1.疾苦在身，宜善摄心，不为外境所摇，中心亦不起念。
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2.参须实参，见需实见，用须实用，证须实证，若纤毫不实即落虚也。
2. Engage with reality, see with truth, use with practicality, and prove with evidence; if even the slightest detail is not genuine, it falls into the void.
3.临终之际，若一毫凡圣情量未尽，纤毫思虑未忘便乃轻重五阴去也。
3. At the moment of death, if there is even the slightest trace of worldly or sacred emotions and thoughts unforgotten, one will be carried away by the weight of the five skandhas.
4.忍苦捍劳，繁兴大用，虽粗浅中皆为至实，惟贵心不易移，一往直前履践将去，生死亦不奈我何。
4. Endure hardships and maintain a strong will; even in superficial matters, one can achieve ultimate truth. The only thing that matters is that the mind remains steadfast, moving forward without wavering, and neither life nor death can affect me.
5.起见生心，分别执著便有情尘烦恼、扰攘、若以利根勇猛身心直下，修到一念不生之处，即是本来面目。
5. Arising thoughts create attachment, and clinging to distinctions brings about emotional dust and turmoil. If one can use their sharp wisdom and courageous spirit to directly cultivate the mind, reaching a state where no thoughts arise, that is the true self.
6.平常心是道， 趣向即乖，到崮里正要脚踏实地，坦荡荡，圆陀陀，孤*危峭，不立毫发知见。
6. The ordinary mind is the path; deviating from it is a mistake. In the rugged path, one must be down-to-earth, open, and wholehearted, without any trace of knowledge or opinions.
7.一切无心无住着，世出世法莫不皆尔。
7. All things are without intention and without dwelling; both worldly and transcendent laws are the same in this regard.
8.道贵无心，禅绝名理忘怀泯绝，乃可趣向回光内烛，脱体通透。
8. The path values a mind without intention; Zen transcends names and theories, forgetting and annihilating them, so that one can return to the inner light and achieve clarity and transparency.
9.真如佛性，非是凡形，烦恼尘垢，本来无相，岂可将质碍水洗无为身。
9. The true nature of Buddha is not a common form; it is inherently free from afflictions and dust, without any appearance. How could one wash away the inherent qualities with the water of non-action?
10.不忆一切法，乃名禅定。
10. Not recalling all dharmas is called meditation and concentration.
11.恰恰用心时，恰恰无心用，无心恰恰用，常用恰恰无。
11. When using the mind just right, there is no mind to use; when using no mind just right, it is often used without anything.
12.天上天下，唯我独尊，自观自在，守本真心。
12. In heaven and on earth, I alone am supreme; observing myself in peace and contentment, I maintain my true nature.
13.所谓无上正等正觉者非他，即是真如本性，亦名自性清静心是也。
13. The so-called supreme perfect enlightenment is none other than the true nature of reality, also known as the inherently pure mind.
14.众生由其不达一真法界，只认识一切法之相，故有分别执著之玻
14. Sentient beings fail to comprehend the true realm of dharma, only recognizing the appearances of all phenomena, thus creating attachment and clinging to distinctions.
15.菩提本自性，性净是菩提，亦非可修相，更无可作相。
15. Bodhi originates from one’s nature, and a pure nature is Bodhi; it cannot be cultivated through appearances, nor can it be created through actions.
16.本净明心非别处，惟在众生妄心中。
16. The inherently pure and bright mind is not elsewhere; it is found within the deluded minds of sentient beings.
17.妄念纷飞之际，正是做工夫时节。旋收旋散，旋散旋收，久久纯熟，自然妄念不起。
17. When delusions and scattered thoughts arise, it is the perfect time to cultivate oneself. Gathering and dispersing, dispersing and gathering, with time and practice, one becomes pure and natural, and delusions no longer arise.
18.佛法无多子，长远心难得，学道如初心，作佛也有余，始终总不变，真是大丈夫。
18. The Buddha’s teachings are simple, but a long-term commitment is hard to come by. Learning the path with an initial heart, becoming a Buddha is more than enough; remaining unchanged from beginning to end is truly a great man.
19.修行要使妄相由多而少，由强而弱。定功由暂而久，由脆而坚。
19. Cultivation should reduce delusions from many to few, from strong to weak. Meditation should become longer-lasting, more resilient, and more solid.
20.学道犹如守禁城，昼防六贼夜惺惺，将军主帅能行令，不动干戈致太平。
20. Learning the path is like guarding a forbidden city; during the day, protect against the six thieves, and at night, stay vigilant. The general and commander can issue orders, achieving peace without moving weapons.
21.恰恰用心时，恰恰无心用，无心恰恰用，常用恰恰无。
21. When using the mind just right, there is no mind to use; when using no mind just right, it is often used without anything.
22.天上天下，唯我独尊，自观自在，守本真心。
22. In heaven and on earth, I alone am supreme. Observing myself at ease, I maintain my true nature.
23.一切处无心者，即修菩提、解脱、涅盘、寂灭、禅定乃至六度，皆见性处。
23. Those who are without desire in every situation are cultivating Bodhi, liberation, Nirvana, Samadhi, and the Six Perfections, all of which lead to the realization of one’s true nature.
24.不以有行，亦不以无行。
24. Do not rely on actions, nor on inaction.
25.诸行性相，悉皆无常。
25. The nature and characteristics of all actions are impermanent.
26.诸行是常，无有是处;汝但一切处无心，即无诸行，亦无无行。
26. All actions are constant, and there is no place where they are not; if you let go of desires in every situation, there will be no actions, nor inactions.
27.一切众生皆自空寂，真心无始，本来自性清净。
27. All sentient beings are inherently empty and tranquil, with a true mind that is eternal and inherently pure.
28.能善分别诸法相，于第一义而不动。
28. One can skillfully discern the characteristics of all phenomena while remaining unmoved by the ultimate truth.
29.佛身者即法身也，从无量功德智慧生，从戒定慧解脱知见生。
29. The Buddha’s body is the Dharma body, born from boundless virtues, wisdom, moral discipline, meditative concentration, liberation, and knowledge.
30.见无所见即名正见。
30. To see nothing is called the right view.
31.凡所有相皆是虚妄。虚妄者，言其是假非真，非谓绝对没有。
31. All phenomena are illusory. Illusory means they are unreal, not genuine, but not that they do not exist at all.
32.众生念念在虚妄之相上分别执著，故名曰妄念，言其逐于妄相而起念也;或难知是假，任复念念不停，使虚妄相于心纷扰，故名曰妄念，言其虚妄之相随念而起也。
32. Sentient beings cling to and differentiate the illusory aspects of their thoughts, thus called delusions; or it is difficult to know that they are false, and the continuous thoughts cause the illusory aspects to arise in the mind, thus called delusions.
33.根身器界一切镜相，皆是空花水月，迷著计较，徒增烦恼。
33. All reflections of the body, instruments, and the world are like empty flowers and watery moons; becoming attached and calculating increases suffering in vain.
34.若起精进心，是妄精进;若能心不妄，精进无有涯。
34. If one generates a mind of vigorous effort, it is delusive effort; if one can maintain a mind free from delusions, there is no limit to one’s progress.
35.于一切相，离一切相，即是无相。
35. To be detached from all phenomena is to be without characteristics.
36.邪正烦恼，同一性空，分别假相，妙心现影。
36. Delusions, right and wrong,烦恼 (troubles), have the same empty nature; differentiating the illusory aspects, the wonderful mind manifests as a reflection.
37.菩萨心无取舍，如大月轮，圆满寂静，即是涅盘。
37. The Bodhisattva’s mind has no preferences or aversions, like the full moon, perfect and tranquil, which is called Nirvana.
38.众生身中有金刚佛，犹如日轮，体明圆满，广大无边。只为五阴重云覆，如瓶内灯光，不能显现。
38. Within the bodies of sentient beings lies the Vajra Buddha, like the sun, with a bright and perfect essence, vast and boundless. However, it is obscured by the five skandhas, like the light inside a bottle, unable to reveal itself.
39.终日不见己过，便绝圣贤之路。终日谈人过，便伤天地之和。
39. If one never sees their own faults, they will lose the path to sages and virtuous beings. If one always talks about others’ faults, they will harm the harmony between heaven and earth.
40.无妄想时，一心是一佛国;有妄想时，一心是一地狱。
40. When free from delusions, the mind is a Buddha-land; when filled with delusions, the mind is a hell.
41.住相布施生天福，犹如仰箭射虚空。势力尽，箭还坠，招得来生不如意。
41. Generosity based on attachment to phenomena brings heavenly blessings, like shooting an arrow into the void. When the force is exhausted, the arrow falls back, attracting an unsatisfactory rebirth.
42.若悟真心本空，万法自然消殒。
42. If one realizes that the true mind is originally empty, all phenomena will naturally vanish.
43.次于自身善起防护，不应放逸，于刹那中有少动念，应当观察，以正智钩制令正住。
43. One should protect oneself diligently and not indulge in carelessness. In an instant, if a slight thought arises, one should observe it and restrain it with proper wisdom to maintain its proper place.
44.如是静虑，一切有情，发心非难，常时不懈，能成就者，是则为难。
44. In this way, through meditation, it is not difficult for all sentient beings to generate the aspiration. However, to maintain it constantly without slackening is truly difficult.
45.做工夫不但不起凡情，亦不起圣解，所谓行起解绝，不令知解才绕心中。
45. In cultivating one’s practice, one should neither give rise to ordinary emotions nor to sacred interpretations. This is called “practice and interpretation are separate,” preventing knowledge and understanding from lingering in the mind.
46.能常省察，则一句亦有余，不能省察，纵将一大藏经用完也无用处。
46. If one can constantly reflect upon oneself, even a single phrase is sufficient. If one cannot reflect, even using up an entire collection of scriptures will be of no use.
47.所谓无上正等正觉者非他，即是真如本性，亦名自性清静心是也。
47. The so-called Supreme Perfect Enlightenment is none other than the true nature, also known as the inherently pure mind.
48.人生在世如身处荆棘林中，心不动则人不妄动，不动则不伤；如心动则人妄动，则伤其身痛其骨，于是体会到世间诸般痛苦。
48. Living in this world is like being in a thorny forest: if the mind does not move, one will not act recklessly, and thus not get hurt. If the mind moves, one acts recklessly, and thus suffers pain and injury, experiencing all kinds of worldly sufferings.
49.罗衣偏罩脓血囊，锦被悉遮屎尿桶。
49. Silk robes only cover pus-filled sores, and brocade blankets conceal buckets of feces and urine.
50.若人欲了知，三世一切佛。应观法界性，一切唯心造。
50. If one wishes to understand the three realms and all the Buddhas, one should contemplate the nature of the Dharma realm, where everything is created by the mind.
51.过去心不可得 现在心不可得 未来心不可得。
51. The past mind cannot be obtained, the present mind cannot be obtained, and the future mind cannot be obtained.
52.若信愿坚固，临终一念十念，亦决得生。若无信愿，纵将名号持之风吹不入，雨打不湿，如铜墙铁壁相似，亦无得生之理。
52. If one has firm faith and aspiration, even a single thought or ten thoughts at the moment of death will surely lead to rebirth. Without faith and aspiration, even if one holds the name of the Buddha unyielding to wind and rain, like a wall of copper and iron, there is no reason to be reborn.
53.欲知前世因，今生受者是；欲知来世果，今生作者是。
53. To know the causes of past lives, look at the present life’s experiences; to know the fruits of future lives, observe the actions of the present life.
54.佛菩萨虽修六度万行，广作佛事，但视同梦幻，心无住著，远离诸相；灭度无量、无数、无边众生，实无众生得灭度者；无修而修，修即无修，终日度生，终日无度。”
54. Although Buddhas and Bodhisattvas practice the six paramitas and perform countless Buddhist deeds, they view them as dreams and illusions, with no attachment or dwelling, free from all appearances. They liberate innumerable, boundless sentient beings, yet in reality, no sentient beings are liberated; they practice without practicing, and throughout the day they save sentient beings without actually saving.
55.故一声阿弥陀佛，即释迦本师于五浊恶世，所得之阿耨多罗三藐三菩提法。今以此果觉全体授与浊恶众生，乃诸佛所行境界，唯佛与佛方能究尽，非九界自力所能信解也。
55. Therefore, a single recitation of “Amitabha” represents the Anuttara-samyak-sambodhi Dharma attained by Sakyamuni Buddha in the Five Turbid Evil World. By bestowing this fruit of enlightenment upon sentient beings in the turbid world, it represents the realm of practice of all Buddhas, which can only be fully understood by Buddhas themselves, beyond the comprehension of the nine realms relying on their own efforts.
56.皱者为变，不皱非变；变者受灭，彼不变者，原无生灭，云何于中受汝生死？
56. What wrinkles is subject to change, while what does not wrinkle is not subject to change; the changing is destined to perish, whereas the unchanging, originally free from birth and death, how can it be subjected to your life and death?
57.佛言：夫为道者，如被干草，火来须避。道人见欲，必当远之。
57. The Buddha said: “For those who practice the path, it is like being covered in dry grass; one must avoid the fire when it comes. A practitioner who sees desire must distance themselves from it.”
58.爱不重不生娑婆，念不一不生净土。
58. Without deep attachment, one will not be reborn in the Saha world; without a focused mind, one will not be reborn in the Pure Land.
59.佛言，爱欲莫甚于色。色之为欲，其大无外，赖有一矣，若使二同，普天之人，无能为道者矣。
59. The Buddha said that among all desires, none is greater than the desire for sensual pleasures. Sensual pleasures are the greatest of all desires, and fortunately, there is only one. If there were two, no one in the world would be able to practice the path.
60.若人知心行，普造诸世间。是人则见佛，了佛真实性。
60. If one understands the mind and its actions, one will universally create all phenomena in the world. Such a person will see the Buddha and comprehend the true nature of the Buddha.
61.此身已在含元殿，更向何处问长安。
61. This body is already in the Hall of Contemplation, so where else can one ask for Chang’an?
62.三界轮回淫为本，六道往返爱为基。
62. In the cycle of the three realms, desire is the foundation; in the transmigration of the six paths, love is the basis.
63.凡所有相，皆是虚妄。若见诸相非相，即见如来。
63. All phenomena are illusory. If one sees through the illusory nature of these phenomena, one will see the Tathagata.
64.佛言。睹人施道。助之欢善。得福甚大。沙门问曰。此福尽乎。佛言。譬如一炬之火数百千人。各以炬来分取。熟食除冥。此炬如故。福亦如之。
64. The Buddha said, “When one sees others practicing the path of giving, and helps them with joy, the merit gained is immense.” A monk asked, “Does this merit have an end?” The Buddha replied, “It is like a torch火焰, shared by hundreds or thousands of people, each using their torch to light it. They cook and dispel darkness, yet the original torch remains unchanged. The merit is also like this.”
65.若欲放下即放下，欲待了期无了期。此身不向今生度，更向何生度此身。
65. If you wish to let go, let go immediately; waiting for a specific time will lead to no end. If you do not cultivate this body in this life, in which life will you cultivate it?
66.众生由其不达一真法界，只认识一切法之相，故有分别执著之病。
66. Sentient beings fail to comprehend the true Dharma realm, only recognizing the appearances of all phenomena, thus suffering from the illness of attachment and discrimination.
67.凡所有相皆是虚妄。虚妄者，言其是假非真，非谓绝对没有。
67. All phenomena are illusory. Illusory means they are false and not real, not that they are absolutely nonexistent.
68.根身器界一切镜相，皆是空花水月，迷著计较，徒增烦恼。
68. The root body, the instrument world, and all reflected images are like empty flowers and water moons. Becoming attached and calculating over them only increases afflictions.
69.赤肉团上，人人古佛家风。毗卢顶门，处处祖师巴鼻。
69. On the red flesh, everyone embodies the ancient Buddha’s family style. At the top of Mount Vulture, the patriarchs’ nostrils are found everywhere.
70.不住一切处心即是佛心。
70. The mind that does not dwell in any place is the Buddha mind.
71.慕道真士，自观自心，知佛在内，不向外寻。
71. Those who seek the true path should observe their own minds, knowing that the Buddha is within, not seeking outside.
72.求趣无上菩提者，要净自心，福田方净。
72. Those who seek the supreme enlightenment must purify their own minds, for the field of blessings will then be pure.
73.向外驰求，不知摄心返照回光，如是学佛，殊难得其实益。
73. Seeking outwardly without capturing the mind and reflecting inwardly is a difficult way to truly benefit from learning the Buddha’s teachings.
74.道人非同善人，如鹤立鸡群，劲挺自持，不顺人情，超群脱俗。
74. A practitioner is not the same as a virtuous person, like a crane standing among chickens, holding itself upright and independent, transcending worldly customs and commonality.
75.佛祖奚以异于人，而所以异于人者，能自护心念耳。
75. What sets the Buddha and the patriarchs apart from ordinary people is their ability to protect their own thoughts and mind.
76.发菩提心者，非为己利，原为尽十方遍法界，一切极苦有情之所依怙。
76. Those who generate the mind of enlightenment do not seek their own benefit, but rather aim to support and help all sentient beings suffering in the ten directions and the Dharma realm.
77.十方如来，同一道故，出离生死，皆以直故。
77. The Tathagatas of the ten directions share the same path, and by following this direct path, they transcend birth and death.
78.菩萨不与法缚，不求法缚。
78. Bodhisattvas are not bound by the Dharma, nor do they seek to be bound by it.
79.放下屠刀，立地成佛
79. Let go of the butcher’s knife, and you shall instantly become a Buddha.
80.救人一命，胜造七级浮屠
80. Saving one life is better than building a seven-story pagoda.
81.一念愚即般若绝，一念智即般若生。
81. A single moment of foolishness extinguishes wisdom, while a single moment of wisdom gives rise to prajna.
82.人生有八苦：生，老，病，死，爱别离，怨长久，求不得，放不下。
82. There are eight sufferings in life: birth, aging, illness, death, separation from loved ones, lasting resentment, unattainable desires, and the inability to let go.
83.命由己造，相由心生，世间万物皆是化相，心不动，万物皆不动，心不变，万物皆不变。
83. One’s destiny is created by oneself, and one’s appearance is born from the mind. All things in the world are illusory. If the mind is still, all things will be still; if the mind remains unchanged, all things will remain unchanged.
84.笑着面对，不去埋怨。悠然，随心，随性，随缘。注定让一生改变的，只在百年后，那一朵花开的时间。
84. Face life with a smile, without complaints. Be leisurely, follow your heart, and go with the flow. What is destined to change your life happens only in the time it takes for a flower to bloom a hundred years later.
85.刹那便是永恒。
85. A moment is an eternity.
86.大悲无泪，大悟无言，大笑无声。
86. Great sorrow has no tears, great enlightenment has no words, and great laughter has no sound.
87.苦海无边，回头是岸。放下屠刀，立地成佛。
87. The sea of suffering is boundless, but turning back is the shore. Lay down the butcher’s knife and become a Buddha at once.
88.菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。
88. Bodhi originally has no tree, and the bright mirror is not a platform. There is nothing from the beginning, so where can dust be stirred up?
89.我不入地狱，谁入地狱
89. If I do not enter hell, who will?
90.一花一世界，一叶一菩提。
90. One flower is a world, one leaf is a Bodhi.
91.苦海无涯，回头是岸。
91. The sea of suffering has no bounds, but turning back is the shore.
92.前世五百年的回眸才换得今世的擦肩而过
92. Five hundred years of glancing back in past lives can only be exchanged for a passing encounter in this life.
93.一切皆为虚幻。
93. Everything is an illusion.
94.不可说，不可说
94. Unspeakable, unspeakable.
95.菩提并无树，明镜亦无台，世本无一物，何处染尘埃！
95. Bodhi has no tree, and the bright mirror has no platform. The world has no objects from the beginning, so where can dust be tainted?
96.华严奥藏，法华秘髓，一切诸佛之心要，菩萨万行之指南，皆不出于此也。欲广叹述，穷劫莫尽，智者自当知之。
96. The profound essence of the Avatamsaka Sutra, the secret marrow of the Lotus Sutra, the heart of all Buddhas, and the guiding principles for the ten thousand practices of bodhisattvas all come from this. To elaborate and praise it would take countless eons, but the wise should naturally understand it.
97.佛言：人系于妻子舍宅，甚于牢狱。牢狱有散释之期，妻子无远离之念。情爱于色，岂惮驱驰。虽有虎口之患，心存甘伏。投泥自溺，故曰凡夫。透得此门，出尘罗汉。
97. The Buddha said: People are bound to their wives, children, and homes, even more so than to a prison. A prison has a day of release, but wives and children have no thought of being far away. Love and attachment to beauty, how can one be afraid of being driven? Even with the danger of a tiger’s mouth, the mind is willing to submit. Jumping into the mud to drown oneself, thus it is called an ordinary person. Those who penetrate this door will become enlightened arhats.
98.一切众生性清净，从本无生无可灭。即此身心是幻生，幻化之中无罪福。
98. All sentient beings have a pure nature, and since there is no birth from the beginning, there is nothing to be destroyed. This body and mind are born from illusions, and within these illusions, there is no sin or merit.
99.一切有为法，如梦幻泡影，如露亦如电，应作如是观。
99. All conditioned phenomena are like dreams, illusions, bubbles, and shadows; like dew and lightning. One should contemplate them in this way.
100.心生种种法生，心灭种种法灭。
100. When the mind arises, various phenomena arise; when the mind ceases, various phenomena cease.
101.若真修道人，不见世间过。若见世间过，即非真修者。
101. If one truly cultivates the path, they will not see the faults of the world. If one sees the faults of the world, they are not a true cultivator.
102.种如是因，收如是果，一切唯心造。
102. As you sow, so shall you reap; all is created by the mind.
103.爱别离，怨憎会，撒手西归，全无是类。不过是满眼空花，一片虚幻。
103. Love and separation, hatred and reunion; let go and return to the West, for none of these truly exist. They are but empty flowers before your eyes, an illusion.
104.由爱故生忧，由爱故生怖，若离于爱者，无忧亦无怖
104. From love comes worry, from love comes fear; if one is free from love, there is neither worry nor fear.
105.以物物物，则物可物；以物物非物，则物非物。物不得名之功，名不得物之实，名物不实，是以物无物也。
105. When you use objects as objects, they are objects; when you use objects as non-objects, they are not objects. Objects do not gain the merit of names, names do not gain the reality of objects; the names and objects are not real, thus objects are not objects.
106.人无善恶，善恶存乎尔心。
106. People are not inherently good or evil; goodness and evil reside in your heart.
107.声在闻中，自有生灭。非为汝闻声生声灭，令汝闻性为有为无。
107. Sounds exist in hearing, with their own birth and death. It is not that the sounds you hear create birth and death, but rather that your nature of hearing has existence or non-existence.
108.色即是空，空即是色。
108. Form is emptiness, emptiness is form.
109.人生在世如身处荆棘之中，心不动，人不妄动，不动则不伤，如心动则人妄动，伤其身痛其骨，于是体会到世间诸般痛苦。
109. Life in the world is like being in a thicket of thorns; if the mind does not move, one does not act recklessly. If one does not move, there is no injury. But if the mind moves, one acts recklessly, hurting the body and causing pain to the bones, thus experiencing all kinds of suffering in the world.
110.一花一世界，一佛一如来。
110. One flower represents a world, one Buddha represents Tathagata.
111.前生次的回眸才换得今生的一次擦肩而过。
111. A glance in a previous life is exchanged for a chance encounter in this life.
112.个个恋色贪财，尽是失人身之捷径；日日耽酒食肉，无非种地狱之深根。
112. Those who are greedy for lust and wealth are taking the shortcut to losing their human form; indulging in wine and meat every day is nothing but planting the deep roots of hell.
113.真为生死，发菩提心。以深信愿，持佛名号。
113. Truly for the sake of life and death, generate the mind of enlightenment. With deep faith and vows, hold on to the Buddha’s name.
114.菩提本无树，明镜亦非台。本来无疑物，何处染尘埃。
114. Bodhi originally has no tree, and the bright mirror is not a platform. There are no doubts in the original, where does the dust come from?
115.觉了一切法，犹如梦幻响。
115. Realizing all dharmas are like dreams and echoes.
116.缘起法身偈 诸法因缘生，我说是因缘。因缘尽故灭，我作如是说。
116. Dependent Origination Dharma Verse: All dharmas arise from conditions, I say they are conditions. When conditions are exhausted, they cease, and I speak like this.
117.诸余罪中，杀业最重；诸功德中，放生第一
117. Among all other sins, killing is the heaviest; among all merits, releasing life ranks first.
118.溪声便是广长舌，山色岂非清净身？
118. The sound of the stream is the extensive long tongue, and the color of the mountains is not the pure and clean body?
119.见色起淫心，报之在妻女。
119. Seeing beauty and arousing lustful thoughts, the retribution will be in one’s wife and daughters.
120.报君今日是十六，念佛须当戒淫欲。淫欲断时生死断，便是如来亲眷属。
120. Today is the sixteenth, remember that when reciting the Buddha’s name, one must guard against lustful desires. When lustful desires are severed, the cycle of birth and death is severed, and one becomes a close relative of the Tathagata.
121.佛言：沙门行道，无如磨牛，身虽行道，心道不行。心道若行，何用行道。
121. The Buddha said: Monks practicing the path are like grinding oxen; although their bodies practice the path, their minds do not. If the mind practices the path, there is no need to practice the path.
122.拘那含牟尼佛偈 佛不见身知是佛，若实有知别无佛。智者能知罪性空，坦然不惧于生死。
122. Konnagamuni Buddha Verse: A Buddha does not see the body and knows it is a Buddha; if there is true knowledge, there is no Buddha. A wise person can know that the nature of sin is empty and is not afraid of birth and death.
123.毗婆尸佛偈 身从无相中受生，犹如幻出诸形像。幻人心识本来无，罪福皆空无所住。
123. Vipasyin Buddha Verse: The body is born from formlessness, like the illusion of various forms. The mind and consciousness of an illusion are originally nonexistent, and there is no dwelling place for sin and merit.
124.七佛通诫偈 诸恶莫作，众善奉行，自净其意，是诸佛教。
124. The Common Precepts of the Seven Buddhas: Do not commit any evil, practice all good deeds, purify your own mind; this is the teaching of all Buddhas.
125.心如工画师，能画诸世间。五蕴悉从生，无法而不造。
125. The mind is like a craftsman and painter, able to create all worlds. The five aggregates come from birth, and there is no dharma that cannot be created.
126.若众生心，忆佛、念佛，现前当来，必定见佛，去佛不远；不假方便，自得心开。
126. If sentient beings remember the Buddha and recite the Buddha’s name, they will surely see the Buddha in the present and future, not far from the Buddha; without relying on any expedient methods, one naturally attains the opening of the mind.
127.诸行无常，一切皆苦。诸法无我，寂灭为乐。
127. All conditioned phenomena are impermanent, everything is suffering. All dharmas have no self, and nirvana is the true happiness.
128.生死炽然，苦恼无量；发大乘心，普济一切，愿代众生，受无量苦，令诸众生，毕竟大乐。
128. The cycle of birth and death is fierce, with boundless suffering; generate the Mahayana mind, universally help all sentient beings, be willing to bear boundless suffering for sentient beings, and lead all sentient beings to ultimate happiness.
129.释迦牟尼佛偈 法本法无法，无法法亦法。今付无法时，法法何曾法。
129. Sakyamuni Buddha Verse: The Dharma itself has no Dharma, and even the Dharma of no Dharma is also Dharma. Now when entrusting the Dharma of no Dharma, what has the
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