Chinese
至竟数二。若未竟而数为非数，若数二至九而误，更从一数起。譬如算人，一一为二、二二为四、三三为九。 问曰：“何以故数？” 答曰：“无常观易得故、亦断诸思觉故、得一心故。身心生灭无常，相似相续难见；入息出息生灭无常，易知易见故。复次，心系在数，断诸思诸觉。思觉者：欲思觉、恚思觉、恼思觉、亲里思觉、国土思觉、不死思觉。欲求净心入正道者，先当除却三种粗思觉，次除三种细思觉，除六觉已，当得一切清净法。譬如采金人，先除粗石砂，然后除细石砂，次第得细金砂。” 问曰：“云何为粗病？云何为细病？” 答曰：“欲、瞋、恼觉是三名粗病；亲里、国土及不死觉是三名细病，除此觉已，得一切清净法。” 问曰：“未得道者结使未断，六思觉强从心生乱，云何能除？” 答曰：“心厌世间，正观能遮而未能拔，后得无漏道，能拔结使根本。何谓正观？ “见多欲人求欲苦， 得之守护是亦苦； 失之忧恼亦大苦， 心得欲时无满苦。 欲无常空忧恼因， 众共有此当觉弃； 譬如毒蛇入人室， 不急除之害必至。 不定不实不贵重， 种种欲求颠倒乐； 如六神通阿罗汉， 教诲欲觉弟子言： ‘汝不破戒戒清 现代汉语译本： 如果数数到最终的数字二。如果还没有数到最终的数字，而数了不是数字的东西，或者数数从二到九时出错，就应该从一重新开始数。比如算数的人，一一得二，二二得四，三三得九。 问：‘为什么要数数？’ 答：‘因为无常的观察容易获得，也能断除各种思绪和感觉，从而得到一心。身心的生灭无常，相似相续难以察觉；入息出息的生灭无常，容易知道容易察觉。而且，心专注于数数，就能断除各种思绪和感觉。思觉指的是：欲的思觉、嗔的思觉、恼的思觉、亲人的思觉、国土的思觉、不死的思觉。想要寻求清净心进入正道的人，首先应当去除三种粗的思觉，然后去除三种细的思觉，去除这六种思觉后，就能得到一切清净的法。比如采金的人，先去除粗的石头和沙子，然后去除细的石头和沙子，依次得到细的金沙。’ 问：‘什么是粗病？什么是细病？’ 答：‘欲望、嗔恨、恼怒的思觉这三种叫做粗病；亲人、国土以及不死的思觉这三种叫做细病，去除这些思觉后，就能得到一切清净的法。’ 问：‘没有得道的人，烦恼还没有断除，六种思觉强烈地从心中生起扰乱，要怎样才能去除？’ 答：‘心厌恶世间，正确的观察能够遮蔽这些思觉，但不能拔除它们的根本，之后得到无漏道，才能拔除烦恼的根本。什么是正确的观察？’ ‘看到贪欲的人追求欲望很苦，得到欲望后守护它也很苦；失去欲望后忧愁烦恼也很大；心得到欲望时没有满足的苦。 欲望是无常空虚的，是忧愁烦恼的原因，大家都有，应当觉悟而抛弃它；比如毒蛇进入人的房间，不赶快除掉它，祸害必定到来。 欲望是不定的、不真实的、不贵重的，种种欲望的追求都是颠倒的快乐；比如具有六神通的阿罗汉（Arhat，已证得涅槃的圣人），教诲有欲望思觉的弟子说： “你如果不破戒，戒律清净……”’
English
English version: To count to the final number two. If not yet completed and counting non-numbers, or if counting from two to nine and making a mistake, start counting from one again. For example, like someone calculating, one and one is two, two and two is four, three and three is nine. Question: 'Why count?' Answer: 'Because the contemplation of impermanence is easily attained, and it also cuts off all thoughts and perceptions, thus attaining one-pointedness of mind. The arising and ceasing of body and mind are impermanent, similar and continuous, and difficult to see; the arising and ceasing of incoming and outgoing breaths are impermanent, easy to know and easy to see. Furthermore, when the mind is focused on counting, it cuts off all thoughts and perceptions. Thoughts and perceptions refer to: thoughts and perceptions of desire, thoughts and perceptions of anger, thoughts and perceptions of vexation, thoughts and perceptions of relatives, thoughts and perceptions of country, thoughts and perceptions of immortality. Those who seek a pure mind to enter the right path should first remove the three coarse thoughts and perceptions, then remove the three subtle thoughts and perceptions. Having removed the six perceptions, one will attain all pure Dharmas. It is like a gold miner who first removes the coarse stones and sand, then removes the fine stones and sand, and gradually obtains fine gold dust.' Question: 'What are coarse sicknesses? What are subtle sicknesses?' Answer: 'Thoughts and perceptions of desire, anger, and vexation are called the three coarse sicknesses; thoughts and perceptions of relatives, country, and immortality are called the three subtle sicknesses. Having removed these perceptions, one will attain all pure Dharmas.' Question: 'Those who have not attained the path, whose fetters have not been broken, and whose six thoughts and perceptions arise strongly from the mind, causing disturbance, how can they be removed?' Answer: 'The mind detests the world, and right contemplation can obstruct these thoughts and perceptions but cannot uproot them. Later, attaining the unconditioned path (无漏道), one can uproot the root of the fetters. What is right contemplation?' 'Seeing that those with much desire suffer from seeking desire, guarding it after obtaining it is also suffering; losing it brings worry and great suffering; when the mind obtains desire, there is no satisfaction. Desire is impermanent and empty, a cause of worry and suffering, shared by all, and should be awakened to and abandoned; like a poisonous snake entering a person's room, if not quickly removed, harm will surely come. Desire is uncertain, unreal, and not valuable, all kinds of desires are inverted pleasures; like an Arhat (阿罗汉, a perfected being who has attained Nirvana) with the six supernormal powers, teaching disciples with thoughts of desire, saying: 'If you do not break the precepts, the precepts are pure...' -------------------------------------------------------------------------------- 净， 不共女人同室宿； 欲结毒蛇满心室， 缠绵爱喜不相离。 既知身戒不可毁， 汝心常共欲火宿； 汝是出家求道人， 何缘纵心乃如是？ 父母生养长育汝， 宗亲恩爱共成就； 咸皆涕泣恋惜汝， 汝能舍离不顾念？ 而心常在欲觉中， 共欲嬉戏无厌心； 常乐欲火共一处， 欢喜爱乐不暂离。’
Chinese
“如是种种呵欲觉，如是种种正观除欲觉。” 问曰：“云何灭瞋恚觉？” 答曰： “从胎中来生常苦， 是中众生莫瞋恼； 若念瞋恼慈悲灭， 慈悲瞋恼不相比。 汝念慈悲瞋恼灭， 譬如明闇不同处； 若持净戒念瞋恚， 是人自毁破法利。 譬如诸象入水浴， 复以泥土涂坌身； 一切常有老病死， 种种鞭笞百千苦。 云何善人念众生， 而复加益以瞋恼？ 若起瞋恚欲害彼， 未及前人先自烧； 是故常念行慈悲， 瞋恼恶念内不生。 若人常念行善法， 是心常习佛所念； 是故不应念不善， 常念善法欢乐心。 今世得乐后亦然， 得道常乐是涅槃； 若心积聚不善觉， 自失己利并害他。 是谓不善彼我失， 他有净心亦复没； 譬如阿兰若道人， 举手哭言贼劫我 现代汉语译本： ‘你应当清净，不应该和女人在同一个房间里睡觉； 你却想要把毒蛇缠绕在你的心里，让爱欲和欢喜与你形影不离。 你既然知道身体的戒律不可毁坏，你的心却常常和**（此处原文缺失，无法翻译）**在一起； 你是一个出家求道的人，为什么会放纵你的心到这种地步？ 你的父母生养你，亲戚朋友用恩爱帮助你成就； 他们都哭泣着，依依不舍地挂念你，你却能舍弃他们而不顾念？ 而你的心却常常沉浸在欲望的念头中，和欲望嬉戏，没有厌倦的时候； 常常喜欢和**（此处原文缺失，无法翻译）**在一起，欢喜快乐，片刻也不分离。’ ‘像这样种种呵斥欲望的念头，像这样种种用正确的观察来去除欲望的念头。’ 问：‘要怎样才能灭除嗔恚的念头呢？’ 答： ‘从出生到死亡一直充满痛苦，这其中的众生不应该被嗔恨恼怒； 如果想到嗔恨恼怒，慈悲心就会消失，慈悲心和嗔恨恼怒是不能并存的。 你如果想到慈悲心，嗔恨恼怒就会消失，就像光明和黑暗不能在同一个地方一样； 如果持守清净戒律的人还想着嗔恨恼怒，这个人就是在自我毁坏，破坏佛法利益。 就像大象进入水中洗澡，却又用泥土涂抹自己的身体一样； 一切众生常常有衰老、疾病和死亡，还有种种鞭打、责罚，千百种痛苦。 为什么善良的人想到众生，反而还要用嗔恨恼怒来增加他们的痛苦呢？ 如果生起嗔恨心想要伤害别人，还没伤到别人，先把自己烧伤了； 所以要常常想着施行慈悲，让嗔恨恼怒的恶念在心中不生起。 如果一个人常常想着施行善法，他的心就会常常习惯于佛所想的； 所以不应该想着不善的事情，要常常想着善法，保持欢乐的心情。 今生得到快乐，来世也是这样，得道后常乐就是涅槃（Nirvana，佛教术语，指解脱生死后的境界）； 如果心中积聚不善的念头，就会失去自己的利益，并且伤害他人。 这就是所谓的不善，自己和他人都会因此受损，他人原本清净的心也会被污染； 就像在阿兰若（Aranya，指寂静处，适合修行的地方）修道的修行人，举手哭着说强盗抢劫了我。’
English
English version: 'You should be pure and not sleep in the same room with a woman; Yet you desire to entangle poisonous snakes in your heart, clinging to love and joy, inseparable. Since you know that the precepts of the body are inviolable, your heart constantly dwells with **(missing text in the original, untranslatable)**; You are a renunciate seeking the path, why do you indulge your mind to such an extent? Your parents gave birth to you and nurtured you, relatives and friends helped you achieve through love and kindness; They all weep, reluctantly missing you, yet you can abandon them without regard? And your mind is constantly immersed in thoughts of desire, playing with desire, never tiring; Often enjoying being with **(missing text in the original, untranslatable)**, joyful and happy, never apart for a moment.' 'Thus, in various ways, rebuke thoughts of desire; thus, in various ways, use correct contemplation to eliminate thoughts of desire.' Question: 'How can one extinguish thoughts of anger and hatred?' Answer: 'From birth to death, life is always full of suffering; beings within this should not be angered or annoyed; If one thinks of anger and annoyance, compassion will disappear; compassion and anger are incompatible. If you think of compassion, anger and annoyance will disappear, just as light and darkness cannot be in the same place; If someone holding pure precepts still thinks of anger and hatred, that person is destroying themselves and harming the benefits of the Dharma (Buddhist teachings). It is like elephants entering the water to bathe, only to smear their bodies with mud again; All beings constantly experience aging, sickness, and death, as well as various beatings, punishments, and thousands of sufferings. Why would a good person, thinking of beings, add to their suffering with anger and annoyance? If anger arises, wanting to harm others, before harming others, one burns oneself first; Therefore, one should always think of practicing compassion, so that evil thoughts of anger and annoyance do not arise within. If a person constantly thinks of practicing good deeds, their mind will constantly be accustomed to what the Buddha thinks; Therefore, one should not think of unwholesome things, but always think of wholesome things, maintaining a joyful mind. Happiness is attained in this life, and so it will be in the next; the constant happiness after attaining the path is Nirvana (Nirvana, Buddhist term, referring to the state after liberation from birth and death); If unwholesome thoughts accumulate in the mind, one will lose one's own benefit and harm others. This is what is meant by unwholesomeness, both oneself and others will suffer as a result; the originally pure mind of others will also be defiled; It is like a practitioner in Aranya (Aranya, refers to a quiet place, suitable for practice), raising their hands and crying out that robbers have robbed me.' -------------------------------------------------------------------------------- 。
Chinese
“有人问言谁劫汝？答言财贼我不畏，我不聚财求世利，谁有财贼能侵我？我集善根诸法宝，觉观贼来破我利；财贼可避多藏处，劫善贼来无处避。如是种种呵瞋恚，如是种种正观除瞋恚觉。” 问曰：“云何除恼觉？” 答曰：“众生百千种， 诸病更互恒来恼； 死贼捕伺常欲杀， 无量众苦自沉没。 云何善人复加恼， 谗谤谋害无慈仁？ 未及伤彼被殃身。 俗人起恼是可恕， 此事世法恶业因， 亦不自言我修善。 求清净道出家人， 而生瞋恚怀嫉心； 清冷云中放毒火， 当知此恶罪极深。 阿兰若人兴嫉妒， 有阿罗汉他心智， 教诫苦责汝何愚， 嫉妒自破功德本？ 若求供养当自集， 诸功德本庄严身； 若不持戒禅多闻， 虚假染衣坏法身； 实是乞儿弊恶人， 云何求供养利身？ 饥渴寒热百千苦， 众生常困此诸恼； 身心苦厄无穷尽， 云何善人加诸恼？ 譬如病疮以针刺， 亦如狱囚考未决； 苦厄缠身众恼集， 云何慈悲更令剧？ “如是种种呵恼觉，如是种种正观除恼觉。” 问曰：“云何除亲里觉？” 答曰：“应如是念：世界生死中自业缘牵，何者是亲，何者非亲 现代汉语译本 ‘如果有人问是谁抢劫了你？’回答说：‘我并不害怕财物上的盗贼，我不积聚财富，不追求世俗的利益，谁有财物上的盗贼能侵犯我呢？我积聚的是善根和诸法之宝，只有觉观之贼会来破坏我的利益。财物上的盗贼可以躲避，多藏起来就行，但劫夺善根的盗贼来了，却无处可避。’ 像这样种种呵斥瞋恚，像这样种种以正观来去除瞋恚之觉。 问：‘如何去除恼怒之觉？’ 答：‘众生有百千种，各种疾病交替不断地来恼害；死亡的盗贼伺机捕捉，常常想要杀害，无量的众苦使人沉没。为什么善良的人还要加以恼害，用谗言诽谤、阴谋陷害，没有慈悲仁爱之心？还没来得及伤害别人，灾殃就落到自己身上。世俗之人产生恼怒，尚且可以原谅，因为这是世间的法则，是恶业的因缘，他们也不会说自己是在修行善法。而追求清净之道的出家人，却生起瞋恚，怀有嫉妒之心；这就像在清冷的云中放出毒火，应当知道这种罪恶极其深重。在阿兰若（Aranya）（寂静处）修行的人，竟然也兴起嫉妒之心，如果有阿罗汉（Arhat）（已证果的圣者）具有他心智（能知他人心念的神通），就会教诫并严厉责备你多么愚痴，嫉妒会自己破坏功德之根本！如果想要得到供养，应当自己积聚各种功德之根本，以此来庄严自身；如果不持戒、不修禅定、不多闻佛法，只是虚假地穿着染色的僧衣，就会破坏法身（Dharmakaya）（佛的法性之身）；实际上是乞丐、是卑劣恶人，怎么能求得供养来利益自身呢？饥渴寒热等百千种痛苦，众生常常被这些恼害所困扰；身心的苦难无穷无尽，为什么善良的人还要加以恼害呢？这就像在生病的疮上用针刺，也像狱中的囚犯，案件尚未判决；苦难缠身，各种恼害聚集，为什么还要用慈悲心去加剧这些痛苦呢？’ 像这样种种呵斥恼怒之觉，像这样种种以正观来去除恼怒之觉。 问：‘如何去除亲里之觉？’ 答：‘应当这样想：在世界的生死轮回中，是被各自的业缘所牵引，谁是真正的亲人，谁又不是亲人呢？’