Chinese
四无量观法。求佛道者当行四无量心。其心无量，故功德亦无量。于一切众生中凡有三品：一者父母亲里善知识等，二者怨贼恶人常欲恼害，三者中人不亲不怨。行者于此三品人中，慈心观之当如亲里，老者如父、少者如子，常应修习如是慈心。人之为怨以有恶缘，恶缘尽还成亲，亲怨无定。何以故？今世是怨、后世成亲。瞋恚之恶失大利，失慈心者障碍佛道，是故应于瞋憎怨贼应视之如其亲里。所以者何？由是怨贼令我得佛。若使怨贼无恶于我，忍从何生？是则为我善知识，令我得忍辱波罗蜜。于怨贼之中得慈心已，于十方众生慈心爱念普遍一切，蜎𧍃蠕动皆无安者而起悲心也。若见众生得今世乐、得生天乐、贤圣道乐而起喜心。不见众生有苦乐事，不爱不喜以慧自御，虽缘众生而起舍心。是名四无量心。于十方众生慈遍满故，名为无量。行者应当修习是心，或时有瞋恚心起，如蛇如火在于身上即应急除。若心驰散入于五欲，及为五盖所覆，当智慧精进之力摄持令还。修习慈心，常念众生令得佛乐，习之不息便得离五欲、除五盖。入初禅相者喜乐遍身，诸善法中生欢喜乐，见有种种微妙之色，是名入佛道初门。禅定福德因缘得上四无量心已，于一切众生忍辱不瞋，是名众生 现代汉语译本：为什么这么说呢？因为大众喧闹混乱的地方，就像进入布满尖刺的树林一样危险。 四无量观的修习方法。追求佛道的人应当修习四无量心。心量广大无边，所以功德也无量无边。对于一切众生，大致可以分为三类：第一类是父母亲戚、善知识等；第二类是怨贼恶人，常常想要恼害自己；第三类是中人，不亲近也不怨恨。修行者对于这三类人，都要以慈悲心来观待，应当像对待亲人一样，年老的如同父亲，年少的如同子女，常常应当修习这样的慈心。人之所以结怨是因为有恶缘，恶缘消尽了就会转变成亲人，亲人和怨家的关系不是固定不变的。为什么呢？因为今生是怨家，来世可能成为亲人。瞋恚的恶念会失去巨大的利益，失去慈悲心会障碍佛道，所以对于那些憎恨自己的怨贼，应当把他们看作是自己的亲人。为什么这么说呢？因为正是这些怨贼让我有机会成就佛道。如果怨贼不加害于我，我从哪里生起忍辱之心呢？所以他们是我的善知识，让我得以修习忍辱波罗蜜。在对怨贼生起慈悲心之后，再将慈悲爱念普及到十方众生，对那些微小的昆虫和蠕动的生物，都因为它们没有安乐而生起悲悯之心。如果看到众生获得现世的快乐、升天的快乐、贤圣之道的快乐，就生起欢喜之心。如果没有看到众生有苦乐之事，不爱也不喜，用智慧来约束自己，虽然与众生有缘分，却生起舍弃之心。这叫做四无量心。因为对十方众生的慈悲遍满一切，所以称为无量。修行者应当修习这种心，有时如果生起瞋恚心，就像毒蛇或火焰在身上一样，立即要去除。如果心念散乱，沉溺于五欲之中，或者被五盖所覆盖，应当用智慧和精进的力量来摄持，使它回到正轨。修习慈悲心，常常想着让众生得到成佛的快乐，坚持不懈地修习，就能脱离五欲，去除五盖。进入初禅的境界，喜乐充满全身，在各种善法中产生欢喜和快乐，看到种种微妙的色彩，这叫做进入佛道的最初门槛。通过禅定福德的因缘，获得以上四无量心之后，对于一切众生都能忍辱不瞋，这叫做众生……
English
English version: Why is this so? Because a crowded and chaotic place is like entering a forest full of thorns. The method of cultivating the Four Immeasurable Contemplations. Those who seek the Buddha's path should practice the Four Immeasurable Minds. Because the mind is immeasurable, the merits are also immeasurable. Among all sentient beings, there are generally three categories: first, parents, relatives, good teachers, and so on; second, enemies and evil people who constantly want to harm us; and third, neutral people who are neither close nor hostile. Practitioners should contemplate these three types of people with a compassionate mind, treating them as if they were relatives, the elderly as fathers, and the young as children, and should constantly cultivate such a compassionate mind. People become enemies because of bad karma; when the bad karma is exhausted, they will turn into relatives. The relationship between relatives and enemies is not fixed. Why? Because in this life they are enemies, and in the next life they may become relatives. The evil of anger loses great benefits, and losing compassion obstructs the Buddha's path. Therefore, one should regard those who hate us, the enemies, as if they were our own relatives. Why is this so? Because it is these enemies who give me the opportunity to attain Buddhahood. If the enemies did not harm me, where would my patience come from? Therefore, they are my good teachers, allowing me to cultivate the Paramita of Patience. After generating compassion towards enemies, one should extend this compassionate love to all sentient beings in the ten directions, and feel compassion for those tiny insects and wriggling creatures because they have no peace and happiness. If one sees sentient beings attaining the happiness of this life, the happiness of being born in heaven, and the happiness of the path of the wise and holy, one should generate joy. If one does not see sentient beings having experiences of suffering or happiness, one neither loves nor rejoices, but uses wisdom to restrain oneself. Although one has a connection with sentient beings, one generates a mind of equanimity. This is called the Four Immeasurable Minds. Because compassion pervades all sentient beings in the ten directions, it is called immeasurable. Practitioners should cultivate this mind. If anger arises at any time, it should be removed immediately, like a snake or fire on the body. If the mind is scattered, indulging in the five desires, or covered by the five hindrances, one should use the power of wisdom and diligence to restrain it and bring it back to the right path. Cultivating compassion, constantly thinking of enabling sentient beings to attain the happiness of Buddhahood, and practicing diligently without ceasing, one can escape the five desires and remove the five hindrances. Entering the state of the first Dhyana, joy and happiness fill the whole body, and joy and happiness arise in all good dharmas, and one sees all kinds of subtle colors. This is called entering the initial gateway to the Buddha's path. Through the causes and conditions of Dhyana, merit, and virtue, after obtaining the above Four Immeasurable Minds, one can be patient and not angry towards all sentient beings. This is called sentient beings... --------------------------------------------------------------------------------
Chinese
忍。得众生忍已易得法忍。得法忍者，所谓诸法不生不灭毕竟空相。能信受是法忍者，是名无生忍，得阿耨多罗三藐三菩提记。欲得佛道者应当如是修习。 求初禅，先习如是诸观，或观不净、或观因缘、或念佛三昧、或安般，后得入诸定。求佛道者，先习四无量心，得入初禅则易。若利根人直求初禅者，观于五欲种种过患，犹如火坑亦如厕屋，念初禅地如清凉池台观等，五盖则除，便得初禅。如后利仙人初学禅时，道见死尸膀胀烂臭，心谛观之，自见其身如彼不异，静处专念便得初禅。佛在恒水边坐禅，有寡闻比丘问佛：“云何得道？”佛言：“他物莫取。”便解法空，即得道迹。多闻人自怪无所得，而问于佛。佛言：“取恒水中小石，以君持水净洗。”比丘如教。佛问：“恒水多、澡瓶水多？”答言：“恒水不可为比。”佛言：“不以指洗，用水虽多，无益也。行者当勤精进，用智定指洗除心垢。若不如是，不能离苦也。” 不净观法，贪瞋痴是众病之本，爱身着欲则生瞋恚，颠倒所惑即是愚痴所覆故也。于内外身爱着净想，习之来久深着难遣，欲离贪欲当观不净。瞋由外起，虽尔，犹可制之。如人破竹，初节难破。既制贪欲，余二自息。不净观者，当观此身，生不净处在胞胎中，从不净出薄皮覆之 现代汉语译本 忍。能够忍受众生的嗔恨之后，就容易获得法忍。获得法忍者，就是明白诸法不生不灭，其本质是空相。能够相信并接受这种法的人，就叫做无生忍，会得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的授记。想要获得佛道的人应当这样修习。 想要获得初禅，首先要学习这些观想方法，或者观想不净，或者观想因缘，或者念佛三昧（Samadhi，正定），或者修习安般（Anapana，数息观），之后就能进入各种禅定。想要获得佛道的人，首先要修习四无量心，如果能进入初禅就容易多了。如果是根器锐利的人直接求初禅，可以观想五欲的种种过患，如同火坑，也如同厕所，念想初禅的境界如同清凉的池台楼阁等，五盖（五种障碍修行的烦恼）就会消除，便能得到初禅。如同过去的利仙人最初学习禅定时，看到死尸膨胀腐烂发臭，心中仔细观察，看到自己的身体也和死尸一样没有差别，在安静的地方专心念想，便得到了初禅。佛陀在恒河边坐禅，有一位见识浅薄的比丘问佛：‘如何才能得道？’佛说：‘不要拿不属于自己的东西。’比丘便理解了法空的道理，立即证得了道迹。一位博学多闻的人奇怪自己没有什么收获，就去问佛。佛说：‘拿一块恒河里的小石头，用你拿水的净瓶里的水清洗它。’比丘按照佛的指示做了。佛问：‘是恒河的水多，还是净瓶里的水多？’比丘回答说：‘恒河的水多得无法相比。’佛说：‘不用手指清洗，用水再多也没有用处。修行的人应当勤奋精进，用智慧和禅定的手指洗除心中的污垢。如果不是这样，就不能脱离苦难。’ 不净观法，贪婪、嗔恨、愚痴是各种疾病的根源，因为爱恋自身执着于欲望就会产生嗔恨，被颠倒的观念所迷惑就是被愚痴所覆盖。对于自身内外产生爱恋和清净的想法，长期习惯之后就会深深执着难以去除，想要脱离贪欲就应当观想不净。嗔恨由外而起，即使这样，还是可以控制的。如同劈竹子，最初的竹节难以劈开。既然控制了贪欲，其余的两种烦恼自然就会平息。修习不净观的人，应当观察这个身体，生于不干净的地方，在母胎之中，从不净之处而出，外面用薄皮覆盖着。
English
English version Endurance. Having endured the resentment of sentient beings, it is easy to attain Dharma-endurance. Attaining Dharma-endurance means understanding that all dharmas neither arise nor cease, and their essence is emptiness. One who can believe and accept this Dharma is called 'Non-origination Endurance' and will receive the prediction of Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Those who wish to attain the Buddha's path should practice in this way. To attain the first Dhyana (meditative state), one must first practice these contemplations: either contemplate impurity, or contemplate dependent origination, or be mindful of Buddha-Samadhi (concentration), or practice Anapana (mindfulness of breathing). Afterwards, one can enter various Samadhis. Those who wish to attain the Buddha's path must first practice the Four Immeasurable Minds, and if they can enter the first Dhyana, it will be much easier. If a person of sharp faculties directly seeks the first Dhyana, they can contemplate the various faults of the five desires, which are like a pit of fire or a toilet. They can contemplate the realm of the first Dhyana as a cool pond, terraces, and pavilions, etc. The five hindrances (five mental obstacles to enlightenment) will then be removed, and they will attain the first Dhyana. Like the Rishi Liyi in the past, when he first learned meditation, he saw a corpse swollen, rotten, and foul-smelling. He carefully observed it in his mind and saw that his own body was no different from that corpse. He concentrated his mind in a quiet place and attained the first Dhyana. When the Buddha was meditating by the Ganges River, a bhikkhu (monk) of little learning asked the Buddha, 'How can one attain the Way?' The Buddha said, 'Do not take what does not belong to you.' The bhikkhu then understood the principle of the emptiness of dharmas and immediately attained the path. A learned person wondered why he had gained nothing and asked the Buddha. The Buddha said, 'Take a small stone from the Ganges River and wash it with the water from your clean water bottle.' The bhikkhu did as he was instructed. The Buddha asked, 'Is there more water in the Ganges River or in the clean water bottle?' The bhikkhu replied, 'The water in the Ganges River is incomparably more.' The Buddha said, 'Without using your fingers to wash, no matter how much water you use, it will be of no benefit. Practitioners should diligently strive to use the fingers of wisdom and Samadhi to wash away the defilements of the mind. If you do not do so, you cannot escape suffering.' The method of contemplating impurity: greed, hatred, and delusion are the roots of all diseases. Because of love for the body and attachment to desires, hatred arises. Being deluded by inverted views is being covered by ignorance. Generating thoughts of love and purity towards one's own internal and external body, after a long habit, one becomes deeply attached and difficult to remove. To escape greed, one should contemplate impurity. Hatred arises from external causes, but even so, it can be controlled. Like splitting bamboo, the first joint is difficult to split. Once greed is controlled, the other two afflictions will naturally subside. Those who practice the contemplation of impurity should observe this body, born in an impure place, in the womb, coming from an impure place, covered with a thin skin. --------------------------------------------------------------------------------
Chinese
内纯不净，然四大变为饮食充实其内。自观察从头至足，薄皮裹之内无一净者，脑膜涕唾脓血屎尿，略说则有三十六物，广则无量。犹如农夫开仓，善分别麻麦粟豆。行者深观见此身仓，种种恶露三十六物，如实分别内身如此，当知外身亦不异此。若心住相者，身体柔软心神快乐。心若不住，当自责心：“我从无数劫来随顺汝故，经历三涂受无穷苦。从今日去，我当供伏汝，汝且随我。”还摄其心令得成就。若极其身者，当观白骨，亦可入初禅。行者志求大乘，若命终随意所欲生诸佛前。若不尔者，必生兜率天，得见弥勒，定无有疑也。 初禅过患，内有觉观、外有火灾。二禅过患，内有喜乐、外有水灾。三禅过患，内有喘息、外有风灾。四禅地中过患都尽，三灾不及。 二十五有：四天下、六欲天、四恶道、四禅地、大梵天、无色界。第四禅地有五阿那含天，合二十五有。 五门禅经要用法 现代汉语译本：内心不纯净，然而四大（地、水、火、风）变化为饮食来充实它的内部。自我观察，从头到脚，薄薄的皮肤包裹着，内部没有一样是干净的，脑膜、鼻涕、唾液、脓、血、屎、尿，简略地说有三十六种不净之物，广而言之则有无量。犹如农夫打开粮仓，善于分辨麻、麦、粟、豆。修行者深入观察，见到这身体如同一个仓库，种种污秽之物，三十六种不净之物，如实地分辨。观察自身如此，应当知道外在的身体也不异于此。如果心执着于外相，身体会柔软，心神会快乐。如果心不执着，应当自我责备内心：‘我从无数劫以来，随顺你的缘故，经历地狱、饿鬼、畜生三恶道，遭受无穷的痛苦。从今天开始，我应当调伏你，你且随顺我。’还要收摄其心，令其得以成就。如果极其厌恶身体，应当观想白骨，也可以因此进入初禅。修行者立志追求大乘佛法，如果命终时，可以随意愿往生到诸佛的面前。如果不能这样，必定往生到兜率天（Tushita Heaven），得见弥勒（Maitreya），这是没有疑问的。 初禅的过患，内在有觉、观（initial application and sustained application of thought），外在有火灾。二禅的过患，内在有喜、乐（joy and happiness），外在有水灾。三禅的过患，内在有喘息（inhalation and exhalation），外在有风灾。四禅的境界中，过患都已消除，三灾无法到达。 二十五有：四大天下（four continents），六欲天（six heavens of desire），四恶道（four evil destinies），四禅地（four dhyana heavens），大梵天（Mahabrahma Heaven），无想天（non-perceptual heaven）。第四禅地有五阿那含天（five Pure Abodes），合起来是二十五有。 《五门禅经》的要用法