English
English version: Impermanence is also unattainable; if something were permanent, it should be eternally suffering or eternally joyful, and should not be forgotten; if there were an eternal God, there would be no sin of killing and annoyance, nor would there be Nirvana; if the body were God, the impermanent body would perish, and God should also perish, and there would be no afterlife, nor would there be sin and merit. Observing in this way universally, there is no master, all dharmas are empty and not self-existent, arising from the aggregation of causes and conditions, and ceasing from the destruction of causes and conditions. Such a dharma of causal aggregation is called Dharma Mindfulness Stopping. If a practitioner attains Dharma Mindfulness Stopping, he detests the emptiness, old age, sickness, and death of the world, and there is not the slightest bit of permanence, joy, self, or purity. What more should I seek in this empty dharma? One should abide in Nirvana, the most excellent dharma. Establishing the power of diligence, one attains deep Shamatha (深舍摩陀) (deep Shamatha (深舍摩陀) means the mind abiding in one place; this land does not have this name). At this time, one attains deep Shamatha (深舍摩陀), abiding in the fourth Dharma Mindfulness Stopping, observing the characteristics of all dharmas, all of which are suffering and without joy. The absence of joy is the truth, and the rest is false. The cause of suffering is the various afflictions and karma such as love, which arise from various false words such as non-heavenly beings, untimely events, and non-dust. These afflictions and karma are born, and this suffering is suffering. When entering Nirvana, everything is extinguished, without form, without ** , and without the beginning of the world (世界始) (externalists believe that the beginning of all existing dharmas, form is the beginning of the world (世界始), externalists consider it to be Nirvana. Because this has a beginning, it can transform into all things, and is called creation) and various false words, which can extinguish this suffering. Right View and the other Eightfold Path are the path to Nirvana, not the ascetic practices of other externalists, various empty precepts, empty meditations, and empty wisdom. Why? In the Buddha Dharma, the three practices of precepts, meditation, and wisdom together can lead to Nirvana, just as a person standing on level ground, holding a good bow and arrow, can shoot and kill enemy bandits. The three practices together are also like this! Precepts are the level ground, meditation is the swift bow, and wisdom is the sharp arrow. With all three things complete, one can kill the bandit of afflictions. Therefore, externalists cannot attain Nirvana. At this time, the practitioner makes the four Dharma conditions, observing the conditions like shooting at a target. Observing the four characteristics of suffering: arising from causes and conditions, therefore impermanent; afflicted by body and mind, therefore suffering; nothing can be obtained, therefore empty. --------------------------------------------------------------------------------
Chinese
无作无受故无我。观习四种：烦恼有漏业和合故集，相似果生故因，是中得一切行故生，非相似果相续故缘。观尽四种：一切烦恼覆故闭，除烦恼火故灭，一切法中第一故妙，世间过去故出。观道四种：能到涅槃故道，不颠倒故正，一切圣人去处故迹，得脱世愁恼故离。如是观者得无漏相似法，名为暖法。云何名暖？常勤精进故名暖法。诸烦恼薪，无漏智火烧，火欲出初相，名为暖法，譬如钻火，初钻烟出，是名暖，是为涅槃道初相。 佛弟子中有二种人：一者、多好一心求禅定，是人有漏道。二者、多除爱着好实智慧，是人直趣涅槃入暖法中。有暖相者深得一心，实法镜到无漏界边(镜中像似面，界边非中故以为喻)。行者是时大得安隐，自念：“我定当得涅槃，见此道故。”如人穿井得至湿泥，知当得水不久；如人击贼贼已退散，自知得胜意中安隐；如人怖死，人欲知活不？当先试之以杖打身，若隐胗脉起者，知是有暖，必可得活；亦如听法人思惟喜悦心着，是时心热，行者如是有暖法，故名为有暖，亦名能得涅槃分善根。是善根法有十六行四谛，缘六地中一智慧一切无漏法基，野人能行安隐(于无漏疏，故名为野人，案梵本尔，先言凡夫人，非)，是名有暖法。 增进转上，更名顶法，如乳变为酪 现代汉语译本： 因为没有造作也没有承受，所以没有‘我’（ātman）。观察和修习四种：烦恼、有漏业结合在一起，所以是‘集’（samudaya，苦集灭道中的集），相似的果产生，所以是‘因’（hetu，原因），在其中得到一切行为，所以是‘生’（prabhava，产生），不是相似的果相续，所以是‘缘’（pratyaya，条件）。 观察‘尽’（nirodha，苦集灭道中的灭）的四种：一切烦恼覆盖，所以是‘闭’（pidhāna，遮蔽），去除烦恼之火，所以是‘灭’（vyupaśama，寂灭），在一切法中第一，所以是‘妙’（praṇīta，殊胜），世间过去，所以是‘出’（niḥsaraṇa，出离）。 观察‘道’（mārga，苦集灭道中的道）的四种：能够到达涅槃（nirvāṇa），所以是‘道’，不颠倒，所以是‘正’（nyāya，正道），一切圣人去的地方，所以是‘迹’（padāni，足迹），得到解脱世间的忧愁烦恼，所以是‘离’（nissaraṇa，出离）。像这样观察的人得到无漏的相似法，名为‘暖法’（ūṣmagata）。 为什么叫做‘暖’（ūṣmagata）？常常勤奋精进，所以叫做‘暖法’。诸烦恼如同柴薪，被无漏智慧之火焚烧，火将要出现的最初征兆，名为‘暖法’，譬如钻木取火，最初钻的时候冒出烟，这叫做‘暖’，这是通往涅槃之道的最初征兆。 佛弟子中有两种人：第一种人，多数喜欢一心一意地寻求禅定（dhyāna），这种人走的是有漏之道。第二种人，多数去除爱恋执着，喜欢真实的智慧（prajñā），这种人直接趋向涅槃，进入‘暖法’之中。有‘暖’的征兆的人，深深地获得一心，真实的法如同镜子一样到达无漏界的边缘（镜中的影像类似面容，‘界边’不是中间，所以用这个来比喻）。修行者这个时候大大地获得安稳，自己想：‘我一定能够得到涅槃，因为见到了这条道路。’ 如同人挖井挖到湿泥，就知道得到水不远了；如同人攻击盗贼，盗贼已经退散，自己知道获得胜利，心中安稳；如同人害怕死亡，人们想知道他是否能活吗？应当先用棍子打他的身体来测试，如果出现淤痕，脉搏跳动，就知道是有‘暖’，必定可以活。也如同听法的人思惟喜悦，心生执着，这个时候心是热的，修行者像这样有‘暖法’，所以叫做有‘暖’，也叫做能够得到涅槃的一部分善根。 这种善根法有十六行四谛（catvāri āryasatyāni），缘于六地中的一种智慧，是一切无漏法的基础，‘野人’能够安稳地修行（因为对于无漏法疏远，所以叫做‘野人’，根据梵文本是这样，先前说是凡夫人，是不对的），这叫做有‘暖法’。 增进向上，更名为‘顶法’（mūrdhan），如同牛奶变为酪。
English
English version: Because there is no creation and no reception, there is no 'self' (ātman). Observe and practice the four aspects: Afflictions and defiled karma combine, therefore it is 'accumulation' (samudaya, the origin in the Four Noble Truths); similar results arise, therefore it is 'cause' (hetu, cause); within it, all actions are obtained, therefore it is 'arising' (prabhava, arising); it is not a continuous sequence of similar results, therefore it is 'condition' (pratyaya, condition). Observe the four aspects of 'cessation' (nirodha, the cessation in the Four Noble Truths): All afflictions cover, therefore it is 'closure' (pidhāna, covering); removing the fire of afflictions, therefore it is 'extinction' (vyupaśama, pacification); it is the foremost among all dharmas, therefore it is 'excellent' (praṇīta, excellent); the world has passed, therefore it is 'departure' (niḥsaraṇa, liberation). Observe the four aspects of the 'path' (mārga, the path in the Four Noble Truths): It can reach nirvāṇa, therefore it is the 'path'; it is not inverted, therefore it is 'right' (nyāya, right path); it is the place where all sages go, therefore it is 'trace' (padāni, footprints); one obtains liberation from worldly sorrows and afflictions, therefore it is 'separation' (nissaraṇa, liberation). One who observes in this way obtains undefiled similar dharmas, called 'warmth dharma' (ūṣmagata). Why is it called 'warmth' (ūṣmagata)? Because of constant diligence and effort, it is called 'warmth dharma'. The afflictions are like firewood, burned by the fire of undefiled wisdom; the initial sign of the fire about to emerge is called 'warmth dharma', just as when drilling for fire, smoke comes out at the beginning of drilling, this is called 'warmth', it is the initial sign of the path to nirvāṇa. Among the Buddha's disciples, there are two types of people: The first type likes to seek samādhi (dhyāna) with a single mind, these people follow the defiled path. The second type mostly removes attachment and loves true wisdom (prajñā), these people directly head towards nirvāṇa and enter the 'warmth dharma'. Those who have the sign of 'warmth' deeply attain single-mindedness, the true dharma is like a mirror reaching the edge of the undefiled realm (the image in the mirror resembles the face, 'edge of the realm' is not the middle, so this is used as a metaphor). The practitioner at this time greatly obtains peace and security, thinking to themselves: 'I will definitely attain nirvāṇa, because I have seen this path.' Just as a person digging a well reaches wet mud, knowing that obtaining water is not far away; just as a person attacks a thief, and the thief has retreated, knowing that they have won, their mind is at peace; just as a person is afraid of death, and people want to know if they can live? They should first test them by hitting their body with a stick, if bruises appear and the pulse beats, then they know there is 'warmth', and they will surely live. Also, like a person listening to the Dharma, thinking with joy and attachment, at this time the mind is hot, the practitioner has such 'warmth dharma', so it is called having 'warmth', and it is also called being able to obtain a portion of good roots for nirvāṇa. This good root dharma has the sixteen aspects of the Four Noble Truths (catvāri āryasatyāni), based on one wisdom among the six grounds, it is the foundation of all undefiled dharmas, a 'rustic person' can practice peacefully (because they are distant from the undefiled dharma, so they are called 'rustic person', according to the Sanskrit text, it is like this, previously it was said to be an ordinary person, which is incorrect), this is called having 'warmth dharma'. Advancing upwards, it is further called 'peak dharma' (mūrdhan), just as milk turns into curd. --------------------------------------------------------------------------------
Chinese
。是人观法实相，我当得苦脱，心爱是法是为真法，能除种种苦患及老病死。是时，思惟此法谁说？是佛世尊！从是得佛宝中信心清净大欢喜悦。若无此法，一切烦恼谁当能遮？我当云何得实智慧少许明？从是得法宝中信心清净大欢喜悦。若我不得佛弟子辈好伴，云何当得实智慧少许明？从是得僧宝中信心清净大欢喜悦。是三宝中得一心清净合实智慧，是顶善根，亦名顶法，亦名能得涅槃分善根。如《波罗延经》中说： “佛宝法僧宝， 谁有少信净； 是名顶善根， 汝曹一心持。” 云何为少信？于佛、菩萨、辟支佛、阿罗汉边为少，于野人边为多；复次，此可破可失，是故名少。如《法句》说： “芭蕉生实死， 竹生实亦然！ 骡有子则死， 小人得养死。 破失非利故， 小人得名誉； 白净分失尽， 乃至顶法堕。” 复次，未断诸结使，未得无漏无量慧心，以是故名少。 复次。勤精进一心入涅槃道中，更了了观五阴、四谛十六行。是时，心不缩不悔不退，爱乐入忍，是名忍善根。忍何等？随四谛观行，是名为忍。是善根三种：上、中、下三时。 云何名忍？观五阴无常、苦、空、无我，心忍不退，是名忍。 复次，观诸世间尽苦空无有乐， 现代汉语译本：这个人观察法的真实相状，心想我应当能够脱离痛苦，心里喜爱这个法，认为这是真正的法，能够去除各种痛苦、忧患以及衰老和死亡。这时，他思惟：这个法是谁说的呢？是佛世尊（Buddha，觉悟者）！由此，他对佛宝（Buddha Ratna，佛陀的宝贵）生起信心，内心清净，充满欢喜。如果没有这个法，谁能够遮蔽一切烦恼呢？我应当如何才能获得少许真实的智慧光明呢？由此，他对法宝（Dharma Ratna，佛法的宝贵）生起信心，内心清净，充满欢喜。如果我不能得到佛的弟子们这样的好同伴，我应当如何才能获得少许真实的智慧光明呢？由此，他对僧宝（Sangha Ratna，僧团的宝贵）生起信心，内心清净，充满欢喜。在这三宝（Triratna，佛、法、僧三宝）中获得一心清净，与真实智慧相结合，这是最顶级的善根，也称为顶法，也称为能够获得涅槃（Nirvana，解脱）的善根。正如《波罗延经》（Parayanavagga，经名）中所说： ‘佛宝、法宝、僧宝，谁有少许清净的信心；这被称为顶善根，你们应当一心奉持。’ 什么是少许的信心呢？相对于佛（Buddha，觉悟者）、菩萨（Bodhisattva，有情觉）、辟支佛（Pratyekabuddha，缘觉）和阿罗汉（Arhat，应供）而言是少的，相对于野人而言是多的；而且，这种信心是可以被破坏和失去的，所以称为少。正如《法句经》（Dhammapada，经名）所说： ‘芭蕉因为结实而死亡，竹子因为结实也是这样！骡子生下小骡子就会死亡，小人得到供养就会死亡。因为会被破坏和失去而没有利益，小人得到名誉也是这样；清净的善行逐渐丧失殆尽，乃至顶法也会堕落。’ 此外，还没有断除各种烦恼，还没有获得无漏的无量智慧，因此称为少。 此外，勤奋精进，一心进入涅槃（Nirvana，解脱）的道路中，更加清楚地观察五阴（Skandha，色、受、想、行、识）、四谛（Arya-satya，苦、集、灭、道）和十六行相。这时，内心不畏缩、不后悔、不退转，喜爱并安于忍耐，这称为忍善根。什么是忍耐呢？随着四谛（Arya-satya，苦、集、灭、道）的观行，这称为忍耐。这种善根有三种：上、中、下三种。 什么叫做忍耐呢？观察五阴（Skandha，色、受、想、行、识）无常、苦、空、无我，内心忍耐而不退转，这称为忍耐。 此外，观察所有世间都是痛苦和空虚，没有快乐，