T 212.31 ◎乐品第三十一

If you win, you destroy your enemies; if you lose, you despise yourself. If you stop, you are happy. There is no mind of victory or defeat.

If you win, you destroy your enemies; if you lose, you despise yourself. If you stop, you are happy. There is no mind of victory or defeat.

If one disturbs others, seeking peace and happiness for
oneself, one will only create enmity and never escape suffering.

If one disturbs others, seeking peace and happiness for oneself, one will only create enmity and never escape suffering.

Those who delight in sensual pleasures and use weapons to harm beings
seeking peace and happiness for themselves, will not find happiness in future lives.

Those who delight in sensual pleasures and use weapons to harm beings, seeking peace and happiness for themselves, will not find happiness in future lives.

Those who wish for happiness and do not harm beings with
weapons, seeking happiness for themselves, will also find happiness in future lives.

Those who wish for happiness and do not harm beings with weapons, seeking happiness for themselves, will also find happiness in future lives.

Those who delight in the Dharma and delight in practicing it, carefully avoiding unwholesome dharmas, are
able to practice the Dharma well. They will find happiness in this world and in future lives.

When people are in the world, they should practice the Dharma, selecting good dharmas and discarding evil ones. They should associate with good friends and take up good teachings. Wherever they go, they should promote Dharma activities. Therefore, it is said: Those who delight in the Dharma and delight in practicing it, carefully avoiding unwholesome dharmas, are able to practice the Dharma well. They will find happiness in this world and in future lives.

Those who protect the Dharma and practice the Dharma, practicing the Dharma and receiving good
rewards, should follow the teachings of the Dharma. Practicing the Dharma does not lead to evil.

Those who protect the Dharma and practice the Dharma, practicing the Dharma and receiving good rewards, are able to protect the Dharma themselves and prevent it from being lost. They will later receive its blessings. Therefore, it is said: Those who protect the Dharma and practice the Dharma, practicing the Dharma and receiving good rewards. Those who practice the Dharma protect themselves with the Dharma. Wherever they are born, they will not encounter evil calamities. From childhood to adulthood, they will receive their due. When their blessings in heaven are exhausted, they will be reborn as humans and again receive blessings. Therefore, it is said: This should follow the teachings of the Dharma. Practicing the Dharma does not lead to evil.

Those who protect the Dharma and practice the Dharma, practicing the Dharma and receiving good rewards, are like a
canopy covering their form. This should follow the teachings of the Dharma. Practicing the Dharma does not lead to evil.

Those who practice the Dharma protect themselves with the Dharma. Wherever they are born, they will not encounter evil calamities. From childhood to adulthood, they will receive their due. When their blessings in heaven are exhausted, they will be reborn as humans and again receive blessings. Therefore, it is said: This should follow the teachings of the Dharma. Practicing the Dharma does not lead to evil.

Those who practice evil enter hell and fall into evil paths
Unlawful acts lead to self-destruction, like grasping a snake with one's hand.

Those who practice evil enter hell and fall into evil paths. This means that when one commits evil deeds, it is not done by one's parents, siblings, or relatives. It is all caused by oneself. When one commits a crime, one must bear the consequences oneself. No one can take one's place. The views of non-Buddhist schools are different. Non-Buddhists believe that one commits the crime but others receive the retribution. Therefore, it is said: Those who practice evil enter hell and fall into evil paths.

Neither by the law nor by the unlawful, both are equally rewarded. By
the unlawful, one enters hell; by the right law, one is born in heaven.

Those who practice good and evil do not know the retribution of blessings and misfortunes. Those who do good do not know the reward of good, and those who do evil do not know the retribution of evil. It is like a person who gets poisoned food. When they get it and enjoy it, they do not know that there is poison in the food. The poison spreads and harms their body. People who do evil are also like this. At the time, it is sweet in the mouth, but later they suffer the consequences and lose their lives, not going to a good place. Those with eyes observe the food and know it is pure and free from poison, so they take it and eat it without suffering.

Giving and fighting are the same, this virtue and wisdom are not
praised. When giving, it is also like fighting, these two things are equal.

In the past, in the city of Śrāvastī, there was an elder named Uttama, and another elder named Durjaya. These two were the most stingy and greedy in the country, with abundant wealth and treasures, seven kinds of precious things, elephants, horses, carriages, servants, slaves, and grain and fields beyond measure. Each of the two had seven gates, and they ordered the gatekeepers not to let beggars enter their gates. The courtyard was covered with iron cages to prevent flying birds from pecking at the grain. The walls of the houses were cast with iron fences to prevent rats from gnawing on utensils. At that time, the five great śrāvakas each went there in turn to teach and transform them, emerging from the ground to teach them the Dharma of giving. The two elders heard it but did not accept the teaching. Later, the Buddha himself went there, sitting and lying in the sky, emitting a great light. The Buddha spoke the subtle Dharma to the elders, but although they heard it, their minds were still not enlightened. They thought to themselves, "The Buddha has come to our house. It would not be right to let him return to the monastery without anything. I should enter the treasury and take a white cloth to offer to the Tathāgata." They then got up and entered the treasury to select a bad one, but they got an even better one. They discarded it and took another, which was even better. Their minds were in conflict and they could not decide for themselves. On that day, the asuras fought with the Trāyastriṃśa Heaven. Sometimes the gods won and the asuras lost, and sometimes the asuras won and the gods lost. At that time, the World-Honored One used his heavenly eye to see the minds of the elders, sometimes the stingy mind won and the giving mind lost, and sometimes the giving mind won and the stingy mind lost. At that time, the World-Honored One then spoke this verse:

Giving and fighting are the same, this virtue and wisdom are not
praised. When giving, it is also like fighting, these two things are equal.

The elder heard this from afar and felt ashamed inside. "What the Tathāgata said is indeed about me." He then took out a good cloth to give as a gift. Elder Durjaya took out five hundred taels of gold to give as a gift. Their minds opened up and they each saw the traces of the path.

People may undergo hundreds of thousands of changes, but they are all equal in eliminating the enemy
of arrogance. At that time, giving with a pure mind is the most excellent among the strong.

"People may undergo hundreds of thousands of changes, but they are all equal in eliminating the enemy of arrogance" means that when a student is at home, they are attached to wealth and affairs, and their minds are not fixed due to the busyness of various matters. If one wishes to cultivate the Way, one should leave home and business, remove arrogance and not give rise to attachment, then one can give without expecting a reward. Being humble and respectful is the basis for cultivating virtue. Despising others and valuing oneself is a disaster. Therefore, the teaching is to be in a quiet place, and then one can cultivate the true Way. Therefore, it is said, "People may undergo hundreds of thousands of changes, but they are all equal in eliminating the enemy of arrogance." "Giving with a pure mind at the right time is the most excellent among the strong" means that giving at the right time brings five merits and removes the mind of arrogance and self-importance. The mind is always pure and free from defilement. Therefore, it is said, "Giving with a pure mind at the right time is the most excellent among the strong."

Forbearance, though small, can overcome much; precepts, though few, can overcome much laziness
Those who have faith and give will receive good rewards in their next lives.

"Forbearance, though small, can overcome much; precepts, though few, can overcome much laziness" means that there are many sentient beings with extremely little faith and rampant anger. Those who uphold precepts and practice forbearance are also few. By practicing forbearance, one can overcome enemies. Those who uphold precepts are superior to the lazy. It is like Aniruddha, who made a single offering to a pratyekabuddha and did not fall into evil paths for ninety kalpas. Later, he was born in the Śākya clan, was the Buddha's paternal cousin, left home to study the Way, and attained the fruit of the Way. Therefore, it is said, "Forbearance, though small, can overcome much; precepts, though few, can overcome much laziness. Those who have faith and give will receive good rewards in their next lives"

How wonderful! Great blessings and rewards, all wishes fulfilled, quickly
attain the ultimate cessation, gradually entering the realm of non-action.

"How wonderful! Great blessings and rewards, all wishes fulfilled" means that the cultivation of blessings by people is due to the practice established in previous lives. Even though the seeds sown in good fields of merit are few, the rewards received are immeasurable. If one has previously harmed sages and had impure intentions in giving, without equality, even if one receives a human form, one's appearance will be ugly and one will be despised by others. Doing evil receives evil, doing blessings receives blessings. Therefore, it is said, "How wonderful! Great blessings and rewards, all wishes fulfilled." "Quickly attain the ultimate cessation, gradually entering the realm of non-action" means that when all afflictions are eliminated and all virtues are fully possessed, one is pure like light, clear inside and outside. If one wishes to seek the ultimate truth, one will immediately attain it. If one wishes to permanently enter the realm of emptiness, one will immediately attain it without any doubt or obstruction. Even if the heretical and evil demons come to destroy those who have merit, they will immediately be destroyed, with no way to do anything about it. It is like when the demon king led an army of 180 million with a hundred heads and one body, a terrifying appearance with tigers, wolves, lions, poisonous snakes, and venomous reptiles to frighten the Tathāgata. The Tathāgata's power of blessings caused the demons to be destroyed. The demon king retreated, and at that time the World Honored One spoke this verse:

How wonderful! Great blessings and rewards, all wishes fulfilled" means that the cultivation of blessings by people is due to the practice established in previous lives. Even though the seeds sown in good fields of merit are few
the rewards received are immeasurable. If one has previously harmed sages and had impure intentions in giving, without equality, even if one receives a human form, one's appearance will be ugly and one will be despised by others Doing

If they seek skillful means, the wisdom of the sages and saints, and exhaust
the original source of suffering, they should know that they will attain great fortune.

"If they seek skillful means, the wisdom of the sages and saints, and exhaust the original source of suffering, they should know that they will attain great fortune."

Loving the Dharma, sleeping and waking well, with a pure and clean mind
the Dharma spoken by the sages and saints is enjoyed by the wise.

"Learners practice and understand the profound Dharma, discern the meaning and direction of the phrases, with a tranquil mind without other thoughts, entering concentration with a single mind, not swayed by various delusions. The teachings spoken by the sages and saints are enjoyed and practiced without being able to let go. What the wise practice is not discussed by fools."

If one's mind delights in meditation, it also delights in non-arising, and delights
in the four foundations of mindfulness, as well as the seven factors of
awakening, and the four bases of supernormal power, and the eightfold noble path.

"If one's mind delights in meditation, it also delights in non-arising." The practitioner delights in meditation because they wish to attain nirvana in the realm of no remainder. It does not arise or cease. Therefore, it is said, "If one's mind delights in meditation, it also delights in non-arising." "It also delights in the four foundations of mindfulness, as well as the seven factors of awakening." Stopping afflictions and not arising is called mindfulness. Being awakened to something is called the factors of awakening. Therefore, it is said, "It also delights in the four foundations of mindfulness, as well as the seven factors of awakening." "And the four bases of supernormal power, and the eightfold noble path." The Dharma of the bases of supernormal power also cuts off afflictions and brings happiness without conditioning in the present life. The eightfold noble path also cuts off afflictions and brings happiness and good benefits in the present life. Therefore, it is said, "And the four bases of supernormal power, and the eightfold noble path."

They delight in solid food, delight in wearing Dharma robes, delight
in walking meditation, and delight in dwelling in the mountains and forests.

"They delight in solid food, delight in wearing Dharma robes." The practitioner, having attained the wisdom of cutting off all, discriminates the notion of food without being stained or attached to it. The notion of food, whether good or bad, is without right or wrong. The Dharma robes are neat and do not violate the attire of the sages. Therefore, it is said, "They delight in solid food, delight in wearing Dharma robes." "They delight in walking meditation, and delight in dwelling in the mountains and forests." As the Buddha's sutras say, those who practice walking meditation attain five merits. What are the five? First, they are able to travel far. Second, they have great strength. Third, whatever they eat is naturally digested. Fourth, they are free from illness. Fifth, those who practice walking meditation quickly attain concentration. Practitioners of the Way attain the subtle Dharma of the four noble truths as they truly are. Hearing the Dharma, their minds are awakened. They then enter the deep mountains and forests where there are no people to practice concentration and the Way. They then attain nirvana in the realm of no remainder. Therefore, it is said, "They delight in walking meditation, and delight in dwelling in the mountains and forests."

They have attained the state of peace and happiness, the present Dharma without
conditioning, having transcended all fears, and gone beyond the world's defilements and attachments.

"They have attained the state of peace and happiness, the present Dharma without conditioning, having transcended all fears, and gone beyond the world's defilements and attachments."

They delight in mindfulness, observe all dharmas well, and
are truly harmless in the world, nurturing all beings.

In the world, they have no desire or attachment, their minds transcend defilements and
attachments, and they can eliminate their own arrogance. This is called the first happiness.

"The Tathāgata descended and came to the king's house. Seeing that the world is impermanent and all phenomena are like illusions, he renounced the royal position and studied the Way in the deep mountains for many years. Sitting under the king of trees, he attained perfect enlightenment. For seven days and seven nights, he gazed at the tree without blinking. At that time, the Tathāgata rose from his seat and went to the palace of the dragon king Wenlin. Arriving at his palace, he spoke this verse. The dragon, hearing this verse, his mind opened and his intentions were resolved. His eyes opened and he saw the Tathāgata's form. He was moved to tears and lamented his past faults. Therefore it is said:"

Good is the joy of waiting in mindfulness, good is the contemplation of
all dharmas. Excellent is the world without harm, nurturing the various kinds of beings.

In the world, there is no joy in desire and love, transcending all defiled and attached
minds. Being able to extinguish one's own arrogance and pride, this is called the first joy.

The joy of the elderly upholding precepts, the joy of accomplishing faith, the
joy of discerning the meaning and purport, the joy of not creating various evils.

The joy of the elderly upholding precepts means that although one may be old in years, one should not be weary of hard work. Even if one is young and sees the glory of the world, one should not be lazy. The Way is in the mind, not concerned with old or young, but only in being resolute and reaching the Way. With faith in existence, where will one not succeed? Therefore, it is said: The joy of the elderly upholding precepts. The joy of accomplishing faith means that a person with faith is difficult to move in four ways. Even if transformed into the form of a Buddha, manifesting various light and marks, trying to deceive and adjust, one cannot make the mind waver. Therefore, it is said: The joy of accomplishing faith. The joy of discerning the meaning and purport means that a person's eloquence is due to past practices. After billions of myriads of kalpas, one attains eloquence. Although speaking and teaching, discerning various meanings, each and every one is not lost in sequence. From one meaning, one can expound to hundreds of thousands, never uttering coarse and vulgar words. Therefore, it is said: The joy of discerning the meaning and purport. The joy of not creating various evils means that if a person has no evil, they will be reborn in heaven or among humans to receive blessings. Therefore, it is said: The joy of not creating various evils.

The joy of parents in the world, the joy of harmony in the assembly, the
joy of śramaṇas in the world, the joy of tranquility and concentration is also like this.

The joy of parents in the world, the joy of harmony in the assembly means that as the Buddha's sutras say, the kindness of parents is immeasurable and cannot be repaid. If filial children want to repay their kindness, carrying their father on the right shoulder and their mother on the left shoulder, going around the world from birth to old age for hundreds of thousands of kalpas, they still cannot repay the kindness of their parents for a single day. Why? Because it is all due to their parents nurturing the five aggregates and expanding the six sense faculties to see the light, pushing away the dry and staying in the damp, supporting them according to the seasons. Therefore, although filial children want to repay their kindness, it is not even a hundredth of it. Therefore, it is said: The joy of parents in the world, the joy of harmony in the assembly. The joy of śramaṇas in the world, the joy of tranquility and concentration is also like this means that leaving home to study the Way, cutting off all affection and love, abandoning family affairs, always practicing the three activities without losing one's principles, and being loved by hundreds of thousands of beings, making offerings according to the seasons and providing what is needed. The renunciant brāhmaṇa diligently practices austerities to seek the cutting off of bondage and attachment, practicing purity and not creating evil roots. Therefore, it is said: The joy of śramaṇas in the world, the joy of tranquility and concentration is also like this.

The joy of the appearance of the Buddhas in the world, the joy of being able to receive
the Dharma when it is taught, the joy of the harmony of the saṃgha, harmony always brings peace.

The joy of the appearance of the Buddhas in the world means that the appearance of the Tathāgata is extremely rare, like the udumbara flower, which appears only after many thousands of kalpas. At that time, when sentient beings see the udumbara flower, they are all delighted and say to each other, "The Tathāgata will appear in the world soon. Since auspicious signs have appeared, how could it be false? In ancient scriptures, it is written that if this flower appears in the world, the Tathāgata will appear in the world soon." The devas and humans rejoice together and make offerings, eagerly awaiting to see the Tathāgata's light and appearance. Therefore, it is said: The joy of the appearance of the Buddhas in the world. The joy of being able to receive the Dharma when it is taught means that when the Buddha first attained enlightenment, he was fully endowed with all the marks. For forty-nine days, he remained in concentration without expounding the Dharma to sentient beings. Later, at the request of Brahmā Heaven, he taught the Dharma to the four groups of disciples - bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās - as well as devas, nāgas, gandharvas, asuras, kumbhāṇḍas, mahoragas, humans, and non-humans. The sentient beings were all benefited and liberated. Therefore, it is said: The joy of being able to receive the Dharma when it is taught. The joy of the harmony of the saṃgha, harmony always brings peace means that the saṃgha is not just one thing, but may be four, eight, or countless. The saṃgha of the Tathāgata is the foremost. Within the saṃgha of the Tathāgata, there are the four pairs, eight groups, and twelve wise ones. All sentient beings compete to make offerings to them. Those who pay respect to the noble saṃgha will attain immeasurable blessings. This field of merit gives birth to the fruits of the path, which are good, excellent, and free from drought and frost. According to one's wishes, one will surely attain them. What the noble saṃgha values most is harmony. Therefore, it is said: The joy of the harmony of the saṃgha, harmony always brings peace.

The joy of keeping the precepts complete means that the precepts are the foundation of the path, the basis of the path, the mother of the path, and the origin of the path. The precepts are
the foundation of the path, the basis of the path, the mother of the path, and the origin of the path. The precepts are the foundation of the path, the basis of the path, the mother of

The joy of keeping the precepts complete means that those sentient beings who encounter those who keep the precepts and serve and make offerings to them, looking after them in a timely manner, will later receive their rewards, dwelling in peace and happiness, free and at ease. Therefore, it is said: The joy of keeping the precepts complete. The joy of extensive learning and broad knowledge means that there are also sentient beings who encounter those with extensive learning and receive their teachings, not losing the body of names, the body of phrases, and the body of flavors. They thoroughly understand the meaning and investigate the meaning. Upon hearing, they immediately awaken and do not need to receive it again. Therefore, it is said: The joy of extensive learning and broad knowledge. The joy of seeing true people and the joy of the traces of liberation means that if there are sentient beings who have planted roots of goodness in the past, they encounter sages and meet those who have attained arahantship, attained the concentration of cessation and the concentration of emptiness and tranquility. Those sentient beings who give to true people will receive rewards in this life, with wealth and treasures accumulating, and their wishes will be fulfilled without fail. They will be forever unstained by the fetters and afflictions. Therefore, it is said: The joy of seeing true people and the joy of the traces of liberation.

The joy of the swift and cool waters means that there are sentient beings who encounter the swift and cool waters, and their bodies and minds are at ease. Therefore, it is said: The joy of the
swift and cool waters. The joy of the Dharma wealth gathering by oneself means that there are sentient beings who encounter the Dharma wealth and gather it by themselves, and their minds are at ease. Therefore, it is

The joy of the swift and cool waters means that it is like a swift river, clear and still, cool and refreshing, with a soft and subtle sound that does not harm beings, sweet and extremely delicious, which learners crave and accomplish much. Therefore, it is said: The joy of the swift and cool waters. The joy of the Dharma wealth gathering by oneself means that the so-called Dharma wealth is gathered by the Dharma without harming the principles of nature, and is not seen to be encroached upon by county officials, thieves, water, fire, or disasters. Why is this? It is all because of the right Dharma that one obtains wealth and benefits, without harming the principles of nature, which causes it to be so. Therefore, it is said: The joy of the Dharma wealth gathering by oneself. The joy of attaining wisdom, brightness, and wisdom means that it is like those learners who attain the supreme wisdom of the world, and are able to discern all dharmas, universally emitting light to awaken others. Therefore, it is said: The joy of attaining wisdom, brightness, and wisdom. The joy of eliminating arrogance and non-evil means that those who harbor arrogance will inevitably despise others, and for a long time they have harbored good virtues that are not perfected, all due to giving rise to anger. Therefore, it is said: The joy of eliminating arrogance and non-evil.

The joy of seeing the virtuous means that there are sentient beings who see the virtuous and their minds are at ease. Therefore, it is said: The joy of seeing the virtuous. The joy of being together
with the virtuous also means that there are sentient beings who are together with the virtuous and their minds are at ease. Therefore, it is said: The joy of being together with the virtuous. The joy of not

The joy of seeing the virtuous means that there are sentient beings who see the virtuous and their minds are at ease. Therefore, it is said: The joy of seeing the virtuous. The joy of being together with the virtuous also means that there are sentient beings who are together with the virtuous and their minds are at ease. Therefore, it is said: The joy of being together with the virtuous. The joy of not

The joy of not being together with the foolish means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with
the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not
being together with the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The

The joy of not being together with the foolish means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The

The joy of not being together with the foolish means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with
the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not

The joy of not being together with the foolish means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not

The joy of not being together with the foolish means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with
the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not

The joy of not being together with the foolish means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not being together with
the foolish. The joy of not being together with the foolish also means that there are sentient beings who do not see the foolish and their minds are at ease. Therefore, it is said: The joy of not

In the past, not long after the Buddha attained enlightenment, he first ordained five people, then five more, thirteen from the Jiang village, and thirty-seven from the group of wise men, totaling sixty-one people. At that time, the World-Honored One told his disciples, "You should each go to the four directions to teach and liberate the people of Jambudvipa. I wish to go alone to the river." He then ordained the three Kasyapa brothers and their thousand disciples, then Shariputra and Maudgalyayana, and then King Bimbisara, at the Karanda Bamboo Grove in Rajagriha. At that time, the elder Anathapindada had some worldly affairs to attend to and came to Rajagriha. He went to a great elder's house to ask for lodging. Just then, the elder's family members and servants were all busy with various tasks, such as chopping firewood to start a fire, blowing on cooked and raw food, and arranging seats with woolen blankets and felt. The elder himself spread out a high seat, hung silk banners and canopies, and sprinkled scented water on the ground. Anathapindada asked the elder, "The preparations you are making today are not small. Are you inviting the king to your house? Or is it that your son is getting married or your daughter is getting married? Please tell me the reason." The elder replied, "The food and drink I am preparing cannot be measured by gods or humans, nor is it for the king, ministers, or officials. My son is not getting married and my daughter is not leaving the house. The reason I am preparing delicious food and drink is to invite the Buddha and the Sangha of monks to my house for a meal in the morning." When Anathapindada heard the name of the Buddha and the Sangha of monks, his hair stood on end with joy and sorrow. He then went to where the Buddha was, bowed his head at the Buddha's feet, sat to one side, and after a while, withdrew and said to the Buddha, "I humbly wish that the World-Honored One is in good health and has been traveling in comfort. I heard that you are staying here. Have you been sleeping well?" At that time, the World-Honored One spoke this verse to Anathapindada. Therefore, it is said:

All attain good sleep, the Brahmins attain nirvana
not defiled by desire, completely liberated from all places.

Completely severing inauspicious bonds, subduing inner afflictions, eternally ceasing to
attain sleep, with mind and consciousness all clear and penetrating.

Be careful not to be attached to pleasure, you should follow the
practice of protection, you should contemplate abandoning the world, and observe pleasant things.

"Be careful not to be attached to pleasure, you should follow the practice of protection. For a person who studies the path, without hardship it cannot be accomplished. It is necessary to endure hardship and then it can be accomplished. Abandoning mundane dhyāna and mundane liberation, cultivate immaculate dhyāna and immaculate liberation. Therefore it is said: Be careful not to be attached to pleasure, you should follow the practice of protection. Contemplate abandoning the world and observe pleasant things. When people encounter small pleasures, they should seek more to increase the basis of their pleasure. Therefore it is said: Contemplate abandoning the world and observe pleasant things."

The worldly pleasures and the pleasures of the heavens, this
is called the exhaustion of craving, not even one-sixteenth is obtained.

"The worldly pleasures and the pleasures of the heavens, the worldly pleasures are the pleasures of the desire realm, and the heavenly pleasures are the pleasures of the form realm. For a long time, sentient beings are deluded in the five destinies and do not know how to embrace the truth. They greedily attach to the rewards of mundane dhyāna and blessings, transmigrating through the five destinies in a cycle. They think that they have attained the path and will be eternally extinguished without arising again. Therefore it is said: The worldly pleasures and the pleasures of the heavens. This is called the exhaustion of craving, not even one-sixteenth is obtained. For practitioners who first cut off the root of craving and forever remove the branches and leaves, holding the intention with fear to prevent future evils, later they attain the pleasure of the immaculate and roam freely in the natural. Among the sixteen parts, they have not yet obtained one. Therefore it is said: This is called the exhaustion of craving, not even one-sixteenth is obtained."

Able to abandon the heavy burden, no longer creating a heavy burden, the heavy
burden is the suffering of the world, able to abandon it is the fastest happiness.

"Able to abandon the heavy burden, no longer creating a heavy burden, etc." means that when a person carries a heavy burden through a dangerous place, what they are carrying is not something worldly that is not urgent, nor is it gold, silver, precious stones, agate, coral, pearls, amber, etc., but rather worldly goods that are not wanted. A bystander advises them, "Look at what you are carrying. It is not a true treasure. Why don't you abandon it and seek the true one?" The person then abandons it and seeks the true one. The same is true for these sentient beings. They carry the body of the five aggregates and wander in the desire realm, revolving in birth and death without being able to escape. The sage tells them, "What you are carrying now is the body of the five aggregates, a filthy, leaking, and stinking place. Why do you carry it? You should quickly abandon it and seek a lighter one." At that time, the sentient beings then devised a means to abandon the form of the desire realm and take on the body of the form realm. Having already taken on the form of the form realm, the sage again went to them to teach and transform them, causing them to abandon the body and take up the five-part Dharma nature of the immaculate wisdom. Therefore it is said: "Able to abandon the heavy burden, no longer creating a heavy burden. The heavy burden is the suffering of the world. The fastest happiness is being able to abandon it."

Extinction of all desires and love, and cessation of all activities, and extinction of
the root of the five aggregates, no longer accepting the three realms of existence.

"Like that practitioner who observes with immaculate wisdom, extinguishing desire, form, and formless love, body, speech, and mind activities, eliminating the three of the body, four of the speech, and three of the mind, completely extinguishing without remainder, understanding the rise and fall of the five aggregates, no longer attached to the activities of the three realms of existence." Therefore it is said: "Extinction of all desires and love, and cessation of all activities, and extinction of the root of the five aggregates, no longer accepting the three realms of existence."

When righteousness flourishes, there is joy; friends and food bring happiness. The bliss
of cessation and tranquility spreads to others. Suffering is the basis for happiness.

"When righteousness flourishes, there is joy; friends and food bring happiness." This means that it is like merchants who toil and suffer, braving dangers to gather great treasures. When they return home safely, their clans rejoice, and their children and grandchildren are all delighted. Friends and companions are all benefited. If one opens one's mind and gives widely to all, there will be no more suffering. Happiness is the basis. The clans enjoy themselves and cannot bear to part. Therefore it is said: "When righteousness flourishes, there is joy; friends and food bring happiness. The bliss of cessation and tranquility spreads to others. Suffering is the basis for happiness."

It is like a fire pit, blazing and burning, gradually going out, not knowing where it has gone.

Those who see in this way are free from the mire of desire and love. Even
when they leave, there is no place to go. They attain the bliss of the immovable.

"It is like a fire pit, blazing and burning, like a blacksmith burning an iron ball, extremely blazing and burning, very difficult to approach. Therefore, the sage observes the class of sentient beings burning themselves with the fire of desire, anger, and ignorance, yet they are not aware of it. Therefore, it is said: 'It is like a fire pit, blazing and burning.' Gradually going out, not knowing where it has gone, is like that hot iron ball gradually becoming cold, not knowing where the heat has gone, and also not knowing where the coolness is. Therefore, it is said: 'Gradually going out, not knowing where it has gone.' Those who see in this way are free from the mire of desire and love. Those practitioners attain equal liberation, without any obstruction, free from the deep mire of desire and love, and then attain liberation from the shore of birth and death. Therefore, it is said: 'Those who see in this way are free from the mire of desire and love.' Even when they leave, there is no place to go. They attain the bliss of the immovable. Such people unite the spirit with the void and the consciousness with the empty essence. They also do not know the east, west, south, north, the four directions, or above and below. When they come, they do not know where they come from. When they leave, they do not know where they go. It is like a hot iron ball gradually cooling down, not knowing where the heat has gone, and also not knowing where the coolness is. Therefore, it is said: 'Even when they leave, there is no place to go. They attain the bliss of the immovable.'"

In the middle, there is no anger. There is change and impermanence
Eliminating sorrow, there is no worry. Tranquil, observing the existence of the world.

"In the middle, there is no anger. This refers to anger, which defiles the human mind and does not lead to the path. Only those without defilements can avoid this angry mind. Therefore, it is said: 'In the middle, there is no anger.' There is change and impermanence. The world has many practices, with varying degrees of lightness and heaviness. Some are in accord with the void and reach without creating afflictions, while some know and deliberately violate, giving rise to defilements. Therefore, the sage admonishes later generations, wanting those who practice to change their past mistakes and cut off future calamities. Those who study greedily treasure it, and before it falls into the mind, they can advance to the room of sages. Only then do they know the sanctity of the holy Dharma and the unapproachability of the defiled Dharma. Therefore, it is said: 'There is change and impermanence.' Eliminating sorrow, there is no worry. It is like that practitioner who forever uproots the root of sorrow and is in accord with the faculty of joy. Tranquil, observing the changes of the world, like an illusion or a mirage. Therefore, it is said: 'Eliminating sorrow, there is no worry. Tranquil, observing the existence of the world.'"

There is joy and no affliction. There is much hearing of the
true Dharma. Even if one sees harm, everyone is greedy for form.

"There is joy and no affliction. There is much hearing of the true Dharma. Even if one sees harm, everyone is greedy for form."

There is no bondage in the world. The good life is long. The great Dharma knows the origin of bondage. People
should understand the flaws of bondage. People's minds are bound and attached. They are also bound to the origin of form.

"Those without bondage have exhausted desire, anger, and ignorance. They no longer delight in the worldly roots of bondage. They also do not give rise to resentment and anger. The wise understand and can eliminate this illness. Having eliminated their own illness, they also treat others to eliminate illness. They also do not think of being attached to various forms. Their minds are unmoved by gain, loss, slander, or praise. Therefore it is said: 'There is no bondage in the world. The good life is long. The great Dharma knows the origin of bondage. People should understand the flaws of bondage. People's minds are bound and attached. They are also bound to the origin of form.'"

All suffering from humiliation, all happiness from accepting oneself, victory and
defeat naturally arise, yet in the end there is nothing gained.

"All suffering from humiliation, all happiness from accepting oneself. When people encounter difficulties, their minds cannot be at ease. They always fear losing favor by looking at others' faces. Those who indulge themselves get what they want at will, like a thought immediately becoming real, responding to sound like an echo. Therefore it is said: 'All suffering from humiliation, all happiness from accepting oneself.' Victory and defeat naturally arise, yet in the end there is nothing gained. It is like people in the world, nobility and humbleness are impermanent. One may be a wheel-turning sage king, and then become a king of scattered grains. One may be honored or humble, high or low. Only the path of sages has no honor or dishonor, high or low. Therefore it is said: 'Victory and defeat naturally arise, yet in the end there is nothing gained.'"

Those who wish for happiness and longevity can endure the light
retribution. The patient one endures others, the impatient one dwells in existence.

"To summarize the meaning, it is said: 'To harm without harm, to trouble without trouble, to anger without anger, to resent without resentment, as above, without difference.'"

Those who wish for happiness and longevity are not deluded about
afflictions. The deluded one is deluded about others, I am without delusion.

Those who wish for happiness and longevity should have no attachment to themselves. They
should eat the food of mindfulness, like the gods of the Light Sound Heaven.

Always using mindfulness as food, the mind and body have nothing to rely
on. In villages and fields, seeing suffering and happiness, each other is not
burned. Although encountering the traces of pleasure, without traces, how can there be traces?

"In villages and fields, seeing suffering and happiness, each other is not burned. When people practice the Way, they may live near a city or rely on a village, or in a desolate place without people. Sometimes they encounter suffering and many people feel pain, and sometimes they encounter happiness and do not rejoice. They do not give rise to the traces of pleasure and give rise to twelve kinds of illness. 'There' refers to the six sense objects, and 'here' refers to the six sense faculties. Therefore it is said, 'In villages and fields, seeing suffering and happiness, each other is not burned.' Although encountering the traces of pleasure, without traces, how can there be traces? When people live in the world, their minds are always negligent. First pleasure and then happiness increases the roots of sin. Sometimes they are born in hell and experience pleasure, but without traces, there is no hellish pleasure. Therefore it is said, 'Although encountering the traces of pleasure, without traces, how can there be traces?'"

Wherever there are wise people, they are not attached to the defilements of desire
Even if they encounter suffering and happiness, they do not give rise to harmful thoughts.

"Wherever there are wise people, they are not attached to the defilements of desire. Sages live in the world, often hiding themselves, not attached to the thought of desire, not giving rise to the defilements of desire. The so-called wise people are those who have attained the stages of non-returner and arhat. Therefore it is said, 'Wherever there are wise people, they are not attached to the defilements of desire.' Even if they encounter suffering and happiness, they do not give rise to harmful thoughts. Even though they encounter suffering and happiness, they do not give rise to attachment. Therefore it is said, 'Even if they encounter suffering and happiness, they do not give rise to harmful thoughts.'"