Chinese
彼坐草蓐，结跏趺坐，世间所有遍思惟自行。行如是，为具足满阿练茹行。 问：何法乞食名？ 答：乞食，一坐后无食(无贮)。在丘冢间(修妒路)二行学道僧住处得，及乞食。彼住处得食，名谓信家日日来具足食施。或恐来为劳，外为立僧园堂，作已即中办具与食。乞食谓家家少多得乞食。是乞食若违二，非法行。彼一处食欲得食，檀越施我当食，作如是意于食乐着。世尊示行乞食。彼乞食来数数食，至于时，如是不得思惟。彼世尊制一食： “若如有人(四字)计常(二字)，思念有慕(四字)；得浆饭食(四字)知节(二字)，能自抑寤(四字)。”是得彼一坐食，复索好饮。佛听饮。大得种种饮，不能思惟。是世尊：“我用是为？弃斯饮。渴，水亦得止。是后食止。”彼如是一坐食，弃后澡浴涂身严饰其身。彼世尊：“我亦是食想贡高。食长身极供养之要，当坏尽捐丘冢间。”是故教丘冢间见丘冢间食所化，复彼丘冢间虫半消，膀胀欲坏烂脂血流漫骨髓，千身骨交乱。见已贡高止。如是比丘行具足满。有是为等书。 问：何法是根断？ 答：根断，不可强止、自制、不染有(修妒路)，根断。是根断：不可强止、自制、不染有。 问：是谁不可强止？ 答： 现代汉语译本： 他坐在草垫上，结跏趺坐，思惟世间一切，自行其道。如此修行，是为了圆满阿练若（Aranya，指远离人烟的寂静处）的修行。 问：什么叫做乞食？ 答：乞食是指，一天只坐一次，之后不再进食（没有储存食物）。在坟墓间（修妒路，Sutru，指佛经）或在修行学道的僧人居住的地方乞食，以及一般的乞食。在僧人居住的地方得到食物，被称为信徒每天都来供养充足的食物。或者担心信徒前来劳累，就在外面建立僧园堂，建成后就准备好食物供养。乞食是指挨家挨户乞讨，无论多少都接受。这种乞食如果违背了两种情况，就是非法的行为。第一种情况是，在一个地方吃饭还想得到更多的食物，心想施主会给我食物，我应当吃，这样就对食物产生了贪恋。世尊教导要实行乞食。如果乞食后还频繁地吃，到了时间还这样，就不能进行思惟。因此世尊制定了一日一食的制度： ‘如果有人（四字）总是（二字），思念贪求（四字）；得到粗糙的饭食（四字）知道节制（二字），能够自我约束不贪睡（四字）。’这样得到了一日一食，又去索取好的饮料。即使得到了各种各样的饮料，也不能进行思惟。因此世尊说：‘我用这些做什么呢？舍弃这些饮料吧。口渴时，水也可以止渴。之后就停止进食。’这样实行一日一食，却在之后洗澡、涂抹身体、装饰自己。世尊说：‘我也是因为食物而生起贡高我慢之心。食物滋养身体只是暂时的供养，终究会坏尽，应当丢弃在坟墓间。’因此教导（比丘）在坟墓间观察食物所化成的景象，又观察坟墓间被虫子啃食了一半的尸体，膨胀欲裂，腐烂的油脂和血液流淌，骨髓暴露，成千上万的尸骨交错混乱。看到这些景象后，贡高我慢之心就会停止。这样的比丘修行才能圆满。这些都记载在经书中。 问：什么叫做断除根本？ 答：断除根本是指，不可强行阻止、自我克制、不被染污（修妒路，Sutru，指佛经），这就是断除根本。这种断除根本是指：不可强行阻止、自我克制、不被染污。 问：什么人是不可强行阻止的？ 答：
English
English version: He sat on a grass mat, sitting in the lotus position, contemplating all things in the world, and practicing his own path. Practicing in this way is to fulfill the practice of Aranya (Aranya, referring to a quiet place far from human habitation). Question: What is called alms-begging? Answer: Alms-begging means sitting only once a day, and not eating afterwards (without storing food). Begging for food in the cemeteries (Sutru, referring to Buddhist scriptures) or in the places where monks who practice and learn the Way live, as well as general alms-begging. Obtaining food in the places where monks live is called the faithful coming to offer sufficient food every day. Or, fearing that the faithful will be tired from coming, they build a monastery hall outside, and after it is built, they prepare food for offering. Alms-begging means begging from house to house, accepting whatever amount is given. If this kind of alms-begging violates two situations, it is an illegal act. The first situation is wanting to get more food after eating in one place, thinking that the donor will give me food, and I should eat it, thus developing greed for food. The World Honored One taught to practice alms-begging. If one eats frequently after alms-begging, and still does so when the time comes, one cannot contemplate. Therefore, the World Honored One established the system of one meal a day: 'If someone (four words) always (two words), thinks of craving (four words); gets coarse rice (four words) knows restraint (two words), can restrain himself from being greedy for sleep (four words).' In this way, after getting one meal a day, one goes to ask for good drinks. Even if one gets all kinds of drinks, one cannot contemplate. Therefore, the World Honored One said: 'What do I use these for? Abandon these drinks. When thirsty, water can also quench thirst. Then stop eating.' In this way, after practicing one meal a day, one takes a bath, anoints the body, and adorns oneself. The World Honored One said: 'I also give rise to arrogance because of food. Food nourishes the body only for temporary offerings, and will eventually be destroyed, and should be discarded in the cemetery.' Therefore, he taught (bhikkhus) to observe the appearance of food transformed in the cemetery, and also to observe the corpse in the cemetery that has been half-eaten by insects, swollen and about to burst, with rotten grease and blood flowing, and bone marrow exposed, with thousands of bones intertwined and chaotic. After seeing these scenes, the mind of arrogance will stop. Such a bhikkhu's practice can be fulfilled. These are all recorded in the scriptures. Question: What is called cutting off the root? Answer: Cutting off the root means that it cannot be forcibly stopped, self-restrained, and not contaminated (Sutru, referring to Buddhist scriptures), this is cutting off the root. This kind of cutting off the root means: it cannot be forcibly stopped, self-restrained, and not contaminated. Question: Who is it that cannot be forcibly stopped? Answer: --------------------------------------------------------------------------------
Chinese
根起不可止。根不可止，如断马水谷，若不护根不可断。多与水草腹满，马不能行。若不随时，根不可强止，如瞎者亦当离淫，是故不可强止。知行界所不受，等思惟可护。或先师说根界去想，受弃不能至界，谓受自弃不染近，谓相似女人像，最好如见母见根。是三根断。 问：是近禅何法？ 答：近禅，忍无想(修妒路)等近思惟，是故近禅。前说解脱。 问：如前说四禅，何故说是？ 答：彼世间、出世间解脱，得是行必定解脱。是辈中间圣谛可得。如人度空野地，见园宅果树花实，彼意必定为不复饥饿、为近城郭。如思因缘为旷野地，淫怒痴为劳，善知识将导思惟，疾行阴界处，无常无我苦所有观。若欲是有忍(三忍)。增思惟不动，如梦中见乐、见其形像。苦时相见是想增，世间最好法。世尊想如是，是禅。行其中间觉见喜，是圣谛。时婆素跋陀(秦言今贤，人名也，得无著道)三法解脱度。初说𡂠未都(尽也，天竺品题皆在品后也)。 四阿鋡暮抄解第二(功德之第九名得，得之第二也) 问：何法是方便名？ 答：方便，戒、忧簸笞(息也)、智(修妒路)。方便是道义，谓是解脱为首(首，向也、前也)。是方便，三揵度：戒、息、智。 问：何故 现代汉语译本： 欲望的根源是无法完全停止的。如果欲望的根源无法停止，就像切断马的水源和草料供应一样，如果不保护好根源就无法断除。如果给予过多的水草，马腹胀就无法行走。如果不随时调整，欲望的根源就无法强行停止，就像盲人也应当远离淫欲一样，因此不可强行停止。了解行为的界限所不能接受的，通过正念思维可以守护。或者先师说，从根源上断除对色界的想法，接受舍弃，就不能到达色界，意思是接受自我舍弃就不会被染污，接近相似的女人形象，最好就像见到母亲一样看待，这就是断除三种欲望的根源。 问：什么是近禅的法门？ 答：近禅，是指忍辱、无想（修妒路，sutra）等接近正念思维，因此称为近禅。前面已经说过解脱。 问：如果前面已经说了四禅，为什么还要再说？ 答：因为通过世间禅和出世间禅的修行，必定可以获得解脱。这些人可以在中间获得圣谛。就像人在空旷的荒野中行走，看到园林、住宅、果树、花朵和果实，他心里必定认为不会再饥饿，并且接近了城郭。如果思考因缘就像在旷野中行走，淫欲、愤怒、愚痴就像劳累，善知识引导正念思维，迅速地观察阴、界、处，以及无常、无我、苦的本质。如果想要获得，就必须有忍辱（三忍）。增加正念思维，心不动摇，就像在梦中见到快乐，见到其形象。在痛苦时相见，是想念的增长，是世间最好的法。世尊这样想，这就是禅。在禅定中行走，觉察到喜悦，这就是圣谛。当时婆素跋陀（Vasubhadra，秦言今贤，人名也，得无著道）通过三种法门解脱而得度。最初说的是𡂠未都（Nirvāna，尽也，天竺品题皆在品后也）。 《四阿鋡暮抄解》第二（功德之第九名得，得之第二也） 问：什么法是方便之名？ 答：方便，是指戒律、忧簸笞（Upekṣā，息也，舍）、智慧（修妒路，sutra）。方便是通往正道的途径，意思是解脱为首要目标（首，向也、前也）。这种方便包括三种揵度（khandha，蕴）：戒律、禅定、智慧。 问：为什么
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English version: The root of desire cannot be completely stopped. If the root of desire cannot be stopped, it is like cutting off a horse's water and grass supply; if the root is not protected, it cannot be cut off. If too much water and grass are given, the horse will be unable to walk due to abdominal distension. If not adjusted according to the time, the root of desire cannot be forcibly stopped, just as a blind person should also stay away from lust; therefore, it cannot be forcibly stopped. Understanding what the boundaries of action cannot accept, can be guarded through mindfulness. Or the former teacher said, cutting off thoughts of the realm of form from the root, accepting abandonment, one cannot reach the realm of form, meaning accepting self-abandonment will not be contaminated, approaching similar images of women, it is best to see them as one would see one's mother; this is cutting off the three roots of desire. Question: What is the Dharma of Near-Dhyana (Jhana)? Answer: Near-Dhyana (Jhana) refers to forbearance, non-thought (Sutra) and other close contemplations; therefore, it is called Near-Dhyana (Jhana). Liberation has been discussed earlier. Question: If the Four Dhyanas (Jhanas) have already been discussed earlier, why are they being discussed again? Answer: Because through the practice of worldly and transcendental Dhyana (Jhana), liberation can certainly be attained. These people can attain the Noble Truths in between. It is like a person walking in a vast wilderness, seeing gardens, houses, fruit trees, flowers, and fruits; he will certainly think that he will no longer be hungry and is approaching a city. If contemplating on conditions is like walking in a wilderness, lust, anger, and ignorance are like fatigue, a good teacher guides mindfulness, quickly observing the aggregates, realms, and places, as well as the nature of impermanence, non-self, and suffering. If one wants to attain, one must have forbearance (three forbearances). Increasing mindfulness, the mind does not waver, just like seeing happiness in a dream, seeing its image. Seeing each other in times of suffering is an increase in thought, it is the best Dharma in the world. The World Honored One thinks like this, this is Dhyana (Jhana). Walking in Dhyana (Jhana), perceiving joy, this is the Noble Truth. At that time, Vasubhadra (秦言今贤, a person's name, attained the path of non-attachment) was liberated through three Dharmas. Initially, Nirvana (尽也, the title of the Indian texts are all after the chapter) was spoken of. The Second of the Four Agama (Āgama) Mūla Commentary (The ninth name of merit is attainment, the second of attainment) Question: What Dharma is called Upāya (Expedient Means)? Answer: Upāya (Expedient Means) refers to precepts, Upekṣā (息也, equanimity), and wisdom (Sutra). Upāya (Expedient Means) is the path to righteousness, meaning liberation is the primary goal (首, towards, front). This Upāya (Expedient Means) includes three Khandhas (aggregates): precepts, concentration, and wisdom. Question: Why -------------------------------------------------------------------------------- 重说戒？
Chinese
答我不前说戒有二：世间、出世间也。彼世间说，是出世间说。彼戒行为义。 问：彼何法？ 答：戒等口、行、命(修妒路)。等口、等行、等命，是三犍度戒。彼等口：妄言、两舌、粗言、不要言行离及余言，是等口。等行名杀、盗、淫行离，及余事等行。等命名比丘乞食住食，乞食衣床卧病医药自受是；余邪命。优婆塞离五事，彼刀、毒、酒、肉、众生(不卖)是等命。 问：是息何法？ 答：息，精进、念、定(修妒路)。具足灭息，若淫怒痴止，息彼为首(面也向也)。住是息是三：精进、念、定。彼精进名勤力，是义精进。如是说勤力说有。若能行去解脱，是故精进。 问：是何法？ 答：精进，信、行、不舍(修妒路)。信、行、不舍，是三精进，说彼施一切善行。是故信何义？一切善法最始，行一切善法最信，信二人行(信与人此二四信三宝)，是偈彼亦三。 问：何法？ 答：信，敬、喜行、得解(修妒路)。是信：敬、喜行、得解。彼敬名弃浊。浊，人过，恚嫉无羞耻过。如鸟、水牛猪交乱泉水，是浊说，是恶去得清。是恶意乱浊说，彼恶弃清。是敬、喜行、乐解脱，如病病身好食不欲，病差必欲得食。是恚依不乐闻法(恚 现代汉语译本 重说戒？ 答：我不重复说戒的原因有两个：世间的戒和出世间的戒。世间所说的戒，也是出世间所说的戒。这些戒律是为了行为的规范。 问：这些戒律具体指什么？ 答：戒律包括端正口业、端正行为、端正生活（修妒路）。端正口业、端正行为、端正生活，是三种犍度的戒律。端正口业是指远离妄语、两舌、恶口、绮语以及其他不正当的言语。端正行为是指远离杀生、偷盗、邪淫以及其他不正当的行为。端正生活是指比丘依靠乞食为生，接受乞食、衣服、床铺、卧具和医药；其他谋生方式都是邪命。优婆塞要远离五种行业，即不贩卖刀、毒药、酒、肉和众生，这叫做端正生活。 问：什么是止息之法？ 答：止息之法包括精进、念、定（修妒路）。完全的止息，就是指淫欲、嗔恚、愚痴的止息，以止息为首要。住于止息有三种：精进、念、定。精进是指勤奋努力，这是精进的含义。正如所说，勤奋努力是有益的。如果能够通过修行达到解脱，这就是精进。 问：精进又是什么？ 答：精进包括信心、实践、不舍（修妒路）。信心、实践、不舍，是三种精进，它们能带来一切善行。那么，信心的含义是什么？信心是一切善法的开端，实践是一切善法的行动，相信二人的行为（相信佛、法、僧三宝），这首偈颂也说明了三者。 问：什么是信？ 答：信包括恭敬、欢喜修行、获得解脱（修妒路）。信就是恭敬、欢喜修行、获得解脱。恭敬是指去除污浊。污浊是指人的过失，如嗔恚、嫉妒、无惭无愧等。就像鸟、水牛、猪搅乱泉水一样，这叫做污浊，去除恶念才能得到清净。这种恶意是混乱的污浊，去除它才能得到清净。恭敬、欢喜修行、乐于解脱，就像生病的人对美味佳肴没有食欲，病好后一定会想吃东西。嗔恚会让人不喜欢听闻佛法。