English
English version Repeating the Precepts? Answer: There are two reasons why I do not repeat the precepts: worldly and otherworldly. The worldly precepts are also the otherworldly precepts. These precepts are for the regulation of behavior. Question: What are these precepts specifically referring to? Answer: The precepts include right speech, right action, and right livelihood (Sūtra). Right speech, right action, and right livelihood are the three *khandhas* (aggregates) of precepts. Right speech means abstaining from false speech, divisive speech, harsh speech, idle chatter, and other improper speech. Right action means abstaining from killing, stealing, sexual misconduct, and other improper actions. Right livelihood means that a *bhikṣu* (monk) lives by begging for food, accepting alms, clothing, bedding, and medicine; other means of livelihood are wrong livelihood. A *upāsaka* (lay follower) should abstain from five trades, namely not selling knives, poison, alcohol, meat, and living beings; this is called right livelihood. Question: What is the Dharma of cessation? Answer: The Dharma of cessation includes diligence, mindfulness, and concentration (Sūtra). Complete cessation refers to the cessation of lust, anger, and delusion, with cessation being the most important. Abiding in cessation has three aspects: diligence, mindfulness, and concentration. Diligence refers to effort and exertion, which is the meaning of diligence. As it is said, effort and exertion are beneficial. If one can attain liberation through practice, that is diligence. Question: What is diligence? Answer: Diligence includes faith, practice, and non-abandonment (Sūtra). Faith, practice, and non-abandonment are the three aspects of diligence, and they bring about all good deeds. So, what is the meaning of faith? Faith is the beginning of all good Dharmas, practice is the action of all good Dharmas, and believing in the actions of two people (believing in the Three Jewels of Buddha, Dharma, and Sangha), this verse also explains the three. Question: What is faith? Answer: Faith includes reverence, joyful practice, and attainment of liberation (Sūtra). Faith is reverence, joyful practice, and attainment of liberation. Reverence means removing defilement. Defilement refers to human faults, such as anger, jealousy, shamelessness, etc. Just as birds, water buffaloes, and pigs stir up spring water, this is called defilement, and removing evil thoughts leads to purity. This malicious intent is chaotic defilement, and removing it leads to purity. Reverence, joyful practice, and delight in liberation are like a sick person who has no appetite for delicious food, but after recovering from the illness, they will definitely want to eat. Anger makes people dislike hearing the Dharma. --------------------------------------------------------------------------------
Chinese
三毒侯举)，得善知识便乐行，然后彼如是念最好法，复为说是喜行也。得解名能持，如人蛇所啮，他功德分别医咒时，至意听如是如是咒语，彼能得差(功德是医有德)。得解等药吉利如是。贪淫为首，蛇啮人，佛世尊愍彼无行，或彼弟子愍为说法。彼谓法得解不异，彼能淫可息作，不他是得解，是信。 问：行名何等？ 答：行，勤起、常、念(修妒路)。勤起、常、念是三行。彼起谓作善。如钻下木燥末牛粪而起火，勤数数作。求索复求索是常。念，无乱念，一因缘相应。如火然发及冠，手但欲救之。是三勤行。 问：行是不舍何法？ 答：不舍，不离、不厌、不转(修妒路)。不离、不厌、不转，是三不舍。彼不离名不数数劳，缓精进作(劳，惓也)。不厌名久行，中无有果，意不厌。不转名中无有果有必当使有，不欲彼谓强行精进，如是弃。如是三能得果，如道所趣处。 问：已说精进行。是念何法？ 答：念身、痛、意、法，内、外、二不忘(修妒路)。内、外、二内外谓不忘，是三念。彼内念己身依内及余外、二内外。或内受阴、界、处。外他受、受不受二。或三结：内主、外主、二主。彼内主淫、外主恚，恚他不自恚。彼有是觉：“淫亦他作。”是不可义。内 现代汉语译本： 三毒炽盛时（三毒指贪嗔痴），若能遇到善知识便乐于修行，然后他这样想才是最好的方法，再为他说他所喜爱的修行方法。得到理解就叫做能坚持，就像人被蛇咬了，其他有功德的医生念咒时，专心致志地听那些咒语，他就能痊愈（功德就像医生具有医德）。得到理解就像得到吉祥的药物一样。以贪淫为首，就像蛇咬了人，佛世尊怜悯他没有修行，或者他的弟子怜悯他为他说法。他认为法得到理解没有差别，他能停止淫欲，不是其他，是得到理解，是信。 问：修行指的是什么？ 答：修行，是勤奋发起、持之以恒、专注忆念（修妒路，即经文）。勤奋发起、持之以恒、专注忆念是三种修行。其中发起是指做善事。就像钻木取火，用干燥的木头末和牛粪来生火，勤奋地反复做。寻求再寻求就是持之以恒。专注忆念，是没有杂念，与一个因缘相应。就像火烧着了头发和帽子，手只想赶快救火。这是三种勤奋的修行。 问：修行是不舍弃什么法？ 答：不舍弃，是不离、不厌、不转（修妒路，即经文）。不离、不厌、不转，是三种不舍弃。其中不离是指不要经常疲劳，要缓慢精进地做（劳，是疲倦的意思）。不厌是指长期修行，中间没有结果，意念也不厌倦。不转是指中间没有结果也一定要让它有结果，不要想那样就是强行精进，像那样就放弃了。像这样三种就能得到结果，就像道路所通往的地方。 问：已经说了精进修行。那么忆念的是什么法？ 答：忆念身、痛、意、法，内在、外在、二者内外都不忘记（修妒路，即经文）。内在、外在、二者内外是指不忘记，这是三种忆念。其中内在忆念自己的身体，依靠内在以及其余外在、二者内外。或者内在的受阴、界、处。外在他人的感受、感受不到的两种。或者三种执着：内在的主导、外在的主导、二者主导。其中内在的主导是淫欲、外在的主导是嗔恚，嗔恚他人而不是自己嗔恚。他有这样的觉悟：‘淫欲也是他人造成的。’这是不可思议的。内在
English
English version: When the three poisons (greed, hatred, and delusion) are rampant, if one encounters a virtuous teacher, one will gladly practice. Then, thinking in this way is the best method, and further explaining to them the practice they enjoy. Obtaining understanding is called being able to persevere, just as when a person is bitten by a snake, other virtuous doctors chant mantras, and the person attentively listens to those mantras, they can be cured (virtue is like a doctor possessing medical ethics). Obtaining understanding is like obtaining auspicious medicine. With lust as the head, it's like a snake biting a person. The World Honored One, the Buddha, pities those who have no practice, or his disciples pity them and explain the Dharma for them. They believe that there is no difference in understanding the Dharma. They can stop lust. It is not something else; it is obtaining understanding, it is faith. Question: What is meant by practice? Answer: Practice is diligent initiation, perseverance, and mindful recollection (Sutra). Diligent initiation, perseverance, and mindful recollection are the three practices. Among them, initiation refers to doing good deeds. It is like drilling wood to make fire, using dry wood shavings and cow dung to create fire, diligently doing it repeatedly. Seeking and seeking again is perseverance. Mindful recollection is without distractions, corresponding to a single cause and condition. It is like fire burning hair and a hat, the hand only wanting to quickly put out the fire. These are the three diligent practices. Question: What Dharma does practice not abandon? Answer: Not abandoning is not separating, not being weary, not changing (Sutra). Not separating, not being weary, not changing are the three non-abandonments. Among them, not separating means not being frequently tired, but slowly and diligently doing it (tired means weary). Not being weary means practicing for a long time, without results in the middle, but the mind is not weary. Not changing means that even if there are no results in the middle, one must make it have results, not thinking that is forced diligence, and giving up like that. Like this, the three can obtain results, just like the place where the road leads. Question: Diligent practice has already been spoken of. Then, what Dharma is recollected? Answer: Recollecting the body, feeling, mind, and Dharma, not forgetting the internal, external, and both internal and external (Sutra). Internal, external, and both internal and external refer to not forgetting. These are the three recollections. Among them, internal recollection is relying on the internal and the remaining external, and both internal and external. Or the internal aggregates of sensation, realms, and places. The external is the feelings of others, the two types of unfelt. Or the three attachments: internal dominance, external dominance, and both dominances. Among them, internal dominance is lust, external dominance is hatred, hating others instead of hating oneself. He has this realization: 'Lust is also caused by others.' This is inconceivable. Internal --------------------------------------------------------------------------------
Chinese
染发他，淫内着。如世尊说，女内女根等见。是修妒路。痴二相应，彼三结助三是念。彼身三如上说。如是痛、意、法，如是十二行念。 问：是三昧何法？ 答：定，空、无想、无愿(修妒路)。空、无想、无愿是三三昧。彼空所有空。 问：多有空，色空、舍空是。如是何空说？ 答：空，我作、所有作二不可见(修妒路)。我作、所有作二不可见是空。 问：何法我作所有作不可见。谓世尊说：“我本时名坻罗末婆罗门(我作)，见比丘我手是虚空(所有作也)。”是何法？ 答：是非。我作、所有作是俗数，谓我阴觉是我作。不是世尊所入，谓界善是所有作，彼世尊无，谓法印空。空世间观行常，彼及是吾我二知得，是故无见是空。 问：是无愿，愿何法？ 答：无愿，相应过去当来无作(修妒路)。无愿，无立是义(立住)。是意三无住：相应、过去、当来(相应，现在也、住止也)。是一切有为，如说处修妒路说。过去修妒路，彼有是觉己身泥洹不？是三受是不？(三也)何义一耶余耶？涅槃弃身无有因缘，彼觉相应一切思惟灭，是涅槃无尽觉相应。己身余不余不说，是故是彼不说是无愿。 问：是无想何法？ 答：无想，行、作、俱无 想(修妒路)。行、作、俱，谓弃是无想。略说一切有为弃。一切行作，谓作是行、谓行是作。如入无明福无福阿尼署(末尽)行作因，彼有近识持来是行，无明行作一切有为，是弃无想说。如法印，色想不可得，是说一切彼行作俱想去(引法经证)。一切是三义说。想知是定。 问：是智何法？ 答：智，见、分别、无学地相应(修妒路)。知是智，觉是义，彼三地住：见地、分别地、无学地。彼现是见。 问：何现？ 答：前未见圣地根力觉宝。分别，行。是说如浣濯极净衣，本香犹故香。香是后香，花香极香。如是见地净意禅，无量正受增因缘弃，最好香作，是分别。无学谓淫怒痴止、不有因缘，是无学地。 问：何见地智？ 答：见地，法、观、未知智(修妒路)。法智、观智、未知智，如是三见地。彼法智观智是义，如医知痈生熟以刀破，是后以指撩摩脉所趣向，令不伤脉然后割广。如是行者，淫行为苦无常，等无常行入见，苦止结弃。彼二智断耶、未断乎？如是行发思惟(未知智亦名耳)。如欲界无常，如是色界、无色界。彼已思惟智，色、无色行结弃。如是见苦淫行，利苦界法智。如是观智，如是色无色行未知智，如是习三，淫行利灭。息是法智，息是观智(结 现代汉语译本：想（Samjna， संज्ञा）。行、作、俱，是指舍弃这种无想的状态。简略地说，就是舍弃一切有为法。一切行作，是指造作是行，行是造作。例如，进入无明，福与非福的阿尼署（末尽）行作之因，那里有近识执持而来的是行，无明行作一切有为，就是舍弃无想的说法。如法印所说，色想不可得，这是说一切彼行作俱想都已离去（引用法经来证明）。一切都是用三种意义来说明。想知就是定。 问：这个智是什么法？ 答：智，是见、分别、无学地相应的（修妒路，Sutra）。知是智，觉是义，它们住在三个地：见地、分别地、无学地。它们显现的就是见。 问：什么显现？ 答：之前未曾见过的圣地根力觉宝。分别，是行。这就像浣洗得极其干净的衣服，原本的香味仍然存在。香是后来的香，花香极其芬芳。就像见地清净的意禅，无量正受增长的因缘舍弃，最好香味的造作，这就是分别。无学是指淫欲、嗔怒、愚痴止息，没有因缘，这就是无学地。 问：什么是见地智？ 答：见地，是法智、观智、未知智（修妒路，Sutra）。法智、观智、未知智，这三种就是见地。法智和观智是义，就像医生知道痈疮的生熟，用刀切开，然后用手指按压脉搏的走向，使不伤及脉搏，然后扩大切口。就像修行者，认为淫行是苦、无常，等等，以无常行进入见地，苦止息，结缚舍弃。这两种智是断除了结缚，还是未断除呢？就像这样发起思惟（未知智也称为耳）。就像欲界的无常，就像有色界、无色界。他们已经思惟的智，色界、无色界的行结缚舍弃。就像这样见到苦的淫行，利益苦界法智。就像这样观智，就像这样色界无色界的行未知智，就像这样习三，淫行利益灭。止息是法智，止息是观智（结