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English version Those who obtain food receive nourishment, the poor obtain wealth and honor, those who are weary from travel find rest. In this way, may all beloved beings receive such joy and blessings. Focus the mind on loving-kindness, not allowing other thoughts to arise; if other thoughts arise, gather them back. If one is already practiced in this, one should teach to extend loving-kindness to neutral persons. How does one extend joy to neutral persons? If the practitioner obtains various joys of body and mind, may neutral persons also obtain them. Focus the mind on loving-kindness, not allowing other thoughts to arise; if other thoughts arise, gather them back. If one is long practiced in this, one should teach to extend loving-kindness to those who are resented. How does one extend joy to those who are resented? If the practitioner obtains various joys of body and mind, may those who are resented also obtain them, may they be the same as loved ones, may they equally attain one mind, may the mind become greatly pure, treating loved ones, neutral persons, and those resented equally, extending widely to the world, causing limitless beings to all obtain joy, pervading the ten directions, without any difference. With a great and pure mind, seeing all beings in the ten directions as if seeing oneself, clearly seeing them in one's mind and before one's eyes, experiencing their joy, at this time one obtains the Samadhi (Samādhi, a state of meditative concentration) of loving-kindness. Someone asks: 'For loved ones and neutral persons, one wishes them to obtain joy, but why should one also have compassion for and wish joy for those who are resented and disliked?' The answer is: 'One should give them joy. Why? Because these persons still have various good and pure causes for Dharma (Dharma, the teachings of the Buddha), how can I bury their goodness because of one resentment? Furthermore, contemplate: 'These persons may have been my relatives or good friends in past lives, how can I create more resentment and evil because of present anger? I should endure them, this is beneficial for me.' Also, remember the practice of Dharma, that benevolence is vast and the power of loving-kindness is immeasurable, this cannot be lost. Furthermore, contemplate: 'If there were no resented persons, how could one generate forbearance? Forbearance arises from resentment, therefore resented persons are actually my benefactors.' Moreover, the retribution of anger is the most severe, it is the highest among all evils, there is nothing greater than this. Using anger to harm others, its poison is difficult to control, although one wants to burn others, in reality one is harming oneself. Furthermore, think to oneself: 'Outwardly wearing the robes of a monastic, inwardly practicing forbearance, this is what is called a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), how can I indulge in harsh words, allowing my face to change and my heart to be stifled?' Moreover, the five Skandhas (Pañca-skandha, the five aggregates of existence) of sensation are a forest of suffering, a place for receiving evil. How can one avoid the arrival of suffering and evil? Like a thorn piercing the body, the pain of the thorn is immeasurable, the many resentments are impossible to eliminate, -------------------------------------------------------------------------------- 当自守护，着忍革屣。’如佛言曰： “‘以瞋报瞋， 瞋还着之； 瞋恚不报， 能破大军。 能不瞋恚， 是大人法； 小人瞋恚， 难动如山。 瞋为重毒， 多所残害； 不得害彼， 自害乃灭。 瞋为大瞑， 有目无睹； 瞋为尘垢， 染污净心。 如是瞋恚， 当急除灭； 毒蛇在室， 不除害人。’ 如是种种， 瞋毒无量； 当习慈心， 除灭瞋恚。 是为慈三昧门。” 第三治愚痴法门
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若愚痴偏多，当学三种思惟法门：或初习行、或已习行、或久习行。 若初习行，当教言生缘老死，无明缘行。如是思惟，不令外念；外念诸缘，摄之令还。若已习行，当教言行缘识、识缘名色、名色缘六入、六入缘触、触缘受、受缘爱、爱缘取、取缘有。如是思惟，不令外念；外念诸缘，摄之令还。若久习行，当教言无明缘行、行缘识、识缘名色、名色缘六入、六入缘触、触缘受、受缘爱、爱缘取、取缘有、有缘生、生缘老死。如是思惟，不令外念；外念诸缘，摄之令还。 问曰：“一切智人是有明，一切余人是无明，是中云何无明？” 答曰：“无明名一切不知。此中无明能造后世有，有者无、无者 现代汉语译本： 应当自我守护，以忍辱作为鞋子（革屣）。正如佛所说： ‘以嗔恨回报嗔恨，嗔恨会反过来缠绕自己；不以嗔恨回报嗔恨，才能战胜强大的军队。能够不嗔恨的人，是大丈夫的法则；小人的嗔恨，像山一样难以撼动。嗔恨是剧烈的毒药，会造成许多残害；不伤害他人，自己的嗔恨才能平息。嗔恨是巨大的黑暗，即使有眼睛也看不见；嗔恨是尘垢，染污清净的心。像这样的嗔恨，应当迅速去除消灭；就像毒蛇在房间里，不除掉就会害人。’像这样种种，嗔恨的毒害是无量的；应当修习慈悲心，去除消灭嗔恨。这就是慈悲三昧之门。” 第三个对治愚痴的法门 如果愚痴特别多，应当学习三种思惟的法门：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，应当教导他说生缘老死，无明缘行（无明是产生行为的条件）。像这样思惟，不让心向外驰念；如果心向外驰念各种因缘，就收摄回来。如果是已经修行，应当教导他说行缘识（行为是产生意识的条件）、识缘名色（意识是产生名称和形体的条件）、名色缘六入（名称和形体是产生六种感觉器官的条件）、六入缘触（六种感觉器官是产生接触的条件）、触缘受（接触是产生感受的条件）、受缘爱（感受是产生爱欲的条件）、爱缘取（爱欲是产生执取的条件）、取缘有（执取是产生存在的条件）。像这样思惟，不让心向外驰念；如果心向外驰念各种因缘，就收摄回来。如果是长期修行，应当教导他说无明缘行、行缘识、识缘名色、名色缘六入、六入缘触、触缘受、受缘爱、爱缘取、取缘有、有缘生、生缘老死。像这样思惟，不让心向外驰念；如果心向外驰念各种因缘，就收摄回来。 有人问：“一切智人（指佛）是有明，一切其余的人是无明，这里怎么说无明呢？” 回答说：“无明是指一切不知。这里的无明能够造作后世的存在，存在者消失，消失者
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English version: 'One should guard oneself, wearing forbearance as sandals (Ge Xi).' As the Buddha said: 'Responding to anger with anger, anger will return to you; not responding to anger with anger, one can defeat a great army. To be able to not be angry is the law of a great person; the anger of a small person is as immovable as a mountain. Anger is a severe poison, causing much harm; not harming others, one's own anger will cease. Anger is great darkness, having eyes but not seeing; anger is dust and grime, polluting the pure mind. Such anger should be quickly removed and extinguished; like a poisonous snake in a room, if not removed, it will harm people.' Like this in various ways, the poison of anger is immeasurable; one should cultivate loving-kindness, removing and extinguishing anger. This is the door of the Samadhi of Loving-Kindness." The Third Dharma Gate for Curing Ignorance If ignorance is particularly prevalent, one should learn the three Dharma Gates of contemplation: either newly practicing, or already practicing, or long-term practicing. If newly practicing, one should teach them to say that birth is conditioned by old age and death, and action is conditioned by ignorance (ignorance is the condition for generating action). Contemplate in this way, not allowing the mind to wander outwards; if the mind wanders outwards to various conditions, gather it back. If already practicing, one should teach them to say that consciousness is conditioned by action, name and form are conditioned by consciousness, the six entrances are conditioned by name and form, contact is conditioned by the six entrances, feeling is conditioned by contact, craving is conditioned by feeling, grasping is conditioned by craving, and existence is conditioned by grasping. Contemplate in this way, not allowing the mind to wander outwards; if the mind wanders outwards to various conditions, gather it back. If long-term practicing, one should teach them to say that action is conditioned by ignorance, consciousness is conditioned by action, name and form are conditioned by consciousness, the six entrances are conditioned by name and form, contact is conditioned by the six entrances, feeling is conditioned by contact, craving is conditioned by feeling, grasping is conditioned by craving, existence is conditioned by grasping, birth is conditioned by existence, and old age and death are conditioned by birth. Contemplate in this way, not allowing the mind to wander outwards; if the mind wanders outwards to various conditions, gather it back. Someone asks: 'The All-Knowing One (referring to the Buddha) has clarity, all other people have ignorance, so how can there be ignorance here?' The answer is: 'Ignorance means not knowing everything. The ignorance here can create future existence; existence disappears, and disappearance' --------------------------------------------------------------------------------
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有，弃诸善、取诸恶，破实相、着虚妄。如〈无明相品〉中说： “‘不明白益法， 不知道德业； 而作结使因， 如火钻燧生。 恶法而心着， 远弃于善法； 夺众生明贼， 去来明亦劫。 常乐我净想， 计于五阴中； 苦习尽道法， 亦复不能知。 种种恼险道， 盲人入中行； 烦恼故业集， 业故苦流回。 不应取而取， 应取而反弃； 驰闇逐非道， 蹴株而躄地。 有目而无慧， 其喻亦如是， 是因缘灭故， 智明如日出。’ “如是略说，无明乃至老死亦如是。” 问曰：“佛法中因缘甚深，云何痴多人能观因缘？” 答曰：“二种痴人：一、如牛羊；二、种种邪见、痴惑闇蔽，邪见痴人。佛为此说，当观因缘以习三昧。” 第四治思觉法门 若思觉偏多，当习阿那般那三昧法门。有三种学人：或初习行、或已习行、或久习行。若初习行，当教言一心念数，入息出息，若长若短，数一至十。若已习行，当教言数一至十，随息入出，念与息俱，止心一处。若久习行，当教言数、随、止、观、转观、清净。阿那般那三昧，六种门十六分，云何为数？一心念入息，入息至竟数一，出息 现代汉语译本：有这样的人，他们抛弃各种善行，选择各种恶行，否定真实的实相，执着于虚假的妄想。正如《无明相品》中所说： ‘不明白有益的佛法，不知道道德和善业；却造作产生烦恼的因，就像钻木取火一样。对于恶法心生执着，远远地抛弃善法；像盗贼一样夺走众生的光明，使众生过去和未来的光明都被劫夺。常常在五蕴（色、受、想、行、识）中执着于常、乐、我、净的颠倒想；对于苦、集、灭、道四圣谛的佛法，也不能理解。种种令人烦恼的危险道路，就像盲人走在其中一样；因为烦恼而积聚恶业，因为恶业而使痛苦不断轮回。不应该执取的反而执取，应该执取的反而抛弃；在黑暗中奔驰，追逐邪道，就像踢到树桩而跌倒在地一样。虽然有眼睛却没有智慧，这种情况就像上面所说的比喻一样，当这些因缘灭尽时，智慧的光明就像太阳升起一样。’ 像这样简略地说，无明乃至老死也是如此。 有人问：‘佛法中的因缘非常深奥，为什么愚痴的人能够观察因缘呢？’ 回答说：‘有两种愚痴的人：第一种像牛羊一样愚昧；第二种是具有各种邪见，被愚痴迷惑而蒙蔽的人。佛陀因此而说，应当观察因缘来修习三昧（Samadhi，禅定）。’ 第四 治思觉法门 如果思觉（念头）过多，应当修习阿那般那三昧（Anapanasati-samadhi，入出息念定）法门。有三种学习的人：或者初学修行，或者已经学习修行，或者长期学习修行。如果是初学修行的人，应当教导他们一心念数，计算入息和出息，无论是长还是短，从一数到十。如果是已经学习修行的人，应当教导他们从一数到十，随着气息的出入，念头与气息一起，使心止于一处。如果是长期学习修行的人，应当教导他们数、随、止、观、转观、清净。阿那般那三昧有六种门和十六个部分，什么是数呢？一心念入息，入息到最后数一，出息
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English version: There are those who abandon all good deeds and take up all evil deeds, who deny the true reality and cling to false delusions. As it is said in the ‘Chapter on the Characteristics of Ignorance (Avidya)’: ‘Not understanding beneficial Dharma, not knowing morality and virtuous actions; yet creating the cause of afflictions, like fire produced by drilling wood. Clinging to evil dharmas, abandoning good dharmas far away; like thieves stealing the light of sentient beings, robbing their past and future light as well. Constantly clinging to the inverted perceptions of permanence, bliss, self, and purity in the five skandhas (form, feeling, perception, mental formations, and consciousness); and also unable to understand the Dharma of the Four Noble Truths (suffering, its origin, its cessation, and the path). All kinds of troublesome and dangerous paths, like a blind person walking in them; accumulating karmic deeds because of afflictions, and because of karmic deeds, suffering flows back and forth in cycles. Taking what should not be taken, and abandoning what should be taken; running in darkness, pursuing wrong paths, like kicking a tree stump and falling to the ground. Having eyes but no wisdom, the analogy is just like this; when these causes and conditions cease, the light of wisdom is like the sun rising.’ Thus, briefly speaking, ignorance (Avidya) and even old age and death are also like this. Someone asks: ‘The causes and conditions (Hetu-pratyaya) in the Buddha-dharma are very profound, why can foolish people observe causes and conditions?’ The answer is: ‘There are two kinds of foolish people: the first is like cattle and sheep, being ignorant; the second is those who have various wrong views, being deluded and obscured by ignorance. The Buddha said this so that one should observe causes and conditions to practice Samadhi (concentration).’ Fourth: The Method for Curing Thoughts and Perceptions If thoughts and perceptions are excessive, one should practice the Anapanasati-samadhi (mindfulness of breathing) method. There are three kinds of learners: those who are beginners, those who have already practiced, and those who have practiced for a long time. If they are beginners, they should be taught to focus their minds on counting, counting the in-breath and out-breath, whether long or short, counting from one to ten. If they have already practiced, they should be taught to count from one to ten, following the in-breath and out-breath, with the thought accompanying the breath, keeping the mind in one place. If they have practiced for a long time, they should be taught counting, following, stopping, observing, transforming observation, and purification. Anapanasati-samadhi has six doors and sixteen parts, what is counting? Focusing the mind on the in-breath, counting one when the in-breath reaches its end, out-breath --------------------------------------------------------------------------------