English
English version: The eyes can only see but cannot hear; the ears can only hear but cannot see; the nose can only know fragrance and foulness but cannot know taste; the mouth can only know taste but cannot know fragrance and foulness; the body can only know cold and warmth but cannot know taste. These five senses all belong to the mind, and the mind is the root. The Buddha said: 'Monks! Those who seek the path should rectify your minds. People, due to ignorance, follow the twelve links of dependent origination, and thus have birth and death. What are the twelve links of dependent origination? First is ignorance (Avidya), second is volitional action (Samskara), third is consciousness (Vijnana), fourth is name and form (Namarupa), fifth is the six sense bases (Sadayatana), sixth is contact (Sparsa), seventh is feeling (Vedana), eighth is craving (Trsna), ninth is grasping (Upadana), tenth is becoming (Bhava), eleventh is birth (Jati), and twelfth is death (Jaramarana). Those who perform good deeds will be reborn as humans; those who perform evil deeds will enter hell, the realm of hungry ghosts, the realm of animals, and the realm of spirits.' The Buddha sat in meditation, thinking that people have birth and death because of ignorance. 'What is ignorance? Originally coming from ignorance, one is born as a human and is still ignorant, the mind does not understand, the eyes are not open, and one does not know where one will go after death. Seeing the Buddha, one does not ask; seeing the scriptures, one does not read; seeing the Sramana (ascetic, religious wanderer) one does not serve; one does not believe in morality; seeing parents, one is not respectful; one does not contemplate the suffering of the world; one does not know how severe the punishments in hell are. This is called ignorance, and therefore birth and death do not cease. A person's death is as quick as a breath, and nothing is more fragile than human life. In the human body, there are three things that separate at death: consciousness (Vijnana) departs, the mind departs, and intention departs. These three constantly pursue each other. Those who perform evil deeds will enter hell, the realm of hungry ghosts, the realm of animals, and the realm of spirits; those who perform good deeds, these three also pursue each other, and they may be born in heaven or born as humans. Those who fall into these five paths (hell, hungry ghosts, animals, humans, heaven) are all because their minds are not upright.' The Buddha told the monks: 'You should all rectify your eyes, rectify your ears, rectify your noses, rectify your mouths, rectify your bodies, and rectify your minds. The body will eventually return to the earth, and the soul will not fall into Naraka (hell), the realm of animals, or the realm of spirits again. Look at families with wicked sons who are taken away by officials, all because their minds are not upright. There are a hundred parts in the human body, just as a cart has a hundred parts. People are mostly greedy and prone to anger, and do not contemplate the matters within themselves, and will fall into hell after death.' --------------------------------------------------------------------------------
Chinese
，后悔无所复及。我弃国捐转轮王，忧断生死，欲度世间人使得无为道，第一精进者，立得阿罗汉；第二精进者，得阿那含；第三精进者，得斯陀含；第四精进者，得须陀洹；虽不能大精进，当持五戒：不杀、不盗、不淫、不两舌、不饮酒。” 佛言：“人坐起常当思念四事。何等四？一者自观身，观他人身；二者自观痛痒，观他人痛痒；三者自观意，观他人意；四者自观法，观他人法。内复欲乱者，心当自端视身体，饥亦极、饱亦极、行亦极、住亦极、坐亦极、寒亦极、热亦极。卧欲来时，当自惊起，坐端心坐；心不端者，当起立；立不端者，当经行；心傥不端者，当自正。譬如国王将兵出斗，健者在前；既在前鄙复却，适欲却着羞后人。 “诸比丘！既弃家舍妻子、剃须发为沙门，虽一世勤苦，后长解脱。已得道者，内独欢喜，视妻如姊弟、视子如知识，无贪爱之心。常当慈哀十方诸天人民、地狱、饿鬼、畜生、蜎飞蠕动之类，皆使富贵安隐度脱，得无为之道。见虫兽，当以慈哀愍伤之，知生不复痴。能有是意者，常念师恩，事佛如人念父母；如狱中死罪囚，有贤者往请囚出囚。黠慧者常念贤者恩，比丘已得道者，当念佛，如是念经，当如人念饮食。 “诸比丘当转相承事，如弟事兄，中有痴 现代汉语译本： ……后悔也无济于事。我放弃了国家和转轮王（Chakravartin，拥有统治世界的轮宝的理想君主）的地位，忧虑的是断绝生死轮回，想要度化世间人，使他们获得无为之道（Nirvana，涅槃，一种没有痛苦和欲望的境界）：第一等精进的人，立即可以证得阿罗汉（Arhat，已达到涅槃，脱离轮回的圣人）；第二等精进的人，可以证得阿那含（Anagamin，不还果，不再返回欲界的圣人）；第三等精进的人，可以证得斯陀含（Sakridagamin，一来果，还需要再来欲界一次的圣人）；第四等精进的人，可以证得须陀洹（Srotapanna，入流果，进入圣者之流的圣人）。即使不能非常精进，也应当持守五戒：不杀生、不偷盗、不邪淫、不妄语、不饮酒。’ 佛说：‘人们坐着或站起来时，应当经常思念四件事。哪四件呢？一是观察自己的身体，也观察他人的身体；二是观察自己的感受，也观察他人的感受；三是观察自己的心念，也观察他人的心念；四是观察自己所遵循的法，也观察他人所遵循的法。内心如果生起淫欲的念头，应当端正自己的心念，仔细观察自己的身体，饥饿到了极点，饱食到了极点，行走到了极点，站立到了极点，坐着到了极点，寒冷到了极点，炎热到了极点，都是一样的。当睡意来袭时，应当惊醒自己，端正身心坐好；如果心念不端正，应当起身站立；如果站立也不端正，应当来回走动；如果心念仍然不端正，应当自己纠正。譬如国王率领军队出战，强健的士兵走在前面；既然走在前面却又想退却，如果退却就会被后面的人耻笑。’ ‘诸位比丘（Bhikkhu，佛教僧侣）！既然已经抛弃家庭、舍弃妻子儿女、剃除须发成为沙门（Sramana，出家修行者），即使一生勤苦修行，最终也能获得解脱。已经得道的人，内心独自欢喜，看待妻子如同姐妹，看待儿子如同朋友，没有贪爱之心。应当经常慈悲怜悯十方诸天人民、地狱、饿鬼、畜生、蜎飞蠕动之类，都使他们富贵安稳，度脱生死，获得无为之道。看见虫兽，应当以慈悲之心怜悯它们，明白生命并非愚昧无知。能够有这种想法的人，应当经常感念师长的恩德，侍奉佛陀如同人们思念父母；如同监狱中被判死刑的囚犯，有贤人前往请求释放他。聪明的人经常感念贤人的恩德，比丘已经得道的人，应当忆念佛陀，如此忆念佛经，应当如同人们思念饮食。’ ‘诸位比丘应当互相承事，如同弟弟侍奉兄长，其中有愚痴
English
English version: ...regret is of no avail. I abandoned my kingdom and the status of a Chakravartin (ideal universal ruler possessing the Wheel Jewel), worried about severing the cycle of birth and death, desiring to liberate the people of the world, enabling them to attain the Unconditioned Path (Nirvana, a state without suffering and desire): the most diligent can immediately attain Arhatship (Arhat, a perfected being who has attained Nirvana and is free from rebirth); the second most diligent can attain Anagamin (Non-Returner, who will not return to the desire realm); the third most diligent can attain Sakridagamin (Once-Returner, who will return to the desire realm only once more); the fourth most diligent can attain Srotapanna (Stream-Enterer, who has entered the stream of holiness). Even if one cannot be extremely diligent, one should uphold the five precepts: do not kill, do not steal, do not engage in sexual misconduct, do not lie, and do not consume intoxicants.’ The Buddha said, ‘People should constantly contemplate four things when sitting or standing. What are the four? First, observe one's own body and also observe the bodies of others; second, observe one's own feelings and also observe the feelings of others; third, observe one's own thoughts and also observe the thoughts of others; fourth, observe one's own dharma and also observe the dharma of others. If lustful thoughts arise in the mind, one should correct one's mind and carefully observe one's body, whether extremely hungry, extremely full, extremely walking, extremely standing, extremely sitting, extremely cold, or extremely hot, it is all the same. When sleepiness comes, one should startle oneself awake, sit upright with a correct mind; if the mind is not correct, one should stand up; if standing is also not correct, one should walk back and forth; if the mind is still not correct, one should correct oneself. For example, a king leads his troops into battle, and the strong soldiers are in the front; if they are in the front but want to retreat, they will be ridiculed by those behind them if they retreat.’ ‘Monks (Bhikkhu, Buddhist monks)! Since you have abandoned your families, forsaken your wives and children, and shaved your heads to become Sramanas (Sramana, wandering ascetics), even if you endure hardship in this life, you will eventually attain liberation. Those who have attained the Path rejoice inwardly, viewing their wives as sisters, viewing their sons as acquaintances, without any attachment. You should always have compassion for all the gods and people in the ten directions, as well as those in hell, hungry ghosts, animals, and all kinds of creatures, enabling them to be wealthy and secure, to escape birth and death, and to attain the Unconditioned Path. When you see insects and animals, you should have compassion for them, knowing that life is not ignorant. Those who can have this thought should always remember the kindness of their teachers, serving the Buddha as people remember their parents; like a prisoner sentenced to death in prison, a virtuous person goes to request the prisoner's release. Wise people always remember the kindness of the virtuous person, and monks who have attained the Path should remember the Buddha, and remember the scriptures as people remember food.’ ‘Monks, you should serve each other as a younger brother serves an older brother. Among you, there are foolish --------------------------------------------------------------------------------
Chinese
者，当问黠者，展转相教；问黠者如暝中有灯火，无得阴谋作恶、无得诤讼。见金银当如见土，无得妄证人入罪法，语言无得妄中伤人意。不闻莫言闻、不见莫言见，行道当低头视，地虫无得蹈杀。无得目贪人妇女，无得形相人妇女。坐自思惟，去贪爱之心，乃得为道耳。” 佛告诸比丘：“欲求道者，当端汝心，于闲处坐，自呼吸其气息，知息短长。长息不报，形体亦极；闭气不息，形体亦极。分别思惟，形体谁作者？心当视内，亦当观外。自思惟欢然，与人有异心，当是时不用天下珍宝。心稍欲随正道，意复小动者，即还自守其意，意即为还。譬如人有镜，镜不明则不见其形，磨去其垢，乃自见形。人以去贪淫、瞋恚、愚痴，譬如磨镜。端自思惟，天下无坚固，皆无有常。” 佛告诸比丘：“持心当如四方石，石在中庭，雨堕不能坏、日炙亦不能消、风吹亦不能动，持心当如石。” 佛言：“天下人心，如流水中有草木，各自流行，不相顾望。前者亦不顾后，后者亦不顾前，草木流行，各自如故。人心亦如是，一念来、一念去，亦如草木前后不相顾望。于天上天下无所复乐，寄居天地间，弃身不复死。道成乃知师恩，见师即承事，不见者思惟其教诫，如孝子念父母。意定乃有一心，便慈哀天下 现代汉语译本：佛陀说：‘应当请教聪明的人，辗转互相教导。请教聪明的人就像在黑暗中有灯火一样。不要暗中策划作恶，不要争讼。见到金银应当像见到泥土一样，不要胡乱作证使人入罪。说话不要胡乱中伤别人的心意。没有听到的不要说听到，没有见到的不要说见到。行走时应当低头看，不要踩死地上的虫子。不要用眼睛贪恋别人的妇女，不要以貌取人评判妇女。坐着时要自我反省，去除贪爱之心，才能得道。’ 佛陀告诉各位比丘：‘想要寻求真道的人，应当端正你们的心，在安静的地方坐着，自己呼吸气息，知道气息的短长。长长的呼吸不回报，形体也会疲惫；闭气不呼吸，形体也会疲惫。分别思惟，形体是谁造作的？心应当向内看，也应当向外观看。自我思惟而感到欢喜，与别人有不同的想法时，这个时候不要贪恋天下的珍宝。心稍微想要跟随正道，意念又稍微动摇时，就立刻回头守护自己的意念，意念就会回归。譬如人有一面镜子，镜子不干净就看不见自己的形貌，擦去镜子上的污垢，才能看见自己的形貌。人去除贪淫、嗔恚（Chenhui，愤怒）、愚痴，就像擦拭镜子一样。端正自己的思惟，天下没有坚固的东西，一切都是无常的。’ 佛陀告诉各位比丘：‘保持心念应当像四方石头一样，石头在院子中间，雨水落下不能损坏它，太阳照射也不能消融它，风吹也不能动摇它，保持心念应当像石头一样。’ 佛说：‘天下人心，就像流水中的草木，各自流行，不互相顾盼。前面的不顾后面的，后面的也不顾前面的，草木流行，各自如故。人心也是这样，一个念头来，一个念头去，也像草木前后不互相顾盼。对于天上天下没有什么可留恋的，寄居在天地之间，舍弃身体不再死去。道成之后才知道师父的恩情，见到师父就承事，没见到师父就思惟他的教诲，就像孝顺的儿子思念父母一样。意念安定才能有一心，才能慈悲怜悯天下。’