Chinese
”应重问言：“汝破何戒？”若言：“重戒。”师言：“如人被截耳鼻不须照镜，汝且还去，精勤诵经，劝化作福，可种后世道法因缘，此生永弃。譬如枯树，虽加溉灌不生华叶及其果实。”若破余戒，是时应教如法忏悔。若已清净，师若得天眼、他心智，即为随病说趣道之法；若未得通，应当观相，或复问之：“三毒之中何者偏重？淫欲多耶！瞋恚多耶！愚痴多耶！” 云何观相？若多淫相：为人轻便，多畜妻妾，多语多信，颜色和悦，言语便易，少于瞋恨，亦少愁忧。多能技术，好闻多识，爱著文颂，善能谈论，能察人情，多诸畏怖。心在房室，好着薄衣，渴欲女色，爱着卧具，服饰香华，心多柔软，能有怜愍，美于言语，好修福业，意乐生天，处众无难。别人好丑，信任妇女，欲火炽盛，心多悔变，喜自庄饰，好观彩画，悭惜己物，侥幸他财，好结亲友，不喜独处。乐着所止，随逐流俗，乍惊乍惧，志如猕猴，所见浅近，作事无虑，轻忘所为，趣得适意，喜啼喜哭。身体细软，不堪寒苦，易阻易悦，不能忍事，少得大喜，少失大忧，自发伏匿。身温汗臭，薄肤细发，多皱多白，剪爪治须，白齿趣行，喜洁净衣。学不专一，好游林苑，多情多求，意着常见。附近有德，先意问讯，喜用他语，强颜耐辱，闻事 现代汉语译本 应重问他说：‘你破了什么戒？’如果他说：‘重戒。’师父就说：‘如同一个人被割掉了耳朵和鼻子，不需要照镜子一样，你还是回去吧，精勤地诵经，劝人行善积福，可以为后世种下修道的因缘，此生就永远放弃吧。譬如枯树，即使加以浇灌，也不会生长花叶和果实。’如果破的是其他戒，这时应该教他如法忏悔。如果已经清净，师父如果得到天眼、他心智，就为他随顺他的病症，说引导他入道的方法；如果还没有得到神通，应当观察他的相貌，或者问他：‘三毒之中哪个偏重？是淫欲多呢？是瞋恚多呢？是愚痴多呢？’ 怎样观察相貌呢？如果淫欲的相貌多：为人轻浮随便，多妻妾，多说话多轻信，脸色和悦，言语轻率，很少瞋恨，也少忧愁。多能掌握技术，喜欢听闻，见识广博，喜爱文章歌颂，善于谈论，能体察人情，多有畏惧。心在房室，喜欢穿轻薄的衣服，渴望女色，喜爱床铺卧具，服饰香花，心多柔软，能有怜悯之心，善于言语，喜欢修福业，希望往生天界，处在众人之中没有困难。分辨别人美丑，信任妇女，**炽盛，心多后悔变化，喜欢自己打扮，喜欢观看彩色图画，吝啬自己的东西，觊觎他人的钱财，喜欢结交亲友，不喜欢独自一人。喜欢安于所住之处，随波逐流，乍惊乍惧，心志如同猕猴，见识浅薄，做事不考虑，轻易忘记所做的事情，追求得到适意的享受，喜欢啼哭。身体细嫩柔软，不能忍受寒冷和辛苦，容易阻挠也容易喜悦，不能忍耐事情，稍微得到就非常高兴，稍微失去就非常忧愁，自己发觉后就隐藏起来。身体温暖汗味臭，皮肤薄头发细，多皱纹多白发，修剪指甲胡须，牙齿洁白快速行走，喜欢干净的衣服。学习不专一，喜欢游玩林园，多情多求，心意执着于常见。接近有德之人，先问候，喜欢用别人的话，勉强忍受屈辱，听到事情
English
English version He should ask again, saying, 'What precept have you broken?' If he says, 'A grave precept,' the teacher should say, 'Like a person whose ears and nose have been cut off does not need to look in a mirror, you should return and diligently recite scriptures, encourage others to make merit and cultivate blessings, so that you may plant the seeds for the path in future lives; abandon this life forever. It is like a withered tree, even if watered, it will not produce flowers, leaves, or fruit.' If he has broken other precepts, then he should be taught to repent according to the Dharma. If he is already pure, and if the teacher has attained the divine eye and the ability to know others' minds, then he should teach him the method of entering the path according to his affliction; if he has not attained these powers, he should observe his appearance, or ask him, 'Which of the three poisons is predominant? Is it lust, anger, or ignorance?' How to observe his appearance? If the appearance of lust is predominant: the person is frivolous and casual, has many wives and concubines, talks much and is easily trusting, has a pleasant complexion, speaks readily, has little anger, and little sorrow. He is skilled in many arts, likes to listen and is knowledgeable, loves literature and praise, is good at conversation, can discern people's feelings, and has many fears. His mind is in the bedroom, he likes to wear thin clothes, craves feminine beauty, loves beds and bedding, ornaments and flowers, his heart is soft, he is compassionate, good at speaking, likes to cultivate meritorious deeds, desires to be born in the heavens, and has no difficulty being among people. He distinguishes between the beauty and ugliness of others, trusts women, his ** is intense, his heart is often regretful and changeable, he likes to adorn himself, likes to look at colorful paintings, is stingy with his own possessions, covets the wealth of others, likes to make friends, and does not like to be alone. He likes to stay where he is, follows the customs of the world, is easily startled and frightened, his mind is like a monkey, his views are shallow, he does things without thinking, easily forgets what he has done, seeks to obtain what pleases him, likes to cry and weep. His body is delicate and soft, unable to endure cold and hardship, easily obstructed and easily pleased, unable to endure things, slightly happy when he gains, slightly sad when he loses, he hides himself when he is discovered. His body is warm and his sweat smells, his skin is thin and his hair is fine, he has many wrinkles and much white hair, he trims his nails and beard, his teeth are white and he walks quickly, he likes clean clothes. He does not study diligently, likes to wander in forests and gardens, is passionate and demanding, his mind is attached to common views. He approaches virtuous people, greets them first, likes to use other people's words, forces himself to endure humiliation, and hears things --------------------------------------------------------------------------------
Chinese
速解，所为事业，分别好丑，愍伤苦厄，自大好胜，不受侵𣣋，喜行施惠，接引善人，得美饮食，与人共之，不存近细，志在远大，眼着色欲，事不究竟，无有远虑。知世方俗，观察颜色，逆探人心，美言辩慧，结友不固，头发稀疏，少于睡眠，坐卧行立，不失容仪。所有财物，能速救急，寻后悔惜，受义疾得，寻复喜忘。惜于举动，难自改变，难得离欲，作罪轻微。如是种种是淫欲相。 瞋恚人相：多于忧恼，卒暴怀忿，身口粗䵃，能忍众苦，触事不可，多愁少欢，能作大恶，无怜愍心，喜为斗讼。颜貌毁悴，皱眉眄睐，难语难悦，难事难可。其心如疮，面宣人阙，义论强梁，不可折伏，难可倾动，难亲难沮，含毒难吐。受诵不失，多能多巧，心不懒堕，造事疾速，持望不语，意深难知。受恩能报，有能聚众，自伏事人，不可沮败，能究竟事，难可干乱，少所畏难，譬如师子，不可屈伏，一向不回，直造直进。忆念不忘，多虑思惟，诵习忆持，能多施与，小利不回，为师利根。离欲独处，少于淫欲，心常怀胜，爱着断见，眼常恶视。真实言语，说事分了，少于亲友，为事坚着，坚忆不忘，多于筋力，肩胸姝大，广额齐发。心坚难伏，疾得难忘，能自离欲，喜作重罪。如是种种，是瞋恚相。 愚痴人相： 多疑多悔，懒堕无见，自满难屈，憍慢难受，可信不信，非信而信。不知恭敬，处处信向，多师轻躁，无羞搪突，作事无虑，反教浑戾。不择亲友，不自修饰，好师异道，不别善恶，难受易忘，钝根懈怠。诃谤行施，心无怜愍，破坏法桥，触事不了，瞋目不视，无有智巧，多求悕望，多疑少信。憎恶好人，破罪福报，不别善言，不能解过，不受诲喻，亲离憎怨，不知礼节，喜作恶口。须发爪长，齿衣多垢，为人驱役，畏处不畏，乐处而忧，忧处而喜，悲处反笑，笑处反悲，牵而后随，能忍苦事，不别诸味，难得离欲，为罪深重。如是种种，是愚痴相。 若多淫欲人，不净法门治；若多瞋恚人，慈心法门治；若多愚痴人，思惟观因缘法门治；若多思觉人，念息法门治；若多等分人，念佛法门治。诸如是等种种病，种种法门治。 第一治贪欲法门 淫欲多人习不净观，从足至发不净充满，发毛爪齿、薄皮厚皮、血肉筋脉、骨髓肝肺、心脾肾胃、大肠小肠、屎尿洟唾、汗泪垢坋、脓脑胞胆、水微肤、脂肪脑膜，身中如是种种不净。复次不净观者：观青瘀膀胀、破烂血流、涂漫臭脓、啖食不尽、骨散烧焦，是谓不净观。 复次多淫人有七种爱：或着好色、或着端正、或着仪容、或着音声、或着细 现代汉语译本： 经常怀疑又常常后悔，懒惰且没有见解，自满自大难以屈服，骄傲自满难以接受别人的意见，应该相信的不相信，不该相信的反而相信。不知道恭敬，处处随便相信，喜欢多方拜师却又轻浮急躁，没有羞耻心，冒犯别人，做事不考虑，反而责怪别人糊涂。不选择亲友，不修饰自己，喜欢学习不正当的法门，不能分辨善恶，难以接受教诲又容易忘记，根器迟钝又懈怠。诋毁诽谤布施行善的人，心中没有怜悯，破坏正法之桥梁，处理事情不能明了，用愤怒的眼神看人，没有智慧和技巧，贪求过多，希望过大，怀疑多而信任少。憎恨美好善良的人，破坏罪业和福报的因果关系，不能分辨善意的言语，不能理解自己的过错，不接受教诲和劝告，亲近的人离散，憎恨和埋怨增多，不知道礼节，喜欢说恶语伤人。头发、胡须、指甲长了也不修剪，牙齿和衣服有很多污垢，被人驱使役用，应该畏惧的地方却不畏惧，应该快乐的地方反而忧愁，应该忧愁的地方反而高兴，应该悲伤的地方反而欢笑，应该欢笑的地方反而悲伤，被人牵着才肯跟随，能忍受痛苦的事情，不能分辨各种味道，难以脱离欲望，因为罪业深重。像这样种种，都是愚痴的表现。 如果淫欲心重的人，用不净观的法门来对治；如果嗔恚心重的人，用慈心观的法门来对治；如果愚痴心重的人，用思惟观因缘的法门来对治；如果思虑过多的人，用念息观的法门来对治；如果各种烦恼比较平均的人，用念佛的法门来对治。像这些种种不同的病症，用种种不同的法门来对治。 第一种对治贪欲的法门 淫欲心重的人应该修习不净观，从脚到头发，身体内部充满了不净之物，如头发、毛发、指甲、牙齿、薄皮、厚皮、血液、肌肉、筋脉、骨髓、肝脏、肺脏、心脏、脾脏、肾脏、胃、大肠、小肠、粪便、尿液、鼻涕、唾液、汗水、眼泪、污垢、灰尘、脓、脑、胞、胆、水、微细的皮肤、脂肪、脑膜，身体中充满了像这样的种种不净之物。更进一步修习不净观，观察身体青一块紫一块，肿胀，破烂流血，涂抹散布着臭脓，被虫啖食，没有吃完，骨头散落，被火烧焦，这就是所谓的不净观。 进一步说，淫欲心重的人有七种贪爱：有的人贪着美好的颜色，有的人贪着端正的容貌，有的人贪着美好的仪态，有的人贪着悦耳的声音，有的人贪着细滑的触感。
English
English version: Being often doubtful and regretful, lazy and without insight, self-satisfied and difficult to subdue, arrogant and difficult to accept advice, believing what should not be believed, and not believing what should be believed. Not knowing respect, believing everywhere without discernment, liking to have many teachers but being frivolous and impetuous, without shame and being presumptuous, acting without consideration, and blaming others for being muddled. Not choosing friends carefully, not adorning oneself, liking to learn improper Dharma, unable to distinguish between good and evil, difficult to accept teachings and easily forgetting them, having dull faculties and being lazy. Criticizing and slandering those who practice giving, having no compassion in the heart, destroying the bridge of the Dharma, unable to understand matters, looking with angry eyes, without wisdom and skill, seeking too much and hoping for too much, being doubtful and having little faith. Hating good people, destroying the cause and effect of sin and merit, unable to distinguish good words, unable to understand one's own faults, not accepting instruction, alienating loved ones and increasing hatred and resentment, not knowing etiquette, liking to speak evil words. Having long hair, beard, and nails, teeth and clothes with much dirt, being driven and used by others, not fearing where one should fear, being sad where one should be happy, being happy where one should be sad, laughing where one should cry, crying where one should laugh, following only when pulled, able to endure hardship, unable to distinguish various tastes, difficult to be free from desire, because of deep sins. All these are signs of foolishness. If a person has excessive lust, treat it with the Dharma of impurity; if a person has excessive anger, treat it with the Dharma of loving-kindness; if a person has excessive ignorance, treat it with the Dharma of contemplating the causes and conditions; if a person has excessive thinking, treat it with the Dharma of mindfulness of breathing; if a person has a balance of afflictions, treat it with the Dharma of mindfulness of the Buddha. All such various illnesses are treated with various Dharma methods. The First Dharma Method for Curing Greed and Desire A person with much lust should practice the contemplation of impurity, from the feet to the hair, the body is filled with impurity, such as hair, body hair, nails, teeth, thin skin, thick skin, blood, flesh, tendons, veins, bones, marrow, liver, lungs, heart, spleen, kidneys, stomach, large intestine, small intestine, feces, urine, mucus, saliva, sweat, tears, dirt, dust, pus, brain, membranes, bile, water, fine skin, fat, meninges, the body is filled with such various impurities. Furthermore, the contemplation of impurity involves observing the body as blue and bruised, swollen, broken and bleeding, smeared with foul pus, eaten by worms, not completely consumed, bones scattered, burned and charred, this is called the contemplation of impurity. Furthermore, a person with much lust has seven kinds of attachments: some are attached to beautiful colors, some are attached to handsome appearances, some are attached to graceful manners, some are attached to pleasant sounds, some are attached to fine textures. --------------------------------------------------------------------------------
Chinese
滑、或着众生、或都爱着。若着好色，当习青瘀观法，黄赤不净色等亦复如是！若着端正，当习膀胀身散观法；若着仪容，当观新死血流涂骨观法；若着音声，当习咽塞命断观法；若着细滑，当习骨见及干枯病观法；若爱众生，当习六种观；若都爱着，一切遍观，或时作种种更作异观。是名不净观。 问曰：“若身不净如臭腐尸者，何从生着？” 若着净身，臭腐烂身亦当应着；若不着臭身，净身亦应不着。二身等故。若求二实，净俱不可得，人心狂惑为颠倒所覆，非净计净。若倒心破，便得实相法观，便知不净虚诳不真。复次死尸，无火无命无识、无有诸根，人谛知之，心不生着；以身有暖、有命有识、诸根完具，心倒惑着。复次，心着色时谓以为净，爱着心息即知不净。若是实净应当常净，而今不然。如狗食粪谓之为净，以人观之甚为不净，是身内外无一净处。若着身外，身外薄皮举身取之，才得如㮈是亦不净，何况身内三十六物？复次，推身因缘种种不净，父母精血不净合成，既得为身常出不净，衣服床褥亦臭不净，何况死处？以是当知，生死内外都是不净(此下经本至二门初)。 复次，观亦有三品：或初习行、或已习行、或久习行。若初习行，当教言作破皮想，除却不净，当观赤骨人， 现代汉语译本：或者执着于滑腻的触感，或者执着于众生，或者全部都执着。如果执着于美好的颜色，应当修习青瘀观法（观察身体青肿腐烂的景象），对于黄色、红色等不干净的颜色也同样如此！如果执着于端正的容貌，应当修习膀胀身散观法（观察身体肿胀腐烂、四分五裂的景象）；如果执着于美好的仪态，应当观察新死之人血流涂骨的景象；如果执着于美妙的声音，应当修习咽塞命断观法（观察呼吸停止、生命终结的景象）；如果执着于细滑的触感，应当修习白骨显露以及干枯病态的景象；如果爱恋众生，应当修习六种观法；如果全部都执着，就应当普遍地观察一切，或者时而作这种观想，时而作那种观想。这叫做不净观。 问：‘如果身体是不干净的，像臭腐的尸体一样，那么这种执着是从哪里产生的呢？’ 如果执着于干净的身体，那么对于臭腐烂的身体也应当执着；如果不执着于臭身，那么对于净身也应该不执着。因为两种身体本质上是相同的。如果追求两种身体的真实，那么干净和不干净都是不可得的，人心狂乱迷惑是被颠倒的观念所覆盖，把不净的误以为是净的。如果颠倒的心破除了，就能得到实相的观察，便知道不净是虚假的、欺骗的、不真实的。再者，死尸没有火（体温）、没有生命、没有意识、没有各种感官，人们仔细地了解这些，心中就不会产生执着；因为身体有温暖、有生命、有意识、各种感官完备，心就颠倒迷惑而产生执着。再者，心执着于颜色时认为它是干净的，爱恋执着的心停止了，立刻就知道它是不干净的。如果是真正干净的，应当永远都是干净的，而现在却不是这样。就像狗吃粪便认为它是干净的，而人来看却非常不干净，这个身体内外没有一处是干净的。如果执着于身体的外部，把身体外面的薄皮拿来，举起整个身体来观察，才得到像'㮈'（一种水果）一样的东西，这也是不干净的，更何况身体内部的三十六种不净之物？再者，推究身体的因缘，是由种种不干净的东西组成的，父母的精血等不干净的东西合成的，既然得到了这个身体，就经常排出不干净的东西，衣服床铺也臭秽不干净，更何况是死亡之处？因此应当知道，生死内外都是不干净的（以下经本至二门初）。 再者，观想也有三种品类：或者初学修行，或者已经修行，或者长期修行。如果是初学修行，应当教导他作破皮的观想，除去不干净的东西，应当观察赤裸的骨头。