English
English version: Some practice more concentration (定, ding) because of the pursuit of happiness. Some practice more wisdom (智, zhi) because of the fear of suffering and calamity. Those who practice more concentration first learn the methods of concentration and then learn the methods of Nirvana (涅槃, Niepan). Those who practice more wisdom go directly to Nirvana. Those who go directly to Nirvana, even if they have not cut off afflictions (烦恼, fannao) and have not attained concentration, can still single-mindedly and without distraction directly seek Nirvana, transcending craving (爱, ai) and other afflictions. This is called Nirvana. In reality, the body is impermanent (无常, wuchang), suffering (苦, ku), impure (不净, bujing), and without self (无我, wowo). It is because of the mind's delusion (颠倒, diandao) that it is perceived as permanent, pleasurable, with self, and pure. Therefore, people are attached to their bodies in every way, and these are the lowly beings. Practitioners who want to break through this delusion should practice the Four Foundations of Mindfulness (四念止观, si nian zhiguan): observe the body in its various aspects, full of suffering and calamity. The body arises from conditions (因缘, yinyuan), so it is impermanent; it has various afflictions, so it is suffering; it is composed of thirty-six impure substances, so it is impure; it cannot be controlled, so it is without self. Practicing such contemplation, contemplate the inner body, contemplate the outer body, contemplate the inner and outer body combined. Practicing such contemplation is called mindfulness of the body. The true nature of the body is like this! Why then do you generate deluded love and attachment to it? Carefully contemplate and remember the pleasure and pain in the body. Because of craving for pleasure and pain, you are attached to this body. You should observe that pleasure and pain are actually unattainable. Why are they unattainable? Because external things like clothing and food cause pleasure? After pleasure, suffering arises, so it is not true pleasure. It is like suffering from a sore, applying medicine to treat it, and the pain stopping is considered pleasure. Because of greater suffering, small suffering is considered pleasure, but this is not true pleasure. Furthermore, because past suffering is suffering, new suffering is considered pleasure. It is like carrying a heavy burden and switching shoulders, feeling that the new burden is pleasure, but this is not true constant pleasure. It is like the nature of fire is hot, and there is no time when it is temporarily cold. If it were true pleasure, there should be no time of displeasure. Or someone might say: 'External things are pleasure, but the conditions that produce pleasure are not necessarily pleasure. Sometimes they are the conditions for pleasure, and sometimes they are the conditions for suffering. If the mind is in accordance with craving, then it is pleasure; if it is in accordance with anger (嗔恚, chenhui), then it is suffering; if it is in accordance with ignorance (愚痴, yuchi), then it is neither suffering nor pleasure. From this, it can be inferred that there is pleasure and displeasure.' The answer is: 'That is not the case. Lust (淫欲, yinyu) should not be pleasure. Why? If lust were within oneself, one should not seek female beauty externally. Seeking female beauty externally should be known as the suffering of lust. If lust were pleasure, one should not abandon it from time to time.' --------------------------------------------------------------------------------
Chinese
，若弃不应是乐。于大苦中，以小苦为乐也。如人应死，全命受鞭，以是为乐。欲心炽盛，以欲为乐，老时厌欲，知欲非乐。若实乐相，不应生厌。如是种种，因缘欲乐相，实不可得，乐失则苦。佛言：‘乐痛应观苦，苦痛应观乐，如箭在体，不苦不乐应观生灭无常。’是谓痛念止。” 当知心受苦乐、受不苦不乐。云何心？是心无常，从因缘生故。生灭不住，相似生故，但颠倒故，谓是为一。本无今有，已有还无，是故无常。观知心空。云何为空？从因缘生，有眼有色，可见忆念，欲见如是等，和合眼识生。如日爱珠，有日有珠，有干草牛屎，众缘和合，于是火生。一一推求，火不可得，缘合有火。眼识亦尔，不住眼中，亦非色中住，不两中间住，无有住处，亦复不无。是故佛言：“如幻如化”。现在心观过去心，或苦、或乐、或不苦不乐，心各各异各各灭，有欲心、无欲心亦如是，各各异各各灭，观内心、观外心、观内外心亦如是。是名心念止。 复次观心为属谁？观想、思惟、念欲等诸心相应法不相应法，谛观其主，主不可得。何以故？从因缘生故无常，无常故苦，苦故不自在，不自在故无主，无主故空。前别观身、痛、心法不可得，今更总观四念止中主不可得，离此处求亦不可得。若常不可得， 若舍弃（欲乐）不应该是快乐。在大痛苦中，把小痛苦当作快乐。比如一个人应该被处死，（改为）保全性命而接受鞭打，把这当作快乐。欲望之心炽盛时，把欲望当作快乐，年老时厌倦欲望，才知道欲望不是快乐。如果真是快乐的相状，不应该产生厌倦。像这样种种因缘所生的欲乐之相，实际上是不可得的，快乐失去就变成痛苦。佛说：‘快乐的感受应该观为苦，痛苦的感受应该观为乐，像箭射在身上，不苦不乐的感受应该观为生灭无常。’这叫做痛念止（Vedananupassana）。 应当知道心感受苦乐、感受不苦不乐。什么是心？这心是无常的，从因缘而生。生灭不住，相似相续而生，只是因为颠倒，认为它是一个。本来没有现在有，已经有的又会消失，所以是无常的。观察认知心是空的。为什么是空的？从因缘而生，有眼有色，可见可忆念，想要看等等，这些和合产生眼识。就像用太阳光取火，有太阳有珠子，有干草牛粪，众多因缘和合，于是产生火。一一推求，火是不可得的，因缘聚合才有火。眼识也是这样，不住在眼中，也不住在色中，不在两者中间住，没有住处，也不是完全没有。所以佛说：‘如幻如化’。现在的心观察过去的心，或者苦、或者乐、或者不苦不乐，心各不相同，各自灭去，有欲望的心、没有欲望的心也是这样，各不相同，各自灭去，观察内心、观察外心、观察内外心也是这样。这叫做心念止（Cittanupassana）。 再次观察心属于谁？观察想、思惟、念欲等与心相应的法和不相应的法，仔细观察它的主宰，主宰是不可得的。为什么呢？因为从因缘而生所以是无常的，无常所以是苦，苦所以不自在，不自在所以没有主宰，没有主宰所以是空的。前面分别观察身、痛、心、法不可得，现在更总的观察四念止（Catus-smrtyupasthana）中主宰是不可得的，离开此处去寻求也是不可得的。如果常（恒常不变的主宰）是不可得的，
English
If abandoning (sensual pleasure) should not be happiness. In great suffering, small suffering is taken as happiness. For example, a person should be put to death, (but instead) preserves his life and receives whipping, taking this as happiness. When the desire mind is blazing, desire is taken as happiness, and when old, one becomes tired of desire, knowing that desire is not happiness. If it were truly the aspect of happiness, aversion should not arise. Like this, the aspect of sensual pleasure arising from various conditions is actually unattainable; when happiness is lost, it becomes suffering. The Buddha said: 'Pleasant feeling should be contemplated as suffering, painful feeling should be contemplated as happiness, and the feeling of neither-suffering-nor-happiness, like an arrow in the body, should be contemplated as arising and ceasing, impermanent.' This is called Vedananupassana (Contemplation of Feeling). It should be known that the mind experiences suffering and happiness, and experiences neither-suffering-nor-happiness. What is the mind? This mind is impermanent, arising from conditions. Arising and ceasing without stopping, arising in similar succession, but because of delusion, it is considered to be one. Originally non-existent, now existent, and what is already existent will disappear again, therefore it is impermanent. Observe and know that the mind is empty. Why is it empty? It arises from conditions; there is eye and there is form, visible and able to be remembered, wanting to see, etc., these combine to produce eye-consciousness. It's like using sunlight to get fire, there is sun and there is a pearl, there is dry grass and cow dung, many conditions combine, and then fire arises. Investigating one by one, fire is unattainable; only when conditions come together is there fire. Eye-consciousness is also like this, it does not dwell in the eye, nor does it dwell in the form, it does not dwell in between the two, there is no dwelling place, nor is it completely non-existent. Therefore, the Buddha said: 'Like illusion, like a transformation'. The present mind observes the past mind, whether it is suffering, or happiness, or neither-suffering-nor-happiness, the minds are different from each other, each ceasing, the mind with desire, the mind without desire are also like this, different from each other, each ceasing, observing the inner mind, observing the outer mind, observing the inner and outer mind are also like this. This is called Cittanupassana (Contemplation of Mind). Furthermore, observe to whom does the mind belong? Observe thoughts, reflections, intentions, desires, etc., the mental factors that are associated with the mind and those that are not associated with the mind, carefully observe its master, the master is unattainable. Why? Because it arises from conditions, therefore it is impermanent, because it is impermanent, therefore it is suffering, because it is suffering, therefore it is not self-governing, because it is not self-governing, therefore it has no master, because it has no master, therefore it is empty. Previously, we separately observed that the body, feeling, mind, and dharma are unattainable, now we observe in general that in the four Catus-smrtyupasthana (Four Foundations of Mindfulness) the master is unattainable, and it is also unattainable if sought elsewhere. If the permanent (an eternally unchanging master) is unattainable, --------------------------------------------------------------------------------
Chinese
无常亦不可得；若常应当常苦常乐，亦不应忘；若常有神者，无杀恼罪，亦无涅槃；若身是神，无常身灭，神亦应灭，亦无后世，亦无罪福。如是遍观无主，诸法皆空不自在，因缘合故生，因缘坏故灭，如是缘合法，是名法念止。 若行者得法念止，厌世间空老病死法，都无少许常乐我净，我于此空法复何所求？应当入涅槃最善法中住。建精进力，得深舍摩陀故(深舍摩陀者，住心一处名也，此土无是名)。是时得深舍摩陀，住第四法念止中，观诸法相，皆苦无乐，无乐是实，余者妄语。苦因爱等诸烦恼及业，是非天、非时、非尘等种种妄语中生，是烦恼及业出生，此苦是苦。 入涅槃时一切灭尽，非色、无色界及世界始世界始，(外道谓一切有法之初，色为世界始，外道谓涅槃也。以此有始，能化作万物，即名造化也)等种种妄语，能灭此苦。正见等八直是涅槃道，非余外道苦行，种种空持戒、空禅定、空智慧。何以故？佛法中戒、定、慧三法合行能入涅槃，譬如人立平地，持好弓箭，能射杀怨贼，三法合行亦如是！戒为平地，禅定为快弓，智慧为利箭，三事备足，能杀烦恼贼，以是故外道辈不得涅槃。 行者是时作四法缘，观缘如射博。观苦四种：因缘生故无常，身心恼故苦，无一可得故空， 现代汉语译本：无常也是不可得的；如果事物是常，就应当永远是苦或者永远是乐，也不应该遗忘；如果存在永恒的神，就不会有杀害和恼怒的罪过，也不会有涅槃；如果身体就是神，无常的身体灭亡，神也应该灭亡，也不会有来世，也不会有罪和福。像这样普遍观察，没有主宰，一切法都是空性的，不自在的，因为因缘聚合而产生，因为因缘坏灭而消失，像这样因缘和合的法，就叫做法念止。 如果修行者得到法念止，厌恶世间的空虚、衰老、疾病和死亡，完全没有丝毫的常、乐、我、净，我对于这空性的法还要求什么呢？应当进入涅槃这种最殊胜的法中安住。建立精进的力量，得到甚深的奢摩他（深奢摩他，指的是心安住于一处，这个地方没有这个名称）。这时得到甚深的奢摩他，安住在第四法念止中，观察诸法的相状，都是苦而没有乐，没有乐才是真实的，其余的都是虚妄的。苦的原因是爱等各种烦恼和业，是从非天、非时、非尘等种种虚妄的言语中产生的，这些烦恼和业出生，这个苦就是苦。 进入涅槃时一切都灭尽，没有色、没有**以及世界之始（外道认为一切有法的开端，色是世界之始，外道认为是涅槃。因为这个有开始，能够化作万物，就叫做造化）等等种种虚妄的言语，能够灭除这个苦。正见等八正道才是通往涅槃的道路，而不是其他外道的苦行，种种空洞的持戒、空洞的禅定、空洞的智慧。为什么呢？佛法中戒、定、慧三法合在一起修行才能进入涅槃，譬如人站在平地上，拿着好弓箭，能够射杀怨贼，三法合在一起修行也是这样！戒是平地，禅定是快弓，智慧是利箭，三者都具备，能够杀死烦恼贼，因此外道之辈无法得到涅槃。 修行者这时作四法缘，观察缘就像射箭一样。观察苦的四种特性：因缘所生所以是无常的，身心受到恼害所以是苦的，没有一样可以得到所以是空的。