English
English version: And then fall to the ground. Shouldn't one be afraid? Two, regarding the differences in enjoyment in two situations: Those who are not content, even if rich, feel poor; those who are content, even if poor, feel rich. Wang Rong (a famous figure in the Jin Dynasty) used ivory counters to calculate his property, while Yan Yuan (a disciple of Confucius) lived in a humble alley but did not change his joy. Those who are not content always regret that treasures are not plentiful enough, dislike that land is not vast enough, and despise that houses are not magnificent enough. In everything they do, their hearts are always unsatisfied. Isn't this poverty? Those who are content, even if wearing coarse cloth, feel as warm as if wearing fox and badger fur; even if eating coarse grains, feel as if eating delicious delicacies; even if living in a simple hut, feel as secure as if living in a spacious house. Why is this so? Because of contentment. The *Nirvana Sutra* says, 'Contentment is the greatest happiness.' This is what it means! [Annotation] Wang Rong was a person of the Jin Dynasty, whose official position reached the Three Dukes. He personally used ivory counters to calculate his property, which was because he was not content. *Xia wu* (夏屋) means large houses. The *Classic of Poetry* says, '*Xia wu qu qu* (夏屋渠渠).' That is the meaning! Three, regarding the difference between no self-benefit and self-benefit and benefiting others in the two dharmas: Those who are not content are often led by the five desires and are pitied by those who are content. This is called contentment. [Five desires: form, sound, smell, taste, and touch] Those who are led by desires, greedily love beautiful sights and sounds, and do not know when to stop. Since they have no self-benefit, how can they pity others? Those who are content have two benefits: one is not being led by the five desires, which is self-benefit; the other is being able to pity others, which is benefiting others. Since their hearts are filled with pity, they will surely teach. *Lao Tzu* says, 'The unkind are the capital of the kind.' [Annotation] The contentment that pities truly means that these foolish people are pitied by the wise. Master Yuan said, 'Being able to pity others is benefiting others.' This is probably an indirect explanation of this principle. Three, distancing from merit (3). First, departing from the essence of self-nature; second, departing from the means of cultivation; third, being constantly bound by the enjoyment of various views. First, departing from the essence of self-nature: You bhikkhus (bhikkhus, Buddhist monks), who wish to seek tranquility, non-action, and happiness, should stay away from noise and live alone in quiet places. Those who live in quiet places will be respected by Indra (Indra, a protector deity in Buddhism) and all the devas (devas, gods). First, to counteract the obstacles of attachment to the self, which are the three samadhis (three samadhis). Tranquility is to show the emptiness of the dharma without self; non-action is to show the emptiness of no form; happiness is to show the emptiness of no seeking or abandoning. Staying away from noise is to counteract the obstacles of attachment to what is mine. Five --------------------------------------------------------------------------------
Chinese
众乱起无次第故众即我所也。故下文云。当舍己众他众。由众故愦闹。独处闲居者。治彼二无相障。即修三三昧也。然忘怀去来者市朝亦江湖。眷情生死者山林犹桎梏。今诫初心宜求闲静。则观道易成耳。诸天敬重者。治无为首功德障。静处是可重法。于诸善法为其首故。能为帝释诸天所敬重也。帝释具云释迦因陀罗。此云能主。言其能为天主。居须弥山之顶欲界第二天也 ［补注］无我执着障者。本无有我。以执着故而有我。是名为障。诸天敬如空生静坐事 二修习远离门方便出故。 是故当舍己众他众空闲独处思灭苦本 众即四人已上。己众谓自己弟子及同学也。他众可知。舍之则是离我我所。不复集生故。空闲独处者。方便慧成就。如法而住也。思灭苦本者。善择智成就。远离起因也。法华云。诸苦所因贪欲为本 ［补注］众有二义。事则自他徒众是也。理则五蕴为己众。一切烦恼为他众。迷执五蕴集诸烦恼。沉沦生死。故当远离也 三受用诸见门常缚故(二)。初自他心境相恼。二复示无出离相。初自他心境相恼。 若乐众者则受众恼譬如大树众鸟集之则有枯折之患 自他众是能恼境。受众恼者。即所恼心。心既受恼则诸见集生。生已自害。故次以大树况之。大树喻己心。众鸟喻自他众。枯折喻 现代汉语译本： 因为众多扰乱没有秩序，所以众多就是我所执着的地方。因此下文说：‘应当舍弃自己的群体和他人的群体。’因为群体的缘故而喧闹。独自居住在清静的地方，可以治理那两种无相的障碍，也就是修习三种三昧。然而，如果不能忘怀过去和未来，那么即使身处市井朝堂也如同置身江湖；如果眷恋情感和生死，那么即使身处山林也如同带着枷锁。现在告诫初学者应该寻求清静，那么观道的修行就容易成就。诸天敬重的原因是，治理无为是首要的功德障碍，清静之处是值得敬重的法，对于各种善法来说是首要的，所以能够被帝释（Śakra-devānām-Indra，能主）诸天所敬重。帝释，完整地说是释迦因陀罗，意思是‘能主’，说他能够成为天主，居住在须弥山的山顶，是欲界的第二天。[补注]无我执着障：本来没有我，因为执着所以有了我，这叫做障碍。诸天敬重如同空生（Subhūti）的事迹。二、修习远离门，方便生出。 因此，应当舍弃自己的群体和他人的群体，在空闲的地方独自居住，思考灭除痛苦的根本。群体指的是四人以上。自己的群体指的是自己的弟子和同学。他人的群体可以知道。舍弃他们就是远离我以及我所执着的事物，不再聚集产生。空闲独处，是方便和智慧成就，如法而住。思考灭除痛苦的根本，是善于选择的智慧成就，远离生起的原因。《法华经》说：‘各种痛苦的原因，贪欲是根本。’[补注]群体有两种含义。从事情上说，指的是自己和他人的徒众。从道理上说，五蕴是自己的群体，一切烦恼是他人的群体。迷惑执着五蕴，聚集各种烦恼，沉沦生死，所以应当远离。三、受用各种见解的门，常常被束缚（二）。首先是自己和他人的心境互相恼乱，其次是显示没有出离的景象。首先是自己和他人的心境互相恼乱。 如果喜欢群体，那么就会受到群体的恼乱，譬如大树聚集了众多的鸟，就会有枯萎折断的祸患。自己和他人的群体是能够恼乱的境，受到群体的恼乱，就是被恼乱的心。心既然受到恼乱，那么各种见解就会聚集产生，产生后就会自我伤害，所以接着用大树来比喻。大树比喻自己的心，众鸟比喻自己和他人的群体，枯萎折断比喻。
English
English version: Because the multitude of disturbances arises without order, the multitude is what I am attached to. Therefore, the following text says: 'One should abandon one's own group and the groups of others.' Because of the multitude, there is noise and disturbance. Living alone in a quiet place can cure those two formless obstacles, which is to practice the three samādhis. However, if one cannot forget the past and future, then even in the marketplace, it is like being in the rivers and lakes; if one is attached to emotions and birth and death, then even in the mountains and forests, it is like being in shackles. Now, it is advised that beginners should seek tranquility, then the practice of observing the path will be easily accomplished. The reason why the devas (gods) respect is that governing non-action is the primary obstacle to merit. A quiet place is a respectable dharma (law, teaching), and it is the foremost of all good dharmas, so it can be respected by Śakra-devānām-Indra (Lord of the Devas, 能主). Śakra-devānām-Indra, fully stated, is Śakra Indra, meaning 'able lord,' saying that he can be the lord of the devas, residing on the summit of Mount Sumeru, the second heaven of the desire realm. [Note] The obstacle of attachment to no-self: Originally there is no self, but because of attachment, there is self, which is called an obstacle. The devas respect as in the story of Subhūti (空生). Two, the practice of distancing oneself, so that skillful means arise. Therefore, one should abandon one's own group and the groups of others, dwell alone in a secluded place, and contemplate the root of suffering. A group refers to four or more people. One's own group refers to one's own disciples and classmates. The groups of others can be known. Abandoning them is to distance oneself from 'I' and what 'I' am attached to, and no longer gather and arise. Dwelling alone in a secluded place is the accomplishment of skillful means and wisdom, abiding in accordance with the Dharma. Contemplating the root of suffering is the accomplishment of wisdom in skillful selection, distancing oneself from the cause of arising. The Lotus Sutra says: 'The cause of all suffering is rooted in greed.' [Note] A group has two meanings. In terms of events, it refers to one's own and others' followers. In terms of principle, the five skandhas (aggregates) are one's own group, and all afflictions are the groups of others. Being deluded and attached to the five skandhas, gathering all kinds of afflictions, sinking into birth and death, so one should distance oneself. Three, the gate of enjoying various views, often bound (two). First, one's own and others' mental states disturb each other, and second, it shows that there is no escape. First, one's own and others' mental states disturb each other. If one enjoys being in a group, then one will suffer the disturbances of the group, just as a large tree gathers many birds, and there will be the calamity of withering and breaking. One's own and others' groups are the disturbing environment, and suffering the disturbances of the group is the disturbed mind. Since the mind is disturbed, various views will gather and arise, and after arising, they will harm oneself, so then the large tree is used as a metaphor. The large tree is a metaphor for one's own mind, the many birds are a metaphor for one's own and others' groups, and withering and breaking is a metaphor for. --------------------------------------------------------------------------------
Chinese
诸见集生 ［补注］利他名为菩萨。独善号曰声闻。云何乐众乃云受恼。答子舆氏云。人之患在好为人师。解云。学问有余人资于己。不得已而应之。若好为人师所以成患。则彼之患生于好。今之患生于乐也。不然自利利他作一株大树。与天下人歇阴凉去。是名大利何患之有 二复示无出离相。 世间缚着没于众苦譬如老象溺泥不能自出是名远离 缚着没苦烦恼业染生也。老象喻缚着。溺泥喻众苦。象故身重缚着厚也。老故溺泥观智微也。所以溺众苦泥不能自出 ［补注］世间缚著者。独处是出世法。乐众是世间法 四不疲倦功德(二)。初就法门明不退。二约喻显精怠。初就法门明不退。 汝等比丘若勤精进则事无难者 既无疲倦。则于一切法行。善能趋入。岂同外道无益苦行乎 ［补注］抒水还珠。刺股取印。辍席成道。世出世间何有难事。岂同外道者。明今是勤修正道故 二约喻显精怠(二)。初精进比水长流。二懈怠况火数息。初精进比水长流。 是故汝等当勤精进譬如小水常流则能穿石 以成就不退转故。劝修习长养。由精进匪间。如水不绝则穿石也二懈怠况火数息。 若行者之心数数懈废譬如钻火未热而息虽欲得火火难可得是名精进 懈废谓不精进。念处退失不成就心慧故。火 现代汉语译本 诸见集生：［补注］利他名为菩萨（Bodhisattva，指以帮助他人为目标的觉悟者）。独善其身者称为声闻（Śrāvaka，指通过听闻佛法而证悟的人）。为何喜欢与大众在一起反而说是受苦恼呢？回答说，子舆氏说：‘人的毛病在于喜欢当别人的老师。’解释说，学问有余的人，别人会来向他求教，不得已而应付他们。如果喜欢当别人的老师，因此成为一种毛病，那么他的毛病是由于喜欢造成的。现在的毛病是由于喜欢与大众在一起造成的。不然的话，自利利他，就像种一棵大树，给天下人遮阴乘凉，这是大利益，有什么可忧虑的呢？ 二、进一步开示没有出离之相。 世间的束缚，沉没于众多的痛苦之中，就像老象陷在泥里，不能自己出来，这叫做远离。束缚沉没于痛苦，是由于烦恼和业的污染而产生的。老象比喻束缚。陷在泥里比喻众多的痛苦。因为象的身体笨重，束缚深厚。因为老了，观照智慧微弱。所以陷在众多的痛苦泥潭中，不能自己出来。［补注］世间的束缚者，独自修行是出世法，喜欢与大众在一起是世间法。 四、不疲倦的功德（二）。首先就法门阐明不退转。其次用比喻来显示精进和懈怠。首先就法门阐明不退转。 你们这些比丘（bhikṣu，佛教出家修行者），如果勤奋精进，那么事情就没有困难的。既然没有疲倦，那么对于一切法门，都能很好地趋入。哪里像外道（Tirthika，指佛教以外的其他宗教或哲学派别）那样做无益的苦行呢？［补注］从水中捞取珍珠，用锥子刺大腿来获取印记，停止编织而成就道业。世间和出世间，哪里有什么难事呢？哪里像外道那样，说明现在是勤奋修正道的原因。 二、用比喻来显示精进和懈怠（二）。首先用精进比喻水长流。其次用懈怠比喻火熄灭。首先用精进比喻水长流。 因此你们应当勤奋精进，就像小水长流，就能穿透石头。因为成就了不退转的缘故，劝勉修习增长。由于精进不间断，就像水流不止就能穿透石头。二、用懈怠比喻火熄灭。 如果修行者的心经常懈怠废弛，就像钻木取火，还没有热就停止，即使想要得到火，火也是难以得到的，这叫做精进。懈怠废弛就是不精进。念处退失，不能成就心慧的缘故。火