English
English version: Answer: I do not speak of all sentient beings, because of wrong views and ignorance, killing insects, committing the evil of stealing others' property, and doing these three evil deeds leads to downfall. If one possesses views that are the same as the right views of the world, one can attain a refuge; if one does not possess views that are the same as the right views of the world, one cannot attain a refuge. Therefore, there is immeasurable auspiciousness. The giving of food, with food as the foremost. Various other kinds of giving, with stupas (various images) as the foremost, with incense as the foremost (various offerings). Oneself receiving (two kinds of receiving, oneself and others), or receiving both. Therefore, both kinds of merit are complete, and one can obtain great rewards. Such giving is pure, as my former teacher said: using fundamental wealth to do, or having a thought or doing both, or using righteousness to do, the world is auspicious, this is the purity of skillful means, even a small giving can have great rewards. With the purity of conditions, even a small giving can obtain merit. Question: What is discipline (戒律, jie lǜ)? Answer: Discipline is the behavior of body and speech: receiving help from others, not harming others, increasing (Sutras (修妒路, xiū dù lù)). Discipline is called three correspondences, corresponding to the simultaneous arising of body and speech. Question: What is Dharma (法, fǎ)? Answer: Receiving help from others, not receiving help from others, increasing is. Receiving help from others means that one is hungry and weak, knowing not to disturb others and receiving help. Sentient beings knowing not to disturb other sentient beings (understood as not killing) is like this, not being greedy for others' property and wives is like this (although it is said to be receiving, it is actually not receiving, directly distinguishing the non-receiving of body and speech). Not receiving help from others, not telling lies, not engaging in divisive speech, not speaking harsh words, not speaking meaningless words, not being attached to receiving help from others. If the seven branches do not disturb others, helping others with all one's strength in various poverty situations, two common thoughts. The increase and continuation of blessings is like from now on, like killing without initially arising the intention, the middle increases a lot correspondingly. Like taking out money and getting the intention of reward, the arising and feeling of goodness. Like planting grains, the branches and leaves increase until the fruit is obtained. This continues until sleep increases, therefore increasing is discipline (not losing discipline even in dreams). Question: What is discrimination (分别, fēn bié)? Answer: Discrimination is meditation, immeasurable, formless (Sutras (修妒路, xiū dù lù)). Discrimination is good conduct, therefore one must discriminate. Like sesame oil and flowers mixed together, behavior must be discriminated. Like the pursuit of a king, like equally pursuing the rewards of a king, obtaining is because there is such a pursuit behavior. Pure rewards correspond, there is discrimination. The meaning of this meditation is four kinds of behavior. -------------------------------------------------------------------------------- 问：是何法？
Chinese
答：禅，淫行爱乐痛苦痛止(修妒路)。是四禅，初淫不善行止，善因缘系意住，离淫说。二自行说，自行自觉少，铃声欲止，是故无行(譬三定也铃，余音自行止，喻也)是自行止淫，前已说也。爱止三爱意欢喜如泉踊跃，是无(三禅无)淫行止、增止、苦痛乐痛止，乐痛乐身意无逼(乐痛止也)苦。外是彼无淫行爱，乐痛苦痛止，是四禅。 问：是为无量何法？ 答：无量者，慈悲喜护(修妒路)，是四无量想。众生无量、彼受因缘是无量、不是善能量，是故无量。是慈，名一切众生爱，谓意行一切众生，敏是身，念是慈等已。悲，苦恼众生爱、自身爱。喜，乐念众生，共系喜。护，无所作，众生他非法忍。若是众生作是相违见因缘，是故过忍护。已说无量。 问：何法无色？ 答：无色，虚空、识、无所有、有想无想处(修妒路)。处者依义也。众生是四分处，空色助、色恶见助，是故意无染。虚空因缘，意一定虚空，共系想彼虚空处。如何故虚空依？为有识。是故识因缘行识处，是亦依。无依解脱，谓无所作，是无所有处想。见恶相灭、见恐，一意有想无想处，是无色界。观空已说，已说无色分别说。是一切福德说。 问：是根何法？ 答： 问：这是什么法？ 答：是禅，指通过修行止息淫欲的爱恋和痛苦（修妒路，Sūtra）。这是四禅，最初停止淫欲等不善行为，以善的因缘系缚心意，远离淫欲。其次是自行解说，自行自觉欲望减少，因此没有行为（譬如三禅的定，其余音自行停止，是比喻）。这是自行停止淫欲，前面已经说过了。爱止，指对爱的意念欢喜如泉水般涌动，这是没有（三禅没有）淫欲行为的止息、增长的止息、苦痛和快乐的止息，快乐和痛苦对身心没有逼迫（快乐的止息）。外在是他们没有淫欲的爱，快乐和痛苦的止息，这就是四禅。 问：这是什么无量法？ 答：无量指的是慈、悲、喜、舍（护）（修妒路，Sūtra），这是四无量心。众生是无量的，他们所承受的因缘是无量的，不是善能衡量的，所以是无量的。慈，名为爱一切众生，意思是心意关怀一切众生，敏锐地对待他们的身体，念念不忘慈爱等等。悲，爱那些受苦恼的众生，如同爱自身。喜，快乐地思念众生，共同维系喜悦。舍（护），无所作为，对众生的非法行为忍耐。如果众生做出与这种相违背的行为，是因为见解的因缘，因此要过度忍耐和守护。已经说完了无量。 问：什么法是无色的？ 答：无色，指的是虚空处、识处、无所有处、非想非非想处（修妒路，Sūtra）。处，是依止的意思。众生是四种处所，空色帮助，色恶见帮助，因此心意没有污染。虚空的因缘，心意专注于虚空，共同维系对虚空处的思念。为什么说虚空是依止？因为有识。因此，识的因缘产生识处，这也是依止。无依解脱，指的是无所作为，这是无所有处的想法。见到恶的现象灭亡、见到恐惧，一心一意地处于非想非非想处，这是没有欲望的。观察空已经说过了，已经说过了无色的分别解说。这是一切福德的解说。 问：什么是根的法？
English
Question: What is this Dharma? Answer: It is Dhyana (meditation), referring to the cessation of lustful love and suffering through practice (Sūtra). This is the Four Dhyanas. Initially, it stops unwholesome actions like lust, binds the mind with wholesome causes and conditions, and separates from lust. Secondly, it is self-explained, self-aware that desires are reduced, therefore there is no action (like the Samadhi of the Third Dhyana, the remaining sound stops by itself, it's a metaphor). This is the self-stopping of lust, which has been said before. The cessation of love refers to the joy of the mind of love surging like a spring, which is the cessation of lustful actions (the Third Dhyana has no lustful actions), the cessation of increase, the cessation of suffering and pain, and happiness and pain do not oppress the body and mind (the cessation of happiness). Externally, they have no lustful love, and the cessation of happiness and pain, which are the Four Dhyanas. Question: What is this immeasurable Dharma? Answer: Immeasurable refers to Loving-kindness (mettā), Compassion (karuṇā), Sympathetic Joy (muditā), and Equanimity (upekkhā) (Sūtra), which are the Four Immeasurables. Sentient beings are immeasurable, and the causes and conditions they receive are immeasurable, not measurable by goodness, therefore they are immeasurable. Loving-kindness (mettā) is called love for all sentient beings, meaning the mind cares for all sentient beings, sensitively treats their bodies, and constantly remembers loving-kindness, etc. Compassion (karuṇā) is love for suffering sentient beings, like loving oneself. Sympathetic Joy (muditā) is joyfully thinking of sentient beings, jointly maintaining joy. Equanimity (upekkhā) is non-action, tolerating the unlawful actions of sentient beings. If sentient beings act contrary to this, it is because of the causes and conditions of views, therefore one must over-tolerate and protect. The immeasurable has been explained. Question: What Dharma is formless? Answer: Formless refers to the Sphere of Infinite Space (ākāsānañcāyatana), the Sphere of Infinite Consciousness (viññāṇañcāyatana), the Sphere of Nothingness (ākiñcaññāyatana), and the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana) (Sūtra). 'Sphere' means reliance. Sentient beings are in four spheres, the emptiness of form helps, the evil views of form help, therefore the mind is not contaminated. The cause and condition of emptiness is that the mind focuses on emptiness, jointly maintaining the thought of the sphere of emptiness. Why is emptiness relied upon? Because there is consciousness. Therefore, the cause and condition of consciousness produces the sphere of consciousness, which is also reliance. Liberation without reliance refers to non-action, which is the thought of the sphere of nothingness. Seeing the destruction of evil phenomena, seeing fear, being single-mindedly in the sphere of neither perception nor non-perception, this is without desire. Observing emptiness has been said, the separate explanation of the formless has been said. This is the explanation of all merits. Question: What is the Dharma of the root? --------------------------------------------------------------------------------
Chinese
根无悭、无恚、无痴(修妒路)。无悭、无恚、无痴，是三事根相。 问：是谁根？ 答：非前功德说也。是故一切解脱入法。是根如相应说，当使相应：一大、二相应(痴大恚悭入)。如无悭施、无恚戒、无痴分别。复无悭食施、无恚无恐施、无痴法施。复无悭无娆他、无恚不娆他、无痴增益，如是三戒。复无悭禅根、无恚无量、无痴无色，如是三分别。复无悭圣事、无恚忍、无痴闻，如是无恶根。如是一切善行根。如是无悭名所作行念不取无所为、无恚名恚灭助、无痴名无明无智灭助。是故根。 问：是无恶何法说？ 答：无恶：忍、闻、圣分(修妒路)。忍、闻、圣分，是三无恶说。无恶俗数义，随想所作，或不恐畏恶。世尊已说无恶极行者言：“是忍苦增，恶力自下无恚忍。”(修妒路)忍苦增力，恶力加数苦，增力无恶，恶力自下(下欣也)。厌苦是忍义。增力加无恶，不增力能，不能为说(心如死灰，恶声不出)。唯当恐畏众生恶发，谓增无恶是忍。小人来力加自下，足能报而不报是。自下是众生过，行过当忍，是义当说。苦寒暑饥、渴风暖起(修妒路)。苦名如增事。是二事起身恼不无意众生，恶众生因缘恶说。是故二依(外内)谓逼身，是当忍。是忍。 问：已说忍 现代汉语译本 无悭、无恚、无痴（修妒路，Sutras）。无悭、无恚、无痴，是这三件事的根本性质。 问：这是谁的根本？ 答：不是先前功德所说的。因此，一切解脱都进入此法。这是与根本相应的说法，应当使其相应：一大、二相应（痴大、恚、悭入）。例如无悭的布施、无恚的持戒、无痴的分别。再如无悭的食物布施、无恚无恐的布施、无痴的法布施。再如无悭的不恼害他人、无恚的不恼害他人、无痴的增益，这是三种戒律。再如无悭的禅定之根、无恚的无量心、无痴的无色界，这是三种分别。再如无悭的圣事、无恚的忍辱、无痴的听闻，这是无恶之根。像这样，一切善行都是根。像这样，无悭名为所作之行，念不取无所为；无恚名为恚灭之助；无痴名为无明无智灭之助。因此是根。 问：这无恶是指什么法而言？ 答：无恶：忍、闻、圣分（修妒路，Sutras）。忍、闻、圣分，是这三种无恶的说法。无恶是世俗的计数之义，随想所作，或者是不恐惧恶事。世尊已经说过无恶的极行者说：‘这是忍受痛苦的增长，恶的力量自然降伏，没有嗔恚的忍辱。’（修妒路，Sutras）忍受痛苦增长力量，恶的力量增加苦难的程度，增长力量就没有恶，恶的力量自然降伏（降伏是欣悦）。厌恶痛苦是忍辱的意义。增长力量增加无恶，不增长力量就不能，不能为此说法（心如死灰，恶声不出）。唯独应当恐惧众生的恶念萌发，所谓增长无恶就是忍辱。小人来加力自然降伏，足够报复而不报复就是。自然降伏是众生的过错，行为有过错应当忍受，这是应当说的意义。苦寒暑饥、渴风暖起（修妒路，Sutras）。苦是指像增长的事情。这两件事使身体烦恼，不是没有意义的众生，恶的众生因缘恶的说法。因此，内外二依是指逼迫身体，这是应当忍受的。这是忍辱。 问：已经说了忍辱