English
English version Impurity The foolish are deceived, the wise should detest and avoid. Like a person with scabies who seeks to remove the ailment by the fire, a little pleasure is followed by increased suffering; greed is also like this. One who clearly knows the faults of desire can thereby be free from all suffering. To see the highest meaning (Paramattha-sacca), the Buddha said to observe dependent origination (Paticca-samuppada). One should diligently cultivate this, for there is nothing more supreme. Even with noble birth, beautiful appearance, and extensive learning as adornments, if one does not cultivate morality and wisdom, these are not truly superior. To possess the two virtues of morality and wisdom, even without the other three (wealth, beauty, fame), is still rare and remarkable. Gain and loss, defamation and praise, commendation and ridicule, pain and pleasure—if one is not swayed by these eight worldly conditions, that person is a holy king. Do not, for the sake of gods (Deva), ascetics (Samana), Brahmins (Brahmana), relatives, or guests, harm living beings and create evil karma. At the end of life, one enters hell alone, and no one can suffer in your place. If a person commits evil deeds, although they may not immediately suffer punishment, they will receive painful retribution at the end of life; then, regret will be of no avail. Faith, morality, generosity, learning, wisdom, and a sense of shame—the Buddha said these are wealth not shared with others; all other wealth is shared. Addiction to gambling, large gatherings, laziness, association with bad friends, indulgence in intoxicating drinks, and shameless night wandering—these six stains on one's reputation should be avoided by the wise. Contentment is the greatest wealth, as praised by the Blessed One (Bhagavan). If one can cultivate contentment, even in poverty and lowliness, one is truly wealthy. Like a dragon with many heads, the more heads, the more suffering. A wife who is by nature inclined to harbor resentment is called an enemy wife. A wife who is arrogant and does not obey her husband is called a disrespectful wife. A wife who spends her husband's wealth is called a thieving wife. Be cautious, virtuous husband, and avoid these three types of wives. A wife who is compliant like a sister, who loves and delights her husband like a good friend, who comforts him like a mother, and who is obedient to his wishes like a servant—these four virtuous wives are truly a husband's family. Take food as medicine, without greed, hatred, or delusion. Take it only to relieve the suffering of the body, not to indulge in pleasure. During the day, diligently cultivate good deeds, and also in the early and late parts of the night. In the middle of the night, maintain mindfulness, and do not let time pass in empty dreams. Loving-kindness, compassion, sympathetic joy, and equanimity (Metta, Karuna, Mudita, Upekkha)
Chinese
心 日夜常修习 设未出世间 其福胜梵天 离欲觉欢喜 苦乐修四禅 梵光净果实 受此诸天乐 若人少行恶 广修无量善 如以一把盐 投之大恒水 若人多行恶 少修净功德 如以多恶毒 置之小器食 五阴闇冥贼 劫人善珍宝 信五根力士 是能善守护 生老病死苦 所爱者别离 沦没不超度 斯由自业过 求生天解脱 当勤修正见 邪见虽行善 一切得苦果 无常苦不净 应当善观察 若不正思惟 四倒盲慧眼 端正色非我 我色亦非主 四阴亦复然 唯是空苦聚 非时非无因 亦非自性有 非自在天生 无明爱业起 身见戒取疑 是三障解脱 圣慧开脱门 自力不由他 净戒学禅定 精勤修四禅 增上戒心慧 常当勤修学 诸戒智三昧 悉入三学中 身念处大力 佛说一乘道 常当系心念 方便善守护 若忘是正念 则失诸善法 身命极浮脆 喻风吹水泡 梦觉难可保 出息无必旋 倏忽成微尘 当知无坚固 大地须弥海 七日皆烧然 廓然无遗烬 况复危脆身 无常不可依 亦非覆护法 是身不可怙 如何不生厌 譬如海盲龟 值遇浮木孔 现代汉语译本 心，日夜都要常常修习。 即使没有超出世间，这样的福报也胜过梵天（Brahmā，色界天的最高天）。 远离欲望，觉悟到欢喜，通过苦和乐来修习四禅（catu-dhyāna，色界的四种禅定）。 梵天的光明是清净的果实，承受这些天上的快乐。 如果有人稍微做了一些恶事，却广泛地修习无量的善事， 这就好比用一把盐，投入到巨大的恒河（Ganges）水中。 如果有人做了很多恶事，却很少修习清净的功德， 这就好比把很多的毒药，放在很小的器皿里。 五阴（pañca-skandha，构成个体存在的五种要素：色、受、想、行、识）就像黑暗中的盗贼，劫夺人们的善良珍宝。 相信五根（pañcendriyāṇi，信根、精进根、念根、定根、慧根）的力量，就能够很好地守护。 生、老、病、死这些痛苦，以及与所爱的人别离， 沉沦而无法超脱，这都是由于自己所造的业的过错。 如果想要生到天界获得解脱，应当勤奋地修正见（samyag-dṛṣṭi，正确的见解）。 即使持有邪见（mithyā-dṛṣṭi，错误的见解）而行善，一切都会得到痛苦的结果。 对于无常、苦、不净，应当好好地观察。 如果不能正确地思惟，就会被四倒（viparyāsa，四种颠倒的执着）蒙蔽慧眼。 端正的色身不是我，我的色身也不是主宰。 受、想、行、识这四阴也是这样，只不过是空虚的痛苦集合。 它们不是在不适当的时候产生的，也不是没有原因的，也不是自性本有的， 不是自在天（Īśvara，印度教中的主神）所生，而是由无明、爱和业产生的。 身见（satkāya-dṛṣṭi，认为五蕴为真实自我的邪见）、戒禁取见（śīlāvrata-parāmarśa，执着于不正确的戒律和苦行）、疑（vicikicchā，对佛法真理的怀疑），这三种是解脱的障碍。 圣慧开启解脱之门，要依靠自己的力量，而不是依靠他人。 清净地持戒，学习禅定，精勤地修习四禅。 增上戒、心、慧，应当常常勤奋地修学。 诸戒、智、三昧（samādhi，禅定），都包含在三学（tri-śikṣā，戒、定、慧）之中。 身念处（kāya-smṛtyupasthāna，对身体的觉察）具有强大的力量，佛说这是唯一的道路。 应当常常系念于身念处，方便地善加守护。 如果忘记了这种正念（samyak-smṛti，正确的念头），就会失去各种善法。 生命极其浮脆，好比风吹水泡。 梦醒之后难以保持，呼出的气息不一定能再回来。 转眼之间就会变成微尘，应当知道没有什么是坚固的。 大地、须弥山（Sumeru，佛教宇宙观中的中心山）、大海，七天之内都会被烧毁。 完全烧尽，没有留下灰烬，更何况是危脆的身体呢。 无常是不可依靠的，也不是可以覆盖保护的。 这个身体是不可依仗的，为什么不生起厌离之心呢？ 譬如大海中的盲龟，遇到漂浮木头上的孔洞。
English
English version The mind should be constantly cultivated day and night. Even if one has not transcended the world, the merit is greater than that of Brahmā (the highest deity in the Realm of Form). Detached from desire, awakened to joy, cultivate the four dhyānas (catu-dhyāna, the four meditative states in the Realm of Form) through suffering and joy. The light of Brahmā is pure fruit, enjoying these heavenly pleasures. If a person commits a few evil deeds but extensively cultivates immeasurable good deeds, it is like throwing a handful of salt into the vast Ganges River (Ganges). If a person commits many evil deeds but cultivates little pure merit, it is like placing a lot of poison in a small vessel of food. The five skandhas (pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) are like thieves in the dark, robbing people of their precious treasures of goodness. Believing in the power of the five roots (pañcendriyāṇi, the roots of faith, vigor, mindfulness, concentration, and wisdom) can provide good protection. The suffering of birth, old age, sickness, and death, and separation from loved ones, sinking and unable to transcend, are all due to the faults of one's own karma. If one seeks to be born in the heavens and attain liberation, one should diligently cultivate right view (samyag-dṛṣṭi, correct understanding). Even if one performs good deeds with wrong views (mithyā-dṛṣṭi, incorrect understanding), all will result in suffering. One should carefully observe impermanence, suffering, and impurity. If one does not contemplate correctly, the four inversions (viparyāsa, the four types of distorted perceptions) will blind the eye of wisdom. The beautiful form is not 'I', and my form is not the master. The four skandhas of feeling, perception, mental formations, and consciousness are also the same, merely an empty collection of suffering. They do not arise at an inappropriate time, nor without cause, nor are they inherently existent, nor are they born from Īśvara (a major deity in Hinduism), but arise from ignorance, craving, and karma. Self-view (satkāya-dṛṣṭi, the false view of considering the five aggregates as a real self), attachment to rites and rituals (śīlāvrata-parāmarśa, clinging to incorrect precepts and ascetic practices), and doubt (vicikicchā, skepticism about the truth of the Dharma) are the three obstacles to liberation. The wisdom of the sages opens the door to liberation, relying on one's own strength, not on others. Purely observe the precepts, study meditation, and diligently cultivate the four dhyānas. Increase in precepts, mind, and wisdom; one should always diligently study and cultivate. All precepts, wisdom, and samādhi (meditative absorption) are included in the three trainings (tri-śikṣā, morality, concentration, and wisdom). Mindfulness of the body (kāya-smṛtyupasthāna, awareness of the body) has great power; the Buddha said this is the one and only path. One should always focus the mind on mindfulness of the body, skillfully guarding it. If one forgets this right mindfulness (samyak-smṛti, correct mindfulness), one will lose all good qualities. Life is extremely fragile, like a bubble blown by the wind. It is difficult to hold onto after waking from a dream; the exhaled breath may not return. In an instant, it will become dust; one should know that nothing is solid. The earth, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), and the ocean will all be burned in seven days. Completely burned, leaving no ashes; how much more so the fragile body? Impermanence is unreliable and cannot be a refuge or protection. This body is not to be relied upon; why not give rise to aversion? It is like a blind turtle in the ocean encountering a hole in a floating piece of wood.
Chinese
畜生复人身 难得复过是 如何人道中 不修胜果业 宝器盛粪秽 是则愚痴人 已得人身宝 而用造恶行 当知此士夫 极愚复过是 得生有道国 遭遇善知识 正见心成就 宿命有功德 四宝轮具足 能出生死路 亲近善知识 具足修梵行 佛说如是人 心常得寂灭 邪见三恶趣 不闻佛法音 边地闇冥处 聋哑长寿天 王已离八难 得此无碍身 宜应修善业 方便求泥洹 生死长夜中 无量种种苦 展转作六亲 尊卑无常序 永劫生死中 未曾不为子 计饮慈母乳 量喻四大海 凡夫方受生 所饮复过是 一人从本来 积骨高须弥 所经诸人天 大地微尘数 先作转轮王 后复为仆使 或上为帝释 诸天所奉事 下生粪土中 往反亦无数 或时生天上 婇女极娱乐 目眩众妙色 耳闻万种声 触身皆细软 快乐难可名 后堕地狱中 苦毒靡不经 若生剑林树 身首随刃零 或游须弥顶 升降随所念 与众天女俱 沐浴曼陀池 宝华列庄严 清凉极快乐 复入沸灰河 烹煮悉糜烂 六天五欲欢 梵世离欲乐 死入无择狱 备受众苦毒 或作日月天 光明照 四域 后生黑闇狱 不自见其形 王当然慧灯 勿复随长冥 八大地狱中 烧炙屠裂苦 备经众楚毒 无量不可譬 若人随痴惑 具造众恶业 出息未反间 闻是诸大苦 其心不惊怖 是则木石人 眼见报应像 复闻智者说 彼采佛经典 内心正思惟 则应大怖畏 何况身自经 一切受苦中 无择最大苦 一切受乐中 爱尽第一乐 日夜各三时 三百枪贯身 欲比无择苦 百千倍非譬 无量诸楚毒 求死不可得 受罪百千岁 恶业尽乃毕 不净苦果报 身口业为种 不种则不有 王宜断苦本 若堕畜生趣 系缚杀害苦 贪害狂乱心 怨结更相食 或为取珠宝 毛尾皮肉骨 由是丧身命 解剥断截痛 骏足有大力 穿颈服乘苦 狂逸不调驯 策勒而榜楚 饿鬼思饮食 所念未曾有 饥渴寒热迫 长夜无休息 或身如大山 咽口若针锋 饥渴内烧燃 对食食无从 或见粪脓唾 群走竞驰趣 到则自然灭 望绝增苦恼 饥渴煎其内 瘤瘿发痈疽 更共相撮搏 龃齰唼脓血 羸疮皮骨连 裸形被长发 身长若枯木 炽焰从口出 还自焚其身 状烧多罗树 处夏希夜凉 现代汉语译本 四域 后来产生的黑暗监狱（黑闇狱），使人无法看见自己的形体。 大王您是当然的智慧明灯（慧灯），不要再追随那长久的黑暗。 八大地狱中，有烧、烤、屠杀、割裂的痛苦。 各种各样的酷刑都经历遍了，那痛苦是无量无边无法比拟的。 如果有人随着愚痴迷惑，造作各种恶业。 在一呼一吸之间，听到这些巨大的痛苦。 他的内心都不惊恐害怕，那就是木头石头一样的人。 眼睛看见报应的景象，又听见有智慧的人解说。 他们采纳佛的经典，内心真正地思考。 就应该感到非常恐惧，更何况是自己亲身经历呢？ 一切所受的痛苦中，无择地狱（无择）的痛苦最大。 一切所受的快乐中，爱欲断尽是第一快乐。 日夜各有三次，三百支枪贯穿身体。 想要比拟无择地狱的痛苦，百千倍也不足以形容。 无数种酷刑，想要求死都不可得。 承受罪报百千岁，恶业尽了才能结束。 不干净的痛苦果报，是身口意三业作为种子。 不种下种子就不会有果报，大王您应该断除痛苦的根本。 如果堕落到畜生道（畜生趣），有被捆绑、杀害的痛苦。 因为贪婪、伤害、狂乱的心，互相结下怨仇互相吞食。 或者因为人们要获取珠宝，毛、尾、皮、肉、骨头。 因此丧失生命，遭受解剖、剥皮、断截的痛苦。 骏马有很大的力气，却要被穿颈套轭，承受乘骑的痛苦。 如果狂放不驯服，就要遭受鞭打抽楚。 饿鬼思念饮食，所想念的却从来没有。 被饥饿、干渴、寒冷、炎热逼迫，长夜没有休息。 或者身体像大山一样巨大，咽喉却像针尖一样细小。 饥饿干渴在内部燃烧，面对食物却无法下咽。 或者看见粪便、脓血、唾液，成群结队地奔跑争抢。 到了那里却自然消失，希望断绝更加增添痛苦烦恼。 饥饿干渴煎熬着他们的内部，身上长满瘤子、瘿子、发生痈疽。 更加互相抓挠搏斗，啃咬吮吸脓血。 瘦弱的疮痍皮包骨头，赤裸着身体披散着长发。 身体像枯木一样细长，炽热的火焰从口中喷出。 反过来焚烧自己的身体，形状就像燃烧的多罗树。 处在夏天希望夜晚的凉爽。