virtues of renunciation.
名出離者，謂初禪從初出家修諸善，是名出離。	Those who are called renunciations are called renunciations from the first meditation to cultivate all kinds of goodness, which are called renunciations.


問：	ask:
云何出離功德？	Where does the detachment from merit and virtue come from?
答：	answer:
無[5]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[6]超三界。	No [5] can cover the mind at ease, abiding in tranquility and happiness, endure suffering and happiness without forgetting it, help all things to obtain great fruit, be worthy of offerings, benefit from two places, great wisdom, and all good places, named [6] transcendent 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。	The second name is renunciation, he renounces lust, he is detached from lust, he is quiet, he has no defilements, he is the most beautiful place, he is the most victorious in the way, he purifies his heart from defilements.
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 it is practiced in happiness.
[7]欲是麁，出是勝妙。	[7] Desire is sloppy, and out is sublime.
欲者有煩惱，出離者是無煩惱。	Those who desire have afflictions, and those who leave have no afflictions.
欲者是下，出離者是上。	Those who desire are down, and those who leave are up.
欲者有嗔恚，出離者無嗔恚。	Those who desire have anger, and those who leave have no anger.
欲者非可愛果，出離者是可愛果。	Those who desire are not lovely fruit, those who leave are lovely fruit.
欲者有怖畏，出離者無怖畏。	Those who desire have fear, and those who leave 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，[8]依節量食安置衣鉢，身不懈惓心無怠惰，當小行脚。	In this way, after contemplating the evils of lust and desire and the merits and virtues of renunciation, relying on renunciation of desire and happiness, generating faith and respect in the heart, contemplating what can be done and what not to do, [8] according to the amount of food and robes, the body is unremitting and the mind is not lazy, Be a little walker.
小行脚已坐洗手足，應念佛菩提念法念僧。	Xiaoxing has already sat and washed his feet, and he should recite Buddha, Bodhi, Dharma, and Sangha.
修善行念已，當令歡喜。	After practicing good deeds and thoughts, 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 don't leave, I will be able to make progress soon, 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。	Going to the mandala is not far or near, like a yoke, like looking for a distance, you should sit on the mandala with a cross-legged seat.
令身平正，內心起念[9]閉眼小時，除身心亂，攝一切心成一心。	Keep your body straight, and think in your heart[9] Close your eyes for an hour, get rid of mental and physical chaos, and gather all your minds into one mind.
小開眼，髣髴令觀曼陀羅。	Open your eyes, as if you are watching a mandala.
彼坐禪人現觀曼陀羅形，以三行取相：	The man sitting in meditation now contemplates the shape of a mandala, and takes the form in three lines:
以等觀、以方便、以離亂。	To be equal, to be convenient, to be free from chaos.


問：	ask:
云何以等觀？	Why does the cloud 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 now contemplates a mandala, he should not open his eyes wide or close his eyes, but he should observe in this way.
何以故？	Why?
若大開眼，其眼成惓。	If you open your eyes wide, your eyes will become cloudy.
曼陀羅自性現見自性，彼分想不起。	The self-nature of the mandala shows the self-nature, and he cannot remember it.
若最閉眼，見曼陀羅成闇，亦不見彼相便生懈怠。	If you close your eyes the most and see the mandala darkened, you will be slack if you don't see that image.
是故應離大開眼、大閉眼，唯專心住曼陀羅。	That's why you should leave your eyes wide open and close your eyes, and only concentrate on 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 look at the image of a person looking into a mirror and see his face, and he should be born from a mirror when he sees his face in a 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。	The man sitting in meditation looks at the mandala, and sees that its fixed image depends on the mandala. Therefore, he should look at the image in the same way, because the mind is abiding.
如是以等觀取相。	If so, take the phase by equivalence.


問：	ask:
云何以方便？	Why is the cloud convenient?
答：	answer:
謂四作意方便。	It is said that the four intentions are convenient.
一謂內隔、二滿方、三轉、四遍滿。	One is the inner separation, the second is full of the square, the third is turned, and the fourth is full.
是時見相出散無隔，是時當作內隔作意。	It's time to see each other without separation, and it's time to take care of the inner 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。	It is time to see a small appearance, or to see a half-mandala, it is time to make a full mandala, and then to make a full mind.
是時心散亂及心懈懶，是時應當策課如陶家輪。	It's time to be distracted and lazy, and it's time to plan lessons like a pottery wheel.
是時若心得住，是時令見曼陀羅遍滿無[10]虧，當觀捨。	At this time, if the mind is able to stand, it is the season to see the mandala filled with no loss[10], and you should observe the equanimity.
如是以方便可知。	If it is convenient to know.


問：	ask:
云何以離亂？	Why is the cloud chaotic?
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 detachment, one is the quickest effort, the second one is the latest effort, the third is the highest, and the fourth is the lowest.


問：	ask:
云何速作精進？	How fast does the cloud make 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 is said to be in a hurry to work without waiting for the season, to sit early in the morning and stop at night until the body is exhausted. This is called quick work.


問：	ask:
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 it is convenient to get rid of attention, even if I see the mandala, I do not pay attention respectfully, and I sleep a few times.
若速作精進，則成身懶心退，心出外緣起諸調戲。	If you make quick efforts, your body will become lazy and your mind will retreat, and your mind will go out of the outside world and cause all kinds of teasing.
若遲作精進，身心成懶懈怠，起諸睡眠。	If you are late and diligent, your body and mind will become lazy and slack, and you will fall asleep.
最高者，其心退起諸調亂，於所行處成不樂。	At the highest level, the mind recedes into various turbulences, resulting in unhappiness in whatever it is doing.
若不樂於初戲笑言語，以由欲心成高。	If you are not happy to laugh at your first words, let your desires become high.
復次若得諸相行，由喜樂欲心成高。	Once again, if you obtain all the actions, you will become high from joy and desire.
最下者，退調緣故，於業處成不樂。	The bottom one, because of the retreat, is unhappy in the karma.
若不樂，於初行處所作嗔處，由嗔恚心成下。	If you are unhappy, the anger you do at the beginning of your career will be formed from anger.
復次[11]久惓覺觀，從勝退落其心，由憂[12]受心成下。	Again [11] after a long period of time, the mind retreated from victory, and was formed by the mind of worry [12].
是坐禪人，若心速作退墮調處，以念根、定根攝伏令捨調。	It is a Zen person, if the heart is fast in retreat and tune, use the root of mindfulness and the root of concentration to subdue the tune of equanimity.
若心進作退墮懶處，以念根、精進根攝伏令捨懈懶。	If the mind advances and retreats into a place of laziness, use the root of mindfulness and the root of energy to subdue and make renunciation and laziness.
若高心者退墮欲處，成現知令捨欲。	If a person with a high mind retreats to the place of desire, he will become knowledgeable and let go of desire.
若下心者退墮於嗔恚，成現知令捨瞋恚。	If the one who has set his mind retreats into anger, he will now know that he will let go of anger.
於此四處成清淨心、成專一心，[13]此明因三行定心成，隨意得見曼陀羅形。	Here, a pure mind and a single-minded mind are formed here and there. [13] This is clear because of the three lines of concentration, and one can see the shape of a mandala at will.
若專一心想成，[14]起名相者有二種，謂取相、彼分相。	If you single-mindedly think about it, [14] there are two types of names, which are to take the form and separate the form.
云何名取相？	What is the name of the cloud?
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 appears and contemplates the mandala with undistracted mind, starting from the mandala, as seen in space, sometimes far away or sometimes near, sometimes left or sometimes right, sometimes big or sometimes small, sometimes ugly or sometimes good, or sometimes More or less time, do not look at the mandala with the eyes, and take the appearance with the convenience of intention, this is the name taking the appearance.
從彼作多故，彼分相起，名彼分相者。	Since he has done many things, he has been divided into phases, and it is called those who are divided into phases.
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 you are thinking about it, you will follow your mind, and you will not see the mandala and your thoughts will arise later, but when you close your eyes, you will see it first. If you are thinking far away, you will see far away. Call him split.
相者何義？	What is the meaning of the phaser?
謂因義、相義。	Righteousness, righteousness.
如佛教比丘，彼諸惡不善法有相起是因緣義。	Like Buddhist monks, it is causal meaning that all evil and unwholesome dharmas arise together.
復說智義、相義。	Again, wisdom and righteousness.
如佛說以作想當捨，是謂智義。	Just as the Buddha said that when one thinks, one should give up, it is called wisdom and righteousness.
復說像義、相義。	Repeat like righteousness, mutual righteousness.
如[1]自見面像想像。	Such as [1] self-imagination.
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 has a respectful heart for his teacher, and he should guard it if he takes the form of victory. If he does not guard it, he will lose it.


問：	ask:
云何應守護？	Why should the cloud 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。	There are three kinds of behaviors that should protect the signs, such as avoiding evil, practicing good, and always doing things.
云何離不善？	Why is the cloud not good?
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。	Happy to work, happy to play various languages, happy to sleep, happy to gather, happy to follow the customs, not guarding the roots, not eating in moderation, not being able to practice meditation after the first night, disrespecting what you have learned, hating relatives and friends, not being able to practice, responding When the relationship is not good, go on a diet, sit and sit, and do not deal with it.
是善，應常作。	It is good, and it should be done often.


問：	ask:
云何以常作？	Why do clouds often do?
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 sign, often contemplate its merits, like thinking of precious treasures, always rejoice, practice more practice, or practice more day and night, or lean on sitting and lying down and feel happy to climb on the relationship, and rest assured 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 grasp has been made to rise, the rise has been observed and followed, the meditation has been cultivated, the time of cultivation, the mandala of time is observed.
如是以常作見相。	See you as usual.
彼如是現守護相，[2]或得自在、若相隨心得禪外行。	If he appears to protect the sign like this, [2] he may be at ease, and if he follows his heart, he will be able to practice Zen.
若外行從心者，由是得安。	If you follow your heart, you will be at peace.


問：	ask:
云何禪外行？	Yun He Zen layman?
答：	answer:
此事從心作意不亂，以伏諸蓋，但[3]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。	This matter is from the mind and the mind is not disturbed, so as to cover up the cover, but [3] not practice the five senses of awakening, insight, joy, happiness, one mind and faith, even if you have the power of concentration, the thoughts still arise, which is a Zen layman.
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 of mind, from the outside is the Dharma, the power of practice is obtained from the heart, and it is the Dharma such as awareness and belief that things do not move, this is called peace.


問：	ask:
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 it is a layman to abide by the five barriers, he will become safe by abiding by these five barriers.
以禪外行得勝定，若得勝定是名為安。	To attain victorious concentration by laying aside Zen, if one attains victorious concentration, it is called peace.
若於身心未得寂寂，於外定心動如船在浪。	If the body and mind are not at peace, the mind will be like a boat on the waves outside.
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 tranquility, and the place will not move like a boat without wind in the water, then the faculties will be powerless.
於所為事外禪行不久住，如小童子，諸根有力故；	I do not stay long in the practice of outer meditation, like a little boy, because all the faculties are powerful;
於事安靜久住，如有力人。	Live quietly for a long time, like a powerful person.
修不自在，故禪外行成不和合，如人誦經久廢則忘；	Cultivation is not at ease, so Zen outsiders will become discordant, just like people who recite sutras for a long time and forget them;
以修自在，故成安和合，如人誦經恒習不忘。	By cultivating at ease, it becomes peaceful and harmonious, just like a person who recites sutras and never forgets 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 outside of Zen.
如是等不清淨教。	If so, it is not pure teaching.
若善伏蓋成不盲，於成安定如是等清淨教。	If you are good at staying safe, you will not be blind, and you will be stable and peaceful.
從相自在所初，乃至性除，名為外行。	From the beginning of appearance, to the removal of nature, it is called layman.
性除無間，是名為安。	Sex is inexhaustible, it is called An.


問：	ask:
外行者何義？	What is the meaning of outsiders?
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 it, so it is called a layman. If the road is close to the village, it is called the village road, and the meaning is different.
安者何義？	What is the meaning of security?
安為和合義，如到曼陀羅。	Peace and justice, such as to the mandala.
出離、禪安無異義。	There is no difference between renunciation and Zen peace.
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, the meditator who lives in the layman should make all his entrances increase, either in peace or in the first jhāna.


問：	ask:
云何應令增長？	What should cloud growth?
答：	answer:
謂從初相如手四指節，當令漸增。	It is said that the appearance from the beginning is like the four knuckles of the hand, and the order gradually increases.
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[4]漸長遍此大地。	In this way, in this way, in this way, in this way, in this order, like a wheel like a cover, like a tree shadow, like a blessed field, like a neighbor like a village, like a country like a city.
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, the trees are thorny and thorny, and everything is uneven, then everything is unintentional.
乃至大海作意地想，乃至增長，時心所行成最勝定。	Even if the ocean thinks deliberately, and even grows, when the mind does it, it becomes the most victorious 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 sitting in meditation is able to practice outside meditation, but cannot gain stability, the person sitting in meditation should use two actions to bring about stability and convenience:
一以因緣、二以受持。	One is causation, and the other is support.
以十行從因緣起安定方便：	Take the ten lines to be stable and convenient from karma:
一令觀處明淨、二遍起觀諸根、三曉了於相、四制[5]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[6]安定。	The first is to make the place of observation clear, the second is to observe the roots, the third is to understand the signs, the fourth is to regulate the mind, the fifth is to be slack, the sixth is to be tasteless, the seventh is to be happy, the eight is to be calm, and the nine is not to be separated. Xue Ding people close to Xue Ding people, ten happy writing [6] stability.


問：	ask:
云何作明淨處觀？	What is the view of the 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[7]根。	With the three kinds of behaviors as a clear point, it is said that the ability to cultivate and adjust the joy of food, the joy of seasons, and the practice of majestic ceremonies and rituals are all rooted in [7].
觀者，謂信等五根不令消滅、無作懈怠，如快馬乘車。	Observers, it is said that the five faculties such as faith are not destroyed or slack off, 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。	Those who know about the physiognomist are good at grasping one's thoughts without rushing or being lenient, just like the skillful teacher Sheng Mo is equal and unbiased, and is good at understanding and anxious and inseparable.
制心令調者，有二種行，以二種行成心調：	For those who control the mind and make tune, there are two kinds of actions, and the two kinds of actions are used to make the mind tune:
一多起精進、二心過度處成心調。	There is a lot of diligence, and when the second mind is excessive, the mind is in tune.
或[8]住婬處及種種相處，增長亂意成於心調。	Or [8] living in a promiscuous place and getting along with it in various ways, the increase of chaos will result in the tune of 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 sitting in meditation develops a lot of diligence, he will adjust the mind when it is overdone, and use two actions to subdue the mind, so that the diligence can be adjusted in every way.
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 lustful places and all kinds of signs, increase your mind, bend down with two actions, and look for the suffering and the bad results.
制伏懈心者，以二行成懈怠心。	Those who subdue the slack mind, use two actions to make the slack mind.
以不得勝定，令心無味，故成懈怠，若多懈怠則欲睡眠。	Because the lack of victorious concentration makes the mind tasteless, it becomes slack, and if there is too much slack, you want to sleep.
是坐禪人若不得勝定，心無味著故成懈怠。	It is because if a person sitting in meditation does not have victorious concentration, his mind will be dull and slack.
以二行當折伏，謂觀功德以起精進。	The two lines should be folded and bowed, and it is said that contemplation of merit and deeds leads to diligence.
若懈怠睡眠懶心，以四種行能伏。	If you slack off, sleep, and sluggish mind, you can subdue with the four kinds of actions.
若多食者取懈怠[9]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 a person who eats a lot takes slack [9] thoughts, turns to the four majestic rituals, uses his own thoughts on the light image, and dwells in the dew, his heart will rejoice without any more.
以三行成無味，少方便故、以鈍慧故、以不得寂寂樂故。	It is tasteless because of the three actions, because it is less convenient, because it is dull wisdom, because it is not quiet and happy.
於是坐禪人心若無味，以二種行令得歡喜：	Therefore, if one's mind in meditation is tasteless, two actions lead to joy:
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 look at birth, old age and death, and the four evil realms, you will see this fearful, and your heart will be troubled;
若念佛法僧戒施天，見六行功德心生歡喜。	If you recite the precepts of Buddhism, Dharma, monks, and the heavens, you will be happy when you see the six elements of merit.
心定成捨者，以二行成於禪外地定，以斷諸[10]蓋，心成定。	If the mind is settled into equanimity, the two actions are used to achieve meditation in places other than Zen, and by cutting off all [10] covers, the mind becomes settled.
或於所得地以起禪[11]枝，故成心定。	Or, in the place where you get, you can start the branch of meditation [11], so you can become mindful.
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。	This is because there are two kinds of meditation in the mind of sitting meditation. It is necessary to give up non-permanence, and to adjust to the convenience of the middle. It is necessary to not learn to meditate on people, or stability, or layman’s meditation, or majestic meditation.
彼人無此，不修不學，不應供養修。	Those people don’t have this, they don’t practice, they don’t learn, and they shouldn’t make offerings.
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 student, if there is stability, concentration in layman's practice, and concentration in majesty, he should study 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 at ease, this meditator is like that deep source, like that running to a spring, like that low tree, always happy and respectful to many practices.
行此十事因緣生於安定。	Doing these ten things is born of stability.


問：	ask:
云何以受持能生安定方便？	How can receiving and sustaining be able to 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。	That meditation person understands the origin and enters a place of tranquility. The deciphered image is free with the mind in what he cultivates, and the desire and pleasure are generated to make the mind rise. From then on, the body and mind are able to be useful, so that they can receive and hold, from the joyful heart, receive and hold, from the birth A happy body and mind can be received and upheld, a bright mind can be received, and a sadness can be received and sustained.
以是悲傷令心得靜，善取靜心心得受持。	Therefore, sadness makes the mind quiet, and the mind of good meditation is received and sustained.
如是善取，令捨心得受持。	If so, then the mind of equanimity will be upheld.
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 the boundless afflictions, the realization of liberation achieves acceptance and maintenance, because of liberation, it becomes a taste of the Dharma, and from the single-mindedness of understanding, it is cultivated, so from then on, the sublime mind will increase.
如是住受持，起安定方便。	If you live and hold it, you will be stable and convenient.
如是善解緣起及心受持，不久起定。	In this way, you will be able to understand Dependent Origination well and accept and uphold your mind, and you will soon become calm.
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。	He who sits in meditation is free from desire and unwholesome dharmas, has awareness and insight, and attains the achievement of the mind in a quiet place, with joy and pleasure in the first meditation.
是地一切入功德。	It is all the merits of the earth.
於是離欲者，離有三種，謂身離、心離、煩惱離。	Therefore, there are three kinds of detachment from desire, which are called body detachment, mind detachment, and affliction detachment.


問：	ask:
云何身離？	Where is the cloud away?
答：	answer:
遠離諸惱，出處山野。	Stay away from troubles, come from the mountains.
云何心離？	Where is the heart away?
以清淨心到勝善處。	With a pure mind, go to victory.
云何煩惱離？	Cloud why trouble away?
無結累人，無生死行處。	No tiring, no life and death.
復次離有五種，謂伏離、彼分離、斷離、[1]猗離、出離。	There are five kinds of detachment, which are called detachment, detachment, detachment, [1] Yi detachment, and renunciation.
云何伏離？	Where does the cloud leave?
謂修初禪伏於五蓋。	It is said that the practice of the first meditation lies in the five covers.
云何彼分離？	Where does the cloud separate from?
謂修達分定伏於諸見。	It is said that Xiu Da is subordinate to all views.
云何斷離？	Where did the cloud break away?
謂修出世間道斷諸煩惱。	It is said to cultivate the way of transcending the world and cut off all afflictions.
云何[＊]猗離？	Yun He [*] Yi Li?
謂得果時樂。	It is said to be fruitful.
云何出離？	Where did the cloud leave?
謂涅槃也。	It is called Nirvana.
欲者有二種，一者處欲、二者欲煩惱。	There are two kinds of desires, one is the desire, and the other is the affliction.
天堂及人所愛色香味觸，此謂欲處。	Heaven and people's favorite colors, scents, touches, this is called the place of desire.
於此欲處起欲染思惟，是謂欲煩惱。	In this place of desire arises the defilement of desire, which is called the affliction of desire.
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, the desire to separate from the mind, to separate from the subdued, is to be far away, to be detached, to be liberated, and to be inconsistent, this is called separation from desire.


問：	ask:
云何離不善法？	How can you leave the 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 roots of unwholesomeness, one is greed, the second is hatred, and the third is delusion, which corresponds to their perceptions, thoughts, actions, and deeds. These are called unwholesome dharmas.
說不善有三種：	There are three kinds of badness:
一自性、二相應、三生緣性。	One Self-nature, Two Correspondence, Three-Birth Condition.
是三不善根，謂貪嗔癡，是名自性。	These are the three roots of unwholesomeness, which are called greed, hatred, and delusion, and are called the self-nature.
與彼相應受想行識，是名相應。	Corresponding to the perception, thought, action and consciousness, it is the name corresponding to it.
所起身口意業，此謂緣性。	The karma that arises from speech and mind is called predestination.
以此三不善法，是[2]為遠離、是出、是脫、是不相應，是謂離不善法。	These three unwholesome dharmas are [2] being far away, coming out, escaping, and not corresponding, which is called detachment from unwholesome dharmas.
復次離欲者，離貪欲蓋。	Those who are free from desire again and again are free from greed and desire.
離不善法者，謂離餘蓋。	Those who leave the unwholesome Dharma are called leaving the excess cover.


問：	ask:
以說離不善法，欲是不善已在其中，何故別說離婬欲？	So if you say that you are free from unwholesome dharmas, desire is already in it, so why don't you say that you are free from lustful desires?
答：	answer:
婬欲是出對治。	Lust is the cure.
佛所說欲，能除煩惱。	The Buddha said that desire can eliminate afflictions.
離欲者，佛說為出。	For those who are free from desire, the Buddha said to be out.
如得初禪，欲想相應作意成起，此退分法。	If you have attained the first jhāna and wish to make corresponding intentions, this is the method of retreating.
是故以欲和合煩惱。	That's why desire reconciles troubles.
欲若別離，一切煩惱皆亦別離，是故別說離欲。	If desire is separated, all afflictions will also be separated, so don't talk about the separation of desire.
復次離欲者，已得出，成離欲。	Those who have been detached from desire again and again have come out of it and become detached from desire.
離不善法者，若得不嗔，成離於嗔。	Those who are free from unwholesome dharmas, if they are free from hatred, become free from hatred.
若得明相，成離懈怠睡眠。	If you get clear vision, you will become free from slack and sleep.
若得不亂，成離調戲。	If it is not chaotic, it will become a molestation.
若得不悔，成離於悔。	If you have no regrets, you will be free from regrets.
若得安定，成離於疑。	If you are stable, you will be free from doubt.
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 have right thoughts, you will be free from evil thoughts.
若得歡喜，成離不樂。	If you are happy, you will not be happy.
若心得樂，成離於苦。	If you are happy, you 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 Sanzang said.
以不貪滿故，成就離欲；	By not being full of greed, one achieves renunciation;
以不嗔[3]不癡滿故，成就離不善法。	By not being angry [3] and not being full of delusion, one can achieve separation from unwholesome dharmas.
復次離欲者，是說身離；	Those who are freed from desire again and again are said to be free from the body;
不善法者，是說心離。	Those who are not good at Dharma mean detachment from the heart.
復次離欲者，是說斷欲覺；	Those who are freed from desire again and again mean the cessation of desire and awareness;
離不善法者，是說斷嗔恚害覺。	Abandoning the unwholesome Dharma means cutting off anger and harming consciousness.
復次離欲者，是說避欲樂；	The one who gets rid of desire again means avoiding desire and pleasure;
離不善法者，是說避著身懈怠。	Abandoning the unwholesome Dharma means avoiding the body and slackening.
復次離欲者，是說斷於六戲笑及歡喜樂；	To be free from desire again means to cut off from the six plays, 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。	Those who leave the unwholesome dharma refer to the cessation of playfulness and sorrow, as well as the cessation of laughter and equanimity.
復次離欲者，是現得樂出於欲樂；	The one who is freed from desire again is the one who now obtains happiness out of desire;
離不善法者，是現得樂心無過患。	Those who leave the unwholesome Dharma are now happy and free from trouble.
復次離欲者，謂超出欲流；	Those who are separated from desire again and again are said to be beyond 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。	For those who leave the unwholesome dharma, the remaining afflictions should be born of desire and be born in the realm of form, which is called transcendence.
有覺觀者，云何為覺？	For those who have awareness, what is awareness?
謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。	It is said that all kinds of enlightened thoughts are peaceful thoughts, and the mind is not aware of it and enters the right thoughts. This is called enlightenment.
此覺成就，故初禪有覺。	This enlightenment is accomplished, so the first jhana has enlightenment.
復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。	Re-entry into the earth and all entry, depending on the earth and phase, will become enlightened thinking, this is called enlightenment, like reciting sutras in the heart.


問：	ask:
覺者何想？	What do the enlightened think?
何味？	What's it like?
何起？	where?
何處？	where?
答：	answer:
覺者，修猗想為味，下心作念為起，想為行處。	Awakened ones, cultivating thoughts is the taste, thinking of the mind is the starting point, and thinking is the place of action.
云何為觀？	What is the view of cloud?
於修觀時隨觀所擇，心住隨捨，是謂為觀。	When practising contemplation, one observes what one chooses, and one’s mind stays with one’s equanimity. This is called contemplation.
以此相應，成初禪有觀。	Corresponding to this, one becomes the first jhana with insight.
復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。	After entering the earth again and again, all people who have entered the state will observe from the perspective of cultivating the earth's sympathy, such as observing all meanings.


問：	ask:
觀何相？	What are you looking at?
何味？	What's it like?
何起？	where?
何處？	where?
[4]答：	[4] Answer:
觀者，隨擇是相，令心猗是味，隨見覺是處。	Observers, choose what is the appearance, make the mind feel the taste, and feel the place when you see it.


問：	ask:
覺、觀何差別？	What is the difference between perception and observation?
答：	answer:
猶如打鈴，初聲為覺，後聲為觀。	Just like ringing a bell, the first sound is awakening, and the last sound is contemplation.
復次如心所緣，初為覺，後為觀。	Again, as the object of the mind, the first is enlightenment, and then it is observation.
復次求禪為覺，守護為觀。	Seeking meditation again and again is enlightenment, and guarding is observation.
復次憶是覺，不捨是觀。	Recollection is awareness, and reluctance is observation.
復次麁心受持為覺，細心受持為觀。	Again, the mind is received and held for enlightenment, and the careful holding is observed.
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。	Where there is insight, there is either awareness or no awareness.
如三藏所說。	As Sanzang said.
初安心於事是覺，得覺未定是觀。	To feel at ease at the beginning of things is to feel, to feel that there is uncertainty is to observe.
如遠見來人不識男女，及識男女如是色如是形為覺。	It is as if people who come from a far-sighted way do not know men and women, and if they know men and women as such, they perceive their forms as such.
從此[5]當觀有戒無戒、富[6]貧貴賤為觀。	From then on [5] we should look at having precepts without precepts, rich [6] poor, noble and lowly.
覺者求引將來，觀者守持隨逐，如鳥陵虛奮[7]翅為覺，遊[8]住為觀。	The enlightened person seeks to guide the future, and the observer observes and follows, like a bird’s mausoleum vacant [7] wings are awakened, and swimming[8] dwells for observation.
初[9]教為覺，久[＊]教為觀。	Early [9] teaching is enlightenment, and long [*] teaching is observation.
以覺守護，以觀搜擇。	Protected by awareness, searched by observation.
以覺思惟，以觀隨思惟。	Think with awareness, think with observation.
覺行不念惡法，觀行受持於禪。	Do not recite evil dharmas, observe and hold in Zen.
如人有力，默而誦經，隨念其義是觀。	If a person is powerful, he recites the scriptures silently, and recites its meaning at will.
如覺所覺，覺已能知。	If you feel it, you can already know it.
觀於辭辯及樂說辯是覺，義辯、法辯是觀。	Viewing on rhetoric and debate is enlightenment, while rational debate and legal debate are views.
心解於勝是覺，心解分別是觀。	The understanding of the mind in victory is awareness, and the understanding of the mind is contemplation.
是為覺觀差別。	It is for perception difference.
寂寂所成。	Made in silence.
名寂寂者，謂離五蓋是名寂寂。	Those who are called Jiji, say that Li Wujia is called Jiji.
復次色界善根。	The good roots of the second form realm.
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。	It is said that the first meditation is a layman, and that the mind of Zen is born from this heart, which is called the creation of silence, like the water flowers on the ground, the water flowers.
喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。	For those who are happy, the heart is filled with joy and laughter, and the heart is full of coolness. This is called joy.


問：	ask:
喜何相？	What do you like?
何味？	What's it like?
何起？	where?
何處？	where?
幾種喜？	How many joys?
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。	Joyful people say that happiness is the sign, happiness is the taste, subduing the chaotic mind is the arousal, and enthusiasm is the place.
幾種喜？	How many joys?
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 unrepentance, born from silence, born from concentration, and born from bodhi.
云何從欲生？	Where does the cloud want to be born?
貪欲染著心喜，是名欲生喜。	Greed stains the heart with joy, and the desire for the name gives birth to joy.
云何從信生？	Where does the cloud come from the letter?
多信人心喜，及見陶師等生喜。	Many believers are happy, and students such as Taoist are happy.
云何從不悔生喜？	Yun He never regrets giving birth to joy?
[1]清淨持戒人多生歡喜。	[1] Those who keep the precepts are pure and happy for a long time.
云何從寂寂生？	Where does the cloud come from silence?
入初禪人喜。	People who enter the first Zen are happy.
云何從定生？	Where does the cloud come from?
入二禪生喜。	Entering the second Zen gives birth to joy.
云何菩提分生喜？	Yunhe Bodhi rebirth joy?
於第二禪修出世間道喜。	In the second meditation, there is joy in the way of transcendence.
復次說喜五種，謂笑喜、念念喜、流喜、越喜、滿喜。	Again, five kinds of joy are mentioned, namely, laughter joy, recitation joy, flow joy, more joy, and full joy.
笑喜者，如細雨沾身，令毛皆竪。	Those who laugh and rejoice, such as the drizzle on the body, make the hair stand on end.
念念喜者，生滅不住，如夜時雨。	Those who are rejoicing in recollection will not be born and die, like the rain in the night.
流喜者，如油下流，久灌其身終不周遍。	A person who is happy is like oil flowing down, and it will not flow all over his body for a long time.
越喜者，周匝一切心生歡喜，不久便失，如貧人見伏藏。	The more happy he is, all the joy in Zhou Za's heart will arise, but he will soon lose it, like a poor man seeing a treasure.
滿喜者，身住[2]用滿，如雷[3]有雨。	Those who are full of joy, live in [2] with full use, like thunder [3] with rain.
於是小喜及念念喜，以信起於外行。	So Xiaoxi and Niannianxi started from laymen with faith.
流喜者，有力起於外行。	For those who are happy, the power comes from the layman.
[4]越喜者，於曼陀羅正與不正皆起處[5]處方便。	[4] The more joyful, the more convenient it is at the place where the mandala is right and wrong [5].
滿喜者，生於安處。	Those who are full of joy are born in peace.


問：	ask:
云何為樂？	What is the joy of the cloud?
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 joy of the mind and the touch of the mind. This is called happiness.


問：	ask:
樂何相？	How are you happy?
何味？	What's it like?
何起？	where?
何處？	where?
幾種樂？	How many kinds of music?
喜樂何差別？	What is the difference in joy?
答：	answer:
味為相，緣愛境是愛味，攝受是起，其猗是處。	The taste is the appearance, the predestined state of love is the taste of love, the ingestion is the rise, 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 pleasures, which are the pleasures of karma, the pleasures of possessions, the pleasures of tranquility, the pleasures of being without afflictions, and the pleasures of feeling.
云何名因樂？	What is the name Yinle?
如佛所說：	As the Buddha said:
戒樂耐老。	Resilience to old age.
此謂因樂，是樂功德。	This is called happiness, and it is the merit of happiness.
資具樂者，如佛所說：	Those who are capable of enjoying music, as the Buddha said:
佛生世樂。	Buddha's life is happy.
寂寂樂者，謂生定捨及滅禪定。	Those who are quiet and happy are called the concentration of equanimity of birth and the concentration of cessation.
無煩惱樂者，如佛所說：	Those who are free from afflictions and pleasures, as the Buddha said:
第一涅槃受樂，所謂受樂也。	The first bliss of Nirvana is the so-called bliss.
於此論中，受樂是可樂。	In this theory, bliss is cola.
喜樂何差別者，心踊躍是喜，心柔軟是樂。	What is the difference between joy, joy is joy when the heart is active, joy is joy when the heart is soft.
心猗是樂，心定是喜。	Mind is joy, mind is joy.
麁喜，細樂。	Happy, happy.
喜行陰所攝，樂受陰所攝。	Happy to be captured by yin, happy to be captured by yin.
是處有喜，有樂；	Where there is joy, there is joy;
是處有樂，或有喜或無喜。	There is joy, or joy or no joy.
初者形，第二為名。	The first is the form, the second is the 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 jhana branch is called awareness, insight, joy, joy, and one mind.
禪者何義？	What is the meaning of Zen?
謂於事平等思惟也、奮迅五蓋也、思惟對治也。	It is called thinking of equality in things, rushing to the five barriers, and thinking of countermeasures.
入初禪得正受者，已得、已觸、已作證住。	Those who have entered the first jhāna and have attained the right experience have attained, touched, and have been attested.
復次離欲不善法者，從欲界地說初禪為勝相；	Again, those who are free from the unwholesome dharma of desire, from the realm of desire, say that the first jhana is the supreme sign;
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。	The second jhāna is said to be the supreme sign from the perspective of being aware, and the joy and happiness created by stillness are said to be the supreme sign.
復次離欲不善法者，謂能斷對治。	Those who are freed from desire and unwholesome dharma again and again are said to be able to cut off the countermeasures.
有覺觀者，謂說禪相寂寂所成。	Those who are enlightened and watchers say that the phase of Zen is achieved in silence.
喜樂者，謂說相似禪正受。	Those who are happy are said to be similar to the right feeling of Zen.
入住者，謂得初禪離於五分，成就五分三善，十[A1]相[6]具足，二十五功德相應，以此福善上生梵天勝妙居處。	Those who stay in it are said to be free from the five points of the first jhāna, to achieve five points of three virtues, to have the ten [A1] signs [6], and to have twenty-five merits and virtues corresponding to them.
離五分者，謂離五蓋。	Those who are separated from five points are called from the five covers.
云何為五？	What is the five?
謂貪欲、瞋恚、懈怠睡眠、調悔、疑。	It is called greed, hatred, slack in sleep, repentance, and doubt.
貪欲者，謂於五塵心生愛染。	Those who are greedy are said to be defiled by love in the hearts of the five dusts.
瞋恚者，謂行十惱處。	Those who are angry are called the ten places of vexation.
懈怠者，謂心懶墮。	A lazy person is said to be lazy.
睡眠者，謂身悶重欲得寤寐。	A sleeper is said to be heavy and want to sleep soundly.
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, two is born from season, and three is born from heart.
若從心生，以思惟斷。	If it is born from the heart, it is broken by thinking.
若從飲食及時節生，是羅漢眠，不從心生，無所蓋故。	If it is born from eating and drinking, it is Arhat Mian, but if it is not born from the mind, there is nothing to hide.
若眠從食及時節生者，以精進能斷。	If sleep is born from eating and eating, it can be cut off with diligence.
如阿㝹樓馱所說：	As Apo Lou Tuo 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。	At the beginning of my leakage, I could not sleep from my heart. I am fifty-five years old now, and I have been lying down during the intermittent fasting season for twenty-five years.


問：	ask:
若眠成色法，何故為心數煩惱？	If you sleep well, why worry about the number of minds?
答：	answer:
色者一向成心數惱煩。	People who have sex have always been troubled.
如我見人飲酒及食，是則可知。	If I see people drinking and eating, I know it is.


問：	ask:
若眠身法、懈怠心數法，何故二法合成一蓋？	If the method of sleeping in the body and the method of slack in the mind are counted, why are the two methods combined into one cover?
答：	answer:
此二種法，一事一相，所謂疲懈共為一。	These two methods, one thing and one phase, 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。	The mind of those who adjust is not quiet, and the mind of those who regret is unsteady. Since their appearances are equal, they become one cover.
疑者心執不一。	Doubts are divided.
有四種疑：	There are four 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。	One is the difficulty of samatha, the other is the difficulty of Vipassana, the third is the difficulty of both, and the fourth is the difficulty of all kinds.
於是具足為得奢摩他，或於此疑；	So there is enough to attain samatha, or this doubt;
或於身疑，我堪得寂寂、為不得寂寂？	Or in doubt, I deserve to be quiet, why can't I be quiet?
若於彼成疑，此謂奢摩他難。	If there is 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 the Vipassana Difficulty.
或於佛法僧疑，此二俱難。	Or doubt about Buddhism, Dharma, and monks, both of which are difficult.
或於國城道路、或於男女名姓，是謂非法難。	Or in the road of the country city, or in the names of men and women, it is called illegal difficulty.
於此經中，疑為寂寂難，是可取。	In this sutra, it is advisable to doubt that it is quiet and difficult.
蓋者何義？	What is the meaning of the cover?
謂障礙乘義。	It is called obstacle multiplication.
覆義、煩惱義、縛義，此無異義。	Overturning the righteousness, worrying about the righteousness, and tying up the righteousness, there is no difference.


問：	ask:
有諸細結，謂覆惱等，何故但說五蓋耶？	There are various details, which are called covering anger, etc. Why do you only mention the five cover?
答：	answer:
以集執取成五。	Take the set of attachments into five.
復次以婬欲執著，能攝一切貪欲。	Once again, clinging to lust can conquer all greed.
以瞋恚執著，能攝一切不善法。	With hatred and attachment, all unwholesome dharmas can be captured.
以懈怠睡眠調悔疑執著，能攝一切癡不善法。	Regret, doubt and attachment by slack and sleep, can capture all delusions and unwholesome dharmas.
如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。	If you are attached to the five barriers, you can capture all afflictions, and because of this, you will become the five barriers.
五分成就者，謂覺、觀、喜、樂、一心。	Those who achieve the five points are called awareness, insight, joy, joy, and one mind.


問：	ask:
若說初禪成就五[7]枝為禪，不應更復別說其[＊]枝為禪。	If it is said that the five [7] branches of the first jhana are Zen, it should not be said that the [*] branches are Zen.
若別說枝，何故初禪說五[＊]枝相應？	If we don’t mention the branches, why does the first jhana say that the five [*] branches correspond to each other?
答：	answer:
依禪[＊]枝成禪，不離禪[＊]枝有禪。	The branches of Zen [] become Zen, and there is Zen without the branches of Zen [].
無別異禪。	No different Zen.
如依一一車分說車，離分無車。	If one car is divided into one car, there is no car.
如依軍分說軍，非離軍分有軍。	If the army is divided according to the army, the non-department army is divided into the army.
如是依禪[＊]枝名禪，非離[＊]枝有禪。	In this way, depending on the branch of Zen [] is called Zen, and it is not separated from the branch [] of Zen.
以一種名禪，以可分名枝。	To name one kind of Zen, to name branches that can be divided.
說事名禪，說功德名[＊]枝。	Talking about things is called Zen, and talking about merits and virtues is called [*] branches.
以說依制名禪，以說依性制名[＊]枝。	It is called Zen by virtue of its teaching, and [*]zhi is named by virtue of its teaching.


問：	ask:
於有念精進等法，何故但說五[＊]枝耶？	Why do you only mention the five [*] branches because of the Dharma such as mindfulness and diligence?
答：	answer:
以執著成五。	With persistence into five.


問：	ask:
云何為執相？	What is the cloud?
答：	answer:
覺者隨於事，心而得自安。	The enlightened ones follow things and feel at ease in their hearts.
觀者隨於持心，覺觀不雜，起於方便。	The observer follows the mind, and the awareness and observation are not mixed, and it comes from convenience.
若方便具足喜樂生，若起方便具足得[8]生，喜心增長樂心成滿。	If the convenience is full of joy and happiness, and if the convenience is provided with the fullness of [8] to be born, the joy will increase and the joy will become full.
以此四功德心成就不亂。	With these four virtues, the heart will not be disturbed.
若心不亂得定，是名執相。	If the mind is not disturbed, it is called attachment.
如是執著成五。	If it is persistent, it becomes five.
復次蓋對治故成五。	Repeat the cover and cure the cause into five.
初蓋對治初禪，[9]乃至五蓋對治五禪。	The first cover counteracts the first meditation, [9] and even the five cover counters the five meditations.
覺者初禪為勝[＊]枝，以覺除欲。	The first meditation of the enlightened person is the branch of victory [*], and the desire is eliminated by awakening.
若覺入正定，餘[＊]枝亦起。	If one feels right concentration, the remaining [*] branches will also rise.
觀者於五[＊]枝，第二禪是[10]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。	The watcher starts at the fifth [] branch, the second jhāna is [10] at the beginning, the third jhana is [] at the beginning of the joy, the happy at the fourth at the [*] at the beginning, and the one-minded at the fifth Zen is the beginning.
如是以勝[＊]枝成五。	In this way, the victory [*] branches into five.
復次以五蓋對治成五。	Repeat with five covers to make five.
如三藏所說：	As Sanzang 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-mindedness is the countermeasure against lust, joy is the countermeasure against anger, feeling is the countermeasure against laxity and sleepiness, joy is the countermeasure against regret, and insight is the countermeasure against doubt.
以蓋從對治，是故成五。	To cover from the anti-government, this is why it becomes five.


問：	ask:
此坐禪人作意於一切地相，何故乃起喜樂耶？	This meditation man is concerned with all the features of the earth, why is he so happy?
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。	All the appearances of the earth do not cause joy, but because of the heat of the five barriers, it is cultivated according to the nature, so the method should be used to bring joy.
又問：	Ask again:
若然，法子何故不於第四禪起喜樂？	If so, why did Dharma not experience joy in the fourth jhāna?
答：	answer:
非其處故，又得第四禪已斷喜樂故。	It is not because of its place, and the fourth jhāna has been cut off from joy.
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。	The next time, joy has arisen at the beginning, so that it is convenient for him to break down, and when he sees his faults, he clings to the most tranquil and equanimous pleasures, so he does not experience joy.
三種善者，謂初、中、後善。	The three kinds of goodness are the first, the middle, and the latter.
以清淨修行為初善，[1]以捨增長為中善，以歡喜為後善。	Purity and practice are the first goodness, [1] the growth of equanimity is the middle goodness, and joy is the latter goodness.
云何清淨修行？	What is the pure practice of Yunhe?
謂諸善資具。	It's called good stuff.
云何捨增長？	Where does the cloud grow?
是謂安定。	It means stability.
云何為歡喜？	Why is the cloud happy?
是謂為觀。	It is called view.
如是初禪成三種善，十相具足。	In this way, the first jhāna becomes the three kinds of goodness, and the ten signs are fulfilled.
以清淨修行三相，以捨增長三相，以令歡喜四相。	To practice the three phases of purity, to increase the three phases of equanimity, to make the four phases of joy.


問：	ask:
以清淨修行云何三相？	What are the three elements 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[2]擲，此謂以修清淨三相。	This is the obstacle to meditation from the purity of the mind, and because of the purity, the samatha in the mind is obtained, and the heartbeat [2] is thrown because of it. This is called to cultivate the three phases of purity.


問：	ask:
云何以捨增長三相？	Why does the cloud give up the three phases of growth?
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 equanimous, if one attains equanimity and equanimity, and if one always lives in equanimity and grows in equanimity, these are called the three phases.


問：	ask:
云何以令歡喜四相？	Why does the cloud make the four elements of joy?
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 the ten-sign generation method is followed by practice to make you happy, and all the faculties think that it will make you happy, follow the diligence to make you happy, so that you can practice and make you 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。	If the first jhāna is full of ten features, and the twenty-five qualities are corresponding, it is said that the first jhāna is full of awakening, insight, joy, happiness, and one mind, full of faith, diligence, mindfulness, concentration, and wisdom, full of first, middle, and later, and full of concentration and practice. Sufficient for equanimity, full of tranquility, full of reliance, full of absorbing, full of comprehension, full of contemplation, full of practice, full of power, full of liberation, full of purity.
最勝清淨修[3]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 purification practice [3] to become a dwelling twenty-five merits corresponding, it is the heavenly dwelling that is born from the stillness, it is called the joyful dwelling, transcending the human world, and the heavenly dwelling is the best place.
如佛世尊教諸比丘：	As the Buddha taught the monks:
如勤浴師浴師弟子，以好銅[4]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 diligent bath masters use good copper[4] to fill the bean and rice crumbs, mix them with water and make them into pills, which are soaked inside and outside and stick to each other without dispersing.
如是比丘身心寂寂，能生喜樂灌令遍濕，無所不著。	Such a bhikkhu is quiet in body and mind, and can produce joy and fill it with dampness, and it is omnipresent.
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 born of silence is everywhere in his body and mind, he is a diligent bather and a bather's disciple.
坐禪之人亦復如是。	The same goes for those who sit in meditation.
如是銅[＊]槃一切入相如是可知。	In this way, all the appearances of Bronze[*]bāna can be known in this way.


問：	ask:
一切入何等相耶？	How is everything going?
答：	answer:
如銅[＊]槃浴屑處堅細光焰。	Such as copper[*]bath shavings firm and fine flame.
善取一切入相，成堅生喜、成細清淨故光焰。	Be good at grasping all the signs, become firm, give birth to joy, become fine and pure, and thus light and 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 method of counting the heart and the heart in order to cause an accident, it is called the bronze [*]bana and all other signs.


問：	ask:
云何浴屑等心心數法性？	Yunhe bathing crumbs and other mindfulness of the dharma?
答：	answer:
如麁浴屑，既不和合隨風飛散。	Like bath debris, neither harmony is scattered with 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[5]心數法性。	In this way, the mind is counted with the dharma-nature, the separation of joy and happiness becomes a fold, the separation of concentration is not in harmony, and it flies together with the five cover winds.
云何水等？	What are the clouds and water, etc.?
謂喜樂定如水，令浴屑濕軟為丸。	It is said that bliss is like water, making bath crumbs moist and soft into pills.
如是喜樂[6]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 bliss[6] makes the mind and heart count and the method becomes moist and soft, such as water and other blissful concentration, such as desire water to stir, so that it can be seen by awareness.


問：	ask:
云何丸等？	Yun He Wan and so on?
[7]答：	[7] Answer:
謂覺觀如欲使，以[8]浴屑置於銅[＊]槃中，以水撓攪以手作丸。	It is said that if you want to use it, put [8] bath debris in a copper [*] bun, stir with water and make pills by hand.
若作丸已，合諸濕屑，共作於丸，不令散失，置銅[9]槃中。	If you have made pills, combine all the wet scraps and make them together in pills, so that they don’t get lost, and put them in a copper [9] bun.
如是坐禪人心心數法，貯於事中能生寂寂。	In this way, the mind of the mind in meditation can be counted and stored in the affairs to produce silence.
初禪以喜樂為水，以覺觀為手，[10]以攪作丸，能生寂寂。	In the first jhana, bliss is used as the water, awareness is used as the hand, [10] with stirring as a pill, it can produce stillness.
所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事。	The minds and hearts that have been formed are counted, and the joy and happiness are formed into a pill, the Zen mind is not scattered, and it is placed in the Zen affairs.
如是丸等，覺觀如[11]浴屑，內外遍濕相著不散。	Such as pills, etc., the perception is like [11] bath debris, the inside and outside are all wet and do not disperse.
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 sitting in meditation, the first meditation is on the body, from the head to the feet, from the feet to the skull, the skin and hair, the inner and outer joys are full, and the abiding and never retreating, such as the Brahma.


問：	ask:
名喜樂，非色法、無有對相，何以遍住於身？	It is called joy, it is non-material and has no opposite, so why does it pervade the body?
答：	answer:
名者[12]依色，色依名色，是故若名已成喜，色亦成喜；	Name [12] depends on form, form depends on name and form, so if the name has become joy, the form will 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。	The second form causes the body to arise from happiness, and all the bodies become happy and happy. Therefore, there is no hindrance to the generation of Brahma's merits and virtues.
初禪成有三種，謂下、中、上。	There are three kinds of first jhana, 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 look at the conditions of victory, if you are not good at removing the five hindrances, and you will not be at ease, this is called lower meditation.
若觀勝緣，善除五蓋，至如意自在，是謂中禪。	If you look at the predestined conditions, remove the five obstacles well, and feel at ease, this is called Zhongchan.
若觀勝緣，善除五蓋，至如意自在，是謂上禪。	If you look at the predestined conditions, remove the five obstacles well, and feel at ease, this is called the upper 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 person sitting in meditation cultivates the first meditation, his life will be in the category of Brahma, and his life span will be one kalpa and one-third of his life.
若修中[13]初禪，命終生於梵天，壽半劫。	If you practice the first meditation in the middle [13], your life will be in Brahma, and your life will be half a kalpa.
若修上初禪，命終生大梵天，壽命一劫。	If you cultivate the first meditation, you will live in the great Brahma, and your life will be 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 merits and virtues of the Brahma being born. Some people achieve retreat points, some people achieve residence points, some people achieve victory points, and some people achieve achievement points.
是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。	It is a person with blunt roots, who wants to stay relaxed and follow along with one's mind.
復次以[14]三禪行成於退分，最大纏故令不精進。	Repeatedly using [14] the three meditation practices to achieve retreat points, the greatest entanglement makes it not diligent.
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 a bad feeling from the beginning and cannot be eliminated, he will quickly retreat due to this entanglement.
其於樂禪事業、樂[15]話語、樂睡眠，不住精進，是故成退。	He is happy in his Zen career, happy in speech, and happy in sleep, and he does not stop making efforts, and that's why he has retreated.


問：	ask:
誰退？	Who is going back?
何以退？	Why withdraw?
答：	answer:
有說，若急疾煩惱成，起退失。	There is a saying that if you are troubled by a sudden illness, you will be lost.
復說悠悠煩惱故退。	He said that Yoyo was troubled, so he retired.
復說若失奢摩他成退。	Again, if you lose Samatha, you will retreat.
復說於有相久不修行，於彼彼處不能令起，以不[16]得定成退分。	In addition, it is said that if you have not practiced for a long time, you will not be able to get up there and there, and you will be withdrawn if you do not get [16].
若鈍根人住不放逸，得彼法念，成禪住分。	If a person with blunt roots does not let go of it, he will attain the Dharma-mindfulness, and will become a dhyana 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 of Ligen live without letting go, acquire the second jhāna at will, follow them without awareness, and attain the victory of that jhāna.
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[17]分。	Ligen people live without slack, attain vipassana at will, follow the desire to do whatever they want, become free from taint, and attain the point of attaining meditation [17].


解脫道論卷第四	The fourth chapter of the Path of Liberation

8.2 SECOND JHĀNA


解脫道論卷第五	The Path of Liberation, Volume 5

阿羅漢優波底沙梁[＊]言大光造	Arahant Ubodisha Liang [*] Yan Daguangzao

梁扶南三藏僧伽[1]婆羅譯	Liang Funan Sanzang Sangha [1] Brahma translation
[2]行門品之二	[2] The second line of products

[3]此明求第二禪。	[3] This clearly seeks the second jhana.
思惟初禪過患、二[4]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 disadvantages of the first meditation and the merits and virtues of the second [4] meditation, then the person sitting in meditation wanted to enjoy the second meditation, and he was at ease in the body of the first meditation.
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 have not attained freedom in the first jhāna, even though you want to get rid of enlightenment and contemplation and hope to obtain the second jhāna, you will be lost, and you will not be able to get the second jhāna, and you will not be able to enter the first jhāna.
如世尊說：	As the Blessed One said:
為諸比丘作山犢喻。	A parable of the mountain calf for the bhikkhus.
山犢愚癡不知食處，未解行步，欲詣嶮遠。	Shan Du was foolish and did not know where to eat, and without knowing how to walk, he wanted to go far.
便自作念：	I thought to myself:
「我今當往未甞至處，噉未甞草、飲未甞水。」	Now I should go everywhere, 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[5]得至未甞至處，亦不得噉未甞食草，及不得飲未甞之水。	When the front legs are not erected and the rear legs are raised, they are uneasy and unable to move forward, so they cannot [5] get to the place where they are not, nor can they eat grass or drink water that is not yet.
更復思惟：	More thoughts:
「既不能去，[6]政當資昔飲食。」	Since I can't go, [6] the government is in charge of eating and drinking.
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[7]學習，輒自作念：	In this way, the bhikkhus have not reached the ignorance, do not know where to go, do not dissociate from desire to enter the first jhāna, do not practice this Dharma, do not learn much [7], and often think to themselves:
「欲入第二禪。	"To enter the second jhana.
離於覺觀。」	away from perception. "
不解自安，復更思惟：	Confused, I reconsider:
「我不能得入第二禪離於覺觀，欲退入初禪離欲。」	I can't get into the second jhāna without awareness, I want to retreat into the first jhāna without desire.
愚癡比丘，如彼山犢不解行步。	A foolish bhikkhu is like a calf who does not understand walking.
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 and after eating, at the beginning of the night and after the night, as you please, as long as you want, as long as you want, without hindrance.
為起入觀，若從一時乃至多時；	In order to get up and enter the view, if it is from a time or even a long time;
多入多出，若從一時乃至多時，於彼初禪成得自在。	There are many ins and outs, if it is from one time or even many times, one will be at ease in the first jhāna.
得自在樂，起第二禪越於初禪。	Gaining freedom and happiness, arise the second jhāna and surpass the first jhāna.
復更思惟：	Rethinking:
此初禪麁、第二禪細，於初禪見有過患、於第二禪見有功德。	This first jhāna is sloppy, the second jhāna is meticulous, in the first jhāna there are faults, and in the second jhāna there are merits and virtues.


問：	ask:
云何初禪過患？	Yunhe's first Chan fault?
答：	answer:
近五蓋怨，[8]令覺觀動，身成懈怠、心成散亂，其一切法是為麁定，不[9]任為神通證。	Nearly five grievances,[8] make the consciousness move, the body becomes slack, the mind becomes distracted, all of its dharmas are for contemplation, not [9] let it be a supernatural certificate.
既樂初禪不[10]成勝分，是初禪過患，第二禪功德是其對治。	Since the first meditation does not [10] achieve victory, it is the fault of the first meditation, and the merits of the second meditation are its countermeasures.
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 contemplating the faults of the first jhāna, and seeing the merits of the second jhāna again, it is the practice of the second jhāna with all the thoughts, not focusing on the first jhāna, not focusing on the awakening, not focusing on the contemplation, so as to be happy and free from the samādhi. Hold the heart.
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 meditator thinks in this way, and soon his awareness will pass away, and he will rest his mind at ease with the joy that arises from concentration.
此[11]明二禪四[12]枝義。	This [11] Ming two Zen four [12] branch meaning.
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 of the cessation of awareness and insight of the meditator, his inner faith has been achieved, his mind has become one nature, he has no awareness and no insight, and he enters the second jhāna from the joy of being born.
是[13]地一切入功德。	It is [13] all the merits of the earth.
覺觀滅者，以善分別。	Those who perceive annihilation are distinguished by goodness.
覺觀滅亦名斷。	The extinction of perception is also known as cut off.


問：	ask:
云何為覺觀滅？	What is the cessation of awareness?
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 jhana, and all the faults of the root of consciousness, and the root of consciousness and consciousness are eliminated together.
復次以斷下麁禪得上勝禪，復令現次第滅。	Again and again, by cutting off the lower confluence of meditation, you will obtain the superior meditation, and again, the present will be extinguished one after another.
內者，現證名內。	Those who are inside, the name of the current certificate.
內有三種：	There are three kinds:
一內內、二內定、三內行處。	One is internal, two is internal, and three is internal.
云何為內內？	What is inside the cloud?
謂六內入。	It's called Six Inner Entry.
內定者，於自觀身，此謂內定。	The inner meditation is to look at the body in oneself, this is called inner meditation.
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 place of introspection, think within themselves, and do not think outside. The meaning is nature, which is called the place of introspection.
於此經中，內內是可樂。	In this sutra, Nene is Coke.
信者，信正信，思惟增長信，此謂信於內[14]定，是謂內信。	Believers, believe in righteousness, and think to increase faith. This is called faith in the inner [14] concentration, which is called inner faith.
內信者，何相？	Insider, what phase?
何味？	What's it like?
何起？	where?
何處？	where?
不亂為內信相，寂寂為味，不濁是起，覺觀為處。	Not being chaotic is the inner belief, quietness is the taste, not turbid is the rise, 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 is said that the mind stays in right concentration, this is called the mind becomes one nature.
心成一性者何義？	What is the meaning of being of one nature?
心者是意。	The heart is the will.
一者說於念。	One says in mind.
名性者，如聲論說生性。	Those of name and nature are like the voice of nature.
性者說自然義。	Sex people say natural meaning.
此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。	This second jhāna is one mind, capable of cessation of awareness, and can be achieved with one nature. This is called mind becoming one nature.
心成一性者，何相？	What is the phase of those who are of one nature?
何味？	What's it like?
何起？	where?
何處？	where?
專正為相，寂寂為味，無浪為起，覺觀滅為處。	Concentration is the sign, stillness is the taste, no waves are the rise, and awareness is the place of extinction.


問：	ask:
信及心成一性，何故非初禪所攝？	Faith and mind are one nature, why is it 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。	In the first jhana, awareness is the wave and movement, so it becomes turbid. If the inner faith and the mind are one-nature, it becomes impure, just like the wind and waves in the water.
如是初禪覺觀為浪，浪動濁故，內信及心一[15]性成不清淨，是故以禪[＊]枝，非初禪所攝。	In this way, the first jhana's awareness is a wave, and the waves are moving and turbid, and the inner faith and the oneness of the heart[15] have become impure. Therefore, the branch of jhana is not captured by the first jhana.
無覺無觀者，謂斷覺無覺、離觀無觀。	Those who have no awareness and no observation are called detachment without awareness and detachment without observation.


問：	ask:
覺[16]觀滅、無覺無觀，此二種斷覺觀，何故說二？	Awakening [16] The perception of extinction, the absence of awareness and the absence of perception, these two types of perceptions of cessation of perception, why do you say two?
答：	answer:
覺觀滅者為現內信，心一性為因；	The one who perceives the extinction is the present inner faith, and the oneness of the mind is the cause;
無覺無觀為現寂寂所成喜樂妙相。	Unconsciousness and no view are the wonderful signs of joy and bliss.
復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；	Again, if the awareness is extinguished, this awareness is used to see the fault, and the method of eliminating the fault;
無覺無觀者，斷色界覺觀。	Those who are not aware and have no vision, cut off the perception and vision of the realm of form.
復次無覺無觀者有二種：	There are two types of those who are repeatedly unconscious and non-observant:
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。	One does not use awareness to eliminate incomprehension and incomprehension; with awareness, it eliminates incomprehension and incomprehension. Therefore, the five consciousnesses and the third jhana, etc., do not disappear due to awareness and become incomprehensible and incomprehensible.
第二禪以方便寂寂故，以覺觀滅成無覺無觀。	In the second jhāna, because of the convenience of being quiet, the cessation of awareness and contemplation becomes non-awareness and non-contemplation.
是說二義。	It means ambiguous.
從定生者名定，初禪從彼智生，第二禪成從初禪定生。	One who is born from concentration is named concentration, the first jhāna is born from that wisdom, and the second jhāna is born from the first jhāna.
復次定者，於第二禪與一心共生故，定生喜樂。	The second meditation, because of the coexistence of one mind in the second jhāna, brings joy to meditation.
喜樂者，初已分別。	Those who rejoice, have been separated at the beginning.
第二禪者，依初得名。	The second Zen person is named according to the beginning.
此第二禪入正受者，謂入第二禪。	This second jhāna enters the right reception, which is called entering the second jhāna.
禪者內信、喜、樂、一心，是名為禪。	The inner faith, joy, joy, and single-mindedness of Zen practitioners is 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 right abide will attain the second jhāna, be free from the two [] branches, and achieve the two [] branches and three kinds of good deeds.
二十三功德相應，是天住是功德，生光耀天。	Twenty-three merits are corresponding, it is the abode in heaven, it is merit, and it produces radiance that shines in the sky.
如初廣說。	As said at the beginning.
天住者，從定生喜樂，越人住故名為天住。	Those who live in the sky are born with joy and happiness. The more people live there, they are called the dwelling in the sky.
是故世尊告比丘言：	It was the old World Honored One who told the monks:
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。	Like water from a pond, it does not come from the four directions nor does it rain, there is no season, it comes from a spring, and it is cold and flooded and overflows far away.
如是比丘，此身從定生喜樂。	Such a bhikkhu, this body rejoices from samādhi.
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 the fixed birth, joy pervades the body and mind, like spring water.
彼坐禪人入第二禪，其身可知。	When a person sitting in meditation enters the second meditation, his body can be seen.
如不從四方無流水來、無天雨水，如是覺觀滅可知。	If it does not come from the four directions, there is no flowing water, and there is no rain from the sky.
如是從泉出流，令身成滿不起波浪。	If it flows from the spring, the body becomes full of waves.
如是從定生喜樂，此名色身令滿不起亂心。	In this way, one is born with joy and happiness, and the name, body, and body will not be filled with disturbed minds.
如以冷水令身清涼遍一切處，如是從定生喜樂。	Just as the body cools all over with cold water, so is joy born from samādhi.
一切名色身成滿足修定果報，如是天居生光耀功德。	All mind, body and body become satisfied with the result of meditation, and thus the heavenly dwelling produces radiant merits.
此第二禪有三種，下、中、上。	There are three kinds of this second jhāna, lower, middle, and upper.
是坐禪人修下禪，命終生少光天，壽命二劫。	It is a man sitting in meditation who practises meditation, and his life is short, and his life span is two kalpas.
修中禪生無量光天，壽命四劫。	In the practice of Zen, there are countless light days and a life span of four kalpas.
修上禪生光耀天，壽命八劫。	Cultivation of Zen gives birth to the glory of the sky, with a life span of 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。	Reciting the second jhāna is detrimental. At that time, the meditator had already cultivated the second jhāna body and became at ease, and the second jhāna and the third jhāna were silent.
知二禪過患、見三禪功德，起第三禪。	Knowing the faults of the second jhana, seeing the merits of the third jhana, and starting the third jhana.
云何二禪過患？	What's wrong with the second Zen?
謂近覺觀是定之[1]怨。	It is said that the concept of close awareness is the resentment of [1].
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 fullness of joy, therefore, the meditation becomes a rut. With the fullness of joy, the heart is very active, and the remaining meditation [*] branches cannot be raised.
若著於喜是則為失，若知是失則成不失。	If you are happy with what you are, you will lose it; if you know what you are missing, you will succeed.
若不堪作神通證，若樂二禪不成勝分，是知第二禪過患。	If it is unbearable to be a divine pass, and if you are not able to achieve victory in the second meditation, you know the flaws of the second meditation.
見第三禪功德，是其對治。	See the merits and virtues of the third jhana, which are its countermeasures.
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 faults of the second meditation, and seeing the merits and virtues of the third meditation again, it is based on all the signs of entry, and the joy is 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。	By taking and sustaining the mind with joy, and thinking in this way, the mind will soon attain the three branches of jhana [*] with no joy.
彼坐禪人不染喜故，得捨念智，以身受樂。	The man who sits in meditation is not tainted with joy, so he has the wisdom of letting go of mindfulness, and enjoys joy with his body.
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。	It is said by the sage that if one obtains the wisdom of abandoning mindfulness, one can live happily in the third jhāna, and all the merits and virtues of entering this earth are untainted by joy.
喜者先已分別。	The happy ones have been separated first.
不染者，斷喜得捨住。	Those who are not stained will be happy to live.
云何為捨？	What is the cloud?
是捨是護。	It is shelter and protection.
不退不進是心平等，此謂捨。	Neither retreat nor advance is equality of mind, which 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。	Therefore, there are eight kinds of equanimity, which are called equanimity of feeling, equanimity of diligence, equanimity of seeing, equanimity of enlightenment, equanimity of immeasurableness, equanimity of six points, equanimity of Zen [*] branches, and equanimity of purity.
五根為受捨。	The five roots are renunciation.
有時不作意捨相，為精進捨。	Sometimes it is not intentional to give up the signs, but for the sake of diligence.
苦集我今當斷成得捨，為見捨。	I have to break up the pain and give up now, for the sake of seeing the give up.
修菩提覺，是為菩提捨。	Cultivating bodhi consciousness is for bodhi equanimity.
慈悲喜捨，是為無量捨。	Compassion, joy and equanimity are for the immeasurable equanimity.
以眼見色不苦不喜成捨，是為六分[2]捨。	Seeing the form without suffering and not rejoicing in equanimity is the six points [2] equanimity.
無染故成捨住者，是禪[＊]枝捨。	Those who become equanimous because of no defilement are the branches of Zen [*].
捨念清淨，是清淨捨。	The equanimity is pure, it is pure equanimity.
於此八捨，除受捨，餘七捨法，是為平等捨。	Of these eight equanimity, in addition to receiving equanimity, the remaining seven equanimity are equal equanimity.
復次有三種捨：	There are three rounds of repetition:
一相應乘、二少經營、三無經營。	One is multiplication, two is less business, and three is no business.
於一切禪行，是禪平等方便。	For all meditation practices, it is the equality and convenience 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 rushing or slowing down, this is called the corresponding vehicle, this lower vehicle is close to the second jhāna, and it can break the great enthusiasm.
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 management, it is called less management of the equanimity. This equanimity is close to the third jhāna, because it can cut off all active minds.
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 unmoved, and not to manage the mind, is called the equanimity of nothing, and this equanimity is close to the fourth jhāna.
捨者何相？	What's the slaughterer?
何味？	What's it like?
何起？	where?
何處？	where?
平等為相，無所著為味，無經營為起，無染為處。	Equality is the sign, nothing is the taste, no business is the starting point, and no pollution is the place.


問：	ask:
何故說此捨於此禪，非第二禪及初禪？	Why is it said that this jhāna is not the second jhāna or the first jhāna?
答：	answer:
是處喜滿未滅心著。	It's a place full of joy that never ends.
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 of the reason, the joy is not extinguished, and the body and mind are filled with great enthusiasm. Therefore, in the two kinds of meditation, we do not talk about equanimity, because of dissatisfaction.
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。	Since the third jhāna has no taint of joy, the branch of jhāna is formed because of the cessation of the sign, and the branch of equanimity is said to be free from the branch of jhāna.
云何為念？	What does the cloud mean?
念隨念，彼念覺憶持不忘。	When you think about it, you will never forget it.
念者，念根、念力、正念，此謂念。	Mindfulness, mindfulness, mindfulness, mindfulness, this is mindfulness.


問：	ask:
念者何相？	What do you think about?
何味？	What's it like?
何起？	where?
何處？	where?
答：	answer:
隨念為相，不忘為味，守護為起，四念為處。	Follow the thoughts as the sign, never forget as the taste, guard as the start, and the four thoughts as the place.
云何為智？	What is the wisdom of the cloud?
知解為慧，是正智此謂為智。	Knowing and understanding is wisdom, which is right wisdom. This is called wisdom.
於是正智有四種：	So there are four kinds of right wisdom:
有義智、自相智、不愚癡智、行處智。	Wisdom of righteousness, wisdom of self-association, wisdom of not being foolish, and wisdom of conduct.
於是有義智者，有四威儀。	Therefore, the righteous and wise have the four majesty.
自相智者，入於空處。	Those who are wise in themselves enter into space.
不愚癡智者，知於世間八法。	Those who are not foolish and wise know the eight dharmas in the world.
行處智者，謂於事處。	A wise man in action is said to be in affairs.
於此經中，行處智是可取。	In this sutra, wisdom of conduct is desirable.


問：	ask:
智者何相？	What is the wise man?
何味？	What's it like?
何起？	where?
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。	Not being foolish is the sign, attachment is the taste, choosing to take all the dharmas as the starting point, and doing the righteousness as the place.


問：	ask:
何故此念正智一切處不[3]妙？	Why is this mindfulness, righteousness, and wisdom not all [3] wonderful?
答：	answer:
若人失念不起正智，不堪起禪外行。	If one loses his mind and cannot be rightly wise, he cannot afford to practice outsider meditation.


問：	ask:
何故說第三禪，不說第二禪及初禪？	Why do you 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 at the head, and Chan [*] causes the branches to disappear, and the right concentration is fine.
此定入細處，以此正智堪能起第三禪，是故以禪[＊]枝自在。	This concentration enters into the finer points, and with this right wisdom, the third jhāna can arise. Therefore, the branch of jhāna is at ease.
復次此禪易起到彼樂處，最氣味地，亦作愚心，是名著處。	Again, this meditation is easy to play in the place of joy, the place where it smells the most, but also the place of ignorance, which is the place of famous works.
是故於此禪，知得自在堪為斷喜。	That's why in this Zen, knowing that being at ease is worthy of breaking the 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, the mind and wisdom are separated, and there is no joy and joy.
如彼犢子隨逐其母，不捉兩耳觸突隨母。	Just as the calf follows its mother, but does not catch the synapses of its ears and follows its mother.
如是無喜有樂，以念智分別樂得住行處。	If there is no joy and there is joy, use mindfulness and wisdom to distinguish the place where you 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 instead enter into joy, and you will retreat into meditation.
以此禪[＊]枝自在，故說念智。	This Zen [*] branch is at ease, so it is said to be mindful of wisdom.
以此捨念智成就，是故說有捨念智以身受樂。	In this way, the wisdom of renunciation is achieved, which is why it is said that there is renunciation of wisdom to experience happiness in the body.


問：	ask:
云何心樂？	What are you happy about?
答：	answer:
心攝受是心樂，從心觸生攝受是心樂受，是謂為樂。	The feeling of the mind is the happiness of the mind, and the feeling of being born from the contact of the mind is the feeling of happiness of the mind, which is called happiness.


問：	ask:
云何身？	Where is the cloud?
答：	answer:
想陰、行陰、識陰，此謂為身。	Thinking about yin, doing yin, and knowing yin are called body.
此樂以身受，謂身受樂。	This joy is experienced by the body, which is called the joy of the body.


問：	ask:
何故此樂無喜，非以身為受？	Why is there no joy in this happiness, instead of taking the body as a feeling?
答：	answer:
於第三禪樂根滅。	In the third jhāna the root of happiness ceases.
何故世尊說於第三禪樂根滅？	Why did the World-Honored One say that in the third jhāna the root of happiness ceases?
是樂聖人所說。	It's what the sage said.
聖者佛及弟子，開合制教分別顯示，此謂聖所說。	The Buddha and his disciples, the saints, are shown separately in the opening and closing system. This is what the saints say.


問：	ask:
何故聖說於此身，非餘處？	Why did the sage say that this body is not the rest?
答：	answer:
此第三禪易起到彼樂處，彼無受樂；	This third jhāna is easily brought to the place of bliss, and there is no bliss;
聖者向於樂住，是聖人成就，是故聖人說此禪勝成捨。	The sage lives in the bliss, and it is the sage who achieves it. That's why the sage says that this meditation is superior to equanimity.
有念樂住者捨念樂，此已分別成就，入住第三禪。	Those who abide with mindfulness and happiness, who abandon mindfulness and happiness, have achieved this distinction and enter the third jhāna.
第三者，依第二名為第三。	The third one shall be ranked third according to the second.
第三禪者，是捨念、正智、樂、一心，此謂禪成就。	The third meditation is equanimity, right wisdom, happiness, and one mind. 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，[4]二十二功德相應天居，生遍淨天。	Those who have settled in, have attained the second jhāna, separated from one point to five points, achieved three kinds of goodness and ten characteristics, [4] twenty-two merits and virtues correspond to the heavenly dwelling, and are born in the pure heaven.
如初禪廣說。	As the first Zen said.
天居者，無喜樂住，越人住名天居。	Those who live in the sky live without joy, and the Yue people live in the sky.
是故世尊告諸比丘：	This is what 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。	In this way, the monks, in the flower of the sambala pond, the flower of the fentra pond, the flower of the sambala, the flower of the botomo, and the flower of the fentra, the aquatic water grows, and the water starts from the water and dwells in the water, from the root to the head to fill it with water. .
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 has this body full of moisture with joyless bliss, and fills his body and mind with blissless bliss.
於是如欝多羅、波頭摩、分陀利花從水而起。	Thus, the flowers such as Gandora, Botouma, and Fantari 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。	If you enter the third jhāna in this way, you should know that your body is like water from lotus roots, full of everything from the root to the head.
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。	If you enter the third jhāna in this way, your body will fill your body and mind with joy without joy, and the result of cultivating concentration will be like this, and you will be born in the heavenly dwelling.
此第三禪亦成三種，謂上、中、下。	This third jhāna is also divided into three types, which are called 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。	So the meditation man practises the lower meditation, and his life is less than pure heaven, and his life span is sixteen kalpas.
修行中禪生無量淨天，彼天壽命三十二劫。	During the practice of meditation, immeasurable pure heavens are born, and the lifespan of those heavens is thirty-two kalpas.
修行上禪生遍淨天，壽命六十四劫。	Practicing the highest meditation, he is born in the pure heaven, and his life span is 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 jhāna, then the meditator has done it like this, the third jhāna body is free and happy, and the fourth jhāna rises and the third jhāna is surpassed.
第三禪麁、第四禪妙，見第三禪過患，復見第四禪功德。	The third jhana, the fourth jhana is wonderful, seeing the third jhana’s faults, and seeing the fourth jhana’s merits again.
云何三禪過患？	What are the faults of the three Chan?
謂近喜為怨。	It is said to be near joy and resentment.
正定以樂[＊]枝麁，不能堪忍為得[1]神通，第三禪不成勝分。	Right concentration uses joy[*] branches, and cannot endure it to obtain [1] supernatural powers, and the third jhāna will not be successful.
如[2]是見第三禪過患，見第四禪功德是其對治。	For example, [2] sees the disadvantages of the third jhāna, and sees the merits of the fourth jhāna as its countermeasures.
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。	Those who are sitting in meditation have seen the disadvantages of the third jhāna and the merits of the fourth jhāna, but they are the only ones who care about all the signs of entry, and cause the present to disappear and the joy to disappear.
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, it will not be long before you think about it in this way, and you will be able to gain peace and understanding of the four jhāna [*] branches with the mind of equanimity.
彼坐禪人斷樂故，先[3]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 sitting in meditation has cut off the joy, first [3] has cut off the suffering, and since the first joy and sorrow have been eliminated, neither suffering nor joy will be abandoned, and the mind will be purified and achieved, and he will live in the fourth jhāna.
是地一切入功德。	It is all the merits of the earth.
斷樂者名身樂斷，斷苦者名身苦斷。	Those who cut off the joy are called the cut-off of the body, and those who cut off the pain are called the cut-off of the body and suffering.
前喜憂滅者，喜名心樂、憂名心苦，皆盡滅也。	The former joys and sorrows have been extinguished, the joy of the name and the joy of the heart, and the sorrow of the name of the heart are all destroyed.


問：	ask:
樂苦憂已斷，何處滅？	Joy, sorrow and sorrow have been cut off, where will they end?
答：	answer:
初禪時滅。	At the time of the first jhana, it ceases to exist.
於此第四禪，佛說苦滅。	In this fourth jhana, the Buddha said that suffering will cease.


問：	ask:
何處苦根起無餘時滅？	Where does the root of suffering arise and die away?
答：	answer:
佛告比丘：	The Buddha told the monks:
初禪成就離欲，是處苦根起無餘時滅。	The first jhāna achieves renunciation of desire, where the root of suffering arises and ceases when there is no remainder.


問：	ask:
何故於初禪苦根滅？	Why did the root of suffering cease in the first jhana?
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 of the fullness of joy, the body is happy, because of the happiness of the body, the root of suffering is eliminated, and because of the cessation of confrontation, the root of suffering is extinguished in the first jhana.
於第二禪憂根滅，成斷憂根。	In the second jhana, the root of worry is extinguished, and the root of worry is broken.
如佛所說：	As the Buddha said:
何處喜根起無餘時滅？	Where does the root of joy arise and die when there is no remainder?
於此比丘覺觀滅故。	Here, the bhikkhu's consciousness ceases to exist.
第三禪正受住，是處憂根起無餘時滅。	The third jhāna is being sustained, where the root of worry arises and ceases when there is no remainder.
何故第二禪憂根滅？	Why is the root of worry in the second jhana extinguished?
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 there is awareness and meditation for a long time, the body will become lazy, the mind will be lazy, and if the mind is lazy, worry will arise.
於第二禪覺觀滅，說憂根滅。	In the second jhāna, the perception of the cessation of consciousness is said to be the cessation of the root of worry.
於第三禪是處樂滅。	In the third jhāna it is the cessation of happiness.
如世尊說：	As the Blessed One said:
何處樂根起無餘時滅？	Where does the root of joy arise and die when there is no remainder?
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 the bhikkhu is tired of joy, and the third jhāna enters into right experience, where the root of joy has arisen and ceases to exist.


問：	ask:
何故於第三禪樂根滅？	Why did the root of happiness cease in the third jhana?
答：	answer:
喜滅故。	Happy to die.
喜為因，樂成滅，是故於第三禪樂根滅。	Joy is the cause, and joy is completed and extinguished, which is why in the third jhana the root of joy ceases.


問：	ask:
若苦樂憂於三禪處已滅，何故於此四禪說滅？	If pain, pleasure and worry have ceased in the third jhāna, why is it that the four jhānas say that they have ceased?
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, and in the third jhana it has already ceased to be experienced, so in the fourth jhana it is said that it ceases.
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, we take neither pain nor pleasure as the current remedy, which is why we say that pain and pleasure are the remedy for neither pain nor pleasure.
復次四禪共對治受收合故。	Repeat the four meditations in total to treat and accept it.
復次捨煩惱現無餘斷。	The troubles of giving up again and again are now unbroken.
不苦不樂受者，意不攝受、心不棄捨，此謂不苦不樂受。	Those who are neither painful nor pleasant, those who do not receive in their minds and who do not give up in their minds, are those who are neither painful nor pleasant.
不苦不樂受者，何相？	Those who are neither suffering nor happy, what is the sign?
何味？	What's it like?
何起？	where?
何處？	where?
中間為相，住中為味，除是起喜滅是處。	The middle is the form, the dwelling is the taste, except for the rise and fall of joy.
云何捨念清淨者？	Why do you give up thinking of the pure?
是謂中性為捨，此謂為捨。	This is called equanimity, and this is called equanimity.
念者，謂念、隨念、正念，此謂為念。	Those who are mindful are called mindfulness, random mindfulness, and right mindfulness. This is called mindfulness.
以捨為念，成分明清白，此謂捨念清淨。	Taking equanimity as the mind, the ingredients are clear and pure, this is called the purity of equanimity.


問：	ask:
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。	This is because of renunciation of all afflictions, because of the similarity of feeling, and because of immobility and no management, this is because there is no management and equanimity.
此念至無動成無經營，是故此念已捨成分明清白。	This thought has become inactive and has no management. Therefore, the thought has been abandoned and its components are clear and pure.
四者，依彼三禪，此第四成就。	Fourth, according to the three meditations, this fourth achievement.
入定者，此謂四禪捨念一心，此謂禪成就。	Those who have entered the meditation are called the four meditations, and this is called the achievement of meditation.
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 live in it will become the fourth jhāna, detached from one point and three points, achieve the three kinds of goodness and ten characteristics, and the twenty-two merits will correspond to them.
功德如初廣說。	Merit is as widely said.
天居者，捨樂住出於人住，此謂天居。	For those who live in heaven, the abiding joy comes from the dwelling of human beings. This is called dwelling in heaven.
是故世尊告諸比丘：	This is what the World Honored One told the monks:
有人坐，以白[4]疊覆身，從頭至足一切身分無[5]處不著。	There was a man sitting, covering his body with white [4], from head to toe, without any position [5].
如以白[＊]疊無不覆處，如是比丘以清白心令滿一切身分。	If it is covered with white [*], there is no place that cannot be covered, and so is the bhikkhu who fills all identities with a pure heart.
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 and pure mind, there is no attachment to everything. For example, if someone folds himself in white [*], the same is true for those who are sitting in meditation. They are free from all afflictions, which can be seen in the fourth jhāna.
如以白[＊]疊覆身從頭至足，不寒不熱，時節調和身心清淨。	Such as covering the body with white [*] from head to toe, neither cold nor hot, the seasons are adjusted and the body and mind are pure.
如是入第四禪不苦不樂，是為捨樂。	Entering the fourth jhāna in this way is neither suffering nor pleasure, it is for renunciation of pleasure.
令滿於身修定果報，如是[6]天居生果實天功德。	Make the body full of the fruit of meditation, so [6] the heavenly dwelling produces the fruit of heavenly merit.
修第四禪命終凡夫，生果實天。	Cultivating the fourth jhāna will end the life of ordinary people and give birth to fruit heaven.
若心厭患，生無想天，壽命五十劫。	If the mind is tired of suffering, one will live without thoughts of heaven and live fifty kalpas.
若沙門，或生果實天、或生五淨居處。	If it is a recluse, it may be born in a fruit heaven, or a place of five pure abodes.
如是果實功德。	If it is fruitful.


問：	ask:
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 lower, middle, and upper are said to be superior, 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 dhyanas, there are wonderful and wonderful things, so it is said that the fruit land is superior with the victory [*] branch.
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, and since then there is no more wonderful [] branch. Therefore, the four jhāna deeds are recited here without any results.
爾時坐禪人，於第四禪已得自在樂，[7]遊虛空定越於色界。	At that time, those who were sitting in meditation, who had attained freedom and happiness in the fourth jhāna, [7] wandered through the void and settled in the realm of form.
復更思惟，色定麁、虛空定細。	Re-consideration, the color is fixed, and the void is fixed.
彼坐禪人見色過患，復見虛空定功德。	The man sitting in meditation sees the evil of form, and again sees the merits and virtues of emptiness.
云何色過患？	What is the color of the cloud?
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[8]色欲過患。	Such as picking up a weapon, fighting with each other, lying with two tongues, amputating hands and feet, etc., eye pain, disease, cold, heat, hunger, thirst, and other sufferings, it is called [8] Desire of sex.
云何第四禪過患？	What's wrong with the fourth jhana?
此近喜成怨，依於色事，是名為麁。	In the near future, joy has turned into resentment, depending on sexual matters, it is called 麁.
於是著樂，不成勝分，依虛空寂寂解脫。	Thus, having fun, without winning points, is liberated in the emptiness of emptiness.
於此定成麁，於色見第四禪過患，見虛空定功德，是其對治。	In this state of meditation, we see the faults of the fourth jhāna in the form, and the merits and virtues of emptiness, which are its countermeasures.
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。	Thus, the meditator has seen in the form and the disadvantages of the fourth jhāna, and has seen the merits and virtues of emptiness, and he has entered into the fourth jhāna, which is the boundless emptiness.
從此定起除地一切入相，修虛空定地相成失。	From this concentration, all the signs of the earth will be eliminated, and the formation and failure of the empty space will be cultivated.
於虛空所作事無邊作意，若如此現作意不久地相成失。	There is no limit to what you do in the void, and if you do it now, your intentions will soon complement each other.
從地相心起成越於虛空，以虛空入相自在心得安。	From the earth's sympathy, it becomes more and more into the void, and the emptiness enters into the sympathy and 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。	That man sitting in meditation has aroused the cessation of all forms, opposites, and thoughts, and in spite of all kinds of thoughts, he is feeling and dwelling in the boundless space.
一切者，說於無餘起。	Everything is said from nothing.
色相者，云何色相？	Hue, what hue is the cloud?
入色界定想智正智，此謂色相。	Entry into form defines the right wisdom of perception, which is called form.
越者，從此起有對想滅者。	Those who cross, from then on, there will be those who want to destroy.
云何是有對想？	What is Yunhe thinking?
色想、聲想、香想、味想、觸想，此謂有對想。	Visual thinking, sound thinking, fragrance thinking, taste thinking, and touch thinking are called paired thinking.
滅者，彼種種想盡不作意者。	Those who destroy, those who do all kinds of things without thinking about them.
云何種種想？	What does the cloud 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。	Those who do not enter the mind, or the harmony of the mind, or the harmony of the consciousness and the mind, are called all kinds of thoughts.
此種種想不作意，此謂種種想不作意。	This kind of thoughtlessness is what we call all kinds of thoughtlessness.


問：	ask:
何故[1]止說越想，不說受行識？	Why do [1] stop talking and thinking more and not talk about the consciousness of feeling and action?
答：	answer:
若越於想，彼一切皆亦成越。	If you think more about it, everything will become better.
何以故？	Why?
若不離想，心不得[2]越。	If you do not deviate from your thoughts, your heart cannot [2] go beyond.
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 the more erotic things, the more erotic things, and the more lustful things you think, everything is determined by thinking.


問：	ask:
若不爾，入色定有對想種種想非為無也。	If you don't, there will definitely be all kinds of thoughts in the form of entering into the form.
答：	answer:
有人入色界定，有對想有種種想以斷故。	Some people are drawn to the definition of color, and some people have all kinds of thoughts to stop them.


問：	ask:
何故於彼不修道？	Why didn't he practice Taoism?
答：	answer:
為厭於色，是故於彼不滅、於彼不盡故。	It is because of disgust with color, that is why it is not extinguished, and it is not exhausted.
入初禪，聲是其刺如是。	Entering the first jhana, the sound is 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 to be disgusted with color to practice the Way, and this is why it is broken.
於此斷故，無色定不動行想。	Therefore, there is no form, no action, no action and thought.
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 liberation of tranquility is like a kalan-headed blue who has entered into a state of no-mindfulness, and five hundred chariots come and go in the past without seeing it or not hearing it.
於是起一切色想，說斷色界法有對想、滅種種想。	Therefore, all forms of thinking arise, and it is said that the Dharma of the Realm of Destruction of Form has all kinds of thinking about opposites and annihilation.
不作意者，說斷欲界法。	Those who do not care about it, say the method of cutting off desires.
復次越一切色想者，說得無色界。	Repeatedly surpassing all form thinkers, it is said that there is no form in the realm.
有對想滅者，說斷彼定外亂，為顯現無動種種想。	There are those who say that the thoughts are destroyed, and they say that they will resolve the external chaos, so as to show all kinds of thoughts that are unmoved.
不作意者說斷定內亂，說顯現寂寂解脫相。	Those who do not care about it say that internal strife is determined, and that it shows the appearance of tranquility and liberation.


問：	ask:
無邊虛空者，云何為空？	The boundless void, what is the void?
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 emptiness 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。	Peace of mind in emptiness makes fullness boundless, this is called boundless.
無邊空者，是無邊空入，入虛空處心心數法，此謂虛空入。	The boundless space is the entry into the boundless space, and the method of the mind and heart at the point of entering the space is called space entry.
虛空入者何義？	What is the meaning of those who enter the void?
是虛空無邊性。	It is the infiniteness of emptiness.
是無邊性空處，此說虛空義。	It is a place of boundless emptiness, which is the meaning of emptiness.
如住天處名天處，彼虛空處定，此謂虛空處入。	If one lives in the heavenly place, it is called the heavenly place, and the place of emptiness is still called the place of entry into the 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 in the right way obtain the concentration in the space of emptiness, the three points of transcendence, the achievement of three kinds of goodness, the completeness of the ten signs, the corresponding twenty-two merits, and the result of the practice of tranquility and concentration.
此功德生虛空處，如初廣說。	This merit is born in emptiness, as it was widely said at 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 and virtues are born in emptiness have already cultivated the place of emptiness, and they will live in the emptiness and heaven for their whole life, with a life span of 2,000 kalpas.


[3]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。	[3] After reciting the emptiness and concentration, the meditator at that time had attained freedom and happiness in the emptiness, and realized that everything entered into samādhi, and the more emptiness, everything entered.
思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。	Contemplating the emptiness and tranquility, seeing the fineness of knowledge, re-seeing the evils of emptiness, and seeing the merits and virtues of knowledge again.
云何虛空過患？	What is the danger of emptiness?
此定近色為怨，於虛空定是事成麁。	This concentration near the color is resentment, and in the empty space it is a matter of success.
與有對想種種想不相遠離，成彼念著不得勝分。	It is not far from all kinds of thoughts and thoughts, and it is impossible to win.
如是見虛空過患，[4]是識一切入功德是其對治，明無邊識定[5]治。	Seeing the troubles of emptiness in this way, [4] it is the knowledge that all the merits and virtues are its countermeasures, and the boundless consciousness [5] is the cure.
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[6]令滿作意，令識無邊。	Those who are sitting in meditation have seen the evils of such emptiness, have seen the merits and virtues of the place of knowledge, peacefully meditated into peaceful and auspicious thoughts, and cultivated the consciousness of emptiness [6], making them full of attention, and making their consciousness 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。	Thinking from the place of consciousness, receiving and holding, and thus presenting the mind, soon the thought from the place of emptiness will go beyond the place of consciousness, and the mind will be at ease by thinking from the place of consciousness.
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 of the emptiness of the meditator, he contemplates boundless consciousness, attains the right feeling, and dwells in all consciousness.
一切者，說於無餘。	Everything, say nothing.
越虛空處者，越虛空處。	The more empty place, the more empty place.
越者謂正度，是謂越一切虛空處。	The more is called the right degree, which means that the more is the empty place.
無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。	For those who are boundless consciousness, only the empty space is filled with boundless consciousness with consciousness as its intention, which is called the place of boundless consciousness.


問：	ask:
色非色法，云何執為無邊？	Form is not form, what is boundless?
答：	answer:
唯無[7]色法故成無邊。	Only the absence of [7] form is boundless.
何以故？	Why?
非色之法無有邊際，不可得故。	The dharma of non-form has no boundaries and cannot be attained.
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。	Those who are boundless are boundless, so they become boundless.
是故不妨識。	So don't know it.
入處者，是入識處。	The place of entry is the place of entry.
心心數法，此謂識處。	The method of counting the heart and the heart, this is called the place of consciousness.
識處者何義？	What is the meaning of the knower?
是識無邊，此謂識無邊。	It is the boundless consciousness, which is called the boundless consciousness.
識處者，如天住處名天處。	Those who know the place are like the place where the sky lives.
此識已受持定，此謂識處定。	This consciousness has been grasped, and this 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 realm of right receiving, and those who have attained their concentration in the place of consciousness, the more empty and empty things, the three-pointed achievement, the fulfillment of the three virtues and the ten characteristics, the twenty-two merits corresponding to them, and the result of abiding in tranquility and meditation.
是功德生識處，如初廣說。	It is the place where merit produces consciousness, as I said widely at the beginning.
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 enter the merits, practice consciousness, and live in the sky, and their lifespan is four thousand kalpas (consciousness has finished).


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。	Mindfulness of boundless consciousness concentrating on the faults, at that time the meditator has attained the place of consciousness, and the place of free will arise without anything, and it is beyond the place of consciousness.
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。	Re-consideration, the place of consciousness is fixed, the place of nothing is fixed, the fault of seeing knowledge is again, and the merit and virtue of seeing the place of nothing is fixed.
云何識處過患？	Where does the cloud know the trouble?
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。	This concentration is close to the emptiness as resentment, knowing things is a mess, thinking about the boundless and thinking about it, and thinking about it will not win, and the merits and virtues of nowhere are its countermeasures.
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。	Thus, those who are sitting in meditation have seen the faults of the place of knowledge, and the merits and virtues of the place of nothingness have been seen again. From the place of consciousness, there is peace and tranquility. The consciousness will not return to practice, no longer distinguish, and the consciousness will be lost.
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 everything is at ease with each other, and my heart desires are accepted and held.
以由無所有處想其心得安。	To think of its peace of mind from nowhere.
彼明無邊識定坐禪人[＊]越一切識處，見無所有入正受處住。	He understands that a Zen person [*] who is sitting in meditation with boundless consciousness goes beyond all consciousness places, and sees that he has nothing to enter the place of right feeling.
一切者，說於無餘。	Everything, say nothing.
越識處者，成越此識超入正度，此謂越一切識處。	The more the place of consciousness, the more this consciousness transcends into the right degree, which is called the more all places of consciousness.
無所[8]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。	Nowhere[8] Those who do not re-cultivation, no longer distinguish, achieve or lose that consciousness, but see nothingness, this is called the place of nothingness.
入無所有處[9]定心心數法，此謂無所有處。	Entering the place of nothingness [9] The method of singling the heart and counting, this is called the place of nothingness.
無所有處者何義？	What's the point of having nothing?
是識無性，是無所有。	It is consciousness without sex, it is 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, say, accept and hold words, have no possessions, receive and hold right concentration, this is called no-place concentration.
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 have entered the right abiding state will attain the concentration of nothingness, the three-pointedness of the more aware of things, the three kinds of goodness, the perfection of the ten signs, the corresponding twenty-two merits, and the result of abiding in tranquility and meditation.
是功德生無所有處，如初廣說。	It is merit that produces nowhere, as the early saying goes.
生無所有功德者，修行無所有處定，命終生無所有天，壽命六[10]千劫(無所有定竟)。	Those who are born without all merits and virtues, practice without all the samsara, and live without all heavens, and live for six [10] thousand kalpas.


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 trouble in thinking of nowhere. At that time, a meditator is at ease in a place where there is nowhere. If one desires to arise, the place where there is neither thought nor non-thought will become the place where there is nowhere.
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 that there is no place for everything, see what is not thinking, what is not thinking is fine, see again that there is no trouble at all, and again see what is not thinking, not thinking, and concentrate on the merits and virtues.
云何無所有定過患？	How can there be troubles without everything?
此定近識為怨，與[1]分明想[2]共故成麁，成彼念著不得勝上。	This contemplation of near-consciousness is resentment, and [1] clear thinking [2] is a common cause of confounding.
如是見無所有處過患，復見[3]非想非非想入功德是其對治。	If you see that there is no fault in all places, see again [3] It is the antidote to the merits and virtues of neither thinking nor thinking.
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。	Seeing this again and again, this thought is a problem, a carbuncle, or a thorn. No thought is [*] government, quiet, and wonderful.
彼坐禪人如是已見，念入無所有處安詳而起。	Having seen this, the meditator, thinking into the place of nowhere, rose up peacefully.
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 practised the remaining concentration in silence where there is nowhere, and in this way, he will soon start thinking about where there is nothing, and he will feel at ease by thinking about where there is nothing.
彼明非非[4]想定坐禪人，越一切無所有處故，成就入住非非相處。	He Ming Fei Fei [4] wants to sit in meditation, the more everything has no place, and the achievement of living in non-non-non-existent relationship.
一切者，說於無餘。	Everything, say 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 the place of nothingness is, the more the place of nothingness becomes the righteousness. This is called the place of nothingness.
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 are not non-imaginary, those who have nowhere to concentrate and practice the remaining concentration in silence, this is called the non-non-imaginative place.
非非想處者，入非非想處心心數法，是謂非非想處。	Those who are not at the non-non-ideological base, enter the non-non-non-ideological base, and the number of the mind is called the non-non-non-ideological base.
非非想處者何義？	What is the meaning of those who do not want to behave?
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。	It is clear that the reason for the cessation of thinking is caused by no thinking, and because of the excess of careful thinking, it is the place where the non-thought is not non-thought, and it is called non-non-thought.
入正住者，成得非非想處定，越無所有處，三分成就三種善，十[A1]相具足，二十二功德相應，住於寂寂明修定果報。	Those who enter the right dwelling will attain the samsara in the place of non-non-ideal thought. The more there is nothing, the three kinds of goodness will be attained. The ten [A1] signs are complete, and the twenty-two merits and virtues are corresponding.
以是功德生非非想天，如初廣說。	Therefore, the merits and virtues produce non-non-ideal thoughts, as Chu Guang said.
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 and virtues are born are not those who do not want to think about the heavens, the practice is not not to think about the heavens, the life is not not to be thought of the heavens, and the lifespan is 84,000 kalpas.


問：	ask:
何故說非非想處？	Why do you say non-non-ideal?
何故不說為識處？	Why not say it is the place of knowledge?
答：	answer:
離無邊執故、起想細故，不成識處。	Away from boundless clinging, thinking of meticulousness, and ignorance.


[5]問：	[5] Q:
何故依此定不成漏盡？	Why can't it be determined by this?
答：	answer:
離分明想，不堪得見道。	Separation clearly thought, unbearable to see.
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 it cannot be distinguished from non-ideal thinking, so it cannot be the end of the leak (it is not that non-ideological thinking has been completed).


重明上義。	Redefine the meaning.
問：	ask:
於是定處，云何散句？	So set the place, what is the prose?
答：	answer:
所謂滅聲。	The so-called silence.
顛倒起越外行覺受疑不應得。	It is not worth it to be suspicious of outsiders who are upside down.
滅者，入初禪語言斷；	Those who are destroyed will enter the first jhana and the language will be cut off;
入第四禪出入息斷。	Entering and exiting the fourth jhāna.
次第滅聲[6]者，若人入定，聞有音聲，不得言說。	When the sound is silenced [6], if a person enters concentration, he hears a sound and cannot speak.
何以故？	Why?
是入定人耳識不和合故。	It is because of the disharmony of human ear-consciousness.
復次入色定人，是聲成亂。	Repeatedly entering the color to fix the person, it is the sound of chaos.
如世尊所說：	As the Blessed One said:
入禪人聲是其刺。	The voice of entering Zen is its thorn.
顛倒者，入地一切入，於非地想而作地想。	Those who are upside down, enter the ground and all enter, and think about the ground instead of the ground.


問：	ask:
若然，何故不成顛倒？	If so, why is it not 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 upside-down thoughts are the same, so we know that the thoughts here are their appearances, and that’s why they’re not upside-down.
起者，以五因緣從於定起：	Those who arise, arise from concentration with five causes:
以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。	With dignity and suffering, with the most realms, with obstacles, with convenience, inequality, and randomness.
若入無色定，以最多境界不得起，住不動故。	If you enter the formless concentration, you will not be able to get up in the highest state, and you will not be able to stay there.
入滅禪定及入果定，以初作行得起，不以餘因。	Entering the cessation of meditation and into the fruition samādhi can be achieved with the first act, without the remaining causes.
越者，越有二種：	The more, the more there are two kinds:
分越、事越。	The more points, the more things.
從色禪越色定，是謂分越。	From form meditation, the more form is settled, the more the division.
從色禪越無色定，復從無色定越無色定，是謂事越。	From the formless meditation, the more formless concentration, and the more formless concentration from the formless concentration, this means the more things are.
外行者，一切定外行成就五分。	For the layman, everything is determined by the layman to achieve five points.
覺者，第二禪等性，除無間成無覺觀。	Awakened ones, the second jhāna equals, except for the incessant to become the view of non-enlightenment.
受者，第四禪等性，除無間共捨[7]起。	The recipient, the fourth jhana is equal in nature, except for incessant equanimity [7].
有人樂相似無間。	Some people are very similar.
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 doubt, have not cut off all the cover of greed, etc., dwell in the place of non-non-ideal thinking, and talk about the excess, like fearing a poisonous snake to climb a tree.
有四種人不得起定，必墮惡趣：	There are four kinds of people who cannot get up and will fall into a bad realm:
無因作五逆邪見(散句已竟，地一切入已滿)。	There is no reason for the five rebellious wrong views (the prose has been completed, and all the earth's entry has been full).


問：	ask:
云何水一切入？	Cloud and water all enter?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何起？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
心緣水相，此謂水一切入。	The water element in the heart is called water all entering.
心住不亂，此謂修行。	The mind is not disturbed, this is called practice.
於[8]水一切入專意為相，不除水想是味，心不作二意是處。	In [8] everything that water enters is exclusively intended to be a sign, and it does not remove the taste of water, and the mind does not think twice about it.
於水一切入不共五功德：	There are five merits in all entry into water:
於地出沒自在、於地[9]出宮殿、令動令降雨、令身能起水、令化江海。	In the ground to appear at ease, in the ground [9] out of the palace, order the movement to make the rain, make the body able to raise water, make the rivers and seas.
於地一切入所說功德，亦共有明修水一切入，處處皆見水。	The merits and virtues mentioned in all the entrances to the earth also share the knowledge and cultivation of all the entrances of water, and water is 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。	Cloud how to take its appearance, if you take water and enter it all, you will take appearance in water, like natural water, like water made by yourself.
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。	So the old Zen practitioners took water from places other than water, and they saw water everywhere, such as in wells and bottles, like ponds, ponds, lakes, lakes, Huaihai, and ponds, rivers, lakes, and Huaihai.
新坐禪人於作處取相，不能於非作處明修水一切入方便。	The new meditator takes the signs in the place where he does it, and he can't understand the convenience of cultivating water in the place where he doesn't do 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[10]無風、無[11]蚊蚋等，無諸障礙。	From the very beginning, those who were sitting in meditation looked at such a quiet place, like a temple house, like a stone room, like a tree, where it was not dark, not sunburned, free of dust[10], no wind,[11] mosquitoes, gnats, etc., and no obstacles. .
於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以[12]兩水，不雜以餘色水，令滿鉢瓫。	In such a place, if the bowl is buried in the clean ground, so that it is level with the earth, every week, I will find it filled with [12] two waters, not mixed with residual water, so that the bowl is full.
應於此處作意水[13]想，以三行取相：	You should think about water [13] here, and take the three lines:
以平等觀、以方便、以[14]離亂，餘事如地一切入。	With the concept of equality, with convenience, with [14] separation from chaos, everything else is like the earth.
廣說[15]至非非想處(水一切入已竟)。	It is widely said [15] to the non-non-ideal place (everything of water has entered the end).


問：	ask:
云何火一切入？	What is the fire all in?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取相？	Where does the cloud take the picture?
答：	answer:
心於火相，此謂火一切入。	When the mind is in the fire phase, this is called fire all entering.
彼時心住不亂，此謂修行。	At that time, the mind is not disturbed, 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 fire phase happens to be the phase of letting go, not eliminating the fire is the flavor, and the intention is unparalleled.
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。	All of the fire is managed, the smoke and flames are remembered with light, the remaining color light is extinguished, and the fire is burned at will, and the fire is enlightened as a light.
[16]因修火一切入，處處皆見火。	[16] Because of the cultivation of fire, everything enters, and fire is seen 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。	Cloud how to take its appearance, if you take fire all the way, take the appearance from the fire, or in the self-created place, or the 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。	So the old meditator took the natural form, and there he saw grass fire, firewood, forest fire, or house fire, blazing and full of flames.
從此為初，以作於觀。	From now on, for the sake of observation.
或自樂不樂，即見彼分火相得起，不如新坐禪人。	Whether he is happy or not, he sees that he is able to share the fire, not as good as a new meditator.
新坐禪人唯於作處取相，不能於非作處；	The new meditator can only take signs in the place of action, not in the place of non-work;
彼修火一切入方便。	He repairs fire and makes everything convenient.
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[17]火皆不作意，於聚焰中現作火想。	The new Zen practitioners operate from the beginning, cut off the firewood, accumulate fire in the clean place, or burn from the bottom when the sun rises or when the sun enters. , in the gathering flames now imagine fire.
以三行取相：	Take the phase in three lines:
以平等觀、以方便、以離亂，如初廣說(火一切入已竟)。	With equality, convenience, and chaos, it is as widely said at the beginning (fire has all entered the end).


問：	ask:
云何風一切入？	Cloud and wind all in?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
心於風相，此謂風一切入。	When the mind is in the air, this is called the entry of all winds.
修心住不亂，此謂修風一切入。	Cultivating the mind and staying in disorder is called cultivating the wind and entering everything.
放意為相，不除風想為味，作意無雙為處。	Letting go is the image, not removing the wind and thinking as the flavor, and the intention is the same 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 are the merits? Different from the three merits, the wind can enter the wind freely, can cause the wind to rise, and make the mind cool and cool.
如地[1]一切入所說功德，修風一切入方便。	Such as the merits and virtues of the earth [1], all the entrances, and the cultivation of the wind is the convenience of all entrances.
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。	As for taking the form, the new meditator now takes the wind and all the entrances, and takes the form of the wind in two lines, either seeing or touching.
云何以見取相？	Why does the cloud see the picture?
彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。	He is sitting in meditation, or in a sugarcane garden, or in a bamboo forest, or in a place where there are many grasses, and he is agitated by the wind.
彼已見，作風想，以三行取相：	He has seen it, thought about his style, and used three lines to take pictures:
以平等觀、以方便、以離亂。	With the concept of equality, with convenience, and with chaos.
如是已見取相。	If so, take pictures.
云何以觸取相？	How does the cloud touch the image?
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。	A new Zen practitioner thinks about the place where he sits quietly. Wherever the wind comes, he pierces the wall to make a hole, and the bamboo is placed in the tube.
如是以觸取相。	If you touch it.
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 an old zazen person sees the appearance of the wind when he disposes of it, if he walks, stands, sits and lies down, the wind touches his body, and follows the movement of the wind at the beginning, he has already observed it, and if he is happy or not, he will see the appearance of the wind rising.
不如新坐禪人(風一切入已竟)。	It's not as good as a new Zen Zen person (everything in the wind has already come to an end).


問：	ask:
云何青一切入？	Yun Heqing is all in?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
心於青相，此謂青一切入。	The heart is in the green phase, this is called the blue all in.
[2]修彼心住不亂，此謂修。	[2] Cultivating his mind to stay in disorder is called cultivation.
於青相放意為相，不除青想為味，作意無雙為處。	Yu Qingxiang puts his mind at ease, and does not remove Qingxiang as his flavor, and his intentions are unparalleled.
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 are the merits and virtues, different from the five merits, in the blue all the conditions of entering the mind are followed to obtain pure liberation, and when the blue is removed, it is like a blue flower, and the heart is instructed to transform into all kinds of blue.
修青一切入，處處皆見青。	Xiuqing enters everything, and sees blue 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。	What does it mean to take its appearance, take the blue and all the entering appearances, if it is a place, if it is a natural place, the old Zen people take the appearance that is not the place.
彼坐禪人於處處見，或[3]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。	Those who are sitting in meditation see everywhere, or [3] blue and white, or blue clothes, or blue, and they are common at present. If they are happy or not, they can see that they are blue and green, and they are not as good as new meditation people.
新坐禪人取於作處相，不能取非作處修青一切入方便。	A new meditator takes the position of action, and cannot take the position of non-action to cultivate all the conveniences.
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 man sitting in meditation wears the clothes on the board and the wall, and uses the color of Adosi to make mandala flowers, or triangles or four corners, with different colors around it.
於此作青相，以三行取相：	Here is the blue phase, and the three lines are used to take the phase:
以平等觀、以方便、以離亂。	With the concept of equality, with convenience, and with chaos.
餘如初廣說(青一切入已竟)。	Yu Ruchu widely said (everything is done in Qing Dynasty).


問：	ask:
云何黃一切入？	Yun He Huang is all in?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取相？	Where does the cloud take the picture?
答：	answer:
心於黃相，此謂黃一切入。	The heart is in the yellow phase, this is called the yellow all in.
修彼心住不亂，此謂修。	Cultivating his mind to stay in disorder 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 is the sign of letting go, not the taste of yellow thoughts, and the incomparable place of thinking.
何功德者，不同五功德，於黃一切入[4]心隨逐得淨解脫，得黃除入作意，如金花種種黃色，[5]修黃一切入處處皆見黃。	What are the merits and virtues, different from the five merits, when all the yellows enter [4] the mind can be purified and liberated, and when the yellows are removed, the intentions are like golden flowers of all kinds of yellows.
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[6]非作處相。	As for those who take that aspect, now take the yellow all in, take it in the yellow aspect, if it is self-made, if it is natural, then take the [6] non-made aspect.
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 sitting in meditation sees everywhere, yellow flowers, or yellow clothes, and it is common from then on. Whether you are happy or not, you can see that he has a yellow appearance. It is not like a new meditation person.
新坐禪者取於已作處相，不能於非作處[7]修黃一切入方便。	The new meditator takes the signs of what he has done, and cannot repair the yellow in the non-worked places[7].
彼坐禪人或衣或板或壁，以迦[8]尼羅花色黃色，作曼陀羅花，或三角或四角，異色繞其外。	The man sitting in meditation has clothes, boards, or walls, and the color of Ka [8] Nile is yellow, making mandala flowers, or triangles or four corners, and different colors surround it.
於彼作黃相，以三行取相：	Make a yellow sign on him, and take the sign in three lines:
以平等觀、以方便、以除亂。	With the concept of equality, with convenience, and with the elimination of chaos.
餘如初廣說(黃一切入已竟)。	Yu Ruchu widely said (Huang everything has been completed).


問：	ask:
云何赤一切入？	Yun Hechi is all in?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
心於赤相，此謂赤一切入。	When the mind is red, this is called red all entering.
彼修心住不亂，此謂修。	When he cultivates his mind to remain in disorder, this is called cultivation.
於赤相放意為相，不離赤想為味，作意無二為處。	Letting go of the red image is the sign, not leaving the red image is the flavor, and the intention is the same as the place.
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 are the merits? There are not a total of four merits. In all redness, one can obtain pure liberation according to one's mind, and when redness is eliminated, all kinds of redness are transformed.
不共功德者，如說於地一切入。	Those who do not share merits and virtues, as said, all enter into the earth.
[9]修赤一切入，處處皆見赤。	[9] If you repair 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。	Cloud how to take its appearance, now take the red all entry, take the red appearance, if it is made, if it is natural.
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 meditators took signs in natural places, and saw signs everywhere, whether red flowers, red clothes, or red colors. Since then, they have been common since the beginning. Whether they are happy or not, they can see that they are completely red. They are not as good as new meditators.
新坐禪人於作處取相，不能於非作處[10]修赤一切入方便。	A new meditator takes signs in the place where he does it, and he can't cultivate it in the place where he doesn't work [10].
彼坐禪人，或衣處或板或壁處，如[11]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。	For those sitting in meditation, either on the clothing, on the board or on the wall, as in [11] when Pan-stealing, the flower is red in color, or the mandala flower is made of vermilion, or the triangle or the four corners, and the outside of the realm of different colors.
於此作赤相，以三行取相：	This is the red sign, and the three lines are used to take the sign:
以平等觀、以方便、以離亂。	With the concept of equality, with convenience, and with chaos.
如初廣說(赤一切入已竟)。	As it was widely said at the beginning (everything has gone into the red).


問：	ask:
云何白一切入？	Cloud He Bai everything in?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
心於白相，此謂白一切入。	The mind is in the white form, this is called the white all entering.
彼修心住不亂，此謂修。	When he cultivates his mind to remain in disorder, this is called cultivation.
於白相放意為相，不離白想為味，作意無二為處。	Letting go of the white appearance is the appearance, not leaving the white thinking is the flavor, and the intention is the same as the place.
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 are the merits, there are no total of eight merits, all of which enter into one's mind to obtain pure liberation, one can get rid of entry, slack in slumber, remove darkness and make light, and all can enter into the eyes of heaven.
餘功德如地一切入所說。	The rest of the merits are as the earth says.
[12]修白一切入，處處皆見白。	[12] Cultivating whiteness, everything enters, and whiteness is seen everywhere.
云何取其[13]相者，現取白一切入，於白取相，若作處、若自然處。	How can you take its [13] appearance, now take the white and all the entrances, and take the appearance in the white, if it is a place, if it is a natural place.
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[14]白相得起，不如新坐禪人。	The old meditator took signs in natural places, and he saw signs everywhere, whether white flowers, or white clothes, or white, or moonlight, or sunlight, or stars, or round mirrors. Seeing that his points [14] can afford the white appearance, he is not as good as a new Zen Zen person.
新坐禪人於作處取相，非不作處取相[15]修白一切入方便。	New meditators take signs from where they are doing, and they have to take features from where they are not doing [15].
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 man sitting in meditation, on the clothes, on the board or on the wall, uses the color of the ethereal white star to make a mandala flower, or the triangle and four corners, and the outside of the world with different colors.
於此作白相，以三行取相：	Here is a white sign, and three lines are used to take the sign:
以平等觀、以方便、以離亂。	With the concept of equality, with convenience, and with chaos.
如初廣說(白一切入已竟)。	As it was widely said at the beginning (white everything has come to an end).


問：	ask:
云何光明一切入？	Where is the light all entering?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
心作光明相，此謂光明一切入。	When the mind makes a bright appearance, this is called bright all entering.
[1]彼修心住不亂，此謂修。	[1] He cultivates his mind to remain in disorder, which is called cultivation.
[2]光明放意為相，不離光明想為味，作意無二為處。	[2] Brightness is the sign of letting go, not separated from the light of thought as the flavor, and the intention is the same as the place.
何功德者，[3]與白功德等，[4]修光明一切入處處見光明。	What merit, [3] and white merit, etc., [4] cultivate light and see 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。	Where do you take its appearance, now take all the entrances of light, take appearance in light, as if it were done, as if it was 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 meditator takes signs in natural places, and he sees signs everywhere, whether moonlight, or sunlight, or light, or pearl light, which has been common since the beginning, whether he is happy or not, and immediately starts to see the light, which is not as good as the new meditator.
新坐禪人於作處取相，不能於非作處[5]修光明一切入方便。	The new meditator takes signs in the place where he does it, and he can't cultivate the light in the place where he doesn't work [5].
彼坐禪人，如是或[6]作東西壁，坐令水滿鉢，安置日光所至處。	The man who sits in meditation, like this, or [6] makes the east and west walls, sits so that the bowl is full of water, and places it wherever the sun goes.
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 comes the mandala, from the light of the mandala comes the light of the wall, and here we see the light of light.
以三行取相：	Take the phase in three lines:
以平等觀、以方便、以離亂。	With the concept of equality, with convenience, and with chaos.
如初廣說(光明一切入已竟)。	As it was widely said at the beginning (the light has all entered the end).


解脫道論卷第五	The Path of Liberation, Volume 5

8.3 SEPARATED SPACE KASINA



解脫道論卷第六	The Path of Liberation, Volume 6

阿羅漢優波底沙[＊]梁言大光造	Arahant Ubodisha [*] Liang Yan Daguang Zao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Sanzang Sanghabara
[7]行門品之三	[7] The third line of products

問：	ask:
云何虛空一切入？	Why is the void all entering?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
虛空[8]一切入，有二種：	There are two kinds of entry into the void [8]:
有虛空離色、有虛空不離色。	There is emptiness that separates form, and there is emptiness that does not separate form.
虛空入處相，所謂離色虛空。	Void entry phase, the so-called color-free void.
[9]井穴虛空相，此謂不離色虛空。	[9] The void in the well point is called the void that does not separate from the color.
彼修此想，心住不亂，此謂修。	He cultivates this thought, and his mind remains in disorder. 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 in the void is the sign, not leaving the void and thinking is the flavor, and the intention is the same as the place.
何功德者，不共二功德，於虛空入，障礙處所不能礙。	What are the merits, there are no two merits in total, entering in the empty space, where obstacles cannot be hindered.
若牆壁山等，身行無礙，自在無畏。	If there are walls, mountains, etc., you can walk without hindrance, and be 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。	How to take its appearance? Entering into the empty space and taking the empty space, if it is in a place, if it is a natural place, the old meditator took the appearance in the natural place, and can see it everywhere, whether in a hole, or between a lattice or a branch.
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 point of view, it is common to see him, whether he is happy or not, as soon as he sees the appearance of emptiness, it is not as good as a new meditator.
新坐禪人於作處取相，不能於非作處。	A new meditator takes signs in the place of action, not in the place of non-action.
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 sitting in meditation, either inside the house or outside the house where there is no obstacle, thinks of a round hole and emptiness, and uses three lines to take signs:
以等觀、以方便、以離亂。	To be equal, to be convenient, to be free from chaos.
於虛空一切入，生四禪五禪，餘如初廣說(虛空一切入已竟)。	In the empty space, all entering, there are four meditations and five meditations, as I have widely said at the beginning (all entering in the empty space has been completed).


問：	ask:
云何識一切入？	How does the cloud know everything?
答：	answer:
曰識[10]處定，此謂識一切入，餘如初廣說(十一[11]切入已竟)。	It is called Consciousness [10], which is called Consciousness all entering, as I have widely said (Eleven [11] The entry has been completed).


問：	ask:
於是一切入，云何散句？	So everything goes in, what is the prose?
答：	answer:
若一相得自在，一切餘相隨其作意。	If one aspect is at ease, all the remaining aspects 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。	It is worthy of all the rest, and can start the second jhāna.
如是第二禪得自在，能起第三禪。	If the second jhāna is at ease, the third jhāna can arise.
第三禪得自在，能起第四禪。	The third jhāna is at ease, and the fourth jhāna can arise.


問：	ask:
於諸一切入，云何最勝？	Of all the entries, what is the best cloud?
答：	answer:
四色一切入是為最勝，成解脫故，得除入故，[12]曰一切入勝。	All entry of the four colors is the most victorious, because it achieves liberation, and because entry is eliminated, [12] it is said that all entry is victorious.
作光明故，心得自在。	For the sake of light, feel at ease.
於八一切入及於八定，以[13]入十六行安[14]詳而起。	Entering into the eight things and entering into the eight samadhi, start with [13] Entry into the Sixteen Behaviors [14] in detail.
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 are happy, whatever you are happy with is free from obstacles, the order of the order, the order of the order, the order to increase one by one, or the order to increase, or the middle or less, or the less, or the less, or the less, or both. , or everything, or everything.
隨其所樂處者，或於村、或於阿蘭若，是[15]斯所樂處入於三昧。	Those who follow the places of their pleasure, either in the village or in Aranya, enter the samadhi at the place of pleasure [15].
如所樂者，是其所樂禪，入於禪定如其所樂。	Those who enjoy it are the meditation that they enjoy, and they enter into meditation as they please.
時者，隨意所樂時入於三昧，或多時入正受。	At the right time, enter into samadhi at any time you like, or enter into right feeling at many times.
次第上者，於初禪入定次第，乃至非非想處。	Those who are above the order, enter the stage of concentration in the first jhāna, and even reach the place of non-non-perception.
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-ideal concentration, the first step 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。	From the first jhāna to the third jhāna, from the third jhāna to the second jhāna, from the second jhāna to the fourth jhāna, and so on, even to the non-non-ideological concentration.
令一一增長者，以次第入第四禪，或上或下。	Those who make them increase one by one, enter the fourth jhāna in order, 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。	Those who are ordered to increase will enter the fourth jhāna, and from this emptiness will enter the third jhāna, thus entering the two kinds of 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 young and middle-aged have entered the first jhāna, from here they enter the realm of non-non-ideal thinking, from this into the second jhāna, and from this into the place of nothingness.
如是現入正受，能辨虛空處。	If you enter right feeling now, you will be able to discern the space of emptiness.
分少者，一禪於八一切入入定。	For those with few points, one meditation enters into samādhi in all eight.
事少者，於[16]三一切入入於八定分。	Those who have few things, enter into the eight fixed points in [16].
事少者，所謂二定及一切入。	Those with few things are the so-called two-determination and all-entry.
分俱者，於[＊]三一切入入二二[17]禪。	Those who are divided into two and two [17] Zen in [*] three things.
事俱者，於二二一切入入二禪。	Those who are involved in all things enter into the second jhana in the second and second.
分事俱者，是此二句(散句已竟)。	It is these two sentences (the prose sentence has been completed).


問：	ask:
云何增長相？	What is the growth phase?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
增長相者，滿一切處。	The growth phase fills everything.
猶如[18]排囊滿中臭穢死屍，此謂膖脹。	It is like [18] stinking and filthy corpses in the discharge of the sac, this is called bloating.
於膖脹相以正智知，此謂膖脹想。	Knowing with the right wisdom in the phase of bloating is called the thinking of bloating.
彼修此想心住不亂，此謂修。	When he cultivates his thoughts and his mind is not disturbed, 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。	Thinking of bloating and bloating is the appearance, and thinking of bloating and bloating is the smell, and the smell and impurity are the place of meaning.
何功德者，膖脹想有九功德：	What merits are there, there are nine merits in Xianzhangxiang:
得念內身、得無常想、得死[19]相、多厭患伏婬欲、斷色憍、斷無病憍、向善趣、向醍醐。	To be mindful of the inner body, to have impermanent thoughts, to have the appearance of death [19], to be disgusted with lust, to cut off sex, to cut off sickness, to go to a good destination, and to go to hell.
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。	What does it mean to take its appearance? A new meditator now takes the bloated and impure thoughts, has no two actions, does not move with thoughts, does not become delusional, uses various faculties to enter in, and does not go out of the mind, and goes to that place in the past.
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 corpses in the impure place, living there, far from the headwind, neither far nor close to the impure form, either 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：	Those who are sitting in meditation, if they are leaning on a seat near an impure place, like a rock or a soil ridge, or a tree, a twig, or a vine, think about doing things for the sake of the image:
此石不淨。	This stone is not clean.
此不淨相。	This is not pure.
此石，如是土埵等，已為作相、已作事。	This stone, such as the soil ridge, etc., has been used as a sign and has been used for work.
以十行膖脹不淨相，從其自性修行當觀：	With the ten elements of bloating and impure appearance, and practicing from its own nature, it should be observed:
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。	In terms of color, in the form of men and women, in terms of squares, in terms of places, in terms of separation, in terms of joints, in terms of points, in terms of pits, in terms of flat ground, and in terms of equality, we look at all places.
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。	Those who look at color, if it is black, look at black, if it is not black and not white, look at not black and not white, if it is white, look at white, if it is smelly skin, see it as smelly skin.
以形者，若女形若男形，隨觀若少若長若老。	In terms of form, it is like a woman’s form, like a man’s, and if you follow it, it’s young, old, or old.
隨觀者，若長以長，若短以短，若肥以肥，若小以小隨而觀之。	Follow the observer, if it is long, it will be long, if it is short, it will be short, if it is fat, it will be fat, and 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 the square, throw the head here, throw the hand here, the foot here, the back here, the abdomen here, the side where I sit, and the impure appearance here.
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, look at the place of light, where the light is where the hands are thrown, where the light is where the feet are thrown, where the light is where the head is thrown, where the light is where I sit, and where the light is impure living.
以分別觀，從頭至足、從下至頭，髮皮為邊，是一屎聚。	From the head to the foot, from the bottom to the head, with the hair and skin as the edge, it is a collection of shit.
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。	Those who observe and observe the joints separately are the six joints of the second hand, the six joints of the two feet, the hip joints, and the neck joints. These are called the fourteen major joints.
以[1]空穴者，謂口或開或閉，隨觀眼或開或閉，隨觀手間脚間孔[2]穴。	With [1] holes, it is said that the mouth is either open or closed, the eyes are opened or closed with the observation, and the holes between the hands and feet are observed with the [2] point.
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 the pit is equal to the ground, the impure phase follows its place, whether it is in the empty space or on the ground, it is the place to follow.
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 appearance, or on the ground with an impure appearance, I follow me on the ground, follow me in all places, and do not look near or far, as if looking for two or three times.
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。	The person sitting in meditation sees the appearance in this way, which is good and good, and he accepts and holds it like this, and he is at ease 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。	Those who are sitting in meditation have been good at taking signs, good at receiving and upholding, good at self-confidence, and have no two actions. They can't move their thoughts, their minds are not foolish, their faculties go in, and their minds do not go out.
去來道路若行若坐，觀彼不淨心常受持。	If you walk or sit on the way to and from, observe that the impure mind will always receive and uphold.
無二行者何義？	What is the meaning of no two practitioners?
為得身寂寂。	To be quiet.
令念不動者，以不愚癡，以諸根內入心不出外。	Those who keep their thoughts unmoved will not be foolish, and they will not go out with their faculties entering the mind.
去來道路者何義？	What is the meaning of those who come and go?
為得身寂寂。	To be quiet.
離逆風者何義？	What is the meaning of those who are away from the wind?
為離臭氣。	To get rid of odor.
坐不取遠近者何義？	What's the point of sitting without taking the distance?
若取遠[3]不成除相，若取近不成其厭，不見其性。	If you take it far [3], you will not be able to remove the appearance; if you take it near, you will not be tired of it, and you will not see its nature.
以不見其性，彼相不起，是故不取遠不取近。	Because the nature cannot be seen, the appearance cannot be seen, so it is neither far nor near.
坐遍觀一切相者何義？	What is the meaning of sitting and contemplating all appearances?
為不愚癡，名不愚癡。	In order not to be stupid, the name is not stupid.
若坐禪人入寂寂處，見不淨相如在其前，心起驚怖。	If a person sitting in meditation enters a quiet place and sees an impure image as if in front of him, he will be terrified.
是故坐禪人，若死屍起逐，不起心思惟，如是已知念正智受持。	For this reason, if a meditating person rises up and chases away a dead body, he will not be able to think about it.
已觀相遍，是其遍相。	The appearance has been observed over and over, and it is the appearance of its omnipresence.
如是作意，是名不愚癡。	Doing so is not foolishness.


問：	ask:
取十種行相何義？	What is the meaning of taking the ten types of conduct?
答：	answer:
為於心縛。	For the bondage of the heart.
觀去來道路者何義？	What is the meaning of those who see the way to and from?
為起次第法。	For the first order.
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[4]禪處、當觀遍相、當觀十種取相。	If a person sitting in meditation enters a quiet place, sometimes his mind will be disturbed, and he will not be able to see the impure appearance because he does not often observe it. Therefore, a person sitting in meditation should take all minds, look at the way to and from, and look at the place where he is sitting [4]. , When looking at all the signs, when looking at the ten kinds of signs.
彼坐禪人如是數數現觀，復更起相，如以眼見，此謂起次第法。	Those who sit in meditation like this count and observe, and then re-emerge, as if seeing with eyes, this is called the method of the order of emergence.
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。	The first meditator thinks that the dead corpse has become a precious treasure, and the joyful heart is received and upheld.
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。	The meditator has been freed from desires and unwholesome dharmas, and has realized that he has experienced the tranquility and tranquility, and that he has entered the first meditation with joy and the appearance of bloating.


問：	ask:
何故以不淨行起於初禪，非起餘禪？	Why does impure conduct arise from the first jhana and not from the remaining jhana?
答：	answer:
此行未作觀故、此成縛處故，常隨覺觀。	Because this walk is not contemplative, because this is the place of bondage, it is always contemplating 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 is constantly presenting its appearance, and it is not detached from Awakening that its mind is at ease. Therefore, the first jhāna is not the remaining jhāna.
復說：	Repeat:
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[5]任離於覺觀為思惟行，是故唯初禪起非餘禪。	This impure form, form, etc., is caused by thinking without a line of thought. Those who think about it are not worthy of contemplation of things.
復說：	Repeat:
此不淨相不可耐事，於不耐事不能舉心。	This impure appearance cannot be patient, and because of impatience, the mind cannot be raised.
於不淨處，心由喜樂故，除覺觀方便。	In impure places, the mind is joyful, so it is convenient to remove awareness.
以覺觀方便力，是時修行由如臭屎，是故唯初禪起非餘禪。	With the power of awareness and contemplation, the practice at this time is like stinky shit, so it is only the first meditation that arises, not the remaining meditation.


問：	ask:
於不耐事云何起喜樂？	What is the joy of impatience?
答：	answer:
不耐事非因，為起喜樂。	Impatient for no reason, for joy.
復次善斷蓋熱故、以修心自在故，起喜樂行。	The second is to cut off the heat, and because of the self-cultivation of the mind, there is a joyous behavior.
[6]餘如初廣說(膖脹相已竟)。	[6] Yu Ruchu widely said (the swelling phase has already ended).


問：	ask:
云何青[7]淤相？	Yun Heqing [7] silt phase?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
青[＊]淤者，或死一宿、或二三宿，成青[＊]淤相。	Those with green [] silt may die for one night, or two or three nights, and become green [] silted.
如青所染色隨生，此謂青[＊]淤相。	If it is dyed with blue, it is called 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。	Knowing with right wisdom, this is called the blue [*] stagnant phase, the mind is not disturbed, this is called cultivation, accepting and holding the green phase is the phase, disgust is the taste, the mind is impatient, etc.
修其相者，如初廣說(青淤相已竟)。	Those who repair their appearances are as widely said at the beginning (the bruises have been completed).


問：	ask:
云何潰爛相？	Why is the cloud festering?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取相？	Where does the cloud take the picture?
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 who fester, or die for two or three nights, fester and release pus, like cheese, and the body becomes festering, which is called festering.
於潰爛相以正智知，是謂潰爛相。	Knowing the festering aspect with right wisdom is called the festering aspect.
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。	Keeping the mind undisturbed is called cultivation, accepting and sustaining festering as a sign, disgust as a taste, mindfulness as a place of impatience, etc.
取相如初廣說(潰爛相可知，潰爛相[8]已竟)。	Taking the phase is as widely said at the beginning (the festering phase can be seen, and the festering phase [8] has ended).


問：	ask:
云何斬[9]斫離散相？	Yun He Zhan[9] to chop off the discrete phase?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何？處何功德？	what? What is the merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
斬斫離散者，或以刀劍斬斫身體離散。	To chop off those who are separated, or to chop off the body with a sword.
復說所擲死屍，此謂斬斫離散。	It is said that the corpse thrown is called severing and dispersing.
於斬斫離散是正智知，此謂斬斫離散想。	It is the right knowledge to be separated by cutting and cutting. This is called thinking of cutting and separating.
心住不亂此謂修，斬斫離散想為[10]相，厭為味，作意不淨為處，等膖脹相功德。	Keeping the mind undisturbed is called cultivation, cutting and severing thoughts as [10] signs, disgust for taste, mindfulness for places of impureness, etc.


問：	ask:
云何取其相？	Where does the cloud take its form?
答：	answer:
於兩耳二指作片片想、作斬斫離散想，如是取相。	On the two ears and two fingers, make a piece of thought, make a piece of thought, and make a piece of thought, and take the picture 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 on the first and second, as I have widely said at the beginning (cutting off the discrete phase has been completed).


問：	ask:
云何食噉想？	What are you thinking about?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
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, or the magpie, the owl, the eagle, the pig, the dog, the wolf, the tiger, the leopard, eat the dead. This is called eating.
於彼食噉是相。	To eat and eat is a phase.
以正[11]智知，此謂食噉想。	With the right [11] wisdom, this is called eating and 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[12]想功德。	Keeping the mind undisturbed is called cultivation, eating, eating, and thinking are signs, loathing is taste, thinking is not pure, and waiting for bloating [12] to think of merits and virtues.
餘如初廣說(食噉[13]相已竟)。	Yu Ruchu widely said (eat and eat [13] the phase has ended).


問：	ask:
云何棄擲想？	Yun He gave up thinking?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
棄擲者，於處處方散擲手足，此謂棄擲。	For those who throw the throw, the hand and foot are scattered in the prescription, which is called throw throw.
於棄擲想，是正智知，此謂棄擲想。	The thought of abandoning throws is right knowledge. This is called thinking of throwing throws away.
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。	Keeping the mind undisturbed is called cultivation, accepting, holding, abandoning, and throwing thoughts as thoughts, disgust as smells, troubled by unclean thoughts, and bloated thoughts and other virtues.
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 to take the form, all the identities are gathered in one place, and the divisions are two inches away from each other. An has already made a throw and wants to take the form.


問：	ask:
云何殺戮棄擲想？	What does Yunhe want to kill and throw away?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
被殺棄擲者，或以刀[1]杖、或以弓箭，於處處斬斫殺戮死屍，此謂殺戮棄擲。	Those who are killed and thrown, either use swords[1] sticks, or bows and arrows to chop and kill corpses everywhere. This is called killing and throwing.
於殺戮棄擲，是想是正智知，此謂殺戮棄擲想。	In killing and throwing away, thinking is right knowledge. This is called killing and throwing away thinking.
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[2]脹功德。	Keeping the mind undisturbed is called cultivation, accepting, holding, killing, abandoning, and throwing thoughts as a sign, disgust as a taste, mindfulness as an impure place, etc. [2] to expand the merits.
云何取其相者，如初廣說(殺戮棄擲想已竟)。	Yunhe who chooses its image is as widely said at the beginning (the thought of killing and throwing is over).


問：	ask:
云何血塗染想？	What is the blood smeared to think?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
血塗染者，或斬截手足形分，出血塗身，此謂血塗染。	Blood smeared, or cut off the limbs, blood smeared on the body, this is called blood smear.
於血塗染相，是正智知，此謂血塗染想。	The blood-stained appearance is the right knowledge, which is called the blood-stained thought.
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。	Keeping the mind undisturbed is called cultivation, accepting and holding blood smeared and smeared as the image, disgust as the smell, thinking about the place where the mind is not pure, and so on.
云何取其相者，如初廣說(血塗染相已竟)。	Yunhe who chooses its image is as widely said at the beginning (blood smearing has finished).


問：	ask:
云何虫臭想？	What are you thinking about?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
答：	answer:
虫臭者，諸虫生滿其身，猶如白珠純是虫聚，此謂虫臭。	Insect stinkers are full of insects, just like white pearls are pure insects. This is called insect odor.
於虫臭想，以正智知，此謂虫臭想。	To think of worms and stinks, and to know with right wisdom, this is called worm-stinking thoughts.
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。	Keeping the mind undisturbed is called cultivation, accepting and holding worms and odors as signs, disgust as smells, minds as impure, and so on.
云何取其相者，如初廣說(虫臭想已竟)。	What is the image of the cloud, as widely said at the beginning (the worm and stink have been thought over).


問：	ask:
云何骨想？	What do you think?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何取其相？	Where does the cloud take its form?
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。	Bone is connected by hooks and locks, or bound by flesh and blood, or no flesh but with tendons entangled, or no flesh and blood, this is called bone.
於此骨想，以正智知，此謂骨想。	Thinking of this bone, knowing with right wisdom, this is called thinking of 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。	Keeping the mind undisturbed is called cultivation, accepting and holding the bones as the sign, disgust as the taste, mind as the place where the mind is not pure, and so on.
云何取其相者，如初廣說(骨想已竟)。	What is the image of the cloud, as widely said at the beginning (bone thinking has already ended).


問：	ask:
於不淨處，云何散句？	In an impure place, what are the prose sentences?
答：	answer:
初坐禪人有重煩惱，於不種類不應取相。	A first-time meditator has many afflictions, and should not take signs of different types.
不種類者，如男女身。	Different kinds, such as male and female.
若不淨業人，不淨相不應作意。	If one is not pure, one should not pay attention to what is not pure.
何故？	Why?
常觀事故不成厭。	Accidents are never boring.
於畜生身，不起淨想。	In the animal body, one cannot afford to think cleanly.
以一骨起起相自在，於骨[3]取亦復如是。	When a bone is created, it is free, and the same is true when it is taken from the bone [3].
若不淨相以色起，由一切入當觀。	If an impure appearance arises from form, it should be observed from everything.
若以空起以[4]界當觀者，以不淨起以不淨當觀。	If one looks at the realm of [4] in terms of emptiness, he should look at it in terms of impurity and impurity.


問：	ask:
何故十不淨不多不少？	Why is the ten impure not more or less?
答：	answer:
身失有十種故。	There are ten reasons for being lost.
復由十人故成十想：	Ten thoughts are formed by ten people:
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 people should cultivate their bloated thoughts, those who desire sex should cultivate their thoughts of bruises, and those who desire pure desire should cultivate their thoughts of rottenness.
復次不淨相不可得故、一切不淨想欲對治故。	Again, impure appearances 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 the person who wants to walk is what he gets, he should take the sign. That’s why it is said that all impure thoughts are ten kinds of impure thoughts.


問：	ask:
何故不令增長？	Why not make growth?
答：	answer:
若人樂厭欲，令起自性身想。	If one is happy and disgusted with desires, let the self-nature think about it.
何故？	Why?
若有自性身想，於想速得厭，彼分故。	If you have thoughts of your own nature, you will get tired of thinking quickly, and that's why.
已令增長不淨想，是其身相得除。	It has caused the growth of impure thoughts, and it is the body that can be removed.
已除自身想，不速得厭，是故不應令增長。	I have eliminated my own thoughts, and I will not get bored quickly, so it should not be allowed to grow.
又說若得無欲，為修大心成令增長。	He also said that if you have no desires, you will grow in order to cultivate great minds.
如阿毘曇說：	As Abhitan said:
處離欲等，初禪正受住膖脹，及起無量事。	Abandoning desires, etc., the first jhana is suffering from swelling and immeasurable things.
如大[5]德摨狗[6]父說偈：	Such as the great [5] Dean dog [6] the father said:

比丘佛家財，	Bhikkhu Buddha's wealth,
於怖畏林處，	in the forest of terror,
既已修骨想，	Now that the bones have been repaired,
普令滿此地；	Populate this place;

我知彼比丘，	I know Bhikkhu,
速當斷欲染(十不淨已竟)。	Quickly cut off the desire to be defiled (the ten impures have been completed).


問：	ask:
云何念佛？	Why do you meditate on Buddha?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何修行？	What is the practice of Yunhe?
答：	answer:
佛者，[7]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。	Buddha, [7] The World-Honored One has no teacher. He who has not heard the Dharma, is fully enlightened, and is able to know that all attained power is at ease. 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。	The Buddha, the World-Honored One, is fully aware of the merits and virtues of Bodhi, mindfulness, mindfulness, mindfulness, unforgettable mindfulness, mindfulness, mindfulness, and right mindfulness. This is called mindfulness of the Buddha.
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 undisturbed is called cultivation, making the Buddha’s merit as a sign, respect as a taste, and increasing faith as a place.
若修行念佛，成得十八功德：	If you practice chanting Buddha, you will obtain 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。	Faith grows, mindfulness grows, wisdom grows, reverence grows, merit grows, joy grows, asceticism, freedom from fear, ashamed of being born with evil, always living with the teacher, happy in the Buddha land, and deeds towards a good destination , and finally Daigo.
如說修多羅涅底里句。	As in the Sutranetic phrase.
若人欲念佛、其可恭敬如佛像處。	If one wishes to recite the Buddha, he can respect it like a Buddha statue.
云何修行？	What is the practice of Yunhe?
初坐禪人，往寂寂處攝心不亂。	For a first-time meditator, go to a quiet place to capture your mind without disturbing it.
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 undisturbed mind and thoughts of the Tathagata, World-Honored One, worthy of offerings, right and omniscient, full of knowledge and conduct, good deceased, world-understanding, unsurpassed person, tuner of husband, teacher of heaven and man, Buddha and World-Honored One.
於是彼者到一切功德彼岸。	So they go to the other side 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 named World-Honored One after attaining the world's acclaim, named World-Honored One when he regained the wonderful Dharma, named World-Honored One when he regained the offerings, named World-Honored One when he attained fullness of blessings, and named World-Honored One as the master of Taoism, hence the name World-Honored One.
以彼因故受供養，名阿羅漢。	Because he received offerings for some reason, he was called an arahant.
[8]殺煩惱怨，名阿羅漢。	[8] Killing vexation and resentment, named Arhat.
折生死輪輻，名阿羅漢。	The spokes of life and death are broken, and they are called Arhats.
正遍知者，以一切行正知一切諸法，名正遍覺。	The one who is right and omniscient, who knows all things rightly by all actions, is called right and universal enlightenment.
復殺無明，名正遍覺。	Re-killing ignorance, the name is right and full of awareness.
以獨覺無上菩提，名正遍覺。	Enlightenment with the supreme Bodhi is called Right Universal Enlightenment.
明行足者，明者三明：	Those who are wise and walking are wise, and those who are wise are three:
宿命智明、眾生生死智明、漏盡智明。	The wisdom of fate, the wisdom of life and death, and the wisdom of exhaustion.
世尊以宿命智明，斷殺過去無明；	The World-Honored One, with the wisdom of fate, slays the ignorance of the past;
以眾生生死智明，斷殺未來無明；	With the wisdom of life and death of all living beings, slay the ignorance of the future;
以漏盡智明，斷殺現在無明。	By exhausting wisdom and knowledge, we will destroy the present ignorance.
已斷殺過去無明故，以一切行一切過去法，世尊應念即現；	Having killed the ignorance of the past, by doing everything in the past, the World-Honored One will appear immediately upon recollection;
已斷殺未來無明故，以一切行一切未來法，世尊應念即現；	Having killed the ignorance of the future, with all the practice of all future dharmas, the World-Honored One will appear immediately;
已斷殺現在無明故，以一切行一切現在法，世尊應念即現。	Since the ignorance of the present has been eradicated, all present dharmas are practiced, and the World-Honored One will appear immediately upon recollection.
行者，戒定足具。	Walkers, precept feet.
戒者，謂一切善法處，故言明行。	The precepts refer to the place of all good dharmas, so words and deeds are clear.
足者，謂一切神通處，故名明行足。	The feet are said to be the place of all supernatural powers, hence the name Mingxing feet.
具者，謂一切定。	Those who are equipped, say that 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。	Therefore, the World Honored One obtains great compassion with all wisdom, with three kinds of knowledge, and with conduct, so as to benefit the world.
明得自在，以知處故，以起論道，無人能勝。	To be at ease, to know where to go, and to reason about the Way, no one can beat 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。	Destroy all afflictions, with pure and right conduct, with clearness and completeness to become the eyes of the world, now it is beneficial or not.
以行具足成世間依，作救怖畏。	With good deeds, you can become the world's reliance and save you from fear.
以明解脫，於第一義已得通達。	To be liberated by clearness, one has attained the first meaning.
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。	By doing things, you will be able to cross the border, and you will be righteous in the world. You will naturally have no teacher in everything, and your actions will be equal to the highest silence.
以明行足世尊成就，此謂明行具足。	To fulfill the World-Honored One's achievements with clear and deeds, this is called the fulfillment of clear and deeds.
善逝者，到善路故，名曰善逝。	Those who have passed away well are called good deceased people when they reach the road of goodness.
不復更來到。	Not to come again.
於醍醐界，無為涅槃，故名善逝。	In the world of Daigo, there is no Nirvana, hence the name Good Passing.
復說法不顛倒，故名善逝。	The statement is not reversed, hence the name Shanshi.
復說法不僻，故名善逝。	It is not uncommon to say it again, hence the name Good Passing.
復說法無過患，故名善逝。	There are no faults in the re-phrase, hence the name good death.
復說法不多不少，故名善逝。	There are not many words, so the name is good.
世間解者，世間有二種，謂眾生世間、行世間。	For those who understand the world, there are two types of the world, the world of sentient beings and the world of practice.
世尊以一切行，知眾生世間，以知眾生種種欲樂。	The World-Honored One knows the world of sentient beings with all actions, and knows 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 difference, by fate, by heaven's eye, by past and present, by harmony, by achievement, by variety of transformable, by variety of unbearable, by variety of birth, by variety of interest, by variety of land, by variety of karma, by variety of affliction With all kinds of results, with all kinds of good and evil, with all kinds of shackles and solutions, with such actions, the World-Honored One knows all living beings in the world.
復說行世間者，世尊亦知。	Again, the World-Honored One knows those who practice 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 karma, I also know all actions, with fixed features, with self-related causation, good and bad without remembering, with various yin, with various realms, with various entrances, with wisdom and clear, with impermanence and suffering without self, with birth not. Born, in this way, the World-Honored One knows all the actions of the world. This is called the solution of the world.
無上者，世無有上，此謂無上。	The unsurpassed, the world has nothing, this is called the unsurpassed.
復次無人與等，復次最勝無比，餘不能過，故名無上。	No one is equal to the second time, the second time is the most incomparable, and the rest cannot be surpassed, hence the name 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 kinds of people who tune and control their husbands. Either they hear the Dharma and realize it, or they talk about karma, or they 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 and controls all sentient beings, so it is called "Tuning and Controlling Husbands."
天人師者，世尊能度天人，從生老死怖畏園林，故名天人師。	The teacher of heaven and human beings, the World Honored One can save heaven and human beings, and fear the garden from birth, old age and death, hence the name Teacher of heaven and human beings.
復次教誡見思惟道，名天人師。	Repeatedly taught to see the way of thinking, called the teacher of heaven and man.
如是以此門、以此行，當念如來。	If you follow this door and walk in this way, you should recite the Tathagata.
復次如本師說：	Again, as the Master 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。	Recalling the World-Honored One with the four kinds of practice, the karma of the past, to raise oneself, to achieve victory, 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 the wish to the end, it took twenty asamkhy kalpas to be born in this long time.
一百千億觀凡夫根，念根所初，慈哀世間：	One hundred billion mindfulness of ordinary people, the beginning of mindfulness, compassion for the world:
我已得脫，當令彼脫。	I have been freed, and I must be freed.
我已得調，當令彼調。	I have to tune, and it is time for him to tune.
我已得安，當令彼安。	I am at peace, let Peter be at peace.
我已入涅槃，當令彼得入涅槃。	I have entered Nirvana, so Peter should 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, emancipation, patience, truth, acceptance, compassion, equanimity, diligence, and wisdom are all satisfying and attaining Bodhi.
世尊為菩薩時，說本生因緣，作兔子身，常行布施，當[1]念可護生；	When the World-Honored One was a Bodhisattva, he said that he was born with the causal condition, that he had the body of a rabbit, and that he always practiced almsgiving.
[2]戒[3]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[4]噁[5]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、[6]逐父語當念六牙白象恭敬仙人、當念白馬生往羅剎國[7]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。	[2] Precepts [3] Births of Moqu Bintu should be recited of renunciation, tolerance of humiliation, tolerance of universal life, truthful words, [4] evil [5] Jian births, acceptance and upholding, When reciting the compassion of the emperor, reciting the maoshushe, reciting the real businessman, reciting the elk life, reciting the longevity, [6] reciting the father's language, revering the immortals with six teeth and white elephants, reciting the white horse living to Luo In the kingdom of the kingdom [7] to transcend all sentient beings, one should recite the deer, protect their lifespan, and give up one's own lifespan.
復次當念猴生，見人落坑以慈心拔出，設樹根菓以為供養。	Again, recite the birth of a monkey, see someone falling into a pit and pull it out with loving-kindness, and set the roots and fruits as offerings.
彼人樂肉以破我頭，以慈悲說法語其善道。	That person delights in flesh to break my head, and speaks the good way in French with compassion.
如是以眾願門，當念世尊本生功德。	In this way, one should recite the merits and virtues of the World Honored One.
云何當念世尊自拔身功德？	Why should we recite the World-Honored One's own virtues?
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[8]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, who is so complete in this birth, that when he was young, he cut off all dwellings, his children, his wife, his parents, his relatives and friends, and he was reluctant to give up. The country crosses the Nilian Chan River, sits on the Bodhi tree, subdues the demon king and all the ghost soldiers, remembers the fate in the first night, cultivates the eyes of heaven in the middle of the night, and realizes the realm of Daigo in the second night.
修行八正道，分作證漏盡，得菩提覺。	Practicing the Eightfold Path will eliminate all the omissions and attain Bodhi enlightenment.
從於世間拔出自身，住第一清淨漏盡之地。	Pull yourself out of the world, and dwell in the place where the first pure and defilements are eliminated.
如是以眾行門，當念世尊自拔身功德。	In this way, when you walk in the door in a multitude of ways, you should recite the World-Honored One's own merits and virtues.
云何當念世尊得勝法功德？	Why should we recite the merits and virtues of the World-Honored One?
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。	Thus, the World-Honored One has liberation, liberation of mind, and with the ten powers of the Tathagata, with the wisdom of the fourteen Buddhas, and with the teachings of the eighteen Buddhas, he has achieved different meditation methods, and should be recited when he arrives at the other shore of freedom.
[9]云何世尊成就十力？	[9] How did the World-Honored One achieve ten powers?
如來知是處非處，如實而知；	The Tathagata knows what is right and what is wrong, and knows it as it 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 karma in the past, future, and present, and uses precepts to cause them.
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 he does not take one precept or various precepts to the world, but he 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 he knows it as it is;
如來知眾生種種諸根，如實而知；	The Tathagata knows the various roots of sentient beings, and he 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 is liberated and fixed, and that there are afflictions and no afflictions, and he knows it as it is;
如來知宿命，如實而知；	The Tathagata knows the fate and knows it as it is;
如來知眾生生死，如實而知；	The Tathagata knows the life and death of all living beings, and he knows it as it is;
如來知漏盡，如實而知。	The Tathagata knows all the omissions, and knows it as it is.
以此十力，世尊成就。	With these ten powers, the World-Honored One achieves.
云何世尊成就十四佛智慧？	How 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。	The wisdom of suffering, the wisdom of gathering, the wisdom of destruction, the wisdom of the path, the wisdom of righteousness, the wisdom of dharma, the wisdom of speech, the wisdom of eloquence, the wisdom of all roots, the wisdom of beings' desires and pleasures, the wisdom of double transformation, the wisdom of great compassion and determination, All wisdom, unimpeded wisdom.
以此十四智，世尊成就。	With these fourteen wisdoms, the World-Honored One achieves.
云何世尊成就十八法？	How does the World-Honored One accomplish the Eighteen Dharma?
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。	The Buddha-wisdom of the past is not obstructed, the Buddha-wisdom of the future is not obstructed, the Buddha-wisdom of the present is not obstructed;
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 World-Honored One achieves, there is no retreat of desire, no retreat of diligence, no retreat of mindfulness, no retreat of concentration, no retreat of wisdom, and no retreat of 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 dharmas, the World-Honored One achieves nothing suspicious, no false accusations against the teacher, no ambiguity, no urgency, no hidden places, and no ignorance.
無可疑事者，無有威儀為於狡獪。	There is no suspicious thing, no majesty for cunning.
誣師事者，無急速威儀。	Those who falsely accuse teachers of affairs have no haste and prestige.
無不分明者，以知無不觸。	Anyone who is indistinguishable can be touched by knowledge.
無急事者，無威儀以急事。	There is no urgent matter, there is no prestige to be urgent.
無隱覆者，心行無有非不憶智。	There is no concealment, and there is nothing wrong in the mind and action without recalling wisdom.
無不觀捨者，無有不知捨。	There is no one who does not care about giving up, and there is no one who does not know what to give up.
以此十八佛法，世尊成就。	With these eighteen dharmas, the World-Honored One accomplished 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 takes four fearlessness, four mindfulness, four right diligence, four wishful satisfaction, five faculties, five powers, six supernatural powers, seven bodhis, eight noble paths, and eight divisions. With the eight liberations, the ninth contemplation, the ten holy dwellings, the ten straits, and the remaining unwholesome dharmas, the World-Honored One achieves 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, in this way, in this way, one should recite the merits and virtues of the World-Honored One.
云何當念世尊作饒益世間功德？	Why should we recite the World-Honored One as the merits of benefiting 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 accomplishes all deeds, reaches the other shore of all merits, and turns the wheel of Dharma for compassionate 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。	Having become immeasurable gods and beings in ascetic fruit, immeasurable sentient beings have obtained merits and virtues, and can make merits and virtues full.
以三種變，身變、說變、教變，令世間信。	With three transformations, body transformation, speech transformation, and teaching transformation, we can make the world believe.
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。	He has subdued the wrongs and seen the sages, he has lost the evil path, he has opened a good destination, he has gone to heaven to obtain the fruit of liberation, he has settled down with the sage-hearer, he has established the precepts, he has said the Paratimukha, he has attained the nourishment of victory, he has attained The Buddha's Victory Dharma has been attained and pervaded the world, and all sentient beings respect and respect it, and even heaven and human beings know it.
安住不動，慈悲世間，饒益世間所作，世尊已作。	Rest in peace, be merciful to the world, and benefit the world by doing what the World Honored One has done.
以此門此行，當念世尊已作世間饒益功德。	When walking through this gate, remember that the World-Honored One has done the world-benefiting merits.
彼坐禪人以此門此行，已此功德現念如來，其心成信。	That man who sits in meditation walks through this door, has already thought of the Tathagata with this merit, and his heart becomes faith.
以信自在、以念自在，心常不亂。	Be at ease with faith, be at ease with thoughts, and never be disturbed.
若心不亂，滅蓋禪分起，內行禪成住。	If the mind is not disturbed, the cessation of the cover will arise, and the inner meditation will become abiding.


問：	ask:
何故念佛起內行非安？	Why is it unsafe to recite the Buddha's mind?
答：	answer:
佛功德者，於第一義深智行處。	Buddha's merits are in the place of first righteousness, deep wisdom and deeds.
第一義事於深智行處，心不得安，以細微故。	The first righteous thing is in the place of deep wisdom, and the mind is not at ease, because it is subtle.
復次當念不一功德。	Repeatedly recite different merits.
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 person sitting in meditation recalls different merits and virtues, all kinds of conditions and intentions in the mind arise together, and the mind becomes uneasy, this is the place for all laymen.


問：	ask:
若念不一功德，心既不一，外行禪不當成；	If the thoughts are not unified, the mind is not unified, and the layman's meditation will not be successful;
若專一心，外行禪成住。	If you concentrate on one's mind, the layman's meditation will become abiding.


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 recite the Buddha into one mind, there is no fault.
復說以念佛，四禪亦起(念佛已竟)。	He said again that by reciting the Buddha, the four meditations will also arise (recitation of the Buddha has already ended).


問：	ask:
云何念法？	What do you think about the law?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
云何修行？	What is the practice of Yunhe?
答：	answer:
法者，謂泥洹及修行至泥洹。	Dharma practitioners refer to the mud-huan and the practice to mud-huan.
云何泥洹？	What is the cloud?
滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。	To annihilate all actions, to get rid of all afflictions, to annihilate love, taint, and silence, this is called muddy water.
云何修行至泥洹？	Yunhe practiced to the mud?
謂四念處、四正勤、四如意足、五根、五力、七覺[1]分、八正道分，此謂修行至泥洹。	It is called the four bases of mindfulness, the four right diligence, the four wishful thinking, the five faculties, the five powers, the seven points of enlightenment, and the points of the Noble Eightfold Path.
念法出離功德乘功德，彼念、隨念、正念，此謂念法。	Mindfulness of the Dharma goes out of the merits and virtues of the meritorious deeds. It is mindfulness, mindfulness, and mindfulness. This is called 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。	When his mind remains undisturbed, this is called cultivation, the merits and virtues of the Dharma are the sign, the selection of the Dharma is the taste, the interpretation of the meaning is the place, the merits and virtues of reciting the Buddha, etc.
云何修者，初坐禪人入寂寂坐，攝一切心。	Yun He Xiu, a first-time meditator who enters the silent sitting, captures all minds.
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 without disturbing their minds are good at expounding the Dharma of the World Honored One. They can now realize that there is no season, that there is no season to come to see the vehicle, that to see the vehicle is corresponding, and that the wise person can see it through the present evidence.
善說世尊法者，離兩邊故，名為善說。	Those who speak the Dharma of the World-Honored One well, because they are separated from both sides, are called good ones.
不異故，名為善說。	For the same reason, it is called good talk.
不謬故、三種善故，名善說。	The reason is not wrong, the three kinds of good reasons, the name is good to say.
滿清淨故，名善說。	Because it is full of purity, its name is good.
令現泥洹及修行至泥洹，故名善說。	Makes the present mudhuan and the practice to the mudhuan, hence the name Shanshuo.
現證者，次第得道果，故名現證。	Those who have realized the realization will obtain the fruit of the Tao in the order, hence the name of the realized realization.
作證泥洹及道果，故為現證。	Testimony of the mud and the fruit of the path, so it is a present proof.
無時節者，不異時得果，故名現證。	Those who do not have the season will get the fruit at the same time, hence the name "present evidence".
來見者，汝來我處，見我善法性堪教他，是名來見。	Come to see, you come to my place, see my good Dharma nature and can teach him, this is the name to come to see.
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 vehicle.
向沙門果，名乘相應。	To the samana fruit, the name and multiplication correspond.
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。	Wisdom people can see through their actual realization. If a person is subdued and not taught by others, it arises from the wisdom of extinction, the wisdom of non-generation, and the wisdom of liberation. This is called the realization of wisdom.
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 recite the Dharma with the remaining actions are the eyes, the wisdom, the peace and happiness, the daigo taking the door, the detachment, the expedient, the ultimate annihilation, the ultimate daigo, and there is no depravity or daigo.
無為寂寂微妙，非相師所行，是妙智人所知。	Nothingness is quiet and subtle, it is not done by a physiognomist, it is known by the wonderful and wise.
濟渡彼岸，是歸依處。	Crossing the other shore 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。	Those who sit in meditation use this door, this practice, and this merit, and they now recite the Dharma, and their hearts become faith.
由其信念，心住不亂。	By his beliefs, his heart will not be disturbed.
以不亂心，滅於諸蓋，禪分得起，外行禪成住。	With a mind that is not disturbed, it will be destroyed by the cover, the meditation will be able to be divided, and the lay meditation will become abiding.
餘如初廣說(念法已竟)。	Yu Ruchu said it widely (reading the law has finished).


問：	ask:
云何念僧？	Yun He Nian Monk?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何為修？	What is the cloud for cultivation?
答：	answer:
僧者，聖人和合，此謂為僧。	The monks and saints reconcile, this is called a monk.
現念僧修行功[2]德，彼念、隨念、正念，此謂念僧。	The present monks practice merit [2], and they are mindful, mindful, and mindful. This is called mindfulness of monks.
彼念住不亂此謂修，[3]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。	When he is mindful of not being disturbed, this is called cultivation, [3] he recites the merits and virtues of the Sangha as a sign, reverence in the heart is the taste, joy and harmony are the place of merit, and the merits and virtues of the Buddha are recited, 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。	Yunhe practitioners, first-time meditation practitioners enter the silent sitting, capture all minds, do not disturb their thoughts, and are able to 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。	World-honored ascetic followers follow the soft and kind, World-honored ascetic followers follow the Dharma, World-honored saints follow in harmony, the World-honored saints so-called four pairs of eight generations, the World-honored ascetic people can respectfully offer offerings, can put their palms together, and the unsurpassed worldly blessing field, so good practice.
世尊沙門眾者隨從善說法故，名修行隨從。	The World Honored Recluses follow the good teachings, so they are called followers of practice.
為自他饒益故，名修行隨從。	For the sake of self-interest, it is called a follower of practice.
[4]已至具足故，名修行隨從。	[4] Since it is sufficient, it is called the follower of practice.
無怨具足故，名修行隨從。	Because there is no complaint, it is called the follower of practice.
離二邊中具足故，名修行隨從。	Since it is sufficient in the two sides, it is called the follower of practice.
離[5]幻諂故，名軟善。	Li [5], so it is called soft good.
離身口邪曲惡故，名軟善。	Since the body and mouth are evil and sinful, it is called soft and good.
隨從如者，八正聖道。	Follow those who follow, the Noble Eightfold Path.
彼隨從故，名如隨從。	Because of his followers, his name is like followers.
復次如者謂泥洹，為隨從得泥洹故如修行。	The second one is called mud-huan, because the followers get mud-huan, so it is like a practice.
世尊所說四聖諦，隨從如智故，名如修行。	The Four Noble Truths said by the World-Honored One, follow them 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 reconciliation and the reconciliation are called followers and reconciliation.
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 the way and work together to achieve great results, then the great merits follow like this, hence the name Follow and Harmony.
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。	Four pairs of eight generations, those who live on the Sudohan path and their fruits are one pair, those who live on the Situhan path and their fruits are one pair, those who live on the Anaghan path and their fruits are one pair, and they live on the Arahants. The way and the result of abiding are a pair.
此謂四雙者，彼住道及道果，故名四雙。	These are called the four pairs, they live on the path and the fruit of the path, hence the name four pairs.
八輩者，四向四果，此謂八輩。	Eight generations, four directions and four fruits, this is called the eight generations.
沙門者，從聞成就，故名沙門。	The ascetic, who achieved success from hearing, hence the name of the ascetic.
僧者，聖和合眾，可[6]請、可供養、可施、可恭敬，無上世間福田。	Sangha, holy and united, can [6] invite, support, give, and respect, and there is no 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.
可供養者，於眾施成大果，堪受供養。	Those who can be nourished will give great fruit to others, and be worthy of offerings.
[7]可施者，若於眾施，得大果[8]報。	[7] Those who can give, if they give to all, they will get great results [8].
可恭敬者，堪受恭敬事，名可恭敬。	Those who can be respectful are worthy of respect, and the name can be respectful.
無上者，最多功德，故名無上。	The supreme is the most meritorious, hence the name supreme.
世間福田者，是眾生功德處故，[1]名世間福田。	The world's blessing field is because of the merits and virtues of all living beings,[1] It is called the world's blessing field.
以餘行當念眾生，[2]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。	With the rest of the practice, one should think of all living beings,[2] Such a victorious group of true beings is called Daigo, who is full of morality, full of concentration, full of wisdom, full of liberation, full of liberation, knowledge and insight.
彼坐禪人以此門以此行，以現念眾功德。	That person sitting in meditation practiced this door and practiced in this way, in order to present the merits and virtues of the people.
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，[3]如初廣說(念僧已竟)。	In this way, when you recite all the merits and virtues, your heart will become faith. Because of the belief that your mind will not be disturbed, you will be able to eliminate all obstacles, and you will be able to share in the meditation, and the outer meditation will become abiding.


問：	ask:
云何念戒？	What is the meaning of the ring?
何修？	He Xiu?
何相？	What phase?
何？味何處？	what? Where is the taste?
何功德？	What merit?
云何修行？	What is the practice of Yunhe?
答：	answer:
以功德念清淨戒，彼念、隨念、正念，此謂念戒。	Reciting the pure precepts with merit, that is, mindful, mindful, and mindful, is called the precepts.
念戒住不亂，此謂修。	Mindfulness and precepts are not disturbed, this 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 virtues and virtues of the precepts be the sign, the fear of seeing the suffering is the taste, and the joy is no more than the joy.
若人修行念戒成，得[4]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 practises the practice of reciting the precepts, he will obtain [4] the twelve merits and virtues, respect the teacher, attach importance to the Dharma, attach importance to the monk, attach importance to the study of precepts, attach importance to making offerings, attach great importance to not letting go, often worry about minor faults, and protect oneself as well as others. , Free from fear in this world, free from fear in the next world, so happy and lovely.
一切戒功德，是念戒功德。	All virtues of precepts are virtues of reciting 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。	Yun He, a practitioner, a first-time meditator who enters the silent sitting, captures all minds, does not disturb the mind, and has no precepts, no penetration, no point, no smear, no clutter, no sigh of free wisdom, and no touch to cause 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 wear, if there is no wear, there is no point, so everything can be known.
復次若[5]滿清淨戒，是善法住處故，名不偏不穿。	Second, if [5] is full of pure and pure precepts, it is the abode of good dharma, so the name is neither biased nor worn.
作[6]姓稱譽故，名無點無垢。	As [6] the surname is honorable, so the name is spotless and flawless.
以斷愛故，名為自在。	To cut off love, it is called freedom.
聖所樂故，無有過患。	Therefore, the sanctuary is happy, and there is no trouble.
智慧所嘆離戒盜故，[7]故名無所觸。	Wisdom sighs away from abstaining from stealing, [7] hence the name No Touch.
成不退處，故令起定。	The place where there is no retreat, so the order is set.
以餘行當念戒。	Take the rest of the line as a precept.
名戒者，是樂無過患、是姓可貴，以財物自在。	Those who are famous and precepts are happy and have no troubles, their surnames are valuable, and they are comfortable with their possessions.
如先所說戒功德，如是廣說可知。	As mentioned earlier, the virtues of precepts are known.
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 are sitting in meditation practice this door and practice this merit, and now they recite the precepts, and their minds are not disturbed by their beliefs.
餘如初廣說(念戒已竟)。	Yu Ruchu widely said (reciting the precepts has ended).


問：	ask:
云何念施？	Yun He Nian Shi?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何為修？	What is the cloud for cultivation?
答：	answer:
施者，為利他故，樂饒益他。	The giver, for the sake of benefiting others, is happy to benefit them.
為他人得，捨自財物，此謂施。	To gain for others, to give up one's own possessions, this is called giving.
以念施功德現念捨，彼念、隨念、正念，此謂念施。	With the merits of mindfulness and giving, the equanimity of mindfulness, the mindfulness, the mindfulness, and the mindfulness are called mindfulness and giving.
彼念住不亂，此謂修。	When the mind is not disturbed, this is called cultivation.
令起施功德為相，不[8]蓄為味，不慳為處。	Make the performance of merit and deeds as a sign, not [8] storage as a taste, and not save as a place.
若人修行念施，成得十功德。	If a person practices mindfulness, 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, I will give pleasure without saving money and without greed. I will read it for many people. I will take good care of others. I will not be afraid of others. I will be happy and compassionate.
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。	Yun He, a practitioner, a first-time meditator enters a silent sitting, captures all minds, does not disturb the mind and thinks of giving, so that I benefit from what I give up, and I am good at it.
世人為慳垢所牽，我住無慳垢心，[9]我常施與、常樂行施、常供給、常分布。	People in the world are led by foulness, and I live without foulness. [9] I always give, always give pleasure, always provide, always distribute.
彼坐禪人以此門以此行以此[10]功德，現念施，彼心成信。	That person sitting in meditation uses this door, this practice, this [10] merit, and now he thinks of giving, and his heart becomes faith.
由信由念故，心常不亂。	Because of faith and thought, the mind is never disturbed.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。	With the undisturbed mind, it will be destroyed in the cover, the meditation will be divided into rise, and the lay meditation will become and abide.
餘如初廣說(念施已竟)。	Yu Ruchu said it widely (reading and giving has been done).


問：	ask:
云何念天？	Yun He Niantian?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何修行？	What is the practice of Yunhe?
答：	answer:
依生天功德，念自身功德。	According to the merits of life, think of your own merits.
彼念、隨念、正念，此謂念天。	The thought, the random thought, the righteous thought, this is the thought of heaven.
彼念住不亂，此謂修。	When the mind is not disturbed, 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。	Make one's own merits, merits and virtues of heaven, etc. as signs, love and respect for merits and deeds, and believe in merits and fruits.
若人修行念天，成得八功德。	If a person cultivates mindfulness of the heavens, he will attain 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 dharmas of those people increase, the so-called faith, precepts, hearing, giving, and wisdom, which are all recited, loved and respected by humans all day long.
[11]於說功德果報，大歡喜踊躍，自重其身，及天人所貴。	[11] When talking about the results of merit and deeds, he was very happy and enthusiastic, he valued his own body, and was valued by heaven and man.
念戒念施以入其內，向善趣、向醍醐。	Reciting the precepts and giving them into it, to the good destination, to the Daigo.
云何修行者，初坐禪人入寂寂坐，攝一切心。	Yunhe practitioners, first-time meditation practitioners enter the silent sitting, capturing all minds.
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。	In order not to disturb the mind, there are the Four Kings Heaven, the Thirty-Three Heavenly Heaven, the Flame Sky Heaven, the Tusita Heaven, the Transforming Le Heaven, the Other-Transforming Freedom Heaven, the Brahma Body Heaven, and the Everlasting Heaven.
以信成就，諸天從此生彼；	It is accomplished by faith, and the heavens are born from here to there;
我復如是有信。	I have faith again.
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, will accomplish those heavens, and be born here from now on;
我復如是有慧。	I am so wise.
當念其身、當念諸天，信、戒、聞、施、慧。	Think of his body, of the heavens, of 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。	The man who sat in meditation practiced this door and practiced to recite the heavens with merit and virtue, and his heart became faith.
以由信由念，心成不亂。	With the faith and the thought, the heart is not chaotic.
以不亂心，滅於諸蓋，禪分成起，外行禪成住。	With the undisturbed mind, it will be destroyed in the cover, the meditation will be divided into rise, and the lay meditation will become and abide.


問：	ask:
何故念天功德，不念人功德？	Why do you recite the merits of heaven and not the merits of human beings?
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 of the heavens are the most wonderful, the birth is the most wonderful, the earth is the wonderful place, and the mind cultivates the wonderful place in the wonderful place. Therefore, we think of the merits of heaven and not the merits of human beings.
餘如初廣說(念天已竟)。	Yu Ruchu widely said (Niantian has already finished).


解脫道論卷第六	The Path of Liberation, Volume 6

8.4 ĀNĀPĀNĀ BREATH MEDITATION


解脫道論卷第七	The Path of Liberation, Volume 7

[12]阿羅漢優波底沙梁言大光造	[12] Arahant Ubodisha Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Sanzang Sanghabara
[13]行門品之四	[13] The fourth of the line

問曰：	asked:
云何念安般？	What is the cloud like?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何修行？	What is the practice of Yunhe?
答曰：	Answer:
安者入，般者出。	Those who are safe enter, those who are ordinary come out.
於出入相，彼念、隨念、正念，此謂念安般。	In entering and leaving the sign, that person is mindful, mindful, and mindful. This is called mindfulness.
心住不亂，此謂修。	Keeping the mind undisturbed is called cultivation.
[14]令起安般想為相，觸思惟為味，斷覺為處。	[14] Let qi-an-like thinking be the sign, touching and thinking be the taste, and breaking the feeling is 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 are the merits and virtues, if one cultivates mindfulness, it will become quiet, wonderful, majestic, 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 the evil and unwholesome decrees are eliminated several times, the body will not be slack, the eyes will not be slack, the body will not be shaken, the mind will be unshakable, the four mindfulness will be filled, the seven enlightened minds will be filled, and the liberation will be filled.
世尊所嘆，聖所住止，梵所住止，如來所住止。	The World-Honored One sighs, dwells in holy places, dwells in Brahma, dwells in Tathagatas.
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。	Yun He Xiu, a first-time meditator, if you go to Aranruo, if you go under a tree, or if you go to a quiet place, you will sit in the cross-legged position with your body in front of you.
彼坐禪人，念入息、念出息。	He is sitting in meditation, reciting the in-breath and out-breath.
[15]念出息若長出息，我息長出，如是知之。	[15] If you recite the breath, if the breath grows, my breath grows, so you know it.
若長息入，我長息入，如是知之。	If I breathe long, I breathe long, so I know it.
若[1]短息入，我[＊]短息入，如是知之。	If [1] take a short breath, I [*] take a short breath, so I know it.
若短息出，我短息出，如是知之。	If I breathe out a short breath, I breathe out a short breath, 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 breathe in like this, I breathe out like this, I know joy, I know pleasure, I know what the mind is doing, I make the mind go away, I make the joyful mind, I teach the mind, I make the mind liberated, I see impermanence, I see no desire, I see cessation, I see detachment. If you feel out of it.
我[2]出息如是覺見出離，我[3]出入息如是，於是現前令學安者。	As I [2] breathe out, I am aware of renunciation, I [3] breathe in and out as I am, so I present to teach you to be at peace.
謂繫念住於鼻端、或於口脣。	It is said to be mindful of the tip of the nose, or of the lips.
是出入息所緣處。	It is the place of in-breath and out-breath.
彼坐禪人以安念此處，入息出息於鼻端口脣以念觀觸。	The meditator recites this place with peace of mind, breathing in and out through the nose, mouth, lips, and contemplating and touching.
或現念令息入、現念令息出。	Or mindful breathing in and mindful breathing out.
現於息入時不作意，於出時亦不作意。	Now you don't mind when you breathe in, and you don't mind when you breathe 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。	It is the nose, mouth, and lips that are touched by the in-breathing and out-breathing, and what is touched with mindfulness and awareness, and the present mindfulness causes the incoming and outgoing breath to come in and out.
如人[4]觸材以緣鋸力，亦不作意鋸去來想。	If people [4] touch the wood with the edge sawing force, they don't bother to saw and think about it.
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。	Such a person sitting in meditation does not pay attention to breathing in and out, but he touches his nose, mouth, lips, and comprehends it with mindfulness.
若坐禪人於[5]入出息作意內外，其心成亂。	If a meditator is in [5] breathing in and out of his mind, his mind will become chaotic.
若心起亂，其身及心成懈怠動搖，此是過患。	If the mind becomes chaotic, and the body and mind become slack and shaken, this is a fault.
若最長息、若最短息，不應作意。	If you have the longest breath, if you have the shortest breath, don't worry about it.
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 breath, your body and mind will become slack and shaken. This is a disadvantage.
由出入息種種相故，不應作著。	Due to the various aspects of breathing in and out, it should not be done.
若如是作心，餘緣成亂。	If this is the case, the rest of the fate will become chaos.
若心亂，其身及心皆成懈怠動搖，如是過患無邊。	If the mind is disturbed, the body and mind will become slack and shaken, and the troubles are boundless.
起出入息，以無邊[6]懈故，應作想如是心不亂。	Breathing in and out, with boundless [6] slack, you should think so that your mind will not be disturbed.
若心遲緩、若心利疾，不當精進。	If the heart is slow, if the heart is ill, do not be diligent.
若作遲緩精進，成懈怠睡眠；	If you are slow and diligent, you will become slack and sleep;
若作利疾精進，成起調。	If it is done to benefit disease and diligence, 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 sitting in meditation, if he rises with slack and sleep, if he rises with tune, his body and mind will become slack and shaken. This is a disadvantage.
彼坐禪人以九小煩惱清淨心現念入息，彼相得起。	The meditator who is sitting in meditation breathes in with the pure mind of the nine small afflictions, and he can bear it.
名相者，如抽綿、抽古貝觸身成樂觸，如涼風觸身成樂觸。	Those with names and appearances, such as cotton wool and ancient shells, touch the body and touch the body, and the cool wind touches the body and touches the body.
如見入出息風觸鼻口脣，念作風想，不由形色，此謂相。	If you see the in-breathing wind touching your nose, mouth, and lips, and when you think about the style of your work, you can't help but think about shape and form. 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 you are sitting in meditation, if you practice more and more, you will grow with each other. If the tip of your nose grows, you will live in many places between the eyebrows and the forehead, and it will become a wind full of heads.
從此增長，滿身猗樂，此謂具足。	From then on, it grows and fills the body with joy. This is called fullness.
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。	There are also meditation practitioners who, from the very first time, see different appearances, like smoke like fog, dust like broken gold, like needle sticks, like ants biting, and seeing all kinds of 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 one's mind is not clear in meditation, the mind of the other person will be confused, and will not be thinking about breathing in and out.
若明了坐禪人，不作異意想，念現入息、念現出息，[7]離作餘想。	If one understands that a person sitting in meditation does not have any strange thoughts, but thinks about the in-breath and the out-breath,[7] he will leave the rest of his thoughts.
若如是作意，異相即滅。	If you do this, the difference 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。	It is the person who is sitting in meditation who obtains the subtle signs, the mind does not let go, the in-breath and the out-breath are recited, and that sign is at ease.
以相自在，欲起修行。	Be at ease with each other, and want to practice.
由欲自在，念現[8]入息、念現出息，起喜。	Free from desire, mindful [8] in-breath, mindful out-breath, and joy arises.
已喜自在、已欲自在，念現入息、念現出息，起[9]捨。	When you are at ease, you want to be at ease, you breathe in, breathe out, and you start [9] equanimity.
[10]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。	[10] He has given up his freedom, his desires have been at ease, he has enjoyed himself at ease, his mind is breathing in, his mind is breathing out, and his mind is not disturbed.
若心不亂，諸蓋滅，禪分起。	If the mind is not disturbed, all the cover will be extinguished, and meditation will arise.
此坐禪人已得寂滅勝四禪定，如初廣說。	This man sitting in meditation has attained the four meditations of cessation and cessation, as widely said at the beginning.
復次先師說四種修念安般，所謂算、隨逐、安置、隨觀。	The second master said that there are four kinds of meditation, the so-called calculation, follow-up, placement, and follow-up.


問曰：	asked:
云何名算？	What is the name of the cloud?
答曰：	Answer:
初坐禪人，從初出息[11]乃至入息，從一至十，過十不算。	For those who are new to meditating, from the first breath [11] to the inhalation, from one to ten, no more than ten is counted.
復說：	Repeat:
從一至五，過五不算，不令意誤，是時當算。	From 1 to 5, it is not counted after 5. Don’t make a mistake, it’s time to count.
乃至離算，從入出息事念住，此謂名算。	As far as detachment from calculation, mindfulness from the matter of breathing in and out, this is called calculation by name.
[12]隨逐者，攝算，以念無間逐出入息，此謂隨逐。	[12] Those who follow, calculate, and continuously drive out the in-breath and out-breath with mindfulness. This is called following.
名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風[13]相令念住，此謂安置。	The place called placement, or the tip of the nose, or the lips, is where the in-breathing and out-breath touches, and makes mindfulness relative to that style [13]. This is called placement.
名隨觀者，由觸自在，當隨觀相；	The name follower, who is free from touch, should follow the appearance;
於此所起喜樂等法，應當隨觀，此謂隨觀。	The dharmas such as joy arising from this should be followed by contemplation. This is called contemplation.
彼算為覺滅，令得出離覺。	He is considered to be the cessation of awakening, and he leads to the awakening of detachment.
隨逐者，為滅麁覺。	Those who follow are for the sake of annihilation.
於出入息作念無間安[14]置，為斷於亂，作不動[15]想。	In and out of the breath, mindful and peaceful [14] set, to break away from chaos, do not move [15] to think.
隨觀者，為受持[＊]想、為知勝法。	Followers, for receiving and holding [*] thinking, for knowing the Victory Dharma.
若長入息、若短出息，於短入息如是學之者，方便所作；	If you take a long in-breath, if you take a short out-breath, it is convenient for those who learn this way on a short in-breath;
過於其性，此謂長。	Too much of its nature, this is called long.
性者，現智[16]智，為現不愚癡事。	Those who are sexual, are now wise [16] wise, and are not stupid.


問曰。	asked.
云何不愚癡事？	Why is it not stupid?
答曰：	Answer:
初坐禪人得身心[17]倚，以入出息念現作住，其出入息成細。	A person who is a meditator for the first time gets his body and mind [17] to lean on, and he dwells with the thought of breathing in and out, and his breathing in and out is fine.
出入息細故，成不可取。	It is not advisable to take in and out of breath carefully.
時坐禪人若長息隨觀作長，乃至相起住。	At that time, if a Zen Zen person takes a long breath, he will follow the contemplation for a long time, and even rise and live together.
若相已起住，以性應作意，此謂不愚癡。	If the appearance has already risen and settled, and the nature should pay attention to it, this is called not foolishness.
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 of the heart, sometimes it is long, sometimes it is short, so it should be cultivated.
復次坐禪人，以事令分明相起，是事當修。	For those who sit in meditation again and again, they make things clear, and they should be cultivated.
知一切身我入息，如是學者以二[18]種行知一切身，不愚癡[19]故、以事故。	Knowing all the bodies and my in-breath, so the scholars know all the bodies by two [18] kinds of actions, and they are not foolish [19], so they use accidents.


問曰：	asked:
云何無愚癡知一切身？	Why is there no ignorance and knowledge of all bodies?
答曰：	Answer:
若坐禪人念安般定，身心喜樂觸成滿。	If a person sitting in meditation recites peace of mind, the body and mind will be full of joy and touch.
由喜樂觸滿，一切身成不愚癡。	Filled with joy, everything becomes non-delusional.


問曰：	asked:
云何以事知一切身？	How does the cloud know everything?
答曰：	Answer:
出入息者，所謂一處住色身。	Those who breathe in and out are called a dwelling body.
出入息事心心數法名身，此色身名身，此謂一切身。	Breathing in, out of breath, mind, heart, number, Dharma, body, this physical body is called body, this is called all body.
彼坐禪人，如是以見知一切身。	He who sits in meditation knows all bodies in this way.
雖有身，無眾生、無命。	Although there is a body, there are no sentient beings and no life.
如是學者，謂三學：	Such scholars are called three schools:
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 the mind, and the third is to increase the study of wisdom.
如實戒，此謂增上戒學；	True precepts, this is called increasing precepts;
如實定，此謂增上心學；	Concentrating as it is, this is called the study of increasing the mind;
如實慧，此謂增上慧學。	True wisdom, this is called the learning of increased 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。	Those who are sitting in meditation, these three learnings, I have learned them by thinking and thinking about them, and I have practiced a lot. This is called learning to lead to the cessation of body and behavior.
云何名身行者，此謂出入息。	What is the name of the body walker, this is called the in-and-out breath.
以如是身行曲申，形隨[20]申動[21]踊振搖。	In this way, the body behaves in song and Shen, and the form follows [20] Shen and moves [21] vigorously and shakes.
如是於身行，現令寂滅。	If you do this in your body, you will now be silenced.
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。	Next, in order to become silent, practice the first jhāna with the subtle body, practice the second jhāna from the most meticulous practice, learn the third jhāna from the most meticulous practice, and practice the fourth jhāna without any remainder.


問曰：	asked:
若無餘，滅出入息，云何修行念安般？	If there is no remainder, and the inhalation and exhalation are extinguished, what is the reason for the practice of mindfulness?
答曰：	Answer:
善取初相故。	Good for the first phase.
以滅出入息，其相得起，成修行相。	By extinguishing the in-breath and out-breath, it can bear the appearance and become 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 jhanas know each other to be happy, and know my breath. Such a scholar, when he thinks of the in-breath and the thought of the out-breath, rejoices 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 actions, because he is not foolish, and because of accidents.
於是坐禪人入定成知喜，[1]不以愚癡，以觀故、以對治故、以事故，成知樂我入息。	So the meditator enters into concentration and realizes the joy of knowing, [1] not by ignorance, by observing it, by dealing with it, by accident, and by attaining knowledge and happiness, I breathe in.
如是學者，彼現念入息、現念出息，於三禪處起樂。	Such a scholar, he breathes in mindfully, and breathes out mindfully, and arouses joy in the three jhānas.
彼樂以二行成知，以不愚癡故、以事故。	He is happy to achieve knowledge through two actions, because he is not foolish, 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, knowing the mind and action I breathe in, so the scholars say that the mind action means wanting and 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 four meditation places, the mind and action arise, and knowledge is achieved through two actions, because of not being foolish, and 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 I said at the beginning, let me breathe in the mind-formation that is slaughtered, so the scholars say that the mind-formation means wanting and feeling.
於麁心行令寂滅，學之如初所說，知心我入息。	In the midst of the mind's actions, it will be silent, learn it as I said at the beginning, know the mind and my breath.
如是學者，彼現念入息、現念出息。	Such a scholar, he mindfully breathes in and mindfully breathes out.
其心入出事，以二行成所知，以不愚癡、以事故。	When his mind goes in and out of things, he realizes his knowledge through two actions, because he is not foolish, and because of accidents.
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 the joyful mind take my breath, so the scholars say that it is joyful and joyful, and in the second meditation, the joy is to make the heart jump.
令教化心我入息。	Let the enlightenment of my heart breathe in.
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 scholars, those who are sitting in meditation, breathe in and out of breath with mindfulness, use mindfulness to focus on things, make their minds stay focused on things, teach and transform with one mind, stay with their minds, and learn to make liberation minds 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 scholars, those who sit in meditation, breathe in mindfully, and breathe out mindfully, if the mind is sluggish, get liberated from slack;
若心利疾，從調令解脫學之；	If the heart is ill, learn it from the liberation of mediation;
若心高，從染令解脫學之；	If the mind is high, learn from defilement and liberation;
若心下，從嗔恚令解脫學之；	If the mind falls, learn from anger and get liberation;
若心穢污，從小煩惱令解脫學之。	If the mind is defiled, learn it from childhood afflictions for liberation.
復次於事若心不著樂，令著學之，常見無常我入息。	Second, if the mind is unhappy about things, let them learn it, and often impermanent self-breathing.
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[2]其生滅學之，常見無欲我入息。	Such a scholar, who is mindful of the in-breath, mindful of the out-breath, the in-out-breath and the in-out-breath are related to the method of counting the mind and heart, see [2] He learns about the birth and death, and often the in-breath without 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 scholars, mindful in-breath, mindful out-breath, that impermanent dharma, that dharma has no desire, learn from the muddy in-breath, and often annihilate the self-breathing.
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 learner, the impermanent Dharma sees its faults as it really is, and the self-disappearance is a muddy water. He sees and learns it with stillness, and he often leaves the self-breathing.
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, the impermanent Dharma sees its faults as it really is, and at the moment of his faults, he lives in tranquillity and annihilates the muddy mud, so that the mind can learn it 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[3]滅泥洹。	Such tranquility, so wonderful, so-called tranquility of all actions, renunciation of all afflictions, cessation of love, desirelessness, silence[3] annihilation of muddy water.
於此十六處，初十二處成沙摩他毘婆舍那，見初無常；	In these sixteen places, the twelve places of the first day become Samatha Vipassana, seeing the first impermanence;
後四處唯成毘婆舍那。	Afterwards, only Vipassana is formed everywhere.
如是以沙摩他、毘婆舍那可知。	So it can be known by Samatha and Vipassana.
復次彼一切四種，[4]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,[4] The first is that the practice in this way makes arousing and contemplation sufficient, and sometimes sees the in-breath of mindfulness and the out-breath of mindfulness. , to enlighten the mind, to liberate the mind.
此謂令起知一切身、知樂、知心所行。	This is called to know all the body, the joy, and the actions of the mind.
知心者，此謂觀具足。	Those who know the heart, this is called having sufficient insight.
常見無常所初四行，此謂有時見。	The first four elements of impermanence are common, and this is called seeing sometimes.
復次修者，以念安般受持地是修。	For those who do the next practice, the ground of receiving and upholding them is the way of mindfulness.
是安般念受持地，是受持、是有[5]覺，彼有覺有觀有觀地。	It is the ground of receiving and holding the mindfulness of peace, the ground of receiving and holding, and there is [5] enlightenment.
知喜者是[6]二禪地，知樂者是第[7]三禪地，知心者是第四禪地。	Those who know joy are [6] the second jhāna, those who know pleasure are [7] the third jhāna, and those who know the mind are the fourth jhāna.
復次彼一切成二種，謂修及滿。	Again, everything becomes two kinds, which are called cultivation and fullness.
於是修行，唯彼名滿者，十六行不減。	Therefore, in practice, only those who are full of fame will not decrease in the sixteen lines.
修者如種，功德因故。	Cultivators are like seeds, and their merits are due to reasons.
名滿者，猶如花菓，從相似出故。	Those who are full of fame are like flowers and fruits, derived from similarities.
若如是修行念安般，成滿四念處。	If you practice mindfulness in this way, you will be able to fill the four bases of mindfulness.
修四念處，滿七菩提分。	Cultivation of the four bases of mindfulness attains the seven points of Bodhi.
修七菩提分，滿明解脫。	Cultivating the seven points of Bodhi will lead to full enlightenment and liberation.


問曰：	asked:
云何得如此？	Why is the cloud like this?
答曰：	Answer:
長出入息所初四處，成身念處。	Growing out of the first four places of the breath-breathing place, becoming a body-mindfulness place.
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 the place where the mind is first formed, knowing the place where the mind is first realized, and seeing the place of impermanence first becoming the thought of the Dharma.
如是修念安般成滿四念處。	If you cultivate peace of mind, you will be filled with the four bases of mindfulness.
云何以修四念處成滿七菩提分？	How can you achieve the seven bodhi points by cultivating the four foundations of mindfulness?
修念處時於念成住不愚癡，此謂念覺分。	When cultivating mindfulness, one is not foolish when mindfulness is attained and abided. This is called mindfulness and 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 are thus mindful, knowing that choosing suffering is impermanent, and this is called the Bodhi point of choosing the Dharma.
如是現擇法行精進不遲緩，此謂精進覺分。	If you choose the Dharma and practice diligently without delay, this is called diligence and enlightenment.
由行精進起喜無煩惱，此謂喜覺分。	Joy and no vexation arising from the diligence of conduct, this is called joy and enlightenment.
由歡喜心其身及心成猗，是謂猗覺分。	From the joyful mind, the body and the mind become yi, which is called yi juu.
由身猗有樂其心成定，此謂定覺分。	From the body and the mind to have a happy mind, this is called the concentration of awareness.
如是定心成捨，此謂捨覺分。	If the mind becomes equanimous, this is called equanimity.
以修四念處，成滿七菩提覺分。	By cultivating the four bases of mindfulness, the seven points of enlightenment are attained.
云何以修七菩提覺分成滿明解脫？	Why does the practice of the seven bodhisattva enlightenment divide into full enlightenment and liberation?
如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。	In this way, if you practice the seven points of enlightenment a lot, you will become full of enlightenment in a moment, and you will be full of liberation in a moment.
如是修七菩提分，成明解脫滿。	If you cultivate the seven points of bodhi, you will become enlightened and liberated.


問曰：	asked:
一切諸行由地成有覺無覺，如是念安般，何故[8]唯說念安般為除覺，不說餘耶？	All deeds arise from the earth with awakening and no awakening, such as mindfulness and tranquility, why [8] Only mindfulness and tranquility are said to be the elimination of mindfulness, not 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 do not stop are the obstacles to Zen, so the meaning of eliminating enlightenment is based on this meaning.
何故於風樂觸？	Why is it touched by the wind?
由[9]心樂著如覺，乾闥婆聞聲隨著，是故斷覺。	From [9] the heart is happy as if it were awake, and the Gandharva hears the sound and follows, and therefore breaks the awake.
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, with the mind focused on [*] leaning and not moving. Therefore, it is said that the mindfulness of peace is the elimination of awakening (the mindfulness of peace is over).


問曰：	asked:
云何念死？	Yun He wants to die?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何修？	Yun He Xiu?
[10]答：	[10] Answer:
壽命行斷，此謂為死。	The end of life is called death.
彼念住不亂，此謂為修。	If his mindfulness is not disturbed, this is called cultivation.
自壽命斷為相，厭患為味，無難為處。	Since the end of life is a sign, tired of suffering is a taste, and there is no difficulty in doing anything.
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 are the merits and virtues, if you practice mindfulness of death, you will not let go of the supreme good dharma, and you will be able to hate the unwholesome dharma. You will not have too many animals in your clothing, and your mind will not become sloppy. , Selfless thoughts are all fulfilled, the good destination is directed to Daigo, and the heart will not be wrong at the end of life.
云何修行？	What is the practice of Yunhe?
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。	When a first-time meditator enters a silent sitting, he captures all his mind, so as not to disturb his mind and think about the death of all beings. I enter the law of death, go to the realm of death, and do not survive the law of death.
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 cause of death when he is killed.
於是念死有四種：	Therefore, there are four kinds of death:
憂相應、驚相應、中人相應、智相應。	Worry corresponds, shock corresponds, middle person corresponds, wisdom corresponds.
如喪愛子心生緣念，此謂憂相應；	If the loss of a beloved child is born with karmic thoughts, this is called worry corresponding;
悲念童子卒暴命終，此謂驚相應念；	Mourning the violent death of the boy's death is called the contemplation of shock;
如闍維人念離生故，此謂中相應念；	For example, the minds of the people in the state of the United States of America are the reason of separation from birth, this is called the corresponding mind in the middle;
常觀世間心生厭患，此謂智相應念。	Often looking at the world, the mind is bored, this is called the mind corresponding to wisdom.
於是坐禪人，憂相應、驚相應、中相應不應修行。	Therefore, those who are sitting in meditation should not practice because of worry, fear, or middle.
何[11]以故不能除過患？	Why [11] Why can't we get rid of faults?
唯智相應勤修行能除過患。	Wisdom and corresponding diligent practice can eliminate troubles.
死者有三種：	There are three types of dead:
等死、斷死、念念死。	To die, to die, to die.
云何名等死？	Yun Heming is waiting to die?
依[1]修眾生，此謂等死。	According to [1] to cultivate sentient beings, this is called waiting for death.
名斷死者，謂阿羅漢，煩惱已斷。	Those who are called renunciation of the dead are called Arahants, and their afflictions have been annihilated.
名念念死者，諸行念念滅。	The name reminisces about the dead, and the thoughts of all deeds perish.
復次死有二種：	There are two types of repeated death:
不時節死、時節死。	Die from time to time, die from time to time.
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 in the middle of no reason, this is called death from time to time.
或壽命盡乃至老死，此謂時節死。	Or the end of life and the death of old age, this is called the death of seasons.
應念此二種死。	These two kinds of death should be recited.
復次以八行，先師所說修念死。	Again, with the eight lines, the old master said to cultivate mindfulness and die.
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。	For example, evil people are driven away because they have no causation, because they are based on their origins, because they belong to many bodies, because their lifespans are ineffective, because they are distinguished by long distances, because they have no signs, and because of moments.


問曰：	asked:
云何以兇惡逐修行念死？	Why is it that the wickedness pursues the practice and thinks of death?
答曰：	Answer:
如被殺人將往殺處，[2]以兇惡人拔刀隨逐。	If you are murdered, you will go to the place where you will be killed, [2] and follow him with a wicked man with a sword drawn.
彼見兇惡人拔刀隨後，如是思惟：	After seeing the wicked man draw his sword, he thought like this:
此人殺我，何時我當死？	This man kills me, when should I die?
我行一一步，於何步當死？	I take one step, at what step should I die?
我去必死，我住必死，我坐必死，我眠必死。	I will die if I go, I will die if I live, I will die if I sit, and I will die if I sleep.
如是坐禪人以兇惡人逐故，當修念死。	In this way, those who sit in meditation use vicious people to drive away them, so they should practice thinking of death.


問曰：	asked:
云何以無因緣故修念死？	Why do you cultivate mindless death for no reason?
答曰：	Answer:
無因緣無方便以生[3]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。	There is no reason and no means to be born [3], so that you will not die, just as the sun and the moon appear without a reason and no means, you can make it not disappear, so you can cultivate and die without any reason.


問曰：	asked:
云何以本取故修念死？	Why do you cultivate mindfulness of death on the basis of the original reason?
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。	Before that, there were many wealthy kings, Mahayana kings, great divine powers, great good-seeing kings, top-born kings, and so on. All of those kings entered the law of death.
復次[4]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 [4] In the past, all the immortals had great supernatural powers and great powers, and the immortals of Bishamitabha Modari came out of water and fire, and returned to the law of death.
復次先聲聞，有大智慧有大神通有大神力，舍利弗、目[5]犍連等，彼入死法。	Again, the first Shravaka, who has great wisdom, great supernatural powers, and great power, Shariputra, Mu [5] Gianlian, etc., enter the way of death.
復次諸緣覺人，自生無師，一切功德成就，亦入死法。	The next time, all the predestined people realize that they are born without a teacher, all merits and virtues are achieved, and they also enter the dharma 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 comes, needs offerings, and is fully enlightened, with immeasurable and unsurpassed enlightened conduct, reaching the other side of merit and virtue, and entering the dharma of death.
何況於我少時壽命，不當入死法？	What's more, when I was young, I should not enter the law of death?
如是以先取故修念死。	If you take it in the first place, you will cultivate mindfulness of death.


問曰：	asked:
云何以身多屬故修念死？	Why is Yun why he cultivates his thoughts about death?
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[6]兌成入死法，或人非人所殺成入死法。	Combining wind phlegm and synthesizing into death, or combining various insect species, or adjusting diet to enter death, or poisoning snakes, centipedes, shooting cockroaches, squirrels, and biting into death, or masters, tigers, leopards, dragons, cattle, etc.[6] The law, or the law of death by killing a person other than a human being.
此身如是，多所屬故，修念死法。	This body is like this, because it belongs to many people, so I practice thinking about death.


問曰：	asked:
云何以壽無力故修念死？	Why is it because of the inability of longevity to cultivate mindfulness of death?
[7]答：	[7] 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 two actions, because the lifespan is powerless, it is cultivated in the thought of death, because of the powerlessness, and because of the powerlessness, the lifespan is powerless.


問曰：	asked:
云何處無力故壽命無力？	Where is the cloud so powerless that life is powerless?
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 metaphor of water bubbles, like bananas, and like water foam.
如是處無力故，成壽命無力。	If it is powerless, it will become lifeless.


問曰：	asked:
云何依無力故成[8]壽無力？	Why is it because of incapacity [8] Life is incapable?
答曰：	Answer:
此名出入息所縛、四大所縛、飲食所縛、四威儀所縛、[9]緩所縛，如是依無力故成壽命無力。	This is called the bondage of in-breathing, the bondage of the four elements, the bondage of food and drink, the bondage of the four majesties, and the bondage of slowness.
如是以此二行，以壽命無力故，修念於死。	In this way, with these two actions, because the lifespan is powerless, the mind is cultivated until death.


問曰：	asked:
云何以遠分別修念死？	How far is the cloud to practice thinking and death separately?
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。	From a long time ago, everything has been born, and it is only a hundred years in the present world, all of which have entered the law of death.
復次當修，我於日夜詎能得活？	If I do it again, will I be able to live day and night?
日夜思惟：	Day and night thoughts:
世尊諸法我得大恩，如是一日我詎能活？	World-Honored One, I have received great grace, how can I live on such a day?
或復半日我詎能活？	Or can I live for half a day?
或復少時我詎能活？	Or will I be able to live when I am young?
或一食時或半食時我詎能活？	Or can I live on one meal or half meal?
或四五揣我詎能活？	Or can I live by burying me in four or five?
或入息時我詎能至出息時？	Or can I breathe in until I breathe out?
或出息時我詎能至入息時？	Or when I breathe out, can I reach the time when I breathe in?
以久遠分別，故修念死。	Separation for a long time, so cultivate the thought of death.


問曰：	asked:
云何以無相故修念於死？	Why does the cloud practice thinking and die without a sign?
答曰：	Answer:
以無有相死無有時，以無相故修念於死。	There is no time to die because of the absence of existence, and the practice of mindfulness is to die because of the absence of existence.


問曰：	asked:
云何以剎那故修[10]念死？	Why did Yun practice [10] thinking of death in an instant?
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。	In order not to count the past and future, but to count the present condition, the lifespan of all beings dwells in a single thought, and there is no second thought from there, and all sentient beings disappear in a moment.
如阿毘曇中說：	As the Abhitan said:
於過去心，無已生、無當生、無現生。	In the past mind, there is no already-born, no-to-be-born, and no present-born.
於未來心，無已生、無現生、無當生。	In the future mind, there is no past life, no present life, and no future life.
於現在心剎那，無已生、無當生、有現生。	In the present mind-moment, there is no already-born, no-to-be-born, and present-day life.
復如說偈：	Repeat the verse:

壽命及身性，	life and physicality,
苦樂及所有，	Pleasure and all,
與一心相應，	in accordance with one heart,
剎那速生起。	Instantly arises.

於未生無生，	unborn, unborn,
於現在有生，	alive now,
心斷故世死，	Heart broken and dead,
已說世盡故。	The world has been told.


如是以剎那故修念死。	If so, cultivate the thought of 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 sit in meditation practice this door and practice this way, and now they practice mindfulness of death, causing them to suffer.
由厭患自在，以念自在成心不亂。	Be free from boredom, and keep your mind free from chaotic thoughts.
若心不亂，諸蓋滅，禪分成，起外行禪得住。	If the mind is not disturbed, all obstacles will be eliminated, meditation will be divided, and lay meditation will be able to abide.


問曰：	asked:
無常想、念死，此二何差別？	What is the difference between impermanence and death?
答曰：	Answer:
陰生滅事名無常想，念諸根壞名為念死。	The event of yin birth and extinction is called impermanent thinking, and thinking about the destruction of various faculties is called thinking of death.
以修無常相、無我相，為除憍慢；	To cultivate the appearance of impermanence and the appearance of no-self, to get rid of sullenness;
以修念死，無常相及苦相成住，以[＊]壽斷心滅。	With the practice of mindfulness of death, the appearance of impermanence and suffering will become abiding, and the heart will be extinguished with [*] lifespan.
此謂差別(念死已竟)。	This is called the difference (thought of death is over).


[11]問：	[11] Q:
云何念身？	Yun He Nian Shen?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何功德？	What merit?
云何修？	Yun He Xiu?
答：	answer:
修念身性，彼念、隨念、正念，此謂[12]念身。	Cultivating mindfulness of the body, mindfulness, mindfulness, mindfulness, is called [12] 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 nature of getting up be the sign, the disgust of suffering is the taste, and seeing the insubstantial is the rise.
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 merits and virtues, by cultivating mindfulness, the body becomes tolerant, tolerant of fear, tolerant of cold and heat, etc., impermanent thinking, selfless thinking, impure thinking, and fault thinking, that thinking is full, and one can obtain the four jhanas at will, so as to distinguish it. All dharmas, cultivate and satisfy, aim at good destination, towards Daigo.
云何修者，初坐禪人入寂寂坐，攝一切心，不亂心唯修心性。	Yun He Xiu, a first-time meditator who enters the silent sitting, captures all minds, does not disturb the mind but only cultivates the nature of the mind.
云何修心性？	How to cultivate the mind?
所謂此身髮、毛、爪、齒、皮、肉、筋、骨髓、腦、肝、心、脾[13]胇、膽、胃、肪膏、[14]腦膜、大腸、小腸、屎、尿、膿血、[15]淡污、涎、淚、涕唾不淨。	The so-called body hair, hair, claws, teeth, skin, flesh, tendons, bone marrow, brain, liver, heart, spleen [13] liver, gallbladder, stomach, fat paste, [14] meninges, large intestine, small intestine, excrement, urine , pus and blood, [15] light pollution, saliva, tears, snot and spit.
初坐禪人，於此三十二行，初次第上以次第下。	For a first-time meditator, here are the thirty-two lines, the first time up and the next down.
善哉以口語言，應常說常觀。	Shanzai uses spoken language, and should always speak and observe.
善哉以常觀口[16]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 observe the language of the mouth [16]. At that time, use one to four actions. Only with the heart should you perceive the appearances caused by form, actions, shapes, locations, and distinctions, or one or two or more. Good Take it accordingly.
彼坐禪人如是以三種覺成起，以色、以厭、以空。	The meditator thus arises from three kinds of enlightenment: form, 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 sitting in meditation uses form to create appearances, that person who is sitting in meditation should think about everything from form to freedom;
若坐禪人以厭起相，彼坐禪人以不淨應作意；	If a person sitting in meditation thinks that he is disgusted, the person sitting in meditation thinks that he is not pure;
若坐禪人以空起相，彼坐禪人以界應作意。	If a person sitting in meditation uses emptiness to create a sign, that person sitting in meditation should focus on the realm.
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 sitting in meditation starts from the four meditations based on everything, if a person sitting in meditation starts meditation based on impure things, if a person sitting in meditation starts out meditation based on things in the world.
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 walk in anger give rise to appearances, those who practice greed give rise to signs of disgust, and those who practice wisdom give rise to appearances through realms.
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 walk with hatred take color as their mind, those who walk with greed use hate as their mind, and those who walk with wisdom use world as their mind.
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, think about the nature of the body with the thirteen elements, such as the seed, the location, the condition, the flow, the order, the shape, the insect species, the safe place, the gathering, the hatred, the impurity, the location, To be ignorant, to have boundaries.


問：	ask:
云何以種當念身性？	What is the nature of mindfulness of the body?
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。	Such as all the births born of the poisonous seed, such as cornel, kusha, and taji, and this body is unclean from the parents.
不淨種生，此身成不淨。	Born from an impure seed, this body becomes impure.
如是以種當念心性。	Such is the kind of mindfulness.


[1]問：	[1] Q:
云何以處當念身性？	Where should the cloud be mindfulness of the 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 come from Gandara peanuts, not Komuta or Fantarika peanuts, it is born in the mother's womb, it is born from impure odor and filth, and it is born from raw and cooked two storages, and it is born from the left and right flank sacs around the spine. If the bones live, the place is impure, and the body becomes impure.
如是以處當念身性。	If so, be mindful of the body.


問：	ask:
云何以緣當念身性？	What is the reason for the cloud to be mindful of body-nature?
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 gold, silver beads, etc., and it will not grow with the predestined conditions of sandalwood, tagara, and agarwood.
此身從母腹生，母所食噉，涕唾涎[2]淚相雜。	This body is born from the mother's womb, the mother eats and eats it, and the tears are mixed with tears.
母胎所生，臭食流液得增長住。	Born in a mother's womb, stinky food and fluids must grow and live.
從如是出，其所噉食飯乳䉽豆，涕唾涎[＊]淡共相和雜。	From this, they eat rice, milk, beans, and saliva [*] light and mixed.
此身以臭不淨流得增長住。	This body grows and lives with a foul-smelling flow.
如是以緣當念身自性。	If so, think of your own nature.


問[3]曰：	Question [3] said:
云何以流當念身自性？	Why is it that the flow should be mindful of the self-nature?
答：	answer:
如皮囊盛滿屎尿，以多穿故不淨流出。	If the skin is full of excrement and urine, it will not flow out cleanly due to excessive wear.
此身亦然，盛滿屎尿。	The same is true of this body, full of feces 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's food, drink, spit, spit, feces and urine are foul-smelling, all kinds of impure, overflowing from the nine holes, because it is worn too much, and it is not full.
如是以流應念身自性。	Thus, the flow should be mindful of the self-nature.


問：	ask:
云何以次第形當念身自性？	Why should the order form be mindful of the self-nature of the body?
答：	answer:
此身以初業次第立，[4]初七日成迦羅邏，二七日成阿浮陀，三七日成俾尸，四七日成[5]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[6]十七日成九竅，二十五七日生一萬七千[7]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 in the order of the first karma, [4] on the seventh day of the first month, it becomes a Kalala, on the twenty-seventh day, it becomes a corpse, on the fourth and seventh day, it becomes [5] Ana, and on the fifth and seventh day, it becomes five festivals. On the 6th and 7th days, there are 4 festivals, on the 7th and 7th days, there are 4 festivals, on the 8th and 7th days, there are 28 festivals. Festival, on the 13th and 7th, 900 tendons were regenerated, on the 14th and 7th, 100 meatballs were regenerated, on the 15th and 7th, the blood was regenerated, on the 16th and 7th, the membrane was regenerated, on the 17th and 7th, the skin was regenerated, on the 18th and 7th, the skin color was formed, on the 19th and 7th. The wind generated by daily karma is everywhere, two[6] nine orifices on seventeen days, seventeen thousand[7] collages on twenty-five and seven days, strong body on twenty-six and seven days, strength on twenty-seventh and seven days, two Ninety-nine thousand pores are born on the 18th and 7th, and on the 29th and 7th, all identities are fulfilled.


復說：	Repeat:
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 seven or seven days, he had a body, squatted and sat with his head down on his mother's back, and on forty-two and seven days, he turned his feet up and his head down toward the birth gate.
此時生世，說假名人。	At this time of life, say fake celebrities.
如是以次第形當念身性。	In this way, think of body-nature in order.


問：	ask:
云何以虫種當念身性？	Why should the worm species be mindful of the body?
答：	answer:
此身八萬戶虫之所食噉。	This body is eaten by 80,000 worms.
依髮之虫名髮鐵，依髑髏虫名耳[8]腫，依腦之虫名顛狂下。	According to the name of the worm of the hair, it is called hair iron, according to the name of the skull worm, the ears[8] are swollen, and according to the name of the worm of the brain, it is crazy.
顛狂復有四種：	There are four kinds of madness:
一名塸拘霖婆、二名濕婆羅、三名陀羅呵、四名陀[9]阿尸邏。	One is Sangku Linpo, two are Shivara, three are Dharaha, and four are Dara [9] Ashila.
依目之虫名舐眼，依耳之虫名[10]蚔耳。	Insects based on their eyes are called licking eyes, and insects based on their ears are named [10] clams ears.
依鼻之虫名[＊]蚔鼻，復有三種：	According to the name of the worm in the nose [*], there are three kinds:
一名樓扣母[11]可、二名阿樓扣、三名摩那樓母可。	One Loukou Mu[11], two Aloukou, and three Mona Loumu.
依舌之虫名勿伽，依舌根虫名母但多，依齒之虫名狗[12]婆，依齒根之虫名優婆拘[＊]婆，依喉之虫名阿婆離呵。	The worm based on the tongue is named Wujia, the worm based on the tongue is called Mother Danduo, the worm based on the teeth is called Dog[12] Po, the worm based on the root of the teeth is named Youpoju[*] Po, and the worm based on the throat is named Granny.
依[13]頸之虫有二種：	According to [13] there are two kinds of worms in the neck:
一名虜呵羅、[14]二毘虜呵羅。	One scorpion, [14] two scorpions.
依毛之虫名[＊]蚔毛，依爪之虫名蚔爪。	The name of the worm according to the hair is [*] the claws, and the worm according to the claw is called the claw.
依皮之虫有二種：	There are two types of worms:
一名兜那、二名兜難多。	One pocket and two pockets are more difficult.
依膜之虫復有二[15]種：	There are two [15] species of Membranes:
一名鞞藍婆、二名[16]摩[17]諀藍婆。	One is a blue lady, and two are [16] and [17] a blue lady.
依肉之虫復有二種：	There are two kinds of worms based on flesh:
一名阿羅[＊]婆、二名[18]羅婆。	One is Aro [*] Po, and two [18] Lo Po.
依血之虫復有二種：	There are two types of worms based on blood:
一名婆羅、二名婆多羅。	One Bharat, two Bharat.
依筋之虫復有四種：	There are four types of worms:
一名賴多虜、二名喜多[19]婆、三名婆羅婆多羅、四名羅那婆羅那。	One is Laidorup, two are Sita[19] vass, three are Brabharatas, and four are Ranabranas.
依脈之虫名[20]架栗俠那。	The name of the worm according to the veins [20] Jia Li Xana.
依脈根之虫復有二種：	There are two types of worms depending on the root of the veins:
一名尸婆羅、二名優婆尸[21]尸羅。	One Shibhara and two Youposh[21] Shira.
依骨之虫復有四種：	There are four types of worms based on bones:
一名遏褫([22]除里[23]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 of them was Yu ([22] Chuli[23] ANTI) Pi Tuo, two were An Na Pi Tuo, three were Kui (Tu Lu-anti), and four were Yu Yu Ke Luo.
依髓之虫復有二種：	There are two types of worms based on marrow:
一名弭([24]亡比反)社、二名弭社尸羅。	One is the Mi ([24] dead than the anti) society, and the other is the Mi society Shi Luo.
依脾之虫復有二種：	There are two kinds of worms according to the spleen:
一名尼羅、二名比多。	One Nile, two Bido.
依心之虫復有二種：	There are two types of worms:
一名死毘多、二名優鉢[25]拕毘多。	One was dead Vita, and the other two were excellent bowls[25] Tiao Vita.
依心根之虫復有二種：	There are two types of worms based on the root of the heart:
一名滿可、二名尸羅。	One is Manke, and the other is Shiluo.
依肪之虫復有二種：	There are two types of worms based on fat:
一名哿羅、二名哿羅尸羅。	One is Chiluo, and the other is Chiluo Shiluo.
依膀胱之虫復有二種：	There are two types of worms according to the bladder:
一名弭哿羅、二名摩訶哿羅。	One is Mikara, and the other is Mahamara.
依膀胱根復有二種：	There are two types of bladder root:
一名哿羅、二名哿羅尸羅。	One is Chiluo, and the other is Chiluo Shiluo.
依胞之虫復有二種：	There are two types of worms:
一名[26]娑婆羅、二名摩訶沙婆羅。	One [26] Sahara, and two Mahashabhara.
依胞根之虫復有二種：	There are two types of worms based on the cell root:
一名賴多、二名摩訶賴多。	One Raido and two Maha Raido.
依小腸之虫復有二種：	There are two types of worms according to the small intestine:
一名帚賴多、二名摩[27]訶賴多。	One is Broom Lado, and the other is Maha Lado.
依腸根之虫復有二種：	There are two types of worms that depend on the root of the intestine:
一名波、二名摩訶死波。	One wave and two Maha dead waves.
依大腸根虫復有二種：	There are two types of root worms:
一名安那婆呵、二名[28][巾*尃]果婆呵。	One is Anna Po, and the other is [28][厃*尃] Guo Po.
依胃之虫復有四種：	There are four kinds of worms according to the stomach:
一名優受哿、二名優社婆、三名知社婆、四名先市婆。	One is You Shouqi, two are You She-women, three are Zhi She-women, and four are Xian Shiwo-women.
依熟藏之虫復有四種：	There are four kinds of worms hidden by familiarity:
一名婆呵那、二名摩訶婆呵那、三名陀那[29]槃、四名粉那母可。	One is named Pohana, two are named Mahavahana, three are named Dhana[29] Pan, and four are named Fannamuke.
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 worm based on gallbladder is named Duolihe, the worm based on saliva is named Xianhe, the worm based on sweat is named Suituoli, and the worm based on fat is called Midori.
依強之虫復有二種：	There are two types of Insects of Yiqiang:
一名藪婆呵母、二名社摩契多。	One is a serval mother, and two are Shemochido.
依彊根虫復有三種：	There are three types of Yiqiang rootworms:
一名處呵母珂、二名[1]陀[2]虜呵母珂、三名[3]娑那母珂。	One was Chuhemuke, two were [1] Tuo[2] was a prisoner, and three were [3] Sonamuke.
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、[4]偷羅等。	There are five kinds of worms, depending on the front of the body, eating in front of the body, depending on the back, eating on the back, depending on the left of the body, eating on the left, depending on the right, eating on the right. Dead Luo does not, [4] steal Luo and so on.
依下二孔有三種虫：	There are three kinds of worms according to the following two holes:
一名拘樓拘羅唯喻、二名遮羅喻、三名寒頭波[5]拕。	One was Kulou Kuluo Weiyu, two were Zheluoyu, and three were Han Toubo[5].
如是以虫居止當念身性。	If you live with insects, you should be mindful of body nature.


云何以安當念身自性？	Why should you be mindful of 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[6]脾骨安住，[＊]脾骨於臂骨安住，臂骨[7]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 hip bone, the hip bone rests on the ilium, the ilium rests on the spine, the spine rests on the [6] spleen bone, [*] the spleen bone rests on the arm bone, and the arm bone [7] ] rest on the neck bone, the neck bone rests on the skull, the skull rests on the cheekbone, and the cheekbone rests on the tooth bone.
如是此身骨節纏[A1]裹，以皮覆上，成此穢身。	In this way, the joints of this body are wrapped [A1], and covered with skin, it becomes this filthy body.
從行業生，非餘能造。	Born from the industry, there is nothing left to do.
如是以安當念身自性。	If so, be mindful of your own nature.


云何以聚當念身自性？	Why does the cloud gather to reminisce about the self-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[8]千[9]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 cheekbones, thirty-two teeth, seven bones, fourteen sternums, twenty-four flanks, eighteen vertebrae, two ilium, sixty-four hands, sixty-four feet, and flesh Sixty-four cartilages, three hundred bones, eight hundred joints, nine hundred sinews, nine hundred meatballs, seventeen [8] thousand [9] mince, eight million hairs, ninety-nine thousand hairs, sixty rooms , 80,000 species of insects, each of the guts, saliva and brain depend on him, and Liang Yan weighs four or two.
血一阿咃，梁言以三[10]升。	The blood is one 咃, and Liang Yan is three [10] liters.
如是等不可稱計種種形，唯是屎聚[11]屎集名身。	In this way, it is impossible to count all kinds of forms, only the collection of shit [11] is a collection of names and bodies.
[12]如二聚，當念身自性。	[12] Such as two gatherings, when thinking of the self-nature.


云何以憎當念身自性？	Why do you hate being mindful of your 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，枕褥𣰽毺㲩𣰆床帳臥具等，種種飲食住止供養，心生愛重後成憎惡。	The heavy things that he loves first are the clothes that he loves, such as the fragrance of flowers on the body, solemn clothes, hidden sacs for sleeping and sitting, pillows, mattresses, beds, tents, bedding, etc., all kinds of food, abstinence, and offerings.
如是以憎惡，當念身自性。	If so, one should think of the self-nature of the body.


云何以不清淨當念身自性？	Why is it not pure and mindful of the self-nature of the body?
如是衣物種種服飾，已不淨潔，可更浣治還得清淨。	If the clothes and all kinds of clothing are not clean, they can be cleaned even more.
何故？	Why?
以性清淨故。	For the sake of purity.
此身不淨，不能令淨。	This body is not pure and cannot be purified.
復次以香塗身、以香水洗浴不能令淨。	Repeatedly applying fragrance to the body and bathing with perfume cannot make it clean.
何以故？	Why?
性不淨故。	Sexual impurity.
如是以不清淨[13]念身自性。	If so, think about the self-nature of the body with impure [13].


云何以處當念身自性？	Where should one be mindful of one's own nature?
如花[14]依池生、如果依果處生，如是此身從種種煩惱疾患故生。	Like a flower [14] born from a pond, if born from a fruit, this body is born from various afflictions and diseases.
如是眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、齒痛，患[15]嗽急氣、寒熱[16]腹痛、心悶癎狂、風病霍亂、癩癭吐血、癬瘡疥瘑、[17]痳[18]𤵘寒病等，此身有無邊過患。	Such as eye pain, ear pain, nose pain, tongue pain, body pain, headache, mouth pain, tooth pain, suffering from [15] coughing, shortness of breath, cold and heat [16] abdominal pain, heart congestion, madness, wind disease, cholera, gall and vomiting blood , ringworm, sores, scabies, [17] 痳 [18] 𤵘 cold disease, etc., there are boundless faults in this body.
如是以處當念身自性。	If so, be mindful of your own nature.


云何以不知恩當念身自性？	Why do you think of your own nature without being grateful?
其人雖復[19]料理自身以最勝飲食，或洗浴摩香眠坐衣[20]帔以自莊嚴，此毒樹身[21]反不知恩，向老向病向死，如親友不知恩。	Even though the person [19] prepares himself with the best food and drink, or bathes, rubs, sleeps, sits, and dresses [20] to make himself dignified, the body of this poisonous tree [21] does not know the kindness of the tree; .
如是以不知恩，當念身自性。	If you do not know kindness, you should think of your own nature.


云何以有邊當念身自性？	Why is there a limit to the self-nature of mind?
此身或可闍維、或可噉食、或可破壞、或可磨滅，此身有邊。	This body can be maintained, or eaten, or destroyed, or destroyed. This body has a limit.
如是以有邊，當念身自性。	If so, think of the self-nature of the body.
彼坐禪人以此門以此行以自性，當念此身。	Those who are sitting in meditation practice this door and practice with their own nature, and they should think of this body.
以念自在、以慧自在，成不亂心。	Be at ease with your thoughts, be at ease with your wisdom, and be free from confusion.
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 obstacles will be extinguished, meditation will arise, and victory will be achieved as it pleases (thought of the body has been completed).


問：	ask:
云何念寂寂？	Yun He Nian Si Si?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何處？	where?
何功德？	What merit?
云何修？	Yun He Xiu?
答：	answer:
寂寂者，滅身心動亂。	Those who are still, eliminate the turmoil of body and mind.
已伏斷故，此謂寂寂。	It has been broken, so this is called silence.
現念寂寂，彼念、隨念、正念，此謂念寂寂。	The present thought is still, the other thought, the random thought, the righteous 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 unmoved merit be the appearance, the unadjusted 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[22]寂。	What kind of merit, if you practice meditation, you will be able to sleep peacefully, wake up peacefully, and become stillness [22].
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。	With all the roots of tranquility and aspirations fulfilled, becoming lovely and ashamed, always being valued by people, toward the good destination, toward the daigo.
云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。	It is said that if you cultivate that person for the first time, a person who is a first-time meditator enters a silent sitting, captures all minds, and does not get distracted.
如彼比丘諸根寂寂，心寂寂樂、一處寂寂。	Just like that bhikkhu's faculties are still, his mind is still and happy, and one place is still.
以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。	Abiding by the corresponding, that bhikkhu sees or hears with his body, speech, and thoughts, with quiet thoughts, and quiet merits.
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 is full of morality, full of concentration, full of wisdom, full of liberation, full of liberated knowledge and insight.
若比丘得見彼比丘，我說彼大[23]種大恩。	If a bhikkhu gets to see that bhikkhu, I will say that he is a great [23] kind of great kind.
若聞彼比丘，我說大恩。	If I hear that Bhikkhu, I say great grace.
若往彼，我說大[24]恩。	If you go there, I say great [24] grace.
若[25]視供養彼、若念彼、若隨出家，我說彼大得恩。	If [25] he makes offerings to him, if he thinks of him, and if he follows him or renunciation, I say that he is greatly gracious.
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 the bhikkhus hear his teachings, they will obtain two liberations, the so-called body liberation and mind liberation.
彼比丘入初禪，以寂寂念諸蓋滅：	That bhikkhu entered the first jhāna, and thought silently about the cessation of the cover:
若入第二禪，念彼覺觀滅；	If you enter the second jhāna, think about the cessation of consciousness;
若入第三禪，念彼喜滅；	If you enter the third jhāna, think about the cessation of joy;
若入第四禪，念彼樂滅；	If you enter the fourth jhāna, the mindfulness of that pleasure will cease;
若入虛空定，念色想、瞋恚想、種種想滅；	If you enter the emptiness, the thoughts of form, anger, and all kinds of thoughts will be extinguished;
若入識定，念彼虛空滅；	If you enter the concentration of consciousness, think that the emptiness disappears;
若入無所有定，念彼識入想滅；	If you enter the concentration of nothingness, think about that consciousness and enter into the cessation of thinking;
若入非想非非想定，念彼無所有想滅；	If you enter into the concentration of non-idea and non-non-idea, thinking that there is no cessation of all thoughts;
若入想受滅，念彼想受滅。	If you enter into the desire to experience the cessation, think about the thought of the annihilation.
若得須陀洹果，念見一處煩惱滅；	If one obtains the fruit of the Sudavan, read and see the cessation of one affliction;
若得斯陀洹果，念麁婬欲瞋恚煩惱滅；	If one obtains the fruit of Stuart, the thoughts, lust, lust, hatred, and afflictions will be extinguished;
若得阿那[26]含，念細煩惱婬欲瞋恚滅；	If you get Ana [26] Ham, think about the troubles, lust, lust, and hatred;
若得阿羅漢果，念彼一切煩惱滅。	If one attains Arahantship, all afflictions will be eliminated by reciting that.
若入泥洹，以寂寂念，一切皆滅。	If you go into the mud, with quiet thoughts, everything will be destroyed.
彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。	He who sits in meditation practice this door and practice this way, so he recites silently with merit and virtue, and his heart becomes faith.
以信自在、以念自在，心成不亂。	Be at ease with faith, be at ease with thoughts, and be free from confusion.
若不亂心，諸蓋滅，禪分起外行禪成住念。	If the mind is not disturbed, all the obscurations will be eliminated, and the meditation will be separated from the layman's meditation and become the abiding mind.
寂寂已竟(十念已竟)。	The silence is over (the ten thoughts are over).


於十念處，此散句。	At the tenth point of thought, this prose 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 cultivating Buddha recitation;
如是念緣覺功德。	If so, think about the merits.
若念善說一法，是謂修念法。	If you recite well and say a Dharma, it is called cultivating the Dharma.
若念一聲聞修行功德，此謂修念僧。	If one recites a sound of hearing and cultivates the merits, this is called cultivating the Sangha.
念彼戒，此謂修念戒。	Reciting the precepts is called cultivating the precepts.
念彼施，此謂修念施。	Reciting the offering is called cultivating the offering of mindfulness.
若欲樂念施，施於有功德人，當取受相。	If you want to give pleasure and give to those who have 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 an offering but does not give it, even a thorn, they should not eat it.
念天者，成就信。	Those who read the sky, achieve the letter.
有五法當修念[1]天。	There are five dharmas to practice meditation [1] days.


解脫道論卷第七	The Path of Liberation, Volume 7

8.5 METTĀ, BRAHMA-VIHĀRA


解脫道論卷第八	The Eighth Chapter of the Path of Liberation

[2]阿羅漢優波底沙梁言大光造	[2] Arahant Ubodisha Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Sanzang Sanghabara
[3]行門品之五	[3] The fifth of the line

問：	ask:
云何慈？	What is friendly-kindness?
何修？	What is the practising of it?
何相？	What are its salient characteristic,
何味？	function
何起？	and manifestation?
何功德？	What are its benefits?
云何修行？	What is the procedure?
答：	answer:
如父母唯有一子，情所愛念，見子起慈、起饒益心。	As parents, on seeing their dear and only child, arouse thoughts of friendly-kindness and benevolence towards that child, so one arouses thoughts of friendly-kindness and benevolence towards all beings.
如是於一切眾生，慈心、饒益心，此謂慈。	Thus is friendly-kindness to be known.
彼修住不亂，此謂修。	The undisturbed dwelling of the mind in this practice is called the practising of it.
令[4]起饒益為相，愛念為味，無嗔恚為起。	To cause the arising of benevolence is its salient characteristic. The thought of friendly-kindness is its function. Non-hatred is its manifestation.
若修行慈，成得十一功德：	If a man practises friendly-kindness, he is benefitted in eleven ways thus:
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[5]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。	Happily he sleeps; happily he awakes; he does not see bad dreams; he is dear to humans; he is dear to non-humans; deities protect him; fire, poison, sword and stick come not near him; he concentrates his mind quickly; the colour of his face is pleasingly bright; at the time of death he is not bewildered; if he attains not the sublime state, he is reborn in the world of Brahma.

DISADVANTAGES OF ANGER AND RESENTMENT



云何修行？	What is the procedure?
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。	The new yogin who aspires to practise friendly-kindness, should at first reflect on the disadvantages of anger and resentment and on the advantages of patience and bear patience in mind.
云何當觀忿恨過患？	What is meant by "should at first reflect on the disadvantages of anger and resentment"?
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 man arouses anger and resentment, his thoughts of friendly-kindness will be consumed and his mind will become impure.
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。	Next, if a person is constantly resentful, or kills his parents, or kills an arahant, or destroys a monk, or is disgusted with the body and blood of a Buddha, he will do terrible things like this.
如是當觀。	If so, watch.
復次如是當觀，我名聲聞，[6]若不斷忿恨[7]成可羞慚。	Again, look at it like this, I have a reputation,[6] if I keep resenting[7], I will be ashamed.
我憶鋸喻脩多羅中所說。	I recall what was said in the parable of Shutara.
我樂善法，若我[8]今忿恨增長，[＊]成可憎惡，如人樂浴還入不淨。	I am happy with the good Dharma, but if my [8] anger grows now, [*] it will become an abomination, like a person who enjoys a bath and enters into impurity.
我自多聞，若未伏忿恨，人所棄薄，猶如醫師還自霍亂。	I have heard a lot of myself, but if I don't feel resentment, I will be rejected by people like a doctor who suffers from cholera.
我為世所[9]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 valued by the world[9], and if I do not get rid of my anger, what people reject will be like a painting bottle filled with impurity and not covering it.
若人有智慧而猶起忿恨，如人故食雜毒。	If a person is wise and still resentful, it is like a person who eats miscellaneous poisons.
何以故？	Why?
從此忿恨，最可棄薄，成苦果報。	From then on, resentment can be discarded the most, and it will result in bitter retribution.
如人為毒蛇所[10]嚙，自有毒藥而不肯服，彼人可知樂苦、不樂樂。	Just as a person is bitten by a poisonous snake and refuses to take the poison, he will know whether to be happy or unhappy.
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 subdued, that bhikkhu will know whether to be happy or unhappy.
何故？	Why?
從此忿恨最為可畏。	From then on the resentment was the most terrible.
復次當觀忿恨。	Again, watch the resentment.
忿恨者，為怨家所[11]笑、為親友慚愧，雖有深德復被輕賤，本所貴重翻[12]成輕易，若已得稱譽[13]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 resentful are laughed at [11] by their resentful family, and ashamed by their relatives and friends. Although they have profound virtues, they will be despised, but if they are valued [12], they will become easy. If they have been praised, they will be ridiculed. If you don't move, you will make you move, if you have eyes, you will become blind, if you are wise, you will have no wisdom.
如是當觀忿恨過患。	If so, look at resentment.


問：	ask:
云何觀忍辱功德？	How does Yunhe view the merits of forbearance?
答：	answer:
忍辱是力、是鎧，能護身、能除忿恨，是稱譽，智人所嘆；	Forbearance is strength and armor, capable of protecting one's body and removing anger, it is praise, and the wise man sighs;
是樂，令不退；	It is joy, and it will not be returned;
是守護，令護一切具足；	It is to protect, to protect everything;
是曉了、令觀諸義，是[14]名為起慚愧。	It is to know, to make you look at all righteousness, it is [14] called to be ashamed.
復次當觀，我已剃頭，唯應忍辱，是我所[15]受。	Look again, I have shaved my head, but I have to endure the humiliation, which is what I [15] suffered.
我已受國施，以忍辱心，令彼施主有大果報。	I have been betrayed by the state, and I have endured humiliation, so that the benefactor will have great retribution.
我持聖形飾，我此忍辱是作聖行。	I hold the holy form, and I suffer this humiliation as a Sunnah.
我有瞋恚，令無瞋恚。	I have hatred, let no hatred.
我名聲聞，[＊]今實名聲聞。	My name is known, [*] is my real name.
彼檀越施我雜物，以此忍辱，令彼施主得大果報。	Petan Yue gave me the miscellaneous things, and this endured the humiliation, so that the benefactor would get great retribution.
我有信，此忍辱是我信處。	I have faith, this forbearance is my trust.
我有智慧，此忍辱是智慧處。	I have wisdom, and this forbearance is the place of wisdom.
我有忿恨毒，此忍辱是我却毒藥。	I have the poison of resentment, but this tolerance is my poison.
如是觀忿恨過患及忍辱功德，令心受持。	If you look at the merits and virtues of anger and calamity and forbearance, make your mind accept and uphold it.
我當向忍辱，人有惡罵，我當忍辱。	I should endure humiliation, and when people curse, I should endure humiliation.
我當軟，無憍慢。	I am soft and not slow.
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 person sitting in meditation is willing to endure humiliation and enjoyment, doing self-benefiting, entering a quiet place, not disturbing his mind, and filling his body from the beginning.
我復樂樂，心不耐苦。	I am rejoicing, and my heart is impatient.
云何我無怨家、無瞋恚，樂離諸[16]煩閙，成就一切功德。	I have no resentment, no hatred, I am free from all [16] troubles, and achieve all merits.
彼坐禪人制伏其心，作軟心、作堪受持心。	That person sitting in meditation subdues his mind, softening his mind, and making him a mind worthy of acceptance.
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 are worthy of accepting and upholding things, you should practice loving-kindness from now on, and be like yourself to all sentient beings.
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 cultivates loving-kindness, all sentient beings will not be able to cultivate loving-kindness from the beginning, and they will develop loving-kindness when they complain about family members, wicked people, people without merit, 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。	Those who are valued by those who are sitting in meditation are ashamed, not despised, and not in the middle, and they are kind for the sake of benefit, and they are not jealous or resentful.
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。	In the beginning, I should recite its beneficial merits and valuable merits, such as the accomplishment of nature, the accomplishment of praise, the accomplishment of hearing, the accomplishment of morality, the accomplishment of concentration, and the accomplishment of wisdom.
如是以施、以愛語、以利益、以同事成就，是我饒益。	In this way, I benefit from giving, using loving words, using benefits, and achieving achievements through colleagues.
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、[17]願無瞋恚，成於安樂。	The merits and virtues of benefiting from such good thoughts will make you think of them and your relatives and friends, that you should practice kindness and be of benefit to those people, and your mind will always be aware of it. in Anle.
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[18]刀杖等不[19]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。	May you be free from all evils, may achieve all merits, may gain good benefits, may be praised, may be faithful, may be happy, may be precepts, may be heard wisdom, may be given, may be wisdom, may be peaceful sleep, may be peacefully awakened. , may not see nightmares, may be loved and respected by people, may be loved and respected by non-human beings, may the heavens guard, may fire poison [18] swords and sticks not [19] be worn, may the heart be quickly settled, may the complexion be pleasant, may Born in China, I wish to be a good person, I wish to be full of myself, I wish to be free from disease, I wish to have a long life, and I wish to be happy forever.
復次如是應思惟：	Again, think about:
於彼不善法，若未生願令不生，若已生願滅斷；	With regard to that unwholesome dharma, if the wish has not been produced, it will not be produced, and if the wish has been produced, it will cease to exist;
彼善法未生願生，若已生願增長。	If the good dharma has not yet been born and wish to be born, if it has been born, it will grow.
復次彼不愛念法願不生，若已生願滅；	Again, if he does not love reciting the Dharma and wishes not to be born, if he has been born, he wishes to perish;
彼可愛念法未生，[20]彼由慈心得信。	He loved to read the Dharma before he was born, [20] He gained faith from his loving-kindness.
彼坐禪人以信自在取心，以取自在令念住。	The meditator takes his mind with confidence and self-reliance, and uses his self-reliance to make himself mindful.
以念自在、以取自在、以信自在成不亂心。	Feel free to think, to get free, to believe to become free from confusion.
彼現知不亂，以此門以此行，於彼人修慈心，修已多修。	Now that he knows that he is not confused, he practices this way, and cultivates kindness toward others, and he has cultivated a lot.
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。	Those who are sitting in meditation now know that they are not confused, and they practice this way through this door. They have cultivated a lot of loving-kindness in their cultivation. With a soft heart and a mind of acceptance, they have cultivated loving-kindness thoughts one after another.
於所愛人已修慈想，次第於中人當修慈想。	The loved one has cultivated the thought of loving kindness, and the next one should cultivate the thought of loving-kindness.
於中人已修慈想，次第於怨家當修慈想。	People in the middle class have cultivated the thought of kindness, and in the next place, the family of resentment should cultivate the thought of kindness.
如是於一切眾生，猶如自身，令滿作分別。	In this way, all sentient beings are like themselves, making full distinctions.
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 I practice loving-kindness in this way, if the middle-aged person is not able to deal with that loving-kindness, and if the person sitting in meditation is temporarily unable to be compassionate, I will feel that I am unkind and unlovable.
我復說言，依大師故，饒益眾生起大慈悲。	I repeat the words, according to the Master, to benefit all sentient beings with 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。	People in Yizhong have no compassion, not to mention the resentful family! If the hatred and hatred are like this, then those who sit in meditation should not be diligent in order to cultivate kindness.
以餘方便應修[1]行，於彼人為除嗔恚。	With the remaining convenience, you should practice the practice [1], in order to eliminate anger and anger for others.


問：	ask:
云何方便除瞋恚？	How easy is it to get rid of anger?
答：	answer:
與彼應作周旋，應思惟其功德[2]恩、自業所作負[3]債解脫，親族自身罪過不應作意，自現[4]苦諸根自性念滅，[5]知念應當觀空、應作攝受。	You should deal with them, think about their merits [2] kindness, self-deeds and responsibilities [3] liberation from debts, and the sins of the relatives themselves should not be taken care of, they should manifest themselves [4] the roots of suffering are self-natured, [5] know thoughts. You should observe the emptiness and accept it.
彼人雖生瞋恚，若有所乞隨宜施與。	Although those people are angry, if they ask for something, they should give it to them.
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 also take it as he pleases.
如是攝受因，彼此瞋恚成滅。	In this way, the anger and mutual hatred will be extinguished.
於功德者，若見其功德，是功德應思惟，不為非功德。	As for the merits, if you see the merits, you should think about the merits, not as non-merits.
如水有草，除草取水。	If there is grass in the water, remove the weeds and get the water.
若彼無功德，應起慈。	If he has no merit, he should show kindness.
此人無功德，當向惡趣。	This person has no merit and should go to an evil realm.
恩者應思惟彼恩。	The benefactor should think of Peter.
若人作不愛敬，令起恩。	If people do not love and respect, let them be gracious.
於彼若已作不愛敬，應作功德。	If you have already done something that you don't love and respect, you should do good deeds.
復次已令滅不善是善趣，彼怨成作恩可知。	Once again, it has been made to destroy the unwholesome, which is a good destination, and it can be seen that the resentment has become a 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 author of his own karma is the evil dharma that people do, and what people hate, and the evil karma should be viewed as a result.
負債[＊]解脫者，若人罵我害我，是初惡業，彼負債[＊]解脫。	For those who are liberated from debt[], if someone scolds me for harming me, it is a first bad karma, and that person is liberated from debt[].
我今作證以觀當作[6]歡喜。	I testify now to see as [6] joy.
親族者，於生死眾生相續，是我親族。	The relatives, who continue in life and death, are my relatives.
已憶，應令起親族想。	It has been remembered, and it should make the relatives think.
自身罪過者，其作我相，彼瞋恚從我生，為彼[7]得非功德。	Those who have committed their own sins are my image, and their hatred and hatred are born from me, and they obtain non-merit for them [7].
我成相，令起自罪過相。	I have become an image, so that I have sinned.
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 distracted have no signs of anger, and should not be distracted, such as people who are not happy to see color and close their eyes.
苦者，為自苦無障礙，應令起相。	For those who suffer, for the sake of self-suffering, they should be ordered to appear.
何故？	Why?
如愚癡人，以慈不正憶自作苦，因得心苦。	Like an idiot who makes himself suffer with compassion and unrighteous memory, and suffers because of his heart.
如是[8]觀可知。	If so [8] can be seen.
於有怨家處，從彼應離其處，使不見不聞，於處當住諸根。	Where there is a household of grievances, from where they should leave, so that they cannot be seen or heard, they should abide in the roots.
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, takes the self-nature of the faculties in the realm of cuteness and non-loveliness, and here I am angry, because it is not right memory.
如是當觀。	If so, watch.
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？	For those who think about it, the suffering of Peter is the suffering of Peter, and all the dharmas are destroyed in one mind in an instant. Why do I treat him as hatred when I am not angry with him?
如是當觀。	If so, watch.
和合者，內外不一分和合故生苦，我於一分處不堪作瞋恚心。	Harmony, because the inner and the outer are not in harmony, suffering is born, and I cannot bear the hatred in the same place.
如是當觀。	If so, watch.
空者，是人作苦，是人受苦，彼第一義不可得。	Empty, it is people who suffer, people suffer, and the first righteousness cannot be obtained.
此身因緣所生，無眾生、無我界聚草聚等。	This body is born of karma, there are no sentient beings, no self-realm gathering grass, etc.
如是當觀。	If so, watch.
是故世尊說偈：	This is the verse said by the old World Honored One:

於村林中住，	live in the village forest,
諸苦樂所觸，	Touched by pain and pleasure,
非從自他[9]燒，	Not since he [9] burned,
依煩惱得觸；	touched by trouble;

若無煩惱心，	If you have no worries,
誰能觸細滑？	Who can touch smooth?


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。	This is how the anger and hatred of the meditator are extinguished, and it is convenient and clear. He has made distinctions between relatives and friends, middle people, and resentful families. He has obtained a comfortable mind, and he thinks of loving kindness one by one. He should cultivate the type 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 abodes from him, monks should cultivate their own abodes from him, all the gods should cultivate their abodes from him, and sentient beings should cultivate their abodes from him, so from village to village, from country to country, they should cultivate from him. one side.
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[10]放慈悲。	The meditator has already filled one side with loving-kindness, from the two directions, from the three directions, from the four directions, from the four dimensions up and down, to all sentient beings [10] to show compassion.
一切世間以慈心最大無量，無怨無嗔恚令滿。	All the world is filled with the greatest and infinite kindness, without resentment or anger.
彼坐禪人如是修行慈，以三種令安禪，以[11]總攝眾生、以總攝村田、以總攝方。	Those who sit in meditation practice loving kindness in this way, and they use three kinds of commands to calm down, [11] to capture all sentient beings, to capture villages, and to capture directions.
以一眾生令安慈禪，如是二三眾生，乃至眾多。	Use one sentient being to command Anci Chan, so there are 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 ordered Anci Chan, and even in many villages.
於一方作一眾生令安慈禪，如是乃至四方。	Do one sentient beings in one place and make peace and kindness meditation, and so on to the four 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 according to one sentient being, if that sentient being dies, his affairs succeed or fail, and he cannot bear loving-kindness because of failures.
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, you should cultivate loving-kindness and even practice widely, and then you will achieve wonderful practice, great fruit, and great merit.


問：	ask:
慈者，何根？	Kindness, what root?
何起？	where?
何具足？	What is sufficient?
何非具足？	Why not 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。	No greed is the root, no hatred is the root, no delusion is the root, desire is the root, and righteous intention is the root.
何起者，是根令起。	Who starts, is the 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。	Whoever is fulfilled, if loving kindness is accomplished, killing anger, eliminating unwholesome love, and purifying the body, speech, mind, and karma, this is called fulfillment.
何非具足者，以二因失慈：	He who is not capable has two reasons for lack of mercy:
以自朋生怨，以不善愛；	To make grievances with one's own friends, and to love unkindly;
以對治生怨，以起瞋恚，此謂非具足。	To deal with grievances and to arouse hatred, this is called inadequacy.
何事者，於眾生為事。	Whatever happens, do things for all sentient beings.


問：	ask:
不然。	otherwise.
第一義眾生不可得，云何說眾生為事？	The first righteousness is that sentient beings cannot be obtained, why do you say that sentient beings do things?
答：	answer:
依諸根種，於世假說眾生。	According to various roots and seeds, in the world hypothetical sentient beings.
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 cultivated the flow of loving kindness and filled the ten paramitas with all sentient beings.


問：	ask:
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 practises loving kindness to all sentient beings, and the predestined blessings and successes of all sentient beings are given to the fearless, and thus are full of Tanparamitas.
菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，成無[12]苦，不失法用，如父於子。	The Bodhisattva Mahasattva practices kindness to all sentient beings, benefits all sentient beings by virtue, achieves no suffering [12], and does not lose the use of the law, just like a father to a son.
如是滿戒波羅蜜。	If it is full of precepts paramita.
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 practices kindness to all sentient beings, benefits all sentient beings by virtue, achieves no greed, renounces non-benefits, and renounces the home in the direction of Zen.
如是滿出波羅蜜。	If it is full of parami.
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 practices kindness to all sentient beings, benefits all sentient beings, achieves a lot of contemplation, benefits not benefits as righteously said, is convenient and clear, for the sake of eliminating evil and attaining goodness.
如是滿般若波羅蜜。	It is full of prajnaparamitas.
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 practises kindness to all sentient beings, relentlessly diligently relied on fetching benefits, and steadfastly diligently responds to all times.
如是滿精進波羅蜜。	This is full of diligent paramita.
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 practiced kindness to all sentient beings, benefited those sentient beings by virtue of them, and scolded and cursed with evil words.
如[13]是滿忍辱波羅蜜。	Such as [13] is full of humiliation Paramita.
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 practices 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 full truth paramita.
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[1]堅受持誓願。	The Bodhisattva Mahasattva practiced kindness to all sentient beings, benefited all sentient beings by virtue of it, and even vowed not to give up his vows even when he lost his life, and achieved [1] persevering in his vows.
如是滿受持波羅蜜。	If so, fully receive and uphold parami.
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 sentient beings and is full of compassion and paramita.
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 cultivates kindness to all sentient beings, treats relatives and friends, middle-aged people, and resentful families as equals, and his heart is free from hatred and love.
如是滿捨波羅蜜。	It is full of spratami.
如是菩薩摩訶薩修行慈，成滿十波羅蜜。	Thus the Bodhisattva Mahasattva practises loving-kindness and attains the full ten paramitas.
明慈滿四受持。	Ming Ci is fully supported by four.
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 been fully cultivated in compassion, the ten paramitas have been completed, and the four have been fully upheld.
於是諦波羅蜜、受持波羅蜜、精進波羅蜜，令滿諦波羅蜜。	Therefore, the paramita, receiving and holding the paramita, the paramita of diligence, and making the paramita full.
施波羅蜜、戒波羅蜜、出離波羅蜜，令滿施受持。	Paramita, Paramita of precepts, Paramita of renunciation, full of giving, receiving and upholding.
忍辱波羅蜜、慈波羅蜜、捨波羅蜜，令滿寂寂受持。	Endure the humiliation of the Paramita, the Compassion Paramita, and the Sheparamita, and let the full silence be upheld.
慧波羅蜜，令滿慧受持。	Hui Paramita, make Manhui accept and uphold.
如是菩薩摩訶薩已修慈遍滿，[2]滿十波羅蜜，令滿四受持，令滿二法，所謂奢摩他、毘婆舍那。	Thus, the Bodhisattva Mahasattva has cultivated loving-kindness all over the place,[2] he has fulfilled the ten paramitas, he has fulfilled the four receiving and upholding, and he has fulfilled the two dharmas, the so-called samatha and vipassana.
於是諦受持、施受持、寂寂受持，令滿奢摩他。	So accepting and sustaining truth, accepting and sustaining giving, accepting and sustaining tranquility, fills samatha.
慧受持，令滿毘婆舍那。	Wisdom received and upheld, and filled Vipassana.
已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定。	It is full of samāta, full of all meditation, liberation, concentration, and right feeling, and brings double-transformation concentration and great compassion concentration.
已滿毘婆舍那，令滿一切神通。	Filled with Vipassana, filled with all supernatural powers.
辯、[3]力、無畏已滿，令起自然智、一切智。	Debate, [3] strength, and fearlessness are full, so that 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, the Bodhisattva Mahasattva cultivates kindness, and the Buddha land is filled one by one (the kindness has ended).


問：	ask:
云何悲？	What is the sadness of the cloud?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何起？	where?
何功德？	What merit?
云何為修？	What is the cloud for cultivation?
答：	answer:
如父母唯有一子，心所愛念，見子得苦，心起悲惱：	Just as parents have only one son, they love and think about their hearts, and when they see their son suffering, their hearts are filled with grief:
苦哉如是。	Sadly so.
於一切眾生起慈憐愍，此謂為悲。	To have compassion for all sentient beings is called compassion.
悲住不亂，此謂修。	Sadness is not chaotic, this is called cultivation.
不現非饒益為相，樂為味，不害為起，與慈等功德。	Not appearing non-beneficial is the sign, pleasure is the taste, not harm is the cause, and kindness and other virtues.
云何修者，初坐禪人入寂寂坐，攝一切心。	Yun He Xiu, a first-time meditator who enters the silent sitting, captures all minds.
以不亂心，見彼得病得老得貧，若見若聞如是作意：	In order not to be disturbed, seeing Peter getting old and poor, if you see and hear this, you will think like this:
彼眾生得苦，云何方便從苦當得解脫？	When sentient beings are suffering, 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。	Second, if you see it upside down, you are bound by afflictions and entangled in ignorance, or those who have merit and virtue do not practice learning.
若見若聞，如是作意：	If you see it or hear it, make the following comments:
眾生得苦，當生惡趣，云何方便從苦得脫？	When sentient beings suffer, they should be reborn in an evil realm. How can they be freed from suffering?
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。	Next, if you see that the unwholesome dharma corresponds, and the good dharma does not correspond, then the unlovable dharma corresponds to it, and the lovely dharma does not correspond to it.
若見若聞，如是作意：	If you see it or hear it, make the following comments:
彼眾生得苦，當生惡趣，云何方便從苦得脫？	Those sentient beings who are suffering will be reborn in the evil realms, so how can they be freed 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 door and practice this way, and they practice compassion and practice a lot.
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 door and practice this way, and they have cultivated compassion and have cultivated a lot of compassion.
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 has practiced in the middle person one after another, and since then he has practiced in the hated person.


問：	ask:
何悲具足？	How sad is it?
何悲不具足？	Why not be sad?
答：	answer:
若悲成就，除於殺害，不起憂惱，除不善愛。	If compassion is accomplished, it will be free from grief and affliction, except for killing.
以二因緣失悲：	Sadness for two reasons:
以自親生怨，以憂惱行；	Live resentment with oneself, act with worry;
以對治生[4]忿，以起恐怖。	In order to deal with the living [4] anger, in order to create terror.


問：	ask:
[5]苦者不於一切眾生有，不一切時有，云何於一切眾生修於悲？	[5] Suffering does not exist for all sentient beings, nor does it exist at all times, so why should all sentient beings cultivate compassion?
答：	answer:
眾生已得苦，善取相故。	All sentient beings have suffered, because they are good at taking pictures.
已取彼相，成一切處修悲。	Having taken that image, he has cultivated 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 suffering of life and death is shared by all sentient beings, and it is from him that he cultivates in all places (compassion has ended).


問：	ask:
云何喜？	Yun He Xi?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何起？	where?
何功德？	What merit?
云何為修？	What is the cloud for 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, they love and think about their hearts, and they rejoice when they see their children happy:
善哉如是。	Shanya is so.
一切眾生心生歡喜，此謂為喜。	All sentient beings rejoice in their hearts, this is called joy.
喜住不亂，此謂為修。	Happy to live without chaos, this is called cultivation.
欣悅為相，無怖為味，除無樂為喜，與慈等功德。	Joy is the sign, no fear is the taste, joy is the absence of joy, and there are virtues such as kindness.
云何為修者，初坐禪人入寂寂坐，攝一切心，不亂心。	Yunhe is a cultivator, a first-time meditator enters the silent sitting, captures all minds, and does not disturb the mind.
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, when he sees peace and happiness, his heart rejoices.
善哉善哉！願彼眾生長得歡喜。	Goodness goodness! May they all grow up happily.
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[6]愛相應，若見若聞，如是作意：	Next, if seeing and unwholesome things do not correspond to good things, and unlovable things do not correspond to likable things, if you see or hear them, consider the following:
善哉善哉！願彼眾生長得歡喜。	Goodness goodness! May they all grow up happily.
彼坐禪人以此門以此行，於彼人修喜心，以多修行。	Those who are sitting in meditation practice this door and practice this way, and they cultivate their heart of joy and practice more.
彼坐禪人以此門以此行，於彼[7]人已修喜心，已多修行，成和軟心，堪能受持。	Those who sit in meditation practice this door and practice this way, and those [7] people have cultivated a heart of joy, have practiced a lot, and have developed a soft heart, which is worthy of being upheld.
從彼次第[8]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 time [8] to practice on the people in the middle, from the practice on the haters, I like to say it widely, and even fill the Quartet with joy.
喜何具足何不具足？	What is good and what is not good?
若喜成[9]就除不樂，不起不善愛除綺語。	If the joy is accomplished [9], then the unpleasantness will be eliminated, and the unkind love will be eliminated.
以二因失喜：	Disappointed for two reasons:
以自親生怨，以戲笑起行；	To grudge against oneself, to act with laughter;
以對治生怨，以不樂起。	To deal with resentment, to be unhappy.
如初廣說(喜已竟)。	As it was widely said at the beginning (the joy has ended).


問：	ask:
云何捨？	Yunheshe?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何起？	where?
何功德？	What merit?
云何為修？	What is the cloud for cultivation?
答：	answer:
猶如父母於一子，非可念非不可念成捨。	Just like a parent with a child, it must be recited and must not be recited.
於彼成中心，如是於一切眾生捨護中心，此謂捨。	To become the center for that, and thus to give up the center for all sentient beings, this is called equanimity.
捨住不亂，此謂修。	Give up and live without chaos, this is called cultivation.
無所著為相，平等為味，伏恚愛為起，與慈等功德。	Nothingness is the sign, equality is the taste, love is the rise, and kindness is the virtue.


問：	ask:
云何為修？	What is the cloud for 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 very beginning, a person in meditation arose with loving kindness, compassion, joy, and the third jhāna. The meditator has already obtained the third jhāna, and he can see compassion, compassion, joy, and misery at ease. , with enthusiasm and joy.
以過患對治，見捨功德。	Treating faults and sufferings, see renunciation of merit.
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[10]念，令心滿足，[11]捨心增長。	Thus, the meditator has seen compassion, joy, and sorrow, and has seen the merits of equanimity. From the very beginning, he has been thinking about equanimity, [10] thinking about equanimity, satisfying the mind, and [11] increasing equanimity.
已修多修，心成和軟，堪能受持。	I have practiced a lot, my heart has become soft, and I can accept 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 with those who complained, and from his practice with relatives and friends, I can know from the extensive exposition of Ruchu, and it has even filled the four directions.
彼坐禪人如是修行，與捨俱起第四禪以三種令安：	The man who sits in meditation thus practises the fourth jhāna together with equanimity with three commands:
已總攝眾生、已總攝村田、[12]已總攝諸方。	All sentient beings have been photographed, Murata has been photographed, [12] All directions have been photographed.


問：	ask:
若坐禪人現修行捨，於諸眾生云何作意？	If a person sitting in meditation practice equanimity now, what would he mean to all sentient beings?
答：	answer:
作意所說，於慈悲喜是當作意。	What is meant by what is said, what is meant by compassion and joy.
於諸眾生除作歡喜、行歡喜，作意樂中。	For all sentient beings, apart from rejoicing in their actions, they rejoice in their minds.
如人親友久遠別離，初見[1]榮侍心生喜樂，共住已後其心成中。	Just like relatives and friends who have been separated for a long time, the first time I see [1] Rong servants are happy, and after they have lived together, their hearts are fulfilled.
如是住慈悲喜，[2]久復成捨攝受。	Thus abiding in compassion and joy, [2] after a long period of time, it will be accepted into equanimity.
如是作意修行於捨。	If so, practice at home.
復有人說：	Someone said:
眾生眾生者如是作意。	All sentient beings do so.
云何捨具足、捨不具足？	How can you give up enough, or not?
若捨成就，殺除瞋愛，不起無明。	If equanimity is accomplished, killing hatred and love will eliminate ignorance.
以二因失捨：	Lost for two reasons:
以自親生怨，以起無明；	To generate resentment by oneself, to cause ignorance;
以對治生怨，以嗔愛起(捨[A1]已竟)。	Resentment arises through confrontation, and love arises through hatred (she[A1] has already ended).


[3]重明四無量義。	[3] Clarify the four immeasurable meanings.


云何無量散句？	What's the limitless prose?
四無量以一眾生事起，依餘處修行，如母念[4]兒隨其時節。	The four immeasurables start with one sentient being and practice according to the remaining places, just like a mother reciting[4] a child according to the season.
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 violate the precepts, for those who have the precepts, for those who are disgusted with desires, for those who are savages, for those who are aware of conditions, for those who are right and omniscient, and for those who take refuge, there are limitless victories that can be known.


問：	ask:
於慈悲喜，何故三禪起，非第四禪？	For compassion and joy, why did the third jhāna arise and not the fourth jhāna?
答：	answer:
眾生憂惱所起，瞋恚害不樂。	All sentient beings are caused by grief and anger, anger and unhappiness.
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。	The anxiety and anger are dealt with, and the heart is born with joy to practice compassion, compassion, and 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 equanimity is the fourth jhāna, and because of the achievement of the second equanimity, it is called equanimity, equanimity within the Dharma.
於捨地住，於眾生取饒益成捨。	To live in the land of equanimity, to obtain the benefit of all sentient beings into equanimity.
由[5]地故，三無量三禪生，非第四禪。	Because of [5], the three immeasurable three jhānas arise, not the fourth jhāna.
復說於四無量四禪生。	Again, it is said about the four immeasurable four jhana.
如世尊所說：	As the Blessed One said:
於四無量，汝比丘當修。	Of 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 determination has awareness and insight, you should practice awareness without awareness, you should practice non-awareness without awareness, you should practice co-generation with joy, you should practice co-generation with happiness, you should practice co-generation with equanimity.


問：	ask:
此四無量何故說四，非三非五？	Why do these four immeasurables say four, not three, not five?
答：	answer:
若然，一切所疑。	If so, all doubts.
復次為瞋恚害無樂，瞋愛對治故成四無量。	Again, hatred and hatred have no joy, and hatred and love are the four immeasurable countermeasures.
復說此四唯慈，由人多起瞋恚害惱，為除故以四門成勝。	In addition, the four types of compassion are caused by many people's anger, anger, and anger. In order to eliminate them, they use the four doors to achieve victory.
捨者，慈悲喜清淨，瞋愛對治故。	For those who give up, compassion and joy are pure, and hatred and love treat the cause.
四無量一性，種種相可知。	The four immeasurables are one nature, and various aspects can be known.
如是過患對治故、眾生事故、饒益意故，成一相。	In this way, faults and misfortunes can be treated with causes, the accidents of sentient beings, and the intentions of benefiting them.
復說：	Repeat:
[6]法勝故、取事勝故、取饒益勝故，成種種相。	[6] The reason for the victory of the law, the reason for the victory over the incident, and the reason for the victory over the benefit, form various appearances.
如世尊說於黃衣脩多羅[7]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 Shutara [7], loving kindness comes first in pureness, compassion comes first in emptiness, joy comes first in consciousness, and equanimity comes first in nothing.


問：	ask:
云何得知？	How did Yun know?
答：	answer:
由依彼近故，其義可知。	By relying on him, its meaning can be known.


問：	ask:
何故？	Why?
答：	answer:
修慈心於一切眾生，隨從其意。	Cultivate kindness to all sentient beings and follow their will.
以常隨從，於青黃一切入現令作意，以小方便令心得安。	Always follow me, take care of everything in the green and yellow, and use small conveniences to make my heart feel at ease.
是眾生種類事，[8]或色界清淨，一切入放意。	It is a matter of all kinds of sentient beings,[8] or the purity of the material world, and everything is free of mind.
彼坐禪人是時色界得第四禪，是故說慈於清淨第一。	That person sitting in meditation has attained the fourth jhāna in the realm of form and form. That is why loving kindness is the first in purity.
彼坐禪人依色界第四禪慈，是時得越彼。	The man who sits in meditation has the fourth jhāna kindness in the realm of form, and it is at this time that he has surpassed him.


問：	ask:
此淺云何？	What is this shallow cloud?
答：	answer:
以修慈故，心知色界過患。	Because of the cultivation of kindness, the mind knows the troubles of the realm of form.
何故？	Why?
見眾生苦，彼為色因生慈。	Seeing sentient beings suffering, he is born with kindness because of form.
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, know the troubles of the physical world with your mind, focus on the appearance of form, and use small conveniences in the empty space.
是故說悲於虛空第一。	That is why it is said that grief in the void comes first.
彼坐禪人依喜越虛空處。	The man sitting in meditation went over the empty space with joy.


問：	ask:
此義云何？	What is this meaning?
答：	answer:
已修喜故，心無所著，常取無邊識事。	Since I have cultivated joy, I have nothing to do with my mind, and I always take boundless things.
何故？	Why?
[9]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。	[9] This joy is in the place where there is nothing and boundless consciousness to settle the affairs of sentient beings. From then on, the mind has nothing to do, and always takes the 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。	Separation forms in the emptiness, the boundless consciousness appears to make one's mind, and it is easy to feel at ease, and it is a kind of accident.
是故說識處為喜第一。	This is why it is said that knowledge is the first place of joy.


問：	ask:
彼坐禪人依捨越識處。	The man who sits in meditation goes beyond the place of consciousness.
此義云何？	What is this meaning?
答：	answer:
已修捨故，心成離著。	It has been repaired, and the heart has become detached.
何故？	Why?
不以修捨得著。	Not willing to repair.
此眾生得樂得苦，或由喜或由樂。	These beings experience happiness and suffering, either from joy or from joy.
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。	Since he is detached from his mind, away from nothing and nowhere, now his mind is delighted, and his mind becomes at ease with small conveniences, and he is not involved in all kinds of things.
何故？	Why?
於無所有處而不得著或識或無邊。	Where there is nowhere there is no attainment or consciousness or boundless.
是故說無所有處捨為第一(散句已竟)。	This is why it is said that nowhere is the first place (the prose has been completed).


問：	ask:
云何觀四大？	Yunhe concept of the four major?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
何起？	where?
何功德？	What merit?
云何修？	Yun He Xiu?
答：	answer:
擇智自相內四大，此謂觀四大。	Selecting the four inner elements of wisdom and self-image is called contemplation of the four elements.
彼心住不亂，此謂修。	His mind is not disturbed, this is called cultivation.
隨觀四大為相，通達空為味，除眾生想為起。	Following the observation of the four elements is the appearance, the emptiness is the taste, and the thoughts of all sentient beings are removed.
何功德者，成得八功德。	Whoever has the merits, has achieved the eight merits.
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 endure fear and happiness, become equanimous when it comes to being lovely or not, and achieve great wisdom in addition to the meaning of male and female.
云何修彼者，初坐禪人以二行取諸大：	How to cultivate that person, a first-time meditator takes the great things in two lines:
以略、以廣。	To abbreviated, to wide.


問：	ask:
云何以略取諸大？	Why do clouds take the big ones a little?
答：	answer:
彼坐禪人入寂寂坐，攝一切心，不亂心。	When a Zen person sits in silence, he captures all his mind and does not disturb his mind.
此身以四大可稱，於此身一切[10]見界：	This body can be called by the four elements, and everything in this body [10] sees the realm:
濕性是水界、熱性是火界、[11]持性[12]是地界、動性是風界。	Moisture is the water element, heat is the fire element, [11] persistence[12] is the earth element, and dynamic is the wind element.
如是此身唯有界，無眾生、無命。	In this way, this body has only realm, no sentient beings, no life.
如是以略取諸界。	In this way, the realms are omitted.
復有說：	Fu You 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 take all realms in brief, distinguish them by body and membrane, or by form, or by shape, or by location, or by 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。	The meditator has taken all the realms in brief, and discriminates all bodily properties by means of membranes, whether by form, or by form, or by location, or by distinction.
依肉分別此身，或以色、或以形、或以處、或以分別。	Distinguish the body by flesh, or by color, or by shape, or by location, or by 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。	The meditator has already discriminated all bodies by flesh, whether by form, or by form, or by location, or by discrimination.
彼坐禪人依脈分別一切身，或以色、或以形、或以處、或以分別。	The meditator distinguishes all bodies according to the pulse, whether by form, or by form, or by location, or by 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。	Those who are sitting in meditation have already distinguished all bodies according to the pulse, whether by form, or by form, or by location, or by 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, the bones are used to separate all bodies, whether by form, or by form, or by location, or by distinction.
彼坐禪人於此四行，以此四行伏心，令伏作軟心，令心受持。	Those who are sitting in meditation use these four lines to subdue their minds, make them soften their minds, and make their minds accept and uphold.
彼坐禪人於此四行，以四行伏心已、作軟已，令受持。	Those who sit in meditation use these four lines to subdue and soften their minds, and make them accept and uphold them.
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[13]動性是風界知之。	Of these four elements, the firmness is known by the earth element, the wetness is known by the water element, the heat is known by the fire element, and the dynamic nature is known by the wind element.
彼坐禪人於此四[14]行，唯有界，無眾生、無命。	Those who sit in meditation practice these four [14] actions, and there are only realms, no sentient beings, no life.
以比餘行成住。	Live in the line of Biyu.
如是以略取諸界。	In this way, the realms are omitted.
云何以廣取諸界？	Why does the cloud take all realms widely?
以二十行廣取地界。	Take twenty lines to widen the boundaries of the land.
[15]於此身，髮、毛、爪、齒、皮、肉、筋、脈、骨、髓、腎、心、肝、[16]胇、脾、胃、大腸、小腸、胞、屎、腦。	[15] In this body, hair, hair, claws, teeth, skin, flesh, tendons, veins, bones, marrow, kidneys, heart, liver, [16] spleen, spleen, stomach, large intestine, small intestine, cells, feces, 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。	The twelve elements are widely used to extract the water element. 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 four elements are widely used to capture the fire realm, so that it is hot, so warm, so warm, so that it is equal to eliminate food, drink and eat. 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[1]分風、出入息風。	The six elements are widely used to take the wind realm, the upper wind, the downward wind, the abdominal wind, the leeward wind, the body [1], and the in-breathing wind.
如是以四十二行見此身，唯有界，無眾生、無命。	Thus seeing this body with the forty-two actions, there is only realm, no living beings, no life.
如是已廣取諸界。	If so, it has taken over all realms.
復次先師說：	Master Fu 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 four elements should be viewed in terms of ten elements. The so-called meanings of language, things, gathering, dispersal, nothingness, predestined relationships, signs, types and non-types, and one meaning and various meanings.
以界釋第一，以言語義章。	Interpret the first with the definition, and use the words and meanings of the chapters.


問：	ask:
云何以語言分別諸界？	How does language distinguish the worlds?
答：	answer:
二界語言同，所謂同言、勝言。	The languages of the two worlds are the same.
於是四大，此同言。	So the four big, the same words.
地界、水界、火界、風界，此謂勝言。	The earth element, the water element, the fire element, and the wind element are called victorious words.


問：	ask:
此四大何義？	What is the meaning of these four big things?
答：	answer:
大生名大。	The big name is big.
有大[2]非實義令現實義，是故名大。	There are big [2] non-real meanings make real meanings, hence the name Da.
大者，鬼等形名大。	The big ones, ghosts, etc. have big names.
云何大生名大？	Yun He Dasheng is famous?
諸界大生。	Great students of all worlds.
如世尊所說偈：	As the Blessed One said:

略說地相，	Briefly speaking,
有二十萬，	There are two hundred thousand,
四那由他；	Four Nayuta;

水四十萬，	Four hundred thousand water,
八那由他；	Hanayuta;

風住虛空，	The wind is in the void,
乃九十萬，	nine hundred thousand,
六那由他；	Six Nayuta;

世界所住，	where the world lives,
亦以火成，	also made of fire,
世界之中，	in the world,
有諸光焰，	there are flames,
上至梵世，	up to the Brahma world,
乃極七日。	It is extremely seven days.

如是大生，	If you are a big student,
是故名大。	Is the name of the big.


問：	ask:
云何大[＊]非實義令現實義？	Yun He Da [*] does not make real meaning make real meaning?
答：	answer:
名大界者，非男非女，以男女色可見。	Those who are called the Great Realm are neither male nor female, and can be seen in the color of men and women.
界者非長非短，以長短色可見。	The world 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 world is neither a tree nor a mountain, and can be seen in the color of a tree and a mountain.
如是大[＊]非實義令現為實義名大。	If it is a big [*], it is not a real name, and it is now a real name.
云何諸鬼等異形？	Yunhe, ghosts and other aliens?
如鬼入人身成其身，以鬼形成起四行，或身強、或[3]尿[4]熱、或輕動。	If a ghost enters a human body and forms the body, the four elements are formed by the ghost, or the body is strong, or[3] urine[4] is hot, or it moves 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 four elements are formed in the body with the element of fire and synthesis, with the element of earth and synthesis of firmness, with the element of water and synthesis of flow, with the element of fire and synthesis of heat, and with the element of wind and synthesis of lightness.
如是鬼形等名大，大者是語言義。	Such as ghost shape and other names are big, and the big ones are language meanings.


問：	ask:
地界水界火界風界者何義？	What is the meaning of the earth, water, fire, and wind?
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 vastness of the name and the meaning of the earth, drinking and protecting is the meaning of water, making light is the meaning of fire, and coming and going is the meaning of wind.
界者何義？	What is the meaning of the world?
持自相為義。	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 nature of earth is the earth element, the nature of water is the element of water, the nature of fire is the element of fire, and the nature of wind is the air element.
云何地自性？	Where is the self-nature?
是堅性、強性、厚性、不動性、安性、持性，此謂地性。	It is firmness, strength, thickness, immobility, security, and persistence. This is called earthness.
云何水性？	How watery is the cloud?
濕性、澤性、流性、出性、滿性、增長性、喜性、結著性，此謂水性。	Wetness, luster, fluidity, outflow, fullness, growth, joy, and adhesion are called water-based properties.
云何火性？	What is the fire nature of the cloud?
熱性、暖性、蒸性、熟性、燒性、取性，此謂火性。	Hot, warm, steaming, cooked, burning, and fetching are called fire.
云何風性？	What is the style of the cloud?
持性、冷性、去來性、輕動性、低性、取性，此謂風性。	Persistence, coldness, coming and going, light movement, lowness, and fetching are called wind.
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：	ask:
云何以事觀界？	What is the meaning of the cloud?
答：	answer:
[5]地界持為[6]事，水界結著為事，火界令熟為事，風界遮為事。	[5] The earth element is held [6], the water element is connected, the fire element is cooked, and the wind element is covered.
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, it is a matter of standing in the realm of earth, a matter of going down in the realm of water, a matter of ordering the realm of fire up, and a matter of moving in the realm of wind.
復次二界近故成舉初步，復次二界近故成舉後步。	Repeating the second realm is the first step, and the second realm is the last step.
二界近故成初坐臥，復次二界近故成後行立。	When the two worlds are near, they first sit and lie down, and when the second world is near, they walk and stand.
二界近故成初懈怠睡眠，二界近故成後精進勇猛。	When the two worlds are near, they are sluggish and sleepy at the beginning, and after the two worlds are near, they are diligent and brave.
二界近故成初重，二界近故成後輕。	When the two realms are close, they become heavy at the beginning, and when the two realms are close, they become lighter.
如是以事觀四大。	If you look at the four things in terms of things.
云何以聚觀四大？	Why does the cloud gather to see the four majors?
聚者，地界水界火界風界，依此界成色香味觸。	Those who gather, the earth, water, fire, and wind, touch according to the color, fragrance, and taste of this world.
此八法或多共生住不相離，此[7]合和名聚。	These eight dharmas or many co-exist and live together without being separated, this [7] combination and the gathering of names.
彼復成四種，地聚水聚火聚風聚。	They are compounded into four types, 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 gathers, the earth element is the most, and the water element, the fire element and the wind element are the least.
於水聚，水界成最多，地界[8]風界火界成最少。	In the gathering of water, the water element is the most, and the earth element [8] the wind element and the fire element are the least.
於火聚，火界成最多，地界風界水界成最少。	In the fire gathering, the fire element is the most, and the earth element, the wind element and the water element are the least.
於風聚，風界成最多，火界水界地界次第成最少。	In the gathering of wind, the wind element is the most, and the fire element, water element and earth element are the least.
如是以聚觀諸界。	In this way, look at the worlds together.


問：	ask:
云何以散觀四大？	Why does the cloud dissect the four major?
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 boundary of the earth, it is born from the smallest dust in the adjacent space, this place is harmed by water, so it does not disperse, it is ripened by fire and does not stink, and it is held and turned by the wind.
如是觀。	If so see.
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。	In the middle of the human body, the earth is broken into dust, and it becomes one husk and two liters. At this time, it is combined with water to form six liters and five liters, cooked with fire, and turned around with the wind.
如是以散觀諸界。	In this way, look at the worlds in dispersal.


問：	ask:
云何以不相離觀四大？	Why are the clouds inseparable from each other?
答：	answer:
地界，水所攝、火所熟、風所持，如是三界和合。	The earth element, captured by water, cooked by fire, and held by wind, is like the harmony of the three elements.
水界者，住於地處、火所熟、風所持，如[＊]是三界所攝。	Those who live in the water element live in the ground, cooked by fire, and held by the wind. For example, [*] is captured by the three elements.
火界者，住於地處、水所攝、風所持，如是三界所熟。	Those who live in the fire realm live in places, captured by water, and held by wind, so they 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, dwelling in the ground, captured by water and cooked by fire, is 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。	In the three realms of the earth, the three realms captured by water will not disperse, the three realms cooked by fire will not stink, and the three realms held by the wind will turn and stay straight and will not disperse.
如是此四界，依展轉成住不散。	In this way, the four realms will be transformed into a permanent dwelling.
如是以不離觀諸界。	If so, do not leave the view of all realms.


問：	ask:
云何以緣觀諸界？	What is the reason for the cloud to view all worlds?
答：	answer:
四因、四緣為起諸界。	The four causes and conditions are the origin of all realms.
云何四？	What four of the clouds?
所謂業、心、時、食。	The so-called karma, mind, time, food.
云何業？	What is the cloud industry?
從業所生。	Born by profession.
四[9]界以二緣成緣，以生緣、以業緣，餘界以依緣成緣。	The four [9] realms are formed by two conditions, the conditions of birth and the conditions of karma, and the conditions of the remaining realms are formed by conditions of 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 formed by the six conditions, the birth condition, the coexistence condition, the dependence condition, the food condition, the root condition, and the existence condition. 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。	All forms are conditioned by seven conditions, symbiotic condition, development and turning condition, dependence condition, food condition, root condition, retribution condition, existence condition, and postnatal mind as 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 conditioned by three conditions, the so-called postnatal condition, dependent condition, and existence condition.
四大以二緣成緣，生緣、有緣；	The four great elements are formed by two conditions, the birth condition and the 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 there is a 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 conditioned by two conditions, the so-called dependent conditions and conditioned conditions.
於是從業生四界。	So practitioners are born in the four realms.
共生界展轉以四緣成緣，所謂共生緣、展轉緣、依緣、有緣；	The development and rotation of the symbiosis world is formed by four conditions, the so-called symbiosis conditions, development and rotation conditions, dependence conditions, and existence conditions;
餘界以緣成緣，所謂依緣、有緣。	The rest of the world is conditioned by karma, so-called dependent karma and karma.
如是從心生、從時生、從食生可知。	Thus it is known from the heart, from the time, and from the 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 world are connected with the residence of the remaining worlds, those in the water world are connected with the remaining worlds, those in the fire world are connected by maturation, and those in the air world are connected with the remaining worlds.
如是以緣觀諸界。	In this way, look at the worlds by fate.


問：	ask:
云何以相觀諸界？	Why does the cloud look at the worlds?
答：	answer:
堅相地界，濕相水界，熱相火界，冷相風界。	The firm phase is the earth element, the wet phase is the water element, the hot phase is the fire element, and the cold phase is the air element.
如是以相觀諸界。	In this way, look at the worlds.


問：	ask:
云何以類非類觀諸界？	Why does the cloud look at the worlds without being similar?
答：	answer:
地界、水界一種類，以重故。	The earth boundary and the water boundary are one kind, so they are heavy.
火界、風界一種類，以輕故。	Fire realm and wind realm are one kind, 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 similar, the water element can extinguish, and the fire element causes dryness, so they are not similar.
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 boundary of earth and wind develops and turns into non-types, the boundary of earth blocks, the boundary of wind moves, and the boundary of wind can destroy the boundary of earth.
復次或四界展轉種類，以展轉緣故；	Types of reversal or four realms, depending on the reason for the reversal;
或展轉非種類，以自相故。	Or show and turn non-species, because of self-contrast.
如是以種類非種類觀諸界。	In this way, the world is viewed in terms of types and non-types.


問：	ask:
云何一性種種性觀諸界？	What is one nature and various natures? View all realms?
答：	answer:
從業生四界，以從業生，所謂一性。	Practitioners produce the four worlds, and practitioners produce students, the so-called oneness.
以相種種性，如是從心生、從時生、從食生可知。	It is known from the various natures that are born from the mind, born from time, and born from food.
四因緣地界，以相一性、以因，所謂種種相。	The four causal factors are based on the same nature and causes, so-called various forms.
如是四因緣風界、火界。	This is the case with the four causes and conditions of the wind element and the fire element.
風界可知。	The wind knows.
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 characterized by the one nature of world, the one nature of greatness, the one nature of law, the one nature of impermanence, the one nature of suffering, the one nature of non-self, the one nature of appearance, the one nature of affairs, and the one nature of karma.
以心種種性，成種種性；	With the heart of all kinds of nature, become all kinds of nature;
以時種種性，成種種性；	In the time of various natures, into various natures;
以食種種性，成種種性。	To eat all kinds of nature, into all kinds of nature.
以種種性，成種種性。	With variety, into variety.
以[1]地種種性，成種種性；	With [1] all kinds of nature, become all kinds of nature;
以生種種性，成種種性；	To give birth to all kinds of nature, to become all kinds of nature;
以趣種種性，成種種性。	To fun all kinds of sex, into all kinds of sex.
如是，以一性種種性觀諸界。	In this way, view all realms in terms of one nature and various natures.


問：	ask:
云何以觀界隷？	Why does the cloud look at the world?
答：	answer:
如巧隷師，以[2]材木作人，一切身分具足，隨逐行走，內繩所連，[3]外假泥飾。	For example, Qiao Li Shi, who uses [2] wood as a human being, has all the identities, walks with each other, is connected by inner ropes, and [3] has fake clay decorations on the outside.
形色如人，寶衣莊嚴，或男或女。	Shaped like a man, dressed in majestic robes, either male or female.
以人牽繩，或行或舞、或倚或坐。	Take people on a rope, walk or dance, or lean or sit.
如是此界隷名身。	Such is the name of this world.
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 afflictions are made by the master, the identity is full, the tendons and ropes are connected, the flesh is the mud, the skin is the color, the void is the hole, and the precious clothes are solemnly named men and women.
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。	With its thoughts drawn by the wind realm, it walks or lives, or goes or comes, or stretches or shrinks, or speaks or speaks.
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 and the realm of consciousness coexist, and the cause of worry and sorrow becomes sorrow and sorrow, or laughter, play, or shoulder-to-shoulder.
食者支持界隷。	Eater supports Jie Li.
命根者受持界隷，以命終界隷分散。	Those who have the root of life are held by the realm, and the realm is scattered by the end of life.
若有業煩惱，復更起新界隷。	If you have karmic troubles, renew the New Territories.
如是生界隷，其初不可知、其後不可知。	In this case, the birth realm is unknowable at first, and unknowable afterward.
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。	Those who sit in meditation practice this way and practice this way, only to see that this body is bound by the realm, that there are no sentient beings and no lifespan.
是時觀以界事，以生[4]心數法受想行識。	It is time to look at things in the world, and to generate [4] the method of thinking, thinking, action, and consciousness.
彼坐禪人已觀名色，從彼觀名色是苦、是貪愛、是苦集。	Those who are sitting in meditation have seen mind and matter, and they see mind and matter as suffering, craving, and the origin of suffering.
觀貪愛滅是苦滅，觀八正道是苦滅具足。	To contemplate the cessation of craving is the cessation of suffering, and to contemplate the Noble Eightfold Path is the completeness of the cessation 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 man sitting in meditation has already seen the Four Noble Truths extensively. At this time, he sees suffering and calamity. With impermanence, suffering, and non-self, he constantly thinks about it and does not scatter.
以慧見苦滅功德，以寂寂、以妙離。	With wisdom to see the merits and virtues of the cessation of suffering, with tranquility, with 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)。	The meditation practitioners see suffering and demerits, and see the merits and virtues of cessation. They are at ease in the sense of root force and awareness, and they realize the realm of Daigo from the mind of action and phase.


問：	ask:
云何於食不耐想？	Why can't you think about food?
何修？	He Xiu?
何相？	What phase?
何味？	What's it like?
[5]何處？	[5] Where?
何起？	where?
何功德？	What merit?
云何為修？	What is the cloud for cultivation?
答：	answer:
以所噉甞飲食，彼作意悉[6]不耐，彼想知正知，此謂不耐食想。	Because of what he eats and eats, he is impatient [6], and he wants to know the right knowledge. This is called impatient thinking.
彼想住不亂，此謂修。	If 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。	Defects in eating and taking are the signs, disgust is the taste, and the smell is love.
何功德者，成得八功德。	Whoever has the merits, has achieved the eight merits.
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 impatient eating thoughts, you will know eating thoughts, know that the five desires are fulfilled, know the yin of color, know the thoughts of impurity, become full of thoughts in the body, shrink from smell love, get away from the mind, and go to the good destination.
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。	It goes without saying that those who cultivate that, for the first time in Zen meditation, enter the silent sitting, capture all minds, do not disturb their minds, and become impatient because of what they eat and drink.
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[7]惡。	In this way, all kinds of flavors are managed, and pure people are precious, and the color and fragrance are worthy of great honor. Such food and drink into the body become impure, intolerable, stinky, and hateful [7].
以五行修行不耐食想，所謂以經營、以散用、以處、以流、以聚。	Cultivation with the five elements is impatient to eat and think, so-called management, scattered use, processing, flow, and gathering.


問：	ask:
云何以經營修行不耐食想？	Why does the cloud run into the practice of impatient food?
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 that all beings, in order to manage food and drink, practice all kinds of evil deeds, either kill or steal.
亦見彼眾生受種種苦，知彼所殺害、所縛。	I have also seen that sentient beings suffer all kinds of suffering, and know what they have killed and bound.
亦見眾生造種種惡事，或乞索、或欺誑、詐現精進。	I also see sentient beings committing various evil deeds, begging, deceiving, cheating, and making progress.
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 that food is like this, it makes you sick, and it is because of the overflow of impure feces and urine, and the food is the cause, that the evil karma is 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。	Once again I see monks living in clean mountains and forests, with all kinds of flowers, fragrant animals and roars, made by good people, or majestic and complete in fields, trees, shadows, forests and water according to other people’s wishes, peaceful and comfortable, pure and wonderful without any superiority or inferiority, and people seeing surprise and no 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 is a place where monks cultivate Bodhi, and wait for Brahma to dwell in such a place. In such a place, one’s mind is free from greed, and they often practice meditation, chanting, music, and doing 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 cold and hot wind, dust, mud and rain in the mountains, for the business of food, because of fetching bowls and entering the house to beg for food.
彼見如是心起厭患，飲食不淨屎尿流出。	When he saw this, he felt disgusted, and the excrement and urine flowed out of the food and drink.
此經營食，是彼因故。	This business food, it is his reason.
如是當捨，求第一樂。	If so, seek the first joy.
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。	Once again, I see monks practicing for begging, or trampling on mud and dung among horses, elephants, beasts, dogs and wild boars, wicked people, or impure places.
於他家門少時默住，以衣護身，為得揣食生疑。	When he was young in his house, he stayed silent, protecting his body with clothes, and was suspicious of getting food.
或見彼食猶如狗食，於食起厭。	Or see that food is like dog food, and get tired of eating it.
此經營食，最可憎惡，何用經營？	This business food is the most abhorrent, what is the use of business?
但從他乞。	But beg from him.
如是以經營修行食不耐想。	If it is business practice, food is impatient.


云何散用修食不耐想？	Yun He San can't bear to think about repairing food?
彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和[8]軟，以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉、以涎唾[9]淡血共相和合，最可厭惡，如狗嘔吐不可見故。	The meditator, who manages food and drink in this way, sits and eats, mixes and softens with wet salmon, uses his hands as a winch, his mouth as a mortar, his lips are gathered, his teeth are a pestle, his tongue is turned over, and his Saliva [9] pale blood is the most disgusting thing, like a dog vomiting is invisible.
如是以散用修行不耐食想。	If you use it in scattered practice, you will not be able to eat and think.


問：	ask:
云何以處修行不耐食想？	How can Yunhe practice intolerance?
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。	In this way, this food is swallowed into the abdomen, and it is stored in raw and cooked storage with impure harmony. It is eaten by hundreds of insect species and cooked with warmth.
如是以處修行不耐食想。	If you practice here, you will not be able to eat and think.


問：	ask:
云何以流修行不耐食想？	Why is it popular to practice intolerance?
答：	answer:
此食煖所熟，與新故不淨和合，如酒置破杯器。	This food, cooked warm, is in harmony with the new and impure, like wine set in a cup-breaking vessel.
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 flow of the body flows into the meridian and face, and the nine holes and ninety-nine thousand pores are all filled.
此食如是流成五分：	This food flows 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 is eaten by insects, one is destroyed by fire, one is supported by body, one is urine, and one is body.
如是修行不耐食想。	If the practice is impatient to eat and think.


問：	ask:
云何以聚修行不耐食想？	Why does the cloud gather to practice and become impatient?
答：	answer:
此流食成身髮毛爪等，令起百一身分；	This liquid food becomes a body, hairy claws, etc., so that one hundred and one identity;
若不成流，令起百一病惱。	If it does not flow, it will cause one hundred and one illnesses.
如是以聚修行不耐食想。	If you practice gathering together, you will not be able to eat and think.
彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食。	That person sitting in meditation practiced this way and practiced in this way.
以厭自在心，成不亂。	With disgust at ease, success is not chaotic.
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 obstacles will be extinguished, meditation will arise, and lay meditation will become abiding (intolerance to food and thoughts are over).


無所有處及非非想處，如初地一切入門所說。	There is no place of existence and no place of non-ideal thought, as it is said in the beginning of all introductions.
於是說偈：	So say the verse:

坐禪人行處，	where people sit in meditation,
所說唯面形，	Said only face shape,
如人善示[1]導，	If someone kindly shows [1],
波利弗多國。	Pollive many countries.

略說得知廣，	Briefly speaking, it is widely known,
曉了其前後，	Knowing it before and after,
恒觀如非[2]如，	Hengguan Rufei[2] For example,
於此已廣說。	It has been widely said.

如是具足相，	If it is sufficient,
彼一切功德，	all his merits,
如法當分別，	Separate as lawfully,
解脫道行處。	Path of liberation.


([3]三十八行品已竟)	([3] Thirty-eight lines have been completed)

解脫道論卷第八	The Eighth Chapter of the Path of Liberation

9. FIVE FORMS OF HIGHER KNOWLEDGE



https://cbetaonline.dila.edu.tw/en/T1648_009	https://cbetaonline.dila.edu.tw/en/T1648_009


T1648 解脫道論卷/篇章九	T1648 Liberation Taoism Volume/Chapter 9
解脫道論卷第九	Liberation Taoism Volume 9

阿羅漢優波底沙梁言大光造	Arahant Upodi Sha Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

五[4]通品第[5]九	Five [4] General Product No. [5] 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, a person who sits in meditation, if he is at ease, living in the fourth jhana, can develop the five magical powers, the so-called body, the ear, the mind, the destiny, and the eye.
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。	Those who are capable of understanding change meaning, those with heavenly ears become more righteous, and those with their minds understand their meanings, those with destiny remember the righteousness of the past, and those with heavenly eyes are better than others.


問：	ask:
幾種變？	Several changes?
阿誰修變？	Who am I?
云何應起變？	Why should the cloud change?
答：	answer:
變有三種，謂受持變、作變、意所作變。	There are three kinds of change, which are called holding change, making change and intention making change.
云何受持變？	How can the cloud sustain change?
彼坐禪人，以一成多、以多成一，以身增長乃至梵世，[6]此謂受持變。	He who sits in meditation, with ten percent, with many into one, grows with the body and even the Brahma, [6] This is called sustaining change.
云何作變？	How has the cloud 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。	He who sits in the meditator, gives up his nature to appear as a boy, or in the shape of a dragon, or in the shape of a Vatican.
云何意所作變？	Why did the cloud 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。	The sitting meditator has since transformed into a remnant body, and all the identities created at will have the roots, which means the change of meaning.
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 kinds of multiple changes, the so-called intellectual change, fixed change, holy change, change caused by karma, change caused by merit, change caused by Mingshu, and change convenient.


問：	ask:
云何智變？	Yun He Zhichang?
答：	answer:
以現無常為斷常想，成智辯變。	Think about impermanence as a constant, and argue for change.
以阿羅漢道斷一切煩惱成智辯，此謂變智辯。	Using an Arahant to rule out all troubles into intellectual debate, this is called changing intellectual debate.
如長老薄拘羅、長老僧吉栗者、長老部吼多波羅，此謂變智辯。	Such as the elder Bo Kuluo, the elder Seng Ji Lizhe, and the elders Hoo Duo Bo Luo, this is called a change of wisdom.


問：	ask:
云何變定辯？	Why has the cloud changed?
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。	Judging by the initial contemplation of all structures becomes a definite argument of change, and declaring that there is no definite argument of any change by non-imagining.
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 Sariputra, the elder Xian Shipo, the elder Kun Tanruo, Zandara Upoyi, and Shamabadi Upoyi.


問：	ask:
云何聖辯？	Yun He Shengbian?
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 is willing to be impatient, he must be impatient to think about it.
若比丘樂於非非耐，當住不耐想，成住有不耐想。	If the bhikkhu is happy to be impatient, he is impatient to think about it, and if he is impatient to live there.
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 the bhikkhus are happy to be impatient and non-non-native, if they live in non-native thinking, if they live in non-non-native thinking, if they live there are non-native thinking.
若比丘樂[7]於不耐及[8]非[9]非耐，當住不耐想成住有不耐想若取。	If Bhikkhu [7] is intolerant and [8] non-[9] non-tolerant, when he is intolerant, he thinks that he is intolerant.


問：	ask:
云何於非不耐住不耐想？	Why is the cloud impatient and impatient?
答：	answer:
於愛念處以不淨令滿，或以無常取。	In the place of love, impurity is filled, or impermanence is taken.


問：	ask:
云何於不耐及非不耐，住非不耐想？	Why does the cloud become intolerant and impatience?
答：	answer:
於不愛念及愛念處，或以慈令滿、或以界取。	In the place of unloving and loving thoughts, either full of kindness or bounds.


問：	ask:
云何於非不耐及不耐，住不耐想？	Why is the cloud impatience and impatience?
答：	answer:
於愛念及不愛念處，或以不淨令滿、或以無常取。	In the place of love and unloving, it may be filled with impurity or impermanence.


問：	ask:
云何於不耐及非不耐，離二句住捨念現知？	Why is Yun impatience and non-impatient?
答：	answer:
此比丘以眼見色，成不歡喜不憂，成捨住念現知。	This bhikkhu sees the color with his eyes, whether he is happy or not, he is able to realize the knowledge by renunciation.
如是於一切[10]門，此謂聖辯。	If it is in all [10] doors, this is called sacred argument.


問：	ask:
云何從業報生變？	Yun Ho's career changes?
答：	answer:
一切諸天、一切諸鳥，有人者、有惡趣生者，飛行虛空作[11]變，此謂從業報生變。	All the heavens, all the birds, human beings, those with evil interests, flying in the void make [11] change, this is called the retribution change.


問：	ask:
云何有功德人變？	Why does Yun have merits?
答：	answer:
轉輪王、樹提長者、闍提長者、瞿師羅長者。	Runner King, Elder Shuti, Elder Xiti, Elder Qu Shiluo.
復說有五大功德人變，此謂有功德人變。	To reiterate that there are five major merits, this is called merits.


問：	ask:
云何明術所造變？	Yun He Mingshu made changes?
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。	People who hold Mingshu can fly into the void, or become an image, or become a horse, or become a car, or become a walk, or present all kinds of troops. This is the change made by Mingshu.


問：	ask:
云何方便變？	How easy is the cloud to change?
答：	answer:
以出離斷貪欲，以羅漢道斷一切煩惱。	To cut off greed, to cut off all troubles with Arhat.
如陶師等其業具足，於是正方便生故一切事變，此謂方便變。	For example, the pottery and others have sufficient professional skills, so it is convenient for all things to happen. This is called convenient change.


問：	ask:
云何誰修變辯？	Who is the cloud?
答：	answer:
於虛空為九、或於虛空為五，一切[12]入以作第四禪自在，是其修變辯。	When it is nine in the void or five in the void, all [12] entering as the fourth jhana is the freedom of modification.
復說色界第四禪以作勝故，是其修變辯。	To reiterate the fourth jhana of the physical world for victory is its modification and argument.
復說四禪二自在，是其修變辯。	To reiterate the four meditations and two freedom is its modification and debate.


問：	ask:
云何當起變？	Why does 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 cultivates his desire for concentration and victory, corresponding to his wishfulness, as well as diligent concentration, mind concentration, and wisdom concentration.
欲者欲樂作變，定者心不亂。	Desires desire pleasure to make changes, and those who are determined are not confused.
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[13]忘，為更起、為修滿，此謂勝行。	He who sits in meditation desires happiness, changes his mind to practice concentration, and sustains the four diligences. If there is no evil or unwholesome method, it is no birth, if the evil or unwholesome method is born, it is judged. [13] Forgetting, for the sake of improvement and completion, this is called victory.
成就者，唯彼三法為滿，語言六分成就。	Achievers, only the three methods are full, and the language is six points.
如意足者，為得如意作道，唯彼法如意足。	For those who wish to have enough, in order to obtain the wish, only the other way is wishful enough.
復次是欲定勝行成就，此謂如意足。	Repetition is to determine success and achieve success, which is called wishfulness.
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 obtain the wish, those who practice with the first righteousness should practice the other method and practice more.
彼坐禪人如是現修，是其方便。	It is convenient for those who sit in meditation to practice now.
或退或住，彼以精進令起，成精進定勝行，成就如意足。	Either retreat or stay, he starts with diligence order, becomes diligent and determined to win, and achieves wishfulness.
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 he is too frightened, if he is too late, if he is horrified, if his heart is late, he will be quick to agree, if his heart is pacified, if his heart is frightened, he will be surrendered, then he will be determined to succeed and achieve wishful satisfaction.
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 does not have troubles, it is his time to practice all the dharma if he rejoices to be good or not.
復此法是不修時，彼成分別定勝行，成就如意足。	When this method is not practised, the other person will determine the victory separately and achieve the wishful satisfaction.
彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身。	He sits and meditates with the four wishful feet to make a free mind, his body follows his mind, and his mind becomes his body.
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 sitting meditator is at peace with the mind and body at the time, so as to change from mind and body, to change from mind and body, to be held by mind and body, to be held by mind and body, or to be happy or lightly thinking about the body, and to realize and dwell.
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 sitting meditator is the lightest in cultivation, and his body is the softest and most tolerable, like iron pills that are 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。	If it is to cultivate the mind to become light body, enter the fourth jhana with lightness, and recite peacefully to distinguish the void and sustain 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, we should rise from the void, hold on with wisdom, and rise from the void, like wind blowing.
於是初坐禪人，不當速遠行。	Therefore, people who are sitting in meditation at the beginning do not travel quickly.
何故？	Why?
其來作觀，當起怖畏。	When it comes to thinking, it should be fearful.
若有怖，其禪成退。	If there is fear, the Zen becomes a retreat.
是故初坐禪人，不當速遠行。	It is a person who was sitting in meditation at the beginning, not traveling fast.
以次第當行。	Take the next best line.
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。	In the beginning, one foot is used to gradually increase the view, and then follow the other side to make diligent search, so as to facilitate the stage and start as you like.


問：	ask:
彼坐禪人於虛空或從禪退，彼從虛空轉當落地耶？	He who sits in the void or retreats from the meditation, he turns from the void to land?
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。	It starts from the place where he sat first, and if he returns to the place where he sat first, he sees himself as if he sat first.
有神通人是其止法。	People with magical powers are the way to stop.
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。	If the person who sits in the meditator is doing the first time to observe, to be held freely, there is no change, with more than one, or more into one, or through the wall, through the wall, through the mountain, the body is unimpeded like nothing, in The earth is out or out as if on water, as if walking on the water, like a bird in the void, touching the sun and the moon with your hands.
如是大神通、如是大力身，乃起至于梵世。	If it is a great supernatural power, if it is a strong body, it even rises from the Brahma.
以一成多者，以一令多，或一百、或一千、或一萬等。	One hundred, one thousand, or ten thousand and so on.
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。	In order to change into the fourth jhana to go out peacefully, and to hold on to wisdom in times, I should be more and more, like a small road Arahant.
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。	If you want to be more than one, if you want to be more than one, and hold on to wisdom, I should be more than one, just like the elder path arhat.
或現或不現，徹過壁、徹過牆、徹過山，行不障礙猶如虛空。	Either appearing or not appearing, through the wall, through the wall, through the mountain, the obstacles are like nothingness.
彼坐禪人如是[1]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 sits in the meditation [1] enters into the void by practising, enters the fourth jhana and exits peacefully, through the wall, through the wall, through the mountain, and has turned into wisdom and holding, which is regarded as the void.
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, and the meditator who sits in the void penetrates through the wall, through the wall, through the mountain, and walking through the void is like the void.
或現者何義開？	Or what is the present?
或不現者何義不開？	Why can't those who don't show up?
彼坐禪人不開令開，徹過壁、徹過牆、徹過山，行不障礙。	He who sits in meditation does not prescribe orders, and crosses the wall, crosses the wall, and crosses the mountain without obstacles.
此何義？	What does this mean?
於地令作出沒猶如在水。	It’s not as if it’s 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 the person who sits in meditation practices all water in with his heart, enters into the fourth jhana, peacefully exits and turns to the ground as a separation, holds with wisdom, and this is regarded as water.
彼坐禪人於地成出沒，猶如性水。	He sits and meditates on the earth and becomes a haunt, just like sexual water.
於水上行，心不障礙，猶如行地。	Ascending on the water, the heart is not obstructed, just like walking on the ground.
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。	If the person who sits in meditation practices all the entrances with the heart, enters the fourth jhana, peacefully exits the water as a barrier, holds with wisdom, and this is regarded as the earth.
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。	Once the ground has been established, the meditation man walks in the water without obstacles, just like walking in the ground, walking in the void like a bird.
於是三行，步行、風行、心行。	So there are three lines, walking, popular, and heart.
於是坐禪人得地一切入定，於虛空受持道路以步行。	Therefore, the sitting meditation person gets all the ground into concentration, and walks in the void by holding the path.
若得風一切入定，受持風如綿縷如風行。	If you have the wind, you will enter the concentration, and the wind will be like a strand of wind.
以心行，令滿身心，或樂想或輕想。	Act with the heart, make the body and mind full, or think happy or lightly.
以著身，身已輕。	By dressing, the body is already light.
以心行，行如飛鳥。	Walk with your heart and walk like a bird.
如是以心行，行已手[2]摸日月，如是神通、如是神力。	If you act with your heart, act with your hands[2] touch the sun and the moon, like magical powers, like magical powers.
彼坐禪人，[3]有禪人有神通，得心自在。	He sitting meditator, [3] there are meditators who have supernatural powers and feel at ease.
[4]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。	[4] So practice the mind into the fourth jhana, calmly release [*] Touching the sun and the moon, holding with wisdom, this is regarded as a 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 becomes close hands, he sits or lie down, touches the sun and the moon with his hands[*], gets up and even Brahma.
彼坐禪人有神通，得心自在，樂行梵世。	He who sits in meditation has magical powers, feels at ease, and enjoys Brahma.
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 it is the four wishful feet, with this practice mind, hold near by far, hold far by near, hold more and less, or hold more, see the color of Brahma with the eyes of the sky, hear the sound of Brahma with the ears of the sky, and know with his mind Brahma heart.
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)。	He sits and meditates in three ways, and walks in the Brahma in two ways. It is the Dharma in all holding changes (holding changes have been completed).


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, sitting meditation people want to change their minds, such as cultivating the four wishful feet, gaining comfort from the heart, calming the mind and 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。	Relieve the mind by the body, calm the body by the mind, hold the mind by the body, hold the body by the mind, or think about the body with pleasure or light.
已著身，已著身已著成住，如是坐禪人現修其身，成最[5]軟最輕堪受持，如鐵丸為火所燒隨意作物。	The body is already in the body, and the body is already in the body. If the person who is sitting meditation has cultivated his body, he will become the most soft and lightest to be able to hold, like an iron pill that is burned by fire.
如是坐禪人已如是修行，心成[6]軟堪受持，令滿身心。	If sitting in meditation, people have already practiced in this way, the mind becomes soft and bearable, and full of body and mind.
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。	Ruo Le, who sits in the Zen meditation, takes the form of a boy, enters the fourth jhana and goes out peacefully, and then turns into a boy.
已轉，以智受持，我當成童子形。	I have been transferred, I will be held up with wisdom, and I am like a boy.
如是作意成童子形。	In this way, the intention becomes the shape of a boy.
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[7]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 dragon shape, phoenix shape, Yaksha shape, Ashura shape, Emperor Shi shape, Sanskrit shape, sea shape mountain forest shape, teacher shape tiger shape leopard shape [7] Elephant horse shape, infantry shape, have been turned, hold with wisdom , I regard it as a walking army, so I will become a walking army.


問：	ask:
受持變、作變何差別？	What is the difference between sustaining change and making change?
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)。	It is the difference (the change has been made) to hold on to the form and form and to change the form and form.


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, sitting meditation people want to make changes in their minds, if they feel at ease, cultivate wishful feet, enter the fourth jhana peacefully, and make intentions in their body 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[8]當成轉。	In this way, the sitting meditator is thinking, and Yu Kong himself changes according to his pleasure, and takes it as a turn according to his [8].
已轉，以智受持，隨其當成。	Has been transferred, with wisdom held, let it be.
如是作意，成隨相似，以此方便多作變化，作變化已成行。	If it is intended, the success follows the similarity, so that it is convenient to make more changes, and the changes have been made.
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 meditation person desires the Brahma with his incarnation, he will transform himself into a Brahma before the Brahma.
隨意所造，一切身分具足，諸根不少。	Created at will, all identities are sufficient, and there are many roots.
若神通人於此逍遙，彼所化人亦復逍遙。	If the supernatural person is happy here, the person he transformed will also be happy 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 the supernatural person sits and lie down here, there will be smoke, and if the question is answered, the person he transformed will also sit and lie down, also emit smoke, and also ask and answer.
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)。	It is the changes made by his supernatural powers, and the people he transforms are also waiting as they do (the changes made by the mind have been completed).


云何散句？	Yun He prose?
變所造色於至時分別，是時彼不現。	The changing colors are different in the last time, and the time does not appear.
未至時分別，於其間樂說，彼受持成不現。	Before the time has come, we will say in a happy moment that he will not be able to stand by.
若不作分別時，念念不現。	If you don't make a difference, you won't think about it.
於化人，無壽命根、所化飲食。	Yu Huaren has no life span and diet.
事變種智，成九事：	Things change into 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, foreign affairs, internal and external affairs (the prose is finished).


問：	ask:
天耳誰起？	Who is the sky ear?
云何當起？	Where does the cloud come from?
答：	answer:
八一切入。	Eight all in.
彼二一切入，於第四禪得自在，從自性耳起天耳界。	In the second jhana, you will be at ease in the fourth jhana, starting from the ear of the nature and the realm of the ear.
復說云何色界於四禪得自在？	To reiterate the cloud, what color world is free from the four jhanas?
是其能起。	It can make it.
復說於四禪亦起。	The re-speaking also begins in the Four Chans.


問：	ask:
云何當令起？	Why does the cloud start?
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。	In this way, the first-time Zen meditator cultivates the four wishful feet, gains comfort from the heart, enters the fourth jhana and goes out peacefully, according to the self-nature ear realm, if the sound is far away for the intentional phase, or if the near sound is for the intentional phase, if the intention is loudly and loudly The phase, if the soft sound makes the intention, the sound phase, if the eastern sound makes the intention, the same is true for all directions.
彼坐禪人如是以修行心清白，以耳界清淨，令心行增長。	If the person who sits in meditation practices pure mind and ears, the mind will grow.
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。	The zen meditator used the celestial ears to clear the human ears twice. The so-called celestial sounds and human voices are far or near.
於是先師說：	So the first teacher 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。	The first sitting [*] Zen person first hears the voices of his own beings, then he hears the voices of the beings outside his body again, and then hears the voices of the beings where he lives again, and his intentions increase like this.
復說初坐禪人，不能如是先聞自身眾生聲。	To reiterate, a person who is sitting in meditation at first cannot hear the voice of his own beings first.
何以故？	Why?
不能聞細聲，以自性耳非其境界。	Can't hear softly, with one's own nature 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[1]於聲相，令起天耳智。	In the early sitting of Zen people, the sound of the distant snail drum and so on, the other sound is based on the self-nature ear, and the sky ear wisdom should be the meaning [1] In the sound phase, it makes the sky ear wisdom.
或細聲或大聲、或遠聲或近聲，唯天耳應[2]取。	Either softly or loudly, or far or near, but the sky ears should be [2].
於是初坐禪人，不應作意於最可畏。	Therefore, those who are new to meditate should not be the most fearful.
何以故？	Why?
於可[3]受聲應說欲愛，於可畏聲應說驚怖耳畏智。	Yu Ke[3] should be said to be eager to love, Yu Kewei should be frightened and afraid of wisdom.
彼成三事：	Three things for him:
小事、現在事、外事。	Little things, current things, foreign affairs.
若失自性耳，天耳界亦失。	If one loses the natural ear, the heavenly ear is also lost.
於是得聲聞自在，聞千世界聲；	So I can feel comfortable and hear the sound of the world;
從彼緣覺最多；	Feel the most from the other side;
如來聞無數(天耳已竟)。	Tathagata hears countless (the ears of the sky have been exhausted).


問：	ask:
他心智誰能起？	Who can get his mind?
云何應起？	Why should the cloud start?
答：	answer:
光一切入於第四禪得自在，得天眼起他心智。	Just enter the fourth jhana to get at ease, and get the eyes of heaven to lift 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。	For those who should start from the cloud, the first-time Zen meditator cultivates the four wishful feet like this, gaining comfort from the heart, innocence, and all entering the light.
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。	In the fourth jhana, the body is filled with light from the beginning, and the mind and body are seen by the eyes of the sky. This is the consciousness of color and knows.
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。	Change from the heart to see the color change. This color starts from the root of happiness, this color starts from the root of worry, and this color starts from the root of she root.
若與喜根相應心現起，意色如酪酥色；	If the heart appears corresponding to Xigen, the color of mind is like cheese;
若與憂根相應心現起，成如紫色；	If the heart appears corresponding to the root of worry, it becomes like purple;
若與捨根相應心現起，成如蜜色；	If the heart appears corresponding to Shegen, it becomes like honey;
若與愛欲相應心現起，成如黃色；	If the heart appears corresponding to the desire, it becomes yellow;
若與瞋恚相應心現起，成如黑色；	If the heart appears in correspondence with the aversion, it becomes black;
若與[4]無明相應心現起，成如濁色；	If the heart appears corresponding to [4] ignorance, it becomes like a muddy color;
若與信相應及智相應心現起，成如清色。	If the responsiveness to faith and wise responsiveness arise, it will become pure.
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。	If the sitting meditator changes his color by himself, he will fill him with light and see his mind and color with the eyes of the sky.
彼以心變分別色變。	He changed his color with his heart.
以色變分別心變。	Change in color and change in mind.
如是分別起他心智已。	This has separated his mind.
起他心智除色變分別。	His mind was changed.
唯取心事。	Only mind.
彼坐禪人如是以修行心清白。	The meditation man is pure in his practice.
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[5]瞋恚知無瞋恚心。	Either there is love to know that there is love, or there is no love to know that there is no love, if there is aversion to know there is aversion, if there is no [5] aversion to know there is no aversion.
如是一切可知。	So everything can be known.
他心智者，其事八：	His sage, eight of its events:
小事、大事、道事、無量事、過去事、[A1]未來事、現在事、外事。	Small things, big things, Dao things, immeasurable things, past things, [A1] future things, present things, foreign affairs.
彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界。	He does not miss his mind in the realm of husband, and the mind of all living beings is in the realm of colorlessness, only the realm of Buddha.
若聲聞得自在，知一千世界心；	If you feel comfortable with the sound, you will know a thousand world hearts;
從此緣覺最多；	Since then, the most predestined feeling;
如來無量(他心智已竟)。	The Tathagata is immeasurable (he has already lost his mind).


問：	ask:
憶宿命智誰能起？	Who can remember fate and wisdom?
幾種憶宿命智？	How many kinds of fateful wisdom?
云何應起？	Why should the cloud start?
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。	The eight all-in-two all-in, the comfort of mind in the fourth jhana, is that it can remember fateful wisdom.
復說云何色界處？	Let's talk about where the cloud is?
答：	answer:
於第四禪心得自在，是其能起。	In the fourth jhana, the mind is at ease, which can arise.
復說於四禪得起幾種憶宿命？	How many kinds of fate can Yu Sichan can recall?
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 kinds of recollection of fate, one of which holds more life, the two are made by life, and the three are made by 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, most of those who hold the living, use the four elements to remember the destiny and wisdom, be good at taking the other for the reason, seeing the other for the reason, distinguishing the roots, and taking the other nature.
此四行多持生憶宿命。	These four elements hold life and memory of fate.
於彼最勝，彼憶七宿命。	Yu Bi is the most victorious, Bi recalls seven destiny.
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, the dragons, and the phoenixes recollect the fate of life, and the fourteen fate is best remembered by him.
修行所成者，修如意足。	Those who are successful in practice will cultivate wishful feet.


問：	ask:
云何應起憶宿命？	Why should Yun recall his fate?
答：	answer:
初坐禪人如是修四如意足，以信得自在，清白至不動。	In this way, the first-time meditation person cultivates the four wishful feet, gains comfort with faith, and is innocent to immobility.
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 are sitting, what you do on a day, either by body, by mind, or by mouth, remember everything.
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。	If it is done at night, if it is a day and two days, if it is the second or even January, remember everything, if it is done in February, if it is done in the second or even one year, if it is done in two years, three years, or a hundred years, if it is a new 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, it was a long time in the past that the Mind-Mind-Counting Method had a post-generation, and the Mind-Mind-Counting Method was reborn.
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。	Continue to live with the heart, observe the cause and condition, remember the circulation of knowledge, both are continuous, born in this world and born in the other world.
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。	The meditation practitioner is practicing innocence with his heart, and remembering fate is not a kind, such as one life, two lives, three lives, four lives, etc., and so on.
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。	The first sitting meditator has remembered everything in this life. If the sitting meditator cannot remember the other life, he should not give up diligence, and make the meditation more important.
已起禪，善哉令自在，如磨鏡法。	Zen has started, and goodness makes you feel at ease, just like grinding a mirror.
善哉已得自在，現憶如初，於彼成憶。	Shanzai has been at ease, and now I remember it as before, and I will remember it.
若自從一生出，彼心成憶，彼最樂已見方便。	If his heart becomes a memory since he was born, he is most happy to see convenience.
不可憶畜生生，及無色生及無想生不可[1]想，無想性故。	Unrememberable animal birth, colorless birth and non-thinking birth can not [1]Thinking, non-thinking sex.
長老輸毘多於彼最勝。	The elder loses more than he wins.
憶宿命智七種：	Seven kinds of fateful wisdom:
小、大、不應說、過去、內、外、內外。	Small, big, not to 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。	In the past, the fruit of the Tao, or the country or the village should be remembered, and he will think of the past, remembering fate and wisdom.
從智憶陰相續，憶宿命智。	Recalling the yin from the wisdom, recalling the destiny and wisdom.
從此外道憶四十劫，過彼不能憶，身無力故。	From the other side, remembering forty kalpas, you can’t remember it, and you are powerless.
聖聲聞憶一萬劫；	The holy voice remembers ten thousand calamities;
從此最大聲聞；	Heard loudest ever
從彼最大緣覺；	From the greatest karma
從彼如來正遍覺，自他宿命及行及處一切。	From the other Tathagata, we are enlightened all over the place, from his fate and doing everything.
餘唯憶自宿命，少憶他宿命。	Yu Wei recalled his fate, but less of his fate.
正遍覺隨其所樂憶一切，餘次第憶。	Zheng Wanjue remembers everything with what he enjoys, and I remember for the first time.
正遍覺若入三昧、若不入三昧，若不入三昧常憶；	If you are fully aware of samādhi, if you do not enter samādhi, if you do not enter samādhi, always remember;
餘唯入三昧(憶宿命智已竟)。	Yu Wei enters the Samadhi (remembering fate and wisdom).


問：	ask:
天眼誰起？	Who starts the eye of the sky?
幾種天眼？	How many kinds of eyes?
云何能起天眼？	How can the cloud raise the eye?
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。	The light is nine, or the light is five, or everything enters into the light. In the fourth jhana, you can get at ease, and you can have eyesight.
幾種天眼者，答二種天眼，業果報所成、修行所成。	For several kinds of heavenly eyes, answer the two kinds of heavenly eyes.
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 collection of the eyes of the sky, made from the retribution, is to see the treasures with or without beads.
修行所成者，修行四如意足。	Those who are successful in practice have the four wishful feet.
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。	Yun He can have the eyes of the sky, and the first-time Zen meditator cultivates the four wishful feet, gaining comfort from the heart, being innocent and immovable, and having everything in it.
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 meditation is to think about light, and to hold on to the day. This day is like night, and this night is like sun. The mind is unobstructed and has nothing to do. Now the practice of the mind becomes bright.
彼坐禪人修行其心成有光明，無闇障礙，過日光明。	He who sits in meditation practices his mind to be bright, without dark obstacles, and to live brightly.
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。	The meditation man practiced in this way, using the light to fill the inside, making the mind, form, and wisdom to fill the light.
彼非天眼，以智見內光明色，此謂天眼。	He is not the heavenly eye, but sees the inner bright colors with wisdom. This is called the heavenly 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。	The meditation man used his heavenly eyes to clear the eyes of human beings, seeing sentient beings either for life or life, or wonderful or wonderful, or good or ugly, born of good and evil, just like karma.
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。	If it is all beings, then if you can raise the eyes of the heavens, this trouble should be broken, the so-called doubt, wrong memory, slack, sleep, slowness, evil joy, evil mouth, rapid progress, slow progress, multilingualism, various thoughts, and most observations. color.
此煩惱以此一一成就，若令起天眼，其定成退。	This trouble is achieved one by one, if the eye is raised, it will be retreated.
若其定退，光明亦失，見色亦失，是故彼煩惱善哉應斷。	If it retreats, the light will also be lost, and the sight will also be lost, so the trouble should be broken.
若已斷此煩惱，若復不得定自在，以不自在天眼成小。	If you have broken away from this trouble, if you can't be at ease anymore, you will become small with uncomfortable eyes.
彼坐禪人以小天眼知少光明，見色亦小。	He who sits in meditation knows less light with his small eyes, and he sees little colors.
是故世尊說：	It’s the old Buddha said:
是時我小定、是時我小眼，我以小眼知少光明、我見小色。	When it is time for me to be small, when it is time for me to have small eyes, I know less light with my small eyes, and I see small colors.
是時我無量三昧，是時我無量天眼。	When is my boundless samadhi, when is my boundless eye.
我以此無量天眼，我知無量光明、我見無量色。	With this immeasurable eye, I know immeasurable light, and I see immeasurable colors.
於是初坐禪人非可愛色、非可畏怖色。	So the first Zen meditator is neither cute nor fearsome.
如初說過天眼五種事，所謂小事、現事、內事、外事、內外事。	As I said at the beginning, there are five kinds of things in Tianyan, the so-called trivial, current, internal, external, internal and external affairs.
依天眼生四智，未來分智、自所作業智、如行業智、業果報智。	The four wisdoms are born from the eyes of the sky, and the future will be divided into wisdom, self-employed wisdom, such as industry wisdom, and karma rewards wisdom.
於是以未來分智，於未來色當起知之。	So we divide our wisdom with the future, and we should know it from the future.
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 self-work, see the karma created by others, this person should be interested in the other.
以如行業智，見人生趣，以此業此人先生此[2]知之。	Take the wisdom of the industry, see the interest of life, and know the person in this industry[2].
以業果報[3]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[4]知之。	Repay wisdom with karma[3]. Until now, so far, so interesting, so troubled, so convenient, this karma should be familiar, this karma should not be familiar, this karma should be received more, this karma should be received less [4] know it.
於是聲聞得自在，見一千世間；	So I feel comfortable to hear and see a thousand worlds;
從此緣覺見最多；	Since then, we have seen the most predestined consciousness;
如來見無量(天眼已竟)。	Tathagata sees boundlessness (the eyes of the sky are over).


於是此散句。	So this prose.
以天眼為見色，於一種修行定，唯見色不聲聞。	Seeing color with the eyes of the sky, in a kind of spiritual concentration, only seeing the color without hearing it.
若以天耳為聞聲，於一種修行定，唯聞聲不見色。	If the ears of the heavens are the sound of hearing, in a kind of practice concentration, only hearing the sound will not see the color.
若為見聞二俱修行定，亦見亦聞。	If you practice concentration for both seeing and hearing, you also see and hear.
若為見聞知他心修行於定，亦見聞知他心。	If you know his mind to practice in concentration for the sake of seeing and hearing, you also know his mind by seeing and hearing.
若為見一方修行於定，非見餘方，不聞不知他心。	If it is to see one side to practice in concentration, it is not to see the other side, not to hear his mind.
若不少修行於定，於一切方，亦見亦聞，亦知他心。	If many practices are in concentration, in all directions, they also see and hear, and know their minds.
五神通、世間神通，有漏色界繫凡夫共。	There are five magical powers and worldly magical powers, which 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, scholars and ordinary people or Arahants have no 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 are not born in the colorless world (the way of liberation says that the passage of the gods is over).


[5]解脫道論分別慧品第十	[5] Liberation Taoism Distinction Wisdom Pin 10

問：	ask:
云何慧？	Yun Hehui?
何相？	What phase?
何味？	What?
何起？	Where does it start?
何處？	where?
何功德？	What merit?
慧者何義？	What is the meaning of the wise?
幾功德為得[6]波若？	How many merits do you get [6] Bo Ruo?
幾種波若？	How many kinds of Boro?
答：	answer:
意事如見，此謂波若。	The meaning is like seeing, this is Poruo.
復次作意饒益不饒益、作意莊嚴，此謂波若。	Repeated intentions are beneficial but not beneficial, solemn intentions, this is called Poro.
如阿毘曇中說：	As Abhitan said:
云何波若是？	If Yun He Bo is?
波若是慧、是智、是擇法妙相隨觀。	Po Ruo is wisdom, wisdom, and choice of methods and cleverness.
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[7]實，不愚癡擇法正見，此謂波若。	The other view is smart, knows the difference, thinks to see the big, easy to understand, leads the right wisdom, Hui hook, Hui root, Hui force, Hui zhang, Hui Dian, Hui Guang, Hui Ming, Hui Deng, Hui [7] Reality, not foolishness, right view , This is called Poro.
如達為相，擇為味，不愚癡為起，四諦為處。	Such as Da is the phase, the choice is the taste, not the ignorance is the starting, the four truths are the place.
復次了義光明為相，入正法為味，除無明闇為起，四辯為處。	The light of righteousness is the phase, the taste is the righteousness, except for the absence of light and dark, and the four arguments are used.
何功德者，波若無量功德。	Those who have merits, Po Ruo has unlimited merits.
當[8]以略聞此偈。	When [8] to hear this verse.


以慧淨諸戒，入禪亦二慧，	Purify the precepts with wisdom, and enter Zen also with two wisdoms,
以慧修諸道，以慧見彼果。	Cultivate the ways with wisdom, and see the fruit with wisdom.

波若為勝善，慧眼最無上，	Po Ruo is the best, the most insightful,
慧退是穢污，慧增長無上。	Hui retire is filthy, Hui grows supreme.

慧破諸外論，非世至所著，	Hui Po's foreign theory is not written by Shizhi,
有慧人最妙，顯說善語言，	It’s best to have wisdom, who speak good language,
此世及彼世，解脫聞[9]苦樂，	This life and the other, liberation from the smell[9] pain and happiness,
諸義及精進。	All meanings and diligence.
勇猛有慧人，	Brave and intelligent,
[10]悉見此諸法，因緣諸語言，	[10] Learn about all these dharmas, all languages of cause and condition,
教誡及名色。	Teachings and names and colors.
彼即四諦語，	That is the Four Truths,
是有慧境界，以慧除眾惡，	There is a state of wisdom, to eliminate all evil with wisdom,
愛瞋恚無明，以智除生死，	Love anger and ignorance, and use wisdom to eliminate life and death,
除餘不可除。	The remainder cannot be removed.

問：	ask:
慧者何義？	What is the meaning of the wise?
答智義，能除為義。	Answering wisdom and righteousness can be divided into righteousness.
幾功德為得慧者，十一功德：	Several merits are 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[1]在禪、無蓋心、離無智慧人、修行智、慧人樂著。	Seek and practice multi-righteousness, many good deeds, pure abode, cessation of insight, four truths, make a clear place, stop the mind and always [1] in Zen, uncovered mind, free from wisdom without wisdom, practice wisdom, and wise people.
幾種慧者，答二種、三種、四種。	For several kinds of wisdom, answer two, three, and four.


問：	ask:
云何二種慧？	Yun He Two Kinds of Wisdom?
答：	answer:
所謂世慧、出世慧。	The so-called Shihui, Chushihui.
於是聖道果相應慧是出世慧，餘是世慧。	Therefore, the corresponding wisdom of the holy path is the world wisdom, and the rest is the world wisdom.
世慧者，有漏、有結、有縛，是流、是[2]厄、是蓋、是所觸、是[3]趣、是有煩惱。	World-wise people have leakage, knots, and bounds, flow, [2] E, cover, touch, [3] interest, 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。	Those who are born with wisdom have no leakage, no knots, no binding, no flow, no [＊]evil, no cover, no touch, no [＊] interest, no worries.
三種慧者，思慧、聞慧、修慧。	There are three kinds of wisdom, Sihui, Wenhui, and Xiuhui.
於是不從他聞，若自作業智、若得隨諦相應智，於[4]功[5]乃[6]明處，此謂思慧。	Therefore, if you don’t hear from him, if you work your own wisdom, if you have to follow the truth, then [4] Gong [5] is [6] Ming, this is thought wisdom.
於此處從他聞得慧，此謂聞慧。	Here we can hear wisdom from him, which is called Wenhui.
若入三昧彼慧悉修，是修慧。	If one enters the samādhi, the wisdom is to cultivate, it is to cultivate wisdom.
復次三種慧，來曉了、去曉了、方便曉了。	There are three kinds of wisdom, coming to dawn, going to dawn, and convenient to dawn.
於是現作意，此不善法成退、善法成增長，於是慧，此謂來曉了。	Therefore, the intention is that this unwholesome law becomes retreat, and the good law becomes an increase, so Hui, this is the dawn.
復作意此不善法增長、善法成退，於是慧，此謂去曉了。	The repetition means that the unwholesome law grows and the good law succeeds and retreats, so Huihui, this means that the dawn is gone.
於此一切方便慧，此謂方便曉了。	In this, everything is convenient for wisdom, and this is called convenience.
復次三種慧，聚慧、不聚慧、非聚非非聚慧。	There are three kinds of wisdom in multiple times: gathering wisdom, not gathering wisdom, and non-gathering and non-non-gathering wisdom.
三地善慧，此謂聚慧。	The three places of good wisdom, this is called Juhui.
於四道慧，是謂不聚慧。	Yu Si Daohui means not gathering 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 retribution, there is wisdom in the three places. This is called non-ju, non-non-juhui.
四種慧者，自作業智、隨諦相應智、道等分智、果等分智。	There are four kinds of wise persons, which are divided into wisdom from work, according to truth, and Tao.
於是十處正見，是謂自作業智。	So the ten right views are called self-work wisdom.
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 or impermanence or suffering or non-self, if it is similar to forbearance, this means similar wisdom with truth.
於四道慧，此謂道分智。	For the Four Ways of Wisdom, this means that Dao divides wisdom.
於四果慧，此謂果等分智。	For Si Guohui, this is called fruit equal division wisdom.
復次四種慧：	Four kinds of wisdom:
欲界慧、色界慧、無色界慧、無繫慧。	Wisdom of Desire, Wisdom of Material, Wisdom of Formless Wisdom, Wisdom of Non-system.
於是欲界善有記慧，此謂欲界慧。	So the world of desire is good and there is wisdom in mind, which is called wisdom of desire.
色界善有記慧，此謂色界慧。	The physical world is good, and there is wisdom in mind, which is called physical wisdom.
無色界善有記慧，此謂無色界慧。	The colorless world is good and there is wisdom in mind. This is called the colorless world of wisdom.
於道果慧，此謂無繫慧。	For Dao Guohui, this is Wuxi Hui.
復次四種慧：	Four kinds of wisdom:
法智、比智、他心智、等智。	Dharma wisdom, comparison wisdom, his mind, equal wisdom.
於四道及於四果慧，此謂法智。	Yu Si Dao and Yu Si Guohui, 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[7]智，此諦智，此謂比智。	The meditation man used this method to achieve the past, the future, the present wisdom, the past, the wisdom, and the future [7] wisdom.
知他心，此謂他心智。	Knowing his heart is his mind.
除此三智餘慧，此謂等智。	In addition to the three wisdoms and Yuhui, this is called the other wisdom.
復次四種慧：	Four kinds of wisdom:
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 non-union, wisdom for non-gathering non-gathering, wisdom for gathering and non-gathering, and wisdom and non-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 world of desire is wisdom for gathering non and not gathering, and in the four realms of wisdom, gathering non and not gathering.
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。	Good wisdom in the physical and non-material realms is wisdom for gathering and non-gathering, repaying in the four places, and remembering wisdom in the three places.
復次四種慧：	Four kinds of wisdom:
有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患[8]亦為達、有慧不為厭患亦不為達。	Wisdom and deeds are not for defilement, wisdom is devotion to non-satisfaction, wisdom is detestation for trouble[8], and wisdom is not detestation and not for dearth.
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。	So wisdom is hatred of desire, not mastery of supernatural powers, and not mastery of the four truths. This means that wisdom is hatred of trouble but not attainment.
現得厭欲，以慧達神通非達四諦，此謂波若。	Now that we are disgusted, we use wisdom to reach the four noble truths. This is called Poro.
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。	For the sake of non-satisfaction, it is disgusting, Yu Hui is neither disgusting nor fulfilling.
復次四種慧：	Four kinds of wisdom:
義辯、法辯、辭辯、樂說辯。	Argument, legal argument, rhetoric, and music argument.
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 Yizhi, this is the argument of justice, in Fazhi, it is the argument of law, in Yu Shuoci, this is the argument, and Yu Zhi[*]zhi is the argument of Yue.
於因果智[9]義辯，於因智法辯，於法辯樂說辭辯，於智智樂說辯。	Yu Yiguozhi[9] argues, Yuyinzhi argues with law, Yufa argues for rhetoric, Yu Zhizhile discusses argument.
復次於苦及滅智，此謂義辯。	It is second to suffering and extinguishment of wisdom.
於集及道智，此謂法辯。	Yu Ji and Dao Zhi, this is called legal debate.
於說法辭，此謂辭辯。	In the argument, this is the argument.
於智智，此謂樂說辯。	Yu Zhizhi, this is the argument of music.
復次知法者，所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底[10](都地反)[11]跋多伽、闍多伽、阿浮多達摩、鞞佛略此謂法辯。	Those who know the Dhamma again and again, the so-called Shudara, Ziya, Chankoluga, Gada, Udana, Idhi[10] (Dudi Anti)[11] Bhadoka, Sadoka, Avdo Bodhidharma and Yan Buddha briefly referred to this as legal debate.
知彼此義，此所說法是其義，此謂義辯。	Knowing each other's righteousness, this statement is its meaning, this is the righteous argument.
說法辭智，此謂辭辯。	The argument is wise, this is the argument.
於智智，此謂樂說辯復。	Yu Zhizhi, this is the argument of Le Shu.
次於眼智，此謂法辯。	Second to eye wisdom, this is called legal debate.
眼智為見，此謂義辯。	The wisdom of the eyes is to see, this is the argument of justice.
於說法辭智，此謂辭辯。	This is a rhetoric when it is said that it is wise.
於智智，此謂樂說辯。	Yu Zhizhi, this is the argument of music.
復次四種慧：	Four kinds of wisdom:
苦智、苦集智、苦滅智、於是道等分智。	Wisdom is divided by bitter wisdom, bitterness gathers wisdom, bitterness destroys wisdom, and Dao.
苦相應智，苦智；	Bitterness corresponds to wisdom and wisdom
苦集相應智，集智；	Collect corresponding wisdom and wisdom;
苦滅修行相應智，具足智；	Suffering from the corresponding wisdom of practice, with sufficient wisdom;
道智(解脫道分別慧品已竟)。	Dao Zhi (the wisdom of liberation Dao is finished).


解脫道論卷第九	Liberation Taoism Volume 9


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10. ON DISTINGUISHING WISDOM



https://cbetaonline.dila.edu.tw/en/T1648_010	https://cbetaonline.dila.edu.tw/en/T1648_010


T1648 解脫道論卷/篇章十	T1648 Liberation Taoism Volume/Chapter 10
解脫道論卷第十	Liberation Taoism Volume 10

[12]阿羅漢優波底沙[＊]梁言大光造	[12] Arahant Ubaldisha [＊] Liang Yan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

五方便品[13]第十一之一	Five Convenient Goods [13] Eleventh One

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, the first-time Zen meditator, happy to get rid of old age and death, happy to eliminate the cause of life and death, happy to have no light and dark, happy to break the love rope, happy to obtain the holy wisdom, it is convenient to be in five places, the so-called convenient yin, convenient entry, convenient boundary, convenient cause and noble truth Convenience.


問：	ask:
云何陰方便？	Yun He Yin convenient?
答：	answer:
五陰，色陰、受陰、想陰、行陰、識陰。	Five yin, color yin, receiving yin, thinking yin, acting yin, and knowing yin.


問：	ask:
云何色陰？	How cloudy is the cloud?
答：	answer:
四大、四大所造色。	The four big, the four big colors.
云何四大？	The Big Four of Yunhe?
地界、水界、火界、風界。	Earth, water, fire, and wind.
云何地界？	Where is the cloud?
堅性堅相，此謂地界。	Firmness and firmness, this is called the land boundary.
云何水界？	Cloud and water world?
水濕和合色，此謂水界。	Water wet and mixed color, this is called the water world.
云何火界？	Cloud and fire world?
火煖熟色，此謂火界。	The fire is warm and familiar, this is called the fire world.
云何風界？	Yunhe Fengjie?
風持色，此謂風界。	The wind persists, this is the wind world.
初坐禪人以二行取諸蓋，以略、以廣，如說觀四大，如是可知。	The first Zen meditation person takes all the covers with two lines, with slight and broad, just like talking about the four majors, so we can see.
云何四大所造色？	What are the colors created by the Four Clouds?
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、[14]眠色。	Eye entry, ear entry, nose entry, tongue entry, body entry, color entry, sound entry, fragrance entry, taste entry, female root, male root, life root, deed, oral, void world color, light color, soft color, It can withstand color retention, growth color, continuity color, color generation, old color, impermanence and color, [14] sleep color.
云何眼入？	Where does the cloud come in?
以是見色有對，依彼眼識起，此謂眼入。	So seeing the color is right, knowing from the other eye, this is the eye.
復次依眼[15]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[16]蟣子頭，初業所成、四大所造、火大最多，此清淨色謂為眼入。	[15] Eyes, flesh, white and black, with three round eyes, living in five layers of flesh, blood, phlegm and saliva, like half mustard seeds, as big as [16] 虮子头, made by the first karma, made by the four majors, The fire is the most, this pure color is called eye catching.
如大德舍利弗所說：	As the Great Sariputta said:
以眼識清淨，見諸色，或小或微，如牖柯喻。	Perceive pure with eyes, see all colors, small or subtle, like Yu Ke Yu.
云何耳入？	What is the cloud?
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 you know it by your ear. This is what you hear.
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。	The red hair of the second hole is the edge, and it lives by the membrane, such as the green bean stalk, which is made by the first karma, the most empty, and the pure color made by the four majors. This is the ear.
云何鼻入？	How does the cloud enter?
以是聞香，於是香有對，依鼻識起，此謂鼻入。	So smell the fragrance, so the fragrance is right, and start from the nose, this is the 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。	Repeatedly in the nostril, the three-combination, living according to the pores, such as the shape of the kuvadhara, created by the first karma, the wind is the most, and the four pure colors created by the nose are called nasal penetration.
云何舌入。	Yun He speaks.
以是知味。	So know the taste.
於是味有對。	So the taste is right.
依舌識起。	Learn from the tongue.
此謂舌入？	What is tongue?
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。	Repeatedly on the tongue, the two fingers are big dwelling, like the shape of a poluo flower, created by the first karma, the water is the most, and the four majors create pure colors. This is called the tongue.
云何身入？	Where does the cloud enter?
以是覺觸，於是觸有對，依身識起，此謂身入。	So it is to feel the touch, then the touch is right, knowing from the body, this is the body entering.
復次除毛髮爪齒，所餘不受。	Repeatedly remove hair and claws, leaving the rest unaffected.
於一切受身，初業所造、地大最多，四大所造清淨色，此謂身入。	For all the body, the first karma creates the most, the earth is the most, and the four great pure forms are created. This is the body.
是可見色，此謂色入。	It is the visible color, which is called color in.
是有對聲，是謂聲入。	There is a pair of voices, it is a voice.
是有對香，此謂香入。	There is a pair of incense, which means incense.
是有對味，此謂味入。	There is a right taste, this is a taste.
是女性是女根、是男性是男根，是隨守護業所成色，此謂命根。	Women are female roots, men are male roots, and they are formed by the guardian karma. This is the root of life.
是以身令現諸行名行，此謂身作。	It is the act of demonstrating the name and deeds of the deeds.
是以口令現諸行名行，此謂口作。	The names of the lines are shown by the password, which is called oral writing.
是色分別此謂虛空界。	It is the realm of the void.
是色輕性此謂色輕，是色[1]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。	It is color lightness, which is color lightness, and colority [1] lightness, which is color softness, which is color durability, which is color durability, and these three are body non-slackness.
是諸入聚，此謂色聚。	It is the gathering, which is called the gathering.
是色聚，此謂色相續。	It is color gathering, which is the continuation of color.
是色令起，此謂色生。	It is the coloring, which is called coloring.
是令色熟，此謂色老。	It is to make color familiar, which means that color is old.
是色敗[2]壞，所謂色無常。	It is lust [2] bad, the so-called impermanence.
以氣味[3]眾生得立，此謂氣味[＊]揣食。	With the smell [3] all beings stand, this is called the smell [*] to eat.
色依界及意識界起，此謂界處色。	The world of color arises from the world of consciousness and consciousness. This is called the world of color.
是諸界懈怠，此謂睡眠色。	It is the slackness of all realms, which is called sleep color.
此二十六所造色及四大，成三十色。	The twenty-six colors and the four major ones make up thirty colors.


問：	ask:
四大及四大所造色云何差別？	What is the difference between the Big Four and the color clouds created by the Big Four?
答：	answer:
四大依四大共生，四大所造色依四大生。	The four majors depend on the four major symbiosis, and the four majors are based on the four major beings.
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 major factors are not based on the four major factors, nor are they based on the colors created by the four major factors.
如三杖得倚，如是四大可知；	If the three sticks are relied upon, if the four great ones are known;
如三杖影倚，如是四大所造色可知，此謂差別。	Such as the three sticks and shadows, and if the four colors are created, we can see that this is a 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, those who are sitting meditating on these thirty colors can know and win with the five elements, such as starting with order, gathering, living, all kinds, and one.


問：	ask:
云何以令起？	Why did the cloud start?
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, the so-called eye penetration, ear penetration, nose penetration, tongue penetration, body penetration, female root, male root, life root, and color.
二色，心因緣所起，所謂身作、口作。	Two-color, the mind arises from conditions, so-called deeds and oral works.
一色，時節心所起，所謂聲入。	Isse, from the heart of the season, the so-called sound.
四色，時心食因緣所起，所謂色輕、色軟、色堪受持、眠色。	The four colors are caused by the state of mind when eating. The so-called color is light, soft, durable, and sleepy.
十二色，四因緣所起，所謂色入、[4]香入、味入、虛空界色、聚色、相續色、色生揣食四界。	The twelve colors are caused by the four factors, the so-called color-entry, [4] fragrance, taste, emptiness, color-gathering, continuity of color, and color-generating conjecture into the four realms.
二色，無有所起，所謂色老、色無常。	Two-color, nothing happens, the 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 second rebirth is due to old age, and old age is due to impermanence.


問：	ask:
云何以聚？	Why does the cloud gather?
答：	answer:
九聚業所起，九聚心所起，六聚時節所起，三聚食所起。	Jiuju karma rises, Jiuju heart rises, six jujube seasons rise, Sanju food rises.


問：	ask:
云何九聚業所起？	Yunhe Jiujuye started?
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, office ten, life root nine.


問：	ask:
云何名眼十？	What is the name of the cloud?
答：	answer:
眼清淨四界是其處。	Clear eyes are the place.
復依四界、色、香、味、觸、命根，眼清淨。	Relying on the four realms, color, fragrance, taste, touch, and life roots, with clear eyes.
此十法共生、不相離，此謂聚。	These ten methods are symbiosis and inseparability, this is called gathering.
是謂眼十。	It's 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 is birth, this familiarity is old, this badness is impermanence, this distinction is the world of void, and these four methods arise together.
此眼依於十老時，生第二眼十，彼二種十聚此謂聚。	This eye depends on the ten old age, the second eye is born ten, and the two kinds of ten gather. This is called gathering.
彼隨逐此謂相續。	He followed this one by one called the continuation.
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 methods come together, and the second and tenth eyes depend on the old age, and the third and tenth eyes are born.
此謂聚。	This is called poly.
唯彼法隨逐，此謂相續。	Only the other way, this is the continuation.
初十散壞，第二十老，第三十起，彼成一剎那。	The tenth day breaks up, the twentieth year old, and the thirtieth, the other becomes an instant.
如是所起眼十，彼[5]間不可知，剎那輕速故，不現世間知。	If this is the case, he [5] is unknowable, but it is quick and quick, and it is not 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。	Those who sit in meditation see the continuation of their eyes, like a river flowing, like a lamp flame. This is called the tenth eye.
如是耳十、鼻十、舌十、身十、女根十、男根十、命根九，以廣可知。	Such as ear ten, nose ten, tongue ten, body ten, female root ten, male root ten, life root nine, it is widely known.


問：	ask:
云何九聚心所起？	Yun He Jiuju's heart?
答：	answer:
清淨八義：	Purity:
清淨身作九、清淨口作[6]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 as nine, clean the mouth as [6] Seven, be pure and light as nine, be light as ten, with light mouth as eleven, clean eyes as nine, eye body as ten, and eye mouth as eleven.


問：	ask:
云何名清淨八心所起？	What is the name of Yun Qingqing eight hearts?
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 bounded by the realm, and the colors and fragrances touch. These eight methods are symbiotic and inseparable. The other ten are the eight pure names.
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 other is the birth, the other is the old, the other is the impermanence, and the other is the void world. These four methods follow each other.
彼清淨八，於壞時與第[7]二心共起。	He is pure eight, and when he is bad, he will be together with the second heart of [7].
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 cleansing in the eighth period is clean and bad, and the second cleansing starts. In an instant, this non-exhibition turns into a gathering to gather with the three risings.
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。	If it is Qingqing Nine and Purification Eye Nine, six reunions are not first bad, not second, no moment.
何故？	Why?
不一心二作令起，餘如初說。	Don't make two orders, Yu Ruchu said.


問：	ask:
云何六聚時節所起？	Yun He started during the six gathering season?
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。	Clean eight, clean voice nine, clean light nine, quiet ten, clean eyes nine, and eyes ten, and come together into two clean eight and voice nine.


問：	ask:
云何三聚食所起？	Yunhe Sanju Food House started?
答：	answer:
清淨八、清淨輕九、清淨[8]眼九，時節食所起聚相續業處，相似可知，餘如初說。	Qingjing eight, Qingjing light nine, and Qingjing[8] Eye Nine, there is a continuance of karma from the time diet. The similarity can be seen, as I said at the beginning.
命九[9]天聚，於欲界、於業處所成。	Ming Jiu [9] Heaven gathers, in the world of desire, in the karma.
八聚以壽命活。	Eight gathers live for life.
鼻、舌、身、男女根，如是輕等三及眠，此於色界無有命九[10]天聚。	Nose, tongue, body, male and female roots, such as light and other three and sleep, there is no life in the physical realm [10] Tianju.
無想、梵天，於其身一切入，以是得活，如是以聚。	Wuxiang, Brahma, enter everything in their body, so that they can live, just like gathering.


問：	ask:
云何以生？	Why does the cloud grow?
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。	If a man and a woman enter the womb, they will be born with thirty colors in an instant, the so-called primal ten, body ten, or female root ten or male root ten.
不男不女二十色起，所謂處十、身十。	Neither male nor female starts in twenty colors, the so-called ten, body ten.
於欲界化生，滿根入男[11]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。	Transformation in the realm of desire, full of roots into males[11] Females, appearing in seventy colors at the moment of birth, the so-called central 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, when the evil interest turns into a blind woman and a man, he will rise in sixty colors at the moment of his life, and remove ten eyes.
如是生聾人六十色起，除耳十。	If a deaf person is born in sixty colors, ten will be deaf.
生盲聾人五十色起，除眼十、耳十。	The birth-blind and deaf people appear in fifty colors, except for ten eyes and ten ears.
惡趣化生滿根入，或非男或非女。	The evil interest is full of roots, either non-male or non-female.
及劫初人，於其生剎那六十色起，除男女根。	At the beginning of the robbery, the sixty colors rise at the moment of life, and the roots of men and women are eliminated.
於彼盲及非男非女，五十色起，除眼根十、除非男非女根。	Yu Bi is blind and non-male or non-female, from fifty colors, except the root of the eye, unless the male is non-female.
或聾非男非女，亦五十色起，除耳十及非男非女根。	Or deaf, neither male nor female, but also from fifty colors, except for ears and non-male and non-female roots.
或盲聾非男非女，四十色起，處十、身十、鼻十、舌十。	Or blind and deaf, not male or female, starting from forty colors, tenth, body ten, nose ten, tongue ten.
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 his birth, Brahma rises in forty-nine colors, with ten positions, ten eyes, ten ears, ten bodies, and nine life roots.
無想天眾生於其生剎那，九色起，命根九。	I never imagine that all beings in the heavens will rise from the nine colors at the moment of their lives, and the life roots will be nine.
如是以生可知。	If you live to know.


問：	ask:
云何以種種？	What is the cloud?
答：	answer:
一切[1]色成二種，所謂大、細。	Everything [1] is divided into two kinds, the so-called big and small.
於是十二色大，內外色入，以有對義；	So the twelve colors are big, and the colors inside and outside are in, so as to have the righteousness;
餘十八色細，以無對義。	The remaining eighteen colors are thin, with no righteousness.
復二種色，所謂內、外。	Complex two colors, so-called inside and outside.
於是五色成內眼等五入，以有境界義；	So the five colors become the inner eyes and wait for the five entrances to have realm meaning;
餘二十五外色，以無境界義。	Yu Twenty-five appearances, with no realm meaning.
復有二種色，命根、不命根。	There are two kinds of colors, the root of life and the root of lifelessness.
於是八色名根，五內、女根、男根、命根，以依義；	So the eight-color name roots, the five inner roots, the female root, the male root, and the life root, are based on Yiyi;
餘二十二非命根，以無依義。	Yu Twenty-two is not the root of life, with no meaning.
一切色成三種，所謂受色、非受色、有壞色。	All forms are divided into three types, the so-called receiving, non-receiving, and bad forms.
於是九色有受，八根及處色，以業報所成義；	So the nine colors have feelings, the eight roots and the color, which are justified by karma;
九色不受，聲入、身作、口作色、輕色、軟色、堪受持色、老色。	Nine colors are not subject to, voice, demeanor, oral sex, light color, soft color, tolerable color, old color.
無常及眠，非業報所成義；	Impermanence and sleep are not justified 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 colors, the so-called visible right, invisible right, and invisible right.
於是一色可見有對，所謂色入，以見義、以觸義；	So Isshiki can see that there is a right, the so-called color enters, to see righteousness, to touch righteousness;
十一色不可見有對，除色入餘大色，以不見義、以觸義。	The eleven colors are invisible and right. In addition to the colors, the remaining colors are used to avoid 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。	Eighteen colors are invisible and unrighteous, and the remaining subtle colors are invisible and untouchable.
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 self-nature colors, forms, colors, and colors.
於是十九自性色。	So the nineteen self-nature 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, female roots, male roots, life roots, and water realms, try to eat and sleep, for the ultimate righteousness.
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。	Seven forms of color, the so-called body, mouth, color, soft color, tolerable color holding, receiving color, continuous self-color, to change.
三相色，色生、色老、色無常，以有為相義。	Three-phase color, color is born, color is old, and color is impermanent, and the existence is the same.
一色，分別色，所謂虛空界，以聚分別義。	One color, separate color, the so-called Void Realm, distinguishes meaning by gathering.
於是自性色，彼成分別，餘無分別。	Therefore, the self-nature is separate, and there is no difference.
如是以種種分別。	If there are various differences.


問：	ask:
云何以一種當分別？	Why is the cloud a distinction?
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[2]厄、有蓋，所觸有趣，有煩惱。	All forms are non-causal and non-causal, due to non-correspondence, predestined and destined, the world's capture, there are leakage, binding, knot, flow, [2] Evil, cover, touch interesting, and worry.
無記無事，非心數，心不相應。	Nothing to remember, not to count, not to respond.
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 Little Desire Realm is indeterminate and non-multiplying, does not arise with pleasure, does not arise with suffering, does not arise with neither suffering nor happiness, does not make gathering, does not make gathering, does not learn or learn, does not see what is determined, or does not think.
如是以一種所勝可知。	If it is a victory, we can know.
此謂色陰。	This is called Seyin.


問：	ask:
云何受陰？	Why does the cloud become cloudy?
答：	answer:
以相一受，以彼心受持成一。	Receiving one by one, and sustaining one by another.
由處二受，所謂身受、意受。	The so-called body and mind are received from the position.
由自性三受，樂受、苦受、不苦不樂受。	There are three feelings of self-nature, happy feeling, suffering, and neither suffering nor happy feeling.
由法四受，善受、不善受、報受、事受。	Receiving from the four principles of the law: good, uncomfortable, retribution, and misfortune.
由根五受，樂根、苦根、喜根、憂根、捨根。	From the root to the five feelings, happy root, bitter root, happy root, worry root, and shed root.
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 black and white to six feelings, there are leaked happy feelings, no leaked happy feelings, leaked suffering, no leaked sufferings, leaked without suffering or unpleasant feelings, all leaked without suffering or unpleasant feelings.
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 receptions, which are born and received from the eyes, from the ears, from the nose, from the tongue, from the body, and from the mind.
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。	From the realm of consciousness to touch the life and receive, to broaden into one hundred and eighty receiving, six-dependence of love, six-dependence of liberation, six-dependence of love, sorrow, six-dependence of worry, six-dependence Six years of resignation.
此六六成三十六，於三時三三十六，此謂受陰。	This is sixty-six to thirty-six, at three o'clock thirty-six, this is called yin.


問：	ask:
云何想陰？	Why does the cloud want to be overcast?
答：	answer:
以想一相，以心知事。	Think about things and know things with your heart.
以黑白二[3]相，謂顛倒想、不顛倒想。	In black and white [3] phase, it means thinking upside down and thinking upside down.
以由不善三想，謂欲想、瞋恚想、害想。	Think three times by reason of badness, which means wanting, aversion, and bad thinking.
以由善三想，謂出離想、不瞋恚想、不害想。	Thinking three times by virtue of goodness means detachment, no aversion, and no 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。	Four thoughts with unrighteousness are called impure thoughts, thoughts about pain and happiness, thoughts about nothingness, and thought about nothingness.
以由知義性處四想，不淨想、苦想、無常想、無我想。	Think about it from the knowledge and righteousness, impure, hard, impermanent, and selfless.
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。	Based on the five thoughts of Pini, the pure thinking, the pure thinking, the pure thinking, the pure thinking, the doubt.
以由事六想，色想、聲想、香想、味想、觸想、法想。	Six thoughts based on things: color, sound, fragrance, taste, touch, and dharma.
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。	With seven thoughts from the gate, thinking from the eye, from the ear, from the nose, from the tongue, from the body, from the mind, and from the consciousness.
如是種種想可知，此謂想陰。	If you think about it, you can know it.


問：	ask:
云何行陰？	How does the cloud go 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。	Touch, thinking, awareness, insight, joy, diligence, concentration, wisdom, root of life, cover, no greed, no hatred, shame, ashamed, shame, desire, liberation, sacrifice, intention, greed, aversion, ignorance, slowness , Seeing, molesting, suspicion, slack, no shame, no guilt, all mind counting methods except feeling and thinking, acting Yin.
於是觸者，是心觸事。	So the one who touches is the heart touch.
如日光觸壁，是其[4]想處。	If sunlight touches the wall, it is where he [4] wants.
思者是心動，如作宅[5]足種[6]法，是其事門足處。	Thinking is the heart, such as Zuo Zhai [5] and the [6] method, is the door and foot of the matter.
覺者，是[7]口行，如以心誦經，是[8]彼想足處。	The enlightened person is [7] oral practice, such as chanting with the heart, is [8] where he wants to go.
觀者，是心觀事，如隨思義，是其覺足處。	The viewer is to observe things in his mind, like his mind and his feet.
喜者，是心歡喜，如人得物，是其踊躍足處。	A happy one is a joy in the heart, as a person gains something, it is his enthusiastic foot.
心者，是心[9]清，如呪令水清，彼四須陀洹分足處。	The heart is the heart[9] is clear, if the water is clear, the four must be divided into the feet.
精進者，是心勇猛，如壯牛堪重，彼八事處足處。	A diligent person is brave, like a strong bull, and he can do everything.
念者，是心守護，如持油鉢，彼四念處足處。	The person who thinks is the guardian of the heart, such as holding a bowl of oil, where his mind is at his feet.
定者，是心專一，如殿裏燈，彼四禪足處。	Concentration is the focus of concentration, like the lamp in the temple, where the four feet of Zen.
慧者，是心見，如人有眼，彼四聖諦足處。	The wise one is seeing in the heart, as a person has eyes, where the Four Noble Truths are.
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 colorless Dharma and life span, like the water of the pilau, where the name and color are feet.
蓋者，是心惡止離。	The cover, is the heart to stop.
如人樂命離毒。	Like people happy to leave poison.
彼四禪行足處。	The foot of the four meditations.
不貪者是心捨著。	Those who are not greedy are willing.
如得脫責。	If you have to excuse yourself.
彼離出足處。	He left the foot.
不瞋者是心不瞋怒如猫皮。	Those who are not angry are not angry as catskin.
彼四無量足處。	The four are boundless.
慚者是心[10]羞恥於作惡，如憎惡屎尿，彼自身依足處。	The ashamed person is the heart[10] ashamed of doing evil, such as hating feces and urine, and resting on his feet.
愧者，是心畏於作惡，如畏官長，彼世依足處。	Those who are ashamed are afraid of doing evil, such as fearing officials and relying on their feet in the world.
猗者，是心動搖滅，如[1]夏熱人冷水洗浴，彼喜足處。	The yinner is the heart shaken, such as [1] Hot summer people take a bath in cold water, where they like their feet.
欲者，樂作善，如有信檀越，彼四如意足處。	Desires, happy to do good, if there is faith in Tan Yue, the four wishful feet.
解脫者，是心屈曲，如水流深處，彼覺觀足處。	The liberated person is the flexion of the heart, like the depth of the water, where the other feels the feet.
捨者，是心不去來，如人執稱，彼精進等足處。	The one who gives up means that the heart does not come. As a person insists, he is diligent and waiting for his feet.
作意者，是心令起法則，如人執[2]施，彼善不善足處。	The intentional person is that the heart dictates the law, such as when a person clings to [2], he is not good at doing things.
貪者，是心攝受，如[3]我鳥，彼可愛可樂色足處。	The greedy person is the heart to perceive, such as [3] my bird, who is cute and cola.
瞋恚者，是心踊躍，如瞋[4]毒蛇，彼十瞋恚處足處。	The abusive person is enthusiastic, like a venomous snake [4], and his ten aversion is at his feet.
無明者，是心無所見，如盲人，彼四顛倒足處。	Ignorance means nothing in the mind, like a blind man, with his feet upside down.
慢者，是心舉，如共相撲，彼三種足處。	The slower is the heart move, such as sumo wrestling, and the three kinds of feet.
見者，是心取執，如盲人[5]摸象，彼從他聞聲不正憶足處。	The one who sees it takes attachment from the heart, like a blind person[5] touching the elephant, he hears the sound from his memory.
調者，是心不寂寂，猶如沸水，彼速精進足處。	The tuner is that the heart is not quiescent, like boiling water, fast and diligent.
悔者，是心退，如愛不淨，彼以作惡善退足處。	The repentant retreats, if love is not pure, he retreats by doing evil and good.
疑者，是心不一取執，如人行遠國[6]或於二道，彼不正作意足處。	Doubts are different from one's mind, such as a person who travels far away [6] or Yu Erdao, who is not right about his intentions.
懈怠者，是心懶墮，如蛇藏蟄，彼八懶處足處。	Laziness is a lazy heart, like a snake hiding a sting, and he is lazy at his feet.
無慚者，是心於作惡無羞恥，如栴陀羅人，彼不恭敬足處。	Those who are not ashamed are committed to doing evil and shameless, like the Chidhara people who do not respect their feet.
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 the heart to do evil and fearless, like the evil king, but he does not respect his feet.
此謂行陰。	This is called Yin Xing.


問：	ask:
云何識陰？	How does cloud know Yin?
答：	answer:
眼識、耳識、鼻識、舌識、身識、意界意識界。	Consciousness of eyes, ears, nose, tongue, body, mind and consciousness.
於是眼識者，依眼緣色生識，是謂眼識。	Therefore, those who are aware of the eye, develop awareness based on the color of the eye, which is called eye awareness.
耳識者，依耳緣聲生識，是謂耳識。	A person who is aware of ears produces awareness based on the sound of the ear, which is called ear awareness.
鼻識者，依鼻緣香生識，是謂鼻識。	A person who is aware of the nose produces awareness based on the fragrance of the nose, which is called nasal awareness.
舌識者，依舌緣[7]味生識，是謂舌識。	Those who are aware of the tongue produce knowledge based on the edge of the tongue [7], which is called knowledge of the tongue.
身識者，依身緣觸生識，是謂身識。	The body-conscious person touches the natural-consciousness according to the physical condition, which is called the body-consciousness.
意界者，依處五事依二事。	Those in the realm of mind follow five things and two things.
五識若前後次第生識，此謂意界。	If the five consciousnesses are the first and second generation consciousness, this is the meaning world.
意識界者，除此六識，餘心，此謂意識界。	Those who are in the consciousness realm, apart from these six consciousnesses, have a rest, this is the consciousness realm.
此七識以三行所勝可知。	These seven consciousnesses are triumphant with three elements.
如是以處事、以事、以法。	Such as doing things, doing things, and doing things.


問：	ask:
云何以處事？	How does the cloud 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 all kinds of things and things in the five consciousnesses, one in the mind and the consciousness, the five things in the mind and the six things in the 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。	Those of the five senses, the inner law is in the consciousness of the foreign affairs, the inner law and the foreign affairs consciousness, the inner law and the foreign affairs are also foreign affairs.
六識者，初生處、初生事意識界。	The six senses, the first-born place, the first-born thing consciousness world.
於入體剎那共生處，初以生處，於無色有無處一切事。	At the moment of entering the body, there is symbiosis, at the beginning of life, there is nothing in colorlessness.
如是以處事可知。	If you are doing things, you can know.


問：	ask:
云何以事？	What is the cloud?
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 senses are subject to their realm one by one, not one at a time for the first rebirth.
以五識不知所有法，除初起。	I don’t know all the laws with the five senses, except for the beginning.
以意界不知所有法，除意轉。	I don’t know all the methods in the mind, except the mind.
以六識不安威儀，以迅速安之。	Use the six senses to be uneasy, and quickly settle down.
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 one's karma, and with the six senses, one is not good or bad, so as to quickly receive it.
以六識不入定不安詳起，以迅速入定，以後分安詳。	Start with six senses without entering samādhi, to enter samādhi quickly, and then to be peaceful.
以六識不終不生，或以後分或以彼事終，以果報意識界生。	The six consciousnesses do not end in life, or they will be divided later or end in the other, and repay the consciousness with fruit.
以六識不眠不覺不見夢，以後分眠以轉[8]意覺，以迅速夢見。	With the six senses, you can't sleep without noticing and not seeing dreams. Later, you can divide your sleep to turn [8] your mind to dream quickly.
如是以事可知。	This can be known by things.


問：	ask:
云何以法？	How does the cloud work?
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 senses have enlightenment, the mind has enlightenment, and the consciousness has enlightenment, non-consciousness and less enlightenment, and no enlightenment or enlightenment.
五識與捨共行，身識設與樂共行、[9]設與苦共行，意識界設與喜共行、設與憂共行、設與捨共行。	Five senses and renunciation go together, body consciousness and happiness go together, [9] thought and suffering go together, consciousness bounds go together with happiness, design and worry go together, setting and home go together.
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 Five Consciousness Retribution, the Consciousness Retribution, the Retribution and the Convenience, the Consciousness, the Retribution and the Convenience.
六識無因無起。	There is no cause for the six senses.
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。	There are leaks and knots in the world, there are bounds and flows, there are evils and covers, there are troubles when touched, not to be judged by seeing, not to be judged by thinking, not for gathering, not for gathering, not for learning, not for learning, less desire It is, indefinite is not multiplication, and the consciousness world is all bad.
如是以法勝可知，此謂識陰、此謂五陰。	If you win with the law, you can know that this is the consciousness of Yin and this is the five Yin.


復次此五陰，以四行所勝可知。	Repeat this five yin, which can be known by the four elements.
如是以句義、以相、以分別、以攝。	For example, it is based on the meaning of the sentence, the phase, the distinction, and the photograph.


問：	ask:
云何以句義？	What is the meaning of cloud?
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。	The color is righteous, the receiver can be righteous, the thinker knows righteousness, the walker is righteous, the wise one interprets righteousness, and the yin type collects righteousness.
如是以句義可知。	This can be understood by the sentence meaning.


問：	ask:
云何以想？	Why does the cloud think?
答：	answer:
色者自色相如見刺，彼四大足處。	The color person's hue is like a thorn, and his four feet.
受者彼受相，如癩惡病，彼觸足處。	The recipient will feel like a leprosy, and he will touch the foot.
想者持相為相，如作像貌，彼觸足處。	The person who thinks holds the phase as the phase, like the appearance, the other touches the foot.
行者和合為相，如轉輪，彼觸足處。	The walker reconciles into one, like a runner, where he touches his feet.
識者[10]謂知相，如知味，彼名色足處。	The person who knows [10] refers to the state of knowledge, such as knowledge of taste, where the name and color are sufficient.
如是以相可知。	If so, we can see.


問：	ask:
云何以分別？	Why are clouds different?
答：	answer:
三種陰分別，五陰、五受陰、五法陰。	There are three types of Yin: Five Yin, Five Receptive Yin, and Five Method Yin.
於是五陰者，一切有為法。	So the five-yin person has everything to do.
五受陰者，一切有漏法。	For the five recipients, all 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 methods of Yin, abstain from Yin, fix Yin, Huiyin, liberate Yin, and liberate from knowing Yin, here the Five Yin Yin is cola.
如是以分別可知。	If so, we can see separately.


問：	ask:
云何以攝？	Why is the cloud taken?
答：	answer:
三種攝，入攝、界攝諦、攝。	There are three kinds of photography, in photography, world photography, and photography.
於是色陰十一入所攝，三陰法入所攝，識陰意入所攝。	So Seyin eleven enters into the photograph, the three-yin method enters into the photograph, and the awareness of the Yin meaning into the photograph.
色陰十一界所攝，三陰法界所攝，識陰七界所攝。	Photographed by the Eleventh Realm of Seyin, by the Three-Yin Dharma Realm, and by the Seventh Realm of Conscious Yin.
戒陰定陰慧陰解脫知見陰，法入及法界所攝；	To abstain from yin, set yin, wisdom yin, and liberate from knowing yin, Dharma entry and the world of Dharma;
解脫陰，法入及意入及法界意識界所攝。	Free from Yin, Dharma and Intentions, and the Dharma Realm and Consciousness Realm.
五陰，或諦所攝、或非諦所攝。	Five yin is taken by the truth or not by the truth.
五受陰，苦諦及習諦所攝。	Five yin, the truth of suffering and the truth of habit.
戒陰定陰慧陰，道諦所攝；	Quit Yin and Set Yin Huiyin, taken by the truth of Taoism;
解脫陰，非諦所攝；	Relieving the Yin is not taken by the truth;
解脫知見陰，苦諦所攝。	Freedom from knowing and seeing yin is taken by 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 law that is taken by the yin and not by the truth, the law is by the truth and not by the yin, and the law is both by the yin and by the truth.
有法非陰所攝亦非諦所攝。	The law is not taken by the Yin and not by the 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 non-root-bound color and the Salmon fruit corresponding to the Tao are taken by the Yin and not by the truth.
泥洹是諦所攝非陰所攝。	Muddy is taken by the truth, not by the shadow.
三諦是陰所攝亦諦所攝。	The Three Noble Truths are taken by the Yin and the Truth.
制者非陰所攝亦非諦所攝。	The producer is neither taken by Yin nor taken by truth.
如是以行，於陰知分別方便。	If so, it is convenient for Yuyin to know separately.
此謂陰方便(陰方便已竟)。	This is called yin convenience (yin convenience is over).


問：	ask:
云何入方便？	How easy is it to enter the cloud?
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。	Twelve into the eyes, the eyes into the color, the ear into the sound, the nose into the fragrance, the tongue into the taste, the body into the touch, and the mind into the law.
於是眼入者，是界清淨，以是見色。	So the one who sees it is the pure world, so he sees the color.
色入者，界色形[11]摸是眼境界。	For those who enter into color, the realm of color [11] touches the realm of eyes.
耳入者，是界清淨，以是聞聲。	The ears are pure, so they hear the sound.
聲入者，是界鳴耳境界。	The person who enters the sound is the realm of Jieming ear.
鼻入者，是界清淨，以是嗅香。	Those who enter the nose are pure, so they smell the fragrance.
香入者，界香鼻境界。	The person who enters the fragrance is the realm of the fragrance nose.
舌入者，是界清淨，以是知味。	The tongue enters the world, so he knows the taste.
味入者，是界氣味舌境界。	The taster is the realm of the world smell tongue.
身入者，是界清淨，以是觸細滑。	The person who enters is a pure world, so the touch is smooth.
觸入者，是地界[1]水界火界風界堅軟冷煖身境界。	The person who touches is the realm of the land[1] water, fire, wind, soft, cold and warm body.
意入者，是七識界。	The person who enters is the Seven Realms.
法入者，是三無色陰及十八細色及泥洹。	Those who enter the law are three colorless yin and eighteen fine colors and mud.
此謂十二入。	This is called Twelve Entrance.
復次此十二入，以五行所勝可知。	Repeat this twelve entries, which can be known by the five elements.
如是以句義、以境界以緣、以彼夾勝心起、以攝。	For example, it is based on the meaning of the sentence, based on the realm to predestined, with the other to win the heart, and take the photo.


問：	ask:
云何以句義？	What is the meaning of cloud?
答：	answer:
眼者見義，色者現義；	The eye sees righteousness, the color sees righteousness;
耳者聞義，聲者鳴義；	The ear hears righteousness, and the sound hears righteousness;
鼻者嗅義，香者芳義；	The nose smells meaning, and the fragrance smells;
舌者甞義，味者氣味為義；	The tongue is righteous, and the smell is righteous;
身者正持義，觸者可觸義；	The body holds righteousness, and those who touch can touch righteousness;
意者知義，法者無命義。	The mind knows the righteousness, and the law has no destiny.
入者無色法門義，處義受持義。	The one who enters has no color, righteousness and righteousness.
如是以句義可知。	This can be understood by the sentence meaning.


問：	ask:
云何以境界？	What is the state of cloud?
答：	answer:
眼耳不至境界，鼻舌身至境界，意俱境界。	The eyes and ears do not reach the realm, the nose and tongue body reach the realm, and the mind is in the realm.
復有說：	It is said:
耳者至境界。	The ear is to the realm.
何故？	Why?
唯有近障不聞聲，如說呪術。	Only close obstacles do not hear the sound, such as talking about surgery.
復說眼者於其自境界至境界。	The repetition of the eye is from the state to the state.
何故？	Why?
壁外不見。	Not seen outside the wall.
如是以境界可知。	If it is based on the realm, it can be known.


問：	ask:
云何以緣？	Why does cloud fate?
答：	answer:
緣眼色光，作意生眼識。	The color of the eyes and the light, the intention produces the eyes and consciousness.
於是眼者為眼識，以四緣成緣。	Then the eye is the eye consciousness, and the four conditions form the predestined relationship.
初生依根有緣色者，以三緣成緣。	Newborns who are predestined based on their roots are predestined by three conditions.
初生事有緣光者，以三緣成緣。	Those who are born with light are predestined by the three conditions.
初生依有緣作意者，以二緣成緣。	Newborns are bound by two conditions.
次第非有緣。	The second is not predestined.
緣耳聲空，作意得生耳識，以此分別當分別。	The ears are empty, and the intentions give rise to the ears. This distinction is regarded as separation.
緣鼻香風作意，得生鼻識。	The scent of the nose and the fragrant wind create the meaning of the nose.
緣舌味水作意，得生舌識。	The origin of the tongue and the taste of water make sense, and the tongue knows.
緣身觸作意，得生身識。	When the body touches the intention, the body consciousness is obtained.
緣意法解脫作意，得生意識。	The method of fate liberates intention and gains consciousness.
於是意者是後分心，法者是法事，此成四種：	So the mind is the post-distraction, and the dharma is the affair. There are four types of this:
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 entry into the past, the present, and the future are the first, the five-internal entry into the past, the future, and the present are the second kind, and the law into the third.
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 name-makers, the so-called beings, time, sin, dhutuo, all appearances, nothingness, meditation, extinction, meditation, real thinking, and unreal thinking, are the fourth, which is called Dharma.
專心者，心隨如[2]昱作意者，於意門轉。	Those who are attentive, follow the heart as [2] Those who make the intention, turn to Yimen.
意識者速心，於是意者為意識，以依緣成緣；	The conscious one speeds up the heart, so the intentional one becomes consciousness, and depends on the condition;
法者以事緣成緣；	Dharma practitioners become predestined by fate;
解脫者以依緣成緣；	The liberated person is bound by dependence;
作意者以二緣成緣，次第緣、有緣。	Those who make the intention form a predestined relationship with two conditions, the second predestined condition, and the predestined condition.
如是以緣可知。	It can be known by fate.


問：	ask:
云何以夾勝心起？	Why does the cloud win the heart?
於眼門成三種，除夾上中下。	There are three types of Yuyanmen, except for 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。	Therefore, when you go to work, you can form seven hearts, and you will be born in Abhi Hell. From distraction, turning mind, receiving mind, discriminating mind, making mind, speed mind, and other mind.
於是有分心者，是於此有根心如牽縷。	So those who are distracted are rooted in this.
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 will turn to the worlds by preconditions for the sake of looking at things.
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。	When there is a distraction stage, he turns his mind into rebirth in order to turn his mind into rebirth, and he turns his mind according to his eyes when he sees sex.
見心次第已見，以心現受生受心。	Seeing the heart is the first time you have seen, and the heart is present to be born and received.
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 mind of the heart is divided by the righteousness, the mind of the mind is distinguished by the righteousness of the mind, the mind of the mind is raised by the righteousness of the mind, the uprising is the speed of the karma, the mind of the speed is the righteousness is not convenient for birth The other matter repays the heart, and the distraction from the other.


問：	ask:
何譬喻？	What analogy?
答：	answer:
如王殿上閉城門臥，[3]傴女摩王足，夫人坐，大臣及直[4]閣列在王前，聾人守門依城門住。	For example, the palace of the king lies at the gate of the closed city, [3] the lady is sitting on the feet of the king, the wife is sitting, the minister and the straight [4] are listed in front of the king, and the deaf guards the gate and lives by the gate.
時守園人取菴羅果打門，王聞聲覺，王勅[5]僂女：	When the people from Shishouyuan fetched An Luoguo to hit the door, Wang Wensheng felt that Wang Cao[5] Xiannv:
汝當開門。	Rudang opened the door.
[＊]僂女即奉命，以相[6]貌語聾人言。	[*] The daughter was ordered to speak with the deaf [6].
聾人解意，即開城門，見菴羅菓。	The deaf person opened the gate and saw An Luoguo.
王捉刀，女受菓將入，現於大臣。	The king catches the sword, and the female accepts the fruit. She is now 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 grants the wife, the wife washes it, and sets it in place, and then serves the king.
王得食之，食已即說彼功德非功德，還復更眠。	When the king gets to eat, he says that his merit is not merit, and he sleeps more.
如是如王臥，如有分心可知。	If it is like a king, if there is distraction, you can know.
如守園人取菴羅菓打門，如是於眼門色事夾可知。	If the guardian takes An Luoguo and hits the door, you can see if you are caught in the eye.
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。	Such as Wang Wenbisheng, Wang Jue, teach [*] the girl to open the door, if you turn to the world by fate, you can know that there is distraction.
如[＊]傴女以相貌教聾人開門，如是轉心可知。	For example, [*] the girl teaches the deaf to open the door with her appearance, and we can know if she changes her mind.
如聾人開門見菴羅菓，如是眼識可知。	If a deaf person opens the door and sees An Luoguo, the eye can know.
如捉刀女受彼菓將現大臣，如是受持心可知。	If the woman who catches a knife will be a minister, she will be a minister.
如大臣[7]取菓授與夫人，如是分別心可知。	If the minister [7] takes the fruit and grants the wife, it can be known that there is a separation.
如夫人洗淨，或熟或生各安一處，然後與王，如是令起心可知。	If the wife is washed, either cooked or raw, set aside each, and then with the king, this will make the heart aware.
如王食彼菓，如是速心可知。	If the king eats the fruit, the speed heart can know.
如王食已說彼功德非功德利，如是彼事果報心可知。	For example, Wang Shi has said that his merits are not meritorious, and if he repays his heart, it can be known.
如王更眠，如是有分心度可知。	If the king is more sleepy, you can tell if there is distraction.
於是眼門以中事夾。	So the eye was caught in the middle.
速心無間度彼有心，以夾下事令起心無間度有分心。	The speed of the heart can stop the other's heart, and the heart can be distracted by doing things.
如是餘於門可知。	So Yu Yumen knows.
於意門無事夾，以作意緣、以解脫行，於意門成取事。	There is nothing to do at the Yimen, to act as fate and liberation, and to get things done at the Yimen.
於是於上事三心生，有分心、轉心、速心。	So there are three minds in the matter, there are distractions, turning minds, and speeding minds.
彼事心於中及下事二心生，轉心及速心。	He has two minds in the middle and next things, turning his mind and speeding his mind.
於是可[8]愛不可[＊]愛中事，以種種緣、種種受可知。	So you can[8]Love can't[*]What matters in love can be known by various conditions and various feelings.
以正作意非正作意，緣種種善不善可知。	Right intentions and non-right intentions are caused by all kinds of good and bad.
如是彼夾勝心起可知。	If he wins his heart, he knows.


問：	ask:
云何以攝？	Why is the cloud taken?
答：	answer:
三種攝，陰攝、界攝、諦攝。	There are three types of photography, Yinshe, Jieshe, and Dishe.
於是十入，色陰所攝。	So ten into, taken by Seyin.
意入，識陰所攝。	Intention, perception of Yin.
法入，[9]除泥洹，四陰所攝。	The law enters, [9] In addition to mud and mud, taken by the four yin.
十一入，十一界所攝。	Eleven Entrance, taken by the Eleven Realms.
意入，七界所攝。	Intention, taken by the Seven Realms.
五內入，苦諦所攝。	Five inwards, taken by the truth of suffering.
五外入，或苦諦所攝、或非苦諦所攝。	Five outside entry, either taken by the truth of suffering or not taken by the truth of suffering.
意入，或苦諦所攝、或非苦諦所攝。	Enlightenment, taken by the truth of suffering, or not taken by the truth of suffering.
法入，或四諦所攝、或非苦諦所攝。	Dharma, or the Four Truths, or not the Sufferings.
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([10]入方便已竟)。	If you do this, it is convenient to enter the wisdom order, which is called the convenience ([10] the convenience is over).


問：	ask:
云何界方便？	Where is the cloud 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。	Eighteen Realms, Eye Realm, Eye Realm, Ear Realm, Ear Realm, Nose Realm, Fragrant Realm, Nose Realm, Tongue Realm, Tongue Realm, Body Realm Touch Realm, Realm Realm, Yi Realm, Dharma Realm and Conscious Realm.
於是眼清淨眼界，色形色界，眼識眼識界。	So the eyes are clear, the colors are all kinds of circles, and the eyes are aware of the world.
如是餘可知。	If so, I know.
於五門轉事。	Turn things around in Wumen.
意界受果報，意界唯法入，[＊]除法界六識界，餘心意識界。	The mind is retributable, and the mind only enters into the law, [*] divides the six consciousness realms of the law realm, and the mind consciousness realm.
餘如入廣說。	Yu Rurui said.
於是十界，色陰所攝。	So the ten worlds, taken by Seyin.
法界[1]除泥洹，四陰所攝。	Dharma World [1] In addition to mud, photographed by the Four Yin.
七界，識陰所攝。	The Seven Realms, taken by Consciousness of Yin.
十一界，十一入所攝。	Eleven Realms, taken by Eleven Entrance.
七界，意入所攝。	The seven realms are taken by intention.
十一界，苦諦所攝。	The Eleven Realms, photographed 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 not by the truth.
法界，四諦所攝、或非諦所攝。	The realm of Dharma, taken by the four truths, or not by the truth.
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 not by the truth.


問：	ask:
云何說化境界？	What does the cloud say about the realm 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 this Dharma Yin enters the realm as the realm, the types and conjunctions of the various sayings are Yin, the door-phase is the entrance, and the self-nature is the boundary.
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。	The second world-honored person speaks the truth of suffering by the yin door for the Ligen people, the truth of suffering for the middle root people, and the truth of suffering for the blunt root people by the boundary.
復次於名著相人以略說色，以分別名說陰。	Repeatedly after the masterpieces, people use a brief description of color, and use separate names to say yin.
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 the coloring phase people use the distinction of color to give a brief explanation of the name, and the famous color phase people to use the name and color to say the boundary.
復次說自性處，說陰，說處事，說入，以處事說心起、說界。	Repeatedly talk about self-nature, talk about Yin, talk about dealing with things, talk about entering, talk about the heart and the world by dealing with things.
以如是等行界分別方便，此謂界方便(界方便已竟)。	In this way, it is convenient to wait for the boundaries of the trade, this is called the convenience of the trade (the convenience of the trade is over).


問：	ask:
云何因緣方便？	Why is cloud 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 predestined action, action predestined consciousness, knowledge predestined to name and form, name and form predestined six factors, six factors predestined touch, touch predestined feeling, be predestined to love, love predestined to take, take predestined existence, predestined to live, birth predestined to old age, grief and suffering, If it is all suffering.
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 extinguishing with ignorance leads to destruction, extinguishing with acquaintance leads to extinguishment, extinguishing with name and form, extinguishing with name and form leads to extinguishment, extinguishment with six entering extinguishment, extinguishes with ignorance, destruction by contact, and destruction with love , If you die with love, you will die, if you die, you will die, if you die, you will die, and if you die, you will die with sorrow and grief.
於是無明者，不知四諦。	So the ignorant does not know the four truths.
行者，身口意業。	Walker, body, mouth and mind.
識者，入胎一念心名識。	Those who know, think of mind, name and consciousness when they are born.
名色者，共相續心起心數法，及迦羅邏色。	Mind and form have the same continuity of mind-starting mind-numerating method, and Kaluluosi.
六入者，六內入。	Six entrants, six entrants.
觸者，六觸身。	The one who touches, six touches the body.
受者，六受身。	Receiver, six receivers.
愛者，六愛身。	Lovers, six love bodies.
取者，四取。	Whoever takes it, takes four.
有者，是業能起欲、色、無色有。	If there is one, karma can evoke desire, color, and colorlessness.
生者，於有陰起。	Those who live, Yu Youyin rise.
老者，陰熟。	Old man, familiar.
死者，陰散壞。	The dead, the yin is scattered and broken.


問：	ask:
何故無明緣行？	Why is there no clear fate?
何故生緣老死？	Why do you live and die?
答：	answer:
於此無[2]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。	There is no [2] ordinary people here, and I do not know why in the Four Truths. The Five Yin Yin Long Nights are happy with my things and become touched by others. If there is joy and happiness, harmony is thought.
彼思惟使，非智所處，為得有成住於有，如種在耕熟田。	He thinks and enlightens, not where wisdom is, to live in existence in order to achieve success, just like planting in the cultivated field.
無彼識為有滅。	No one knows that there is extinction.
此謂無明緣行。	This is ignorance.
彼無明所起行，思入有著於有相事成為聚，於轉有起相續。	He starts from ignorance, thinking and entering has a continuity when there is a relationship.
識於有隨心非斷，是故行緣識。	Consciousness depends on one's heart and does not break, which is the predestined consciousness.
如除日無光明，住地增長。	If there is no light except day, the residence will grow.
如是除識無名色，於無體住增長，如荻相[3]猗展轉相依。	In this way, in addition to the awareness of namelessness, the growth in the intangible life, such as the development and transformation of Oixiang [3].
是故識緣名色。	It is because of the origin of name and color.
依處餘名共生起，意入增長；	Symbiosis according to the name of the place, the intention grows;
依名命四大及食時緣，餘五入起增長。	According to the name and destiny of the four major factors and eclipse time, Yu Wu enters and grows.
非餘此緣，是故名色緣六入。	This is not the reason for this, but the reason is the six-entry of color.
餘根境界識和合起觸，是故六入緣觸。	Yugen Realm Consciousness Harmony starts to touch, which is the reason for Six Paths.
以觸受或苦、或樂、或不苦不樂。	To touch or suffer, or to be happy, or not to be bitter or unhappy.
非所觸，是故觸緣受。	It is not touched, but it is touched.
癡凡夫受樂成著，復更覓受苦，彼對治覓樂。	A idiot who is happy becomes a book, and finds suffering again and again, and he seeks pleasure from treatment.
若受不苦不樂受捨，是故受緣愛。	If you don’t suffer and don’t feel happy, it’s because of love.
以渴愛急取愛處，是故愛緣取。	To take love with thirst and eagerness is to take love by reason.
彼有取作事為有種，是故取緣有。	He has to take things as a kind, because of the reason.
以如業所勝生於諸趣，是故有生。	To be better than to be born in all kinds of interests is to live there.
以生成老死，是故生緣老死。	In order to produce old age and death, it is the cause of life and death.
如穀為種緣，如是無明緣行可知。	If the valley is the seed condition, it can be known if there is no clear condition.
如種為[4]牙緣，如是行緣識可知。	If the species is [4] tooth margin, it can be known by the action of predestined consciousness.
如[＊]牙為[5]葉緣，如是識緣名色可知。	For example, [*] tooth is [5] leaf margin, so we can know the name and color of fate.
如[＊]葉為枝緣，如是名色緣六入可知。	For example, [*] leaves are the edge of the branches, and the six-entry of the name and color is known.
如枝為樹緣，如是六入緣觸可知。	If the branch is the edge of the tree, if the six-entry edge is touched, it can be known.
如樹為花緣，如是觸緣受可知。	If the tree is a flower border, it can be known if it touches the border.
如花為汁緣，如是受緣愛可知。	If the flower is the fate of juice, it can be known if the fate is love.
如汁為米緣，如是愛緣取可知。	If the juice is the rice fate, if the love fate is taken, we can know.
如米為種緣，如是取緣有可知。	If rice is the kind of predestined condition, it can be known if the predestined condition is taken.
如種為[＊]牙緣，有如是緣生可知。	If the species is [*] tooth margin, it can be known that it is predestined.
如是起種[6]種相續，如是前際不可知、後際亦不可知。	If it is a kind of continuation [6], if it is unknowable before and unknowable afterwards.
如是生無明為初因緣相續，其前際不可知、後際亦不可知。	If the birth of ignorance is the continuation of the initial cause and condition, the former is unknown and the latter is also unknown.


問：	ask:
無明何緣？	What is 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 ignorance predestined, entanglement is entanglement, and entanglement is contingency.
復次一切諸煩惱成無明緣。	All the troubles will become ignorance.
如佛所說：	As the Buddha said:
從漏集起無明集。	From the leakage set to the ignorance set.
復次如一心法，以眼見色，癡人起愛。	Repeatedly like one-mind method, see the color with the eyes, ignorant love.
於此時淨樂者心癡，此謂無明。	At this time, those who are pure music are obsessed with ignorance.
思著，是無明緣行。	Thinking about it is ignorance.
心著，此行緣識。	Mind, this trip is fate.
知相應心數法及彼所造色，是識緣名色。	Knowing the corresponding mind-numeracy method and the physical form created by it is the consciousness of predestined mentality and form.
從[7]受生喜，緣喜故、喜色緣故諸根清淨，是名色緣六入。	From [7] to receive birth and happiness, for the sake of happiness, for the sake of happiness and color, the roots are pure, which is the six-entry of name and color.
無明觸是六入緣，觸喜觸緣受欲。	Ignorance touch is the six-entry condition, touch happiness touch condition and desire.
受緣愛，以著取淨樂。	To be loved by fate, for pure pleasure.
是愛緣取，以著思是取緣，有彼法起，是有緣生。	It is love predestined to take predestined condition, thinking is predestined to take predestined condition.
住已是老，念散壞是死。	To live is old, but to dissipate is to die.
如是於一剎那成十二因緣。	In this way, twelve causes are formed in an instant.


問：	ask:
彼十二因緣分，幾名煩惱？	How many troubles are there due to fate?
幾名業？	How many famous businesses?
幾果報？	How many results?
幾過去？	What time is it?
幾未來？	What is the future?
幾現在？	What time is it now?
幾因緣？	How many fate?
幾已起？	How many times has it started?
云何因緣？	What is the cause of cloud?
云何因緣法？	What is the cloud?
此二何差別？	What is the difference between these two?
何因緣[8]染性？	What causes [8] dyeing?
答：	answer:
三煩惱，無明、愛、取。	Three troubles, ignorance, love, and taking.
二業，行、有。	The second industry, line, have.
餘七，果報。	Yu Qi, retribution.
於是名煩惱者，成因為有後生，如畫師色。	So the name of the troubled person, because of the offspring, like a painter.
其事不自生，如畫師色事。	It's not self-reliant, like a painter's lust.
煩惱令起，有緣得生，如種種色。	Troubles arise, predestined to live, like a variety of colors.
二過去，無明及行。	2. In the past, ignorance and action.
二未來，生、老死。	Second, the future, 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。	If we take three o'clock, we know that there is no beginning of life and death.
十二分因緣者不應說，除十二因緣亦不應說。	Those who have twelve factors should not say anything, nor should they say anything except twelve factors.
爾時云何因緣？	What is the cause of Er Shiyun?
此十二法如次第展轉因故，此謂因緣。	These twelve methods turn to cause, which is called cause and condition.
起十二因緣分，已起法。	With twelve causes and fate, the law has been initiated.
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 the two, the different behaviors of the cause and condition, cannot be said unless it is achieved, or whether it is done or not.
以起因緣法行，已成就有為，此二法差別。	There is a difference between the two methods of acting on the basis of cause and condition.
何因緣[＊]染性者，以是行、以是相，成無明行。	What causes and conditions[*] Those who are affected by sex will act as ignorance.
緣彼行、彼相、彼性，彼聖人不他緣，以慧[9]明通達。	It depends on the other line, the other appearance, and the other nature, and the other saint is not dependent on the other, with wisdom [9] clear and masterful.
如是一切，此謂因緣[＊]染性。	If it is all, this is called karma[*]infection.
復次此因緣，以七行可知。	Repeating this cause and condition can be known by the seven elements.
如是以三節、以四略、以二十行、以輪、以牽、以分別、以相攝。	If it is based on three verses, four strategies, twenty lines, wheels, lead, distinction, and photograph.
云何以三節？	Why does the cloud have three knots?
諸行及識，其間第一節；	The various lines and consciousness, the first section of it;
受及愛，彼間第二節；	Received and loved, the second verse between them;
有及生，彼間第三節。	There is time to live, in the third quarter.
於過去以業煩惱緣現在果報，是[1]第一節；	Retribution in the past by karma defilements is now the first section of [1];
以現在果報緣現在煩惱，第二節；	Retribution to the present troubles now, the second quarter;
以現在煩惱緣未來果報，第三節。	Repay the future with the troubles of the present, quarter 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 causal knots have a joint, and the second causal knot is not a knot.
有節者何義？	What is the meaning of those who have festivals?
答：	answer:
終無間未度陰入界，以初業煩惱緣故。	It is because of the troubles of the first karma.
於諸趣更有生，此謂有生節。	Yu Zhuqu is more lively, which means there is a festival.


問：	ask:
云何成？	Yun Hecheng?
答：	answer:
彼入無明愛相應，以造功德。	He enters the ignorance to respond in order to make merit.
惡業凡夫，彼於此時謂死。	Evil karma ordinary people are 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 with death, lying on the place of the dead, not seeing this world, not seeing the other world, losing thoughts, not thinking, and suffering from life.
意念智成退、身勇猛成退，諸根漸漸失。	The mind becomes retreat, and the body becomes retreat with courage, and the roots are gradually lost.
從身或上或下，命根失、燥失，如多羅葉燥。	From the body up or down, the root of life is lost and dryness is lost, such as dry leaves.
於此時如眠夢，以[2]葉四法起業、業相、趣、趣相。	At this time, like a sleepy dream, I use [2] the four methods of Ye to start career, karma, interest, and interest.
云何業？	What is the cloud?
是其所造，或功德或非功德，或重或輕、或多或少。	It is made by it, either meritorious or not meritorious, more or less, more or less.
如近其初所造，彼業即起。	Just as it was made in the beginning, the other industry arises immediately.
業相者，彼處所依造業，彼處即起業伴侶。	Those who are karma, rely on karma wherever they are, and where they are karma partner.
業相起，彼於時或如現作業。	The karma starts, and then works as it is.
趣者，以功德緣善趣起，以非功德緣惡趣起。	Those who are interested start with merit due to good taste, and non-merit due to evil.
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。	Those who have the name and interest, the three things are combined when they are born, and the metamorphosis is born everywhere, from the place where it was born, or the palace or sitting place, or the mountain or tree or the river, according to its interest and taking together.
彼於此時往彼，或倚或坐或臥，見彼或取。	He will go to the other at this time, or lean or sit or lie down, see him or take 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[3]終。	At this time, he first created karma and karma, or interest and interest phases to do things, with the speed of mind appearing and disappearing, the end of life, the speed of mind is endless, and the roots of life and death become the end [3].
終心無間次第，以速心起，唯彼業或彼業相，或[4]趣或取相作事。	Ending the mind without interruption, start with the speed of the mind, only the other karma or the other karma, or [4] fun or taking the phase to do things.
果報心處度於後有，如燈[5]燃燈，如從火珠出火。	The retribution center is in the back, like a lamp [5] burning a lamp, like a fire from a fire bead.
彼節心起，故如伴侶。	The heart rises in this festival, so it is like a partner.
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, depending on the impurity of the parents, the 30-color karma is formed, and there are ten in the body.
彼於老剎那無心過節，四十六色成起。	He unintentionally celebrated the festival in the old moment, and the forty-six colors were formed.
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。	Karma created the two-colors of the thirty-seventh-festival and the eight-no-mindedness of the festival. At the old moment, the two-colors form a total of fifty-four colors.
業所成三十食時所成三色及八[6]如是起，識緣名色、名色緣識。	The three colors and eight [6] formed when the karma is formed at 30 eclipses arise in this way.
如是成有節，於是[7]成三節可知。	If there is a section, then [7] is divided into three sections.


問：	ask:
云何以四略？	Why does the cloud use 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, walking in the past karmic defilements, consciousness, name and form, six enthusiasm, touch, and receiving the present karma defilements, love, taking, and being in the present karma defilements, birth, old age and death due to the future karma retribution.
如是以四略可知。	It can be seen from the four strategies.


問：	ask:
云何以二十行？	Why does the cloud have twenty lines?
答：	answer:
以取無明過去愛及取，以煩惱相成所取；	To take ignorance, love and take in the past, take troubles to achieve each other;
以取行過去有，以業相成所取；	To take the past, to take the karma for mutual success;
以取識名色六入觸受現在，以果報相生及老死成所取；	Recognize the six elements of name and form to touch and feel the present, take the result of retribution to life and death through old age;
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；	To get the current behavior, to get the result of the karma;
以取生老死未來識名色六入觸受成所取。	It is derived from the six factors of life, old age and death in the future.
此二十四法，以取其成就成二十。	This twenty-four method, take its achievement into twenty.
如阿毘曇所說：	As Abhitam 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。	In the beginning of karma, ignorance is ignorance, gathering is action, seeking is love, seeking is taking, thinking is there, these five methods exist in this life, and the initial work is the cause.
不了[8]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。	No. [8] To know ignorance is ignorance, to gather is to act, to find is to take, to think is to have, these five methods are in this karma, for the future life time, the future life time knowledge, it is pure 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。	It is to touch, to touch, to take, to receive, these two methods will be born in the future, and work here is the condition.
如是以二十行可知。	This can be seen in twenty lines.
云何以輪？	Why does the cloud turn?
無明緣行，行緣識，乃至生緣老死，如是皆苦陰起。	Ignorance of predestined action, action of predestined consciousness, and even life predestined to old age and death, all these are suffering.
於此皆苦陰無知，此謂無明。	Here are all bitter and yin ignorance, this is ignorance.
無明緣行者，復如是以輪可知。	Those who are ignorant of predestined destiny will know again in the wheel.
云何以牽？	Why does the cloud hold?
二牽，所謂無明所初及老死所初於是。	Two-strength, the so-called ignorance at the beginning and the old death at the beginning.


問：	ask:
云何無明所初？	Yun He is ignorant at the beginning?
答：	answer:
是說次第。	It's the second order.
云何老死所初：	The beginning of Yun He's death:
是度次第。	It's the first time.
復次無明所初，是有邊際面未來知道。	At the beginning of repeated ignorance, there is a marginal future to know.
老死所初者，初邊際面過去知道。	For those who are new to the old death place, Chu Bian will know it in the past.
如是以牽可知。	This can be seen by pulling.


問：	ask:
云何以分別？	Why are clouds different?
答：	answer:
二種因緣，世間因緣及出世因緣。	There are two kinds of karma, world karma and birth karma.
於是無明所初，是世因緣。	So the beginning of ignorance is the cause of the world.


問：	ask:
云何出世因緣？	Why is Yun He born?
答：	answer:
苦依苦、信依信、喜依喜、踊躍依踊躍、[9]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 according to suffering, faith according to faith, joy according to joy, eagerly dependent on enthusiasm, [9] leaning on [＊] leaning on, leaning on leaning, arranging and arranging, knowing and seeing according to the truth, knowing and seeing according to the truth, disgusting and disgusting, having no desire according to no desire, Liberation depends on liberation and elimination of wisdom, which is called birth-fate.
復說四種因緣：	Let's talk about the four causes:
業煩惱為因，種為因，有作、共業為因。	Karma troubles are the cause, seeding is the cause, there are actions and karma as the cause.


問：	ask:
云何業煩惱為因？	What is the cause of the trouble?
答：	answer:
無明所初。	At the beginning of ignorance.
云何種為因？	What is the cause of cloud?
如種[＊]牙相續。	Such as [*] the teeth continue.
云何有作？	What is the cloud?
如化色。	Such as color.
云何共業為因？	What is the cause of the cloud?
如地雪山海日月。	Like snow, mountains and seas, the sun and the moon.
復有說：	It is said:
非此共業因，是諸色心法，時節為因，無有共業。	It is not the common karma cause, but the various physical minds. Season is the cause, there is no common karma.
如世尊說偈：	As the Blessed One said:


業不與他共，是藏他不偷，	Karma does not share with him, but hides him and does not steal,
人所作功德，其自得善報。	The merits of a person are rewarded with self-fulfillment.

如是分別可知。	The difference can be seen.


問：	ask:
云何以相攝？	Why is the cloud photographed?
答：	answer:
四種相攝，陰相攝、入相攝、界相攝、諦相攝。	There are four kinds of phase photography, Yin phase photography, entering phase photography, boundary phase photography, and truth phase photography.
於是無明、行、觸、愛、取、有，行陰所攝。	So ignorance, action, touch, love, take, and existence are captured by the yin.
識，識陰所攝。	Consciousness, the perception of Yin.
名色，四陰所攝。	Name and color, taken by the four yin.
六入，二陰所攝。	Six enters, taken by two yin.
受，受陰所攝。	Suffer, taken by Yin.
生、老死，色陰所攝及行陰所攝。	Birth, old age and death, the photos taken by the yin sex and the yin movement.
無明、行、觸、受、愛、取、有、生、老死法，入所攝。	Ignorance, action, touch, feeling, love, taking, being, birth, old age and death, enter the photo.
識意，入所攝。	Know the meaning, enter the photo.
名色，五內入所攝。	Names and colors, taken within the five inner circle.
六入，六內入所攝。	Six-in, six-in-one photo.
無明、行、觸、受、愛、取、有、生、老死，法界所攝。	Ignorance, action, touch, feeling, love, taking, being, birth, old age and death are captured by the world of law.
識意，識界所攝。	Consciousness, taken by the world of consciousness.
名色，五界所攝。	Names and colors, photographed by the Five Realms.
六入，十二諦所攝。	Six in, taken by the twelve truths.
無明、愛、取，十諦所攝。	Ignorance, love, and taking are taken by the ten truths.
餘九苦諦所攝。	Photographed by Yu Jiu Kudi.
出世因緣，道分，道諦所攝。	Birth karma, Dao division, Dao truth.
因緣滅，滅諦所攝。	The cause and fate are destroyed, taken by the truth.
如是以相攝可知。	If you take a photo to know.
如是以行因緣方便可知。	It is convenient to know if it is based on karma.
此謂因緣方便(因緣方便已竟)。	This is called convenience by fate (convenience by fate is over).


解脫道論卷第十	Liberation Taoism Volume 10


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11. THE FIVE METHODS



https://cbetaonline.dila.edu.tw/en/T1648_011	https://cbetaonline.dila.edu.tw/en/T1648_011


T1648 解脫道論卷/篇章十一	T1648 Liberation Taoism Volume/Chapter 11
解脫道論卷第十一	Liberation Taoist Volume 11
[1]阿羅漢優波底沙[＊]梁言大光造	[1] Arahant Ubo Disha [＊] Liang Yan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

五方便[2]品之二	Five conveniences [2] product 2
問：	ask:
云何聖諦方便？	How convenient is it?
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 Suffering, the Noble Truth of Suffering and Elimination, and the Noble Truth of Suffering.


問：	ask:
云何苦聖諦？	Why is the noble truth of the cloud?
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。	Life is suffering, old suffering, death suffering, sorrow, sorrow, sorrow, suffering, suffering, resentment and hatred will suffer, love parting from suffering, asking for not suffering, take a little bit of five to suffer.
生苦者，於眾生種類諸陰起，此一切苦集義。	Those who are born with suffering arise from the yin of all beings, and all suffering gathers righteousness.
老苦者，以生諸界熟，此失力色諸根念慧義。	The old and bitter ones are familiar with the realms of life.
死苦者，壽命滅，作畏怖義。	The dying, the lifespan is extinct, and the fear is terror.
憂苦者，至苦處心[3]畏懼，此內燒義。	The sorrowful, the most suffering in the heart [3] fear, burn righteousness here.
憂悲苦者，苦至語言，此內外燒義。	Those who are sorrowful, suffer as much as words, burn meaning inside and outside.
苦苦者，身苦，此因苦身義。	Those who suffer, the body suffers, this is because of suffering body righteousness.
惱苦者，心苦，此因苦心義。	Those who are troubled, the heart is suffering, because of the painstaking.
怨憎會苦者，與不可愛眾生共和合，此作苦義。	Resent and hate those who suffer, and reconcile with unlovable beings, this is the righteousness of suffering.
愛別離苦者，與可愛眾生共分散離別，此作憂苦義。	Loving farewell to those who are suffering, and dispersing and parting with lovely sentient beings, this is the righteousness of sorrow.
求不得苦者，樂得與不可愛別離、樂可愛和合，彼不得，失樂義。	Those who can't ask for suffering, happy to part with the unlovable, happy to reconcile with the cute, but can't do it, lose the happy righteousness.
已略說五受陰苦者，不離五受陰苦，是故以略五受陰苦。	It has been mentioned that the five sufferers are not separated from the five sufferings, so it is the fifth suffering.


問：	ask:
云何五受陰？	Yun He Wu Yin?
答：	answer:
色受陰、痛受陰、想受陰、行受陰、識受陰。	Sensitivity to yin, pain to receive yin, to receive yin, to practice yin, to realize yin.
如陰方便廣說，如是可知。	Ruyin is convenient to say, so you can know.
於是二種苦，處苦、自性苦。	So there are two kinds of suffering, suffering and self-suffering.
於是生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以[4]略五受陰苦，此謂處苦。	Therefore, suffering from life, suffering from death, resentment and hatred, love and parting from suffering, not to ask for suffering, and suffer the yin suffering with [4] a little bit, which is called suffering.
憂苦、憂悲苦、惱苦，此謂自性苦。	Sorrow, sorrow, sorrow, and distress, this is called self-nature suffering.
三種苦者，苦苦、壞苦、行苦。	There are three kinds of suffering, suffering, suffering, and suffering.
於是身苦心苦，是謂苦苦。	So the body is suffering, which is suffering.
有漏樂受彼處壞，是謂壞苦。	If there is a loss of happiness and being bad there, it is bad suffering.
五受陰行苦，此謂苦聖諦。	This is the noble truth of suffering.


問：	ask:
云何苦集聖諦？	Why does the cloud gather noble truths?
答：	answer:
愛令復生，與欲共起，處處起如是欲愛、有愛、不有愛。	Love resurrects, rises with desire, everywhere like desire, love, and no love.
此愛令復生者，有愛多成令有生愛。	This love brings back to life, there is love that makes more love.
苦集者，唯愛不共，故說苦集。	Those who suffer from suffering, only love does not share, so they say suffering.
與欲共起者，唯愛令歡喜名起，令染名染。	Those who rise with desire, only love makes the name of Huanxi and dyes the name.
共染起喜，起者是處，處令身性起，是處歡喜。	When we get together, we are happy.
是處可愛色，是處歡喜。	It's cute and joyful.
如是欲愛、有愛、非有愛，除有愛及不有愛，餘愛是欲愛。	If there is love, there is love, and there is no love, except for love and no love, remaining love is love.
有愛者，與常見共起。	Those who love, together with the common.
非有愛者，與斷見共起。	Those who don't have love, start with the judgment.
此謂苦集聖諦。	This is the noble truth of suffering.


問：	ask:
云何苦滅聖諦？	Why bother to destroy the Noble Truth?
答：	answer:
唯愛滅無餘、捨、遠離、解脫、無處，此謂苦滅聖諦。	Only love is extinct, abandoning, staying away, liberating, and having nowhere. This is the noble truth of suffering.


問：	ask:
不然。	otherwise.
此亦集滅，何故世尊說苦[5]因滅？	This is also set, why the Lord said suffering [5] because of extinction?
[6]答：	[6] Answer:
苦因滅故成不生滅，應作證義，是故集滅，世尊說苦滅。	Suffering cannot arise and die because of its extinction, and it should be the testimony. Therefore, the Blessed One says that suffering is extinguished.


問：	ask:
云何苦滅道聖諦？	Why bother to contemplate the Noble 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。	These eight righteous separations, such as right view, right thought, right speech, right karma, right life, right effort, right thoughts, right concentration.
正見者，四諦智。	Right view, the four truths of wisdom.
正思惟者，是三善思惟。	Right thinkers are three good thoughts.
正語者，離四惡行。	Right-speakers, away from the four evil deeds.
正業者，是離三惡行。	Righteous people are the three evil deeds.
正命者，離邪命。	The righteous fate is free from evil fate.
正精進者，四正[7]勤。	Those who are positive and diligent, four are [7] diligent.
正念者，四念處。	Mindful people, four mindful places.
正定者，四禪。	Those who are samādhi are the four meditations.
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。	If you practice the holy path again and again, Yu Nihuan knows that seeing this is right view, only when Nihuan feels right thinking, the judgment of evil words is right speech, the judgment of evil karma is right karma, the judgment of evil life is right life, and the diligence of breaking evil is righteous diligence. Nihuan mindfulness is mindfulness, and concentration on Nihuan is right concentration.
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 strength of wisdom, the feet of wisdom, the choice of Dharma, and the 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。	Diligent root, diligent energy, diligent wishful foot, wishful wishful foot, diligent enlightenment, four righteous diligence, become internal diligence.
念根、念力、念覺分、四念處，成入內正念。	Mindfulness roots, power of mind, division of mindfulness, four mindful places, become 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。	Root of concentration, concentration, wishfulness, root of faith, confidence, concentration, happiness, yue, and sacrificing points, to become inner positive concentration.
如是三十七菩提法，成入八正道內，此謂苦滅道聖諦。	If it is the thirty-seven bodhi method, you can enter into the eightfold path, which is the noble truth of suffering.
此[8]謂四聖諦。	This [8] is called the Four Noble Truths.


問：	ask:
何故說四聖諦，不三不五？	Why say the four noble truths, not three and five?
答：	answer:
一切疑。	All doubts.
為世間出世間果因故成四。	There are four reasons for the world's emergence.


問：	ask:
云何？	Yun Ho?
世諦果苦，集世諦因，果滅，出世諦果。	The truth of the world is bitter, the cause of the truth of the world is gathered, the effect is destroyed, and the truth of the world is born.
道，出世諦因。	Dao, the truth of birth.
[9]是故四，不三不五。	[9] So four, not three and five.
復次應知、應斷、應證、應修，以四句故成四。	Repeatedly should know, should be judged, should be proved, should be repaired, with four sentences to make four.
此四聖諦，以十一行可勝可知。	These four noble truths can be known by eleven lines.
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。	For example, in terms of sentence meaning, phase, order, omission, metaphor, distinction, number, one, various, order, broadly photograph.


問：	ask:
云何以句義？	What is the meaning of cloud?
答：	answer:
聖諦者，聖人所說名聖諦，通達彼故成聖諦。	The Noble Truth, the noble truth called by the saint, understand the other and become the noble truth.
諦者，如是義、不異義、自相不異義。	The truth is, if it is righteous, not different, and self is not different.
苦者[10]果義，集者因義，滅者隨滅義，道者見第一義。	The suffering [10] fruit righteousness, the gathering is for righteousness, the one that destroys the righteousness, and the Taoist sees the first righteousness.
如是以句義可知。	This can be understood by the sentence meaning.


問：	ask:
云何以相？	Why does the cloud look like?
答：	answer:
苦者過患相，集者因相，滅者不生相，道者方便相。	The suffering person suffers from the suffering phase, the concentrator suffers from the phase, the destroyer does not produce the phase, and the Taoist facilitates the phase.
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。	Suffering people repeatedly force anxious phase, worry phase, active phase, and boundary phase, gather people gather phase, cause condition phase, reconcile phase, and form phase, and exterminate form separate phase, lonely phase, non-action phase, spirit phase, Taoism The person multiplies phase, makes phase, see phase, and depends on phase.
如是異相可知。	If it is out of phase, we can see.


問：	ask:
云何以次第？	Why is the cloud in order?
答：	answer:
以麁義及證義，初說苦諦。	In the beginning of the meaning of suffering and proof, the truth of suffering is explained.
此苦以此生第二集。	This suffering is the second episode of this life.
此集滅是此苦滅，第三滅。	This episode is the end of suffering and the third.
此方便為實滅，第四說道。	This convenience is the real extinction, the fourth said.
如明了醫，初見病源，後問病緣，為滅病故，如病說藥。	If you understand the doctor, you can see the source of the disease at first, and then ask about the cause of the disease.
如是病，如苦可知。	If it is sickness, it is known as suffering.
如是病因緣，如集可知。	If it is the cause of disease, such as the collection can be known.
如是病盡，如脫滅可知。	If it is exhausted, it can be known if it is gone.
如是藥，如道可知。	If it is medicine, it is known as Tao.
如是以次第可知。	If this is the order, we can see.


問：	ask:
云何以略？	How to omit the cloud?
答：	answer:
生是苦，令生是集，苦止是滅，令止是道。	Birth is suffering, life is gathering, suffering is extinction, and cessation is Tao.
煩惱處是苦，煩惱是集，斷煩惱是滅，斷方便是道。	The troubles are suffering, the troubles are the concentration, to break the troubles is to die, and the convenience is the way.
苦能起[11]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 start [11] Open the body to see the door, gather energy to start [*] Open to see the door, off to see the door [＊] Open the common door, the way to see the door [＊] Open the evil to see the door.
如是以略可知。	This can be seen slightly.


問：	ask:
云何以譬喻？	What is cloud metaphor?
答？如毒樹，如是苦可知。	answer? Like a poisonous tree, so suffering can be known.
如種，如是集可知。	Such as kind, such as set can be known.
如是燒種，如是滅可知。	If it is burning seeds, it can be known if it is destroyed.
如火，如是道可知。	Such as fire, such as Tao can be known.
如此岸有苦有怖畏，如是苦可知。	There is suffering and fear in such a shore, so suffering can be known.
如流，如是集可知。	Such as flow, such as set can be known.
如彼岸無苦無怖畏，如是滅可知。	As the other shore has no suffering and fearlessness, it can be known if it is destroyed.
如船能[1]渡，如是道可知。	If the boat can cross [1], the way is known.
如擔擔，如是苦可知。	If you are burdened, you can know if it is suffering.
如取擔，如是集可知。	If you take the burden, you can know the collection.
如置擔，如是滅可知。	If you take the burden, if you die, you can know.
如置擔方便，如是道可知。	If it is convenient to bear the burden, it can be known by the way.
如是以譬喻可知。	This can be understood by analogy.


問：	ask:
云何以分別可知？	How can clouds be known separately?
答：	answer:
四種諦，語諦、各各諦、第一義諦、聖諦。	There are four truths, the truth of language, each truth, the first truth, and the noble truth.
於是說實語非不實，是謂語諦。	So the truth is not false, it is the truth of the predicate.
於各各諦大入諸見，此謂各各諦。	In the various truths, this is the meaning of each truth.
彼諦比丘妄語愚癡法，彼不妄語愚癡法是諦。	The Bhikkhu talks silly and foolishly, and he does not talk foolishly and foolishly is the truth.
泥洹者是第一義諦。	The muddy person is the first meaning.
是聖人所修行，是聖諦。	It is the practice of the saints, the noble truth.
於此所樂聖諦。	Here is the noble truth.
如是以分別可知。	If so, we can see separately.


問：	ask:
云何以數可知。	How many clouds can be known.
答：	answer:
除愛，於三地善不善無記法是苦諦；	Except for love, the truth of suffering is the truth of suffering in the three places.
愛是集諦；	Love is the essence;
斷彼是滅諦；	To cut the other is to kill the truth;
[2]八分道是道諦。	[2] The Eighth Way is the Truth.
復次除愛，餘煩惱，於第三地善不善無記法是苦諦；	Repeatedly remove love and other worries. In the third place, good or bad is the truth of suffering;
愛及餘煩惱是集諦；	Love and other worries are the essence;
斷彼是滅諦；	To cut the other is to kill the truth;
道者是道諦。	Taoists are Taoism.
復次除愛，餘煩惱一切不善，於三地善有記法是苦諦；	Excluding love again and again, and worrying about all unwholesomeness, goodness in the three places is the essence of suffering;
愛及與煩惱一切不善是集諦；	Love and troubles and all badness are the essence;
斷彼是滅諦；	To cut the other is to kill the truth;
道是道諦。	Tao is the truth of Tao.
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；	Excluding love, troubles, and all unkindness again and again, unkindness in the three places, and no memory 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 other troubles and all unkindness, in the three places, this collection of truth;
斷彼是滅諦；	To cut the other is to kill the truth;
道是道諦。	Tao is the truth of Tao.
於是覓有氣味義是愛，集有結使義，餘煩惱是集；	So to find scented righteousness is love, gather together to make righteousness, and other troubles are gathered;
以可斷義、以令起有義，一切不善是集；	To be righteous, to make uprising to be righteous, all badness is collected;
以令有義，於三地善法是集。	In order to make righteousness, good law in the three places is the collection.
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 surplus troubles are collections, and everything that is not good at the three places and goodness, or the truth of suffering or collection of truths, compels troubles, sorrows, and has sides, so it becomes the truth of suffering.
聚因緣、著和合相故，成集諦。	Gathering causes, affiliation, and conjugation, form the essence of collection.
如是以數可知。	It can be known by the number.


問：	ask:
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。	The four truths are composed of four elements into one, with the meaning of truth, the meaning of truth, the meaning of law, and the meaning of empty meaning.
如是以一可知。	This is the case.


問：	ask:
云何以種種可知？	How can the cloud be known?
答：	answer:
二諦，世諦、出世諦。	Two truths, world truth, birth truth.
世諦者，有漏、有結、有縛、有流、有[3]厄、有蓋、可觸、有取、有煩惱，所謂苦及集。	There are leakage, knots, ties, flow, [3] Evil, covered, tangible, taking, and troubles, so-called suffering and concentration.
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。	There is no leakage, no knot, no bondage, no flow, no [*]Earth, no cover, no touch, no taking, no troubles, so-called 滾道.
三諦有為，滅諦無為。	The three truths have action, and the elimination of truth is inaction.
三諦無色，苦諦有色無色。	The three truths are colorless, and the suffering is colorless and colorless.
集諦不善，道諦善，滅諦無記，苦諦善、不善、無記。	Collecting truth is not good, Tao is good, killing truth is not remembered, suffering is good, not good, and not remembering.
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 collection can be broken, the truth of extinction can be proved, and the truth of Tao should be repaired.
如是以種種可知。	If so, we can know everything.


問：	ask:
云何以次第廣？	Why is the cloud in the second broadest?
答：	answer:
以一種，有識身是苦，集我慢，斷彼是滅，身念是道。	In one way, the conscious body is suffering, the slowness of gathering oneself, the destruction of the other is destruction, and the mind of the body is the Tao.
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。	In two ways, name and form are suffering and ignorance, having love is gathering, deciding the other is extinction, and Samata and Vipassa are Tao.
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。	There are three kinds of accomplishment. The so-called suffering is the truth of suffering, the root of the three unwholesomeness is collection, to cut off the other is to extinguish, and morality, concentration and wisdom are the Tao.
以四種成：	In 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 body natures are suffering, the four inversions are collection, the inversion is cessation, and the four thoughts are Tao.
以五種成。	In five species.
五趣是苦，五蓋是集，斷蓋是滅，五根是道。	The five senses are suffering, the five senses are the collection, the broken senses are the extinction, and the five senses are the Tao.
以六種成：	In six species:
六觸入是苦，六愛身是集，斷愛身是滅，六出離法是道。	Six touches are suffering, six loving bodies are gathering, breaking off loving bodies is extinguishing, and six emergences are the Tao.
以七種成：	In seven species:
七識住是苦，七使是集，斷七使是滅，七菩提分是道。	The seven consciousnesses are suffering, the seven agents are gathering, the breaking of the seven agents is extinction, and the seven bodhi is the way.
以八種成：	In eight species:
八世間法是苦，八邪邊是集，斷八邪邊是滅，八正分是道。	The law of the eight worlds is suffering, the eight evils side is collection, the breaking of the eight evils side is extinction, and the eight righteous points are the way.
以九種成：	In nine species:
九眾生居是苦，九愛根法是集，斷彼是滅，九正作意根法是道。	Nine beings live in suffering, the root of nine love is collection, to cut the other is to destroy, the root of nine righteous minds is the Tao.
以十種成：	In ten species:
十方行是苦，十結使是集，斷結是滅，十想是道。	Ten directions are suffering, ten knots are gathering, breaking knots are extinction, ten thoughts are Tao.
如是以次第廣可知。	If this is the case, it is widely known.


問：	ask:
云何以攝？	Why is the cloud taken?
答：	answer:
三種攝，陰攝、入攝、界攝。	Three kinds of photography, Yin photography, Lu 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。	So the suffering is taken by the five yin, the collection of truth and the truth of the Tao are taken by the yin, and the extinction of the truth is not taken by the 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 taken in, the three truths are taken in, the eighteen truths of suffering are taken, and the three truths are taken.
如是以攝可知。	It can be seen by taking photos.
以此行於聖諦知令起，此謂聖諦方便(聖諦方便已竟)。	This is the Noble Truth Convenience (The Noble Truth Convenience is over).


[4]解脫道論分別諦品第十[5]二之一	[4] Distinguishing Taoism of Liberation [5] One of two

爾時坐禪人，已明了陰界入因緣諦，已得聞[6]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, people who were sitting in meditation had understood the essence of the cause and condition of the Yin world, and had heard [6] Jetutuo meditation, which is not free from the fear of evil in ordinary people, has observed the horror of evil, has observed the horror of life and death without beginning, and has not been able to obtain it for a moment. , I have viewed the three-hundred sabbatical metaphors, I have viewed the burning head love metaphors, without distinguishing the four noble truths, for distinguishing the noble truths, as convenience, as desire, as courage and diligence, and concentrating on predestined thoughts are sufficient.


問：	ask:
云何當作？	What is the cloud?
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。	The fourth noble truths of the zazen person should be heard, or slightly, broad or slightly broad, and chanting should be held by listening to righteousness.
是時坐禪人入寂寂坐，不亂心不去來心，四聖諦應令起。	It's when the person who sits in meditation sits in solitude, does not disturb the mind and does not come and go, the Four Noble Truths should be ordered.
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 suffering at the beginning should be ordered, either with yin or by entering or by boundary yin method, with self-phase and yin corresponding to the order, such as yin, it is convenient to speak widely, so you should know.
入者以入相應令起，如入方便廣說，如是當知。	Entrants start with the corresponding order, if the entry is convenient, say so, so know.
界者以界相應令起，如界方便廣說，如是當知。	Those who are in the world start with the corresponding order. If the world is convenient, it is convenient to say so.
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。	If the person who sits in the meditator has already entered the realm with Yin, only the Yin has entered the realm, without beings or life, and has made it possible to think about it.
爾時已略作二種[7]令起，所謂名、色。	Ershi has briefly made two kinds of orders [7], the so-called name and color.
於是色陰十入十界色，四陰意入七界，是名法入法界。	So Seyin ten enters the ten realms, and the four yin meaning enters the seven realms.
或名或色，餘名餘色。	Or the name or the color, the remaining color of the name.
餘[8]名餘色者以色空，色者以名空，名者以色不離，色者以名不離。	Yu [8] Those who are left behind use color, those who are color use name and space, those who name are color are not separated, and those who color are not separated from name.
如鼓聲唯依名色生。	Like the sound of drums, it is born only by name and color.
依色名生，如盲跛遠行。	The name of Yi Se is like a blind and lame travel.


問：	ask:
名色者何差別？	What is the difference between name and color?
答：	answer:
名者無身，色者有身。	The name has no body, but the color has body.
名者有所知，色者無所知。	The name knows, the color knows nothing.
名者輕轉，色者遲轉。	The famous person turns lightly, the color person turns late.
名無聚，色有聚。	Name has no gathering, but color has gathering.
名者覺知思識，色者無此。	Those who are famous are aware, think and know, those who are sex do not.
色者行倚坐臥屈申，名無此。	The color is not so named.
名者知我行我倚我坐我臥我屈我申，色無此。	Famous people know what I do, I lean, I sit, I lie down, I bend, and I have nothing like this.
色者飲食噉甞，名無此。	The colorist eats and eats, and there is no such name.
名者知我飲我食我噉我甞，色無此。	The celebrity knows that I drink and eat, I eat and eat my boobs, and there is nothing like this.
色者拍戲笑啼種種言說，名無此。	The colorist laughed and talked about all kinds of words, and the name is nothing.
名者知我拍我笑我戲我啼我種種言說，色無此。	Famous people know that I shoot, laugh, play, cry, and say, nothing like this.
謂名色差別。	That is the difference between name and color.
彼坐禪人如是名色，唯以名色、無眾生無命。	The meditation man is like name and form, only name and form, no living beings and life.
已令起、已得行想，爾時一切作略。	It has been ordered, has been able to think about it, and then everything is planned.
苦諦者令起如實知見清淨，令名色起。	The bitter truth makes the truthful know and see pure, and the name and color rise.
此總語苦諦令起可知。	The bitter truth of this general language makes it clear.
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 meditation man has instructed the truth of suffering, thinking of sentient beings, and understanding the causes and conditions of suffering from then on.


問：	ask:
此苦何因緣何集？	Why is 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。	The meditator knows that this suffering is a cause and condition, the living has a cause and condition, some take it as a cause and condition, the one who takes love as a cause and condition, the lover receives as a cause and condition, the receiver touches it as a cause and condition, and the touched six enters as a cause and condition. The person who enters is the cause and condition, the person who knows is the cause and condition, the person who knows acts as the cause and condition, and the person who is ignorant 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。	If there is ignorance of predestined deeds, deeds of predestined knowledge, life predestined to old age and death, sorrow and sorrow are formed, and sorrow and sorrow arise.
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。	If the meditation person is bound by cause and condition, he can take a broad view, and sometimes he can make a strategy. This is the love of the condition, and the other is suffering.
或法住智、或[1]聖取因緣智，或離疑清淨，此眾語言集諦令起智。	Either the Dharma in the Wisdom, or [1] The Sage takes the Wisdom of Cause and Condition, or the Wisdom of Suspiciousness is pure.
彼坐禪人以令起苦集，於三[2]昧已度疑，爾時觀苦滅，誰滅？	He sits in the meditator to cause suffering to gather, Yu San[2] has dispelled his suspicion, and when he sees suffering is eliminated, who is eliminated?
為苦滅。	For suffering.
誰滅？	Who kills?
為此苦滅。	For this reason.
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 is what the Zen meditator knows, from birth and death to suffering and death, from birth and death to death, from death to death, from death to love, and from ignorance to death.
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。	If it is from ignorance and extinguishment, from ignorance to death, from ignorance to death, from birth and death to old death, sorrow, grief, and anguish, all sufferings and yin come to death.
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 sits in the Zen meditation is obliterated by cause and condition, and has been viewed extensively, and then I will make a brief.
彼坐禪人如是已令起滅諦，爾時觀苦滅道：	The meditation man had already ordered the extinction, and then the view said bitterly:
何道？	What way?
何具足為愛滅？	What is enough to destroy 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。	In this way, the meditation person knows the sufferings of the five yin views, and this path is sufficient for love to extinguish, so that the truth of the Tao, such as the truth, is convenient to speak, and 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。	If the person who is sitting meditation has ordered the Four Noble Truths in the order, at the time of the five yin receptions, the one hundred and eighty steps are used to converge and discern, and all the colors are past, inside or outside, big or small, or monstrous or wonderful. , Far or near, all forms are viewed with impermanence, suffering with a wide range, and non-self in a wide range.
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。	If all feelings, all thoughts, all actions, and all consciousnesses are in one yin and twelve methods, in five yin fifty-two into sixty, sixty uncommon, sixty suffering, sixty unself-seeing, and 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。	One hundred and eighty methods are repeated, six internal entry, six external entry, six consciousness body, six touch body, six receiving body, six thinking body, six thinking body, six love body, six enlightenment, and six views.
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 is sixteen to sixty, sixty is uncommon, sixty is bitter, sixty has no self-seen, three to sixty is one hundred and eighty.
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。	In the old age, when the sun, the moon, and the moon were half a day and at night, he would recite the moment, using the method of reversal to form a new cause, like the flame of a lamp.
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。	Discrimination with impermanence and action, suffering with evil interest, hunger, thirst and fear, seeking love, separation from 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。	Based on the concept of suffering and action, from the yin into the realm, the cause, the truth, the karma, the result, the cause and the result are born, there are no sentient beings, immobility, nothing, and 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。	Distinguish from perception, action and impermanence, to destroy righteousness, suffering to terrorize righteousness, selflessness is not true, to make a broad distinction.
苦者以怖義，無我以不實義，如是作略廣分別。	The bitter person uses fear and selflessness as unreal.
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, impermanence has been divided into the ordinary thinking, the suffering is divided into the pleasure thinking, and the non-self is divided into the self thinking.


問：	ask:
云何以無常廣分別？	Why does the cloud differ from impermanence?
答：	answer:
如實見一切諸行，無有為邊、滅為邊，於無相[3]或令起心，於無相界為安心，是故以無常廣分別。	Seeing all the deeds as they really are, the side of non-being is the side, the side of extinguishment is the side, in the non-phase [3] or awakening the mind, in the non-phase boundary is the peace of mind, so we use impermanence to broaden the distinction.


問：	ask:
云何以苦分別？	Why does the cloud make the difference?
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 the deeds make the heart terrifying, the heart starts from the making of a wish, and the heart is at ease when there is no wish. Therefore, we make a wide distinction with suffering.


問：	ask:
云何以無我廣分別？	Why is the cloud so different?
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。	Seeing all dharma, from then on he obeys the order to start the mind, and feel at ease in the empty world, so that there is no self-wide distinction.
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, the three existences, the five interests, the seven consciousness dwellings, and the nine living beings dwell respectively, in order to destroy fear, and to observe them with unreality (the separation of wisdom 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 meditator who sits in the five yin areas has been separated into the three phases, so that happiness enters and desires to cut off the various actions.
爾時現在內五受陰取彼相令通達起滅，如是此法以無生[4]現生，以生滅如是通達。	At that time, the inner five yin and the other phase make mastery come and go, if this method is born without birth[4], it is mastery with birth and death.
於是取相者，取相三種：	So those who take the phase, take three types:
取煩惱相、取定相、取毘婆[5]舍那相。	Take the defilement phase, take the fixed phase, take the viva [5] and give up that phase.
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。	So foolish ordinary people, when they see and hear the realm, often want to turn their minds upside down with happiness, their original intentions are good, and troubles here, like a moth throwing a lamp, this means taking troubles.


問：	ask:
云何取定相？	Where does the cloud take phasing?
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[6]如繫象，此謂取定相。	People who sit in meditation here are happy to have concentration. They start with the thirty-eight lines of mind and mind, and take the phases in one line to link the mind. For the sake of not chaos [6] such as linking images, this means taking the phases.


問：	ask:
云何取毘婆奢那相？	Why does the cloud take the image of Viva She?
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。	Changguan people have their original intentions based on wisdom, each of their appearances, feelings, thoughts, actions and perceptions. They are happy to give up and cultivate the other form, like catching a poisonous snake.
於此取毘婆奢那相可樂。	Take Viva She Naxiang Coke here.


問：	ask:
云何取受想行識相？	How can the cloud gain the understanding and understanding?
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。	Consciousness of the other color, either in the land, or in the water, or in the fire, or in the wind, or in the eyes or in the body.
如是觀彼受受相，或為樂、或為苦、或為不苦不樂。	If one observes the other's feelings, either for happiness, suffering, or not suffering or not happy.
如是觀彼想想相，或為色想、或為法想。	In this way, you can think about things, or for sex, or for Dharma.
如是觀知行行相，或為觸、或為思、或為覺、或為觀、或為作意。	If it is to observe, know, act and act, it is either touch, or thinking, or awareness, or insight, or intention.
如是觀彼識識相，或眼識、或意識。	In this way, it is to observe the other 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, observe the other and sit in meditation.
令起如是，取色受想行識相。	Let Qi be like this, picking color, thinking and thinking.
復次以二行取心相，以事、以作意。	Repeatedly take the two lines to take the mind, take things and think.


問：	ask:
云何以事取心相？	Why does the cloud take his 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。	With this thing, my heart rises, and when I watch him receive things in this way, think about things in this way, act in this way, and know things in this way, I will rise in my heart.
如是當觀，彼如是以事取心相。	In this way, he is based on things.


問：	ask:
云何以作意取心相？	Why does the cloud make intentions and views?
答：	answer:
如是我作意色此心起。	If it is my intention, I will feel like this.
如是當觀，如是我作意受想行我心起。	If it is to watch, if I do what I want, I want to do my heart.
如是當觀，如是已作意取心相。	If you are observant, if you have already made your mind.


問：	ask:
云何彼相成善取？	Where is the cloud?
答：	answer:
以是行、以是相，色受想行識[1]想以成觀。	So it is action, so it is appearance, color is received, action and consciousness [1] is thought to be insight.
若復堪更觀彼相，以此行、以此相，是謂彼相成善取。	If you regain your sense of the other's aspect, you will be able to take the other's aspect into the good.
通達生滅者，有起、有滅、有起滅通達。	Those who have mastery of birth and death have their rise, their death, and their mastery.
於是色已生現在，彼生相起變相滅。	So the color has been born now, and the other appears and disappears in disguise.
彼[2]二句以慧眼見。	He [2] two sentences can be seen with insight.
通達起滅，受已生現在受想行識，彼生相起變相滅。	Mastery arises and ceases, when the feeling is born and now the feeling is realized, the other births arise and disappear in disguise.
彼二句以慧眼見通達起滅。	The second sentence of Bi sees mastery rise and disappear with a wise eye.
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。	Repeatedly use the three elements to reach the beginning phase, and the three elements to reach the disappearing phase, such as the cause, the condition, and the self-savour.


問：	ask:
云何以因通達起相？	Why does the cloud take shape because of its mastery?
答：	answer:
愛無明業是因為陰起，以慧眼見，以因通達起相。	To love ignorance is because of the yin, see with the insight, and begin with the understanding.
云何以緣通達起相？	Why does the cloud come into being?
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。	Food margin is the origin of yin, touch margin is the origin of three yin, name color margin is the origin of awareness of yin, we can see with the wise eyes, and we can reach the origin with the maturity.


問：	ask:
云何以自味通達起相？	Why does the cloud come from its own taste?
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。	If the flames of the lamp continue to last, the beginning and the beginning of the new journey, see with the insight, and start with the self-taste.
於是以因、以起見，以集諦相成見，以[3]令起覺。	So take the cause, take the prejudice, take the prejudice of the truth, take the [3] to make the consciousness.
以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。	With condition, with self-taste, with the beginning to see the truth of suffering, with each other to see, and with an instant not to be felt.
如是以三行通達起相。	In this case, the three elements are accessible.


問：	ask:
云何以三行通達滅相？	Why does the cloud pass through the three phases?
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。	With the cause to extinguish, with the predestined to extinguish, with the self-smell to extinguish, then with the love to extinguish, with the ignorance to extinguish, with the karma to extinguish, the yin to extinguish, with the insight to see, with the cause to extinguish to the extinguishing phase.
以食滅，色陰成滅；	With food to die, color and yin become extinguished;
以觸滅，三陰成滅；	By touching off, the three yin becomes extinct;
以名色滅，識陰成滅，以慧眼見，以緣滅通達滅相。	To extinguish with name and form, to realize yin to extinguish, to see with wise eyes, to extinguish with fate to reach the phase of extinguishment.
如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相。	If the flames of the lamp continue uninterrupted, the first extinguishing action can be seen with the insight, and the extinguishing phase can be reached with self-taste.
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 essence of cessation is seen by the cause of death, what is seen by the phase, the awareness of non-birth, extinguished by the condition, tasted by the self, and extinguished.
以苦諦相成初見，以剎那不可得覺。	The first sight is made with the truth of suffering, and you cannot realize it in an instant.


問：	ask:
若以起滅見苦諦，以相得見，何故上智當起？	If you see the truth of suffering from the beginning of death, and you see the truth of each other, why should the wisdom be the beginning?
答：	answer:
何用起見滅？	For what reason?
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。	With the truth of suffering, one can see the unseen, and the suffering becomes full, and even all the deeds have been seen as they are. From the deeds, the mind has been raised, and the mind of the non-deeds has been realized.
從行相已令起心、於非行成度，是處見苦成滿，謂往邊故。	From the state of action has made the mind, and the action of the non-conduct to the degree, is to see suffering and become full, which means that the side is gone.
猶如飛鳥為火所圍未免怖畏，若[4]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。	As if a bird is surrounded by fire, it is fearful. If [4] does not reach the void, see the trouble surrounding the fire, and become the void. It is when you see the surrounding of the fire and become full.
於是以因、以緣、以起見，成通達因緣起相。	Therefore, based on the cause, condition, and presupposition, it becomes a mastery of cause and condition.
此有此起，此起故此成起。	This has this, this has therefore become.
因滅故及緣滅故，以見滅因緣，生相成通達。	Because of the cause of extinction and the cause of extinction, by seeing the cause of extinction, the birth and the phase become accessible.
此無有此不成，此滅故此滅。	There is no such thing as nothing, and therefore this extinction is extinct.
以自味，以起滅，見已起成通達。	With one's own taste, with the beginning and end, seeing has risen to become mastery.
知因緣法有為法起，彼起得知，彼滅亦知，彼[5]住亦知。	Knowing the cause and condition of the law has the action of the law, the other knows, the other is known, the other [5] is also known.
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。	If you see the four dharmas become known from the beginning and die, if it is the one-phase method, the various methods, the inaction method, and the rectification, then the one-phase continuation of the writings begins, the other sees not the various attachments, the beginning and the later turns to the various actions, and the other is destroyed Seeing can't become a clinging, self-dissociation, inaction.
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。	Seeing at the beginning and later cannot become ego-clinging, but the deeds of the beginning and the later stages are changed by causes.
[6]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。	[6] An unheard-of-mind person speaks often without knowing it, speaking with all kinds of unconsciousness, and speaking with nothing unconscious.
如是以法不覺成無事說。	If you follow the law, you can say nothing.
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, with equal language, with one aspect over language, with various aspects to form one aspect, to differentiate into various meanings;
以煩惱義成一性，以方便義成種種性；	Use troubles to become oneness, and to facilitate righteousness into various types;
以愛果成一性，以業果成種[7]種性。	Oneness is formed by the fruit of love, and the kind is formed by the fruit of karma [7].
彼坐禪人如是見一性，非於此執種種見；	This is how the sitting meditator sees one nature, instead of insisting on various views;
若見種種性，非於此執常見一性。	If you see all kinds of traits, it's not common to stick to them.
若現見一性，餘作餘覺除此見；	If you see the same nature, Yu Zuo Yu Jue sees that;
若現見種種性，彼作彼覺除此見。	If you see all kinds of traits now, you can see other things.
若現見一性，除此斷見；	If one sees oneness now, put it apart;
若現見種種性，除此常見。	If you see all kinds of sex, except this is common.
彼坐禪人如是以起滅，見一性、種種性，法明何以起？	If the person who is sitting in meditation starts and disappears, seeing one nature and various natures, how does the law arise?
現起諸行，見彼無事。	Seeing 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 the deeds do nothing, there is no place to rise and stay, to live in the nature, karma and combination as karma.
如是以止法生令生，於是以無命義及不動義，無事法可知。	If it is to stop the law and order to be born, then there is no destiny and immutability, there is no law to know.
以自性義及緣義，如是止法可知。	In terms of self-righteousness and predestined righteousness, it can be known in this way.
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。	Let Xian be nothing, order Xianye to do, if so, stop law and order, there will be nothing, and if so, stop law and name act.
於是以一性法覺苦相成通達，以種種性覺無常相成通達。	Therefore, the one-sex method is used to perceive the suffering and the mutual understanding, and the various sexual perceptions are the same as the impermanence.
以無事法覺，如是以[8]止法覺無我相成通達。	Sense of nothingness, such as [8] cessation of the sense that there is no self-community.


問：	ask:
彼坐禪人一切諸行，以無餘處觀起滅，為一處當觀耶？	He who sits and meditates on all the activities of the meditator, watching the rise and death with no more space, is one 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 the lines are taken from their phases, and there is no room for reaching the beginning and ending, and all the lines are full.
如人於大海一處以舌舐水，即知一切水醎。	If a person licks water with his tongue in the sea, he knows all the water.
如是於此可知。	This can be seen here.
以二行諸行令滿，以事、以不愚癡，於是諸行取其相通達生滅。	To fulfill the order of two deeds, to use things and not to be stupid, so that the deeds are interlinked and passed.
彼諸行以其事成滿，於是斷無智故，餘諸行以不愚癡成滿。	The other deeds are fulfilled by their deeds, so there is no wise reason, and the remaining deeds are not stupid.
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；	Therefore, the awakening and extinguishing of wisdom is the separation of wisdom from the deeds. All deeds are distinguished from the beginning, and then they are distinguished.
以起初邊成寂寂，以滅有邊成寂寂；	In the beginning, the side becomes lonely, and with the end, the side becomes lonely;
以起從起無初，以滅從滅無後。	From the beginning, there is no beginning, and from the end, there is no end.
是故起滅智，成諸行分別智(起滅智已竟)。	It is the reason that awakens and destroys wisdom, and separates wisdom into all deeds (the awakening of wisdom is completed).


彼坐禪人如是正見生滅相，善分別諸行，樂得滅樂定。	The meditator who is sitting in this way sees the appearance of birth and death rightly, distinguishes between good deeds, and is happy to die.
爾時不作意觀生，唯見心滅。	At that time, you don't think about life, only see the heart die.
以色事、以心生滅，依彼事見心滅。	The matter of Israel, the birth and death of the heart, and the death of the heart according to other things.
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。	If it is to hold on, to think about things, to act, to know things, to rise and fall with the heart, and to see the rise and fall of the heart according to other things.
復次以三行見滅如是，以聚、以雙、以分別。	Repeatedly use the three elements to see and die like this, to gather, to double, to separate.


問：	ask:
云何以聚？	Why does the cloud gather?
答：	answer:
於威儀、威儀所起心心數法，於其處以聚見彼滅。	Yu Weiyi, Weiyi's mind counting method, gather to see the other end.
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。	Repeatedly observe the impermanence of material, receive impermanence, think of impermanence, act impermanence, know impermanence, and then use impermanence to start the mind and count method in order to gather and see the other.
如是以苦事、無我事，如是以聚當見。	If it is hard work, no self-doing, if it is gathered together to see.


問：	ask:
云何以雙？	Why is the cloud double?
答：	answer:
此色無常已觀無常，隨無常起心見心生滅。	The impermanence of this form has been observed impermanence, and the mind sees the birth and death of the mind when it starts.
如是受想行識無常已觀，隨無常事起心見生滅。	In this way, the perception of impermanence is realized, and the mind sees the rise and fall of the impermanence.
如是[9]已苦事、已無我事，如是以雙當觀。	In this case, [9] has been suffering and has nothing to do with me.


問：	ask:
云何以分別？	Why are clouds different?
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。	Having observed this impermanence, the mind sees the birth and death of the mind when the impermanence occurs, and if one observes the multiple minds and dies separately.
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, we can observe and receive, think and practice impermanence, and see the birth and death of the mind when the impermanence arises.
如是觀苦觀無我，如是已分別，唯現觀彼滅。	If one observes suffering, one sees no self, if one is separated, only one sees the other and disappears.
其彼[1]苦滅事成專，常覓諸行剎那成得利。	The other [1] Suffering from hardship to eliminate things to become professional, and often to find all deeds to become profitable in an instant.
彼坐禪人以此慧非他緣，見一切世間。	This meditation person sees all the world with this wisdom.
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。	With one's own nature like a mustard head, life and death change in a single mind, then people who sit in meditation will see again.
如偈所說：	As the verse says:


此雙名色[2]性，　　展轉於一滅，	This double name-color [2] sex, 　　 turns into an extinction,
句滅緣彼滅，　　及彼因所生，	Sentence dies, fate and die, 　　 and he is born because of,
陰無常滅法，　　苦生法滅法。	The yin impermanence destroys the law, 　　 suffers the birth law and destroys the law.

如桴打鼓聲，　　亦不從眼生，	Like the sound of drums, 　　 does not come from the eyes,
色香等五法，　　亦不從色生，	The five methods of color, fragrance, etc., 　　 is not born from color,
亦不離二句，　　依緣生有為。	In the same way, 　　 depends on fate to produce something.

如桴打鼓聲，　　亦不從耳生，	Like the sound of drums, 　　 is not born from the ear,
色香等五法，　　亦不從聲生，	The five methods of color, fragrance, etc., 　　 is not born from the sound,
亦不離二句。	It is also true.
亦不從鼻生，	is not born from the nose,
色香等五法，　　亦不從香生，	The five methods of color and fragrance, 　　 does not grow from fragrance,
亦不離二句。	It is also true.
亦不從舌生，	is not born from the tongue,
色香等五法，　　亦不從味生，	The five methods of color, fragrance, etc., 　　 does not grow from taste,
亦不離二句。	It is also true.
亦不從身生，	is not born from the body,
色香等五法，　　亦不從觸生，	The five methods of color, fragrance, etc., 　　 will never happen,
亦不離二句。	It is also true.
[3]不從處色生，	[3] is not born from the place,
不從法[4]入出，　　依因緣依生。	If you do not follow the law [4] to enter and leave, 　　 depends on the cause and condition.

如桴打鼓聲，　　彼根最羸出，	Like the sound of drums, 　　 Biegen comes out most,
初因亦最羸，　　彼因亦最羸，	The first cause is also the least, and the other cause is also the least.
所起彼亦羸，　　共地此最羸，	From here, Yiyi, 　　 is the most lei in the land,
相應亦最羸，　　和合亦最羸，	Correspondingly is also the most lean, 　　 is also the most lean in harmony,
展轉此[5]常[A1]羸，　　展轉法不住，	Zhan Zhuan [5] Chang [A1] Lei, 　　 Zhuan Zhuan can not help,
亦無性展轉，　　無有能令起，	There is also no sexual development, 　　 cannot make it,
令起彼亦無。	Make no one else.
如乾闥婆城，	such as the city of Qiannapo,
是誰初令起？	Who first made it?
不以自身生，	do not live by oneself,
不以自力住，　　由隨他法生，	Don’t live by self-reliance, 　　 be born by letting others,
生諸有漏法。	There are many ways to fail.

[6]自體臝劣不自生，　　亦不自因不自事，	[6] Self-nakedness and inferiority do not regenerate, 　　 also does not cause or do nothing,
不有為處不自性，　　不自性行相諸有。	There is no self-nature in any way.

為生自身臝無時，　　無所從來無所行，	To live my own nakedness and timelessness, 　　 nothing and never do nothing,
處無所生為他國，　　心無我所命身性。	Where there is no place to be born for another country, 　　 heart has no life to order.

一心苦樂相[7]應速，　　剎那山海八萬劫，	One heart is bitter and happy[7] should be fast, 　　 the mountains and the sea 80 thousand calamities,
一住不再無二心，　　相應過去及當滅。	One stays no longer without two minds, 　　 corresponds to the past and dies.

現住一切彼諸陰，　　此等已去無[8]間失，	Now live all the other yin, 　　 this has gone without [8] lost,
未來當失於彼間，　　已[9]沒無異相不起，	The future should be lost to the other side, 　　[9] is not without exception,
以不生故現在生，　　從於心失世間無。	To be born now without death, 　　 from the heart is lost in the world.

第一義中無去來，　　未來無聚唯轉生，	There is no going in the first meaning, 　　 there is no reincarnation in the future,
住如芥子生諸法，　　彼法滅已是其初。	Living like mustard seeds give birth to all dharmas, and the extinction of other dharmas is the beginning.

世間以法初不[10]雜，　　不見去來不見生，	In the world, the beginning of the law is not [10] miscellaneous, 　　 can not see, go and come and see,
諸法不生如虛空，　　猶如電起須臾滅。	The dharmas do not arise like nothingness, and 　　 is like electricity and must die.

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 meditation man sees the extinction and enters into concentration, like a fire and smoke, the bodhi appetite rises in an instant, the light wise rises, the joy of joy and liberation starts, and the renunciation is unknown.
坐禪人於彼法或起亂、或起增上慢。	The person who sits in meditation may get into chaos or increase slowly in the other way.


問：	ask:
云何為除亂？	What is cloud chaos?
答：	answer:
彼坐禪人於法起喜，彼喜復令更安，如是彼[11]坐復更令安，成其心法調所攝。	The meditator who sits and rejoices in the Dharma, and the renewal of his joy makes him more peaceful, so he[11] sits and renews the renewal of peace, and becomes the tune of his mind.
若法調所攝心，從滅觀定，其心離常[12]難，常通達如是離去。	If the mind is absorbed by the law, and the mind is determined from the extinguishment, it is difficult for the mind to leave the permanence[12], but the permanence is the same.


問：	ask:
云何起增上慢？	Why does the cloud rise slowly?
答：	answer:
彼坐禪人於法初起光相，得出世間法。	At the beginning of the Dharma, the meditation man came to light and came to the world.
於未得成得相，常不更作精進，如是增上慢起。	When you have not achieved success, you will not be more diligent.
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 sitting meditation knows that this trouble is to calm chaos, knows the world law to act, and thus knows the world law muddy things.
如是知已，如是智除亂、除增上慢，唯見滅是善，修行多[13]修(觀滅智已竟)。	If one knows one's own knowledge, such as wisdom eliminates chaos, and increases slowness, only seeing annihilation is good, and practicing more [13] practice (seeing the extinction of wisdom).


解脫道論卷第十一	Liberation Taoist Volume 11


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12. DISCERNING TRUTH



https://cbetaonline.dila.edu.tw/en/T1648_012	https://cbetaonline.dila.edu.tw/en/T1648_012



T1648 解脫道論卷/篇章十二	T1648 Liberation Taoism Volume/Chapter 12
解脫道論卷第十二	Liberation Taoism Volume 12
[＊]阿羅漢優波底沙[＊]梁言大光造	[＊]Arahant Ubaldisha[＊]Liang Yan Daguangzao

梁扶南三藏僧伽[A1]婆羅譯	Liang Funan Tripitaka [A1] Borneo translation

分別諦品[14]第十二之二	Distinction [14] twelfth bis
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。	If the meditation person is observing annihilation by observing annihilation, he fears the cause of the yin as well as the generation of the yin. The three beings, the five senses, and the seven consciousnesses live in fear. He is like a wicked man who catches a knife and is fearful, like a poisonous snake. Fire gathering.
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。	In this way, it is formed by observing the destruction, fearing the cause of the yin, fearing the existence of the yin, fearing the three existences, the five interests, the seven consciousnesses, and the nine beings.
以無常現作意令畏想，以安隱令起無[15]想。	The intention of impermanence makes fear think, and the thought of peace makes no one think.
以苦現作意成畏生，以安隱令起無生。	Suffering is the intention to create fear of life, and peace is to make lifeless.
以無我現作意成畏相及生，以安隱令起無相及無生。	With the intention of being without-self, the fear-phase and the living are formed, and the non-phase and the living with the tranquility.
觀過患觀厭離軟隨相似忍，是其總[16]語(令起智怖已竟)。	Observation, suffering, apprehension and disgust, leaving the soft and similar to forbearance, is its general language [16].


彼坐禪人，以怖現修行令起智，樂解脫智生。	He who sits in meditator, awakens wisdom through practice, and liberates intellectual students with happiness.
彼陰相是怖者，樂解脫智起。	The other yin phase is a terrible person, happy to liberate from wisdom.
陰生為怖者，樂解脫智起。	Those who are born in the dark are happy to liberate and wit.
三有、五趣、七識住、九眾生居此怖者，樂解脫智起。	The three beings, the five interests, the seven consciousnesses, and the nine beings living in this horror, will be happy to liberate from wisdom.
如火所圍鳥，從彼樂解脫。	Like a bird surrounded by fire, free from Pile.
如人為賊所圍，從彼樂解脫。	Like people surrounded by thieves, free from Bile.
如是彼坐禪人陰因、陰生、三有五趣七識住九眾生居此[17]畏怖者，樂解脫智起。	In this way, the person who sits in meditation has Yin cause, Yin birth, three senses, five interests and seven knowledge, living in the nine sentient beings. [17] The fearful person will be happy to liberate from wisdom.
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。	Use impermanence as the intentional fear of the cause, suffering as the intentional fear of life, and the selflessness as the intentional fear of the cause and life, to liberate the wisdom from happiness.
於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜。	So Mrs. Fan and the scholars are attracted by joy, liberating wisdom, or watching joy.
於是現觀，於[1]上成通達現觀歡喜。	Therefore, the present view, on [1], became the masterful view of happiness.
心成憂惱成修行障礙。	The mind becomes worries and obstacles to 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)。	It's hard to think and act when it's to become a master, and it's like forbearance in the house.


彼坐禪人如是現修行樂解脫智，從一切諸行樂解[2]脫泥洹諸行，唯作一相，欲令起解脫門相似智起。	In this way, the meditation person is practicing happiness and liberating wisdom, from all the various actions [2] to get rid of the mud and the various actions, only one aspect, to make the liberation door 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 similar wisdom is gained by the three elements, and the more positive gathering with the three elements, the similar wisdom is seen in Wuyin impermanence.
五陰滅[3]常泥洹，如是現見越正聚。	Wuyin Mie [3] is often muddy, if you see it, the more you are gathered.
於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚。	Yu Wuyin shows similar wisdom with suffering, and Wuyin eliminates music and mud, and now sees more and more positive.
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。	Yu Wuyin has seen similar wisdom with no-self. Five Yin has eliminated the first righteous mud, and now sees the more positive gathering.


問：	ask:
云何以智現越正聚？	Why does the cloud become more intelligent now?
云何以智已越正聚？	Why does the cloud have become more intelligent?
答：	answer:
以性除智現越正聚，以道智已越正聚。	Dividing wisdom with sex has become more positive, and wisdom with Tao has become more positive.


問：	ask:
相似智者何義？	What is the meaning of similar wise men?
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 mindsets, the four Zhengqin, the four wishful feet, the five senses, the five powers, the seven enlightenment points, and the eight Zhengdao points.
無怨見利相似忍，此是相似智總語言(相似智已竟)。	There is no complaint, the benefit is similar to forbearance, this is the language of similar wisdom (similar wisdom has been achieved).


相似智無間次第，從一切諸行相起，作泥洹事，生性除智。	Similar wisdom has no intervening stages, starting with all the actions, doing muddy things, eliminating wisdom by nature.


問：	ask:
云何義名性[4]除？	What is the meaning of the cloud [4] apart?
答：	answer:
除凡夫法名性除，非凡夫法所除亦名性除。	In addition to the ordinary law of name and sex, the extraordinary law of law also has the name of sex.
性者是泥洹。	Sex is muddy.
復次種[5]殖泥洹者名性除。	Multiple species [5] the name and sex of those who reproduce mud.
如阿毘曇所說，除生名性除，度無生亦名性除。	As Abhitan said, in addition to the name and nature of life, the meaning of life is also the name of nature.
復除生因名性除，度無生無相名性除。	Reciprocal elimination of birth, name and nature, degree of no birth, no name and nature.
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, from the outside to turn to wisdom, this sex is in addition to the total language (the sex is in addition to the wisdom).


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。	Sexual wisdom is infinitely different, now knowing suffering, now breaking collection, now witnessing extinction, now practicing Taoism, giving birth to Sutuohuan Daozhi and all bodhi methods.
彼坐禪人於此時以寂寂，現見有邊無為醍醐戒。	At this time, the meditator who sits in silence, now sees that there is boundless inaction.
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。	Distinguish the Four Truths in an instant with one wisdom, not at the beginning and at the end, with the knowledge of suffering, with the collection of severance, with the testimony of extinction, and with the cultivation of the Tao, to make a distinction.
如譬喻偈所說：	As the verse Yu said:


如人捨此岸，以船度彼岸，	Like a man's house on this shore, and a boat on the other shore,
於彼度諸物，乘[6]舡者除漏。	In other things, the multiplier [6] can eliminate the omission.

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 sailing through the water, it does four things in an instant after the beginning of the failure, abandoning this shore, eliminating leakage, reaching the other shore, and saving things.
如捨此岸，如是智分別苦。	If you lay down here, if your wisdom is different, you will suffer.
如除漏，如是分別斷集。	If the leak is eliminated, the set is separately disconnected.
如度彼岸，如是作證分別滅。	If you are on the other side, if you testify, you will die separately.
如以船度物，如是修道分別。	If you use a boat to measure things, if you are a way of cultivation.
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。	Just like the symbiosis of lights, do four things in a single moment, not at the beginning or afterwards, such as small lamp holders, dimming, diminishing oil, and brightening.
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。	Symbiosis like the sun, doing four things in an instant after the beginning of the fall, to make the appearance, eliminate the darkness, make the cold, and make the light bright.
如令現色，如是智分別苦。	If the order appears, if the wisdom is different.
如除闇，如是分別斷集。	If dimming, if it is set separately.
如令滅寒，如是作證分別滅。	If it is ordered to quench the cold, if it is to testify separately.
如令起光明，如是修道分別。	Such as making light, such as cultivating differences.
如日，如是聖智。	As the sun, as the holy wisdom.


問：	ask:
如實現見苦，知苦、斷集、證滅、修道。	Such as realizing suffering, knowing suffering, deciding collection, extinction, and cultivation.
此相云何？	What is this phase?
若不見苦，四顛倒生。	If there is no suffering, the four are 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 I said, there is an edge and nothing to do, to see with solitude, and to distinguish the four truths with one wisdom but not the beginning and the end.
此義云何？	What is this righteous cloud?
答：	answer:
於生滅智，是時未成見苦[7]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 life and death of wisdom, it is unpredictable to see suffering[7] when it is full, and to see the faults of all actions as they are, starting from the phases of all actions, the mind is at the degree of non-action, so it is therefore to see the faults of all actions as they are.
從諸行相以令起心於無行成度，是處見苦漏，到最後故。	From the phases of the formations to order, the mind begins to reach the degree of inaction, which is to see suffering and omission to the end.
復說若如是以寂寂、以性除智，成分別諦。	To reiterate, if you use solitude and sex to eliminate wisdom, it becomes the essence of distinction.
性除智者，從行相起成度無行。	In addition to the wise sex, from the behavior phase to the degree of inaction.
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 the mind-eliminating wisdom starts from the action phase and becomes a degree in no action, and a degree in the muddy state, only because it is the matter, you can be at ease by the matter.
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 there is no certainty, there is no birth of Samatha, Vipassana, and no bodhisattva fullness. Therefore, the essence of distinction is divided by sex.
從彼性除智，無間道智成生，於此時得於泥洹定。	Excluding wisdom from the other nature, the infernal path wisdom becomes born, and at this time it is obtained from the muddy concentration.
心得定，成起奢摩他、毘婆舍那，成滿菩提分法。	The attainment of concentration will lead to the development of Samatha and Vipassana, and the full bodhicitta method.
是故唯以道智成分別諦。	Therefore, it is only the truth of the Tao and wisdom.
如人從燒城出，脚跨門[8]閫。	If a person comes out of the burning city, his feet cross the door[8].
從城已出一脚，是時未名出。	Congcheng has already made a kick, but it is not famous.
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。	In this way, sex eliminates the wisdom, from the other line to the degree of no action, the time is not the name to overcome the troubles, and the dharmas are not satisfied.
如人從所燒城，兩脚已出，是時名出燒城。	Like a person from the burned city, his feet have been out, it is the name of the burned 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。	In this way, when sex eliminates wisdom, there is no time to grow into life, and it is the time when the name comes out of the trouble city, and the dharmas are full of old.
是故以性除智成分別諦。	Therefore, the essence of distinction is divided by sex.
分別諦者何義？	What is the meaning of the discriminator?
答：	answer:
四聖諦於一剎那說和合，名分別諦。	The Four Noble Truths speak of harmony in an instant, and their names are separated.
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, Daozhi and Yiyi, the roots become equal, immovable righteousness, force righteousness, and multiplying righteousness. Bodhi divides cause and righteousness, Dao divides righteousness, mindfulness prevails righteousness, righteousness and righteousness, wishfulness is sufficient for true meaning, and truth is not chaotic. Righteousness, Samatha reconcile righteousness, vipassana righteousness, non-different righteousness, double righteousness, over-righteousness, renunciation and no disorderly righteousness, pure mind to see righteousness, see pure righteousness, escape righteousness, liberation and understanding Righteousness, detachment of righteousness, elimination of wisdom root righteousness, desire to make uprising, equal righteousness of intentions, extinction of touched righteousness, current righteousness, definition according to righteousness, recitation of true righteousness, wisdom and deep victory over righteousness, final righteousness of Taigo, and the last of mud Equal justice.
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。	If the person who is sitting meditation is wise, if he sees the three knots, the so-called body view, doubt, abstention, and the corresponding troubles.


問：	ask:
云何身見？	See you Yun?
答：	answer:
於此無聞凡夫見色為我，我有色、色為我所，於色我。	It is unheard of that ordinary people see color for me, I have color, color is what I do, and color me.
如是受想行[9]識為我，我有識、識為我所，於識我。	If you want to act[9], know as me, I know, know as what I am, and know me.
此謂身見。	This is what you see.
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 he is cut off at sixty-two sees, for the body sees at sixty-two.


問：	ask:
云何疑？	What is the cloud?
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，[10]或於因緣所起法彼疑惑，此謂疑。	Either in suffering, or in gathering, or in extinction, or in Tao, or in Dharma, Dharma and Sangha, or in the beginning, or in the back, or in the beginning and suspicious, [10] or doubt due to cause and condition, this is called doubt.
彼亦斷。	He also broke.


問：	ask:
云何戒盜？	Yun He Jiepi?
答：	answer:
戒盜二種，渴愛及癡。	There are two kinds of thirst, thirst and ignorance.
我以此戒、以此行、以此苦行、以此梵行，我當[11]上天，我皆當生一一天處。	I take this precept, this way, this kind of asceticism, this kind of brahma, I shall [11] go to heaven, I shall all live for one day.
此謂渴愛戒盜。	This is called thirst and thirst.
從此外沙門婆羅門，以戒、以清淨、以清淨戒行，彼如是見。	From the other side, Sammon Brahman, walks with precepts, cleansing, and cleansing precepts, so he sees.
此謂癡戒盜。	This is called idiots.
彼亦斷。	He also broke.


問：	ask:
云何彼一處住煩惱？	Yun Hebi lives in trouble?
答：	answer:
彼令[12]往惡趣，婬欲瞋恚癡，此謂彼一處住煩惱亦斷。	Bi Ling [12] to evil interest, lust, aversion, madness, this means that he lives in one place and troubles.
於此間為須陀洹果，作證成向。	Here is Xu Tuo Huanguo, who testifies to Cheng Xiang.
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。	Without Sudhahuan, live in Sudhahuan to the ground, or the eighth place, or see the ground, or turn to wisdom from the two.
此須陀洹道智總語言。	This Xu Tuohuan Taoist wisdom is the total language.
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。	Xu Tuohuan has no time, the three knots break the pretence, and doing nothing, which is the same as Tao and other methods, so that it is convenient to start Xu Tuohuan.
或二或三生無間，彼次第度。	Or two or three lives, and then the first degree.
後分心從後分起，觀道、觀果、觀泥洹，觀已斷煩惱。	The post-distraction starts with the post-distraction, watching the Tao, watching the fruit, watching the mud, and watching the troubles.
觀餘煩惱，此謂須陀洹。	Guan Yu worry, this is Xu Tuohuan.
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。	Persistent Dharma orientation, Bodhi orientation, and the separation of future fruit and desires are created by the Blessed One's breast, mouth, Dharma, and Dharma. Obtaining Dharma is not divided from material. This means that seeing has sufficient goodness.
修行通達聖法，至醍醐門住，見具足到此妙法。	Practicing and mastering the Holy Dharma, and staying at the gate of Taigu, you can see that you have enough to reach this wonderful method.
見此妙法已，覺智成就。	Seeing this wonderful method, consciousness is accomplished.
已覺明成就，入法流聖通達慧，開醍醐門住。	I have realized that I have realized the achievement, the sage of the flow of the Dharma has mastered wisdom, and opened the door to live.
是故說此偈：	So this verse is said:


於地一國王，於天堂一王，	One king from earth, one king from heaven,
領一切世間，須陀洹果勝。	To lead all the world, Xu Tuo Huan Guo wins.

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。	The meditator who sits here lives and works diligently on it, as the witness of the sturdy, the first appearance of seeing birth and death, as said at the beginning.
現修行如已見道，依諸根、力、菩提、覺，如是分別諦。	If you are practicing now, you have seen the Tao, depending on the roots, strength, bodhi, and enlightenment.
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[1]須陀洹果。	He practiced in this way, Xiang Mie Duan's desire and aversion and He lived in troubles, and testified from that way [1] Xu Tuo Huanguo.
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 meditator lived here, working diligently on it, for the testimony of ana containing fruit, and seeing the birth and death as the first appearance, as the first said.
現修行如見道，依諸根、力、菩提、覺，如是分別諦。	Practicing now is like seeing the Dao, depending on the roots, strength, bodhi, and enlightenment.
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。	This is how he is stubborn and agitated towards Miejuan and he lives in troubles, from the other and the other way, testifying to Anahango.
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。	The meditator lived here and worked diligently to testify to the arahant. Seeing the birth and death is the first appearance. As mentioned at the beginning, the present practice is as one sees the way, according to the roots, strength, bodhi, and enlightenment.
彼如是向斷色欲、無色欲、慢調、無明，餘煩惱無餘斷。	He is dying of lust, lack of lust, slow tone, ignorance, and no more troubles.
從彼坐禪人作證阿羅漢果，彼觀道、觀果泥洹、觀斷煩惱，[2]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 the sitting meditator to testify to the Arahant, he observes the Tao, observes the fruit mud, observes the troubles, [2] The monk becomes an Arahant, eliminates the omissions, takes the burden, to the wonderful righteousness, breaks the knot, corrects the wisdom, liberates, and leaves the five It is divided into six points, achieving a guardianship, not being tied to death, eliminating remaining truths and other deaths, trusting to find no turbidity, thinking about the body, doing good and liberating, and liberating the mind.
慧梵行已立，成丈夫、最勝丈夫，得第一所得。	Hui Fanxing has been established, becoming a husband, the most victorious husband, and the first gain.
此謂除瞋恚者、度岸者、離煩惱者、無結礙者、得聖[3]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。	This refers to those who remove anger, those who save shore, those who are free from troubles, those who have no trouble, those who gain sacredness[3] those who turn over, those who remove burdens, those who don’t correspond, those who are Shamen, those who have Brahmins, those who have bathed, those who have duo Vedic, The supreme brahman, the arahant, the saver, the freer, the survivor, the silent one, and the silent one are the general language of the Arahant.
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 Sudhahuan, from his birth, do not make more diligence, there are three kinds of Sudhahuan:
一七生、家家須陀洹、一生須陀洹。	Seventh birth, every family Xituohuan, one lifetime Xituohuan.
於是鈍根成七生，中根成家家，利根成一生。	So the dull roots become seven lives, the middle roots become a family, and the tones become a life.
七生者，七時往天[4]堂來，此作苦邊。	For those of seven lives, go to heaven[4] at seven o'clock, this is a bitter side.
家家須陀洹，或二時或三時往彼家已，往作苦邊。	Every family is Xu Tuohuan, or at two or three o'clock to the other home, and then go to the side of suffering.
一生須陀洹，已令生人有作苦邊。	The life of Su Tuohuan has made the strangers suffer.
若斯陀含人，從其生於上不作精進，一時來此世作苦邊。	Ruostuohan, from his birth, did not make diligence, and came to this world for a while to be the side of suffering.
若阿那含，從其生於上，不作精進，從此終生淨居。	Ruoanahan, born from above, does not do diligence, and lives purely from then on.
彼由諸根勝，以五種得見，成五阿那含：	He is conquered by the roots, seen in five kinds, and becomes five anahama:
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 nibbana, nibbana, nirvana, nirvana, nirvana, the upper reaches of the Ajanizha.
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, the name of Nirvana in the middle, who has not reached the middle of the writings, is based on the life of the remnant knot, and evokes the holy way.
生般涅槃者，越中壽命，為除殘結使，已生令起聖道。	Those who are born to Nirvana, have a mid-life, and in order to remove the remnant knot, they have given birth to the holy path.
不行般涅槃者，無異行，為除殘結使，令起聖道。	Those who cannot do Nirvana, do not do anything differently, in order to remove the remnant knots and make the holy way.
行般涅槃者，[5]無異[6]行，為除殘結使，令起聖道。	Those who practice Nirvana, [5] are no different, [6], to remove the remnant knots, and to raise the holy way.
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。	The upper-class Ajanizha heaven, never bother and end to not hot, never hot and end to good views, from good sees to goodness, from goodness to life Ajanizhas, in Ajaniza for the removal of residual knots Make up 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 is not bothered by the sky, the life span is 20,000 calories in the non-hot weather, the life span is forty thousand calories in the good view, the life span is 80,000 calories in the sky, and the life span of Ajanizha is 160,000 calories in the sky.
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 are five or five people in the four places, four in Ajanizha, no upper class people, such as Bicheng 24 people.
阿羅漢已斷一切煩惱無餘故，不成後有因。	The Arahant has cut off all troubles without a cause, and there is a cause after failure.
因無故，阿羅漢已免壽形命。	For no reason, the Arahant has been exempted from his life.
行滅此苦斷，不起餘苦，此謂苦邊。	To eliminate this bitter judgment, you can't afford the remaining suffering, this is called the bitter side.
是故說此偈：	So this verse is said:


譬如槌打鐵，火星流入水，	For example, hammer strikes iron, sparks flow into water,
次第成寂滅，彼趣不可知。	The time comes to death, and the other is unknowable.

如是正解脫，已度欲縛漏，	If it is right to liberate, you have already been bound to leak,
至於無動樂，彼趣不可知。	As for inactivity, it is unknowable.

問：	ask:
於此有師說，次第修道、次第斷煩惱、次第分別諦。	Here, a teacher said that the stage of cultivation, the stage of breaking the troubles, and the stage of separation.
答：	answer:
或以十[7]二、或以八、或以四道智作證果。	Or take ten [7] two, or take eight, or use the four wisdom to testify.


問：	ask:
云何於此見不相應？	Why does the cloud not correspond here?
答：	answer:
若次第修行、次第斷煩惱，是故次第作證。	If the second practice, the second breaks the troubles, it is the second testimony.
以是次第作證果可樂，與道果相應故。	Taking the testimony of Guo Coke this time, it corresponds to Tao Guo.
若如是可樂，一須陀洹果者成耶？	If it is like Coke, a person with a Sudhahuan fruit will become Ye?
若如是不可樂，次第修道、次第斷煩惱者亦然。	If this is unpleasant, the same applies to those who practice the Tao and break the troubles.
復次第二過，若以見苦見苦所斷煩惱，滅斷可樂。	Repeat the second time, if you see the suffering and see the suffering and cut off the trouble, cut off the Coke.
是故已見苦、見苦所斷煩惱已斷，作證四分須陀洹果。	It is because we have seen suffering, and when we see suffering, the troubles have been broken, and the testimony is divided into four points.
作證應可樂，方便成就故。	Testimony should be Coke, to facilitate the accomplishment.
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[8]於果，於此不相應。	If it is like Coke, testify to four points of Xu Tuohuan, four points of seven o'clock, four points of family life, four points of life, four points of residence [8] Yu Guo, this does not correspond.
若如是不可樂，以見苦、見苦所斷煩惱斷耶？	If it is unpleasant, if you see suffering, you can cut off troubles and troubles?
此不相應。	This does not correspond.
復次第三過，若以見苦、見[9]苦所斷煩惱斷者所樂，[10]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。	Repeat for the third time, if you see suffering, see [9] suffering and deterrence, [10] see suffering now, four points of Xu Tuohuan, four points of faith, four points of practice , Ying Coke, no Yu Sandi.
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 place is happy to live in the Sisu Tuohuan Dao, it becomes four beliefs and four dharma acts, which does not correspond here.
若如是不可樂，以見[＊]苦、見苦所斷煩惱斷。	If it is unpleasant, you can see [*] suffering, and you can judge from suffering.
復次第四過，亦不相應。	The fourth pass over and over 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 one sees the Tao to become a direction, and sees the Tao to become a living fruit, this cola, so sees the suffering into a direction, sees the cause to become a living fruit, should be cola, see a kind of cause.
若如是，可樂向及住果成多過，於此此不相應。	If this is the case, Coke's direction and Zhuguocheng are more than that, which is not corresponding 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 it is unpleasant, it is not corresponding to seeing Tao Chengzheng now to see Tao becoming abiding in fruit.
復次第五過，[1]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。	Repeat the fifth time, [1] If seeing the way as a testimony, and not seeing the sufferings, you become a Coke for the testimony, it is meaningless to see the sufferings.
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。	Repeat the sixth pass, if the person who testifies with the twelve, or the eight or, the four ways of wisdom, the Sudhahuago Coke, then the testimony, or the twelve, or the eight, or the fourth, the Sudhahuango should become a Coke , Enlightenment to no avail.
若如是可[2]樂地以成過，於此此不相應。	If it can be [2] happily, it is not corresponding here.
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 it is a cola, whether it is twelve, or eight, or the four wisdoms to testify to the Sudha Huanguo?
此亦不相應。	This is not corresponding.
復[3]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。	The seventh pass of the [3] time, if or twelve, if eight, and if the four ways of wisdom make a sutuohuanguo cola, this is also not corresponding, too many things make one fruit, such as Duoan Poguo makes birth One fruit.


問：	ask:
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 is to form the four truths of distinction with no predecessor and no hindrance in an instant, then one wisdom should be the four truths.
若以見苦成見四諦，四諦成苦諦。	If one sees the Four Noble Truths by seeing the prejudice of suffering, the Four Noble 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 this ambiguity is nothing, this disagreement will become the four truths of distinction in an instant.
答：	answer:
非一智成四見取事，亦非四諦成苦諦。	It's not that one wisdom becomes four things, nor does the four truths become bitter truths.
坐禪人唯從初四諦，種種相一相，以前分[4]別故。	Zen meditation people only follow the Fourth Noble Truth, and there are various phases and phases, which were divided into [4].


爾時以聖行苦諦如是相以通達，成通達四諦。	At that time, according to the Sunnah, the Suffering Truths are understood as the four truths.
如其相四諦，以如義成一相。	Just like the four truths of the phase, the one phase is formed by the righteousness.
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 five yin phases and one phase were previously called se-yin. Five yin impermanence has been seen by impermanence, and impermanence is also common, and non-color yin is five yin.
如是入界，如是於此可知。	If it is entering the boundary, it can be known from this.
於是散法可知。	So the scattered method can be known.
如是觀覺喜受地根，解脫煩惱正受二定。	In this way, the perception is like receiving the roots of the earth, and liberating the troubles is receiving the second concentration.
於是觀者二觀，禪觀、燥觀。	So the viewer has two views, Zen and dryness.


問：	ask:
云何禪觀？	Yun He Zen View?
已得定，以定力伏蓋。	It has been determined, and cover it with determination.
以名比分別色觀見禪分，奢摩他為初，修毘婆舍那。	Observe the meditation by discriminating the body and mind with the name ratio, and practise Vipassana for the first time.
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 are dry-viewers use the strength of discrimination to cover, and see the various deeds by the name of color ratio. Vipassana is the beginning.
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。	The first meditation and the observer, the path and the fruit become enlightened, in the three jhana vipassana and even the nature is divided into enlightenment, the path and fruit become unconscious, the enlightenment is divided into eight parts, and the unconsciousness is divided into seven parts Thinking.
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 do asceticism through dryness, and possess the similar wisdom of Vipassana.
燥觀得樂行具足，於二禪毘婆舍那及道果共起喜。	Shaoguan is full of joy and deeds, and rejoices in two meditations, vipassana and Tao fruit.
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 path and the fruit of Vipassana rejoice.
於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺。	Yuxi authentic and fruit seven enlightenment are separated, in non-happiness six bodhi enlightenment, except for joy bodhi 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 recipient is dry and obsessed with asceticism, possesses Vipassana and even similar wisdom, and abandons together, exempts the path and rejoices with 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。	The dryness is full of joy and deeds, and we rejoice together in the three jhana vipassa, and rejoice in the fourth jhana vipassa.
地者二地，見地、思惟地。	The earth has two places, sees and thinks.
於是須陀洹道見地，餘三道四沙門果思惟地。	So Su Tuohuan was insightful, and the remaining three were thoughtful.
未[5]甞見今見名見地。	Not [5] Seeing the sight of the unknown today.
如是見、如是修是思惟地。	Seeing and cultivating are thoughtful.
復次二地，[6]學地、不[＊]學地。	Repeat two places, [6] study place, not [*] study place.
於是四道三沙門果，學地；	So four groups of three salmon fruit, learn the ground;
阿羅漢果，無學地。	Arhats, unlearned.
根者，三出世間根：	Roots, three world roots:
未知我當知根、已知根、知已根。	The unknown I should know the root, the known root, and the known root.
於是須陀洹道智、初未知今知者，成未知智；	So Sutuohuan Daozhi, those who did not know at first, and now know, become unknown;
三道智、三果智，已知法更知知根，阿羅漢果智無餘。	The Three Ways of Wisdom and the Three Fruits of Wisdom, the known Dharma knows the root better, and the Arahant has no more wisdom.
已知法知者，已[7]知根。	Those who know the law have [7] know the roots.
解脫者，三解脫：	The liberated, three liberated:
無相解脫、無作解脫、空解脫。	No phase liberation, no action liberation, empty 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, Tao is similar to wisdom, non-commitment is non-community liberation, non-volition is non-realistic liberation, and non-attachment is empty liberation.
復次此三解脫，以觀見成於種種道，以得成於一道。	Repeat these three kinds of liberation, by observing various ways, and gaining in one.


問：	ask:
云何以觀見成於種種道？	Why does the cloud become in various ways?
答：	answer:
已觀見無常，成[8]無相解脫；	I have seen impermanence, and become [8] unphased liberation;
以觀見苦，成無作解脫；	Seeing suffering by observing, becoming nothing for liberation;
以觀見無我，成空解脫。	Observing the non-self, becoming empty and liberating.


問：	ask:
云何以觀見無常成無相解脫？	Why does Yun see impermanence into formless liberation?
答：	answer:
以無常現作意，以滅諸行起心，成多解脫，得信根及四根。	Be mindful of impermanence, awaken the mind by extinguishing all deeds, and achieve multiple liberation, and obtain 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 kind is truthful and intelligent, and all the actions of that kind become impermanence, making the phase fearful, and wisdom comes from the phase.
從相心起，於無相心越，以無相解脫身得脫。	Starting from Xiangxin, Yu Wuxiangxin is more, and you can get away with the freedom of non-phase.
如是以觀無常成無相解脫。	In this way, the perception of impermanence becomes the liberation of non-phase.


問：	ask:
云何以觀見苦成無作解脫？	Why does Yun see that suffering becomes no relief?
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。	The mind is created by suffering, and the mind is awakened by various actions of fear and fear, and the mind is more lonely, and the roots and the four roots are fixed.
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。	The other kind knows the truth as it is, all the deeds of that kind become the suffering and see, and the fear arises from the fear.
從生心起，於無生心越，以無作解脫身得脫。	Starting from the mind of being born, becoming more in the mind of not being born, and liberating the body by doing nothing.
如是以觀見苦成無作解脫。	In this way, seeing suffering becomes nothing for liberation.


問：	ask:
云何以觀見無我成空解脫？	Why does the cloud see selflessness become empty and liberate?
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。	Do intentions with no self, order all deeds with emptiness, become more disgusted in the heart, and gain 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。	The other kind knows phase and life as it is, and all the dharmas of that type become non-self visible, and fear causes phase and life, and depends on phase and wisdom to rise only.
從相及生心成離，於無相無生滅，泥洹心[9]越，以空解脫身得脫。	From the phase and the birth mind into separation, in the non-phase there is no birth and death, the more the muddy heart[9], the more and the free from the body.
如是以觀見無我成空解脫。	In this way, seeing the selflessness becomes empty and liberating.
如是[10]此三解脫，以觀成於種種道。	In this way [10] these three liberations can be realized in various ways.


問：	ask:
云何以得三解脫成於一道？	Why does the cloud get three liberations into one?
答：	answer:
已得無相解脫，成得三解脫。	Has attained no-phase liberation, and achieved three liberations.
何故？	Why?
是人以無相，其心得脫。	It is people who have no phase, and their feelings are free.
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, the three liberties become gains.
何故？	Why?
以作其心得脫、以解脫。	To be free from the experience, to be free.
彼以相以執得空解脫，三解脫亦得。	He gains emptiness and liberation through phase and attachment, and also gains three liberation.
何故？	Why?
若其以執心得脫，以解脫、以相、以作。	If it is freed from attachments, it is freed, phased, and done.
如是已得三解脫成於一道。	In this way, three liberations have become one.
解脫者、解脫門者何差別？	What is the difference between the liberated person and the liberated door?
答：	answer:
唯彼道智，從煩惱脫，名解脫。	The only way is wisdom, free from troubles, free from name.
以[11]入醍醐門義，名解脫門。	In [11] enter the door righteousness of Daigo, the name of liberation door.
復次解脫者唯道智；	Those who are liberated again and again are only Dao and Wisdom;
彼事為泥洹，此謂解脫門。	The matter is mud, this is called the door of 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[1]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。	Troublers, one hundred and thirty-four defilements, such as three unwholesome roots, three seeking, four leakages, four knots, four streams, four [1] Evil, four taking, four evil deeds, five saving, five coverings, six roots , Seven causes the world, eight methods, nine slows, ten troubles, ten unwholesome karma, ten knots, ten evil sides, twelve inversions, twelve unwholesome hearts.
於是三不善根者，貪、瞋、癡。	So the three unwholesome roots, 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 abusive is thinned by the two ways, and anahanm is infinitely destroyed.
貪癡者以三道成薄，以阿羅漢道無餘滅。	Those who are greedy and deluded use the Three Ways to become thin, and the Arahant Way is infinitely destroyed.
三覓者，欲覓、有覓、梵行覓。	Three seekers, desire to seek, to seek, and to seek for brahma.
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。	In these three, the Brahma seekers use the Sutrahuan Dao to destroy them, the seekers use the Anahan Dao to die, and the seekers use the Arhat Dao to die.
四漏者，欲漏、有漏、見漏、無明漏。	Four leaks, want to leak, have leaks, see leaks, and have no clear leaks.
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 the leakage will be destroyed by the Sutrahuan Dao, those who want to leakage will be destroyed by the Anahan Dao, and those who have leakage and no clear will be destroyed by the Arahant Dao.
四結者，貪欲身結、瞋恚身結、戒盜身結、此諦執身結。	Those with four knots are greedy body knot, hatred body knot, abstaining from stealing body knot, and this truth clinging knot.
於此，戒盜身結者、此諦執身結，以須陀洹道滅；	Here, the one who renounces the thief body knot, this truth clinging to the body knot, will be destroyed by the Xu Tuo Huan Tao;
瞋恚身結以阿那含道滅；	The sorrowful body will be destroyed by anahan;
貪身結以阿羅漢道滅。	The greedy body knot is destroyed by the Arahant.
四流者，欲流、有流、見流、無明流。	The four streams are eager to stream, have stream, see stream, and have no clear stream.
四厄者，欲厄、有厄、見厄、無明厄。	Four Evils, desire Evil, have Evil, see Evil, and ignorant Evil.
如初所說滅。	Extinct as mentioned earlier.
四取者，欲取、見取、戒取、我語取。	Those who take four, desire to take, see to take, abstain from, and my words take.
於此三取以須陀洹道滅，欲取以阿羅漢道滅。	In these three, take the Xu Tuohuan Dao to die, and to take the Arahant Dao to die.
四惡趣行：	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。	Desire and evil behaviors, hate and evil behaviors, fear of evil behaviors, and ignorance behaviors, these four are eliminated by the Xu Tuohuan Taoist.
[A2]五慳者，住處慳、家慳、利養慳、色慳、法慳，此五以阿那含道滅。	[A2] For the five savers, housing saving, family saving, benefit saving, color saving, and law saving, these five are destroyed by the Anahan Way.
五蓋者，欲欲、瞋恚、懈怠、睡眠、調慢疑。	The five-covered ones: desire, aversion, slackness, sleep, and suspicion.
於此，疑者以須陀洹道滅，欲欲、瞋恚、慢，以阿那含道滅；	Here, the suspicion will be destroyed by the way of Sutrahuan, desire, aversion, and slowness will be destroyed by the way of Anaham;
懈怠、調，以阿羅漢道滅；	Laziness, tune, and an Arahant Way;
睡眠隨色。	Sleep with color.
六諍根者，忿、覆、嫉、諂、惡樂、見觸。	The six-rooted person, anger, overthrow, jealousy, flattery, wicked pleasure, and touch.
於此，諂、惡樂、見觸，以須陀洹道滅；	Here, flattery, evil pleasures, encounters, and extinction with Xu Tuohuan;
忿、覆、嫉，以阿那含道滅。	Wrath, overturn, jealousy, extinguish with ana and the Tao.
七使者，欲染使、瞋恚使、慢使、見使、疑使、有欲使、無明使。	The seven messengers, the messenger of desire, the messenger, the slow messenger, the messenger of seeing, 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, see the messenger, doubt the messenger, and destroy it with Xu Tuohuan;
欲染使、瞋恚使，以阿那含道滅；	Desires and hatreds, to extinguish with anahan;
慢使、有使、無明使，以阿羅漢道滅。	Slow, wise, and ignorant, use the Arahant to destroy.
世間八世法者，利、衰、毀、譽、稱、譏、苦、樂。	The eight worlds of Dharma-makers benefit, decline, ruin, reputation, praise, ridicule, suffering, and happiness.
於此，四不愛處瞋恚，以阿那含道滅；	Here, the four unloves are agitated and destroyed with anahan.
於四愛處使，以阿羅漢道滅。	In the four love places, use the Arhat to destroy.
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[2]等生慢、從等[3]我下生慢、從下我勝生慢、從下我等生慢、從下我下生慢。	Nine slow people, from the other wins I win the birth slowness, wins from the next to the slow birth, wins from the slow birth, waits for me [2] waits for the birth slow, waits [3] from the next birth I wins the birth slow , From the next I wait to be born slowly, from the next I am slow.
九慢者以阿羅漢道滅。	The nine slow ones will be destroyed by the Arahant.
十惱處者，貪、瞋、癡、慢、見、疑、懈怠、調、無慚、無愧。	Ten annoyed persons, greedy, aversion, ignorance, slowness, seeing, doubt, laziness, tune, no shame, and no shame.
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 doubting is destroyed by Sutuohuan Dao, anger is destroyed by Anahan Dao, and the remaining seven are destroyed by Arahant Dao.
十惱處者，此人於我已作現作當作非義生惱；	Ten troubles, this person is regarded as unrighteous trouble for me;
我所愛念人，彼人已作現作當作其非義生惱；	I miss the person I love, and that person has done it as an unrighteous person;
我所不愛念人，彼人已作現作當作者，於非處生[4]惱。	I don’t like to think about people, he has become an author now, and he is annoyed at Feichu[4].
[5]十惱處以阿那含道滅。	[5] The ten annoyances are punished by Anaham.
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。	Ten unwholesome karma, killing, not taking, evil deeds, lying, evil mouth, double tongue, lustful speech, greed, hatred, evil views.
於此，殺生、不與取、邪行、妄語、邪見，以須陀洹道滅；	Here, kill, do not take, evil deeds, lie, evil views, to be destroyed by the way of Suduohuan;
惡口、兩舌、瞋，以阿那含道滅；	Evil mouth, two tongues, and hatred, extinguished with Anahram;
綺語、貪，以阿羅漢道滅。	Beautiful language and greed are destroyed by the way of an arhat.
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。	Ten messengers, messy messengers, abusive messengers, slow messengers, see messengers, doubt messengers, abstaining messengers, tainted messengers, jealous messengers, misfortune messengers, and ignorant messengers.
於此，見、疑、戒取使，以須陀洹道滅；	Here, see, doubt, and refrain from taking envoys, and extinction with Xu Tuohuan;
欲染、瞋恚、嫉、慳使，以阿那含道滅；	Desire, aversion, jealousy, and embarrassment, extinguish with anahan;
慢、有染、無明使，以阿羅漢道滅。	Slow, tainted, and ignorant, use the Arahant Way to destroy.
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。	Ten evil sidemen, evil views, evil thoughts, evil words, evil karma, evil destiny, evil spirits, evil thoughts, evil determination, evil wisdom, evil liberation.
於此，邪見、邪語妄語、業、邪命、邪智、邪解脫，以須陀洹道滅；	Here, evil views, evil words and false speeches, karma, evil destiny, evil wisdom, evil liberation, will be destroyed by the Tao Huan Tao;
邪思惟、邪語惡語兩舌，以阿那含道滅。	Evil thoughts, evil words and bad talk are used to destroy the Tao.
邪語綺語、邪精進、邪念、邪定，以阿羅漢道滅。	Evil language, evil spirits, evil thoughts, evil concentration, will be destroyed by an Arahant.
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 upside-downs, Yu Wu often wants to be upside down, upside down in mind, upside down in seeing, like suffering and happiness, impureness, 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, there is always three inversions of nothingness, three inversions of self-lessness, inversions in those who are impure, inversion in those with pleasure and suffering, and annihilation in the way of Suduohuan;
於不淨淨者想顛倒、心顛倒，以阿那含道滅；	Those who are impure want to be upside down, their minds are upside down, and they will be destroyed by Anahān;
於苦樂者想顛倒、心顛倒，以阿羅漢道滅。	Those who suffer from happiness want to be upside down, their hearts are upside down, and they will be destroyed by an Arahant.
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[6]心，與調共起心起、與疑共起心起。	The twelve unwholesome people who rise up with unkindness, corresponding to the reason of sharing, have no intention to act, rise with the heart, do not correspond to the cause of happiness , There is a mind to act, does not correspond to the sake of sharing, there is no mind to act, there is a mind to act, and a anger arises with sorrows, corresponding to no act of mind, there is act [6] Heart, and tune together to raise the mind, and doubt Get up together.
於此，四見相應心起、與疑共起心起，以須陀洹道滅；	Here, the four sights arise in response to the mind, and the mind arises with the doubt, and it is destroyed by the way of Xu Tuo Huan;
[7]二共起心起，以二道成薄，以阿那含道無餘滅；	[7] The two altogether arouse their hearts, use the two ways to become thin, and use ana and the way to endure;
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 disagreement of the four visions arises and the tune of the mind arises, with the three ways of thinning, and the arhat way without end.
二正受者，二正受不與凡夫共，及果成就想受滅正受。	Two positive acceptors, two positive accepts do not share with ordinary people, and the fruitful accomplishment wants to be destroyed and accepts.


問：	ask:
云何果正受？	Yun He Guo is receiving?
何故名果正受？	Why is Mingguo receiving?
誰修？	Who fixes it?
誰令起？	Who ordered it?
何故修？	Why repair?
云何修？	Yun Hexiu?
云何作意？	What does the cloud mean?
彼成就幾緣？	How many fate did he achieve?
幾緣住？	How many fate live?
幾緣為起？	How many causes?
此正受世間耶？	Is this in the world?
出世間耶？	Out of this world?
答：	answer:
云何果正受者，此沙門果，心於泥洹安，此謂果正受。	Yunheguo is the recipient, this salmon fruit, the heart is in nihuan, this is the fruit is receiving.
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 the right-receiver, neither good nor unwholesome, nor is it the result of the retribution of the world. Therefore, the fruit is right-received. Arahants and Anaham shall be fulfilled here.
復有說一切聖人得令起。	It is said that all saints can afford it.
如毘曇所說：	As Pitan said:
為得須陀洹道，除生名性[8]除。	In order to obtain the Tao of Su Tuohuan, except for the name and nature [8].
如是一切。	That's everything.
復說一切聖人成就[9]於此定作滿，唯彼令起。	To reiterate, all the achievements of the saints[9] are set to be full here, and only the other orders.
如長老那羅陀說：	As the elder Naluto said:
諸比丘！如是長老於山林井，於彼無繩取水。	Bhikkhus! Such as the elders from the mountains and forests, and from him cordlessly fetch water.
爾時人來，為日所[A3]曝，熱乏渴愛。	When people come, they are exposed to the sun [A3], and they are too hot and thirsty.
彼人見井知有水，彼不以身觸住。	When he sees that there is water in the well, 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。	If my elders are extinguished, they are muddled, and I am not an Arahant to miss out.
何故令起者，答：	What is the cause, answer:
為現見法樂住令起。	Starting from the order to see Fale.
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 Blessed One teaches Ananda, it is when Ananda Tathagata does not make any intentions, all the states are the only one to be destroyed, and the mindlessness will order to rise and stay.
云何以令起者，答：	Who makes the cloud, answer:
彼坐禪人入寂寂住，或住或臥，樂得果正受。	The person who sits in meditation enters solitude, stays or lie down, and enjoys the fruit.
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。	Seeing and observing all the deeds of birth and death, and even sexual elimination of wisdom, the incomparable nature of the elimination of wisdom in the mud and fruit is under the order, according to its meditation to become the path of cultivation.
是禪成所作，是名果正受。	It is done by Zen, and it is the right feeling of name and fruit.
云何作意者，答：	What Yunhe intended, answer:
無為醍醐界以寂作意。	Wuwei Daigo world uses silence as its meaning.
彼成就幾緣？	How many fate did he achieve?
幾緣為住？	How do you live?
幾緣為起？	How many causes?
答：	answer:
彼正受二緣，不作意一切諸相，於無相界作意。	He is receiving two conditions, not thinking about all aspects, but thinking about the world of no phases.
三緣為住：	Three destiny for living:
不作意一切諸相，於無相界作意，及初行。	Don't think about all the phases, think about the world of no phases, and first walk.
二緣為起：	The second origin:
作意一切相，及無相界不作意。	Conscious of all aspects, and non-physical realms do not mind.
云何此定世間出世間耶？	Why does the cloud set the world out of this world?
答：	answer:
此出世正受，非世間正受。	This is born and received, not in the world.


問：	ask:
阿那含人為果定現觀，何故性除無隔，阿羅漢道不生？	The Anahān is a view of the realization of fruit, so why is the nature except for the undivided, and the Arahant does not produce?
答：	answer:
非樂處故不生觀見，無力故。	If you are not happy, you can't see, and you are powerless.
於是二種勝果可知，成有道及性除果。	Therefore, the two kinds of victory results can be known, the way of becoming and the elimination of sex.
現作證道無間果現，成無道及性除果。	Now he is testifying that there is no fruit in the way, and the fruit in no way and sex is eliminated.
成入果定，成無道及性除果。	Become into fruitful concentration, become innocent and remove fruit by sex.
從滅定起，成[1]無道無性除果(果正受已竟)。	From decimation, it becomes [1] Wudao, sexlessness and elimination of fruit (the fruit is being received).


問：	ask:
云何想受滅正受？	Why does the cloud want to be destroyed?
誰令起？	Who ordered it?
幾力成就令起？	How many efforts did you make?
幾行所除令起？	How many lines does the order start?
幾初事？	What is the beginning?
何義為起？	What is the beginning?
云何起？	Where does the cloud start?
云何從彼起？	Where does the cloud come from?
云何心以起？	Why does the cloud start?
以起心何所著？	What do you write?
幾觸所觸？	How many touches?
云何初起諸行？	Where did the cloud begin?
死人及入滅想受定何差別？	What is the difference between a dead person and an extinction?
此定有為無為？	What is there to do?
答：	answer:
不生心心數法，此謂滅想受定。	The method of counting without regenerating the mind, this means extinguishing and receiving concentration.
誰令起定者，[2]答：	Whoever makes the decision, [2] Answer:
阿羅漢及阿那含，於此定作滿。	Arahant and Anahama are set to be full here.
誰不令起者，答：	Who does not order, answer:
凡夫人及須陀洹、斯陀含，及生無色界人，於是非其境界故。	Mrs. Fan, Xu Tuohuan, Situ Han, and people of the colorless world were born, so they are not due to their state.
凡夫不能起煩惱障礙定，未斷故。	Ordinary people can't get troubles and obstacles.
須陀洹、斯陀含不能起，為更起。	Xu Tuohuan and Situohan can not rise, because they will rise again.
非其處故，入無色界不能起。	You can't get up when you enter the colorless world for other reasons.
幾力成就令起者，答：	Achieving a few strengths, answer:
以二力成就令起，以奢摩他力、以毘婆舍那力。	Use two powers to make the order, use the power of Samathari, and the power of Vipassana.
於是以奢摩他力者，由八定得自在；	Therefore, those who take samadhi power will be at ease from the eight decree;
以毘婆舍那力者，由自在隨七觀。	The one who has the power of Vipassana can follow the seven views freely.
云何七隨觀？	Yun He Qi Random View?
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 affliction, the view of immaculateness, the view of destruction, the view of renunciation.
奢摩他力為滅禪分，及為不動解脫；	Samatali is for the extinction of jhana, and for immobility and liberation;
毘婆舍那力為見生過患，及為無生解脫。	Vipassana is to see the birth of trouble, and to liberate from no birth.
幾行所除令起定？	How many lines of order should be determined?
答：	answer:
以除三行令起定，口行、身行、心行。	Start with the order of dividing by three lines: oral, body, and mind.
於是入二禪覺觀，口行成所除；	Then enter into the two meditation concept, and the word and action become the elimination;
入第四禪出息入息，身行成所除；	Enter the fourth jhana, leave the breath, enter the breath, and the body will accomplish the elimination;
入滅想受定人，想受心行成所除。	One wants to be decimated by entering into extinction, and one wants to be divided by one's mind.
初幾事者，答：	The first few things, answer:
初四事，一縛、不亂、遠分別、觀事非事。	In the fourth day of the first day, one is bound, not chaotic, far apart, and observant.
於是名一縛者，鉢袈[3]裟一處[4]𭞴受持。	So the name of the one bound, the bowl [3] 裟 one place [4] 𭞴 held.
不亂者，以所有方便，此身願莫生亂受持。	Those who are not chaotic, with all the convenience, this body is willing to stand in chaos.
遠分別者，稱其身力，以日作分別受持，於此久遠過[5]期當起。	Those who are far apart are called their stamina, and they are held separately by the day, and they are long past [5].
觀事非事者，未至時分別。	Those who are observant will not be separated in time.
或眾僧為[6]事和合，以彼聲我當起受持。	Or all the monks will reconcile things for [6], and I shall stand by the other voice.
於是一縛者，為守護袈裟。	So the one who binds, protects the robe.
不亂者及久遠分別，為守護身。	The one who is not chaotic and the long-term separation are the guardians.
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 are not things, so that all the monks can live in harmony, live in nowhere, or do things for the first time and enter the first meditation.
何故令起？	Why did it start?
答：	answer:
為現法樂住者，是聖人最後無動定。	Those who live for the present Dharma are the saints who are finally indifferent.
復為起神通入廣定。	Reappearance of supernatural power into Guangding.
如長老正命羅漢，為守護身。	For example, the elders are ordering Arhats as their guardians.
如長老舍利弗、如長老白鷺子底沙。	Like the elder Sariputra, like the elder Bailuzi bottom 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。	He who is instructed by the cloud, the sitting meditator enters into silence, either sitting or lying down, happy to die, enters the first jhana, enters and exits peacefully, and sees the impermanence of the meditation without self, and even exercises wisdom.
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, and the place of nothingness, entering and exiting peacefully, there is no time to see right concentration, impermanence, suffering and no self, and even practice and sacrificing wisdom.
爾時無間入非非想處，從彼或二或三，令起非非想心。	From time to time, there is no time to enter the non-non-ideal place, from the other or two or three, to make the non-non-ideal.
起已令心滅，心滅已不生不現入。	Beginning has extinguished the heart, and the extinguishment of the heart has ceased to come in.
此謂入滅想受定。	This means that you want to be determined.


云何從彼起者，彼非如是作意：	Where does the cloud come from the other, and this is what Bifei thinks:
我當起已。	I take it seriously.
至[7]於初時，所作分別成。	To [7] at the beginning, the distinctions were 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。	Yunhe who starts with the heart, if the anahan person starts with the anahan fruit heart, if the arahant starts with the arhat heart.
起已彼心何所著？	What has the heart written?
答：	answer:
心專緣寂寂。	The heart is dedicated to silence.
幾觸所觸者，答：	A few touches, answer:
三觸所觸，以空觸、無相觸、無作觸。	Touched by three touches, touched by air, no contact, and no touch.
云何初起諸行？	Where did the cloud begin?
[8]彼從身行、從彼口行。	[8] He walks from his body and 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。	The dead and the dying want to determine the difference between the people, the dead, the three elements do not appear, the life span is broken, the warmth is broken, and the roots are broken.
入受想定人，三行斷沒，壽命不斷、煖不斷、諸根不異。	Entering and accepting the imagination, the three elements are broken, the life span is constant, the warmth is constant, and the roots are the same.
此彼差別。	The difference.
云何此定有為無為者，答：	Why does the cloud determine what is going on and doing nothing, answer:
不可說此定有為無為。	It cannot be said that there is no action.


問：	ask:
何故此定不可說有為無為？	Why can't it be said that there is action and no 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)。	There is no action here, and the inaction is unknown, so it cannot be said that there is no action in this concentration (deleting meditation is finished).


解脫分別諦十二品已竟。	The twelve grades of liberation are finished.


於此品數：	Number of products:
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。	Karma, sīla, dhutuo, concentration, seeking kindness and friendship, separation, action, action, five supernatural powers, separation wisdom, five conveniences, and separation truth, these twelve stages are the order of the path of liberation.


無邊無稱不可思，無量善才善語言，	Boundless and inconceivable, infinitely good and good language,
於此法中誰能知，唯坐禪人能受持，	Who knows in this method, only those who sit in meditation can hold it,
微妙勝道為善行，於教不惑離無明。	Subtle victory over the way is a good deed, and you will not be confused and ignorant in teaching.

解脫道論卷第十二	Liberation Taoism Volume 12


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eng. Soma preface

.	.

Table of Contents

C O N T E N T S

ON DISTINGUISHING VIRTUE

CHAPTER THE SECOND

FUNCTION, MANIFESTATION AND NEAR CAUSE OF VIRTUE

MEANING OF VIRTUE

VTRTUE AND MODE OF LIFE

CHAPTER THE THIRD

CHAPTER THE FOURTH (concentration)

(chap 5) ON APPROACHING A GOOD FRIEND

(chap 7) THIRTY-EIGHT SUBJECTS OF MEDITATION

(chap 8) ENTRANCE INTO THE SUBJECT OF MEDITATION

Section Two

THE FOURTH MEDITATION, JHANA

THE WATER KASINA

THE FIRE KASINA

THE AIR KASINA

THE BLUE-GREEN KASINA

THE YELLOW KASINA

THE RED KASINA

THE LIGHT KASINA

THE TEN PERCEPTIONS OF PUTRESCENCE

(10) THE PERCEPTION OF THE BONY

THE RECOLLECTION OF THE BUDDHA

THE RECOLLECTION OF VIRTUE

THE RECOLLECTION OF LIBERALITY

THE RECOLLECTION OF DEITIES

(chap 8 section 4) MINDFULNESS OF RESPIRATION

MINDFULNESS OF DEATH

THIRTY-TWO PARTS OF THE BODY

MINDFULNESS IN THIRTEEN WAYS

THE WORMS THAT RELY ON THE BODY

IMPURITY OF THE BODY

THE RECOLLECTION OF PEACE

(chap 8 section 5) THE IMMEASURABLE THOUGHT OF LOVING-KINDNESS

THE IMMEASURABLE THOUGHT OF APPRECIATIVE JOY

THE IMMEASURABLE THOUGHT OF EQUANIMITY

MISCELLANEOUS TEACHINGS

THE DETERMINING OF THE FOUR ELEMENTS

(chap 9) THE FIVE FORMS OF HIGHER KNOWLEDGE

SUPERNORMAL POWER OF TRANSFORMATION

KNOWLEDGE OF OTHERS' THOUGHTS

(chap 10) ON DISTINGUISHING WISDOM

CHAPTER THE ELEVENTH

THE FOUR NOBLE TRUTHS

THE KNOWLEDGE OF THE RISE AND FALL

CHAPTER THE TWELFTH

FIVE KINDS OF NON-RETURNER

INDEX

THE PATH OF FREEDOM (Vimuttimagga) of

ARAHANT UPATISSA Translated from the Chinese by

Rev. N. R. M. EHARA

SOMA THERA

KHEMINDA THERA

The Vimuttimagga is probably the work of a famous Buddhist monk of Ceylon living in the first century after Christ. The original text in the Pali no longer exists; but the work has survived in a sixth century Chinese translation; and it is from this that the present translation has been made.

In contrast to the somewhat aca- demic approach of the later and better known V isuddhimagga.Xht Vimuttimagga gives the impression of having been written by one whose heart was in his work. Though it covers approximately the same ground as the Visuddhimagga it is marked by a lively sense of urgency for which one looks in vain in the later work. It is above all a call to practise. This work, which rivals the Visuddhi- magga in historical importance (it almost certainly inspired the Visuddhi- magga) and in many ways surpasses it as an exposition of the Buddha's teach- ing, has now for the first time been made generally accessible in an English trans- lation.

THE PATH OF FREEDOM—VIMUTTIMAGGA

^- Ixyim ike compliments

cKkeminda (Ok

tera

Vajirarama,

Colombo 5,

CEYLON. Forwarded by BUDDHIST PUBLICATION SOCIETY P. O. BOX 61 6 1

- - K-AMPYV

KANDY .

CEYLON.

Amupubbena medhavi thokathokarh khane khane kammaro rajatass' eva niddhame malam attano.

Dh. 239.

Gradually should the perspicacious one, Momentarily, little by little, expel His own dross, as would the smith That which is in silver.*

Soma Thera's Translation.

The Sinhalese translation of this work is being made by the Venerable Madihe Pannasllia Maha Nayaka Thera of Vajirarama, Colombo, Ceylon.

THE PATH

OF FREEDOM

THE ARAHANT UPATISSA

Translated into Chinese {Gedatsu Do Ron)

by Tipitaka Sanghapala of Funan

Translated from the Chinese by The Rev. N. R. M. Ehara, Soma Thera and Kheminda Thera

Published by Dr. D. Roland D. Weerasuria, Balcombe House, Balcombe Place, Colombo 8, Ceylon. 1961

PRINTED AT*. THE SAMAN PRESS, MAHARAGAMA, CEYLON

Sole Distributors: M. D. Gunasena & Co., Ltd. — Colombo, Ceylon

DEDICATED to the memory of The Venerable Maha Nayaka Thera, Paelaene Siri Vajiranana of Vajirarama, Colombo, Ceylon

and

The Venerable Myin Mu Myo Sayadaw, Pagdava Maha Thera of the Satipatthana Monastery, Moubnein, Burma.

In Memoriam SOMA MAHA THERA

(1898 — 1960)

Acirarh vaf ay am kayo pathavim adhisessati Chuddho apetavihhdno, nirattham va kalingaram.

Truly it will not be long before this body lies in the earth, bereft of con- sciousness, like a useless piece of wood, which is thrown away.

— Soma Thera's translation in

"Words Leading to Disenchant- ment", Bosat, Oct. 1959. Truly, indeed, it was not long after—just four months since he wrote this article—that he suddenly passed away. Often he used to say that this was the sort of death he preferred.

It is fitting to record here the life and work of the Venerable Soma Maha Thera, for, but for his indomitable energy and earnestness this work would not have been undertaken, persisted in, and brought to a conclusion in just four months. Whenever any difficulty arose it was to him that the others turned. When we were tempted to give up the work on encountering really hard patches, he was always ready with encouragement and with a way out of the difficulty. He loved to work hard, and half-hearted effort was unknown to him. Not infrequently he used to say, "Better wear out than rust out".

Soma Maha Thera was born on December 23, 1898, in Kotahena, Colombo, and passed away at Vajirarama, Bambalapitiya, Colombo, Tuesday, February 23, 1960. His father was Emmanuel Marian Perera Pulle, and his mother, Theresa Rodrigo Babapulle. His name was Victor Emmanuel Perera Pulle. He received his education at St. Benedict's College, Kotahena.

Once at the age of eleven, when he was told by his teacher that God made man, he promptly asked him, "Who made God?". The teacher, apparently unused to this sort of question from his pupils, snapped back, "Do not question the antecedents of God". However, this incident pleased neither the teacher nor the pupil. He began to read and think for himself. One day his mother gave him one rupee as pocket-money, and Victor walked about three miles to a bookshop in the Fort, Colombo, looking out for a book priced at one rupee or less, as that was all he had. Finding an English translation of the Dhamma- pada being sold for a rupee he quickly bought and read it again and again. This was his introduction to the Buddhadhamma. From that day on he

1. Dh. 41.

In Memoriam

eagerly attended lectures and sermons on the Dhamma, the while reading what literature came his way on philosophy, art, archaeology, history—in fact anything that would add to his knowledge. And thus he moved further and further away from the faith of his fathers. During these years, as his mother objected to his reading late into the night, he would, after she had gone to sleep, begin reading by candle light under the bed. Sometimes he found that when he had finished reading it was already day. Such was his thirst for knowledge.

Sometime in 1920 he had met Mr. W. Joseph Soysa, one of the founder- members of the Servants of the Buddha, the well-known association which has its headquarters at Lauries Road, Bambalapitiya, and of which the Venerable Kassapa Thera is the founder-patron. After being actively engaged for some- time in the publication of the "Blessing" which was edited by the then president of the association, Dr. Cassius A. Pereira, he, along with Mr. Soysa, joined the Colombo Buddhist Union in the early twenties, and presented a large collection of books to the Union library. He composed "A formula of associate worship"

to be used by members of the Union at their monthly joint flower-offering at one of the many shrines in the city.

Shortly after this, once again with his equally keen friend Mr. Soysa, he founded the Fort Study Circle and was elected its organizing secretary. Later, as work increased, assistance was needed and Mr. W. Don Michael was elected joint secretary.

The following extracts are from Mr. Michael's article entitled "Apostle of the Dhamma", written on the passing away of Soma Maha Thera:

'The sudden death of Soma Thera has uprooted from our midst a per- sonality distinguished at once by the versality of his talents, self-sacrifice, personal sanctity, and crusading apostleship of the Dhamma. A deep understanding of human nature and the human problem of suffering had mellowed him and bred in him, in an unusual degree, qualities of tolerance, patience, restraint and sympathy with fellow-beings. Opposition and frustration left in him no sense of defeat or bitterness. He was the working bee in the Master's hive and, in His service, the very juice of the bitter thyme turned into honey at his touch. No wonder that, in the Augustan age of Buddhist renascence in Ceylon, Soma Thera was considered to represent the fine flower of Buddhist culture. He shed its fragrance wherever he moved. As scholar, preacher, organiser, monk and friend it may be aptly said of him: "Nihil tetigit quod non ornavit".

1. Associate Offering Of Flowers, Incense And Light To The Buddha. fear and friendliness, ness incense, We By avoiding and for our have all his delusion.

beings. compassion; sympathising joint gathered all the worship With evil here courses with with these of to pay the the those flowers of homage Buddha, light action, in we trouble, of to honour these may namely, the rejoicing we Blessed lamps, the the gain mainfold evil his One, with the perfect courses strength who those purity found enlightenment.

of who to of self the are the work fish way are Master; desire, together to fortunate, Happi-

hate, with

In Memoriam

'These sterling qualities of Soma Thera were happily blended in a character in which humility and service formed the keynote. He never spared himself. He gave till it hurt. He gave UNTO THIS LAST—unto death. Over- work, fatigue, were the proximate causes of the dire malady which struck down this mighty oak of the Dhamma which was a shade and refuge of many a seeker after Truth. Today a void is left standing which may take years to fill.

'To those of us who knew him and enjoyed his friendship and affection for nearly four decades both as the dashing young layman Victor E. P. Pulle, and as a monk of blessed memory, Soma Thera presents a remarkable character study. The child was the father of the man, Thera. Yet in his twenties, he was a rebel from the faith of his fathers and questing for the knowledge of the truth. In the 1930's, still hot on the pursuit, he was the leader of a band of young men who formed the Fort Study Circle under the Presidency of Mr. J. Tyagarajah, with Dr. L. A. (now Sir Lalita) Rajapakse and the late Mr. R. Nadarajah as Vice-Presidents.

'Their motto was sacrifice and service and their main object was the economic and cultural development of the country. The regular weekly programme of the Circle, all planned by Victor, included classes in Pali, Hindi, Layman's Law, History, Economics and politics. With what resourcefulness, with what prevision of judgement and success, he organised and directed its activities towards the cultural and literary formation of the day are now matters of history...

'Young Victor's reputation for literary and critical scholarship was such that Dr. Lucian De Zilwa prefaced his talk by saying that he accepted the invitation for a lecture with the major object of making the acquaintance of Mr. V. E. P. Pulle; and Mr. K. P. S. Menon, one of the most graceful and eloquent public speakers this country has ever had, began his lecture by saying that he was always anxious to see the set of young men who could produce an annual report of such literary excellence as that turned out by the Fort Study Circle.

'For Victor Pulle reason was the touchstone of truth. In this quest, he studied comparative religion, logic, philosophy—Dahlke and Schopenhauer had a particular appeal to him—art, sculpture, archaeology, history, music and even astrology. Indeed, like Bacon, he took all knowledge for his province. There was not a single individual in the Fort of his day who

Service of the world is the highest homage we can pay to the Buddha, the friend and helper of all beings. Let this act of homage with flowers, incense and light, be the symbol of the homage of service of the world every Buddhist has to fulfil. Let us dedicate ourselves anew today to tread the Path of Service trodden by the Master—the Path of Charity, Virtue and Clear Thought.

Let us remind ourselves now and frequently that the greatest charity is in giving the gift of fearlessness (abhaya ddnd) to the world by refraining from killing, stealing, unchastity, lying and drink. Thus we shall be able to become merciful, honest, chaste, truthful and sober, and make the society in which we live a noble one.

May right understanding and right thought grow in the world!

In Memoriam

combined in himself such a vast amalgam of knowledge. Literary and economic studies, however, could not satisfy his ardent mind and he joined the Sangha. It was in this august calling that his scholarship ripened and Buddhist revival throughout the World received from the results of his labour a new life and orientation.

'Meditation, study, teaching the Dhamma, canonical research and his own trials and tribulation in the process produced a vast transformation in Soma Thera. The ilan and impulsiveness of the layman turned into serene calm. The combative debater of yesteryear became the sedate teacher and friendly adviser. The glint of battle which earlier rose to his eyes when argument waxed high grew into sparks of sympathy and compassion. The chiselled square jaws which hurled challenge softened their contours. Above all, the terrific right fist which characteristically swung menacingly in debate would swing no more. It was obvious even to us his old boon companions to whom he still accorded the privilege of "ragging" him once in a way, that this great pioneer and savant, by a terrific ordeal of trial and error, had at last subdued himself and that he had not only found the Middle Path but had established himself so firmly in it that he was a fitting exemplar of his Master's Way of Life.

As a writer, Soma Thera belongs to the genre whom Buffon's dictum "Le style est Vhomme merne" is perfectly applicable. In his Study Circle days, he had a massive style. The exposition and, argument would at times be obscured by the weight of movement. -He used his pen as a tomahawk. When Carthage had to be destroyed, he made no bones about it but went and destroyed. As a Thera, the old asperity and venom disappeared and the style assumed a precision, clarity, mellowness and gentle movement which reflected the repose and sureness of his own mind. It is significant that, in recent years, his thoughts turned to poetry. They all centre on the Dhamma. One of them recalls so naturally the self-abnegation of the bees in Virgil's lines "Sic vos, non vobis, mellificatis, apes"—not for yourself, ye bees, your cells ye fill—that the verses "Giving Up" deserve quotation'.

1 One day, towards the end of 1928, our common friend, Mr. W. Joseph Soysa (Oliver as we call him), introduced me to Victor. But it was hardly necessary. Simultaneously Victor and I knew that we had been friends before, in an earlier life.

But we were always grateful to Oliver for this. Later I was happy to find that the Buddha taught that it was not easy to find a being, who, during the vast period of time covered in the process of birth and death, and birth again and death, had not, at one time or another, been a mother, a father, a brother, a sister, a son, a daughter. The Blessed One then asks the question, "What is the reason for this"? and himself answers: "Not to be known is the

2. 1. See Since attention page writing xvi.

to a this sonnet the in Ven. which Vinita Lord Thera Tennyson of Vajirarama describes how was kind he recognised enough to a draw friend my

o XII

In Memoriam

start of beings enmeshed in ignorance and fettered by craving, running on, speeding on through interminable births and deaths. Nor can it be said'of the running on and the speeding on of ignorant and craving beings that they are tending to an end. And in this interminable process, for long have you all experienced grief bitter and sharp and made the graveyards bigger and bigger. Because of that you should turn away from the formations (sankhdras), cut them off, and become free of them"—S. II, 190 (Soma Thefa's translation). This is no poetic fancy, as at first sight it may appear to be. This is the word of the Supremely Enlightened One who has done with poetic fancy. His is the vision of things as they are (yathdhhutahdandassana): And this vision he describes without exaggeration; for exaggeration the Buddhas do not indulge in.

In the late twenties, Victor and I had heard from the late Mr. Wong Mow Lam, the Chinese scholar, who was in Ceylon for sometime, that there were great possibilities for spreading the Theravdda in his country and that there was much that could be translated from the Mahay ana literature of China. So when we went to Burma in 1934, remembering the words of our scholar friend, we decided after careful thought to go to the Far East and return later to Burma for ordination. We began our journey to China by way of Kawkerik, over the misty Dawna Mountains and across the border for four days on foot to Raehaeng in Thailand, and thence by bus, river boat and train through Svankaloke (Svargaloka—heaven world), Pisaloke (Visnuloka — Visnu's world), we arrived in Krum Teb (Deva Nagara — the city of the gods) which is Bangkok. Then again, after travelling by train to Penang, and by ship to Singapore and Hong Kong, we arrived in Shanghai. Finding there no facilities for study we proceeded to Tokyo. There we met Prof. Nichiki Kimura of Rissho University, who invited us to attend his English lectures on Mahay ana. Towards the end of 1935, through his good offices, we were invited to Jozaiji, the Nichiren temple in Kawatana-Machi, Nagasaki- ken. The head of that temple, the Rev. N. R. M. Ehara, had been a lecturer at Rissho for sometime. He was the perfect host—a most understanding, patient, pleasant, witty character with abundant laughter, and he was young. He did everything within his power to make our stay as comfortable as possible.

an earlier life, thus;

"As when with downcast eyes we muse and brood,

And ebb into a former life, or seem To lapse far back in some confused dream To states of mystical similitude; If one but speaks or hems or stirs his chair, Ever the wonder waxeth more and more, So that we say, 'All this hath been before, All this hath been, I know not when or where*. So, friend, when first I looked upon your face, Our thought gave answer each to each, so true— Opposed mirrors each reflecting each— Methought 77zaT tho" 1

1 knew that not in what time or place,

I had often met with you, And either lived in either's heart and speech".

XIII

In Memoriam

When we arrived at Kawatana-Machi, Jozaiji was being rebuilt. By the end of April, the building operations over, our host set apart the new guest- house for our use and called it the Lion Hall, "in honour", as he said, "of the Lion Isle, the home of my friends". We spent a most pleasant and fruitful year in our Lion Hall, for, it was here that the whole of the Gedatsu Do Ron (the Chinese translation of the Vimuttimagga) was translated into English for the first time. Perhaps it will not be out of place to mention here that when the late Ven. Nyanatiloka Maha Thera was in Japan during the years that followed the First World War, he tried, but failed, to persuade any Japanese scholar to undertake this translation. So when we sent him a copy of our translation he heartily welcomed it. The word for word translation the draft translation, copying, cyclostyling, binding, packing for the post, were all done by the three of us and that during the brief space of four months. Besides, the section on virtue had to be cyclostyled thrice before Victor was satisfied with it.

This is how the translation began. Some days after we went into residence in the Lion Hall, our friend showed us around his new library. Pointing to three thin volumes he said that that was the Chinese translation of the Vimutti- magga, and that originally it was supposed to have been written in Pali in Ceylon by a Sinhalese Thera. With one voice both of us exclaimed that we were ready to begin translating it that very instant,—of course, with his help. And our friend, with his great big ringing laughter, readily agreed. And we immediately translated the first few pages though he had much to do, it being very close to Hanamatsuri, the Flower Festival, which corresponds to Vesak in Theravdda lands. Working incessantly we managed to issue the translation of the first fascicle on Hanamatsuri, May 28, 1936. Continuing to work even up to twenty hours a day sometimes we were able to post the last copy of the last section of the translation to fifty scholars by the last day of September, 1936. During this period Victor knew no fatigue in that most agreeable climate of South Japan.

Jozaiji is beautifully situated a third of the way up the hill which rises abruptly from the broad paddy fields that stretch right up to the sea. In front is the river Kawa, the beauty of which they sing in Kawa-no-Kawatana> the song of the Kawa of Kawatana. Behind, the hill rises higher and higher and is level at the top. The temple was here in ancient times, and here Victor and I used to stroll under those attractively twisted and gnarled suhgi trees, the cypresses, that adorn the grounds of Japanese temples. One summer day while walking there our attention was drawn to some plants we seemed to recognize. At first we thought they were well-grown violets. But soon found they were gotukola {Hydrocotyle Asiatica). Their stalks were nearly eighteen inches long with large leaves. We took a handful of them to the temple, and our host was agreeably surprised to hear that this was eaten in Ceylon. He liked it so much that he introduced it to the whole village. They call it horseshoe.

XIV

In Memoriam

During these four months of translation work the thought that repeatedly arose in our minds was how soon could we return to Burma for ordination and put into practice the teaching of the Sambuddha so clearly set forth in the Vimuttimagga. It was plain, open, and easy to understand. What it said reached the heart direct — hadayangama seemed to be the correct word to describe one's reaction on reading the Vimuttimagga for the first time. There was no point in delaying.

So we left Jozaiji with our friend the Rev. N. R. M. Ehara and a few others, went to Nagasaki and took ship to Rangoon. Our friend was much grieved that we were leaving so soon and repeatedly said as the ship was leaving, "Come back, come back again". That was the last time we were to see him. For, though we had hoped some day to see him again, word came shortly after the Second World War that he had suddenly passed away. This was sometime after he had been appointed head of the Nichiren sect for the district of Omura.

Before we decided to translate the Vimuttimagga our host was keen on translating some of the smaller treatises of Nichiren Shonin which Victor did. Some of them were published in the Young East, the journal of the Japanese Buddhist Associations. Tokyo.

We reached Moulmein by the end of October, and found that U. Chit Swe, our ddyaka, had made all arrangements for our ordination in an aranndvdsa (forest residence), as requested by us, and had gone over to India on pilgrimage. His close friend, U. Chit Su, deputised for him. And on November 6, 1936, Victor and I received our higher ordination with the Venerable Pandava Maha Them of Taungwainggyi Shewgyin Kyaung Taik, Moulmein, as teacher. Here we came to hear of the Venerable Narada Maha Thera, also known as Jetavana Sayadaw. As he was then living in nearby Thaton, we visited him. A lay pupil of his who had earlier instructed us in the practice of the Satipatthdna method of meditation, too, accompanied us to see the Sayadaw. His method was strictly in accordance with the Satipatthdna Suttas of the Digha and Majj- hima Nikdyas and their commentaries. He said that the necessary instruction was found in them and no new interpretation was necessary; the Buddha called it the sole way and that there was no other 'sole' way to the purification of beings.

On reaching Ceylon by way of India in the middle of 1937, Bhikkhu Soma met a companion of his childhood days who became so attached to him that. he would not leave him till his death — that distressing thing called asthma. It would have rendered many a strong man useless for work quite early. But asthma or no asthma, he worked on and on up to the end with increasing vigour. Hearing that we were returning to Ceylon, a ddyaka, the late Mr. W. M. Barnes de Silva, had set apart a small house for our use in a quiet place at Belihuloya. We could not stay there long as the Venerable Soma fell ill and had to go to Colombo for treatment and we stayed at the Vidyalankara Oriental College, Kelaniya, for a time.

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In Memoriam

After he recovered from his illness, and wishing to live in quiet surroundings for a while, we were able to go into residence at the MahanadI Arama at Gampolawela. Then at the invitation of the late Sir Baron Jayatilaka we visited Bangalore in 1939 with the Venerable Naravila Dhammaratana Maha Thera, as leader of the Mission of Goodwill to India. There the mission was able to secure from the Government of Mysore a site for a Buddhist Centre, and both of us returned to Ceylon in 1940 owing to illness.

As Bhikkhu Soma needed rest for sometime, Mr. A. B. C. de Soysa placed his bungalow, in his estate in Kurunegala, at our disposal. After a few months' stay there we were invited by the Venerable Nyanaponika Maha Thera to the Island Hermitage, Dodanduwa. As the Second World War had begun, all the German Theras of the Hermitage were interned and the Vener- able Nyanaloka Maha Thera, the present adhipati (chief resident Thera) was then in charge of the place. During this period the attacks of asthma were most severe. At one time the only available medicament was Himrod's Asthma Cure. It had to be lit with a match and the fumes inhaled. Bhikkhu Soma could hardly walk two yards without this Himrod's cure, and could not sleep at night without filling the room with these fumes. One night even this failed to help. So about 2 a.m. he sat at his table and scribbled these verses:

Out of the womb of sightless night Rang out a word of healing strong, And put to flight the evil throng That stood betwixt the eye and light.

Where lies, friend, the golden mean ? Where's the heart forever clean? Where is life at its best seen ? Where reaches one Peace Serene ?

When does one always see things clear ? When is one to all beings dear ? When does one wipe away all fear ? When does one to Truth adhere?

How does one give full measure ? How, end poverty's pressure ? How, come to rarest treasure? How, know the purest pleasure ?

Why on self a tight hand keep ? Why the heart in culture steep ? Why turn on to wisdom deep? Why care not to sow or reap ?

XVI

In giving up. In giving up. In giving up. In giving up.

In giving up. In giving up. In giving up. In giving up.

By giving up. By giving up. By giving up. By giving up.

For giving up. For giving up. For giving up. For giving up.

In Memoriam

He lived in this

our little island home", as he liked to call the Hermitage, from 1940-45 and from 1948-54. These were years he treasured much. For it was here that the first edition of The Way of Mindfulness (1941) and His Last Performance (1943) were written. He also edited here in 1943 Andpdna Sati of Dr. Cassius A. Pereira. In spite of his failing health he wrote unceasingly. He contributed articles to various Buddhist journals regularly. The quiet of the Hermitage appealed to him a great deal. Frequently he sat beneath the trees by the water's edge in deep thought, and the following verses might indicate some of the thoughts that occupied his mind then:

Away against the lip of sea and sky A tiny fisher craft tanned brown by sun, Pops up and down, like monk in russet clout. Upon the choppy sea of doubt and lust.

The tender palms of gold and light green fronds Remind me of my youth and boyhood's days. Amidst their plumy, wavy forms I throve Imbibing nature's simple silent ways.

Once it was thought that his asthma might improve if he had a change and so he stayed at Asokarama in Nuwara Eliya for sometime. There, walking along in Moon Plains once, he was absorbed in the beauty of a waterfall He used to watch the water rushing down in a silver streak, and very often the asthma left him on those occasions or he forgot it. This tiresome friend, Asthma, has a peculiar trait. He wants attention. And, sometimes, if no attention is paid to him, he sharply retorts in return by paying no attention. These w

ere the times when Soma Thera would say, "I am thoroughly fit. I can work even the whole day'*, reminiscent of the Lion Hall days when he really worked almost the whole day. It is about this waterfall in Nuwara Eliya that he wrote:

E'er let me live and die where waters flow From hidden springs on heights that probe the sky, And come to light as white foam falling by The negrc face of rocks that shine and glow.

Childlikeness was a prominent characteristic of his, and perhaps the following verses illustrate some aspect of it:

E'er let me live and die with childlike sight, Beholding elfin gold and jewels bright^ And dream-made treasure in the silent night Of travel on and on the Path of Light,

XVII

In Memoriam

At the invitation of the late Venerable Tai Tsu, the well known Buddhist leader of China, the Venerable Madihe Panfiasiha Thera (now Maha Nayaka Thera), the Venerable Soma Thera, and I, went to China to establish a Pali College at Sianfu, the ancient Buddhist Centre in Shensi Province, the home of Fa Hsien the famous pilgrim. Arriving in Shanghai in early July, we found that fighting had broken out in Shensi between the Nationalist and the Communist forces. There was no possibility of proceeding further. The Vassa-vdsa, the rainy season residence, was spent in Shanghai after which the mission returned. During this period Soma Thera's radio sermons were much appreciated. Besides, he addressed many gatherings in various parts of the city. The Shanghai Y.M.B.A. which he founded had, by the time the mission left, nearly three hundred members. He also conducted a Pali class, which was well attended. In November that year the Mission returned to Hong Kong where, too, Soma Thera addressed various groups of Buddhists. Arriving in Singapore in January 1947, the mission had to wait two months for a boat. Meanwhile Soma Thera delivered sermons and lectures to large gatherings both in Singapore and Kuala Lumpur. The Mission returned to Ceylon in March that year. Soma Thera returned to the Island Hermitage at the end of 1948 and remained there till 1954. After his return from China, on his initiative, two important Buddhist associations in Colombo, The Sasanadhara Kanta Samitiya and The Banks' Asoka Society, were formed in 1950 and 1956 respectively. He was the founder-patron of the latter.

With the approach of the Buddha Jayanti celebrations, it was suggested that a bi-monthly called 'Buddha JayantV be published for the duration of these celebrations for the benefit of the English reading public. When in 1953 the organizers came to ask Soma Maha Thera for his help, he threw himself wholeheartedly into the work, for half-hearted effort was alien to his nature. Most of the editorials on the Dhamma in the 'Buddha Jayanti

9 and a large number of translations from the Pali and the German, besides original articles, and the Jayanti Miscellany, were from his versatile pen. His masterly articles on 'The Greatest Mahanayaka Thera of Our Time' and the editorial 'A Maker of Good Men' on the passing away of the Venerable Paelaene Siri Vajiraiiana Maha Nayaka Thera, were written at a time when he was much harassed by asthma. Finding that the long stay at the Island Hermitage had worsened his asthma and seeing the advantage of being with the Venerable Paelaene Siri Vajiranana Maha Nayaka Thera at Vajirarama with its well equipped library, Soma Thera came to reside once more at Vajirarama. Both the Maha Nayaka Thera and Soma Thera were happy to meet; for, as far back as 1919, the former had inspired the latter by his great knowledge, understanding, and kindness. Soma Thera's regard and respect for him kept on increasing during the years. They used to converse on the Dhamma and on allied subjects such as literature, history, grammar, folk-lore, and so on, for hours at a time. The Maha Nayaka Thera, too, was always ailing, but when both of them began to converse they forgot their

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In Memoriam

ailments. It might be wondered how it was possible for one to get so interested in such a theme as grammar. But the Maha Nayaka Thera was such a master of the subject and an accomplished conversationalist that he was able to make even a subject like grammar interesting. I remember in the early thirties how the Maha Nayaka Thera discoursed on the Dhamma to a group of us young men whose leader was Victor. Once the questions put by Victor so interested the Maha Nayaka Thera that he continued the conversation till three o'clock in the morning.

This early earnestness he maintained to the very end. How this long and earnest practice of the Dhamma moulded Soma Maha Thera's character is briefly shown in the foil®wing extracts from an article by Ceylon's Director of Education, Mr. S. F. de Silva: 'I came to know the Venerable Soma Thera as Mr. Victor Pulle some thirty years ago My first impression was of a remarkably earnest man who was determined to seek and find out the Truth. His face was an index to his earnestness and I often listened to him arguing a point We became very good friends and week in and week out I used to watch and realise that of the band that gathered together, he was one of the most earnest and untiring in his study of the Dhamma... .As a member of the Order he became a changed man. I noticed a strength of character and calmness of demeanour in everything he said and wrote. I used to visit him in his room and talk things over many an evening. Occasionaly the eye would flash and I could see the old time fighter but there was an unmistak- able sense of toleration of others and a remarkable kindliness in everything he said. The Venerable Soma Maha Thera was very well known to English speaking audiences in the Island. Many may remember his thoughtful talks over Radio Ceylon. I am aware how deeply he was respected by Buddhist students in schools all over the island To me his translation, edition and notes of the Satipatthdna Sutta is characteristic of the man. He was one who wanted to practise the Dhamma, and the Satipatthdna Sutta was to him 'the one way for the ending of unhappiness'. I can see his mind in his introductory notes and his interpretations of the text. The Venerable Soma Thera's edition of the Satipatthdna Sutta is a part of his own life because he was one who wanted to practise the Dhamma. I miss him very much as a friend but those who knew him have no cause to grieve for a life that had been so nobly spent. He had acquitted himself heroically in all things he did to the end Alert and intensely alive in the search and practice of the Truth, it is of these that the Buddha has said that 'those who are heedful do not die'. His life is an example to all those who knew him, that there is nothing nobler for a Buddhist than to live the life that the Buddha has preached, to walk the way He had walked and to follow Him on the Noble Quest. May the Venerable Soma Thera attain the Noble Quest he started some forty years ago'.

When one happens to be the only person in a powerful group to accept another teaching, much opposition may be expected. This Victor had in

XIX

In Memoriam

plenty. At these times he resorted to the calm atmosphere of Vajirarama, where the late Venerable Maha Nayaka Thera and the Venerable Narada Maha Thera always found the time to speak with him, sometimes for hours, and he went away stimulated. Later, as a bhikkhu, when the Venerable Soma, while residing at the Vidyalankara Oriental College, Kelaniya, found that the opposition had grown into hostility, he had the ready sympathy and unstinted support of the late Venerable Lunupokune Dhammananda Nayaka Thera, the Venerable Kirivattuduve Siri Pannasara Nayaka Thera (now Vice-Chancellor) and the other venerable theras of the College. It is also fitting to record here the help readily given by the late Mr. Sagara Palansuriya and Mr. K. M. W. Kuruppu during th|s difficult period. But both as layman and as monk his attitude to those who were opposed to him, and who later became hostile, was one of kindness and understanding. True foll- ower of the Master, he bore his sufferings without rancour, like the fragrant sandal wood tree which perfumes the axe that lays it low, and like the sugar- cane which sweetens the mouth where it is being crushed.

Soma Thera participated in the making of the simd, chapter house, at the Mahabodhi Society's Centre in Bangalore during the Buddha Jayanti celebrations in 1956. Some of the older members of the Buddhist Association there were pleasantly surprised to see him, for this was the site that the Mission of Goodwill had, in 1940, secured from the Government of Mysore for a Buddhist Centre, On his return to Ceylon in early 1957, Soma Thera was invited by the German Dharmaduta Society to lead the first Buddhist Mission to Germany in June that year, the other members being Vinlta Thera, Mr. W. Joseph Soysa and myself. But though he underwent a serious operation just two weeks before the mission was due to leave, he insisted on not altering the travel arrangements. Actually he went on board ship direct from the hospital. The wound had not healed completely then, and the dressing had to be continued for another five weeks. At the end of this period he could not move his left arm. It was after a further three months' treatment that he recovered. Yet during all this time Soma Thera worked with a fortitude which evoked the admiration of all around him. Though the dry climate of Berlin helped his asthma he was not entirely free of attacks. Referring to his fortitude, a friend wrote, "No other monk except another Soma Thera would have ventured forth on such a mission after the serious operation he had to stand only a couple of weeks before".

Yet the work which he had undertaken absorbed all Soma Thera's time and attention. He met the leading Buddhists in Berlin, who were anxious to co-operate with the mission's work, and soon there began a series of weekly meetings at which Soma Thera read a paper in German which was followed by answering questions that the audience liked to ask. The inter- preting at these meetings was done by Mr. F. Knobelock, the then President of the Congress of German Buddhist Associations, or by Mr. Guido Auster. This programme was continued till the mission left Berlin. Meanwhile xx

In Memoriam

Soma Thera addressed schools in various parts of the city. The children listened to him with the greatest interest. Just before leaving Berlin, the mission received an invitation from the Municipality of Iserlohn to conduct a Meditation Seminar during the "Indian Week" which was a part of the 'Sauerland Cultural Season'. About one hundred people from all walks of life attended it. The late Mr. Egon Vietta was the organiser of the Seminar. On the last day of the Seminar he announced that he had brought a few questions from his teacher, the well-known Existentialist philosopher, Prof. Heidegger, who was ill and unable to travel. When these questions were put to the Ven. Soma Maha Thera his answers were prompt and so convincing that Mr. Vietta said that these same questions had been put by him to European scholars, individually and in groups, but he had not received such satisfying answers as had been given by Soma Maha Thera.

Another invitation that the mission accepted was that of the Buddhists of Hamburg. They were anxious to have us with them during Vesak time. So from Islerlohn the mission left for Hamburg, where Mr. W. Stegemann, the President of the Buddhist Society of Hamburg, welcomed us. From here, after making a brief visit to London, Oxford, and Cambridge, the mission returned to Hamburg where Soma Thera conducted classes in meditation, and delivered lectures and led discussions on the Dhamma. These meetings were well attended. He much liked working among the Hamburg Buddhists because, as he said, they were well informed, organized, and greatly interested in their work as a body. In response to numerous requests, all the addresses delivered in Germany by Soma Maha Thera were published by the Hamburg Buddhist Society in their Bulletin the Mitteilungsblatt.

With all this incessant work and travel Soma Thera grew weak, and when he returned to Ceylon from Germany in June 1958 he was very tired; but with skilful medical attention and another operation he regained his former vigour and worked hard which he loved to do. Then again he fell ill—this time with renal colic—and after another spell in hospital he was once more in a fit condition to continue his work. This time he slept hardly four hours a day, from about midnight to 4 a.m. When told that he tired himself over- much, he used to say, "I have gathered enough now but I have not time enough to give". So he worked on to the end never caring for his health. Yet he was happy doing it.

He was held in affectionate and highest regard by all those who knew him for his qualities of heart and head. One of them wrote from England thus: "I was mentioning to the Dons of the Faculty of Eastern Religions at Oxford that there was in Ceylon a monk (referring to Soma Thera) who was eminently qualified by way of knowledge and learning to fill the Chair of Eastern Religions which is now vacant". Mr. Guido Auster, the Director of the Oriental Department of the German State Library, Berlin, hearing of his death wrote, "He contacted many personalities of the religious and in- tellectual life in Berlin and Germany. He delivered lectures at various places,

XXI

In Memoriam

among them—most important in my opinion—several to pupils in our schools. He had an especially lucky hand in dealing with children and young people who admired him. He was most patient towards enquirers and beginners". Again, he says, "This impressive personality, reminding me in his dignity of a high prelate during the Middle Ages, weilding not only spiritual but also temporal power, has dissolved".

The President of the Servants of the Buddha, Mr. Ananda Pereira, who, long before his 'teens, knew SomaThera wrote thus of him in the Ceylon Daily News of February, 27, 1960.

'With the death of the Venerable Soma Thera, Lanka loses one of her noblest sons. Born of Roman Catholic parents on December 23, 1898, duly baptised and brought up in the faith of his parents, the youthful Victor Pulle began asking questions—deep, simple, direct questions—the answers to which as given by his parents and spiritual advisors did not satisfy him. 'His inquiries in due course led him to Buddhism, where at last he found the answers, or at least the hope of satisfactory answers to his questions.

'He plunged into the study of the Buddha Dhamma. It was at this period that he laid the foundation of that sure grasp of the Teachings that served him so well in later years as a missionary. He was associated with Dr. Cassius A. Pereira (later Ven. Kassapa Thera) in the preparation of the Blessing. He was an enthusiastic and hard-working member of the Servants of the Buddha. He made many friends.

'Never one to be satisfied with half measures, he was ordained as a Bhikkhu in 1936. From the day he joined the Sangha, he adorned it. As scholar, translator, writer, preacher and missionary, he strove mightily in the Buddhist cause. He never spared himself.

'But those who knew him, will remember him most for his humanity. His was not the cold way of the anaemic academician. He lived his Buddhism with every beat of his warm generous heart. Sometimes he seemed impulsive, sometimes even a shade pugnacious, but never, never, did he say or do a mean, false, or deliberately unkind thing.

'He was generous—with his advice, with his time, with himself. Though to outward appearance he was strong, his health was never particularly robust. But he never let ill-health interfere with his work, and his work was always giving. I have seen him preaching sermons or reciting Pirith at times when the mere act of breathing was acutely difficult because of asthma.

'Soma Thera was a genuine monk. He observed the Vinaya rules with absolute strictness, never permitting himself the slightest infringement, His standards were the highest. His life was a shining example to others, Bhikkhus and lay-folk alike.

'One does not need to feel sorrow on his behalf. His road is the road of the Buddha, the Arahats, the mighty ones. He lived here a while and has

XXII

In Memoriam

gone on, strong and assured, brave and smiling, kind, gentle, untiring. The story is not done. We too must fare onward when our time comes. We shall meet again'.

During the last few months of his life he often spoke and wrote on death, quoting from the Suttas and other writings, for instance, his own translations from the Sanskrit of Visnusarman thus:

In him who ever and again, Reflects on death's hard hand of pain, - The drive for gross material gain Grows limp like hide soaked through with rain; and from the commentary to the Dhammapada: "Uncertain is life, certain is death; it is necessary that I should die; at the close of my life there is death. Life is indeed unsure but death is sure, death is sure" — Dh.-a. Ill, 170; and from the Sutta—S. IV, 211: "Mindfully and with complete awareness should a bhikkhu meet his end. This is the advice I give you".

*I knew the Venerable Soma Maha Thera intimately for nearly thirty-two years. During this period if the number of days we were absent from each other be added up it will not amount to more than a few months. Yet during all these years our interests centred round the Dhamma only. When I met him I knew very little Dhamma, having but recently accepted the Teaching of the Buddha. What Dhamma I now know was gleaned from him or in his company. So when he passed away suddenly the blow was difficult to bear. Before this event "the separation" referred to in the words of the Buddha: Piyehi vippayogo dukkho, "the separation from the loved is ill", did not seem so difficult a thing to bear. Now it appeared in a different light. The passing away of the Venerable Sariputta Thera caused in the Venerable Ananda Thera, who was then only Sotdpanna, Stream-entrant (he became Arahat later), great agitation of mind, in spite of his having been with the Buddha and learned the Dhamma from him for twenty-five years. How he served the Buddha during those years is shown in the following verses, beauti- fully rendered by Mrs. C. A. F. Rhys Davids, thus:

For five-and-twenty years a learner I; No sensual consciousness arose in me. O see the seemly order of the Norm! For five-and-twenty years a learner I; No hostile consciousness arose in me. 0 see the seemly order of the Norm! For five-and-twenty years on the Exalted One 1 waited, serving him by loving deeds, And like his shadow followed after him. For five-and-twenty years on the Exalted One

XXIII

In Memoriam

I waited, serving him with loving speech, And like his shadow followed after him. For five-and-twenty years on the Exalted One I waited\ serving him with loving thoughts, And like his shadow followed after him. When pacing up and down, the Buddha walked, Behind his back I kept the pace alway; And when the Norm was being taught, in me knowledge and understanding of it grew.

And it is this 'knowledge and understanding' that he refers to as being 'confused' for him in the following verses, when the Venerable Sariputta Thera passed away:

The firmament on every hand Grows dim, yea, all confused stand The truths I seemed to understand. Gone is the noble friend we love, And dark is earth and heaven above.

The following is a description by Soma Thera (Bosat, October 1959, pp. 170-71) of how the Buddha comforted the Venerable Ananda Thera on this occasion:

'When the Buddha was told of the passing away of the Venerable Sariputta Thera, who was considered to be the Commander of the Army of Righteous- ness, the Blessed One said this to the Venerable Ananda Thera, who was upset, "Tell me Ananda, did Sariputta take the aggregate of virtue along with him and become extinct? Or did he take the aggregate of concentration along with him and become extinct? Or did he take along with him the aggregate of wisdom and become extinct ? Or did he take along with him the aggregate of freedom and become extinct ? Or did he take along with him the aggregate of the knowledge and insight of freedom and become extinct?'—'No Vener- able Sir'.—'Have I not, indeed, told you before that with all that is dear, pleasing, involved are change, separation, and variation?"

'The Buddha shows that it is not possible to stop the breaking up of what is born, produced, and put together, and of what has the nature of breaking, and compares the Venerable Sariputta Thera to one of the greater branches of the mighty tree of the Community of Bhikkhus. Comparable to the breaking of a bigger branch of a mighty tree, says the Buddha, is the Venerable Sariputta Thera's passing away and no one can stop the breaking of what is breakable by ordering that thing not to break'.

But when this peerless comforter, the Blessed One himself, passed away

1. Psalms of the Brethren, 1039-44. 2. Psalms of the Brethren, 1034.

XXIV

In Mernoriam

shortly afterwards the Venerable Ananda Thera uttered the following verses:

And is the comrade passed away, And is the Master gone from hence ? No better friend is left, methinks, Than to mount guard o'er deed and sense. They of the older time are gone; The new men suit me not at all. Alone to-day this child doth brood, Like nesting-bird when rain doth fall.

1 Thus did the Venerable Ananda Thera find comfort, and we, too, find solace at the feet of the Teacher of divine and human beings.

Sometimes birds fly into houses and, staying a while, sing and cheer those there; but suddenly they fly away, casting no glance behind, none knowing where. In like manner even as it is said: Anavhdto tato dga, anunndto ito gato

— 'uncalled he hither came, unbidden soon to go', Soma Maha Thera, too, came uninvited and unbidden went away, the while having cheered some weary traveller on the way.

To me Soma Maha Thera was a kalydnamitta. In life he blessed me with the friendship extolled by the Blessed One in no uncertain terms: Sakalam eva h-idam Ananda brahmacariyam yad idam kalydna-mittatd kalydna-sahdyatd kalydna-sampavankatd*—'the whole of this holy life consists in noble friendship, in association, in intimacy with what is noble'. And in death he has drawn me ever near to the Dhamma, that sure refuge and support, as has been sung by the ancients, thus:

Dhammam vind natthi pita ca mdtd Tameva tdnarh saranam patitthd Tasmd hi bho kiccamannarh pahdya Sundtha dhdretha carat ha dhamme}

Except the Dhamma of the Perfect One, There is no father and no mother here; The Dhamma is your refuge and support, And in the Dhamma is your shelter true, So hear the Dhamma, on the Dhamma think And spurning other things, live up to it.

5 May that 'trusty, staunch, true friend', the Venerable Soma Maha Thera, attain to that happiness, higher than which there is none — Nibbdna, the Happiness Supreme!

Vissdsaparamd hdti, nibbdnam paramam sukham.

6 Bambalapitiya, Colombo, Vajirarama,

September 3, 1960.

KHEMINDA THERA

* Psalms of the Brethren, 1035-36. 2. J. Ill, 165 OJraga Jataka). 3. S. I, 87-8. . Rasavahini. 5, Soma Thera's translation, 6. Dh. 204. XXV

Prefatory Note to Original Draft Translation

In the following pages is a draft translation of the first fascicle of Gedatsu Do Ron (Vimuttimagga), No. 1648 of the Taisho Edition of the Chinese Tripitaka (No- 1293 in Nanjws Catalogue). The pages of the text are given in square brackets.

This is circulated with the hope of receiving sugges- tions and criticisms helpful towards bringing out a complete translation of the Vimuttimagga.

We have derived much help from Prof /?. Higata's Japanese translation of the Gedatsu Do Ron, and Prof. Pe Maung Tins English Translation of the Visuddhimagga.

N. R. M. Ehara V. E. P. Pulle G. S. Prelis

Jozaiji,

Kawatana- Mac hi,

Nagasaki-Ken. Japan.

Hanamatsuri, the eighth day of the fourth lunar month, May 28, 1936.

XXVII

Acknowledgments (Original Draft Translation)

Jozaiji,

Kawatana-Machi, Nagasaki-Ken,

Japan.

August 29, 1936.

For having encouraged us, we offer our hearty thanks to Dr. C. A. F. Rhys Davids, J. F. McKechnie Esq., {England); Prof. Dr. With, Geiger {Germany); Dr. B. C. Law, Ven. Nyanatiloka Maha Thera, Ven. Ndrada Thera {India and Ceylon); Dr. Unrai Woghihara, Dr. Makoto Nagai, Prof Nichiki Kimura, Prof Giokei Umada, Dr. Baiye Henmi, Prof. Chotatsu Ikeda, Prof. Kaijo Ishikawa, Prof Kairyu Yamamoto, Prof. Yukio Sakamoto, Rev. Sho-on Mizuno {Tokyo); Dr. Giei Honda, Prof Chizen Akanuma {Kyoto); Prof Ryusho Higata {Fukuoka).

N. R. M. Ehara V. E. P. Pulle G. S. Prelis

XXIX

PREFACE

As stated elsewhere (In Memoriam (p. xv) the draft translation of the Gedatsu Do Ron (being the Chinese name for the Vimuttimagga) was completed in four months. Therefore it was thought that it needed some revision. This the Venerable Soma Thera intended to do on his return to Ceylon in 1937. But he fell ill and by the end of 1939 the Second World War was already three months old. All hope of publishing the revised edition of the Original Draft Translation during the war had to be given up. With the end of the war, however, conditions were even less favourable. Mean- while, though the Venerable Soma Thera wished to complete the revision and await a favourable occasion to publish it, other work he had undertaken prevented him from doing so. Further, asthma robbed him of much of his time. Thus the work he intended to do on the Vimuttimagga translation had to be postponed each time he took it up.

When he passed away many venerable theras and ddyakas were much interested in publishing, at least, the Original Draft Translation as it was, and they requested me to prepare it for publication. Knowing my own limitations, I was at first rather disinclined to undertake this work, but later acceded to their earnest request for the following reasons.

The Venerable Soma Thera had originally wished to have the English translation of the Vimuttimagga (The Path of Freedom) revised and published some day. But later, seeing difficulties, he modified the idea and was even content with merely revising the Draft Translation, leaving the publica- tion itself to some future time. He said that the important thing, the Draft Translation, had been done, and that if people felt that they needed it they would see to its publication.

It was a work that had inspired both the Venerable Soma Thera and me, and there were many who welcomed its publication.

Dr. D. Roland D. Weerasuria of Balcombe House, Balcombe Place, Colombo, invited the Venerable Soma Thera sometime in 1959 to write an abridged version of the Visuddhimagga as he felt that such an edition would supply a long felt want. But shortly after he began writing it death inter- vened. Dr. Weerasuria then requested the Venerable Nanamoli Thera to take up the work which, after some hesitation, he agreed to finish within a year. But he, too, passed away within a week. Sometime after this Dr. Weerasuria, having seen the Original Draft Translation of the Vimutti- magga, was keen on its publication.

This was a fitting occasion to pay a tribute to the memory of the two senior co-translators of the Vimuttimagga, the Reverend N. R. M. Ehara and the Venerable Soma Maha Thera.

XXXI

Preface

And finally the urgent personal need to keep myself immersed in the Dhamma throughout the waking hours during this period of stress prompted me to take up the work.

From the above it will be seen that this work was taken up due to sheer force of circumstances and not because of any special qualification on my part. Therefore, perhaps, some things stated here could have been said in other and better ways. Inexpert as I am in scholarly per suits there is bound to be many a lack in my portion of this work and so I ask reader to bear with me should he detect any errors of commission or omission here.

In preparing this work for printing I have made a few alterations in the rendering of certain terms and passages, as they appeared in the Original Draft Translation, in accordance with notes and instructions left by the Venerable Soma Thera. The lacunae in the Draft Translation were filled, as far as possible, with the help of the word for word translation in consultation with Soma Thera's notes. All the longer Pali quotations in the footnotes, except a few from the Visuddhimagga and some from the Dhammasahgani etc., were inserted by me. They are given in full mainly with the idea of helping the general reader conversant with the Pali but to whom reference books are not easily accessible. By this attempt of mine if but just a few readers happen to be benefitted, to any extent, I should consider myself amply rewarded.

Since the Introduction had already been sent to the Printers by the time the 'Encyclopaedia of Buddhism' (1961 Government of Ceylon, Fascicule A-Aca) was out, the following is included here. In his article, Abhidharma Literature, Dr. Kogen Jvlizuno makes three statements on page 78 of the Encyclopaedia regarding the Vimuttiniagga: (1) that the Vimuttimagga (along with the Dhammapada, the Atthakavagga of the Suttanipdta etc.) "probably belonged to the Abhayagiri sect and not to the Mahavihara sect" (paragraphs continued from the previous page); (2) that "He (i. e., the Venerable Buddhaghosa Thera) evidently studied the Vimuttimagga, which was a manual of the Abhayagirivihara sect" (paragraph c); and (3) "That the Vimutti- magga, was Upatissa's work and belonged to the Abhayagirivihara sect is mentioned in the tika (sub-commentary, i.e., Dhammapala's Paramattha- man]lisa) of the Visuddhimagga'" (paragraph c).

The first statement, (1) above, says that the Vimuttimagga "probably belonged to the Abhayagiri sect", while the second, (2) above, says "Vimutti- magga, which was a manuel of the Abhayagirivihara sect". How, precisely, did probability in paragraph B became certainty in paragraph c? As for the third statement, (3) above, the Paramatthamahjusd does not say that the Vimuttimagga "belonged to the Abhayagirivihara sect" as is claimed here. What it says is that the Vimuttimagga is the work of the Venerable Upatissa Thera. The fact that certain teachings are common to both the Abhayagiri-

XXXII

Preface

viliara and the Vimuttimagga does not prove that the latter belonged to the Abhayagirivihara sect. For details see Introduction pp. xxxvi, xxxvn and n. 2, p. 57 of the present translation.

I have derived much help from Prof. Dr. P. V. Bapat's Vimuttimagga and Visuddhimagga—a Comparative Study, and the Venerable Nanamoli Thera's translation of the Visuddhimagga—The Path of Purification. The Pali Text Society's Pali-English Dictionary 1921, and Trenchner's Critical Pali Dictionary, Copenhagen 1924-1948 have been equally helpful.

It is with great pleasure that I make the following acknowledgements to all those whose help and encouragement made my work less difficult.

To the Venerable Madihe Pafmaslha Maha Nayaka Thera of Vajira- rama for his kindly and ready help and advice at all times lacking which this work would not have been completed.

To all those venerable monks who encouraged me by word and deed when that encouragement was most needed.

To the Venerable Nanavfra Thera for his welcome suggestions and the readiness with which he helped in many ways.

To Mr. W. Joseph Soysa who helped in reading over some of the proofs. He has always been much interested in the Vimuttimagga and in its publica- tion.

To Mr. Lakshman de Mel who read through the type-script and made valuable suggestions.

To Mr. R. D. Piyasena and those who helped him for taking a great deal of trouble in preparing the English Index.

Lastly, to Dr. D. Roland D. Weerasuria who has generously borne the entire cost of publishing this translation. Provision has been made by him to keep the price of this book within reach of the modest purse. He has performed this meritorious act (punnakamma) with great faith {saddhd) wishing his father, Mudaliyar D. D. Weerasuria J.P., who passed away on 25. 5. 1949, the happiness of Nibbdna. May the result of this pure deed redound in full measure to his lasting happiness.

The Printers have to be thanked for their patience and high quality of work.

Vijirarama, KHEMINDA THERA, Colombo, Ceylon, October 2505/1961.

XXXHI

INTRODUCTION IN the Journal of the Pali Text Society of 1919, there appeared an article by Prof. Dr. M. Nagai on "The Vimutti-Magga, 'The Way to Deliverance' ". Referring to it Mrs. C. A. F. Rhys Davids in a letter dated September 20, 1936 to the translators of the Gedatsu Do Ron (Vimuttimagga) said, "Then as to the issuing of the book (referring to the Path of Freedom) in a volume of print: Were this society in easier circumstances enjoyed by it up to the Great War, when we were immensely helped by the princely donations of your wealthy men, I would undertake at once to publish the work with Prof. Nagai's excellent article in our Journal, 1919, as preface, with anything he liked to add. Or, if you objected, I should ask you three to write your own preface, making such references to his article as you thought fit".

This article of Prof. Nagai took the Buddhist world by surprise; for, according to the Culavamsa chapter xxxvn, 236-39, when the Venerable Buddhaghosa Thera had written the Visuddhimagga at the behest of the Mahd- sangha, the devas had hidden it and he had to write it afresh. When this was done, it too was hidden by the devas. So, when he wrote it for the third time and presented it to the Mahdsangha, it is said, the devas produced the first two copies. It was then found that the three copies agreed in every detail. The record goes on to say (Cv. Ch. xxxvn, 241-43): 'Then the bhikkhus read out all the three books together. Neither in composition and content, nor also as regards the sequence (of the subjects), in the teaching of the Theras, in the quotations, in words, and sentences was there any kind of deviation in ail three books. Then the community satisfied and exceedingly well pleased, cried again and again: "without doubt, this is Metteyya!" and handed over to him the books of the three Pitakas together with the commentary' — Dr. Geiger's translation. By this statement it was, perhaps, only intended to stress the Venerable Buddhaghosa Thera's great ability, which is amply borne out by this (i.e., the Visuddhimagga) and his later works. No other view seems to be warranted, or else it has to be conceded that the Mahavihara Theras knew very well that the Bodhisatta Metteyya could not have been born in this world at this time; — see, for instance, the earlier statement of the Mahdvamsa at Ch. xxxn, 73: 'Awaiting the time when he shall become a Buddha, the compassionate Bodhisatta Metteyya dwells in the Tusita-city'— Dr. Geiger's translation. Further, that the Venerable Buddhaghosa Thera and the Bodhisatta Metteyya are two different persons has been established by the Venerable Buddhaghosa Thera himself in his Postscript to the Visuddhi- magga (found only in the Sinhalese texts and translated by Nanamoli Thera):

So may I in my last becoming Behold the joys of Tavatimsa,

And having in my last life seen Metteyya, Lord of Sages, Highest Of persons in the World, and Helper Delighting in all beings' welfare, And heard that Holy One proclaim The Teaching of the Noble Law, May I grace the Victor's Dispensation By realizing its Highest Fruit'.

xxxv

Introduction

And this, too, the Mahavihara Theras would have known. But in thus stressing his ability, the Culavamsa account seems to make out that the visuddhi- magga was written without recourse to other works. There is a discrepancy in this account of the Culavamsa. It will be noted that 'the three Pitakas together with Commentary' were handed over to the Venerable Buddhaghosa Thera by the Mahasangha only after he had written the Visuddhimagga, which is correctly designated the General Commentary to the three Pitakas. Now, if he had access to the three Pitakas, and the Commentary only after he had written this General Commentary to the three Pitakas, how did he do it? This is difficult to comprehend. Here is where the article of Prof. Dr. Nagai appears to fit in.

Bearing No. 1293 in Prof. Nanjio's Catalogue is a work in Chinese called Cie-to-tdo-lun. It is also called Gedatsu Do Ron. Prof. Nanjio has rendered the title of this work in Sanskrit as ' Vimoksa-Marga', the author being Arahant Upatissa. In trying to identify him with a Ceylon Thera, Prof. Nagai adduces the following reasons:

1. It cannot be the Venerable Sariputta Thera, who was also called Upatissa, because he is often quoted in the Venerable Upatissa Thera's text.

2. In the Samantapdsddikd (I, p. 263), it is said that there were two elders, named Upatissa Thera and Phussadeva Thera, pupils of the same teacher who was proficient in the Vinaya. Upatissa Thera was superior to the other; and he had two pupils named Mahapaduma Thera and Mahasumana Thera. The latter learned the Vinaya Pitaka nine times from his teacher, while Maha- paduma Thera learned it eighteen times and was, therefore, the superior. When the former left his teacher to live elsewhere Mahapaduma Thera remained with his teacher saying that as long as one's teacher was alive one should be with him and learn the Vinaya and the Commentaries many times more. The teacher, the Venerable Upatissa Thera, and his pupil the Venerable Maha- paduma Thera, recited the Vinaya in this manner for many years more. During this period they expounded the Vinaya and on one occasion the Venerable Upatissa Thera, at the request of the Mahasangha in assembly, pronounced a ruling on a question that arose regarding the first Pdrdjika.

3. A teacher such as the Venerable Upatissa Thera was the most appropri- ate person to be the author of a work of such importance as the Vimuttimagga. Then he goes on to mention the account of the gift of King Vasabha's queen to the Venerable Mahapaduma Thera who accepted it as his teacher's share.

4. To show that the Venerable Buddhaghosa Thera was aware of the existence of the Vimuttimagga, Prof. Nagai refers to the comments of the Ven- erable Buddhaghosa Thera regarding the "fourteen cariya's" of the Vimuttimagga.

It is quite probable that the Venerable Buddhaghosa Thera had the Vimutti- magga in mind when he made this comment; for there is the definite statement of the Venerable Dhammapala Thera in his commentary to the Visuddhimagga {Paramatthamahjusd, Venerable Morontuduve Dhammananda Nayake Thera's Sinhalese ed. p. 103) which says: Ekacce ti Upatissattheram sandhdydha. Tena hi Vimuttimagge tathd vuttam,—" 'Some' is said with reference to the Venerable Upatissa Thera. It is said thus by him in the Vimuttimagga". From the fore- going it is clear that the Venerable Buddhaghosa Thera had the Vimuttimagga of Venerable Upatissa Thera before him when he wrote the Visuddhimagga.

XXXVI

Introduction

In his Pali Literature of Ceylon, Dr. G. P. Malalasekera has this to say on the subject:

(a) "The Vimutti-magga is an Abhidharnma exegesis, serving as a com- pendium the Chinese for work that seems portion to have of Buddhist been influenced literature by . the . ., Mahayana and in some doctrine" points

(p. 86). taken (B) to China He says, by some further, of the that schools if it is of granted approximately that the the Vimuttimagga same tradition, was "it would are more not or be less difficult independent to conclude works, that written the Visuddhi-rnagga by men belonging and Vimutti-magga to much the same school of thought — the Thera-vdda" (pp. 87-88).

Regarding the statement (a) above, it will be seen that very little Abhi- dhamma that he who is found wishes in to the "lead Vimuttimagga, those on the though other of shore course, to perfection, it begins by should saying be versed moli Thera's in the Sutta, opinion Abhidhamma on the subject and will Vinaya". be of interest: Here, the "However late Venerable the Vimutti- Nana-

magga well within itself the contains 'Hinayana' nothing field". at all Again of the he Mahayana, says: "Also its Abhidhamma, unorthodoxies which being

is in the the keystone Vimuttimagga of Bhadantacariya (Aggregates, Truths, Buddhaghosa's etc., do not exegesis, in themselves is not used constitute at all

Abhidhamma description of in the the Consciousness sense of that Aggregate, Pitaka). There no reference is, for instance, to the even Dhamrna- in its

sanganVs the 'Cognitive classification Series' is of stated 89 types, once and in its nothing full form from (in the Ch. Patthdna; n) no use and is though made practical of it to explain instruction, conscious not of workings. exegesis" This (Path Vimuttimagga of Purification is in Introduction fact a book pp. of

XXVII-XXVIII). Paramatthamahjusd The quoted statement earb'er of the seems Venerable to disallow Dhammapala (B) above.

Thera in the

edition The of Venerable the Saddhammappajotikd Buddhadatta Maria refers Nayaka to Thera Prof. in Nagai's the Pali view Text Society's that the during author of King the Vasabha's Vimuttimagga reign, was 66-109 the Venerable A. c. He Upatissa says, "However, Thera who there flourished is no (Introduction such great difference p. vni).

as cannot be bridged between his supposition and mine"

Abhayagiri Regarding Monastery, the view the that late the Venerable Vimuttimagga Jsjanamoli was Thera a work rightly written says, at "That the

it Monastery (the Vimuttimagga) does not necessarily contains some imply minor that it points had any accepted special by connection the Abhayagiri with that points centre. are not The schismatical. sources may Bhadantacariya have been common Buddhaghosa to both. himself The never disputed men- tions it" (Introduction, xxvm). "Vimuttimagga Prof. Dr. P. and V. Bapat Visuddhimagga, in the Introduction A Comparative (p. liv) Study" to his careful (1937), work has examined magga originated a great deal in India, of material. he puts In forward, support of among his theory others, that the the following Vimutti-

brought reasons (p. over liv): from (a) India. "It is very From likely the internal that Vimuttimagga evidence of was the book one of we the may books say that there is no reference to any name

or place in Ceylon". If the view of

"2. seems Unless to the be name very improbable". Narada (p. 134) This referred name is to found any high at S. personage II, 117-18. from See Ceylon, p. 321.

which

XXXVII

Introduction

the late Venerable fjanamoli Them, that the "Vimuttimagga is in fact a book of practical instruction, not of exegesis" — which is also the view of the late Venerable Soma Thera and myself — is accepted, and if it is recognized that the whole style of the Vimuttimagga makes for brevity — it is even abrupt sometimes —, then it will be seen that the exclusion of any 'name or place in Ceylon' is not surprising. Indian (B) words. "We find The in list this of worms book many residing words in different which parts are transliterations of the body gives of

names taken by which Upatissa are transliterations from some old of work Indian or names. works These on medical names science" must have (p. been liv). This medicine is as or it should anything be, related seeing to that medical the Dhamma science is is of mentioned Indian origin, it is natural and when for possessed Ceylon writers at the to time use was Indian of Indian terms: origin. for what The standard medical knowledge Ayurvedic medical Ceylon

The works first in two use works even now have are been Susruta in use and in Vagbhata. Ceylon through Caraka the is ages. not unknown.* But if the list Vimuttimagga of worms is most not derived probably from bases the itself first two here works on some or one other of them, medical then work the

of Indian origin known in Ceylon at the time.

Regarding the statement, "We find Upatissa going into the details of the n. development 3 that here of the the Vimuttimagga foetus week by follows week" the (p. Ivi), Sutta it will and be its seen commentary.

from pp. 173-74,

(c) "Besides, the reference to a Canddla, which we have already noticed, dian also points India to where the origin there is of a the very book strong in India,

prejudice 3

particularly, against Candalas" in South or (p. Dravi- liv). References For instance, to as Candalas pointed are out found by Prof. eslewhere, Bapat himself in the (p. texts xlvi), and at commentaries. A. I, 107 and A. society Ill, 214, of the canddla time, and is mentioned. also later, the Here canddla it should was be a person borne looked in mind down that in upon. the

To understand, illustrate appropriate certain points similes in a way were that used the by large the Buddha mass of and the people his Disciples, would

thereby and the endorsed commentators some of who the came statements after made them. in It their does similes. not mean For that instance, they

when or butcher's the Buddha, apprentice, in the having Satipatthdna slaughtered Suttas, a cow says, and "Just divided as if a it clever into portions butcher

were Buddha sitting upheld at the the main buchers' cross-road," profession. and If so the on, word it does canddla not follow was used that in the a simile, of the the point motive under behind discussion. it was nothing The upholding else than to of facilitate the caste the system understanding does not to come it as in we here. see in On the the use contrary, of the word the canddla Buddha in and a different his disciples context were referring opposed to Sangha an updsaka for refuge) (i.e., one but who who has does gone not to observe the Buddha, the silas the etc. Dhamma, — he being and called the

mentioned updsakacanddla here. (A. Further, Ill, 206). these The sentences Vasala occur Sutta in (Sn. the 116-42) Vimuttimagga may also itself, be

thus: "Virtue is called excellent joy, the highest of all castes . . . This is to

"3. * country Sastri 'black' Since Upatissa's writing R. (p. of Buddhadasa, 43) origin change the may above of of be Upatissa?" Colombo.

the the considered Caraka 'yellow' The Samhitd as colour soil significant. in has of many the been earth Can parts translated it for of suggest Ceylon, kasina into Sinhalese the (as too, black said is black,

by by soil Ayurveda B.) of into the

XXXVIII

Introduction

wear the thread which must be worn. This is the sacred caste" (p. 8).

What has largely prompted Prof. Bapat to protest seems to be the statement found in Chapter in dealing with the Austerities, and his objection runs thus: "Let us note one peculiar fact about Upatissa. He seems to have some kind of contempt for, or low opinion of, a Canddla" (p. xlvi). Then on the same page he goes on to say the following, which are possibly the reasons for the statement mentioned above.

(1) "In one place, there is a reference to a Canddla where we are told in a simile that he has no desire for a princely throne" (p. xlvi). The relevant passage is, "As an outcast has no desire for a king's throne" (p. 25 of the present translation). The same idea is found in the Visuddhimagga too, namely, "Nirdso saddhamme canddlakwndrako viya rajje" (p. 54) — "He is desireless for the Good Law as a canddla (outcast) is for a kingdom". It is therefore not a statement peculiar to the Venerable Upatissa Thera.

(2) With regard to the next objection; "At another place, to see a Canddla on the way is considered to be a sufficient reason for the laxity in the observance of the practice of sapaddna-cdrikd (going from house to house in succession for begging one's food)" (p. xlvi). This is not quite what the text says, as will be seen later. There is no question of laxity. Then the next sentence continues, "Upatissa says that if a mendicant sees a Canddla on the way, he should cover his begging-bowl and may skip over some houses and go further. In the third place we find a lack of conscientiousness (ahirika) is compared to a Canddla" (pp. xlvi-xlvii). Further, at p. 23, "Even if he has taken up the practice of a sapaddnacdrika, he should avoid elephants or horses that may be coming in his way. Seeing a canddla, he should cover his begging- bowl. 'Following one's dcariya or upajjhdya' is also mentioned as an occasion for exception". Here is the relevant passage from the present translation (p. 36): "What is the teaching as regards expedience in the observance of 'regular almsround'? If a bhikkhu on seeing elephants or horses fighting or in rut, at the gate, avoids them, or on seeing an outcast (canddla, trans- literation) covers his bowl, or goes behind his preceptor, teacher or a visiting bhikkhu, and thus commits certain faults for expedience' sake, he does not fail in 'regular almsround' ".

Now let us consider why the expedience in regard to elephants and horses may be resorted to. It is plain that it is to avoid being hurt or even killed. Regarding the preceptor or teacher — it is out of respect due to them. It is an offence not to do so. Again, covering the bowl on seeing a canddla is for self-protection. The society at that time was very much caste-conscious. If the people objected to, or did not favour, the receiving of alms from one they considered an outcast, the support from the large majority of the people would be liable to be withdrawn and the life of the bhikkhu rendered difficult, to say the least. Here the story of the son and heir of the King Dutthagamani comes readily to mind. It is said that the people were prosperous and happy during his reign and that he had a son named Salirajakumara, concerning whom the following is recorded.

"Greatly gifted was he and ever took delight in works of merit; he tenderly loved a candala woman of exceedingly great beauty. Since he was greatly enamoured of the Asokamaladevi, who already in a former birth had been his consort, because of her loveliness, he cared nothing for kingly rule" (Mv. Ch. XXXIII, 2-4). Therefore King Dutthagamani, after his death, was succeeded by his brother, Saddhatissa, who reigned for eighteen years.

xxxix

Introduction

"He cared nothing for kingly rule", — So rajjam neva kdmayi. Surely there is something similar in this statement and the simile which is common to both the Vimuttimagga and the Visuddhimagga, namely, Nirdso saddhamme canddlakumdrako viya rajjel— Vimuttimagga p. 25: He has no desire for the Noble (Law), as an outcast has no desire for a king's throne"; Visuddhi- magga p. 54: "He is desireless for the Good Law as an outcast (canddla) is for a kingdom" \ Have not both the Vimuttimagga and the Visuddhimagga been making some sort of allusion to this event, which would, no doubt, have shocked the whole land? Might it not seem that here was an actual story well-known in the land and even recent history as far as the Venerable Upatissa Thera of King Vasabha's reign was concerned (King Dutthagamani reigned from 161-137 B.C. and King Vasabha from 66-110 A.C.)? If our author is in fact this Upatissa Thera, this story will provide him with the most appropriate material for a simile to illustrate the regardlessness of an unvirtuous man for the Good Law. How appropriate the background provided by the prince's story is for purposes of the simile, which was perhaps even inspired by it, can be seen from the present translation, p. 25.

That the author of the Vimuttimagga, whoever it was, knew such passages as

1. Mdjdtim puccha caranan ca puccha.

Katthd have jdyati jdtavedo; nicdkulino pi mum dhitlmd djdniyo hoti hirinisedho — Sn. 462

Judge not by birth but life. As any chips feed fire Mean birth may breed a sage Noble and staunch and true*

2. Najaccd 'vasalo' hoti; — najaccd hoti brdhmano;

kammand 'vasald* hoti kammand hoti brdhmano — Sn. 136

No birth a wastrel — or a Brahmin — makes; 'tis conduct wastrels makes — and Brahmins too*

is beyond doubt. And it is inconceivable that he had a prejudice which he put down in writing knowing full well that it was entirely against the Teaching of the Buddha.

As for the statement that the Vimuttimagga "reveals no special mastery of the Yinaya which is claimed by Prof. Nagai for that Upatissa who lived in the first century A.D. in Ceylon" (p. lvi), the Vimuttimagga is hardly the place to display such special knowledge.

Finally, to this following statement: "My discovery of the Tibetan version of the third chapter on 'dhutas* is also important . . . This Tibetan text provides an additional evidence to show the Indian origin of the book. It does not appear to be probable that a text from Ceylon was taken over to India and there it was studied in Buddhist schools and that it assumed such importance as to be translated, in part at least, in Tibetan" (pp. liv - lv). An article which the late Lama Geshe La Gedum Chomphell originally contributed

* Lord Chalmers' translation.

Introduction

to The Buddhist, the journal of the Y.M.B.A., Colombo, and which was reprinted in the Buddha Jayanti of July 22, 1956, begins — The horse of Buddhism is dead in India; only the tops of the horse's ears are still visible in the east and the west of the land'. This saying which had gained currency in Tibet once, perhaps originated with the monk Vanaratana, known, in Tibetan history, as the last great Indian Mahdpandita who came to live and teach in Tibet. A native of Bengal, he was ordained young, as a sdmanera, in a monastery of one thousand monks. He received full ordination in Ceylon, with two well-known Theras, the Venerable Buddhaghosa and the Venerable Dhammakitti as preceptor and teacher respectively. He studied the Vinaya Prahhd (Splendour of the Discipline), a Sarvdstivdda work. Then he returned to his native country and, after studying the Kdlacakra, went to Tibet by way of Assam. The Lama says: "During the journey he is believed to have remembered his Sinhalese preceptor, and inscribed on a wayside rock these words: 'I salute Buddhaghosa the teacher of thousands of beings' ". And he says further that in the middle of the seventeenth century the lama king of Bhutan, when at war with the Central Tibet government, had seen and men- tioned it in one of his writings. On reaching Tibet his interpreter died, and so after a short stay there he returned to Bengal. "Vanaratana's second visit to Ceylon lasted six years; during that time he studied all branches of Buddhism", says the lama. The Venerable Vanaratana in his account of a pilgrimage he made to Sri Pada in Ceylon states that he received two bone relics there. Then again the lama goes on "to say, "With the relics and some books he had collected, Vanaratana returned to his country and not long afterwards re- entered Tibet. This time he was able to speak Tibetan well;he made many lamas his disciples through his preaching. The chief of Vanaratana's disciples was Rong-Thong-Pa, the founder of a new sect; to him Vanaratana gave one of the relics he had got in Ceylon. Rong-Thong-Pa built near Lhasa a monastery called Nalanda". The Venerable Vanaratana died fifteen years after he re-entered Tibet "at a monastery in Singpori in Tsang province; his tomb can still be seen in that monastery . . . The full admission of Vanaratana to the Sangha by Ceylon theras, and the long stay here, point to the existence of cordial relations between the Indian and Ceylon Sangha of his time. Tibetan books show that Ratna- kara Gupta of Vikramasila stayed in Ceylon for seven years on his way to Dhanyakataka; and Atisa (Diparhkara Sri Jnana), who became abbot of Vik- ramasila, was here in the eleventh century". Further, I myself remember the late lama, when he was preparing this article, mentioning to the Venerable Soma Thera that he had seen in a monastery in Tibet a Sinhalese manuscript which, he said, probably dated back to the Venerable Vanaratana Thera's time.

1 In view of the above we are entitled to say that, while it is not proved that the Vimuttimagga was written in Ceylon, it has been shown that the very reasons put forward to support the view that it must have been written in India, support equally well the view that it may well have been written in Ceylon. To this can be added the idea that the simile of the outcast having no desire for a king's throne, possibly drew inspiration from the story of Salirajakumara, which must certainly have been current at the time, though

1. Since writing the above, the Ceylon Daily News reported, in its issue of September 9, 1960, of the discovery of a Singhalese manuscript in a Buddhist monastery of Saiskya in Tibet by Prof. Rahula Sankrityayana of the Vidyalankara University, Kelaniya, in the years between 1929 and 1938. This manuscript has been assigned to the twelfth, or the thirteenth, century and is now deposited in the library of the Vidyalankara University.

XLI

Introduction

the account of it in the Mahdvamsa came to be written later. Yet the Mahdvamsa, according to Dr. Geiger (Introduction, Mv. translation p. ix), was "based upon older material", the "A tthakathd-Mahdvamsa"', as he calls it, and "existed as did the Atthakatha generally, in different monasteries of the Island, in various recensions which diverged only slightly from one another" (p. x). He further says, "The chronicle must originally have come down only to the arrival of Mahinda in Ceylon. But it was continued later, and indeed to all appearance, down to the reign of Mahasena (beginning of the fourth century AD.)"-

Tipitaka Sanghapdla Them of Funan

Below is given the Life of Tipitaka Sanghapala Thera of Funan, being a translation from Kosoden, Biographies of Famous Clerics, in Vol. 50, No. 2059, Taisho edition of the Chinese Tripitaka:

In the early years of the Ryo dynasty there was Sanghapala; he was a foreign scholar. His bearing was noble and he was handsome of feature. He was a skilful debater. Coming to the capital he stayed at Shokwanji (Mahavidarsanarama). The Emperor Bu honoured and respected him, and treated him with great consideration. He was requested by the emperor to translate Buddhist scriptures in Jukoden (Ayus-prabha vihara) and Sen-un- kwan (. . . megha-vihara). He translated the Mahd Asoka Sutra, Vimoksa- Mdrga-sdstra, and others. Hosho, En-don-u and others assisted (lit. wrote). This occurs under the Biography of Gunavrddhi of Mid-India who built Shokwanji and died in Shokwanji in the second year of Chuko (p. 345).

The following is from Zokukosoden, Further Biographies of Famous Clerics, number 2060, volume 50 of the Taisho edition of the Chinese Tripitaka. Here the life of Sanghapala is given first. Sanghapala: In the language of Ryo his name may be translated thus: So: Order; and Yd: Nurse. Or So: Order; and Gui: Protector. He was a Funan-man. From his youth, he was very clever. Having mastered the Law, he became a monk. He was expert in the knowledge of the Abhidharma, and was famous in the lands of the Southern Sea. After completing (possibly the study of the Abhidhamma), he studied the Vinayapitaka. He was zealous in the propa- gation of the Vanquisher's Faith, and hearing that the time was propitious for the spreading of the Truth in the country of Sai (Canton), he took ship and came to the capital. He stayed in Shokwanji and became a disciple of Gunabhadra, a sramana of India and studied Vaipulya under him. Sangha- pala's knowledge was wide and deep and he was conversant with the languages and books of several countries . , , Pala was clean of body and of mind and was reluctant to engage in conversation. In the seclusion of his room he stayed and worked, taking very simple fare.

In the 5th year of Tenkwan, he was offered by the emperor these five places of residence: Jukoden, Karinenden (Flower-forest-garden), Shokwanji Senunkwan and Funankwan of the Capital Yoto (Sun City). He translated for seventeen years. His translations amounted to eleven cases of forty-eight fasci- cles. They are the great Asoka sutra, the Vimoksa-Mdrga-sdstra and others. When the translations began the Emperor Bu himself came to Jukoden, attended to the exposition of the Law by Sanghapala and himself wrote (down the translations). After that he handed them over to the writer who was to make the printing blocks. The emperor commanded the sramana Hosho, the

XLII

Introduction

sramana Echo and the sramana Sochi to assist Sanghapala. His translations were in elegant Chinese and faithful to the original. The emperor treated him most cordially and respectfully and made him the court chaplain. It is said that he altered many customs of the people. Pala did not hoard treasure. With offerings that were made to him Pala built the Ryujuji (Arabdha-viryarania). The minister Rinsenoko was deeply attached to him. In the fifth year of Futsu, he died at Shokwanji. He was sixty five years old.

About the beginning of the Ryo dynasty another sramana of Funan named Mandara came to China. He brought many Sanskrit texts and presented them to the emperor. The emperor ordered him to translate them together with Pala. They translated Ho-ung-ho-kai-taisho-nionju-hanna-kyo: Ratna-megha-dharma-dhdtu-kdya-svabhdva-manjusri-prajnd-sutra. Though he translated, he could not understand Chinese well. So in his translations there are many vague renderings (p. 426, fascicle 1).

The Visuddhimagga

Much has been written about the Visuddhimagga from the earliest times right down to the present day. King Parakrama-Bahu II (1236-68 A.c.) is reported to have written the paraphrase to the Visuddhimagga after he had handed over the kingdom to his son Bodhisatta Vijaya-Bahu (1271-72 A C-)- During the last century Pandit M. Dharmaratna revised this work. Of him and his work on the Visuddhimagga, the Venerable Soma Thera wrote in the Buddha Jayanti of April 5, 1955 thus: "Had he not written any of the works mentioned above and not edited the paper, still people of this country would have been obliged to remember him for his great gift of the translation of the Visuddhimagga, with his edition of the Visuddhi Text, and the revised version of the ancient paraphrase of the Visuddhi by Parakrama-Bahu II, a comprehensive work which is of never-failing interest and great usefulness to all students of the Dhamma and the Sinhalese language". Then again there is the late Venerable Pandita Matara £rl Dharmavamsa Maha Stavira's more recent translation which was completed by his pupil the Venerable Pandita Batuvita Nandarama Maha Thera in 1957. There is also the English trans- lation of the Pali Text Society by Prof. Pe Maung Tin of Rangoon, completed in 1931, and that of the late Venerable Nanamoli Thera of the Island Hermit- age, Dodanduwa in 1956. The German translation is by the late Venerable Nyanatiloka Maha Thera, founder of the Island Hermitage, Dodanduwa, the publishers being Verlag Christiani, Konstanz, 1952.

The Visuddhimagga is a household word in all Theravdda lands. No scholar of Buddhism whether of Theravdda or of Mahdydna is unacquainted with it. Therefore there is no need of repeating what has already been said at one time or another. But an introduction to the Virnuttimagga, can hardly avoid all mention of the Visuddhimagga, and I may be excused if I go over ground already covered by others. An endeavour, however, is made to present some of these facts briefly and with a slightly new approach. It is for the reader to assess how far this has been achieved.

In the introduction to his translation of the Visuddhimagga, The Path of Purification, the late Venerable Nanamoli Thera, after carefully sifting a large collection of material, points out that the influence of Sanskrit Buddhism, the centre of which was the Abhayagiri monastery in Anuradhapura, was so great in the first century A.C that it became a threat to the Mahavihara's

XLIII

Introduction

position as the central authority of orthodox Pali Buddhism in Ceylon. Indeed that threat grew into open rivalry and even enmity between these two institu- tions, culminating in King Mahasena's (277-304) giving protection to Sanghamitta, "a Cola monk, follower of Vetullavada", and driving away the monks of the Mahavihara from Anuradhapura for nine years. Then, Maha- sena, repenting of his deeds, restored the Mahavihara to its former position and burnt the Vetulyan books. But by then Sanghamitta had got the Loha- pasada destroyed, and he and his friend, the minister Sona, were killed by a labourer on the orders of the queen when they attempted to destroy the Thuparama. The efforts of the Mahavihara monks since the beginning of the dispute with those of the Abhayagiri in the first century A.c. were solely directed to the establishment, says the Venerable Nanamoli Thera, of "Pali as the lang- uage for the study and discussion of Buddhist teachings, and the founding of a school of Pali literary composition" (Intro, p. xiv). He then goes on to say, "It is not known what was the first original Pali composition in this period; but the Dipavamsa (dealing with historical evidence) belongs here (for it ends with Mahasena's reign and is quoted in the Samantapdsddikd), and quite possibly the Vimuttimagga (dealing with practice—see below) was another early attempt by the Great Monastery in this period (4th cent.) to reassert its supremacy through original Pali literary composition: there will have been others too. Of course, much of this is very conjectural" (Intro, p. xiv). It will be noted here that the Venerable Nanamoli Thera does not place the Vimuttimagga during the reign of King Vasabha, but in the 4th century. Still it does not contradict the fact that the Venerable Buddhaghosa Thera had access to the Vimuttimagga of the Venerable Upatissa Thera when he wrote the Visuddhimagga.

If the suggestion that the Vimuttimagga "was another early attempt by the Great Monastery in this period to reassert its supremacy through Pali composition" is acceptable, it would then not be difficult to suppose that the Venerable Buddhaghosa Thera, with what knowledge^he had already acquired of the Dhamma in India—(for he had written the Ndnodaya, the Atthasdlinl and had begun "to compose a commentary to the Paritta", Cv. Ch. xxxvn, 225-26—), was able to write the Visuddhimagga, perhaps with the assistance of the Mahavihara Theras. This work is more comprehensive than the Vimutti- magga and in every sense more scholarly, with a wealth of material drawn from every imaginable source and interspersed with numerous Ceylon stories. Thus, not only did it provide instruction for those needing it in the practice of the Dhamma, but it was also capable of holding its own as a work of literary composition.

Two things seem to have played an important part in making available for later generations, even up to the present day, a work of such excellence as is the Visuddhimagga. They are: (1) The desperate need of the Mahavihara for a work which would prove its claim to be the centre of Buddhist learning in Ceylon; (2) the equally urgent need of the Venerable Buddhaghosa Thera to prove his ability as a worthy scholar in the eyes of the Theras of the Maha- vihara. Without this recognition he could not have obtained from them the commentaries and the expositions of the teachers (dcariyavdda) for translation into Pali as required by his teacher in India, the Venerable Revata Maha Thera, and for which express purpose he came to Ceylon (Cv. Ch. xxxvn, 227-32). That this dual need was supplied to the complete satisfaction of both parties is amply borne out by the recorded history of the centuries that followed.

XLIV

Introduction

The Vimuttimagga and the Visuddhimagga.

On certain points the Vimuttimagga and the Visuddhimagga hold contrary views. For instance, the latter says that by developing the Buddhdnussati (the recollection of the Buddha) the factors of meditation, jhdna, arise in a single moment; that as the qualities of the Buddha are unfathomable or else owing to reflection on his numerous qualities appand (fixed meditation) is not attained, and only upacdra (access-concentration) is reached. The Vimutti- magga on the other hand says that "from the recollection of the Buddha the four meditations, jhdnas arise". This statement seems to agree with the sutta and its commentary quoted in note 3 on pp. 148-49.

They agree that in practising Andpdnasati (mindfulness of respiration) the breath should not be followed inside or outside because it distracts the mind. This causes the body and the mind to waver and tremble. The simile of the man sawing wood illustrating where the breath should be noted (i.e., at nose-tip or on the lip) is common to both works. The Visuddhimagga quotes other similes in illustration. It also quotes (p. 280) the Patisambhiddmagga (I, p. 165) which warns against the practice of trying to follow the inhaled breath to the heart (hadaya) and the navel (ndbhi) and the outgoing breath back from the navel to the heart and nose-tip, for, both the mind and the body become 'disquieted and perturbed and shaky' if this practice is resorted to. The Visuddhimagga (p. 278) says that there are eight stages in the practice of Andpdnasati, the first four of which are (1) counting, (2) connection, (3) touching, and (4) fixing. Here the Venerable Buddhaghosa Thera does not quote authority for this statement as he usually does. The Vimutti- magga (p. 159) supplies this omission by saying that 'certain predecessors' taught these four ways. Here both base themselves on authority outside the texts and the commentaries.

In discussing the earth kasina, the Visuddhimagga (p. 123) says, 'The four blemishes of the earth kasina are due to the intrusion of blue, yellow, red, or white'. But it does not give any reason. The Vimuttimagga (p. 72) says, 'By dwelling on white, black, or red, he practises colour kasina'. It is seen here that by practising one subject of meditation another cannot be developed — for instance, when one practises Andpdnasati one does not become proficient in, say, Buddhdnussati, though this is sometimes imagined to be possible. If, for instance, one sees the form of the Buddha or a Buddha statue while developing any other meditation, then it is a clear case of failure in the practice of that particular meditation, though the seeing of these signs in itself is a good thing. The proper occasion for these signs to appear is when Buddhdnussati is practised.

That the Vimuttimagga is an inspiring work is stated elsewhere. It is confirmed by the spontaneous testimony of those who have read the

XLV

Introduction

original draft translation. It has inspired men of ancient times. That is shown by the fact that the people of Ryo in the early years of the sixth cen- tury A.C. called the author of the Vimuttimagga 'Great Light'.

What connection there is between these two works has been shown, though briefly, in the foregoing pages. No mere can be expected in an intro- duction. For a detailed study the reader may consult the thorough investi- gation made by Prof. Bapat in his "Vimuttimagga and Visuddhimagga, a comparative Study", Poona 1937.

XLVI

BIBLIOGRAPHY

Visuddhimagga

Text — 1. Edition of the Pali Text Society, London 1920.

2. Edition of the Harvard Oriental Series, Vol. 41, Cam-

bridge, Mass., 1950.

Translations — English 1. The Path of Purity (3 Vols.) by Prof. Pe Maung Tin, P.T.S., London, 1922, 1928, 1931. 2. The Path of Purification by the Venerable Bhikkhu Nanamoli, Colombo, 1956.

German: 1. Der Weg zur Reinheit, 1 Band, by the

Venerable Nyanatiloka Maha Thera (Vor- wort pp. iv-vn), Benares Verlag, Munchen Neubiberg, 1931. 2. Der Weg zur Reinheit, complete edition, by the Venerable Nyanatiloka Maha Thera (Vorwort pp. vm-x, xn), Verlag Christani, Konstanz, 1952.

Sinhalese; 1. The Ancient Paraphrase by King Parakra- mabahu II (1236-68 A.c). 2. Sinhala Visuddhimargaya by Pandita Matara £rl Dharmavarhsa Sthavira, Matara, 1953.

Paramatthamahjusd (Vidsuddhimagga commentary) by

Bhadantacariya Dhammapala — Venerable Morontuduve Dhammananda

Nayaka Thera's Sinhalese edition, 1908. Mahdvamsa Text —

Edition of the Pali Text Society, London, 1908. Translation — English:

Culavamsa

Translation — English:

The Mahdvamsa or The Great Chronicle of Ceylon by Dr. Wilhelm Geiger, Ceylon Government Information Department, Colombo, 1950 (Reprint).

Culavamsa, being the more recent part of the Mahdvamsa by Dr. Wilhelm Geiger and Mrs. C. Mabel Rickmers, (2 Parts). P.T.S London 1929, 1930.

XLVII

Bibliography

The Pali Literature of Ceylon by Dr. G. P. Malalasekera, Royal Asiatic Society's

Prize Publication Fund Vol. X, London, 1928.

History of Indian Literature by Dr. M. Winternitz, English translation by

Mrs. S. Ketkar and Miss H. Kohn, University of Calcutta, 1933.

Early History of Buddhism in Ceylon by Dr. E. W. Adikaram, Colombo, 1953

(Second Impression).

Vimuttimagga and Visuddhimagga, a Comparative Study by Prof. P. V. Bapat,

Poona, 1937.

Vimuttimagga

Translation — Chinese: Cie-to-tdo-lun or Gedatsu Do Ron by Tipitaka

Sanghapala of Funan (6th cent. A. a).

XLYIII

ABBREVIATIONS

A. Abhms. Abhmv. Ap. As. It. It.-a. Ud. Ud.-a. C.Pit. Cv. J. Th. ThL D. Dh. Dh.-a. Dhs. Nd

Abhidhammattha-Sangaha Anguttara Nikaya

Abhidhammavatara Apadana of the Khuddaka Nikaya Atthasalin!=Dhammasangani Atthakatha Itivuttaka Itivuttaka Atthakatha=Paramattha-Dipanf Udana Udana Atthakatha Cariya-pitaka Cujavamsa Jataka (Fausboll's ed.) Thera-gatha Therl-gatha Digha Nikaya Dhammapada Dhammapada Atthakatha Dhammasangani (and Nidd. I)

Maha Niddesa Netti.

Netti-Pakarana Pts.

Patisambhidamagga Pts.-a.

Patisambhida Atthakatha=Saddhammappakasini Petaka.

Petakopadesa Pm.

Paramatthamnjusa=Visuddhimagga Atthakatha=Maha

Tlka Ps.

Papancasudanl=Majjhima Nikaya Atthakatha M.

Majjhima Nikaya Mv. (and Mhv.)

Mahavamsa Mil.

Milindapanha (V. Trenckner's ed.) M. Vyut.

Mahavyutpatti Ruparup.

Ruparupavibhaga Lal.V.

Lalitavistara Vin.

Vinaya Vis. Mag.

Visuddhimagga Vbh.

Vibhanga Vbh.-a.

Vibhanga Atthakatha=Sammoha-vinodanI S.

Samyutta Nikaya Saddh,

Saddhammopayana Sn.

Sutta-nipata (Harvard Oriental Series) Sn.-a.

Sutta-nipata Atthakatha^Paramatthajotika Sp.

Samantapasadika^ Vinaya Atthakatha Spk.

Sarattha-ppakasinl^Samyutta Nikaya Atthakatha Sv.

Sumangala-vilasinI=DIgha Nikaya Atthakatha,

XLJX






https://cbetaonline.dila.edu.tw/en/T1648_008	https://cbetaonline.dila.edu.tw/en/T1648_008


T1648 解脫道論卷/篇章八	T1648 Liberation Taoism Volume/Chapter 8
解脫道論卷第八	Liberation Taoism Volume 8
[2]阿羅漢優波底沙梁言大光造	[2] Arahant Upodi Sha Liangyan Daguangzao

梁扶南三藏僧伽婆羅譯	Translated by Liang Funan Tripitaka Sangha

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Vimutti-magga

Vimutti-magga

1. INTRODUCTORY DISCOURSE

2. ON DISTINGUISHING VIRTUE

3. ON AUSTERITIES

4. ON DISTINGUISHING CONCENTRATION

5. ON APPROACHING A GOOD FRIEND

6. THE DISTINGUISHING OF BEHAVIOR

7. DISTINGUISHING SUBJECTS OF MEDITATION

8. MEDITATION

8.1 ENTRANCE INTO MEDITATION SUBJECT

8.2 SECOND JHĀNA

8.3 SEPARATED SPACE KASINA

8.4 ĀNĀPĀNĀ BREATH MEDITATION

8.5 METTĀ, BRAHMA-VIHĀRA

DISADVANTAGES OF ANGER AND RESENTMENT

9. FIVE FORMS OF HIGHER KNOWLEDGE

10. ON DISTINGUISHING WISDOM

11. THE FIVE METHODS

12. DISCERNING TRUTH

eng. Soma preface

soma contents brief desc.

eng. Soma chapter 1

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