English
English version ‘If someone asks, “Who robbed you?”’ Answer, ‘I am not afraid of thieves of wealth. I do not accumulate wealth, nor do I seek worldly gain. Who has a thief of wealth that can invade me? I accumulate roots of goodness and treasures of the Dharma. Only the thieves of perception and thought come to destroy my benefit. Thieves of wealth can be avoided by hiding in many places, but when thieves come to rob goodness, there is nowhere to hide.’ In this way, repeatedly scold anger, and in this way, repeatedly use right contemplation to remove the perception of anger. Question: ‘How to remove the perception of annoyance?’ Answer: ‘Beings are of hundreds and thousands of kinds, and various illnesses come to annoy them in turn; the thief of death lies in wait, always wanting to kill; countless sufferings submerge them. Why do good people add to the annoyance, with slander, libel, and plots, without compassion or kindness? Before harming others, calamity befalls themselves. It is pardonable for worldly people to become annoyed, because this is the law of the world, the cause of evil karma, and they do not say that they are cultivating goodness. But for monks who seek the path of purity, to generate anger and harbor jealousy is like releasing poisonous fire in a clear, cold cloud. Know that this evil is extremely deep. Even those who practice in Aranya (quiet place) give rise to jealousy. If an Arhat (worthy one) has the wisdom to know others' minds, he will admonish and sternly rebuke you for your foolishness. Jealousy destroys the very root of merit! If you seek offerings, you should accumulate various roots of merit to adorn yourself. If you do not uphold the precepts, practice meditation, or learn the Dharma extensively, but merely wear dyed robes falsely, you will destroy the Dharmakaya (body of Dharma). In reality, you are a beggar, a vile and wicked person. How can you seek offerings to benefit yourself? Hunger, thirst, cold, heat, and hundreds and thousands of sufferings constantly plague beings; the suffering of body and mind is endless. Why do good people add to these annoyances? It is like pricking a diseased sore with a needle, or like a prisoner in jail whose case has not been decided. Suffering binds them, and various annoyances gather. Why, with compassion, make it even worse?’ In this way, repeatedly scold the perception of annoyance, and in this way, repeatedly use right contemplation to remove the perception of annoyance. Question: ‘How to remove the perception of relatives?’ Answer: ‘One should think thus: In the cycle of birth and death in the world, one is drawn by one's own karma. Who is truly a relative, and who is not?’ --------------------------------------------------------------------------------
Chinese
？但以愚痴故，横生着心计为我亲，过去世非亲为亲，未来世非亲为亲，今世是亲过去非亲。譬如鸟栖，暮集一树，晨飞各随缘去。家属亲里亦复如是，生世界中，各各自异心，缘会故亲，缘散故疏，无有定实，因缘果报，共相亲近。譬如干沙，缘手团握，缘捉故合，缘放故散。父母养子，老当得报，子蒙怀抱养育故应报，若顺其意则亲，若逆其意是贼。有亲不能益而反害，有非亲无损而大益，人以因缘故而生爱，爱因缘故而更断。譬如画师作妇女像还自爱着，此亦如是，自生染着，染著于外。过去世中汝有亲里，今世于汝复何所作？汝亦不能益过去亲，过去亲不益汝，两不相益，空念之为是亲非亲，世界中不定无边。如阿罗汉教新出家恋亲弟子言：‘如恶人吐食更欲还啖，汝亦如是！汝已得出家，何以还欲爱着，是剃发染衣、是解脱相？汝着亲里不得解脱，还为爱所系，三界无常流转不定，若亲非亲，虽今亲里久久则灭，如是十方众生回转，亲里无定是非我亲。’人欲死时无心无识，直视不转，闭气命绝如堕闇坑，是时亲里家属安在？若初生时先世非亲，今强和合作亲，若当死时复非亲，如是思惟，不当着亲。如人儿死，一时三处父母俱时啼哭，诳天上父母妻子，人中亦为诳，龙中父母亦为诳，如是种种正观除亲里 现代汉语译本： ‘但因为愚痴的缘故，横生出执着心，认为某些人是我的亲人。过去世不是亲人，却执着认为是亲人；未来世不是亲人，也执着认为是亲人；今世是亲人，过去却不是亲人。譬如鸟儿栖息，傍晚聚集在一棵树上，早晨飞走各自随缘而去。家属亲戚也是这样，生存在世界中，各自怀着不同的心思，因为缘分聚合而亲近，因为缘分消散而疏远，没有什么是固定不变的，因为因缘果报而互相亲近。譬如用手握住干沙，因为握持的缘故聚合在一起，因为放开的缘故而散开。父母养育子女，年老时应当得到回报，子女因为蒙受父母的怀抱养育，所以应当回报，如果顺从父母的心意就是亲人，如果违逆父母的心意就是贼。有的是亲人却不能带来益处反而带来损害，有的是非亲人却没有损害反而带来很大的益处，人因为因缘的缘故而产生爱，爱因为因缘的缘故而更加断绝。譬如画师画了妇女的画像反而自己爱恋执着，这也是这样，自己产生染着，染着于外物。过去世中你有亲人，今世对于你又能做什么呢？你也不能给过去的亲人带来益处，过去的亲人也不能给你带来益处，两方都不能互相带来益处，空自念想他们是亲人或者不是亲人，世界中没有固定，没有边际。’ 如阿罗汉教导新出家但仍然爱恋亲人的弟子说：‘如同恶人吐出的食物又想回头吃掉，你也是这样！你已经出家，为什么还要爱恋执着？这剃掉的头发，染色的僧衣，是解脱的象征啊！你执着于亲人就不能得到解脱，反而被爱所束缚，三界无常，流转不定，无论是亲人还是非亲人，即使现在是亲人，长久之后也会消灭，像这样十方众生轮回转动，亲人与非亲人没有定数，谁也不是我真正的亲人。’ ‘人将要死的时候，没有心识，只是直直地看着，眼睛不会转动，闭住呼吸，生命断绝，如同掉进黑暗的深坑，这个时候亲人眷属在哪里呢？刚出生的时候，前世不是亲人，今生勉强和合作为亲人，等到将要死的时候又不是亲人了，像这样思惟，不应当执着于亲人。如同一个小孩死了，一时之间三处父母同时啼哭，欺骗天上、人中、龙中的父母妻子，像这样种种正观可以去除对亲人的执着。’
English
English version: ‘But because of ignorance, they arbitrarily generate attachment, considering some as their relatives. In past lives, those who were not relatives are now considered relatives; in future lives, those who are not relatives will be considered relatives; in this life they are relatives, but in the past they were not. It is like birds roosting, gathering on a tree in the evening, and flying away in the morning, each following its own destiny. Family and relatives are also like this, living in the world, each with different intentions, becoming close due to karmic connections, and becoming distant when those connections dissipate. Nothing is fixed or real; they are close to each other because of causes, conditions, and karmic results. It is like grasping dry sand in your hand; it comes together because of the grasping, and scatters when released. Parents raise children, and when they are old, they should receive repayment. Children should repay because they were embraced and nurtured by their parents. If they follow their parents' wishes, they are considered relatives; if they go against their wishes, they are considered thieves. Some relatives cannot benefit but instead cause harm, while some non-relatives cause no harm but bring great benefit. People develop love because of karmic connections, and love is severed even more because of karmic connections. It is like a painter who creates an image of a woman and then becomes attached to it himself. It is the same here; one generates attachment and becomes attached to external things. In past lives, you had relatives; what can they do for you in this life? You cannot benefit past relatives, and past relatives cannot benefit you. Neither can benefit the other. It is empty to think of them as relatives or non-relatives. In the world, there is no fixedness, no boundaries.’ Like an Arhat teaching a newly ordained disciple who still clings to relatives, saying: ‘It is like an evil person who spits out food and then wants to eat it again. You are the same! You have already renounced the world, why do you still want to cling to love? This shaved head and dyed robe are symbols of liberation! If you cling to relatives, you cannot attain liberation, but are instead bound by love. The Three Realms are impermanent, constantly changing. Whether relatives or non-relatives, even if they are relatives now, they will eventually perish. Like this, sentient beings in the ten directions revolve in samsara, relatives and non-relatives are not fixed, and no one is truly my relative.’ ‘When a person is about to die, they have no mind or consciousness, they just stare straight ahead, their eyes do not move, they hold their breath, and their life ends, like falling into a dark pit. Where are the relatives and family at that time? When first born, they were not relatives in the previous life, but in this life they are forced together as relatives. When they are about to die, they are no longer relatives. Thinking like this, one should not cling to relatives. It is like when a child dies, parents in three places cry at the same time, deceiving the parents and wives in the heavens, in the human realm, and in the dragon realm. Like this, various correct contemplations can remove attachment to relatives.’ -------------------------------------------------------------------------------- 觉。” 问曰：“云何除国土觉？”
Chinese
答曰：“行者若念是国土，丰乐安隐多诸好人，恒为国土觉绳所牵，将去罪处。觉心如是，若有智人不应念着。何以故？国土种种过罪所烧时节转故，亦有饥饿身疲极故，一切国土无常安者。复次，老病死苦无国不有，从是间身苦去、得彼处身苦，一切国土去无不苦。假有国土安隐丰乐，而有结恼心生苦患，是非好国土；能除杂恶国土、能薄结使令心不恼，是谓好国土。一切众生有二种苦：身苦。心苦。常有苦恼，无有国土无此二恼。复次有国土大寒，有国土大热，有国土饥饿，有国土多病，有国土多贼，有国土王法不理。如是种种国土之恶心不应着，如是正观除国土觉。” 问曰：“云何除不死觉？” 答曰：“应教行者，若好家生、若种族子，才技力势胜人，一切莫念。何以故？一切死时，不观老少贵贱、才技力势。是身是一切忧恼诸因缘，因自见少多寿，若得安隐，是为痴人。何以故？是谓忧恼因。依是四大、四大造色，如四毒蛇共不相应，谁得安隐者？出息期入，是不可信。复次人睡时欲期必觉，是事难信。受胎至老，死事恒来，求死时节言常不死，云何可信？譬如杀贼，拔刀、注箭常求杀人，无怜愍心。人生世间死力最大，一切无胜死力强者 现代汉语译本 ‘觉’（Vedana，感受）。 问：‘如何去除对国土的执着？’ 答：‘修行者如果想着这个国土，丰饶快乐，安稳平静，有很多好人，就会一直被国土的执着所牵引，带往罪恶之处。这样的执着之心，有智慧的人不应该留恋。为什么呢？因为国土会被种种过错罪恶所焚烧，时节变迁，也会有饥饿和身体疲惫。一切国土没有永恒安宁的。再者，衰老、疾病、死亡的痛苦，没有哪个国土不存在。从这个地方的身体的痛苦，到那个地方的身体的痛苦，一切国土，无论去哪里都免不了痛苦。即使有安稳丰乐的国土，如果因为烦恼而内心产生痛苦，就不是好的国土；能够去除各种杂恶，能够减少烦恼，使内心不苦恼的，才叫做好的国土。一切众生有两种痛苦：身体的痛苦和内心的痛苦。总是会有苦恼，没有哪个国土没有这两种苦恼。再者，有的国土非常寒冷，有的国土非常炎热，有的国土饥荒，有的国土多疾病，有的国土多盗贼，有的国土王法不公正。像这样种种国土的恶处，内心不应该执着。像这样正确地观察，就能去除对国土的执着。’ 问：‘如何去除对不死的执着？’ 答：‘应该教导修行者，无论是出身好家庭，还是名门望族子弟，才艺技能、力量权势胜过他人，都不要去想这些。为什么呢？因为死亡来临的时候，不会顾及年老或年少、尊贵或卑贱、才艺技能或力量权势。这个身体是一切忧愁烦恼的根源，因为自己觉得寿命长短，如果因此感到安稳，那就是愚痴的人。为什么呢？因为这就是忧愁烦恼的根源。依靠这四大（地、水、火、风），四大所造的色（物质现象），就像四条毒蛇互相不协调，谁能得到安宁呢？呼出气息期待吸入，这是不可靠的。再者，人睡着时想要一定醒来，这件事难以相信。从受胎到衰老，死亡的事情一直都在发生，却还奢求死亡的时间，说自己总是不死，怎么能相信呢？譬如杀贼，拔出刀、射出箭，总是想着杀人，没有怜悯之心。人生在世间，死亡的力量最大，一切没有胜过死亡力量的。’
English
English version ‘觉’ (Vedana, feeling). Question: ‘How to eliminate the perception of lands?’ Answer: ‘If a practitioner thinks of a land as prosperous, joyful, peaceful, and having many good people, they will constantly be pulled by the rope of attachment to that land, leading them to places of sin. Such attachment is something a wise person should not dwell on. Why? Because lands are burned by various faults and sins, and they change with the seasons, also experiencing famine and physical exhaustion. No land is permanently peaceful. Furthermore, the sufferings of old age, sickness, and death exist in every land. The suffering of the body here transfers to the suffering of the body there; no matter where one goes, suffering is unavoidable. Even if a land is peaceful and prosperous, if vexations arise and the mind experiences suffering, it is not a good land. A good land is one that can eliminate various impurities and evils, reduce afflictions, and prevent mental distress. All beings have two kinds of suffering: physical suffering and mental suffering. There is always suffering and distress; no land is without these two afflictions. Moreover, some lands are extremely cold, some are extremely hot, some are famine-stricken, some are plagued by diseases, some are overrun by thieves, and some have unjust laws. One should not be attached to the evils of such lands. By observing correctly in this way, one can eliminate the perception of lands.’ Question: ‘How to eliminate the perception of immortality?’ Answer: ‘One should teach practitioners not to dwell on whether they are born into a good family or are descendants of noble clans, or whether their talents, skills, strength, or power surpass others. Why? Because when death comes, it does not consider age, status, talent, skill, strength, or power. This body is the cause of all worries and afflictions. If one feels secure because they perceive their lifespan to be long or short, they are foolish. Why? Because this is the cause of worry and affliction. Relying on these four elements (earth, water, fire, and wind), and the material forms created by them, is like living with four poisonous snakes that are incompatible with each other; who can find peace? Exhaling with the expectation of inhaling is unreliable. Furthermore, it is difficult to believe that one will certainly wake up after falling asleep. From conception to old age, the matter of death is constantly approaching, yet one seeks a time of death and claims to be immortal; how can this be believed? It is like a thief-killer who draws a sword and shoots arrows, always seeking to kill without any compassion. In the world, the power of death is the greatest; nothing is stronger than the power of death.’ --------------------------------------------------------------------------------