English
English version To be honest and straightforward is fundamental; the correct path is called 'straightforwardness'. To depart from biased views and observe the Middle Way. To abandon worldly affairs and seek truth. All these are called 'flattery and deceit'. [Annotation] Even when being in the extremes while contemplating the Middle Way, it is not merely the Middle Way. How much more so when universally clinging to one side. Even when being in worldly affairs while contemplating the truth, it is not merely the truth. How much more so when attached to appearances. Is such straightforwardness merely what is called honesty? Three accomplishments of the virtues of a great being who transcends the world (eight): 1. Virtue of non-seeking: The merit of not seeking anything. 2. Virtue of contentment: The merit of being content with what one has. 3. Virtue of detachment: The merit of being detached from worldly afflictions. 4. Virtue of non-weariness: The merit of never being懈怠. 5. Virtue of non-forgetfulness: The merit of not forgetting right mindfulness. 6. Virtue of meditative concentration: The merit gained through meditative concentration. 7. Virtue of wisdom: The merit gained through wisdom. 8. Virtue of ultimate attainment: The merit of ultimate perfection. First, the virtue of non-seeking (five): 1. Awareness of the appearance of obstacles. 2. Awareness of the appearance of remedies. 3. Awareness of the appearance of the arising of causes, effects, and habits. 4. Awareness of the ultimate appearance of the absence of all obstacles. 5. Awareness of the appearance of ultimate accomplishment. First, awareness of the appearance of obstacles: 'You monks should know that those with many desires suffer much because they seek much profit': You monks should know that those with many desires suffer much because they greedily seek profit. Much desire is the obstacle of affliction, much seeking is the obstacle of karma, and suffering is the obstacle of retribution. Second, awareness of the appearance of remedies: 'Those with few desires, without seeking or craving, will have no such suffering': Those with few desires, without seeking or craving, will have no such suffering. To be apart from the three kinds of false appearances. Without seeking, there is no karma. Without craving, there is no delusion. Without suffering, there is no pain. Third, awareness of the appearance of the arising of causes, effects, and habits: 'Even merely having few desires should be cultivated; how much more so since having few desires can generate all virtues': Even merely reducing desires should be cultivated; how much more so since reducing desires can generate all kinds of merits. Merely reducing desires already brings peace. How much more so since reducing desires will surely attain the holy fruit. Who would not cultivate this upon hearing of such benefit? Except for those unworthy people, blind and ignorant people. [Annotation] 'Merely' means only; just reducing desires has no other merit, yet it already has the benefit of inner peace. There are two kinds of inner peace: first, reducing desires means the mind will not greedily seek, therefore it is peaceful; second, reducing desires means the mind has no worry or fear, therefore it is peaceful. Fourth, awareness of the ultimate appearance of the absence of all obstacles: 'Those with few desires will have no flattery or deceit to seek the favor of others, nor will they be led by the senses': Those with few desires will have no flattery or deceit to seek the favor of others, nor will they be led by the various senses. Without flattery or deceit, there is no delusion. Without seeking the favor of others, there is no karma. Without being led by the senses, there is no suffering. The eye sense leads people to experience form, and so on, until the body sense leads people to experience touch. [Annotation] Those in the world who shrug their shoulders and smile flatteringly, who are obsequious and servile. --------------------------------------------------------------------------------
Chinese
求人意者。思遂其富贵利达之欲故也。无欲于己则何求于人哉 五知觉毕竟成就相。 行少欲者心则坦然无所忧畏触事有余常无不足有少欲者则有涅槃是名少欲 心坦然则法身显矣。无忧畏则般若发矣。触事有余则解脱成矣。三法具足名大涅槃。故论云。般若等三种功德。果成就故。又心坦然者。离谄诳也。无忧畏者。不他求也。触事有余者。卧觉一榻之宽。覆觉一衾之温。食觉一餐之饱。处觉容膝之安。斯皆有余。故常无不足。既心无他想。则涅槃不求而自至矣 二知足功德(三)。初对治苦因果。二复说清净因果。三示现三种差别。初对治苦因果。 汝等比丘若欲脱诸苦恼当观知足 论云。是中苦恼者。示现烦恼过从苦生故。远离他境界故 ［补注］恼从苦生者。如盗心生于饥寒故 二复说清净因果。 知足之法即是富乐安隐之处 论云。成就对治法故。于自事中远离故 ［补注］外贪求为他。内安乐为自 三示现三种差别(三)。初于二处受用差别。二于二事受用差别。三于二法中无自利有自他利差别。初于二处受用差别。 知足之人虽卧地上犹为安乐不知足者虽处天堂亦不称意 得卧平地且胜牢狱。所以安乐。既处金屋更羡瑶台。故不称意 ［补注］谋臣安布衣以全躯。轮王希天位 现代汉语译本 求人意者，是因为希望满足自己富贵利达的欲望。如果对自己没有欲望，又何必向别人索求呢？这是五种知觉最终成就的相。 奉行少欲的人，内心坦然，没有忧虑和畏惧，接触任何事物都觉得有余，常常不会感到不足。有了少欲，也就有了涅槃，这就是所谓的少欲。内心坦然，法身就会显现。没有忧虑和畏惧，般若（Prajna，智慧）就会生发。接触任何事物都觉得有余，解脱就会成就。这三种法具备，就叫做大涅槃。所以论中说，般若等三种功德，是果成就的原因。而且，内心坦然，就是远离谄媚和欺骗。没有忧虑和畏惧，就是不向外寻求。接触任何事物都觉得有余，是指睡觉觉得一张床宽敞，盖被子觉得温暖，吃饭觉得一餐饱足，居住觉得容膝的地方安稳。这些都是有余，所以常常不会感到不足。既然心中没有其他的想法，那么涅槃不求也会自己到来。这是知足的功德（有三方面）。首先是对治苦的因果，其次是说明清净的因果，最后是展示三种差别。首先是对治苦的因果。 你们这些比丘（Bhikkhu，佛教出家众），如果想要脱离各种苦恼，应当观察知足。论中说，这里所说的苦恼，是显示烦恼的过失是从苦产生的，所以要远离其他的境界。[补注]苦恼从苦产生，比如盗窃的心产生于饥寒。 知足的法就是富乐安稳的地方。论中说，这是成就对治法的原因，因为在自己的事情中远离了。[补注]向外贪求是为了别人，内心安乐是为了自己。 展示三种差别（有三方面）。首先是在两个地方受用的差别，其次是在两件事情受用的差别，最后是在两种法中没有自利而有自他利益的差别。首先是在两个地方受用的差别。 知足的人即使睡在地上也觉得安乐，不知足的人即使身处天堂也不称心如意。能够睡在平地上就胜过在牢狱中，所以觉得安乐。既然住在金屋里，还羡慕瑶台，所以不称心如意。[补注]有智慧的臣子安于穿布衣来保全自身，轮王（Cakravartin，拥有转轮圣王的统治者）却希望得到天上的地位。
English
English version Those who seek to please others do so because they desire to fulfill their own wishes for wealth, nobility, and success. If one has no desires for oneself, what need is there to seek from others? This is the aspect of the ultimate accomplishment of the five senses. Those who practice having few desires find their hearts at peace, free from worry and fear. They find abundance in all things and are never lacking. With few desires comes Nirvana; this is known as having few desires. When the heart is at peace, the Dharmakaya (法身, Dharma Body) manifests. When there is no worry or fear, Prajna (般若, wisdom) arises. When there is abundance in all things, liberation is achieved. The complete possession of these three Dharmas is called the Great Nirvana. Therefore, the treatise says that Prajna and the three kinds of merits are the cause of the accomplishment of the fruit. Moreover, a heart at peace means being free from flattery and deceit. No worry or fear means not seeking externally. Abundance in all things means feeling that a bed is spacious when sleeping, a blanket is warm when covering oneself, a meal is filling when eating, and a place is secure when dwelling. These are all abundance, so one is never lacking. Since the mind has no other thoughts, Nirvana comes of itself without being sought. These are the merits of contentment (in three aspects). First, it counteracts the cause and effect of suffering; second, it explains the cause and effect of purity; and third, it demonstrates three kinds of differences. First, it counteracts the cause and effect of suffering. You Bhikkhus (比丘, Buddhist monks), if you wish to escape all suffering, you should observe contentment. The treatise says that the suffering mentioned here shows that the fault of afflictions arises from suffering, so one should stay away from other realms. [Note] Afflictions arise from suffering, such as the mind of theft arising from hunger and cold. The Dharma of contentment is the place of wealth, happiness, peace, and security. The treatise says that this is the reason for achieving the counteractive Dharma, because one is far away from one's own affairs. [Note] Seeking externally is for others, while inner peace is for oneself. Demonstrating three kinds of differences (in three aspects). First, the difference in enjoyment in two places; second, the difference in enjoyment in two things; and third, the difference in two Dharmas where there is no self-benefit but there is benefit for oneself and others. First, the difference in enjoyment in two places. A contented person finds joy even when sleeping on the ground, while a discontented person is not satisfied even in paradise. Being able to sleep on flat ground is better than being in prison, so one feels joy. Since one lives in a golden house, one still envies the jade terrace, so one is not satisfied. [Note] A wise minister is content with wearing cloth to preserve his life, while a Cakravartin (轮王, Wheel-Turning King) hopes to attain the position of heaven. --------------------------------------------------------------------------------
Chinese
而堕地。可不惧乎 二于二事受用差别。 不知足者虽富而贫知足之人虽贫而富 王戎牙筹每计其产。颜渊陋巷不改其乐。夫不知足者。恨珍宝之未多。嫌土田之未广。鄙栋宇之未丽。凡有施为心常不足。非贫而何。知足之人。虽服絺绤而有狐貉之温。虽食藜藿而有膏粱之美。虽居蓬荜而有夏屋之安。夫何故然。知足故也。涅槃云。知足第一乐斯之谓欤 ［补注］王戎晋人。位至三公。自执牙筹会计财产。不知足故也。夏屋大屋也。诗云。夏屋渠渠。是也 三于二法中无自利有自他利差别。 不知足者常为五欲所牵为知足者之所怜愍是名知足 欲牵者。爱色贪声莫知其止。既无自利何能愍他。知足者有二利。一不为五欲所牵是自利。二能愍他是利他。心既怜愍必当教诲。老子云不善人者善人之资 ［补注］知足者愍。正意谓此等愚人乃智人所怜。源师云。能愍他是利他。盖委曲发明耳 三远离功德(三)。初自性远离门体出故。二修习远离门方便出故。三受用诸见门常缚故。初自性远离门体出故。 汝等比丘欲求寂静无为安乐当离愦闹独处闲居静处之人帝释诸天所共敬重 初治无我执着障。即三三昧也。寂静者。示法无我空故。无为者。无相空故。安药者。无取舍愿空故。离愦闹者。治我所障。五 现代汉语译本： 然后堕落到地上。难道不应该感到恐惧吗？二、关于两种情况下的受用差别： 不知足的人即使富有也感到贫穷，知足的人即使贫穷也感到富有。王戎（Wang Rong，晋代名士）用象牙筹码计算他的财产，颜渊（Yan Yuan，孔子的弟子）住在简陋的巷子里却不改变他的快乐。那些不知足的人，总是遗憾珍宝不够多，嫌弃土地不够广阔，鄙视房屋不够华丽，凡事有所作为，内心总是感到不足，这难道不是贫穷吗？知足的人，即使穿着粗布衣服，也像穿着狐貉皮袄一样温暖；即使吃粗粮，也像吃美味佳肴一样；即使住在简陋的茅屋里，也像住在宽敞的房屋里一样安稳。为什么会这样呢？因为知足啊。《涅槃经》（Nirvana Sutra）说：‘知足是第一快乐。’说的就是这个意思啊！[补注]王戎是晋朝人，官位做到三公，亲自拿着象牙筹码计算财产，就是因为不知足啊。夏屋，就是大房屋。《诗经》（Classic of Poetry）说：‘夏屋渠渠。’就是这个意思啊！三、关于两种法中无自利有自利利他的差别： 不知足的人常常被五欲所牵引，被知足的人所怜悯，这就是知足。[五欲：色、声、香、味、触]被欲望牵引的人，贪爱美色和声音，不知道停止。既然没有自利，又怎么能怜悯他人呢？知足的人有二利：一是不被五欲所牵引，这是自利；二是能够怜悯他人，这是利他。内心既然怜悯，必定会教诲。《老子》（Lao Tzu）说：‘不善的人是善良的人的资本。’[补注]知足的人怜悯，真正的意思是说这些愚笨的人是聪明人所怜悯的。源师说：‘能够怜悯他人就是利他。’大概是委婉地阐明这个道理罢了。三、远离功德（三）。首先，从自性远离门体出发；第二，从修习远离门方便出发；第三，从受用诸见门常被束缚出发。首先，从自性远离门体出发： 你们这些比丘（bhikkhus，佛教出家修行者），想要追求寂静、无为、安乐，应当远离喧闹，独自居住在闲静的地方。居住在安静地方的人，帝释（Indra，佛教护法神）和诸天（devas，天神）都会共同敬重。首先，对治无我执着的障碍，也就是三三昧（three samadhis）。寂静，是显示法无我空性的缘故；无为，是无相空性的缘故；安乐，是无取舍愿空性的缘故。远离喧闹，是对治我所执着的障碍。五