Chinese
直破汝心。’王时恐畏，投弓舍射，问言：‘汝有何术？’答言：‘我无异术。我是佛弟子，入慈三昧故也！’ “是慈三昧略说有三种缘：生缘、法缘、无缘。诸未得道，是名生缘。阿罗汉辟支佛，是名法缘。诸佛世尊，是名无缘，是故略说慈三昧门。” 行菩萨道者，于三毒中若愚痴偏多，当观十二分，破二种痴：内破身痴，外破众生痴。思惟念言：“我及众生俱在厄难，常生、常老、常病、常死、常灭、常出，众生可怜，不知出道，从何得脱？”一心思惟，生老病死从因缘生。当复思惟何因缘生？一心思惟，生因缘有、有因缘取、取因缘爱、爱因缘受、受因缘触、触因缘六入、六入因缘名色、名色因缘识、识因缘行、行因缘无明。如是复思惟，当何因缘灭生老死？一心思惟，生灭故老死灭、有灭故生灭、取灭故有灭、爱灭故取灭、受灭故爱灭、触灭故受灭、六入灭故触灭、名色灭故六入灭、识灭故名色灭、行灭故识灭、痴灭故行灭。 此中十二分，云何无明分？不知前、不知后、不知前后，不知内、不知外、不知内外，不知佛、不知法、不知僧，不知苦、不知习、不知尽、不知道，不知业、不知果、不知业果，不知因、不知缘、不知因缘，不知罪、不知福、不知罪福，不知善、不知不善、不 现代汉语译本：‘直接击破你的心。’国王当时感到恐惧，丢下弓箭，问道：‘你有什么法术？’回答说：‘我没有其他法术。我是佛的弟子，进入了慈三昧（慈爱的禅定）的缘故！’ ‘这慈三昧，简略地说有三种缘：生缘、法缘、无缘。那些尚未得道的人，称为生缘。阿罗汉（已证悟的圣者）和辟支佛（独觉佛），称为法缘。诸佛世尊（佛陀），称为无缘，所以简略地说慈三昧的法门。’ 修行菩萨道的人，在贪嗔痴三毒（三种烦恼）中如果愚痴偏多，应当观察十二因缘（十二种相互关联的因果关系），破除两种愚痴：内在破除对身体的愚痴，外在破除对众生的愚痴。思惟念道：‘我和众生都处在厄难之中，常有生、常有老、常有病、常有死、常有灭、常有出，众生可怜，不知道出离的道路，从哪里才能得到解脱？’一心思惟，生老病死是从因缘而生。应当再次思惟是什么因缘而生？一心思惟，生的因缘是‘有’（存在）、‘有’的因缘是‘取’（执取）、‘取’的因缘是‘爱’（贪爱）、‘爱’的因缘是‘受’（感受）、‘受’的因缘是‘触’（接触）、‘触’的因缘是‘六入’（六根，即眼、耳、鼻、舌、身、意）、‘六入’的因缘是‘名色’（精神和物质）、‘名色’的因缘是‘识’（意识）、‘识’的因缘是‘行’（行为）、‘行’的因缘是‘无明’（愚痴）。这样反复思惟，应当是什么因缘灭除生老死？一心思惟，生灭所以老死灭、有灭所以生灭、取灭所以有灭、爱灭所以取灭、受灭所以爱灭、触灭所以受灭、六入灭所以触灭、名色灭所以六入灭、识灭所以名色灭、行灭所以识灭、无明灭所以行灭。 这十二因缘中，什么是无明分？不知道前世、不知道后世、不知道前世后世，不知道内在、不知道外在、不知道内外，不知道佛（Buddha，觉悟者）、不知道法（Dharma，佛法）、不知道僧（Sangha，僧团），不知道苦（Dukkha，痛苦）、不知道习（Samudaya，痛苦的根源）、不知道尽（Nirodha，痛苦的止息）、不知道道（Magga，通往止息痛苦的道路），不知道业（Karma，行为）、不知道果（Phala，结果）、不知道业果（Karma-phala，行为的结果），不知道因（Hetu，原因）、不知道缘（Paccaya，条件）、不知道因缘（Hetu-paccaya，原因和条件），不知道罪（Apadha，罪恶）、不知道福（Punya，福报）、不知道罪福（Apadha-punya，罪恶和福报），不知道善（Kusala，善）、不知道不善（Akusala，不善）
English
English version: ‘Directly break your heart.’ The king was then fearful, threw down his bow and arrows, and asked: ‘What magic do you possess?’ He replied: ‘I have no other magic. I am a disciple of the Buddha, and it is because I have entered the Samadhi of Loving-kindness (慈三昧, Cí sānmèi)!’ ‘This Samadhi of Loving-kindness, briefly speaking, has three kinds of conditions: the condition of birth, the condition of Dharma, and the condition of no condition. Those who have not yet attained the Way are called the condition of birth. Arhats (阿罗汉, Āluóhàn, enlightened saints) and Pratyekabuddhas (辟支佛, Pìzhīfó, solitary Buddhas) are called the condition of Dharma. All Buddhas, World Honored Ones (佛世尊, Fó Shìzūn, Buddhas), are called the condition of no condition. Therefore, briefly speaking, this is the Dharma gate of the Samadhi of Loving-kindness.’ Those who practice the Bodhisattva path, if foolishness is predominant among the three poisons (三毒, sān dú, three afflictions) of greed, hatred, and delusion, should contemplate the twelve links of dependent origination (十二因缘, shí'èr yīnyuán, twelve interdependent causal relationships) to break through two kinds of foolishness: inwardly break through the foolishness about the body, and outwardly break through the foolishness about sentient beings. Contemplate and think: ‘I and all sentient beings are in distress, constantly experiencing birth, constantly experiencing aging, constantly experiencing sickness, constantly experiencing death, constantly experiencing cessation, constantly experiencing arising. Sentient beings are pitiable, not knowing the path of liberation. From where can they attain liberation?’ Single-mindedly contemplate that birth, aging, sickness, and death arise from conditions. One should contemplate again, from what conditions do they arise? Single-mindedly contemplate that the condition for birth is ‘being’ (有, yǒu), the condition for ‘being’ is ‘grasping’ (取, qǔ), the condition for ‘grasping’ is ‘craving’ (爱, ài), the condition for ‘craving’ is ‘feeling’ (受, shòu), the condition for ‘feeling’ is ‘contact’ (触, chù), the condition for ‘contact’ is ‘the six entrances’ (六入, liù rù, six sense bases), the condition for ‘the six entrances’ is ‘name and form’ (名色, míng sè, mind and matter), the condition for ‘name and form’ is ‘consciousness’ (识, shí), the condition for ‘consciousness’ is ‘volitional activities’ (行, xíng), the condition for ‘volitional activities’ is ‘ignorance’ (无明, wú míng). Repeatedly contemplate in this way, what condition should cease so that birth, aging, and death cease? Single-mindedly contemplate that with the cessation of birth, aging and death cease; with the cessation of being, birth ceases; with the cessation of grasping, being ceases; with the cessation of craving, grasping ceases; with the cessation of feeling, craving ceases; with the cessation of contact, feeling ceases; with the cessation of the six entrances, contact ceases; with the cessation of name and form, the six entrances cease; with the cessation of consciousness, name and form cease; with the cessation of volitional activities, consciousness ceases; with the cessation of ignorance, volitional activities cease. Among these twelve links, what is the link of ignorance? Not knowing the past, not knowing the future, not knowing the past and future, not knowing the internal, not knowing the external, not knowing the internal and external, not knowing the Buddha (Buddha, 觉悟者), not knowing the Dharma (Dharma, 佛法), not knowing the Sangha (Sangha, 僧团), not knowing suffering (Dukkha, 痛苦), not knowing the origin of suffering (Samudaya, 痛苦的根源), not knowing the cessation of suffering (Nirodha, 痛苦的止息), not knowing the path to the cessation of suffering (Magga, 通往止息痛苦的道路), not knowing karma (Karma, 行为), not knowing the result (Phala, 结果), not knowing the result of karma (Karma-phala, 行为的结果), not knowing the cause (Hetu, 原因), not knowing the condition (Paccaya, 条件), not knowing cause and condition (Hetu-paccaya, 原因和条件), not knowing sin (Apadha, 罪恶), not knowing merit (Punya, 福报), not knowing sin and merit (Apadha-punya, 罪恶和福报), not knowing good (Kusala, 善), not knowing not-good (Akusala, 不善) --------------------------------------------------------------------------------
Chinese
知善不善，不知有罪法、不知无罪法，不知应近法、不知应远法，不知有漏法、不知无漏法，不知世间法、不知出世间法，不知过去法、不知未来法、不知现在法，不知黑法、不知白法，不知分别因缘法，不知六触法，不知实证法。如是种种不知不慧不见，闇黑无明，是名无明。 无明缘行。云何名行？行有三种：身行、口行、意行。云何身行？入息出息是身行法。所以者何？是法属身，故名身行。 云何口行？有觉有观，是作觉观已，然后口语，若无觉观则无言说，是谓口行。云何意行？(痛名世界人所著三种痛，痛应为受，受则随界受苦乐，上界所无，故宜言受想出家所患也)。痛想是意法，系属意故，是名意行。复次欲界系行、色界系行、无色界系行。复次善行、不善行、不动行。云何善行？欲界一切善行，亦色界三地。云何不善行？诸不善法。云何不动行？第四禅有漏善行及无色定善有漏行。是名行。 行因缘识。云何名识？六种识界：眼识乃至意识，是名六识。 识因缘名色，云何为名？无色四分：痛、想、行、识，是谓名。云何为色？一切色四大及造色，是谓色。云何四大？地、水、火、风。云何地？坚重相者地，濡湿相者水，热相者火，轻动相者风。余色可见，有对无对是名 现代汉语译本： 不知什么是善，什么是不善；不知道什么是会导致罪过的法，什么是不会导致罪过的法；不知道什么法应该亲近，什么法应该远离；不知道什么是有烦恼的法，什么是没有烦恼的法；不知道什么是世间的法，什么是出世间的法；不知道什么是过去的法，什么是未来的法，什么是现在的法；不知道什么是黑法（不善法），什么是白法（善法）；不知道如何分辨因缘法；不知道六触（眼触、耳触、鼻触、舌触、身触、意触）的生起；不知道如何如实地证悟这些法。像这样种种的不知、不慧、不见，一片黑暗、没有光明，就叫做无明（avidyā）。 无明缘行（saṃskāra）。什么叫做行？行有三种：身行、口行、意行。什么叫做身行？入息和出息就是身行。为什么这么说呢？因为这种法是属于身的，所以叫做身行。 什么叫做口行？有觉有观，在产生觉观之后，然后才会有口语。如果没有觉观，就不会有言语，这就叫做口行。什么叫做意行？（感受、想法是世间人所执著的三种，感受应该被认为是受，受会随着界而感受苦乐，上界没有这些，所以应该说是受想是出家人所厌患的）。感受和想法是意法，因为它们是系属于意的，所以叫做意行。再者，有欲界系行、色界系行、无色界系行。再者，有善行、不善行、不动行。什么叫做善行？欲界的一切善行，以及色界的三地（指色界初禅、二禅、三禅）。什么叫做不善行？所有不善的法。什么叫做不动行？第四禅的有漏善行以及无色定的善有漏行。这就叫做行。 行因缘识（vijñāna）。什么叫做识？六种识界：眼识、耳识、鼻识、舌识、身识、意识，这就叫做六识。 识因缘名色（nāmarūpa）。什么叫做名？无色的四种组成部分：感受、想法、行、识，这就叫做名。什么叫做色？一切色，包括四大（地、水、火、风）以及造色，这就叫做色。什么叫做四大？地、水、火、风。什么叫做地？具有坚硬沉重相的是地。具有濡湿相的是水。具有热相的是火。具有轻飘流动相的是风。其余的色是可见的，有对或无对，这就叫做色。
English
English version: Knowing neither good nor not-good, neither the law that leads to guilt nor the law that leads to no guilt, neither the law that should be approached nor the law that should be kept away from, neither the law that is with outflows nor the law that is without outflows, neither the worldly law nor the transcendental law, neither the past law nor the future law nor the present law, neither the dark law (unwholesome law) nor the bright law (wholesome law), neither knowing how to distinguish the law of dependent origination, nor knowing the six contacts (eye contact, ear contact, nose contact, tongue contact, body contact, mind contact), nor knowing the law of actual realization. Such various kinds of not-knowing, un-wisdom, and non-seeing, darkness and ignorance, is called ignorance (avidyā). Ignorance conditions volitional formations (saṃskāra). What are volitional formations? There are three kinds of volitional formations: bodily volitional formation, verbal volitional formation, and mental volitional formation. What is bodily volitional formation? In-breath and out-breath are bodily volitional formations. Why is that? Because this law belongs to the body, therefore it is called bodily volitional formation. What is verbal volitional formation? Having initial application and sustained application; after having initial and sustained application, then there is verbal speech. If there is no initial and sustained application, then there is no speech. This is called verbal volitional formation. What is mental volitional formation? (Feeling and thought are the three things that worldly people are attached to. Feeling should be considered as sensation; sensation experiences suffering and happiness according to the realm; the higher realms do not have these, so it should be said that sensation and thought are what renunciants are troubled by.) Sensation and thought are mental laws, because they are connected to the mind, therefore they are called mental volitional formations. Furthermore, there are volitional formations connected to the desire realm, volitional formations connected to the form realm, and volitional formations connected to the formless realm. Furthermore, there are wholesome volitional formations, unwholesome volitional formations, and imperturbable volitional formations. What are wholesome volitional formations? All wholesome volitional formations in the desire realm, and also the three grounds of the form realm (referring to the first, second, and third dhyānas of the form realm). What are unwholesome volitional formations? All unwholesome laws. What are imperturbable volitional formations? The wholesome volitional formations with outflows in the fourth dhyāna and the wholesome volitional formations with outflows in the formless attainments. These are called volitional formations. Volitional formations condition consciousness (vijñāna). What is consciousness? The six kinds of consciousness realms: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These are called the six consciousnesses. Consciousness conditions name and form (nāmarūpa). What is name? The four immaterial components: sensation, thought, volitional formations, and consciousness. This is called name. What is form? All form, including the four great elements (earth, water, fire, wind) and derived form. This is called form. What are the four great elements? Earth, water, fire, and wind. What is earth? That which has the characteristic of hardness and heaviness is earth. That which has the characteristic of wetness is water. That which has the characteristic of heat is fire. That which has the characteristic of lightness and movement is wind. The remaining form is visible, with or without resistance. This is called form. -------------------------------------------------------------------------------- 造色。名色和合，是谓名色。