Chinese
，若过去世第一妙人无能脱此死者，现在亦无大智人能胜死者，亦非软语求、非巧言诳可得避脱；亦非持戒精进能却此死。以是故当知，人常危脆不可怙恃，莫信计常我寿久活，是诸死贼常将人去，不付老竟然后当杀。 “如阿罗汉教诸觉所恼弟子言：‘汝何以不知厌世入道？何以作此觉？有人未生便死，有生时死者，有乳餔时、有断乳时、有小儿时、有盛壮时、有老时，一切时中，间死法界。譬如树华，华时便堕，有果时堕，有未熟时堕。是故当知，勤力精进求安隐道，大力贼共住不可信。此贼如虎巧覆藏身，如是死贼常求杀人。’ “世界所有空如水泡，云何当言待时入道？何谁能证言汝必老可得行道？譬如险岸大树上有大风，下有大水崩其根土，谁当信此树得久住者？人命亦如是，少时不可信。父如谷子，母如好田，先世因缘罪福如雨泽，众生如谷，生死如收刈。种种诸天子人王智德，如天王佐天斗破诸阿须伦军，种种受乐，极高大明，还没在黑闇。以是故，莫信命活，言我今日当作此，明后当作是。如是正观种种，除不死觉。 “如是先除粗思觉，却后除细思觉，心清净生得正道，一切结使尽，从是得安隐处，是谓出家果。心得自在，三业第一清净，不复受胎，读种种经多闻，是时得报果 现代汉语译本：如果过去世第一聪明的人都无法摆脱死亡，那么现在也没有伟大的智者能够战胜死亡，也不是用甜言蜜语祈求、用巧妙的谎言哄骗就可以避免的；也不是持戒精进就能阻止死亡的到来。因此应当明白，人的生命常常是脆弱而不可依靠的，不要相信常存不变、我能长寿的说法，这些死亡的盗贼常常会把人带走，不等到年老就杀害。 就像阿罗汉教导被烦恼所困扰的弟子说：‘你们为什么不知厌倦世俗而入道修行？为什么会有这样的想法？有人还没出生就死了，有出生时死的，有吃奶时、有断奶时、有幼儿时、有壮年时、有老年时，所有的时间里，死亡的法则都存在于世间。譬如树上的花，开花时就凋落，结果时也凋落，未成熟时也凋落。所以应当明白，勤奋努力精进地寻求安稳的道路，不要相信与强大的盗贼共处。这个盗贼像老虎一样善于隐藏自身，像这样，死亡的盗贼常常寻求杀害人。’ 世界所有的一切都空虚得像水泡一样，怎么能说等待时机再入道修行呢？谁又能保证说你一定会老，可以等到老了再修行呢？譬如在险峻的岸边，大树上有大风吹，下面有大水冲刷它的根基，谁会相信这棵树能够长久存活呢？人的生命也是这样，短暂得不可靠。父亲像谷子的种子，母亲像肥沃的田地，前世的因缘、罪业和福报像雨水，众生像谷子，生死就像收割。各种各样的天子、人王，拥有智慧和德行，就像天王（帝释天，佛教的护法神）的辅佐，与阿修罗（一种非天神，常与天神作战）的军队作战并将其击败，享受各种各样的快乐，拥有极高大的光明，最终还是会沉没在黑暗之中。因此，不要相信生命能够长久，说我今天要做这个，明天要做那个。像这样正确地观察种种现象，去除对不死的执着。 像这样先去除粗略的思绪和念头，然后去除细微的思绪和念头，内心清净就能产生正确的道路，一切烦恼和束缚都消除，从此获得安稳的处所，这就是出家的结果。内心获得自在，身口意三业达到第一等的清净，不再受轮回之苦，阅读各种各样的经典，广闻博学，这时就能得到相应的报应。
English
English version: If the most intelligent person in the past could not escape death, then there is no great wise person now who can overcome death, nor can it be avoided by pleading with sweet words or deceiving with clever lies; nor can holding precepts and being diligent prevent death from coming. Therefore, it should be understood that human life is often fragile and unreliable, do not believe in permanence or the idea that 'I will live long,' these thieves of death often take people away, killing them before they even reach old age. It is like an Arhat (one who has attained Nirvana) teaching disciples troubled by afflictions, saying: 'Why do you not know to be weary of the world and enter the path? Why do you have such thoughts? Some die before they are born, some die at birth, some die while nursing, some die when weaned, some die as children, some die in their prime, some die in old age, in all times, the law of death exists in the world. For example, like flowers on a tree, they fall when they bloom, they fall when they bear fruit, they fall when they are unripe. Therefore, it should be understood, diligently and vigorously seek the path of peace and security, do not trust living with powerful thieves. This thief is like a tiger, skillful at hiding itself, in this way, the thief of death constantly seeks to kill people.' Everything in the world is as empty as a water bubble, how can one say to wait for the right time to enter the path? Who can guarantee that you will definitely grow old and can practice when you are old? For example, on a dangerous bank, a large tree has a strong wind blowing on it, and below there is a large river eroding its roots, who would believe that this tree can live long? Human life is also like this, too short to be trusted. The father is like a grain seed, the mother is like fertile land, the causes and conditions of past lives, sins and blessings are like rain, sentient beings are like grain, birth and death are like harvesting. All kinds of Devas (gods) and human kings, possessing wisdom and virtue, are like the assistants of Indra (Śakra, the ruler of the Devas), fighting and defeating the armies of the Asuras (a type of demigod, often at war with the Devas), enjoying all kinds of pleasures, possessing extremely great light, but eventually sinking into darkness. Therefore, do not trust that life will be long, saying 'I will do this today, I will do that tomorrow.' Observing all phenomena correctly in this way, remove the attachment to immortality. In this way, first remove the coarse thoughts and notions, then remove the subtle thoughts and notions, a pure mind can generate the correct path, all afflictions and bonds are eliminated, and from this, one obtains a place of peace and security, this is the result of leaving home. The mind obtains freedom, the three karmas (body, speech, and mind) reach the first level of purity, no longer suffering the cycle of rebirth, reading all kinds of scriptures, learning widely, at this time one will receive the corresponding reward. --------------------------------------------------------------------------------
Chinese
。如是得时，不空破魔王军，便得第一勇猛名称。世界中烦恼将去，是不名健；能破烦恼贼，灭三毒火，凉乐清净，涅槃林中安隐高枕，种种禅定、根、力、七觉，清风四起，顾念众生没三毒海，德妙力如是，乃名为健。如是等散心，当念阿那般那，学六种法断诸思觉，以是故念数息。” 问曰：“若余不净、念佛、四等观中，亦得断思觉，何以故独数息？” 答曰：“余观法宽难失故，数息法急易转故。譬如放牛，以牛难失故，守之少事，如放猕猴易失故，守之多事，此亦如是！数息心数不得少时他念，少时他念则失数，以是故初断思觉应数息。” 已得数法，当行随法，断诸思觉，入息至竟，当随莫数一；出息至竟，当随莫数二。譬如负债人，债主随逐，初不舍离。如是思惟是入息，是还出更有异？出息是还入，更有异？是时知入息异、出息异。何以故？出息暖、入息冷。 问曰：“入出息是一息。何以故？出息还更入故。譬如含水水暖，吐水水冷，冷者还暖，暖者还冷故。” 答曰：“不尔！内心动故有息出，出已即灭。鼻口引外则有息入，入故息灭，亦无将出亦无将入。复次，少、壮、老人，少者入息长，壮者入出息等，老者出息长，是故非一息。复次，脐边风发相似相续， 息出至口鼻边，出已便灭。譬如[梦-夕+棐]囊中风，开时即灭。若以口鼻因缘引之则风入，是从新因缘边生。譬如扇，众缘合故则有风。是时知入出息因缘，而有虚诳不真、生灭无常。如是思惟，出息从口鼻因缘引之而有，入息因缘心动令生，而惑者不知以为我息。” 息者是风，与外风无异，地、水、火、空亦复如是！是五大因缘合故生识，识亦如是，非我有也！五阴、十二入、十八持亦复如是！如是知之，逐息入息出，是以名随。 已得随法当行止法。止法者，数随心极，住意风门，念入出息。 问曰：“何以故止？” 答曰：“断诸思觉故，心不散故。数随息时，心不定、心多剧故；止则心闲少事故，心住一处故。” 念息出入，譬如守门人门边住，观人入出。止心亦尔！知息出时，从脐、心、胸、咽至口、鼻。息入时从口、鼻、咽、胸、心至脐。如是系心一处，是名为止。 复次心止法中住观。入息时五阴生灭异，出息时五阴生灭异，如是心乱便除却，一心思惟令观增长，是名为观法。 舍风门住离粗观法，离粗观法知息无常，此名转观。观五阴无常，亦念入息出息生灭无常。见初头息无所从来，次观后息亦无迹处，因缘合故有，因缘散故无，是名转观法。 现代汉语译本：气息从口鼻边呼出，呼出后便消散。好比[梦-夕+棐]囊中的风，打开时就消失。如果通过口鼻的因缘来引导，风就会进入，这是从新的因缘而生。又好比扇子，众多因缘聚合才产生风。这时要知道入息和出息的因缘，它们是虚假不真实的，生灭无常的。这样思惟，出息是从口鼻的因缘引导而产生的，入息是因心念的动摇而产生，而迷惑的人却不知道，以为是‘我的’气息。” 气息是风，与外面的风没有区别，地、水、火、空（四大元素）也是如此！这五大因缘聚合才产生识（意识），识也是这样，不是‘我’所拥有的！五阴（色、受、想、行、识）、十二入（眼、耳、鼻、舌、身、意及其对应的六尘）、十八持（六根、六尘、六识）也是如此！这样了解之后，跟随气息的进入和呼出，因此称为‘随’。 已经掌握了‘随’法，应当修行‘止’法。‘止’法就是，数息、随息，使心达到极致，将意念安住在风门（呼吸的出入口），专注于入息和出息。 问：‘为什么要修止？’ 答：‘为了断除各种思绪和觉知，使心不散乱。在数息和随息时，心不定，心容易浮躁；修止则能使心清闲，减少杂事，使心安住于一处。’ 专注于气息的出入，好比守门人在门边，观察人的出入。止心也是这样！知道气息呼出时，从脐、心、胸、咽喉到口、鼻。气息吸入时，从口、鼻、咽喉、胸、心到脐。这样将心系于一处，这称为‘止’。 进一步，在心止于法中时，进行观察。吸气时五阴（色、受、想、行、识）的生灭变化不同，呼气时五阴的生灭变化也不同，如果心因此而散乱，就应当排除，一心思惟，使观想增长，这称为‘观’法。 舍弃风门，安住于远离粗略的观想之法，远离粗略的观想之法，从而知晓气息是无常的，这称为‘转观’。观察五阴是无常的，也念及入息和出息的生灭是无常的。观察最初的气息无所从来，进而观察最后的气息也无处可去，因缘聚合而产生，因缘离散而消失，这称为‘转观’法。
English
English version: The breath goes out to the edge of the mouth and nose, and disappears after it goes out. It is like the wind in a [梦-夕+棐] bag, which disappears when opened. If it is drawn by the cause and condition of the mouth and nose, then the wind enters, and it is born from a new cause and condition. It is like a fan, which has wind because of the combination of many causes and conditions. At this time, know the causes and conditions of inhalation and exhalation, and that they are false, unreal, impermanent, and subject to birth and death. Thinking in this way, exhalation is caused by the condition of the mouth and nose, and inhalation is caused by the movement of the mind, but those who are deluded do not know this and think it is 'my' breath. Breath is wind, and it is no different from external wind. Earth, water, fire, and air (the four great elements) are also the same! The five great causes and conditions combine to produce consciousness (识), and consciousness is also like this, not owned by 'me'! The five skandhas (五阴, *wǔyīn* - form, feeling, perception, volition, consciousness), the twelve entrances (十二入, *shíèrrù* - the six sense organs and their corresponding six sense objects), and the eighteen realms (十八持, *shíbāchí* - the six sense organs, six sense objects, and six consciousnesses) are also like this! Knowing this, follow the breath in and out, and therefore it is called 'following'. Having obtained the 'following' method, one should practice the 'stopping' method. The 'stopping' method is to count the breaths, follow the breaths, bring the mind to its extreme, dwell the intention at the wind gate (the entrance and exit of breath), and focus on inhalation and exhalation. Question: 'Why practice stopping?' Answer: 'To cut off all thoughts and perceptions, so that the mind is not scattered. When counting and following the breath, the mind is not stable and is easily agitated; stopping allows the mind to be idle, with fewer distractions, and allows the mind to dwell in one place.' Focus on the in-and-out breath, like a gatekeeper standing by the gate, watching people enter and exit. Stopping the mind is also like this! Knowing that when the breath goes out, it goes from the navel, heart, chest, throat to the mouth and nose. When the breath comes in, it goes from the mouth and nose, throat, chest, heart to the navel. Thus, tying the mind to one place is called 'stopping'. Furthermore, while the mind dwells in the stopping method, observe. When inhaling, the arising and ceasing of the five skandhas (色、受、想、行、识, *sè, shòu, xiǎng, xíng, shí* - form, feeling, perception, volition, consciousness) are different, and when exhaling, the arising and ceasing of the five skandhas are also different. If the mind is disturbed by this, it should be eliminated, and one should think single-mindedly to increase contemplation, which is called the 'observing' method. Abandon the wind gate and dwell in the method of abandoning coarse contemplation. Abandoning the coarse contemplation method, one knows that the breath is impermanent, which is called 'turning contemplation'. Observing that the five skandhas are impermanent, also contemplate that the arising and ceasing of inhalation and exhalation are impermanent. Seeing that the initial breath comes from nowhere, and then observing that the final breath also has no trace, it arises from the combination of causes and conditions, and disappears from the dispersion of causes and conditions, which is called the 'turning contemplation' method. --------------------------------------------------------------------------------
Chinese
除灭五盖及诸烦恼，虽先得止观，烦恼不净心杂，今此净法心独得清净。复次，前观异学相似行道念息入出，今无漏道相似行善有漏道，是谓清净。复次，初观身念止分，渐渐一切身念止，次行痛心念止，是中非清净，无漏道远故。今法念止中，观十六行念入出息，得暖法、顶法、忍法、世间第一法，苦法忍乃至无学尽智，是名清净。 是十六分中，初入息分六种安那般那行，出息分亦如是！一心念息入出若长若短，譬如人怖走上山，若担负重、若上气，如是比是息短；若人极时得安息欢喜，又如得利、从狱中出，如是为息长。一切息随二处：若长、若短处，是故言息长息短。是中亦行安那般那六事，念诸息遍身，亦念息出入，悉观身中诸出息入息，觉知遍至身中乃至足指，遍诸毛孔如水入沙；息出觉知从足至发，遍诸毛孔亦如水入沙。譬如[梦-夕+棐]囊入出皆满，口鼻风入出亦尔！观身周遍见风行处，如藕根孔亦如鱼网。复次，非独口鼻观息入出，一切毛孔及九孔中，亦见息入息出。是故知息遍诸身，除诸身行，亦念入出息。 初学息时，若身懈怠、睡眠、体重，悉除弃之！身轻柔软随禅定心受喜，亦念息入出，除懈怠、睡眠、心重，得心轻柔软，随禅定心受喜。 复次入息念止中 现代汉语译本 去除五盖（贪欲盖、嗔恚盖、睡眠盖、掉举恶作盖、疑盖）以及各种烦恼，即使先前已经修习止观，如果烦恼没有清除干净，心不清净，那么现在这种清净之法才能使心独自获得清净。此外，之前的观行类似于外道的修行方式，专注于呼吸的出入，而现在这种无漏道类似于有漏道的善行，这才是真正的清净。再者，最初的观身念止只是部分地止息对身体的念头，逐渐地才能止息对整个身体的念头，然后才能进行对感受和心念的止息，这其中并不清净，因为无漏道还很遥远。而现在在法念止中，通过观察十六行念（观入息出息的十六种方法），可以获得暖法（修行过程中身心温暖的感觉）、顶法（修行达到顶峰的状态）、忍法（对苦难的忍耐力）、世间第一法（世间最高的善法），乃至苦法忍（对苦谛的忍耐）直至无学尽智（阿罗汉的智慧），这才能称之为清净。 在这十六个部分中，最初的入息部分有六种安那般那（Anapana，入出息念）的修行方法，出息部分也是如此！一心专注于呼吸的出入，无论是长还是短。比如，一个人因为害怕而跑上山，如果背负重物或者气喘吁吁，那么他的呼吸就会短促；如果一个人在疲惫至极时得到休息，感到欢喜，又或者像获得利益、从监狱中被释放出来一样，那么他的呼吸就会变得悠长。所有的呼吸都存在于两种状态：长或者短，所以说呼吸有长有短。在这里也同样要修行安那般那的六件事，觉知每一次呼吸遍及全身，也要觉知呼吸的出入，完全观察身体中每一次出息和入息，觉知它们遍及全身，甚至到达脚趾，遍布每一个毛孔，就像水渗入沙子一样；觉知出息从脚底到头发，遍布每一个毛孔，也像水渗入沙子一样。比如一个[梦-夕+棐]囊（一种皮囊），无论吸入还是呼出都充满了空气，口鼻的呼吸也是这样！观察身体的各个部分，看到气息运行的地方，就像藕的孔洞，也像鱼网一样。此外，不仅仅是通过口鼻观察呼吸的出入，也要通过全身的毛孔以及九窍（两眼、两耳、两鼻孔、口、大小便道）观察呼吸的出入。因此，要知道呼吸遍及全身，去除身体的各种行为，也要专注于呼吸的出入。 初学呼吸时，如果身体懈怠、昏睡、沉重，都要去除这些状态！使身体轻盈柔软，随着禅定的心而感受喜悦，也要专注于呼吸的出入，去除懈怠、昏睡、心念沉重，从而获得心念的轻盈柔软，随着禅定的心而感受喜悦。 再次，在入息念止中