English
English version It can lead to Bodhi (BODHI, enlightenment), and it can realize Nirvana (NIRVANA, extinction). When contemplating the merits of non-ill-will thinking in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, contemplate ill-will thinking as being like a disease, like a sore, like an arrow causing harm, as being impermanent, suffering, empty, and non-self, as being changing, laborious, weak, and unstable, as being a law of decay, rapidly ceasing, decaying and not constant, unreliable and untrustworthy, as being a law of deterioration. When contemplating various ill-will thoughts in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, in order to cut off ill-will thinking, 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 mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, contemplate the Samadhi (SAMADHI, concentration) of loving-kindness and the path of the Samadhi of loving-kindness, contemplate the corresponding non-perception Samadhi, cessation Samadhi, and selective cessation. When contemplating in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, contemplate non-ill-will and the feelings, perceptions, volitions, and consciousness corresponding to non-ill-will, as well as the physical, verbal, and mental actions arising from them, and the non-corresponding mental formations, the mental seeking, even to the point of discernment, is called non-ill-will thinking. What is harmless thinking? Answer: Regarding all harmful thoughts, contemplate the faults of ill-will, saying that these harmful thoughts are unwholesome, and only the foolish believe, understand, accept, and uphold them. All Tathagatas (TATHAGATA, Buddhas) and their disciples, virtuous and noble people, jointly rebuke and detest them. They can cause self-harm, harm others, harm both, destroy wisdom, hinder wholesome qualities, and obstruct Nirvana. Upholding this Dharma (DHARMA, the teachings) does not generate penetrating wisdom, does not lead to Bodhi, and does not realize Nirvana. When contemplating the faults of various harmful thoughts in this way, the mental seeking, pervasive seeking, and close seeking, the mind manifesting, extremely manifesting, and presently manifesting, inferring, constructing, thinking, and discerning, is called harmless thinking. Furthermore, in order to cut off harmful thoughts, contemplate the merits of harmless thoughts, saying that harmlessness is a supremely wholesome Dharma, and only the noble and virtuous believe, understand, accept, and uphold it. All Tathagatas and their disciples, virtuous and noble people, jointly praise it. It does not cause self-harm, harm others, harm both, destroy wisdom, hinder wholesome qualities, and obstruct Nirvana. Upholding this Dharma can generate penetrating wisdom, lead to Bodhi, and realize Nirvana. --------------------------------------------------------------------------------
Chinese
是思惟无害寻功德时，诸心寻求乃至分别，名无害寻。复次思惟害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。如是思惟诸害寻时，诸心寻求乃至分别，名无害寻。复次为断害寻，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，名无害寻。复次思惟悲心定及道、悲心定相应无想定、灭定、择灭。如是思惟时，诸心寻求乃至分别，名无害寻。复次思惟无害及无害相应受想行识，及彼等起身语业心不相应行时，诸心寻求乃至分，别名无害寻。如世尊说： “乐灭诸恶寻， 勤修不净观， 常念断贪爱， 能坏坚固缚。” 三恶行者，谓身恶行、语恶行、意恶行。身恶行云何？答：断生命、不与取、欲邪行。复次断生命、不与取、非梵行。复次诸所有不善身业、诸所有非理所引身业、诸所有身业能障碍定，总名身恶行。语恶行云何？答：虚诳语、离间语、粗恶语、杂秽语。复次诸所有不善语业、诸所有非理所引语业、诸所有语业能障碍定，总名语恶行。意恶行云何？答：贪欲、瞋恚、邪见。复次诸所有不善意业、诸所有非理所引意业、诸所有意业能障碍定，总名意恶行。如世尊说： “若造身恶行、 语意恶行已 现代汉语译本：当思惟无害寻的功德时，心中所寻求乃至分别的，称为无害寻。进一步说，思惟有害寻如同疾病、毒疮、箭矢带来的恼害，是无常、苦、空、非我，是变动、劳累、羸弱、不坚固的，是迅速不停留、衰老朽坏、不恒常的，是不可靠、不可信赖、会变坏的。像这样思惟各种有害寻时，心中所寻求乃至分别的，称为无害寻。进一步说，为了断除有害寻，思惟它们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，心中所寻求乃至分别的，称为无害寻。进一步说，思惟悲心定（karuna-samadhi）以及通往悲心定的道路、与悲心定相应的无想定（asanjnasamapatti）、灭尽定（nirodha-samapatti）、择灭（pratisankhya-nirodha）。像这样思惟时，心中所寻求乃至分别的，称为无害寻。进一步说，思惟无害以及与无害相应的受（vedana）、想（samjna）、行（samskara）、识（vijnana），以及这些相应的起身语业和心不相应行时，心中所寻求乃至分别的，称为无害寻。正如世尊所说： ‘乐于灭除各种恶寻，勤奋修习不净观，常常忆念断除贪爱，能够摧毁坚固的束缚。’ 三种恶行是指身恶行、语恶行、意恶行。什么是身恶行？回答：断生命、不与取、欲邪行。进一步说，断生命、不与取、非梵行。进一步说，所有不善的身业、所有非理所引导的身业、所有身业能够障碍禅定，总称为身恶行。什么是语恶行？回答：虚诳语、离间语、粗恶语、杂秽语。进一步说，所有不善的语业、所有非理所引导的语业、所有语业能够障碍禅定，总称为语恶行。什么是意恶行？回答：贪欲、瞋恚、邪见。进一步说，所有不善的意业、所有非理所引导的意业、所有意业能够障碍禅定，总称为意恶行。正如世尊所说： ‘如果造作了身恶行、语恶行、意恶行，’
English
English version: When contemplating the merits of harmless thoughts, the mental seeking and distinguishing is called harmless thought. Furthermore, contemplating harmful thoughts as afflictions like disease, boils, or arrows, as impermanent, suffering, empty, and selfless, as changing, wearying, weakening, and unstable, as swiftly ceasing, decaying, and not constant, as unreliable, untrustworthy, and subject to change. When contemplating such harmful thoughts, the mental seeking and distinguishing is called harmless thought. Furthermore, to abandon harmful thoughts, contemplating their cessation as true peace, contemplating the path to their cessation as true liberation. When contemplating cessation and the path, the mental seeking and distinguishing is called harmless thought. Furthermore, contemplating the karuna-samadhi (compassion concentration) and the path to it, the asanjnasamapatti (non-perception attainment) corresponding to karuna-samadhi, nirodha-samapatti (cessation attainment), and pratisankhya-nirodha (cessation through wisdom). When contemplating thus, the mental seeking and distinguishing is called harmless thought. Furthermore, contemplating harmlessness and the vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) corresponding to harmlessness, and the corresponding physical, verbal, and mental actions and non-associated mental formations, the mental seeking and distinguishing is called harmless thought. As the World Honored One said: ‘Delighting in the cessation of all evil thoughts, diligently cultivating the contemplation of impurity, constantly mindful of abandoning craving, able to destroy strong bonds.’ The three evil actions are evil physical action, evil verbal action, and evil mental action. What is evil physical action? Answer: Taking life, taking what is not given, and sexual misconduct. Furthermore, taking life, taking what is not given, and non-celibacy. Furthermore, all unwholesome physical actions, all physical actions led by irrationality, all physical actions that can obstruct samadhi (concentration), are collectively called evil physical action. What is evil verbal action? Answer: False speech, divisive speech, harsh speech, and idle chatter. Furthermore, all unwholesome verbal actions, all verbal actions led by irrationality, all verbal actions that can obstruct samadhi, are collectively called evil verbal action. What is evil mental action? Answer: Greed, hatred, and wrong views. Furthermore, all unwholesome mental actions, all mental actions led by irrationality, all mental actions that can obstruct samadhi, are collectively called evil mental action. As the World Honored One said: ‘If one commits evil physical, verbal, and mental actions,’ -------------------------------------------------------------------------------- ， 不修对治者， 当堕于地狱。”
Chinese
三妙行者，谓身妙行、语妙行、意妙行。身妙行云何？答：离断生命、离不与取、离欲邪行。复次离断生命、离不与取、离非梵行。复次诸学身业、诸无学身业、诸善非学非无学身业，总名身妙行。语妙行云何？答：离虚诳语、离离间语、离粗恶语、离杂秽语。复次诸学语业、诸无学语业、诸善非学非无学语业，总名语妙行。意妙行云何？答：无贪、无瞋、正见。复次诸学意业、诸无学意业、诸善非学非无学意业，总名意妙行。如世尊说： “若修身妙行、 语意妙行已， 无余缘碍者， 当生天受乐。” 欲界、恚界、害界，及出离界、无恚界、无害界，如《法蕴论》说。欲界、色界、无色界，亦如《法蕴论》说。如世尊说： “诸有能遍知， 欲色无色界， 超一切依故， 当触无余依。 身证甘露界， 无漏不思议， 世尊说涅槃， 为饶益含识。” 色界、无色界、灭界，亦如《法蕴论》说。如世尊说： “住色界有情， 及住无色界， 不证知灭故， 定当往后有。 若遍知色界， 不住于无色， 趣向究竟灭， 后解脱生死。” 第二嗢柁南曰： 二三法有十， 世言依处行， 心 现代汉语译本： ‘不修习对治法门的人，将会堕入地狱。’ 三种妙行是指身妙行、语妙行和意妙行。什么是身妙行？答：远离杀生、远离不予取（偷盗）、远离欲邪行。进一步说，是远离杀生、远离不予取、远离非梵行。再进一步说，所有有学位的身业、所有无学位的身业、所有善良的非有学位非无学位的身业，总称为身妙行。什么是语妙行？答：远离虚妄语、远离离间语、远离粗恶语、远离杂秽语。进一步说，所有有学位的语业、所有无学位的语业、所有善良的非有学位非无学位的语业，总称为语妙行。什么是意妙行？答：没有贪婪、没有嗔恨、具有正见。进一步说，所有有学位的意业、所有无学位的意业、所有善良的非有学位非无学位的意业，总称为意妙行。正如世尊所说： ‘如果修习身妙行、语妙行和意妙行，没有其他因缘障碍，将会往生天界享受快乐。’ 欲界（Kāmadhātu， desire realm）、恚界（dveṣadhātu， realm of hatred）、害界（vihiṃsādhātu， realm of harm），以及出离界（naiṣkramyadhātu， realm of renunciation）、无恚界（avyāpādhātu， realm of non-hatred）、无害界（avihiṃsādhātu， realm of non-harm），正如《法蕴论》（Abhidharma-skandha-śāstra）所说。欲界（Kāmadhātu， desire realm）、色界（Rūpadhātu， form realm）、无色界（Arūpadhātu， formless realm），也如《法蕴论》（Abhidharma-skandha-śāstra）所说。正如世尊所说： ‘如果有人能够普遍地了解欲界（Kāmadhātu， desire realm）、色界（Rūpadhātu， form realm）和无色界（Arūpadhātu， formless realm），超越一切依赖，将会触及无余依（nirupadhisesa-nirvana）。以身证悟甘露界（amrta-dhatu），无漏且不可思议，世尊说涅槃（Nirvana），是为了饶益有情众生。’ 色界（Rūpadhātu， form realm）、无色界（Arūpadhātu， formless realm）、灭界（nirodha-dhatu， cessation realm），也如《法蕴论》（Abhidharma-skandha-śāstra）所说。正如世尊所说： ‘住在色界（Rūpadhātu， form realm）的有情，以及住在无色界（Arūpadhātu， formless realm）的有情，因为不证知灭（nirodha， cessation），必定会前往后有（future existence）。如果普遍地了解色界（Rūpadhātu， form realm），不住在无色界（Arūpadhātu， formless realm），趋向究竟的灭（nirodha， cessation），最终解脱生死。’ 第二个偈颂说： 二三法有十，世言依处行，心