T 212.28 观品第二十八

Look well at your own faults, and do not let them show
outside. Each one has his own faults, like the light dust that flies.

Look well at your own faults, and do not let them show outside. Each one has his own faults, like the light dust that flies.

If you claim to be faultless, both things will come to you. You only see
the faults of others, and always harbor harmful thoughts. You see far but not near.

People in the world often deceive themselves, claiming that their virtues are unparalleled. They say, "My practice of precepts, hearing, giving, and wisdom is supreme, unique, and incomparable." Therefore, it is said, "If you claim to be faultless, both things will come to you." This refers to those who cover their own faults. Those who oppose them win, while those who comply are always defeated. Those who practice and cultivate virtues are also like this. They know their own faults and do not reveal them to others. Therefore, it is said, "Both things will come to you." "You only see the faults of others, and always harbor harmful thoughts" means that people do not examine themselves but only see the unwholesome dharmas and troubles of others. They fall into evil destinies and do not reach good places. They experience the sufferings of hell, animals, and hungry ghosts. Therefore, it is said, "You only see the faults of others, and always harbor harmful thoughts." "You see far but not near" means that space and the earth are each separate, not seeing the true dharmas and not seeing the non-true dharmas.

Knowing shame is the best in life, but hawks greedily seize and
tear. Strong men are fearless and cautious, but their lives are short.

"Knowing shame is the best in life" means that when people are in the world, they do not know shame and have nothing to fear. It is like a wild bull that has nothing to fear. Those ignorant people are also like this. They act without restraint and have nothing to fear. Therefore, it is said, "Knowing shame is the best in life." "Hawks greedily seize and tear" means that hawks are greedy and insatiable, seizing and tearing at people without any sense of moderation. Sentient beings are also like this. They are attached to wealth and desires without ever being satisfied. Therefore, it is said, "Hawks greedily seize and tear." "Strong men are fearless and cautious" means that those strong men have nothing to fear. In the midst of the crowd, they do as they please without anyone being able to stop them. If someone comes to admonish and persuade them, they become angry and cut off their lives. Therefore, it is said, "Strong men are fearless and cautious." "Their lives are short" means that people in the world belittle others and value themselves. They only hold onto inverted views and are deluded and unaware. They encroach on the property of the Three Treasures and arrogantly rely on themselves. Such people will not have long lives. Therefore, it is said, "Their lives are short."

Knowing shame does not exhaust one's life, always seeking holy life
with dignified conduct without leakage, one should observe the true holy life.

"Knowing shame does not exhaust one's life" means that those who are ashamed and have a sense of shame are not very diligent in seeking clothing and food. They distribute their wealth to others, wear coarse clothes and eat poorly, without adornment. They only maintain their lives in the world without any glory or hope. Therefore, it is said, "Knowing shame does not exhaust one's life." "Always seeking holy life" means that their practices are pure and they do not create evil. Their physical, verbal, and mental purity should be the supreme practice. They also know external purity, speaking appropriately without harming others. Therefore, it is said, "Always seeking holy life." "Dignified conduct without leakage" means that they restrain their faculties and do not let them wander. Therefore, it is said, "Dignified conduct without leakage." "Should observe the true holy life" means that in their coming and going, speaking and eating, they take food to nourish their life. Therefore, it is said, "Should observe the true holy life."

The world is universally blind and deluded, with few having eyes
Many birds fall into nets, but few are born in heaven.

The world is universally blind and deluded" means that it is like a blind person who does not see good or bad colors, flat ground or high cliffs. This kind of sentient being is also like this, covered by desire, anger, and delusion, not seeing the practices of good and evil, not knowing what is good or bad, and also not knowing the laws of white and black. The mind is self-deluded and does not seek good places. Therefore, it is said, "The world is universally blind and deluded." "Those with eyes are few and far between" is like what is said in the Chang Ahan Sutra. The Buddha told the Brahman with long fingernails, "In the world, those who cultivate goodness are very few. To put it simply, those with inverted views are more numerous than the earth. They do not recognize the Buddha, the Dharma, the Sangha, or their parents. They also do not distinguish between superiors and inferiors. Those with right views are like the soil on a fingernail. Although their views are not wrong, their aspirations are not the same. It is like the non-Buddhist Brahmins and Nirgranthas who leave home to study the path, each considering themselves superior. Their scriptures are different, seeking liberation. They hold onto ignorance, their minds deluded, not reaching the great path. Those with right views are indeed few." Therefore, it is said, "Those with eyes are few and far between." "Birds fall into nets" is like a hunter setting up nets and snares to catch birds. He catches countless birds and beasts, but only one or two escape. The number of those born in heaven is also like this, only one or two who can enjoy heavenly blessings. As said in the Za Ahan Sutra, the Buddha told the bhikshus, "The number of sentient beings entering hell is greater than the earth. From hell, they return to hell. The same is true for hungry ghosts and animals. Those born in heaven are like the soil on a fingernail." Therefore, it is said, "Birds in nets, the same for those born in heaven.

Observing the world's decline, only seeing the changes in
various forms, the foolish bind themselves, entangled in darkness.

Observing the world's decline, only seeing the changes in various forms means that people in the world have a thousand twists and turns in their actions. There are three things in the world: the world of vessels, the world of aggregates, and the world of sentient beings. The world of vessels refers to the trichiliocosm. The world of sentient beings refers to the sentient beings of the three realms, the four modes of birth, and the five destinies. The world of aggregates refers to the form aggregate and the formless aggregate. Among the three worlds, the realm of sentient beings is taken. Why is it said to be the Dharma of decline? The so-called Dharma of decline means being declined by desire, anger, and delusion. It is like merchants traveling far on the road, encountering thieves and losing their acquired wealth, being robbed by thieves. This kind of sentient being is also like this, being robbed by desire, anger, and delusion, cutting off the roots of goodness and wealth. Many people all see and know their decline. Among the billions and millions, only one or two escape. Therefore, it is said, "Observing the world's decline, only seeing the changes in various forms." The foolish bind themselves, entangled in darkness means that there are many people in the world with different ways of acting. They are always bound by two things: afflictions and aggregate bonds. Bound by these two things, they are covered by ignorance. They are also unable to attain liberation by skipping stages and exhausting defilements to accomplish purity. It is like a person with a crime being imprisoned, not seeing the light of the sun and moon. This kind of sentient being is also like this, bound by desire, anger, and delusion, and covered by the darkness of ignorance. If they want to seek liberation, it is difficult to attain. Therefore, it is said, "The foolish bind themselves, entangled in darkness." Also not seeing any practice, observing and finding nothing means that the sages observe sentient beings, wondering if there is any tiny root of goodness that can be treated. They observe everywhere but find no root of goodness that can be treated. The sages think to themselves, "Alas, the declining masses, their crimes are so grave!" Therefore, it is said, "Also not seeing any practice, observing and finding nothing."

Sentient beings all have self, giving rise to suffering for them. Each
does not see the other, not seeing the thorn of wrong views.

Sentient beings all have self, giving rise to suffering for them means that there are many people in the world with inverted natures. Sentient beings think that they are created by self and arise from self. Some say they arise from others and exist due to others. Therefore, it is said, "Sentient beings all have self, giving rise to suffering for them." Each does not see the other, not seeing the thorn of wrong views means that each refers to non-Buddhist Brahmins. They do not contemplate right views but believe in wrong views and inversions. Therefore, it is said, "Each does not see the other, not seeing the thorn of wrong views."

Observing the causes and conditions of this thorn, sentient beings are attached to it. I
create it, but it does not exist. It creates, but I do not have it.

Observing the causes and conditions of this thorn means that the thorn refers to the thorn of wrong views. The causes and conditions refer to the different kinds of sentient beings in the hells, hungry ghosts, animals, humans, and heavens, each with different seeds. Therefore, it is said, "Observing the causes and conditions of this thorn." Sentient beings are attached to it means that non-Buddhist practitioners and students diligently and eagerly believe in wrong views and inversions day and night, unable to let go and follow the right path. Therefore, it is said, "Sentient beings are attached to it." I create it, but it does not exist means that each thinks they are right and interfere with each other. Sentient beings think that I create and make it, but it does not belong to them. They also think, "It creates and makes it, but it does not belong to me." Therefore, it is said, "I create it, but it does not exist. It creates, but I do not have it.

Sentient beings are bound by arrogance and attachment to arrogance, deluded
by views, unable to escape the brink of birth and death.

Sentient beings are bound by arrogance and attachment to arrogance means that they think their minds are arrogant and superior, thinking, "I am the most honored and supreme among the masses. My family lineage, reputation, house, fields, property, servants, and family wealth are unmatched." Their minds are firm and cannot let go. Therefore, it is said, "Sentient beings are bound by arrogance and attachment to arrogance." Deluded by views, unable to escape the brink of birth and death means that the view of eternalism is not associated with the view of annihilation, and the view of annihilation is not associated with the view of eternalism. They cannot escape this birth and death to reach the shore of the unconditioned. Therefore, it is said, "Deluded by views, unable to escape the brink of birth and death."

Those who have attained and will attain are both subject to defilement
Cultivating the root of illness and learning all that is to be learned,

Observing those who uphold precepts, those with pure conduct, and those who
care for the sick and weak - this is called reaching the limit.

Those who have wrong views and are attached to desires, unable to let go, consider desire to be pure and indulge in it, giving rise to arrogance and not reforming - this is called the second limit, this is called the wise increasing attachments. Those who have attained and will attain obtain the aggregates and sense bases, while some do not obtain the aggregates and sense bases. These two are both subject to defilement: one is the defilement of wrong views, the other is the defilement of desire and attachment, bound by afflictions and unable to let go. Therefore it is said: both are subject to defilement. Those who cultivate the root of illness are the non-Buddhist practitioners who cultivate their skills and glorify themselves. Those who learn all that is to be learned are those sentient beings who learn their skills, riding horses, driving chariots, and accomplishing all kinds of things. Those who practice this attain liberation. Therefore it is said: those who learn all that is to be learned. Observing those who uphold precepts, some Brahmins uphold precepts, some uphold the crow precepts and make sounds like crows, some uphold the owl precepts and kneel and bow at times imitating the owl's cry, some uphold the deer precepts and make sounds like deer. Therefore it is said: observing those who uphold precepts. The pure Brahmins, those non-Buddhist practitioners say to each other: "Those who practice purity in pairs attain liberation and reach the pure place. If they serve fire, the sun, moon, divine jewels, medicine, herbs, clothing, palaces, and houses, then they will reach the unconditioned state." This is called the limit. There are sentient beings with strong wrong views who are attached to desires and cannot let go. They consider desire to be pure and practice it without fault. This is called the wise increasing attachments. Those who can know this do not follow the cycle of birth and death. Those with eyes observe. Those with eyes are the Buddhas and World Honored Ones. Faith can observe the cycle of birth and death and its cessation. Therefore it is said: those with eyes see. Those who understand these two limits are not attached and do not give rise to afflictions. This is called the limit.

Observe the bubbles on water, also observe the mirage, in this way do
not observe the body, and also do not see the King of Death.

Observe the bubbles on water, also observe the mirage. Just as those water bubbles cannot last long. Once there was a king's daughter who was loved by the king and never left his sight. When it rained, there were bubbles on the water. The daughter saw the water bubbles and was very fond of them. She said to the king, "I want to get the water bubbles to make a flower garland for my head." The king told the daughter, "Now the water bubbles cannot be obtained. How can you get them to make a flower garland?" The daughter said to the king, "If I cannot get them, I will kill myself." Hearing the daughter's words, the king summoned a skilled craftsman and told him, "You are skilled in all crafts and understand everything. Quickly get the water bubbles and make a garland for my daughter. If you do not, I will have you executed!" The craftsman said to the king, "We are not capable of getting the bubbles to make a garland." Among them was an old craftsman who volunteered to be able to get the bubbles. He then said to the king, "I am able to get the bubbles and make a garland for the king." The king was very happy and told the daughter, "Now there is someone who is able to make a garland. You can go yourself and watch over it." The daughter followed the king's words and watched outside. At that time, the old craftsman said to the king's daughter, "I am not familiar with the good and bad of water bubbles. I beg the king's daughter to personally get the bubbles. I will make a garland." The daughter then got the bubbles, but they burst as soon as she touched them. She could not get them. Like this, she tried all day but could not get the bubbles. The daughter became tired and gave up. She said to the king, "The water bubbles are false and cannot last long. I beg the king to make me a purple gold garland. It will not wither day and night." The water bubbles deceive the eyes. Although they have form, they are born and perish. The mirage is also like this. Thirst and fatigue lead to the loss of life. The human body is false, with little happiness and much suffering. It is subject to destruction and cannot last long. It changes and is not in the world for long. It is not seen by the King of Death. Therefore it is said: observe the bubbles on water, also observe the mirage. In this way do not observe the body, and also do not see the King of Death.

Observe the bubbles on water, also observe the mirage. In this way do
not observe the world, and also do not see the King of Death.

Not observing the world means the five aggregates of the body will soon be destroyed. If one can destroy the five aggregates of the body, one will not meet the King of Death.

Thus observe the body as a chariot of various colors, which
fools are attached to. Seek to be far away from it.

"Thus observe the body as a chariot of various colors" means that although the king's chariot is adorned with various colors, it is not solid and cannot bear heavy loads. Therefore, it is said, "Thus observe the body as a chariot of various colors." "Fools are attached to it, seeking to be far away from it" means that fools are greedy for and practice it, while the wise abandon it like throwing away excrement. Therefore, it is said, "Fools are attached to it, seeking to be far away from it."

Thus observe the body as a chariot of various colors, which
fools are attached to. The wise are far away from it.

The wise know it is unstable and do not delight in it. They always wish to be far away from it, avoiding it like a fire disaster. Therefore, it is said, "The wise are far away from it."

Thus observe the body as the cause of illness
Illness combines with ignorance. How can it be relied upon?

People are born from the womb due to past causes and conditions. Many illnesses, few illnesses, good and bad appearances. Therefore, it is said, "Thus observe the body as the cause of many illnesses. Illness combines with ignorance. How can it be relied upon?"

Observe the painted image, the lapis lazuli blue hair. The foolish take
it as a cause, not seeking to cross to the other shore.

"Observe the painted image, the lapis lazuli blue hair" means that fragrant incense is used to bathe the hair, and the fragrance spreads far. Therefore, it is said, "Observe the painted image, the lapis lazuli blue hair." "The foolish take it as a cause, not seeking to cross to the other shore" means that the foolish are bound and cannot be far removed. Without skillful means, one cannot reach the other shore. The so-called other shore is the extinction of nirvana. Therefore, it is said, "The foolish take it as a cause, not seeking to cross to the other shore."

Observe the painted image, the lapis lazuli blue hair. The
foolish take it as a cause, the wise despise it.

The wise and intelligent person, distinguishing and contemplating the subtle, does not give rise to attachment. Therefore, it is said, "The wise despise it."

Strongly painting the form, adorning the ugly and filthy body. The foolish
take it as a cause, yet do not seek liberation for themselves.

In the past, there was a wealthy family with abundant wealth and the seven treasures. The elder thought, "Now the young monks have not yet cut off their desires. I should invite them to come home and have the women offer food. If there are any with desires, I will know." He went to the temple and invited them. The young monks went to the elder's house. The women were adorned and dressed in new clothes. They all came out to pay respects and give rise to respectful intentions. At that time, a six-supernatural-power arhat immediately realized and transformed a dead person's skeleton with the flesh and blood gone, the skull and limbs each in a different place. The arhat then told the monks, "You should concentrate your minds to seek liberation, do not look at women's forms and give rise to defiled and polluted minds." At that time, the elder saw that auspicious response and marveled at it. He reproached himself and knew it was not right. He prostrated with his five limbs and sought repentance, saying, "I now know the subtlety of the Dharma." The women were each ashamed and returned to their homes. At that time, the arhat told the elder, "The Buddha's teachings are vast and boundless. You now measure the sages with the wisdom of an ordinary person. This is not the right principle. It is like comparing a fistful of dirt to Mount Sumeru, or trying to measure the ocean with a cup." At that time, the monk then spoke this verse:

Strongly painting the form, adorning the ugly and filthy body. The foolish
take it as a cause, yet do not seek liberation for themselves.

Dividing the hair into eight parts, with double-sided earrings for the eyes and
ears. The foolish are attached to it, yet do not seek liberation for themselves.

At that time, after the bhikṣu had spoken these two verses, he immediately rose from his seat and left. At that time, the elder and the women gave rise to good minds by themselves, and respectfully venerated the Three Jewels. On a later day, each of them attained the path.

Attached to desire, defiled by desire, not investigating the conditions of afflictions, not
giving rise to afflictions, one should cross over the flow of desire and existence.

"Attached to desire, defiled by desire" means that the aspirations of groups in the world are not the same. Some have little desire, while others have excessive desire. Those with excessive desire do not understand the Dharma of the sages. Therefore, it is said, "Attached to desire, defiled by desire." "Not investigating the conditions of afflictions" means that greed, jealousy, and stinginess are the most serious illnesses, penetrating to the bones and marrow, incurable by doctors. Accumulating wealth in the billions, one is unwilling to give in charity. At the end of one's life, one cannot take even a single coin with oneself. Those sentient beings who practice greed and jealousy have no spiritual power in their bodies and thus become impoverished. Their relatives are not harmonious and they are looked down upon by others. Therefore, it is said, "Not investigating the conditions of afflictions." "Not giving rise to afflictions, one should cross over the flow of desire and existence" means that there are four kinds of flows, which are not the same. What are the four? First, the flow of desire; second, the flow of existence; third, the flow of ignorance; fourth, the flow of views. Sentient beings sink and drown in birth and death due to these four. They wander in the four afflictions and cannot free themselves. They will traverse the five paths of rebirth. Therefore, it is said, "Not giving rise to afflictions, one should cross over the flow of desire and existence."

Those who are free from all desires should contemplate this
great view. Such liberation is what has not been crossed before.

"Those who are free from all desires" means those in the form and formless realms, while "desires" refers to the desire realm. In these three realms, they are completely free from the three poisons. Therefore, it is said, "Those who are free from all desires." "Should contemplate this great view" means that those free from desires are the Buddha's foremost disciples. The Buddha has four disciples, with the arhats being the most excellent, honorable, noble, and unsurpassed. Therefore, it is said, "Should contemplate this great view." "Such liberation" means that the sages practice for the sake of others, not for themselves. They are completely liberated from the four great floods and are no longer attached to existence in body and speech. Therefore, it is said, "Such liberation." "What has not been crossed before" refers to the difficulties of birth and death that one has experienced in the past. One has never been liberated. One should seek means to liberate oneself from these three existences and not create a body of the four great elements again. Therefore, it is said, "What has not been crossed before."

Not escaping the garden to be free from the garden, escaping the garden only to
return to the garden, one should observe this person, escaping bondage only to return to bondage.

Once, the Buddha was in the Niagroup Garden in Kapilavastu. At that time, the World-Honored One, having put on his robe and taken his alms bowl, went into the city of Kapilavastu with his attendant Ānanda to beg for alms. At that time, the young Nanda saw from a high building that the World-Honored One had entered the city to beg for alms. He quickly descended from the high building to where the World-Honored One was and bowed his head at the Buddha's feet, saying to the World-Honored One, "The Buddha's clan is a noble one in the country, a wheel-turning sage king. Why do you debase yourself by holding a bowl to beg for alms?" At that time, Nanda took the Buddha's bowl, went inside to fill it with delicious food and drink. Seeing Nanda enter the house, the Buddha told Ānanda, "I am now going to the Niagroup Garden. If Nanda comes out, do not take the bowl again. Tell Nanda to personally return the bowl to the Tathāgata." Nanda accepted the instruction and followed behind, delivering the bowl. His wife followed behind and said to Nanda, "Return quickly, do not stay long, wait until I come and then eat." He went forward a little, and his wife sent a message again, "Return in time, do not delay." The reason for being so insistent was because she feared he would leave home to study the path. Nanda brought the bowl to where the Tathāgata was and personally handed it to the Tathāgata, saying, "Please accept it now. I wish to return home." The Buddha told Nanda, "You have come this far. Now you should leave home, shave your head and beard, and wear the three Dharma robes. Why do you want to return home again?" At that time, the Tathāgata used his spiritual power to force Nanda to leave home and study the path, locking him in a quiet room and not allowing him to return home. In this way, days and months passed, and it was Nanda's turn to be in charge. Nanda heard this and was delighted inside, thinking, "I can now take advantage of this opportunity to escape and return home." At that time, Nanda took charge of preparing water and sweeping the ground, not neglecting anything. At that time, the heavenly spirits guarding Nanda filled the water and naturally overturned it in the clean ground, and the grass and soil grew again. The door was closed, but it naturally opened. Nanda thought, "My family is of royal descent, with abundant wealth and treasures, lacking nothing. I will now escape and return home. If there is any loss, I will make it up with my possessions. I will now secretly follow a small path. If I take the main road, I will surely encounter the Tathāgata

Not escaping the garden to be free from the garden, escaping the garden only to
return to the garden, one should observe this person, escaping bondage only to return to bondage.

Not escaping the garden to be free from the garden, escaping the garden only to return to the garden, one should observe this person, escaping bondage only to return to bondage.

I now take you to tour the heavens. You should concentrate and not be afraid." At that time, the World-Honored One used his supernatural powers to take Nanda by the hand and bring him to the
heavens. He saw a palace made of the seven treasures, with countless jade maidens attending to it. There were only women, no men, and no husbands. Nanda then addressed the Buddha, saying, "What is this heavenly palace?

At that time, the World-Honored One gradually spoke the subtle Dharma to Nanda, establishing him in the formless and leading him to the place of the Way.

The blue-robed and white-canopied one, the charioteer driving a single wheel, observing
those who are covered in dust and dirt, forever severing the bonds.

Many people seek refuge in the spirits of mountains, rivers
trees, groves, and shrines, hoping to escape suffering and difficulties.

People are fearful and confused, not realizing the truth. They rely on past prayers and sacrifices without distinguishing between true and false. In the past, there was a king named Aksobhya in the country of Yuezhi. He ruled over the world without resistance. His mother instructed him, saying, "If you encounter the danger of death, do not turn left towards the Buddha's temple. Remember to turn right. Do not disobey this instruction of mine." At that time, King Aksobhya led a large army to attack the city of Jinshi. He personally wielded a sword to kill three hundred million people, not quite reaching four hundred million, aiming to reach five hundred million. Later, in battle, he was defeated and fled on an elephant. Looking back, he saw the Buddha's temple and remembered his mother's instruction. He then turned the elephant to the right. The enemy saw this and all surrendered and returned to their country. The king saw the enemy retreat and pursued them. He then remembered the Buddha's words: "Those who take refuge in the Buddha are supreme and unsurpassed. If I had not turned right, how could I have defeated this enemy?" Therefore, it is said: "Many people seek refuge in the spirits of mountains, rivers, trees, groves, and shrines, hoping to escape suffering and difficulties."

This is not the supreme refuge, nor is it auspicious. If
one takes refuge in this way, one will not escape all suffering.

If one takes refuge in the Buddha, the Dharma, and the
Sangha, and cultivates the noble four truths as seen by wisdom,

The causes and conditions of suffering arise, one should transcend the root of
suffering. The eightfold path of the sages, the end of the sweet dew.

This is the highest refuge, not without auspicious benefits. If there
are those who take refuge, they will be liberated from all suffering.

The cultivation of the path by humans only has faith and righteousness. With the root of faith complete, precepts are not violated. All sentient beings who can take refuge in these Three Jewels will have no wishes unfulfilled, will be revered by gods and humans, will attain the path on their own, and will also receive blessings for eternal eons. Those who have no refuge are like a tree without roots. If there is something to rely on, what is not accomplished?

Observe what should be observed, and also observe what should not
be observed. Observe again and again, and observe without further observation.

What is meant by "observation"? It refers to observing the four noble truths of suffering, its origin, its cessation, and the path. Those who practice the teachings observe the four noble truths of suffering, its origin, its cessation, and the path. They observe the present, observe the past, and will observe the future. The arising of afflictions is all due to the three time periods. Falling into birth and death, one does not reach the path. Therefore, it is said, "Observe what should be observed, and also observe what should not be observed." "Not observing, one should still observe" means not seeing suffering, its origin, its cessation, and the path. One should deeply observe and discern clearly, knowing that it is because one does not see the four noble truths of suffering, its origin, its cessation, and the path. Therefore, it is said, "Not observing, one should still observe." "Observe again and again" means having faith and being able to distinguish suffering, its origin, its cessation, and the path. One contemplates each one, thoroughly understanding its meaning. "Observe without further observation" means having already observed and known, one does not contemplate further. Therefore, it is said, "Not observing, one should still observe, and observe again and again, but not observe further."

Observe again and again, and discern their inherent nature. Consider
day as night, for the precious body will soon be destroyed.

"Observe again and again" means there are two kinds of observation: first, observation of wealth, and second, observation of the ultimate truth. As for the observation of wealth, it increases afflictions, while the observation of the ultimate truth exhausts afflictions and perfects the practice of the formless. Therefore, it is said, "Observe again and again." "Discern their inherent nature" means that the natures and practices of people are not the same. The Dharma teachings in different countries are not uniform. The sages discern them one by one. Some have the intention to awaken, some do not, and some both awaken and do not. Sentient beings have different natures and awakenings. Therefore, the sages teach them the Way, diligently practicing day and night without slacking. Therefore, it is said, "Discern their inherent nature." "Consider day as night" means that the natures and practices of sentient beings are not the same. Some contemplate the roots of goodness, while others do not. This is called considering day as night. "The precious body will soon be destroyed" means that worldly wealth is a common phenomenon in the world. It is accumulated all day but will eventually be exhausted. The wealth of wholesome roots never decays. Therefore, the Vinaya scriptures say, "Exchange your precious body for an ordinary body, your precious wealth for ordinary wealth, and your precious life for an ordinary life." Therefore, it is said, "The precious body will soon be destroyed."

Observe but not repeatedly observe" means that although one sees, one does not truly
see. It is like seeing but not truly seeing. Observing but not truly seeing.

"Observe but not repeatedly observe" means that the practitioner contemplates subtle observation, but the sage observes and knows that the practitioner also lacks subtle observation. There are two kinds of people who attain meditative concentration: one attains observation, and one does not. There is also a guide who observes the practitioner, wondering if there is anyone who responds to the truth of the noble ones. After thorough observation, it is not suitable for the truth of the noble ones. Therefore, it is said, "Observe but not repeatedly observe." "Observe but not truly see" means that there are many who contemplate and cultivate the practice of the path, and also observe the affairs of the distant past. Some understand, and some do not. Each is distinguished without confusion. Therefore, it is said, "Observe but not truly see"

How does one see and not see? What is meant by seeing and not seeing?
What causes seeing and not seeing? What is the cause of seeing and not seeing?

"How does one see and not see?" means that the practitioner cultivates the Dharma, considering it to be an eternally pure Dharma. "What is meant by not seeing" means not seeing suffering, origination, cessation, and the path. Therefore, it is said, "How does one see and not see?" "What causes seeing and not seeing" means that two people practice together and are fully endowed with merit and virtue. Although they are in saṃsāra, they are not timid. They intend to sever the bonds without hesitation. One person's intention is biased and does not reach the ultimate, while the other does not see the cessation of all taints. One does not see being in saṃsāra. Therefore, it is said, "What causes seeing and not seeing?" "What is the cause of seeing and not seeing" means that due to the Dharma of the sages, one sees the meaning of liberation for oneself. One's wishes are certainly accomplished without fear or avoidance. Therefore, it is said, "What is the cause of seeing and not seeing?"

Just as one does not contemplate suffering, one should always deeply contemplate oneself, in
order to understand the source of suffering. This is called the subtle contemplation of wisdom.

"Just as one does not contemplate suffering" means that the learner does not see suffering, emptiness, non-self, and the absence of a self. He also does not discern the aggregates of conditioned phenomena. He then falls into error. He contemplates the impurities and uncleanliness within his own body, from head to toe, without anything to be desired. He thinks, "I have form, I have form." He also does not discern the beginning and end of form. Therefore, it is said, "Just as one does not contemplate suffering, one should always deeply contemplate oneself." "In order to understand the source of suffering, this is called the subtle contemplation of wisdom" means that one understands the meaning of suffering, emptiness, impermanence, and non-self. The body is afflicted with myriad illnesses. The practitioner contemplates without confusion. He deeply understands the source of suffering. The body is entrusted to the world, composed of the four great elements. Since countless eons ago, it has not seen the great illumination. This is due to being bound by delusion. I now escape and do not create those conditions. Therefore, it is said, "In order to understand the source of suffering, this is called the subtle contemplation of wisdom."

Who causes ordinary people not to see the origin of various practices?
Because of that, they observe and remove darkness to see great illumination.

"Who causes ordinary people not to see the origin of various practices?" means that the blind and deluded in the world do not see the great illumination. Who created it? Sentient beings wander without recognizing the right path. There are currently the four great elements, the aggregates, and the bases of suffering. The ignorant are attached and do not believe in the affliction. They give rise to various wrong views and further increase afflictions. Because of this, practitioners observe themselves and contemplate day and night to sever afflictions. "Removing darkness to see great illumination" means that the origin of great illumination is without the root of darkness. They do not recognize the Buddha, the Dharma, or the Sangha. They also do not recognize the true suchness of the four noble truths of suffering, origin, cessation, and path. They do not cultivate the practice of pure realms. Therefore, it is said, "Who causes ordinary people not to see the origin of various practices?"