English
English version The Path of Humans. 6. If one seeks natural rewards in this life and the next, while also cultivating the Ten Virtues, this is to arouse a superior mind in the Desire Realm and walk the path of the heavens. (Desire Realm: One of the three realms in Buddhist cosmology where beings reside, characterized by sensual and material desires; Ten Virtues: Abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views.) 7. If one seeks to suppress others while elevating oneself, squatting like a wolf and looking down like Tang Shi, causing others to submit and look up in admiration, this is to arouse the mind of Mara and walk the path of the sixth heaven. (Mara: In Buddhism, the evil one who obstructs practice and disturbs the mind.) 8. If one seeks the joy of meditative concentration in this life and the next, this is to arouse the Brahma mind and walk the path of the Form Realm. (Dhyana: A Buddhist practice of mental concentration and inner peace through meditation; Form Realm: The realm in Buddhist cosmology above the Desire Realm, characterized by beings who have transcended desire but still possess material form.) 9. If one seeks worldly wisdom, eloquence, and omniscience, and studies Chan for this purpose, this is to arouse the mind of a heretic and walk the path of the Realm of Non-Perception. (Heretic: A term in Buddhism referring to practices or religions that do not conform to Buddhist teachings.) 10. If one contemplates the cycle of birth and death in the world as a prison, finding it utterly repulsive, and considers Nirvana, the pure and tranquil liberation from the world, as supremely desirable, and aspires to quickly escape the Three Realms, this is to arouse the mind of non-outflow and walk the path of the Two Vehicles. (Nirvana: A Buddhist term referring to the state of liberation from the cycle of birth and death; Three Realms: The three realms of existence in Buddhist cosmology: the Desire Realm, the Form Realm, and the Formless Realm; Mind of Non-Outflow: A Buddhist term referring to a pure mind free from afflictions and karma; Two Vehicles: A Buddhist term referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle, which aim for individual liberation.) The types of non-mind are immeasurable; here, only ten types of non-mind are briefly shown. The first nine are worldly minds, minds of birth and death. The last one is a mind that transcends the world, a mind of Nirvana, the mind of a sage, a mind of liberation. Practitioners, as you study and cultivate the Way, you should be skilled at distinguishing between right and wrong, and do not casually arouse your mind. Even the Two Vehicles, which transcend the world, must discern right from wrong; how much more so should you, rather than falsely believing that the previous minds are correct. If you wish to be in accordance with the truth, then first do human affairs well, and do not force yourself to know the affairs of others, for this will lead to mutual hatred, generation after generation. Not only will you not attain the fruit of the Way in this life, but you will also burden future lives. Those who can close their mouths, join their palms, block their ears, sit upright, and cultivate their minds are sages who transcend the world. If not, then the paths of hungry ghosts and animals will be difficult to avoid. Next, I will explain the method of cultivating Samatha-Vipassana. First, we will begin with practice in seated meditation. In seated meditation, practitioners cultivate the three types of Samatha to counteract distracting thoughts and perceptions. The first is called 'Cessation by Fixing the Mind on an Object' (Cessation by Fixing the Mind on an Object: A method of focusing the mind on a specific object to stop wandering thoughts), which involves focusing the mind on the tip of the nose, the space between the eyebrows, or other points, binding the mind to the object of focus, guarding the boundary, and preventing thoughts from scattering. The second is called 'Cessation by Controlling the Mind' (Cessation by Controlling the Mind: A method of forcibly controlling thoughts to prevent them from scattering), which involves immediately restraining any thought that arises, preventing it from running wild. These two are both 'cessation in terms of phenomena'. The third is called 'Cessation by Realizing the Truth' (Cessation by Realizing the Truth: A method of stopping wandering thoughts by realizing the true nature of all phenomena), which involves immediately realizing that all phenomena that arise in the mind are born from conditions. Phenomena born from conditions have no inherent nature. Since one knows that they have no inherent nature, one no longer clings to them. Because one does not cling, wandering thoughts cease. This is called cessation. The state of the mind being still and unmoving is called 'non-action'. (Non-action: A Buddhist term referring to the state of not relying on conditioned actions, i.e., Nirvana.) --------------------------------------------------------------------------------
Chinese
为者即诸法本源。若能安本源则一切妄想生死业行即皆空寂。即泥洹道。真法实也。略明三止竟。次作观者。谓正观中道诸法实相智慧也。行者于坐禅中。随心所缘一切诸法。若善法。若恶法。若无记法等。随所缘念念不住。虽如上体真而不止者。即当反观所起之心从何处生。从过去生耶。现耶。未来耶。若从过去生者。过去已灭云何能生。若从现在生者。现在念念不住云何能生。若从未来生者。未来未至云何能生。三世求生毕竟不可得。当知此心但有名字。名字之法本自无生。无生故。无灭故。无灭即是中道第一义谛观也。又捡此心为有为无。若心无者。云何有念。心若是有者。应当自有。何须缘发始有心生。当知此心非有非无。即是中道正观也。 复次。于禅中沈惛睡熟头低无记者。即须修观。分别法相。对治沉病。若于坐禅中心散动越逸攀缘万境。即须用止除乱想。一心念之。若修止时心安快乐。即应修止。又修止时能破睡散。即应修止。又修止时豁豁欲想清净。即应修止。又修观时心地静乐。即宜修观。又修观时道心郁起。即宜修观。又修观时能破烦恼恶见。即宜修观。观若有益即常修观。止若有益即常修止。行者善须斟酌。巧用止观调心。令妄念不起。即是善能用心。有少道理也。 次明历缘 现代汉语译本： ‘为者’即是诸法（一切事物和现象）的本源。如果能够安住于本源，那么一切虚妄的念头、生死轮回以及业力行为都将归于空寂，这就是涅槃之道，是真实不虚的法。以上简要说明了‘三止’的含义。接下来是关于‘观’的修习，指的是以正确的智慧观察中道实相。修行者在坐禅时，随心所缘的一切诸法，无论是善法、恶法还是无记法等等，都要随着所缘之境念念不住。虽然如上所述体悟了真理，但如果不能止息妄念，就应当反观所生之心从何处而来？是从过去生起吗？现在生起吗？还是未来生起吗？如果从过去生起，过去已经灭去，又怎么能够生起？如果从现在生起，现在念念不住，又怎么能够生起？如果从未来生起，未来尚未到来，又怎么能够生起？在过去、现在、未来三世之中寻求心的生起，终究是不可得的。应当明白，这个心只是一个名字而已，名字所代表的法，其本性是无生的。因为无生，所以无灭。无灭就是中道第一义谛的观照。进一步审视这个心，是有还是无？如果心是无，又怎么会有念头产生？如果心是有，应当是本来就有的，为什么需要外缘引发才会有心的生起？应当明白，这个心非有非无，这就是中道正观。 进一步说，在禅修中，如果出现昏沉、睡眠、头低垂等无记状态，就必须修习‘观’，分别诸法的法相，以此来对治昏沉的毛病。如果在坐禅时，内心散乱、放逸，攀缘于各种境界，就必须运用‘止’来去除杂乱的念头，一心专注于所缘之境。如果修习‘止’时，内心安稳快乐，就应该修习‘止’。如果修习‘止’时，能够破除睡眠和散乱，就应该修习‘止’。如果修习‘止’时，内心豁然开朗，没有欲念，清净自在，就应该修习‘止’。如果修习‘观’时，心地平静安乐，就适宜修习‘观’。如果修习‘观’时，修道的意愿蓬勃生起，就适宜修习‘观’。如果修习‘观’时，能够破除烦恼和错误的见解，就适宜修习‘观’。如果修‘观’有益处，就应该经常修‘观’。如果修‘止’有益处，就应该经常修‘止’。修行者应当善于斟酌，巧妙地运用‘止’和‘观’来调伏内心，使妄念不生起，这就是善于用心，略微懂得了一些道理。 接下来阐明历缘修心的方法。
English
English version: 'The doer' is the origin of all dharmas (all things and phenomena). If one can abide in the origin, then all false thoughts, the cycle of birth and death, and karmic actions will all return to emptiness and tranquility. This is the path of Nirvana, the true and real Dharma. The above briefly explains the meaning of the 'Three Cessations'. Next is the practice of 'Contemplation', which refers to observing the Middle Way's true nature with correct wisdom. When a practitioner is in seated meditation, with whatever dharmas that arise in the mind, whether they are good dharmas, evil dharmas, or neutral dharmas, one should be mindful of each arising thought without dwelling on it. Although one has realized the truth as mentioned above, if one cannot stop the wandering thoughts, then one should reflect on where the arising mind comes from. Does it arise from the past? Does it arise from the present? Or does it arise from the future? If it arises from the past, the past has already ceased, how can it arise? If it arises from the present, the present is constantly ceasing, how can it arise? If it arises from the future, the future has not yet arrived, how can it arise? Seeking the arising of the mind in the three times of past, present, and future, it is ultimately unattainable. One should understand that this mind is just a name. The dharma represented by the name is inherently unborn. Because it is unborn, it is therefore unceasing. Unceasing is the contemplation of the Middle Way's ultimate truth. Furthermore, examine this mind, is it existent or non-existent? If the mind is non-existent, how can there be thoughts arising? If the mind is existent, it should be inherently existent. Why does it need external conditions to trigger the arising of the mind? One should understand that this mind is neither existent nor non-existent. This is the correct contemplation of the Middle Way. Furthermore, in meditation, if drowsiness, sleepiness, or a drooping head occur, which are neutral states, then one must practice 'Contemplation', distinguishing the characteristics of dharmas, in order to counteract the ailment of drowsiness. If, during seated meditation, the mind is scattered, unrestrained, and clinging to various realms, then one must use 'Cessation' to remove the chaotic thoughts, focusing the mind on the object of contemplation. If, when practicing 'Cessation', the mind is peaceful and happy, then one should practice 'Cessation'. If, when practicing 'Cessation', one can break through sleepiness and distraction, then one should practice 'Cessation'. If, when practicing 'Cessation', the mind is open and clear, without desires, pure and free, then one should practice 'Cessation'. If, when practicing 'Contemplation', the mind is calm and peaceful, then it is appropriate to practice 'Contemplation'. If, when practicing 'Contemplation', the aspiration for the path arises vigorously, then it is appropriate to practice 'Contemplation'. If, when practicing 'Contemplation', one can break through afflictions and wrong views, then it is appropriate to practice 'Contemplation'. If practicing 'Contemplation' is beneficial, then one should practice 'Contemplation' frequently. If practicing 'Cessation' is beneficial, then one should practice 'Cessation' frequently. The practitioner should be good at considering and skillfully using 'Cessation' and 'Contemplation' to tame the mind, so that wandering thoughts do not arise. This is being good at using the mind, and slightly understanding some principles. Next, it explains the method of cultivating the mind through encountering circumstances. --------------------------------------------------------------------------------