Chinese
非我；于妙界有善巧作意，思惟非常苦空非我。于善、不善、无记界有善巧作意，思惟非常苦空非我。于学、无学界有善巧作意，思惟非常空非我；于非学非无学界有善巧作意，思惟非常苦空非我。于有漏界有善巧作意，思惟非常苦空非我；于无漏界有善巧作意，思惟非常苦空非我。于有为界有善巧作意，思惟非常苦空非我；于无为界有善巧作意，思惟空非我。复次，如有苾刍如实知见过去未来现在作意、善不善无记作意、欲界系色界系无色界系作意、学无学非学非无学作意、见所断修所断非所断作意，于如是等种种作意，解了乃至毗钵舍那，是谓作意善巧。 复有二法，谓质直、柔和者，质直云何？答：心不刚性、心不强性、心不硬性、心纯质性、心正直性、心润滑性、心柔软性、心调顺性，是谓质直。柔和云何？答：身不刚性、身不强性、身不硬性、身纯质性、身正直性、身润滑性、身柔软性、身调顺性，是谓柔和。 复有二法，谓堪忍、可乐者，堪忍云何？答：谓能忍受寒热饥渴风日蚊虻蛇蝎等触，又能忍受他粗恶语，能起身中猛利切心夺命苦受，是谓堪忍。可乐云何？答：设有事至，不可容纳、不可矜持、不可回转、不可忍耐，而能于彼不暴不恶、不粗不犷，堪忍可乐易可共住，止息众恶。若有 现代汉语译本 非我；对于妙界，以善巧的作意（Manasikara，心理活动）思惟，观想它是无常、是苦、无我。对于善、不善、无记界，以善巧的作意思惟，观想它是无常、是苦、无我。对于学、无学界，以善巧的作意思惟，观想它是无常、是空、无我；对于非学非无学界，以善巧的作意思惟，观想它是无常、是苦、无我。对于有漏界，以善巧的作意思惟，观想它是无常、是苦、无我；对于无漏界，以善巧的作意思惟，观想它是无常、是苦、无我。对于有为界，以善巧的作意思惟，观想它是无常、是苦、无我；对于无为界，以善巧的作意思惟，观想它是空、无我。此外，如果有一位比丘如实地知见过去、未来、现在的作意，善、不善、无记的作意，欲界系、色界系、无色界系的作意，学、无学、非学非无学的作意，见所断、修所断、非所断的作意，对于像这样的种种作意，理解乃至毗钵舍那（Vipassanā，内观），这就是所谓的作意善巧。 又有两种法，称为质直、柔和。什么是质直？回答：心不刚硬、心不强硬、心不僵硬，心纯真质朴、心正直、心润滑、心柔软、心调顺，这就是所谓的质直。什么是柔和？回答：身不刚硬、身不强硬、身不僵硬，身纯真质朴、身正直、身润滑、身柔软、身调顺，这就是所谓的柔和。 又有两种法，称为堪忍、可乐。什么是堪忍？回答：就是能够忍受寒冷、炎热、饥饿、干渴、风吹日晒、蚊虫叮咬、蛇蝎等触，又能够忍受他人粗暴恶劣的言语，能够忍受身体中猛烈、切肤、夺命的痛苦感受，这就是所谓的堪忍。什么是可乐？回答：如果遇到事情，无法容纳、无法控制、无法改变、无法忍耐，却能够对它不暴躁、不恶劣、不粗鲁、不狂暴，堪忍可乐，容易相处，止息各种恶行。如果有人
English
English version 'Not-self'; Regarding the realm of the subtle, with skillful attention (Manasikara, mental activity), contemplate impermanence, suffering, and not-self. Regarding the realms of wholesome, unwholesome, and neutral, with skillful attention, contemplate impermanence, suffering, and not-self. Regarding the realms of learning and no-more-learning, with skillful attention, contemplate impermanence, emptiness, and not-self; regarding the realm of neither-learning-nor-no-more-learning, with skillful attention, contemplate impermanence, suffering, and not-self. Regarding the realm of outflows, with skillful attention, contemplate impermanence, suffering, and not-self; regarding the realm of no outflows, with skillful attention, contemplate impermanence, suffering, and not-self. Regarding the conditioned realm, with skillful attention, contemplate impermanence, suffering, and not-self; regarding the unconditioned realm, contemplate emptiness and not-self. Furthermore, if a Bhikkhu (Buddhist monk) truly knows and sees the attention of the past, future, and present, the attention of wholesome, unwholesome, and neutral, the attention of the desire realm, the form realm, and the formless realm, the attention of learning, no-more-learning, and neither-learning-nor-no-more-learning, the attention to be abandoned by seeing, to be abandoned by cultivation, and not to be abandoned, regarding such various attentions, understanding up to Vipassanā (insight meditation), this is called skillful attention. Furthermore, there are two qualities, namely, integrity and gentleness. What is integrity? The answer: a mind that is not rigid, not forceful, not stiff, a mind that is purely honest, upright, smooth, soft, and well-tamed, this is called integrity. What is gentleness? The answer: a body that is not rigid, not forceful, not stiff, a body that is purely honest, upright, smooth, soft, and well-tamed, this is called gentleness. Furthermore, there are two qualities, namely, forbearance and delightfulness. What is forbearance? The answer: it is the ability to endure cold, heat, hunger, thirst, wind, sun, mosquitoes, and the touch of snakes and scorpions, and also the ability to endure the harsh and evil words of others, and to endure the intense, cutting, and life-threatening painful sensations in the body, this is called forbearance. What is delightfulness? The answer: if something happens that cannot be accommodated, cannot be controlled, cannot be changed, cannot be endured, yet one is able to be not violent, not evil, not rude, not fierce towards it, being forbearing and delightful, easy to live with, ceasing all evil deeds. If someone --------------------------------------------------------------------------------
Chinese
事至，可能容纳、可能矜持、可能回转、可能忍耐、亦能于彼不暴不恶、不粗不犷，堪忍可乐易可共住，止息众恶，是谓可乐。 复有二法，谓和顺、供养者，和顺云何？答：若有乐作、可喜乐语、可爱味语，容貌熙怡远离频蹙，先言慰问：“具寿善来。事可忍不？可存济不？安乐住不？食易得不？”乐作如是可喜语等诸悦豫事，是谓和顺。供养云何？答：供养有二种：一、财供养；二、法供养。财供养云何？答：以可意色声香味触、衣服饮食卧具医药及余资具，于他有情能惠能施能随惠施、能弃能舍能遍弃舍，是谓财供养。法供养云何？答：以素呾缆或毗奈耶或阿毗达磨，或亲教语或轨范语或传授藏，或余随一可信者语，于他有情能惠能施能随惠施、能弃能舍能遍弃舍，是谓法供养。如是二种，总名供养。 复有二法，谓具念、正知者，具念云何？答：若依出离、远离、善法，诸念随念、专念、忆念，不忘不失、不遗不漏，不失法性、心明记性，是谓具念。正知云何？答：若依出离、远、善法，于法拣择、极拣择、最极拣择，解了、等了、近了、遍了，机黠通达审察聪睿，觉明慧行毗钵舍那，是谓正知。 复有二法，谓思择力、修习力者，思择力云何？答：如世尊说：苾刍当知，诸多闻圣弟子应 现代汉语译本： 事情发生时，能够包容，能够自持，能够回旋，能够忍耐，并且能够对他人不粗暴不恶劣，不粗鲁不狂野，能够忍受，令人喜悦，容易相处，能够一起生活，止息各种恶行，这就叫做令人喜悦。 又有两种方法，叫做和顺、供养。什么叫做和顺？回答：如果有令人乐于去做的事情，令人喜悦的言语，令人喜爱的言语，容貌和蔼可亲，远离愁眉苦脸，先主动慰问：‘具寿（Gushou，对年长出家者的尊称），您好！事情还可以忍受吗？还可以维持生活吗？安乐地居住吗？食物容易得到吗？’乐于去做这些令人喜悦的事情，这就叫做和顺。什么叫做供养？回答：供养有两种：一是财供养；二是法供养。什么叫做财供养？回答：用令人满意的色、声、香、味、触、衣服、饮食、卧具、医药以及其他资具，对于其他有情众生能够惠予、能够施舍、能够随顺惠施，能够放弃、能够舍弃、能够普遍放弃舍弃，这就叫做财供养。什么叫做法供养？回答：用素呾缆（Sutram，经）、或毗奈耶（Vinaya，律）、或阿毗达磨（Abhidharma，论），或亲教师的教导、或轨范师的教导、或传授的经典，或任何其他可信者的言语，对于其他有情众生能够惠予、能够施舍、能够随顺惠施，能够放弃、能够舍弃、能够普遍放弃舍弃，这就叫做法供养。像这样的两种，总称为供养。 又有两种方法，叫做具念、正知。什么叫做具念？回答：如果依靠出离、远离、善法，各种念头随之忆念、专心忆念、忆念不忘不失、不遗漏，不失去法性、内心明记的性质，这就叫做具念。什么叫做正知？回答：如果依靠出离、远离、善法，对于法进行拣择、极其拣择、最极其拣择，理解、等同理解、接近理解、普遍理解，机敏聪慧通达审察，觉悟明了智慧的行为，毗钵舍那（Vipashyana，内观），这就叫做正知。 又有两种方法，叫做思择力、修习力。什么叫做思择力？回答：就像世尊所说：苾刍（Bichu，比丘）应当知道，多闻的圣弟子应该……
English
English version: When things happen, one can be accommodating, one can be self-restrained, one can be flexible, one can be patient, and one can be neither violent nor malicious, neither rude nor wild towards others. One can endure, be joyful, easy to get along with, and live together, ceasing all evils. This is called being delightful. Furthermore, there are two practices: namely, being harmonious and making offerings. What is being harmonious? The answer is: If there are things that one enjoys doing, pleasant speech, and lovely words, with a kind and cheerful countenance, avoiding frequent frowns, and proactively offering greetings: 'Venerable Sir (Gushou, an honorific for elder monks), welcome! Are things bearable? Can you sustain your life? Are you living in peace? Is food easy to obtain?' Being happy to do such pleasant things is called being harmonious. What is making offerings? The answer is: There are two types of offerings: one is material offerings, and the other is Dharma offerings. What are material offerings? The answer is: Using agreeable sights, sounds, smells, tastes, touches, clothing, food, bedding, medicine, and other necessities, being able to bestow, give, and follow with giving, being able to renounce, relinquish, and completely renounce and relinquish to other sentient beings, this is called material offerings. What are Dharma offerings? The answer is: Using Sutras (Sutram, discourses), or Vinaya (Vinaya, monastic rules), or Abhidharma (Abhidharma, philosophical treatises), or the teachings of one's preceptor, or the teachings of one's instructor, or transmitted scriptures, or any other words of a trustworthy person, being able to bestow, give, and follow with giving, being able to renounce, relinquish, and completely renounce and relinquish to other sentient beings, this is called Dharma offerings. These two types together are called offerings. Furthermore, there are two practices: namely, mindfulness and right knowledge. What is mindfulness? The answer is: If relying on renunciation, detachment, and wholesome qualities, various thoughts are recollected, focused upon, remembered without forgetting or losing, without omitting or overlooking, without losing the nature of Dharma, with a clear and mindful mind, this is called mindfulness. What is right knowledge? The answer is: If relying on renunciation, detachment, and wholesome qualities, one discerns, thoroughly discerns, and most thoroughly discerns the Dharma, understanding, equally understanding, closely understanding, and universally understanding, being quick-witted, intelligent, insightful, discerning, and wise, with awakened and clear wisdom, practicing Vipashyana (Vipashyana, insight meditation), this is called right knowledge. Furthermore, there are two practices: namely, the power of reflection and the power of cultivation. What is the power of reflection? The answer is: As the World Honored One said: Monks (Bichu, Bhikshus), you should know that well-learned noble disciples should... --------------------------------------------------------------------------------
Chinese
如是学，诸身恶行，现法当来招恶异熟，谓我若行身恶行者，现自厌毁，亦复为他天神诸佛之所诃责，亦为有智同梵行者以法讥嫌，一切世界恶名流布，身坏命终堕险恶趣生于地狱。由正了知诸身恶行，现法当来招恶异熟，故能勤断诸身恶行，亦能勤修诸身妙行。于语恶行及意恶行广说亦尔，乃至勤修语意妙行。若能如是因思择，依思择、住思择，断不善法、修诸善法，说名思择亦名为力，是谓思择力。修习力云何？答：如世尊说：苾刍当知，诸多闻圣弟子修念等觉支，依止厌、依止离、依止灭，回向于舍；修择法、精进、喜、轻安、定、舍等觉支。依止厌、依止离、依止灭，回向于舍。若能如是因修习、依修习、住修习，断不善法、修诸善法，说名修习亦名为力，是谓修习力。问：何故名力？答：以因此力、依此力、住此力，能断能碎能破一切结缚、随眠、随烦恼缠，故名为力。 复有二法，谓不护根门、食不知量者，不护根门云何？答：如世尊说：苾刍当知，无闻异生眼见色已，由眼根故取相随好，即于是处不护眼根，由住不护起世贪忧，恶不善法随心生长。彼于眼根不防不守，由斯故说不护眼根。以不护眼根贪瞋痴生长，耳鼻舌身意根亦尔。且说意根者，谓意了法已，由意根故取相随好，即于是处不护意 根，由住不护起世贪忧，恶不善法随心生长。彼于意根不防不守，由斯故说不护意根，以不护意根贪瞋痴生长，彼由发起非理思择。眼见诸色、耳闻诸声、鼻嗅诸香、舌尝诸味、身觉诸触、意了诸法，于六根门不防、不等防、不遍防、不藏、不覆、不蔽、不寂静、不调伏、不守护，是谓不护根门。食不知量云何 答：如世尊说：苾刍当知，无闻异生不思择而食，为勇健故、为傲逸故、为颜貌故、为端严故而食所食。不思择而食者，谓住非理所引思择而食所食。为勇健故食所食者，谓如一类食所食时起如是心：我食此食，必使饱满，令身勇健，能作重业能荷重担，资益寿量久住世间，能摧怨敌、能越车乘、能远跳掷、能作种种世间掉戏。为傲逸故食所食者，谓如一类食所食时，起如是心：我食此食，必使饱满，令我傲逸憍醉之心起等起、生等生，相续引发𣣋蔑一切，随情所乐作纵逸业。为颜貌故食所食者，谓如一类食所食时，起如是心：我食此食，必使饱满，当令我身容貌光鲜肤体润滑。为端严故食所食者，谓如一类食所食时，起如是心：我食此食，必使饱满，当令我身成就第一美妙形色，众所爱敬。诸有如是爱重饮食，于诸饮食不平等性、不知量性、不黠慧性，不了其相，不了相已不自裁量，我今但应食尔所食 现代汉语译本： 问：如果由于安住于不防护的状态，导致世间的贪欲和忧愁生起，各种恶和不善的法随着心而生长。那个人对于意根不加以防备和守护，因此说他没有守护意根，因为不守护意根，贪、嗔、痴就会生长，他因此发起不如理的思择。眼睛看见各种颜色、耳朵听见各种声音、鼻子嗅到各种香气、舌头尝到各种味道、身体感觉到各种触感、意识了知各种法，对于这六根的门户，不防备、不平等地防备、不普遍地防备、不隐藏、不覆盖、不遮蔽、不寂静、不调伏、不守护，这就叫做不守护根门。什么是‘食不知量’呢？ 答：正如世尊所说：‘比丘（bhiksu，佛教出家人）应当知道，没有听闻佛法的凡夫俗子不加以思择就吃东西，为了勇健、为了傲慢放逸、为了容貌、为了端庄美丽而吃所吃的食物。’不加以思择就吃东西，是指安住于不如理的思择而吃所吃的食物。为了勇健而吃所吃的食物，是指比如有一类人在吃东西的时候，生起这样的想法：‘我吃这些食物，一定要让自己饱满，让身体勇健，能够做沉重的劳作，能够承担沉重的负担，资助和增益寿命，长久地住在世间，能够摧毁怨敌、能够超越车乘、能够跳得很远、能够做各种各样的世间嬉戏。’为了傲慢放逸而吃所吃的食物，是指比如有一类人在吃东西的时候，生起这样的想法：‘我吃这些食物，一定要让自己饱满，让我的傲慢放逸和骄醉之心生起，相续不断地引发轻蔑一切的行为，随着自己的喜好做放纵的恶业。’为了容貌而吃所吃的食物，是指比如有一类人在吃东西的时候，生起这样的想法：‘我吃这些食物，一定要让自己饱满，让我的身体容貌光鲜，皮肤润滑。’为了端庄美丽而吃所吃的食物，是指比如有一类人在吃东西的时候，生起这样的想法：‘我吃这些食物，一定要让自己饱满，让我的身体成就第一等美妙的形色，受到众人的喜爱和尊敬。’凡是有这样爱重饮食的人，对于各种饮食的不平等性、不知量性、不聪慧性，不能明了它们的真相，不能明了真相之后不自我衡量，认为自己现在只需要吃这么多的食物。