English
English version The arising of various views: [Commentary] Benefiting others is called Bodhisattva (an enlightened being who aims to help others). Being good only to oneself is called Śrāvaka (a disciple who attains enlightenment through hearing the teachings). Why is it said to suffer when one enjoys being with the community? The answer is, Master Ziyu said: 'The problem with people is that they like to be teachers of others.' The explanation is that those with excess knowledge are sought after by others, and they respond out of necessity. If one enjoys being a teacher, it becomes a problem because their suffering arises from this enjoyment. The present suffering arises from enjoying being with the community. Otherwise, benefiting oneself and others is like planting a large tree, providing shade for everyone, which is a great benefit, so what is there to worry about? Second, further showing that there is no characteristic of renunciation. The bondage of the world, sinking into numerous sufferings, is like an old elephant stuck in the mud, unable to get out on its own, this is called being far away. Bondage sinking into suffering arises from the defilements of afflictions and karma. The old elephant is a metaphor for bondage. Being stuck in the mud is a metaphor for numerous sufferings. Because the elephant's body is heavy, the bondage is deep. Because it is old, its wisdom of observation is weak. Therefore, it is stuck in the mud of numerous sufferings and cannot get out on its own. [Commentary] Those bound by the world, practicing alone is a transcendental dharma, enjoying being with the community is a worldly dharma. Fourth, the merits of non-weariness (two parts). First, clarifying non-retrogression based on the Dharma. Second, using metaphors to illustrate diligence and laziness. First, clarifying non-retrogression based on the Dharma. You bhikkhus (Buddhist monks), if you are diligent and energetic, then there will be no difficulties. Since there is no weariness, then for all dharmas, you can enter well. How can it be like the Tirthikas (non-Buddhist ascetics) doing useless ascetic practices? [Commentary] Retrieving pearls from water, piercing the thigh to obtain a mark, stopping weaving to achieve the path. What is difficult in the world and beyond? How can it be like the Tirthikas, explaining that now is the reason for diligently correcting the path. Second, using metaphors to illustrate diligence and laziness (two parts). First, using diligence as a metaphor for the continuous flow of water. Second, using laziness as a metaphor for extinguishing fire. First, using diligence as a metaphor for the continuous flow of water. Therefore, you should be diligent and energetic, just like a small stream of water flowing continuously, it can penetrate stone. Because of achieving non-retrogression, encourage cultivation and growth. Because of continuous diligence, like water flowing without stopping, it can penetrate stone. Second, using laziness as a metaphor for extinguishing fire. If the practitioner's mind is frequently lazy and abandoned, like drilling wood for fire, stopping before it gets hot, even if you want to get fire, it is difficult to obtain, this is called diligence. Lazy and abandoned means not being diligent. Mindfulness is lost, and the wisdom of the mind cannot be achieved. Fire --------------------------------------------------------------------------------
Chinese
者圣道如火。能烧惑薪。暖顶以前皆名未热。已热而息火尚不生。未热数息。虽经年劫终无得理。此说懈怠过也。华严颂云。如钻燧求火。未出而数息火势随止灭。懈怠者亦然。彼疏约三慧以辩懈怠。约闻则听习数息明解不生。约思则决择数息真智不生。约修则定慧数息圣道不生。禅宗六祖共传斯喻。愿诸学者铭心书绅 ［补注］精进二义。事则念念勤修。理则念念空寂。故云一念不生是真精进 五不忘念功德(三)。初明不忘。二辩劝修。三示得失。初明不忘(二)。初明行中最胜。二明能遮重怨。初明行中最胜。 汝等比丘求善知识求善护助无如不忘念 略举三行。求者闻法行。善知识通三种。一教授善知识。二同行善知识。三外护善知识。今谓求教授也。闻名钦德曰知。睹形敬奉曰识。护者内善思惟行。如闻而思守护不失也。助者如法修行。行谓如思而修。即是以行助解求善助也。不忘念者。结为最胜。不忘正念于三行中为首为胜。故云无如不忘念。上之三行亦名三慧。慧以照了为义。行以进趣为义。照了进趣悉由不忘念也。无闻慧如覆器不能受水。无思慧如漏器虽受而失。无修慧如秽器虽不漏失秽不可用。以不忘念则既仰且完而复清净也。故涅槃云。四法是涅槃近因。一近善知识。二听闻正法。三思惟 现代汉语译本： 这圣道就像火一样，能够燃烧迷惑的薪柴。在暖顶之前都叫做‘未热’。即使已经热了，但停止努力，火也无法产生。如果‘未热’时就数息，即使经过多年也终究无法得道。这是说懈怠的过失。《华严经》的偈颂说：‘就像钻木取火，火还没出来就停止休息，火势就会随之熄灭。懈怠的人也是这样。’该疏文用闻、思、修三慧来辨析懈怠。从闻慧来说，听闻学习数息，明了的理解无法产生；从思慧来说，决断选择数息，真正的智慧无法产生；从修慧来说，通过禅定智慧数息，圣道无法产生。禅宗六祖共同传达这个比喻，希望各位学习者铭记在心。 [补注] 精进有两种含义：从事情上说，是念念勤奋修行；从道理上说，是念念空寂。所以说‘一念不生才是真正的精进’。 五种不忘念的功德（三）：首先说明不忘念，其次辨析劝勉修行，再次说明得失。首先说明不忘念（二）：首先说明修行中最殊胜的，其次说明能够遮止重大的怨恨。首先说明修行中最殊胜的。 ‘你们这些比丘，寻求善知识，寻求好的护持帮助，没有比不忘念更好的了。’ 简略地举出三种修行。‘求’是指听闻佛法的修行。善知识包括三种：一是教授善知识（teaching spiritual friend），二是同行善知识（spiritual friend on the same path），三是外护善知识（supporting spiritual friend）。这里指的是寻求教授善知识。听闻名声钦佩其德行叫做‘知’，看到其形貌恭敬奉行叫做‘识’。‘护’是指内心好好地思惟修行，像听闻佛法后思惟守护而不丢失。‘助’是指如法修行，修行是指像思惟后去修行，也就是用修行来帮助理解，寻求好的帮助。‘不忘念’，总结为最殊胜的。不忘记正确的念头，在三种修行中是最重要的，是最殊胜的。所以说‘没有比不忘念更好的了’。上面的三种修行也叫做三慧。慧是以照亮明白为意义，行是以前进趋向为意义。照亮明白和前进趋向都依靠不忘念。没有闻慧就像倒扣的器皿不能接受水，没有思慧就像有漏洞的器皿即使接受了也会漏掉，没有修慧就像肮脏的器皿即使不漏掉里面的东西也不能用。有了不忘念，就既能仰起又能完整而且还清净。所以《涅槃经》说：‘四法是涅槃的近因：一是亲近善知识，二是听闻正法，三是思惟’
English
English version: The sacred path is like fire, capable of burning the firewood of delusion. Everything before reaching the 'warmth peak' is called 'not yet warm'. Even if it's already warm, but effort ceases, the fire cannot be produced. If one counts breaths while 'not yet warm', even after many years, one will ultimately not attain enlightenment. This speaks of the fault of laziness. The verse in the *Avatamsaka Sutra* says: 'Like drilling wood to obtain fire, if one stops to rest before the fire emerges, the fire's momentum will cease and be extinguished. The lazy person is also like this.' This commentary uses the three wisdoms (聞、思、修 - hearing, contemplation, and cultivation) to distinguish laziness. Regarding hearing wisdom, listening and learning to count breaths will not produce clear understanding. Regarding contemplation wisdom, decisive selection of counting breaths will not produce true wisdom. Regarding cultivation wisdom, using meditative wisdom to count breaths will not produce the sacred path. The Sixth Patriarchs of Zen commonly transmitted this metaphor, hoping that all learners will inscribe it in their hearts. [Supplementary Note] Diligence has two meanings: in terms of action, it is diligently cultivating in every moment; in terms of principle, it is emptiness and stillness in every moment. Therefore, it is said that 'not generating a single thought is true diligence'. The five merits of non-forgetting mindfulness (three): First, explain non-forgetting; second, discuss and encourage cultivation; third, show gains and losses. First, explain non-forgetting (two): First, explain the most supreme among practices; second, explain the ability to obstruct heavy resentment. First, explain the most supreme among practices. 'You monks, seeking good spiritual friends (善知識 - kalyāṇa-mitra), seeking good protection and assistance, there is nothing better than non-forgetting mindfulness.' Briefly listing three practices. 'Seeking' refers to the practice of hearing the Dharma. Good spiritual friends include three types: first, teaching spiritual friends (教授善知識 - instructional kalyāṇa-mitra), second, spiritual friends on the same path (同行善知識 - co-practitioner kalyāṇa-mitra), and third, supporting spiritual friends (外護善知識 - supportive kalyāṇa-mitra). Here, it refers to seeking a teaching spiritual friend. Hearing the name and admiring their virtue is called 'knowing' (知 - zhī), seeing their form and respectfully following is called 'recognizing' (識 - shí). 'Protecting' refers to inwardly contemplating and practicing well, like contemplating and guarding what is heard without losing it. 'Assisting' refers to practicing according to the Dharma, practice refers to practicing after contemplation, which is using practice to assist understanding, seeking good assistance. 'Non-forgetting mindfulness' is concluded as the most supreme. Not forgetting correct mindfulness is the most important and supreme among the three practices. Therefore, it is said that 'there is nothing better than non-forgetting mindfulness'. The above three practices are also called the three wisdoms. Wisdom (慧 - huì) means illuminating and understanding, practice (行 - xíng) means advancing and progressing. Illuminating and understanding, and advancing and progressing, all rely on non-forgetting mindfulness. Without hearing wisdom, it is like an overturned vessel that cannot receive water; without contemplation wisdom, it is like a leaky vessel that loses what it receives; without cultivation wisdom, it is like a dirty vessel that, even if it doesn't leak, its contents are unusable. With non-forgetting mindfulness, it is both upright and complete, and also pure. Therefore, the *Nirvana Sutra* says: 'Four dharmas are the near causes of Nirvana: first, associating with good spiritual friends; second, hearing the correct Dharma; third, contemplating.' --------------------------------------------------------------------------------
Chinese
其义。四如说修行。若言苦行是涅槃因者无有是处。今合初二故三也 ［补注］知识护助有二。一者知识是师。护助是友。不忘念者。方能承受师友教诲。忘念之人。明师良友日临之无益也。二者知识是一心。护助是三慧。不忘念则一心了然三慧具足 二明能遮重怨。 若有不忘念者诸烦恼贼则不能入 以常念正道故则烦恼怨贼。不能入心害三种善根也 ［补注］三善根即三慧二辩劝修。 是故汝等常当摄念在心 令初念处成就也三示得失(二)。初失念成就多过。二得念成就多功。初失念成就多过。 若失念者则失诸功德 失念谓有始无终也。无终则失三慧。慧失则圣果无由可阶耳 二得念成就多功。 若念力坚强虽入五欲贼中不为所害譬如着铠入阵则无所畏是名不忘念 铠喻念力。阵喻五欲铠甲也 ［补注］如将刑罪人。临乐不乐。亦以不忘怖死念故 六禅定功德(三)。初明定。二劝修。三示益。初明定(二)。初摄念能生。二定成有用。初摄念能生。 汝等比丘若摄心者心则在定 谓八种禅定。因摄念生故 ［补注］楞严云。摄心为戒。因戒摄定。是也 二定成有用。 心在定故能知世间生灭法相 禅定成就则有果用。故能知生灭法相。如升大虚下见万象 ［补注］楞 现代汉语译本：其含义是，四如法修行。如果说苦行是涅槃（Nirvana，解脱）的原因，那是不对的。现在把最初的两个合并，所以是第三个。[补注]知识的护持帮助有两种：一是知识是老师，护助是朋友。只有不忘失正念的人，才能承受老师和朋友的教诲。对于忘失正念的人，即使是明师良友天天在他身边，也没有益处。二是知识是一心，护助是三慧（三种智慧）。不忘失正念，那么一心了然，三慧具足。二、说明能够遮止重大的怨恨。 若有不忘念者，诸烦恼贼则不能入。因为常常忆念正道，所以烦恼怨贼就不能进入内心，损害三种善根。[补注]三种善根即是三慧。二、辨明劝勉修行。 是故汝等常当摄念在心。所以你们应当常常收摄念头，安住在心中，使最初的念处成就。三、显示得失（二）。首先是失念成就很多过失，其次是得念成就很多功德。首先是失念成就很多过失。 若失念者，则失诸功德。失念就是有始无终。没有终结，就会失去三慧。失去智慧，那么圣果就没有办法可以证得。[补注]二、得念成就很多功德。 若念力坚强，虽入五欲贼中，不为所害，譬如着铠入阵，则无所畏，是名不忘念。铠甲比喻念力，战场比喻五欲。[补注]如同将要被判刑的罪人，即使面临享乐也不会快乐，也是因为不忘记对死亡的恐惧。六、禅定的功德（三）。首先说明禅定，其次劝勉修行，再次显示利益。首先说明禅定（二）。首先是摄念能够产生禅定，其次是禅定成就后有用处。首先是摄念能够产生禅定。 汝等比丘，若摄心者，心则在定。就是指八种禅定，因为收摄念头而产生。[补注]《楞严经》说：‘摄心为戒，因戒摄定’，就是这个意思。二、禅定成就后有用处。 心在定故，能知世间生灭法相。禅定成就，就会有果报和作用，所以能够知道世间生灭的法相。如同升到高空，向下观看万象。[补注]《楞