English
English version: Slaughtering, skinning, slicing, roasting. Now as humans, they make others their wives, servants, and also slaughter, skin, slice, stab, and chop livestock. When they die, they will have to endure all of this again. Practitioners! Have you not seen dead people? When their breath ceases, they know nothing. Their bodies become stiff, upright, and stink, becoming repulsive. Upon careful reflection, one becomes afraid and unwilling to see them. Why not focus on one mind? One mind leads people to heaven and attain the path of Nirvana (Nirvana). The Buddha knows that the nine realms are empty, without anything, so he returns to one mind. Practitioners, quickly extinguish thoughts, and when there is no other awareness, you will reach the country of Kusina (Kusina). Practice and Kusina (Kusina) are together, because one is not attached to external use, one does not see (external realms).' The Buddha said, 'The thought of greed is impermanent and corruptible. For lust, one should contemplate impurity; for anger, one should contemplate compassion; for ignorance, one should contemplate dependent origination. All actions are impermanent; non-action is peaceful. People who do not know impermanence will never abandon greed, nor will they escape the Pisaca (Pisaca) path. All things in the world are like a dream. In a dream, one eats and sees beautiful things, but upon waking, one sees nothing. All things in the world are like this: born, then die; just formed, then decay; ultimately returning to emptiness. What is there to crave? It is the same with people's wives and property. Why? When people work hard to gain wealth and profit, if the family is harmonious and joyful, it is like birds gathering together, but all are impermanent. Once separated, they are no longer seen. Even if there are worries, fears, and all kinds of suffering, the mind is still in the cycle of birth and death, accumulating sins day by day. Wise people restrain themselves, reduce desires, seek only one garment and one meal, practice from meditation, do not seek a fixed dwelling, constantly guard their own purity, cut off seeking thoughts, and make the mind empty.' (Someone) asked, 'Where does the root of guarding the mind in practice begin?' The Buddha said, 'After the formation of heaven and earth, people came down from the Fifteen Heavens (Fifteen Heavens). Their lifespans were not cut short, and the five paths of birth and death began from the Six declines (Six declines). The mind of human life is originally good, without greed, love, pain, thought, birth, death, or consciousness, but is deceived by the ears, eyes, nose, and mouth. The eyes see colors, the ears hear sounds, the nose knows fragrances, the mouth knows tastes, the body knows cold, warmth, coarseness, and fineness. The mind creates ten things for them, accomplishing the Five Skandhas (Five Skandhas); the mind combines with consciousness, becoming the Six declines (Six declines).' --------------------------------------------------------------------------------
Chinese
因作善恶行种栽，从是便有老、病、死，生五道。求道欲断生死故，自守意，止目色，止耳声，止鼻香，止口味，止身如，断六衰，行观怀心念，坐禅灭意识。得道者，五阴悉灭；知本无，便念空想、空径向泥洹。问所以守意者？意为识主行故恶，六衰为祸行，种五道根本。道人精思，自守四意，欲止无邪，念识思想走。何道人欲灭念识思想，当一切行非常，断身十事。身、口、意三者，从五阴六衰乃止。三定者，口无所知为口定，身无所知为身定，意无所复念为意定。” 佛言：“道有四要，界持启封乃得出。何等为四？一为识苦，不复向万物，是为得出三恶道启；二者、知身非身，便坏身不复爱，是为从人得出门第六天上启；三者、知非常意，不复向，是为得出十八天启；四者、知空灭空，是为得出二十八天启。空灭乃为堕道故。”经言：“行道觉者得出，谓觉苦空非身非常。得出者，谓得出四要界，得第一禅。上七天无有身景。何以故？行道坏身故。” 法观经 现代汉语译本 因为造作善恶行为的种子，由此便有了衰老、疾病、死亡，以及在五道中轮回。寻求佛道是为了断绝生死，所以要守护自己的意念，停止眼睛去看颜色，停止耳朵去听声音，停止鼻子去闻香气，停止舌头去品尝味道，停止身体去感受触觉，断绝六种衰败，通过观察来怀抱心念，通过坐禅来灭除意识。得道的人，五阴（色、受、想、行、识）全部灭尽；知道万事万物的本性是空无，便修习空想、空径，趋向涅槃（Nirvana）。 问：为什么要守护意念呢？因为意念是意识的主导，会引发恶行，六种衰败会带来灾祸，是五道轮回的根本。修道之人精进思考，守护四种意念，想要停止邪念，念头、意识、思想就会停止流动。修道之人想要灭除念头、意识、思想，应当明白一切行为都是无常的，断绝关于身体的十种执着。身体、语言、意念这三者，从五阴和六衰中才能停止。 三种禅定是：口无所知叫做口定，身无所知叫做身定，意念不再重复思念叫做意定。 佛说：‘佛道有四个关键，通过界限的把持和开启才能证得。哪四个呢？一是认识到苦，不再执着于万物，这是开启脱离三恶道（地狱、饿鬼、畜生）的门径；二是明白身体并非真实的身体，便会舍弃身体不再贪爱，这是开启从人间脱离，到达第六天（他化自在天）的门径；三是明白意念是无常的，不再执着于它，这是开启脱离十八天（色界天）的门径；四是明白空也应当灭除，这是开启脱离二十八天（非想非非想处天）的门径。执着于空和灭，反而会堕落。’ 经书上说：‘修行佛道觉悟的人才能脱离，所说的觉悟就是觉悟到苦、空、非身、无常。脱离，指的是脱离四种关键的界限，证得初禅。上面七天（无色界天）没有身体和形影。为什么呢？因为修行佛道的人舍弃了身体的缘故。’ 《法观经》
English
English version Because of planting the seeds of good and evil deeds, from this arise old age, sickness, death, and rebirth in the five realms (five destinies). Seeking the path (道, Dao) is to cut off birth and death, therefore, one should guard one's mind (意, Yi), stop the eyes from seeing colors, stop the ears from hearing sounds, stop the nose from smelling fragrances, stop the tongue from tasting flavors, stop the body from feeling sensations, cut off the six decays (六衰, Liu Shuai), practice contemplation to embrace the mind's thoughts, and extinguish consciousness through meditation (坐禅, Zuòchán). Those who attain the path, all five aggregates (五阴, Wǔ Yīn) are extinguished; knowing the original nature is emptiness (空, Kong), then contemplate emptiness and follow the path of emptiness, heading towards Nirvana (泥洹, Níhuán). Question: Why guard the mind? Because the mind is the master of consciousness, leading to evil deeds, and the six decays bring misfortune, being the root of the five realms. Practitioners diligently contemplate, guarding the four intentions (四意, Sì Yì), desiring to stop evil thoughts, so that thoughts, consciousness, and ideas will cease to flow. Practitioners who wish to extinguish thoughts, consciousness, and ideas should understand that all actions are impermanent (非常, Fēicháng), and cut off the ten attachments to the body. The three aspects of body, speech, and mind can only be stopped from the five aggregates and six decays. The three samadhis (三定, Sān Dìng) are: the mouth being without knowledge is called mouth samadhi, the body being without knowledge is called body samadhi, and the mind no longer repeating thoughts is called mind samadhi. The Buddha said: 'The path has four essentials, which can only be attained through the holding and opening of boundaries. What are the four? First, recognizing suffering (苦, Kǔ), no longer clinging to all things, this is opening the gate to escape the three evil realms (三恶道, Sān È Dào) (hell, hungry ghosts, animals); second, knowing that the body is not a true body, then abandoning the body and no longer loving it, this is opening the gate to escape from the human realm and reach the sixth heaven (第六天上, Dì Liù Tiān Shàng) (Paranirmita-vasavartin); third, knowing that the mind is impermanent, no longer clinging to it, this is opening the gate to escape the eighteen heavens (十八天, Shíbā Tiān) (the Form Realm); fourth, knowing that emptiness should also be extinguished, this is opening the gate to escape the twenty-eight heavens (二十八天, Èrshíbā Tiān) (Neither Perception nor Non-Perception). Clinging to emptiness and extinction will lead to falling from the path.' The sutra says: 'Those who practice the path and awaken can escape, and what is meant by awakening is awakening to suffering, emptiness, non-self, and impermanence. Escaping refers to escaping the four essential boundaries and attaining the first dhyana (第一禅, Dì Yī Chán). The upper seven heavens (上七天, Shàng Qī Tiān) (the Formless Realm) have no body or form. Why? Because those who practice the path abandon the body.' The Sutra of Dharma Contemplation (法观经, Fǎ Guān Jīng) --------------------------------------------------------------------------------