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大正藏第 15 册 No. 0617 思惟略要法 No. 617 思惟略要法 姚秦三藏罗什法师译 形疾有三：风、寒、热病，为患轻微。心有三病，患祸深重，动有劫数受诸苦恼，唯佛良医能为制药。行者无量世界长婴此疾，今始造行，当令其心决定专精不惜身命，如人入贼，心不决定不能破贼，破乱想军亦复如是。如佛言曰：“血肉虽尽，但有皮筋尚在，不舍精进，如人火烧身衣，但欲救火更无余念。”出烦恼苦亦复如是，当忍事病苦饥渴、寒热瞋恨等，当避愦闹乐住闲寂。所以者何？众音乱定，如入棘林。 凡求初禅先习诸观，或行四无量、或观不净、或观因缘、或念佛三昧、或安那般那，然后得入初禅则易。若利根之人直求禅者，观于五欲种种过患，犹如火坑亦如厕舍；念初禅地，如清凉池如高台观，五盖则除便得初禅。如波利仙人初学禅时，道见死女膀胀烂臭，谛心取相，自观其身如彼不异，静处专思便得初禅。佛在恒水边坐禅，有一寡闻比丘问佛：“云何得道？”佛言：“他物莫取。”便解法空即得道迹，有多闻比丘，自怪无所得而问于佛。佛言：“取恒水中小石，以君迟水净洗。”比丘如教。佛问：“恒水多？君迟水多？”答：“不可为喻也。”佛言： 现代汉语译本 大正藏第 15 册 No. 0617 思惟略要法 No. 0617 思惟略要法 姚秦三藏鸠摩罗什法师译 身体的疾病有三种：风病、寒病、热病，这些带来的困扰还算轻微。而心的疾病有三种，带来的祸患深重，动辄经历无数劫难，承受各种苦恼，只有佛这位良医才能为其配制药物。修行者在无量世界中长期患有这些疾病，现在才开始修行，应当让自己的心坚定专一，不惜身命。就像一个人进入贼窝，如果心不坚定就不能战胜盗贼，破除混乱妄想的军队也是如此。正如佛所说：‘即使血肉耗尽，只剩下皮筋还在，也不要舍弃精进之心，就像人被火烧身，只想救火而没有其他念头。’脱离烦恼痛苦也是如此，应当忍受事务的烦扰、病痛的折磨、饥渴的困扰、寒冷炎热以及嗔恨等等，应当避开喧嚣热闹，喜欢居住在清净寂静的地方。为什么呢？因为嘈杂的声音会扰乱禅定，就像进入布满荆棘的树林一样。 凡是想要证得初禅的人，首先要学习各种观想，或者修习四无量心（慈、悲、喜、舍），或者观想不净之物，或者观想因缘法，或者修习念佛三昧，或者修习安那般那（数息观），这样就容易进入初禅。如果是根器锐利的人，直接求禅定，就应当观想五欲（色、声、香、味、触）的种种过患，就像火坑一样，也像厕所一样；忆念初禅的境界，就像清凉的池水，就像高台楼阁，这样五盖（贪欲、嗔恚、睡眠、掉悔、疑法）就会被去除，便能证得初禅。就像波利仙人最初学习禅定时，在路上看见一个死去的女子，身体肿胀腐烂发臭，他用心仔细地观察她的形相，然后观想自己的身体也和她一样没有什么不同，在安静的地方专心思考，便证得了初禅。佛陀在恒河边坐禅时，有一位见识浅陋的比丘问佛：‘如何才能得道？’佛说：‘不拿不属于自己的东西。’那位比丘立刻理解了诸法性空的道理，当下就证得了须陀洹果（入流果）。还有一位见多识广的比丘，因为自己没有证悟而感到奇怪，于是就去问佛。佛说：‘你从恒河里取一块小石头，用你平时洗东西的水来洗它。’比丘按照佛的教导做了。佛问：‘是恒河的水多，还是你用来洗石头的水多？’比丘回答说：‘这根本无法相比。’佛说：
English
English version Tripitaka Volume 15 No. 0617 The Essential Method of Contemplation No. 0617 The Essential Method of Contemplation Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty Physical illnesses are of three types: wind disorders, cold disorders, and heat disorders, which cause relatively minor suffering. Mental illnesses are of three types, bringing profound calamities, often leading to countless kalpas of suffering. Only the Buddha, the excellent physician, can prescribe medicine for them. Practitioners have long suffered from these illnesses in immeasurable worlds. Now that they have begun to practice, they should make their minds firm and focused, not sparing their lives. Just as a person entering a den of thieves cannot defeat them without a firm resolve, so it is with destroying the army of confused thoughts. As the Buddha said, 'Even if the flesh and blood are exhausted, and only skin and tendons remain, do not abandon diligence. It is like a person whose body and clothes are on fire, only wanting to put out the fire and having no other thought.' Escaping from the suffering of afflictions is also like this. One should endure the disturbances of affairs, the torment of illness, the distress of hunger and thirst, cold and heat, anger and hatred, etc. One should avoid noisy and bustling places and prefer to dwell in quiet solitude. Why? Because noisy sounds disturb samādhi (concentration), like entering a thorny forest. Generally, those who seek the first dhyāna (禅, meditative state) should first practice various contemplations, such as cultivating the Four Immeasurables (慈, loving-kindness; 悲, compassion; 喜, sympathetic joy; 舍, equanimity), contemplating impurity, contemplating the law of dependent origination, practicing Buddha-recollection samādhi (念佛三昧, mindfulness of the Buddha), or practicing ānāpāna (安那般那, mindfulness of breathing). Then it will be easier to enter the first dhyāna. If one is of sharp faculties and directly seeks dhyāna, one should contemplate the various faults of the five desires (五欲, pañca kāmaguṇā: form, sound, smell, taste, and touch), like a pit of fire or a toilet; and remember the state of the first dhyāna, like a cool pond or a high pavilion. Then the five hindrances (五盖, pañca nivaraṇa: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt) will be removed, and one will attain the first dhyāna. It is like the story of the ṛṣi (仙人, ascetic) of Pari, who, when first learning dhyāna, saw a dead woman on the road, her body swollen, rotten, and stinking. He carefully observed her appearance and contemplated that his own body was no different from hers. Meditating in a quiet place, he attained the first dhyāna. When the Buddha was sitting in meditation by the Ganges River, a bhikkhu (比丘, monk) of little learning asked the Buddha, 'How can one attain the Dao (道, the path)?' The Buddha said, 'Do not take what belongs to others.' The bhikkhu immediately understood the emptiness of all dharmas (法空, emptiness of phenomena) and attained the fruit of Stream-entry (须陀洹果, Sotāpanna). There was also a bhikkhu of great learning who wondered why he had not attained anything and asked the Buddha. The Buddha said, 'Take a small stone from the Ganges River and wash it with the water you usually use for washing.' The bhikkhu did as he was instructed. The Buddha asked, 'Is the water of the Ganges River more, or the water you used to wash the stone?' The bhikkhu replied, 'They cannot be compared.' The Buddha said: --------------------------------------------------------------------------------
Chinese
“不以指洗，虽多无用也。”行者当勤精进，用智定指洗除心垢，若不如是，不能离法也。 四无量观法： 求佛道者，当先行四无量心。其心无量，功德亦无量。于一切众生中，凡有三分：一者父母亲里善知识等，二者怨贼嫌人常欲恼害者，三者中人不亲不怨。行者于此三品人中，慈心视之当如亲里，老者如父母，中年如兄弟，少年如儿子，常应修集如是慈心。人之为怨以有恶缘，恶因缘尽还复成亲，怨亲无定。何以故？今世是怨后世成亲，瞋憎之心自失大利，破忍辱福、失慈心业、障佛道因缘，是故不应瞋憎。怨贼应当视之如其亲里。所以者何？是怨贼令我得佛道因缘，若使怨贼无恶于我，我无所忍，是则为我善知识也，令我得成忍辱波罗蜜。怨贼之中得是慈已，于十方众生慈心爱念。普遍世界，见诸众生无常变异，有老病死众苦逼切，蜎蜚蠕动皆无安者而起悲心。若见众生得今世乐及后世乐，得生天乐贤圣道乐而起喜心。不见众生有苦乐事，不忧不喜以慧自御，但缘众生而起舍心，是名四无量心。于十方众生慈心遍满故名为无量，行者常应修集是心。若或时有瞋恚心起，如蛇如火在于身上，即应急却。若心驰散入于五欲，及为五盖所覆，当以精进智慧之力强摄之还。修习慈心，常念众生令得佛乐， 现代汉语译本： ‘不以指洗，即使清洗再多也无用。’修行者应当勤奋精进，用智慧和禅定之‘指’洗除心中的污垢，如果不是这样，就不能脱离（烦恼的）束缚。 四无量观法： 寻求佛道的人，应当首先修习四无量心。如果心是无量的，那么功德也是无量的。对于一切众生，大致可以分为三种：第一种是父母、亲戚、善知识等；第二种是怨敌、盗贼、仇人，经常想要恼害自己的人；第三种是中人，不亲近也不怨恨的人。修行者对于这三种人，应当以慈悲心对待，视如亲人，年老的如同父母，中年的如同兄弟，年少的如同儿子，经常应当修习这样的慈心。人之所以成为怨敌，是因为有恶的因缘，当恶的因缘结束，又会恢复成为亲人，怨亲关系不是固定的。为什么呢？今生是怨敌，来世可能成为亲人，嗔恨之心会让自己失去巨大的利益，破坏忍辱的福德，失去慈悲心的功业，障碍佛道的因缘，因此不应该嗔恨。对于怨敌盗贼，应当视如自己的亲人。为什么呢？因为这些怨敌盗贼能让我得到成就佛道的因缘，如果怨敌盗贼不对我作恶，我就没有机会修忍辱，那么他们就是我的善知识，让我得以成就忍辱波罗蜜。在对怨敌生起慈心之后，进而对十方众生生起慈心爱念，遍及整个世界，看到众生经历无常变异，有衰老、疾病、死亡等各种痛苦的逼迫，即使是细小的昆虫也都没有安宁，从而生起悲心。如果看到众生得到今生的快乐以及来世的快乐，得到生天的快乐和贤圣之道的快乐，就生起喜悦之心。如果没有看到众生有痛苦或快乐的事情，不忧愁也不喜悦，用智慧来驾驭自己，只是缘着众生而生起舍心，这就是四无量心。对于十方众生慈心充满，所以称为无量，修行者应当经常修习这种心。如果有时生起嗔恚心，如同毒蛇或火焰在身上，就应当立即去除。如果心散乱，进入五欲之中，或者被五盖所覆盖，应当用精进和智慧的力量强行收摄回来，修习慈心，经常想着让众生得到成佛的快乐。
English
English version: 'Washing without using the finger is useless, no matter how much you wash.' Practitioners should diligently strive forward, using the 'finger' of wisdom and samadhi to wash away the defilements of the mind. If it is not done this way, one cannot be liberated from the law (of suffering). The Four Immeasurable Contemplations: Those who seek the path of Buddhahood should first cultivate the Four Immeasurable Minds. If the mind is immeasurable, then the merit is also immeasurable. Among all sentient beings, there are generally three categories: first, parents, relatives, good teachers, and so on; second, enemies, thieves, and those who harbor resentment and constantly seek to harm you; third, neutral people who are neither close nor hostile. Practitioners should regard these three types of people with loving-kindness, treating them as relatives, the elderly as parents, the middle-aged as siblings, and the young as children, constantly cultivating such loving-kindness. People become enemies because of negative karmic connections. When these negative karmic connections end, they can revert to being relatives. The relationship between enemies and relatives is not fixed. Why? Because in this life they are enemies, but in the next life they may become relatives. A mind of anger and hatred will cause one to lose great benefits, destroy the merit of patience, lose the karma of loving-kindness, and obstruct the causes and conditions for the path to Buddhahood. Therefore, one should not be angry or hateful. Enemies and thieves should be regarded as one's own relatives. Why? Because these enemies and thieves provide me with the causes and conditions to attain Buddhahood. If enemies and thieves did not harm me, I would have no opportunity to practice patience. Therefore, they are my good teachers, allowing me to perfect the Pāramitā (perfection) of patience. After generating loving-kindness towards enemies, one should further generate loving-kindness and affection towards all sentient beings in the ten directions, extending it throughout the world, seeing that sentient beings experience impermanence and change, and are oppressed by various sufferings such as old age, sickness, and death. Even the smallest insects have no peace, and thus one should generate compassion. If one sees sentient beings attaining happiness in this life and happiness in future lives, attaining the happiness of being born in the heavens and the happiness of the path of the wise and holy, one should generate joy. If one does not see sentient beings experiencing happiness or suffering, one should not be worried or joyful, but should control oneself with wisdom, and simply generate equanimity towards sentient beings. This is called the Four Immeasurable Minds. Because loving-kindness fills all sentient beings in the ten directions, it is called immeasurable. Practitioners should constantly cultivate this mind. If anger arises at any time, like a snake or fire on one's body, one should immediately remove it. If the mind is scattered, entering into the five desires, or is covered by the five hindrances, one should forcefully restrain it with the power of diligence and wisdom, cultivate loving-kindness, and constantly think of enabling sentient beings to attain the happiness of Buddhahood. --------------------------------------------------------------------------------
Chinese
习之不息，便得离五欲、除五盖、入初禅。得初禅相者喜乐遍身，诸善法中生欢喜乐，见有种种微妙之色，是名入佛道初门禅定福德因缘也。得是四无量心已，于一切众生忍辱不瞋，是名众生忍。得众生忍已，易得法忍。法忍者，所谓诸法不生不灭毕竟空相。能信受是法忍，是名无生忍，得阿耨多罗三藐三菩提记，当得作佛。行者应当如是修习也。 不净观法： 贪欲、瞋恚、愚痴是众生之大病，爱身着欲则生瞋恚，颠倒所惑即是愚痴，愚痴所覆故内身外身爱着浮相，习之来久染心难遣，欲除贪欲当观不净。瞋恚由外既尔可制，如人破竹初节为难，既制贪欲，余二自伏。不净观者，当知此身生于不净，处在胞胎，还从不净中出。薄皮之内纯是不净，外有四大变为饮食充实其内，谛心观察，从足至发从发至足，皮囊之里无一净者，脑膜涕唾、脓血屎尿等，略说则三十六，广说则无量。譬如农夫开仓，种种别知麻米豆麦等。行者以心眼开是身仓，见种种恶露肝肺肠胃诸虫动食，九孔流出不净，常无休止。眼流眵泪、耳出结𦡲、鼻中涕流、口出唌吐、大小便孔常出屎尿，虽复衣食障覆，实是行厕。身状如此，何由是净？又观此身假名为人，四大和合譬之如屋，脊骨如栋、胁肋如椽、骸骨如柱、皮如四壁、肉如泥 现代汉语译本： 不断地练习，就能脱离五欲（指色、声、香、味、触五种感官欲望）、去除五盖（指贪欲盖、瞋恚盖、睡眠盖、掉悔盖、疑法盖五种烦恼），进入初禅。得到初禅境界的人，喜悦和快乐会遍布全身，在各种善法中产生欢喜和快乐，并且能看到各种微妙的色彩，这被称为进入佛道的第一个门槛，是禅定福德的因缘。得到慈、悲、喜、舍四无量心之后，对于一切众生能够忍辱而不生瞋恨，这称为众生忍。得到众生忍之后，就容易得到法忍。所谓法忍，就是指诸法不生不灭、毕竟空性的状态。能够相信和接受这种法忍，就称为无生法忍，会得到阿耨多罗三藐三菩提（无上正等正觉）的授记，将来必定能够成佛。修行者应当这样修习。 不净观的方法： 贪欲、瞋恚、愚痴是众生最大的疾病。爱恋自身、执着于欲望就会产生瞋恚，被颠倒的观念所迷惑就是愚痴。因为愚痴的蒙蔽，所以对自身和外在的身体产生爱恋，执着于虚幻的表象。这种习气由来已久，染污内心难以去除，想要去除贪欲，应当修习不净观。瞋恚来自外在，因此比较容易控制，就像砍竹子一样，开始的几节比较困难，一旦控制住贪欲，其余的瞋恚和愚痴自然就会降伏。修习不净观的人，应当知道这个身体生于不净，处在母胎之中，还是从不净之中产生。薄薄的皮肤之内全部是不净之物，外面的四大（地、水、火、风）变化为饮食来充实身体内部，仔细地观察，从脚到头发，从头发到脚，这层皮囊里面没有一样是干净的，包括脑膜、鼻涕、唾液、脓血、屎尿等等，简单地说有三十六种不净之物，详细地说则有无量之多。譬如农夫打开粮仓，能够分辨出各种不同的麻、米、豆、麦等。修行者用智慧的眼睛打开这个身体的仓库，看到各种各样的污秽之物，肝脏、肺脏、肠胃以及各种虫子在里面蠕动啃食，九个孔窍不断地流出不干净的东西，从来没有停止的时候。眼睛流出眼屎和眼泪，耳朵流出耳垢，鼻子流出鼻涕，嘴巴吐出痰液，大小便孔经常排出屎尿，即使有衣服和食物遮盖，实际上就是一个移动的厕所。身体的状况是这样的，怎么能说是干净的呢？再观察这个身体，只是假名为人，是四大（地、水、火、风）和合而成的，譬如房屋一样，脊骨就像屋梁，肋骨就像椽子，骸骨就像柱子，皮肤就像四壁，肌肉就像泥土。