English
English version: ‘Therefore, one should stay away from greed, hatred, and ignorance (avidyā, referring to delusion and ignorance of the true nature of things), diligently cultivate wisdom, and quickly attain the end of all suffering.’ The three unwholesome thoughts (akuśala-vitarka) are: thoughts of desire (kāma-vitarka), thoughts of hatred (vyāpāda-vitarka), and thoughts of harm (vihiṃsā-vitarka). What are thoughts of desire? The answer is: the mental seeking, pervasive seeking, and close seeking of minds associated with desire and craving (kāma-rāga), the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, all of which are called thoughts of desire. What are thoughts of hatred? The answer is: the mental seeking, pervasive seeking, and close seeking of minds associated with hatred (dveṣa), the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, all of which are called thoughts of hatred. What are thoughts of harm? The answer is: the mental seeking, pervasive seeking, and close seeking of minds associated with harm (vihiṃsā), the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, all of which are called thoughts of harm. As the World-Honored One (Bhagavān, an epithet of the Buddha) said: ‘Evil thoughts subdue beings, causing them to see purity in impurity, greatly increasing greed and love, binding themselves with strong bonds.’ The three wholesome thoughts (kuśala-vitarka) are: thoughts of renunciation (nekkhamma-vitarka), thoughts of non-hatred (avyāpāda-vitarka), and thoughts of non-harm (avihiṃsā-vitarka). What are thoughts of renunciation? The answer is: contemplating the faults of thoughts of desire, namely that these thoughts of desire are unwholesome, and are believed and upheld by foolish people. All the Tathāgatas (Tathāgata, an epithet of the Buddha) and their disciples, virtuous and noble people, all despise and reject them, as they can cause harm to oneself, harm to others, harm to both, destroy wisdom, hinder the qualities of virtue, and obstruct nirvāṇa (nirvāṇa, the state of liberation from the cycle of rebirth). Upholding this dharma does not generate penetrating wisdom, does not lead to bodhi (bodhi, enlightenment), and does not realize nirvāṇa. When contemplating the faults of thoughts of desire in this way, the mental seeking, pervasive seeking, and close seeking, the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, are called thoughts of renunciation. Furthermore, in order to abandon thoughts of desire, contemplating the merits of thoughts of renunciation, namely that thoughts of renunciation are supremely wholesome, and are believed and upheld by the most venerable ones, all the Tathāgatas and their disciples, virtuous and noble people, all praise them, as they do not cause harm to oneself, harm to others, harm to both, do not destroy wisdom, do not hinder the qualities of virtue, and do not obstruct nirvāṇa. --------------------------------------------------------------------------------
Chinese
，受持此法能生通慧、能引菩提、能证涅槃。如是思惟出离寻功德时，诸心寻求乃至分别，名出离寻。复次思惟欲寻如病如痈如箭恼害，无常苦空非我转动，劳倦羸笃是失坏法，迅速不停衰朽非恒，不可保信是变坏法。如是思惟诸欲寻时，诸心寻求乃至分别，名出离寻。复次为断欲寻，思惟彼灭是真寂静，思惟彼道是真出离。如是思惟彼灭道时，诸心寻求乃至分别，名出离寻。复次思惟舍心定及道，舍心定相应无想定、灭定、择灭。如是思惟时，诸心寻求乃至分别，名出离寻。复次思惟出离及出离相应受想行识，及彼等起身语业心不相应行时，诸心寻求乃至分别，名出离寻。无恚寻云何？答：于诸恚寻思惟过患，谓此恚寻是不善法，诸下贱者信解受持，一切如来及诸弟子、贤贵善士共所呵厌，能为自害、能为他害、能为俱害、能灭智慧、能碍彼品、能障涅槃，受持此法不生通慧、不引菩提、不证涅槃。如是思惟诸恚寻过患时，诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，名无恚寻。复次为断恚寻，于无恚寻思惟功德，谓无恚寻是胜善法，是尊胜者信解受持，一切如来及诸弟子、贤贵善士共所称赞，不为自害、不为他害、不为俱害、不灭智慧、不碍彼品、不障涅槃，受持此法能生通慧、 现代汉语译本：受持此法能够产生通达的智慧，能够引导证得菩提（觉悟），能够证得涅槃（寂灭）。像这样思惟出离寻的功德时，各种心识的寻求乃至分别，就叫做‘出离寻’。再次，思惟欲寻就像疾病、像毒疮、像箭矢一样带来恼害，是无常、苦、空、非我的，是流转、劳累、虚弱的，是会失坏的法，迅速不停留，衰老朽坏不是恒常的，不可靠不能信任，是会变坏的法。像这样思惟各种欲寻时，各种心识的寻求乃至分别，就叫做‘出离寻’。再次，为了断除欲寻，思惟欲寻的灭尽才是真正的寂静，思惟通往灭尽的道路才是真正的出离。像这样思惟灭尽和道路时，各种心识的寻求乃至分别，就叫做‘出离寻’。再次，思惟舍心定以及与舍心定相应的无想定、灭尽定、择灭。像这样思惟时，各种心识的寻求乃至分别，就叫做‘出离寻’。再次，思惟出离以及与出离相应的受、想、行、识，以及这些受想行识所引发的身语业和心不相应行时，各种心识的寻求乃至分别，就叫做‘出离寻’。 无恚寻是什么？回答：对于各种恚寻思惟其过患，即这种恚寻是不善之法，被那些恶劣的人信奉理解和受持，一切如来（佛）以及诸位弟子、贤达高贵的善士共同呵斥厌恶，能够造成自身的损害，能够造成他人的损害，能够造成双方的损害，能够灭除智慧，能够妨碍善法，能够障碍涅槃，受持这种法不能产生通达的智慧，不能引导证得菩提，不能证得涅槃。像这样思惟各种恚寻的过患时，各种心识的寻求、普遍寻求、接近寻求，心显现、极度显现、当下显现，推测衡量构思描绘思惟分别，就叫做‘无恚寻’。再次，为了断除恚寻，对于无恚寻思惟其功德，即无恚寻是殊胜的善法，是被尊贵殊胜的人信奉理解和受持的，一切如来以及诸位弟子、贤达高贵的善士共同称赞，不会造成自身的损害，不会造成他人的损害，不会造成双方的损害，不会灭除智慧，不会妨碍善法，不会障碍涅槃，受持这种法能够产生通达的智慧
English
English version: Holding this Dharma can generate penetrating wisdom, can lead to Bodhi (enlightenment), and can realize Nirvana (extinction). When contemplating the merits of renunciation-seeking in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, contemplate desire-seeking as being like a disease, like a sore, like an arrow causing harm, as being impermanent, suffering, empty, and non-self, as being revolving, laborious, and weak, as being a law of decay, rapidly unceasing, decaying and not constant, unreliable and untrustworthy, as being a law of change. When contemplating various desire-seekings in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, in order to cut off desire-seeking, contemplate its cessation as true tranquility, contemplate the path to its cessation as true liberation. When contemplating cessation and the path in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, contemplate the equanimity-mind concentration and the path, the non-perception concentration corresponding to equanimity-mind concentration, the cessation concentration, and selective cessation. When contemplating in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, contemplate renunciation and the feelings, perceptions, volitions, and consciousness corresponding to renunciation, as well as the bodily and verbal actions and the mind-non-corresponding activities arising from them, the various mental searches and discriminations are called 'renunciation-seeking'. What is non-ill-will-seeking? Answer: Contemplate the faults of various ill-will-seekings, namely, that this ill-will-seeking is an unwholesome Dharma, believed, understood, and upheld by those who are wicked, and is jointly condemned and detested by all Tathagatas (Buddhas) and their disciples, virtuous and noble good people, capable of causing self-harm, capable of causing harm to others, capable of causing harm to both, capable of destroying wisdom, capable of hindering wholesome qualities, capable of obstructing Nirvana, and holding this Dharma cannot generate penetrating wisdom, cannot lead to Bodhi, and cannot realize Nirvana. When contemplating the faults of various ill-will-seekings in this way, the various mental searches, pervasive searches, near searches, the mind manifests, extremely manifests, presently manifests, speculating, measuring, conceiving, depicting, contemplating, and discriminating, are called 'non-ill-will-seeking'. Furthermore, in order to cut off ill-will-seeking, contemplate the merits of non-ill-will-seeking, namely, that non-ill-will-seeking is a supremely wholesome Dharma, believed, understood, and upheld by those who are noble and supreme, and is jointly praised by all Tathagatas and their disciples, virtuous and noble good people, incapable of causing self-harm, incapable of causing harm to others, incapable of causing harm to both, incapable of destroying wisdom, incapable of hindering wholesome qualities, incapable of obstructing Nirvana, and holding this Dharma can generate penetrating wisdom. --------------------------------------------------------------------------------
Chinese
能引菩提、能证涅槃。如是思惟无恚寻功德时，诸心寻求乃至分别，名无恚寻。复次思惟恚寻如病如痈如箭恼害，无常苦空非我转动，劳倦羸笃是失坏法，迅速不停衰朽非恒，不可保信是变坏法。如是思惟诸恚寻时，诸心寻求乃至分别，名无恚寻。复次为断恚寻，思惟彼灭是真寂静，思惟彼道是真出离。如是思惟彼灭道时，诸心寻求乃至分别，名无恚寻。复次思惟慈心定及道、慈心定相应无想定、灭定、择灭。如是思惟时，诸心寻求乃至分别，名无恚寻。复次思惟无恚及无恚相应受想行识，及彼等起身语业心不相应行时，诸心寻求乃至分别，名无恚寻。无害寻云何？答：于诸害寻思惟过恚，谓此害寻是不善法，诸下贱者信解受持，一切如来及诸弟子、贤贵善士共所呵厌，能为自害、能为他害、能为俱害、能灭智慧、能碍彼品、能障涅槃，受持此法不生通慧、不引菩提、不证涅槃。如是思惟诸害寻过患时，诸心寻求、遍寻求、近寻求，心显了、极显了、现前显了，推度构画思惟分别，名无害寻。复次为断害寻，于无害寻思惟功德，谓无害是胜善法，是尊胜者信解受持，一切如来及诸弟子、贤贵善士共所称赞，不为自害、不为他害、不为俱害、不灭智慧、不碍彼品、不障涅槃，受持此法能生通慧、能引菩提、能证涅槃。如 现代汉语译本 能引导菩提（BODHI，觉悟），能证得涅槃（NIRVANA，寂灭）。像这样思惟无恚寻的功德时，心中所寻求乃至分别的，就叫做无恚寻。再者，思惟恚寻就像疾病、像毒疮、像箭矢一样恼害，是无常、苦、空、非我的，是变动、劳累、羸弱、不坚固的，是失坏之法，迅速不停留，衰老朽坏不是恒常的，不可靠不能信任，是变坏之法。像这样思惟各种恚寻时，心中所寻求乃至分别的，就叫做无恚寻。再者，为了断除恚寻，思惟它的灭尽才是真正的寂静，思惟那灭尽之道才是真正的出离。像这样思惟灭尽和道时，心中所寻求乃至分别的，就叫做无恚寻。再者，思惟慈心定以及慈心定之道，思惟慈心定相应的无想定、灭尽定、择灭。像这样思惟时，心中所寻求乃至分别的，就叫做无恚寻。再者，思惟无恚以及与无恚相应的受、想、行、识，以及这些所引起的起身语业和心不相应行时，心中所寻求乃至分别的，就叫做无恚寻。 无害寻是什么呢？回答：对于各种害寻思惟其过患，说这害寻是不善之法，那些愚昧的人才信解受持，一切如来（TATHAGATA，佛）以及诸位弟子、贤达高贵的善人都共同呵斥厌恶它，它能造成自身的伤害、能造成他人的伤害、能造成双方的伤害、能灭除智慧、能妨碍善品、能障碍涅槃，受持这种法不能生起通达的智慧、不能引导菩提、不能证得涅槃。像这样思惟各种害寻的过患时，心中所寻求、普遍寻求、接近寻求，心显现、极度显现、现前显现，推度构画思惟分别，就叫做无害寻。再者，为了断除害寻，对于无害寻思惟其功德，说无害是殊胜的善法，是尊贵殊胜的人才信解受持，一切如来以及诸位弟子、贤达高贵的善人都共同称赞它，它不会造成自身的伤害、不会造成他人的伤害、不会造成双方的伤害、不会灭除智慧、不会妨碍善品、不会障碍涅槃，受持这种法能生起通达的智慧、能引导菩提、能证得涅槃。