English
English version Eliminating the five coverings (greed, hatred, sloth, restlessness, and doubt) and all afflictions, even if one has previously attained Samatha-vipassana (止观, calming and insight meditation), if the afflictions are not purified and the mind is impure, then only this pure Dharma (法, law, teaching) can enable the mind to attain purity alone. Furthermore, the previous contemplation resembled the practices of heretics, focusing on the cessation of thoughts and the entering and exiting of breath, whereas this non-leaking path (无漏道, path to liberation) resembles the wholesome deeds of the leaking path (有漏道, path of samsara), which is called purity. Moreover, the initial contemplation of mindfulness of the body only partially ceases thoughts about the body, gradually ceasing thoughts about the entire body, and then proceeding to cease thoughts about feelings and the mind, which is not pure because the non-leaking path is far away. Now, in the cessation of mindfulness of the Dharma, by observing the sixteen aspects of mindfulness of breathing (观十六行念, sixteen aspects of mindfulness of breathing), one can attain the warmth Dharma (暖法, feeling of warmth in the body during practice), the peak Dharma (顶法, peak state of practice), the forbearance Dharma (忍法, endurance of suffering), the foremost worldly Dharma (世间第一法, highest worldly virtue), and even the forbearance of suffering Dharma (苦法忍, endurance of the truth of suffering) up to the wisdom of exhaustion of learning (无学尽智, wisdom of an Arhat), which is called purity. Among these sixteen aspects, the initial aspect of inhaling has six types of Anapana (安那般那, mindfulness of breathing) practice, and the aspect of exhaling is the same! Focusing the mind on the entering and exiting of breath, whether it is long or short. For example, if a person runs up a mountain out of fear, and is carrying a heavy load or is out of breath, then their breath will be short; if a person finds rest and joy after extreme exhaustion, or is like gaining a benefit or being released from prison, then their breath will be long. All breaths exist in two states: long or short, therefore it is said that breath is long or short. Here, one should also practice the six aspects of Anapana, being aware of each breath pervading the entire body, and also being aware of the entering and exiting of breath, fully observing each exhaling and inhaling in the body, being aware of them pervading the entire body, even reaching the toes, pervading every pore like water seeping into sand; being aware of the exhaling from the soles of the feet to the hair, pervading every pore like water seeping into sand. For example, a [梦-夕+棐] nang (a leather bag) is filled with air whether inhaling or exhaling, and so is the breathing through the mouth and nose! Observing all parts of the body, seeing where the breath travels, like the holes in a lotus root, or like a fishing net. Furthermore, it is not only through the mouth and nose that one observes the entering and exiting of breath, but also through all the pores of the body and the nine orifices (two eyes, two ears, two nostrils, mouth, and the two excretory openings), one sees the entering and exiting of breath. Therefore, one should know that breath pervades the entire body, eliminating all bodily actions, and also focusing on the entering and exiting of breath. When first learning to breathe, if the body is lazy, sleepy, or heavy, one should eliminate these states! Making the body light and soft, experiencing joy along with the mind of Samadhi (禅定, meditative absorption), and also focusing on the entering and exiting of breath, eliminating laziness, sleepiness, and heaviness of mind, thereby attaining lightness and softness of mind, experiencing joy along with the mind of Samadhi. Again, in the cessation of mindfulness of inhaling --------------------------------------------------------------------------------
Chinese
竟，次行痛念止；已得身念止，实今更得痛念止，实受喜。复次已知身实相，今欲知心心数法实相，是故受喜，亦念息入出受乐；亦念息入出是喜，增长名为乐。复次初心中生悦是名喜，后遍身喜是名乐。复次初禅、二禅中乐痛名喜，三禅中乐痛名受乐。受诸心行，亦念息入出。诸心生灭法、心染法心不染法、心散法心摄法、心正法心邪法，如是等诸心相名为心行。心作喜时亦念息入出，先受喜，自生不？故作念心故作喜。 问曰：“何以故故作喜？” 答曰：“欲治二种心：或散心、或摄心。如是作心得出烦恼，是故念法心作喜。” 复次，若心不悦劝勉令喜，心作摄时亦念息入出，设心不定强伏令定。如经中说：“心定是道，心散非道。”心作解脱时亦念息入出，若意不解强伏令解。譬如羊入苍耳，苍耳着身，人为渐渐出之。心作解脱诸烦恼结，亦复如是！是名心念止作解脱。 观无常亦念息入出，观诸法无常、生灭、空、无吾我，生时诸法空生，灭时诸法空灭，是中无男、无女、无人、无作、无受，是名随无常观。 观有为法出散亦念息入出无常，是名出散。诸有为法现世中出，从过去因缘和合故集，因缘坏故散，如是随观，是名出散观。 观离欲结亦念息入出，心离诸 现代汉语译本： 竟，接下来痛切地止息（念头）；已经得到了身念止（Kayagatasati，对身体的专注），现在实际上又得到了痛念止，确实感受到了喜悦。再次，已经知道了身体的真实相状，现在想要知道心和心所法的真实相状，因此感受喜悦，也念着呼吸的出入而感受快乐；也念着呼吸的出入就是喜悦，增长了就叫做快乐。再次，最初心中产生的愉悦叫做喜，后来遍布全身的喜悦叫做乐。再次，初禅、二禅中的乐受和痛受叫做喜，三禅中的乐受和痛受叫做受乐。感受各种心行，也念着呼吸的出入。各种心的生灭法、心染污法、心不染污法、心散乱法、心收摄法、心正法、心邪法，像这些心的相状叫做心行。心生起喜悦的时候也念着呼吸的出入，先感受喜悦，是自己产生的吗？所以作念心，所以产生喜悦。 问：‘为什么要特意地产生喜悦呢？’ 答：‘想要调治两种心：或者散乱的心，或者收摄的心。像这样作心可以去除烦恼，所以念法，心产生喜悦。’ 再次，如果心不喜悦，就劝勉它使它喜悦，心作收摄的时候也念着呼吸的出入，如果心不定，就强行制伏使它安定。如经中所说：‘心安定是道，心散乱不是道。’心作解脱的时候也念着呼吸的出入，如果意不理解，就强行制伏使它理解。譬如羊进入苍耳丛，苍耳粘在身上，人就渐渐地把它取出来。心作解脱各种烦恼结缚，也是这样！这叫做心念止作解脱。 观察无常也念着呼吸的出入，观察诸法无常、生灭、空、无我，生的时候诸法空生，灭的时候诸法空灭，这里面没有男、没有女、没有人、没有作者、没有受者，这叫做随顺无常的观察。 观察有为法出散也念着呼吸的出入无常，这叫做出散。各种有为法在现世中出现，从过去的因缘和合而聚集，因缘坏灭而消散，像这样随顺观察，这叫做出散观。 观察远离欲望的束缚也念着呼吸的出入，心远离各种
English
English version: Furthermore, one painfully ceases the proceeding (thoughts); having already attained mindfulness of the body (Kayagatasati, mindfulness of the body), one now actually attains painful cessation of thought, and truly experiences joy. Furthermore, having already known the true nature of the body, one now wishes to know the true nature of the mind and mental phenomena, therefore experiencing joy, and also being mindful of the in-and-out breathing while experiencing pleasure; also being mindful that the in-and-out breathing is joy, and its increase is called pleasure. Furthermore, the initial delight arising in the mind is called joy, and the joy pervading the whole body is called pleasure. Furthermore, the pleasure and pain in the first and second Dhyanas (meditative states) are called joy, and the pleasure and pain in the third Dhyana are called experiencing pleasure. Experiencing all mental activities, also being mindful of the in-and-out breathing. All the arising and ceasing of mental phenomena, defiled mental phenomena, undefiled mental phenomena, scattered mental phenomena, concentrated mental phenomena, correct mental phenomena, incorrect mental phenomena, such aspects of the mind are called mental activities. When the mind produces joy, also being mindful of the in-and-out breathing, first experiencing joy, does it arise by itself? Therefore, one makes a mental effort, therefore producing joy. Question: 'Why intentionally produce joy?' Answer: 'Wishing to subdue two kinds of minds: either a scattered mind or a concentrated mind. By making the mind in this way, one can remove afflictions, therefore being mindful of the Dharma (teachings), the mind produces joy.' Furthermore, if the mind is not joyful, one encourages it to be joyful, and when the mind is concentrating, also being mindful of the in-and-out breathing, if the mind is not stable, one forcefully subdues it to become stable. As it is said in the Sutra (scripture): 'A stable mind is the path, a scattered mind is not the path.' When the mind is working towards liberation, also being mindful of the in-and-out breathing, if the mind does not understand, one forcefully subdues it to understand. For example, when a sheep enters a cocklebur patch, the cockleburs stick to its body, and a person gradually removes them. The mind working towards liberation from all the bonds of afflictions is also like this! This is called mindfulness of the mind working towards liberation. Observing impermanence, also being mindful of the in-and-out breathing, observing that all phenomena are impermanent, arising and ceasing, empty, without self or ego, when arising, all phenomena arise empty, when ceasing, all phenomena cease empty, in this there is no male, no female, no person, no doer, no receiver, this is called observing in accordance with impermanence. Observing the arising and scattering of conditioned phenomena, also being mindful of the in-and-out breathing of impermanence, this is called arising and scattering. All conditioned phenomena arise in the present world, gathered from the union of past causes and conditions, and scatter when the causes and conditions break down, observing in accordance with this, this is called the observation of arising and scattering. Observing detachment from the bonds of desire, also being mindful of the in-and-out breathing, the mind detaches from all -------------------------------------------------------------------------------- 结，是法第一，是名随离欲观。
Chinese
观尽亦念息入出，诸结使苦在在处尽，是处安隐，是名随尽观。 观弃舍亦念息入出，诸染爱烦恼身心五阴诸有为法弃舍，是第一安隐。如是观是名随法意止观，是名十六分。 第五治等分法门 第五法门治等分行，及重罪人求索佛，如是人等当教一心念佛三昧。念佛三昧有三种人：或初习行、或已习行、或久习行。 若初习行人，将至佛像所，或教令自往谛观佛像相好，相相明了，一心取持。还至静处，心眼观佛像，令意不转，系念在像，不令他念；他念摄之，令常在像。若心不住，师当教言：“汝当责心：‘由汝受罪，不可称计，无际生死，种种苦恼，无不更受。若在地狱，吞饮洋铜，食烧铁丸；若在畜生，食粪啖草；若在饿鬼，受饥饿苦；若在人中，贫穷困厄；若在天上，失欲忧恼。常随汝故，令我受此种种身恼心恼、无量苦恼。今当制汝，汝当随我。我今系汝一处，我终不复为汝所困更受苦毒也。汝常困我，我今要当以事困汝。’”如是不已，心不散乱，是时便得心眼见佛像相光明，如眼所见无有异也。如是心住，是名初习行者思惟。 是时当更念言：“是谁像相？则是过去释迦牟尼佛像相。如我今见佛形像，像亦不来我亦不往。 现代汉语译本：结，是此法的第一步，这被称为随离欲观（observing detachment）。 观尽也包括念气息的出入，所有的结使（bondage）、苦恼都在每一处止息，这个地方是安稳的，这被称为随尽观（observing cessation）。 观弃舍也包括念气息的出入，舍弃所有染爱、烦恼、身心、五阴（five aggregates）、所有有为法（conditioned phenomena），这是第一安稳。这样的观法被称为随法意止观（observing the abandonment of all dharmas），这就是十六分观（the sixteen aspects of mindfulness of breathing）。 第五治等分法门 第五种法门是用来对治等分行（equanimity）以及犯下重罪而寻求佛陀庇护的人。对于这些人，应当教导他们一心念佛三昧（Buddha-recollection samadhi）。念佛三昧有三种人：初学者、已习行者、久习行者。 对于初学者，应将其带到佛像前，或者教导他们自己前去仔细观察佛像的相好（auspicious marks and characteristics），清楚地记住每一个相好，一心不乱地保持这种状态。然后回到安静的地方，用心眼观想佛像，使意念不转移，专注于佛像，不让其他念头产生；如果产生其他念头，就将其收摄回来，使其始终专注于佛像。如果心不能安住，老师应当教导说：‘你应该责备你的心：‘因为你，我遭受了不可计数的罪过，经历了无尽的生死轮回，各种各样的苦恼，没有不经历的。如果在地狱，就要吞饮滚烫的铜汁，吃烧红的铁丸；如果在畜生道，就要吃粪便啃草；如果在饿鬼道，就要忍受饥饿的痛苦；如果在人道，就要遭受贫穷困厄；如果在天道，就要因为失去欲望而感到忧愁苦恼。总是因为你，才让我遭受这些种种身心的苦恼、无量的苦恼。现在我要控制你，你应当听从我的。我现在把你系在一个地方，我终究不会再被你所困扰，再次遭受痛苦了。你总是困扰我，我现在就要用方法来困扰你。’像这样不停地责备，心就不会散乱，这时就能用心眼看到佛像的相好光明，就像用眼睛看到的一样没有差别。这样心就能安住，这就是初学者所应修的思惟。’ 这时应当进一步念诵：‘这是谁的像？这是过去释迦牟尼佛（Sakyamuni Buddha）的像。就像我现在看到佛的形像，佛像也不会来到我这里，我也不会去到佛像那里。